12.Gandhar Valaya Mantra

Gandhar Valaya Mantra
Namo jinanam, Namo ohijinanam, Namo parmohijinanam, Namo savvohijinanam, Namo anantohijinanam, Namo Kotth- buddhinam, Namo beejbuddhinam, Namo padaanusaarinam, Namo sambhinnasodaaraanam, Namo sanyambuddhaanam, Namo patteyabuddhaanam, Namo bohiybuddhaanam, Namo ujumadeenam, Namo Viulmadeenam, Namo Daspuvveenam, Namo chaudas- puvveenam, Namo atthang- maha-nimitt-kuslaanam, Namo Viyuvva -iddhi-pattanam, Namo vijjaaharaanam, Namo chaarnaanam, Namo pannasamnaanam, Namo aagaas-gaameenam, Namo aaseevisaanam, Namo ditthivisaanam, Namo uggatvaanam, Namo dittatvaanam, Namo tattatvaanam, Namo mahaatavaanam, Namo ghortavaanam, Namo ghorgunaanam, Namo ghor-parakkmaanam, Namo ghorgun-bambhayaareenam , Namo aamosahi-pattanam, Namo Khellosahipattanam, Namo jallosahipattanam, Namo vipposahi-pattanam, Namo savvosahipattaanam, Namo manbaleenam, Namo vachibaleenam, Namo kaaybaleenam, Namo kheersaveenam, Namo sappisaveenam, Namo mahursaveenam, Namo amiysaveenam , Namo akkheena-mahanasaanam, Namo vaddhmaanaanam, Namo siddhaayadnaanam, Namo bhayvado mahadi, mahaaveer – vaddhmaan-buddhriseeno chedi |

Meaning of Gandhar valaya Mantra
My obeisance to Jinas || 1||

I bow down to Jinas having partial direct knowledge of clairvoyance.||2||

I bow down to Jinas possessed of supreme clairvoyance knowledge .||3||

My obeisance to Jinas endowed with complete clairvoyance knowledge||4||

I bow down to omniscient possessed of infinite knowledge .||5||

Just as the owner of the granary keeps different kinds of grain each in well protected separate places, in the same way in whose intellect there are separate places for storing scriptural treatises and their meanings due to majesty/glory of penance, they are Jina equipped with intellect like apartments of granary. I pay my obeisance to those Jina, the Possessor of Koshth –Buddhi.||6||

Just as even one seed sowed in the fertile land gives more seeds in the course of time, similarly in which intellect there is power of grasping the full text of the treatise and many other matters by grasping only one couplet of verse or sentence, is called Beej-Buddhi, who are possessed of this type of Beej-Buddhi due to glory of penance, they are called Beej- Buddhi Jina. My obeisance to those Beej- Budhi Jina.||7|| The full text and its meaning of any treatise is grasped by grasping only one couplet/sentence at the beginning or at the end or from any where of that treatise, is Padaanusari –Buddhi. Who possesses that Padaanusari-Buddhi by the glory of penance, I bow down to such Padaanusari Jinas.||8|| By which supernatural power as many as set of words produced by humans, horses, camels, elephants, etc. whether alphabetic or non-alphabetic or mutually different in the armory of the Chakravarti which is twelve Yojan long, nine Yojan wide, are comprehended, simultaneously, is Sambhinna-Shroti super natural power. Who is possessed of that supernatural power, owing to penance, they are possessor of Sambhinn Shrotri Riddhi. My obeisance to all such Jinas.||9||

Those who embrace aversion from worldly life on their own seeing any cause of aversion without expectation from preaching from others, they are called Swam-Buddha (Self enlightened one. My obeisance to all these Swam-Buddha Jinas.||10||

Those who embrace aversion from worldly life by any one motive without preaching of others, such as Vrashabh etc. due to disappearance of Nilanjana, I bow down to those Pratyekabuddha Jina.||11||

Those who eminent person attached to sensual enjoyments embrace aversion from worldly life seeing any transitory sign or form in their own body etc. organs, are called Bodhit-Buddha, who embraces aversion from worldly life without preaching of others, are also called Bodhit-Buddha my obeisance to them. ||12||

My obeisance to Rijumati-Manahparyaya gyani Jina (Those possessing knowledge of other’s thought form like telepathic knowledge).||13||

My obeisance to Vipulmati gyani Jina i.e who are having knowledge of other’s any thought form, i.e, whether straight, or crooked, mental, verbal or of physical subject matters present in others mind.||14||

My obeisance to the possessors of Abhinndashpoorva Jina (i.e. saints having knowledge of 10th Vidyanuvad Purva). ||15||

My obeisance to Utpaadaadi Chaturdas Purvadhar Jina (i.e. Acharya possessing knowledge of 14 Purvas).||16||

