Shri Bhoovalaya
Shri Bhoovalaya – Chapter-4
At the advent of Land of action (Karma bhumi) Lord Rishabhnath, by removing the ignorance of innocent people, had described which process, an accompanying cause of religious meditation which in turn, is the means of spiritual Yoga (i.e. abstract meditation), this Bhoovalaya poetry explains that very process by making it more clear. II1II
When the path of rise/prosperity and of salvation was easily obtained through the preachings of Lord Adinath then to the Aryan people eager to climb the mountain of religion, this Bhoovalaya treatise provides the auspicious information/discussion of Yoga (abstract meditation) II2II
This auspicious scriptural knowledge (i.e. this Bhoovalaya poetry) is miraculous benefactor of each and every living being because it is competent to get accomplished both, the worldly pleasure and pleasure of the next world by explaining all the known and unknown things II3II
This scriptural text makes the mind in throne-form and manifesting the Jina-path through verse-style exhibits it the spiritual yoga expressing from inside to outside. And this scriptural text or Bhoovalaya treatise is not in the form of alphabet but this great principle/doctrine is composed only in the arithmetical science. II4II
Precisely, knowing is knowledge and seeing inside is perception. Both of these have been gained completely only by the supreme soul and conduct falls between knowledge and perception (right faith) which is infinite. II5II
Now the definition of the word infinite is described further-
The infinite consists of infinite kinds which all could be seen only by Almighty Supreme-soul, and none else. II6II
The sin is also measured by the measuring rod of infinite as well as the virtue. It is to be noted that by the word “Anant” (infinite), the Acharya meant the religion of compassion. II7II
The salvated soul (Lord Siddha) is most excellent and supreme among all living being. He is also measured by infinite. II8II
Knowing one’s own soul is also infinite i.e. It consists of infinite attributes. II9II
Knowing all this to know inside in our ownself is also infinite attributes. II10II
To attain one’s ownself is the digit of complete gems (i.e. main place) it is also infinite. II11II
The infinite can also be calculated easily by sum of neumerable, for example there are infinite virtues in each of twenty four Tirthankaras II12II
The infinite can also be multiplied by inneumerables II13II
The infinite can also be multiplied by infinite. II14II
It is the very digit of the supreme excellent pure conduct. II15II
The infinite has been created keeping in view all these things II16II
Yogiraj ensconced in the space on the summit of great Meru mountain by his unprecedented strength of “Yoga” could see the grandeur of this digit II17II
Here the meaning of ‘Yoga’ is “Prithvi Dharma” (i.e. a specified contemplation visualizing the scenes of earthen elements) which has been obtained by the miracle of pure conduct II18II
As much as there is the digit of conduct so much there is the digit- ‘Yoga’ of perception II19II
The passionless right conductful inclination (Shuddhopyoga) of such abstemious great persons has been known by meditation II20II
‘Prithvi Dharna’ (earth retention) or ‘Sumeru mountain’ as shown here should not be taken as actual ‘Prithvi’ (earth) or ‘Sumergiri’ but should be taken as imaginary Sumeru mountain or earth which is acquired in our knowledge II21II
This Bhoovalaya treatise has also been reflected in the knowledge of ascetics (Yogi) at the time of meditation (Yoga). Bhoovalaya treatise is monistic owing to bonded in the digit nine (Navmank) because there is no existence of nine without one and where there is 9 the digit one necessarily remains there and the monistism is also infinite II22II
The earthen ‘Sumeru’ is measured one lakh ‘yojana’ which consists of inneumerable space-points but the Sumeru mountain came in the meditation of Yogi’s (ascetics) is still many times more which is in infinite form II23II
The infinite cannot be seen without meditation of that imaginary earth II24II
The conception of this imaginary earth does not occur without the original earth hence, it is possibly also monistic II25II
The Arhat Siddhadi nine deities are included in this grand ‘Yoga’ (abstract meditation) II26II
The nine deities brought their infinite attributes to light through the strength of this very ‘Yoga’ (abstract meditation) II27II
We can call this strange important yoga (abstract meditation) as the first yoga of Navmank (the ninth digit) II28II
‘Namah Siddha Parmatm’ (‘Siddhaparmatmane Namah’) saying so in the heart that myness is, precisely, my-attachment towards my soul thus pleasing the mind immersing in that very mind, binding it in the bondage of Dravyagam (i.e. scripture), is named as pure conduct.
Appraisal:- Here Kumudendu Acharya points out in this hymn that yogi (great ascetics) become affectionate towards the form of their pure soul as seen by setting aside complete feeling of myness, egoism, attachment etc. to external sensual objects contrary to the nature of pure soul and different from it getting the yoga (abstract meditation) and restraint within themselves by austerity. They do not move with passion towards external objects contrarily they regard their pure soul as their sole object-matter i.e. they are passionately attached only to their only soul and composing it in scripture (Dravyagam) remain immersed in it. This very has been called as the pure conduct.
What is Dravyagam ?
