·+ MUNI RATNA-PRABHA VIJAYA.

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·ANTA SOCIETY
SRI
JAIN
SIDD
SAMOINA

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·REHAB
HIS HOLINESS ACARYA MAHĀRĀJA
ŚRÎ VIJAYA NEMISŪRÎSVARAJI
SHREE KRISHNA PRINTERY AHMEDABAD.

·38235
958835SE DESESE
DEDICATED
INTO
THE LOTUS-LIKE HANDS
OF
25893939383588393823859895885895958SSESS338388389388385
MY MOST REVERED GURU
SARVA-TANTRA SVATANTRA, JAGAD-GURU
ŠĀSANA SAMRĀT, SŪRICAKRA CAKRAVARTI
TAPĀG ACCHADHIPATI, TÎRTHODDHĀRAKA
BHATTARAKA
HIS HOLINESS ĀÇARYA MAHĀRĀJA
5885895953383393493835388338888888888
SRI VIJAYA NEMISŪRISVARAJI
By
His most grateful and obedient
Disciple
RATNA-PRABHA VIJAYA.
SS8535ESES
38538638838939 SES

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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 Royal Asiatic Society.
Royal Asiatic Society of Bengal.
Bihar Research Society,
ŚRI JAINA SIDDHANTA SOCIETY
Panjrā Pole Upāharaya,
Panjrā Pule, AHMEDABAD, (India)
Vira Samvat 2474]
[ Vikrama Samvat 2004
1948,

·Printed by : Govindlal Mohanlal Jani,
at Shree Krishna Printery, Ratan Pole,
Ahmedabad
Price :
In Hindi Union Rs. 81 [Rupees Eight]
In Foreign Countries 16 Shillings.
In Ù. S. of America $. 4-0-0 (Four Dollars ]
TO BE HAD FROM -
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Head Office :
Branch:
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853/2 Kalupur Road,
AHMEDABAD.
Near Mansukhbhai's Pole,
[India]
AHMEDABAD.
Śrt Jaiga Siddhānta Society.
Pānjrā Pole, Ahmedabad.
and Sling Agents.

·Preface to Second Edition, In the year 1941-42, First Edition of the Four Volumes of the book · Śramana Bhagavān Mahavira' written in English from authentic material collected from Jaina Scriptures and other sources by Muni Mahārāja Śrī Ratna Prabha Vijayaji-a disciple of Sāsana Samrāt Ācārya Mahārāja Śrīwān Vijaya Nèmīsūrīšvaraji was 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 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 Paper 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. 2 śramaņa Bhagavān Mahāvīra Vol I Part II Life. 3 śramaņa Bhagavān Mahāvīra Vol. JI Part I Life. 1 ·4 śramaņa Bhagavān Mahāvīra Vol. II Part II Life. 5 śramaņa Bhagavān Mahāvīra Vol. III Gañadhara-vāda. 6 śramana Bhagavān Mahāvīra Vol. IV. Nihnava-vāda. 7 Śramaņa Bhagavān Mahāvīra Vol. V Part I Sthavirāvali. 8 Śramaņa Bhagavān Mahāvira Vol. V Part II Sthavirávali. Revised and greatly augmented with much additional matter, For the present Vol. I Part I Life, will be ready in April; Vol. II Part I Life will be ready in June; Vol. III is in the bands of the printer; VOL. IV has been published in December last; and Vol. V Part I Sthavirāvali will be published in June. Remaining parts will be published in due 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 have increased four times. The cost of binding and binding materials has increased greatly on account of beavy labour-charges. Taking into consideration the enhanced cost of materials and labour and the heavy charges of the make-up, as well as, the utility of the volumes, we have tried to keep the prices of the individual books within very reasonable limits. --Publishers. 25th February 1948,

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·22
97
*Wyduwuw
Late S'eth Mansukhbhai Bhagubhai

·Late Seth Mansukhbhai Bhagubhai. Born in Vikrama Samvat 1911, Seth Mansukhbhāi was educated in a Vernacular School at Abmedabad. 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 ſeçhāņi Pradbānbai-were highly religious, and it was through their imbibing him from his very infancy, with Teachings of the Tirthankaras, that he formed the habit of daily worshipping with due ceremony the images of the Jineśvaras early in the morning, of performing at least one Sāmāyika daily, of observing rows of penance on auspicious days of the Tirthankaras, and a strong desire of alleviating the miseries of human beings and of lower animals, and of doing many benevolent works. Seth Mansukhbhāi was 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 Mabāmahopādhyāya Śrimān Yaśovijayaji Maharāja, Upādhyāya Sakalacandaji, Pandit Padmavijayaji, Pandit Rūpa-vijayaji, Pandit Vîra Vijayaji, and other learned personsand the Padas-of Srímán Muni Anandaghanaji and of Muni Cidānandaji alials Karpūra-vijayaji. Early in the morning when Seth Mansukhbhai was doing his daily worship of the images of the Tirthankaras in his familytemple at ſth Mansukhbhāi Pole, in Kalupur Ward, Ahmedabad, the entire surrounding locality was ringing with the melodious tunes of Cadastr Sattara-bhedi Pājā, sung with the accompaniment of musical instruments by Manuo Thākore and Rangilovery competent songsters of the day. 5 On many occasions these two songsters Mapoo Thākore and Rangilo, and Nemchand Master were invariably invited at Pūjā recitals in temples. Seth Mansukhbhai was very fond of horses. He had twentyfive 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, even low-priced horses would turn out 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 was fond of horse-riding and self-driving: He would invariably drive a pair of beautiful horses in a very light open phaeton carriage. He was & very fast driver. He would 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 Vikrama Samvat 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 mill 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 Bahālur Ranchhodlal Chhotālāl C. I. E. and the second by ſeth Bechardās Laskari. About four years after this, Seth Mansukhbhāi started a 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. new The Gujarat Ginning Mill, started with a capital of Rs. 450000, developed into such a huge concern under the able management of late Seth Mansukhbhāi, that it was considered, as the second largest and most ably managed Cotton Mill in the whole of Indiathe first being the Sholapur Mill of Seth Morārji Goculdās. I am 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 Mansukhbhāi became the managing agent of two other mills, viz, the Purushottam Spinning and Weaving Mills and Motilal Hirābhāi Mills popularly known, as Telia Mills. During the latter portion of his life, two more mills viz Javeri Mill of Nagerseth Kastoorbhāi Manibhāi, and the Krsmanagar Mill of Nāthā Mehtā came under his direct management. Very often, Seth Mansukhbhāi 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, Parushottam 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 Mansukhbhāi was very puctual in his 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 Tirthankaras and reciting a Terror Nava Sparanas. 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 bas some important business. From 2. 30 P. M. to 5 or, 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 Shāhibāg 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 Pānjrā 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 wasting their time.

·7 ſeth Mansukhbhāi was consulted by majority of the millowners of the day. During his leisurc-hours or busy hours, especially on the days that the mills were closed, one can find 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 visitors 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 few persons who had the boldness to reject his request. Whatever may be the number of persons visiting him at mealtime, they were always 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 Vikrama Samvat 1938, by the advice of Nagersheth Premābhāi Hemābhāi, a large and beautiful Samarasarana was prepared and arranged at the temple of Tirthankara Bhagavān Śri Dharma Nāth in the spacious Vādi known as aterat aigt Bāhārani Vādi of Śeth Hathising Kesarising, outside the Delhi Gate, under the direct supervision of Seth Mansukhbhāi. An TE HETTE Așthāhnika Mahotsava,-& Religious festival lasting for eight days-was arranged, but as residents of various streets or Poles (as they are called), showed their willingness to join the festivities, the period of the Mahotsava came to be gradually extended to four months. All this time Seth Mansukhbhāi was living at the Vädi. For four months, almost every-day, there was a procession to the Vādi, headed by residents of different streets and the gentry of the city, of well-dressed boys and girls with costly ornaments on horse-backs and in decorated carriages, with the ·8 carrying of images of Tirthankaras in silver chariots and palanquins and in clegant 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 in 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 Vádi 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 Darsana. Śeth Mansukhbhāi is said to have spent a large amount of money in these religious fesivities. Three years later, Seth Mansukhbhāi spent Rs. 75000/- on the marriage occasion of his daughter Bāpi 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 vow named Mfalta 37-TAIT Pistāliśa Agama Vrata, Seth Mansukhbhāi is said to have spent Rs. 50000/- in the Udyāpana festival When the present building of the Vidyāśāla Upāśraya at ·19 Doshiwādā's Pole was under construction, Seth -)fansukhbhāi rery carefully examined it as it became ready and gave valuable suggestions with regard to air and light, and he gave a handsome sum towards its construction-expenditure. Śeth Mansukhbbãi had the temple of Śrî Cintamaņi Pārýva Nāth Bhagavān at Vāghaņa Pole and the temple of Śrî, Sambha va Nāth, in Zaveri Wāda and the temple of Mulèvā Pārsva Náth near Pāpjrā Pole, repaired and re-built, and the fragt Pratisthā,-establishment and consecration of images in those temples was done at a cost of Rs. 225000). The fagt Pratisthā,- the installation of images of Tîrtbankaras,-in these temples was done amid great rejoicing and pomp, by Śásana Sanırāt Jagad Guru Acārya Mahārāj Śri Vijaya Nèmisūriśvaraji. During the famine of Vikrama Samvat 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 Khoda Dhora Pānjrā 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 Panjrā 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. 1. R. authorities For several years, Śeth 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, would accompany him in a number of reserved cars. In this way, Seth Mansukhbhāi 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 give handsomely, always in cash, and at times by Hundi. 2 ·10 About ten months previous to his death, during his pilgrimage to several places in Cutch-when he was a guest of H. H. The Rao of Cutch-it so bappened 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, be forgot to send the subscribed amount. For several years after the death of Seth Mansukhbhāi, the trustees of the temple did not even inquire about the subscribed sum. The trustees, bowever, bappened to come to Ahmedabad for some other business, and on presenting the record-book of the temple before his brother Seth Jamnābhai, 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. Šeth Mansukhbhāi visited the sacred Satrunjaya Hill in Käthiávār 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 Mansukhbhāi is said to have given Rs. 85000/- for liquidating the debt of Chbápariāli 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 Deedy Jains and non-Jains, Seth Mansukhbhãi spent several thousands every year through Dholsāji. On the occasion of the Session of the Jaina Conferance held at Ahmedabad, in Vikrama Samvat 1963, under the presidency of Rai Sitabchandji Nahāra of Ajimganj, an announcement on behalf of Seth Mansukhbhāi for Rs. 150000/- for the following purposes was made-viz Rs. 50000/- as a Permanent Fund for Pradhānbai Kanyā-śālā (Girl School), Rs. 50000/- as a Permanent Fund for Seth Bhagubhāi Premchand Vernacular and Anglo-vernacular School-and Rs. 50000/- for the publishiug of Jaina Agams. Both the schools have been working since their esta- ·11 blishment in Vikrama Samvat 1957, and the yearly expenditure has uptil now been paid by Seth Mansukhbhāi and his son Seth Māneklālbhāi without charging it to the proceeds of the respective funds. The funds wherever they may have been deposited are likely to have become enormous. The next year i. e. on the Mahā sud 5 of Samvat 1964, a alagt Pratisthia,-installation-ceremony of images in the newly built temple and an upāśraya and a dharmaśālā at Kalol-was done by Sāsana Samrāt Jagat Guru Ācārya Mahāraja Šri Vijaya Nėmisuriśvaraji. The building and the festival and dinner-parties seem to have cost Šeth Mansukhbhai more than Rs. 75000/- The entire gentry of Ahmedabad including Sir Chinubhāi Mādhavlal Baronet, and many Government Officers took part in the religious ceremonies. In the month of Vaisakha of the same year when the next session of the Jain Conferance was held at Bhāvnagar, ſeth Mansukhbhãi was elected as its president. The reception he had at Bhavnagar was very grand; a great majority of the gentry of Bhāvnagar and state-officers including the Late Right Hon'ble Prabhashankerlyhai D. Pattani,-the Divan Sāheb,-Nāyab 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 Kathi. āwār and Cutch, including the H. H. The Rão of Cutch, H. H. The Mahārāja of Bhāvnagar, H, H. The Mahārāja of Dhrängadhrā, H. H. The Thakore Sāheb of Morvi, The Nawāb Sābeb of Rādhanpur, The Nawab Sāheb 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 Seth Mansukhbhai was his readiness to render servioe to members of noble birth ·who had; * by force of circumstences, been reduced to straightened conditions. Almost all the members of the family of Seth Hathi. sing Kèsarising aud of the Nagerseth family of Abmedabad, are under a deep debt of gratitude to Seth Mansukhbhāi. Another praise worthy trait of the character of Seth Mansukhbhāi was his readiness to help his professed enemy. For example, if any máñ, whó, on account of commercial rivalry or envy of the ràpidly rising affluent condition of śeth Mansukhbhai, bore animosity 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 missing an opportunity of doing him harm in any and every possible way, were, on repent ing for his ineffective ill-conduct, to approach Śeth Mansukhbhāi and sincerely request him for advice, he would forget his previous aninosity towards himself, and would give him the best advice he possibly can and in some cases he would satisfacti rily đo the work himself however difficult it may be. There are several instances in which Seth Mansukhbhāi has worked disinterestedly for others. Out of his multifarious duties, Seth Mansukhbhai invariably found time to attend to his social functions which he attended very punctually. Seth Mansukhbhāi was 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 a 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 would send his brother Seth Jamnābbāi, his son Māņecklālbhāi and his daughter's son ſeth 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 Dot miss an opportunity of attending for funeral ceremonies.

·For a number of years Seth Mansukhbhāi was one of the trustees of the firm of Sheth Anandji Kaliānji. He had done very valucable servie to the firm, by his 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 munifi. cence. The services renderd by Seth Mansukhbhāi and his comrade, Seth Lālbhāi Dalpatbhāi to the Jain Community through the firm of Sheth Anandji Kaliänji, are valuable. The memories of their valuable services will remain for centuries to come and their absence will always be felt unless supe equally competent and self-sacrificing individluals 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 Kalianji 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 firni of Sheth Anandji Kaliadji. 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 community, 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 Sanghs of different towns and villages, all over the various presidencies of India, same to Abmedabad. A meeting of the Al-India Jain Sangha ·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 Āņandji Kaliānji. Seth 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 1967-68 when fodder was scarce on account of want of rains and locust-pest in Gujarat and Kathiāwār, Seth Mansukhbhai gave Rs. 150000/- to the Ahmedabad Khoda Dhora Pānjrā 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 Samyat 1969 after an illness of a few days. His wife has died seventeen years previously during lying-in period, leaving ſeth Māņecklālbhāi, as a child of twenty-one days. When Seth Mansukhbhāi died, his son Seth Maņecklalbhāi 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 Mansukhabhāi, his son Seth Māņecklālbhāi 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 Seth Māņecklálbhāi did the Pratisthā of the temple of Kāpardāji in Mārwār at the hands of Śāsana Sanırāt Ācārya Mahārāja Śri 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 Aſvin sud 7 of Vikram Samvat 1981 ſeth Mapeoklálbhāi commenced the adoration and worship of an ·15 Nara Padas,-The Nine Exalted Dignitaries. For nine days,-begin. ning with sud 7 of Asvin, and for nine days from sud 7 of Caitra every year, for four years and a half-he adored and worshipped with strict religious rites prescribed in the Agamas, the Nine Exalted Ones in the following order viz 1 Shang Arihanta Pada on the first day; 2 METE Siddha Pada on the second day; 3 आचार्यपद Acārya Pada on the third-day; 4. उपाध्यायपद Upa. dhyāya Pada on the fourth day; 5 ATITE Sādhu Pada, on the fifth day; 6 A Darśana Pada on the sixth day; 7 TFT Jõāna Pada on the seventh day; 8 athy Caritra Pada on the eighth day; and 9 244 Tapa Pada on the ninth day,-doing प्रतिक्रमण Pratikramana in the morning and evening, देववन्दन Deva,- vandana, TETET Padilehara, and iti Kāyotsarga varying with the Pada of each day, twenty Farah Navakāravali,- every day for each Pada,-qhT 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 early hours of the evening. Śeth Māņecklālbhāi 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 were taking part in religious ceremonies, and living and dining with him at his bunglow. At the lapse of four years and a half, during the last serial of nine days of adoration and worship of the 996 Nava Pada, the Nine Dignitaries,-Seth Māņecklālbhāi invited all the Jains of Ahmedabad, to join him. About five 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 festivities. which were done with great pomp at a great expense. A 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. Seth Māņecklálbhāi is said to have spent about Rs. 50000/- on the occasion. This event with the formation of Nava Pada Arādhana Saniaja 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 Samrat 1983, when there was excessive rain with heavy floods in various parts of Bombay Presidency, a Relief Fund was started at Pánjrā Pole Upāśraya by the preaching of ſasana Samrăt Acārya Mahārājā Vijaya Nėmisūriśvaraji. An amount of Rs. 125000/ headed by a sum of Rs. 30000/- from Seth Māņecklālbhai was collected, and sent to various villages and small towns for the relief of Jains and Non-Jains there, In the winter of Vikrama Samvat 1991, Sèth Māņecklálbhai went on a pilgrimage to Girnāra and Siddhācalaji (S'atrunjaya Hill jin Kāthiāwār, taking with him a Sangha consisting of about 400 Sādhus 700 Sadhvis 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 Seth Māņecklālbhai, His Highness Krişņa Kumārasinhji K. C. S. I. The Mahārājā 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 Sanghang and a number of tents and shamianas. Soth 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 erected 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 ·SHETH MANEKLAL MANSUKHBHAI.

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·worship. The chariot was used for carrying images of Tirthair 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 apple facility for feeding 15000 to 20000 persons daily. At sunset or some time 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 bad encamped at any place, with its one thousand tents, small and large, thirteen hundred bullock-carts, one hundred motor cars, and thousands of people going about for darśana, the whole gave the appearance of a decently located small town with a population of 15000 persons; and with the electric light with which the camp was lit at night, the appearance at night was really beautiful In the big arena round which the tents were usually pitched, hundreds of females were joyfully dancing round singing religious songs till ten oclock at night, and thousands of persons males and females,-Jains and Non-jains,-used to gather round to witness the rejoicings. Very often various articles such as cups and saucers, brass-spoons, sugar-candy, almonds, cocoa-nuts etc. were distributed, and the gathering dispersed. During the night, mounted police and watchmen were kept at various places for the safety of the pilgrims. A large majority of the pilgrims used to go to the next place of destination on foot, wbile some went in bullock-carts, some on horse-back, and the rest in motor-cars. The trunks, boxes, beddings, and other furniture including small tents etc. of the pilgrims, were usually carried in bullock-carts, and big tents and heavy furniture were carried in motor-lorries. When the Sangba started from Ahmedābād, there was such an immense crowd at Māneck Chok and other places, that the 3 ·late Hon. Sir. Prabhashanker Pattani Saheb who was, afi the while, walking with Seth Māņecklālbbai 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 was being dragged behind but ke kept on moving 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 Sābeb of Bhavnagar, but here I should respect the orders of Seth Māņecklālbhāi." Sir Prabhăshankerbbāi walked about three miles in the procession although he was in ill-bealth. It will not be out of place if any one were to say that the forbearance of late Sir Prabhāsbankerbhāi on the occasion was exemplary. Wherever Seth Māņecklālbhāi's Sangha went, there was great ovation from the public, Officers of the State, Chiefs, Ruling Princes, Rājās and Mabārājās of the various states. Some of the Ruling Princes, Rājas and Mahārājās went a 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 used to collect in front of Šeth Mānecklālbhāi's tent with the object of having a look at Seth Mānecklālbhāi-and whenever be happened to come out of his tent, people used to hail bim with the words “Long live śeth Mānecklālbhāi! Long live the ty 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 Sangba came near Junāgadh, Mr. Keddal, the chief Administrator of the Junāgadh State, aocompanied 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, walked nearly a mile, to receive the Sangha. On entering the town & ·19 snap-snot 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 Junagadh at that time, including that of the Sangha and the people from neighbouring towns and villages who had specially come tone to Junāgadh for the purpose of seeing the Sangha, came to about thirty thousand. When the Sangha came to Kundalā, the late Hon. Sir. Prabhashankerbhāi Pattani, the then Chief Administrator of the Bhāynagar State, who was well-known for his unceasing efforts in the welfare of the State, and who had come to Kundalā in his saloon at the special request of the Kundala Sangha, went to the place where the Sangha bad 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 gor Punya- Meritorious Karma-and is going onward to acquire a fresh mass of Punya, let me have a few particles of his Puộya.” So saying, he heartily embraced Seth Māņecklālbhāi, and while giving him an address of welcome on behalf of the Kundalā public, Sir Prabhashankerbhāi said "In this world, there are two kinds of authority. One relates to the governing power, the other to the religious power. Religious authority is superior to the governing authority, because the governing authority always respects 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 comunities 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 Sadhūs and Sādhvis in the Sangha. The number comes to about 1000 to 1200, ·20 On the Siddhagirirāj the number of pilgrims and other people was very great. The "Times of India ", in a leader, compared Seth Māņeck lālbhāi's Sangba with those of Parmárhat Maharaja Kumāra Pála, and Mantriśvara Vastupāla and Tejpāla. The Sangha is said to have cost Seth Mānecklālbhāi Rs. 500000 to 600000/- Besides, Seth Māņecklālbhāi 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 Jagibāi's Cellar. śeth Mānecklālbhāi has given large suus of money to the Jõāna-śālā and Vijaya śālā at Cambay, the Jõāna-śālā at Ahmedabad, and to the Khoda Dhor Pānjra Pole at Ahmedabad. He maintains a Girl School and two Boys' Schools founded by his late lamented father ſeth Mansukhbhāi, where more than fifteen to seventeen hundred boys and girls are taught every year without any charge of fees. At Kadambagiri also, Seth Māņecklālbhāi has bought several acres of land and handed them over to the form of Sheth Sri Jindās Dharmādās, on which several temples, Dharmaśālās, Jóānasālās eto, have been built.

·Foreword. There are a number of learned works and treatises in Ardha- Māgadhi, Sanskrit, Gujarāti, and other vernacular dialects of India by various authors, describing the life-incidents of śramaņa Bhagavān Mabāvíra,-the last (twenty-fourth) Tirthankara of the present series of twenty-four Tirthankaras of the Jainas, but there is none in the English Language, that can be considered comprehensive as well as authentic. The present work seems to be an effort to supply the English-knowing public with an accurate, comprehensive, and authentic account of the twenty-six previous Bhavas (existences ), and of the twenty-seventh Bhava of śramaņa Bhagavan Mabāvira, during which, after renouncing the luxuries of a royal family, he wandered for nearly twelve and a half years as an ordinary recluse over various towns and villages, practising severe austerities, with fasting without food and water, for two days, three days, eight days, a fortnight, à month, two months, four months, and six months, and taking very meagre diet on 349 days during a period of nearly twelve years and a half, suffered a number of hardships and troubles created by gods and by buman beings, and acquired efecan Kèvala Jñana, Perfect Knowledge. During all these years of wanderings for more than twelve years, Sramaņa Bhagavān Mahāvira did not at all preach the principles and practices of the Dharma propagated by the Tirthankaras. Tîrtbankaras-from their very birth possess the undermentioned four res tapa Mūla Atiśayas,-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 as 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 vigible to an ordinary mortal. They can be seen by one with Avadhi Jūāna. CSGT Kovala Jňāna,-Perfect Knowledge-is only possible after the destruction of the four mats Ghātîya,-destructive Karmas viz. 1 saatuft Jňānāvaraņiya, Kaowledge-obscuring, 2. fatetuftar Darśanāvaraniya, Obscuring sensual perception, 3. Teata Mohpiya, Producing delusion of mind, and 4. 34aIT Antarāya, Producing obstacles in the attainment of a desired object. Tirthankaras are invariably born with three kinds of Jäāna (Knowledge ) viz. 1 Afaa Mati Jiana, (Intellect). 2. a- ETTA Śruta Jåāna, (Scriptural Knowledge) and 3. salama Avadhi Jääna, Knowledge with a scope for limits. #Trafala Manaḥ Paryāya Jñāna, they have just after Dîksā, and they usually acquire a Kevala Jãāna,-Perfect Knowledge,-after the destruction of their strate Ghātiya (destructive) Karmas. After the destruction of Ghātiya (destructive) Karmas, and the acquisition of Kerala Jiana, Tîrthankaras take their seat with their face towards the East, in the Saniavasaraņa prepared for them by the gods, and preach the principles and practice of Dharma propagated by previous Tîrthařkaras with a speech as sweet 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 Sarva-virati vrata (the vows of an ascetic with total renouncement of the world) and some of them take Deśa-virati vrata (the partial vows of a house-holder ). In this way, a Tirtha or a Sangha ( Congregation) consisting of Sadhus (Monks ) Sadhvis (Nuns) Śrāvakas (Male devotees ) and Śrávikas (Female devotees ) is established by every Tirtha:- ara in the first Samavasarana prepared for him. Tixthankars Bhagavan then selects Gafadharas from among the monks initia ·25 ted by him, a few monks who are intelligent, clever in Šāstras, 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 ferre Tripadi, a formula having three syllables ( STUF Utpäda, Origin, 77 Vyaya, Destruction and wita 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 Kèvala Jiāna, in addition to the four atiśayas ( qualities of excellence ) acquired by birth, Tîrthankaras 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 a Tirthankara and they are adored by gods, demi-gods, Cakravartins, Baladėvas, Vāsudėvas and by devout human beings. Numerous gods respectfully attend on them. Tirtharkaras 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 Bhagavan Mahāvira is full of many instances of total abhorence of worldly pleasures, for bearance, undaunted courage in enduring numerous sufferings created by gods and human beings, and severe austerities regardless of hiscomfort to his body. Sramaņa Bhagavān Mahāvīra was perfectly destitute of Rāga ( Affection ), and Drèsa ( Malice ). He had the same equanimity of mind towards the farmer who thrust ironpails into his ears, or the Candakausika snake who had bitten him when he was in Kāgotsarga, or towards the god Sangama, who barassed śramaņa Bhagavān Mahāvira with twenty tormenting sufferings during one night, and towards the devout Indra who extolled him. Áramarja Bhagavān Mahāvira was not the Founder of the ·Jaina Religion as is maintained by some Western scholars, but he was one of the most convincing and erudite exponents 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 Buldhism and the ancient Hinduism, and there are numerous passages in the sacred works of the Hindus to prove the antiquity of the Jaina Religion. Even from the most standard and authentic works of the Hindus, the Jaina Religion is acknowledged to date at least from the time of Tirthankara Bhagavān Sri Risabha-deva Swāmi. The author of the present work is Muni Ratna Prabha Vijayaji-a highly respected disciple of Säsan Samrät Acarya Mahārāja Śrimān Vijaya-Nemisūriśvaraji. Before joining the Order of Jaina Monks, he was Trikambbāi.. Having 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 Homceopathic 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 Jainnābbāi Bhagubhāi Homeopathic 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 Bakubhāi (Seth Mansukhbhai's daughter's son ) Dr. Trikambbãi 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 was one of the prominent medical practitioners of Ahmedabad and was consulted by numerous persons and the gentry of Ahmedabad, amongst whom he had many patients. His visiting-fees outside of Ahmedabad varied from 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 å 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 Jamnābbāi, 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 had Pancami Tapa, Visa Sthānaka Tapa, Ekādasi Tapa, Nava Pada Arādhanā eto-for a number of years. About four years before their Dikṣā, Dr. Trikambhai and his wife Ratanbāi spent Rs. 10000/-in Upadhāna Vrata at Seth Bhagubhai's Vandā in which 420 persons joined him. After having successfully practised for thirty-five years as & Medical Practitioner at Ahmedabad, with a keen eye on rendering free service to Sādhus and Sadhvis 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 Dikśā at the same time, amid great rejoicing and celebration, at the pious hands of Sāsan Samrāt Acārya Mahārāja ·Śrtmān Vijaya Vemisūriśvaraji in Vikrama Samvat 1999. The Diksā-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. Hiralal K. Nánāvaty, Dr. Chbāyā and Dr. Bhoyilal P. Shāh, were sorry. They wept bitterly at the separation. very Ever since his Diksā, Muni Ratna Prabba 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 Dikśās in his family viz:- 1. Dr. Trikambhāi's elder brother, Gokaldās. He was an able writer both in English and Gujarāti, 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, be took Dikśā at the hands of ſāgan Samrất Ācārya Mahā. ršja Srimān Vijaya Nėmisūriśvaraji, and was admitted as Muni Subhadra Vijayaji,-one of his own disciples into his Order of Sādbûs. Having spotlessly led a life of priesthood for eleven years, Muni-Subhadra Vijayaji died at Ahmedabad in Vikrama Samvat 1988. By his death, the Jaina Community has lost an able and fearless writer. His brother's daughter, Campābàn, took Dikśá as Campaks.. riji when she was twenty-years old. She has five clever disciples under her. 2. 3. His brother's son, Amoobhāi, took Dikśā when he was eighteen years old at the hands of Sāsana Samrāt Acārya Mahārāja Śrimān Vijaya Němisūrisvaraji, and was admitted as Mokšānanda Vijayaji as a disciple of Pannyása Soma Vijayaji Gani. Dr. Trikambhāi.

·27 Soon as 5. Dr. Írikambhāi's wife, Ratanbāi, A millionaire's daughter, brought up in affluence, and after marriage living in the family of Seth Mansukhbhāi and Seth Jamnābhāi, she at once 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 Diksā along with Dr. Trikambhāi at the hands of Sasan Samrat Acārya Mahārāja Śrimān Vijaya Vemisūr śvaraji at Seth Hathising Kèsarising's Båhärni Vādi, outside Delhi Gate, Ahmedabad. All of them except Muni Subhadra Vijayaji are living. Śramaņa Bhagavān Mahāvtra, including all previous Tirthankaras, has always preached 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 Şyādvād and Sapta-Bhangi Naya, of the Jain scholars, is one of the most accurate and comprehensive systems ever invented for arriving at & & definite conclusion from various point of view. C. G. Shah

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·Order of Sanskrit Alphabets used in the Book. a त है भा ख kh थ th . 11 घgh घ dh उu ना ऊ पp sch फ ph . ri, ri जj सb Iri झjh * bla एee অ f म m ai टई थy मो० th औ au ल1 an & dh व BT: ab ण n

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·INTRODUCTION. According to Aryan scriptures, some eternal elements, which are generated by Nature, control the Universe. One of these elements is Time. 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 into two equal cycles. One is known as Utsarpiņi kāla, and the other as Avasarpiņi kāla. Each cycle is again divided into six divisions, and each division is technically known as an ara? (spoke of a wheel). As the wheel rolls round, they move up and down. The wheel of time rolls regularly round, and these divisions begin and end also very regularly. Each utgarpiņi kāla and avasarpiņi kāla extends over ten kota koti sāgaropam years and each is divided into the under mentioned six aras (divisions). The present is the avasarpiņi kāla. Avasarpiņi Utsarpiņi 1 Su gama-suşama 1 Duḥsama-duhşama 2 Susama 2 Duhşama 3 Suşama-duḥsama 8 Duhşama-suhşama 4 Duh sama-suşama 4 Suşama-duḥsama 5 Duhşama 5 Suşama 6 Duhşama-duh sama 6 Susama-susama 1. T Ara Spoke of & wheel ·30 During the commencement of the Utsarpiņi 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 Suşama-suşama of the present avasarpiņi kāla extended over four koțākoți sāgaropama years. The second ara named Suşama extended over three kotā koţi sāgaropama years. The third, named Susama-duşamā, was of two kota-koti sāgaropama years. The fourth named Duşamasuşamā was of the duration of forty-two thousand years less in one kotākoti. sagaropama years (one kota-koti years minus fortytwo thousand years). The fifth ara ( the present age named. Du: sama-of which nearly twenty-four hundred and seventy-three years bave passed is of twenty-one thousand years duration. The last. (the sixth ) ara named Duşama-duşam& of the present avasarpi. kāla, will be of twenty-one thousand years' duration: In the Utsarpiņi kala, the order of aras is the reverse. In the avasarpiņi kāla, the first ara is the longest and the last (sixth) is the shortest. The increase and decrease in happi. ness, wealth, prosperity, health, duration of life, piety, virtue, dharma, and in illusion, temptation, sorrow, unhappiness, 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 utsarpiņi kāla and avasarpiņi kāla is twenty kota-koti- sagaropamyears ·e 1 During the first ara named Susama-suşamā of the acasarpiņi 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-riga bhanārāca 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; napely - 1. The Kalpa Vriksas named Madyānga readily yielded highly delicious drinks at the asking. Just as rich merchants loving. ly give valuable gifts to their servants on anspicious festivals at their houses, in the same way, excellent donors do not, in the least, delay in giving gifts. 2. The second variety of Kalpa Vriksas named Bhringa, respectfully gave suitable utensils to the yugalikas. 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 Damed 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 fowergarlands to gods, in the same way, the sixth variety of Kalpa Vriksas named Citrānga used to give flower-garlands to yugalikas. 7. Just as, wise men welcome their dear friends returning from distant lands, with food-materials of excellent kinds, in the ·$2 same way, the seventh variety of Kalpa Vriksa named Citra-rasa satisfied 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 named Maṇyānga gave the yugalikas 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 Gebākāra, supply the yugalikas with excellent palace for their use. 10. Just as, pleased masters give excellent garments to their servants, in the same way, the tenth variety of Kalpa Vrikşas named A-nagna, give excellent garments suitable for seasons to yugalikas as desired. Besides these, just as Cintānani Ratna (the thought-gen) supplies all possible objects in the world, in the same way, other 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 nectar. 2. During the second ara named Suşamā 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 invariably 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 were during the first ara. 3. During the third ara named Suşama-duşamā, 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 Vrikşas, the sweetness and fruitfulness of earth and water, anl the height and strength of tha boly, as well as, ·$8 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 svarga-bhūmi (heavens ). 4. During the fourth ara named Duşama-suşamā, with everprogressing decrease, the height of human beings was reduced to five hundred dhanutya and it went on decreasing till at the end of the fourth ara the height of human beings was reduced to seven hands. 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 Rişabha-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 Tirthankaras lived during the fourth ara. 5. During the fifth ara named Duşamā-the present age during which we are living, and of which twenty-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 very weak. This ara is of the dyration of twenty-one thousand years.

·SA During this period a large majority of people will be miserable and only very few 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 Bhagavāns lived, the villages and towns of Bharata Kşdtra were flourishing and the whole country abounded in wealth, mineral products, corn etc. The villages seemed like big towns; towns resembled the svarga-purt (the Capital City of the gods ); Kinsmen were noble-hearted; kings were like Kubera (the god of wealth) ācāryas (preceptors) resembled the Moon; parents were like gods; mothers-in-law were 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 were obedient, full of devotion 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 was no danger from invading armies, of other countries, from robbers, and misfortunes, and from burden of taxation. During that period, also, there was molestation to Jaina Sādhūs from persons of other religious creeds who were destitute of devotion towards Tirthankaras. The daśa aścaryas (ten Strange Events) also happened during this period. During the fifth ara named Duşamā, a large majority of villages will resemble burial grounds; towns will look like the world 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 ·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, Sadhus will like to get themselves separated from the fold of a Congre. gation of Monks, and have an independent living un-cared-for by any well-disciplined, well-versed ācārya. 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 śrāvakas (male followers of the Tîrthařkaras ) and śrāvikās (female followers of the Jaina 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-detecttable use of false weights and measurements, and the use of adulterated articles of food and drink-materials, with an ever 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 present fifth ara there will be a daily diminution in the efficacy of ·36 jewels, incantations, medicinal substances, mysticism, faculty of knowing, wealth, age-limit, and a decrease in the juices of fruits, flowers, and other savoury articles, in comeliness and height of bodies and in benefactory wishes. During the end of the fifth ara, in the Bharata Kşètra there will become a religious preceptor named Duh-prasaha, a sādhvt named Falgusri, a śrāvaka named Nāgila and a śrāvikā named 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-ninded people will be at the most, a fasting of two days. A sädbu versed in Daśavai-kālika Sūtra only, will be looked upon as one fully conversant with all the āgamas and the fourteen Purvas. Such sādhūs 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 đèra (celestial being) in Saudharma 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 Duhşama ara of twenty-one thousand years' duration, there will be the sixth ara named Duḥsama -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 will become inusually hot and extremely unbearable. Thus people suffering from the effects of intense cold and extreme heat will 1 ·37 become 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 other 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 Rşabba-kūta, and all the valleys and pits will be levelled to the surface of the ground; and all the streanis 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 males 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 leave 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 like milk, or curds, or juicy articles of food, or flowers or fruits or mangoes, can be had. There will be no sitting -or "Bedding wiaterials. 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 avasarpiņi kāla, are first and the second ara of the utsarpiņi kāla. At the end of the first ara named Duhşama-duh samā, 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 Kșira-megha will grow corn. The third kind, named Ghrita-mégha 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-mėgha 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 Bhārata-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 named Duaşamā of the ut sarpiņi kāla, there will be following seven kula-karas (patriarchs) viz. 1. Vimala-vähana, 2. Sudāma, 3. Sangama, 4. Su-pārsva, 8. Datta, 6. Su-mukha and 7. Sammuci. Out of these, Vimalavāhana, through the medium of jāti-smarana jñāna (knowledge about provious lives ) will get several villages and towns constructed; he will have a collection of cows, horses, and elephants and he will teach people, various kinds of writings, mathematios, trades, ethios, etc. Then, with the production of milk, curds, corn ·and fire, the well-wishing king will teach them the art of cooking under fire. After the lapse of the duhşama 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-dòvas eto. These were some of the #fore-tellings given by Sramaņa Bhagavan Mahāvira & short time before his Nirvāṇa in 527 B.C. 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 knowledge of Indian History begins with the date of Mahāvīra's Nirvana. Mahāvira was an elder contemporary of Gautama Buddha. He was also the contemporary and a relation of Śrèņika 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 errone ous notions about Jainism and its relationship to the other faiths in India. Sinclair, because of inadequate knowledge, gave currenoy to untruths and errors such as " Jainism is an offshoot of Hinduism and Buddhism and that Mahāvira was the founder of Jaidism, " It is extremely unfortunate that even after accurate knowledge is obtained by oriental scholars of the West and made available to the public, these erroneous views are prevalent among the educated Indians even now. We have only to state that Mahāvira was the last and the 24th of a series of Tirthankaras who were supposed * These are described in detail in Trišasthi Salākā Puruşa Caritra (Sarga 10); in Dipāvalika Kalpa; in Loka Prakāśa; Upadeśa Prāsāda; Sangrahaņi etc. From "Contribution of Jainism to World Culture" Jaina Antiquary. Deo. 1943. by Prof. Chakravarti. .

·10 to be the oustodians of Jaina Doctrines. Oriental scholars bave 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 Vardhamāna Mahavira, is generally recognized now to be a historical personage. Even the 22nd Tirthankara Aristha Nèmi is considered to be a historical personage. This Aristha Nemi was a cousin of Śri Krişņa 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 Mahāvīra did long after him. His place of Nirvāņa at Mount Girnār in Junāgad State, is still a place of pilgrimage for the Jains. Krişņa's age, as also the age of Mahābhārata War, is supposed to be the beginning of Kali Yuga. Therefore, Aristha Nemi who was a 'cousin of Sri Krišņa must be in the beginning of Kali Yuga. If Śrî Krişņa is admited to be a historical personality, there is no reason why the same should not be said about Aristha Nemi. Further Ariştha Němi is mentioned in some of the Rig-vèdic hymns as one of the important Rishis. Hence the Jaina tradition and the non- Faina tradition seem to accept the historicity of Aristha Nemi. Hence, it would not be altogether an improbable thing to suppose that the A-binsa doctrine must have been prevalent even at the time of Aristha Nemi who is assigned to the beginning of Kali 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 have to go to the beginning of Jainism, according to the Jaina tradition, to the age of Lord Rişabha. Lord Risabha is considered to be the first of the Tirthankaras. 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. नैन्द्र तद्वर्द्धमानं स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पुरुषा विश्व- देवाः स्वस्ति नस्ताक्ष्येऽरिष्ठनेमि स्वस्ति नः (यजुर्वेदे वैश्वदेवाची) #k ·1. Naindran tad Vardbamānam svasti na Indro vriddhafra vāk svastinaḥ purusā visva-devāh svasti nastākasyorist ha nėmim svasti nah. Just prior to his appearance in the world, the people were living in a golden age where they had everything necessary for life provided 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 preventing a viw of the heavenly 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 how to live. Under these circumstances, Rişabha 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 appear ance 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 Risabha is very often described as a Creator of the World in the sense of Socio-eco nomic 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 & sacred place according to the Jainas. For this achievement Lord Rişabba is designated at Adi Jina, Adi Bhagavāna, Adi Isvara, Yogisvara, Mahā yogi and such other names of adoration. For this cycle of time, therefore, Lord Risa bha 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 & far distant pre-historic period whose date cannot be acourately determined. 6 ·42 Here it would not be altogether inappropriate to mention the fact that the story of Lord Risabha, in almost identical words is described in *Bhāgavata Purāņa and *Vişnu Purāņa of the Hindus. There also, long long prior to the period of Avatāras, Vishnu in order to satisfy the request of Nābhi Rājā, was born as his son Risabha. In this Purānic account also, Lord Rişabha after reigning over his kingdom for sometimes, abdicates the throne in favour of his son Bharata, and retires into a forest to perform Yoga. There also, he is mentioned to have preached the A-himsa Dharma and Yoga practice. But, according to the Purāņic account, this new wisdom was not under- * Some of these srutis are:- me १. ओम्-लोकश्रीप्रतिष्ठान चतुर्विगति तीर्थकरान् ऋषभादि वधमानां तान् सिद्धांतान् शरणं प्रपद्यामहे । ओम् पवित्रमग्निमुपस्पृशामहे येषां जातं सुप्रजातं येषां धीर सुधीर येषां नग्नं सनग्न ब्रह्मसुब्रह्मचारिण उदितेन मनसा अनुदितेन मनसा देवस्य महर्षयो महर्षिभिजहेति याजकस्य यजतस्य च सा एषा रक्षा भवतु शांतिभवतु तुष्टिभंवतु वृद्धिर्भवतु स्वस्तिभवतु श्रद्धा भवतु निर्व्याज भवतु ॥ ( यज्ञेषु मूल मंत्र एष इति विधिकंदल्यात् ) 1. Aum Loka Sri pratisthan catur-vimsati Tirthankarān Risabhādi Vardhamānāntān Siddhāntān saranam prapadyāmahd. Aum pavitramagnimupaspraśāmahè yèşām jātam suprajātam, yèşam nagnam su-nagnam brahma-su-brahmacāriņam, uditèna mapasā an-uditena manasa devasya maharsayo maharsibhi-r-jaheti yajakasya yajantasya ca să esā raksā bhavatu śānti-r-bhavatu tusţir-bhavatu vriddhi-r-bhavatu svasti-r-bhavatu Sraddha bhavatu nir-vyājam bhavatu. 2. ऋषभं पवित्रं पुरुहूतमध्वरं यज्ञेषु यज्ञपरमं पवित्रं श्रुतधरं प्रति प्रधान ऋतुयजनपशुमिंद्रमाह्वति स्वाहा ॥ 2. Rişabham pavitram puruhutamadhvaram yaiñèşu yajia paramam pavitram śruta-dharam yajňam prati pradhanam rituyajana pašumindramāhvèti svāhāh. ३ त्रातारमिंद्रं ऋषभं वंदति अतिचारमिदं तमरिष्टनेमि भवे भवे सुभवं सुपाश्वमिन्द्रं हवे तु शक्रं अजितं जिनेद्रं तद्वर्द्धमान पुरुहूतमिदं स्वाहा ॥

·43 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 Purāņic story may be explained as a result of unsympathetic attitude of the non-Jaina author of Puranas. From these accounts, Jaina and non-Jaina it would not be altogether improbable hypothesis to suggest that 3. Trátāramindram Risabham vadanti aticārmindram tam ariştha Nėmim bhavè bhave subhavam su-Pārsvamindram have tu Sakram. Ajitam Jinèndram tad-Vardhamānan puru hūtamindram svāhāh. ४. नैन्द्रं तवर्द्धमान स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पुरुषा विश्व- देवाः स्वस्ति नस्तायोरिष्टनेमि स्वस्ति नः ॥ ( यजुर्वेदे वैश्वदेवऋचौ) 4. Naindram tad-Vardhaniānam svasti na Indro vriddhaśravāb svasti naḥ purusa viśva-dèvāḥ svasti nastāksyo riştha Nemim svasti nah. ५. दधातु दीर्घायुस्त्वायबलाय वर्चसे सुप्रजासत्वाय रक्ष रक्षारिष्टनेमि स्वाहा॥ (बृहदारण्यकें) 5. Dadhātu dîrghāyusvāyabalāya varcasè su-prajāstvāya raksa raksa-ristha Nemi svahā. ( Brihad Aranyakd) ६. ऋषभ एव भगवान्ब्रह्मा तेन भगवता ब्रह्मणा स्वयमेवाचीर्णानि ब्रह्माणि तपसा च प्राप्तः परं पदम् ॥ (आरण्यके) 6. Risabha òva bhagavān Brahmå tena bhagavatā brahmaņā svayamòvācirņāni brahmani tapasā ca prāpataḥ param padam (Aranyake) ७. उपैति वीरं पुरुषमरुहंतमादित्यवर्ण तमसः पुरस्तात् ॥ 7. Upaiti Viram puruṣamaruhantamāditya varņam tamasah purastāt. ८. नाभिस्तु जनयेत्पुत्रं मरुदेव्यां महाधुतिं । ऋषभं क्षत्रियज्येष्ठं सर्वक्षत्रस्य पूर्वज ॥१॥ ऋषभाद्भरतो जज्ञे वीरपुत्रशताग्रजः । अभिषिच्य भरतं राज्ये महाप्रवज्यमाश्रितः ॥२॥ है

·long before the so-called period of Avataras, a sort of religious
cult associated with Lord Rişabha and based upon Abimsā Dha-
ma must have been prevalent in India. Though Lord Rişabha'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 Rişabha abdicated his kingdom in favour of his son, he
8. Nābhistu janayet putram Marudèvyām mahadyutin,
Rişabham ksatriya jyèştham sarva-kşatrasya pūrvajam. 1
Rişabhād-Bharato jajõe viraputra šatāgrajah,
Abhisicya Bharatam rājyè mahā-pravrajyamāśritaḥ. 2
९. इह हि इक्ष्वाकुकुलवंशोद्भवेन नाभिसुतेन मरुदेव्यानंदनेन महादेवेन
अषमेण दशप्रकारो धर्मः स्वयमेवाचीर्णः केवलशानलाभाञ्च प्रवर्तितः ॥
( ब्रह्मांडपुराणे)
9. Iha hi Ikşvāku kula vamśodbhavèna Nābhisutèna Maru-
devya nandanèna mahādèvèna Risabbèņa dasa-prakāro dharmaḥ
svayamèvācirnaḥ Kavala Jiāna lābhācca pravartitaḥ.
( Brahmānda Purana)
१०. युगे युगे महापुप्या दृश्यते द्वारिकापुरि ।
अवतीर्णो हरियंत्र प्रभाते शशिभूषणं ॥ १॥
रेवताद्रो जिनो नेमियुगादि विमलाचले ।
ऋषीणामाश्रमादेव मुक्तिमार्गस्य कारणम् ॥२॥
पद्मासनसमासीनः श्याममूर्तिदिगंबरेः ।
नेमिनाथ शिवेस्याख्या नाम चक्रेऽस्य वामनः ॥३॥
११. कामनावतारे हि चामनेन रैवते श्रीनेमिनाथाने बलिबंधनसामार्थ
तपस्तेपे॥
ईशो गौरी प्रति-
१२. कलिकाले महाघोरे सर्वकल्मषनाशनः ।
पर्धनाद मीनादेव काटियामा ॥१॥

·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 and through the intervention of one of the Devas, they were asked to settle down in the territory south of Vindhyā hills and found the kingdoms associated with the Vidyādbaras. This trible उजयंतेगिरौ रम्ये माधे कृष्णचतुर्दशी । तस्यां जागरणं कृत्वा संजाता निर्मला हरिः ॥२॥ इत्यादि (प्रभास पुराणे) 10. Yugo Yugè mahā-punyā drśyatè Dvärikā puri, Avatirņo Hari-r-yatra prabhātè śaśibhūşaņam (1) Ròvatadrau Jino Nèmi-r-yugādi Vinalācale, Rişinamāśramādè va mukti-mārgasya kāraṇam (2) Padmāsana-samāsinaḥ śyama mūrti-r-digambarah, Neminātha śivètyākhyā nāma cakrd'sya Vānanah (3) 11. Vāmanāyatārè hi Vāmanèna Raivate Sri Nòminathāgrè Bali-bandhana sāmarthyártham tapastè po. Iso Gaurim prati- 12. Kali-kālè mahāghorè sarva kalmaşa nāšanā), Darśanāt sparśanāddva koti-yajia-phala-pradah (1) Ujjayanta girim ramyè māghe krishna caturdasi, Tasyām jāgaraṇam kritvā sanjāto nirmalo Hariḥ (2) (Prabhāsa Purāņd) १३. कैलासे पर्वते रम्ये वृषभोऽयं जिनेश्वरः । चकार स्वावतारं यः सर्वज्ञः सर्वगः शिवः ॥१॥ 13. Kailāse parvatè ranyè, Vrişabho'yam Jinėśvaraḥ, Cakāra svävataram yaḥ sarvajñaḥ svargagaḥ śivaḥ, (Śiva Purand) १४. अष्टषष्टिषु तीर्थेषु यात्रायां यत्फलं भवेत् । भादिनाथस्य देवस्य स्मरणेनापि तद्भवेत् ॥ १॥ (नागपुराणे) ·46 . of Vidyadharas must therefore be considered as an allied trible to the Ikshyāku group to which Lord Rişabha and Bharata belonged. These Vidyādhara kings who settled in South of India are supposed to be fore-fathers of the great Rāvaņa who ruled over Lankā, and Vāli and Sugriva who had their kingdom in 14. Astasasthisu tirthesu yatrāyām yat phalam bhavet, Adināthasya devasya smar naranènāpi tad bhavat. ( Naga Purand) १५. स्कंदपुराणे १८ सहस्रसंख्ये नगरपुराणे अतिप्रसिद्धनगरस्थापनादि- वक्तव्यताधिकारे भवावतार रहस्ये षट्सहन्नः श्री ऋषभ चरित्र समग्रमस्ति तत्र ॥ स्पृष्ट्वा शत्रुअयं तीर्थे नत्वा रैवतकाचलम् । स्नात्वा गजपदे कुंडे पुनर्जन्म न विद्यते ॥१॥ पंचाशदादौ किल मूलभूमेर्दशोभूमेरपि विस्तरोऽस्य । उच्चत्वमष्टैवं तु योजनानि मान वंदतीह जिनेश्वराद्रः ॥२॥ सर्वज्ञः सर्वदर्शा च सर्वदेवनमस्कृतः । छत्रत्रयाभिसंयुक्तां पूज्यां मूर्तिमसौ वहन् ॥ ३॥ आदित्यप्रमुखाः सर्वे बद्धांजलय इदृशं । ध्यायन्ति भावतो नित्यं यदांघ्रियुग नीरजं ॥४॥ परमात्मानमात्मनं लसत्केवलनिर्मलम् । निरंजनं निराकारं ऋषभं तु महाऋषिम् ॥५॥ (स्कंद पुराणे) 15. Skanda-Purāne 18 sahasra samkhyè nagara purāņd ati prasiddha nagara sthāpānadi vaktavyatādhikārd bhavāvatāra-rahasyd sat sahasraiḥ śrt Rişabha caritra samagramasti tatra. 1. Spriņķvā Šatrunjayam Tirtham natvā Raivatakācalam, Snatva Gajapade kunde puna-r-janma. na vidyatd. 2. Paricasadadau kila mulabhāmd-r-dasordha bhumerapi vistaro'sya, Uccatvamaştaiva tu yojanāni mānam vandattha Jind- Svarādreh.

·Kishkhindhā. Though Valmiki Rāmāyaṇa 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. Jaina writers make it quite clear that the latter called Vanaras by Vālmiki is called so by a mistake due to a confusion. They had a Kapi-dhvaja, a monkey was inscribed on their banner for which they were called Vānara-dhvajas, in short Vānaras. The 3. Sarvajñaḥ sarvadarst ca sarva-deva namaskritah, Chatra trayābhisamyuktām pujyām mūrtimasau vahan. 4. Adityapramukhāḥ sarvè baddhāñjalaya drisam, Dhyāyanti bhāvato nityam yadānghri yuga nſrajam, 5. Parātmānamätnam lasat Kevala-nirmalam, Niranjanam nirākāram Rişabham tu mabā rişim. (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 testimony to the fact that, even then, Risabha-deva was looked upon as the 23rd predecessor of Lord Mabāvira 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 have expected that the Jains of Mathurā would have dedicated their inscriptions to Mahavira and not to Risabha-deva. The underlying idea is that Jainism prevailed in India from the time of Risabha-deva, at least i e. long before Lord Mahāvīra, According to Bhāgayat Purāņa the origin of Jainism is, attributed to Rişabha-deva who flourished just in the beginning: of the present period of Manu i. e. many crores of years ago.

·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 Vidyādharas were followers of A-hiṁsā Dharma because of their association with Lord Risabha. As followers of Ahimsā Dharma, 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 yajña Dhvansa Parva" the chapter dealing with the destruction of Yaga or animal sacrifice proposed to be performed under the patronage of Maruta. Rāvaņa who was ruling in Lankā and who prevented any of animal sacrifice throughout his kingdom, comes to know of the elaborate preparation made by Maruta for conducting Yaga according to Brahmanic Vedic rites. He hastened to prevent this, destroyed all the preparations made therein, drove away tho 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 Vidyadhara kings who were in the South were of the Rişabha 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 cooduct of their Vedic sacrifices as a protection 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 Rişabha 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 Vèdio period, the Tirthankaras were worshipped in India. This ought to convince anyone that Jainism dates from very remote antiquity and that it has prevailed in at least side by side with Hinduism long before Gautama Buddha was born.

