Amtagadadasao 3.8: Adhyayana 8: gajasukumāla

3.8.13

jai ukkhevao aṭṭhamassa evaṃ khalu jaṃbū! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ bāravaīe nayarīe, jahā paḍhame jāva arahā ariṭṭhanemī samosaḍhe|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ arahao ariṭṭhanemissa aṃtevāsī cha anagārā bhāyaro sahodarā hotthā–sarisayā sarittayā sarivvayā nīluppala-gavala-guliya-ayasikusumappagāsā sirivacchaṃkiya-vacchā kusuma -kuṃḍalabhaddalayā nalakūbarasamāṇā|
tae ṇaṃ te cha anagārā jaṃ ceva divasaṃ muṃḍā bhavittā agārāo anagāriyaṃ pavvaiyā, taṃ ceva divasaṃ arahaṃ ariṭṭhanemiṃ vaṃdaṃti ṇamaṃsaṃti, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmo ṇaṃ bhaṃte! tubbhehiṃ abbhaṇunnāyā samāṇā jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharittae|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ kareha|
tae ṇaṃ te cha anagārā arahayā ariṭṭhanemiṇā abbhaṇunnāyā samāṇā jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇāviharaṃti|
tae ṇaṃ te cha anagārā annayā kayāī chaṭṭhakkhamaṇapāraṇayaṃsi paḍhamāe porisīe sajjhāyaṃ kareṃti, bīyāe porisīe jjhāṇaṃ jjhiyāyaṃti, taiyāe porisīe aturiyamacavalamasaṃbhaṃtā muhapottiyaṃ paḍilehaṃti, paḍilehittā bhāyaṇavatthāiṃ paḍilehaṃti, paḍilehittā bhāyaṇāiṃ pamajjaṃti, pamajjittā bhāyaṇāiṃ uggāheṃti, uggāhattā jeṇeva arahā ariṭṭhanemī teṇeva uvāgacchaṃti, uvāgacchittā arahaṃ ariṭṭhanemiṃ vaṃdaṃti namaṃsaṃti, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmo ṇaṃ bhaṃte! chaṭṭhakkhamaṇassa pāraṇae tubbhehiṃ abbhaṇunnāyā samāṇā tihiṃ saṃghāḍaehiṃ bāravaīe nayarīe ucca-nīca-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍittae|
tae ṇaṃ te cha anagārā arahayā ariṭṭhanemiṇā abbhaṇunnāyā samāṇā arahaṃ ariṭṭhanemiṃ vaṃdaṃti namaṃsaṃti, vaṃdittā namaṃsittā arahao ariṭṭhanemissa aṃtiyāo sahasaṃbavaṇāo paḍinikkhamaṃti, paḍinikkhamittā tihiṃ saṃghāḍaehiṃ aturiyamacavalasaṃbhaṃtā jugaṃtarapaloyaṇāe diṭṭhīe purao riyaṃ sohemāṇā-sohemāṇā jeṇeva bāravaī nayarī teṇeva uvāgacchaṃti, uvāgacchittā bāravaīe nayarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyaṃaḍaṃti|
tattha ṇaṃ ege saṃghāḍae bāravaīe nayarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍamāṇe vasudevassa ranno devaīe devīe gehe anuppaviṭṭhe|
tae ṇaṃ sā devaī devī te anagāre ejjamāṇe pāsai, pāsittā haṭṭhatuṭṭha-cittamānaṃdiyā pīimanā paramasomaṇassiyā harisavasavisappamāṇahiyayā āsanāo abbhuṭṭhei, abbhuṭṭhettā sattaṭṭha padāiṃ anugacchai, tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva bhattagharae teṇeva uvāgayā sīhakesarāṇaṃ moyagāṇaṃ thālaṃ bharei, te anagāre paḍilābhei, vaṃdai namaṃsai, vaṃdittā namaṃsittā paḍivisajjei|
tayānaṃtaraṃ ca ṇaṃ docce saṃghāḍae bāravaīe nayarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍamāṇe vasudevassa ranno devaīe devīe gehe anuppaviṭṭhe|
tae ṇaṃ sā devaī devī te anagāre ejjamāṇe pāsai, pāsittā haṭṭhatuṭṭhā āsaṇāo abbhuṭṭhei, abbhuṭṭhettā sattaṭṭha padāiṃ anugacchai, tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva bhattagharae teṇeva uvāgayā sīhakesarāṇa moyagāṇaṃ thālaṃ bharei, te anagāre paḍilābhei, vaṃdai namaṃsai, vaṃdittā namaṃsittā paḍivisajjei|
tayānaṃtaraṃ ca ṇaṃ tacce saṃghāḍae bāravaīe nagarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍamāṇe vasudevassa ranno devaīe devīe gehe anuppaviṭṭhe|
tae ṇaṃ sā devaī devī te anagāre ejjamāṇe pāsai, pāsittā haṭṭhatuṭṭhā āsaṇāo abbhuṭṭhei, abbhuṭṭhettā sattaṭṭha padāiṃ anugacchai, tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva bhattagharae teṇeva uvāgayā sīhakesa-rāṇaṃ moyagāṇaṃ thālaṃ bharei, te anagāre paḍilābhei, paḍilābhettā evaṃ vayāsī–kaṇṇaṃ devānuppiyā! kaṇhassa vāsudevassa imīse bāravaīe nayarīe navajoyaṇa-vitthiṇṇāe jāva paccakkhaṃ devalogabhūyāe samaṇā niggaṃthā ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍamāṇā bhattapāṇaṃ no labhaṃti, jaṇṇaṃ tāiṃ ceva kulāiṃ bhattapāṇāe bhujjo-bhujjo anuppavisaṃti?
tae ṇaṃ te anagārā devaiṃ deviṃ evaṃ vayāsī–no khalu devāṇuppie! kaṇhassa vāsudevassa imīse bāravaīe nayarīe jāva devalogabhūyāe samaṇā niggaṃthā ucca-nīca-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāeaḍamāṇā bhattapāṇaṃ no labhaṃti, no ceva ṇaṃ tāi ceva kulāiṃ doccaṃ pi taccaṃ pi bhattapāṇāe anupavisaṃti|
evaṃ khalu devāṇuppie! amhe bhaddilapure nagare nāgassa gāhāvaissa puttā sulasāe bhāriyāe attayā cha bhāyaro sahodarā sarisayā sarittayā sarivvayā nīluppala-gavala-guliya-ayasikusumappagāsā sirivacchaṃkiya-vacchā kusuma-kuṃḍalabhaddalayānalakūvara-samāṇā arahao ariṭṭhanemissa aṃtie dhammaṃ soccā saṃsārabhauvviggā bhīyā jammaṇamaraṇāṇaṃ muṃḍā bhavittā agārāo anagāriyaṃpavvaiyā|
tae ṇaṃ amhe jaṃ ceva divasaṃ pavvaiā taṃ ceva divasaṃ araha ariṭṭhanemiṃ vaṃdāmo namaṃsāmo, imaṃ eyārūvaṃ abhiggahaṃ ogiṇhāmo–icchāmo ṇaṃ bhaṃte! tubbhehiṃ abbhaṇunnāyā samāṇā jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharittae|
ahāsuhaṃ|
tae ṇaṃ amhe arahayā ariṭṭhanemiṇā abbhaṇunnāyā samāṇā jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ jāva viharāmo| taṃ amhe ajja chaṭṭhakkhamaṇapāraṇayaṃsi paḍhamāe porisīe sajjhāyaṃ karettā, bīyāe porisīe jjhāṇaṃ jjhiyāittā, taiyāe porisīe arahayā ariṭṭhanemiṇā abbhaṇunnāyā samāṇā tihiṃ saṃghāḍaehiṃ bāravaīe nayarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāeaḍamāṇā tava gehaṃ anuppaviṭṭhā| taṃ ṇo khalu devāṇuppie! te ceva ṇaṃ amhe| amhe ṇaṃ anne– devaiṃ deviṃ evaṃ vadaṃti, vadittā jāmeva disaṃ pāubbhūyā tāmeva disaṃ paḍigayā|
tae ṇaṃ tīse devaīe devīe ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppanne–evaṃ khalu ahaṃ polāsapure nayare atimutteṇaṃ kumārasamaṇeṇaṃ bālattaṇe vāgariā–tumaṇṇaṃ devāṇuppie! aṭṭha putte payāissasi sarisae jāva nalakūbara-samāne, no ceva ṇaṃ bharahe vāse annāo ammayāo tārisae putte payāissaṃti| taṃ ṇaṃ micchā| imaṃ ṇaṃ paccakkhameva dissai– bharahe vāse annāo vi ammayāo khalu erisae putte payāyāo| taṃ gacchāmi ṇaṃ arahaṃ ariṭṭhanemiṃ vaṃdāmi, vaṃdittā imaṃ ca ṇaṃ eyārūvaṃ vāgaraṇaṃ pucchissāmītti kaṭṭu evaṃ saṃpehei, saṃpehettā koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī– khippāmeva bho devānuppiyā! dhammiyaṃ jānappavaraṃ juttāmeva uvaṭṭhaveha| te vi tahevauvaṭṭhaveṃti| jahā devānaṃdā jāva pajjuvāsai|
tae ṇaṃ arahā ariṭṭhanemī devaiṃ deviṃ evaṃ vayāsī–se nūnaṃ tava devaī! ime cha anagāre pāsittā ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppanne– evaṃ khalu ahaṃ polāsapure nayare aimutteṇaṃ kumārasamaṇeṇaṃ bālattaṇe vāgariā taṃ ceva jāva niggacchittā mama aṃtiyaṃ havvamāgayā| se nūnaṃ devaī! aṭṭhe samaṭṭhe?