Shri Lord Vrashabnath composed ‘Dravyagam’ binding all subjects invogue ab-aeterno till his time in the bond of ‘Navmank’ according to aforesaid order. Afterwards composed entire ‘Dravyagam’ of his own restraint by various methods according to ‘Navmank’ procedure and joined it with the earlier-said ‘Navmank’. Afterwards composed briefly the subject of entire ‘Dravyagam’ to take effect in future in infinite time by binding that in the third ‘Navmank’ and also joined it in the aforesaid ‘Navmank’ and that ‘Dravyagam’ of all the three times (present, past and future) which had been composed in different forms, that all has become the form of ‘Navmank’ being compiled solely in this. This ‘Dravyagam’ remained in vogue distinctly and indistinctly in this Bharat region near about the time of Lord Ajitnath and during interval of time it became obsolete. Again Lord Ajitnath following the fourth method of ‘Navmank’ and mixing/joining together the ab-aeterno spiritual instructions and those of Lord Vrashabhnath mixed/joined all the ‘Dravyagamas’ of his time in the aforesaid order and binding briefly the entire ‘Dravyagam’ to take effect in ensuing period in the sixth and ninth bond (‘Navambandh’) kept that intact/safe by binding it in ‘Navambandha’ in the form of ab-aeterno entire ‘Dravyagam’. This ‘Dravyagam’ remained in vogue upto interval of time of Lord Sambhavnath, Similarly in this very order in the seventh, ninth and eighth, ninth fractions form it came upto Lord Mahavir, Shri Kundkundacharya, Swami Bhadrabahu, Dharsen Acharya, Veersen, Jinsen and Kumudendu Acharya. According to this order Kumudendu Acharya, composed the entire subject of his time by ‘Navmank’ method through his knowledge of divine digit and of Arithmatic and joined it with the ab-aeterno accomplished Dravyagam in the form of ‘Bhoovalaya’ and joined the entire ‘Dravyagam’ of the ensuing period binding it briefly in the different ‘Navmank’. In this way this method of Jainacharyas of collecting and keeping safe of the entire ‘Dravyagam’ of the past, future and present, is wonderful II29II
At the time of being closely attached with self-beneficence, the yogi setting aside his attention from all the external and internal- both types of objects of the entire world remain joyfully immersed stable in the soul like the summit of the Meru mountain II30II
That ‘Yogi’ assuming his favourite yoga (meditation) for his self-beneficence is placed enthusiastically on the top portion of the great Meru mountain for manifesting external and internal miracles forgetting all the objects of the entire world II31II
The yogi with the desire of getting himself ensconced on the top of the universe (salvation) remains effortful for attaining the grandeur of the churned spiritual yoga (meditation) II32II
Intervening verses
After experience of beneficence II33II Excessive good, auspicious fragrant II34II The intellect always remaining absorbed in practice II35II Benevolent pure conduct II36II On destruction of the vitality obscuring Karma II37II On destruction of right faith deluding Karma II38II Or on subsidence of the deluding Karma II39II Or the soul on destruction of deluding Karma II40II Benevolent pure nature of soul II41II The essence/gist of auspicious/excellent right faith II42II Of self-sensation and aversion from worldly objects II43II
Excessive/excellent powerful aversion from worldly enjoyments II44II The soul absorbed in that very benevolent self nature II45II II46II Or the yogi remain immersed in this very conduct of spiritual engrossment II47II
Which is the essence/gist of the conduct of the Gurus that very is the part of partial conduct (i.e. a conduct of house-holder at the 5th stage of spiritual development). Owing to subsidence of ‘Pratyakhana’ (determination for not committing fault) in the partial conduct or due to its destruction-cum-subsidence the attachmentless and possessionless conduct (Sakal charitra) is attained which is worthy to be followed by the ascetics II48II To be easily accessible which is the path of partial conduct by destruction-cum-subsidence of passions causing destruction of complete right conduct (i.e. Pratyakhyanavaran kasaya) that very is the attachmentless-possessionless conduct. When the possessionless-attachmentless right conduct is attained then the subsidence of third (i.e. Pratyakhyanavaran) anger etc. four passions of valiant-valour, erudite Digamber ascetics takes place II49II
On destruction of untoward passion by the fruit of constant effort of subsidence or destruction-cum-subsidence of that passion takes place, the great vow (Mahavrata) adorable in all the three worlds comes into being II50II
When the attachmentless-possessionless right conduct occurs then at that each instant the self-meditation is manifested capering in the ascetic in the form of radiant/ecstatic great vow (Mahavrata) of the possessionless-attachmentless incalculable right conduct (Sakal charitra) of the essence of the resonant preaching (Divya Dhwani), sounding like the lute-resonance- ‘Juna-Juna’ II51II
From the self-attained spirituality, the great perfect conduct capable in climbing Gunasthan (stage of spiritual development) generates by which the extreme pure perfect conduct (Yathakhiyat charitra) is manifested in the Lord Omniscient, the form of ultimate bliss II52II
This conduct some time appearing some time hiding in the cover came to ascetics through the path of meditation, the essence of that conduct is this Bhoovalaya II53II
Ascending in this way one ascends the thirteenth stage of spiritual development i.e. the stage of an Omniscient possessing physical presence II54II
This conduct is not like the behavioural conduct found in the manner of eating-drinking, walking-moving etc. This is essence of self-conduct generated by the essence of pure meditational soul II55II
That is, this is wonderful essence of the self-grandeur came along with the self-meditation II56II
This is the only path for ascending the top of the universe II57II
Ascending easily only through this very way, the passions are destroyed II58II
There is only one valiant-valour-passion which augments the world, for destroying that passion there is this pure meditational conduct II59II
This path is pure and it has specialty as well. II60II This very conduct is named as perfect conduct (Yathakhyat charitra) II61II
The fourteenth stage of spiritual development free from all.
