Chapter - 6

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Shri Bhoovalaya - Chapter-6


Many incidents happen in the existing present time, in ensuing future time and in the elapsed past time and will happen. This Bhoovalaya presents clearly visible each of that incident knowing and anticipating them and this Bhoovalaya is capable of showing the abstract meditation of the Lord Arihant (Omniscient).।।1।।

Each word originating from the mouth etc. and increasing gradually like the creeper before reaching to the ear and touching the top portion of the universe (‘Siddhashila’) taking round of ‘Sarvarth Siddhi’ and pervading again in the whole universe becomes stable touching the ear i.e. the word came out from the mouth of anybody reaches upto the ear after taking round of the whole universe. Word-variforms (molecules of the same matter) have such power of swift movement. Then what is wonder in pervading the speech/sound of the Lord Omniscient came out from all organs of his body? I.e. there is no wonder.।।2।।

Elucidation- As many as words came out ab-aeterno they all are placed for ever in the space-point along with atom of time. All total of words to come in future infiltrating into those very space-points of atoms of time mix in them. By this method the entire heap of words is placed at common space-points i.e. a relation of togetherness is established. Out of this the word indicating the name of which thing we need, great sages, compose that in the form of precept knowing that by their yoga-vison. That one is called ‘Jnapak Sutra’ i.e. informative precepts or ‘Prajnapak Sutra’ i.e. placard precept or announcing precept. Exposition of that in detail is called “Sutartha Paurishi Vyakhyana” i.e. exposition of human-efforted meaning of precepts. Only great sages expert in and endowed with supernatural power of intellect can perceive the meaning of this exposition. Learned in disguised form like we cannot do this work. For example ‘Satkhanda, Agam’ and ‘Kasayapahud’ etc. have come in the Bhoovalaya. Elucidating treatise, three alphabets of कषाय (Kasaya) have been formed in the form of ‘Sutras’ collecting them precisely in two alphabets of the word ‘Pejja’ (पेज्ज). Acharyas Veersen, Jinsen have expanded these two alphabets of the ‘Sutra’ in sixty thousands hymns. Shri Kumudendu Acharya has composed those very 60,000 hymns in 718 languages joining them with the arithmetical method.

‘Kasayapahuda’ and ‘JaiDhavala’ have been taken out from arithmetic. And taking out its narration of ‘Prathamanuyoga’ (Biographical exposition related to Jain Lords & great personages), Vyas Risi has written ‘Jayakhyana’ verse. He, collecting ‘Dwadasanga’ scriptures as revealed in the divine speech (Divya Dwani) of the 22nd Tirthankar Lord Neminath, had composed Jyakhyana-verse in 25000 hymns in which there is narration of ‘Harvanshi’ and ‘Kuruvanshi’ kings joining them with Jainvansh & Munivansh narration (i.e. hierarchy of the Jina & ascetics.) From vyas upto learned of today have expanded that Mahabharat in one lakh and twenty five hymns constantly changing it by decreasing-increasing through their feat of wisdom. Hence due to not harmonizing with ‘Dwadasang’ method or because of incoherent being not coming under the ‘Navmank’ arithmetical method, Jains did not accept it.

Here doubt arises that in which way Vyasrisi has been accepted in this treatise then why in the same way he has not been mentioned in other Jain treatises?

Its solution is this that here the word Vyas, denotes three less nine crores ascetics. Among anyone great sage of them has composed it.

न्यून कोटि नवाचार्यान् ज्ञानदृक्चरणांचितान्।


That is to say- There are three less nine crores ascetics endowed with right faith, right knowledge and right conduct who are adored by Arya people for gaining four excellences of Jina Lord in the form of infinite conation, infinite knowledge, infinite bliss and infinite power. I pay my obeisance to those great sages. The त (T) group of alphabet which happens to come in the beginning of this hymn, is related with Bhagvadgeeta, Jayakhyana and Rigveda, all these three, because each and every word of Gayitri-incantation- “ऊँ तत्सवितुर्वरेण्यं” (Om tatsaviturvarenayam) etc. is related with ‘Rigveda’, ‘Jayakhyana Geeta’ and Bhagvadgeeta and all these three appear in that Gayatri incantion upto 54 hymns each till its end. The accumulated form of collection of all those comes in one ‘त’ group of alphabets according to the arithmetical method. The alphabet ‘त’ is successively coming ab-aeterno.।।2।।

When the Lord attains Omniscience destroying destructive karmas then he instructs whole universe by his divine speech, afterwards at the time of destroying non-destructive karmas when he before it, performs emanation i.e. extricates his soul-prints from the body without leaving body (Samudghat) then after touching the entire universe through his soul-points comes back in the body, it means that earlier the Lord expressing the world by his speech comes in imperceptible form in the end becoming in atom form of entire ‘karmataka’.।।3।।

Just as at the time of extrication of soul-points, the soul-points of the Omniscient on touching the salvated souls living in the ‘Moksha’ come again in his original body (after universally pervasion of soul-points of Omniscient (i.e. Lokapuran samudghat), similarly ‘karnataka’ language taking the shape of 18 great languages and conceiving 700 small languages within itself which causes it to take the shape again of karnatak-script-form, is this Bhoovalaya.।।4।।

On multiplying 700 small languages and 18 great languages by 64 alphabets in aforesaid order the language of ‘Suparnakumar’ (Garuda), ‘Gandharna’, ‘Kinnar’, ‘Kimpurusha’ ‘Hell’, ‘Tiryamch’ (animal), Bheel (Pulinda) humans and celestial being, comes out.।।5।।

Just as different sorts of dancing activities are manifested by the art of deep tone/sound (as of a ‘Vina’ or drum), similarly at the time of multiplying aforesaid three tables of multiplication even & odd digits go on coming out. Pure & impure objects/matters are manifested by those resultant figure and fractional digits.।।6।। Just as adding ह (h) (60) and क (K) becomes 88 then adding 8 and 8 become 16, then adding digit 1 (one) and 6 of that 16 together comes uneven (odd) digit 7.

This ह (h) & क (K) bond has appeared from ‘Bandha Pahuda’ (Scripture of the bond) where there is subtle and most subtle exposition.।।7।।

Only spiritual saints can tell this process of digit.।।8।।

We will tell the name of that process in brief. In “Bandh-Pahud” it begins from ‘Visham-yoga Bhang’ (i.e. uneven fractional yoga).।।9।।

Even-uneven digits are made precisely in ‘Visham yoga Bhang’.।।10।।

The words which are formed from those digits they all are unrepeated.।।11।।

The entire ‘Dravyaama’ (Twelve parts of scriptural knowledge) is manifested by this process.।।12।।

That “Dravyagama” becomes in the form of one each mass of digits then emerges “Vakati” in Telgu language, “Ondu” in “Kanhri” language, “Omnu” in Tamil language and Similarly “OM” in other languages.।।13।।

The digits of all languages manifest in those heap of words. Now I will describe the names of 88 Bonds.।।14।।

‘Sarvabandha’ (All bond), ‘NoSarvabandha’ (Not all bond), ‘Utkrashta bandha’ (Excellent bond), ‘Anutkrishta bandha’ (Not excellent bond), Jaganya bandha (Lowest bond), Ajaganya bandha (other than lowest bandha) ‘Sadibandha’ (which has its beginning i.e. Rebinding of karmas), ‘Anadibandha’ (beginningless bond/binding of karmas), Dhruva bandha (constant binding of karmas), Adhruva bandha (Non-eternal bond), Nikhil bandha (Entire bond), Bandha Swamitva (Ownership bond), Bandha kala (Time of bond), Bandhantara kala (Intervening binding time-bond), ह (h) क (k) Bandha, Sannikarsa (i.e. ह (h) क (k) close together bond), ‘Manglikva’ ‘Bhama-bhag’, Kshetra bandha (Region bond), Pariman bandha (quantitative bond), ‘Sparsh bandha’ (Touch bond), ‘Kalantar bandha’ (Intervening time-bond), Bhava bandha (Psychical bondage of karmas), Alpabahutva bandha (comparability of qualities in matters-Bond), thus these are 22 Bonds.।।15-29।।

By multiplying these 22 bonds by ‘Prakrti’, Stithi, Anubhag and Pradesh bonds becomes 22X4=88 kinds. ।।30।। Which aforesaid multiplication by ‘Prakrti’, ‘Stithi’, ‘Anubhag’ & ‘Pradesh bandha’ is 8, 8 multiplying that again by 8 or eight karmas becomes seven hundred four (88X8=704).।।31।।

By subtracting four from that (704-4=700) then it remain 700.

