Amtagadadasao 1.1.1

1.1.1

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ caṃpā nāmaṃ nayarī| punnabhadde ceie–vannao|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ ajjasuhamme samosarie| parisā niggayā| dhammo kahio| parisā
jāmeva disiṃ pāubbhūyā tāmeva disiṃpaḍigayā|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ ajjasuhammassa aṃtevāsī ajjajaṃbū jāva pajjuvāsamāṇe evaṃ vayāsī– jai ṇaṃ bhaṃte! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ ādikareṇaṃ jāva saṃpatteṇaṃ sattamassa aṃgassa uvāsaga-dasāṇaṃ ayamaṭṭhe pannatte, aṭṭhamassa ṇaṃ bhaṃte! aṃgassa aṃtagaḍadasāṇaṃ samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ ke aṭṭhe pannatte?
evaṃ khalu jaṃbū! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ aṭṭhamassa aṃgassa aṃtagaḍadasāṇaṃ aṭṭha vaggā pannattā|
jai ṇaṃ bhaṃte! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ aṭṭhamassa aṃgassa aṃtagaḍadasāṇaṃ aṭṭha vaggā pannattā, paḍhamassa ṇaṃ bhaṃte! vaggassa aṃtagaḍadasāṇaṃ samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ kai ajjhayaṇā pannattā?
evaṃ khalu jaṃbū! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ aṭṭhamassa aṃgassa aṃtagaḍadasāṇaṃ paḍhamassa vaggassa dasa ajjhayaṇā pannattā, taṃ jahā–

Preamble:
The Eighth Anga of Dwadasangi (twelve parts of Jain holy scriptures and canons) named Antakrud-dasha sutra begins in question-answer style.
Arya Sudharma-Swami is staying in Prunabhadra temple of Campa city. Jambu Swami courteously asks him that ShramanaBhagavana Mahavira has described what facts and matter in Eighth Anga-Antakrud-dasha 'Sutra. In reply Ganadhara Sudharma Swami describes the contents of Eighth anga.
In this Eighth Anga, there are eight sections or divisions and ninety chapters. From first to fifth sections, there are fiftyone (51) chapters. These chapters contain the description of fortyone (41) princes and ten (10) queens, relating to the royal family of Vasudeva Shrikrushna. All this description of consecration, austerities, practising of self-control and restrain is very heart-throbing and titillatory.
All these practisers took place during the period of Bhagavana Ariitaneri.
Sixth, seventh and eighth divisions or sections include titillatory description regarding the propiliation of pure conduct and austerities of sixteen (16) male (men) and twentythree (23) female (women) propitiators during the period of Bhagavana Mahavira.
As thus, in the ninety chapters of eight sections or divisions, there is the description of 57 men and 33 women. All ninety self-practisers who attained salvation, by practicing pure propiliation of right knowledge, faith, conduct and austerity; so ending the circle of births and deaths, in that very existence-therefore those are called antakrud (end-doers).
Chapters (Adhyayanani) - 1 to 10
-At that time and at that period there was a city, named Campa. That city was very beautiful and so describable.
In the middle of north-eastern direction (Ishana kona) of the Campa city, there was a garden named Prunabhadra, which was very beautiful, heart-attracting and pleasure giving; so it was describable. Amidst that garden in the middle of northeastern direction, there was a sanctuary (temple) of a Yaksa (deity) named Piirttabhadra.
In the city Campa at that period, a great king named Konika ruled, who was a very brave and great warrior. He was unconquerable like the great mountain Himavanta and saviour of his nation (the territory of which he was ruler).
[1...]Commentary: -
Here in the clause 'tenam kalenamtenam samayenam' the words kala and Samaya are used in different meanings. The word 'kala' here denotes - the fourth division (aaraa) of present avasarpini age; and word samaya is used for the period when the description is taking place. It means when Bhagavana Mahavira and Ganadhara Sudharma were present or were in existence. Thus the meanings of kala and samaya are different.
Campa city was one of the beautiful cities of India at that time. Beauty and enrichment of this city is vividly described in Aupapatika sutra. It was the capital of Anga desha. But after the death of king Srenika, his son king Konika made this city his capital, leaving the city Rajagruha. Nirayavalika Sutra describes the episode like this---
The ruler of Magadha country, king Shrenika became very old. Among all his sons, Ashokacandra Konika, was eldest, brave and ambitious. His name was Ashokachandra; but his small finger was damaged (Kuni). So his Konika name became familiar.
