VIJAY K. JAIN Divine Blessings: Âcârya 108 Vidyanand Muni Âcârya Samantabhadra's Svayambhûstotra – Adoration of The Twenty-four Tîrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k Âcârya Samantabhadra's Svayambhûstotra – Adoration of The Twenty-four Tîrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k

fodYi Vijay K. Jain Divine Blessings: Âcârya 108 Vidyanand Muni Âcârya Samantabhadra's Svayambhûstotra – Adoration of The Twenty-four Tîrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k (iv) Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-7-2 Rs. 500/Published, in the year 2015, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun Vijay K. Jain Âcârya Samantabhadra's Svayambhûstotra – Adoration of The Twenty-four Tîrthaôkara Front cover: This golden idol in Jain Temple, Gandhi Road, Dehradun, depicts the twenty-four Tîrthaôkara, with Lord Pârúvanâtha, the twenty-third Tîrthaôkara at the bottom-centre. To my parents who had taught me, during my youth (kumârakâla), benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the insolent and ill-behaved.

(vii) lqIrksfRFkrsu lqeq[ksu lqeaxyk; A ae"VO;efLr ;fn eaxyeso oLrq AA vU;su d rfng ukFk ! roSo oD=ke~ A =kSyksD;eaxyfudsrueh{k.kh;e~ AA 19 AA eaxy vk'khokZn fl1⁄4kUrpØorhZ ijeiwT; vkpk;ZJh fo|kuUn th eqfujkt & Hkkst jktk Ñr prq2o'kfr rhFk±dj ftuLroue~] Hkwikyprq2o'kfrdk vFkZ & izkr% lks dj mBs gq, lRiq#"k Jkod dks lqeaxy ds fy, ;fn dksbZ ekaxfyd oLrq n'kZu djus ;ksX; gS rks gs rhFk±dj ò"kHkukFk ! nwljh vU; fdlh oLrq dh D;k vko';drk gS\ mls rks rhu yksd ds eaxyksa ds ?kj&Lo:i vkids Jheq[k dk gh n'kZu djuk pkfg,A pkSchl rhFk±dj tSu laLÑfr ds ewyk/kj gSaA tSu 'kkL=kksa esa rks mudk foLr`r o.kZu feyrk gh gS] oSfnd] ckS1⁄4 vkfn vU; 'kkL=kksa esa Hkh tSuksa ds pkSchl vkpk;Z fo|kuUn eqfuvDVwcj 2014 dqUndqUn Hkkjrh] ubZ fnYyh (viii) rhFk±djksa dk ìFkd~&ìFkd~ ukeksYys[kiwoZd lcgqeku o.kZu izkIr gksrk gS & ;g tSu /eZ dh izkphurk ,oa egÙkk dk izek.k gSA f'kykys[kkfn iqjkrkfRod lkexzh esa Hkh pkSchl rhFk±dj vkSj mudh è;kueqaek ds foiqy izek.k feyrs gSaA vkpk;Z leUrHkae Ñr ògr~Lo;EHkwLrks=k Hkh pkSchl rhFk±djksa dh Lrqfr dk gh ,d izkphu xzUFk gS] mlesa HkfDr&Lrqfr ds lkFk n'kZu'kkL=k ds xw<+&xEHkhj fl1⁄4kUr Hkh Hkjs gSaA lHkh dks bl xzUFk dk Lokè;k; vo'; djuk pkfg,A /ekZuqjkxh Jh fot; dqekj th tSu] nsgjknwu] us bl xzUFk dk vaxzsth esa vuqokn ,oa O;k[;ku djds cM+k lqUnj dk;Z fd;k gSA vkt ds ;qx esa bldh cM+h vko';drk FkhA mudks esjk cgqr&cgqr eaxy vk'khokZn gSA vkpk;Z leUrHkae jfpr Lo;EHkwLrks=k dk oSf'k"V~; Ikzks- (MkW-) ohjlkxj tSu* *n'kZu ladk; izeq[k] Jh yky cgknqj 'kkL=kh jk'ah; laLÑr fo|kihB (ekfur fo'ofo|ky;)] ubZ fnYyh&110018 vkpk;Z leUrHkae }kjk jfpr Lo;EHkwLrks=k tSu Lrqfr&lkfgR; dk ,d vkn'kZ@ekud xzUFk gSA Lrqfr] LrqR;] LrqfrdrkZ] LrqfriQy & bu lHkh Lrqfr&fo"k;d ftKklkvksa ds leqfpr lekèkku gsrq bl ,d gh xzUFk dk vè;;u i;kZIr gSA vfèkdka'k yksx nk'kZfud xzUFkksa dks xw<+&xEHkhj vkSj Lrqfr&lkfgR; dks ,dne gYdk&iqQYdk o ljy le>rs gSa_ ijUrq bl Lo;EHkwLrks=k dks i<+us ls irk pyrk gS fd oLrq&fLFkfr ,slh ugha gSA tSu Lrqfr&lkfgR; dks le>uk Hkh dksbZ cPpksa dk [ksy ugha gS] mlesa Hkh xw<+&xEHkhj n'kZu'kkL=k Hkjk gqvk gksrk gSA ;gh dkj.k gS fd bl Lo;EHkwLrks=k ds laLÑr&Vhdkdkj vkpk;Z izHkkpUae us bl Lrks=k dks ^fu%'ks"kftuksDrèkeZfo"k;%* vFkkZr~ ^ftusUnz&dfFkr loZ fo"k;ksa ls Hkjk gqvk* dgk gSA ;Fkk & ;ks fu%'ks"kftuksDrèkeZfo"k;% JhxkSrek|S% Ñr% A lwDrkFkSZjeyS% Lroks¿;ele% LoYiS% izlUuS% inS% AA blls Li"V gS fd tSun'kZu dh lEiw.kZ oLrq&O;oLFkk (nzO;&xq.k&i;kZ;] izek.k&u;&foospu] vusdkUr&L;k}kn] v glk vkfn lHkh fl1⁄4kUrksa) dks le>s fcuk tSu Lrqfr&lkfgR; dks ugha le>k tk ldrkA ;gk¡ rd fd ,d lPpk LrqfrdrkZ Hkh ugha cuk tk ldrkA vr,o bl Lo;EHkwLrks=k dks vR;fèkd ,dkxzrkiwoZd] iwjk eu yxkdj i<+uk&le>uk cgqr vko';d gSA ikBdksa dks vk'p;Z gksxk fd ;|fi ;g ,d Lrqfr&xzUFk gS] ijUrq blesa u rks dgha dqN jksus&fxM+fxM+kus tSlk dqN gS] u dksbZ ;kpuk&izkFkZuk gS] u dksbZ fuosnu&izfrosnu gS] u dksbZ :Buk&eukuk gS] u dksbZ vfHk'kki&vk'khokZn&ojnku dh ckr gS vkSj u gh dksbZ l[;&nkL;kfn fofoèk Hkkoksa dh mikluk gSA vkSj rks vkSj] ftu 24 rhFk±djksa dh blesa Lrqfr dh xbZ gS] muds thouòÙk dh Hkh blesa dksbZ [kkl tkudkjh ugha gSA mudh (ix) (x) Ikzks- (MkW-) ohjlkxj tSuvDVwcj 2014] ubZ fnYyh tUefrfFk] tUeHkwfe] fpg~u] o.kZ] x.kèkj] laguu&laLFkku] x`g&izlax vkfn dqN Hkh blesa ugha gSA ek=k rÙoKku gh rÙoKku gS vkSj ek=k mlh ds }kjk Hkxoku dh vñHkqr Lrqfr gksrh pyh xbZ gSA vfHkizk; ;gh gS fd cl ,d gh jkLrk gS & rÙo (oLrqLo:i) dks le>ks vkSj rnuq:i vkpj.k djks] lq[kh gks tkvksxsA vkt rd lc blh mik; ls lq[kh gq;s gSa vkSj vkxs Hkh tks lq[kh gksaxs os lc ,d blh mik; ls gksaxsA vU; dksbZ mik; ugha gSA laHko gh ugha gSA jksus&fxM+fxM+kus ls dqN gksus okyk ugha gSA dksbZ fdlh dks lq[k&'kkafr HksaV esa ugha ns ldrkA Lo;a iq#"kkFkZ djksA Lo;EHkwLrks=k dk rks uke gh vius vUnj lEiw.kZ }kn'kkax dk lkj lesVs gq, gS] ftls le>us dk iz;kl gesa vo'; djuk pkfg,A oSls rks ^Lo;EHkw* 'kCn rhFk±dj dk i;kZ;okph gS] ijUrq fiQj Hkh bldh O;atuk cM+h xgjh gSA ;fn  izopulkj* xkFkk 16 dh Hkk"kk esa dgk tk, rks yksd ds lHkh inkFkZ ^Lo;EHkw* gSaA tks ^Lo;EHkw* dks tku&igpku ysrs gSa os Lo;a Hkh  Lo;EHkw* gks tkrs gSaA Lo;EHkwLrks=k dks i<+dj vkpk;Z ujsUnzlsu (fl1⁄4kUrlkjlaxzg%) ds dFku dk Lej.k gks vkrk gS fd vkPkk;Z leUrHknz ds opuksa dh izkfIr euq";&Hko ds leku vR;Ur nqyZHk gS_ D;ksafd nqfu;k esa vijaikj Lrqfr&lkfgR; gS] ij Lo;EHkwLrks=k rks fdlh egkHkkX;'kkyh fojys tho dks gh feyrk gSA gesa feyk gS] vr% ge bl Lo;EHkwLrks=k dks xEHkhjrkiwoZd i<+as&le>sa vkSj vkRelkr~ djsa & ;gh eaxydkeuk gSA 1. vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k (laLÑr Vhdk Jh izHkkpUaekpk;Z)] fgUnh i|kuqokn ,oa nksgk Lrqfr & vkpk;Z Jh fo|klkxjth egkjkt] fgUnh Vhdk & iaiUukyky th ^lkfgR;kpk;Z*] (2011)] vkxe izdk'ku] 5373] tSuiqjh] jsokM+h (gfj;k.kk)2. iatqxyfd'kksj eq[rkj ^;qxohj*] JheRLokfe leUrHkaekpk;Z fojfpr prq2o'kfr&ftu&LroukRed Lo;EHkwLrks=k (Lrqfrijd tSukxe)] (1951)] ohj lsok efUnj] ljlkok] ftyk lgkjuiqj3. iaiUukyky th ^lkfgR;kpk;Z*] vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k (laLÑr Vhdk Jh izHkkpUaekpk;Z)] (1995)] Hkkjro"khZ; vusdkUr fo}r~ifj"kñ4. izksmn;pUnz tSu] vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k dh rÙoiznhfidk O;k[;k] (1993)] Jh x.ks'k o.khZ fntSu ('kks/) laLFkku] okjk.klh&2210055. cziafo|kHkw"k.k lsBh] MkW- ;rhUnz dqekj tSu 'kkL=kh] Jh ;ksxhUnqnso fojfpr Jh ijekRe izdk'k ,oa Jh leUrHkae vkpk;Z fojfpr c`gñ&Lo;EHkwLrks=k] (1979)] Jh fnxEcj tSu lekt] dqduokyh] jktLFkku6. iatqxyfd'kksj eq[rkj] JhleUrHkaeLokfefojfprks jRudj.Md& Jkodkpkj%] (1925)] ef.kdpUae fntSuxzUFkekyklfefr%] ghjkckx] fxjxk¡o] cEcbZACKNOWLEDGME NT A ll that is contained in this book has been excerpted, translated or adapted from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Svayambhûstotra – the Holy Scripture composed by Â â . Contribution of the following publications in the preparation of the present volume is gratefully acknowledged: c rya Samantabhadra 7. Chakravarti Nayanar, A. (Prof.), " c rya Kundakunda's Pa c stik ya-S ra", (2009), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. Â â ô â â â (xi) (xii) V.K.J. 8. Ghoshal, Sarat Chandra, " pta M s of ch rya Samantabhadra", (2010), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi. 9. Goyal, Devendra K., "The Path to Enlightenment – Svayambh Stotra by ch rya Samantabhadra Sv m ", (2000), Radiant Publishers, E-155, Kalkaji, New Delhi-110019. 12. Jain, S.C. (Dr.), "Vimalad sa's Saptabha g Tara gi ", (2003), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi. 13. Jain, S.C. (Dr.), "Yogas ra Pr bh ta", (2008), Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, 2003. Â îmâÉ â Â â û Â â â î 10. Jain, Champat Rai, "The Key of Knowledge", (1975), Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition. 11. Jain, S.A., "Reality : English Translation of Shri Pûjyapâda's Sarvârthasiddhi", (1960), Vira Sasana Sangha, Calcutta-37. â ô î ô õî â â Ã 14. Jain, Vijay K., "Âcârya Pujyapâda's IÈÇopadeúa – The Golden Discourse", (2014), Vikalp Printers, Dehradun, 2013. 15. Jain, Vijay K. (Ed.), "Âchârya Kundkund's Samayasâra – with Hindi and English Translation", (2012), Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.), "Âcârya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes", (2013), Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.), "Âchârya Umâsvâmi's Tattvârthasûtra – with Hindi and English Translation", (2011), Vikalp Printers, Dehradun. 18. Jain, Vijay K. (Ed.), "Shri Amritchandra Suri's PuruÈârthasiddhyupâya – with Hindi and English Translation", (2012), Vikalp Printers, Dehradun. VIJAY K . JAIN – BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/edited several books: Marketing Management for Small Units, (1988), Management Publishing Co. Jain Dharma: Mangal Parichaya, (1994), Management Publishing Co. From IIM-Ahmedabad to Happiness, (2006), Vikalp Printers, Dehradun. Âchârya Umasvami's Tattvârthsûtra – with Hindi and English Translation, (2011), Vikalp Printers, Dehradun. Âchârya Kundkund's Samayasâra – with Hindi and English Translation, (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈârthasiddhyupâya – with Hindi and English Translation, (2012), Vikalp Printers, Dehradun. Âcârya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes, (2013), Vikalp Printers, Dehradun. Âcârya Pujyapâda's IÈtopadeúa – The Golden Discourse, (2014), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (xiii) P R E FA C E Devotion to a deity without proper assessment and understanding of its praiseworthiness leads to naught in terms of utility. Blind faith based on traditional values and without the use of own power of discrimination leads to superstitions. Superstitions arise from ignorance and keep the worshipper overwhelmed with expectations and fear, just the opposite of the very purpose of adoration. Adoration is laudable only if it renders tranquility and equanimity to the mind of the worshipper. Âcârya Samantabhadra had investigated the attributes required of a praiseworthy deity in his reasoning-based composition, ÂptamîmâÚsâ. The opening verse avers: nsokxeuHkks;kupkejkfnfoHkwr;% A ek;kfo"ofi n`';Urs ukrLRoefl uks egku~ AA 1 AA Symbols of majesty like the coming down of heavenly beings, movement in the sky, and waving of whisks do not make you our worshipful lord; these symbols of majesty can be found in deceitful jugglers too. He goes on to establish, in the same treatise, the logic of accepting the Tîrthaôkara as the most worthy Supreme Being: l Roesokfl funksZ"kks ;qfDr'kkL=kkfojksf/okd~ A vfojks/ks ;fn"Va rs izfl1⁄4su u ckè;rs AA 6 AA Only you, whose words are unopposed to logic and the Scripture, are free from all faults. Your words are not opposed to proof and lead to the desired goal (of liberation). Âcârya Samantabhadra – The Master of Philosophical Reasoning (xiv) (xv) In his other composition, Ratnakaraõçaka-úrâvakâcâra, Âcârya Samantabhadra spells out the essential characteristics of true God: ijes"Bh ijaT;ksfr£ojkxks foey% Ñrh A loZKks¿ukfneè;kUr% lkoZ% 'kkLrksiykY;rs AA 7 AA The Supreme Teacher, worthy of our worship, is endowed with the divine light of omniscience, free from all kinds of desires, stainless, contented, all-knowing, without beginning, middle or end, and a benefactor for all living beings. Âcârya Samantabhadra was a great Digambara ascetic endowed with exceptional knowledge of the Jaina doctrine. He preached and propagated, far and wide, core principles of the doctrine by visiting many places in India. His literary and philosophical talents are not open to dispute; many inscriptions and works by subsequent Jaina Âcâryas have extolled his virtues as well as his works in superlative terms. A case in point is the assertion by Âcârya Jinasena in Âdipurâõa: ue% leUrHkaek; egrs dfoos/ls A ;}pksotzikrsu fu£HkUuk% dqerkae;% AA 43 AA I bow to Âcârya Samantrabhadra, the ultimate creator (Brahmâ) among all poets, whose words are like the stroke of lightning which tears apart the mountain of misconceptions. dohuka xedkuka p okfnuka okfXeukefi A ;'k% lkeUrHkaeh;a ew£èu pwMke.kh;rs AA 44 AA Âcârya Samantrabhadra's glory reigned supreme among all poets, scholars, disputants, and preachers; he was like a jewel on their heads. Four exceptional qualities of Âcârya Samantabhadra have been mentioned: 1) poetic skill (kavitva) which made his compositions excellent in terms of profoundness of content and grandiosity of expression; 2) intellectual authority (gamakatva) because of which he was able to explore and expound deep meanings of profound religious texts; 3) debating skill (vâditva) which made him capable of reasoning out the most difficult philosophical disputes; and 4) charming eloquence (vâgmitva) that engendered admiration for his truthfulness and straightforwardness even in the minds of his adversaries. Âcârya Samantabhadra has not only been termed a brilliant grammarian, logician and philosopher, he has been recognized as an unmatched disputant and great preacher of the Jaina doctrine. Âcârya Úubhacandra in JðânârõavaÍ has likened the poetic compositions of Svâmi Samantabhadra to the bright rays of the sun. Âcârya Jinasena, the author of Harivaôúapurâõa, has declared that the expositions of Âcârya Samantabhadra, the composer of Jîvasiddhi and Yuktyanuúâsana, carry the same merit as the words of Lord Mahavira. Âcârya Samantabhadra was one of the most impelling proponents of the Jaina doctrine of anekântavâda – a philosophical system which maintains that reality has multifarious aspects and that a complete apprehension of it must necessarily take into account all these aspects. Non-appreciation of this jewel of Jainism has caused the other philosophical systems fall into the trap of one-sided, incomplete, and unsustainable dogmas that fail to explain the Truth. The words of Âcârya Samantabhadra were incontrovertible as these were guarded by the Jaina doctrine of conditional predications (syâdavâda) – a system of scientific safeguards that aims at maintaining proper consistency in metaphysical thought. The time when Âcârya Samantabhadra flourished cannot be ascertained with great precision. Jugalkishore Mukhtar (1925), after due research and analysis as presented in his Preface to Ratnakaraõçaka-úrâvakâcâra, has arrived at the conclusion that (xvi) Âcârya Samantabhadra must have lived after Âcârya Kundakunda and Âcârya Umâsvâmi but before Âcârya Pûjyapâda. Broadly, he has fixed Âcârya Samantabhadra's time as the second or the third century of Vikram SaÚvata (VS). It may be noted that Gregorian Year 2000 CE corresponds to Year 2057 in the VS calendar. Âcârya Samantabhadra is known to have authored the following profound treatises: Âpta-mîmâÚsâ or Devâgamastotra Ratnakaraõçaka-úrâvakâcâra Svayambhûstotra Yuktyanuúâsana Stutividyâ or Jinaúataka or Jinastutiúataka or Jinaúatakalaôkâra Jîvasiddhi GandhahastimahâbhâÈya Uncertainty prevails about the existence of the last two treatises. Âpta-mîmâÚsâ, a treatise of 114 verses, discusses in a philosophicalcum-logical manner the Jaina concept of omniscience and the attributes of the Omniscient. Ratnakaraõçaka-úrâvakâcâra is a celebrated and perhaps the earliest Digambara work on the conduct required of a Jaina householder (úrâvaka) for the acquisition and safekeeping of the Three Jewels (ratnatraya) comprising right faith, right knowledge and right conduct. Svayambhûstotra is the adoration of the twenty-four Tîrthaôkara, the Most Worshipful Supreme Beings, through 143 verses which enrich the reader's devotion, knowledge, and conduct. Yuktyanuúâsana, comprising 64 verses, evaluates in a logical manner the beliefs that lead to the attainment of the state of Supreme Bliss as against those that lead to the continuous wandering in the three worlds. Stutividyâ, a treatise of 116 verses, is a composition with great floridity as well as profound meaning; when assimilated properly it leads to the destruction of inimical karmas. (xvii) There is a story that finds mention in several Jaina texts about the hardship that Âcârya Samantabhadra had to endure while he was an ascetic. Although there are variations in some elements of the story, the essential gist is as follows: Svâmi Samantabhadra, in his early stage of asceticism, was attacked with a disease known as bhasmaka which refers, in Âyurveda, to the condition of insatiable hunger or appetite. The stomach has digestive power or "fire" (jaÇharâgni) that drives all digestion and when it becomes very strong, food digests very quickly and produces hunger and desire for more food. As food gets digested very quickly, the throat remains dry and a burning sensation prevails. According to Âyurveda, air (vâta), bile (pitta) and phlegm (kapha) are essential elements in human body and a distortion in their balance gives rise to health problems. When kapha becomes weak and vâta and pitta become strong, any food eaten gets immediately reduced to ashes (bhasma). The complications include jaundice, anemia, yellow skin, diarrhoea, urine anomalies, colic, unconsciousness, hemorrhage, hyperacidity and burning pain. The body progressively gets emaciated and weak. The only way to cure the disease is to eat in profuse quantity rich and stodgy food. It is impossible for a Jaina (Digambara) saint to eat more than once a day or in excess of his customary intake which is less than the fill. Not deviating in the least from such restrictions, Svâmi Samantabhadra tried to endure the affliction through strong resolve. Finding the disease intractable, he ultimately thought of embracing passionless death by resorting to the vow of sallekhanâ, as allowed in Jainism. Svâmi Samantabhadra approached his Preceptor to get his approval for the proposed vow of sallekhanâ. The Preceptor, an accomplished visionary, foresaw that Svâmi Samantabhadra had many more years still left in his life, and that he was destined to be a great exponent of Jainism. He, therefore, forbade Svâmi Samantabhadra from undertaking the vow of sallekhanâ and asked him to free himself from the symbols and restrictions of Jaina (xviii) sainthood till the time his disease got cured. Svâmi Samantabhadra made obeisance to his Preceptor and, with a heavy heart, took leave of him. Discarding nakedness and smearing his body with ash, he adopted the exterior of a Hindu saint. He started taking food that would cure him of his disease. He reached the town of Kâôcî, ruled by Úivakoti, a staunch follower of Lord Úiva. Úivakoti had built a Úiva temple in Kâôcî where large amount of food was being offered daily to the deity (Úivaliôga). Saint Samantabhadra told the king that he had the power to make the deity consume food being offered. The king accepted the offer. Closing the doors of the temple, Saint Samantabhadra ate the heap of food offering. When the doors were opened, everyone was highly impressed with the so-called divine feat of the saint. This continued for a few days. As the disease of Saint Samantabhadra got mitigated with the passage of time, he was no longer able to eat all food being offered to Lord Úiva. The king became suspicious of the purported divine power of the saint and ordered his actions to be watched, keeping the doors of the temple open. Saint Samantabhadra grasped the gravity of the situation and took it as an external calamity (upasagra) befalling him. Vowing not to take any food until the end of the calamity and discarding all attachment to his body, he started the adoration of the twenty-four Tîrthaôkara. As Saint Samantabhadra reached the adoration of the eighth Tîrthaôkara, Lord Candraprabha, and as he gazed at the idol of the reigning deity (Úivaliôga), due to some divine intervention, it burst, revealing a beautiful and magnificent image of Lord Candraprabha, to the wonder and astonishment of all present. Saint Samantabhadra finished the adoration of the remaining sixteen Tîrthaôkara. This miracle led King Úivakoti and his younger brother Úivâyana fall at his feet. After completing the adoration of the twenty-four Tîrthaôkara, Saint Samantabhadra gave his blessings to the two brothers. This story portrays the environment in which the composition of the most sacred text Svayambhûstotra took place. (xix) As Saint Samantabhadra got cured of his disease, he reinitiated himself into the order of holy Jaina asceticism. King Úivakoti and his brother Úivâyana, highly impressed with the Jaina doctrine and the power of true adoration, left their worldly pursuits and became Âcârya Samantabhadra's disciples. In the benedictory verse of Ratnakaraõçaka-úrâvakâcâra, Âcârya Samantabhadra specifies two essential attributes of the Lord, worthy of our adoration: ue% Jho1⁄4Zekuk; fu/ZwrdfyykReus A lkyksdkuka f=kyksdkuka ;f}|k niZ.kk;rs AA 1 AA I bow to Lord Vardhamâna who has rid His soul of all karmic dirt and whose teachings reflect, as it were in a mirror, the three worlds (universe) and the beyond (non-universe). Âcârya Samantabhadra proclaimed that we worship Lord Vardhamâna not because He can bestow on us worldly boons but because He is the Omniscient Supreme Being who has attained, by own effort, the purity of His soul-nature by destroying all karmas. And, being Omniscient, He is endowed with Supreme Effulgence that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future. He is the Knower of Truth – the true nature of all substances, souls and nonsouls. He only is the worthy promulgator of the path to liberation leading to the state of Supreme Bliss. Âcârya Samantabhadra has taught us that the purpose and the ultimate goal behind all our efforts should be to acquire the Three Jewels (ratnatraya) of right faith, right knowledge and right conduct since these three, together, constitute the path to liberation. I make obeisance humble at the worshipful feet of Âcârya Samantabhadra who had unmatched intellect to discern the right from the wrong and illumined, through profound compositions, the right path that leads to Supreme Bliss. (xx) Âcârya Samantabhadra, with his unparalleled intellect, had ventured into the extraordinary task of adoration of the ineffable virtues of the Tîrthaôkara, far away from him in terms of time and space. I also venture, with my little intellect but pure heart, into the task of describing in few words some of the virtues of the most affable Âcârya Vidyanand, near me in terms of time and space. Who in this world would understand better the Truth contained in Jaina Scriptures than Âcârya Vidyanand who has practised, in most rigorous form, the conduct required of a Digambara Muni for more than 50 years? A staunch exponent of anekântavâda – the Jaina doctrine of manifold points of view and the root of unmatched Jaina Scriptures – he has been able to reason out all apparent contradictions and also reconcile the partial viewpoints of others. Using dual means – the pure, transcendental point of view (niúcaya naya) and the empirical point of view (vyavahâra naya) – he investigates the nature of substances, souls and non-souls, and arrives at the Truth. He finds no contradiction whatsoever when, at one place, the Scripture terms repentance (pratikramaõa) as an essential element of right conduct and, at some other place, as a poison-pot. Or when, at one place, it advocates the necessity of a preceptor to guide us in our effort to acquire right faith, knowledge and conduct and, at some other place, maintains that the soul (Self) only is our true preceptor. Or when, at one place, it avers that virtuous acts, like adoration of the Arhat and giving of gifts, are essential and highly desirable and, at some other place, that any act that leads the soul into the cycle of births and deaths (saÚsâra) cannot be considered desirable. Having resolved all apparent contradictions with the help of the sharp-edged weapon of anekântavâda, Âcârya Vidyanand's mind is without perturbation and is established firmly in the knowledge of the Self. Since he practises severe austerities (tapas), observes great vows (vrata), and has rid Âcârya Vidyanand – The Worshipper of The Self (xxi) November 2014 Dehradun, India Vijay K. Jain (xxii) himself of delusion, he is capable of meditating on the Self, the unfailing source of supreme light that destroys the darkness of ignorance. Âcârya Vidyanand speaks but a little and each word that is produced by the vibration of his vocal folds carries profound meaning for the spiritual upliftment of the bhavya souls. It is entirely up to our good sense to derive benefit out of his words. A five-minute conversation with him is worth five days' study of books! I bow with great devotion to Âcârya Vidyanand and look forward to bathing in the auspicious rays of blessings emanating from his person when I should be able to present him the first copy of this work. CONTENTS eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (vii) vkpk;Z leUrHkae jfpr Lo;EHkwLrks=k dk oSf'k"V~; & Ikzks- (MkW-) ohjlkxj tSu ----- (ix) ACKNOWLEDGMENT ----- (xi) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (xiii) PREFACE ----- (xiv) Lord ãÈabhanâtha (Jh 1⁄2"kHkukFk ftu) ----3 Lord Jh vftrukFk ftu) ----9 Lord Jh 'kEHkoukFk ftu) ----15 Lord Jh vfHkuUnuukFk ftu) ----21 Lord Jh lqefrukFk ftu) ----27 Lord Jh iÁizHk ftu) ----37 Lord Jh lqik'oZukFk ftu) ----43 Lord Jh pUaeizHk ftu) ----51 Lord Jh lqfof/ukFk ftu) ----57 Lord Jh 'khryukFk ftu) ----63 Lord Úreyâôsanâtha (Jh Js;kalukFk ftu) ----69 Lord Vâsupûjya ( ----79 Lord Jh foeyukFk ftu) ----85 Lord Jh vuUrukFk ftu) ----91 Lord Jh /eZukFk ftu) ----97 Lord Jh 'kkfUrukFk ftu) ----103 Lord Jh dqUFkqukFk ftu) ----109 Ajitanâtha ( Úambhavanâtha ( Abhinandananâtha ( Sumatinâtha ( Padmaprabha ( Suparúvanâtha ( Candraprabha ( Suvidhinâtha ( Úîtalanâtha ( Jh oklqiwT; ftu) Vimalanâtha ( Anantanâtha ( Dharmanâtha ( Úantinâtha ( Kunthunâtha ( (xxiii) (xxiv) Lord Jh vjukFk ftu) ----117 Lord Jh efYyukFk ftu) ----131 Lord Jh eqfulqozrukFk ftu) ----137 Lord Jh ufeukFk ftu) ----143 Lord Jh vfj"Vusfe ftu) ----149 Lord Jh ik'oZukFk ftu) ----157 Lord ----163 APPENDICES ----171 Appendix-1 Divisions of Empirical Time ----173 Appendix-2 Life-story of The Twenty-four Tîrthaôkara ----178 Guide to Transliteration ----220 Aranâtha ( Mallinâtha ( Munisuvratanâtha ( Naminâtha ( AriÈÇanemi ( Pârúvanâtha ( Vîra (Jh ohj ftu) vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k Âcârya Samantabhadra's Svayambhûstotra – Adoration of The Twenty-four Tîrthaôkara .keks vjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOklkgw.ka l ;X n kZu ; E ' k e%u E;d~r l l i s u %e E; dp fj= k; l ~ k k u %e lE;XKkuk; ue% Lo;EHkqos ueLrqH;a