The evidence of these small languages emerges from the languages of animals, celestial beings and of humans which Brahmi devi, the daughter of Yasashvati Devi had learnt from Lord Vrashabhnath. These language because being in the form of incarnation of the doctrine of karmas in ‘Navmank’ form, have been transformed in ‘karmatak’ language form. Saying so, this Bhoovalaya-verse incorporates these languages within itself like alchemy.।।32-33।।

Bahubali had learnt 64 skills (arts) from Lord Rishabhnath. The language of the Karnataka country had conceived the entire refinement/modesty i.e. mildness of manner within itself.।।34।।

The Karnataka language contains the tale of karmas as also the tale of release from the karmas, hence many stand-points are conceived in it. To tell them in brief then the one is right stand-point and the other is false stand-point. Due to existence of infinite stand-points or due to existence of 363 doctrines, each stand-point/doctrine considers itself as the most excellent considering all other remaining as trifle. Hence it is false view-point because the object is not only that much which part of the object it describes, other parts also belong to that object. Due to neglecting those remaining parts proves itself as the false stand-point it is called one-sided narration. The right stand-point is just opposite to it, as it assimilates and connects all parts of the matter with regard to different sorts of considerations. Hence it is called by different names as right stand point, real stand point, authentic stand point etc. Thus there are right stand point & false stand point. Which describes all false stand-points & right stand-points and establish better/right co-ordination between them is karmataka language. Knowledge obscuring etc. eight karmas have subdued all the worldly beings, which narrates all those ab-aeterno infinite Jeevas, is this karmataka language, hence all the right stand-points and false stand-points are included in it.।।35।।

When this Bhoovalaya treatise is studied with faith then false stand-point go out and only beneficial right stand point is left over.।।36।।

When this human being understands the nature/essential properties of right stand point & false stand point then he creates interest in the Jain religion i.e. the Jainism enters his innerself.।।37।।

The mind of this human being tends to engage in the touch etc. all the five senses, due to this the fickleness generates in his mind, this Bhoovalaya treatise roots out that.।।38।।

When the aforesaid fault is removed thereby the mind becomes depurate then he naturally gets the power to know the reality through arithmetical method in all the languages.।।39।।

When the entire secret mystery of arithmetical science is obtained then what is the reason of delay for the grandeur of all the three worlds to come in his hands ?।।40।।

In this way this arithmetical science causes the soul to attain salvation.।।41।।

All the languages of the world are included in this Bhoovalaya scripture i.e. many different types of languages emerge in it.।।42।।

Which several types of doctrines opposite to each other are in vogue on the surface of this earth this Bhoovalaya makes them meaningful and successful by binding all of them in the thread of unity.।।43।।

The reader of this Bhoovalaya treatise at least necessarily gets the ability of assuming/accepting minor vows conformable to Jainism.

When he gets interested in minor vows (Anuvrata) then he also has complete belief/faith in the fact that the speech of Lord Mahavir contains seven hundred eighteen languages just as exist in this Bhoovalaya treatise.।।45-46।। When there is belief that the speech of Lord Mahavir enlightens the entire reality/elements in seven hundred eighteen languages then that ‘Jeeva’ feels a kind of splendour/delight in his heart and the power to produce that splendour rests in this Bhoovalaya treatise of the Lord Jina.।।47-48।।

The speech of Lord Jinadeva which consists of multiplication of 64 alphabets, is not unmeaningful.।।49।।

When he feels such kind of conviction then that ‘Jeeva’ brings those 64 alphabets in his experience in multiplication form and easily becomes scholar/knower of twelve parts of ‘Jinwani’.।।50।।

Whatever comes in the experience of that great man, this Bhoovalaya expresses that very one.।।51।।

As many as there are differently spreaded 363 doctrines in the world which describes unifying them by binding in nine digits through 64 alphabets, is this Bhoovalaya.।।52।।

Duality i.e. two and non-duality (monoism) i.e. one joining these together becomes three which is being in the form of gems-trio, is in the form of “Anekant”, the doctrine of manifold predications and consists of “Omkar” which is coming ab-aeterno, Kumudendu Acharya expressing that very digit of that “Omkar” in 64 alphabets has composed this Bhoovalaya treatise, hence it is relatively ‘Sadi’ (which has its beginning) and relatively is also in ab-aeterno (Anadi) form.।।53।।

People try to prove the superiority of their respective revered deities asserting that the ‘Shiva’, ‘Vishnu’, ‘Jina’, ‘Brahma’ etc. are great Deity who reside in ‘Kailash’, ‘Vaikuntha’ (Heaven of ‘Vishnu’) ‘Satyaloka’ etc. and increase mutual opposition with each other showing partiality towards them, but Shri Kumudendu Acharya, the composer of Bhoovalaya has given no place of that mutual opposition and has described the path of spirituality, precisely conducive to well-being of all living beings, accordingly he attemted to remove mutual hostility opposition spreading through Bhoovalaya the doctrines/principles received from ‘Samavsaran’, in all the ten directions of the world.।।54-55।।

All the scriptures (Prabhrat) have emerged from the twelve parts of scriptural knowledge. ‘Prabhrat’ mean explaining entire scriptural knowledge (Ved) in briefest possible words, hence it is named as “Prabhrat” which points out great subject-matter in brief. How it is so, describing further-The word ‘Tattvamasi’ (तत्त्वमसि) came out from the speech of Lord Mahavir, it means ‘तत’ i.e. that (वह) “Tvam” (त्वं) means-‘thou’ (तू), “Asi” (असि) denotes “is” (है), “i.e. thou alone is that”, such is the meaning of “Tattvamasi”. By this it is proved that “Tat” i.e. salvated soul “Parmeshti” i.e. O soul! you yourself alone is the salvated soul.।।56।।

Because of full of great incantantions of dignified grandeur such as “Tattvamasi” (तत्त्वमसि) “असि आ उ सा” (“Asi Aa u sa”) etc. this Bhoovalaya is known as, ‘Great accomplished-verse’.।।57।।

People talk of tolerance for some or the other reason but because of impatience (i.e. nature not enduring others view points) the real tolerance does not manifest. The disposition of compassion is a must for the spirit of tolerance, the tolerance cannot manifest without compassion as has also been said – “दयामूलो भवेद् धर्मः” i.e. where there is compassion the religion exists there. How the religion would appear in the absence of compassion? To be compassionate is the nature of the soul, hence precisely characteristic of the soul consists of compassion. Hence in the presence of compassion the tolerance comes on its own. All the vows are observed precisely, for safeguarding the compassion, for example- “अहिंसाव्रतरक्षणार्थ मूलव्रतं विशोधयेत” i.e. Basic vows should be depurated for the protection of non-violence vow.।।58।।

All worldly beings are equal with regard to Karma-bondage.

