Chapter - 4

Shri Bhoovalaya - Chapter-4


This Bhoovalaya is a desired/cherished preaching for the soul. It is destroyer of eight Karmas. It is bestower of the prosperity of the Omniscient Lord and is an eighth Jina (Tirthankara Chandraprabhu) accomplished poetry which remain constantly stable in eight Basic virtues endowed Siddha Parmesthis II1II

It is a poetry of that time when Shri Rishabhdeva had married Yashwati Devi and is a poetry which causes attainment of the state of disembodiedness i.e. the state of liberated soul.

It is first place Bhoovalaya of the Rsi genealogy II2II

It is splendid, substantial poetry, the describer of the attitude of equanimity (Samayika) to be performed in three times (Sandhya kal) i.e. joining period of night-morning, morning-afternoon and evening-night, causes experiencing excellence/miracle of the path of those valiant-valour Jinas. II3II

Knowing the alphabet/words of the preaching of self-pure-soul and stabling the mind and all the five senses by the characteristics instructions of those very words, forgetting own body, “I myself is like Jinendra deva”- experiencing such great learning, one’s own mind/heart appears like the throne for the Lord and my soul is becoming embelished being ensconced on the lotus seat of the heart like Lord Jineshwar II4-5II

Just as Jinendra Deva is ensconced in the “Samavsharan” endowed with eight great emblems & 34 excellencies/miracles in tranquil-posture, Similarly my soul being ensconced on the lotus posture of my heart, is embellishing with many types of grandeur II6II

In this very way my soul is standing in meditative relaxation (Kayotsarga) like Jinendra deva II7II

On what strength is standing in meditative relaxation? The ‘yogi’ is standing on the strength of constant practice of the salvated soul being free from 32 faults usually commited in ‘Kayotsarga’ (meditative relaxation) posture II8II

The ‘yoga’ (meditation) goes on increasing in proportion to the increase in practice II9II

Afterwards self-radiance goes on increasing like cool moon II10II

Then the self-radiance is illuminated completely II11II

On happening so he precisely begins to feel himself as Brahma (salvated soul) II12II

Experiencing in this way, when the experience of the pure Jainism comes into being II13II

Then he forgets the body got as debt ab-aeterno II14II

Of the incalculable spirituality II15II

Becoming as of the form of great penitential retreat on its own (Pratikraman) II16II

The posture of conciousness soul is obtained II17II

Afterwards manifests the radiance of the aforesaid gem of right faith, knowledge, conduct II18II

Then that radiance approaching near us on its own performs the ceremony of one’s own ‘arti’ (a kind of worship holding a lamp in a dish burning ghee and is moved in series of circles infront of the idol) II19II

On happening so the veil of cupid (unchastity) is melted II20II

Just as the whole Bhoovalaya is seen to the Lord Jinendra, after melting veil of cupid (unchastity) in the same way the entire Bhoovalaya is seen to the self-immersed yogi II21I

Then in the Bhoovalaya of the soul placed in the body, the entire Bhoovalaya is seen II22II

Thinking so, to the yogi ensconced near self-soul II23II

That very body is self-soul II24II

Just as the digit nine is regarded as the complete digit because there is no digit above it, similarly the pure soul with pure virtuous organs is also replete. That very replete pure state is in the position of the salvated soul. That rank of the salvated soul is in the nature of conscious soul in the end of 14th stage of spiritual development, such is the saying of the Bhoovalaya principle. After experiencing in this way and after abandoning own body regarding it as an another entity and due to increasing the form of Shri Lord Jinendra and of liberated soul in my own soul, it appears that precisely the form of this soul is my body II25-26II Thus when the disposition of the yogi immersed in self becomes firm in the liberated-soul, then the ensuing influx of Karma and Karam-bond stop. Afterwards being unagitated, when he sees seven lotuses beneath the lotus feet of the Lord in the form of garland wearing in his heart, then he attains twice the multiple increase of the virtues of Lord Omniscient II27II

When the time of attainment (Kal labdhi), the most elegant wealth which causes the increase of pleasure, is achieved by that yogi with variety of wonderful results then that inner soul i.e. the inner soul of that yogi attains the result-oriented attainment (Parinam Labdhi).

Elucidation
In the 27th hymn to 30th hymn of the fourth chapter of this Bhoovalaya, Shri Kumudendu Acharya has expatiated thus – that when the experience of Lord Jinendra & of the salvated soul goes on increasing then he (the yogi) immerses in the body of his soul, then the Karmas in existence get melted on their own and the Karmas which are to come from outside get stop. Afterwards when the yogi being free from perturbedness, begins to, see himself wearing the garland of seven lotuses in his heart then he attains twice the increase of his each auspicious thought activity through seven lotuses beneath the feet of the Omniscient, that two-fold increase is as follows- 225X225 1125 450 450 50625 Then due to attainment of pleasure-giving time of attainment (Kal labdhi) through the elegant wealth with extra-ordinary transformations that inner-soul of the yogi attains the Karanlabdhi i.e attainment of efficiency causing right perception within an Antarmuhurta.