Lord ãÈabhanâthaJh 1⁄2"kHkukFk ftu fpÉ & cSy Symbol – Bull Lo;EHkqok Hkwrfgrsu Hkwrys le×tlKkufoHkwfrp{kq"kk A fojkftra ;su fo/qUork re% {kikdjs.kso xq.kksRdjS% djS% AA Jh 1⁄2"kHkukFk (Jh vkfnukFk) ftu 1 Lord ãÈabhanâtha (Lord Âdinâtha) lkekU;kFkZ & tks Lo;EHkw Fks (vFkkZr~ vius vki nwljksa ds mins'k ds fcuk gh eks{k ds ekxZ dks tkudj vkSj ml :i vkpj.k dj vuUrprq"V;&:i viwoZ xq.kksa ds /kjh ijekRek)] loZ izkf.k;ksa dss fgrdkjd Fks] rFkk lE;XKkUk dh foHkwfr&:i us=kksa ls ;qDr FksA xq.kksa ds lewg ls ;qDr opuksa ds }kjk vKku :ih vU/dkj dk uk'k djus okys ,sls Jh 1⁄2"kHknso Hkxoku~ xq.kksa ls ;qDr fdj.kksa ds }kjk vU/dkj dk uk'k djus okys pUnzek dh rjg bl Hkwry ij 'kksHkk;eku gq, FksA (1-1-1) 4 Svayambhûstotra Lord ãÈabha Deva, the self-enlightened and the saviour of the living beings, had graced this earth. He had the grandeur of right knowledge as his eyes and had cast the divine light of his discourses to destroy the darkness of ignorance, just as the rays of the moon destroy the darkness of the night. iztkifr;Z% izFkea ftthfo"kw% 'k'kkl Ñ";kfn"kq deZlq iztk% A izcq1⁄4rÙo% iqujñHkqrksn;ks eeRorks fu£ofons fonkaoj% AA lkekU;kFkZ & izFke rhFkZÄj Jh 1⁄2"kHknso iztk ds Lokeh FksA mUgksaus ï rÙoKkuh gksus ds dkj.k deZHkwfe ds izkjEHk esa thus dh bPNk j[kus okyh iztk dks [ksrh vkfn vkthfodk ds mik;ksaa ds djus dh f'k{kk nhA fiQj R;kxus (gs;) o xzg.k djus ;ksX; (mikns;) rÙoksa dks tkuus okys gksus ds dkj.k] bUae vkfn ds }kjk jph gqbZ vk'p;Zdkjh foHkwfr dks izkIr gksrs gq, Hkh] lc izdkj ds eeRo ls fojDr gks x;s Fks_ ,sls Jh 1⁄2"kHknso Hkxoku~ Js"B Kkuh gq, FksA (1-2-2) The first Tîrthaôkara, Lord ãÈabha Deva was the Lord of the world. As the Bharata region, due to the passage of time, was turning from the land of glorious abundance and enjoyment (bhogabhûmi) to the land of action (karmabhûmi), he taught the people the means of livelihood, like cultivation. Later on, although endowed with immense splendour, having acquired the true knowledge of the reality of substances, souls and nonsouls, he renounced all attachment to worldly objects. 5 Lord ãÈabhanâtha fogk; ;% lkxjokfjoklla o/wfeoseka olq/ko/wa lrhe~ A eqeq{kqfj{okdqdqykfnjkReoku~ izHkq% izoozkt lfg".kqjP;qr% AA (1-3-3) lkekU;kFkZ & Hkxoku~ 1⁄2"kHknso b{okdq oa'k ds vkfn jktk Fks] eks{k ds vfHkyk"kh Fks] os viuh bfUnz;ksa dks o'k djds vkRek ds Lo:i esa fr"Bus okys Fks] LorU=k Fks] ijh"kgksa dks lgus ds fy, 'kfÙkQeku Fks] rFkk ozrksa ls fMxus okys ugha FksA mUgksaus ifrozrk leqnz i;ZUr oÐ okyh bl ìFoh :ih Ðh dks R;kx dj eqfu nh{kk /kj.k dh FkhA Lord ãÈabha Deva, the first of the kings of the IkÈvâku dynasty, was the seeker of liberation, won over his senses to get established in the pure Self, independent, endured afflictions, and steadfast in his resolve. He relinquished the expanse of the faithful Lady Earth, clothed, as it were, up to the ocean, and embraced the noble asceticism, free from all vestiges of clothes (digambara). 6 Svayambhûstotra Lonks"kewya Lolekf/rstlk fuuk; ;ks funZ;HkLelkfRØ;ke~ A txkn rÙoa txrs¿£Fkus¿×tlk cHkwo p czãink¿èrs'oj% AA lkekU;kFkZ & ftUgksaus vius jkx] }s"k vkfn nks"kksa ds ewy dkj.k pkj ?kkfr;k deks± dks 'kqDyè;ku :ih vfXu ds izHkko ls funZ;rkiwoZd u"V dj fn;k o rÙoKku ds vfHkyk"kh txr~ ds izkf.k;ksa ds fy, ;FkkFkZ :i ls thokfn rÙoksa ds Lo:i dk o.kZu fd;k rFkk vUr esa tks eks{k voLFkk ds vfouk'kh lq[k ds Lokeh gks x,A (1-4-4) Lord ãÈabha Deva destroyed ruthlessly, with the powerful fire of l fo'op{kqòZ"kHkks¿£pr% lrka lexzfo|kReoiq£uj×tu% A iqukrq psrks ee ukfHkuUnuks ftuks ftr{kqYydokfn'kklu% AA (1-5-5) lkekU;kFkZ & tks txr~ ds loZ inkFkksZa dks ,d lkFk ns[kus okys us=kksa ds /kjh gSa] tks lRiq#"kksa ds }kjk iwftr gSa] tks Kkukoj.kkfn deZ #ih vatu ls jfgr gSa] ftuds vkRek dk Lo:i dsoyKku :ih fo|k gS] rFkk ftUgksaus {kqYydokfn;ksa (,dkUrokfn;ksa) ds 'kklu dks ijkLr fd;k gS] ,sls og pkSngosa dqydj ukfHkjkt ds iq=k Jh 1⁄2"kHknso ftusUae esjh vkRek dks ifo=k djsasA 7 Lord ãÈabhanâtha May Lord ãÈabha Deva, the possessor of the power to see simultaneously the whole world, worshipped by the nobility, having omniscience as the attribute of his soul which has been rid of all karmic dirt, subjugator of the doctrine of the absolutists (ekântavâd ), and worthy son of Nâbhirâja, the fourteenth enlightened man (kulakara)*, purify my soul. î pure concentration, all incursions of the inimical (ghâtiya) karmas in his soul, discoursed on the reality of substances for the benefit of those seeking Truth, and finally got engrossed in the ambrosial bliss appertaining to the liberated soul. *When one-eighth of a palya (see page 175) was remaining of the third period, known as the spoke of suÈamâ-duÈamâ, in 8 Svayambhûstotra time of the present descending half-cycle of cosmic age â , the felicities due to the ten kinds of special tree-like bestowers of wants (kalpavÃkÈa) started to progressively dwindle down and the people no more were able to live the lives of instant gratification of all their wants, and sheer enjoyment. They started to worry about their sustenance and livelihood. Wise men, called kulakara, arose from time to time and kept on enlightening people, laying the foundation of the civilization of labour, law and order. The number of sages who thus appeared is said to be fourteen, the last of whom was Nâbhirâja. He lived for 1 crore (see page 173) and his height was 525 dhanu a (see page 181). (avasarpiõî k la) pûrva È Lord AjitanâthaJh vftrukFk ftu fpÉ & xt (gkFkh) Symbol – Elephant ;L; izHkkokr~ f=kfnoP;qrL; ØhM+kLofi {khoeq[kkjfoUn% A vts;'kfDrHkZqfo cU/qoxZ'pdkj ukekftr bR;cUè;e~ AA Jh vftrukFk ftu 2 Lord Ajitanâtha lkekU;kFkZ & LoxZ ls P;qr gksdj tUe ysus okys ftuds izHkko lss cky&ØhM+kvksa esa Hkh mudk ca/qoxZ g"kksZUeÙk eq[k&dey ls ;qDr gks tkrk Fkk rFkk (ftuds izHkko lss) og (ca/qoxZ) bl Hkwe.My ij vts; 'kfÙkQ dks izkIr gqvk Fkk] blhfy, mu Hkxoku~ dk  vftr* ,slk lkFkZd uke jD[kk FkkA (2-1-6) He took birth descending from the heaven and his influence, even during his childhood frolics, used to brighten up the lotusfaces of his kinship. Since he was the source of invincible power on this earth to his kinship, he was appropriately named Ajita, the unconquerable. v|kfi ;L;kftr'kkluL; lrka iz.ksrq% izfreÄykFkZe~ Aõ izx`árs uke ija ifo=ka Loflf1⁄4dkesu tusu yksds AA (2-2-7) 10 Svayambhûstotra lkekU;kFkZ & ftudk vusdkUr 'kklu nwljksa (,dkUrokfn;ksa) ds }kjk ijkftr ugha gks ldrk gS vkSj tks lRiq#"kksa ds izèkku uk;d gSa (HkO; thoksa dks eks{kekxZ esa izorZu djkus okys gSa)] vkt Hkh bl yksd esa vius b"V iz;kstu dks fl1⁄4 djus dh bPNk j[kus okys tulewg ds }kjk mu Hkxoku~ vftrukFk dk ije ifo=k uke izR;sd eaxy ds fufeÙk lknj xzg.k fd;k tkrk gSA Lord Ajitanâtha's regime, which promulgated the right path to liberation, was the principal guide for the virtuous men, and those who subscribed to the absolutistic point of view could not counter it. Even today, the most auspicious name of Lord Ajitanâtha is taken as a propitious omen by all men wishing for the accomplishment of their goals. ;% izknqjklhr~ izHkq'kfÙkQHkwEuk HkO;k'k;kyhudyÄ'kkUR;S Aï egkeqfueqZDr?kuksinsgks ;FkkjfoUnkH;qn;k; HkkLoku~ AA (2-3-8) lkekU;kFkZ & tSls cknyksa ds vkPNknu ls NwVdj lw;Z dk izdk'k deyksa ds fodkl ds fy, fufeÙk dkj.k gks tkrk gS mlh izdkj deZ:i l?ku vkoj.k ls eqDr rFkk izR;{k Kkuh vftrukFk Hkxoku~ txr~ dk midkj djus okyh viuh ok.kh ds egkRE; ls HkO;ksa ds fpÙk esa tks vKku o jkxkfn dyad (Kkukoj.kkfn deZca/) yxk gqvk Fkk] mlds uk'k ds fy, izdk'keku gq, FksA 11 Lord Ajitanâtha As the sun, when it gets freed from the thick expanse of clouds, becomes the instrumental cause for the lotuses to bloom, in the same way, the Great Sage Lord Ajitan tha, free from the dense covering of karmas and endowed with the power of divine discourse, appeared for the removal of the dirt of karmas from the souls of all bhavya (capable of attaining liberation) souls. â ;su iz.khra ìFkq /eZrhFk± T;s"Ba tuk% izkI; t;fUr nq%[ke~ A xkÄa ßna pUnuiÄ'khra xtizosdk bo ?keZrIrk% AAõ ï (2-4-9) lkekU;kFkZ & tSls rhoz xehZ ds vkri ls ihfM+r cM+s&cM+s gkFkh pUnu dh ysi ds leku 'khry xaxk unh ds ty esa ugkdj vius Dys'k ls NwV tkrs gSa mlh izdkj Jh vftrukFk rhFkZÄj us ftl loksZRÑ"V vkSj foLr`r ï /eZrhFkZ dk iz.k;u fd;k Fkk mls viukdj HkO; tho lalkj&leqnz ls ikj gks tkrs gSa] vFkkZr~ lalkj ds nq%[kksa ls NwV tkrs gSaA As on entering the soothing water of the Ganges, cool like sandalwood, huge elephants, suffering from the scorching heat of the sun, get succour, in the same way, the supreme path to liberation which Lord Ajitanâtha had promulgated, when understood and followed properly, can lead the bhavya (capable of attaining liberation) souls to overcome the miseries of the world. 12 Svayambhûstotra l czãfu"B% lefe=k'k=kq£o|kfofuokZUrd"kk;nks"k% A yC/kRey{ehjftrks¿ftrkRek ftufJ;a es Hkxoku~ fo/Ùkke~ AA (2-5-10) lkekU;kFkZ & tks vius ijekReLoHkko esa vofLFkr gSa] ftuds fy, 'k=kq o fe=k leku gSa] ftUgksaus vkReKku o vkReè;ku dh fo|k ds izdk'k ls vius Øks/kfn d"kk;ksa dk o loZ nks"kksa dk iw.kZ :i ls uk'k dj fn;k gS] ftUgksaus vuUrKkukfn&:i y{eh dks izkIr dj fy;k gS vkSj ftudh vkRek bfUnz;ksa o d"kk;ksa ds }kjk vts; gS] ,sls Jh vftrukFk Hkxoku~ esjs fy, vkgZUR;y{eh dh izkfIr esa lgk;d gksaA May Lord Ajitanâtha, established firmly in the purity of the Self, indifferent to the friend or the foe, destroyer of all blemishes of passions through right knowledge, possessor of the divine treasures appertaining to the pure Self, and insuperable by the senses, help me realize my pure Self. 13 Lord Ajitanâtha

Lord ÚambhavanâthaJh 'kaHkoukFk ftu fpÉ & v'o (?kksM+k) Symbol – Horse Roa 'kEHko% laHkor"kZjksxS% larI;ekuL; tuL; yksds A vklhfjgkdfLed ,o oS|ks oS|ks ;Fkk¿ukFk#tka iz'kkUR;S AA Jh 'kEHkoukFk ftu 3 Lord Úambhavanâtha lkekU;kFkZ & gs Hkxou~ ! vki HkO; thoksa ds lq[k dk dkj.k gks rFkk lalkj lEcU/h fo"k; Hkksx dh r`".kk #ih jksxksa ls ihfM+r ekuo ds fy, vki bl yksd esa fcuk fdlh iQy dks pkgus okys vkdfLed oS| ds ln`'k mlh izdkj izdV gq, Fks ftl rjg fd fdlh v'kj.k] fu/Zu o vlgk; euq"; ds jksxksa dh 'kkfUr ds fy, dksbZ ijksidkjh oS| vdLekr~ lgkbZ gks tkrk gSA (3-1-11) O Lord Úambhavanâtha, the Bestower of Happiness! You had appeared in this world for the well-being of the people tormented by the desires of the senses, just like the fortuitous arrival of a selfless physician for curing the helpless and desperate patient of his disease. vfuR;e=kk.kegafØ;kfHk% izlDrfeF;kè;olk;nks"ke~ A bna txTtUetjkUrdkr± fuj×tuka 'kkfUrethxeLRoe~ AA (3-2-12) 16 Svayambhûstotra lkekU;kFkZ & gs 'kEHko ftu ! ;g txr~ vfuR;] v'kj.k] vgaadkj o eedkj cqf1⁄4 ls ;qDr feF;k vfHkizk; ds nks"k ls nwf"kr] rFkk tUe&tjk o ej.k ds nq%[kksa ls fujUrj ihfM+r izrhr gksrk gSA ,sls bl txr~ ds izkf.k;ksa dks vkius deZ dyad ls jfgr ije 'kkfUr dh izkfIr djkbZ gSA O Lord Úambhavanâtha! The worldly life appears to be transient, without a protector, sullied with the blemishes of pride and delusion, and tormented by birth, old-age and death. You had helped worldly souls attain ambrosial happiness by ridding these of the karmic dirt. 'krssnksUes"kpya fg lkS[;a r`".kke;kI;k;uek=kgsrq% A r`".kkfHkòf1⁄4'p riR;tÏa rkiLrnk;kl;rhR;oknh% AA (3-3-13) lkekU;kFkZ & fu'p; ls bfUnz; tfur lq[k fctyh ds >ydus ek=k papy gS rFkk r`".kkebZ jksx ds c<+kus dk dkj.k gh gSA r`".kk dh vfHkòf1⁄4 fujUrj rki iSnk djrh gS vkSj ;g rki bl txr~ dks nq%[kksa dh ijEijk }kjk Dysf'kr djrk jgrk gS_ ,slk vkius mins'k fn;k gSA You had discoursed that the pleasures of the senses are transient like lightening; when pursued, these cause ill-health due to increased craving; intense craving causes anguish, and anguish is the source of traditional worldly distress. 17 Lord Úambhavanâtha cU/'p eks{k'p r;ks'p gsrw c1⁄4'p eqDr'p iQya p eqDrs% A L;k}kfnuks ukFk roSo ;qDra uSdkUrn``"VsLRoerks¿fl 'kkLrk AA (3-4-14) lkekU;kFkZ & gs 'kEHkoukFk ftu ! tho dk deZ&iqñxyksa ls cU/ gksuk rFkk mldk deks± ls NwV tkuk vkSj mu cU/ vkSj eks{k ds gsrq c1⁄4 vkRek vkSj eqÙkQ vkRek rFkk eqfÙkQ dk iQy] ;g lc O;oLFkk vkids L;k}kn:i vusdkUr er esa gh ;qfDr&laxr gS] ,dkUrokfn;ksa ds er esa ;s ckrsa fl1⁄4 ugha gks ldrhA blfy, vki gh rÙo dk ;FkkFkZ mins'k nsus okys gSaA O Lord ambhavan tha! The realities of bondage and liberation, the causes of these, the attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of your doctrine of conditional predications (sy dav da) and not by the absolutistic views of the others; you only are the promulgator of Truth. Ú â â â 'kØks¿I;'kÙkQLro iq.;dhrsZ% LrqR;ka izòÙk% fdeq ekn`'kks¿K% A rFkkfi HkDR;k LrqrikniÁks eek;Z ns;k% f'korkfreqPpS% AA (3-5-15) lkekU;kFkZ & gs xq.kksa dks vkJ; djus okys ije izHkq ! fuEkZy dh£r/kjh bUnz Hkh vkidh Lrqfr djus esa m|e djrk gqvk vleFkZ gks tkrk gS rc esjs leku vKkuh (tks loZJqr o vof/Kku ls jfgr gS) dSls leFkZ gks 18 Svayambhûstotra ldrk gS\ rks Hkh HkfÙkQ dh izsj.kk ls vkids ifo=k pj.kksa dh tks eSa Lrqfr djrk gw¡ lks eq>s vfr'k; djds mRÑ"V ;FkkFkZ lq[k dh lUrfr dks iznku dhft;sA Even illustrious Indra, the supreme lord of the heaven, suffers from inadequacy while trying to describe your virtues; how can an ignorant person like me do justice to the task? Still, out of sheer devotion, I have ventured into the adoration of your Holy Feet. O Protector of Virtues! Grant me the eternal bliss of liberation. 19 Lord Úambhavanâtha

Lord AbhinandananâthaJh vfHkuUnuukFk ftu fpÉ & cUnj Symbol – Monkey xq.kkfHkuUnknfHkuUnuks Hkoku~ n;ko/wa {kkfUrl[khef'kfJ;r~ A lekf/rU=kLrnqiksiiÙk;s };su uSxzZUF;xq.ksu pk;qtr~ AA Jh vfHkuUnuukFk ftu 4 Lord Abhinandananâtha lkekU;kFkZ & vuUr Kkukfn xq.kksa dk vfHkuUnu djus ds dkj.k vki lPps lkFkZd ^vfHkuUnu* uke dks /kj.k djus okys gksA vkius {kek&:ih l[kh dks /kjus okyh ,slh v glk&:ih o/w dks vkJ; esa fy;k FkkA vkius vkReè;ku o /eZè;ku :i lekf/ dh izkfIr ds fy, vius dks nksuksa gh vUrjÄ o cfgjÄ ifjxzg R;kx:i fuxzZUFkius ds xq.k õ õ ls vyaÑr fd;k FkkA (4-1-16) Your name Abhinandana appropriately suggests your growing acclaim for the virtues. You had adopted the grand dame Noninjury (ahiÉsâ) who had Forbearance (kÈamâ) as her friend. For the accomplishment of the supreme meditation on the Self, you renounced all external and internal attachments. vpsrus rRÑrcU/ts¿fi p eesnfeR;kfHkfuosf'kdxzgkr~ A izHkÄ~xqjs LFkkojfu'p;su p {kra txÙkÙoeftxzg‰oku~ AA (4-2-17) 22 Svayambhûstotra lkekU;kFkZ & bl vpsru tM+ 'kjhj esa o bl tM+ 'kjhj ds lkFk vkRek dk la;ksx gksus ds dkj.k tks vkRek esa deks± dk cU/ gksrk gS o mlds iQyLo:i tks lq[k&nq%[kkfn gksrk gS rFkk ijinkFkks± (Ðh] iq=k vkfn) esa ;s esjs gSa] eSa budk Lokeh gw¡] bl feF;k vfHkizk; dks xzg.k djds] rFkk fou'oj inkFkks± dh voLFkkvksa esa LFkkf;Ro ds vlr~ fu'p; ds dkj.k ;g txr~ u"V gks jgk gS vFkkZr~ txr~ ds izk.kh d"V mBk jgs gSaA mUgha ds m1⁄4kj ds fy, vkius ;FkkFkZ thokfn dk Lo:i le>k;k gSA The man falls when he considers the transient objects as permanent; karmas are bound due to the association of the animate soul with inanimate and transient objects like the body, and consequent enjoyment of pleasure and pain, with psychic dispositions of attachment and aversion towards such objects. You had expounded the reality of substances for the redemption of mankind. {kqnkfnnq%[kizfrdkjr% fLFkfruZpsfUae;kFkZizHkokYilkS[;r% A rrks xq.kks ukfLr p nsgnsfguksfjrhnfeRFka Hkxoku~ O;ftKir~ AA (4-3-18) lkekU;kFkZ & Hkw[k] I;kl vkfn nq%[kksa ds izfrdkj djus ls vFkkZr~ Hkkstu&ikukfn xzg.k djrs jgus ls vkSj bfUnz;ksa ds fo"k;ksa ds }kjk mRiÂ gksus okys vr`fIrdkjh {kf.kd lq[k ls bl 'kjhj o 'kjhj/kjh vkRek dh fLFkfr lnk ugha jgrh gS bl dkj.k muls mudk dqN Hkh midkj ugha 23 Lord Abhinandananâtha gksrk gSA ;g txr~ bl rjg dk gS ,slk Hkxoku~ Jh vfHkuUnuukFk us Kku djk;k gSA By constantly feeding the body to subdue inflictions like hunger, and by indulging in transient pleasures of the senses, neither the body nor the soul remains unscathed. Such deeds thus benefit neither the body nor the soul; O Lord Abhinandananâtha, you had thus expounded the true nature of reality. tuks¿fryksyks¿I;uqcU/nks"krks Hk;kndk;sZf"og u izorZrs A bgkI;eq=kkI;uqcU/nks"kfor~ dFka lq[ks laltrhfr pkczohr~ AA (4-4-19) lkekU;kFkZ & vR;Ur fo"k;yksyqih gqvk ekuo Hkh vR;f/d vklfÙkQ ds nks"k ls o 'kklu vkfn ds Hk; ls bl yksd esa u djus ;ksX; [kksVs dk;ks± (pksjh] ijÐhxeu vkfn) esa izòfÙk ugha djrk gSA fiQj bl yksd esa rFkk ijyksd esa nksuksa gh txg fo"k; vklfÙkQ ds nks"k dks tkuus okyk Kkuh tho fdl rjg bl fo"k; lq[k esa vklfÙkQ djsxk\ ,slk Hkh vkius mins'k fd;k gSA You had also expounded that even an obsessive man exercises restraint while indulging in improper behaviour as per his idea of the associated evil and the fear of the societal norms. How can a man who is knowledgeable about the miseries such behaviour causes in this life and the life beyond succumb to sense-driven inclinations? 24 Svayambhûstotra l pkucq U/k¿s L; tuL; rkiÑr ~ r"kk¿s fHkof1⁄4% l[q krk s u p fLFkfr% A bfr izHkks yksdfgra ;rks era rrks Hkokuso xfr% lrka er% AA (4-5-20) lkekU;kFkZ & gs Jh vfHkuUnu Hkxou~ ! ;g vklÙkQrk (vuqcU/) vkSj r`".kk dh vfHkòf1⁄4] nksuksa gh bl vfr yksyqih ekuo ds fy, larki mRiÂ djus okys gSaA vYi lq[kksaa ds feyus ij bl ekuo dh voLFkk dHkh Hkh lq[k:i ugha gksrh] mldk larki c<+ tkrk gSA D;ksafd vkidk ,slk txr~ ds yksxksa dk midkj djus okyk er gS blfy, vki gh foosdh lTtu iq#"kksa ds fy, 'kj.kHkwr ekus x, gSaA Sense-indulgence results into greater craving which, in turn, causes anguish to man. Transient sense-pleasures do not provide lasting happiness. O Lord Abhinandana! Since you had expounded such a benevolent doctrine for worldly souls, you are their true protector. 25 Lord Abhinandananâtha

Lord SumatinâthaJh lqefrukFk ftu fpÉ & pdok Symbol – Curlew vUoFkZlaK% lqefreqZfuLRoa Lo;a era ;su lq;qfDruhre~ A ;r'p 'ks"ks"kq ers"kq ukfLr loZfØ;kdkjdrÙoflf1⁄4% AA Jh lqefrukFk ftu 5 Lord Sumatinâtha lkekU;kFkZ & vki izR;{k Kkuh gks rFkk 'kksHkuh; Kku ds Lokeh gksus ls ^lqefr* vkidk ;g uke lkFkZd gS_ vkius lqUnj xk<+ ;qfÙkQ;ksa ls fl1⁄4 fd;k x;k thokfn rÙo dk Lo:i vaxhdkj fd;k gSA vkids vusdkUr er ds flok; nwljs ,dkUr erksa esa loZ izdkj dh fØ;k rFkk loZ drkZ] deZ] dj.k vkfn dkjdksa ds Lo:i dh flf1⁄4 ugha gks ldrhA (5-1-21) O Omniscient Lord Sumatinâtha! Your name appropriately signifies right knowledge since you had expounded, with incontrovertible logic, the reality of substances, while the doctrines of the others* are opposed to reasoning as these fail to explain logically the world phenomena involving actions and actors. *Others include the Buddhists philosophy of kÈaõikavâda – momentariness (anitya) – which reduces the whole world of reality, physical and spiritual, to concatenation of sensequalities having only momentary existence; the Vedântists philosophy of advaitavâda which lays down everything as 28 Svayambhûstotra illusion (mâyâ) and, therefore, beyond the reach of the intellect; and the Sâôkhya philosophy propounded by Kapila which posits only two permanent (nitya) realities, the spiritual principle of puruÈa and the environmental existence of prakÃti, which account for the world processes by alternate enfolding and unfolding of attributes and functions. The puruÈa is intelligent but inert, and prakÃti is all activity but blind. The union of the two accounts for the evolution of the saÉsâra. The Jaina conception of reality is different from the other darúanas which emphasize only a single aspect, either permanence or change, as the characteristic of reality. Vedântism may be taken to be an example of a philosophical system which emphasizes permanence as the characteristic of reality and dismisses change as mere illusion. Buddhism overemphasizes change through its concept of momentariness (kÈaõikavâda), to the neglect of underlying permanence. The systems which lay one-sided emphasis either on permanence or change are rejected by Jaina thinkers who describe such conceptions as ekântavâda – clinging only to a singular aspect of reality. Such systems fail to acknowledge and appreciate the presence of other aspects of reality. Jaina thinkers rely on anekântavâda, a system of philosophy which maintains that reality has multifarious aspects and that a complete comprehension of it must necessarily take into consideration all these aspects. Âcârya AmÃtacandra's PuruÈârthasiddhyupâya has accorded an indispensable place to anekântavâda in Jaina scheme of things: 29 Lord Sumatinâtha vusdesda p rnso rÙoa HksnkUo;Kkufena fg lR;e~ A è"kksipkjks¿U;rjL; yksis rPNs"kyksiks¿fi rrks¿uqik[;e~ AA (5-2-22) lkekU;kFkZ & gs lqefrukFk ! thokfn rÙo vusd LoHkko :i gS rFkk ogh thokfn rÙo ,d :i Hkh gS D;ksafd viuh loZ i;kZ;ksa esa ogh ,d nzO; gSA ;g Hksn Kku vkSj vHksn Kku vFkkZr~ i;kZ; dh vis{kk vusdius dk Kku o nzO; dh vis{kk ,dius dk Kku lR; gS] ck/k jfgr gSA ;FkkFkZ oLrq Lo:i dks ,d :i ekuus okys vusd :i dks mipkj dgsa o vusd :i ekuus okys ,d :i dks mipkj dgsa rks ;g feF;k gh gSA D;ksafd buesa ls fdlh ,d LoHkko dk yksi dj nsus ls vFkkZr~ loZFkk ,d :i o loZFkk vusd :i ekuus ls ml 'ks"k nwljs dk yksi gks tk,xk (D;ksafd nzO; i;kZ; ds fcuk ugha jgrk vkSj i;kZ; nzO; ds fcuk ugha jgrh)A rc oLrq dk LoHkko feV tkus ls oLrq dk dFku Hkh ugha cu ldsxkA blls ;gh er Bhd gS fd OkLrq Hksn o vHksn mHk; Lo:i ,d dky esa vofLFkr gSA ;gh vkidk ;FkkFkZ er gSA I bow to anekânta (the doctrine of manifold points of view – relative pluralism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending the ultimate reality through multiplicity of viewpoints. ijekxeL; chta fuf"k1⁄4tkR;U/flU/qjfo/kue~ A ldyu;foyflrkuka fojks/eFkua uekE;usdkUre~ AA (2) 30 Svayambhûstotra The reality of substances as expounded by you considers a thing as one or many depending on the point of view*. That the substance (dravya) is one and its qualities (gu a) are many** is the real point of view; it is a delusion to consider any of the two as a metaphorical expression since the one (dravya) cannot exist without the other (gu a) and if both are absent, the identity of the object is lost and it becomes a meaningless abstraction. õ õ *For instance, a person is said to be a father when he is considered in relation to his son and a son when considered in relation to his father. Therefore the question as to how can the same man be father as well as son would entirely be meaningless in light of the logical theory of predication. **dravya and guõa are inseparable and yet the substance is not the same as its attributes nor the attributes same as the substance, though the substance manifests its nature through the attributes. Substance without attributes and attributes dissociated from the underlying substance would all be meaningless abstractions. Hence in the world of reality there can be no existence of either dravya or guõa independent of each other. lr% dFkf×pÙknlÙo'kfÙkQ% [ks ukfLr iq"ia r#"kq izfl1⁄4e~ A loZLoHkkoP;qreizek.ka LookfXOk#1⁄4a ro n`f"Vrks¿U;r~ AA (5-3-23) 31 Lord Sumatinâtha lkekU;kFkZ & tks dksbZ lr~ :i fo|eku vkRek vkfn rÙo gSa os vius Loprq"V; dh vis{kk ls gSa] fdlh vU; vis{kk ls vFkkZr~ ijprq"V; dh vis{kk ls vlr~ :i gSa vFkkZr~ muesa vfo|ekuius dh izrhfr gSA muesa viuk oLrqiuk rks gS] ijUrq vU; oLrqiuk ugha gSA tSls iQwy ò{kksaa esa fl1⁄4 gS] ijUrq vkdk'k esa ugha gSA blfy, rÙo mHk;:i gS & vfLr:i Hkh gS ukfLr:i Hkh gSA tks rÙo loZ LoHkkoksa ls jfgr gks vFkkZr~ mlesa vfLrRo] ukfLrRo vkfn LoHkko ,d dky esa u gksa rks og izek.k ls fl1⁄4 ugha gks ldrk D;ksafd muds gh opu ls fojks/ vk tk,xkA ;fn ek=k ,d vfLr:i vFkkZr~ v}Sr gh ekusaxs rks izek.k djrs gq, }Sr vk tk,xkA gs lqefrukFk Hkxou~ ! vkids vusdkUr n'kZu ds vykok vU; lc n'kZu Look.kh ls fo#1⁄4 gSaA The nature of reality (sat) involves two logical predications – one affirmative (asti) and the other negative (nâsti)*; like a flower exists in the tree and does not exist in the sky. If reality be accepted without any of these two predications (asti and nâsti), nothing can exist logically and will lose validity. O Lord Sumatinâtha, the assertions of all others not following your doctrine are self-contradictory. *Jaina logicians describe every fact of reality according to four different aspects: its substance (dravya), space of its existence (kÈetra), time of its existence (kâla), and its nature (bhâva). Every object admits of a four-fold affirmative predication (svacatuÈÇaya) with reference to its own substance (svadravya), own space (svakÈetra), own time 32 Svayambhûstotra (svakâla), and own nature (svabhâva). Simultaneously a four-fold negative predication is implied with reference to other substance (paradravya), other space (parakÈetra), other time (parakâla), and other nature (parabhâva). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other things. Without this distinction there cannot be true and clear perception of an object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svakÈetra, svakâla, and svabhâva, it also admits of the four-fold negation with respect to paradravya, parakÈetra, parakâla, and parabhâva. Excerpted from: Jain, Vijay K., "Acârya Pujyapada's IÈÇopadeúa – The Golden Discourse", (2014), Vikalp Printers, p. 6. u loZFkk fuR;eqnsR;iSfr u p fØ;kdkjde=k ;qDre~ A uSoklrks tUe lrks u uk'kks nhiLre%iqñxyHkkorks¿fLr AA (5-4-24) lkekU;kFkZ & loZ izdkj ls oLrq fuR; gh gS] ,d :i gh jgus okyh gS ,slk ,dkUr eku ysus ls u mlesa dksbZ voLFkk izxV gks ldrh gS u fdlh voLFkk dk uk'k gks ldrk gS] vkSj u gh bl ekU;rk esa fØ;k o dkjd Hkko laxr gksrk gSA ;fn oLrq esa fØ;k o dkjd Hkko gksaxs rks gh 33 Lord Sumatinâtha mRikn o O;; Hkko jg ldrk gSA vU;Fkk tks tSlk gS og oSlk gh jgsxkA tks xeu djrk gksxk og xeu gh djrk jgsxk] tks Bgjk gksxk og Bgjk gh jgsxkA tks oLrq vkdk'k esa iQwy ds leku vfo|eku gS mldk tUe ugha gks ldrk vkSj tks fo|eku inkFkZ gS mldk loZFkk uk'k ugha gks ldrkA ;fn dksbZ dgs fd nhid ty jgk gS mldks cq>k fn;k tk, rks izdk'k dk loZFkk uk'k gks x;k mldk lek/ku djrs gSa fd og izdk'k vU/dkj :i iqñxy nzO; ds :i esa jgrk gSA izdk'k vkSj vU/dkj nksuksa iqñxy dh i;kZ; gSaA If it be accepted that objects are eternal without a beginning and without an end then this assertion will negate the phenomena involving actions and actors; non-existence denies origination and eternity denies destruction. When a lamp is extinguished, the existence of light, which is matter (pudgala), gets transformed into another form of matter (pudgala) that is characterized by darkness. fof/£u"ks/'p dFkf×pfn"VkS foo{k;k eq[;xq.kO;oLFkk A bfr iz.khfr% lqersLros;a efrizosd% Lrqorks¿Lrq ukFk AA (5-5-25) lkekU;kFkZ & fof/ vFkkZr~ vfLriuk] Hkkoiuk ;k fuR;iuk rFkk fu"ks/ vFkkZr~ ukfLriuk] vHkkoiuk ;k vfuR;iuk dFkafpr~ (fdUgha vis{kkvksa ls) ekU; gS] b"V gS] loZFkk ughaA nzO; dh vis{kk oLrq lr~ ;k fuR; gS] i;kZ; dh vis{kk oLrq vlr~ ;k vfuR; gSA ,d dks eq[; djuk rFkk 34 Svayambhûstotra nwljs dks xkS.k djuk] ;g O;oLFkk dgus okys dh bPNk ds vuqlkj pyrh gSA tks ftl le; fuR;iuk crkuk pkgrk gS og fuR; dks eq[; djds dgrk gS rc vfuR;iuk xkS.k gks tkrk gS] rFkk tks tc vfuR;iuk le>kuk pkgrk gS rc fuR;iuk xkS.k gks tkrk gSA bl izdkj gs lqefrukFk Hkxou~ ! vkidh ;g rÙo ds izfrinku djus dh 'kSyh gSA vkidh Lrqfr djus ls esjh cqf1⁄4 dh mRÑ"Vrk gksos] ,slh esjh Hkkouk gSA The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attribute is relegated to the background. O Lord Sumatinâtha, you had thus explained the reality of substances; may your adoration augment my intellect! 35 Lord Sumatinâtha

Lord PadmaprabhaJh iÁizHk ftu fpÉ & yky dey Symbol – Red Lotus iÁizHk% iÁiyk'kys';% iÁky;kfyfÄrpk#ew£r% Aõ cHkkS Hkoku~ HkO;i;ks#gk.kka iÁkdjk.kkfeo iÁcU/q% AA Jh iÁizHk ftu 6 Lord Padmaprabha lkekU;kFkZ & dey ds leku izHkk/kjh ,sls Jh iÁizHknso dey&i=k ds leku ys';k ds /kjh FksA mudh lqUnj ew£r (vuUrKkukfn prq"V; :i vkRek ,oa leLr mÙke y{k.kksa ls ;qDr 'kjhj) y{eh dss }kjk vk yfxr FkhA ,sls vki iÁizHk Hkxoku~ HkO;tho&:i deyksa ds fodkl ds fy, mlh izdkj lq'kksfHkr gq, Fks ftl izdkj lw;Z dey&lewg ds fodkl ds fy, lq'kksfHkr gksrk gSA (6-1-26) The body of Lord Padmaprabha had the complexion of the lotuspetal, and his charming form (having extraordinary internal and external attributes) was embraced, as it were, by goddess LakÈmî. O Lord Padmaprabha! The bhavya (capable of attaining liberation) souls flourished in your divine presence as the lotuses bloom in the sun. 38 Svayambhûstotra cHkkj iÁka p ljLorha p HkokUiqjLrkRizfreqfDry{E;k% A ljLorheso lexz'kksHkka loZKy{eha Tofyrka foeqDr% AA lkekU;kFkZ & vkius eks{k :ih y{eh dh izkfIr ds igys vFkkZr~ vfjgUr voLFkk esa vuUrKkukfn&:i y{eh rFkk fnO;èofu&:i ljLorh nksuksa dks /kj.k fd;k Fkk vkSj loZ 'kksHkk ls ifjiw.kZ leolj.k vkfn foHkwfr dks /kj.k fd;k FkkA vkSj tc vki leLr deZ&ey ls jfgr gksdj eks{k dks izkIr gq, rc vkius lnk&izdk'k&:i fueZy vuUrKkukfn foHkwfr;ksa dks /kj.k fd;k FkkA (6-2-27) Before the attainment of liberation, you possessed attributes like the omniscience, the divine voice, and the splendour of the heavenly Pavilion (samavasaraõa). Subsequently, you rid yourself of all karmas and embraced the ever-effulgent, allknowing state of liberation. 'kjhjjf'eizlj% izHkksLrs ckykdZjf'ePNfojkfyysi A ujkejkdh.kZlHkka izHkkoPNSyL; iÁkHke.ks% Lolkuqe~ AA (6-3-28) lkekU;kFkZ & gs iÁizHk Hkxou~ ! izkr%dky ds cky lw;Z dh fdj.kksa ds leku dkfUr okyh vkids 'kjhj dh fdj.kksa ds foLrkj us euq";ksa vkSj nsoksa ls O;kIr leolj.k lHkk dks ml rjg vkfyIr dj fy;k Fkk tSls 39 Lord Padmaprabha ef.k ds yky ioZr dh T;ksfr mlds ik'oZHkkx esa iQSy tkrh gS vFkkZr~ leolj.k lHkk esa vkids 'kjhj dh yky T;ksfr bl rjg iQSy xbZ Fkh tSls mxrs gq, lw;Z dh fdj.ksa txr~ esa iQSy tkrh gSaA O Lord Padmaprabha! Your lustre, like the rays of the morning sun, had illumined the multitude of devas and men assembled in the heavenly Pavilion (samavasaraõa) in the same way as the brilliance of the ruby hillock spreads to its vicinity. uHkLrya iYyo;fÂo Roa lgÏi=kkEcqtxHkZpkjS% A iknkEcqtS% ikfrrekjniksZ HkwekS iztkuka fotgFkZ HkwR;S AA (6-4-29) lkekU;kFkZ & vkius dkenso ds xoZ dks pw.kZ dj Mkyk o ,d gtkj i=k/kjh lqo.kZebZ deyksa ds eè; esa pyrs gq, vius pj.kdeyksa ds }kjk vkdk'k&ry ds izns'kksa dks ekuksa iYyoksa ls O;kIr djrs gq, bl ìFoh ij fLFkr iztk ds dY;k.k ds fy, fogkj fd;k FkkA You had vanquished Kâmadeva (god of love and erotic desire) and, walking in the midst of the lotus flowers of a thousand petals, you traversed this earth for the good of the people, enveloping the skyline with the lustre of the petals of the lotus flowers. 40 Svayambhûstotra xq.kkEcq/s£oizq"keI;tÏa uk[k.My% Lrksrqeya ro"ksZ% A izkxso ekn`d~ fdeqrkfrHkfDrek± ckyekyki;rhnfeRFke~ AA (6-5-30) lkekU;kFkZ & tc igys ls gh bUnz vki ije 1⁄2f"k ds xq.kksa ds lewg ds va'k ek=k dh Hkh fujUrj Lrou djus ds fy, leFkZ u gqvk rc esjs leku vYiKkuh vkidh dSls Lrqfr dj ldrk gS\ vFkkZr~ eSa rks vleFkZ gh gw¡A ijUrq vki esa tks esjh ije HkfDr gS ogh eq> ckyd&le rqPN Kkuh dks vki ,sls gSa o bl izdkj gSa] ,slk Lrou djus ds fy, izsj.kk djrh gSA O Accomplished Being! Earlier even Indra (the lord of the devas) failed to unremittingly exalt even a drop in the ocean of your virtues then how can a feeble person like me succeed? It is only due to my unwavering devotion to you that I, ignorant like a child, have ventured into this adoration. 41 Lord Padmaprabha