Just as the visible small being is ensnared in the trap of ‘Karmas’, similarly big beings are also subdued by karmas. Because of this very reason judicious saints understand all beings just like their ownselves and due to this reason they keep compassionate disposition towards all, big and small beings. When the soul of all beings is similar then they must be having same kind of experience of pain/grief therefore we must show compassion to all.।।59।। When such kind of feelings come in our heart then the wisdom of coordination is generated. Only the person of co-ordinating nature beholds the society, country, caste, religion, deity etc. with the disposition of co-ordination. Then that co-ordination becomes full of ambrosia.।।60।।

When such kind of feelings awakens then ‘I am great, others are trivials’ such kind of inferior disposition remains absent in the heart and that time he is regarded adorable by all the three universes.।।61।।

Then as many as his attributes are there, they all becoming fruitful to the world (Bhoovalaya) cause again to attain the position of brightness.।।62।।

Then that ‘Jeeva’ because of being compassionate in the manner as described in aforesaid 58th hymns, satisfactorily attains self-well-being seeing all his attributes of tolerance in the Bhoovalaya in the form of elegant scriptural knowledge.।।63।।

By studying this Bhoovalaya treatise the man becomes tolerant for example-

One well-built handsome sage entered in a royal orchard and sat there. The King was also sleeping in that very orchard and his queens were walking hither and thither. When they saw the sage they all assembling together sat near him with the intention of hearing scriptural instructions. The sage/ascetic began to deliver religious instructions at that time on the subject of forbearance under the religion of non-violence.

In the mean while the eyes of the King were opened, he saw queens sitting near the ascetic. By misapprehension a thought struck him that the young ascetic wants to corrupt queens that is why he is conversing with them. The King being filled with anger with this thought went near the ascetic and asked him that why he is talking with the queens in vain?

The ascetic was of a very simple nature, hence he said in sweet words that he is explaining/describing the virtue of forbearance. But the heart of the King was contained precisely with some other thought, he slapped the ascetic and said “I want to see your religion of forbearance, where it is?” The saint calmly replied that the religion of forbearance was in his heart. The King again got angry, therefore, second time he assaulted him with a stick. Again the saint replied calmly, “O King! The forbearance exists not in your stick, well it is there in my mind.”

The King was filled with anger more and more, hence he cut both the hands of the saint with the sword and asked him, “Tell now where is your forbearance?”

The saint again gave the same answer that the forbearance is within him. Then the King also cut both the feet of the saint and asked, “Tell where is forbearance?”

Inspite of all this the peace of saint was not breached and said, “O King, I have already told that forbearance is within my heart. It cannot exist in your weapons.”

Then the King came to his senses and began to think that he (the King himself) is a great sinner and that he (the king) troubled him much without any purpose but the saint did not left his forbearance even on so much abundance of suffering. That great saint was very much patient & profound.

Thinking so he fell down on the feet of the saint and began to entreat objectly.

The saint told, “O King! What fault/wrong is there in this? You did your work and I did my own.” The the King said, O Lord! You are undoubtedly treasure of forbearance.”

What means is that all have to bow their heads before forbearance but this religion of forbearance cannot come without studying spiritual-learning. That spiritual-learning is the vivacious life of this Bhoovalaya hence this Bhoovalaya teaches the lesson of religion/virtue of forbearance to the entire world.

‘ष’ (S) i.e. 58 and ह (h) i.e. 60, joining these together becomes 118 and its square is 13924. By subtracting repeated digit one from it remain 13923 which are divisible by nine then the resultant figure is 1547. If that repeated figure one is added in this then it becomes 1548. By dividing this figure by nine, the resultant figure comes to 172. By subtracting one from it remains 171 which dividing by 9 becomes 19. On subtracting one from it remained 18 and adding together these two digits of 18 becomes 9 (1+8=9) what it means is that the pleasure of this world is odd and the pleasure of the world hereafter is even. This Bhoovalaya scripture explains both of these pleasures equally.।।66।। र (r) – 54 ह (h) - 60, ‘म’(m) - 42, adding all these three becomes- 54+60+52 166 + 4 170 Adding one 1 171, joining these three digits becomes 9. 170 joining one ‘Sat’ ‘Khand’ ‘Agam’ (six parts of the great Jain philosophical literature containing karmic theory=1 ण -42 and ह (h)=60, adding one 170 Sat Khand Agam adding 9 comes 179+42+60=278+1=279, 2+7+9=18. 9 (1+8) became aforesaid script.

In this way very very great subjects are experienced through this by easy method.।।67to72।।

This Bhoovalaya treatise describes in this universe, the entire subject about salvation and causes to attain the rank of “Ahmindra” in the next world (paradise) and in the end grants salvation.।।73-74।।

Lord Mahaveer accomplishing this Bhoovalaya, attained the fruit of salvation in the end, describing such grandeur this is trio-gem’s valaya i.e. ‘valaya’ in the form of gems-trio.।।76।।

Hunger, thirst etc. eighteen faults are present in whose soul in abundance they see so many differences in deities that “This deity is great that deity is inferior” but who have intense desire in their heart for destroying these 18 faults he holds in the mind that the religion/virtue of the soul in the form of gems-trio is, precisely, his own religion.।।77।।

Who, rearing opposite conception, have regarded precisely the world as their permanent home, they see only darkness and darkness in the religion of their self-soul, when their knowledge-obscuring karma is destroyed only then they gain the never ending pleasure of salvation.।।78।।

When some person is bitten by the snake then he is seen unconscious like the dead-body, if snake-poison-killing medicine is given to him then he immediately becomes conscious. On destruction of faults found in “Padrasa” the power like ambrosia generates in that ‘Padrasa’, Similarly who was rearing/having disposition of greatness or inferiority in the deity due to contrary belief, he becomes well-composed pure soul when his contrarily belief (false faith) gets out.।।79।।

Elucidation- Not knowing pure soul “this is my deity, that is my ‘Brahma’, there is only one ‘Brahma’ in this world and not any other exists hence our knowledge is monistic religion”. Having such and similar one sided vow people fail to take decision about truth, they themselves wander in this world and cause others to wander. When one “Shaiv” (follower of Lord Shiva) regards ‘Shiva’ as the greatest in the world then ‘Vaishnava’ regarding ‘Vishnu’ as the great and regarding also Laxmi along with Vishnu preaches his religion in dualistic form. Thus the opposition spreads between devotees of both the deities. Kumudendu Acharya has written aforesaid hymns for the removal of this opposition- Further Acharya shri writes hymn/precept for co-ordinating these two religions- The gems-trio religion i.e. right faith, right knowledge and right conduct, the first of all these three- right faith is regarded monistic religion, but this right faith does not take its complete form without right knowledge and right conduct.

तीर्थंकर जगज्ज्येष्ठा यद्यपि मोक्षगामिनः।

तथापि पालितं चैव चारित्रं मोक्षहेतवे।।

Teerthankara who possesses excellent sensory perceptual and clairvoyance knowledge by birth and is to attain the salvation in that very birth, also follow conduct for the attainment of salvation, then only he attains final emancipation.

Therefore, assuming right conduct is indispensable along with right faith.

Hearing the belief of the followers who call, ‘Brahma’ as monistic religion, the dualistic ‘Vaishnavas’ were grieved, hence they said that the Brahma monistic religion was not correct, precisely their ‘Vishnu’ religion (dualistic religion is excellent because Laxmi lives with the ‘Vishnu’. In this way competition began between them. Then Kumudendu Acharya asked them not to debate/fight, they should think of reality. The monoism is also excellent and the dualism is also excellent न द्वैत = अद्वैत (No monoism=dualism). Saying so negativating two becomes one i.e. there is not one without two.

