Complete Granth summary (WIP)
Skilled painter of ethics(neeti)-scripture, Sanskrit language-expert, rich in poetic talent, the author famous by the name of South-provincial Vadibhasimhasuri decoration (title), his Diksha-name was Muni Ajitsen and birth-name was Odeyadev. Besides the presented Kshatra-Chunamani poetic-text, Gadyachintamani composed by you is such an incomparable prose composition which leaves behind even the composition method of famous prose-writer like the great poet Banabhatta.
From the study of your texts, it is known that you were certainly a proficient of Tattvajnana and Adhyatma; and onto that - you were a special scholar of politics and ethics-scripture also. Your poetic-skill, literary-beauty, Sanskrit grammar-related knowledge, Sanskrit vocabulary and poetic-scriptural knowledge was fathomless.
In the Mallishena eulogy of Shravanabelagola, the mention of the names of your two disciples is there – 1. Mallinath and 2. Padmanath. Mainly Mysore state and Pombuchcha region were the centers of your religion-preaching. The stone-inscriptions of various places there are witnesses to this fact. Historian scholars in the history of Sanskrit literature have considered your existence in the tenth century and you also were a disciple of Shri Pushpasen Muni.
The creation Kshatra-Chunamani composed by Vadibhasimhasuri is such an ethical literary work written in simple Sanskrit language and poetic style, in whose every verse along with the narrative, some or the other political, religious and good-conduct-inspiring message has also been given to the readers. The hero of the story of this work is Tadbhava Mokshagami King Jeevandhar Kumar (the one who is going to attain salvation in same life is called "Tadbhav mokshmgaami"), because of this reason its other name is Jeevandhar Charitra also. In this, the messages given to the readers, being timely, accurate and with examples have become extremely effective.
For example – Maharaja Satyandhar, father of the story's main hero Jeevandhar Kumar, although according to name so quality-possessed, always speaking truth, serving elders, skilled in understanding deep secrets, hardworking, without stubbornness, far-sighted and wise king were; even then, according to destiny, he became so much infatuated and sense-addicted to his Queen Vijaya that he left the complete power of his state on the trust of Minister Kashtangara, which for a wise king was not proper. Because of this fault, he himself certainly lost state-power and life, he became the cause of putting his dear Queen Vijaya and womb-situated infant Jeevandhar Kumar also in crisis.
Pointing towards this fault of King Satyandhar, the author has given this message to the readers that extreme addiction in senses becomes the cause of disaster. He says -
shlok
That is, in men whose mind is absorbed in sense-pleasures, what such quality is there which does not get destroyed? All qualities get destroyed. In them, scholarship, humanity, noble-birth, far-sightedness, wisdom and truth-speaking etc., even one quality does not remain. The lustful human does not care for even helplessness, criticism, insult etc. To him, the wisdom of his food-drink and the worry of greatness also is not there, and even more - he does not care for his life also.'
The author, giving such innumerable touching heart-stirring messages at place-to-place, has done such imitable and practicable good-path-showing to the readers which is really commendable, is praiseworthy.
See more, when King Satyandhar because of being extremely infatuated on Queen Vijaya, not caring for the advice of worthy honest well-wishing ministers like Dharmadatta, hands over the state-power to Kashtangara only, then finding the opportunity the author while giving the message of right politics, through those very worthy ministers, has also got the realization of the duties of the king done.'
In this very context, the author has also given one very important message that if a mistake happens, then not doing the sorrow-grief which is the cause of Artadhyana, the contemplation and thought of this principle should be done that Buddhih Karmanusarini i.e., as is the destiny, according to that only the intellect becomes.
Elsewhere also this is said:
shlok
By the dream seen by Queen Vijaya and by the prediction made in the form of the fruits of those dreams told by King Satyandhar also, the author has given a spiritual message. In literature, the tradition of giving messages through dreams is not new. In the Puranas, the sixteen dreams seen by the mothers of Teerthankars and the discussion of their fruits by the father of the future Teerthankar infant is certainly famous, the dreams of Emperor Chandragupta are also history-famous.
The first dream seen by Queen Vijaya, in which she had seen an Ashoka tree which appeared and immediately was destroyed, not discussing that, Maharaja Satyandhar told the fruits of the remaining two dreams; Because the first dream was the indicator of his death.
The dream seen by Queen Vijaya and the prediction of their fruits made by Maharaja Satyandhar points towards the great principle of the three-time ensured object-system and object-independence of Jain philosophy and the Kramabaddhaparyaya (sequentially fixed state) known according to the Omniscient.
It is clear that according to the fruit of the first dream, the sense-addiction of King Satyandhar and as its result the incident of the death of the Maharaja was not without cause, rather in their destiny that incident also was included, was pre-determined. Therefore, who can avoid the inevitable - by such thought, the feeling of hatred and lack of devotion towards Maharaja Satyandhar which was happening in the hearts of the readers because of sense-addiction, that begins to decrease and the feeling of sympathy is awakened. Along with it, this thought also becomes firm that everyone has to suffer the fruit of the mistake. Therefore, the reader also gets the teaching of avoiding the mistake.
When in the mind of Kashtangara, the wicked feeling of becoming an independent king by killing King Satyandhar was born, then King Satyandhar, realizing his mistake, making the arrangement for the security of Queen Vijaya and the womb-situated infant, first fought a war; but because of the massacre happening in the war, he becoming detached from the war; took retirement from war and renouncing the body with restraint and Samadhi, attained the Deva state.
