Who was Marudevi Mata?

bhikSukaM kaMcidadrAkSIt, sa gavAkSasthito'nyadA / / 44 / / AhUya tena so'mbhobhiH, snapayitvA sugandhibhiH / vilipya candanairdivyavAsAMsi paridhApya ca / / 45 / / Uce tubhyaM mayA dattA, putrIyaM sukumArikA / _madIyAM vilasan lakSmI, sukhamAssva sahAnayA / / 46 / / (yugmam) ityuktaH so'vizadvAsavezma sAkaM tayA nizi / mene ca tadvapuHzleSamagniploSamivAtmanaH / / 47 / / sahasotthAya veSaM svamAdAya sa palAyitaH / tathaiva rudatIM tAM ca, vilokya janako'bravIt / / 48 / / so'yaM prAkkarmaNAM vatse!, vipAko'nyanna kAraNam / tadAssva dadatI dAnaM, zAntAtmA mama vezmani / / 49 / / tathaiva kurvatI tasthau, sA dharmaMkaparAyaNA / prApustadgahamanyedyuH, sAdhvyo gopAlikA iti / / 50 / / zuddhairazanapAnAdyaiH, sA bhaktyA pratilAbhya ca / tanmukhAddharmamAkarNya, viraktA vratamagrahIt / / 51 / / tapo'tha kurvatI nityaM, turyaSaSThASTamAdikam / AryikAbhiH sahaitAbhirvihAramakarodiyam / / 52 / / AryAstAH sA kadA'pyUce, tanomyAtApanAmaham / subhUmibhAgodyAnasthA, dattadRSTi vivasvati / / 53 / / sA pratyabhidadhe tAbhiriti ha smAgamoktayaH / AtApanA na sAdhvInAM, kalpate vasaterbahiH / / 54 / / anAkarNya ca tadvAcaM, vane tasminnupetya sA / yAvadArabhate kSiptacakSurAtApanAM ravau / / 55 / / tAvadutsaGgamekasya, zrayantImaparasya tu / aGkenyastAGghimanyena, badhyamAnAvataMsakAm / / 56 / / pareNa vidhRtacchatrAM, vIjitAmitareNa ca / gaNikAmAgatAM tatra, devadattAM dadarza sA / / 57 / / tAM vIkSyApUrNabhogecchA, nidAnamiti sA'karot / (tribhirvizeSakam) bhaveyaM tapasA'nena, paJcapreyasyasAviva / / 58 / / tanvatI dehazaucAdyamabhyukSantI kSaNe kSaNe / vAryamANeyamAryAbhirmanasIdamadhArayat / / 59 / / purA bahumatA'bhUvamAryikANAmagAriNI / tiraskurvanti mAmetA, bhikSukImadhunA punaH / / 60 / / ityAlocya vinirgatya, vibhinnavasatisthitA / vrataM sA pAlayAmAsa, ciraM svacchandavartinI / / 61 / / 2010_02 Page #238 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- Chapter:-2 Collection of Examples 197 Eight months passed, without any discussion, she remained. She was like a nine-palas lifespan, in the noble dharma, she was like a goddess, a queen. ||62|| She was born in Krishna lineage, from the ancient lineage. Five husbands were born to her, what is the wonder in this? ||63|| . [From Sri Pandavacharitra, verses 324 to 386] 24. The detailed account of Marudevi, the mother, as mentioned in the Trishatishalaka Purushacharitra, is a meditation on love. Even though she was humble, the king of the Bharatas was humble. He came to pay his respects to Marudevi in the morning. ||1|| With tears of sorrow caused by the separation from her son, her lotus eyes were filled with blue. ||2|| The eldest grandson bowed to her, "O Goddess! I bow to your lotus feet." He himself declared this, Bharata bowed to her. ||3|| (couplet) Marudevi, the mistress, also gave her blessings to Bharata. She spoke with a heart full of sorrow, like a pure mountain. ||4|| "I, the earth, the people, the Lakshmi, leaving you like a blade of grass, I went alone, O Marudevi, my son! ||5|| Where is the shade of the sun and moon, the umbrella, on his head? Where is the heat of the sun, which burns the whole body? ||6|| Where are the chariots with smooth movement, the chariots with elephants, etc.? Where is the walking of the son, which is suitable for a traveler? ||7|| Where are the beautiful chamaras, thrown by the wives of the guards? Where is the trouble caused by mosquitoes and other insects to my son now? ||8|| Where is the food and drink, brought by the gods, which he used to enjoy? Where is the food of alms, or his food, now? ||9|| Where is the great throne, adorned with jewels, his seat? Where is the freedom from a seat, like a swordsman, for my son now? ||10|| Where is the protection of the city, protected by the guards and the self-protection? Where is the son's dwelling, in the forest, where lions, tigers, and dogs roam? ||11|| Where is the singing of the divine women, the nectar for the ears? Where are the sounds of the mad drums, the ear- piercing