haṃtā atthi|
evaṃ khalu devāṇuppie! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ bhaddilapure nayare nāge nāmaṃ gāhāvaī parivasai–aḍḍhe|
tassa ṇaṃ nāgassa gāhāvaissa sulasā nāmaṃ bhāriyā hotthā|
tae ṇaṃ sā sulasā gāhāvaiṇī bālattaṇe ceva nemittieṇaṃ vāgariyā–esa ṇaṃ dāriyā ṇiṃdū bhavissai|
tae ṇaṃ sā sulasā bālappabhiiṃ ceva hariṇegamesissa paḍimaṃ karei, karettā kallākalliṃ ṇhāyā kayabalikammā kaya-kouya-maṃgala-pāyacchittā ullapaḍasāḍayā maharihaṃ pupphaccaṇaṃ karei, karettā jaṇṇupāyapaḍiyā paṇāmaṃ karei, karettā tao pacchā āhārei vā nīhārei vā carai vā|
tae ṇaṃ tīse sulasāe gāhāvaiṇīe bhattibahumāṇasussūsāe hariṇegamesī deve ārāhie yāvi hotthā|
tae ṇaṃ se hariṇegamesī deve sulasāe gāhāvaiṇīe anukaṃpaṇaṭṭhayāe sulasaṃ gāhāvaiṇiṃ tumaṃ ca do vi samauuyāo karei|
tae ṇaṃ tubbhe do vi samāmeva gabbhe giṇhaha, samāmeva gabbhe parivahaha, samāmeva dārae payāyaha|
tae ṇaṃ sā sulasā gāhāvaiṇī viṇihāyamāvaṇṇe dārae payāyai|
tae ṇaṃ se hariṇegamesī deve sulasāe gāhāvaiṇīe anukaṃpanaṭṭhayāe viṇihāyamāvaṇṇe dārae karayala-saṃpuḍeṇaṃ geṇhai geṇhittā tava aṃtiyaṃ sāharai| taṃ samayaṃ ca ṇaṃ tumaṃ pi navaṇhaṃ māsāṇaṃ sukumāladārae pasavasi| je vi ya ṇaṃdevāṇuppie! tava puttā te vi ya tava aṃtiāo karayala-saṃpuḍeṇaṃ geṇhai, geṇhittā sulasāe gāhāvaiṇīe aṃtie sāharai| taṃ tava ceva ṇaṃ devai! ee puttā| no sulasāe gāhāvaiṇīe|
tae ṇaṃ sā devaī devī arahao ariṭṭhanemissa aṃtie eyamaṭṭhaṃ soccā nisamma haṭṭhatuṭṭha-citta-mānaṃdiyā pīimanā paramasomaṇassiyā harisavasavisappamāṇahiyayā arahaṃ ariṭṭhanemiṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva te cha anagārā teṇeva uvāgacchai, uvāgacchittā te chappi anagāre vaṃdai namaṃsai, vaṃdittā namaṃsittā āgayapaṇhayā pappuyaloyaṇā kaṃcuyaparikkhittayā dariyavalaya-bāhā dhārāhaya-kalaṃba-pupphagaṃ viva samūsasiya-romakūvā te chappi anagāre animisāe diṭṭhīe pehamāṇī-pehamāṇī suciraṃ nirikkhai, nirikkhittā vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva arahā ariṭṭhanemī teṇeva uvāgacchai, uvāgacchittā arahaṃ ariṭṭhanemiṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā tameva dhammiyaṃ jānappavaraṃ duruhai, duruhittā jeṇeva bāravaī nayarī teṇeva uvāgacchai, uvāgacchittā bāravaiṃ nayariṃ anuppavisai, anuppavisittā jeṇeva sae gihe jeṇeva bāhiriyā uvaṭṭhāṇasālā teṇeva uvāgayā, dhammiyāo jānappavarāo paccoruhai, paccoruhittā jeṇeva sae vāsadhare jeṇeva sae sayaṇijje teṇeva uvāgayā sayaṃsi sayaṇijjaṃsi nisīyai|
tae ṇaṃ tīse devaīe devīe ayaṃ ajjhatthie ciṃtie patthie manogae saṃkappe samuppanne–evaṃ khalu ahaṃ sarisae jāva nalakūbarasamāṇe satta putte payāyā, no ceva ṇaṃ mae egassa vi bālattaṇae samanubbhūe| esa vi ya ṇaṃ kaṇhe vāsudeve chaṇhaṃ-chaṇhaṃ māsāṇaṃ mamaṃ aṃtiyaṃ pāyavaṃdae havvamāgacchai| taṃ dhannāo ṇaṃ tāo ammayāo, puṇṇāo ṇaṃ tāo ammayāo, kayapuṇṇāo ṇaṃ tāo ammayāo, kayalakkhaṇāo ṇaṃ tāo ammayāo, jāsiṃ maṇṇe niyaga-kucchi-saṃbhūyāiṃ thaṇaduddha-luddhayāiṃ mahura-samullāvayāiṃ mammaṇa-pajaṃpiyāiṃ thaṇa-mūlākakkhadesabhāga abhisaramāṇāiṃ muddhayāiṃ puṇo ya komalakamalovamehiṃ hatthehiṃ giṇhiūṇa ucchaṃge ṇivesiyāiṃ deṃti samullāvae sumahure puṇo-puṇo maṃjulappabhaṇie| ahaṃ ṇaṃ adhaṇṇā apuṇṇā akayapuṇṇā akayalakkhaṇā etto ekkataramavi na pattā– ohaya manasaṃkappā karayala-palhatthamuhī aṭṭajjhāṇovagayājjhiyāyai|
imaṃ ca ṇaṃ kaṇhe vāsudeve ṇhāe kayabalikamme kayakouya-maṃgala-pāyacchitte savvālaṃkāravibhūsie devaīe devīe pāyavaṃdae havvamāgacchai|
tae ṇaṃ se kaṇhe vāsudeve devaiṃ deviṃ pāsai, pāsittā devaīe devīe pāyaggahaṇaṃ karei, karettā devaiṃ deviṃ evaṃ vayāsī –annayā ṇaṃ ammo! tubbhe mamaṃ pāsettā haṭṭhatuṭṭhā jāva bhavaha, kiṇṇaṃ ammo! ajja tubbhe ohayamanasaṃkappā jāva jjhiyāyaha?
tae ṇaṃ sā devaī devī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–evaṃ khalu ahaṃ puttā! sarisae jāva nalakūbara-samāṇe satta putte payāyā, no ceva ṇaṃ mae egassa vi bālattaṇe aṇubbhūe| tumaṃ pi ya ṇaṃ puttā! chaṇhaṃ-chaṇhaṃ māsāṇaṃ mamaṃ aṃtiyaṃ pāyavaṃdae havvamāgacchasi| taṃ dhannāo ṇaṃ tāo ammayāo jāva jjhiyāmi|
tae ṇaṃ se kaṇhe vāsudeve devaiṃ deviṃ evaṃ vayāsī–mā ṇaṃ tubbhe ammo! ohayamanasaṃkappā jāva jjhiyāyaha| ahaṇṇaṃ tahā dhattissāmi jahā ṇaṃ mamaṃ sahodare kanīyase bhāue bhavissati tti kaṭṭu devaiṃ deviṃ tāhiṃ iṭṭhāhiṃ vaggūhiṃ samāsāsei| tao paḍinikkhamai, paḍinikkhamittā jeṇeva posahasālā teṇeva uvāgacchai, uvāgacchittā posahasālaṃ pamajjai, uccārapāsavaṇabhūmiṃ paḍilehei, dabbhasaṃthāragaṃ duruhai, duruhittā aṭṭhamabhattaṃ pagiṇhai, pagiṇhittā posahasālāe posahie baṃbhayārī hariṇegamesiṃ devaṃ manasī karemāṇe- manasī karemāṇe ciṭṭhai|
tae ṇaṃ tassa kaṇhassa vāsudevassa aṭṭhamabhatte pariṇamamāṇe hariṇegamesissa devassa āsanaṃ calai jāva ahaṃ ihaṃ havvamāgae| saṃdisāhi ṇaṃ devānuppiyā! kiṃ karemi? kiṃ dalayāmi? kiṃ payacchāmi? kiṃ vā te hiyaicchiyaṃ?
tae ṇaṃ se kaṇhe vāsudeve taṃ hariṇegamesiṃ devaṃ aṃtalikkhapaḍivaṇṇaṃ pāsittā haṭṭhatuṭṭhe posahaṃ pārei, pārettā karayalapariggahiyaṃ sirasāvattaṃ matthaeaṃjaliṃ kaṭṭu evaṃ vayāsī– icchāmi ṇaṃ devānuppiyā! sahodaraṃ kanīyasaṃ bhāuyaṃ vidinnaṃ|
tae ṇaṃ se hariṇegamesī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–hohii ṇaṃ devānuppiyā! tava devaloyacue sahodare kanīyase bhāue| se ṇaṃ ummukkabālabhāve vinnayapariṇayamette jovvaṇagamanuppatte arahao ariṭṭhanemissa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaissai– kaṇhaṃ vāsudevaṃ doccaṃ pi taccaṃ pi evaṃ vadai, vadittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ se kaṇhe vāsudeve posahasālāo paḍinivattai, paḍinivattittā jeṇeva devaī devī teṇeva uvāgacchai, uvāgacchittā devaīe devīe pāyaggahaṇaṃ karei, karettā evaṃ vayāsī– hohii ṇaṃ ammo! mama sahodare kanīyase bhāue tti kaṭṭu devaiṃ deviṃ tāhiṃ iṭṭhāhiṃ kaṃtāhiṃ piyāhiṃ maṇuṇṇāhiṃ maṇāmāhiṃ vaggūhiṃ āsāsei, āsāsettā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ sā devaī devī annayā kayāiṃ taṃsi tārisagaṃsi vāsagharaṃsi jāva sīhaṃ sumiṇe pāsittā paḍibuddhā jāva gabbhaṃ parivahai|
tae ṇaṃ sā devaī devī navaṇhaṃ māsāṇaṃ jāsumana-rattabaṃdhujīvaya-lakkhārasa-sarasapārijātaka-taruṇadivāyara-samappabhaṃ savvaṇayaṇakaṃta-sukumālapāṇipāyaṃ jāva surūvaṃ gayatālusamāṇaṃ dārayaṃ payāyā| jammaṇaṃ jahā mehakumāre jāva jamhā ṇaṃ amhaṃ ime dārae gayatālusamāṇe, taṃ hou ṇaṃ amhaṃ eyassa dāragassa nāmadhejje gayasukumāle|
tae ṇaṃ tassa dāragassa ammāpiyaro nāmaṃ kayaṃ–gayasukumālo tti| sesaṃ jahā mehe jāva alaṃbhogasamatthe jāe yāvi hotthā|
tattha ṇaṃ bāravaīe nayarīe somile nāma māhaṇe parivasai–aḍḍhe| riuvveya jāva baṃbhannaesu ya satthesu supariṇiṭṭhie yāvi hotthā|
tassa somila-māhaṇassa somasirī nāmaṃ māhaṇī hotthā–sūmālapāṇipāyā|
tassa ṇaṃ somilassa dhūyā somasirīe māhaṇīe attayā somā nāmaṃ dāriyā hotthā–sūmāla-pāṇipāyā jāva surūvā, rūveṇaṃ jovvaṇeṇaṃlāvaṇṇeṇaṃ ukkiṭṭhā ukkiṭṭhasarīrā yāvi hotthā|
tae ṇaṃ sā somā dāriyā annayā kayāi ṇhāyā jāva vibhūsiyā, bahūhiṃ khujjāhiṃ jāva mahattaraviṃda-parikkhittā sayāo gihāo paḍinikkhamai, paḍinikkhamittā jeṇeva rāyamagge teṇeva uvāgacchai, uvāgacchittā rāyamaggaṃsi kaṇagatiṃdūsaeṇaṃ kīlamāṇī ciṭṭhai|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ arahā ariṭṭhanemī samosaḍhe| parisā niggayā|
tae ṇaṃ se kaṇhe vāsudeve imīse kahāe laddhaṭṭhe samāṇe ṇhāe jāva vibhūsie gayasukumāleṇaṃ kumāreṇaṃ saddhiṃ hatthikhaṃdhavaragae sakoreṃṭamalladāmeṇaṃ chatteṇaṃ dharijjamāṇeṇaṃ seyavaracāmarāhiṃ udduvva-māṇīhiṃ bāravaīe nayarīe majjhaṃmajjheṇaṃ arahao ariṭṭhanemissa pāyavaṃdae niggacchamāṇe somaṃ dāriyaṃ pāsai, pāsittā somāe dāriyāe rūveṇa ya jovvaṇeṇa ya lāvaṇṇeṇa ya jāyavimhae koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī–gacchaha ṇaṃ tubbhe devānuppiyā! somilaṃ māhaṇaṃ jāyittā somaṃ dāriyaṃ geṇhai, geṇhittā kaṇṇaṃteuraṃsi pakkhivaha| tae ṇaṃ esā gayasukumālassa kumārassa bhāriyā bhavissai| tae ṇaṃ koḍuṃbiyapurisā taheva pakkhivaṃti|
tae ṇaṃ se kaṇhe vāsudeve bāravaīe nayarīe majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva sahasaṃbavaṇe ujjāṇe jeṇeva arahā ariṭṭhanemī teṇeva uvāgacchai, uvāgacchittā arahaṃ ariṭṭhanemiṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā arahao ariṭṭhanemissa naccāsanne nāidūre sussūsamāṇe namaṃsamāṇe paṃjaliuḍe abhimuhe viṇaeṇaṃpajjuvāsai|
tae ṇaṃ arahā ariṭṭhanemī kaṇhassa vāsudevassa gayasukumālassa kumārassa tīse ya mahatimahāliyāe mahaccaparisāe cāujjāmaṃ dhammaṃ kahei, taṃ jahā–
savvāo pāṇāivāyāo veramaṇaṃ, savvāo musāvāyāo veramaṇaṃ,