The ‘Karanlabdhi’ shows the gem’s-trio path of salvation, with discriminating science as well as the salvation having characteristics of the destruction of all Karmas and further shows the place of salvation having super blissful knowledge with happiness beyond all the sensual pleasures through many stand points (Naya), installation (Niksepa) and right knowledge (Praman). That is called ‘Karan Labhdhi’. That “Karan” (Auspicious & inauspicious karmic results of beings) is of three kinds- Low tended activity (Adhah pravratti karan), unprecendented thought activity (Apurva karan), Advanced thought activity through which the soul attains right belief (Anivrittikaran).

Each ‘Karan’ is of Antarmuhurta duration. Out of that ‘Antarmuhurta’ the second duration remains of numerable time less duration as compared to the first duration of Antarmuhurta which attains comparatively more depuration in a shorter duration. And attaining infinite times more depuration at each time as compared to Adhah Pravratti karan goes upto Antarmuhurta i.e. as much as depuration was attained in the first time duration the infinite times depuration is attained in the second time-duration.

‘Adhapravrattikaran’ (low tended activity) making infinite times depuration at each time goes on constantly upto Antarmuhurta. The depuration occurring there having importance of calculation of innumerable measurement of universe (i.e. 343 Ghanraju) goes on happening upto ultimate time increasing equally.

Question- The universe is precisely one then how the innumerable measurement of universe is imagined? Answer- Infinite times infinite living beings live in the space-points of one atom-particle. Out of those infinite beings there are infinite times infinite karmas of one being. All these beings and non-soul matters also live in one space point of the atom particle. Then what is wonder in living/remaining infinite times infinite matters in this universe of innumerable space points when precisely so much living beings and non-soul matters are incorporated in one space point of an atom-particle? i.e. innumerable measurement of universe can exist.

Owing to the cause of reduction in the binding period of karmas (Stithi Bandhapsaran) with soul this ‘karan’ is called ‘Adhapravrattikaran’. Here the thought-activities of ‘Jeeva’ of different periods also remain similar. Afterwards above it there is ‘Apurvakaran’ named ‘karan’. In that ‘Karan’ there are transformations equal to inneumerable measurement of universe in each instant which increasing gradually in equal number becomes just innumerable measurement of universe, which in turn become instrument of the reduction in the binding period of karmas with the soul (Stithi Bandhapsaran), destruction of existing group of implied karmic states (Stithi Kandaka Ghata), energy destruction of karmas (Anubhaga kandaka Ghata i.e. infinite times destruction of the intensity of inauspicious karmas at each time period), transition of karmic particles into different natures (Guna Samkramana) and multiple progression dissociation of karmas (Gunsreni Nirjara).

Above that in advanced thought activity through which the soul attains right belief (Anivrattikaran) there is one and only one thought activity at each time-period. ‘Stithi Bandhapsaran’ (reduction in the binding period of karmas) etc. activities happen as before. See the activities happen at the last time of that ‘karan’. Born in any life-course out of all the four life-courses, must have born by uterus, five-sensed with consciousness, fully developed in all the six paryaptis, fully depurate, remaining in fully awakened and conscious state, having attained ignited auspicious thought complexion and remaining immersed in cognitive consciousness attains the power of ‘Anivrattikaran’ i.e. the advanced thought activity, that power severing/destroying the world-fort of the rise of false-belief in an Antarmuhurta like destruction by thunderbolt, attains the jewel of right belief adorned with the wealth of right knowledge. This very is the auspicious time of attaining the right belief.

In the first time-period of that Antarmuhurta Such right belief comes into being which is like the Sun for destroying the darkness of sins, is like a wish-fulfilling jewel (‘Chintamani Ratana’) for providing all desired matters on expressing the desire only, which never diminishes, store of ‘Samvega’ etc. virtues (attribute of fearing with the sufferings of worldly life). And then on manifestation of the right belief that inner-soul regards himself as an Omniscient for getting liberated from the world II31II

Assumed infinite births and death ab-aeterno till today and celebrated transient (occasional) birthday celebrations in each birth but from today i.e. on attainment of ‘Karan labdhi’ (i.e. attainment of efficiency causing right perception in ‘Antarmuhurta’) begins the first birth-day of eternal (perpetual) life which will remain stable till infinite time bestowing gradual triumph, not only this, the worldly beings would also go on celebrating its birthday celebrations exultating triumph thereof II32II

Thus after beginning of first year of eternal experience of pleasure II33II

He ponders in his soul that he himself has become Guru of all the three universes II34II

I have identified the Lord Omniscient seeing him in my innerself II35II

I am supreme depurate devoid of all impurities of alien-feelings II36II

Now I have become supreme soul (Parmatma) from the position of inner soul (Antaratma) II37II

