34-37. After
a period of ½ palya in the teerth of Tirthankar Shanti Nath , 17th
Tirthankar Kunthu Nath was born who continued the tradition for 1000 crore years less than ¼ palya when 18th
Tirthankar Arah Nath was born. Malli Nath was born as 19th
Tirthankar after a period of 1000 crore years. After 54 lakh years in his
teerth 20th Tirthankar Muni Suvrat Nath was born. After 6 lakh years
of his tradition 21st Tirthankar Nami Nath was born. After
completion of 5 lakh years in his teerth 22nd Tirthankar Nemi Nath
was born. 83750 years after him, Parswa nath was the 23rd
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 23rd Tirthankar Parshwa Nath, shri Vardhaman was born as the
last 24th 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…..
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