Thinking seriously the meaning of the word ‘monoism’ is not ‘Brahma’ but one and the meaning of the word ‘dualism’ is not Vishnu and Laxmi but two and by joining these two which digit three is formed that becomes in the form of the doctrine of manifold predications. What it means is that relatively one and relatively two (in some respect) is correct. Hence, which includes/assimilates both of these that Gems-trio religion the “Anekant Dharma” is, precisely, excellent of all and that very is called Jainism. “कर्मारातीन् जयतीति जिनः” (Karmaratit Jaititi Jinah) i.e. who conquers all the ‘Karmas’ is called Jina and that religious conduct of Lord Jina, is Jainism, it is so beautiful meaning (of Dharama) and this very is the universal religion of all living beings. Neither dualistic nor monistics desire to retain/preserve ‘karmas’ within them, hence, precisely, the Jainism is excellent of all, it has to be accepted by all.

The Jainism is in the form of Gems-trio and the right faith has its first place in Gems-trio which is monoistic being one and after it there are right knowledge and right conduct which are in the form of dualistic (i.e. two). At this juncture the monistic can assert that his religion is excellent/eminent because it comes first, but it is not so because just as the sequence of expositing something with fundamental method (Purvanupurvi kram) is taken. Similarly the sequence of expositing of something in reverse order is also taken. The monism religion in the form of right faith comes first in the sequential order and in the reverse order the dualism comes first in the form of conduct and knowledge. In this manner which keeps all together by coordinating in them, is the religion of manifold predications (Anekant Dharma).

Just as there are two wheels for moving the cart and there is one axil between them which causes to move keeping both the wheels moving together, similarly like the axil this ‘Anekant Dharma’ (doctrine of manifold predications) keeps both the monistics and dualistic together preventing them from colliding with each other and makes them successful.।।80।।

Monism, dualism and ‘Anekant’ these three are the great religion in the form of Gems-trio and are the chief jewels of the neclace of the Lord Omniscient and the mind, speech, body, self-performed, getting done by others and approval thereof are 3X3=9 complete strands in the form of digit. 363 doctrines are included in these 9 complete digits.।।81।।

By joining one digit in that complete digit 9 comes zero along with one i.e. (10). ‘Brahmi’ script has emerged/originated from it. That ‘Brahmi’ script is also called ‘Deva Nagri’ script and it is also called as ‘Rigvedanka’. Twelve kinds of scriptures (Dwadasanga) originates from one to 9 digits. By adding one in that digit 9 (9+1)=10 originates the ‘Rigveda’ from that digit 10. This very is called “Purvanupurvi” (Expositing in sequential order) and “Paschat Anupurvi” (Expositing in reverse order) ‘Rigveda’ is like a branch of the tree of ‘Dwadasanga’. That is why the name in use of this, ‘Veda’, is “Rik shakha”.।।82।।

The ‘Rigveda’ is of three types viz. ‘Manava Rigveda’ (Rigveda of human beings), ‘Deva Rigveda’ (Rigveda of celestial beings) and Danuja (Danav-Raksha Rigveda). The protection of animals, protection of cow-Brahmins and the accomplishment of equanimity of Jainism may take place through these ‘Vedas’, Kumudendu Acharya bestows such blessings.।।83।।

Elucidation- Beginning of the Rigveda in vogue takes place from ‘अग्रिमीले पुरोहिताम’ (Agrimile Purohitam) but the Rigveda in Bhoovalaya begins from “ऊँ तत्वितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्” (Om tatviturvarenyam Bhargo Devasya dhimahi dhio yo naha Prachodayat) ‘अग्निमीले पुरोहितम्’ (‘Agrimile Purihitam’) also comes later. Vedic people used to call Jains as “Ved Bahya” i.e away from Vedas because Vedas were not agreeable to Jains. Jain treatises other than Bhoovalaya have left ‘Vedas’ considering them “not acceptable” as there is provision of violence in them, but there is no provision of violence, drinking wine, gambling, improper conduct etc. in the Rigveda available in Bhoovalaya. The improper conduct is found in the Demon’s Rigveda (Danvi Rigveda) not in of human’s & celestial being’s. There is lucid and detailed description of violence in Jain treatises and contrary to it there is also description of non-violence in the form of abandoning violence because only in the description of violence, the provision of the non-violence is made. Only the positive description of violence of the Human’s Rigveda is described in Demon’s Rigveda leaving apart the prescription of non-violence as described in Human’s Rigveda.

Due to disappearance of Human’s Rigveda only Demon’s Rigveda remained in vogue just as the twelve parts of jain scriptures have disappeared. Because of disappearance of Human’s Rigveda people adopted Demon’s Rigveda, that is why activities like animal-violence were started taking the base of the Veda, Lord Mahaveer preached non-violence for preventing vedic-violence. Swami Dayanand Saraswati also raised voice against vedic-violence. When the Rigveda was included in Bhoovalaya from then the opinion of the followers of Swami Dayanand Saraswati i.e. ‘Arya Samaja’ do towards Jainism and Jain-society has change.

Accordingly Arya Samaji learned have published laudatory series of articles about Bhoovalaya treatise in their ‘Aryamartand’, Sarvadesik ‘Patrika’ etc. monthly magazines On the basis of these series of articles, the ‘Kalyan’ ‘Vishwamitra’, ‘P.E.N.’ and ‘organisor’ etc. famous magazines have spreaded the importance of Bhoovalaya treatise in the world. Shri Bhaskarpant, the head of Banglore Arya Samaj tried to bring inviting Dr. Suryadevaj Sharma M.A, the famous learned in AryaSamaj of Ajmer and world famous learned Swami Dhruvanandi and other Arya Samaj learned in Sarvarth Siddhi, Banglore. These learned expressed their hearty happiness seeing the Bhoovalaya treatise in Banglore and Dr. Suryadevaji Sharma composed following hymn/precept in the glory of Bhoovalaya-

“अनादि निधाना वाक् दिव्यमीश्वरीयंवचः।

ऋग्वेदोहि भूवलयः दिव्यज्ञानमयो हि सः।।”

Meaning- The Bhoovalaya treatise is the form of ab-aeterno infinite speech, is divine God’s speech, is divine consists of knowledge and is in Rigveda form.

Kumudendu Acharya bestows blessings that the knowledge of Veda in vogue in prehistoric period may also be spreaded in future.।।84।।

Shri Jinendra Vardhmanank (i.e. the digit of Lord Mahaveer Jinendra) is the ninth in random order in sequence.।।85।।

That ninth called script, precisely, is in latitude.।।86।।

This Bhoovalaya treatise begins with the zero and precisely ends with zero.।।88।।

Its origin is of this sort- The digit nine has brought about from zero and that zero has emerged from the whole body of the Lord. Just as we talk opening our mouth at the time of conversation, in that way the Lord does not talk opening his mouth. It has also been said in ‘Bhagvadgeeta’, that-

‘सर्व द्वारेषु कौन्तेय प्रकाश उपजायते’

Similarly “मौन व्याख्या प्रकटित पर ब्रह्म” etc. is described also in “upnishad” i.e. silent elaboration of supreme Brahma is revealed in “upnishad” (upnishad means a philosophical work attached to Brahmans which expounds the inner meaning of Vedas).

Silent elaboration means emerging sound from all organs of the body of the Lord Omniscient. Uptil now it could not be clarified but from the time when this Bhoovalaya treatise is made available from then the new subject came to light for modern thinkers. Lord Rishabhnath wrote one zero on the palm of his younger daughter Sundaridevi with the main part of his nectarous thumb. Afterwards made that zero in two pieces by log to the base 2 rod (Ardhaccheda Shalaka). Moving both those pieces according to the method of arithmetic made 9 digits which has been given else where in the picture. But if both the pieces of the digit nine are joined together then again the zero is made.