Those who know auspicious- inauspicious signs of Jeeva by eight motives/causes i.e. efficient causes, viz. organs of body, sound (voice), marks/sign on the body, cut (cut caused by celestial beings, demons, Rakshas (devils), human and animal), Bhaum (supernatural knowledge pertaining to earthy treasures), dream, Antriksh (knowledge of worldly affairs obtained from the rising and setting of planets keeping in view of all these causes, they are skilful in eight efficient causes, I bow down to all such Astang- Nimitt- Kushal Jina.||17||

My obeisance to the possessors of Vikurvan supernatural power Jina i.e., possessors of Vikria Riddhi. ||18||

My obeisance to all Vidyadhar Jina who are well-versed in Angpurva, Vastu, Prabhrit etc. learnings (Different kinds of scriptural knowledge i.e. Shrut Jnana).||19|| I bow down to those eight types of Charandhari Jina who are expert in unhampered walking on the water, in violence-less movement without bending the knees, in walking on the spider’s web, to become very small, in walking over the fruits without harming its insects, in walking on the seed and sprouts without inflicting Jeevas living on them, in moving in the sky sitting in comfortable or standing posture, in unhampered moving, on smoke, fire, mountains and tissues of trees without harming them. ||20||

My obeisance to all those Pragya-shraman Jina i.e. highly intellectuals who are possessors of following intellect, viz. (1) Autpattiki Buddhi (i.e. intellect which comprehends instantly the true nature of thing never seen, heard or reported here-to-fore and in unhindered success), (2) Vainayki-Buddhi (i.e., intellect which is capable of completing a different task, can comprehend the spirit of letter of trio- Dharma, Artha (material prosperity), Kama (Sensual pleasures) and is fruitful in the world as well as in the world hereafter, (3) Karamja-Buddhi (i.e., intellect developed by practical experience, (4) Parinamiki- Buddhi (i.e., intellect which fulfills its purpose by means of inference, reasoning and analogy which develops with the maturity of age and which results in well-being and salvation.||21||

To wish non-existent meaning is called Ashish and whose Ashish is poison, they are Ashirvish saints, my obeisance to them. If they say any one, “die”, then he dies and if say any one ‘become poison-less,’ then that Jeeva becomes poison-less i.e. unaffected by poison, though such saints do not do such acts i.e. do not use those supernatural powers, but it is merely demonstration of the power gained by penance. ||22|

The Muni whose mere look is sufficient for destroying any one or where a mere glance is suffice to destroy the effect of poison, is Drishtivish supernatural power, I pay obeisance to those Drishtivish Jina .||23|| The Muni who resolves to observe fast on any one day out of 5th, 8th & 14th day of any lunar month, after that even if no food-intake is gained for further two or three days, then they carry on those non-gained days as usual, such saints are called possessors of Ugra tapa i.e. capable of enduring unimaginable hardships unflinchingly, I bow down to such saints of Ugra Tapa.||24||

The Muni whose luster and strength of the body increases every day like moon of bright fortnight even after observing fasts for four-six days, they are Dipta Tapa Jina i.e., the Muni who gain great radiance of the body and power of great endurance, my obeisance to those Dipta Tapa Jina.||25||

The Muni who do not excrete because of absorption of all the four types of food-intake like drops of water fallen on the fire-heated iron. They are called Tapta-Tapa, I bow down to such Tapta- Tapa Jina.||26||

The Muni who are in readiness for undertaking complete fast for fortnight, month, are possessors of Maha-Tapa Riddhi (i.e., great penance supernatural power) or who are endowed with Anima etc. eight virtues (i.e., power of becoming too small, too big, too light, too heavy etc. are adorned with eight types of virtues of the power of movement on the water, sky etc. (Charan Riddhi), are holders of two kinds of Akshin Riddhi (Akshin Mahalaya & Akshin Mahanas supernatural powers ) Akshin Mahanas – i.e., power by virtue of which a whole army of a great emperor fed out of the small pot from which the Muni has been fed. Akshin Mahalaya- i.e. the power of miraculous effect of the asceticism whereby all kinds of living beings may get into in a small place in the ascetics presence without over crowding; are living form of Sarvoshadhi (i.e., curative virtue of all diseases); are capable of transforming ordinary food on their hands into the food of desired taste (i.e., from bitter to sweet, ordinary food into nectar, etc.); are possessed of infinite power even more than the Indra; are associated with Ashirvish and Drashtivish attainments (supernatural powers); are possessors of Tapt Tap super natural power; are possessors of all learnings and are capable of knowing all the activities of the world through sensory, sensory cognitive, clairvoyance and telepathic knowledge; are Muni possessed of great penance (Mahatap Riddhi) supernatural power, my obeisance to all those great ascetics. ||27||

