Vivagasuya 2.1.37

2.1.37

jai ṇaṃ bhaṃte! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ suhavivāgāṇaṃ dasa ajjhayaṇā pannattā, paḍhamassa ṇaṃ bhaṃte! ajjhayaṇassa suhavivāgāṇaṃ samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ ke aṭṭhe pannatte?
tae ṇaṃ se suhamme jaṃbū–anagāraṃ evaṃ vayāsī–evaṃ khalu jaṃbū! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ hatthisīse nāmaṃ nayare hotthā–riddhatthimiyasamiddhe |
tassa ṇaṃ hatthisīsassa bahiyā uttarapuratthime disībhāe, ettha ṇaṃ pupphakaraṃḍae nāmaṃ ujjāne hotthā–savvouya–puppha–samiddhe|
tattha ṇaṃ kayavaṇamālapiyassa jakkhassa jakkhāyayaṇe hotthā–divve |
tattha ṇaṃ hatthisose nayare adoṇasattū nāmaṃ rāyā hotthā–mahayāhimaṃvata–mahaṃta–malaya–maṃdara–mahiṃdasāre|
tassa ṇaṃ adīnasattussa ranno dhāriṇīpāmokkhaṃ devīsahassaṃ orohe yāvi hotthā|
tae ṇaṃ sā dhāriṇī devī annayā kayāi taṃsi tārisagaṃsi vāsabhavaṇaṃsi sīhaṃ sumiṇe pāsai, jahā mehassa jammaṇaṃ tahā bhāṇiyavvaṃ |
tae ṇaṃ se subāhukumāre bāvattarikalāpaṃḍie jāva alaṃbhogasamatthe jāe yāvi hotthā|
tae ṇaṃ taṃ subāhukumāre ammāpiyaro bāvattarikalāpaṃḍiyaṃ jāva alaṃbhogasamatthaṃ vā jāṇaṃti, jāṇittā ammāpiyaro paṃca pāsāyavaḍeṃsagasayāiṃ kāreṃti–abbhuggayamūsiyapahasiyāiṃ| egaṃ ca ṇaṃ mahaṃ bhavaṇaṃ kāreṃti evaṃ jahā mahabbalassa ranno, navaraṃ–pupphacūlāpāmokkhāṇaṃ paṃcaṇhaṃ rāyavarakannagasayāṇaṃ egadivaseṇaṃ pāṇiṃ, navaraṃ–pupphacūlāpāmokkhāṇaṃ paṃcaṇhaṃ rāyavarakannagasayāṇaṃ egadivaseṇaṃ pāṇiṃ giṇhāveti| taheva paṃcasaio dāo jāva uppiṃ pāsāyavaragae phuṭṭamāṇehiṃ muiṃgamatthaehiṃ varataruṇi-saṃpauttehiṃ battīsaibaddhaehiṃ nāḍaehiṃ uvagijjamāṇe–uvagijjamāṇe uvalālijjamāṇe–uvalāli-jjagāṇe iṭṭhe sadda–pharisa–rasa–rūva–gaṃdhe viule māṇussae kāmabhoge paccaṇubhavamāṇe viharai|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇe bhagavaṃ mahāvīre samosaḍhe| parisā niggayā| adīnasattū jahā kūṇie tahā niggae| subāhū vi jahā jamālī tahā raheṇaṃ niggae jāva dhammo kahio| rāyā parisā gayā|
tae ṇaṃ se subāhukumāre samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhe uṭṭhei jāva evaṃ vayāsī–saddahāmi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇa| jahā ṇaṃ devānuppiyāṇaṃ aṃtie bahave rāīsara–talavara–māḍaṃbiya–koḍuṃbiya–ibbha–seṭṭhi–senāvai–satthavāhappabhiyao muṃḍe bhavittā agā-rāo anagāriyaṃ pavvayaṃti no khalu ahaṃ tahā saṃcāemi pavvaittae, ahaṃ ṇaṃ devānuppiyāṇaṃ aṃtie paṃcāṇuvvaiyaṃ sattasikkhāvaiyaṃ–duvālasavihaṃ gihidhammaṃ paḍivajjāmi| ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ kareha|
tae ṇaṃ se subāhū samaṇassa bhagavao mahāvīrassa aṃtie paṃcāṇuvvaiyaṃ sattasikkhāvaiyaṃ–duvālasavihaṃ gihidhammaṃ paḍivajjai, paḍivajjittā tameva cāugghaṃṭaṃ āsarahaṃ duruhai, duruhittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae |
