Amtagadadasao 6.1.27

6.1.27

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nayare| guṇasilae ceie| seṇie rāyā| cellaṇā devī|
tattha ṇaṃ rāyagihe nayare ajjunae nāmaṃ mālāgāre parivasai–aḍḍhe jāva aparibhūe|
tassa ṇaṃ ajjunayassa mālāyārassa baṃdhumaī nāmaṃ bhāriyā hotthā–sūmālapāṇipāyā|
tassa ṇaṃ ajjunayassa mālāyārassa rāyagihassa nayarassa bahiyā, ettha ṇaṃ mahaṃ ege pupphārāme hotthā–kiṇhe jāva mahāmehaniuruṃbabhūe dasaddhavannakusumakusumie pāsāīe darisaṇijje abhirūve paḍirūve|
tassa ṇaṃ pupphārāmassa adūrasāmaṃte, ettha ṇaṃ ajjunayassa mālāyārassa ajjaya-pajjaya-piipajjayāgae aṇegakulapurisa-paraṃparāgae moggarapāṇissa jakkhassa jakkhāyayaṇe hotthā–porāṇe divve sacce jahā punnabhadde|
tattha ṇaṃ moggarapāṇissa paḍimā egaṃ mahaṃ palasahassaṇipphaṇṇaṃ aomayaṃ moggaraṃ gahāya ciṭṭhai|
tae ṇaṃ se ajjunae mālāgāre bālappabhiiṃ ceva moggarapāṇi-jakkhabhatte yāvi hotthā| kallākalliṃ pacchiyapiḍagāiṃ geṇhai, geṇhittā rāyagihāo nayarāo paḍinikkhamai, paḍinikkhamittā jeṇeva pupphārāme teṇeva uvāgacchai, uvāgacchittā pupphuccayaṃ karei, karettā aggāiṃ varāiṃ pupphāiṃ gahāya, jeṇeva moggarapāṇissa jakkhassa jakkhāyayaṇe teṇeva uvāgacchai, uvāgacchittā moggarapāṇissa jakkhassa maharihaṃ pupphaccaṇaṃ karei, karettā jaṇṇupāyapaḍie paṇāmaṃ karei, tao pacchā rāyamaggaṃsi vittiṃ kappemāṇe viharai|
tattha ṇaṃ rāyagihe nayare laliyā nāmaṃ goṭṭhī parivasai–aḍḍhā jāva aparibhūtā jaṃ kayasukayā yāvi hotthā|
tae ṇaṃ rāyagihe nagare annayā kayāi pamode ghuṭṭhe yāvi hotthā|
tae ṇaṃ se ajjunae mālāgāre kallaṃ pabhūyatarāehiṃ pupphehiṃ kajjaṃ iti kaṭṭu paccūsakāla-samayaṃsi baṃdhumaīe bhāriyāe saddhiṃ pacchiyapiḍayāiṃ geṇhai, geṇhittā sayāo gihāo paḍinikkhamai, paḍinikkhamittā rāyagihaṃ nagaraṃ majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva pupphārāme teṇeva uvāgacchai, uvāgacchittā baṃdhumaīe bhāriyāe saddhiṃ pupphuccayaṃ karei|
tae ṇaṃ tīse laliyāe goṭṭhīe cha goṭṭhillā purisā jeṇeva moggarapāṇissa jakkhassa jakkhāyayaṇe teṇeva uvāgayā abhiramamāṇā ciṭṭhaṃti|
tae ṇaṃ se ajjunae mālāgāre baṃdhumaīe bhāriyāe saddhiṃ pupphuccayaṃ karei, patthiyaṃ bharei, bharettāaggāiṃ varāiṃ pupphāiṃ gahāya jeṇeva moggarapāṇissa jakkhassa jakkhāyayaṇe teṇeva uvāgacchai|
tae ṇaṃ te cha goṭṭhillā purisā ajjunayaṃ mālāgāraṃ baṃdhumaīe bhāriyāe saddhiṃ ejjamāṇaṃ pāsaṃti, pāsittā annamaṇṇaṃ evaṃ vayāsī–esa ṇaṃ devānuppiyā! ajjunae mālāgāre baṃdhumaīe bhāriyāe saddhiṃ ihaṃ havvamāgacchai| taṃ seyaṃ khalu devānuppiyā! amhaṃ ajjunayaṃ mālāgāraṃ avaoḍaya-baṃdhaṇayaṃ karettā baṃdhumaīe bhāriyāe saddhiṃ viulāiṃ bhogabhogāiṃ bhuṃjamāṇāṇaṃ viharittae tti kaṭṭu eyamaṭṭhaṃ annamannassa paḍisuṇeṃti, paḍisuṇettā kavāḍaṃtaresu nilukkaṃti, niccalā nipphaṃdā tusiṇīyā pacchaṇṇā ciṭṭhaṃti|