This very zero emerged from the mouth of Lord Shri Rishabh Deva in the form of “Hoom” (हूं) which is sixteeth one digital alphabet out of 64 alphabetical digits i.e. (0) zero is the vowel nasality (as denoted in the Devnagri script by a superscript dot) and not the fiftieth second alphabetical digit (म्).

Now breaking that (0) zero just in the middle in two pieces then its upper part becomes digit one of the Kanhri language which is not made in Sanskrit etc. other than ‘Dravirh’ languages. Which second emerged from all parts of the body of the Omniscient, that was also manifested precisely in the form of aforesaid zero, hence its shape-script also became in vogue as “O”. In this way, because of mutual relation between the shape of the script and place of emitting the sound, the second name of this very zero is “Gourh” named phrase. This very zero is called “sonne” in Kanhri language, “Shunya” in Prakrit and “Bindi” in Hindi etc. many names. The zero means non-existence, absence and precisely by cutting that zero 1 &2 of Kanhri language are made. Joining these two (1 & 2) became three and by mutually multiplying 3 becomes 9 which indicates existence. It meant that the non-existence and existence are relatively in non-different form and relatively in different form and different-non different is the basic principle of the doctrine of manifold predications. Meaning of upto 87 hymns completes here.

Rigveda which sings the praises of Lord Rishabhdeva that ‘Rigveda’ is sung by all the three, viz. celestial beings, humans and demons but there is some mutual speciality among them. Humans & celestial beings are of mild/placid nature, hence are protectors of cow, animals and Brahmins, these three and bestow blessings on them and are promoters of Jainism. But Demons are of cruel nature, hence they use that very Rigveda in the form of cruelty and are preachers of violence. Now this Bhoovalaya eliminating their mutual enmity place them in the empire of unity.।।88।।

And this Bhoovalaya treatise coordinates aforesaid monism, dualism and ‘Anekant’ increasing mutual love and affection among them.।।89।।

Although all these three religions have mutual opposion to some extent even then all these three are required to live/exist here, hence this Bhoovalaya makes them unperturbed controlling all those three.।।90।। This Bhoovalaya treatise tells us that which exhorts to all living beings only one religion, is ‘Rigvedanka’.।।91।।

This Bhoovalaya treatise is of whole number, also in the beginning as well as in the end, it is explained further.

This Bhoovalaya treatise starts from zero hence first digit is zero, cutting that zero 1-2-3 etc. upto 9 digits are made of Kanhri script and in the end the digit 9 is also made from two pieces of the zero, this we have also explained earlier at many places. This Bhoovalaya is similar in the beginning as well as in the end.।।92।।

The Bhoovalaya meditational digit is worthy to be meditated by “Manu” & “Muni” etc. great souls.।।93।।

This Bhoovalaya is the bestower of pleasure even in dream hence it is an auspicious digit.।।94।।

It is the first and the last digit of all cupids.।।95।।

It is that digit which accomplishes the form of Jina.।।96।।

Just as no difference is laid in the light of the moon from beginning to end similarly there is no difference also in the beginning and end in the Bhoovalaya.।।97।।

The language of this Bhoovalaya is Karma (rna) taka which is in supernatural power form and it contains all languages in its womb.।।98।।

This digit makes the body pure and scared i.e. it inspires to adopt/assume major bows.।।99।।

This Bhoovalaya is the digit of Brahmi script from beginning to end.।।100।।

Just as the digit one which expounds monism in sequential order (exposition of monism with fundamental root method) comes in the beginning, similarly in reverse order (Exposition of monism in reverse order) it comes in the end like the digit 9.।।101।।

Monism means right faith, because on attaining the right faith this Jiva begins to know/considers all other (inferior souls) at par like his own soul as different from this body, full of knowledge. Dualism means right knowledge because by the right knowledge the discrimination between one’s own and of others is expressed, of course, grasping the specialities of all souls or of all other matters. Similarly, the meaning of “Anekant” should be understood as right conduct because it becomes stable unifying/uniting both the right faith and right knowledge. Now the right faith is the main i.e. possesses the eminent place because of having first place in sequential order while the right conduct occupies the eminent place in the reverse order. Similarly, the right knowledge becomes main in random order (Yatratatranupurvi). Thus all are main relatively each in their own form and with regard to alien form they go on becoming secondary. Attaining completely the Syadvad (a doctrine of many-fold possibilities in describing a matter), right knowledge and right conduct by this Syadvad method, are precisely the form of Almighty great soul and this very is monism.।।102।।

Thus the learned who attains the knowledge of all the three “Anupurvis” (regular orders), becomes broad-hearted because the ability of coordinating all religion comes in him. And then all religions becoming one in his thinking, the supreme pure monism is established.।।103।।

Thus the monism on becoming supreme excellent is not objectionable to Jains because if we think profoundly then this Bhoovalaya expounded by Jinendra deva of Jains is in both forms i.e. is relatively in monism form and relatively is in dualism form and relatively in monism-dualism both forms. Hence relatively also is not in both forms. Thus this Bhoovalaya treatise is in totality or in aggregate form containing both and non-existence of both.।।104।।

Therefore, this Bhoovalaya is a divine text dealing with the fundamentals of philosophy i.e. is agreeable to all i.e. acceptable to all.।।105।।

In fact, this Bhoovalaya treatise is a divine text dealing with fundamentals of Jain philosophy.।।106।।

This Bhoovalaya treatise consisting of digits is alike from beginning to end.।।107।।

The soul is in cubic form, hence this Bhoovalaya is in cubic-religions digit form.।।108।।

The digit is of three types viz. numerable, innumerable and infinite. The infinite is knowable only to the Omniscient. Explaining that infinite quantity to the people, is this Bhoovalaya.।।109।।

When the infinite digit is seen then the knowledge of the supreme emancipated soul is attained, hence its name is accomplished Bhoovalaya.।।110।।

The Bhoovalaya is in minute particle form because it starts from the zero and because it goes upto infinite times infinite i.e. upto 9 it is also great, hence it is minute-great verse.।।111।।

This Bhoovalaya is a meaningful sentence of Lord Jineshwara.।।112।।

This Bhoovalaya is pure by mind and depurates the mind.।।113।।

This Bhoovalaya makes one bodyless i.e. the salvated soul who are bodyless, even itself is with body.।।116।। Which you already know in such past time ab-aeterno period is hidden. Today i.e. in the present time you are, precisely present in person, hence it is precisely clear. Similarly in ensuing period the infinite period is hidden. But when you will arrange/acquire the means for attaining Gems-trio then you could be able to know clearly the ensuing to marrow along with past yesterday by making them one and you yourself will become ab-aeterno-ad-infinitum. Hence Acharya says that you should try your best constantly for acquiring means of Gems-trio.।।117।।

Thus, attaining the true gem’s-trio, the soul becomes pure digit destroying respectively the anger, pride, deceit, greed through the sword of equanimity and this very is named future period. Hence Acharya says that you should always try your best to observe gem’s-trio.।।118।।

Which removes the faults of the mind is spiritualism and it is filled in this Bhoovalaya. The Grammar removes the faults of speech, that too is included in this very Bhoovalaya. Similarly, which removes the wind-bile etc. bodily faults that Ayurvedic science consisting of thirteen crores medium stanzas has also been included in this Bhoovalaya. Therefore, which makes the mind, speech and body depurate, is this Bhoovalaya.।।119।। This Bhoovalaya has been revealed from the divine speech (resonant sound) of the Lord. Hence, being consisting of splendid words, it is also extremely soft, melodious soft and sweet. And being ensconced on the lotus-heart it pleases the mind and because of vivacious mind the tomorrow is known today and the soul becomes monistic.।।120।।