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇassa bhagavao mahāvīrassa jeṭṭhe aṃtevāsī iṃdabhūī jāva evaṃ vayāsī–aho ṇaṃ bhaṃte! sūbāhukumāre iṭṭhe iṭṭharūve kaṃte kaṃtarūve pie piyarūve maṇunne maṇunnarūve maṇāme maṇāmarūve some somarūve subhage subhagarūve piyadaṃsaṇe sūrūve|
bahujanassa vi ya ṇaṃ bhaṃte! subāhukumāre iṭṭhe iṭṭharūve kaṃte kaṃtarūve pie piyarūve maṇunne maṇunnarūve maṇāme maṇāmarūve some somarūve subhage subhagarūve piyadaṃsaṇe sūrūve |
sāhujanassa vi ya ṇaṃ bhaṃte! subāhukumāre iṭṭhe iṭṭharūve kaṃte kaṃtarūve pie piyarūve maṇunnemaṇuṇṇarūve maṇāve maṇāmarūve some somarūve subhage subhagarūve piyadaṃsaṇe surūve|
subāhuṇā bhaṃte! kumāreṇaṃ imā eyārūvā urālā māṇusiḍḍhī kiṇṇā laddhā? kiṇṇā pattā? kiṇṇā abhisamannāgayā? ke vā esa āsi puvvabhave? kiṃ nāmae vā kiṃ vā goeṇaṃ? kayaraṃsi vā gāmaṃsi vā saṇṇivesaṃsi vā? kiṃ vā daccā kiṃ vā bhoccā kiṃ vā samāyarittā, kassa vā tahārūvassa samaṇassa vā māhaṇassa vā aṃtie egamavi āyariyaṃ suvayaṇaṃ soccā nisamma suvāhuṇā kumāreṇa imā eyārūvā urālā māṇussiḍḍho laddhā pattā abhisamaṇṇagayā?
goyamāi! samaṇe bhagavaṃ mahāvīre bhagavaṃ goyamaṃ āmaṃtettā evaṃ vayāsī–
evaṃ khalu goyamā! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ iheva jaṃbuddīve dīve bhārahe vāse hatthiṇāure nāmaṃ nayare hotthā–riddhatthimiyasamiddhe|
tattha ṇaṃ hatthiṇāure nayare sumuhe nāmaṃ gāhāvaī parivasai–aḍḍhe|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ dhammaghosā nāmaṃ therā jāisaṃpaṇṇā jāva paṃcahiṃ samaṇasaehiṃ saddhiṃ saṃparivuḍā puvvāṇupuvviṃ caramāṇā gāmāṇagāmaṃ dūijjamāṇā jeṇeva hatthiṇāure nayare jeṇeva sahassaṃbavaṇe ujjāne teṇeva uvāgacchaṃti, uvāgacchittā ahāpaḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharaṃti|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ dhammaghosāṇaṃ therāṇaṃ aṃtevāsī sudatte nāmaṃ anagāre orāle ghore ghoraguṇe ghoratavassī ghorabaṃbhaceravāsī uccūḍhasarīre saṃkkhittaviula–teyalesse māsaṃmāseṇaṃ khamamāṇe viharai|
tae ṇaṃ se sudatte anagāre māsakhamaṇapāraṇagaṃsi paḍhamāe porisīe sajjhāyaṃ karei, jahā goyamasāmī taheva dhammaghose there āpucchai jāva aḍamāṇe sumuhassa gāhāvaissa gihe anuppaviṭṭhe|
tae ṇaṃ se sumuhe gāhāvaī sudattaṃ anagāraṃ ejjamāṇaṃ pāsai, pāsittā haṭṭhatuṭṭhe āsamāo abbhuṭṭhei, abbhuṭṭhettā pāyavīḍhāo paccoruhai, paccoruhittā pāuyāo omuyai, omuittā egasāḍiyaṃ uttarāsaṃgaṃ karei, karettā sudattaṃ anagāraṃ sattaṭṭha payāiṃ paccuggacchai, paccuggacchittā tikkhutto āyāhiṇaṃ payāhiṇaṃ sarei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva bhattaghare uvāgacchai, uvāgacchittā sayahattheṇaṃ viuleṇaṃ asaṇa–pāṇa–khāima–sāimeṇaṃ paḍilābhessāmīti tuṭṭhe paḍilābhemāṇe vi tuṭṭhe paḍilābhie vi tuṭṭhe|
