Baladevas (Balbhadras), Naraayanas and Prati Naraayanas

BALADEVAS (BALABHADRAS), NĀRĀYANAS AND PRATI-NĀRĀYANAS
There have been nine Baladevas as below : (1)	Vijaya (2)	Acala (3)	Dharma

(4)	Suprabha (5)	Sudarsana (6)	Nandī

(7)	Nandimitra (8)	Rāma (Padma) (9)	Balarāma

There have been nine Narayaṇas as below
(1)	Tripṛṣtha (2)	Dvipṛṣtha (3)	Svayambhū

(4)	Purusottama (5)	Puruṣa-Sinha (6)	Puruṣa-pundarīka

(7)	Puruṣadatta (8)	Laxmaṇa (9)	Kṛṣṇa

There have been nine Prati-Narayaṇas (Anti-Narayaṇas) as below (1)	Asvagrī va (2)	Tāraka (3)	Meraka

(4)	Madhu-Kaitabha (5)	Nisumbha (6)	Bali

(7)	Praharaṇa (8)	Rāvaṇa

(9)	Jarāsandha.

The first five Nārāyaṇas beginning from Tripṛṣtha worshipped the five Tīrthankaras from Ṡreyānsanātha onwards respectively. The Nārāyaṇa Puruṣadatta was there in the interval period between the Tīrthankara Ara and Malli. The Nārāyaṇa I axniana was there in the interval period of the Tīrthankaras Muni-Suvrata and Nami and Kṛṣna was there during the period of the Tīrthankara Neminātha. The elder brothers of Narayaṇas are Baldevas and the enemies of Narayaṇas are called Prati-Nārāyaṇas.

Seven Great Jewels of Nārāyanas
The Nārāyanas are graced with seven great jewels : (i) Power (Ṡakti), (ii) Bow (Dhanuṣa), (iii) Mace (Gadā), (iv) Wheel of Weapon (Cakra), (v) Sword (Kṛpāṇa), (vi) Conch (Ṡankha) and (vii) Royal rod (Danda). They are also called Ardha - Cakravartīs (semi-monarchs) or Vāsudevas.

Four Great Jewels of Balabhadras (Baladevas)
The Baladevas are graced with four great jewels : (1) Rammer (Mūsala), (2) Plough (Hala), (3) Chariot (Ratha) and (4) Necklace of Gems (Ratnāvalī). The nine Prati-Nārāyaṇas are killed by the Wheel of Weapon of the Nārāyanas by them and they take rebirth in the hells. All the Nārāyanas are bom as divinities due to the austerities in earlier birth and desires for future (Nidāna). Tater, they are bom as Nārāyanas and go to hells due to attachment in sensualism. Eight Baladevas have attained salvation and the last one has attained the Brahma heaven. This last Baladeva will descend from the heaven and will be salvated in the era of Tord Kṛṣna. (See Table 3, 4 and 7 at the end of the book).

MARYĀDĀ-PURUSOTTAMA RĀMACANDRA
(THE MODEL OR BEST MAN OF PROPRIETY OF CONDUCT) There were four queens of Daṡaratha-the king of Ayodhyā. Their names were as follows: (1) Aparājitā (Kauṡalyā), (2) Sumitrā, (3) Kaikeyī and (4) Suprabhā. The queen Aparājitā gave birth to a son named Padma or Rāmacandra. Taxman a was bom of the queen Sumitrā. Kaikeyī gave birth to Bharata and Suprabhā gave birth to Ṡatmghna. Thus, the king Dasaratha had four sons. The king made them worthy and skilled through proper studies etc.

The City of Lankā
Once, in the holy assembly of Ajitanātha - the second Tīrthankara, Bhīma and Subhīma, the Tords of demons, pleased with the Vidyādhara Meghavāhana out of affection for his earlier birth, told him, “O dear Son, there are thousands of excellent beautiful islands and continents in the Tavaṇa ocean. Among them, there is one ‘Rākṣasa Dvīpa, which is 700 Y long and 700 Y wide. In its center, there is a mountain named Trikūtācala, which is 9 Y high and 50 Y wide. Under this mountain, there is the city of Lanka which has the area of 30 Y. O Vidyadhara! you go to that city along with your family and relatives and live there with pleasure.”