From this incident, the author has given this message that if the one lost in the morning comes on the right path by evening even, then he is not called lost. However good-bad contexts may have formed in life, but the end is good so everything is good. According to this "ethics" (neetis), in the way King Satyandhar in the end becoming detached from the world, accepting the meaningfulness and success of his life in restraint and Samadhi only, taking a stop from war, renounced the body with self-practice, in the same way we also should make our remaining life meaningful.
The author has thrown light on the character of the villain, the deceitful Kashtangara, by presenting many bad-logics in favor of grabbing state-power. As that - who made the lion the king of the forest? Hey! Who hands over the power of the forest-kingdom to the forest-king? Who does his coronation? As he himself only by his strength, by courage, becomes the forest-king, the king of the forest, exactly like that I also will become king only by my strength; Better to die rather than remaining dependent.
It is also said -
shlok
Although Minister Dharmadatta explained a lot to Kashtangara, but as to the one with bile-fever, milk feels bitter only, in the same way the good-advice of Dharmadatta also did not please the power-greedy Kashtangara.
Here, the wisdom of King Satyandhar had certainly awakened; but as the arrow released from the quiver does not come back, in the same way, the result of the happened accident has to be suffered only. Thinking this, King Satyandhar, before making the Queen reach the safe place through the sky-path by making her sit in the peacock-shaped plane, had given some important message, which is like this -
O Queen, you do not grieve! Whose Punya (merit) becomes thin, he has to suffer the sorrow received in the fruit of the Papakarma (sinful karma) come into rise. Now our own Punya has become thin and the rise of Papa (sin) has come; therefore, the coming of sorrow and calamities on us is certainly mandatory.
In the way the momentary water bubble cannot stay for long, in the same way youth, body, wealth-property, state-governance etc. favorable associations also are only momentary. Because of this reason, the separation of these favorable associations is not unexpected, therefore you do not grieve. Although all this is only the bad-result of my being infatuated; But what should I also do? That only has happened, which was to happen. Your dreams had already made us aware of all these incidents. The fruits of the dreams show this only that now our Punya has become thin; Therefore, thinking of the object-nature, hold patience. In this way, the King explained to the Queen.
In the remaining verses of the first Lamba, extremely touching religion-instruction is given, which is fundamentally worth reading. In the rise of Punya-Papa, what-what various-strange situations are formed? No one can even imagine. On one side such Papodaya, in whose rise there is an abundance of terrible and painful unfavorable situations and on the other side Punyodaya also such that what to say of humans? Gods-goddesses also become helpers, become present in service. Although because of Papodaya, the birth of Jeevandhar Kumar happened in the cremation ground (graveyard), before birth only father Satyandhar became a resident of heaven, mother Vijaya also became helpless; But along with it Punyodaya also such that for cooperation and security from heaven, the goddess also came running.
Wherever the meritorious soul may be, he gets favorable associations there automatically naturally only. As soon as the delivery of Queen Vijaya happened, immediately the goddess named Champakamala reached there in the cremation ground in the dress of a wet-nurse. She by her Avadhijnana (clairvoyance) knew this that - the upbringing of this infant is to happen with royal pomp like a prince. Therefore, the goddess assured Queen Vijaya that you do not worry about the upbringing of this infant. The upbringing of this infant will happen in a worthy manner by remaining in some noble family by a religion-loving wealthy couple with great love. According to the prediction made by the goddess only, Jeevandhar Kumar staying happily in the house of Seth Gandhotkat and his Sethani Sunanda, began to grow like the moon of the bright fortnight. On the other side, Queen Vijaya also going to the hermitage of ascetics in the forest, began to make her human life successful while doing religion-practice.
The start of the second Lamba (chapter) of this text happens with the education-study of the five-year-old child Jeevandhar. Once, the teacher of Jeevandhar Kumar, the expert in all sciences Aryanandi, while making his scripture-bright great-part disciple Jeevandhar Kumar hear the story of a famous man King Lokpal, said -
Justice-loving protector of subjects King Lokpal himself was a Dharmatma certainly, he also used to give religion-instruction to the subjects from time-to-time. Once King Lokpal made his subjects, who were intoxicated with wealth etc. majesty, realize the momentariness of their majesty and opulence by comparing it with the momentariness of clouds and King Lokpal himself also seeing the momentary cloud-row, becoming detached from the painful world, became a Muni.
In this context, the author says that when the time of the self-welfare of the grand-souls comes, the Kalalabdhi (time-attainment) comes, then in them detachment from worldly subjects begins to happen automatically naturally.'
King Lokpal, renouncing all possessions, took the Diksha of the monk-post according to Digamber Jain. But from the instrumental cause of the rise of Asata (pain-producing) Karma, the Bhasmak disease happened to him. In this disease, hunger feels very much. Whatever or however much he used to eat; that used to be ashes in a moment.
Shreyansi Bahuvighnani i.e., in good works many obstacles come - according to this saying, the monk-practice of Muniraj Lokpal also did not remain obstacle-free. Because of not being able to tolerate that disease-born hunger, he had to leave the monk-post; because the practice of a Digamber Muni is very hard. To eat again and again is not possible in the role of a Muni. Therefore, in the time of disease, wearing the dress of a bhikshu (beggar), he began to try to destroy hunger.
