It is all containing supreme words (Shabdagam) i.e. scripture revealing in the ninth bond (Navam bandh) which manifests the meaning of scriptural knowledge through ‘Praman & Naya’ (Arthagam) containing the history of the glory of the encyclopaedia of knowledge from time immemorial.
This ‘Bhoovalaya’ is the form of resonant preaching (Divya Dhwani) revealed from the lotus mouth of the Lord who moves in the space between earth and sky and is ensconced in extreme beautiful assembly of ‘Samavsharan’ built by celestial beings.
This Bhoovalaya is that which has been expounded by such a first cupid Shri Bahubali who assumed the position of Lord Jina and who was the younger brother of Bharat Maharaj endowed with unprecedented glory of Chakravarti and exceptional miracles not possessed by all other people.
The knowledge is of eight kinds viz. Sensory knowledge, scriptural knowledge, clairvoyance, telepathy and omniscience, false sensory knowledge, false scriptural knowledge and false clairvoyance. The first five are right knowledge and remaining three are false knowledge. All these three are also called ‘Vibhanga’ knowledge. Immobile etc. mindless beings have false sensory and false scriptural knowledge and the five-sensed with mind and fully developed beings may also have false clairvoyance. This knowledge is possessed in the beings upto the 2nd spiritual stage of development (with a type of downfall). The right knowledge and the false knowledge both these mixed knowledge remain in the right-cum-false Gunasthan (stage of spiritual development)). The sensory, scriptural, clairvoyance is possessed by non-restraint etc. right believer. The telepathy knowledge is possessed by holders from Pramatt Gunasthan [perfect minor vows with passions (negligence)] upto Kshin Moha Gunasthan (Delusionless stage of spiritual development). The Omniscience remains in the thirteenth Gunasthan and holder of the fourteenth Gunasthan is Ayogkevli (Omniscient free from karmic vibrations) and above that the being becomes salvated (Siddha) being bodyless..
First four knowledges out of five are in the category of indirect knowledge and the omniscience being completely self-dependence without any external help, is direct knowledge. This knowledge is the prime as well as miraculous. After Omniscience one is not required to take birth further more, hence it may also be called as bodiless and is devoid of any relation with alien matter substance, hence it is also called as formless. The sensory, scriptural, clairvoyance and telepathy, these four knowledges are indirect because all these four expect the help of senses. The omniscience is supernatural i.e. beyond the range of senses and knows all the matters of the world simultaneously, hence it is called the Omniscience. It is also called as infinite knowledge-which has no end, is infinite or ab-aeterno, once the omniscience is manifested then there is also no end of it.
From the behavioural stand-point, this knowledge knows all the subjects of the universe and non-universe and of all the three times and from the absolute stand-point, it knows its own self-form of the soul at every moment coming from the time immemorial, hence this knowledge is also called pure knowledge. I (Digambaracharya Kumudendu Muni) have bounded the unbroken flow of the meaningful scriptural knowledge like the sacred flow of the river Gangas endowed with intensive grandeur which produces/promotes the gaiety of all the living beings, in the bondage of the ninth digit (Navam Ank). This is the gist of first Kanhri hymn. Even then the exposition/interpretation of the ninth-bondage-grandeur (Navam Bandha Vaibhava) could not be elaborately expounded. The meaning of the ninth bond (Navam Bandha) is hereby described in brief from the 6th hymn onward of this very chapter. Even describing so it cannot be completed.
The description of the exposition of bondage door (Bandhananuyoga Dwar) should be done precisely in detail. Its detailed description will be written further.
The meaning of the word Grandeur/glory is 34 miracles which will be elucidated at the proper time.
According to the aforesaid hymn after attainment of omniscience i.e. after the state of indeterminate ectasy, the celestial beings coming from the heaven construct the ‘Samavsaran’ for the Omniscient. Its standard height, measurement etc. has been given authentically in Bhoovalaya although it has been constructed by deitees. No matter is inauthentic in Jain scripture i.e. it is always authoritative. Nowadays for climbing the aeroplane even ten-twelve stairs are installed precisely on one side. But in the ‘Samavsaran’ there are 21000 stairs each in all the four sides. For mounting the aeroplanes of today one by one steps are kept but for mounting the ‘Samavsaran’ no such order of steps is needed.
Due to effect of the foot-liniment medicine (Padlepa) applied on the first stair, the human beings and animals used to reach instantly infront of the Lord Jina. Although this things seems ridiculous to the people of nowadays but Swami Kundkundacharya and Acharya Shri Pujyapad etc. used to move earlier in the sky applying such kind of foot-liniment medicine and this thing was clearly perceptible to the people of that time. How the method of foot-liniment medicine should be adopted, this method is amply made clear in the ‘Pranavayu’ section of this Bhoovalaya in perfect manner. The method of preparing aeroplane etc. is also contained in this. The foot-liniment (Pad lepa) is prepared with the flowers of wild jack fruit, such has been told by Kumudendu Acharya. Its method will be written further when its reference to context happens to come. The Lord did not touched the ‘Samavsaran’ constructed by celestial beings even being ensconced in it, but he remained ensconced above four fingers of the throne and used to move in the space.
Kumudendu Acharya has written this Bhoovalaya in the form of language-digit (Bhasa Ank) containing all languages for the well-being of living beings of the whole world, as told by attachmentless Lord Jinendra who, attaining the empire of omniscience by efforting for the dissociation of all karmas through his penance abandoning the whole congregation, has preached only one type religion of the soul (i.e. reality) full of non-violence as against different paths, for the well-being of all living beings i.e. the Lord did not advised different paths for the well-being of living beings but only one path of non-violence which is the religion of self-soul.
There are three positions/ranks which grant miracle in this human birth. There is not any great position like them. First of all Bharat Chakravarti and “Manmath” Bahubali were great progressive mighty Chakravarti and cupid respectively placed in the traditional worldly prosperity amassing intensive virtues in the past births-after birth and enjoying unbroken worldly prosperity of 18 categories of king-emperors (i.e. they took birth in their past 18 births as King-emperors and enjoyed unbroken worldly prosperity) due to reflecting sixteen essential moral virtues (Solahkaran Bhavna), twelve reflections (Barah Bhavana) and ten days of fasting pertaining to 10 virtues (Daslakshana Dharma) etc. The meaning of “Manmath” means mortifying body by the fire of knowledge in the meditation of the Almighty, some learned say so. Those who are devoid of body, how can they attract other’s mind? Such are the words of Kumudendu Acharya.
Kumudendu Acharya has narrated in his Bhoovalaya that when the masculine gender appears in the man at that time the desire to enjoy females is generated in him. On the rise of feminine gender (i.e karma causing feminine experience of pleasure) one feels desire to have sexual relation with the male and on the rise of neuter gender the desire to have sexual relation with the female and male together is generated. In such a situation how can a bodiless Almighty God become ‘Manmath’ i.e. cannot, such has been described by Kumudendu Acharya in his Bhoovalaya. Not only this, Bahubali was seen most handsome among all men of that time. In the same manner Bharat Chakravarti had subdued all the human beings of the entire ‘Bharat khanda’. If seen with regard to the pleasure of the human being, there are only two pleasures, one the pleasure of the cupid and the other is the pleasure of the Chakravarti. Except this there is no worldly pleasure in any sphere. Regarding such miraculous pleasure, abundance of beauty-charm and the strength etc. unlimited pleasure as a straw and abandoning that, strived for the attainment of final, the supermost, indestructible ab-aeterno, ad-infinitum position of salvation (final emancipation) then whether it is an ordinary thing ? After rising intense desire to assume the appearance of Lord Jina, the desire for sensual pleasure can never arise/stay. But precisely the clarification of this appearance of Lord Jina is contained in this Bhoovalaya, says so Kumudendu Acharya. Hence, Gommatdeva has composed this pleasure-giving Bhoovalaya treatise for the entire humanity for the attainment of the position of final liberation.
When Vrasabhdeva Tirthankara was fully prepared for going to the forest of penance at the advent of this era entrusting his entire empire to Bharat Chakravarti then he offered all his ornaments and decoration material to his subjects. At that time there was nothing left on his body then two female celibates Brahmi & Sundari i.e. sister of Bharat Chakravarti Brahmi and sister of Bahubali Sundari came and began to request his father, “you have given so much to brother Bharat and Bahubali. But did not give anything to us, hence we should also be given something.” Then the Lord asked the daughters what they want ? In this way the Lord had a habit of questioning. The world is such a strange thing that if anyone asks one to give something to him then he cannot say him that what he want i.e. he would only say that he has 10-20 or 50 rupees, take them. But the Lord does not have such feeling because there was complete absence of passion of greed in the Lord and he had in his soul the natural tendency of giving donation/charity. This very is one miracle in the Lord. Being overglad with this magnanimity of their father, both the daughters forgot to ask for any worldly treasure but due to being celibate, for amelioration the world hereafter and for the future well-being of the world at large they requested the father in such manner- “O father ! the thing you have given now to the Bharat Chakravarti etc. that all is momentary, sensory and has a tragic end, hence we do not want such thing. You please give us some such thing which will remain with us forever.”