After saying so, the Indra Bhīma also gave him a necklace protected by deities. In this lineage, the queen Kaikasī of the king Ratna-sravā gave birth to a brilliant and brave son. This boy pulled out the necklace by his fist which was given by Indra Bhīma to Meghavāhana and was guarded by one thousand mansional deities of Nāga - Kumāra category, whose shining rays were spreading out in all directions and which was not put on by anybody because of the fear of the demons. The mother put this necklace on the neck of the boy with great affection. This resulted in the appearance of nine more faces of the boy in the necklace besides his original face. So the parents named the boy as Dasānana (ten - faced) due to this effect. The queen Kaikasi, later gave birth to three more children named Bhānu-Karna, Candranakhā and Vibhīṣaṇa. All these people were called as of Rākṣasa lineage because of the residence in the city of Lankā awarded by the demons (Rākṣasas).

The Marriage of Sītā
Sītā was the daughter of queen Videhā and king Janaka of the city of Mithilā. At appropriate time, the king Janaka got constmcted a Svayamvara Mandapa (suitor selection assembly hall) for the marriage of his daughter - Sītā. He declared that whosoever causes the mounting of the Vajrāvarta (admantine) bow, will be given Sītā in marriage. Ṡri Rāmacandra mounted this bow. In addition, Laxmaṇa mounted the Samudrāvarta bow. Sītā garlanded Rāmacandra and the Vidyādhara Candravardhana married his eighteen daughters with Laxmaṇa. At the same time, Kaikeyī, the mother of Bharata saw his detachment and she asked Janaka to hold 'suitors assembly' again which resulted in the marriage of Bharata with Loka - Sundari, the daughter of the king Kanaka.

The Exile of Rāmacandra
At an appropriate time, the king Dasaratha got detached from the world and he decided to get himself initiated to sainthood after handing over the reigns of his kingdom to Rāmacandra. At the same time, Bharata also felt detachment and got prepared for initiation. In the meantime, the mother of Bharata - Kaikeyī got perturbed and went to her husband - Dasaratha with some thoughts. She had a talk with him for some time and then, reminded him of the boon he promised her while serving by her as a good charioteer earlier at the time of their marriage and which was held in trust until now. After seeking permission from her husband, she asked for the boon. She said, “Please award the kingdom for my son Bharata." The king Dasaratha granted the boon for her and called Rāmacandra. He conveyed all this news to him in heart-broken words. Rāmacandra-the best man of the propriety of conduct, explained Daṡarat ha in various ways and made him free of grief. He, then, left for the forest alongwith his brother Laxmaṇa and wife Sītā. Later Dasaratha also got initiated to sainthood. Bharata took over the reigns of the kingdom under heavy insistence.

The Death of Rāvana
During the forest-dwelling period of Rāma, Rāvaṇa deceitfully abducted Sītā. Rāma started war with Rāvaṇa with the assistance of Hanumāna and Sugrīva like Vidyādharas etc. Ravaṇa was Prati-Nārāyaṇa and he was killed in the battle-field by Laxmaṇa through his own wheel- gem (Cakra-ratna, a weapon). Laxmaṇa became Nārāyaṇa because of the same wheel-gem.

The Expulsion of Sītā
The Balabhadra Rāmacandra and the Nārāyaṇa Laxmaṇa had been ruling the kingdom of Ayodhyā happily for a good length of time. However, one day Rāmacandra got a news of infamy about Sītā without any cause. This led Rāmacandra to send the pregnant and innocent Sītā to forest deceitfully. When the perplexed and lonely Sītā was lamenting in the forest, the king Vajrajangha - Lord of Pundarīkapura had also come to the same forest to catch elephant alongwith his army. He took Sītā with him with great religious affection. Sītā gave birth to twin sons there. They were named Ananga Lavaṇa and Madaṇankuṡa. These two boys attained the age of adolescence gradually while pleasing their mother with their childish activities. Due to their earlier-earned sacredness (Puṇya), a Kṣullaka (highest grade of votary or Junior Jaina saint) named Siddhārtha began teaching them. He used to come instantly to teach them after offering veneration to the temples on the Mem mountain thrice-a-day daily. He taught them all types of knowledges related to weaponry and canonry in a very short time.

