16.Introduction of Shri Gautam Swami

Introduction of Shri Gautam Swami
-By Ganini Gyanmati

Namo Arihataanam, Namo Siddhanam, Namo Aayeeriyaanam | Namo Uvajjhaayaanam. Namo Loye savvasaahunam ||

My obeisance to Shri Arihanta ji, the Omniscient.

My obeisance to Shri Siddha ji, the liberated souls

My obeisance to Shri Upaadhayaya ji, the scriptural teachers

My obeisance to Shri Aairiyanam ji, (Acharya ji), the preceptors.

My obeisance to all Shri Saadhu ji, the saints, found in the whole Universe

The perceiver of meaning is Lord Mahaveer
'''Bhavtoarthkarta niroopyate – gyanavarnaadi - nishchaya- vyavaharaapaayaatishayjaatanantgyaan – darshan – sukh – veerya – kshaayik – samyaktava – daan – laabh – bhogopbhog – nishchay – vyavhaar – praptyatishaybhoot –nav – keval – labdhi - parinatah | Evamvidho mahaaviroarthkarta |'''

Now we elucidate the perceiver of meaning with regard to volition/disposition- Lord Mahaveer, transformed by nine attainments related to omniscience (Keval Labdhi),viz., right knowledge, perception, happiness, and vitality, and irrevocable right belief, charity, gain, worldly pleasures and all enjoyments generated from specialty of destructive causes of knowledge-obscuring etc., Karamas in the form of absolute and behavioral conception (Nishchaya and Vyavharnoop), exhorted Bhav-shrut (i.e., scriptural knowledge acquired by self- perception/ sensation), that is Lord Mahaveer associated with identical and different attainments exhorted Bhav-Shrut by Nishaya and Vyavhar conceptions (i.e. from absolute and practical point of view). Thus the perceiver of meaning is Lord Mahaveer. (Dhavla book-1, page 64)

The composer of treatise is Shree Gautam Swami
Ten mahaaveeren kevalnaaninaa kahidattho tamhi chev kale tatthev khette khayovasam – janid – chaurmal – buddhi – sampannen bamhanen godamgotten sayaldussuhi – paaryen jeevajeev – visay – sandeh – vinaasantthmuvgayvddhmaan – paad –mulen indbhoodinaavahaarido |

Thus the meaning of scriptural knowledge as told by Lord Mahaveer, adorned with omniscience grasped by Indrabhuti, Brahmin by race, Gautam Gotriya, earlier well-versed in false scriptural knowledge and now associated with four kinds of pure right knowledge arisen by distinctive partial annihilation- cum- partial suppression of Karamas at that very time and that very region, sitting in the proximity of Lord Vardhaman for removing his doubts about Jeeva & Ajeeva (animate & inanimate substances). (Dhavla book-1, page 65)

Puno tenindbhoodinaa bhaav – sud – pajjay – parinaden baarhangaanam choddaspuvvaanam ch ganthaanmekken chev muhutten kamen rayana kadaa | Tado bhaav –sudass atth – padaanam ch tithayaro katta | Titthyaraado sud – pajjaaen godmo parinado tti davv – sudass godamo katta | Tatto ganth – raynaa jaadetti |,

Afterwards Indrabhuti being transformed by Bhav-Shrut Paraya (i.e. after acquiring scriptural knowledge mode by listening to scriptural knowledge from the Lord) composed twelve Angas & 14 Purvas treatises by due stages only in one Muhurta (i.e., in 48 minutes). Hence, the original composer of Bhav-Shrut and of meaningful phrases (padas) is Teerthankara and Gautam Gandhar was transformed in Bhav-Shrut by the instrumentality of Teerthankara. Hence, the doer/creator of Dravya-Shrut is Gautam Gandhar. Thus composing of treatises started from Gautam Gandhar. (Dhavla book 1 page 66). Perceiver of meaning is Lord Mahaveer - ‘Kattara duviha- Atthkattaro ganthkattaro chedi. Tatth atthkattaro bhayvam Mahaveero.’

Karta i.e. composers are of two types-Arthkarta (Perceiver of meaning of scriptural knowledge) and Granthkarta (i.e., composer of treatises of twelve parts of scripture i.e., Angas & purvas etc.) Out of them the Arthkarta is Lord Mahaveer. (Dhavla book, 9, page 107) and Granthkarta is Gautam Swami. See the grandeur of Gautam Swami in Dhavla treatise.