sounds, for the son? ||12|| Alas! How painful! How painful, that my son is suffering in penance. Like a lotus petal, he is soft, he endures the flow of water. ||13|| He endures the hardship of the snowfall in the Himalayas. He goes continuously, like a jasmine creeper in the forest. ||14|| He experiences the intense heat of the sun's rays. He is like a tree in the desert. ||15|| Thus, at all times, he is a forest dweller, without shelter. He is alone, like a common man, my son is a source of sorrow for me. ||16|| Seeing her son, who is overwhelmed with sorrow, she speaks, as if to her own eyes. She always says, "Alas! I am also suffering because of you." ||17|| Thus, the goddess, Marudevi, overwhelmed with sorrow, with folded hands. The king of the earth, the lord of the earth, spoke to her. ||18|| "O Goddess! You are the mother of the one who is like the diamond ====================== | Romanization (original text) | ====================== khaNDa:-2 dRSTAntasamuccayaH 197 mAsAn saMlekhanAmaSTau,

gambhIra (gaharI) nAbhi hai, mahArAja nAbhirAjakI bhujAe~ AjAnu arthAt ghuTanoM taka lambI haiM, gAdhi arthAt kama gahare ke arthAt jalameM avagAhana karanA cAhie aura maiM nAbhirAjakI anugAminI (AjJAkAriNI) honese adhika prazaMsanIya huuN| [yahA~ praznoMkA uttara zlokameM na Aye hue bAhara ke zabdoMse diyA gayA hai isalie yaha bahirlApaka anta viSama praznottara hai]||249|| [isa prakAra una deviyoMne aneka prakArake prazna kara mAtAse una sabakA yogya uttara prApta kiyaa| aba ve citrabaddha zlokoM dvArA mAtAkA manoraMjana karatI huI bolI] he devi, dekho, Apako prasanna karaneke lie svargalokase AyI huI ye deviyA~ AkAzarUpI raMgabhUmimeM aneka prakArake karaNoM (nRtyavizeSa)ke dvArA nRtya kara rahI haiM / 250 / / he mAtA, usa nATakameM honevAle rasIle nRtyako dekhie tathA devoMke dvArA lAyA huA aura AkAzameM eka jagaha ikaTThA huA yaha apsarAoMkA samUha bhI dekhie| [yaha gomUtrikAbaddha zloka hai|] // 251 // he tanvi! ratnoMkI varSAse Apake gharake A~ganake cAroM 1. bAhulambaH / 2. kutaH A sImArthe AG / kasmAt paryanta ityarthaH / 3. praveSTavyam / pragADhavyam da0 / 4. pativratA / sati ma0, l0| 5. nAbhiH AjAnu Uruparvaparyantamiti yAvat / gAdhikaM gAdhiH talasparzipradezaH asyAstIti gAdhi / gAdhi ca tata kaM jalaM gAdhikaM / 'karmaNaH salilaM payaH' ityabhidhAnAt / jAnudaghna nAbhidaghnAnujalAzayaH / adhikaM nAbhirAjAnuvartinI cet / 6. aGgakaranyAsaH / 7. balgitam / 8. AtmIyam / 9. nicitam / 10. vaizyAnAM sambandhi samUham / 11. devaH prApitam / thi ci / tvamamba recitaM pazya nATake surasAnvitam / svamambare citaM vaizyapeTakaM surasAritama / / Page #369 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## The Twelfth Chapter The earth is shining as if it is holding a great treasure. || 252 || O Devi! Look at this stream of jewels, adorned with the rays of various gems. It seems to me that this stream of jewels, by its deception, is the Lakshmi of heaven, coming to worship you. || 253 || O Mother! This shower of jewels, blessed by the gods, filling the sky, extremely beautiful, destroying the poverty of beings, and falling from the sky with humility, is for your joy. [This is an Ardhabhram sloka - the third and fourth lines of this sloka have come in the first and second lines.] || 254 || Knowing these difficult questions asked by the goddesses, especially, the pregnant Marudevi resided happily for a long time. || 255 || By nature, she was content, and when she realized that she was carrying a Tirthankara son, a form of knowledge and supreme light, in her womb, she was even more pleased. || 256 || She was holding the extremely radiant light within her womb, and therefore, she had attained the extreme beauty of the east, which holds the rays of the sun. || 257 || The Marudevi, with lotus-like eyes, who has been fully affected by the vast lamp in the form of a stream of jewels, which has rejected all other lights, shone like a treasure-filled land. || 258 || ====================== | Romanization (original text) | ====================== dvAdazaM