·North India long before the Aryan invasion is supported by the archeclogical research at Mohen-jo-daro and Harappa. The objeets found there clearly point out the existence of culture and civilisation introduced by Lord Risabha--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 region. 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. Śiva 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 Purāņic age is a corrupt modification of the Risabha cult of the earlier age. According to Jaina tradition, the symbol or Lāpchana for Lord Risabha is the Bull which according to Jaina Ico nography is found inscribed even now in the " pitba", on which the Idol of Risabha is put up. Risabha Lanchana-mark of the Bull-carved in the pedestal on which Risabha's idol is situated may easily be mistaken for Risabha-vābana and the God above may be mistaken easily as Rişabha, Rudra or Curiously, the term • Śiva' is one of the names of Lord Risabla, and we have already mentioned that Mount Kailāsa was the place of Nirvāna of Lord Risabba, When we take these facts into consideration, it is obviously quite easy to change Rişabha cult of of A-hiņsā 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 Risabha the earlier Siva-who was Sarva-Jiva Dayā-para, we have a Kapāli ſiva with a skull bone in his hand which is said to be drippling with blood. At one stroke the A-hiṁsā Risabha cult is converted into a cult of Hiṁsā giving sanction to Vèdic sacrifice involving slaughter of animals. This introduction of Kapālic cult in the South, is associated with the Hindu Revivalistic period of Thevara hymns, when a terrible religious animosity 7 ex·sprang up between the Hindu Revivalist 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 was 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-Swāmī the head of the Jaina Sangha-migrated to the South, to escape from horrors 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 Vèdic literature. The people who were dwelling in the countries of the Ganges-valley such as Kāsi, Kosala, Viddha, and Magadha, though of Aryan origin, had fundamental differences in their Faith and social values, from the Kuru-pāncāla Aryans. They were condemned by the more orthodox western Aryans, because they were 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. pbilosophical literature under the name " Upanişads" has sprung from the Ksatriya heroes of the Gangetic Valley to whom also belong the founder of Buddhism-Gautama Buddha-and also the last of Tirthankaras-Mahāvira Vardhamāna. Oriental -scholars are generally of opipion that the Aryans who settled down in Indus Valley, came later into India and pushed earlier Aryans who were living there, towards the East. The theory of two different waves of invasions of Aryans not only implies two political groups but also two different cultural groups. The former group of Aryans according to our theory, were the followers of A-himsā doctrines associated with Jainism, which probably was responsible for the springing up of Upani- ·51 an Sads,-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 Vèdic sacrifice. Rişabha-deva, according to the traditional account, belongs to this group of Aryans. The tribe of Ikşvāku is referred to in Big-vèdic literature as ancient tribe. Therefore, by the time the Aryans of the Indus Valley composed their hymns, these Ikşvākus of which tribe Lord Rişabha 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 Āryan 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 Rişabha and characterised by the doctrine of A-hims.. This domination of Vedic culture nay 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-himsā doctrine, the revivalist Hindu cult of South- India still retains important marks associated with the previous A-himsā cult. The very word Saivam" in Tāmil parlance means strict 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 characteristics of the earlier Rişabha cult 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 saktaism left its indelible mark on the earlier faith. Lord Risabha who was Yogīśvare was given a wife ·52 and made a householder. Śakti-the wife of Rudra "Siva with a garland of skull bones, is consistent with Śiva the Kāpālika. The The old lord who was "Sarva-Jiva-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 the Universe. This may be enough for the historical survey of Jainism in South India. Jainism is Highly Democratic. The introduction of the Purāņic Hindu cult of the revivalists nut 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 Dharma as is associated with Purāņic Hinduism. Lord Risabha when he organised the society on functional basis of trade, agriculture, and defense, did not introduce the sect of Brahmins. Bharata, Lord Rişabba's son and successor to the kingdom, felt the necessity of creating a new 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 nen in the society who would pay unswerving loyalty to A-himsa Dharma, and these were called Brāhmins not by birth but because of qualification, and they were ordained to be the custodians of religious ceremonies and the propagation of religious Dharma. Thus the differentiation in social organisation according to Jainism is entirely due to qualification and not to birth. Even a low born Cāņdāla if he had necessary qualification, had the chance of being considered the bigbest in society. That such was the organisation of society in the South, is borne out by Tāmil literature. Ancient Tāmil litera, tue has two distinct words-one to designate the Brähmin 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 Andanar as one who is of the A-hiſsā Faith, and who is characterised by his love and sympathy to ·creatures, is an evidence in support of this view. The 53 social organisation based upon culture and qualification has, at one stroke, been converted to the Varņāśrama Dharma claiming superiority merely on the ground of birth. Thus, South India not only lost its noble religion of A-hiṁsā, 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 Varņāśrama, which is the only meaning of the term Dharma in Hindu Dharma Šāstra. :2: Most of the religions of the world however, have only do. gmas and myths to offer in place of the scientific thought which alone can satisfy the demands of reason, and from which alone can flow the desired good under all circumstances. Jainism differs from all other so-called religions in so far as it is a perfectly accurate, definite, and exact science free from misty and mystio ritual, unholy superstition, and fear-engendering devotion. It does not ask its devotees to accept its teaching on the authority of anything other than Reason, and invites all to understand the nature of the subject before pinning their faith on it. To begin with, Jainism explains the nature of happiness which all are a-thirst for. It is obvious that sensual pleasures do not satisfy the Soul however much they might tickle the senses for the time being-Sensual pleasure is essentially im-permanent, depends on contact with other things and bodies, invitnes trouble and pain in its obtainment, creates worry and uneasiness after its experience, leads to strife with those who happen to be engaged in the pursuit of the same object as ourselves, and gives rise to misery in old age, and on the impairment of the senses ·54 on which alone its enjoyment depends. No one who has analysed his feelings can possibly find anything in common between the ideal of happiness which he seeks and the sensusl gratification described above. What one really wants is the happiness which the gods enjoy-undying, un-abating, soul-enrapturing happinessnot the temporary gratification of lust but the exhilarating rhythm of ecstacy, delight or Bliss whatever it might be called. This ecstatic delight which is neither evanescent nor the source of sorrow and pain, like the gratification of sensual lust, is really 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 experiences on the successful performance of some task, comes from within and is independent of the senses, Analysis reveals the fact that the essence of this kind of happiness lies in the notion of freedom, so that whenever the soul is freed from 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 sect 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 these materials such as to make us distrust them, We know that the Sacred Books of the Jainas are old, avowedly 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 'authentic 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 poholars 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 Jaina Sutras. Vol. XXIL. Acăranga Sūtra & Kalpa Sūtra-Sacred Books of the East Vol. XXII Oxford. 1884.

·enof many critics and still does 80. In the following pages I shall try to destroy this prejudice and to vindicate that authority and credit of the sacred books of the Jainas to which they are titled. We begin our discussion with an inquiry about Mahāvira 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 suspicion that he is a sort of mystical person invented or set up by a younger sect some centuries after the pretended age of their assumed founder. 2. Prof: WEBER, Though most scholars do not go the length of denying that Mahavfra 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 ħe 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 having partly made use of another person than Buddha Sākyamuni; 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 intentiona ly 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 he 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 sects 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 new one. In the * Indische Studien XVI 210.

·first case, 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 documents 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 Mahāvīra, the circumstances in, and 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 form, 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, according 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, Sarvajia, 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 they could by one seot, and to another set by the rival sect. e.g. Buddha, Tathāgata, Sugata, and Sambuddha are common titles of Sākya Muni, and are only occasionally used as epithets of Mahāvira. The case is exactly reverse with regard to Vira and Mahāvira, the usual titles of Vardhamāna. 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 not. For, if these words had once been fixed as titles or gained some special meaning beyond the one warranted by etymology, have been adopted or rejected. But it was not possible that a 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 is, 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 sects 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 Tirtha-kara as an honorific title. Again, Buddha is commonly used in about the same sense as Mukta-tbat is a liberated soul-and in this meaning it is still employed in Jaina writings, whilst with the Buddhists, the word bas 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 tem. ples. 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 adoratiun; 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 third point of resemblance between both sects, the stress which is laid on the A-hiṁsā or not killing of living beings, will be treated more fully in the sequel. For this reason, I quickly pass over to Professor Lassen's fourth argument viz that the Buddhists and Jainas measure the history of the world by those enormous periods of time -- which bewilder and awe even the most imaginative fanoy. 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 Avasarpiņi 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 frim the Yugas and Kalpas. of the Brāhmans. I am of opinion that the Buddhists have improved on the Brāhmanic system of the Yugas, while the Jainas invented their Utsarpiņi and Avasarpiņi eras after the model of the day and night of Brahmā. After having made a careful inquiry about the resemblances of Jainism Buddhism and Brāhmanism, relating to the argments of Dr. Colebrooke, Prof. Bühler, 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, Dvādaśaņgi, 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, has, 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 expected from any sect. We must leave to future researches to work out the details, but I hope to have removed 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 early history. June 1884. Münster, Westphalia. * Revue del Historie des Religions. Vol. III pp. 90 ·Is 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 reproached for want of originality. This opinion had been maintained by scholars of the very highest eminence amongst others Lassen and Weber. It must be admitted that the arguments 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 hona rific epithets e. g. Siddha, Buddha, Jina, Arbat, Tathāgata, Sarvajña, Sugata etc." But these names are peculiar peither to Jainism nor to Buddhism. They are a part of the general terminology of India to describe a 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, th the twentyfourth prophet of Jainism, Vardhamāna has received in general the name of Mahāvīra or of Vira. Like the other prophets-his predecessors-he is also a Tîrthankara 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. The Jains and the Buddhists, worship their prophets in the same way as gods, erect their idols and make & cult of them." * From an Essay on Jaina Biblography by Mi 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 Mahāvîra, and to several of their predecessors. Later on, the laity began to preponderate over the Monks accustomed to Brahmanical 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 forned 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 a Jaina scholar can make in this connection is that, Analogy is not Identity, ·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) Mabāvira, like Buddha was of the ksatriya caste. (b) Both of them abandoned the honorific stage to which they were entitled by birth in order to lead the severe life of tbe 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 Vaisāli 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 Pāwā in 527 B, C. Dies at Kusinagara about 488 B. C. Thus it seems scarcely possible to relegate Mahāvīra 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 dogmas 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 a Personal Creative God. A Jain gives his faith to the Jainas and tbe Buddhist to the Buddhas. 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, we 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 five degrees thereof. Besides, we know how different is the system of metaphysics based on the doctrine of " may be " the Syädvā. das as opposed to the negative doctrine of the ſunja-vāda. 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. Here 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- ·68 on vaded by it. Jainism also agreeing with them this point admits the Atman-the Soul. Buddhism on the other hands criticises and rejects it. The substance of the world for the Jains is the viva or the Living Being or the Soul. This is Atman described by another term and thereby we get the closest similarities between the Jaina system and the Vedānta or the Sankhya system. For these systems, however, the Atman 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 lor Righ. teousness ?) 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. . Manilā! Na bhoobhāi, interpreted incorrectly 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 movement is possible. From the swiftest movement of electricity to the slowest nïovement imaginable, it is through " Dharma that it is possible. Nothing in nature has in itself the power ,. movement, which only comes through the aid of Dharma-being one of the elements of Nature. + 9 ·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 however, will not permit us to draw any conclusion in favour of or against the one or the other. On this point, both had a common model-Brāhmaṇism. 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 However, to be freed from the Karman, the means are 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 anchorites and it is from these last that the Jaina and Buddhist Monks håre borrowed them. But for the Jains there is a fifth precept viz To renounce everthing. This last is not found in the Buddhist Ethics and it gives the Jaida 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 thé universe stops. Had this element been absent from nature, things would bave been in perpetual motion. Thus thėše substances may be readily described, but it is very 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 now seein his this mistake as appears from the correspondence hind lettitres during his recent stay in India-August September 1914.

·67 which we 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 that "the orthodoś 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." 1 The Jains are, in truth, less resel ved and less discreet. It was the apostle Sudharnian? (rather Indrabbūti Gautama) who according to the Uttarădhyayana Sūtra, made to Kdsin-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 apalogies 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 owe to Brāhmanism; and except these, it has a right to clain for itself independence and originality." T.:.. Dillimoronhy by M Auerinot of (From an Essay o Paris. Paris 1906.

·The Metaphysics and Ethics of the Jainas. 1908 Ву 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. Jainism, at least in its final form which was given it by its last prophet-the twenty-fourth, Tirthankara Mahāvîra took its rise, as is well known in that part of Eastern India where in an earlier .period, according to the Upanişads, Yājňavalkya had taught the doctrine of Brahman and Atman, as the permañent and absolute Being and where the Mahāvira's contemporary and rival-Gotama the Buddha-was 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 Upanişads thought to have 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 they 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 here. In opposition to this Brāhmanical 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 Atmavāda 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 dharnas 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 Brāhmanas 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 utpäda-dhrauvya-vināśa yuktam) and they call their theory, the Theory of Indefiniteness (anekāntarvada) in contradiction to the theory of permanency (nitya-vāda) of the Vedantists and to the theory of transitoriness (vināśa. vāda) of the Buddhists. Their opinion comes to this. ' Existing things are permanent only as regards their substance, but their ·70 accidents or qualities originate and perish. To explain :-Any material thing continues for ever to exist 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 view, 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 Syadvāda and of the Nayas. Syādvāda is frequently used as a synonym of Jaina Pravacana (e. g. at a later date in the title of a well-known expo. sition of the Jaina philosophy, entitled Syād-vāda Manjari) and it is much boasted as the saving truth leading out of the labyrinth of sophisms.* The idea uuderlying the Syād-vāda is briefly this :-Since the nature of Being is intrinsically indefinite and made up of the contrary attributes of originating, continuance and perishing, 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 according to this doctrine, seven forms of metaphysical propositions, and all contain the word syat e. g. syād asti saryam, syād nāsţi sarvam Syāt means nay be" and is explained by katham cit which in this connection may be translated "some how". The word syāt here qualifies the word asti and indicates the indefinitness of Being for asti-tvsm). For example we say, a jar is somehow i. e. it exists if we mean thereby that it exists as a jar; but it does not exist somehow, if we mean thereby that .exists As a oloth or the like. The purpose of these seeming truism, is to guard against the assumption made by the Vedāntists that Being is one with. * Dr. Jacobi possessed rely seent knowledge of Spad-vāda.

·out a second, the same in all things. Thus we have the correlative predicates asti (is) and is not (nasti) A third predicate is inexpressible (avaktavya); for existent and non-existent ( sat and asat) belong to the same thing at the same time and such a co-existence of mutually contradictory attributes cannot be expressed by any word in the language. These three predicates variously combined make up the seven propositions or sapta-bhangas of the Syād-vāda. I shall not abuse your patience by discussing this doctrine at length; it is enongh to have shown that it is an outcome of the theory of indefiniteness of Being (andkānta-vāda); and to have reminded you that the Jains believe the Syād-vāda to be the key in the solution of all metaphysical questions. The doctrine of the Nayas which I mentioned before, is, as it were, the logical compliment to the Syād-vāda. The nayas are ways of expressing the nature of things; all these ways of judgement are, according to the Jainas, 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 deno tation of a thing is necessarily incomplete and one-sided; and if we follow one way only of expression 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 Upanişads. 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 view or that it was formulated in order to combat it. And this agrees well with the historical facts that Mahāvtra came long after the original Upanişads but was a contemporary of Buddha. He was obliged, therefore, to frame his system 50 ds to exclude the principles of Brāhmanical speculation, but his ·p2 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 Sramaņas 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 Yoga 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 now concerned only with those philosophical ideas which have a connection with ascetic practice and form tha justification there of. Now, the Sankhya view as to the problem of Being is clearly a kind of compromise between the theory of the Upani- Sads and what we may call the common-sense view. The Sânkhyas adopt the former with regard to the souls or puruşas which are permanent and without change. They adopt the latter when assigning to matter or prakriti its character of unceasing change. The Sãokhyas contend that all things besides the souls or purusas are products of the one Prakriti or primieval matter and similarly the Jainas teach that practically all things besides the souls or jtvas 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 are with regard to the nature of matter; in their opinion matter is something which may become anything, at one 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 Jainas started frpm the same conception of matter but worked it out on different lines. The Sankhyag teach that the produets of ·73 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 reproduced in the successive creations and dissolutions of the world, The Jainas on the other hand, do not admit such a fixed order of development of Matter (pudgala) but believe that the universe is eternal 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 up the space of one gross 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 karnan is made up of matter (pudgalikam karmam). This must bo 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 karna matter at Nirvāņa, it goes upwards in a straight line to the top of the Universe the domicile of tho the released souls. To take another example:-The karna matter within a soul may assume different conditions. It may be turbulent 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 evident that Karma is regarded as a substance or matter, though of an infinitely more subte nature than the impurities of LO ·water 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 white colours which we common nuortals cannot perceive with our eyes. This doctrinc was shared also by the Ājivikas, on whom Dr. Hoernle* has thrown so much light. These colours of the soul are produced on it by the karman which acts as a colouring substance. Here also the material nature of karman is quite obvious. To return from this digression, the karma matter that enters the soul is transformed into eight different kinds of karman 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 several 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 Nirvana and goos up to the top of the Universe. This subtle body or kārmaņa sarira is obviously the Jaina counterpart of the sūkşma šarira or linga sarira of the Sāikhyas. In order to understand the functions of this subtle body, or kārmaņa sarira, we must tako a summary view of the eight kinds of Karman of which it is composed. The first and second (jñānāvaraniya and darśanā- Paraniya) obstruct knowledge and faith; which are innate faculties of the soul or jiva; the third (mohaniya) causes delusion especially the affections and passions; the fourth (vèdaniya) results in pleasure and pain; the fifth (äyuska) assigns the length of life to the person in his prescut birth; the sixth (vāma) furnishes him with all that belongs to him as an individual; the seventh (gotra) makes him a member of the class or genus which he is to belong to; the eighth (antarāya) produces hindrances to the realization of his virtues and powers. * Encyclopoedia of Religions and Ethics. Vol. I PP. 259 sq. | The Jainas recognize four different subtle bodies; see Tattvārth 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 Jainas say binds it (bandha). But the influx of karma matteror āśrava can be prevented; this is called the stopping or sarvara, These primitive notions of the Jains have worked out into a philosophycal superstructure, which serves just as well as that of the Sānkhyas (but on different lines) to explain the problews of mun lane existence and to teach the Way of Salvation. In order to make this clear, I must add a few more details. Sauvara 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 Jainism is some what different from its usual meaning. There is tapas of the body (bāhya tapas) and tapas of the mind (abhyantara tapas). The former consists in fasting or eating soanty and tastelesa ·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 course of asceticism taught by the Jainas, meditation is only one of the many steps leading to the ultimalate goal. Though Nirväņa is immediately preceded by the two purest stages of meditation, yet all other parts of tapas appear of equal importance. We shall see the significance of this fact more clearly when we compare the Jaina tapas with what corresponds to it in Sankhyu 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-dlaraņā-dhyāna-and samadhi. 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, Abamkāra and Manas, appears to my mind, to have been invented in order to explain the efficiency of contemplation for acquiring supernatural powers and fur liberating the soul. Sänkhya 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 inpurities of Karman. Jainismı may have refined the asccticism 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 relies of primitive speculation in the shape of such crude notions as I have had occasion to mention in the course of my paper. In conclusion, I shall shortly touch on the current of Indian philosophical speculation viz the philosophy of the Pandits which ·77 is represented to us by the Nyāya and Vaiſeșika 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 Vaišeşika. But at the time when the Jaina system was fra. med, 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 Vaiseșika system was founded by Cāluya Robagupta originally a Jaina anl pupil of Arya Mahāgiri, eighth Sthavíra after Mahāvira. Thus, we have 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 Vaiseşika, is already taught 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 India.

·EXTRACT FROM A LECTURE by H. Jacobi. 13th April 1914 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 Sätras in the Sacred Books of the East. Now I have never been of opinion that Jainism is derivedi from Hinduism or Brahmanism. 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 ideas 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 Brabianical theory. The original conception of Soul, Jiva or life, 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 viz that the elements earth, water, fire, wind or rather particles of them are bodies of soul incorpo·rated 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 doctrine of Prithvi-kāya etc. is found in Brăbmanical Philosophy, and we may presume that it was not with the Brähinins but with any other section of the nation, I may further illustrate the peculiarity of Jain doctrine of Jiva by referring to the Nigoda. The Nigodas ere infinitesimally Emall globules in which are located numberless jivas who have all animal functions in common. These Nigodas are of course invisible. The wholo 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 Being does not admit of origin or destruction. This is the oldest 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 has influenced in a marked degree all later philosophical speculations Whether Sankhya and yoga or Vaišeśika and Nyāya and even the peculiar belief of the Buddhists, which denies permanent Being and roplaces 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 obvious that this principle of Jain Philosophy has not ·0 been borrowed from the Brāhmins. It is rather a proof of their entire independence. The Syādvāda and doctrine of the Nayas are auxiliary to the doctrine about indeterminateness of the Anekānta-vāda. These are some doctrines which surely are independent of Brāhmanical peculiarities. There are some other doctrines which seem to have been borrowed from the Jains by other philosophers, cspecially I believe that the Atoms-Paramāņus-Theory has bocn originated in other philosophy. (Reproducod from Shri Jaina Swetambara Conference Herald of August 1914) ·FROM Å LECTURE AT DHULTA ON 21-8-21. Ву Dr. O. Pertold m. A. PH. D. 21st August 1921 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 nay seem perhaps dry and without much enthusiasm to some body, but which is I assure you, strictly scientific and without prejudice. Jainism is generally dealt with as an offspring of religious earrents started in India in the VIII th century B. C. as an opposition against the Brābmanic formalism, which at those times, led often to forms not always 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 even by the Jainas themselves And just these reservations of which the roots can 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, one after another. The older European opinion is that Mahāvirë is the founder of the Jaina religion being himself an older contemporary of Buddha. Some of the scbolars even consider Mabā. yfra'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 European scholars is that the Jaina religion had been already started by Pärśva-natha, Mahāvīra being only its reformer. But the Jaina tradition teaches * In a brooklet named “The Place and Importance of Jainism in the Comparative Science of Religions” published by Yasbo vijaya Jain Grantha-Mālā, Bhavnagar India. § The twenty-third Tirthankare of the Jainas ·us something quite different. According to it, the Jaina religion is eternal and there were several reformers of this religion who are identical with the twenty-four Tirthankaras. This Jaina tradition is a striking one; and has certainly a concrete fact behind itself; for I have been satisfied already several times that no Indian tradition is without a back-ground of reality. What is the back-ground of this striking tradition, is 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 Encyclopoedia of Religion and Ethis by Hastings, 1908) seems to show me the right direction, if not even the solution of the problem itsell. Jacobi mentions in this topic that perhaps Jainisu took some views from older animistic religions. And this opinion of Jacobi is not unimportant, as far as it relates to the Jaina belief that, not only aninials, but also plants, and even the minerals, bave 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 a very very old religion for a scholar can hardly suppose eternity of any religion, the roots of which reach back to very 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 dnes not alter anything in my final conclusions which will be same whether we adhere to the second mentioned opinion or to this 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 piz after the reform of Mahavira or better in the present form as it is taught by both the most important schools of Jainas viz the Svetambaras and the Digambaras. And only this form can be considered from the point of view of the ·83 comparative science of religivils, as undisputed aspect of it. being the only sure and In this form, it represents the highest form of the Aryan religion, as the original non-Aryan element was reduced only to faint' vestiges. The most important feature of Jainism is that it has overcome the Brāhmanic scepticism, which was threatening the very roots of religiou as well as the pure formalisu to which the Brāhmanical rites sank at the time just before the reform of Mahāvīra. And by means of Mahāvira's reforms, Jainism, although it did not spread as much as Buddhism, was of much greater importance for India than the latter, protecting the Āryan religiuns in India against 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-runs the other. This is the feature in which all the Indian religions in general, but Jainism in particular, differ from the other religions, specially from the Semitiareligions 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 :-viz 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 ceremonies, overgrows the whole religion in such a way, that the other elements becoma 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 lecture, the ·84 whole system of Jainism,-and I think it would be useless to do it, as I hope that every one of you knows it perfectly well-I want to call special attention only to such facts in it us are really prominent for the fixing of its position in the rank of religions, and which are giving to Jainism a particular importan. 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 Vedic and Brāhmanic religions have been anthropocentric but quite in a different way. The anthropu. centricism of these religions has been only formal, as they recu. ynised gods as beings, of a superhuntan 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 And besides the original Buddhi. sm went rather further 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 gois, if it is only done perfectly well, without any mistakes as prescribed by the Holy Books It was due specially to the fact that Buddhism did not recognise the householders as the real followers of Buddha, but only as friends and helpers of the movement 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 badly on the developing of the original Buddhist ideas, specially the idea of God. † This is connected with the Buddhist conception of Soul or rather of the Buddhist denying of the Soul at all as a substance, and therefrom the resulting materialistic conception of the world, life, thought etc.

·85 being. The God according to the Jainas is Paramātman, but not Ishvara, i, e. the God is not a creator and ruler but he is # perfect Being who cannot be set back to the imperfect conditiva of this world, as such is worshipful. I can compare the Jaina idea of God only with the conception of the “ Uebermensch i.e. Super-being) of the great German philosupher Nietzsche whon- I do not deny it-I consider in many respecte, as my spiritual leader. And this is the very point where I see the greatest sublimity of the Jaina religion and a strongly opposed to those who niay call Jainis.u an atheism, and thereby deny its being # religion at all. My opinion is that the Jaiua religioa went only up to the highest aim to do everything for the iutellectual claims but to remain still a religion with its typical features of which the idea of God is the indispensable one. Therefore, the Jaina religion can be called, with full authority, the limit-form not only of the Aryan religious, 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 of religions. Fur, 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 compurative science of religions. Equally important for the scientific study of religions are the Jaina 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 Numbers, as it dealt with id the TT 13 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 Jaina metaphysics.

·88 From the Jaina Ethios, I will mention only two great proble. ms which are solved in Jainism with the utnost perfection. The first of them is the problem of a Happy Co-existence of all Beings in the world-a problem on which many ethical problems had wrecked, or at least, got a heavy leakage. Its solution in Jainism is a very simple one but the only perfect one viz in the commandment of A-himsā or Non-injury which is not only in theory, but, moreover in practice stricter and more resolute than 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 Sexual chastity. This is not only so. athical, but moreover a biological and sucial problem of very wide bearing. I mention only the efforts of the yreat worker in the field of national economy, Maltus* to solve this problem after he 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 solution 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 that- What you call Brahmacharya.-I cannot go in details on this 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 † 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 book-viz “ An Essay on the Principles of Population" (1798). t 1 Śti Acārānga Sūtram. 2 Sri Uttarādhyayana Sūtram, 3 Sri Daśavaikālika Sūtram, ·87 of view than e. g. in the Christian Religion where we may search for the biological substratum in vain. 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 the Jaina religion is the limit of religion in general, and at the same time the limit of Aryan religion in particular. It follows from the fact that the Jaina religion is well-balanced in respect of the particular religious elements; that the intellectual element 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 over the Christian Religion which being founded on the Bible-which does not occupy itself with many intellectual problems, being rather intended to work on human sentiments-accepted later on the Aristotelic philosophy to which it adheres upto now-specially in the Roman-Catholic form-although this philosophy cannot be kept along with the modern progress of science, and other intellectual disciplines. Of course from the sentimental aspect, I dare say the Christian Religion made a further progress than any other religion 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-vāda.* Further, the Jaina religion is undoubtdly the upper Syād-vada is often translated into English by probabalism" which I think to be wrong as far as probabalism is considered to be able to prove everything that is wanted. Syād-rāda, ·limit of the religious view in general, and as such must be con. sidered with special care 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 theory of religion in general. moreover, is the consideration of any subject from different points of view in order to get the right knowledge of the matter, and not to prove any wrong supposition.

·* The Origin of Religion. 1940 Almost all the world's religions accept the theory in one way or another; that is either openly or secretly. If they are properly studied it will be seen that they believe also in a Nirvāna-again either openly or secretly. But in all the mythological religions, the conceptions of Karma and Nirvana 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 believed in and spoke, at times, of the permanence-the Eternity of Nirvāņa-but he did not believe in the existence of a Soul and not once did he affirm it. His idea of permanency 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 ní Religion. The fact that it is also no more than two thousand five hundred years old, further excludes any other claim it might have; for Religion is surely much older. On the same ground of recency we may also exclude from considération the Semetic group of religions. viz. Judaism, Christianity 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 Prazer. 1940. 12 ·to suggest the existence of any other religion, that might be deemed to have taught the doctrine of Nirvāņa. 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 Nirvāņa, 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 allegary, and myth, and metaphor, yet daring to masquerade as Truth. Certainly those artistic dabblers in Truth-the people who composed the allegories-must have 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 disastrous outcome of their pastime of allegorising-the shedding of blood, the bitter feuds that have arisen from the concealment of Truth, in a misconceived, misleading garb that hides effectively its real nature. The conclusion to be reached from & study of Comparative Religion is that the only thoroughly practical creed is Jainism, ·91 And for the simple reason that it was founded by omniscient men who did not resort to allegory in their loving labour of spreading Truth. Being onniscient they would foresee the consequence of such folly. The Jains believe that Religion is a science. For them, Religion is either a set of natural laws based on fact or fiction. Either the one or the other; there being no intermediate place for it. They hold that, that which cannot be conceived clearly and definitely, which, in short, is unreliable, is not a fact. Only that which is certain, definite, and reliable can be termed fact. And fact is ever amenable to rational explanation and scientific treatment. Arguing thus, Jainism 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 any use at all. It is for this reason that Jainism is the only man-made religion-the only one that reduces 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 A universe that by its very nature can be neither created nor managed. Putting Religion thus on a scientific basis it is worth while to investigate the Jaina claim that full, penetrating all-elucidat ing 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 he re-establishes the scientia truths concerning the nature of Life and these truths are collectively termed Religion, Since Jainism is the only religion that lays claim to having produced omniscient men, it does seem plain that Religion does originate from the Jains, that Risabha Ddva-the first perfect man of the current cycle of time-was the Founder of Religign as taught by the Jains, for even the Hindus admit the Jaina claim that he is the founder of Jainism; that it was founded ·92 very very far back in time, countless untold milleniuns agn, 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 men to give warning, 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 moments they seem to have 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 then. Their work seems to have been much appreciated and their hidden charm to have proved so 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 uninitated masses were invited and encouraged by the new priestly class that arose, to worship these man-niade 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 them. 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 alone was known to them. Intolerance 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 secret initiation was recognised and the first institutions and mysterylodges were established for the purpose. They went by different ·93 names in different countries but the fundan ental 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 of Tirlhankara in its unadorned, undisguised form, and the esoterics 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 Religion-the mushroom growths of modern times are those which 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 have had no Revelation-Their knowledge is derived mostly from the nisunder-stood word of some ancient scripture on to which they have fastened themselves. It is possible to come across 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. It is not possible at this late date to determine the exact tiunes of the appearance of the various Religions. But to a great extent, the order of their appearance can be deduced. As we 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 bas 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 Rigvėda is probably the oldest allegorical Scripture in the world. Next arose the seot which popularised sanguinary sacrifice. They ·94 misinterpreted the allegorical test and began to offer up animals on the sacrificial altar, until after a very-long time, a wave of reaction against it set in. After the Nirvāņa of the twenty-second Tirthankara, scien. tific Religion seens 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. Ia 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 pery probable that the religions of the Parsees, the Jews, and 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 some centuries later. Buddhism was born during the life-time of the last Tirthankara 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 different countries are all naturally posterior to the main creeds. Having thus traced the History of Religions, it would cer tainly seem that we may take Jainism to be its source. To refer again to Christianity. It has already been said that it was taken from India in the sixth century B, C. Its doctrines agree in every particular with Jainism, and as C. R. Jain has shown in his Interpretation of St John's Revelation, the twentyfour Elders of that book, are the Tirthařkaras of Jainism. The countless number of Siddhas (Perfect Souls) in Jainism are also ·08 to be found in the Book of Revelation. The same conceptions of Karma, of the inflow and stoppage and riddance of matter in relation to Karmic activity, are common to both the religions. The description of the condition of the Soul in Nirvāna is identically the same and the same is the case with the natural attributes of soul substance. This is a hundred percent agreement. There may be some agreement between Christianity and other religions on a few points, but never cent percent. This is sufficient to show that Christianity was taken from Jainisnı. When was it taken? In Mahāvir's time. For two reasons. Firstly, because it is not likely that the teaching about the Four and Twenty Elders could have been adopted from a distance, or from heresay, 80 that somebody must have actually seen the glory of Tirthankarahood in the person of Mahavira, 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 was still attainable by humanity on our globe-that is beyond two thousand four hundred years ago-during which period it has ceased to be attainable. One of these texts says:-" There be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom." Its real import is the attainment of Nirvāṇa and since Nirvāņa ceased to be attainable over two thousand four bundred years ago, it must therefore have been uttered in the sixth cen. tury B. C. or earlier. European scholarship has also shown that the seeds of Christianity were sown centuries before the suppo sed date of Jesus. Bearing all these facts in mind, there can be no doubt that Christianity originated in the time of Mahāvira himsell.

·* Jainism and Modern Science June 1944 The view of Jaina thought will be better appreciated, if we can examine Jaina philosophy from the point of view of modern science. It is not possible for us in a short review to give a fuller account of the scientific aspect of the Jaina philosophy, However, we can mention a few prominent doctrines which clearly appear to be an anticipation of modern scientific thought. Physics. In the physical realm, Jaina philosophy postulates five distinct categories as constitutent elements for the building up of the cosmos-Jiva, 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. If 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.. Jaina Antiquary June 1944.

·97 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 concussion of atmospheric molecules. To prove this thesis, the Jaina thinker employs arguments which are generally found in text-books of physics-1. 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 sense-, organs present in the organisms. It is recognized that the plant world 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 organismis 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 ·ទំ៖ peculiar to Jaina thought. We may assert with certainly that wherever this Jaina concept of life is introduced, the author of the work must be a Jaina in faith for the simple reason that it is found nowhere outside Jainism as previously mentioned. Here it is interesting to note that the existence of microscopic organisms was also known to Jaina thinkerz. Microscopic organisms, techmically called Sukşma Ekèndriya Jivas 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 earth, air or water. These microscopic organisms are not perceptible to the ordinary senses though their existence is known by their function and activity. 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 Ahinsā with reference to these microscopic organismis. Varieties of Knowledge. Next we shall consider the psychological concepts of Jainism, Without entering into details, we may mention here the classification of knowledge and the knowing process recognized by Jaina thinkers. The knowing processos are divided into five distinct stages. Beside the ordinary sense-perception and the knowledge through books, Jaina thinkers recognise three other processes of cognition. The two former are called Mati-jñāna and śrutajšāna, knowledge by sense-perception and knowledge by study of books. The latter three are called Avadhi Jaana, Manah paryāya Jiāna and Kerala Jřāna. Avadhi Jžāna implies a sort of clairvoyant perception of distant objects and events. This is distinctly. an extra-perceptional cognition, in as much as it is not obtained through sense-perception. In recent psychic researches, psychologists have been able ·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, Manaḥparyāya 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 activities of the mind were evidently developed by yogic practices in ancient India, and the Jaina thinkers seem to have a special study of these. The last is calld Kèvala Knowledge on account of its excellence. This is infinite in its nature and comprehension and includes the whole of kno wable reality; and it is associated with a Sarvajña or one who tas 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 Kèvala Jñāna which is the intrinsic characteristic of Paramātman. This process of self-realisation or attaining to the true self-hood with infiinite 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 Parmātman-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 may be said to have in inspired by Jaina thinkers. Vedic Hinduism does not contemplate anything ·100 like temple worship. Its religious paraphernalia was confined to Yāg-śālā and the field of animals sacrifice. Jains have emphasised the importance of Caitya and Caityālaya-idol representing the Tîrthařkaras and the temples for these idols as objects of worship. Besides, the five objects of Panca- Paramèșthis Jaina thinkers speak of four other objects, namely Jina-Dharma, Jina Sutra, Jina Caitya and Jina Caityālaya the latter two 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 Samavasaraņa. According to Jaina tradition, every Tirthankara after attaining Kovala Jñana has to spend the rest of his life in Dharma-prabhāvanā-preaching the Dharma-when he is provided with an edifice called Samavasaraņa,-constructed by Dèvèndraa 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 Samavasarana 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 Caityālayas dedicated to Jinas. Buddhism also must have had some such architectural scheme when Buddhist builders specialised in putting up Stūpas over the relies of Gautama Buddha. Temple architracture as such was not encouraged by Buddhist builders. Medierial 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 Caityalayās (temples) are being built by Jainas, ·101 converted most of the Jaina temples to serve their purpose. The process of temple building not only implied skill in architecture but also necessarilly emplies a test for the art of sculpture. Individual figures or idols designed and executed by Jaina sculptors even now 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 existing, such as Ajenta Frescoes are to a very great extent due to the inspiration of the Jaina artists. Music. They were also patrons of music. The description of Sama vasaraña contains a description of how Indra with his retinue of Dėvas, 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 Purāņas 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 Gandbarva-dattā as narrated in Jtvaka Cintāmaņi, we have the story laid in Svayamvara-maņdapa for a musical contest in which Jivaka wins the hand 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 Tāmil 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 wherever they settled, they enriched the literature of the land by their own contributions in the language of the land. The earliest Tāmil works, were most of them asso. ciated with Jaina writers. Not only the majority of the Kāvyas such as Chintāmani, Silappadigārin, and Valayāpadi owe their existence to Jaina writers; but grammatical works such as Tolkappiyam 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 Jaina 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 Jainism-the A-hiṁsā Dharmaforms the foundation of moral life for a Jain. Rules are prescribed 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 Yatyācāra † the course of conduct prescribed for the Yati or the ascetics. Śrāvaka Dharma. † Yati Dharma.

·109 . The course of conduct which is based on the basic principle of A-himsā prescribed by Jainism consists of five Vratas-(1) Ahimsā, (2) Satya, (3) Astèya, (4) Brahmacharya and (5) Paritaparigraba. 1. Ahimsā implies not merely non-injury to any insect but also the positive characteristic of love and sympathy towards all living creatures. 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 Astèya literally means non-stealing or non-acquiring any object belonging to others which is not voluntarily given to you. 4. Brahmcarya, as far as the house-holder is concerned, means family life confined to the enjoyment 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. As The same five vows or Panca-Mahāvratas, the Five Great Vows as compared with the Panca-Aņuvratas-the Five Smaller Vows which are related to the house-holder. Each of these Panca Mahāvratas is applied to the Yati without any limitation-& 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 case the last vow of Parigraha-parimāņa, when the house-holder has to limit his personal possessions to ·10 suit his status, the Jaina ascetic must liave nothing as his own, He cannot even acquire a piece of cloth to cover 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 living kingdom constitutes his family, the whole earth with the star-spangled canopy of the heavens, would constitute his home. This rigorous disciple imposed upon Jaina ascetic is very often mistaken by the non-Jaina students as characteristics of all Jainas because they are not aware of the two-fold organism of Jaina society the majority of which are bouse-holders and a few ascetics, who devoted 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 Vratas 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 with this, their doctrine of yāga or animal sacrifice and very 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 Ahimsã. The glorious periods of Indian history the periods of Chandra-gupta and Asoka of the Mauryan dynasty-the emperor Khārvèla who came after him the Chālukyas, and the Pallavas in the Deccan-and the Cheras and Chola and Pānøyas of the South, till the period of Hinduirevivalism-had all been followers of Jaina faith based on the dvetrine Ahińsā but they were able to build up empires which ·105 had been the pride and glory of India, and rith which the forèign kings from the West and the East sought friendly alliance. Historically, therefore, the great periods of Indian history, were all associated with the doctrine of Ahimšā. But political decline may be said to have begin with Hindu revivalism, whichi undermined the early Indian empires built by the Jaina sovereigus and which stood for social democracy. Intrinsically, the doctrine of Ahimsā instead of being the mark of cowardice appears to be the quality of the courageous victor. It requires a greater strength of self to face injury than to inflict it. This was the attitude of Christ on the cross : when he was insulted by Ronan soldiers, he merely cried, “Father, they know not what they do. Forgive them.” Similarly whenever a Jaina saint was subjected to all sorts of persecutions by enemies, he never swerved from the path of contemplation but merely smiled in pity for the folly of the ignorant enemy who by injuring the monk, injured himself by walking the path of spiritual damnation. Smiling at the enemy inspite of persecution is a mark of the superman-the victor-who walks on the Path leading to the conquest of Self. No doubt this doctrine is chosen as a method of liberating modern India to its full status of freedom 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 world-wide value, and may be applicable to the whole world. The so-called Western civilisation based upon National aggrandisement and consequently generating national animosity cannot preserve itself, unless it accepts this fundamental doctrine of Ahińsā as international ideal of Live and 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 Parimita Parigraba-is necessary for the economic re-construction of the world. The Russian experiment of communism,-a form of economic levelling down the institutions of property, is opposed to the existing system of capitalistic economics. 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 world must, therefore, adapt itself to important principle of Jaina Ethics the doctrine of Ahimsă, and the voluntary limitation of personal pro perty; for, in that way, lies the harmony a uons nations, as well as, Peace in this world.

·ܫܚ 23 CONTENTS. INTRODUCTION. CHAPTER I. Jiva Tattva and A-itva Tattva (1), Kinds and Varieties of Souls (6), Sthāvara Souls (10), Nigoria Living Beings (12), Tras (mobile) Souls (13), Varieties of Indriya Sonls (13), Nárkas (14), Tiryancas (14), Manuşyas (14), Devas (16), Kinds of Tiryanca Pancèndriya Souls (16), Sthalacara- Jalacara (19), Khécara-The Universe (19) CHAPTER II. Su-dòva (24), Arhat Déva (27), Suguru (30), Su-dharma (31), Ku-deva (34), K1l-guru (35), Ku-dharma (36), Mithyātva (37), Kinds of Mithyātva (41), A-virati (52), Pramāda (53). Kinds of Pramāda (53), Kaşāyas (53), Kinds of Kasāyas (53) No-kasāyas (54), Yoga (55). CHAPTER III. Sampaktva (57), Kinds of Samyaktva (61), Story of the Farmer (62), Signs of Sanyaktva (65). 70 CHAPTER IV. First Previous Bhava of Gramaņa Bhagavān Mahavira (71), King Satriz-mardana of Jayanti Nagari (7%), Nayasāra (72), Gring to neigbouring forests for bringing timber (75), Nayasāra giving food and drink-materials to to Sadhus who had lost their way in the forest (77), Preaching of Dharma (78), Varieties of Dāna (89), Síla (102), (chastity)-Tapaḥ (austerity) (108), Bhava-Samyaktva (109). 113 CHAPTER V. Second Previous Bhava (as a celestial being in Saudbarma dòva-loka (114), Dèvas or Celestial Beings (115), Kinds of Bhavana-pati gods (117), Kinds of Vyantara and Vāņa-vyantara gods (121), Vaimánika gnds (129), Number of Vimāns (130), (celestial cars)-Colours of Vimāns (131), Height-Age-limit-Food-Respirations-Leśyās etc. of Celestial Beings (132), Previous Bhavas of Celestial Beings (140), Future Bhavas of Celestial Beings (146). 147 CHAPTER VI. Third Previous Bhava (148), Rājä Rşabha-deva of Vinitā Nagart (149), Dikṣā of Rajā Rşabhaděva (155), Kèvala Jñāna of Bhagavān Rsabha Swamt (157), Final Emancipation of Maru-dèvi Matā (158), Sermon of Bha·gatan śrt Rşabha Sraut (159) Birth of Martei (163) Dikšā of Marici Kumāra (164), Story of Aiyara-dāhaka (166), Marici Muni bceoming slack in performing religious duties- Marici Muni assuming the apparel of a Parivrājaka-mendicant (169), Bharata Chakravartin orders out five hundred bullock-carts full of food and driuk-inaterials (177), Tirthaikara Bhagavān Śrî Rşabha-dèya goos to Mount Astăpada (180), Explanation of avagrahas (180), In the Samavasaraña there, Bharata Cakravartin asks the Bhagavān whether there will be any other person who will become a Tirthankara like himself in future or not (180), On Bhagavān's pointing out to him, his own son Marici, who was sitting in a corner-dressed as a Parivrājaka-as a future Vásudèva, a future Cakravartin, and as a future Tirthankara, the delighted Bharata Cakravartin went to Marici and paid him homage as a future Tirtbankara-Marici rejoicing with joy and dancing frivolously out of pride for his noble birth, incurred the evil Karma of birth in low families (183), Nirvana (Final Emancipation) of Tirthankara Bhagavān Śri Rşabha-deva Swāmi (184), Kapila becomes a disciple of Maríci (190), Sone considerations about in a low family (195), Karma Philosophy-(202), Kinds of Karnas (204). 206 CHAPTER VII. Fourth Previous Bhava as a god in Brahma dėva-loka (207), Fifth Previous Bhava as a Brāhmåņa named Kausika in Kollāga village (207), Sixth Bhava as a Brāhinaņa named Puspamitra in Sthuņaka village (208), Seventh Previous Bhava as a god in Saudharma dèva-loka (208), Eighth Previous Bhava as a Brāhmaṇa named Agni. dyota in Caitya-sannivèśa (208), Ninth Previous Bhava as a god in Iśāna deva-loka (208), Tenth Previous Bhava as a Brāhmaṇa named Agnibhūti in Mandira village (209), Eleventh Previous Bhava as a god in Sanat Kumāra dèva-loka (213), Twelfth Previous Bhava as a Brāhmaṇa named Bhāradhvaja in Svetāmbikā (213), Thirteenth Previous Bhava as a god in Mahendra dè va-loka (214), Fourteenth Previous Bhava as a Brāhmaṇa riamed Kapila of Rājagriha Nagara (214), Fifteenth Previous Bhava as a charming god in Brahma deva-loka. 220 ·Šramaņa Bhagavāna Mahavira CHAPTER I. Introduction. There are two great very important categories in the Uni- Verse viz. 1. Soul. Figara Jiva Tattva and 2. Non-soul tracta A-Jiva Tattva; and when we look upon the Universe, from the point of view of Life or Consciousness, we divide all things which it contains into: italeht Jivātmas (Living Beings ) and shayari A-Jiva Padārtha. ( Non-living substance ). The Soul sita Jiva is either LIBERATED (9 Mukta; faz Sid- -elha) or Mundane Arc 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-gul-Matter and hence all its troubles and degradation during all mundance existences. The Soul is conscious; Matter is without consciousness, The Soul is immaterial; the combination of soul and matter is material and it is effected by the soul's activity. This bondage is called Karma & since it is the Karma Fillor 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 corpse, is Non-living substance. The union of the Soul and Matter is self-proved. This is the first point from which Jainism starts. This corresponds to the mighty and pregnant division of all things into Jiva spre and A-jiva 375 i. e. Living and Non-living or Soul and Non-soul. Soul always, and soul alone, has consciousness. It alone, is living i. e. is Jiva; all else is non-soul, non-living, devoid of consciousness, which never had and never shall have consciousness and is incapable of being conscious. Everything that is not Jiva is without 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. A 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 ·3 the pure spiritualists typified by the Cārvākas ( refus) 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-jiva, But here the point to be realised clearly is this-that Matter-one of the five chief forms of Ajiva-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 tomgether 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 Soul 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 (ara ). The bondage is Bandha áre. The stoppage of - Aśrava 'is Samvara ( #96.); the release of bondage is Nirjarā ·4 (FASTT); the total Liberation of the living, from the bondage of the Non-living is Moksa #Tap. 2 जिजिव जीवति जीविष्यति चेति जीवः | Jijiva jivati_jivisyati ceti Jivab. That which lived (from time immemorial), which lives ( at present), and which shall live ( in future ) is a Jiva. जीव-प्राणधारणे-इति Jiv pranadhārane. The verb 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-at least four for Ekendriya gift jîvas and more for others-in accordance with its capacity to possess, out of the ten Prāņas- 577or vital parts-of the body, is called a Jîva. Prāna (STP) is of two kinds:-Dravya Prāņa, per UT and Bhāva Prāņa HTET ATUT. There are ten varieties of Dravya Prāņa,-viz. The five Indriyas great 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 Festa taga-Sense of Touch or Tactile Perception. 2. Rasana Indriya teatru Sense of Taste. 3. Ghrāņendriya ufisa sense of Smell. 4. Cakşu Indriya चक्षु इन्द्रिय-Sense of Sight-and 5th Shrotrendriya श्रोत्रेन्द्रिय-Sense of Hearing. 6. Shvásoshväsa saratang. Breathing; Respiration. (7-8-9.Activities of Mind, Speech, and Body. (7.#aut Mana yoga. 8. ERITT Vachana yoga. 9. Tit Kaya yoga.) and 10. Ayuh. आयुः Life-limit. I. Ananta Jnāna 3 CETTA Infinite Knowledge. 2. Ananta Darśana Harta Infinite Perception, 3. Ananta Câritra saatanfce Perfect Conduct and 4. Ananta Virya at Infinite Power, are called Bháva Prāņas att All the living beings in this world, possess the number of Präņas, suitable to their capacity, out of the above-named ten

·5
Dravya Prāņas.
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 Bhāva Prāņas.
Thus, the most characteristic sign of a Jiva is its capability
of-possessing Prāņas.
Besides, चैतन्यलक्षणो जीवः इति-Caitanya_laksano jivah-A
Jiva has consciousness. It means that a Jiva can be known by
its ability of experiencing the happiness of good actions or the
misery of evil actions and of destroying good and evil Karmas.
According to Vyavahāra Naya, yaara-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 Tia or conditions of existence, including Naraka
Gati, fatta in accordance with his actions and who after com-
pletely destroying all Karmas, is able to attain Moksa #12
or the state of Final Liberation, is a Jiva site-a Living Being.
IT IS SAID ;-
यः कर्ता कर्मभेदानां, भोक्ता कर्मफलस्य च ।
संसर्ता परिनिवर्ता, स ह्यात्मा नान्यलक्षणः ॥ १॥
1. Yah kartta karma-bhèdānām, bhoktā karma
phalasya ca;
Saṁsarttā parinivartā sa hyātmā nānyalakṣaṇaḥ.
1. He, who does various actions, enjoys the fruit of his
own Karmas i actions, wanders (in the four Gatis) in this
world, and who ( after completely destroying all his Karmas )
attains Moksa At, is called a Jiva. A Jiva has no other cha-
-racteristic.
BESIDES,
शानं च दर्शनं चेव चरितं च तवो तहा
वीर्य उवओगो अ एवं जीवस्स लख्खणं ॥१॥

·6 1. Jnānam ca darśanaṁ ceva carittam ca tayo taha; Viryam uvaögo a èyam Jivassa lakkhaṇam, 1. Jnānam ir Knowledge. 2. Darsanam re Conation. 3. Carittam afce Right Conduct. 4. Tayo yat Tapah 79: Austerities; penance. 5. Viryam tä-Power; strength, and 6. Uvaögo उवओगो Upayoga उपयोग Enjoyment are the characteristics 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 Saṁsāra. 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 pairi 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 behind the marvel of matter. To Jainism and to all religions, this is an incomplete account of reality; the soul is as real as mattér itself. The Body is rough and gross; it is fit only for the struggle with its own kin-matter. The Soul is subtle and fefined, not meant for struggle with Matter; it is what feels pain and pleasure. The senses and the mind bear messages to it. It is the entity between which and the phenomena of life, the body is ·Our Thus, perenormons power in the the visible link. It is the something 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 are 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, ception, 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 conmon sense. If people shut their eyes to the noon-day Sun, and go on asking: Where is the Sun, we 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 two main divisions. One division contains Muktātmās EAT 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. 1. Kevala Jrāna, Perfect Kinowledge, ·Sense- 2. Kèvala Darśana. Esta Perfect Conation. 3. Ananta Virya spiraatti Infinite Power. 4. Samyaktva Efter Perfect Right-Belief. 5. Avyābādhata EUTTTTT Undisturbability. 6. Suksmatva SHTET Kxtreme fineness deyond perception. 7. Avagāhantva 37TTIECT Inter-penetrability or infinite capacity for giving place;-and. 8. Aguru-laghutva 3FITESITTĄ The quality of being neither light nor heavy by nature, These perfect souls, sublime in the knowledge of the Universe and Beyond (Lokal and A-loka 1) eternal and steady at the summit of the universe,-are called Muktātmās UFITAT or Siddhatmas सिद्धात्मा. The other division consists of Samsári Jivātinās art gaat Munrlane or Worldly beings, who under the baneful influence of I. Mithyātra feina Wrong Belief. 2. A-virati sfacia-Nonrenunciation; yowlessness. 3. Pramada प्रमाद Carelessness. 4. Kaşaya F Passions and No-Kaşaya 71417-Minor Passions helping them, and 5. Yoga ty Functional activities of mind, speech and body (Mana Yoga HTTTT Vacana Yoga qarati and Kāya Yoga, Forritar), wander from time immemorial, in this endless misery-stricken Saṁsāra and assume forms in all the four Gatis Tia or conditions of existence viz 1 As a celestial being देव Deva during Deva Gati देवगति. 2. As a Manusya मनुष्य-a Human being during Manushya Gati. Agterla 3. As a Tiryanca fact-a sub-human creature, a lower being or a brute, during Tiryanea Gati तिर्यञ्चगति and 4. As a Naraka. नारक-a hellish being during Naraka Gati arestfa-in accordance with their good or evil actions. THE FOURTEEN SOUL CLASSES. बादरसुहुमे इंदिय बि ति चरिंदिय असणीसण्णीय पज्जत्तापजत्ता एवं ते चउदसा हुन्ति । Bādara suhumè indiya bi ti caurindiya asaņņi ya; Pajjattā-pajjattā évam tè cau-dasā hunti. The one-sensed souls, fine and gross; the two-three. and ·four-sensed; the five-sensed, irrational and rational; all these, being developable anl non-developable, make the fourteen classes (of Jiva ). This gātha enumerates the fourteen soul-classes, which may be shown thus:- OT 1. Fine One-sensed 2. Gross Each of these is either, 3. Two-sensed 1. Developable que 1. Three-sensed 5. Four-sensed 2. Non-developable 6. Irrational Five-sensert अपर्याप्त. 7. Rational Paryāpta (Tria Developable) Jivas are those who, within one antar-muharta i. e. within 48 minutes, gain the capability of fully developing the essential characteristics of the body, into which they are going to incarnate. While, those that do not gain such a capacity, are called Aparyāpta (steria-Nondevelopable.) [ Antar-muhurta 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 other periods, between these minimum an maximum, are called Antarmuharta ] KINDS AND VARIETIES OF SOULS. Samsāri souls or Samsāri Jivātmās diena archT are of two kinds; viz 1. Sthāvara Fete Immobile Souls, and 2. Trasa te Mobile Souls, according to the bodies they inhabit. Sthāvara FTTER Jivas are those which are devoid of locomotion and have only one organ of sense, viz that of Touch or Tactile Perception (ETRT Sparśana.). Earth, water, fire, air, and the vegetable kingdon, are known as Jivas belonging to the Sthāvara class. Symptoms of life in these Saprāna Sthāvara (ANTESTETT) or living fixtures, consist among other phenomenà, in RESPON- SIVE-NESS, as manifested by the series of changes in the 2 ·organic and in-organic worlds, as has also been recently demonstrated 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-living. 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 nonliving, we say, it is dead, by which we mean that it does not respond. Sthāvara souls are of five varieties 1. Prithvi Kāya gerafter Earth-bodied Souls, Mineral substances e. g. Stones, Metals-Gold, Silver, Copper, Tin, 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 37enaret Water-bodied Souls. Surface water of rivers, ponds, lakes, seas, oceans; water of wells, deep-springs; rainwater, dew, hail, ice and-Ghanodadhi zaife-solid mass of thick watery stratum supporting the under-ground residences of hellish beings and the celestial abodes of heavenly beings, are examples of Ap Kāya souls. 3. Agni Kaya अग्निकाय Tu Kaya तेउकाय Tejas Kaya तेजस्काय Fire-bodied Souls. Live burning coals, fire of flames, bright light, sparks of fire emitting from heaps of hay or wood, fire-brand, meteor, torch, lightning and sparks of light coming from stars and planets, are examples of Agni-Kāya souls. 4. VāyuKāya are ter Air-bodied Souls. Wind-storm going high up, wind-storm with a downward direction, wind-storm moving in a circle, mild wind-breeze, great wind-storms, thick and thin air-stratum at the bottom of seas, are examples of airbodied souls. The air that we breath in, is held to be saturated with very fine animalcules, ·it 5. Vanaspati-Káya regatart-Souls in the Vegetable Kingdom-The presence of life in plants, has been proved beyond doubt, by the researches of Dr. J. C. Bose. The plants live, grow, and die, and respond to human and other stimuli applied to them. Jainism has long since credited plants and minerals with the possession of a soul and consciousness of a very low grade. The vegetable kingdom is divided into two groups. The one containing Pratyèka Vanaspati Kāya Jivas a atopart or Individual-souled Vegetables possessing one soul in one body. They are always Bādara are gross, never Sakşma-FEH fine. These Pratyèka Vanaspati Kāya Jîvas have an individual soul for the root, skin, leaves, wood, flower, fruit, ani seed. The other group contains Sádháraņa Vanaspati Kaya Jivas EUROT are faty-Common or Group-souled vegetables, which have innumerable souls in one body. Bulbous roots, sprouts, buds, moss of five varieties, carrots, potatoes, garlic, yam, turmeric, Amrityèla, thorn-apples, sprouts of newly-grown corn, turnips, cauli-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; leaves of hemp, radish, and all those vegetables whose veins, knots, and joints are hidden; which, on division, can be divided equally, which are without fibres and which grow even after they are crushed-are a few examples of Sadharaña Vanaspati Kāya Jivas. They are also called Ananta (aria) Kaya Jivas. Besides the above-named Sádhāraña Vanaspati Kāya Jivas, there are a number of other unknown Sädhäraņa Vanaspati Kāya Jivas. By destroying a portion of it, innumerable small animacules are likely to suffer. These Sārlhāraņa 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 EnterToT-Sādhāraṇa bodymaking Karma,-the Nigoda bodies, as they are also called, become ·12 Group-souled. They are again known to be of two kinds gross or fine. Their bodies are gross or fine through the operation of gross or fine body-making Karmas. Obstructive ( FT ghāta ) body is gross, while non-obstructive 3a A-ghāta body is fine. Gross bodies are called destructible or obstructive, because they alone can destroy 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 pervade throughout the whole universe. Nigoda Living Beings. Nigoda ” beings are of two kinds,-fine and gross. Fine Nigoda Living beings exist everywhere in the Universe-from the nether-must 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 limited to the sense of touch. These Nigoda souls are-neither earthbodied, water--bodied, fire-bodied nor air-bodied. They belong to the vegetable sub-class of the Immobile 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 Frict ) Nigoda ever-one-body-many souled staticfat. 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 Nigo la sacratic or Caturgati Nigoda agitante-One body-many-souled. These two are also called Sādbāraña or Common or Group souled-classes of vegetables.

