Shruta Skandh - II

18. The Anuttar Aupapadik Dashang narrates by means of Ninety two lakh forty four thousand padas, description of ten munis each who suffered various calamities and overcoming them went to Anuttar Vimana (heaven) in each tirth. I offer my obeisance to them.

Commentary: Upapad means birth. Anuttar are highest level of heavens by names    Vijay, Vaijayant, Jayant, Aparajit and SarvarthSiddhi. Those taking birth in Anuttar Vimans are called Anuttar Aupapadik. Rishidas, Dhanya, Sunakshatra, Kartik, Nand, Nandan, Shalibhadra, Abhay, Varishena and Chilatputra these  ten have been born as Anuttar Aupapadik in the teerth of Vardhaman Tirthankar. In the same way there have been ten Anuttar Aupapadik each in the teerth of Rishabh deva and other twenty three tirthankaras. Ten Anagar ( munis) each have been born in Vijay etc. Anuttars after winning over severe calamities. The scripture describing them is called Anuttar Aupapadik Dashang.  

19. The Shruta Ang which describes by means of 93 lakh 16 thousand padas the answers to  various questions about destruction etc. is called Prashna Vyakaran which is tenth Ang.

Commentary: The answers to various questions are contained in the Ang named Prashna Vyakaran. By means of 93 lakh 16 thousand padas, with the help of questions the description of worldly and Vedic meanings of destruction, worry, benefit, loss, happiness, unhappiness, birth, death, victory, defeat, dravya, age, numbers are considered. It also includes the stories of four types namely Akshepani, Vikshepani, Samvedini and Nirvedini.

20.  The eleventh Ang is Vipak sutra which describes the fruition of Satavedaniya (punya karma) and Asatavedaniya ( pap karma) by means of one crore eighty four lakh padas. I bow to the same respectfully.

21. The total of padas of these eleven Angs is four crore fifteen lakh and two thousand padas. I offer my salutation to them with purity of mind, speech and body.

22. The  twelfth Ang described by Jinendra bhagwan  is Drishtivad which has five divisions namely Parikarma, Sutra, Prathamanuyoga, Poorvagata and Choolika.

Commentary: The  twelfth Ang is Drishtivad. It contains descriptions of 363 false beliefs and their moderation. It includes one hundred and eighty beliefs of Kriya vadis, eighty four of non kriyavadi, sixty seven of Agyanvadis and thirty two of Vaineyik believers.

23. The Parikarma which describes by means of thirty six lakh six thousand padas, the age of moon etc. in detail is known as Chandra Pragyapti Parikarma.

Commentary: Chandra Pragyapti with thirty six lakh six thousand padas describes the moon and its path, its age and size of its family, chandra loka, its special path, the duration of the moon  day caused by it, the obscuration of moon by Rahu and its cause etc. in detail.

24. The Parikarma which describes by means of five lakh three thousand padas, the family of sun, its age, speed, area of movement, happiness etc. in detail, is known as Surya Pragyapti.

Commentray; Surya Pragyapti contains description of path of sun, its family and age, the reasons for increase and decrease in its brightness, the methods of calculating the duration of day, month, year, yuga and ayan based upon sun. The cause for obscuration of Rahu upon sun and its duration of  fruition if it is in the planetary house. All these are described here.

25. The Parikarma named Jambu dweep describes using three lakh twenty five thousand padas the description of Jambu dweep of the size of one lakh yojan with all its kshetras including Bharat Kshetra, bhog bhumi etc.

Commentary: Jambu dweep pragyapti describes the various kshetras, lakes, rivers, temples etc. of Bharat and Airawat kshetra etc.

26. The Parikarma named Dweep  Sagar Pragyapti describes in fifty two lakh thirty six thousand padas the description of innumerable oceans and islands.

Commentary: It contains the numbers of various islands and oceans, their size and spread etc. inclusive of the descriptions of various temples and residences of Vyantars.

27. The next Parikarma is Vyakhya Pragyapti which describes in eighty four lakh  thirty six thousand padas the description of six types of dravyas.

Commentary: Vyakhya Pragyapti describes the forms of non corporeal Ajiva dravyas and corporeal Ajiva dravyas and the forms of bhavya and  abhavya Jiva dravyas.

28. In this  way the sum of the five types of Parikarma padas is one crore, eighty one lakh five thousand.

This completes the five divisions of Parikarma the first of the divisions of Drishtivad Ang.

29. The second of the divisions of Drishtivad is Sutra which describes in eighty eight lakh padas the various philosophies including accepting jiva being doer, enjoyer and other dharmas.

Commentary: Sutra Adhikar describes various beliefs. For example Jiva is bondage free, non doer, non enjoyer, uninvolved, without qualities, pervasive, adwait, non jiva; Jiva is generated by conglomeration of  four entities, jiva is zero, everything is momentary, everything is permanent etc.

30. The division by name Poorvagat of Drishtivad describes using ninety five crore fifty lakh and five padas, the description of Utpad, Vyaya and drouvya ( generation, destruction and permanence). I bow to this Poorvagat sruta.

31. The division of Drishtivad by name Prathamanuyoga describes in five thousand padas the stories of Tirthankaras, Chakravartys, Baldeo, Vasudeo and Pratinarayans.

Commentary: All Jinendras have seen or preached of twelve types of Puranas which contain descriptions of the Jinvansh( Jina’s family) and RajVansh(king’s family).  The first Purana deals with Arihants, the second with family of Chakravartys, third Vasudeos, fourth Vidhyadhars, fifth Charan Vansh, sixth Prgya Shramans, seventh Kuruvansh, eighth Harivansh, ninth Ikshwaku Vansh, tenth Kashyaps and Kashikas, eleventh Vadis and twelfth describes Nath vansh.

32. The shrutagyan which describes in two crore nine lakh eighty nine thousand and two hundred padas methods for walking on water, standing on water by means of mantra, tantra and atishaya (glory) of penances etc. is known as Jalagat Choolika.

33. The Shruta gyan which describes in two crore nine lakh eighty nine thousand and two hundred padas the methods for moving through the earth by means of mantra, tantra etc.  is known as Sthalgata Choolika.

34.  The shruta gyan which describes in two crore nine lakh eighty nine thousand and two hundred padas the methods for tantra etc. for carrying out deception form Indrajaal (magic)  that is known as Mayagata Choolika.

35. The shruta gyan which describes in two crore nine lakh eighty nine thousand and two hundred padas the methods by mantra, tantra etc. for transforming into lion, cheetah, deer etc., is known as Roopagata choolika.

36. The shruta gyan which describes in two crore nine lakh eighty nine thousand and two hundred padas the methods by mantra, tantra for traversing into the sky, is known as Akashgata choolika.

37. The sum of padas of the five types of choolikas is ten crore, forty nine lakh, forty six thousand padas. I offer my obeisance to the five types of choolika.