Now I have attained the position of true five divinities (Panch Parmesthi) II38II

The wealth is of two kinds (1) Internal wealth (Laxmi) and (2) External wealth (Laxmi). From money, house, vehicles etc. upto “Samavsaran” (assembly of resonant preaching of the Omniscient) etc. all things are external wealth and the right knowledge, perception which are of infinite attributes come under the category of internal wealth. Both these wealths are called ‘Siri’ (सिरि) in Prakrit and Kanhri language and ‘Shri’ (श्री) in Sanskrit, Hindi etc. ‘Siri’ and ‘Shri’ words are used in the beginning of the composition of worldly poetry and in the beginning of self-depuration or in the beginning of initiation (Diksa) regarding them auspicious. It has been said- “आदौ सकार प्रयोगः सुखदः”- (Adau sakar prayogah sukhdah) i.e. The use of Sakar (the letter sounding ‘स’) in the beginning is pleasing (delightful). The ‘Siri’ and “Shri” both these words are made available to us in the form of self-knowledge, those Yogi used to think so II39II

The auspiciouses are four (1) Omniscient auspicious (2) Liberated soul auspicious (3) Ascetics auspicious (4) And Religion auspicious as told by the Omniscient II40II

The aforesaid foot-verse (single line of verse) of the Lord that very is Bhoovalaya in the form of foot-verse of the supreme soul II41II

That self-form pleasure to be attainable by one’s ownself and governed by bliss which is found in that work, is knowable by one’s ownself, not anyother is capable to know it. II42II

That very is auspicious, that very is perpetual, pure, eternal and the destroyer of infinite births and Mahadeva (the supreme Deity) who has attained the uninterrupted pleasure-accomplishment. That very is ab-aeterno form of auspiciousness II43II

He is in the form of conscious soul not expecting any supernatural power etc, He is extremely clear pure-soul, possessor of intellect supernatural power, Upaddhayaya and Sadhoo Parmeshthi. This very is the gist of pure right belief II44II

That very my pure-soul is possessionless-attachmentless, untainted, does not move by affection, is devoid of all types of fear and anxiety, is the source of pleasures of this world and of the world hereafter for worldly worthy people, is sacred, virtuous and is protector for bestowing excellent happiness. II45II Being devoid of attachment-aversion, anger delusion etc., devoid of anger, pride, deceit, greed, tetrad of intense passion causing binding with worldly affairs infinitely (Anantanubandhi kasaya), and also devoid of other ‘Pratyakhyana’ (passion obscuring observance of abstinent vow) ‘Apratyakhyana’ (passion obscuring partial vow), ‘Samjvalana’ (perfect right conduct preventing passion) etc. kinds of passions, is pure soul-poetry named body experienced, precisely in one’s own innerself i.e. this Bhoovalaya is of the Lord salvated soul II46II This very is the divine speech of the Lord II47II

It is subtle ‘Samjvalana kasaya’ which does not destroy the abstinent and Pratyakhyana (Determination) which reduces the heap of Pratyakhyanavaran to ashes II48-49-50-51II

It is like a land of pure water II52II

Such persons in whom there is weak/slow rise of bright passion (Samjvalana kasaya) like the pure water, are immersed in the self-experience II53II

Always remain engrossed delightfully within their soul II54II

Destroying heap of masses of passions in one’s own soul at every instant like the line of pure water II55-56-57-58II

Just as the pure drinkable water of Ganges enters in our home through pipeline similarly when there is subsidence of the heap of passions in our extremely clean-pure soul then just in that proportion pure thoughts begin to enter within ourselves II59II

Then at that very instant the yogi attains the science of discrimination i.e. that being (Jiva) attains the experience of the form full of science and self-blissful pleasure as different from all alien things and also different from his own body II60II

Then at that time just as, the yogi absorbed in self meditation separates the husk of the ‘Urad’ pulse II61II

Similarly remaining engrossed in his extremely pure soul like the Urad pulse as separated from its husk II62II

Sits being stable in unwavering meditation like the Lord Jinendra deva II63II

Thus when the Yogi remains engrossed in his meditation then at that time he attains the place of salvation (Siddhalaya) precisely within his own soul i.e. this time I am in pure form and am not in any other place, I am ensconced in the genuine place of salvation (Siddhalaya) having attained the pure self-form II64II Like infinite quantity of that Siddhalaya is this accomplished Bhoovalaya II65-66II Precisely the Jiva, the ultimate state of bliss, is arithmetic which knows according to the arithmetic all the six substances, five corporeals, seven elements, nine matters found in this Bhoovalaya mixing them together II67-68II

Joining-compiling right faith, right perception, right conduct these three i.e. 3X3=9X3=27, thus comes digit 27 II69II