Fight of Rāmacandra with His Sons
Once upon a time, the wandering Nārada came to these sons of Sītā in the guise of a Kṣullaka. He blessed both the bowing princes, “You may soon be blessed with the majesties like Rāma and Laxmaṇa." They asked him inquisitively, “O lord! Who are these Rāma and Laxmaṇa ?” Nārada, then, told them all the story upto the expulsion of Sītā into the forest. After listening to this story, the princes asked Nārada,” How far is Ayodhyā from this place ?” Nārada said, “It is sixty Yojanas a far from this place.” Both the princes, then, got ready to wage war on (or invade) Ayodhya. Their mother tried to convince them saying, “Your duty is to go there and offer your regards to your father and uncle, only this, is justified for you." However, their sons said, “At this time, Rāmacandra is our enemy”. Somehow, they got the permission of their mother. After offering bowings to the Venerable salvated beings, they started for invasion on Ayodhyā. On reaching there, there began a fierce fighting in the battle-field.

Lateron, when the war-situation seemed to turn critical, Laxmaṇa, out of anger, remembered his wheel-gem (weapon) and set it in motion to kill (the younger brother) Madanānkusa. But, the wheel-gem returned back to Laxmaṇa. In the meantime, Kṣullaka Siddhārtha told all the story to Rāma and Laxmaṇa. They dropped their arms and met both their children with the present delight and with the past sadness. The sons also offered bowings to their father with proper reverence.

The Fiery Ordeal (Agni Parīksā) of Sītā
After the above war and with the permission of Rāmacandra, the great kings like Bhāmandala, Vibhīṣaṇa, Hanumāna, Sugrīva and others brought Sita from Pundarīkapur to Ayodhyā. On seeing the face of Rāmacandra in the royal assembly, Sītā stood there in a perplexed state. Rāma, then, said, “O Sītā, why are you standing there in front of me ? Be away, I don't like to see you.” Sitā replied, “There is no one as merciless as you. Was it proper to send me to forest in pregnant condition under the pretence of Dohlā (Pregnancy longings) ? Had you any mercy on me, you would have better left me in the hermitage of Jaina female saints (Aryikās). Well, O my Lord, now you be pleased with me. I am ready to obey whatever you order for me.” Rāma, then, thought over the issue and ordered for her fiery ordeal (Agni Parīkṣā). Sītā happily accepted it and said, “Let it be so.” At this point, Hanumāna, Nārada and others were highly perturbed.

The fierce fire-pit got fully blazing. Sītā eulogised & worshipped the five Parameṣthīs (Supreme souls), bowed before the Tīrthankara Munisurvatanātha and said, “O deity of fire! Bum me down if I have thought or wished for any other man except Rāma by mind, speech and body or don't inflame me otherwise.”

Praying so, Sītā jumped into the fire pit. As soon as she did so, the fire turned into cold water due to the effect of her pure character (Ṡīla). The fire-pit became a small water-tank with waves of water. This water, then, spread all over the surroundings and the people there became alarmed. But the water-waves got pacified after touching the feet of Rāmacandra. The people were, then, delighted. At that time, Sītā was seated on a lotus seat in the center of the small water- tank and the deities were showering flowers on her from skies. There was ringing of divine kettle drums. Both the sons-Lavaṇa and Ankuṣa (short names) were standing by her sides.

When Rāma saw this miraculous episode of Sītā, he went to her and explained, “O consecrated queen! Please be pleased with me and forgive me for my offences.” On hearing this, Sītā said, “O king Rāma! I am not angry on anybody. Please do not be sad. There is no fault of any kind from your side or any other person. It was all the fmition of my earlier-earned sinful Karmas. Now, I wish to have such karmas so that I may not have my rebirth as a female.”

Saying thus, Sītā indifferently hand-plucked her hairs and gave them to Rāma. Seeing this, Rāma got fainted. By the time, Rāma got consciousness through Sandal - smearing etc., Sītā got initiated as a Jaina female saint (Aryikā) by the Aryikā Pṛthvīmatī. When Rāma did not see Sītā, he became highly sad and felt very unhappy out of his anger. He, then, went to the garden full of deities to request Sitā to return to him. He saw the omniscient Sarvabhūṣaṇa- the best among the saints there and sat in the assembly compartment meant for human beings after being pacified and offering his bowings with folded hands. Aryikā Sītā, having the possession of only one white sārī, was also sitting there in the assembly compartment set for the Aryikās. Rāma was very much satisfied with the sermons of the Venerable omniscient.