·13 The other class of souls is Trasa - from Sanskrit fear ) or Mobile Souls. त्रस् to Trasa Jivas are those, who have power of locomotion and are therefore, able to run away from the seat of danger. The distinc- -tion is that, the Sthāvara Souls cannot move 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 FT Dvi-indriya tat-Tri-indriya, warrior Catur-indriya and care Pancèndriya, according as they possess two, three, four or five sense-organs. THEY Dvi-in-triya souls are those, which have two senses i, e, that of touch, and that of taste. Conch, shells, cowries, leeches, intestinal worms, silk-worms, maggots ete, are examples of two-sensed souls. fifty 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 spoileri grains of corn, insects found on ears of diseasel dogs, worms found in spoiled sugar and sugar-juice, are examples of three-sensed souls. okresu Catur-indriya souls are those, which have four senses, i, e. the sense of touch, the sense of taste, the sense of smell, and the sense of sight. Scorpions, bees, wasps, flies, crabs, mosquitoes, and brown reddish leech, are a few examples of four-sensed souls. Two-sensed souls do not usually possess any legs. Threesensed souls have four to six or more legs. Fonr-seused souls have six or eight legs; and five-sensed. souls have two or four feet. Serpents, pantheons, and fish have no legs. Three-sensed jivas have two hairs in front, and four-sensed ·14 jivas have two horny excrescences in front. Gate-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. Pancènclriya jîvas are of four kinds viz. 1. Nāraka Art# Hellish beings. 2 Tiryanoa-faire Lower animals, brutes, 3. Manusya Haker- Human beings, and 4. Devas e Celestial beings. 1. Vārakās arc Hellish; Nāratās ar tal-Un-amused, are so-called because they never like the Dravya fou Objects; Kşetra, Place, Kāla Fly Time, and Bhāva para Conditions, in which they are placed nor do they like each other. All the objects and surroundings in hell, are altogether disagreeable. The very nanie Nārakā atkl, or Nāratā alcat, signifies that the hellish beings do not, at all, like the conditions of hell nor do they like each other. 2. Tiryanca fet Crooked, Sub-human souls, Lower animals or Brutes,-are so-called because they adopt crooked thoughtactivities, have open indulgence in their animal passions, are in a very low position as regards their body position, have little knowledge, and have multifarious grave demerits. are 3. ' Manuşya Age Mānusāh AOCT: Human beings (Men) are so-called because they always have discrimination, are mentally well-qualified),- strong of will-power, and descended from the Manus (or Kulkaras) the leaders of men. Manus or Kulkaras ant are born in the Bharata and Airvata Kşètras just at the beginning of the transformation of Bhoga-Bhumi or enjoyment conditions into Karma-Bhūmi or work-conditions. They are sixteen in number and one follows the other after definite intervals. They instruct the people into new ways of living and hence they have been spoken of as the chief ancestors of all men, ·13 During the present age, Nābhi Rājā was the seventh Kulkara and his son Śrî Rishabha-élèva, was the first Tirthankara of the present series of twenty-four Tîrthankaras of the Jainas and his son Bharata Cakravarti,-after whom the country is named Bharata Kşetra,-was the first Cakravartin. 1 Dèvas da or celestial beings are so-called because they always ainuse themselves with their eight heavenly acquisitions, and have shining heavenly constitutions. The eight heavenly acquisitions of the celestials which are theirs by nature, are the following: - 1 Animā uhl-This enables them to make their body . very small. 2. Mahimā Aich is the opposite of the first and helps them to extend their bodies to any dimensions, 3. Laghimā At by which they can make their bodies very light. 4. Garimā TREAT by which they can make their bodies very heavy. 5. Sakāma Rapitva Aftheca by which they can, at their own will, adopt any forms and any number of bodies at one time. 6. Vasitva वशित्व by which they can bring others under subjugation. 7. Isitva sfarra by which they can exhibit superiority. 8. Prakāmya TRT-Power to act as they desire. Celestial Constitution-The constitution of celestial souls is technically called,-Vaikriyika Šarira Porto srie-Fluid body. The celestial beings can assume any form they like. Their body has no flesh, blood, and bones, and there are no filthy excretions from it. It is very lustrous. We are human beings. The Pancèndriya Jivas are called rational (An Sanjni-Possessing clear conception) or irrational ·16 (Met-A-sanjni -Not possessing clear conception) in accordance as they possess clear conception or not. Horses, cows, buffaloes, (lugs, asses, elephants, tigers, lions; birds like parrots, piges, crows; sea-birds, aligators, fish living in water; snakes, pantheous, crawling on ground-are a few examples of Tiryanca Pancèndriya Jivas. Varieties of Tiryanca Pancèndriya Jivas. जलयर थलयर खयरा तिविहा पंचिंदिया तिरिक्खा य । सुसुमारमच्छकच्छवगाहा मगरा य जलचारी ॥१॥ Jalayara thalayara khayarā tivihā pancinliyā tirikkhā ya; Susumāra maccha kacchava gāhā magarā ya jalavāri. Tiryanca Pancèntriya Jivas are of three kinls:-1. Jalayara- ATT-. Aquatics or those living in watel'. 2. Thalayara TTTT- Those living on dry land and 3. Khayarā-bert T-Those flying in the air. Susumāra gear Sea-whales, Maccha Faz Fish; Kacchava- कच्छव Tortoise; Gahā गाहा-ग्राह Crocodliles and Magara मगर Marine-monsters, aligators,-are examples of Jalacara Jîvas. बउपय, उरपरिसप्पा भुयपरिसप्पा य थलयरा तिविहा .गो-सप्प-नउल-पमुहा बोधवा ते समासेणं ॥ २ ॥ Caupaya Uraparisappā Bhuyaparisappā ya Thalayarā tivihā; Go-Sappa-Naula-pamuha bodhavvā tè samāsèņam. Thalachara jivas are of three kinds:- 1. Caupaya 757 Catuspada 10 Four-footed quadrupeds. 2. Ura parisappā FTTRACT-Ura parisarpā cykerf-Those moving about on breast-and 3. Bhuya-parisappă RECHT Bhujaparisarpā gyftaTf, Those moving on hands. Cows, buffaloes, horses, asses, elephants, camels, sheep, goats etc are examples of Four-footed Thalacara Jivas.

·17 Sappa ECT-Sarpa Hi -Serpents, huge snakes, boas, pantheons etc are a few examples of Thalacara Jivas moing about on breast. Naula-757-Vakula *-)ungoose, rats, squirrels, inonkeys etc are a few examples of Bhuja-parisarpa #TRÍ Jivas moving about on arms. खयरा रोमय-पक्खी चम्मय-पक्खी य पायडा चेव । नर-लोगाओ बाहिं समुग्ग-पक्षी विगय-पक्खी ॥ ३ ॥ Khayarā Romaya-pakkhi Cammaya-pakkhî ya pāya'lā ceva; Nara-logão bāhim Samugga-pakkhi Vigaya-pakkhî. Khayarā ETTI-Khécarā erTT-Birds,-moving about in the air, are either Romaya-pakkhi TIHTTFETT-possessed of wings furnished with fine hair; or Cammaya-pakkhi TFAT-Te possessed of wings made of skin; and outside the Manusya loka i. e. Jambū dvipa, Dhātaki Khanda dvipa and Arlha Puşkaravara dvipa, where only there are living beings, there are birds with closed wings and with extended wings. Parrots, pigeons, crows, sparrows, swans, cranes, vultures etc are examples of Romaya-pakkhí TAT-TFETT-Jivas, i. e. birds whose wings are furnished with fine hair. Bats, nettle-wings etc are examples of Cammaya-pakkhî, चम्मयपक्खी-Jivas. सव्वे जल-थल-खयरा समुच्छिमा गब्भया 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 verife (Developableness l_“ Paryāpati perifa is the attainment of the capacity of developing body, mind, speech and the five senses, while Prāna stor is the activity of those functionaries.

·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 six processes, makes the six Paryāptis. When a soul goes from one con lition of existence to another, it assimilates the molecules of Ahāraka 3TTE Matter and also of speech-matter in the case of more than one sensed ant of mind-inatter, in the case of rational beings. The āhāraka molecules form the physical borly of human ant sub-human beings; the fluid-Vaikriyika afr-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 STIETC --Ahāraka-Development. The solid portions develop into bone anı 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'arira The 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 gu-Sense-Development. The wear and tear of the body, is made up by ceaseless Respiration. The completion of the capacity for respiration is Aņapāņa muratu Development. The completion of the capacity to form speech-molecules and mind-molecules into speech and mind, is respectively the Speech and Mind Development. The beginning of the acquiring of four, five or six capacities is simultaneous, but their completion is in the order in which they are named above. And from the first kind, each successive development takes more time to complete itself than its predecessor. But each one individually, and all the six ocllectively never ·19 take more than one Antar-Muhurta, the minimum of which is nine samayas, and maximum is forty-eigh tminutes, minus one samaya But a completelyunsevelopable (Labdhi Aparyāptaka ( लब्धिअप्तिक) soul does not complete its capacity ot develop and dies within one Antar-Muhūrta which is one-eighteenth of one pulse-beat. The right place of enjoying the benign fruits of good actions dond by human beings and lower animals, is Déva-loka data, Celestial abodes,-and place of enduring the hardships of evil actions done by them, is Nāraka Bhumi-A1CHell. The Narakas 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 is 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 is situated. Then, it gradually grows to a thickness 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 Kşetra or the the Region of Eternally Liberated Souls is situated. This is at the top of the Universe. The whole universe is enveloped in three atmespheres, called the Vâta Valayas act or wind-sheaths. They are:-- ·20 I. The thick wind or very dense atmosphere Ghanodadhi-vātavalaya घनोदधि-वात-वलय. II. The less thick or dense atmosphere Ghana-vāta-valaya घनवात-वलय III. The fine wind Or rare atmosphere Tanu-vāta-valaya तनु वात-वलय. The above human region is Adhi Dvipa Sete two conti nents and a half-viz. Jambū Dvīpa. Dhātaki Khanda, and half Puşkara-vara Dvīpa. Space आकाश Akasa is divided into the Universe लोकाकाश Lokā-kāśa and Von-universe 37271 Alokā-kāśa. The universe is diviled into three parts. The Upper Universe geeft Urdhva-loka; the Midle Universe Madhya-loka FETIF; and the Lower Universe stem:at# Adhah-loka. The Upper Universe and that alone contains the heavenly residences of celestial beings. In the centre of the Middle Universe, there is Mount Meru. It is surrounded on all sides by Jambū dvîpa,-a continent having a diameter of 100000 yojans. Jambū dvipa is encircled by the Lavana Samudra Garage 200000 yojaus in diameter, This is encircled by the continent Dhātaki Khanda aeeiz 400000 yojans in diameter encircled by the ocean Kālodadhi FOTETET 800000 yojans in diameter. This is again encireled by the continent Puskara goat Dripa LT 1600000 yojans in diameter. Puskara vara dvîpa is bisected through-out by the mountain Mānu- Sottara Higutare so-called because no human being can can exist beyond this mountain. Beyond Puşkara vara, dvipa, there are in.- numerable oceans and continents, the diameter of each one being double that of its predecessor. The last continent is Svayambhū-ramaņa and the ocean is also ealled Svyambhū-ramaņa Faire U. The last continent is divided in its middle by the mountain Svayam prabhā ( FRITHT). The first 21 continents and the first two Oceans, have both Karma Bhūmi-Fi and Bhoga-Bhūmi-ruf. 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 ant Residentials 2. Vyantara at Peripatetics and 3. Jyotisk statue 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 Mānuşottara. 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 two oceans, first 21 continents, last continent and the last ocean. Five-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 except the last half continent and the last Ocean. Beyond Manuşottara 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 consistiug of a number of concentric rings called Dvipas gra-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 Trata. This is surrounded by the Lavana-samudra, or the Salt Sea. Then come the other continents each followed by a sea-ring. The names of the first eight continents beginning from Jambū-dvipa out-wards are: 1. Jambû-dvipa Trat -The Jambū Işland.

·22 2. Dhātaki-dvipa-sia atq-called the Grislea Towentosa Island from its resemblanee to the flower of Grislea Tomentosa. 3. Puskara vara-dvipa gotat egitu called the Lotus Island from its rasemblance to the lotus flower. Vāruņi vara-dvipaar oftere to The Water Island, 5. Kşîravara-dvipa- ficar at The Milk-white Island. 6. Ghrutavara-dvipa gaat to Ghee (Clarified butter ) Island. 7. Ikşuvara-dripa TTT The Ikşuvara dvipa Nan liśvara-dvipa Amarett The Nandīśvara Island. 8. The sea between Dhātaki-dvipa and Puşkara vara dvîpa is the Kālodadhi Fratter. The Puşkaravara dvípa 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: Jambū-dripa, Dhātaki dvîpa and half of Puşkaravara dvipa. The name of the last sea is Svayambhū-ramaņa Farhat HOT. Non-human beings (Tiryanca fait) live in the whole of the Middle World; Inmobile souls ( Sthāvara Forat) in the whole Universe. Aquatic 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, from south to north:-(1) Himavāna fchete (2) Mahā-hinavāna Attara (3) Nişadha Ferret (4) Nila te (5) Rukmin it and (6) ſikharin firefa. These divide it into seven zones. From the south, the names are. Bharata-Kśètre 2. Haimavata- Kşetra 3. Hari-Kśètra 4. Videha-Kśètra 5. Ramyak Kśdtra 6. Hairanyavata-Kśètra and 7. Airavata Kśdtra. Bharata-kşetra is the part to which we belong. Bharata ·23 kşetra is divided by the Vijayāradha mountain into a northern and a southern region. The northern region is peopled by Milecchas (barbarians) The southern region is divided into three sections two great rivers-the Mahā-Sindhu welfang Indus in the west and the Mahā-Gañgā AgriTe Ganges in the east. The barbarians, again, people the extreme eastern and western sections. We belong to the middle section called the Arya-khanda, 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-kşetra is 526} yojans broad. The rivers, 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.

·Chapter 11 Su-de'va सुदेव Su-guru सुगुरु Sudharma सुधर्म, 4. Su-d'eva. It is said:-- 1, गजाश्वपोतोक्षरथान् यथेष्ठपदाप्तये भद्र' निजान् परान् वा भजति विज्ञाःसुगुणान् भज शिवाय शुद्धान गुरुदेवधर्मान् ॥ १ ॥ Adhyātma Kalpa-druma STETTHETCH. 1 Gajā sava potoksa rathān pathesta padāptayè bhalra'. nijān parān vã; Bhajanti vijņāh suguņān bhajaivam shivāya shuddhān gurudèva 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 purpɔse of going to a desired place, in the same manner 0 worthy man!, therefore, adore a Sudėva gee a true God, a Su-guru te-a true Guru-teacher and Sudharma TEÅ a true Dharma for the attainment of Liberation. 2. न धर्मचिंता गुरुदेवभक्तिर्येषां न वैराग्यलवोऽपि चित्ते तेषां प्रसूक्लेषफलः पशूनामिवोद्भवः स्यादुदरंभरीणाम् ॥ २॥ 37EYTHRYSadh-Ayātma Kalpa-druma. 2 Na dharmacintābhakti-r-yêşām, na vairagya lavospi eşittà; Tèşām prasūklèşa phalah paşūnāmivodbhavaḥ syādudarambharipām. 2 The birth, of such voracious persons, who have no consideration for virtuous actions, who have no devotion towards Gurus and Devas, and who have not a particle of indifference to worldly objects in their minds, is as distressing as the birth of a lower animal. Kalikāla Sarvajna Acārya Mahāraja Śrimān Hèmcandrāchāryaji writes about the most essential qualities of a Sudòva sea a True God thus:

·25 1 महाशानं भवेधस्य, लोकालोकप्रकाशकम् महादया दमो ध्यान, महादेवः स उच्यते ॥१॥ 2 रागद्वेषौ महामल्लौ, दुर्जयौ 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. Mahājiānain bhavddyasya, lokāloka-prakāśakam; Mahadaya damo dhyānam Mahadevah sal ucyate. 1. 2. Rāgadvèșau, mahāmallau, durjayau yèna nirjitau; Mahādevam tu tam manyè sèşā vai nāmadhārakāḥ. 2. 3. Maha krodho, mahā māno, mahā māyā mahā maddah; Mahā lobho hato yena, Mahadevah 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-which are hard to be conquered; the rest are merely bearing the namme. 8. He, who has thoroughly overcome great anger, great pride, great deceit, great conceit, and great greed, is called a great God. यो वीतरागः सर्वशो यः शाश्वतसुखेश्वरः क्लिष्टकर्मकलातीतः सर्वथा निष्कलस्तथा ॥४॥ यः पूज्यः सर्वदेवानां यो ध्येयः सर्वयोगिनाम् यः स्रष्टा सर्वनीतीनां महादेवः स उच्यते ॥५॥ -Bhagavān Haribhadra Suri Astaka Prakaranam.

·26 4. Yo vitarāgah Sarvajno yaḥ śāśvatasukhès varah; Klishtakarmakalātitah sarvathā niskalastathā. 5. Yaḥ pūjyah sarvadèvānām, yo dhyèyaḥ sarvayoyinām; Yah srastā sarvanîtînām, Mahādèvaḥ sa ucyate. 5. He, who has become completely free from passion and hatred; who is Sarvajňa Hos 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 minutest 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 wisdom, is called a great God. विष्णुर्वा त्रिपुरान्तको भवतु वा ब्रह्मसुरेन्द्रोऽथवा भानुर्वा शशलक्षणोऽथ भगवान् बुद्धोऽथ सिद्धोऽथवा । रागद्वेषविषार्तिमोहरहितः सत्त्वानुकम्पोद्यतो यः सर्वैस्सह संस्कृतो गुणगणैस्तस्मै नमः सर्वदा ॥६॥ 6. Visņu-r-vā Tripurāntako bhavatu vā Brahma Surèndro’thavā; Bhánu-r-vă śaśalaksaņo'tha Bhagavān Buddho tha Siddlıo'tLavā. Rāga-dvèşavişārtiMoharahitaḥ sattvānukampodyato; Yaḥ sarvaissaha samskrito gumaganaistasmai pamaḥ sarvadā. 6. Let him be Vișnu or Śiva or Brahmā or Surèndra-the King of the gods-or the Sun or the Moon or Bhagavān Buddha or Siddha Bhagavān. But obeisance always to him, who is devoid of the misery of the poison of Passion and Hatred and Moha la (Infatuation; delusion); who is always ready to have compassion for all living beings, and who is adorned with a multitude of virtuous qualities. 7. निर्ममा निरहंकारो निस्सङगो निष्परिग्रहः । रागद्वेषविनिर्मुक्तस्तं देवं ब्राह्मणा विदुः ॥ ७ ॥ -Siva Purāņa, Jnana Samhitā.

·27
7.
Nirmamo nirahankāro nissango nisparigrahah;
Rāga-dvėsa-vinirmuktastam devam brāhmaṇā viduḥ. 7
7. The Brāhmans Alau Theologicians call him a Déva a 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 Deva or Jinèndra Dèya.
रागोऽङ्गनासंगमनानुमेयो, द्वेषो द्विषद्दारणहेतुगम्यः
मोहः कुवृत्तागमदोषसाध्यो, नो यस्य देवस्य स चैवमर्हन् ॥ १ ॥
st % Thong-Sri Astaka Prakaranam.
1. Rāgo'anyanāsangamanānumèyo, dvèşo dvişaddāraçahetugamyah;
Mohaḥ kuvrittāgamadosasādhyo,no yasya devasya sa caiva-
-marhan.
1. Rāga TT Passion is to be inferred by association with
young females; Dreşa y Hatred or malice to be known as the
sign of destruction of enemies; and Moha hE (Infatuation or
delusion) is to be 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 steta (Parmātmā).
2. शृंगारादिरसाङ्गारैर्न दूनं देहिनां हितम्
एकान्त शान्ततोपेतमाहतं वृत्तमद्भुतम् ॥२॥
2. Śringārādi rasāngārair-na dunam dehinām hitam;
Ekāntaśāntatopètamārbatam vritamadbhutan,
2. The virtuous conduct of the Arhanta is wonderful. The
welfare of living beings is not destroyed by the embers of thu
relish of sexual love, (as) it is endued with exclusive tranquility
3. जिनेन्द्रप्रणिधानेन गुरूणां वन्दनेन च ।
न तिष्ठति चिरं प.पं, छिद्रहस्ते यथोदकम् ॥ ३॥

·28 3. Jinendra-pranidhānena gurunam vandandna ca; Na tisthati ciram pāpam chidrahastè yathodakam 3. By profound meditation of Jinendra जिनेन्द्र-Parmatmathe 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 दुर्गति दलयति व्यापयत्यापदं पुण्यं संचिनुते श्रियं वितनुते पुष्णाति नीरोगताम् । सौभाग्यं विदधाति पल्लवयति प्रीतिं प्रसूते यशः स्वर्ग यच्छति निवृतिं च रचत्यर्चाऽहतां निर्मिता ॥४॥ 4. Papam lumpati durgatim dalayati vyāpadayatyāpadam; Puṇyam sancinutè şriyam vitanuté puşņāti nīrogatām. Saubhagyam vida lhāti palla vayati prītim prasūtè yaśah; Svargam yacchati nivritim ca racayatyarcārhatāļ nirmitā. 4. The worship, done to the Arhats, destroys sin, crushes misfortune, kills misery, accumulates Punya goy Merit, sprcals prosperity, nourishes health, bestows good luck, diffuses affection, generates fame, bestows heaven, and accomplishes Moksa मोक्ष Liberation. संसारः सुतरः 5. स्वर्गस्तस्य गृहाङ्गणं सहचरी साम्राज्यलक्ष्मीः शुभा। सौभाग्यादिगुणावलिर्विलसति स्वैरं वपुर्वेश्मनि । शिवं करतलक्रोडे लुठत्यअसा यः श्रद्धाभरभाजनं जिनपतेः पूजां विधत्ते जनः ॥५॥ सिन्दूर प्रकरण-Sindura Prakarana 5. Svargastasya grihāngaṇam sahacari sāmrajyalaksmīḥ śubhā; Saubhāgyadi guņvalir-vilasati svairam vapu-r-vèsmani; Samsāraḥ sutaraḥ śivam karatalakrodè luţhatyanjasā; Yah sraddha-bharabhajanam .Jinapatdh pujam vidhatte janah, 5. The man, who sincerely worships Jina-pati-जिनपति the Lord of the Jinas-with confidence, has Svarga, rarit 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 FETT (the ocean of worldly existence), becomes easy to cross, and prosperity rolls speedily into the cavity of his hand. 6. यः पुष्पैजिनमर्चति स्मितसुरस्त्रीलोवनैः सोऽर्च्यते यस्तं वन्दत एकशस्त्रिजगता सोऽहनिशं वन्द्यते । यस्तं स्तौति परत्र वृत्रदमनस्तोमेन स स्तूयते यस्तं ध्यायति क्लप्तकर्मनिधनः स ध्यायते योगिभिः ॥६॥ ** 6. Yah puspair-jinamarcati smitasurastrilocanaiḥ so’rcyatè; Yastam vandata ekśastrijagatā so'harniśam vandyatd; Yastam stauti paratra vritradamanastomèna sa stūyatė; Yastain dhyāyati kiriptakarmmanidhanaḥ sa dhyāyatè yogibhiḥ. 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. TETO Fiffo facit HEUTT: श्रीवीतरागं परिपूजयन्ति । ये शुद्धभावास्त्रिदशाधिपत्यं सम्पादयन्त्याशु शिवं क्रमेण ॥७॥ 7. Grihāņi karmāni vihāya bhavyāḥ; Śrī Vitarāgam paripūjayanti; Ye śuddhabhāvástridasādhipatyam; Sampādayantyäşu śivam kramèņa. 7. Those fortunate persons, who leaving aside their household business, worship with a pure affectiouate heart, the Vita-. rāga atacre-the Exalted Soul (who is perfectly exempt from worldly desires,.) acquire the lordship of the gods, and acquire Liberation quickly in turn, ·30 6. Su-guru सुगुरु. धर्मज्ञो धर्मकर्ता च सदा धर्मप्रवर्तकः । सत्त्वेभ्यः सर्वशास्त्रार्थदेशको गुरुरुच्यते ॥ १ ॥ 1. Dharmajno dharmakartā ca sada dharmapravartakah; Satvèbhyaḥ sarvaşāstrārthadeśako gururicyatè. 1. He, 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 सुगतिकुगतिमागौं पुण्यपापे व्यनक्ति अवगमयति कृत्याकृत्यमेदं गुरुयो भवजलनिधिपातस्तं विना नास्ति कश्चित् ॥ २॥ Sindāra Prakarana सिन्दूर प्रकरण. 2. Vidalayati kubodhain bodhayatyagam rtham; Sugati-kugati-mārgau punya-pāpe vyanakti; Avagamagati krityäkrityabhàdam guru r-yo; Bhavajalanidhipotastam vinā nästi 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 भवत्यशेषविषयत्यागैस्तपोभिः कृतं पूर्णभावनयाऽलमिन्द्रियदमैः पर्याप्तमाप्तागमैः । किन्त्वेकं भवनाशनं कुरु गुरुप्रीत्या गुराः शासनं सर्वे येन विना विनाथबलवत्स्वार्थाय नालं गुणाः ॥ ३ ॥ 3. Kim dhyānèna bhavatyaśèśavisayatyāgai-g--tāpobhiḥ kritam; Purņabhāvanaya’lamindriyadamaiḥ paryāptam&ptāgamaih; Kintrèkam bhavanāśanam kuru prityā guroh śāsanań; Sarvė yana vinā vināthabalavatsväxthāya nàlam gunāk.

·81 3. What is the use of deep meditation ? ; Let there be an abandonment of sensual pleasures; away with austerities; suffice with thoughts promoting welfare; enough of restraint of senses; and enough of the precepts of wise persons. However, observe only the commands of the teacher, out of love twards Guru, which destroy future existences in the Sam 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. 4. पिता माता भ्राता प्रियसहचरी सूनुनिवहः सुहृत्स्वामीमाद्यत्करिभटरथाश्वपरिकरः। निमजन्तं जन्तुं नरककुहरे रक्षितुमलं गुरोधर्माधर्मप्रकटनपरात् कोऽपि न परः ॥४॥ Pitā mātā bhrātā priyasabacharî sūnunivabah; Suhrut swāmi mādyat kari bhata rathāśvaparikaraḥ; Nimajjantam jantum naraka-kuharè rakshitu malam; Guro-r-dharmādharmaprakatanaparāt ko'pi na paraḥ. 4. Except the Guru Ta-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 retinue, who is able to protect living beings from drowning in the pit of Naraka 77. hell. 7. Su-dharma ya सुखं हि वाञ्छते सर्वः तश्च धर्मसमुद्भवम् तस्माद्धर्मः सदा कार्यः सर्ववर्णैः प्रयत्नतः ॥१॥ Daksa Smriti दक्षस्मृति 1. Sukham hi vāñchatè sarvaḥ tacca darmasamudbhavam; Tasmāddharmaḥ sadā kāryaḥ sarvavarņain prayatnataḥ. 1. All creatures desire for happiness; that happiness is acquired by Dharma. Therefore, (members of) all the castes should alwayas strenuously observe Dharma.

·2. धर्मो मातेव पुष्णाति, धर्मः पाति पितेव च धर्मः सखेव प्रीणाति, धर्मः स्निहयति बन्धुवत् ॥२॥ Trishashthi, त्रिषष्ठि पर्व-१. ७ 2. Dharno mātera puşņāti, dharmaḥ pāti pitèva ca; Dharmaḥ sakhova priņāti, dharmaḥ snihayati bandhuvat. Dharma nourishes like a mother, and lharma protects like a father; dharma pleases like a friend; and dharma shows affection like a brother. 2 3. 3. धनदो धनार्थिनां प्रोक्तः कामितां सर्वकामदः । धर्म एवापवर्गस्य पारम्पर्येण साधकः ॥३॥ Dharma Bindu-धर्मबिन्दु Dhanado dhanārthinām proktaḥ kāminām sarva kāuiadaḥ; Dhrāma èvāpavargasya paramparyèņa sādhakaḥ. 3. Dharma is said to be Dhanada -Giver of Wealth- (Kuberà e) to persons desirous of wealth, Kāmada FIAT granting all desires to those desirous of fulfilling their desires, and dharma alone is useful in accomplishing Final Beatitude by uninterrupted succession. 4. धर्मो दुःखद्वानलस्य जलदः सौख्यक चिन्तामणिः धर्मश्शोकमहारगस्य गरुडा धर्मा विपत्त्रायकः । धर्मः प्रौढपदप्रदर्शनपर्धोऽद्वितीयः सखा धर्मो जन्मजरामृतिक्षयकरो धर्मो हि मोक्षप्रदः ॥ ४॥ Dharmo duḥkkhadavānalasya jaladaḥ saukhyaika-Ciutāmaņih; Dharmasoka mahoragasya Garudo dharmo- vipat-trāyakah; Dharmah praudhapadapradarsanapatu-r-dharmo a-dvitiyah sakha; Dharmo janmajarāmritikşayakaro dharmo hi Moksa pradaḥ. 4. Dharma is a shower of rain to the burning flame of misery, the only Cintamani Ratna, चिंतामणि,-the magical thoughtgem fulfilling its possessor's every wish-of happiness; Dharma is a Garuda Teg-an Eagle-King of the feathered race-to-the great ·serpent-sorrow. Dharma is a protector in adversity, Dharma is capable of showing exalted position. Dharma is the only unique friend. Daarma is the destroyer of birth, old age, and death. Dharma alone is the bestower of Moksa - Liberation. 5. आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् । धर्मो हि तेषामधिको विशेषा, धर्मेण हीनाः पशुभिः समाना ॥ ५॥ Mahā Bhārata-HETHITT. 5. Ahāra-nidrā-bhaya-maithunam ca sāmányanètat pașubhi-rnarāṇām; Dharmo hi tèşama'lbiko višeşo dharmòņa hināh paśubhiḥ samānā. 5. Human beings have this much viz. food, sleep fear, and sexual union, in common with lower animals. The human beings have Dharma as an additional peculiarity. Persons neglecting Dharma are like beasts. सत्येनोत्पद्यते धर्मो, दयादानेन वर्धते। क्षमया च स्थाप्यते धर्मः क्रोधलोभाद्विनश्यति ॥६॥ 6. Satyènotpadyatè dbarmo dayā-danèna vardhatė; Kşamayā ca sthrāpyatè dharmaḥ krodhalobhādvinaśyati, 6 6. Dharma is born fruin Truthfulness. It increases with compassion towards living beings and with alms-giving. Dharma is made steady by forbearance. But it is destroyed by anger and greed. मातृवत्परदाराणि परद्रव्याणि लोष्टवत् । आत्मवत्सर्वभूतेषु यः पश्यति स पश्यति ॥७॥ 7. Mātrivatparadārāņi paradravyāņi losthavat; Atmavatsarvabhūtèşu yaḥ paśyati sa paśyati. 7. He, who looks upon other females as his own mother, who looks upon other's wealth as a clod of earth, and who looks upon all living creatures as his own self, he alone knows the true essence.

·8. Ku-deva net. 1. ये स्त्रीशस्त्राक्षसूत्रादिरागाद्यङ्ककलङ्किताः । निग्रहानुग्रहपरास्ते देवाःस्युन मुक्तये ॥ १ ॥ Yoga Shāstra-UTSTIE. Ye strisastrākṣasūtrādirágādyanka-kalankitā); Vigrahānugrahaparāstè dèvāsyu-r-na muktayè 1. 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 Jlukti grit Liberation, 2. कोटिजन्मकृतं पुण्यं यज्ञदानक्रियादिकम् । सद्य सर्व लयं याति, यक्षभूतादिपूजनात् ॥ २॥ Palma Purāņa पद्मपुराण. 2. Kotijanmakritam punyam yajñadānakriyādikam; Sadya sarvam layam yāti, yakşabhūtādipājanāt. 2. The punya acquired during crores of lives by sacrifices, gifts, and meritorious deeds, is totally destroyed immediately by the worship of Yaksa Tanu (a class of demi-gods ), Bhūta at (evil spirits) and others, 2. ब्रह्मराक्षसवेतालयक्षभूतार्चनं नृणाम् । कुम्भीपाकमहाघोरनरकप्राप्तिसाधनम् ॥ ३॥ ..-Padma Purana पद्मपुराण. 3. Brahma-rākşasa, -vêtāla-yaksa-bhūtarcanam nrinām; Kumbhīpākamabāghora-narakaprāpti-sādhanam. 3. The worship of Brahma-raksasa a IET, (a kind of evil demon), Vètāla amo (a kind of demon that takes possession of a dead body), Yaksa Tent (a kind of demi-god, attendents of Kubèra ), and Bhūta (ghosts), accomplishes the acquisition of a very terrible Naraka (hellish region) named Kumbhīpāka कुम्भीपाक.

·35 9. Ku-guru कुगुरु सर्वाभिलाषिणः सर्वमोजिनः सपरिग्रहाः अब्रह्मचारिणो मिथ्योपदेशा गुरवो न तु ॥१॥ 1. Sarvabhilāşiņaḥ sarva-bhojinaḥ sa-parigrahāh; A-brahmacāriņo mithyopadèsā guravo na tu. 1. Those who are ambitious about every thing, who eat every thing (eatable or otherwise,) who have family ( and property), who are un-chaste, and those who preach wrong-beliefs are really not Ta Gurus,-true teachers. परिग्रहारम्भमग्नास्तारवेयुः कथं परान् । स्वयं दरिद्रो न परानीश्वरीकर्तुमीश्वरः । २. Yoga Sastra योगशाल. 2. Pari-grahārambhamagnāstāravèyuh kathai parān; Svayam daridro na parāniśvarikartumiśvaraḥ. 2. How can persons, who are deeply engrossed in property and sinful undertakings, rescue others ? (Because), one who is himself a beggar, is not able to make another a lord. 3. फलाद् वृथाः स्युः कुगुरूपदेशतः । कृता हि धर्मार्थमपीह सूद्यमाः । तद् दृष्टिरागं परिमुच्य भद्र हे गुरुं विशुद्ध भज चेद्धितार्थयसि ॥३॥ -Adhyatma Kalp-drum-अध्यात्मकल्पद्रुमः Phalad vrithāh syuh kugurūpadèśatah, Kritā hi dharmārthanapiha sūdyamā); Tad dristi-rāgam parimucya bhadra. he, Gurum visuddham bhaja cèddhitārthyasi. 3. 3. In this world, even great efforts done for virtuous deeds become! fruitless by the preaching of a bad teacher. Therefore, 0 worthy man ! if you are desirous of your welfare, leave aside personal attraction, and adore the purest-Guru' T Teacher, ·36 10. Ku-dharma-कुधर्म. अज्ञाः केचिद्विदधाति मुधा धर्मदभादधर्म कोऽयं धर्मः स्वहृदि नयने मीलयित्वा मृशन्तु । दीयन्ते यद्वनभुवि दवाः प्राणिनस्त्राण हीना हन्यन्ते यत्पिशितवलये देवतानां पुरस्तात् ॥ १॥ --Karunavajrāyudha Nataka करुणावज्रायुध नाटक 1. Ajñāḥ kècid vidadhāti mudha dharmadambhādadharmam; Ko'yam dharmaḥ svahridi nayanè milayitvā mrisantu; Diyantè yadvana bhuvi davāh prāņinastrāņabina; Hanyantè yat piśita balayè dèvatānām purastāt. 1. Some ignorant persons uselessly practise Adharma under the guise of Dharma. For instonce, sume burn the ground of fort sts on the pretext of religion where innumerable animals are destroyed, and some kill shelterless animals in the presence of gods for the purpose of giving an offering of flesh to them, Therefore, O wisemen! having closed your eyes, just think over in your mind, what dharma there is in such deeds. Nothing except Adharma. 2. धर्मश्चेत् परदारसंगकरणाद्धर्मः सुरासेवनात् संपुष्टिः पशुमत्स्यमांसनिकराहाराच हे वीरे ! ते । हत्या प्राणि च यस्य चेत्तव भवेत् स्वर्गापवर्गाप्तये कोऽसत्कर्मतया तदा परिचितः स्यान्नेति जानीमहे ॥२॥ 2. Dharmaścèt peradārasangakaranād dharmaḥ surāsdvanāt, Sampusțih pasumatsyamānsanikarāhārācoa hè Virèl tè; Hatya prāņi ca yasya cèttava bhavet svargāpavargāptayd, Koʻsatkarmatayā tadā paricitaḥ syānneti jānimahe. 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 number of animals, results in the accomplishment of heaven and Moksa, ·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 feTTA Wrong Belief. 2. A-virati farzfa Vowlessness. 3. Pramāda gare Carelessness. 4. Kaşāya Passions and No-kasāya Tere Minor passions or quassipassions, helping them and 5. Yoga Toy Functional vibrations or activities of mind, speech and body, and assumes various forms in the four Gatis or conditions of existence, i. e, that of a Deva og a Celestial being. 2. of a Manuşya Haty a Human being. 3. of a Tiryanca face of sub-human, of lower animals, brutes, and 4. of a Nāraka FIT hellish being, in accordance with his good or evil actions. 11. Mithyātva. Mithyatva fere is a condition in which the Soul, due to delusion or infatuation arising from the operation of Mohaniya (HTET) Right-belief-deluding karmas-false perception of false belief-does 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 mere animal existence. The soul is quite in the darkness as to its true destiny and goal, and is the fundamental element in the unbroken link of wandering innumerable times in the Samsāra. 1. अदेवे देवबुद्धिर्या गुरुधीरगुरौ च या। अधर्मे धर्मबुद्धिश्च मिथ्यात्वं तद्विपर्ययात् ॥१॥ Yoga Sastra ITIET. Adèvè dérabuddhi-r-yā gurudhiragurau ca yā, Adharme dharnabuddhisca mithyātvam tadviparyayát, 1. 1. The thought of a deva-a god in one who is not a god, the thought of a guru-& teacher in one who is not a teacher, 1.

·38. and the thought of a Dharma in one that is not Dharma, is Mithyātva feree Wrong Belief, because it is Perverse Knowledge. 2. जन्मन्येकत्रदुःखाय रोगोध्वान्तरिपुर्विषम् । अपि जन्मसहस्रेषु, मिथ्यात्वमचिकित्सितम् ॥२॥ Yoga āstra योग शास्त्र 2. Janmanydkatraduhkhaya rogodhvāntaripu-r-visam; Api janmasahasrèsu, mithyatyamacikitsitam. 2. A disease, darkness, an enemy, and a poison produce misery during one. worldly existence, but Mithyatva मिथ्यात्व Wrong Belief, for which there is no remedy, produces misery. for thousands of lives-(worldly existences). 3. व विषं भुक्तमसुक्षयक्षम वरं वनं श्वापदवन्निषेवितम् । वरं कृतं वह्निशिखाप्रवेशन, नरस्य मिथ्यात्वयुतं न जीवितम् ॥३॥ 3. Varam visam bhuktamasuksayakşamam varam vanam şvāparlavanniśèvitam; Varam kritam vahnişikhāpraveśanam, narasya mithyātvayutam na jīvitam, 3. Better to take poison capable of destroying life, better live in a forest like a lower animal, hetter to enter the flame of fire; But not to live. the life of a man joined with. Mithyātva. 4. ददातु दानं बहुधा चतुर्विध करोतु पूजामतिभक्त्याऽर्हताम् । दधातु शीलं तनुतामभोजनम् तथापि मिथ्यात्ववशो न सिद्धयति ॥४॥ Subhasita Ratnasaridoha :सुभाषित रत्नसंदोह. 4. Dadātu dāram bahudhā caturvidham, Karotu pujamatibhaktyā'rhatām; Dadhātu silam tanutāmabhojanam, Tathāpi mithyātvavaśo na siddhyti: - 4. & man, enslaved by Mithyatva, may give the fout varieties of gifts in many ways, may worship the Arhat Parenatomiah .

·with-extreme sincerity, may maintain celibacy, and may observe lasts; still however, he does not attain Moksa HT* Liberation. 5. यथाऽन्धकारान्धपटावृत्तो जना विचित्रचित्रं न विलोकितुं क्षमः यथोक्ततत्त्वं जिननाथभाषितं । निसर्गमिथ्यात्वतिरस्कृतस्तथा ॥५॥ 5. Yatā’ndhadārāndhapatāvrito jano, Vicitracitram na vilokitum kşamah; Yathoktatattvam Jinanāthabhāşitam, Nisarga mithyātva 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 नेत्याहुर्मिथ्यात्वस्य पदानि षट् ॥२॥ एतैर्यस्माद्भवेद् वृद्धव्यवहारविलंघनं । अयमेव ब मिथ्यात्वध्वंसी सदुपदेशतः नास्तित्वादिग्रह. बोपदेशो नोपदेशकः । ततः कस्योपकारः स्यात्संदेहादिव्युदासतः ॥ ४॥ अध्यात्मसार Adhyatma Sara. 1. Mithyātvatyāgataḥ śuddham samyaktvam jāyatè'nginām, Atastatparibārāya yatita vyam mahātnianā. 2. Nästi nityo, na karttä сa na bhoktātmā na nirvritah, Tadupāyaśca. nètyāhu-r-mithyātvasya padāni șaț. ३. Etai-r-yasmād bhaved vriddhavyavahāra-vilanghanam, Ayaměva ca mithyātva-dhvamsi sadupadèśatah. 4. Nāstitvādigrahai-r-navopadèśo nopaddśakaḥ, Tataḥ kasyopakāraḥ syåt sandeśādi- vyudāsatah.

·1. Pure samyaktva ( correct conviction) of living beings is acquired by the abandonment of mithyātra (wrong belief ). Therefore, an effort should be made by a wise nian for its avoidance. 2. (1) There is no Atmā. (2) Atma is not eternal. (3) Atma is not the doer of actions. (4) Atmã is not the enjoyer (of pleasure or pain) (5) Atmā cannot become free (from Bondage ) and (6) There is no remedy for its Liberation-These six are the codewords of mithyātva. 3. But because, by these (code- words ) there results a transgression of the established usage of ancient learned sages. This, therefore, by itself becomes the dispeller of nithyātva by the preaching of a wise Guru. 4. Possessed by the theory of non-existence of objects eto., it certainly is not a (religious ) preaching, and (by its possessien) one cannot become a (true) preacher. Therefore, whose benefit will there be by its inability of removing doubts eto ? Mithyatva exists either as:- 1. Anādi-Ananta Baia- Existing from time immemorial and continuing to exist for innumerable ages. 2. Anadi Santa अनादि-सान्त Existing from time immemorial and continuing to exist till the acquisition of Samyaktva which has a beginning. 3. Sādi-Sānta ale- It is a stage in which a man acquires Sanyaktva which has a beginning, and after the acquisition of that Samyaktva, it is vomited out later on, and 4. Sādi-Ananta tie-a, A division with a beginning and lasting for innumerable ages. That which has a beginning must, also, have an end. This division does not exist in the case of Mithyātva, The division HF--Anādi-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 Jamāli, Gosthā Māhila, and other non-balievers,
The division सादि-अनन्त Sadi-Ananta is not applicable to
Mithyātva.
Mithyātva is either Naisargika hafif Natural, in-born or
Adhigamita feina Acquired through the agency of a teacher
or any other individual.
Kinds of Mithyātva.
Mithyātva is of the under-mentioned five kinds:-
--
मिथ्यादृष्टिविपर्यस्ता जिनेताद्वस्तुतत्त्वतः ।
सा स्यान्मिथ्यात्विनां, तच्च मिथ्यात्वं पञ्चधा मतम् ॥१॥
आभिग्रहिकमायं स्यादनाभिग्रहिकं परम् ।
तृतीयं किल मिथ्यात्वमुक्तमाभिनिवेशिकम् ॥२॥
तुर्य शांशयिकाख्यं स्यादनाभोगिकमन्तिमम् ।
अभिग्रहेण निवृत्तं तत्राभिग्रहिकं स्मृतम् ॥३॥
नानाकुदर्शनष्कमस्मात्प्राणी कुदर्शनम् ।
इदमेव शुभं नान्यदित्येवं प्रतिपद्यते ॥४॥
मन्यतेऽङ्गी दर्शनानि, यद्धशादखिलान्यपि ।
शुभानि माध्यस्थ्यहेतुरनाभिग्रहिकं हि तत् ॥५॥
यतो गोष्ठामाहिलादिवदात्मीयकुदर्शने ।
भवत्यभिनिवेशस्तत्प्रोक्तमाभिनिवेशिकम् ॥६॥
यतो जिनप्रणीतेषु, देशतः सर्वतोऽपि वा ।
पदार्थेषु संशयः स्यात्तत्सांशयिकमीरितम् ॥७॥
अनामोगेन निर्वृत्तमनाभोगिकसंक्षकम् ।
यत्स्यादेकेन्द्रियादीनां मिथ्यात्वं पञ्चमं तु तत् ॥८॥

·42 यस्यां जिनोक्ततत्त्वेषु, न रागो नापि मत्सरः । सम्यग्मिथ्यात्वसंज्ञा सा मिश्रदृष्टिः प्रकीर्तिता ॥९॥ धान्येष्विव नरा नालीरद्वीपनिवासिनः । जिनोक्तेषु मिश्रदृशो, न द्विष्टा नापि रागिणः ॥१०॥ -Loka Prakāsha. 1. Mithyādristi-r-viparyastā Jinoktādvastutattvata); Sā syān-mithyātvinām, tacca Mithyātvam pancadhā matain. 2. Abhigrahikamādyam syādanābhigrahikam param; Trîtiyam kila mithyātvamuktamābhinivèsikan. 3. Turgan Sāśayikākhyan syādanābhogikamantimam; Abhigrahèņa nirvritam, tatrābhigrahikam smritam. Nānā ku-darśanaşvèkamsmātprānî kudarśanam; Idaneva subham nānyadityėvam pratipadyatè. 5. Manyatè'ngi, darśanāni, yadvaśādakhilānyapi; śubhāni madhyasthyahètúranābhigrahikom hi tat. 6. Yato Gosthāmāhilādivadatatmîyakudarśanè; Bhavatya bhinivèśastat proktamābhinivèsikam, 7. Yato Jinapraạitèsu dèśataḥ sarvato'pi vā; Padārthèșu samsayah syat tat śāņśayikamſritav. Anābhogèna nirvritamanābhogikasanjnakam; Yat syādèkèdriyâdînām Mithyātvam pancawam tu tat. 9. Yasyām Jinoktatatvèşu, na rāgo nāpi matsarah; Samyagmithyātvasanjnā sā mishradristih prakirtitā. 10. Dhānyèśviva narā nālikèradvipanivásinah; Jinoktèsu miśra-drišo na dvistā nápi rāgiņaḥ. 1. That which is contrary to the true nature of objects described by the Tirthankaras, is called False Vision. False vision exists in persons who have Mithyātva za Wrong belief. Mithyātva is of five kinds. 8 ·43 2. The first is Abhigrahika ATEST, the second Anābhigrahika afTEF, and the third variety of Mithyātva is said to be Abhinivesika आभिनिवेशिक. 3. The fourth variety of Mithyātva is called Sāmsa yika सांशयिक, and the last is Anābhogika. अनाभोगिक Mithyatva. The Mithyātva caused by an Abhigraha E Or Sviya Svikāra Fafter FTFIT i, e, a doctrine adopted by one's self, is Abhigrahika Mithyātva. 4. Under the influence of this variety 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. Anābhigrahika sath is that form of Mithyātva under whose influence an individual assuming an imparial attitude considers all the Darśanas ir Doctrines, to be equally good. 6. The Mithyātva caused by undeserving, persistent insistence, on the false doctrine advocated by an individual, like the false doctrine of Gosthā Māhila and others is Abhinivèsika Mithyātva. 7. The Mithyātva under the influence of which, an individual has doubts-partial or complete-in the doctrines preached by the Tîrthankaras, is called Sāmśayika Mithyātva. 8. The Mithyātva possessed by Ekèndriya Tahiri, One sensed and other A-sanjni refs Jivas, not possessing clear consciousness, is called Anābhogika Mithyātva. 9. The vision under the influence of which, an individual bas neither sympathy nor hatred towards the doctrines preached by the Tirthankaras, is a Miśra-dristi FATETU, a combined vision called Samyag-mithyatva सम्यमिथ्यात्व. 10. Just as a person living in a Nāliker dvipa TIC - an island where only cocoa-nuts are produced,-has neither a love nor hatred for corn-grains, in the same manner, a person with ·a mixed vision has neither love nor hatred towards the doctrines preached by the Tîrthankaras. Mithyātva, then, exists under five different forms:-viz. Abhigrahika Mithyátva STIHTEET PÄETTE 2. Anābhigrahika Mithyatva अनाभिग्रहिक मिथ्यात्व 3. Abhinivasika Mithyatva आभिनिवेशिक मिथ्यात्व 4. Sansayika Mithyatva सांशयिक मिथ्यात्व, and 5. Anabhogika Mithyatva Salute fareyra. 1. Abhigrahika Mithyātva sith TF peata, caused by an Abhigraha fine or Sviya Svíkāra Fifty Fiftefiit-acceptance by one's self-is that form of Mithyatya 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 wrongbelieving 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 gay; its attributes Guņa Tut; its modifications Paryaya mafu. The coming-in of the new modification is Utpāda Ye; the going out of the old one is Vyaya s; and the lasting sameness which always remains in the thing which is modified, is called Dhiaurya wa.

·45 Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is nieant by saying that Buddhism is only a one-sided, and therefore, a kind of wrong belief. If a Jaina or a Non-jaina 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 Mithyātva. But if a person burn in a śrāpaka 127 Jainfamily prevents the investigation and publication of scriptural books in accordance with his own obstinate will or with the usage of his individual family, then, Abhigrahika la Mithyātva is applicable to him. But if a man bent upon destroying his opponent's theory, employs a false theory for the purpose of refuting his adversary's doctrine, and does not himself accept such a theory, then, the captious argument adopted by him, is sufficient to constitute Abbigrahika STTITIEF Mithyātva in itself, because it is associated with dense pertinancy. Besides, one who is not a learned man, but associating himself, like Māşa Tușa hre T4 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 Mā rus; Mā tuş मा रुष् मा तुष् Do not be angry; do not rejoice;' could only remember as Māş Tuş ATT TT instead, on account of intensity of Jńānāvaraņiya Thatufry Karma, or Knowledge-obscuring Karma and were hence known as Más Tuşa Hit IF 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 Gurus 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 HTTF Mithyātva. 2. Anābhigņahika TAPET. Mithyātva consists in having an equal faith in the doctrine accepted by himself, as well as, in the rioctrines adopted by others, aşsuming a neutral position and declaring at the same time, that all the forins of the existing religions are eqally good and instructing the ignorant in that direction. 3. Abhinivèsika Parafat 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, Gosthā Māhila and other non-believers, in the propagation of a doctrine quite contrary to the accepted teachings of the Tirthańkaras, and considers his doctrine to be the best. A samyag-drişti individual, sometimes, acquires a false doctrine through carelessness or through the agency of a preceptor. It is said in Uttarā-dhyayana Niryukti:-- सम्मदिट्ठीजीवो उवइडं पवयणं तु सद्दहइ । सद्दहइ असब्भावं अणाभोगा गुरुणिओगा वा ॥१॥ 1. Sammaditthi-Jīvo uvaittham pavayaņam tu saddabai; Saddahai az abbhāvam anābhog guruņiogā vā. 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-driști Jiva has false belief through carelessness or the agency of the preceptor, Abhinivèsika afar- ·47 निवेशिक Mithyātva is not applicable to him, because he has unswerving faith in the doctrines and teachings of the Tîrthankaras. Similarly, Nyāyācārya, Nyayavisārarla Mahopādhyāya Yaśovijayaji Gani writes :- - प्राचां वाचां विषयविमुखोन्मेषसूक्ष्मेक्षिकायां येऽरण्यानीभयमधिगता नव्यमार्गानभिज्ञाः । तेषामेषा समयवणिजां सम्मतिग्रन्थगाथा विश्वासाय स्वनयविपणिप्राज्यवाणिज्यवीथी ॥१॥ भेदग्राहिव्यवहृतिनयं संश्रितो मल्लवादी पूज्याः प्रायः करणफलयोः सीम्नि शुद्धर्जुसूत्रम् । भेदोच्छेदोन्मुखमधिगतः संग्रहं सिद्धसेन- स्तस्मादेते न खलु विषमाः सूरिपक्षास्त्रयोऽपि ॥२॥ चित्सामान्य पुरुषपदभाक् केवलाख्ये विशेष तद्रूपेण स्फुटमभिहितं साधनन्तं यदेव । सूक्ष्मैरंशैःक्रमवदिदमप्युच्यमानं न दुष्ट तत्सूरीणामियमभिमता मुख्यगौणव्यवस्था ॥३॥ Sanimati Tarka. Prācām vācām viņayarimukhonmèşa-sūkşmeksikāyām, Yè'ranyānibhayamadhigatā navyamārgānabhijnā); Tèsāmèşā samayayaņijām Sammatigranthagāthā, Visvāsāya svanayavipaņiprajyavāņijyavſthi. 2. Bhedagrāhivyavahritinayam, sambrito Mallavadi, Pujyāḥ prāyaḥ karaņa phalayoh, simni śuddharjusūtram. Bhèdocchhèdon-mukhamadhigataḥ samgrahal? Siddhasòna, Stasmādètè na khalu viņamāḥ sūripakşāstrayo'pi. 3. Citsāmányam puruṣapadabhāk kèvalākhyè visesè, Tadrūpèņa sfutamabhihitam sādyanantam yadeva; Suksmairaníaiḥ kramavadidamapyucyamānam, na duştam, Tatsūriņāmiyamabhimatā mukhyagauņavyavasthā.