tae ṇaṃ tassa sumuhassa gāhāvaissa teṇaṃ davvasuddheṇaṃ gāhagasuddheṇaṃ dāyagasuddheṇaṃ tiviheṇaṃ tikaraṇasuddheṇaṃ sudatte anagāre paḍilābhie samāṇe saṃsāre parittīkae, maṇussāue nibaddhe, gehaṃsi ya se imāiṃ paṃca divvāiṃ pāubbhūyāiṃ, taṃ jahā–vasuhārā vuṭṭhā, dasaddhavaṇṇe kusume nivātite, celukkheve kae, āhayāo devaduṃdubhīo, aṃtarā vi ya ṇaṃ āgāsasi aho dāṇe aho dāṇe ghuṭṭhe ya| hatthiṇāure siṃghāḍaga–tiga–caukka–caccara–caummuha–mahāpaha pahesu bahujaṇo aṇṇamaṇṇassa evaṃ āikkhai evaṃ bhāsei evaṃ paṇṇavei evaṃ parūvei–dhaṇṇe ṇaṃ devānuppiyā! sumuhe gāhāvaī puṇṇe ṇaṃ devānuppiyā! sumuhe gāhāvaī evaṃ–kayatthe ṇaṃ kayalakkhaṇe ṇaṃ suladdhe ṇaṃ sumuhassa gāhāvaissa jammajīviyaphale, jassa ṇaṃ imā eyārūvā urālā mānussiḍḍhī laddhā pattā abhisamannāgayā|
taṃ dhanne ṇaṃ devānuppiyā! sumuhe gāhāvaī puṇṇe ṇaṃ devānuppiyā! sumuhe gāhāvaī evaṃ–kayatthe ṇaṃ kayalakkhaṇe ṇaṃ suladdhe ṇaṃ sumuhassa gāhāvaissa jammajīviyaphale, jassa ṇaṃ imā eyārūvā urālā māṇussiḍḍhī laddhā pattā abhisamaṇṇagayā|
tae ṇaṃ se sumuhe gāhāvaī bahūiṃ vāsasayāiṃ āuyaṃ pālei, pālaittā kālamāse kālaṃ kiccā iheva hatthisīse nayare adīṇasattussa ranno dhāriṇīe devīe kucchiṃsi puttattāe uvavanne|
tae ṇaṃ sā dhāriṇī devī sayaṇijjaṃsi suttajāgarā ohīramāṇī–ohīramāṇī taheva sīhaṃ pāsai, sesaṃ taṃ ceva jāva uppiṃ pāsāe viharai| taṃ evaṃ khalu goyamā! subāhuṇā imā eyārūvā māṇusiḍḍhī laddhā pattā abhisamaṇṇāgayā|
pabhū ṇaṃ bhaṃte! subāhukumāre devānuppiyāṇaṃ aṃtie muṃḍe bhavittā āgārāo anagāriyaṃ pavvaittae?
haṃtā pabhū|
tae ṇaṃ se bhagavaṃ goyame samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre annayā kayāi hatthisīsāo nayarāo pupphakaraṃḍayaujjāṇāo kayavaṇamālapiyajakkhāyayaṇāo paḍinikkhamai, paḍinikkhamittā bahiyā jaṇavayavihāraṃ viharai|
tae ṇaṃ se subāhukumāre samaṇovāsae jāe–abhigayajīvājīve jāva paḍilābhemāṇe viharai|
tae ṇaṃ se subāhukumāre annayā kayāi cāuddasaṭṭhamuddiṭṭhapuṇṇamāsiṇīsu jeṇeva posahasālā teṇeva uvāgacchai, uvāgacchittā posahasālaṃ pamajjai, pamajjittā uccārapāsavaṇabhūmiṃ paḍilehei, paḍilehettā dabbhasaṃthāraṃ saṃtharai, saṃtharittā dabbhasaṃthāraṃ durūhai, durūhittā aṭṭhamabhattaṃ pagiṇhai, pagiṇhittā posahasālāe posahie aṭṭhamabhattie posahaṃ paḍijāgaramāṇe viharai|
tae ṇaṃ tassa subāhussa kumārassa puvvarattāvarattakālasamayaṃsi dhammajāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie kappie patthie manogae saṃkalpe samuppajjitthā–dhannā ṇaṃ te gāmāgara–ṇayara–ṇigama–rāyahāṇi–kheḍa–kabbaḍa–doṇamuha–maḍaṃba–paṭṭaṇāsama–saṃbāha–saṇṇivesā, jattha ṇaṃ samaṇe bhagavaṃ mahāvīre viharai|
dhannā ṇaṃ te rāīsara–talavara–māḍaṃbiya–koḍuṃbiya–ibbha–seṭṭhi–seṇāvai–satthavāhappabhiyao, je ṇaṃ samaṇassa bhagavao mahāvīrassa aṃtie muṃḍā bhavittā āgārāo anagāriyaṃ pavvayaṃti|
dhannā ṇaṃ te rāīsara–talavara–māṃḍabiya–koḍuṃbiya–ibbha–seṭṭhi–seṇāvai–satthavāhappabhiyao, je ṇaṃ samaṇassa bhagavao mahāvīrassa aṃtie paṃcāṇuvvaiyaṃ sattasikkhāvaiyaṃ–duvālasavihaṃ gihidhammaṃ paḍivajjaṃti|