Then the Lord called them near him and got Brahmi seated on his left lap and Sundari devi on her right lap. Afterwards asked Brahmi to show her hand. Brahmi obeying his order took out her right hand. Then the Lord keeping his right thumb inside his fingers and closing the fist wrote on the palm of Brahmi with his bonded nectarous-thumb. The reason behind writing in this manner was that at the very time of birth of the Lord, the Saudharma Indra filled nectar in the main portion of his tender lotus-stalk thumb. Hence taking that nectar from the main portion of his thumb wrote Karmastak in the language consisting of all languages i.e. writing many alphabets in the form of script containing eight types of Kannad language, said to his daughter that the alphabet has originated according to her question and that will last long till infinite time, hence though it is regarded as originated at the time of first Tirthankar but will remain till infinite time. Prior to it, this script was not needed in the time of pleasure land. Prior to that from beginningless time i.e. at the time of the advent of the first land of action (Karambhumi) it has always been remained originating by the first Tirthankaras like that it has originated today. If seen from this point of view the alphabets written in her palm would also be regarded as ab-aeterno ad-infinitum. Hence the Karnatak language also has its beginning from infinite time as also ad-infinitum. As these alphabets do not remain of use in the sixth time period (Dusma-Dusma) they become obsolete. If seen from this point of view the alphabets have their beginning as well as finite (having an end).
Its details will be described later on.
Hearing this Brahmidevi became satisfied because from the very beginning her hearty desire was that she should get some immortal thing, hence precisely on getting it she became very happy. Many learned are of this very view that the Brahmi script is ancient of all other scripts because this script is written in the name of Brahmidevi, the daughter of first Tirthankara Shri Rishabhdeva.
Kumudendu Acharya says that in which form the Lord first of all wrote on the palm of Brahmidevi that was the basic form of modern Kanhri language.
Seeing aforesaid thing Sundari devi who was seated on the thigh of her father (Lord Risabhdeva) questioned, “O father what you have written on the palm of sister Brahmi, how much it is?” Just as for seeking the co-operation of some trustworthy person, if he be questioned that for completing so and so work I need some money whether you have that or not. Then if he says replying his question that I shall fully cooperate you, then no question arises about money because due to resolving for fully co-operation no question for the quantity of money is needed but if there is any doubt then on questioning as to how much money you can spare then there arises the need of telling the quantity of money. Similarly when Sundaridevi questioned about the quantity of written alphabets, then immediately the need of the number of letters written was felt.
Then the Lord said, “O daughter take out your hand, what has been written on the palm of Brahmi I shall point out that to you”.
Now here the question arises that which hand was convenient for Sundari for taking out and what hand for the Lord for writing ?
Its answer is that just as the Lord had written on the palm of Brahmi devi with his right hand like that it was not convenient to write on the hand of Sundari devi because Brahmi devi was seated on the left thigh of the Lord and Sundari devi on his right thigh, hence the Lord wrote on Brahmi devi’s hand with his right hand like modern script and the necessity for writing on the hand of Sundari devi with his left hand was felt.
Due to this very reason writing of script of syllabary from left to right and that of digital series from right to left became prevalent. Well, “Ankanam vamto gatih” (i.e. the gait of digits starts from left such piece of writing was available in ancient Vedic and Jain scripture but the solution of its basic reason was not forthcoming.
Now its appropriate solution, being got from Bhoovalaya, has wonderstruck all concerned. All learned class get satisfaction by this solution.
Afterwards Adinath swami wrote one zero with his left thumb on the palm of the right hand of Sundari devi according to aforesaid rule and drew one horizontal line in its middle portion. That line has been named as logarithm-arrow (Ardhachchedak shalaka) by Kumudendu Acharya and the method of cutting off as ‘semi-cutting off’ (Shalakardhchcheda) i.e. cutting in two equal pieces. When the zero was cut off in its half point then it turned into two equal parts. The upper portion is called one (1) and the lower part as (2) in Kanhri language which is still in vogue but with slight change.
From one piece the two is made, from that two the three, four, six, seven, eight and nine are made and by joining one zero and one piece together, the five i.e. by joining four with one piece the five is made. By assembling all these digits again it become zero as it was before.
Its detailed clarification will be given by the author of the treatise himself in chapter 21 coming ahead. If these digits are counted according to the aforesaid method then even after becoming two pieces of the zero it became three as in the Kanhri language the upper piece is one and the lower piece is two therby they became three i.e. 1+2=3. By multiplying these three by three became nine (9) and above nine there is precisely no existence of any other digit i.e. one zero was cut off once, it became three and second time multiplying three by three became nine. This very is called the behavioural and absolute stand point (Naya) of Lord Jinendra deva. Thus this whole Bhoovalaya treatise is filled with behavioural and absolute stand points. Well, the digit four and six come under digit 9. In accordance with aforesaid assertion as many as alphabets were written by the Lord on the palm of Brahmi devi that four and six i.e. sixty four, all these are incorporated in digit nine (9). On counting these 64 alphabets according to arithmetical method then the entire Dwadasang scripture comes out. It shall be clarified later on as and when required.
Digambar Jainacharya Kumudendu Muniraj existed one and half thousands years ago who was a great genius, a reader of Dwadasang (holy scripture), an expert in knowing subtlest meaning of scriptures and knower of the entire parts of the digit nine (9) which possess essential properties of Omniscience. That is why what is at present available in six lakhs ‘Sangatya’ metre that has been kept bounded in the digit nine (9) and seven hundred eighteen languages emerge from that very digits nine (9).
How these (languages) emerge, shall be described later on.
Explaining the method of making digit nine (9) by cutting off one zero, Lord Rishabh Deva told, “Sundari Devi ! You don’t worry seeing syllabary of 64 alphabets on the hand of your elder sister Brahmi that there are so many alphabets on the hand of your sister and a few on yours because these 64 letters are incorporated precisely in digit nine (9). The entire ‘Dwadasang vani’ (12 parts of Jain scriptures) is hidden precisely in this digit nine (9)”. Hearing this Sundari Devi became satisfied.
Thus Gommat Deva listened to the dialogue between father and daughter very attentively setting his heart on it in which emerged the elegant learnings pertaining to the brief description of the whole history of the treasure of knowledge for the beneficence of all the living beings of the world. Thus listening attentively with contemplative mind, Gommat deva was given the name of ‘Manmath’ (one of the meaning of Hindi word ‘Manthan’ is contemplation and by and by the word ‘Manthan’ became ‘Manmath’ which means in Hindi cupid or Kamdeva).
Earlier his father taught Gommat Deva the skill or wiles of Kamdeva (sexual activity) and Ayurveda beneficial to all the living beings i.e. medical science of non-violent nature having curative power of the diseases of all living beings. Now having known the knowledge of both- the alphabet and digit, he was greatly delighted and the nature of discussion about learnings learnt earlier from the Lord was made clear to him. By multiplying 64 alphabets those very letters go on occurring again and again. Hence how they be regarded as unrepeated ? Above digit 9 there is origination of one (1) and the digit ten (10) comes into being. That digit 10 is regarded as repeated. Such is the state of all the digits, hence they are to be regarded as reapeted. When the Lord taught Brahmi Devi 64 alphabets and Sundari Devi digit nine (9) then the entire Dwadasang vani emerges in unrepeated form, the Lord told so. The sixty fifth alphabet above 64 and digit 10 above digit 9 both these alphabets and digit are precisely repeated. Similarly the digits and alphabets occurring ahead i.e. अ (A), आ (Aa), 11, 12 etc. respectively go on occurring repeatedly.
The Lord said that these 64 digits and the 9 digits are unrepeated. How is it so? The Lord replied. The reply given by the Lord will come in the ensuing hymn/verse.
Now the discussion is going on, on the subject of skills or wiles of Kamdeva (sexual activity) and Ayurveda but the subject of skills of Kamdeva is not worthy to be discussed here because skills of Kamdeva (sexual activity) are totally inappropriate to be discussed in the presence of father-son, father-daughters, brother-sisters that too celibate sisters. There is no need to raise a doubt that the skills of sexual activity is appropriate to be discussed among the pious lovers-husband and wife and among unholy lovers-prostitute and amorous persons because both the father-son present there were to attain salvation from that very body/birth i.e. they will not take birth again and both the females are celibate. In case the skill of Kamdeva (sexual activity) comes out from such pious souls then it would be of beneficence to the public well-being and the learning in Ayurved conducive to health. There is inseparable mutual relation between Ayurveda and amorous persons and both these have emerged from ab-aeterno voice of the Lord i.e. the holy and unholy both skills come out from the voice of the Lord otherwise the voice of Lord (resonant preaching of the Omniscient) becomes imperfect. Kumudendu Acharya has said that purity/holiness and impurity/unholiness are not there in the substance but in the living beings who are free from all types of passions and attachments and those who are smeared in passions and attachments. Hence it should be taken as discussion among four great pious souls. In this connection there is also a tale, so listen to it.
Bhagvajjinsenacharya was a fellow-reader of Shri Kumudendu. He was a well-established (recognized) Jain Muni of the whole Jain community. It is known having a look in the history that he was born in a very pious family and was the only son in the house. When he was 4 years old he used to play childish frolics. One day Shri Veersenacharya (the composer of Dhawal & Jai Dhawal treatise), the Guru of Kumudendu Acharya came in this very house to take his food. After taking food comprehending the lustrous child with auspicious features, asked his parents to entrust that child to the congregation. That promising child was the only son of his parents. The ‘words of Guru are inviolable’ i.e. the words of the Guru should not be violated, following this rule and considering that all kings, emperors, Chakravarti used to accept happily the orders of Veersenacharya reverentially, hence his orders were followed unhampered, the parents have to entrust the child even they have no inclination to do so. The child was devoid of the ceremonies of piercing the ears, investiture of sacred thread, and shaving the child’s head for the first time and was like a just-born child i.e. fully naked (Digambar). Shaving his head looked like plucking of hair (keshlunchan). In this very form he assumed the initiation of nude saint (Jain Muni) methodically plucking his hair just after the age of eight years. Hence he is called as the Digambar Muni in womb. Auspicious availability of such kind of Digambar Muni is very rare nowadays.