tae ṇaṃ se ajjunae mālāgāre baṃdhumaīe bhāriyāe saddhiṃ jeṇeva moggarapāṇissa jakkhassa jakkhāyayaṇe teṇeva uvāgacchai, āloe paṇāmaṃ karei, maharihaṃ pupphaccaṇaṃ karei, jaṇṇupāyapaḍie paṇāmaṃ karei|
tae ṇaṃ cha goṭṭhillā purisā davadavassa kavāḍaṃtarehiṃto niggacchaṃti niggacchittā ajjunayaṃ mālāgāraṃ geṇhaṃti, geṇhittā avaoḍayaṃ baṃdhaṇaṃ kareṃti| baṃdhumaīe mālāgārīe saddhiṃ viulāiṃ bhogabhogāiṃ bhuṃjamāṇā viharaṃti|
tae ṇaṃ tassa ajjunayassa mālāgārassa ayamajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–evaṃ khalu ahaṃ bālappabhiiṃ ceva moggarapāṇissa bhagavao kallākalli jāva pupphaccaṇaṃ karemi, jaṇṇupāyapaḍie paṇāmaṃ karemi, tao pacchā rāyamaggaṃsi vittiṃ kappemāṇe viharāmi| taṃ jai ṇaṃ moggarapāṇī jakkhe iha sannihie hoṃte, se ṇaṃ kiṃ mama eyārūvaṃ āvaiṃ pāvejja-māṇaṃ pāsaṃte? taṃ natthi ṇaṃ moggarapāṇī jakkhe iha sannihie| suvvattaṃ ṇaṃ esa kaṭṭhe|
tae ṇaṃ se moggarapāṇī jakkhe ajjunayassa mālāgārassa ayameyārūvaṃ ajjhatthiyaṃ jāva viyāṇettā ajjunayassa mālāgārassa sarīrayaṃ anuppavisai, anuppavisittā taḍataḍassa baṃdhāiṃ chiṃdai, chiṃdittā taṃ palasahassaṇipphaṇṇaṃ aomayaṃ moggare geṇhai, geṇhittā te itthisattame cha purise ghāei|
tae ṇaṃ se ajjunae mālāgāre moggarapāṇiṇā jakkheṇaṃ aṇṇāiṭṭhe samāṇe rāyagihassa nagarassa paripeḍaṃteṇaṃ kallā-kalliṃ itthasattame cha purise ghāemāṇe ghāemāṇe viharai|
tae ṇaṃ rāyagihe nayare siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpahapahesu bahujaṇo annamannassa evamāikkhai evaṃ bhāsei evaṃ pannavei evaṃ parūvei–evaṃ khalu devānuppiyā! ajjunae mālāgāre moggara-pāṇiṇā annāiṭṭhe samāṇe rāyagihe nayare bahiyā itthisattame cha purise ghāemāṇe-ghāemāṇe viharai|
tae ṇaṃ se seṇie rāyā imīse kahāe laddhaṭṭhe samāṇe koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī–evaṃ khalu devānuppiyā! ajjunae mālāgāre jāva ghāemāṇe-ghāemāṇe viharai| taṃ mā ṇaṃ tubbhe kei kaṭṭhassa vā taṇassa vā pāṇiyassa vā puppha-phalāṇaṃ vā aṭṭhāe sairaṃ niggacchai| mā ṇaṃ tassa sarīrayassa vāvattī bhavissai tti kaṭṭu doccaṃ pi taccaṃ pi ghosaṇayaṃ ghoseha, ghosettā khippāmeva mameyaṃ paccappiṇaha|
tae ṇaṃ te koḍuṃbiyapurisā jāva paccappiṇaṃti|
tattha ṇaṃ rāyagihe nagare sudaṃsaṇe nāmaṃ seṭṭhī parivasai–aḍḍhe|
tae ṇaṃ se sudaṃsaṇe samaṇovāsae yāvi hotthā–abhigayajīvājīve jāva viharai|
teṇaṃ kāleṇaṃ samaeṇaṃ samaṇe bhagavaṃ mahāvīre puvvāṇupuvviṃ caramāṇe gāmāṇugāmaṃ dūijjamāṇe suhaṃsuheṇaṃ viharamāṇe jeṇāmeva rāyagihe nayare guṇasilae ceie teṇeva uvāgacchai, uvāgacchittā ahā-paḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai|
tae ṇaṃ rāyagihe nagare siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpahapahesu bahujaṇo annamannassa evamāikkhai jāva kimaṃga puṇa vipulassa aṭṭhassa gahaṇayāe?