Karmic-vibrations is foremost i.e. the last II62II
When the Lord Omniscient is called free from all karmic vibrations (Ayogi) then he remains in this stage of spiritual development (Gunasthan) for a short period II63II
There are two categories of the ‘Apoorvakaran Gunasthan’ i.e. the unprecedented stage of spiritual development (the eighth stage)- one is subsidence and the other is annihilating, when the soul (the being) enters this eighth stage of spiritual development then he observes thousands of wonderful pure feelings of the soul at every instant which he had never seen in the past from beginning-less time to the present day, that is why it is named as unprecedented or uncommon stage of spiritual development (Apoorvakaran Gunasthan). When this living soul in this form of worldly being abandoning all external and internal worldly or sensual passionate feelings and assuming the vow of asceticism remains engrossed in self-meditation in the loneliness of great dense forest, river, sea-coast etc. enduring several afflictions afflicted by wicked beings and cruel animals and of sunlight, cold and rains etc. on his body, thinks in his mind that what I did in my previous birth according to that very my sins are rising and giving fruits are departing leaving me well. I must endure them with pleasure. Thinking so that ascetic ascends the subsidence ladder instantly. Then this ascetic attains the supernatural power of moving in the sky and moving into the water and also the supernatural power of moving on the summit of the mountain, into the earth and moving in the sky-path. Due to delusion of supernatural powers he falls in the second stage of spiritual development (i.e. a downfall).
That ascetic even being a reader of ‘Das Purvas’ (great scriptures) is like a broken earthen pot, hence he is called ‘Bhinna Dasa purvi’ or ‘Bhinna chaturdasa purvi’ i.e. learned but in non-scriptural knowledge. Great ascetics do not pay obeisance to such people.
Now the being of unprecedented stage of spiritual development who is marching ahead having been attained the ladder related to destruction of karmas that very is the real being of the unprecented stage of development because he goes on attaining gradually uncommon i.e. which he never attained in the past, such unprecedented thought activities/feelings thereby goes on marching ahead uninterruptedly. And that only is an exclusive learned in great ten ‘purvi’ great scriptures or exclusive learned in fourteen ‘purvi’ great scriptures and great personage pay their obeisance to him only.
Acharya Kumudendu describing this very subject through arithmetical way, has called it the eighth unprecedented stage of spiritual development and adding ensuing six stages of spiritual developments the total of ‘Gunasthans’ (stages of spiritual development) comes to fourteen (8+6=14). Now adding these fourteens- one and four becomes five (1+4=5) and the fifth life-course is salvation, that very salvation is also called ‘Agatisthan’ i.e. bodyformless status. II64II
The ascetic who goes on marching ahead in the accomplishment of spirituality i.e. goes on ascending the ladder related to destruction of karma (kshapakshreni), attains his ab-aeterno lost emancipation in an instant. II65II
Then his world is done away with II66II
The soul becomes bodyless removing this human body of his last birth or should say that he remains formless even after being a living soul II67II
Now the emanation done by omniscient (Kevali Samudghata) is described further.
Which four non-destructive karmas of the Omniscient Lord remain to be destroyed and when the duration of Age karma of the Lord Omniscient remains some less and that of the Name karmas etc. remains some more and when the remainder of his age remains one ‘Antarmuhurata’ (48 minutes) then that Lord Omniscient begins extrication of soul-points from the body without leaving the body i.e. Samudghat. Then in the first ‘Samaya’ (Samaya is a very small time unit taken by an atom of a matter in passing from one point of space to the next) he makes his soul-points of the shape of a staff (Danda) measuring 14 Raju (a very very large measurement unit of area) in length and equal to his own body broad, afterwards in the next one ‘Samaya’ spreads these very soul-points from east to west upto the area of atmospheric aircovers (Vatvalaya) surrounding the universe like door (Kapat). After this in the next one ‘samaya’ spreads his soul points from north to south which is called ‘Pratar’ i.e. area. Also after this pervading those very soul points in the next one Samaya even upto ‘vatvalayas’ (atmospheric aircovers), completes the universal pervasion of soul points. Thus doing so in four ‘Samayas’ makes his soul points back equal to his own body in this very order in the next four ‘Samayas’. In such eight ‘Samayas’ the omniscient extricates his soul-points from the body without leaving the body. The duration of Name etc. three non-destructive Karmas becomes equal to that of the Age karma by this religions act. For clarifying it Kumudendu Acharya has explained it by an illustration that just as the wet cloth dries late if it is placed in consolidated form but if it is spreaded then it used to become dry soon, similarly the soul becomes capable of destroying the non-destructive Karmas making his all non-destructive Karmas equal.
