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HIS HOLINESS ĀCĀRYA MAHĀRĀJA
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SARVA-TANTRA SVATANTRA, JAGAD-GURU
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·Sramana Bhagavan Mahavira
Volume I. Part I.
Life.
By
MUNI RATNA PRABHA VIJAYA.
Member of
Royal Asiatic Society of Great Britain & Ireland
Bombay Branch Royai Asjatic Society.
Royal Asiatic Society of Bengal.
Bihar Research Society.
ŚRI JAINA SIDDHANTA SOCIETY
Panjrá Pole Upāhsraya,
Panjrā Pole, AHMEDABAD, (India)
Vira Samvat 2474]
[ Vikrama Samyat 2004
1948,

·Printed by Govindlal Aſohanlal Jani,
at Shree Krishna Printery, Ratan Pole,
Ahmedabad.
Price
In Hindi Union Rs 81 (Rupees Eight)
In Foreign Countries 16 Shillings,
In U. S. of America $. 4-0-0 [Four Dollars ]
TO BE HAD FROM
Chief Distributors
1. Nevy City Printing Press.
Head Oflice
Branch.
Dbulgarvad,
853/2 Kalupur Road,
AHMEDABAD. Near Mangukhbhai's Pole,
[India]
AHMEDABAD.
a. Sri Jains Siddhanta Society.
Pánjrā Pole, Ahmedabad.
and Selling Agents,

·Preface to Second Edition, In the year 1941-4.1, First Edition of the Four Volumes of the book " Śramann Bhagavān Mahāvīra' written in English from authentic material collected from Jaina Scriptures and other sources by MIuni Mahārājn Sri Ratna Prabha Vijayaji-a disciple of Sāsana Saurāt Ācārya Mahārāja Śrīmān Vijaya Nemisūrīśvaraji vas published. At the time when the work of printing these volumes was undertaken the cost of good Printing Paper was annns three and six pics per lb. and printing, as well as, other charges were low. But during the year 1941 the cost of Printing Paper increased greatly owing to War-difficulties, and some of the printing work hal to be finished with paper bought at a price varying from annas Twelve to Fourteen annas per lb. The work of printing had to be finally stopped as the required quality of the paper could not be had in India at any cost, nor could it be got from foreign countries. All the volumes of the First Edition were exhausted within two years and it was thought desirable to issue a Second Editionrevised and greatly augmented with much additional matter. Printing material was ready but printing paper was not available. However, after anxious waiting for four years for the conditions to improve, a sufficient quantity of good Printing Papor had been obtained from England, and the work of printing the Second Edition has commenced from July of last year. Instead of four books of the First Edition, there will be the under-mentioned eight books 1 śramaņa Bhagavān Mahāvīra Vol. I Part I Life. Śramaņa Bhagavān Mahāvīra Vol. I Part II Life. 3 śramaņa Bhagavān Mahāvīra Vol. JI Part I Life 2 ·2 4 framana Bhagavān Bahāvira Vol. II Part I Life. 5 śramaņa Bhagavān Mahāvīra Vol III Ganadhara-rāla. 6 śramana Bhagavān Mahāríra Vol. IV. Xihnara-rāda. 7 Śramaņa Bhagavān Mahāvīra Vol. 5 Part I Sthasirāralı. & śramaņa Bhayarān Mahāvīra Vol. 5 Part II Stharisūrali. Rerised and greatly augmented with much additional matter, For the present Tol I Part I Life, will ha rearly in April; Vol. II Part I Life will be ready in June, Vol III is in the bands of the printer, VOL IT has been published in December last, and VOL V Part I Sthaviravali will be published in Junc. Remaining parts will be published in duc course of time. The market-price of Printing Paper has increased considerably. Good printing paper cannot be had for less then seventeen or eighteen annas per lb. Printing charges lare increased four times The cost of binding and binding materials has increased greatly on account of heary labour-charges Taking into consideration the enhanced cost of watcrials and labour and the hears charges of the make-up, as rell as, the utility of the volumes, te hare tried to heep the prices of the individual books within cry reasonable limits. -Publishers. 25th February 1918,

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·Late Seth Mansukhbhai Bhagubhai. Born in Vikrama Samvat 1911, Seth Mansukhbhāi was educated in a Vernacular School at Ahmedabad, As a boy, he was intelligent and very clever in Mathematics and Mental Calculations. After finishing the complete course of studies at a vernacular school, he studied upto the Third Standard of Anglo-vernacular School at home, under a very able teacher. After reading Gulliver's Travels, Sandford Merton, Robinson Crusoe, Arabian Nights, and other books of light-reading; Seth Mansukhbhāi was able to read “Times of India "-Daily Paper-and its daily reading was continued throughout his life. Although his primary education at school was incomplete, Śeth Mansukhbhāi was able to carry on conversation fairly well in the English Language with artizans, travelling-agents, Managers etc. of English firms, with Government officials, such as Assistant Collectors, Collectors, Assistant Commisioners, Commisioners, Members of the Legislative Council of the Governor (out of whom he had many personal friends ), and with other English-knowing persons, and he was able to understand all the details of English correspondence. Both the parents of Seth Mansukhbhāi-his father ſeth Bhagubhāi Premchand and his mother ſethāņi Pradbānbai-were highly religious, and it was through their imbibing him from his very infancy, with Teachings of the Tirthaikaras, that he formed the habit of daily woishipping with due ceremony the images of the Jineśvaras early in the morning, of performing at least one Sāmāyika daily, of observing vows of penance on auspicious days of the Tîrthankaras, and a strong desire of alleviating the miseries of human beings and of lover animals, and of doing many benevolent works. Seth Mansukhbhāı yas very fond of hearing scientific sing- ·4 ing with the accompaniment of musical instruments, especially the various Pūjās-adoratory poems composed by highly talented ascetics such as Jabāmahopādhyāya Srimān Yaśorijayaji Maharāja, Upādhyāya Sakalacandaji, Pandit Padmavijayaji, Pandit Rūpa-vijayaji, Pandit Vira Vijayaji, and other learned personsand the Padas-of śrīmān Muni Anandaghanaji and of Muni Cidānandaji alials Karpūra-vijayajı. Early in the morning when Seth Mansukhbhai was doing his daily Forsbip of the images of the Tîrthankaras in his familytemple at Śth Mansukhbhāi Pole, in Kalıpur Ward, Ahmedabad, the entire surrounding locality was ringing with the melodious tunes of achat Sattara-bhèdi Pūjā, sung with the accompaniment of musical instruments by Manoo Thākore and Rangilovery competent songsters of the day. On many occasions these tiro songsters Manoo Thākore and Rangilo, and Vemchand Master Tere invariably invited at Pūjā recitals in temples. Seth Mansukhbhai was very fond of horses. He had twentyfire horses in his stable. He would not buy horses at very exorbitant prices, as some race-horse-breeders do. He had a cleverness of examining good qualities of horses. He would buy young horses from horse-merchants, and by rich nourishing food and careful training, eren low-priced horses Tould turn out fo be to be very handsome. His pairs of horses were smart and attractive, He had the services of a veterinary surgeon for his horses. Seth Mansukhbhāi ras fond of horse-riding and self-driving. He pould invariably drive a pair of beautiful horses in & Fery light open phaeton carriage He sas à very fast driver. He Frould use different pairs of horses at different hours of the day, A pair of horses once used, will not be used again for the day. In the latter part of his life, he had left off self-driving. On the death of his father which took place in Vibrana Sruyat 1931, the whole burden of management of the firm of ·5 Parikh Virchand Saubhāgyachand with its branches at Bombay, Broach, Dholera, and other places, fell on the shoulders of Seth Mansukhbhāi when he was twenty years old. He managed them ably curtailing at the same time some business which was of a speculative nature. It is said, his father left a property worth about four lacs of rupees. About five years after the death of his father, Seth Mansukhbhāi started a cotton-spinning and weaving will named Gujarat Spinning and Weaving Co. Ltd.-a limited concern with a capital of Rs. 400000, in which more than threefourths of the total number of shares belonged to him,--the third of its kind in Ahmedabad, the first cotton spinning and weaving mill having been built by the late Rão Bahādur Ranchhodlāl Chhotālāl C. I. E. and the second by ſeth Bechardās Laskari. About four years after this, Seth Mansukhbhāi started a new mill, named The Gujarat Ginning and Manufacturing Co. Ltd. in which more than three-fourths of the shares were his, leaving the management of the old mill into the hands of his younger brother ſeth Jamnābhāi. The Gujarat Ginning Mill, started with a capital of Rs. 450000, developed into such a huge concern under the able management of late Seth Mansukhbhāı, that it was considered, as the second largest and most ably managed Cotton Mil in the whole of Indinthe first being the Sholapur Mill of Seth Morārji Goculdās. I an given to understand that soon after the death of late ſeth Mansukhbhāi, two crores of rupees were offered as the sale-price of the Mill, and a share of Rs. 1000 was quoted at 12000. A few years later, Seth Mansukhbhai became the managing agent of two other mills, viz, the Purushottam Spinning and Weaving Mills and Motilāl Hirābhāi Mills popularly known, as Telia Mills. During the latter portion of his life, two more mills viz Javeri Mill of Nagerseth Kastoorbhāi Manıbhāi, and the Krsnanzgar Mill of Nāthā Mektā came under his direct management, Very often, Seth Alansukhbhāi was also consulted for seth ·6 Kālidās Umābhāi's two mills viz Hathising Mill and Hemābhāi Mill, and he would send his engineer or the spinning or weaving master to look after the fault in the working. During his morning round, Seth Mansukhbhāi would visit Javeri Mills, Purushottam Mills, Gujarat Spinning Mills, Telia Mills, and Gujarat Ginning Mills, and in the afternoon, the managers, engineers, spinning-masters and weaving-masters of the different mills, will attend at his office in the Gujarat Ginning Mills, with daily reports of the working of their respective mills. Seth Mansukhbhāl was very puctual in bis engagements. Rising at five in the morning, he would invariably perform one Sāmāyika. By quarter past six, he was always in the familytemple worshipping images of Tîrthankaras and reciting 777FHTUT Nava Smarañas By half past seven, he would leave the temple and after taking a light break-fast of a cup of milk and one or two Pūries, and at quarter to eight, he was invariably in his carriage or car for his daily round to mills. At quarter past eleven or half past eleven at the latest, Seth Mansukhbhāi would return to his bunglow for his lunch and would remain there till 2 P. M., or earlier if he has to visit some Government officials, or if he has some important business. From 2. 30 P. M. to 5 37, 5. 15 P. M he will invariably be found in his office in the Gujarat Ginning Mills. On his return to the bunglow, ſeth Mansukhbhāi would unfailingly take his evening meal before Sunset, and would, then, go for a drive in Shahibăg or Camp. One will usually find Seth Mansukhbhāi in his bed by nine o'clock at night, unless he had to attend meetings of representatives of the firm of Seth Anandaji Kalianji or of the local Panjrā Pole or to attend to some other business of the Community, as he had no taste for dramatic performances or cinemas of the present day. He would not wake up till late at night gosipping with people as some so-called busy bodies having nothing else to do, find out easy ways of Fasting their time, ·y can find Šeth Mansukhbhāi was cousulted by majority of the millowners of the day. During his leisure-hours or busy hours, especially on the days that the mills were closed, one in the compound of his bunglow, ten or fifteen carriages or cars of visitors who had come to him for consultation with him. All the risitors were courteously received and hospitably treated with light refreshments. The kitchen of Seth Mansukhbhai was proverbially free. Those who went to his bunglow at meal-time were always sure to be requested to take their meals with him, and there were very fem persons who had the boldness to reject bis request. Whatever may be the number of persons risiting him at mealtime, they were alırays welcome with him. On many occasions, he liked to take some of his relatives, friends, and acquaintances for dinner with him on his way to the bunglow during his return from the mill. In Vykrada Samvat 1938, by the adrice of Nagersheth Premābhāi Hemābhāi, a large and beautiful Samavasarama was prepared and arranged at the temple of Tirthankara Bhagavān Śii Dharma Nāth in the spacious Vādi known as aterat ant Bāhārani Vādi of Šeth Hathising Kèsarising, outside the Delhi Gate, under the direct supervision of ſeth Mansukhbhāi. An By the hero Asthāhnika Mahotsava,-& Religious festival Jasting for eight days-yas arranged, but as residents of various streets or Poles (as they are called), showed their willingness to join the festivities, the period of the Mahotsara came to be gradually extended to four months. All this time Seth Mansukhbhāi 'was living at the Vādi. For four months, almost every-day, there was a procession to the Vādi, headed by iesidents of different strects and the gentry of the city, of well-dressed boys and girls with costly ornaments on horse-backs and in decorated carriages, with the ·co carrying of images of Tirthaikaras in silver chariots and palanquins and in elegant howdahs on the backs of well-caprisoned elephants, accompained by the melodious tunes of a number of musical bands, and followed by rows of well-dressed females carrying beautiful silver-pots on their heads. On reaching the temple at the Vādi, during the after-noon they will have Pujās in the temple accompanied with musical instruments, and in the evening they will have a dinner-party there. The members of the different streets used to vie with each other with regard to the splendour of well-attired boys and girls on horse-back and is carriages, of silver chariots, and palanquins, and the number of elephants and of the number of musical bands in their procession Some will not hesitate to spend Rs. 300/- or more for the military band from Camp, for a few hours for their procession. After Sunset daily, there was a music-band playing in the compound of the Vádı with a number of songs of various melodious sweet tones till late at night, after the temple was closed at 8-30 P. M. Thousands of persons, Jains, as well as, non-Jains, used to visit the place daily for Darśana. Seth Mansukhbhāi is said to have spent a large amount of money in these religious fesivities. Tbrce years later, Seth Mansukhbhāi spent Rs 75000/- on the marriage occasion of his daughter Bāpî Behen. Two years after this, when his wife Saņaghāra Šethāņi and his brother's wife Samaratha Sethāņi were practising religious austerities in connection with a row named fritto TTHAT Pistālisa Agama Vrata, śeth Mansukhbhāi is said to have spent Rs. 50000/- in the Udyāpana festival When the present building of the Vidyāśālā Upāśraya at ·Doshiwādā's Pole was under construction, Seth Mansukhbliāi very carefully examined it as it became ready and gave valuable şuggestions with regard to air and light, and he gave a handsome sum towards its construction-expenditure, ſeth Mansukhbhāı had the temple of Śri Cintamaņi Pārsva Nāth Bhagavān at Vāghaņa Pole and the temple of Śrî Sambha va Nāth, in Zaveri Wāda and the temple of Mulèvā Pārsva Náth near Pānjra Pole, repaired and re-built, and the tayt Pratişthā,-establishwent and consecration of images in those temples was done at a cost of Rs. 225000). The lagt Pratisthā,- the installation of images of Tîrtbankaras,- in these temples was done amid great rejoicing and pomp, by Šásana Samrāt Jagad Guru Acārya Mahārāj Śrî Vijaya Nemisūriśvaraji. During the famine of Vikrama Samyat 1956, when fodder for cattle was very scarce in the whole of India, in addition to his numerous charities, Seth Mansukhbhāi not only gave Rs. 100000/- to the Ahmedābād Khodá Dhora Pāngrā Pole (an Infirmary for maimed and disabled cattle and other lower animals), and personally going from street to street for a collection, of funds for these pitiable creatures, not only secured nearly Rs. 300000/- for the Pānjrā Pole, but he was able to get a large quantity of fodder from Government Collection at Palghar, through his influence with Government officials and B B. C. I R. authorities For several years, Seth Mansukhbhāi, as a rule, used to pass his Diväli holidays in some one or other of sacred places of worship, and invite a number of his family members, personal friends, and acquaintances to accompany him on each occasion. Twenty five or thirty persons, sometimes more, vould accompany him in a number of reserved cars. In this way, Seth Mansuhdibhāi had visited almost all the places of pilgrimage for Jains throughout India. There also, he would inquire into the financial condition of the different Institutions, and would gire handsomek, always in cash, and at times by Hundi. 2 ·40 About ten months provious to his death, during his pilgrimage to several places in Cutch-when he was a guest of H. H. The Rað of Cutch-it so happened in the latter part of his journey that ſeth Mansukhbhāi went to a village near Mandvi and subscribed a certain amount of money for the temple' there. But by over-sight, he forgot to send the subscribed amount For several years after the death of Seth Mansukhbbāi, the trustees of the temple did not even inquire about the subscribed sum. The trustees, however, happened to come to Ahmedabad for some other business, and on presenting the record-book of the temple before his brother ſeth Jamnābbai, the subscribed sum with an accumulative interest at the rate of six p. c. there on, amounting to several thousands, was immediately paid up by him Seth Mansukhbhāi visited the sacred ſatrunjaya Hill in Kāthiavār at least once if not more, almost every year, and paid handsomely into the funds of Seth Anandji Kalianji and other charitable institutions at Pālitāņā. On his death-bed, Seth Mansukhbhāı is said to have given Rs. 85000/- for liquidating the debt of Chhấpariāli Pānjrā Pole of Seth Anandji Kalianji Seth Mansukhbbāi employed numerous Jains is service of his different mills. To some of his own caste-people and distant relatives, he gave Additional Monthly salaries from his bunglow. For the relief of peedy Jains and non-Jains, Seth Mansukhbhāi spent several thousands every year through Dholsāji On the occasion of the Session of the Jajna Conferance held at Ahmedabad, in Vikrama Samyat 1963, under the presidency of Rai Sıtabchandji Nahāra of Ajimganj, an announcement on bebalf of Seth Mansukhbhai for Rs. 150000/- for the following purposes was made-viz Rs. 50000/- as a Permanent Fund for Pradhānbai Kanya-śālā (Girl School), Rs 50000/- as a Permanent Fund for Seth Bhagubhāi Premchand Vernacular and Anglo-Fernacular School-and Rs. 50000/- for the publishiug of Jaida Agams. Both the schools have been working since their esta- ·11 blishment in Vikrama Samyat 1957, and the yearly expenditure has uptil now been paid by Seth Mansukhbhāi and his son Seth Afaneklālbhai without charging it to the proceeds of the respectire funds. The funds wherever they may have been deposited are likoly to have become enormous. The next ycar i. e, on the Mahā sud 5 of Samvat 1964, a afayt Pratistha,-installation-ceremony of images in the newly built temple and an upaśraya and a dharmaśālā at Kalol-was clone by Šāsana Samrt Jagat Guru Ācārya Mahāraja Šri Vijaya Nomisuriśvarnji. The building and the festival and dinner-parties seem to have cost Šeth Mansukhbhai more than Rs. 75000/- The entire gentry of Almedabad including Sir Chinubhāi Mādhavlal Baronet, and many Government Officers took part in the religious ceremonies. In the month of Vaišākha of the same year when the next session of the Jain Conferance vas held at Bhāvnagar, Seth Mansukhbbãi was elected as its president. The reception he had at Bhāvnagar was very grand; & great majority of the gentry of Bhāvnagar and state-officers including the Late Right Hon'ble Prabhashankerbhai D. Pattani,-the Divān Sāheb,-Nayab Divān Sāheb, judicial, revenue, municipal, police, and other officers of State had taken part in the procession, Seth Mansukhbhāi gave Rs. 25000/- to the Jain Boarding at Dādā Sāheb. A large majority of the Ruling chiefs and Princes of Kāthi. āwār and Cutch, including the H. H. The Rāo of Cutch, HH. The Mahārāja of Bhāvnagar, H. H. The Mahārāja of Dhrăngadhrā, H. H. The Thākore Sāheb of Morvi, The Navāb Saheb of Rādhanpur, The Nawab Sābeb of Palanpur, H. H. The Thakore Sāheb of Limdi, Rawal Sri Rajasinhji of Mānsā etc. were personal friends of Seth Mansukhbhāi. The Late Right Hon'ble Sir Prabhāshankerbhāi D. Pattni was a great friend and admirer Among Mahomedans, Parsis, and Europeans, he had numerous friends. A very noble trait in the character of śeth Mansukhbhải was his readiness to render service to members of noble birth ·12 who had, by force of circumstences, been reduced to straightened conditions. Almost all the members of the family of Seth Hathi sing Kesarising and of the Nagerśeth family of Abmedabad, are under a deep debt of gratitude to Seth Mansukhbhāi. Another praiseworthy trait of the character of Ścth Mansukhbhāi was his readiness to help his professed enemy. For example, if any man, who, on account of commercial rivalry or envy of the rapidly rising afluent condition of Seth Mansukhbhai, borc noimosity towards him and spread scandalous reports against him or unnecessarily finding out faults with the administration of the mills under his management, without his having any interest whatsoever in them, simply with the object of lowering him down in public estimation or intent on not wissing an opportunity of doing him harm in any and every possible way, were, on repent ing for his ineffective ill-conduct, to approach Seth Mansukhbhāi and sincerely request him for advice, he would forget his previous animosity towards bimself, and would give him the best advice he possibly can and in some cases he trould satisfacterily do the work himself horrever difficult it may be. There are several instances in which Seth Mansukhbhāi has worked disinterestedly for others. Out of his multifarious duties, Seth Jlansukhbhai invariably found time to attend to his social functions which he attended very punctually. Seth Mansukhbhāi vas a very wealthy prominent citizen of Ahmedabad His connection, commercially and socially with different citizens was very extensive. On some occasions he had to attend 35 to 40 marriage-processions within & few hours In case the number of processions for the day was large he would go to as many places as he possibly could, and vould send his brother Seth Jamnābhāi, his son Māņecklālbhāi and his daughter's son Śeth Bakubhāi to the rest It was ſeth Mansukhbhāi's established custom that he may or may not attend marriage-ceremonies if unavoidably prevented by bodily infirmity or some very urgent business, but as far as practicable, he would not miss an opportunity of attending for funeral ceremonies.

·13 For a number of years Šeth Mansukhbhāi was one of the trustees of the firm of Sheth Anandji Kaliānji. He had done very valucable servie to the firm, by bis sound advice, by his doing very complicated important transactions by his influence with the Government of Bombay which no one else was able to do, and by helping the firm financially in a variety of ways. There are several items which can be attributed to his munificence. The services renderd by Seth Mansukhbhāi and his comrade, Seth Lālbhāi Dalpatbhāi to the Jain Community through the firm of Sheth Anandji Kaliāpji, are valuable. The memories of their valuable services will remain for centuries to come and their absence will alırays be felt unless some equally competent and self-sacrificing individuals would come forward to take their place. Some miscreants from Bombay, with the object of taking over the management of the firm of Sheth Anandji Kaliānji into their own hands, set on foot an intense propaganda-work to the effect that the mills of the Jain mill-owners of Ahmedabad were run with the money of the firm of Sheth Āņandji Kalianji. Some educated pilferers and briefless solicitors and barristers, were induced to join the movement. Correspondence with the headoffice of the firm at Ahmedabad was carried on, and a number of allegations and threats were made. Notices of solicitors of Bombay, were served, and the Account-books of the firm, were critically examined by experts. A thorough examination of the Account-books lasting for several weeks resulted in the report that there was no misappropriation of money of the firm of Sheth Anandji Kaliānji on the part of any of the trustees of the firm or any member of the Jain conimunity, but on the contrary, it may be said to the credit of the trustees, that they had made enormous self-sacrifice for the welfare of the firm. Seth Mansukhbhāi is said to have spent several thousand rupees every year in this way. It was decided to call a meeting of All-India Jain Sangha. Several delegates representing the Jaina Sangbs of different towns and villages, all over the various presidencies of India, came to Ahmedabad. A meeting of the All-India Jain Sanghs ·14 was held at Nagersheth's Wandā and it was unanimously resolved that every Sangha had perfect faith in the management of the affairs of the firm of Sheth Arandji Kaliānji śeth Mansukhbhāi had spent several thousand rupees in getting published some valuable and rare works of Jaina Scriptures. He had a mind to have an individual Printing Press for publishing the Sacred Books of the Jains During the famine of Vikrama Samvat 1967–63 when fodder was scarce on account of want of rains and locust-pest in Gujarat and Kathiāvār, Seth Mansukhbhāi gave Rs. 150000/- to the Ahmedabad Khodā Dhora Pānjiā Pole By an appeal of the trustees, a general Maintenance Fund was started and an amount of Rs. 500000/- was collected for the purpose of saving as many cattle and other animals as could possibly be done. Seth Mansukhbhāi died on Magasara Vad 12 of Vikrama Samvat 1969 after an illness of a few days. His wife has died seventeen years previously during lying-in period, leaving ſeth Māņecklālbbãi, as a child of twenty-one days. When ſeth llansukhbhāi died, his son Seth Aſaņecklalbhāi was seventeen years old. Seth Mansukhbhāi left a property worth about Rs. 9500000/-. The charities of Seth Mansukhbhāi, done during his life-time with his own hands, amount to several lacs of rupees. The loss caused by his death, to the Jain Community, is very great. After the death of Seth Mansukhabbāl, his son ſeth Māņecklälbhāi spent several lacs of rupees in charity. One year later, Seth Māņecklālbhāi spent Rs. 150000/- on his marriage-occasion, in Udyāpana and religious festival. In Vikrama Samvat 1975 Śeth Māņecklalbhāi did the Pratisthā of the temple of Kāpardāji in Mārpār at the hands of śāsana Sanırāt Ācārya Mahārāja Śrî Nemisūriśvaraji, at a cost of Rs 35000/- and he arranged, at a great cost, for an annual dinnier in his name, on the day of the Pratisthā there. From the Asrin gud 7 of Vikram Sanıyat 1981 Seth Maneoklālbhāi commenced the adoration and worship of the ·15 Nava Padas,-The Nine Exalted Dignitaries. For nine days,-hegin. ning with sud 7 of Āśvin, and for nine days from sud 7 of Caitra erery year, for four years and a half-he adored and worshipped with strict religious rites prescribed in the Agamas, tho Nine Exalted Ones in the following order viz 1 sfare Arihanta Pada on the first day; 2 FACT Siddha Pada on the second day; 3 आचार्यपद' Acārya Pada on the third-day; 4. उपाध्यायपद Upā. dhyāya Pada on the fourth day; 5 ATE Sādhu Pada, on the fifth day; 6 Darsana Pada on the sixth day; 7 atua Jñāna Pada on the seventh day; 8 tave Cäritra Pada on the eighth day; and 9 799 Tapa Pada on the ninth day-doing प्रतिक्रमण Pratikramana in the morning and evening, देववन्दन Deva,- vandana, te Padılehaņa, and ruteni Kāyotsarga varying with the Pada of each day, twenty Faircar Navakāraval,- every day for each Pada,-qat Pūjā in the temple,-and going to nine temples at least for darśana every day. All these ceremonies keeps a man very busy throughout the day from early morning till carly hours of the evening. Seth Mānecklālbhāi was able to take unsalted, unflavoured food of one kind only in accordance with the nature of the colour of the Pada of each day, at 3 P. M. or 3. 30 P. M. with boiled water. Only one meal every day. On the ninth day, the Pūjās in the temple were on a more elaborate scale. Šeth Māņecklālbhāi used to invite his friends and acquaintances to join him on every occasion. About seventy or eighty persons werc taking part in religious ceremonies, and living and dining with him at his bunglow. At the lapse of four years ani a half, during the last serial of nino (lays of adoration and torship of the naye Nara Pada, the Nine Dignitaries,-Seth Māņecklālbhãi inrited all the Jains of Ahmedabad, to join him. About fire thousand persons joined, him. They were kept at ſeth Hathising Kesarising's Bāhārani Vadi, outside Delhi Gate, providing for their feeding and comforts. They all took part in the religious ceremonies and festiriticwhich were done with great pomp at a great expense. d number of prominent Non-Jaina citizens were also invited to witness the ·16 religious ceremonies and festivities, on the last day of the vrata, About fifteen thousand persons used to visit the temple including a number of non-Jains, daily for darśana. Šeth Māņecklalbhāi is said to have spent about Rs. 50000/- on the occasion. This event with the formation of Nava Pacla Arādhana Samāja in various town and villages, gave a great stimulation to the adoration and worship of Nava Pada, throughout the Jain population of India. During the rainy season of Vikrama Samvat 1983, when there was excessive rain with heavy floods in various parts of Bombay Presidency, a Relief Fund was started at Panjrā Pole Upāśraya by the preaching of Śssana Samrāt Acārya Maharāja Vijaya Nemisūrīśvaraji. An amount of Rs. 125000/ headed by a sum of Rs 30000/- from S'eth Māņecklā]bhai was collected, and sent to various villages and small towns for the relief of Jains and Non-Jaips there. 2 In the winter of Vikrama Samvat 1991, Sath Māņecklālbhai went on a pilgrimage to Girnāra and Siddhāoalajı (S'atrunjaya Hill )in Kāthiāwār, taking with him a Sangha consisting of about 400 Sādhus 700 Sādhvis and nearly 15000 Jains ( males and females ). There were about 1300 bullock-carts, 200 big tents and 900 small tents and Shamianās, 200 servants and cooks, 200 watchmen, and 100 volunteers. At the request of Sath Māņecklālbhái, His Highness Krišņa Kumārasınhji K. C. S. I. The Maherājā Sāheb of Bhāvnagar, had kindly given a well-caprisoned elephant with an elegant silver howdah for the use of his son Rājendra Kumāra and a number of mounted police for the protection of the Sangha, and a number of tents and shamianas. Seth Māņecklālbhāi had his own silver temple and silver chariot for images of the Tirthankaras in the Sangha. The temple was disjointed in the morning and carried in motor-lorries to the place of camping for the day, and crected within two hours, by a party of carpenters and mechanics, in the oval in front of the Sanghvi's tent, where all the people of Sangha, and thousands of persons coming there for darśana would go for darśana and

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·17 Worship. The chariot pas used for carrying imagos of Tirthaii. karas from one place to another. There were ample facilities for bringing water from rivers, tanks, or wells, whichever source of water was available in two or three large iron-cisterns on motor vehicles. At some places water had to be brought from a distance of six or eight miles from the area of camping. At all the places, there was awple facility for feeding 15000 to 20000 persons daily. At sunset or some twe after it, all the persons including servants, watchmen, and menials were expected to finish their evening meals. The cooking-vessels, utensils etc will be taken to the next place of camping, during the night, in motor-lorries and bullock-carts. When the Sangha hnd cncamped at any place, with its one thousand tents, small and large, thurteen hundred bullock-carts, one hundred motor cars, and thousands of people going about for durśana, the whole gare thic appearance of a decently located small town with a population of 15000 persons, and with the electric light with which the camp sas lit at night, the appearance at mght was really beautiful. In the big arena round which the tents were usually pitched, lundreds of female, were joyfully dancing round singing religious songs till ton oclock at night, and thousands of persons miles and fcmalcs-Juins ani Non-jnins, -used to gnther round to witness the rejoicing. Pers often various articles such as cups and snucers, brnás--prons, sugar-candy, almonds, cocon-nuts etc. Here distributed, and the gathering dispersed.

·late Hon. Sir. Prabhashanker Pattani Saheh trho ris, all the while, talking with Seth Mānecklālbbai from the time that the procession started from bis Bunglow, found it very difficult to keep pace with him owing to the rush of the great crowd, and tas being dragged behind but he kept on moring with the crowd and did not like to get himself aloof from the procession, saying at the same time, "At Bhāvnagar, I must obey the orders of His Highness, the Mahārājā Sāheb of Bhavnagar, but here I should respect the orders of Seth Mānecklālbhāi.” Sir Prabhāshapkerbbāi talked about three miles in the procession although he tas in ill-health. It will not be out of place if any one rere to say that the forbearance of late Sir Prabbäshankerbhāi on the occasion pas exemplary. Wherever Seth Mānecklālbbāi's Sangha tent, there was great ovation from the public, Officers of the State, Chiefs, Ruling Princes, Rājās and Mahārājās of the various states. Some of the Ruling Princes, Rajas and Mahārājās went & distance of six or eight miles to receive the Sangba, some of them prohibited the killing of animals in their States for four or five days, and some, for the whole month every year, in which the Sangba had encamped in the territories of their States. Crowds of hundreds of persons veed to collect in front of Seth Mānecklālbbāi's tent with the object of baring a look at ſeth Mánecklālbbāi-and whenever be happened to come out of bis tent, people used to hail him with the words « Long live Šeth Mānecklālbhāi 1 Long live the gry Prabhu, the worthy man who has the good luck of leading such a large Sangha of pilgrims” and bow down at his feet When Seth Mānecklālbhāi's Sangha came near Junāgadh, Mr. Keddal, the chief Administrator of the Junāgadh State, &ccompanied by officers of the State, Mabājans of various communities, and the gentry of the town, with banners flying, and amid the melodious tunes of the playing of the State Band, Falked nearly a mile, to receive the Sangha On entering the town & ·19 snap-shot photo of the Sangha was taken by Mrs. Keddal, and the whole procession went to the chief Jain Temple in the town. After waiting for some time, the procession went to the place of encampment near the Talāti. All the Hindu and Mahomedan communities of the town cordially welcomed the Sangha at various places. The outside population of Junāgadh at that time, including that of the Sangha and the people from neighbouring towns and villages who had specially come tome to Junāgadh for the purpose of seeing the Sangha, came to about thirty thousand. When the Sangha came to Kundalā, the late Hon. Sir. Prabhās hunkerbhai Pattani, the then Chief Administrator of the Bhāynagar State, who was well-kuown for his unceasing efforts in the welfare of the State, and who had come to Kundalā in bis saloon at the special request of the Kundalā Sangha, went to the place where the Sangha had encamped in the bed of the river and saying in the midst of a very large gathering “ This fortunate Seth has accumulated a large mass of gust Punya- Meritorious Karma-and is going onward to acquire a fresh wass of Punya, let me have a few particles of bis Punya." So saying, he heartily embraced Seth Māņecklālbhāi, and while giving him an address of welcome on behalf of the Kunṣalā public, Sir Prabhāshankerbhāi said « In this world, there are two kinds of authority. One relates to the goverving power, the other to the religious power. Religious authority is superior to the governing authority, because the governing authority always respeots the religious authority. You may perhaps be looking upon me as an embodiment of governing authority, Seth Maņecklālbhāi is, for the present, a leader of religious authority. While bringing the work of this Sangha to a successful issue, Seth Mānecklālbhāi has tried to bring about an union of the different communities of India, which could not have been effected by writing hundreds of books, giving thousands of lectures, and by holding thousands of meetings, and conferences." There were several Acāryas, Upādhyāyas, Pannyāsas, and numerous Sädhūs and Sadhvis in the Sangha. The number comes to about 1000 to 1200. 11 ·20 On the Siddhagirirāj the nuniber of pilgrims and other people was very great. The “ Times of India”, in a leader, compared Šeth Māņeck lālbhāi's Sangha with those of Parmárhat Mahārāja Kumara Pala, and Mantrīśvara Vastupāla and Tejpāla The Sangha is said to have cost Seth Mānecklālbhāi Rs, 500000 to 600000/- Besides, Seth Māņecklālbbāı spent a large sum in building two temples in Sakarpur near Cambay, a Guru-mandira containing the images of Bhagavān Gautama Swāmi and other heads of the Church, and Adiśvara Bhagavān's Temple in Māņeck chok, with the cellar known as Jagibār's Cellar. śeth Mānecklālbhāi has given large sums of money to the Jiāna-śālā and Vijaya śālā at Cambay, the Jñāna-śālā at Ahmedabad, and to the Khoda Dhor Pāngrā Pole at Ahmedabad. He maintains a Girl School and two Boys' Schools founded by his late lamented father Seth Mansukhbhāl, where more than fifteen to seventeen hundred boys and girls are taught every year without any charge of feeś. At Kadambagiri also, Seth Māņecklālbhāi has bought several acres of land and banded them over to the firm of Sheth Sri Jindās Dbarmādās, on which several temples, Dharmaśālās, Jiānaśālās etc. have been built.

·Foreword. THU are a trumb r of learned sorks and trentisos in Ardha- Visoihi, Shkeit, Gujrriti, od other sernacular dinlects of Indin hy 1971, anthura, describing the life-nuculents of Sramaņa Bintan fakāvira, the lint (flenty-fourth) Tirthunkara of the pre-ent series of senty-four Tirluunharas of the Jainas, but there in 17.0224 All the English Lange, that can be considered cumprehenire as well as authentic. The present south seems to be an effort to supply the Eng- 11-12-2.xning public with an accurate, comprehensive, and nuthen lig account of the discuty-sia previous Bliuvas (esistences), und of the twenty-screnth Burn of Sawana Bhayavan Malāvira, during which, after renouncing the luxuries of a royal family, he maniered for nearly twelve and a half years as an ordinary recluse over various towns and villages, practising severe austcrities, with fisting without food and wnter, for two days, three days, cight days, a fortnight, a month, two months, four months, and six months, and toking very miengre dict on 349 days during a period of nearly twelve ycars and a half, suffered a number of hardships and troubles created by gods and by human beings, and acquired beta Kovala Jiúna, Perfect Know ledge. During all these years of wanderings for more than twelve years, Sramaņa Bhagavād Mahārīra did not at all preach the principles and practices of the Dharma propagated by the Tîrthankarag. Tirthankaras-from their rery birth possess the undermentioned four se fairy Müla Atisayas,-eminent attributes acquired by birth-viz:- 1. The bodies of Tirthankaras are most excellent, and excessively more beautiful than the bodies of all the people in the world, and they are always devoid of perspiration, disease, and dirt. 2. Their breath is as a fragrant as the perfume of a lotus 3. The flesh and the blood of a Tirthankara, are 88 white as the milk of a cow, ·22 4. The taking-in of food and attending to the call of nature by a Tirthankara are not visible to an ordinary mortal. They can be seen by one with Avadhi Jiāna. Os Kovala Jñāna,-Perfect Knowledge-is only possible after the destruction of the four anita Ghātiya,-destructive Karmas viz. 1 TATuffo Jäānāvaraņiya, Knowledge-obscuring, 2. Falaracuta Darśanāvaraņiya, Obscuring sensual perception, 3. Hetta Mohniya, Producing delusion of mind, and 4. ESTETT Antarāya, Producing obstacles in the attainment of a desired object. Tirthaikaras are invariably born with three kinds of Jřāna (Knowledge ) viz. 1 Aasta Mati Jñana, (Intellect). 2. Sa- ETA Śruta Jtāna, (Scriptural Knowledge) and 3. stalegre Avadhi Jiāna, Knowledge with a scope for limits Hal.qafua Manah Paryāya Jiāna, they have just after Dîksā, and they usually acquire to Kovala Jñāna,-Perfeot Knowledge,-after the destruction of their statiu Ghātiya (destructive ) Karmas. After the destruction of Ghātiya (destructive) Karmas, and the acquisition of Kerala Jiāna, Tîrthankaras take their seat with their face towards the East, in the Sapiavasarana prepared for them by the gods, and preach the principles and practice of Dharma propagated by previous Tirthankaras with a speech as street as nectar, reaching a distance of one yojana and perfectly intelligible to gods and goddesses, human beings, and lower animals in the area. On hearing the preaching of the Tirthankara, some persons (males and females ) adopt Sarra-virati vrata (the pots of an ascetic with total renouncement of the world ) and some of them take Deśa-virati vrata (the partial rois of a house-holder ). In this way, a Tirtha or & Sangha ( Congregation) consisting of Sādbus (Dfonks) Sadhvis (Nuns) Śrāvahas (Vale devotees ) and Śrārikas (Female devotees) is established by every Tirthan- Lara in the first Samarasarana prepared for him. Tirthankara Bhagafan then selects Genadharas from among the monks initia- ·28 ted by him, a fer monks tho are intelligent, clever in Sastras, and able to act as competent instructors of the Siddhāntas, and out of the selected few, he appoints one-as his chief disciple-and the head of the Church-in accordance with his individual excellent qualities, explains them the fagle Tripadi, a formula having three syllables (EEUF Utpāda, Origin, 44 Vyaya, Destruction and cu Dhrauvya, Stability ) and instructs them to compose the Siddhāntas, The Gañadharas being highly talented, renowned, and illustrious, compose the Siddhāntas within 48 minutes. With the acquisition of Kdvala Jiāna, in addition to the four atiśayas (qualities of excellence ) acquired by birth, Tirthankaras have eleven atiśayas such as freedom from pestilence, famines etc., for a distance of 125 Yojanas etc, and nineteen atiśayas created by gods such as beating of divine drums, showers of divine flowers etc, making a total of thirty-four atiśayas of & Tirthaikara and they are adored by gods, demi-gods, Cakravartins, Baladėvas, Vāsuddvas and by devout human beings. Nume. rous gods respectfully attend on then). Tirthankaras then go to various towns and villages preaching the Siddhāntas propagated by previous Tirthankaras, till at the end they acquire Moksa ( Final Emancipation ). The life of śramaņa Bhagayan Mahāvira is full of many instances of total abhorence of worldly pleasures, forbearance, undaunted courage in enduring numerous sufferings created by gods and human beings, and severe austerities regardless of hiscomfort to his body. Šramana Bhagavan Mahāvíra was perfectly destitute of Rāga ( Affection), and Drèsa ( Malice). He had the same equanimity of mind totards the farmer who thrust ironnails into his ears, or the Candakausika snake who had bitten him when he was in Kāyotsarga, or towards the god Sangama, who barassed śramaņa Bhagavān Mahāvira with twenty tormenting sufferings during one night, and towards the derout Indra who extolled him. śramaņa Bhagavān Mahārira was not the Founder of the ·24 Jaina Religion as is maintained by some Western scholars, but he waſ one of the most convincing and erudite esponents of the codes framed by the Tirthankaras. Jainism is not an offset either of Buddhism or of the ancient Hinduism, but it is more ancient than Buddhism and the ancient Hinduism, and there are numerous passages in the sacred works of the Hindus to provo the antiquity of the Jaina Religion Even from the most stanslard and authentic works of the Hindus, tho Jaina Religion is acknowledged to date at least from the tiwe of Tirthankara Bhagavān Sri Risabha-dern Sivāmi. The author of the present work is Muni Ratna Prabha Vijayaji-a highly respected disciple of Sāsan Samrāt Acarya Mahārāja Sriman Vijaya-Nemisūriśvaraji. Before joining the Order of Jaina Monks, he was Trikambbāi,. Haring matriculated in the University of Bombay from the Government High School at Ahmedabad, he joined the Grant Medical College at Bombay, and completed the full five years' course of Medical studies there. With the object of prosecuting further studies, he went to America, passing by China and Japan route, remained as a regular Medical student for nearly two years at New York Homcopathic Medical College and Flower Hospital at New York, and graduating there, obtained the M D degree of the State Uni versity of New York, and returned home by Ireland, Scotland, England, France, Belgium, Denmark, Germany, Austria ( 4 four months at Vienna, for eye ear) Italy,-Alexandria, Cairo, Aden, Bombay, making a short trip round the world. On his arrival from Europe, Dr. Trikambhāi was given sole charge of Sheth Jamnābhāi Bhagubhai Homoeopathic Dispensary, at Kalupur Road, Ahmedabad, which has till now a daily attendance of 1000 to 1100 patients of all castes and creeds. During his second voyage to Europe in company of Late Seth Bakubhai (Seth Mansukhbhai's daughter's son ) Dr. Trikambbāi lived at London for six months attending clinics at London Homeopathic Hospital and at Vienna for eight months for the study of eye ·and ear diseases He is one of the prominent medical practitioners of Ahmedabad and ras consulted by numerous persons and the gentry of Ahmedabad, amongst whom he had many patients. His visiting-fees outside of Ahmedabad varied froni Rs. 100 to 200 per day. But with the poor, he was very generous; he would, not only refuse to accept any fees, but on the contrary, in many cases he would give something from his pocket. Throughout his life, Dr. Trikambhāi is a strict vegetarian. He never touched any animal diet and he never tasted a drop of spirituous liquors. He never smoked. Born in a rich family, brought up in afluence, and having lived, along with his wife and children, throughout his life as a family-member, in the family of Seth Mansukhbhāi and after his death, in that of his brother Seth Jamnābhāi, the respected doctor never had to walk a mile or two. There was a carriage or a car always ready for him. VOWS During the latter part of his life, Dr. Trikambhāi strenuously followed the rigid principles of the Dharma propounded by the Tirthankaras and carefully observed the with their accompanying austerities, of a householder. He bad Pancaini Tapa, Visa Sthānaka Tapa, Ekādasi Tapa, Nava Pada Arādhanā eto-for a number of years. About four years before their Diksā, Dr. Trikambhāi and his wife Ratanbăi spent Rs. 10000/-in Upadhāna Vrata af Seth Bhagubhai's Vandā in which 420 persons joined him. After having suocessfully practised for thirty-five years as a Medical Practitioner at Ahmedabad, with a keen eye on rendering free service to Sādhus and Sādhvis and alleviating the miseries of the suffering humanity, Dr. Trikambhāi and his wife made up their mind to renounce the world and both of them accepted Dikšā at the same time, amid great rejoicing and celebration, at the pious hands of Sāsan Samrāt Acarya Mahārāja 4 ·Śrtmān Vijaya Nėmisüritvaraji in -Vikrama Samrat - 1992. The Dikśā-procession was grand, and it was attended by numerous Muni Mahārājās, the gentry of Ahmedabad, and thousands of people. Some of his Medical friends especially Dr. Hırālāl K. Nanăvaty, Dr. Chhāyā and Dr. Bhogilâl P. Shāh, were very sorry. They wept bitterly at the separation. Ever since his Dikšā, Muni Ratna Prabha Vijayaji has been carefully observing the rigid rules of an ascetic life, and he has been passing most of his time in reading various canonical works and in writing on religious subjects. He is always found busy either reading or writing. It is interesting to note that there are five Dikšās in his family viz- 1. Dr. Trikambhāi's elder brother, Gokaldās. He was an able Friter both in English and Gujarati, and was conducting a weekly paper named 'Jain Advocate' in English for several years, written mostly by himself. In the latter part of his life, he took Diksā at the hands of Sagan Samrāt Ācārya Mabāraja Srimān Vijaya Nėmisūriśvaraji, and was admitted as Muni Subhadra Vijayaji,-one one of his own disciples into his Order of Sādbūs. Having spotlessly led a life of priesthood for eleven years, Muni Subbadra Vijayaji died at Abmedabad in Vikrama Samvat 1988. By his death, the Jaing Community has lost an able and fearless writer. 2. 3 His brother's daughter, Campābon, took Dikś& as Campaksriji when she was twenty-years old. She has five clever disciples under her. His brother's son, Amoobhāi, took Dikšā when he was eighteen years old at the hands of Sāsana Samrāt Acārya Mahārāja Srimān Vijaya Ndipisūriśvaraji, and was admitted as Mokšānanda Vijayaji 88 a disciple of Panny sa Soma Vijayaji Gani Dr, Trikambhãi. 4.

·27 800n 88 8. Dr. Trikambhāi's wife, Ratanbāi, A millionaire's daughter, brought up in affluence, and after marriage living in the family of Seth Mansukhbhāi and Soth Jamnābhāi, she at onoe made up her mind to renounce the world as she knew Dr. Trikambhāi's intention of doing so, and she took the lead in getting permission from her mother, brothers, and maternal uncle. She then took Dikšā along with Dr. Trikambhāi at the hands of Sasan Sanırat Acārya Mahārāja Śrimân Vijaya Nėmisūr śvaraji at Seth Hathising Kesarising's Bāhárni Vādi, outside Delhi Gate, Ahmedabad. All of them except Muni Subhadra Vijayaji are living. Śramaņa Bhagavān Mahāvīra, including all previous Tirthunkaras, has always prenched a Dharma of Universal Brotherhood laying particular stress on the practice of non-injury even towards the lowest form of animal life. The system of Logic based on Syādvād and Sapta-Bhangi Naya, of the Jain scholars, is one of the most acourate and comprehensive systems ever invented for arriving at & definite conolusion from various point of view. C. Shah

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·Order of Sanskrit Alphabets used in the Book. अa कk at आ a ख kh थ th प गg दd स ई । घgh घ dh ह उu ना ऊ पp छ ch फ ph मह ri, rt ज j व b लु lri झ jh भ bh एe, भी म m ऐ ai घy ओ ० ठth औ au डd am ढ dh व OTah ण 0

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·1, 7 Ara Spoke of a wheel elements is Time. into two equal cycles. One is known as Utsarpiņi kāla, and the other as Avasarpinu kāla. Each cycle is again divided into six divisions, and each division is technically known as divisions begin and end also very regularly. koga koţi sāgaropam fears and each is divided into the undermentioned six aras (divisions). The present is the avasarpiņi kālr. INTRODUCTION. According to Aryan scriptures, some eternal elements, which are generated by Nature, control the Universe. One of these Time is eternal and endless. In the Vedas, Time is divided into four main parts (1) Satya Yuga or the Golden Age. (2) Trètā Yuga or the Silver Age. (3) Dwapara Yuga or the Copper Age and (4) Kali Yuga or the Iron Age. These ages come and go at regular intervals. The first age is the longest, the second less long than the first, the third still less than the second, and the fourth is the shortest of all. According to Jaina Hagio-logy, Time is characterised as eternal and endless but it is differently divided. Time is divided an ara: (spoke of a wheel). As the wheel rolls round, they more up and down. The wheel of time rolls regularly round, and these Each utsarpiņi kāla and avasarpiņi kāla extends orer ten Avasarpini I Susania-susana 2 Susama 8 Susana-duhşama Darsama-susama 5 Dubşania 6 Dubsama-dubsama Utsarpiņi 1 Dubsama-susan Duh Sama 3 Duhsama-subsama & Suisama-ruhu"? 5 Susann 6 Susuu3-517011 1 ·30 During the commencement of the Utsarpiac kāla and the end of the avasarpiņi kāla, the condition of the world is extremely bad. With the advance of the utsarpiņi kāla-as the name indicates-everything as time passes on, progresses steadily at first towards the higher and then towards the highest level and there is an ever-growing evolution of piety truth eto and a prosperous condition of the world. During the avasarpiņi kāla, piety, truth, and dharma (the practice of virtuous qualities ) go on decreasing, and there is a prevalence of famines, draughts, pestilences with their attending devastation, and misery, until in the end chaos and confusion reign all over the world. The first ara (division) named Susama-susama of the present avasarpiņi kāla extended over four kotākoţi sāgaropania years. The second ara named Susama extended over three kotā koţi sāgaropama years. The third, named guşama-duşamā, was of two kota-koți sāgaropame years. The fourth named Dusamasuşamā pas of the duration of forty-two thousand years less in one koţā-koți sagaropama years (one kota-koti years minus forty. two thousand years). The fifth ara ( the present age named Duşamā-of which nearly twenty-four hundred and seventy-three years bave passed is of twenty-one thousand years duration. The last (the sixth ) ars named Dusama-duşama of the present ayagarpikāla, will be of twenty-one thousand years' duration. In the Utsarpiņi kala, the order of aras is the reverse. In the afasarpini kāla, the first ara is the longest and the last (sixth) is the shortest. The increase and decrease in happiness, tealth, prosperity, health, duration of life, piety, virtue, dharma, and in illusion, temptation, sorrow, unbappiness, and misery, and also in all the things of the world, synchronize with the increase and decrease in the duration of these aras. The duration of one Kāla-cakra (cycle of time) as included in the utsarpipi kāla and arasarpiņi kāla is twenty kota-koti sagara PAD. Youri, ·During the first ara nanied Susain-susama of the avasarpiņi kāla, the yugalika people lived for three palyopama years. They took their food on the fourth day. Their bodies were very tall, and the constitution of their bodies was of the vajra-risabhanārāca variety. The arrangement of bones in their bodies was equi-distant from the four corners of their bodies. Their bodies were marked by numerous auspicious signs, and they were always destitute of anger, pride, deceit, greed, and other passions. They were constantly happy, and they were naturally averse to sinful acts. The most desired wishes of these yugalika people were readily supplied by various kinds of Kalpa Vriksas, ( Wishing Trees capable of fulfilling all the desires of supplicants ). The Kalpa-Vriksas were chiefly of ten kinds; namely :- 1. The Kalpa Vriksas named Madyānga readily yielded highly delicious drinks at the asking. Just as rich merobants lovingly give valuable gifts to their servants on auspicious festivals at their houses, in the same way, excellent donors do not, in the least, delay in giving gifts. The second variety of Kalpa Vriksas named Bhringa, respoctfully gave suitable utensils to the yugalikas. 2. 3. Just as, celestial musicians entertain large assemblies of people with the music of three kinds, in the same way, the third variety of Kalpa Vriksas named Turyanga supplied yugalikas with excellent musical instruments, 4.5. Just as, virtuous persons illuminate their lineage, in the same way, the fourth variety of Kalpa Vriksas named Dipa Sikhā and the fifth variety named Jyotisk, illuminate. 6. Just as, gardener-gods of Nandana Vana give wished-for flower. garlands to gods, in the same way, the sixth variety of Kalpa Vriksas named Citrānga used to give flower-garlands to yugalikas. Just as, viso men welcome their dear friends returning from distant lands," with food-materials of excellent kinds, in the 7.

·92 same way, the seventh rariety of Kalpa Vriksa named Citra-rasa gatisfied them with delicacies of various kinds. 8. Just as, an officer of the Treasury of a King, gives the king various kinds of ornaments asked by him, in the same way, the eighth variety of Kalpa Vriksas neded Manyānga gave the yugalıkas ornaments of numerous kinds 9. Just as, a clever carpenter prepares excellent dwellings in a short period of time, in the same way, the Kalpa Vriksas named Gehākāra, supply the Fugalıkas with excellent palaces for their use. 10. Just as, pleased masters give excellent garments to their servants, in the same vay, the tenth variety of Kalpa Vrikşas named A-nagna, give excellent garments suitable for seasons to, yugalikas as desired. other Besides these, just as Cintānani Ratna ( the thought-gem) supplies all possible objects in the world, in the same way, Kalpa Vriksas yielded a number of other articles During the first ara, the earth was as sweet as sugar. The waters of rivers, streams, and lakes, were extremely sweet, delicious, and refreshing like neotar, 2. During the second ara named Saşamā of the avasarpini kāla, the yugalikas had an age-limit of two palyopams They take their food after an interval of three days They are infari ably tall The Kalpa Vriksas of that period yielded less even when repeatedly solicited. The earth and water became less sweet, and land, water, and other fruitful articles, became less fruitful than they Fere during the first ar&. 3. During the third ara named Susama-dusamā, the yugalikas had an age-limit of one palyopama. They took their food after an interval of two days. During this period, the yielding powers of Kalpa Vriksas, the sweetness and fruitfulness of earth and water, and the height and strength of the body, as Fell as, ·the age-limit of their existence went on decreasing, and they became much less than they were during the second ara. The existence of the yugalikas was limited to the first, second, and third ara of the avasarpiņi kāla and to the latter part of the fourth and to the fifth and the sixth ara of the utsarpiņi kāla. The yugalikas after death are, as a rule, born in srarga-bhūmi (heavens ). 4. During the fourth ara named Dusama-susamā, with everprogressing decrease, the height of human beings was reduced to fire hundred dhanusya and it went on decreasing till at the end of the fourth ara the height of human beings was reduced to seven bands. The period of age-limit, gradually went on decreasing till, at the end of the fourth ara, it became reduced to one hundred years and less. During this period, there was very slight misery and much happiness. People were wealthy and prosperous. There were timely and sufficient rains. Land was fertile, and yielded abundant crops. This age is chiefly conspicuous by the existence of highly talented, divine, supremely exalted Seers, who propagated various Religions and Systems of Philosophy all over the world. Lord Risabha-deva,-the first Tirthankara of the present series of twenty-four Tirthankaras of the Jainas,-lived in the latter part of the third ara, and the remaining twenty-three Tirthańkaras lived during the fourth ara. 5. During the fifth ara named Duşanıā-the present age during which we are living, and of which tienty-four hundred and seventy years have passed-the height and age-limit of human beings, becomes reduced to six feet, and less than one hundred years till at the end of the fifth ara the height of human beings will be one hand and their age-limit will be twenty years. The strength of their bodies will be much less and the articulations of their bodies will be rery Freak. This ara is of the duration of twenty-one thousand years. 5 ·During this period a large majority of people will be mize rable and only Fery ler persons will be happy, though their 80- called happiness will be mixed with periods of un-happiness. Land will be less fertile. There will be un-timely rains, and repeated draughts causing much damage to person and property. There will be little piety and honesty. People with try to cheat their neighbours. Kings will be selfish, tyrannical, and cruel. hearted. They will be constantly fighting with each other with immense loss to human beings and to the State, There will be frequent famines, pestilences, and danger from wild animals. During the period of the ara in which the Omniscient Tirthankara Bhagarāds lived, the villages and towns of Bharata Kșètra were flourishing and the whole country abounded in Tealth, mineral products, corn etc. The villages seemed like big torsds; towns resembled the scarga-puri (the Capital City of the gods ); Kinsmen were noble-hearted; kings mere like Kubera (the god of wealth) ācāryas (preceptors) resembled the Moon; parents were like gods; mothers-in-law tere like real mothers, and fathers-in-law were like actual fathers. People were fond of truthfulness and purity. They knew their duty and they rigidly avoided evil acts. They rere obedient, full of derotion towards preceptors and gods, and always contented with their own wives Besides, also, these people knew various arts and sciences, and they had noble birth. There Tas no danger from infadioġ armies, of other countries, from robbers, and misfortunes, and from burden of taxation. During that period, also, there ras molestation to Jaina Sadhūs from persons of other religious creeds who were destitute of devotion towards Tirthankaras. The daśa aścargas (ten Strange Events) also happened during this period. During the fifth ara named Dusamā, a large majority of villages will resemble burial grounds; towns will look like the Torld of the dead, kinsmen will behave like menials, and kings will be their subjects' chastisers like the God of Death. Kings out of avarice, will oppress their servants, and their servants, in 7 ·35 their turn, cheat their own kinsmen. People will be persecuted by robbers with frequent raids, by kings with heavy burden of taxation, and by kings' officers with pressing and persistent bribery like persons possessed by demons. People will be always intent on selfish motives, perfectly indifferent to the good of others, and, being entirely destitute of truthfulness, sense of shame, and of politeness, they will bear animosity towards their own family-members. Young sādhūs will not behave respectfully towards their religious preceptors and the preceptors will not have any affection towards their own disciples and they will not impart them any Scriptural Knowledge. In course of time, Sādhus will like to get themselves separated from the fold of a Congregation of Monks, and have an independent living un-cared-for by any well-disciplined, well-versed āgārya. There will be slackness in the practice of religious duties. The world will be full of many harmful animals. Celestial Beings will not visit human habitations. Sons will disobey their parents, wives will be revengeful like a serpent; mothers-in-law will be formidable like the night of the destruction of the world at the end of an age; and females of noble families, leaving off all sense of shame, will act like harlots by the repeated use of amorous side-glances, vicious laughters, un-bridled conversations, and of various coquetish pranks. There will be a gradual decrease in virtuous qualities among śrävakas (male followers of the Tîrthankaras ) and śrāvikās (fem& le followers of the Jaipa church); sādhus (Monks) and sādhvis (nuns) will be very rarely invited for taking alms, as well as, their necessary utensils and cloths. There will be an un-deteottable use of false weights and measurements, and the use of adulterated articles of food and drink-materials, with an eper destructive influence on the bodily, constitutions of human beings and lower animals. There will be wicked-mindedness among religious preceptors, and well-behaved persons will be unhappy and evil-minded individuals will appear happy. During the - pre. Hent ifth are there will be & daily diminution in the effichag of ·96 jewels, incantations, medicinal substances, mysticism, faculty of knowing, wealth, age-limit, and a decrease in the juices of fruits, flowers, and other savoury articles, iu comeliness and height of bodies and in benefactory vishes. During the end of the fifth ara, in the Bharata Ksatra there will become a religious preceptor named Duh-prasaha, a sādhvi named Falgusri, a śrávaka named Nāgila and & śrāvikā nanied Satysri with a king named Vimala-vāhana , and his minister named Sanmukha. The height of people will be two hands, and their age-limit will be twenty years. The austerities practised by religiously-minded people will be at the most, a fasting of two days. A sādhu versed in Daśavai-kālika Sūtra only, will be looked upon as one fully conversant with all the āgamas and the fourteen Pūrvas. Such sádhūs will preach the congregation. Duhprasaha-ācārya will lead a house-holder's life for twelve years, and, having led ascetic life for eight years, and having died at the end of a fasting of three days, he will be born as a deva (celestial being) in Saudharna deva-loka. On that day, there will be a cessation of ascetic life during the first portion of the day, of royal power during the middle of the day, and a cessation of agni (fire) during the latter part of the day. 6. After the lapse of the Dubsama ara of twenty-one thou. sand years' duration, there will be the sixth ara named Duhsana - duhşamā of twenty-one thousand years. With the utter destruction of Equability of Reason, there will be a constant Cry of Woe during this period. Even among human beings there will not remain a sense of judicious morality even between a mother and her son, in the same way as it is absent among brutes. Piercing and un-pleasant winds full of dust particles will be blowing day and night, and all the directions will be smoky and terrible. The Moon will be intense by cold and the Sun mill become unusually hot and extremely unbearable. Thus people suffering from the effects of intense cold and extreme heat will ·37 beoome miserable. The rains becoming disagreeable will pour down as caustic, astringent, poisonous, or fiery showers, and people will suffer from catarrh, asthma, colic, leprosy, dropsy, fevers, head-aches, and numerous otber diseases. Lower animals inhabiting land, water, and air, will live very miserably. Fields, forests, gardens, creepers, trees, and grass will be destroyed. All the mountain-ranges except the Vaitādhya-giri and Rsabba-kūta, and all the valleys and pits will be levelled to the surface of the ground; and all the streams and rivers except the Ganges and the Indus will disappear. The beds of the Ganges and of Indus, will be immensely reduced, resembling the path produced by a moving chariot-wheel. Ground will resemble a sand-bank of heaps of ashes of live burning coal. At some places, the ground will be full of heaps of dust, and at other places it will be full of dense mire The height of human beings will be one hand (18 inches) and their bodies will have a filthy appearance. Males, as well as, females will talk harshly. They will be highly diseased, easily excited to anger, flat-nosed, shameless, and perfectly naked. The age-limit of niales will be twenty years, and that of females will be sixteen years. During that period, the female will give birth to a child at an age of six years. At an age of sixteen years, she will have many children and she will be a very old dame. They will live in burrows underneath the Vaitādhya mountain range. There are rows of nine burrows each on both the banks of the Ganges and the Indus. Altogether there are seventy-two such burrows. Lower animals will remain in their primitive stages. All the human beings and lower animals will be carnivorous, cruel, and impolite. The course of water in the Ganges and the Indus will be of a size produced by a moving chariot-wheel, and it will be full of fishes and crabs. People will take out fishes from the river and leare them on the ground to be baked by the heat of the Sun during the day, and they will maintain themselves at night on the fish and crabs thus obtained. Nothing bke milk, or curds, or juicy articles of food, or flowers or fruits or mangoes, cau be had. There will be no sitting or bedding materials. This state of things will continue for twenty- ·88 one thousand years of the fifth ara and for twenty-one thousand years of the sixth ara of the present avasarpiņi kāla. Similar, to the sixth ara and the fifth ara of the avasarpini kāla, are first and the second ara of the utsarpiņi kāla. At the end of the first ara named Duhşama-duhşamā, there will be five kinds of rains each lasting for seven days. By the first kind of rain named Puşkara, the earth will be thoroughly soaked in water. The second kind of rain named Ksſra-mègha will grow corn. The third kind, named Ghrita-megha will produce greasiness in objects. The fourth series of rain named Amritamėgha will grow up medicinal plants and trees. The fifth series of rain named Rasa-mègha will produce fertility in land. Iu this way, there will be five different kinds of tranquil cloudy rains each of seven days duration, lasting for 35 days. On seeing the surrounding country abounding in trees, creepers, plants, medicinal plants, and trees etc, the human beings residing in burrows will gladly come out from their dingy holes. The land of Bharata-varsa will bear flowers and fruits. People will leave off flesh-eating. With the progress of the ara, there will be a gradual increase in strength of bodily constitutions, agelimit, and charm of face. There will be an increase in the productin of corn, weath-resources etc. and an abundance of water in streams and rivers; cattle and human beings will be contented and healthy. At the end of the second ara pamed Dunsamā of the ut sarpiņi kāla, there will be following seven kula-karas (patriarchs) viz. 1. Vimala-vābana, 2. Sudāma, 3. Sangama, 4. Su-pārsva, 5. Datta, 6. Su-mukha and 7. Sammuci. Out of these, Vimala- -vāhana, through the medium of jāti-smarana jäāna (knowledge ubout previous lives ) will get several villages and towns cons tructed; he will have a collection of cows, horses, and elephants and he will teaoh people, various kinds of writings, mathematios, tades, ethics, et Then, with the production of milk, curds, corn ·and fire, the well-wishing king will teach them the art of cook, ing, under fire. After the lapse of the duḥsama ara of the utsarpiņi kāla, there will be sixty-three excellent personages viz. 24 Future Tirthankaras, 12 Cakravartins, 9 Vāsudėvas, 9 Prati-vāsudėvas, and 9 Bala-devas eto. These were some of the #fore-tellings given by Šramaņa Bhagavap Mahāvíra & short time before his Nirvāṇa in 527 B.O. Early History of Jainism "The year 527 B. C. the date of Mahavira's Nirvana is 8 land-mark in Indian history. We may say that an accurate kno wledge of Indian History begins with the date of Mahāvtra's Nirvana. Mahāvira was an elder contemporary of Gautama Buddha. He was also the contemporary and a relation of Śrènika Bimbisāra who was the king of Magadha with the capital at Rājagriha. People whose knowledge of Indion history is derived from old Sinclair's School History of India have got extremely erroneous notions about Jainism and its relationship to the other faiths in India. Sinclair, because of inadequate knowledge, gare curredoy to uptruths and errors such as " Jainism is an offshoot of Hindu ism and Buddhism and that Mahārfra was the founder of Jaini- " It is extremely unfortunate that even after acourate knorrledge is obtained by oriental scholars of the West and made available to the public, these erroneous views are prevalent among the educated Indians eren noir, Ve bare only to state that Mahārira was the last and the 24th of a series of Tirthankaras who were supposed * These are described in detail in Triếasthi Salākā Purusa Caritra (Sarga 10); in Dipāralıka Kalpa; in Luka Prakića; Upzdesa Prāsāda; Sangrabañi etc. From "Contribution of Jainism to Torld Cultura" Jaina antiguary Deo. 1945. by Prof Chakravarti. 80, ·reason why the to be the custodians of Jaina Doctrines. Oriental scholars have now definitely accepted that Mabāvira was not the founder, but he was only a reviser of a Faith that existed even before him. The 23rd Tirthankara, who lived (more than) a couple of centuries prior to Vardhamana Nabavira, is generally recognized not to be a historical personage Even the 22nd Tîrthankara Aristha Nèmi is considered to be a historical personage. This Aristha Nemi was a cousin of Śri Krisna of Mahābhārata fame. Though he was the heir to the kingdom of Harivamsa, he renounced the kingdom as a youth even before marriage, and adopted asceticism as Gautama Buddha and Mahāvira did ivira did long after him. His place of Nirvāņa at Mount Gırnār in Junāgad State, is still a place of pilgrimage for the Jains. Krisna's age, as also the age of Mahābhārata War, is supposed to be the beginning of Kalı Yuga. Therefore, Aristha Nemi who was a cousin of Sri Krisma must be in the beginning of Kali Yuga If Sri Krisņa is admited to be a historical personality, there is no same should not be said about Aristha Nemi. Further Aristha Nèmi is mentioned in some of the Rig-vèdic hymns as the important Rishis. Hence the Jaina tradition and the non- Jaina tradition seem to accept the historicity of Aristba Nemi. Hence, it would not be altogether an improbable thing to suppose that the A-biṁsā doctrine must have been prevalent even at the time of Aristha Nemi who is assigned to the beginning of Kalı Yuga. To go beyond that would be to cross the border of history and to enter into pre-historic period whose events cannot be clearly vouchsafed for, But we bave to go to the beginning of Jainism, according to the Jaina tradition, to the age of Lord Risabha. Lord Risabba is considered to be the first of the Tirthanbaras. He is placed almost in Krita Yuga according to Jaina tradition. He is supposed to be the last of the manus, and the first of the Jinas. We have a very interesting account of this period, १. नैन्द्रं तवर्द्धमानं स्वस्ति न इन्द्रो वृद्धश्रवा स्वस्ति नः पुल्पा विश्व- देवा स्वस्ति नस्ताक्ष्येऽरिष्टनेमि स्वस्ति नः (यजुर्वेदे वैश्वदेवश्ची) one of ·1. Naindran tad-Vardhamānam srasti na Indro vriddhasra rāb svastinah puruşā viśva-ddrāb srasti nastākasyoristha nòmim sFasti nab. Just prior to his appearance in the world, the people were living in a golden age where they had everything necessary for life prorided for them by Kalpa Vriksas. The earth itself was surrounded by a sort of lumiuous atmosphere shedding light over the surface of the earth and prerenting a riw of the hearenly bodies-Sun, Moon and Stars. About the time of Risabha all these things disappeared. Heavenly bodies were seen by the people giving rise to succession of night and day. Kalpa Vriksas (trees) disappeared, throwing the people into a consternation, not knowing hot to live. Under these circumstances, Risabha is said to have instructed the people to get on with different professions such as agriculture and trade, and taught them how to live at place. He also explained to them the significance of the appearance of the Sun, the Moon, and other heavenly bodies so that their novelty need not be a source of fear to the people. Because of this work of social organisation leading to the settled life of people occupied in different vocations, Lord Rişabha is very often described as a Creator of the World in the sense of Socio-economic foundation. After ruling over the land for several years he renounced the kingdom in favour of his son Bharata after whom the land is called Bharata-khanda (Bhārata-varsa) and went to perform Tapas After obtaining Sarvajña-hood.or Omniscience, he spent several years in preaching the Dharma to the people, and finally obtained Nirvāṇa on Mount Kailāsa which is a sacred place according to the Jainas. For this achierement Lord Rişabba is designated at Adi Jina, Adi Bhagavāna, Ādi Isvara, Yogisvara, Mabā yogi and such other names of adoration. For this cycle of time, therefore, Lord Risabha is considered to be the first to preach Ahimsā Dharma, and to lay the foundation of Jainism. We need not repeat the fact that this would take us to a far distant pre-historio period whose date cannot be acourately determined. 6 ·Here it would not be altogether inappropriate to mention the fact that the story of Lord Risabha, in almost identical words is described in *Bhagavata. Purana and *Visnu Purana. of the Hindus. There also, long long prior to the period of Avatā. ras, Vishru in order to satisfy the request of Nābhi Rājā, tas born as his son Risabha. In this Purānic account also, Lord Risabba after reigning over his kingdom for , sometimes, abdi. cates the throne in favour of his son Bharata, and retires into & forest to perform Yoga There also, he is mentioned to have preached the A-himsa Dharma. and Yoga practice. But, according to the Purāņio account, this new wisdom was not under- * Some of these srutis are --- १. ओम्-लोकश्रीप्रतिष्ठान चतुर्विशति तीर्थकरान् ऋषभादि वधमानां तान् सिद्धांतान् शरणं प्रपद्यामहे । ओम् पवित्रमग्निमुपस्पृशामने येषां जातं सुप्रजातं येषां धीरं सुधीरं येषां नग्ने सनग्नं ब्रह्मसुब्रह्मचारिणे उदिनेन मनसा अनुदितेन मनसा देवस्य महर्षयो महर्षि मिजहेति याजकस्य यजंतस्य च सा एपा रक्षा भवतु शांतिभवतु तुष्टिभंवतु वृद्धिर्भवतु स्वस्तिभवतु श्रद्धा भवतु निर्व्याज भवतु ( यज्ञेषु मूल मंत्र एष इति विधिकदल्यात् ) 1 Aum Loka Śri pratisthān catur-vimsati Tirthařkarāo Risabhādi Vardhamānāntān Siddhāntān saranam prapadyāmahd. Aum pavitramagnimupaspraśāmahè yèsām jātam suprajātam, yèsam nagnam su-nagnam brahma-su-brahmacarinam, uditena manasa an-uditdna manasa davasya maharsayo maharsibhi-r-jaheti yajakasya yajantasya ca tā esā raksā bhavatu śānti-r-bhavatu tustir-bhavatu vriddhi-r-bhavatu svasti-r-bhavatu Sraddhā bhavatu nir-vyajam bhavatu. 2 ऋपभं पवित्रं पुरुहूतमध्वरं यज्ञेषु यशपरम पवित्रं श्रुतधरं प्रति प्रधान ऋतुयजनपशुमिंद्रमावति स्वाहा ॥ 2. Rişabham pavitram puruhutamadhvaram pajõèsu yajña paramam pavitram śruta-dharam yajñam prati pradhanam ritu. yajana pašumindramāhréti svābāb. ३ प्रातारमिदं ऋपमं वंदति अतिचारमिदं तमरिष्टनेमि मवे भवे सुमयं सुपार्श्वमिन्द्रं हवे तु शक्रं अजितं जिनेद्रं तद्वर्द्धमान पुरुहूतमिदं स्वाहा ॥

·49
stood and appreciated by the people at large who mistook him
as a madman, bringing in unintelligible innovations, This lack of
appreciation given currency in the Purāṇic story may be expla-
ined as a result of unsynpathetic attitude of the non-Jaina
author of Purāņas. From these accounts, Jaina and non-Jaina it
would not be altogether improbable hypothesis to suggest that
3. Trātāramindram Risabham vadanti aticārmindram tam
ariştha Nemim bhave bhavè subhavam su-Pärsvamindram have
tu Sakram Ajitam Jinendram tad-Vardhamānam puru hūtamin-
dram svāhāh.
.
४. नैन्द्रं तद्वर्द्धमानं स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पुरुषा विश्व-
देवा. स्वस्ति नस्तायोरिष्ठनेमि स्वस्ति न ॥ (यजुर्वेदे वैश्वदेवऋचौ)
4. Naindram tad-Vardhamānam svasti na Indro vriddhaśravān
svasti nah purusš visva-deváh svasti nastāksyo ristha Nėmim
svasti nah.
५. दधातु दीर्घायुस्त्वायवलाय वर्चसे सुप्रजास्त्वाय 'रक्ष रक्षारिष्ठनेमि
स्वाहा।
(बृहदारण्यके)
5. Dadhātu dirghāyusvāyabalāya varcasé su-prajāstrāya
raksa raksa-ristha Nemi svahā.
( Brihad Aranyake)
६. ऋषभ एव भगवान्ब्रह्मा तेन भगवता ब्रह्मणा स्वयमेवाचीर्णानि
ब्रह्माणि तपसा च प्राप्त परं पदम् ॥
(आरण्यके)
6. Risabha dva bhagavān Brahmā tèna bhagavatā brahmaņā
svayamèvācirņāni brabmaņi tapasā ca prāpatah param padam
( Aranyake)
७. उपैति वीरं पुरुषमरुहंतमादित्यवर्ण तमसः पुरस्तात् ॥
7. Upaiti Viram puruṣawaruhantamāditya Farham tawasaḥ
purastāt.
८. नामिस्तु जनयेत्पुत्रं मरुदेव्यां महाधुतिं ।
ऋषभं क्षत्रियज्येष्ठं सर्वक्षनस्य पूर्वज ॥ १ ॥
ऋषभाद्भरतो जज्ञे वीरपुत्रशतानजः ।
भभिषिच्य भरतं राज्ये महामवज्यमाभितः ॥२॥

·41. long before the so-called period of Avataras, a sort of religious cult associated with Lord Risabha and based upon Abimsā Dhama must have been prevalent in India. Though Lord Risabha's activities were associated with Northern India it may be safely asserted that his cult was prevalent probably throughout India and beyond The ground for such a statement is the account of the rise of Vidyādharas according to Jaina traditions. When Lord Risabha abdicated his kingdom in favour of his son, he 8. Nabhistu janaydt putram Marudevyam mahadyutim, Risa.bham ksatriya jyastham sarva-ksatrasya pārvajani. 1 Rışabhād-Bharato jajid viraputra śatāgrajah, Abhisicya Bharatam rājyè mahā-pravrajyamāśritah. 2 ९. इह हि इक्ष्वाकुकुलवंशोद्भवेन नाभिसुतेन मरुदेव्यानंदनेन महादेवेन पमेण दशप्रकारो धर्मः स्वयमेवाचीर्णः केवलज्ञानलाभाच्च प्रवर्तितः ॥ ( ब्रह्मांडपुराणे) - 9. Iha hi Iksvāku kula vamśodbhavdna Nābhisutèna Marudevya nandanèna mahādèvèna Risabbèņa dasa-prakāro dharmah syayamèvācirnah Kèvala Jiāna lābbācca pravartitah. (Brahmānda Purana) १० युगे युगे महापुप्या दृश्यते द्वारिकापुरि । भवतीर्णो हरियंत्र प्रभाते शशिभूपणं ॥१॥ रेवताद्रौ जिनो नेमियुगादि विमलाचले । ऋपीणामाश्रमादेव मुक्तिमार्गस्य कारणम् ॥२॥ पद्मासनसमासीनः श्याममूर्तिर्दिगंवरे । नेमिनाथ शिवेत्याख्या नाम चक्रेऽस्य वामनः ॥३॥ ११. वामनावतारे हि वामनेन रैवते श्रीनेमिनाथाने बलियंधनसामार्थ तपस्तेपे ॥ ईशो गौरी प्रति- १२. फलिकाले महाघोरे सर्वकल्मपनाशनः । दर्शनात् स्पर्शनादेव कोटियाफम्मदः ॥१॥ - ·45 portioned out the country to his decendants before adopting Tapas. He forgot to assign any territories to Nami and Vinami-two junior members-of the tribe. These appealed to him very late ond through the intervention of one of the Devas, they were asked to settle down in the territory south of Vindhyā hills and found the kingdonis associated with the Vidyadharas. This trible उज्जयंतेगिरी रम्ये माधे कृष्णचतुर्दशी । तस्यां जागरणं कृत्वा संजातो निर्मलो हरिः ॥२॥ इत्यादि (प्रभास पुराणे) 10. Yugè Yugè mahā-puṇyā drśyatè Dvārıkā puri, Avatîrņo Hari-r-yatra prabhātè Śaśibhūsaņam (1) Rövatadrau Jino Nemi-r-yugādi Vimalācale, Risinamāśramāddva mukti-mārgasya kāraṇam (2) Padmāsana-samāsinah syana mūrti-r-digambarab, Neminotha śivetyākhyā nāma cakrd'sya Vāmanah (3) 11. Vāmanāyatārò hi Vāmanèna Raivatè Śri Nəminathāgrò Bali-bandhana sāmarthyartham tapastèpe. Iso Gaurim prati- 12. Kali-kālè mahāghord sarva kalmaşa nāšanāk, Darśanāt sparśanāddva koţi-yajia-phala-pradah (1) Ujjayanta girim ramya māghe krishna caturdasi, Tasyām jāgaraṇam kritvā sanjāto nirmalo Harih (2) ( Prabhāsa Purāne ) १३. कैलासे पर्वते रम्ये वृषमोऽयं जिनेश्वरः । चकार स्वावतारं यः सर्वज्ञः सर्वगः शिवः ॥१॥ 13. Kailāsè parvatė ramyè, Vrişabho'yam Jinèśvarah, Cakāra svāvatāram yah sarvajñah svargagah Sivah, (Śiva Purand) १४. अष्टषष्ठिषु तीर्थेषु यात्रायां यत्फलं भवेत् । आदिनाथस्य देवस्य स्मरणेनापि तद्भवेत् ॥१॥ (मागपुराणे) ·-- 46 of Vidyadharas must therefore be considered as an allied trible to the Iksbrāku group to which Lord Rışabha and Bharata belonged. These Vidyādhara kings who settled in South of India are supposed to be fore-fathers of the great Rāvana who ruled over Lankā, and Vâli and Sugriva who had their kingdom in 14 Astasasthisu tirthdşu yatrāyān yat phalam bhayet, Adináthasya devasya smáraņènāpi tad bhavdt. ( Naga Purand) १५. स्कंदपुराणे १८ सहस्रसंख्ये नगरपुराणे अतिप्रसिद्धनगरस्थापनादि- वक्तव्यताधिकारे भवावतार रहस्ये षट्सहस्रः श्री ऋषभ चरित्र समन्नमस्ति तत्र ॥ स्पृष्ठा शत्रुक्षयं तीर्थ नत्वा रैवतकाचलम् । स्नात्वा गजपदे कुंडे पुनर्जन्म न विद्यते ॥१॥ पंचाशदादौ किल मूलभूमेर्दशोर्द्धभूमेरपि विस्तरोऽस्य । उच्चत्वमष्टेव तु योजनानि मानं वंदतीह जिनेश्वरादैः ॥२॥ सर्वज्ञः सर्वदर्शा च सर्वदेवनमस्कृतः । छत्रत्रयामिसंयुक्तां पूज्यां मूर्तिमसौ वहन् ॥ ३॥ आदित्यप्रमुखा सर्वे वद्धांजलय इदृशे । ध्यायन्ति भावतो नित्यं यदांघ्रियुग नीरजं ॥४॥ परमात्मानमात्मनं लसत्केवलनिर्मलम् । निरंजनं निराकारं ऋषभ तु महाऋपिम् ॥ ५॥ (स्कंद पुराणे) 15. Skanda-Parand 18 sahasra sankhyd nagara purand ati prasiddha nagara sthāpānadi vaktavyatādhikātè bbavāvatāra-rahasyè Saç sahasraih Śri Risabha caritra samagramasti tatra. 1. Spriņķvā Šatrunjayam Tirtham natrā Raivatakācalam, Snatva Gajapade kunde puja-r-janma na vidyate. 2. Pancaśadadau kila mūlabhūmd-r-dasordha bhumèrapi vistaro'sya, Uccatvamastaiva tu yojanādł mānam Fandattha Jind. rarādren.