tae ṇaṃ tassa sudaṃsaṇassa bahujaṇassa aṃtie eyaṃ soccā nisamma ayaṃ ajjhatthie ciṃtie patthie manogae saṃkappe samuppajitthā–evaṃ khalu samaṇe bhagavaṃ mahāvīre jāva viharai| taṃ gacchāmi ṇaṃ samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdāmi–evaṃ saṃpehei, saṃpehettā jeṇeva ammāpiyaro teṇeva uvāgacchai, uvāgacchittā karayala-pariggahiyaṃ dasanahaṃ sirasāvattaṃ matthaeaṃjaliṃ kaṭṭu evaṃ vayāsī–evaṃ khalu ammayāo! samaṇe bhagavaṃ mahāvīre jāva viharai| taṃ gacchāmi ṇaṃ samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdāmi namaṃsāmi sakkāresi sammāṇemi kallāṇaṃ maṃgalaṃ devayaṃ ceiyaṃpajjuvāsāmi|
tae ṇaṃ sudaṃsaṇaṃ seṭṭhiṃ ammāpiyaro evaṃ vayāsī–evaṃ khalu puttā! ajjunae mālāgāre moggarapāṇiṇā jakkheṇaṃ aṇṇāiṭṭhe samāṇe rāyagihassa nayarassa pariperaṃteṇaṃ kallākalliṃ bahiyā itthisattame cha puriseghāemāṇe-ghāemāṇe viharai| taṃ mā ṇaṃ tumaṃ puttā! samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdae niggacchāhi, mā ṇaṃ tava sarīrayassa bāvattī bhavissai| tumaṇṇaṃ iha gae ceva samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdāhi|
tae ṇaṃ se sudaṃsaṇe seṭṭhī ammāpiyaraṃ evaṃ vayāsī–kiṇṇaṃ ahaṃ ammayāo! samaṇaṃ bhagavaṃ mahāvīraṃ ihamāgayaṃ iha pattaṃ iha samosaḍhaṃ iha gae ceva vaṃdissāmi? taṃ gacchāmi ṇaṃ ahaṃ ammayāo! tubbhehiṃ abbhaṇunnāe samāṇe samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdae|
tae ṇaṃ sudaṃsaṇaṃ seṭṭhiṃ ammāpiyaro jāhe no saṃcāeti bahūhiṃ āghavaṇāhiṃ pannavaṇāhiṃ sannavaṇāhiṃ vinnavaṇāhiṃ parūvaṇāhiṃ āghavettae pannavettae sannavettae vinnavettaeparūvettae tāhe evaṃ vayāsī–ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ karehi|
tae ṇaṃ se sudaṃsaṇe ammāpiīhiṃ abbhaṇunnāe samāṇe ṇhāe suddhappāvesāiṃ maṃgallāiṃ vatthāiṃ pavara parihie appamahagghābharaṇālaṃkiyasarīre sayāo gihāo paḍinikkhamai, paḍinikkhamittā pāyavihāra-cāreṇaṃ rāyagihaṃ nagaraṃ majjhaṃmajjheṇaṃ niggacchai niggacchittā moggarapāṇissa jakkhassa jakkhāyayaṇassa adūrasāmaṃteṇaṃ jeṇeva guṇasilae ceie jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva pahārettha gamaṇāe|
tae ṇaṃ se moggarapāṇī jakkhe sudaṃsaṇaṃ samaṇovāsayaṃ adūrasāmaṃteṇaṃ vīīvayamāṇaṃ-vīīvayamāṇaṃ pāsai, pāsittā āsurutte ruṭṭhe kuvie caṃḍikkie misimisemāṇe taṃ palasahassaṇipphaṇṇaṃ aomayaṃ moggaraṃ ullālemāṇe-ullālemāṇe jeṇeva sudaṃsaṇe samaṇovāsae teṇeva pahārettha gamaṇāe|
tae ṇaṃ se sudaṃsaṇe samaṇovāsae moggarapāṇiṃ jakkhaṃ ejjamāṇaṃ pāsai, pāsittā abhīe atatthe anuvvigge akkhubhie acalie asaṃbhaṃte vatthaṃteṇaṃ bhūmiṃ pamajjai, pamajjittā karayalapariggahiyaṃ dasanahaṃ sirasāvattaṃ matthae aṃjaliṃ kaṭṭuevaṃ vayāsī– namotthu ṇaṃ arahaṃtāṇaṃ jāva siddhigaināmadhejjaṃ ṭhāṇaṃ saṃpattāṇaṃ| namotthu ṇaṃ samaṇassa bhagavao mahāvīrassa jāva siddhigaināmadhejjaṃ ṭhāṇaṃ saṃpāviukāmassa| puvviṃ pi ṇaṃ mae samaṇassa bhagavao mahāvīrassa aṃtie thūlae pāṇāivāe paccakkhāe jāvajjīvāe, thūlae musāvāe paccakkhāe jāvajjīvāe, thūlae adinnādāne paccakkhāe jāvajjīvāe, sadārasaṃtose kae jāvajjīvāe, icchā-parimāṇe kae jāvajjīvāe|
taṃ idāṇiṃ pi ṇaṃ tasseva aṃtiyaṃ savvaṃ pāṇāivāyaṃ paccakkhāmi jāvajjīvāe, musāvāyaṃ adattādānaṃ mehuṇaṃ pariggahaṃ paccakkhāmi jāvajjīvāe, savvaṃ kohaṃ jāva micchādaṃsaṇasallaṃ paccakkhāmi jāvajjīvāe, savvaṃ asaṇaṃ pāṇaṃ khāimaṃ sāimaṃ cauvvihaṃ pi āhāraṃ paccakkhāmi jāvajjīvāe| jai ṇaṃ etto uvasaggāo muccissāmi to me kappai pārettae| ahaṇṇaṃ etto uvasaggāo na muccissāmi to me tahāpaccakkhāe ceva tti kaṭṭu sāgāraṃ paḍimaṃ paḍivajjai|
tae ṇaṃ se moggarapāṇī jakkhe taṃ palasahassaṇipphaṇṇaṃ aomayaṃ moggaraṃ ullālemāṇe-ullālemāṇe jeṇeva sudaṃsaṇe samaṇovāsae teṇeva uvāgae| no ceva ṇaṃ saṃcāei sudaṃsaṇaṃ samaṇovāsayaṃ teyasā samabhipaḍittae|