38. I salute to the veer Jina; subsequently I salute to Utpad Poorva which is the sruta gyan describing in one crore padas, the generation, destruction and permanence of Jiva, pudgala etc. dravyas.

Commentary: The manifestations in paryaya forms of the different dravyas i.e. Jiva, pudgala etc. are described in Utpad Poorva.

39. I salute to the part of sruta gyan  namely Agrayaniya poorva for the purity of my bhavas which describes in ninety six lakh padas the prominent among the Angs and the own self.

40. The Sruta gyan which describes in seventy lakh padas the powers of Chakravarty, Kevali, Surendra, Nagendra , is called Veerya Pravad Poorva.

41. The sruta gyan which describes in sixty lakh padas the various dharmas of the dravyas in the form of astitva (existence) and nastitva (non existence) is known as Asti Nasti Pravad poorva.

Commentary: This describes the existence of all the six dravyas from the aspect of dravya, kshetra, kaal and bhava of own dravya and non existence of them with respect to dravya, kshetra, kaal and bhava of other dravyas.

42. The sruta gyan which describes in one less than one crore padas, the various features of eight types of gyans, causes of their fruition etc. is known as Gyan Pravad Poorva.

Commentary: This describes the generation of five types of gyans for the gyanis and agyanis both from the aspects of beginingless- endless, beginningless- ending, beginning-endless, and with beginning-end.

43. The sruta gyan which describes with one crore eight padas, the speech manifestations of two sensed and other jivas by means of throat, lips, teeth etc., is known as Satya Pravad Poorva.

44. The sruta gyan which describes in 26 crore padas, the description of jiva and his knowledge with various dharmas of being doer, enjoyer etc., is known as Atma Pravad Poorva.

45. The sruta gyan which describes in one crore eighty lakh padas, the description of bondage, fruition, shedding etc. of karmas ; I worship that Karma Pravad Poorva.

Commentary:  The sruta which  describes the bondage, fruition, subsidence and Nirjara(shedding) of various  karmas in the form of its nature, intensity, numbers and duration including their minimum and maximum is known as Karma Pravad Poorva.

Continued…….

Shruta Skandh

Preface

Those who have read the previous blog on Shrutavatar would be curious as to the contents of the Dwadashang gyan, the knowledge of which leads to attainment of Keval Gyan. Such a curiosity is partially fulfilled by this blog on Shruta Skandh which was a short granth written by Bramha Hemchandra. No information is available about his background except that his Guru was Acharya Ramnandi who was known to be Guru of Manikya nandi belonging to the period of 10^th to 11^th century A.D. Thus the author should be belonging to near about this period.

In this book also the story of generation of shruta is reiterated in a similar way as that of Shrutavatar. Further this describes in brief the structure of Dwadashang starting with Acharang including its size.

One can visualize based upon the miniscule proportion of the currently available form  of scriptures in the form of Dhavala, Jayadhavala and Maha Dhavala with respect to the their parent scriptures that what a vast amount of shruta has been lost over the period of time. In fact  reading of Dhavala etc. just gives a glimpse of what the content of knowledge in those times was. It is mentioned in Gommatsar that a very small amount of what was known to omniscient was passed on to Gautam Ganadhar, of which again a very small amount was transcribed. Again we are left with a very small amount of what was available. The contents of Dhavala etc. forms a  very small  part of 12^th Ang Drishtivad, wherein also it forms a  very small part of 14 Poorvas. Hence what would be the content of Keval gyan is simply mind boggling.

Reading of scriptures like Shruta Skandh gives us a flavor of the knowledge of omniscient and reiterates the conviction that we are quite fortunate to be able to even visualize it today. If Acharya Dharsen would not have made efforts to transcribe his knowledge, possibly we would not have even known about the content of Dwadashang.

I have made use of the translated version of Shruta Skandh originally edited by Pannalal Vakliwal and translated by Bramhacharis Vinod Jain and Anil Jain, available through Jain e Library. I hope the readers would be able to get a flavor of the Keval Gyan on reading this scripture. It comprises of 94 Gathas in all which shall be completed in three installments of the blog.

Shruta Skandh - I

1. Bowing and offering obeisance on the feet of 24 Tirthankaras from Rishabh to Mahaveer , I shall describe the form of Shruta  of twelve Angs as given in the scripture. Bhavya Jivas listen carefully.

2-3. In the area of southern Bharat Kshetra there are two types of periods namely Utsarpini and Avasarpini. On completion of 18 kodakodi sagar ( Utsarpini=10, Avasarpini=8) and with 1/8 of a palya period remaining for the Bhog bhumi , birth of 14 Kulakars take place sequentially. The name of last Kulakar was Nabhi raya and his wife was named Marudevi.

Note : The time cycle comprises of Kalpa kaals of 20 kodakodi sagar period which has two divisions-  Utsarpini and Avasarpini. Each of them have six divisions each. Each of the Utsarpini and Avasarpini kaals have a duration of 10 kodakodi sagar each. After passage of 10 kodakodi sagar of Utsarpini kaal and passage of Uttam and Madhyam Bhog bhumi periods of Avasarpini kaals and with 1/8 of a palya period remaining in the Jaghanya bhogbhumi , the birth of the Kulakars start taking place. Of them the last Kulakar was Nabhiraya and his wife was named Marudevi.

4. With a period of 84 lakh purva , 3 years, 8 months and one paksh ( 15 day) remaining for the Sushama Dushama ( Jaghanya Bhog bhumi) kaal, the birth of son named Rishabh took place for Nabhiraya Kulakar.

5-7. Rishabh kumar spent 20 lakh poorva  in childhood and ruled for 63 lakh poorva . One day on seeing the death of dancer named Neelanjana he was disenchanted by the sufferings of the world  and accepting charitra he spent twelve thousand years in Chhadmastha state. Thereafter upon enlightenment of Keval gyan, arrival of Devas took place. Adorned with Samosharan having twelve types of gentry , he moved around to address the bhavya jivas. The Shruta ( scripture) is eternal and he revealed the same shruta again.

8. Avagrah( first contact), Iha ( awareness), Awaya( confirmation), Dharana( comprehension), five senses ,one mind, and twelve types of objects; multiplying them together generates Mati Gyan of 336 types. Shruta gyan is generated subsequent to Mati gyan.

9. Vrita ( fasting), Samiti ( discipline), Gupti ( restraints) etc. are described in 18000 padas ( verses) in Acharang ( first of the twelve Ang Shrutagyan). O bhavya Jivas! Offer obeisance to the same with mind, speech and body.   

Commentary: In  18000 verses of Acharang it has been described how one should walk? How one should stand and how one should seat himself? How one should sleep? How one should partake food? How one should converse? So that one does not accrue pap karmas bondage. 

One should walk carefully, stand carefully, sit carefully, sleep carefully, partake food carefully and speak carefully so that pap bondage does not accrue. In this Acharang eight types of cleansing procedures, five samiltis and three guptis are described. In this manner it narrates the conduct of Munis.