dhannā ṇaṃ te rāīsara–talavara–māṃḍabiya–koḍuṃbiya–ibbha–seṭṭhi–seṇāvai–satthavāhappabhiyao, je ṇaṃ samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ suṇeṃti|
taṃ jai ṇaṃ samaṇe bhagavaṃ mahāvīre puvvāṇupuvviṃ caramāṇe gāmānugāmaṃ dūijjamāṇe ihamāgacchejjā iha samosarajjā iheva hatthīsīssa nayarassa bahiyā pupphakaraṃḍayaujjāne kayavaṇamālapiyassa jakkhassa jakkhāyayaṇe ahāpaḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharejjā, tae ṇaṃ ahaṃ samaṇassa bhagavao mahāvīrassa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaejjā|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre subāhussa kumārassa imaṃ eyārūvaṃ ajjhatthiyaṃ jāva viyāṇittā puvvāṇupuvviṃ caramāṇe gāmānugāmaṃ dūijjamāṇe jeṇeva hatthisīse nayare jeṇeva pupphakaraṃḍayaujjāne jeṇeva kayavaṇamālapiyassa jakkhassa jakkhāyayaṇe teṇeva uvāgacchai, uvāgacchittā ahāpaḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai| parisā rāyā niggae|
tae ṇaṃ tassa suvāhussa kumārassa taṃ mahayā jaṇasaddaṃ vā jāva jaṇasaṇṇivāyaṃ vā suṇamāṇassa vā pāsamāṇassa vā ayameyārūve ajjhatthie ciṃtie kappie patthie manogae saṃkalpe samuppa-jjitthā–evaṃ jahā jamālī tahā niggao| dhammo kahio| parisā rāyā paḍigayā|
tae ṇaṃ se subāhukumāre samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhe jahā meho tahā ammāpiyaro āpucchai| nikkhamaṇābhiseo taheva jāva anagāre jāe iriyāsamie jāva guttabaṃbhayārī|
tae ṇaṃ se subāhū anagāre samaṇassa bhagavao māvīrassa tahārūvāṇaṃ therāṇaṃ aṃtie sāmāiyamāiyāiṃ ekkārasa aṃgāiṃ ahijjai, ahijjittā cautthachaṭṭhaṭṭhamatavovahāṇehiṃ appāṇaṃ bhāvettā, bahūiṃ vāsāiṃ sāmaṇṇapariyāgaṃ pāuṇittā, māsiyāe salehaṇāe appāṇaṃ jhusittā, saṭṭhiṃ bhattāiṃ aṇasaṇāe cheettā āloiyapaḍikkaṃte samāhipatte kālamāse kālaṃ kiccā sohamme kappe devattāe uvavanne|
se ṇaṃ tao devalogāo āukkhaeṇaṃ bhavakkhaeṇaṃ ṭhiikkhaeṇaṃ anaṃtaraṃ cayaṃ caittā māṇussaṃ viggahaṃ labhihii, kevalaṃ bohiṃ bujjhihii, tahārūvāṇaṃ therāṇaṃ aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissai|
se ṇaṃ tattha bahūiṃ vāsāiṃ sāmaṇṇaṃ pāuṇihii | āloiyapaḍikkaṃte samāhipatte kālagae saṇaṃkumāre kappe devattāe uvavajjihii|
se ṇaṃ tāo māṇussaṃ, pavvajjā, baṃbhaloe | māṇussaṃ, mahāsukke| māṇussaṃ, āṇae| māṇussaṃ, āraṇe| māṇussaṃ savṭṭhasiddhe|
se ṇaṃ tao anaṃtaraṃ uvvaṭṭittā mahāvidehe vāse jāiṃ kulāiṃ bhavaṃti aḍḍhāiṃ paḍhamaṃ ajjhayaṇaṃ
jahā daḍhapaiṇṇe sijjhihii bujjhihii muccihii pariṇivvāhii savvadukkhāṇamaṃtaṃ kāhii|
evaṃ khalu jaṃbū! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ suhavivāgāṇaṃ paḍhamassa ajjhayaṇassa ayamaṭṭhe pannatte|

Bhante! When Shraman Bhagavan Mahavir has preached ten chapters of Sukha-vipaak, including Subahu Kumar, then what is the text and meaning of the first chapter?