There had been four Acharyas by the name of Jinsenacharya. Out of them our legendary hero Jinsenacharya was the first in sequence who was the fellow- learner of Kumudendu Acharya. Similarly the Veersen was not that Veersen who was the commentator of ‘Dhawal’ & ‘Jaidhaval’ found nowadays but the composer of the commentary on Dhaval of earlier period in the form of verse and that very was the Guru of Kumudendu Acharya. Nowadays commentary on Dhawal in verse is not available. Similarly, also Ugradityacharya, the composer of ‘Kalyankarak’ was not one existed in the period of King Amoghvarsa of Rastrakoot because all the hymns/verses happen to come in the ‘Kalyankarak’ they all are present in the Bhoovalaya hence he is not Ugraditya of that period. Some learned are of the opinion that Ugraditya existed in the period of Kumudendu Acharya. Although there was no necessity of mentioning this subject at this time but a little discussion of it has been given here.
Earlier Gommat Deva i.e. Bahubali used to study skills or wiles of sexual activity and Ayurved. Similarly, also in this period disciple of Kumudendu Acharya Shiv kumar, his wife Jakki Lakko Abve and Kumudendu, Veersen and Ugradityacharya etc. intellectuals were present at that time. Therefore, blessed/praiseworthy is that period. Such kind of Digambar Muni used to preach Jainism authoritatively by beat of drum all around in the whole of Bharat openly assuming manifestly the form of the Lord. That was the period for the super advancement of Jainism. One king of Karnatak having conquered the whole of Bharat khand and subduing it hoisted his flag on the Himvan mountain. Precisely in the history, Shivmar was the earlier king of Karnatak country.
As a Digambar Jainacharya, Jinsenacharya had his movement also in Rajasthan and used to exhort religious instructions there. Jinsenacharya used to be called like the possessionless and passionless Lord Jinendra, the holder of the lusturous Jina posture. Such Jinsenacharya had expatiated erotic sentiment of romance and love in a most excellent manner beautifully depicting each and every vital organ and sub-organ of the beautiful body of extreme beautiful ladies in one of his poetic verse. Many learned of that period and describers of the females beauty in the beautiful manner began to say among one another that this Muni must certainly be sexually perverted. Such doubtful discussion became talk of the town and spreaded all around. Not only this but it reached also in the ears of Jinsenacharya. Then being wonder struck Jinsen Acharya began to say that this fault if appended only on one person i.e. on him then it would not had mattered much but it amount to level false accusation on every natural naked image of Digambar Jain saint. It is not wholesome because it brings blot/blemish on the religion. Thinking so Jinsenacharya came back to Rajasthan and asked the King to convene an assembly of youths and young girls and to spread small pieces of mat beneath them. The King immediately made all preparations as per order of the Guru. Then Jinsenacharya stood up and told that he would speak on fundamental duties i.e. efforting for accomplishment of religion, wealth and the sex. Thus firstly he introduced the background of his exposition and afterward expatiated at length the fundamental duty of sex making the subject of religion and wealth secondary. Saying so he depicted the erotic sentiment of the fundamental duty of sex (sex-effort) in such a manner that all youths and young girls present in the assembly became fully attentive in listening to the subject forgetting their ownself, opening their mouth and becoming highly oversexed (having strong sex feeling) discharged their semon on the mat being helpless.
Thus as soon as the lecture of Jinsenacharya was over the youths and women sitting on the mat stood up then the King seeing the semon of youths and menstrual discharge of women fallen on the mat, was astonished along with people and family and asked to see whether there is any sexual perversion/abnormality on the senses of Jinsenacharya but not the least perversion/abnormality was seen in the phallus of Jinsenacharya. The King praising him said, “You are the only true ascetic”. The King and the entire public euologized him in many ways. Such great soul was born even in this debased loathsome fifth period in the Bharat khanda then at the time of Vrasabh Tirthankara whether the sexual perversion can do anything of Gommatdeva i.e. Bahubali who was having adamantive osseous structure of bone joints even while discussing the subject of skills/wiles of sexual activity, a subject of his disliking ? Certainly not because of the discussion of the skills/wiles of sexual activity among all the four, the father Rishabhdeva, Bahubali and his both daughters Brahmi and Sundari, the discussion on this subject is to come also in this Bhoovalaya which is extremely beautiful and worthy to be followed by house-holders.
The body gets feeble in the copulation etc. activities of the house-holders due to discharge of the semon. They will be delighted by taking contemporary Ayurvedic medicines for the growth of semon. Gommat Deva hoped to develop his body like his own name i.e. Bahubali i.e. to have a powerful muscular body.
The skill of sexual activity and Ayurved both these came through the voice/speech of the Lord ab-aeterno and shall continue ad-infinitum. These will remain non-violent in all the three-periods because the Lord Jinendra being kind-hearted towards all- from an ant to all the living beings i.e. humans has described ‘Puspayurveda’ (i.e. Ayurvedic medicines made of flowers) as the destroyer of all diseases of living beings. There are one lakh Kanhri hymns on this subject in the fourth section of Bhoovalaya. The reviser has taken out these very hymns from it and has kept with him. He has entrusted these hymns to the Govt. of India. The Govt. of India has entrusted this treatise to the ‘Sarvarthsiddhi Sangh’ ‘’Vishveshwarpur Sakal Banglore’ for its translation. Now this treatise will come out soon turn by turn in the hands of people. Now along with that skill of sexual activity and Ayurved the science of words (grammer), Bhagvadgeeta (in five languages) and Purugeeta as told by Lord Rishabh Deva, ‘Namigeeta’ as told by Lord Neminath to his brother Krishna, ‘Bhagvadgeeta’ as told by Krishna of Dwarka in Kuruksetra and ‘Mahaveergeeta’ as told by Lord Mahaveer to Gautam Gandhar, by Gautam Gandhara to King Shrenik and by King Shrenik to his queen Chelna, have been described. There had been ‘Kumudendu Geeta’ exhorted to Jakki Lakki Abve and her husband King Saigottha Shivmar first Amoghvarsa- both these couple and Rigved etc. thousands of treatises emerged from that very alphabet upto digit ten (10) but nobody could even see them uptil now.
Inverse digit (Pratilomank Bhaghar)
3- 1207 942
Incorrect ninth digit
Including 54 alphabets
Fractional digit:- 234570473756465000000000000
(Second chapter of scriptural knowledge from verse 1 to 22)
The subject of ‘Hak’ ‘Pahud’ (treatise) appeared in the first chapter. The subject of ‘Hak Pahud’ also came in the fifth hymn of the first chapter. By doing fraction of Bhoovalaya alphabet according to the rule of arithmetic then ह (h) means 60 and क (K) means 28, by joining these two becomes 88. The zero which was in the digit 60 has disappeared, now it is not seen. The digit 88 which has emerged if it is added by diagonal method it becomes 8+8=16. 1+6 became 07. Counting by this method, Lord Mahaveer exhorted/addressed Bhavya Jeeva (capable to attain salvation) taking out ab-aeterno Dwadasang according to the rules/theory of seven-fold predications consisting in various ways of affirmation and negation regarding any substance by this multiplication method.
The entire twelve parts of scriptures (Dwadasang) existed upto Lord Paraswanath was taken by Lord Paraswanath in ‘Tak Bhang’. 1, 1, 36 that ‘Tak Bhang’ has precisely been mingled in ab-aeterno ‘Dwadasang’ and shall also go on mingling in future. Taken from the ‘Tak Bhang’ of Lord Paraswanath, Lord Mahaveer exhorted preaching by ‘Hak Bhang’. Such is the grandeur of the Omniscience that the Omniscient possesses the capability of knowing all the substances of the world simultaneously, hence the matter/substance has been described in ‘Dwadasang vani’ as it is in reality.
Now the importance which emerges by revolving 54 alphabets that subject shall be described by Kumudendu Acharya hisself in hymn number seven. ।।6।।
The aforesaid nine verses/stanzas i.e. 1. Siri Siddha (Liberated soul) 2. Arhant (Omniscient) 3. Acharya (Preceptor) 4. Pathak (Upadhyaya- religious teacher) 5. Var Sarva Sadhoo (All ascetics) 6. Saddharma (Jain religion) 7. Parmagam (great/supreme scriptures) 8. Chaityalaya (Jin temples) and 9. Vimb Ombattu (Jina idol).
By dividing these nine verses by digit 7 there comes zeros. It is this very importance of this digit.