'''Sankhittsaddaraymanananttathaavagamhedubhoodaanegalingsangyam beejpadam naam | Tesimneyaanam beejpadaanam duvaalsangappyaanmattharas – satt – saybhaas – kubhaassroovaanam paroovao atthkattaro naam, beehpadnileenatthaparoovyaanam duvaalsangaanam kaarao ganharbhadaarao ganthkattrao tti abbhuvagmaado | Beejpadaanam vakkhaanao tti vuttam hodi| Kimattham tass paroovanaa keerde? Ganthass pamaanttpaduppaaynattham| Na ch raag dos – mohovaho jahuttthparoovao, tatth sachchvayanniyamaabhaavaado Tamha tapproovanaa keerde | Tam jaha – panchmahavvydhaarao tiguttigutto panchsamido natthtthmado mukksattbhao beej – kotthpadaanusaari–sambhinnsodaarattuvalikkhao ukkatthohinanen asankkheajjlogmettkaalammi tidanaagad-vattmaanaasesparmaanuperantmuttidavvpajjaayaanam ch panchakkhen jaanantao tatttavaladdheedo neehaarvivijjao dittattvaladdhigunen savvkalovvaaso vi santo sarirjujjjoiyassadiso…………Vaddmaanjintitthganthkattaaro uttam ch-'''

The Beej- Pada (Essential group of words used for infinite knowledge) is that which is accompanied by brief word-composition connected with many signs/marks which contain infinite meaning and who enunciates these many Beej –Pada in the form of twelve parts of scriptural knowledge in eighteen major and 700 minor languages is Arthkarta (Perceiver of scriptural knowledge i.e., Teerthankara) and who enunciates meaning of Beej-Pada engrossing in them and thereby composes twelve parts of scriptures is Gandhar Bhattarak, such has been accepted. The purport is that who enunciates Beej Pada is called Granth Karta (composer of treatise).

Doubt:- why does the enunciation of that composer (Granth Karta) done?

Clarification:- The composer is represented for showing authenticity of the treatise, the one who is associated with attachment, aversion, delusion can’t enunciate appropriate meaning because he lacks the rule of speaking truth, hence he (the composer) is enunciated, i.e., his qualities are enunciated, which are as follows: Who is the observer of five major vows, is protected by three Gupti (self-control), five Samiti (carefulness in moving, lifting-keeping, etc. things), is free from eight kinds of negligence, is free from fear, is characterized by Beej, Kostha, Padanusaari and sambhinnashrotritva (i.e., supernatural power of replying at once the queries of all beings in all the four directions), supernatural power of intellect, is knower of all tangible and ultimate particles of substances along with all of their modes of past, future and present during innumerable universe-periods by excellent knowledge of direct clairvoyance-knowledge (Utkrist Avadhigyan), is devoid of excreta and urine due to effect of Tapta Tapa (very arduous penance) Riddhi, is illuminator of all the ten directions by the radiance of his body even observing fast due to effect of Deepta Tapa Riddhi (power of great endurance), is in the form of all medicines due to attainment of servoushadhi Riddhi, is capable in moving all the three worlds by small finger of his hand due to association with infinite strength, is capable of transforming food articles poured in his hollowed hands placed together in the form of ambrosia by the strength of Amrisravi, etc. Riddhi, is similar to Kalpavraksha (wish fulfilling tree) due to effect of great penance, is producer of non-ending food which is poured in his folded hands due to strength of Aksheenmahaanas attainment Riddhi, is remover of all troubles of mind, speech and body of living beings due to glory of Aghor Tapa Riddhi, who is associated with the worship of feet by all learnings i.e., who is well versed in all learnings, is protector of all groups of living beings, is endowed with virtue of moving in the sky, is capable of accomplishing all matters by speech and mind, is victor of groups of celestial deities by Anima etc. eight virtues (i.e., power of becoming too small, too large, extremely light and heavy, etc.), is excellent of all beings of all the three worlds, is expert in knowing all languages whether with words or without words, who makes all living beings present in the Samavsharan believe that “we all speak to ourselves in our own languages” due to his presence in Samavsaran in the form of common listeners and who prevents words mixed with many languages coming out of the mouth of living beings present in Samavsaran from entering ears of others, such Gandhar deva is Granthakarta, the composer of treatise, because without such form of the composer, treatise can not nurture living beings present in the Samavsaran by medicine of religion in case of challenge/ opposition/ doubt of the authenticity of the treatise i.e., can not satisfy listeners in Samavasaran. Here is its appropriate ballad (Gatha)—

“Buddhi- tav- viuvnosah-ras-bal- akkheen- susarattaadi Ohi-manpajjvehi ya havanti ganvaalyaa sahyaa ||38||”

Gandhar deva are endowed with intellect, penance, power of transformation body into different shapes, medicinal power, power of saving and destroying life by a mere look etc., supernatural power of great strength, power of multiplying food-stuff poured into hands of that ascetic, melodious voice etc., supernatural powers and are associated with clairvoyance & telepathic knowledge.||38||.- Now tell about Granthkarta in the governing era of Vardhman Teerthankara-

“Panchev atthikaayaa chhajjeevnikaayaa mavvayaa panch | Atth ya pavyanmaadaa saheuao bandh-mokkho ya ||39||”

Five ‘Astikaaya’ i.e., substances with body-form, six kinds of body-forms of living beings (i.e., moving and one sensed to five sensed living beings), five major vows, eight Pravachan Matrika (Five Samiti & three Gupti) and casual bonded karma & salvation.||39||

What are above five Astikaya?