Arya Sudharma replied--- Jambu! During that period of time there was a large city named Hastishirsha. It was rich, prosperous and secured with respect to buildings, wealth, trade and governance.
In the north-eastern direction (Ishan Kone) outside this city was a garden named Pushpakarandak having trees bearing all season flowers and fruits. In that garden there was a temple of Kritavanamalapriya Yaksh. It was beautiful and very popular.
That city was ruled by king Adeenashatru who was highly influential among kings. He had one thousand queens in his inner palace. Chief among them was queen Dharini Devi.
Once while sleeping in her regal palace, Dharini Devi saw a lion in her dream. The story of the birth, of Subahu should be read as that of Meghakumar mentioned in Jnatadharmakathanga Sutra. (So should be read the. description of his birth ceremony, education, etc.). Subahu Kumar attained youth and became capable of enjoying worldly and carnal pleasures.
When his parents realized that Subahu Kumar had become proficient in seventy two arts and had attained desired maturity to enjoy all the pleasures of life, they got constructed five hundred Prasadavatamsak (most exclusive, as the crown is among omaments) palaces, which were lofty, grand, and beautiful. In the middle of these palaces he got constructed a gigantic palace. Like Mahabala, Subahu Kumar was also married. The unique thing about Subahu Kumar's marriage was that he was married to five hundred very beautiful princesses in one day. Following the same tradition, the parents gave five hundred sets of things as dowry. (These gifts included exclusive ornaments, garments, and other large and small household things.) Subahu Kumar resided in these beautiful palaces that reverberated with sound of drums and music as well as dramas. He lived happily enjoying all human pleasures and comforts.
During that period of time Shraman Bhagavan Mahavir arrived in Hastishirsha city. People of the city came to attend his discourse. Like king Kunik, king Adeenashatru also came out to pay homage and attend the discourse with great pomp and show. Like Jamali Kumar, Subahu Kumar also went to pay homage to Bhaga van riding a chariot. Bhagavan gave his sermon, after which the king and the people dispersed.
Listening to and contemplating on the discourse of Shraman Bhagavan Mahavir, that Subahu Kumar was very happy. Subahu Kumar stood up and, after paying homage and obeisance, said "Bhante! I have faith in the word of the Nirgranth (one who is free of all knots, inner and outer). At your pious feet many kings, influential and rich persons (ishvar)... and so on up to... and caravan chiefs (sarthavaha) have been initiated into the Anagar Dharma (the religion of the homeless ascetics;Jain religion) after renouncing their households and tonsuring their heads. In other words, they have accepted the code of five great vows (PanchMahaurat). But I am not capable enough to renounce my household, tonsure my head and embrace asceticism. Therefore I want to accept the householder's code (Grihasth Dharma) of twelve vows including five minor vows (Anuvrats) and seven instructive or complimentary vows of spiritual discipline (Shikshavrats).
Bhagavan said "Beloved of gods! Do as you please and avoid languor when doing a good deed."
Then Subahu Kumar accepted the householder's code (Grihasth Dharma) of twelve vows including five minor vows (Anuvrats) and seven instructive or complimentary vows of spiritual discipline (Shikshavrats) before Bhagavan. After that he returned home riding his chariot.
During that period of time Indrabhuti Gautam Anagar, the senior disciple of Shraman Bhagavan Mahavir asked—"Bhante ! This Subahu Kumar is beloved (of all) having lovable appearance, attractive having attractive appearance, adorable having adorable appearance, enchanting having enchanting appearance, serene having serene appearance, good-looking, and pretty. Bhante ! To many people and even ascetics he appears to be beloved... and so on up to... and pretty.
"Bhante! How this Prince Subahu Kumar got and availed this human opulence? How it appeared before him? What was his name and caste? In which village or settlement was he born? What charity, indulgence, blend and dry food, conduct (ascetic or householder's) and the sermon of which Shraman or Brahmin has helped him attain this opulence? Has he been blessed with this or acquired himself? What is the cause of his acquiring and enjoying this?]