Being afflicted by the Bhasmak disease, even after falling from the monk-post himself, through the good-path-showing instruction, that very Lokpal in beggar-dress who uprooted the world-form disease from the root, one day becoming restless with hunger, for food by fate reached the house of Seth Gandhotkat. The helpers of the Dharmatmas are Dharmatmas only, not the wicked.
Carrying forward the story of beggar Lokpal, Aryanandi said to Jeevandhar Kumar – The beggar saw you there, you also seeing the beggar, guessed his terrible hunger born from the Bhasmak disease. Knowing the beggar to be extremely hungry, you gave order to your cook that make the beggar eat to his fill. When after eating the complete food made in the house even, the hunger of the beggar was not calmed, then you gave food to the beggar from your food. As soon as he took one morsel of food from your hand, the Bhasmak disease of the beggar was immediately cured. Then that beggar, in exchange for that great favor, considering providing knowledge only as best, made you an extraordinary scholar. Muni Aryanandi while doing the secret-revealing before Jeevandhar Kumar told that - that beggar is no other, I Muni Aryanandi myself only am. Receiving the holy introduction of his teacher, heavy joy happened to Jeevandhar Kumar.
In the beginning of the third Lamba (chapter), exposing the psychology of the human, the author has said that - the human does not need any teaching-training to attain worldly joys, he gets their knowledge automatically only.
It is also said -
Without learning, man remains learned, the skill of the enjoyment of sensory pleasures
Although Seth Shridatta of Rajpuri city had much wealth earned by his father, even then, the desire of earning wealth by his own hand happened to him. For the fulfillment of his desire, in his mind in the support of his side, the faults of poverty and the benefits of being wealthy were becoming visible. For that, he also went abroad and soon returned to his own country; but in the context of the sea-voyage done for going abroad, he had very painful experiences. Because of heavy rain, when the boat began to sink, then as-as the boat became submerged in water, so-so the persons sitting on the boat went on becoming submerged in grief.
Then Seth Shridatta explains to the persons sitting on the boat that if you people are afraid of calamity, then renounce the grief which is the cause of calamity. O wise men! By grieving, calamity is not destroyed, rather this is the calling of calamities only, the way to escape from calamity is fearlessness and fearlessness is with the Tattva-jnanis (knowers of the essence) only, therefore you should become fearless after attaining Tattvajnana. Only from Tattvajnana, the attainment of joys in this world and the other world happens to humans.
Shridatta says further that - Tattvajnana i.e., the real understanding of the nature of the object and on the happening of self-other division-knowledge and self-experience, the external object which is the cause of the birth of sorrow also becoming the cause of the birth of detachment becomes joy-giving. Shridatta doing self-addressing says to himself that O Soul! In the way anger washes away both worldly and other-worldly joys, exactly in that way the fire-form greed is the destroyer of both worlds.
During the journey, Seth Shridatta met King Garudaveg. The King did the proper respect of the Seth and while handing over his daughter Gandharvadatta to Shridatta, said that at the time of her birth-moment only, the astrologers had declared her marriage Therefore, to match her union, you take her to Rajpuri. In this way in this Lamba also - regarding the husband of Gandharvadatta, the astrologer already declared that in this Rajpuri city whoever will defeat her in playing the Veena, that very Bhumigochari (There are two types of humans according to Jainism - "Bhumigochari and Vidyadhars. Bhumigocharis are normal humans who live on land and cannot fly. While Vidyadhars possess special powers to fly, etc. and can travel across the world.) will be her master. Jeevandhar Kumar, skilled in playing the Veena, defeated Gandharvadatta by playing the Veena, as a result Gandharvadatta put the wedding garland in his neck. From this pre-determined incident also, the principle of substance-independence is proved.
Expressing regret on the mentality of religion-averse, irreligious, cruel persons, the author says in the fourth Lamba (chapter) that such persons when they do not hesitate in doing the violence of beings without cause; if they even falsely get some cause and there is no one to forbid, then what to say of their cruelty? Just some such cruel people, only because of the reason of making the sacrificial materials impure, beat a dog and made it half-dead.
Jeevandhar Kumar, who went to the river bank to see the water-play of the Vasantotsav (Spring Festival), saw that dog made near-death by the people there, he to that dying struggling with pain, wounded dog, first certainly made many efforts to save; But when the hope of surviving did not remain, then for the purpose of improving death, he made him hear the Namokar Mahamantra in his ear. By hearing the Namokar Mahamantra, because of death with mild passion, that dog became a Yakshendra. As soon as he took birth, the Yakshendra knowing all the incidents of his previous birth by Avadhijnana, realized that only from the merit-majesty of the Namokar Mantra given by Jeevandhar Kumar, I have become a Yaksha. Na hi kritam-upakaram sadhavo vismaranti (The virtuous do not forget the favor done) according to the saying, he immediately came to Jeevandhar Kumar and telling his whole account, accepting his supreme favor, said - whenever you need my help, certainly remember me – after requesting again and again, he went away.
From the above incident, the first message to the readers is this that from cruel, wicked and irreligious persons, one should always fold hands from far only. One should never stay even in their contact. The second message is this that one should always remain ready in the security and every possible help of the sorrowful or tormented beings. The favor done never goes in vain, even if we do with a selfless feeling only, even then the bad result of the bad work and the good result of the good work is certainly received.