savvāo adinnādānāo veramaṇaṃ, savvāo pariggahāto veramaṇaṃ|
kaṇhe paḍigae|
tae ṇaṃ se gayasukumāle arahao ariṭṭhanemissa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhe arahaṃ ariṭṭhanemiṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–saddahāmi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ, pattiyāmi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ, roemi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ, abbhuṭṭhemi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ| evameyaṃ bhaṃte! tahameyaṃ bhaṃte! avitahameyaṃ bhaṃte! icchiyameyaṃ bhaṃte! paḍicchiyameyaṃ bhaṃte! icchiya-paḍicchiyameyaṃ bhaṃte! se jaheyaṃ tubbhe vayaha| navari devānuppiyā! ammāpiyaro āpucchāmi| tao pacchā muṃḍe bhavittā ṇaṃ agārāo anagāriyaṃ pavvaissāmi|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ karehi|
tae ṇaṃ se gayasukumāle arahaṃ ariṭṭhanemiṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇāmeva hatthirayaṇe teṇāmeva uvāgacchai, uvāgacchittā hatthikhaṃdhavaragae mahayābhaḍa-caḍagara-pahakareṇaṃ bāravaīe nayarīe majjhaṃmajjheṇaṃ jeṇāmeva sae bhavaṇe teṇāmeva uvāgacchai, uvāgacchittā hatthikhaṃdhāo paccoruhai, paccoruhittā jeṇāmeva ammāpiyaro teṇāmeva uvāgacchai, uvāgacchittā ammāpiūṇaṃ pāya-vaḍaṇaṃ karei, karettā evaṃ vayāsī–evaṃ khalu ammayāo! mae arahao ariṭṭhanemissa aṃtie dhamme nisaṃte, se vi ya me dhamme icchie paḍicchie abhiruie|
tae ṇaṃ tassa gayasukumālassa ammāpiyaro evaṃ vayāsī–dhannosi tumaṃ jāyā! saṃpuṇṇosi tumaṃ jāyā! kayatthosi tumaṃ jāyā! kayalakkhaṇosi tumaṃ jāyā! jaṇṇaṃ tume arahao ariṭṭhanemissa aṃtie dhamme nisaṃte se vi ya te dhamme icchie paḍicchie abhiruie|
tae ṇaṃ se gayasukumāle ammāpiyaro doccaṃ pi evaṃ vayāsī–evaṃ khalu ammayāo! mae arahao ariṭṭhanemissa aṃtie dhamme nisaṃte, se vi ya me dhamme icchie paḍicchie abhiruie| taṃ icchāmi ṇaṃ ammayāo! tubbhehiṃ abbhaṇunnāe samāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā ṇaṃ agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ sā devaī devī taṃ aṇiṭṭhaṃ akaṃtaṃ appiyaṃ amaṇuṇṇaṃ amaṇāmaṃ asuyapuvvaṃ pharusaṃ giraṃ soccā nisamma imeṇaṃ eyārūveṇaṃ maṇomāṇasieṇaṃ mahayā puttadukkheṇaṃ abhibhūyā samāṇī seyāgayaromakūva-pagalaṃta-ciliṇagāyā soyabhara-paveviyaṃgī nitteyā dīna-vimana-vayaṇā karayala-maliyavva kamalamālā takkhaṇa-olugga-dubbala-sarīra-lāvanna-sunna-nicchāyagaya-sirīyā pasiḍhila-bhūsaṇa-paḍaṃta-khummiya-saṃcuṇṇiya-dhavalavalaya-pabbhaṭṭha-uttarijjā sūmālavikinna-kesahatthā mucchāvasa-naṭṭhaceya-garuī parasu-niyatta vva caṃpagalayā nivvattamahe vva iṃdalaṭṭhī vimukkasaṃdhibaṃdhaṇā koṭṭimatalaṃsi savvaṃgehiṃ dhasatti paḍiyā|
tae ṇaṃ sā devaī devī sasaṃbhamovattiyāe turiyaṃ kaṃcaṇabhiṃgāramuhaviṇiggaya-sīyala-jalavimala-dhārāe parisiṃcamāṇa-nivvāviyagāyalaṭṭhī ukkhevaya-tālaviṃṭa-vīyaṇagajaṇiyavāeṇaṃ saphusieṇaṃ aṃteura-parijaṇeṇaṃ āsāsiyā samāṇī muttāvali-sannigāsa -pavaḍaṃta-aṃsudhārāhiṃ siṃcamāṇī paohare, kaluṇa-vimana-dīnā royamāṇī kaṃdamāṇī tippamāṇī soyamāṇī vilavamāṇī gayasukumālaṃ kumāraṃ evaṃ vayāsī–
tumaṃ si ṇaṃ jāyā! amhaṃ ege putte iṭṭhe kaṃte pie maṇuṇṇe maṇāme thejje vesāsie sammae bahumae aṇumae bhaṃḍakaraṃḍagasamāṇe rayaṇe rayaṇabhūe jīviya-ussāsie hiyaya-naṃdi-janane uṃbarapupphaṃ va dullahe savaṇayāe, kimaṃga puṇa pāsaṇayāe? no khalu jāyā! amhe icchāmo khaṇamavi vippaogaṃ sahittae| taṃ bhuṃjāhi tāva jāyā! vipule mānussae kāmabhoge jāva tāva vayaṃ jīvāmo| tao pacchā amhehiṃ kālagaehiṃ pariṇayavae vaḍḍhiya-kulavaṃsataṃtukajjammi nirāvayakkhe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
tae ṇaṃ se gayasukumāle ammāpiūhiṃ evaṃ vutte samāṇe ammāpiyaro evaṃ vayāsī–taheva ṇaṃ taṃ ammo! jaheva ṇaṃ tubbhe mamaṃ evaṃ vayaha– tumaṃ si ṇaṃ jāyā! amhaṃ ege putte iṭṭhe kaṃte pie maṇuṇṇe maṇāme thejje vesāsie sammae bahumae anumae bhaṃḍakaraṃḍa-gasamāṇe rayaṇe rayaṇabhūe jīviya-ussāsie hiyaya-naṃdijanane uṃbarapupphaṃ va dullahe savaṇayāe, kimaṃga puṇa pāsaṇayāe? no khalu jāyā! amhe icchāmo khaṇamavi vippaogaṃ sahittae| taṃ bhuṃjāhi tāva jāyā! vipule mānussae kāmabhoge jāva tāva vayaṃ jīvāmo| tao pacchā amhehiṃ kālagaehiṃ pariṇayavae vaḍḍhiya-kulavaṃsataṃtu-kajjammi nirāvayakkhe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
evaṃ khalu ammayāo! mānussae bhave adhuve anitie asāsae vasaṇasaovaddavābhibhūte vijjulayācaṃcale anicce jalabubbuya-samāṇe kusaggajalabiṃdusannibhe saṃjjhabbharāgasarise suviṇa-daṃsaṇovame saḍaṇa-paḍaṇa-viddhaṃsaṇa-dhamme pacchā puraṃ ca ṇaṃ avassavippajahaṇijje| se ke ṇaṃ jāṇai ammayāo! ke puvviṃ gamaṇāe ke pacchā gamaṇāe? taṃ icchāmi ṇaṃ ammayāo! tubbhehiṃ abbhaṇunnāe samāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā ṇaṃ agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ gayasukumālaṃ kumāraṃ ammāpiyaro evaṃ vayāsī–ime ya te jāyā! ajjaya-pajjaya-piupajjayāgae subahu hiraṇṇe ya suvaṇṇe ya kaṃse ya dūse ya maṇi-mottiya-saṃkha-sila-ppavāla-rattarayaṇa-saṃtasāra-sāvaejje ya alāhi jāva āsattamāo kulavaṃsāo pagāmaṃ dāuṃ pagāmaṃ bhottuṃ pagāmaṃ paribhāeuṃ| taṃ anuhohī tāva jāyā! vipulaṃ mānussayaṃ iḍḍhisakkārasamudayaṃ| tao pacchā anubhūyakallāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
tae ṇaṃ se gayasukumāle ammāpiyaraṃ evaṃ vayāsī–taheva ṇaṃ taṃ ammayāo! jaṃ ṇaṃ tubbhe mamaṃ evaṃ vayaha–ime te jāyā! ajjaga-pajjaga-piupajjayāgae subahu hiraṇṇe ya suvaṇṇe ya kaṃse ya dūse ya maṇi-mottiya-saṃkha-sila-ppavāla-rattarayaṇa-saṃtasāra-sāvaejje ya alāhi jāva āsattamāo kulavaṃsāo pagāmaṃ dāuṃ pagāmaṃ bhottuṃ pagāmaṃ paribhāeuṃ| taṃ aṇuhohī tāva jāyā! vipulaṃ mānussagaṃ iḍḍhisakkāra-samudayaṃ| tao pacchā aṇubhūyakallāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
evaṃ khalu ammayāo! hiraṇṇe ya jāva sāvaejje ya aggisāhie corasāhie rāyasāhie dāiyasāhie maccusāhie, aggisāmanne corasāmanne rāyasāmanne dāiyasāmanne maccusāmanne saḍaṇa-paḍaṇa-viddhaṃsaṇadhamme pacchā puraṃ ca ṇaṃ avassavippajahaṇijje| se ke ṇaṃ jāṇai ammayāo! ke puvviṃ gamaṇāe ke pacchā gamaṇāe? taṃ icchāmi ṇaṃ ammayāo! tubbhehiṃ abbhaṇunnāe samāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ tassa gayasukumālassa ammāpiyaro jāhe no saṃcāeṃti gayasukumālaṃ kumāraṃ bahūhiṃ visayānulomāhiṃ āghavaṇāhi ya pannavaṇāhi ya sannavaṇāhi ya vinnavaṇāhi ya āghavittae vā pannavittae vā sannavittae vā vinnavittae vā tāhe visa-yapaḍikūlāhiṃ saṃjamabhauvveyakāriyāhiṃ pannavaṇāhiṃ pannavemāṇā evaṃ vayāsī– esa ṇaṃ jāyā! niggaṃthe pāvayaṇe sacce anuttare kevalie paḍipuṇṇe neyāue saṃsuddhe sallagattaṇe siddhimagge muttimagge nijjāṇamagge nivvāṇamagge savvadukkhappahīṇamagge, ahīva egaṃtadiṭṭhie, khuro iva egaṃtadhārāe, lohamayā iva javā cāveyavvā, vāluyākavale iva nirassāe, gaṃgā iva mahānaī paḍisoyagamaṇāe, mahāsamuddo iva bhuyāhiṃ duttare, tikkhaṃ kamiyavvaṃ, garuaṃ laṃbeyavvaṃ, asi dhāravvayaṃ cariyavvaṃ| no khalu kappai jāyā! samaṇāṇaṃ niggaṃthāṇaṃ āhākammie vā uddesie vā kīyagaḍe vā ṭhavie vā raie vā dubbhikkhabhatte vā kaṃtārabhatte vā vaddaliyābhatte vā gilāṇabhatte vā mūlabhoyaṇe vā kaṃdabhoyaṇe vā phalabhoyaṇe vā bīyabhoyaṇe vā hariyabhoyaṇe vā bhottae vā pāyae vā|
tumaṃ ca ṇaṃ jāyā! suhasamucie no ceva ṇaṃ duhasamucie, nālaṃ sīyaṃ nālaṃ uṇhaṃ nālaṃ khuhaṃ nālaṃ pivāsaṃ nālaṃ vāiya-pittiya-siṃbhiya-sannivāie vivihe rogāyaṃke, uccāvae gāmakaṃṭae, bāvīsaṃ parīsahovasagge udiṇṇe sammaṃ ahiyāsittae| bhuṃjāhi tāva jāyā! mānussae kāmabhoge| tao pacchā bhuttabhogī arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
tae ṇaṃ se gayasukumāle kumāre ammāpiūhiṃ evaṃ vutte samāṇe ammāpiyaraṃ evaṃ vayāsī–taheva ṇaṃ taṃ ammayāo! jaṃ ṇaṃ tubbhe mama evaṃ vayaha– esa ṇaṃ jāyā! niggaṃthe pāvayaṇe sacce anuttare kevalie paḍipunne neyāue saṃsuddhe sallagattaṇe siddhimagge muttimagge nijjāṇamagge nivvāṇamagge savvadukkhappahīṇamagge, ahīva egaṃtadiṭṭhie, khuro iva egaṃtadhārāe, lohamayā iva javā cāveyavvā, vāluyākavale iva nirassāe, gaṃgā iva mahānaī paḍisoyagamaṇāe, mahāsamuddo iva bhuyāhiṃ duttare, tikkhaṃ kamiyavvaṃ, garuaṃ laṃbeyavvaṃ, asidhāravvayaṃ cariyavvaṃ| no khalu kappai jāyā! samaṇāṇaṃ niggaṃthāṇaṃ āhākammie vā uddesie vā kīyagaḍe vā ṭhavie vā raie vā dubbhikkhabhatte vā kaṃtārabhatte vā vaddaliyābhatte vā gilāṇabhatte vā mūlabhoyaṇe vā kaṃdabhoyaṇe vā phalabhoyaṇe vā bīyabhoyaṇe vā hariyabhoyaṇe vā bhottae vā pāyae vā|