tae ṇaṃ se moggarapāṇī jakkhe sudaṃsaṇaṃ samaṇovāsayaṃ savvao samaṃtā parigholemāṇe-parigholemāṇe jāhe no ceva ṇaṃ saṃcāei sudaṃsaṇaṃ samaṇovāsayaṃ teyasā samabhipaḍittae, tāhe sudaṃsanassa samaṇovāsayassa purao sapakkhiṃ sapaḍidisiṃ ṭhiccā sudaṃsaṇaṃ samaṇovāsayaṃ animisāe diṭṭhīe suciraṃ nirikkhai, nirikkhittā ajjunayassa mālāgārassa sarīraṃ vippajahai, vippajahittā taṃ palasahassaṇipphaṇṇaṃ aomayaṃ moggaraṃ gahāya jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ se ajjunae mālāgāre moggarapāṇiṇā jakkheṇaṃ vippamukke samāṇe dhasatti dharaṇiyalaṃsi savvaṃgehiṃ nivaḍie
tae ṇaṃ se sudaṃsaṇe samaṇovāsae niruvasaggamiti kaṭṭu paḍimaṃ pārei|
tae ṇaṃ se ajjunae mālāgāre tatto muhuttaṃtareṇaṃ āsatthe samāṇe uṭṭhei, uṭṭhettā sudaṃsaṇaṃ samaṇovāsayaṃ evaṃ vayāsī–tubbhe ṇaṃ devānuppiyā! ke kahiṃ vā saṃpatthiyā?
tae ṇaṃ se sudaṃsaṇe samaṇovāsae ajjunayaṃ mālāgāraṃ evaṃ vayāsī–evaṃ khalu devānuppiyā! ahaṃ sudaṃsaṇe nāmaṃ samaṇovāsae–abhigayajīvājīve guṇasilae ceie samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdae saṃpatthie|
tae ṇaṃ se ajjunae mālāgāre sudaṃsaṇaṃ samaṇovāsayaṃ evaṃ vayāsī–taṃ icchāmi ṇaṃ devānuppiyā! ahamavi tumae saddhiṃ samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdittae jāva pajjuvāsittae| ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ karehi|
tae ṇaṃ sudaṃsaṇe samaṇovāsae ajjunaeṇaṃ mālāgāreṇaṃ saddhiṃ jeṇeva guṇasilae ceie jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā ajjunaeṇaṃ mālāgāreṇaṃ saddhiṃ samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, vaṃdai namaṃsai jāva pajjuvāsai|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre sudaṃsaṇassa samaṇovāsagassa ajjunayassa mālāgārassa tīse ya mahaimahāliyāe parisāe majjhagae vicittaṃ dhammamāikkhai| sudaṃsane paḍigae|
tae ṇaṃ se ajjunae mālāgāre samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhe samaṇaṃ bhagavaṃ mahāvīraṃ 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|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ karehi|
tae ṇaṃ se ajjunae mālāgāre uttarapuratthimaṃ disībhāgaṃ avakkamai, avakkamittā sayameva paṃcamuṭṭhiyaṃ loyaṃ karei, karettā jāva anagāre jāe, se ṇaṃ vāsīcaṃdanakappe samatiṇamaṇi-leṭṭhukaṃcane samasuhadukkhe ihaloga-paraloga-appaḍibaddhe jīviya-maraṇa niravakaṃkhe saṃsārapāragāmī kammanigghāyaṇaṭṭhāe evaṃ ca ṇaṃ viharai|
tae ṇaṃ se ajjunae anagāre jaṃ ceva divasaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaie taṃ ceva divasaṃ samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā imaṃ eyārūvaṃ abhiggahaṃ ogeṇhai–kappai me jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ appāṇaṃ bhāvemāṇassa viharittae tti kaṭṭu ayame-yārūvaṃ abhiggahaṃ, ogeṇhai ogeṇhittā jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ appāṇaṃ bhāvemāṇeviharai|
tae ṇaṃ se ajjunae anagāre chaṭṭhakkhamaṇapāraṇayaṃsi paḍhamāe porisīe sajjhāyaṃ karei, bīyāe porisīe jjhāṇaṃ jjhiyāi, taiyāe porisīe jahā goyamasāmī jāva rāyagihe nagare ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyaṃ aḍai
tae ṇaṃ taṃ ajjunayaṃ anagāraṃ rāyagihe nayare ucca-nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍamāṇaṃ bahave itthīo ya purisā ya ḍaharā ya mahallā ya juvāṇā ya evaṃ vayāsī–imeṇa me pitā mārie| imeṇa me mātā māriyā| imeṇa me bhāyā bhaginī bhajjā putte dhūyā suṇhā māriyā| imeṇa me annayare sayaṇa-saṃbaṃdhi-pariyaṇe mārie tti kaṭṭu appegaiyā akkosaṃti, appegaiyā hīlaṃti niṃdaṃti khiṃsaṃti garihaṃti tajjaṃti tāleṃti|
tae ṇaṃ se ajjunae anagāre tehiṃ bahūhiṃ itthīhiṃ ya purisehiṃ ya ḍaharehi ya mahallehi ya juvāṇaehi ya āosijjamāṇe jāva tālejjamāṇe tesiṃ maṇasā vi apaussamāṇe sammaṃ sahai sammaṃ khamai sammaṃ titikkhai sammaṃ ahiyāsei, sammaṃ sahamāṇe sammaṃ khamamāṇe sammaṃ titikkhamāṇe sammaṃ ahiyāsemāṇe rāyagihe nayare ucca-nīya-majjhima-kulāiṃ aḍamāṇe jai bhattaṃ labhai to pāṇaṃ na labhai, aha pāṇaṃ labhai to bhattaṃ na labhai|