Commentary- The author of this Agam has used fourteen adjectives including isht and ishtaroop to describe Subahu Kumar. He has mentioned further that to many people and even ascetics he -ppears to be beloved... and so on up to... and pretty.' This last statement emphasizes his proficiency in art of living. Some people gain popularity through their social service, charity and congenial speech and behavior. Their morality and social behaviour are excellent but they are not so successful in their religious and spiritual life. They lag behind in the practice of detachment, austerities, vows and self-control. Some people have ideal religious life but they are inept in their social life. Only a person with equal excellence and lofty ideals in every facet of life including religion and ethics, service of the self and others, detachment and indulgence is popular among masses as well as sages. A great sage, hermit, and yogi like Gautam Swami was so pleased and impressed with the social behaviour and religious conduct of Subahu Kumar that he presented his curiosity before Bhagavan. This indicates that Subahu Kumar must have had a unique personality. The aphorism under reference states fourteen adjectives in this regard. These words appear to be synonyms but, in fact, they vary in their nuances and connotations. On the basis of the elaborations by AbhayadevSuri, commentator (Tikakaar) explained these terms as follows--
- Isht (adorable)-One whose behaviour and action is congenial for all, who is liked and adored by all is called isht.
-Isht-roop-Adoration may be due to some specific work oraccomplishment of a person. But isht-roop is a person having adorable appearance.
-Kaant-Adorable appearance could also be for many reasons. But at the same time, he was desirable (kaant) as well.
-Kaant roop—He was good natured. (By good nature of Subahu, he was adorable.)
-Priya-In spite of loving nature a person can fail in invoking love. But one who inspires love is priya (beloved).
Priya roop—one whose appearance inspires love is priya roop (lovable).
-Manojna and manojna roop—whose inner feelings or attitudesmake him appear beautiful is called manojna (beautiful). One having that appearance is manojna roop.
-Manom and manom roop—the quality of being manojna (beautiful) could be momentary and transitory. The adjective manom indicates its permanence. The quality that inspires a profound and memorable experience of beauty makes a person manom. What leaves a lasting imprint of beautiful appearance is manom roop.
-Soma-A person devoid of rage or anger, whose face and eyes are serene and happy, and whose looks inspire peace in others is soma. One with serene nature is soma coop.
-Subhag-auspicious; beholding whom enhances good luck. -Suroop—whose appearance is pretty and nature is friendly. -Priyadarshan-love inspiring; one whose mere look invokes love.
Laddha, patta, and abhisamannagaya-explaining the difference in the meaning and purport of these three terms it has been mentioned that—to inherit wealth earned by ancestors is labdh (laddha); to earn wealth through one's own efforts is prapt (patta); and to enjoy the labdh I prapt wealth is abhisamnvagat (abhisamannagaya). These adjectives subtly convey the kshayopasham (extinction-cum-pacification) of labhantaraya (gain hindering) and bhogantaraya (enjoyment hindering) karmas.
Meaning- (On being asked by Gautam, narrating the story of previous birth of Subahu Kumar Shraman Bhagavan Mahavir said "Gautam! During that period of time there was a prosperous city called Hastinapur in Bharatvarsh area in Jambu continent. A rich merchant named Sumukh lived there.
During that period of time Dharmaghosh Sthavir (senior ascetic) was living. He belonged to a prominent jati (maternal caste) and kula (paternal caste). Wandering from one village to another, along with his five hundred disciples, he arrived at the Sahasramravan garden in Hastinapur city. After seeking formal permission he camped there and commenced enkindling his soul with discipline and austerities.
During that period of time Dharmaghosh Sthavir had a disciple named Sudatt ascetic. He observed noble conduct. He had ingested Tejoleshya after toning it down (Tejoleshya being the firepower acquired through rigorous austerities and having intensity to burn things in a wide range of many Yojans within a moment). He was observing a series of month-long fasts interspersed with a day of meals. On the day of fast-breaking, that Sudatt ascetic spent first quarter of the day in studies and second quarter of the day in meditation. During the third quarter, like Gautam Swami had sought Bhagavan Mahavir's permission to go to seek alms, he sought Dharmaghosh Sthavir's permission to go to seek alms. After that, wandering around he entered the house of Sumukh Gathapati to seek alms.