King Shrenika gave two invaluable things of kingdom to his two younger sons Halla-Vihalla, one was god-given necklace (Devanami hara) and the other was elephant Senchanaka. It angried prince Konika. Inspired by eager ambition to fetch the throne, he conspired along with his ten other brothers and imprisoned king Shrenika. He himself became the ruler of entire Magadha country, and gave small territories to his ten brothers.
Being coronated and adorned with the signs of kingship Konika came to his adorable mother Chelana to bow down at her feet; but seeing the son coming, the mother turned her face to other side. Konika said-"O mother!Are you not happy seeing your son as a king?"
Queen Chelana angrily rebuked-"The most affectionate father, without caring for his own life, gave the life to his son due to hearty affection; the same son, becoming greedy of kingdom, imprisons his own father, encages him and himself becomes king; which mother will like to see the face of such father-torturing son?"
Listening the agony-hearted words of mother, the heart of Konika grieved. He asked with curiosity-"How did father give me life? Did he really love me?"
Chelana said-such a deep affection to a son can be found in the hearts of some fathers only. If you want to know, then listen. When you were in my womb then a hateful but keen desire engrossed me that I must eat the flesh of the heart of your father. I could not express such a hateful desire; but grief overtook me. Anyhow your father could know the cause of my grief. Then with courage and cleverness he fulfilled my that hateful desire.
At the moment of your birth, I was filled with hateful thoughts about you that what's the use to give birth to a father-torturing son like you? I had you thrown in a dustbin by my maid slave. There a cock cut your little finger assuming you as a lump of flesh. But as soon as your father became aware of this episode, he rebuked me, went and brought you from the dustbin, and nurtured you with enormous love. Your damaged finger became septic. Due to pus you bitterly weep in the night. Then yourfather sucked the pus of your finger by his own mouth and vomited (threw) it. In this way, he used to subside your pain.
Expressing all this eyes of Chelana became wet.
Hearing such an episode from mother, Konika wept bitterly due to repentance. He ran to prison, taking an axe in his hand, to cut the chains and fetters of his father. Seeing Konika coming, with an axe in his hand, king Srenika thought-this kingdom-greedy, stupid son is coming to kill me. So it would be better that I myself Aagam - 08 - Antakrud-dasha
Antakrud-Dasha- Ana-08 - varga-1. Chapter- 1 to 10
die than to die such a cruel death. Thinking thus, he gave up his life by sucking and crushing the diamond studded in his ring.
Due to the death of the father, Konika was engrossed with great grief. He wept bitterly remembering his father. For many a days he was drowned in sorrow. While walking in park etc., sorrow lessened but as he sat on the throne he became sorrowful in the memory of his late father. (Nirayavalika sritra)
For relief of this great sorrow, in the end according to the council of his ministers he left Rajagrha and made Campo city as his capital.
Although king Konika, due to his lustfulness for kingdom, had done a most shameful deed-imprisoning his father; but afterwards by the advice and admonishment of his mother, he repented much and was filled with feelings of respect towards his parents.
Thereby he is called courteous to his parents in fain Agamas. He was also a great devotee of Bhagavana Mahavira.
Aupapatika sutra describes that king Konika had appointed a person, entitled PravrttiWiduka, on an enormous salary. There were many servants under him, their duty was to collect information about Bhagavana Mahavira; and that pravrtti Vaduka used to give full report about Bhagavana Mahavira to kingKonika every morning.
The commentator of Aupapatika sutra, discussing the great personality of king, has described that a king must have five special characterstics like the great mountain Himavana.
As mountain Himavana confines the boundary limit of Bharatakshetra, so a ruler saves the boundary of his territory.
As the mountain saves the territory from external enemies, so the king saves country from external invasions.
As the mountain is the treasure of herbs, roots etc., so the ruler should he full of virtues like-forgiveness, valour, generosity, charity etc.
As the mountain remains stable in storms and hurricanes, so the ruler remains steadfast in his policy-rules and regulations.
As the mountain is the base or support for all living beings, so is the ruler for his public.
Konika was like the father of his subject, saviour, peace-giver and always. beneficial for all.