tumaṃ ca ṇaṃ jāyā! suhasamucie no ceva ṇaṃ duhasamucie, nālaṃ sīyaṃ nālaṃ uṇhaṃ nālaṃ khuhaṃ nālaṃ pivāsaṃ nālaṃ vāiya-pittiya-siṃbhiya-sannivāie vivihe rogāyaṃke, uccāvae gāmakaṃṭae bāvīsaṃ parīsahovasagge udiṇṇe sammaṃ ahiyāsittae| bhuṃjāhi tāva jāyā! mānussae kāmabhoge| tao pacchā bhuttabhogī arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaissasi|
evaṃ khalu ammayāo! niggaṃthe pāvayaṇe kīvāṇaṃ kāyarāṇaṃ kāpurisāṇaṃ ihalogapaḍibaddhāṇaṃ paraloganippivāsāṇaṃ duraṇucare pāya-yajaṇassa, no ceva ṇaṃ dhīrassa| nicchiyavavasiyassa ettha kiṃ dukkaraṃ karaṇayāe? taṃ icchāmi ṇaṃ ammayāo! tubbhehiṃ abbhaṇunnāe samāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ se kaṇhe vāsudeve imīse kahāe laddhaṭṭhe samāṇe jeṇeva gayasukumāle teṇeva uvāgacchai, uvāgacchittā gayasukumālaṃ āliṃgai, āliṃgittā ucchaṃge nivesei, nivesettā evaṃ vayāsī– tumaṃ ṇaṃ mamaṃ sahodare kanīyase bhāyā| taṃ mā ṇaṃ tumaṃ devānuppiyā! iyāṇiṃ arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvāhi| ahannaṃ tume bāravaīe nayarīe mahayā-mahayā rāyābhiseeṇaṃ abhisiṃcissāmi|
tae ṇaṃ se gayasukumāle kaṇheṇaṃ vāsudeveṇaṃ evaṃ vutte samāṇe tusiṇīe saṃciṭṭhai|
tae ṇaṃ se gayasukumāle kaṇhaṃ vāsudevaṃ ammāpiyaro ya doccaṃ pi taccaṃ pi evaṃ vayāsī–evaṃ khalu devānuppiyā! mānussayā kāmabhogā asuī vaṃtāsavā pittāsavā khelāsavā sukkāsavā soṇiyāsavā duruya-ussāsa-nīsāsā duruya-muttapurīsa-pūya-bahu paḍipuṇṇā uccāra-pāsavaṇa-khela-siṃdhāṇaga-vaṃta-pitta-sukka-soṇiyasaṃbhavā adhuvā anitiyā asāsayā saḍaṇa-paḍaṇa-viddhaṃsaṇadhammā pacchā puraṃ ca ṇaṃ avassavippajahaṇijjā| se ke ṇaṃ jāṇai devānuppiyā! ke puvviṃ gamaṇāe ke pacchā gamaṇāe? taṃ icchāmi ṇaṃ devānuppiyā! tubbhehiṃ abbhaṇunnāe samāṇe arahao ariṭṭhanemissa aṃtie muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ gayasukumālaṃ kaṇhe vāsudeve ammāpiyaro ya jāhe no saṃcāei bahuyāhiṃ visayānulomāhi ya visayapaḍikūlāhi ya āghavaṇāhi ya pannavaṇāhi ya sannavaṇāhi ya vinnavaṇāhi ya āghavittae vā pannavittae vā sannavittae vā vinnavittae vā tāhe akāmāiṃ ceva gayasukumālaṃ kumāraṃ evaṃ vayāsī– taṃ icchāmo ṇaṃ te jāyā! egadivasamavi rajjasiriṃ pāsittae|
tae ṇaṃ gayasukumāle kumāre kaṇhaṃ vāsudevaṃ ammāpiyaraṃ ca aṇuvattamāṇe tusiṇīe saṃciṭṭhai|
tae ṇaṃ kaṇhe vāsudeve koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī–khippāmeva bho devānuppiyā! gayasukumālassa mahatthaṃ mahagghaṃ maharihaṃ viulaṃ rāyābhiseyaṃ uvaṭṭhaveha|
tae ṇaṃ te koḍuṃbiyapurisā gayasukumālassa kumārassa mahatthaṃ mahagghaṃ maharihaṃ viulaṃ rāyābhiseyaṃ uvaṭṭhaveṃti|
tae ṇaṃ se kaṇhe vāsudeve gayasukumālaṃ kumāraṃ mahayā-mahayā rāyābhiseeṇaṃ abhisiṃcai, abhisiṃcittā karayalapariggahiyaṃ dasaṇahaṃ sirasāvattaṃ matthae aṃjaliṃ kaṭṭu evaṃ vayāsī–jaya-jaya naṃdā! jaya-jaya bhaddā! jaya-jaya naṃdā bhaddaṃ te, ajiyaṃ jiṇāhi, jiyaṃ pālayāhi, jiyamajjhe vasāhi, iṃdo iva devāṇaṃ camaro iva asurāṇaṃ dharaṇo iva nāgāṇaṃ caṃdo iva tārāṇaṃ bharaho iva maṇuyāṇaṃ bāravaīe nayarīe annesiṃ ca bahūṇaṃ gāmāgara-nagara-kheḍa-kabbaḍa-doṇamuha-maḍaṃba-paṭṭaṇa-āsama-nigama-saṃbāha-sannivesāṇaṃ āhevaccaṃ porevaccaṃ sāmittaṃ bhaṭṭittaṃ mahattaragattaṃ āṇā-īsara-senāvaccaṃ kāremāṇe pālemāṇe mahayāhaya-naṭṭa-gīya-vāiya-taṃtī-tala-tāla-tuḍiya-ghaṇa-muiṃga-paḍuppavāiyaraveṇaṃ viulāiṃ bhogabhogāiṃ bhuṃjamāṇe viharāhi tti kaṭṭu jaya-jaya-saddaṃ pauṃjaṃti|
tae ṇaṃ se gayasukumāle rāyā jāe jāva rajjaṃ pasāsemāṇe viharai|
tae ṇaṃ taṃ gayasukumālaṃ rāyaṃ kaṇhe vāsudeve ammāpiyaro ya evaṃ vayāsī–bhaṇa jāyā! kiṃ dalayāmo? kiṃ payacchāmo? kiṃ vā te hiyaicchie sāmatthe?
tae ṇaṃ se gayasukumāle rāyā kaṇhaṃ vāsudevaṃ ammāpiyaro ya evaṃ vayāsī–icchāmi ṇaṃ devānuppiyā! kuttiyāvaṇāo rayaharaṇaṃ paḍiggahaṃ ca āṇiyaṃ kāsaviyaṃ ca saddāviyaṃ| nikkhamaṇaṃ jahā mahabbalassa|
tae ṇaṃ se gayasukumāle kumāre arahao ariṭṭhanemissa aṃtie imaṃ eyārūvaṃ dhammiyaṃ uvaesaṃ sammaṃ paḍivajjai–tamāṇāe taha gacchai, taha ciṭṭhai, taha nisīyai, taha tuyaṭṭai, taha bhuṃjai, taha bhāsai, taha uṭṭhāe uṭṭhāya pāṇehiṃ bhūehiṃ jīvehiṃ sattehiṃ saṃjameṇaṃsaṃjamai|
tae ṇaṃ se gayasukumāle anagāre jāe–iriyāsamie jāva guttabaṃbhayārī|
tae ṇaṃ se gayasukumāle jaṃ ceva divasaṃ pavvaie tasseva divasassa paccāvaraṇhakālasamayaṃsi jeṇeva arahā ariṭṭhanemī teṇeva uvāgacchai, uvāgacchittā arahaṃ ariṭṭhanemiṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmi ṇaṃ bhaṃte! tubbhehiṃ abbhaṇunnāe samāṇe mahākālaṃsi susāṇaṃsi egarāiyaṃ mahāpaḍimaṃ uvasaṃpajjittā ṇaṃ viharittae|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ karehi|
tae ṇaṃ se gayasukumāle arahayā ariṭṭhanemiṇā abbhaṇunnāe samāṇe arahaṃ ariṭṭhanemiṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā arahao ariṭṭhanemissa aṃtie sahasaṃbavaṇāo ujjāṇāo paḍinikkhamai, paḍinikkhamittā jeṇeva mahākāle susāṇe teṇeva uvāgae, uvāgacchittā thaṃḍillaṃ paḍilehei, paḍilehettā uccārapāsavaṇabhūmiṃ paḍilehei, paḍilehettā īsiṃ pabbhāragaeṇaṃ kāeṇaṃ vagghāriyapāṇī animisanayane sukkapoggala-niruddhadiṭṭhīdo vi pāe sāhaṭṭu egarāiṃ mahāpaḍimaṃ uvasaṃpajjittā ṇaṃ viharai|
imaṃ ca ṇaṃ somile māhaṇe sāmidheyassa aṭṭhāe bāravaīo nayarīo bahiyā puvvaṇiggae| samihāo ya dabbhe ya kuse ya pattāmoḍaṃ ya geṇhai, geṇhittā tao paḍiṇiyattai, paḍiṇiyattittā mahākālassa susāṇassa adūrasāmaṃteṇaṃ vīīvayamāṇe-vīīvayamāṇe saṃjjhākālasamayaṃsi paviralamaṇussaṃsi gayasukumālaṃ anagāraṃ pāsai, pāsittā taṃ veraṃ sarai, sarittā āsurutte ruṭṭhe kuvie caṃḍikkie misimisemāṇe evaṃ vayāsī–esa ṇaṃ bho! se gayasukumāle kumāre apatthiyapatthie, duraṃta-paṃta-lakkhaṇe, hīnapunnacāuddasie, siri-hiri-dhii-kitti-parivajjie, jeṇaṃ mama dhūyaṃ somasirīe bhāriyāe attayaṃ somaṃ dāriyaṃ adiṭṭhadosapattiyaṃ kālavattiṇiṃ vippajahettā muṃḍe jāva pavvaie| taṃ seyaṃ khalu mama gayasukumālassa kumārassa veranijjāyaṇaṃ karettae–evaṃ saṃpehei, saṃpehettā disāpaḍilehaṇaṃ karei, karettā sarasaṃ maṭṭiyaṃ geṇhai, geṇhittā jeṇeva gayasukumāle anagāre teṇeva uvāgacchai, uvāgacchittā gayasukumālassa anagārassa matthae maṭṭiyāe pāliṃ baṃdhai, baṃdhittā jalaṃtīo ciyayāo phulliyakiṃsuyasamāṇe khairiṃgāle kahalleṇaṃ geṇhai, geṇhittā gayasukumālassa anagārassa matthae pakkhivai, pakkhivittā bhīe tatthe tasie uvvigge saṃjāyabhae tao khippāmeva avakkamai, avakkamittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ tassa gayasukumālassa anagārassa sarīrayaṃsi veyaṇā pāubbhūyā–ujjalā viulā kakkhaḍā pagāḍhā caṃḍā dukkhādurahiyāsā|
tae ṇaṃ se gayasukumāle anagāre somilassa māhaṇassa maṇasā vi appadussamāṇe taṃ ujjalaṃ jāva durahiyāsaṃ veyaṇaṃ ahiyāsei|
tae ṇaṃ tassa gayasukumālassa anagārassa taṃ ujjalaṃ jāva durahiyāsaṃ veyaṇaṃ ahiyāsemāṇassa subheṇaṃ pariṇāmeṇaṃ pasatthajjhavasāṇeṇaṃ tadāvaraṇijjāṇaṃ kammāṇaṃ khaeṇaṃ kammarayavikiraṇakaraṃ apuvva-karaṇaṃ anuppaviṭṭhassa anaṃte anuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇadaṃsaṇe samuppanne| tao pacchā siddhe buddhe mutte aṃtayaḍe parinivvue savvadukkhappahīṇe|
tattha ṇaṃ ahāsaṃnihiehiṃ devehiṃ sammaṃ ārāhietti kaṭṭu divve surabhigaṃdhodae vuṭṭhe; dasaddhavaṇṇe kusume nivāḍie; celukkheve kae; divve ya gīyagaṃdhavvaṇiṇāe kae yāvi hotthā|
tae ṇaṃ se kaṇhe vāsudeve kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi diṇayare teyasā jalaṃte ṇhāe jāva vibhūsie hatthikhaṃdhavaragae sakoreṃṭamalladāmeṇaṃ chatteṇaṃ dharijjamāṇeṇaṃ seyavaracāmarāhiṃ uddhuvvamāṇīhiṃ mahayābhaḍa-caḍagara-pahakaravaṃda-parikkhitte bāravaiṃ nayariṃ majjhaṃmajjheṇaṃ jeṇeva arahā ariṭṭhanemī teṇeva pahārettha gamaṇāe|
tae ṇaṃ se kaṇhe vāsudeve bāravaīe nayarīe majjhaṃmajjheṇaṃ niggacchamāṇe ekkaṃ purisaṃ–juṇṇaṃ jarā-jajjariya-dehaṃ āuraṃ jjhūsiyaṃ pivāsiyaṃ dubbalaṃkilaṃtaṃ mahaimahālayāo iṭṭhagarāsīo egamegaṃ iṭṭagaṃ gahāya bahiyā ratthāpahāo aṃtogihaṃ anuppavisamāṇaṃ pāsai|
tae ṇaṃ se kaṇhe vāsudeve tassa purisassa anukaṃpanaṭṭhāe hatthikhaṃdhavaragae ceva egaṃ iṭṭagaṃ geṇhai, geṇhittā bahiyā ratthāpahāo aṃtogihaṃ anuppavesei|
tae ṇaṃ kaṇheṇaṃ vāsudeveṇaṃ egāe iṭṭagāe gahiyāe samāṇīe aṇegehiṃ purisasaehiṃ se mahālae iṭṭagassa rāsī bahiyā ratthāpahāo aṃtogharaṃsi anuppavesie|
tae ṇaṃ se kaṇhe vāsudeve bāravaīe nayarīe majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva arahā ariṭṭhanemī teṇeva uvāgae, uvāgacchittā arahaṃ ariṭṭhanemiṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettāvaṃdai namaṃsai, vaṃdittā namaṃsittā gayasukumālaṃ anagāraṃ apāsamāṇe arahaṃ ariṭṭhanemiṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–kahi ṇaṃ bhaṃte! se mamaṃ sahodare kanīyase bhāyā gayasukumāle anagāre jaṃ ṇaṃahaṃ vaṃdāmi namaṃsāmi?