·Kishkhindha. Though Vâlmſki Rawayana described these as cannibalic Rākshasas and sub-human tribe of monkeys, the Jaina tradition is entirely different and describes them as highly cultured human tribes of Vidyadharas, consisting of two branches of which one is associated with Vāli and Sugriva of Kishkindhā. Jaida writers make it quite clear that the latter called Vánaras by Vālmiki is called so by a wistake due to a confusion. They had a Kapi-dhvaja, a monkey was inscribed on their banner for which they were called Vānara-dhrajas, in short Vānaras. The 3. Sarvajšah sarvadarsi ca sarva-deve namaskritah, Chatra trayābhisamyuktām pujyām mūrtimasau vahan. 4. Adityapramukhāh garrd baddhānjalaya drićam, Dhyāyanti bhāvato nityam yadārghri yuga nirajam. 5. Parātmānamátnam lasat Kevala-nirmalam, Niranjanam nirākāram Risabham tu mahā risim. (Skanda Purāņa) The Mahābhārata, also, refers to the Jaina doctrine at several places. Comparatively speaking the referencess to Buddhism are much rarer. The reason of this is obvious Jainism had been prevalent from much remoter times than Buddhism which therefore naturally was less often mentioned in the Mahābhārata. In addition to this, some Mathurā Inscriptions bear testi. mony to the fact that, even then, Risabha-deva was looked upon as the 23rd predecessor of Lord Mahāvira in the line of Tirthankaras. These inscriptions were made about 600 years after the Nirvāna of Lord Mahāvira, Had Lord Mahāvira been the founder of Jainism we should bave expected that the Jains of Mathurā would have dedicated their inscriptions to Mahavira and not to Rişabha-deva The underlying idea is that Jainism prevailed in India from the time of Risabla-dera, at least i e. long before Lord Mahāvīra. According to Bhagavat Purāņa the origin of Jainism is attributed to Risabha-deva who flourished just in the beginning of the present period of Manu i. e. Wany crores of years ago. 0 ·point to be noted here is that the Jaina tradition that is found in all the Jaina works of Sanskrit and Tamil, makes it clear that these Vidyadharas vere followers of A-bimsā Dharma because of their association with Lord Risabha As followers of Ahiṁsā Dbàrma, they were certainly worshippers of Jina and were deadly opposed to animal sacrifice which was prevalent about that time. There is an interesting Chapter in Padma Purana-the Jaina Rāmāyana-with the heading "Maruta yajõa Dhvansa Parva" the chapter dealing with the destruction of Yāga or animal sacrifice proposed to be performed under the patronage of Maruta. Rāvana who was ruling in Laikā and who prevented any of animal sacrifice throughout his kingdom, comes to know of the elaborate preparation made by Maruta for conducting Yāga according to Brahmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made therein, drove away the congregations from the place of Yāga-śālā, and issued strict orders to his officers not to permit any kind of sacrifice within his jurisdiction This story clearly indicates the fact that these Vidyādhara kings who were in the South were of the Risabba cult and hence were strictly opposed to Vedic sacrifice in the form of Yajia. This obviously explains why there was so much opposition between the so-called Raksasas of the South and Aryan invaders of the North and why the Aryan Rishis had to obtain armed help for the coonuct of their Vedic sacrifices as a proteo tion against the interference by the Rākshasas? Taking an impartial view of these Jaina traditions it would not be altogether wrong to suggest that throughout India there was prevalent the Risabha cult of A-hiṁsā, not only in the North India but also in the South. That the Risabha cult had been prevalent in This clearly shows that so early as 5000-7000 B.C. which is generally considered to be the latest time of the Vedic period, the Tirthaikaras were worshipped in India. This ought to convince anyone that Jainism dates from very remote antiquity and that it bas prevailed in at least side by side with Hinduism long before Gautama Buddha was born.

·A8 North India long before the Aryan invasion is supported by the archeclogical research at Mohen-jo-daro and Harappå. The objects found there clearly point out the existence of culture and cirilisation introduced by Lord Rışabba-the Mahā Yogi. The abundance of the symbols of the Bull and the figures of Yogi, is a clear evidence of that nature of culture prevalent in that regiou. This may represent an indigenous culture or the culture of an earlier tribe of foreigners who came to India. The question may be left open. Confining ourselves to South India, we may assert without contradiction that the Rişabha cult must have been prevalent here long before the origin of Purānic Hinduism which supplanted Jainism in the South. Probably the Saivite cult of the later Purānic age is a corrupt modification of the Risabha cult of the earlier age. According to Jaina tradition, the symbol or Lancha na for Lord Risabha is the Bull which according to Jaina Ico nography is found inscribed even now in the "pitha", on which the Idol of Rişabha is put up. Risabha Lanchana-mark of the Bull-carved in the pedestal on which Rişabha's idol is situated may easily be mistaken for Risabha-vāhana and the God above may be mistaken easily as Risabha, Rudra or Śiva Curiously, the term Śiva' is one of the names of Lord Risabba, and we have already mentioned that Mount Kailāsa was the place of Nirvana of Lord Rişabba. When we take these facts-into, consideration, it is obviously quite easy to change Risabha cult of of A-himsā to the Saivite cult of Rudra Śiva of the later day. But it is a deplorable thing that this change introduced an tremely regrettable form of religion. In place of Lord Risabhathe earlier Siva-sho was Sarva-Jiva Dayā-para, we have a Kapāli Siva with a skull bone in his band which is said to be drippling with blood. At one stroke the A-hisā Risabha cult is converted into a cult of Himsā giving sanction to Vedic sacrifice involving slaughter of animals. This introduction of Kapālic cult in the South, is associated with the Hindu Rerivalistic period of Thevara hyunns, when & terrible religious animosity ex- 7 ·30 sprang up between the Hindu-Berivalist and the older representatives of South Indian Culture-the Sramaņas. Any impartial reading of the Thevara hymns will bring out the fact that the Hindu opposition ras mainly due to the condemnation by Jainas of the Vedic sacrifice involving slaughter of animals. The above account of prevalence of Jainism in the whole of India, would naturally imply the rejection of the theory that Jainism was introduced in the South, about the time of Chandragupta Maurya who with his Guru, Bhadra-bāhu-Svāmī the head of the Jaina Sangha-migrated to the South, to escape from borrors of a terrible famine in Northern India about 3 centuries prior to the Christian era. This short account will give an idea of the antiquity of the Jaina Faith in India. We may also mention another fact which is borne out by Vedic literature. The people who were dwelling in the countries of the Ganges-valley such as Kāsi, Kosala, Vidèba, and Magadha, though of Aryan origin, bad fundamental differences in their Faith and social values, from the Kuru-pāncāla Aryans. They Frere condemned by the more orthodox western Aryans, because they trere deadly opposed to animal sacrifice and were preaching the philosophy of the Atman as more important aspect of Dharma, than the Dharma associated with the Yajia The group of philosophical literature under the name Upanisads" has spring from the Ksatriya heroes of the Gadgetic Valley to whom also belong the founder of Buddhien-Gautama Budiha-and also the last of Tyrthařkaras-Mahāvira Varthamāna Oriental scholars are generally of opinion that the Ārgans who settled down in Indus Valley, came later into India and pushed earlier Aryans sho were living there, towards the East. The theory of two different traves of invasions of Aryans not only implies tiro polilical groups but also two different cultural groups. of Aryans according to our theory, were the followers of A-hirogā doctrines associated with Jainism, which probably Fis respossible for the springing up of Upani- The former group ·RET [22 51 en $ads,-a new ātman cult accepted by the Aryans of the Gangetic Valley and which pushed to the back-ground as inferior and unimportant the cult of Vedic sacrifice. Risabha-deva, according to the traditional account, belongs to this group of Aryans. The tribe of Iksvāku is referred to in Big-vedio literature as ancient tribe. Therefore, by the time the Aryans of the Indus Valley composed their hymns, these Iksvākus of which tribe Lord Risabha was the greatest hero, was considered an ancient clan and almost forgotten. All these facts go to support our theory that even before the advent of the Aryans and the Vedic hymns, there was an Aryan group in India from the Himālayas in the North to the island of Ceylon in the South, and who were characterised by an entirely different culture and civilisation mainly opposed to the other Aryan cult of Vedic sacrifice. In a later period of Medieval India, the later Aryan cult characterised by Vòdic sacrifice had a predominent influence and eclipsed completely the earlier Aryan cult associated with Lord Risabha and characterised by the doctrine of A-himsa. This domination of Vedic culture may be seen even in present day India as the main characteristic of Hindu Faith. Though the later revivalist cult of Hinduism successfully crushed out of India, the Buddhism and completely sub-ordinated Jainism, both being based upon A-hiṁsā doctrine, the revivalist Hindu cult of South- India still retains important marks associated with the provious A-hiṁsā cult. The very word Saiyam" in Tamil parlanoe means striot vegetarianism. The temple worship in the form of the worshipping the god with the flower instead of by sacrificing animals is also a characteristic of the earlier A-himsā form of religion; Saivism though modified and degraded by the influence of Kāpālikas still retains essential charaoteristics of the earlier Risabha oult which was the foundation of South Indian Religion. Not only the Kāpālika faith had its influence on the older A-himsā cult but also the saktais; left its indelible mark on the earlier faith, Lord Rişabha who was Yogiśvara was given a wife ·52 and made a householder. Śakti-the wife of Rudra Śiva with a garland of skull bones, is consistent with ſira the Kāpālıka. The The old lord who was Sarva-Jira-dayā” para compassionate towards all Living Beings )-the symbol of harmony of Love and Peace was made at one stroke Rudra, the terrible destroyer of tte Universe. This may be enough for the historical survey of Jainism in South India, Jainism is Highly Democratic The introduction of the Purāṇic Hindu cult of the revivalists not only brought in such a deplorable change in the religious ideal but also brought in an equally deplorable change in the social, organisation. According to Jainism, there was no Varņāśrama Dharna as is associated with Purāņic Hinduism. Lord Risabhà when he organised the society on functional basis of trade, agriculture, and defense, did not introduce the seat of Brahmins Bharata, Lord Risabha's son and successor to the kingdom, felt the necessity of creating a des group of people to look after religious worship and propagation of higher Dharma. How he created the Brāhmin group is an interesting study. He devised a method of selecting the best men in the society who would pay unsterring loyalty to A-himsa Dharma, and these sere called Brābmins not by birth but because of qualification, and they were , ordained to be the custodians of religious ceremonies and the propagation of relgious Dharma. Thus the differentiation in social organisation according to Jainism is entirely due to qualification and not to birth. Even a low born Candāla if he had necessary qualification, bad the chance of being considered the highest in society. That such was the organisation of society in the South, is borne out by Tamil literature. Ancient Tāmil literature has two distinct words-one to designate the Brāhmin by birth, and the other to designate the Brāhmin by qualification. The former is always referred to as Parpan and the latter because of his loyalty to A-himsā Faith, is called Andanar. The definition in Kural of an Andadar as one who is of the A-biór ka-Faith; and who is characterised by his love and sympathy to ·53 all living creatures, is an evidence in support of this view. The social organisation based upon culture and qualification has, at one stroke, been converted to the Varņāśrama Dharwa claiming superiority merely on the ground of birth, Thus, South India not only lost its noble religion of A-himsā, but also lost its democratic organisation of society, and instead voluntarily submited to a form of social slavery from which it has not been able to liberate itself in spite of strenuous efforts made by it in recent years, The revivalists introduced a form of social serfdom in place of the noble social democracy of the earlier days. In this connection, it will not be out of place to mention that the Tāmil term " Aram " which is considered to be a translation of the sanskrit term Dharma has nothing to do with Vurņāśrama, ulich is thu only meaning of the term Dharma in Hindu Dharmu śāstra .2: Most of the religions of the world honerer, have only lo gmas and myths to offer in place of the scientific thought which alone can satisfy the demands of reason, and from which alone can for the desired good under all circumstances, Jurism differfrom all other so-called religions in so far as it is a perfectly nccurate, definite, and exact science free from misty w my stic ritual, umholy superstition, and fear-cngendering derntion. It loud not ask its derotees to accept its tcaching on the authority of anything other thuu Reason, and invites all to unler-entri els nnture of the subject lue furre pinning their faith on it, ·54 on which alonc its cnjosmont depends. No one who has analysed his fcclings can possibly find anything in common between the idcal of happiness which he eccks and the scnsusl gratification described above. What one rcally wants is the happiness which the gods enjoy-undying, un-nbating, soul-enrapturing happinessnot the temporary gratification of lust but the exhilarating rhy. thm of cestncy, dlelight or Blisy whatever it might be calleil. This ecstatic delight which is neither crancscent por the source of sorrow and pnin, like the gratification of sensual lust, is renly the nature of the Soul, though through ignorance it is unaware of the fact. The proof of this is to be found in the fact that the pleasure one oxperiences ou the successful performance of some task, comes from within and is independent of the senses. Analysis rercals the fact that the essence of this kind of happiness lies in the notion of freedom, so that whenever the soul is freed froni some irksome duty-obligation or restraint-and kinds of activities except the unrestrained “ pulsation" of freedom, are only the different forms of " bondage its natural de-light (from de, intense, and light, lightness ) hence, freedom at once manifests itself ·Prof: HERMANN JACOBI. 1884. *The origin and development of the Jaina seot is a subject on which some scholars still think it safe to speak with a sceptical caution though this seems little warranted by the present state of the whole questiou; for, a large and ancient literature has been made accessible and furnishes ample materials for the early history of the sect to all who are willing to collect them. Nor is the nature of those materials such as to make us distrust them, We know that the Sacred Books of the Jainas are old, avo. wedly older than the Sanskrit literature which we are accustomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the Northern Buddhists. As the latter works have been successfully used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Jainas as an authenric source of their history. If they were full of contradictory statements or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the cbaracter of the Jaina literature differs little in this respect also from the Buddhistical at least from that of the Northern Buddhists. How is it, then, that so many writers are inclined to accord a different age and origin to the Jaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real, or apparent which European scholars have discovered between Jainism and Buddhism. Two sects, which bave so much in common, could not, it was thought, have been independent from each other, but one sect must needs have grown out of or branched off from the other. This a priori opinion has prejudiced the discernment * From Introduction to Jaida Sutras. Vol. XXI. Acāranga Sūtra & Kalpa Sūtra-Sacred Books of the East Vol. XXII Oxford. 1884.

·36 enof many critios and still does so. In the following pages I shall try to destroy this prejudice and to vindicate tbat authority and credit of the sacred books of the Jainas to which they are titled Wę begin our discussion with an inquiry about Mahāyira the founder or at least the Last Prophet of the Jaina Church. It will be seen that enough is known of him to invalidate the sus picion that he is a sort of mystical person invented or set up by a younger sect some centuries after the pretended age of their assunied founder. 2. Prof: WEBER, Though most scholars do not go the length of denying that Mahāvīra and Buddha were different persons, yet some will not admit that this decides the question at issue. Professor Weber in his learned treatise on the Literature of the Jainas" says that he still regards "the Jainas merely as one of the oldest sects of Buddhism, ' According to my opinion' he writes this is not precluded by the tradition about the origin of its founder baring partly made use of another person than Buddha Säkyamuni; nay even of one whose name is frequently mentioned in Buddhist legends as one of Buddha's contemporary opponents This rather suggests to me that the Jainas intentionally disowned Buddha, being driven to this extremity by the animosity of the sect The number and importance of coincidences in the tradition of either sect regarding their founders is on the whole over-whelming." Professor Weber's last argument the very one on which lie seems to base his theory, has, according to my opinion, been fully refuted by our preceding inquiry. This theory, in itself, would require the strongest proof before we could admit it as even probable. Generally, beterodox seots claim to be the most authentic and correct interpreters of the words and tenets of their founders. If a sect begins to recognise another authority than that of the original founder of the main church, it either adopts another faith already in existence or starts a * Indische Studien XVI 210, one. In the ·57 first onge, the previous existence of the Jaina Faith in some form or other has to be admitted; in the second, we must suppose that the malcontent Buddhists searched in their scriptures for an opponent of Buddha, on whom they might foist their heretical theories-a course in which they were not followed by any other of the many sects of Buddhism. Now, granted for argu. ment's sake, that they really did what they are charged with, they must have proceeded with the utmost dexterity, making use of and slightly altering all occasional hints about the Niganthas and Nātputta which they were able to hunt up in their ancient scriptures, inventing new facts and fabricating doouments of their own, which, to all, not in the secret, would seem just as trust-worthy as those of their opponents. Indeed, the Buddhistical and Jaina traditions about Mahāvira, the circumstances 'in, aod the people with whom he lived, so very well tally with, complete, and correct each other, that the most natural and plausible way to account for this fact, which our preceding inquiry has established, seems to be that both traditions are in the main, independent of each other, and record what, at the time of their attaining a fixed forni, was regarded as historical truth. 3. Prof: LASSEN. We shall now consider the resemblance between Buddhism and Jainism which has struck so many writers on this topic and greatly influenced their opinion regarding their mutual relation. Professor Lassen adduces four points of coincidence which, acoording to his opinion, prove that the Jainas have branched off from the Buddhas. We shall discuss them one after the other. Both sects give the same titles or epithets to their prophets : Jina, Arhat, Mahāvira, Sarvajña, Sugata, Tathāgata, Siddha, Buddha, Sambuddha, Parinivrita, Mukta etc. All these words occur more or less frequently in the writings of both sects, but there is this difference, that with the exception of Jina, and perhaps Śramaņa, the preference is given to some set of titles 8 ·58 by one seot, and to another set by the rival sect e.g. Buddha, Tathagata, Sugata, and Sambuddba are common titles of ſākya Muni, and are only occasionally used as epithets of Mahāvíra. The case is exactly reverse with regard to Vira and Mahāvira, the usual titles of Vardbamāna. More marked still is the difference with regard to Tirtha-kara-meaning prophet with the Jainas-but founder of an heretical sect with the Bauddhas. What then may be safely inferred from the peculiar choice which either sect made from these epithets and titles ? That the Jainas borrowed them from the older Buddhists ? I think rot For, if these words had once been fixed as titles or gained some special meaning beyond the one warranted by etymology, they could bave been adopted or rejected But it was not was not possible that & word which had acquired some special meaning should have been adopted but used in the original sense by those who borrowed it from the Buddhists. The most natural construction we can put on the facts is, that there was and 18, at all times, a number of honorific adjectives and substantives applicable to persons of exalted virtue. These words were used as epithets in their original meaning by all sects; but some were selected as titles for their prophets-a choice in which they were directed either by the fitness of the word itself or by the fact that such or such a word was already appropriated by heterodox Beots as a title for their highest authority Thus, the etymolo gical meaning of Tirtha-kara is founder of a religion,-prophet and accordingly this title was adopted by the Jainas and other sects, whereas the Buddhists did not adopt it in this sense but in that of an heterodox or heretical teacher, showing thereby their enmity towards those who used Tîrtha-kara as an honorific title. Again, Buddha is commonly used in about the same sense as Mukta-that is a liberated soul-and in this meaning it is still employed in Jaina writings, whilst with the Buddhists, the word has become a title of their prophet The only conclusion which might be forced from these facts, is that the Buddhists at the time when they formed their terminology were opponents of the Jainas, but not vice versa.

·59 Lassen, as a second argument in favour of the priority of Buddhism adduces the fact that both sects worsbip mortal mentheir prophets-like gods and erect statues of them in their temples. As Buddhism and Jainism excepted none of the many sects, the founders of which pretended, like Buddha or Mahāvira, to Omniscience and Absolute Perfection, have continued long enough to come within the reach of our knowledge-and all or many of them may, for aught we know, have given the same divine honours to their saints as the Buddhists and Jainas did to their own prophets-it cannot be alleged that the practice of the Buddhists rather than of any other sect was imitated by the Jainas or vice verse. On the contrary, there is nothing in the notion of Buddha that could have favoured the erecting of statues and temples for his followers to worship them, but rather, much that is inconsistent with this kind of adorativn; while the Jainas commit no inconsistency in worshipping Mahāvira in his apotheosis. But I believe that, this worship had nothing to do with original Buddhism or Jainism, that it did not originate with the monks but with lay community when the people in general felt the want of a higher cult than that of their rude deities and demons, and when the religious development of India found in the Bhakti the supreme means of Salvation. Therefore, instead of seeing in Buddhism the originals and in the Jainas the imitators, with regard to the erection of temples and worship of statues, we assume that both sects were, independently from each other, brought to adopt this practice by the perpetual and irresistible influence of the religious development of the people in India. The thud point of resemblance between both sects, the stress which is laid on the A-himsā or not killing of living beings, will be treated more fully in the sequel. For this reason, I quickly pass over to Professor Lussen's fourth argument viz that the Buddhists and Jainas measure the history of the world by those enormous periods of time thich berilder and awe even the most imaginative fanog. It is true ·60 that regarding this, the Jainas out-do.the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brāhmans. The main features of the chronolo gical system of the Jainas equally differ from those of the Buddhists as from those of the Brāhmans. For, it is impossible to derive the Utsarpiņi and Apasarpiņi eras with their six Aras from the Buddhistic four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the Universe, nor frım the Yugas and Kalpas of the Brāhmans, I am of opinion that the Buddhisto bave improved on the Brāhmanic system of the Yugas, while the Jainas invented their Utsarpım and Avasarpiņi eras after the model of the day and night of Brahmā. .4 After having made a careful inquiry about the resemblances of Jainism Buddhism and Brāhmanism, relating to the argments of Dr. Colebrooke, Prof. Bübler, Professor Weber, Professor Lassen, and Mr. Barth* with regard to the nature of intrinsic principles, the Vows, Rules of Conduct for Ascetics and lay-men, Dvadasaņgî, Composition of Sacred Books, Redaction of Canons and a number of other minor subjects the learned Professor Dr. Hermann Jacobi concludes .-"Our discussion which we here close, bas, I hope proved that the development of the Jaina church bas not been at any time, violently interrupted by some very extraordinary events; that we can follow this development from its tru beginning through its kifferent stages and that Jainism is as much independent from other sects especially from Buddhism, as can be copected from any sect We must leave to future researcbes to fork out the details, but I hope to harc remored the doubts entertained by some scholars, about the independence of the Jaina religion and the value of its sacred books as trustworthy documents for the elucidation of its carly history. June 1884.- Münster, Westphalia. * Rerue del' Historie des Religions. Vol. III PP 90 ·ls Jainism a Branch of Buddhism ? * 1906 one For too long a time, Jainism used to be considered as of the branches-perhaps the most ancient-of Buddhism-and as a result it was repronched for want of originality. This opinion bad been waintained by scholars of the very highest eminence amongst others Lassen and Weber. It must be admitted that the argunients of Lassen and others appear to-day puerile, and Dr. Herman Jacobi has done them full justice. LASSEN. 1. "Jains, like the Buddhists", Lassen urged first of all, "give to to, their prophets, the same title and the same honorific epithets e. g. Sıddha, Buddha, Jina, Arhat, Tathāgata, Sarrajña, Sugata etc." But these names are peculiar neither to Jainism nor to Buddhism. They are a part of the general terminology of India to describe à being who has achieved the Final Emancipation. Besides, in this series of synonymous terms, the Jains, like the Buddhists, have made a sort of choice and the choice is not identical The Buddha, besides this adjective which has become almost his personal attribute is called in addition Tathāgata or Sugata. On the contrary, the twentyfourth prophet of Jainism, Vardhamāna has received in general the name of Mahāvīra or of Vira. Like the other prophets-his predecessors-be is also a Tirthankara and this latter designation, honorific with the Jains is described among the Buddhists-the founder of a heretical sectan opposition which shows distinctly how much the two religions, even in their terminology, are far from similar. 2. “The Jains and the Buddhists, worship their prophets in the same way as gods, erect their idols and make & oult of them, * From an Essay on Jaina Biblography by M, Guerinot of Paris. (1906) $ ·62 This cult is a result of the historical development of the two religions. At first, the followers of the former as well as the latter religion contented themselves with a homage to Buddha, to Mahāvíra, and to several of their predecessors. Later on, the laity began to preponderate over the Donks accustomed to Brāhmanical gods, as well as, to the feasts and ceremonies observed in their honour, and when these changed their religion to Jainism, they did not abandon the usages to which they were habituated, and thus was introduced in Jainism and Buddhism, that species of idolatry which we observe to-day. 3. “The Jaina Ethics is rendered similar to the Buddhist system by the famous doctrine of "A-himsā” which emphasises the respect to be observed for every living being. On this point, the Jains have shown themselves more rigorous than the Buddhists. And more-over, bot hthe former, as well as, the latter have formed the moral precept from the Brāhmanical religion." 4. Lastly-the computation of Time, among the Jains as well as among the Buddhists, is by enormous periods. "Is not this, says Lassen, a positive proof that the former have copied the latter? Here again both have followed the example furnished by the Brāhmanas. And, as regards the details, the two doctrines are entirely different. We know that the Jains divide Time in two (recurring) cycles of Utsarapiņi and the Avasarpiņi. This is quite different from the four great Kalpas-or ages of this Universe and the eight smaller Kalpas of the Buddhists. WEBER Weber, on his side, accords priority to Buddhism over Jainism, basing his conclusions on the numerical resemblances which * The only comment & Jaing scholar can make in this cona. sation is that, Analogy is not Identity, ·68 he declared he had observed between the two religious. Are these analogies really so numerous ? They are principally either in reference to the times of Mahāvira and of Buddha, or with regard to the doctrines. As regards the first of these, the list of similarities is easy to make out (a) Mahāvira, like Buddha was of the ksatriya caste. (b) Both of them wbandoned the honorifio stage to which they were entitled by birth in order to lead the severe life of the ascetic. But how many from amongst their contemporaries became mendicant Monks ? And also, we know that most of these monastic orders appealed strongly to the ksatriyas by a reaction against the exclusiveness of the Brahmanas. On the other hand, the differences between the life of Mahāvira and that of Buddha are much more numerous. Here are a few of the most important ones :- Mhāvira Buddha 1 Born at Vaiśāli in 599 B.C. Born at Kapilvastu about 557 B. C. 2 His parents lived to a good His mother died soon after givage. ing him birth 3 Assumes ascetic life with the Makes himself a Monk against consent of relatives. the wishes of his father. 4 His preparation in the asce. Obtains illumination at the end tic life lasts for twelve years. of five years only. 5 Dies at Pāvā in 527 B C. Dies at Kusinagara about 488 B C. Thus it seems scarcely possible to relegate Mahāvira to the domain of myths, if you consider the Buddha to be a historical personage. They both, no doubt, existed and their careers differed as much as it was possible for two contemporaries of the ·same origin, living under similar conditions, and pursuing an analogous aim. II As regards doctrinal differences, they are not less characteristic. They are to be found in the fundamental doginas and bring out in distinct relief, the originality of Jainism as compared to Buddhism Of course on either side, the question is as to religious atheists who have banished from their systems all idea of & Personal Creative God A Jain gives his faith to the Jainas and tbe Buddhist to the Buddbas. The Jinas and the Buddhas resemble each other and appear at determined periods. This means that both the former and the latter re-call the ancient Hindu conception of the Avatāras But while the Buddhists recognize 25 Buddhas, the Jains recognize only 24 Jinas What does this mean if not that the Buddhists must have come little later than the Jains-and that they have enriched their system as compared with their rivals. And even if we admit, from the point of view of mythology, the most complete analogy between the two religions, the will be obliged to differentiate them from the philosophical and doctrinal points. The Buddhist theory, for instance has nothing to correspond to the Jaina conception of Knowledge and the fire degrees there-of, Besides, we know how different is the system of metaphysics based on the doctrine of "may be " the Syādvā das as opposed to the negative doctrine of the Sunya-rāda. Lastly if the universe is uncreated and eternal both for the Buddhists and for the Jains, its conception as formulated by the former is totally different from that described by the latter. Flere we shall consider how the Jains while rebelling against the Brāhmaṇa exclusiveness, have still retained the secularising notion of the Hindus. We have noticed already that, it was for India, an ancient principle-universal and supreme as regards the ātman or soul and the Brāhmaṇa. Every Indian System of Philosophy is per- + ·65 Taded by it. Jainism also agreeing writh them on this point admits the Atman-the Soul. Buddhism on the other hands oriticises and rejects it. 1 The substance of the world for the Jains is the Jiva or the Living Being or the Soul. This is Atnan described by another term and thereby we get the closest similarities between the Jaina system and the Vedānta or the Sānkhya system. For these systems, however, the Ātman is co-extensive, with the universe; while for the Jains, the Jiva is limited, and the Soul is in every being, in every object; it penetrates and animates the lowest particle of dull matter. In another instance also, Jainism displays an affinity. with the other orthodox religions. In the later system, as well as, in the earlier ones the notion of Quality disappears in some measure absorbed by the notion of substance. According to the Jains, not only the Jiva and the Matter are substances but also Time and Space as well as Dharma and A-dharma. Invain will you search elsewhere than in Jainism for the theory which thus considers as substances Dharma (or Righteousness ?) and its opposite* * These two substances-Dharma and A-dharma-are all throughout by the Western scholars of eminence like Dr. Jacobi and others, and by the Indian scholars like Prof. Manilāl. Nabhoobhāi, interpreted incorreotly as here and hence they betray. their ignorance, Dharma, though in a popular sense means, merit, and A-dharma, demerit-they are here taken as substances. “Dharma is a material force in the universe by which alone, the act of niorement is possible. From the swiftest movement of electricity to the slowest movement imaginable, it is through “Dharma” that it is possible. Nothing in nature has in itselt the power of movement, which only comes through the aid of Dharma-being one of the elements of Nature. 9 17 ·66 The doctrine in which Buddhism and Jainism resemble each other, to the point of confusion is that of Karma and the Metempshychies (or the changes of existences ?) This analogy hofever, will not pernit us to draw any conclusion in favour of or against the one or the other. On this point, both had a common model-Brābmaņism They could not afford to refuse it without risking too great an alienation from the Hindu Thought-To act, to suffer, to die, to be re-born and to reach to the Final Emancipation-this was as we know, the usual mode of philosophical speculation at the time aro However, to be freed from the Karman, the means various; and here too Jainism and Buddhism though quite agreed as to the goal to attain, follow different ways to arrive there. The moral precepts inculcated by the Buddhists, are ten, the last six of which are of a secondary nature and concern points of detail. The first four, on the other hand, form the essence of Buddhist Ethics. Not to kill, not to lie, not to steal, and to remain chaste. These were imposed upon the Brāhmaṇa ancho rites and it is from these last that the Jaina and Buddhist Munka have borrowed them. But for the Jains there is a fifth precept riz To renounce everthing. This last is pot found in the Buddhist Ethics and it gires the Jaiba system that character of severity A-dharma is a fine Matter or Non-soul, which is a force opposite to Dharma; i e. a force through which everything in the universe stops Had this element been absent from naturc, all things would bave been in perpetual motion. Thus thosa substances may be readily describer, but it is rery difficult to translate them into proper words on account of there being no proper terminology. However they may be, though roughly and insufficiently translated by words like "Substratum of motion and “substratum of rest" respectively. It may be noted, to the credit of Dr Jacobi that he has nor secn his this mistake as appears from the corresponrience and lectures during his recent stay in India-August Septeuiler 1914, ·67 which tre bave already noticed. It is, in fact, the principle of that asceticism which the Jains practise and which they push very often to the extreme limit-the suicide by Inanition. The Buddhists are more indulgent to themselves. Without falling into that laxity, with which their rivals sometimes reproach them, they keep themselves from the opposite extremity and exert themselves to observe the reasonable mean in conformity with human nature. For them, as for Aristotle, virtue consists in the just mean. There is one last point to which we should draw attention. It is about the definition of “ Nirvāņa” As regards Buddhism it is generally admitted with Oldenberg tbat "the orthodox doctrine of the ancient community expressly demanded from its followers, the complete renunciation of the attempt to know the existence or the non-existence of the Being perfectly emancipated." The Jains are, in truth, less resei ved and less discreet. It was the apostle Sudharnan ? (rather Indrabhūti Gautama) who according to the Uttaradhyayana Sūtra, made to Kèsin-a disciple of Pārsva, this beautiful reply : The Nirvāṇa is the surest happiest, peacefullest place which the Great Sages attain to." Buddhism and Jainism may, then, resemble. Their analogies are explained by the circumstances and conditious in which they have become rooted. But they differed on too many points-and these are the most important-to allow any one to consider the latter as derived from the former, Jainism has that much only in common to Buddhism which they both ove to Brāhmanism, and except these, it has a right to claim for itself independence and originality." From an Essay on Jaina Bibliography by M. Guerinot of Paris, Paris 1906.

·The Metaphysics and Ethics of the Jainas, 1908 By Dr. Hermann Jacobi, All who approach Jaina philosophy will be under the impression that it is a mass of philosophical tenets not upheld by one central idea and they will wonder what could have given currency to what appears to us an unsystematical system I myself have held and given expression to this opinion but I have now learned to look at Jaina philosophy in a different light, It has, I think, a metaphysical basis of its own which secured it a distinct position apart from the rival systems both of the Brāhmaṇas and of the Buddhists. This is the subject on which I would engage your attention for a short space of time. 3 - Jainism, at least in its final form which was given it by its last prophet-the twenty-fourth, Tirthankara Mahāvira took its rise, as is well known in that part of Eastern India where in an earlier period, according to the Upanisads, Yajnavalkya had taught the doctrine of Brahman and Atman, as the perma. nent and absolute Being and where the Mahāvíra's contemporary and rival-Gotama the Buddha-Fas preaching his Law, which insisted on the transitoriness of all things. Jainism, therefore, had to take a definite position with reference to each of these mutually exclusive doctrines, and these, it will be necessary to define more explicitly. The one great truth which the authors of the Upanisads thought to bare discovered and which they are never weary of exalting is that, underlying and upholding from within all things, physical as well as psychical, there is one absolute permanent Being, without change and with none other like it The relation between this absolute Being and existent matter has not clearly been made out by the authors of the Upanisads, but all unprejudiced readers will agree that ttey looked on the phenomenal ·69 world as real. On this point, the different schools of Vedāntists arrived at different conclusions, which, however need not detain us hero. In opposition to this Brāhmapical doctrine of absolute and permanent Being, Buddha taught that all things are transitory; , indeed his dying words were that all things that are produced must perish. The principal heresy, according to the Buddhists is the Atmarāda i, e. the belief that permanent being is at the bottom of all things; they are, as we should say, but phenomena or as Buddha expressed it, dharmas; there is no dharmin, no permanent substance of which the dbardias could be said to be attributes. Thus the Brāhmans and Buddhists entertained opposite opinions ou the problem of Being because they approached it from two different points of view. The Brābmanas exclusively followed the dictates of pure reason which force us to regard Being as permanent, absolute, and uniform; the Buddhists on the other hand, were just as one-sided in following the teaching of common experience according to which existence is but a succession of originating and perishing. Either view, the priori view of the Brahmans and the a posteriori view of the Buddhi. sts is beset with many difficulties, when we are called upon to employ. it in explanation of the state of things as presented to us by our consciousness; difficulties which cannot be overcome without a strong faith in the paramount truth of the principle adopted. The position taken by the Jainas towards the problem of Being is as follows :-Being, they contend, is joined to production, continuation and destruction (sad utpāda-dhrauvya-vināśa yuktam) and they call their theory, the Theory of Indefiniteness (anekāntavada) in contradiction to the theory of permanency (nitya-vāda) of the Vodantists and to the theory of transitoriness (vināšavāda) of the Buddhists. Their opinion comes to this. Existing things are permanent only as regards their substancē, but their ·70 accidents or qualitiez originate and perish. To explain -Any material thing continues for ever to ezist as matter, which matter, however, may assume any shape and quality. Thus clay as substance may be regarded as permanent but the form of a jar of clay or its colour may come into existence and perish. The Jaina theory of Being appears thus to be merely the statement of the common-sense vier, and it would be hard to believe that great importance was attached to it Still, it is regarded as the metaphysical basis of their philosophy. Its significance comes out more clearly when we regard it in relation to the doctrines of Syādvāda and of the Nayas: Syādvāda is frequently used as a synouym of Juina Pravacana (e. g. at a later date in the title of a well-known espo sition of the Jaina philosophy, entitled Syād-rāda Manjarı) and it is much boasted as the saving truth leading out of the laby. rinth of sophisms.* The idea uuderlying the Syād-rāda is briefly this. Since the nature of Being is intrinsically indefinite and made up of the contrary attributes of originating, continuance and perişhing, any proposition about an existing thing must, somehow, reflect the indefiniteness of Being i. e. any metaphysical proposition is right from one point of view, and the contrary proposition is also right from another. There are accordiog to this doctrine, seven forms of metaphysical propositions, and all contain the word syat e. g. syād astı sarvam, syâd nāsti sanom Syāt means may be " and is explained by katham at which in this connection may be translated “some hows. The word syāt here qualifies the word astı and indicates the indefinitness of Being (or asti-tram). For example tre say, a jar is somehow i. e. it exists if we mean thereby that it exists as a jar; but st does not exist somehow, if we mean thereby thut exists as a cloth or the like. The purpose of these secming truism, is to guard against the assumption made by the Vedāntists that Being is one with. * Da Jacobi possessed very scant knowledge of Soud-vīda.

·out # second, the same in all things. Thus we hare the correlative predicates asti (15) and is not (nasti) A third predicate is incxpressible (nraktarga); for eristent and non-existent ( sat and nsat ) belong to the same thing at the same time and such & co-cristence of mutually contradictory attributes cannot be exprecscd layo ang word in the language. These three predicntes variously combined make up the scren propositions or sapta-bhangas of the Srād-räda. I shall not abuse your patience hy discussing this doctrine nt length; it is enough to hare shown that it is an outcome of the theory of indefiniteness of Being (andkānta-rāda), and to have reminded you that the Jains believe the Syād- āda to be the key in the solution of all metaphysical quostions. The doctrine of the Nayas which I mentioned before, is, as it were, the logical compliment to the Srād-räda. The nayas are WASE of expressing the nature of things; all these waỹs of judgenient arc, according to the Jainns, one-sided and they contain but a part of the truth. There are seven nayas, four referring to conception, and three to words. The reason for this variety is that Being is not simple, as the Vedāntists believe but is of a complicated nature, therefore, every statement and every dena. tation of a thing is necessarily incomplete and one-sided; and if me follow one may only of erpression or of viewing things, we needs must go astray. There is nothing in all this which sounds deeply speculative; on the contrary the Jaina theory of Being seems to be a vindication of common sense against the paradoxical speculations of the Upanisads. It is also, but not primarily directed against the Buddhistic tenet of the transitoriness of all that exists. We cannot, however, say that it expressly and consciously combats the Buddhistic vier or that it was formulated in order to combat it. And this agrees well with the historical facts that Mahārira come long after the original Upanisads but was a contemporary of Buddha He was obliged, therefore, to frame his system so as to exclude the principles of Brāhmanical speculation, but his ·72 DOW position was a different one with regard to the newly proclaimed system of Buddha. I have not yet touched on the relation between Jain philo sophy on the one hand, and Sankhya-Yoga on the other. We may expect a greater community of ideas between these systems since both originated in the same class of religious men viz the ascetics known as Śramanas or to use the more modern term Yogins. As regarks the practice of asceticism, the methods and the aims of Yoga, it has long been proved that the Ynga of Brāhmaṇas, Jainas and Bauddhas, are closely related to each other and there can be no doubt they have all developed from the same source. But I am concerned only with those philosophical ideas which have a connection with ascetic practice and form tha justification there of Now, the Sānkhya view as to the problem of Being is clearly a kind of compromise between the theory of the Upanisads and what we may call the common-sense view. The Sānkhyas adopt the former with regard to the souls or purusas which are permanent and without change. They adopt the latter When assigning to matter or prakriti its character of unceasing change The Sānkhyas contend that all things besides the souls or puruşas are products of the one Prakriti or primieval matter and similarly the Jainas teach that practically all things besides the souls or jivas are made up of Matter pudgala which is of only one kind and is able to develop into every thing. It will thus be seen that the Sankhyas and Jainas ere. at one with regard to the nature of matter, in their opinion matter is something which may become anything. This opinion, it may be remarked, seems to be the most primitive one, not only was it entertained by the ancients but aloo it underlies the universal belief of transformation occurring in the natural course of things or produced by sorcery and spells. This is a point I wish to make, that the Sānkhyas and Jaiñas started frpm the same conception of matter but worked it out on different lines The Sankhyas teach that the products of ·73 of one gross Prakriti are evolved in a fixed order, from the most subtle and spiritual one (Buddhi) down to the gross clements and this order is always reprocluced in the successive creations and dissolutions of the world. The Jainas on the other hand, do not admit such a fixed order of derelopment of Matter (pudgala) but believe that the universe is cternal and of a permanent structure. According to them, Matter is atomic and all material changes are really going on in the atoms and their combinations. A curious feature of their atomic theory is that the atoms are either in a gross condition or in a subtle one and that innumerable subtle atoms take ир the space atom. The bearing of this theory on their psychology I shall now proceed to point out. But I must promise that the Jainas do not recognize a psychical apparatus of such a complex nature as the Sānkhyas in their tenet concerning Buddhi, Ahamkāra, Manas and the Indriyas. The Jaina opinion is much cruder and comes briefly, to this. According to the merit or demerit of a person, atoms of a peculiar subtle form which we call karma matter, invade his soul or jîva filling and defiling it, and obstructing its innate faculties. The Jainas are quite out-spoken on this point, and explicitly say that karman is made up of matter (pudgalikam karmam). This must be understood literally, not as a metaphor as will be seen from the following illustrations. The soul or jiva is extremely light and by it self it has a tendency to move upwards, but it is kept down by the Karma matter with which it is filled. But when it is entirely purged of karma matter at Nirvāņa, it goes upwards in a straight line to the top of the Universe the domicile of the the released souls. To take another example.-The karna matter within a soul may assume different conditions. It may be turbu. lent as mud in water which is being stirred; or it may be in. active as mud in water when it has settled at the bottom of a basin; or it may be completely nentralized as when the clear is poured off after the mud has been precipitated. Here again it is erident that Karma is regarded as a substance or matter, though of an infinitely more subte nature than the impuritics of 10 ·id Tater referred to in the illustration. As a third instance I will refer to the six Leśyās- or complexions of the souls, ranging from deepest black to shining wluite colours which we common mortals cannot perceive with our cyes. This doctrinc was shared also by the Aji vikas, on whom Dr. Hoernle- has thrown so much light These colours of the soul are produced on it by the karmanı which acts as a colouring substance. Here also the material nature of karman is quite obvious. To return from this digression, the karwa matter that enters the soul is transformed into eight different kinds of karwan about which I shall have to say a word presently. This change of the one substance into eight varieties of karman is likened to the transformation of food consumed at one meal into the sereral fluids of the body. The Karma matter thus transformed and assimilated builds up a subtle body which invests the souls and accompanies it on all its transmigrations, till it enters Nirrāna and goes up to the top of the Universe. This subtle body or kārmana sarira is obviously the Jaina counterpart of the sūksnya Śarira or linga sarira of the Sānkhyas | In order to understand the functions of this subtle body, or kārmaņa sarira, ne must take a summary view of the eight kinds of Karman of which it is composed. The first and second (jūānāvaraņiya and darśanā Faraṇya) obstruct knowledge and faith, which are innate faculties of the soul or jira, the third (mohamya) causes delusion especi ally the affections and passions, the fourth (vedaniya) results in pleasure and pain, the fifth (āruska) assigns the length of life to the person in his present birth, the sixth (nāma) furnishics him with all that belongs to him as an individual, tbc screnth (gotra) makes him a member of the class or genus which he is to belong to, thc cighth (antarāya) produces hindrances to the ronlization of his virtues and powers * Encyclopoedia of Religions and Ethur, Vol I PP 053 The Jainas recognize four different subtle bulies, coc Tattrârth ii 37 sq.

·75 Each of these eight kinds of karman endures for a certain period of varying length with which it must take its proper effect. Then, it is expelled from the soul,-a process which is called nirjarā The opposite process-the influx of Karman into the Soul-is called Aśrava-a term well-known also to students of Buddhism. The occasions for āśrava are the actions of the body and mind (yoga), they open as it were an inlet for karma matter to invade the soul. If that soul is in a state of iniquity i, e. if the person under consideration does not possess Right Faith or does not keep the commandments (vrata) or is careless in his conduct or does not subdue his passions, then, in all these cases singly or collectively, especially under the influence of passions, the soul must retain the karma matter or as the Jaidas suy binds it (bandha). But the influx of karma matteror āśrava can be prevented; this is called the stopping or samvara. These primitive notions of the Jains have worked out into a philosophycal superstructure, wh'ch serves just as well as that of the Sāikhyas (but on different lines) to explain the problewis of mundane existence and to teach the Way of Salvation. In order to make this clear, I must add a few more details. Saṁvara is effected i. e. the influx of karma is prevented by the observance of peculiar rules of conduct, by restraint of body, speech, and mind, by strict morality, by religious reflections, by indifference to things pleasant or unpleasant etc. The most effective means, however, is the practice of austerities (tapas) which has this advantage over the other means that it not only pre vents karma from accumulating but also consumes the accumulated karma, Tapas therefore produces also nirjarā and leads to Nirvāņa; it is the chief means of Salvation as might be expected in a religion of ascetics. The denotation of the word " tapas” in Jainisun is some what different from its usual meaning. There is tapas of the body (bāhya tapas) and tapns of the wind (ublyantara tapas). The former consists in fasting or enting scanty and tasteless ·76 food, in want of comfort, and in mortification of the flesh. The mental tapas contains various items as confession of sins, and penance, monastic duties, obedience, modesty, self-restraint, and meditation (dhyāna) I wish to lay stress on the fact that in the colirse of asceticism taught by the Jainas, meditation is only one of the many stops leading to the ultimalate goal. Though Nirväņa is immediately preceded by the two purest stages of meditution, yet all other parts of tapas appear of cqual importance. We shall see the significance of this fact more clearly when we compare the Jaina tapas with what corresponds to it in Sānkhya Yoga. Their Yoga contains some of the varieties of Jaina tapas, but they are regarded as inferior to meditation or contemplation. Indeed the whole Yoga centres in contemplation, all other ascetic practices are subordinated and subservient to contemplation-dhāraņā-dhyāna-and samādbi. This is but natural in a system which makes the reaching of the summum bonum dependent on Jõāna (knowledge). The theory of the evolution of Prakriti, beginning with Buddhi, Ahamkāra and Manas, appears have been invented in order to explain the efficiency of contemplation for acquiring supernatural powers and fur liberating the soul Sankhya yoga is a philosophical system of ascetics, but their asceticism has been much refined and has become spiritualized in a high degree. The asceticism of the Jainas is of a more original character; it chiefly aims at the purging of the soul from the impurities of Karman, Jainism may have refined the asceticism then current in India, it certainly rejected many extravagances such as the voluntary unflicting of pains; but it did not alter its character as a whole. It perpetuated an older or more original phase of asceticism than the Brāhmanical yoga and carries us back to an older stratum of religious life in which we can still detect relics of primitive speculation in the shape of such crude notions as I have had occasion to mention in the course of my paper, to my mind, to In conclusion, I shall shortly touch on the current of Indinn philosophical speculation yız the philosophy of the Pandits which ·i7 is represented to us by the Nyāya and Vaiśesika systems. This philosophy may be characterized as an attempt to register to define and to arrange in systematic order the concepts and general notions which are the common possession of all who spoke the Sanskrit language. Such a philosophy had some attraction for the Jainas, who, as we have seen, always sided with common sense views and in fact many Jainas have written on Nyāya and Vaišesika. But at the time when the Jaina system was framed, the Pandit as we know him in later times, had probably not yet become distinguished from the Vedic scholar or theologian; it is almost certain that there was yet no class of persons who could be called Pandits and consequently their philosophy also was wanting And the tradition of the Jains themselves says as much; for according to them the Vaisesika system was founded by Cāluya Robagupta originally a Jaina and pupil of Arya Mahāgiri, eighth Sthavira after Mahāvîra. Thus, we bave no occasion to inquire into the relation between this system and Jainism. But it may be mentioned that the atomic theory which is a marked feature of the Vaiseșika, is already tnught in outline by the Jainas. As regards the Nyāya system, it is almost certainly later than Jainism; for the dialectics and logic of the Jainas are of a very primitive character and appear entirely unconnected with the greatly advanced doctrines of the Naiyāyikas. In conclusion, let me assert my convication that Jainism is an original system, quite distinct, and independent from all others; and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient Indin, ·EXTRACT FROM A LECTURE by H. Jacobi 13th April 1914 t In a lecture delivered by Prof. Hermann Jacobi at Framji Cowasji Institute Bombay, on 13th April 1914. the learned professor says :- I have been asked by many of my Jain friends, whether I still thought Jainism an off-shoot of Hinduism; for it was believed that I had given expression to that opinion in the introduction to my translation of Jain Sūtras in the Sacred Books of the East. 2 น Now I have never been of opinion that Jainism is derived from Hinduism or Brāhmanism. I believe that Jainism is, in the main, an independent religious system, but as the Jains always lived amongst the Hindus, they most probably exchanged idens with them and adopted some of their. I may be allowed to go into some details in order to illustrate the relations subsisting between Jainism and Brahmanism. The Jain Theory of Soul or rather their conception of soul has some peculiarities which are in opposition to Brahmanical theory. The original conception of Soul, Jiva or lıfe, by the Jains seems to be that it is the life-giving principle, at any rate they contend that the soul or Jiva is not of a definite size but contracts or dilates according to the body which it occupies for the time being. The Brāhmins ascribe to the Soul, either infinitely great or small size. And there is in connection with the tenet of Jivas, another Jain doctrine peculiar to them ric that the elements carth, water, fire, wind or rather particles of them are bodies of soul incorpo- ·170 l'ated in them This belief that watter possesses life is technically called Hyolozoism. It is a belief found in its crudest form with many primitive tribes all over the world. Nothing similar to this doctrinc of Prithvi-kāya ctc. is found in Brabmanical Philosophy, and uc may presume that it was not with the Brāhumins but with any other section of the nation, I may further illustrate the peculiarity of Jain dootrine of Jira by referring to the Nigoda. The Nigodas erc infinitesimally Ewall globules in which are located numberless jîvas who have all animal functions in common. These Nigodas are of course invisible. The whole universe, according to the Jains, is literally packed with these infinitesimally small globes. Hence the whole space of the world is densely filled with souls. I need not go into more details about this curious doctrine, the general idea of it will be sufficient to mark it as not Brāhmanical. I go to another point where the Jains are in opposition to the Brāhmanas i. e. the idea of Being. The Upanishads teach that Being is permanent unalterable without attributes and one in all things. This is a metaphysical conception. The idea of Boing docs not admit of origin or destruction. This is the oklost Philosophy of the Brahmans. Their position has not been accepted by the later philosophers except the Vadantins but the Upanishad doctrine about Being as one one has influenced in a marked degree all later philosophical speculations Whcthcr Sānkhya and yoga or Vaišeśika and Nyāya and coon thc peculiar belief of the Buddhists, which denies permanent Being and rcplaces it by a continuous originating is but a protest against the Brāhmanical theory of permanent Being. Now, the Jain theory about Being-Anekānta-vāda-denies the unalterability of Being-a statement of common experience. They say that Being is joined to Permanence, Origin and Destruction. There is nothing metaphysical in it. This tenet admits, as a last truth, what we are taught by common experience. It is obrious that this principle of Jain Philosophy has not ·80 been borrowed from the Brahmins It is rather a proof of their entire independence. The Syādvāda and doctrine of the Nayas are auxiliary to the doctrinc about indeterminateness of the Anekānta-vāda. These are some doctrines which surely are indepen dent of Brāhmanical peculiarities. There are some other doctrinos which secm to have been borrowed from the Jains by other philosophers, cspecially I believe that the Atoms-Paramāņus-Thoory has been originated in other pbilosophy. (Reproduced from Shri Jaina Swetambara Conference Herald of August 1914) ·FROM A LEOTURE AT DHULTA ON 21-8-21. By Dr. O. Pertold 21st August 1921 A1 A. PH.D Dr. O. Pertold M A PH D says - And now let us have a look at Jainism from the European scholarly point of view, which way seem perhaps dry and without much enthusiasm to somo body, but which is I assure you, strictly scientific and without prejudice. Jainism is generally dealt with as an offspring of religious ourrents started in India in the VIII th century B. C. as an opp. osition against the Brāhmanic formalism, which at those times, led often to forms not altays worthy to be called religion at all. This opinion is, as I said, almost general among the European scholars and with some reservations it is accepted eren by the Jainas themselves And just these reservations of which the roots onn be traced very far in the tradition, have brought me to the idea, that our European opinion of Jainism is a wrong one To be better understood, I must set all the opinions together, ode afcer another. The older European opinion is that Malāvira is the founder of the Jaina religion being himself an older contemporary of Buddha. Some of the scholars even consider Maha- Ftra's religion to be a sect of Buddhism. This opinion, already a long time ago, proved to be wrong. The current opinion of the present Europcan scholars is that the Jaina religion had been already started by Parśı a-natha, Mabāvîra being only its reformer. But the Juin traditiou tcaches * In a brooklet named “The Place and Importance of Jaisin in the Comparativo Science of Religions” published by Yasho vijnra Jain Grantha-Nſālā, Bharnagar Indin. The twenty-third Tirthahara of the Jains 11 ·52 us something quite different According to it, the Jaina religion is eternal and there were sereral refurmers of this religion who are identical with the twenty-four Tirthankaras. This Jaina tradition is & striking one; and has certainly a concrete fact behind itself; for I have been satisfied already geveral times that no Indian tradition is without a back-ground of reality. What is the back-ground of this striking tradition, 18 very difficult to say now, for, it is only now that I have started the investigations on this matter. But one remark in the article of Prof H. Jacobi (in the Enoyclopoedia of Religion and Ethis by Hastings, 1908) seems to show nie the right direction, if not even the solution of the problem itself. Jacobi inentions in this topic that perhaps Jainism took some victs from older animistic religions And this opinion of Jacobi is not unimportant, as far as it relates to the Jaida belief that, not only animals, but also plants, and even the minerals, have an animated substratum of life "Jiva". Therefore, I am now inclined to believe and I shall try presently to prove it scientifically that Jainism is & very very old religion for a scholar can hardly suppose eternity of any religion, the roots of which reach back to rery remote times of the pre-Aryan races in India, which took from the Aryan religion everything that was the best or at least better than its own ideas, and which had developed itself parallelly along side of the Brāhmanic forms of the Aryan religion This supposition does not alter anything in my final conclusions which will be same whether we adhere to the second mentioned opinion or to tbis my own opinion about Jainism, which I mention only for the purpose of showing my personal point of view in this matter. Jainism as a religion of the masses can be dealt with only in its final form Fiz after the reform of Mahavira or better in the present forn as it is taught by both the most important schools of Jainas viz the Gretambaras and the Digambaras And only this forn can be considered from the point of vior of the ·S3 Comparative science of religions, is being the only sure and un dispute aspect of it. In this form, it represents the highest form of the Aryan religion, as the original non-Aryan clement was reduced only to faint vestiges. The most important feature of Jainism is that it has overcome the Brāhmanc scepticism, which was threatening the very roots of religion as well as the pure formulism to which the Brāhmanical rites sank at the time just before the reform of Mahārira. And by means of Mabāvíra's reforms, Jainism, although it did not spread as much as Buddhism, was of much greater importavce for India than the latter, protecting the Aryan religions in India agilist the influences from the West, if not directly, yet at least indirectly, calling for a reaction in the different sects. But the real value of Jainism lies in its inner perfection which appears in the proportionate representations of the religious elements so that none over-ruus the other. This is the featuro in which all the Indian religions in general, but Jainism in particular, differ from the other religions, specially from the Semitic religions among them from the Christian Religion in particular. To be better understood, I feel obliged to explain it in plain words: Every religion consists mainly of three elements .-yiz 1. the Sentimental element. 2. The Intellectual element and 3. The Practical element. In most of the religions, the practical element which appears in the shape of rites and ceremoniis, overgrows the whole religion in such a way, that the other elements become an only subordinate addition, the sentimental element being still a favorite. The cultivation of the intellectual element is the special feature of the Aryan religions. But only in Jainism, all these elements are well-balanced, whilst in the old Brāhmanism, and in Buddhism, the cultivation of the intellectual element is often exaggerated. In order to fix the position of Jainism in relation to the other religions, we must look now a little into the inside of Jainism. As it is not possible to explain in a short leoture, the ·are whole system of Jainismi,-and I thiuk it would be useless to do it, as I hope that erery one of you knows it perfectly well-I want to call special attention only to such facts in it as really prominent for the fixing of its position in the rank of religions, and which are giving to Jainism a particular importun ce in the Comparative Science of Religions In the first place of importance, there is its dogmatical view of God. In this respect Jainism is an anthropocentric religion. It is true that already the Vèdic and Brāhmanic religions have been anthropocentric but quite in a different way. The anthropo. centricism of these religions has been only formal, as they reco gnised gods as beings, of a superhuman origin, and only sub jected to their rites by the own speculation and cunning. * But the real anthropocentricism we find only in Jainism and Buddhism although the latter deviated too much from its original ideas about this dogmatic problem I And besides the original Budilhisu went rather furth:r on this point, and we are not yet quite sure, whether it did not deny God originally at all. † The Jaina view of God is a very natural one for a thinking * It was specially due to the Brāhmanic doctrine that the prayer must be obeyed by gols, if it is only done perfectly well, without any mistakes as prescribed by the Holy Books. * It was due specially to the fact that Buddhison de not recognise the householders as the real followers of Buddha, but only as friends and helpers of the morement who may gain some merit by supporting the real followers of the Buddha,-the bhikhus. They have been really left at their discretion, in the lap of other religions, the influence of which worked bidly on the developing of the original Bu dhist ideas, specially the irlea of God. † This is connected with the Buddhist conception of Soul or rather of the Buddhist dcoying of the Soul at all as tunit, and the refruin the resulting materialistit curice ption or sho world, bfc, thought ato, 1 bulu ·85 being The God according to the Jainas is Paramatzan, but not Ishvara, i. e. the God is not a creatur und ruler but he is a perfeot Being who cannot be set back to the imperfect condition of this world, as such is worshipful. I can compare the Jama idea of Gud only with the conception of the “Uebermensch"i e. Super-being) of the great German philosopher Nietzsche whum- I do not clony it-I consider in many respects, us my spiritual leader, And this is the very point where I see the greatest subli. mity of the Juina religion and am strongly opposed to those who may call Juinisin an atheism, and thereby deny its being a religion at all. My opinion is that the Jaina religion went only up to the highest aim to do everything for the intellectual claims but to remain still a religion with its typical features of which the idea of God is the indispensable one. Therefore, the Jama religion can be called, with full authority, the limit-form not only of the Aryan religions, but of all religions altogether. And in this character of a limit-religion lies the great importance of the Jaina Religion for the comparative science or religions. For, it is the required upper limit, according to which we are able to judge of the other human phenomena, whether still religious or not. But this is not the only importance of Jainism for the study of comparative science of religions. Equally important for the soientific study of religions are the Jama Ethios, not to speak about its Logic. I have no time to go in details on this subject, but I must mention only a few characteristic manifestations of this superiority of Jainism, I mention only the theory of the Infinite Nunibers, as it dealt with id the TFT Loka-prakāśa, and which corresponds with the most modern mathematical theories. And the Theory of Identity of Time and Space, is one of the problems, which are now most discussed by the scientists owing to Einstein's theory, and which are already solved or prepared for solution in Jainn metaphysics, ·SG From the Jaina Ethics, I will mention only two great problemy which are solved in Jainism with the utmost perfection. The first of them is the problem of a Huppy Co-existence of all Beings in the world-a problem on which many ethical problems liad wrecked, or at least, got a henvy leakage. Its solution m Jainism is a very simple one but the only perfect one vjz in the commandmeut of A-himsā or Non-injury which is not only in theory, but, moreover in practice stricter and more resolute thau e. g. the similar commandment in the Christian Religion And the other which is dealt with an equal simplicity and perfection is the problem of Sexnul chastity. This is not only an ethical, but moreover a biological and social problem of very wide hearing. I mention only the efforts of the great worker in the field of national economy, Maltus* to solve this problem after ha had discovered the dangers of overcrowding the world by increasing population, whilst he proved by statistics that the human race is increasing in geometrical progression, the resources, however, only in arithmetical progression I do not say that he was right in every respect, but I rather point to the fact that the problem really exists in Europe too, and that its solntion has been "already attempted not only by religious reformers but moreover by the scientists too. The Jaina solution of the problem is quite plain, removing the very root of the evil. It is thatwhat you call Brahmacharya -I cannot go in details subject, but I advise every one who has any interest on this subject, to read or moreover to study the respective part of some standard works on Jaina Ethics f I must emphasize only that the problem is in Jainism solved from quite a different point * Thomas Robert Malthus ( 1766-1834) the great political economist of England, who promulgated the above mentioned ideas in his most important buok-víz " An Essay on the Priociples of Population ” (1798). - 1 Śri Acārānga Sūtram. 2 Sri Uttarādhyayana Sūtrap. 8 Sri Daśayaikālika Sätram. on this t ·hey of vier than er in the Christian Religion where te pray search for the biological substratum in vam. I think there is no need to go into further details; the subject being now quite clear. But still the conclusion must be drawn from this exposition of facts. I told you already that tho Jaina religion is the limit of religion in general, and at the same time the limit of Argan religion in particular. It follows from the fact that the Jaina religion is rell-balanced in respeot of the particular religious elements; that the intellectual cloment is not pushed aside in it, but rather developed as far as possible without injuring the essential of a religion. This is specially a great advantage orer the Christian Religion which being founded on the Bible-Thich does not occupy itself with many intellectual problems, being rather intended to work on huvinn sentiments-accepted later on the Aristotelic philosophy to which it adheres upto nov-specially in the Roman-Catholic form-although this philosophy cannot be kept along with the modern progress of scionce, and other intellectual disciplines. · Of course from the sentimental aspeot, I dare say the Chris. tian Religion made a further progress than any other religiod at all, but I think this sentimental aspect is the least desirable in a modern religion, which must go parallel along with the fast development of sciences. To make a final conclusion, I venture to say, that the Jaina religion is for the comparative science of religions, one of the most important developed religions, because of its advanced view of religions matters as well as of the methods-I mention only the method of a very modern type, how to consider matters viz Syād-pāda.* Further, the Jaina religion is undoubtdly the upper * Syād-vada is often translated into English by "probabalisni " which I think to be wrong as far as probabalism is considered to be able to prove ererything that is wanted. Syād-rāda, ·88 limit of the religious rier in general, and as such must be con. sidered with specirl carc not only for the purpose of classifying the religions, but specially for the purpose of fixing the religious categories and in this way for the thcory of religion in general moreover, is the consideration of any subject froni different points of riew in order to get the right knowledge of the matter, and pot to prove any prong supposition, ·*The Origin of Religion. 1940 in one Almost all the world's religions accept the theory TAF or another; that is either openly or secretly. If they are properly studied it will be seen that they believe also in a Nirvâna-again either openly or secretly. But in all the mythological religions, the conceptions of Karma and Nirvāna are vague and obscure and improperly understood. Even in Buddhism, it is denied that the Karmic bondage is material in its nature, while Nirvāṇa actually stands for annihilation No doubt Buddha belioved in and spoke, at times, of the permanence-the Eternity of Nirvana-but he did not believe in the existence of & Soul and not once did he affirm it His idea of permanenoy or eternity, therefore, fixed itself on the condition of Nirvāṇa and not on the Soul which for him did not exist In other words, Buddha maintained the belief that once release from Karma was obtained by or through annihilation, it could not be formed afresh. On this account alone, then-the display of so much ignorance of the soul and its nature and apart from anything else, Buddhism can quite easily be left out of consideration as a possible source of Religion, The fact that it is also no more than two thousand five hundred years old, further excludes any other claim it might bave; for Religion is surely much older. On the same ground of recenoy we may also exclude from consideration the Semetic group of religions. viz. Judaism, Cbristianity and Mohmmadanism. This leaves us with Jainism, Hinduism, Zoroastrianism, Taoism, and the ancient religions of Egypt and Greece. They are all united in teaching the same thing-the Doctrine of Nirvāņa. They must therefore have had a common source. The question that confronts us is." Where is this source ?" It cannot ba outside of them, for there is nothing * From Scientific Interpretation of Christianity by Miss Elisabeth Frazer, 1940, 12 ·ÒÓ to suggest the existence of any other religion, that might be deemed to have taught the doctrine of Nirvāṇa. When we study Jainism, we find a complete explanation of the theory of Karma, a detailed description of soul-nature, and likewise of the state of Nirvāņa. In addition, the biographies of A very large number of men who have actually attained the Summum Bonum are also given. But this is not so with any other of the religions we have just named. In no other religion do we find these three features In other creeds, the description of soul-nature is hazy and vague, either misunderstood or only half-comprehended. In the same way, any account they give of Karma is unscientific, and inadequate. Furthermore, there are no biographies of men who attained Nirvana, as are possessed by Jainism. In fact, no other religion can lay claim that any of its adherents have ever attained that Blessed State. What however, is most significant and to be carefully borne in mind, when we study Jainism as a possible source of Religion is the fact that it is the only non-allegorical religion-the only creed that is a purely scientific system of religion which insists upon and displays a thorough understanding of the problem of life or soul. No other religion can lay claim to this distinction All others are unscientific, dressed up in the garments of allegory, and myth, and metaphor, yet daring to masquerade as Truth. Certainly those artistic dabblers in Truth-the people who composed the allegories-must bave been acquainted with the principles which they personified as gods and goddesses For fact must always precede allegory. But clearly they were not omniscient men. Had they been, they would have foreseen the dis. astrous outcome of their pastime of allegorising-the shedding of blood, the bitter feuds that have arisen from the concenlment of Truth, in a misconceived, misleading garb that hides effectively its real nature. The conclusion to be rerched from a study of Comparative Religion is that the only thoroughly practical orded is Jainism.

·91 aband for the simple reason thnt it was founded by omnisoient men we slid not resort tu allegory in their loving labour of afirearling Truth, Bemy uimscient they would foresce the consequence of such folly. The Jains lulierc thint Religion is a scionce. For them, Religion is cither a set of natural laws based on fact or fotivu. Either the one or the other, there being no intermediate place for it. They holl thnt, that which cannot be conceived clearly und definitely, which, in short, is unrelinble, is not a fact. Only that which is certain, defimte, and reliable can be termed fact. And ſnct is crer amenable to rational explanation and scientific treatment Arguing thus, Jamism is the only religious system that recognises clearly, the truth that religion is a science, as it must be, if it is to be of uny use at all It is for this reason that Jainism is the only man-made religion-the only one that reduccs everything to the iron laws of nature, and with modern science, refuses and has always refused to acknowledge the existence of a God who is at once the creator and manager of universe that by its very nature can be neither created nor mannged. Putting Religion thus on a scientific basis it is worth while to investigate the Jaina cluim that full, penetrating all-elucidating light is to be found only in Jainism. As a matter of fact, it is only Jainism which realises that the question of the origin of Religion in a world that is eternal and uncreated does not arise. It is perfectly true when the Jains say that Religion originated with man and that the first deified man of every cycle of time is the founder of Religion. Whenever a Tirthankara arises ho re-establishes the scientic truths concerning the nature of Life and these truths are collectively termed Religion. Since Jainism is the only religion that lays olaim to having produced omniscient men, it does seem plain that Religion does originate from the Jains, tbat Risabha Dève-the first perfect man of the current cycle of time-was the Founder of Religiga as. taught by the Jains, for even the Hindus admit the Jaina olaim that he is the founder of Jainism; that it was founded ·92 very very far back in time, countless untold milleniums agit, shortly after the first clouds began to form in the sky and the first water to descend on earth. We can only conjecture as to What really happened but it would seem that after a long time and at a period when there were no omniscient nuen to give Warniog, certain of the followers of Jainism who happened to be endowed with a fanciful imagination allied to poetical genius, had the idea of originating a new and pleasant pastime for whiling away the many idle mowents they seene to hare had. They to toy with the Word of Truth and gradually to personify some aspects of the Doctrine as gods and goddesses building elegant imaginative myths round them. Their work seems to have been much appreciated and their hidden charm to have proved 80 attractive that men of all classes and all lands took up the vult with enthusiasm. With the result that every body tried to outvie his neighbour in the new art of clever disguise, and the Word of Law was literally smothered under the prolific productions of poetic fame and came finally to be lost to view. After a time, temples and pagodas were built to house representatives of those mythological conceptions of the mind and the unintated masses were invited and encouraged by the new priestly class that arose, to worship these man-made deities. Then later still, the rabble turned the tables and then sprang up a sharp division between the esoterics and the exoterics-the priests who held the secret and the vulgar laity who fed thema. "Men are not born with an understanding of the secret significance' of allegorical myths and it came to pass that the masses became firmly fixed in their lelief in the exoteric faith which alope was known to them. Iutolerance of any other view began to wax strong in them, as it grew stronger, it led invariably to religious persecution. The number of esoterics dwindled, Matters eventually came to such a pass that no esoteric dared preach the truth openly. It was at this time, that the wisdom of sccret initiation was recognised and the first institutions and mysterylodges were established for the purpose. They went by different ·99 names in different countries but the fundamental aim was the same-the resurrection of Life-the Son or the Son of God from the dead. - The estrangement between those who followed the word Tirlhankara in its unadorned, undisguised form, and the esoterica themselves, fostered as it was by the latter who had to keep up appearances before the rabble, became more and more pronounced. Finally the branch set itself up in opposition to the Tree, and up to the present time, is still engaged in vociferously denying its relationship with the Source, calling it now atheistic, now devoid of sense, now the destroyer of Religion. The last-comers in the Religions-the mushroom growths or modern times are those wbich have sprung up either as refor mers of existing creeds or who have tried to strike out into paths thad run parallel but little to the ancient tracks. They bave had no Revelation-Their knowledge is derived mostly from the misunder-stood word of some ancient scripture un to which they have fastened themselves. It is possible to come gleams of real insight here and there in some of their works, but this is only because a reformer stopped to ponder at some particular spot in the course of his rush through the corridor of myth and mythology. aoross It is not possible at this late date to determine the exact times of the appearance of the various Religions. But to a great extent, the order of their appearance can be deduced. As ive have already established, Religion started with the Jains in India as a Science of Salvation. Outside India, no one else has ever claimed to have obtained Salvation and certainly Religion has never worn elsewhere the scientific aspect that it does in Jainism. Then, came the first allegorists-Jains of course-and their method came to be copied far and wide The descendents of these Aryan -Allegorists of India, are known to-day as Hindus and the Rigveda is probably the oldest allegorical Scripture in the world. Next arose the seat which popularised eanguinary sacrifice. They ·more 94 misinterpreted the allegorical text and began to offer up animals on the sacrificial altar, until after a very-long time, a reaction against it set in, wave of After the Nirvāņa of the twenty-second Tirthankara, scien tific Religion seems to have suffered an eclipse and almost to bave dis-appeared for a time-until in fact, the appearance of the twenty-third World Teacher in the ninth century B. C. Iu his time, there seems to have been some upheaval in Indian metaphysical thought. It is probable that at least five out of the six schools of Hindu Philosophy originated during his lifetime, becoming fixed in their present form a few hundred years later. It is also very probable that the religions of the Parsees, the Jews, ond of the Chinese Lao Tse, were founded round about this time. It was in the sixth century B. C. that the seed of Christianity was taken from India, although the Gospels were written sowe centuries later. Buddhism was born during the life-time of the last Tirthankura as a compromise between the exclusiveness of the Hindus and the rigid disciplinary asceticism of the Jains. Certainly Buddha was not born in the religion he founded He was the disciple of various teachers including the Jainas, until he struck out for himself a new path. The various systems of Mysticism that arose in differeut countries are all naturally posterior to the main creeds. Having thus traced the History of Religions, it would certainly seem that we may tabe Jainism to be its source. To refcr again to Christianity. It has alrcady been said that it was taken from India in the sixth century B. C. Its doctrines agree in crory particulnr kith Jainism, and as C. R. Jnin has #boun in his interpretation of St John's Resclation, the tn cntyfour Eldurs of that book, are the Tirtlankaray of Jainisin. The countless nuaibar of Siddhas Perfect Souls) in Jainismu ara algo ·06 to be found in the Book of Revelation. The savie ooncoptions of Karon, nf the info and stoppage and riddance of natter in relation to Karmio activity, aro common to both the religions. The descriptinn of the condition of the Soul in Nirrāna is identi cally this same much the anime is the case mith the natural attribuirs of soul substance. This is a hundred percent agreement. There may be some ngreement between Christianity and other religions on a few points, but nerer cent percent This is sufficient to store thint Cliristianity iras taken from Jainism. When tras it taken? In Nahävir's time For to reasons. Firstly, because it is not bkely that thic tenching about the Tour and Twenty Elders could hare been adopted from a distance, or from heresay, so thint somebody must hare actually seen the glory of Tirthankarahond in the person of Mahavirn, and accepted the teaching about the earlier twenty-three Tirthankaras also. Secondly, there are some texts in the Gospels which show that they were pronounced at a time when Nirvāna Tas still attainable by humanity on our globe-that is beyond two thousand four hundred years ago-uring which period it has ceased to be attainable. One of these texts says. There be some standing here, which shall not taste of denth, till they see the Son of Man coming in his kingdom.” Its renl import is the attainment of Nirvāṇa and since Nirrāna censed to be attainable over tio thousand four hundred years ago, it must therefore have been uttered in the sixth centry B. C. or earlier. European scholarship has also shown that the seeds of Christianity were sown centuries before the supposed date of Jesus, Bearing all these facts in mind, there can be no doubt that Christianity originated in the time of Mabāvíra himself, ·*Jainism and Modern Science June 1944 The view of Jaipa thought will be better appreciated, if we can examine Jaina philosophy from the point of viers of modern science. It is not possible for us in a short refiert to give a fuller account of the scientific aspect of the Jaina philosophy. However, tre can mention a fer prominent doctrines which clear, ly appear to be an anticipation of modern scientific thought. Physics. In the physical realm, Jaina philosophy postulates fire distinct categories as constitutent elements for the building up of the cosmos-Jiya, Pudgala, Dharma, Adharma and Akāśa which may be translated respectively as Life, Matter, the principle of motion (Dharma), the principle of rest (Adharma) and Space. the first, second and the last are obvious; but the two categories Dharma and Adharma are technical and peculiar to Jaina thought. These are not to be confused with the ethical concepts of merit and demerit. They are entirely physical concepts which are credited with powers of holding together the infinite quantity of physical molecules in the form of orderly constituted cosmos. Il these categories are not postulated there will be no structure of the world maintained. Material atoms constituting the world, will get dissipated throughout the infinite space There will be merely a chaotic mass of cosmic dust with no world or life. From this description, it evident that the early Jaina thinkers postulated two physical categories Dharma and Adharma for the purpose of explaining the physical structure of the Universe. Sound. One other physical concept worth mentioning here is the Jaina account of Sound-All other Indian systems of thought spoke * From Contribution of Jainism to World Culture by Prof. A. Chakravarti, Jains Antiquary June 1944.