In the present western arithmetic in vogue zero does not come dividing 9 i.e. odd number by even numbers, for example dividing 9 by digit two nine comes four times and the remainder remains 9. But in this way the remainder should not come. It should be understood as the imperfectness of the western arithmetic. Because this Bhoovalaya is the voice of Lord Mahaveer and owing to dividing aforesaid digit 9 by two the remainder becoming zero and the describer of the method of division in which the remainder remains zero by dividing 7-6-5-4 etc. whole numbers, is called Omniscient. If such digit 9 is not divided in full or there remains some remainder then how that would be the voice of the Omniscient ? If this complex question, this fundamental question is solved then Jainism could be universal but Jainism even being universal has remained secretly closed in lock or in the bed. It could not come before the eyes of other people or before Jains learned in scriptures. Only Jain learned are not to be blamed for it but this work could not also be accomplished by the western erudite equipped with means of scientific tools and possessors of museum built by investing crores of rupees. Had there remained the tradition of studying Bhoovalaya uninterrupted among Jain learned then the Jainism would have been prosperous as well as the ameioration of the whole world would have taken place.
The conclusion derived from this hymn is that on dividing nine by seven the remainder remains zero. How it is so ? As if Kumudendu himself raised the question and offering its solution told that this doubt is a supreme pleasure-giving. Replying this question Kumudendu Acharya described the aforesaid method of arithmetic.।।7।।
The method of division of digit 9 by numbers below the digits 9 i.e. eight (8), seven (7), six (6), five (5), four (4), three (3) and two (2), has been told in ‘Karam sutra’ by the Acharyas (‘Karan’ means auspicious & inauspicious karmic result) that precisely all digits are equally divided by one digit.
Joining nine & four together- 0000000000000 these thirteen zeros should be placed in the last and 2, 3, 4, 6 from the left part of the first zero upto here the meaning of eight hymns get completed.
When some inquisitive asked Gautam Gandhar about the method of ‘Karan sutra’. Gautam Gandhar replied that there are many ‘Karan sutras’. It is one of them. Whichever digits have been emerged from this ‘sutra’ (formula) all those alphabets should be understood precisely as ‘Dwadasangvani’ itself. All digits are adjusted in 84 places, adding all these the total comes to three hundred sixty nine (369) digits. Again adding these (369) becomes 18 and by adding again these (18) becomes nine for example 3+6+9=18 (Now eighteen have come) 1+8=9, i.e. such a huge digit i.e. such great digits placed in 84 positions all of them have been included in the digit 9 (nine), what an astonishing thing it is ?
It is not a thing to wonder but it should be understood as the grandeur of the Omniscience of the Lord.
By go on multiplying digit 54 by compound fraction (Samyoga Bhang) by 54 times in inverse order this digit comes out.
Its method is given below-
64×63=4032 In this all alphabets of two words of all languages of the world come out and no word is repeated.
1 of (अ) और 64 of (फ) Joining these two becomes (अ फ) It is English language. All say that the English language came in vogue from the time of Isa Masiha, prior to it there was Greek language, not English. But it is proved by the Bhoovalaya treatise that the English language also existed prior to it. It was also present in the voice of Lord Parshwanath. Similarly it was there not only upto the time of Lord Rishabh Deva but this language also existed prior to that, it existed ab-aeterno. If it is known to them through Bhoovalaya spiritual treatise that the English language has its existence from time immemorial then people will be extremely pleased. Similarly the people who say that Kanhri, Gujrati, Telgu, Tamil etc. languages are of recent origin should also know this subject.
Now see how the word of English comes out from this very arithmetical method.
(-) 2 By turning fo 64 and 14030
(off) 2nd 64 (-) 2 ,, foo ,, ,, 24028
(if) 4 ,, 64 (-) 2 ,, fi ,, ,, 4
According to aforesaid product of multiplication came out 4032 and if in it one (1) and 64 are also added then came (fo) of English. Now substract 2 from it then the remainder came 4030 and reversing this remainder 4030 if 64 and 1 is added in it. then from this ‘fo’ the words-first, for, furlang etc. can be made.
In this way the example of the formation of English sentence is found. Now substracting two from the remainder 4030, comes 4028. Adding two long vowels ‘आ’ (Aa) and 64 comes ‘off’ (::) For clarification of these four points (::) see chart given above. Now reversing it becomes (::) ‘आ’ ffo. From it (::) words ‘father’, ‘fast’ etc. are made. In this way words come out for constructing the sentence. Now by substracting 2 from 4028, the remainder comes 4026. Similarly by doing it according to this very method the four zero come in the end. Hence, it is proved that the arithmetic of this Bhoovalaya is authoritative. On go on doing by this very method, the word of three alphabet comes out, How it comes out ? Its method is shown below-
249984 Thus came out the ‘Divya Dhwani’ (Resonant preachings of Lord Arihant/Omniscient revelation in the form of Omkar sound). The words of three alphabets of all the subjects of all languages of all the three world of all the three times (past, present & future) come out from it. The voice of these three alphabets is precisely the ‘Dwadasang vani’, says so.
It is not seen in anywhere in any Ved (Divine knowledge) in vogue except the voice of three alphabets of the Omniscient Lord. Hence the Bhoovalaya treatise is authoritative. Its sequence/order is given below-
Take one word like Kamal- कमल
If seen from this point of view of the doctrine of manifold predications (Anekant view) and regular order (Anupurvi) then supposing 28 as 1, 52 as 2, and 55 as 3 then
Doing it by this method upto 321 then six zeros (0 0 0 0 0 0) would appear-
Hence resonant preachings of the Lord (Divya Dhwani) as proof/authority of Bhoovalaya arithmetic is true if seen from the point of view of manifold predications (Anekant), not from doctrine of absolutism (Ekant). There is now non-existence of 12 parts of Jain scriptures revealed in ‘Divya Dhwani’ of Lord Jinenedra, they are not found in the present time. It is ignorance of Jain learned who say so. Swetamber etc. all Jain and non-Jains learned regard only that as the voice of the Lord (Bhagvad vani) what certain amount of digital hymns remained residual. Even then not the least number of hymn comes out according to the arithmetical method as shown in the Bhoovalaya. Hence all those hymns of limited number are called monolingual. Therefore, those limited hymns are not called as resonant preachings of the Lord (Divya Dhwani). Learneds of Digambar sect say that there is lack of eleven parts (Angas) of scriptural knowledge at this time. Their saying so is also correct. Because due to stoppage of the tradition of reading Bhoovalaya treatise by digit for the last 13 hundred years i.e. from Acharya Kumudendu to the present day which had been the source of describing all subjects and all languages, people began believing the discontinuity of the parts of scriptural knowledge. Now this knowledge coming out from the Bhoovalaya treatise by the sequence of arithmetical method as written above that even an ordinarily educated one can give Bhoovalaya treatise like ‘Dwadasang vani’ by easily drawing out it from Bhoovalaya treatise and not any great erudition is required for it. Now easy method of drawing out fraction of four alphabets is being told by which you will easily understand.
Fraction of four alphabets (आमलक)
1) 1 2 3 4 आ म ल क 2) 2 3 4 1 म ल क आ
3) 3 4 1 2 ल क आ म 4) 4 1 2 3 क आ ल म
5) 2 3 2 5 क ल म आ 6) 3 2 1 4 क ल म आ
7) 2 1 3 4 म आ ल क 8) 1 3 4 2 आ ल क म
9) 3 4 2 1 ल क म आ 10) 2 1 4 3 म आ क ल
11) 1 4 3 2 आ क ल म 12) 2 1 3 4 म आ ल क
13) 3 2 4 1 ल म क आ 14) 4 2 3 1 क म ल आ
15) 2 3 1 4 म ल आ क 16) 1 3 2 4 आ ल म क
17) 4 3 0 2 क ल आ म 18) 3 1 4 2 ल आ क म
19) 2 4 3 1 ल आ क म 20) 0 2 4 3 आ म क ल
21) 2 4 3 0 म क ल आ 22) 2 0 2 4 ल आ म क
23) 4 0 2 3 क आ म ल 24) 0 4 2 3 आ क म ल
In the sum total of entire digit of these four alphabets the sum total of digits of the whole world are conceived, not any remains out of it.
Word arrangement (phraseology) of four alphabets which is to be used even by would be Tirthankara of Utsarpini period (Ascending cycle of time) and Samantbhadra etc. great eminent Acharyas in their treatises or in great treatises to be written in future, that all is precisely available still today in the Bhoovalaya of four alphabets. Similarly-
क म ल द ल, these are five alphabets
On going on turning these five alphabets in unrepeated form according to the aforesaid method then 72 alphabets will come out, they cannot be 73 alphabets. In case anyone draws out 73 alphabets then that becomes repeated. That is why there is no repetition defect in the speech of the Lord Mahaveer as short it may be. As described above as many Tirthankar would be in the Utsarpini period, the alphabets to come out in the resonant preaching of them, the fraction of those alphabets will be available even now in this Bhoovalaya. This very is the reality of manifold predications- (Anekant Satya).
Going ahead by this very method go on turning the word “कमल-कमल” of six alphabets in unrepeated form then 120 words would come out. Take it as granted as told above. Going on moving ahead by the aforesaid method on turning the word of seven-alphabets “कमल दल रज” in an unrepeated form, then 720 words would come out. Out of them the former and the last word were repeated hence taking out these two words there remain 718. That sequence is as follows-
To draw out sum-total words of eight alphabets is out of reach of my wisdom. Hence, above it is very difficult to go on forming the sum total of words of 9, 10, 11, 12 alphabets joining the forms of growing alphabets by this very method in this present age. In case one word of 54 alphabets is to be drawn then there are 84 places happen to come in this chapter which is a group of 54 alphabets in these 84 places. Going on taking out by this sum-total through unrepeated form 54x54x54x54 such alphabets then 84 zeros would come out- 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0. When the zero has come in the calculation then saying of Acharya shri is correct, it has to be accepted. The aforesaid written sequence/order i.e. 84 places is the inverse sequence.