Grief of Srī Rāmacandra
Once, Saudharma Indra was sitting in the assembly of the divinities .While they were discussing many religious points, there was also the mention of the mutual affection between Rāma and Taxmaṇa. Bearing this point in mind, the two empyreans- Ratnācūla and Mṛgacūla went to Ayodhyā to test their affection. They caused weeping and crying in the inner part of the palace by proteation. Some one informed Taxmaṇa, “O Tord, Rāma has died.” On listening these words, Taxmaṇa died immediately while making a sigh, “Oh, what has happened ?” Seeing this scene, both the divinities became sad and wonder-struck. They went back to their heavenly abodes. They were always under the fire of repentance. On the death of Taxmaṇa, all his seventeen thousand wives plunged into deep sorrow.

When Rāmacandra came there, he saw all the signs of death in Taxmaṇa’s body. However, he was taking him as living out of his affection. He kept Taxmaṇa’s dead body for six months and tried his best, like a mad man ,to enliven him. During this period of grief, both the sons of Sītā also got initiated after bowings to their father and with thoughts, “Test we would again be passed through the great troubles inside the womb, we should get initiation.” Many relatives and sub-ordinate kings tried to pacify Rāmcandra, but he could not be consoled and awakened. At this point of time, the divinities, who were Kṛtantavakra- the charioteer and Jatāyu- the helper of Rāma in their pre-birth, came there and they began acting haphazardly. One of the divinities began watering a withered tree while the other one started to sow the seeds on a stone. Rāma began to explain them about these opposite types of actions but he could not understand the truth himself. Later, a divinity stood before him with a dead body on his shoulders. Rāma tried to make him understand about the futility of this act. The divinity, then, said, “O Lord! You are also wandering with a dead body over you. Friendship results in similarities. You are the lord of all fools like us.” The divinity told him many other things which led to loosen the attachment of Rāma with (the dead) Laxmaṇa. He became ashamed of his own actions and getting himself devoid of grief, cremated Laxmaṇa.

Initiation and Salvation of Rāmacandra
Later, Rāmacandra handed over the reigns of the kingdom of Ayodhyā to Ananta-lavaṇa, the son of Ananga-lavaṇa, the elder son of Sītā. Rāma got initiated by the sky-moving saint Suvrata. At the same time, some more than sixteen thousand kings including Ṡatrughna,Vibhīṣaṇa, Sugrīva and others also got initiated. Twenty seven thousand prominent women (of that time) also got initiated as Jaina Aryikās by the Jaina female saint or Aryikā Ṡrīmati. Rāmacandra took permission from his preceptor and began wandering solitarily.

The saint Rāmacandra came to the city of Nandasthālī after five-day fasting for taking Ahāra (procedural purified food-intake). The city got highly blustering by the sight of his shine and sweet beauty. The words like, “O Lord! come here, stay here, the foods are pure” were pervading the sky while invitations for food were vocally extended to him. The elephants broke their binding posts and the horses began neighing and they also broke their chains. Their guards ran for their control. The king-Pratinandi got perturbed to see all this and ordered his brave men to get the saint to him. When they requested Rāmacandra, he took it as an interruption and returned back to the hermitage. This resulted in more and more perturbance among the people. Due to all that had happened, Rāmacandra resolved for another five-day of fasting and promised that he will have food (Ahāra), only if he gets it in the forest. Accidentally, the king Pratinandi went to the forest along with his queen. He saw the saint there and offered him food in the prescribed way. He was graced with five-fold wonders.

Rāmacandra had acquired the ṛddhi or prodigy (superpower) of Akṣīṇa Mahānasa (never- ending food). This resulted in having the food of the food-donation vessel in never-finishing state. After the harsh austerities, Rāmacandra attained omniscience on Māgha Ṡuklā Dvādasī. The deities came there, celebrated the incident and created the Gandhakutī, Rāmacandra had a life-span of seventy thousand years and his body height was 16 D (ID = 4 H = 6 ft; 96 ft). After destroying all the Karmas, Ramacandra attained salvation from Tungi. The model character of Rāma, Laxmaṇa and Sītā is lauded even today.

This exposition of biography has detailed the biography of the venerable Tord Vṛṣabhadeva after describing the 'order of the creation'. The life-sketch of some more prominent Ṡalākā Puruṣas has also been beautifully described. The inquisitive people should study Adi-purāṇa, Uttara-Purāṇa and I Iarivansa Purāṇa etc. for more details about the exposition of biographies.