·of sound as a quality of space. But it is interesting to know that Jainism explains sound in relation with material particles as a result of conoussion of atmospheric molecules. To prove this thesis, the Jaina thinker employs arguments which are generally found in text-books of physics1. That there is no sound if the atmosphere is removed. 2. That it takes time to travel. 3. That it is reflected in the form of an echo by the obstructive barrier are-all facts known to ancient Jaina thinkers. Biology. Turning to Biology, Jaina thinkers were acquainted with many important truths relating to this branch of knowledge. The biological concepts found in Jaina thought are unique and interesting. The classification of the biological kingdom into different groups according to the sense-organs is an important point to be noted. This classification is based upon the number of senseorgans present in the organisms. It is recognized that the plant vorld is also a living kingdom. Plant life is described as life with one sense-organ namely touch alone. Next higher to that comes organism with two senses. Touch and Taste. Above that is the organism with three senses Touch, Taste, and Smell. Then comes the class of organisms with four senses-Touch, Taste, Smell, and Sight. Next to that is the class of five senses-organisms having the sense of hearing in addition to the other four- Touch, Taste, Smell, Sight, and Hearing The highest class of organisms consists of five senses of organisms with the additional characteristic of Manas which is also a form of indriya. The The last, would represent human beings. Thus, we have the gradation of the animal kingdom from the lowest organisms to the highest; man figuring as the lord of the organic world. This biological classification of animals is peculiar to Jaina philosophy, and it is nowhere found in Indian thought. We may further add that the doctrine that the vegetable kingdom consists of living organism and that it is a part of the biological world is also 13 ·98 peculiar to Jajna thought. We may assert trith certainly that whererer this Jaina concept of life is introduced, the author of the work must be a Jaina in faith for the siwple reason that it is found nowhere outside Jainism as previously mentioned. Here it is interesting to note that the existence of microsco pic organismis was also known to Jaina thinkers Microscopic organisms, techmically called Sukṣma Ekèndriya Jiras or minute organisms with the sense of Touch alone are assumed to exist all over the world. They may abide in the earth, water, air, and so on, and according to their abode they are classified as the microscopic organisms living in carth, air or rater. These microscopic organisms are not perceptible to the ordinary senses though their existence is known by their function and activits. The doctrine of Ahimsā implies non-injury to these microscopic organisms also but the injunction not to injure these is binding only on the ascetic or the yatis, because a house-holder cannot carry out strictly the doctrine of a higher Ahimsā with reference to these microscopic organisms. Varieties of Knowledge. Neat e shall consider the psychological concepts of Jainism. Without cntcring into details, uc may mention here the classification of knowledge and the knowing process recognized by Jaina thinkers The knowing processes are divided into five distinct stages. Besire the ordinary sense-perception and the knowledge through books, Jaina thiukers recognise three other processes of cognition The two former are called Jati-jãāna and śrutajūāna, knowledge by sense-perception and knowledge by studs of books. The latter three are called Aradhi Jñāna, Manat par. yāya Jiāna and Kerala Jūāpa Aradhi jñāna implies a sort of clairrogant perception of distant ohjects unl crcnts This is distinctly an extra-perceptional cognition, in as much as it is not obtained through sense-fxrce ption. In recent peychic researches, psychologists liale leen ab'c ·99 to discover this clairvoyant capacity present in latent form in every human being, Given proper facility, this extra-perceptual cognition may be developed in all persons. Similarly the fourth variety, namely, Manahparyāya Knowledge implies the capacity to appreciate what takes place in another person's mind This is called Telepathy in modern Psychology. The existence of telepathic cognition is also recognised by students of scientific research. There extra-perceptual actirities of the mind were evidently dereloped by yogic practices in ancient India, and the Jaina thinkers seem to have a special study of these. The last is calld Kerala Knowledge on account of its excellence. This is infinite in its nature and comprehension and includes the whole of knowable reality, and it is associated with a Sarvajón or one who las obtained Omniscience after destroying Karmas through Yoga or Tapas. Every individual human being, when he gets rid of all his Karnic bondage through the elaborate process of discipline of Tapas or Yoga, is capable of attaining this stage of all knowing state or Kerala Jiāna which is the intrinsic characteristic of Paramātman. This process of self-realisation or attaining to the true self-hood with infinite knowledge, is the Goal of life prescribed for reaching the stage which constitutes Moksa-mārga. From this point of view, every living being has in itself, in a latent form or in germ this Parmālman-Svarupa and every individual has a right and the possibility of attaining the goal Each individual personality by its own effort, is capable of extricating himself from the trammels of Karma, and attain the state of reality of Supreme Self. Each individual personality is according to Jainism, an Architect of its own desting. Art. Let us look at the Jain contibution to Art, Fine arts are of different kinds -Architecture, sculpture, painting, music, and poetry. In all these different forms, we have contributions made by early Jaina leaders and thinkers. In fact, in ancient India, architecture and sculpture way be said to bave in inspired by Jaina thinkers. Vedic Hinduism does not contemplate anything ·100 like temple worship. Its religious paraphernalia was confined to Yag-śālā and the field of animals sacrifice. Jains bare emphasised the importance of Caitya and Caityālaya-idol representing the Tirthankaras and the temples for these idols as objects of worship. Besides, the five objects of Panca- Paramèsthuis Jaina thinkers speak of four other objects, namely Jina-Dharma, Jiva Sutra, Jina Caitya and Jina Caitsālaya the Latter tavo being idols and the place for idols Building temples dedicated to different Tirthankaras whose Prati-Bimba or idol was established therein must have started with Jaina conception of Samarasarana. Accoriling to Jaina tradition, every Tirthankara after attaining Kèvala Jñana has to spend the rest of his life in Dharma-prabhāvanā-preaching the Dharma-irhen he is provided with an edifice called Samavasaraņa,-constructed by Devendraa ball for the congregation assembled therein to listen to the Divine Words of Wisdon The description of Samavasaraña is generaly given in Jaina literature. It will not be far wrong to suppose that this concept of Samavasaraña is the source of inspirition for building up Caityālayās of temples-a duty imposed upon Jaina kings and noble-men. In early India, even in the historical period", most of the ruling chiefs.both in the North and South of India were followers of Jaina faith, and they must have started temple building. From Chandra-gupta Maurya in the north, to Pallava and Pāņdya kings in the south, each vied with one another in putting of Caityā layas dedicated to Jinas. some Buddhism also must have had such architectural scheme when Buddhist builders specialised in putting up Stūpas over the relics of Gautama Buddha Temple architracture as such was not encouraged by Buddhist builders. Medievial India of Purāņic Hinduism must have taken up the elve from the Jaina builders and constructed their own buildings, but very often * Also during the present age excellent Caityālayās (tensples) are being built by Jainas.

·101 converted most of the Jain" temples to serve their purpose. The process of temple builılıng not only implied skill in architecture but also ricccssarılly emplies a test for the art of sculpture. Individual figures or idols designed and executed by Jaina sculptors even nos remain as wonders of Indian sculptural art Painting Wherever possible they employed painting as a source of instruction and propaganda of the Jaina doctrine Cave-paintings which are even now cxisting, such as Ajenta Frescoes are to a very great extent due to the inspiration of the Jama artists. Music. They were also patrons of music. The description of Sanja vasaraņa contains a description of how Indra with his retinue of Devas, appears before Jina with music and dancing. Deva-nartana and the Deva-dundubhi are associated with the glory of Samavasaraņa. Naturally, therefore, the temple-worship according to the Jainas, must be a copy of this worship of the Jina by the Devas. Hence, they encouraged music to a very great extent. It is enough to mention here one important fact as evidence of this. In Hindu epics and Puraņas wherever there is a description of svayamvara, we always have victory in a svayamvaramandapa achieved merely by physical prowess of breaking a bow or hitting a mark with an arrow, to gain the hand of the princess. But in the case of Jivaka winning the hand of Gandharva-dattā as narrated in Jivaka Cintāmaņi, we have the story laid in Svayamvara-maņdapa for a musical contest in which Jivaka wins the band of the Vidyadhara princess. Hence, it is a point worthy of note that though Jainism seems to emphasise the ascetic aspect to a very great extent, it has not altogether forgotten the asthetic aspect of life Musical information given in the Tânul classic Silappadigāram,-a Jaina kāvya-still contains a mine of information relating to the art of music. It has not been fully understood and appreciated by Tamil scholars.

·102 Poetry. And lastly we have the art of Poetry. It is in this, that Jaina scholars have excelled all the rest. Their contribution to literature in different languages is the pride of India. Their contribution to Sanskrit literature and their contribution to Prākrit literature are practically unrivalled. Jaina ascetics made it a point to study the language of the people for the purpose of educating them. Thus whererer they settled, they enriched the literature of the land by their own contributions in the language of the land. The earliest Tamil works, were most of then asso ciated with Jaina writers. Not only the majority of the Kāvyas such as Chintāmaņi, Sılappadigārin, and Valayāpadi owe their existence to Jaina writers, but grammatical works such as Tolka ppiyam Nannūl and Yāpparungalam and moral treatises such as Kural snd Nāladiyār all owe their existence to Jaina writers But for the Jaina writers, there would have been no Tāmil literature worth mentioning in South India. The same is the case with Kannada literature. The early works in Kannada literature, were all by Jaida writers The literature in different languages thus contributed by the early Jainas served as a model for the later literature contributed by the Non-Jaipa writers. Ethics. The chief ethical aspect of Jainismı-the A-biſsã Dharmafornis the foundation of moral life for a Jain Rules are prescribedl according to these fundamental principles. Jaina thinkers have formulated different types of moral injunctions-one intended for householder-and the other intended for the ascetic. The latter is more strict and rigorous than the former. The former is called Srāvakācāra* the course of conduct prescribed for the householder. The latter is called Yatyācāraf the course of conduct prescribed for the Yatı or the ascetics. Śrāvaka Dharmin † Yati Dharma.

·103 The course of conduct which is baserl on the basic principle ol A-linisā prescribed by Jainism consists of fivc Vratas-(1) Ahimsã, (2) Satya, (3) Astèya, (4) Brahmacharya and (5) Paritaparigralia, 1. Ahimsā implies not merely non-injury to any inscct but also the positive characteristic of love and sympathy towards all living crcaturcs. 2. The next vow is Satya or truth. This truth-speaking is also to be derived from the doctrine of Ahimsā which implies love and sympathy to all living creatures. 3. The term Astėya literally means non-stealing or non-acquiring any ohject belonging to others which is not voluntarily given to you. 4. Brahmcarga, as far as the house-holder is concerned, mcans family life confined to the enjoynient of one's own wife and avoiding all types of sex-transgressions. 5. The last item is limiting one's own personal possessions in the world. Acquiring of property in the form of land, cattle, gold, or silver is the process of acquiring personal possessions. All these come under the class of Parigraha, and the house-holder is enjoined to limit his personal possessions according to one's own status. Anything acquired beyond this limit must not be considered as one's own and must be used for the welfare and betterment of society a whole. This last item has got an important economic significance for the modern world, as may be presently noticed. Tho same five vows or Panca--Malāvratas, the Five Great Vows as compared with the Panca-Aņuvratas-the Five Smaller Vows which are related to the bousc-holder. Each of theso Panca Mahāvratas is applied to the Yati without any limitation-a limitation which is imposed upon the house-holder as an economic unit of producer. For example, Brahmacarya which excludes sex perversity in the house-holder though it does not exclude sex life with his own wife, would be applied absolutely in the case of the Yati who must observe complete sex abstinence as an ascetic. Similarly, in the of caso the last vow of Parigraha-parimāņa, when the house-holder has to limit his personal possessions to ·104 suit his status, the Jaina ascetic nust have nothing as his own, He cannot cren acquire a piece of cloth to corer his nakedness, Complete obstinence from personal possessions and undisturbed concentration upon one's own self would imply that one's own body itself is important only as a means of Concentration-Yogato attain Self-realisation. Otherwise, even the body becomes superfluous, insignificant, and useless The Jaina ascetic has no home of his own. He is called an Anagāra-the houseless. Whole liring kingdom constitutes his family, the whole earth with the star-spangled canopy of the heavens, Tould constitute his home. This rigorous disciple imposed upon Jaina ascetic is Fery often mistaken by the non-Jajna students as characteristics of all Jainas because they are not aware of the two-fold organism of Jaina society the majority of which are house-holders and a few ascetics, who deroted their life and energy for the cultural and moral betterment of the society. In conclusion, it is worth noticing the importance of the first and the last of the yratas for the modern world. The doctrine of Ahimsā though found in Hinduism, is peculiar to Jainism. Though it is adopted by Hinduism, it has not been fully appreciated by the Hindu thinkers They try to reconcile vith this, their doctrine of yāga or animal sacrifice and Ters often made a conflicting mixture of both as a Hindu religious doctrine. Its full implication has not been appreciated, and very often it is criticised as the cause of the political downfall of modern India, because it is assumed to be the weapon of the weak and helpless. It is assumed to be the mark of cowards. Thosc critics who talk in this train, are ignorant of Indian history, as well as, of the significance of the doctrine of Ahinsă. The glorious periods of Indian history the periods of Chandra-gupta and Asoka of the Mauryan dynasty-the emperor Khārpèla ssho came after him the Chālukyas, and the Pallaras in the Deccan-and the Cheras and Chola and Pāndyas of the South, till the period of Hinduireriralism-had all been followers of Jaina faith based on the doctrine Ahimsā but they were able to build up empires Which ·105 had been the pride and glory of India, and with which they foreign kings from the West and the East snught friendly alliance : Historially, therefore, the great periods of Indian history, were all assentail with the doctrine of Aluñsā. But political decline may be cail to have begun with Hudu reviralism, which undermined the early Indian empires built by the Jamn sovereigns ? and wluch sound for sound clemocracy Intrinsically, the cloctrine of Ahimsa instead of being the mark of cowardice appears to be the qunlity of the courgeous victor. It requires a greater strength nr sell to fac injury than to inflict it. This was the attitude of Christ on the cross 1 hen lie was insulter by Roman soldiers, he merely crierl," Father, they know not what they do Forgire them." Similarly whenerer a Frinn saint was subjected to all sorts of persccutions by chemics, he nerer sucrred from the path of contemplation but mcrcly smiled in pity for the folly of the ignornnt enemy uho by injuring the monk, injured himself by walking the path of spiritual damnation. Sinuling at the enemy inspite of persecution is f mark of the superman-the victor-who talks on the Path leading to the conquest of Self No doubt this roctrine is chosen as a method of liberating inodorn India to its full status of frecilom and liberty by one of the great leaders of Modern India. This experiment for the betterment of social conditions in India is not confined to India, its possibilities have trorld-wide raluc, and may be applicable to the whole Forld. The so-called Western civilisation based upon National aggrandiscient and consequently generating national animosity cannot preserve itself, unless it accepts this fundamental doctrine of Ahimsā as international ideal of Live anıl Let Live. Not only this doctrine of Ahimsā is intended to be a panacea for the ills of the world, but also the last doctrine-of Parmita Parigraba-is necessary for the coonomic re-construction of the world. The Russian experiment of communism,-a form of cconomic lovelling down the institutions of property, is opposed to the existing system of capitalistic economios. As a compromise between these two economic institutions, we must have a process of social reconstruction 14 ·106 leading to voluntary limitation of personal property and setting apart the surplus for the betterment of general society as a whole. The social and economic reconstruction of the orld mugt, therefore, adapt Itself to important principle of Jaina Ethics the doctrine of Ahimsă, and the voluntary limitition.of personal pro perty, for, in that way, lies the harinony a nong nations, as well Peace in this Vorld. 88, ·23 70 CONTENTS. INTRODUCTION. CHAPTER I. Jira Tattra and A-jiva Tattra (1), Kinds 1 and Varieties of Souls (6), Sthārara Souls (10), Nigoda Living Beings (12), Tras (mobile) Souls (13), Varieties of Indriya Souls (13), Nárkas (14), Tiryancas (14), Manisyas (14), Devas (15), Kinds of Tiryanca Pancendriya Souls (16), Sthalacara- Jalacara (19), Khècara-The Universo (19) CHAPTER II. Su-deva (24), Arhat Deva (27), Suguru (30), Su-dbarna (31), K11-deva (34), K1-guru (35), Ku-dharma (36), Mithyātva (37), Kinds of Mithyātva (41), A-rirati (52), Prawāda (53). Kinds of Prainārla (53), Kasāyas (53), Kinds of Kaşāyas (53) No-kasāyas (54), Yoga (55). 56 CHAPTER ITI. Samyaktva (57), Kınds of Samyaktva (61), Story of the Farmer (62), Signs of Samyaktra (65). CHAPTER IV. First Previous Bhava of Gramana Bhagarān Mahavira (71), King Satru-mardana of Jayanti Nagari (7%), Nayasāra (72), Going to ncigbouring forests for bringing timber (75), Nayasāra giving food and drink-matorials to to Sādhus who had lost their way in the forest (77), Preaching of Dharma (78), Varieties of Dāna (89), ſîla (102), (chastity)-Tapah (austerity) (108), Bhara-Samyaktva (109). 113 CHAPTER V. Second Previous Bhara (as a celestial being in Saudharma dèra-loka (114), Deras or Celestial Beings (115), Kinds of Bhavana-pati gods (117), Kinds of Vyantara and Vāna-ryantara gods (121), Vainānika gods (129), Number of Vināns (130), (celestial cars)-Colours of Vināns (131), Height-Age-livit-Food-Respirations-Leśyās etc. of Celestial Bcings (132), Prerious Bharas of Celestial Beings (140), Future Bhavas of Celestial Beings (146). 147 CHAPTER VI. Third Prcrious Bhara (148). Rājā Rsabha-dèra of Vinitā Nagart (149), Diksā of Rájā Rşabladèra (155), Kerala Jñlāna of Bhagarān Rsabha Srāmi (157), Fmal Emancipation of MTarı-deri Natā (15%), Scrwon ni Bha ·gavan Šrt Rsabha Strāmi (159) Birth of Marici (163) Diksă of Marici Kumāra (161), Story of Angara-dābaka (166), Marici Munı beeoming slack in performing religious duties- Marici Muni assuming the apparel of a Parivräjaka-mendı.. cant (169), Bharata Chakravartin orders out five hundred bullock-carts full of food and driuk-materials (177), Tirthan kara Bhagavān Śrî Rsabha-deva gocs to Mount Astapada (180), Esplanation of avagrahas (180), In the Samaj asaraņa there, Bharata Cakravartin asks the Bhagavān whether there will be any other person who will become a Tirthankara like himself in future or not (1+0), Ou Bhagavān's pointing out to biu, his own sou Marici, who was sitting in a corner-dressed as a Paritrājaka-as a future Vásudėva, a future Cakravartin, and as a future Tirthankara, the delighted Bharata Cakra vartin went to Marici and paid him homage as a future Tirthankara-Marici rejoicing with joy and dancing frivolously out of pride for his noble birth, incurred the evil Karma of birth in low families (183), Nirvāna (Final Emancipation) of Tirthankara Bhagavān Śrî Rsabha-ddra Swawi (184), Kapıla becomes a disciple of Marici (190), Somc considerations about in a low family (195), Karma Philosophy-(202), Kinds of Karnas (201) CHAPTER VII Fourth Prerious Bhava as a god in Brahma dèra-loka (207), Fifth Previous Bhara as a Brah mana namicd Kuusika in Kollāga village (207), Sixth Bhava as a Brāhmaṇa named Puspamitra in Sthunaka rillage (208), Sercnth Prcrious Blava as a god in Saulbarma deva-loka (208), Eighth Prorious Bhara as a Brāhinaņa nanıcd Agni dyota in Catya-saunu día (208), Ninth Prerions Bhava as a god in Iśāna ròva-loka (203), Tenth Previous Bhara as a. Brālimaņa nameri Agmbhūti in Mandira village (209), Ele- Tenth Previous Bhara as a gol in Sanat Kumara dora-loha (213), Tuclfth Previous Bhava as a Brāhmana named Bhara. dhivaja in Siètāınbikā (213), Thirteenth Previous Bhain an a girl in [hendranen-Inka (211), Fourteenth Prcriou Bhara as a Brāhmana nameri Kapıla of Rajzpriha Sagara (214), l'ificenth Prerious Bhara as a charming and in Brahima (lora-loka. 220 206 ·Šramana Bhagavāna Mahāvira. CHAPTER I. Introduction. There are two great very important categories in the Universe riz. 1. Soul. Alana Jiva Tattya and 2. Non-soul sitaat A-Jiva Tattva, and when we look upon the Universe, from the point of view of Life or Consciousness, ve divide all things which it contains into sarh Ji võtmas (Living Beings ) and water A-Jiva Pardārtha. (Non-living substance ). The Soul Fita Jiva is either LIBERATED (g. Mukta, fh Siddha) or Muwlane ÉATET Samsāri-Worldly. Every soul is potenti- -ally pure. The Mundane soul is in conbination with Karmic matter. Matter has touch, taste, smell and weight and it fills up space but the Essence of the Soul is conceived in Self-consciousness, absolutely devoid of any tinge of Materiality whatsoever. Matter is only a parasite-an unclean veil obscuring the soul's transpar- -ently pure nature. The Soul is ever all-perfect, all powerful. By ignorance and carelessness, the soul indentifies itself with Pudgala-gues-Matter and hence all its troubles and degradation during all mundance existences. The Soul is conscious; Matter is without consciousness, The Soul is inmaterial, the combination of soul and matter is material and it is effected by the soul's activity. This bondage is called Karma are since it is the Karma of or action of the soul, and it fornis a subtle bond of extremely refined Karmic matter which prevents the soul from soaring up to its natural abode of Perfect Knowledge and Eternal Peace i. e. Moksa HTET. “ The living body, as we see it, is a combination of two distinct substances i. e. Living and Non-living. On the departure at death of the living substance which actuated the living body ·2 into action during life, what remains in the corpsc, is Non-liring substancc. The union of the Soul anil Matter is self-prored. This is the first point from which Jainism starts This corresponds to the mighty and pregnant division of all things into Jira sha and A-jiva zvira i. c. Living and Yon-living or Soul and Non-soul. Soul always, and soul alonc, has consciousness It alone, is living i c is Jira, all else is non-soul, non-liring, devoid of consciousness, which never had and never shall have consciousness and is incapable of being conscious. Everything that is not Jiva is sithout consciousness. Pure Soul is pure consciousness. Pure Non-soul is without any semblance of consciousness This is not a merely logical division, convenient for analysis, arrangement, or exposition. It is a Basic Fact It must be thoroughly understood. Any error or doubt about this, will certainly vitiate one's understanding of Truth. The duality of a human being is obvious. My nails detached from me, are different. Å still finer observation may be made. Life means a grouping to-gether of so many vitalities e. g. those faculties which enable me to apprehend objects by means of my senses, or to sense my own powers of body, speech, and mind or my respiration. These vitalities exist in me, but not in dead matter. Every fact in life, to the truly observent Soul, cries out in a most unmistakable tone, the message of this inherent and inevitable mundane duality. There is Life. There is Life-less-ness. We see it in everything. We see it around us. We see it in us. It is only the man who imbued with a philosophy in the phrase of Hume « subversive of all speculation, ” which blinds himself to the obvious existence of these two facts or who by looking too long and too intently and exclusively, only upon one of these, thinks fit to apotheorize the one and to deny the other. Of this one-sided attitude are born the pure materialists and ·نم the pure spiritualists typified by the Cārvākas ( area) and the Vedāntists of India, respectively. For one, all is matter; For the other, all is soul.” "Thus at the very outset, Jainism sounds a clarion note of dissent from these one-sided views of Truth. It takes its stand on the plurality of the aspects of Truth, and teaches us that both the materialists and the spiritualists, are correct but only partially. Certainly, there is matter, there is Ajiva, thus Cārvāka is right and the Vedāntist wrong. There is also Spirit, there is Jiva; thus Vedāntist is true and Cārvāka wrong. We must see both as both are obvious. Take one broad common phenomenon of death. John dies. The whole of John does not disappear. His body is there. His vitality is not. He is not there; he has gone from the body. That 'he' who has gone from the body and who, when he was with it and in it, made it alive', is the true John; the Jiva who was called John according to Jainism. The body which he wore and which he dropped or left on death, is the other partner in the firm of Soul and Matter; it is A-jîva, But here the point to be realised clearly is this-that Matter-one of the five chief forms of Ajiya-is in union with the soul, the only living and conscious substance. Lifeless matter is found united with living soul The whole drama of life is played or danced to-gether by the living soul being in close grasp of lifeless matter. Lifeless space is the stage. Lifeless time is the duration and lifeless Dharma and Adharma, the indispensable assistants for the dancers to move or rest. The exercise of dancing is their eternal move-ment in the cycle of mundane existences. At each step, the momentum for a new movement is gained; at each embrace of matter, the delighted, deluded soul, throbs and vibrates for. a fresh embrace. Wily matter is ever ready to attack the Sou to flow into it with its million insinuations and to keep alive and vigorous, the bondage of the living by the non-living. The inflow of the non-living matter into the living soul is called Aśrava ( 7 ). The bondage is Bandha Ty. The stoppage of Aśraya, is Sampara (75.), the release of bondage is Nirjarā ·4 (FASTCT), the total Liberation of the livmg, from the bondage of the Non-liring is loksa HTT" जिजिव जीवति जीविष्यति चेति जीव | Jijira jivati jirisyati ceti Jivah. That which lived ( from time immemorial), which lives ( at present), and which shall lire ( in future ) is a Jiva, मी-प्राणधारणे-इति Jir pranadharane. The rerb Jiv जीव् is used in the sense of possessing life. A living being is one, that possesses the means of supporting life. That which possesses a definite number of vital parts-át least four for Ekendriya rafiset jîyas and more for others-in accordance with its capacity to possess, out of the ten Prāņas- Flu vital parts of the body, is called a Jiva. Prāna (m) is of tifo kinds -Dravya Prāņa, te slut and Bhāva Prāņa HTC TIT. There are ten varieties of Dravya Prāņa,-riz. The fire Indriyas free-the five Organs of Sense,-through the medium of which, the ātmā is able to acquire a knowledge of substances, They are -1. Sparshana Indriya Fata Street Sense of Touch or Tactile Perception. 2. Rasana Indriya FTP Sense of Taste. 3. Ghranendriya tufste sense of Smell. 4. Cakşu Indriya चक्षु इन्द्रिय-Sense of Sight-and 5th Shrotrendriya श्रोत्रेन्द्रिय-Sense of Hearing. 6. Shrāsoshrāsa satelitsata. Breathing, Respiration. (7-8-9.Activities of Iſınd, Speech, and Body.(7 #At Mana yoga, 8. 199tr Vachana yoga. 9. PRATT Kāya yoga.) and 10. Ayuh, Hy Life-limit. I. Ananta Jnāna TVG Infinite Knotledge. 2. Ananta Darśana HERSTE Infinite Perception 3. Ananta Cāritra Starreta me Perfect Conduct and 4. Ananta Virya Hartats Infinite Power, are called Bhava Prānas . All the living beings in this world, possess the number of Praņas, suitable to their capacity; out of the above-named ten

·an
Dravya Prūņas.
The Siddhas or the Liberated Souls, who have totally
destroyed all the Karmas and who possess Infinite Knowledge
and Infinite Perception and who enjoy Unfathomable Bliss, have
the above-said four Bhava Prūņas.
Thus, the most characteristic sign of a Jiva is its capability
of possessing Praņas.
Besides, traTUTT stafa-Caitanya laksaņo Jirah-A
Jiva has consciousness. It means that a Jiva can be known by
its ability of experieucing the happiness of good actions or the
nuisery of evil actions and of destroying good and evil Karmas,
According to Vyavahāra Naya, qaerTT-Common Usage, he
who, under the influence of good or evil Karmas, does good or
evil actions, enjoys the fruit of good or evil actions, goes to all
the four gatis otra or conditions of existence, including Naraka
Gati, 7750Tfa in accordance with his actions and who after com-
pletely destroying all Karmas, is able to attain Mokşa HTET
or the state of Final Liberation, is a Jiva sia-& Living Being.
IT IS SAID :-
यः कर्ता कर्मभेदानां, भोक्ता कर्मफलस्य च ।
संसर्ता परिनिवर्ता, स खात्मा नान्यलक्षण. ॥ १ ॥
1. Yah
kartta karma-bhèdânām, bhokta
karma
phalasya ca,
Samsartta parinivartā sa hyātmā nānyalaksaņah.
1. He, who does various actions, enjoys the fruit of his
own Karmas of actions, vanders (in the four Gatis) in this
world, and who ( after completely destroying all his Karmas )
attains Moksa htey, is called a Jiva. A. Jiva has no other cha-
-racteristic.
BESIDES,
शानं च दर्शन घेव चरितं च तवो तहा
। भीर्य उपभोगो में एयं जीवस्स लययाणं ॥१॥

·6 1. Jrānam ca darśanam ceva carittam ca tayo tahs; Viryam uvaogo a èyam Jivassa lakkhanan, 1. Jnanam th Knowledge. 2. Darśanam para Conation. 3. Carittam afti Right Conduct. 4. Tavo pat Tapah 9 Austerities, penance. 5. Viryam after-Power, strength, and 6. Uvaogo उवओगो Upayoga उपयोग Enjoyment are the characteristies of a Jiva. “ In the impure state, nine properties of the Soul may be mentioned 1. It lived in the past, is living now, and shall live for ever. 2. It has perception and knowledge. 3. It is immaterial, i. e. has no touch, taste, smell or colour. 4. It is the only responsible agent of all its actions. 5. It completely fills the body which it occupies, e-g that of an ant or an elephant. 6. It enjoys the fruits of all its Karmas. 7. It wanders in Samsára. 8. It can become a Siddha in its perfect condition. 9. It goes upward.” " In every man,-every living being,-a demand for happiness and aversion to pain or trouble, is the first universal feature of Life. Jainism seizes this as the most important characteristic of Soul. It seeks happiness. It seeks this, because it has it not. To science, soul of life is only a mysterious something that lurks Ixehind the narvel of matter. To Jainism and to all religions, this is an incomplete account of reality, the soul is as real as matter itself The Borly is rough and gross; it is fit only for the strug. gle with its own hin-matter. The Soul is subtle and refineri, not meant for struggle with Mntter, it is what feels pain and plea- The senses and the mini bear messages to it. It is the entity bikeen which and the phenonena of life, the lady is slirc ·our are the visible link. It is the souiething which still feels discontented, when the body and even the mind have found all that they want. It is a more inner principle of life than even mind. It is that which has the instinct of peace and bliss. Despite all pangs and sorrows, we still hope for the best. This unkillable hope is the faintest index to the Eternal Bliss, which is an everpresent characteristic of soul.” "The hurry and competition of life soon tire us. This is due neither to laziness nor to love of weakness. It is only the germ of compassion which is in the soul of man. It is the pursuit of peace,-of undisturbable tranquility-that is a great feature of the soul in its pure condition. The Peace and Bliss the twin goals aimed at by the soul. They cannot be ever-lasting unless based on deep, detailed, and well-digested knowledge Perception and conviction are conditions of Perfect Knowledge. Thus, perception, Knowledge, Peace and Bliss are the great characteristics of soul. In combination, they imply an fully-evolved Soul." The doctrine of Soul is not, in the Jaina view, a mere matter of faith; it is a matter of observation and common If people shut their eyes to the noon-day Sun, and go on asking. " Where is the Sun, pe cannot see it. There is no sun," there is no remedy, they cannot see the light. By shutting one's eyes to facts or explaining them away, if they oppose our pet theory or scepticism, we cannot kill facts, although Truth is shut out in part or wholly. I try to make this clear, as Jainism cannot be properly understood and followed, unless we believe in a soul and clearly realise our belief, and analyse, in details, the meaning there of. All the souls in the universe can be classified into tiro main divisions. One division contains Muktātinās UFATEHT or those Liberated Souls who having completely destroyed the bondage of all the eight Karmas and being possessed of eight great qualities of the soul viz. enormons power in the sense. 1. Kèvala Jñana e Perfect Knowledge.

·8 sense- 2. Kèvala Darśana, inceta Perfect Conation, 3. Ananta Virya Hiraet Infımte Power. 4 Samiyaktva prapa Perfect Right-Belief. 5 Aryābūdhata HTC Undisturbability. 6. Soksniatra FFHTET Kxtreme fineness deyond perception. 7. Aragāhantra 3 TETEE Inter-penetrability or infinite capacity for giring place,-and, 8. Aguru-laghutra ATESTTT4 The quality of being neither light nor heary by nature, These perfect souls, sublime in the knowledge of the Universe and Beyond (Loka i and A-loka fol.) eternal and steady at the summit of the universe,-are called Vuktātmās Macht or Siddhatmas सिद्धात्मा. The other division consists of Samsāri Jirātinās ar sieht Nundane or Worldly beings, who under the baneful influence of I. Lithfātra Te Wrong Belief. 2. A-virati faca-lonrenunciation; rowlessness 3. Pramada THE Carelessness. 4. KaSāya FTT Passions and No-Kaşaya aina-Minor Passions helping them, and 3. Yoga oty Functional activities of mind, speech and body Alana Yoga Hat Vacana Yoga evert and Kaya Yoga, tikett), ander from time immemorial, in this endless misery-stricken Samsāra and assume forms in all the four Gatis ta or conditions of existence riz 1 As a celestial being देव Dera during Dera Gati देवगति. 2. As a Manusya मनुप्य-a Human being during Wanushya Gati agentia 3 As a Tiryanca facts-a sub-human creature a lower being or a brute, during Tiryanca Gati feria and 4 As a Jāraka 16-a hellish being during Naraka Gati fifa-in accordance with their good or evil actions THE FOURTEEN SOUL CLASSES. वादरसुहमे इंदिय वि ति चउरिदिय असण्णीसण्णीय पज्जत्तापञ्जत्ता एवं ते चउदसा हुन्ति । Bādara suhumè indiya bi ti caurindiya asaņņi ya; Pajattā-pajjattā èram tè cau-dasā hunti, The one-sensed souls, fine and gross; the tiro-three and ·four-soused; tho five-sensed, irrational and rational; all these, being developable and non-developable, make the fourteen classes (of Jiva ).' This gathil cnumcrates the fourteen soul-classes, which may be shown thus or t 1. Finc One-sensed 2. Gross Each of these is either, S. Two-sensed 1. Developable of 4. Threc--sensed 5. Four-sensed 2. Non-developable 6. Irrational Five-senseil अपर्याप्त 7. Rational Paryāpta (taip Developable) Jiras are those irho, within one antar-mubaita i. c. within 18 minutes, gain the capability of fully developing the essential characteristics of the boily, into which they are going to incarnate. While, those that do not gain such a capacity, are called Aparyāpta (अपर्याप्त-Nondevelopable.) [ Antar-mubarta is a period of time, which at its minimum consists of nine Samayas and above and at its maximum, of forty-eight minutes, minus one samaya. All the nther periodis, between these minimum and maximun, are caller Antarmuharta ] KINDS AND VARIETIES OF SOULS. Samsāri souls or Santsāri Jirātinās ciert SATTEHT SIC of two kinds, riz 1. Sthāvara Feat Immobile Souls, anil 2. Trasa Te Mobile Souls, according to the bodies they inhabit. Sthāvara Ferrari Jivas are those which are devoid of locomotion and have only one organ of sense, riz that of Touch or Tactile Perception (FY3T Sparśana.) Earth, water, fire, air, anl the regetable kingdom, are known as Jivas belonging to the Sthārara class. Symptoms of life in these Sapiāna Sthārara (EATURE TETT) or living fixtures, consist among otber phenomena, in RESPOX- SIVE-NESS, as manifested by the series of changes in the २ ·10 organic and in-organio worlds, as has also been recently demonstrateil by Dr. Jagdish Chandra Bose, the most renowned Bengalee Scientist of the day, that, in addition to the dead pudgala-matter, there is something superphysical, both in the living and in the so-called non-lıı mg Experiments have shown that, like plants and animals, a piece of metal responds, in a like manner, if suitably influenced But when killed by poison, like the plant or animal, it does not respond. When this something superphysical, departs from the constitution of the living and the so-called nonlivmg, we say, it is dead, by which we mean that it does not respond. Sthāvara souls are of five varieties-- 1 Prithvî Kāya geattery Earth-bodied Souls. Mineral substances c Stunes, Vetails-Gull, Silrei, Copper, Tı, Zinc, Dia- -monds, Saphire, Arsenic, Mercury, Common Salt, and various kinds of salts, earths, and stones, are examples of Prithvi Kāya substances. 2. Ap Kāya Souls 37467TT Water-bodied Souls Surface water of rivers, ponds, lakes, sens, oceans, water of wells, deep-springs, rainwater, dew, hail, ice and-Ghanodarlhi dara-solid mass of thick Watery stratum supporting the under-growul residences of hellish bemgs and the celestial aboles of heavenly beings, are examples of Alp Kāya souls B Agni Kaya अग्निकाय Tu Kayn तेउकाय Tejas Kayn तेजस्काय Firc-burlied Souls Live burning coals, fire of flames, bright light, -parhs of fire cmitting from hcape of hay or wood, fire-branı, ineteor, torch, lighting and sparks of light conuing from stars am planets, aue cuamples of Agni-Kāya souls. 4 Vāvukā. Titu Air-bwlicri Souls Wind-storm young winlanturin with loussard direction, wnl-storos 113*** DIL in 3 orele, milil « indl-breeze, frent url-stormy, tlich 11110 thin nir-utritin it the lyttom of scns, are example of air- Txwlied soul. The aur that uc lopenth in, in hell to luce snturnted with was fine animalcules his ill's ·11 . 5. Vanaspati-Karya rane Pre-Souls m the Vegetable Kingdom-The presence of life in plants. has been prored beyond doubt by the rescarcles of Dr. J. C. Bose. The plants live, grow, and die, and respond to huunn and other stimuli applied to them. Jamism has long smce creilited plants and minerals with the possession of a soul anl consciousness of a very low grale. The vegetable kmgrom is divule mto two groups. The one containmg Pratyèka Vanaspati Kaya Jivas 97 TET PEITT or Inlıvıdual-souleil Vegetables possessmy one soul mone berily. They are always Bicara agt gross, never Saksma-FERT fine. These Pratyèka Vnnaspati Kūya Jivas have an individual soul for the root, skin, leaves, wood, flower, fruit, and seed. The other group contains Sälharana Vanaspatı Kiya Jivas FTETTO ang fett-Common or Group-souled regetables, which have innumerable souls in one body. Bulbous roots, sprouts, buls, moss of fire varieties, carrots, potatoes, garlic, yam, turmeric, Auritrèla, thorn-apples, sprouts of newly-grown corn, turnips, culi-flower, mushrooms, aloes, all unripe fruits, all leaves with hidden veins, green ginger, unripe fruits of tamarinds and mangoes, onions, varieties of thorn trees, Guggula, lenves of hemp, railish, and all those vegetables whose reins, knots, and joints are hidden, which, on division, can be dirided equally, which are without fibres and rhich grow even after they are crushed-are a few examples of Sâdhūlaņa Vanaspati Kiya Jivas, They are also called Ananta (Hia) Kīya Jivas. Besides the above-named Sadhārana Vanaspati Kāya Jivas, there are a number of other unknown Sadhārana Vanaspati Kāya Jivas, By destroying a portion of it, innumerable small animacules are likely to suffer. These Sādhāraņa Vanaspati Kāya Vegetables should not be used as food, because, by the use of such substances, not two or four or even more, but innumerable small animalcules are killed, they should, therefore, be abandoned for ever. By the operation of the Common ETETO Sadharaña body making Karma,-the Nigoda bodies, as they are also called, become - ·12 Group-souled. They are again known to be of tiro kinds gross or fine. Their bošlies are gross or fine through the operation of gross or fine body-making Karmas. Obstructive ( TTT ghāta ) body is gross, while non-obstructive para A-ghāta body iş fine. Gross bodies are caller destructible or obstructive, because they alone can restroy each other. Fine bodies are indestructible or non-obstructive, because nothing can kill them, and they can kill nothing. They die a natural death at the exhaustion of their Age-Karma. They per-. varle. throughout the whole universe, Nigoda Living Beings. Nigoda ” beings are of two kinds,--fine and gross. Fine Nigoda Living beings exist creiywhere in the Uniyerse-from the nether-most hell to the highest region of the eternally Liberated Souls-( 14 Rajus high ). They are one-sensed, both. developable and undevelopable, they take birth and die eighteen times in the short interval of time taken by one pulse-beat of an average human being. Of course, being souls, they have knowledge, but this knowledge preceded by its conation, is limuted to the sense of touch. These Nigoda souls are-neither earthbodied, water--bodied, fire-bodied noi air-bodied. They belong to the vegetable sub-class of the Inmobile Class of Souls. They have one body occupied by many souls, which are born, which live, and which die together. These group-souls are of two kinds, – 1. Those that have never left Nigoda. They are called Nitya fara ) Nigoda ever-one-body-many souled separat. 2. Those that left Nigoda and became embodied in higher forms of soul-classes, but have come down to Nigoda once more. These are called Itara Vigoda sa chatte or Caturgati Nigoda stafarite-One body-many-souled. These two are also called Sādhāraņa or Common or Groupsouled-classes of -vegetables, ·13 The other class of souls is Trasa 7-( from Sanskrit STEE to fear ) or Mobile Souls. Trasa Jîvas are those, who have power of locomotion and are therefore, able to run away from the seat of langer. The distinc- -tion is that, the Sthāvara Souls cannot more at all, at their own will, while the Trasa Souls are able to move to a greater or less extent. The Trasa Souls have sense-organs and they are named att Dvi-indriya TT-Tri-indriya, TUFFET Catur-inrıya anit təPET Pancèndriya, accorling as they possess two, three, four or five sense-organs, DIFESE Dyi-indriya souls are those, which have two senses 1.-e. that of touch, and that of taste. Conch, shells, cowries, leeches, mtestmal worms, silk-worms, maggots etc, nie examples of two-sensed souls. Tot Tri-indriya souls are those, which have three senses i. e, the sense of touch, the sense of taste, and the sense of smell. Bugs, lice, ants, centipeds, cochineal, worms in human excrements, worms in excrements of lower animals, insects in poilul grams of corn, insects found on cars of diseaseil cloys, worms founl in spoiled sugar and sugar-juice, are erauples of three-senseil souls, Three Catur-ındıiya souls are those, which have four senses, i, e. the sense of touch, the sense of tiste, the sense of smell, and the sense of sight Scorpions, hees, wasps, flies, cralin, mosquitoes, and brown revlilish leech, are ? feu cumples of four-sensed souls. Two-sensed souls do not usually possess any legs. Throne senscd souls hive four to six or more les Four-u?11***} worlds hare six ar cight legs, ani fue-senseid somla huve tits 118 1 feet, Serpents, pantheon-, anl fiski hares no legs. Three-sensed Jivas have to bars in frunt, 21.1 four-solist!

·14. jivas have two horny excrescences 1u front. jat-Pancèndriya souls are those, who possess all the five senses-viz, the sense of touch, the sense of taste, the sense of smell, the sense of sight, and the sense of hearing Pancèndriya jîvas are of four kinds Fiz 1. Nāraka नारक Hellish beings. 2 Tiryanca-foreret Lower animals, brutes, 3. Manusya AT- Human beings, and 4. Dėvas da Celestial beings. 1 Vārakās arcs Hellish, Váratásarcar-Un-anused, are so-called because they never lıke the Dravya ry Objects, Ksetra, Et Place, Kāla to Time, and Bhāva ifra Conditions, in which they are placed nor do they like each other. All the objects and surroundings in hell, are altogether disagreeable The very name Nārakā arcent, or Nāratā FICAI, signifies that the hellish beings do not, at all, like the conditions of hell nor do they like each other. 2. Turyanca forta Crooked, Sub-human souls, Lower animals or Brutes,-are so-called because they adopt crooked thoughtactivities, hare open indulgence in their animal passions, are in a very low position as regards their body position, have little knowlerige, and have multifarious grave demerits. 3 are Manusya. मनुष्य Männisah HTETT Human beings (en) are so-called because they always have discrimination, are mentally well-qualifierl,-strong of will-power, and descended from the Mfanus (or Kulkaras) the leaders of men, Manus or Kulkaras * are born in the Bharata and Airrata Ksètras just at the beginning of the transformation of Bhoga-Bhamı or enjoyinent conrlitions into Karmn-Bhūnu or work-conditions They are sirteen in number anni one follows the other nfter definite intervals. They instruct the people into new ways of liring and hence they have been spoken of as the chiti ancestors of all inea.

·15 During the present age, Nābhi Rājā was the seventh Kulkara and his son Śri Rishabha-deva, was the first Tîrthankara of the present series of twenty-four Tirthankaras of the Jainas and his son Bharatar Cakravarti,-aftor whom the country 15 named Bharata Ksetra,-was the first Cakravartin. + Dėvas de or celestial beings are so-called because they always amuse themselves with their eight heavenly acquisitions, and have shinny heavenly constitutions, The eight heavenly acquisitions of the celestials which are theirs by nature, are the following – ܚܕ 2. 4 Animā arfurie-This enables them to make then body very small. Mahimā ich is the opposite of the first and helps them to extend their bodies to any dimensions. 3. Lagumā ar by which they can make their bodies very light. Garimā TRAT by which they can make their bolics very heavy. 5. Sakāma Rapitva 77 TAPOCA by which they can, at their own will, adopt any fornis and any number of bodies at one time. 6. Vasitva वशित्व by which they can bring others inclor subjugation. 7. Išitva Fatra by which they can exhibit superiority. 8. Prakāmya -Power to act as they desire. Celestial Constitution-The constitution of celestial souls is technically called,-Vaikrıyıka Śarira offers T-Flud burly. The celestial beings can assume any form they like. Their boly has no flesh, blood, and bones, and there are no filthy cicletions from it. It is very lustrous. We are human beings. The Pancèndriya Jivas «re called rational (Srnjni-Possessing clear conception) or irational ·16 (e-A-saijnt-Not possessmy clear conception) in accordance as they possess clear conception or not Horses, cows, buffaloes, dogs, asses, elephants, tigers, lions; birds like pailuts, pigeons, crows, scd-biiis, aligators, fish living in water, snakes, panthcons, crairling on ground-are a few examples of Ti yanca Pancèntriya Jiras. Varieties of Tiryanca Pancèndriya Jiras. जलयर थलयर खयरा तिविहा पंचिदिया तिरिक्खा य । सुसुमारमच्छकच्छवगाहा मगरा य जलचारी ॥ १ ॥ Jalayara thalayara khuyarā tivihā pancin'lıyā tirikkhā ga, Susumāra maccha kacchava gāhā mggarā ya jalacāı i Tuyauca Pancènciriya Jivas are of thuce kinrls -1 Jalayara- HR-1. Aquatics or those living in ratei. 2. Thalayara STT- Those living on dry land and 3. Khayarā-777-Those flying in the air > Susimāra ECAT Sca-whales, Maccha 73 Fish, Kacchava- कच्छव Tortoise, Gahā गाहा-ग्राह Crocodiles and fagarn मगर Wirinc-monsters, aligators,-are examples of Jalacara Jisas पउपय, उरपरिसप्पा भुयपरिसप्पा य थलयरा तिविहा गो-सम्प-नउल-पमुहा बोधवा ते समासेणं ॥ २ ॥ Carpay. Vuaparı-appa Bhuraparısaprā yn Thnlayarā tirihā, Go-S1pp2-Vina-pumuhī bwwlharsā tè samāsènan Thalvlura jisits are of threc hinils – 1 Cup211 777 Catuspula Tour Four-foruteil quadrupris * l'ra pirappigrafemy-Ura pririsarpā FATI-Throuwring Buy a-t-111 Bhupu prri-aprī proport Bhuje p><r?» spri 1740. The moving on landu, (1) 14ارا Ctxorn, frufpitives, first of t, punon, c's plinuta, ramrla, y ropy, 7* ete 2 carplay of Fire-firal Thilam Jirar ·17 Sappi EST-Sırp. Etf-Serpents, huge snakes, bnas, pantheons etc are a few examples of Thakur Jivas mowiny about on breast. Naula-757-Vakula FFT-Mimyouse, rats, squirrels, monkeys ete are a few wamples of Bhuj.2 -parisarpa UFTREF Jivas moving about on armas खयरा रोमय-पक्खो चम्मय-पक्खी य पायडा चेव । नर-लोगाओ चाहिं समुग्ग-पक्खी विगय-पक्खी ॥ ३ ॥ Khayarā Roomayal-pakkli Caminaya-pakkhî ya pāyalā cdra; Yara-logā, bāliim Sanuugga-pakkhi Vigaya-pakkhi. Khayarā 2777-Khécarā eart-Birls,-moving about in the air, arc either Romay.2-pakkhi TATTFE-possessed of wings furnished with fiue hair, or Cammaya-pakkhi FA-ket possessed of winys marle of skın; anil ontsule the Manusya loka i. e Jambu dvipa, Dhātakı Khanda dvipa ani Arlla Puskaravara dvipa, w here only there are living beings, there are birds with closed wings and with extendel wings. Parrots, pigeons, crows, sparrows, swans, cranes, vultures etc are examples of Romaya-pakkhî chy-et-Jivas. i. e. birds whose wings are furnished with fine hair. Bats, nettle-wings etc are cxamples of Cammaya-pakkli, AirFET-Jiras. सव्वे जल-थल-खयरा समुच्छिमा गन्भया दुहा हुन्ति. Savvè Jala-Thala-Khayarā samuchchhimā gabbhayā duhā hunti. All these Jalacara, Thalacara and Khècara Jivas are born from an uterus, as well as, are born spontaneously without an uterus (or a divine bed or a place of birth for Nāraki Jivas.) Paryāpti quffy (Developableness )-- Paryāpati perife is the attainment of the capacity of dereloping body, mind, speech and the five senses, while Prāna mom is the activity of those func-' tionaries.

·18 Biologists and Zoologists alone can say if it is capable of being subjected to experiments. But the briefest Jaina account is this - The newly-born-Soul is incomplete, but it has the capacity to become comptete, in assimilation, body, senses, respiration, speech, and mind. The completion of the capacity to develop these sis processes, makes the six Paryaptis. When a soul goes from one conflition of existence to another, it assimilates the molecules of Ahāraka ziet# Matter and also of speech-matter in the case of more than one sensed and of mind-matter, in the case of rational beings The āhāraka molecules form the physical body of human and sub-human beings, the fluid-Vaikrıyika differ-transformable body of celestial and hellish beings, and the assimilative body in case of saints. These molecules must be reduced to a primary solid and liquid form. The completion of the capacity to do it, is the Assimiliative HTETC#-Abāraka-Development. The solid portions develop into bone and hard substances, and the liquid into blood, bile etc,-the fluid substances of the body. The completion of thecapacity to do it, is the S'arîra grire Body Development. The molecular matter assimilated by the soul is further formed into sense-organs, the completion of the capacity to do it, is the Indriya gft-Sense-Development The wear and tear of the body, is made up by ceaseless Respiration. The com. pletion of the capacity for respiration is Aņapāņa muretut Development. The completion of the capacity to form speech-molocules and mind-molecules into speech and mind, is respectively the Speech and Mind Derelopment The beginning of the acquiring of four, fire or six capacities is simultaneous, but their completion is in the order in which they are named abore. And from the first kind, cach successive developnient takes more time to complete itself than its predece. scor. But ench one individually, and all the sir ocllcctively nerer ·19 One take more than one Antar-Muhurta, the minimum of which is nine samayas, and maximum is forty-eigh tminutes, minus samaya But a completelyundevelopable (Labdhi Aparyāptaka ( लन्धिअाप्तक) soul does not complete its capacity ot develop and dies within Antar-Muhūrta which is one-eighteenth of one pulse-beat. one The right place of enjoying the benign fruits of good aotions dond by human beings and lower animals, is Dava-loka aastat, Celestial abodes,-and place of enduring the hardships of evil actions done by them, is Nāraka Bhumi-ar Hell. The Nārakas live under-ground. The middle world of the universe is the region occupied by human beings and the subhuman beings. The middle of the Upper World is the region of heavenly beings. THE UNIVERSE. The Universe is 14 Rajus high, 7 Rajus at the base with a thickness, which at its base 18 7 Rajus, then it gradually decreases to one Raju at the height of 7 Rajus i. e. at the Middle of the Universe, where the Middle World i, e. the region of the human and sub-human beings 18 situated. Then, it gradually grows to a thiokness of 5 Rajus at the point where the sixth heaven ends and which marks the Middle of the Upper Worla or the region of heavenly beings. Finally, it gradually decreases to a thickness of one Raju at the top of the Universe i. e. 14 Rajus high above the base, 7 Rajus high above the Middle World and 3} Rajus high above the sixth heaven. It is here that the Siddha Ksetra the Region of Eternally Liberated Souls is situated. This is at the top of the Universe, Or The whole universe is enteloped in three atmespheres, called the - Vāta Valayas aracy or wind-sheaths. They are.

·20 I. The thick wind or very dense atmospheic Ghanorladhi-rātavalnya galereya घनोदधि-वात-चलय. II. The less thick dense atmosphere Ghana-rāta-alnya घतवात-वलय OL Ur III. The finc vinil तनु वात-वलय. rarcatinosphere Tanu-1ātn-Talaga The abore human region is Adhi Diipa tieto two conti nents and a half-viz. Jambū Drip Dhātakı Khanila, and half Puskala-vara Dripa. Space 377F1T Ākāśa is diridert into the Universe achtsfit Lokā-kāśa and Sun-universe effet Alokā-kāśa. The universe is duuled into three parts The Upper Univei se Urdhra-loka, the Mulle Unircise Madhya-loka #uth, and the Lower Universe we all Adhah-loka The Uppei Universe and that alone contains the hearenly residences of celestial beings. In the centre of the Middle Unirerse, there is Mount Meru. It is surrounded on all sides by Jambū dripa,-a continent hasing a diameter of 100000 yojans. Jambū dripa is cncncled by the Layana Samudra Jauregs 200000 yojans in diameter. This is encircled by the continent Dhātaki Khanda ETATOOTEST 400000 yojans in diameter encucled by the ocean Kālodachi कालोदधि 800000 yojans in diameter. This is again encireled by the continent Puskara पुष्कर Dripa द्वीप 1600000 yojans in diameter. Puskara vara drîpa is bisected through-out by the mountain Mānu- Sottara Higare so-called because no human being can exist beyond this mountain. Beyond Puskara vara, dvipa, there are in.- numerable oceans and continents, the diameter of each one being double that of its predecessoi. The last continent is Srayanbhū-ramana and the is also called Svyambhū-ramana FREICHT. The last continent is divided in its middle by the mountain Svayamprabha ( स्वयंप्रभा). ocean The first 24 continents and the first two oceans, have both Karma Bhūmi-fi and Bhoga-Bhūmi vrh. The last ocean ·21 and half of the last continent next to the ocean have got only Karma-Bhūmi. The rest of the oceans and continents have only Bhoga-Bhūmi. The Middle Universe is the abode of three groups of celestial beings i. e. 1. Bhavanapati taaqfa Residentials 2. Vyantara trae Peripatetics and 3. Jyotisk Funtata Stellars, as also of the human and sub-human beings. Human and sub-human beings both of Karma-Bhūmi and Bhoga-Bhūmi type are found in the first two oceans and the first two and a half continents i. e. up te the Manusottara. No human beings of any kind are found anywhere else in the Universe. One-sensed beings are found in the whole universe, 2 to 4- -sensed and 5-sensed irrational beings are found only in the first tipo oceans, first 24 continents, last continent and the last ocean. Fivc-sensed rational human beings are found only in - the first 2} continents and the first two oceans. Five-sensed rational sub-human beings-lower animals of the Bhoga-Bhūmi type, are found everywhere exoept the last half continent and the last Ocean. Beyond Mánusottara and the Svayamprabhā, there are only 5-sensed animals with mind only of the Bhoga-Būmi type. In the last { continent and the last ocean, there are all kinds of animals of the Karma-Bhūmi type. Our earth is an immense circular body consisting of a number of concentric rings called Dvipas -Islands, separated from each other by ring-shaped oceans. In the centre, stands Mount Meru. Around this, at its foot, runs the first continent Jambū-dvipa ther. This is surrounded by the Lavana-samudra, or the Salt Sea. Then come the other continents each followed by & sea-ring. The names of the first eight continents beginning from Jambū-dripa out-wards are - A 1. Jambū-dvipa FETT-The Jambū Island, ·22 2. -- Dhātaki-dvipa-elah tg-called the Grislea Tomentosa Island from its resemblanee to the flower of Grislea Tomentosa. 3. Puskara vara-dvipa gre tatt eit called the Lotus Island from its rasemblance to the lotus flower. 4. Vāruņivara-dvipagrautari eta The Water Island. 5. Ksiravara-dvipa-oftar eta The Milk-white Island, 6. Ghrytavara-dvipa gaat itu Ghee (Clarified butter ) Island, 7. Iksuvara-dvipa TITEIT The Iksuvara dvipa Nanliśvara-dripa faceta The Nandiśvara Island, 8. The sea between Dhātaki-dvipa and Puşkara vara dvipa 18 the Kālodadhi Fotele. The Puşkaravara dvipa is divided by Mount Mānuşottara, which is the ultimate limit of the region inhabited by, human beings. Thus, human beings live in two and a half continents Jambũ-dvîpa, Dhātaki dvipa and half of Puskaravara dvîpa. The nane of the last sea is Svayambhū-ramaņa FTTHUT. Non-human beings (Tiryanca fata) live in the whole of the Middle World; Inimobile souls ( Sthāvara fyra) in the whole Universe. Aquatio souls are only in the first two seas (Lavana Samudra and Kālodadhi ) and in the last. We are concerned mainly with Jambū-dvipa. It has six mountains running thru it east and west. These are, These are, from south to north -(1) Himavāna fahara (2) Mahā-binavāna Arithanat (3) Nisadha face (4) Nila stes (5) Rukmin Emfha and (6) Sikbarin fatefia. These divide it into seven zones. From the south, the names are. Bharata-Kśètre 2. Haimapata- Ksdtra 3. Hari-Kśètr& 4. Videba-Kśétra 5. Ramyak Ksatra 6. Hairanyavata-Kśètra and 7. Airayatı Kśdtra, Bharata-kşdtra is the part to wybich we belong. Bharata ·23 ksetra is divided by the Vijayāradha wountain into a northern and a southern region. The northern region is peopled by Milecchas 163 (barbarians) The southern region is divided into three sections by tiro great rivers-the Mahā-Sindhu werfery Indus in the west and the Maliā-Gangā FETITI Ganges m the east. The barbarians, again, people the ortreme castern and western sections. We belong to the middle section called the Arya-klaņda. It is bounded by the Great Ganges on the east, by the Vijayārdha Mountain on the north, by the Great Indus on the west, and by the Salt sea on the south Bharata-ksetra is 5267 yojans broad. The river's, the Great Indus and the Great Ganges, and the mountain Vijayārdha divide it into six sections as seen above. Our whole world with its Asia, Europe, America, Africa, Australia etc. is included in Arya-khanda. The rivers, ·Chapter II Su-de'va सुदेव Su-guru सुगुरु Su-dharma सुधर्म 4. Su-d'èva. It is said 1, गजाश्वपोतोक्षरथान् यथेष्ठपदाप्तये भद्र निजान् परान् वा भति विक्षा सुगुणान् भवं शिवाय शुद्धान् गुरुदेवधर्मान् ॥ १ ॥ Adhyātua Kalpa-druma 378TTTHCTA 1 Gajā sava potoksa iathān pathesta padāptayè bharlra'. nijān paiãn vã, Bhajanti vijnāh sugunān bhajaivam shivāya shuddhān gurudèra dharmān 1 Just as wise persons take into their service, their own well-equipped elephants, horses, boats, oxen and chariots or those belonging to others, for the purpose of going to a desired place, in the same manner 0 worthy man !, therefore, adore a Sudova gea a true God, a Su-gmu ETE-a true Guru-teacher and Suidharma Er a true Dharma for the intaininent of Liberation 2. न धर्मचिंता गुरुदेवभक्तिर्यपां न वैराग्यलवोऽपि चित्ते तेषां प्रसूक्लेषफल पशूनामिवोद्भव' स्यादुदरंभरीणाम् ॥ २॥ STEFTCH+46#dh-Ayātma Kalpa-druma. 2 Na dharmacıntābhakti-r-yésām, na vairagya lavospi csittd, Tèsām prasūklėsa phalah pasīnāmıyoibhavah syācluclarambharivām 2 The birth, of such poracions persons, who have no conglo neration for virtuous actions, who hare no derotion towards Gurus and Doras, and who hare not a particle of indifference to worldly objects in their minds, is as visticasing as the birth of a lower animal. Knlikāln Sarsninn Acārya Mahāraja Sriwán Hàmcanlrā. chāryaji writos nbout the ninet esaentin) qualities of Suldra mer a Trun Got thus.

·25 1 महाशानं भवेधस्य, लोकालोकप्रकाशकम् महादया दमो ध्यान, महादेव स उच्यते ॥१॥ १ रागद्वेषौ महामल्लौ, दुर्जयो येन निर्जितौ। महादेवं तु तं मन्ये, शेषा वै नामधारकाः ॥२॥ 3 महाक्रोधो महामानो महामाया महामदः। महालोभो हतो येन, महादेवः स उच्यते ॥ ३ ॥ महादेवस्तोत्र-Mahadeva Stotra ( Hem) 1. Maliājiānam bhavèdyasya, lokāloka-prakāśakam; MIahādayā damo dhyānam Mahādèyah sa ucyatè. 1. 2. Ragadvesau, mahāmallau, durjayau yena. nirjitau, Mahādèram tu tam manyè sèsā vai nāmadhārakāh. 2. 3. Maha krodho, mahā māno, mahā māyā mahā madah, Mahā lobho hato yena, Mahaderah sa, ucyate. 3. 1. He, who has complete knowledge capable of enlightening Loka the Universe, and A-loka-the space outside the Universe, who has great compassion (for living beings); who has selfcontrol; and who is devoted to religious meditation, is called a great God. 2. I really consider him, as a great God, who has conquered, the two very powerful wrestlers,-passion and hatred-wluch are hard to be conquered, the rest are merely bearing the name. 3. He, who has thoroughly overcome great anger, great prile, great deceit, great conceit, and great greed, is called a great God. यो वीतरागः सर्वज्ञो यः शाश्वतसुखेश्वरः क्लिष्टकर्मकलातीतः सर्वथा निष्कलस्तथा ॥४॥ यः पूज्यः सर्वदेवानां यो ध्येयः सर्वयोगिनाम् यः स्रष्टा सर्वनीतीनां महादेव स उच्यते ॥ ५॥ -Bhagarān Haribhadra Sūri Aştaka Prakaraṇam.

·26 4. Yo vitarāgah Sarvajno yah śāśvatasukhès rarah; Klishtakarmakalātitah sarvathā niskalastathā, 5 Yah pūjyah sarvadèvánām, yo dhyèyah sarvayoyinām; Yah srastā sarvanitinān, Mahādėvah sa ucyate. 5. He, who has become completely free from passion and hatred, who is Sarvajna Fest Omniscient, who is the Lord of Eternal Happiness; who has completely over-come the smallest portion of Karmas of evil actions, and who has, therefore, become completely free from the miputest part of Karmas in every way, 5 Who is worshipped by all the gods, who is meditated upon by all the Yogins, and who is the creator of all worldly visdom, is called a great God. विष्णु; त्रिपुरान्तको भवतु वा ब्रह्मसुरेन्द्रोऽथवा भानुर्वा शशलक्षणोऽथ भगवान् बुद्धोऽथ सिद्धोऽथवा । रागद्वेषविपातिमोहरहितः सत्त्वानुकम्पोद्यतो य सर्वेस्सह संस्कृतो गुणगणैस्तस्मै नमः सर्वदा ॥६॥ 6. Visņu-r-vā Tripurāntako bharatu vā Brahma Surèndro'tlarā; Bhūnu-r-rā śaśalaksaņo'tha Bhagavān Buddho'tha Siddho'thavā. Rāga-dresarisārtiMoharahitab sattvānukampodyato, Yah sarraissaha samskrito gunaganaistasmai namah sarradā. 6 Let him be Visnu or ſıra or Brahmā or Surendra-the King of the gods-or the Sun or the Moon or Bhagarān Buldha or Siddha Bhagarān But obcisance always to him, who is deroid of the misery of the poison of Passion and Hatre and Moha (Infatuation, lelusion), who is always ready to have compassion for all living beings, and who is adorned with a multitude of virtuous qualities. 7. निर्ममा निरहंकारो निस्सटगो निप्परिग्रह। रागडे पविनिर्मुक्तस्त देवं ब्राह्मणा विदुः ॥ ७ ॥ -Sira Puriņa, Juana Samhita

·27
7.
Nirmamo nirahankāro nissango nisparigrahah;
Rāga-dvėsa-vinirmuktastam devam brāhmaņa viduh. 7
7. The Brāhmans HT Theologicians call him a Dèrada a
God, who is free from love towards worldly objects, who is free
from egotism, who is free from all desires, who is free from
possessions, and who is delivered from the bonds of passion and
hatred.
5. Arahat Döva or Jinèndra Deva.
o
रागोऽहनासकमनानुमेया, द्वेषो द्विषद्दारणहेतुगम्यः
मोह. कुवृत्तागमदोषसाध्यो, नो यस्य देवस्य स चैवमहन् ॥ १॥
mit se# 9747917-Śrî Astaka Prakaraṇam.
1. Rāgo'anganāsangamanānumdyo, dvèso dvisaddāraṇahetugamyah,
Mohah kuyrittāgamadosasādhyo,no yasya devasya sa caiva-
-marhan.
1. Rāga Tr Passion is to be inferred by association with
young females, Dyesa Hatred or malice to be known as the
sign of destruction of enemies, and Moba ATE (Infatuation or
delusion) is to he inferred by the acquisition of defects incidental
to evil actions. A god, who does not possess any of these defects
is a True God, and he is an Arhant tera (Parmātmā).
2. शंगारादिरसाहारैर्न दूनं देहिनां हितम्
एकान्तशान्ततोपेतमाहतं वृत्तमद्भुतम् ॥ २॥
2. Śringārādı rasāngarair-na dunam dehinām hitam,
Ekāntaśāntatopètamārhatan yritamadbhutani.
2. The virtuous conduct of the Arhanta is wonderful. The
welfare of living beings is not destroyed by the cmbers of the
relish of sexual love, (as) it is endued with exclusive tranquility
3
जिनेन्द्रप्रणिधानेन गुरूणां वन्दनेन च ।
न तिष्ठति चिरं पापं, छिद्रहस्ते यथोदकम् ॥ ३॥

·28 3. Jinèndra-pranidbānèna guruņām vandanèna ca, Na tisthati ciram pāpam chidrahastè yathodakam 3. By profound meditation of Jinèndra Paars-Parmātmāthe lord of the Jainas,-(who have conquered passion, hatred, delusion etc)-and by respectful salutation to the teachers, sin does not exist, like water in a hand with holes in it. पापं लुम्पति दुर्गतिं दलयति व्यापदयत्यापदं पुण्यं संचिनुते श्रियं वितनुते पुप्णाति नीरोगताम् । सौभाग्यं विदधाति पल्लवयति प्रीति प्रसूते यशः स्वर्ग यच्छति निवृतिं च रचत्यर्चाऽहतां निर्मिता ॥४॥ 4. Papam lumpati durgatim dalayati vyapadayatyapadanm; Punyam sancinutè Sriyam vitanutè puşņāti nīrogatām. Saubhagyam vidadhāti pallavayati prītim prasūtè pasah, Svargam yacchati nivritim ca racayatyarcārhatām nirmitā A. The worship, done to the Arhats, destroys sin, crushes misfortune, kills misery, accumulates Punya goy Merit, spreads prosperity, nourishes health, bestows good luck, diffuses affection, generates fame, bestows heaven, and accomplishes Aloksa मोक्ष Liberation. 5. स्वर्गस्तस्य गृहागणं सहचरी साम्राज्यलक्ष्मी शुभा । सौभाग्यादिगुणावलिविलसति स्वैरं वपुर्वेश्मनि । संसार. सुतरः शिवं करतलक्रोडे लुठत्यञ्जसा यः श्रद्धाभरभाजन जिनपतेः पूजां विधचे जनः ॥५॥ सिन्दूर प्रकरण-Sindura Prakarana 5. Svargastasya gribāngaņam sahacari sāmrajyalaksmīh śubhā, Saubhagvadi gunvalir-vilasati svairam vapu-r-resmani, Samsārah sutarah siyam karatalakrodė luthatyanjasā, Yah sraddbā-bharabhājanam Jinapatèh pūjām vidhatto janah, 5. The man, who sincerely Irorships Jina-pati-जिनपति the . Lord of the Jinas-with confidence, has Svarga, Feriti heaven as ·20 the courtyard of his house; the excellent wealth of the universal sovereignty accompanies him, a series of good luck and other virtuous qualities becomes gradually manifest, the Samsāra Fier (the occan of worldly existence), becomes easy to cross, and pros. perity rolls specdily into the cavity of his hand. 6. यः पुप्पैर्जिनमर्चति स्मितसुरस्त्रीलोवनै सोऽर्च्यते यस्तं वन्दत एकशस्त्रिजगता सोऽहनिशं वन्द्यते । यस्तं स्तौति परत्र वृत्रदमनस्तोमेन स स्तूयते यस्तं घ्यायति क्लप्तकर्मनिधनः स ध्यायते योगिभि ॥६॥ 6. Yah puspair-jinamarcati smitasurastrilocanaih so'rcyatd, Yastam vandata ekśastrijagatā so’harnıśam vandyatè, Yastam stauti paratra vritradamanastomèna sa stūyatè, Yastam dhyāyati klriptakarmmanıdhanah sa dhyāyatè yogibhih 6. He, who worships a Jina with flowers, is adored by the eyes of smiling divine females, he, who bows down before him only once, is saluted always by the three worlds, he, who subsiding enemics, praises him, is praised by euoligistic hymns in the next world, he, who with his karmas destroyed by cutting down, meditates upon him, is meditated upon by Yogins. 7. गृहाणि कर्माणि विहाय भव्याः श्रीवीतरागं परिपूजयन्ति । ये शुद्धभावास्त्रिदशाधिपत्यं सम्पादयन्त्याशु शिवं क्रमेण ॥७॥ Grihāņi karmāni vihāya bhavyān; Śrī Vitarāgam paripūjayantı, Yo śuddhabhāvastridasādhipatyam, Sampādayantyāsu śıvam kramèņa. 7. Those fortunate persons, who leaving aside their household business, worship with a pure affectiouate heart, the Vitarāga atam-the Exalted Soul (who is perfectly exempt from worldly desires,) acquire the lordship of the gods, and acquire Liberation quickly in turn, 7.

·30 6. Su-guru सुगुरु. धर्मज्ञो धर्मकर्ता च सदा धर्मप्रवर्तकः। सत्त्वेभ्यः सर्वशास्त्रार्थदेशको गुरुरुच्यते ॥१॥ 1. Dharmajno dharmakartā ca sada dharmapravartakah, Satvèbhyah sarvasāstrārthadeśako gururucyatè, 1. Hc, who knows the śāstras, who is the maker of the tenets of the śāstras, who always propagates the principles of the religion, and who preaches the meanings of all the śāstras to living beings, is called a Guru TE a teacher, 2. विदलयति कुबोधं बोधयत्यागमार्थ सुगतिकुगतिमार्गों पुण्यपापे व्यनक्ति अवगमयति कृत्याकृत्पमेदं गुरुयो भवजलनिधिपातस्तं विना नास्ति कश्चित् ।।२।। Sindura Prakarana सिन्दूर प्रकरण. 2. Vidalayati kubodham bodhayatyagam rtham; Sugati-kugati-mārgau punya-pape vyanakti, Avagamayatı krityākritgabhedam guru r-yo, Bhavajalanidhipotastam vinā násti kascit. 2. The teacher destroys wrong belief, he imparts the knowledge of the scriptures; he shows the distinction between merit and demerit, and the right road to happiness and misery, he explains the difference between what is worth doing and what is not. There is none else except such a teacher, who is like a ship in crossing the ocean of Samsāra. 3. किं ध्यानेन भवत्यशेषविपयत्यागैस्तपोभिः कृतं पूर्णभावनयाऽलमिन्द्रियदमैः पर्याप्तमातागमैः । किन्त्वेकं भवनाशनं कुरु गुरुप्रीत्या गुरोः शासन सर्वे येन विना विनाथवलवत्स्त्रार्थाय नालं गुणाः ॥३॥ Kim dhyānena bharatyasesavisayatyāgai-s-tapobhih kritam, Purnabhāvanaya'lamındriyadamaih paryāptamāptāgamath; Kintyekam bharanāśanam kuru prityā guroh śāsanam, Sarve pène yinā vinātbabalavatsvārthāya nālam gunāḥ, 3.

·$1 3. What is the use of deep meditation ? ; Let there be an abandonmont of seusual pleasures, away with austerities, suffice with thoughts promoting velfare, enough of restraint of senses, and enough of the precepts of wise persons. However, observe only the commands of the teacher, out of love towards Guru, which destroy future existences in the Sai sāra. Because, all the remaining virtuous qualities, without the observance of such commands, are not able to accomplish one's desired objects like an army without a commander. A. 4. पिता माता भ्राता प्रियसहचरी सूनुनिवह. सुहृत्स्वामीमाद्यत्करिमटरथाश्वपरिकरः । निमज्जन्तं जन्तु नेरककुहरे रक्षितुमलं गुरोर्धर्माधर्मप्रकटनपरात् कोऽपि न परः ॥ ४॥ Pitā mātā bhrätā priyasabacbari sūnunivabah, Suhrut stāmi mādyat kari bhata rathāśvaparıkarah, Nimajjantam jantuin naraka-kuharò rakshitu malam, Guro-r-dharmādharmaprakatanaparāt ko'pi na parah. 4. Except the Guru TE-teacher, competent to disclose Dharma and Adharma, there is none else viz a father, a mother, a brother, dear wife, a multitude of sons, a friend, a lord of rutting elephants, warriors, chariots, horses, and retinuc, who is able to protect living beings from drowning in the pit of Naraka s hell 7. Su-dbarna TETH. सुखं हि वाञ्छते सर्वः तच्च धर्मसमुद्भवम् तस्माद्धर्मः सदा कार्यः सर्ववर्णैः प्रयत्नतः ॥१॥ Daksa. Smriti दक्षस्मृति 1. Sukbal bi vāñchatè sarvah tacca darnasamudbhavam; Tasmāddharmah sadā kāryah sarvavarnaia prayatnatal. 1. All creatures desire for happiness; that happiness is acquued by Dharma. Therefore, (members of) all the castes should almayas strenuously observe Dharma.

·Ba 2. ध मातेव पुष्णाति, धर्म पाति पितेव च धर्मः सखेव प्रोणाति, धर्मः स्निहयति वन्धुवत् ॥२॥ Trishashthi, त्रिपष्ठि पर्व-१. Dharmo mātdra pusņāti, dharmah pāti pitèra ca, Dharmah sakhova prīņāti, dharmah snihayati bandhurat. 2 . 2 Dharma nourishes like a mother, and dharma protects like a fathei, dharma pleases like a friend, and dharma shows affection like a brother. 3 धनदो धनार्थिनां प्रोक्तः कामितां सर्वकामदः । धर्म एवापवर्गस्य पारम्पर्येण साधक. ॥३॥ Dharma Bindu-धर्मविन्दु 3 . 3 Dhanarlo dhanarthiuām proktah kāwinām sarva kāwadah, Dhrāma èvāpavargasya paramparyèna sādhakah. Dharma is said to be Dhanada -Giver of Wealth- (Kubera कुबेर ) to persons desirous of wealth, Kamada कामद granting all desires to those desirous of fulfilling their desires, and dharma alone is useful in accomplishing Final Beatiturlo by uninterrupted succession 4. धर्मो दुःखदवानलस्य जलद. सौख्यक चिन्तामणिः धर्मशोकमहोरगस्य गरुडो धर्मा विपत्त्रायक' । धर्म प्रौढपदप्रदर्शनपटुर्धोऽद्वितीयः सखा धर्मो जन्मजरामृतिक्षयकरो धर्मो हि मोक्षप्रदः ॥ ४ ॥ Dlarmo dubkkharlavānalasya jaladab saukhyaika Cintāmaņih, Dharmasoka mahoragasya Garulo dharmo vipat-trāyahnh, Dharmah praudhapadaprarlarsanapatu-r-dharmo a-viritiyah sahhā, Dharmo janmajarāmritihsayakaro dharno hi V[ohsn pracinh. Diarma is a shower of rain to the burning flaine of mmery, the only Cintamani Ratra, चिंतामणि,-the magical thoughtgem fulfilling itu pismacor's cicry vanlimof linppine54, Dharma in a Garit la गराद-in Engle-King of the hathereil race-to the great 1.

·08 serpent-sorrow. Dhårma is a protector in adversity. Dharma capable of showing exalted position Dharma is the only unique friend. Dnarma is the destroyer of birth, old age, and death. Dharma alone is the bestower of Moksa Liberation, 5. आहारनिगाभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् । धर्मो हि तेषामधिको विशेषा, धर्मेण हीना. पशुभिः समाना ॥ ५॥ Maha Bharata-महाभारत. 5. Ahāra-nidrā-bhaya-maithunain ca sāmāuyametat pasubhi-rnarāņām, Dharmo hi tesame thiko višdạo dharınèņa hīnāh paśubhih samānā. 5. Human beings have this much riz, food, sleep fuar, and sexual union, in cowwon with lower animals. The human beings hare Dharma as an additional peculiarity. Persons neglecting Dharma are like beasts. सत्येनात्पद्यते धों, दयादानेन वर्धते। क्षमया च स्थाप्यते धर्म कोधलोभाद्विनश्यति ॥६॥ 6 Satyènotpadyatè dharmo dayā-dändna rardhatè, Ksamayā ca sthāpyatè dbarmah krodhalobhādvinaśyati. 6 6. Dharma is born from Truthfulness. It increases with compassion towarls living beings and with alms-giring. Dharnia is made steady by furbearance. But it is destroyed by anger and greeil. मातृवत्परदाराणि परद्रव्याणि लोप्ठवन् । आत्मवत्सर्वभूतेषु यः पश्यति स पश्यति ॥७॥ 7. Mātrivatparadārāņi paradraryāņi lostharat, Atmaratsarrabhūtėsu yah paśyati sa pasrati. 7. He, who looks upon other females as his on mother, who looks upon other's wealth as a clod of earth, and who Ingles upon all living creatures as his onn self. he alone knon the true essence.