64x63x62x61………. If came upto 11 digit by this method then it becomes 54 times.
1x2x3x4x5x6………… if in this order is written upto 54 in regular order then comes the sum total of words which are the numbers of inverse order, if divided by those very numbers of regular natural order then those very numbers of zeros would come. Just now we have come upto inverse order 11 and upto regular order position. Now come inverse order from 64 to 1 and remain 1 to 64 in Anulom (regular order) then it become digit 82, that will be described later on.
The sequence of regular order (Anulom) comes digit 72 and 84 is reverse order (Pratilom). Dividing digit 84 by regular order digit 61 for arriving at the whole (round) number do it by the square method as has been described above, i.e. multiply regular order digit 71 by 2, then which digit comes assume that as 2, do it by this very method upto 3-4-5-6-7-8-9, then come dividing them and when coming by dividing then the digit by which these are divided from top to bottom write that number by transverse (horizontal) method, which digit comes, is called resultant figure, make it half then it becomes the entire sum total of words. Great ascetic endowed with clairvoyance knowledge and celestial beings and female celestial beings and infernal beings having false sensory knowledge have this much knowledge. Precisely nowadays only Muni endowed with supernatural powers remaining in the ‘Samosharan’ (the place of resonant preachings of Tirthankaras) of the Lord ‘Simandhar’ can know the word coming out from this digit i.e. only one word of 64 alphabets, one word of 63 alphabets, one word of 62 alphabets. It is not accessible to our knowledge but Acharya Kumudendu had known this entire method by arithmetical method. Hence, Veersen, the composer of most adorable ‘Dhaval Siddhant’ became disciple of his own disciple (Kumudendu Acharya) judging his intellect through the composition of the great Bhoovalaya treatise like work. Such a great context is not found in the Jain literature. But the tradition of making his own disciple as his Guru is found while renouncing body at the time of assuming ‘Sallekhna’ (holy death) by Acharya and is still in vogue but it is a thing of great honour to live as a disciple of his own disciple even during one’s own life time.
It has been composed in the form of series of 54 alphabets (syllabary) named “Sarmala” by multiplying inversely (Pratilom) according to the method said above. Now which are to come further by the sequence of regular order (Anulom kram) are ‘Dravyagam’ (i.e. a type of scriptural knowledge).
Purport- Its detailed elaboration has been given above hence it has not been repeated here- 47998073161043735715326210641499165065752041174868557824000000000000- The component of the full grandeur of this digit is in accordance with regular order method (Anulom Paddhati)
It contains 71 digits. This digit if joined making it transverse then it becomes 261 and if it is again added (i.e. digits of this numbers 2+6+1=9) then it becomes 9.
Meaning- In this way being assimilated in digit 9 dividing by ‘Pratilom’ (i.e. reverse order) in accordance with this ‘Anulom kram’ (i.e. sequence in regular order) as said above which resultant figure (quotient) comes those very are the digits capable of removing fear of birth. If each quotient remaining in the square as stated above is placed making it transverse then 4691494751293000000000000 this very digit of 54 alphabets is the divisor (Bhagahar) resultant figure and by joining together this very digit making it transverse becomes 64. Joining together this digit 64 becomes 10. Even in ten there is precisely one (1) i.e. number 1 is alphabet and the remaining zero is the lotus in the form of zero which remains beneath the Lord having been emerged from the fraction this very one (1).
Purport- If seen from the point of view of arithmetic then the small sum-total in reverse order form is 9 (nine). By dividing this nine by nine the zero should have come but here the ten is found, it is an astonishing thing. It is a great treasure for the Arithmaticians who are to amend the arithmetic. By making half of this very quotient it becomes “five” in the three hymns dealing with the method of calculating ‘Bhangank’ (i.e. fraction/division of digits) by Kumudendu Acharya. This is still more astonishing. The zero should have come dividing nine by nine but above it came 10 and below it came 5. It is concluded by this descripton that zero has come dividing 9 by 5. In the opinion of western mathematicians the nine is not divided by 5 and the odd number is never divided by even number, such is the sense of their utterance. For repealing their this utterance if seen from manifold predications (Anekant) point of view of unfathomable grandeur of the Lord Mahaveer, written in so much detail, then it became odd number. The digit nine even being divided by 2-4-8 even numbers and 3-5-7 odd numbers comes to zero. The Arithmaticians erudites should do research on this subject sitting anywhere peacefully like we i.e. Jains have considered so if ascertained like that, it would be regarded blissful and praiseworthy.
The third component of gems-trio (Ratantraya) is conduct-indefinite dwelling place and indefinite movement i.e. Kumudendu Acharya and his learned disciples and other ‘Chaturvidha samgha’ (i.e. group of Muni, Aryika and male and female devotees) did not have any home to live in any particular determined dwelling place i.e. no hermitage, staying place was there. And they did not have any determined plan to reach any village or place. Not any predetermined form in this regard is prescribed for them. They always maintain ‘Gochari vritti’ i.e. Digambar ascetics take pure food without regard to any particular donor, white or black etc. without any attachment-aversion like the cow or buffalo who take bread or grass silently without having any attachment or aversion with the donor.
Kumudendu Acharya says-
Three kinds of donees have been described in the ‘Grahastha Dharma’ (i.e. Mundane life with religious observances)- non-vowed, follower of minor vows and ‘Mahavrati’ (i.e. great saints possessing 28 basic restraints). Among the first non-vowed there are both- worthy and non-worthy donees. Unrestrained non-worthy has no consideration of pure-impure and follows no restriction, rule of edible and non-edible food, his eating and drinking remains like animals. Casually, people nowadays do not even abstain from the ramnants of food of others and take it of one another and do not consider it as impure and also do not have any idea of day & night. This very is the identification mark of non-worthy non-vowed false believer. Kumudendu Acharya says about such type of house-holder devout.
These people eat food like the donkey. Today’s house holders live like it. When the farmer sows the seed and when the sprout of paddy begins to come above then perhaps the donkey coming there begins to eat that, then first of all its mouth roots up the paddy along with its root piercing up to the root, thereby the heap of the soil also comes with it. When the soil comes with it then he eats only its middle portion and leaves its both the ends (i.e. the upper portion and the lower one). Then no one can take it left at both the sides and becomes corrupt by both the sides (i.e. made non-edible).
Similarly, which food you non-vowed people eat, the follower of minor vows and major vows can not eat. Therefore, their eating and drinking has been regarded as worthless-inferior. Leprosy etc. many diseases take place by eating such kind of food as also has been told-
मेधां पिपीलिका हन्ति यूका कुयज्जिलोदरम्।
कुरूते मक्षिका वानिंत कुष्ठरोगं च कोकिलः।
कण्टको दारूखण्डञ्च वितनोति गलव्यथाम्।
व्यञ्जनांतर्निपतितस्तालु विषृति वृश्चिकः।।
In case an ant goes in the stomach at the time of taking food then the wisdom is destroyed, if a louse goes in the stomach, the dropsy disease is germinated, if a fly goes into the stomach then it causes vomiting and if a spider goes into the stomach the leprosy disease is caused. If small thorns or small straws go into the stomach then many diseases of the throat are caused.
Similarly Markendeya sage has also said-
अस्तंगते दिवानाथे आपो रुधिर मुच्यते।
अन्नं मांससमं प्रोक्तं मार्कण्डेयमहर्षिणा।।
Markendeya sage has described grain-eating after sun-set is like eating the meat and drinking water like drinking the blood, hence supreme wise one should renounce grains eating and drinking water at night.
Renouncing those which are the means of destruction of the conduct as said above, when one becomes follower of minor vows and gradually observer of major vows then only he can get the pure conduct.
Only the ‘Mahavrati’ (observer of major vows) can observe the pure conduct. This pure conduct manifests by following/fostering eighteen thousands kinds of virtuous moralities and eighty four lakhs secondary virtues of saints (Uttar guna) without transgressions. The method of drawing out this fraction/division of conduct has been taken from the aforesaid arithmetic.
If seen from the point of view of the soul element, the entire Bhoovalaya form i.e. element of soul in the form of emanation of soul-points done by the Omniscient, universally pervasion of the soul-points of Omniscient happen to take place by two divisions-behavioural (practical) and absolute conception (Vyavahar & Nischaya).
Similarly, dividing also the aforesaid divisor quotient into two parts the remainder remains 64, says so Kumudendu Acharya. The word “रूदळिरते” written in inverse order if read by inverse order then the word ‘तेरळिदरु’ is formed. Of which language this word “रूदळिरते” is, I could not trace it out. Which quotient came above is 64, if it is made half then ? becomes 68. Its method is as follows-
2345747375646500000000000. The conclusion arrived at is this that if seen from the point of view of manifold predications, the 68 is divisible by 64, the Acharya has described so.
Acharyas have described it as “Bhangank” i.e. fractional digit. There is no repeatition defect because the method of arithmetic is very much deep. Those who are great intellectuals they not regarding it repeated are immersed in the wave of bliss relishing the taste (essence) of arithmetic.