10. Different activities of  Gyan ( knowledge) and Vinay (humility) are described in 36000 verses in Sutra Kritang ( the second Ang) sruta gyan. I hereby salute to it.

Commentary: In Sutra Kritang of 36000 padas, Gyan Vinay ( humility of knowledge), Pragyapana ( presentation), Kalpakalpya ( doable- non doable), Chhedopasthapana ( repentance for not maintaining restraints) and Vyavahara ( practical) dharma activities are described having total purity. Further the swa-samaya ( own dravya) and par-samaya (other dravya) are also described. This ang also narrates the manifestations related to women, impotence, fury of lust, luxury, desire of men etc. different characteristics of women.

11. The shruta that describes different Sthans (types) of Jiva, Ajiva, dharma, Adharma, Akash, kaal dravyas in the increasing order by means of 42000 padas is Sthanang.

Commentary: This Ang describes the  different sthans (types)  starting from one in increasing order of jiva, pudgala etc. by means of 42000 padas. This Jiva is one due to the quality of indestructible consciousness or otherwise due to all jivas having the property of common upayoga form characteristics. That jiva is of two types from aspects of gyan ( knowledge) and darshan ( vision), worldly or liberated, bhavya or abhavya. From aspects of dravya, guna, paryaya or aspects of utpad (generation), vyaya (destruction), dhrovya (permanence), or aspects of Gyan chetna, Karma chetna and karma phal chetna , Jiva is of three types. Due to migration in four types of births in narak (hell) etc. he undergoes four types of transformations. Jiva is of five types having bhavas of Aupashamik etc. bhavas. Upon death jiva traverses in six directions of east, west, north, south, down and up, hence is of six types. His existence is established by means of seven bhangs (seven fold predications) hence he is of seven types. Due to influx of eight types of karmas of Gyanavarana etc. or having eight qualities of samyaktva, he is of eight types. Due to manifestations into nine types of padarth, he is of nine types. Taking births in ten forms of Prithvi (earth), vayu (air), jala(water), agni (fire), pratyek (individual) or sadharan (common)  Vanaspati (vegetable), dwindriya (two sensed), trindriya( three sensed), chaturindriya ( four sensed), panchendriya (five sensed) , he is said to be of ten types.

12-13. Samavaya (Equivalence) can be four types with respect to dravya, khetra, kaal and bhava. The statement of dravya samavaya is as follows: The number of spatial elements of dharmastikaya, adharmastikaya, lokakash and one jiva are the same. Kshetra samavaya: The areas of Jambu dweep and Sarvarth siddhi are the same both having one lakh yojan as the diameter. Kaal samavaya: The number of samaya within Avasarpini and Utsarpini kaals are the same. Bhava samavaya: Keval gyan is equal to Keval darshan. In this manner the Samavaya Ang describes the equivalence of various objects within one lakh sixty four thousand padas. I worship that samavayang as a matter of rule.

Commentary: In Samavaya Ang the equivalence of various objects is considered  in one lakh sixty four thousand padas . That equivalence is of four kinds from aspects of dravya, khetra, kaal and bhava. The dravya samavaya is described as follows: Dharmastikaya, Adharmastikaya, Lokakash and one jiva dravyas have same number of innumerable pradeshas hence they have equivalence from aspect of dravya. Jambu dweep, Sarvarth Siddhi, Apratishthan Narak (7^th hell), one pond in Nadishwara dweep equally have size of one lakh yojan hence they are having khetra samavaya. Utsarpini and Avasarpini kaals have the same duration of ten koda kodi sagaropam hence they have kaal samavaya. Kshayik Samyaktva, Keval gyan, Keval darshan and Yatha khyat charitra all have infinite blissful experience hence they have bhava samavaya.  

14. Ganadhar Parameshthi have described answers to various questions such as whether Jiva is there? Whether jiva is not there? Such sixty thousand questions are answered in Vyakhya Pragyapti Ang  by means of two lakh twenty eight thousand padas.

15. That Shruta gyan, which describes the stories of enlightenment of Tirthankaras and Ganadhar Devas by means of Five lakh fifty thousand padas, is Gyatri Dharma Katha Ang and I worship the same.

Commentary: Gyatri Dharma Katha Ang contains five lakh fifty six thousand padas. It describes in the dharma deshna in divine sound form, preached by Bhagwan Tirthankara without movement of tongue and lips in all the prevalent languages, doubts of Ganadhar devas and their answers , several types of kathas and their subsidiaries.

16. The Ang which describes in eleven lakh seventy thousand padas, the vritas (vows) undertaken by the Shravakas in detail is known as Upasaka Adhyayan Ang.

Commentary: Upasak Adhyayan Ang contains eleven lakh seventy thousand padas which describe the  eleven types of vows undertaken by shravakas namely : darshan, vrita, samayik, proshadh, sachitta virati, ratribhukti virati, bramhacharya, Arambh virati, Parigrah virati, Anumati virati, Uddishtha virati  which are eleven types of desha charitra (partial conduct) which are described in detail.

17. The Antah Krita Dashang describes by means of twenty three lakh twenty eight thousand padas, description of ten munis each in the period of each Tirthankara, the kinds of upasarg ( calamities) tolerated by them prior to attaining Nirvana. I bow to the same.

Commentary: Those who have ended the stay in the world are called Antah Krita. Nami, Matang, Somil, Ramputra, Sudarshan, Yamaleek, Valeek, Kishkamvil, Palamb and Ashtaputra have attained status of AntahKrita in the Teerth  of Vardhaman Tirthankar. In the same way in the teerths of Vrishabha etc. twenty three thirthankaras different ten each people have attained Antah Krita.Thus ten munis each undergo severe upasarg and overcome them destroying all the karmas  and thus they become Antah krita. Since in this Ang the description of those ten each is there it is called Antah Krita Dashang.

Continued…...

Shrutavatara - III (Concluding part)

102 After Arhad Bali Acharya , Magh Nandi was the leader amongst the Sadhus  who had knowledge the Sruta in the form of one part of Ang and poorva and attained Swarga after Samadhi Maran.

103-104. Subsequently Acharya Dharsen , who was residing in the Chandra cave of Urjayant hill near Girinagarpur of Saurashtra country, was a great ascetic, was leader amongst the Munis; he  had knowledge of the fourth Mahakarma Prabhrat of the fifth Vastu of  second Poorva  named Agrayani.

105-106.  That Dharsen Muni was highly intelligent having great nobility. Realising that the end of his life is close by and the scripture learnt by us with great difficulty would then be dissolved, he sent a letter with a Bramhachari to the congregation of Munis collected at Pur by the side of Venak river of Indra country.

107. The mahatma Sadhus took the letter from the Bramhachari and opening its bonds they read it there.

108-110. Acharya Dharsen, resident of Chadra cave at the foothills of Urjayant hill wishes wellbeing, glory and greetings to the Munis collected at the banks of Venak river. I would like to state that my life is short , therefore to prevent dissolution  of the scriptures learnt by me, send two Munis having sharp intellect capable of learning and absorbing  it from me.  