tae ṇaṃ arahā ariṭṭhanemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–sāhie ṇaṃ kaṇhā! gayasukumāleṇaṃ anagāreṇaṃ appaṇo aṭṭhe|
tae ṇaṃ se kaṇhe vāsudeve arahaṃ ariṭṭhanemiṃ evaṃ vayāsī–kahaṇṇaṃ bhaṃte! gayasukumāleṇaṃ anagāreṇaṃ sāhie appaṇo aṭṭhe?
tae ṇaṃ arahā ariṭṭhanemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–evaṃ khalu kaṇhā! gayasukumāleṇaṃ anagāreṇaṃ mamaṃ kallaṃ paccāvaraṇhakālasamayaṃsi vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmi ṇaṃ bhaṃte! tubbhehiṃ abbhaṇunnāe samāṇe mahākālaṃsi susāṇaṃsi egarāiyaṃ mahāpaḍimaṃ uvasaṃpajjittā ṇaṃ viharittae jāva egarāiṃ mahāpaḍimaṃuvasaṃpajjittā ṇaṃ viharai|
tae ṇaṃ taṃ gayasukumālaṃ anagāraṃ ege purise pāsai, pāsittā āsurutte gayasukumālassa anagārassa matthae maṭṭiyāe pāliṃ baṃdhai baṃdhittā jalaṃtīo ciyayāo phulliyakiṃsuyasamāṇe khairiṃgāle kahalleṇaṃ geṇhai, geṇhittā gayasukumālassa anagārassa matthae pakkhivai, pakkhivittā bhīe tatthe tasie uvvigge saṃjāyabhae tao khippāmeva avakkamai, avakkamittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ tassa gayasukumālassa anagārassa sarīrayaṃsi veyaṇā pāubbhūā–ujjalā viulā kakkhaḍā pagāḍhā caṃḍā dukkhā durahiyāsā|
tae ṇaṃ se gayasukumāle anagāre tassa purisassa maṇasā vi appadussamāṇe taṃ ujjalaṃ jāva durahiyāsaṃ veyaṇaṃ ahiyāsei|
tae ṇaṃ tassa gayasukumālassa anagārassa taṃ ujjalaṃ jāva durahiyāsaṃ veyaṇaṃ ahiyāsemāṇassa subheṇaṃ pariṇāmeṇaṃ pasatthajjhavasāṇeṇaṃ tadāvaraṇijjāṇaṃ kammāṇaṃ khaeṇaṃ kammarayavikiraṇakaraṃ apuvvakaraṇaṃ anuppaviṭṭhassa anaṃte anuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇadaṃsaṇe samuppanne| tao pacchā siddhe| taṃ evaṃ khalu kaṇhā! gayasukumāleṇaṃ anagāreṇaṃ sāhie appaṇo aṭṭhe|
tae ṇaṃ se kaṇhe vāsudeve arahaṃ ariṭṭhanemiṃ evaṃ vayāsī–kesa ṇaṃ bhaṃte! se purise apatthiyapatthie, duraṃtapaṃtalakkhaṇe, hīṇapunnacāuddasie, siri-hiri-dhii-kitti-parivajjie, jeṇaṃ mamaṃ sahodaraṃ kanīyasaṃ bhāyaraṃ gayasukumālaṃ anagāraṃ akāle ceva jīviyāo vavarovei?
tae ṇaṃ arahā ariṭṭhanemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–mā ṇaṃ kaṇhā! tumaṃ tassa purisassa padosamāvajjāhi| evaṃ khalu kaṇhā! teṇaṃ puriseṇaṃ gayasukumālassa anagārassa sāhijje diṇṇe|
kahaṇṇaṃ bhaṃte! teṇaṃ puriseṇaṃ gayasukumālassa anagārassa sāhijje diṇṇe?
tae ṇaṃ arahā ariṭṭhanemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–se nūṇaṃ kaṇhā! tumaṃ mamaṃ pāyavaṃdae havvamāgacchamāṇe bāravaīe nayarīe egaṃ purisaṃ–juṇṇaṃ jarājajjariyadehaṃ āuraṃ jjhūsiyaṃ pivāsiyaṃ dubbalaṃ kilaṃtaṃ mahaimahālayāo iṭṭagarāsīo egamegaṃ iṭṭagaṃ gahāya bahiyā ratthāpahāo aṃtogihaṃ anuppavisamāṇaṃ pāsasi| tae ṇaṃ tumaṃ tassa purisassa anukaṃpanaṭṭhāe hatthikhaṃdhavaragae ceva egaṃ iṭṭagaṃ geṇhasi, geṇhittā bahiyā ratthāpahāo aṃtogihaṃ anuppavesasi| tae ṇaṃ tume egāe iṭṭagāe gahiyāe samāṇīe aṇegehiṃ purisasaehiṃ se mahalāe iṭṭagassa rāsī bahiyā ratthāpahāo aṃtodharaṃsiaṇupavesie| jahā ṇaṃ kaṇhā! tume tassa purisassa sāhijje diṇṇe, evāmeva kaṇhā! teṇaṃ puriseṇaṃ gayasukumālassa anagārassa aṇegabhava-sayasahassa-saṃciyaṃ kammaṃ udīremāṇeṇaṃ bahukammaṇijja-ratthaṃ sāhijje dinne|
tae ṇaṃ se kaṇhe vāsudeve arahaṃ ariṭṭhanemiṃ evaṃ vayāsī–se ṇaṃ bhaṃte! purise mae kahaṃ jāṇiyavve?
tae ṇaṃ arahā ariṭṭhanemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī–je ṇaṃ kaṇhā! tumaṃ bāravaīe nayarīe anuppavisamāṇaṃ pāsettā ṭhiyae ceva ṭhiibheeṇaṃ kālaṃ karissai, taṇṇaṃ tumaṃ jāṇijjāsi esa ṇaṃ se purise|
tae ṇaṃ se kaṇhe vāsudeve arahaṃ ariṭṭhanemiṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jeṇeva ābhiseyaṃ hatthirayaṇaṃ teṇeva uvāgacchai, uvāgacchittā hatthiṃ duruhai, duruhittā jeṇeva bāravaī nayarī jeṇeva sae gihe teṇeva pahārettha gamaṇāe|
tae ṇaṃ tassa somilamāhaṇassa kallaṃ pāuppabhāyāe rayaṇīe uṭṭhiyammi sūre sahassarassimmi diṇayare teyasā jalaṃte ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppanne–evaṃ khalu kaṇhe vāsudeve arahaṃ ariṭṭhanemiṃ pāyavaṃdae niggae| taṃ nāyameyaṃ arahayā, viṇṇāyameyaṃ arahayā, suyameyaṃ arahayā, siṭṭhameyaṃ arahayā bhavissai kaṇhassa vāsudevassa| taṃ na najjai ṇaṃ kaṇhe vāsudeve mamaṃ keṇai kumāreṇaṃ mārissai tti kaṭṭu bhīe tatthe tasie uvvigge saṃjāyabhae sayāo gihāo paḍinikkhamai| kaṇhassa vāsudevassa bāravaiṃ nayariṃ anuppavisamāṇassa purao sapakkhiṃ sapaḍidisiṃ havvamāgae|
tae ṇaṃ se somile māhaṇe kaṇhaṃ vāsudevaṃ sahasā pāsettā bhīe tatthe tasie uvvigge saṃjāyabhae ṭhiyae ceva ṭhii-bheyaṃ kālaṃ karei, dharaṇitalaṃsi savvaṃgehiṃ dhasatti sannivaḍie|
tae ṇaṃ se kaṇhe vāsudeve somilaṃ māhaṇaṃ pāsai, pāsittā evaṃ vayāsī–esa ṇaṃ bho! devānuppiyā! se somile māhaṇe apatthiyapatthie jāva siri-hiri-dhii-kitti-parivajjie, jeṇaṃ mamaṃ sahoyare kanīyase bhāyare gayasukumāle anagāre akāle ceva jīviyāo vavarovie tti kaṭṭu somilaṃ māhaṇaṃ pāṇehiṃ kaḍḍhāvei, kaḍḍhāvettā taṃ bhūmiṃ pāṇieṇaṃ abbhokkhāvei, abbhokkhāvettā jeṇeva sae gihe teṇeva uvāgae| sayaṃ gihaṃ anuppaviṭṭhe|
evaṃ khalu jaṃbū! samaṇeṇaṃ bhagavayā mahāvīreṇaṃ jāva saṃpatteṇaṃ aṭṭhamassa aṃgassa aṃtagaḍadasāṇaṃ taccassa vaggassa aṭṭhamajjhayaṇassa ayamaṭṭhe pannatte|

Arya Jambu- Reverend Sir! I have heard the subject matter of seventh chapter. Now, please tell me what description of eighth chapter has been given by Shramana Bhagavana Mahavira.