At the time of dividing inverse order (Pratilom) by regular order (Anulom), which mistake is there in the last divisor (Bhagank) in this very method of the resultant figure (Lavdhanka), see that mistake in the above bracket (square). In the end of the above quotient arithmetic all zeros should have come but precisely the digit has come.
12075179425734687573241022947288493749729755623437842972975562378429013612070009420000000000000000000000000749729755603000000000 As many as these signs/marks have been given all those should have been 9 but here number 9 not came.
Meaning- Which mistake comes at the time of dividing inverse order 9 by regular order 9 for pointing out that mistake the mark (000) has been given below those many digits. This mistake has been knowingly/deliberately made and Acharya has left it above because if such incorrect digits would not have been kept the Sanskrit “Bhagvadgeeta” would not have come out nor the Prakrit Bhagvad Geeta. Hence for pointing out this alphabet like Jain ‘Rigveda’, ab-aeterno existed 363 sects written by the great sage would not have emerged in the ‘Jain Rigveda’. Eightfolds 8888888888 of 10 zones (Mandal) related to eternal ‘Rigveda’ i.e. 7th precept of the first chapter of Shri ‘Nemi Geeta’-
According to this precept the ‘Rigveda’ did not use to come through eight expositions (Anuyoga). That very ‘Rigveda’ did not use to be connected with ab-aeterno arithmetic. The great portions of ‘Purvarchika’ and ‘Uttararchika’ (i.e. the first and the last adorable sections) of ‘Samyaveda’ earlier in vogue and still in vogue among today’s followers of Vedas could not had emerge by Balmiki sage of Jain methodology through eulogizing the adorable Brahma (Stavnidhi Brahma) in the end of the annotation of Ramayan. And precisely within the meaning of ‘Purvarchika’ joining/mixing with ‘Uttararchika’ could not had come according to our mathematical method and in accordance with ‘Sangatya kanhri’ poetry. In one chapter of 65 verses, being 65 chapter in each hymn, again mixing/joining 65 Sangatya (a kind of kannad metre) verses transversely and in straight manner in 65 Sangatya verses 100 hymns could not have seen with in the Balmiki Ramayan.
The ‘Balkand’, ‘Ayodhya kand’ and ‘Aranya kand’, all these three sections of the Ramayan could not have been seen. Besides, still more wonderful literary arts, we could not had released through arithmetic and owing to fall/destruction of so many other similar winsome poetry (literature), we have kept here erroneous number. Its reply has been given later on.
Given below of 176th hymn in inverse order (Pratilom) are 1716543994602116022866711884920882234957097607707595399372435463169933312000000000000. Further, on that place 29 digits come out like the moonlight of the clean moon. 24 hymns are completed upto here.
Now Acharya Kumudendu taking support of ‘Syadvada’ (a doctrine of many-fold stand points or possibilities in describing a matter) replying blissfully about arithmetic said that there is no mistake because by which mistake important work is accomplished such mistake cannot be regarded as mistake. That mistake by which small mistake a great and big mistake is done is regarded as mistake. But here it is not so. This is an auspicious scripture (Prabhrat) hence here any inauspicious mistake should not occur, if you raise such question then see the quotient stepping down from above to downwards given in the above bracket (4691) etc., in that not any type of mistake is seen. In place of mistake the digit one (1) of miraculous grandeur is produced. If it is made half then coming 68 the 9 digit is divided by 5 digits. Whether it is not the glory of ‘Atisaya Dhaval’? Kumudendu Acharya writes so in Bhoovalaya treatise. Thus upto 25 hymns are completed.
The arrow of cupid (Manmath-Kamdeva) is not straight on the contrary, it is curved. If a flower-arrow of the cupid is shooted on the women and man then it always causes intense desire/anguish for copulation being pierced into their heart like the arrow which causes pain again and again. Just like a flower even being a tender one, perfumes the man and women with its fragrance again and again, similarly, the arrow of the cupid (Kamdeva), even being a tender one causes the pain (desire) of sexual intercourse among woman or among man. Similarly great mistakes of many kinds are committed by small mistakes like keeping sexual enjoyment and asceticism at par i.e. equalizing both- the opponents of asceticism who reject enjoyment and the opponents of sexual enjoyments who reject asceticism. (26)
The digit five of arithmetic accomplished by destroying the karma by suppressing the power of fire-flame of aspirations/longings of the increasing nature day by day and in place of them increasing unparalleled fire flame of asceticism, is like five fires for the ascetics.।।27।।
These gems of five fires are five types of senses।।28।।
For accomplishing which work we got this human life-course, doing constantly wonderful profitable/advantageous works by that life-course, the karam-bondage does not take place but it happens (i.e. karmas are bonded) by performing small mundane works (29-30)
Who always aspires for this arithmetic, the lustrous Digamber image of Lord Jinendra or disposition of the Lord Jinendra always remains brimful in his heart ।।31।।
The glory of this five digit is only empirical which is beyond logic and only visible in self introspection ।।32।।
It is the devotion of Jineshwar in disguised form after third auspicious event of initiation ।।33।।
This digit five has come to be seen by Digamber Jain Muni ।।34।।
This is science of numbers (digits) which has attained great fame ।।35।।
It is of attainment of great fortune greater than small kids ।।36।।
Jinendra deva has, precisely moved on this very digit i.e. it is also a region ।।37।।
This Bhoovalaya is self-form of soul, the destroyer of great enemy karmas ।।38।।
It is an empire of spirituality like the increasing nature of Lord Mahavir swami ।।39।।
It is a lotus placed in intervening space like the milky way (mythological heavenly Ganges) on the lion of mind ।।40।।
Intermediate verses from 28 to 40 will be given below. It is an alphabet of the each fourth stanza. Earlier to this should be read by joining first three stanzas of 27 hymns/verses.
Meaning- Just as is the body of the possessors of best strength of bodily structure (osseous structure) similarly, the composition of this verse is supermost. This poetry is the describer of unique form of compassion in the disposition of ‘Bhavya Jeeva’ (i.e who are capable of attaining salvation) of the earth of this era i.e. emanation of soul-points of the Omniscient (‘Samudghat’) and this Bhoovalaya is the divine feet of five supreme divinities (Panch Parmesthi) and is the mark/sign of the “five” described above ।।43।।
Precisely, the final form of Jain Muni (Sarva Sadhoo) is to assume the last form of Jinendra deva in their mind while emaciating their own body by doing penance through “Atma yoga” (i.e. self-realization/self control) i.e. it is digit five of middle position which brings together Arhant, Siddha, Acharya and Upadhayaya these four and Jina religion, Jina canons, Jina idol and Jina temple, both these each four digits. If seen all around there is precisely digit five. The verse has been composed by this very method. This very is ‘Sadhu samadhi’ (i.e. Protecting the saint-sangh and removal of obstacles that threaten the penance of ascetics i.e. one of the 16 auspicious reflections).
Ahead of it hymns from No. 43 to 55 should be seen in intervening verses.
Meaning- These five should be known by numerable ।।43।।, by innumerable ।।44।। And by very big infinite digit i.e. five should be known by all these three ।।45।। Precisely this has been shown the form of Jinendra Bhagwan ।।46।।
That ascetic is beyond knowledge i.e. not perceptible by mind and speech ।।47।।
That ascetic is like forest conflagration for burning wretched Karmas ।।48।।
Such learned, meditator ascetic precisely is a real “yogi” (saint) ।।49।।
Only such type of ascetic has been regarded fit for the rank of Acharya ।।50।।
Only such ascetic attains the pleasure of supreme depurate salvation ।।51।।
That ascetic constantly goes on increasing his spiritual virtues day by day ।।52।।
That ascetic knows well the secret of the house and the jungle ।।53।।
That austere ascetic engrossed in deep meditation keeps him self engazed in pure conscious activity, hence he is a possessor of pure conscious activity like other ascetics ।।54।।
Expatiation- The bones have an important place in the bodily structure. The organization of bones is called “Samhnan” i.e. osseous structure or the strength of bodily structure ‘Samhnan’ i.e. osseous structure is of 6 kinds-
1. Vajrarishabh Narach Samhanan (i.e. bone-joints like unbreakable ‘Vajra’ (thunderbolt) and the nail like ‘Vajra’ in bone joints.)
2. Vajra Narach Samhanan- An osseous structure (bones are like thunderbolt but not the joints).
3. Narach- (Bone joints and the union between the joint may be joined with nail i.e. interlocked with nail).
4. Ardh narach- (Osseous structure half interlocking and pining joints).
5. Keelak- i.e. Nailed body joints.
6. Asamprapta srpatika samhnan- Nerve-Ligatured osseous structure (i.e. Bones may be without joints, only bonded with nerves like bones of serpent).
Samudghat- Extrication of some soul-points from the body without leaving the original body. There are seven kinds of ‘Samudghat’.
1. Passion 2. Pain 3. Power of transformation of body 4. Divinely emanation of translocational body 5. Phosphorescent extrication 6. Marnantika- The extrication of soul-points to the next birth-state just before death. 7. Kewal samudghat- Emanation of soul points by Omniscient.