·48 1. These verses of Samwati Tarka are sufficient, like a row of articles arranged in a shop, to bring confirlence in the minds of those who are in search of Naya, in the minute details of the divergent opinions of Pūjya Srî Jina-bhadra Gaņi, Pūjya Śri Mallavādiji and Pūjya Śri Siddbasena Divākaraji 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 Naya. 2. Pūjya Śrî Mallavādiji Mahārāja, while asserting that the use of Kerala Jiiana केवलज्ञान and Kevala Darsana केवलदर्शन can be made at one and the same Samaya TTAT Instant, has made that statement on the assumption chiefly of Vyavahāra Naya व्यवहार नय. Pūjya Śri Jinabhadra Gaņi, when asserting that Kavala Jńāna and Kèvala Darsana can be utilised in different Samayas, has adopted pure Rijusūtra * Naya in the arrangement of cause and its effect While Pūjya Śri Siddhasèna Divākaraji Mahārāja, when asserting that there is no distinction in the use of Kerala Jhāna and Kevala 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. Because, all of them had perfect unswerving faith in the ductrines and teachings of the Tirthankaras. 3. Consciousness-the general attribute of the Soul-more particularly known as Kèvala ere, became evident as Kèvala Jnāna and Kevala Darsana, having a beginning but no end. There is no irrelevancy in saying that Kèvala Jñāna existed first and then Kèvala Darśana followed the next moment, that Kevala Jnāna and Kevala Darśana existed together, that is to say, that Kevala Darsana existed whenever there was Kovala Jhāna and ·that Kövals Darśang is the general condition and Kerala Jhana 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 Ācāryas had a very staunch, unshakeable faith in the doctrines and teachings of the Tîrthankaras and hence Abhivivèsika sarfaafata. Mithyātva is not applicable to them. 4. Sāmsayika Fit Mithyātva is that forni of Mithyātva in which an individual has doubts in the doctrines and teachings of the Tirthankaras, 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 Sādhus, some doubts do arise, with regard to minor details, but, that in itself, is not sufficient to cause Sāmśayika IRTE Mithyātva, since they invariably always had perfect faith in the teachings of the Tirthankaras and they always abided with the Maxim “ Tawera saccam ņīsamkam jam Jindhim pavaiyam " तमेव सञ्चं णीसकं जे जिणेहिं पवइय" That undoubtedly is the Truth which is promulgated by the Tirthankaras 5. Anābhogika arhiff Mithyātra is that form of Wrong Belief which is acquired by a living being by birth or by contact. Just as one-sensed एकेन्द्रिय Ekendriya or Vikalendriya विकलेन्द्रिय two or more-sensed, and A-sanjni Pancèndriya shfs afget- Mindless five-sensed bodies, have no belief in the doctrines and teachings of the Tîrthankaras. मिथ्यात्वं परमो रोगो मिथ्यात्वं परमं तमः । मिथ्यात्वं परमः शत्रुर्मिथ्यात्वं पदमापदाम् ॥ १॥ 1. Mithyātvam paramo rogo, Mithyātvam paranam tamah; Mithyātvam paramaḥ śatru-r-Mithyātvam padamāpadām. 1. Mithyatya freyka, Wrong Belief is a terrible disease; Mithyatya is great darkness; Mithyātva is a great enemy;. and Mithyātya is the source of miseries.

·30 Another author describes the five undor-mentioned varieties of Mithyātva मिच्छोदयेण मिच्छत्तमसद्दहण तु तच्च अस्थाणं एयन्तं विवरीयं विणयं संसयिहमण्णाणं ॥१॥ 1. Micchodayèņa micchattamasaddahaņam tu tacca atthāņam; Eyantam Vivariyam Viņayam Samśayihamaņņām. 1. The delusion stage or Wrong Belief thought-activity- Mithyātva is caused by the operation of the Wrong Belief Mithyātva sub-class of the Right-belief-deluding-Karmå. 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 gård Ekāntam Terra One-sided belief. 2 Vivariyam Feraftei, Viparitam Farfá Perverse belief. 3 Vinayain fantei Veneration of false creeds. 4 Samsaya sitT Doubtful belief, and 5 Ajñāna A.-Indiscriminate belief. 1. Ekānta pela-One-sided Mithyātva is that form of Wrong Belief in which an individual firmly believes in the doctrine accepted by himself or inhcrited 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 conviction by others. Clear, reasoned argument is at the basis of Wrong 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 alfa Anekānta (many points of view). All things can be looked at from different points of view. Different stand-points yield different results, wbich sometimes seem to contradict each other. The value and necessity of a many-sided doctrine are thus evident. Buddhism believes that everything is transient. This is perfectly true so far as the ever-present niodifications of substances are concerned, but these modifications piust depend on ·51 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 its modifications are always changing, but its attributes, which make it the particular individual substance, last throught out all these changes. The substance is called Dravya Et; its attributes, Guņa Tur; its Modifications, Paryāya rait. The coming-in of the new modification is Utpāda ier; the going out of the old one is Vyaya 77; and the lasting sameness which always remains in the thing which is, modified, is called Dhrauvya 19. Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Buddhism is only a one-sided, and therefore a wrong belief. 2. Viparīta faqtia 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 Tirthankaras, 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 a-Sacrifices of many kinds. Goats, sheep, horses, cows, and even human beings, were brought to the sacrificial altar. According to Jainism, Punya que is Merit and reward in this world and in the next. The perversity and ignorance of this kind of belief is obvious. The first thing to realise is that there is a common or similar current of life in all living beings, and that any injury to the vitality of the lowest animal, is as hurtful and painful to it as to the highest human being. Then, it would be conceded that it is the duty of every thinking, spiritual being, not to hurt anything that lives, and that it is the greatest sip to neglect this first precept. of Life, ·52 How can, then, killing of aniinals for sacrifice bring any good here or here-after to the killer or the kiled 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, iš certainlệ à preverse belief. The enormity of sinfulness of modern Wars is obvious. 3. Vinaya fani-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 Sîtlā Mātā to remove their Small-pox or to give them children; or even éducated 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 a partially or wholly wrong matter. 4. Samsaya Eritr, Doubtfül Belief, 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-wörthy of not or whether this or that teaching is třustworthy or not, or whether, such a thing as heaven, hell or 'the fruit of previous Kármas, exists or does not exist. When a man is not sure about the ultmate right or wrong view of his belief, he is said to have a wrong belief due to doubt. 5. Ajñāna e Indiscriminate Belief. An tridiscriminato belief of absence of knowledge, ·53 prevents the belief frozi being coßiplete and right. Then,, the Ajnāna kind of wrong belief is said to arise. II A-virati mfaha-Non-renúnciation of vowlessness, Vowlessness is of twelve kinds. It is due to -1-6 Want of compassion for the six groups of embodied souls. 7-11. Lack of restraint over the five senses and 12 Lack of restraint on Mind. III Pramada TATE Carelessness. Carelessness in being attentive to the realisation of Right Belief, Right Knowledge and Right Conduct. Pramāda is of difteen kinds : 1-4. Carelessness about four kinds viz:-1. Stri Kathā at TT Talk about women. 2. Bhakta Katha T. Talk about food, 3. Dèśa Katha an T Talk about public opinion. 4. Rajya Kathā TFTETT Talk about the king or politics. 5–9. Carelessness with regard to the enjoyment of the five senses of Touch, Taste, Smed, Sight, and bearing. to four passions, Anger, 10-13 Carelessness with regard Pride, Deceit, and Greed, 14. Carelessness with regard to y Sneha. (Affeetion) 15. Sleep It is said प्रमादः परमद्वेषी प्रमादः परम विषम् । प्रमादो मुक्तिदास्युः प्रमादो नरकालयः ॥ १ ॥ 1. Pramādaḥ paramadveși, pramādaḥ paramam viņam; Prainado Muktiğündāsyuh, pramado Narakālayas. 1. Pramāda Carelessess is a great enemy; pramāda is a great poison; pramada is a thief to the city of Salvation; and pramāda is a hellish abodo. IV. Kaşāya mons. They all of the divi ·Four““ Anantanubandhi, Error-feeding or Wrong Beliefproducing Anantanubandhi Krodha अनन्तानुबन्धि क्रोध Anger Mana. अनन्तानुबन्धि मान Pride. Māyā starfarga fist Art Deceit Lobha maraliga fetta Greed Four A-pratyākhyāni, Partial-yow-preventing. A-pratgākhāni Krodha wiere it is Anger. Mana अप्रत्याख्यानी मान Pride. Maya अप्रत्याख्यानी माया Deceit. Lobha spararegrat tey Greed. Four Pratyakhyāni, Total-vow-preventing, Pratyākhyāni Krodha arremat e Anger. Mana प्रत्याख्यानी मान Pride. Maya प्रत्याख्यानी माया Deceit. Lobha प्रत्याख्यानी लाभ Greed. Four Sanjyalana Perfect Right Conduct preventing. Sanjvalana Krodha संज्वलन क्रोध Anger. Mana संज्वलन मान Pride. Maya संज्वलन माया Deceit. Lobha acon oth Greed. And, No-Kaşāyas ar Minor passions; slight-passions. These are nine : 1. Hāsya ter Laughter. 2. Rati. Tha Indulgence. 3. A-rati Heat. Dissatisfaction; annuei. 4. Bhaya wa Fear; terror. 5. Soka sila Sorrow. 6. Jugupsā ice Disgust. 7. Puruşa Veda gerata Masculinė inclinations. 8. Strt Voda atare Feminine inclinations and 9, Napumsaka Vada AHF Common inclinations. Inclinations ---- for enjoying both; neuter or common sexy ܙ ܙ ·55 V. Yoga ut Vibrations or functional activities - of Mind, Speech, and Body. These are of fifteen kinds. They are four of the mind, four of speech, and seven of the body. The four thought-activities of the Mind are:--1. Satya Manoyoga Ta Activities of true mint. 2. A-satya Mano yoga TRÄTT Activities of false mind. 3. Satyāsatya Mano yoga FPATHARTT Activities of mixed mind, and 4. Anubhaya Mano yoga THTHATŪTT Activities of the mind neither true nor false. 1 The four activities of Speech are - 1. Satya Vacana yoga Huara TT True speech 2. A-satya Vacana yoga असत्यव वनयोग False speech 3. Satyāsatya Vacana yoga EFTER ITTIT Mixed speech and 4. Anubhaya Vacana yoga. HITTTTTTT Neither true nor false speech. The seven activities of the Body are ---Audārika Kāya Yoga औदारिककाययोग Physical body. 2. Andarika Misra Kaya Yoga औदा- fren TTT Physical mixed with Karmic body. 3. Vaikriyaka Kāya Yoga TERTM Fluid body producing modifications at one's own will 4. Ahāraka Kāya Yoga erfitt Assimilative 5. Aharaka Miśra Kaya Yoga TATTOTT Assimilative with physical 6. Vaikriyaka Miśra Kāya Yoga auf TT Art Fluid with Karmic and 7. Kārmaņa Kaya Yoga, TA19 योग Karmie. 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 six classes of Animal Life by killing Pancendriya rafgey-Five-sensed and other animals, and eating their flesh and deeply engrossed in Mithyātva faeza Wrong-belief and other vices, degrade themselves, even after attaining Manusyatva Hestre human form, into the rank of a Tiryanca fala Pancèndriya-lower animal or brute or of Nāraka TC hellish beings in their next life.

·$6 1 Some benevolentis disposed persons, following segupations "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 human beings in pious wealthy families described as Sucinam śrimatam gehe. fi or in the families of yogis, with better opportunities, for doing good to the suffering humanity. While only a few fortunate individuals. residing in Aryan countries and hearing the tenets of True Religion, and earnestly endeavouring for the subjugation of Mithyātva fentie Wrong Belief and other vices, and for the subsidence of Darśana Mohaniya Karma ATET FÅ Right Belief deluding Karmaa karma preventing the acquisition of Right Belief-acquire Samyag Darśana agreata. Right Vision-an inherent crystal-like pure quality of the Soul, resulting in the maxim तमेव सच्च णिस्तकं जे जिणेहिं पनायं Tamdva saccam nissankam jam Jinèhim pavaiyam "That alone undoubtedly is the Truth which is proclaimed by the Tirthankaras"-a firm belief in the doetrines and teachings of the Tirthankaras,-and having cut the internal tie of Raga um Passion and Dyesa 2 Hatred, by renunciation and the practice of various vows, penances, and severe austerities during this life, entitle themselves for the pleasures of Deva Gati Bappa Celestial life of long duration in the next life, and in due course of time, for the Eternal Bliss of #7 Moksa Final Liberation.

·Chapter III 1. 12. Samyaktva. सम्यक्त्व. या देवे देवतावुद्धिर्गुरौ च गुरुतामतिः । धर्मे च धर्मधीः शुद्धा सम्यक्त्वमिदमुच्यते ॥१॥ Yoga Sastra-योगशास्त्र. Yā dèvè dèvatābuddhi-r-gurau ca gurutāmatih; Dharmè ca dharmadhiḥ śuddhā samyaktramidamucyatè. 1. The impression of a pure god in a god, of a pure teacher in a guru, and the impression of a pure dharmā in a dharma is called Samyaktva. आत्माऽस्ति कर्मास्ति पराभवोऽस्ति मोक्षोऽस्ति तसाधकहेतुरस्ति । इत्येवमन्तःकरणे विधेया, दृढप्रतीति सुविचारणाभिः ॥ २॥ 2. Atma'sti karmāsti parābhavo'sti; Mokso'sti tatsādhaka heturasti; Ityevanantahkarañè vidheyā; Dridhapratitih suvicāranābhiḥ. 2. That Atmā SICHT Soul is-(that Soul is distinct from the body.) That 2. There is Karma. That 3. Atmā is over-come by karmas. That 4. There is Moksa ## Liberation and That 5. There are means for accomplishing it. The firm belief created by a careful consideration of these noble reflections in one's mind constitutes Sanıyaktva. सम्यक्त्वरत्नान्न परं हि रत्नं सम्यक्त्वमित्रान्त परं हि मित्रम् । सम्यक्त्वबंधोन परो हि बंधुः सम्यक्त्वलाभान्न परो हि लाभः ॥३॥ Sukta Muktavali सूक्तमुक्तावलि. 8 ·58 3. Samyaktra ratnānna param hi ratuam; Samyaktvamittrānna param hi mitram; Samyaktvabandho-r-na paro hi bandhuh; Samyaktvalābhānna paro hi lābham 3. There is really no ratna-te gem, 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 Samyaktvå gain. मानुष्यमार्यदेशश्च जातिः सर्वाक्षपाटवम् । आयुश्च प्राप्यते तत्र कथञ्चित् कर्मलाघवात् ॥ प्राप्तेषु पुण्यतः श्रद्धा कथक श्रवणेष्वपि । तत्त्वनिश्चयरूपं तद् बोधिरत्नं सुदुर्लभम् ॥ ४ ॥ Yoga āstra-योगशास्त्र. 4. Mānuşyamāryadeśa sca jātiḥ sarvākşapātavam; Ayusca prāpyate tatra kathancit karnalāghavāt; Praptesu punyatah sraddha-kathaka-Sravanesvapi; Tattva niscaya rûpain 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 गुरु Guru Mahārāja-teacher competent to preach Dharna and the hearing of Dharma, can be acquired under the influence of Punya karma, the gem of Samyaktva, having the capability of deciding the true principles, is more unobtainable. न बान्धवा नो सुहृदो न वल्लभा न देहजा नो धनधान्यसंचयाः । तथा हिताः सन्ति शरीरिणां जने यथाऽत्र सम्यक्त्वमदूषितं हितम् ॥ ५॥ Subhasita Ratna Samdoha-सुभाषितरत्नसंदोह. 5. Na bändbavā no suhrudo na vallabhā; Na dehajā no dhana dhānya sancayāḥ; Tathā hitāḥ santi śaririņám jane; ¥athā'tra samyaktvamadūşitam hitam.

·59 5. In this world, brothers, friends, wife, son, wealth, and the mass of corn, are not so beneficient to men, as the acquisition of a faultless Samyaktva. कनीनिकेव नेत्रस्य कुसुमस्येच सौरभम् । सम्यक्त्वमुच्यते सारं सर्वेषां धर्मकर्मणाम् ॥ ६॥ Adhyatmasara. अध्यात्मसार. 6. Kaninikèva netrasya kusumasyèva saurabham; Samyaktvamucyate sáram sarveşām dharmakarmaņāņ.. 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 यच्छ्रेणिको ह्यविरतोऽपि जिनोऽत्र भावी । पुण्यार्गलः किमितरोऽपि न सार्वभौमो रूपच्युतोऽप्यधिकगुणस्त्रिजगन्नतश्च ॥ ७ ॥ Karpur Prakarana कपुर प्रकरण. 7. Ko'pyanya èva mahimā nanu śuddha driste; r-yachrèņiko hyavirato’pi Jino’tra bhāvā; Punyoragalah kimitaro'pina sārvabhaumo; Rūpacyuto'pyadhikaguņastigannataśca. 7. Really, the greatness of one who has acquired pure Samyaktva is supreme; because King Śrenika, though not acquiring any vows, will become a Tirtharkara in Bharata Ksètra. Does not an ordinary man become a lord of the whole world under the influence of Punya karna ? Is not man, though ugly but possessing excellent virtuous qualities worshipped by the three worlds? तनोति धर्म विधुनाति पातकम् । ददाति सौख्यं विधुनोति बाधकम् ॥ चिनोति मुक्तिं विनिहन्ति संसृति । जनस्य सम्यक्त्वमनिन्दितं धृतम् ॥ ८॥ Subhasita. Ratna Saidoha सुभाषित रत्नसंदोह.

·60 8. Tanoti dharmam vidhunoti pātakam; Dadāti saukhyam vidhunoti badhakam; Cinoti Muktin, vinihanti samsritimn; Janasya sanyaktvamaninditam dhritam. 8. The faultless Samyaktva 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 ET OTETT. 9. Dānāni śilani ta pāṁsi pūja; Sattirthayātrā pravarā dayā ca; Su-śrāvakatvam vratadhārakatvam; Samyaktva mūlāni mahāphalāni. 9. Bestowal 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. तीर्थेषु शुद्धयति जलैः शतशोऽपि धौतं नान्तर्गत विविधपापमलावलिप्तम् । चित्तं विचिन्त्य मनसेति विशुद्धबोधाः सम्यक्त्वपूतसलिलैः कुरुताभिषेकम् ॥ १० ॥ -Subhasita Ratna Bhandagara सुभाषितरत्नभांडागार. 10. Tirtheşu śuddhyati jalaiḥ śataśo'pi dhautam; Nāntargatam vivdhapāpamalāvaliptam; Cittam vicintya manasèti viếuddhadhā”; Samyaktyapūtasalilaiḥ kurutābhişəkam. 10. The mind residing within rendered foul by the dirt of evil actions of various kinds, is not made pure even if it be washed hundreds of times with waters of sacred places. Having thought so, in your mind, therefore, O people with pure knowledge I bathe always with the sanctified water-Samyaktra, ·61 रुचिर्जिनोक्ततत्त्वेषु, सम्यक्श्रद्धानमुच्यते जायते तन्निसर्गेण गुरोरधिगमेन वा ॥ ११॥ -Yoga Sastra-योगशास्त्र. 11. Ruci-r-Jinoktatattvesu, samyakśraddhānamucyatė; Jāyate tannisargeņa guroradhigamena vā. 11. A keen desire for the principles preached by the Tirthankaras, is called Samyak śradilhā or Samyaktva. That Sainyaktva is produced either naturally or by the precept of a Guru, Nisarga fait Sanıyaktva. आन्तौतिकं सम्यग्दर्शनं प्राप्नुवन्ति यत् । निसर्गहेतुकमिदं सम्यक् द्धानमुच्यते ॥ १२ ॥ Upadesa Prasada उपदेश प्रासाद. 12. Antarmauhūrtikam samyagdarśanam prāpnuvani yat; Nisargahetukanidam samyakchraddhinamucyate. 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 bhāva yè, Jinaiḥ khyātāstathaiva ca; Śraddhatte svayameraitān sa nisargarucih smritaḥ. 13. He, who has perfect faith by himself in the objects as described by the Jineśvaras, with relation to the object, place etc. in the actual way mentioned by themselves, is called a man with Nisarga Samyaktva. Adhigamaja srfTTHET Samyaktva. गुरूपदेशमालम्ब्य, प्रादुर्भवति देहिनाम् । यत्तु सम्यक् द्धानं तत् स्यादधिगमजं परम् ॥ Upadesa Prasada-उपदेश प्रासाद.

·62 Gurūpadeśamālambya prādur-bhavati dehinām; Yattusamyakchraddhānam tat syādadhigamajam param, The perfect faith, which becomes manifest to people by in struction from a Guru, is called Adhigamaja TTHET Samyaktva. बलादपि श्राद्धजनस्य दीयते, लद्दर्शनं सर्वसुखैकजन्मभूः । व्यदीधपद्वीरजिनस्तदुद्यम श्रीगौतमेनापि न किं कृपीवले । Balādapi śrāddhajanasya diyate, saddarśanam sarvasukhaika janmabhūh; Vyalidhapadi vira-jinastalulyamam Śree Gautaménāpi na kim krisĩvale. 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 Mahävira, on a farnier through his chief disciple śrî Gautama Swāmi. 3 The story of the farmer runs thus.- Bhagavān Śri Mahavira Swāmi, who was like a Moving Kalpa-Vriksa pelete-the Wishing Tree, while going about from village to village, once said to Gautama Ganadhara:-O friend ! go and enlighten the farmer there; he will be greatly benefited by you'. On receiving this order, Bhagavān Śri 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 Jivas in agriculture ? Why do you involve your Soul into calamity by maintaining your poor family with such sinful means. Hear संसारमावन्नपरस्सअठ्ठा साहारणं जं च करेइ कम्म कम्मरस ते तस्स उवेयकाले, न बंधवा बंधवयं उविति ॥ Sam sāramāvanna-parassatthā sāhāraṇam jam ca karèi kammam; Kammassa tè tassa uvèyakālè, na bandhavā bandhavayam uvinti. The man, who, being born in Samsāra, does ordinary work ·63 like cultivation for the maintence of his family-members, has to suffer alone the evil 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 ! therefore, Take the shelter of Dîkšā and cross the ocean of Saṁsāra. The farmer on hearing these words of Bhagavān Śri Gautama Swāmi, said, O Lord i I am a Brāhmin, I have seven daughters. I am doing a number of sinful actions for the purpose of maintaining them all. Hence forwarl, you are like a brother and a mother to me. I shall act according to your orders. I will not disobey you. Thereupon, Bhagyān Sri Gautama Swāmi gave him the apparel of a Sādhu, and he immediately accepted it. When Bhagavān Śri Gautama Swāmi was preparing to go to śramaņa Bhagavān Mahāvila, taking the new farmer Sadhu with him, the farmar Sadhu asked him 0 Worthy Sir, Where are we going? Bhagavān śrî Gautama Swāmi said. We are going to the place where our Venerable Guru is.' On hearing this, the farmer Sadhų said, “You are worshipped by gods and demi-gods. Have you a Guru adorable by you? Then, what nust he be like ?” Then Bhagavān Śrí 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 Tîrthankara's prosperity, his Samyakta 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 Sadhu' _ O Muni! Bow down before the Jineśvara, he replied:-O 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 anı going away home." So saying, he immediately left off the Sadhu's apparel, and ran away abruptly. Oa seeing the foolish behaviour of the farmer, the Indras and others laughingly sail Oh!,Bhagavān Śrî Gautama Gañadhara received a very gool disciple.” On seeing such a strange condition; Bhagavān ·Śri Gautama Swāmi bashfully asked franiana Bhagavān Mahāvīra the cause of his animosity. To which he replied “O Gautama ! When you narrated the noble qualities of a Tîrthankara before the farmer, he cut the tie of Mithyātva 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, I was a Vāsudėva named Tripristha, son of King Prajāpati in Putanapur. There was a Prati-vasudeva named Ašvagriva, who was a lord of the three continents, at the time. One day Prati-vāsudeva Aśvagriva asked an astrologer, a question about his death. The astrologer said " Your death will be caused by Tripristha.” Prati-vāsudeva Aśvagriva there-after bearing an intense feeling of animosity towards Tripriștha Kumāra, tried a number of methods of killing him, but all his efforts proved fruitless. A lion was daily harrassing people in a rice-field near a forest belonging to Ašvagriva. No one was able to kill the lion Prati-vāsıdòva Ašvagriva ordered all his tributary kings to go and protect the rice-field by turns. One day, thereby, king Prajapati's turn arrived, Tripristha Kumara 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 towards Tripristha Kumāra, who taking hold of the two lips of the lion, tore him off like a closed cavity of a shell. The dying lion began to blame himself:-"0! being a lion myself, I am killed only by a human being." On seeing the lioa lamenting thus, the charioteer of Tripristha Vāsudèva said, with sweet words for the purpose of pacifying him: -- lion! this Kumāra is to be a Vāsudėya. Do not think him to be a poor human being. You are killed by a great sovereign. Why do you lament? ** Tripristha Kumāra is the only Sinha fhe Lion-courageous inan in the human world and you are a lion born in a Tiryanca womb." Having heard these soothing words, the lion died in perfect peace, ·"Out of the three souls-that of Tripristha Vāsudėva, the charioteer, and the lion-wandering through various lives, I am now, the soul of Tripristha Vasudeva. The farmer is the soul of the lion, and, you Indrabhūti Gautana! you are the soul of the charioteer. In your former life, you had pleased hiin 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 hatred in this life. But the farmer has now become a Sukla-pakşi, that is to say, a jiva whose term of existence in this world has become limited to get clean Ardha Pudgala-parāvartana, while a jiva whose term of existence in this world is more than Ardha pudgala-parāvartana, is called a torget Krisna-pakşî jiva." On hearing these words of śramaņa Bhagavān Mahavira, many persons acquired Samyaktva. "O Gautama! the farmer, who acquired Samvaktva of only two at Ghaţikā duration (48 minutes) from you, will attain ATT, Mokşa, 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. रामसंवेगनिर्वेदानुकम्पास्तिक्यलक्षणः । लक्षणैः पञ्चभिः सम्यक्, सम्यक्त्वमुपलक्ष्यते ॥ ſama, samvèga, nirveda, anukampā, āstikyalakṣaṇaih; Lakşaņaiḥ pancabhiḥ samyak san yaktvamupalaksyate. Samyaktva can be known clearly by the following five qualities viz by 1. Sama s Tranquility. 2. Samvega trent Renunciation of worldly affections. 3. Nirvdda Her Freedom from worldly affairs. 4. Anukampā TaTT, Fellow-feeling; sympathy. and 5. Astikya MfFTFT Right Belief. 9 ·66 and Sama , Sama शम Tranquility. शमैः शाम्यति क्रोधादीनपकारे महत्यपि । लक्ष्यते तेन सम्यक्त्वं तदाद्य लक्षणं भवेत् ॥ Upadesa Prasada उपदेश प्रासाद. Śamaiḥ śāmyati krodhādinnapakārè mahatyapi; Laksyatè tèna Samyaktvam tadadyam lakṣaṇam bhavet. The first sign, Šama TH Tranquility, of Samyaktva, is found in one who pacifies anger and other passions with an aquanimity of mind, towards persons who have done great injustice to him. It is a sign which shows the presence of Samyaktva in an individual. It can be said that, he who possesses Sama, (Tranquility) is an individual with Samyaktva. This quality is described as the first sign of Samyaktva, under different names as Santi शांति, Ksama क्षमा, Ksanti क्षांति, शमः Samvega संवेग. दुःखत्वेनानुमान्वानः सुरादिविषयं सुखम् । मोक्षाभिलाषसंवेगाञ्चितो हि दर्शनी भवेत् ॥ Duhkhatvènānumānvānah surādivisayam sukham; Moksābhilāşasamvègāncito hi darśanī bhavet, He, who considers the happiness of the gods as one involving misery, and who is desirous of Mokşa, and who has renounced worldly affections, readily attains Samyaktva. Nirveda निर्वेद.. संसारकारकागार-विवर्जनपरायणा । प्रज्ञा चित्ते भवेद्यस्य, तन्निर्वेदकवानरः ॥ Samsárakārakāgāra-vivarjanaparāyaṇā; Prajnā citte bhavèdyasya, tannirvedakavānnaraḥ. One, who has a firm understanding in his mind, capable of making him abandon this world as a dungeon, has a Samyaktva due to Nirveda निर्वेद.

·67 It is said in Siddhānta:- - 'निवेएणं भंते ! जीवे किं जणई " Nivrdenam bhantd Jivd kim janai. O lord! what dces a Soul gain hy Nirveda faz ? Freedom from worldly affairs ? The Bhagavān says- 'निवेएणं ते दिव्त्रमाणुस्सतिरिच्छ असु कामभोगेसु विरज्जमाणे निव्वेयं हव्वमागच्छइ । सबविसएसु विरज्जइ । सव्वविसएसु विरज्जमाणे आरंभ- परिग्गहपरिञ्चायं करोति आरंभपरिग्गहपरिचायं करेमाणे संसारमग्गं वोच्छि- दंति सिद्धिमग्गपडिवन्नेय भवति" । “ Nirvèëņam tè divyamaņussatiricchaësu kāmabhogèsu virajjamāņè nirvèyam havvamāgacchai Savvavisaèsu virajjai Savvavisaèsu virajjamāņè ārambha-parigga hapariccāyam karoti; Arambhapariggahapariccāyam karèmānè samsāramaggam vocchidanti Siddhimaggapaļivannèya 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 Samsāra becomes annihilated, and FACE- मार्ग Siddhi Marga, the Path of Liberation, is acquired. Anukampa अनुकम्पा. दीनदुःस्थितदारिद्र-प्राप्तानां प्राणिनां सदा । दुःखनिवारणे वाञ्छा सानुकंपाभिधीयते ॥ Dina duḥsthita dāridra-prāptānām prāņinām sadā; Duḥkhanivärand vārchā sānukampābhiyatè. The constant desire of removing the miseries of the poor, distressed, poverty-stricken individuals, is called Anukampā अनुकंपा. कार्या मोक्षफले दाने पात्रापात्रविचारणा । दयादानं तु सवर्न कापि प्रतिषिध्यते ॥

·68 Kāryā Moksaphalè dāne pātrāpātravicāraņā; Dayādānam tu Sarvajnai-r-na kvāpi pratișidhyatè, The question of the deserving or undeserving nature of the receiver is to be considered in ETECT Supātra-dana, which results in Mokşa, but the Dayā-dána 71or Anukampā-dāna is no-where prohibited by the Tirthankaras. निर्गुणेष्वपि सत्त्वेषु दयां कुर्वन्ति साधवः । न हि संहरति ज्योत्स्नां, चन्द्रश्चंडालवेश्मनि ॥ Nirgunèşyapi sattvėşu dayām kurvanti sådhavan; Na hi sainharati jyotsnām, candrascandalaveśmani. Virtuous people show compassion even towards persons devoid of good qualities. Because, the Moon does not remove away noon-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 दशन्त श्रीवीर प्रबोधयद्यथा ॥ Apakare'pi käruṇyam sudhiḥ kuryadviśèşatah; Dandašūkam daśantam Sri Viraḥ prabhodhayadyathā. Wise men should especiolly show compassion even towards ungrateful persons. Just as, Bhagavān Sri Mahāvīra instructs the serpent-Caņda-kausika s -biting him. Astikya आस्तिक्य. प्रभुमिर्भाषितं यत्तत्वान्तरश्रुतेऽपि हि । विशंकं मन्यते सत्यं तदास्तिक्यं सुलक्षणम् ॥ It is said in the Agama TH Scriptures : थयथुइमंगलेणं भंते ! कि जणइ ? गोचमा ! नाणदसणचरित्तबोहिलामं जणइ.। Thaya thui mangaldnam bhante ! kim janai ! Goyamā. Nāņa damsanacaritta bohilābha jatai, ·69 Bhagavān Sri Gautama. Svāmi"asked:-0. Bhagavān!: what does a soul gain by benedictory poems, in the form of hymns and laudatory verses? O Gautama! he acquires 710 Nāņa, Knowledge For Damsaņa, Conation after Caritta, Right Conduct and Bohilābha afgan Samyaktva. The condition of the Soul before the acquisition of Samyaktva, is described in the following Gāthā सामि ! अणाइअणते चउगइसंसारघोरकांतारे । मोहाइकम्मगुरुठिइविवागवसओ भमइ जीवो ॥ Sámi ! aņāi-anaite catigaisatisāraghorakāntārd; Mohāikam naguruthivivāgavasaö bhamai jîvo ? O lord ! a jîva wanders in the formidable forest of Sam. sāra with four conditions of existence-without a beginning and without end-enslaved by the fruition of the matured state of the highest period of the eight karmas beginning with Mohaniya मोहनीय Karma.. मोहे कोडाकोडी, सत्तरिवीस च नामगोयाणं । तीसायराणि चडण्हं, तित्तीसयराइ आउस्स ॥ Mohe-kodākodi sattarivîsam ca nāmagoyāņam; Tisayarāņi caunham tittisayarāi aussa. The highest time-limit of Mohanīya Karma is seventy Kotakoti sāgaropams; the highest time-limit of Nāma Karma and Gotra Karma is tweventy kotā-koti sāgaropams; the highest time limit of the four vizi-Jnānāvaraniya Karna, Daršanāvaraniya Karma, Vèdaniya Karma, and Antarāya Karma, is thirty kotā-koti sāgaropams; and the highest time-limit of the Ayu Karma is thirty-three sāgoropams. पल्लोवमाइअहा-पवित्तिकरणेणं को वि जइ कुणइ । पलिय असंखभागूण-कोडाकोडी अयरठि सेसं ॥ Pallova māiahā-parittikaranèņam ko vi jai kuņai; Paliya asankhabhāgūņa-kodā-koät ayarathii sèsam.

·70 There are three means of acquiring Samyaktva. They are named 1. Yathā-pravritti karaņa tre stati trecut 2. A pūrva karana अपूर्वकरण, and 3. Anivritti karana अनिवृत्तिकरण. Under the influence of Yathā pravrittikaraña, a man reduces the peried of the highest time-limit of all the Karmas, except the Ayu karma, to a period of an Asankhyāta--bhāga TĖ TIITETIT 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 karaña. Out of the eight illustrations named in the under-mentioned Gathā, two only, apply to Yathā-pravritti karana. पल्लयगिरिसरिउवला-पिविलियापुरिसपहजरगहिया। कोद्दवजलवत्थाणि य सामाइयलाभादि हुंता ॥ Pallayagirisariuvalā-piviliyāpurisapahajaragahiyā; Koddavajalavatthāņi ya sāmäiyalābhadi huntā. There are illustrations explaining the nature of the acquisition 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 hapogat a kind of corn-grains. 7. Of water, and 8. Of a dirty cloth. The subject of the various means of acquiring Samyaktva, has been fully discussed in works like Loka Prakāśa, Samyaktva Sittari, Samyaktva Kaumudi, and in works on Karma Philosophy to which the reader is referred.

·Chapter IV First Previous Bhava. Nayasăra. 14. In the Mahā Viddha Kşètra Heat of Jambū Dvipa, there is an extensive Vijaya fara, a country with an area equal to that of the Bharata Kşètra, called Mahāvaprā haal, which is an ornament of thc whole western Mahā Vide ba. The ground of this Vijaya contained many varieties of precious stones such as diamonds, rubies, saphires etc. which can compete with the brilliant gems in the diadem of the Indra; the whole country was free from the fear of pestilences and invasions from armies of neighbouring king, owing to the presence of the living Tirthankaras there; the country was adorned by numerous magnificent edifices of Jaina Temples possessing high pinnacles, ornamented at their top with beautiful gold Kalašas 2T (dome-shaped pointed urnlike vessels ) studded with a variety of valuable gems; the country had an abundance of various objects useful for people desirous of worldly enjoyments; the country lessened, to a great extent, the pride of Svarga-bhūmi Fifa-heavens. In this Vijaya, there was a very large town, deservedly named Jayanti Nagari (Fridad ) which was surrounded by a spacious ditch fortified with lofty walls, which was made lovely by little pleasure-gardens furnished with tanks, wells, large lakes, rivulets, and large reservoirs of water prepared for various amusements; which appeared beautiful by well-designed roads and lanes arranged in the form of triangles, squares, spacious courtyards and many rows of hundreds of lofty edifices. The town was full of wise persons who put on pure clean apparel and who had lofty ideals; it was radiant with numerous gems, like Amarāvati #rata, (the city of gods), and it was furnished with big doors on four sides like an idol of Brahmā.

·The Nagari (town) appeared to laugh out in jest Awarāvati, the City of the Gods, by the sound of various musical instruments. Because, in the Svarga Fait heaven, there are seven afů Saptarsi-Seven Sages,-but, here, there are numerous sages; there is only one Budha Ter-Planet Mercury in the heavens, but, here, there are many Bulbas or enlightened persons who are qualified by good works and Knowledge of the Truth for Nirvana, 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 Karaväla-Kamandalu ats-**57-an ascetic's water-pot, but people had no necessity for a Karavāla-a sword. Here, the word SH Kalabha, was limited to young elephants, but there was no i Kalaba-quarrel-in the population; only the pair of cakravāka-birds had to suffer the pain of separation from the beloved, but the populace did not have any, Here, 497 Vasana,-clothes-were prepared at weavers' factories, but the people did not experience Vyasana h-Misery. KingSatrumardana rehat was the guardian of his subjects. 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 enemies; he was an ornament of the royal dynasty; he used ta maintain order un-impaired, and used to chastise severely persons going along the path of immorality, The tuis-Pāda-pitha, the foot-bench of the King appeared more charming by the radiance of the gems in the diadems of the feudatory kings bowing 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 arrows thrown from the bow strung by his powerful arms. He was surrounded by many brave warriors and was followed by thousands of leaders of troops. He was marching - with a well-formed powerful army, like a chariot fulfilling the secret desires of beggars. He collected many: armours, like a man fond of battle-field. He acted according to the advice of his elderly merábers, like a constellation of stars.

·He daily gave-ta Dāna, alms, copiously, like the r Dārza, the fragrat secretion issuing from the temples of elephants in rut. He conquered six kinds of passions like a rişi. 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 bis 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 Satrumardana had, under him, Nayasāra Tuent a chief officer of a village named Prithvi-pratisthāna Tataragh), 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 was 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 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 piece 10 ·14 of show, does not look beautiful without good behaviour like a 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 snake. 0 child! therefore, having intelligently observed the evil consequences of imprudent behavi. our, be fond of cultivating good character which is the source of many auspicious things. It is said:- - विणएणं डंति गुणा गुणेहिं लोगोऽणुरागमुव्यहह । अणुरत्तसयललोगस्स हुँति सव्वाओ रिद्धिओ ॥१॥ 1. Viņaèņam hunti guņā guņèhim logoʻņurāgamuvvabai; Amurattasayalalogassa hunti sarvão riddhio, रिद्धीहिं संगओ गयवरो व्व अणवरयदाणवरिसेण । मग्गणगणपणईण उवयारं कुणइ लीलाए ॥२॥ Riddhîbim samgao gayavaro vya'ana varayadánavarisèņa; Magganagaņa paņaiņam uvayāram kuņai līlāe. 2. उवयरणेणं तेसिं लब्भइ आचंद्र कालिया कित्ती । तीएऽविह लद्धाए किं नो लद्धं तिहुयणेऽवि ? ॥ ३ ॥ 3. Uvayaranenam tesim labbhai acandrakaliya kitti; Tie viha laddhād kim no laddham tihuyane'vi? एसञ्चिय जेण थिरा जुगविगमेऽविहु न पञ्चइ विणासं । उप्पत्तिपलयकलियं सेसं पुण थवदियहथिरं ॥४॥ 4. Esacciya jeņa thirā juga-vigame'vihu na vaccai viņāsam; Uppattipalayakaliyam sesam puņa thavadiyahathiram. इय गुरुजणसिक्खं गिण्ह ऊण तहकहवि संपयट्टो (सो)। बीसासठ्ठाणं नरवइस्ल परमं जहा जाओ॥५॥ 5. Jya gurujanasikkham ginha āna tahakahavi sampayatto (so); Visasatthānam .naravaissa paramam jaha jao.

·75 1. Virtuous qualities are acquired by polite manners; the devotion of the people increases by virtuous qualities; and prosperity of various kinds is obtained by the contentment of the entire public. 2. On the acquisition of & 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 3. By rendering service to them, he obtains a fame which remains till the existence of the Moon; after obtaining such a world-wide fame, what else remains in the world, that is not acquired ? 4. That fame remaining permanent, is not destroyed with the change of cosmic age; the rest, which is attended with growth and decay, exists only for a few days. 5. On receiving the good advice of his preceptor, Nayasära improved his character to such an extent, that he became the receptacle of utmost trust from the King. One day, King Satrumardana Then called Nayasāra to his presence, for the purpose of bringing timber for buildings and chariots from neighbouring forests, and told him:-"O good friend You go to the great-forest with many carts and servants, and bring wood suitable for buildings and chariots from it" Having received reverently the order of his king, and having equipped himself with the necessary carts, servants, and food-material for all, Nayasāra set out on his journey, and reached the great forest in due course of time. ! The forest was 'bounded on all sides by a dense multitude of very tall trees reaching the sky; it was attractive by the sound of torrents of water streaming down the mountain; and it was appearing terrifying by the roarings of various ferocious animals - such as bears, lions, tigers, jackals, and antelopes, moving about in accordance with pleasure. The forest "vas appearing : beauti- ·+ 76 ful by trees resembling stere a kind of figure 11 resembling the tuft or curl of hair on the breast of Vişņu or Krişņa or other great personages; it was full of Hråtts Mātangas, elephants, just as práts 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 becane mid-day, and it was now 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 Śramaņas stan 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 Nagasāra was going out and looking forward in all directions, he saw 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 drenched in copious: perspiration in expectation of the halting place of the. caravani. Attraeted as they were by the crackling sound of the felling of trees, he saw some sages. approaching the place where he had enoamped with his men. As soon as Nayasāra saw them, he. was greatly delighted, and he immediately advanced forward to receive them. Bowing down respeotfully before them, and with a compasionate heart, he said "O venerable sages? Why do you walk about in such a country without the help of men ?. “ The.Sadhus said " "My good friend ! We started, in company of a caravan. At meal-time, we went to the neighbouring village in search of water and food. In the mean-while. the-caravan started on, leaving us. behind. We followed the track of the caravan, and arrived into this dense forest.” Nagesh Barbad: "How-ciret! Vilest. Astion: eaire.- for

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NAYASARA GIVING FOOD AND DRINK-MATERIALS TO SADHUS
WHO HAD LOST THEIR WAY IN THE FOREST.

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·77 Helly Breach of confidence ! Fearlessness of sin! The members of the caravan have thus disgraced their family by sinHow cruel they have become with the Sadhus! It is said. सत्तपयमेत्तसंथववसेऽवि सुयणाण वड्ढए नेहो। आजम्मदंसणेऽविहु निद्दयचित्ताण न खलाणं. ॥१॥ Sattapayametta samsthavavasè'vi suyaņāna vaddbaè nè ho; A-jammadamsaņe'vihu niddayacittāņa na khalāņam. 1. Virtuous people become more affeetionate by approaching them seven steps and by praising them a little, but wicked persons. devoid of compassion, do not give access to affection in their heart: even when they are connected for the whole life. " If they wanted to behave thus, why did not; these wicked persons, prevent the paguanimous Sädhus in the beginning, when they started with the caravan? In the event of an accident from a lion or any other ferocious animal, these wicked persons are sure to have an abode in hell. Or else, what is the use of talking about the wicked persons who have defiled their religion ? 0. magpanimous personages ! Please accompany me: to my dwelling and do me favour. On being thus requested by Nayasāra, the Sadhus who were a visible: embodiment om Nidhāna treasure, of Dharma, went to bis dwelling with their gaze directed towards the ground.yar: TATU Yuga-pramāna-about six feet in front of their feet. Nayasára, then, provided them with water and food with due ceremony and with an intense faith augmented by a feeling of affection created by the auspicious occasion of the sight of saintly personages. Having thus received water and food, the Sadhus went to a faultless locality, free from insects and green grass near-by, stolae Titu Iriyāvahi padikkami-having atoned for slight injury to animal life-even while moving about with: care, YTT A Bhakta-pāna aloci-having: minutely, examined water and food materials, eco-Caitya-vandana-kati-and ·78 having recited sutras of respectful salutation to Tirthankaras, and having recited verses of HTI-Sajjhāya prescribed by previous sages, they meditated, for a while, on The Subha dhyāna-on subjects leading to Final Liberation, and, then, they took their meals, leaving aside er Raga-Vehement love and en Dvèşa-Hatred, In the meantime, Nayasāra, 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 town." The Sädhus 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 · thirsty - We are now desirous of showing you thë path of virtue, Näyásāra said; 0 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 - धणुसिक्खाविरहिय पुरिसखित्तसरजणिय राहवेह व । तुडिजोगामणुयत्तं लध्धुणं कुसलबुद्धिमया ॥ १॥ Dhaņusikhävirahiya purisakhittasarajaņiya rāhaveham va Tudijogāmanuyattam laddhūņam kusalabuddhimaya. सग्गापवग्गफलसाहगस्त धम्मस्स पायवस्सेव । मूलं सम्मत्तमहो जाणेयव्वं पयत्तेणें ॥२॥ Saggápavaggaphalasāhagasša dhammassa påyavássèya; Malam-sammattamaho jānogavvam payattenam, ·१७ मिच्छत्तपकडलाबलुत्तसनाणनयणपसराण.. सिरसूलमूलमेसा जणाण सम्मत्तवत्ता वि ॥ ३॥ Micchattapankapadalāvaluttasannāņanayaņapasarāņam;. Sirasūlamūlamèså jaņāņa sammattavattā vi. जुत्ताजुत्तं केणवि करुणापर बुद्धिणोवइठेपि । दुस्सुमिणपिव सोउं नेव वंछंति तुच्छमई ॥४॥ Juttājuttam kèņavi karuņāpara buddhiņovaitthampi; Dussumiņampiva soitu neva vancchanti tucehamat. दढमूढगुरुपरूवणवसेण कम्नं च तं पकुवंति । जेण निमज्जति अहो कूवक्खणणुज्जय नरो व ॥५॥ Dadhamūdhaguruparūvaṇavasèņa Kamnam ca tam pakurranti; Jena nimajjanti aho ! kāvakkhananujjaya naro rva. ज मिच्छत्तोदयओ अगुरुं पि गुरु अदेवमवि देवं । धत्तूरिओ व्व गेण्हइ लेट्ठं व सुवण्णबुद्धिए ॥ ६॥ Jam micchattodayağ agurum pi guru adevamavi devam; Dhattāris vva genhai letthum va suvanna-buddhie.. तेणं चिय पाणिगणोगणणाइकंतवेलमणुभवइ । ते किं पि दुक्खनिवहं जं जाणई केवली सम्म ॥७॥ Tenam ciya. paniganogananaikkantavelamanubhavai; Tam kim pi dukkha-nivaham jam janai kèvali sanımam. इय भो देवाणुप्पिय ! मिच्छत्तं सयलदोसकुलभवणं । नीसेसदुग्गदुग्गइसंसग्गकर लहुं चयसु ॥ ८ ॥ Iya Bho! devaruppiya ! micchattam sayaladosakulabhavanam; Nisèsaduggaduggaisamsaggakaram lahum cayasu, सम्मत्तं पुण नीसेसदोसविरहियमसेसमुहफलयं । जीवाण तिव्वजरमरणदुक्खवुच्छेयणसमत्थं ॥९॥ Sammattan puņa nīsèsadosa virahiyamasdsamuhapbalayam; Jivāna tivvajaramarana-dukkhavucchèyaṇasamattham.

·ज मोहणिउअपक्लतविगमओ गुरुवसा सयं बाधि । उल्लसई कल्लाणयवल्लोजलकुल्लतुलं व ॥१०॥ Jam Mohaņijjapabalattavigamaö guruvasā sagam vāvi; Ullasai kallanayavallijalakullatullam va. तत्तो अट्ठारसदोस बज्जिवरंमि पडिवत्ती । देवो त्ति समुप्पज्जइ निरवज्जा वज्जघडियच ॥ ११ ॥ Tatto atthārasadosavajjid Jiņavarammi padivatti; Devotti samuppajjaî niravajjā vajjaghadiyavya. सयमवि धम्मपरेसुं सिद्धतवियारणेक्कुसलेसु । धम्मोवएसनिरएसु होज्ज साहूसु गुरुबुद्धि ॥ १२॥ Sayamavi dhammaparèsum Siddhantaviyāraṇekkusalesu; Dhammovadsaniradsu hojja sāhūsu gurubuddhi. ता जिणवयणायण्णण विणाय समत्थतत्तरयणस्स । विरमइ य मई लोइयधम्माउ कुवस्सयाउव्व ॥१३॥ Tā Jiņavayaņayaņņaņa viņņāya samatthatattarayaņassa; Viramai ya mat lõiyadhammāu kuvassayāuvva. अवगणइ गोपयं पिव दुग्गइदुहमयर भीसणावत्तं । कम्मजलुप्पीलाउलमरइरउई भवसमुई ॥ १४॥ Avaganai gopayam piva duggaiduhamayabhisaņāvattam; Kammajaluppilāulamarairauddam bhavasamuddam. सम्मत्तुत्तमसन्नाह विहिययरक्खो खणेण विक्खिवइ । सुहडो ब्व तित्थियभडभडंपि मिच्छत्तसंगामं ॥ १५ ॥ Sammattuttamasannāhavihiyarakkho khanèna vikkbivai; Suhado vya titthiyabhaqubbhadampi micchattasangānam. पासायस्स व पीढं पुरस्स दारं व 'मूलमिव तरुणो। बारसविहधम्मस्स वि आई कित्तिति सम्मतं ॥१६॥ Pasayassa va pidham purassa daram:va malanivartararjo; Bārasavikadaammassa vi'āim-kinttinti sammattam.

·81 - य भो एवं लक्खिय निरवेक्नो लोएसु मग्गेसुः । सद्दहणनाणसारं सरहसमणुसरसु लम्मत्तं ॥ १७ ॥ Iya bho evan lakkhiya niravèkkho löèsu maggès u; Saddaliaņa-nāņasāram sarahasamaņusarasu sawmattam. 1-2. A skilful wise wan, having acquired HTTT Maņuyattam, human birth, as a consequence of virtuous actions (done in a former life ), like piercing with an arrow thrown by a nan igno arant of archery, should certainly, know Samyaktva strenuously, which is the foundation of Dharma, capable of acquiring gamit Svarga, heaven, and HT Mokşa, Liberaion. 3. To people whose sight of True Knowledge has been destroyed by the veil of dirt of Mithyātva, the mere talk of Samyaktva, 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 him and what is unsuitable, given by a wise man with a compassionate disposition, like the story of a bad dream, 5. Under the instruction of a very stupid preceptor, some persons perform such an action, that they degrade themselves to a lower status, like a man digging a well. 6-7. Just as, a man eating white thorn-apple Exqt Dhattura Daturā Albā) accepts a piece of stone for gold, in the sanuo manner, a man under the influence of Mithyātva, accepts a bad preceptor as a True Guru and a Bad Deva as a True God, and thereby, people experience calamities for innumerable years which only a Kèyalin can know and describe correctly. 8. O beloved of the gods! therefore, give up Mithyātva speedily, as it is the abode of all vices and it leads a low state. one to 9. Besides, Sanyaktva is free from all vices, it is the source 11 ·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 FITUT- Kalyāņa, prosperity, and it becomes manifest by itself or by contact with a good preceptor, or by the removal of the predominating influence of HEAT #FÅ Mohaniya Karma ( Deluding-Infatuating-Karman.) 11. With the acquision of Samyaktva, there arises a permanent and faultless faith in a Jinèśvara, as a god who is free from the eighteen defects. 12. Then, there arises spontaneously a conviction of accepting as Gurus only Sadhus who are exclusively devoted to the practice of True Dharma, who are competent in the study and teaching of Siddhānta, and who are fond of preaching Dharma Sāstras. 13. By hearing the Scriptures promulgated by the Tirthankaras, the belief of the person conversant with al other principles attains a dislike for the Dharma of ordinary people, like a prisoner in the hold of other persons. 14. He considers as rather insignificant, like a firea-Gospada -a cow's foot,-a mere trifle, the ocean of mundane existence which is terrifying on account of the #** Makara,-a marine monster in the form of misery of low-birth; which is filled 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 Samyaktva, he throws into confusion the ordeal of battle of Mithyātva, assisted by powerful warriors of ordinary Dharma 16. Samyaktva has been described as the foundation of the building of Dharma, as the city-gates of the town of Dharma, as the roots of the tree of Dharma, and as the prime cause of ·83 the twelve vows of TFT-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 ! Why do you instruct, thus, a man like myself, who is actually like 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 FYT Kalpa Vriksa,-the Wishing Tree,-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 true 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 have acquired a birth in Arya-Kşdtra T, a spotless ·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 gru Punya,-religious merit. These materials are capable 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 Tait ( name of a serpent supporting the earth and forming the couch of Višņu during his sleep) are very precious, in the same manner, 0. worthy sir ! 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, Nayasāra began thinking within himself thus:- - “Ah! What an emotion was produced in my mind on seeing for a moment, the Sadhu Mahārājas, who are averse seeking their own interest; who are a mine of virtues; who arė 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 we.” Thereupon, knowing his fitness by the practical morality taught by Jinėśvaras, and knowing the important good omens present at the time, such as force of energy, the Guru Mahārāja, saying “You should seriously accept Arhanta Dèva as your True God, well-behaved virtuous Sädhus as your Guru, and the Dharma promulgated by the Dithankarás as the True Dharma, " instituted Samyaktva in ·85 him and said "O worthy man! I have givon Fou Samyaktva which is the basis of Mokşa. You should always protect it without any transgression such as TFT-Bankā,-Doubt. 0 worthy man : You are fortunate; that you have acquired Jaina Dharma ŠTETË,-the Dharma promulgated by the Tîrthankaras-which is like a ship in the ocean of Samsāra made formidable by hundreds of miseries. Innumerable persons have banished for ever miseries by the supernatural power of constantly maintaining it. Besides, o worthy nan! 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, who was like a shelter to persons afraid of worldly existence, Vayasāra 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 Mahārāja devoid of attachment for his own person, said thus while instructing Nayasara -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 crores of friendly services during several 7 Bhavas, existences. But 0 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 Jiva, A-jīva 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 is prone to decay or death. At the approach of death, Nayasāra, uninterruptedly maintained his Right Belief FETITAT-Samyagdarśana, practised Farla-Nijjhāmaņā-atonement for evil deeds done in previous existences, and died while remembering the sacred Panca Paramèşthi Mabā-Mantra ITCHIE HETÁT i. e. Obeisance to the Five Exalted Ones.