To see the festival of water-play, Suramanjari and Gunamala also had gone to the river bank. Both of them had different types of bath-useful powders. In both friends, a dispute happened on the excellence of their respective powders. In the dispute, this was decided that after testing, the one whose churn (a special type of magical powder) will prove useless, she will have to go back without bathing in the river. The powder was sent to the testers, after testing according to the impartial and evidence-based result done by Jeevandhar Kumar, Gunamala's powder proved best.
Gunamala, bathing in the river, was returning back with family members and servants that on the way an intoxicated elephant of Kashtangara surrounded her At this chance, the family members certainly ran away in fear, but Jeevandhar Kumar while returning back from that very path after the water-play, suddenly reached there and he chased away the elephant by striking it with his earring. Just, then what was it? Being influenced by the courage, bravery and wisdom-strength of Jeevandhar Kumar, love was born in the heart of Gunamala towards him, as a result in the course of time, the marriage of both happened.
Carrying forward the narrative, in the fifth Lamba (chapter) it is said that - the elephant defeated and insulted by Jeevandhar Kumar for the purpose of the life-protection of Gunamala, also left eating and drinking.
From this incident, the author wants to give this message to the readers that when animals also cannot tolerate insult, then how can the insult of humans done without cause be tolerable to any gentleman? Therefore, if we ourselves want to live with peace, then at least without cause do not insult anyone.
See, the elephant only left eating and drinking, the insulted human because of passion can do any disaster. And even more, can do the life-destruction of self and others.
The talk of the insult of the elephant by Jeevandhar Kumar did the work of putting ghee in the fire of anger already burning because of the choosing of Anangamala in the heart of the elephant's master Kashtangara. To Jeevandhar Kumar, who was ready to fight with the soldiers who came for the purpose of getting him caught by the angry Kashtangara, if Seth Gandhotkat did not stop from fighting, then certainly a fierce war between Kashtangara and Jeevandhar Kumar would have happened.
Seth Gandhotkat did not just stop Jeevandhar Kumar from fighting a war; but even by tying both hands of Jeevandhar Kumar tightly towards the back, he also presented him before Kashtangara. Fully capable in doing resistance, Jeevandhar Kumar did not want to do anything against the desire of his religious-father, therefore he neither expressed any reaction or anger; nor did resistance. In this crisis-time, suddenly he remembered that Yakshendra, who had attained the Yakshendra post only by the majesty of the Namokar Mantra given by him. As soon as he remembered, he came immediately and took Jeevandhar Kumar to the Chandrodaya mountain by his transformation-power. There he, performing the Abhisheka of Jeevandhar Kumar with the water of the Ksheerasagara, honored them and also gave three powerful mantras. In the first mantra - there was the power to change dress according to desire, in the second mantra - there was the power to sing heart-stealing songs and in the third mantra there was the power to remove the Halahala poison. Along with it, this prediction was also made that 'you in one year only will become king and in the end will attain the Moksha post.'
This incident gives this message that - however a crisis may come, one should not act against the desire of his respected parents and teachers and towards the poor-sorrowful, one should keep the feeling of compassion, protection of every living being and benevolence and one should keep a neutral-feeling towards the enemy. In favorable-unfavorable contexts, thinking of the fruit of one's previously earned Punya-Papa, one should not blame others.
Carrying forward the narrative, the author says that Jeevandhar Kumar, wandering from the Chandrodaya mountain, came into a forest.
There, seeing the elephants burning from the forest-fire caught on all four sides, his heart was filled with compassion, he desired to save the elephants with a compassionate heart.
According to that will, the clouds showered heavy rain and from the extinguishing of the forest-fire, the protection of those elephants happened.
Departing from there, while bowing to many pilgrimage-places, he reached Chandrabha city. There, the daughter of King Dhanmitra, Padma, was bitten by a snake. Jeevandhar Kumar by the influence of his second mantra immediately made her alive. Then the King, doing much respect, giving half the state, the marriage of that daughter named Padma did with him. In this way, Jeevandhar Kumar using the mantra-powers obtained from the Yakshendra, did only the work of benevolence.
This incident gives us this message that of the internal-external majesty obtained from Punyodaya, not doing misuse in the attainment of one's enjoyments, one should do its right-use in benevolence only.
In the sixth Lamba (chapter), carrying forward the narrative, it is said that - Jeevandhar Kumar after staying some days in Chandrabha city, departing from there, bowing to many pilgrimage-places come in the path, reached the hermitage of some ascetics. There he, seeing the ascetics doing false-penance, knowing them as worthy-recipients, by the religion-instruction preached by the Jinendra, explaining the nature of real penance, put them on the good-path.
Through this story, the author wants to give this message that wherever we go, rather than doing other bad-talks, we should do religion-discussion only and should do only the good-work of putting humans entangled in the bad-path onto the good-path.
Jeevandhar Kumar, departing from the hermitage of those ascetics, reached that Sahasrakuta Chaityalaya of the South country, the doors of which Chaityalaya were closed for a long time. Regarding these closed doors, according to the prediction made by the astrologers there, this legend was famous that - by the instrument of whichever merit-soul person these closed doors will open, he only will be the husband of the daughter of Seth Subhadra, Kshemashri. For this purpose, there Seth Subhadra had seated his servant named Gunabhadra.