111. Those Munis at the banks of Venak river, with proper consideration selected two munis with sharp intellect and sent them. Those two also reached Urjayant Giri quite soon.

112. The night before the arrival of those two Munis, Dharsenacharya dreamt of two white bulls bowing in his feet.

113. On seeing that dream he uttered “ Glory be to shri Devata “  and waking up he saw those two Munis arriving .

114-115. With lot of respect, proper care was arranged for the two guest Munis. After arrival they were rested for three days and considering that a proper examination would bring happiness to the heart, the Acharya asked them to master two skills(mantras)  having defects of less and more letters. 

  

116. The two Munis practiced to master the Mantras on the same  rock from which Bhagwan Neminath had contemplated and attained Siddhahood . Soon two Devis appeared in front of the Munis.

117. For the Muni who had practiced with the Mantra having lesser letters, the Devi appeared having one eye, and for the Muni who had practiced with Mantra having more letters, the Devi appeared with large teeth.

118-120. On seeing the corrupted form of the Devis , they thought that such is not the natural form of the Devas  and applied grammatical correction to the mantras;  with the result that to the mantra with less letters, they added more correctly while to the mantra with more letters they subtracted correctly. On worshiping the two mantras again the two devis appeared in their divine form with ornaments of necklace, bangles, anklet, girdle etc. on their beautiful bodies and asked them “ Tell us what you wish “.

121-122.  Both the Munis told that they did not have objective either pertaining to the current world or the world next which they needed to be fulfilled by those devis. On account of the directive of the Guru only they had mastered that Mantra. Listening to those words of the Munis the two Devis returned back to their places.

123. Subsequently having mastered the two mantras, with great satisfaction they went to guru Dharsenacharya and revealed all the incidents pertaining to it.

124. The Maharaj Dharsenacharya also thought, “ these two are quite worthy disciples”, - with this decision on an auspicious day, muhurta (time) and Nakshatra (constellation), he started teaching the agam (scriptures) to those two.

125-126. Thereafter learning without laziness and with attentiveness, those two munis, who were obedient to the guru and  having respect  for the knowledge , systematically completed the learning on  the eleventh day of Shukla paksh of month of Asadh.

127. The same day Devas corrected the uneven teeth of one of the Munis into  even styled  beautiful and white ones and named him as Pushpadant.

128. The other Muniraj was worshipped by the Devas belonging to the Bhoota community by means of trumpets, loud felicitations, aromatic garlands, incense etc. in a ceremony and called as ‘Bhootapati’. ( The same name became famous as Bhootabali) 

129-133. The next day Acharya Dharsen realizing that his end is near and not wishing the disciples to be perturbed by his death – he called those two favorite disciples Pushpadant and Bhootabali and explaining them suitably with appropriate words sent them to town named Kurishwar.  Walking for nine days without break they reached that town. There they spent the four months of rainy  season starting from the fifth day of Krishna paksh of Asadh month. Subsequently travelling south they went to Karahaar country. There the Muniraj Pushpadant gave ordination to his nephew Jinapalit and accompanying him went to Vanavas country to stay there. Bhootbali Muniraj also went to the Mathura city of Dravid country which is now called ‘Madura’ and  settled there.

134-135. Subsequently Muniraj Pushpadant created six Khands ( divisions) of the subject for teaching to his sister’s son Jinapalit in Karahaar country. These contained descriptions of karma prakritis in brief along with gunasthan, jivasthan and twenty types of Satpraroopana  with chapter on Jivasthana etc. properly.

136. Creating those hundred verses he sent them to Bhootbali Muni for ascertaining his impressions. Jinapalit also went there.

137-140. Subsequently Mahatma Bhoorbali heard the Satpraroopana read by Jinapalit, disciple of Pushpadant Acharya. Realizing the purpose of creation of Shatkhandagam by Acharya Pushpadant and realizing that people would be having short life and limited intellect, he created five khands inclusive of Dravya Praroopana Adhikar having 6000 sutras inclusive of those written by Acharya Pushpadant. Further he created 6^th Khand with 30000 sutras namely Mahabandh.

141. The first one is Jivasthana and next is Kshullak Bandh or Khuddabandh. The third is Bandh Swamitva . fourth and fifth are Vedana and Vargana Khand .

142-143. In this manner Bhootbali Maharaj created the Shatkhandagam. Subsequently installation within the books by means of Asadbhav Sthapana was carried out on 5^th day of Shukla paksh in the month of Jyeshtha, in presence of four types of Sangh i.e. Muni, Aryika, Shravak, Shravika with proper worship and procedure.

144. For this reason this day of Jyeshtha Shukla Panchami became famous as Shruta Panchami and even today Jains worship shruta gyan on this day.

145. Subsequently Bhootbali Maharaj sent the shatkhandagam with Jinapalit for Pushpadant Guru for his perusal.

146-147. Pushpadant Maharaj , on seeing Shatkhandagam in the hands of Jinapalit was overwhelmed, ‘ oh! The task desired by me has been completed.’  Therefore with great pleasure he worshiped it in the company of Muni, Aryika, Shravak, Shravika , four types of Sangh.

148. Subsequently Pushpadant Acharya also conducted worship of the Siddhant Mahagam ( Shatkhandagam)  on the day of Shruta Panchami in the same way as conducted by Acharya Bhootabali with full procedure using garlands, incense, bells, clothes etc.

149. In this manner after describing the birth of Shatkhandagam , I (Indranandi) now proceed to describe the birth of Kashayapahud.

150. Gunadhar Munindra was knowledgeable of the third Pejja Dosh Prabhrat of the tenth Vastu of the fifth Poorva named Gyan Pravad.  

151. The author Acharya Indranandi says, “ The lineage of the gurus of Gunadhar Acharya , the author of Pejja dosh Prabhrat  or Kashaya Pahud and  Dharsen Acharya  guru of Pushpadant and  Bhootabali , authors of Shatkhandagam is not known since no agam (scripture) is available describing the same.”

152-154. Subsequently Gunadhar Munidra  created Kashaya Prabhrat also known as Pejja Dosh Pahud  keeping in mind his current strength of the body, with one hundred and eighty three gatha sutras and fifty three  descriptive gathas. After completion he narrated it to his disciples Nagahasti and Arya Mankshu in detail.

155. From Acharya Gunadhar his disciples Nagahasti and Arya Mankshu  learnt the Kashaya Pahud in detail. In the company of these two the Muni Yativrishabh who was great amongst the Yatis learnt the meanings of the Gatha Sutras with competence.

156. Subsequently that great Yati Yativrishabh created 6000 sutras for describing those  Gathas as Churni Sutras.

157-158. From Acharya Yativrishabh another Muniraj Uchharanacharya, after learning the gathas and their meaning properly further created twelve thousand Uchharana sutras for describing them.