This Bhoovalaya explains past, future and present times one by one as also explains monism, dualism and victory all these three one by one and keeps celestial being, demon and human being all the three together with equanimity. Hence it is the digit of religion.।।121।।

This Bhoovalaya is also a renowned place of religion of Shri ‘Vardhman Jinendra’ which explains all religions assembling them in one. Hence, it is the digit of religion.।।122।।

In reality the religion of all human beings is one which has been expounded in this Bhoovalaya.।।123।।

The soul which is ensconced in each body is, precisely belongs to the excellent religion.।।124।।

Till infinite time the past time has passed and the coming tomorrow (time) would also exist upto infinite time i.e. the coming time is still larger than the past time, the present time unites/joins these two like a link.।।125।।

Even after remaining in the origin, we cannot see the origin and even after remaining in the end, we cannot see the end, which is such digit, is 3X3=9 nine digit. The Jain religion is of many kinds, removing those divisions-subdivisions, which establishes unity in them, is this nine-phrased Jainism i.e. the principle of unity.।।126।।

All religions cannot be beneficial for the well-being of all worldly people, although there are many religions in the world but they all are not conducive to well-being for all.।।127।।

The religion which is conducive to well-being for all the living beings that only is called good religion or benevolent religion, not any other.।।128।।

The right belief is of 5 kinds, which explains/points out the worth of those different knowledges, is this Bhoovalaya.।।129।।

‘My knowledge is more and your knowledge is trifla’ thus people are quarelling with each other by displaying their reciprocal opposition. This Bhoovalaya removes such type of mutual opposition and explains the properties of right knowledge i.e. which removes mutual opposition and causes to attain right knowledge, is this Bhoovalaya.।।130।।

Deity and demon (gentleman and villian) are precisely, offspring of one and the same living being. Jain people are followers of offsprings of the tradition of Lord Mahaveer i.e. are their devotees. But Pandava & Kaurav indulged in mutual opposition, breaking the unity, due to effect of the kaliage. Similarly, Jain brothers have begun to believe/regard one and the same religion in many forms destroying mutual affection and indulging in mutual opposition.

This Bhoovalaya inspire them for the unity removing mutual attitude of hostility etc.।।131।। In other treatises, the number of the words can be minimized composing them in the form of precept/aphorism but it cannot be done in the Bhoovalaya treatise because many languages and many subjects are manifested in it along with one language, hence precepts (Sutras) cannot be composed in this treatise like precepts of other treatises. Many precepts are composed in one alphabet of Bhoovalaya, hence Bhoovalaya treatise is in precept form and this treatise is also in supreme vast form.।।132।।

Arhant (omniscient), Siddha (salvated soul), Acharya (preceptor), Upaddhayaya (spiritual teacher) and Sadhoo (ascetic). Supreme souls (Parmeshthi) though seen different due to their different attributes even then all the five are alike from the spiritual point of view, there is no difference in them, or all Tirthankaras are alike from the point of view of divinity. There is no difference of the pure supreme soul (Parmatma) by the names of Jina, Vishnu, Shiva, Mahadeva, Brahma etc. i.e. all the above names are similar with regard to pure supreme soul.।।133।।

The incantation formed with the words signifying Lord Arhad etc. protects the devotees.।।134।।

Who repeats the above incantations concentrately binds the miraculous virtues.।।135।।

Along with it he is also endowed with humble volition and excellent religion of non-violence.।।136।।

This Bhoovalaya is conducive to well-being for all because it expounds the supreme truth.।।137।।

The ninth digit of this Bhoovalaya expounds minor vows and major vows explicitely, hence it is a digit told by great Hanuman. The tale of that Lord Hanuman Jinendra appears in ‘Ramanka’ (Ram digit) and ‘Ramank’ i.e. the tale of Ram also appears in the tale of Lord Munisuvratnath and the tale of Lord Munisuvratnath is outlined/lettered in ‘Prathmanuyoga’ (i.e. first exposition dealing with the biographical details of great personages). “Prathmanuyoga” is also a part of the twelve parts of scripture. This Bhoovalaya treatise consist of twelve parts of scriptures, hence it is a digit of ‘Vardhman’.।।138।।

There is description of many great supernatural powers. Supernatural powers are attained by Jain ascetics. On attaining which supernatural powers the pure soul is attained and the right faith is depurated, among those very possessors of supernatural power, there had been one great Bali Muni who existed during the period of Ram-Ravana. When Ravan, lifting the Kailash mountain, tried to throw down it into the sea being inflated with pride, at that time Bali Muni had protected Jina temples by pressing Kailash mountain a little by the toe of his feet and shattered the pride of Ravana. Which glorify the supernatural power of intellect of Bali Muni, the holder/possessor of pure right faith, is this Bhoovalaya pure digit of Ramayan.।।139।।

Which pure “Ramayan” is lettered in the speech of ‘Dwadasanga’ i.e. Jinvani Balmiki Rsi composed that very Ramayan in verse style for causing to relish poetry to poets and described the glory of major vows in it, which removes the faults likely to be appended in major vows in due course due to prevailing circumstances, is this depurate digit Bhoovalaya treatise.

Which depurate digit instructs worldly beings to observe minor vows for removing great griefs, the major vows are accomplished by the practice of those very minor vows. Who attains the accomplishment of major vows, he attains the auspicious scripture i.e. he becomes perfect in scriptural knowledge. This Bhoovalaya digit depurates the entire humanity (all people) causing them to have the sight of that auspicious supreme soul. ।।141।।

The whole world might be filled with auspicious alphabets even then the alphabets remain unused. First of all Rishabhdeva wrote all those alphabets, like the nectarous savour, on the palm of Brahmi devi born from the womb of Yasashwati Devi, those very alphabets are going on in vogue till today. By acquiring knowledge of these 64 alphabets the poison-like ab-aeterno ignorance appended to the soul is removed. That is why these alphabets are also known by the name of Poison remover (Anti-venom) ‘Neelkanth’. Neelkantha means the knowledge-obscuring Karma. Those Karma are like poison. The throat which describes these karmas is the throat of the Lord. That is why this digit of Bhoovalaya is the digit of Neelkantha.।।142।।

Causing to perceive and experience this ninth digit-form of Bhoovalaya to Sundari, the sister of first cupid Bahuvali, this ninth digit which is indicator of Omniscient etc. nine adorables caused it to experience in the form of zero.।।143।।

Coming near the ‘Arhat’ etc. nine positions as told in Jainism, in corporating and coordinating ‘Smarti’ i.e. as prescribed in ‘Smiriti’ texts (‘Smiriti’ is a doctrinal text of Brahmanical traditional Hindu law) or religion of ‘Smirirtis’ and the “Vaisnav” religion in these very digits.।।145।।

And showing their soul; precisely in their own body to the followers of these religions and describing zero in the ninth digit and pointing out that the faults of the body of all the followers of these religions are alike, not less or more, described both the stand-points, the right stand-point & the false stand-point. Destroying false stand-point in the end and depicting excellence/miracle in the right stand-point, included that miracle in the “Anekant”, then they (those nine adorable) establish them (followers of other religion i.e. other than Jains) in the non-violence causing them to abandon the religion of violence, installing the element of conscious soul in their heart. Which spreads right religious digit along with religion of modesty in the world beautifying the ‘Jina-path’ adopting this very method, is this Bhoovalaya treatise.।।144, 146-156।।

The purity of the attribute of right faith goes on increasing successively from the fourth stage of spiritual development upto the thirteenth stage of spiritual development owing to which gradually innumerable times dissociation of Karmas goes on taking place.।।157।।

For pointing out the glory of ‘innumerable’, the lowest digit of all is two, this has already been clarified above and the digit one is infinite, it has also been clarified above. Now joining one with one becomes two, hence Kumudendu Acharya says that the lowest digit of all is also in infinite-form. Even then it is quite small with regard to numbers to come ahead. Make square of this lowest digit with this very digit then comes the great number 4 2/2=3. It is called once squared resquared sum in the language of canon. If we square resquare this sum total number 4 then comes 4X4X4X4=256. It is named as sum total of twice squared-resquared. Now square-resquare this total sum 256 then comes 617 ‘Sthananka’ (i.e. number of 617 digits), it is called thrice squared-resquared sum-total. 256X256, 256X256, 256X256. Thus multiplying 256 times which great sum total comes, is named as 617 ‘Sthanankas’ –

(1) 256X256

(2) 65536X256 Multiply in this manner

(3) 16777216X256 again and again 256 times.