This was only a pleasant coincidence that those closed doors opened as soon as Jeevandhar Kumar came. As soon as the servant saw this that the doors opened by the instrument of Jeevandhar Kumar, then he danced with joy and was just ready to go to give this good news to his master that Jeevandhar Kumar asked him - who are you and suddenly why are you becoming so joyous? In the answer to this question, Gunabhadra giving his full introduction, made Jeevandhar Kumar hear that famous legend in detail and going to the master, told him all the news of the auspicious arrival of Jeevandhar Kumar.
Seth Subhadra soon came to that Chaityalaya and doing a feeling-filled welcome of Jeevandhar Kumar, took him to his house.
After some time, he in an auspicious moment did the marriage of his daughter Kshemashri with Jeevandhar Kumar. From this episode, this message is received that by the influence of Punyodaya, what-what things appearing impossible in the world also become easily available.But remember, such excellent Punya is not bound by those greedy for merit, who want to encash that holy Punya to attain worldly enjoyments, rather it is bound to them who do desireless religion-practice.
In the seventh Lamba (chapter) it is said that when Jeevandhar Kumar departing from Kshemapuri moved forward, he met a farmer on the way. He, knowing him as a worthy-recipient, while making him have Tattvajnana, explaining the eight basic-qualities, made him a true Shravak and moved forward.
What is that fragrance which does not make its surrounding atmosphere fragrant? The religion-soul Jeevandhar Kumar, wherever he used to go, he used to go on scattering the fragrance of his religious impressions.
Jeevandhar Kumar, while going by the forest-path, was sitting on a stone for a momentary rest only that a Vidyadhari saw him. As soon as she saw, she became infatuated with his form-beauty. She giving her introduction to Jeevandhar Kumar spoke - I am an orphan girl named Anangatilaka. My younger brother's brother-in-law first certainly brought me here by force and then in fear of his wife he left me here alone in the forest; Therefore, you please do the favor of protecting me.
Talking with some other-woman in loneliness was not desired by Jeevandhar Kumar; Because they knew that which the masters of ethics have told, the woman like the burning-coal and the man like the butter, that is right.
In the seventh Lamba of this very text, it is also said -
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Therefore he, without saying-hearing anything, was just ready to depart from there that he heard this voice coming from nearby that "O life-dear! leaving me where did you go? without you my life-breaths only are going out." This wailing that woman also heard. As soon as she heard the wailing, she understood that this is my husband's voice only; therefore, in fear of the secret-opening of the lie, that woman making an excuse went elsewhere from there. In just this much, that wailing person came to Jeevandhar Kumar and spoke - I, making my wife sit here, had gone to take water, coming back I see that she is not here.
Without her, my vidyas (special magical powers of Vidyadhars) also have become nearly-destroyed. Seeing his pitiable condition, Jeevandhar Kumar, while making him realize the nature of this essence-less world, explained a lot; but no influence happened on that infatuated being. So it is right only, the infatuated person in infatuation becomes wisdom-empty certainly. He does not have the wisdom of benefit-harm.
Jeevandhar Kumar, departing from that forest, reached near Hemabha city. There in a garden, many princes like Sumitra, the son of King Dridhamitra, wanted to pluck the fruits of the mango through their respective arrows; But because of not being skilled in archery, were becoming unsuccessful. Jeevandhar Kumar, piercing the mango-fruit with only one arrow, made it fall down. Then the princes, giving their introduction, made a humble request to Jeevandhar Kumar that to make us skilled in archery, our father is in search of some archery-skilled scholar like you only, therefore you please do the favor of meeting him. Knowing them as worthy, Jeevandhar Kumar met King Dridhamitra and on the request of the King, Jeevandhar Kumar made the princes skilled in archery.
The King, being favored by this great favor and knowing him as a worthy husband for his Kanakamala daughter, did the marriage of Kanakamala with him.
From this talk also, only this message is received that the meritorious and Dharmatma person wherever he will go, he will get respect certainly, people will be proud even in adopting him, in making him their own.
Starting the eighth Lamba (chapter), the author says that as those wise people sitting on the shore of the sea, enjoying the waves with a neutral-feeling, live, remain happy; but those taking dives in deep water in the middle of the sea do not live; exactly like that those doing little attachment remain happy; but those doing more attachment do not remain happy.
The wise Jeevandhar Kumar, thinking of this morality, after marrying Kanakamala, did not become more addicted in her infatuation; even then, in the control of the special affection of his brothers-in-law, stayed there for a long time.
Once, from a woman he received the news of the arrival of his younger brother Nandadhya in the weapons-house of the father's house of Kanakamala, then he went there running and finding Nandadhya there became happy and wanted to know the reason for his coming there. In the answer, Nandadhya told that - "Kashtangara has decided to kill you. As soon as this was known, I went to Sister-in-law Gandharvadatta. There seeing Sister-in-law happy, I was surprised that even after knowing the news of your death, she was happy! After all why? On asking, it was found out that she by the power of her vidyas had already known all this that you are protected by the Yakshendra and are living with peace-happiness. Knowing my desire to meet you, she only has sent me here to you by power of vidyas." In this way, the meeting of Jeevandhar Kumar with the younger brother happened. In the same way, gradually the news of the welfare of the mother staying in the hermitage was also received by Jeevandhar Kumar through the friends who came after becoming thieves.
While telling all these contexts, the author at the end of this eighth chapter has also openly discussed the marriage of Jeevandhar Kumar happened with Vimla, the daughter of Sagardatta Vaishya.
