THE NARRATIVE OF UDHAYANA RAJA IN NIRVICHIKITSA ANGA

Once upon a time, Saudharma Indra was holding his 'Sabha' (court). In this 'Sabha' he was discussing the importance of Nirvichikitsa Anga of Samayag Darshan. While doing so, he highlighted the name of Udhayana king of Rourakpura, a city in Vasta Desh and considered him an absolute follower of all the Angas of Samayakdarshan including the Nirvichikitsa Anga.

On hearing him, a deva named Vasav, decided to go to earth and test the firmness of king Udhayana in Nirvichikitsa Anga. As all devas have the power to change their shape and form, Vasav converted himself to a Muni (Jain sadhu) suffering from leprosy (Kusta roga) and his whole body was badly stinking. The Muni (Vasav deva) then went to the palace of king Udhayana, who offered him' Ahar' (meal). Devas do not take any food like us; whenever they feel hungry, Amrit (ambrosia) drops in their throat automatically. But hypothetically, Vasav devta ate the food offered by the king Udhayana and his queen Prabhavati to his full satisfaction. Both of them prepared the food with all possible precautions and offered with great devotion.

After eating the food, the Muni, who was badly stinking due to excretions from his body, vomited the food that he ate. All the members of the family present ran away in disgust, but the king and the queen stayed behind. They started cleaning the Muni's body. But before they could finish, the Muni vomited again. This time, the Muni vomited all over the king and the queen. Neither of the two felt bad about it, but regretted that on account of their negligence, some harmful food has been served to the Muni. They thought that they had

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committed a great sin, washed the Muni's body and begged for his pardon. The behaviour of the king and the queen and their remorse greatly impressed Vasav deva. He removed his disguise and explained how he had come to test their firmness in Nirvichikista Anga.

Vasav Deva was very happy with the observance of Nirvichikista Anga by the king and gave him precious jewels. The deva then went back to heaven.

King Udhayana subsequently adopted Jain Deeksha from Vardhman Swami, performed penance and attained Moksha. The queen Prabhavati became deva in Brahma heaven on account of her good deeds and penance.

THE NARRATIVE OF REVATIRANI IN AMUDHRASTI ANGA

Chandraprabh was the king of Meghdoot city in the Southern series of Vijayardhar Parvat. He was young and beautiful. He had mastered many divine vidhyas and as such was called "Vidyadhar". On account of his Vidyas, he could walk in the sky, change the size and shape of his body and act in many other unusual ways, and thus he almost looked like a demigod. He was very popular amongst his people; he was also highly religious and took keen interest in religious performances. One day, tired of worldly life, he handed over his kingdom to his son Chandershekar and retained only a few vidyas that were required for benevolence, worship etc. He then went to Southern Mathura and met Guptacharya Muni. He was initiated as Kshullaka by the Muni and remained with him. He was always in high spirits.

After sometime, he decided to go to Northern Mathura. Out of courtesy, he asked Guptacharyaji for a message that he would like to convey to the residents of the city. Muniji told him to convey his Namostu to Suvrati Muni and blessings to Rani Revati, who was the chief queen of king Varun, Chandraprabh was astonished at this message meant only for two persons, because there were other important persons in Northern Mathura. For instance, there was Bhavyasen Acharya conversant with eleven Angas of Shastra and many other religious personalities. He, therefore, referring to Acharya Bhavyasen and other religious people, repeated his question thrice. But every time he received the same reply. As Muniji was not liable to prejudices, Kshullaka thought that there must be some strong reason and hidden meaning on account of which only two persons were selected for Muniji's message.

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First he went to Suvrati Muniji and conveyed his Guru's Namostu. SuvratiMuniji was greatly pleased and received Kshullaka with great love and affection. Then he went to the cave of Acharya Bhavya Sen. At that time Acharyaji was going for morning natural call (sauch). Acharyaji did not talk to him, even then he took his Kamandalu (special type of pot which contains water for cleaning) and followed Acharyaji.

Kshullaka wanted to test Muniji. He therefore, through his Vikriya ridhi, created green grass all along the passage. The entire area visible to the eye was full of grass. Kshullaka asked Muniji, as trees, water and grass are all 'Jivas' according to Jinagam, how he was going to walk over the grass. But, although, Muniji had learnt all the eleven Angas of Shastra and knew that grass was also Jiva, he was devoid of faith in Jinagam. So, showing no regard to the teachings of Agam, he quietly walked over the grass. To test Muniji further the Kshullaka, through his vidya, dried all the water in the Kamandalu. When Muniji needed water for cleaning, he to his surprise found it completely empty. Muniji, with total disregard of Agam principles, went to the river nearby and cleaned his hands etc. with mud and water taken from the river. Kshullaka, then clearly understood that Bhavya Sen was not a real Muni and was a Mithyadrashti and 'Abhvya', who will never attain Moksha (ratantraya) i.e. Samyagdarshan, Samyaggyana and Samyagcharitra. He was very unhappy over this experience with Bhavyasen and called him Abhavyasen.