Thus by making square-resquare of the lowest number 2 only thrice how great sum-total of number have come out. Even infinite times karma-particles of this sum-total number are attached to each worldly living being. On destroying such huge number of karma-particles, the same number of attributes manifest in the soul. Now Kumudendu Acharya tells us the method of calculating the most excellent of all infinite times infinite number of digits.

On making square-resquare of that sum-total of number arrived at by making square-resquare thrice, then comes the sum-total of squared-resquared four times. By making square-resquare of this very sum-total arrived at by making square-resquare four times then comes squared-resquared sum five times. Similarly by squaring-resquaring gradually sixth, seventh, eighth and ninth times then which great number of sum comes in the end, is named as squared-resquared sum nine times. This number is named as excellent numerable infinite number of digits. In between these which are two etc. onward kinds of numbers, they are all type of numerable- medium infinite number of digits. By adding one in it becomes low innumerable. It became one of innumerable. By adding the same number in this innumerable then it becomes two of innumerable. By doing so which sum-total comes, Kumudendu Acharya has regarded that as two of innumerable. On making square-resquare of this very two by this very two then the sum-total of squared-resquared sum became 4 of innumerable. This is one time squared-resquared sum-total of innumerable. Innumerable 2/2=4, on multiplying four times this four by this very four comes which great sum total may come is two times squared-resquared of innumerable i.e. innumerable 4Xinnumerable 4Xinnumerable 4Xinnumerable 4X = becomes innumerable 256. On squaring-resquaring this very great sum by that very great sum by that very numbers of time, which three times squared-resquared sum of innumerable originates is innumerable 617 ‘Sthananka’ i.e. number of 617 digits.

In this very manner on squaring-resquaring innumerable four times etc. nine times, which great number of sum is obtained, is excellent innumerable infinite and between them all kinds are medium innumerable infinite. On adding one in this becomes first type of infinite times infinite i.e. one of infinite times infinite and on adding this very much number in this then it becomes two of infinite times infinite. On squaring-resquaring this two by this very two comes 4 of infinite times infinite which is one time squared-resquared sum-total of infinite times infinite. Now squaring-resquaring this as well nine times according to the aforesaid method which great sum is obtained, is the excellent highest/greatest infinite times infinite. This definition of infinite times infinite has been described with regard to calculation, there are still more immeasurable infinite times infinite which are named as ‘Ekanant’ (one infinite), ‘Vistarananta’ (Expanded infinite), ‘Shasvatanant’ (eternal infinite) etc. goes upto eleven positions which is knowable only to the Omniscient, not by disguised ones. This method should be joy-giving to the learned in arithmetical method because it is logically proved.

‘Navmank’ includes first Arhant (Omniscient), second ‘Siddha’ (salvated soul), third ‘Acharya’ (preceptor), fourth ‘Upaddhayaya’ (spiritual teacher), fifth ‘Sadhoo’ who is engrossed in ‘Sadhoosamadhi’ (i.e. protecting the Sadhoosangha and removing obstacles that threaten the penance of ascetics) for burning the sins.।।158।। Sixth true religion, seventh depurate superior scriptures as revealed by the Jinendra, eighth the Jina idol.।।159।।

The ninth is Jina temple adorned with ‘Gopur’ (houses constructed on the door of rampart), Summit, ‘Manstambha’ (Sacred monument pillar crowned with Jina-idols) etc. The aforesaid nine are called ‘Navpada’ i.e. nine positions or adorables as defined in the canon.

The first original form of this “Navpada” is non-duality or monism and the second is duality, who have strong desire to attain the rank of salvation equally through both of these two and when they are benefited equally i.e. both ways- ‘Dravya Mukti’ (i.e. installation of supreme soul on ‘Siddhashila’ and ‘Bhava Mukti’ i.e. Psychical salvation).।।161।।

Then the way of stand point which is fundamental form of ‘Anekant’ is obtained. In this way if we would attain the essence of Jainism then acquisition of fourteenth stage of spiritual development can be had.।।162।।

Then he is released from vibrations in soul points caused by the mind, speech & body, at that very time this soul, reaching at the top portion of the world remains stable there.।।163-164।।

That very place of accomplished state is called salvation or ‘Vaikuntha’. ।।166।।

We desire to accomplish this very learning ab-aeterno.।।167।।

The soul points of the Omniscient Lord pervade the whole universe in universally pervasion of soul-points of Omniscient (i.e. Lokpuran samudghat) under emanation done by the Omniscient (kevali Samudghat). At that time the soul of the Omniscient also remain in the soul-points of all living-beings, that is why such space-point is called ‘Satya Loka’ i.e. true universe.।।168।।

After inclusion of depurate soul-points of the Omniscient Lord in our soul-points, the whole universe of living beings and the universe of accomplishable-beings get depurated.।।169।।

The last time of the ‘Virat’ forms i.e. universal-form of the Omniscient Lord (Virat roop means supreme being able to assume a universal form in which entire creation is manifested) is capable of destroying birth and death.।।170।।

And that very is free from all types of volitions and volitionlessness.।।171।।

Hence, O accomplishable souls! You always remain desiring this very place/position.।।172।।

Hoping this way Kumudendu Acharya has described the importance of this world-form Bhoovalaya-verse.।।173।।

If one attains the knowledge of religion of monism as told by Vishnu, duality religion as told by ‘Ishwar’, ‘Anekant’ as told by Lord Jinendra all these three then one understands ab-aeterno 363 religions. The accomplished verse which came by mixing times of ab-aeterno-infinite period in the digit arrived at by multiplying ‘OM’ digit by alphabets written on the petals of lotus heart of the learned of the entire core of those religions, with ‘Shalaka Khand’ (Shalaka Khand/Kund is a large pit for the large mathematical measurement), is that very Bhoovalaya.।।174।।

Who human being acquires the knowledge of the mystry of the nine digits of Bhoovalaya, possesses control over them i.e. has mastery over them, his sleepness, hunger, thirst etc. 18 faults which are root causes of world, all are destroyed, they are eradicated totally and he attains the fourth goal/objective (i.e. Moksha).।।175।। How this ninth digit is accomplished, the answer to this question is that- By practicing again and again to recollect that “Karan Sutra” (i.e. formulae/precept) regarding auspicious and inauspicious karmic result of beings which are of three types- Adhakaran, Apurvakaran and Anivratikaran described in Bhoovalaya treatise under exposition of ‘Dravya Pramanugam’ (i.e. scripture dealing with numerical measurement of substances), the ‘Navmanka’ is accomplished. And that man becomes knower of all the 718 languages of the world simultaneously and becomes well-informed of 363 doctrines.।।176।।