After this in the ninth Lamba (chapter) the author says that once the foster-brother (chosen brother, not by blood but by heart) Buddhishan Vidushak of Jeevandhar Kumar, while doing mental-dispute with him, challenged that do you possess the trait of marrying women who are quality-loving, desiring a worthy husband and who are influenced and attracted by the internal-external personality in men? Yes! Only if you marry with Suramanjari who does not tolerate even the shadow of any male, then your special importance and good luck can be proven.
Accepting the challenge of the Vidushak with joy, Jeevandhar Kumar through the mantra provided by the Yaksha, wearing the dress of an old Brahmin, reached Suramanjari.
The beauty (Surmanjari), considering that old Brahmin hungry, offered him food. On finishing eating food, after resting some, the old man by the influence of the mantra sang an extremely sweet song, hearing which Suramanjari, considering him very powerful, spoke that do you know other things also like singing? He answered that yes, then that Suramanjari asked the way to attain the desired husband. The old man said that going into the temple of Kamadeva, worship him, you will attain the desired husband.
Then Suramanjari, believing the talk of that old man, went into the temple of Kamadeva and began to pray that O Deva! By your grace, may I receive the attainment of Jeevandhar Kumar in the form of a husband.
The friend of Jeevandhar Kumar, the Vidushak named Buddhishan, already had come into the temple of Kamadeva and hidden. That Vidushak said that - you have already attained the husband, he is with you only. The innocent Suramanjari also considered that word of the Vidushak as the word of Kamadeva only. As soon as the old man heard the word of the Vidushak, he changed his dress. On knowing him as Jeevandhar Kumar, Suramanjari blushed. Thereafter, the father of Suramanjari, Kuberdatta, in an auspicious moment, did the marriage of his daughter Suramanjari with Jeevandhar Kumar.
In the tenth Lamba (chapter) it is said that - after the marriage happened with Suramanjari. Jeevandhar Kumar went to his religious parents (who raised him) Sunanda and Gandhotkat.
Consulting with the religious-father for the purpose of getting his state back, by his consent, went to his maternal uncle Govindaraj. Govindaraj already was worried and effort-making for this. Coincidentally, in the middle of this, a message of Kashtangara had reached Govindaraj, which Govindaraj made his ministers hear. In that message, Kashtangara by deceit wrote this false news that - "The death of Maharaja Satyandhar has happened through an intoxicated elephant, but from the rise of inauspicious Karma, I have become the recipient of that ill-fame. If you believe my talk and do the favor of coming here and meeting me, then I will become completely without-sting (guilt-free)".
Hearing the deceit-filled message of Kashtangara, Govindaraj guessed his cleverness. Therefore, warned his ministers that the low Kashtangara, making sweet-sweet talks, wants to trap us people in some web of deceit by calling us to Rajpuri. Therefore, we people will go there certainly; but not to be trapped in his clutches; rather to make him taste the fun of his cleverness, we will go. Therefore, prepare the armed army. Under this very ethics-policy, Govindaraj also got the drums beated that our friendship also has happened with Kashtangara, therefore we are going to meet him.
Afterwards, Govindaraj taking Jeevandhar Kumar along with the army, reaching near Rajpuri city, stayed outside the city only. There Govindaraj got such a Swayamvar pavilion built, in which a Chandrak-yantra (instrument) was established and got this declaration done that the person who will break this instrument, to him I will provide my daughter named Lakshmana. For this purpose, many archer kings and princes came with full preparation; but no one could destroy that Chandrak-yantra.
In the end, when Jeevandhar Kumar in just a snap pierced that machine, the viewers bit their fingers under their teeth and got amazed. They asked - hey! Who is this? Of where prince is he? Then Govindaraj gave the introduction with pride - "This is the son of the late Maharaja Satyandhar of Rajpuri and my nephew Jeevandhar Kumar."
From the mouth of many kings came out - "We also from his strength, bravery and enthusiasm-filled activities were making this very guess." Then what was it? As soon as this was heard, darkness spread before the eyes of Kashtangara, he started sweating and heart was pounding like never before.
He began to think - "He (Jeevandhar Kumar) was killed by my brother-in-law Mathan, then how did he become alive? I, calling his maternal uncle here proved to be a self-destructive step! Finding the strength of his uncle, he will certainly do my disaster; by this type of worry, heavy sorrow happened to him."
From this story, the author has given this message to the readers that he whose pot of sin becomes full, its explosion some or the other day happens certainly and from that terrible explosion, that sinner can never escape. Therefore, if the sinner before doing sin thinks a little on its bad result, then from him no sin will happen at all.
That is why it is said -
shlok
Here, the friends and well-wishers of Jeevandhar Kumar gave this advice that for the purpose of taking one's state back and defeating the enemy, this only is the best opportunity. At this time Kashtangara is terrified by your strength-bravery, is discouraged. Just then what was it? War happened and Kashtangara being badly entangled in the net woven by himself only, was killed.
According to the previous declaration, the marriage of maternal uncle Govindaraj's daughter Lakshmana with Jeevandhar Kumar happened. On the royal-throne of Rajpuri city, with the coronation-festival, Jeevandhar Kumar became Maharaja Jeevandhar. The younger brother Nandadhya was seated on the Yuvaraj (Crown Prince) post. To other collaborators also, as-worthy posts were provided.