parva vasudhArAnibhainAt svargazrIsvAmupAsinum / seyamAyAti pazyainAM nAnAratnAMzucitritAm // 253 // mude'stu vasudhArA te devatAzIstatAmbarA / stutAdeze namAtAdhA' vazIze "svasvanastasu // 254 // iti tAbhi: prayuktAni dusskr| Ni vizeSataH / jAnAnA suciraM bheje sAntarvalI 'sukhAsikAm // 255 // nisargAcca dhRtistasyAH parijJAne'bhavat parA / prajJAmayaM paraM jyotirudvahantyA nijodare // 256 // sA tadAtmIyagarbhAntargataM " tejo'tibhAsuram / dadhAnAkAMzugarbheva prAcI" prApa parAM rucim // 257 // sUcitA vasudhArorudIpenAdhaH kRtArciSA / nidhigarbhasthalIvAsI reje rAjIvalocanA // 258 // orakI bhUmi aisI zobhAyamAna ho rahI hai mAno kisI bar3e khajAneko hI dhAraNa kara rahI ho || 252 || he devi ! idhara aneka prakArake ratnoMkI kiraNoMse citra-vicitra par3atI huI yaha ratnadhArA dekhie / ise dekhakara mujhe to aisA jAna par3atA hai mAno ratnadhArAke chalase yaha svargakI lakSmI hI ApakI upAsanA karaneke lie Apake samIpa A rahI hai || 253 // jisakI AjJA atyanta prazaMsanIya hai aura jo jitendriya puruSoMmeM atizaya zreSTha hai aisI he mAtA ! devatAoMke AzIrvAdase AkAzako vyApta karanevAlI atyanta suzobhita, jIvoMkI daridratAko naSTa karanevAlI aura namra hokara AkAzase par3atI huI yaha ratnoMkI varSA tumhAre Ananda ke lie ho [ yaha ardhabhrama zloka hai - isa zloka ke tRtIya aura caturtha caraNake akSara prathama tathA dvitIya caraNameM hI A gaye haiN| ] || 254 || isa prakAra una deviyoMke dvArA pUche hue kaThina kaThina praznoMko vizeSa rUpase jAnatI huI vaha garbhavatI marudevI cirakAla taka sukhapUrvaka nivAsa karatI rahI || 255|| vaha marudevI svabhAvase hI santuSTa rahatI thI aura jaba use isa bAtakA parijJAna ho gayA ki maiM apane udara meM jJAnamaya tathA utkRSTa jyotisvarUpa tIrthakara putrako dhAraNa kara rahI hU~ taba use aura bhI adhika santoSa huA thA || 256 || vaha marudevI usa samaya apane garbhake antargata atizaya dedIpyamAna tejako dhAraNa kara rahI thI isalie sUryako kiraNoMko dhAraNa karanevAlI pUrva dizAke samAna atizaya zobhAko prApta

the fourth chakravarti of this regressive cycle of time. In Hastinapur ruled king Ashvasen. The name of his wife was Sahadevi. One night She saw fourteen great dreams auguring the birth of a chakravarti. Alter the pregnancy period she gave birth to an extremely beautiful and healthy child. He was named Sanatkumar. By the time he matured into a vouth Sanatkumar had acquired expertise in al manly knowledge and skills. After the death of his father, Sanatkumar ascended the throne of Hastinapur. With the help of his meritorious karmas and power he conquered all the other ki title of chakravarti. Sanatkumar chakrararti was extraordinarily handsome and attractive. Once the king of the Sundharma abode of gods, Saudharmendra, praising his personality uttered in his assembly, "Sanatkumar chakravarti of Bharat area is extremely handsome. His beauty cannot be described in words. It can only be experienced visually." Two gods found this praise of a mortal to be an exaggeration. They descended on the carth in the form of Brahmins and went into Sanatkumar's palace. The chakraurti was working out in his gymnasium. The Brahmins commented, "O king, we find your physique even more beautiful than what we heard about." The king was aware of his uniqueness and was proud of his personality. He replied with pride, "Brahmins, at the moment my body is covered with sand. See my beauty when I have taken my bath, adorned my body and sat on the throne in the assembly. That is the time when my appearance is at its resplendent best." The Brahmins nodded and left. The chakravarti took his bath, put on a gorgeous dress, ornaments and crown and went to the assembly. When he sat on the throne the Brahmins came. Sanatkumar asked with pride, “Brahmins, behold my grandeur and tell me how do you find my personality now?" The two Brahmins said with reservations, “Sire, how to tell you? We are reluctant to reveal the truth. Please pardon us, but now your beauty is not as pure as before. Your body