Six substances, five corporeals, seven elements, nine matters adding all these which digit 27 came that very is the auspicious poetry emerged from the speech of Lord Mahavir. That person who attains the place of salvation (Shivaloka) situated in the fore-front portion of all the three universes which will illuminate till infinite time to come, resides in that fore-front portion of white parasol shape (i.e. Siddhalaya) till eternity endowed with extremely non-gravity-levity (Agurulaghu) etc. extremely nectarous pure-soul attributes, Similarly my pure soul is also ensconced in the middle of white parasol-shaped place with non-gravity-levity endowed with extremely nectarous accomplished-soul attributes II70-71II

Critical appreciation-
The supreme soul in salvation is endowed with non-gravity-levity named one attribute. This attribute is a natural attribute of the soul. On the strength of this attribute the soul does not fall down and also does not move out of the place of salvation (Siddhaloka) towards non-universe (i.e. Alokakash). Thus it is the nature of non-gravity-levity attribute. This non-gravity-levity attribute is one of the eight attributes of the soul. Similarly, while multiplying eight karmas with each other there comes one word ‘Aguru-Laghu’ i.e. non-gravity-levity one of the kind out of many kinds of the Namkarma (Physique making karma) It should not be understood as the attribute of the accomplished soul because the word ‘Agurulaghu’ which happens to come among eight attributes of liberated-souls is called ‘Agurulaghutva’ i.e. property of constancy (free from lightness and heaviness). Hence both are different. That Agurulaghutva attribute is free from karmas and the ‘Agurulaghu’ is stained with karma.

The Lord salvated soul is endowed with the attribute of ‘Avyabadha’ i.e. undisturbed mental peace (living without any obstruction/hurdle.)

Avyabadha
The place on which we are sitting, other persons cannot sit there, not even this they cannot sit near us because the sweat of their body is injurious to us i.e. sweat of we both is inconsistence with each other, but salvated souls do not have any obstruction, like we having body corporeal, even infinite salvated souls live at one and the same place. Shri Lord Mahaveer is the salvated soul of the lowest height (measurement of body). Infinite times infinite salvated jiva always live in his soul-points, literally occupying the same locus without any obstruction to each other II72II

Extremely subtle form (Suksmatva Guna)

There is attributing of subtlety in each salvated soul. By this attribute precisely one single Jiva has incorporated in him the aggregate of infinite attributes found in infinite Jivas. This very is named as the attribute of subtlety (Suksmatva Guna).

For example, take one room, keep thousands electric lamps in that room closing it from all sides. If the button of one lamp is pressed at one instant then one lamp is lighted and the light of that lamp spreads taking the shape of the room i.e. when the light of that lamp spreads taking the shape of the room i.e. when the light of that lamp spreads, at that time not anything kept in the room can be left over/spared without being lighted i.e. the light falls on all things. At that very instant if the button of the second lamp is pressed then the same quantity of light is incorporated in that room and the light does not seen different, it is seen of the same form. Similarly if we go on pressing thousands of buttons then the light of all of them is included in that very light and no difference of light is seen in that light, as if the light of thousands of bulbs is assimilated precisely in one light. In the beginning which was unbroken/undivided light of one lamp in that as much light went on included in that proportion the attribute of light gradually increases and the earlier lamps take the form of subtlety. Where this power is seen in tangible matter then what is there wonder in assimilation of other salvated souls in intangible form of salvated souls because of their attribute of subtlety? i.e. there is no wonder II73II

Critical appreciation of Avgaha Guna (Adequency to give space for other matters/substances- Assimilation of many matters in one space is the power of occupation of space. Just as the sugar is incorporated in the pot filled with the milk of she-camel, after it the ash is also assimilated in it. No one obstructs any one. Similarly in which space-points the space-points of one soul exist, in those very space-points, the space-points of infinite souls are assimilated and the substances of medium of motion, medium of rest, space, time and atoms of matter also exist there. This very is called Avgahan Guna. Similarly as many expounded subjects and their signifying words and different meanings are there in this Bhoovalaya they all neither obstruct each other nor oppose them, all words remain there mutually co-operating each other II74II Just as there is infinite knowledge in the salvated soul, Similarly infinite knowledge is also filled in this Bhoovalaya II75II

Just as there remain infinite conation vision, right faith in salvated souls, similarly the right faith and infinite right perception is present in this Bhoovalaya treatise along with infinite strength in word-form II76-77II

They Lord Siddhas are possessors of pleasure yet to come II78II

They are possessors of past knowledge II79II

Their form/shape is bit little less than their last ultimate body though they are devoid of body corporeal and are in the form of cubic soul-points II80II

They are eternal and in the nature of consciousness II81II

They are always eternal II82II

We may get pleasure like them II83II

Which explains all this is this Nav-pad Bhoovalaya i.e. nine verse-line Bhoovalaya?