tae ṇaṃ se ajjunae anagāre adīne avimane akaluse anāile avisādī aparitaṃtajogī aḍai, aḍittā rāyagihāo nagarāo paḍinikkhamai, paḍinikkhamittā jeṇeva guṇasilae ceie jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte gamaṇā-gamaṇāe paḍikkamai, paḍikkamettā esaṇamanesaṇaṃ āloei, āloettā bhattapāṇaṃ paḍidaṃsei, paḍidaṃsettā samaṇeṇaṃ bhagavayā mahāvīreṇaṃ abbhaṇunnāe samāṇe amucchie agiddhe agaḍhie aṇajjhovavaṇṇe bilamiva pannagabhūeṇaṃ appāṇeṇaṃ tamāhāraṃ āhārei|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre annayā rāyagihāo paḍinikkhamai, paḍinikkhamittā bahiyā janavayavihāraṃ viharai
tae ṇaṃ se ajjunae anagāre teṇaṃ orāleṇaṃ vipuleṇaṃ payatteṇaṃ paggahieṇaṃ mahānubhāgeṇaṃ tavokammeṇaṃ appāṇaṃ bhāvemāṇe bahupaḍipuṇṇe chammāse sāmannapariyāgaṃ pāuṇai, pāuṇittā addhamāsiyāe saṃlehaṇāe appāṇaṃ jjhūsei, jjhūsettā tīsaṃ bhattāiṃ aṇasaṇāe chedei, chedettā jassaṭṭhāe kīrai naggabhāve jāva siddhe|

Arya Jambu said politely to Arya Sudharma Swami-O Bhagawan! I have heard the subject matter of second chapter from you, as described by Shramana Bhagavana Mahavira. Now please tell me the subject matter of third chapter-what has he said?
Shree Sudharma Swami began to narrate-O Jambu! At that time and at that period there was a city named Rajagrha. In that city was Gunasilaka garden. King Sreneka was ruler of that city. Name of his chief queen was Celana.
A gardener or garland maker, named Arjuna was the resident of that city. He was rich and unsurpassable. The name of his wife was Bandhumati. She was tender and much beautiful.
That Arjuna garland-marker had a big flower-garden outside the city Rajagraha. That garden was covered by dense blue leaves. So it seemed as the dense clouds in the sky. Flowers of five colours bloomed in it. So that garden was heart-pleasing eye-capturing and worth seeing.
Chapters- 1 & 2 Near that garden was a sanctuary of deity (god) Yaksa Mudgarapani. That deity had devolved upon him from a line of many ancestors of the family from father, grand father etc. Ancient, divine and true influensive, like the sanctuary of Purnabhadra deity.
In that sanctuary there was an idol of deity (Yaksa) Mudgarapani having held the iron mace weighing once thousand palas (according to modern weight about 57 Kilogram heavy) in his hand.
Arjuna garland-maker from his childhood was fervent devotee of that deity. Every morning, he took bamboo basket, went out of the city Rajagrha, arrived at his flower-garden, plucked and made collection of flowers.
Then he took the foremost and best flowers approached the sanctuary of deity Mudgarapani, devotedly worshipped him, made the flower-offering of best quality, bowed falling over his knees and afterwards would go on highway and sitting there on a side, he would sell his flowers. Thus he was passing his life happily.
Here in Rajagraha city dwelt a bunch of friends, named Lalita, which was very rich and unsurpassed, i.e., none can defeat that gang. That gang also possessed the royal mandate that 'what ever the members of this gang do are quiet correct.'
(Perhaps this gang had done some good to the ruler of the city. Pleased he had passed such mandate that these gangsters are free to do as they like. They had the patronage of the ruler. So this gang (members of gang) became quite free, mischievous and wicked.)
One day, in the city an announcement was made to celebrate a pleasure festival-ceremony. Then that garland-maker-gardener Arjuna thought that tomorrow the demand of flowers would be very much. Having this idea he awoke early in the morning that day and taking his bamboo-baskets, went out from house early with his wife Bandhumati, moving through the city reached his flower-garden. There, with his wife, he began to collect flowers, plucking from plants.