This living being has adopted impure state since ab-aeterno, hence he is being dreaded not identifying his own natural volition flowing constantly in uniform manner in all the three times, that is why, he has not achieved his depurate nature which causes to get the imperishable wealth of ‘Sarvarth Siddhi’ (one of the ‘Anuttar Viman’ i.e. space craft-dwelling place of Indras), the bestower of pleasure in both the worlds. The accomplished ‘Navmank’ is obtained through this Bhoovalaya.।।177।।

Critical appreciation- This area filled with six substances from an atom-particle to all the three atmospheric Air covers (Vatvalaya), is precisely ‘Earth’. For knowing one atom-particle, the knowledge of ab-aeterno-infinite time period is necessary. The ab-aeterno-infinite time elapses in knowing one atom-particle then what span of time it will take for knowing innumerable or infinite times infinite atoms? Kumudendu Acharya has said about this question that the narration of this atom is so voluminous that it cannot be lessened even by ‘Ardhaccheda Shalaka’ (i.e. log to the base 2 or the number which remains one in the end by go on making it half i.e. continuously divided by two) of innumerable times innumerable ‘Utsarpini’ (Ascending cycle of time) and ‘Avsarpini’ (descending cycle of time) time-periods. Such kind of great knowledge is filled in this Bhoovalaya. How great that Omniscience would be which tells all that entire knowledge in a second. You yourself should think over it.

A trades man earns more profit by investing a little money. Like it which a little austerity is performed for acquiring the knowledge of all the three times and of all the three worlds, gives huge profit, not even a very few loss is involved in it.।।178।।

Out of these which is the genuine profit, is obtained only by the Omniscient Lord, such should be understood, i.e. it only is the genuine profit.।।179।।

The profit earned by selling the religion of compassion is the real profit.।।180।।

Importance of the religion of compassion

A compassionate religious ‘Shravaka’ (devotee) was going to another country for his personal work. There was a terrible forest on his way. It was summer season and the whole grass of the forest had dried. Being a terrible forest, many bush shrubs were grown there, that is why many large elephants and other animals etc. used to live there. All of sudden fire broke out all around the jungle. As soon as the fire broke out all animals living in the jungle began to cry out of fear. Having heard the sound of crying that compassionate ‘Shravaka’ saw that the fire had broken out all around and all creatures are crying being afraided. Immediately that ‘Shravaka’ reaching there, began to think device for extinguishing the fire but being summer days that fire used to grow more inspite of extinguishing, there was no hope of the fire to be extinguished. He contemplates that if it becomes raining then the fire will be extinguished, otherwise not, but the sky was quite clear and there was no hope of raining. What should be done now, thinking so he thought that the ‘Prajnapati’ incantation should be repeated sitting in a lonely place for quieting the fire, determining so in the mind, he began to repeat the incantation concentrately sitting under a bush. Thus he repeated the incantation constantly then immediately it began to rain cats and dogs due to which the fire cooled down, but that compassionate ‘Shravaka’ was still repeating the incantation and in the course of repeating the incantation, he forgot his own body being engrossed in repeatation of incantation. He immediately attained the right knowledge and assumed the initiation of ‘Digamber’ saint. Immediately he attained the Omniscience by ardous austerity. This very is the fruit of bestowing compassion on other beings.

This is the right path of Guru Hansnath as written above.II181II

All Tirthankaras supreme deities have adopted this very course.II182II

This is ever lasting good fortune of the soul which exists for ever.II183II

This very religion is worthy to be adored by each and every being, which is conducive to well-being of the world.II184II

It is the first gain/profit gained from the uninterrupted tradition of spiritual teachers.II185II

This very is the part of the scriptural knowledge of Guru Dharsen. That is, when a part of scriptural knowledge began to elide then who installed the “scriptural god” i.e. scriptural knowledge in the last days of his life, in the eye witness of conspicuous- intellect, Shri Bhootvali and Puspadant named sages, for the protection of scripture, this Bhoovalaya is the follower of that very Gurudeva.II186II

Who led their life happily studying the right/true scripture in their previous birth, the fundamental arithmetical fraction/division of those great persons, is this Bhoovalaya.II187II

Just as an armour is helpful to valiant warriors, similarly the armour of ‘Siddha’ (Siddha kavach) i.e. salvated soul is a supreme associate for the gentleman leaving for the next world.II188II

“Hari” i.e. who causes joy to all and “Har” i.e. who destroys all wicked karmas and also the ‘Siddhant Granth’ (i.e. the great Jina text dealing with the fundamentals of Jina philosophy) accomplished by them, is this very Bhoovalaya.II189II Which fulfills one’s hope to attain the positions of the Omniscient, is this Bhoovalaya.II190II

Which augments the light of gems-trio and causes to experience reality and which co-ordinates the seven elements, is ‘Tatvartha Sutra’ treatise, organizing that ‘Tatvartha Sutra’ treatise along with many other subjects, the entire gist of the speech revealed from the mouth of all body organs of the Lord has been filled in this Bhoovalaya treatise. Hence this treatise is in the divine speech form.II191-192II This is sixth ई ई (ee ee) named chapter. The entire philosophy/doctrines is filled in this chapter. Hence, in this which is alphabet of the word-verse (Pada), scripture’s part of the alphabet (Anga) line of the scripture’s part, area of the line, touch of the area, time of touch difference of the time, disposition of difference and in the end small-plurality (i.e. comparability of qualities in matters, whether they are small/less or more in comparison to each other), by these gateways of disquisition doors, I have bounded bond of that supreme meaning, hence it contains entire meaning of Jainism which is the religion of each being.II193-194II

By studying this treatise, unity is established among all humans.II195II

By this unity the love and affection increases gradually.II196II

All evil acts destroy by the increase of unity &love.II197II

Jain scriptures are not meant only for any particular one sect but are meant for all, Kumudendu Acharya says so.II198II

The religion of humility/courtsy is particularly pre-eminent in Jainism. Which teaches the lesson of equality towards all.II199II

This (Jainism) maintains its relation with inhabitants of all countries and with any language-speaking beings.II200II

This religion would last until the fifth regressive period of ‘Avsarpini kal’.II201II

There will be no existence of religion in the sixth regressive period.II202II

Precisely, this Bhoovalaya treatise is the knowledge of saints who possess the knowledge of twelve Angas (parts of ‘Jinwani’).II203II

Adoration of the religion expounded in the second इ (ee) chapter though not easy but also not impossible, it is attained by a little attempt/effort.II204II

The treatise in Sutra (precept) form of effulgent monism, duality and ‘Anekant’ all these three are lettered in this chapter. There are in the series of eight thousand seven hundred forty eight alphabets of Brahmi devi and the same number of digits/numbers of Sundari Devi, in this chapter.II205II

Familiar beings with canon can draw passion-increasing as well as asceticism-increasing (i.e. aversion from worldly pleasures) precisely, both kind of meaning from this इ ई (e) (ee) chapter. There are eleven thousand nine hundred eighty eight digit alphabets in intervening hymns of this Bhoovalaya treatise.II206II

ई इ (ee e) 8748+Intervening 11988=20736 or from आ-ई 84852+20736=105588.

The first alphabet from above to below which is precept of Prakrit language, the meaning of that precept is given below-

This Bhoovalaya is absolutely faultless and pure because it contains speech emerged from the lotus mouth of the Lord, that is why great sages have also named it as ‘Agam’/canon. This Bhoovalaya treatise is the expounder of the meaning of all elements.II206II

From middle of this very emerges which Sanskrit language, the meaning of that is being given here- This treatise causes awakening of the mind of accomplishable beings, it brings virtues to light, is the destroyer of sim, such kind of treatise is this which is named as Bhoovalaya.