In this way this Bhoovalaya doctrinal treatise expounds different subjects ।।55।।
As much as the vomiting (Dissociation or destruction) of previously bonded-karmas is done that much virtues of soul are developed and when the virtues of the soul are developed the strength and skill of imparting/preaching spiritual instructions is increased like the skill/art of singing of supremely proficient musicians ।।56।।
The current of new and newer knowledge always flows in the heart. Just as the lesson read in the night becomes learnt/recollected in the day. Similarly, the knowledge reflection done by the Yogi at night becomes present in the day. Such learned ascetic-teachers are called Upadhyaya Parmeshthi ।।57।।
With regards to the difference in the position of particular time, one and the same person who is called Upadhyaya is called respectively Sadhoo Parmeshthi while engaged in self-realization i.e. austerity, Acharya Parmeshthi when observing eighteen thousands moralities (Shil) and five conduct (Achar), Arhant Parmeshthi after destroying four destructive Karmas and Siddha Parmeshthi after attainment of salvation destroying all the remaining four non-destructional Karmas.
Possessing control over that spiritual knowledge, is Upadhayaya Parmeshthi ।।58।।
Who instill in the minds of ‘Bhavya Jeeva’ (capable of attaining salvation) that nectarous knowledge by their sweet instructions, are Acharya Parmeshthi ।।59।।
Such Acharya Parmeshthi move on the earth exhorting all living beings ।।60।।
They are the conquerors of all the senses ।।61।।
Bhoovalaya produces new and newer art/skills for all the living beings ।।62।।
Renouncers of all types of falsehood are Mahatma (Supreme soul) ।।63।।
They are first and foremost among great personages ।।64।।
The “Dwadasang” is that which collecting all subjects describes them ।।65।।
They tell incomparable equanimity ।।66।।
They are producer of new and newer virtues of modesty (Mardava) & simplicity-straightforwardness (Arjava) ।।67।।
They are first and foremost among all other sages ।।68।।
They are Acharyas who exhort new & newer instruction ।।69।।
They are holder of holy medicinal supernatural power ।।70।।
They are holder of supernatural power of intellect and accomplishment ।।71।।
They are descendent of the first Gandhar Vrasabhsen ।।72।।
They are knower of all subjects in vogue from the time of Rishabhdeva ।।73।।
Just as a being capable of moving through sky moves uninterrupted at top speed, similarly, who ownself observes innumerable rules of conduct with intense progress contained in “Moolachar” and make others ‘Bhavya Jeeva’ to observe, they are called Acharyas ।।74।।
Discussion- The velocity with which the saints possessing supernatural power of moving in the sky (Charan Riddhidhari), residents of Vijyardha mountain, (Vidyadhara) or aeroplane (viman) move, the innumerable method of that velocity can be known by the arithmetical method of Bhoovalaya, which is as follows-
‘Two’ has been regarded as the lowest number of arithmetic because there is no increase by multiplying one by one or dividing one by one.
The square of 2 comes digit 4 (2×2=4), by computing square of 4 comes digit 16 (4×4=16). If 4 is multiplied thrice then comes digit 64 (4x4x4=64). If 4 is multiplied four times, then comes digit 256 (4x4x4x4=256). If this 256 squared and cadreized digits of 4 is squared and cadreized by this very method then the resultant figure shall come measuring in 617 digits (number) which is a very very big sum total of digits more greater than number of digits 19 of ten ‘Shankha’ (i.e. 1000 billions) in vogue in modern method of arithmetic. When the cadreized number of 4, the square of two is so big then think how big would be that number squared and cadreized of digit 9 expounded in the Bhoovalaya ? By such method of arithmetic the most intense velocity of movement in the sky could be known.
The Acharya by showing the core of all the matter substances of the world like digit 9 inspires the house-holders and ascetics to observe the appropriate conduct according to their respective strength like digit 9 ।।76।।
Manifesting the universalism of the religious empire, Acharya observes the entire conduct of the religion i.e. rules of the code of conduct of saints ।।77।।
Acharya Maharaj is the propagator of the virtue of supreme forbearance etc. ten religions (virtues) in this world and is also the describer of the essence of the nature of soul of the Lord Siddha ।।78।।
Similarly, the Bhoovalaya describes essence of the nature of the soul ।।79।।
This Bhoovalaya is expounder of the conduct of the steadfast and brave ascetics ।।80।।
Bhoovalaya shows/guides an easy path ।।81।।
Shri Kumudendu Acharya taught which to his disciples moving on the road, that is this principle of Bhoovalaya ।।82।।
This Bhoovalaya is the poetry of valiant and brave ascetics ।।83।।
The Bhoovalaya treatise is the chief treatise among treatises gems like the chief jewel studded in the necklace of gems ।।84।।
Bhoovalaya is the clean and clear vision-form of the soul ।।85।।
This Bhoovalaya treatise is the expounder of the doctrines/principles in an extremely easy manner ।।86।।
Bhoovalaya treatise is an undefeatable enemy of Karmas ।।87।।
This Bhoovalaya is manifested from the mouth of valiant, brave and learned sages ।।88।।
This Bhoovalaya is like the essence of the radiance of the soul ।।89।।
This Bhoovalaya is the describer of the element of soul in an easy manner ।।90।।
Just as the gem ruby is supreme among jewels, similarly this Bhoovalaya is supreme scripture among all other scriptures ।।91।।
This Bhoovalaya is propounded by the Lord Veer Jinendra ।।92।।
This Bhoovalaya is in the form of resonant preaching of Lord Mahavir ।।93।।
This Bhoovalaya is like the radiance halo of Mahaveer Mahadeva ।।94।।
This Bhoovalaya is a colossal magnificient and powerful by soul ।।95।।
This Bhoovalaya increases the infinite conduct ।।96।।
Thus this Bhoovalaya is like an Acharya who expounds the excellent marvellous conduct ।।97।।
This Bhoovalaya generates the magnificient aversion from the world ।।98।।
This Bhoovalaya generates the devotion in the hearts of Bhavya Jeeva (capable of attaining salvation) ।।99।।
Just as the black iron transforms into gold by magic-elixir (Siddha Rasayan), similarly this Bhoovalaya is bestower of salavation to the sinful/fallen mundane being by generating the science of discrimination which regards the soul as different from the body. ।।100।।
The being among totality of living beings becomes free from life i.e. becoming Almighty Omniscient by destroying destructional Karmas and protecting Bhavya Jeeva and bringing about their well-being through religion-ford (Dharma Tirtha), becomes part and parcel of the totality of salvated souls ensconced in the upper portion of the universe ।।101।।
When this soul becomes separated from mundane griefs, then it experiences ab-aeterno experience of the soul till infinite time in the abode of salvated souls. ।।102।।
When this soul immersed in ab-aeterno anger, lust, greed, deceit etc. destroys them then, that soul knowing and seeing its ownself knows and sees all matters of all the three universes in the abode of salvated souls. All salvated souls (Siddhas) live there blissfully being freed from all types of perplexions and purturbedness ।।103।।
The five supreme divinities (Panch Parmesthi) as expounded in the great incantation “Namokar Mantra” are like five organs of the soul, when this soul becomes salvated (Siddha) then this sense of discrimination is abolished and all the salvated souls are equal in toto ।।104।।
Salvated souls (Siddha Bhagwan) are replete like digit 9 ।।105।।
The place of abode of the salvated souls is precisely Bhoovalaya ।।106।।
The salvated souls are endowed with accomplishment (Siddhi) of ‘Namokar Mantra’ ।।107।।
Salvated souls (Siddha Bhagwan) are bound with infinite digits i.e. infinite in number ।।108।।
They are learned in infinite knowledge ।।109।।
They are Guru of three less nine crore ascetics ।।110।।
They are pure clear knowledge-bodied ।।111।।
They are devoid of physical organs of physical body but are with organs of soul i.e. space points of soul ।।112।।
They salvated soul are of replete perception like replete digit nine ।।113।।
According to “आदौ सकारप्रयोगः सुखदः” i.e. the use of ‘स’ alphabet is always pleasureful, the first alphabet ‘स’ (Sa) belongs to salvated soul i.e. they are possessors of the first alphabet ।।114।।
They do not lead their life with the help of grains etc. other things, hence they live independently of other material ।।115।। They experience gist of extreme interesting all consisting pleasure ।।116।।
They salvated soul being free from incarnation (re-birth) lead their pleasureful life ।।117।।
They are possessors of infinite virility ।।118।।
They enjoy infinite pleasure ।।119।।
They are free from gravity-levity and are possessor of most interesting virtue of non-gravity-levity ।।120।।
They have attained the novel virtue of extreme subtle form ।।121।।
They are imperceptible beyond the praise by the poetry of great poets ।।122।।
They possess the virtue of undisturbed mental peace ।।123।।
They are the owner/master of supreme treasure of the soul which is desired by all mundane beings ।।124।।
They know the element (secret) of the Omniscient well ।।125।।
They have seen the whole of the huge world by their power of knowledge & perception (Knowing & seeing) ।।126।।
Hence I pay my obeisance to their feet ।।127।।
Because they (the salvated souls) have destroyed the entire world transmigration ।।128।।
Expatiation- Infact, there are infinite, fully developed, pure, virtues in Siddha Parmeshthi but eight special/particular virtues have been regarded in them owing to destruction of eight Karmas.
Due to destruction of knowledge-obscuring Karma they possess that infinite knowledge (Omniscience) which knows all the things/matters/objects of the universe, non-universe of all the three times (Past, present & future) along with their all forms/modes simultaneously ।।1।।
Due to rooting out completely the perception obscuring-Karma there is virtue of perception by which appearance of the existence of all the matters is felt/experienced ।।2।।
Due to rooting out completely the deluding Karma there is virtue of right faith which makes the soul to feel unprecedented experience of the soul ।।3।।
There is virtue of vitality/spiritual power which keeps the soul infinitely powerful even knowing infinite matter till infinite time constantly without letting the weakness to come in the soul which is produced due to destruction of obstructive Karma ।।4।।
All the above four virtues are internal virtues.