159. In this manner the scripture named Kashaya Pahud comprises of Gathas, Churnis and Uchharana sutras. In this Achrya Gunadhar created the gathas, Acharya Yativrishabh the Churni sutras and Uchharanachaya created the Uchharana sutras.

160-161. Subsequently in the lineage of the Gurus and their disciples, this Siddhant Granth was learnt in dravya and bhava form by Muni Padmanandi of the Kunda Kundapur village.  That Padmanandi muni also created granth named  Parikarma containing commentary on Shatkhandagam etc. with twelve thousand gathas.

162-167. After passage of some time, Acharya named Shamkunda, after learning these two agamas Shatkhandagam and Kashaya Pahud fully,  created commentary called Paddhati in Prakrit, Sanskrit and Kannada languages on these two leaving out  the sixth khand Mahabandh which itself contains twelve thousand gathas. After some time another Achraya Tumbalur of Tumbalur village also created commentary on these two scriptures except the sixth khand in 84000 gathas in kannada language called Choodamani. Also he created commentary of Vargana Khand of shatkhandagam  with 7000 gathas called Panjika.

168-169. After sometime great logician by name shri Samantbhadra Swami was born. In his old age, he too went through both the Siddhantas and created sweet Sanskrit commentary on the first five khands of shatkhandagam in 48000 gathas.

170. Subsequently Samantbhadra Swami was intending to write the commentary on the second Kashaya Pahud Siddhant but he was prevented by his co practitioner to write due to his lack of appropriate cleanliness with  regard to practices required for the same.

171-176. In this manner both types of Siddhants were passed on by way of teaching from gurus to disciples. In continuity of this tradition they were taught by very intelligent munis Shubhanandi and Ravinandi staying in the famous Magan Valli village near the beautiful Utkalika village in the country of Bhimarathi and Krishna Megh rivers to Bappadeva. Guru Bappadeva also learnt these two Siddhantas from them and he created commentary on the first five khands of Shatkhandagam by name Vyakhya Pragyapti  and a concise commentary on the sixth khand in 8005 gathas in Prakrit Language. He also wrote commentary on Kashaya Pahud in 60000 gathas separately furthering the tradition of previous commentators.

177. After lapse of considerable period, there was shriman Elacharya who was resident of Chitrakutpura who was knowledgeable of the Siddhant Granths.

178. Guru Veersen learnt the Siddhants totally   from shriman Elacharya resident of Chitrakutpur and wrote Nibandhan etc. eight chapters.

179-184. Subsequently Veersen Acharya following his Guru’s wishes, came from Chitrakutapura and stayed in the Jinendra bhagwan temple constructed by Aantendra  in Vaatgram  and acquiring Vyakhya Pragyapti teeka written by Guru Bappadeva, wrote commentary on complete Shatkhandagam except the last khand in 72000 gathas in Prakrit Sanskrit language by name Dhavala. Further  he wrote commentary on Kashayapahud in 20000 gathas by name Jaya Dhavala before he attained heaven. Subsequently his disciple Jinasen completed the commentary on Jaya Dhavala with another 40000 gathas. In this manner the commentary on Kashaya Prabhrat  by name Jaya Dhavala was written in 60000 gathas.

185. In this manner Indra nandi Muniraj described Shrutavatara to be propounded by Rishis for the benefit of bhavya jivas on the occasion of Shruta Panchami.

186. Further Indranandi Acharya shows his humbleness by saying,” With my limited knowledge this Shrutavatara has been written. In this whatsoever has been written contrary to the Agams, that should be removed by the knowledgeable people to cleanse it further.

187. In this manner this Shrutavatara granth is completed in 187 gathas.

                                                           The End

Shrutavatara –II

34-37. After a period of ½ palya in the teerth of Tirthankar Shanti Nath , 17^th Tirthankar Kunthu Nath was born who continued the tradition for  1000 crore years less than ¼ palya when 18^th Tirthankar Arah Nath was born. Malli Nath was born as 19^th Tirthankar after a period of 1000 crore years. After 54 lakh years in his teerth 20^th Tirthankar Muni Suvrat Nath was born. After 6 lakh years of his tradition 21^st Tirthankar Nami Nath was born. After completion of 5 lakh years in his teerth 22^nd Tirthankar Nemi Nath was born. 83750 years after him, Parswa nath was the 23^rd Tirthankar. After passage of 250 years, Mahaveer was the last Tirthankar.

During this period, the Yatis (Munis) prospered with the treasure of four types of pure Gyans and the Sruta was not discontinued at any time.

38. In the period of Teerth of Vrishabh Deva etc. Tirthankar the age of their successor Tirthankar is included. Thus in the teerth period of Vrishabh Deva the age of Ajit Nath is included. In the teerth period of Ajit Nath the age of Bhagwan Sambhav Nath is included.

39. Subsequently after 23^rd Tirthankar Parshwa Nath, shri Vardhaman was born as the last 24^th Tirthankar from the womb of queen Priyakarini (Trishala), wife of Siddharth king of Vaishali Kshatriya community. He was called shri Vardhaman since with his birth the prosperity had prevailed everywhere.   Not just within the palaces of king Siddharth but also in all districts of Vaishali the peace and prosperity had increased.

40. That son of Siddharth shri Vardhaman kumar spent 30 years with the parents (remaining unmarried) and took ordination and practiced difficult Tapa for 12 years and attained Keval Gyan at the age of 42.

41. On fruition of Keval Gyan, Kuber constructed Samosharan upon instructions from Indra for  the congregation of the guru of the three lokas .

Comment: In that assembly seating arrangement was made in a circular fashion in 12 halls for the Munis, Devis from heaven, Aryikas, Jyotishi Devis, Bhavan wasi Devis, Vyantar Devis, Bhavan wasi Deva, Vyantar Devas, Jyotishi Devas, Kalpa wasi Devas, Humans and Animals with equal rights. There were four entry gates for entering from four directions.

42. In spite of presence of Devas, Humans, Munis etc. Bhavya people desirous of drinking nectar of divine sermon  in that Samosharan congregation ; the divine sermon  of Tirthankar Bhagwan Mahaveer did not materialize for 66 days.

43. Indra realised the absence of Gandhar as the cause for non materialization of the divine sermon therefore he went to Gautam village to bring the Ganadhar to the Samosharan assembly.

44-47. Indra went to the school of Brahmans in the guise of a student who consumed minimal food in very few morsels and stood in a corner of that school. There he saw Indrabhuti named Brahman having  Gautam gotra teaching 500 students, who was  fully knowledgeable of the Vedas and Its parts, giving lecture to the students with pride (of his knowledge). Indra, on being enquired by the students that whether he understood the lecture correctly he indicated  his displeasure and dissatisfaction to the students by blowing his nostrils again and again.