is now the abode of 16 ailments. If you do not believe, please spil and carefully watch the insects writhing in your phlegm." Antakriddasha Mahima Page #427 -------------------------------------------------------------------------- ________________ The chakravarti did as told. The Brahmins were true. His pride of his beauty was shattered to pieces. Realizing the ephemeral nature of the human body he got detached and became an ascetic. The body was already virus ridden, stale and dry food combined with austerities worsened the condition and the ailments aggravated. The pain was intolerable. But ascetic Sanatkumar tolerated all the pain with equanimity. Neglecting the body he continued the process of cleansing the soul through increased austerities and meditation. The king of gods once again praised Sanatkumar, but this time for his exemplary tolerance, “Great is the tolerance of ascetic Sanatkumar. He has gained many powers due to his austerities. If he so desires he can get rid of all ailments. But he continues his spiritual practices without caring for his body or being effected by intolerable pain." air of gods came to test the ascetic. They took the form of doctors and tried their best to persuade the ascetic to take their treatment. The ascetic replied, "Doctors. I am not at all worried about my physical ailments. I am working to cure the ailment of karmus that hounds my soul. As regards the ailment of the body, I have the power to cure it instantaneously." And the ascetic extended one of his ailing and deformed fingers and spit on it. That finger at once became perfect, healthy and glowing. The gods were astonished. They regained their true divine form, paid homage to the great ascetic and left after paying rich tributes to his tolerance and spiritual endeavour. This way ascetic Sanatkumar continued his practices for seven hundred years before shedding all karmus. Sanatkumar destroyed his karmas by tolerating extreme pain for a long period. This is the example of the third type of antakriva. Fourth Antakriya The fourth untukriva is that where a person is born with a low density of kurmas and gets liberated soon after disciplining himself (blocking the inflow of karmas through mind, speech and body). In this fourth antakriva one neither suffers any pain nor does he remain ascetic for a long period. Even the life after becoming omniscient is not much. Soon after omniscience follows liberation. The example of this is Marudevi Bhagavati. Marudevi did not suffer any pain. She was not even formally initiated. She only accepted the initiation mentally and got liberated. • 330 . Antakriddasha Mahima Page #428 -------------------------------------------------------------------------- ________________ MOTHER MARUDEVI Around the third epoch of the current regressive cycle of time, when the era of twins was coming to an end, a pair was born in Vinita city. The male was named Nabhiraja and the female. Marudevi. At that time the era of twins and Kulakars was at

pati-viSayaka snehase sahita thI), jala jar3arUpa hai, mUrkha hai-(pakSameM pAnIrUpa hai) aura marudevI kalAoMmeM nipuNa thI, jala, anyapraNeyA-dUsareke dvArA le jAne yogya hai aura maradevI vanyapraNeyA nahIM thI-svAvalambI thI ataH usakI jalake sAtha upamA kaise ho sakatI hai ? // 31 // yadyapi agni marudevIke samAna bhAsvara rUpa hai parantu sAtha hI dAhamayI bhI hai ataH vaha maradevIke zarIrakI upamAko kaise prApta ho sakatI hai ? // 32 // marudevI, darzana aura sparza donoMke dvArA nAbhirAjako atizaya sukha denevAlI thI parantu vAyu mAtra sparzake dvArA sukha pahu~cAtI thI ataH vaha vAyuke samAna kaise ho sakatI thI ? // 33 // marudevI patike hRdayakA sparza karanevAlI thI jabaki AkAza sparzase zUnya hai ata: vaha zuddha honepara bhI AkAzarUpI zaktike sadRza kaise ho sakatI hai ? // 34 // kalpavRkSoMse utpanna hue caudaha prakArake AbhUSaNa jisake aMga- pratyaMgakA sambandha pAkara bhUSyatAko prApta hue the| bhAvArtha-AbhUSaNoMne usake zarIrako vibhUSita nahIM kiyA thA kintu usake zarIrane hI AbhUSaNoMko vibhUSita kiyA thA // 35 // usa marudevIke sAtha svarga lokake samAna bhoga bhoganevAle rAjA nAbhikA yadi spaSTa varNana karane ke lie koI samartha hai to vaktA zukra aura bRhaspati ho samartha haiM anya nahIM // 36 // athAnantara jaba prathama tIrthakara bhagavAn vRSabhadeva sarvArthasiddhi vimAnase cyuta ho rAjA nAbhirAja aura marudevIke yahAM avatAra leMge usake chaha mAha pUrvase hI unake gharake A~ganameM indrako AjJAse kuberake dvArA chor3I huI ratnoMkI dhArA AkAzameM par3ane lagI // 37-38 // zrI, lakSmI, 1. mene m.