·84 8. Ku-deva कुदेव. 1. ये स्त्रीशलाक्षसूत्रादिरागाधककलङ्किताः । निग्रहानुग्रहपरास्ते देवा स्युन मुक्तये ॥ १ ॥ Yoga Shastra-योगशास्त्र, 1 - Yè strisastráksasūtrādirāgādyanka-balankitāh, Nigrahānugrahaparāstè dèvāsyu-r-na muktayè 1. The gods, whose laps are disgraced by the sign of passion (and hatred), that is to say, females, weapons, and rosary with them, and who are eager for coercion and favour, are not for Mukti gfeta Liberation. कोटिजन्मकृतं पुण्यं यनदानक्रियादिकम् । सद्य सर्व लयं याति, यक्षभूतादिपूजनात् ॥ २॥ Padma Purana पद्मपुराण, Kotijanmakritam punyam yajñadānakriyādıkam, Sadya saryanı layain yāti, yaksabhūtādipājanāt. 2. The punya acquired during crores of lives by sacrifices, gifts, and meritorious deeds, is totally destroyed immediately by the rorship of Yaksa यक्ष (a class of demi-gods), Bhuta भूत (eril spirits) and others 2. 2. 2. ब्रह्मराक्षसवेतालयाभूतार्चनं नृणाम् । कुम्भीपाकमहाघोरनरकमाप्तिसाधनम् ॥ ३॥ -Padma Purana पद्मपुराण. 3. Brahma-rāksasaretala-Jaksa-bhutarcanam urinam, Kumbhīpākawahāghora-narakaprāptı-sādhanam 3 The worship of Brahma-raksasa TETITE, (a kinil oferil demon), Vatāla data (a kind of demon that takes possession of a dead body), Taksa a kind of demi-gori, attendents of Kubèra ), ani Bhūta tn (ghost-), accomplishes the acquisition of a tere terrible Varaka (hellish region) namel Kumbhipāha कुम्भीपाक यक्ष ·35 9. Ku-guru STE सर्वाभिलाषिणः सर्वभौजिनः सपरिग्रहा अब्रह्मचारिणो मिथ्योपदेशा गुरवो न तु ॥ १ ॥ 1. Survábbilāsinah sarva-bhojinah sa-parigrahāh, A-brahmacāriņo mithyopadèsā guravo na tu. 1. Those who are ambitious about every thing, who ent every thing (catable or otherwise, ) who have family (and property), who are un-chaste, and those who preach wrong beliefs are really not गुरु Gurus,-true teachers परिग्रहारम्भमग्नास्तारवेयुः कथं परान् । स्वयं दरिद्रो न परानीश्वरीकर्तुमीश्वरः । २. Yoga Fastra योगशास्त्र. 2. Pari-grahārambhamagnāstāravèyuh katham parān, Svayam daridro na parānīśvarîkartumiśvarah. 2. How can persons, who are deeply engrossed in property and sinful undertakings, rescue others ? (Because), one who is hinself a beggar, is not able to make another a lord. 3. फलाद् वृथाः स्युः कुगुरूपदेशतः । कृता हि धर्मार्थमपीह सूद्यमाः । तद् दृष्टिराग परिमुच्य भद्र हे गुरुं विशुद्ध भज चेद्धितार्थयसि ॥३॥ -Adhyātma Kalp-drum- HETTAFETSA. 3 . Phalád vrithāh syuh kugurūpadeśatah, Kritā hi dharmārthamapība sūdyamāh, Tad dristi-rāgam pariwucya bhadra hè, Gurum visuddham bhaja cèddhitārthyası. 3 In this world, even great efforts done for virtuous deeds become fruitless by the preaching of a bad teacher. Therefore, O worthy man ! if you are desirous of your welfære, leave - aside personal attraction, and adore -the-purest Guru Te Teaelier, ·36 10 Ku-dharma-कुधर्म. अशा केचिद्विदधाति मुधा धर्मदंभाधर्म कोऽयं धर्म स्वहदि नयने मीलयित्वा मृशन्तु । दीयन्ते यद्वनभुवि दवाः प्राणिनस्त्राणहीना हन्यन्ते यत्पिशितवलये देवतानां पुरस्तात् ॥१॥ -Kai uņāvajrāyudha Nataka pituitaryat ara fi 1. Ajiāh kècid vidadhati mudhā dharmadanıbhādadharmam, Ko'yam dharmah syahridi nayanè mîlayitvā mrićantu, Diyantè yadvanabhuri davāk prāņuiastrāņabina, Hanyantè yat piśita balayè dèratanām purastāt. 1. Some ignorant persons uselessly practise Adharma under the guise of Dharma. For instonce, some burn the ground of fort sts on the pretext of religion where innumerable animals are destroycd, and some kill shelterless animals in the presence of gods for the purpose of giving an offering of flesh to them. Therefore, o visemen ! having closed your eyes, just think over in your mind, what dharma there is in such deeds. Nothing except Adharma, 2. धर्मश्चेत् परदारसंगकरणाद्धर्म. सुरासेवनात् संपुष्टिः पशुमत्स्यमांसनिकराहाराच हे वीरे ! ते । हत्वा प्राणि च यस्य चेत्तव भवेत् स्वर्गापवर्गाप्तये कोऽसत्कर्मतया तदा परिचित. स्यान्नेति जानीमहे ॥२॥ 2 . Dharmaścèt peradārasangalaranād dharmah surāsèvanāt, Sampustih pašumatsyawānsanikarāhārācca hè Virè i tè, Hatvá prâni ca yasya cèttara bharèt svargāpavargāptagd, Ko'satkarmatayā tadā paricitah syānnètı jānímahe. 2. O brave man! if there is dharma in sexual intercourse with another man's wife, if there is dharma in drinking spirituous liquors, if your body strengthens by eating the food of heaps of the flesh of animals and fish, and if your killing of a mber of animals, results in the accomplishment of beeren and Moksto ·37 we do not know, what, then, is responsible for such evil actions? Adharma Every living being in this world, from time immemorial wanders innumerable times in this endless misery-stricken Samsāra under the baneful influence of the five under-named evil thoughts viz-1. Mithyātva FETE Wrong Belief. 2. A-virati sfarsfa Vowlessness 3 Pramāda प्रमाद Carelessness. 4. Kasāya OTT Passions and No-kasāya arenate Minor passions or quassipassions, helping them and 5 Yoga ytor Functional vibrations or activities of mind, speech and body, and assumes various forme in the four Gatis or conditions of existence, i, e that of a Deva ha a Celestial being. 2, of a Manusya hatt a Human being. 3. of a Tiryanca facer of sub-huminn, of lower animals, brutes, and 4. of a Nāraka Aith hellish being, in accordance with his or evil actions, good 11. Mithyātva. Mithyātva femra is a condition in which the Soul, due to delusion or infatuation arising from the operation of Mohaniya (ArgoT) Right-belief-deluding karmas-false perception of false belief-doos not believe in the right path to Liberation, but believes in the methods quite contrary to those advocated by the Tirthankaras and adopts-them. It is a stage of impulsive life, of lust, and enjoyment, least removed from were animal existence. The soul is quite in the darkness as to its true destiny and goal, ani is the fundamental element in the unbroken link of wandering innumerable times in the Samsāra. 1. भदेवे देवबुद्धिर्या गुरुधीरगुरौ च या। अधर्मे धर्मवुद्धिश्च मिथ्यात्वं तद्विपर्ययात् ॥१॥ -Yoga Šāstra Tortiam. 1. Adèyè dèyabuddhi-r-yā gurudhiragurau ca yā, Adharmd dharnabuddhisca mithyātvam tadviparyayāt, 1. 1. The thought of a deve-a god in one who is not a god, the thought of a guru-& teacher in one who is not å teacher, ·38 and the thought of a Dharma in one that is not Dharma, is Mithyātva TE Wrong Belief, because it is Perverse Knowledge. 2. जन्मन्येकत्रदुःखाय रोगोध्वान्तरिपुर्विषम् । अपि जन्मसहस्त्रेषु, मिथ्यात्वमचिकित्सितम् ॥२॥ Yoga āstra योग शास्त्र 2. Janmanydkatraduhkhara rogodhrāntaripu-r-visam; Api janmasa hasrèsu, mithyātranacikitsitam 2. A disease, darkness, an enemy, and a poison produce misery during one worldly existence, but fithyatra मिथ्यात्व Wrong Belief, for which there is no remedy, produces misery for thousands of lives-(worldly existences). 3 व विपं भुक्तमसुक्षयक्षम वरं वनं श्वापदवन्निपेवितम् । वरं कृतं वह्निशिखाप्रवेशनं. नरस्य मिथ्यात्वयुतं न जीवितम् ॥३॥ 3. Varam visam bhuktamasuksayakşamam varam Tanam Syapadavanniśèvitam; Varam kritam vahnisikhāpraveśanam, narasya mithyātra. yutan na jivitam, 3. Better to take poison capable of destroying life, better lire in a forest like a lover animal, better to enter the flame of fire. But not to live the life of a man joined with Afithyātra. 4. ददातु दानं वहुधा चतुर्विध करोतु पूजामतिभक्त्याऽर्हताम् । दधातु शीलं तनुतामभोजनम् तथापि मिथ्यात्ववान सिद्धयति ॥४॥ Subhasita Ratnasaidoha सुभापित रत्नसंदोह. Dadātu dānam bahudhā caturridham, Karotu pūjāpatibhaktgā'rhatām, Darlhātu silaw tanutāmabhojanam, Tathāpi unithyātravaso na siddhgti. ५. A man, enslared by fithyatra, may gire the four Tarieties of gifts in many ways, may worship the Arhat Parmatmi .

·ម with extreme sincerity, may maintain celibacy, and may observe fasts; still however, he does not attain Mokşa Àrey Liberation 5. यथाऽन्धकारान्धपटावृतो जना विचित्रचित्रं न विलोकितुं क्षम यथोक्ततत्वं जिननाथभाषितं । निसर्गमिथ्यात्वतिरस्कृतस्तथा ॥५॥ 5. Yatā’ndhadārāndhapatāvrito jano, Vicitracitram na vilokitum ksamah, Yathoktatattvam Jinanāthabhāsıtam, Nisarga mitbyātva tiraskrita stathā. 5. Just as a man blind-folded by a dense black bandage is not able to see a variegated picture, in the same manner, a man over-come by in-born Mithyātva, is not able to have knowledge of the true principles preached by the Lord of the Jinas. मिथ्यात्वत्यागतः शुद्ध सम्यक्त्वं जायतेऽङिगनां । अतस्तत्परिहाराय यतितव्यं महात्मना ॥ १ ॥ नास्ति नित्यो न कर्ता च न मोक्तात्मा न निर्वृतः । तदुपायश्च नेत्याहुमिथ्यात्वस्य पदानि षट् ॥२॥ एतैर्यस्माद्भवेद् वृद्धव्यवहारविलंघनं । अयमेव च मिथ्यात्वध्वंसी सदुपदेशतः ॥३॥ नास्तित्वादिग्रहनै वापदेशो नोपदेशक । तत कस्योपकारः स्यात्संदेहादिव्युदासत ॥४॥ अध्यात्मसार Adhyatnna Sara.. १ 1. Mithyātvatyāgatah suddham samyaktvam jāyatd’nginām, Atastatparihārāya yatitavyam mahātmanā. 2. Nāsti nityo, na karttä сa na bhoktātmā na nirvritah, Tadupayasca. ndtyāhu-r-mmthyatvasya padani snt. 3. Etai-r-yasmād bhaved vriddhavyavahāra-vilanghanain, Ayamera ca mithyatva-dhvamsi sadupadesatah. 4. Nastitvādigrahal-r-navopadeso nopaddsakah, Tatah kasyopakārah syat sandèšādi- vyudāsatah.

·10 i, Pure saniyaktra (correct confiction) of living beings is acquired by the abandonnent of mithyātra (irrong belief ). Therefore, an effort should be made by a nise nian for its aroidance. 2. (1) There is no Atmā (2) Ātna is not eternal. (3) Atná 16 not the doer of actions (4) Atmā is not the enjofer (of pleasure or pain) (5) Ātwā cannut become free (froni Bondage ) and (6) There is no remedy for its Liberation-Thesc six are the codewords of withyātia. 3. But because, by these (code-prords) there results a transgression of the established usage of apcient learned sages. This, therefore, by itself becomes the dispeller of nithyātra by the preaching of a wise Guru. 4. Possessed by the theory of non-existence of objects etc, it certainly is not a (religious ) preaching, and (by its possessien) one cannot become a (true) preacher. Therefore, those benefit will there be by its inability of removing doubts eto? Mithyātva exists either as.- 1. Anādi-Ananta Barbara Existing from time immemorial and continuing to exist for innumerable ages. 2. Anādi Sānta HI-T Existing from time immemorial and continuing to exist till the acquisition of Sawyaktva hich has a beginning 3. Sādi-Sānta HE Era It is a stage in which a man acquires Sam Faktra which bas a beginning, and after the acquisition of that Samyaktva, it is romited out later on, and 4. Sādi-Ananta -wara, A division with a beginning and lasting for innumcrable ages That thich has a beginning must, also, have an end. This division does not exist in the case of Mithyātva. The division --Ånādi-Ananta of Mithyātva is applicable to beings who are perfectly incapable of attaining Lib-

·41
eration and to those who will not attain Liberation although they
are capable of attaining it.
The division अनादि-सान्त Anādi-Santa Mithyatva is appli-
cable to those who haye acquired Samyaktva.
The division सादि-सान्त Sadi-santa Mithyatva is applicable
to those, who, after having acquired Samyaktva, have vomited it
out like Jamali, Gostha Mahila, and other non-balievers.
The division सादि-अनन्त Sadi-Ananta. is not applicable to
Mithyātva,
Mithyātva is either Naisargika Hafia Natural, in-born or
Adhigamita TETITPAT Acquired through the agency of a teacher
or any other individual.
Kinds of Mithyātva.
Mithyatva is of the under-mentioned five kinds:-
मिथ्यादृष्टिविपर्यस्ता जिनेाक्ताद्वस्तुतत्त्वत ।
सा स्यान्मिथ्यात्विनां, तञ्च मिथ्यात्वं पञ्चधा भतम् ॥१॥
आभिग्रहिकमाद्यं स्यादनाभिग्रहिकं परम् ।
तृतीयं किल मिथ्यात्वमुक्तमाभिनिवेशिकम् ॥२॥
तुर्य शांशयिकाख्यं स्यादनामोगिकमन्तिमम् ।
अभिग्रहेण निवृत्तं तत्राभिग्रहिकं स्मृतम् ॥३॥
नानाकुदर्शनष्कमस्मात्प्राणी कुदर्शनम् ।
इदमेव शुभं नान्यदित्येवं प्रतिपद्यते ॥४॥
मन्यतेऽङ्गी दर्शनानि, यद्वशादखिलान्यपि ।
शुभानि माध्यस्थ्यहेतुरनाभिनहिकं हि तत् ।।५।।
यतो गोष्ठामाहिलादिवदात्मीयकुदर्शने ।
भवत्यभिनिवेशस्तत्प्रोक्तमाभिनिवेशिकम् ॥६॥
यतो जिनप्रणीतेषु, देशतः सर्वतोऽपि वा ।
पदार्थेपु संशयः स्यात्तत्सांशयिकमीरितम् ॥७॥
अनामोगेन निवृत्तमनाभोगिकसंज्ञकम् ।
यत्स्यादेकेन्द्रियादीनां मिथ्यात्वं पञ्चमं तु तत् ॥८॥

·यस्यां जिनाक्ततत्त्वेपु, न रागा नापि मत्सरः । सम्यग्मिथ्यात्वसंझा सा मिश्रष्टि प्रकीत्तिता ॥२॥ धान्यग्विव नरा नालीरहीपनिवासिनः । जिनोक्तेपु मिश्रहशो. न हिष्टा नापि रागिणः ॥१०॥ Loka Prakasha, 4. 5. 6. 1. Mithyādristi-r-viparyastā Jinoktālvastutattratoh; Sā syān-mithyātrinām, tacca Mithyātram pancadhā matain. 2. Abhigrahikamādynm syādanābhigrabıkam parau, Tritiyam kila mithyātramuktamābhinn èśikam. 3. Turyam Sāmsayıkākhyam syādanābhogikawantimam, Abhigrahèna nirsritam, tatrābhigrahikam smritamı. Nānā ku-darśanasvèkausmātprāni kularśanam; Idavièra śubham nāngadityèram pratipadyatè. Manyatè'ngi, darśanāni, yadvaśādakluilānyapi, śubhāni madhyasthyahèturanābhigrahikom bi tat. Yato Gosthāmāhilādıradatatmîyakudarśanè, Bhavatya bhiui èśastat proktamıābhinivèśıkam. 7. Yato Jinapraņîtèsu dèśatah sariato'pi rā, Padārthèsu samsayah syat tat ſamśayikamſritam Anābhogèna nirrritamanābhogikasanjnakam; Yat syādèkèdrigādinām Mithyátran pancamau tu tat. Iasyām Jinoktatatvèşu, na rāgo nāpi matsarah, Samyagmithyātvasanjng să mishradristih prakirtitā. 10. Dhānyèśriva narā nālıkèradvipanirásinah, Jinoktèsu miśra-drićo na dvistā nápi rāginah 1. That which is contrary to the true nature of objects described by the Tîrthankaras, is called False Vision. False rision exists in persons who have lſithyātra hae Wrong belief lithyātva is of five kinds. S 9.

·43 2. The first is Abhigrahika filati, the second Anābhigrabika FATHE, and the third variety of Mithyātva is said to be Abhinivdsika. आभिनिवेशिक. 3. The fourth variety of Mithyātva is called Sāmsayika FIST, and the last is Anābhogika HAT# Mithyātya, The Mithyātva caused by an Abhigraha IF or Sviya Syıkāra Falta Faerie i, e, a doctrine adopted by one's self, is Abhigrahika Mithyātva. 4. Under the influence of this pariety of Mithyātva, an individual considers a particular system, out of the so many false systems in the world, to be the best and nothing else. 5. Anäbhigrahika STIFTE is that form of Mithyātra under whose influence an individual assuming an imparial attitude considers all the Darśanas para Doctrines, to be equally good. 6. The Mithyātra caused by undeserving, persistent insistence, on the false doctrine advocated by an individual, like the false doctrine of Gostbā Māhila and others is Abhinivèsika Mithyātva. 7. The Mithyātva under the influence of which, an ilıi. dual has doubts-partial or complete-in the doctrines prenched by the Tirthankaras, is called Sāmsayıka Mithyātva. 8. The Mithrātva possessed by Ekèndriya gibi, Onc sensed and other A-sanjni s Jiras, not possessing clear consciousness, is called Anābhogika Mithyātva. 9. The vision under the influence of which, an individual has neither sympathy nor hatred towards the cloctrines prcaclıcı? by the Tirtbankaras, is a Miśra-dristi FETETT, a comuned rision called Samyng-mithyātra सम्यग्मिध्यात्व. 10. Just as a person living in a Välikör slipa protan island where only cocoa-nuuts are produceil-bas neither a love nor hatred for corn-grains, in the same inander, ! person with ·44 à mixed vision has neither love nor hatred towards the doctrines preached by the Tîrthankaras. Mithyātva, then, exists under five different forms -viz. Abhigrahika Mithyátva TITLE Petra 2. Anābhigrahika Mithyatva अनाभिग्रहिक मिथ्यात्व 3. Abhinavbsika Mithyatv. आभिनिवेशिक मिथ्यात्व 4. Samsayika Mithyatva सांशयिक मिथ्यात्व, and 5. Anabhogika Mithyatva अनाभोगिक मिथ्यात्व. 1. Abhigrabika Mithyātva shfHTET frezca, caused by an Abhigraha The or Sriya Svíkāra Fata Faftit-acceptance by one's self-is that form of Mithyatva under the influence of which, an individual firmly believes in the doctrine inherited by birth or adopted by him as the best and nothing else worth following, although he may be ignorant of the true nature and minute details of objects and is not open to conviction by others. The Soul involved in wrong-belief thought-activity becomes a perverted believer and certainly has no inclination for Truth, as a man with fever has no taste for sweet sugar-cane-juice. The wrong. believing Soul does not believe in the noble doctrines preached by the Tirthankaras and believes in the nature of things as it really does not exist whether it be preached or not by any one. “ Buddhism believes that everything is transient, this is perfectly true so far as the ever-present modifications of substances are concerned, but these modifications must depend upon something in which they are going on That something remains one throughout its modifications. Truth tells us that every substance is characterised by a number of attributes and modifications. Its modifications are always changing, but its attributes which make it the particular individual substance, remain throughout all these changes. The substance is called Dravya say, its attributes Guna gut, its modifications Paryāya mfg. The coming-in of thc new modification is Utpāda Je, the going out of the old one is Vyaya apa, and the lasting sameness which always remains in the thing whioh is modified, is called Dhrauyya bica.

·45 Buldhism also fiscs its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is wlint is meant by saying that Buddhism is only a one-sided, and therefore, a kind of wrong belief. If a Jaina or a Non-jnina has firm faith in the explanation of the doctrines preached by the Tirthankaras after a thorough examination and judicious argumentation, then there is no place for Mithyütra. But if a person born in a Śrāvaka श्रावक Jainfaunly prevents the investigation and publication of scriptural books in accorrlance with his own obstinate will or with the usage of his indivulual famıly; then, Abhigralka Tate Mithyātva is applicable to hum. But if a man bent upon destroying his opponent's theory, employs a false theory for the purpose of rcfuting his adversary's doctrine, and does not himself accept such a theory, then, the captious argument adopted by him, is sufficient to constitute Abhigrahika STP Mithyātva in itself, because it is associated with dense pertinancy. Besides, one who is not a learned man, but associating himself, like Mása Tusa HTC T7 Munis-who although associating themselves with very learned Gurus, and who after exerting themselves and also their Guru, a great deal on their part, with committing to memory such phrases as Mã rus, Mā tus AT FT HT JE Do not be angry, do not rejoice,' could only remember as Mās Tus ArT IT instead, on account of intensity of Jrānāvaraşıya TATTOfor Karma, or Knowledge-obscuring Karma and were hence known as Mas Tusa ATC T7 Muni, who, while associating themselves with learned Gurus, and not knowing the underlying principles of true religion and their various explanations, because they were not intelligent and well-versed, but they had perfect faith in the various religious rites whose meaning they had known,-has perfect faith in the explanation obtained by him and he is not open to persuation by others, because he is unable to accept an Untruth, But, because of his depending ·46 on the commands of worthy Gạrus and his complete subordination to them, and only because he is not able to give a detailed satisfactory explanation, that does not, in itself, constitute an Abhigrahika THE BEST Mithyātva. 2. Anābhignahıka BATTEET Mithyātva consists in having an equal faith in the doctrine accepted by himself, as well as, in the doctrines adopted by others, assuming a neutral position and declaring at the same time, that all the forms of the existing religions are eqally good and instructing the ignorant in that direction 3. Abbinivèsika Hoa PT Mithyātva is that form of Mithyātva in which an individual though well-versed in the Šāstras but having practised the religious rites in full confirmity with the tents of the doctrines adopted by him for a long time, but having drawn out their meaning quite contrary to that declared by the Omniscient, insists like Jamāli, Gostbā Mābila and other non-believers, in the propagation of a doctrine quite contrary to the accepted teachings of the Tîrthankaras, and considers his doctrine to be the best. A samyag--dristi individual, sometimes, acquires a false doctrine through carelessness or through the agency of a preceptor. It is said in Uttarā-dhyayana Niryukti सम्मदिट्टीजीवो उवइई पवयणं तु सद्दहइ । सद्दहइ असम्भावं अणाभोगा गुरुणिओगा वा ॥१॥ Sammaditthi-Jīvo uvaittham pavayaņam tu saddahal, Saddahai asabbhāvam anābhog guruņiogā vā. 1. A samyag-dristi Jiva has faith in the teachings (propounded by the Tirthankaras). He acquires false faith through carelessness or throngh the agency of his preceptor. Although a Samyag-dristi Jiva has false belief through Carelessness or the agency of the preceptor, Abhiniyasika ft ·AM निवेशिक Mithyātra is not applicable to him, because he has unswerving faith in the doctrines and teachings of the Tirthankaras. Similarly, Nyāyācārya, Nyüyaviśārada Mahopādhyāya Yaśovijayaji Gani writes :- - प्राचां वाचां विपयविमुखोन्मेषसूक्ष्मेक्षिकायां येऽरण्यानीभयमधिगता नव्यमार्गानभिनाः । तेषामेषा समयवणिजां सम्मतिग्रन्थगाथा विश्वासाय स्वनयविपणिप्राज्यवाणिज्यवीथी ॥१॥ मेदग्राहिव्यवहृतिनयं संश्रितो मल्लवादी पूज्या' प्रायः करणफलयोः सीम्ति शुद्धर्जुसूत्रम् । भेदोच्छेदोन्मुखमधिगतः संग्रहं सिद्धसेन- स्तस्मादेते न खलु विषमाः सूरिपक्षास्त्रयोऽपि ॥२॥ चित्सामान्य पुरुषपदभाक् केवलाख्ये विशेष तद्रूपेण स्फुटमभिहितं साद्यनन्तं यदेव । सूक्ष्मैरंशैःक्रमवदिदमप्युच्यमानं न दुष्ट तत्सूरीणामियमभिमता मुख्यगौणव्यवस्था ॥३॥ Sammati Tarka. 1. Prācām vācām visayavimukhonmèsa-sūksmeksikāyām, Yè'ranyānıbhayanadhigatā navyamārgānabhijnāh, Tèsāmèsā samayavanijām Sammatigranthagāthā, Visvāsāya svanayavipaņiprājyavāņijyavathi. 2. Bhedagrāhivyavahritinayam, samsrito Mallavadi, Pujyāh prāyah karana phalayoh, sîuni suddbarjusūtram. Bhedoschhedon-mukhamadhigatah samgraham Siddhasena, Stasmādete na khalu visamāh sūripaksāstrayo'pi Citsámányam purusapadabhāk kèvalākhyè visesè, Tadrūpèņa sfutamabhibitam sādyanantam yaddva, Suksmairaušaih kramavadıdamapyucyamānam na dustam, Tatsūriņāmiyamabhimatā mukhyagaunaryavasthā. 3 ·1. These verses of Sampati Tarka are sufficient, like a ror of articles arranged in a shop, to bring confidence in the minds of those who are in search of Naya, in the minute details of the divergent opinions of Pujya Sri Jina-bhadra Gam, Pūjya Śri Mallavādiji and Pūjya Śrî Siddbasena Dirākarajı Mahārāja, and of those, who, like persons losing their way in a big forest, are full of fears, because they are unacquainted with the methods of Vaya. Pūjya Śrî Mallarādiji Mahārāja, while asserting that the use of Kərala Jnāna man and Kèvala Darśana A can be made at one and the same Samaya FAT Instant, has made that statement on the assumption chiefly of Vyavahāra Naya व्यवहार नय. 2 Pūjya Srî Jinabhadra Gaņi, when asserting that Kerala Jnāna and Kerala Darśana can be utilised in different Sainayas, has adopted pure Rijusūtra Ft Naya in the arrangement of cause and its effect, While Pūjya Śrî Siddhasòna Diväkaraji Mahārāja, when asserting that there is no distinction in the use of Kerala Jnāna aud Kdvala Darśana, principally did so, by the use of Sangraha संग्रह Naya. Still, however, the ideas of the three great Acāryas do not conflict with one another, :3927 Because, all of them had perfect unsuerring faith in the ductrines and teachings of the Tirthankaras 3. Consciousness-the general attribute of the Soul-oure phiticulnrly knotn as Kévala retet, became erident as Kerala Jnāna and Kèrala Darsana, having a beginning but no end. There is no irrelevance in saying that Kerala Jhāna exister first and then Kerala Darśana fulloned the next moment, that Kèvaln Jnāna anil Kepala Darśana existed together, that is to say, Kerala Darsana esister whenever there was Kerala Jnāna and that ·g that-Kèvala Dardana is the general condition and Kevala Jhans the particular condition of one and the same attribute; it is only one attribute. The three learned Ācāryas had their own way of reasoning by giving prominence to one Naya and keeping other Nayas as secondary. The three very lerrned Acāryas had a very staunch, unshakeable faith in the doctrines and teachings of the Tîrthankaras and hence Ābhinivèsika anfaafar Mithyātva is not applicable to them. 4. Sāmsayika histfore Mithy ātva is that form of Mithyātra in which an individual has doubts in the doctrines and teachings of the Tîrthankaras, whether all the Darśanas in the world are trustworthy or not, or whether this or that particular teaching is trustworthy or not. Even in the minds of highly talented and most considerate Sadhus, some doubts do arise, with regard to minor details, but, that in itself, is not sufficient to cause Sāmśayika HITRE Mithyātva, since they invariably always had perfect faith in the teachings of the Tirthańkaras and they always abided with the Maxim " Tawdra saccam ņīsamkam jam Jiņèhim pavaiyam "aðar a ota Á AUNE Tasi” That undoubtedly is the Truth which is promulgated by the Tirthankaras 5. Anabhogika STATATERTE Mithyātva is that form of Wrong Belief which is acquired by a living being by birth or by contact, Just as one-sensed Chile Ekendriya or Vikalendriya Fecho T two or more-sensed, and A-sanjni Pancèndriya FT capat- Mindless five-sensed bodies, have no belief in the doctrines and teachings of the Tirthankaras मिथ्यात्वं परमो रोगो मिथ्यात्वं परमं तमः । मिथ्यात्वं परमः शत्रुर्मिथ्यात्वं पदमापदाम् ॥ १॥ 1. Mithyātvam paramo rogo, Mithyātyam paramam tamah, Mithyātvam paramah satru-r-Mithyātram padamāpadām 1. Withyatia fHTEUTET, Wrong Belief is a terrible disease, Mithyatva is great darkness; Nithyātva is a great enemy, and Mithyātra is the source of miseries. 7 ·56 Another author describes the five undor-mentioned varieties of Mithyātva मिच्छोदयेण मिच्छत्तमसद्दहण तु तच अस्थाणं एयन्तं विवरीयं विणयं संसयिहमण्णाणं ॥१॥ 1. Micchodayèna micchattawasaddahaņam tu tacca atthāņain; Eyantam Vivariyam Viņayam Samsayıhamaņām. 1. The delusion stage or Irong Belief thought-activity- Mithyatya is caused by the operation of the wrong Belief Mithyātva sub-class of the Right-belief-deluding-Karma. It consists in not having belief in things as they are. e. g. In the nine principles or Tattvas of Jainism, Wrong belief is of five kinds. 1 Eyantam mid Ekāntam Taila One-sided belief 2 Virariyam fararti, Viparitanı farfa Perverse belief. 3 Vinayau Ferri Veneration of false creeds 4 Sumsaga FitT Doubtful belief, and 5 Ajñāna 3511 - Indiscriminate belief 1. Ekānta Tila-One-sided Mithyātra is that form of Trong Belief in wbich an individual firmly believes in the doctrine accepted by himself or inherited by birth as the best and nothing else worth following, although he is ignorant of the true nature of objects, and is not open to conriction by others. Clear, reasoned argument is at the basis of Trong Belief. Not only Right Belief is necessary, but it must be based on right reasoning. One of the most important characteristics of Jainism is its stanna Auèhānta (wany points of view) All things can be luohed at from different points of view Different stanrl-points yield ifferent results, which cometinies seem to contradict cach other, The value and ncccssity of a myy-sudel doctrine are thus crident Burlelusm lxliesen tmt eserything is transient, Thug in perfectly true so far as the crer-present l'scations of suly stones are concerned, but those sexlifications moet reprl ·51 something in which they are going on, that something remains one throughout its modifications. Truth tells us that every substance is cliaracterised by a number of attributes, and its modifications are always changing, but its attributes, which make it the particular individual substance, last throught out all these changes. 2 c The substance is called Dravya 22T, its attributes, Guna TUT; - its Modifications, Puryāya qoft. The coming-in of the new modification is Utpāda rime, the going out of the old one is Vyaya , and the lasting sameness which always remains in the thing which is modified, is called Dhrauvya . Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This 18 what is meant by saying that Buddhism is only a one-sided, and therefore a wrong belief 2. Viparīta fegeta Perverse Belief, is that form of Mithyātva in which an individual, having drawn out a meaning contrary to that declared by the Omniscient, insists on the propagation of a doctrine quite contrary to the accepted teachings of the Tîrthankaras, as the best. The Vedas are the most ancient and most authoritative revealed Sacred Books of the Hindus. Also, they are characterised by the great importance of Yajna 75-Sacrifices of many kinds. Goats, sheep, horses, cows, and even huwan beings, were brought to the sacrificial altar. According to Jainism, Punya guy is Merit nd reward in this morld and in the next, The perrersity anil znorance of this kind of belief is obvious. The first thing to ealise is that there is a common or similar current of life in all: iving beings, and that any injury to the ritality of the lowest : .nimal, is as hurtful and painful to it as to the highest human ting. Then, it would be conceiled that it is the luty of every hinking spiritual being, not to - hurt anything that lise, anil Wat it is the greatest sin to neglect this first precept of Lili, ·52 How can, then, killing of animals for sacrifice bring any good here or here-after to the killer or the killed or indeed to any body else? No example could be a more patent Illustration of perverse belief. Much less justifiable and much more sinful and censurable, then, is the killing of animals for food or sport. Belief that such taking away of life is right or excusable, is certainly a preverse belief The enormity of sinfulness of modern Wars is obvious. 3 Vinaya fara-Veneration of false creeds-becomes source of Mithyātva. True veneration is always the due of real and universal Truth, and of those who have realised it themselves, and are capable of helping others to realise it. When this veneration is paid to a lesser doctrine or person, it is a sign that the belief which inspires it, is not right When ignorant or superstitious people worship Sitlā Mātā to remove their Small-pox or to give them children; or even educated or scientific people claim provisional or incomplete truth to be whole and eternal truth, and venerate it as such, their veneration cannot be called Right Belief, because it is directed towards & partially or wholly wrong matter. 4. Samśaya FTAT, Doubtful Beliéf, is that form of Mithyātva in which an individual has doubts in the doctrines and teachings of the Tirthankaras; whether all the Darśanas are trust-worthy or not or whether this or that teaching is trustworthy or not, or whether, such a thing as heaven, hell or the fruit of previous Karmas, exists or does not exist. When a man is not sure about the ultmate right or wrong riet of his belief, he is said to have a wrong belief due to doubt. 5. Ajnāna 16 Indiscriminate Belief An indiscriminate belief or absence of browledge, to whatever oguse it may be dus, ·59 prevents the belief from being complete and right. Then, the Ajiana kind of wrong belief is said to arise. II A-virati facia-Non-renunciation or vowlessness. Vowlessness is of twelve kinds. It is due to -1-6 Want of compassion for the six groups of enibodied souls. 7-11. Lack of restraint over the five senses and 12 Lack of restraint on Mind, III Pramada प्रमाद Carelessness. Carelessness in being attentive to the realisation of Right Belief, Right Knowledge and Right Conduct, Pramāda is of fifteen kinds :- 1-4. Carelessness about four kinds viz:-1 Stri Kathā en T Talk about women. 2. Bhakta Kathā fret. Talk about food. 3. Dośa Katha T Talk about public opinion, 4. Rājya Kathā FIFT Talk about the king or politics 5-9. Carelessness with regard to the enjoyment of the five senses of Touch, Taste, Smell, Sight, and Hearing. 10-13 Carelessness with regard to four passions, Anger, Pride, Deceit, and Greed. 14. Carelessness with regard to the Sndba. (Affection) 15. Sleep It is said प्रमादः परमद्वेषी प्रमादः परमं विषम् । प्रमादो मुक्तिपूर्दास्युः प्रमादो नरकालयः ॥ १॥ 1. Pramādah paramadvèși, pramādaḥ paramam vişanı; Pramado Muktipūrdāsyuh, pramado Narakālayah. 1. Pramāda ir Carelessess is a great enemy; pramāda & great poison; pramada is a thief to the city of Salvation; And pramāda is a hellish abode. IV. Kasāya ar Passions. They are of sixtoon kịnda:-- 1 is f ·54 Four Auantanubandhi, Error-feeding or Wrong Beliefproducing Ånantānubandhi Krodba waengar at Anger Mana अनन्तानुवन्धि मान Pride. Maya अनन्तानुवन्धि माया Deceit Lobha अनन्तानुवन्धि लोभ Greed - Four A-pratyākhyāni, Partial-yow-preventing. A-pratgākhāni Krodha ngaret Het Anger. Mana. अप्रत्याख्यानी मान Pride. Māyā 29tre Art Deceit. Lobha fetredrat ty Greed. I Four Pratyakhyāni, Total-row-preventing. Pratyākhyāni Krodha puremat tote Anger. Mana. प्रत्याख्यानी मान Pride. Māyā rute HT Deceit Lobha TTET Greed. Four Sanjvalana Perfect Right Conduct prepenting Sanjyalana Krodha संज्वलन क्रोध Anger. Mana संज्वलन मान Pride Maya संज्वलन माया Deceit. Lobha faca at Greech., 1 And, Lo-Kasayas Minor Passivas, slight-passions These are nine 1. Hāsya Tes Laughter. 2. Rati tha Indulgence. 3. A-rati a Dissatisfaction, annuei. t. Bhaya #7 Fear, terror. 5. Šoha 3115. Surros. 6. Jugupsā un Disgust. 7. Purusa Veila gari Jasculoe inclinationy 8 Stri Voda wide Feminine inclination, aud 9. Vapumzaka Voda Ft Faz Common inclinations, loclinations fut etjoyin botti, neuter as wmmon sex, · ·55 V. Yoga Vibrations or functionał gotivities of - Mind, Speech, and Body. These are of fifteen kinds. They are four of the mind, four of speech, and geven of the body. The four thought-activities of the Mind are:-1. Satya Munoyoga FHETTOTIT Activities of true mind. 2. A-satya Mano yoga ETHÄTTET Activities of false mind. 3. Satyāsatya Mang yoga FFTASTATOTT Activities of mixed mind. and $ Anubhaya Mano yoga tautant Activities of the mind neither true nör false. The four activities of Speech are 1. Satya Vacana yogą सत्यवचन योग True speech i. A-satya Vacanr. yoga असत्यव वनयोग False speech 3. Satyāsatya Vacada yoga FFTTHETETETT ETT Mixed speech and 4. Anubhara Vacana yoga #77777 TT Neither true nor false speech. The seven activities of the Body are --Audārika Kāya Yoga often FTTÖTT Physical body 2. Audārika Misra Kāya Yoga. apier- FAPTÖTT Physical mixed with Karmic budy. 3 Vaikriyaka Kāya Yoga aprIT Fluid body producing modifications at one's own will 4 Ahāraka Kāya Yoga TERATTIVT Assimilative 5. Aháraka Miśra Kága Yoga TETAPrint Assimilative with physical 6. Vaikriyaka Miśrn Kāya Yoga àterit fi17 or Fluid with Karmic and 7. Kārmaņa Kaya Yoga, ATAUFIT योग Karmic. T There are three varieties of people in this world. A large majority of them keenly fond of enjoying worldly pleasures by acquiring wealth by any means fair or foul, after establishing big concerns involving the destruction of the sis classes of Animal Life by killing Paucèndriya raft-Fire-sensed and other animals, and eating their flesh and deeply engrossed in litliyātrs sza Wrong-belief and other rices, degrade themselves, cren after attaining Vanusyatra a human form, into the rani of a Tryanca y Pancèndriya-loter ammal or brute or of Nāraka Ti hellish beings in their next life.

·Some benevolently-disposed persons, following ocoupations not involving the destruction of animal life, and working for the alleviation of miseries of their fellow-brethern, are again born during their next life, as huinan beings in pious wealthy families described as Sucinám śrimatan geho. GIFTI श्रीमता 7 or in the families of yogis, with better opportunities, for doing good to the suffering humanity. While only & few fortunate individuals. residing in Aryan countries and hearing the tenets of True Religion, and earnestly endeavouring for the subjugation of Mithyātva feta Wrong Belief and other vices, and for the subsidence of Darśana Mohaniya Karma Threat times Right Belief deluding Karmar a karma preventing the acquisition of Right Belief--acquire Samyag Darśana Fire A. Right Vision-an inherent crystal-like pure quality of the Soul, resulting in the maxim तमेव सच्चं णिस्संक जे जिणेहि पवइय Tamdva saccam nissankam jam Jinèhim pavaiyam "That alone undoubtedly is the Truth which is proclaimed by the Tirthankaras"-a firm belief in the doctrines and teachings of the Tirthankaras,-and baving cut the internal tie of Raga TTT Passion and Dvèşa g4 Hatred, by renunciation and the practice bf various vows, penances, and severe austerities during this life, entitle themselves for the pleasures of Ddva Gati asta Celestial life of long duration in the next life, and in due course of time, for the Eternal Bliss of #TE Moksa Final Liberation. 1 1 ·Chapter III 12. Samyaktva सम्यक्त्व. या देवे देवताबुद्धिर्गुरौ च गुरुतामतिः । धर्म च धर्मधीः शुद्धा सम्यक्त्वमिदमुच्यते ॥ १ ॥ Yoga Sastra-योगशाला 1. Ya dèvè dévatābuddhi-r-gurau ca guriitāmatih, Dharme ca dbarmarlhîh śuddhā savyaltramuamucyntè. in a guru, 1. The impression of a pure god in a god, of a pure tone fororo and the impression of a pure dharmā in a whirina * called Samyaktva आत्माऽस्ति कर्मास्ति पराभवोऽस्ति मोक्षोऽस्ति तत्साधकहेतुरस्ति । इत्येवमन्तःकरणे विधेया, दृढप्रतीति सुविचारणाभिः ॥२॥ 2. Atmā'stı karmāsti parābhavo'sti; Mohso'sti tatsadhaka heturasti, Itycrawantahkarand vidlicyā; Dridhapratitih suricāranībluli.

·58 3 Samyaktra ratnānna param 'hi ratnain; Samyaktvamittrānna param hi mitram; Samyaktvabandho-r-na paro hi bandhuh, Samyaktvalābhānna paro hi lābham 3. There is really no ratna-tragem, higher than Samyaktva ratna, there is no friend higher than Samyaktva friend, there is no brother higher than Samyaktva brother, and there is no gain higher than Samyaktva gain. मानुष्यमार्यदेशश्च जातिः सर्वाक्षपाटवम् । आयुश्च प्राप्यते तत्र कथञ्चित् कर्मलाघवात् ॥ प्राप्तेषु पुण्यतः श्रद्धा कथक श्रवणेष्वपि । तत्त्वनिश्चयरूपं तद् वोधिरत्नं सुदुर्लभम् ॥ ४ ॥ Yoga Šāstra-trailer. 4. Māousyamāryadeśa Eca jātih sarvāksapātavam; Ayusca prāpyate tatra kathancit karmalāghavat, Prāptèsu punyatah śraddba-kathaka-śravanesvapı, Tattva niscaya rūpam tad bodhiratnam su-durlabham. 4. Human birth, Aryan country, high birth, the full possession of all the senses, and long life, are all obtained anyhow by the lightness of Karmas, and by the pieponderating influence of good actions Although an intense desire for Dharma, the T5 Guru Mahārāja-teacher competent to preach Dharma and the hearing of Dharma, can be acquired unrler the influence of Punya karma, the gem of Samyahtva, having the capability of deciding the true principles, is more unobtainable. न वान्धवा नो सुहृदो न वल्लभा न देहजा नो धनधान्यमंचयाः । तथा हिना सन्ति शरीरिणां जने यथाऽत्र सम्यक्त्यमदृपितं हितम् ॥ ५॥ Subhāsita Ratna Samclohn-सुभाषितरत्नसंदोह. Xa bānilhavā no suhrudo na vallabhā, Ya dehajā no rhana dhānya sancayāt; Tathā hitāh santi śaririnóm jane, Yathā'tra camynktyamalūsitam hitain. 5 .

·59 5. In this world, brothers, friends, wife, son, wealth, and the mass of corn, are not so bencficient to men, as the acquisition of a faultless Samyaktva कनीनिकेव नेत्रस्य कुसुमस्येव सौरभम् । सम्यक्त्वमुच्यते सारं सर्वेषां धर्मकर्मणाम् ॥ ६॥ Adhyatmasara. अध्यात्मसार. 6. Kanmıkèva netrasya kusimasyèvà saurabham, Samyaktvamucyate sāram sarvesām dharmakarmaņām. 6 Just as, the pupil is the essential part of the eye, and fragrance is of flowers, in the same way, Samyaktva is said to be the essential ingredient of all religious actions. कोऽप्यन्य एव महिमा ननु शुद्धदृष्टे यच्छेणिको ह्यविरतोऽपि जिनोऽत्र भावी । पुण्यार्गलः किमितरोऽपि न सार्वभौमो रूपच्युतोऽप्यधिकगुणस्त्रिजगन्नतश्च ॥ ७ ॥ Karpur Prakarana कपुर प्रकरण. 7. Ko'pyanya èra mahimā nanu śuddha driste, r-yachreniko hyavirato'pl Jino'tra bhavi, Punyora galah kimitaro'pina sārvabhaumo, Rupacyuto'pyadhikagunastigannatasca. 7. Really, the greatness of one who has acquired pure Samyaktva is supreme, because King Sieņika, though not acquiring any vows, will become a Tirthaikara in Bharata Ksètra Does not an ordinary man become a lord of the whole world under the influence of Punya karwa ? Is not man, though ugly but possessing excellent virtuous qualities worshipped by the three worlds ? तनोति धर्म विधुनोति पातकम् । ददाति सौख्यं विधुनाति वाधकम् ॥ चिनोति मुक्ति विनिहन्ति संसृति । जनस्य सम्यक्त्वमनिन्दितं धृतम् ॥ ८॥ Subhasita Ratna Saidoha सुभापित रत्नसंदोह.

·60 8. Tanoti dharmam vidhunoti pātakam, Dadāti saukhyam vidhunoti bādhakam, Cinoti Mfuktim, vinihanti samsritim, Janasya samyaktvamaninditain dhritam. 8. The faultless Samyaktra held by a man expands Dharma, destroys sin, bestows happiness, destroys obstacles, gathers up Moksa, and cuts short Samsāra. दानानि शीलानि तपांसि पूजा सत्तीर्थयात्रा प्रवरा दया च । सुश्रावकत्वं व्रतधारकत्वं सम्यक्त्वमूलानि महाफलानि ॥९॥ --Dharma Pariksā धर्मपरीक्षा. 9. Dānāni śılanı tapāṁsi pūja, Sattîrthayātrá pravarā dayā ca, Su-śrāvakatvam vratadhārakatyan, Samyaktva mūlāni mahāphalāni. 9. Bestoval of gifts, celibacy, penance, worship, pilgrimage to various sacred places, excellent commpassion, acquisition of all the excellent virtuous qualities of a Śrāvaka, and holding of vows, give the utmost benefit, if Samyaktva is at their root, तीर्थपु शुद्धयति जलैः शतशोऽपि धोतं नान्तर्गत विविधपापमलावलिप्तम् । ferë faratres Horara Para TETT: सम्यक्त्वपूतसलिलै कुरुताभिषेकम् ॥ १० ॥ -Subhāsita Ratna Bhandagara सुभापितरत्नभांडागार. 10. Tirthesu śuddhyati jalaih śataśo'pi dhautam, Nāntargatam rivdhapāpamalāraliptam, Cittam vicintva manaseti visuddhadhāb; Samyaktrapūtasalilain kurutābhisekam. 10. The mind residing within rendered foul by the dirt of eril actions of various kinds, is not made pure even if it be washed hundreds of times with raters of sacred places. Haring thought so, in your mind, therefore, O people with pure knowledge I bnthe always with the sanctified water-Samyaktra, ·61 रुचिर्जिनोक्ततत्त्वेषु, सम्यक्श्रद्धानमुच्यते जायते तन्निसर्गेण गुरोरधिगमेन वा ॥ ११ ॥ -Yoga. Sastra-योगशास्त्र. 11. Ruci-r-Jinoktatattvesu, samyaksraddhānamucyatd; Jayate tannisargena gulovadhigament vã. 11. A keen desire for the principles preached by the Tirthankaras, is called Samyak śraduhā or Samyaktva, That Sampaktva is produced cither naturally or by the precept of a Guru, Nisarga Fata Samyaktva. आन्तमॊहतिकं सम्यग्दर्शनं प्राप्नुवन्ति यत् । निसर्गहेतुकमिदं सम्यक्छूद्धानमुच्यते ॥ १२ ॥ Upadesa Prasāda उपदेश प्रासाद. 12. Antarmauhārtikam samyagdarsanam prāpnuvani yat, Nisargahetukamidam samyakcbraddhinamucyate, 12. The Samyaktva darsana of one antara-muhurta duration, which people obtain naturally, is called Nisarga Samyaktva. द्रव्यक्षेत्रादिभावा ये, जिनैः ख्यातास्तथैव च । श्रद्धत्ते स्वयमेवैतान् , स निसर्गरुचिः स्मृतः ॥१३॥ Parsva Natha Caritra पार्श्वनाथ चरित्र. 13. Dravya ksètrādi bhāvá yè, Jinnih khyātāstathaiva ca, Śraddhatte svayamevaitān sa nisargarucih smritah. 13 He, who has perfect faith by himself in the objects as described by the Jinèśvaras, with relation to the object, place etc in the actual way mentioned by themselves, is called a man with Nisarga Sanıyaktva. Adhigamaja HETTAST Samyaktva. गुरूपदेशमालम्ब्य, प्रादुर्भवति देहिनाम् । यत्तु सम्यक्छूद्धानं तत् स्यादधिगमनं परम् ॥ Upaddsa Prasida-उपदेश प्रासाद.

·62 Gurūpadeśamālambya prādur-bhavati dehināni; Yattusamyakchraddhānam tat syādadhigamajam param. The perfect faith, which becomes manifest to people by in struction from a Guru, is called Adhigamaja 3TTITAE Samyaktya. वलादपि श्राद्धजनस्य दीयते, सद्दर्शनं सर्वसुखैकजन्मभूः । व्यदीधपद्वीरजिनस्तदुद्यम श्रीगौतमेनापि न किं कृपीवले । Balādapi śrāddhajanasya diyate, saddarśanam sarvasukhaika janmabhūh, Vyadıdhapadvira–jinastarlulyamam Śree Gautamdnāpi na kim krisĩyale. Samyaktra, which is the unique source of all kinds of happiness, is even given to a Śrāvaka against his will Such an effort was made by Śramaņa Bhagavān Aabăvira, on a farmer through his chief disciple Śrî Gautama Svāni. The story of the farmer runs thus Bhagavān Śrî Mahāvīra Svāmi, who has like a Moving Kalpa-Vriksa Perez-the Wishing Tree, while going about from village to village, once said to Gautama Gañadbara:-O friend ! go and enlighten the farmer there; he will be greatly benefited by you'. On receiving this order, Bhagavān Śrî Gautama Swami went to the farmer and said' O fortunate man! Are you happy? why do you incur sin needlessly, by killing two-sensed and other Jîras in agriculture ? Why do you involve your Soul into calamity by maintaining your poor family with such sinful means. Hear संसारमावन्नपरस्सअठ्ठा साहारण जं च करेइ कम्म कम्मरस ते तस्स उवेयकाले, न बंधवा बंधवयं उविति ॥ Samsāramāvanna-parassatthā sāhāraṇam jam ca karèi kammam, Kammassa tè tassa urèyakālè, na bandhayā bandhavayam uvinti. The man, who, being born in Samsāra, does ordinary work ·like oultiration for the minintence of liis family-members, has to suffer alone the eril consequence of such sinful actions at the maturation of that Karma, but his family-members are not put to evil consequences of bondage. O brother I therefore, Take the shelter of Dikśā and cross the ocean of Sainsāra The farmer on hearing these words of Bhagarān Śrî Gautania Swāmi, said, O Lord i I am a Brāhmin, I have seren daughters. I am doing a number of sinful actions for the purpose of maintaining them all. Hence forward, you are like a brother and a mother to me I shall act according to your orders. I will not disobey you. Thereupon, Bhagvān Sri Gautama Svāmi gave him the apparel of a Sadhu, and he immediately accepted it When Bhagavān Śrî Gautama Swāmi was preparing to go to śramaņa Bhagavān Mahāviia, taking the new farmer Sadhu with bin, the farmar Sadhu asked him 0 Worthy Sir, where are tre going ? Bhagavān Śrî Gautama Swāmi said. We are going to the place where our Venerable Guru is.' On hearing this, the farmer Sadhu said, “You are worshipped by gods and demi-gods. Have you a Guru adorable by you? Then, what must he be like ?” Then Bhagavān Sri Gautama Swāmi described to the farmer Sadhu a few noble qualities of the Tîrthankara, on hearing which, he attained Samyaktva. Moving forwards, when the farmer Sadhu saw the wonderful splendour of the Tirthankara's prosperity, his Sanıyakta became firm. But, when he finally saw śramaņa Bhagavān Mahāvira, with his retinue, an intense feeling of animosity arose in his mind. When Bhag. vān Sri Gautama Swami told the farmer Sādhu -"O Muni! Bow down before the Jineśvara, he replied -- worthy Sir! If this is your Guru. I have no necessity for your Dikśā. I am not going to be your disciple. Take away this apparel of yours. I am going a way home." So saying, he immediately left off the Sādhu's apparel, and ran array abruptly On seeing the foolislı behaviour of the farmer, the Indras and others laughingly sail Oh 1. Bhagavāu Śri Gautama Gañadhara received a rery gool disciple.” On seeing such a strange condition, Bhagaran ani ·64 Gautama Svāmi bashfully asked asked Srawana śramana Bhagavān Mahāvîra the cause of his animosity. To which he replied “O Gautama! When you narrated the noble qualities of a Tirthankara before the farmer, he cut the tre of Mithyātra by meditating upon these qualities, and so, you, as well as, he, acquired great benefit. Now I will tell you the cause of his animosity towards me, to "I was a Vasudeva named Tripristha, son of King Prajāpati in Potanapur. There as a Prati-pásuddva named Ašvagriva, who was a lord of the three continents, at the time One day Prati-vāsudèva Ašvagriva asked an astrologer, a question about his death. The astrologer said " Your death will be caused by Tripristba " Prati-vāsudėva Ašvagri va there-after bearing an intense feeling of animosity towards Tripristha Kumāra, tried a nunber of methods of killing him, but all his efforts proved fruitless A lion nas daily harrassing people in a rice-field near a forest belonging to Ašvagriva. No one was able to kill the lion Prati -vāsıdèva Ašvagrîva ordered all his tributary kings go and protect the rice-field by turns One day, thereby, king Prajapati's turn arrived. Tripristha Kumāra prevented his father from going to the rice-field and he went there alone in a chariot, with only one chariteer. Going to the rice-field, Tripristha Kumāra called out the lion The lion at once rushed to wards Tripristha Kumāra, who taking huld of the two lips of the lion, tore him off like a closed cavity of a shell. The dying lion began to blame himself _"O! being a lion myself, I am killed only by a human beiny." On seeing the lion lamenting thus, the charioteer of Tripristha Vāsudèva said, with sweet mords for the purpose of pacifying hin:-“ O lion! this Kumāra is to be a Vāsudeva Do not think him to be a poor human being You are killed by a great sovereign. Why do you lament? Tripuistha Kumāra is the only Sinha The Lion-couragcous man in the human orll and you are a lion born in a Tiryanca womb." Haring heard these soothing words, the lion died in perfect peace.

·"Out of the three souls-that of Tripristha Vasudeva, the charioteer, and the lion-wandering through various lives, I am now, the soul of Tripristha Vāsudova, The farmer is the soul of the lion, and, you Indiabhūti Gautama! you are the soul of the charioteer. In your former life, you had pleased him with sweet words, and I had killed him, so, in this life, he has an affection for you, and he has a feeling of animosity towards me. In this way, you should know the cause of love and batred in this life. But the farmer has now become F Taft ſukla-paksĩ, that is to say, a jiva whose term of existence in this world has become limited to se gatsutrada Ardha Pudgala-parāvartana, while a Jiva whose term of existence in this world is more than Ardba pudgala-parāvartana, is called a GUTTEū Krisma-paksî jiva." On hearing these words of śramana Bhagavān Mahavira, many persons acquired Samyaktva "O Gautama! the farmer, who acquired Samvaktva of only two घटिका Ghaţikā duration (48 minutes) from you, will attain Alat, Moksa, Liberation, within Ardha Pudgala-parāvartana Kāla. I had, therefore, sent you to enlighten him." On hearing this narration of the farmer, Indra and others became more firm in their Samyaktva, In the same manner, O fortunate people ! You should remain firm in in your Samyaktva for a long time, 13. The Signs of Samyaktva. शमसंवेगनिर्वेदानुकम्पास्तिक्यलक्षण । लक्षणैः पञ्चभिः सम्यक्, सम्यक्त्वमुपलक्ष्यते ॥ ſama," sampàga, nirreda, anukanıpā, āstıkyalaksanaih; Laksaņaih pancabhih sawyak sawyaktramupalaksgate Samyaktra can be known clearly by the following fre qualities viz by 1. Sama TA Tranquility. 2. Samrèga pari Renunciation of worldly affections. 3. Nirieda France Freedom from worldly affairs. 4. Anukampā 3499491, Felloir-feeling, sympathy. and 5. Astikya TFFT Right Belief. 9 ·GC Šama TH Tranquility. शमै शाम्यति फ्रोधादीनपकारे महत्यपि । लक्ष्यते तेन सम्यस्त्वं तदाद्यं लक्षणं भवेत् ॥ Upadesa Prāsāda उपदेश प्रासाद. Samaih śānıyatı krodbādiņnapakārè mahatyapi; Laksyatè tèna Samyaktyau tadādyan laksaņam bharèt. The first sign, ſama TA Tranquility, of Samyaktva, is found in one who pacifies anger and other passions with an aquanionty of mind, towards persons who have done great injustice to hm. It is a sign which shows the presence of Samyaktva in an individual. It can be said that, he rho possesses Sama, (Tranquility) is an individual with Saunyahtva This quality is described as the first sign of Samyaktva, under different names as Santi शांति, Ksamā क्षमा, Ksānti शांति, and Sama शम. Samvega संवेग. दुःखत्वेनानुमान्वानः सुरादिविपयं सुखम् । मोक्षाभिलापसंवेगाञ्चितो हि दर्शनी भवेत् ।। Duhkhatrènānumānvānah surādıyisayam sukham; Moksābhılāsasamyègāncito hi darśani bhavèt. He, who considers the happiness of the gods as one involving misery, and who is desirous of Moksa, and who has renounced worldly affections, readily attains Sangaktva. Nirveda निर्वेद. संसारकारकागार-विवर्जनपरायणा । प्रज्ञा चित्ते भवेद्यस्य, तन्निर्वेदकवान्नरः ॥ Samsárakārakāgāra-vivarjanaparāyanā; Prajnā citte bharėdyasya, tannirvedakavānnarah. One, who has a firm understanding in his mind, capable of making him abandon this world as a dungeon, bas a Samyaktva due to Nirveda निर्वेद.

·67 It is said in Siddhānta- निवेपण भंते ! जीये किं जणई " Nirvadnam bhantd Jivd kim Janni. O lord ! what does a Soul gam by Nirvėda faca? Freedom from worldly affairs ? The Bhagavān says निव्वेएणं ते दिव्वमाणुस्सतिरिच्छअसु कामभोगेसु विरज्जमाणे निव्वेयं हव्वमागच्छइ । सम्वविसएसु विरज्जइ । सव्वविसएसु विरज्जमाणे आरंभ- परिग्गहपरिचायं करोति आरंभपरिग्गहपरिचायं करेमाणे संसारमग्गं वोच्छि- दंति सिद्धिमग्गपडिवन्नेय भवति" । “ Nivvèenam tè divvamoņussatiricchaesu kāmabhogèsu virajjamāņè niyvèyam havvamāgacchai Savvavisadsu virajjai Savvavisaèsu virajjamāņo ārambha-parigga hapariccāyam karoti, Ārambhapariggahapariccāyain karèmāņè samsāramaggam vocchidantı Sıddhimaggapaļıyanndya bhavati. By freedom from worldly affairs, he renounces passionate love about celestial, human, and tiryanca sexes, and obtains a real freedom from worldly affairs. He renounces enjoyment of sensual pleasures. By renouncing sensual pleasures, he abandons big undertakings and property. By abandoning big undertakings and property, the path of Samsara becomes annihilated, and सिद्धि- Ari Siddhi Mārga, the Path of Liberation, is acquired. Anukampa अनुकम्पा. दीनदु स्थितदारिद्र-प्राप्तानां प्राणिनां सदा । दुःखनिवारणे वाञ्छा सानुकंपाभिधीयते ॥ Dîna duhsthita dāridra-prāptānām prāņinām sada, Duhkhanivärane vārchā sānukampābhiyatd. The constant desire of removing the miseries of the poor, distressed, poverty-stricken individuals, is called Anukampa अनुकंपा. कार्या मोक्षफले दाने पात्रापात्रविचारणा । दयादानं तु सवसैन कापि प्रतिषिध्यते ॥

·68 Kāryā Moksaphalè dând pātrāpātravicāraņā; Dayādānam tu Sarvajnai-r-na kvāpi pratışidhyatè. The question of the deserving or undeserving nature of the receiver is to be considered in EURETAT Supātra-dana, which results in Moksa, but the Dayā-dana GTA or Anukampā-dāna is no-where prohibited by the Tirthankaras. निर्गुणेष्वपि सत्त्वेषु दयां कुर्वन्ति साधवः । न हि संहरति ज्योत्स्नां, चन्द्रश्चंडालवेश्मनि ॥ Nirguņèsyapi sattvėsu dayām kurvanti sādbayan, Na hi samharati jyotsnām, candrascandalaveśmani. Virtuous people show compassion even towards persons devoid of good qualities Because, the Moon does not remove away moon-light from the house of an assassion. N. B. The moon gives uniform light everywhere, Virtuous people show compassion alike towards virtuous individuals, as well as, towards those who are devoid of any good qualities. अपकारेऽपि कारुण्यं सुधीः कुर्याद्विशेषतः । दन्दशूकं दशन्तं श्रीवीरः प्रवोधयद्यथा ॥ Apakaré'pi karunyam sudhih kuryadviśdsatah; Dandaśūkam daśantam Śrî Virah prabhodhayadyathā. Wise men should especiolly show compassion even towards ungrateful persons. Just as, Bhagavān Sri Mahāvīra instructs the serpent-Caņda-kausika pustila Teh-biting him. Astikya आस्तिक्य. प्रभुमि पितं यत्तत्वान्तरश्रुतेऽपि हि । निःशंकं मन्यते सत्यं तदास्तिक्यं सुलक्षणम् ॥ It is said in the Agama TH Scriptures थयथुइमंगलेणं भंते ! कि जणइ ? गोयमा ! नाणदंसणचरित्तयोहिलाभ जणइ. । Thaya thui mangalènam bhanto • kim janai ? Goyanma 1 Nẵng daisanacarittabolilabharm japai, ·69 Bhagavān Śrî Gautama Svāmı asked - Bhagavān 1; what does a soul gain by benedictory poems, in the form of hymns and laudatory rerses? O Gautama ! he acquires FIT Nāņa, Knowledge For Darsana, Conation afia Caritta, Right Conduct and Bohilābha atfeema Samyaktva. The condition of the Soul before the acquisition of Samyaktra, is described in the following Gāthā सामि ! अणाइअणंते चउगइसंसारघोरकांतारे । मोहाइकम्मगुरुठिइविवागवसओ भमइ जीवो ॥ Sāni! aņāi-aņaitè caugaisamisāraghorakāntārè, Mobāikamwaguruthivivāgavasao bhamai jîvo ? O lord ! a jira wanders in the formidable forest of Sam. sāra with four conditions of cxistence-without a beginning and without end-enslaved by the fruition of the matured state of the highest period of the eight karmas beginning with Mohanîya मोहनीय Karma. मोहे कोडाकोडी, सत्तरिवीसं च नामगोयाणं । तीसायराणि चउण्हं, तित्तीसयराइ आउस्स ॥ Mohe-kodākodi sattarivisam ca nāmagoyāṇam, Tisāyarāṇi caunham tittisayarāi āussa. The highest time-limit of Mohaniya Karma is seventy Kotākoti sāgaropams, the highest time-limit of Nāma Karma and Gotra Karna is tweventy kotā-koti sāgaropams, the highest time limit of the four viz-Jnādāvaraniya Karma, Darśanāyaraniya Karma, Vedaniya Karma, and Antarāya Karma, is thirty kotā-koti sāgaropams, and the highest time-limit of the Ayu Karma is thirty-three sāgoro pams. पल्लोवमाइअहा-पवित्तिकरणेणं को वि जइ कुणइ । पलिय असंखभागूण-कोडाकोडी अयरठि सेसं ॥ Pallovamāiahā-parittikaranenam ko ri jai kunai, Paliya asankhabhāgūņa-kodā-kodi ayarathii sèsam.

·70 There are three means of acquiring Samyaktva. They are named 1 Yathā-pravritti karaṇa TeT TETIT FICUT 2. Apūrva karana अपूर्वकरण, and 3. Anivritti karana अनिवृत्तिकरण. Under the influence of Yathā pravrittikaraṇa, a man reduces the peried of the highest time-limit of all the Karmas, except the Ayu karnia, to a period of an Asankhyāta-bhāga THEYTHIT of a Palyopam less than one Kotā-koti sāgaropam to be known by the illustration of the Cup and other things That condition of the Soul, during which the highest period of time-limit of each of the remaining seven Karmas is reduced to one kota-koti sāgaropam by the mind's pure ideas, is caused by the Yathā-pravritti karana. Out of the eight illustrations named in the under-mentioned Gāthā, tivo only, apply to Yathā-pravritti karaņa पल्लयगिरिसरिउवला-पिविलियापुरिसपहजरगदिया। कोहवजलवस्थाणि य सामाइयलाभादि हुंता ॥ Pallayagirisariuvalā-piviliyāpurisapahajaragahiyā; Koddavajalavatthāņi ya sāmãiyalābhadi huntā. There are illustrations explaining the nature of the acqusition of Samyaktva. They are 1 A cup filled with corn-grains. 2. A piece of stone rolling in rivers falling from a mountain. 3. Ants. 4. Of three travellers. 5. Of a man attacked with fever. 6. Of Madanakodravā HEHEAT a kind of corn-grains. 7. Of dirty water, and 8. Of a dirty cloth. The subject of the various micans of acquiring Samyaltra, has been fully discusserl in worhs like Loka Prakāśa, Samyakten Sittari, Samyaktra Kaumuds, and in works on Karma Philoso phy to fhich the reader is referred.

·h3 He daily gate ET Dāna, alıns, copiously, like the fir Dāna, the fragrat secretion issuing frow the temples of elephants in rut. He conquered six kinds of passions like a risi. He was like a fortress to the administrative justice practised by his ancestors. He was like a Himālaya, the source of the divine river-like - extremely lustrous fame, and he was like a great ocean in producing his many virtuous gem-like qualities With such a king, who had undertaken the burden of administering the extensive king dom on his own powerful arms, his ministers were kept only for the preservation of administrative ethics, the completeness of materials of elephants, horses, war-chariots, and warriors, was only for the splendour of his court, swords, discus, bows, arrows, and spears were only for show, a consideration of confidence was only expected from servants; the king had no regard for the protection of his own person by other people, so, his body-guards were only for display. King Satruwardana bad, under hin, Nayasăra a chief officer of a village named Prithvi-pratisthāna teatatag 17), who was well-bebaved. Napasāra bad heard Dharma Šāstras, and so, he knew well what objects were to be accepted and which of them, to be rejected. He was the receptacle of many virtuous qualities like sereneness. He was straight-forward, modest, was speaking sweetly, and was ever ready to render service to others. Although he had no opportunity of rendering service to an ascctic, he iras slothsone in doing misdeeds He discountenanced injury to others, was always intent on acquiring virtues, and was blind to seeing the defects of others. One of his preceptors once preached Vayasāra, irho bad so many virtuous qualities, the desirability of acquiring more virtues, thus O child I the prosperity of wealth, haring «appeared once, disappears immediately in an instant by the disturbing force of imprudent behaviour, like the flame of a lamp blown out by disturbing winds, A number of other virtues, as white as a picca 10 ·9 2 The Nagari (town) appeared to laugh out in jest Aparāvati, the City of the Gods, by the sound of various musical instruments. Because, in the Svarga Fanit heaven, there are seven Hafa Saptarsi-Seven Sages, but, here, there are numerous sages, there is only one Budha 7E7-Planet Mercury in the heavens, but, here, there are many Budhas or enlightened persons who are qualified by good works and Knowledge of the Truth for Norvāna, and who reveal the true doctrine of Salvation to the world. In this town, only the lotuses experienced the pain of separation from the Sun, but people had no pain of separation from friends. Here only, the ascetics carried Karavāla-Kamandalu a-sg-an ascetic's water-pot, but people had no necessity for a Karavāla-a sword. Here, the word is Kalabha, was limited to young elephants, but there was no se Kalaha-quarrel-in the population, only the pair of cakrarāka-birds had to suffer the pain of separation from the beloved, but the populace did not have any. Here, Te Vasana,-clothes-were prepared at weavers' factories, but the people did not experience Vyasana -Misery. KingSatrunardana Tahan was the guardian of his sub jects. He was the source of all happiness, and he was the source of great delight to them. He used to curb the pride of his cnemues; he was an ornament of the royal dynasty, he used to maintain order un-impaired, and used to chastise severely persons going along the path of immorality. The E5-Päda-pitha, the foot-bench of the King appeared more charming by the radiance of the gems in the diadepis of the feudatory hings bouing down at his feet with great reverence, The king was fond of decorating the battle-field with the heads of hundreds of his enemies killed by the sharp arrots thrown from the bow strung by his powerful arms. He was surrounded by many brare warriors and was followed by thousands of learlors of troops. He was marching with a well-formed powerful army, like a chariot fulfilling the secret losires of beggars He collecteri many armonrs, like a man fond of battlc-ficll. He acted according to the advice of his cldcrly mcmbry, like a constrllation of stars ·73 He daily gave fra Dāna, alus, còpiously, like the free Dāna, the fragrat secretion issuing from the temples of elephants in rut. He conquered six kinds of passions like a riși. He was like a fortress to the administrative justice practised by his ancestors. He was like a Himālaya, the source of the divine river-like - extremely lustrous fame, and he was like a great ocean in producing his many virtuous gem-like qualities With such a king, who had undertaken the burden of administering the extensive king dom on his own powerful arms, bis ministers were kept only for the preservation of administrative ethics, the completeness of waterials of elephants, horses, war-chariots, and warriors, was only for the splendour of his court, swords, discus, bows, arrows, and spears were only for show, a consideration of confidence was only expected from servants, the king had no regard for the protection of his own person by other people, so, his body-guards were only for display. King Satrumardana bad, under him, Nayasıra yer a chief officer of a village named Prithvi-pratisthāna Teatty fayta), who was well-behaved. Nayasāra had heard Dharma Šāstras, and so, he knew well what objects were to be accepted and which of them, to be rejected. He was the receptacle of many virtuous qualities like sereneness. He was straight-forward, modest, was speaking sweetly, and was ever ready to render service to others. Although he had no opportunity of rendering service to an ascetic, he was slothsome in doing misdeeds He discountenanced injury to others, was always intent on acquiring virtues, and ras blind to seeing the defects of others. One of his preceptors once preached Nayasāra, who had so many virtuous qualities, the desirability of acquiring more virtues, thus O child I the prosperity of wealth, having cappeared once, disappears immediately in an instant by the disturbing force of imprudent behaviour, like the fame of a lamp blown out by disturbing winds. A number of other virtues, as white as a piece 10 ·74 of snow, does not look beautiful without good behaviour like & face without eyes Without good bebaviour, although a man may be famous, very popular, and may be philanthropic, still, he is always deserted like a huge svake. O child! therefore, having intelligently observed the evil consequences of imprudent behavi. our, be fond of cultivating good character hich is the source of many auspicious things It is said पिणएण हुति गुणा गुणेहिं लोगोऽणुरागमुबहइ । अणुरत्तसयललोगस्स हुंति सवाओ रिद्धिओ ॥१॥ Viņaèņam. hunti gunā gunèhim logo'nuragamurvabai, Amurattasayalalogassa hunti savvão riddhio. 1. रिद्धीहिं संगो गयवरो व्व अणवरयदाणवरिसेण । मग्गणगणपणईणं उवयारं कुणइ लीलाए ॥२॥ Riddhịhim samgao gayararo yva anavarayadanavarısèņa; Magganaganapaņaīņaſ uvayāram kuņai līlāe. 2. उवयरणेणं तेसिं लन्भड आचंद्रकालिया कित्ती । तीएऽविह लद्धाए किं नो लद्धं तिहुयणेऽवि ? ॥ ३॥ .3. Uvayaranenam tesim labbhai acandrakaliya kitti; Tid'viha laddhad kim no laddham tihuyaņe'vi ? एसच्चिय जेण थिरा जुगविगमेऽबिहु न वच्चड विणास । उप्पत्तिपलयकलियं सेसं पुण थवदियहथिरं ॥४॥ 4. Esacciya jena thira juga-vigame'vihu na raccai rinasam, Uppattipalayakalıyam sesam puņa thavadıyahathiram. इय गुरुजणसिक्खं गिण्ह ऊण तहकहवि संपयट्टो (लो)। वीसासठ्ठाणं नरवइस्स परमं जहा जाओ ॥५॥ 5. Jya gurujanasikkham ginha āna tahakahari sampayatto (so), Visásatthāņam nararaissa paramam jahā jāö.

·75 1. Virtuous qualities are acquired by polite manners; the devotion of the peopleincreases by virtuous qualities; and prosperity of various kinds is obtained by the contentment of the entire public. 2. On the acquisition of a prosperous state, a man renders friendly service to needy persons with the greatest ease by an uninterrupted bestowal of alms, like a lordly elephant in rut. 3. By rendering service to them, he obtains a fame which remains till the existence of the Moon, after obtaining such a world-wide famne, what else remains in the world, that is not acquired? 4. That fame remaining permanent, is not destroyed with the chango of cosmic age, the rest, which is attended with growth and decay, exists only for a few days. 1 > 5. On-receiving the good advice of his preceptor, Nayasāra improved his character to such an extent, that he became the receptacle of utmost trust from the King. One day, King Satrumardana geen called Nayasāra to his presence, for the purpose of bringing timber for buildings and obariots from neighbouring forests, and told him —"O good friend I You go to the great forest with many carts and servants, and bring vood suitable for buildings and chariots from it " Having received reverently the order of his king, and having cqmpperi himself with the necessary carts, serrants, and fool-material for all, Nayasāra set out on his journcy, and reached the great forest in due course of time. The forest was bounded on all sides by a dense multitude of rery tall trees reaching the shy, it was attractire by the sound of torrents of water streaming down the mountain, and it a appearing terrifying by the roarings of various ferocious animals such as bears, lions, tigers, jackals, and antelopes, noring about in accordance with plea elue. The forest has appenting beauti- ·76 ful by trees resembling witaca-a kind of figure 555 resembling the tuft or curl of hair on the breast of Visņu or Krisņa or other great personages, it was full of stata Mātangas, elephants, just as htäits Mātangas or low-class people who inhabit the locality of the town which is free from the other populace. It also contained trees resembling the bow-strings of warriors. The servants began to cut the trees whose trunks were straight, long, spacious, beautiful, and round. While doing this work, it became mid-day, and it was not time for their mid-day meal Nayasāra was ready to take his meals The servants placed before him various kinds of delicious food-material prepared for him. At that moment, an idea came up to his mind," If a hungry mendicant straying away from a caravan, ignorant of right road or from a company of Gramaņas wo i e-Jain or Buddhist monks,-happens to come here as my guest, I will first feed him and, then, I will take my meals " With this intention in his mind, as Nayasāra was going out and looking forward in all directions, he say some pious sages who had become separated from the caravan, who were greatly exausted, were greatly overwhelmed by hunger and thirst, and who were burning under the intense heat of the mid-day Sun, with their clothes drenchod in copious perspiration in expectation of the halting place of the caravan. Attracted as they were by the crackling sound of the felling of trees, he saw some sages approaching the place where he had encamped with his men. As soon 83 Nayasāra saw them, he was greatly delighted, and he inmediately arrancer forward to receive them). Bowing down respectfully before them, and with a compasionate heart, he said "O vencrable sages? Why do you walk about in such a country without the help of men ? « The Sadhus said” (1 Ny good friend I Wo started in company of a carasan. At meal-time, 50 went to the neighbo uring rillage in search of water and food. In the incan-while the cararan starteri on, leaving is behind Te followed the track of the craran, and arrived into this dense forest, Nagasārz said "Hof cruel! Vilest schon ezire for

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WIIO IIAD LOST THEIR WAY IN THE FOREST.