48. Subsequently upon observing his dislike,  the students reported his reluctance to the Guru. That Acharya who was head of the brahmans told the new student who was showing disrespect towards  his  teaching method  in the following manner:

49. The head Acharya of that Brahman school Indrabhuti  said that in this Bharat region all the scriptures, Vedas and its parts, Upanishads, Puranas, Mimamsa, darshan(philosophy) , vyakaran(grammer), tark(argument), Kosh (translation), Itihas (history) etc. are   clearly known to me just like the Avala ( gooseberry) kept on my palm. I have demolished the pride of other intellectuals   in debates. 

50.  Then for what reason you indicate a dislike for my lecture, explain me that. Then that Indra who was in the guise of a student, also responded and answered that Indrabhuti Gautam Acharya in the following way-

51. If you are knowledgeable of all the scriptures then tell me the meaning of this Arya chhand (stanza) , and recited that verse as follows-

52.That Bhavya Jiva ( who is shortly going to attain Moksha) , who knows the six dravyas  namely Jiva, pudgala, dharma, adharma, akash, kaal , nine padarth ( entities) namely Jiva, ajiva, asrava, bandh, samvar, nirjara, moksha, punya, pap , three periods past, present and future, five Astikayas namely jiva, pudgala, dharma, adharma, akash and six kayas namely prithvi (earth), jal (water), Agni (fire), vayu (air), Vanaspati (vegetable) and Trasa properly by means of Naya and Praman , him alone is the true wise one  or Samyak drishti.

53. On hearing that complicated and unheard stanza from Indra in the guise of a Brahman  student and  not knowing its meaning he replied as follows-

54. Then tell me whose student you are ? Indra told that I am student of guru of the entire world pujya Vardhaman.

55. Indrabhuti said that if you are student of that Vardhaman son of Siddhartha then definitely you are student of a great magician who is drawing the crowd by showing arrival of Devas by aerial route.

56. Then what can I say to you ? I shall have a debate on the stanza read by you with your guru Vardhaman son of Siddhartha . Victory or loss to you in a debate with you will belittle myself  in the assembly of intellectuals.

57. Then that Gautam Indrabhuti Acharya saying that  “lets go “ led the way towards the Samosharan assembly along with is brothers Vayubhuti and Agnibhuti.

58-59. That Indrabhuti was having pure ordination by birth itself. When he visited the Samosharan along with his brothers Vayubhuti and Agnibhuti, then on sighting  the Maan Stambh ( pillar of pride) itself  his pride was destroyed and becoming extremely humble he offered obeisance to Jinendra Veer Vardhaman; respectfully with reverence he went around him , offered salutation and prayers, discarded all possessions, gave up all previous false notions, accepted ordination and became the prime Ganadhar of Bhagwan Mahaveer adorned with seven great powers of intelligence, charan ( travelling), Vikriya ( modifying body shape), strength, medicine, ras etc. His two brothers Vayubhuti and Agnibhuti also became Ganadhars in the same way.

60-63. After becoming prime Ganadhar Indrabhuti Gautam raised six types of questions to Bhagwan Mahaveer – Whether Jiva is there or not there? If he is there then what are his qualities? What are their numbers and shape etc? How is he etc.? To these questions Bhagwan Mahaveer answered in his divine sermon clearly as follows:

Jiva is there. He is beginingless and endless. He is doer of the shubha(auspicious) and ashubha ( inauspicious)  karmas and enjoyer of the fruits of the shubha and ashubha karmas of his. Based upon fruition of sharir (body) naam karma he acquires body big or small. He has qualities of knowledge vision etc. His dravya has characteristics of generation, destruction and permanence and can be experienced by own self. Since eternal times he has been acquiring gyanavarana etc karmas ,  raga form pudgals in karma form, nokarma form body senses etc ; discarding those karmas after enjoying their fruition, transmigrating in different births who becomes liberated on total destruction of karmas. Thus told Bhagwan Mahaveer in his divine preachment.

64-65. Acharya Nemichandra has written in his dravya Samgrah  granth regarding the divine sermon as follows:

In the month of Sravan Krishna, at the sun rise, with moon being in Abhijit constellation and at Raudra Muhurta , the birth of Dharma Teerth of Bhagawan Mahaveer , guru of all the three lokas took place. Thus the first sermon took place in Rajgrah city on Vipulachal hill in the Samosharan assembly.

66.  Indabhuti Ganadhar on receiving the divine sermon of Bhagwan Mahaveer created the Agams namely Ang and Poorvas together in the evening

67. The prime Ganadhar Gautam Indrabhuti created that entire Sruta gyan which was generated out of the divine sermon of Bhagwan Mahaveer for the benefit of his co ganadhar famous by name Sudharmacharya.

68. That Sudharmacharya passed on and taught  that Sruta to his Colleague Jambu Kumar. Subsequently that Sruta was learnt by other great Munis from those Ganadhars.

69-71. Subsequently that Sanmati Jinendra, revered in the world , bhagwan Mahaveer continued for thirty years travelling in different states of Bharat  Khand giving pleasure to Bhavya Jivas who were destined to attain salvation shortly by the rain of nectar of the form of dharma. When three and a half months less than four years were remaining for the completion of fourth kaal of time then on the fourteenth day of  Kartik Krishna he attained salvation in the lake filled with lotus flowers on the outskirts of Pavapuri.

72. At the moment of Nirvana of bhagwan Mahaveer, the head of Munis Gautam Ganadhar attained Keval gyan and he attained salvation in twelve years.

73. At the moment of Nirvana of Gautam Indrabhuti Ganadhar, Muni Sudharmacharya attained Keval Gyan . After travelling for twelve years spreading the knowledge of dharma  , he also attained liberation.

74. At the moment of Nirvana of Sudharmacharya, Muni Jambu Swami attained Keval Gyan. He too travelled for a period of 38 years spreading the knowledge of dharma in the Arya Pradesh of Bharat Khand and attained salvation.

75. These three Munis- Gautam Ganadhar, Sudharmacharya and Jambu Swami had the designation of Anubaddha (recorded) Kevali. After their Moksha, the sun of Keval Gyan had set in the Bharat Kshetra. After them no one attained Keval Gyan.

76. The moment Jambu Swami attained Moksha, at the same moment Muni Vishnu acquired knowledge of the eleven Angs and fourteen Poorvas form complete Sruta Gyan.  

77. In this way Nandi, Aparajit, Govardhan , Bhadrabahu and Muni Vishnu as described in previous gatha had knowledge of the complete Sruta Gyan  sequentially in Arya Khand of Bharat Kshetra.

78. The period of the five Sruta Gyanis was 100 years together after which eleven Mahatmas having knowledge of ten Poorvas were in existence. These Munis had knowledge of eleven Angs and ten Poorvas of Sruta.

79-80. Out of the eleven Mahatmas the first was Vishakh Datta,  second Proshthilla and then sequentially Kshatriya, Jayasen, Nagsen, Siddhartha, Dhratisen, Vijaysen, Buddhimaan, Gang and Dharma. Their total period was 183 years.