At that time the six members of Lalita gang came to the shrine (sanctuary) of Mugdarapani deity and began to enjoy rejoicings and merriments.
On other side, garland-maker Arjuna gathered flowers, taking best flowers moved towards the shrine with his wife Bandhumati.
Six gangsters saw Arjuna coming to the shrine with his wife Bandhumati. Seeing them, gangsters discussed with one another and decided-Friends !thisgarland-maker Arjuna is coming here with his wife Bandhumati. It is a good opportunity for us, we must bind Arjuna fast-by twisting the arms and head and tying them to the back, fell him and then enjoy sexual pleasures according to our desire with his beautiful and tender wife Bandhumati.
Thus deciding, all the six gangsters hid behind the doors of shrine, stood hidden and waited silently for them to come.
Arjuna garland-maker entered the shrine of Mudgarapani deity with his wife Bandhumati, revered and bowed down on seeing it, made flower-offerings and bowed down falling upon his knees.
In the meanwhile seeing best opportunity, all of a sudden, those six fellows came out from behind the doors, caught Arjuna garland-maker, bound him fast and made him fall aside. Then began to enjoy sexual pleasures to the fullest and by various postures and methods with Bandhumati, the wife of Arjuna garland-maker.
Seeing such a mean misdeed (license) before his own eyes, such thoughts aroused in the mind of garland-maker Arjuna-Thus indeed, from my childhood, I go Aagam - 08 - Antakrud-dasha on revering Mudgarapani deity, considering as my favourite god. After its reverence, I carry on my business. Had there been deity Mudgarapani really present, would he remain silent seeing me in such a tyranny? Therefore deity Mudgarapani is not present here. It is only a puppet of wood.
Knowing such types of mental thoughts of Arjuna garland-maker deity Mudgarapani entered in his body and shattered off his bonds.
Then Arjuna garland-maker, possessed by deity Mudgarapani took hold of that iron mace weighing one thousand palas (about 57 kilogram heavy) holding in his hand moved round and killed those six gangsters, along with his wife Bandhumati, by its strokes.
Thus killing those seven persons, that Arjuna garland-maker possessed by deity Mudgarapani, began to move round about external boundary of Rajagraha city killing six men and one women everyday..
At that time, at the triangular paths, highways and all other open places of Rajagraha city many people used to say to one another-O beloved as gods !garlandMaker Arjuna, being possessed by deity Mudgarapani, is murdering six men and one women-thus seven persons daily, moving outside the city Rajagrha.
When king Srenika came to know about this, then he called his chamberlains and ordered them
O beloved of gods! Arjuna garland-maker, wandering outside Rajagraha city is murdering 7 persons-six men and one woman everyday. Therefore you announce my order by these words which no one should go out of city for taking grass, wood, fuel, water and flowers, fruits etc. If any body goes out of the city, it is possible that his body may be destroyed i.e. he may be murdered.
O beloved of gods! Thus announce this declaration twice and thrice in whole city and report to me soon.
Then those chamberlains announced the royal mandate twice and thrice wandering in the whole city and reported to king that his order had been carried out.
In that city Rajagraha lived a richman named Sudarsana. He was too much wealthy and could not be surpassed by any one. He was worshipper of sages and well-versed in elements like soul and non-soul etc., giver of pure food-water etc., to monks.
At that time and at that period Bhagavana Mahavira, wandering village to village, arrived in city Rajagrha and stayed in the garden situated outside of the city.
Having heard of the information about arrival of Bhagavana, the numerous citizens of Rajagrha city gathering at triangular ways and highways said thus to one another-O beloveds as gods) Shramana Bhagavana Mahavira has arrived here. By hearing his name only one gets the fruits of great merit, then by seeing him, hearing his discouse and accepting the doctrines preached by him the fruit one gets, what to say about that? (That cannot be described).
[27] Commentary: -
In the introduction of Sudarsana words are given in original text abhigaye jivajive java viharai. By these words should be understood the life and conduct of course-holders as described in Bhagawati Sutra (2/5). The special religious faculties are to be considered deeply. These are as follows and Sudarsana Sresthi was opulent with all these qualities. Aagam - 08 - Antakrud-dasha
Scriptu Scriptura
hings eakable rossed
Antakrud-Dasha-Ang-08 - varga-6, Chapter-3 He was worshipper of sages and religious, virtuous house-holder. Beside the knower of soul and non-soul he was also well versed in conception of merits and demerits. In the same way, he was conversant about influex of karmas, checking of karmas, shedding off karmas, activities causes of bondage of karmas-twentyfive types of activities), supports (means of karma-bondage) (and the concept of bondage of karmas and salvation. He did not seek assistance of any other in any work. He was so firmly steady in Jain doctrines (Nirgrantha pravacana-preachings of tirthankaras) that even gods, semigods, deities, demons etc., could not distract him. He had neither doubt nor desire and no suspense about the fruits of religion and religious activities. He has graspec the ultimate meaning of Holy Scriptures.