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·77 Hell I Breach of confidence 1 Fearlessness of siu! The members of the caravan have thus disgraced their fnwurly by sin. How cruel they have become with the Sárhus ! It is said सत्तपयमेत्तसंथववसेऽवि सुयणाण वड्ढए नेहो । आजम्मदंसणेऽविहु नियचित्ताण न खलाण. ॥१॥ Sattapapawetta samsthavarasd'rı suyaņāna raddhad udlar), A-janimadamsand'rihu niduayacittāņa na khalāņam. 1. Virtuous ponple become more affectionate by approachmg them seven steps and by praising them a little, but wicked person. devoid of compassion, do not give acoess to affection in their heart even when they are connected for the whole life "If they wanted to behave thus, why did not, there wicked persons, provent the wagnanimous Sadlus in the beginning, when they started with the cararan? In the event of an accident from a lion or any other ferocious animal, these wiched po$41.135 are sure to bave an abode in hell Or clse, shut is the use o: talking about the wicked persons ulio linse defiled their religiosi O magnanimous personages: Please accompany dwelling and do me fas our. f 10 Us ·78 having recited sutras of respectful salutation to Tirthankaras, and having recited verses of FART-Sajjhāya prescribed by previous sages, they meditated, for a while, on T719-Subha dhyāna-on subjects leading to Final Liberation, and, then, they took their meals, leaving aside 777 Raga-Vehement love and e Dresa-Hatred. In the meantime, Vayasāra, having finished his meals and thinking himself well-satisfied, approached the Sādhus and said "O magnanimous persons! You come with me. I shall show you the road to the turn,” The Sadhus accompanied him One of the Sadhus, who was well-versed in narrating religious stories, thought - This is a suitable opportunity for instructing Nayasāra in true religion, and he is the proper person to be necessarily so instructed.” Thinking so, he told Nayasāra “O illustrious man! We are benefited by your liberality in giving - us water and food so respectfully and hospitably at a time when we were greatly exhausted by moving about here and there after losing our track, and we were over-whelmed with hunger and thirst, we are now desirous of showing you the path of virtue." Nayasāra said; O venerable persons! Why do you entertain any doubts about it? I am prepared to accept your order 'even at the risk of my life. - --- 15. The Sadhu, then, commenced the preaching of True Religion thus r धणुसिक्खाविरहिय पुरिसखित्तसरजणिय राहवेहं व । तुडिजोगामणुयत्तं लध्धुणं कुसलवुद्धिमया ॥ १ ॥ Dhanusikhăvirahiya purisakhittasarajaņiya rābarèham va; Tudijogāmanuyattam laddhūņam kusalabuddhimay& सग्गापवग्गफलसाहगरस धम्मस्स पायवस्सेव । मूलं सम्मत्तमहो जाणेयव्वं पयत्तेणं ॥२॥ Saggapavaggaphalasāhagassà dhanmassa payavassdra, Malam sammattamaho jānàysypám pāyattonam, ·न । मिच्छत्तपकडलावलुत्तसन्नाणनयणपसराण । सिरसूलमूलमेसा जणाण सम्मत्तवत्ता वि ॥३॥ Micohattapankapadalāvaluttasannāņanayaņapasarāņam; Sirasūlanūlamesa jaņāņa sammattavattā vi. जुत्ताजुत्तं केणवि करुणापर बुद्धिणोवइठंपि । दुस्सुमिणपिव सोड नेव वंछंति तुच्छमई ॥४॥ Juttājuttam kèņavi karunāpara buddhiņovaitthampi; Dussumiņampiva soru neva vancchanti tucchanai. दढसूढगुरुपरूवणवसेण-कम्मं च तं पकुव्बंति । जेण निमज्जति अहो कूवक्खणणुज्जय नरो व ॥५॥ Dadbamūdhaguruparūvaņavasèna Kammam ca tam pakuvvanti, Jena nimajjanti aho ! kūvakkhaņaņujjaya naro vva. - ज मिच्छत्तोदयओ अगुरुं पि गुरु अदेवमवि देवं । धत्तूरिओ व्च गेण्हइ लेट्ठं व सुवण्णबुद्धिए ॥ ६॥ Jam miccbattodayaö agurum pi guru addvamavi devam, Dhattūrio vya gènhai letthum va suvanſa-buddhid. तेणं चिय पाणिगणोगणणाइकंतवेलमणुभवइ । तं किं पि दुक्खनिवहं जं जाणई केवली सम्म ॥७॥ Tenam ciya pāņiganogaņaņāıkkantavelamaņubharai, Tam 'kım pi dukkha-nivaham jam janai kèrali sammam, इय भो देवाणुप्पिय ! मिच्छत्तं सयलदोसकुलसवणं । नीसेसदुग्गदुग्गइसंसग्गकर लहुं चयसु ॥ ८ ॥ Iya Bhul devaņuppıya / micchattam sayalndosakulabharaṇam, Nisosaduggaduggaisamsaggakarain labum cayasıı. सम्मत्तं पुण नीसेसदोसविरहियमसेसमुहफलयं । जीवाण तिव्वजरमरणदुङ्गखवुच्छेयणसमत्थं ॥९॥ Sammattam puna nisèsadosa virahıyapasésamuhaphalayam, Jivāņa tirpajaramarang-dukkhavucchèyaņasawattham.

·80 ज मोहणिज्जपवलत्तविगममो गुरुवसा सयं वापि । उल्लसई कल्लाणयवल्लीजलकुल्लतुलं व ॥१०॥ Jam Mohanijapabalattavigamao guruvas& sayam vāvi, Ullasai kallaņayavallijalakullatullam va. तत्तो अट्ठारसदोसबज्जिवरंमि पडिवत्ती । देवो त्ति समुप्पज्जड निरवज्जा वज्जघडियन्च ॥ ११ ॥ Tatto atthārasadosavajjid Jiņavarammi padiratti, Devottı samuppapjai niravajjā vajjaghadiyarva. सयमवि धम्मपरेसुं सिद्धंतवियारणेक्कुसलेसु । धम्मोवएस निरएसु होज्ज साहूसु गुरुबुद्धि ॥ १२॥ Sayamavi dhammaparèsum Siddhantaviyāraņèkkusalesu; Dhamımovadsaniraèsu hojja sāhūsu gurubuddhi. ता जिणवयणायण्णण विण्णाय समत्थतत्तरयणस्स । विरमइ य मई लोडयधम्माउ कुवस्सयाउव्व ॥१३॥ Tá Jinavayanayanņaņa vinņāya sawatthatattarayanassa, Viramai ya mai loiyadhammāu kuvassayāuvva. अवगणड गोपयं पिव दुग्गइदुहमयर भीसणावत्तं । कम्मजलुप्पीलाउलमरइरउदं भवसमुहं ॥१४॥ Avaganai gopayam piva duggaidubamayabbîsaņāvattam, Kammajaluppilāulamarairauddam bbavasamuddam, सम्मत्तुत्तमसन्नाहविहिययरक्खो खणेण विक्खिवह । सुहडो व तिथियभडुम्भडंपि मिच्छत्तसंगाम ॥ १५ ॥ Sammattuttamasannābavibiyarakkho khanèna vikkbivai, Suhado pra titthiyabhadubbhadampi nicchattasangamam. पासायस्स व पीढं पुरस्स दारं व मूलमिव तरुणो । वारसविहधम्मस्स वि आई कित्तिति सम्मत्तं ॥१६॥ Pāsāyassa va pidham purassa dāram va mūlamiya taruno, Bārasavihadaammassa pi kim kinttinti sammattam, ·81 श्य भो एवं लक्षिय निरवेक्खो लोएसु मग्गेसु । सदहणनाणसारं सरहसमणुसरसु सम्मत्तं ॥ १७ ॥ Iya bho evam lakkhiya niravèkkho loèsu magyèsı; Saddahana-nāṇasaram sarahasamaņusarasu saumattam, 1-2 A skilful wise man, having acquired AUTİ Maņuyattam, human birth, as a consequence of virtuous actions (done in a former life ), like piercing with an arrow thrown by a man igno arant of archery, should certainly, know Samyaktya strenuously, which is the foundation of Dharma, capable of acquirmg fifi Srarga, heaven, and Flag Mokşa, Libernion. 3. To people whose sight of True Knowledge has been destroyed by the veil of dirt of Mithyātva, the were talk of Sanyaktva, appears like an acute pain in the head. 4. The witless vain man, does not desire to hear the advice of what is suitable for lum and what is unsuitable, given by a wise man with a compassionate disposition, like the story of it bad dream, 5. Under the instruction of a very stupid prcccptor, som persons perform such an action, that tlicy degrade themselves to a lower status, like a man digging a well. 6–7. Just as, a man eating white thorn-apple 777 Dhattura (Daturā Albă) accepts a piece of stone for goll, in the sulle manner, a man under the mfluence of Mithyātia, accepts il l.217 preceptor as a True Guru and a Bad Deva as a True Gedeonid thereby, people experience calamities for innumerable years ishcha only a Keralın can knoir and describe correctly. S. O belored of the gois! therefore, give up Vithyatri speedlily, as it is the aboide of all vices and it learls low state. 9. Besides, Samyaktia is free from all sees, it is ile sunt: 11 ·82 of all happiness, and it is capable of removing acute pains attending birth, old age, and death of all beings. 10 Samyaktva is like a canal to the creeper of of कल्याण- Kalyāņa, prosperity, and it becomes manifest by itself or by contact with a good preceptor, or by the removal of the predominating influence of Hea Fi Mohanîya Karma ( Deluding-Infatuating-Karman) 11. With the acquision of Samyaktva, tlcre arisos a porwanent and faultless faith in a Jindśvara, as a god who is free from the eighteen defects. 12. Then, there arises spontaneously a conviction of accepting as Gurus only Sādhus who are exclusirely devoted to the practice of True Dharma, who are competent in the study and teaching of Siddhānta, and who are fond of preaching Dharma Šāstras, 13. By hearing the Scriptures promulgated by the Tirthankaras, the belief of the person conversant with all other principlos attains a dıslıke for the Dharma of ordinary people, like a prisoner in the hold of other persons 14 He considers as rather insignificant, lihc a 17-Gospadin -A coir's foot,-a merc trifle, the ocean of mundanc cxistcnco which is terrifying on account of the Mahara,-a marine monster in the form of misery of lon-birth, rhich is filler with a mass of Karmans, and which is formidable on account of discontent, 15. And, like a warrior protected by an excellent armour in the shape of Samyaktra, hc thrors into confusion the orical of battle of Mithyātra, assisted by powerful warriors of ordinary Dharın 16. Samyaktra has been plescribed as the foundation of the builling of Dharma, as the city-gates of the town of Dharma, as the roots of the tree or Dharma, and as the priinc cluco of ·83 the twelve vots of Tale TA-Śrávaka Dharma,-the duties of a Śravaka. 17. Therefore, O excellent man! having realised the true nature of Samyaktva, and not getting yourself enamoured of the path of ordinary people, endeavour carefully to accept Sampaktva which is a principle without comparison, and which is the essence of Right Belief and Right Knowledge. On hearing these words of the Guru Mahārāja, Nayasāra, with his two hands folded in the form of a lotus kept in front of his fore-head, bent forward under the burden of devotion, said reverentially “O Magnanimous persons 1 Why do you instruct, thus, a man like myself, who is actually bke a beast, who is extremely incompetent, who is devoid of intellect, and who is engrossed uninterruptedly in evil deeds." The Guru said “O excellent man, I Do not say so. Your complete fitness becomes evident from some of your visible signs. Otherwise, how can we, who happened to came into this terrible forest, who were lost from our track and who were extremely exhausted, at all be seen by you ? Even if we were at all seen, how can you expect the unusual rejoicing with bristling of hair on seeing us, like beloved persons seen after a long time, or how can you expect the thought of giving to us who were overwhelmed by hunger and thirst, the food prepared and brought for you at dinner-time? Persons devoid of religious merit, can never have such a way of thinking, and homeless wandering persons like ourselves, can hardly come within the range of sight of such persons. Is it ever possible to have a mine of jewels in the house of a beggar or a Chara Kalpa Vrikşa,-the Wishing Trec,-in a sandy waste, or a lotus blossom on a dry piece of land ? Why, therefore, my worthy sir! there cannot be a fitness for truc religion in you, indicated by such completeness of materials with you? Such materials are only certainly possible, under the influence of religious merit, for persons desirous of Moksa, You hare acquired a birth in Arya-Ksdtra NT, 2 spotlos:

·81 high family, human birth, a handsome appearance, a body free from disease, skill in many arts, and a contact with virtuous people. One of these materials can be acquired like an ordiuary thing by innumerable persons baffled by the blows of Karman and wandering in Samsāra. But you have acquired all these materials by the predominating influence of gue Punya,-religious merit. These materials are copable of giving the excellent Eternal Happiness of Moksa as a reward. Just as, the feathered tail of a pea-cock, and the gem in the hood of ſesa Nāga qat ( name of a serpent supporting the carth and forming the couch of Visņu during his sleep) are very precious, in the same manner, O worthy sir I accept the Dharma promulgated by the Tîrthankaras,-a Dharma which you have not acquired before." While experiencing an acute feeling of disgust towards Samsāra on hearing these words of the preceptor, Napasāra began thinking within himself thus " Ah! What an emotion was produced in my mind on seeing for a moment, the Sādhu Mahārājas, who are averse to seeking their own interest; who are a mine of virtues; who are an ocean of mercy, and who have an equal regard for a king as for a beggar. Such ascetics do not even look at such immoral persons. It is, therefore, always proper for me to act according to their injunction.” With this idea uppermost in his mind, Nayasära resting his head on the ground, and bowing down before the feet of the Guru, said with his eyes full of tears of joy, "O disinterestedly affectionate magnanimous personages ! Who are exclusively devoted to rescuing all living creatures ! I have now become indifferent to worldly enjoyments, please, therefore, institute Samyaktva in me. Thereupon, knowing his fitness by the practical morality taught by Jinèśvaras, and knowing the important good omens present at the time, such as force of energy: the Guru Mabārāja, saying «« You should seriously accept Arhanta Deva as your True God, trell-behaved virtuous Sādbus as your Guru, and the Dharma promulgated by the Tirthankaras as the True Dharma,” instituted Sanyaktra in ·85 him and said "O worthy man! I have given you Samyaktra which is the basis of Moksa. You should always protect it without any tiansgression such as str-Sankā -Doubt. O worthy man: You are fortunate, that you have acquired Jaina Dharma th, the Dharma pronulgated by the Tîrthankaras-which is like a ship in the ocean of Samsara made formidable by hundreds of miscries. Innumerable persons have banished for ever miseries by the supernatural power of constantly maintaining it Besides, O Worthy van! Do not be ever careless in observing Dharma, on account of the naturally transitory pleasures of this Samsāra. Then, bowing down low before the feet of the Guru Mahārāja, wlio was like a shelter to persons afraid of worldly ex18- tence, Mayasāra said with a heart full of extreme joy “ People respcctfully do homage to persons who have done an insignificant service to others, what service in return can I do to you who have done such incomparable service to me? Nevertheless, O worshipful men! You become free from your maintenance by mendicancy, and accept wealth, jewels, buildings, and Samsāra or else what is the use of giving only that much ? My whole life is at your disposal." On hearing this, the Guru Mahāraja devoid of attachment for his own person, said thus while instructing Nayasira - 0, noble person ! You did well that you said so, because a Guru, giving Samyaktva cannot be recompensed by service in return, and by rendering thousands or crorés of friendly services during several ya Bhavas, existences. But O worthy man! By your constant diligence in virtuous deeds, you have, in reality, given us everything." Having thus explained the real essence of the Jaina Dharma, the Guru said "O worthy man! Now permit us to move On hearing these words, Nayasāra grieved by the pain of separation, followed the Guru for a long distance, and showing him the right track, returned, and reached his dwelling-place in the forest, meditating on the words of the Guru, thinking of the terrible miseries of this world, and of being adorned with Samyaktva, on.

·86 After finishing whatever work remained to be done, and having the carts filled with the necessary wood, Nayasāra returned towards his village with all his servants, and reaching it in due course of time, sent all the wood to the king. 16. Hence-forward, Nayasāra began to pass his time in studying Jaina Šāstras every day, in accomplishing faithful attachment towards Sadhus, in thinking about the Nine Principles, such as Jira, A-jiva etc, in having compassion towards all creatures, in respecting his co-religionists with marks of honour, and in carefully augmenting the dignity of the Jaina Dharma All the substances in the universe are frail. This body 13 prone to decay or death at the approach of death, Nayasāra, uninterruptedly maintained his Right Belief arrozta-Samyagdarśana, practised fast (HUTT-Nijjhāmaņā-atonement for evil deeds done in previous existences, and died Thile remembering the sacred Panca Paramèsthi Mahā-Mantra TTCHIE FEIT i. e. Obeisance to the Fire Exalted Ones.

·APPENDIX No. 1. Sowe creuts of the life of Nayasāra are exemplary. He was the chiof officer of a village, and as a serrant of his king, he had gone to the forest principally with the object of having logs of wood cut anl prepared for the king's use-& work involving the destruction of animal life, still, on account of his in-born rirtues and the best usage of a house-holder, Nayasāra had the fancy of giving food and druk to a mendicant at dinner-time, oren in an unfathomable forest. Although it was mid-day and Nafasāra ras hungry, still, he was looking around with the idea of nurturing his fancy. The pious fancies of lucky persons. sometimes bear fruit instantly Nayasirą weets with such Worthy ascetics without the least trouble, in an unfathoniable forest and gives them food and drink with a pure heart, full of joy, Here, a combination of three circumstances happens; Nayasāra, had a minl to give food and drink to the Sādhus, the material to be given is ready and worthy ascetics hade unexpectedly come. It becomes a medium of great profit i, e. Samyaktva to Nafasāra. After taking his meals, Nayasāra had gone to the place where the Sādhụs were resting themselves, he had requested them to join their company for the purpose of showing them the way out of the forest, and he had personally shown them the road to the town. Here, the good virtuous qualities and the purity of the soul of Nayasāra, are put to a severe test. Had it been otherwise, even after giving food and drink materials to the Sādhus, he would not have gone to the Sädhus with a request to show them the way out, but on the contrary, the Sādhus would have been obliged to go to him with such a request or perhaps Nayasāra vould not have gone personally but he would have sent one of his servants with them. Notwithstanding that, he thought it to be a personal duty of his, to help them and acted accordingly. The quality or farty Vinaya,-polite manners,- ·88 remaining concealed in the heart of Yayasara, becomes thus clearly manifest then. Wise men have deservedly given a promilnent place to this virtue. A well-behaved man, acting discreetly, benefits himself at every time, at every place, and at every work, on account of that virtuous quality. When Wayasāra and the party of Sādhus arrived at the main road to the town, the chief of the party, sitting under a true, explained to hin, the essence of the True Religion. On hearing the preaching of the Sadhu, Jayasāra considered himself very fortunate and from that time onwards, he acquired Samyahtva #fifia i. e. firm belief in the doctrines and teachings of the Tirthankaras. The soul of Vayasāra vas, in every way, getting purified from the time of the mid-day meal, that purity was greatly enhanced by the preaching of the Sadhu, and it bore fruit in the shape of Samyaktra, It is said दुर्गतिप्रपतजन्तुधारणाद् धर्म उच्यते । दान-शील-तपो भावभेदात् स तु चतुर्विधः ॥ १ ॥ 1. Durgatiprapatatjantudhāranād dharma ucyatè Dāna-sila-tapo-bhārabhddīt sa tu caturridhah 1. That which rescries people frou falling into inisfurtines is called Dharma It is of four kinis -1. Dana T: Splet fins 3. Tapah 79: and 4. Bhāva 72 दुर्गाप्रपतत जन्तन धारयति तद् धर्मः ॥ That which rescues people from falling into a degra'lcd state is called to Dharma-) buty. Varieties of Dāna Dāna Ef-Liberality,-the duty of alus-gama is of five varieties viz. 1. Abhaya Dāna 377-2T. Guing safety to any living creature. 2 Supatra Dāna ETAZTA Giring of focal drinh, and other articles to worthy scetics. 3. Anutampā Dāni BETETZT Giring out of compassion. 4. Ucita Dāna TAROT Gifing of dowries ctc. to oncs' family-inenlerz, sind 5. hirty Dann fra is that which is one of the preal viis ·89 famo But out of these, Abhaya Dāna and Supātra Dāna are the motive clements in the attainment of Liberation. The opportunity of giving Supātra Dāna to worthy ascetics occurs mostly to persons whose deliverance from transmigression is near. Jt is said. तत्र तावद् दानधर्मस्त्रिप्रकारः प्रकीर्तितः । ज्ञानदानाऽभयदान-धर्मोपग्रहदानत ॥ Tatra tāvad dāna-dharmastriprakārah prakirtitah Jñana dāna, Abhaya dāna, Dharmopagraha dānatah. 1. There, then, Dana Dharma is described to be of three kinds -1. Jhāna. Dina ज्ञानदान 2. Abhaya Dana अभयदान and 3. Dharmopagraha Dana धर्मोपग्रहदान Jnāna Dāna. दानं धर्मानभिज्ञेभ्यो वाचना-देशनादिना । ज्ञानसाधनदानं च ज्ञानदानमितीरितम् ॥ १ ॥ शानदानेन जानाति जन्तुः स्वस्य हिताहितम् । वेत्ति जीवादितत्त्वानि, विरति च सम णुते ॥ २॥ ज्ञानदानादवाप्नोति, केवलज्ञानमुज्ज्वलम् । अनुगृहयाऽखिलं लोकं लोकायमधिगच्छति ॥ ३ ॥ Danam dharwānabhijnèbhyo, vācanā-deśanādinā, Jnānasādhanadānam ca Jñanadānamitiritam. 1. . 2. Jnānadāndna jānāti jantuh svasya hitāhitam; Vetti Jivāditattvāni, viratım ca samaśņute. - 3. Jnānadānādavāpnoti Kovalajnānam ujjvalam, Anugrihyā’khilam lokam lokāgramadhigacchati. 1. The in parting of knowledge by reading and by teaching and by other means to persons who are ignorant of Dharwa, and the giving of the means required, such as books, paper, etc for imparting knowledge, is described as Jiiana Dana शानदान. 12 ·90 2. By the imparting of Keowledge, a person knows what is suitable and what is not suitable for him, he knows the (nine) principles such as Jiva, A-jtva etc. and he attains freedom fronm worldly attachments. 3. By the imparting of knowledge, he obtains the brilliant Kèvala Jńāna agat and having done favour to the whole world, he attains Moksa Abhaya Dāna. भवत्यभयदानं तु जीवानां वधवर्जनम् । मनोवाकार्य करणकरणाऽनुमतैरपि ॥ १॥ तत्पर्यायक्षयाद् दुःखोत्पादात् सङ्कलेशतस्त्रिधा। वधस्य वर्जनं तेवभयदानं तदुच्यते ॥२॥ ददात्यभयदानं यो दत्तेऽर्थान् सोऽखिलानपि । जीविते सति जायेत यत् पुमर्थचतुष्टयी ॥ ३ ॥ जीवितात्परं प्रेयो जन्तोर्जायेत जातुचित् । न राज्यं न च साम्राज्यं, देवराज्यं न चोच्चकैः ॥ ४॥ इतोऽशुचिस्थस्य कृमेरितः स्वर्गसदो हरेः । प्राणापहारप्रभवं द्वयोरपि समं भयम् ॥ ५॥ समग्रजगदिष्टायाऽभयदानाय सर्वथा । सर्वदाऽप्यप्रमत्तः शनैः प्रवर्तेत ततः सुधीः ॥६॥ भवेदभयदानेन, जनो जन्मान्तरेषु हि । कान्तो दीर्घायुरारोग्य-रूप-लावण्यशकिमान् ॥ ७ ॥ 1. 2. Bhavatyabhayadānam tu Jirānām ranhavarjanam; Mano-vākkāyaih karaṇa kārañ ã’numatarrapi. Tatparyāyaksayād duhkhotpădat sanklesatastriadbā, Vadhasya varjanam tesyabhayadanam taducyatè. Dadātyabhayadānam yo datte’rthān so'khilānapi, Jivité sati jāyèta, yat pumartha catusthayi. Jivitātparam prego jantorjāpèta jātuoit; Na rājyam na ca sāurājyam, deyarājyam na coccakaiḥ, 3. 4.

·91 5. Ito'śucisthasya krimòritah svargasado Hardh, Prāṇāpabāraprabhavam dvayorapi samam bhayain. 6. Samagrajagadisthayā'bhayadānāya sarvathā; Sarvadā'pyapramattah śanaih pravartàta tatah sudhîh. 7. Bhavèdabhagadānèna, jano janmāntarèsu hi, Kānto dirghāyurărogya-rūpa-lāvanya-śaktimān. 1. Abhaya-dāna is avoidance of the killing of animals, mentally, by speech, bodily, and by doing it oneself, having it done by some other person, or by approbation of the act. 2. Abhaya-dāna consists in avoidance of injury to animals in three ways 1 Avoidance of the destruction of existing lifecondition. 2. Avoidance of causing pain, and 3. Avoidance of mental affliction. 3. He, who gives Abhaya dāna gives all useful objects, because, when a man is alive, he obtains the four useful objects viz. Dharma. धर्म 2. Artha अर्थ. 3. Kama काम and 4. Moksa मोक्ष. 4. Because, neither a kingdom, nor a lordship of the whole universe nor the best sovereignty of the celestial abode, can ever be more agreeable to any body, than life itself. 5. Therefore, the fear arising from taking away the life, is similar for a worm living in excreta, as for an Indra residing in the heaven 6. A man possessing good understanding, should always act carefully in the practice of Abhaya dāna, which is in every way desired by the whole world, 7. By the giving of Abhaya dāna, he becomes beloved, long-lived, healthy, handsome, attractive, and powerful. अहिंसालक्षणो धर्मो, अधर्मः प्राणिनां वधः । तस्माद्धर्मार्थिनां वत्स ! कर्तव्या प्रोणिनां दया ॥८॥ 8. A-binsă laksaņo dharmo i-dharman prāņinām vadhan, Tasmāddharmarthinām vatsa ! kartafyā prāņinām dayā.

·92 8. A-huumsā (non-injury to living beings) is the attribute of religiousness. Therefore, O child! Compassion towards animals should be practised by those who are desirous of religiousness. सर्वे वेदा न तत्कुर्युः सर्वे याश्च भारत!। सर्वे तीर्थाभिषेकाच, यत्कुर्यात्प्राणिनां दया ॥९॥ 9. Sarve Vèdā na tatkuryuh sarvè yajpáśca Bhārata ! Sarvè tîrthabhısèkaśca, yatkuryāt praạiuam daijā. 9. O Bhārata 1 All the Vèdās and all the Yajnas (sacrifices) and all the ablutions done in sacred places will not do that which Compassion towards animals does. जीवानां रक्षणं श्रेष्ठं, जीवा जीवितकांक्षिणः । तस्मात्समस्तदानाना-मभयदानं प्रशस्यते ॥१०॥ 10 Jivānām raksaņam śrèstham jivā jivita-kānksiņah; Tasmátsamasta-dānānā-mabhaya-danam praśasyatd. 10. The protection of living beings is excellent. (All) living creatures are desirous of their own lives. Therefore, out of all dānas (gifts), the gift of life is extolled. अहिंसा सर्वजीवानां, सर्वशः परिभाषिता । इदं हि मूलं धर्मस्य, शेषस्तस्यास्ति विस्तर. ॥ ११ ॥ 11. Ahimsa sarva-jivānām sarvajnaih paribhāṣitā; Idam hi mūlam dharmasya, śèşastasyāti vistaraḥ 11. Non-injury of all living creatures, has been repeatedly praised by the Omniscients. This really is the root-cause (essence) of every Religion. The rest is its detailed description. अहिंसा सर्वजीवाना-माजन्मापि हि रोच्यते । नित्यमात्मनो विषये, तस्मात्ध्येया परेप्वपि ॥ १२ ॥ 12. A-himsā sarva-jivādamājanmāpi bi rocyatė; Nityamātmano risayè, tasmātdbyèpā parèsçapı. 12. Non-injury is decidedly liked by all living creatures ·98 even from their very birth. Therefore, it (non-injury), should always be thought of also in the case of others as concerning one's own self अहिंसा प्रथम प्रोक्ता, यस्मात्सर्वजगत्प्रिया । तस्मात्सर्वप्रयत्नेन कर्तव्या सा विचक्षणे ॥१३॥ 13. A-himsă prathamam proktā yasmāt-sarva-jagatpriyā. Tasmat-sarva-prayatnena, kartavyā sa vicaksanaih 13. A-hımsă (non-injury) has been mentioned first (or given prominence) because, it is pleasing to the entire Universe, Therefore, it should be practised by wisemen with all persevering effort. अभयं सर्व सत्वेभ्यो यो ददाति दयापरः । तस्य देहवियुक्तस्य, भयं नास्ति कुतस्तनः ॥ १४॥ Abhayam sarva satvèbhyo yo dadāti dayāparah ! Tasya dehaviyuktasya bhayam nāsti kutastanaḥ. 14. 14. He, who becoming compassionate, gives security of person to all living creatures, has no fear any where even after his death. मरिष्यामीति यदुःखं, पुरुषस्येह जायते । शक्यस्तेनानुमानेन, परोऽपि परिरक्षितुम् ॥ १५॥ 15. Marisyāmiti yadduhkham purusasydha jayate, Šakyastènānumānèna paro’pi parirakṣitum. 15. By the same inference from the agony which is produced to & person in this world, by the idea that "I shall die,” it is possible to completely protect others also. उद्यतं शस्त्रमालोक्य विपाभयवितला. । जीवाः कंपति संत्रस्ता, नास्ति मृत्युसमं भयम् ॥१६॥ 16. Udyatam sastramalokya visada-bhaya-vihralai, Jirāb kampantı sawtrastā, nāsti mrityusawawan bhagam. 16. On secing the weapon raised up, animals,- terrified and ·94 be wildered with afflication and fear,-tremble. Because there is no fear bke that of Death, कंटकेनपि विद्धस्य महती वेदना भवेत् । चक्र-कुंता-सि-शक्त्याद्यैश्छिद्यमानस्य किं पुन ? ॥ १७ ॥ 17. Kantakenāpi viddhasya mabatî vedanā bhayet, Cakra-kuntā-si-Saktyadyaischidyamānasya kim punah ? 17. When great agony is produced to one who is pricked even by a thorn, then, how much more agony to one who is cut off by a discus, by a spear, by a sword, by a lance, and by other weapons? दीयते मार्यमाणस्य कोटिं जीवितमेव वा। धनकोटिं न ग्रहणीयात्सर्यो जीवितमिच्छति ॥१८॥ 18. Diyate māryamānasya kotim jivitamdva. vā; Dhana kotim na grahaniyā-tsarvo jivitamiccbati. 18. If ten millions of wealth or only life be given to one who is to be killed, he would not accept ten millions of wealtb. All desire for life. यद् दद्यात्कांचनं मेरु, कृत्स्नां चापि वसुंधराम् । सागरं रत्नपूर्ण वा न च तुल्यमहिंसया ॥ १९ ॥ 19. Yad dadyātkāncanam merum, kritsnām cāpi vasundharam, Sagaram ratnapūrņam va, na ca tulyamahimsayā. 19. If he be given mount mèru of gold and even the entire earth or the ocean full of gems, it is not however equal to ahimsa (non-killing ). अमेध्यमध्ये कीटस्य, सुरेन्द्रस्य सुरालये। समाना जीविताकांक्षा तुल्यं मृत्युभयं द्वयो ॥२०॥ 20. Amdhyamadhyd kitasya, surendrasya suralayd, '' Samānā jiritākānksi, tulyam mritya bhayam dvayob. . 20, The desire for life of a form in the midst of excrete ·95 and of the king of gods in beavenly dwellings is similar Tho fear of death of both of them is of like account, वरमेकस्य सत्वस्य दद्यादभयदक्षिणाम् । न तु विप्रसहस्रेभ्यो गोसहस्रमलंकृतम् ॥ २१॥ 21. Varamèkasya satvasya dadyā-dabbaya dasiņām; Na tu viprasa basrèbhyo go-sahasra-malankritam. 21, O Yudhistbira! It is better if a promise of a-bhaya (security) be given to only one animal, but not so, if thousands of decorated cows be given to thousands of Brāhmaṇas. हेमधेनुवरादीनां दातारः सुलभा भुवि । दुर्लभः पुरुपो लोके य प्राणिप्वभयप्रदः ॥२२॥ 22. Howe-dhenuvar-ādinām datarah sulabhā bhuvi; Durlabhah puruso lokè yah prāņisvabhaya-pradah, 22. In this world, the bestowers of gifts of gold, cows, and of excellent gifts are easily obtainable. But, the person who bestows security of person to animals, is hard to obtain in the Three Worlds. महतामपि दानानां कालेन क्षीयते फलम् । भीताभयप्रदानस्य.क्षय एव न विद्यते ॥२३॥ 23. Mahatāmapi dānānām kālèna ksiyatè phalam; Bhittābhaya pradānasya ksaya dva na vidyatè. 23. The phalam (reward) of even great gifts, becomes lost in course of time. But there is, indeed, no loss to one who affords security of person to the terror-stricken. यथा मेऽप्रियो मृत्युः सर्वेषां प्राणिनां तथा । तस्मान्मृत्युभयत्रस्ता-स्त्रातव्याः प्राणिना वुधैः ॥२४॥ 24. Yathā mè'priyo mrityuh sarrèşām prāņinām tathā; Tasmānmrityubhayatrastā-strātavyāh prāņino budhaih. 24. Just às, death is unpleasant to me, in the same way, it ·96 is šuch with all animals Therefore, animals terror-stricken by the fear of death, should be protected by wise persons. सर्वसत्वेपु यद्दान-मेकसत्वे च या दया । सर्वदानप्रदानाधि-दयैवैका प्रशस्यते ॥२५॥ 25 Sarva-satrésu yaddāna-mèka satrè ca yā darā, Sarra-dāna-pradānadhi-dayairaikā praśasyatè. 25. O Yudhisthira ! Out of the two viz 1 Bestowal of gifts (of gold etc.) to all living beings and .. Compassion towards one animal, only the compassion towards one animal, is more praised than the bestoral of gifts to all living beings. युकामत्कुणदंशादीन् ये जंतुंस्तुइतस्तनु । पुत्रवत्परिरक्षति ते नराः स्वर्गगामिनः ॥२६॥ 26. Ukāmatkūņa-damśāvîn yo jantun-studlatastanum; Putravat-pariraksanti tè parāh scarga-gāminah. 26. Besides 0 Yudhisthira! Those persons who protect lika their own progeny, lice, bugs, mosquitoes, and other rermin which infest the bodies of animals, out of compassion, enjoy heavenly dwellings शुक्र-शोणितसंभृत-ममेध्य-मांसमुच्यते । यस्मादमेध्यसंभृतं तस्माछिटो विवर्जयेत् ॥२७॥ 27. śukra-sonitasaunbūta-mamerthyam-ināmsamucyate, Yasmiamè-thta-sambhūtam tasınācchisto risarjayot. 27. Also, Yudhisthira ? Flesh bring pruwlucca from ceilinn and blood, is said to be unclean lile fucccs Because, it is pırırlu red from cxcrita, therefore, it size person shoul) abanion it 777; TT E TIERRO 77: I ये भक्षयति मांस च ने यजत्यधमा गतिम ... 27 Durangalagta hoitra ghora'n para lhan marka, Y Lhaksayanti marzim ca tè Trajanyadhamim tin, ·Bf 28. Those persons, who, liaving done horrible slaughter of animals in the presence of deities, eat their flesh, become degraded into a low status in hell, 1 मांसं पुत्रोपमं मत्वा सर्वमांसानि वर्जयेत् । दयादानविशुद्धयर्थं ऋषिभिजितं पुरा ॥ २९ ॥ 29, Māmsam putropamam matvā sarva-māmsāni varjayèt; Daya-dāna-visuddhyartbam risibhi-r-varjitam purā. 29. Having considered flesh as one's own putra (progeny ) one should discard flesh of all kinds And for that same reason, it was abandoned in ancient times by sages, for the purification of their feelings of compassion and of gifts offered to mendicants. कि जाप-होम-नियमैस्तीर्थस्नानैश्च भारत ।। यदि खादंति मांसानि, सर्वमेव निरर्थकम् ॥३०॥ 30. Kim jāpa-homa-niyamaistîrthasnānaiśca Bhārata | Yadi khādanti mānsani sarvamèva nirarthakam. 30. O Bhārata 1 If they eat flesh of various kinds, what is the use of muttering of prayers, of sacrifices, of the practising of religious observances, and of ablutions in holy places ? Because, by eating flesh, all this is decidedly rendered useless. यावंति पशु-रोमाणि पशुगात्रेषु, भारत ।। तावद्वर्षसहस्राणि पच्यन्ते पशुघातकाः ।। ३१ ।। 31. Yavanti pasu-romani pasugatresu, Bhārata ! Tāvadvarsasabasrāņi pacyantè paśughātakāh, 31.0 Bharata ! The killers of animals are roasted for Rs many thousand years as there are small hairs on the bodies of animals. आकाश-गामिनो विप्राः पतिता मांसभक्षणात् । विप्रानां पतनं दृष्ट्वा तस्मान्मांसं न भक्षयत् ॥ ३२ ॥ 82. Akssa-gamino viprah patitā marisa-bhaksanāt; Viprinām patanam driştrā tasmānmāṁsam na bhaksayèt. 18 ·98 32. Brāhmaṇas, who were moving about in the skies, became egraded into a low condition by the eating of flesh. Thereforo, n seeing the degradation of the Brāhmaṇas, one should not at flesh. Dharmopagraha Dāna. धर्मोपग्रहदानं तु जायते तत्र पञ्चधा । दायक-ग्राहक देय-काल-भाव-विशुद्धत ॥१॥ तत्र दायकशुद्ध तन्न्याय्यार्थो शानवान् सुधीः । निराशंसोऽननुतापी, दायकः प्रददाति यत् ॥२॥ इदं चित्तमिदं वित्तमिदं पात्रं निरन्तरम् । सञ्जातं यस्य मे सोऽहं कृतार्थोऽस्मीति दायकः ॥ ३ ॥ Dharnopagrahadánam tu jāyatd tatra pancadhā, Dāyaka-grāhaka-dèya-kala-bhāva-viśuddhstah. Tatra dāyaka-śuddham tannyāyyārtho jñānavān sudbih, Niraśamıso'nanutāpi dāyakah pradadāti yat. Idam cittamidam vittamidam pātram nirantaram, Sanjātam yasya me so’ham hritārthu'smiti dāyakah. 1 Dharmopagraha dāna is of five kinds with regard to jurity viz. I. Purity of the girer 2 Purity of the person reciring the dāna 3 Purity of ttc articles giren. 4. Purity with cgard to time, and 5. Purity of intention. 2. Dāgaba-śuddham is that dann in which the girer gires hat is acquired by wealth obtnined by fair nicans, the giver 3 Intelligent, sige, croid of any erpectation, and devoid of any cgnt after giring the thing 3 The doyaka is one who always in this in hiq min, Here is the intention to give, here is the objrot to be giren, here the person at han to receive, and I have fulfilloi ng desires.'

·99 Grābaka Suddhi. सावद्ययोगविरतो गौरवत्रयवर्जितः। त्रिगुप्तः पञ्चसमितो रागद्वेषविनाकृतः ॥१॥ निर्ममा नगरवसत्यकोपकरणादिषु । तथाऽष्टादशशीलाङ्ग सहस्रधरणोध्धुरः ॥२॥ रत्नत्रयधरो धीरः समकाञ्चनलेष्टुकः । शुभध्यानद्वयस्थास्नुर्जिताक्षः कुक्षिशम्बलः ॥३॥ निरन्तरं यथाशक्तिनानाविधतपःपरः । संयमं सप्तदशधा धारयन्नविखण्डितम् ॥४॥ अष्टादशप्रकारं च बह्मचर्य समाचरन् । यत्रेदृग् ग्राहको दानं, तत् स्याद् ग्राहकशुद्धिमत् ॥५॥ . 1. Sāvadyayogavirato gauravatrayavarjitah, Triguptah pancasamito rāgadvėsavinākritah. 2. Nirnamo nagaravastyangopakaraṇādişu; Tatha'stadasasilanga-sarahastradharanoddhurah. 3. Ratnatrayadharo dhirah sama-kancana-lestukah; Subhadhyāna draga sthānurjitaksah kuksiśanıbalah. 4. Nirantaram yathāśaktinānāvidhatapahparah; Samyamam saptadaśadhã dhārayannavıkhanditam. 5. Asthadasaprakāram ca brahmacaryam samacaran; Yatrèdruk grāhako dānam tat syād grāhaka-buddhimat 1-5. The dāna in which the receirer of the dāna possesses the attributes named below, is pure as regards its receiver. That is to say, he possesses the under-mentioned qualities - The receiver of the dāna has desisted from sinful action, he is free from three kinds of Gaurara free Dignity (Rien Gaurava रसगौरव Riddhi Gaurava अदिगौरव and Sata Gaur.ra ·100 rat 11T2), he is guarded by three kinds of Gupti yht, Restraint (Afanah Gupti मन गुप्ति Vacana Gupti वचनगुप्ति Kaya Gupti काय गुप्ति), Samiti समिति Careful conduct-(Irya Samiti इयां समिति, Carefulness while walking ab-ut, Bhāsā Samiti 171 Ha Carefulness in Speeeh, Esaņā Samti gaun Arifa Carefulness while collecting foud & drink, Adāna-bhanda niksèpaņā Samuti भादानभंडनिक्षेपणा समिति, Carefulness in taking and placing back of articles, and 5 Pārısthāpanika Samiti forvai Ara Care fulness in disposing excreta such as urine, foeces, phlegm, &c), he is devoid of Rāga Ti Passion, and Dièsa Valice. He is indifferent towards any residence and city or towards any articles for his personal use; he is bent on preserving the 18000 forms of celibacy, on holding Samyag Cāritra and on steading persons who have become unsteady. He looks with a similar eye on gold and a clod of earth. He remains in the two kinds of śubha dhyāna The Pure meditation. (Dharma-dhyāna TETET Meditation on Dharma, and śukla-dhyāna TFT ETT Concentration on bright objects). He has conquered the passions of all his senses, he is constantly ready in observing penances of different kinds according to his strength. He is observing Samyama Dharma Photo seventeen kinds of Vors of an Ascetic, and he has been acting in accordance to the eighteen rules of celibacy. Dèya suddhi. देयशुद्ध द्विचत्वारिंशद्दोपरहितं भवेत् । पानऽशन-खाद्य-स्वाद्य-वस्त्र-संस्तारकादिकम् । 1. Dèya-suddham dricatyārinéaddoSarahitani bhardt, Pana-aśana-khādya, stadya-Fastra-samstarakādıkam. 1. The purity of the articles to be giren, results when the articles of Pana TG Drink, Aśana 37576 Food, Khādy& ETET Savouries, Sradya FIT Lickables, Vastra are Clothes, and Samstäraka BETTE-Bedding, are free from forty-two defecte.

·101
Kala Suddha-Bhava Suddha.
कालशुद्धं तु यत् किंचित् , काले पात्राय दीयते ।
भावशुद्ध त्वनाशंसं, श्रद्धया यत् प्रदीयते ॥१॥
न देहेन विना धर्मो न देहोऽन्नादिक विना ।
धर्मोपग्रहदानं तद् विदधीत निरन्तरम् ॥२॥
पात्रेभ्योऽशनपानादि धपिग्रहदानतः ।
करोति तीर्थाव्युच्छित्तिं प्राप्नोति च परं पदम् ॥ ३॥
Kalasuddhai tu yat kıncıt kald pātrāya diyatè,
Bhāva-suddhamtvènāśapsan, śraddhayā yat prailiyatd.
2. Na dehdua vina Dharmo, na deho'nnadikam vina,
Dharmopagrahadānam tad vıdadhỉta nirantura.
3. Pātrèbh yo'aśanapānādi dharmopagrahadānatah,
Karoti tîrthāvyucchittım prāpnoti ca param padam.
1.
।
1. That which is given to the receiver at the right time,
is Kala-suddha कालशुद्ध,-Pure with regard to time, that which
is given without expectation and with faith is Bhāva-śuddha
भावशुद्ध,-Pure with relation to Bhava भाव Intention.
2. There cannot be any Dharma without a body, and
there cannot be any body without food etc Therefore, Dharmo-
pagraha-dana should be done un-interruptedly.
3. He who gives food, drink, etc. to worthy ascetics with
the object of giving Dharmopagraha-dāna, creates an uninter-
ruption of Tirth तीर्थ, ( an assemblage consisting of Sadhus साधु
Monks, Sadhvi साध्वी, Nuns, Sravakas श्रावक, Laymen and
Śrāvikās, mazil. Lay-females.) and obtains the seat
Eternal Blass.
It is said:
चारित्रं चिनुते धिनोति विनयं ज्ञानं नयत्युन्नति
पुष्णाति प्रशमं तप प्रबलवत्युल्लासयत्यागमम् ।
पुण्यं कंदलयत्यधं दलयति स्वर्ग ददाति क्रमात्
निर्वाण-श्रियमातनोति निहितं पाने पवित्रं धनम् ॥१॥

·102
1.
Caritram cinute, dhinoti vinayam, jñānamnayatyunnatım,
Pusņāti praśamam, tapah prabalayaty ullāsayatyāgamam,
Punyam kandalayatyagham dalayatı syargan dadāti kranāt,
Nirvāņa śriyamātanoti nihitam pātrà pavitram dhanam.
1 The Pavitram Dhanam qfasi TFT ,-The pure wealth obtained
by fair means,-increases good conduct, gladdens polite manners,
augments knowledge; nourishes tranquility, strengthens penance,
unsheaths the scriptures, produces Punya in profusion; reduces
wickedness to pieces, bestows heaven; and gradually augments
the wealth of Moksa, when it is assigned for suitable worthy
persons
Sila शील.
सुविसुद्धसीलजुत्तो पावइ कित्तिं जसं च इह लोए ।
सव्वजण वल्लह चिअ सुहगइ-भागी अ परलोए ॥१॥
1.
Suvisuddhasilajutto pāvai kittim jasam ca iba lod,
Savvajaņavallaba ccia suhagai-bhāgi a paralöd.
देव-दाणव-गंधव्वा जक्ख-रक्खस-किनरा ।
वंभयारिं नमसंति दुक्करं जे करंति तं ॥२॥
Déva-dāņava-gandhavvā, jakkha-rakkhasa-kinnarā,
Bambhayārim namansanti, dukkaram je karanti tam.
2.
जो देह कणय-कोडिं अहवा कारेड कणय-जिण-भवणं ।
तस्स न तत्तिअ-पुण्णं जत्तिम वंभवए धरिए ॥३॥
3.
Jo dsi kanaya-kodim ahavā kārdi kanaya-jinabhavanam,
Tassa na tattiapuņņam jattia bambhayyad dharid,
शीलं नाम नृणां कुलोन्नतिकरं, शीलं परं भूषणं ।
शीलं प्रतिपातिर्वित्तमनघं, शीलं सुगत्यावहम् ।।
शीलं दुर्गतिनाशनं सुविपुलं, शीलं यशःपावनं ।
शीलं नितिहेतुरेय परमः, शीलं तु कल्पद्रुम ॥ ४॥

·108 4. Silam nāma nriņām kulonnatikarain, silam param bhūsapatti, Silam hyapratipāti vittamanagham, śılam sugatyāvaham; Silam durgatināśanam suvipulam, śılamı yaśah pavanam, Silam nirvritibèturėva paramah, silam tu kalpadrumah. शीलं सर्वगुणौघमस्तकमणिः शीलं विपद्रक्षण, शीलं भूषणमुज्ज्वलं मुनि-जनै सर्वैः समालेवितम् । दुराधिजदुखवह्निशमने प्रावृत्पयोदोदकम् , शीलं सर्वसुखैककारणमतः स्यात्क्स्य ना सम्मतम् ? ॥ ५॥ 5. Sılam sarvagunanghamastakamanih silam vipadraksaņam, Śslam bhūsanamujjvalam muni-janaih sarvaih samāsèvitam, Durvārādbijaduhkhavahnišamanè prāvrit payododakam, Šilam sarva-sukhaikakāraṇamatah, syātksya no sammatain ? ऐश्वरस्य विभूषणं मधुरता, शौर्यस्य वाक्यमा, ज्ञानस्योपशमः, श्रुतस्य विनयो, वित्तस्य पात्रेव्ययः । अक्रोधस्तपसः, क्षमा प्रभवतो, धर्मस्य निर्वच्यता, सर्वेषामपि सर्वकामगणितं शीलं परं भूषणम् ॥६॥ 6. Aiśvarasya vibhusuņam madhuratā šauryasya vāksamyamo. Jřānasyopaśamah, śrutasya vinayo, vittasya pătrèvyayah. Akrodhastapasah, ksamā prabhavato, dharmasya nirvaneyata, Sarvėsāmapi sarvakāmagaạitam silam param bhūsaņam. नास्त्यहिंसासमो धर्मो, न संतोषसमं व्रतम् न संत्यसदृशं शौचं, शालतुल्यं न मण्डनम् ॥ ७ ॥ 7. Nastyahimsāsamo dharmo na samtosasamam vritam; Na satyasadrićam saucam silatulyam na mandanam. यस्तु स्वदारसंतोषी, विषयेषु विरागवान् । गृहस्थोऽपि स्वशीलेन, यतिकल्पः स कल्प्यते ॥ ८॥ Yastu svadārasamtosi, visayèsu virāgavān, Grihastho'pi sva silena, yati-kalpah sa kalpyate, 8.

·104 पर अग्गिमि पवेनो वरं विसुद्धेण कम्मुणा भरणं । मा गहिअ-व्ययभंगो मा जीअं खलिय-मीलस्स ॥९॥ 9. Vara aggimni pavèso varam visuddhèna kammunā maraṇam, Mā gahiya-praya bhango mā jiam khaliya-silassa. वरं झंडोत्तुहाद्-गुरुशिखरिणः क्वापि विपमे पतित्वाऽयं कायः कठिनपदन्तर्विदलितः । वरं न्यस्तो हस्तः फणिपतिमुखे तीक्ष्णदशने । वरं वलो पातस्तदपि न कृत. शीलविलयः ॥ १०॥ 10. Varam śringottungad guru ſıkhrinah kvā'pi visame, Patitva'yam kāyah kathina-drisa-dantarvidalitah, Varam nyasto hastah phanipati-mukhè tilsna-daśand, Varam pahnau pātastadapi na kritah ſila-vilayah दतस्तेन जगत्यकीर्तिपटहो गोत्रे मपीकृर्चका चारित्रस्य जलांजलिर्गुणगणाऽऽरामस्य दावानल. ] संकेतः सकलाऽऽपदां शिवपुरद्वारे कपाटो दृढ. शोलं येन निजं विलुप्तमखिलत्रैलोक्यचिन्तामणि ॥ ११ ॥ 11. Dattastena jagatyakirtipataho gotrè masikūrcakah, Căritrasya jalānjalırguņagaņā”rāmasya dāvānalah; Sankètah sakalā'padām śıvapuradvārè kapāto dridhah, Silam yèna nijam viluptamakhilatrailokyacintāmaņih. 1. One having a pure guiltless moral character acquires fame and renown, and becomes dear to all persons in this world, and he becomes a participator of good existence in after-life. 2. Celestial beings, asuras, divinė musicians, demi-gods, evil spirits and ghosts, bow down before the person who practises celibacy, who does what can be done with great effort, 3. He who gives crores of gold coins in charity or gets gold temples of Tirthankaras prepared, does tot acquire as much Punya gre Merit, as a man practising celibacy.

·105 4 Chastity elerates the prosperity of a family; chastity is an excellent ornament, chastity is an indestructible sinless wealth; chastity is the messenger of good existence in future life; chastity completely destroys the evil condition of existence. Chastity purifies fame, chastity is the best cause of Moksah;- chastity is also an actual Kalpa Vriksa 89:7-the Wishing Tree. 5. Chastity is a precious gem, among all virtues, like the jewel on the head of the serpent, chastity protects from adversity, chastity is a bright ornament enjoyed by all sages. It is like a shower of water from the clouds of the rainy season, pacifying the fire of pain arising from irristible mental affliction; who dogs not admit that chastity is the only source of all happiness ? 6. Sweetness is the ornament of supreme power, restraint of speech is the ornament of valour, peace of mind is the ornament of knowledge; polite manners, of persons versed in sacred literature; expenditure of money for suitable worthy persons is the ornament of wealth; freedom from anger, of Tapah ag: Perance; forbearance is the ornament of the powerful, Final Emancipation, of Dharma, (and) chastity is an excellent ornament oalculated to fulfil all the desired objects of all persons. 7. There is no Dharma equal to A-himsā ET-Desistence from doing injury to living beings, there is no vom equal to contentment, there is no purifying agent like Truth, (and) there is no ornament like ſíla stes chastity. 8. He, who is satisfied with his own wife and is indifferent to sensual enjoyments, is considered nearly like an ascetio, on account of his morality, although he is a house-holder. 9. Better to enter a blazing conflagration of fire, better to die by pure karmas But, better not to have the breach of an accepted volv; and better not to keep up the life of any one who has transgressed his morality. 14 ·106 1 10 Better to have this body split by hard millstones after falling down from some rugged tall-peaked top of a high mountain. Better to have the hand placed in the mouth of & gigantic serpent with sharp teeth Better falling into a confla- *gration of fire But not to have destruction of morality. 11. He, who has destroyed his morality (the precious jewel feratafor Cintāmaņı of the whole Three Worlds), has sounded a public proclamation, with a beating of drums, of his infamy, has applied black paint with a brush to his family, he has done farewell for ever to right conduct, has applied extensive fire to the seats of a multitude of good virtues, has given a signal to all misfortunes, and he has applied firm gates on the doors of the town of Moksa. नपुंसकत्वं तिर्यक्त्वं दौर्भाग्यं च भवे भवे । भवेन्नराणां स्त्रीणां चान्यकान्तासक्तचेतसाम् ।। 12. Napumsakatvam tiryak-tram daurbhāgyam ca blare bliavè, Bhavennarānam striņām cānyakāutāsaktacetasām. 12. The males and females, who have become attachel with other's beloved persons, become omasculate, and attain the condition of beasts, and misfortune in erery future lifo. It is said, प्राणभूतं चरित्रस्य परवढंककारणम् । समावरन् ब्रह्मचर्य पूजितैरपि पूज्यते ॥१॥ 1. Prānabhūtam caritrasya Purabrahmaika kāranam, Samācaran brahmacaryam pujitairapi pūjyatè. 1. Brahmacarya ZETTE Chastity-is the essential life of good conluct and is the only prime cause of Marksa Any uno practising chastity is worshipperl eren by those who are adorer! i, e the gois, deui-gods, Inflras, and human beings. Kali Kāla Sarvajna Ācarya-lèra Śrimân Hèmacantraācārya says.com ·107. उर्ध्वरेता भवेत् प्राज्ञ Urdhva-idtā bhavet prajriah. He, whose seed-semen remains above, that is to say, who is chaste, and tho does not waste his sewen in frolicking with females or in vicious habits, becomes prudent. चिरायुषः सुसंस्थाना दृढसंहनना नराः । तेजस्विनो महावीर्या भवेयुर्ब्रह्मचर्यतः ॥ २॥ 2. Cirayusah su-samsthānā, dridhasamhananā narāh, Tejasvino mahărîryā bharèyu-r-brahmacaryatah. 2. People become long-lived, well-formed, of robust constitution, glorious, and very powerful, on account of celibacy. ब्रह्मचर्य भवेन्मूलं, सर्वेषां ब्रह्मचारिणाम् । ब्रह्मचर्यस्य भंगेन व्रता सर्वे निरर्थकाः ॥ १५ ॥ 15. Brahmacaryam bhavèawūlam sarvesām brahmacāriņām, Brahmacaryasya bhangèna vratāh saryè nirarthakāh. 15. O Yudhisthira! chastity is the foundation of all religious students, Vith the violation of chastity, all the voirs are rendered useless. ब्रह्मचर्येण शुद्धस्य सर्वभूतहितस्य च । पदे पदे यनफलं प्रस्थितस्य युधिष्ठिर! ॥१६॥ 16. Brahnuacaryèņa śuddhasya sarva-bhūta-hitasya ca, Padè padd yajna-phalam prasthitasya Yudhisthira. 16. O Yudhisthira ! A Brāhmaṇa, who is pure in morals and who is desirous of doing good to all creatures, acquires the recompense of an Yajna at every step. एकराव्युषितस्यापि या गतिर्ब्रह्मचारिणः । न स्म ऋतुसहस्त्रेण, वक्तुं शक्या युधिष्ठिर! ॥ १७ ॥ 17. Ekarātryusitasyāpi yā gati-r-brahmacāriņah, Na sma kratusabasrèņa vaktum sakys Yudhisthira. .

·108 17. O Yudhistbira! The condition of one who observes celibacy even for one night, cannot even be compared with that of one duing one thousand sacrifices. नैष्टिकं ब्रह्मचर्य तु ये चरंति सुनिश्चिता । देवानामपि ते पूज्या पवित्रं मंगलं तथा ॥ १८ ॥ 18. Naustikanu brahmacaryam tu ye caranti su-niscitah, Devānāmapi tè pūjyā pavitram mangalam tathā. 18. Those firmly resolute persons, who observe natural celibacy, are adorable even by gods; because, it auspicious. IS pure and शीलानामुत्तमं शीलं, बतानामुत्तमं व्रतम् । ध्यानानामुत्तमं ध्यानं, ब्रह्मचर्य सुरक्षितम् ॥ १९ ।। 19. Silanāmuttamam silam, vratanamuttamam vratam, Dhyānānāmuttamam dhyānum brahmacaryam su-raksitam, 19. Well-preserved celibasy is the best of moral virtues, the best of vows, and the best of religious contemplations. पुश-दा-र कुटुंचेपु सक्ता सीदंति जंतवः । सरपंकार्णवे मन्ना, जीर्णवीर्या गजा इव ॥ २० ॥ 20. Putra-dāra-kutumbèsu saktā sidanti jantavah; Sarah-pankāraṇarè magpā, Jirna-virgā gajā iva. 20. Low persons attached to one's own sons, wife, and family-members, become afflicted like elephants-whose strength has become exhausted-drowned in the ocean of mire in a lake, Tapah तपः Penance यदूरं यदुराराध्यं, यच्च दूरे व्यवस्थितम् । तत्सर्व तपसा साध्यं, तपो हि दुरतिक्रमम् ॥ १ ॥ 1. Yaddūram faddurārādhyam, yacca dūrė vyavasthitam, Tatsaryam tapasā sādhyam, tapo hi duratıkramam, ·109 1. Whatever is remote, whatever is defficult to be accomplished, and whatever is situated at a long distance, all that is accomplished by penance, तप: Tapah. Penance is hard to be Overcome. . 2. तप. सकललक्ष्मीणां, नियन्त्रणमशृङ्गलम् । दुरित-प्रेत-भूतानां, रक्षामन्त्री निरक्षरः ॥२॥ Tapah sakalalaksmiņām, niyantranamašrinkhalam; Dürita-preta-bhutānām, raksāmantro niraksarah. 2. Penance is the unfettered ruler of all kinds of wealth It is the unwritten protective spell against mnisfortune, evil spirits, and goblins. यस्माद्विघ्नपरम्परा विघटते दास्यं सुराःकुर्वते कामः शाम्यति दाम्यतीन्द्रियगणः कल्याणमुत्सर्पति । उन्मीलन्ति महर्द्धयः कलयति ध्वंसं च यत्कर्मणां स्वाधीन त्रिदिवं करोति च शिवं श्लाघ्य तपस्तन्न किम् ॥३॥ Yasmād-vighna-paramparā righatè, dāsyam surāh kurvatè, Kāmah śāmyati dāmyatindriyaganah kalyanamutsarpati, Unmilanti maharddhayah kalayati dhyamsam ca yatkarwanam, Svādhinam tridiyam karoti Śivam ślághyam tapastanna kim? 8. ca. 3. Is it not, then, praiseworthy, that penance removes successions of obstacles, wakes the gods do servitude (to human beings), calms passion, subdues the group of senses, approaches welfare, displays immense fortunes, causes destruction of Karmans, lays the third (highest) heaven at one's disposal, and acquires Eternal Bliss ? Bhāva #TE Pūre Intention. तकविणो विज्जो लक्षणहीणो अ पंडिजो लोए। भावविहुणो धम्मो तिन्निवि नूणं हसिखंति ॥ १ ॥ 1. Takkavihūņo rijjo lakkbanabind a paņdo lod, Bhiraribūno dhammo tinniri nunam hasijjanti.

·110 1. In this world, the three are certainly laughed at, viz-a physician deroid of speculative conjecture, a learned man deprived of auspicious signs, and a dharma without pure sentiment. थोत्रवि अणुष्ठाणं भावविसुद्ध हणेइ कम्ममलं । लहुओ वि सहसकिरणो तिमिरनिअम्बं पणासेइ ॥२॥ 2. Thovamvi aņutthāņam bhāva-visuddham haņèi kamma-malam, Lahuo vi sahasakıraño timiraniambam paņāsdi. 2. Eren a little religious ceremony performed with pure intention, destroys the dirt of Karnians Even a suall Sun removes the mass of darkness, भावो धर्मस्य हृन्मित्रं, भावः कर्मेन्धनानल | सत्कृत्यान्ने घृतं भावो, भावो वेत्री शिवश्रियः ॥ ३॥ Bhāvo dharmasya hrinmitram, bbāvah karmèndbanānalab, Satkrityānnè ghritam bhivo, bhāvo, rètri Sivasriyah. 3. 3. Bhava (pure intention ) is the affectionate friend of Dharma, bhāra is fire to the fuel of Karmans; bhāva is butter to the delicious food of good actions, and bhāva is the doorkeeper to the prosperity of Eternal Bliss घनं दत्तं वित्तं जिनवचनमभ्यस्तमखिलं । क्रियाकाण्डं चण्डं रचितमवन्नो सुप्तमसकृत् । तपस्तप्तं ती चरणमपि चीण चिरतरं न चेचित्ते भावस्तुपवपनवन्सर्वमफलम् ॥४॥ 4. Ghanau dattam vitta!, Jinavacanamabhyastamakhulam, Kriyākāndam candlam racitamnianau suptanasikrit, Tapastaptam tivram carañadapi cirmaui cirataranı, Na cécittè bhārastusarapan at saryanınphalanı. 1 못 Although immense wealth has been unien way in charity, the entire doctrines of Jineśvaras haschurn sturlied, violent ceremonial rites hare been perfordel, hare wept riry ofton on the ground, serere austerities have been performidl, gooi ·111 5. conluct however hins been preserved for a long time if there is 110 HET Bhāvn,-Pure intention at heart-everything is fruitless like the sowing of chaff. न काष्ठे विद्यते देवो, न शिलायां न कर्दमे । भावेपु विद्यते देवस्तस्माद्भावो हि कारणम् ॥ ५॥ Na kāsțhd vidyatè dèvo, na śilāyām nn karddame, Bbāvèsii vidyatè devastasmad-bhāvo hi karanam 5. There is no deity in wood, none in a slab of stone, and none in mud. There is deity in pure intentions, therefore, HTC Bhāva,-Pure intention,-is really the prime cause. Principal means of Crossing the Ocean of Samsāra. Out of the four principal means of crossing the ocean of Savisāra, viz Dāna ETH ſila gres, Tapa at, and Bhāva tra the only rafter left for a house-holder desirous of crossing the ocean of Samsāra, is T Dāna. One of the chief duties of a house-holder being the maintenance of his family-members and his dependents, he has to take up a number of small or large undertakings, majority of them involving the destruction of animal life, in accordance with the condition of his social life, if not with the object of hoarding money, at least to keep body and soul together. When the question of livelihood is not urgent, a householder with ample resources should carefully avoid falling into the habit of enjoyment of the pleasures of the senses to which he is naturally prone, and which in the long run is disastrous. A house-holder, surrounded as he is, the whole day and night, by females and other attractive objects of enjoyment of worldly pleasures, cannot possibly remain morally cha When even an ascetic practising severe austerities, who has left bis wife and family-members for a number of years, and who has nothing with himself to pay for the enjoyment of worldly pleasures, is not liable to remain mentally, vocally, and bodily chaste if he comes in contact with females only for a few days, hor ·112 is it possible for a rell-nourished house-holder with ample means, to remain sexually chaste when he is surrounded, all the twenty-four hours of the day and night, by females and other objects of enjoyment ? A house-holder who has to work hard for the maintenance of his family under ever-changing conditions of pestilence, fawine, wars, and their attendent disasters, with a number of liabilities over his head, cannot naturally think of practising 79 Tapa, Penance, and serere austerities. A house-holder under such circumstances is not expected to have He Bhāya, -Pure intentions for the Liberation of his Soul, Dinara being the only rafter left for a house-holder desirous of crossing this ocean of Samsāra, it is essential that it should be developed to a high degret. lor as as, I ETA HEZIT. Dānaḥ Muhaty&gah. Dápah ( Giving away ) implies freedom from infatuation As long as, I am in possession any object that is dear to me I am alırays careful to keep it with me, and studiously aroid losing it But soon as, give it away to any one else, I become free from the infatuation I had for it, saying “It is mine.” The sense of #HE VIamatra, Attachment for the object as “mine”, disappears. Indeed, Dāna Dharma 7 -The Vible Virtue of giving away of food and drink-materials, other necessaries of life, gifts etc. to Deeds persons, is a Fery raluable quality of the Soul. All the Tirtharkaras and other saintly persons, 1110, risinz higher spiritually attained Kerala Jñãng and Final Emancipation, bare always practised the noble virtue of Tita Dāna Dharma the duty of alus-gising, during their house-holder life. During the time of Tirtharikara Bhagaran Sri Risalja-dern and thereafter, people here of strong constitution, all, wellblanced, and with great endurance, they rere therefore able to cherpe cebhary of Inng duratis, ant practise garere avetcritice, ·119" Later on, during the present Avasarpini era, with the decadence of bodily constitution, the rules of celibacy became gradually lax, and people were not able to practise severe austeries. Hence, the time-limit of practising austerities continuously at a time, which was of one year's duration during the time of Tirthankara Bhagavān Śrî Riṣabha-deva, was reduced to six months' time during the time of śramaņa Bhagavān Śrî Mahāvīra Svāmī, the last Tîrthankara of the present series of twenty-four Tirthankaras. There resulted a retrenchment with respect to ſila rites, Tapa TT, and Bhāva #. But there was no retrenchment in case of Dana दान. Śramaņa Bhagavān Mahāvīra Swāmi gave the same amount of gold coins for two ETS Prabaras,--a period of about six hours-daily, during one year previous to his staat Dikṣā, known as BacaRama Samvatsarıka Dāna viz 3888 million gold-coins during one year, the same amount of gold-coins that was given away as CTT Dāna by Tirthankara Bhagavān Sri Rişabba-deva at the time of his Dikşa. Only lucky persons possess a combination of 1. A keon desire to give 2. Wealth acquired by fair means, and 3. A rare opportunity of meeting with worthy ascetics to whom food, drink etc may be given. Napasāra possossed the thrcc invaluable attributos of a lousca holder. Happy are the Noble Souls who have the rare opportunity of meeting with such esteemable combinations, 15 ·1 Chapter V. The Second Previous Bhava. 17. After death, the Soul of Vayasāra, who had acquired Samyaktya from the Guru Mahāraja, was born during the second Bhava as a celestial being in Saudharma Dora-loka eitth each and was transformed into a perfect being within an Antar- Muhūrta Fragen ha (i. e. one samaya less than two Ghatiks à tot or one Mūburta i. e. 48 minutes ) with an age-limit of one Palyopama. As soon as he was born in the Upapāta Sayyā 59476 47741,-the celestial bed,-the servant-gods began to utter Jaya Jaya Nanda ! Jaya Jaya Bhadda ! जय जय नंदा! जयजय भद्दा! Victory to the Próspersous ! Victory to the Worthy person I a did their appropriate work. The Deva, then, began to pass bis time sportively, getting himself engrossed in enjoyments, while amusing himself at various pleasure-grounds with charming divine young females adorned with weaths of pearles hanging on their breasts, with faces resembling blue-lotuses adorned with leaflike marks of various shapes painted on their pure white cheeks, with handsome gold bracelets on their hands, and he began to celebrate Atthāi Mahotsava 27OTE HELTETA-a festival lasting for eight days,-full of extreme joy, on Nandiśvara (Hehears) and other continents on the five auspicious occa-sions like descent from heaven, birth, diksā etc. of Tirthanbaras, leaving aside all his amusing sports; and thinking thus within hin self, “These are like ships to a Forless individual like myself, for crossing the ocean of the worldly existence, like nectar to those who are distressed by three kinds of miseries, and like the Cintāmani Farah for the precious jewel-in supplying what-so-erer is desired," he went daily for worshipping the temples of the Siddhas on Himyanta and other very high mountains, riding on dirine chariots, and he began to carefully hear the Preaching of the Dharma causing aversion to the world, from the lotus-like Lps of the Tirthankara Bhagavāna moving about from place to place, and he began to worship mentally, by speecb, and bodily, Sadhus Tho had become emaciated by practising serere austerities and other valuable virtues. In this way, he lived as a celestial being for one Palyopam.

·APPENDIX No. 2. das Dėvas ( Celestial Beings ). Celestial beings present a number of characteristics which are not met with in human beings. The chief characteristics of celestial beings are 1. Celestial beings are extremely beautiful, charming, and sportive. Their bodies are a fetite Vaikriyaka-Subject to modifications at will,-lustrous, healthy, well-developed, and perfectly symmetrical. They do not perspire. Their eyes are always steady, they do not twitch, 2. Celestial beings are always young and sportive during their divine existence. They never suffer from infirmities of old age, and are therefore described as 37572 Ajara, Not aging; ever young. They are not obliged to undergo various births and deaths during their existence of kota-koti years, and hence they are styled The Amara, Immortal, Celestial beings are born by 5491a Upapāta, Spontaneous rise in the soutach Upapāta ſayyā, the bed covered with a divine cloth in their respective abodes and Vimānns, from which celestial beings take spontaneous rise. Within an period of twenty-four minutes soon after their birth, they attain youth and become perfectly matured. They are, then, given an invigorating bath by attending gods and goddesses, and dressed with costly garments and precious ornaments in the HITATU AHT Abhūşana Sabbā,-the Dressing and Ornament Hall-and they soon begin to indulge in the various divine amusements accompanied by musical instruments and dramatic performances by numerous celestial musicians and players in their various dancing-halls and pleasure-gardens. They become so deeply engrossed in the enjoyment of these 3.

·116 divine pleasures that they do not even know how quickly thousands of years pass away. 4. Celestial beings do not desire to visit human habitations. Because, (a) They do not like to leave off abruptly the pleasure of witnessing dramatic performances, and various celestial amusements in which they are deeply engrossed, before the amusements have ended. These dramatic performancies and celestial amusements continue for thousands of years at a time. (b) They do not like the foul odour emanating from dead bodies, urine, and foeces, and from decaying matter around human habitations, which spreads in all directions for a distance of four to five hundred yojanas. 5. . 6. Celestial beings visit human habitations 1. On the auspicious occassions of Birth, Diksā, Kerala Jñāna, Moksa etc. of Tirthankaras. 2. In consequence of supernatural powers of seyere austerities performed by a great sage, 3. Out of affection for a beloved person during previous life, and 4. Out of jealousy for a magnanimous person with the object of trying his personal endurance. When the celestial beings visit human habitations, their feet do not touch the ground. They stand about four inches above the surface of the ground. The flower-garlands on the necks of celestial beings do not wither away even after thousands of years, The highest period of existence for a huon being ranges from one hundred to one hundred and tsenty-five years, or at the most one hundred and filty years. While tho minimum period of existence as a celestial being is ton thousand years and the maximum time-limit or cristence ng A celestial buing, 1 thirty-three gägaropnms, 7. 8, ·117 Classification of Celestial Beings. 18. There are four classes of celestial beings viz yana Bhuvanapati, Residential. 2. berat Vyantara, Peripatetic. 3. face Jyotisk, Stellar, and 4. aalarit Vaimānika, Born in a celestial car. 8 yanufa Bhuvan-pati, Residential celestial beings are of 10 kinds. offrire Vyantara, Peripatetio infatge Jyotisk, Stellar. Satara Vaimānika, Heavenly. 12 yarafa Bhuvana-pati (Residential Celestial Beings ) The ten kinds of yearyfa Bhuvana-pati gods are the following :- 1. STETS T Asura Kumāra. 2. नागकुमर Naga Kumāra, 3. सुवर्णकुमार Suvarna Kumarn. 4. विद्युत्कुमार Vidyut Kumāra. 5. अग्निकुमार Agni Kumāra, 6. aug#1 Dvipa Kumāra. 7. उदधिकुमार Udadhi Kumāra. 8. दिशिफुमार Disi Kumāra. 9. वायुकुमार Vayu Kumāra. 10. fafaraghre Stanit Kumāra. These ten kinds of Bhuvana-pati gods are always young and sportive, and hence they are called IT Kumāra. The colour of the body of Bhuvana-pati gods is · 3. 1. Asura Kumāra 2. Nāga Kumāra Suvarna Kumara 4. Vidyut Kumāra 5. Agni Kumára 6. Dvips Kumars Dark White Golden Yellow Red Red Red ·118 7. Udadhi Kumāra 8. Disi Kumāra 9. Vāyu Kupára 10. Stanit Kumāra White Goldeu-yellow Dark-blue- Golden yellow The colour of garments of the Bhuvana-pati gods is.- 1. Asura Kumāra 2. Nāga Kumāra 3. Suvarna Kumāra 4. Vidyut Kumara 5. Agni Kumāra 6. Dvipa Kumāra 7. Udadhi Kumāra 8. Diſi Kumāra 9. Vāyu Kumāra 10. Stanit Kumāra Red Dark-blue White Dark-blue Dark-blue Dark-blue Dark-blue White Sky-colour -Vhite The distinguishing sign for recognizing the species of Bhuvana-pati gods, is the presence of the following mark in their diadems and other ornaments-viz, Kind of Bhuvana-pati gods. Presence of signs on diadems and ornaments 1, Asura Kumāra 2. Nāga Kumāra 3. Suvarna Kumāra 4. Vidyut Kumāra 5. Agni Kumāra 6. Dripa Kumāra * 7. Udadhi Kumāra 8. Diſi Kumāra 9. Vāyu Kumāra 10. Stanit Kumāra Cūdamaņi-Ratna-crest jewel. Serpent Garuda-the King of Serpents Thunder-bolt Kalasa Lion Horse Elephant Alligator Hemispherical bowl ·119 The colour of the body, the colour of garments and the distinguishing mark on the diadems and other ornaments of Bhuvana-pati gods are given in the following Table Table. Mark on diadems etc. Kinds of Bhu Colour of vana-pati gods Body Asura Kumāra Dark-blue Nāga Kumāra | White Suvarṇa Kum- | White Colour of Garments. Red Dark-blue White Cūdāmaņi Ratna Serpent Garuţa gra Vidyut Kumāra Red Dark-blue Agni Kumāra Red Dark-blue Dvipa Kumāra Red Dark-blue Udadhi Kumāra White Dark-blue Diſi Kumara Golden yellow White Vāyu Kumāra Dark-blue Evening twi- Stanit Kumāra Golden yellow light White Thunder-bolt Kalasa Lion Horse Elephant Alligator Hemispherical bowl Abodes of Bhuvana-pati Celestial Beings The abodes of Bhuvana-pati celestial beings are located in an area of 178000 yojanas after leaving off an area of one thousand yojanas above and one thousand yojanas below from the aggregate area of 180000 yojanas, which forms the stratum of TUTT Ratna Prabbā earth. They are arranged in rows in the North and South, forming artstof Uttara-śrèņi, Northern Row and fepoteoft Dakşiņa-śrèņi, Southern Row.

·120 The number of abodes in the tro rors is as follows: Number of abodes in Southern Rov. Asura Kumāra Väga Kumāra Suvarna Kumāra Vidyut Kumāra Agni Kumāra Dripa Kumāra Vaadhi Kumāra Disi Kumāra Vāgu Kumāra Stanit Kumāra I Number of abodes in Northern Ros 3000000 4000000 3400000 3600000 3600000 3600000 3600000 3600000 4600000 3600000 3400000 4400000 3800000 4000000 4000000 4000000 4000000 4000000 5000000 4000000 36600000 40600000 Total 77200000 (of both Rows) Indras of Bhuyana-pati gods 19. There are two Indras-one for the Northern Ron and one for the Southern Ror-for each of the ten kinds of Bhuvang- -pati gods. Twenty Indras for the whole group. They are - Southern Row Northern Row. Asura Kumāra चमरेन्द्र Camarendra वलीन्द्र Balindra Nāga Kumāra धरणेन्द्र Dharamendra भूतानेन्द्र Bhutanendra Suvarna Kumāra agers Venudèrèndra augtic Vendālindra Vidyut Kumāra हरिकान्तेन्द्र Harikante हरिसहेन्द्र Harisahendra dro अग्निमानवेन्द्र Agnirnsnare- Agni Kumāra अग्निशिसेन्द्र Agnisikhe ndra ndra विशिष्टेन्द्र Visisthendra Dripa Kumāra पूर्णन्द्र Purnendra जलप्रमेन्द्र Jalaprabhendra Udadhi Kumāra Chi Jalakantènrlra aeree Amitavaba Disi Kumāra अमितगतीन्द्र Amitagati Dendra ndra प्रभजनेन्द्र Prabhaja- Vācu Kumara वेलवेन्द्र Velambendra nendra Stanit Kumāra घोपेन्द्र Ghosendra HET Jahā-ghosenira ·11 aft Agra-ialiisl, Chlef consults of Indras Comarèndra and the Bulimirn, the two furas of thic Isura kinnarn group, lave each of them, five afts Ayramului, chief consorts, the rest have six cach Eity: Ayuh, (Allotted term of life! of Bhuvana-pati gods. The minimum nnd maximum stry: Ayuh, Allotted torm of life, of thic Inuiras, their consorts, ordinary gurls, and goddesses is given in the follus ing Tuble. TABLE. Kinds of gods Nummum term of life. Maximum term of life चमरेन्द्र Camarendra One Sāgaropam. (Indra of Southcrn Region) वलीन्द्र Baltndra Something more (Indra of Northern than one Šāgaropam Region) Remaining nine Thic minimum term of 11 Palyopana. Indras of Southern life of these gods and of Region. goddesses is 10000 years Remaining nine Something less than Indras of Northern two Palyopamas. Region. अग्रमहिपी Agra-mahsi 3) Palyopanas The chief consorts of Camarèndra. अप्रमहिपी Agra mahist 1. Palyopawas The chief consorts of Baliodra, Other goddesses. 31 Palyopamas Bar Vyantara, Peripatetic Celestial Beings The Vyantara celestial beings are of the under-mentioned eight kinds viz 1, पिशाच Pisacar 16 ·122 487 Yaksa 2.- Bhūta 3 4. राक्षस Raksasa 5. किन्नर Kinnara 6. किंपुरुष Kimpurusa 7. महोरग Mahoraga 8, गंधर्व Gandharva. 1. Te Piśāca-celestial beings are handsome, charming and powerful They are of the under-mentioned fifteen varieties – 1. कुष्मांड Kusamānia 2 पटक Pataka 3 जोष Josa 4 आन्हिक Anbika 5. काल Kala 6. महाकाल Mahakala 7 चोक्ष Coksa 8 अचोक्ष Acoksa 9. are Tala-piśāca 10 pataria Mukhara-piśāca 11. 3787- Face Adhas-tāraka 12. a Deha 13 ATCE Mabā-dèha 14 F a Tūdaśnſka and 15. Fra Vana-piśáca. a Bhūta-gods are beautiful, with lovely faces. They besmear their bodies with pastes of various kinds. Bhūta-gols are of pine varieties. They are 1. FTET Svarūpa 2 granu Prati-rūpå 3. अतिरूप Ati-rupa 4. भूतोत्तम Bhutottama 5. स्कंदिक Skandika 6 महास्कंदिक Mahā-skandika 7. महावेग Maha-vega 8. प्रतिछत्रा Pratichatrā and 9, 3195IFTTT Akāśagā. Ta Yaksa-gods are deep-thinking and attractive, with their bodies of well-proportioned measure and weight. The palos of their hands, soles of their feet, their nails, palate, tongue, and lips are red. They put on precious diadems on their heads and brilliant ornaments on different parts of their bɔdies. The Yaksas are of the following thirteen varieties viz 1 पूर्णभद्र Purnabhadra, 2 माणिभद्र Mani-bhadra 3. श्वेतभद्र reta-bhadra 4 हरिभद्र Haribhadra 5 CHAHE Sumano-bhadra 6 ETF TUTHE. Vyatipāta-bhadra 7. सुभद्र Su-bhadra 8. सर्वतोभद्र Sarrato-bhadra 9 मनुप्ययन Manu- Sya-yaksa 10 EATERY Dhanādhipa 11 SETT Dhanāhāra 12. रूपयक्ष Rupayaksa and 13 यक्षोत्तम Yaksottama. TETE Rāksasa-gods are fear-inspiring, formidable, and cruel with long red lips. They put on bright terrifying ornaments, and besnicar their bodies with a variety of foul-smelling pastos Thor ·123 are of the following seven varieties. viz 1. fH Bhima 2. HETORIA Mahā-bhîma 3. fagt Vighna 4. fearia Vināyaka 5. HOTTETA Jalaraksasa 6. FETTETE Yaksa-rālşasa, and 7. बह्मराक्षस Brahma-raksasa. foar Kinnara-gods are calm with handsome faces They put on valuable diadems on their heads They are of the following ten parieties viz 1 fnnt Kinnara 2. fangar Kim-puruşa 3. to पुरुषोत्तम Kim-purusottama 4. हृदयगम Hridayam-gama. 5. रूपशालिन् Rūpa-salin 6. sfia Anindita 7. fifTe Kim-narottama 8. मनोरम Manoramn 9. रतिप्रिय Rati-priya, and 10. रतिश्रेष्ठ Rati-- Śrestha. farger Kim-purusa-gods have handsome arms and legs. They have beautiful faces and they wear various ornaments on their bodies. They are of the following ten varieties-viz 1 gen Purusa सत्पुरुष Sat-purusa. 3. महापुरुष Maha-purusa 4 पुरुषवल्लभ Purusuvallabha 5. पुरुषोत्तम Purusottama 6. अतिपुरुष Ati-purusa 7. महादेव Mahadeva 8. Fra Marut 9. HOTH Mèru-prabha, and 10. TITEET Yaśasvanta. 2. HERRAT Mahoraga-gods are very impetuous, with lovely faces. Their bodies are large with well-developed extensive shoulder and neck. They put on ornaments of various designs on their bodies They are of the following ten varieties viz-l. Fiat Bhujanga. 2. भोगशालिन् Bhoga-salin 3. महाकाय Maha-kāya 4. अतिकाय Ati-kāya 5. fperatifea Skandha-śâkhin 6. FATICA Manorama 7. महावेग Mahāvega 8. महेश्वक्ष Mahesvaksa. 9. मेरुकांत Marukānta, and 10. भास्वंत Bhāsvanta. yer Gandharva-gods have handsome appearance, lovely faces and sweet speech They wear diadems on their heads and neck- -laces on their necks They are of the following twelve varieties viz 1. Giet Kābā, 2 Hūhū 3. gae Tunbaru, 4. FIRE Nārada 5 रुषिवादक Risi-vādaka. 6. भूतवादक Bhuta-vadaka. 7. कादंब Kadambn. 8. महाकादंब Maha-ksdamba. 9. रैवत Raivata. 10. विश्वावसु Viśvāvasu 11, statla Gita-rati and 12, treat Gita-yaśa.