Question
Six substances, 5 body corporeals, 7 elements, 9 matters adding all these comes 27. Thus there are 27 wheel-cells (Chakra-kostas) in the Bhoovalaya, then how you call it a nine-verse line (Nav-Pada) Bhoovalaya? Answer- Adding digits of number 27 (2+7) becomes 9, hence it is composed from nine verse-lines. Moving towards fore-front of Siddha Loka (place of salvation) i.e. yogiraj (great ascetic) having conscious activity towards ‘Siddhaloka’ became master/Lord of the world. Almighty Lord Siddha is like the form of ‘Jinwani’ (resonant preachings of Omniscient) meditating such, this soul-pleasing world-level poetry is in the fore-front of all other verses i.e. it is an earlier fore-front leading poetry II85II This poetry is the supreme nectarous poetry i.e. is extremely excellent nectarous poetry according to the speech of the Omniscient and due to remaining in the first verse-line of the tradition of Shri Vrashabhsen etc. Acharyas. Who desires the position of Guru or Omniscient or of liberated soul to them this Bhoovalaya teaching the elegant (easily accessible) Vidyagama (i.e. spiritual canons) in the path, bestows the supreme beneficence in the end II86II

Critical appreciation-
Kumudendu Acharya has very beautifully written upto hymn no. 86 about the internal wealth of the Omniscient, about attributes of salvated souls and has described the virtuous and moral conduct of all the three Guru etc. (Acharya, Upaddhayaya & saint), six substances, 5 body corporeals, 7 elements and 9 matters etc. All these come under the three universes. Even being so much great, these are incorporated in the knowledge of one Jiva-soul. Such Jivas are infinite in number. All aforesaid subjects are incorporated in each Jiva out of those infinite Jivas Shri Kumudendu Acharya has incorporated all those subjects in his Bhoovalaya treatise in compiled form. How these are incorporated? Its answer is defined in the following hymns. I have already written earlier more than once that there is no alphabet in this Bhoovalaya. If composition of different treatises would have been done differently keeping them unchanged then so many subjects would not have been incorporated in those treatises, but on the basis of divine speech existed ab-aeterno conceiving all subjects from ab-aeterno to ad-infinitum in 0,1,2,3,4,5,6,7,8,9 digits and mutually multiplying those digits with each other till ultimate multiplication i.e. taking that upto infinite knowledge of Lord Siddha and cutting that great sum-total of digits by the weapon of ‘Ardhaccheda’ (when a number is continuously divided by 2, the remainder should be one i.e. log to the base 2) form of arithmetic is filled in the table of figures (Kosthaka) making it in wheel-bond-form (Chakra bandh roop) of 27X27 cells by calculating from many methods for showing from the lowest number upto digit 2. That table of figures is in the form of many options. How many kinds of these options are? They are just equal to logarithm-shafts? How many kinds of those logarithms are? The answer to this question Acharya puts the solution that he has taken this from the infinite sum. Even on go on doing ‘Ardhaccheda’ (dividing by two) by infinite times that ‘Shalakaccheda’ (Logarithm-shaft) is also inevitably infinite i.e. that is infinite logarithm. We have already filled these infinite sums in aforesaid tables of figures in numerable-form, hence, we became capable of conceiving/including all subjects in all Bhoovalaya. In this fourth ‘इ’ chapter of this auspicious scripture in the form of alphabets, which different languages and subjects are available they are very important and interesting hymns. Precisely the readers will naturally feel happy seeing this but they being cautious should not immerse only in the present delight because if they will remain absorbed in this very joy then they will not be able to understand that extremely subtle subjects yet to come ahead.

नम्म ज्ञानवदेष्टु निम्म ज्ञानवदेष्टु, नम्मनिंमेल्लरर्गे पेळ्व। नम्म सर्वज्ञ देवन ज्ञान वेष्टेंब हेम्मेय गणित शास्त्र दोळु। नम्मम गणित शास्त्रदोळु। निम्मय गणित शास्त्र दोळु।। इत्यादि-

That is to say- How much knowledge we (i.e. I) have? How much knowledge you have? And How much knowledge of the Omniscient is who makes us all to follow the right path by exhorting virtuous instructions? Which shows all this is this glorious Bhoovalaya, the science/scripture of arithmetic? This mathematics counts also our knowledge and also of yours (i.e. of Jivas as different from us). Thus this mathematics augments our glory, yours glory as well as the glory of all.