He had retained the secret meanings of scriptures in a definite way. He had specially decided the suspicious points of scriptures. Enquiring from wise persons. His veins and bones were engrossed with the religious affection of omniscient's preachings. He had unbreakable love toward preachings of tirthankara. He had such faith that the preachings of Arihanta are true, ultimate truth; out-topping and all others are without base (untrue). On account of his generosity the door-bolt of his house remained always high meaning his door always remained open for all.
Whenever he entered any body's house and even in his seraglio, he generated love and trust in him. He observed householder's five small vows, virtuous vows and disinclination to attachment, refutation (pratyakhyana), pausadha, fast penance etc., and full pausadha on the eighth fourteenth, and fifteenth days of the lunar month. He earned advantage by giving faultless food, water, eatables, tasty things, cloths, utensils, blanket, duster (rajoharana), pitha, phalaka, bed, samstaraka, medicine etc., to sages. He used to purify his soul by practicing the accepted penances etc.
Life of Sudarsan was opulent with these ideal virtues of a religious householder.
Thus having heard the news of arrival of Bhagavana outside Rajagraha city, from many persons, such thoughts aroused in the mind of Sudarsana Sresthi.
Definitely, Shramana Bhagavana Mahavira has come to Rajagraha and is staying in Gunasilaka garden, which is situated out of city. Therefore I should go and bow down and worship him.
Thinking such, Sudarsana came to his parents and with folded hands spoke thus unto them-O parents! Bhagavana Mahavira has been staying in garden, outside of city. Hence I intend to go in his service and should bow down and worship him.
Hearing this, parents said to Sudarsana-O beloved son !out of the city Arjuna garland-maker murdering seven persons-six men and one women everyday, is wandering. So our beloved son! You must not go out of city for bowing down and worshipping Shramana Bhagavana Mahavira. If you go out of city, it is possible that your body may be injured. Therefore it is better that you bow down and worship Bhagavana from here.
Then Sudarsana said to his parents-When Shramana Bhagavana Mahavira has come here and staying in the garden outside of city, then how it is possible that I bow down and worship him from here? So, O parents! Please allow me that I go there and bow down, worship and serve him.
When parents could not prevail upon and could not stop Sudarsana, by many devices and declarations then unwillingly they said- O son! Do, as you feel happy. Aagam - 08 - Antakrud-dasha
Thus getting permission of parents, Sudarsana Sresthi bathed and put on clean clothes fit for religious assembly. Then he went out from his house. Walking on-foot he went out of Rajagraha city. Passing not too far nor too near from sanctuary of Mudgarapani deity he began to go to Gunasilaka garden, where Shramana Bhagavana Mahavira was staying. Visualising Sudarsana Sresthi passing nearby his sanctuary that Mudgarapani deity (garland-maker Arjuna possessed by deity) became very much angry. Brandishing his iron mace weighing one thousand palas (57 kilogram), he walked forward towards him.
Acceptance of Sagari Pratima by Sudarsana
As Sudarsana householder saw that angry Mudgarapani deity coming to him, he stopped at the place, he was. Though death was in front of him but he felt no fear neither sorrow. His heart was not frightened a bit but remained unafraid, unterrified, unalarmed, undisturbed, unmoved and unperturbed. He fearlessly cleansed the ground by the flap of his garment and sat down facing east eirection, made his left knee upward folding both the hands put on his forehead, After that spoke thus
Homage to Arihanta Bhagavana and all emancipated. Homage to Shramana and all to be emancipated in future Lord Mahavira.
Even before, in presence of Shramana Bhagavana Mahavira I have accepted the vows of gross non-violence, truth, non-stealing, and satisfaction in my own wife and limiting the desire of possessions-for my whole life. Now even, considering the presence of the same Bhagavana Mahavira, I accept the full (great) vows of nonviolence, truth, non-stealing, celibacy and non-possession. I also completely renounce anger, pride, deceit, greed, until false belief-eighteen types of sins for whole life. I also renounce all the four kinds of meals-food, water, eatable and nutrients (dainties)-for whole life.
If I be delivered from this calamity, it behoves me to follow it up; if I be not delivered from this calamity, I have already renounced all these.
Decided such, Sudarsana Sresthi, accepted Sagari Padima, fast penance in aforesaid manner.
That Mudgarapani deity came to the sage-worshipper Sudarsana brandishing his iron mace weighing one thousand palas. But he could not overpower him, meaning could not hurt him.
Mudgarapani deity moved oft and on around about Sudarsana sageworshipper and when could not overpower him by his strength, could not even raise his mace upon him, then he stood in front of Sudarsana sage-worshipper and began to gaze him with unwinking eyes for a long time.
Thereafter overpowered by the spiritual strength of Sudarsana, that Mudgarapani deity, left the body of Arjuna garland-maker and taking his iron mace weighing one thousand palas returned to the direction from which he had come.
Abandoned by Mudgarapani deity the garland-maker Arjuna fell on the ground with the sound of 'dhus' with all his limbs.
Then Sudarsana sage-worshipper, finding himself free from calamity, completed his resolve of Sagari renouncements and refutals. He acompleted his meditation.
Then that Arjuna garland-maker, on coming back to senses after awhile got up and seeing Sudarsana in front he spoke thus to him-O beloved as gods! Who are you and where are you going?