The Muni who engross in meditation in terrible caves of mountains frequented by violent lions, tigers, etc. and in cremation ground infested with abundant of wind, mosquitoes, etc. and are prepared to endure copious inflictions, they are holders of supernatural power of performing hard penance even after illness, my obeisance to those Muni assuming ghor Tapa. ||28||

Muni who are ever ready for increasing their accepted penances even suffering from terrible diseases and living in most terrible lonely place, they are called possessors of Ghor Prakram Riddhi (i.e. vehemently vigorous valor supernatural power), I pay my obeisance to those Ghor Praakrama Ridhi.||29||

Muni who are observing celibacy for a long time without any transgression and due to destruction- cum-suppression/subsidence of conduct- deluding Karma their all nightmares have been destroyed, they possessors of Ghor Brahamacharaya Riddhi (i.e., possessors of fault-less celibacy that is not sullied even in dream), I bow down to those possessors of Ghor Bramhcharaya Riddhi). ||30||

In some treatises there is mention of Aghor-gunbrahamachari. With respect to this, its meaning is given thus- ‘Brahamh’ means conduct consisting of five vows, five Samiti, and three Gupti as it is the cause of calmness, Aghor also means who are possessed of virtue of calmness that is Aghor Guna. Those who observe Aghor-gun are Aghor-gun Bramahchari. Because of the effect of which the power of destroying/pacifying inflictions, diseases, famine, enmity, strife, murder, fetter, obstruction, etc. has been produced, they are Aghor-gun-Bramhachari, my obeisance to those Aghor-gun Bramahachari.||31||

‘Aam”, i.e., uncooked food, who possess power of using it as a medicine, are called possessed of Amoshadhi Riddhi (i.e. power to cure diseases by mere touch of hand, my obeisance to such Amoshadhi possessors Muni.||32||

‘Kshvela” means spit, phlegm, saliva etc., precisely that “Kshvela” is their curative/medicinal power and who are possessed of that power, are Kshvelausadhi possessed Jina, my obeisance to such Kshvelaushadhi possessed Jina.||33||

The dirt of the whole body is called ‘Jalla”, i.e., sweat, whose that very sweat becomes medicine, are Jalloaushadhi-possessed Jina (i.e., the power by which a disease is cured by mere contact with the dirt of the body), my obeisance to all those Jina possessed of Jalloaushadhi Riddhi .||34||

‘Viprush’ means ‘Brahmbindu’ i.e., seminal fluid, precisely that seminal fluid becomes medicine by virtue of penance, that are called Viprashadhi Praapta Jina, my obeisance to all of them.||35||

‘Sarva’ means bodily secretion, blood, meat, fat bone, marrow, semen, lungs, blackness of the body, urine, bile, intestine, excrement, nail, hair, whose all these have become medicine, are called Sarvoaushadhi Praapta Jina, i.e., where even the wind of the above parts has touched the body of such saints, becomes endowed with curative virtue. My obeisance to those possessors of Sarvoaushadhi supernatural power.||36|| Not to depress even after continuous pondering/ reflecting over all the six matters/substances associated with infinite Artha Paryay & Vyanjana Paryay with perceptible past, present, and future as mentioned in ten parts of scriptural knowledge is called mental strength and those possess this mental strength are called powerful by mind. I bow down to these Jinas possessed of mental strength. [The continuous change that takes place in consciousness is Jeeva’s Artha Paryay and its existence as a particular organism as a man, a deva, etc. with determinate age is Vyanjana Paryay of Jeeva. Jeeva and Pudgal (matter particles) have both types of Paryay (i.e., mode) and other four Dravyas have got only Artha Paryay i.e., intrinsic change of Dravya is known as Artha Paryay and all the six Dravyas have this Artha Paryay, whereas Vyanjan Paryay has a pretty fixed duration of existence]. ||37||

The Muni who don’t distress even after reciting twelve parts of scriptures many times, that recitation by Muni is called vocal strength and Muni who possess vocal strength through glory of penance are called Muni of vocal strength, I bow down to them. ||38||.

Muni who are capable of lifting all the three universes by a finger of their hand and keeping it in another place are named as possessors of bodily strength, I pay obeisance to them ||39||.

Power of changing food into milk is Ksheersravi supernatural power. The poison, etc evil food caused to be fallen/given in the hands of Muni is transformed into milk or it begins to give taste like milk by the effect/glory of great penance, such Muni are called Ksheersravi Jina, my obeisance to them ||40||

‘Sarpi’ means Ghee (purified butter), the power of transforming taste-less food into delicious, i.e. the power of production of the nourishing and strengthening effect of Ghee out of tasteless food. Muni who are possessed of this power are holders of Sarpisravi Riddhi, my obeisance to those Jina ||41||

The Hindi word ‘Madhur’ connotes sweat juice/taste or there is also Madhusravi text and according to the word ‘Madhu’, the jaggery, course-sugar, sugar, etc. is grasped because these all are of sweet taste, who are capable of transforming the whole food kept in their hands-bowl into taste of jiggery, course-sugar, sugar, etc. are Madhusravi or Madhursrsvi Jina. My obeisance to them.||42||