The method of the composition of Bhoovalaya ‘Chakrabandha’ 1.Chakra bandha (Wheel-bond) 2. Hansa bandha (Swan-bond) 3. Suddhaksr bandha (Pure-word-bandha) 4. Suddhanka bandha (Pure sigit bond) 5. Aks bandha (Axis bond) 6. Apunruktaksar bandha (Non-repeated word-bond) 7. Padam bandha (Lotus bandha) 8. Suddha Navmank bandha (Pure nine-digit bandha) 9. Vara Padam bandha (Excellent lotus bond) 10. Maha Padam bandha (The great lotus bandha) 11. Dvipa bandha (Island-bond) 12. Sagar bandha (Sea-bond) 13. Excellent Palya (a measure of time) bond 14. Ambu bandha 15. Shalaka bandha (Shaft-bond) 16. Shrenyanka bandha 17. Loka bandha (Universe bond) 18. Roomkoop bandha (The pore bond) 19. Krauncha bandha (A wadding-bird (Heron) bond) 20. Mayoor bandha (Peacock bond) 21. Seemateet bandha (Limitless bond) 22. Kamdeva bandha (Cupid bond) 23. Kamdeva-Pad-Padamabandha (Cupid lotus foot-bond) 24. Kamdeva nakha bandha (Cupid nail bond) 25. Kamdeva Simatiteeta bandha (Cupid limitless bond) 26. Arithmatic bond 27. Niyam-Kiran bandha (Rule ray bond) 28. Swami Niyam bandha 29. Swarn-Ratna Padam bandha (Golden jewel lotus bond) 30. Hem Simhasana bandha (Golden throne bond) 31. Niyam nistavrata bandha 32. Prem Ros vijaya bandha (Love-anger victory-bond) 33. Shri Mahaveer bandha 34. Mahi Atisaya bandha (Earth miracle bond) 35. Kam Ganita bandha (Arithmatic of sex-bond) 36. Maha Mahima bandha (Great glory-bond) 37. Swami Tapas shri bandha 38. Samantbhadra bandha 39. Shrimant Shivkoti bandha 40. Their heated glory-bond 41. Kamit Phala bandha 42. Shivacharya Niyam bandha 43. Swami Shivayana bandha 44. Niyamnistha chakra bandha (Faith on rule-wheel-bond) 45. Kamit bandha Bhoovalaya II90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108II

There are six types of Samhanana (i.e. strength of bodily structure or skeleton). The bond of 44 etc. is best Samhanana. The meaning of 44 Samhanana is the formation of bones. The meaning of best Samhanana is the formation of thunder-bolts like bones and joints of the body etc. i.e. all parts are made like thunderbolt. This ‘Samhanana’ is possessed by those Bhavya (worthy-capable of attaining salvation) humans who are to attain salvation in the same birth. The body of the man who is to attain salvation in the same birth and is possessor of body like thunderbolt can not be cut by any of the ordinary weapons. The body of Gomteshwar, the composer of Bhoovalaya, i.e. Bahubali, the son of Lord Vrasabhnath was also like thunderbolt. That very Bahubali was the first composer of Bhoovalaya treatise. Just as strong the body of Bahubali was in the same firmness this Bhoovalaya has been composed, hence this ‘Chakrabandha’ is named as ‘uttam (best) samhanana chakra bandha’. The physique making karma causing figure of the body (Samsthan) of Bahubali was ‘Samacaturasra samsthana’ (i.e. balanced formation of body organs) 45 i.e. his different organs of body gross limbs and sublims were very beautifully formed best of all according to the palmistry in the same way the Bhoovalaya was beautifully composed. There are many ‘Bandhas’ of this Bhoovalaya treatise. Out of these one is 46. ‘Sutra valaya bandha’ (precept valaya-bandha) 47. Prathamopsham samyaktva bandha (First subsidential right belief-bond) 48. Guru Parampara Achamlavrata-bandha (Tradition of Guru light food (rice & rice water) fast-bond 49. Sat Tapa bandha (True penance-bond) 50. Kosthaka bandha (Table of figures bandha) 51. Sopsarga tatha Tapobandha (Affliction and penance-bond) 52. (Just as the austerity is increased gradually (more & more) on the onset of affliction similarly it describes the meaning explicitly even if there is any obstacle in the narration of the subject 53. Satya vaibhava bandha (True grandeur-bond) which bestows the best depurate thoughts 54. Subsidence-destruction etc, bandhas.

55. It is conduct-bond of ascetics bonded in the bondage of nine verse-lines (Nav-pad-bandhan) 56. It is good bond being bond of unrepeated nine-digit devoid of descending. This Bhoovalaya treatise bestowing the thirteenth stage of spiritual development (Gunasthan) and collecting the sum-total of the essence of the religion of the soul includes it in the infinite attributes of Lord Mahaveer II109, 110, 111, 112, 113II Infinite matters are conceived in this Bhoovalaya, this Bhoovalaya is the gist/essence of the pure soul, it is strength/power of the resolute, valour persons, it is dwelling place for releasing worthy people (who are capable of attaining salvation) from sufferings of re-birth, it augments the spirituality of indifference, is destroyer of cruel karmas, this Bhoovalaya is the guide of right path for the worthy people. This is Bhoovalaya which removes many great afflictions, it is the first valaya which causes to attain the form of pure soul. It is destroyer of extremely cruel lust and sex-inclination. It is good Bhoovalaya of the gist of conduct. It is Bhoovalaya filled with the ambrosia of extreme knowledge. It is the Bhoovalaya which keeps always in the best awakened state. This Bhoovalaya is the destroyer of all extremely harsh ‘karmas’.