·124 1. Piśāca 2. Bhūta 3. Yaksa. 4. Rāb sasa. 1 Kusmānda 2 Pataka 3 Josa 4 Anluka 5 Kūla 6 Mahākāla 7 Coksa 8 A-coksa 9 Tāla-piśāca 10 Mukhara-piśāca 11 Adhastäraka 12 Deba 13 Mahā-deba 14 | Tudaśnika 15 | Vana-piśāca Svarūpa Pūrņa-bhadra Bhīna Prati-rūpe Mani-bhadra Mahā-bhima Ati-rūpa Śreta-bhadra Vighna Bhūtottama Hiri-bhadra Vinayaka Skandika Sumano-bhadra Jala-rāksasa Mahā-skandıka Vyatipāta Yaksa-rāk- Mahā-rega bhadra Sasa Pratichatrā Su-bhadra Bramha- Akāśagā Sarvato-bhadra rāksasa Manusya-yahsa Dhanādhipa Dhanāhāra Rūpa-yaksa Yaksottama 5. Kinnara 6 Kim-purusa 7. Mahoraga 8. Gandharva Haha Hūhū Tunbaru 1 Kinnara Purusa Bhujanga 2 Kimpurusa Sat-purusa Bhogasālin 3 Kimpurusot Mahā-purusa Mahā-kāya tama 4 Hridayamgama Purusa vrisabha Ati-kāya 5 Rūpaśālin Purusottama Skandha-śāikhin 6 Anindita Ati-purusa Dlanorama 7 Kim-narottama Mabadora Mahārèga 8 Manorama Marut Maheśyaksa Nārada Rusi vadaka Mèruprabha Yasasvanta Merukānta Bhāsvanta Bhūta vādakal Kādamba Mahä-kādamba Raiyata Viśvāvasu Gita-rati Gita-yasa 9- Rati-priya 10 | Rati-śrestha 11 12 ·125 Colour of Bodies of Vyantara Celestial Beings. The colour of bodies of Vyantara celestial beings is as follows -Colour of Body- 1. Pisāca Dark 2. Bliūta Dark 3. Yahsa Dark 4. Räkşasa White 5. Kinnara Dark-blue 6. Kimpurusa White 7. Mahoraga Dark 8. Gandharya Dark The individual Vyantara celestial beings have the undermentioned distinguishing marks on their banners. -Marks on Banners- 1. Pisaca A Kadamba Tree 2. Bhūta Sulasa Tree 3. Yaksa Banyana Tree 4. Raksasa A club-shaped utensil used by ascetics resembling the foot of a bedstead 5. Kinnara Asoka Tree 6. Kimpurusa Michelia Champaca 7. Mahoraga The Betel Plant 8. Gandharva The long bottle-gourd The Vyantra dòvas have the following sixteen Indras For Southern For Northern Kinds of gods. Division Division 1. Piśāca Kālèndra Mahā-kālèndra 2. Bhūta Svarāpendra Prati-rūpèndra 3. Yaksa Pūrnabhadra Mäni-bhadra 4. Räksasa Bhimèndra Mahā-bhimèndra 5. Kinnara Kim-narendra Kim-purusendra 6 Kim-purusa Sat-purusèndra Mabā-purusendra 7. Mahoraga Ati-kāyèndra Mahā-käyèndra 8, Gandharya Gita-ratindra Gita-yaśèndra ·126 Dwelling Places for Vyantara Devas. The dwelling-places for Vyantara gods are located in the intervening space of eight hundred yojanas remaining after learing off a space of two hundred yojanas-one hundred yojanas above and one hundred yojanas below-from one thousand yojanas of Ratna Prabhā Earth left above. They are arranged in the shape of numerous towns. Some of the dwelling-places in these towns are round on the external surface and square-shaped in the interior. On the low level, they resemble the pericarp of a lotus. While diligently engaged in delightfully and happily enjoy. ing the divine singing and dramatic performances of young celestial damsels accompanied by the constant playing of musical instruments and beating of drums, the Vyantara gods do not realize how easily thousands of years pass away in merriment, Vāņa-vyantara Celestial Beings. Besides these, there is a species of Vyantara dėvas, known as Vana-vyantara, which includes the under-mentioned rarieties – 1. अणपन्नी Anapanni 2. पणपन्नी Panapanni 3. ऋपिवाटी Risivadi 4. भूतवादी Bhutavadi 5. कंदित Kandita 6. महाकंदीत Mahakandita 7. कोहंडिक Kohandika 8. पतंग Patanga Dwelling Places for Vāņa-yyantara Devas. The dwelling-places for Vāņa-ryantara gods are located in the intervening space of eighty yojanas remaining after leaving off a space of thenty yojanas-ten yojanas of Ratna Prabhā Earth left above, ·149 The following are the sixteen Indras of Vāja-vyantara gods - - 1. Sannihitendra 2. Sāwānèndra 3. Dhatā Indra 4. Vidhātá Indra 5 Risi Indra 6 Risi Pālendra 7. Tsvarèndra S. Maheśvarèndra 9. Suvratèndra 10. Viśālèndra 11. Hāsyendra 12. Hasya-rati Indra 13. Śrèta Indra 14. Mahāśveta Indra 15. Putanga Indra 16. Patanga pati Indra. The under-mentioned Table gives the minimum and maximum age-limits of Vyantra and Vāņa-Vyantara gods and goddesses and their Indras and Indrāņis TABLE Kinds of gods Minimum Age limit. Maximum Age-limit 10000 Years 1 Palyopama 10000 Years Palyopama 1. Vyantara and Vāņavyantara gods 2. Vyantara and Vāņaryantara goddesses 3. Indras 4. Indrānis 10000 Years 10000 Years Palyopama i Palyopama. Fullface Jyotiska, Stellar Heavently Bodies 20. The clhsses of culiacan Jyotisk, Stellar heavenly bodies arc 1. Free Sürya, the Sun 2. Es Candra, the Moon og Graba, the Planets. 7 Nakşatra, the Constellations 5.- HUF OTTEPT: Prakirņaka Tārakāh, Scattered stars. 3 As.

·128 The Farfare te Jyotish, Stellar heavenly hortics are located in the upper portion of one huudred and ten yojunas offered to Tıryac Loka, the Mildle World, which forms an intervening space of eighteen hundred yojanas-namely-nine handred yojanas abore the 776 TOT Madhya Rucaka Pradèśr, the central Rucaka space in the middle of Mount Meru ( whence the directions commence) and nine hundred yojanas below it, They are arranged in the following order The stellars begin at a height of 790 yojanas from the level of the earth on which we live. The lowest are the Stars Ten yojanas above them are the Suns. Eighty yojanas above the suns are the Moons Four yojanas above the moons, are the Nakşatras ( Constellations ) Four yojanas above the Nakşatras is the Planet (Mercury). Three yojanas above it, is the Planet śukra J (Venus). Three yojanas above the Planet Sukra is the Planet Brihaspati aceTha Jupiter. Three yojanas above it is the Planet Mangala into or Angāraka i TIC Planet llars, and three yojanas above all of them is the Planet Planet Saniścara ATT the Planet Satura. बुद्ध Buddha Thus included in a space of one hundred and ten yojanas, upto 900 yojanas from the level of the earth upwards are found the stellar classes of celestial bodies. The yojana to be calculated here is of 2000 kosas. Some of these heavenly bodies are a Cara, Moving round Mount Meru, and some of them are flere Sthira, Immorable. The stellar bodies within the Manusya kşetra (human regions ) are moving, while those outside it are immovable, Detailed descriptions of the various forms of movements of these heavenly bodies and of the distances of their orbits from the central Rucaka Pradeśa, are given in praefa Sūryaprajnapti Trafa Candraprajnapti, and other works of a kindred nature.

·Of Suryaprajñapti, the fifth Upānga, Dr Weber writes:--- "In it, we find the most remarlable statements concerning the Astronomy of the Jainas arranged in a systematic form of presentation, It is an open question whether Greek influence made itself felt in this rectification, at any rate, we have to deal with an indigenous style of Indian Astronomy antecedent to the authori- -tative and preponderating influence of the Hellenes. This fact of the Suryaprajitapti being a unique specimen of an indigenous style of Indian Astronomy,” even prior to the days of Greek influence in the East, is believed in by other learned scholars such as Dr. Hermann Jacobi, Leumann, Thibaut eto, also, and its importance in the light of Jaina history is self-evident." SHTATET Vaimānika Celestial Beings. 21. There are two kinds of Vaimānika celestial beings viz. 1. pientara Kalpopapanna, Born-in the twelve heavens and with ten grades, and 2. dietata Kalpātîta,-Born beyond the twelve heavens. These bave no grades or classes. They are all alıke. These are the celestial beings residing in the nineteento Graivèyaka and five gat Anuttara heavens. POTTa Kalpopapanna Celestial Beings. There are twelve kinds of Kalp papanna celestial beings residing in the respective heaven in which they are born. They are - 1. सौधर्मदेवलोक Saudharma Dava-loka. 2. &Trasto Iśāna Deva-loka. 3. सनत्कुमार देवलोक Sanat Kumāra Dera loka. 4. Here areta Māhèndra Deva-loka. 5. Hart Brahma Deva-loka. 6. minta asta Lāntaka Deva-loka. 7. tantat Sukra Dava-loka. 17 ·130 r 8. FE EITT gamle Sahasrāra Déva-loka. 9. Sana at Anat Déva-loka. 10. प्राणत् देवलोक Prāņat Dera-loka. 11. आरण देवलोक Araña Dèva-loka, 12. 35ga gola Acyuta Deva-loka, ܠܐ Distinguishing Marks. The twelve kinds of Vaimānika celestial beings have the under-mentioned distinguishing marks on their diadems and other ornaments 1. Saudharma 2. Iśāna 3. Sanat Kumāra 4. Mahendra 5. Brahma 6. Lántaka 7. śukra 8. Sahasrāra 9. Adat 10. Pranat 11. Araña 12. Acyuta Deer Buffalo Hog Lion She Goat Frog Horse Elephant Serpent Rhinoceros Bull Goat Number of Vimānas. The following Table gives the number of Vimānas for the respective heavens Dèra-loka, Number of Vimānas. 1 Saudharma 2 Išāna 3 Sanat Kunāra 4. Mahendra 5. Brahms 3200000 2800000 1200000 800000 100000 ·131 50000 40000 6000 400 400 6 Lāntaka 7. Sukra 8. Sahasrāra 9. Anat 10. Pranat 11. Arana 12. Acyuta Lower Graivèyaka Middle Graivèyaka Upper Graivèyaka Anuttara 300 300 111 107 100 5 Total 8497023 COLOURS OF VIVĀNAS. Vimānas Colour of Vimanas. 1. Saudharma 2. Išāna Black Green Red Yellow White Green Red Yellow White 3. Sanat Kumāra 4. Māhèndra 5. Brahma 6. Lantaka 7. Sukra 8. Sahasrāra Red Yellow White Yellow White White 9 Anat 10. Prānat 11. Arana 12. Acguta Bhurana-pati Vyantara Jyotisk Variegated colours. Occon Saudharma Dera-loka and Iśāna Dora-loka with their respec tire Vinānas are supported by thief Ghanodladh, an with ice-like frozen water, 20000 yojanas in depth, circular in form, under each of the seven hell-worlds. The third, fourth, ani the fifth dèya-lokas are supported by ETETA Ghana-vāta, a layer ·132 of thick dense bigbly compressed air of the density of thick clarified butter, encirclmg the Ghanodadhi The sixth, seventh and eighth deva-lukas are supported by a combination of Ghanodadhi and Ghana-råta The remaining dòva-lokas and their Vimānas are supported by thilat Akāśa, Clear space. Height, Age-limit, and Sexual Desires of Celestial Beings. Bodies of celestial beings are of various heights The age-limit of tbeir existence as gods, varies in different dėva-lokas, The sexual desires of various kinds of celestial beings are fulfilled in various ways a statement of heights, age-limit, and the ways of acomplishing sexual desires, is given in the following Table TABLE. Kind of gods Height Bhuvana-pati 7 hands Vyantara Jyotisk Saudharna Išāna Sanat Kumāra Mābendra Brahma Lāntaka śukra Sabasrāra Anat Pränat Arana Scruta Nine Grais drahas Fire Anuttara 7 hands 7 hands 7 bands 6 hands 6 hands 5 bands 5 hands 4 hands 4 bands 3 bands 3 hands 3 hands 3 hands 3 hands bands 1 lands Maximum Sexual Age-limit Enjoyment Sagarnpan + Bodily sorunl enjoyment One Palyopaw like human One Palyop + beings Two Sāgaropm Two Sāgaras + 7 Sagaras By Touch 7 Sagaras By Touch 10 Sāgaros Sight of bcauty 14 Sāgaras Sight of buauty 17 Sagaras | Hearing songs 18 Sāgaras Hearing songs. 19 Sāgaras 20 Sāgaras By niind only 21 Sagaras 2. Sāgaras Deroid or inni 31 Ságaras fest Sepsurl 33 Sagares pleasurer.

·133 Food, Respiration, and Lèśyās of Celestial Beings. A living being formed by the union of the semen of the male with the blood of the female, gets its food-supply from the uterine blood-vessels of the mother. When a soul goes from one condition of existence to another, it assimilates the molecules of Ahāraka matter, and also speech-matter in the case of more than one-sensed, and of mind-matter in the case of rational beings. The ābāraka molecules form the physical body of human and sub-human beings, the Vaikriyaka (transformable) body of oelestial and hellish beings, and the TIETF Ahāraka, Assimilative body in case of saints with supernatural powers. These molecules are reduced to a primary solid and liquid form. The completion of the capacity to do it, is the 1 Bier Paffe Āhāraka Paryāpti, Assimilative Development. The solid portions develop into bone etc, hard substances, and the liquid into blood, bile etc, the fluid substances of the body. The completion of the capacity to do it, is the 2. pete paita Sarira Paryāpti, Body Development. The molecular matter assimilated by the soul is further formed into sense-organs, the completion of the capacity to do it, is the 3 frageffa, Indriya Paryāpti, Sense Development. The wear and tear of the body is made up by ceaseless respiration. The conipletion of the capacity to do it, is 4. salataraquffe Śvāsośvāsa Paryapati or 377UTYTUT raffa, Aņa-pāņa Paryāpti, Respiratory Developnient. The completion of the capacity to form speech-molecules and mind-molecules into speech and mind is respectively the 5. geragulfo Vacana Paryāpti, Speech Development, and 6. Afropffe Manah Paryāpti Mind Development. The beginning of the acquiring of 4, 5, or 6 capacities is simultaneous; but their completion is in the order in which they are named. From the first kind, each successive development takes more time to complete itself than its predecessor. Each one individually and all the six collectively, nerer tnke ·134 more than one Antar-Muhūrta, the minimum of which is nine at Samayas and maximum is 48 minutes minus one instant Regarding the three modes of taking food-materials viz, 1, 2FETT Ojābāra, Food-material derived from blood of the mother 2. THIET Lonābāra, Food-material obtained through the innumerable pores of the skin, and 3. TETETT Praksèpābāra or POTET Kavalāhāra, Taking of food-material by mouth. All agafa A-paryāpta, Undeveloped, one-sensed, two-sensed, threesensed, four-sensed and five-sensed (undeveloped) living beings are THIET Ojāhāri, capable of taking food-material from their seat of production. All gefa Paryāpta, Developed living beings including qaia Paryāpta, Developed one-sensed beings, Fr to Nārakas, Hellish Beings and as Devas, Celestial beings have SHTETT Lowāhāra, Food-material obtained through the pores of the skin, and-perfat agraat Pargāptā Beindriya, two-sensed, ag free Tèindriya, three-sensed, चउरेन्द्रिय Caurèndriya, four-sensed, Tafit fata Pancèndriya Tiryanca, five-sensed sub-humans, and TET HEET Pancèndriya Manusya, Human beings, take a Chat Kavalāhāra, Food-material by mouth. Celestial beings take THIET Lomābāra, Food-material by the pores of the skin yaayfa Bhurana-pati and 277 Vyantara celestial beings with the minimum age-limit of ten thousand years, experience a desire for food at an interval of one day anıt one night, and they fulfil their desire with excellent an Acitta, Lifeless materials. Celestial beings with an age-limit of more than ten thousands years up to something less than one Sāgaropam, take their food at an interval of two to nine days, upto one thousand years for celestial beings with an age-limit of one Sāgaropam, The limit advancing - further by 2 to 9 days for each increase of every Samaya in age beyond ten thousand years, gocs on increasing till a limit of an interval of one thousand years betveen each meal is reached for an age-limit of one Sāgara. Celestial beings with an age-limit of one Sãguropam ani ·195 3 th abore viz sowe Bluvava-pati and Vyantara gods and all Vaiwānika, Grairèyaka and Anuttara Vaimānika gods take their foodmaterial at an interval of as many thòusand years as they bave au age-limit in Sāgaras. Thus -Vaimānika celestial beings with an age-limit of four Sāgaropams take their food at an interval of four thousand years, and gods of Anuttara Viminas with an age-limit of 33 Sāgarupams take their food at an interval of thirty-three thousand years, Respiration With regard to respiration, celestial beings with an agelimit of ten thousand years, take a respiration at an interval of seven Flis Stokas, or one ga Lara, a period of time taken by 49 respirations of an adult human being. Celestial beings with an age-limit of more than ten thousand years upto some-thing less than one Sāgaropam take a respiration at an interval of one gaterfra Muhūrta Prithaktva,-A period of two to nine muhūrtas upto one fortnight,-for celestial beings with an age-limit of one Sāgaropam. The limit advancing further by 2 to 9 mubūrtas, for increase of every Samaya in age beyond ten thousand years, goes on increasing till a limit of an interval of one fortnight between each respiration is reached for an agelimit of one Sāgaropam. All the celestial beings with an age-limit of one Sāgaropam and beyond, take a respiration at an interval of as many fortnights as they have an age-limit in Sāgaropams. Thus --Vainānika celestial beings with an age-limit of four Sāgaropams take a respiration at an interval of four fortnights, and gods of Anuttara Vimānas with an age-limit of 33 Sagaropams, take a respiration at an interval of thirty-three fortnights. Lośyā. The six thought-tints produced by a particular actirity of the Soul, by means of which, it is tinted with gua Punya, Merit, and are Pāpa, Demerit, are called as Lèśças. The colour of the Karmans or of the souls affected by them is ·186 determined by their particular tint of merit or demerit, i-e by their particular leśyā These idśyās are designated as 1. STOP Krisna, Black, 2. fites Xila, Blue, Indigo, 3 Frota Kāpota, Grey, 4. तेजो Tejo, * Padua, Piok, and 6. JF Sukla, White, corresponding with the thought-paints indicated by the parti. cular colorir. Red, en They are either meritorious or sinful. Sinfal lèśyās give rise to black, indigo, and grey colours. Meritorious fəśyās give rise to red, pink, and white colours. In illustration of thought-tints produced by these leśyās, an account is given in Jaina books, of six persons who, baring lost their tray in a big forest, happen to come under s big FFETH Jambū Vriksa, Tree of Rose-apples. They rere hungry and all of them desired to eat some Rose-apples One of them saiil “Let us cut down the roots of the tree, and we shall be able to eat plenty of them.” Another said, "Let us leave the root in tact, but cut off the trunk.” The third said "Let us spare the root and the trunk but chop off all the big branches of the tree. The fourth said, “ Let us spare the root, the trunk, and all the big branches but cut off only a fery small twigs bearing ripe fruits " The fifth said, “Let us spare the root, the trunk, biy and small branches, but let us pluck out only ripe fruits from the nearest twigs." The sixth man said "Let us spare the root, the trunk, big and small branches, and even the ripe fruits on the tree. Let us pick up the ripe fruits that have fallen here on the ground from the tree, and let us hereby satisfy our hunger." SGUTS 4 Krisņa Lèśyā, Black Thought-tint A man affected with this lėšys, tries entirely to destroy everything that had excited his anger, malice etc Denizens of hell and human beings undertaking concerns involving the destruction or wholesale slaughter of human beings or lower aninials, and some crael demigods, hare this leśyā in a marked degree The individual affected with this lèśyā goes to a tree and uproots the whole tellgrown tree in order to eat only a few fruits growing on it. The aura of wicked and sinful persons is black, ·184 . Nila Leśyā, Blue or Indigo Thought-tint. This is a -little better than the last. It is like the man sparing the root, but cuttipg the trunk of the tree. The man does not entirely destroy the object of his anger, hatred or malice, but he causes greater injury than is necessary or just. The colour of the aura of a person possessing this leśyā, resembles the colour of nationaler A soka .Vriksa,-the Aśnka Tree-or of the feathers of the bird FTE Cāsa, Blue Jay, or the colour of age fra Vaidūrya Ratna, Cat's Eye jewel. utant Kāpota Leśyā, Grey Thought-tint. This is slightly better than the last. It is like sparing the root and trunk of the tree but cutting off all the big branches. The main desire is to cause pain or injury in order to gain his end. " Achieve by any fair or foul " the end justifies the means » will belong to this lośyā. The colour of the aura of the person with this lośyā, resembles the colour of the feathers of the cuckoo, or that of the neck of a pigeon. nieans, andet Tèjo Leśyā, Orange-red Thought-tint This is better than the last. The man with this leśyā, tries to achieve his end with as little harm or injury to others as possible. The man is careful to avoid injury to the root, trunk and big branches, but cuts off only a few small twigs laden with fruits. The colour of the aura of the person with this lèśyā resembles the colour of vermilion or the rising Sun, or of the beak of & parrot. TSATT Padma Lèsya, Pink Though-tint. This is a brighter hue. Man with this leśyā is very careful not to do injury or pain to others even for the sake of his own good. He is carcful not to inflict any injury to the root, trunk, big and small branolies, but plucks the ripe fruits from the nearest branches. The colour of the aura of the person with this ldśyā resoubles the colour of yellor orpinent or of turmeric ETT Sukla Leśyā, Thite Thought-tint. This is the IS ·138 brightest-most auspicious bue. This leśyā is found in per- BODS. who are god-fearing, benevolent and pious. It indicates purity of intention, compassion, and & life involving no logs or pain to others The man, in the illustration, is satisfied only with picking up ripe fruits that have fallen to the ground under the tree, The inhabitants of the best bhoga-bhumi (like those of the first age of our avasarpiņi era ) have white jeśyā like the Sun, those of the middle bhoga-bhumi have white like the Bloon. The colour of the aura of religiously virtuous people and of saints is pure shining white, with a very slight bluish tint. Yogis and those who are engaged in deep meditation about the Soul have yedi Sukla Leśyā, White thought-tınt, Bhuvana-pati and Vyantara gods have the first four lèspās viz कृष्णलेश्या Krisna Lesya, नीललेश्या Nila Lesya, कापोतलेश्या Kāpota Lasgā, and to Tejo Leśyā TCTA Paramīdhami, Menial gods, have got to Krisna Leśyā only. ज्योतिषी Jyotist and सौधर्म Saudharma and ईशान Iana gods hare तेजोलेश्या Tejo Lesya सनत्कुमार Sanat Kumāra, माहेन्द्र fahendra and act Brahma-devaloka harey Padma Lèśys. All the other celestial beings of a higher grade with an age-limit of more than ten Sägaropaws, riz gods of Lāntaka, Sukra, Sahasrāra, Anat, Prāņat, Araña and Acguta dera-lokas, the gods of the nide Graivèyaka, and the gods of Anuttara Vimāns have got Sukla Lèśyā. The Avadhi Jhāna of Celestial Beings. Al celestial beings possess wom Aradhi Jrāna, Visual Knotledge, at birth. The extent of the Aradhi Jóāna raries mith their age-limit, ·139 Bhuvana-pati gods with an age-limit of ten thousand years and Vyantara and Vāņa-vyantara gods have a minimum range of vision of twenty-five yojanas. The Bhuvana-pati gods of the Asura Kumara variety, have a maximum range of vision of HATA A-samkhyātā, innumerable continents and oceans; the remaining nine varieties of Bhuvana-pati gods, are able to see a limited number of them, wilfar Jyotisk, Stellar gods have a mininın, as well as, maximum range of vision extending over a limited number of continents and oceans. The gods of Saudharına and Iśāna dovr-lokas gee as far as the lower limit of Tata Ratna Prabha Earth, The gods of the Sanat Kumara and Mahendra deva-lokas sco as far as the lower limit of STRAT9HT Sarkară Prabhā Earth. The gods of the Brahma and Lāntaka ddva-lokas, with the highest age-limit, are able to see as far as the lowest lout of 979 THT Vālukā Prabhā Earth. The gods of the Sukra and Sahasrāra ddva-lokas are alle to see as far as the lowest limut of 1969 T Panka Prabhā Earth. The gods of Āņat, Prāņat, Araņa, and Acyuta ddra-lokns are able to see as far as the lowest limit of AHT Dhūbia Prabhā Earth; the only distinction being that the gods of the Arana and Acyuta deva-lokas see all the strata of the fifth earth more clearly and in full detail, in the domatard direction, The three lower and three middle Graivesaka-gods are able to see the lowest limit of the JFT: HT Tomah Prabha Earth. The three upper Grairèyaka-gods are able to see the lorost, limit of T:TH.FT Tamah-tanah Prabha Earth.

·140 The Indras of the five Anuttara Vimāns have a range of vision extending from the top of the flag on their Vimana in the uprrard direction to the lowest limit of the whole cha Loka, Universe, The Previous Birth of Celestial Beings 22 In accordance with the inflexible law" ETT ATT Å CEST Jas-Jam lèsaā marai tam lèsad uvajja."-Individuals are born with the same lèśyas with which they die", the celestial beings have various grades according to the lèśyās with which they are born. Grades of Celestial Beings The four classes of celestial beings bave the following ten grades 1. Free Indra, Powerful and of supreme authority like a king. 2. FTATE Sāmānika, Powerful but not authoritative like the Indra, but like a father or a teacher. 3. fege Pārişad, Members of an assembly or council; courtiers. 4. Cha Atma-raksaka, Body-guards. 5. Jan Loka-pāla, Protectors of the people-Guardians of the world, 6. Tatai Anika, The arnıy, troops. 7. Tentu sa Prakiraka, Miscellaneous gods. 8. Tatra Abhi-yogya, The diligent class. That grade of celestial beings who transform themselves as conveyances as a horse, a lion, a suan, etc for the other grades. 9. Erifarit Trágantrića, Like ministers or priests They are so-called because they are 33 in number. 10. Afet Kilbisika, A kind of the lowest grade of gods performing the meanest action. Agati ama of Celestial Beings. 23. The prifa āgati,-the prerious births after shich the celestial beings are born-as gods during their disine cxistence in described in the underıncationed verses, ·141 नर-पंचिदिय-तिरिया, णुप्पती सुरभवे पजत्ताणं । अज्झवसाय विसेसा, तेलि गइ तारतम् तु ॥१॥ नरतिरि असंखजीवी, सब्वे नियमेण जंति देवेसु । नियआउय समहीणा-उपसु ईसाण अंतेसु ॥२॥ जति समुच्छिमतिरिया भवणवणेसु न जोइमाईसु । जंतेसिं उववाओ, पलियासंखं स आऊसु ॥३॥ बालतवे पडिवद्धा, उक्कडरोसा तवेण गारविया । वेरेण य पडिवद्धा, मरि असुरेसु जायंति ॥ ४ ॥ रज्जुग्गहवीसभक्षण, जलजलणपवेसतण्हछुहदुहओ । गिरिसिरपडणाउ सुया, सुहभावा हुति वंतरिया ॥ ५॥ तावस जा जोइसिया, चरगपरिवाय बंभलोगो जा । जा सहसारो पंचिंदि-तिरिया जा अच्चुआ सड्ढा ॥६॥ जइलिंग मिच्छदिट्ठी, गेविज्जा जाव जंति उक्कोसं । पयमवि असद्दहतो, सुतत्थं मिच्छदिट्ठीओ ॥७॥ सुत्त गणहररइयं, तहेव पत्तेयबुद्धरइयं च । सुयकेवलिणा रइयं, अभिन्नदसपुग्विणा रइयं ॥ ८ ॥ अत्थं भासइ अरिहा, सुत्तं गुत्थंति गणहरा निउणा । सासणस्स हियट्ठाए, तओ सुत्तं पवत्तइ ॥९॥ पयमक्खरंपि एगं, जो नवि रोएइ सुत्तनिहिट्ठा । सेस रोयइ अ बहु मिच्छादिछी मुणेयन्वो ॥ १० ॥ छउमत्थसंजयाणं उववाओ उक्कोस सव्व । तेर्सि सड्ढाणंपि य, जहन्नओ हाइ सोहम्मे ॥ ११ ॥ लंतमि चउदसपुब्विस्त, तवसाईणं वंतरेसु तहा । एसो उववायविहि, नियकिरियाठियाण सव्वो वि ॥ १२॥ अणुवय महव्वएहि य, बालतवाकामनिज्जराए व । देवाउयं निबंधइ सम्मदिही य जीवो ॥ १३ ॥ नाणस्स केवलीणं, धम्मायरियस्स सब्बसाहूणं । माई अवण्णवाई, किल्बिसियभावणं कुणई ॥ १४ ॥ काऊयभूइकम्मे, पलिणापसिणे निमित्तमाजीवे । इढिरससायगरुओ, अमिओगं भावणं कुणई ॥ १५ ॥ दुविहो खलु अभिओगो, दब्बे भावे य होइ नायव्यो। दन्यमि होइ जोगा, विज्जामंता य भावंमि ॥ १६॥ .

·142 1. Vara-pancindiya-tiriyā-nappati sura-bhaye pajjattān& n, Ajjhavasāya visèsā, tèsim gai tāratamyan tu. 2. Naratırı asankhajivi, sarve niyamèņa jantı dèyèsu, Niyaāuya samahiņā-uesu Išāņa antèsu. 3., Jauti samucchima-tiriya bhavana-yanèsu na Joimaisu, Jam tesim uravāö paliyāsamkham sa sūsu. 4. Balatayè padıbaddhā, ukkadarosā tavēņa gāraviyā, Vèrèņa ya padıbaddhā, marium asuresu jāyanti. 5. Rajjuggaha-vîsa-bhakkhaņa jala jalaņa payèsa tanha chuba dubai, Girisira padaņāu muya, suhabbārā hunti Vantariyā 6. Tāvasa jā Joisisā, caraga-parivāya Bambha-logo jā, Jā Sahasāro pancindi-tiriyā jā Accuā sağdhā. 7. Jailinga micchadıtthi, Gèvijjā jāya janti ukkosam, Payamavi asaddahanto suttham micchaditthiö 8. Sutta Gamabara-raiyam, tabòva pattdya-buddha raiyai ca, Suya Kèvalinā raiyan abhinnadasapuviņā raiyam. 9. Attham bhāsai Aribā, suttam gunthantı gañabarā niunā, Sāsaņassa hiytthāè, tao suttam pavattai 10. Payamakkharampi egam, jo navi roèi suttanidditthā, Sèsam royai a bahu miccha ditthi mune-yapio. 11. Cbaumattha sanjayānam uyarão ukkosa Sarvatthe, Tesiu saddhānamọi y8, jahanngô hội Sohamme 12. Lantammi caudasapurissa, tavas iņam Vantaresu tahā, Eso uvapāgaribi, niyakiripā ļhiyana sarto 77. 13. Anuvaya mahavadhi ya, balatavā-kāma-nijjarke 18, Devāuyan nibandhai, sammadiţthi ya jiro. 14. Nāṇassa Kefaliņam, Dhammāyariyassa savya-sähanam, Māi araạngvāi kilbisiya bhāvanam kunai. 15. Kāūya bhūi kammè, pasiņāpasiſe nimittamājire, Idhdhirasa sāyagaruo, abhiogam bhāyanam kuņai. 16. Duriho khalu abhiogo, darse bhāre ya boi nāyavyo, Darrammi hỏi joga vljja-panta yº bhxT8Dmi.

·143 1. Fully-developed human beings, and fully-developed fivesensed lower animals are born as oelestial beings. There are however, variations in their grades, in accordanoe with their thought-activities. r One individual, after death is born as a Bhuvana-pati god, another is born as a Vyantara-deva, a third as a Jyotisk and a fourth as & Vaimānika god. One god is born with immense affluence while another has meagre resoures. One god has an agelimit of 33 Sāgaropams, while another deva has an age-limit of ten thousand years only. All this state of varying existences is brought about by variations in the nature of thought-activities at death. ] 2. All human beings and lower animals with an agelimit of aretoar Asankhyātā,-Innumerable-years, are, as a rule, born as gods. They are born in the deva-lokas upto the Išānadeva-loka with an age-limit equal to or less than their previous age-limit. [Human beings of this world have an age-limit of neurat Sankhyata,-Limited-number of years, say, 100 to 125 or 150 at the utmost. All yugalika human beings, lower animals, and birds with an age-limit of TENTAT Asankhyāta, Innumerable years an infinitesimal part of a Palyopama, residing in PT Bharata ksetra and fata Airavata ksétra and in any of fifty-six aracet Antar-dvipas, the islands known as Antar-dvīpas, are born as Bhuvana-pati and Vyantara gods with an age-limut equal to or less than that in their previous life. Yugalika human beings with a higher age-limit are botn as gods in the dera-lokas up to Isāna dėva-loka, but not beyond, with an age-limit cqual to or less than that in their previous life.] 3. Shfrúas Samūrcohima tiryancas, Lower animals born by themselves, without any uterine carity, are born as gods in Bhurana-pati and Vyantara dėva-lokas, but not in Jyotisk. Because, they are born with an age-limit of an infinitesimal part of a Palyopana.

·144 4. Those, who are addicted to tong Băla-tapa, Penances practised with ignoraħce, those who are very vehemently angry, those who are proud about their penances, and those who are intent on hostility, are born after death as HEREHR Asura kumāras. 5. Those, who Tbile dying by strangulation at the neck with a cord, or by swallowing a poison, or by drowning in water, or entering a blazing fire or by the misery of thirst or hunger or by & precepitous falling down from the top of a big mountain, die with meritorious intentions, are born as Vyantara gols. 6. Hermits living in forests and partaking of green fruits and bulbs or roots, are born as gods upto cut free Jyotişka dera-loka, Carakas, A class of wandering beggars who get food by violent means and faths Pariyrājakas, A class of wandering mendicant ascetics, and a sanngāsi tho holds a particular stick, go as far as t# Brahma-loka. Fully-dereloped five-sensed loter animals born from an uterus, go at the most upto Saha. srāra deva-loka and a Jaina lay-man goes, at the most, upto Acyuta dèva-loka after death. 7. One with a false belief but carefully observing all the duties of an ascetic, is born at the most in the nioe Grairayaka dova-lokas, even if he has no faith in the syllable of the original sacred canons and their meanings, 8. EF Sūtra,-the Original Scripture is composed by 1 TOTTTTS Gañadharas, chief disciples or apostles, as tell as by a 2 Tags Pratyèka buddha-A great sage who is led to Salvation by fully knowing one thing only through his olva intuition, or by & 3 qapa śruta kevali, who has perfect knowledge of the scriptures or by a 4. Highly talented ascetic who is a thorough master of the ten complete pūrvas. 9. The Arihanta Tirthankara Bhagarān explains the meaning and the clever apostles compose the Sūtras There-after, the Sutras exist for the relfare of the world.

·145 10. He, who has no faith in any one sentence or syllable enjoined by the Scriptures, and has full faith in the rest, should be known as a false believer. 11. The birth of ascetios who are possessed of imperfect knowledge (one not omniscient) takes place at the highest, upto Falgfagfahr-Sarvārtha-şiddha Vimāna,-the celestial car named Sarvārtha Siddha. Their birth at the lowest, and the birth of a lay-man having perfect faith in religion, take place in te Saudharna deva-loka. 12. The birth of an ascetic with a knowledge of the fourteen pūrvas, takes place upto giaLāntaka dèya-loka, and the birth of hermits, Fannyāsis and Buddhistic monks etc, takes place in Vyantara dèra-loka This limit set by the scriptures bolds good in the case of those ascetics who are very keen about the observance of their, sacred duties. 13. A FREE viat Samma dițțhi jiro, A şoul having & right belief, acquires the age-limit of existence as & celestial being while observing the minor vows (of a lay-man) or the five great vows ( of a Sadhu) as well, while practising penance through ignorance or enduring hunger, thirst etc from compulsion, without any desire to put a stop to the fructification of Karma. 14. He, who practises deceitful tactics towards or censures Right Knowledge, the Perfected Souls, the religious preceptors or the Sadhus, is born as a lower kind of god performing meanest frightful obscene actions. 15. One who is busy with performing wedding investure with the nuptial cord and rites for welfare such as domestic ceremonies at birth, death etc, or one who is busy in stating to both, who asks or does not ask, omens and maintains himself on the Science of. Augury (fore-telling of past and future erents etc ) or, one who is burdened with the pride of prosperity, enjoyment, and happiness, is reduced, actuated as he is by the practice of fascination by charnis and incantations, to a state leading to a 19 W ·118 birth, as & servant-god among subordinate gods, acting as servant gods called Abhiyogika gods. 16. This frutt abhiyoga, Practice of fascination by charms and incantations, leading to a birth among Abhiyogika gods, is of two kinds viz. 1. TOTT Drarya Abhiyoga, that practised through the medium of any object such as a fruit or flowers or any other object subjected to the influence of incantations, and 2. Topete Bhāva Abhiyoga that practised by incantations and mental influence, The Future Bhāvas of Celestial Beings. 24. The Ta Gati, the future existence of celestial beings is explained in the following two verses जंति सुरा संखाउय गम्भय पजत्त मणुयतिरिएसु । पजत्तेसु य वायरं भूदगपत्तेयगवणेसु ॥ १ ॥ 1. Janti surá samkhāuya gabbhaya pajjatta minuyatiridsu, Pajjattèsu ya băgaram, bhudagapatteyagavanèsu. 1. Celestial beings (after death) are born as well-developed (TÄFT Garbbaja-Born from a womb,) human beings, and lower animals and also as well-developed gross ode-sensed beings such as earth-bodied or water-bodied souls or as it are RFTETET Pratyèka vanaspati-kāyika (Vegetable-bodied) with an individual soul for each member, ( for which they had an intense' longing during their celestial hfe ) Tith an age-limit of limited calculable Fest Sankhāuya number of years. 2, तत्थवि सणकुमार-प्पमिई एगिदिएसु नो जति । afas मणुएसु 19 Toista 11811 आणयपमुहा 2. Tattha vi Saņam kumāra-ppabhai egindiesu no janti, Anaya pamuhā cavium maņuèsu ceya gacchanti 2. Even then, celestial beings beginning with Sanat Ku māra to Sahasrāra gods (both inclusive) are not born as onesensed beings Celestial beings from Anata dora-loka to those of ·147 the five Anuttara Vimānas (both inclusive ) do verily go to human regions after death, Siddhāyatanas in the Celestial World. 25. There are numerous formats Siddhāyatanas (Eternal temples and images) in the celestial world to which the celestial beings go for worship. The number of such eternal temples and the number of images existing there-in, is giren in the following Table:- TABLE. -Kind of Deva-loka Number of images. Number of Eternal Temples. 77200000 3199 3200000 2800000 1200000 800000 400000 50000 40000 Bhuvana-pati Tirchā-loka Saudharma Isana Sanat Kumāra Mahendra Brahma Loka Länteka Mabā śukra Sahasrära Anat -Pränat Arana Aoyuta Nine Graivèyaka Five Anuttara Nandiśvara dvipa Rucaka dvipa Kundala dvipa 1389600000 383880 376000000 501000000 216600000 144000000 72000000 90000000 72000000 1080000 60CO 400 72000 300 54000 318 38160 ou 600 52 4 6448 496 496 4 85700282 15420836080 ·Chapter VI. * Third Previous Bhaya, Marici. 26. In the Jambu Dvipa-surrounded by many oceans and continents with Mount Meru in its center, and in the southern half of Bharata Ksetra ITCASET,-which is like a string applied to the bow and whose central district is watered by the two great rivers Gangā in-the Ganges, and Sindhu fry-the Indus-there was a great town named Vinitā Fantat surrounded on all- sides with numerous rows of magnificant trees, decorated with white sugarcanes, tall palmyra trees, and plants of red rice growing abundantly in its near-most boundary-& beautiful town, whose ground area was studded with numerous kinds of precious stones and emeralds; a great town, appearing beautiful by new families, was an actually new city like the Nāsatya FTECH gods in Amarāvati atata the city of gods-a great towa proud of-cleverness and strength like Sîtā atat proud of her two song Kuśa and Lava ga; a great town elegant with broad thorough-fares and streets, like the broad eyes of amorous females, a great town unseen by terrible defects, like Bibhişana faziau in the army of Rāmacandra Thais, a great town inhabited by excellent people bke Pātāla Nagari Gratsaid a town in Infernal Regions inhabited by Nāga Kunára ATAT devas-a species of gods, a great town, twelve yojans long and nine yojans in extent, enclosed by very high golden fortress-walls adorned by numerous rows of excellent buildings and replete with wealth, gold, and precious stones, a great tuin in which the citizens fond of spotless beauty charm and youth, resembled Kāma-deva mee-the God of Love, in which the young females possessing natural beauty and charm would laugh at leavenly nymphs by the excellence of their beauty and charm. * This event took place during the time of Tirthankara Bhagavãn Śrt Rsabha-dòva Swami-Adi Nāth (First Tirthankara ).

·149 Besides, it was a great town, in which the word Margana Arior meaning a bow was heard only amongst warriors, while there was no Mārgaña Arsror beggar in the entire population; in which Dosi atat, Drapers, alone entertained AAST Dosyābhiläsa-the desire of selling clothes, while others had no desire för ato Dosa--blemishes, in which elephants had their passage Blocked only by trees, while people had no use of mace or any Weapon; in which the word Vaira at or Vajra qe meaning a diamond was applicd to precious stonès, but there was no mention of Vaira a Enmity-in the whole population. Iksvākula. Śri Risabha-deva was the king of Vinitā He was anointed and enthroned as a king by the Indras who went there with gold Kalaśa $152T water-pot in their hands on the shaking to and fro of their celestial seats. He established four varieties of families-namely l. Ugra Kula gare a family of police-magistrates. 2. Bhoga Kula treia a family of king's friends. 3. Rājanya Kula 7TH a family of king's family-members and relatives and 4. Ksatriya Kula wake a race of Ksatriyaswarrior race-and the military force consisting of four parts, vizelephants, chariots, cavalry and infantry-and putting on divine orhantents such as gold bracelets, armlets, and the diadem beset with emeralds and précrous stones presented on the occasion by the Indrás, king Risabha-deva governed his kingdom very judiciously. The soul of Risabha-deva descending from the Falls FHG Sarvārtha Siddha Vimāna took the forn of a foetus in the embryo of si a citarar Śri Maru-dėvi Mātā at the house of Sri Nābhi Kulakara nft fit, portended by fourteen auspicious great drcams, on the fourth day of the dark-half of the month of Āsādha, when the Moon was in conjunction with Uttarāsādbā constellation. By the quivering of his lion-shaped throne in the heaven by the supernatural influence of the mass of meritorions deeds of Risabha-dève accumulated in previous ·150 lives, Gare Devendra-the king of the gods-went there, out of devotion and joyfully made obeisance before the Lord in the uterus and his mother. gladat Kumāra Risabha-deva was born, like the full-moon, dening all the creatures of the three worlds for a moment, mid-night with the Moon in conjunction with Uttarāsādhā constellation, on the eighth day of the dark-half of the month of Caitra Oa the quivering of their individual seats, the fiftysix far part Digkumārıs-the goddesses of all the directions fami- Diśā, instantly performed their individual ceremonies of birth, The thirty-two Devendras ase-kings of the gods-accompanied by their respective retinue, celebrated the festival of bathing at birth, on the golden peak of Mount Meru. On seeing the mark of a bull on his thigh, Nabhi Rajā lovingly named the child as Risabha-1*T* By receiving a stalk of sugar-cane held in the hand of Indra, and offered to him, his family was appropriately styled as Iksvāku इक्ष्वाकु King Risabha-deva taught the under-mentioned seventytwo arts of males 1. Lekhanam se Writing 3. Gañitam furci Calculation 3. Gîtam på Singing 4. Nrityam Ti Dancing 5. Vādyam are Playing on musical instruments 6. Pathana 457,-Reciting, reading 7. Sikså fant Teaching 8 Jyotiş sulfaq Astronomy 9. Chandah fro: Prosody 10 Alankriti stogla Rhetory 11. Vyākarana 7317 Tur Grammar 12. Niruktı Fatefiti Etymological explanation 13 Kavya tay Poetry 14. Kātyayanam FIETT Katyāyana Sūtra 15. Nighantu fastue Glossary 16-17. Gaja-turagā-rohanam CCTT- The Riding of elephants and horses. 18. Tayo siksā 221T-ITETT Their training. 19 Sastrābhyāsah TAPITA: Practice of swords, daggers, armoury etc. 20. Rasa Te Alchemy 21. Mantrah Arat Incantations. 22 Yantra 9 Mechanical appliances 23 Visa fara Poisons 24. Khanya tet Mining 25 Gandha “Tādyah Trefaent: Science of perfumery 26. Prākrita grua Prākrita dialect 27 Sanskrit Fa-Sanskrit 28.- Paišācıkā da Paitācıkā 29, ·164 52. Apabhraušā 3h Ungrammatical vulgar dialect. Swriti ra Smriti 31. Purana gcru Purāņas 32. Vidhi fare. Rituals; ceremonies. 33. Sıddhānta Felpa Canonical works 34. Tarka ar to Łogic. 35. Vaidaka àci Medicine 36. Veda de The Sacred Vedas. 37 Āgama HrTH-The Scriptures 38 Samhità filegt-Samhitā 39. Itihāsa slagte-Legends 40. Sāmulrika Er-Science of lines etc. 41. Vijñāda faalit A doctrine maintaining that knowledge alone has real existence 42. Ācāryaka Vidhyā 3712faen-The science of tēachership 43. Rasāyanam Targă The science of life-prolonging medicines 41. Kapatan 94-The art of cunning devices. 45. Vidyānuvāda darśana feergaragata-The teaching of repetition of kvowledge 46. Samskāra FATT Sacrament 47 Dhūrta saubalakam धूर्तसम्बलकं The feeding of knares 48. Mani-karma मणिकर्म. Polishing of jewels 49. Taru-cikitsā Traffical The treatment of trees. 50. Khècarga e-Magical power of flying in the sky 51. Mari-Kalā At The-art of assuming divine form. Indra-jāla or Magic. 53. Pātāla-siddhi Tarafare-The magical power of going to nether-world 54. Yantraka 777 Mechanist. 55. Rasavati Thant Cookery, 56 Sarva Karani Tuft- Ocoupations of all kinds 57. Prāsāda laksaņam FC Nue-Description of lofty buildings. 58 Paņa qu Bargains. 59. Citropala fatto Varieties of stones. 60 Lepa ag Anointing. 61. Carma Karmāņi Tiffor Working in leather, 62. Patraccheda 457 Plucking of leaves. 63. Nakhaccheda web-Renoval of Nails. 64. Pātra parikshā. TE TRETT Examination of feathers. 65. Vasikaranam atski urh Subdugation by magical expedients. 66 Kastha- TETETT, Joining of mood. 67 Desha bhāsha T9797 Language of the country. 68. Gāruda 765 Referring to Gārudi-vidya-the removal of poison of serpents by Mantras fra Incantation. 69. Yoganga 1115-The constituent parts of Yoga 70 Dhātu-karnāņi to affor, Metallurgy. 71. Kerali-vidhi fosfata-The methods of replying to questions asked 72. Lipi font-Script Brāhni was taught the Lipis festa hand-writing of eighteen kinds by Rajā Risabha-devas right hand Ganitam tfurci Calculation as-Daśa Ten (10), Satam दश TA Hundred (100) Sahasram AE Thousand (1000) Ayutam rá Myriad (10000) Laksam si + 3 ·A lac; hundred thousand, (100000) Prayutam segi Bfillion ( 1000000 ) Kotih têt: Ten millions ( 10000000 ) Arbudam reikia ( 100000000) Abjam (1000000000) Kharfa E (10000000000) Quadrillion Níkharvam fred (100000000000) Mabāpadmam FC19H (1000000000000) Sbanku शइकु (00000000000001 Jaladhi : (100000000000000) Antyam rasi (1000000000000000) Madhyam HET (10000000000000000) Parārdham (100000000000000000) was taught to Sundari by the left hand, working in wond, metal, etc to Bharata, and Astronomy, Astrology etc were taught to Bahūbal. The following sixty-four arts for females were also taught:- 1 Nritya le Dancing 2 Aucitya mer Behaving with propriety 3. Citram fee Painting 4 Vāditra anca Musical choir. 5. Mantra Heat Incantation 6. Tantra da Magical and mystical subjects 7. Ghana Vristi Telo Showering from clouds 8. Phalākristi olanut-Bringing of fruits by magical attractire spell 9. Sanskrit jalpab #Facy Talking with polished expression 10. Kriyā Kalpah Feriency Body of Rules on Ritual 11. Júnna Superior knowledge 12. Vijnāna fasiri Intelligence 13. Dambba CR Hypocrisy 14. Ambustanbhā FEAT Arresting of flot of water 15 Tāli Jr Clapping of hands 16. Gita ofta Singing i e. Mānam hti Meter, Metrical arrangement of singing and clapping of hands 17. Ākāra-gopana Arch. The concealment of shape 18 Arāma-ropana ATTATTO The planting of gardens 19 Kārsa- Śaktı ki. The gift of composing poems 20 Vakrobti pilfers Anbiguous expression 21 Nara laksaņam TETO The characte ristic indications of husbands 22–23 Gaja haga rara pariksam TEHERTĀSTU, The examination of excellent elephants and horecs 24. Vāstu śuddhi laghu buddhirayiccogefa Keenness in Saluna Vicino accurate kontledge regarding buildings 25 Tafar Examination of good omens 26. Dharma-cara siem. Fulfilment of duties 27. Anjuna 577 Annioting 28. Cnorma- -yorfogāb quriteit Combination of poisders 29 Grihi Dirarmn The The duties of a house-holder 30. Suprasādana Kerma 9461** The act of pleasing 31. Kanal A-siddhi part forfer- Accomplishment of gold 33. Varpiha Vriddhi sfürst Augmeta. tion of pigment 33. Tek påtora 772 Cleserness in spicch 31.

·158 Kura lāghava FTTETE Dexterity of lands 35. Lalita cariina ofero Graceful walking about 36. Taila surbhitā-karana tesa EFEITO Rendering oils fragrant with perfumės 37. Bhritvo pacāra tirar Conduct towards servants 35. Gehāchara 117- ETIT Rules for houses. 39. Vyākarana 721FITU Grammar. 40. Para nirākaraņa atrair Removal of others 41. Vinā-nāda attinte The sound of a lute 42. Vitandā-Vada faqueta Discussion with a captious argument 43. Ankasthiti 375feat. The position of the lap. 44. Janācāra TETT The customs of the people. 45. Kumbha-bhrania $HHA-Rotation of a pot 46. Sārıśrama Fift STH Playing with dies 47. Ratna mani-bheda TATATE The examination of precious jewels 48. Lipi Pariccheda foto Exact discrimination of writing. 49 Vaidya Kriya Balator Médical Treatment 50. Kāmāvis-Karaña Fratratacur-Alanifestation - -of Kāmā-sensual desires 51. Randhanam Tista - Cooking. 52. Cikurat bandhah fasta: Tieing of hair. 53. --Śāli-ksbaņdanam ETICSTA UUGA#-Crushing of rice and other similar grains. 54. Dukhą Mandana gehiga Beautifying of face 55. Kathā-Kathana se TT Story-telling 56. Kusuma-sugrathana FEH-ET-Treing to gether well of flowers, 57. Vara-rès& arra-Most excellent: method of putting on apparel. 58 Sarva bbasā visèsa FH727 farsta-Distinction between various languages 59. Vāņijya afor-T- Trade, commerce. 60. Bhojya la Concerning what is catable. 61. Abhi-dhāna parijñāna FTTIAUITSTA-Complete knowledge of words. 62. Abharaṇa-yathāsthāna rividha paridhāna STTHTUTTOTTESTATfafar FETTET - Various modes of putt ng on ornaments in their proper place. 63. Antyabsarikā BITSTREIT The composition of Terses from the last word of a syllable. 64 Prašņa-prahdlikā प्रश्नप्रहेलिका Riddles of questions. Besides the above-named serenty-two arts suitable for males and tho sixty-four accomplishments suitable for females, Rijā Risabha-dora taught Agriculture, Metallurgy. Painting, Priters; Henring, Shaviny, Sculpture, mining. Commerce, ani tie Cushing of unripe grains ani fruts, for the benefit of 2015 subjects le also introduced the political and social ethics of p'otect the deserring persons, and of punishing wichel persone by conciliatusas 20 ·154 tFords, bondage, &c. Rājā Risabba-dèya bad no restriction that 80-evor in teaching with a purity of heart, Grammar, Prosody, Story-telling, Composition of Poems, Astronomy, and other artsthat he had acquired. He also taught the fixed rules of conduct in accordance with their respective functions,-the ways of respecting elderly individuals, and the arrangement of the people into castes in accordance with their individual occupations This science of political and social ethics promulgated by Rājā Risabha-ddva is still prevalent during the present age as bis eternal monument even in the minds of those who are devoid of the knowledge of what is suitable, as well as, of what is otheririse Rajā Risabba-dèra, equipped with elephants, horses, and other paraphelia of royalty, and deciding the dubious questions of the populace, in relation to respective distinction in apartments of families, and in questions of disagreement on public welfare, passed his days, enjoying worldly pleasures with Sunandā सुनन्दा and Sumangalā, GÁCI. Suwangalā-ddvi gave birth to a twin Bharat fra and Brāhmi ant and Sunandā gave birth to Bāhu ball बाहुबलि and Sundari सुंदरी. In due course of time, Sumangalā gave birth to other fortynine male twins, Bharata and other princes, coming to their respective ages, became skilful in many arts. Haring thus taught the arts and the management of familymatters, leading the life of a house-holder for eighty three lac pūrvas while preserping the ordinary customs of the people and seeing the people deroid of the practice of Dharma suitable for the Path of Moksa, and on sceing them falling into the mirc of Samsāra, with an ever increasing sense of compassion in his heart, when the Sārasvata Lokāntika-devas came there on the quirering of their thrones in heaven and requested Rājā Risabha-ddva to propel the wheel of Dharma, Bhagaran Rişabha-deva becoming free from the desire of worldly cnjnt. ments called Bharata and his other sons to his presence, and distributed his kingdom among his hundred sons.

·185 Diksām Abandoning the burden of governing practically the whole world, and gladdening the hearts of the miserable and beggars by showering gold coins for one year and accompanied bŷ four thousand rulers of countries, like Kaccha soy and Mahākaccha HET 3 who entrusted their kingdom to their sons, Rājā Risabha-ddva sitting in a palanquin named Sudarśanā gadMT adorned with a variety of pictures and carried by gods and demigods and surrounded by the excellent splendour of his retinue, went to the pleasure-garden near the town-which was like the amusement-garden of the wealth of all pleasure-gardens; he was practising very severe austerities; and abandoning all ornaments worn on various parts of his body, he tore out all the hair of his head, nustache and beard by four handfuls-and bowing down belore Siddha Bhagavantas accepted Sarva sävadya virati pre Fraefatfa i, e. Renunciation of all Sinful Enjoyments. When he was being heartily adored by thirty-two Indras and the gods of the four kinds with & praiseworthy speech full of momentorious meaning, Bhagavan Sri Risabha-deva, who had restrained the enjoyment of the five senses, renounced the world and became an ascetic. Then, carrying the divine cloth placed by Davendra on his shoulder, and accompanied by Kaccha, Mahākaccha and other ascetics Bhagavān Srî Rişabha-Swāmī, giving up association with sinful engagement, guariling against three kinds of actions and unhindered, began to wander from village to village. At that time, people affluent with money and gold did not know what begging was and who can be its recepient, so, knowing Bhagavan who was going about as a medicant, to be their lord, they would bow down before him and would offer gold, elephants, horses, maidens, valuable garments, and other desirable articles, so Kaccha, Mahākaccha and other ascetics not getting the required food, were greatly distressed bodily by pangs of hunger on account of continuous daily fasting. Bhagavān Śrî Rişabha- Swami was all this time, observing a vow of complete silence;

·156 hence, having no other means at hand at hand they remained in the forest living on ripe leaves fallen from trees. Bhagavān huself perfectly firm like Bount Meru, on acco ant of his superior body-constitution began to wander about without food, 'from vllaye to village quite alone, without the least sorros on his part. Xami (af) and Vinami faalit the sons of Kaccha and Nfabākaccha, desirous of getting the wealth of a kingdom, rent there and began to serve the Bhagavān with great 'devotion As if they were preserving a Cintānıņi Ratna (farata fuera the magical thought-gen, philosopher's stone-fulfilling every desire of its possessor) Being pleased with their devotional service, the Nāgèndra artez,-king of the dèras,-gave them some magical spells and kingdoms in fairy-land Perfectly satisfied, they went to their respective towns. Bhagavān, with a body rendered slender by vant of food, wandering from town to town and village to village, went to the toivn of Gajapura stage in Kuru-deśa At that time śri Śrègāṁsa Kumāra, the grand-son of Bāhubali actuated by an intense faith arising from a remembrance of events of previous life by the sight of Bhagavān Śri Risabha-deva, fed the Bhagavān with fresh sugar-cane juice bronght by some persons arriving there at that time, as a break-fast on the conclusion of fasting without food and water for one year. At that time, there was a shower of gold coins and gods played celestial music. Citizens assembled there and Śrègārza Kumāra narrated his whole account before them. After break-fast, Bhagavān wandering in Bahalı, Lankā and other countries, and promoting the welfare of the people by hiş. magnanimity although he was silent, engrossed in the practice of various kinds of penances, and obserfing TOUS without any calamities on, account of the absence of such Vedniya-karma arette Pain-producing karnias and the innocence of the people of the times-passed one thousand years there.

·151 'Bhagavān Śrî Risabha-dova, then, vent to the town of Purimatāla gitaars near Vinitā Nagari. Remaining under a banyan tree in the pleasure-garden named Sakatamukha Thage on the north-east corner of the town and observing a fasting of three days, Bhagavān Śrî Risabha-deva, the only friend in the Three Worlds, while deeply engrossed in excellent bright meditation, acquired the divine endless, Kovala Jiāna sakti capable of bringing to light the remotest meanings of all the objects in the Universe as well as of those outside it, during the first half of the eleventh day of the dark fortnight of the month of Fälguņa TIF u when the Moon was in conjuction with the Uttarāsadbā constellation. Dévèndras-the kings of the gods-knowing the occurrence of Kavala Jñāna through the medium of their Avadhi Jiāna safat #la-by the quivering of their thrones due to the supernatural influence of the Kerala Jñana, proclaimed its occurrence by loud beating of drums which caused a severe agitation in the divine world, and the whole space becoming filled with the sound of diamond armlets banging down the arms of divine females dancing with extreme joy, the thirty-two Indras came there with their respective retinue, and began to construct a Samavasaraña. with precious At the place, where the mass of fine dust had become calm by very fragrant cool breezes, where the dust had become tranquil by the sprinkling of water scented with the perfumes of saffron and camphor, where the floor of ground, set with stones, had been rendered hand-some by the flowers placed over it knee-deep, where the darkness arising from the smoke of burning incense created an apprehension of clouds in the minds of pea-cocks, where the rays of the Sun had been hindered by the three canopies as white as the foam, over the gold throne embellished with gems and precious stones on all sides; beautified by the three silver ramparts shining brilliantly by gems, gold and bright light, with the vault of the sky, decorated by young sprouts of Asoka tree, set in motion by mild vind, in the ·158 middle portion of the FATECO Sam jyasarana :Raised dais, faultlessly prepared by gods, Bhagavān Śrî Risabha Svāmī, the Best Teacher of the World, sat facmg the East, worshipped by numerons gods and goddesses, and saying HT PATTEE Namo Titthass),-Obeisance to the Congregation consisting of any Sadhu Monks, ereats Sadhvis, Nuns, 19 Śrāyakas Male devoties and stuffs Śrāvikā Female devotees, where the gods from heavens were making proud sounds of Fight Dundubhi, Kettle-drum, where darkness had been dispelled by HTRUES Bhāmaņdala,-the luminous circular disc of light moving in all directions, and where yāk chowries as white as the mass of rays of the autunnal Moon, were being waived to and fro. The four varieties of gods, extremely delighted, took their appropriate seats. The entire vault of the sky became filled with flags of fire colours, flowing from the tops of hundreds of thousands of celestial curs of gods and goddesses coming and going away from there. At that time, persons appointed to convey the information of the arrival of Jindśvara Bhagavān to Bharata Mahārāja, hastily came to him simultaneously and informed him about the occurrence of acquisition of केवलज्ञान Kdyala Jūāna, Perfect Knowledge to Bhagavan Sri Risabha-deva, and appearance of Tray Cakraratna;-the discus of a cakravartin in the nrmours, governed by numerous demi-guds, and capable of remoring darkness, instantly by its unparalleled brilliance. 7 On hearing the account of both the messengers, Bharata Mahārājā thought, “Cakra-ratna is only instrumental in the acquisition of the insignificant pleasure of this worla, while the Perfect Knowledge of the Tirthankara is the source of incompas rable happiness in this world, as well as, in the next. Wirts this iden in his mind, having scated Jaru-dèrā Mātā, lexildurenl by the Pangs of separation from her son, OR III crcellent femais

·159
elephant, Bharata Mahārājā joyfully started out in company with
all his princes and the four-livisioned army, with the object of
celebrating the occasion -of acquisition of Kevala Jñāna.
Marching onward, Maru-devā Mātā, m seeing the magnifi-
cance of the splendour of canopies and other insiguia of prosperity
of Bhagavān srt Risabha-dzva, became absorbed in शुक्लध्यान
Sukla-dhyāna-Absolute Concentration on the Soul-and became an
अंतकृत केवली Antakrita Kevali, and she immediately attained Final
Emancipation.
At that time, the demon-gods, knowing that Maru-dövā
Mātā was the first person to acquire Final Emancipation during
that age, celebrated the festival of her Kèvala Jñāna and they
consigned her body to the Milk-Ocean.
Bharata Mahārājā then, rory joyfully went three times from
right to left round Bhagavān Sri Rısabha Swāmi and adored
him in various ways, and when he took his seat in the assembly
of gods, demi-gods and human beings, Bhagavān Śri Risabha
Swāmi commenced to preach as follows with a speech as solemn
as the sound of the clouds full of water, voice reaching as far
as one yojana (about four miles ), and with a speech capable of
simultaneously removing the doubts of every body -
परमहाणि उ चत्तारि दुलहलभाणि एत्थ जीवाणं ।
माणुस्सं धम्मसुई सद्धा तवसंजमे विरियं ॥१॥
संसारविरत्तेहिं एयं नाऊण धीरपुरुसेहिं ।
सव्वायरेण जत्तो कायचो धम्मकज्जेसु ॥ २ ॥
बहुदुक्खपीडियाणं मच्छुपरद्धाण कम्मवसगाणं ।
अग्नं न किं पि सरणं धम्म मोत्तूण संसारे ॥३॥
विहडन्ति सुया विहडन्ति वन्धवा विहडइ सुसंचिओ अत्थो ।
एको नवरि न विहडइ विहिणा आराहिओ धम्मो ॥ ४ ॥
सयणाइमोहमूढो काऊण महापरिग्गहारम्मे ।
एको जाइ परभवं एको चिय वेयए दुक्तं ॥ ५॥
जह कयलीए न सारो जह वालुयपीलणे य नो तिलं ।
मायण्हियाए न जलं तह संसारे सुहं नत्थि ॥ ६ ॥

·160 किपागस्त फलं पिव हालाहलमीसिय च परमन्नं । आवायमेत्तसुहया विसया परिणामविरसा उ ॥ ७ ॥ जह किर दुई पेच्छइ मज्जारी नाउण लउडयं मुद्धा। तह मूढो विसयसुहं पेच्छड नो नरयदुक्खाई ॥ ८ ॥ जह रयणखणि पनो महग्घमोल्लाई मोत्तुं रयणाई । गेण्हइ वण्णछाइं अइमूढो कायखण्डाई ॥९॥ तह पत्ते मणुयत्त सग्गपवग्गाइसोक्ससञ्जणगे । न कर न्त धम्मतत्तिं विसए लेवन्ति मूढप्पा ॥ १० ॥ जो विसयसुहपसत्तो लहूं मणुयत्तमाइसामग्गि । न कुणइ धम्म कागणिसहस्सहारगसरिच्छो सो ॥ ११ ।। एवं नारं तुम्हे जाव न वाहीविडम्बए देहं । जाव न जरा न मच्चू अप्पहियं ताव चिन्तेह ॥ १२ ॥ सम्मत्तं पडिवजह करेह सावजजोगवेरमणं । निजिणह कसायरिवू दण्डत्तियनिग्गरं कुणह ॥ १३ ॥ मिच्छइंसणअविरइकसायमणमाइदुट्ठजोगेहिं । जीवो वन्धइ कम्म कम्मेण य भमइ संसारे ॥ १५ ॥ Paramangāņi u cattāri dula halabbhāņı cttha jirānam, Manussam, dhammasut, saddhā tarasanjame virisam. Samsārasirattèhin èyam pāūna dhirapurisehiin, Sarrāyarèna jatto kāyarro dbamma-bajjèsu. Bahu-dukkhapidiyāṇan maco accuparaduhāna kaupavasagāņami, Annam na kim pi sa raṇam dhammam mottuna sam-ārè Vibadanti sugā rihadantı bandhava vihadai su-sañcio attho, Ekko narari na vihadai sihiņā ārahio dhammo Sayanāi mohaniūdho kāuna mahāpariggahāramblid, Elko jāi parnbharam èbko cciya règad duhhhan. Jaba ba galiè na sāro jaha saluşapilanè ya no tilla!!, Jāyanhiyae na jalam tiha samsāre sunan ratthi Kimpāgassa phala" pibi hālāhalamj-iya sa para magi77!!), Ārayamèttasubayā visayā pazināmatıra-ā u. Juha kira daddha') pdccbai mayarı riuna dudayaa: muilla: Taha müdha viazgasuhan paschai no sarasado! ELETI 1 2. 3. 5 6 S.

·161 9. Jaba rayarakhaním patto mnhagghamollāim mottu rayanāim; Gehni vaņņaddhäim aimūdho kāyakbandām. 10. Taha patte maņuyattè saggaparaggai sokkha sanjanagè, Na karanti dhamnatattım visad sèyanti mūðhappā. 11. Jo risayasuhapasatto luddhum maņuyatta maisāmaggim; Na kunai dhammam kāganisahassahāragasariccho so. 12. Eron nâum tumhè jāva na vāhividambhaè də hamı; Jāra na jarā na maccū, appahiyam tāya cintèha. 13. Samminttam pačivajjaha kareha sāvajja-joga-pèramanam; Nijjiņaha kasāyariyū daņdattiyaniggaham kuņaha. 14. Micchaddamsana avirai kasāyamāņamāi-duttha-jogèhim; Jivo bandhai kampièņa ya bhanai saṁsārè. Trans -1-2. In this world, these four excellent acquisitions are hard to obtain viz. 1. Human existence, 2. A love of hearing traditional religious precept, 3 A sincere longing after Dharma, and 4. A desire of training manly vigour in the practice of penance and control over senses Realizing this, wise persons indifferent to worldly attachment, should very seriously endeavour to exert themselves in religious duties. 3. For those who are afflicted with many miseries and for those who have been subjected to the influence of death and dependence on others, there is nothing else affording shelter, except Dbarma. 4. The sons torment him, the kinsmen torment hin, his Well-accumulated wealth torments him; only the duly-adored Dharma does not torment him. 5-6. Bewildered with delusion about kinsmen and others and having acquired immense wealth, property, by great enterprises, he alone is born in the next world, and he alone, decidedly suffers agonies. Just as there is no core in a plantain tree, just as there is no (extraction of) oil while pounding sand, just as there is no water in a mirage, in the same manner, there is no happiness in this world, 21 ·162 7. Sensual enjoyments intermixed with misery and happiness are unpleasant in the end, as it were, the best food mixed with & deadly poison, like fifties Kimpāka phala, the fruit of Kimpāka. 8 Just as a parrot vaidly seeks after an insignificant quantity of milk and does not look to the cat, in the same manner, the bewildered man seeks after pleasures of the senses, but does not look to the miseries of hell, 9. Just as a very stupid man entering a mine of jewels takes hold of pieces of glass of beautiful colours, leaving away gems of immense value. 10. In the same nianner, having acquired human existence, capable of accomplishing the happiness of heavens and Final Emancipation, stupid persons do nnt inquire into the underlying principles of Dharma, but enjoy sensual pleasures. 11 The man desirous of acquiring the happiness of sensual enjoyments, who, baving obtained the completeness of material e. g. human existence etc, does not practise Dharma (religions) is like onc possessing a neck-lace of thousand cowries. 12 Knowing this, you medidate on the welfare of your Soul, so long as disease does not over-power the body, and so long as there is no old age and no death. 13. Accept Samyaktra, practise abstinence from sinful occuptions, conquer the enemy #TT Kasaya, Passion, and hare control orer fori Danda-ttiyam, the three kinds of thought-Aclirties of mind, speech and boly, urhich result in cril Karmag, 1.4. A soul attracty liarpas tu itsell under the iufiuonou o317- thyātra (False Beliel), Avirati (Vorlessness ), Kasayas ( Pins ops ), and evil thought-activities of mirel, sprach od bly, a:7) madders in the Somesta under thic inflacone or bis Farm, ·163 On hearing the preaching, Bharata Mabarājā accepted the FOTS of a Srāvaka. Brahmi became a nun. Risabha-sòna, the son of Bharata Mahārāja, who had acquired the Karma of becoming a Gañadhara in his previous life, renounced the world and accepted Diksā. Sundari took the vows of a Śrāvikā (a female devotee). . Inauguration of śrî Sangha. In this way, Bhagavān Sri Rısabha Svāmī inaugurated the institution-Sri Sangha (a corporation) cousisting of Sādhus (Monks), Sadhyīs (Nuns), Śrāvakas (Lay-men), Śrāvikas (Lay-women). At that time, the sons of Bharata Mahārājā except Kaccha and Mahākaccha, who had become hermits, on hearing the dignity of Kerala Jñāna, and on seeing Bhagavān Śrî Rişabha Swāmi surrounded by a retinue of Bhavanapati, Vāņa-yyantara, Vaimanika, and Jyotisk gods, accepted Diksā again. Simultaneously, five hundred sons and seven hundred grandsons of Bharata Mahārajā becoming disgusted with the frailty of worldly enjoyments, renounced the pleasures of royal prosperity, and accepted Diksã in the same Samavasarana. 7 Birth of Marici Kumāra. 27. The Soul of Nayasāra having completed a term of one Palyopam as his existence as a god in Saud harma-deva loka, took the form of a foetus, in the womb of Vāmā-dovi, wife of Bharata Mahārājā, portended by excellent dreams, on account of his association with Jain Sadlūs, during his previous life. After a period of nine months and seven and a half days, the fortunate soul, capable of dispelling the darkness of the ten directions of the Universe, and of spreading the brilliance of his excellent lustre like a celestial being, was born as a son at a very auspicious moment during a favourable constellation. On hearing an account of his wonderful lustre and excellent birth, Bharata Mahāraja , appropriately named him as Marici.