·APPENDIX No. 1. Some events of the life of Nayasāra are exemplary. He was the chief officer of a village, and as a servant of his king, he had gone to the forest principally with the object of having logs of wood cut and prepared for the king's use-a work involving the destruction of animal life; still, on account of his in-born virtues and the best usage of a house-holder, Nayasāra had the fancy of giving food and drink to a mendicant at dinner-tine, even in an unfathomable forest. Although it was mid-day and Vayasāra was hungry, still, he was looking around with the idea of nurturing his fancy. The pious fancies of lucky persons sometimes bear fruit instantly. Nayasára meets with such worthy ascetics without the least trouble, in an unfathomable forest and gives them food and drink with a pure heart, full of joy. Here, a combination of three circumstances happens; Nayasāra, had a mint to give food and drink to the Sadhus, the material to be given is ready and worthy ascetics hade unexpectedly come. It becomes a medium of great profit i. e. Samyaktva to Nayasāra. After taking his meals, Vayasāra had gone to the place where the Sādhus 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 Sadhus, he would not have gone to the Sādhus 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 would 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 faare Vinaya-polite manners,- ·88 remaining concealed in the heart of Yayasära, becomes thus clearly manifest then. "Vise men have deservedly given a prominent place to this virtue. A well-behaved man, acting discreetly, benefits himself at every time, at every place, and at every work, o account of that virtuous quality. When Vayasāra and the party of Sādhus arrived at the main poall to the town, the chief of the party, sitting under a true, oxplained to him, the essence of the True Religion. On hearing the preaching of the Sārlhu, Nayasāra considered himself very fortunate and from that time onwards, he acquired Samyaktva #T# i. e. firm belief in the doctrines and teachings of the Tirthankaras. The soul of Vayasāra was, in every way, getting purified from the time of the mid-day meal; that purity was greatly enhanced by the preaching of the Sadhu; an it bore fruit in the shape of Samyaktva, It is said: दुर्गतिप्रपतजन्तुधारणाद् धर्म उच्यते । दान-शील-तपो-भावभेदात् स तु चतुर्विधः ॥ १॥ 1. Duryatiprapatatjantudhāranād dharma ucyatè Dāna-sila-tapo-bhāvabhedāt są tu caturvidhaḥ 1. That which rescues people from falling into misfortunës is called Dharma. It is of four kinds -1. Dāna tay 2. síla ste 3. Tapah 7T: and 4. Bhāva 19. दुर्गतीप्रपततः जन्तून धारयति तद् धर्मः ॥ That which reseves people from falling into a degraded state is called as Dharma-Duty. Varieties of Dana. Dāna T-Liberality,-the duty of alms-givingis of five varieties viz. 1. Abhaya Däna -EF. Giving safety to any living creature. %. Supatra Dāna Un Giving of food drink, and other articles to worthy ascetics. 3. Anykanipā Dāna ETA Giving out of compassion. 4. Ucita Dāna Feat Giving of dowries etc. to ones' family-members, and 5. Kirti Dăna fram is that which is given for the spread of one's ·fame But out of these, Abhaya Dâna ani Supātra Dāna are the motive etements in the attainment of Liberation. The opportunity of giving Supātra Dana to urthy ascetics occurs wostly to persons whose deliverance from transmigression is near. It is said. । तत्र तावद् दानधर्मस्त्रिप्रकारः प्रकीर्तितः । ज्ञानदानाऽभयदान-धर्मोपग्रहदानतः ॥ Tatra tāvad dāna-dharmastriprakāraḥ prakīrtitah Jñana dāna, Abhaya dāna, Dharmopagraha dāmatah. 1. There, then, Dāna Dharma is described to be of three kinds:-1. Jiana Dana शानदान 3. Abhaya Dana अभयदान and 3. Dharmopagraha Dana धर्मोपग्रहदान . Jnana Dana. धान धर्मानभिज्ञेभ्यो वाचना-देशनादिना। ज्ञानसाधनदानं च झानदानमितीरितम् ॥ १ ॥ शानदानेन जानाति जन्तुः स्वस्य हिताहितम् । वेत्ति जीवादितत्त्वानि, विरतिं च सम णुते ॥२॥ शानदानादवाप्नोति, केवलज्ञानमुज्ज्वलम् । अनुगृहयाऽखिलं लोकं लोकानमधिगच्छति ॥ ३॥ 1. Danam dbarmānabbijne bhyo, vācana-deśanādinā; Jñānasādhanadānam ca Jñanadānamitiritam, 2. Jhānadānèna jānāti jantuh svasya hitāhitanı; Vetti Jivāditattyāni, viratim Ga samashutd. 3. Jnānadānādavāpnoti Kèralajñānamujjvalam; Anugrihyä'khilam lokam lokāgramadhigacchati. 1. The imparting of knowledge by reading and by teaching and by other means to persons who are ignorant of Dharma, and the giving of the means required, such as books, paper, etc. for imparting knowledge, is described as Jiana Dana शानदान.. 12 ·2. By the imparting of Kèowledge, a person knows what is suitable and what is not suitable for him; he knows the (nine) principles such as Jiva, A-jiva etc, and he attains freedom from worldly attachments. 3. By the imparting of knowledge, he obtains the brilliant Kèvala Jhāna sana and having done favour to the whole world, he attains Moksa. Abhaya Dāna. भवत्यभयदानं तु जीवानां वधवर्जनम् । मनोवाकायैःकरणकरणाऽनुमतैरपि ॥१॥ तत्पर्यायक्षयाद् दुःखोत्पादात् सङ्कलेशतस्त्रिधा। वधस्य वर्जनं तेष्वभयदानं तदुच्यते ॥२॥ ददात्यभयदान 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 । प्राणापहारप्रभव द्वयोरपि समं भयम् ॥५॥ समग्रजगदिष्टायाऽभयदानाय सर्वथा । सर्वदाऽप्यप्रमत्तः शनैः प्रवर्तेत ततः सुधीः ॥६॥ भवेदभयदानेन, जनो जन्मान्तरेषु हि। कान्तो दीर्घायुरारोग्य-रूप-लावण्यशक्तिमान् ॥७॥ • . 1. Bhavatyabhayadānam tu Jivanām vadhavarjanam; Mano-vakkāyaih karana karan anumatairapi. 2. Tatparyayaksayad duhkhotpadat sanklesatastriadha; Vadhasya varjanaîn teşvabhayadanam taducyatè. ; 3. Dadātyabhayadānam yo datte'rthān so'khilānapi; Jivitd sati jaydta, yat pumartha catusthayi. 4. Jivitātparam preyo jantorjāgèta jātuoit; Na rājyam ną ca sābrājyam, devarājyam na çoccakaih.

·91 6. 5. Ito'śucisthasya krimèritaḥ svargasado Harèh; Prāņāpahāraprabhavam dvayorapi samam bhayam. Samagrajagadişthayā'bhayadānāya sarvathā; Sarvadā’pyapramattaḥ śanaih pravartèta tataḥ sudhîh. 7. Bhavèdabhayadānèna, jano janmāntarèșu hi; Kānto dirghāyurārogya-rūpa-lāvanya-śaktimān. 1. Abhaya-dana 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-däna 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 7. 2. Artha . 3. Kāma 17 and 4. Moksa HTAT. 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 । तस्माधर्मार्थिनां वत्स ! कर्तव्या प्राणिनां दया ॥ ८॥ A-bimsā lakṣaṇo dharmo a-dharmaş prāṇinām vadhah; Tasmāddharmärthiņām. yatsa I. kartavyā. prāņinām dayā. 8.

·92 9. 8. A-himsā (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 यज्ञाश्च भारत !। सर्वे तीर्थाभिषेकाच, यत्कुर्यात्प्राणिनां दया ॥९॥ Sarve Vèdā na tatkuryuh sarvè yajnāśca Bhārata! Sarvè tirthabhişèkaśca, yatkuryāt praņinām daijā. 9. O Bhārata 1 All the Vedas 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-मभयदान प्रशस्यते ॥१०॥ 10. Jivanām raksamam srestham jivā jivita-kanksinah; Tasmátsamasta-dānānā-mabhaya-danam praśasyate. 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, सर्वज्ञः परिभाषिता । इदं हि मूलं धर्मस्य, शेषस्तस्यास्ति विस्तरः ॥ ११ ॥ 11. Ahimsa sarva-jivānām sarvajňaiḥ paribhāşitā; Idam hi mūlam dharmasya, sèşastasyāti 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 परेष्वपि ॥ १२ ॥ 12. A-himsā sarva-jivātmājanmāpi bi roeyato; Nityamātmano visayd, tasmātdhyaya pardsvapi. RANon-injury is decidedly..Nilaod..by. will living 1" Postures ·98 ereu 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 विचक्षणैः ॥ १३॥ 13. A-himsa prathamam proktā yasmat-sarva-jagatpriya. Tasmat-sarva-prayatnena, kartavya sa vicaksanaih. 13. A-hinsa (non-injury) has been mentioned first (or given prominence) because, it is pleasing to the entire Universe, There tore, it should be practised by wisemen with all persevering effort. अभयं सर्व सत्वेभ्यो यो ददाति दयापरः। तस्य देहवियुक्तस्य, भयं नास्ति कुतस्तनः ॥१४॥ 14. Abhayam sarva satvèbhyo yo dadāti dayāparah ! Tasya dè haviyuktasya bhayam nāsti kutastanaḥ. 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. Marisyamtti yadduhkham purusasydha jayate; Sakyastènānumānèna paro’pi parirakṣitum. 15. By the same inference from the agony which is produced to a person in this world, by the idea that “ I shall die," it is possible to completely protect others also. उद्यत शस्त्रमालोक्य विषादभयविहलाः । जीवाः कंपति संत्रस्ता, नास्ति मृत्युसमं भयम् ॥१६॥ 16. Udyatam sastramslokya. visada-bhaya-vihvalah, Itvah kampanti samtrasta, nāsti mrityusamsmam bhayam. 5:16. On seeing the weapon-rained up, animals,-terrifiad and ·94 be wildered with afflication and fear,-tremble. Because there is no fear like that of Death. कंटकेनपि विद्धस्य महती वेदना भवेत् । चक्र-कुंता-सि-शक्त्यायैश्छिद्यमानस्य किं पुनः ? ॥ १७ ॥ 17. Kantakėnapi viddhasya mabati vedanā bhavèt; 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? क दीयते मार्यमाणस्य कोटिं जीवितमेव वा । धनकोटिं न ग्रहणीयात्सो जीवितमिच्छति ॥१८॥ 18. Diyate māryamānasya kotim jivitambva vā; Dbana kotim na grahaniyā-tsarvo jivitamicchati. 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 wealth, All desire for life, यद् दद्यात्कांचनं मेरु, कृत्स्ना चापि वसुंधराम् । सागरं रत्नपूर्ण वा न च तुल्यमहिंसया ॥ १९ ॥ 19. Yad dadyātkāncanam merum, kritsnām cūpi vasundharam; Sagaram ratnapürņam vă, 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 द्वयोः ॥ २० ॥ 20. Amedhyamadhyd kitasya, surendrasya surālays; Samánā jivitākānksa, tulyam mritya bhayam dvayoh: 20. The desire for life of a worm- in the midst of excreta ·and of the king of gods in heavenly dwellings is similar. The fear of death of both of them is of like account. वरमेकस्य सत्वस्य दद्यादर्भयदक्षिणाम् । न तु विप्रसहस्रेभ्यो गोसहस्रमलंकृतम् ॥ २१ ॥ 21. Varamdkasya satvasya dadya-dabhaya dasinām; Na tu viprasahasrèbhyo go-sahasra-malankritam. 21. O Yudhisthira! 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 पुरुषो लेोके यः प्राणिप्वभयप्रदः ॥२२॥ 22. Hema-dhenuvar-adinam datarah sulabha bhuvi; Durlabhaḥ puruso lokè yaḥ prāņişvabhaya-prada). 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 । भीतामयप्रदानस्य क्षय एव न विद्यते ॥ २३ ॥ 23. Mahatāmapi dānānām kālèna kşiyatè phalam; Bhittābhaya pradānasya kşaya 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 mhr affaride security of person to the terror-stricken. यथा मेऽप्रियो मृत्युः सर्वेषां प्राणिनां तथा। तस्मान्मृत्युभयत्रस्ता-स्त्रातव्याः प्राणिनो बुधैः ॥२४॥ 24. Yathā mè'priyo mrityuḥ sarvèşām prāņinām tathā; Tasmānnrityubhayatrastā-strātavyāḥ prāṇino budhaiḥ. 24. Just as, death is unpleasant to me, in the same way, it ·96 is such with all animals. Therefore, animals terror-stricken by the fear of death, should be protected by wise persons. सर्वसत्वेषु यदान-मेकसत्वे च या दया । सर्वदानप्रदानाधि-दयैवैका प्रशस्यते ॥२५॥ 25. Sarva-satvèşu yaddāna-mèka satve oa yā dayā; Sarva-dāna-pradānádhi-dayaivaikā praśasyatè. 25. O Yudhisthira ! Out of the two viz. 1. Bestowal of gifts fof gold etc.) to all living beings and 2. Compassion towards one animal, only the compassion towards one aniinal, is more praised than the bestowal of gifts to all living beings. यूकामत्कुणदंशादीन् ये जंतुस्तुदतस्तनु । पुत्रवत्परिरक्षति ते नराः स्वर्गगामिनः ॥२६॥ 26. Ukāmatkūņa-damšādîn yê jantun-studatastanum; Putravat-pariraksanti tè narāḥ sparga-gāmina”. 26. Besides 0 Yudhisthira ! Those persons who protect lika their own progeny, lice, bugs, mosquitoes, and other vermin which infest the bodies of animals, out of compassion, enjoy heavenly dwellings. शुक्र-शोणितसंभूत-ममेध्ये-मांसमुच्यते ! यस्मादमेध्यसंभूतं तस्माच्छिष्टो विवर्जयेत् ॥ २७ ॥ 27. śukra-sonitasambūta-mamèdhyam-māmsamuoyatd; - Yasmādamèdbya-sambhūtam, tasmācehisto vivarjayèt.. 27. Also, Yudhisthira ? Flesh being produced from semen and blood, is said to be unclean like foeces. Because, it is produced from excreta, therefore, a wise person should abandon it. देवानामग्रतः कृत्वा घोरं प्राणिवघं नराः । ये भक्षयति मांसं च ते वजंत्यधमा गतिम् ॥ २८ ॥ 28. Devānāmagratah kritya ghoram prāņivadham narā); Ye bhakşayanti māmgam ca te vrajanyadhamām gatim.

·97 28. Those persons, who, having done horrible slaughter of animals in the presence of deities, eat their flesh, become degraded into a low status in hell, मांस पुत्रोपमं मत्वा सर्वमांसानि वर्जयेत् । दयादानविशुद्धयर्थ ऋषिभिजितं पुरा ॥ २९ ॥ 29. Māmsam putropamam matvā sarva-mānsāni varjayèt; Daya-dana-visuddhyartham risibhi-r-varjitam pura. 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-नियमैस्तीर्थस्नानश्च भारत ! । यदि खादंति मांसानि, सर्वमेव निरर्थकम् ॥ ३० ॥ 30. Kim japa-homa-niyamaistirthasnanaisca Bhārata ! Yadi khādanti māmsāni sarvamèva nirarthakam. 30. O Bhārata ! 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. Yāvanti paśu-romāņi pasugātrèsu, Bhārata ! Tātadvarsasahasrāņi pacyantè paśughātakāḥ. 31.0 Bharatal The killers of animals are roasted for as 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 ।। 32. Akasa-gamino viprah patita marnsa-bhaksanāt; Vipranām patanam dristvā tasmānmāṁsam na bhakşayèt, 18 ·98 32. Brāhmaṇas, who were moving about in the skies, became degraded into a low condition by the eating of flesh. Therefore, on seeing the degradation of the Brāhmaṇas, one should not eat flesh Dharmopagraha Dāna. धर्मोपग्रहदानं तु जायते तत्र पञ्चधा । दायक-ग्राहक देय-काल-भाव-विशुद्धतः ॥१॥ तत्र दायकशुद्ध तन्न्याय्यार्थो शानदान सुधीः । निराशंसोऽननुतापी, दायकः प्रददाति यत् ।।२॥ इदं चित्तमिदं वित्तमिदं पात्रं निरन्तरम् । सजातं यस्य मे सोऽहं कृतार्थोऽस्नीति दायकः ॥ ३ ॥ 1. Dharmopagrahadanam tu jāyatà tatra pancadhā; Dāyaka-grāhaka-dèya-kala-bhāva-visuddhstaḥ. 2. Tatra dāyaka-śuddhan tannyāyyārtho jñānayān sudhih; Niráśamso'nanutapi dāyakaḥ pradadāti yat. 3. Idam cittamidam vittamidam pātram nirantaram; Sanjātam yasya me so' ham kritārtho'smiti dāyakaḥ. 1 Dharmopagraha dāna is of five kinds with regard to purity viz. 1. Purity of the giver 2. Purity of the person receiving the dāna 3. Purity of the articles given, 4. Purity with regard to time, and 5. Purity of intention, 2. Dāyaka-suddbam is that dana in which the giver gives what is acquired by wealth obtained by fair means, the giver is intelligent, wise, devoid of any expectation, and devoid of any regret after giving the thing. 3. The dayaka is one who always has this in his mind, "Here is the intention to give, here is the object to be given, here is the person at hand to receive, and I have fulfilled my desires.'

·99 Grābaka Suddhi. सावद्ययोगविरतो गौरवत्रयवर्जितः। त्रिगुप्तः पञ्चसमितो रागद्वेषविनाकृतः ॥ १ ॥ निर्ममा नगरवसत्यङ्गोपकरणादिषु । तथाऽष्टादशशीलाङ्ग सहस्रधरणोध्धुरः ॥२॥ रत्नत्रयधरो धीरः समकाञ्चनलेष्टुकः । शुभध्यानद्वयस्थास्तुर्जिताक्षः कुक्षिशम्बलः ॥३॥ निरन्तरं यथाशक्तिनानाविधतपःपरः । संयम सप्तदशधा धारयन्नविखण्डितम् ॥ ४॥ अष्टादशप्रकारं च बह्मचर्य समाचरन् । यत्रेर ग्राहको दानं, तत् स्याद् ग्राहकशुद्धिमत् ॥५॥ 1. Savadyayogavirato gauravatrayavarjitah; Triguptaḥ pancasamito rāgadveşavinākritaḥ. 2. Nirmamo nagaravastyangopakaranādisu; Tatha'stadasasilanga-sarahastradharanoddhurah. 3. -Ratnatrayadharo dhirah sama-kancana-lestukah; Subhadhyāna dyaya sthānurjitākṣaḥ kukşıśambalaḥ. 4. Nirantaram yathāśaktipānāvidhatapahparah; Samyaman saptadaśadhā dhārayannavikhanditam. 5. Asthādasaprakāram ca brahmacaryam samacaran; Yatrèdruk grābako dānam tat syād grāhaka-buddhimat. 1-5. The dāna in which the receiver 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 Gaurava ter Dignity (Rasa Gaurava रसगौरव Riddhi Gaurava ऋद्धिगौरव and Sata Gaurava ·100 pirat vitra); he is guarded by three kinds of Gupti qia, Restraint (Manah Gupti मनःगुप्ति Vacana Gupti वचनगुप्ति Kaya Gupti काय गुपित); Samiti समिति Careful conduct-(Irya Samiti इर्या समिति, Carefulness while walking about; Bhāsā Samiti IT para Carefulness in Speech; Eşaņā Samiti Tau gfhfa Carefulness while collecting foud & drink; Auāna-bhanda niksèpaņā Samiti आदानभंडनिक्षेपणा समिति, Carefulness in taking and placing back of articles, and 5 Pārışthāpanſka Samiti ografia gafa Carefulness in disposing excreta such as urine, fueces, pblegm, &c); he is devoid of Rāga TT Passion, and Dvèşa Malice. 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 JH276 Pure meditation. Dharma-dhyāna the TTA Meditation on Dharma, and śukla-dhyāna To Y 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 47 x seventeen kinds of Vows of an Ascetic, and he has been acting in accordance to the eighteen rules of celibacy. Dèya Suddhi. देयशुद्ध द्विचत्वारिंशदोषरहितं भवेत् । पानऽशन-खाद्य-स्वाद्य-वस्त्र-संस्तारकादिकम् । 1. Dèya-suddham dvicatvārinsaddoşarahitam bhavet; Pāna-aśana-khādya, swadya-vastra-samstarakādikam. 1. The purity of the articles to be given, results when the articles of Pāna TIF Drink, Aśana grc Food, Khadya ETU Savouries, Svädya Faly Lickables, Vastra per Clothes, and Samstāraka EAT-Bedding, are free from forty-two decote:

·101
Kala Suddha-Bhava Suddha.
कालशुद्ध तु यत् किंचित् , काले पात्राय दीयते ।
भावशुद्धं त्वनाशंसं, श्रद्धया यत् प्रदीयते ॥ १ ॥
न देहेन विना धर्मो न देहोऽन्नादिकं विना ।
धर्मोपग्रहदानं तद् विदधीत निरन्तरम् ॥२॥
पात्रेभ्योऽशनपानादि धपिग्रहदानतः ।
करोति तीर्थाव्युच्छित्तिं प्राप्नोति च परं पदम् ॥ ३॥
1. Kalasuddham tu yat kiṁcit kälè pātrāya diyatė;
Bhāva-śuddhamtvènāśamsan, śraddhayā yat pradîyatd.
2. Na dèhèna vinā Dharmo, na dèho'nnādikam vinā;
Dharmopagrahadānam tad vidadhỉta nirantaran.
3. Pātrèbhyo'aśanapānādi dharmopagrahadānatah;
Karoti tîrthāvgucchittim prāpnoti ca param padam.
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-buddha
भावशुद्ध,-Pure with relation to Bhava भाव Intention.
2. There cannot be any Dharma without a body,
a body, and
there cannot be any body without food etc. Therefore, Dharmo-
pagraba-dāna 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
Śrāvikas, mifT. Lay-females.) and obtains the seat of
Eternal Bliss.
It is said:-
-
चारित्रं चिनुते धिनोति विनयं शान नयत्युन्नति
पुष्णाति प्रशमं तपः प्रथलपत्युल्लासययागमम् ।
पुण्यं वदलयख दलपति स्वर्ग ददाति कमात्
निर्माण-भिषमातनोति मिहितं पाने पवित्रं धनम् ॥१॥

·102
1.
Cāritram cinutè, dhinoti vinayam, jñānamnayatyunnatim,
Puşņāti praśamam, tapaḥ prabalayatyullāsayatyāgamam;
Punyam kandalayatyagham dalagati svargam dadāti kramāt,
Nirvāņa śriyamātanoti nibitam pātrè pavitram dhanam.
1. The Pavitram Dhanam qfai धनम्
,-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 Mokşa, when it is assigned for suitable worthy
persons.
Sila. शील.
सुविसुद्धसीलजुत्तो पावर कित्ति जसं च इह लोए।
सव्वजण वल्लह चिअ सुहगइ-भागी अ परलोए ॥१॥
1. Suvisuddhasilajutto pavai kittim jasam ca iha l8b;
Savvajanavallaha ccia. suhagai-bhagi a paraloe.
देव-दाणव-गंधव्वा जक्ख-रक्खस-किंनरा ।
बंभयारि नमसंति दुकरं जे करंति तं ॥२॥
2. Déva-dāņava-gandhavvā, jakkha-rakkhasa-kinnarā;
Bambhayārim namansanti, dukkaram jè karanti tam.
जो देइ कर्णय-कोडि अहवा कारेइ कणय-जिण-भवणं ।
तस्स न तत्तिअ-पुण्णं जत्तिअ बंभवए धरिए ॥३॥
Jo dèi kaņaya-kodim ahavā kārèi kaņaya-jinabhavaņam;
Tassa na tattiapuņņam jattia bambhavvad dhariè.
3.
शील नाम नृणां कुलोन्नतिकरं, शीलं परं भूषणं ।
शीलं ह्यप्रतिपातिर्वित्तमनघं, शीलं सुगत्यावहम् ॥
शीलं दुर्गतिनाशनं सुविपुलं, शीलं यशःपावनं ।
शो निर्वृतिहेतुरेष परमा, शीलं तु कल्पद्रुमः॥४॥

·108 4. Silam nāma nrinam kulonnatikaram, silam paran bhisarain, Śilam hyapratipāti vittamanagham, śilam sugatyāvahanı; ſilam durgatināśanam suvipulam, silam yaśaḥ pivanaſ, ſilam nirvritihèturėva paramaḥ, śilaim tu kalpadrumah. शीलं सर्वगुणोधमस्तकमणिः शील विपद्रक्षण, शीलं भूषणमुज्ज्वलं मुनि-जनैः सर्वैः समासेवितम् । दुराधिजदुखवह्निशमने प्रावृत्पयोदोदकम् , शीलं सर्वसुखैककारणमतः स्यात्क्स्य ना सम्मतम् ? ॥ ५ ॥ 5. ſilam sarvaguņanghamastakamaniņ šilam vipadrakṣaṇam, Śslam bhūşanamujjvalam muni-janaiḥ sarvaiḥ samāsèvitam; Durvārādhijaduḥkhavahniśamanè prāvrit payododakam, Silam sarva-sukhaikakāranamatah, syātksya no sammatam ? ऐश्वरस्य विभूषणं मधुरता, शौर्यस्य वाक्यमा, ज्ञानस्योपशमः, श्रुतस्य विनयो, वित्तस्य पात्रेव्ययः। अक्रोधस्तपसः, क्षमा प्रभवतो, धर्मस्य निर्वच्यता; सर्वेषामपि सर्वकामगणितं शीलं परं भूषणम् ॥६॥ 6. Aisvarasya vibhusanam madhuratā sauryasya vāksamyamo. Jrānasyopaśamaḥ, śrutasya vinayo, vittasya patrèvyayah. Akrodhastapasaḥ, kşamā prabhavato, dharmasya nirvancyatā, Sarveşāmapi sarvakāmagañitam ſilam param bhūṣaṇam. नास्त्यहिंसासमो धर्मो, न संतोषसमं व्रतम् न सत्यसदृशं शौचं, शालतुल्यं न मण्डनम् ॥७॥ 7. Nastyahimsasamo dharmo na samtosasamam vritam; Na satyasadrišam šaucam silatulyam na mandanam. यस्तु स्वदारसंतोषी, विषयेषु विरागवान् । गृहस्थोऽपि स्वशीलेन, यतिकल्पः स कल्प्यते ॥ ८॥ Yastu svadārasamtosi, visayèşu virāgayān; Grihastho'pi sva. silena, yati-kalpan sa. kalpyate, 8.

·104 पर अग्गिमि पवेसा वरं विसुद्धण कम्मुणा मरणं । मा गहिअ-व्वयभंगो मा जीअं खलिय-सीलस्स ॥९॥ 9. Vara aggimui pavėso varam visuddhèņa kammuſā maraṇam; Ma gahiya-vvaya bhaigo ma jiam khaliya-silassa. वरं शृङ्गोत्तुङ्गाद्-गुरुशिखरिणः क्वापि विषमे पतित्वाऽयं कायः कठिनहषदन्तर्विदलितः । वरं न्यस्तो हस्तः फणिपतिमुखे तीक्ष्णदशने । वरं वह्मौ पातस्तदपि न कृतः शीलविलयः ॥१०॥ 10. Varam śringottungād guru sikhriņaḥ kvā'pi visame, Patitva'yam kayah kathina-drisa-dantarvidalitah; Varam nyasto hastah phanipati-mukhe tiksna-dasand, Varam vahnau pātastadapi na kritaḥ śila-vilayaḥ दतस्तेन जगत्यकीर्तिपटहो गोत्रे मषीकूर्चकः चारित्रस्य जलांजलिर्गुणगणाऽऽरामस्य दावानलः । संकेतः सकलाऽऽपदां शिवपुरद्वारे कपाटो दृढः शीलं येन निजं विलुशमखिलत्रैलोक्यचिन्तामणिः ॥ ११ ॥ 11. Dattastena jagatyakirtipataho gotre masikārcakah, Căritrasya jalānjalirgunagaņā rāmasya dāvānalah; Sanketaḥ sakalā'padāņ śivapuradvārè kapāto dridhah, śīlam yèna nijam viluptamakhilatrailokyacintāniaṇiḥ. 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, divine 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 goy Merit, as ą man practising celibacy.

·105 4. Chastity elevates 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 set-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, pacif the fire of pain arising from irristible mental afiliction; who does 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; free lom from anger, of Tapah q: Penance; forbearance is the ornament of the powerful; Final Emancipation, of Dharma; (and) chastity is an excellent ornament calculated to fulfil all the desired objects of all persons. 7. There is no Dharma equal to A-himsā FT-Desistence from doing injury to living beings; there is no row equal to contentment; there is no purifying agent like Truth, (and) there is no ornament like Sila sfies chastity. .8. Hé, who is satisfied with his own wife and is indifferent to sensual enjoyments, is considered nearly like an ascetic, 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 vow; and better not to keep up the life of any one who has transgressed his morality. 14 ·106 10. Better to have this boly split by hari willstones after falling down from some rugged tall-peaken top of a high mountain. Better to have thc hand placed in the mouth of a gigantic serpent with sharp teeth Better falling into a conflagration of fire But not to have destruction of morality. 11. He, who has destroyed his morality (the precious jewel Ferratafor Cintāmaņi 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 con luct; has applied extensive fire to the seats of a multitude of god virtues; has given a signal to all misfortunes; and he has appliei firm gates on the doors of the town of Moksa. नपुंसकत्वं तिर्यक्त्वं दौर्भाग्यं च भवे भवे । भवेन्नराणां स्त्रीणां चान्यकान्तासक्तचेतसाम् ॥ -12. Napumsakatvam tiryak-tyam daurbhāgyam ea bhavé blavè; Bhavennarāṇāı striņām cānyakāutāsaktacètasām. 12. The males and females, who have become attached with other's beloved persons, become emasculate, and attain the condition of beasts, and misfortune in every future life. It is said, प्राणभूतं चरित्रस्य परबह्मैककारणम् । समाचरन् ब्रह्मचर्य पूजितैरपि पूज्यते ॥१॥ 1. Prāṇabhūtam caritrasya Parabrahmaika kāraṇamu; Samācaran brahmacaryam pūjitairapi pūjyatd. 1. Brahmacarya sa Chastity-is the essential life of good conduct and is the only prime cause of Mokşa. Any one practising chastity is worshipped even by those who are adored i. e. the gods, demi-gods, Indras, and human beings. Kali Kāla Sarvajna Ācārya-deva Śremān Hemacaneira ācārya says :- ·107 geta pa Tia: Urdhva-rètā bhavèt prājnaḥ. He, whose sced-semen remains above, that is to say, who is chaste, and who does not waste his semen in frolicking with females or in vicious habits, becomes prudent. चिरायुषः सुसंस्थाना दृढसंहनना नराः । तेजस्विनो महावीर्या भवेयुर्ब्रह्मचर्यतः ॥ २॥ 2. Ciráyuşaḥ su-samsthānā, dridhasamhananā narā); Tėjasvino mahavirya bhavèyu-r-brahmacaryataḥ. 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. Biahuacaryam bhavènmūlam sartèşām brahmacāriņāna; Brahmacaryasya bhanyèna vratāḥ sarve nirarthakāḥ, 15. O Yudhisthira! chastity is the foundation of all religious students. With the violation of chastity, all the vows are rendered useless. ब्रह्मचर्येण शुद्धस्य सर्वभूतहितस्य च । पदे पदे यज्ञफलं प्रस्थितस्य युधिष्ठिर! ॥१६॥ 16. Brabpacaryèņa śuddhasya sarva-bhūta-hitasya ca; Padė padė yajna-phałam prasthitasya Yudhisthira. 16. O Yudhisthira! A Brahmana, who is pure in morals and who is desirous of doing good to all creatures, acquires the recompense of an Yajna at every step. एकरात्र्युषितस्यापि या गतिब्रह्मचारिणः । न स्म ऋतुसहस्त्रेण, वक्तुं शक्या युधिष्ठिर! ॥ १७ ॥ 17. Ekaratrjusitasyāpi yā gati-r-brahmacarinah, Na spa kratusabasrdna vaktum śakya Yudhisthiri .

·108 17. O Yudhisthira.! 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 सुनिश्चिताः । देवानामपि ते पूज्या पवित्रं मंगलं तथा ॥ १८ ॥ 18. Naistikam brahmacaryam tu ye caranti su-niscitaly, Dèvānāmapi tè pūjyā pavitram mangalam tathā. 18. Those firmly resolute persons, who observe natural celibacy, are adorable even by gods; because, it is pure and auspicious. शीलानामुत्तमं शीलं, व्रतानामुत्तमं व्रतम् । ध्यानानामुत्तमं ध्यानं, ब्रह्मचर्य सुरक्षितम् ॥ १९॥ 19. Silanamuttamam stlam, vratānāmuttamam vratam; Dhyānānānuttaman dhyānum brahmacaryam su-rakṣitam. 19. Well-preserved celibacy is the best of moral virtues, the best of vows, and the best of religious contemplations. पुन-दा-र कुटुंबेषु सक्ता सीदति जंतवः । सरपंकार्णवे मन्ना, जीर्णवीर्या गजा इव ॥ २० ॥ 20. Putra-dāra-kuțumbèşu saktā sidanti jantavah; Sarah-paikāranavd magna, jirna-virya 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. Tapaḥ at: Penance यदुरं यदुराराध्यं, यच्च दूरे व्यवस्थितम् । तत्सर्व तपसा साध्यं, तपो हि दुरतिक्रमम् ॥ १॥ 1. Yaddūram yaddurārādhyan, yacca dūrė vyavasthitam; Tatsaryam tapasā sādhyan, tapo hi duratikramam, ·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; तपः Tapah. Penance is hard to be overcome. तपः सकललक्ष्मीणा, नियन्त्रणमशृङ्खलम् । दुरित-प्रेत-भूतानां, रक्षामन्त्री निरक्षरः ॥२॥ 2. Tapah sakalalaksminam, niyantranamasrinkhalam; Durita-preta-bhutānām, raksamantro niraksarah. 2. Penance is the unfettered ruler of all kinds of wealth, It is the unwritten protective spell against misfortune, evil spirits, and goblins. यस्माद्विघ्नपरम्परा विघटते दास्यं सुराःकुर्वते कामः शाम्यति दाम्यतीन्द्रियगणः कल्याणमुत्सर्पति । उन्मीलन्ति महर्द्धयः कलयति ध्वंसं च यत्कर्मणां स्वाधीनं त्रिदिवं करोति च शिवं श्लाघ्यं तपस्तन्न किम् ॥ ३॥ 3. Yasmād-righna-paramparā vighatè, dāsyam surīḥ kurvate, Kāmaḥ śāmyati dāmyatîndriyagaṇaḥ kalyanamutsarpati; Unmilanti maharddhayaḥ kalayati dhvamsam ca yatkarmaņām, Svädhinam tridivan karoti ca Śivam slaghyam tapastanna kim? 3. Is it not, then, praiseworthy, that penance removes successions of obstacles, makes 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 wre Pure Intention, सक्कविहूणो विज्जो लक्षणहीणो अ पंडिजो लोए। भावविहुणो धम्मो तिन्निवि नूणं हसिज्जंति ॥१॥ Takkavihāno vijjo lakkhanahini a pandis lod; Bhavavihüpo dhammo tinnivi nūņam hasijjanti, 1.

·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 सुनिश्चिताः । देवानामपि ते पूज्या पवित्रं मंगलं तथा ॥ १८ ॥ 18. Naistikam brahmacaryam tu yd 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 is pure and auspicious. शीलानामुत्तमं शीलं, बतानामुत्तमं व्रतम् । ध्यानानामुत्तमं ध्यानं, ब्रह्मचर्य सुरक्षितम् ॥ १९ ॥ 19. Silanamuttamam silam, vratānāmuttamam vratam; Dhyānänāmuttamam dhyānum brahmacaryam sumrakṣitam, 19. Well-preserved celibacy is the best of moral virtues, the best of vows, and the best of religious contemplations. पुभ-दा-र कुटुंबेषु सक्ता सीदंति जंतवः । सरपंकार्णवे मना, जीर्णवीर्या गजा इव ॥ २० ॥ 20. Putra-dāra-kutumbèşu saktā sidanti jantavah; Sarah-pankāranave magna, jirna-virya gaja 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 at: Penance यदुरं यदुराराध्यं, यच्च दूरे व्यवस्थितम् । तत्सर्व तपसा साध्यं, तपो हि दुरतिक्रमम् ॥१॥ 1. Yaddūram yaddurārādhyam, yacca dūrė vyavasthitam; Tatsaryam tapasā sādhyam, tapo hi duratikramam.

·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; at: Tapah. Penance is hard to be overcomme. तपः सकललक्ष्मीणा, नियन्त्रणमशृङ्खलम् । दुरित-प्रेत-भूतानां, रक्षामन्त्री निरक्षरः ॥२॥ 2. Tapah sakalalaksminam, niyantranamasrinkhalam; Durita-preta-bhutānām, raksāmantro niraksarah. 2. Penance is the unfettered ruler of all kinds of wealth, It is the unwritten protective spell against misfortune, evil spirits, and goblins. यस्माद्विघ्नपरम्परा विघटते दास्यं सुराःकुर्वते कामः शाम्यति दाम्यतीन्द्रियगणः कल्याणमुत्सर्पति । उन्मीलन्ति महर्द्धयः कलयति ध्वंसं च यत्कर्मणां स्वाधीनं त्रिदिवं करोति च शिवं श्लाध्यं तपस्तन्न किम् ॥३॥ Yasmād-righna-paramparā vighatè, dāsyam surāḥ kurvate, Kāmaḥ śāmyati dāmyatindriyagaṇaḥ kalyanamutsarpati; Unnſlanti maharddhayaḥ kalayati dhvamsam ca yatkarmaņām, Svādhỉnam tridivam karoti ca Śivam ślāghyam tapastanna kim? 3. 3. Is it not, then, praiseworthy, that penance removes successions of obstacles, makes 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 iet Pure Intention. तकविहूणो विज्जो लक्षणहीणो अ पंडिजो लोए। भावविहुणो धम्मो तिन्निवि नूणं हसिज्जति ॥१॥ 1. Takkavihūno vijjo lakkhaṇabině a paņķio lod; Bhavavihäno dhammo tinnivi nūņam hasijjanti.

·110 1. In this world, the three are certainly laughed at, viz-a physician devoid of speculative conjecture, a learnedl man deprived of auspicious signs, and a dharnia without puré sentiment. थोवि अणुष्ठाणं भावविसुद्ध हणेइ कम्ममलं । लहुओ वि सहसकिरणो तिमिरनिअम्बं पणासेइ ॥२॥ 2. Thovamvi anutthānam bhava-visuddham handi kanma-malam; Lahuo vi sahasakiraņo timiraniambam paņāsèi. 2. Even a little religious ceremony performed with pure intention, destroys the dirt of Karmans. Even a small Sun removes the mass of darkness. 3. भावो धर्मस्य हृन्मित्रं, भावः कमेन्धनानलः । सत्कृत्यान्ने घृतं भावो, भावो वेत्री शिवश्रियः ॥३॥ Bhāro dharmasya hrinmitram, bhāvaḥ karmènd banānalah; Satkrityānnd ghritam bhavo, bhāvo, vatri Sivasriyah. 3. Bhava (pure intention) is the affectionate friend of Dharma; bhāva is fire to the fuel of Karmans; bhāva is butter to the delioious 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 भावस्तुपवपनवत्सर्वमफलम् ॥ ४॥ Ghanan dattam vittau, Jinavacanamabhyastamakhilain, Kriyākāņdam candam racitamavanau suptamasakrit; Tapastaptan tîvram caraṇamapi cirņam cirataram, Na cécittè bhāvastusavapanyat sarvamaphalam. 4. 4. Although immense wealth has been given away in charity; the entire doctrines. of' Jinesvaras. have been studied; violent ceremonial rites have been performed; have slept very often on the ground; severe austerities have been performed; good ·- 111 conduct however has been preserved for a long time if there is no pre Bhāva-Pure intention at heart,-everything is fruitless like the sowing of chaff. न काष्ठे विद्यते देवो, न शिलायां न कईमे । भावेषु विद्यते देवस्तस्माद्भावो हि कारणम् ॥ ५ ॥ .5. Na kāșthè vidyatè dèro, na šilāyam na karddamè; Bhāvèşu vidyatè devastasmad-bhāvo hi kāraṇam. 5. There is no deity in wood, none in a slab of stone, and ncne in nud. There is deity in pure intentions; therefore, HET Bhāva,-Pure intention,-is really the prime cause. Principal means of Crossing the Ocean of Saṁsāra. Out of the four principal means of crossing the ocean of Samsāra, viz Dāna Em ſíla gras, Tapa.ay, and Bhāva #ra the only rafter left for a house-holder desirous of crossing the ocean of Saṁsāra, is 77 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, cannat possibly remain morally chaste, When even an ascetic practising severe austerities, who has left his 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, how ·is it possible for a well-nourished house-holler 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, famine, wars, and their attendent disasters, with a number of liabilities over his head, cannot naturally think of practising a Tapa, Penance, and severe austerities. A house-holder under such circumstances is not expected to have a Bhāva,-Pure intentions for the Liberation of his Soul. Dāna ar 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 degree. Fra: HIEFTIT: Dānaḥ Muhatyagaḥ. Dánaḥ (Giving away ) implies freedom from infatuation. As long as, I am in possession of any object that is dear to me I am always careful to keep it with me, and studiously avoid losing it. But, as soon as, I give it away to any one else, I become free from the infatuation I had for it, saying "It is mine.". The sense of #ha Mamatva, Attachment for the object as "mine", disappears. Indeed, Dāna Dharma ETT STÅ-The Noble Virtue of giving away of food and drink-materials, other necessaries of life, gifts etc. to needy persons, is a very valuable quality of the Soul All the Tirthankaras and other saintly persons, who, rising higher spiritually attained Kèvala Jňāna and Final Emancipation, have always practised the noble virtue of 17TÀ Dāna Dharma the duty of alms-giving, during their house-holder life. During the time of Tirthankara Bhagavān Sri Risabha-ddva and thereafter, people were of strong constitution, tall, wellbalanced, and with great endurance; they were therefore able to observe celibacy of long duration, and practise severe austerities.

·113 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 Tîrthankara Bhagavān Śrî Risabha-deva, was reduced to six months' time during the time of śramaņa Bhagavān Śrî Mahāvira Swāmī, the last Tîrthankara of the present series of twenty-four Tîrthankaras. There resulted a retrenchment with respect to ſíla stics, Tapa 79, and Bhāva IT. But there was no retrenchment in case of Dana दान- Śramaņa Bhagavān Mahāvíra Swāmī gave the same amount of gold coins for two has Prabaras,-a period of about six hours-daily, during one year previous to his Art Dikṣā, known as Hace RETETA Samvatsarika Dāna viz 3888 million gold-coins during one year, the same amount of gold-coins that was given away as ar Dāna by Tirthankara Bhagavān Śrî Rişabha-dèra at the time of his Diksa. Only lucky persons possess a combination of 1. A keen 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. Nayasāra possessed the three invaluable attributes of a householder. Happy are the Noble Souls who have the rare opportunity of meeting with such esteemable combinations, 15 ·Chapter V. The Second Previous Bhava. 17. After death, the Soul of Nayasāra, who had acquired Samyaktva from the Guru Mahārāja, was born during the second Bhava as a celestial being in Saudharma Deva-loka BTTÄ Ota and was transformed into a perfect being within an Antar- Muhūrta ayga H4 (i. e. one samaya less than two Ghatiks eget or one Mūhurta i. e. 48 minutes ) with an age-limit of one Palyopama. As soon as he was born in the Upapāta Sayyā GITT ,-the celestial bed, the servant-gods began to utter Jaya Jaya Nanda ! Jaya Jaya Bhadda ! जय जय नंदा! जयजय भद्दा ! Victory to the Prospersous ! Victory to the Worthy person ! and did their appropriate work. The Deva, then, began to pass his time sportively, getting himself engrossed in enjoyments, while amusing himself at various pleasure-grounds with charming divine young females adorned with wreaths 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 371 HETTAC-a festival lasting for eight days,-full of extreme joy, on Nandīśvara (hetsar) and other continents on the five auspicious occa-sions like descent from heaven, birth, dikşā etc. of Tirthankaras, leaving aside all his amusing sports; and thinking thus within himself, “These are like ships to a vowless 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 Cintāvaaņi ferratafor-the precious jewel-in supplying what-50-ever is desired," he went daily for worshipping the temples of the Siddhas on Himvantar and other very high mountains, riding on divine chariots, and he began to carefully hear the Preaching of the Dharma causing aversion to the world, from the lotus-like lips of the Tirthankara Bhagavāna moving about from place to place, and he began to worship mentally, by speecb, and bodily, Sadhus who had become emaciated by practising severe austerities and other valuable virtues, In this way, he lived as a celestial being for one Palyopam.

·APPENDIX No. 2. as Dėvas (Celestial Beings ). Celestial beings present a number of characteristics which are not met with in human beings. The chief eharacteristics of celestial beings are.- 1. 2. 3. Celestial beings are extremely beautiful, charming, and sportive. Their bodies are aften 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. Celestial beings are always young and sportive during their divine existence. They never suffer froin infirmities of old age, and are therefore described as 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 At Amara, Immortal. Celestial beings are born by sara Upapāta, Spontaneous rise in the squaTTT Upapāta ſayyā, the bed covered with a divine cloth in their respective abodes and Vimānas, 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 37TT ETT 'Abkūşuña Sabbā, the Dressing and Prnament Hal-and they soon begin to indulge in the various divine aprusements accompanied by musical instruments and dramatic performances by namerous celestial musicians and players in Heir various dlaneing-hals and pleasave-gandens. They become so deeply engrossed in the enjoyment of these $ ·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. Celestial beings visit human habitations 1. On the auspicious occassions of Birth, Diksā, Kavala Jňāna, Moksa etc. of Tirthankaras. 2. In consequence of supernatural powers of severe 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. 6. 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, 7. 8. The highest period of existence for a human being ranges from one hundred to one hundred and twenty-five years, or at the most one hundred and fifty years. While the minimum period of existence as a celestial being is ten thousand years and the maximum time-limit of existence as a celestial being, is thirty-three sāgaropams, ·117 Classification of Celestial Beings. 18. There are four classes of celestial beings viz yayla Bhuvanapati, Residential. 2. व्यन्तर Vyantara, Peripatetic. 3. Filtfatæ Jyotişk, Stellar, and 4. SHITET Vaimānika, Born in a celestial car. 8 ... 5 ... . 12 yaalia Bhuvan-pati, Residential celestial beings are of 10 kinds. Suporte Vyantara, Peripatetic Gefag Jyotisk, Stellar. Qatar Vaimānika, Heavenly. anafa Bhuvana-pati (Residential Celestial Beings.) The ten kinds of भुवनपति Bhuvana-pati gods are the following 1. असुरकुमार Asura Kumāra, 2. नागकुमर Naga Kunara. 3. सुवर्णकुमार Suvarna Kumāra, 4. विद्युत्कुमार Vidyut Kumāra. 5. अग्निकुमार Agni Kumari, 6. द्वीपकुमार Dripa Kumāra. 7. उदधिकुमार Udadhi Kumāra. 8. दिशिफुमार Disi Kumāra. 9. वायुकुमार Vayu Kumāra. 10. स्तनितकुमार Stanit Kumāra. These ten kinds of Bhuvana-pati gods are always young and sportive, and hence they are called a Kumāra. The colour of the body of Bhuvana-pati gods is :- 1. Asura Kumāra 2. Nāga Kumāra 3. Suvarna Kumāra 4. Vidyut Kumāra 5. Agni Kumāra 6. Dvipa Kumara Dark White Golden Yellow Red Red Red ·118 7. Udadhi Kumāra 8. Dişi Kumāra 9. Vāyu Kumara 10. Stanit Kumára White Goldeu-yellow Dark--blue- Golden yellow The colour of garments of the Bhuyana-pati gods is.- 1. Asura Kumāra 2. Nága Kumāra 3. Suvarna Kumāra 4. Vidyut Kumāra 5. Agni Kumāra 6. Dvipa Kumāra 7. Udadhi Kumāra 8. Diši Kumāra 9, Vãyu Kumāra 10. Stanit Kumāra Red Dark--blue White Dark-blue Dark--blue Dark-blue Dark--blue White Sky-colour White 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 Kumara 2. Nāga Kumāra 3. Suvarna Kumāra 4. Vidyut Kumāra 5. Agni Kumāra 6, Dvipa Kumāra , 7. Udadbi 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.

·110 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. Cūdâmaņi Ratna Serpent Garuda Kinds of Bhu Colour Colour of of vana-pati gods Body Garments, Asura Kumāra Dark-blue Red Nāga Kumāra White Dark-blue Suvarna Kum- | White White āra Vidyut Kumāra Red Dark-blue Agni Kumāra Red Dark-blue Dvipa Kumāra Red Dark-blue Udadhi Kumāra White Dark-blue Disi Kumāra 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 TRITT Ratha Prabbā earth. They are arranged in rows in the North and South, forming arauf Uttara-śrèņi, Northern Row and ferretuft Dakisima- śrèņš, Southern Row.

·120 The number of abodles in the two rows is as follows: Number of abodes. in Northern Row Asura Kumāra Nāga Kumāra Suvarņa Kumāra Vidyut Kumāra Agni Kumāra Dvîpa Kumāra Udadhi Kumāra Disi Kumāra Vāyu Kumāra Stanit Kumāra 3000000 4000000 3400000 3600000 3600000 3600000 3600000 3600000 4600000 3600000 Number of abodes in Southern Row. 3400000 4400000 3800000 4000000 4000000 4000000 4000000 4000000 5000000 4000000 36600000 40600000 Total 77200000 (of both Rows) Indras of Bhuvana-pati gods 19. There are two Indras-one for the Northern Row and one for the Southern Row-for each of the ten kinds of Bhuvant- -pati gods. Twenty Indras for the whole group. They are:- Southern Row. Northern Row. Asura Kumāra चमरेन्द्र Camarendra बलीन्द्र Balindra Nāga Kumāra धरणेन्द्र Dharanendra भूतानेन्द्र Bhātānendra Suvarna Kumāra वेणुदेवेन्द्र Venudevendra वेणुदालिन्द्र Venudalindra Vidyut Kumāra Retras Harikānte- Harisa hèndra dra अग्निमानवेन्द्र Agnimanave- Agni Kumāra अग्निशिखेन्द्र Agnisikhe ndra ndra विशिष्ठेन्द्र Visisthendra Dvipa Kumāra quese Purņèndra जलप्रमेन्द्र Jalaprabhendra Udadhi Kumāra | जलकतेन्द्र Jalakantendra, अमितवाहनेन्द्र Amitavāha Disi Kumāra अमितगतीन्द्र Amitagati nèndra ndra प्रभजनेन्द्र Prabhaja- Vāgu Kumara वेलंबेन्द्र Velambdndra nendra Stanit Kumāra घोषेन्द्र Ghosendra महाघोषेन्द्र Maha-ghosendra ·121 THE Agra-mahişi, Chief consorts of Indras. A Camarèndra and at Balîndra, the two Indras of the Asura Kumāra group, have each of them, five STARAS Agramahisi, chief consorts, the rest have six each. sity: Āyuh, (Allotted term of life) of Bhuvana-pati gods. The minimum and maximum sty: Ayuh, Allotted term of life, of the Indras, their consorts, ordinary gods, and goddesses is given in the following Table. TABLE. Kinds of gods Minimum term of life. Maximum term of life. चमरेन्द्र Camarendra One Sāgaropam. (Indra of Southern Region ) बलीन्द्र Baltndra Something more (Indra of Northern than one Sāgaropam Region.) Remaining nine The minimum term of 13 Palyopama. 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. अग्रमहिषी Agra-mahist 31 Palyopamas The chief consorts of Camarèndra. अग्रमहिषी Agra-mahish 11 Palyopamas The chief consorts of Balíndra. Other goddesses. 31 Palyopamas UTC Vyantara, Peripatetic Celestial Beings The Vyantara celestial beings are of the under-mentioned eight kinds viz -- 1. पिशाच Pisacal 16 ·102 2. Bhūta यक्ष Yakşa 4. राक्षस Raksasa 5. किन्नर Kinnara 6. किंपुरुष Kimpurusa 7. महोरग Mahoraga 8. Arata Gandharva. 1. CATCe Pisāca-celestial beings are handsome, charming and powerful. They are of the under-mentioned-fifteen varieties - 1. कुष्मांड Kusamān la 2. पटक Pataka 3. जोष Josa. 4. आन्हिक Anhika 5. काल Kala 6. महाकाल Mahākāla 7. चोक्ष Coksa 8. अचोक्ष Acoksa 9. alegre Tala-piśāga 10. JETTATIST Mukhara-piśāca 11. 3787- Faith Adhas-tāraka 12. & Deha 13. ATTOE Mabā-ddha 14.77 its Tūdaśnika and 15. Tre Vana-piśāca. 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. Saat Prati-rūpa 3. अतिरूप Ati-rāpa. 4. भूतोत्तम Bhutottama. 5. स्कंदिक Skandika 6. महास्नंदिक Maharskandika. 7. महावेग Maha-vega 8. प्रतिछत्रा Pratichatră and 9, BilanTT Akāśagā, THE Yakşa-gods are deep-thinking and attractive, with their bodies of well-proportioned measure and weight. The palms of their hands, soles of their feet, their nails, palate, tongue, and lips are red. They put on precious diadems on their heads and billiant ornaments on different parts of their bodies. The Yaksas are of the following thirteen varieties viz. 1. PUTHG Pūrņabhadra, 2. माणिभद्र Mani-bhadra. 3. श्वेतभद्र Sveta-bhadra 4 हरिभद्र Haribhadra 5. Ehitag Sumano-bhadra 6. Tragraha Vyatipāta-bhadra 7. सुभद्र Sa-bhadra 8. agat Sarvato-bhadra 9. मनुष्यायक्ष Mapusya-yakşa 10. srpen Dhanadhipa 1.1. *FER Dhanāhāra 12. FTTH Rūpayaksa and *18. toptan Yaksettama. Rākṣasa-gods are fear-inspiring, formidable, and cruel with long red lips. They put on bright terrifying ornaments, and besmear their bodies with a variety of foul-swelling pattes. They ·123 are of the following seven varieties. viz 1. ft# Bbîma 2. AETERIA Mahā-bhîma 3. fag Vighna 4. farin Vināyaka 5. FETHE Jalaraksasa-6. TETETTE Yakşa-rākşasa, and 7, बह्मराक्षस -Brahma-raksasa. fart Kinnara-gods are calnı with handsome faces. They put on valuable diadems on their heads. They are of the following ten. varieties viz 1. feat Kinnara 2. Fyrar: Kim-puruşa 3.. For पुरुषोत्तम Kim-purusottama 4: हृदयगम Hridayam-gama. 5. रूपशालिन् Rūpa-śālin 6. sfiga Anindita 7. Faria Kim-narottama 8. मनोरम Manorama 9. रतिप्रिय Rati-priya, and 10. रतिश्रेष्ठ Ratiśrestha. fogao Kim-puruşa-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-viż 1. g5 Puruşa 2. सत्पुरुष Sat-puruşa 3. महापुरुष Mahā-purusa 4. garage Puruşavalabha 5. पुरुषोत्तम Purusottama. 6. अतिपुरुष Ati-purusa 7. महादेव Mahadeva 8. HETT Marut 9. #ETH Mèru-prabha, and 10. tada Yaśasvanta. 1 HEICOT Mahoraga-gods are very impetuous, with lovely fáces. 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 teni varieties viz-l. yster Bhujanga 2. pratifea. Bhnga--sālin 3. RETT. Mahā,kāya 4. april Ati-kāja: 5. Fecha Skandha-śåkbti. 60 Hatch: Manorapika 7. महावेग Mahavega 8. महेश्वक्ष Mahdsvaksa 9. मेरुकांत Merakanta, and 10. Ta' Bhāsvanta. jeet Gandharva-gooks: have handsome appearance, lovely faees and sweeti speech. They wear diademas on their heads and' neek -laces on their necks: They are of the following twelve varieties wiz: 1. Hāhā. 2: Hühū 3. jTe Thumbáru, 4 Närada 5. रुषिवादक Risi-vadaka 6. भूतवादक. Bhutar vadaka 7. कादंब Kadamba. 8. HET Wa Maha-Kadamba 9. tan. Raivata 10. Famag Višvāřasa 11. fratra Gita-rati and 12. frakt Gita-yaśa.