Then destroying the non-destructive Karmas the soul becomes salvated soul (Siddha Parmatma) II68-70II
Eighty four lakhs earthen pots full of poison are kept in same place, there is one earthen pot filled with nectar in the middle of them. Some blind person threw the wish-fulfilling jewel from the sky i.e. a Chintamani Ratana II71II
By good fortune that wish-fulfilling jewel falls in the pot filled with nectar, similarly there are eighty four birth places of the living being. In between them there is precisely the human birth place like the earthen pot filled with the nectar. The living being falls in that human birth of nectar-pot with grace like the jewel fallen from the hand of a blind man due to rise of auspicious karmas of slight injurious activities (having less possessions and attachments) done in the previous human birth. What sort of that human birth is ? Tells now-Just as there is river Ganges, pure and clean water remains in both of its banks on one of its banks the human being gains unlimited worldly meaningful pleasures of the human birth upto the rank of Chakarvarti like nectar-pot and in the end for gaining the pleasure of the world hereafter (related with the next world) getting the fruit of universal pervasion of the soul-points (Lokpuran Samudghat) becomes Omniscient at the 14th stage of spiritual development, free from all karmic vibrations and then becoming salvated soul (Siddha Bhagwan), attains unlimited eternal pleasure.
Just as he attained both-fold pleasure, similarly (the subject of religion) making the entire groups of living being as humans who are living in 84 lakhs poison-pots of birth places along with showing them right path also causes those human beings to attain eternal pleasure of the salvated souls. Thus such beautiful important subject has been given in the form of precept, see that- “उभय भावार्थ साधन तत शुभ मंगल पूर्ण” (ubhaya bhavartha sadhan tat dwaya shubh mangal lok purna)
Purport- (The subject of Bhoovalaya) is like the resource for the amelioration of both the births i.e. this birth and the birth hereafter like good auspicious both banks for the entire world II72II
Right faith, knowledge and conduct, all these three organs are nature of the soul. All these three exist in each and every living being. All these three should be regarded as “Parasmani” (a gem which transforms the iron into gold). Just as the iron becomes gold by touching the “Parasmani” like that “Parasmani” of ‘gems-trio’ having complementary relationship with the soul has not been touched from time immemorable. Who has touched it he attained salvation being released from the world. Also in this time if the erudite accomplishable being (Bhavya Jeeva) may touch gems-trio, a jewel hidden within himself even for one second then that ‘Bhavya Jeeva’ removing ignorance, non-intuition (non-vision) and evil character within an Antarmuhurta, could attain unlimited pleasure, a roaming monkey becomes human and the human a celestial being and the celestial being again attains the life course of excellent human then what delay is there for attaining the rank of salvated soul ? i.e. not the least delay II73II
An appraisal
This earth is made of lump of many matter particles, for example there is red colour on a grain of the mustard seed and white colour inside it if by crushing it the oil is extracted the colour of the oil which comes out is yellow. Besides, many colours are made in this. If taking each atom part out of it we go on making it small and smaller then it goes upto pure atom knowable only by the Omniscient. Nowadays scientists have cut molecules (aggregate of particles) by machine but they could not find that last subtle particle which can not be cut further even then they have made great powerful hydrogen bomb-atom bomb but could not see that subtle atom particle which is in view of the Omniscient. The pure atom-particle accessible to the Omniscient possesses unthinkable power. That one atom-particle is an ab-aeterno historic matter and further it is to be made a historic matter ad-infintum. That is as follows- it is so very very hard that it cannot be cut by the wheel-gem (Chakra-Ratana) of the Chakravarti, the water cannot make it wet, the fire cannot burn it, it cannot transform itself as mud even if penetrated into the mud. That existed also yesterday, also before one month and was more and more ahead. If the history of this one atom particle continues to be written then it will not finish ab-aeterno to ad-infinitum. This Bhoovalaya treatise is with regard to the topic of exposition of time (Kalanuyoga). If this atom particle is narrated then it is thus:-
“Ayasam khalu khettam”
The row/series of space-points is called region. The atom-particle, knowable only to the Omniscient besieges as much space that is called the lowest possible region of all. Similary if two atom-particles are joined together then it becomes lowest region/space consisting of two atoms. It means that as much the number of atom particles we may go on increasing so much the region is increased which in the end becomes upto great universe. It is the saying of the area disquisition door of the Bhoovalaya. If this thing is seen with regard to the dispositional measurement-induction-disquisition door (‘Pramanugaman Yoga Dwar’) then so great wonderful i.e. the molecule (aggregate of particles i.e. ‘Skandha’) as colossal as great universe in the form of atom-particle is conceived in the knowledge of the salvated soul. Salvated souls are infinite in number. If the knowledge of one each great universe is conceived in each salvated soul then collecting the knowledges of infinite salvated souls then the knowledge of how many great universes would be there ?