In whose hands the food intake transforms into nectarous taste, they are Amritsravi Jina, they used to take divine food even living here. My respectable salute to those Amritsravi Jina ||43||

Those who have miraculous power of making never- ending food of a particular kitchen after intake of food by them, they are Aksheen Mahaanas. From which pots the food to such saint is given that food does not reduce even feeding whole army of a great emperor (Chakravarti) till sun- set of that day by the glory of penance of such great saints, my obeisance to them. The meaning of word ‘Mahaanas’ is also kitchen of a particular house, therefore, it has dual meaning i.e., never-ending abode & never-ending meal, hence meaning of both is that after offering food consisting of cooked rice, Ghee or wet-grains, etc., to possessors of Aksheen Mahaanas Riddhi, the food is not reduced /exhausted even after feeding food to a great army of a great emperor (Chakravarti), and who even after living in a small cave measured only four hands, the whole army of that great emperor can live in that cave, he is possessor of Aksheenaavas Riddhi. My obeisance to those Jina, the possessors of Aksheen Mahaanas & Aksheenavaas Riddhi which is also called Aksheen Mahaalaya Riddhi ||44||

My obeisance to all places of salvation of Siddhas, the liberated souls. Or the word Serv-siddha should be grasped as all the above said Jinas as no other Desh-Siddh and Sarv- Siddha are found other than above said Jinas, precisely, these very Arihantas become Siddha. Which are Ayatan (Receptacles of right perception, i.e., true Lord Arihanta, Scriptures and Guru and followers of all of them) of all Siddhas, they are Sarava- Siddhaytana. They include all man-made & natural temples, the abodes of Jina-idols, Iishatpraagbhar, Uurjyant, Champa, Pavaanagar, etc. places of salvation of Siddhas, my obeisance to all these places of salvation ||45||

My obeisance to the innate, distinctive, possessor of specific sensory knowledge etc. three knowledges or to Bhagwan Mahaveer, Vardhman, Buddha and Rishi having excellence of worshipfulness. All these are other names of last Teerthankara Mahaveer, because Rishi is the name who is possessor of direct knowledge (i.e. by soul without any external help) or endowed with supernatural power, Lord Mahaveer was both, the holder of direct knowledge gained by soul and was also endowed with supernatural power,hence he was a Rishi. Possessor of prudence differentiating between worthless and useful is called Buddha, the enlightened Lord was having that prudence, and hence he was Buddha. At the time of coming into the womb of the mother, the relatives and friends performed great worship of his parents as he caused rain of gems and seeing the growth of abundant prosperity, the relatives & friends named him as Vardhman. At the time of auspicious bathing (Anointment) ceremony of Lord Mahaveer, the Indra became doubtful in his own self that how the small body of Lord Mahavir could be able to endure water filled in large round pitchers (Kalash)? At that time the Lord for showing his strength, caused the Sumeru Mountain shaken by the toe of his feet for removing the misgiving of Indra. Because of this incident the Indra named him as Veer. When the Lord was playing with his friends on a tree in his youth, the celestial plane of Sangam Deva passing through that tree began to stumble, and then the deva disguised as a terrible hissing serpent wrapped the tree for frightening those youths including the Lord. Mahaveer did not afraid of him and got down from the tree keeping his feet on the hood of the serpent. Because of such courage, Sangam Deva named him as Mahaveer. When the Lord absorbed in the equanimity mode assuming penance in Varanasi, the Rudra (who after accepting Muni initiation are deviated from the right path while studying the tenth Vidyanuvad Purva, i.e., Shrut Gyan are called Rudra) caused great calamity for deviating him from meditation, and because of winning of that calamity, the Rudra named him as Mahati Mahaveer.

Here, in the Prakrit word “Chedi”, the “Ch” denotes the aggregation of above names of the Lord and the “Iti” is used here to denote the kinds of ‘cherished deity’. Hence, these types of cherished deities are worthy of being eulogized in the beginning of scriptures. This is the meaning of the word “Chedi”.

Jassanteeyam dhammapham niyacche tassantiyam venaiyam paunje | Kaayen vaachaa manaasavi nichcham, sakkaraye tam sir- panchmen ||

All the Tirthankaras are laudable and worshipful, even then why did the author of treatise, Gandhar Deva, eulogize only Lord Vardhman? Apprehending such misgiving, the Gandhar Deva replies thus- in whose proximity I gained the principles and religious observations of the religious path, I pay reverence to Him three times in a day by mind, speech and body, not only I pay reverence but I bow down with bending both knees, hands and head i.e., Panchang Namaskar. ||1||

Thus the sixth chapter of Gautam Gandhar Vani completes.