Taking the narrative towards the conclusion, in the presented eleventh Lamba (chapter) the author says that the kingdom when it was under the rule of Kashtangara; it only got criticism from his bad-governance, while the same kingdom when it was under the noble governance of Jeevandhar Kumar, he became the recipient of praise.
When King Jeevandhar handled the power of his father's lost kingdom well and gave punishment to the wicked Kashtangara, displayed his worthiness as a King to his respected mother, Queen Vijaya was overjoyed and her heart was filled with pride. But along with it, in the life-journey happened with many ups-downs from the birth of her son Jeevandhar to the attainment of the royal-throne, experiencing directly the strangeness of Punya-Papa and experiencing directly the low tendencies of this selfish and enjoyment-greedy world, she also became indifferent to the world.
She had witnessed the Barahbhavana (twelve contemplations) and Vairagyabhavana (contemplation of detachment) that written in the scriptures directly before her eyes, in her life, became detached from the wordly affairs.
Queen Vijaya, leaving attachments from everything, made the resolution of being detached from home and felt the feeling that - "The joy of the world is really a misconception. There is no peace in joy. Therefore now renouncing the attachment towards all these, the entire remaining time should be applied in self-benefit by going into the shelter of Deva-Shastra-Guru. To remain fallen in the cycle of good and bad karmas is not ideal."
Seeing the detachment of Queen Vijaya, the religious-mother of Jeevandhar Kumar, Sunanda, also knowing the world as essence-less became detached and both, going into the forest, from the main Aryika named Padma, accepted the vows of an Aryika.
From this statement, readers get this message that to wise people, on getting retirement from their responsibilities, at least in the latter part of their life, to get engaged in the path of self-welfare only is beneficial.
Here, while Maharaja Jeevandhar, the expert in politics, was ruling with peace and joy; 30 years passed very quickly like they were just 30 days.
The long time of joy when / how passed away, did not even come to know.
It is the talk of one day— it was the pleasant time of the spring season, by Punyayoga (merit-junction) all types of favorability was there.
Seeing the good weather, one day Maharaja Jeevandhar with his eight queens celebrated the festival of water-play.
When they became tired from the labor of water-play, then going into some garden with a creeper-pavilion nearby, the activities of monkeys which they saw, from that to them it felt like that as to humans, are there such understanding, surrender and ethics-expectations in animals also that - the monkey which one may adopt, make his own;
To him, to join relation with others besides that is immorality, can be a cause of anger?
There in that garden, a monkey did just such an act, in front of his beloved, did flirting with another female-monkey;
From that his beloved became angry then he, doing the drama of being dead, had to please his beloved, but the owner of the garden snatched that jackfruit fruit from his beloved.
Seeing this incident, Maharaja Jeevandhar thinks that see!
This jackfruit is like the state, I am like this forest-protector and Kashtangara is like the monkey.
This state has become of no one, nor can it become.
This is making the saying 'Might is right' meaningful.
Therefore, I also should renounce this state and do the welfare of my soul.
This world itself is momentary, the world is selfish and all this is the irony of Punya-Papa.
Remaining entangled in the cycle of infatuation, one should not waste one's remaining invaluable human-life.
In this way, from the incident of the monkey-female-monkey and forest-protector in that spring festival, Maharaja Jeevandhar also became detached from the world, body and enjoyments.
Maharaja Jeevandhar, the secret-knower of Jinavani, who attained detachment, while returning from that garden, going into the Jinmandir on the way, did Jinendra worship and heard religion-instruction from the Muniraj holding Charan-riddhi (miraculous power of walking) residing there.
The Muniraj in his instruction also made hear the account of his previous birth only, which was the instrument in increasing the detachment of Maharaja Jeevandhar.
As a result, he reaching home, doing the coronation of his son Matyandhar, with all his eight wives, reached the Samavasharan of Mahavir Bhagavan.
There, after praise-worship, the detached Jeevandhar Kumar, the thought of the world-nature and object-nature which he did through the contemplation of the twelve feelings, that in detail is fundamentally worth reading in the language of the author only;
But for the benefit of readers, we are giving its brief essence here; which is like this-
While contemplating the Anitya (impermanence) etc. twelve feelings, Jeevandhar Kumar thinks-
Born, became strong, again destroyed— such are the customs of living beings.
It did not stay, therefore O Soul! do the intellect in the permanent state.
Humans were born, became strong, then were destroyed.
This is the pattern of worldly beings. Therefore O Soul!
You take the support of your permanent Soul, so that again and again birth-death should not have to be done.
Like a water bubble, this human life is not stable for even a moment and the desires of beings are even more than crores.
In such a situation, on one side their fulfillment is not possible.
Perchance by Punyodaya some little fulfillment may happen even, then the obtained objects and those desires also are not stable, every moment Punya becomes thin.
As a result, objects also are destroyed, again and again new-new desires keep taking birth, whose fulfillment is impossible.
Therefore, by the support of Tattvajnana, renouncing the desires of these subjects, to attain victory on these and to take the support of the permanent-abode Atmatattva only is beneficial.'
Through the Asharanabhavana (feeling of helplessness), he thinks of the object-situation that -
Mantras-tantras etc. also O Soul! are not an independent shelter to you.
But only when Punya is there, if not, who names have stayed by them?
O Soul! Mantra and tantra also without your Punya cannot be right-shelter-form.