It is the saying of Jains that for writing all those knowledge, if written with the ink filled in a howdah of an elephant then only a part of that knowledge could be written, if all parts of the Bhoovalaya are written then how much ink would be consumed ? Think over it.
The grandeur of the Lord is indescribable even in the treatises of theists. It is also said-
असितिगिरीसमं स्यात कज्जलं सिन्धुपात्रे,
सुरतरुवरशाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं,
तदपि तव गुणानामीश पारं न याति।।
Meaning- “If the ink is made by the soot equal to the mountain in the vessel of the sea and if the goddess of knowledge herself writes day and night the attributes of the Lord with the pen of kalpavraksha even then she cannot reach/get the end.”
If there is so much strength in one God then where there are infinite number of salvated souls, how much strength would be there ? it cannot be said. Modern scientists/learneds used to call it a mythological hypocrisy i.e. chattering in vain; but when before them we go on writing unrepeatedly making alphabets of 92 digits (digits placed in proper place) by multiplying 64 alphabets, then whether the assumption of the aforesaid ink is wrong ? absolutely not when thing (fact) has been evidently proved then again the power of the Lord is precisely/surely shoreless II74II
Those high souled yogi attain the attractive damsel of the salvation which is capable of showing all animate-inanimate things even they do not possess the grandeur of great miraculous parasols, fly whisks etc. II75II
This soul becomes knower of all animate-inanimate matters in the state of liberated soul, that is why in the rhetoric language he begins to accompany the woman of the liberation (salvation) II76II
Although the liberated soul abandons all types of worldly affections even then he is desirous of the damsel of liberation (i.e. salvation) II77II
The pleasure which one gets of knowing all animate-inanimate matters that is supermost excellent pleasure of salvation and all other pleasures in the world are, precisely incomplete II78II
In the state of Omniscient there was knowing of animate-inanimates, being stable in intervening space but in the state of liberated soul remains stable in the top portion of the universe without any base and sees and knows, precisely being stable, in one’s own soul II79II
There was limit of seeing and knowing things in the state of worldly being but in the state of liberated soul there is no limit of seeing and knowing, it has become unlimited II80II
The pleasure in the state of worldly being was momentary but in the state of liberation that momentariness has disappeared/destroyed and the pleasure has become eternal II81II
Who was the smallest of all in the state of worldly being that precisely becomes the master of all, the Guru of all in the state of liberated soul II82II
Who, in the state of worldly being was not even paid any attention, the same one begins to reside in the lotus-hearts of Ram-Laxman atc. high souled personalities II83II
In the state of worldly being this soul had appearance, savour, smell, touch etc. dispositional properties of matter due to rise of physique making karma but they disappeared on becoming liberated soul, hence he became formless-intangible II84II
In the state of worldly being this soul used to remain immersed in different desires but due to being free from all desires he himelf became a desired one II85II
Who is of such pre-eminent/distinctive attributes ? Then it is to be admitted that he is mentor of the world Lord Adinath, the father of Gomteshwar who had been at the advent of this era II86II
He is supreme of all even then is subtlest of all II87II
He is great-supreme owing to master of infinite virtues II88II
He is beyond boundary of the region and wreath II89II
He is encircled by infinite circumferences of digits i.e. his infinite attributes can be known only by infinite circumferences of digits II90II
There was grandeur of supernatural powers in the state of Omniscient, was endowed with the entire empire of the knowledge and was engrossed in the right conduct that is why remained unsmeared from all dirts/distortions of the body even after possessing the supremely pure gross body that is why, in the end, he broke the bond of the body II91II
Whose mind is immersed in self-wealth (i.e. soul), always remains engrossed in self-experience being unagitated devoid of all possessions and attachments like Lord Jineshwara. Thus who remains unagitated engrossed in self-experience, he is subject of infinite dissociation of his most intense karmas.
“Om Namah Siddhebhya” (I pay obeisance to salvated soul)
Elucidation- Kumudendu Acharya has described in this hymn the capacity of performing the meditation of a yogi (ascetic) who is engrossed in pure meditation thus- that although the yogi possesses a body yet he is like a bodyless one because the ascetic whose mind is always absorbed in the property of his self-wealth, he is always unagitated like the attachmentless-possessionless Lord Jinendra. What delay is there in melting his most harsh karma attached ab-aeterno to such kind of yogi remaining engrossed in pure self-experience ? i.e. not at all.
Thus Kumudendu Acharya described the attributes of salvated souls and Omniscients upto this verse, now shall describe the nature of Acharya etc. three divinities (Parmeshthi) from 93rd hymn/verse.
The worldly being needs oil, soap, massage, clothes, coat, blanket etc. several types of things for the protection of his body. When that worldly being assumes ‘Muni’ initiation i.e. vow of ascetic then he has to protect his body for the protection of his self-soul. This service cannot be done without taking out the soul from the prison of the body bonded there ab-aeterno because the service to the body is not real service because as much service is done for it so much desire goes on increasing day by day but if the service for the soul is done satisfactorily only once then it never needs any service at all. Hence releasing soul from the body is its real service II93II
What to wonder if a yogi remaining, as a rule, engrossed in the soul and absorbed in meditation, not leaving the path of stand-points (Naya Marga) without having least fear may dissociate his karmas bonded from infinite time by the fire of meditation ? i.e. nothing at all.