Arya Jambu accepted consecration from Sudharma Swami, when he (jambu) was of 16 years of age and after salvation of Bhagavana Mahavira. Twelve years after the salvation of Bhagavana Mahavira, Arya Suclharma became omniscient. This episode of teaching the Agamas should be of the time when the age of, jambu Swami was between 24-28 years.
Antevaasi-a disciple who lives always near to his preacher, or a favorite disciple of a teacher.
At that time and at that period, elder sage (sthavira) Arya Sudharmd Swami with his five hundred mendicant disciples, according to the sage rules, wandering from village to village happily came to Purnabhadra garden ofCampa city.
Knowing about arrival of Ganadhara Sudharma Swami, the citizens full of faith came to bow down to himand to listen his religious sermon. Ganadhara Sudharma gave religious sermon to present congregation. Listening that sermon.many persons accepted vows of renunciation and expiation and afterwards went back to their houses.
At that time and at that period, the favourite or alwaysliving near disciple of Sudharma Swami, after the departure of the congregation, Arya Jambu courteouslybowing down asked-0 Bhagawan!The beginner (propagator) of religion ShramanaBhagavana Mahavira Swami described this subject matter of seventh Afigasntra, then 0 Bhagawan! What subject matter he described in the Eighth Angasutra- Anta-kruddasha Sutra?
[... 1] Commentary: -
In thissutra the words 'Java' and `vannao' are used many times and will be used further. These words are used in many sutras. Meanings of both the wordsare as follows
Java means 'yavat'-until, upto that definite point. By this word it is pointed out that the detailed reading and vivid description of this very subject has been done elsewhere-the other sutra or sutras that should also be conceived here. At this very point, according to reference.
The word 'Vannao' used for throwing light on various specialities of related reference and subject matter. There are many describable things, their features and qualities are also many. As the descriptions of city, mountain, garden, park, king etc., are vividly made at some particular places in sutra or sutras that should not be repeated over and again. For this purpose word Vanno (descriptive or describable) is used. It also points out that the reader should conceive the entire subject related and referred at the very point. The detailed description of Campa city and Prunabhadra chaitya we get in Aupapatika Sutra.
Parisa niggaya Java- Here 'java' word indicates many kinds ofcongregations, many purposes of their coming, the knowledge of soul etc., elements, consecration, accepting house holder's vows etc., and various subjects like this should be known from Aupapatika sutra.
Suhamme there java- Here the word Java' indicates to conceive alland all about Sudharma Swami. In, Jnata-dharma-kathanga Sutra, chapter 1, the full and vivid description of the personality and personal traits of Sudharma-Swami has been given in a very lucid style.
Here the word sthavira (elder sage) is used for Sudharma Swami. Sudharma Swami accepted consecration when he was 50 years of age, and remained upto 30 years in the service of Bhagavana Mahavira. This episode is narrated after the salvation of Bhagavana Mahavira. Therefore at this time the age of Sudharma Swami should be more than eighty years.
The word sthavira (elder sage) means the sage who himself remains stable in religion and religious rites and rules and should be capable to make others also stable in religion and sage activities.
Three types of elder sages are described in Agamas. Vaya sthavira (Elder by age)-He must be at least sixty years of age.
Diksha sthavira (Elder by consecration)-He must have been consecrated at least twenty years before.
Shrut thavira (Elder by knowledge)-He must know the meaning of Sthananga and Samavayanga.
Arya Sudharma was elder sage by all the aforesaid three points of view.
'Arya'-in ancient times the word 'Arya' was an address denoting honourable, Superior etc. This address was frequently used for the learned persons and persons Opulent with rectitude
We get the word Arya (Prakruta form Ajja) used for Ganadhara Sudharma, Jambu and later preachers in Agamas and later literature.
In Jain tradition the word 'Bhante' is frequently used for religious teachers, preachers and authentic persons. The word 'Bhante' has many renderings, likeopulated with the high virtues of right knowledge, faith, conduct etc., or Bhavantadestructor of the cycle of births and deaths. This meaning should also be conceived by the word Bhagavana.
SudharmaSwami-Definitely Jambu! Shramana Bhagavan Mahavira,who has attained salvation, described eight sectionsOr divisions of Antakrud-dasha.
Jambu! -Bhagavan! If, Shramana Bhagavana Mahavira has described eight sections or divisions of Antakrud-dasha, then how many chapters he has described in first section.
Sudharma- Jambu! Shramana BhagavanaMahavira has told ten chapters of first section ofAntakrud-dasha sutra, which are as following