Arya Sudharma- Jambu! At that time, at that period, there was a city named Dwaraka.[The description of city should be known from first chapter of first section, until, Arihanta Arishthanemi Bhagwana came.
At that time, at that period six uterine brothers were disciples of Bhagavana Arishthanemi, who lived nearhim. All these six were alike in colour, structure,ageand configuration; differentiation was very difficult among them. Their colour was blue, like blue lotus, horn of a buffalo. There was the mark of Shrivatsa on chest of every one. Their hairs were soft, curly and conjusted. These all were as beautiful as Nalakubera.[Nalakubera means very beautiful son of vaishraman (god of wealth))
As all these accepted consecration, became houseless mendicant renouncing house-holders' code, the very day all these approached Arihanta Arishthanemi and bowing worshipping him spoke these words
Bhagawan! With your consent we wish that till life we practise two days' fast penance and third day take food. Thus observing austerity and fixing ourselves in soul virtues, we wish to move in your religious order.
Bhagavana said-o beloved as gods! Do, as you feel happy; but do not delay or be not careless in meritorious deeds.
Then getting the consent of Bhagavana Ariytanemi, all these six monks began to wander village to village, with the religious congregation observing two days' fast penance and third day to take food (Bele-Bele fast penance) for whole life.
Thereafter at any day of Paranaa (the day of taking food) after two days' fast penance all these six monks studied in the first three hours (first prahara) of day and after that approached Bhagavana, like Gautama Swami and spoke thus unto him.
Bhagawan! We all six monks want to wander in Dwaraka city, in three groups (containing two in each group) for seeking food as the paranna of two days' fast penance with your consent.
Bhagavana said- Beloved as gods! Do, as you feel happy. Then getting the consent all the six monks bowed down and worshipped Arihanta Aritshthanemi. After it, from there, these monks went out and reached Sahasraamravan (the wood of mango trees). Going out of that wood they divided themselves in three groups of two monks. Then they began to wander in the city with peaceful mind and observing circumspection of movement.
One of those three groups wandering in Dwaraka city seeking alms from highlow-medium standard houses, from one to the other house, approached the palace of Devaki, the queen of king Vasudeva.
Queen Devaki became very glad, happy and filled with bliss, seeing the two monks coming to her palace. Due to affection her mind filled with joy, her heart bloomed like a lotus due to the extremity of happiness. Aagam - 08 - Antakrud-dasha
Standing up from her seat queen Devaki went towards monk couple, seven or eight steps with pleasureful heart, circumambulated bowed down and worshipped them. Then she went to kitchen with monk-couple. There she put Sinh-Keshar Modaka (a kind of too much fragrant and nourishing-vitalising sweetball) in a big plate and gave to monk-couple. After this queen Devaki once again bowed down, worshipped and gave farewell to monk-couple.
[13...] Commentary: -
Jaha Goyama Sami Java ichchhamo.....All these six uterine brother monks wished to move like Gautama Swami.
(The method of seeking alms of Gautama Swami. we get in Bhagavati sutra sataka 2, Uddeshaka 5.) Like him, all these six brother monks studied scriptures in the first prahara of the day, in second involved in meditation, in third peacefully watched cloths, 'muhpatti', utensils etc. Taking utensils- (patra) came to the lotus feet of Bhagavana and bowing down in due order asked the permission to wander in the city for seeking alms. Obtaining the permission began to wander in the city for seeking alms with peaceful mind and observing movement circumspection.
Regarding high-medium-low standard people, the clarification of ancient sages-preachers, is like this--
High (standard)-The palaces of kings, rulers, powerful persons etc. Medium-Big houses of wealthy traders and rich persons. Low- One storyed houses, cottages of general public.
Sages used to seek alms from all these three types of houses and persons without any differentiation.
This question of Devaki was answered by the sages in these words-beloved as gods! The position is not like this, that sages could not get food and water from high-low-middle-class houses of this city of Krshna Vasudeva, which is like heaven abode nor sages go over and again to same house for their need of food and water.
O beloved of gods!The fact is like this. We six are uterine brothers, sons of Naga Gathapati and his wife Sulasa, inhabitant of city Bhaddilapura. We all six (resembled) Nalakubera. We all six brothers heard sermon of Arihanta Arishthanemi, took it to heart and being frightened from the cycle of births and deaths-the world, we accepted consecration and are practising sagehood.
The day we all six brothers accepted consecration, we bowed down and worshipped Arihanta Arishthanemi and expressed our utter wish in these words-"O Bhagawan! By your permission we wish to wander with you observing two days' fast penance (and third day to take food) (Bele-Bele tapasya) till life, thus purifying our souls."
Then Bhagavana permitting us said-"O beloved as gods! Do as you feel happy; but do not delay.
O beloved as gods (Devaki)! Obtainingthe permission of Arihanta Arishthanemi, we began to wander practising bele-bele austerity.
Thus, today is the day of breaking fast of six meals, of all six brothers. During the first prahara (three hours) of day we studied scriptures and in second prahara meditated and in the third prahara taking the permission of Arihanta Arishthanemi, we made three groups of two monks each and wandering for seeking food and water in high-low-middle class houses of the city approached to your palace. Aagam - 08 - Antakrud-dasha
O beloved as gods! It is not a fact that we are the monks who came to you in two former groups, but it is true that we are others. Those monks said such to Devaki and returned back in the direction they had come.
Hearing this episode and after the departure of the sages, the mind of Devaki was engrossed by these thought currents.
Once, in my childhood, in Polasapura city sage Atiinukta foretold about me that Devaki, the beloved as gods! You will give birth to eight sons; they will resemble each other and would be handsome like Nalakithara. In this Bharataksetra, no other mother will give birth to such sons.
Has this forecast proved false to-day? It is clearly evident that other mothers have also given birth to such resembling sons. (But forecast of sage must not be wrong. Why this controversy before my eyes? During the up and down of thoughts) Devaki determined that I should go to Arihanta Arishthanemi,bow down and worship him and doing thus, ask about the forecast of sage Atimukta. Devaki thought like this and as such she called the family servants and ordered them-"Bring forth quickly the stately religious chariot (rather) with all equipments."
Family servants presented the chariot immediately. Queen Devaki sat in that chariot and approached the religious congregation of Arishthanemi. As we get the description of worshipping Bhagavana Mahavira, by Devanandaa in the same way Devaki began to worhip Arihanta Arishthanemi.
[...13] Commentary: -
1. The clause Aimuttenam Kumara Samanenenam here indicates the forecast of Atimukta Kumara-sage. The tale goes like this:--
Atimukta Kumara-sage was the younger brother of Kamsa. When the wife of Kamsa, Jivayasaa was making amusements with Devaki (the younger sister-in-law) at that time Atimukta Kumara-sage reached the house of Jivayasaa forseeking food and water. Envolved in rejoicings Jivayasaa, saw Atimukt Kumara-sage, took in view the past relation of brother-in-law, and began to join She said-"Brother-in-law! You also come and participate in amusements at rejoicings,"
Then Atimukta Kumarr-sage! Now you are rejoicing with Devaki thinking yourself much fateful; but in future Devaki will give birth to eight sons. These sons would be such beautiful and fateful that no other woman in Bharat-Varsha (India) can produce such sons. But the seventh son of this Devaki will murder your husband and rule over half of Bharata-varsha (India). Devaki listened this fact in her childhood. For ascertaining this, queen Devaki decided to go to Bhagavana Arishthanemi.
Jaha Devandaa java pajjuvaasai:--Description of Devaki going to BhagavanaArishthanemiis told like going tt see Bhagavana Mahavira by Devanandaa, which we get in Bhagavati Sutra, sataka 9, Uddesaka 33. MeaningDevaki sitting in religious chariot, going through the main markets of Dwaraka approached Nandana-vanes. Seeing the felicitations of Bhagavana, she practised five Abhigamas and then reaching the religious assembly of Bhagavana bowed down to him in due order and began to praise and worship him.
Thereafter Arihanta Arishthanemi addressing queen Devaki spoke thus unto her-Devaki! Did such suspicion and thought arise in your mind that the forecast about you done by Atimukta Kumara-sage that you will give birth to eight matchless sons, proved false? In this regard, for asking and being sure, you have come quickly here. Is it correct?
Devaki accepted- Bhagawan! It is correct. Bhagavana Arishthanemi removing the doubt, began to speak--
O beloved of gods! At that time and at that period, a gathapati named Naga-- lived in Bhaddilapura. He was very rich. Sulasa was his wife. An astrologer told about Sulasa, when she was in childhood that this girl would give birth to deceased children, On account of this, Sulasa became the devotee of Harinegamesi god.
Sulasa made an image of Harinegamesi god. Every morning she bathed, repented for ill-dreams and worshipped god by fragrant, beautiful flowers of great value, wearing the entire time drenched robe. After worship she fell on her knees and bowed down; then she used to do the work of household, food etc.
The god was pleased with Sulasa by her such devotion, respect and service. On account of compassion for Sulasa
Gathapatni god Harinegamesi menstruated both-you and her at same time.
Then at the same time you and she become pregnant and both gave birth to sons at the same (after completing the pregnancy period of nine months) time.
Then god liaritiagamesi-used to take the still (deceased) child of Sulasa and keep that beside you.
O beloved as gods! Like this the god carefully took your alive son and kept in the lap of Sulasa housewife.
Devaki! Therefore, actually these six monks are your sons and not of Sulasa,
Then Devaki Devi, listening the secret disclosed by Arihanta Arishthanemi, became glad. She bowed down, praised and worshipped him and reached the six monks and bowed down and worshipped them.
Devaki gazed at those sages for a long time. Her heart filled with motherly affection. Her breasts began to milch. Due to joy her eyes streamed and filled with tears of happiness. Her body spread out so the binding threads of her brassiere broke up, her bracelets splitted on her arms, the root-cells of her hair swelled like kadamba flowers beaten by rain showers. She observed those six monks with unwinking eyes for a long time. Then Devaki brought herself to her senses and again bowed down to all the six sages.
Thereafter she came to Arihanta Arishthanemi, circumam-bulating thrice she bowed down to him with devotion and went out of the religious assembly.
She sat in her religious chariot, reached Dwaraka city and then her palace. Getting down from chariot she entered her bed-room and sat on her bed.
Then there arose such thinking, thought and mental current in the mind of Devaki- Oh truly I gave birth to seven sons exactly alike (until) resembling Nalakubera in beauty but could not enjoy the childhood plays of even one of them. Even this Krushna comes to me after six months for reverence, but in hurry.
In this world, really happy and fateful are those mothers, sons (child) horn from their own wombs, greedy for sucking milk of their breasts, lisping sweetly, babbling and pattling, moving to their armpits from where the breasts arose up, give a sitting in their laps having them by lotus-like hands, give sweet talks and pleasing words.
Definitely, I am hapless, meritless and successless; because I have not even visualized the childhood plays of any one of my seven sons.
Thus Devaki, putting her check on her palm, drowned in sorrowful thoughts with frustrated mind and hopes. Aagam - 08 - Antakrud-dasha hat I have not enjoy wonths for Toons by the word
Antakrud-Dasha-Ang-08 - varga-3, Chapter 8 Thus Devaki was sitting sad-minded. At the same time Shree Krushna vasudeva, bathed (until) decorated his body with clothes & ornaments, came quickly to motherDevaki for reverence of her feet. Then vasudeva Krushna saw and bowed down at the feet of Devaki. When he saw his mother sad and worried he enquired --
O mothers! Formerly whenever I came to touch your feet, you always became glad on seeing me, but O mothertoday why are you sad, worried and brooding? What is itsreason? Please tell me.
On this question Devaki began to say unto Krushna Vasudeva-o Son! Really the fact is this that I have given birth to seven sons exactly same in colour, form and body formation, but could not enjoy the childhood days and plays of any single son.
You also come to me after 6 months for touching my feet. Hence I am thinking that those mothers are fateful, who feed their sons by their breasts, talk sweetly to them. I'm hapless, meritless. Pondering over all this, l' sad, worried and brooding.
Hearing this expression and knowing desire of mother, Shree Krushna Vasudeva said-- mother! Do not be sad, worried and brood; I shall so strive that my uterine brother will take birth.