Lord SuparúvanâthaJh lqik'oZukFk ftu fpÉ & LofLrd Symbol – Svastika LokLF;a ;nkR;fUrdes"k iqalka LokFkksZ u Hkksx% ifjHkÄ~xqjkRek A r`"kks¿uq"kÄkÂ p rki'kkfUrfjrhnek[;ñ Hkxoku~ lqik'oZ% AAõ (7-1-31) lkekU;kFkZ & tks vR;Ur vfouk'kh vkReLo:i&'khyrk gS vFkkZr~ tks deZ&ey ls NwVdj vuUrKkukfn xq.kksa dk Lokeh gksdj vkRekuUn esa fuR; eXu jguk gS ogh thoksa dk lPpk iz;kstu gS] {k.kHkaxqj Hkksx thoksa dk LokFkZ ugha gSA D;ksafd Hkksxksa ds Hkksxus ls r`".kk dh òf1⁄4 gksrh gS blhfy, tks pkg dh nkg gS og 'kkUr ugha gksrh gSA ,slk oLrq dk foosdiw.kZ Lo:i fof'k"V Kkuh Hkxoku~ lqik'oZukFk rhFkZÄj us o£.kr ï fd;k gSA Jh lqik'oZukFk ftu 7 Lord Supârúvanâtha Infallible meditation on the Self, rather than chasing the transient sense-gratifications, should be the real objective of the living beings. Indulgence in sense-gratification only leads to further craving and, therefore, it can never pacify the resultant anxiety. O Lord Supârúvanâtha, you had thus elucidated the nature of reality. 44 Svayambhûstotra vtÄea tÄeus;;U=ka ;Fkk rFkk tho/`ra 'kjhje~ Aõ õ chHkRlq iwfr {kf; rkida p Lusgks òFkk=ksfr fgra Roek[;% AA (7-2-32) lkekU;kFkZ & tSls cqf1⁄4iwoZd u pyus okyk tM+ (xfr jfgr) ;U=k (xkM+h vkfn) mldks pykus okys (euq";) ds }kjk lapkfyr gksrk gS oSls gh ;g tM+ 'kjhj Lo;a cqf1⁄4iwoZd fØ;k ugha dj ldrk gS ijUrq psru tho ds }kjk lapkfyr gksrk gSA fiQj ;g 'kjhj vfr f?kukouk gS] nqxZU/e; gS] u'oj gS vkSj larki dk dkj.k gSA bl 'kjhj ls vuqjkx djuk fu"iQy gSA ,slk fgrksins'k vkius fn;k gSA As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Supârúvanâtha, this is your benign precept. vy†Ô'kfDrHkZforO;rs;a gsrq};kfo"Ñrdk;ZfyÄk Aõ vuh'ojks tUrqjgafØ;krZ% lagR; dk;sZf"ofr lkèooknh% AA (7-3-33) lkekU;kFkZ & ;g deks± dk rhoz mn; ,slk gS fd bldh 'kfDr dk mYya?ku ugha fd;k tk ldrkA bldk fpÉ ;g gS fd dksbZ Hkh dk;Z 45 Lord Supârúvanâtha The accomplishment of a task depends on the availability of the internal as well as the external causes. The (internal) power of the fruition of karmas cannot be transgressed. The arrogant man remains unsuccessful in accomplishing the task in spite of the availability of the external causes. O Lord Sup rúvanâtha, you had rightly said so. â lq[k&nq%[k ;k b"V lkexzh dh izkfIr&vizkfIr gksrh gS mlesa nks dkj.kksa dh vko';drk gksrh gS & vUrjÄ dkj.k deZ dk 'kqHk o v'kqHk mn; õ gS o ckgjh dkj.k mlds vuqdwy nzO;] {ks=k] dky o Hkko dk lEcU/ gSA ;fn 'kqHk deZ lgkbZ u gks rks dk;Z ugha Hkh gksrk gS] blhfy, dgrs gSa fd dk;ks± ds djus ds fy;s lgdkjh dkj.k feyus ij Hkh vgadkj ls ;qDr ekuo vleFkZ gks tkrk gSA gs lqik'oZ ftu ! ,slk vkius ;FkkFkZ mins'k fn;k gSA Note: In discussing the relation between the soul and the karmic matter, Jainism makes an important distinction between the material or substantial cause (upâdâna kartâ) and the auxiliary or external cause (nimitta kartâ). The Self is the substantial cause of psychical states and matter is the substantial cause of organic states. And yet psychical states and organic states are external causes of each other. One psychical state is produced by an immediately preceding psychical state, and determined externally by an organic state. In like manner, one organic state is determined by immediately preceding organic state and conditioned externally by a psychical state. There is similar parallelism that explains the causal inter-relation between the Self and 46 Svayambhûstotra the body. The Self is the substantial cause of an emotion while karmic matter is the auxiliary or external cause. The former is the entity that is transformed from the cause to the effect and the latter assists the process. As is evident, the importance of the material or substantial cause is far greater than that of the auxiliary cause. A strong auxiliary cause is unable to produce the change in the absence of the material cause, though the material cause itself always stands in need of the proper auxiliary cause. The karmic matter cannot get itself bound with the soul unless the soul first gets into a state of 'weakness', overcome by passions. The passionate states of the soul are themselves generated by the operative karmas associated with the soul in the form of the kârmaõa úarîra. The psychical states of the soul are produced and destroyed by the operation of various species of karmas bound with it. Also, various species of karmas bound with the soul are produced and destroyed by the psychical states of the soul. In this way, the soul and various species of karmas get bound to each other. This bond is the cause of worldly cycle of births and deaths. Thus, the psychical states of the soul are held to be the substantial cause of bondage. On account of these psychical states the karmic matter gets attracted and deposited on to the soul, shrouding its light and glory. All karmic matter associated with the soul turns into bonds of various kinds of karmas. These bonds are of four kinds according to the nature or species of karma, duration of karma, intensity of fruition of karma, and the quantity of space-points of karma. The bonds have an expiry date after which the karmas 'fall off' or disappear. But before the expiry of that period, due to the activities of the body, mind 47 Lord Supârúvanâtha and speech, and the passions and emotions, these create a fertile ground for fresh karmic matter to get associated with the soul. Thus the process of falling off of old and bondage of new karmas goes on incessantly. The wise, after knowing the true nature of the soul and the karmic matter, engages himself in the practice of ridding his soul of the bondage of karmic shackles. He reckons that the soul is pure consciousness and all other dispositions are alien to it; only the various forms of karmas have kept it confined to and whirling in the mire of the world. After completely annihilating karmas associated with the soul, there is no cause for the soul to further wander in worldly existence. He turns his soul inwards and avoids all outward concerns. Once the pure Self is realized, there is no fear of coming back to saÉsâra as no force, no influence, no power, howsoever strong, can affect it. The soul gets to its pure, pristine state characterized by supreme bliss, omniscience and other inherent attributes, and remains as such for ever. Excerpted from: Jain, Vijay K., "Acârya Pujyapada's IÈÇopadeúa – The Golden Discourse", (2014), Vikalp Printers, p. 8-10. fcHkfs r eR;kus Z rrk¿s fLr ek{s kk s fuR; a f'ko a ok×Nfr ukL; ykHk% A rFkkfi ckyks Hk;dkeo';ks òFkk Lo;a rI;r bR;oknh% AA (7-4-34) lkekU;kFkZ & ;g izk.kh èR;q ls Mjrk jgrk gS ijUrq mlls NqVdkjk ugha feyrk gSA og loZnk dY;k.k dks ;k eqfDr dks pkgrk jgrk gS ijUrq 48 Svayambhûstotra O Lord Sup rúvanâtha! You had discoursed that the man dreads death but is not able to escape it; he constantly longs for blessedness but does not attain it. Still, due to ignorance and under the influence of fear or desire, he needlessly and continuously comes to grief. â deks± ds mn; ds dkj.k ml dY;k.k dk ;k eks{k dk ykHk izkIr ugha dj ikrk gSA rks Hkh vKkuh izk.kh ej.kkfn ls Hk; o lq[kkfn dh vfHkyk"kk ds o'khHkwr gqvk vius vki òFkk gh nq%[kh gqvk djrk gSA (vuqdwy HkforO;rk dh flf1⁄4 fujUrj deks± dk {k; djus ls gh gksrh gSA) ,slk vkius mins'k fn;k gSA loZL; rÙoL; HkokUizekrk ekrso ckyL; fgrkuq'kkLrk A xq.kkoyksdL; tuL; usrk e;kfi HkDR;k ifj.kw;ls¿| AA (7-5-35) lkekU;kFkZ & gs lqik'oZukFk Hkxou~ ! vki loZ R;kxus ;ksX; o xzg.k djus ;ksX; rÙoksa ds la'k;kfn nks"k ls jfgr Kkrk gSa o tSls ekrk ckyd dks fgrdkjh f'k{kk nsrh gS mlh izdkj vki HkO; thoksa dks tks vKkuh gSa] fgrdkjh rÙo dh f'k{kk nsrs gSaA vki gh lE;Xn'kZukfn xq.kksa ds [kksth HkO;thoksa dks ;FkkFkZ ekxZ fn[kkus okys lUekxZn'kZd gSaA blhfy, eSa vkt HkfDriwoZd vkidh Lrqfr dj jgk gw¡A O Lord Sup rúvanâtha! You had the true knowledge (without doubt, delusion or misapprehension) of all substances. Like the â 49 Lord Supârúvanâtha mother teaches her child, you had promulgated the true path that leads to the well-being of the bhavya souls aspiring to attain liberation. Today, with deep devotion, I am offering you my adoration. 50 Svayambhûstotra Lord CandraprabhaJh pUaeizHk ftu fpÉ & pUaeek Symbol – Moon pUaeizHka pUaeejhfpxkSja pUaea f}rh;a txrho dkUre~ A oUns¿fHkoU|a egrkè"khUaea ftua ftrLokUrd"kk;cU/e~ AA (8-1-36) lkekU;kFkZ & pUnzek dh fdj.kksa ds leku 'kqDyo.kZ ds /kjh] txr~ esaa ,d nwljs gh viwoZ pUnzek ds leku dsoyKkuebZ nhfIr ls izdk'keku] egku~ foHkwfr;ksa }kjk oUnuh;] 1⁄2f1⁄4/kjh eqfu;ksa ds Lokeh] deZ&'k=kqvksa ij fot; izkIr djus okys rFkk vius Hkhrj ds d"kk;&cU/u dks thrus okys] pUnzek ds leku izHkk/kjh ,sls Jh pUnzizHk Hkxoku~ dh eSa oUnuk djrk gw¡A Jh pUaeizHk ftu 8 Lord Candraprabha With complexion bright as the rays of the moon, you had radiated knowledge like another moon. You are worshipped by the eminent beings; you are the Lord of the learned ascetics; and you had conquered all your karmas and internal passions. I bow to you, O Lord Candraprabha, the possessor of the moonlike splendour. 52 Svayambhûstotra ;L;kÄy{ehifjos"kfHkÂa reLreksjsfjo jf'efHkÂe~ Aõ uuk'k ckáa cgqekula p è;kuiznhikfr'k;su fHkÂe~ AA (8-2-37) lkekU;kFkZ & tSls lw;Z dh fdj.kksa ds }kjk vU/dkj fNUu&fHkUu dj fn;k tkrk gS mlh rjg ftUgksaus vius 'kjhj ds izHkk&e.My ds }kjk ckgjh vU/dkj dk uk'k dj Mkyk Fkk vkSj 'kqDyè;ku :ih vñHkqr nhid ds izHkko ls vfr xgjk vUrjÄ dk vKku&:ih vU/dkj Hkh õ u"V dj Mkyk FkkA Just as the rays of the sun annihilate all darkness, he had destroyed the external darkness by the radiant aura of his body and the internal darkness by the supreme effulgence of pure concentration. Loi{klkSfLFkR;enkofyIrk okd~ lguknS£oenk cHkwoq% A izokfnuks ;L; enkaeZx.Mk xtk ;Fkk dslfj.kks fuuknS% AA (8-3-38) lkekU;kFkZ & tSls lg dh xtZuk ls en ls vius diksyksa dks fHkxks, gq, gkFkh en&jfgr gks tkrs gSa oSls gh bu pUnzizHk Hkxoku~ ds opu&:ih  lgukn ls vius er&i{k dh mÙkerk dk ?ke.M djus okys tu en&jfgr gks x, FksA 53 Lord Candraprabha Just as the powerful roar of a lion is able to subjugate elephants brimming with pride apparent in their moist cheek-temples, the lion-roar of his divine teachings had vanquished the pride of those who considered their doctrines to be unassailable. ;% loZyksds ijesf"Brk;k% ina cHkwokñHkqrdeZrstk% A vuUr/kek{kjfo'op{kq% leUrnq%[k{k;'kklu'p AA (8-4-39) lkekU;kFkZ & tks loZ yksd esa mRÑ"V vfjgUr ijes"Bh in ds /kjh gq, Fks] tks loZ izkf.k;ksa dks ,d lkFk viuh&viuh Hkk"kk esa le>kus ds fy, vk'p;Zdkjh deZ&rst dss /kjd Fks] tks vuUr T;ksfr Lo:i vfouk'kh fo'o dks ,d lkFk ns[kus esa leFkZ ,sls dsoyKku ds Lokeh Fks] rFkk ftudk 'kklu leLr nq%[kksa dk {k; djus okyk gS vFkkZr~ ije lq[kebZ eks{k dks nsus okyk gSA He had attained the status of the Arhat, the Omniscient Supreme Being; divine attributes had manifested in him on the destruction of the inimical karmas; he had infinite knowledge to see simultaneously all substances in the whole of the universe; and his doctrine had the power to rid the people of all their sufferings. 54 Svayambhûstotra Lk pUnzek HkO;dqeq}rhuka foiÂnks"kkHkzdyÄysi% Aï O;kdks'kokÄ~U;k;e;w[keky% Ikw;kRifo=kks HkxokUeuks es AA (8-5-40) lkekU;kFkZ & tks HkO; tho&:i dqeqfnfu;ksa dks fodflr djus ds fy, pUnzek gSa] ftudk jkxkfn nks"k&:i es?k dyad ls jfgr gks x;k gS] tks lqLi"V opuksa ds }kjk mRiÂ U;k;&:i fdj.kksa dh ekyk ls ;qDr gSa vkSj tks deZ&ey ls jfgr gksus ds dkj.k vR;Ur ifo=k gSa] ,sls pUnzizHk Hkxoku~ esjs eu dks ifo=k djsaA He who had glorified all bhavya (capable of attaining liberation) souls as the moon opens up the night lilies, who had destroyed the evil clouds of attachment and desires, who is equipped with the speech, like a garland of rays, that promulgates the world reality in unambiguous and incontrovertible manner, and who is free from all karmic blemishes, may such Lord Candraprabha make my heart pure! 55 Lord Candraprabha

Lord SuvidhinâthaJh lqfof/ukFk ftu fpÉ & exj Symbol – Crocodile ,dkUrn`f"Vizfr"ksf/ RkÙoa izek.kfl1⁄4a rnrRLoHkkoe~ A Ro;k iz.khra lqfo/s Lo/kEuk uSrRlekyh<ina RonU;S% AA (9-1-41) lkekU;kFkZ & gs lqfof/ukFk (Jh iq"inUr) Hkxou~ ! vkius vius dsoyKku&:i rst ls ;FkkFkZ tkudj tks thokfn inkFkks± ds LoHkko dk izfriknu fd;k og ,dkUr n'kZu dk fu"ks/d vFkkZr~ vusdkUr n'kZu dk iks"kd gSA izR;{k&ijks{k izek.kksa ls fl1⁄4 gSA rr~ (fof/) rFkk vrr~ (fu"ks/) LOk:i vFkkZr~ fdlh vis{kk ls rRLo:i gS] fdlh vis{kk ls vrRLo:i gSA vkils vU;] tks loZK o ohrjkx ugha gSa] mUgksaus bl izdkj rÙo dk vuqHko izkIr ugha fd;k gSA Jh lqfof/ukFk (Jh iq"inUr) ftu 9 Lord Suvidhinâtha (Lord PuÈpadanta) O Lord Suvidhinâtha! With the light of your omniscience you had promulgated the nature of reality in a manner which contradicts the absolutistic point of view, well-founded, and incorporates the principle of predication involving both the affirmation and the negation, depending on the point of view. Others have not been able to view the nature of reality in such light. 58 Svayambhûstotra rnso p L;kÂ rnso p L;kr~ rFkkizrhrsLro rRdFkf×pr~ A UkkR;UreU;RoeuU;rk p fo/s£u"ks/L; p 'kwU;nks"kkr~ AA (9-2-42) lkekU;kFkZ & vkids er esa thokfn inkFkZ vius LOk:i ls gS Hkh rFkk ij ds Lo:i ls ugha Hkh gSA inkFkZ loZFkk vfLr ;k ukfLr Lo:i vFkok lr~ ;k vlr~ Lo:i vFkok Hkko ;k vHkko Lo:i ugha gS] fdUrq ,slk fdUgha fHkÂ&fHkÂ vis{kkvksa ls gSA Lo&nzO;kfn prq"V; dh vis{kk ls oLrq vfLr:i gS rFkk ij&nzO;kfn prq"V; dh vis{kk ls oLrq ukfLr:i Hkh gSA ,slk oLrq dk Hkko&vHkko :i LoHkko izrhfr esa vkrk gSA bl fof/ vkSj fu"ks/ dk ;k vfLrRo vkSj ukfLrRo dk inkFkZ ds lkFk loZFkk u rks Hksniuk gS vkSj u vHksniuk gS D;ksafd loZFkk Hksniuk ;k loZFkk vHksniuk ekuus ls 'kwU;rk dk nks"k vkrk gSA O Lord Suvidhinâtha! Your description of reality postulates that, as established by experience, there is the conditional affirmation of a substance, from a particular point of view, and also the conditional negation, from another point of view. The two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. fuR;a rnsosnfefr izrhrsuZ fuR;eU;Rk~izfrifÙkfl1⁄4s% A Uk rf}#1⁄4a cfgjUrjÄfufeÙkuSfefÙkd;ksxrLrs AAõ (9-3-43) 59 Lord Suvidhinâtha lkekU;kFkZ & gs Hkxou~ ! ;g ogh gS tks igys Fkk] ,slh izrhfr gksus ls thokfn rÙo fuR; gSA ;g og ugha gS] igys tSlk ugha gS] ,slh Hkh izrhfr gksrh gS blfy, thokfn rÙo vfuR; gS] ;g ckr fl1⁄4 gksrh gSA vkids er esa ,d gh oLrq dks ,d gh dky esa fuR; o vfuR; dguk fdlh rjg ls fojks/ :i ugha gSA ckgjh dkj.k] tks fufeÙk dkj.k dgykrk gS] vkSj vUrjÄ dkj.k] tks miknku dkj.k dgykrk gS] vkSj dk;Z ds ;ksx õ ls oLrq dk fuR; o vfuR; :i gksuk fo#1⁄4 ugha gSA When we reckon the existence of a substance we maintain that it is eternal and when we reckon the non-existence of that substance we maintain that it is perishable. O Lord Suvidhinâtha! You had declared that the two views that proclaim the same substance to be eternal as well as perishable are reconciled by the doctrine of material or internal cause (upâdâna kartâ) and the auxiliary or external cause (nimitta kartâ) in the performance of any action. vusdessdaa p inL; okP;a ò{kk bfr izR;;oRizÑR;k A vkdkfOE.k% L;kfnfr oS fuikrks xq.kkuis{ks¿fu;es¿iokn% AA (9-4-44) lkekU;kFkZ & 'kCn o in okpd gSa] muls tks inkFkZ izxV gksrk gS og okP; gSA oLrq ,d rFkk vusd :i gS] ,slk dgus ls ;g fl1⁄4 gksrk gS fd oLrq lkekU; rFkk fo'ks"k :i gS rFkk 'kCnksa ds LoHkko ls gh vFkZ dk 60 Svayambhûstotra cks/ gksrk gSA tSls  ò{k* 'kCn ds dgus ls ;g fu'p; gksrk gS fd ò{kksa esa ò{kiuk lkekU; gS] rFkkfi fo'ks"kiuk Hkh gS vFkkZr~ ò{k cgqr ls gSa] vusd izdkj ds gSSaA tks lkekU; vkSj fo'ks"kius esa ls fdlh ,d /eZ dks dguk pkgrk gS og dFkafpr~ vFkZ dk izfriknd  L;kr~* ,slk 'kCn tksM+ dj iz/kurk o xkS.krk O;Dr djrk gSA ;g  L;kr~* 'kCn xkS.k vFkZ dh vis{kk u j[kus okys loZFkk ,dkUr:i dFku eas fu'p; ls ck/d gSA The spoken word, depending on the interpretation, can carry one or several meanings – like when the word 'vÃkÈa'* is spoken. While referring to the attribute under consideration of a substance, the speaker uses the word 'syât'** (meaning, conditional, from a particular standpoint); without this qualification, all other attributes stand ignored and, therefore, the statement implies contradictions. *The word 'vÃkÈa' – tree – can refer to a general species that is a tall woody plant having a main trunk and branches, or it may refer to particular trees like neem tree, oak tree or palm tree. **The word 'syât' qualifies that the statement has been made from a particular standpoint recognizing thereby that there are other attributes that have been kept in the background for the moment. 61 Lord Suvidhinâtha Xkq.kizèkkukFkZfena fg okD;a ftuL; rs rñ f}"krkeiF;e~ A Rkrks¿fHkoU|a txnh'ojk.kka eekfi lk/ksLro ikniÁe~ AA (9-5-45) lkekU;kFkZ & gs ftusUn ! tSls 'kCn ls izrhfr gksrh gS oSls gh okD; Hkh xkS.k o iz/ku ds iz;kstu dks crkrk gSA  L;kr~* 'kCn ls vyaÑr okD; ds }kjk oDrk ftl ckr dks Li"V dgrk gS mls eq[; djrk gS rFkk ftls ml le; ugha dgrk gS mlds xkS.kius dk Kku Jksrk dks gks tkrk gSA tks vkils fojks/ j[kus okys n'kZu gSa muds fy, ;g vkidk ,dkUr&[k.Mu o vusdkUr&e.Mu :i okD; vfu"V gSA blh dkj.k ls vkidk okD; ;FkkFkZ oLrq LoHkko dks >ydkus okyk gSA eks{k ds lk/d vki Jh iq"inUr Hkxoku~ ds pj.kdey txr~ ds ,s'o;Z/kjh bUnz] pØorhZ] /j.ksUae vkfn ds }kjk oUnuh; gSa vkSj eq> leURkHknz ls Hkh blhfy, oUnuh; gSaA O Lord Jina! While describing a particular (primary) attribute of a substance, your statement does not ignore the existence of other (secondary) attributes in it; for this reason, your doctrine contradicts the doctrines of all those relying on absolutistic viewpoints. As such, your lotus-feet are worshipped by the lords of the devas and the men; I too offer my adoration. 62 Svayambhûstotra Lord ÚîtalanâthaJh 'khryukFk ftu fpÉ & dYiò{k Symbol – Ficus religiosa (KalpavÃkÈa) u 'khryk'pUnupUaej'e;ks u xkÄeEHkks u p gkj;"V;% Aõ ;Fkk euq Ls r¿s u?kokD;j'e;% 'kekEcxq Hkk%Z f'kf'kjk foif'prke ~ AA (10-1-46) lkekU;kFkZ & gs Hkxou~ ! vki Kkuh (Jh 'khryukFk Hkxoku~) dh ohrjkxebZ ty ls Hkjh gqbZ o iki&jfgr funksZ"k opu :ih fdj.ksa Hksn&Kkuh thoksa dks tSlh 'khryrk ;k lq[k&'kkfUr nsus okyh gksrh gSa ml izdkj lalkj&rki gj.k djus okyh u pUnu gS] u pUnzek dh fdj.ksa gSa] u xaxk unh dk ty gS vkSj u gh eksfr;ksa dh ekyk,¡ gSaA Jh 'khryukFk ftu 10 Lord Úîtalanâtha O Lord Úîtalanâtha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to an aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Ganges and the garland of pearls. lq[kkfHkyk"kkuynkgew£PNra euks futa Kkue;kèrkEcqfHk% A O;fnè;iLROka fo"knkgeksfgra ;Fkk fHk"kXeU=kxq.kS% Lofoxzge~ AA (10-2-47) 64 Svayambhûstotra lkekU;kFkZ & tSls dksbZ oS| eU=kksa ds mPpkj.k o tiu ds xq.kksa dss }kjk liZ ds fo"k dh nkg ls ewPNkZ dks izkIr vius 'kjhj dks fo"k&jfgr dj nsrk gS] oSls gh gs Hkxou~ ! vkius bfUnz;&fo"k; lq[k dh r`".kk :ih vfXu ls eksfgr vius eu dks vkReKkuebZ vèr :ih ty ls 'kkUr dj fn;k FkkA As the knowledgeable healer rids his body of the effect of the poison through incantation (chanting of the mantras), O Lord Úîtalanâtha, you had also provided succour to your heart, infatuated by the fire of worldly desires, with the nectar-like cool water of the knowledge of the Self. Lothfor s dkel[q k s p r".k;k fnok Jekrk Z fuf'k 'kjs r s itz k% A Roek;Z uDrafnoeizeÙkokutkxjsokRefo'kq1⁄4oReZfu AA (10-3-48) lkekU;kFkZ & txr~ ds lk/kj.k iztktu vius bl thou dks cuk, j[kus dh vkSj bfUnz;ksa ds lq[k Hkksxus dh r`".kk ls ihfM+r gksdj fnu esa rks ukuk izdkj ds Je djds Fkd tkrs gSa o jkf=k gksus ij lks tkrs gSaA ijUrq gs Jh 'khryukFk rhFkZÄj ! vki rks jkr&fnu izekn&jfgr gksdj ï vkRek dks fo'kq1⁄4 djus okys eks{k&ekxZ esa tkxrs gh jgsA The people, due to infatuation with their lives and lust for sensual pleasures, toil during the day and fall asleep during the night, but O Lord Úîtalanâtha! you remained vigilant, day and 65 Lord Úîtalanâtha night, engrossed energetically in the task of purging your soul of the karmic mire. viR;foÙkksÙkjyksdr`".k;k rifLou% dspu deZ dqoZrs A Hkoku~ iqutZUetjkftgkl;k =k;ha izò Ùk le/hjok#.kr~ AA (10-4-49) lkekU;kFkZ & fdrus gh vkReJ}ku jfgr izk.kh (ozrhtu) iq=kkfn] /ukfn o ijyksd ds lq[k dh r`".kk ls ihfM+r gksdj vfXugkse vkfn deZ djrs gSa ijUrq vki 'kkUr cqf1⁄4 j[kus okys ohrjkxh us rks vukfn dky ls pys vk jgs tUe vkSj tjk dks nwj djus ds mñns'; ls eu&opu&dk; dh izòfÙk dks jksd fn;k vkSj ek=k LokRekuqHko&:i vHksn jRu=k; esa rUe; gks x,A Many mendicants perform austerities with the desire for worldly gains like the son, the wealth, and the happiness in this life and beyond, but you, O Lord, with right knowledge and desire to attain freedom from births and old-age, controlled the three-fold yoga (the activities of the mind, the speech, and the body). RoeqÙkeT;ksfrjt% Do fuòZr% Do rs ijs cqf1⁄4yoks1⁄4o{krk% A rr% Lofu%Js;lHkkoukijScqZ/izosdS£tu 'khrysMÔls AA (10-5-50) 66 Svayambhûstotra lkekU;kFkZ & gs Jh 'khryukFk ftusUnz ! dgk¡ rks vki ijeksRÑ"V dsoyKku ds /kjh] iqutZUe ls jfgr rFkk ije lq[kh vkSj dgk¡ vkils fHkÂ nwljs nsork vFkok riLoh tks vius ys'kek=k Kku ds xoZ ls uk'k dks izkIr gq, gSa ! blhfy, vius dY;k.k (eks{k&lq[k) dh Hkkouk esa RkRij x.k/jkfn Js"B Kkuhtu vkidks gh iwtrs gSa] vkidh gh Lrqfr djrs gSa o vkidk gh è;ku djrs gSaA O Lord Úîtalanâtha! There is no comparison between you, having effulgent omniscience, freedom from rebirth, and ineffable bliss, and other deities, overwhelmed by the vain of their little knowledge. You only, therefore, are worshipped by the venerable ascetics engaged in soul-development. 67 Lord Úîtalanâtha