·124 1. Pisāca, 2. Bhūta, 3. Yakşa. 4. Rāksasa. or 1 Kuşmānda 2 Pataka 3 Joşa 4 Anhika Kala 6 Mahākāla Coksa 8 A-coksa 9 Tāla-piśāca 10 Mukhara-piśāca 11 Adhastāraka Svarūpa Pūrņa-bhadra Bhima Prati-rūpa Māņi-bhadra Mahā-bhima Ati-rūpa Sveta-bhadra Vighna Bhūtottama Hari-bhadra Vinayaka Skandika Sumano-bhadra Jala-rāksasa Mahā-skandika Vyatipāta Yaksa-rāk- Mahā--vega bhadra Sasa Pratichatrā Su-bhadra Bramha- Akāśagā Sarvato-bhadra rākşasa Manusya-yaksa Dhanādhipa Dhanāhāra Rūpa-yaksa Yaksottama 12 Deha 13 Mahā-deha 14 Tudaśnika 15 Vana-piśāca 5. Kinnara 6. Kim-purusa 7. Mahoraga 8. Gandharva Hahā Hūhū Tumbaru 1 Kinnara Purusa Bhujanga 2 Kimpuruşa Sat-purusa Bhogasālin 3 Kimpuruşot Mahā-puruşa Mahā-kāya tama 4 Hridayamgama Puruşa vrișabha Ati-kāya 5 Rūpaśālin Puruşottama Skandha-śāikhin 6 Anindita Ati-purusa Manorama 7 Kim-narottama Mahadeva Mahāvega 8 Manorama" Marut Mahèśvaksa Nārada Rusi vädaka 9 Rati-priya 10 Rati-śrestha 11 Mèruprabha Yaśasyanta Mèrukānta Bhāsvanta Bhūta vādaka Kādamba Mahā-kādamba Raivata Viśvāvasu Gita-rati Gita-yasa 12 ·125 Colour. of Bodies of Vyantara Celestial Beings. The colour of bodies of Vyantara celestial beings is as follows: -Colour of Body- 1. Piśāca Dark 2. Bhūta Dark 3. Yaksa Dark 4. Raksasa White 5. Kinnara Dark-blue 6. Kimpuruşa White 7. Mahoraga Dark 8. Gandharva Dark The in-lividual Vyantara celestial beings have the undermentioned distinguishing marks on their banners. - Marks on Banners- 1. Piśáca 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 devas have the following sixteen Indras:-- For Southern For Northern Kinds of gods. Division Division 1. Pisāca Kalendra Mahā-kālèndra 2. Bhūta Svarāpèndra Prati-rūpèndra 3. Yakşa Pūrņabhadra Māni-bhadra 4. Rāksasa Bhimendra Mahā-bhimèndra 5. Kinnara Kim-narendra, Kim-puruşèndra Sat-puruşandra Mabā-puruşèndra Ati-kāyèndra Mahā-käyèndra 8. Gandharva Gita-ratindra Gita-yaśèndra Com 6. Kim-purusa 7. Mahoraga ·1126 Dwelling Places for Vyantara Devas: The dwelling-places for Vyantara gods are located in the intervening space of eight hundred yojanas remaining after leaving off a space of two hundred yojanas-one hundred yojanas above and one hundred yojanas below-from one thousand yojanasof Ratna Prabhã 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 enjoying 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 merrinrent. Vāņa-vyantara Celestial Beings. Besides these, there is' a' species of Vyantara devas, known as Vaņa-vyantara, which includes the under-mentioned varieties:- 1 * 1. Xa Anapanni 2: For Panapanni 3. ऋषिवादी Risivadi 4. aaret Bhūtarādi 5. a Kandita 6. महाकंदीत. Mahalkandita 7. Eft Kohandika 8. TÄT Patairga. Dwelling Places for Wātņawyattara Devas The dwelling-places for Vāņa-vyantára gods are located in the intervening space of eighty yojanas remaining after leaving off a space of twenty yojanas-tén yojanas of" Ratna Prabhā Bärtó leftAbove ·124 The following are the sixteen Indras of Vārza-vyantara gods's 1. Sannibitèndra 2. Sāmānèndra 3. Dhátā Indra 4. Vid bāta Indra 5. Risi Indra 6. Risi Pālendra 7. Isvarendra 8. Mahèsvarèndra 9. Suvratèndra 10. Visalendra 11. Hasyendra 12. Hasya-rati Indra 13. Śrèta Indra 14. Mahāśvèta Indra 15. Patanga 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:--- 5 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 Vāņavyantara goddesses 3. Indras 4. Indrānis 10000 Years Palyopama Palyopama. 10000 Years Feta Jyotiska, Stellar Heavently Bodies. 20. The clhsges.of FIATO Jyotisk, Stellar heavenly bodies are:- 1. FS Sürya, the Sun 2. The Candra, the Moon 3. gr. Graba, the Planets. 4. PKT Naksatrą, the Constellations 15. mars : Prakimaka Dārakāk, Seattered stars, ·128 The Farfar Jyotisk, Stellar heavenly bodies are located in the upper portion of one hundred and ten yojanas of faire 3* Tiryac Loka, the Middle World, which forms an intervening space of eighteen hundred yojanas-namely-nine hundred yojanas above the : TETET T Madhya Rucaka Pradeśa, 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 Te Buddha (Mercury). Three yojanas above it, is the Planet Sukra # (Venus). Three yojanas above the Planet Sukra is the Planet Brihaspati TeTa Jupiter. Three yojanas above it is the Planet Mangala in or Angāraka STTTTF Planet Mars, and three yojanas above all of them is the Planet Saniścara TATT the Planet Satura. 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 bɔdies. The yojana to be calculated here is of 2000 kosas. Some of these heavenly bodies are Tt Cara, Moving round Mount Mèru, and some of them are feet Sthira, Immovable. 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 Edgafa Süryaprajnapti Tin Candraprajnapti, and other works of a kiatred nature.

·199 Ot Süryaprajňapti, the fifth Upānga, Dr. Weber writes: "In it, we find the most remarkable 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 Sūryaprajšapti 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." a Vaimānika Celestial Beings. 21. There are two kinds of Vaimānika celestial beings viz. 1. peatoa Kalpopapanna, Born-in the twelve heavens and with ten grades, and 2. fegrata Kalpātîta,-Born beyond the twelve heavens. These have no grades or classes. They are all alike. These are the celestial beings residing in the nine ग्रेवेयक Graivèyaka and five HTT Anuttara heavens. corata Kalpopapadna Celestial Beings. There are twelve kinds of Kalp papanna celestial beings residing in the respective heaven in which they are born. They are:- 1. PITHGATE Saudharma Dova-loka. 2. sant at Iśāna Deva-loka. 3. सनत्कुमार देवलोक Sanat Kumara Deva-loka. 4. HITTE Tale Māhèndra Deva-loka. 5. AH garota Brahma Deva-loka. 6. Jiae auta Lārtaka Déva-loka. 7. शुक्रदेवलोक Sukra Dava-loka, 17 ·130 8. EEFT Sahasrära Dàva-loka. 9. Ia dapat Anat. Déva-loka. 10. Surat Prāṇat Deva-loka. 11. 37 Ate Araña Deva-loka. 12. 375ga 17 Acyuta Deva-loka, 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 Deer Buffalo Hog Lion She Goat Frog Horse Elepbant Serpent Rhinoceros Bull Goat 8, Sahasrāra 9. Anat 10, Prāṇat 11. Araņa 12. Acyuta Number of Vimānas. The following Table gives the number of Vimānas for the respective heavens:- Deva-loka. Number of Vimānas. 1. Saudharma 2. Iśāna 3. Sanat Kumāra 4. Mahendra 5. Brahma 3200000 2800000 1200000 800000 400000 ·131 6. Lantaka 50000 7. Sukra 40000 6000 400 400 300 8. Sahasrāra 9. Anat 10. Prānat 11. Ārana 12. Acyuta Lower Graivèyaka Middle Graivèyaka Upper Graivèyaka Anuttara 300 111 107 100 . 5 Total 8497023 COLOURS OF VIMĀNAS. Vimānas Colour of Vimānas. 1. Saudharma 2. Isang Black Green Red Yellow White Green Red Yellow White 3. Sanat Kumāra 4. Mahendra 5. Brahma 6. Lāntaka 7. Sukra 8. Sahasrāra Red Yellow White Yellow White White 9. Anat 10. Prānat 11. Arana 12. Acyuta Bhuvana-pati Vyantara Jyotisk Variegated colours. Saudharma Deva-loka and Iśāna Deva-loka with their respective Vimānas are supported by watele Ghanodadhi, an ocean with.ice-like frozen water, 20000 yojanas in depth, circular in form, under each of the seven hell-worlds. The third, fourth, and the fifth deva-lokas are supported by gare Ghana-vāta, a layer ·132 of thick dense highly cow wpressed air of the density of thick clarified butter, encircling the Ghanodadhi. The sixth, seventh and eighth deva-lukas are supported by a conibination of Ghanodadhi and Ghana-váta. The remaining. deva-lokas and their Vimanas are supported by sa Akāśa, Clear space. Height, Age-limit, and Sexual Desires of Celestial Beings. Bodies of celestial beings are of various heights. The age-limit of their existence as gods, varies in different deva-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 Māhendra Brahma Läntaka Sukra Sahasrāra Anat Pränat Arana Acputa Nine Graivèyakas. Five Anuttara 7 hands 7 hands 7 hands 6 hands 6 hands 5 bands 5 hands 4 hands 4 bands 3 hands 3 hands 3 hands 3 hands hands 2 bands 1 hands Maximum Sexual Age-limit Enjoyment Sāgaropan + Bodily sexual enjoyment One Palyopam like human One Palyop + beings Two Sāgaropm Two Sāgaras + 7 Sagaras By Touch 7 Sāgaras + By Touch 10 Sāgaras Sight of beauty 14 Sāgaras Sight of beauty 17 Sāgaras Hearing songs 18 Sāgaras Hearing songs. 19 Sāgaras 20 Sāgaras By: mind only 21 Sagaras 22 Sāgaras Devoid of Mani 31 Sāgaras fest Sensual 33. Sāgara, pleasures : 1 1-2 ·133 Food; Respiration, and Leśyās 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 āhāraka molecules form the physical body of human and sub-human beings, the Vaikriyaka (transformable) body of celestial and hellish beings, and the Tiet# 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 ETC# Culfa Ahāraka Paryāpti, Assimilative Development. The solid portions develop into bone eta, 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. The Taifa Šarira Paryāpti, Body Development. The molecular niatter assimilated by the soul is further formed into sense-organs; the completion of the capacity to do it, is the 3 af poeffa, Indriya Paryāpti, Sense Development. The wear and tear of the body is made up by ceaseless respiration. The completion of the capacity to do it, is 4, श्वासोश्वासपर्याप्ति Srasosvāsa Paryspati or आणपाण Taffa, 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. quaquffa Vacana Paryāpti, Speech Development, and 6. Acuffe Manaḥ 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 suecessive development takes more time to complete itself than its predecessor. - Enabi one individually and all the six collectively, never take ·134 more than one straggår Antar-Muhūrta, the minimum of which is nine The Samayas and maximum is 48 minutes minus one instant." Regarding the three modes of taking food-materials viz. 1. BTSTIER Ojābāra, Food-material derived from blood of the mother 2. STATER Lomāhāra, Food-material obtained through the innumerable pores of the skin, and 3, TTTTETT Prakşèpāhāra or FECTETT Kavalāhāra, Taking of food-material by mouth. All squfa A-paryāpta, Undeveloped, one-sensed, two-sensed, threesensed, four-censed and five-sensed (undeveloped) living beings. are sett Ojāhāri, capable of taking food-material from their seat of production. All qufa Paryāpta, Developed living beings including qala Paryāpta, Developed one-sensed beings, Nārakas, Hellish Beings and gas Devas, Celestial beings have THIET Lomāhāra, Food-material obtained through the pores of the skin; and turfan apligt Paryāptā Beindriya, two-sensed, actress Tèindriya, three-sensed, tfigy Caurèndriya, four-sensed, Tafu fata Pancèndriya Tiryanca, five-sensed sub-humans, and The Hear Pancendriya Manusya, Human beings, take TIET Kavalābāra, Food-material by mouth, 2 Celestial beings take THIETT Lomāhāra, Food-naterial by the pores of the skin. yaaura Bhuvana-pati and 5446 Vyantara celestial beings with the minimum age-limit of ten thousand years, experience a desire for food at an interval of one day and one night, and they fulfil their desire with excellent for 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, goes on. increasing till a limit of an interval of one thousand years bet-, ween each meal is reached for an age-limit of one Sāgara. Celestial beings with an age-limit of one Sāgaropam:, and ·195 above viz some Bhuvana-pati and Vyantara gods and all Vaimānika, Graivèyaka and Anuttara Vaimānika gods take their foodmaterial at an interval of as many thousand years as they have an age-limit in Sagaras. Thus:-Vaimānika celestial beings with an age-limit of four Sägaropanıs take their food at an interval of four thousand years, and gods of Anuttara Vimănas with an age-limit of 33 Sāgaropams 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 Falas Stokas, or one na Lava, 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 reagerara 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 muhûrtas, 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 - Vaimā. nika celestial beings with an age-limit of four Sāgaropams take a respiration at an interval of four fortnights, and gods of Anuttarà Vimānas with an age-limit of 33 Ságaropams, take a respiration at an interval of thirty-three fortnights. Lèśyā. The six thought-tints produced by a particular activity of the Soul, by means of which, it is tinted with goy Punya, Merit, and oty PápaDemerit, are called as Losyas. 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 lośyās are designated as 1. stor Krişņa, Black, 2. ofte Níla, Blue, Indigo, 3. 141a Kāpota, Grey, 4. #7 Tejo, Red, 5. Padma, Pink, and 6. Sukla, White, corresponding with the thought-paints indicated by the particular colour. They are either meritorious or sinful. Sinful leśyās give rise to black, indigo, and grey colours. Meritorious leśyās 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, having lost their way in a big forest, happen to come under a big JFLET Jambū Vriksa, Tree of Rnge-apples. They were hungry and all of them desired to eat some Rose-apples. One of them sail “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 few small twigs bearing ripe fruits." The fifth said, " Let us spare the root, the trunk, big 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." USSRUT Krisya Leśyā, Black Thought-tint. A man affected with this leśya, 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 animals, and some cruel demigods, have this lèśyā in a marked degree. The individual ałtected with this lośyā goes to a tree and uproots the whole wellgrown tree in order to eat only a few fruits growing on it: The aura of wieked and simful persones i black ·187 fet Nila Lèśyā; Blue or Indigo Thought-tint. This is a little better than the last. It is like the man sparing the root, but cutting 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 làśyā, resembles the colour of rathe27 Asoka Vriksa,-the Aśnka Tree-or of the feathers of the bird ata Cāsa, Blue Jay; or the colour of a gestan Vaidūrya Ratna, Cat's Eye jewel. władu Kāpota Lèśyā, 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 means, fair or foul ” “ the end justifies the means" will belong to this leśyā. The colour of the aura of the person with this leśyā, resembles the colour of the feathers of the cuckoo, or that of the neck of a pigeon, astega Tėjo Lieśyā, 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 a parrot. Terezar Padma Leśyā, Pink Though-tint. This is a brighter hue. Man with this lèśyā is very careful not to do injury or pain to others even for the sake of his own good. He is careful not to inflict any injury to the root, trunk, big and small branches, but plucks the ripe fruits from the nearest branches, The colour of the aura of the person with this leśyā resembles the colour of yellow orpiment-or of turmeric. 2 du Suklai Leśyā, White Thought-tint. This is the 18 ·138 brightest-most auspicious hue. This leśyā is found in per. sons who are god-fearing, benevolent and pious. It indicates purity of intention, compassion, and a life involving no loss or pain to others. The mån, 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-bhūmi (like those of the first age of our avasarpiņi era ) have white leśyā like the Sun; those of the midille bhoga-bhumi have white like the Moon. 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 yiyen ſukla Leśyā, White thought-tint. Bhuvana-pati and Vyantara gods have the first four leśyās viz कृष्णलेझ्या Krisna Lesya, नीललेइया Nila Lesyā, कापोतलेश्या Kāpotá Lesya, and The Tejo Leśyā. TCHTOH Paramādhami, Menial gods, have gre Krişņa Leśyā only. ज्योतिषी Jyotish and सौधर्म Saudharma and ईशान Isāna gods have तेजोलेश्या Tejo Ldsya, सनत्कुमार Sanat Kumāra, माहेन्द्र Mabendra and vol Brahma-devaloka have THOUT Padma Leśya. All the other celestial beings of a higher grade with an age-limit of more than ten Sāgaropams, viz gods of Lāntaka, Sukra, Sahasrāra, Anat, Prāņat, Arana and Aoyuta dèra-lokas, the gods of the nine Graivèyaka, and the gods of Anuttara Vimãng have you are sent Sukla Ldsyä. The Avadhi Jhana of Celestial Beings. All celestial beings poskess ** Aradhi Joana, Visual Knowledge, at birth. The extent of the Avadhi Jäāna varies with 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 Kumāra variety, have a maximum range of vision of HECTAT A-samkhyātā, innumerable continents and oceans; the remaining nine varieties of Bhuvana-pati gods, are able to see a limited number of them. villa Jyotisk, Stellar gods have a minimum, as well as, maximum range of vision extending over a limited number of continents and oceans. The gods of Saudharma and Iśāna deva-lokas see as far as the lower limit of TOTHT Ratna Prabha Earth. The gods of the Sanat Kumara and Mahendra deva-lokas see as far as the lower limit of Tear Sarkar& Prabhā Earth. The gods of the Brahma and Lántaka deva-lokas, with the highest age-limit, are able to see as far as the lowest limit of 019 Vālukā Prabhā Earth. The gods of the ſukra and Sahasrāra dera-lokas are ab'e to see as far as the lowest limit of Th Panka Prabhā Earth. The gods of Anat, Prāņat, Araņa, and Acyuta dėva-lokas are able to see as far as the lowest limit of Agu Dhūma Prabhā Earth; the only distinction being that the gods of the Araña and Acyuta dėva-lokas see all the strata of the fifth earth more clearly and in full detail, in the downward direction, The three lower and three middle Graivèyaka-gods are able to see the lowest limit of the AH Tamah Prabhā Earth. The three upper Graivèyaka-gods are able to see the lowest limit of TTTH Tamah-tamah Prabhā Earth, ·140 . 8 The Indras of the five Anuttara Vimāns have a range of vision extending from the top of the flag on their Vimāna in the upward direction to the lowest limit of the whole te Loka, Universe. The Previous Birth of Celestial Beings. 22. In accordance with the inflexible law " ST HTE SHOT JOF5t-Jam lèsaā marai tam lèsaā uvajjai"-Individuals are born with the same lèśyas with which they die", the celestial beings have various grades according to the leśyās with which they are born. Grades of Celestial Beings. The four classes of celestial beings have the following ten grades:- 1. 55 Indra, Powerful and of supreme authority like a king. 2. F# Sāmānika, Powerful but not authoritative like the Indra, but like a father or a teacher. 3. me Pārișad, Members of an assembly or council; courtiers. A.SITATEA Ātma-raksaka, Body-guards. 5. 1569 Loka-pāla, Protectors of the people-Guardians of the world, 6. Tato Anika, The army; troops. 7. granici Prakirņaka, Miscellaneous gods. 18. TE Abhi-yogya, The diligent class. That grade of celestial beings who transform themselves as conveyances as a horse, a lion, a swan, etc for the other grades. 9. rofarar Träyantriţa, Like ministers or priests. They are so-called because they are 33 in number. 10. Perfecto Kilbişika, A kind of the lowest grade of gods performing the meanest action. Agati spore of Celestial Beings. 23. The si fa āgati,-the previous births after which the celestial-beings are born-as gods during thoit divine existence is described in the undermentioned" verses ... 1 :

·141
नर-पंचिदिय-तिरिया, णुप्पती सुरभवे पजत्ताणं ।
अज्झवसाय विसेसा, तेसिं गइ तारतम्मं तु ॥१॥
नरतिरि असंखजीवी, सब्वे नियमेण जंति देवेसु ।
नियआउय समहीणा-उपसु ईसाण अंतेसु ॥२॥
जति समुच्छिमतिरिया भवणवणेसु न जोइमाईसु ।
जं तेसिं उववाओ, पलियासंखं स आऊसु ॥३॥
बालतवे पडिबद्धा, उक्कडरोसा तवेण गारविया ।
वेरेण य पडिबद्धा, मरिठं असुरेसु जायंति ॥४॥
रज्जुग्गहवीसभक्खण, जलजलणपवेसतण्हछुहदुहओ।
गिरिसिरपडणाउ मुया, सुहभावा हुति तरिया ॥५॥
तावस जा जोइसिया, चरगपरिवाय वंभलोगो जा ।
जा सहसारो पंचिंदि-तिरिया जा अच्चुआ सड्ढा ॥६॥
जइलिंग मिच्छदिट्ठी, गेविज्जा जाव जंति उक्कोसं ।
पयमवि असद्दहतो, सुतत्थ 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 मिच्छादिठी मुणेयव्वो ॥१०॥
छउमत्थसंजयाणं उववाओ उक्कोस सबढे ।
तेसिं सड्ढाणपि य, जहन्नओ होइ सोहम्मे ॥ ११ ॥
लतंमि चउदसपुब्विस्स, तवसाईणं वंतरेसु तहा ।
एसो उववायविहि, नियकिरियाठियाण सव्वो वि ॥ १२ ॥
अणुवय महव्वएहि य, बालतवाकामनिज्जराए व ।
देवाउयं निबंधइ सम्मदिछी य जीवो ॥ १३ ॥
नाणस्स केवलीणं, धम्मायरियस्स सव्वसाहणं ।
माई अवण्णवाई, किल्बिसियभावणं कुणई ॥ १४ ॥
काऊयभूइकम्भे, पसिणापसिणे निमित्तमाजीवे ।
इडिरससायगरुओ, अमिओगे भावणं कुणई ॥ १५ ॥
दुविहो खलु अभिओगो, वे भावे य होइ नायव्यो ।
दवमि होइ जोगा; विज्जामंता य भामि ॥ १६॥

·142 2. 3. 1. Nara-pincindiya-tiriya-ņuppati sura-bhavė pajjattāṇa 2, Ajjhavasāya visèsā, tèsim gai tãratamyam tu. Naratiri asankhajivi, savvè niyamòņa janti devesu, Niyaāuya samahiņā-uesu Iśāņa antėsu. Janti samucchima-tiriyā bhavana-vanèsu na Joimaisu, Jam tesim uvavāö paliyāsaṁkham sa dūsu. 4. Bálatavé paờibaddhā, ukkadarosā tavèņa gāraviyā, Vèrèņa ya padibaddhā, marium asuresu jāyanti. 5. Rajjuggaha-visa-bhakkhaņa jala jalaņa pavėsa tanha chuha duhai, Girisira padaņāu muył, suhabhāvā hunti Vantariyā. 6. Tāvasa jā Joisiyā, caraga-parivāya Bambha-logo jā, Jā Sahasāro pancindi-tiriyā jā Accuā saddhā. 7. Jailinga micchadiţthi, Gèvijjā jāva janti ukkosam, Payamavi asaddahanto suttham miechadiţthiö. 8. Sutta Ganahara-raiyam, tahè va patteya-buddha raiyam ca, Suya Kevaliņā raiyam abhinnadasapuviņā raiyam. 9. Attham bhāsai Arihā, suttam gunthanti ganaharā niuņā, Sāsanassa hiytthāè, taö suttam pavattai. 10. Payanakkharampi dgam, jo navi rodi suttanidditthā, Sèsanı royai a bahu miccha ditthi 'mune-yayvo. 11. Chaumattha sanjayānam uvavão ukkosa Savvaſtho, Thsim saddhanampi ya, jahannaø hôi Sohamme. 12. Lantanımi caudasapuvyissa, tavas iņam Vantaresu tahā, Eso uvavāyavibi, niyakiriyā țhiyšņa savyo vi. 13. Anuvaya mahavvadhi ya, balatavā-kāma-nijjarāe vehi, Devāuyam nibandhai, sanımadiţthi ya jivo. 14. Nānassa Kèvalinam, Dhanımāyariyasda savva-sābūnam, Māi avaņņavāi kilbisiya bhavanam kuņai. 15. Kāūya bhūi kamımd, pasiņāpasine nimittamājive, Idhdhirasa sāyagarui, abhiogam bhāvanam kugai. 16. Duviho klalu abbiogo, carve bhāre ya hoi nāyavvoy Davvammi hsi'joga vijijā-mantā # bharanimai, ·1. Fully-developed human beings, and fully-developed fivesensed lower animals are born as celestial beings. There are however, variations in their grades, in accordance 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 a Vaimānika god. One god is born with immense af fluence 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 TranTar Asankhyātā,-Innumerable-years, are, as a rule, born as gods. They are born in the deva-lokas upto the Iśānadeva-loka with an age-limit equal to or less than their previous age-limit. [Human beings of this world have an age-limit of intentar 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 TETTAT Asankhyāta, Innumerable years an infinitesimal part of a Palyopama, residing in PT Bharata kṣètra and Brea Airavata kşètra and in any of fifty-six aceto Antar-dvipas, the islands known as Antar-dvīpas, are born as Bhuvana-pati and Vyantara gods with an age-limit equal to or less than that in their previous life. Yugalika human beings with a higher age-limit are born as gods in the deva-lokas up to Isāna deva-loka, but not beyond, with an age-limit equal to or less than that in their previous life.] 3. fishfaias Samūrcchina tiryancas, Lower animals born by themselves, without any uterine cavity, are born as gods in Bhuvana-pati and Vyantara deva-lokas, but not in Jyotisk. Beoause, they are born with an age-limit of an infinitesimal part of a Palyopama.

·4. Those, who are addicted to aroa Băla-tapa, Penances practised with ignorance, 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 STET ATT Asura kumāras. 5. Those, who while 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 a precepitous falling down from the top of a big mountain, die with meritorious intentions, are born as Vyantara gods. 6. Hermits living in forests and partaking of green fruits and bulbs or roots, are born as gods upto Fulfate Jyotişka dėva-loka, Carakas, A class of wandering beggars who get food by violent means and oftas#3 Parivrājakas, A class of wandering mendicant ascetics, and a sannyāsi who holds a particular stick, go as far as t# Brahma-loka. Fully-developed five-sensed lower animals born from an uterus, go at the most upto Sahasrāra 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 nine Graivèyaka deva-lokas, even if he has no faith in the syllable of the original sacred canons and their meanings. 8. FEET Sūtra,-the Original Scripture is composed by 1 TuretaES Gañadharas, chief disciples or apostles, as well as by a 2. trie- Prátyèka buddha-A great sage who is led to Salvation by fully knowing one thing only through his own intuition, or by a 3. syabant 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 Bhagavān explains the meaning and the clever apostles compose the "Sūtras. There-after, the Sūtras exist for the welfare 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 ascetics who are possessed of imperfect knowledge (one not onniscient) takes place at the highest, upto Haferfra-Sarvārtba--siddha 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 ETA Saudharma deva-loka, 12. The birth of an ascetic with a knowledge of the fourteen pūrvas, takes place upto gia Lāntaka deva-loka, and the birth of hermits, rannyāsis and Buddhistic monks etc, takes place in Vyantara deva-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. FRASES Samma ditthi jiro, A sou) having a right belief, acquires the age-limit of existence as a 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 Ráght Knowledge, the Perfected Souls, the religious preceptors or the Sådhus, 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 codi and nites for welfare such as domestic ceremonies at birth, death eto, 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 events etc ) or, ošte wo is bundened with the pride of prosperity, enjoyment, and happiness, is reduced; actuated as he is by. the practice of fascination. bog charms, and incantations, to; a state leading to a 19 ·birth, as a servant-god among subordinate gods, acting as servant gods called Abhiyogika gods. 16. This fuit abhiyoga, Practice of fascination by charms and incantations, leading to a birth among Abhiyogika gods, is of two kinds viz. 1. 567TTO Dravya 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. भाव अभियोग Bhava Abhiyoga that practised by incantations and mental influence. The Future Bhāyas 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 sura samkhāuya gabbhaya pajjatta maņuyatiriesu, Pajjattèsu ya bayaram, bhudagapatteyagavanèsu. 1. Celestial beings (after death ) are born as well-developed (HT Garbhaja-Born from a womb, ) human beings, and lower animals and also as well-developed gross one-sensed beings such as earth-bodied or water-bodied souls or as 777 ETT · Pratyèka vanaspati-kāyika (Vegetable-bodied ) with an individual soul for each member, ( for which they had an intense longing during their celestial life) with an age-limit of limited caloulable Herzy Sankhäuya number of years. 2, arette FUEFATT-COP face o mai आणयपमुहा चवि मणुपसु चेव गच्छति ॥२॥ Tattha vi Saņam kumāra-ppabhai egindiesu no janti, Anaya pamuhā cavium maņudsu ceva gacchanti, 2. Even then, celestial beings beginning with Sanat Kumāra to Sahasrāra gods (both inclusive ) are not born as onesensed beings. Celestial beings from Anata deva-loka to those of 2.

·147 the five Anuttara Viwānas (both inclusive ) do verily go to human regions after death. Siddhāyatanas in the Celestial World. 25. There are numerous fagiaas 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 given in the following Table:-- TABLE. Kind of Deva-loka. Number of images, 1389600000 383880 376000000 Bhuvana-pati Tircha-loka Saudharma Išāna Sapat Kumāra Mahendra Brahma Loka Lantaka Maha sukra Sahasrara Anat Prānat Arama Acyuta Nine Graivèyaka Five Anuttara Nandiśvara dvipa Rucaka dvipa Kundala dvipa Number of Eternal Temples. 77200000 3199 3200000 2800000 1200000 800000 400000 50000 40000 6000 501000000 216600000 144000000 72000000 90000000 72000000 1080000 400 72000 300 54000 318 38160 5 600 52 6448 496. 4 4 496 85700282 15425836080 ·Chapter VI. * Third Previous Bhava. Marici. 26. In the Jambū Dvipa-surrounded by many oceans and continents with Mount Meru in its center, and in the southern half of Bharata Ksètra Heal,-which is like a string applied to the bow and whose central district is watered by the two great rivers Gangā sitti-the Ganges, and Sindhu fay-the Indus-there was a great town nanied Vinſtā Faaltat 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-a 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 Năsatya Frect gods in Amar rāvati scafa the city of gods-a great town proud of-cleverness and strength like Sitā ritar proud of her two sons Kuća कुश and Lava cat; 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 Bibhisaņa farigo in the arnay of Rāmacandra Thig; a great town inhabited by excellent people 'like Pātāla Nagari Catf a town in Infernal Regions inhabited by Nāga Kumāra FAIT devas-a species of gods; * great town, twelve yojans long and nine yojans in extent, enolosed by very high golden fortress-walls adorned by numerous rows of excellent buildings and replete with wealth, gold, and precious stones; a great town in which the citizens fond of spotless beauty charm and youth, resembled Kāma-deva u-the God of Love, in which the young females possessing natural beauty and charn would laugh at heavenly nymphs by the excellence of their beauty and charm. * This event took place during the time of Tirthankara Bhagavān $rt Rşabba-deva Swāns Andi Nāth (First Tirthańkara ).

·149 Besides, it was a great town, in which the word Margaņa Fitur meaning a bow was heard only amongst warriors, while there was no Mārgaņa pritur beggar in the entire population; in which Dosi aton, Drapers, alone entertained to TTT Dosyā. bhilasa-the desire of selling clothes, while others had no desire for aty Do$a-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 7 or Vajra a meaning a diamond was applied to precious stones, but there was no mention of Vaira at Enmity--in the whole population. Iksvākula, Sri Rişabha-deva was the king of Vinitā. He was anointed and enthroned as a king by the Indras who went there with gold Kalasa 452T water-pot in their hands on the shaking to and fro of their celestial seats. He established four varieties of families-namely 1. Ugra Kula 575 a family of police-magistrates. 2. Bhoga Kula tras a family of king's friends. 3. Rājanya Kula gak a family of king's family-members and relatives and 4. Ksatriya Kula w a race of Ksatriyaswarrior race-and the military force consisting of four parts, vizelephants, chariots, cavalry and infantry-and putting on divine omaments such as gold bracelets, armlets, and the diadem ibeset with emeralds and precious stonos presented on the occasion by the Indras, king Rişabha-deva governed his kingdom very judiciously, The soul of Rişabha-deva descending from the game PERAFT Sarxantha Siddha Vimāna took the form of a foetus in the embryo of my HEPATATET Śrí Maru-devi Mātā at the house of Soma Nābhi Kulakara set reste, portended by fourteen auspiatents great-dreams, on the faunth day of the dark-half of the month of Asādha, when the Moon was in conjunction with Liittamaşad bā woonstellation. By the garvering of his lion-shaped throue in the heaven by the supernatural influence of the needs di meritorions deeds of Risabha-dewa alaumulated in provider ·150 lives, fac Devendra-the king of the gods-went there out of devotion and joyfully made obeisance before the Lord in the uterus and his mother. Kumāra Risabha-deva was born, like the full-moon, gladdening all the creatures of the three worlds for a viouent, at mid-night with the Moon in conjunction with Uttarāsādhā constellation, on the eighth day of the dark-half of the month of Caitra. On the quivering of their individlual seats, the fiftysix laparê Digkumāris-the goddesses of all the directions arr- Diśā, instantly performed their individual ceremonies of birth, The thirty-two Dèvèndras a-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 Rājā lovingly named the child as Risabha-AH. 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 Rişabha-deva taught the under-mentioned seventytwo arts of males; 1. Lekhanam sad Writing 2. Garitan fordi Calculation 3. Gitam ofia Singing 4. Nrityam i Dancing 5. Vadyam art Playing on musical instruments 6. Pathana 987,-Reciting; reading 7. Śikṣā fatent Teaching 8. Jyotiş Fatfat Astronomy 9. Chandah sgra: Prosody 10. Alaňkriti stofa Rhetory 11. Vyākarana clicut Grammar 12. Nirukti Felt Etymological explanation 13. Kāvya pay Poetry 14. Kātyāyanam TAH Katyāyana Sūtra 15. Nighantu fague Glossary 16-17. Gaja-turagā-rohanam TCTT- रोहण Riding of elephants and horses. 18. Tayo siksa तयो-शिक्षा Their training. 19. Sastrābhyāsaḥ TaTETTA: Practice of swords, daggers, armoury etc. 20. Rasa ta Alchemy 21. Mantraḥ 3: Incantations, 22. Yantra T Mechanical appliances 23. Visa fac Poisons 24. Khanya ar Mining 25. Gandha vāyaḥ Thefaent: Science of perfumery 26. Prākrita fra Prākrita dialect 27. Sanskrit for Sanskrit 28. Paisācikā un Paisācikā 29.

·151 A pabhramśā 32TT: Ungrammatical vulgar dialect. Smriti prema Smriti 31. Purana getur Purāņas 32. Vidhi fafet Rituals; ce remonies. 33. Siddhānta feira Canonical works 34. Tarka Lngic. 35. Vaidaka àq# Medicine 36. Veda a The Sacred Vedas. 37 Agama ITH-The Scriptures 38. Samhitā file at-Samhitā 39. Itibāsa slatta-Legends 40. Sāmulrika Ergich-Science of lines etc. 41. Vijñāna faam A doctrine maintaining that knowledge alone has real existence 42. Ācāryaka Vidhyā 377KETT-The science of teachership 43. Rasāyanam rari The science of life-prolonging medicines 41. Kapatam #-The art of cunning devices. 45. Vidyāouvāda darśana fanget ia-The teaching of repetition of knowledge 46. Saṁskāra FFTTT Sacrament. 47 Dhūrta sambalakam धूर्तसम्बलकं The feeding of knaves. 48. Mani-karma मणिकर्म. Polishing of jewels 49. Taru-cikitsa Joffret The treatment of trees. 50. Khècarga eri-Magical power of flying in the sky 51. Mari-Kalā After The art of assuming divine form. 52. Indra-jāla ar Magic. 53. Pātāla-siddhi Tarafee-The magical power of going to nether-world. 54. Yantraka 79% Mechanist. 55. Rasavati Thaat Cookery. 56. Sarva Karani ai tuft- Occupations of all kinds. 57. Prāsāda laksaņam IETEEUH-Description of lofty buildings. 58. Pana qu Bargains. 59. Citropala falatya Varieties of stones. 60. Lèpa o Anointing. 61. Carna Karmāņi raffor Working in leather, 62. Patraccheda 47536 Plucking of leaves. 63. Nakhaccheda asj-Removal of Nails. 64. Pātra parikshā. TE TRET Examination of feathers. 65. Vašikaraņam at ture Subdugation by magical expedients. 66. Káştha- Agaat, Joining of wood. 67. Desha bhāsha ETHICT Language of the country. 68. Gāruda Es Referring to Gārudi-vidya-the removal of poison of serpents by Mantras Ft Incantation. 69. Yogánga TE-The constituent parts of Yoga 70. Dhātu-karmāņi Ergeaffer, Metallurgy. 71, Kevali-vidhi affara-The methods of replying to questions asked. 72. Lipi fona-Script, Brāhmi was taught the Lipis for hand-writing of eighteen kinds by Rajā Rişabha-devas right hand. Ganitam fura Caloulation as-Daša a Ten (10); Satam rtg Hundred (100) Sahasram ACE. Thousand (1000) Ayutam stá Myriad (10000) Laksam ga ·152 A lac; hundred thousand, (100000 ). Prayutał pri Million ( 1000000 ) Kotih #ta: Ten millions ( 10000000 ) Arbudam tente (100000000) Abjam sajt (1000000000) Kharva aof (10000000000) Quadrillion Nikharvam faceret (100000000000) Mahāpadmam HETTA (1000000000000) Shanku yg (0000000000000) Jaladhi : (100000000000000) Antyam papa (1000000000000000) Madhyam HEI (10000000000000000) Parārdham (100000000000000000) was taught to Sundari by the left hand; working in wood, metal, etc to Bharata, and Astronomy, Astrology etc were taught to Bahubali. The following sixty-four arts for females were also taught:- 1. Nritya y Dancing 2. Aucitya alfact Behaving with prᏅ priety 3. Citram fat Painting 4. Väditra anca Musical choir. 5. Mantra Art Incantation 6. Tantra a Magical and mystical subjects 7. Ghana Vristi gaele Showering from clouds 8. Phalākriſti Hy-Bringing of fruits by magical attractive spell 9. Sanskrit jalpah HHT Talking with polished expression 10. Kriyā Kalpaḥ FIAT Body of Rules on Ritual 11. Jnana na Superior knowledge 12. Vijnāna fagri Intelligence 13. Dambba Hypocrisy 14. Ambustambhã TETTI Arresting of flow of water 15. Tāli arst Clapping of hands 16. Gita ofta Singing i. e. Mānam Ari Meter, Metrical arrangement of singing and clapping of hands 17. Akára-gopana A# The concealment of shape 18. Arāma-ropaņa STIHEITO The planting of gardens 19: Kārya śakti Fatih The gift of composing poems 20. Vakrokti antifas Ambiguous expression 21. Nara laksanam TOMTO The characteristic indications of husbands 22-23. Gaja haya vara parikşam TEGELTfr, The examination of excellent elephants and horses 24. Västu śuddhi lagħu buddhi areagayet Keenness in accurate knowledge regarding buildings 25. Sakuna Vicara Ta ar Examination of goock owers 26: Dharma-cara parare: Fulfilment of duties 27, Anjana H Anointing 28! Clunga- -yoryogāḥ qurilair: Combination of powders 29: Gaihi Dharma TEET The duties of a Frouse-Folder 30. Suprasadada Karma GHACH The zot off pleasing 3l Kandabazasidati na Aceomplishment of gold 32x. Vanilda Wriddi antara Augradimento tion of pigment 39. Vinils patamar To Chevperiodo in specjalnych.

·153 Kara lāghava kamera Dexterity of hands 35. Lalitat carana fattor Graceful walking about 36. Taila surbhitā-karaṇa dos ETREIFTUT Rendering oils fragrant with perfumes 37. Bhrityopacāra vetrare Conduct towards servants 38. Gehāchara akt- * Rules for houses. 39. Vyakaraņa TI TO Grammar. 40. Para nirākarana TITTATUT. Removal of others. 41. Viņā- āda fac The sound of a lute 42. Vitandā-Vada fequsrr Discussion with a captious argument 43. Ankasthiti Terra: The position of the lap. 44. Janācāra FITF The customs of the people, 45. Kumbha-bhrana FAT9A-Rotation of a pot. 46. Sāriśrama. arft- # Playing with dies 47. Ratma mași-bhada TH The examination of precious jewels 48. Lipi Pariccheda fefqufcase Exact discrimination of writing. 49. Vaidya: Kriyā dar Medical Treatment 50. Kāmāvis-Karaņa TATATÜr-Manifestation of Kāmā-sensual desires. 51. Randhanam - Cooking. 52. Cikura bandbah patut: Tieing of hair. 53. Sālî-khandanam A 1994-Crushing of rice and other similar grains. 54.. Mukha Mardana Terhis Beautifying of face 55. Kathā-Kathana Fit Story-telling 56. Kusuma-sugrathana n-6-Lieing to“. gether well of flowers, 57. Vara-vèşa aray-Most excellent method of putting on apparel. 58. Sarva bbáşā viśèşa HITT fasta-Distinction between various languages. 59. Vāņijya elforset- Trade; commerce. 60. Bhojga 7 Concerning what is eatable. 61. Abhi-dhāna parijñāna TENTAT-Complete knowledge of words. 62. Abharaṇa-yathästhāna vividha paridhāna STIHTUITSTETTATfafanua - Various modes of putting on ornaments in their proper place. 63. Antyäkşarikā THIRT The composition of verses from the last word of a syllable. 64. Praśņa-prahelikā TERT Riddles of questions. Besides the above-named seventy-two arts suitable for males and the sixty-four accomplishments suitable for females, Rajā Risabha-deva taught Agriculture, Metallurgy, Painting, Pottery, Weaving, Shaving, Seulpture, mining, Commerce, and the Cooking of wasipe: grains and fuits, for the benefit of his subjects. He also introduced tke political and social ethics. of protecting the deserving persons, and of punishing wicked persons by conciliatory 20 ·154 words, bondage, &c. Rājā Risabha-deva had no restriction what 80-ever in teaching with a purity of heart, Grammar, Prosody, Story-telling, Composition of Poems, Astronomy, and other arts that 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 Rişabha-deva is still prevalent during the present age as his eternal monument even in the minds of those who are devoid of the knowledge of what is suitable, as well as, of what is otherwise. Rājā Risabha-deva, 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 nay and Sumangalā, GÅTT. Sumangalā-devi gave birth to a twin Bbarat ca and Brāhmi arent and Sunandā gave birth to Bāhubali 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. Having thus taught the arts and the management of familymatters, leading the life of a house-holder for eighty three lao pūrvas while preserving the ordinary customs of the people and seeing the people devoid of the practice of Dharma suitable for the Path of Moksa, and on seeing them falling into the mire of Saṁsāra, with an ever increasing sense of compassion in his heart, when the Sarasvata Lokāntika-devas came there on the quivering of their thrones in heaven and requested Rājā Risabha-deva to propel the wheel of Dharma, Bhagavān Rişabha-deva becoming free from the desire of worldly enjoynients called Bharata and his other sons to his presence, and distributed his kingdom among his hundred sons.

·155 Diksa 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 by four thousand rulers of countries, like Kaccha fost and Mahākaccha HE78 who entrusted their kingdom to their sons, Rājā Rişabha-deva sitting in a palanquin named Sudarśanā Esiat 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, mustache and beard by four handfuls-and bowing down before Siddha Bhagavantas accepted Sarva sävadya virati Aragfarfa 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 a praiseworthy speech full of momentorious meaning, Bhagavān Sri Rişabha-dèya, who had restrained the enjoyment of the five senses, renounced the world and became an ascetic. Then, carrying the divine cloth placed by Dèvèndra on his shoulder, and accompanied by Kaccha, Mahäkaccha nd other ascetics Bhagavān Sri Rişabha-Swāmī, giving up association with sinful engagement, guarding 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 Bhagavān 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, Mabākaccha and other ascetics not getting the required food, were greatly distressed bodily by pangs of hunger on account of continuous daily fasting. Bhagavān Sri Risabha- Swāmi was all this time, observing a vow of complete silence;

·156 hence, having no other means at hand they remained in the forest living on ripe leaves fallen from trees. Bhagavān himself perfectly firm like Mount Meru, on acco ant of his superior body-constitution began to wander about without food, from villaye to vilinge quite alone, without the least sorrow on his part. Nami (a) and Vinami faalit the sons of Kaccha and Mahākaccha, desirous of getting the wealth of a kingdom, went there and began to serve the Bhagavān with great devotion as if they were preserving a Cintämaņi Ratna (ferrarafatrat the magical thought-gem; philosopher's stone-fulfilling every desire of its possessor). Being pleased with their devotional service, the Nägèndra Fri-,- king of the devas,-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 want of food, Wandering from town to town and village to village, went to the town of Gajapura strgt in Kuru-deśa. At that time Sri Srdyāṁsa Kumāra, the grand-son of Bahubali actuated by an intense faith arising from a remembrance of events of previous life by the sight of Bhagavān Śri Riṣabha-dòva, fed the Bhagavān with fresh sugar-cane juice brought by sobie 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 Śrdyāṁsa Kumāra narrated his whole account before them, After break-fast, Bhagavān wandering in Bahali, Lankā and other countries, and promoting the welfare of the people by bis magnanimity although he was silent, engrossed in the practice of various kinds of penances, and observing vows without any calamities on account of the absence of such Vodniya-karma *** Pain-producing karmas and the innocence of the people of the times-passed one thousand years there, ·157 Bhagavān Sri Rişabha-deva, then, went to the town of Purimatāla grand near Vinitā Nagari. Remaining under a banyan tree in the pleasure-garden named Sakatamukha Thaye on the north-east corner of the town and observing a fasting of three days, Bhagavān Śri Rışabha-deva, the only friend in the Three Worlds, while deeply engrossed in excellent bright meditation, acquired the divine endless, Kèvala Jrāna ia 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 Fälguna Firator when the Moon was in conjuction with the Uttarāşadhā constellation. Devendras-the kings of the gods-knowing the occurrence of Kèvala Jñana through the medium of their Avadhi Jiāna sana sia-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 hanging 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. 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 precious stones, had been rendered hand-some by the flowers placed over it knee-deep; where the darkness arising from the smoke of buming 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 ambellished with gems and precious stones on all sides; beautified bay. 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 wind, in the ·158 middle portion of the FATECUT Samayasarana Raised dais, faultlessly prepared by gids, Bhagavān Śrî Risabha Swāmī, the Best Teacher of the World, sat facing the East, worshipped by numerons gods and goddesses, and saying THT FAFSTEE Namo Titthassa,-Obeisance to the Congregation consisting of Sadhu Monks, arafts Sadhvis, Nuns, I Śrāyakas Male devoties and preparaty Śrāvikā Female devotees; where the gods from heavens were making proud sounds of gry Dundubhi, Kettle-drum; where darkness had been dispelled by THE Bhāmaņdala,-the luminous circular dise of light moving in all directions; and where yāk chowries as white as the mass rays of the autumnal Moon, were heing waived to and fro. The four varieties of gods, extremely (lelighted, took their appropriate seats. The entire vault of the sky became filled with flags of five colours, flowing from the tops of hundreds of thousands of celestial cars of gods and goddesses coming and going away from there. At that time, persons appointed to convey the information of the arrival of Jinėśvara Bhagavān to Bharata Mahārājā, hastily came to him simultaneously and informed him about the occurrence of acquisition of a Kevala Jõāna, Perfect Knowledge to Bhagavān Śre Risabha-deva, and appearance of 1 Cakraratna;-the discus of a cakravartin in the armoury, governed by numerous demi-gods, and capable of removing darkness, instantly by its unparalleled brilliance. On hearing the account of both the messengers, Bharata Mahārājā thonght, "Cakra-ratna is only instrumental in the acquisition of the insignificant pleasure of this world, while the Perfect Knowledge of the Tirthařkara is the source of incomparable happiness in this world, as well as, in the next. With this idea in his mind, having seated Maru-devā Mātā, bewildered by the pangs of separation from her son, on an excellent female

·1.59
elephant, Bharata Mahārājā joyfully started out in company with
all his princes and the four-divisioned army, with the object of
celebrating the occasion of acquisition of Kèvala Jäāna.
Marching onward, Maru-dèvā Mātā, on seeing the magnifi-
cance of the splendour of canopies and other insignia of prosperity
of Bhagavān Fri Risabha-deva, 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-dèvā
Mátā was the first person to acquire Final Emancipation during
that age, celebrated the festival of her Kevala Jõāna and they
consigned her body to the Milk-Ocean,
-
Bharata Mahārājā then, very joyfully went three times from
right to left round Bhagavān śri Risabha Swāmī and adored
him in various ways, and when he took his seat in the assembly
of gods, demi-gods and human beings, Bhagavān Sri 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:--
परमङ्गाणि उ चत्तारि दुलहलब्भाणि एत्थ जीवाणं ।
माणुस्सं धम्मसुई सद्धा तवसंजमे विरियं ॥१॥
संसारविरत्तेहिं एयं नाऊण धीरपुरुसेहिं ।
सव्वायरेण जत्तो कायव्वो धम्मकज्जेसु ॥२॥
बहुदुक्खपीडियाण मच्छुपरद्धाण कम्मवसगाणं ।
अन्नं न कि पि सरणं धम्म मोत्तूण संसारे ॥३॥
विहडन्ति सुया विहडन्ति बन्धवा विहडइ सुसंचिओ अत्थो ।
एको नवरि न विहडइ विहिणा आराहिओ धम्मो ॥ ४॥
सयणाइमोहमूढो काऊण महापरिग्गहारम्मे ।
एको जाइ परभव एको चिय बेयए दुक्खं ॥५॥
जह कयलीए न सारो जह वालुयपीलणे य नो तिल्लं ।
मायण्हियाए न जलं तह संसारे सुहं नत्थि ॥६॥

·160 किंपागस्त फलं पित्र हालाहलमीसिय व्य परमन्नं । आवायमेत्तसुहया विसया परिणामविरसा उ ॥ ७ ॥ जह किर दुद्धं पेच्छइ मज्जारी नाउण लउडयं मुद्धा । तह मूढो विसयसुहं पेच्छइ नो नरयटुक्खाई ॥ ८॥ जह रयणखणि पत्तो महग्धमोल्लाई मोत्तु रयणाई । गेण्हइ वण्णड्ठाई अइमूढो कायखण्डाई ॥९॥ तह पत्ते मणुयत्त सग्गपवग्गाइसोक्ससञ्जणगे । न कर न्त धम्मतत्ति विसए सेवन्ति मूढप्पा ॥ १० ॥ जो विसयसुहपसत्तो लर्बु मणुयत्तमाइसामग्गि । न कुणइ धम्म कागणिसहस्सहारगसरिच्छो सो ॥ ११ ॥ एवं नाउं तुम्हे जाव न वाहीविडम्बए देहं । जाव न जरा न मच्चू अप्पहियं ताव चिन्ह ॥ १२ ॥ सम्मत्तं पडिवजह करेह सावजजोगवेरमणं । निजिणह कसायरिवू दण्डत्तियनिग्गरं कुणह ॥ १३ ॥ मिच्छदंसणअविरइकसायमणमाइदुट्ठजोमेहिं । जीयो बन्धइ कम्म कम्मेण य भमइ संसारे ॥ १४ ॥ 4. 1. Paramángāņi u cattāri dulahalabbhāņi ettha jîvānam; Māņussam, dhammasui, saddhā tavasanjame viriyam. 2. Samsāravirattè him èyam nāūņa dhirapurisehim; Sarvāyarèņa jatto kāyavyo dhamma-kajjesu. 3. Bahu-dukkhaptdiy.ānam. maccuparaddhana kammavasagānam; Annam na kim pi sa raman dhammam mottūņa sam-ārè. Vihadanti suya vihadanti bandhavā vihadai. su-salicio attho; Ekko navari na vihadai vihiņā āmbio dhammo. 5. Sayaņāi mohawūdho käuņa pakāpariggahāramble; Ekko jāi parabhavana èkko ceiya veyad dukkham. 6. Jaha kayalîè na sāro jaha valuyapiland ya no tillanr, Māyanhiyae na jalam taha samsārè subam natthi. 7. Kimpāgassa phalanı piba liālāhalamisiya vya paramannam; Āvāyannettasuhayā visayā pariņāmavinasā U.. 8. Jaha kira duddham pècohai majjari nauna landayan muddhā; Taha mūờho visayasuhana pēcchai no narayachunek banim.

·161 9. Jaha rayaņakbaạim patto mahagghamolláim mottu rayanaim; Genhai vangaddhāin aimūdho kāyakhandāim. 10. Taha patte maņuyattè saggapavaggai sokkha sanjaņagè; Na karanti dhaumatattim visad sèvanti müdhappā. 11. Jo visayasuhapasatto laddhum maņuyatta maisāmaggim; Na kuņai dhammam kāganisahassahāragasariccho so. 12. Evam nāum tumbè jāva na vāhividambhaè dèham; Jāva na jarā na maccũ, appahiyam tāva cintèba, 13. Sammattam paờivajjaha kareha sāvajja-joga-vèramaņam; Nijjiņaha kasāyariyū daņdattiyaniggaban kuņaha. 14. Micchaddamsaņa avirai kasāyamāņamāi-duttha-jogdhim; Jivo bandhai kampièņa ya bhamai samsāre. 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 him, 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 a deadly poison, like får Kimpāka phala, the fruit of Kimpāka. 8. Just as a parrot vainly 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 manner, having acquired human existence, capable of aocomplishing the happiness of heavens and Final Emancipation, stupid persons do not inquire into the underlying principles of Dharma, but enjoy sensual pleasures. 11. The man desirous of acquiring the happiness of sensual enjoyments, who, having obtained the completeness of material e. g. human existence etc, does not practise Dharma (religions) is like one possessing a neck-lace of thousand cowries. 12. Knowing this, you nedidate 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 Samyaktva, practise abstinence from sinful occupations, conquer the enemy met Kaşaya, Passion, and have control over reparei Daņda-ttiyam, the three kinds of thought-activities of mind, speech and body, which result in evil Karmas. 14. A soul attracts Karmas to itself under the influence of Mithyātva (False Belief), Avirati (Vowlessness ), Kaşayas (Passions ), and evil thought-activities of mind, speech and body, and wanders in the Samgära under the influence of his Karmas.