·164 Appearing beautiful like a great Asoka tree on account of his excellent fingers, and pleasing to the mind of the entire populace, Marici eventually grew up to youth Diksă of Marici Kumāra On seeing the splendour of the miracles such as Asoka Vriksa, Puspa Vristi etc created in the Samavasaraña of Bhagavān Śri Rışabha Sitami by the gods of four kinds, and on hearing his preaching resembling the flow of nectar in peacefully removing all the doubts in relation to the nature of objects of the past, present, and future, and on realizing this worldly existence to be as fickle as the movements of the cars of an elephant, on considering the pleasures of association with lotus-eyed young females as well-blossoined large poison-creepers, on knowing the affectionate relationship of loving individuals to be as momentary as the flashing of an untimely lightening, and at a time when he had an intense longing for developing the True Religion, Marici Kumára took itafa Rasur Bhāgayati Diksã, the Initiation preached by the Tiratbankaras, with great pomp at the hands of his grand-father. 2 5 + Now, having commenced the duties of an ascetic in right earnest, Marici Muni, exclusively devoted to the observance of the five kinds of TETITS Ācāras,-customary rules of conduct (for an ascetic), exceedingly careful with regard to the five affas Sanitis, Correct ways of behaviour on various occasions, three kinds of ylas Guptis, Control over mind, speech, and body, and with regard to the strict observance of the five as Mahā- Vratas, great vows ( of an ascetic), devoid of interest for his own body, abandoning greed like Ratna-Vanika throwing away the heap of iron; agreeable to others like an ocean to the croca dıle, being himself free from pride, capable of removing rices of others like the Sun dispelling the darkness of the night, maintaining patience like the ITTIS Nāgarāja, the Serpent-king, holding the earth on his head, the destroyer of the four Passions, like Mount Mandara churniug the ocean; the exploiter of difficult ·165 actions, like a great warrior, or a well-devised plan, being himself capable of doing great deeds; moving about without hindra nco in different directions in villages or towns, and holding stendfastly a knowledge of the aphoristic rules of the eleven Angas and their meanings, valked about from village to village and town to town, in company with Bhagavān Šri Rísabha Swami. After the appearance of a pirot Cakra-ratna-the excellent disons-of a cakra-vartin, Bharata Mahārājā, having conquered the six continents of Bharata Ksatra, with the aid of his fourdivisioned army, as far as arreta Māgadha Tirtha in the East, atthafif Varadamın Tîrtha in the South, gure Prabhāsa Tirtha in the West, and as far as the small Himayanta Mountain in the North, returned to his capital oity, accompanied by thirtytwo thousand crowned kings and their retinue after a lapse of sixty-thousand years. For twelve years, the great ceremony of his inauguration as a mighty cakra-vartin, was celebrated throughout his dominions, and the feudatory kings went to their homes in distant countries, from which they had accompanied him. Now one day, Bharata Cakra-vartin sent word through messengers to his ninety-eight younger brothers " You accept my sovereign rule or give up your kingdoms or be ready for a fight; otherwise find out some suitable remedy.” On hearing these words of the messengers, all of them with their eyes bloodshot with anger and vehemently striking the ground with a big stick, wrathfully said " wicked messenger 1 Who is Bharata ? What right has he of giving such silly orders ? Our father Bhagavān Sri Risabha-döva has apportioned kingdoms individually to all of us as well as to Bharata, so, we are quite willing to act in accordance with the orders of our father. With these words, they angrily caught the messengers by the throat and drove them away by the back-door. At that time, Bhagavān Śri Rişabha Svāmī, walking from village to village went to agrafa Mount Aştāpada. Gods of ·166 four kinds were present there. The ninety-eight brothers of Bharata Mahārājā hastily went to the Samayagarana and having joy. fully done respectful obeisance before Bhagavan Sri Risabha Svāmi, they took their seats at appropriate places, At a suitable opportunity they briefly stated the orders of Bharata Maharājā and respectfully inquired “O Father ! Please let us know whether we should fight or whether we should abandon our kingdoms. Bhagavan Śrî Risabha Swāni, thereupon, knowing them to be suitable individuals, narrated to them the undermentioned story of an AMTETE F. Angāra-dābaka, a charcoal-burner, with the object of removing them from yorldly enjoyments and dis. pelling their evil inclinations. The Story of An Angāra-dāhaka "An Angāra-dāhaka VITETE, & charcoal-burner went to a neighbouring forest in summer, for the purpose of preparing coals with a vessel full of drinking water. There was & large quantity of dry wood in the forest. He collected them all in one place and set fire to the heap. He sat near the fire. His borly became grently heated by the burning wood. He was fatigued by preparing wood from the trees, and as he was very thirsty on acoonnt of the intense heat of the mid-day Sun of summer, slept there. he “Meanwhile, the charcoal-burner had a dream. During the dream, he drank, the quantity of water he had brought with him like an old, hard-working bullock of Mārpār, distressed by cr cessive heat of summer. His thirst fås not quenched, so, be dmak wbat-erer quantity of water there was in ater-pots in his houso, and then, he entered wells, tanks, and lakes in pleasure-gardens. Having drunk the whole quantity of water there, he entered lig rirers like the Ganges, and made them dry like the hot Sun or the final annihilation of the world. Tbc charcoal-burder, thea, drank tho entire quantity of the Fater of the mosrs uif.it ·167 were only two handfuls, His thirst was not at all lossened, but on the contrary, it gradually increased, and so, immensely distressed by his inability to obtain water in any place in the whole torld, he carefully went in search of water. Eventually, the charcoal-burner found out a very deep well with a small quantity of foul-smelling water On seeingthe well áfter a long timo, he was excessively delighted. Being unable to enter the well; he tied a bunch of hay with a long piece of string and threw it into the well with the object of removing his pangs of thirst, and began to pass his days by drinking, with his mouth wide open, whatever drops of filthy water he was able to get dribbling from the bunch of hay taken out from the well "O dear children ! just as when the thirst of the charcoalburner was not alleviated by drinking the entire quantity of Water in wells, ponds, rivers, and oceans, do you think his thirst will ever be pacified by drops oft filthy water dribbling from the bunch of hay? In the same manner, o beloved of the gods ! You have enjoyed the excellent pleasures of the five senses in your previous lives. During your last Hai Bhava, (worldly existence), you enjoyed without hindrance, the happiness of the excellent Frufüfer Fahra Sarvārtha-Siddha Vimāna,-the celestial chariot Sarvārtha-Siddha for thirty-three Sāgaropams. However, O Magnanimous people I When you have not become satisfied by these excellent pleasures, do you think you will be satisfied by governing a small kingdom? Therefore, do not have attaclıment, eren for a moment, for pleasures of human existence which are pro duced' by contact with dirty objects, which are short-lived, full of miseries in the end, insignificant, detestable, and capable of giving delight only in the beginning but the cause of misery and death to thousands of lives in this Samsāra, and which have eridently beon abandoned by wise people. Having instructed the ninety-eight brothers, Bhagavān Sri Hışabha Swāmi instantly prepared the excellent à arfa Vaitālika ·168 Adhyayana, and gare all of them, liela 7 Bhāgavati Diksā, (Initiation into the Order of Monks preached by the Tirthankaras) These ascetics, appearing beautiful by their highly ellbehared conduct as Sādhūs, who had destroyed their remaining injurious Karmas and whose feet were worshipped by the entire population, eventually acquired SA Kèvala Jäāna, Perfeot Knowledge, and they began to more about on the earth adorned with beautiful villages and towns, in company with Bhagavān Śrt Risa bha Svāmi. Now, Bharata Mahārājā sent a messenger to his younger brother agafes Bāhubalı, ho, having insulted the messenger commenced a fight with Bharat Mahārājā but becoming rehe mently disgusted with orldly enjoyments, finally took marfa ETT Bhāgavati Diksā, Initiation into an Order of Monks preached by the Tirtharkaras, out of his own accord. two nuns After taking up the duties of an ascetic, an idea occurred to Bahubali " Why should I do respectful salutation to my younger brothers who have adopted asceticism previously? With this idea in his mind, Bāhubalı remained in fruntea Käyntsarga, an act of stopping the activities of the body and melı tating upon the Soul. Bhagavad śri Risabha Sirāmi, sent viz प्रामी Brāhmi and FA Sunlari to the spot, for the purpose of instructing him to the Right Path, and both of them adrised how by citing an example of an intoxicated clephant which he was riding As soou as Bāhubalı Muui raised np his font mith the object of going to Jindsrara Bhayarān Sri Risabha Svāmí fije the purpose of hosting down before his younger brothers, he acquired the Kdvala Jiāna, Perfect Knowledge. Bharata JInvārajā, then, conquered all he critaney, ani, remaining in his capital city, orerner his exlinsirc kinginn Fery judiciously, to the best of his abilitiae Jarici Mfuni, while strictly obserring in ter principal kinis ·169 of religious practices whioli mst necessarily be daily performed, devoted himself to the practice of self-control, directing his thoughts to the fruilty of worldly objects, and practising the cighteen kinds of celibacy,-passed many years of ascetio life. Marici Muni as a Pariyrājaka. One day in summer-when the hot rays of the dreadful Sun resembled the flame of fire-when the hot winds blew as if from the burning furnace of a black-smith,-when the surface of the carth became hot like the hearts of affectionate females separated from their beloved ones,-when his whole body was full of dirt on account of his remaining without a bath for a long time,-and when he was perplexed and greatly afflicted by the quantity of prespiration coming out from his whole body,-the mind of Marici Muni humiliated by excessive thirst following heat all over his body caused by the interse heat of the terrible Sun of summer, became at once alienated-powerlegs~from asceticism, at a critical moment during which his heart became deGled under the evil influence of ziftratuftuari Cāritrāvaraņiya Karma,- a Karma obscuring inclinations for self-control-althoug he did not possess any bad friend, although his body had become ema ciated by the practice of two days and three days' fasting while residing among a group of ascetics under his preceptor, and although he was always revising the study of the Eleven Angas and their meanings. When the extremely powerful warrior HE Moha, Infatuation-The fourth deluding karma out of the eight chief Karmas,-at whose appearance, a soul is subject to attachment, hatred, passion, sexual enjoyment, and falsehood,mis able to defile the minds of such mighty pious souls, what else cannot be accomplished by the eight Karmas which are capable of making things that are quite unaccomplishable by human intelligence, as objects easily accomplished ? Besides, so long as a Soul is not enslaved under the fetters of this great monster Moha, till then, the sense of remaining 22 ·170 in every firm to one's religious duties, becomes wide awake, and till then only, an individual can be exempt from censurable undertakings. The precious treasure Moksa is lost, and then the thres Parisahas,-the endurances of twenty-two accidental miseries,-defeat even a dutiful ascetic like so many venomous snakes. Marſci Muni, whose efforts for the maintenence of religious duties were becoming slack, now thought -" I am novy, way, unable to duly perform my duties as an ascetic Therefore, what should I do? What remedy should I adopt? Should I go away to a foreign country or find out a plan for propitiating any deity ? (Vhat is the use of entertaining such false notions ? "Or, leaving aside the duties of an ascetic, should I, now, go home ? But, I am afraid, that expedient is not safe for me. Because, being the son of Bharata Cakravartin, who is the protector of the earth ornamented by the girdle of the four oceans, who has crushed down invincible enemies by his powerful arms, whose feet are embellished by the mass of rays coming from the diadems of kings bowing down before him; who is the lord of ninety-six crores of villages and towns, and those orders are not infringed by any one, how can I not feel ashamed in asking _for the house and property already abandoned by me, out of my own accord ? Or, while going home, how cannot the faces of my parents become gloomy with shame on their knowing me to be one who has violated his vous ? Or, how can I become the first to defile the dazzling bright fame of The Focs Ihsvākıkula,-the race of Iksrāku,-which is as shite as snow, & pearl ncck-lace, corr's milk, the Jasmine flower, or the Moon? Or, will not my own brothers and kinsuicn brought up along with ne, censure me for frivolously abansłoning the crcellent path Fill-fully adopted by me? Or will not, my case faithful example for ticked in lividuals ? " home " It is, therefore, perfectly inappropriate for me to go in every way. "But it is, noir, advisable for uc, any low, to restrain mns" -mund with a clear conscience. serve as 2 ·171 "I am not. luccr, compctent to cep my mind steady, even luor il moment, like a big slab of stone tumbling down from the top of a momtain, or like a liuge wave of the occan tossing ahont love the fierce wind prevailing at the time of the annihilation of the world, or like a great mass of brightness issuing from the link of the Sim or like the great fire burning furiously in a very dry forest. " Thc rutins of an ascetic sleserve to be observed by exceedingly careful and strong-miniai persons, and I am like an inbrilleil 745. They are suitable for grent persons, who are like we clephants with powerful trunks, and I am a coward. I Ivy can I, therefore, enter into a terrible light with very strony Warriors intimirlating ine by fearful cupressions of eye-brows ? Besides, defeater by an array of irristible endurances of accidental miscrics, [ an, for the present, entirely unable to perform the duties of an ascetic in a way that ought to be performed, however charming they are by the possession of the eighteen thousand ways of maintaining chastity. Self-control is hard to be traversed like Mount Morii, and I am, now, highly dojected, how can I carry the burilon with a despondent mind throughout my whole life? “ Although my grand-father Bhagavān Śrî Risabha Swāmi, with manifest supernatural powers is able to see the unsteady state of my mind like a fruit in the palm of his hand, how can I possibly observe the highly sublime duties of an ascetic with indifference to worldly attuchnient, by the use of such methods ? The orders of my religious preceptor can be strictly followed for a few days, but, how can self-control be practised throughout life? Now that my mind has become enfeebled, I am undoubtedly unable to observe the duties of an ascetic without a blemish. The state of a householder, is also, unsuitable, ill-omened, for me. S: What expedient should I, now, devise ? Bewildered thus, with the idea " What to do now? Under ·172 the inconceivable supernatural powers of Karmas and under conditions favourable for wandering in the endless ocean of Samsāra, with such an idea as a consequence of inevitable Fate, and while finding out assiduously a remedy suitable to both the conditions of life, Marici Muni, had the under-mentioned thought in his mind, out of his own accord, and he eventually assumed the dress of a wandering religious mendicant तथाहि-श्रमणास्त्रिदण्डविरता अहं तु न तथा इति मम त्रिदण्डं चिन्हमस्तु, श्रमणा द्रव्यभावाभ्यां मुण्डाः अहं तु न तथेति मम शिरसि चूडाक्षुरमुण्डन चास्तु, तथा श्रमणानां सर्वेभ्यः प्राणातिपातादिभ्यो विरतिर्मम तु स्थूलेभ्यः साऽस्तु, शीलसुगन्धाः साधवो नाऽहं तथेति मम चन्दनादिविलेपनमस्तु; तथा अपगतमोहाः श्रमणा', अहं तु मोहाच्छादित इति मे छत्रकमस्तु, श्रमणा अनुपानच्चरणाः मम तु चरणयोरुपानद् अस्तु, श्रमणाः निष्कषायाः, अहं तु सकपाय इति मम कापाय्यं वस्त्रमस्तु श्रमणाः स्नानाद्विरताः मम तु परिमितजलेन स्नानं पानं चास्तु, एवं स्वबुद्धया परिव्राजकधर्म विकल्पितवान् ॥ Tathāhi-Áramaņā-stridaņdāviratāh abam tu na tathā iti mama tridņdam cinhamastu, śranaņā drayyabhāvābhyam muậdah aham tu na tatheti mam& sirasi cūda-ksuramundanan cāstu; tathā śramaņānām sarvebhyah prāņātipātādibhyo virati-r-mama tu sthūlèbhyaḥ sā'stu, śılasugandhāh sādhayo nāham tatheti mama candanādi vilèpanamastu; tathā apagatamohāh śramaņāh abam tu mobācchādita iti me chatrakamastu; śramaņā anupāna-ccaraņāh mama tu caraņayorupānad astu; śramaņāh niskasāyāl aham tu sakaşaya iti mama kāsayyan vastramastu, śramanāh snānādriratāh mama tu parimitajalèna snānam pānam cāstu, dvam syabuddhyā pariyrājakarlharmam vikalpitavān. Explanation.-The worthy ascetics have complete control over the activities of the mind, speech, and body, and by abandoning activities for evil deeds, they are always busy with harmless activities. I do not possess these admirable qualities I am overpowered by sensual enjoyments and an destitute of any control over activities of mind, speech, and body. So, let there be a significant sign of facts Tri-danda,-the triple staff-indicating want of control over thought, word, and deed, for me, ·179 The worthy ascetics pluck out the hair of their head and beard, and they have complete control over senses. But, why should there be plucking out of hair for me as I am without any restraint over senses. So, let there be a PRIET śikhā-a tuft of hair on my head,-and sharing with a razor, in contrast with the plucking out of the hair of an ascetic. The worthy ascetics observe their sacred duties while carefully giving attention to the protection of visible and invisible living beings, by mind, speech, and body. But I am unable to do it. Let there be a protection of visible living beings only for me. The worthy ascetics have renounced wealth and property, while I have not; so, let there be a gold thread worn over my left shoulder, as an indication of wealth for me. The worthy ascetics, who wash away the dirt of their Karmas by the practice of chastity, are always adorned with the fragrance of celibacy, while I am full of foul odour. So, it is appropriate for me to besmear my body with sandal-wood-paste and fragrant powders with the object of removing that foul odour, The pious ascetics are free from IE Moha, Infatuation, and they do not use shoes without any urgent necessity, but I, being enslaved by Moha, always look to the comforts of my body. So, I stand in need of an umbrella and shoes for the protection of my body. The magnaninious ascetics put on worn out, white, contemptible, few, and dirty garments, but I am impure-minded with vehement passions, so, let there be garments dyed red with colouring substances for me. The worthy ascetics, being afraid of censurable undertakings, do not, eren mentally, desire for undertakings requirivg the use of large quantity of water which is full of small animalcules, but, I, being connected with mundane existence, mill measured quantity of such water for drinking, beathing, and other purposes. use a ·114 Leaving aside the duties of an ofa Yati,-a Jaina ascetic, Marici Muni now commenced the life of a fia(579. Parivrājaka, a wandering religious mendicant with an apparel quite different from that of a Jaina ascetic, but invented by himself. Maríci Parivrājaka, however, having a special predilection in his heart for the uninterrupted hearing of Right Knowledge, used to move about to villages and towns in company with Bhagavān Śrî Risabha Swami. Now, on seeing a fresh Pariyrājaka, with an altogether different apparel, with an unabrella in his hand, with a long hanging tuft of hair on his head, with a triple staff in his side careful about decorating his body, resplendent with garments coloured with ochure appearing like the setting Sun, with his body besmeared with sandal-wood-paste, and with shoes on his feet, in a congregation of Jaina ascetics, people requested Marici Parivrājaka for instruction on religious subjects, out of curiosity. Marîcı being well-versed in Jaina Canonical Works and clever in explaining True Religion, began to preach on the duties of an ascetic as follows. An ascetic should carefully avoid injuring or killing visible, as well as invisible living beings tbroughout his life. He should never tell a lie regarding the life of a living being, out of anger, greed, ridicule, fear or sacrifice of life He should never mentally verbally, or bodily, take away any object, animate or inanimate, small or big, that is not given by its possessor, either in a village, or a town, or in a forest. Avoiding celestial, human, or tiryanca females, however charming and beautiful they may be, as so many venomous snakes, an ascetic should not have any sexual intercourse with them even for a moment. He should never ask for cotton-beddings, or cotton-pillovys wbich are pleasing to touch, except a SIFAT Samistára, a bed of blankets measuring to and a half arms. Although he may be distressed on account of food and drink without taste or of unpleasant food and drink, , an ·17 ascetic should never think of asking for food and drink of a delicious taste. When his organ of smell (nose) comes in contact either with the fragrant smell of art Bakula, (Mſimusops Elengi), Hroch Māloti, (Jasminum Grandi-florum), and 75 Kamala,(Lotus) or, on the contrary, in contract with very foul odour, an ascetic should entertain a homogeneous feeling He should not be pleased on seeing a handsome form that is attractive to the eyes and delightful to the mind, or be angry on the contrary, on seeing an ugly shape. An ascetic should have an uniform disposition on hearing the music of a ay Vòņu, a fute, aftor Vîņā, a lute, and the variegated music of divine songsters or the unpleasant yellings of an ass or of a cat. He should not be angry with stupid persons who may be intent on ridicule, striking, or offending him, as if they were his own kinsmen An ascetic should not be proud of acquiring fapie, or of astonishing the world by some great deed or of possessing some excellent virtues. He should immediately avoid ATT Māyā, Deceit, as if it were a faithless wife; because, it creates breach of trust, closes up the door of happy lot in future life, and results in endless miseries. He should never harbour the demon T Lobha, Greed, as it is always intent on artful management at the least opportunity. He should restrain the wicked mind like a wild elephant destroying the excellent tree in the form of sites ſîla, Chastity, affording pleasant shelter and happy result. In censurable dealings, he should always necessarily speak out the Truth, but at times when there is an ipiminent danger of injury or death to living beings, only on such rare occasions, there is no harm in serving a little from the right path. He should very carefully observe tho duties of an ascetic An ascetic should not use an umbrella or shoes even if he be greatly distressed by the heat of sumpier He should completely avoid taking undue care of his own body. He should not give up the practice of plucking out of the hair of his head although it is painful He should ask for clothes dyed with minerals. In this way, Marici explained the Rules of Conduct of an ascetic. never ·176 In conclusion he said, “If you are desirous of the entire Happiness of Final Emancipation, you should carefully obserre the rules of conduct briefly explained by me. People were greatly delighted, and they said, “O worthy sir ! if such are the rules of conluct for an arcetic, how is it that you wake use of an umbrella and other materials, and how is it that you do not pluck out the hair of your heal as prescribed in the ſāstras ? Marici replied, "O magnanimous people ! You do not enter tain a doubt in your mind that this ascetic says one thing and does the other. Because, my judgment has been overcome by worldly enjoyments; I am vanquished by the mighty wrestler HTE Moha,-Delusion of mind preventing discernment of the Truthand making men believe in the reality of enjoyment of worldly pleasures; I am baffled by unfettered wicked passions, my wealth of tranquilization has been stolen away by the robbers i-e by the senses which are hard to control, the malicious Evil Fate is intently staring at me, therefore, like a very valuable gem given by a mean man, or bike an excellent magic spell shown by a FETTET Vidyadhara,-a kind of aerial genius dvelling in the Himālayas, attendent on Śiva and possessed of magical powers, or like the right path to the wished-for town shora by a low-caste man, or like an excellent remedy shown by a highly-diseased physician, you leave aside the question of my merits or demerits, and accepting the duties of an ascetic, accomplish your most desired object On listening to the raluable advice of larici, numerous persons of Ksatriya royal families renounced the world out of their own clever intellect, and abandoning their sons, wives, famuly-members, friends, and immense wealth with a firm faith in the Doctrines preached by the Tirthinkaras, became really to take up Diksa. On knoring them to be persons ready to becoinc his disciples, Marîcı used to send them to the illustrious Bhagavān Sri Risabba Svāmī,-the Lord of the Three Torlds,-tho ras like ·lit a blazing flawe in burning away the trees of the Sartsāra, and who was appearing extremely glorious by the eight kinds of excellent attendant miraculous objects. Marici, now, passed his days, going in company with Bhagavān Śrî Risabha Swāmī, to towns and villages, enlightening, at the same time, numerons individuals in the True Religion, censuring always his blame-worthy conduct, having predeliction for worthy ascetics; meditating on the various interpretations of Sacred Books; and wearing the apparel of a Thanh# Parivrā. jaka, ( a wandering religious mendicant ) invented by himself. When one day, Bhagavān Śri Risabla Swāmi, going from town to town and village to village, went to Mount 876197 Astāpada for a pilgrimage, Bharata Cakravartin, on hearing that his younger brothers had taken Diksā, became extremely sorry. With the idea that they may still accept the management and control of kingdoms, Bharata Cakravartin respectfully prostrated himself before Bhagavān Sri Risabba Swāmi, and requested his younger brothers to accept the pleasures of enjoyment of kingdoms. His younger brothers who were not the least desirous of the pleasures of this world, replied, 'O illustrious king! Having once abandoned, out of our own free will, the enjoyment of worldly pleasures which are the source of a multitude of miseries, and which are like a secret thorn to our hearts, how oan we possibly accept them again ? These enjoyments may appoar delightful as they are associated with erotic sentiments of sexual pleasures with affectionate young women, but we do not desire to hear anything about them. When his brothers renounced everything in this world, Bharata Mahārājā thought "Since my brothers have abandoned all objects of worldly enjoyments, let me acquire gou Punya, Merit, by giving them articles of food and drink.” With this idea in his miud he ordered fire hundred bullochia carts full of excellent food-materials to be brought there and requested the Sadhūs to accept the food-material from them, 23 ·178 Refusing him again, they said, "O excellent worthy man! Food and drink materials specially prepared for Sädhus or specially brought for them, cannot be accepted.” He therefore requested them to accept the food prepared for his house-hold. But when the Sādbūs refused to accept it also, saying " As food belonging to a king, it also is unacceptable to Sadhūs, Bharata Cakravartin becoming greatly distressed, deploringly said “01 The Sādhus have now forsaken me in every way." Now seeing Bharata Cakrarartin in a dejected mood, Indra, -with the object of satisfying him, requested Bhagavān Risabha-deva to explain him the varieties of Hana Avagraha-the limits of personal authority. Bhagavān Śrî Risabha-dera said, “O Indra of the gods The avagrahas are of five kinds. They are-I Tre Indrāvagraha. 2 राजावग्रह Rajavagraha 3. गृहपतिअवग्रह Grihpati Aragraba 4 FTTETT STEPTE Sāgarika Aragraba, and Aragraha, and 5. ETT Tante Sādharmika Avagraba. O Indra ! You are the lord of the southern portion of the Jambū-dvipa, the Sādhūs should, therefore, go about in that portion of the continent with your permission, because it is Indrāvagraha 2 27579HE Rājāragraha-the limit of the authority of a king, Bharata Cakrarartın ! now as you are the lord of the six continents, Sadhūs residing here should take your permission. 3. TETTO E Grihapati Avagraha-the limit of the authority of the head of a family or of a prorince He being the head of his circle of individuals must be requested for permission. Sādhús should always take his perniission 4 ETTE E-Sāgārıka Avagraha Relating to the permission of a layman who orders a place of residence for an ascetic The house-holder is the girer of the place of residence, and a house, or a shed, or a suitable building, is the place of residence. By the giving of a place of residence, a house-holder is able to cross the ocean of Saṁsāra. The name is quite appropriate. Because, whaterer benefit is derived by the religious preaching to devout individuals by the Sadhūs living in that place of residence becoming absorbed in ·179 religious meditation or in the study of remarkable Scriptural works, or in the practice of religious vows or difficult penances such as fasting for two, three, or more days, and when the ascetics do not feel the want of clothes, utensils, and food-materials, the place of residence can, in every way, be the highest and most efficient instrument of benefit. In this way, the donor of a place of residence is able to cross readily the unfathomable ocean of Samsāra, which is full of the waves of terrible miseries. In the absence of a suitable place of residence, if one place of residence, if one cannot minutely look to the protection of small animals, how can he possibly expect the observance of a good religion unimpededly in all its details ? 5. FAT BITTE Sādharmika Avagraha, Relating to coreligionist Sadhūs desirous of living in one locality in accordance with an universally accepted principle. For instance -A Sadhu desirous of occupying a portion of a place of residence should ask the permission even of his co-religionist Sādhu occupying the building with the permission of a house-holder, - On hearing the explanation of the five kinds of Avagrahas, the Indra, bowing down respectfully before the Bhagavān in such a way that his five limbs-head, two arms, and two knees-touched the ground, said, “O Worshipful Lord I from now, I give my consent to the permission to go about to the Jain ascetics residing in the southern half of Bharata ksėtra. The Bhagavān said “O Indra of the gods ! It is quite appropriate.” On hearing this, Bharata Cakravartın also, becoming contented, said “O Worship ful Lord ! I give permission for a place of residence to all the Sädhüs residing in Bharata-kşötra, Then, Bharata Cakravartin, with the advice of Indra, had, all food-material brought for the Sādbūs, given away to the trains Śrāvakas, Laymen-votaries possessing the tielve rows of a house-holder. With the idea that in this way the destruction of Karmas can also be effected, Bharata Cakravartin cammenceri the giving of food every day to Śrāvakas. Bhagavān Sri Risabha-dera then went else-rhiere, ·180 Al those Śrāvakas also, leaving aside their house-hold business, adopted the Veda full of benedictory verses in praise of the Tirthařkara, composed by Bharata Cakravartin and having three lines scratched by Kakini Ratna in the place of the sacred thread as their distinguishing mark during the sixth month, they began to pass their time in innocent pursuits. Pride of Noble Birth, One day, Bhagavān Śrî Risabha-deva enlightening devout individuals of other places in the prisciples of the True Religion, again went to Mount 37979 Astăpada. There, the gods prepared a FHERU Samavasaraña, with three enclosing spacious walls, delightful with chotries, with a heap of flowers of five varieties spread out reaching to the knees, and a group of buzzing drones hovering about; beautiful with thousands of celestial cars of gods coming down from the sky, charming with flags flying slowly with gentle winds, splendid with a big, excellent, extensive Hatiche Aśoka Vriksa, Asoka Tree of gems, and a lion-seated throne made of five kinds of precious stones The only grand-father of the three worlds-the First Tirthankara-took his seat on the throne, and, in regular order, the Gañadharas and the Sadhūs, and the Indras surrounded by many millions of gods, took their appropriate seats On hearing the arrival of the Bhagavān there, Bharata Cakravartin accompanied by all his magnificence, went there, and having respectfully paid homage to the Tirthankara Bhagavān took a proper seat. Now Bharata Cakravartin, with his eyes wide open with joy on seeing Bhagavān Rişabha-deva's Samavasaraņa possessing excessive beauty in the three worlds, as if it were prepared by the entire wealth of the three worlds, and as if it were the place of all prosperity, and on seeing the supreme dominion of the Tirthankara, asked, “O Father | Just as you have acquired the pre-eminence of worsbipful respect as the great teacher of this world, in the same manner will tbere be other Tirthankaras like yourself, in this Bharata-kşetra ? Bhagavān sajd ·191 " O Bharata ! There will be." Bharrta said, "Of what kinds ? Thereupon, Tirthankara Bhagarān Śrî Rısabha-deva, gave an account of twenty-three Tirthankaras-frou Ajita Nātba to Mahārira Swami-u hosc strength, intellect and virtuous conduct are similar and whose lotus-like feet aro worshipped by the people of the three worlds,-anil gave details about the interval between each of them, the colour of their bodies, the height of their bodies, their age-limit, 5717 Gotra, Lincage. names of their mother, father, birth-place, time of boy-hood, period of sovereignty, total period of ascctic life, and the acquisition of Eternal Bliss. Bharata Cakravartın, agam asked, O Lord I How many Cakra. Fartin's will there be like myself? Swāmin said, “There will be cleven Cakradhars, Sagara and the rest, like yourself. Bhagavān again said without being requested by Bharata Cakrapartin " There will be nine Baladeras and nine Vasudevas in Bharataksetra." On seeing the assembly full of a large number of gods, of Sādbūs enfeebled by fasting of two three or more days and also of devout laymen, Bharata Cakravartin asked Bhagavān Śrî Risabha-deva,-the great illuminator of the three worlds "O Worshipful Lord I Is there any borly in this assembly who will acquire the magnificence of the exalted position of a Tîrthankara ? or the immense wealth with the fourteen excellent gems of a Cakravartin or the status of a Vasudeva, in the Bharata-ksetra ? Bhagavān Śrî Risabha-deva Svāmin then showing Maríci, dressed as a Parivrājaka and sitting in a corner, said "This son of yours will become the twenty-fourth Tîrthankara, He will become the first Vasudeva nawed Tripristba, the owner of half the portion of Bharata-ksetra full of numerous prosperous cities towns and villages. Besides, be will also become a Cakravartin named forf Priyamıtra, in profond Mūkā Nagari in Mahā. viddha, possessing immense afluence. Rejoicing greatly on hearing this, Bharata Narendra, bored down respectfully before the lotus-like feet of Bhagavān Śrî Riṣabha-dera, and accompanied by numerous valient generals, he ·182 चारण लन्धि went to pay honage to his son trici. While going there, and bending dora his head devoutedly, and giving respectful obei. sance at every spot to the great sages who possessed Caraña Lablhi, Avadhi Jiāna, Nanah paryāya Jiāna, who were always ready to practise severe penances, who were exposing themselves to the rays of the Sun, who were practising various difficult painful sitting-postures, and who were wholly occupied in solving the difficult problems of the Šāstras, and looking towards them with unwinking eyes, he reached the place where Marici vas sitting. Marici had placed his farcus Tridaņda,-Triplestaff of the Brahmana ascetic-on his side; he had Tarded the heat of the Sun by a white umbrella, and his mind was directed to giving religious preaching to people coming to him out of curiosity on seeing his strange appearance on account of various articles of use such as clothes, utensils, etc. suitable to the occupation devised by his own untutored intellect. On seeing him from a distance, as if he manifested an unconmon pious devotion by horripilation; as if he showed the unprecedented affection of his heart, as if he adorned him with flowers falling from his head bent down on his first sight, as if he indicated the auspicious lamp by the mass of rays spreading out in various directions from the spotless precious stones of the finger-rings of his hands; and as if he showed excess of píous devotion by mind, speech, and body, while going thrice around him, Bharata Cakravartin made respectful obeisance by boving down his head to the surface of the ground, became deeply engrossed in profound rejoicing, and said " O child, you are a receptacle of numerous excellent qualities. Your name occupies & pre-eminent place among virtuous people How cannot any one be proud of the excellent T1 Iksrāku Race in which your spotless fame appears elegant like a flag of victory ? Or to whom is not the soil sanctified by your lotus-like feet, worshipful ? You have already acquired shatever great benefits can be gained to devout persons by severe penances » Because Bhagavān Sri Risabba-dèya Srāmi indicating the supreme nature of his Soul, said " You will become the son of King Siddhartha of the K$g- ·183 triya Kundagrāma nagara and the last Tirthaikara during the present Arasarpini ere. You will become a Vasudva named Tripristha nt Potanapurn -the first Visurlèra, -and the sovereign of the three divisions of Bharntr-ksétra Besides, you will also become the first Cakravartin at Mükā Nrgari in Mahā-viddha-ksetra, and thirty-two thousad crowned kings will bow down at your feet I do not pay homage to your assured appearance as religious mendicant, but I bow down at your feet, because you will become the last Tirthankara " a 28. After praising him with increasingly affectionate speech, Bharata Cakravartin riling on his champion elephant went to Vinſtā Nagari. But here Marici, becoming thrilled with joy on hearing his praise from the mouth of Bharata Cakravartin, leaving aside considerateness inherited by a birth in a noble family, abandoning politeness derived from reflecting on the meanings of the Scriptures of the Tirthankaras, forgetting even the bashfuldess generally met with in human beings, resorting to an irresistible impulse of insanity, striking the triple-staff boastfully on the ground like a warrior in the battle-field, and widely opening his eyes with joy and dancing merrily in the midst of people in the presence of all the Sādhūs, began to say thus प्रथमो वासुदेवोऽहं, मूकायां चक्रवर्त्यहम् । चरमस्तीर्थराजोऽहं, ममाऽहो! उत्तम कुलम् ॥ १ ॥ आद्योऽहं वासुदेवानां, पिता मे चक्रवर्तिनाम् । पितामहो जिनेंद्राणां, ममाऽहो! उत्तम कुलम् ॥ २॥ Prathamo Vāsudèvo’ham Mūkāyām Cakravartyaban, Caramastirtharājo’ham mamā’ho! uttamam kulam. 1. 2. Adyo’ham Vāsudèvānām pitā mò Cakravartinām, Pitāmaho Jindndrāņām mama’ho ! uttamam kulim, 2. 1. I will become the first Vāsuddya. I will become a Cakravartin in Mīkā Nagari. I will become the last Tirthankara. O' my family is excellent. 2. I will become the first Vāsudeva. My father is the first 1.

·184 Cakravartin. My grand-father is the first Tirthankara Ol my family is excellent 7 8 1 But, जाति-लाभ-कुलै श्वर्य-चल-रूप-तप. श्रुतै । कुर्वन् मदं पुनस्तानि हीनानि लभते जनः ॥ १ ॥ Jắti-labha-kulaiśvarya-båla-rūpa-tapah-śrůtaih, Kurran madam puñastāni hināni labhatè janah. 1. A man becoming conceited regarding bis 1 Fifa Jāti, Birth Origin, 2. 977 Labba, Acquirements, 3. Kula, Family, 4. dearen Aiśvarya, Supreme dominion, 5 te Bala, Strength, 6. F4 Rūpa, Handsome appearance, 7. a9: Tapah Penance, and 8 gfa śruti Sacred Knowledge known through hearsay,-has a deficiency of these again and again. In this way, owing to the boastful bragging of the excellence of his family, Marici Parivrājaka acquired for himself the ill-fate of being born in a lot famıly, enduring various hardships during numerous future lives While experiencing such hardships calmly, the molecules of tarta Nica Gotra, Birth in a low famıly, were getting destroyed; the remaining molecules diay eren be experienced during the life in which he was to be a Tirthankara Nirvana of Risabha-deva, Then, Bhagavān Śrî Risabha-dèra Skāmi after instructing numerous devout individuals in the principles of the True Religion, at various villages, towns, fortified.cities, sca-port towns, and knowing bis en ncar, went to Mount STOTT Astāpada on the completion of his custence as a Kéralın for something less in one hundred thousan(100000) pūrva years Thiere, on the thirteenth day of the dark-half of the month of #177 Vägha, (January-February ) with the Moon in conjunction trithi thn lupar-mansion of Abhijit, during the fore-part of the sing, with cighty-ning fortnights of the then ema, (namely THITH

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TRONG AKO
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MARÎCI PARITRĀJAKA DANCING MERRILY OUT OF
PRIDE FOR HIS NOBLE FAMILY AND INCURRING
THE EVIL KARMA OF BIRTHS IN LOW FAMILIES
WHEN SALUTED AS A WOULD-BE TÎRTHANKARA
BY BHARATA CHAKRAVARTIN.

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·185 Susama-drhşama) remaining (to be passed over ) Bhagavān Sri Risabha-deva Swamin, fasted for six days abstaining from the four varieties of food and drink-materials, keeping his body perfectly rigid in renunciation like a tree, sitting in a squatting posture and having completely destroyed the remaining four Karmas, viz agafte Vedaniya, ay Āyu, qrh Nāma, and its Gotra karma-along with ten thousand Sādhūs and all of them acquired HATTE Moksa Pada, Final Emanoipation, which is most excellent and persistent, The thirty-two Indras with their eyes wet with the flow of unceasing tears, bewildered with unbearable agony, went there along with Bharata Cakravartin, bowed down respectfully, and ordered gods to bring logs of wood of fresh ghiciga Gośîl'sa candana, An excellent kind of sandal-ırood, FOTITTE Krišņāguru, Black aloes, and other costly wood-material from Here Nandana Vana, A funeral pyre of a circular shape was prepared in the East for the body of Bhagavān Śri Risabha-deva Swānin. A prie in the South was made for the bodies of Sādbūs of Iksvāku Race, and an extensive square one in the West was prepared with excellent wood for the cremation of the bodies of the rest of the Sādhūs. The Indias bathed the body of Bhagavān Śri Rı sabla-deva Swāmin with the water of Beige Ksſrodadhi, the Milk Ocean, besmeared it with pue fragrant sandal-paste, and placed it on the funeral pyre prepared for it. Then Bhuvana-pati and other gods bathed and anointed the bodies of the Sārbūs and placed them over the funeral pyies prepared for them. The FAAR Agnikumāra gods then ordered by Indra, ignited into blaziny flames the funeral pyres in regular order, with their faces full of deep sorior. Having thus respectfully ciemated their bodies, the Indras weut to their respective abides with their faces daikened with intense grief, and Bharata Narèndia also meat home with his heart filled rith violent grief. There also, with his body 24 ·186 enfeebled with greater sorror than that of a strong thunderbolt-with his throat suffocated with agony, and becoming deeply engrossed in great anguish with lamentation and crying aloud, Bharata Cakravartin had a large dome-shaped monumental temple studded with precious stones built on the top of Mount Aştāpada and ninety-nine small canopies for Bāhubali and his other brothers. Besides, on the place of the Final Emancipation of Bhagavān Śri Risabba-dèra Svāmí, a huge temple three koshes high and one yojana in area with a lion-seated throne, presided over by twenty-four images of Tîrthankaras made of jewels of their individual colour and size, with charming bright festoons of wel-come tied in arched portals appearing beautiful with dolls stationed at various places, with gold vases decorated with excellent flowers of five colours placed on both the sides of the doors and covered with fragrant white lotuses, where the directions have become darkened by the smoke of the incense prepared with black aloe, benzoin, camphor, and other fragrant substances; in which goddesses had been dancing in a circle with the accompaniment of rhythmical clapping of hands, and celestial musicians were singing with zealous devotion; where the atmosphere resounded with the tunes of varieties of benedictory verses br heavenly beings possessing magical powers and by ascetics with Cāraṇa Labihi, and which ras furnished with mechanical contrivances made of iron which served as door-bolts-was built by Bharata Cakravartina temple which was like a boat to people being drowned in the ocean of Saṁsāra, and which appeared beautiful with white flags moving to and fro by gentle wind It appeared beautiful as if it were the pinnacle of the bright fame of the kings of Iksvāku Race visibly established on the Earth, like Mount Kailās. The entire portion of its turrets as surrounded by a corering of clouds despatched by winds, and hordes of drones were borering near it as if on half-opened buds of night--lotuses. Besides, on looking at the trhite flags set in motion by the wind, it seems to me that the fame of the celestial rirer (Ganges) ·187 falling from the peak of the great Mountain, became manifest in the world, On seeing the temple of the Tîrthankaras built by Bharata Cakravartin, other people also became ready to have images of Tirthankaras prepared for themselves. 1 It is also quite appropriate. Because, it is said, एयं खु दुग्गइदुवार (पिहाण) फलिहोवमं जिणा विति । नीसेससत्तसंताणताणदाणेकहेउं च ॥१॥ एक्को (त्तो) चिय तकालियमुणिगणहरकेवलीहिं न निसिद्धं । चेइहराभावे जं तित्थुच्छेो भवे पच्छा ॥२॥ 1. Eyam khu duggaiduvara ( pihana ) phalihovamam Jina binti, Niesa satta gantāna dānekka hèum ca. 2. Ekko (tto) ceiya takkāliya muni Ganahara Keralihim na nisiddham, Cdiharābhāvė jam titthucchèo bhavd pachā. The Tirthankaras declare as follows:- 1. It (the temple or an image of a Tirthankara ) is certainly a bar (or a lid) to the door of evil state, and it is the only efficient cause of charity for the shelter and protection of all the beings. 2. It was, therefore, undoubtedly, not prohibited by the Sädhüs, Ganadharas (chief disciples ), and the Keralins of that time. Because, in the absence of an image or a temple of Tirthankaras, the aief Tirtha, (un order of Monks, Nuns, Lay-men and Lay-women established by the Tirthankaras, ) may become exterminated later on, Becoming acquainted with the highest truth of objects as they really are, by meditating on the praise-worthy attributes of the image of a fars Jinèndra-Lord Jina, a Tirthankara,-some individunls disgusted prith the miseries of the Samsāra, often ·18S 1 practise religious ritės. Ascetics also walking from village to village, go to the temples with the object of paying homage to the injages of the Tîrthankaras, and instruct people in the prin. ciples of the True Religion strictly in accordance with teachings of the Tirthankaras On hearing the preaching, devout persons become enlightened and accept the flawless Dharma. Thus, the Order established by the Tirthankaras goes on increasing. That more! By the excellent merit of preparing temples, images etc. of Tirthankaras, the wealth of the celestial kingdom and of Final Emancipation is easily available to the lotus-like hands of devout persons. In this way Bharata Narendra had an excellent temple for Tirthankaras built on Mount Astāpada. He governed his kingdom and enjoyed worldly pleasures for a long time. Kevala Jñana to Bharata. One day, Bharata Cabravartin, adorned with various valuable ornaments, entered a house of glass-mirrors decorated with precious stones, with the object of viewing his On appearance. While looking out for his appearance from different stand-points, a finger-ring dropped down from one of his fingers and the finger without the ridg, appeared displeasing. On seeing the finger deroid of beauty, Bharata Cakravartin, with the object of seeing his natural appearance, removed all the ornaments, one by one, from the different parts of bis body, and he, becoming ria lently agitated on very carefully looking at his own body which was devoid of brightness, beauty, and loveliness, like the rault of the 'sky from which all the stars have disappeared, like a cornfield with all the crop of the corn remored from it, like a lake without a lotas or like a rigid cage of bones made as if from the wood of a tree with the ends of its branches chopped off, and becoming stimulated by an increasing desire of indifference to orldly objects he began to think thus - "Becoming infatuated tofards this despicable body, why did I commit extremely terrible great sins for a long time for it?

·199 Becoming enchanted by the pleasures of this world, and remaining destitute of merit, why did I not considerately accept the True Religion taught by the Tîrthankarns ? Although already in possession of FAFATAFO Cintāuani,-a magical thought-gem,-euna Kalpa Vriksa, the fabulous Wishing Tree, or a Filho Kāmadhdnu, i cow gielding as much milk as one desires-will any wise nan crer like to be without it? Bälubali and other brothers of mine, are fortunate and happy because they have accomplished tlie excellent Final Emancipation with the help of this fragile body. Having completely destroyed HIE Moha, Infatuation, with the flame of meritorious sentiments, like a small bundle of grass, Bharata Mahārajā acquired asta Kovala Jiāna, which is the source of Endlese Happiness. The gods gave him the appared of an ascetic, and he immediately left off the house-holders' fold. Bharata Kèvalin then went about from village to village and town to town in company with ten thousand kings who took Diksā at the time. On the completion of one hundred thousand (100000) pūrva years as his time-limit as a Kövalin, Bharata Muni acquired Final. Emancipation during one instant. After the Agfor Nirvāṇa, Final Emancipation of Bhagavān Śri Risabha-ddva Svāmī, the itinerant Marîcı Parivrājaka continued moving about unhindered from village to village and town to town along with the Sādhūs and preached the True Religion taught by the Tîrthankaras, at various places. He used to send all the persons for initiation, to the Sadhûs, after they were enlightened by him in the True Religion and were desirous of having Dikşa, One day, Marici was suffering from some serious disease. Ho was unable to bring food and drink-materials even for himself, was powerless to attend to the toilet of his own body, and he bad no strength even to talk. On seeing him in this condition, the Sadhûs, who were near him, did not ask him anything about his health, did not give food and drink-naterials, did not call any physician, and they did not give him any medicinal treatment, what more ? they did not even talk with him, because he was not consecrated, ·Thinking himself in great distress, Marici thought "O1 these Sādbūs are cruel. They do not even pay any attention to me. 01 They are careful about accomplishing their own business. OI all of them are indifferent to popular usage. 01 they are fond of filling their own bellies. Because, although they are benevolent, well-acquainted, initiated at the hands of the same Guru, have lived with me, have been connected by the sameness of religious observances, and although they are constantly busy in seizing the virtuous qualities of others, they do not even take the trouble of looking towards me with an affectionate eye, “Or, these ideas of mine are not reasonable. Because, these worthy saints have no affection eren for their own bodies, and so, how can they attend to the medicinal treatment of one sho is devoid of any vows 2 Hence, if, I am not cured of my serious illness, I will, with my own hands, gire Diksā to any one who is desirous of taking it, because, it is difficult to bear hardships of living alone." As Fate so desired it, and with the partial destruction of agter Vedaniya Karma,-the Karma of experiencing auspicious or inauspicious actions,-and as he was to remain as a Parivrājaka mendicant for a long time, and also, as his disease had become alleviated and he had completely regained his usual strength, Marici began to wander about to different places. Kapila. One day, when Marici Parivrajaka vas preaching on religious subjects, a prince named 9 Kapıla, came to him. When B[arici explained him ETTETEA Sadhū Dharma,-the duties of an ascetic,- chiefly dependent on the careful observance of the Fire Great Vors, associated with tranquility of the mind, and other virtuous qualities, sanctified with restraint over the pleasures of the five senses, and entirely capable of giving the most excellent fruit i. e. HEART Mokşa Mārga, the Path of Final Emancipation, Kapila said, O Forthy master! You seem to be strange by ·191 your extornal costume, but your preaoling is of a different nature. Now, what is the truth? Marſci said, "O excellent man! I have explained to you the duties of an ideal ascetic. But, being unable to carefully observe the duties of an ascetic as prescribed in the Sāstras, and as a result of the fructification of TTSO Pāna Karma, evil deeds, and also on account of an inclination of entering into an evil state, I have adopted this characteristic dreaq (of a Pariyrājaka) entirely invented by ny personal artistic skill O child ! it is the costume of an alien assembly of mendicants. Therefore, yo'ı adopt the vows of an ideal ascetic without entertaining any doubt in your mind. Kapila then asked, "O worthy master' However is there or is there not any object capable of destroying Karwas in your doctrine ? To which Marici replied, “O excellent man I the object suitable for the destruction of Karmas, exists unquestionably in the observance of the vows of an ascetic, and it exists somewhat here (in my doctrine ) also." By the propagation of a wrong belief in this way, Martoi increased for himself a wandering for kota-koti years in Samsāra. One may here ask a question How is such a thing at all possible simply by saying out only this much that is contrary to the teachings of the Tirthankaras ? What is strange in this ? Because, one incurs false belief even by saying out one word that is contrary to the teachings of the Tirthankaras An agonising virulent disease will certainly arise by continually taking unwholesome diet, Some one may again raise a doubt. On the contrary, when fessert Linga-dhāri, persons putting on the apparel of an ascetic, but devoid of their original, as well as, the accessory voirs, are heard to preach strictly in accordance with the teachings of the Tirthankaras, what sin can be more heinous than that of wounding with the sharp dagger of preaching a false belief, people who have taken your shelter, being afraid of the miseries of this world? However preponderating another sin may be, it is not ·192 so heinous as that resulting from the preaching of a tenet contrary to the teachings of the Tirthankaras. Now, when, under the evil infuence of a violent false belief, like a man affected with delirium, disregarding an excellent medicine, like one possessed by a great demon but not adopting actions combined with specific incantations, and like a bewildered Dan not believing in the words of the Tirthankaras, Kapıla did not adopt That Tati Dharma,-the duties of & True Sadhu,-classified into ten kinds, Marici thought Kapila does ont accept Yati Dharma, but I am in sant of an assistant, who can carry my umbrella and utensils while going to another village, and who can be useful to me at the time of any illness, or at any other occasion, ard so, I will initiate him as a Paritrājala mendicant." & With this idea in his mind, Marici initiated Kapila, as Parivrājaka mendicant, and taught him some difficult external practices. In this way, Kapila putting on red garments, holding a fez Tridanda,-a triple staff,-and having a Fice, Kamandalu a moden or earthed pot for drinking water carried by ascetics and other utensils with biu, began to go abjut from village to village with larici, serving him as a fnther, a god, a master, a benefactor, as an instructor about a trcasure of precious stones, and also as a bestourer of life. Fort Passing his life in this yras, Jarici at last dsed without confessing his sinful actions anil without taking any refrain from then after hartng completed an age-lout of cighty four hundred thousani ( 5400000) years and was born as i gol in Jati Brahma dèra-loha mith an nyo-imit o: ten Sāgaropanıs Kapila, alsu, without bugin the cacellut ucaniny of this Šāstras, but fon 1 only of external articlns of possession, and in coming greatly distressed by rarious bwlily usertions norisert bir Varici, began to ranler alysut aloac.

·198 On seeing his strange apparel, people used to go to him with the object of hearing some religious discourses, but Kapila being ignorant of the Šāstras of the Jaina Sādbūs, and of the correct mode of preaching, thought: युक्तायुक्तपरिशानशून्यचित्तस्य देहिनः । अलब्धमध्यताहेतुनि सर्वार्थसाधनम् ॥ १॥ 1. Yuktāyukta-parijñāna-sūnya cittasya dèhinah; Alabadhanadhyatābètu-r-maunam sarvārtha sādhanam. 1. 1. With people devoid of discrimination between what is suitable and what is not, but who are ignorant of the internal motive, silence is the means of accomplishing every thing. He, thereupon, began to pass his days in deep silence. Having duly initiated Prince mer Asuri and other pupils a8 Parivrājaka mendicants, having taught them requisite external ceremonies, and having practised penance ignorantly for a long time, Kapila died, and was born as & god in nam Brabma deva-loka. Becoming extremely astonished there, with wonderful celestial wealth never heard of or never seen before, Kapila thought within himself "Methinks, could I have practised very difficult penance ? Or, could I have observed excellent and spotless celibacy as pure as the Moon ? Or, could I have given food and other materials bought from the wealth earned by my personal labour to deserving Sadbūs, who were very attentive to difficult penance and religious observances ? Or, becoming adventurous, could I have consigned my body to the blazing flames of a series of fires ?" After indulging for a while in a variety of doubtful speoulation, Kapila through the medium of his in-born malam Avadhi Jøāna, ( Visual Kuowledge ), saw his own consecrated but lifeless body lying there, and also saw his own pupils who were perfectly ignorant of the correct meaning of the teachings of the Šāstras. 25 ·154 Actuated by an intense partiality for his own doctrine, Kapila left off his divine functions, descended into the sky for the purpose of teaching the truth about his doctrine to his pupils, and remaining invisible in an excellent circle of fire colours, and addressing Asuri and his other pupils, said: "अवत्ताओ वसं पमवा" इत्यादि " Avattāv vattam pabhavai", itrādi. "Perceptibility results from unevolved primordial matter. etc. On hearing this atterance of the very essence of their doo trine, Asuri composed sixty works, and, thus, the lineage of pupils and of their pupils commenced. In this way, the creed of the Parivrājakas began to spread. Kapila also, greatly rejoiced in mind, went to his celestial residence, and began to enjoy various pleasures of the senses there, ·APPENDIX No. 3 t Some Considerations about Birth in a Low Family. The Soul rises high and higher in spirituality by the caro ful observance of pure conduct associated with spotless purity of sentiments. Marici possessed these valuable means for the impravement of his spiritual life during his present Bhava, but he being distressed with slight inconveniences, eventually got tired of availing himself of these rare opportunities. At the ripe time of strictly observing religious rites, he became negligent on account of heat and thirst, a desire for his personal happiness became predominating in his mind; and he considered himself unable to practise the religious rites prescribed by Tīrthankaraş. But it must be remembered that he had unswerving faith , in the pure doctrines and teachings of the Tirthankaras. Martoj thought himself unable to observe the strict discipline of religious rites, but he was ashamed to leave aside the honorable apparel of a Jaina ascetic and to again join the fold of house-holders. His mind became wavering However, he found, out a new device and invented a new apparel and clothed himself as a gfatert Parivrājaka, a wandering mendicant. He did not take into consideration the disadvantages involved in his rash act. Had he conveyed the ideas sprouting out in his mind to Bhagavan Sri Rişabha-deva or to the worthy Şadhūs, he would have been prevented from making such a grave blunder, but the sensible ideas of taking the advice of competent persons are not possible with individuals solely bent upon usting in accordance with their personal independent will. He accepted the plan originating with his own independent imagination, and commenced acting accordingly. But he had invariably preached in strict conformity with the doctrines and teachings of the Tirthankaras. When an individual ceases to rise high and higher in Spiritual. Advancement but falls down spiritually, be misuws very often, the rare

·196
auspicious opportunities available to him, and thus degrades
himself.
Bharata Cakravartin with a pure beart requested Bhagavān
Sri Risabba-dève to give him a brief account of future Tîrtban.
karas and the Bhagavān gave him a lucid account through the
medium of his im Kövala Jõāna, Perfect Knowledge. The
soul of Marici yas to be the last (tsventy-fourth) Tirthankara
in future, and on account of his pure devotion to the dignity
of & Tîrthaikara, and of his having acquired the golden oppor-
tunity of respectfully buying down before & future Tirthankara,
Bharata Cakravartin thought of availing himself of the rare
opportunity,
Although knowing the unfitness of Marici for such respeot-
fal salutation, the discreet and devoted Bharata Cakravartin, with
the permission of Bhagavan Šri Rışabha-ddya, prostrated himself
before him and explained to bim the object of his respectful
salution. However, Marici became elated with the conceit of his
Doble birth.
It is said.
१ गुणपेही मयरहिमओ अज्झयण-झावणाई नि ।
पकुणइ जिणाइभसो उचं, नीम इभरहा उ ॥१॥
1. Gunapèbi mayarahiö ajjhayana-jjhāraņā rui niccam,
Pakunai Jiņāibhatto uccam, niain iarahā u.
1
1. He, who is careful about recognition of merit, who is
devoid of conceit, who takes delight in the study and teaching
of Scriptures, and who is devoted to True God, Trne Teacher and
True Dharma, is certainly born in a Noble family. Any one
acting otherwise, is born in a low family.
परस्प निन्दावशोपहासाः सद्गुणलोपनम् ।
सदसदोषकथनमात्मनस्तु प्रशंसनम् ॥१॥
सदसद्गुणशंसा च स्वदोपाच्छादनं तथा
जास्यादिमिर्मदमेति, नीधैर्गोत्राभवा अमी ॥२॥

·197 Parasya nindāvajñopahāsāh sadgunalopanam, Sadasaddoşakathanamātmanastu praśansanam. Sadasadguņaśansā ca svadosa-cchādanam tatha, Jātyädibhi-r-madścètı, nicai-r-gotrāśravā ani. 2. 1-2. Censure, disregard and ridicule of others, the suppression of good qualities, the narration of existing and non-existing defects, self-praise, praise of existing and non-existing qualities, the concealing of one's own faults, also, conceit about one's origin (birth )-these are the Ta Aśravas, Sluices (gates ) for the inflow of the Karma of being born in a low family. Those who are capable of recognition of merit, who are devoid of conceit, who take delight in the study and preaching of True Religion, and those who are sincere devotees of a True God, a True Teacher, and of a True Dharma, are invariably, born in noble families, while those who are fond of defaming others and of extolling their own small merits, who perform evil deeds, who are negligent in the study and preaching of True Religion and those who are addicted to the adoration of wicked gods, wicked teachers and wicked Dharma, are usually born in low families. Here, on account of his deep conceit for noble birth, Marici becomes fettered with the evil Karman of being born in a low famıly. As a result of this blunder, Maricı had to suffer great hardships during many future lives. While experiencing such hardships calmly, the molecules of aantaloni Nica gotra Karma, -A Karman producing birth in a low family,-are gradually getting destroyed; the remaining molecules of such a Karman may even be experienced during the commencement of his life in which he was to be a Tirthankara, as was the case with śramaņa Bhagavān Mahāvīra, Karman is such an impartial and exacting instrument that it does not have predilection for any particular individual in this world Karman does not show any partiality in subjecting any ·198 one to the good or evil consequences of his own deeds. People gliould always remember this fact in dealing with other persons. Learned men have described hypocrites as undeserving of respect. By paying them homage as worthy persons or Gurus ( teachers ), both are put to a great loss. The person paying homage nourishes Mithyātva, and the one adored becomes proud of his hypocrisy; both the souls are working under a great disadvantage. The respectful bowing down to Marici by Bharata Cakravartin was not done to him out of his respect towards him as a worthy man or & Guru, but it was done as Marici's soul was to be a future Tirtharkara, and it was out of his devotion to the dignity of a Tirthaikara, that Bharata Cakravartin paid homage to him. That respectful boning down to Marîci sras not, in any way detrimental to the soul of Bharata Cakravartin, but it became the source of many evil Karmas to Marici. It is apparent from this, that, adoration and respectful salutation to an unworthy person of low' moral character, becomes extremely harmful to his own interest. Persons desirous of selfelevation should always use discrimination, at the time of respe cting unworthy persons and hypocrites and also men who are negligent of the rules of conduct. Consequences of SREETHICU Utsūtra Bhāṣaṇa. Another great blunder of Varici occurs while answering the questions of Kapila about the essence of his doctrine. The Omniscient Lords have given a prominent place to the evil consequences arising from the propagation of a False Belief. The propagation of a False Belief is the deep-actiog evil consequence result ing in one of the most formidable Karmas Among the evil causes leading to the bondage of the eight varieties of Karmas, the evil cause arising from the propagation of a Wrong Belief is very deep-acting and severe. The person acquiring any other Karman experiences the good or evil consequences of that Karman himself, while the person propagating a False Belief not only Requires an evil Karman for himself but people taking advantage 1 ·190 of that misohierous propagation and many other persons also, acquire evil Karmas in regular succession and wander through a cycle of numerous births and deaths in this world. Persons pro. pagating false beliefs are at the bottom of numerous bardships. It was on account of these two blunders of Marici tbat be had to be born in low families during numerous future lives and to rander in this Samsāra for Kota-koti Fears. Because, it is said, । उस्सुत्तमासगाणं वोहीणासो अणंतसंसारो ॥ Ussuttabhāsagāņam bobināso ananta satisāro. [ उत्सूत्रभाषकाणां बोधिनाशोऽनन्तसंसार Utsūtrabbāsakāņām bodbināso'nanta-samsārab ] Persons propagating a False Belief have alrestat: Bodhināšah, Loss of enlightened intellect of a Buddha or Jina, and ATEST ÉER: Ananta Samsārah, endless Samsāra, i. e. vandering in this world for innumerable lives. The author of a Wrong Belief, possessing intensely violent propensities, thus wanders, even an endless number of times in Sarisära. There are four kinds of HEUTT Saddahaņā Convictions, of Samyaktva, viz 1. TEATËT ETO Parmārtha Samstaya, An earnest desire for knowing objects as they are described by the Tirthankaras. 2. state agurfer Gitartha Paryupāsti --Courtesy towards worthy ascetics and rendering service to them. 3 व्यापन्नदर्शनवर्जन Vyāpanda darśana varjana, Avoidance of persons who Samyaktva is destroyed and 4 FACTeilhariasi-Mithyādrisţi samsarga Farjana-Avoidance of the company of bereties. Out of these, the second relates to persons who are really deserving of respsctful salutation and the third to those who are not For the second En Saddahaņā,-Conviction, it is stated that the learned preceptors who have a keen desire for the reno- ·200 uncement of this world and for the propagation of the True Religion, those who are always ready to abide by the commands of the Tirthankaras, and those who are exclusively devoted to the careful observance of the rules of Right Conduct, according to their own capacity, are really deserving of respectful salutation and service to them, For the third FERUIT Saddabaņā, Conviction, it is stated that those who have fallen from asceticism, those who are bringing disgrace on their creed, those who are very slack in observing the rules of right conduct, and those who are of a bad character, should not be respected, and such wicked persons do not deserve to be associated with, Many misfortunes can be prevented by carefully acting in accordance with the sound advice contained in these statements of the Tirthankaras While replying to Kapila, as to whether there existed any essence of True Religion in his doctrine or not, Marici said कविला इत्यपि इहयंपीति Karila 1 ittham pi ihayam piti Kapila I it (the essence of the True Religion ) 1€ there (inthe religion of the Sadhūs) and it is here (in my dootrine) also. By this ambiguous preaching, Marici increased his fandering in the Samsāra to Kota-koti Sagaropamn years. In this connection, the author of the fermo Kiranārali, commentary on Kalpa Sūtra argues that this statement of Marici mas not TREE TC Otsūtra Bhāsana, s preaching contrary to the Jain Religion, but it tas only TEFTAFEa Utilitra wiśrita, mixed up with & tenet contrary to it He 18 of opinion that people propagating wrong beliel, must necessarily, as a rule, bare an endless wandering in Samsāra Hc argucs that of this statement of Marici srere an Free Utsūtra, statement contrary to the tenets of Jaina Religion, theo, he must, as a rule, hare boca encumbered with an endless Samsāra, but he is not; Art ·201 therefore, his preaching must be EETTAFETT Utstitra misrita, mixed up with a wrong belief But bis contention is inappropriate. Because, there is no fixed rule that persons preaching a wrong belief have necessarily an endless wandering in this world. Besides, according to Sri Bhagavati Sūtra and other standard works, even the great heretic Fifo Jamāli, who was the chief propagator of a wrong belief, had a limited number of future existences. Also just as the poisonous effeot of food mixed with a poison is not lost, in the same manner, the injurious effect of Marioi's prenching of a false belief does not disappear, even if we were to call his preaching as Frafra Utsūtra misrita, a mixture of a false belief. But, let it be remembered that मनः एव मनुष्याणां कारण बन्धमोक्षयो. Manah dva manusyāņām kāraṇam bandha-moksayoh Mind alone, is the cause of bondage of Karnas, and of freedom from them, among human beings. Meritorious deeds are rewarded with freedom from evil Karmas, while wicked actions are fettered with evil Karmas for numerous future lives. The preaching of a wrong belief is disastrous not only to the person propagating it, but to persons taking advantage of it, and it is equally disastrous to numerous other persons who are acting according to it. Preachers should always look to the spiritual advancement of the people, and they should scrupulously avoid preaching against the prescribed tenets of any religion and also against the teachings of the Tirthankaras. A spirit of toleration and mutual help will win numerous adherents if the underlying principles are sound. Do not believe in what-ever I say because it is traditional. Do not believe in 26 ·202 I whatever I say because it is-logical. Do not believe-in whaterer say, because it is popular. Do not believe in whateverI say because it nourishes your faith Do not believe in whatever I gay because I am a famous Sādhu. But accept my word only if my preaching appears sound by, your in-born intelligence. A powless man with Sampaktva, a man with partial vows, an ascetic with desires for worldly pleasures, & person practising penance out of ignorance, a man having disgust towards worldly objects on account of misfortunes, & man having disgust for worldly objects on account of infatuation, and a man involuntarily suffering hardships, i. e. hunger, thirst, etc from compulsion without any desire to purge away the evil effects of Karmas-all these persons, destroying their Kármas, are born as celestial beings. Marloi, by reason of his observing even the impure irreligi. ous rites of 'an'ascetic-owing to igporance and infatuation; goes to heaven. Here, the soul of Napasāra, passing as Marici Parivrajaka through the third previous Bhava of śramana Bhagavān Mahāvfra, was born as a god during the fourth previous life We shall be able to know from the accounts of future lives, how a mixture of good and evil Karnas matures in a variety of ways, and shots pleasant or harsh consequences by giving a sool noble or low births. 3 KARMA THEORY: 29. It is advisable at this stage to have some acquaintance with Karmas and their varieties. In this rorld, one living being is born as an ant while another living being is born as an elephant. One man is wise while another is a dunce; one is rolling in realth while another is & pauper, one is quite healthy and strong, while another 18 greatly diseased, one is happy another is very miserable, one is liberal another very miserly; one is a master another his servant; one has ample-to-eat while another has to fork hard for a ·203 morsel of meagre bread; -one is brave while another is very timid. Even out of the two sons of the same parents, one becomes a king, while the other has to lead a very miserable life. A son, a father, a brother or a wife of whom an individual is very fond, becomes an eye-sore to him for some time and becomes an object of love again. A son who has been brought up with extreme fondness by his parents, kills them. A millionaire becomes a pauper and again a millionaire; a pauper becomes a millionaire, and again & pauper, -There'must be some-unforeseen agency: to account for such strangeness in this world. It is said, क्ष्माभृगृड्कयोर्मनीषिजडयोः सद्रूपनीरूपयोः सौभाग्यासुभगत्वसझमजुषोर्नीरोगरोगातयोः । श्रीमदुर्गतयोर्बलाबलवतोस्तुल्येऽपि नृत्वेऽन्तरं यत्तत्कर्मनिबन्धनं तदपि नो जीवं विना युक्तिमत् ॥१॥ 1. Kșniābhridrankayo-r-manisi jaďayoh sadrüpa nirūpayoh Saubhāgyāsubhagatya sangamajuso-r-niroga-rogārtayob Śrîmaddurgatayo-r=bal balavatostuly d’pi pritvè'ntaram Yattat-karmanıbandhanam tadapi no jīvam, vinā -yuktimat. 1 thought there is a similarity of becoming a human being * between a king and-a pauper, a wise man-and -& dunce, a beautiful man and a deformed person, a fortunate individual and a miserable one, a healthy person and one greatly diseased, a wealthy man and a penniless one, and between a powerful per- » son' and a delicate weakling, there is a distinction of Bondage of Karmas, and that even is not justifiable 'without siia Jiva, Indi vidual. Soul. 1 Karma in its philosophical sense, is work, notivn, vibration, action, or action-current, is our great. Indian scientist Dr. Jagadish Chandra Bose has recently shown In Saina Philosophy, the word is used with #double- signification“.riz-it is.used not only for ·204 vibrations or action-currents but also for their materialised effects epen during the next life or a series of future existences, greatly modifying the subsequent carcer. The Soul bas four great qualities,-riz-1, Apocreator Ananta Darśana, Perfect Perception and faith in the reality of things. 2. SETEGET Ananta Joãna, Perfect Knowledge 3. peatü Ananta Virya, Perfect porrer and 4 Rage Ananta Sukha, Perfect happiness. Association with Karmic matter keeps the soul from the realisation of this four-fold greatness, obscuring its perception and knowledge, obstructiog its progress onwards, and disturbing its happiness, Kinds of Karmas The main divisions of the nature of Karnas are eight yiz 1. Para Toft Jõānāyaraniya, Knowledge-obscuring 2 Tracoller Darsanāvaraniya, Conation-obscuring. 3. Fritet Vedaniya, the feeling-determining Karwa 4. ATEIT Mobaniya, Deluding Karma 3. 3 Agu, Age-determining Karma 6. 777 Nāma, Body-Making Karma 7. That Gotra, Family-determining Karma and 8. OFFATTO Antarāya, Obstructive Karma. The Karmas are of two kinds. They are:- 1. enfant Gbātiyā or Destructive Karmas whioh attack Bi affect the very nature of the soul 2. Enfant A-ghātiyā or Non-destructive, which do not affe the very nature of the soul The following four are fati Ghātiyā Karmas 1. mgrunty Jiāndyarniya, Knowledge-obscuring Karma phic obstructs the acquisition of knowledge. 2. Pierrecotty Darśanā varaniya, Conation-obscuring Karma, ] obscures conation, 3. Agata Mohadiya, Infatuating Karma which deludes the Sou It affects both Right Belief and Right Conduct. It is like solution of abelk in water. When the chalk settles down ·205 the opacity of the solntion is lost, and transparency is restored, for the time being, to the water, or the chalk may be entirely separated from the solution and permanent transparenoy obtained for the water. Under the influence of this Karnia, the person loses his equilibrium of thought and feeling 4. S77777 Antarāya, Obstructive Karma which obstructs the progress of the soul. These destructive Karnas retain the soul in mundane existence. The waar A-ghātiyā, Non-destructive Karmas or the action-currents of non-injury do not affect the very nature of the soul but determine merely the body and the environments in which the mundane soul must exist They are - 1. try Ayu, the Karma which determines the duration of the lives of all living beings. 2. ATA Nāma, the Karma which determines the character of our individuality i. e. body, height, size, colour etc. 3. Tit Gotra, the Karma which determines our family, nationality etc. 4. Qatt Vådaniya, the Karnia which gives pleasure or pain in mundane life. Through the removal of knowledge-obscurance the souls have Perfect Knowledge. Through the destruction of perceptionobscurance or faith-obscurance, there arises in them Perfect perception (or faith). Through the destruction of the vedaniya Karmas, they attain immunity from affliction. Through destruction of the Mohaniya, they attain unshakable perfection. Through destruction of Ayuh ( vitality) they acquire supreme fineness. Through destruction of Nāma, they acquire the capacity of allo wing all objects to occupy the same place with them (avagā. hana ). Through destruction of gotra, the souls are neither light ·206 nor heavy, noble nor mean. Through destruction of obstructive Karması they-attain infinite strength. The psychical condition, which makes the inflow of Karmic matter into the Soul possible, and which results in erat Karma Bandha, Bondage of Karuias, is caused by the baneful influence of 1. facra Mithyātva, Wrong belief or perverse conviction. 2. carcia Avirati, Vowlessness, non-renuciation An-undisciplined vowless characterless life. 3. THIS Pramāda, Carelessness. 4. $979 Kasaya, Passions, and 5. TTT Yoga, Vibrations in the soul through midd,-speech and body. The Părieties of Mithyātva, Avirati, Pramāda, Kašāya and Yoga, fare described in-8. previous chapter, to which the reader iis referred. This bondage of Karmas is of four kinds according to 1. faire Prakriti Bandha, the nature of the Karmic matteriwhich has invested the soul, %. Ferarre-Sthiti Bandba,-the period during which it is capable of remaining attached to the soul. 3 THEIT Rasa Bandba,-the charactér-mild or strong-of the actual frution of this "Karmic matter and- 4. au Pradeśa Bandha,-the number of«the Karmic atoms.

·Chapter VII. Pourth to the Fifteenth Previous. Bhavar Fourth Previous Bhava of Sramaņa Bhagavān Mahāvira. 80. After completing an existence of eighty-four hundred thousand years, without censuring his wicked actions and without making a firm resolve to abstain thenceforward from such wicked deeds, the soul of Marini was, after death, born as a celestial being with an age-limit of ten Sagaropams in Brahma dera-luka. Fifth Previous Bhava. On descent from Brahma dòva-loka at the expiry of his existence as a celestial being there, the soul of Marici was born, during the fifth Previous Bhava of Gramaņa Bhagavān Mahavira, as a- Brāhmaṇa named after Kausika, in a village named PT Kollāğa which was inhabited by merchants of various kinds who had come to settle there from distant parts of country, which was a safe residential place for many pious: ascetics practising numerous religious observances in surrounding districts, and which was very prominent among all adjoining villages. Káusika was well-versed in the six, religious - duties of a Brāhmaṇa, proficient in explaining the various interpretations of the - Vadas; atid was well-known throughout the country. He wasengrossed in worldly pleasures, busy with devising numerous plans for the acquisition of wealth, not the least afraid of undertaking huge concerns involving the destruction of animal life even of five-sensed living beings, and was fond of holding fra Mithyātva, False belief. During the latter part of his life, he became a face Tridaņdi sannyāsi, An ascetio bearing a triple staff. He died after completing an age-limit-of eighty hundred thousand years. Sixth Previous Bhava, After enduringrinnumerable miseries as '& minor god or ·208 a lower animal being resulting from absolute dependence on others during several minor Bhavas as a result of his wicked deeds during previous lives, and after wandering in Samsāra for a long time, he was born during the sixth previous Bhava of śramana Bhagavān Mahāvira, as a Brābmaņa named grafis Puspamitra in Equi Sthuņāka village. Beooming disgusted with enjoying worldly pleasures for & long time, Puspanitra took there are Parivrājaka Dikṣā, Initiation into a Order of Pariyräjaka mendicants, observed numerous religious practices mentioned in their canonical works and practised very severe austerities. Puspamitra lived for seventy-two hundred thousand pūrva years. Seventh Previous Bhava. Puspamitra was born, during seventh previous Bhava of Bramaņa Bhagavān Mahāvira as a god adorned with divine ornaments in Saudharama deya-loka. Eighth Previous Bhava. Descending on the expiration of his divine age-limit as a celestial being, he was born as a Brahmaņa named auta Agni. dyota in afast Caitya Sannivèsa. During the latter portion of his age-limit of sixty-four hundred thousand pūrva years, he took Pariyrājaka Dikşā. Ningth Prevlous Bhaya After death, he was born, during the ninth previous Bhara of Sramaņa Bhagavan Mahavira, as a god with a medium agelimit in Isana dova-loka. Tenth Previous Bhava After experiencing various divine pleasures for a long tima, he was born, during the tenth previous Bhaya of Sramana Bhar ·209 garān Mahātira, as a son nained afrua Agnibhūli to POETHET Śrvabhadrā, wife of a Brāhmaṇa named afts Somila of iter MInndıra rilage. In due course of time, Agnibhūti attained youth. 1 One day, a Pariyrājaka mendicant named Free Sūrasena, Wandering from village to village happened to arrive at Mandira village. He was competent in sixty kinds of physical sciences, clerer in preaching religious stories, and intelligent in reading the thoughts of others. On hearing the news of his arrival to the village, many persons went to see him. Sūrasdra preached an exposition of the tenets of his creed. People became greatly delighted on hearing his preaching, and they went home full of joy in their minds. He became wellknown in the village. On the next day when Agnibhūti and others went to him, they were cordially received by Sūrasena. They then took their seats at & suitable place for the purpose of hearing his preaching, and Sūrasèna carefully explained in detail the various tenets of his religious creed. All the people assembled there were greatly delighted. Meanwhile, one man from the audience, addressing Sūlasena said, “O Master! Why did you adopt the rigorous mortifying strict methods of ascetic life during your youth-which is delightful to the people like the Moon,-which is fit to be associated with delighted bright-eyed young females like a pearl necklacc, -Which is fit for sportive amusements like Chath Nandana Vana, on Mount Mèru,-which is replete rith the bounty of grace like the ocean,-and which is powerful enough to remove the pride of the God of Love? Because a thin string prepared from a lotuslibre is not sufficient to restrain an intoxioated elephant, the young sprouts of a mango tree cannot bear the burden of the weight of the feet of a strong Dhenka bird, and because a lotus-fibre cannot tolerate the touch of the pointed end of a sharp-edged sword; similarly, the bounteous grace of your 27 ·210 beautiful body is perfectly unfit for the practice of the austerities suitable for a hardy individual. It may perhaps bave been caused by bereavement of separa tion from a beloved female or froni loss of property or it may have been caused by separation from relatives or by some other misfortune. I am very anxious to know this matter, so if there be no objection on your part, please let me hear it. The Parivrājaka ascetic said “O worthy man! what is possibly unaccountable to you? Hear me if you have a curiosity to knov. An account of the Parivrājaka. "I was a very wealthy man at Fai Kaušāmbi, and was always ready to help numerous poor, helpless, estranged, and tcrrified persons, and to give them shelter. One day, when I was asleep at night I heard a terrific noise. Becoming afraid, I at once got up from my couch and as I was looking around I saw several formidable blood-thirsty bandits fully equipped with sharp daggers, bows and arrots, discus, spears and other sharp-pointed respons in their hands, and shouting loudly “Kill, Kıll”, pluudering the mass of wealth carefully hidden under the ground, takiog posecssion of horses from different stables, defeating servants and guardians fighting with them in self-defence, and taking away metallic ressels Anri house-hold furniture, as if they were varriors of the Gol of Death or the companions of Hell or thic Gram-fdtlrra of Wickedness. On seeing thein and becoming ben ildereri with imminent danger of impending death, I called out for my biy-giaris, but although I repeatedly called out for them, they did not rien anemer once, as if they were intoxicate or in a certain for an ir they had become perfectly senseless I at once thought that thing must harc been placerl under the influence of artificial fleeply the robbers or they must have been rendered scnsclogs le sono ·211 medicinal influence, otherwise, they cannot possibly fall into such profound sleep Whatever it may be, I must now take care of my own body.' With this idea in my mind, I walked slowly forward and concealed myself in & thick forest. The robbers took away erery-thing else except the stones and pillars of the house. At day-break, people of the town woke up. The talk about robbery spread everywhere. When I came to my house with some people and saw at each and every corner, I found that there was not left anything even sufficient for one day's meal With total loss of wealth, there was no money left with me with which to devise any nieans eren for my maintenance. When there was nothing left for my maintenance, I thought within my. self, “ Can I not feel ashamed by becoming a wandering nendı. cant after leading the life of a very prominent citizen in the town? I was taking my meals daily after giving alms to poor and helpless needy persons, how can I now look decent by always looking out eagerly for a morsel of bread for filling my cursed belly? I was invariably riding a horse accompanied by a coterie of servants, how can I now wander about on foot, alone in the town? How can I now lead a worthless life without fulfilling the wished-for desires of my fellow-brothern who were my playmates in dust? Having now lost all property, how can I listen to the taunting words of my proud enemies ? Should I therefore leave this place and go away to a distant land?" With this idea in my mind, I walked in the Northern direction and reached a village after some days. There, I went on a begging-tour, and took my meals. I lived in the village for many days One day I met a facet Tridandi,-an ascetic bearing a triple staff. I respectfully bowed down before him and took my seat facing him. We then narrated our mutual experiences of this life and I gave him a short description of my wretohed life. The ascetics said, "O child I leave aside your sorrow and adopt fortitude. It is a very common occurrence. It is said: It is not a very sad event that wealth does not remain per- ·212 inänent with wicked persons but what is highly sorrowful is that wealth iguores eren excellent individuals. Besides, the insolent and indifferent wealth does not even care for noble birth, beauty, strength, superior knowledge, or for valour. How can good conduct be expected from the overwhelming influence of the wealth which has acquired fickleness by its association with the waves of the occan, which has got adamantine power by being produced along with mizah Kaustubha Alani (a jewel produced at the churning of the ocean; an ornament of Visņu), which has acquired dirty habits by contact with the og Kalanka, Blemish, of the Moon with whom she lived, which has left off polite manners by assnciation with the celestial horse, which is a source of misery like the close contact with a dangerous poison, which has got deceitful feelings by attachment for a conch-shell, and which has left off sweetness by constantly living in the salty ocean ? Because, any one associating himself with unlike companions is not able to accomplieh the superior attributes Therefore, O worthy man! Leave aside your grief, carry on human effort and engage yourself in sowe useful undertaking. Wise men do not at all conceal anything after realizing the true nature of things. Besides, “O worthy man! Are you the only man deserted by wealth that you are so much distressed and you are at present witholding yourself from any useful undertaking ?” I said « Master | What should I do now? He replied “illustrious man! Now you should always keep yourself with religious observances in every way, because even immense wealth of persons disinclined to religious practices goes to destruction, while those who are rery careful in religions observances readily acquire prosperity even if they are destitute of wealth." On hearing this precept and becoming indifferent to Forld's & ·213 an enjoyment, I accepted asar Dîksā, Initiation in Order of Tridandi ascetics. Therefore, O worthy man! I have thus narrated the account of the cause of my indifference to worldly objects previously asked by you. Now begin to practise religious observances." Becoming greatly rejoiced on hearing this account, and with an ardent desire of taking Parivsājaka Diksā, Agnibhūti, the soul of Marici, bowed down before the Tridaņdı ascetic and bringing the fokled cavity of the palms of his hands in front of his forehead, spoke thus O Master! You have clone well that you accepted Diksa unler those circumstances causing indifference to worldly objects. By hearing this account, my desire for enjoying the pleasures of this world has completely disappeared, fascination for deceipt has ceased, and the jewel of correct knowledge has manifested itselt. Now do me the favour of giving me Diksā of your creed." He was thereupon admitted into the Order of Parivrājaka mendicants. He practised austerities and died after completing an agelimit of fifty-six hundred thousand pūrva yeers. Eleventh Previous Bhava. The soul of Marici during the eleventh previous Bhava of Šramaņa Bhagavān Mahāvīra was born as n god in Sanat Kuunā. ra dèya-loka, Twelvth Previous Bhava. Leaving the Sanat Kumāra deva-loka in due course of time, the soul of Marícı during the twelrth previous Bhava of Sramana Bhagavān Mahāvīra was born as & Brāhmaṇa named TETT Bhāradvāja in the excellent town saafarit Svetambikā. There also, after enjoying pleasures and pains of this world acquired by his previous deeds, he took Parivrājaka Dilsā during his old age in consequence of the penance of his former life, and ·214 after practising severe foolish penances becoming covered by a wicked dusky veil of wrong preaching like young boys playing with a cover of dust on them, he died on the completion of an age-limit of forty-four hundred thousand pūrva years. Thirteenth Previous Bhaya. During the thirteenth previous Bhava of Sraunaņa Bhagavān Mahāvīra, the soul of Marîci was born as a god in Māhendra deva-loka. Surrounded by numerous attending gods in the Vindna shining brilliantly by the rays of gems and precious stones, he began to amuse himself with various divine sports On the completion of his age-limit, he left the deva-loka. Fourteenth Previous Bhava After a number of repeated minor births as a bad god, & human being, a loner animal, or as a bellish being, the soul of Marici, during, the fourteenth previous Bhava of Bramaņa Bhagavān Mahāvīra, was born as a son to mifania Kāntimati, wife of a Brāhmaṇa named Salus Kapila of TISUTERTE Rājagriba Negara. He was named at Thavara and in due course of time, increasing in vital power, strength, and body, he reached youth. Although desirous of accomplishing religious observances on Seeing people afflicted with the misery of constant birth, old age, death, and numerous diseases, he never went to Jaina ascetics practising difficult religious vows nor to wandering mendicants of any other creed out of enchantment of excessire illusion. One day, he met with a pri Tridandi ascetic whose nose was flat and whose teeth and upper lip were cleft. On seewg bim, he was at once greatly pleased, as if by the accidental meeting of an unobtainable favourite individual like the night lotus by the sight of the Moon or the day-lotus by the sight of the Sun, rith his lotus-hike eyes shining brilliantly like the Asoka Tree blooming by the striking with the feet of an young female dressed with a scarlet-red cloth, ·215 Prompted by an urgent desire arising from his inclination of taking the vows of a Parivrājnka mondicant consecutively during some of his preceding lives, he went to the Tridaņdi ascetic and bouing down respectfully before his feet, hc requested him for a preaching op religion. Thinking him to be a fit person, the Tridandî ascetic explained him tho principles of his cult, and then said'. O excellent man! You are a lucky man. You should not remain in this Samsāra in the manner I lived a miserable life and became a victim of worldly desires. Thāvara asked:-O Lord I How were you miserable before and how were you harassed by worldly desires ? I am anxious to know it. Please, therefore, narrate your account. The Tridandi ascetio said “O excellent man! Listen! Having thoroughly attained puberty, perfectly full of the relish of sexual desires, fearful ön account of marine fishes in the shape of ignorance, coupled with surf waves in the form of pleasures of the senses, pervading with the charm of the tide of shamelessness, unsurmountable on account of the whirlwind of bad disposition, full of the mud of wicked sentiments, inherent with an innumerable group of crafty crooked ideas, combined with the dreadful roaring of arrogance, and with the flame of the fire of AFAT Manpiatha, the God of Love and tender with the dense covor of vice, and Icaving off disrespectfully my home and my kingwen like a hermit, and becoming devoutly attached to coquettish young handsome females with eyes resembling an expanded blue-lotus, elegant with exalted breasts fit for great enjoyments, with charming forearms resembling surging waves, walking like royal swans with their lotus-like feet, making soft note, and handsovio like small garden ponds, I spent much timo in enjoying amorous sports with a dancing-girl named SÄTEST Anangagènā Deeply involved in filial love towards her, I used up the ·216 entire wealth carned by my father and my grand-father, in constantly giving her costly ornaments, valuable garments, eatables, flowers, and perfumes. When homercr, Anangasènā knew that I had become extremely poor, she abruptly left me with many insults, like a succulent colouring plant deprived of its juice, like a vessel of an intoxicating drink after the contained intoxicating drink has been drunk off, or like a meagre residne of offul remaining after the completion of a pieal. I then left Anangasènā's residence and went to my own house. Becoming greatly distressed, on seeing my house ful of innumerable pits and holes, its former grandeur lost and appearing terrific like a vast burning ground, I went to a foreign country and wandering a number of days, I at last reached a deserted village. There, I saw a small bundle of ashes lying on the ground. I picked it up and on opening the various knots securely fastened with sealing yax, I found a written Ta Bhoja-patra,-Leaf of a Birch Tree,-and on reading the writings out of curiosity, I came to know the account of å hidden treasure of ten million jewels with the name of the village, surrounding direction, and other tokens of the treasure, and greatly rejoiced, I secretly concealed the written leaf in every way. Gning towards the direction described in the leaf, I reached the village in a short time. I examined the place of the hidden treasure and was immensely pleased when all the signs tallied with the description on the leaf Then, on an excellent night after giving an oblation of food in various directions, I commenced to dig out the place of the hidden treasure and as soon as I had not even dug out one hand deep, a number of huge snakes, formidable with the inflation of their very strong hoods, moving their unsteady tongues to and fro like the flash of a lightning, pouring out poisonous einanations like sparks of fire produced by the exaled vind taken by the mouth, striking the ground with the mass of their tails, and moving fiercely their red eyes shining brightly like the flame of a lamp, instantly made their appearance and biting me severely, they violently tore up my whole body.