The yogi goes on marching ahead on the new path fearlessly, remains, as a rule, absorbed in the pure nature of the soul then destroys his infinite accumulated sinful karmas by the fire of meditation, there is no wonder at all in it II94II
Shri Kumudendu Acharya has described in this hymn that:- The yogi being far from all types of arrogances, taking support of both the stand points (Naya), the behavioural and the absolute remains engrossed in meditation in self-controlled standing or lotus posture, then he becomes fulfilled in self-savour II95II
On being fulfilled in self-savour, meditates precisely the self-controlled path II96II
Becomes stable in self-trance II97II Becomes complete in self II98II Abandons all false-paths II99II Washes away previously done crimes II100II
Burns the staff of karmas II101II Just as the delight the newly initiated feels, same type of delight begins to be felt II102II Achieves the goal which generates name fame II103II Is endowed with the increase of new virtues II104II Remains desireless of this accomplishment.
Purport- Just as the worldly being remains agitated with the desire to get several types of supernatural powers he (i.e. yogi) does not remain agitated with any type of such desires. Here it is appropriate to narrate the short story of Shri Bharthari and Shubhchandra Acharya. There were two sons of a king, one is named as Bharthari and the other as Shubhchandra. Thinking over the state of the world both became forest-dwellers being averted from the world Bharthari became disciple of a Guru well-versed in the supernatural powers of making magical savours etc. and Shubhchandra became disciple of a passionless-attachmentless yogi who never wished any type of supernatural power at all. Bharthari achieved supernatural power of magical savour (Rasa Riddhi) after accomplishment & practice of many years i.e. began to make gold due to accomplishing the mercury-essence.
One day the thought of his brother occurred to him that, well, I have accomplished the mercury-essence and what my brother has accomplished ? Hence he sent one of his disciples in search of Shubhchandra. The disciple searching here and there, saw Shubhchandra in nude posture (devoid of clothes etc.) and thought our Guru is enjoying great splendeur but there are not even clothes on his body, there are bones alone and does not get even food etc. Thus being grieved the disciple returned near his Guru and narrated all account.
Hearing such condition of his brother, Bharthari sent accomplished mercury-essence having filled it in a small gourd and sent words that he should obtain clothes-food etc. necessary things by making desired gold from that essence.
The disciple reached Shubhchandra taking the gourd filled with accomplished mercury-essence and narrated the communiqué of his Guru. Shubhchandra listened to this all and felt pity on the wisdom of Bharthari in his mind and asked the disciple to throw that essence but the disciple did not agree to throw that accomplished mercury-essence in vain obtained by great effort. But thinking that the Guru would be angry in case that essence is taken back, he had to threw that on the rock when on return he narrated the whole account to his Guru, the Guru became much grieved and himself approached his brother. He was wonderstruck seeing Shubhchandra utmost weak and began to insist to take that accomplished mercury-essence. With a view to remove the aberration of Bharthari Shubhchandra threw that gourd filled with the essence on the stone due to which the entire essence fell down and spreaded. Now there was no end of sighing and uproaring of Bharthari, he began to reproach uttering again and again the difficulty with which that accomplished mercury-essence was procured and of the labour put in getting that essence.
Seeing this, Shubhchandra picked up a pinch of dust from the earth and threw down it on the rock which turned the entire rock into gold and said to brother Bharthari, Brother! You unnecessarily wasted so much time in accomplishing the mercury-essence. If you had so much attraction with the gold then whether it was wanting in the palace ? It was there in abundance. We had left the palace for attaining the perfectness of the attributes of the soul, of what use that inert matter is on attaining the accomplishment of the soul ? Hence, it is proper to engage yourself in the accomplishment of the soul abandoning all this.
Hearing this real and genuine words of Shubhchandra Bharthari gained the real-authentic knowledge and he became nude possessionless-attachmentless genuine ascetic.
That is why yogis effort for self-accomplishment and do not fix their goal to accomplish the magical mercury-essence etc. II105II
When they do not wish magical mercury-essence then how can the cupid can affect them? i.e. the sexual desire does not torment them II106II
The yogi meditates new and newer matters in his contemplation II107II
Conquering hunger etc. afflictions punishes them with his body II108II
Remains stable in fame-bestowing conduct II109II
Seperates himself from alien substances other than self II110II
Remains aloof from artificial love II111II
The gracious-excellent gentle person assuming the form of the sage possesses auspicious body II112II
He resides in the Bhoovalaya of the soul even practically living on the earth of the middle universe i.e. resides in the nature of his pure soul II113II
He lives in the knowledge of auspicious scriptures which causes the fame to pervade in the world II114II
Distinctive meaning- The entire auspicious scriptural knowledge contains 2073600 alphabetical digits, those very have been used in the entire Bhoovalaya leading a round again and again hence, precisely the Bhoovalaya is scriptural knowledge ‘(Mangal Prabharta)’ and the ‘Mangal Prabharta’ is Bhoovalaya. By reading the alphabets of the different pages of this very Bhoovalaya by different methods 32400 Bhoovalayas are male.