| 2. zukrabRhapati ma., k.| Page #187 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## The Eighth Canto **149** Having applied obeisance, the delighted celestial maidens, who were to become the parents of the Jina, said, "We have come here from the celestial realm by the command of Indra, and we wish to introduce ourselves." (40) "O Goddesses! Please give your command, may you be prosperous, and may you live for a long time," said the celestial maidens, with great respect, awaiting the command of Marudevi. (41) At that time, many celestial maidens, having attained supreme wonder, described the ocean of qualities like form, youth, beauty, and auspiciousness of Marudevi. (42) Many other celestial maidens praised the skills of Marudevi, which included knowledge of letters, painting, music, mathematics, and scriptures. (43) Some celestial maidens themselves demonstrated their skills in playing the lute and other instruments. Some sang sweet songs, which were like nectar to the ears. (44) Some celestial maidens, filled with gestures, expressions, and playful movements, danced gracefully, adorned with the essence of love and other emotions, a delight to the eyes. (45) Some celestial maidens were eager to hold Marudevi's hands, some to hold her feet, and some to hold other parts of her body. (46) Some celestial maidens were eager to massage her body with oil, some to apply a paste, some to bathe her, and some to squeeze the water from her bathrobe. (47) Some celestial maidens were eager to bring fragrant substances, some to apply them, some to arrange colorful garments, and some to dress her. (48) Some celestial maidens were eager to bring ornaments and garlands, some to adorn her body, some to bring divine food, and some to feed her. (49) Some celestial maidens were eager to spread out beds and seats, some to offer betel nut, some to keep the spittoon, some to perform household tasks, some to hold the mirror, some to hold the fly whisk, some to hold the umbrella, and some to fan her. (50-51) Some celestial maidens, holding swords in their hands, were eager to protect her body, and they remained awake, guarding her from planets, demons, and ghosts. (52) Some celestial maidens stood at the inner door of the house, and some at the outer door, holding swords, discs, maces, weapons, golden staffs, and other weapons. (53) Dhrti, Kirti, and the other ninety-nine celestial maidens, including Vidutkumari and Dikkumari, arrived from the directions and sub- directions with great fanfare six months earlier. (39) They came and, with great joy, paid obeisance to the future parents of Jinendra Bhagavan and introduced themselves, saying, "We have come here from the celestial realm by the command of Indra." (40) "O Goddesses! Please give your command, may you be prosperous, and may you live for a long time," said the celestial maidens, with great respect, awaiting the command of Marudevi. (41) At that time, many celestial maidens, having attained supreme wonder, described the ocean of qualities like form, youth, beauty, and auspiciousness of Marudevi. (42) Many other celestial maidens praised the skills of Marudevi, which included knowledge of letters, painting, music, mathematics, and scriptures. (43) Some celestial maidens themselves demonstrated their skills in playing the lute and other instruments. Some sang sweet songs, which were like nectar to the ears. (44) Some celestial maidens,