81. Subsequently five Acharyas namely Nakshatra, Jayapal, Pandu, Drumasen and Kansa had knowledge of eleven Angs.

82. Their combined period was 220 years. Later sequentially four Acharyas had  knowledge of only Acharang sruta i.e. the first Ang alone.

83. Those four Gyanis of Acharang were Subhadra, Abhaybhadra, Jayabahu and Loharya in that order. Their combined period was 18 years.

84. Subsequently four Aratiya Yatis namely Vinaydhar, Shridatta, Shivadatta and Arhat Datta  had knowledge of just part of the Ang and Poorvas.

85. Later during the period of people with partial knowledge of Ang and Poorvas and people with just partial knowledge of Poorvas, One Muni by name Arhat Bali was in existence in Punda Vardhan city.

86. That Acharya Arhat Bali was fully capable of spreading Sruta Gyan, retaining & purification of the same etc. auspicious activities , knowledgeable of the nimitta of eight angs  and carrying out penances, preachment for Munis. 

87-88. That Bhagwan Arhat Bali was engaged sometime in conducting Yuga Pratikraman ( penances) after completion of five years for Munis residing in a range of 100 Yojans then he enquired them if all the Munis have arrived?

89-91. Upon enquiry by the Acharya those Munis told that each of them had arrived with their complete Sangh (group). Listening to those words Acharya realised that in this Kali kaal ( current times) in this Arya khand of Bharat Kshetra, the Jain dharma will be dominated by the partiality towards their Sangh (group) and not with impartial attitude. Hence he divided them into groups. The Munis who had come from caves were called Nandi, some were called Veer.

92. Out of the Munis who had come from the garden of famous Ashoka trees, he called some as Aparajit and some as Deva.

93. Out of those Sadhus who had given up homes and residing in Panch Stoop Niwas some were called Sen and some were called Bhadra.

94. Out of the Sadhus who had conquered the senses and were staying under the branches of a great tree named Shalmali, some were named Gunadhar and some were called Gupt.

95. Out of the Munis who had come from the caves within the Kesar tree , some were called Singh and some were named Chandra.

96.  In this manner those Munis who had come from residences within caves were named as Nandi and Veer. Those who had come from gardens of Ashoka trees were called Deva and Aparajit. Those who had come from the Panch Stoop Niwas were called Sen and Bhadra. Those who came from roots of Shalmali trees were called Gunadhar and Gupt. Those who came from roots of Kesar trees were called Singh and Chandra.

97-98. Gurus from another school have described the Munis coming from the caves as Nandi , those from Ashoka trees as Deva, those from Panch stoop as Sen, those residing in roots of Shalmali trees as Veer and those residing in roots of Kesar trees as Bhadra.

99-100. As per the acceptance of Pujya Arhad Bali Acharya, Munis coming from caves and those coming from Ashoka trees were Nandi and Deva respectively. The residents of Panch stoop were Sen, Shalmali trees were Veer, and Kesar trees were Bhadra and Singh.

101. Thus the Munis offering obeisance to Acharya Arhad Bali, the promoter of Muni Sangh were belonging to five kulas (groups) as per their practices: (1) Coming from the caves (2) Coming from Ashoka trees gardens  (3) From Panch Stoop Niwas (4) From Shalmali trees roots (5) From Kesar trees roots.

Continued…..

Shrutavatara - I

                                                                            

                                                      Preface

The Shrutavatava granth written by Acharya Indra Nandi is a rare and extremely important manuscript which describes the historical sequence of events for the benefit of Jain philosophers and historians. Nowhere else in such detail the history of Jain scriptures has been described. That is why it is one of the most referred documents whenever the history of Jainism is discussed.

It is gratifying to note the kind of efforts which were made in ancient times when the means for preservation of scriptures were negligible, to ensure that the future generations would not be deprived of the knowledge as described by Bhagwan Mahaveer in his divine sermon. One is overwhelmed with gratitude to see the troubles which were taken by the  Munis and Acharyas to  preserve the scriptures and pass it on. This book by Acharya Indra nandi in 10^th century is one such document which describes in detail, how the scriptures were passed on orally as well as by writing.

On reading it one can appreciate, how fortunate we are, to be able to access scriptures like shatkhandagam and Kashaya Pahud; thanks to the legacy of scores of Munis who cultivated the culture of preservation of scriptures and passing it on for future generations.

In consonance with the same spirit I have attempted to translate it into English for the benefit of those who cannot read Hindi hoping it would give them some idea of the strong roots that Jainism is adorned with. The Hindi version I have used for translation was written by Pandit Vijaykumar Shastry and published by Anenkant Vidwat Parishad. It has 187 gathas which would be completed  in three instalments  of the blog. 

Shrutavatara - I

1. Myself Indranandi, bowing to last Tirthankara Shri Vardhaman Swami, who is worshipped by all the Devendras  (Indra of the Devas)  being  the Deva amongst the Devas i.e. Veetrag Deva belonging to the tradition of benefitting the world , describe the treasure of  Shrutagyan in the form of birth and creation of scriptures of Agam (which are originally stated by Arihantas).

2. Although the shrutagyan in the form of bhava shruta  is beginningless and endless , but in the context of creation of scriptures it has a generation and destruction which will be described by myself ( Indranandi) who is identical to them ( having the nature of birth and death.)

3. In this Bharat Chhetra (region), two types of periods are always prevalent by the names of Avasarpini and Utsarpini during which the height and age of Jivas keeps decreasing or increasing.

4. Individually the Avasarpini and Utsarpini periods are equal to 10 Koda kodi sagar and together they are equal to 20 koda kodi sagar or One kalpa kaal.

5. Omniscient Jinendra bhagwan has described  the divisions of kaal. As per that each of Avasarpini and Utsarpini kaals have six divisions each. Presently Avasarpini kaal is prevalent in which the height and age keeps reducing.

6. The first division of Avasarpini kaal is Sushama Sushama. The second kaal is Sushama, third is Sushama- Dushama, fourth is Dushama-Sushama, fifth is Dushama and sixth kaal is Dushama- dushama.

Comment: Presently Dushama period is prevalent in Bharat Kshetra.

7. The duration of the first three kaals out of the six kaals , namely Sushama-sushama, Sushama, Sushama-Dushama  is four koda kodi sagar, three koda kodi sagar and two koda kodi sagar respectively.

8. The duration of the fourth period of Avasarpini kaal i.e. Dushama-Sushama kaal is 42000 years less than one koda kodi sagar.

9. The last but one i.e. the fifth period of Avasarpini kaal has a duration of 21000 years. The duration of last i.e. the sixth period is also 21000 years.

10 The height of the body during the different periods of Avasarpini kaal are six thousand dhanush, four thousand dhanush, two thousand dhanush, five hundred dhanush , seven hands and one hand respectively.

Comment: In the first period the height of men  is six thousand dhanush (length of bow) or 3 kosh which gradually reduces to four thousand dhanush or 2 kosh in second period. In third period it is limited to two thousand dhanush or 1 kosh. In fourth period it is 500 dhanush ( one dhanush = 4 hands).In fifth period it is just 7 hands while in sixth period it is maximum of 1 hand (1 hand= 1 feet).