Lord ÚreyâôsanâthaJh Js;kalukFk ftu fpÉ & xsaMk Symbol – Rhinoceros Js;ku~ ftu% Js;fl oReZuhek% Js;% iztk% 'kklnts;okD;% A Hkoka'pdk'ks Hkqou=k;s¿fLeÂsdks ;Fkk ohr?kuks fooLoku~ AA (11-1-51) lkekU;kFkZ & gs Js;kalukFk ftu ! vius vckf/r o izekf.kd opuksa }kjk lalkjh thoksa dks dY;k.kdkjh eks{k ekxZ esa fgr dk mins'k nsrs gq, vki bu rhuksa yksdksa esa cknyksa ls jfgr ,d viwoZ lw;Z ds leku izdk'keku gq, FksA Jh Js;kalukFk ftu 11 Lord Úreyâôsanâtha O Lord Úreyâôsanâtha! Your irrefutable teachings promulgated for the benefit of all worldly beings the path leading to the blissful stage of liberation; you alone shone in the three worlds like the bright sun, clear of clouds. fof/£o"kDrizfr"ks/:i% izek.ke=kkU;rjr~ iz/kue~ A xq.kks¿ijks eq[;fu;kegsrquZ;% l n`"VkUrleFkZuLrs AA (11-2-52) 70 Svayambhûstotra lkekU;kFkZ & vkids n'kZu esa LonzO;kfn prq"V; dh vis{kk vfLriuk rFkk ijnzO;kfn prq"V; dh vis{kk ukfLriuk] ,slk tks inkFkks± dk vfLr&ukfLr:i ,d dky esa >ydus okyk Kku gS lks izek.k dk fo"k; gksus ls izek.k dgykrk gSA bu nksuksa vfLRk o ukfLRk /Ekks± esa ls fdlh ,d dks oDrk ds vfHkizk; ls eq[; djus okyk vkSj nwljs dks xkS.k djus okyk ,dns'k vFkok ,d gh LoHkko dks dgus okyk u; gSA og Uk; bu vfLr o UkkfLRk nksuksa /eks± esa ls fdlh ,d dks eq[; djds crkus ds fu;e dk lk/d gSA vkSj og u; n`"VkUr dk leFkZu djus okyk gksrk gS vFkkZr~ tks /eZ oDrk O;Dr djuk pkgrk gS mldk Lo:i Bhd&Bhd n'kkZus okyk gksrk gSA O Lord Úreyâôsanâtha! Your doctrine of conditional affirmative predication* and conditional negative predication** constitutes valid knowledge (pramâõa). The speaker at any moment considers one particular attribute, the primary attribute, but does not deny the existence of other attributes, the secondary attributes. Partial knowledge from a particular point of view, under consideration, is the object of naya*** and it helps in the accuracy of expression through illustration (dÃÈÇânta). *With reference to own substance (dravya), space of its existence (kÈetra), time of its existence (kâla), and its nature (bhâva) – svacatuÈÇaya. **With reference to other substance (paradravya), other space (parakÈetra), other time (parakâla), and other nature (parabhâva) – paracatuÈÇaya. 71 Lord Úreyâôsanâtha ***A naya deals only with the particular point in view of the speaker and does not deny the remaining points of view, not under consideration at the moment. P âõ is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from p âõ , ascertaining its one particular state or mode is naya." ram a ram a foof{krks eq[; brh";rs¿U;ks xq.kks¿foo{kks u fujkRedLrs A rFkkfjfe=kkuqHk;kfn'kfDr}Z;ko/s% dk;Zdja fg oLrq AA (11-3-53) lkekU;kFkZ & gs Js;kalukFk Hkxou~ ! oLrq esa vusd LoHkko gksrs gSa muesa ls foof{kRk & ftldks iz/ku djds dgus dh bPNk gksrh gS & og eq[; gksrk gS] rFkk vfoof{kr & ftldks iz/ku djds dgus dh bPNk ugha gksrh gS & mldks xkS.k ;k viz/ku dj fn;k tkrk gSA tks vfoof{kr gS og vHkko:i ugha gSA rFkk bl izdkj eq[; vkSj xkS.k dh bl O;oLFkk ls 'k=kq] fe=k] vuqHk; vkfn 'kfDr;ksa ls ;qDr gj oLrq esa nks e;kZnk;sasa (fof/ vkSj fu"ks/] lkekU; vkSj fo'ks"k] nzO; vkSj i;kZ; bR;kfn) ik;h tkrh gSa vkSj mUgha e;kZnkvksa dk vkJ; djus ij gh og dk;Zdkjh gksrh gSSA O Lord ! You had pronounced that the naya deals with a particular attribute that is under consideration – called the primary attribute – of a substance and it does not deny the Ú âô ârey san tha 72 Svayambhûstotra existence of the remaining attributes – called the secondary attributes. A substance, thus, exhibits attributes like a friend, a foe, and neither a friend nor a foe; it incorporates duality of attributes (and their combinations)* which truly explain its existence. *A single substance is endowed with infinite attributes and the Jaina doctrine of syâdavâda is a system of scientific safeguards that aims at maintaining proper consistency in metaphysical thought. When a particular attribute of a substance is in view, the existence of the remaining attributes is not denied. The speech is resolvable into seven forms, called saptabhaôgî – the seven-fold mode of predications – in Jaina metaphysics, as follows: 1. syâd-asti – it is – affirmation of the proposition; as being, with respect to itself. Example: Somehow (in some respect or in certain context) the pitcher certainly is – syâdastyeva ghaÇaÍ 2. syâd-nâsti – it is not – denial of the proposition; as not being, with reference to another. Example: Somehow (in some respect or in certain context) the pitcher certainly is not – syânnastyeva ghaÇaÍ 3. syâd-avaktavya – it is indescribable – simultaneous affirmation and denial of the proposition; as indescribable, simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is indescribable – syâdavaktavya eva ghaÇaÍ 73 Lord Úreyâôsanâtha A phenomenon will be 'indescribable' only in the sense that it is impossible to simultaneously describe it as both 'being' and 'not being'. 4. syâd-asti-nâsti – it is and it is not – affirmation and denial; as successively being and not being with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is and is not – syâdastinâsti ca ghaÇaÍ A phenomenon will be described as both 'being' and 'not being' in the sense that it is possible to describe it first as 'being' and then as 'not being'. 5. syâd-asti-avaktavya – it is and it is indescribable – affirmation and indescribable; as 'being' and 'indescribable', with reference to itself and simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is and is indescribable also – syâdasti câvaktavyaúca ghaÇaÍ 6. syâd-nâsti-avaktavya – it is not and it is indescribable – denial and indescribable; as 'not being' and 'indescribable', with reference to another and simultaneously with reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is not and is indescribable also – syânnâsti câvaktavyaúca ghaÇaÍ 7. syâd-asti-nâsti-avaktavya – it is, it is not and it is indescribable – affirmation and denial and indescribable; as 'being', 'not being' and 'indescribable', with reference to itself, with reference to another, and simultaneously with 74 Svayambhûstotra reference to itself and another. Example: Somehow (in some respect or in certain context) the pitcher certainly is, is not, and is indescribable also – syâdasti nâsti câvaktavyaúca ghaÇaÍ This seven-fold mode of predications (saptabhaôgî) with its partly meant and partly non-meant affirmation (vidhi) and negation (niÈedha), qualified with the word 'syât' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syât' before every statement of fact that he comes across, to warn him that it has been made from one particular point of view, which he must ascertain. n`"VkUrfl1⁄4koqHk;ks£ookns lkè;a izflñè;sÂ rq rkn`xfLr A ;RloZFkSdkUrfu;kfe n`"Va Ronh;n`f"V£oHkoR;'ks"ks AA (11-4-54) lkekU;kFkZ & oknh rFkk izfroknh nksuksa ds chp fookn gksus ij n`"VkUr dk fu.kZ; gks tkus ij lkè; dh flf1⁄4 gks tkrh gSA vFkkZr~ tc n`"VkUr oknh rFkk izfroknh nksuksa dks ekU; gksrk gS rc oknh ftls fl1⁄4 djuk pkgrk gS mls izfroknh eku ysrk gSA ftudk er loZFkk ,dkUr&:i gh oLrq dks ekuus okyk gS muds er esa rks n`"VkUr&Hkwr dksbZ oLrq n`f"Vxkspj ugha gSA mudks n`"VkUr leFkZu ugha dj ldsxkA ijUrq vkidk vusdkUr er loZ gh (lkè;] lk/u ,oa n`"VkUr) esa viuk izHkko Mkys gq, gSA 75 Lord Úreyâôsanâtha O Lord Úreyâôsanâtha! The conflict between the two contradictory points of view is resolved by illustration (dÃÈÇânta)*. The absolutistic point of view, however, is not amenable to such illustration**. Only your doctrine of manifold points of view or non-absolutism (anekântavâda)*** is able to establish the reality of substances. *Illustration ÃÈÇâ helps to prove a thing through universal concomitance (vyâpti), which is a kind of relationship between the major term (sâdhya) and the middle term (hetu or sâdhana). For example, we infer fire (which is the major term or sâdhya) from smoke (which is the middle term or hetu) through the relationship of universal concomitance, viz., "where there is fire, there is smoke". (d nta) **In trying to establish absolutism through illustration, we must accept a major term (sâdhya) and a middle term (hetu or sâdhana). This contradicts the view that there is nothing but one (advaitavâda). The use of the major term and the middle term in order to reason out and establish advaitavâda must bring in duality, the very opposite of the doctrine of absolutism. ***The appreciation of multiple attributes in a single substance is the bedrock of anekântavâda in Jaina philosophy. 76 Svayambhûstotra ,dkUrn`f"Vizfr"ks/flf1⁄4U;kZ;s"kqfHkeksZgfjiqa fujL; A vfl Le dSoY;foHkwfrlezkV~ rrLRoegZÂfl es LrokgZ% AA (11-5-55) lkekU;kFkZ & gs vgZu~ ! ,dkUrn`f"V ds fu"ks/ dh flf1⁄4 U;k;&:i ck.kksa ls gks tkrh gSA vFkkZr~ vusdkUr u; ds izfriknu ls ,dkUr dk fu"ks/ gks tkrk gSA gs izHkq ! vkidk Kku izek.k gSA vkius eksg:ih 'k=kq ls ;qDr Kkukoj.kkfn ?kkfr;k deks± dk vusdkUrebZ Kku ds ck.kksa ls lagkj djds dsoyKku:ih foHkwfr izkIr dh o leolj.kkfn y{eh ds lezkV gq,] blh dkj.k ls vki esjs }kjk Lrqfr djus ;ksX; vfjgUr gksA The absolutistic point of view is adequately refuted by the arrows of your ny ya* – logical reasoning following the established methods of proof. You had also annihilated enemies like the deluding karmas and attained the supremely glorious status of the Omniscient. For this reason, O Lord , you are worthy of my adoration. â Ú âô ârey san tha *In nyâya philosophy, the familiar example of an inference is, "The hill is full of fire because there is smoke on it." We establish the existence of fire (sâdhya) by smoke (hetu or sâdhana) through illustration ÃÈÇâ . The illustration may be made affirmatively like, "Where there is smoke, there is fire – as in the kitchen." Or, it may be made negatively like, "Where there is no smoke, there is no fire – as in the lake." The inseparable connection (vyâpti) is shown here by homogeneousness (sadharmya) or heterogeneousness (vaidharmya). The two syllogisms, (d nta) 77 Lord Úreyâôsanâtha incorporating homogeneousness and heterogeneousness, will be as follows: 1. "This hill is full of fire because it is full of smoke, just as in the kitchen." 2. "This hill has no smoke because it has no fire, just as in the lake." Fire and smoke abide homogeneously in the kitchen, and inseparable connection (vyâpti) between the major term (sâdhya) and the middle term (hetu) is established. In the heterogeneous example, the connection is established by contrariety; the absence of the major term (sâdhya) is attended by the absence of the middle term (hetu). 78 Svayambhûstotra Lord VâsupûjyaJh oklqiwT; ftu fpÉ & HkSalk Symbol – Male Buffalo f'koklq iwT;ks¿H;qn;fØ;klq Roa oklqiwT;fL=kn'ksUaeiwT;% A e;kfi iwT;ks¿Yif/;k equhUnz nhik£p"kk  d riuks u iwT;% AA (12-1-56) lkekU;kFkZ & gs x.k/jnsokfn eqfu;ksa ds Lokeh ! oklqiwT; uke dks /kj.k djus okys vki 'kksHkuhd xHkZ] tUe] ri vkfn dY;k.kdksa dh fØ;kvksa eas iwts x, gks rFkk bUnzkfn nso o egku~ lezkVksa ls iwT;uh; gksA blfy, eq> vYicqf1⁄4 leUrHknz ls Hkh iwT;uh; gksA nhid dh T;ksfr ls D;k lw;Z iwtk ugha tkrk gS\ Jh oklqiwT; ftu 12 Lord Vâsupûjya O Lord of the Apostles! You are really Vâsupûjya; you were worshipped by the lords of the devas and the men during the five most auspicious events in your life (paðca kalyâõaka)*, starting from your descending from the heaven and entering your Mother's womb. Endowed with little intellect, I also undertake to worship you. Is the sun not worshipped by the insignificant light of the lamp? *The five most auspicious events in the life of the Tîrthaôkara are: 1. garbha kalyâõaka: when the soul of the Tîrthaôkara (paðca kalyâõaka) 80 Svayambhûstotra enters the Mother's womb. 2. janma kalyâõaka: on the birth of the Tîrthaôkara. 3. î Èâ kalyâõaka (or tapa-kalyâõaka): when the Tîrthaôkara renounces all worldly possessions and becomes an ascetic. 4. jðâna kalyâõaka: when the Tîrthaôkara attains omniscience (kevalajðâna). 5. mokÈa-kalyâõaka (or nirvâõa-kalyâõaka): when the Tîrthaôkara finally attains liberation (mokÈa or nirvâõa) and becomes a Siddha. d k u iwt;kFkZLRof; ohrjkxs u fuUn;k ukFk fookUroSjs A RkFkkfi rs iq.;xq.kLèfruZ% iqukfr fpÙka nqfjrk×tusH;% AA (12-2-57) lkekU;kFkZ & gs ukFk ! vki ohrjkx gSa blfy, vkidks viuh iwtk gksus ls dksbZ iz;kstu ugha gSA vki oSj jfgr gSa blfy, vkidks viuh fuUnk gksus ls Hkh dksbZ iz;kstu ugha gSA rks Hkh vkids ifo=k xq.kksa dk Lej.k gekjs fpÙk dks iki:ih ey ls ifo=k dj gh nsrk gSA O Wise Lord! You had conquered all attachment and, therefore, do not pay heed to worship; you entertain no aversion and, therefore, do not pay heed to calumny. Still, just the thought of your auspicious qualities washes the evil mire of karmic matter from our hearts. 81 Lord Vâsupûjya iwT; ftua RokpZ;rks tuL; lko|ys'kks cgqiq.;jk'kkS A nks"kk; ukya df.kdk fo"kL; u nwf"kdk 'khrf'kokEcqjk'kkS AA (12-3-58) lkekU;kFkZ & gs Hkxou~ ! vki iwtus ;ksX; ftu Hkxoku~ dh iwtk djrs gq, fdlh HkDrtu dks tks cgqr Hkkjh iq.;jkf'k izkIr gksrh gS mlesa vkjEHk&tfur ys'kek=k iki nks"k nsus esa leFkZ ugha gSA ftl leqnz esa 'khry o vkÈkndkjh ty Hkjk gks mls fo"k dh ,d df.kdk nwf"kr ugha dj ldrh gSA O Lord Jina! The slight demerit that a person who worships you earns due to the presence of attachment and passions in his disposition is not able to lessen the huge amount of virtue that he is destined to amass; a drop of poison cannot make the cool and wholesome water of the ocean toxic. ;ñ oLrq ckáa xq.knks"klwrs&£ufeÙkeH;Urjewygsrks% A vè;kReòÙkL; rnÄHkwreH;Urja dsoyeI;ya rs AAõ (12-4-59) lkekU;kFkZ & tks cká iq"ikfn inkFkZ gSa os iq.;&Hkko rFkk iki&Hkko dh mRifÙk ds fufeÙk dkj.k gSaA tks vius 'kqHk Hkkoksa esa orZ jgk gS mlds vUrjÄ ds miknku:i ewy dkj.k ds fy, os cká inkFkZ ek=k lgdkjh õ dkj.k gSaA vkids er esa rks okLro esa vUrjÄ 'kqHk o v'kqHk Hkko ek=k õ gh iq.; o iki ca/ djkus esa leFkZ gSaA 82 Svayambhûstotra The external objects are the auxiliary causes (nimitta kart ) of merit and demerit since these influence the internal psychical states – substantial causes (up d na kart ). O Lord! As per your doctrine, only the internal psychical states – substantial causes (up d na kart ) – are able to beget virtue and vice. â â â â â â â ckásrjksikf/lexzrs;a dk;sZ"kq rs aeO;xr% LoHkko% A uSokU;Fkk eks{kfof/'p iqalka rsukfHkoU|LRoèf"kcqZ/kuke~ AA (12-5-60) lkekU;kFkZ & vkids er esa ;g cká vkSj vUrjÄ dkj.kksa dh tks iw.kZrk õ gS og dk;ks± ds lEiknu djus esa nzO;xr LoHkko gSA lalkjh thoksa ds fy, eks{k dk mik; Hkh cká vkSj vUrjÄ nksuksa lk/uksa ds flok; vU; õ :i ls ugha gks ldrk gSA blhfy, vki ije 1⁄2f1⁄4 ls lEiÂ izHkq x.k/jkfn cq/tuksa ds fy, ueLdkj djus ;ksX; gSaA The accomplishment of a task (k rya – the making of a pitcher, for example) depends on the simultaneous availability of the internal (up d na – substantial) and the external (nimitta – auxiliary) causes; such is the nature of the substance (dravya)*. In no other way can liberation be achieved and, therefore, the learned men worship you, O Adept Sage! â â â *To give a familiar example, when a potter proceeds with the task (kârya) of making a pitcher out of clay, the potter is the external or instrumental cause (nimitta kartâ) and the clay 83 Lord Vâsupûjya is the internal or substantial cause (upâdâna kartâ). The task necessarily means the destruction of clay in its original form but the inherent qualities of clay still remain in the pitcher. There is the origination (utpâda) of the new form of clay, the disappearance (vyaya) of its old form, and still the existence (being or sat) of the substance itself continues (dhrauvya). In other words, existence is accompanied by origination (utpâda), disappearance (vyaya), and permanence (dhrauvya). As there is no destruction of the inherent nature of clay, it is lasting. Permanence is the existence of the past nature in the present. From a particular point of view, the indestructibility of the essential nature of the substance is determined as its permanence. Qualities reside permanently in the substance but the modes change. Modes like the pitcher are not permanently associated with clay but the qualities reside permanently. So, utpâda, vyaya and dhrauvya cannot be said to be non-existent like 'a flower in the sky'. 84 Svayambhûstotra Lord VimalanâthaJh foeyukFk ftu fpÉ & 'kwdj Symbol – Boar ; ,o fuR;{kf.kdkn;ks u;k feFkks¿uis{kk% Loijiz.kkf'ku% A r ,o rÙoa foeyL; rs equs% ijLijs{kk% Loijksidkfj.k% AA (13-1-61) lkekU;kFkZ & ;s tks fuR;&vfuR;] lr~&vlr~ vkfn ,dkUr:i u; gSa os ijLIkj ,d&nwljs ls fujis{k gksdj vFkkZr~ LorU=k jg dj viuk o nwljksa dk uk'k djus okys gSaA u rks dgus okys dk Hkyk gksrk gS u gh lquus okys dkA ijUrq vki izR;{kKkuh o loZ&nks"kjfgr foeyukFk Hkxoku~ ds er esa os gh fuR;&vfuR; vkfn u; ,d nwljs dh vis{kk j[krs gq, viuk o nwljksa dk midkj djus okys gksdj ;FkkFkZ rÙo Lo:i gksrs gSaA Jh foeyukFk ftu 13 Lord Vimalanâtha O Unblemished Lord Vimalanâtha! Those who hold the onesided, standalone points of view such as describing a substances absolutely permanent (nitya) or transient (kÈaõika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of substances, and, therefore, benefit self as well as others. 86 Svayambhûstotra ;FkSd'k% dkjdeFkZfl1⁄4;s leh{; 'ks"ka Lolgk;dkjde~ A rFkSo lkekU;fo'ks"kekr`dk u;kLros"Vk xq.keq[;dYir% AA (13-2-62) lkekU;kFkZ & gs Hkxou~ ! vkids er esa ftl izdkj ,d&,d dkj.k & miknku dkj.k vFkok fufeÙk dkj.k & vius flok; nwljs lgdkjh dkjd dh vis{kk djds gh fdlh dk;Z dh flf1⁄4 ds fy, leFkZ gksrs gSa oSls gh lkEkkU; /EkZ rFkk fo'ks"k /eZ dks izxV djus okys u; Hkh ,d dks eq[; rFkk nwljs dks xkS.k dgus dh vis{kk ls gh b"V gSa vFkkZr~ dk;Z dh flf1⁄4 ds fy, leFkZ gSaA Just as the two mutually supportive causes, the substantial cause (upâdâna kartâ) and the instrumental cause (nimitta kartâ), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (sâmânya) and specific (viúeÈa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective.* *All objects have two kinds of qualities – the general â â , and the specific ú È . The general qualities express the genus (jâti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. In a hundred pitchers, the general (s m nya) (vi e a) 87 Lord Vimalanâtha quality is their jar-ness, and the specific quality is their individual size, shape or mark. Dravya refers to a general rule or conformity. That which has the dravya as the object is the general standpoint (dravyârthika naya). Paryâya means particular, an exception or exclusion. That which has the paryâya as the object is the standpoint of modifications (paryâyârthika naya). Whatever condition or form a substance takes, that condition or form is called a mode. Modes partake of the nature of substance, and are not found without the substance. ijLijs{kkUo;HksnfyÄr% izfl1⁄4lkekU;fo'ks"k;ksLro Aõ lexzrkfLr LoijkoHkklda ;Fkk izek.ka Hkqfo cqf1⁄4y{k.ke~ AA (13-3-63) lkekU;kFkZ & gs Hkxou~ ! ftl izdkj bl Hkwry ij Lo vkSj ij nksuksa dks >ydkus okyk KkuLo:i tks izek.k izfl1⁄4 gS mlh izdkj vkids er esa ijLij ,d nwljs dh vis{kk ls tks lkekU; rFkk fo'ks"k dk Kku gksrk gS blh ls gh Hkys izdkj fl1⁄4 gksus okys lkekU; rFkk fo'ks"k /eks± dh iw.kZrk gksrh gSA O Lord Vimalanâtha! You had asserted that as the valid knowledge (pramâõa) or the apprehension of reality, which encompasses all attributes of an object, illumines the self as well as the others, and is well accepted in this world, in the same way, 88 Svayambhûstotra the mutually supportive, general (s m nya) and specific (vi e a) attributes that encompass an object constitute exhaustive knowledge. â â ú È fo'k"s ;okP;L; fo'k"s k.k a opk s ;rk s fo'k"s ; a fofu;E;r s p ;r ~ A r;ks'p lkekU;efrizlT;rs foof{krkRL;kfnfr rs¿U;otZZue~ AA (13-4-64) lkekU;kFkZ & gs Hkxou~ ! oLrq esa lkekU; rFkk fo'ks"k nksuksa /eZ fo|eku gSaA tc lkekU; /eZ okP; gksxk rc fo'ks"k /eZ mldk fo'ks"k.k gskxkA tc fo'ks"k /eZ okP; gksxk rc lkekU; /eZ mldk fo'ks"k.k gksxkA og opu ftlls fo'ks"; dks fu;fer fd;k tkrk gS og fo'ks"k.k gksrk gS vkSj ftls fu;fer fd;k tkrk gS og fo'ks"; gksrk gSA vkids er esa mu fo'ks"k.k vkSj fo'ks"; esa lkekU;ius dk vfrizlax ugha vk ldrk D;ksafd L;kr~ ;k dFkafpr~ dh vis{kk ls nwljs vfoof{kr~ (vFkkZr~ ftldks dgus dh vis{kk ugha gS) mldk ifjgkj gks tkrk gSA O Lord! There may appear to be a mix-up in the speech (vâcya) between the distinguishing characteristic (viúeÈaõa) of the subject and the subject qualified (viúeÈya) but, as you had asserted, the mix-up is resolved by the use of the word 'syât' – literally, in some respect, thus excluding the absolute one-sided viewpoint – by the speaker, in order to distinguish the intended meaning from the unintended speculation. 89 Lord Vimalanâtha u;kLro L;kRinlR;ykf×Nrk jlksifo1⁄4k bo yskg/kro% A HkoUR;fHkizsrxq.kk ;rLrrks HkoUrek;kZ% iz.krk fgrSf"k.k% AA (13-5-65) lkekU;kFkZ & gs Hkxou~ ! D;ksasfd vkids }kjk crk, gq,  L;kr~* in :ih lR; y{k.k ls fpfÉr tks u; gSa os jl (ikjk vkfn) ls iw.kZ yksg /krq ds leku vfHkizsr iQy (Lo.kZ:i ifj.kr gksuk) dks nsus okys gSa blfy, vkRefgr dks pkgus okys x.k/jkfn nso vkidks gh ueLdkj djrs gSaA O Lord! Since your assertions (naya), qualified by the use of the word 'sy t' – in some respect, thus excluding the absolute onesided viewpoint – bring about the intended meaning, these are like an alchemic solution which has the power to turn iron into gold; the wise men desirous of their well-being, therefore, pay homage to you. â 90 Svayambhûstotra Lord AnantanâthaJh vuUrukFk ftu fpÉ & lsgh Symbol – Porcupine vUkUrnks"kk'k;foxzgks xzgks fo"kÄokUeksge;f'pja âfn Aõ ;rks ftrLrÙo#pkS izlhnrk Ro;k rrks¿HkwHkZxokuuUrftr~ AA (14-1-66) lkekU;kFkZ & D;ksafd vkius vukfndky ls vUr%dj.k esa fo|eku vuUr jkx] }s"k] eksg vkfn nks"kksa ds vk/kj eksg:ih fi'kkp dks rÙo#fp esa vFkok lE;Xn'kZu esa izlÂrk /kj.k djus ds ykHk ls thr fy;k Fkk blhfy, vki vuUrftr~ bl lkFkZd uke dks /kj.k djus okys izHkq dgykrs gSaA Jh vuUrukFk ftu 14 Lord Anantanâtha O Lord Anantanâtha! You had conquered the demon of delusion associated with your heart from beginningless time and which was the root cause of infinitude of blemishes in the being, through deep interest in the nature of reality. You are appropriately called Lord Anantajit (alias Lord Anantanâtha) – the Victor of the Infinitude. d"kk;ukEuka f}"krka izekfFkuke'ks"k;Uuke Hkoku'ks"kfor~ A fo'kks"k.ka eUeFknqeZnke;a lekf/HkS"kT;xq.kSO;Zyhu;r~ AA (14-2-67) 92 Svayambhûstotra lkekU;kFkZ & vkius vkRek ds LoHkko dks dyqf"kr djus okys d"kk; uke ds 'k=kqvksa dk tM+ ls uk'k dj fn;k vkSj lkFk gh vkRek dks lq[kkus okys o larkfir djus okys dkenso ds [kksVs en:ih jksx dks vkReè;ku :ih vkS"kf/ ds xq.kksa ls foyhu dj fn;kA bl rjg ohrjkxh gksdj vki loZK ijekRek gks x,A O Lord Anantanâtha! You had not only destroyed completely the soul's enemy called passions, the cause of distress, but also its affliction due to the desire for pleasures, attributed to the overbearing pride of Kâmadeva, god of love and erotic desire, through excellent remedy that is pure concentration, and thus became utterly unblemished. ifjJekEcqHkZ;ohfpekfyuh Ro;k Lor`".kklfjnk;Z 'kksf"krk A vlÄ?kekZdZxHkfLrrstlk ija rrks fuòZfr?kke rkode~ AAõ (14-3-68) lkekU;kFkZ & gs lk/q ! vkius [ksn&:ih ty ls Hkjh gqbZ o Hk; dh rjÄksa dh ekyk dks j[kus okyh ,slh vius Hkhrj tks r`".kk&:ih unh Fkh õ mldks vUrjÄ o cfgjÄ loZ ifjxzg dk laU;kl&:i lw;Z dh fdj.kksa õ õ ds rst ls lq[kk MkykA bl dkj.k ls vkidks mRÑ"V fuòZfr?kke (ifjxzg R;kx&:i rst) izkIr gks x;kA O Noble Soul! The water of the river of lustful craving that flowed within you symbolized weariness and the cascade of its 93 Lord Anantanâtha waves fear. and thus attained supreme effulgence. You had dried up this river through the intense rays of the sun of non-attachment and renunciation Lkqâr~ Rof; JhlqHkxRoe'uqrs f}"kaLRof; izR;;oRk~ izyh;rs A HkokuqnklhureLr;ksjfi izHkks ija fp=kfena rosfgre~ AA (14-4-69) lkekU;kFkZ & gs ftusUnz ! vki esa tks HkfÙkQoku gksrk gS vFkkZr~ tks vkids xq.kksa dks Lej.k djrk gS og y{eh ds oYYkHkius dks vFkkZr~ vusd ,s'o;Z&lEink dks izkIr djrk gSA tks vkils }s"k djrk gS vFkkZr~ vkidh fuUnk djrk gS ,slk feF;kn`f"V tho O;kdj.k esa izR;; ds yksi ds leku uk'k dks izkIr gksrk gSA vki rks mu nksuksa ij vR;Ur gh mnklhu jgrs gSa] vkidk rks mu ij u jkx gS u }s"k gSA vkidh ;g ps"Vk cM+h gh vk'p;Zdkjh gSA O Lord! The man with your devotion in his heart becomes the beloved of the goddess of prosperity and the man with malice gets obliterated like the elision of a suffix. But you remain totally indifferent to both; this posture of yours is highly astonishing. Roehn`'kLrkn`'k bR;;a ee izykiys'kks¿YierseZgkequs A v'ks"kekgkRE;euhj;Uufi f'kok; laLi'kZ bokèrkEcq/s% AA (14-5-70) 94 Svayambhûstotra lkekU;kFkZ & gs egkeqfu ! vki ,sls gSa] vki oSls gSa & ;g tks dqN eq> vYi cqf1⁄4 dk Lrqfr&:i FkksM+k lk izyki gS] og vkids lEiw.kZ egkRE; dks u dgrk gqvk Hkh vèrebZ leqnz ds Li'kZ&ek=k ls tSls lq[k gksrk gS oSls gh eks{k dh izkfIr dk dkj.k gSA O Supreme Ascetic! With my feeble intellect, I have tried to praise you with trivial expressions, 'You are like this,' 'You are like that.' Although these expressions are unable to portray your immense glory but still sufficient to bestow, like the mere touch of the nectar-ocean, the bliss of immortality. 95 Lord Anantanâtha

Lord DharmanâthaJh /eZukFk ftu fpÉ & otz Symbol – Thunderbolt /eZrhFkZeu?ka izorZ;u~ /eZ bR;uqer% lrka Hkoku~ A deZd{kengÙkiks¿fXufHk% 'keZ 'kk'oreoki 'kÄj% AAï (15-1-71) lkekU;kFkZ & gs Hkxou~ ! funksZ"k /eZrhFkZ dks izo£rr djus okys vki lRiq#"kksa ds }kjk ^/eZ* bl uke ds /kjd ekus x, gSaA rFkk vkius ri&:ih vfXu;ksa ds }kjk deZ&:ih ou dks tyk;k gS vkSj vfouk'kh lq[k dks izkIr fd;k gS blfy, vki lRiq#"kksa ds }kjk ^'kÄj* uke ls ï ;qDr Hkh ekus x, gSaA Jh /eZukFk ftu 15 Lord Dharmanâtha O Lord! Since you had promulgated the immaculate ford (tîrtha) of piety (dharma), you were appropriately named 'Dharma' by learned sages. Since you had attained immortal bliss by burning the forest of karmas by the fires of austerity, you are also known as 'Úaôkara' – the Benefactor. nsoekuofudk;lÙkeSjsft"ks ifjòrks òrks cq/S% A rkjdkifjòrks¿friq"dyks O;kseuho 'k'kyk×Nuks¿ey% AA (15-2-72) 98 Svayambhûstotra lkekU;kFkZ & gs /eZukFk ftu ! mÙke nso&lewg vkSj euq";&lewg ls pkjksa vksj ls osf"Vr rFkk x.k/jkfn fo}kuksa ls f?kjs gq, vki mlh izdkj lq'kksfHkr gq, Fks ftl izdkj vkdk'k esa fueZy] iw.kZ pUnzek rkjkvksa ls ifjosf"Vr gksdj lq'kksfHkr gksrk gSA O Lord Dharmanâtha! Surrounded by the congregation of the noblest of devas and men, and by the most learned sages, you had appeared like the clear, resplendent full moon against the backdrop of numerous stars. izkfrgk;ZfoHkoS% ifj"Ñrks nsgrks¿fi fojrks HkokuHkwr~ A eks{kekxZef'k"kUujkejku~ ukfi 'kkluiQyS"k.kkrqj% AA (15-3-73) lkekU;kFkZ & vki  lgklukfn vkB izkfrgk;ks± rFkk vU; foHkwfr;ksa ls J`axkfjr gksrs gq, Hkh u dsoy muls fdUrq vius 'kjhj ls Hkh fojÙkQ FkssA vki euq";ksa o nsoksa dks jRu=k;&:ih eks{k&ekxZ dk mins'k djrs gq, Hkh vius mins'k ds iQy dh bPNk ls tjk Hkh vkrqj ugha gq, FksA O Lord! Though accompanied by eight divine splendours* (aÈÇa prâtihârya) you were unattached even to your own body. You promulgated, without any concern for the outcome, the path to liberation for the devas and the men. *The Arhat is accompanied by eight divine splendours ÈÇ â â : (a a pr tih rya) 99 Lord Dharmanâtha 1. Aúoka vÃkÈa – the Aúoka tree; 2. siÉhâsana – bejeweled throne; 3. chatra – three-tier canopy; 4. bhâmaõçal – halo of unmatched luminance; 5. divya-dhvani – divine voice of the Lord without lip movement; 6. puÈpa-varÈâ – shower of fragrant flowers; 7. camara – waving of sixty-four majestic hand-fans; and 8. dundubhi – dulcet sound of kettle-drums and other musical instruments. dk;okD;eulka izòÙk;ks ukHkoaLro equsf'pdh"kZ;k A ukleh{; Hkor% izòÙk;ks /hj rkodefpUR;ehfgre~ AA (15-4-74) lkekU;kFkZ & vki izR;{k Kkuh dh dk;] opu vkSj eu dh izòfÙk;k¡ vkidh dqN djus dh bPNk ls ugha gqb±] u gh vkidh ;s ps"Vk,¡ oLrq&Lo:i dks u tkurs gq, vFkkZr~ vKku&iwoZd gqb±A gs /hj&ohj /eZukFk ftu ! vkidk pkfj=k vfpUR; gS] vk'p;Z djus okyk gSA O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute! Your ways are inconceivable. 100 Svayambhûstotra ekuq"kha izÑfreH;erhroku~ nsorkLofi p nsork ;r% A rsu ukFk ijekfl nsork Js;ls ftuò"k izlhn u% AA (15-5-75) lkekU;kFkZ & D;ksafd vkius lk/kj.k euq"; ds LoHkko dks vfrØkUr dj fn;k Fkk rFkk lc nsoksa ls Hkh vki iwT; gSa] bl dkj.k ls vki loksZRÑ"V nso gSaA gs /eZukFk ftusUnz ! vki gekjs dY;k.k ds fy, ge ij izlÂ gksaA As you had transcended human tendencies and you are worshipped by the devas, you are the Supreme God. O Lord Jina, be the bestower of blessedness upon us! 101 Lord Dharmanâtha

Lord ÚantinâthaJh 'kkfUrukFk ftu fpÉ & gfj.k Symbol – Deer fo/k; j{kka ijr% iztkuka jktk fpja ;ks¿izfreizrki% A O;/kRiqjLrkRLor ,o 'kkfUreqZfunZ;kew£rfjok?k'kkfUre~ AA (16-1-76) lkekU;kFkZ & tks 'kkfUr ftusUae 'k=kqvksa ls iztktuksa dh j{kk djrss gq, fpjdky rd igys vrqY; ijkØeh jktk gq, vkSj fiQj ftUgksaus Lo;a gh eqfu gksdj n;k dh ew£r dh rjg ikiksa dh 'kkfUr dhA Jh 'kkfUrukFk ftu 16 Lord Úântinâtha First, Lord Úântinâtha Jina, for a long period of time, wielded supremacy as a king and provided protection to his subjects from enemies; later on, on his own, became an ascetic and, as the embodiment of benevolence, pacified evil tendencies. pØs.k ;% 'k=kqHk;Äjs.k ftRok ùi% loZujsUaepØe~ Aï lekf/pØs.k iqu£txk; egksn;ks nqtZ;eksgpØe~ AA (16-2-77) lkekU;kFkZ & tks 'kkfUr ftu 'k=kqvksa ds fy, Hk; mRiÂ djus okys lqn'kZu pØ ds izrki ls loZ jktkvksa ds lewg dks thrdj pØorhZ jktk 104 Svayambhûstotra gq,] i'pkr~ lk/qin esa vkReè;ku&:ih pØ ls vR;Ur nqtZ; ,sls eksguh; deZ ds lewg dks thr dj egku~ mn; dks izkIr gq, FksA Lord Úântinâtha became the king of kings (cakravartî) by subjugating the entire community of kings through his cakraratna* – Sudarúana cakra, a source of terror for the enemies – and later on, through the cakraratna of pure concentration, he tamed the invincible army of the deluding karmas. *the divine, disk-like spinning weapon with serrated edges jktfJ;k jktlq jkt lgks jjkt ;ks jktlqHkksxrU=k% A vkgZUR;y{E;k iqujkRerU=kks nsoklqjksnkjlHks jjkt AA (16-3-78) lkekU;kFkZ & tks ije izrki'kkyh jktkvksa ds egk&euksgj Hkksxksa ds Hkksxus esa Lok/hu gksrs gq, jktkvksa ds eè; esa pØorhZ in dh jkT;y{eh ls lq'kksfHkr gq, Fks] fiQj eksg dk uk'k djds dsoyKku izkIr dj vkRek/hu gksdj lqj&vlqjksa dh fo'kky leolj.k lHkk esa vkgZUR; y{eh ls lq'kksfHkr gq, FksA Lord ntin tha was the mightiest of emperors; domineering over all imperial enjoyments, he shone with unrivalled magnificence among the kings. Subsequently, absorbed in his Úâ â 105 Lord Úâ ântin tha pure Self, he shone with divine splendour appertaining to the Arhat in the majestic congregation of the devas and the men. ;fLeUuHkwñ jktfu jktpØa equkS n;knhf/fr /eZpØe~ A iwT;s eqgq% izk×tfy nsopØa è;kuksUeq[ks èoafl ÑrkUrpØe~ AA (16-4-79) lkekU;kFkZ & ftu 'kkfUrukFk Hkxoku~ ds le{k jkT;&voLFkk esa jktkvksa dk lewg gkFkksa dks tksM+s gq, [kM+k jgrk Fkk] lk/q&voLFkk esa n;kebZ fdj.kksa dk /kjh jRu=k;&:ih /eZpØ o'khHkwr gks x;k Fkk] iwtuh; vfjgUr&voLFkk esa nsoksaa dk lewg ckj&ckj gkFk tksMs+ gq, mifLFkr jgk djrk Fkk rFkk 'kqDyè;ku ds lUeq[k gksus ij lEiw.kZ deks± dk lewg {k; dks izkIr gksrk gqvk c1⁄4k×tfy gqvk FkkA When he was the universal king, the congregation of kings bowed to him with folded hands, when he became an ascetic, the effulgent rays of benevolence were under his possession, when he became the venerable Arhat, the congregation of the devas bowed to him over and over again, and when he embraced pure concentration (of the fourth order), he subjugated the heap of karmas. Lonks"k'kkUR;k fofgrkRe'kkfUr% 'kkUrs£o/krk 'kj.kaxrkuke~ A Hkw;k‰oDys'kHk;ksi'kkUR;S 'kkfUr£tuks es Hkxoku~ 'kj.;% AA (16-5-80) 106 Svayambhûstotra lkekU;kFkZ & fof'k"V Kku ,oa ,s'o;Z ls lfgr Jh 'kkfUrukFk ftusUnz ! vkius vius jkxkfn nks"kksa dk {k; djds vius vkRek esa iw.kZ ohrjkxrk izkIr dh gSA tks vkidh 'kj.k esa vkrs gSa mudks vkids }kjk 'kkfUr izkIr gks tkrh gSA vki loZ j{kdksa esa ije 'kj.k gSa_ vki esjs lalkj&ifjHkze.k] nq%[kksa rFkk loZ&Hk;ksa ls jf{kr gksus esa fufeÙk dkj.k gksosaA O Lord ntin tha, the Victor! You had attained absolute quiescence of your soul by washing away all its blemishes. You had provided serenity to those who came under your protection. O Ultimate Protector! Be the cause of calming down my tribulations and fears owing to my wandering in the world (sa s ra) through births and rebirths. Úâ â É â 107 Lord Úâ ântin tha