Thus saying ShreeKrushna assured his mother Devaki with sweet, pleasing and agreeable words.
Thus assuring his mother, Shree Krushna came out of the palace and reached oratory (Pauashashala). As Abhaya Kumara propitiated his god accepting three days' fast penance, in the same way Shreekrushna Vasudeva, accepting three days' fast penance began to propitiate god Harinegamesi.
Having divine form & unique lustre god Harinegamesi, attracted by propiliation came and staying in sky became present before Krushna Vasudeva and spoke thusO beloved ofgods! I am god Harinegamesi. Why you have called me by eight meals fast austesity. Attracted by your penance I am present before you. Tell me your desire, in which good deed of yours can I help you? What is your wish?
Then krushna Vasudeva spoke to god with folded hands-0 beloved ofgods! My one uterine brother should take birth, it is my wish.
[...13] Commentary: -
Jahaa Abhao - Like Abhaya Kumara Shree Krushna Vasudeva propiliated god Harinegamesi and expressed his desire for a younger uterine brother.
Description of Abhaya Kumara, we get in Jnatasutra, Chapter 1, regarding the episode of Megha kumara. An intense desire arose in the head and heart of mother (really step mother of Abhaya Kumara) Dharini. While she was pregnant, that I may enjoy rainy season but it was not according to time, because at that time summer was prevailing. For fulfilling the intense desire of pregnant Dharini, Abhaya Kumar propitiated a god who was residing in Saudharma heaven, but was friend of his (Abhaya Kumara's) former life.
Method of propitiation is thus-Going to oratory (pausadhshala) accepted three days' fast penance, practising full celibacy done paushadha (a special vow), putting off all kinds of ornaments, spread a pallet-bed of grass. With eight meals fast putting mind in Harinegamesi god called him by heart. At the last day of three days' fast, seat of god moved. By clairvoyance he became aware of the fact, and then he came with fast speed and presented himself staying in sky, not touching the ground or remaining four fingers above from surface of earth. Aagam - 08 - Antakrud-dasha
Thereafter Harinegamesi spoke such unto Shree Krushna Vasudeva-beloved ofgods! One god, completing his duration of celestial abode, will take birth as your younger brother, so your desire will be surely fulfilled. But passingboyhood, attaining young age being tonsured he will accept sagehoodnear Bhagavan Arishthnemi.
The god said thus twice and thrice to Shree Krushna Vasudeva and then he went back to the same direction from which he had come.
After that Krushna Vasudeva came out of oratory and reached mother Devaki. Touching her feet, he said-0 mother! My one uterine brother will surely be born. Your desires will he fulfilled. So you should not worry. Thus he assured mother Devaki by sweet and agreeable words, then went back to direction from which he had come.
Then at any other time mother Devaki was sleeping on a luxurious (worth sleeping meritorious persons) bed, she saw a lion in dream. She woke up, came to king Vasudeva and told him her dream. Thus understanding fulfillment of desire definitely, she became glad and happily began to nurture the child in her womb with due care. Thereafter, on completion of nine month's pregnancy period, Devaki Devi gave birth to a son, having the beauty of a jasumina-flower, red Bandhujivaka flower, of lacpigment, best Parijataka flower, red like rising sun, eye-soothing to all persons, tender, with all developed senses, good shapeliness,tendu like an elephant's palate. The description of Gaja Sukumala (name of newly bornson of Devaki) should be known as of Megha Kumara. (Until) At the time of giving name, parents thought that our child is tender and beautiful like an elephant's palate, so its name should be Gaja Sukumala. Thinking thus the parents of the child gave him the name Gaja Sukumala. Remaining description should be known like MeghaKumara. In this way gradually Gala Sukumala became young and capable to enjoy worldly entertainments and rejoicings, pleasures.
[...13] Commentary: -
Ja Sumana- (Japaakusum) flowers of red colour, Adahula-flowers.
Rakta Bandhu Jivaka-Plant of noon, on its red colour flowers bloom in rainy season. Generally it is also called Virabahuti or Indragopa.
Lakkha rasa- Mahaavara-red colour.
Taruna Diwaayara-here this word denotes red colour as of rising sun.
Jammanam jahaa Meha Kumara...
Description of birth of Megha Kumara is as follows-- Like Dharini while intense desire of Devaki fulfilled then she began to nurture womb-child carefully. When nine months and seven and a half days of her pregnancy period passed, she gave birth to a beautiful son, whose birth ceremony should be known like Megha Kumara. In the happiness of birth-
Slave-women, who gave information of baby-birth, were freed from slavery and huge wealth was given to them as gift etc.
City was purified with fragrant water, prisoners were set free and weights and measures were increased.
For ten days all the trades were announced tax-free. King lavishly gave charity the poor and orphans. Celebrations were held for ten days in the kingdom.
On the twelth day king got food etc., prepared in huge quantity and celebrated the joyful ceremony eating with his friends, caste persons and state-servants. Then he honoured them by clothes and ornaments. Afterwards the parents spoke that our child is tender and red like an elephant's palate, so its name should he Gaja Sukumala. Thus saying they gave name Gaja Sukumala to their son.
At that time in, Dwaraka city a brahmana dwelt, whose name was Somila? He was rich and well-versed in all the four Vedas-- Rugveda, Yajurveda, Atharvaveda& Samaveda; also knew the secrets of Yajna-Yaga and other rituals, sacrifices etc.
His wife was Somasri. She was tender and beautiful. Soma was the daughter of Somila and Somasri. She was tender and extremely beautiful. She was very shapely and superbly beautiful.
One day maiden Somaa bathed (until) adomed by clothes and ornaments, surrounded by Kubja, Cilaata etc., and slave maidens came out of house. Having set out she came to the highway. On the highway she began to play with a golden (binded by golden threads) ball.
At that time and at that period Arihanta Arishthanemi came to Dwaraka, Congregation went out for listening his sermon.
Heaving heard auspicious news of the coming of Bhagavana, Shreekrushna Vasudeva bathed and decked and rode an elephant with Gaja Sukumala Kumara. Shreekrushna was wearing garland of Kornta flowers and an umbrella on his head, white and best camaras were fanned on both his sides. Thus he was going through the centre of Dwaraka to bow down to Arishthnami. Then he saw Somaa playing on highway. He was wonder-struck seeing shape, youth, beauty etc., of maiden Soma.
Then Vasudeva Krushna called the chamberlains going with him and ordered them-0 beloved ofgods! Go to Somila brahmana and beg this maiden Soma. Take hold of her and put her in the harem of maidens. At proper time, this maiden Somaa, would be the wife of my youngerbrother Gaja Sukumala.
Then chamberlains obeying order of, shrikrushna went toSomila brahmana and asked for his daughter. Somila became very much glad and agreed to give away his daughter. Chamberlains took Soma from his father Somila and put her in harem. And then they said to Shree Krushna that your order has been fulfilled.
Thereafter Krushna Vasudeva went through middle of Dwaraka and reached Sahasramra garden, practised five abhigamas and bowed down to Bhagavana and then sat at a proper place.
Bhagavana Arishthanemi preached sermon to the congregation, premier were Gaja Sukumala and Shreekrushna. After hearing sermon of Bhagavana, returned back.
Hearing the sermon of Bhagavana, Gaja Sukumala Kumara became adverse from world and worldly joys. Being engrossed by apathetic feelings, bowing down to Arishthanemi Bhagavana spoke-0 Bhagawan! I feel this doctrine very interesting, I love it, so I want to accept it. Taking permission from parents, I will accept Shramana hood from you.
Like Megha Kumara, Gaja Sukumala saying thus to Bhagavana returned to his residence and expressed his own thoughts before his parents. Hearing aboutConsecration Devaki was filled with grief, firstly she swooned, afterwards came into senses and began to say, shedding her tears-0 son! You are too dear to us. We shall not be able to tolerate your separation. Still you are unmarried, so first of all you wed, and increase family-line and transferring your responsibilities to your sons, and then you accept consecration.
Vasudeva Krushna, after he became aware about apathy of Gaja Sukumala he came to him, embraced him, put him in his lap and said in very affectionate words. O beloved, as gods! You are my younger uterine brother. Hence I say that you should not accept consecration after tonsuring your head near Bhagavana Arishthanemi at this time. I shall anoint you with royal coronation in this city Dwaraka in a grand ceremony.
Gaja Sukumala remained silent hearing these words of Krushna Vasudeva. After some times Gaja Sukumala spoke twice and thrice to his elder brother Krushna Vasudeva and parents
O beloveds as gods! Really amusements and rejoicings of man and his body are impure, perishable and momentary. This body is filled with stool, urine, phlegm, vomit, semen, blood etc. the dirty things. This human body and the sensual pleasures related to it are unstable, with an end, and being perishable, these are to be exhausted either now or later.
Therefore O beloveds as gods! I wish that permitted by you, I shall accept consecration (shramanahood) before Bhagavana Arishthanemi.
When Krushna Vasudeva and his parents could not become capable of moulding Gaja Sukumala towards worldly enjoyments even by loving and agreeable expressions, then being disappointed unwillingly Krushna Vasudeva and his parents spoke thus unto him
"O son! If it is so, then we want to visualize you as a king (adorned with coronation) only for one day. So you accept kingship at least for a single day.
At such insistence of parents and elder brother Gaja Sukumala remained silent. Assuming silence as acceptance with a great ceremony he was coroneted by 108 pitchers of gold and silver etc.
After enthronement of Gaja Sukumala parents asked- O son! Now what do you want? Tell, what is your wish?
Gaja Sukumala answered- I want to be consecrated.
Then according to the wish of Gaja Sukumala all the paraphernalia was provided. Sitting in the palanquin which is carried by one thousand persons Gaja Sukumala reached the religious assembly of Bhagavana Arishthanemi in great procession. Parents gave their son as pupil to Bhagavana.
Gaja Sukumala put off all ornaments himself, tonsured his head by five fists and then requested to Bhagavana that O Bhante (Bhagawan)! Now, you yourself consecrate me; give me the robe of a sage and knowledge of conduct. Bhagavana preached him (GajaSukumala) seventy rules of conduct (Carana sattari) and seventy rules of activity (Karna sattari) and consecrated him. Now Gaja Sukumala became a houseless mendicant. Practising movement incognito (until) he became deep celebate of guarded in celibacy.
[...13] Commentary: -
(1) Detailed description of coronation we get in Rayapaseniya Sutra and that of consecration in Bhagawati Sutra in the episode of Mahabala.
In the method of installing (abhisheka vidhi) the purified water mixed with all kinds of herbs is sprinkled on the head of a person with chanting mantras. In this the herb-mixed pure water is filled from seas, rivers etc. in 108 pitchers of gold, 108 pitchers of silver and 108 pitchers of clay.
After the royal function or coronation, parents ask-Now what is your wish, tell us. Then Gaja Sukumala says-For me, ask for parapharnelia of consecration-duster (rajoharana) utensils (patra) from the shop Kutrikapana (a shop blessed by a god or deity, where every kind of goods is available. All the things of the world which are most difficult to get are also available in that shop. In modern days, it can be told as the biggest departmental store of the world.) And also call a barber. Then paraphernalia costing two lakhs golden coins and a barber for one lakh gold coin was asked. Then barber shaved the head of Gaja Sukumala by razor leaving only four angula fore-hairs. Mother Devaki took those shaven hairs in a white and neat cloth and then kept them in a box studded with gems with due care and said-These hair of my dear son would be useful for last visualization on the auspicious occasions days, festivals and celebrations.
Acceptance of Special vow of Mahapratima--
After consecration, Gaja Sukumala sage, in the first part of afternoon (thid prahara of day), the same day on which came into sage order, went out place where Arihanta Arishthanemi was thrice circumambulated and then spoke in polite words
O Bhagawan! On being permitted by you I want to abide observing the great vow-resolution (mahapratima) of one night in the cemetery (funeral place) Mahakala.
Bhagavana said-O beloved of gods!Do as you feel happy.
Thus being permitted by Arihanta Arishthanemi sage Gaja Sukumala bowed down and worshipped him and starting from there walked out of Sahasramra-vana and reached cemetery Mahakala.