Where from the fear would occur to the yogi who removes the fear of all living beings ? The yogi who has conquered other’s affection how can the fear would occur to that great yogi ? What is the fear to that yogi who himself absorbed in spiritual engrossment ?
The yogi abandoning whole agitation of the path of stand-points (Naya Marga) and remaining engrossed in self-meditation, asks, “What sort of the fear is ? II115II
The yogi who is the benefactor of mobile and immobile living beings owing to his quieted disposition that yogi attains the pleasure of eternal emancipation (salvation). Because that yogi (ascetic) regards all material matters of the body etc. world as different from him and that yogi thinks that how much strength that agitation of pleasure & pain occurring in these alien material substances, has ? I will see that. In this way becomes pure soul destroying the entire karma’s dust with patience II116-117II
Increasing his self-grandeur in the form of multiplication of ‘Arhat Siddhadi’ etc. nine reverential and supreme objects, that yogi makes his self nature pure, then not the least attachment towards alien substances remain with him II118II
O Soul! bravo! Bravo!! Shouting triumph of the soul thus being rapturous and removing attachment towards alien substances-matters, is remaining engrossed precisely in the meditation of his pure soul II119II
When that yogi is immersed in the meditation of ‘Arahat Siddhadi’ nine adorables intently and attains the glory of the ninth digit then he experiencing himself to be adorned with the grandeur of the ninth digit and regarding ninth digit and alphabet at par, he becomes the destroyer of the fear of birth II120II
Upto when this worldly being was understanding difference between the ninth digit (Navam Anka) and alphabets only till then he was obliged to take birth & death. Hence when he establishes absence of distinction between both of them then he easily gets free himself from birth & death II121II
Earlier which was the darkness of ignorance now it has destroyed i.e. it has been caused to flee II122II
That yogi bears the untainted pure title II123II
He gets the vast empire of religion II124II
He reaches on the summit of the mountain of religion II125II
It means- as the substance of medium of motion exits upto the end of the universe, hence this soul reches upto that end, the poet cannot imagine of that II126II
He knows all elements along with the elements of his own soul II127II
All arithmeticians are of the view that by dividing the ninth digit by two, the remainder does not come zero but Jain preceptors have made even this work realizable which was otherwise non-realisable i.e. dividing nine by two the remainder zero has been made possible. It has been already explained in the Chapter 2, it should be understood from there II128II
That ‘yogi’ does know the drops of the water of the birth of transmigratory ocean which remained on the surface through the aforesaid arithmetical form II129II
He goes on reciting ‘Navkar Mantra’ II130II
He joins अ (a), ई (i), उ (u), ऋ (r), लृ (lr), ए (e), ऐ (ai), ओ (o), औ (au) these nine vowels. Which eulogises such ‘yogis’, is this Bhoovalaya. Which karma is bonded by observing alien substance that karma never depurates the right faith, such has been made to understand by Omniscient, preceptors etc. Guru.
The rank/position of Siddha is attained by the soul living in the spiritual engrossment taking it out of the world owing to living in the right conduct and stabling the mind by bringing the Arihant (Omniscient), Siddha (salvated soul) towards the mind. Such are the words of Arihant Parmesthi (Omniscient). It means that 1. Metre ‘sangatya’ of Kanhri verse is precisely conceived in 2 conduct, it is also meant as such.