Lord KunthunâthaJh dqUFkqukFk ftu fpÉ & vt (cdjk) Symbol – He-Goat dqUFkqizHk`R;f[kylÙon;Sdrku% dqUFkq£tuks Tojtjkej.kksi'kkUR;S A Roa /eZpØfeg orZ;fl Le HkwR;S HkwRok iqjk f{kfrirh'ojpØikf.k% AA (17-1-81) Jh dqUFkqukFk ftu 17 Lord Kunthunâtha lkekU;kFkZ & gs dqUFkq ftu ! dqUFkq vkfn leLr izkf.k;ksa ij n;k dk vuUr foLrkj djus okys vkius igys x`gLFkkoLFkk esa jkT;y{eh ds fy, jktkf/jkt pØorhZ gksdj] i'pkr~ bl lalkj esa leLr Tojkfn jksx] cq<+kik vkSj ej.k dh mi'kkfUr&:i eks{ky{eh ds fy, bl yksd esa /eZ&pØ dks izo£rr fd;k FkkA O Lord Kunthunâtha! You had extended your benevolence to all living beings, including the worms and insects. O Lord! Being the king of kings (cakravartî) you had first moved forward your invincible divine discus in this world, and then the discus of piety that leads one to liberation after calming down all afflictions, old-age and death. 110 Svayambhûstotra r`".kk£p"k% ifjngfUr u 'kkfUrjklk& fe"VsfUae;kFkZfoHkoS% ifjòf1⁄4jso A fLFkR;So dk;ifjrkigja fufeÙk& feR;kReoku~ fo"k;lkS[;ijkÄ~eq[kks¿Hkwr~ AA (17-2-82) lkekU;kFkZ & fo"k;dka{kk&:i vfXu dh Tokyk,¡ lalkjh tho dks pkjksa vksj ls tykrh gSaA vfHkyf"kr bfUnz;&fo"k;ksa ds oSHko ls bu fo"k;dka{kk&:i vfXu dh Tokykvksa dh 'kkfUr ugha gksrh gS] fdUrq lc vksj ls òf1⁄4 gh gksrh gS D;ksafd bfUnz;&fo"k;ksa dk LoHkko gh ,slk gSA bfUnz;&fo"k; 'kjhj ds larki dks nwj djus esa fufeÙk dkj.k ek=k gS] fo"k;dka{kk&:i vfXu dh Tokykvksa dk mi'keu djus okyk ugha gksrkA ,slk tkudj vki bfUnz;&fo"k; lkS[; ls ijkÄeq[k gks x, FksA The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. ckáa ri% ijenq'pjekpjaLRo& ekè;kfRedL; ril% ifjc`ag.kkFkZe~ A è;kua fujL; dyq"k};eqÙkjfLeu~ è;ku};s oòfr"ks¿fr'k;ksiiUus AA (17-3-83) 111 Lord Kunthunâtha lkekU;kFkZ & gs dqUFkq ftu ! vkius vkè;kfRed ri dh ifjòf1⁄4 ds fy, vR;Ur dfBu vu'kukfn cká ri dk vkpj.k fd;k Fkk rFkk vkrZ ,oa jkSnz&:i nks dyqf"kr è;kuksa dks NksM+dj vki mÙkjorhZ /E;Z vkSj 'kqDy bu nks mRÑ"V vfr'k; ls ;qDr è;kuksa esa fLFkj gq, FksA O Lord! To augment the internal austerities you carried out exceedingly arduous external austerities* and, leaving aside the two inauspicious kinds of meditation, you consecutively embraced the two astonishing, auspicious kinds of meditation**. *The external austerities (bâhya tapas) are fasting (anaúana), reduced diet (avamaudarya), special restrictions for begging food (vÃttiparisaÉkhyâna), giving up stimulating and delicious dishes (rasaparityâga), lonely habitation (viviktaúayyâsana), and mortification of the body (kâyakleúa). Expiation (prâyaúcitta), reverence (vinaya), service (vaiyâvÃttya), study (svâdhyâya), renunciation (vyutsarga), and meditation (dhyâna) are the internal austerities (antaraôga tapas). **There are four types of meditation: (1) the sorrowful (ârta), (2) the cruel (raudra), (3) the virtuous (dharmya), and (4) the pure (úukla). These four types of meditation are divided into two classes, inauspicious and auspicious. The former two are inauspicious as these lead to the influx of evil karmas and, therefore, causes of transmigration. The latter two are auspicious as these are capable of destroying karmas and lead to liberation. Sorrowful concentration consists in thinking again and 112 Svayambhûstotra again for removal from proximity disagreeable objects like an enemy; for regaining the lost agreeable objects like wealth; for removal of the pain caused such as by a disease; and enjoyment in future of pleasures not attained. Cruel concentration consists in thinking again and again of injuring others; telling lies; stealing; and safeguarding of possessions. Virtuous concentration consists in deliberating on the reality of substances as revealed by Lord Jina; misfortune on the adoption of wrong faith, knowledge and conduct; fruition of karmas; and the structure of the universe. Pure concentration is of four kinds; the first two kinds are attained by the spiritually advanced saints, well-versed in the Scripture, and the last two kinds arise in Omniscients with and without activity, who have destroyed the entire obscuring karmas. With the help of the first two kinds of pure concentration, the four inimical karmas are burnt by the Self and the effulgent omniscience sparkles. The pure Self shines like the sun coming out of the clouds. The Omniscient is worthy to be venerated and worshipped by the lords of the world. When the duration of His life, feeling, body-making, and status-determining karmas is within one muhûrta, He attains remarkable exertion and embraces the third and then the fourth kind of pure concentration in order to annihilate all remaining karmas. The Self then becomes utterly pure, gets liberated, and attains eternal bliss. Excerpted from: Jain, Vijay K., "Acârya Pujyapada's IÈÇopadeúa – The Golden Discourse", (2014), Vikalp Printers, p. 61-62. 113 Lord Kunthunâtha gqRok LodeZdVqdizÑrh'prÏks jRu=k;kfr'k;rstfl tkroh;Z% A cHkzkft"ks ldyosnfo/s£ousrk O;Hkzs ;Fkk fo;fr nhIr#fp£ooLoku~ AA (17-4-84) lkekU;kFkZ & vius vkRek ds lkFk ca/h gqbZ pkj Kkukoj.kkfn v'kqHk izÑfr;ksa dk lE;Xn'kZukfn jRu=k; :i vfXu ds egku~ rst ls {k; djds] vuUroh;Z dks j[kus okys rFkk lEiw.kZ Kku dh fof/ ds izdk'k djus okys vki bl izdkj 'kksHkk;eku gq, Fks tSls es?kksa ls jfgr vkdk'k esa rstLoh lw;Z 'kksHkrk gSA With the instrumentality of the blazing power of the Three Jewels (ratnatraya) – right faith, right knowledge, and right conduct – you destroyed the four inimical karmas associated with your soul. Thereupon, as the possessor of infinite energy and promulgator of true knowledge, you shone like the bright sun in clear sky. ;LekUequhUae ro yksdfirkegk|k fo|kfoHkwfrdf.kdkefi ukIuqofUr A rLekñHkoUreteizfres;ek;kZ% LrqR;a LrqofUr lqf/;% LofgrSdrkuk% AA (17-5-85) 114 Svayambhûstotra lkekU;kFkZ & gs ;frJs"B ! D;ksafd czãk vkfn ykSfdd nsork vkidh dsoyKku foHkwfr ds va'kek=k dks Hkh izkIr ugha djrs gSa blfy, mRÑ"V cqf1⁄4 ds /kjd rFkk vkRefgr lk/uk esa fueXu x.k/jkfn vk;Z iq#"k tUe&ej.k ls jfgr] vuUr dsoyKkukfn foHkwfr;ksa ds /kjd vkSj Lrqfr ds ;ksX; vkidh gh Lrqfr djrs gSaA O Supreme Sage! Since the worldly gods are not able to get to even an iota of your knowledge and splendour, the intelligent and learned ascetics, striving after the well-being of their souls, worship only you who is free from rebirth, possessor of the infinitudes and adorable. 115 Lord Kunthunâtha

Lord AranâthaJh vjukFk ftu fpÉ & eRL; (eNyh) Symbol – Fish xq.kLrksda lnqYyÄ~?; rñcgqRodFkk Lrqfr% A vkuUR;kÙks xq.kk oDrqe'kD;kLRof; lk dFke~ AA (18-1-86) Jh vjukFk ftu 18 Lord Aranâtha lkekU;kFkZ & gs vjukFk ftu ! xq.kksa dh vYirk dk mYya?ku djds mudh vf/drk dk dFku djuk Lrqfr dgykrh gSA fdUrq vkids xq.k rks vuUr gSa blfy, mudk o.kZu djuk v'kD; gS] rc vkidh Lrqfr fdl izdkj laHko gS\ O Lord Aranâtha Jina! Extolling the virtues of a man involves transgression of his existent qualities by exaggerated expressions, but it is impossible to express your infinite virtues and, as such, how can one extol you? rFkkfi rs equhUaeL; ;rks ukekfi dh£rre~ A iqukfr iq.;dhrsZuZLrrks czw;ke fd×pu AA (18-2-87) 118 Svayambhûstotra lkekU;kFkZ & ;|fi vkids xq.kksa dh Lrqfr v'kD; gS rks Hkh vki eqfu;ksa ds Lokeh vkSj ifo=k dh£r/kjh o fnO;èofu izdk'kd ds dsoy uke dk mPpkj.k gh ;fn HkfÙkQiwoZd fd;k tk, rks gedks ifo=k dj nsrk gS blfy, dqN dFku djrs gSaA (Although it is not possible to express your infinite virtues –) The lord of the sages and the possessor of sacrosanct glory! The utterance, with devotion, of only your name has the power to make one pure; I, therefore, will say a little. y{ehfoHkoloZLoa eqeq{kks'pØyk×Nue~ A lkezkT;a lkoZHkkSea rs tjÙk`.kfeokHkor~ AA (18-3-88) lkekU;kFkZ & y{eh ds oSHko :i loZLo ls ;qDr rFkk lqn'kZu&pØ ds fpÉ lfgr tks lkoZHkkSe lkezkT; vkidks izkIr Fkk og vki eks{k dh bPNk j[kus okys ds fy, th.kZ r`.k ds leku gks x;kA When you aspired for liberation, you left behind, as a mere nothing blade of grass, your boundless empire which was endowed with the abundance matched only by the splendour of goddess LakÈmî, and whose emblem was the divine Sudarúana cakra. 119 Lord Aranâtha ro :iL; lkSUn;± n`"V~ok r`fIreukfioku~ A }Ô{k% 'kØ% lgÏk{kks cHkwo cgqfoLe;% AA (18-4-89) lkekU;kFkZ & vkids 'kjhj lEcU/h lqUnjrk dks ns[kdj nks us=kksa dk /kjd bUnz r`fIr dks izkIr ugha gqvkA blfy, vr`Ir og bUnz cgqr vk'p;Z dks izkIr gksrk gqvk ,d gtkj us=kksa dk /kjd gqvk FkkA O Lord! On seeing the stunning beauty of your body, the lord of the devas (Indra) had transformed his two eyes into a thousand eyes but still remained discontented, and extremely astounded. eksg:iks fjiq% iki% d"kk;HkVlk/u% A n`f"Vlafonqis{kk¿L=kSLRo;k /hj ijkftr% AA (18-5-90) lkekU;kFkZ & gs /hj Lokeh vjukFk ! Øks/] eku] ek;k o ykssHk bu pkj d"kk;:ih ;ks1⁄4kvksa dh lsuk ls ;qDr eksguh; deZ :ih egkiki&:i 'k=kq dks vkius lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k :ih jRu=k; ds fnO; 'kL=kksa ds }kjk ijkftr fd;k FkkA O Resolute Lord Aranâtha! You had conquered through the weapon of the Three Jewels – right faith, right knowledge, and right conduct – the invincible enemy called delusion, which is the cause of demerit and is flanked by the army of passions. 120 Svayambhûstotra dUniZL;ks1⁄4jks niZL=kSyksD;fot;k£tr% A ßsi;kekl ra /hjs Rof; izfrgrksn;% AA (18-6-91) lkekU;kFkZ & rhuksa yksdksa ds izkf.k;ksa dks thr ysus ls iSnk gqvk dkenso ds cgqr Hkkjh vgÄkj dk mn; vkids ije fu'py fpÙk ds le{k uk'k ï dks izkIr gks x;k Fkk rFkk bl izdkj vkius ml dkenso dks yfTTkr dj fn;k FkkA You had abashed Kâmadeva (the god of love and erotic desire) by blocking his advance through your steadfastness; you overpowered his overbearing arrogance that was due to his winning over the beings of all the three worlds. vk;R;ka p rnkRos p nq%[k;ksfunqZ#Ùkjk A r`".kkunh Ro;ksÙkh.kkZ fo|kukok fofoDr;k AA (18-7-92) lkekU;kFkZ & gs Hkxou~ ! ijyksd rFkk bl yksd esa tks nq%[kksa dh mRifÙk dk dkj.k gS vkSj ftldk ikj djuk vR;Ur dfBu gS ,slh r`".kk&:ih unh dks vkius funksZ"k Kku&:ih ukSdk ds }kjk ikj dj fy;k FkkA The lust for sensual pleasures is like the river that is the harbinger of misery in this world and the next, and is extremely difficult to cross. With the help of the boat of your unblemished knowledge, O Lord, you had crossed this river. 121 Lord Aranâtha vUrd% ØUndks ù.kka tUeTojl[k% lnk A RokeUrdkUrda izkI; O;kòÙk% dkedkjr% AA (18-8-93) lkekU;kFkZ & gs Hkxou~ ! iqutZUe rFkk Toj vkfn jksxksa dk fe=k ej.k&:ih ;ejkt izkf.k;ksa dks lnk gh #ykus okyk gSA og vkidks izkIr dj vFkkZr~ vkids ikl vkdj viuh LoNUn fØ;k djus ls mijr gks x;k FkkA O Lord! After you had subjugated Yama (the god of death), friends with rebirth and illness, and the cause of grief to the human beings, he ceased to act as per his unbridled instincts. Hkw"kkos"kk;q/R;kfx fo|knen;kije~ A :ieso rokp"Vs /hj nks"kfofuxzge~ AA (18-9-94) lkekU;kFkZ & gs /hj vjukFk Hkxou~~ ! vkidk vkHkw"k.k] oL=k o 'kL=kkfn ls jfgr rFkk fueZy Kku] bfUae; neu o viwoZ n;k dks >ydkus okyk :i gh bl ckr dks izxV dj jgk gS fd vkius eksgkfn nks"kksa dk {k; dj Mkyk gSA O Passionless Lord Aran tha! Your physical form which is free from all vestiges of ornaments, clothes and weapons, and the embodiment of unalloyed knowledge, control of the senses, and benevolence, is a clear indication that you have vanquished all blemishes. â 122 Svayambhûstotra leUrrks¿ÄHkklka rs ifjos"ks.k Hkw;lk Aõ reks ckáeikdh.kZeè;kRea è;kurstlk AA (18-10-95) lkekU;kFkZ & gs Hkxou~ ! lc rjiQ iQSyus okys vkids 'kjhj ds fo'kky izHkke.My ls vfr'k; djds ckgjh vU/dkj uk'k dks izkIr gks x;k rFkk vkids vkReè;ku ds rst ls vUrjÄ dk vU/dkj uk'k dks izkIr gks õ x;kA O Lord! You had destroyed the external darkness by the bright lustre that your body radiated all around and the internal darkness by the powerful fire of meditation. loZKT;ksfr"kksñHkwrLrkodks efgeksn;% A da u dq;kZr~ iz.kEkza rs lÙoa ukFk lpsrue~ AA (18-11-96) lkekU;kFkZ & gs UkkFk ! loZKius dh T;ksfr ls mRiÂ gqvk vkidh efgek dk mRd"kZ fdl foosdoku~ izk.kh dks vkids vkxs uezhHkwr ugha dj nsrk gS\ O Lord! Will any discriminating individual not get humbled by the light of your magnificence which is an outcome of your attaining infinite knowledge (kevalajðâna, omniscience)? 123 Lord Aranâtha ro okxèra Jher~ loZHkk"kkLoHkkode~ A izh.k;R;èra ;}r~ izkf.kuks O;kfi lalfn AA (18-12-97) lkekU;kFkZ & vkidk inkFkks± dk ;FkkFkZ&:i ls dFku djus okyk o loZ izkf.k;ksa dh Hkk"kk&:i gksus ds LoHkko dks /kj.k djus okyk opu :ih vèr leolj.k dh lHkk esa loZ=k O;kIr gksdj izkf.k;ksa dks vèr ds leku r`Ir djrk gSA Your divine voice expounding the reality pervades the heavenly Pavilion (samavasaraõa), is heard and understood by all present in their respective tongue (ardhamâgadhî bhâÈâ), and is soothing, like nectar, to all living beings. vusdkUrkRen`f"VLrs lrh 'kwU;ks foi;Z;% A rr% lo± è"kksDra L;kr~ rn;qDra Lo?kkrr% AA (18-13-98) lkekU;kFkZ & gs Hkxou~ ! vkidk vusdkUr er lR; gS] mlls foijhr ,dkUr er vlR; gSA ml ,dkUr er ds vkJ; ls dgk x;k loZ gh dFku feF;k :i gS rFkk viuk gh ?kkrd gksus ls loZFkk vuqfpr gSA Your doctrine of manifold points of view (anekântavâda) is genuine, and its opposite, based on absolutism (ekântavâda), is null and void as it is fallacious. Since absolutism is selfcontradictory, it is fallacious. 124 Svayambhûstotra ;s ijL[kfyrksfUuaek% Lonks"ksHkfuehfyu% A rifLouLrs  d dq;qZjik=ka RoUerfJ;% AA (18-14-99) lkekU;kFkZ & tks ,dkUr er ds ekuus okys riLoh vusdkUr er esa L[kfyr&fojks/ vkfn nks"kksa dks ns[kus esa tkx`r jgrs gSa os vius ,dkUr er esa D;k&D;k nks"k vkrs gSa mudks ns[kus esa gkFkh ds leku gks jgs gSa & xt&fuehyu ls ;qDr gSa] vFkkZr~ ns[kh gqbZ oLrq dks Hkh vuns[kh djrs gq, pyrs gSaA os vusdkUr er :ih y{eh dks ikus ds fy, ik=k ugha gSa] os cspkjs D;k dj ldrs gSa\ u rks vius i{k dks fl1⁄4 dj ldrs gSa u gh vusdkUr er dk [k.Mu dj ldrs gSaA Those who are ever ready to find faults, like that of vacillation, in the doctrine of manifold points of view (anekântavâda) and are impervious, like an elephant, to see the shortcomings in their own doctrine of absolutism (ekântavâda), are not fit to acquire the treasure of your teachings. What can such tormented people do? rs ra Lo?kkfrua nks"ka 'kehdrqZeuh'ojk% A Roñf}"k% Loguks ckykLrÙokoDrO;rka fJrk% AA (18-15-100) lkekU;kFkZ & gs vjukFk Hkxou~~ ! os ,dkUroknh vius er ds Lo?kkrh nks"k dks nwj djus esa vleFkZ gksdj vkids vusdkUr er ls }s"k djrs gSa 125 Lord Aranâtha o viuk ?kkr Lo;a djrs gSaA ,sls gh vKkuh yksxksa us rÙo dh loZFkk voDrO;rk dk vkJ; fy;k gSA Those who are unable to rid their viewpoints of faults, like selfcontradiction, and hold malice towards your doctrine, are destroyers of the self. Such ignorant people then take refuge in the viewpoint that reality is altogether indescribable. lnsdfuR;oDrO;kLrf}i{kk'p ;s u;k% A loZFksfr iznq";fUr iq";fUr L;kfnrhg rs AA (18-16-101) lkekU;kFkZ & lr~] ,d] fUkR;] oDrO; vkSj bulss foijhr & vlr~] vusd] vfuR; vkSj voDrO; & ;s tks u; gSa os bl txr~ esa loZFkk :i ls oLrq&rÙo dks iznwf"kr (foÑr) djrs gSa vkSj dFkafpr~ :i ls oLrq&rÙo dks iq"V djrs gSaA The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites – absolute non-existence, manyness, non-permanence, and indescribability – corrupt the nature of reality while the use of the word 'syât' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. 126 Svayambhûstotra loZFkkfu;eR;kxh ;Fkkn`"Veis{kd% A L;kPNCnLrkods U;k;s ukU;s"kkekRefof}"kke~ AA (18-17-102) lkekU;kFkZ & vkids vusdkUr U;k; esa  L;kr~* 'kCn tks dFkafpr~ vFkZ esa gS vFkkZr~ tks fdlh vis{kk ls dgus okyk gS] og oLrq loZ izdkj ls lr~ :i gh gS ;k vlr~ :i gh gS bR;kfn fu;e dk R;kx djus okyk gSA ^L;kr~* 'kCn izek.kfl1⁄4 oLrq&Lo:i dh vis{kk j[kus okyk gSA vU; tks ,dkUroknh viuk gh vi?kkr ;k cqjk djus okys gSa muds U;k; esa ;g  L;kr~* 'kCn ugha gSA In your doctrine, the use of the word 'syât' (meaning, conditional, from a particular standpoint) rules out the absolutistic viewpoint and demonstrates only the relative aspect. Others do not use such stipulation and cause their own destruction. vusdkUrks¿I;usdkUr% izek.ku;lk/u% A vusdkUr% izek.kkÙks rnsdkUrks¿£irkUUk;kr~ AA (18-18-103) lkekU;kFkZ & gs Hkxou~~ ! vkids er esa izek.k vkSj u; :i lk/uksa ls fl1⁄4 gksus okyk vusdkUr Hkh vusdkUr Lo:i gSA vFkkZr~ fdlh vis{kk ls vusdkUr gS o fdlh vis{kk ls ,dkUr gSA izek.k dh vis{kk ls tks 127 Lord Aranâtha loZ /eks± dks ,d lkFk tkuus okyk gS og vusdkUr vusd /eZ Lo:i gS o foof{kr u; dh vis{kk ls og vusdkUr ,dkUr Lo:i gSA O Lord! Your doctrine of manifold points of view (anekântavâda), based on the instrumentalities of either the comprehensive knowledge (pramâõa) or the standpoint (naya), is itself manifold. When pramâõa is under consideration it exhibits the manifold (anekânta) perspective and when a particular naya (a subdivision of pramâõa) is under consideration it exhibits the absolutistic (ekânta) perspective. bfr fu#ie;qDr'kklu% fiz;fgr;ksxxq.kkuq'kklu% A vj ftu nerhFkZuk;dLRofeo lrka izfrcks/uk; d% AA (18-19-104) lkekU;kFkZ & gs vj ftusUnz ! bl rjg vkidk er miek&jfgr] fuckZ/ izek.k dh ;qfÙkQ;ksa ls fl1⁄4 gS rFkk og er lq[knkbZ o fgrdkjh eu] opu] dk; dh fØ;k dk o lE;Xn'kZukfn xq.kkas dk mins'k djus okyk gSA vki bfUnz;&fot; dks lwfpr djus okys /eZrhFkZ ds Lokeh gSaA vkids leku vkSj dkSu gS tks fo}Ttuksa dks ;FkkFkZ Kku ns ldrk gS\ O Lord Ara Jina! Your commandments are incomparable and supremely righteous. You are the preceptor of pleasing and favourable activities (yoga) and virtues. You are the Supreme Promulgator of the path to liberation. Who else, other than you, is capable of enlightening the potential souls? 128 Svayambhûstotra efrxq.kfoHkokuq:irLRof; ojnkxen`f"V:ir% A xq.kÑ'kefi fd×puksfnra ee Hkorkñ nqfjrkluksfnre~ AA (18-20-105) lkekU;kFkZ & gs mRÑ"V eks{kin ds iznkrk ! eSaus viuh cqf1⁄4 ds lkeF;Z ds vuq:i rFkk ftukxe ls izkIr gqbZ n`f"V ds vuqlkj vkids dqN xq.kksa dk tks va'k&ek=k Hkh o.kZu fd;k gS og esjs iki&deks± dks fouk'k djus esa leFkZ gksosA O Wish-fulfilling Lord! May the little description, based on the competence of my own intellect and on my scriptural insight, of the few of your indescribable virtues, result in the destruction of my demerits! 129 Lord Aranâtha

Lord MallinâthaJh efYyukFk ftu fpÉ & dy'k Symbol – Urn ;L; eg"ksZ% ldyinkFkZizR;ocks/% letfu lk{kkr~ A lkejeR;± txnfi lo± izk×tfy HkwRok izf.kirfr Le AA (19-1-106) Jh efYyukFk ftu 19 Lord Mallin thaâ lkekU;kFkZ & ftu egk1⁄2f"k ds lEiw.kZ inkFkks± dks iw.kZ :i ls tkuus okyk Kku vFkkZr~ dsoyKku vR;Ur izR;{k&:i ls mRiÂ gksus ij ftUgsa nsoksa o ekuo lfgr loZ gh txr~ ds izkf.k;ksa us gkFkksa dks tksM+dj ueLdkj fd;k FkkA The entire world, including the devas and the men, had bowed with folded hands in front of this great sage in whom manifested the direct and complete knowledge (omniscience) of all substances. ;L; p ew£r% dude;ho LoLiqQjnkHkkÑrifjos"kk A okxfi rÙoa dFkf;rqdkek L;kRiniwokZ je;fr lk/wu~ AA (19-2-107) 132 Svayambhûstotra lkekU;kFkZ & ftudk 'kjhj ekuks lqo.kZ ls jpk x;k gS] ftudh iQSyrh gqbZ nhfIr ls 'kjhj ds pkjksa vksj Hkke.My cu x;k gS] ftudh ok.kh Hkh ;FkkFkZ oLRkq ds Lo:i dks dgus esa leFkZ gS rFkk ^L;kr~* vFkkZr~ dFkafpr~ in ls fpfÉr og ok.kh lk/qvksa dks izlÂ djrh gSA The body of this great sage was, as it were, made of gold and its effulgence made a bright circle around his being; his voice was fully capable of expounding the reality and, being qualified with the word 'syât' (meaning, conditional, from a particular standpoint), it charmed the learned ascetics. ;L; iqjLrkf}xfyrekuk u izfrrhF;kZ Hkqfo foonUrs A Hkwjfi jE;k izfrineklhTtkrfodks'kkEcqtènqgklk AA (19-3-108) lkekU;kFkZ & ftu Hkxoku~ ds lkeus ,dkUroknh tu vius eku dk [k.Mu gksus ls ìFoh ij fookn ugha djrs Fks vkSj ftuds fogkj ds le; ;g /jk Hkh tgk¡ Hkxoku~ ds pj.k iM+rs Fks fodflr deyksa ds dksey gkL; dks >ydkrh gqbZ 'kksHkuhd gks tkrh FkhA The people propounding the absolutistic doctrine on this earth were humbled and were unable to argue in front of him, and the earth welcomed, with pleasant delight, his each step by embedding blooming lotuses under his feet. 133 Lord âMallin tha ;L; leUrkfTTkuf'kf'kjka'kks% f'k";dlk/qxzgfoHkoks¿Hkwr~ A rhFkZefi Loa tuuleqae=kkflrlÙoksÙkj.kiFkks¿xze~ AA (19-4-109) lkekU;kFkZ & ftu efYyukFk Lokeh :ih pUnzek ds pkjksa vksj muds f'k";&lk/qx.k :ih xzg&rkjdksa dh lEifÙk dk foHko fo|eku Fkk vkSj ftudk viuk rhFkZ ('kklu) Hkh lalkj :ih leqnz ls Hk;Hkhr izkf.k;ksa dks rkjus ds fy, eq[; ekxZ FkkA Just as an assemblage of planets and stars surrounds the moon, a galaxy of disciple saints had surrounded Lord Mallin tha Jina, and his instructions were like a ford for the terror-stricken people to cross the worldly ocean (sa s ra). â É â ;L; p 'kqDya ijeriks¿fXuè;kZueuUra nqfjre/k{khr~ A ra ftu lga Ñrdj.kh;a efYye'kY;a 'kj.kferks¿fLe AA (19-5-110) lkekU;kFkZ & ftUgksaus 'kqDyè;ku&:ih mRÑ"V ri dh vfXu ls vuUr v"V&deZ :ih ikiksa dks HkLe dj Mkyk Fkk mu ftu lg (ftusUnzksa esa iz/ku)] ÑrÑR; rFkk 'kY;jfgr Hkxoku~ efYyukFk Lokeh dh 'kj.k dks eSa izkIr gksrk gw¡A He, who had burnt the heap of endless karmas with the powerful fire of the highest order of pure meditation ( ukladhy na), who ú â 134 Svayambhûstotra had realized the ultimate objective and, therefore, free from all action and desire, and also from all stings* ( alya), I take refuge in that Supreme Lord Mallin tha. ú â *Stings ú are of three kinds: the sting of deceit (mâyâ), the sting of desire for enjoyment or pleasure (nidâna), and the sting of perverse attitude (mithyâtva). ( alya) 135 Lord âMallin tha