·Stupífed by the excitement of very powerful poisous, I. fell, down, on the ground. The night passed off in a miserable state and the blessed Sun rose as if with the object of doing me a great favour. The people of the village saw my deplorable condition, and, out of compassionnte tenderness, they trented me for snake-poisoning. By their medicinal treatment and the influeuce of mystio spells, I was perfectly cured of my snake-poisoning. When the people of the village asked me about my misfortune of the previous night, I narrated the account of the treasure as it was. I lived there for several days, and then went in one direction. Going onward one day, I met with one man. On account of similarity of indate disposition, & friendly relation was formed with him On a certain occasion, he secretly taught me the correct method of conjuring up a female yaksa in a cave and requested me very respectfully, saying, “If you become my, associate, we will enter the cave." I accepted his request owing to my strong attachment for enjoyment of eensual pleasures, After an uninterrupted journcy for several days, we reached # cave named teatre Valayāmukba. We worshipped the door of the cave and the female guardian-spirits of the door of the cave. On an auspicious day with the planets in lucky conjunotion, we took abundant food with us, entered the cave with lamps in our hands, and passing over several low and high places, we saw at one spot, a female Yaksa sitting on an excellent gold lionseated throne shining brightly like a mass of lightning. Her face appeared extremely handsome by the mass of splendour of brilliant ear-rings hanging on her cheeks. Her body appeared very beautiful by ornaments of various kinds of jewels. She had a neck-lace of nine strings of pearls as big as the fruit of Amalaka Tree (Embelio Myrobalan). On beholding the unforeseen and wonderful appearance of the charming body of the female Yaksa who resembled the tender branch of the full-bloomed and captivating tree-post Manmatha, the God of Love,-who encban- 28 ·ted the mind like a Goddess of Prosperity and Beauty of the under-world, or that Rati,-one of the wives of Kāma, or a divine female, and who held toy-lotuses in her charming bands, and becoming love-lorn by the lust of sexual love, we tried to approach the female Yaksa. As soon as she saw us coming towards her, she at once entered a round fire-pit dreadful with a highly illuminating fierce flame. As if tounded by a heavy hammer, and with our faces darkened by remorse, we began to think within ourselves, "Shall we now go back? or should we sacrifice our bodies in the fire-pit full of the loveliness of the contact of her body, like so many butterflies? This terrible fire will burn out our bodies only within a moment, and the question of meeting the female Yaksa is full of doubts. But if we are kept alive, we will again acquire wealth and happiness." While we were thus meditating within ourselves, a ne Ksètrapala,-& tutelary deity of the fields, with a very heavy body like & huge elephant issuing from a boter of creepers in a thicket, shaking the earth with his bulky heavy body, deafening the directions by the mass of echo arising by repeatedly striking the ground, terrifying on account of the dark envelope of radiance of his armlets made from the horns of a wild buffalo as dark as lamp-black, holding a large skull in his hand, appearing as if he were the creator of the dark-night of the God of Death, emitting an unpleasant mass of smoke difficult to look at, from his mouth, and with the bunch of his hair tied with terrible black snakes making a fierce hissing sound, came at once to the spot, and looking at us with his eyes red-shot with violent anger, he said, "O vile people ! You have entirely left aside your virtuous conduct. You are frightened even by the noise of my body, could you not find out any other place for your consolation that you thought of coming here? Suffer now the evil consequences of your immodest bebariour. With these words, be caught hold .of us who were trembling with fear like withered leaves set in motion by Finds, and seizing us suddenly by the feet like a young lamb, he hurled us with such tremendous force that the fell in front of the door of the rule Valayāmukha cave. + ·219 We passed the remaining portion of the night, as if we were in deep sleep. At Sun-riso, we opened our eyes and began to think "Whioli is this country? Who brought us here? Why did we sleep on this ground? Where is that cave? Where is the TSTART Yaksa kanyā,-female Yakşa ? O! is it a dream or jugglery ? Or, is it an intimidation or an illusion ? " Remaining in doubt for a long time we at last knew the true nature of the accident. We then proceeded on and reached FTAETIT Bènātaţa Nagara. There also, we found out a man possessing supernatural knowledge and powers, named fag Sivasundara. We secured him by politeness and other means. He was greatly pleased with us, and he willingly gave us merruatT # Katyāyaniya Mantra, -the Kātyāyaniya spell-and showed us the procedure of accomplishing it. I commenced the sacrificial ceremony, in the temple of sfogº Caņņikā, Durgā-devi, as shown by the teacher. Although becoming terrified, owing to want of audaoity even by the shaking of a blade of grass, I boldly tried the accomplishment of the spell. But suddenly a terrible great demon, accompanied by a retinue of very strong, tall, and frightful paars Kāla-vétāla, ( a kind of wicked demons that take possession of dead bodies ) appeared before me, Becoming bewildered with fear of death at the terrible sight, I forgot the words of the Mantra (incantation), and began to run away to my residence. Then, saying, “You have boen misinstructed by some impudent man and undoubtedly stretching forth his powerful arm, he drew me near Durgā-devi and dealt me such a severe blow with his fist that my nose became flat and unfortunately some of my front teeth were broken in pieces”. Therefore, Ol worthy man! if you are not convinced of the statement of the previous account of my life which you asked me to give, then, satisfy yourself by looking at my mouth. Thāvara, then, said, O Master, which wise man will not bolieve in the fault of desire of worldly pleasures which is quite ·SIDDHANTAS SAMAVA SAPANA 220 apparent? You have acted very wisely that you took this pow. I am also desirous of having that you, you, therefore, do me the favour of giving me Dikşā He, there-upon, initiated Thāvara into his Order of Mendicants, and Thāvara yas then busy with his religious duties. He was very firm in practising most difficult penances, but his true knowledge tas ocoluded by false belief, He died after completing an age-limit of thirty-four hundred thousand pūrva years. Fifteenth Previous Bhava. After death, the soul of Marſoi, was born during the fifteenth previous Bhapa of śramana Bhagavān Mahāvíra, as a magnificent god in ret Brahma dėva-loka. Let it be remembered that the soul of Marici became & wandering mendicant for six future lives on account of his fondness for the doctrine of a facelo Tridaņdi,-an ascetic bearing a triple-staff invented by his own in-born intellect. Besides, he was born in families of beggars, Brahmaņas ( with begging proclivities ), and other low families, caused by the evil influence of Art Nica Gotra Karma,-a Karma inducing birth in los families on account of his boasting for his noble family. Therefore, on seeing the evil consequences of propagating against the Teachings of the Tîrtbankaras, and of boasting for noble birth, O wise devout persons I leave off for ever, the wicked practice of propagating against the teachings of the Tirthankaras end of boasting for noble birth. BRI JAIN SOCIETY

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·INDEX Abhaya-dāns 38, 90 Abbigraha 48 Adhah Loka 20 Aļh Dvipa 22 Adharma 3 Adhigamaja Sawyaktra 61 Aghātiya 12 Agnibhūti 209, 213 Agnidyota 206 Agni Kāya 10 Agni Kumāra Agni-mānendra 120 Agra-mahisi 14 Aguru-laghutva 8 Airāvata-Ksatra A-jīva Tattva 1 A jīva 1, 2, 8 A-jñāna 52 A-loka 8 A-lokākāśa 20 Amitagatindra 120 Ananta Caritra 4 Darsana Jfāna 4 Kāya Jivas 10 Virya A, 8 Anābhigrahika Mithyātva 49, 44 Anābhogika mithyātva 43 Anādi Anantr 40 Santa 40 Animā 15 Antarāya Karma 69 Anukampā 60, 67 Ap Kāya 10 A parigraha Aparyāpta Aannjni A-sanjni Panodndriya Asura Kumār& , Avadhi Jhina 198 Avagāhanatya 8 Avyābādhatā 8 A-virati 8 Abhigrahika mithyātra 44, 45 Abhinivesika mithyātva 44, 49 Abāraka 18 Anapiņa 18 Arya Ksetra 23 Aśrava 3 Āstikya 68 Asuri 194 Ātrā 4 Ayuh Karma 69 Balindra 120, 121 Bandba 3 Bädara 11 Bähubali Bhakta Katlā 53 Bbarnta Cakravartin 177, 178, 179, 180, 181 Mahārāja 177 Bharata Kşctra 22, 23, 179 Bhāradhrāja 213 Bhoga Bhumi 26 Bbujn Parisnrpa 16, 17 31 ·221 Tu Bhuyana-pati gods 21, 117 Bhūtānendra 120 Birth of Marici Kumāra 169 Brahmacaryą 106 Brahma dève-loka 138 Brāhmi 101, 154 Caksu Indriya 4 Camarèndra 120 Catur-indriya 13 Catur-vidh Sangha Catuspada 8 Caritra 4 Cárvāka 3 Darśana Mohniya Dersanāvaraniye Karma. 69 Dayā: 68. Dayā-dāna 68 Dana 112 Dāyaka Suddhi 08 Desa Katha 53 Dèşa Virti Deva Gati 8 Deva 115 Dèya Suddbi 1.00 Dharanèndra 120- Dharma 3, 84, 85 Dharmopagrahika-dāna, 98 Dhataki Khanda 20 Diga-kumāri 120 Disi Kumāra 120 Diksā of Marici Kumāra Drafya 15 Dravy& Prāna 4 Dreşa 78 Dvi-indriya 18 Ekendriya Jiyas 4, IS Eternal Peace 1 Final Bliss Final Emancipation Garima 15 Ghana Vāta Valaya 20 Gbanodadhi Vāta Valaya 20 Ghosèndra 120 Ghränendriya 4 Gospada 82 Gotra Karma 69 Grähaka Suddhi 99 Haimavata Ksatra 22 Hairanya Ksatra 22 Hari Ksétra 22 Harikāntèndra 120 Hari sāhèidr 120 Himavān 22 Ikşu-Para Dvipa 22 Inanguration of Sri Sangha 163 Indra 120 Indriyas 6 Isāna ddva-loka Isänendra Jalacara Jiras 16, 17 Jalakantèndra 120 Jala prabhèndrs Jambu Drip& 21 Jambu Vriksa Jāti 184 Jiva Tattra 1 Jiva 1, 2, 3 Jilāna Dana 89 Jõānāvaraniya Karma 69 Jiāt Khaņda Vans Jiät Ksatriaya Jyotisk 21 Kapila 214 1- ·225 Karma I, 5 Karna Bhumi 20, 21 Kausika 207 Kāla 101 hala Suddhi 101 Kälodadhi 0 Kāpota Leśyā 136 Kāya Yoga 4 Kersla Darśana 18, 49, 168 Jõāna 48, 49, 168 Krişna Leśyā 136 Ksatriya 56 Kisètra 14 Ksira x2 Kșira Samudra 22 Ksira-vara Dripa 29 Ku-dera 34 Ku-dharma 36 Ku-guru 35 Kulakara 14 Kundala Drípa Laghimā 15 Lavaņa Samudra 20 Lantaka dèya-loka Liberation 1, 2, 40, 41 Liberated Souls 1, 2 Living 1, 2, 3 Living Beings 1, 2, 3 Living matter 1, 2, 3 Living Souls 2, 3 Lokākāśa 30 Nadhya Loka 20 Alah, Himavān 22 Mabs Sala Mahima 15 Makara 82 29 Mana Yoga 4 Mapah Paryāya Manusya 14 Marici Kumāra Marici Muni Marici Parivrājaka Materiality 1 Matter 1, 2, 3 Nahā ghosèndra 120 Mahendra 129 Mānas Sarovara 68 Mānuşottara 20, 22 Mithyātva 37, 49, 64, 81, 82 Moba 176 Mohanīya 67, 82 Moksa 1, 45, 68, 85,150 Mokṣa mārga 45, 68, 150 Moksa Pada 185 Mount Astāpada 177, 177, 180 Mount mèru 21 Muktātua 1, 2, Mundane 1, 2, 3 Nami 15, 156 Nandana Vana 209 Nandiśvara Dvipa 22 Naraka Gati 13 Nayasāra 73, 75, 76, 78, 84, 85 Nāga Kumāra Nārakas 14 Nāraka Bhumi 14 Nirjara 5 Nirrāņa 186 Nirveda 65 Nisadba 22 Nisurga Saingaktya 61 Nila 22 S ·226 Nila Lèśyā 137 Non-living 1, 2 Non-Soul 1, 2 Padma Lèśyā 137 Pancendriya 14 Panka Prabhs 139 Paramādhāmi 138 Paryāpta 9 Paryāpti 17 Paryaya 9 Patanga 126 Perfect Knowledge 1 Prabhajanèndra 120 Prakāmya 15 Pramāda 53 Prāņa 4, 17 Prithvi Kāya 10 Pudgala 1 Punya 4 Purima-tāla Purnèndra 120 Puskara-vara Dvípa 20 Puspamitra 208 Ramyaka Ksetra 22 Rasanā Indrya 4 Ratna Prabhā 139 Raja Risabha-dova Rājya Kathā 53 Rijusutra 48 Risabha-deva Swāmī Romapakkhi 17 Rukmiņi 22 Šankā 65 Satrumardana 72, 73, 75 Sasa Nāga 85 Šikharın 22 Śíla 102, 105 Śrotrëndriya 4 Sukla-dhyāna Sukla Leśyā 137, 138 Śrosośvāsa 4 Sakāma Rūpitra 9 Samsaya 52 Samsāri Jiva 9 Samvara 3 Samvega 65 Samyaktva 8, 65, 84, 85 Sangraba Naya 48 Sanjni 15 Sanat Kumára 138 Sa-prāņa Sthāvara 9 Saudharma deva-loka 138 Saudharmendra 129 Sadharana Vanaspati Kāya 11,12 Sāla 65 Soul 1, 2 Sparśana Indriya 4 Sthāvara 9, 13, 22 Sthānāka Sanniyeśa 208 Strī-Katha 53 Su-deva 24 Su-dharma 31 Su-guru 34 Su-patra Dāna 68, 88 Susumāra 16 Suvarna Kumāra Sūksmatva S Sumangala 68, 154 Sündarī 68, 154 Sūrasena 209, 211 Srayambhu Ramana 22 Srayam Prabhã 22 ·227 Tamah Prabhā 20 Tamah Tamah Prabhā 20 Tèjolèśya 136 Thalacara Jivas 16, 17 Tiryanca 14 Trasa Jivas 9. Tri-indriyas 13 Udaddhi Kumāra Urdhra Loka 20 Vacana Yoga 4 Vaikriyaka Sarīra 15 Vaimānika 129 Vanaspati Kāya 11 Vašitva 15 Välukā Prabha 20 Vāņa Vyantara 126, 127 Varuņi-vara Dvīpa 22 Vāta Valaya 19 Váyu Kāya 4 Vāyu Kumāra 113, 118, 119 Vådaniya Karma 69 Vedāntists 3 Vèņu-dèrèndra 120 Vidè ha Kśətra 22 Vidyā dbara 176 Vidyut Kumāra 120 Vikalendriya 53 Vinami 156 Vinaya 52 Vinitā Nagari 148 Višisthèndra 120 Virya 6 Vyantara 21, 126, 127, 134 Vyavahāra Naya 51 Vyavahāra Rāśi 12

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·1. Śramaņa Bhagarān Mahavira Vol. I Part I Life.
2. Sramaņa Bhagavān Mahāvīra Vol. I Part II Life
3. śramaņa Bhagavān Alabāvīra Vol. I Part I Life.
4. Bramaņa Bhagavan Mahāvīra Vol. II Part II Life.
5. śramaņa Bhagavān Mabarīra Vol. III Gañadhara-vāda
6. śramaņa Bhagavān Ilahāvīra Vol. IV Nihnaya-vada
7. Bramaņa Bhagavān Bahāvīra Vol V Part I Sthavirāvalı
8. Śramaņa Bhagavān Mahāvīra Vol. V Part II Sthavirāvalı

·VOLUMES of Śramana Bhagavān Mahāvīra Series. In the year 1941-42. Four Volumes of the book " Śramaná Bhagavān Mahāvīra” written in English, from authentic material collected from Jaina Scriptures and other sources, by Muni Mahārāja Śrī Ratna Prabha Vijayaji-a disciple of Śāsana Sam rāt Acārya Mahārāja Śrimān Vijaya Nòmi-sarīśvaraji-were published. At the time when the work of printing these volumes was undertaken, the cost of good Printing Paper was annas three and six pies per lb. and printing, as well as, other charges were low. But during the year 1941, the cost of Printing Paper increased greatly owing to War difficulties, and some of the printing work had to be finished with paper bought at a price varying from annas Twelve to Fourteen annas per lb. The work of printing had to be finally stopped as the required quality of paper could not be had in India at any cost, nor could it be got from foreign countries, However, after four years of anxious waiting for conditions to improve, a sufficient quantity of good Printing Paper has been recently obtained from England, and the work of re-printing the volumes-revised and augmented with much additional matterhas been commenced from July last. Instead of four books there will be eight books greatly increased in size, as esplained in the accompanying Table of Contents of each volumo. The market-price of Printing Paper has considerably increio. sed and printing charges have increased three to four times, on account of heavy labour-costs. Taking into consideration the ·4 enbanced cost of materials and labour, and the heavy charges of make-up, as well as, the utility of the volumes, we have, as far as possible, tried to keep the prices of the individual books within very reasonable limits. For the present, Volume IV Nihnaxa-vāda, containing various philosophical discussions, is being printed and will be published next month. It was given preference, as there is much demand for it. Immediately after it, the work of printing the two Volumes of śramaņa Bhagavān Mahāvira-divided into four parts viz Vol. I Parts I & II and Vol II Parts I & II-four books containing authentic accounts of the Life Incidents-collected from various Scriptural works-of the twenty-seven bhavas (worldly existences) of the last-(twenty-fourth) Tirthankara-śramana Bhagavān Mahāvīra-of the Jains-will be taken in hand. The first part (Vol. I Part I) will be ready by the end of the current year. The remaining parts will be published in due course of time. The prices quoted for each volume are approximate. They are not likely to be increased but they will be proportionately reduced in accordance with the nature of the cost of the prevailing materials and of labour conditions. N. B. A discount of 50% on published prices will be allowed on orders received from Universities, Recognized Societies, Associations, Institutions, Public Libraries, Educational Societies, Religious Institutions. eto.

·Contents Sramaņa Bhagavan Malāvira. Volume I. Part I CHAPTER I. Jiva Tattra and A-jiva Tattva-Kinds and Varieties of Souls-Sthāvara Souls-Nigoda Living Beings-Tras (mobile) Souls-Varieties of Indriya Souls-Nārakas-Tiryancas- Manusyas-Dèras-Kinds of Tiryanca Pancendriya Souls-Sthalacara-Jalacara Khécara-The Universe. CHAPTER II, Su-deva-Arbat Dera-Su-guru-Su-dbarma; Ku-dera Ku-guru-Ku-dharma-Nithyātva-Kinds of Mithyātya- A-virati-Pramāda-Kinds of Pramāda-Kasāyas-Kinds of Kasāyas.- No-kaşāyas-Yoga. CHAPTER III. Samyaktva-Kinds of Samyaktva-Story of the Farmer-Signs of Samyaktva. CHAPTER IV. First Previous Bhaya of śramaņa Bhagavān Mahārîra-King Satru-mardana of Jayanti Nagari-Nayasāragoing to neighbouring forests for bringing timber-Nayasāra giving food and drink-materials to Sadhus who had lost their way in the forest-Preaching of Dharma-Varieties of Dāna-ſſla (chastity)-Tapah ( austerity )-Bhāva-Samyaktva. CHAPTER V. Second Previous Bhava (as a celestial being in Saudharma dèra-loka-Dayas or Celestial Beings-Kinds of Bhavana-pati gods-Kinds of Vyantara and Vāņa-ryantara gods- Vaimānika gods-Number of Vināns (celestial cars)-Colours of Vians-Height-Age-limit-Food-Respirations-Leśyās etc. of Celestial Beings-Previous Bhayas of Celestial Beings-Future Bhavas of Celestial Beings. CHAPTER VI. Third Previous Bhaya. Rājā Rşabha-ddva of Vinitā Nagari-Dikşā of Rājā Rşabha-dº78-Kerala Jhānn of ·6 Bhagavān Rsabha Svāmi-Final Emancipation of Maru-deri Mātă- Sermon of Bhagavān Sri Rsabha Swami-Birth of Marici-Diksā of Marici Kumāra-Story of Angāra-dāhaka-Marici Muni becoming slack in performing religious duties-Marîcı Muni assuming the apparel of a Parivrājaka-micndicant-Bharata Chakravartin orders out five hundred bullock-carts full of food and drink materials-Tirthankara Blagarān Sri Rsabha-dóra goes to Mount Astāpada.-Explanation of avagrahas-In the Samavasaraña there, Bharata Cakravartin asks the Bhagavān whether there will be any other person who will become a Tirthanbara uke him. self in future or not? On Bhagaran's pointing out to him, his own son Marici, ho was sitting in a corner-dressed as Parivrājaka-as a future Vasudeva, a future Cakravartin, and as a future Tirthankara, the delighted Bharata Cakravartin went to Marîci and paid him homage as a future Tirthankara- Marîci rejoicing with joy and dancing frivolously out of pride for his noble birth, incurred the evil Karma of birth in low families-Nirvāņa (Final Emancipation ) of Tirthankara Bhagaran Sri Rşabha-deva Swāmî.-Kapila becomes a disciple of Marici-Some considerations about birth in a los famuly-Karnia Philosophy-Kinds of Karmas. a CHAPTER VIL Fourth Previous Bhava as a god in Brahma dèya-loka-Fifth Previous Bhara as a Brāhmaṇa named Kausika in Kolāga village-Sixth Bhava as a Brāhmaṇa named Puspamitra in Sthuņāka yıllage-Seventh Previous Bhaya as a god in Saudharna dèya-loka-Eighth Previous Bhata as a Br& hmana named Agaidyota in Caitya-sannivèsa-Ninth Previous Bhaya as a god in Iśána dèva-loka-Tenth Previous Bhara as a Brāhmaṇa named Agaibhati in Mandıra village-Eleventh Previous Bhava as a god in Sanat Kumāra dèya-loka-Tirelfth Previ. ous Bhava as a Brāhmaṇa named Bhāradhyaja in Svetambikā- Thirteenth Previous Bhaya as & god in Mahendra deva-loka Fourteenth Previous Bhava as a Brābmana named Kapila of Rājagri ba Nagara-Fifteenth Previons Bhava as a charming god in Brahma deys-loks, + ·a Vol Part Royal Outsvo Sire. Cloth-vind rrith Illustrations. Pages ahut 400. Price in Vitron of industivāna. Rs. 8 (Eight). Packing and Postage erir. Fostejern 16:. U, S. of Awcrica. $.4-0-0. Śruma: a Blugaran Maltārira. Voll Piirt II CHIPTER 1. Sittenth Previous Bhava-Birth of Viśvawhati Kumra-rias iblioti kimīra gown to Puspa-karandaka gerilen for omwent urng Spring-Festival-Viśvabhūti Kuma- You treacherously not with a Inre my to fight with a frontier forintory prince at the in-tigation of Direen Madana-lèkhā. When Viši abheti kiumral returncil buone he realised that it was sell-designed plus of JPvw1.3-lèkhā to drive him out from the gar.ion to make 1000 for her son Viśākha-nandi Becoming enraged at this insulting diplo'nacy, Viśvabhūti Kumāra renounces tlic plensurable rnjoyments of the world and he takes Bhāgarati Dilsi at the hands of Acārya Sambhati Sari. Viśvabhūti Muni practiscd sccre austerities during his ascetic life and sent to various towns and villages with the object of preaching the principles of the Tirthankoras-When Viśvabhūtı Muni-ihose body had become greatly debilitated by continuous fastings and penances-iras going for alms after a continuous fasting of one month nt Wathura ( MIuttrā ), he was accidentally knocked down by r rushing cow. On seeing that Viśvabhati Muni bad fallen down on the ground owing to a strong impact with the body of the cow, his cousin Višākha-nandi who had gone to Mathurā with a number of his attendents on his marriage-ceremony with the daughter of the king of that place, began to crack jokes at the withered condition of the body of Viśvabhūti Muni. The penitent Muni was greatly offended, and he made niyaņa-nidāna-la firmi determination ) to be able to possess after death, sufficient strength to kill all those persons at one blow, by way of revenge. Although Viśrabhati Muni was repeatedly advised by Sthaviras and others to desit from the attempt, he did not leave off his firm resolution, and having died without strict ·tou an age-limit expiating for his sinful act even on his death-bad, he was born as a god in Mahā-śukra dėva-lokz-Seventeenth Previous Bhava as a brilliant god in Mahā-śukra dėva-loka with of seventeen (17) sägaropam years. Appendix No. 4 containing Some Note-worthy Points about the Sixteenth Previous Bhara of Sramaņa Bhagavān Mahāvīra. CHAPTER IL. Eighteenth previous Bhava of śramana Bhagavan Mahāvīra-Tripristha Vāsuddya-Queen Bhadrā-the chief consort of the king-(King Ripu prati-Šatru of Potanapura)- gave girth to Acala Kumāra portended by four Great Dreams- After a few years, birth of a daughter named Mrigãrati to Queen Bhadrā-When Mrigāvati altained youth and marriageable age, King Ripu prati-ſatru becoming greatly enamoured with her exquisite beauty and blooming charms, publicly and shamelessly contracted marriage with his own daughter disregarding violent protestations from Queen Bhadrā, Acala Kumara, family-members, feudal princes, ministers, religious preceptors, and from a large majority of citizens, who were painfully grived at such an un-natural and utterly disgraceful alliance, and, having made her his chief queen, he began to enjoy yorldly pleasures with her. Queen Bhadrā-the girl's mother-becoming displeased by this heinous act, and greatly distressed by publio censure, went away to her parents' house in the Deccan and passed her days in mourning. The parents of Queen Bhadrā were very Healthy. A nice town named Māhèśvari-complete with high city-falls, beautiful buildings, temples, dharmaśālās (inns for travellers ), catticcamps, big market-places, and gardens inhabited by wealthy merchants-was built for her and it soon became a very flourishing city in the South. By this heinous act on his part, King Ripu-prati-Satru, came to be, afterwards, called Prajā-pati. (literals, husband of one's own progeny) by the people, on account of his having & desire of serul intercourse with his own daughter. The soul of ·obstructed by any rules of decenoy and un-prevented by any door-keeper, at once rushed into the private chamber of the Inner Court, and abruptly communicated the message to King Prajāpati-The king hurriedly got up from his seat, to receire Visvabhtti Muní, descending from Mahä-sukra đờva-loka, assunted the form of a foetus in the pomb of Mrigāvati-devī portended by seven great dreams.-Birth of Tripristha Vāsudėva-Celebration of Birth-festivities.-Attainment of youth-Cleverness wrestling, use of war-lıke weapons and various arts and sciences- Prati-Vásu-dova, Aśvagrīra of Rājagriha Nagara.-The soul Viśākha-nandi Kumāra born as a lion in a den near the ricefields of tho Prati-Vasudeva-One day, Prati Vasudeva Ašvagrī. Ya, invited a very clever astrologer into his private-chambers and confidentially inquired as to how and by whom he will meet with his death-The astrologer reluctantly but positively replied :-"O king 1 I can see that your death will be caused by the powerful man who will easily kill the lion living in his den in your rice-fields and the min who will insult your messenger Caņdavèga so widely respected by all your feudatory kings."- The lion in the rice-fields of Prati-Vāsudėya Ašvagrīva was doing much damage to the cultivators of the fields, and so, they requested him to afford them suitable protection. Thereupon, Prati-Vāsuddra Ašvagrīya sent orders to his sixteen thousand feudatory kings to give their services by turns, for the protection of his cultivators.-The Prati-Vasudėra, then, inquired of his ministers as to who were very powerful among the young princes of his feudatory kings. The ministers said "We cannot definitely say, but we have heard that both the young princes viz Acala Kumāra and Tripristha Kumāra of King Prajāpati are clever and powerful. Thereupon, Prati-Vāsuddva Ašvagriva, sent an order through his messenger Candavèga, to King Prajāpati to come and see him immediately. At the time when Caņdarèga arrived at Potanapura, King Prajāpati, his princes, familymembers, and some citizens had met together in the Inner Court of King Prajāpati, and there was excellent dancing, dramatic performance and great rejoicing going on. Now, Caņſavèga, un- ·18 the messenger and thera occurred a sulder break in the revelry. Prince Tripristha Kumāra became greatly enraged at the rude behaviour of the Prati-Väsuddra's messenger and having dealt him blows with his fists, feet, and stick, he took back all the valuable presents received from king Prajāpati. Now Prati-Vāsudòva Aśvagrīva became very angry on hearing about the insult to his messenger and he realised that the first part of the foretelling of the astrolger-that the man who would insult his messenger Candavega will cause his death-may turn out to be true. So, he at once sent another messenger to Prajāpati and ordered him to go immediately to rice-fields, and to give protection to his cultivators against the ravages of the lion lurking there. King Prajápati became realy to go there, but both his princes viz Acala Kumāra and Tripristha Kumāra vehemently implored him not to undergo the risk on account of his old age, and they went there with men and materials, against his wish. When nearing the den of the lion, Tripristha Kumāra left his men and materials at a distance, and he went on foot to the den, without carrying any weapon, and unaccompanied by his own brother and unassisted by any of his numerous soldiers, as he thought it contrary to all rules of justice for hunters to take with them a clever party of numerous well-selected persons fully equipped with various destructive weapons, on horse-backs or some such vehicles, for attacking a single, solitary tiger or lion, posting themselves on high platforms erected on tall trees or protruding rocks on mountain-peaks, Standing fearlessly just near the entrance of the den, Tripristha Kumāra repeatedly coaset the lion for a duel fight with himself, ani, as soon as the lion jumped on him, Tripriştha Kumāra, at once caught hold of the lion's upper jaw and tightly grasping his lower jaw into his left hand, he readily cut the lion into two vertical pieces. When the lion died, the cultivators were greatly pleased with the bravery of the prince. On his return towards Potanapura, Tripristha Kumāra instructed the cultivators to give the lion's skin to Pratı-Vásudèra Aśragrīva, and to inform him that as the lion was not dead, his rice-fields will, for the present, be free from danger. - ·11 When both the princes of king Prajāpati returned home with their party, King Prajāpati pas estremely delighted and there was great rejoicing in the town. When the cultivators narrated the unique bravery of Tripristha Kumāra in killing the lion before Prati-Väsudėva Aši agriya, he became alarmed and he began to be convinced more about the truth of the fore-telling of the astrologer viz that his death would be caused by the person who insults his messenger Caņdavèga, and, also by the person who kills the lion With the deceitful idea of killing both the princes of King Prajāpati, the Prati-Vasuddva Ašvagrīva sent another messenger to King Prajapati and told him-“Go and tell Prajāpati, since you are too old to serve, you send both your princes-Acala Kumāra and Tripristha Kumāra-to me for my service. They will be very amply rewarded with large estates and money, and they will have higher dignity among feudatory kings. In case, you cannot act according to my orders be ready for a fight at the earliest moment." Being quite uzmilling to part with his only princes, King Prajāpati, rejected the offer, and made preparations for a fight. Armies of both the sides met with each other, and after a severe fight for a few days, Prati-Vāsuddya Ašvagrīva was killed by Tripristha Kumāra. When Prati-Vasudeva Aśyagriva was dead, the gods and semigods, who had gone there to witness the fight, poured showers of fragrant flowers and scented powders over the head of Tripristha Kumāra and announced :-“O Kings! This Tripristha Kumara is born as the first Vasudeva in the Bharata-kşetra, owing to his meritorious deeds of previous lires You, therefore, lease off your enniity towards him, seek his protection, and do respectful salutations to him. All the fendators kings of Pratı Văsudèra Aśragrila fell at the feet of Tripristha Kumāra and acco pted him as their supreme lord. On seeing that all the feudatory kings of Prati-Vasuddra Ašvagrīra hnd accepted service under Triprıştha Kumāra, the quecus of Prati Väsudèra ment to the place where his body soaked in blood and mud ras lying, and having lamented for a long time, they ordered their servants to cremate his body with due respect. Then Triprishba Kumāra ·12 returned to Potanapura there was great rejoicing in the town. After staying there for some time, Tripristha Vasudeva carrying with him cakra, chatra, dhanusya, mani, gadā etc. went with a large army for dig-vijaya. In course of time he brought under his supreme authority, half the continent of Bharatakşetra and thousands of feudatory kings. Having conquered the kingdoms of Anga (country near Modern Bhāgalpur on Coromandel coast S. India ) Vanga (Bengal) Kalinga (a district) and having established his own officers there, he went to Magadhadeśa (Southern Bihār). There, he merrily lifted up, like an umbrella, over his own head a very huge stone-slab which could be lifted by ten million persons collected to-gether, and being praised by the kings and bards, he went in the direction of Dandakı-ranya (a forest in South Deccan) and having located his army there, he passed some days in the forest. One night, when all the people of his camp were fast asleep, Triprıştha Vasudeva, unnoticed by any of his numerous watchmen, went out from his camp, and as he was walking alone silently, he heard a gentle noise coming from a dıştance. He went in the direction of the noise, and as he entered a thick forest full of numerous tall trees, he saw a man bound to a tree. Tripristha Vāsudeva went quite near the tree and asked the man as to who he was and why he was thus bound. The man replied -"O worthy sir, please make me free from my ties, and I will narrate my account. The Vasudeva cut the ties of the man with his discus and set him free. The man, then, said .-I & vidyadhara (a class of demi-gods ) named Ratnaſekhara. Vijayavatī–the extremely beautiful and charming daughter of the king of Simhaladvipa ( Island of Ceylon) was to be given in marriage with me, and when I reached this place with all my marriage preparations on my way to Simhala-dyipa, an inimical vidyadhara named Väyu-pèga, forcibly snatched away everything from me, and reduced me to this state." Tripristha Vásudėra, then asked him" Being a vidyadhara (a demi-god), why are you desir- 'ous of marrying a human female ? The vidyādhara said:-"O illi strious mani $be is very beautiful and her charms are unique," am ·13 With the consent of the vidyadhara, Tripristha Vasudeva made up his mind to have regular marriage with her and baveing gone to Smhala-dıîpe, he married ber. Tripristha Vāsudėra stayed there only for a few days, but returned to Potanapur learing Vijayarati there-Coronation of Tripristha Kumāra as Vāsudeva-Arrival of Tirtbankara Bhagavān Sri Srèyānisa Māth- Preaching-Acceptance of Sanyakta by Acala Kumāra and Tripristha Vasudeva-Pouring of hot molten lead into the ears of his bed-chamber attendent-Death of Tripristha Vāsudeva and his birth as hellish being in A-pratisthāna Narakāvāsa (dwelling for hellish beings) of Tamas-tamā ( Seventh ) Hell-Arrival of Dharna-ghoşa Acārya-Preaching-Dikşā of Acala Kumāra. A cala Muni-Serere austerities-Mobşa, CHAPTER III, Nineteenth to Twenty-second Previous Bhayas. CHAPTER IV, Twenty-third Previous Bhava-Priya-mitra Cakravartin-Conquest of continents-To Māgadha Tirtha-To Varadāma Tirtha-To Prabhāsa Tirtha-To the temple of Sindhudèvi. Kumāra-deya of Vaitadhya-girl-Kritamāla-dèya of Tamisrā Gupha-Fight with mlecchas-Return to Mukā (capital city) with thirty-two thousand feudatory kings-Coronation as a Cakravartin-Festival lasting for twelve years-Renouncing the world-Dikşā on hearing the preacting of Pottillācārya-Ascetic life-On death-Twenty-fourth Previous Bhava-Birth as a very prosperous god in Sukra deva-loka. CHAPTER V. Twenty Fifth Previous Bhava-Birth of Nandana Kumāra-With advancing age, Nandana Kumāra became proficient in various arts and sciences-At the proper age, his father King Jitaśatru, thinking him quite suitable, installed him as a king in his own stead-Arrival of Pottillācārya-His Preaching-Story of King Narasimha-Campaka-mālā-Barrenness-Consultation with ministers-Arrival of Ghoraśıra-Ghorasira going to burial-ground for accomplishment of spells-Duel-fight of King Narasimba with Ghoraśıra-Fainting of Ghoraśıra-Appearance of Śri-ddri-d boon from the goddess-Request of Ghoraśıra to allot him to enter burial-ground fire for purification of his rinks ·14 Ghoraśıya gives his own account-Fight between two vidyadharas- Sumadatta-Vahakāla-Campaka-mālā-Birth of Vara-vikrama-ſilapati-Nara-vikrama Kumāra subluing Jaya-kunjara elephant- Dahila-Sāmanta-bhadra Sari-Preaching-Vandana Rajā renounces the world-Diksā-Ascetic Life-Severe austerities.- Meditations of Nandana Muni on Death-bed. CHAPTER VL Twenty-sixth Previous Bhava, Vol I Part II Royal Octavo Size Payes about 450. Cloth-bound. Price In Union of Hindusthan Rs. 9/- Rupees Nine. Packing and Postage extra. Foreign 13. 8. U. S. of America $ 4-50. Śramaņa Bhagavān Mahāyira. Vol II Part 1 Introduction - CHAPTER I Descent from Prāņat dèya-loka-Conception- Vision of Dreams-Description of Sakrendra-Kārtika Satha Kathā- Sakra-stava. CHAPTER II. Śakra-staya (contd)-Ten Strange Events- Birth in High and Lov families-Bed-chamber of Triſalā-devi- Vision of Dreams-Description of the first Four Dreams, CHAPTER II, Description of the Remaining Ten Dreams- Night-vigil-Siddhārtha rising up in the morning-Going for exercise, bath etc.-Calling for Interpreters of Dreams-assemblyhall-Arrival of Interpreters-Story of 500 warriors. CHAPTER IV. Esplanation of the fruit of the dreams- Increase of gold and wealth in the palace of Siddhartha-Immobility of the foetus-Lamentations of Trišala-mātā-Determination of Vardhamāna Kumāra not to renounce the world during the hfe-time of his parents-Movements of the foetus-Rejoicing- Valuable information about the nourishment of the foetus-Birth of Vardhamāns Kumāra.

·CHAPTER V. Horoscope of Vardhamana Kumăra. CHAPTER VI. Celebration of Birth-festival by Indras and gods and goddesses-Ablusdka ( anointing) by Indras and gods and Indrānis nul goddesses on Mount Su-Mèru. Celebration of Birth-festival by Siddhārtha. CHAPTER VII. Early Life-Vaming-Playing with boys- Molestation by a pišáca-Going to School-Youth-Marriage- Family Relition - Death of Parents-Request to King Nandivardhana for permission to renounce the world-Samvatsarika Dāna- Request of Lökāntic gods to Vardhamāna Swāmi. CHAPTER VIII. Diksā Mahotsava-Dikşā. CHAPTER IX. Period of Chadmastha Kāla of Ascetic Life- First Year of Åscetic Life-Going to Kūrmāra-grāma-Remaining in Kiyotsarga outside the villago-Gift of the half the portion of divinc garment to Sma Brāhmin-Molestation from a cowherd- Went to Kollāga sannivèsā ezrly next morning-Break-fast at the house of a Brāhuin named Bahula-Went to Morāga sanniveśa- Guest of Jralana Śarmā in one of the cottages of Duijjanta hermits-Taking of five abhigrahas (minor rows)- IVent to Asthika (Vardhamāna) grā'n3-First Rainy Season at Asthika-grāmapassed with a continuous fasting of eight periods of a fortnight each-Molestation from Sulapāņi Yaksa-Ten Great Dreams-Åstrologer Utpala saying out the meaning of the dreams-Second Year of Ascetic Life-Morāga sanniveśa-Acchandaka-To Uttara Vācāla- On the way, while crossing the bank of Surarņa-kulā River, the remaining half of the divine garment slipped down from the shoulder of the Bhagavān and was taken away by Soma Brāh min who was following him for the other half-Kanaka-khala āśrama-Cand 2-kausika sarpa-Gobhadra-Vidyāsiddha-Candralekha -Canīrakāntā-Dharma-ghosa sūri-Preaching-Muni Gobhadra- Caņdakausika tāpas-Caņdakausika sarpa biting Bhagaván-Enlight ening Caņdakausika sarpa-Sretambika-Pradėsi king-On pay to Surabhipura-Meeting of Pradesi Rājā-Crossing the River Ganges in a small wooden boat-Molestastion from-Väga Sudanstra ddfa ·(soul of the lion severed into two pieces by Tripristha Vācuderal-Kambala ani Sambala dèvas came to the rescueof the boat- Thuņāgasannivèśa-Paspa astrologer-Festiral at Brandir Vana Going to Rājagriha, Jia? 125 ani Sithu-dāsi-Second Ruiny Season at Valanda (a suburb of Rājagriha l-in the house of & wearer named Arjuna, obzerring four fastings of one month each. First breakfast at Vijzgaśath's h773-S33101 breakfast at Anandabeth's house.-Thirt at Sananda Seth's house and the Fourth breakfast was at the house of a Brāhnin named Bahala in Kollāga sannivész-Third Year of Assetic Life-Going to Suvarna khala grām3-Cuvheris preparing rice-pilling in an earthen pot -Gośāla becomes a niyata-väli-To Brāhmana grāma-Upananda- Going to Campā Vagarī for rainy season -Tniri Ruiny Season at Campi Vagarī doing various asanas (meditative postures) and observing to fastings of two months each-Fourth Year of Ascetic Life-ITent to Kolāga Sannirèśa-In meditation outside the yıllage-Simha and Vidyan nati-Gəśāla beaten-To Pātrålaka grāma-Khan lakz and Dantalıkā-Gubala beaten-To Kumāra Sanni- Teś2-11 ini Cantra Acarga killet at night under saspicion of a thief-Vihotsara by gois-Io Caurāka-grāma-Gaśāla bound to & Tooden frame on suspicion of being a spy fron enemy-regions and then Sranıņa Bhagarāa la hāvira was being similarly bouni he tras set free by two female hermits Somā and Jayanti sisters of astrologer Utpala. Went to Prista Champā.-Fourth Runy Season at Prista Campā observing & fasting of four mugaths ani practising various isanas (merlitatire postures). B:zak{1st ontsile the torn-Fifth Year of Ascetic Life-IVent to Śrārasti ani ramainzi in kāçotsırga oatsiie the town-Pitridatta ani his wife Mritaratšū-To Halalruta-grāma-In meditation under a haridra tree-Scorebing of both feet-In the temple of Vāsudera at lingalá-To Kaluubūkā-grāma-lègha ani Kāla-hasti, To Rid 13-baami-( urshidabad District) molestation from Fulgar people-To Purņa kalasa grima molestation from tro robbers-To Bhadilla Nagari ( capital town of Malaga )-Fifth Rainy Season at Bradılla Vagari obserring fasting of four months practising Fario 13 meditsiipe melitative postari:-Sexti Year of Ascetic Life-To ·17 kuvali Samāgama-Jombasavận-Tambaya sannisėsa-Nandishna Sikur.i-Gosslnka lind quarrel with some of bis pupils- Kapo Sannities.-Imprisoned as spies but set free by two pasirinkis named Viira and Pragalbhā.-To Vaišali, Gośāla lvples separatel-Suyod at blacksmith's work-shop-Asault by the inch-th-Went to Grānāk sannirasa-Biblèlaka Yaksa. History of Bilibidinka Yakin-To ſāliśirsaka grāmia-It was winter im - Violestition from Kataputinā Vāna-Vynntari. To Bhadrikā Vi Sinti: Ram Seson at Bharlrikā Nagari-observing a Ponzing of four months-At this place Bbagarān required Lokā- 13.11. Jūns while prpcriencing the molestation of Kataputanā, CIIILTER X. Period of Chadwastha Kāla (Cont) of Astie Life-Scienth Year of Ascetic Life-Iyent to Magadbaidea ani ayol there moving about during winter and summer months nl practising various rows -To Alambhikā Nagari- Scienth Ruiny Sensou at Alaublikā observing a fast of four muntlis-Eiphith Year of Ascetic Life-ITent to Kundāka sannirešn-Valinã Sanniveśa-Bohusāla-Lohārgala-Caught under sugpicion via py incl brought before King Jitsatru but set free by the nilvice of astrologer Utpala who happened to be with king-To Purmmatāla-In meditation outside the town Vaggura érāvaha-I« Rajagriha-Eighth Rainy Season at Rājagriba observing a fasting of four months-Ninth Year of Ascetic Life-IWith the idea of destroying many Karmas simultaneously, Bhagavān vent to Vaira-bhumi Harsh molestation from anarya (uncivilizeri) people for sių months. Ninth Rainy Season in Vajian bhūmi with a fasting of four months-Tenth Year of Ascetic Life-To Siddhārthapura and Kurma-grāma. Questioned by Gośāla about the tila plant-Vaiśyāyana Tāpasa outside the village-Jesting by Gnsala-Throwing of Tèjo-lèśyā towards Gośāla Those life was saved by Bhagavān by the use of ſīta-ldśyā Gośāla gets separated-To Vaiśāli Nagari. Sankha, playmate of Siddhārtha Rājā, honoured Bhagavān with devotion-River Gandakika to be crossed by boat-Boatman detained him for fare but was soon set_free_by. Citra, the daughter's son of Sankha-Went to Vānijya ·18 grāma and remained in Kayotenrgn outside the town. Ananda, srāraka, forctold through his Aindhi Jhann, the Blingarin's acquisition of Kerala Jhāna Bitliin n few year:-In Srätagti. Tenth Runy Season nt Śrāsnsti Nagari observing a fasting of four months-Eleventh Year of Ascetic Life-In Kārotsarga nt Sānusastika observing sixteen fists and practising Blinira, Mahi - bhadra and Sarvato-bharira Pratima-Brzallust nt the luce ni Ananda Gathāpati-\Vent to Dradhabhami full of mechas (her barians )-Remained in contemplntion in n temple of Polásra Yaksa outside Pedhala grāma-Molestation from Singnan lova-Tisentv torpicnting harassments during one night-Inability to get pure fuol for six months as it was dnily polluted by Sangnma. Haring failed in his attempt, Sangam goes away.-Sangania droren auny from dera-loka-Brenk-fast at the house of an old con hertless- To Ālambhikā-Stuti by Vidyut Kumārèndra-Sicuambika-Nagari -Stuti by Harissaha Indra-Srārnsti-The rol of Shanla-kausainbi Magari-Candra and Soryn in mūle (original) vimāna-Vanirasi Nagari-Stuti by Saudharmendra-Rajagrihn-Stuti hy. Išāne. ndra-Mithila Magari-Honoured by King Janaka and ertolleri by Dharanèndra -To Vaiśāli-Eleventh Rainy Scason nt Vaišāli-In contemplation with a fasting of four months-Stuti by Bhotānanda ( King of the Bhujanga-deras )-Jirna Śctha śrāvak-Ablunara Śrdsthi-Kèvalı-dèšanā-Twelvth Year of Ascctic Life-After breakfast at Abhinava Śrèsthi's house, Bhagarān went to Susumārapura. In contemplation under a Asoka tree in Abo'sa-khanda-Utpāta of Camarèndra-History of Camarèndri-To Bhogapura Nagaramolestation by & ksatriya named mahendra-To Nandi-grāma. Adorred by Nandi (a friend of King Sildhārtha ) To Mendhaka-grāma-Molestation by a cowherd-To Kauśāmbi Sagari-King Satānika-Mrigayati-Abbigraha (vow) of Sramana Bhagavān Mahavīra-King Dadbıvahana and Queen Dhāriņi of Campā Nagari-Vasunati daughter of Dhāriņi-Dhanāvaba Setha and Molā Sethāņi-Candanā-Pitiable condition of Candanā-Fulfilment of the abhugraha of śramaņa Bhagavān Mahāvīra-Bhiksā of dry Udada beans from Candanā. To Su-mangala-grāma-Stuti hy Sanat Kumāra Indra-To Subsòtra sanniveśa-Homages by

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·20 ointment of the Eleven Pandits as Ganadharas (chief.disciples ) and as teachers of their own pupils-Diksā of Candanā-Establishment of "Catur-pidba Sangha " consisting of Sadhus-Sádhris- Śravakas and Śrāvikās-Explanation of the applicability, with three nisidyās, of the Universal Law of "gcoars at faoTag AT AT IT Uppanndı vā, viganòi rā, dhurèi vã (of Production, Destruction or Permanence) to all objects of the Universe and the Preparation of the Drādaśangi of the Jaina Scriptures on Vaišākha sud 10 (Tenth)-IVent to Rājagriha along with his sam udāja of 4411 pupils. Samarasarana-Dharma-dèšanā-Acquaintance with King Śrènika, queens, princes, and other members of the royal family- Dikṣa of princes Megha-Kumāra, Nandisèņa-Sanıyaktra of Prince Abbaya Kumāra, Sulasā etc.-King Śrènika and several persons had perfect faith in Jaina Religion-Thirteenth Rainy Season at Rājagriba. CHAPTER IL Fourteenth Year of Ascetic Life-Went to Viddha-Io Brāhmana-Kunda-grama-Dharma-dèšanā-Diksā of Jæmāli and Priyadarśanā-Dīksā of Rishabha-datta and Devā. nanda -Gautama Gañadhar's questioning and its answer about Devananda-Fourteenth Rainy Season at Vaiśāli-Fifteenth Year of Ascetic Life-Went to Kaušāmbi-King Udayana-and Mrigāvati- Jayanti śrāvikā-To Srāvasti-Diksā of Suwanobbadra and Supratistha-To Vānijya-grāma-Añanda śrāfaka took the pows of a śrāvaka. Fifteenth Rainy Season at Vānijya-grāma. CHAPTER III. Sixteenth Year of Ascetic Life-Vent to Magadha-after the sainy season-Rājagriha-Dikṣa of Śālibhadra and Dhanya setha-Sixteenth Rainy Season at Rājagriha Nagari. CHAPTER IV, Seventeenth Year of Ascetic Life-IYent to Campā Nagari-Mahaccandra Kumāra-His Parva Bhava-Dilşa- To Vitabhaya Pattana-King Udāyana was extremely glad to receive Bhagavān-Diksa of Udayana-Journey to Vidè ha as very long and severe during summer-lany Sadhus suffered from hunger and thirst-Cartfuls of sesamum seeds on the way- Kamadàva Srávaka-Molestation to Kāmadera-To Vānijya-grāma, Seventeenth Rainy Season at Vanijya-gram. Eighteenth Years of ·21 Ascctic Life-Vent to Benares-Voirs of Śráraka-dharma taken by millionairs Culanīpitā nnd bis wife Syāmā and Surādèya and his wife Dhnnyā-Bhagavān highly honoured by king Jitaśatru of Bennros-To Alambluka-Vous of Śrāvaka-dharma taken by the millionair Cūlnśntalia and his wife Babulā-Puggala Parivrājaka. His Vibhanga Jñāna and Dihsā-To Rājagriha-Dikṣa of Mankāti- Kim-krama, Arjuna-Kāśjapa, Vatsa, Mèdha etc.-Eighteenth Rainy Scason at Rājagriha. Nineteenth Year of Ascetic Life-Stayed at Rājagrıha for some time after the rainy season-\ſectings with King Śreņika became more frequent-Incident of a leprous man rubbing infections purulent matter on the body of Šramana Bliagavān Mahārira-Questions about the lepro us minn-Foretelling about Śrènıka. Proclamation of King Śrèņıka- Ārdraka-Kumāra receives an image of Ādināth Jineśvara, as a present from Abhaya Kumāra-Jāti-smaraņa-Ardraka Kumāra secretly leaves his home and comes to India-Takes diksa-Alarriage with śrīmati at Vasantapura. Again he takes dīksā after an interval of 11 years and goes to Bhagavän-On the way he meets with and discusses with Gośālā, Brāhmaṇa sannyasins, hasti-tāpasas etc Diksā of Abhaya Kumāra. Sonie stories about Abhaya Kumāra-Diksā of thirteen queens and twenty-three princes of Srèņika. Nineteenth Rainy Season at Rājagriha-Tirentieth Year of Ascetic Life-Went in the direction of Vatsa-desaafter the rainy season-Mrigāvati queen of King Udayana and King Candapradyota-Kauśambi invaded-Meeting of MIrigorati and Candapradyota in the presence of the Bhagavān-Story of Brāhmaṇa-putra-Dharmadèśans-Story of a goldsmith of Camps- Dikşā of Mrigāyati-Kevala Jõāna, of MĪrigāvati-Diksā of Eightqueens of Caņdapradyota Twentieth Rainy Season at Vãiśāli. CHAPTER V. Twenty-first Year of Ascetic Life-Vent to Kākandipuri-Dharma-deśana-Diksā of Dhanya Kumāra of Bhadră śethāņi-To Kampilyapura. Vows of a śrāraka taken by Kund Kaulika-Diksā of Supakşatra-To Polāsapura-Saddālaputra -To Vānijya-grana, Twenty-first Rainy Season at Vānijya-grāna Twenty-second Year of Ascetic Life-Went to Rājagtiba-Foto ·22 Tas a of a śrāvaka taken by a very wealthy man named Mahāśataka- Revatī, his wife-Harsh words to Revati-Prāgascita-Anasana- First deva-loka-Twenty-second Rainy Season at Rājagriba- During the Catur-māsa-several sadhus of Pārśva Nath had discussion with Bhagavān and they rere convinced that śramaņa Bhagavān Mahāvira saryajua and sarvadarsi- Twenty-thurd Year of Ascetic Life-Went to Kritangalā Nagarī, Discussion with Skanda Kâtyāyana Parıvrajaka-Dīksā-Pratimas- Sanlekhana-To Srarısti-Vows of a śrāvaka taken by nillionairs Nandını-pitā and his wife Aśrini-and Sabbīpitā and his wife Phalguņı-Twenty-third Rainy Season at Vānijya-grāma-Twentyfour th Year of Ascetic Life-Went to Brāhmaṇa-kuņda-grāna- Jamali gets separated-To Kausambi-Sūrya and Candra came in their original viwāna for homage-Çandana Plavartini went away to her upáśraya-To Rajagriha-Conversation of Jaina householders of Tungikā with disciples of Pārśva Nāth-Marņāntika sanlekhanā of Abhaya Kumāra Muni. Trrenty-fourth Rainy Season at Rājagrıba. CHAPTER VI Twenty-fifth Year of Ascetic Life-Change of Government in Magadha-deśa-Imprisonment of Srèņika-His death-Removal of Capital to Campā Nagarī-To Campā-Diksā of ten grandsons of śrènika (Pamda Kumāra and other princes )- Diksā of Jina Palita (son of Mākandi and Bhadrā) and many other wealthy merchants-Went in the direction of Videha-Diksā of Gāthāpati Ksemaka, Dhritidbara etc.-Twenty-fifth Rainy Season at Mithilā, Twenty-sixth Year of Ascetic Life-Went in the direction of Anga-deśa-A great war at Vaišali-16 hundred thousand soldiers killed-Bhagavān came to Porņabhadra Cbaitya of Campā-Dharma deśanā-Diks& of ten vidowed queens of Sreņika (Kāli and others / Went to Mithilā-Twenty-sixth Rainy Season at Mithilā. Twenty-seventh Year of Ascetic Life-Went to Śrāvasti after the rainy season-Diksā of Halla and Vehalla-Final mecting of Gośāla-Tejoleśyā-Apanda Muni-Gośālak's discussion- Sarranubhati Muni-Sunah satre Muni-Tèjoleśyā on Bhagavān Dlaharira-To Mithila-Twenty-seventh Rainy Season at Mithilā.

·28
CHAPTER VII. Twenty-eighth to Thirty-fifth Year of
Ascetic Life.
KHAPTER VIII. Turty sixth to Forty-second Year of
Ascetic Life.
CHAPTER IX. Nirvāņa.
CHAPTER X. Jaina Dharma in Royal Families-Prominent
Sādhus-Sádhvis-Śrāvakas-and śrávikas of śramana Bhagat an
Mahāvīra.
CHAPTER XI. Social-Political, and Religious History of
the Country,
Vol Il Part II
Royal Octaro Size. Cloth-bound Pages about 750. Price in
Union of Hindusthāna. Rs. 15 (Fifteen) Packing and Postage
extra. Foreign 30 s. U. S. of America. S. 7. 50 C.
Will be Ready by the End of the Current Year.
Śramana Blagavān Mahāvira
Volume III
Gañadhara-vādam
CHAPTER I. to X1. Discussions with the Eleren Guns
dbaras (chief disciples) of Śravana Bhagatin Juharir.
Ganadhara-rāda.

·24 Ready for Sale - October 1947. śramaņa Bhagavān Mahāyira. Volume IV. Nihnava -vāda CHAPTER I to CHAPTER X. Discussions with the seven Nihnavas of the dèśa visamrādi type and Botika of the sarrarisamsādi type, with an Introduction, Nihnaya-vāda Royal Octavo Size. Cloth-bound. Pages 400 Price in Union of Hindusthin. Rs 8 Riipees Eight. Packing and Postage extra. Forein 16 s. U. S of America 5 4 00. Four Dollars. śramana Bhagavān Mahāvira Vol V Part I Sthavırvalı Part I. Containing summaries of Life-incidents and an index of the Chief Works composed by then-of the following Heads of the Jaina Church, nawels-Eleven Ganadharas of Śrawaņa Bhagavan Vahāvīra-1. Arya Sudharma Svāmi. 2. Arya Jambū Srāmī, 3. Ārya Prabhava Svānī. 4 Ārya Sayyam bhava Sori. 5. Ārsa Yosobhadra Srāmi 6. Arya Sambhati Vijaya and Arya Bhadra-bāhu Srāni 7. Ārga Sthūlabhadra 8. Śrí Ārya Mahāgiri and Śrī Ārya Suhasti Sari 9. Śrī Susthita Sūri and Śrī Supratībalha Sori. (Also Umāsrāti Vācaka-Arya Śyamācārya ) 10. Śri Indra-dinna Sori. 11. Śrī Arya Dinna Sari. 12. Śri Simhagiri (also Ārya Kālakā-cārya, Khaputácārya, Ārya Mangu-Śri Vriddha Vādı Sūri and Siddhasèna Dırākara Sari-Padalipta Sari). 13. Śrī Vajra Srāni-(also Bhadra Guptācārya ) 14. Sri Vajrasèna Sari (Origin of Kāpardi Yaksa-Arya Raksita Sori-Origin of the Sect of Digambaras) 15. Śrī Candra Sori. 16. Śri Sämanta-bhadra Sori. 17. Śri Vriddha Dera Sari. 18. Śri Pradyotana Sūri 19. Śrī Māna-dèya Sari. 20. Śrī Mānatunga Sari. 21. Śri Vira Sori 22. Śri Jaya deva Sūri 23. Śsi ·25 Dèrānandā Sari-(Destruction of Vallabhipura-/Ārya Samita Sori. Origin of Brahma Dipika). 24. Śrī Vikrama Sūri. 25. Śrī Narasinha Sari, 26. Sri Samudra Sari. 27. Srī Māna-dèva Sori- (Yuga-prarhāna Nāgān juna, rimān Hari-bhadra Sūri–Jinabhadra Gani Kisumā-śrumana). 28. Śrī Vibuddha Prabha Súri. 29. Śrī Jayānanda Suri. 30. Śrí Ravi Prabha Surí. Volume V. Part I In India Rs. 8. Foreign 16 s. U. S, A. $ 4 00. Siamaņa Bhagaçãn Maltavira. Vol V Part II Sthavırāvalı Part II. Śrí Udyrt Contents. 31. Śri Yaśo-dèva Sari, (Establishment of Kingdom at Anahillapura. Sri Bappa-bhatti Sari). 32. Śrī Pradyumna Sūri. 33 Śri Mâna-deva Suri, 34. Śri Vimalachandra Sari. 35. buana Sari. 36. Sarva-deva Sari I. (Kavi Dhanapāla Vādi vaitāla Śrī śānti Suri). 37. Śri Deva Suri. 38. Sarva-dèra Siri IF. 39, Śri Yaśo-bhadra Sarı and Śri Nemicandra Sari (śrī Abhaya-dèva Sari-Śrī Jina Vallabba Sari-Śrí Jinndatta Suri) 40. Śri Muni-candra Sori (Vadi Śrī Dera Sūri-kalı Kila Sarvajña śrīman Hemacandrācārya-Sıddba-Rāja-Jayasimha- Kumārapāla). 41. Sri Ajita-dèva Suri ( Kharatara Gaccha-Agamika Gaccha-Abhigraba (vow) of repairs on Satrunjaya-tirtha taken by Udayana Mantri-Death and repentence of Udayana-Solemn oath of Bāhada-Bhimo Kundalio 42. Śri Vijaya Simha Sari. 43. Śri Soma Prabha Sari I. and Sri Mani Ratna Sori. 11. Sri Jagaccandra Sūri (Hırlā Jagaccandra Tapā Gaccha) 45. Sri Devendra Sūri (Śrî Vijaya Candra Sūri-sri Vidrānanda Sūri) 46. Śrî Dharmin-ghosa Sūri (Aſantriśrara Prithi ivrihari (P thada). 47. Śri Soma Prabha Sūri II. 48. Śri Sonia Tilata siri 49. Śrî Dava Sundar Sûri. 50. Śri Sona Sundar Sūri (Szilikmaryādā Pattaka). 51. Si Muni Sundar Siri. 5 Si Rivers Śdkhara Sūri (Origin of Luki ][itz) 53 Sri Lozásai Shen;

·26 Sūri (Kavi Lāvayya Samaya ) 54. Śri Sumatı Sálhu Sūri. 55. Śrî Hema Vimala Sūri (Vivialı Gaccha-Kalava Mati. Bija (Vijamatî )-Pāyacanda Gaccha). 56 Śrî Ānanda Vimala Sūri ( Māni Bhadra ). 57. Sri Vijaya Dāna Sūri. 55. Śri Hır Vijaya Sūri (Invitation from Emperor Akbar. Foot-journey to Fatdhpura Sikrî -Interview with the Emperor and introcluction of the doctrine of a-himsā-non-injury to animals-into his kingroom.) 59 Sri Vijaya Sdna Sūri 60. Śri Vijaya Dora Sūri. 61. Śri Vijaya Simba Sīri, and several prominent Dharmādhyaksas wil known for their religious devotion and Scriptural, as well as, literary attainments. Sthavirävalı Part II. Royal Octavo Sic. Cloth-bound. Pages vibout 500. Price in Union of Hindusthin Rs 9 Ninc Rupees. Parking and Postage citra. Foreign 18. s. U S of America 5 1. 50 c.

·OPINION The Adyar Library Bulletin. Sramana Bhagavān Mahāvīra (Vols I - IV Part I only of each ) by Muni Ratna Prabha Vijayajı. Śrî Grauthaprakāśaha Sablā Pānjrā Pole Ahmedabad 1941-42. " Jainism and Buddhism are perhaps the most ancient of the religions that rose in opposition to Hinduism, dominated by priestly ritualism. The former of these two is generally accepted to dato from in carlier date. But the religions start with opposing the authority of the Vodas, and this is perhaps the most important common ground. The differences between the two religions are far too many, the most striking of these, barring doctrinal differences which are too obvious, is that while Buddha is the real founder of Buddhism, his first sermon as well as the doctrines he preached then, being those which are ever to ho remembered by his followers, Mahāvîra with whose name only History can associate the birth of Jamısm, is regarded by those that follow hiin as only a prophet whose business has been tu hand over to the world the principles enuuciated by his piclece- Sgors, the twenty-three Tîrthankaras who lived before him. It is the object of the Four Volumes under rer em to give an account of the life of this ſramaņa Bhagarān Mahāvira. the 24th Tirthankara of the Jains. The first of these gres an account of fifteen out of the twenty-six prerious lives of Mahāiira, and the second deals with the twenty-seventh life The third starts the exposition of the Gañadhara-rāda, an crplannti »n of the doubts of the Gañadharas,-the cleren disciples fourth volume gives an account of the Gañadha of the subject is on the whole quite good, but - There is a reference of Risabha-dèra, Ajiti nemi in Yajurveda," (Introduction to Volume ·28 have been avoided I cannot trace the word Ajitanātha in the Yajurrèdn, in its ſukla or Taittriya rccension, The words Risabha and Aristanèmi do occur in this Voda, but it is in the highest degree questionable whether these Vedic Horiis mean what they connote in Jainism. Such defects apart, the volumies have their own distinct valuc. By reason of the very antiquity of Jainism, of thc profound influence it exerted on Buddhisvi and on Sānhhya and Yoga, it is of very great interest to the student of Comparatire Religion. This alone should make works like thesc, which give an account of the “prophet” of this religion, catremely valuable. The author is to be congratulated on his useful uurlertaking, The appearance of the remaining parts of these four volumes is to be eagerly awaited. Adyar Madras. H. G. Narahari Opinions from other sources could not be included on account of want of space.

·Will be Ready by the End of November 1947. JAINA TARKA BHĀSĀ of Malā Malopādhyāya. Srīmān Yasovijayaji Gani Mahārāja With (1) Introduction in English. (2) Original Text in bold type, and (3) Samskrit Commentary. Royal Octavo Size. Pages about 320. Price In the Union of India Rs. 3-8-0 Rupees Three and annas eight. Packing and Postage extra. F'oreign 8 s. U. S. of America $ 2. 50. c. Other Works in Preparation. Works of the “Holy Siddhāntas of the Jainas." Series containing-1. The Original Gathā of the Text. (2) Its transliteration. 3. Its Samskrit cchāyā. 4. Its transliteration. 5. English Translation. 6. Samskrit Commentary and 7. Digest of the Commentary. etc. “Holy Siddhāntas of the Jainas.” Series 1. Jiva Vicāra Prakarana. 2. Nava Tattva Vivarana. 3. Dandaka Prakaraña. Srî Tattvārthābhigama Satram; Karma Granthas (Parts. I-VI). 6. Samaya Sāra. 7. Jiāna Sāra. 8. Jaina Tarka Bhāṣā. A. 5.

·Order Form. To, C. L SHAH, New City Printing Press. Dhalgarwad-Ahmedabad (India) Dear Sir, Please send me per V. P. P. copies mentioned below of the books from the following list of Works of Muni Sri Ratna Prabha Vijayajı as soon as they are published and ready for sale. promise to pay the current pricc of the individual book along with the cost of packing, postage etc — I Price U. S. of No Namne. In Union of Hindusthan Foreign Numbor of Copics. America i śramana Bhagavan Mahāvîra Rs 8/16/s $ 4.00 Vol. I Part I Life 2 śramaņa Bhagavān Mabāvîra Rs. 9/– 18/s. $ 4 50 Vol. I Part II Life 3 śramana Bhagavān Mabāvīra Rs 13/1 26/s $ 6 50 Vol II Part I Life 4 śramaņa Bhagavān Mahāvīra Rs 15) 30/s. 1 $ 7.50 Vol. II Part II Life 5 śramaņa Bhagavān Mahāvīra Rs 10/20/3 $. 5.00 Vol. III Ganadhara-vada 6śramaņa Bhagavān Mahāvîra Rs. 81– 16/s $.4 00 Vol. IV Nihnava-vāda 7 Sramaņa Bhagavān Mahāvīra Rs. 8/16/s. $ 4.00 Vol. V Part I Sthavirāvali 8 Bramaņa Bhagavān Mahāvīra Rs 9/18/s. $.4 50 Vol. V Part II Sthavirāyalı 1 Name : Address: Date.

·Works Published BU Sicc Jaina Granth Prakāšaka Sabhā Pinjripole, Alimedabad. 1. ITribatirastak | Tritti (हारिभदायकवृत्ति ३३१ संवाद पाटगृत्तानुत्ति ) Dras img payer 2-8-0 Gluze Paper 2--0-0 ::. mailha Prakarnun (मंबोधप्रकरण) 3---0-0 B. Katihara Sara (Pranth Sangraha (हरिभद्रसूरिग्रंथसंग्रह) 3-0-0 1. Haribharrastnka Prakaran (हारिभद्राएकप्रकरण मूल ) 0-4-0 1. Själäil Rzlaste Tith commentary Upādhyāya Shee Yasoljuvan ( स्याहाद् रहस्य पत्र सटीक ) 0-12-0 6. jayaloka. With commentary (न्यायालोकसटीक) 5--0-0 7. .1stacahasri Tatparya-larana (अष्टसहनीतात्पर्य. . FETTO) Upādhysiya Shrec Yasovijayajı . 10--0-0 8. Snmulshatatattva (समुद्धातततत्त्व) 0-6-0 9 Jama Nyaya Muktavali With Commentary (जैन न्याय मुक्तावली सटीक) 1--0-0 जैन न्यायमुक्तावली समुद्धातत्त्व 1-~-4-0 10. Nara Tattva Vistarirtha (नवतत्वविस्तरार्थ) 3--00 11. Dandaka Vistarārtha (दंडकविस्तरार्थ) 1--0-0 12. Hema Dhatu Mala (हैम धातु माला) 4--00 13. Jaina Tattva Pariksa (जैनतत्त्व परीक्षा) 0-~4-0 14. Stotra Bhanu (स्तोत्रभानु) 0--2-0 15. Yoga Dristi Samuccaya योगदृष्टि समुच्चय सटीक) 16 Yoga Bindu योगविन्दुसटीक 2-8-0 Avārya Shree Haribhadra Sūriji 17. 195-150-350 Gatha Stavanas, Dristi Sajjhāya Dravya Guna Paryāya Rãsa-Samyama Sreni Vicálaand a collection of hymns (१२५-१५०-३५० गाथा- स्तवनो योगदृष्टिसज्झाय-द्रव्यगुणपर्यायरास-संयमश्रेणिवि- चार-सन्यायादि संग्रह) Upadhyaya Shrce Yasovijayaji 0-8-0 .. क} Yoga ·32 ... 18. Parmarsa Sradhyaya Grantha Sangraha (पारमर्ष- 0-60 स्वाध्याय ग्रन्थसंग्रह-वुक) 0-8-0 19. Pārmasa Svādhaāya Grantha Sangraha ( Patra) 20. Sammati Tarka Prakarana First Part ( सम्मतितर्क प्रकरण प्र भा) 5-0-0 21. Yoga Distyadi Nava Grantha Padyānukrama (योगदृष्ट्यादिनवग्रन्थपद्यानुक्रम) 0-6-0 22-23-24-25 Bhasa Rahasya Prakarana Satika-Yoga Vimiśıkā Vyākhyā Tattra Viveka-vivarana Sameta Kūpadi istanta-viśadikaraña Prakarana-Nisabhakte svarapato dūsitatva vicāra Prakaraña (HMITTERE प्रकरण सटीक योगविंशिकाव्याख्या-तत्त्वविवेकविवरणसमेत- कूपदृष्टान्तविशदीकरणप्रकरण-निशाभको स्वरूपतो दृषितत्व- विचारप्रकरण) Upadhyaya. Shree Yasovijayaji 2.-0-0 26. Jnanarnava Prakarana (ज्ञानार्णवप्रकरण मूलं ) 0.---4-0 97-37. Shree Yasovijaya. Vacaka. Grantha Sangraha- Pātanjala Yoga-darśanā Vivaranadi il granthas (श्री यशोविजयवाचकग्रन्थसंग्रह-पातंजलयोगदर्शनवि वर- णादि १२ ग्रन्थो) 2-0-0 38. Dharma Pariksa Savivarana (धर्मपरीक्षा सविवरण) Upādhyāya Shree Vaśovijayaji 1-0-0 39 ज्ञानार्णवसटीक-मानबिन्दुश्च 5-0-0 40. अनेकान्ततत्त्वव्यवस्था 4-0-0 41 उत्पादादिसिद्धिविवरण 1-8-0 41 जगत्कर्तृत्वमिमांसा 0-12-0 42. मयूरदूत 1-4-0 43. मार्गपरिशुद्धि 0--8-0 44. धूर्ताख्यान 0-12-0 ... ... . .. ... ... . .. ... To Be Had From :-- Sheth Ishvarlal Mulchand Kika Bhat Pole-Ahmedabad.

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