11. The age of the people in those six periods of Avasarpini kaal are three palya, two palya, one palya, one poorva koti years, 120 years and 20 years respectively.

Comment: One palya is asamkhyata (innumerable) years , one poorva koti is 84lakh x 84 lakh x 10000000 years.

12. In that Avasarpini period after the completion of the first two periods and with one eight of third period remaining ( i.e. 1/8 palya period remaining) , the kulkars were born who were as follows:

13-15. These 14 kulkars were as follows: (1) Pratishruti (2) Sanmati (3) Kshemankar (4) Kshemandhar (5) Seemankar (6) Seemandhar (7) Vimalvahan (8) Chakshushman (9) Yashaswan (10)Abhichandra (11) Chandrabha (12) Marudeva (13) Prasanjit and (14) Nabhiraj

They used to control and administer the people with their brilliance and the people breaking the rules were disciplined with just three words Ha ( sad ! ) Ma ( don’t do !) and Dhik  ( Shame on you !)

16. First five kulkars from Pratishruti to Seemankar used to discipline using the word “Ha !” alone. The next five kulkars from Seemandhar to Abhichandra used to discipline using the  words “ Ha! “ and ‘Ma!” The remaining kulkars from Chandrabha to Nabhiraj used to discipline using all the three words “ Ha ! Ma! & Dhik!” . In addition Bharat who was son of last kulkar Nabhiraj, used to discipline with body punishment along with the three words. Thus during the period of kulkars the public mind was slowly getting corrupted continuously.

17-19. The fourteen kulkars removed the fear of the people ignorant about the changes from the end of Bhog Bhumi to the beginning of Karma Bhumi in the following manner and administered them:

(1) Pratishruti Kulkar explained them about the rising and setting of sun and moon etc.

(2) Sanmati kulkar explained them about the movements of sun, moon and the stars.

(3) Kshemankar kulkar explained them about the naturally generated cruelty etc. in the animals at that time and the method of protecting themselves from it.

(4) Kshemandhar Kulkar protected those cruel animals by separating them from the human society.

(5) Seemankar kulkar controlled the  conflicts arising out of reduction of kalpa Vrikshas ( trees providing whatever desired) by organizing people in groups using a certain number of trees.

(6) Seemandhar Kulkar explained them to respect each other’s territory so as to avoid conflicts.

(7) Vimalvahan kulkar taught them  about riding the horses, elephants etc. animals.

(8) Chakshushman kulkar  taught them about not fearing from seeing their own offspring.

(9) Yashaswan kulkar preached  them to be happy after seeing the faces of their children.

(10) Abhichandra kulkar taught them to be happy on seeing the playfulness of the children and coached them to call the children by names etc.

(11) Chandrabh kulkar taught them to live with their children like a family while they themselves are alive.

(12) Marudeva Kulkar taught them to work for livelihood and methods for crossing the river using boat etc.

(13) Prasanjit kulkar taught them the methods for cleansing the body of the newborn and how to win over the enemies.  

(14) Nabhiraj kulkar (father of Tirthankar Rishabh Deva ) taught them of the method of cutting the stem of the new born. He also preached them not to be surprised and afraid  of the clouds gathering in the sky.

20-21. Subsequently a son named Rishabh was born to the last Kulkar King Nabhiraj and his queen Marudevi giving them immense pleasure. He was the  first of the Tirthankaras. He propagated the proper Dharma Teerth in the Bharat Kshetra and attained Nirvana. After him the sruta gyan (as propounded by him) continued in uninterrupted form for a period of 50 lakh Crore Sagar.

22. Subsequently after Adinath Vrishabh Jinendra , Ajit Nath was born as second Tirthankara, who also preached the same Tatvas (elements) as Vrishabh Jinendra and passed on the complete Agam sruta gyan to his disciples properly and attained Nirvana in the same way as Vrishabh Jinendra. 

23-24. In this manner from Ajitnath the second Tirthankara to Chandaprabhu bhagwan the eigth Tirthankara , for periods of 30 lakh crore sagar, 10 lakh crore sagar, 9 lakh crore sagar, 90 thousand crore sagar, 9000 crore sagar, 900 crore sagar, 90 crore sagar respectively the sruta gyan was continuously present till 9^th Thirthankara Pushpadant.

After passage of time of  50 lakh crore sagar of first Tirthankara Bhagwan Adinath Rishabh Deva, Ajit Nath was the second Tirthankara.

On completion of 30 lakh crore sagar after Ajit Nath Tirthankara, Sambhav Nath was the third Tirthankara.

After another 10 lakh crore sagar , Abhinandan Nath was the fourth Tirthankar.

Upon passage of 9 lakh crore sagar Sumati Nath was the fifth Tirthankar.

After 90 thousand crore sagar Padma Prabha was the sixth Tirthankar.

Upon passage of 9000 crore sagar Suparshwa Nath was the seventh Tirthankar.

900 crore sagar after Suparshwa Nath Tirthankar, Chanda Prabh was the eight  Tirthankar.

90 crore sagar after Chanda Prabh , Pushpadant was the ninth Tirthankar.

From Sambhav Nath Tirthankar to Pushpadant Tirthankar the sruta gyan was present continuously uninterrupted.

25. Subsequently after a period of one quarter of a Palyopam less than 9 crore sagar after Tirthankar Pushpadant , the continuity of sruta gyan as propounded by his divine sermon  was severed.

26. After a break of one quarter of Palypopam period for the Teerth, the tenth Tirthankar Sheetal Nath was born who rekindled the Sruta gyan with his divine sermon.

27-28. The heritage of the dharma continues uninterrupted during the teerth of 10^th Tirthankar SheetalNath for a period of 100 sagar, half palya and  6625000 years less than One crore sagar. For last half palya there was a break in sruta gyan after which 11^th Tirthankar Shreyans Nath was born.

29. The dharma propounded by 11^th Tirthankar Shreyans Nath continued for a period of ¾ palya less than 54 sagar when it got severed.

30. After a gap of ¾ palya 12^th Tirthankar Vaasu Pujya was born who continued the tradition of teerth and attained moksha.

31-32. After completion of ¾ palya less than 30 sagar of Tirthankar Vaasu Pujya, the dharma was discontinued for a  period of ¾ palya. It was continued by 13^th Tirthankar Vimal Nath for a period of ¾ palya less than 9 sagar  when it got discontinued. It was continued by 14^th Tirthankar Anant Nath for a period of ½ palya less than 4 sagar before getting interrupted. It was continued by 15^th Tirthankar Dharma Nath for a period of ¾ palya less than 3 sagar when it gor interrupted for a period of ¼ palya. 

33. Subsequently 16^th Tirthankar Shanti Nath was born and continued the tradition of dharma and attained Moksha.

Continued……...