There he looked for clean spot free from flora and insects. After that he looked for clean spot for discharging stool and urine. Thereafter standing at a place, slightly bending forward his body (hanging both the hands upto knees), fixing eyes on a lump of matter (pudgala), contracting both legs (with the distance of four fingers between the heels and toes of both legs), accepting great firm resolution (Mahapratima) of one night went deep into meditation.
Trouble (Upsarga) by Somila--
Brahamana Somila for taking sacrificial wood went out of Dwaraka to the forest, before Gaja Sukumala reached the Mahakala funeral place. The way to forest passed near to the same funeral place. In the forest he collected sacrificial wood, grass, plucked up fore-part bent leaves and returned to the city-to his home. On returning passing by Mahakala cemetery at the time of evening twilight when the coming and going of men becomes rare, he saw monk Gaja Sukumala there standing in meditation.
Seeing the monk, the enmity of former births awakened in the heart of Somila. He recollected the enmity of former births. By this remembrance he raged up in fury and murmured-Oh this is the same Gaja Sukumala desirous of undesirable-wisher of death, shameless and devoid of fortunes; who abandoning my matured, faultless daughter Soma (born from the womb of my wife Somasri) without any cause became an ascetic.
[... 13] Commentary: -
Seeing monk Gaja Sukumala in meditation why the mind of Somila filled with such a ferocious anger? There may be many present and past causes of it. Present causes here clearly stated that his daughter Soma was to be wedded with him (Gaja Aagam - 08 - Antakrud-dasha
Sukumala). Vasudeva Shreekrushna asked and preserved her (Soma) in harem of maidens. When Gaja Sukumala accepted monkhood leaving that maiden then Somila raged in fury.
The other past causes also pointed in Agama by words-'tam veram sarairemembering the enmity' and 'anega bhava-saya sahassa sanciyam kammam udiremanenam-performing udirana of accumulated karmas of million former births'. In this context a story is popular about the former birth of Somila and Gaja Sukumala. The episode is this
The soul of Gaja Sukumala was a queen of a king in his innumerous former birth. That king had another queen also. That queen had given birth to a son so she became more beloved of that king. So the queen (soul of Gaja Sukumala) began to have feelings of detachment towards that other queen and have keen desire that her son myay die somehow.
Per chance a boil took place in the son's head. Child began to flounder due to agony. Step mother Isoul of Gaja Sukumala) said to the mother of that child that I know the treatment of this disease. The mother of child gave her son to step mother. Step mother binded hot horse-bean bread on the head of the child. Due to serious agony child floundered much and died. After a long-long period the soul of that child took birth as Somila and that of step mother as Gaja Sukumala.
Veranubandhini mahabbhayani- The bondages of enmity are most ferocious. So by the remembrance of this former enmity Somila raged in fury, and for taking the revenge, his ill feelings aroused to take wet clay to make the raised up sides on the head of monk and to fill it with the burning coals of khair fuel.
He had done such cruel deed due to former enmity
Therefore I should definitely take revenge from Gaja Sukumala-such illfeelings occupied the mind of Somila. He thought and after thinking he gazed at all directions upto far distance that whether any body was seeing him or not. Gazing all around he took moist clay from a nearby pond, came to the place where monk Gaja Sukumala was, putting that clay on the head of monk, raised it on all sides.
After that he took burning coals from a pyre in a piece of clay pitcher and put up those burning coals on the head of monk Gaja Sukumala. Then being frightened (fear lest anyone may see him) sharply he stepped backward and (running from there) he (Somila) went to the direction from which he had come.
Due to the burning embers kept on the head, most ferocious agony took place in the body of monk Gaja Sukumala that was much fiery, acute and untolerable.
Even so, monk Gaja Sukumala bore it with even mind, not becoming wrathful towards brahamana Somila, even a bit.
At that time, bearing such an acute painful, fiery, untolerable agony with calm and equanimous mind friar Gaja Sukumala entered the eighth stage of spiritual development stage-Apurwakarana by his auspicious thoughts and feelings, destroying the karmas which envelop soul-virtues.
By it monk Gaja Sukumala attained infinite knowledge and perception. Thereafter his duration completed and he became perfected (until) and free of all miseries and pains.
Thus by exhaustion (destruction) of all karmas houselss mendicant Gaja Sukumala became emancipated (who has nothing to do) omniscient-knower of every thing in Loka and Aloka, supreme calm (parinivritta)-being free from all karmas, and Aagam - 08 - Antakrud-dasha becoming free from all mental and bodily pains he became free from all miseries (sarvadukha prahina).
At that time the nearby gods knowing that-'monk Gaja Sukumala has propiliated sage-order with supremity' they rained the divine fragrant non-sensient water, showered divine non-sensient flowers of five colours and clothes and echoed the sky by celestial song and melody.
[...13] Commentary: -
Apuvvakarana-Apurvakarana- This word means- which is never attained before-realisation of the sublime feeling of this stage. It is also taken as the eighth spiritual development stage named as nivrtti badara gunasthana. Two steps begin from this stage- (1) Subduative step (upasama sreni) and (2) exhaustive step (kshapaka sreni).
The mendicant who takes subduative step he stops reaching the eleventh stage of spiritual development and falls down from that satge. The mendicant who takes exhaustive steps he does not touch eleventh stage and reaches twelfth from tenth stage in a jumping way and becomes unfallible. Really the mendicant taking exhaustive step raises up one after another development stage, but not touching eleventh reaches twelfth directly. Then exhausting all ghati (soul-binding) karmas attains infinite knowledge and perception. Then crossing twelfth stage he stays himself in thirteenth stage of spiritual development and remains there till whole life but a little span of period. During this period he enters in fourteenth stage of spiritual development and within a few seconds becomes emancipated and reaching on the top of loka enjoys soul-bliss upto infinite time.
In the present maxim scripturist giving the word apuvvakarana pointed out the relativeness of apurvakarana with monk Gaja Sukumala. Its inherent idea is this, that monk Gaja Sukumala entering the eighth stage of spiritual development had taken the exhaustive step.
Passing that night and at the dawn of second day Krushna Vasudeva bathed and adored by clothes and ornaments rode on an elephant. He was wearing the garland of Koranta flowers and canopy was on his head, white and best camaras were fanned on his both sides. Surrounded by numerous strong warriors, moving on the royal road started from Dwaraka to go where Bhagavana Arishthanemi was.
While going through middle part of Dwaraka Krushna Vasudeva saw a man, who was too old, with body bathered by old age, weak, wearied and tired. Out of his house, on the royal road a huge heap of bricks was accumulated. That oldman was carrying bricks from that heap one by one and keeping in the inner part of his house. Krushna Vasudeva seeing that grieved old man, filled with compassion. Sitting on elephant he took up one brick from that heap and put in the inner part of his house.
When the numerous followers saw Shree Krushna Vasudeva putting a brick from that heap then all of them put one brick in the house of that old man. Consequently heap was finished. In this way only taking one brick by Shreekrsna, the turmoil of carrying brick of that old bathered bodied man came to an end.
After that passing through the middle of Dwaraka city Krushna Vasudeva reached Sahasramravana, where Bhagavana Arishthanemi was present. He bowed down and worshipped Bhagavana.
After that passing through the middle of Dwaraka city Krushna Vasudeva reached Sahasramravana, where Bhagavana Arishthanemi was present. He bowed down and worshipped Bhagavana.
After that he moved his eys to see his younger brother newly consecrated monk Gaja Sukumala to bow down to him, but could not find him there. Then he is bowing down to Bhagavana Ristanemi asked-Bhagawan! Where is my younger uterine brother the newly consecrated monk? I want to bow down to him.
Then Arihanta Arishthanemi replying to the question of Krushna Vasudeva said- Krushna! The purpose for which Gaja Sukumala accepted consecration he has attained that.
Hearing this worried Krushna Vasudeva asked Arihanta ArishthanemiBhagawan! How Gaja Sukumala was attained his goal (salvation of soul)?
Then Arhat Arishthanemi replied to Krushna Vasudeva-o Krushna! Verily Gaja Sukumala bowed down to me yesterday in the first part of afternoon and then said-O Lord! If you permit me I intend to accept and observe monk's twelfth special resolution (Bhiksu-Mahapratima) of one night in Mahakala cemetery. Getting my permission Gaja Sukumala went to Mahakala cemetery, accepted the great resolution, stood up and went deep into meditation.
Thereafter a man saw monk Gaja Sukumala and became red in fury. Thus telling full description Bhagavana said-O Krushna! Thus monk Gaja Sukumala obtained his goal-the salvation of his soul.
Hearing all this Krushna began to inquire from Bhagavana Arishthanemi- O Reverend Sir! Who is that shameless person, desirous of undesirable-desirous of death, who has untimely made my younger uterine brother monk Gaja Sukumala lifeless?
Then Arhat Arishthanemi spoke thus to Krushna Vasudeva- O Krushna! Do not be invidious towads that person, because really he became helpful to monk Gaja Sukumala for attaining his goal-purification of soul.
Hearing this Shreekrsna Vasudeva was non-plussed again and asked-o Bhagawan! That person became helpful to monk Gaja Sukumala (attaining his end). How is it so?
Then Arhat Arishthanemi clearly replied to Vasudeva Shreekrsna in this wayYes Krushna! Definitely he helped.
When you were coming to bow down to me then you saw an old man carrying one brick from the heap of bricks which was accumulated before his house on the main road. You had picked up one brick and carrying that placed it in his house.
Seeing you putting one brick all of your followers, picking up those bricks put down in the house of that old man. Thus by your this help the turmoil of putting down those bricks one by one inside his house finished.
O Krushna! Just as you lent aid to finish that oldman's turmoil, in the same way O Krushna! That person also aided Gaja Sukumala monk to completely annihilate the accumulated karmas of numerous previous births.
Hearing this Shreekrsna Vasudeva asked Arhat Arishthanemi-O Bhagawwan! How can I recognize that person?
Bhagavana Arishthanemi spoke thus unto Vasudeva Shreekrsna- O Krushna! Returning from here when you will enter Dwaraka city, at that time seeing you the person who will be frightened and standing there due to completion of life span will die. You should consider that definitely he is the person concemed.
Satisfied with reply of his question Krushna Vasudeva bowed down and did reverence to Arhat Arishthanemi, went to the place where his excellent elephant was standing, rode on it and started towards his royal palace.
On the other side, as the sun shone with luster, such thoughts arose in the mind of Somila Brahmana
'Today, Krushna Vasudeva must have definitely gone to bow down to Arhat Arishthanemi. He is omniscient. Nothing is hidden from him. He must have known all details about death of Gaja Sukumala and my ill-deed. Arihanta Arishthanemi must have told everything to Krushna Vasudeva. In these conditions, becoming agitated Krushna Vasudeva will kill me in a cruel manner that I do not know. Thinking thus he was frightened, came out of home and decided to run far away out of the city.
He thought-Krushna will return via royal road. Therefore I should run away through any small street and get out of the city before he returns. Thinking thus, he came out his home and ran through a small street.
Krushna Vasudeva was full of sorrow due to the cruel death of his younger brother monk Gaja Sukumala. So he was returning through the same street.
As Krushna Vasudeva entered Dwaraka city, perchance, all of a sudden he (Somila) came in front of him. Then that Somila Brahmana seeing Krushna Vasudeva was frightened, stunned, remained standing as he was and ue to completion of life span the limbs of his body loosened and he (Somila) fell down on the ground with a great sound dhadama. He became lifeless.
Krushna Vasudeva saw Somila falling down dead, so he spoke
O beloved of gods! This is the person desirous of death, shameless Somila Brahmana who has untimely killed my younger uterine brother monk Gaja Sukumala. Saying thus Krushna Vasudeva caused to be pulled and thrown the corpse of Somila by Candalas He then got washed the land touched by the dead body of Somila. And then he entered his palace.
Arya Sudharma- Thus O Jambu! Liberated Shramana Bhagavana Mahavira expressed such subject matter of eighth chapter of third section of eight anga.
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Chapter- (Adhyayan) - 9