When Sumukh Gathapati saw Sudatt ascetic approaching, he was pleased and delighted. He rose from his seat, stepped on the foot-rest and got down. He then put off his slippers and took an ekashatika (a long scarf-like non-stitched piece of cloth, also called uttariya). He placed this uttariya on his shoulders (for covering his mouth). As a mark of respect, he took seven to eight steps ahead to greet Sudatt ascetic. He then went around the ascetic three times clockwise and paid him homage and obeisance. After this he proceeded to his kitchen. He was overjoyed with the idea of getting the opportunity to give ample food as alms to the visiting ascetic. He was pleased at the time of giving charity as well as after giving charity.
By giving three-way-pure charity (pure food, pure seeker, pure donor) through threeway-pure means (natural altruism, simplicity, and purity of mind, speech and body) to Sudatt ascetic (in other words, by giving pure food as alms with pious feelings to Suddatt ascetic) Sumukh Gathapati was overwhelmed with joy. Through this pious deed he considerably reduced the extant of the cycles of rebirth and acquired the bondage of karrnas responsible for a birth as a human being. Five divine things appeared in his house (1) Shower of gold, (2) shower of flowers of five colours, (3) falling of clothes, (4) sounding of divine drums, and (5) divine pronouncement of Ahodanam' (great charity).
On the crossing of three roads... and so on up to... and streets people gathered and talked to each other—"Beloved of gods ! Blessed is Sumukh Gathapati! His life has become meaningful."
Commentary—while donating, a sentimental and guileless donor experiences joy three times—(1) the first instance of joy comes with the thought, 'I will donate today. I am fortunate to get the golden opportunity of giving charity today.' (2) The second instance is when every pore of his body is filled with joy during the act of giving. (3) And the third instance is when his joy and contentment continues to enhance with the remembrance of the act of donating.
Trividh-shuddhi (three-way-purity)-(1) Deya shuddha-pure food or alms. (2) Data shuddha-pure donor; sincere and guileless donor. (3) Patra shuddha-pure seeker, such as a detached Shraman. When a donation has such three-way-purity or triple purity it becomes cause of breaking bonds of karmas and reducing extant of the cycles of rebirth.
Appearance of five divine things indicates that the charity was so ideal and lofty that gods effected showers of gold (etc.) in order to commend and popularize the act. (1) Divine shower of gold is called vasudhara. (2) Shower of flowers of five colours—black, blue or green, yellow, white and red. As these divine flowers are created through the power of transmutation or transformation, they are lifeless (achit). (3) Chelotkshepchela means clothes and uileshep means throwing. There is a shower of clothes from the sky, (4) Sounding of divine drums. (5) Divine pronouncement of Ahodanam' (great charity). An astonishing charity is called Ahodanam. When a charityattracts gods and forces them to exdaim-Ahodanam' (Great charity!), it is, indeed, a great charity.
Meaning- Then that Sumukh Gathapati enjoyed a long life of hundreds of years. After his death at the destined moment he descended as a son into the womb of Dharini Devi, the consort of king Adeenashatru of Hastishirsha city. Queen Dharini Devi saw a lion in her dream in her state of partial slumber. Other details have already been stated. This way he is fully enjoying the human pleasures and comforts in his lofty mansions.
Bhagavan added—Gautam! As a consequence of the aforesaid great charity Subahu Kumar availed and acquired this human opulence.
After listening to the story of the past birth of Subahu Kumar Gautam Swami asked—"Bhante! Is Subahu Kumar capable of getting initiated by you into ascetic religion by renouncing his household and tonsuring his head?”
Bhagavan- "Yes, Gautam! He is capable of getting initiated."
Bhagavan Gautam paid homage and obeisance and resumed enkindling his soul with discipline and austerities. of
Some time later Shraman Bhagavan Mahavir left the temple Kritavanamalapriya Yaksh in Pushpakarandak garden in Hastishirsha city and resumed his wanderings in other states.
Here that Subahu Kumar became a Shramanopasak (a devotee of ascetics). He acquired the knowledge of fundamentals including being (soul) and non-being (matter). He spent his time availing every opportunity of donation to the deserving.
Observing the vows of a shravak (Jain layman), Subahu Kumar used to go to the paushadhashala (place for observing partial ascetic vow or paushadh-vrat) on every auspicious day of a fortnight-fourteenth, eighth, fifteenth (both dark or amavasya and bright or purnima). There he would properly inspect and clean (pramarjan) the paushadhashala and inspect the place for disposing excreta. He would then make a bed of hay, sit on it and take the vow of a three day fast (avoiding eight meals or ashtam-bhakt). Having taken the partial ascetic vow (paushadh-vrat) and observing a three day fast he would remain awake and alert absorbed in spiritual contemplation.