·163 -- On hearing the preaching, Bharata Mahārājā accepted the vows of a Śrāvaka. Brahmi became a nun. Rişabha-sèna, the son of Bharata Mahārāja, who had acquired the Karma of beco ming a Gañadhara in his previous life, renounced the world and accepted Diksā. Sundari took the vows of a Śrāvikā (a female devotee). Inauguration of Sri Sangha. In this way, Bhagavān Śri Rişabha Swāmī inaugurated the institution-Śri Sangha (a corporation) consisting of Sādhus (Monks), Sādhvis (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 Jiāna, and on seeing Bhagavan Sri Risabha Swāmī surrounded by a retinue of Bhavanapati, Vāņa-vyantara, Vaima nika, and Jyotisk gods, accepted Diksā again, Simultaneously, five hundred sons and seven hundred grandsons of Bharata Mahārājā becoming disgusted with the frailty of worldly enjoyments, renounced the pleasures of royal prosperity, and accepted Dîkşā in the same Samavasaraņa. Birth of Marici Kumāra. 27. The Soul of Nayasāra having completed a term of one Palyopam as his existence as a god in Saudharma-deva loka, took the form of a foetus, in the womb of Vāmā-devi, wife of Bharata Mahārājā, portended by excellent dreams, on account of his association with Jain Sadhūs, 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 Martoi. 1 ·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. Diksa of Marici Kumāra. On seeing the splendour of the miracles such as' Asoka Vriksa, Puspa Vristi etc created in the Samiavasaraña of Bhagavăn Śri Rişabha Swansi 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 movenients of the cars of an elephant, on considering the pleasures of association with lotus-eyed young females as well-blossoided large poison-creepers; on knowing the affectionate relationship of loving individuals to be as momentary as the flashing of an untinely lightening, and at a time when he had an intense longing for developing the True Religion, Marſci Kumāra took tala fear Bhāgavati Dikṣā, the Initiation preached by the Tirathankaras, with pomp at the hands of his gráñd-father. great Now, having commenced the duties of an ascetic in right earnest, Marici Muni, exclusively devoted to the observance of the five kinds of pets Ācāras,-customary rules of conduct (for an aseetio), exceedingly careful with regard to the five effats Samitis, Correct ways of behaviour on various occasions, three kinds of glas Guptis, Control over mind, speech, and body, and with regard to the strict observatice of the five #rgs Maha- Vratas, great vows (of an ascetic); devoid of interest for his own body; abandoning greed like Ratna-Vaņika throwing away the heap of iron; agreeable to others like an ocean to the croco dile, being himself free from pride; capable of removing vices of others like the Sun dispelling the darkness of the night; maintaining patience like the Nāgarāja, the Serpent-king, holding the earth on his head; the destroger of the four Passions, like Mount Mandara churning the opent the exploiter of diffioult ·165 actions, like a great warrior, or a well-devised plan, being himself capable of doing great deeds; moving about without hindra nce in different directions in villages or towns, and holding steadfastly a knowledge of the aphoristic rules of the eleven Angas and their meanings, walked about from village to village and town to town, in conipany with Bhagavān Śri Rîşabha Swāmi. After the appearance of a Ficer Cakra-ratna-the excellent discus-of a cakra-vartin, Bharata Mahārājā, having conquered the six continents of Bharåta Ksatra, with the aid of his fourdivisioned army, as far as pineato Māgadha Tîrtha in the East, atytas Varadana Tirtha in the South, taeae Prabhāsa Tirtha in the West, and as far as the small Himavanta Mountain in the North, returned to his capital city, 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 dominionà, and the feudatory kings went to their homes in distait 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 blood. shot with anger and vehemently striking the ground with a big stick, wrathfully said " wicked messenger! Who is Bharata ? What right has he of giving such silly orders ? Our father Bhagavān Śrî Risabha-dera 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 Śry Rişabha Swāmī, walking from village to village went to wear Mount Aștāpada. Gods of ·166 four kinds were present there. The ninety-eight brothers of Bharata Mahārājā hastily went to the Samavasaraṇa and having joyfully done respectful obeisance before Bhagavāa Sri Risabha Swāmi, they took their seats at appropriate places. At a suitable opportunity they briefly stated the orders of Bharata Mahārājā and respectfully inquired “O Father ! Please let us know whether we should fight or whether we should abandon our kingdoms." Bhagavan Śrî Risabha Swānī, thereupon, knowing them to be suitable individuals, narrated to them the undermentioned story of an ETGIEF Angāra-uābaka, a charcoal-burner, with the object of removing them from worldly enjoyments and dispelling their evil inclinations. The Story of An Angāra-dāhaka. "An Angāra-dābaka Simia, a charcoal-burner went to a neighbouring forest in summer, for the purpose of preparing coals with a vessel full of drinking water. There was a 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 body became greatly heated by the 'burning wood. He was fatigued by preparing wood from the trees, and as he was very thirsty on account of the intense heat of the mid-day Sun of summer, he slept there. “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 bullook of Mārwār, distressed by excessive heat of summer. His thirst was not quenched; so, he drank what-ever quantity of water there was in water-pots in his house, and then, he entered wells, tanks, and lakes in pleasure-gardens. Having drunk the whole quantity of water there, he entered big rivers like the Ganges, and made them dry like the hot Sun of the final annihilation of the world. The charcoal-burner, then, drank the entire quantity of the water of the oceans as if it ·167 were only two handfuls. His thirst was not at all lessened, but on the contrary, it gradually increased, and so, immensely distressed by his inability to obtain water in any place in the whole world, 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 seeing the well after a long time, 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 bis 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 of filthy water dribbling from the bunch of bay ? 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 7 Bhava,(worldly existence), you enjoyed without hindrance, the happiness of the excellent fefe FTAT Sarvārtha-Siddha Vimāna,-the celestial chariot Sarvārtha-Siddha for thirty-three Sāgaropans. However, O Magnanimous people! When you have not become satisfied by these excellent pleasures, do you think yoii will be satisfied by governing a small kingdom? Therefore, do not have attachment, even 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 and death to thousands of lives in this Samsāra, and which have evidently been abandoned by wise people. Having instructed the ninety-eight brothers, Bhagavān śrt Rişabha Swāmi instantly prepared the excellent for Vaitālika ·168 Adhyayana, and gave all of them, ale # Bhāgayati Diksā, (Initiation into the Order of Monks preached by the Tirthaikaras.) These ascetics, appearing beautiful by their highly wellbehaved conduct as Sārlhūs, who had destroyed their remaining injurious Karnias and whose feet were worshipped by the entire population, eventually acquired #1 Kèvala Jäāna, Perfect Knowledge, and they began to move about on the earth adorned with beautiful villages and towns, in company with Bhagavān Śrt Rişabha Swami. Now, Bharata Mahārājā sent a messenger to his younger brother agafo Bahubali, who, having insulted the messenger commenoed a fight with Bharat Mahārajā but becoming vehemently disgusted with worldly enjoyments, finally took rrafa a Bhāgavati Dikṣā, Initiation into an Order of Moriks preached by the Tîrthankaras, out of his own accord. 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 a lopted asceticism previously ? With this idea in his mind, Bähubali remained in Preta Kāyotsarga, an act of stopping the activities of the body and merlitating upon the Soul. Bhagavan Śrî Rişabha Swami, sent two nuns viz art Brāhnıî and a Sundari to the spot, for the purpose of instructing him to the Right Path, and both of them advişed him by citing an example of an intoxicated elephant which he was riding. As soon as Bāhubali Muni raised up his foot with the object of going to Jindśvara Bhagavān Sri Risabha Swāmi for the purpose of bowing down before his younger brothers, he acquired puta Kovala Jžāna, Perfect Knowledge, Bharata Mahārajā, then, conquered all his enemies, and; remaining in his capital city, governed his extensive kingdom very judiciously, to the best of his abilities. Marjoi Muni, while strictly observing the ten principal kinde ·169 of religious practices which must necessarily be daily performed, devoted himself to the practice of self-control, directing his thoughts to the frailty of worldly objects, and practising the eighteen kinds of celibacy,-passed many years of ascetic life. Marici Muni as a Parivrājaka. 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 earth 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-powerless-from asceticism, at a critical moment during which his heart became defiled under the evil influence of aftratori Cariträvarantya Karma,- a Karmą obscuring inclinations for self-control,-although he did not possess any bad friend, although his body had become enaciated 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 TE 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, -is 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 Soal is not enslaved under the fetters of this great monster Moha, till then, the sense of remaining 22 ·170 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 years Parīşahas,-the endurances of twenty-two accidental miseries,-defeat even a dutiful ascetic like so many venomous snakes. Marici Muni, whose efforts for the maintenence of religious duties were becoming slack, now thought:-" I am now, in every 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 ? What 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 sa le 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 whose 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 vows? Or, how can I become the first to defile the dazzling bright fame of this pics Ikşvākukula,-the race of Iksvāku,--which is as white as snow, a pearl neck-lace, cow's milk, the Jasmine flower, or the Moon? Or, will not my own brothers and kinsmen brought up along with me, censure me for frivolously abandoning the excellent path will-fully adopted by me? Or will not, my case faithful example for wicked individuals ? "It is, therefore, perfectly inappropriate for me to go home in every way. “ But it is, now, advisable for me, any how, to restrain my mind with a clear conscience. serve as a ·171 “I am not, however, competent to keep my mind steady, even for a moment, like a big slab of stone tumbling down from the top of a mountain, or like a huge wave of the ocean tossing about by the fierce wind prevailing at the time of the annihilation of the world, or like a great mass of brightness issuing from the disk of the Sun or like the great fire burning furiously in a very dry forest. “The duties of an ascetic deserve to be observed by exceedingly careful and strong-minded persons, and I am like an unbridled ass. They are suitable for great persons, who are like huge elephants with powerful trunks, and I am a coward. How can I, therefore, enter into a terrible fight with very strong warriors intimidating ne by fearful expressioos of eye-brows ? Besides, defeated by an array of irristible endurances of accidental miseries, I am, 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 Meru, and I am, now, highly dejected, how can I carry the burden with a despondent mind throughout my whole life? “Although my grand-father Bhagavān Śri Rişabha Swāmī, 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 attachment, 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. * 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 Samsara, 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 accorl, and he eventually assumed the dress of a wandering religious mendicant:- तथाहि-श्रमणास्त्रिदण्डविरताः अहं तु न तथा इति मम त्रिदण्डं चिन्हमस्तु श्रमणा द्रव्यभावाभ्यां मुण्डाः अहं तु न तथेति मम शिरसि चूडाचुरमुण्डनं चास्तु; तथा श्रमणानां सर्वेभ्यः प्राणातिपातादिभ्यो विरतिर्मम तु स्थूलेभ्यः साऽस्तु; शील सुगन्धाः साधवो नाऽहं तथेति मम चन्दनादिविलेपनमस्तु तथा अपगतमोहाः श्रमणाः, अहं तु मोहाच्छादित इति मे छत्रकमस्तु; श्रमणा अनुपानच्चरणाः मम तु चरणयोरुपानद् अस्तु; श्रमणाः निष्कषायाः, अहं तु खकषाय इति मम काषाय्यं वस्नमस्तुः श्रमणाः स्नानाद्विरताः मम तु परिमितजलेन स्नान पानं चास्तु, एवं स्वबुद्धया परिव्राजकधर्म विकल्पितवान् ॥ Tathāhi-śramaņā-stridaņdāviratāḥ ahamu tu na tathā iti mama tridņdam cinhamastu; śramaņā dravyabhāvābhyam muņdāḥ abam tu na tatheti mama sirasi cûds-kşuramundanam cāstu; tathā śramaņānām sarvèbhyaḥ prāņātipātādibhyo virati-r-mana tu sthūlèbhyaḥ sā'stu; silasugandhāh sādhavo nāham tatheti mama candanādi vilèpanamastu; tathā apagatamohāḥ śramaņāḥ aham tu mobācchādita iti me chatrakamastu; śramaņā anupāna--ccaraṇāḥ mama tu caranayorupānad astu; śramaņāḥ niskaņāyāḥ aham tu sakaṣāya iti mama kāşayyan vastramastu; śramanāḥ snānādviratāḥ mama tu parimitajalèna snānam pānam cāstu, dvam svabuddhyā parivrājakadharmam vikalpitavān. Explanation. The worthy ascetics have complete oontrol 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 am destitute of any control over activities of mind, speech, and body. So, let there be a significant sign of fagus Tri-daņda,- the triple staff-indicating Want of control over thought, word, and deed, for me.

·173 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 per Sikhā-a tuft of hair on my head,-and shaving 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 HIT 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 magnaniņious 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, even mentally, desire for undertakings requiring the use of large quantity of water which is full of small animalcules, but, I, being connected with mundane existence, will use a measured quantity of such water for drinking, beatbing, and other purposes.

·174 Leaving aside the duties of an Tha Yati,-a Jaina ascetic, Marici Muni now commenced the life of a fathe Parivrājaka, a wandering religious mendicant with an apparel quite different from that of a Jaina ascetic, but invented by himself. Marîci 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 Śri Risabha Swāmi. Now, on seeing a TITETISTE Parivrājaka, with an altogether different apparcl, with an unabrella in his hand, with a long hanging tilft of hair on his head, with a triple staff in bis 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. Marîci 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 throughout 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-pillows which are pleasing to touch, except a dicart Samstara, a bed of blankets measuring two and a half arms. Although he may be distressed on account of food and drink without taste or of unpleasant food and drink, an ·175 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 a Bakula, (Mimusops Elengi), Aro Mālati, (Jasminum Grandi-florum), and FF 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 ag Vòņu, a flute, 'ftor Viņā, 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 bim, as if they were his own kinsmen. An ascetic should not be proud of acquiring fame, or of astonishing the world by some great deed or of possessing some excellent virtues. He should immediately avoid FriT 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 12 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 forni of vie 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 imminent danger of injury or death to living beings, only on such rare occasions, there is no harm in swerving a little from the right path. He should very carefully observe the duties of an ascetic. An ascetic should not use an umbrella or shoes even if he be greatly distressed by the heat of summer. 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, ·176 In conclusion he said, " If you are desirous of the entire Happiness of Final Emancipation, you should carefully observe the rules of conduct briefly explained by me. People were greatly delighted, and they said, "O worthy sir! if such are the rales of conluct for an ascetic, 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 Šāstras ? Marici replied, "O magnanimous people ! You do not entertain 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 HIT 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 gen given by a mean man, or like an excellent magic spell shown by a farett Vidyādhara,-a kind of aerial genius dwelling in the Himālayas, attendent, on Siva and possessed of magical powers,-or like the right path to the wished-for town shown 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 listeoing to the valuable advice of Marici, numerous persons of Ksatriya royal families renounced the world out of their own clever intellect, and abandoning their sons, wives, family-members, friends, and immense wealth with a firm faith in the Doctrines preached by the Tirthänkaras, became ready to take up Diksā. On knowing them to be persons ready to become his disciples, Marici used to send them to the illustrious Bhagavān Śri Rişabha Swāmi,- the Lord of the Three Worlds,-who was like ·179 a blazing flame in burning away the trees of the Sarisãra, 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 Rişabha Swāni, 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 fatha Parivrājaka, ( a wandering religious mendicant ) invented by himself. When one day, Bhagavan Sri Rişabha Swāmī, going from town to town and village to village, went to Mount BUITE Aștāpada for a pilgrimage, Bharata Cakravartin, on hearing that his younger brothers had taken Dikṣā, became extremely sorry. With the idea that they may still accept the management and control of kingdoms, Bharata Cakravartin respectfully prostrated himself before Bhagavān Śrî Risabba Swāmi, and requested bis 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 can we possibly accept them again? These enjoyments may appear 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 gre Punya, Merit, by giving them articles of food and drink.” With this idea in his miud be ordered five hundred bullockcarts fall 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 Sādhūs refused to accept it also, saying “ As food belonging to a king, it also is unacceptable to Sädhus, Bharata Cakravartin becoming greatly distressed, deploringly said “0! The Sādhus have now forsaken me in every way." Now seeing Bharata Cakravartin in a dejected mood, Indra, with the object of satisfying hin, requested Bhagavān Risabha-dòva to explain hin the varieties of an Avagraha-the limits of personal authority. Bhagavān Śrî Rişabha-deva said, “O Indra of the gods The avagrahas are of five kinds. They are-1. STETE Indrāvagraba 2. THATE Rājāvagraha 3. Tepan Grihpati Avagraha 4. सागारिक अवग्रह Sagarika Avagraha, and 5. खाधर्मिक Sauk Sādharmika Avagraha. O Indra ! You are the lord of the southern portion of the Jambū-dvipa, the Sädhūs should, therefore, go about in that portion of the continent with your permission; because it is Indrāvagraha. 2 TATT Rājāvagraha-the limit of the authority of a king; Bharata Cakravartin ! now as you are the lord of the six continents, Sādbūs residing here should take your permission. 3. Tayfa Sant Grihapati Avagraha-the limit of the authority of the head of a family or of a province. He being the head of his circle of individuals must be requested for permission. Sādhūs should always take his permission 4. EITT -Sāgārika Avagraha. Relating to the permission of a layman who orders a place of residence for an ascetic. The house-holder is the giver 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 Samsāra. The name is quite appropriate. Because, whatever benefit is derived by the religious preaching to devout individuals by the Sādhūs 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 pepances 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 Saṁsāra, which is full of the waves of terrible miseries. In the absence of a suitable 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. ANF The Sâdharmika Avagraha, Relating to coreligionist Sádbūs 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, I give my 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! from now, consent to the permission to go about to the Jain ascetics residing in the southern half of Bharata kşètra. The Bhagavān said "O Indra of the gods ! It is quite appropriate.” On hearing this, Bharata Cakravartin also, becoming contented, said “O Worshipful Lord | I give permission for a place of residence to all the Sādhûs residing in Bharata-kşdtra. " Then, Bharata Cakravartin, with the advice of Indra, had, all food-material brought for the Sadhūs, given away to the 1978 Śrāvakas, Laymen-votaries possessing the twelve vows of a house-holder. With the idea that in this way the destruction of Karmas can also be effected, Bharata Cakravartin cammenced the giving of food every day to Srāvakas. Bhagavān Śrt Rişabha-deva then went else-where.

·180 All those Śrāvakas also, leaving aside their house-hold business, adopted the Voda full of benedictory verses in praise of the Tîrthan kara, composed by Bharata Cakravartin and having three lines scratched by Kākini 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 Śri Rişabha-deva enlightening devout individuals of other places in the principles of the True Religion, again went to Mount SIT Aştapada. There, the gods prepared a FETO Samavasaraña, with three enclosing spacious walls, delightful with chowries, 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 Hahn 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 bis seat on the throne, and, in regular order, the Ganadharas and the Sadhūs, and the Indras surrounded by many millions of gods, took their appropriate scats. 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 Samavasarana 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 adquired the pre-eminence of worshipful respect as the great teacher of this world, in the same manner will there be other Tirthankaras like yourself, in this Bharata-kşetra : Bhagavān said ·181 “O Bharata i There will be, " Bharata said, “Of what kinds ? Thereupon, Tîrthankara Bhagavān Śrî Rişabha-deva, gave an account of twenty-three Tîrthankaras-from Ajita Nātha to Mahāvira Swāmi-whose strength, intellect and virtuous conduct are similar and whose lotus-like feet are worshipped by the people of the three worlds, and gave details about the interval between each of them, the colour of their bodies, the height of their bodies, their age-limit, Tia Gotra, Lineage, names of their mother, father, birth-place, time of boy-hood, period of sovereignty, total period of ascetic life, and the acquisition of Eternal Bliss. Bharata Cakravartin, again asked, O Lord ! How many Cakravartin's will there be like myself? Swāmia said, « There will be eleven Cakradhars, Sagara and the rest, like yourself. Bhagavān again said without being requested by Bharata Cakravartin « There will be nine Baladevas and nine Vasudevas in Bharatakşètra." On seeing the assembly full of a large number of gods, of Sādhûs enfeebled by fasting of two three or more days and. also of devout laymen, Bharata Cakravartin asked Bhagavān Śrî Rişabha-deva,-the great illuminator of the three worlds "O Worshipful Lord I Is there any body in this assembly who will acquire the magnificence of the exalted position of a Tirthankara ? or the immense wealth with the fourteen excellent gems of a Cakravartin or the status of a Vásudèva, in the Bharata-kşètra ? Bhagavān Śri Rişabha-dera Swāmin then showing Maríci, dressed as a Parivrājaka and sitting in a corner, said "This son of yours will become the twenty-fourth Tîrtbankara. He will become the first Vasudeva named Tripristha, the owner of half the portion of Bharata-ksètra full of numerous prosperous cities towns and villages. Besides, he will also become a Cakravartin named forf Priyamitra, in FAA Mūkā Nagari in Mahāvidèha, possessing immense affluence. Rejoicing greatly on hearing this, Bharata Narendra, bowed down respectfully before the lotus-like feet of Bhagavān Śrî Rişabha-deva, and aceompanied by numerous valient generals, he ·182 went to pay honage to his son Maríci. While going there, and bending down his head devoutedly, and giving respectful obeisance at every spot to the great sages who possessed arcu a fost Cāraṇa Labdhi, Avadhi Jóāna, Manaḥ 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 Marſci was sitting. Marici had placed his fazis Tridanda,-Triplestaff of the Brahmana ascetic-on his side; he had warded 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 uncommon 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 pious devotion by mind, speech, and body, while going thrice around him, Bharata Cakravartin made respectful obeisance by bowing 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 a pre-eminent place among virtuous people. How cannot any one be proud of the excellent realIkşvāku 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 whatever great benefits can be gained to devout persons by severe penanoes.” Because Bhagavān śrt Risabha-deva Swāmī indicating the supreme nature of his Soul, said " You will become the son of King Siddhartha of the K$ar ·185 trtya Kundagráma nagara and the last Tirthankara during the present Avasarpini era. You will become a Vasudeva named Tripristha at Potanapura,-the first Vásulèva,-and the sovereign of the three divisions of Bharata-kşètra. Besides, you will also become the first Cakravartin at Mūkā Nagari in Mahā-videha-kşètra, and thirty-two thousad crowned kings will bow down at your feet. I do not pay homage to your assumed 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 Vinitā 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 bashfulness 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 Sādbūs, 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 Cakravartyabam, Caranastirtharājo’ham mamā’ho! uttanam kulanı, 1. 2. Adyo'ham Vāsudèvāpām pitā mè Cakravartinām, Pitāmaho Jinèndrāņām mama'ho ! uttamam kulam, 2. 1. 1. I will become the first Vāsudeva. I will become a Cakravartin in Mūkā Nagari. I will become the last Tirthankara. O! my family is excellent 2. will become the first Vāsudėva. My father is the first ·184 Cakravartin. My grandl-father is the first Tirthankara. Oi my family is excellent. But, जाति-लोभ-कुलै श्वयं-बल-रूप-तपः श्रुतैः । कुर्वन् मदं पुनस्तानि हीनानि लभते जनः ॥ १ ॥ 1. Jấti-labha-kuſaisvatya-båla-rūpa-tapah-śrutaiḥ, Kurvan madam puñastāni hînāni labhatè janaḥ, 1. A man becoming conceited regarding his 1. Ja Jāti, Birth Origin, 2.714 Labha, Acquirements, 3. Kula, Family, 4. feater Aiśvarya, Supreme dominion, 5. ars Bala, Strength, 6. h4 Rūpa, Handsome appearance, 7. 79: Tapah Penance, and 8. gra 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 low family, enduring various bard ships during numerous future lives. While experiencing such hardships calmly, the molecules of stata Nica Gotra, Birth in a low family, were getting destroyed; the remaining molecules may even be experienced during the life in which he was to be a Tirthankára. Nirvāņa of Rişabha-deva, Then, Bhagavān Śrî Rişabha-deva Swāmi after instructing numerous devout individuals in the principles of the True Religion, at various villages, towns, fortified cities, sea-port towns, and knowing his end near, went to Mount SEIF Astāpada on the completion of his existence as a Kevalin for something less in one hundred thousand (100000) pūrva years. There, on the thirteenth day of the dark-half of the month of ATE Māgha, (January-February ) with the Moon in conjunction with the lunar-mansion sfera Abhijit, during the fore-part of the day, with eighty-nine fortnights of the third era, ( namely EFATTH

·MARÎCI PARIVRĀJAKA 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.

·No text on this page.

·185 Suşama-driķşaına ) remaiuing (to be passed over ) Bhagavān Gri Rişabha-deva Swawin, 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, vizagitz Védaniya, 31T Ayu, ## Nāma, and it Gotra karma-along with ten thousand Sadhûs and all of them acquired #12777 Moksa Pada, Final Emancipation, 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 aina Gosirşa candana, An excellent kind of sandal-wood, OTT Krisņāguru, Black aloes, and other costly wood-material from a Nandana Vana. A funeral pyre of a circular shape was prepared in the East for the body of Bhagayān Sri Rişabha-dera Swāmin, A pyre in the South was made for the bodies of Sādbūs of Ikşvāku 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 Sadhüs. The Indras bathed the body of Bhagavān Śrî Rişabha-deva Swāmin with the water of frutas Ksirodadhi, the Milk Ocean, besmeared it with pure 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 Sadhūs and placed them over the funeral pyres prepared for them. The fasur Agnikumāra gods then ordered by Indra, ignited into blazing flames the funeral pyres in regular order, with their faces full of deep sorrow. Having thus respectfully cremated their bodios, the Indras went to their respective abodes with their faces darkened with intense grief, and Bharata Narendra .also went home prith his heart filled with -violent grief. There also, with his body 24 ·186 enfeebled with greater sorrow 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 Astāpada and ninety-nine small canopies for Bābubali and his other brothers. Besides, on the place of the Final Emancipation of Bhagavān Śrî Rişabha-deva Swāni, a huge temple three koshes high and one yojana in area with a lion-seated throne, presided over by twenty-four images of Tirtharkaras 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 wbich 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 by heavenly beings possessing magical powers and by ascetics with Cāraṇa Labdhi, and which was 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 Samsāra, and wbich 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 Ikşvāku Race visibly established on the Earth, like Mount Kailās. The entire portion of its turrets was surrounded by a covering of clouds despatched by winds, and hordes of drones were hovering near it as if on half-opened buds of vight-lotuses. Besides, on looking at the white flags set in motion by the wind, it seems to me that the fame of the celestial river (Ganges).

·187 falling from the peak of the great Mountain, became manifest in the world. On seeing the temple of the Tirthařkaras built by Bharata Cakravartin, other people also became ready to have images of Tirthařkaras prepared for themselves. It is also quite appropriate. Because, it is said, i agregaIT. (FIETOT) nicati stor fara i नीसेससत्तसंताणताणदाणेकहेडं च ॥ १ ॥ एक्को (त्तो) चिय तकालियमुणिगणहरकेवलीहिं न निसिद्धं । चेइहराभावे जे तित्थुच्छेओ भवे पच्छा ॥२॥ 1. Eyam khu duggaiduvāra (pihāņa ) phalibovamam Jiņā binti, Nisèsa satta santāņa dāņèkka hèum ca. 2. Ekko (tto) ceiyai takkāliya muni Gaņahara Kèvalihim na nisiddham, Cdiharābhāve jam titthucchèo bhavè 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 Sādhūs, Gaŋadbaras (chief disciples), and the Kavalins of that time. Because, in the absence of an image or a temple of Tirthankaras, the attes Tîrtha, an order of Monks, Nuns, Lay-men and Lay-women established by the Tirthařkaras, ) 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 fire Jinèndra,-Lord Jina, a Tîrthankara,--some individuals disgusted with the miseries of the Samsāra, often ·188 practise religious rites. Ascetics also walking from -village to village, go to the temples with the object of paying homage to the images of the Tirthankaras, and instruct people in the principles 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 Tirthaikaras, goes on increasing. What more ! By the excellent merit of preparing temples, images etc. of Tîrthankaras, 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 Tirthařkaras built on Mount Astăpada. He governed his kingdom and enjoyed worldly pleasures for a long time. Kèvala Jäāna to Bharata. One day, Bharata Cakravartin, adorned with various valuable ornaments, entered a house of glass-mirrors decorated with precious stones, with the object of viewing his own 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 ring, appeared displeasing. On seeing the finger devoid of beauty, Bharata Cakravartin, with the object of seeing his natural appearance, removed all the ornaments, one by one, from the different parts of his body, and he, becoming violently agitated on very carefully looking at his own body which was depoid of brightness, beauty, and loveliness, like the vault of the sky from which all the stars have disappeared; like a cornfield with all the crop of the corn removed from it, like a lako without a lotus 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 worldly objects he began to think thus - “Becoming infatuated towards this despieable body, why did I commit extremely terrible grout simpe for a long time for itifs ·189 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 Tîrthankaras ? Although already in possession of Paraparfo Cintamaņi,-a magical thought-gem.-en- Za Kalpa Vriksa, the fabulous Wishing Tree, or a F1 Kāmadhènu, a cow yielding as much milk as one desires,-will any wise man ever like to be without it? Bābubali and other brothers of mine, are fortunate and happy because they have accomplished the excellent Final Emancipation with the help of this fragile body. Having completely destroyed ATE Moha, Infatuation, with the flame of meritorious sentiments, like a small bundle of grass, Bharata Mahārājā acquired hac 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 Kèvalin, Bbarata Muni acquired Final Emancipation during one instant. After the paafu Nirvāṇa, Final Emancipation of Bhagavān Sri Rişabha-deva Swāmi, the itinerant Marici Parivrājaka continued moving about unhindered from village to village and town to town along with the Sádhūs and preached the True Religion taught by the Tîrthankaras, at various places. He used to send all the persons for initiation, to the Sadhūs, after they were enlightened by him in the True Religion and were desirous of having Dikşā. One day, Marici was suffering from some serious disease. He was unable to bring food and drink-materials even for himself, was powerless to attend to the toilet of his own body, and he had 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-materials, did not call any physician, and they did not give him any medicinal treat ment, what more ? they did not even talk with him, because he Was mot. consecrated.

·190 Thinking himself in great distress, Marici thought "O! these Sādhūs are cruel. They do not even pay any attention to me. 0! They are careful about accomplishing their own business. O! all of them are indifferent to popular usage. O! 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 even for their own bodies, and so, how can they attend to the medicinal treatment of one who is devoid of any vows? Hence, if, I am now cured of my serious illness, I will, with my own hands, give Dikşā 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 aga 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 Parivrăjaka was preaching on religious subjects, a prince named after Kapila, came to him. When Marici explained him Eng Sadhū Dharma,-the duties of an ascetic,- chiefly dependent on the careful observance of the Five Great Vows, 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. HTELATI Mokşa Mārga, the Path of Final Emancipation, Kapila said, O worthy master! You seem to be strange by ·191 your external costume, but your preaching is of a different nature. Now, what is the truth? Marici 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 Šāstras, and as a result of the fructification of Trg Papa Karma, evil deeds, and also on account of an inclination of entering into an evil state, I have adopted this characteristic dress (of a Parivrājaka) entirely invented by ny personal artistic skill. O child ! it is the costume of an alien assembly of mendicants. Therefore, yori adopt the vows of an ideal ascetic withont entertaining any doubt in your mind. Kapila then asked, "O worthy master! However, is there or is there not any object capable of destroying Karmas in your doctrine ? To which Marici replied, "O excellent man I the object suitable for the destruction of Karmas, exists unquestion. ably in the observance of the vows of an ascetic, and it exists somewhat here (in my doctrine ) also. 19 By the propagation of a wrong belief in this way, Marici 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 Tîrthankaras. An agonising virulent disease will certainly arise by continually taking unwholesonie diet. Some one may again raise a doubt. On the contrary, when focent Linga-dhāri, persons putting on the apparel of an ascetic, but devoid of their original, as well as, the accessory vows, are heard to preach strictly in accordance with the teachings of the Tirthankaras, what sin can be more heinous than that of wouuding 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 ·19% su heinous as that resulting from the preaching of a tenet contrary to the teachings of the Tirthařkaras. Now, when, under the evil influence 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 man not believing in the words of the Tirthankaras, Kapila did not adopt tatt Yati Dharma,-the duties of a True Sādhu,-classified into ten kinds, Marici thought “ Kapila does not accept Yati Dharma, but I am in want 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 Parivrājaka mendicant," With this idea in his mind, Marici initiated Kapila, as a Parivrājaka mendicant, and taught him some difficult external practices. In this way, Kapila putting on reil garments, holding a free Tridanda,-a triple staff,-and having a FÅsg, Kamandalu a wooden or earthen pot for drinking water carried by ascetics and other utensils with him, began to go about from village to village with Marici, serving him as a father, a yod, a master, a benefactor, as an instructor about a treasure of precious stones, and also as a bestower of life. VOW to Passing his life in this way, Marici at last died without confessing his sinful actions and without taking any refrain from thex, after havtng completed an age-limit of eighty. four hundred thousancl (8400000) years and was born as a god in ayat Brahma deva-loka with an age-limit of ten Sāgaropams. Kapila, also, without kuowing the excellent meaning of the Šāstras, but fond only of external articles of possession, and ibeooming greatly distressed by various bodily exertions advised by Marici, began to wander about alone.

·198 1. 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 Sädhüs, and of the correct mode of preaching, thought : युक्तायुक्तपरिज्ञानशून्यचित्तस्य देहिनः । अलब्धमध्यताहेतुमौंन सर्वार्थसाधनम् ॥ १॥ Yuktāyukta-parijñāna-sūnya cittasya dahinah; Alabadhamadhyatābotu-r-maunam sarvärtha sādhanam, 1. 1. With people devoid of discrimination between wbat is suitable and what is not, but who are ignorant of the internal. motive; silence is the meang of accomplisbing every thing. He, thereupon, began to pass his days in deep silence. Having duly initiated Prince apreti Asuri and other pupils as Parivrājaka mendicants, having taught them requisite external ceremonies, and having practised penance ignorantly for a long time, Kapila died, and was born as a god in gatal Brabma dève-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 Sådhūs, 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 Herren Avadhi Jiāna, (Visual Knowledge ), 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 Sastras 25 - ·104 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 five colours, and addressing Asuri and his other pupils, said: अवत्ताओ वत्तं पभवर इत्यादि " Avattāö vattam pabhavai"; ityādi. “Perceptibility results from unevolved primordial matter." etc. On hearing this utterance of the very essence of their doctrine, 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 Some Considerations about Birth in a Low Family, The Soul rises high and higher in spirituality by the careful observance of pure conduct associated with spotless purity of sentiments. Marici possessed these valuable means for the improvement 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 bis personal happiness became predominating in his mind; and he considered himself unable to practise the religious rites prescribed by Tirthankaras. But it must be remembered that he had unswerving faith in the pure doctrines and teachings of the Tirthankaras. Marici 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 ya Parivrājaka, a wandering mendicant. He did not take into consideration the disadvantages involved in bis ragh act. Had he conveyed the ideas sprouting out in his mind to Bhagavān Rişabha-deva or to the worthy Sadbūs, he would have been prevented from making such a grave blunder, but the sensible ideas of taking the advice of conpetent persons are not possible with individuals solely bent upon acting 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 Tirthařkaras. When an individual ceases to rise high and higher in Spiritual Advancement but falls dowo spiritually, he misuses very often, the rare Śrt ·196 auspicious opportunities available to him, and thus degrades himself. Bharata Cakravartin with a pure heart requested Bhagavān Sri Rişabba-deva to give him a brief account of future Tîrthan. karas and the Bhagavān gave him a lucid account through the : medium of his 249 Kèvala Jõāna, Perfect Knowledge. The - soul of Marici was to be the last (twenty-fourth ) Tirthankara . in future, and on account of his pure devotion to the dignity of a Tirthankara, and of his having acquired the golden opportunity of respectfully bowing down before a future Tîrthankara, Bbarata Cakravartin thought of availing himself of the rare apportunity, Although knowing the unfitness of Marici for such respectful salutation, the discreet and devoted Bharata Cakravartin, with the permission of Bhagavan Sri Rişabha-deva, prostrated himself before him and explained to him the object of his respectful salution. However, Marici became elated with the conceit of his noble birth. It is said. १ गुणपेही मयरहिओ अज्झयण-उझावणाराई निषं। पकुणइ जिणाइभत्तो उच्च, नीमें इअरहा उ ॥ १ ॥ Gupepèhi majarahiö ajjbayaņa-jjhāvaņā rui nicoam, Pakuņai Jiņāibhatto uceam, diam iarahā u, 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, True Teacher and True Dharma, is certainly born in a Noble family. Any one acting otherwise, is born in a low family. पररूप निन्दावझोपहासाः सद्गुणलोपनम् । सदसदोषकथनमात्मनस्तु प्रशंसनम् ॥ १॥ सदसणशंसा च स्वदोषाच्छादनं तथा भास्यादिभिर्मति, नीबैगोयामा अपी ॥२॥ :

·197 Parasya nindāvajñopahāsāh sadgunalopanam, Sadasaddoşakathanamātmanastu praśansanam. Sadasadguṇasansā ca svadosa-cchädanam tatha, Jātyādibhi-r-madścèti, 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 31 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 family. As a result of this blunder, Marici had to suffer great hardships during many future lives. While experiencing such hardships calmly, the molecules of tentarh 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 Tirthaikara, as was the case with śramaja Bhagavān Mahāvira. 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 should 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 ), buth are put to a great loss. The person paying homage nourishes Mīthyātva, and the one adored becomes proud of his hypocrisy; both the souls are working under a great disadvantage. The respectful bowing down to Marîci by Bharata Cakravartin was not done to him out of his respect towards him as a worthy man or a Guru, but it was done as Marici's soul was to be a future Tîrthankara, and it was out of his devotion to the dignity of a Tîrthankara, that Bharata Cakravartin paid homage to him. That respectful bowing down to Marſci was 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 respecting unworthy persons and hypocrites and also men who are negligent of the rules of conduct. Consequences of JERET 7700r Utsūtra Bhāşaņa. Another great blunder of Marici 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-acting evil consequence resulting 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 acquires an evil Kerman for himself but people taking advantage ·199 of that mischievous 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 propagating false beliefs are at the bottom of numerous hardships. It was on account of these two blunders of Marioi that he had to be born in low families during numerous future lives and to wander in this Samsāra for Kota-koti years. Because, it is said, । उस्सुत्तमासगाणं बोहीणासो अणतसंसारो ॥ Ussuttabhāsagāņam bobiņāso añanta samsāro. [ उत्सूत्रभाषकाणां बोधिनाशोऽनन्तसंसारः Utsūtrabhāşakāņām bodhināśo'nanta-samsāraḥ ] Persons propagating a False Belief have attit: Bodhināšah, Loss of enlightened intellect of a Buddha or Jina, and a FETT: Ananta Samsāraḥ, endless Samsāra, i. e. wandering 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 Samsāra. There are four kinds of CEUTT Saddahaņā Convictions, of Samyaktva, viz 1. TTATÉ ŠTETET Parmārtha Samstava, An earnest desire for knowing objects as they are described by the Tirthankaras. 2. ftari og utfea Gitartha Paryupāsti,-Courtesy towards worthy asceties and rendering service to them. 3. व्यापन्नदर्शनवर्जन Vyāpanna darśana varjana, Avoidance of persons who Samyaktva is destroyed and 4. FACTIEITHENTA.ra-Mithyādriști samsarga varjana-Avoidance of the company of heretics. 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 ACEUT 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 EIĘTOTT Saddahaņā.-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 presented by carefully acting in accordance with the sound advice contained in these statements of the Tîrthankaras. While replying to Kapila, as to whether there existed any essence of True Religion in his doctrine or not, Marici said:- कविला इत्यपि इहयंपीति Kavila ! ittham pi ibayam piti Kapila l it (the essence of the True Religion) is there (inthe religion of the Sādhūs) and it is here (in my doctrine) also. By this ambiguous preaching, Martci increased: his wandering in the Samsāra to Kota-koti Sāgaropam years: In this connection, the author of the किरणावली Kiraṇāvall, commentary on Kalpa Sūtra argues that this statement of Marici was not SLET ISTU Utsūtra Bhāşaņa, a preaching contrary to the Jain Religion, but it was only: Free Ara Utsūtra misrita, mixed up with a tenet contrary to it. He is of opinion that people propagating a wrong belief, must necessarily, as a rule, have an endless wandering in Samsāra. He argues that if this. statement of Marici were an Se Utsūtra, a statement contrary to the tenets of Jaina Religion, there, her musty as a rulet. Have been encumbered with an endloses Samsāra,, but he is nots: and..

·201 therefore, his: preaching must be : Free Utsūtra nigrike, mixed up with a wrong: belief. But bis. contention is inappropriate. Because, there is no fixed rule that persons preaching: a wrong. belief have necossarily an endless wandering in this world, Besides, according to śri Bhagavati Sūtra and other standard works, even the great heretic THCS Jamāli, who was the chief propagator of a wrong belief, had a limited number of future existences. Also, just as the poisonous effect of food mixed with a poison is not lost, in the same manner, the injurious effect of Maríci's preaching of a false belief does not disappear, even if we were to call his preaching as refsta Utsūtra misrità, a mixture of a false belief, But, let it be remembered that मनः एव मनुष्याणां कारण बन्धमोक्षयोः Manak dva manusyāņām kāraṇam bandha-moksayo Mind alone, is the cause of bondage of Karmas, 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 nunierous adherents if, the underlying principles are sound. Do not believe in whatever I say because it is traditional, Do not believe in 26 ·202 whatever I say because it is logical. Do not believe in whatever I say because it is popular. Do not believe in whatever I say because it nourishes your faith. Do not believe in whatever I say because I am a famous Sãdhu. But accept my word only if my preaching appears sound by, your in-born intelligence. A vowless man with Samyaktva, a man with partial vows, an ascetic with desires for worldly pleasures, a person practising penance out of ignorance, a man having disgust towards worldly objects on account of misfortunes, a 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 Karmas, are born as celestial beings. Martoi, by reason of his observing even the impure irreligious rites of an ascetic owing to ignorance and infatuation, goes to heaven. Here, the soul of Nayasära, passing as Marici Parivrājaka through the third previous Bhava of śramaņa Bhagavān Mahāvira, 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 Karmas matures in a variety of ways, and shows pleasant or harsh consequences by giving a soul noble or low births. KARMA THEORY. 29. It is advisable at this stage to have some acquaintance with Karmas and their varieties. In this world, 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 wealth while another is a pauper; one is quite healthy and strong, while another is 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 work 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 à pauper, There must be some unforeseen agency to account for such strangeness in this world. It is said, क्ष्माभृद्रकयोमनीषिजडयोः सद्रूपनीरूपयोः सौभाग्यासुभगत्वसङ्गमजुषोर्नीरोगरोगातयोः । श्रीमदुर्गतयोबलाबलवतोस्तुल्येऽपि नृत्वेऽन्तरं यत्तत्कर्मनिबन्धन ang at stå faat yraha il { !! Kşmăbhridrankayo-r-manisi jaďayoḥ sadrūpa nfrüpayoh Saubhāgyāsubhagatya sangamajușo-r-niroga-rogārtayoh Śrinaddurgatayo-r-bal balavatostulyd’pi pritvè'ntaram Yattat-karmanibandhanam tadapi no jivam vinā puktimat. I thought there is a similarity of becoming a human being between a king and a pauper, a wise man and a dunce, a beautiful man and a deformed person, a fortunate individual and a miserable one, a healthy person and one greatly diseased, & wealthy man and a penniless one, and between a powerful person and a delicate weakling, there is a distinction of Bondage of Karmas; and that even is not justifiable without sita Jiva, Indi vidual Soul. 1. Karma in its philosophical sense, is work, motion, vibration, action, or action-current, as our great Indian scientist Dr. Jagadish Chandra Bose has recently shown. In Jaina Philosophy, the word is used with a double signification viz-it is used not only for ·204 vibrations or action-currents but also for their materialised effects even during the next life or a series of future existences, greatly modifying the subsequent career. The Soul has four great qualities,-viz:-1. Staracaia Ananta Darśana, Perfect Perception and faith in the reality of things, 2. SEAT Ananta Jõāna, Perfect Knowledge 3. 3 Taft Ananta Virya, Perfect power and 4. warage Ananta Sukha, Perfect happiness. Association with Karnic matter keeps the soul from the realisation of this four-fold greatness, obscuring its perception and knowledge, obstructing its progress onwards, and disturbing its happiness. Kinds of Karmas. The main divisions of the nature of Karmas are eight viz 1. racufte Jäānāvaraniya, Knowledge-obscuring 2. Tataratutter Darsanāvaranîya, Conation-obscuring. 3. after Vedanîya, the feeling-determining Karma 4. Heater Mohaniya, Deluding Karna 5. 311y Ayu, Age-determining Karma 6. 7TH Nāma, Body-Making Karma 7. Ty Gotra, Family-determining : Karma -and 8. Sakit Antarāya, Obstructive Karma. The Karmas are of two kinds. They are:- 1. ART Ghātiyā or Destructive "Karmas 'which attack and affect the very nature of the soul 2. PT A-ghātiyā or Non-destructive, which do not affect the very nature of the soul The following four are sfan Ghātiyā Karmas :- 1. marta Jānavarniya, Knowledge-obscuring Karma which obstructs the acquisition of knowledge. 2. Faracufte Darśanāvaraniya, Conation-obscuring Karma. It obscures conation. *3. HEAT Mohaniya, Infatuating Karma.which deludes the Soul. It affects" both Right Belief and Right Conduct. It is like a Bolution of chalk in water. When the chalk settles down, ·205 - the opacity of the solution 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 transparency obtained for the water. Under the influence of this Karma, the person loses his equilibrium of thought and feeling. 4. Tacia Antarāya, Obstructive Karma which obstructs the progress of the soul. These destructive Karmas retain the soul in mundane existence. The agr A-ghātiyā, Non-destructive Karnas 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. Ty -Ayu, the Karnia 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. TIST Gotra, the Karna which determines our family, nationality etc. 4. Dette Vedantya, the Karma 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 Karmas they attain infinite strength. The psychical condition, which makes the inflow of Karmic matter into the Soul possible, and which results in alleret Karma Bandha, Bondage of Karmas, is caused by the baneful influence of 1. FETTET Mithyātva, Wrong belief or perverse conviction, 2. farefa Avirati, Vowlessness; non-renunciation. An undisciplined vowless characterless life. 3. STATE Pramāda, Carelessness. 4. * Kasaya, Passions, and 5. TIT Yoga, Vibrations in the soul through mind, speech and body. The varieties of Mithyātva, Avirati, Pramāda, Kaşāya and Yoga, are described in a previous chapter, to which the reader is referred. This bondage of Karmas is of four kinds according to 1. Tafaiet Prakriti Bandha,-the nature of the Karmic matter which has invested the soul. 2. feefaaet Sthiti Bandha,-the period during which it is capable of remaining attached to the soul. 3. THU Rasa Bandba,-the character-mild or strong-of the actual fruition of this Karmic matter and 4. gregáy Pradeśa Bandha-the number of the Karmic atoms.

·Chapter VII. Fourth to the Fifteenth Previous Bhava. Fourth Previous Bhava of śramaņa Bhagavān Mahāvira. 30. After completing an existence of eighty-four hundred thousand years, without censuring his wicked actions and without making a firm resolve to abstain thence forward from such wicked deeds, the soul of Marſci was, after death, born as a celestial being with an age-limit of ten Sagaropams in Brahma deva-loka. Fifth Previous Bhava. On descent from Brahma dėva-loka at the expiry of his existence as a celestial being there, the soul of Marici was born, during the fifth Previous Bhava of Sramaņa Bhagavan Mahavira, as a Brāhmaṇa named for Kausika, in a village named #gre Kollāga 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. Kausika was well-versed in the six religious duties of a Brāhmaṇa, proficient in explaining the various interpretations of the Vedas, and was well-known throughout the country. He was engrossed 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 beliel. During the latter part of his life, he became a face Tridaņdi sapnyāsi, An ascetic bearing a triple staff. He died after completing an age-limit of eighty hundred thousand years. Sixth Previous Bhava. After enduring innumerable miseries as a minor god or as ·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 wundering in Samsāra for a long time, he was born during the sixth previous Bhava of Sramana Bhagavān Mahāvira, as a Brāhmaṇa named goats Puspanitra in Fur Sthuņāka village. Becoming disgusted with enjnying worldly pleasures for a long time, Puspamitra took phamHT Parivrājaka Dîkşā; Initiation into a Order of Parivrājaka mendicants, observed numerous religious practices mentioned in their canonical works and practi: sed very severe austerities, Puspamitra lived for seventy-two hundred thousand pūrva years, Seventh Previous Bhava: Puşpamitra was born, during seventh previous Bhava of Bramaņa Bhagavån Mahāvīra as a god adorned with divine oro aments in Saudharama dèya-loka. Eighth Previous Bhava. Descending on the expiration of his divine age-limit as a celestial being, he was born as a Brahmaņa námed fanta Agnidyota in care farat Caitya Sannivesa. During the latter, portion of his age-limit of sixty-four, hundred thousand pūrva years, he took Parivrājaka Dikşā. Ningth Previous. Bhava: After death, he was born, during the ninth previous Bhava of Sramaņa Bhagavan Mahavira, as a god with a medium agelimit in 1śāna deva-loka, Tenth Previous Bhaya. After experiencing various divine pleasures for a long time, he was born, during the tenth previous, Bhava oft áramma Bha- ·209 gavān Mahārira, as -a son named afta Agnibliūti to pay Śivabhadrā, wife of a Brāhwaņa nawed at Sumila of fer Mandira village. 22 In due course of time, Agnibhūti attained youth. One day, a Parivrājaka mendicant named fra Sūrasòna, wandering from village to village happened to arrive at Mandira village. He was competent in sixty kinds of physical sciences, clever 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. Sūrasena 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 Sūrasèna. They then took their seats at a suitable place for thc purpose of bearing 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 Sūrasena 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 necklace, -which is fit for sportive amusements like 7 Nandana Vanä, on Mount Meru,-which is replete with 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 lotusfibre is not sufficient to restrain an intoxicated 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 have been caused by bereavement of separation from a beloved female or from 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 “0 •worthy man! what is possibly unaccountable to you? Hear me if you have a curiosity to know. An account of the Parivrājaka. "I was a very wealthy man at salt Kaušāmbi, and was always ready to help numerous poor, helpless, estranged, and terrified 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 froin my couch and as I was looking around I saw several formidable blood-thirsty bandits fully equipped with sharp daggers, bows and arrows, discus, spears and other sharp-pointed weapons in their hands, and shouting loudly “Kill, Kill", plundering the mass of wealth carefully hidden under the ground, takiog possession of horses from different stables, defeating servants and guardians fighting with them in self-defence, and taking away metallic vessels and house-hold furniture, as if they were warriors of the God of Death or the companions of Hell or the Grand-fathers of Wickedness. On seeing them and becoming bewildered with imminent danger of impending death, I called out for my body-guards, but although I repeatedly called out for them, they did not even answer once, as if they were intoxicated or in a swoon or as if they had become perfectly senseless. I at once thought that they must have been placed under the influence of artificial sleep by the robbers or they must have been rendered senseless by some ·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 a thick forest. The robbers took away every-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 even for my maintenance. When there was nothing left for my maintenance, I thought within myself, "Can I not feel ashamed by becoming a wandering mendicant 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 fact Tridandî,-an ascetic bearing a triplo staff. I respectfully bowed down before him and took my seat facing him. We tben narrated our mutual experiences of this life and I gave him a short description of my wretched life. The ascetics said, “O child I leave aside your gorrow and adopt fortitude. It is a very common ocourrence. It is said : It is not a very sad event that wealth does not remain per- ·212 manent with wicked persons but what is highly sorrowful is that wealth ignores even excellent individuals. Besides, the insolent and indifferent wealth does not even care for noble birth, beauty, strength, superior knowledge, or for valour. 1 How can good concluct be expecter from the overwhelming influence of the wealth which has acquired fickleness by its association with the waves of the occan, which has got aclamantine power by being produced along with FrTHulot Kaustubha Maņi (a jewel produced at the churning of the ocean; an ornament of Vişņı), which has acquireil dirty habits by contact with the * Kalanka, Blemish, of the Moon with whom she lived, which has left off polite manners hy association 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 occan? 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 some 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 “O illustrious man! Now you should always keep yoursely with religious observances in every way, because even immense wealth of persons disinclined to religious practices goes to destruction, while those who are very careful in religious observances readily acquire prosperity even if they are destitute of wealth, On hearing this precept and becoming indifferent to worldly ·213 enjoyment, I accepted aan Diksā, Initiation in an Order of Trilaņķi ascetics. Therefore, O worthy man! I havc thus narrated the account of the cause of my indifference to worldly objects previously askerl by you. Now begin to practise religious observances." Becoming greatly rejoiced on hearing this account, and with an arlent desire of taking Parivrājaka Daksā, Agnibhūti, the soul of Marîci, bowed down before the Tridandi ascetic and bringing the folded cavity of the palms of his hands in front of his forehead, spoke thus.- . O Master! You have done well that you accepted Diksā under those circumstances causing indiffcrence to worldly objects. By hearing this account, ny desire for enjoying the pleasures of this world has completely disappeared, fascination for deceipt has ceased, and the jewel of correct knowledge has manifested itself. 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 thousanri pūrva yeers. Eleventh Previous Bhaya. The soul of Marici during the eleventh previous Bhava of Śramaņa Bhagavān Mahāvīra was born as a god in Sanat Kumā. ra deva-loka Twelvth Previous Bhava. Leaving the Sanat Kumāra deva-loka in due course of time, the soul of Marſci during the twelvth previous Bhava of śramaņa Bhagavān Mahāvira was born as a Brāhmaṇa named ITT 13T Bhāradvāja in the excellent town sääferat Svetambikā, There also, after enjoying pleasures and pains of this world aequired by his previous deeds, be took Parivrajaka Diksā 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 Bhava. During the thirteenth previous Bhava of śramaņa Bhagavān Mahāvīra, the soul of Marici was born as a god in Mähendra deva-loka. Surrounded by numerous attending gods in the Vimā. na 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, a human being, a lower animal, or as a hellish being, the soul of Marîci, during, the fourteenth previous Bhava of Śramana Bhagavān Malāvira, was born as a son to Hifaafa Kāntimati, wife of a Brāhmaṇa named fifa Kapila of TIHTEET Rājagriha Nagara. He was named strat Thávara 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 ascetios practising difficult religious vows nor to wandering mendicants of any other creed out of enchantment of excessive illusion. One day, he met with a fact Tridandi ascetic whose nose was flat and whose teeth and upper lip were cleft. On seeing him, 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, with his lotus-like 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 Parivräjaka mendicant consecutively during some of his preceding lives, he went to the Tridandi ascetic and bowing down respectfully before his feet, he requested hin for a preaching op religion, Thinking him to be a fit person, the Tridandi ascetic explained him the 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 ! 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 ascetic said "O excellent man! Listen! Having thoroughly attained puberty, perfectly full of the relish of sexual desires, fearful on 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 innunierable group of crafty crooked ideas, combined with the dreadful maring of arrogance, and with the flame of the fire of #9 Manmatha, the God of Love and tender with the dense cover of vice; and leaving off disrespectfully my home and my kinsmen 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 handsome like small garden ponds, I spent much time in enjoying ainorous sports with a dancing-girl named TiTETT Anangasènā. Deeply involved in filial love towards her, I used up the ·entire wealth earned by my father and my grand-father, in constantly giving her costly ornaments, valuable garments, eatables, flowers, and perfumes. When however, 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 offal remaining after the completion of a meal. I then left Anangasènā's residence and went to my own house. Becoming greatly distressed, on seeing my house full 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, [ 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 wax, I found a written Bhoja-patra,-Leaf of a Birch Tree, and on reading the writings out of curiosity, I came to know the account of a 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. Gring 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 tallion with the description on the leaf Then, on an excellent night after giving an oblation of food in various lirections, 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 emanations like sparks of fire produced by the exaled wind 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.

·217 Stupified by the excitement of very powerful poisong, 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 compassionate tenderness, they treated me for snake-poisoning. By thair medicinal treatment and the influence of mystic 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 inpate disposition, a friendly relation was formed with him. On a certain occasion, he secretly taught me the correct method of conjuring up a female yakşa in a cave and requested me very respectfully, saying, "If you associate, we will enter the cave." I accepted his request owing to my strong attachment for enjoyment of sensual pleasures. become my After an uninterrupted journey for several days, we reached & cave named auge Valayāmukha. 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 conjunction, 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 Yakşa 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 (Embelie 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-# Manmatha,--the God of Love,--who enchan- 28 ·918 ted the mind like a Goddess of Prosperity and Beauty of the under-world, or tha Rati,-one of the wives of Kāma, or a divine female, and who held toy-lotuses in her charming hands, and becoming love-lorn by the lust of sexual love, we tried to approach the female Yakşa. 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 wounded 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 Kşetrapala,-a tutelary deity of the fields-with a very heavy body like a huge elephant issuing from a bower 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 gound, 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 behaviour. With these words, he caugbt hold of us who were trembling with fear like withered leaves Bet in motion by winds, and seizing us suddenly by the feet like a young lamb, he hurled us with such tremendous force that we fell in front of the door of the retur Valayāmukha cave. .نور ·219 We passed the remaining portion of the night, as if we were in deep sleep. At Sun-rise, we opened our eyes and began to think "Which is this country? Who brought us here ? Why did we sleep on this ground? Where is that cave? Where is the tempat Yakşa kanyā,-female Yaksa ? 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 EFFICIT Bènātaţa Nagara. There also, we found out a man possessing supernatural knowledge and powers, named fader Sivasundara, We secured him by politeness and other means. He was greatly pleased with us, and he willingly gave us metaata Á Katyāyaniya Mantra, -the Kātyāyaniya spell-and showed us the procedure of accomplishing it. -- - I commenced the sacrificial ceremony, in the temple of efekt Candikā, Durga-dèvi, as shown by the teacher. Although becoming terrified, owing to want of audacity 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 as Kāla--vètāla, ( 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 been misa instructed by some impudent man and undoubtedly stretching forth his powerful arm, he drew me near Durgā-dèvi 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, O! 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 believe in the fault of desire of worldly pleasures which is quite ·220 apparent? You have acted very wisely that you took this vow, I am also desirous of having that vow, you, therefore, do me the favour of giving me Dikşā. He, there-upon, initiated Thāvara into his Order of Mendicants, and Thāvara was then busy with his religious duties. He was very firm in practising most difficult penances, but his true knowledge was occluded 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 Marici, was born during the fifteenth previous Boava of śramaņa Bhagavān Mahāvira, as a magnificent god in gant Brahma deva-loka. Let it be remembered that the soul of Marici became a wandering mendicant for six future lives on account of his fondness for the doctrine of a REE Tridandi,-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 faith Nica Gotra Karma,-a Karma inducing birth in low families-on account of his boasting for his noble family. Therefore, on seeing the evil consequences of propagating against the Teachings of the Tirtbankaras, 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 and of boasting for noble birth. JAIN SRI SOCIETY 18 SAMAY APANA -

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जीवात्मा
Ayatma Kalpa-druma
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·INDEX, Abhaya-dana 88, 90 Abhigraha 43 Adhah Loka 20 Adhi Dvipa 22 Adharma 3 Adhigamaja Samyaktva 61 Aglātiya 12 Agnibbūti 209, 213 Agnidyota 206 Agni Kāya 10 Agni Kumāra Agni-mānèndra 120 Agra-mahisi 14 Aguru-laghutva 8 Airāvata-Ksetra A-jīva Tattva 1 A jiva 1, 2, 3 A-jñāna 52 A-loka 8 A-lokākāśa 20 Amitagatindra 120 Ananta Caritra 4 Darsana 4 Jhāna 4 Kāya Jivas 10 Virya 4,8 Anābhigrabika Mithyātva 43, 44 Anābhogika mithyātva 49 Anādi Ananta 40 Sānta 40 Animā 15 Antarāya Karma 69 Anukampå 65, 67 Ap Kâya 10 A parigraha Aparyāpta Asanjni A-sanjni Pancendriya Agura Kumāra Avadhi Jñana 138 Avagāhanatva 8 Avyābādhatā 8 A-virati 8 Abhigrabika mithyātra 44, 45 Abhinivèsika mithyātva 44, 49 Abāraka 18 Anapina 18 Ārya Kşetra 23 Aśrava 3 Āstikya 68 Asuri 194 Atmã 4 Ayuh Karma 69 Balindra 120, 121 Bandha s Bādata 11 Bahubali Bhakta Kathā 53 Bharata Cakravartin 177, 178, 179, 180, 181 Mabārajā 177 Bharata Ksetra 22, 23, 179 Bhäradbvāja 213 Bhoga Bhūmi 26 Bbuja Parisarpa 16, 17 3 1 19 ·Bhuvana-pati gods 21, 117 Bhütānendra 120 Birth of Marici Kumāra 168 Brahmacarya 106 Brahma deva-loka 138 Brāhmi 101, 154 Cakşu Indriya 4 Camarèndra 120 Catur-indriya 13 Catur-vidh Sangha Catuspada 8 Caritra 4 Cārvāka 3 Darsana Mohniya Darśanāyaraniya Karma 69 Dayā 68 Dayā-dāna 68 Dāna 112 Dāyaka Suddhi 98 Deşa Kathā 53 Deşa Virti Deva Gati 8 Deva 115 Daya Suddbi 100 Dharanendra 120* Dharma 3, 84, 85 Dharmopagrabika-dāns 98 Dhataki Khaņda 20 Diga-kumāri 120 Diſi Kumāra 120 Dikşā of Marici Kumāra Dravya 15 Dravya Prāna 4 Dvèşa 78 Dvi-indriya 18 Ekèndriya Jivas 4, 13 Eternal Peace 1 Hinal Bliss Final Emancipation Garimă 15 Ghana Vāta Valaya 20 Ghanodadhi Vāta Valaya 20 Ghoşèndra 120 Ghrāņendriya 4 Gospada 82 Gotra Karma 69 Gräbaka Suddhi 99 Haimavata Kşetra 22 Hairanya Kşetra 22 Hari Kşetra 22 Harikāntèndra 120 Hari sähèndr 120 Himavān 22 Iksu-vara Dvipa 22 Inanguration of Śrī Sangha 163 Indra 120 Indriyas 6 Ifāna deva-loka Isänendra Jalacara Jivas 16, 17 Jalakantèndra 120 Jala prabhèndra Jambu Dvipa 21 Jambu Vriksa Jāti 184 Jiva Tattva 1 Jiva 1, 2, 3 Jiāna Dāna 89 Jäānāvaraniya Karma 69 Jilāt Khanda Vana Jáāt Ksatriaya Jyotisk 21 Kapila 214 .