Lord MunisuvratanâthaJh eqfulqozrukFk ftu fpÉ & dweZ (dNqvk) Symbol – Tortoise vf/xreqfulqozrfLFkfreqZfuò"kHkks eqfulqozrks¿u?k% A eqfuifj"kfn fucZHkkS HkokuqMqifj"kRifjohrlkseor~ AA (20-1-111) Jh eqfulqozrukFk ftu 20 Lord Munisuvratanâtha lkekU;kFkZ & tks eqfu ;ksX; 'kksHkuhd ozrksa esa fuf'pr fLFkfr j[kus okys gSa] tks eqfu;ksa esa iz/ku eqfuukFk gSa rFkk ftUgksaus pkj ?kkfr;k deZ:ih ikiksa dks nwj dj Mkyk gS] ,sls Jh eqfulqozr rhFkZÄj vki eqfu;ksa dh ï lHkk esa mlh izdkj 'kksHkk dks izkIr gq, Fks ftl izdkj u{k=kksa ds lewg ls ifjosf"Vr pUnzek 'kksHkk dks izkIr gksrk gSA O Lord Munisuvratanâtha! You had attained the excellent observance of the vows of the sages; you are the ascetic supreme, and utterly pristine (having destroyed the inimical karmas). You stood out in the assembly of the sages like the moon in the midst of the constellations of stars. ifj.krf'kf[kd.Bjkx;k ÑrenfuxzgfoxzgkHk;k A ro ftu ril% izlwr;k xzgifjos"k#pso 'kksfHkre~ AA (20-2-112) 138 Svayambhûstotra lkekU;kFkZ & gs dkenso ds en dks thrus okys ftusUnz ! vkids 'kjhj dh vkHkk r#.k eksj ds d.B ds ln`'k uhy jax dh Fkh o ri ds }kjk mRiÂ gqbZ pkjksa vksj iSQyus okyh mldh ije 'kksHkk iw.kZ pUnzek dh nhfIr ds leku FkhA O Conqueror of Desires and Pride, Lord Munisuvratan tha! The hue of your bodily lustre was like the neck of a young peacock*. As a result of severe austerities, your body had acquired the splendour of luminous halo that encircles the full moon. â *refers to the blue neck of a young peacock. 'kf'k#fp'kqfp'kqDyyksfgra lqjfHkrja fojtks futa oiq% A ro f'koefrfoLe;a ;rs ;nfi p okÄ~eulh;ehfgre~ AA (20-3-113) lkekU;kFkZ & gs ;frjkt ! vkidk 'kjhj pUnzek dh nhfIr ds leku fueZy] liQsn #f/j ls ;qDr] vR;Ur lqxfU/r] ey jfgr] f'koLo:i lqUnj o 'kkUr rFkk vfr vk'p;Z dks mitkus okyk FkkA ,slh gh 'kqHk o vk'p;Zdkjd izòfÙk vkids opu rFkk eu dh FkhA O Supreme Sage! Your body had the soothing lustre of the rays of the moon and the blood in it was bright and pure white. Free from all waste matter, it had the most gratifying fragrance; all undertakings of your speech and mind too were auspicious and amazing. 139 Lord âMunisuvratan tha fLFkfrtuufujks/y{k.ka pjepja p txRizfr{k.ke~ A bfr ftu ldyKyk×Nua opufena onrkaojL; rs AA (20-4-114) lkekU;kFkZ & gs ftusUnz ! vki mins'k&nkrkvksa esa Js"B gSa] vkidk ;g opu fd psru o vpsru :i ;g txr~ gj le; /zkSO;&mRikn&O;; y{k.k ls ;qDr gS bl ckr dk |ksrd gS fd vki loZK gSaA O Lord Jina! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of origination, disappearance (destruction), and permanence*, is illustrative of your omniscience. *Origination is the attainment of different modes by souls or other substances by means of external and internal causes, without giving up their essential nature. For instance, the production of a pitcher from clay. Similarly, the loss of the former mode is disappearance. For instance, the loss of the lump shape of clay in the production of the pitcher. As there is no annihilation or origination of the inherent nature or quality, it is lasting. That is, it is permanent. The quality of being permanent is permanence. For instance, clay continues to exist in the lump, the pitcher, and its broken parts. Existence is accompanied by origination, disappearance and permanence. Permanence is indestructibility of the essential nature of the substance. Or, permanence is the existence of the past nature in the present. 140 Svayambhûstotra From the point of view of modes, the three characteristics (origination etc.) are mutually different from one another and are also different from the substance. From the point of view of substance, these three are not perceived separately from the substance. If a thing were permanent alone, there can be no destruction and origination, and impermanence would be negatived. If the soul were permanent (unchangeable) utterly, then transmigration of the soul as a man, a hellbeing and so on and liberation, the end of transmigration, would both be impossible. If it were transient alone, there can be no continuance and hence no permanence. Adapted from: Jain, S.A., "Reality: English Translation of Shri Pujyapâda's Sarvârthasiddhi", (1960), Vira Sasana Sangha, Calcutta-37, p. 155-157. nqfjreydyÄe"Vda fu#ie;ksxcysu funZgu~ Aï vHkonHkolkS[;okUHkoku~ Hkorq eekfi Hkoksi'kkUr;s AA (20-5-115) lkekU;kFkZ & vkius miek jfgr ije 'kqDyè;ku ds cy ls vkB izdkj ds deZ egkiki&:i ey&dyÄ dks HkLe dj fn;k Fkk vkSj vki ï lalkjkrhr] vrhfUnz;] vuUr eks{k&lq[k ls ;qDr gks x, FksA esjs fy, Hkh vki lalkj dh mi'kkfUr ds fy, fufeÙkHkwr gksosaA You had burnt all blemishes owing to the eight kinds of karmas by the power of incomparable pure meditation and thus became 141 Lord âMunisuvratan tha the enjoyer of the ineffable bliss of liberation. Be the cause of my tranquility too by releasing me from this ocean of worldly existence (sa s ra).É â 142 Svayambhûstotra Lord NaminâthaJh ufeukFk ftu fpÉ & mRiy (uhydey) Symbol – Blue Lotus Lrqfr% Lrksrq% lk/ks% dq'kyifj.kkek; l rnk HkosUek ok LrqqR;% iQyefi rrLrL; p lr% A fdesoa Lok/hU;kTtxfr lqyHks Jk;liFks Lrq;kUu Roka fo}kUlrrefHkiwT;a ufeftue~ AA (21-1-116) Jh ufeukFk ftu 21 Lord Naminâtha lkekU;kFkZ & ftusUnz Hkxoku~ dh Lrqfr HkO; iq#"k] iq.;&lk/d (Lrksrk) ds 'kqHk ifj.kke ds fy, gksrh gSA pkgs ml le; LrqR; (Lrqfr dk vkjkè; nso) fo|eku gks ;k u gks] vkSj pkgs Lrqfr djus okys HkO; iq#"k (Lrksrk) dks LrqR; ds }kjk LoxkZfn iQy dh izkfIr gksrh gks ;k u gksrh gksA bl izdkj txr~ esa Lok/hurk ls dY;k.k&ekxZ ds lqyHk gksus ij dkSu foosdh iq#"k gS tks loZnk bUnzkfn ds }kjk iwT; Jh ufeukFk ftusUnz dh Lrqfr u djs\ The worship of Lord Jina must result in propitious outcomes for the worthy and noble worshipper, whether or not the Lord being worshipped is present (with reference to time and space) and whether or not the worshipper is bestowed with boons (like heavenly abode) by the Lord. Even after the availability of such a 144 Svayambhûstotra self-dependent path to emancipation, which wise man will not engage himself in the praise of the supremely worshipful Lord Namin tha Jina?â Ro;k /heu~ czãizf.kf/eulk tUefuxya lewya fu£HkUUka Roefl fonq"kka eks{kinoh A Rof; KkuT;ksfr£oHkofdj.kSHkkZfr Hkxo& UuHkwoU[k|ksrk bo 'kqfpjokoU;er;% AA (21-2-117) lkekU;kFkZ & gs fof'k"V cqf1⁄4 ls ;qDr ufe ftu ! 'kq1⁄4 vkReLo:i esa ,dkxz&fpÙk okys vkids }kjk iqutZUe ds cU/u dks mlds ewwy dkj.k lfgr u"V dj fn;k x;k FkkA blfy, vki fo}Ttuksa ds fy, eks{kekxZ vFkok eks{k LFkku gSaA gs Hkxou~ ! vkidh dsoyKku&:ih T;ksfr dh leFkZ fdj.kksa ds izdkf'kr gksus ij vU; ,dkUroknh tu mlh izdkj grizHk gks x, Fks ftl izdkj fueZy lw;Z ds lkeus [k|ksr (tqxuw) izHkkjfgr gks tkrs gSaA O Lord! By the power of meditation on the pure Self, you had snapped the root cause of the series of rebirths. You are, therefore, the quintessence of the path to liberation for the wise men. When you appeared with the bright rays of omniscience, those holding allegiance to other doctrines became lacklustre as the fireflies in the presence of the radiant sun. 145 Lord Nami ân tha fo/s;a ok;± pkuqHk;eqHk;a feJefi rñ fo'ks"kS% izR;sda fu;efo"k;S'pkifjferS% A lnkU;ksU;kis{kS% ldyHkqouT;s"Bxq#.kk Ro;k xhra rÙoa cgqu;foo{ksrjo'kkr~ AA (21-3-118) lkekU;kFkZ & gs rhu yksd esa egku~ xq# ! vkius cgqr ls u;ksa dh foo{kk o vfoo{kk ds o'k thokfn rÙo dk okLrfod Lo:i dgk gSA og rÙo Lo:ikfn prq"V; dh vis{kk vfLr:i gS o ij:ikfn prq"V; dh vis{kk ukfLr:i gS] Øe ls dgus ij vfLr&ukfLr] ,d lkFk /eks± dks u dg ldus dh vis{kk ls og rÙo voDrO; gS] ogh rÙo vfLr&voDrO; gS] ukfLr&voDrO; gS] vfLr&ukfLr&voDrO; gSA bl izdkj rÙo ,d nwljs dh lnk vis{kk j[kus okys vusd /eks± ds }kjk lIrHkaxh fu;e ds fo"k;Hkwr dgk x;k gSA O World Teacher! You had expounded the real nature of substances, soul etc., through your doctrine of ascertainment of their attributes through the instrumentality of standpoints (naya) and through relative affirmation and negation of these multiple attributes, by the rule of seven-fold predication (saptabha g ): 1. it is – sy d asti; 2. it is not – sy d n sti; 3. it is indescribable – sy d avaktavya, 4. it is and it is not – sy d asti n sti; and combinations thereof, i.e., 5. it is and it is indescribable – sy d asti avaktavya; 6. it is not and it is indescribable – sy d n sti avaktavya; 7. it is, it is not and it is indescribable – sy d asti n sti avaktavya. ô î â â â â â â â â â â â 146 Svayambhûstotra v glk Hkwrkuka txfr fofnra czã ijea u lk r=kkjEHkks¿LR;.kqjfi p ;=kkJefo/kS A rrLrfRl1⁄4ÔFk± ijed#.kks xzUFkeqHk;a HkokusokR;k{khÂ p foÑros"kksif/jr% AA (21-4-119) lkekU;kFkZ & gs Hkxou~~ ! loZ izkf.k;ksa dh j{kk vFkkZr~ iw.kZ v glk dks bl yksd esa ije&czã ;k ijekReLo:i dgk x;k gSA ftl vkJe ds fu;eksa esa tjk Hkh vkjEHk ;k O;kikj gS ogk¡ og iw.kZ v glk ugha gks ldrh gSA blhfy, ml iw.kZ v glk dh flf1⁄4 ds fy, ije n;kyq gksdj vkius nksuksa gh & cká vkSj vkH;Urj & ifjxzgksa dk R;kx dj fn;k FkkA tks fodkje; oÐkHkw"k.k vkfn ;Fkktkr fnxEcj  yx ls fojks/h os"k rFkk ifjxzg esa vklDr gSa mudk nksuksa izdkj ds ifjxzgksa dk R;kx ugha gksrk gSA O Lord Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (ârambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body. 147 Lord Nami ân tha oiqHkwZ"kkos"kO;of/jfgra 'kkUrdj.ka ;RkLrs lap"Vs Lej'kjfo"kkrÄfot;e~ Aï fouk HkheS% 'kL=kSjn;ân;ke"kZfoy;a rrLRoa fueksZg% 'kj.kefl u% 'kkfUrfuy;% AA (21-5-120) lkekU;kFkZ & D;kasfd vkidk 'kjhj vkHkw"k.k o oÐkfn ds vkPNknu ls jfgr gS rFkk ftlesa loZ bfUnz;k¡ vius&vius fo"k;ksa ds xzg.k ls jfgr vFkkZr~ 'kkUr gks xbZ gSa ;g crykrk gS fd vkius dkenso ds ck.kksa ds fo"k ls gksus okys vkrad dks thr fy;k gS rFkk Hk;kud 'kL=kksa ds fcuk gh ân; lEcU/h funZ;h Øks/ dk uk'k dj fn;k gSA bl dkj.k ls vki eksg&jfgr ohrjkx gSa rFkk eks{k ds LFkku gSa ;k eks{k:i gSaA gs Hkxou~~ ! vki gekjs 'kj.kHkwr&j{kd gSaA Your body was free from the coverings of ornaments and clothes, and your senses had acquired quiescence. These indicate that you had subjugated the terror due to the venomous arrows of amorousness, and, without the use of powerful weapons, the passion of merciless anger from your heart. As a result, you are free from all delusion, and the abode of eternal bliss. O Lord! You are our protector. 148 Svayambhûstotra Lord AriÈÇanemiJh vfj"Vusfe ftu fpÉ & 'ka[k Symbol – Conch Shell Hkxokùf"k% ije;ksxngugqrdYe"ksU/u% A Kkufoiqyfdj.kS% ldya izfrcqè; cq1⁄4deyk;rs{k.k% AA (22-1-121) Jh vfj"Vusfe (Jh usfeukFk) ftu 22 Lord AriÈÇanemi (Lord Neminâtha) lkekU;kFkZ & gs ije ,s'o;Zoku~] bUnzkfn ls iwT; ! ije 1⁄2f1⁄4/kjh ftUgksaus mÙke 'kqDyè;ku :ih vfXu ls ?kkfr;k&deZ :ih b±/u dks tyk Mkyk Fkk] ftuds us=k fodflr dey ds leku fo'kky Fks] gfjoa'k ds iz/ku] funksZ"k fou; vkSj bfUnz;&fot; :i /eZrhFkZ ds uk;d] 'khy ds leqnz] rFkk tjk&jfgr] ,sls vki Jh vfj"Vusfe ftu rhFkZÄj dsoyKku ï dh foLr`r fdj.kksa ds }kjk yksdkyksd dks izdkf'kr dj lalkj ls eqDr gq, FksA gfjoa'kdsrqjuo|fou;nerhFkZuk;d% A 'khytyf/jHkoks foHkoLRoefj"Vusfeftudq×tjks¿tj% AA (22-2-122) O Worshipful Lord! Endowed with supreme accomplishments, you had burnt the karmic fuel with the help of pure 150 Svayambhûstotra concentration; your eyes were broad as open water-lilies. You were the chief of the Hari dynasty and had promulgated the unblemished traditions of reverence, and control of the senses. You were an ocean of right conduct*, and ageless. O Most Excellent Lord Ari anemi! After illuminating the whole world (the universe and the non-universe) through the powerful rays of omniscience, you had attained liberation. ÈÇ *observance of vows and supplementary vows f=kn'ksUaeekSfyef.kjRufdj.kfoljksipqfEcre~ A ikn;qxyeeya Hkorks fodlRdq'ks'k;nyk#.kksnje~ AA (22-3-123) lkekU;kFkZ & gs Hkxou~ ! vkids pj.k&deyksa dks vkRefgr djus dh bPNk j[kus okys rFkk vkidh Lrqfr ls ;qDr eU=kksa ds mPpkj.k esa fuiq.k] lqcqf1⁄4 eqfux.k ueLdkj djrs gSaA vkids eyjfgr pj.k&dey bUnzksa ds eqdqVksa dh ef.kjRuksa dh fdj.kksa ds izlkj ls Li£'kr gksrs gSa (vFkkZr~ tc bUnz ueLdkj djrs gSa rc muds eqdqVksa ds jRuksa dh izHkk vkids pj.kksa dks Li'kZ djrh gS)] tks vfr fueZy gSa] ftudk ryHkkx fodflr dey&ny ds leku jDr&o.kZ gS vkSj ftuds vaxqfy;ksa ds vxzHkkx dks u[k&:ih pUnzek dh fdj.kksa ds e.My us vfr 'kksHkuhd dj fn;k gSA u[kpUaejf'edopkfr#fpjf'k[kjkÄ~xqfyLFkye~ A LokFkZfu;reul% lqf/;% iz.kefUr eU=keq[kjk eg"kZ;% AA (22-4-124) 151 Lord ÈÇAri anemi Great sages whose hearts were established in self-attainment, equipped with excellent intellect and resonating with your incantation had worshipped the duo of your feet. Your feet were kissed by the multitude of rays emanating from the pearls and jewels in the diadems of the lords of the devas, and were spotless with soles pink like a cluster of blooming lotuses and toes looking marvellous with the glow of the moon-like nails. |qfreñjFkkÄjfofcEcfdj.ktfVyka'kqe.My% Aõ uhytyntyjkf'koiq% lg cU/qfHkxZ#Mdsrqjh'oj% AA (22-5-125) gyHk`Pp rs LotuHkfDreqfnrân;kS tus'ojkS A /eZfou;jfldkS lqrjka pj.kkjfoUn;qxya iz.kserq% AA (22-6-126) lkekU;kFkZ & ftuds 'kjhj dk izHkke.My muds dkfUreku lqn'kZu& pØ :i lw;Z&fcEc dh fdj.kksa ls O;kIr gqvk Fkk] ftudk 'kjhj uhy es?k ds leku vFkok leqnzoRk~ uhy jax dk Fkk o ftudh èotk x#M+ ds fpÉ ls ;qDr Fkh] ,sls rhu [k.M ds Lokeh JhÑ".k egkjkt] rFkk gy uked 'kÐ ds /kjh cynso & bu nksuksa yksduk;d HkkbZ;ksa uss] ftuds fpÙk vkRecU/q dh HkfDr ls izlÂ gks jgs Fks] tks yksd ds Lokeh Fks rFkk tks /eZ dh fou; ds izseh Fks] vU; cU/qvksa ds lkFk] gs Jh usfeukFk ! vkids nksuksa pj.k&deyksa dks ckj&ckj iz.kke fd;k FkkA 152 Svayambhûstotra O Lord! Whose body was bathed in the brilliant light emanating from his divine discus (Sudar ana cakra), whose complexion was dark like the clouds and the sea-water, who ruled the three divisions of the land, and whose flag depicted the majestic bird Garuda (garu a), such rikri a, and Balar ma, the possessor of the weapon that resembled a plough, both the lords of the men, along with their other brothers, taking delight in the devotion to their kin and rejoicing reverence to the virtuous, had, over and over again, worshipped the pair of your lotus-feet. ú ç Ú Èõ â ddqna Hkqo% [kpj;ksf"knqf"krf'k[kjSjyÄ~Ñr% A es?kiVyifjohrrVLro y{k.kkfu fyf[krkfu oftz.kk AA (22-7-127) ogrhfr rhFkZèf"kfHk'p lrrefHkxE;rs¿| p A izhfrforrân;S% ifjrks Hk`'kewtZ;Ur bfr foJqrks¿py% AA (22-8-128) lkekU;kFkZ & tSls cSy ds da/s dk vxzHkkx 'kksHkrk gS oSls gh ;g ioZr ìFoh dk mPp vxzHkkx&:i 'kksHkrk gS] fo|k/jksa dh fL=k;ksa ls lsfor f'k[kjksa ls ;g ioZr 'kksHkk;eku gS] bl ioZr ds rV ess?k&iVyksa ls f?kjs jgrs gSa] bUnz us vkids bl eks{k&LFky ij tks fpÉ mdsjs gSa mudks /kj.k djus okyk gS & blls ;g rhFkZ gSA tks vkids fy, fpÙk esa HkfDr j[kus okys lk/qvksa ds }kjk vkt Hkh fujUrj lsou fd;k tkrk gS] ,slk ;g ÅtZ;Ur ;k fxjukj ioZr txr~ esa rhFkZ ekuk x;k gSA ;g ioZr vkids eks{k dk LFkku gksus ds dkj.k vfr'k; djds yksd esa izfl1⁄4 gks x;kA 153 Lord ÈÇAri anemi O Lord Nemin tha Jina! The high point of the earth, whose peaks had charmed the womenfolk of the clan possessing divine powers (vidy dhara), whose slopes were surrounded by the clouds, and which carried your signs inscribed by lord Indra, has become a sacred place. In the past and even today it is highly venerated from all sides by the accomplished sages with hearts full of your devotion; such is the glory of this renowned mountain Ûrjayanta*. â â *Known presently as Girnar (also known as Girnar Hill, Girinagar, and Revatak Parvata) is a collection of mountains in the Junagadh District of Gujarat, India, at a distance of 327 km from Ahmedabad. cfgjUrjI;qHk;Fkk p dj.kefo?kkfr ukFkZÑr~ A ukFk ;qxinf[kya p lnk Rofena rykeydoñ foosfnFk AA (22-9-129) vr,o rs cq/uqrL; pfjrxq.keñHkqrksn;e~ A U;k;fofgreo/k;Z ftus Rof; lqizlÂeul% fLFkrk o;e~ AA (22-10-130) lkekU;kFkZ & gs usfeukFk ! vkius bl lEiw.kZ txr~ dks ,d gh le; esa] gLrry ij fLFkr LiQfVd ef.k ds leku] lnk ds fy, tku fy;k FkkA vkids bl Kku esa ckgjh bfUnz;k¡ ;k vUr%dj.k eu ;s nksuksa gh u rks fdlh izdkj dh ck/k djrs gSa u midkj djrs gSa vFkkZr~ ;s ml izR;{k 154 Svayambhûstotra Kku ds fy, dqN Hkh dk;Zdkjh ugha gSaA x.k/jkfn fo}kuksa ls Lrqr] vk'p;Zdkjh vH;qn; ls ;qDr] U;k;iw.kZ o vkxe&fl1⁄4 vkids pkfj=k dk egkRE; ân; esa /kj.k djds gs ftusUnz ! ge vR;Ur HkfDr ls vkidh 'kj.k esa fLFkr gq, gSaA O Lord! You had known the entire world, simultaneously and through its past, present and future, like a pure crystal kept on the palm of your hand. To such knowledge, the external and the internal senses, individually as well as collectively, are neither helpful nor hostile. Wise men adore you. Having ascertained that your glorious conduct is not only endowed with wondrous festivities but also stands all logical scrutiny, we take shelter in you with great delight. 155 Lord ÈÇAri anemi

Lord PârúvanâthaJh ik'oZukFk ftu fpÉ & liZ Symbol – Snake rekyuhyS% l/uqLrfMñxq.kS% izdh.kZHkhek'kfuok;qòf"VfHk% A cykgdSoSZfjo'kS#iaeqrks egkeuk ;ks u ppky ;ksxr% AA (23-1-131) Jh ik'oZukFk ftu 23 Lord Pârúvanâtha lkekU;kFkZ & tks mRÑ"V /S;Zoku Jh ik'oZukFk Hkxoku~ iwoZ&Hko oSjh deB ds }kjk reky ò{k ds leku uhyo.kZ ;qDr] bUnz/uq"kksa lEcU/h fctyh&:ih Mksfj;ksa ls lfgr] Hk;adj oTkzikr] vk¡/h o tyòf"V fc[kjus okys ,sls 'k=kq ds o'khHkwr es?kksa ds }kjk milxZ fd;s tkus ij Hkh ije 'kqDyè;ku ls pyk;eku ugha gq, FksA Even after being tormented by the most destructive, enemycontrolled, thunderclouds which were blue as the skin of the Tamâla tree, discharging rainbow-like strings of lightning, terrible thunderbolts, strong winds, and torrential rain, highminded Lord Pârúvanâtha did not deviate from his pure meditation (úukladhyâna). c`gRiQ.kke.Mye.Misu ;a LiqQjÙkfMfRiÄ#pksil£x.ke~ Aõ tqxwg ukxks /j.kks /jk/ja fojkxlaè;krfMnEcqnks ;Fkk AA (23-2-132) 158 Svayambhûstotra lkekU;kFkZ & /j.ksUnz uke ds ukxdqekj nso us ftu milxZ ls ;qDr Hkxoku~ ik'oZukFk dks pedrh gqbZ fctyh ds leku ihr dkfUr okys cM+s&cM+s iQ.kksa ds e.My :ih e.Mi ls mlh izdkj osf"Vr dj fn;k Fkk ftl rjg dkyh laè;k ds le; fctyh ls ;qDr es?k ioZr dks osf"Vr dj nsrs gSaA At the time of the disturbance, the Dharaõendra deva of the Nâgakumâra class had covered Lord Pârúvanâtha with the bower-shaped spread of a large number of serpent-hoods, tawny like the glittering flashes of light, just as the thunderclouds cover the mountain at the fall of the dark night. Lo;ksxfu L=k'kfu'kkr/kj;k fu'kkR; ;ks nqtZ;eksgfof}"ke~ A vokinkgZUR;efpUR;eñHkqra f=kyksdiwtkfr'k;kLina ine~ AA (23-3-133) lkekU;kFkZ & ftu ik'oZukFk Hkxoku~ us vius 'kqDyè;ku :ih [kM~x dh rh{.k /kj ls vR;Ur nqtZ; eksg&:ih 'k=kq dks u"V djds] tks vfpUR; gS rFkk vk'p;Zdkjd xq.kksa ls ;qDr gS ,sls f=kyksd dh iwtk ds vfr'k; ds LFkku vFkkZr~ vfjgUr in dks izkIr fd;k FkkA He had destroyed the invincible enemy called delusion with the sharp sword of pure meditation. He attained the excellent status of Arhat which is endowed with unimaginable and astounding qualities, and is worshipped in the three worlds. 159 Lord Pârúvanâtha ;eh'oja oh{; fo/wrdYe"ka riks/ukLrs¿fi rFkk cqHkw"ko% A oukSdl% LoJecUè;cq1⁄4;% 'keksins'ka 'kj.ka izisfnjs AA (23-4-134) lkekU;kFkZ & ftu ik'oZukFk Hkxoku~ ds ?kkfr&deZ jfgr egkRE; dks rFkk leLr yksd ds bZ'oj ds :i esa ns[kdj ou esa jgus okys riLoh Hkh vius feF;k&ri dks fu"iQy gksrk tkudj rFkk muds leku gksus dh bPNk djrs gq, muds eks{kekxZ ds mins'k dh 'kj.k esa vk, FksA After seeing his supreme status, free from the four types of inimical karmas, even those ascetics who dwelled in the forest realized the futility of their effort and took refuge in the path to liberation promulgated by Lord Pârúvanâtha in order to attain the same supreme status. l lR;fo|krilka iz.kk;d% lexz/h#xzdqykEcjka'kqeku~ A e;k lnk ik'oZftu% iz.kE;rs foyhufeF;kiFkn`f"VfoHkze% AA (23-5-135) lkekU;kFkZ & tks lR; fo|kvksa o riL;k dk lk/u crkus okys Fks] dsoyKku ds /kjd Fks] mxzoa'k :ih vkdk'k esa pUnzek ds leku izdk'keku Fks o ftUgksaus feF;k ,dkUrekxZ lEcU/h dqn`f"V;ksa ls mRiÂ foHkzeksa dks vius vusdkUr er ls nwj dj fn;k Fkk] os Jh ik'oZukFk rhFkZÄj eq> leUrHknz }kjk lnk iz.kke fd;s tkrs gSaAï 160 Svayambhûstotra Promulgator of the true learning and austerities, possessor of the infinite knowledge (kevalaj na), like the moon in the sky of the Ugra dynasty, and destroyer of the dubious outlook of the misbelievers, such Lord P r van tha Jina is constantly worshipped by me ( c rya Samantabhadra). ðâ â ú â Â â 161 Lord Pârúvanâtha

Lord VîraJh ohj ftu fpÉ &  lg Symbol – Lion dhR;kZ Hkqfo Hkkfl r;k ohj Roa xq.kleqPNa;k Hkkflr;k A HkklksMqlHkkflr;k lkse bo O;ksfEu dqUn'kksHkkflr;k AA (24-1-136) Jh ohj (Jh egkohj] Jh o1⁄4Zeku) ftu 24 Lord Vîra (Lord Mahâvîra, Lord Vardhamâna) lkekU;kFkZ & gs ohj ftusUnz ! vki vius mTToy vkRehd xq.kksa ls mRiÂ fuEkZy dh£r ls bl ìFoh ij mlh izdkj 'kksHkk dks izkIr gq, gks ftl izdkj vkdk'k esa dqUn iq"i dh lh liQsn dkfUr fy, gq, pUnzek u{k=kksa dh lHkk esa fojkftr 'kksHkrk gSA O Lord Vîra! You had embellished this earth and attained sublime illustriousness due to the aggregate of qualities that you possessed, just as the moon, brilliant as Kunda (a kind of jasmine flower), looks magnificent in the midst of the constellations of stars. ro ftu 'kklufoHkoks t;fr dykOkfi xq.kkuq'kklufoHko% A nks"kd'kklufoHko% LrqofUr pSua izHkkÑ'kklufoHko% AA (24-2-137) 164 Svayambhûstotra lkekU;kFkZ & gs ftusUnz ! xq.kksa ds vuq'kklu ls HkO; thoksa ds lalkj dk uk'k djus okys vkids 'kklu dk egkRE; bl dfydky esa Hkh t;oUr gS] loksZRÑ"V :i ls fo|eku gSA ftUgksaus vius Kku dh efgek ls yksd&izfl1⁄4 gfjgjkfnd ds egkRE; dks Ñ'k dj fn;k gS rFkk nks"k&:i pkcqd ds fujkdj.k djus esa leFkZ ,sls x.k/jkfn nso vkids 'kklu ds egkRE; dh Lrqfr djrs gSaA O Lord Jina! Your doctrine that expounds essential attributes required of a potential aspirant to cross over the ocean of worldly existence (sa s ra) reigns supreme even in this strife-ridden spoke of time (pa cama k la). Accomplished sages who have invalidated the so-called deities that are famous in the world, and have made ineffective the whip of all blemishes, adore your doctrine. É â ð â vuo|% L;k}knLro n`"Vs"Vkfojks/r% L;k}kn% A brjks u L;k}knks f}r;fojks/kUequh'ojkL;k}kn% AA (24-3-138) lkekU;kFkZ & gs eqfuukFk ! vkidk tks L;k}kn (vusdkUr&:i dFku) gS og nks"k&jfgr gS D;ksafd mlesa izR;{k (n`"V) o ijks{k (vkxe] vuqekukfn] b"V) ds }kjk fojks/ ugha vkrk gSA og L;k}kn]  L;kr~* ;k dFkafpr~ (fdlh vis{kk ls) okpd 'kCn ls lfgr] oLrq ds LoHkko dks ;FkkFkZ dgus okyk gSA blds foijhr tks ,dkUr&:i dFku gS og izR;{k 165 Lord Vîra (n`"V) o ijks{k (b"V) ls fojks/&:i gSA blfy, og L;k}kn&:i ugha gS vFkkZr~ oLrq ds fHkÂ&fHkÂ LoHkkoksa dks fl1⁄4 djus okyk ugha gSA O Supreme Sage! Being qualified by the word 'syât' (meaning, conditional, from a particular standpoint), your doctrine of conditional predications (sy dav da) is flawless as it is not opposed to the two kinds of valid knowledge (pram a) – direct (pratyak a) and indirect (parok a)*. The wisdom propounded by others, not being qualified by the word 'syât', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. â â âõ È È *Indirect (parokÈa) knowledge is obtained through the senses and the Scripture; it includes sensory cognition, remembrance, recognition, induction and deduction. Roefl lqjklqjefgrks xzfUFkdlÙok'k;iz.kkekefgr% A yksd=k;ijefgrks¿ukoj.kT;ksfr#TToy1⁄4kefgr% AA (24-4-139) lkekU;kFkZ & gs ohj ! vki lqjksa o vlqjksa ds }kjk iwftr gks fdUrq fEkF;k&n`f"V thoksa ds vHkDr ân;ksa ls vki iwftr ugha gksA vFkkZr~ ftl izdkj ls jkx&}s"k ;qDr nsoksa dh Lrqfr dh tkrh gS ml izdkj ls vkidh Lrqfr ugha gks ldrh gSA vki rhuksa yksdksa ds izkf.k;ksa ds ije fgrdkjh gSa rFkk mTToy eks{k/ke dks izdkf'kr djus okyh vkoj.k&jfgr dsoyKku&:i T;ksfr ls ;qDr gSaA 166 Svayambhûstotra O Lord! You are worshipped by the celestial beings as well as the others, but not by those uninformed people who engender false beliefs. You are the supreme benefactor for the beings in the three worlds. You adorn the glittering rays of infinite knowledge (kevalaj na) that reveal the state of ineffable liberation.ðâ lH;kukefHk#fpra n/kfl xq.kHkw"k.ka fJ;k pk#fpre~ A eXu a LoL;k a #fp r a t;fl p exyk×Nu a LodkUR;k #fpre ~ AA (24-5-140) lkekU;kFkZ & gs ohj ftu ! vki leolj.k lHkk esa fLFkr HkO; thoksa dks vR;Ur #fpdj rFkk v"V&izkfrgk;Z vkfn y{eh ls iq"V ,sls vusd xq.k:ih vkHkw"k.kksa dks /kj.k djrs gSa rFkk vki vius 'kjhj dh dkfUr ls txr~ dks fiz; ml èx&y{k.k okys pUnzek dks tks viuh gh dkfUr esa eXu gS thr ysrs gSaA O Lord Jina! The ornaments of qualities that adorn you make your form extremely pleasing to all present in the heavenly Pavilion (samavasara a), imbued with heartwarming, eight divine splendours (a a pr tih rya). And your magnificence surpasses the beauty of the moon, captivated by its own brilliance. õ ÈÇ â â Roa ftu xrenek;Lro Hkkokuka eqeq{kqdken ek;% A Js;ku~ Jhenek;LRo;k leknsf'k liz;kenek;% AA (24-6-141) 167 Lord Vîra lkekU;kFkZ & gs ftusUnz ! vki esa eku vkSj ek;k ugha gS vFkok tks HkO;tho vkidk vkjk/u djrs gSa os eku o ek;k ls NwV tkrs gSaA vkidk thokfn inkFkks± dk tks izek.k&Kku gS og eks{k dh bPNk j[kus okys HkO; thoksa ds fy, vR;Ur Js"B o ije fgrdkjh gSA vkius y{eh ds en dks u"V djus okyk vFkok eks{k dks izkIr djus okyh Jhy{eh ls ;qDr ,sls ek;k&jfgr mRÑ"V ;e (egkozr) rFkk bfUnz;&fot; dk mins'k fn;k gSA O Jina, Bestower of the Wish to Liberation! You are free from conceit and deceitfulness. Your perfect knowledge of substances, souls and non-souls, is supremely propitious. You had promulgated the precepts of vows, and control of the senses, which bestow auspicious outcomes and are without any pretence. fxfjfHkÙ;onkuor% Jher bo nfUru% Ïoíkuor% A ro 'keoknkuorks xrew£treixrizeknkuor% AA (24-7-142) lkekU;kFkZ & gs Hkxou~ ! ftl izdkj ioZr ds fdukjksa dks [k.Mu djus okys] >jrs gq, en ds nkuh] mÙke tkfr ds cy'kkyh gkFkh dk #dkoV ls jfgr xeu gksrk gS] mlh izdkj loZ izkf.k;ksa dks vHk;nku nsrs gq, rFkk nks"kksa ds mi'keu dk mins'k nsus okys vkxe ds j{kd vkidk mRÑ"V fogkj gqvk FkkA 168 Svayambhûstotra cgqxq.klEinldya ijerefi e/qjopufoU;kldye~ A u;HkDR;oraldya ro nso era leUrHkaea ldye~ AA (24-8-143) lkekU;kFkZ & gs ohj Hkxou~ ! d.kZfiz; opuksa ds foU;kl ls euksK gksus ij Hkh vkils fHkÂ tks vU; (,dkUr) er gSa os cgqr ls xq.kksa dh lEifÙk ls ;qDr u gksus ls viw.kZ gSa vFkkZr~ muds lsou ls vkRek dk iw.kZ fodkl ugha gks ldrk gSA fdUrq vkidk er uSxekfn u;ksa ds Hkax&:i (L;knfLr vkfn) vkHkw"k.kksa ls vyaÑr gS] cgqxq.k&lEiÂ gksus ls iw.kZ gS rFkk lc izdkj ls dY;k.kdkjh gSA O Lord! The doctrines of the others, though pleasant in articulation and composition, are void of essential qualities. But your doctrine which relies on naya (dealing, for the moment, only with a particular point of view, not denying the existence of the remaining points of view, not under consideration at that moment) and its classifications is admirably all-encompassing, and entirely laudable. Just as the magnificent elephant moves, discharging its templefluid, and rending the sides of the mountain, you had similarly moved gloriously, spreading out the true and sacred conceptions of non-injury, and freedom from blemishes like attachment. 169 Lord Vîra AA JhleUrHkaekpk;Zfojfpra Lo;EHkwLrks=ka lekIre~ AA

Jh;frò"kHkkpk;Z fojfpr fryks;i..kÙkh] Vhdk & vk£;dk fo'kq1⁄4efr ekrkth] lEiknu & MkWpsruizdk'k ikVuh] (1984)] Jh Hkkjro"khZ; fnxEcj tSu egklHkk] dksVk (jktLFkku)2vkpk;Z ftulsu fojfpr gfjoa'kiqjk.k] lEiknu&vuqokn & MkWiUukyky tSu ^lkfgR;kpk;Z*] (2003)] Hkkjrh; KkuihB] ubZ fnYyh&110003] vkBok¡ laLdj.k3JheUusfepUae fl1⁄4kUrpØo£r fojfpr f=kyksdlkj] Vhdk & vk£;dk fo'kq1⁄4efr ekrkth] lEiknu & cziajrupUn tSu ^eq[rkj* o MkWpsruizdk 'k ikVuh] (1974)] Jh 'kkfUrohj fnxEcj tSu laLFkku] Jhegkohjth (jktLFkku)4egkdfo iq"inUr fojfpr egkiqjk.k] vuqokn & MkWnsosUae dqekj tSu] (2003)] Hkkjrh; KkuihB] ubZ fnYyh&110003] f}rh; laLdj.k5vkpk;Z ftulsu fojfpr vkfniqjk.k] lEiknu&vuqokn & MkWiUukyky tSu ^lkfgR;kpk;Z*] (2004)] Hkkjrh; KkuihB] ubZ fnYyh&110003] nlok¡ laLdj.kAPPENDIC ES The information contained in the Appendices has been excerpted and adapted from authentic Jaina texts including:

Numerable Time The smallest and indivisible period of empirical time is called samaya. Further divisions are represented as: Innumerable samaya = 1 val val l l 1 p rv ga 1 p rva = 84 lakh  1 p rva ga = 84 lakh  84 lakh years = 70560000000000 years (also, 1 p rvakoti = 1 crore  1 p rva; 1 crore = 100  1 lakh = 100,00,000) 1 parv ga = 84  1 p rva 1 parva = 84 lakh  1 parv ga 1 nayut ga = 84  1 parva 1 nayuta = 84 lakh  1 nayut ga â î Numerable â î = 1 ucchvâsa 7 ucchvâsa = 1 stoka 7 stoka = 1 lava 381⁄2 lava = 1 nâ î 2 nâ î = 1 muhûrta (= 48 minutes) 30 muhûrta = 1 dina-râta (= 24 hours) 15 dina-râta = 1 pakÈa 2 pakÈa = 1 mâsa (month) 2 mâsa = 1 Ãtu 3 Ãtu = 1 ayana 2 ayana = 1 varÈa (year) 5 varÈa = 1 yuga 2 yuga = 10 varÈa 10,000 x 10 varÈa = 1 lakÈa (lakh) varÈa 84 x 1 lakÈa (lakh) varÈa (years) = û âô û û ô û û âô û âô âô âô DIVISIONS OF EMPIRICAL TIME A P P E N D I X1 173 1 kumud ga = 84  1 nayuta 1 kumuda = 84 lakh  1 kumud ga 1 padm ga = 84  1 kumuda 1 padma = 84 lakh  1 padm ga 1 nalin ga = 84 x 1 padma 1 nalina = 84 lakh  1 nalin ga 1 kamal ga = 84 x 1 nalina 1 kamala = 84 lakh  1 kamal ga 1 tru it ga = 84  1 kamala 1 tru ita = 84 lakh  1 tru it ga 1 a a ga = 84  1 tru ita 1 a a a = 84 lakh  1 a ga The series continues in this fashion. The Jaina Scripture has named the elements of the series as: p rv ga, p rv parv ga, parva, nayut ga, nayuta, kumud ga, kumuda, padm ga, padma, nalin ga, nalina, kamal ga, kamala, tru ga, tru a, a a ga, a a âô âô âô âô âô âô âô âô Ç âô Ç Ç âô Ç Çâô Ç Ç Ç ÇaÇâô û âô û â, âô âô âô âô âô âô Çitâô Çit Ç Çâô Ç Ça, amamâôga, amama, hâhâôga, hâhâ, hûhâôga, hûhû, latâôga, latâ, mahâlatâôga and mahâlatâ. After this, 1 mahâlatâ multiplied by 84 lakh gives 1 úrikalpa. 1 úrikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalâtma. It is mentioned that 84 multiplied by itself 31 times followed by ninety zeros constitutes 1 acalâtma. These are divisions of numerable (saôkhyâta) time. Innumerable Time Time periods of still greater values are known as innumerable time (asaôkhyâta); these are not expressed in years but in terms of the time 174 Svayambhûstotra required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under: vyavahârapalya leads to the time period known as vyavahârapalyopama; uddhârapalya leads to the time period known as uddhârapalyopama; and addhâpalya leads to the time period known as addhâpalyopama (palyopama or palya, in short). Further, 10   1 crore   1 crore addhâpalyopama = addhâsâgaropama (sâgaropama or sâgara, in short). Terms like palyopama and sâgaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time. Jaina cosmology divides the worldly cycle of time (kalpakâla) in two parts or half-cycles (kâla) – ascending (utsarpiõî) and descending (avasarpiõî) – each consisting of 10   1 crore   1 crore addhâsâgaropama (10 kotikotî sâgaropama). Thus, one cycle of time (kalpakâla) gets over in 20 kotikotî sâgaropama. During the ascending period (utsarpiõî) of the half-cycle (kâla), in the regions of Bharata and Airâvata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpiõî) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Each half-cycle is further divided into six periods of time. The periods in the descending (avasarpiõî) half-cycle are termed as: 1) suÈamâ-suÈamâ, of 4 kotikotî sâgaropama duration; 2) suÈamâ, of 3 kotikotî sâgaropama duration; 3) suÈamâ-duÈamâ, of 2 kotikotî sâgaropama duration; 4) duÈamâ-suÈamâ, of 1 kotikotî sâgaropama minus 42000 years duration; 5) duÈamâ, of 21000 years duration; and 175 Appendix-1 6) duÈamâ-duÈamâ, of 21000 years duration. The ascending (utsarpiõî) half-cycle has the same periods of time but in reverse order. In this half-cycle there is the all-round, progressive increase in age, strength, stature and happiness of the living beings. We are presently living in the fifth period (duÈamâ) of the descending (avasarpiõî) half-cycle. This period started after 3 years and 81⁄2 months of the liberation (nirvâõa) of the 24th Tîrthaôkara Lord Mahâvîra. The complete cycle (kalpakâla) of 20 kotikotî sâgaropama duration is represented in the Figure (see next page). Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. 176 Svayambhûstotra Figure of Worldly Time-Cycle (Applicable to Bharata and Airâvata Regions) (not to scale) Descending half-cy cle   el c yc-fl a h g ni d necs A 1 2 3 456213 4 5 6 Descending (avasarpiõî) half-cycle 1) suÈamâ-suÈamâ, of 4 kotikotî sâgaropama duration; 2) suÈamâ, of 3 kotikotî sâgaropama duration; 3) suÈamâ-duÈamâ, of 2 kotikotî sâgaropama duration; 4) duÈamâ-suÈamâ, of 1 kotikotî sâgaropama minus 42000 years duration; 5) duÈamâ, of 21000 years duration; and 6) duÈamâ-duÈamâ, of 21000 years duration. Ascending (utsarpiõî) half-cycle 1) duÈamâ-duÈamâ, of 21000 years duration; 2) duÈamâ, of 21000 years duration; 3) duÈamâ-suÈamâ, of 1 kotikotî sâgaropama minus 42000 years duration; 4) suÈamâ-duÈamâ, of 2 kotikotî sâgaropama duration; 5) suÈamâ, of 3 kotikotî sâgaropama duration; and 6) suÈamâ-suÈamâ, of 4 kotikotî sâgaropama duration. 177 Appendix-1 When the third period of the present (suÈamâ-duÈamâ) descending (avasarpiõî) half-cycle was approaching its end, the illustrious Queen Marudevî, wife of Lord Nâbhirâja, dreamt sixteen wonderful and most auspicious dreams*: 1) She first saw a white mighty elephant the sound of whose voice was like thunder and whose trunk was moist with temple-fluid. 2) She next saw a magnificent bull, whiter than the petals of the lotus and having a beautiful form. 3) She then saw a ferocious, white lion possessing immense strength and with thick cluster of hairs on the neck. 4) She saw Goddess LakÈmî's anointment (abhiÈeka) with water out of golden pitchers, by two large guardian elephants. 5) She saw two garlands of fragrant flowers over which were hovering black bees intoxicated with the fragrance. 6) She next saw the full moon surrounded by stars. 7) The seventh dream consisted in the sight of the radiant, rising sun in the east, obscuring the lustre of all other lights. 8) The eighth dream saw two fishes playing gloriously in a lovely pool of water, full of lotuses. 9) She saw two golden pitchers with lotuses on the top. 10) She saw an effulgent lake filled with water shining like liquid gold due to the floating remains of yellow lotus leaves. *Such splendid and pious dreams are seen by the Mother of every î ô as He enters the womb, at the end of His previous incarnation. T rtha kara Lord abhanâthaãÈ LIFE -STORY OF THE TWENTY-FOUR T Î RTHA ÔKARA A P P E N D I X2 178 Svayambhûstotra 11) She saw an ocean whose strong waves were breaking into small white sprays. 12) She then saw a very big, resplendent, golden throne set with bright diamonds and rubies. 13) The thirteenth dream was the sight of a jewel-bedecked heavenly plane of the devas which shone like the morning sun. 14) The next dream was the rising residence of Nâgendra, the lord of the devas of the Nâgakumâra clan. 15) She saw a very large heap of glittering jewels whose brightness illuminated the sky. 16) The last dream was the sight of a blazing, bright fire with smokeless flame. After these sixteen dreams she saw a large, beautiful bull entering her open mouth, indicative of a pious and extraordinary soul entering her womb. In the morning, Queen Marudevî, full of joy, narrated the sequence of her dreams to King Nâbhirâja who was endowed, like all truly pious souls, with clairvoyance. He foresaw the birth of a spiritual conqueror (Jina), the Lord of the three worlds. He explained to the Queen the significance of the dreams: The mighty elephant in the first dream meant that He will be the preceptor of the preceptors, to be worshipped by the devas. The white bull in the second dream foretold the birth of a great religious Teacher who would spread the light of knowledge. The third dream meant that He will be strong as the lion, in overcoming all enemies. Goddess LakÈmî's anointment (abhiÈeka) in the fourth dream signified that He will be the Supreme Being in the three worlds and that the devas will perform his abhiÈeka at Mount Meru. The two garlands of fragrant flowers in the fifth dream meant that He will be the Founder of true Faith whose fragrance will spread all-around. 179 Appendix-2 The full moon surrounded by stars in the sixth dream prophesied that He will bring soothing peace and happiness to all beings. The sun in the seventh dream signified that He will dispel the darkness of ignorance. The eighth dream which saw two fishes meant that He will bring propitious outcomes for all living beings. The two golden pitchers in the ninth dream meant that He will possess the treasure of superior qualities, including excellent meditation. The effulgent lake in the tenth dream signified that He will have the most auspicious form and body. The ocean in the eleventh dream meant that He will attain superior nine accomplishments (navalabdhi) and omniscience. The bejewelled, resplendent throne in the twelfth dream was indicative of His becoming the World Teacher ( î ô . The heavenly plane of the devas in the thirteenth dream meant that He will descend from the heaven to take birth on this earth. The rising residence of Nâgendra in the fourteenth dream signified that He will be born with clairvoyance. The large heap of glittering jewels in the fifteenth dream meant that He will be the embodiment of Right Faith, Right Knowledge and Right Conduct. The smokeless fire in the sixteenth dream meant that he will burn up the entire karmas associated with His soul with the fire of pure meditation. As the soul of Lord ãÈ â was conceived by the noble Queen, many celestial maidens came to attend on the Mother of the Lord, with great delight, at the instance of lord Saudharma (Indra) of the first heaven. They assisted the Queen in all ways and kept her cheerful and bright. The days of pregnancy passed with many wonderful signs T rtha kara) abhan tha 180 Svayambhûstotra indicative of the growth of the Divine Child in the Queen's womb. After nine months and seven days of pregnancy, the birth of the Lord of the Lords, Bhagavân ãÈ Deva was marked with many wonderful and divine signs including the cleaning of the air in all directions, filling up of the entire universe with a wave of peace – even the denizens of hells experiencing its electric thrill for a passing moment – and the quivering of the thrones of the lords of the devas announcing the birth of the Most Worshipful Supreme Lord. ãÈ â â Èõ î. He was born in the (suÈamâ-duÈamâ) descending (avasarpiõî) half-cycle when 84 lakh pûrva, 3 years and 81⁄2 months were remaining for the start of the fourth period (duÈamâ-suÈamâ). È ãÈ â û û â â û â â ãÈ â î â â abha Lord abhan tha was born in Ayodhy , on the ninth day of the dark half of the month of Caitra – caitra kri a navam third period of the present His height was 500 dhanu a*. Lord abhan tha lived for 84 lakh p rva out of which 20 lakh p rva were spent as youth (kum rak la), and 63 lakh p rva as the King (r jyak la). One day Indra of the first heaven arranged a dance by celestial dancers in the assembly hall of Lord abhan tha. One of the dancers was a certain nymph, N l njan , whose clock of life had only a few moments left to run. While in the midst of a process of Some basic units of length measurement are as under: 24 utsedh gula = 1 h tha 4 h tha = 1 dhanu a (also known as dan a or n ) 2000 dhanu a = 1 kosa 4 kosa = 1 yojana While referring to continents, oceans and cosmic distances, Jaina cosmology employs the measure of mah yojana (therein termed as yojana only) which equals 500 conventional yojana. Thus, when the Scripture refers to the diameter of Jamb dv pa as 1 lakh yojana, it means 50000000 conventional yojana or 200000000 kosa. âô â â È ç âçî È â û î 181 Appendix-2 vigorous dance movements, she stopped, and the next instant her form 'dissolved' and was no more! N l njan He turned His back to worldly pursuits, pleasures and enjoyments, and stepped on to the path of asceticism that leads one to Eternal Bliss, free from worldly cycle of births and deaths. Lord abhan tha spent almost 1000 years (chadmasthak la) performing karma-destroying austerities, and then attained the all-embracing knowledge – Omniscience (kevalaj na) – that reveals the whole of the universe to its possessor. The World Teacher became truly qualified to expound the reality of substances, souls and non-souls. A heavenly Pavilion (samavasara a) was erected for His Discourse Divine under instruction of the lord of the first heaven. As an Omniscient (keval he preached Truth, for 1 lakh p rva less 1000 years (kevalak la), for the benefit of all bhavya – capable of attaining liberation – souls, present and future. The Lord's Teachings, comprising 12 departments (dv da ga), were truly comprehended and assimilated by exceptionally accomplished disciples or Apostles (ga adhara), the Chief among them being sage abhasena . The Apostles propagate Truth as expounded by the Lord and through their worthy disciples it gets passed on to innumerable bhavya souls through the ages. The time period of Lord's renunciation (sa yamak la) was 1 lakh p rva (chadmasthak la + kevalak la). Lord abhan tha attained liberation (nirv a) from Mount Kail a on the fourteenth day of the dark half of the month of M gha – m gha kri a caturda when â of the present Lord abhan tha so that I may realize His perfection par excellence. î â â was dead. The incident reminded the assembly that the life is transient and the time on hand needs to be utilized sublimely. The fire that had been smouldering in the heart of the Lord now leaped into a flame. ãÈ â â ðâ õ î) û â â úâô õ ãÈ Svâmî Ú â û â â ãÈ â âõ âú â â Èõ úî – 3 years and 81⁄2 months were remaining for the start of the fourth period (duÈam -suÈamâ) descending (avasarpiõî) half-cycle. I bow to ãÈ â 182 Svayambhûstotra The second T rtha kara, Lord Ajitan tha, was born as 50 lakh crore and 12 lakh passed after the birth of Lord abhan tha. Lord Ajitan tha was born on the tenth day of the bright half of the month of M gha – m gha ukla da m – to Queen Vijay dhanu a. After spending 18 lakh p rva as youth (kum rak la), Lord Ajitan tha ruled His kingdom for 53 lakh p rva and 1 p rv ga (r jyak la). The time period of Lord's renunciation (sa yamak la) was 1 lakh p rva minus 1 p rv ga. Lord Ajitan tha lived for 72 lakh p rva and attained liberation (nirv a) from Sammeda ikhara on the fifth day of the bright half of the month of Caitra – caitra ukla pa c m Chief among His Apostles (ga adhara) was sage Si hasena . May Lord Ajitan tha be my Guide. î ô â sâgaropama pûrva ãÈ â â in the town of Sâketa, â â ú úa î â and King Jitaúatru. He was the source of invincible power on this earth to His kinship, hence the name Ajita – the invincible. His height was 450 È û â â â û û âô â â Ú â û û âô â û âõ Ú ú ð a î. õ Ú Svâmî â Lord Ajitanâtha People in Lord ambhavan tha graced this earth on the full-moon day of the bright half of the month of M ga r a – magasira ukla p r m p rv second T rtha kara, Lord Ajitan tha Queen Su e he most illustrious parents of the Lord; Lord ambhavan tha dhanu a. the town of Úrâvastî experienced joy unlimited as Ú â âr úî È ú û õî â. This happened after 30 lakh crore sâgaropama and 12 lakh û a of the birth of the î ô â . È õâ and King Jitârî were t they knew that their Son will be a source of true and lasting happiness to millions of people, suffering due to their ignorance. The height of Ú â was 400 È Lord ambhavanâthaÚ 183 Appendix-2 The youth-period (kum rak la) of the third T rtha kara, Lord ambhavan tha, was 15 lakh p rva after which He ruled His kingdom for 44 lakh p rva and 4 p rv ga. Lord ambhavan tha lived for 60 lakh p rva and attained liberation (nirv a) from Sammeda ikhara on the sixth day of the bright half of the month of Caitra – caitra ukla a h Lord ambhavan tha so as to augment my intellect. â â î ô Ú â û û û âô Ú â û âõ Ú ú È ÈÇ î. The Chief Apostle of the Lord was sage Carudatta Svâmî. I bow to Ú â After 1 p rv T rtha kara, Lord ambhavan tha, it was time again for the lords of the devas and the men to rejoice as S ketapur town of the Bharata region was soon going to witness the arrival of the Lord of the Lords, the fourth T rtha kara, Lord n tha. Queen Siddh rth had dreamt, nine months earlier, the sixteen most auspicious dreams, and on the twelfth day of the bright half of the month of M gha – m gha ukla dv da – gifted to her husband, King Sa vara, and to the world, the most precious gift ever, the T rtha kara Child. The lord of the devas, accompanied by queen aci, a large contingent of other devas and the majestic elephant Air vata, descended from the heaven to perform the 0 lakh crore sâgaropama and 10 lakh û a of the birth of the third î ô Ú â â î î ô Abhinandana â â â â â ú â úî É î ô Ú â abhiÈeka of the Divine Child at Mount Meru. The ceremonial bath does not in any way harm or injure the Divine Child as those who are destined to attain to salvation are born in their last earthly incarnation with a bone formation that is possessed of adamantine strength and sturdiness (vajraÃÈabhanârâcasaÉhanana). The Divine Child was named 'Abhinandana' due to His growing acclaim for virtues. With the passage of time, the Child grew to a height of 350 Lord Abhinandananâtha 184 Svayambhûstotra dhanu a. After spending 12 p rva as youth (kum rak la), He became a King and reigned for a period of 36 p rva and 8 p r ga (r jyak la). Lord n tha lived for 50 lakh p rva and attained liberation (nirv a) from Sammeda ikhara on the seventh day of the bright half of the month of Vai kha – vai kha ukla saptam n tha n tha, the Most Worshipful God Almighty. È 1⁄2 lakh û â â lakh 50 thousand û û âô â â Abhinandana â û âõ Ú úâ úâ ú î. The Chief Apostle of Lord Abhinandana â was Vajracamara Svâmî. I bow to Lord Abhinandana â When six months of the 33 T rtha kara auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kaly aka of the Lord of the Lords, Bhagav n Sumatin tha. Nine months later, on the eleventh day of the bright half of the month of r va a – r va a ukla ek da – the devas descended again from the heavens to join men and women to celebrate the birth of the T rtha kara Child. They performed with great delight the abhi eka ceremony of the new-born Divine Child at Mount Meru and thereafter aci, the principal dev of the first heaven, decorated the person of the Lord of the three worlds. Great celebrations followed in the royal palace of sâgaropama life of the Ahamindra in the super-heaven Jayanta were remaining, the lord of the first heaven Saudharma (Indra) ordered his subordinate devas to start the process of glorification of the next î ô in the Sâketa town of the Bharata region. The lord of the celestial treasury, Kubera, then began to rain down, for six months, choice gems in the palace of King Meghaprabha to pronounce the coming of the World Teacher. Six months later, Queen Sumaôgalâ saw the most âõ â â Ú â õ ú â õ ú â úî î ô È Ú î King Meghaprabha; Lord Sumatinâtha 185 Appendix-2 Indra himself executed brilliant dance out of sheer joy, to great delight of all. Thus the janma âõ of Lord â was celebrated with unprecedented joy by the residents of the earth and the heavens. This grand occasion arrived a lakh crore sâgaropama and 10 lakh û a of the birth of the fourth î ô Abhinandana â The Divine Child grew to a height of 300 È lakh û â â lakh û û âô î Èâ âõ ÈÇ î âõ â â ðâ ðâ âõ â ú â âõ Ú ú ú î. As â âõ Perfect Soul reached Ú â evas celebrated the mokÈa âõ kaly aka Sumatin tha fter 9 p rv T rtha kara, Lord n tha. dhanu a. After spending 10 p rva as youth (kum rak la), He became a King and reigned for a period of 29 p rva and 12 p rv ga. Once, as the Lord was reflecting on His past lives, He developed a strong sense of renunciation for the transient world. He decided to take leave from His kinsmen and subjects to take to the path of austerities that leads one to Supreme Bliss. The devas came down to celebrate the d k kaly aka of the Lord. The Lord rose and stepped into the celestial palanquin brought over by the devas. After traversing some distance in the palanquin, he finally turned His back for the last time on the world. He saluted the Perfect Souls (Siddha Parame h ) who had reached nirv a before Him, pulled out the hairs of His head and face, and took to the observance of the great vows (mah vrata). By observing great austerities and pure meditation, Lord Sumatin tha attained the Divine Light (kevalaj na) that is characterized by all-embracing knowledge. Devas again came down in large numbers from the heavens to celebrate the j na kaly aka of the Lord, to worship Him and to hear His Discourse. Lord Sumatin tha preached the Noble Doctrine for some time and resorted finally to the purest forms of Self-contemplation ( ukla dhy na). He destroyed the remaining non-inimical karmas and attained liberation (nirv a) from Sammeda ikhara on the tenth day of the bright half of the month of Caitra – caitra ukla da am Lord Sumatin tha attained nirv a his the abode of the perfected souls (Siddha il ) to live there permanently in a state of Supreme Bliss. D kaly aka 186 Svayambhûstotra of the Lord with rejoicing, and, as a result, their own souls received deep cleansing. Sumatin tha Lord Sumatin tha lived for 40 lakh p rva. I bow to Lord Sumatin tha, the annihilator of the afflictions of the three worlds. The Chief Apostle of Lord â was sage Vajra Svâmî. â û â King Dharaõa and Queen Suseemâ were living happily in the Kauúambî town of the Bharata region. One night, when the darkness of the night was about to give way to the soft light of the morning, the Queen dreamt most î ô ârtik ârtik ÃÈõ úî î ô This had happened a thousand crore sâgaropama and 10 lakh û a of the birth of the fifth î ô â The Divine Child grew to a height of 250 È û â â û û âô â â î ô ðâ sixteen auspicious dreams heralding the coming of the Lord of the Lords in her person. The devas came down to rejoice and celebrate the event; there cannot be a greater cause for rejoicing than the arrival of the true Saviour (T rtha kara) in our midst. Lord Padmaprabha had descended from the super heaven to promulgate the path to liberation for the wellbeing of all living beings. Nine months later, on the thirteenth day of the dark half of the month of K a – k a k a trayoda – the Queen gave birth to the T rtha kara Child. fter 90 p rv T rtha kara, Lord Sumatin tha. dhanu a. After spending 71⁄2 lakh p rva as youth (kum rak la), Lord Padmaprabha ruled His kingdom for 211⁄2 lakh p rva and 16 p rv ga (r jyak la). He then took to great austerities that every T rtha kara accepts most willingly and cheerfully. Lord Padmaprabha, after attaining Omniscience (kevalaj na), Lord Padmaprabha 187 Appendix-2 preached the Noble Doctrine for the welfare of bhavya – capable of attaining liberation – souls, present and future. He expounded the true nature of soul and non-soul, merit, demerit, influx, bondage, stoppage and gradual dissociation of karmas, and liberation. Resorting to the purest forms of Self-contemplation ( ukla dhy na), Lord Padmaprabha attained liberation (nirv a) from Sammeda ikhara on the fourteenth day of the dark half of the month of Ph lguna – ph lguna k a caturda Padmaprabha Lord Padmaprabha lived for 30 lakh p rva. I make obeisance to Lord Padmaprabha so as to attain release from the weary cycle of births and deaths. ú â âõ Ú â â ÃÈõ úî. The Chief Apostle of Lord was the extraordinarily accomplished sage Camara Svâmî. û After 9000 p rv T rtha kara, Lord Padmaprabha, it was time again for the lords of the devas and the men to rejoice as V r as town of the Bharata region was soon going to witness the arrival of the Lord of the Lords, the seventh T rtha kara, Lord . Queen Prithiv had dreamt, nine months earlier, the sixteen most auspicious dreams, and on the twelfth day of the bright half of the month of Jyai ha – jyai ha ukla dv da – gave birth to the T rtha kara Child. The treasurer deva, the Promulgator of the path to liberation and supreme bliss. Indra, along with other devas and dev s, performed the dhanu a. After crore sâgaropama and 10 lakh û a of the birth of the sixth î ô â âõ î î ô Supârúvanâtha î ÈÇ ÈÇ ú â úî î ô Kubera, showered finest of gems in the palace of King SupratiÈÇha to welcome the World Teacher, î abhiÈeka of the Divine Child at Mount Meru and, captivated by the beauty of the back of His body, named Him Supârúva. The Divine Child grew to a height of 200 È Lord Supârúvanâtha 188 Svayambhûstotra spending 5 lakh p rva as youth (kum rak la), Lord ruled His kingdom for 14 lakh p rva and 20 p rv ga (r jyak la). Lord took leave from all worldly engagements to tread the difficult path that entails observing great vows and austerities with pure heart and, as a result, reaches one to the supreme status that has no parallel in the three worlds – Omniscience (kevalaj na). Lord attained liberation (nirv a) from Sammeda ikhara on the sixth day of the dark half of the month of Ph lguna – ph lguna k a a h Lord lived for 20 lakh p rva. By making obeisance to You, O Lord û â â Supârúvanâtha û û âô â â Supârúvanâtha then ðâ Supârúvanâtha âõ Ú â â ÃÈõ È ÈÇ î. The Chief Apostle of Lord Supârúvanâtha was Baladatta Svâmî. Supârúvanâtha û Supârúvanâtha, I attain unruffled peace of mind, speech and body. Lord Candraprabha Saudharma Indra, the lord of the first heaven, came to know through his clairvoyance (avadhijðâna) that only sâgaropama life of the Ahamindra in the super-heaven Vaijayanta remained and that he was destined to take birth as the eighth î ô in Candrapurî town of the Bharata region. Subordinate deva Kubera started the process of raining down gems in the royal palace of King Mahâsena to pronounce the coming of the World Teacher. In due course, Queen LakÈmaõâ saw the most âõ â È È ÃÈõ â úî î six months of the 33 T rtha kara auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kaly aka of the Lord of the Lords, Bhagav n Candraprabha. Nine months later, on the eleventh day of the dark half of the month of Pau a – pau a k a ek da – the devas and dev s descended again from the heavens to join men and women to 189 Appendix-2 celebrate the birth of the T rtha kara Child. fter 900 p rv T rtha kara, Lord . Candraprabha was 150 dhanu a. After spending 21⁄2 lakh p rva as youth (kum rak la), Lord Candraprabha ruled His kingdom for 61⁄2 lakh p rva and 24 p rv ga (r jyak la). Thereupon He renounced His vast kingdom and all worldly powers and joyfully accepted the observance of great vows and austerities. Moving successively to higher stages of Self-concentration – from pious ( ubha) to pure ( uddha) meditation – Lord Candraprabha attained the all-embracing knowledge, Omniscience (kevalaj na), that made Him a true Preacher ( pta). Lord Candraprabha attained liberation (nirv a) from Sammeda ikhara on the seventh day of the bright half of the month of Bh a – bh a ukla saptam Candraprabha Lord Candraprabha lived for 10 lakh p rva. By following the path promulgated by You, O Lord Candraprabha, I shall one day acquire the pure knowledge that is essentially within me. î ô This grand occasion arrived a crore sâgaropama and 10 lakh û a of the birth of the seventh î ô Supârúvanâtha The height of Lord È û â â û û âô â â ú ú ðâ â âõ Ú âdrapad âdrapad ú î. The Chief Apostle of Lord was Vaidarbha Svâmî. û When 90 p rv T rtha kara, Lord Candraprabha, sixteen auspicious dreams heralding crore sâgaropama and 8 lakh û a had lapsed after the birth of the eighth î ô Kâkandî town of the Bharata region was being ruled most judiciously by King Sugreeva. His lovely and worthy Queen was Jayarâmâ. One night, as the moon was about to give way to the rising sun, the Queen dreamt the traditional, most Lord Suvidhinâtha (Lord PuÈpadanta) 190 Svayambhûstotra the coming of the Lord of the Lords. Lord had descended from the heaven to promulgate the true meaning of life for the well-being of all living beings. On the first day of the bright half of the month of M ga r a – magasira ukla pratipad – the Queen gave birth to the T rtha kara Child. dhanu a. After spending 50,000 p rva as youth (kum rak la), Lord ruled His kingdom for 50,000 p rva and 28 p rv ga (r jyak la). One night Lord saw in the sky a streak of light as a meteoroid hit the earth's atmosphere. He was immediately filled with a sense of instability of life. Although the World Teacher needed no reminder to detach Himself from the world, the devasages from the fifth heaven (Brahmaloka) appeared to worship the Lord and to strengthen Him in His resolve. The Lord made up His mind to say good bye to the world and accept the great vows and austerities that every T rtha kara does most cheerfully. Lord attained Omniscience (kevalaj na), and preached the Noble Doctrine for the welfare of the humanity, present and future. He expounded the true nature of reality and the path to attain Supreme Bliss. Lord attained liberation (nirv a) from Sammeda ikhara on the eighth day of the bright half of the month of vina – vina ukla a Lord lived for 2 lakh p rva. Your adoration, O Lord Suvidhinâtha (Lord PuÈpadanta) âr úî È ú â î ô The Divine Child grew to a height of 100 È û â â Suvidhinâtha û û âô â â Suvidhinâtha î ô Suvidhinâtha ðâ Suvidhinâtha âõ Ú Âú âú ú ÈÇamî. The Chief Apostle of Lord Suvidhinâtha was the most accomplished sage Anagâra Svâmî. Suvidhinâtha û Suvidhinâtha, has the power to grant the worshipper the supreme kind of happiness that is beyond the senses and, therefore, self-dependent. 191 Appendix-2 The tenth T rtha kara, Lord , was born as 9 crore and 1 lakh passed after the birth of the ninth T rtha kara, Lord . Lord was born on the twelfth day of the dark half of the month of M gha – m gha k a dv da – to Queen Sunand dhanu a. After spending 25,000 p rva as youth (kum rak la), Lord ruled His kingdom for 50,000 p rva (r jyak la). Lord spent 3 years (chadmasthak la) performing karmadestroying austerities and then attained the all-embracing knowledge – Omniscience (kevalaj na). The time period of Lord's renunciation (sa yamak la) was 25,000 p rva. Lord lived for 1 lakh p rva and attained liberation (nirv a) from Sammeda ikhara on the fifth day of the bright half of the month of K rtika – k rtika ukla pa c m Chief among the Lord's Apostles (ga adhara) was sage Kunthu . I bow to Lord î ô Úîtalanâtha sâgaropama pûrva î ô Suvidhinâtha Úîtalanâtha in the town of Bhadrikâpurî, â â ÃÈõ â úî â and King Draçharatha. His height was 90 È û â â Úîtalanâtha û â â Úîtalanâtha â ðâ Ú â û Úîtalanâtha û âõ Ú â â ú ð a î. The Lord's Soul became utterly pure as it rid itself of the three kinds of bodies – the final superior gross body (paramaudârika úârîra) with a bone formation that is possessed of adamantine strength and sturdiness (vajraÃÈabhanârâcasaÉhanana), the luminous body (taijasa úârîra) and the karmic body (kârmaõa úârîra). The released pure Soul of the Lord immediately darted up to the summit of the universe to dwell there in eternal bliss. õ Svâmî Úîtalanâtha, the promulgator of the path to liberation. Lord Úîtalanâtha 192 Svayambhûstotra When 100 1 p rv p rv T rtha kara, Lord , Si hapur sixteen auspicious dreams, heralding that she was going to be the Mother of the Lord of the Lords. On the eleventh day of the bright half of the month of Ph lguna – ph lguna ukla ek – the Queen gave birth to the T rtha kara Child. The devas and the men rejoiced the arrival of the eleventh T rtha kara, Lord dhanu a. After spending 21 lakh years as youth (kum rak la), Lord ruled His kingdom for 42 lakh years (r jyak la). Once Lord He was filled with a sense of detachment from the world and decided to accept the great vows and austerities. The deva-sages – Lauk ntika devas* – from the fifth heaven (Brahmaloka) descended from their abodes to worship the Lord and to strengthen Him in His resolve to say good bye to worldly occupations. Lord spent 2 years (chadmasthak la) performing karma-destroying austerities after which He attained the allembracing knowledge – Omniscience (kevalaj na). The time period of Lord's renunciation (sa yamak la) was 21 lakh years. He expounded the true nature of reality and the path to liberation. sâgaropama and 1 crore 50 lakh 26 thousand years subtracted from crore sâgaropama and 1 lakh û a [1 crore sâgaropama + 1 lakh û a - (100 sâgaropama + 1,50,26,000 years)] had lapsed after the birth of the tenth î ô Úîtalanâtha ô î town of the Bharata region was being ruled by King ViÈõu Narendra. His worthy Queen was Veõudevî. One night the Queen dreamt the most â â ú âdaúî î ô î ô Úreyâôsanâtha. The Divine Child grew to a height of 80 È â â Úreyâôsanâtha â â Úreyâôsanâtha observed in the royal park that trees had shed all their flowers and leaves with the change of the season. â Úreyâôsanâtha â ðâ Ú â Lord Úreyâôsanâtha *'lok nta' means at the end of sa s ra. Lauk ntika devas are at the end of transmigration; from the fifth heaven (Brahmaloka) they come down once in the middle world in the region of labour and attain liberation. â Ú â â 193 Appendix-2 Lord attained liberation (nirv a) from Sammeda ikhara on the full-moon day of the bright half of the month of r va a – r va a ukla p r m Lord lived for 42 lakh years. I join the lords of the devas in worshipping Lord Úreyâôsanâtha âõ Ú Ú â õ ú â õ ú û õi â. The Chief Apostle of Lord Úreyâôsanâtha was the accomplished sage Dharma Svâmî. Úreyâôsanâtha Úreyâôsanâtha. Lord V sup jyaâ û Saudharma Indra, the lord of the first heaven, knew through his clairvoyance (avadhijðâna) that only 6 months of the total life of slightly more than 16 sâgaropama remained of the deva in the Mahâúukra heaven and that he was destined to take birth as the twelfth î ô in Campâpurî town of the Bharata region. He pronounced that the î ô â, wife of King Vasupûjya Saudharma Indra ordered his subordinate devas to start the process of celebrating the garbha kalyâõaka of this most extraordinary and pious Supreme Being. Kubera spruced up the town and started raining down gems in the royal palace of King Vasupûjya to proclaim the coming of the World Teacher. In due course, Queen â saw the most âõ â Vâsupûjya â â ú daúî î î ô âõ This grand occasion arrived a sâgaropama and 12 lakh years of the birth of the eleventh î ô Úreyâôsanâtha T rtha kara T rtha kara would grace the earth by entering the womb of Queen Vijay . Vijay auspicious sixteen dreams and the devas came down to rejoice and celebrate the garbha kaly aka of the Lord of the Lords, Bhagav n . Nine months later, on the fourteenth day of the bright half of the month of Ph lguna – ph lguna ukla catur – the devas and dev s descended again from the heavens to join men and women to celebrate the birth of the T rtha kara Child (janma kaly aka). fter 54 T rtha kara, Lord . 