Many living beings in this world fearlessly opposing each other and causing many troubles to other beings go in the evil life course dying with cruel thought activities in the end i.e. opposing each other and regarding sinful religion as their religion lead their life destroying cruelly many living beings. In such a crucial time who spread the religion of compassion with diffusion, their all troubles are destroyed, at that time the path of salvation is opened. When in the world the path of pleasure is found in the man then living beings wish for the release from the world then they wish to attain salvation through right trance. When they attain the trance for attaining the salvation then the difference of Guru and disciple comes to an end II130II

At that very instant the time for becoming pure is obtained. Then at that very time the miracle of ‘Jin Dharma’ is transmitted/propagated all around, when the increase of twelve experiences of twelve great organs is obtained, that very is named as the religion of Lord Vardhaman II131II

The auspicious scriptural knowledge attains the state of youth at the time of meditation, Just as the thread of cotton goes on lengthening while spinning on the spinning wheel, similarly spiritual grandeur also goes on attaining the youth. This very is the path of brave ascetics.

Similarly the ‘Navmank’ (Ninth digit) precisely remains firm within itself attaining the youth precisely within itself II132II

Just as a person falling ill in the youth gets recovered, Similarly when the spiritual ‘yoga’ takes the form of deep meditation then it destroys the disease, anger etc. all perversities, Similarly the ‘Navmank bandha’ ever being in the form of ‘Sagar Palya Shalaka’ remains within itself. Which states this, is ‘Karama Siddhanta bandha’ (Doctrine of karma-bond). II133II

It is the doctrine of the foot of the Guru-foot. II134II

It is poetry of serpents, males and immortal beings i.e. of the lower world, middle world and of the upper world II135II

It is poetry of abstract meditation as told at that very time II136II

It is poetry of self-meditation II137II

It is poetry of the Nag flower, Champa flower and Ayurvedic-doctor i.e. It contains the formulae of Ayurvedic medicines made of different flowers II138II

It is accomplished poetry, the bestower of meditation & enjoyment II139II

It is poetry which destroys unsatisfied enjoyments II140II

It is poetry which destroyed the disease of Shri Shivkoti Acharya Shivanan.

It is poetry which contains the principles (formulae) of making gold by touching Nag flowers, black flowers. It is poetry which is never false.

It is poetry accomplished by Nag Arjun i.e. it is ‘Kaksaputanka’ (armpit) remaining in the ‘Kaksput’ of Nag Arjuna II141, 142, 143, 144, 145II

It had been in vogue since Guru ‘Sengana’, is doctrine as told with affection.

It is poetry which makes the great gold easily available.

It is Bhoovalaya which describes both, the attachment and aversion II146, 147, 148, 149, 150, 151, 152II We have expatiated the grandeur of eight great auspicious emblems upto here. This poetry because of accomplished by eighth Tirthankara Shri Chandra Prabha ji, it is last self-wealth (Atmasampatti) named eighth Jina-accomplished poetry II153II

Now further Shri Kumudendu Acharya resolves that he will describe the accomplishment of “Rasmani” (Savour (Extract) jewel and accomplishment of the soul together in one and the same hymn. The soul is tender and the gold is tender, the iron is hard and the “karma” is also hard. When both the iron and the karma become tender then it becomes the grandeur of the Samavsaran (place of resonant preaching of the Lord Omniscient). When the karma becomes tender then soul becomes ensconced in “Samavsaran” and when the iron becomes tender then it becomes gold, thus which makes one to experience both simultaneously, is this equation poetry or wealth accomplished. Divine savor (extract) poetry (Dhansiddha Ras Divya Kavya). Which makes the body stable in the sky causing it to fly, is this poetry. It is the poetry of ‘Panas’ flower.

It is all supporting the supreme being poetry.

It is gracious poetry like Lord Jineshwara.

It is poetry which causes worthy people (Bhavya Jeeva) to attain the form of Lord Jina by exhorting them. It is poetry which causes to stop the war of fighting armies flying in sky on the strength of ‘Siddha Ras Mani’ accomplished savour-jewel. It is the poetry of the experience of moving in the sky II156II

‘Madal’ (Vijaura) (a kind of flower)- Just as thousands men pull seizing the rope of the chariot. Similarly thousands diseases are destroyed by the extract-jewel (Rasmani) made of the extract of ‘Madal’ II157II

This work is accomplished by the Ayurveda of flowers II158II

Bahubali used to keep the flower of screwpine (Kevra) in his hand. The mercury accomplished of that screwpine flower has power to destroy hundreds of diseases II159II

There are many kinds of Ayurveda such as ‘Vraksha’ (tree) Ayurveda ‘Patra’ (leaf) Ayurveda ‘Pushpa’ Ayurveda, flower Ayurvedas fruit etc. Ayurveda. Out of them it is flower Ayurveda, it is divine combination produced by excellent flowers II160II

There are four kinds of the fire-dash (‘Agniput’,) viz. 1. Deepagni (Lamp-fire) 2. Jwalagni (flame-fire) 3. Kamlagni (Lotus fire) 4. Garhagni (Dense-fire). Here all the four fires have been taken II161II