Heraing these words Sudarsana spoke, thus to Arjuna garland-maker-O beloved of gods!I am knower of nine elements, Sudarsana sage-worshipper. I am going to garden Gunsilaka, to offer my respects to Shramana Bhagavana Mahavira.
Hearing this Arjuna garland-maker said to Sudarsana sage-worshipper-O beloved of gods!I too want to accompany you and bow down and worship Shramana Bhagavana Mahavira.
Sudarsana ccorded-Do as you feel happy. But do not delay.
Thereafter Arjuna with Sudarsana reached Gunasilaka garden. There he thrice bowed down and worshipped Shramana Bhagavana Mahavira.
The Bhagavana Mahavira bestowed sermon to Arjuna, Sudarsana and huge public congregation. Listening sermon, Sudarsana returned to his home.
Then Arjuna garland-maker, hearing and taking to heart the sermon of Shramana Bhagavana Mahavira became very much glad and satisfied, and politely said to Bhagavana-O Bhagawan! I have faith, interest and belief in Nirgrantha Pravacana-the doctrines as preached by you. I intend to accept consecration at your lotus feet so that I can be free from the sins done by me.
Prabhu said- Do, as you ffeel happy. Do not delay.
Then Arjuna garland-maker went to north-east direction, tonsured his hairs by his own five fists and became homeless mendicant. Now garland-maker Arjuna became Arjuna monk. He began to practice restrain and austerity.
Thereafter the day on which Arjuna monk accepted consecration with shaven head, he went to Shramana Bhagavana Mahavira, bowed down and worshipped him and then accepted firm resolution of the sort-I will practice two days' fast penance (and third day to take meal) constantly till life.
Accepting such firm resolution Arjuna monk began to wander in Rajagrha city.
Thereafter ARjuna monk on the fast breaking day in the first prahara studied scriptures, in the second did meditation and in the third prahara sallied forth for seeking meals from Rajagrha city. (His conduct should be considered similar to that of Gautama Swami)
At that time seeing Arjuna mendicant wandering for seeking meals in the highlow and middle class families, many citizens-men-women, boys-oldmen used to say
He has murdred my father, my mother, my brother, my sister, my wife, my son, my daughter, my daughter-in-law and other kith and kin etc.
Saying thus some abused him, some caviled at him, chided, censured, rebuked, reviled, look down upto him in contempt, some struck him by hand, brick stone and stick etc.
Even after getting abuse, chide, rebuke, revile, contempt, struck etc., from many men, women, children, youths, aged persons, youngsters, Arjuna mendicant did not become wrathful towards them even in though and bore all the calamities given by them with even mind. Although he was in a position to take revenge be adopted forgiveness, bore those troules gladly and understanding the benefit of shedding off karmas felt happiness, he bore all those hardships engrossed with right knowledge, pardoned them and considering all those troubles as good for soul-uplift, Wandered in high-low-circumstances, smiling he got food, but did not get water and sometimes he got water but did not get food.
In this position whatever a little but faultless he got, he accepted without becoming sorrowful, dispirited turbid, perturned, grieved, and remained in selfdiscipline, i.e., he was never filled with dispiritedness making mind fifthy, he was always avoiding inauspicious thoughts, was never becoming sorrowful, and remained contemplated by all the three activities (Yoga) of mind, speech and body, Arjna mendicant practiced seeking of alms for penance.
Thus he wandered for seeking alms. Wandering he came out of city, reached Gunsilaka garden and ame to Shramana Bhagavana Mahavira. Like Gautama Swami, he showed that food and water to Bhagavana and then getting his permission took meals without the feeling of myness, like-dislike and attachment, like a serpent entering in the hole.
Then Shramana Bhagavana Mahavira went out of Gunasilaka garden and began to wander in other areas.
Then that extremely fateful Arjuna mendicant completed his six months' period of sagehood exercising himself the noble abundant zealous, specially beneficial penances fully well; and then adopted a fast penance of half-month i.e., a fortnight, avoided thirty meals, accepted samlekhana and consecration i.e., became beatified and salvated.
[...27] Commentary: -
It is mentioned in Srenika caritra etc. (religious compositions) that the body of Arjuna garland-maker was possessed by deity Mudgarapani upto six months in this period he murded 1260 persons. Because he used to kill 7 persons.
Here one doubt arises that the person who had done such huge violence and degraded his soul to the lowest degree by this sinful deed, how could that means attain salvation by only six months' propiliation? This doubt can be rectified thus-that penance had unimaginable, unarguable and wonderful strength. As Agama assertsThe ill-deeds (karmas) accumulated even in millions of births can be exhausted by penance.
When the fire of most excessive penance burns then the army of karmas is reduced o ashes like dry grass and straw.
Besides this, it can also be said in this context that the murder done by Arjuna garland-maer, was really done by the deity. Therefore, the extremity of passions, responsible for killing persons, was not possible in Arjuna garland-maker. The heart of Arjuna garland-maker was simple and less-affected, but due to the possession of deity (Yaksa) hereturned to a murderer or assassin.
Antakrud-Dasha-Ang-08 - varga-6, Chapter-4