Due to destruction of pain causing Karma the non-existence of the obstacle of confusion-agitation is the virtue of constant conscious bliss (Avyavadh) ।।5।।
Due to complete non-existence of the Age karma the soul does not reside in the body, it resides in the space points of the soul itself, this residing in the space points of soul is ‘Avgahnatva Guna’ i.e. virtue to give space for other matters ।।6।।
The soul constantly remains in gross form when with the body having particular properties of matter (Pudgal) in the worldly state and on destruction of the physique making Karma (Nam Karma) its virtue of extremely subtle form (Suksmatva Guna) is manifested ।।7।।
The ‘Gotra Karma’ (i.e. status determining Karma) used to make the living being some time of higher status and some time of the lower one. On destruction of ‘Gotra Karma’ the virtue of non-gravity-levity (devoid of superiority and inferiority) is manifested ।।8।।
The digit 9, the indicator of Arhant (Omniscient), Siddha (Salvated soul), Acharya (preceptor), Upadhayaya (spiritual teacher), Sarva Sadhoo (all saints), Jinwani (Jain scriptures), Jina religion, Jina idols, Jina temples as mentioned in the pulpit (Vyas pith) whether this digit 9 is an indicator of Lord Arhant (Omniscient) master of nine attainments related to Omniscience ? Yes, precisely he is the desired Deity Lord Arhant (Omniscient) ।।129।।
Expatiation- Acquiring special spiritual treasure is ‘Labdhi’ i.e. attainment. The Lord Arhant attains 9 attainments after destruction of 4 destructional ‘Karmas’
1. Omniscience (Kewal Jnana)
2. Absolute perception (Kewal Darshan)
3 destructional right faith after destruction of deluding Karma (Ksayika Samyaktva)
4 destructional perception (Ksayika Darsan)
5 destructional donation (Kshayika Dana)
6 destructional gain (Ksayika Labha)
7. Infinite enjoyment (Kshayika Bhog)
8. Infinite consumption (Kshayika Upbhog)
9. Infinite vitality (Kshayika Virya), these are nine attainments.
Due to destruction of knowledge-obscuring Karma the attainment of Omniscience is manifested through which the Lord becomes an expert scholar knowing all the three universes and of all the three times.
Due to destruction of perception obscuring Karma the attainment of absolute perception is acquired by which inkling of the existence of the universe-non-universe is indicated.
Due to complete destruction of right faith deluding Karma, the destructional right faith attainment is manifested which causes imperishable self-realization.
On the destruction of conduct deluding Karma there arises immovable, firm, stable form of destructional conduct attainment.
Due to destruction of donation obstructive Karma the infinite donation attainment occurs to the Omniscient in the form of bestowing donation of knowledge and fearlessness to innumerable living beings by his resonant preaching.
Due to destruction of gain-obstructive Karma the infinite gain attainment is manifested due to which the incomparable matter-variforms come together for nurturing the supremely pure gross body of the Lord Arhant, at every instant without taking mouth morsel.
Which flower-rains showers on the Lord Omniscient by celestial beings on the destruction of obstructive Karma, in the way of enjoyment, is destructional enjoy, attainment.
Which divine throne, whisk, parasol, seat in ‘Samavsharan’ (Gandha kuti) etc. are obtained by the Lord Omniscient on the destruction of consumption Karma that is destructional consumption attainment.
On the destruction of vitality obscuring Karma which infinite power is manifested in Lord Omniscient that is infinite vital attainment.
The Lord Arhant is the master/owner of these nine attainments, the spiritual cherished heart-felt wish is accomplished, precisely through Him, hence he is the only cherished adorable Deity.
The cherished adorable Deity, Lord Arhant has destroyed the transmigration of the world by destroying four destructional Karmas and showered the rains of nectarous preachings by his resonant preachings under “Omkar” sound for the accomplishment of Bhoovalaya ।।130।।
The Lord Arhant ensconced four fingers above in the space on the thousand-petaled lotus of the throne placed in the “Gandha Kuti” (place of resonant preachings of Lord Jina), addressed ‘Bhavya Jeeva’ (capable of attaining salvation) conceiving infinite digits in the arithmetic through his resonant preaching (Divya Dhwani) in three ‘Sandhya kala’ (joining period of night-morning, morning-afternoon & evening-night) ।।131।।
The Lord Jinendra made Bhoovalaya doctrine endowed with tranquil, Vairagya (i.e. aversion from worldly attachments), knowledge etc. sentiments of ‘Abhava’ (i.e. beyond further births) as religion-ford (Dharam Tirtha) expounding subjects related to all the three times (past, present & future) in an ‘Antarmuhurta’ (i.e. a period of 48 minutes) ।।132।।
‘ओ’ (O) is an alphabet and the zero appended on it is a digit, in this way “OM” (ऊँ) is originated.
The whole Bhoovalaya is of 64 alphabets and the 9 is conceived in 64 alphabets, How is that ? Well, listen- 64 alphabets are in the form of 10 (6+4=10), among ten (10), the digit 1 is in the form of alphabets ‘O’ ‘ओ’ and the zero is in the digit form, Thus 64 alphabets are conceived in “OM” (ऊँ). Precisely the digits are alphabets and the alphabets are precisely digits, such has been told by the Lord Jinendra ।।133।।
Clarification- Dividing the zero into two half portions and joining its both the pieces in different order, all the digits of Kanhari language are made; for example by dividing the zero in two half portions () became two pieces, the shape of that piece is made respectively 1 (one) etc. form of digit.
All the humans-animal beings living in the tickling of the cupid get endowed with the accomplishment of the digit five (5), recollecting the feet of Lord Jinendra i.e. they get the position of five divinities (Panch Parmesthi) ।।134।।
The nails and hair of the supremely pure body of Lord Arhant remain of the same form, they do not grow large. The scriptural knowledge in the form of ‘Dwadasang’ (twelve parts of scripture) emerged from all limbs of the body of that Lord Arhant. That ‘Dwadasang’ is in the form of “OM” (“ऊँ”) ।।134।।
Listening to the aforesaid incomparable divine speech (resonant preaching) which conceives/contains all animate and inanimate matters, the ‘Vidhyadharas’, ‘Vyantaras’ (Peripatetic deities), Bhawanvasi (Residential celestial beings), Kalpavasi deva (Celestial beings living in space vehicles) expressed their firm devotion in the Lord Jinendra ।।136।।
‘Bhavya Jeeva’ (capable to attain salvation) detached from the covetousness of the sensory organ of taste became fully satiated hearing the preachings of the Lord brimful of digit Nine (9) and paying their obeisance to the unparalled Bhoovalaya returned their respective places ।।137।।
After acquiring one knowledge (i.e. Omniscience) which never abates the least, three parasols are leaning on the head of Lord Jinendra, flowers rained by celestial beings and a halo is placed behind his back. Which manifests such kind of knowledge-radiance (i.e. Omniscience), is Bhoovalaya ।।138।।
In this ‘आ’ (second) auspicious scripture (i.e. second chapter) there are categorized hymns measuring 6561 alphabets piled with varieties. Alphabets of intervening hymns are described further ।।139।।.
In intervening 5877 ।।140।।
Consisting of several languages verses are manifested/emerged ।।141।।
Those variety of verses are composed on converting digits into alphabets ।।142।।
Those verses (poetry) arise by joining together those digits with skilled device ।।143।। Eight, three, four, two, one ।।144।।
This digit 112500 ।।145।।
This digit is the describer of the conduct ।।146।।
Which poetry is manifested within the gap of intervenings, that describes the conduct ।।147।।
As many as there are alphabets in this intervening chapter, are hereby told ।।148।।
As many as those alphabets ।।149।।
By joining so many syllables ।।150।।
Which has been obtained with difficulty ।।151।।
By that the reputed poetry in the form of digit is accomplished ।।152।।
It is the word/sentence of Lord Jinendra, the master of sages ।।153।।
Number of alphabets of intervening hymns is 7848 ।।154।।
7785 appeared from 1. 7848 digit-alphabet remaining in intervening ‘अ’ (A) chapter is universally agreed Bhoovalaya ।।155।।
‘अ’ (A) (First) chapter 6561+Intervening-7785=14346+आ (second) chapter 14409=28755 alphabets. In both the chapters there are 18 digit-cycle (अंक चक्र-Anka Chakra).
By reading from top to bottom the categorized first alphabets of the original hymns of this second chapter which Prakrit precept appears. The meaning of that is as follows- The supremely pure gross body of the Lord Arhant consists of first osseous structure i.e. an osseous structure having bone joints made of thunderbolt (vajrarishabhnarach) and balanced formation of body organs (Samchaturasra sansthana) with divine fragrance and never growing large nail and hair.
And which Sanskrit hymn is made (composed) from the middle (27th) series of alphabet, that mean’s as follows:-
Which is in the form of uninterrupted (i.e. without contradiction/difference) group of words, which washes away the blemish of the whole world, adorable by ascetics that Saraswati, (Jinwani) i.e. resonant preachings of Lord Arhant, the place of pilgrimage, may destroy our sins.