·225 3 Karina 1, 5 Karma Bhumi 20, 21 Kausika 207 Kala 101 Kala Suddhi 101 Kalodadhi 20 Kāpota Leśyā 136 Kaya Yoga 4 Kèvala Darśana 48, 49, 108 Jöāna 48, 49, 168 Krişna Leśyā 136 Ksatriya 56 Ksetra 14 Kșīra 22 Kşira Samudra 22 Kșira-vara Dvipa 29 Ku-deva 34 Ku-dharma 36 Ku-guru 35 Kulakara 14 Kundala Dvipa Laghimā 15 Lavaņa Samudra 20 Lantaka dèva-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 20 Madhya Loka 20 Maha Himavan 22 Mahā Sāla Mahima 15 Makara 82 Mana Yoga 4 Mapaḥ Paryāya Manusya 14 Marici Kumāra Marici Muni Marici Parivrājaka Materiality 1 Matter 1, 2, Mahā ghosèndra 120 Mahendra 129 Manas Sarovara 68 Mānuşottara 20, 22 Mithyātva 37, 49, 64, 81, 82 Moba 176 Mohaniya 67, 82 Moksa 1, 45, 68, 85,150 Moksa märga 45, 68, 150 Moksa Pada 185 Mount Astāpada 177, 180 Mount mèru 21. Muktātma 1, 7, 8 Mundane 1, 2, 3 Nami 15, 156 Nandana Vana 209 Nandisvara Dvipa 22 Naraka Gati 13 Nayasāra 73, 75, 76, 78, 84, 85 Nāga Kumāra Nārakas 14 Nāraka Bhumi 14 Nirjara 5 Nirvāņa 186 Nirvėda 65 Nişadha 22 Nisarga Samyaktva 61 Nila 22 29 ·226 Nila Leśyā 137 Non-living 1, 2 Non-Soul 1, 2 Padma Leśyā 137 Pancendriya 14 Pańka Prabha 139 Paramadhāmi 138 Paryāpta 9 Paryāpti 17 Paryaya 9 Patanga 126 Perfect Knowledge 1 Prabhajanèndra 120 Prakamya 15 Pramāda 53 Prāņa 4, 17 Prithvi Kāya 10 Pudgala 1 Punya 4 Purima-tala Purnèndra 120 Puşkara-vara Dripa 20 Puşpamitra 208 Ramyaka Ksetra 22 Rasanā Indriya 4 Ratna Prabhā 139 Rāja Risabha-dora Rājya Kathā 53 Rijusutra 48 Rişabha-deva Swami Romapakkhi 17 Rukmiņi 22 Šankā 85 Satrumardana 72, 73, 75 Sèşa Nāga 85 Šikharin 22 Śila 102, 105 Śrotrèndriya 4 Sukla-dhyāna Śukla Lèśyā 137, 138 Śvasośvāsa 4 Sakāma Rūpitva 9 Samsaya 52 Samsāri Jiva 9 Samvara 3 Samvega 65 Samyaktva 8, 65, 84, 85 Sangraha Naya 48 Sanjni 15 Sanat Kunăra 138 Sa-prāņa Sthāvara 9 Saudharma deva-loka 138 Saudharmòucira 129 Sädhäraņa Vanaspati Kāya 11,12 Sāla 65 Soul 1, 2 Sparśana Indriya 4 Sthāvara 9, 13, 22 Sthānāka Sannivośa 208 Stri-Kathū 53 Su-deva 24 Su-dharma 31 Su-guru 34 Su-patra Dāna 68, 88 Susumāra 16 Suvarna Kumāra Sūksmatva 8 Sūmangala 68, 154 Sündarī 68, 154 Sūrasena 209,211 Svayambhu Ramana 22 Svayam Prabhā 22 ·227 Tamah Prabhā 20 Tamah Tamah Prabhā 20 Tèjolèsya 136 Thalacara Jivas 16, 17 Tiryanca 14 Trasa Jivas 9. Tri-indriyas 13 Udaddhi Kumāra Urdhva Loka 20 Vacana Yoga 4 Vaikriyaka Sarīra 15 Vaimānika 129 Vanaspati Kāya 11 Vasitva 15 Välukā Prabha 20 Våņa Vyantara 126, 127 Váruņi-vara Dvipa 22 Vāta Valaya 19 Vayu Kaya 4 Vāyu Kumāra 113, 118, 119 Vedaniya Karma 69 Vodāntists 3 Vèņu-dévèndra 120 Vide ha Ksetra 22 Vidyā dhara 176 Vidyat Kumāra 120 Vikalèndriya 53 Vinami 156 Vinaya 52 Vinitā Nagari 14.8 Višisthèndra 120 Virya 6 Vyantara 21, 126, 127, 134 Vyavabära Naya 51 Vyavahāra Rāśi 12 .

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·A SET
of
EIGHT BOOKS
Ву
Muni Sri Ratna Prabha Víjayají.
YA
ŚRĪ JAINA SIDDHANTA SOCIETY.
Pānjrā Pole Upāshraya.
Pānjrā Pole
AHMEDABAD.
[India]
1947.

·1. Sramaņa Bhagavān Mahavira Vol. I Part I Life.
2. śramaņa Bhagavān Mahāvīra Vol. I Part II Life.
3. śramaņa Bhagavān Mahāvira Vol. II Part I Life.
4. Sramaņa Bhagavān Mahāvīra Vol. II Part II Life.
5. Sramaņa Bhagavān Mahavīra Vol. III Gañadhara-vāda.
6. śramaņa Bhagavan Mahāvīra Vol. IV Nihnaya-vada.
7. Sramaņa Bhagavān Mahāvīra Vol. V Part I Sthavirāvali,
8. śramaņa Bhagavān Mahāvīra Vol. V Part II Sthavirāvali.

·VOLUMES of śramaņa Bhagavān Mahavira". Series. In the year 1941-42. Four Volumes of the book " Śramaņa Bhagavān Mabāvīra” written in English, from authentic material collected from Jaina Scriptures and other sources, by Múni Mahārāja Śri Ratna Prabha Vijayaji-a disciple of Śāsana Samrāt 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 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 print ing 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 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 explained in the Accompanying Table of Contents of each volume. The market-price of Printing Paper has considerably increased and printing charges have increased three to four times, on account of beavy labour-costs. Taking into consideration the of good ·4 enhanced 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 prosent, Volume IV Nihnava-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 Śraniaņa Bhagavān Malāvîra-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 bħavas (worldly existences) of the last-(twenty-fourth ) Tirthankara-Šramaņa 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. etc.

·Contents Sramaņa Bhagavān Mahāvira. Volume I. Part I. CHAPTER I. Jiva Tattva and A-jiva Tattva-Kinds and Varieties of Souls-Sthāvara Souls-Nigoda Living Beings-Tras (mobile) Souls-Varieties of Indriya Souls-Nārakas-Tiryancas- Manusyas-Devas-Kinds of Tiryanca Pancendriya Souls-Sthalacara-Jalacara Khècara-The Universe. CHAPTER II, Su-deva-Arhat Déva-Su-guru-Su-dbarna; Ku-deva Ku-guru-Ku-dharma-Mithyatya-Kinds of Mithyātva- A-virati-Pramāda-Kinds of Pramāda-Kaşayas-Kinds of Kaşāyas- No-kaşāyas-Yoga. CHAPTER III. Samyaktva-Kinds of Samyaktva-Story of the Farmer-Signs of Sanyaktva, CHAPTER IV. First Previous Bhava of śramaņa Bhagavān Mahävira-King Satru-mardana of Jayanti Nagari-Nayasāragoing to neighbouring forests for bringing timber-Nayasāra giving food and drink-materials to Sådhus who had lost their way. in the forest-Preaching of Dharma-Varieties of Dāna-Sila (chastity)-Tapaḥ ( austerity )-Bhāva-Sanyaktva. CHAPTER V. Second Previous Bhava (as a celestial being in Saudharma deva-loka-Dòvas or Celestial Beings-Kinds of Bhavana-pati gods-Kinds of Vyantara and Vāņa-vyantara gods- Vaimānika gods-Number of Vimāns (celestial cars)-Colours of Vimans-Height-Age-limit-Food-Respirations-Leśyās eto. of Celestial Beings-Previous Bhavas of Celestial Beings-Future Bhavas of Celestial Beings. CHAPTER VI. Third Previous Bhava. Rājā Rşabha-deva of Vinitā Nagari-Diksā of Rājā R$abha-deva-Kevala Jhāna of ·6 Bhagavān Rşabha Swami-Final Emancipation of Maru-devi Mātā- Sermon of Bhagavān Śri Rşabha Swami-Birth of Marici-Diksā of Marîci Kumāra-Story of Angāra-dāhaka-Marîci Munibecoming slack in performing religious duties-Marſci Muni assuming the apparel of a Parivrājaka-mendicant-Bharata Chakravartin orders out five hundred bullock-carts full of food and drink materials-Tîrthankara Bhagavān Śrî Rşabha-dòva goes to Mount Astāpada.-Explanation of avagrahas-In the Samavasaraņa there, Bharata Cakravartin asks the Bhagavān whether there will be any other person who will become a Tîrthankara like himself in future or not? On Bhagavan's pointing out to him, his own son Maríci, who was sitting in a corner-dressed as a Parivrājaka-as a future Vāsudėva, a future Cakravartin, and as a future Tîrthankara, the delighted Bharata Cakravartin went to Marici and paid him honage 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-Nirvāņa (Final Emancipation) of Tirthankara Bhagavān Sri Rşabha-deva Swāmi.-Kapila becomes a disciple of Marîci-Some considerations about birth in a low famly-Karma Philosophy-Kinds of Karmas. CHAPTER VII. Fourth Previous Bhava as a god in Brahma dèva-loka-Fifth Previous Bhava as a Brähmaņa named Kausika in Kollāga village-Sixth Bhava as a Brāhmaṇa named Puspamitra in Sthuņāka village-Seventh Previous Bhava as a god in Saudharma deva-loka-Eighth Previous Bhava as a Brā. hmaņa named Agnidyota in Caitya-sannivèśa-Ninth Previous Bhava as a god in Iśāna deva-loka-Tenth Previous Bhava as a Brāhmaṇa named Agnibhuti in Mandira village-Eleventh Previ. ous Bhava as a god in Sanat Kumāra deva-loka-Twelfth Previous Bhava as a Brā bmaņa named Bhāradhvaja in Svetāmbikā- Thirtee nth Previous Bhava as a god in Mahendra dòva-loka Fourte enth Previous Bhava as a Brāhmaṇa named Kapila of Rājagriha Nagara-Fifteenth Previous Bhava as a charming god in Brahma devamloka.

·Vol 1 Part 1 Royal Octavo Size. Cloth-bound with Illustrations. Pages about 400. Price in Union of Hindusthāna. Rs. 8 (Eight). Packing and Postage extra. Forcign 16 s. U.S. of America. $. 4-0-0. śramana Bhagavān Mahāvira. Voll Part II CHAPTER I. Sixteenth Previous Bhava-Birth of Viśvabbati Kumāra-Viśvabhoti Kumāra going to Puspa-karanďaka garden for amusement during Spring-Festival-Viśvabhati Kumara treacherously sent with a large army to fight with a frontier feudatory prince at the instigation of Queen Madana-lèkhā. When Visvabhati Kumāra roturned home he realised that it was a well-designed plan of Madana-lèkhā to drive him out from the garden to make room for her son Višākha-nandi. Becoming enraged at this insulting diplomacy, Viśvabhūti Kumāra renounces the pleasurable enjoyments of the world and he takes Bhāgavati Dikşa at the hands of Acārya Sambhati Sari. Viśvabhūti Muni practised severe austerities during his ascetic life and went to various towns and villages with the object of preaching the principles of the Tirthankaras-When Viśvabhati Muni-whose body had become greatly debilitated by continuous fastings and strict penances-was going for alms after a continuous fasting of one month at Mathura (Muttrā ), he was accidentally knocked down by a rushing cow. On seeing that Viśvabhati Muni had 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 a niyaņa-nidāna-(a firm determination ) to be able to possess after death, sufficient strength to kill all those persons at one blow, by way of revenge. Although Visvabhati 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 ·person expiating for his sinful act even on his death-bed, he was born as a gol in Mahā=śukra dėva-loka-Seventeenth Previous Bhava as a brilliant god in Mahă-śukra dėva-loka with an age-limit of seventeen (17) sāgaropam years. Appen lix No. 4 containing Some Note-worthy Points about the Sixteenth Previous Bhava of śramaņa Bhagavān Mahāvīra. CHAPTER II. Eighteenth previous Bhava of śramaņa Bhagavan Mahāvira-Tripristha Vāsudėva-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 Mrigāvati to Queen Bhadrā-When Mrigāvati altainer youth and murriageable age, King Ripu prati-Šatru 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 Kumāra, family-members, feudal princes, ministers, religious preceptors, and from & 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 worldly pleasures with her. Queen Bhadrā-the girl's mother-becoming displeased by this heinous act, and greatly distressed by public censure, went away to her parents' house in the Deccan and passed her days in mourning. The parents of Queen Bhadrā were very wealthy. A nice town named Māhèsvari-complete with high city-walls, beautiful buildings, temples, dharmaśālās (inns for travellers ), cattlecamps, big market-places, and gardens inhabited by wealthy merchants-was built for her and it soon became a very flourishing city in the South Ripu-prati-Šatru, · By this heinous act on his part, King came to be, afterwards, called Prajā-pati. (literally, husband of one's own progeny ) by the people, on account of his having a desire of sexul intercourse with his own daughter. The soul of ·Visvabhūti Mani, descending from Mahā-sukra dèra-loka, assum. ed the form of a foetus in the womb of Mrigāvati-dėvi portended by seven great dreams.-Birth of Tripristha Vāsudėva-Celebration of Birth-festivities.-Attainment of youth-Cleverness in wrestling, use of war-like weapons and various arts and sciences- Prati-Vásu-deva, Ašvagrīva of Rājagriha Nagara.-The soul of Visākha-nandi Kumāra, born as a lion in a den near the ricefields of the Prati-Vasudeva-One day, Prati Vasudeva Ašvagriva, 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 !'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 Candavega so widely respected by all your feudatory kings."- The lion in the rice-felds of Prati-Vasudeva Aśvagrīva was doing much damage to the cultivators of the fields, and so, they requested him to afford them suitable protection. Thereupon, Prati-Vasudeva Aśvagriva sent orders to his sixteen thousand feudatory kings to give their services by turns, for the protection of his cultivators.-The Prati-Vasudeva, 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-Vasudeva Ašvagrīva, sent an order through his messenger Candavega, to King Prajāpati to come and see him immediately.-At the time when Caņdavèga arrived at Potanapura, King Prajāpati, his princes, familymembers, ani 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, Caņdavèga, unobstructed by any rules of decency 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 receive ·the messenger and there occurred a sulden break in the revelry. Prince Tripristha Kumāra became greatly enraged at the rude behaviour of the Prati-Vasudeva's messenger anl having dealt him blows with his fists, feet, and stick, he took back all the valuable presents received from king Prajāpati. Now Prati-Vásudèva Ašvagrīva 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 Caņdavèga will cause his death-may turn out to be true. So, he at once sent another messenger to Prajāpati anl ordered him to go imme liately to rice-fields, and to give protection to his cultivators against the ravages of the lion lurking there. King Prajapati became rearly to go there, but both his princes viz Acala Kumara and Tripristha Kumāra vehemently implored him not to unlergo 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 unaccompaniet by his own brother and unassisted by any of his numerous solliers, 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 coaxed the lion for a duel fight with himself, and, as soon as the lion jumped on him, Tripristha 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 Prati-Vāsudeva Ašvagriva, and to inform him that as the lion was now 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, K.ng Prajāpati was extremely 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-Vasudeva Ašvagrīva, 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-Vasudova Aśvagrīva sent another messenger to King Prajāpati 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 unwilling 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-Vasudeva Aśvagriva was killed by Tripristha Kumāra. When Prati-Vāsudèva Ašvagrīva 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 :-"0 Kings! This Tripristha Kumāra is born as the first Väsudeva in the Bharata-kşetia, owing to his meritorious deeds of previous lives. You, therefore, leave off your ennuity towards him, seek his protection, and do respectful salutations to him. All the fendatory kings of Prati Väsudeva Aśvagriva fell at the feet of Tripristha Kumāra and accepted him as their supreme lord. On seeing that all the feudatory kings of Prati-Vāsudėva Ašvagrīva bad accepted service under Tripristha Kumāra, the queens of Prati Väsudeva went to the place where his body soaked in blood and mud was lying, and having laniented for a long time, they ordered their servants to gremate his body with due respect, When Triprisaha Kumar, ·12 returned to Potanapura theru was great rejoicing in the towń. After staying there for some time, Tripristha Vasudeva carry. ing with him cakra, chatra, dhanusya, maņi, 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 Bhagalpur 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 Daņdaka-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 wero fast asleep, Tripristha Vásudèra, 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 distance. 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 Vāsudeva cut the ties of the man with his discus and set him free. The man, then, said :-“I am a vidyādhara (a class of demi-gods ) named Ratnasekhara. Vijayavati-the extremély beautiful and charming daughter of the king of Simbaladvipa ( 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 Sinhala-dvipa, an inimical vidyadhara named Vāģu-vega, forcibly snatched away everything from me, and reduced me to this state.” Tripristha Väsudeva, then asked him :-“ Being a vidyadhara a demi-god), why are you desire ous of marrying a human female ? The vidyadhara said :-"O illustrious man I She is very beautiful and her "charms are unique ·19 With the consent of the vidyādhara, Tripristha Vasudèra made up his mind to have regular marriage with her and baveing gone to Suhala-dvípa, he married ker. Tripriątha Vāsudėva stayed there only for a few days, but returned to Potanapur leaving Vijayavatī there-Coronation of Tripristha Kumāra as Vasudeva-Arrival of Tirthankara Bhagavān Sri Srèyāmsa Nāth- Preaching-Acceptance of Samyakta by Acala Kumāra and Tripriştha Vāsudėva-Pouring of hut puolten lead into the ears of his bed-chamber attendent-Death of Tripristha Vasudeva and his birth as hellish keing in A-pratisthāna Narakāvāsa (dwelling for hellish beings) of Tamas-tamā ( Seventh ) Hell-Arrival of Dharma-ghosa Acārya-Preaching-Diksã of Acala Kumāra, Acala Muni-Severe austerities-Mokşa. CHAPTER ILI, Ninetoenth to Twenty-second Previous Bhavas. CHAPTER IV. Twenty-third Previous Bhava-Priya-nitra Cakravartin-Conquest of continents-To Māgadba Tirtha-To Varadānia Tirtha-To Prabhāsa Tirtha-To the temple of Sindhudevi, Kumāra-dèra of Vaitadhya-giri--Kritanāla-deva of Tamisrā Guphā-Fight with mlecchas-Return to Mūkā (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-Ascctic life-On death-Twenty-fourth Previous Bhava-Birth as a very prosperous god in Sukra dėva-loka. CHAPTER V. Twenty Fifth Previous Bhava-Birth of Nandana Kumāra-With advancing age, Nandana Kumāra becanie proficient in various arts and sciences-At the proper age, hiş father King Jitaśatru, thinking him quite suitable, installed him as a king in his own stead-Arrival of Poţtillācārya-His Preaching-Story of King Narasimha-Campaka-mālā-Barrenness-Consultation with ministers-Arrival of Ghoraśiva-Ghoraśiva going to burial-ground for accomplishment of spells-Duel-fight of King Narasimba with Ghoraśiva-Fainting of Ghorasiva-Appearance of Śriedėvi-A boon from the goddess-Request of Ghoraśiva, to allow to enter burial-ground fire for purification of his Biznes ·14 Ghoraśiva gives his own account-Fight between two vidyadharas- Somadatta-Mabākāla-Campaka-mālā-Birth of Nars-vikrama-bilavati-Nara-vikrama Kumāra sub luing Jaya-kunjara elephant- Dè hila-Samanta-bhadra Sari-Preaching-Nandana Rājà renounces the world-Diksā-Ascetic Life-Severe austerities.-Meditations of Nandana Muni on Deuth--bed. CHAPTER VI. Twenty-sixth Previous Bhava. Vol I Part II Royal Ostavo Size Pages about 450. Cloth-bound. Price In Union of Hindusthān Rs. 9/- Rupees Nine. Packing and Postage extra. Foreign 13. 8. U. S. of America $ 4-50. śramana Bhagavan Mahāyira. Vol II Part 1 Introduction. CHAPTER I. Descent from Prāņat deva-loka-Conception- Vision of Dreams-Description of Sakrendra-Kārtika Śèţha Kathā-- Śakra-stava. CHAPTER II. Sakra-stava (contd)-Ten Strange Events- Birth in High and Low families-Bed-chamber of Trišala-dèvi- Vision of Dreams-Description of the first Four Dreams. CHAPTER III, 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. Explanation 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 life-time of his parents-Movements of the foetus-Rejoicing- Valuable information about the nourishment of the foetus-Birth of Vardhamāna Kumāra.

·CHAPTER 7. Horoscope of Vardhamana Kumāra. CHAPTER VI. Celebration of Birth-festival by Indras and gods anl goddesses-Abhişèka ( anointing) by Intras and gods and In-Irāṇis an gorllesses on Mount Su-Mèru. Celebration of Birth-festival by Siddhartha, CHAPTER VII. Early Life-Vaming-Playing with boys- Molestation by a piśāca-Guing to School-Youth-Marriage- Family Relation. Death of Parents-Raquest 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 Kala of Ascetic Life- First Year of Ascetic Life-Going to Kūrmāra-grāma-Remaining in Kiyotsarga outside the villago-Gift of the half the portion of divine garment to Soma Brāhmin-Molestation from a cowherd- Went to Kollāga sannivèsī early next morning-Break-fast at the house of a Brāhmin named Bahula-Went to Morāga sanniveśa- Guest of Jualana Sarınā in one of the cottages of Duijjanta hermits-Taking of five abhigrahas (minor vows)-Went to Asthika (Vardhamāna) grā'nı-First Rainy Season at Asthika-grāmapassed with a continuous fasting of eight periods of a fortnight each-Molestation from Sulapāņi Yakşa-Ten Great Dreams-Astrologer 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 Suvarna-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-Candz-kausika sarpa-Gabhadra-Vidyāsiddha-Candralekha -Candrakantā-Dharna-ghoşa sūri-Preaching-Muni Gobhadra- Candakausika tāpas-Caņdıkausika sarpa biting Bhagaván-Enlight: ening Caņdakausika sarpa-Svetambika-Pradėsi king-On way Surabhipura-Meeting of Pradeśi Rājā-Crossing the River Ganges in a small wooden boat-Molestastion from-Nāga Sudanştra deva ·(soul of the lion severed into two piecos by Tripristhu Väsudeva)-Kambala an! Sumbala levas came to the rescueof the boat- Thuņāgasanniveśa-Puspa astrologer-Festival at Bhan-lir Vana Going to Rījagriha. Jina las ani Silhu-lāsi-Second Ruiny Season at Nålanda (a subarb of Rījzgriha )-in the house of a weaver named Arjuna, observing four fistings of one month each. First breakfast at Vijayaszth's ho:133-Saon1 breakfast at Anandaseth's house.-Thiri at Sanın 1:1 śuth's house anl the Fourth breakfast was at the house of a Brinin nael Bhula in Kollāga sannivèsa-Third Year of Ascetic Life-Going to Suvarna khala grāma-Cowherls preparing rise-pilling in an carthen pot -Gośāla becomes a niyata-väli-To Brī'ımını grāma-Upananla- Guing to Compā Nagari for ruiny season. -Tairl Riný Season at Cumpă Nayari doing various asanas (inalitative postures) and observing two fastings of two months cuch-Fourth Year of Ascetic Life-Went to Kollāga Sunnivèsa-In meditation outside the villag s-Sinna ani Vilyunnati-Giśāla beaten-To Pātralaka grāmz-Khan laku an'l Dantalikā-Gusala heaten-To Kumāra Sanni- Veśa-M ini Can Ira Acārya kille l at night unler suspicion of a thief-Mahotsava by gois-T. Curāka-grāma-Guśāla bound to a wooden frame on suspicion of being a spy from enemy-regions and when śramaņa Bhagavān Mahāvira was being similarly bount he was set free by two female hormits Somā an Jayanti sisters of astrologer Utpala. Went to Prista Champā.-Fourth Rriny Season at Prista Campā observing a fasting of four months anl practising various as202s (merlitative postures). Breakfast outsily the town-Fiftı Year of Ascetic Life-Went to Śrāvastī anl runrina: in kāyotuzz outside the town-Pitridatta and his wife Mrita vatsa-To Hala-lruta-grāma-In meditation under a haridru tree-Scorching of both feet-In the temple of Vásudeva at Mangala-To Kalurubūkā-grāma-Megha ani Kāla-hasti, To Ridina-bhami-( Murshidabad District) molestation from vulgar people-To Purņa kalasa grama molestation from two robber3-To Bhadilla Nagari (capital town of Malaya ).-Fifth Rainy Season at Bhadilla Nagari observing fasting of four months practising various meditative : posturas -Sixth Year of Ascetic Life-To ·17 Kayali Samāgama-Jambasapça-Tambaya sannivèsa-Nandisèpa Sthavira-Gośalaka had quarrel with quarrel with some of his pupils- Kapiya Sannivèśa.-Imprisoned as spies but set free by two parivrājikās named Vijaya and Pragalbhā.-To Vaišali. Gośāla becomes separated-Stayed at & blacksmith's work-shop-Asault by the black-smith-Went to Grāmāk sannivèśa-Bibbèlaka Yakşa. History of Bibhèlaka Yakşa-To śāliśīrşaka grāma-It was winter time-Molestation from Kataputanā Vāņa-Vyantari. To Bhadrikā Nagari-Sixth Rainy Season at Bhadrikā Nagari-observing a fasting of four months-At this place Bhagavān acquired Lokā- Fadhi Jóāna while experiencing the molestation of Kataputanā. CHAPTER X. Period of Chadmastha Kala (Cont) of Ascetic Life-Seventh Year of Ascetic Life.-Went to Magadhadèśa and stayed there moving about during winter and summer months and practising various vows.-To Alambhikā Nagarī Seventh Rainy Season at Alambhikā observing a fast of four months.-Eighth Year of Ascetic Life-Went to Kunđāka sanniveśa-Maddnā sanniveśa-Bahusāla-Lohārgala-Caught under suspicion of a spy and brought before King Jitsatru but set free .by the advice of astrologer Utpala who happened to be with king-To Purimatăla-In meditation outside the town. Vaggura śrāvaka-To Rajagriha-Eighth Rainy Season at Rājagriba observing a fasting of four months-Ninth Year of Ascetic Life-With the idea of destroying many Karmas simultaneously, Bbagavān went to Vaira-bhumi. Harsh molestation from anārya ( uncivilized) people for six months. Ninth Rainy Season in Vajra 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 Tapasa outside the village-Jesting by Grśala-Throwing of Tèjo-lèśyā towards Gośāla whose life was saved by Bhagavān by the use of ſíta-lèśyā. 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 Vanijya ·18 grāma and remained in Käyotsarga outside - the town. Ananda, srāvaka, foretold through his Avadhi Jñana, the Bhagavān's acquisition of Kèvala Jñāna within a few years-To Śrāvasti, Tenth Rainy Season at Śrāvasti Nagari observing a fasting of four months-Eleventh Year of Ascetic Life-In Kāyotsarga at Sānuşastika observing sixteen fasts and practising Bbadra, Mahā - bhadra and Sarvato-bhadra Pratima-Breakfast at the house of Ananda Gāthāpati-Went to Drad habhami full of nilècchas ( barbarians )-Remained in contemplation in a temple of Polāsa Yakşa outside Pèdhála grāma-Molestation from Sangama deva-Twenty tormenting harassments during one night-Inability to get pure food for six months as it was daily polluted by Sangama. Having failed in his attempt, Sangama goes away.-Sangama driven away from deva-loka-Break-fast at the house of an old cowherdess- To Alambhikā-Stuti by Vidyut Kumārèndra-Svetambika-Nagari -Stuti by Harissaha Indra-Srāvasti-The idol of Skanda-Kaušamabi Nagari-Candra and Sarya in mūla (original ) vimāna-Vānārasī Nagarī-Stuti by Saudharmendra-Rājagriha-Stuti by Išānèndra-Mithila Nagari-Honoured by King Janaka and extolled by Dharanèndra -To Vajśālī-Eleventh Rainy Season at Vaiśālī-In contemplation with a fasting of four months-Stuti by Bhatānanda (King of the Bhujanga-devas )-Jirņa Setha śrāvak-Abhinava Śreșthi-Kdvali-dèšanā-Twelvth Year of Ascetic Life-After breakfast at Abhinava Śrèşthi's house, Bhagavān went to Susumārapura. In contemplation under a Asoka tree in Asoka-khaņda-Utpāta of Camarèndra-History of Camarendra-To Bhogapura Nagaram molestation by a kşatriya named mahendra-To Nandi-grāma. Adorred by Nandi (a friend of King Siddhārtha ). To Mendbaka-grāma-Molestation by a cowherd-To Kaušāmbi Nagarī-King Satanika-Mrigavati-Abhigraha (wow) of Sramaņa Bhagavān Mahavira-King Dadhivahana and Queen Dhāriņi of Campā Nagari-Vasunati daughter of Dhāriņi-Dhanāraba śetha and Molā Sethāņi-Candanà-Pitiable condition of Candanā«Fulfilment of the abhigraho of śramana Bhagavā Mahavira-Bhiksā : of dry Uủada beans from Cardanā. To Summangalargrāma-Stuti bý Sanat Kumāra 'Indra-To Suksetra sapnivega-Homages - by ·19 Indra of Mahendra deva-loka-To Palaka-grāma-Molestation by Dhāhila=Went to Campā Nagarī-Twelvth Rainy Season at the Agnihotra-sālā of Svātidatta Brahmaņa at Campā Nagari observing four fastings of one mouth each, and attended constantly by Mañibhadra and Purņabhadra Vāna-ryantara :Indras-Svātidatia asked a number of questions on Atma (Soul) to śramaņa Bhagavān Mahavīra and they being answered in detail to his entire satisfaction, the Brahmana was greatly pleased, and he had high respect for Bhagavän-Thirteenth Year of Ascetic Life- To Jrimbhika-grāma. Indra did dramatic performance before Bhagavān and said that he would have Kèvala Jñāna on a certain day-To Mèdhaka-grāma-Honage by Camarèndra-To Şan. māni-grāma and remained in Kāyotsarga outside the village- Molestation from a cowherd-Thrusting of pointed sticks into both the ears of I hagayan-Went to Madhyam Apāpā Nagari- Siddhārtha Vaạik and Kharaka Vaidya saw Bhagavān with the šalya when he went to Siddharth's house for alms-Both the Vanik and the Vaidya followed Bhagavan and they removed the sticks from his ears when he was in Kāyotsarga. Thus Sramāņa Bhagavān Mahāvīra passed 127 years (Twelve years and a half) as a chadmastha A scetic, Vol II Part Pages about 700. Cloth-bound. Price in Union of Hindusthân Rs. 13. ) acking and Postage extra. Foreign 26 8. U. S. of Americà. $. 6. 50. Śramaņa Bhagavān Mahāvira. Voi il Part 1 CHAPTER I. Acquisition of Kerala Jrāna at Jrimbhikagrama-First Samavasarana-l harma-dèšanā-To Madhymā Nagari --Saniavasaraña and Dharma-deśanā in Mahasena Vana-Eleven Brahmin Teachers (Indrabhati with bis two brothers and others) doing Yøjba-cereſnepie's..at the house of Sumilācārya-Pratibho. Haus bestial Diksā of Eleven Taschets with thek 4400 pupils Apps ·20 ointment of the Eleven. Pandits as Gaŋadharas (chief disciples ) and as teachers of their own pupils-Dikşā of Candanā--Establishment of “Catur-vidba Sangha” consisting of Sadhus-Sadhvis- Śravakas and Śrāvikās-Explanation of the applicability, with three nisidyas, of the Universal Law of “ उप्पन्नेइ वा विगमेइ वा धुवेइ वा Uppanndi vā, viganòi vā, dhuvèi vã (of Production, Destruction or Permanence) to all objects of the Universe and the Preparation of the Dvādaśangi of the Jaina Scriptures on Vaišākha sud 10 (Tenth)-Went to Rājagriha along with his samudāya of 4411 pupils. Samavasarana-Dharma-dèšanā-Acquaintance with King Śreņika, queens, princes, and other members of the royal family- Diksa of princes Mègba-Kumára, Nandisèņa-Samyaktva of Prince Abbaya Kumāra, Sulasă etc.-King Śrènika and several persons had perfect faith in Jaina Religion-Thirteenth Rainy Season at Rājagriha. CHAPTER II, Fourteenth Year of Ascetic Life-Went to Videha-To Brāhmaṇa-Kunda-grama-Dharma-deśanā-Diksā of Jamāli and Priyadarśanā-Diksā of Rishabha-datta and Devananda -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 Śrāvasti-Diksă of Sumanobhadra and Supratiștha-To Vānijya-grāma-Añanda śrāvaka took the vows of a śrāvaka. Fifteenth Rainy Season at Vāņijya-grāma. CHAPTER III, Sixteenth Year of Ascetic Life-Went to Magadha-after the sainy season-Rājagriha-Diksa of Salibhadra and Dhanya setha-Sixteenth Rainy Season at Rājagriha Nagari. CHAPTER IV. Seventeenth Year of Ascetic Life-Went to Campā Nagari-Mahaccandra Kumāra-His Parva Bhava-Diksā- To Vitabhaya Pattana-King Udāyana was extremely glad to receive Bhagavān-Diksa of Udayana-Journey to Vidėha was very long and severe during summer-Many Sadhus suffered from hunger and thirst-Cartfuls of sesamum seeds on the way- Kamadeva Sravaka-Molestation to Kāmaddra-To Vānijya-grāma. Seventeenth Rainy Season at Vanijya-gram. Eighteenth Years of ·21 Ascetic Life-Went to Benares-Vows of Śravaka-dharma taken by nillionairs Culanīpitā and his wife śyāmā and Surādèva and his wife Dhanya-Bhagavān highly honoured by king Jitaśatru of Benares-To Alambhikā-Vows of Śrāvaka-dharma taken by the millionair Cūllaśataka and his wife Babulā-Poggala Parivrajaka. His Vibhanga Jñāna and Diksa-To Rājagriha-Diksă of Mankāti- Kin-krama, Arjuna-Kāśyapa, Vatsa, Mèdha etc.-Eighteenth Rainy Season at Rājagriha. Nineteenth Year of Ascetic Life-Stayed at Rājagriha for some time after the rainy season-Meetings with King Sreņika became more frequent-Incident of a leprous man rubbing infections purulent matter on the body of Śramaņa Bhagavān Mahāvīra-Questions about the leprous man-Foretelling about Śrènika. Proclamation of King Śrèņika- Ārdraka-Kumāra receives an image of Ādināth Jineśvara, as a present from Abhaya Kumāra-Jāti-smarana-Ardraka Kumāra secretly leaves his home and comes to India-Takes dikşā-Marriage with Srimati at Vasantapura. Again he takes dikşā after an interval of 114 years and goes to Bhagavān-On the way he meets with and discusses with Gośālā, Brāhmaṇa sannyasins, hasti-tāpasas etc. Diksā of Abhaya Kumāra. Some stories about Abhaya Kumāra-Dīksā of thirteen queens and twenty-three princes of Śrèņika. Nineteenth Rainy Season at Rājagriha-Twentieth 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 Mrigavati and Caņdapradyota in the presence of the Bhagavān-Story of Brāhmaṇa-putra-Dharmadeśana-Story of a goldsmith of Campa- Dikşā of Mrigāvatī–Kèvala Jřāna, of Mrigāvati-Dikṣā of Eightqueens of Caņdapradyota Twentieth Rainy Season at Vāiśāli. CHAPTER V. Twenty-first Year of Ascetic Life-Went to Kākandipuri-Dharma-deśanā-Dikşā of Dhanya Kumāra of Bhadrā šethāņi-To Kampilyapura. Vows of a śrāvaka taken by Kund Kaulika-Diksā of Sunaksatra-To Polāsa pura-Saddālaputra -To Vāņijya-grāma, Twenty-first Rainy Season at Vānijya-grāma Twenty-second Year of Ascetic Life-Went to Rājagriha-Yows ·22 was of a śrāvaka taken by a very wealthy man named: Mahāśataka- Revati, his wife-Harsh words to Revati-Prāgascita-Anasana- First deva-loka-Twenty-second Rainy Season at Rājagriha- During the Catur-māsa-several sadhus of Pārśva Nāth had discussion with Bhagavān and they were convinced that śramaņa Bhagavān Mahāvīra sarvajna and sarvadarsi- Twenty-third Year of Ascetic Life-Went to Kritangalā Nagarī– Discussion with Skanda Kâtyāyana Parivrajaka-Diksā-Pratimas- Sanlekhanā-To śravasti-Vows of a śrāvaka taken by millionairs Nandini-pitā and his wife Asvinī-and Sabhipitā and his wife Phalguņi-Twenty-third Rainy Season at Vạijya-grāma-Twentyfourth Year of Ascetic Life-Went to Brāhmaṇa-kuņda-grāma- Jamali gets separated-To Kauśambi-Sūrya and Candra came in their original vimāna for homage-Candana Pravartini went away to her upāśraya-To Rajagriha-Conversation of Jaina householders of Tungikā with disciples of Pārsva Nath-Marņāntika sanlekhanā of Abhaya Kumāra Muni, Twenty-fourth Rainy Season at Rājagriha. CHAPTER VI Twenty-fifth Year of Ascetic Life-Change of Government in Magadha-desa-Imprisonment of Śrèņika-His death-Removal of Capital to Campā Nagari-To Campā-Dikşā of ten grandsons of Śrèņika (Pamda Kumāra and other princes - Diksã of Jina Palita ( son of Mākandi and Bhadrā) and many other wealthy merchants- Went in the direction of Videha-Diksā of Gāthāpati Ksemaka, Dhritidhara 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- 46 hundred thou: sand soldiers killed-Bhagavān came to Parnabhadra Chaitya of Campā-Dharma deśanā-Dikşą of ten widowed queens of Sreņika (Kāli and others )-Went to Mithila-Twenty-sixth Rainy Season at Mithilā. Twenty-seventh Year of Ascetic Life-Went to śrāvasti after the rainy scason-Diksā of Halla and Veballa-Final meeting of Gośāla-Tèjoleśyā-Apanda Muni-Gośālak's discussion Sarvāpubhati Muni-Sunaksatra Muni-Tèjoleśyā on Bhagavāa Mahāvini-Io Mithilā I wenty-seventh Rainy - Season: at-Mithili. - 1 ·23 CHAPTER VII. Twenty-eighth to Thirty-fifth Year of Ascetic Life. KHAPTER VIII. Thirty sixth to Forty-second Year of Ascetic Life. CHAPTER IX, Nirvāņa, CHAPTER X. Jaina Dharma in Royal Families-Prominent Sādhus-Sadhvis-Śrāvakas-and Śrávikas of śramaņa Bhagavān Mahavira. CHAPTER XI. Social-Political, and Religious History of the Country. Vol Il Part It Royal Octavo 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. $. 7. 50 C. Will be Ready by the End of the Current Year. Śramana Bhagavān Mahāvīra. Volume III Ganadhara-vāda- CHAPTER I. to XI. Discussions with the Eleven Ganadharas (chief disciples) of śramaņa Bhagavan Mahāvira. Gañadhara-väda. . Royal Qctavo Şize Cloth-bound. Payes about 600, Price in Union of Hindusthn Rs. 10/- Ten. Packing and Postage extra. Foreign 20, s. U. S. of America $ 5.00 Five Dollars.

·Ready for Sale - October 1947. Śramaņa Bhagavān Mahāvira. Volume IV. Nihnava -vāda CHAPTER I. to CHAPTER X, Discussions with the seven Nihnavas of the dèśa visamvadi type and Botika of the sarvavisam vādi type, with an Introduction. Nihnava-vāda. Royal Octavo Size. Cloth-bound. Pages 400 Price in Union of Hindusthan. Rs. 8 Rupees Eight. Packing and Postage extra. Forein 16 s. U. S. of America S. 4. 00, Four Dollars. 1 Śramaņa Bhagavān Mahavira. Vol V Part I Sthavirvali Part I. Containing summaries of Life-incidents and an index of the Chief Works composed by them-of the following Heads of the Jaina Church, namely-Eleven Gañadharas of śramaņa Bhagavān Mahāvīram-1. Arya Sudharma Svāmi. 2. Arya Jambu Svāni. 3. Arya Prabhava Svāmi. 4. Ārya Sayyambhava Sari. 5. Ārya Yośobhadra Svāmī. 6. Arya Sambhati Vijaya and Arya Bhadra-bāhu Svāmī. 7. Ārya Sthūlabhadra. 8. Ārya Mahāgiri and Śrī Ārya Suhasti Sari, 9, Śrī Susthita Sūri and Śrī Supratibadha Sari. (Also Umāsvāti Vācaka-Ārya Śyamācārya) 10. Śrī Indra-dinna Sari. 11. Śrī Arya Dinna Sari. 12. Śrī Şimhagiri (also Ārya Kālakā-cārya, Khaputácārya, Ārya Mangu-Śrī Vriddha Vādi Sūri and Siddhasèna Divākara Sari-Padalipta Suri). 13. Śrī Vajra Svāmi-(also Bhadra Guptācārya ). 14. Sri Vajrasena Sari (Origin of Käpardi Yakşa-Arya Rakṣita Sari-Origin of the Sect of Digambaras). 15. Śrí Candra Sari. 16. Śrī Sämanta-bhadra Sari. 17. Sri Vriddha Deva Sari. 18. Śrí Pradyotana Sūri. 19. Śri Māna-dova Sari. 20. Śrī Mānatunga Sari. 21. Śrī Vira Sari. 22. Śrī Jaya deva Sūri 23, Śrī ·Dévānandā Sari-Destruction of Vallabhipura-fArya Samita Sari. Origin of Brahma Dipika ). 24. Śrī Vikrama Sūri. 25. Śrī Narasimha Sari. 26. Śrí Samudra Sari. 27. Śri Māna-deva Sari- (Yuga-pradhāna Nāgārjuna. Srimān Hari-bhadra Sûri-J ina bhadra Gaại Kșamā-śramaņa ). 28. Śrī Vibuddha : Prabha Sari. 29. Śrī Jayānanda Sari. 30. Śrī Ravi Prabha Sari, Volume V. Part 1. In India Rs. 8. Foreign 16 s. U. S. A. $ 4. 00. Sramaņa Bhagavān Mahāvira. Vol V Part II Sthaviravali Part II. Contents. 31. Śrī Yaśo-deva Sari. (Establishment of Kingdom at Anahillapura. Śrī Bappa-bhatti Sari). 32. Śrī Pradyumna Sūri. 33. Śrī Māna-deva Súri. 34. Sri Vimalachandra Sari. 35. Śrī Udyotana Sari. 36. Sarva-deva Sari I. ( Kavi Dhanapāla Vādi Vaitāla Śrī śānti Sari). 37. Śrī Déva Sari. 38. Sarva-deva sari II. 39. Śri Yaśo-bhadra Sari and Śrī Nemicandra Sari (Śrī Abhaya-ddva Sari-Śrī Jina Vallabba Sari-Śrí Jinadatta Sari). 40. Śrí Muni-candra Sori (Vádi Śrī Déva Sūri-Kali Kala Sarvajña śrímán Hàmacandrācārya-Siddba-Rāja-Jayasimha- Kumārapāla). 41. Sri Ajita-dera Suri ( Kharatara Gaccha-Agami. ka Gaccha-Abhigraha (vow) of repairs on Satrunjaya-tîrtha taken by Udayana Mantri-Death and repentence of Udayana-Solemn oath of Bāhada-Bhimo Kundalio. 42. Śrī Vijaya Simba Sari. 43. Śri Soma Prabha Sari I. and Sri Mani Ratna Sari. 44. Śrt Jagaccandra Sūri (Hirlā Jagaccandra: Tapā Gaccba). 45. Śrt Dèvèndra Sūri (Śrî Vijaya Candra Sūri-Šri Vidyānanda Sūri). 46. Śri Dharma-ghosa Sūri (Mantriśvara Prithvî-dhara (Pathada). 47. Śri Soma Prabha Sūri II. 48. Śrî Soma Tilaka Sūri. 49. śri Deva Sundar Sūri, 50. Śrî Soma Sundar Sūri (Sadhumaryādā Pattaka). 51. Sri Muni Sundar Sūri. 52. Śri Ratna śəkhara Sūri (Origin of Luikā Mata). 63. Śrî Lakşmi Sagara ·26 Sūri ( Kavi Lāvanya Samaya). 54. Śri Sumati Sādhu Sūri, 55. Śrî Hèma Vimala Sūri (Vimala Gaccha-Karlava Mati. Bija (Vijamatî )-Pāyacanda Gaccha ). 56. Śri Āņanda Vimala Sūri (Māni Bhadra). 57. Śrī Vijaya Dāna Sūri. 58. Śri Hir Vijaya Sūri (Invitation from Emperor Akbar. Fout-journey to Fatèbpura Sikri-Interview with the Emperor and introduction of the cloctrine of a-himsā-non-injury to animals-into his kingdooni.) 59. Sri Vijaya Sdna Sūri. 60. Śrî Vijaya Deva Sūri. 61. Śri Vijaya Simba Sūri, and several prominent Dharmā layakşas welknown for their religious devotion and Scriptural, as well as, literary attainments. Stliavirāvali Part II. Royal Octavo Size. Cloth-hound. Pages about 500. Price in Union of Hindusthan Rs. 9 Nine Rupees. Pasking and Postage extra. Foreign 18. s. U. S. of America $ 4. 50 c.

·OPINION The Adyar Library Bulletin, Śranaņa Bhagavān Mahāvīra (Vols I-IV Part 1 only of each ) by Muni Ratna Prabba Vijayaji. Śrî Granthaprakāšaka Sabhā Pāvjrā 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 date from an earlier date. But the religions start with opposing the authority of the Vedas, 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 be remembered by his followers; Mahavira with whose name only History can associate the birth of Jainism, is regarded by those that follow him as only a prophet whose business has been to hand over to the world the principles enunciated by his predecessors, the twenty-three Tîrthankaras who lived before him. It is the object of the Four Volumes under review to give an account of the life of this ſramaņa Bhagavān Mahāvira, the 24th Tirthankara of the Jains. The first of these gives an account of fifteen out of the twenty-six previous lives of Mahāvîra; and the second deals with the twenty-seventh life. The third starts the exposition of the Ganadhara-vāda, an explanation of the doubts of the Gañadharas,-the eleven disciples of Mahāvīra. The fourth volume gives an account of the Gañadharas. The treatment of the subject is on the whole quite good, but statements like, - There is a reference of Risabha-deva, Ajitnātha and Aristanemi in Yajurveda." (Introduction to Volume III. p. 3) could ·28 have been avoided. I cannot trace the word Ajitanātha in the Yajurveda, in its Sukla or Taittriya rccension, The words Rişabha and Aristanèmi do occur in this Věda, but it is in the highest degree questionable whether these Vedic words mean what they connote in Jainism, Such defects apart, the volumes have their own distinct value. By reason of the very antiquity of Jainism, of the profound influence it exerted on Buddhism and on Sānkhya and Yoga, it is of very great interest to the student of Comparative Religion. This alone should make works like these, which give an account of the “prophet” of this religion, extremely valuable. The author is to be congratulated on his useful undertaking. 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 Maha Mahopādhyāya. Srimān 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. Foreign 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 Co-" mmentary. etc. "Holy Siddhāntas of the Jainas." Series: 1. Jiva Vicāra Prakaraña. 2. Nava Tattva Vivarana. 3. Dandaka Prakaraña. Sri Tattvārthābhigama Satram, 5. Karma Granthas (Parts. I - VI). 6. Samaya Sāra. 7. Jiāna Sāra. 8. Jaina Tarka Bhāṣā. 4.

·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 Srî Ratna Prabha Vijayaji as soon as they are published and ready for sale. I promise to pay the current price of the individual book along with the cost of packing, postage etc.- Price. U. S, of No. Name, Union of Hindusthan In Foreign Number of Copies. America 1 Sramaņa Bhagavan Mahāvīra Rs. 81- 16/s. $. 4.00 Vol. I Part I Life 2 śramaņa Bhagavān Mahavira Rs. 97- 18/s. $. 4.50 Vol. 1 Part II Life 3 Sramana Bhagavān Mahavira Rs. 13/ 26/s. $.6.50 Vol. II Part I Life 4 śramaņa Bhagavān Mahāvira Rs. 15/ 30/s. $. 7.50 Vol. II Part II Life 5 śramaņa Bhagavān Mahāvira Rs. 10/ 20/s. $. 5.00 Vol. III Ganadhara_vada 6 Sramaņa Bhagavān Mahāvira Rs. 8/- 16/s. $. 4.00 VOL IV Nihnava-vāda 7 Sramaņa Bhagavān Mahavira Rs. 8/- 16/s. $. 4.00 Vol. V Part I Sthaviravali 8 śramaņa Bhagavān Mahāvira Rs. 97- 18/s. $. 4.50 Vol. V Part II Sthavirāvali Name : Address : Date.

·Works Published By Sree Jaina Granth Prakasaka Sabha Pānjrapole, Ahmedabad. ... - ... . ... ... ... ... ... 1. Haribhadrastaka. Vritti (हारिभद्राष्टकवृत्ति ३३१ संवाद पाठयुक्तवृत्ति ) Drawing payer 2.--8-0 Glaze Paper 2-0-0 2. Sambodha Prakarana (संवोधप्रकरण ) 3. Haribhadra Sari Granth Sangraha (हरिभद्रसूरि ग्रंथसंग्रह) 3-0-0 4. Haribhadrastaka Prakarana (हारिभद्राष्टकप्रकरण मूल) 0-4-0 5. Syâdvād Rahasya. With commentary Upādhyāya •Shree Yasovijayaji ( स्याद्वाद् रहस्य पत्र सटीक) 0-12-0 6. Nyayaloka. With commentary (न्यायालोकसटीक) 5--0-0 7. Astasahasri Tatparya-vivarana (अष्टसहजीतात्पर्य... विवरण ) Upadhyaya Shree Yashvijayaji... 10-0-0 8. Samudgbatatattva (समुद्धातततत्त्व) 0-6-0 9. Jaina Nyaya Muktāvali. With Commentary (जैन न्याय मुक्तावली सटीक) 1--0-0 जैन न्यायमुक्तावली समुद्धातत्व 1-4-0 10. Nava Tattva Vistarārtha (नवतत्वविस्तरार्थ) 3-0-0 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 rreft het die 16. Yoga Bindu योगबिन्दुसटीक Acārya Shree Haribhadra Sūriji ... 2-8-0 17. 125-150-350 Gatba Stavanas, Yoga Dristi Sajjhāya Dravya Guņa Paryāya Rāsa-Samyama Śreņi Vicāraand a collection of hymns (१२५-१५०-३५० गाथा- स्तवनो-योगदृष्टिसज्झाय-द्रव्यगुणपर्यायरास-संयमश्रेणिवि- चार-सज्झायादि संग्रह) Upadhyaya Shree Yasovijayaji 0-8-0 ... ... ... ... } ...

·32 ... ... ... (0-10 *- 18. Parmarsa Srādhyāya. Grantha Sangraha (पारमर्ष- स्वाध्याय ग्रन्थसंग्रह-बुक) 0.-60 19. Pārmaşa Svādhaāya Grantha Sangraha ( Patra) 0-8-0 20. Sammati Tarka Prakaraña First Part (prafata प्रकरण प्र. भा.) 5-0-0 21. Yoga Distyādi Nava Grantha Palyānukrama ( योगदृष्ट्यादिनवग्रन्थपद्यानुक्रम) (0-6-0 22-23-24-25. Bhasa Rahasya Prakaran Satika-Yoga Vimiśikā Vyākhyā Tattva Viveka vivarana Samcta Kupadristanta-visadikarana Prakarana-Nisabhakte svarapato dūşitatva vicāra Prakarana (HITITEET प्रकरण सटीक-योगविंशिकाव्याख्या-तत्त्वविवेकविवरणसमेत- कूपदृष्टान्तविशदीकरणप्रकरण-निशाभको स्वरूपतो दृपितत्व- विचारप्रकरण) Upadhyaya Shree Yastovijayaji 2 26. Jinānarnava Prakarana (शानार्णवप्रकरण मूलं) 27–37. Shree Yasovijaya Vacaka Grantha Sangraba-. Patanjala Yoga-darsanā Vivaranadi 11 granthas (श्री यशोविजयवाचकग्रन्थसंग्रह-पातंजलयोगदर्शनवि बर- णादि ११ ग्रन्थो) 38. Dharma. Pariksa Savivarana (धर्मपरीक्षा सविवरण) Upadhyāya Shree Yasovijayaji 39. शानार्णवसटीक-ज्ञानबिन्दुश्च 40. अनेकान्ततत्त्वव्यवस्था 41. उत्पादादिसिद्धिविवरण 41. जगत्कर्तृत्वमिमांसा 1-4-0 43. मार्गपरिशुद्धि 10--8-0 44. धूर्ताख्यान 0-12-0 () ... ... ... 4..---0-0 ... ... 5- - - ... mama 0-12-0 42. मयूरदूत ... ... ... ... To Be Had From :- Sheth Ishvarlal Mulchand Kika Bhat Pole-Ahmedabad.