If without Punya only these were shelter-form, then why would anyone die?
Where is the lack in the world of mantra-tantra-sayers; find one, you get a thousand; but without Punya, all prove essence-less.
When the time of death comes, then no one can remain saved.
Therefore, actually your Soul only is shelter-form for you, go into its shelter only.
From the Samsarabhavana, he thinks of the essence-lessness of the world that- O Soul!
You from your Karma, wearing many dresses like an actor, from sin are wandering in the animal-state and hell-state, from Punya in the heaven-state and from both Punya-Papa in the human-state.
O Soul! Those worldly enjoyments which you after enjoying many times even did not become satisfied and which you have left like leftovers, for attaining those very leftovers again you become curious and that Atindriya joy-filled Moksha joy which you have not enjoyed until today, you do not make the effort to get that.
Therefore, think of the essence-lessness of the world and stabilize the application in the joy-nature Soul.
While contemplating the Ekatvabhavana (feeling of solitariness), Jeevandhar Kumar thinks that -
Relatives indeed until the cremation ground, in the house only the earned wealth.
For ashes only this one body, to you only Dharma does not leave.
In this world, Dharma only is one such which is the companion of the joy of the other world for the soul.
All other associations obtained from Punyodaya remain left here only.
As that - relatives only give company until the cremation ground, wealth remains lying in the house only and the body remains after becoming the ashes of the pyre.
O Soul! When you alone yourself are the enjoyer of Karmas and the destroyer of Karmas, then why do you not make the effort to attain the liberation obtained by independence or the self-nature?
While contemplating the nature of the Anyatvabhavana (feeling of distinctness), Maharaja Jeevandhar thinks that O Soul!
You never at all do the self-intellect in the body; because although according to Karmodaya, body and soul are becoming one-and-one;
Even then, as the sword stays separate from the scabbard, exactly like that while staying in the body, you are separate from the body.
In the same way, through the Ashuchibhavana (feeling of impurity), he thinks of the impurity of the body that - from the contact of which body, holy objects also become unholy and which is born from semen-blood etc. impurities, how can that body be holy?
O Soul! The body in the form of a mass of stool-urine and meat although is perishable;
Even then, in this perishable human-state, we can do the means of attaining the imperishable Moksha.
Therefore, as long as this is not destroyed, until then one should do the way to attain the Mokshamarg.
Exactly the way from sugarcane, after taking out the juice, from burning it we do not have sorrow, in the same way O Soul!
You also, attaining the essence of the practice of liberation from this human body, make this body essence-less, so that in its burning, to you also sorrow should not be.
While feeling the Asrava and Samvarabhavana, Maharaja Jeevandhar does self-addressing that - O Soul!
You from the practice of Tattvajnana, becoming free from the Vikatha (bad-talk) and passions which are the cause of Asrava, if you renounce the attachment from wealth-grain etc. external objects, then to you Vrat, Samiti, Gupti and Tap etc. will happen automatically.
In the same way, by the practice of Samyagdarshan-Jnana-Charitra, all your accumulated Karmas also will be shed and you becoming bond-free, going to the end of the universe, will become seated.
By doing Dharmaradhana, what-what is not received. It is said also no -
Requested, the celestial tree gives joy, thought, the thought-jewel.
Without requesting, without thinking, Dharma is the giver of all joy.
In the same way, while doing the contemplation-meditation of Asrava, Samvar, Nirjara, Lok, Bodhidurlabh and Dharma feelings, the mind of Maharaja Jeevandhar became specially absorbed in Bodhidurlabh and Dharmabhavana.
He thinks -
Grand-nature, birth in action-land, humanity, good-body-lineage.
Hard to get they are to you in order O Soul! the combination then what again?
O Soul! To the Ratnatraya Dharma and the practice-instrument-form grand-nature, human-state, beautiful healthy body and birth in a good family— the getting of one-one among these is extremely hard and by your Punyodaya, to you all five have become easily available, even then if interest in Dharma did not happen, then all are only in vain.
In the Dharmabhavana, while contemplating the nature of Veetrag Dharma, Maharaja Jeevandhar thinks that - actually then that Nishchaya Ratnatraya only is Dharma, in which through the principle of 'object independence', the knowledge of the independent existence of infinite powers and infinite qualities of the Bhagavan Atma in the form of Karan-Paramatma has been got done and the division-knowledge from the one-ness-mine-ness in the other and the doer-ness-enjoyer-ness of the other has been got done.
Holders and practitioners of such Dharma, animals also renouncing their low state, attain heaven and those who do not know such Dharma, do not do the practice of such Veetrag Dharma, they after dying from the Deva-state, go into the state of a low animal like a dog.
Therefore, we should always do the practice of Veetrag Dharma only.
By contemplating the twelve feelings in this way, even more increase happened in the detachment of Jeevandhar Kumar.
As a result, he also becoming detached from home, became ready in self-practice and after some time attaining Kevalajnana, attained the undecaying-immortal Siddha post.
Whichever person will do the study-meditation-contemplation of this 'Jeevandhar-Charitra' with mind, their worldly life will be bright certainly, the other-worldly life also will become auspicious.
May there be welfare!
With this hope and expectation that readers be benefited more and more from this text, Pandit Ratanchand Bharill Shastri, Nyayateerth, Sahityaratna M.A., B.Ed.
(English Translation by: Soham S. Shah)