The next day Kshullaka appeared in East Mathura and disguised himself 'Brahma' with four faces, sitting in Padmasan and surrounded by celestial beings, devils, etc. The king of the town, Acharya Bhavyasen and many other people went to see Brahma, but despite

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persuasions from many people, Revati Rani did not go. Then again in the Southern portion Kshullaka appeared as 'Narayan' having four arms, equipped with weapons etc. seated on a peacock (Garudh). Most people went to see him but Revati . Rani did not go this time also. Kshullakaji again appeared, this time in the West, in the form of Shankar with Parvati and many weapons etc. He was seated on a bullock. This· time also many people came to see him but Revati Rani did not come. Finally Kshullakaji appeared in the North, in the form of a Jain Trithankara in a Samosharan i.e. one who is venerated by all types of creatures. He was ornamented with all the eight Pratiharyas. This time again all the people went to see him, except Revati Rani, who refused to go. Many people told her that he was a Tirthankar and was in a 'Samosharan'. He was being worshipped not only by Shravaks and Shravikas but also by Munis and Acharyas. She did not agree with them and explained that according to Jinagam there were only 24 Tirthankars, nine Narayans and 11 Rudras. Sometime back, Lord Mahavira, who was the 24th Tirthankar, has attained Moksha. Therefore, how could he be a Tirthankar? He is surely a hoax or a Vidyadhar appearing in this deceptive form through his vidya.

Kshullakaji wanted to test Revati Rani further in her firm belief in Jinagam. He, therefore, through his 'vidya' made himself very frail, weak and diseased. In this condition he pretended to have become unconscious and laid himself down on the path near Revati Rani's palace. As soon as Revati Rani learnt that a Kshullaka was lying unconscious outside her palace, she rushed out, brought him into the palace, and treated him as if he was her own child. Kshullakaji was given delicious food, but he vomited on the spot and stink badly. The queen cleaned everything and blamed herself. She felt

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that some unsuitable thing had gone with the food and found herself guilty on that account. KshullakaJi was greatly impressed by Revati Rani's devotion to Jinagam and revealed his true identity. He greatly admired her Amudhdrastiva Anga of Samyagdarshan and her devotion to Jinagam. He then conveyed his Guru's blessings to her. Then Kshullakaji 'went back, to his Guru.

Later on, king Varun, the husband .of Revati Rani, handed over his kingdom to his son Shivakirti. Varun and 'Revati Rani took Jinadeeksha from Muni Guptacharya. They performed penance, and as a result Varun became Deva in Mahindra heaven and Revati Rani became Deva in Brahma heaven.

THE NARRATIVE OF JINENDRA BHAKTA IN UPAGUHAN ANGA

In Patliputra of Saurashtra desh (presently Gujarat State) there lived a king named Yashodhar, with his queen Suseema and his son Suveera. Suveera indulged in all the seven vices and was always guarded by persons like him.

One day, he was informed by his guards about a precious 'Chhatratraya' made of rubies and it hung over the statue of Lord Parshva Nath in a temple. The temple was located on the seventh storey of a well guarded building owned by Seth Jinendra Bhakta. He was a great devotee and lived in Tamralipta city of eastern Gaud Desh. Suveers's guards lured him to procure this precious article. So, he asked his companions who could bring it for him. One of his guards, named Surya, boasted and said "What to talk of this 'Chhatratraya' I can bring even the crown of Indra". As such he was entrusted with the job.

Surya disguised himself as a 'Kshullaka' and started on his journey for Tamralipta. He went from place to place. He performed penance through fasting, standing under the sun, rains and rivers in winter etc. But, wherever he went, he caused trouble to the people. At last he reached Tamralipta.

When Jinendra Seth heard of his arrival, he went to him, bowed and conversed with him. Then he took him to his house and asked him to stay on the seventh storey of his house i.e. the place of his destination from where he could easily steal the 'chhatratraya'. Thereafter, the Seth wanted to test the 'Kshullaka'. One day he told the Kshullaka that he was to sail on a business tour and

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asked him to guard the chhatratraya and the temple.

After this, the Seth started on his journey and boarded at the outskirts of his city. When the servants of the Seth were busy packing for the journey, Kshullaka, basically a thief and a habitual sinner, stole the chhatratraya. At night, he came out and set for Patliputra. But the shining jewels of the chhatratraya alerted the guards and they followed him. Kshullaka became afraid of the guards, sought for help. But there was no escape. So at last, he surrendered to the Seth, who was boarding at the outskirts of the city, and requested him for mercy. The Seth immediately understood the whole situation and the real character of the Kshullaka. But when so many guards were after him, what was to be done? Nobody, but the Seth knew that Kshullaka was not a real monk, but a thief. But in the eyes of the others he was a Jain Saint, an idol of renunciation.

Really, Jain saints are models of renunciation. They discard all their own property, however precious it may be. Property is of no value for them. In their lives there is no desire for these earthly valuables. They are always the seekers of Ratantraya nidhi i.e. Samyagdarshan, Samyaggyan and Samyagcharitra - the real treasure of life.

So, how a saint, an idol of such high renundation could have stolen the chhatratraya? But Surya was not a Kshullaka, but a thief in disguise. Seth was a Samyagdarshi jiva, considerate of Upaguhana Anga of Samyaktva. He thought that if he disclosed the identity of Kshullaka to the guards, it would bring a bad name to his own religion and Jain saints. So he adhered to Upaguhana Anga of Samyagdarshan and decided to

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conceal the true identity of the Kshullaka from the guards. He, therefore told the guards that he had himself asked the Kshullaka to bring the chhatratraya to him and ordered the guards to go back. So the guards became afraid of Seth and went back.

Afterwards, Seth took the Kshullaka to a secluded place and told him about the sin which he had committed in stealing the chhatratraya. Seth preached him the gospels of the religion. Surya was much impressed, discarded immediately all his bad habits and became religious minded. He then became Jinendra Bhakta.

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