Having doubt such question of Saudharm Indra Indrabhuti Gautam, surrounded by his three brothers along with 500 disciples of each of them, seeing the Maanstambh (pride benumbing pillar) achieved gradually increasing purity, i.e., the state of lack of passion and becoming pride less and destroying all Karmas earned/collected in innumerable births and on visiting Lord Vardhaman and circumambulating Him (Jinendra deva) touching ground three times and paying obeisance by bending his five body-organs and meditating Jinendra Deva by heart, attained restraint, and becoming associated with all the characteristics of Gandhar on the strength of purity within an Antarmuhurta became endowed with the knowledge of Beej Pada came out from the mouth of Jinendra Deva, such kind of Gautam gotriya Indrabhuti composed twelve parts of scriptures, viz.-

'''1. Aacharang-''' The conduct of Muni is exposed in this.

'''2. Sutrakratang-''' It describe religious activities of reverence of knowledge.

'''3. Sthanang-''' There is exposition of six substances in one, two, three, etc., more than one places in this.

<font color=#8A2BE2>4.Samvaayaang- There is description of substance, region, kala (Period), and volition of all substances with regard to their mutual similarity, such as space-points of Medium of motion (Dharma Dravya), Medium of rest (Adharam Dravya), universe where all remaining five Dravyas are found and that of Jeeva, are innumerable and mutually similar, the celestial plane of Sarvarthsiddhi, Babri (i.e., large well with steps down to the water of Nandishwar Dweepa, Jambu Dweepa and Seemantaka Bill of the seventh hell, these all are measured one lakh Yojana, etc.

<font color=#8A2BE2>'''5. Vyakhyaa Pragapti Anga-''' It contains solution/answers of sixty thousands questions raised by Gandhar-Deva, such as whether there is Jeeva or not?

<font color=#8A2BE2>'''6. Gyaatra Dharma Katha-''' There is description of many legends/tales of the life of Tirthankaras & Gandharas in this-

<font color=#8A2BE2>7-Upaaskaadhyannaang- It contains description of the conduct of Shravkas.

<font color=#8A2BE2>8-Antkritdasaang- It contains description of tales of those each ten Muni who attain salvation after enduring afflictions during governing era of each Teerthankara.

<font color=#8A2BE2>9-Anuttaroppadikdasang- There is description in this the tales of those ten Muni each who after enduring affliction take birth in five Anuttar celestial planes.

<font color=#8A2BE2>10-Prashan Vyakaran -It contains answers of questions consisting of many refutations of wrong principles and confirmation of right principles with reasoning (Ukti) & different stand points (Nayas).

<font color=#8A2BE2>11- Vipaak- sutraang- It contains fruits of virtue & sin.

<font color=#8A2BE2>12-Drishtivad- It contains refutation along with exposition of 363 false doctrines. Drishtivadaang is of five kinds (1) Parikarama, (2) Sutra, (3) Prathmaanuyoga, (4) Chulikaaa and (5) Purvgataa.

Together with above twelve parts of scriptures, he had also composed ‘Samayik’, i.e. procedure of performing equanimity, Chaturvinshati Stav, hymns eulogizing 24 Tirthankaras, Vandna, Pratikraman, Vainyik, Kritikarama, (particular procedure in Samayik, vandna etc. activities), Dashvaikaalik (scriptures which describe prescription of for enduring calamity, afflictions, Kalp vyavhaar (It prescribes penitence for Muni about taking suitable food and prohibiting unsuitable ones), Kalpaakalpa i.e., the scripture discriminating between suitable and unsuitable i.e. worthy and unworthy conduct of Muni and house-holders, Mahakalpa (the scripture which describes matters about initiation of Muni, their education, empirical sacraments and Sallekhna, etc.), Pundreek (which describes virtues responsible for taking birth in celestial deities), Mahapundreek (which describes virtues helpful in taking birth in female celestial deities) and Nishidhikaa, i.e., which determines penitence considering body, body-structure, strength etc, for macro and micro faults of persons desirous for taking penitence, these fourteen kinds of second part of scriptures (Ang Bahaya which are also called as Prakeernak). These were composed on the preceding first day of the lunar fortnight of the Lunar month of Shravan of this era. Hence, Indrabhooti Gandhar Bhattarak became composer of treatise in the governing era of Vardhaman Tirthankara Jinendra Deva. It is said-

<font color=#0000CD>“Vaasass padammaase padme pakkhammi saavne bahule | Paadivadpuvvdivse titthuppattee du abhijimmi ||40||”

The Tirtha (i.e. governing era or discipline period of Tirthankara) came into being in the first month of the first fortnight on the previous first day of the dark fortnight of Lunar month of Shravan in Anhijeet Nakshtra (planet).1 ||40||

The Namokar Mantra and Chattari Mangal text are ab-initio- ad-infinitum i.e., it has neither beginning nor end and all other texts are composed by Shri Gautam Swami. Shri Gautam Swami was present in the Samavsaran of the Lord for a period of 30 years, precisely he composed Chaitya Bhakti and Pratikraman Path and these very texts have been given here, the Chaitya Bhakti is complete and remaining texts have been quoted from Pratikraman Path.