The savour/extract is accomplished also by ‘Padri’ flower II162II

The mercury increases getting the proximity of fire but does not dart away through this process II163II There can be entry even in the fire taking entirely made pure mercury in the hand II164II

By giving fire-dash hundred times the more and more increase in the attributes/virtues of mercury goes on increasing II165II

Who knows this process is Ayurvedic-doctor II166II

Keeping the mercury made pure & clear on the fire in a clean room and after some time causing it to fly upwards then it remains stable illuminating in the shape of parasol like the lamp lighting under the roof of the room. At that time it does not explicitly seen through the eyes i.e. just as at the time of getting out of vital breath from the body is not seen through eyes, similarly the mercury is also not seen. Many ignorant persons who are in the habit of involving in dispute not knowing its secret understand that it evaporated in the sky i.e. has been destroyed and regard their labour precisely as wasted in vain. But that mercury does not go anywhere, it is precisely there, where it was. Some prudent, at the time of its darting away immediately keep a paper, removing the fire below it and hold the paper upto the place where the mercury stops, then that mercury stops on that paper. Similarly a sky-crystal (Akash-sphatika) also remains in the jungle just as the sun moves upward gradually in the sky at the time of sun-rise and when it comes just in the middle at 12o’ clock and remains stable there then it go down towards west and sets in the evening, Similarly also this sky-crystal getting down gradually goes on entering within the earth. Forwarding marching ahead in this order till 12o’clock in the night, it becomes stable in one place. This very is called moving downwards (Adhogamana) or moving towards lower region of universe (Patalgamana). If some male sits on the sky-crystal-jewel (Akash sphatika mani) with ‘Siddha Rasmani’ (Accomplished savour-jewel) then he with that ‘Mani’ can move together with the sun in the sky and into the earth i.e. can move on the sky and entering the earth can move there II167II

There is a ‘Girikandika’ named flower. The mercury is accomplished with the extract of this flower which works properly both in moving on the sky and into the earth as stated above II168II

Similarly the mercury can be accomplished by different kinds of flowers II169II

Different types of miraculous works can be done with that II170II

The names of those different flowers could be known from the alphabets obtained from the ‘Square-shafts’ of three digits (Varga-Shalaka of three digits) II171II

In this way which describes the programme is this Bhoovalaya II172II

Accomplished by valiant Digamber ascetics is this Bhoovalaya named poetry II173II

Just as Digamber ascetics bind/control their fickle mind i.e. make it stable, similarly the mercury is accomplished with hundreds-thousands of flowers. In this way both the mind and the mercury are made stable by Bhoovalaya II174II

The ‘Siddha Shila’ i.e. dwelling place of salvated souls is in the fore-front portion of ‘Sarvarthsiddhi’ (An Anuttar Viman space-crafts dwelling place of Indras), the digit written on that in the form of white-parasol shaped path, seeing-knowing that digit within one’s self mixing it with the Omniscient etc. nine digits, is precisely Bhoovalaya named doctrine II175II

If the Ayurveda is removed from the supreme scripture then multiplying 1,30000000 crores verse-lines by medium verse-line 212528002544000000 so much alphabets are accomplished by scriptural path i.e. comes out. Those digits are like one ‘sagar’. Even then this digit-alphabet is in unrepeated form, hence it is famous by the name of ‘sagar-form’ ‘Ratan Manjoosa’ i.e. jewel-box II176II

There is incarnation of 718 languages in this Bhoovalaya. This incarnation comes out also from the first combination, which describes so, is this Bhoovalaya named poetry II177II

Also comes out from the second combination II178II

Also comes out from the third combination II179II

Also comes out from the fourth combination II180II

Also comes out from the combination of 64 alphabets II181II

‘Parmatmkala Anka’ (Supreme soul-art-digit) can also be seen from it II182II

Hence it is supreme nectarous Bhoovalaya II183II

In this way (1) 64X1=64 (2) 64X63=4032 (3) 63X62=249984 (4) 62X61=15249024 these are in this order. In this way showing/describing such great sum (Maha Rashi) is the art of knowledge of the supreme soul i.e. the Omniscient. Because this art is conceived in this treatise, this Bhoovalaya treatise is the form of supreme soul. The first three digits have assimilated all the digits within its ownself like the ascetics endowed with more and more supernatural powers, In the same way also this fourth chapter conceiving here 7290 digits in its ownself and assuming the form of Siddhanka i.e. accomplished digit in nine digits is placed in the form of series i.e. it is conceived in ten wheels (10 Chakras) II184II

If from so many digits even more Intervening are taken out then even more 10296 digits are added, conceiving so many digits in itself, in this Bhoovalaya treatise II185II

इ (I) 7290+Intervening 10926=18216

Or आ to ई 46611+18216=64827

Thus the fourth chapter ends.