Once while absorbed in spiritual contemplation during his partial ascetic vow a thought surfaced in his mind
Blessed are those villages, cities, and settlements where Shraman Bhagavan Mahavir visits.
Also blessed are those kings, nobles (etc.) who, in presence of Shraman Bhagavan Mahavir, get initiated after tonsuring their heads.
Also blessed are those kings, nobles (etc.) who, in presence of Shraman Bhagavan Mahavir, accept the householder's code (Grihasth Dharma) of twelve vows including five minor vows (Anuvrats) and seven instructive or complimentary vows of spiritual discipline (Shikshavrats).
Also blessed are those kings, nobles (etc.) who listen to the sermon of Shraman Bhagavan Mahavir.
Therefore, in case, wandering from one village to another, Shraman Bhagavan Mahavir arrives here; I will also renounce my home and get initiated in his presence after tonsuring my head.
Commentary-the number of adjectives used with Subahu Kumar's contemplation is six. They are (1) Ajjhatthiye-surfacing of thoughts from the depths of soul. (2) Kappiye-to reach the heights of imagination. (3) Chintiye-repeated surfacing of the same idea in mind. (4) Patthiye-to wish and pray again and again for a specific thing. (5) Manogaye-the idea that is still in mind and not expressed in words. (6) Sankappe--crystallization of an idea into a resolve.
According to Yogashastra when a person fully concentrates on his thoughts, his breath, feelings, and life force flows through the Sushumna (the channel of the spinal cord). In that state the thought or resolve materializes soon.
Meaning- Shraman Bhagavan Mahavir became aware of Subahu Kumar's resolve. Wandering from one village to another he arrived at the temple of Kritavanamalapriya Yaksh in Pushpakarandak garden in Hastishirsha city. Following the ascetic norms he sought for a suitable place of stay and commenced enkindling his soul with discipline and austerities.
On getting the news of Bhagavan's arrival people of the city and the king came to pay their homage. Subahu Kumar also came ceremoniously to Bhagavan (like Jamal). Bhagavan gave his sermon to the large gathering and Subahu Kumar. After which the king and the people dispersed.
Subahu Kumar listened to the sermon by Shraman Bhagavan Mahavir. While contemplating over it he got detached and sought permission from his parents to get initiated as an ascetic, as Megh Kumar, King Shrenik's son, did. On getting permission his pre-renouncing lustration was performed like that of Megh Kumar... and so on up to... He became an ascetic, observed the codes of Irya samiti (care of movement)... and so on up to... he became completely celibate.
He studied all the eleven Angas (canons) including Samayik from the senior ascetics of Shraman Bhagavan Mahavir's order. Enkindling his soul by observing numerous austerities including fasting for one, two, three, and more days, he immaculately followed the ascetic code for many years. In the end he took the ultimate vow (sallekhana) of one month duration. At the conclusion of the month long fast (avoiding sixty meals) at the destined moment of death he embraced meditational death after doing critical review (pratikraman). He reincarnated as a god in the Saudharma kalp (a dimension of gods).
Completing the age, state and life by ayukshaya (shedding the life span determining karma particles), bhavakshaya (shedding the divine state determining karma particles), and sthitikshaya (shedding the karma particles determining the extant of life span), the soul that was Subahu Kumar will abandon his divine body and reincarnate as a human being. He will get enlightened. Then after tonsuring his head, will get initiated as an ascetic by sthavirs (senior ascetics). Following the ascetic code for many years he will embrace meditational death after doing critical review (pratikraman). He will reincarnate as a god in the Sanatkumar kalp (the third heaven).
From there he will again reincarnate as a human being. After getting initiated (etc.) he will reincarnate in the Mahashukra Devlok (divine dimension). Descending from there .he will again take birth as a human being and get initiated as before. Then he will reincarnate in the ninth Devlok called Anat. Completing the state and life there, he will again take birth as a human being and get initiated as before. Then he will reincarnate in the eleventh Devlok called Aran. Descending from there he will once again reincarnate as a human being, get initiated and after death reincarnate in the Sarvarthsiddha Viman. Descending from there the soul that is Subahu Kumar will at once take rebirth as a human being in one of the wealthy families in Mahavideh area. He will get initiated like Dridhapratijna Kumar and attain the status of a Siddha.
CONCLUSION- SudharmaSwami concluded Jambu! Shraman Bhagavan Mahavir
Who has attained nirvana, has narrated this text and meaning of first Chapter of Sukhavipaak. So I state."