194 Svayambhûstotra Lord Vâsupûjya height of È â â Vâsupûjya Lord Vâsupûjya ðâ â Vâsupûjya âõ Campâ Nagarî â â ÃÈõ ð amî. The Chief Apostle of Lord Vâsupûjya was Mandârya Svâmî. Vâsupûjya Vâsupûjya! Ú â grew to a 70 dhanu a. After spending 18 lakh years as youth (kum rak la), Lord decided against being a ruler of men and accepted the observance of great vows and austerities to be the Supreme Ruler of Self. After observing supreme vows, austerities and meditation for one year, moved successively to higher stages of Self-concentration and attained the all-embracing knowledge, Omniscience (kevalaj na); He became an pta – a true Preacher. Lord attained liberation (nirv a) from on the fifth day of the dark half of the month of Ph lguna – ph lguna k a pa c Lord lived for 72 lakh years. O Lord You had expounded the true meaning of Right Faith, the source of all kinds of happiness appertaining to the middle world, the upper world and the Siddha il . The thirteenth T rtha kara, Lord Vim , was born as 30 and 12 lakh years passed after the birth of the twelfth T rtha kara, Lord . Lord Vim was born on the fourteenth day of the bright half of the month of M gha – m gha ukla catur – to Queen Jay dhanu a. After spending 15 lakh years as youth (kum rak la), Lord Vim ruled His kingdom for 30 lakh years (r jyak la). Once the Lord saw the vanishing of the thick clouds in the sky and reckoned that the human life is momentary like the clouds. He was filled with a deep sense of renunciation for worldly pursuits and took to the most desirable path that leads to Self-realization. Lord î ô alanâtha sâgaropama î ô Vâsupûjya alanâtha in the town of Kâpilya, â â ú daúî â and King Kritavarmâ. The Lord attained the height of 60 È â â alanâtha â â Lord Vimalanâtha 195 Appendix-2 Vim spent 3 years (chadmasthak la) performing karmadestroying austerities and then attained the all-embracing knowledge – Omniscience (kevalaj na). Lord lived for 60 lakh years and attained liberation (nirv a) from Sammeda ikhara on the eighth day of the bright half of the month of ha – ha ukla a m Chief among the Lord's Apostles (ga adhara) was sage Jaya . Guide me, O Lord to the Right Path that leads to emancipation from the miseries of the world. alanâtha â ðâ Úîtalanâtha âõ Ú ÂÈâç âÈâç ú ÈÇa î. The released pure Soul of the Lord darted up to the summit of the universe (Siddh Úilâ) to dwell there permanently in eternal bliss. õ Svâmî Úîtalanâtha, When 9 T rtha kara, Lord Vim , Ayodhy Si hasena as its ruler the sixteenth heaven descended on to this earth to take birth as the fourteenth T rtha kara, Lord Anant . He was born on the twelfth day of the dark half of the month of Jye ha – jye ha k a dv da . dhanu a. After spending 71⁄2 lakh years as youth (kum rak la), Lord Anant ruled His kingdom for 30 lakh years (r jyak la). One night Lord Anant saw a falling star whose streak of light vanished in no time. He was filled with a deep sense of transitoriness of life and of world-flight. The deva-sages from the fifth heaven (Brahmaloka) came down to worship the Lord and to further exhort Him to take the final step that amounts to sâgaropama and 30 lakh years had lapsed after the birth of the thirteenth î ô alanâtha â town of the Bharata region had King Ú . Sarvayaúâ was his lovely Queen. The pristine soul of the deva, characterized by white complexion (úukla leúyâ) and age of 22 sâgaropama, from î ô anâtha ÈÇ ÈÇ ÃÈõ â úî The Lord grew to a height of 50 È â â anâtha â â anâtha Lord Anantan thaâ 196 Svayambhûstotra renunciation of worldly life for ever. Like every other T rtha kara, Lord Anant accepted, most cheerfully, the great vows and austerities of a Digambara ascetic. Saudharma Indra, and many other devas of different classes and grades filled up the land and the sky to celebrate the great occasion (d k kaly aka) and to worship the Lord of the three worlds. After observing for two years the ascetic's rigorours rules of conduct as prescribed in the Scripture, Lord Anant attained Omniscience (kevalaj na) – the all-encompassing, infinite knowledge that is the real nature of the soul and independent of the senses. He became truly qualified to preach the Noble Doctrine. A heavenly Pavilion (samavasara a) was erected for His Discourse Divine under instruction of the lord of the first heaven. He preached Truth, for 7,49,998 years (kevalak la), for the benefit of all living beings. Lord Anant attained liberation (nirv a) from Sammeda ikhara on the new moon day of the dark half of the month of Caitra – caitra k a am vasy Anant Lord Anant lived for 30 lakh years. I bow to You, O Lord Anant î ô anâtha î Èâ âõ anâtha ðâ õ â anâtha âõ Ú ÃÈõ â â. The Chief Apostle of Lord anâtha was the most accomplished sage AriÈÇa Svâmî. anâtha anâtha, to be able to understand the Truth that You had proclaimed. The fifteenth T rtha kara, Lord Dharm , was born as 4 and 20 lakh years passed after the birth of the fourteenth T rtha kara, Lord Anant . Lord Dharm was born on the thirteenth day of the bright half of the month of M gha – m gha ukla trayo – to Queen Suvrat î ô anâtha sâgaropama î ô anâtha anâtha in the town of Ratnapura, â â ú daúî â and King Bhanunarendra. Lord Dharmanâtha 197 Appendix-2 The Lord attained the height of 45 È â â anâtha â â anâtha developed a deep sense of renunciation for the world as He once saw the momentary existence of a meteoroid. anâtha â ðâ anâtha âõ Ú ÈÇ ÈÇ ÃÈõ úî. The released pure Soul of the Lord, having eight supreme qualities, made the Siddh Úilâ, situated at the summit of the universe, as its permanent abode. õ Svâmî anâtha! You had rightly expounded that absorption in the Self is the supreme kind of austerity. dhanu a. After spending 21⁄2 lakh years as youth (kum rak la), Lord Dharm ruled His kingdom for 5 lakh years (r jyak la). Lord Dharm He adopted the path that leads to beatitude. Lord Dharm spent 1 year (chadmasthak la) performing karma-destroying austerities and then attained the all-embracing knowledge – Omniscience (kevalaj na). Lord Dharm lived for 10 lakh years and attained liberation (nirv a) from Sammeda ikhara on the fourteenth day of the dark half of the month of Jye ha – jye ha k a caturda Chief among the Lord's Apostles (ga adhara) was sage Sena . O Lord Dharm The sixteenth Tîrthaôkara, Lord Úântinâtha, was born as threefourths of a palyopama deducted from 3 sâgaropama and 9 lakh years passed after the birth of the fifteenth Tîrthaôkara, Lord Dharmanâtha. Lord Úântinâtha was born in the town of Hastinâpura, on the twelfth day of the bright half of the month of JyeÈÇha – jyeÈÇha úukla dvâdaúî – to Queen Airâ and King Viúvasena. His pious soul had descended from the Sarvârthasiddhi super-heaven after living there for 33 The Lord attained the height of 40 dhanuÈa. After spending 25,000 years as youth (kumârakâla), Lord sâgaropama. Lord Úântinâtha 198 Svayambhûstotra *There are in all 63 Great Ones (úalâkhâ puruÈa) whose life-stories are most inspiring and find detailed mention in the Jaina Scriptures. Besides the 24 Tîrthaôkara, there are 12 c â â õ â â õ â â õ akravartî, 9 n r ya a, 9 pratin r ya a (called so because of their traditional rivalry with the contemporary n r ya a), and 9 balabhadra. Úântinâtha ruled for 50,000 years (râjyakâla). After 25,000 years of rule as the King, Lord Úântinâtha's armoury was blessed with the Lord started His expedition of conquest and won Lord Úântinâtha became the fifth c râjyakâla as c Lord Úântinâtha developed a deep sense of renunciation for the world as He once reflected on His past incarnations and realized the futility of worldly pursuits; these may appear to be grand in the context of the present time but have little long-term utility. He adopted the path of asceticism that leads to final and eternal bliss. He spent 16 years (chadmasthakâla) performing karma-destroying austerities and then attained the all-embracing knowledge – Omniscience (kevalajðâna). Lord Úântinâtha lived for 1 lakh years and attained liberation (nirvâõa) from Sammeda Úikhara on the fourteenth day of the dark half of the month of JyeÈÇha – jyeÈÇha kÃÈõa caturdaúî. Chief among the Lord's Apostles (gaõadhara) was sage Cakrâyudha . O Lord Úântinâtha! Just the utterance of Your name frees the wavering mind from the dispositions of attachment, aversion, and delusion. divine cakraratna (spinning, disk-like super weapon with serrated edges and emitting brilliant light). (digvijaya) six divisions of earth in all directions, humbling numerous kings, possessors of supernatural powers (vidyâdharas), and celestial beings (devas), and acquiring nine-fold most precious treasures (nidhi) and fourteen jewels (ratna). akravartî* of the present half-cycle of time. He spent the remaining 25,000 years of His akravartî. Svâmî 199 Appendix-2 Lord Kunthunâtha, the seventeenth Tîrthaôkara and the sixth c , was born in the town of Hastinâpura, to Queen Úrimatî and King S ryasena on the first day of the bright half of the month of Vaiúâkha – vaiúâkha úukla pratipadâ. His pious soul had descended from the Sarvârthasiddhi (anuttara) super-heaven which has the life-span of 33 Lord Kunthunâtha was born as one-half of a palyopama and 5,000 years passed after the birth of the sixteenth Tîrthaôkara, Lord Úântinâtha. The Lord attained the height of 35 dhanuÈa. After spending 23,750 years as youth (kumârakâla), Lord Kunthunâtha ruled for a total of 47,500 years (râjyakâla). After 23,750 years of rule as the King, Lord Kunthunâtha obtained the won Lord became the sixth c râjyakâla as c Reflecting on His past lives through the power of clairvoyance, Lord Kunthunâtha developed a deep sense of renunciation for the world and adopted the truly worthy path of asceticism that leads to immortality. For the next 16 years (chadmasthakâla) He undertook severe karma-destroying austerities and then attained the allembracing knowledge – Omniscience (kevalajðâna) – that has the power to see the three worlds, as it were, in a mirror. The devas erected the heavenly Pavilion (samavasara a) where bhavya souls – devas, men and women, and even animals – assemble to hear the Lord. He preached Truth for 23,734 years (kevalak la). Lord Kunthunâtha lived for 95,000 years and attained liberation (nirvâõa) from Sammeda Úikhara on the first day of the bright half of the month of Vaiúâkha – vaiúâkha úukla pratipadâ. Chief among the Lord's Apostles (gaõadhara) was sage Svaymbh . akravartî û sâgaropama. Lord's birth was celebrated with great rejoicing by the devas and the men. divine cakraratna and six divisions of earth in all directions. The akravartî of the present half-cycle of time. He spent 23,750 years of His akravartî. õ â û Svâmî Lord Kunthunâtha 200 Svayambhûstotra Lord Aranâtha, the eighteenth Tîrthaôkara and the seventh c , was born in the town of Hastinâpura, to Queen Mitrâ and King Sudarúana on the fourteenth day of the bright half of the month of M ga r a – magasira úukla catur . His pious soul had descended from Apar jita (anuttara) super-heaven which has the maximum life-span of 33 Lord Aranâtha, was born as 999,99,89,000 years (1000 crore 11000 years) deducted from one-fourth of a palyopama passed after the birth of the seventeenth Tîrthaôkara, Lord Kunthunâtha. The Lord attained the height of 30 dhanuÈa. After spending 21,000 years as youth (kumârakâla), Lord Aranâtha ruled for 42,000 years (râjyakâla). After 21,000 years of rule as the King, Lord Aranâtha became a c won râjyakâla as the King of Kings. Lord Aranâtha left, as a mere nothing blade of grass, His boundless empire as He developed a deep sense of renunciation for the world after once reflecting on His past incarnations. After 16 years (chadmasthakâla) of karma-destroying austerities He attained the all-embracing knowledge – Omniscience (kevalajðâna). He preached the Noble Doctrine of Truth for 20,984 years. Lord Aranâtha lived for 84,000 years and attained liberation (nirvâõa) from Sammeda Úikhara on the new moon day of the dark half of the month of Caitra – caitra k a am vasy Chief among the Lord's Apostles (gaõadhara) was sage Kumbha . O Lord Aranâtha! Engrossed in your Noble Virtues, even the close at hand objects of sense-indulgence appear unattractive to me! akravartî âr úî È daúî â sâgaropama. akravartî. He six divisions of earth in all directions and spent the remaining 21,000 years of His ÃÈõ â â. Svâmî Lord Aranâtha O Lord Kunthunâtha! I am able to understand the intricate nature of Reality only through Your incontrovertible Teachings. 201 Appendix-2 Lord Mallin thaâ The Ahamindra in â 33 sâgaropama life of great glory, happiness and contentment. Saudharma Indra, the lord of the first heaven, knew through his clairvoyance (avadhijðâna) that only 6 months of the long life of the Ahamindra were now remaining and that he was destined to take birth as the nineteenth î ô in Mithilâpurî town of the Bharata region. He reckoned that the î ô âvatî, wife of King Kumbha ordered Kubera to proclaim the coming of the Lord of the three worlds to the people of Mithilâpurî. Kubera spruced up the town and started raining down choice gems in the royal palace of King Kumbha. The inhabitants of the town were extremely joyed to watch this extraordinary phenomenon. After six months, one night, Queen âvatî dreamt the most â â âõ Kubera continued to rain down gems in the royal palace of King Kumbha for the next nine months. âr úî È âdaúî î î ô âõ This grand occasion arrived a years plus 29,000 years of the birth of the eighteenth î ô nâtha height of 25 È King Kumbha û â Apar jita (anuttara) super-heaven was at the end of his T rtha kara T rtha kara would grace the earth by entering the womb of Queen Praj . He Praj auspicious sixteen dreams heralding the coming of the Lord of the Lords, Bhagav n Mallin tha on this earth. The devas came down to rejoice and celebrate the garbha kaly aka of the Lord. Nine months later, on the eleventh day of the bright half of the month of M ga r a – magasira úukla ek – the devas and dev s descended again from the heavens to join men and women to celebrate the birth of the T rtha kara Child (janma kaly aka). fter 1,000 crore T rtha kara, Lord Ara . The Divine Child was endowed with three kinds of knowledge – sensory knowledge, scriptural knowledge, and clairvoyance. The Divine Child grew to a dhanu a. When the Lord had attained 100 years of age, decided to marry his worthy Son to Jagatrati, the most beautiful daughter of King Bh p la. The town was beautifully adorned and 202 Svayambhûstotra great festivities followed. As the Lord of the Lords was proceeding, amid great rejoicing all around, for His wedding, He recollected, through clairvoyance, the unparalleled splendour of His previous incarnation as the Ahamindra. He realized that worldly pleasures are transitory in nature and fail to provide lasting happiness. More you get these, greater is the craving and consequent disquiet. He was immediately filled with a deep sense of renunciation and decided to tread the path that reaches the soul to its ultimate destination. He accepted the observance of great vows and austerities to be the Ruler of Self rather than of men. After observing supreme vows and austerities for just six days, Mallin tha attained the all-embracing knowledge, Omniscience (kevalaj na). Lord Mallin tha attained liberation (nirv a) from Sammeda Úikhara on the fifth day of the dark half of the month of Ph lguna – ph lguna k a pa c Mallin tha ú Lord Mallin tha lived for 55,000 years, out of which the kevalak la was 54,900 years less six days, and the sa yamak la was 54,900 years. O Lord Mallin tha, grant me the knowledge of the Self, the supreme light within that destroys the darkness of ignorance. Lord â ðâ â âõ â â ÃÈõ ð amî. The Chief Apostle of Lord â was Vi âkha Svâmî. â â Ú â â The twentieth T rtha kara, Lord , was born as 34 lakh plus 25,000 years passed after the birth of the nineteenth T rtha kara, Lord Mallin tha. Descending from the nata kalpa, Lord was born on the î ô Munisuvratanâtha î ô â Â Munisuvratanâtha in the town of Râjgriha, Lord Munisuvratanâtha 203 Appendix-2 twelfth day of the bright half of the month of – ukla dv da – to Queen Padm dhanu a. After spending 7,500 years as youth (kum rak la), Lord ruled His kingdom for 15,000 years (r jyak la). He then renounced all worldly pursuits and adopted the path that leads to the destruction of all karmas, virtuous and evil. The Lord spent 11 months (chadmasthak la) performing karma-destroying austerities and then attained the all-embracing knowledge – Omniscience (kevalaj na). The time period of Lord's renunciation (sa yamak la) was 7,500 years out of which He spent 7,499 years and 1 month as Omniscient, possessor of all-embracing and infinite knowledge that transcends the senses, preaching the Doctrine of Truth to the bhavya souls. This Doctrine of Truth is beyond the experience and intellect of those who have not attained omniscience and, therefore, their words are fallacious and do not constitute Reality. Lord lived for 30,000 years and attained liberation (nirv a) from Sammeda ikhara on the twelfth day of the dark half of the month of Ph lguna – ph lguna k a dv da Chief among the Lord's Apostles (ga adhara) was sage Malli . O Lord y soul gets rid of passions, the chief cause of bondage with karmic matter, through absorption in Your Supreme Attributes. Âúvina âúvina ú â úî â and King Sumitra. The Lord's height was 20 È â â Munisuvratanâtha â â â ðâ Ú â Munisuvratanâtha âõ Ú â â ÃÈõ â úî. The released pure Soul of the Lord, rid of eight kinds of karmas, possessed of eight supreme qualities and having a form slightly less than the last body, immediately darted up to the summit of the universe to dwell there for ever, immersed in eternal bliss. õ Svâmî Munisuvratanâtha! M 204 Svayambhûstotra The twenty-first T rtha kara, Lord Nami , was born as 6 lakh plus 20,000 years passed after the birth of the twentieth T rtha kara, Lord . Lord Namin tha was born in the town of Mithil pur to Queen Vaprilâ and King Vijaya on the tenth day of the bright half of the month of a ha – a ha úukla da . His pious soul had descended from Apar jita (anuttara) super-heaven which has the maximum life-span of 33 dhanu a. After spending 2,500 years as youth (kum rak la), Lord Nami ruled His kingdom for 5,000 years (r jyak la). Reflecting on His past incarnations and on the beginningless cycle of worldly pleasures and sorrows that His soul had been subjected to He decided to tread the path that leads to the end of this inimical cycle of births, deaths, and rebirths. The Lord gave away His kingdom to son Suprabha and renounced all worldly pursuits to adopt the path to liberation. Lauk ntika devas from Brahmaloka came down to endorse the Lord's decision and to worship Him. The Lord 9 years of asceticism (chadmasthak la) Lord Nami attained the all-embracing knowledge – Omniscience (kevalaj na) making Him The time period of Lord's renunciation (sa yamak la) was 2,500 years out of which He spent 2,491 years as Omniscient. î ô nâtha î ô Munisuvratanâtha â â î ÂÈ ç âÈ ç úamî â sâgaropama. The Lord's height was 15 È â â nâtha â â â committed Himself to the observance of the five great vows (mahâvrata), three kinds of controls (gupti), and fivefold regulation of activities (samiti). He was devoid of the three stings (úalya) of deceit (mâyâ), desire for enjoyment of pleasure and splendour (nidâna), and perverse faith (mithyâtva). After â nâtha ðâ really qualified to preach the gospel to the world. He became a World Teacher! The devas erected a heavenly Pavilion (samavasaraõa) befitting Lord's glory and there He delivered Discourse Divine which acted like nectar-water to wash away the dirt of ignorance from all souls present in the congregation. Ú â Lord Naminâtha 205 Appendix-2 The twenty-second T rtha kara, Lord was born in S ryapur town as 5 lakh plus 9,000 years passed after the birth of the twenty-first T rtha kara, Lord Nami Lord was born to Queen Shiv Dev and King Samudravijaya on the thirteenth day of the bright half of the month of Vaiúâkha – vaiúâkha úukla trayoda . His pious soul had descended from Apar jita (anuttara) super-heaven which has the maximum life-span of 33 dhanu a. Lord spent 300 years as youth (kum rak la). The Lord once proceeded, in royal procession, along with other princes, to nearby forest, for recreation. The whole town was in festive mood as the preparations were on for the royal wedding of the Lord. On reaching the forest, while watching the beauty of the nature, He saw many cooped up deer and other animals, making heart-rending sounds. Upon His query as to the purpose of such cruelty against innocent animals, He was told that these animals had been captured to prepare food for the kings invited to attend His wedding. Filled with a deep sense of commiseration for the innocent and hapless animals, He reflected on the man's inability to î ô AriÈÇanemi (Lord Neminâtha) û î ô nâtha. AriÈÇanemi â î úî â sâgaropama. The Lord's height was 10 È AriÈÇanemi â â Lord AriÈÇanemi (Lord Neminâtha) Lord Nami lived for 10,000 years and attained liberation (nirv a) from Sammeda ikhara on the fourteenth day of the dark half of the month of Vaiúâkha – vaiúâkha k a caturda Chief among the Lord's Apostles (ga adhara) was sage Suprabha . O Lord Nami nâtha âõ Ú ÃÈõ úî. õ Svâmî nâtha, grant me the power to distinguish between the Self, the source of happiness, and the non-self, the source of suffering. 206 Svayambhûstotra fathom the unbearable suffering caused by his deeds to others when he himself gets pained greatly even by the prick of a thorn. He further reflected that as the ocean remains unsatiated even with the water of hundreds of rivers, the human beings too remain unsatiated with the worldly sense-pleasures. They foolishly keep on yearning for more and more sense-pleasures till the end of their lives. "I myself have enjoyed the indescribable happiness of the heavens but that too has proved to be transient," the Lord said to Himself while recollecting the events of His past life in Apar jita super-heaven. He released all the animals from captivity and decided not to marry and instead tread the path that leads to the supreme happiness that is evolved by the Self and, therefore, not dependent on the senses. The Lauk ntika devas from Brahmaloka came down to worship the Lord. Lord spent 56 days in asceticism (chadmasthak la), performing austerities and deep meditation. He then burnt completely, with the powerful fire of self-concentration, the four inimical karmas and attained the all-embracing knowledge – Omniscience (kevalaj na). The time period of Lord's renunciation (sa yamak la) was 700 years out of which He spent 699 years 10 months and 4 days as Omniscient. Lord lived for 1,000 years and attained liberation (nirv a) from Mount Ûrjayanta on the eighth day of the dark half of the month of ha – ha k a a m Chief among the Lord's Apostles (ga adhara) was sage Varadatta . Victory to Supreme Effulgence – Omniscience – that reflects, as it were in a mirror, all substances and their infinite modes. O Lord Nemin tha! You had taught the world the way to attain it. â â AriÈÇanemi â ðâ The eight splendours (prâtihârya) associated with omniscience appeared to proclaim the glory of the Lord. Ú â AriÈÇanemi âõ ÂÈâç âÈâç ÃÈõ ÈÇa î. õ Svâmî â 207 Appendix-2 Saudharma Indra, the lord of the devas, came to know through the power of his clairvoyance that only six months of the 20 sâgaropama life of the deva in the Pr ata heaven (kalpa) were remaining and his pious soul will descend on the earth to take birth as the twenty-third Tîrthaôkara, Lord Kubera created a divine palace in the town of V r asî for the supremely blessed royal couple – Queen V m (also called Queen Brahm ) and King Aúvasena – and rained down gems for 6 months to welcome the Lord of the Lords on the earth. Lord was born on the eleventh day of the dark half of the month of PauÈa – pauÈa k a ekâdaúî. Lord's birth had taken place as 84,650 years passed after the birth of the twenty-second Tîrthaôkara, Lord . Lord height of 9 h tha (4 h tha = 1 dhanu a). When î î î î î Tîrthaôkara Child, was born as Dhara endra deva and Padm vatî devî in the Residential (Bhavanav s ) class of devas. î Stellar (Jyoti ka) deva called Sa vara. Lord spent 30 years as youth (kumârakâla). Once âõ Pârúvanâtha. On his instruction, â âõ â âdevî âdevî Pârúvanâtha ÃÈõ AriÈÇanemi Pârúvanâtha attained the â â È Pârúvanâtha was 16 years old, He had gone to a nearby forest, with young deva friends (devakumâras), for recreation. His staunch enemy from previous births and now His maternal grandfather, King Mah pâla, was performing ill-conceived austerities and sacrificial rites in the forest. On seeing Pârúvanâtha, Mah pâla got angry as the child had not saluted and greeted him. Mah pâla started to cut a tree for firewood. Pârúvanâtha had clairvoyance from birth and told Mah pâla not to cut the tree as there was a cobra couple in its hollow. Infuriated further with the unsolicited advice of the boy, Mah pâla cut the tree with a strong blow of his axe. Sure enough, the cobra couple was there, cut into two, weltering for breath. The cobra couple, having had a pious death in the presence of the õ â â î Mah pâla died after some time and became a È Ú Pârúvanâtha Lord Pârúvanâtha 208 Svayambhûstotra He was reflecting on His past incarnations and realized that only through the subjugation of the five senses can one get rid of worldly sufferings. He renounced all worldly pursuits and adopted the path to liberation by accepting the rigorous austerities as prescribed in the Holy Scripture. Laukântika devas from Brahmaloka came down to worship the Lord. After spending 4 months in holy asceticism (chadmasthakâla), Lord ú â Sa vara deva which was hovering in the sky above the forest stopped due to the divine influence of Lord î Padm vatî devî also spread a divine canopy over the venerable Lord. Lord ttained the all-embracing knowledge – Omniscience (kevalajðâna). The devas erected a heavenly Pavilion (samavasaraõa) befitting Lord's glory to celebrate the grand event. Sa vara deva, shedding his animosity of past lives, also came in the samavasaraõa, made deep obeisance to the Lord and adopted the virtue of Right Belief in His presence. The time period of Lord's renunciation (saÚyamakâla) was 70 years out of which He spent 69 years and 8 months as Omniscient (kevalakâla). Lord lived for 100 years and attained liberation (nirvâõa) from Sammeda Úikhara on the seventh day of the bright half of the month of Úrâvaõa – úrâvaõa úukla saptamî. Chief among the Lord's Apostles (gaõadhara) was sage Pârúvanâtha established Himself in the karma-destroying pure concentration ( ukla dhy na) in a dense forest. Incidentally, the craft of Ú Pârúvanâtha. The deva (Mah pâla's incarnation) became extremely angry and started to disturb the concentration of the Lord through terrible thunderstorm – frightening flashes of lightning, thunderbolts, strong winds, and torrential rain. Dharaõendra deva immediately came to know of the disturbance, rushed to the spot, and covered Lord Pârúvanâtha with the bower-shaped spread of a large number of serpent-hoods. â Pârúvanâtha completed His pure concentration and a The Ú Pârúvanâtha 209 Appendix-2 The twenty-fourth T rtha kara, Lord Mah vîra, was born as 278 years passed after the birth of the twenty-third T rtha kara, Lord . Lord Mah vîra was born in the town of Ku alapura to Queen Priyak ri (Queen Triúal ) and King Siddh rtha on the thirteenth day of the bright half of the month of Caitra – caitra úukla trayodaú . His pious soul had descended from the Acyuta heaven (kalpa) where it enjoyed, for 22 h tha. After spending 30 years as youth (kum rak la), Lord Mah vîra, reflecting on His past incarnations, decided to tread the path that leads to the end of the cycle of births and deaths. He contemplated on the twelve conceptions (b raha bh van ) – ú úuci The Lord renounced all worldly pursuits and decided to adopt the supremely worthy Jaina asceticism in order to tread the path to liberation. Lauk ntika devas from Brahmaloka came down to worship Him. The Lord had, by birth, the first three kinds of knowledge, sensory (mati), scriptural (úruta) and clairvoyance (avadhi) and now He had acquired the fourth kind of knowledge – telepathy (mana paryaya). The Lord î ô â î ô Pârúvanâtha â õç â õî â â î sâgaropama, superhuman power, happiness, splendour, purity of thought-complexion, capacity of the senses, and range of clairvoyance. The Lord's height was 7 â â â â â â â transitoriness (anitya), helplessness (a araõa), transmigration (saÚsâra), loneliness (aikatva), distinctness (anyatva), impurity (a ), influx (âsrava), stoppage (saÚvara), dissociation (nirjarâ), the universe (loka), rarity of enlightenment (bodhidurlabha), and Truth proclaimed by religion (dharma). â Í Lord Mahâvîra Svayambh Svâm . Your adoration, O Lord û î Pârúvanâtha, has the power to wash away the dirt of karmas that defiles our souls. 210 Svayambhûstotra took to the Lord Mah vîra continued observing vows and austerities for twelve years (chadmasthak la). Then He took to pure Selfobservance of great vows (mahâvrata) along with other attributes of asceticism and decided not to break His fast before the end of three days. Although the Lord had been enjoying inner happiness all the time, after three days of Holy Meditation, the former Prince set out, barefoot, with no vestige of cloth on His body and unmindful of the pangs of hunger, towards the town of Kûlagrâma, ruled by king Kûla, to seek some kind of nourishment (âhâra) for His body so that it could withstand further rigours of austerity. King Kûla's happiness had no bounds when he suddenly saw such a divine, celebrated and accomplished recipient (pâtra) in his compound and rushed to welcome the Lord. He made obeisance to the Lord by circumambulating thrice and then bowed to Him by touching the ground with five parts of his body. He offered to the World Teacher an eminent, high seat. He washed with extreme devotion the Lotus Feet of the Lord and applied the water that had become sacred after coming in contact with the Lotus Feet of the Lord to his forehead and other parts of body. He worshipped the Lord with great devotion and with pure and pious eight substances. With utmost humility and purity of heart he bowed and pleaded the Lord to accept his offering. His affectionate devotion to the Lord had made his heart pure. By articulating the glory of the Lord, he made his speech pure. By performing the aforesaid bodily activities, he attained the purity of his body. He pronounced with sincerity the purity of food. This way, with nine kinds of devotion (navadhâ bhakti), King Kûla gave the supreme gift of pure food to the greatest of all saints. The devas witnessed the event with extreme delight and in approval of the noble act of offering food to the Most Worthy Recipient, rained down choice gems, flowers, and fragrant water in the royal compound. They made cheering sound of "Victory! Victory!" and beat the heavenly drums. â â 211 Appendix-2 concentration, destroyed the four inimical varieties of karmas, and attained the all-embracing, supreme and standalone knowledge – Omniscience (kevalaj na). There is absolutely no need of the other four kinds of knowledge as the soul attains omniscience. Lord Mah vîra A The time period of Lord's renunciation (sa yamak la) was 42 years out of which He spent 30 years as Omniscient. Lord Mah vîra lived for 72 years and attained liberation (nirv a) from P v pur during the last phase of the fourteenth day of the dark half of the month of Kârtika – kârtika k a caturda ðâ â became an Arhat, the true guide to put us on the right path and worthy to be venerated and worshipped by the lords of the world. The World Teacher or 'Jina', was free from eighteen imperfections: (re)birth, old-age, thirst, hunger, astonishment, displeasure, regret, sickness, grief, pride, delusion, fear, sleep, anxiety, perspiration, attachment, aversion and death. He was endowed with four infinitudes (ananta catuÈÇaya): 1. ananta jðâna – infinite knowledge; 2. ananta darúana – infinite perception; 3. ananta sukha – infinite bliss; and 4. ananta vîrya – infinite energy. The Arhat was possessed of forty-six distinctive attributes including eight divine splendours. heavenly Pavilion (samavasaraõa) was erected by the devas for the Discourse Divine of the Lord. Ú â â âõ â â î ÃÈõ úî*. The released pure soul of the Lord darted up to the summit of the universe to remain there for eternity with eight supreme qualities: 1. kÈâyika-samyaktva – infinite faith or belief in the tattvas or essential principles of reality. It is manifested on the *According to cârya Sakalak rti's " r Mahâv ra Purâ a" Lord Mah vîra attained nirv a in early hours of the new moon day of the dark half of the month of Kârtika – kârtika k a amâvasyâ. Â î Ú î î õ â âõ ÃÈõ 212 Svayambhûstotra destruction of the faith-deluding (darúana mohanîya) karma. 2. kevalajðâna – infinite knowledge, manifested on the destruction of the knowledge-obscuring (jðânâvarõîya) karma. 3. kevaladarúana – infinite perception, manifested on the destruction of the perception-obscuring (darúanâvarõîya) karma. 4. anantavîrya – literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on the destruction of the obstructive (antarâya) karma. 5. sûkÈmatva – literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on the destruction of the lifedetermining (âyuÍ) karma. 6. avagâhan – inter-penetrability; it means that the liberated jîva does not hinder the existence of other such jîvas in the same space. It is manifested on the destruction of the namedetermining (nâma) karma. 7. agurulaghutva – literally, neither heavy nor light. Due to this quality of agurulaghutva, the jîva continues to manifest through its form, complete and perfect. This supreme quality is manifested on the destruction of the status-determining (gotra) karma. 8. avyâbâdha – it is undisturbed, infinite bliss, manifested on the destruction of the feeling-producing (vedanîya) karma. The Lord attained liberation when 3 years and 81⁄2 months were remaining for the start of the fifth period (duÈam ) descending (avasarpiõî) half-cycle. â õ û Svâmî â of the present Lord Mah vîra's congregation had 11 Apostles (ga adhara), Chief among them being Indrabh ti (Gautama) . He was endowed with rare intellect and accomplishments due to the 213 Appendix-2 destruction-cum-subsidence of his knowledge-obscuring karmas. He reconstructed the Divine Teachings of Lord Mah vîra in the form of Holy Scripture, known as dvâda â ga including fourteen p rva. Indrabh ti (Gautama) Lord Mah vîra attained liberation. kevalaj na O Lord Mah vîra! Your Divine Teachings are the most resplendent jewels on this earth. â ú ô û The Scripture contained the most comprehensive and accurate description of every branch of learning that one needs to know. The knowledge contained in the Scripture was transmitted orally by the Preceptors to their disciple saints. û Svâmî attained omniscience on the day â During the next sixty-two years, sequentially, two more anubaddha kevalî attained omniscience ( ðâ ) – Sudharmâcârya and Jambûsvâmî. â 214 Svayambhûstotra Other sacred Jaina texts from Vikalp Printers: ISBN 81-903639-2-1 Rs. 250/Tattvârthsûtra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (puõya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the three-fold path of right faith, right knowledge and right conduct (ratnatraya). Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION vkpk;ZJh mekLokeh fojfpr rÙokFkZlw=k Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanand Muni ! Published: 2011 ! Hard Bound ! Printed on Art Paper ! Pages: xii + 163 ! Size: 16   22.5 cm 215 As Âchârya Vidyanand writes in the Foreword of Samayasâra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasâra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Âchârya Kundkund's Samayasâra WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-3-X Rs. 350/- ! Published: 2012 ! Hard Bound ! Printed on Art Paper ! Pages: xvi + 208 ! Size: 16   22.5 cm English Translation, and Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanand Muni Jhenkpk;Z dqUndqUn fojfpr le;lkj 216 Svayambhûstotra Shri Amritchandra Suri's PuruÈârthasiddhyupâya is a matchless Jaina text that deals with the conduct required of the householder (úrâvaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism – noninjury or AhiÉsâ – has been explained in detail in the book. WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/- ! Published: 2012 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 191 ! Size: 16   22.5 cm Foreword by: Âchârya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈârthasiddhyupâya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain 217 ISBN 81-903639-5-6 Rs. 450/DravyasaÉgraha is one of the finest classical Jaina texts, composed by His Holiness Âcârya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattvas) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. ! Published: 2013 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 216 ! Size: 16   22.5 cm Foreword by: Âcârya 108 Vidyanand Muni With Authentic Explanatory Notes Âcârya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain 218 Svayambhûstotra Rs. 450/- ! Published: 2014 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 152 ! Size: 16   22.5 cm Âcârya Pujyapada's IÈÇopadeúa – The Golden Discourse vkpk;Z iwT;ikn fojfpr b"Vksins'k Foreword by: Âcârya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-6-4 Vikalp Printers Anekant Palace, 29 Rajpur Road, Dehradun-248001, India • E-mail: vikalp_printers@rediffmail.com • Tel.: (0135) 2658971 www.vikalpprinters.com His Holiness Âcârya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvâthasiddhi and IÈÇopadeúa. Concise but deep in import, IÈÇopadeúa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. 219 GUIDE TO TRANSLITERATION * Devanâgarî IAST v a vk â b i bZ î m u mQ û , e ,s ai vks o vkS au Í Ã va É v% Í d ka [k kha x ga ?k gha Ä ôa p ca N cha t ja > jha ×k ða Devanâgarî IAST V Ça B Çha M ça < çha .k õa r ta Fk tha n da èk dha u na i pa iQ pha c ba Hk bha e ma ; ya j ra Devanâgarî IAST y la o va 'k úa "k Èa l sa *IAST: International Alphabet of Sanskrit Transliteration AE Ò g ha {k kÈa =k tra K jða J úra 220 Svayambhûstotra fodYi Vikalp Printers ISBN 81-903639-7-2 Rs.: 500/vkpk;Z leUrHkae Ñr ògr~Lo;EHkwLrks=k pkSchl rhFk±djksa dh Lrqfr dk ,d izkphu xzUFk gS] mlesa HkfDr&Lrqfr ds lkFk n'kZu'kkL=k ds xw<+&xEHkhj fl1⁄4kUr Hkjs gSaA lHkh dks bl xzUFk dk Lokè;k; vo'; djuk pkfg,A /ekZuqjkxh Jh fot; dqekj th tSu] nsgjknwu us bl xzUFk dk vaxzsth esa vuqokn ,oa O;k[;ku djds cM+k lqUnj dk;Z fd;k gSA vkt ds ;qx esa bldh cM+h vko';drk FkhA mudks esjk cgqr&cgqr eaxy vk'khokZn gSA " "vkpk;Z fo|kuUn eqfu fo}kuksa vkSj R;kfx;ksa ds  Lokfe* ,sls leUrHkae dk ifjp; ,d 'yksd ds }kjk nl fo'ks"k.kksa ls vyaÑr gqvk gS & vkpk;Z] dfo] oknh] xed] nSoK] fHk"kd (oS|)] ekfU=kd] rkfU=kd] vkKkfl1⁄4 ,oa fl1⁄4lkjLorA ,sls egku~ vkpk;Z }kjk jfpr ^Lo;EHkwLrks=k* dk vR;ar ifjJeiwoZd vaxzsth esa vuqokn djds Jheku~ fot; dqekj tSu leLr HkO;tuksa ds iq.;ykHk dk dkj.k cus gSaA Kkuò1⁄4] ?kufo}ku] l1⁄4eZizseh] /ekZuqjkxh Jheku~ fot; dqekj vius le; dk lnqi;ksx ftuok.kh dh lsok esa lrr djrs jgsa ;g gekjk eaxye; 'kqHk vk'khokZn gSA ije iwT; vkpk;Z 108 lqcylkxjth egkjkt ds lqf'k"; ije iwT; 108 Jh vferlsu eqfu " " gfLrukiqj] uoEcj 2014 ubZ fnYyh] vDVwcj