Which is unattainable, in whatever dispositions, Vrasabhsen etc. Acharyas have told that as attainable and did not quoted in any way in canons dealing with the principles of right behavior-conduct etc. II135II
All Acharyas have taken according to tradition auspicious and pleasureful unperturbednesses praiseworthy religion originating from the speech of digital alphabets in mixed form precisely according to the traditional method from the voice of Lord Mahavir. That is why this speech is in genuine form II136II
This unperturbed i.e. unagitated path augments satisfaction being auspicious and comes out from supreme i.e. excellent compassionate arithmetic that is why, its other name is also merciful religion II137II
This religion has been manifested from the lotus-mouth of Lord Omniscient II138II
It can also be multiplied by neumerable digits II139II
It is describer of the excellent arithmetic of excellent medicinal supernatural power II140II
It is describer of eight types of intellect-supernatural power by easily available digits II141II
It is an instrument for attaining different several miraculous accomplishments II142II
It is written by Acharyas for the beneficence of Bhavya Jeeva II143II
It protects living beings came extremely afraided due to transmigrating many times in worldly ocean. It is a sentence which creates pleasure in all living beings. This sentence is the property of the entire “Bharat khand” II146II
It is the treasure of the supermost excellent right knowledge II147II
It is arithmetic of easily available literature II148II
The supreme excellent knowledge has been divided in 718 parts II149II
Many types of those methods have been marked by the name of languages they all are present in this Bhoovalaya II150II
Therefore, precisely the Omniscient has described this Bhoovalaya II151II
The whole-bodied beautiful resonant preaching of Shri Mahavir written by valiant digamber Acharyas in their way of moving, this Bhoovalaya treatise is of the same form II152II
The entire body of passions are destroyed by reading this poetry and destroying remaining ones, attains the rank of accomplished soul, therefore adoring by Bhavya Jeeva it is multiplication form poetry II153II
This Bhoovalaya treatise contains 60,000 questions. In giving answers to these questions there is elucidation of each question with illustrations. This treatise is also called fourteen ‘Purvas’ (14 particular parts of scriptural knowledge) and things manifested by it. Who has destroyed all the eight karmas, such Lord has said it. Hence this Bhoovalaya treatise contains eight auspicious substances II154II
At the time of performing devotion of Jinendradeva, multiplying mind, speech, body by self-performed, getting done by others and approving thereof these three, the resultant figure comes 9, then multiplying these digits by Arihant, Siddhadi nine adorables the number becomes 81 (9X9=81), thus calculating persons, say such, which came in the experience of those calculating persons, is this Bhoovalaya treatise II155II
This Bhoovalaya contains 64 arts/skills. All these 64 arts are within digit 9. This digit 9 depurating conduct of all the living beings, brings one close to one’s own soul, is this divine Bhoovalaya poetry II156II
This poetry nurtures people by genuine good conduct II157II
By reading this poetry all types of progress is achieved hence it is a ‘Sarvodaya kavya’ (i.e. which is an instrument of constant amelioration of all & sundry II158II
It is divine one which shows the time like water-pot II159II
Just as there is tenderness and beauty in a banana leaf at the time of its rising up, of the same nature is this soft sweet and beautiful poetry II160I
It consists of extremely precise alphabet and poetry of elegant digit II161II
It is ear-loving poetry like the words of parrot and cuckoo II162II
Just as the voice of a virgin girl is felt dear in hearing and is auspicious too. Similarly, this poetry is attractive in hearing and bestows auspiciousness II163II
This is poetry of Gomteshwar Kamdeva (cupid) II164II
It is the poetry of Digamber Jain ascetics who assume non-cleaning of teeth etc. 28 basic attributes II165I
This poetry is the destroyer of the darkness of ignorance of the entire world II166II
Who studies this poetry becomes a vowed one II167II
This poetry makes the vow excellent bright II168II
This is a spiritual poetry which increases ecstasy in abundance II169II
This is poetry composed by Digamber Muni II170II
Which is called ‘Karnataka’ that’s name is, in fact, ‘Karmataka’, still today this thing is in vogue among two crores people of Karnatak state. Originally the voice of the Lord had also remained in vogue in this very language, that is why Kumudendu Acharya has written this treatise in this very language.
Three hundred sixty three doctrines are being seen on this earth which appears anti of each other and always used to fight, which assembling them keeps on friendly terms is ‘Syadvada’ i.e. a doctrine of manifold possibilities in describing a matter. And Shri Acharya has adopted all those doctrines in the peaceful manner, very tactfully and excellently through that ‘Syadvada’ in this Bhoovalaya treatise II171II
By studying this treatise we get the advantage of getting/apprehending knowledge of those language easily which are here before unknown to us. And by conjecturing it humbly that man becomes firm being spiritually accomplished. Expounding in this way, this third chapter contains 7290 digits which conceive ten “Chakras” (square). Reading those ten ‘Chakras’ by another method, 10566 digits come out. Adding both these become 18000 digit-alphabets less by 144 II172II
“Soham” (सोSहं) this is an unprecedented incantation for destroying the griefs of the whole world. This means that my own form is just like that of the salvated soul of the Lord Rishabhdeva lived at the beginning of ths era.
Question- Salvated souls existed ab-aeterno why then illustration of Shri Rishabhdeva ? Its answer is that first at all- Precisely Shri Rishabhdeva had taught this Bhoovalaya treatise in digital language to his daughter Sundari which has been edited in 9 digits II174II
The third आ (Aa) ‘Plut’ (A) chapter ends.
The ‘Prakrit Bhagvadgeeta’ exists in this chapter which is quoted here.
आणेहिं अणन्तेहिं गुणोहिं जुत्तो विशुद्धचारित्तो।
भवम यदञ्जणदच्घो महवीरो अत्थकारो।।
Meaning- Endowed with Omniscience knowledge etc. infinite attributes, possessor of pure conduct, destroyer of the fear of birth-rebirth Lord Mahavir precisely is the perceiver of the meaning of this treatise.
Within this very chapter following hymn of invocatory verse for auspicious beginning for the success of any works comes out-
अज्ञानतिमिरांधानां ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं एन तस्मै श्री गुरुवेनमः।।
The Sanskrit word ‘एन’ happens to come in this hymn in its place the word ‘येन’ should have been there from the point of view of the Sanskrit language, but in graphic-poetry and rhetoric-word (comparison containing double meaning the alphabet ‘ए’ and ‘ये’ are regarded as one and the same. In this very way the meaning of ‘गुरूवेन्नमः’ may be understood.
