Who was Parshvanath?

him by attacking in the form of various Illustrated Tirthankar Charitra ( PC ) सचित्र तीर्थंकर चरित्र लक्ष्मी al चन्द्र सूर्य 2010_03 Page #129 -------------------------------------------------------------------------- ________________ ध्वजा animals. Parshva-muni tolerated all these afflictions with equanimity. Meghmali's anger reached its peak. (P-4/1) Now he created dark and dense clouds in the skys. The sky was completely covered by dark rain-bearing clouds. With fearsome rumbling and thunder and lightening it started raining heavily. Meghmali caused so much rain that it flooded the whole area. Parshva-muni tolerated the torment of this torrential rain like the Meru mountain. The water level rose and it reached the tip of Parshvanath's nose. He was still unmoved in his meditation. At this peak of the affliction, the throne of god Dharanendra trembled. He came to know about the incident through his divine powers and reached the spot with Padmavati. One of these snake-gods created a platform under the feet of Parshva-muni and the other a canopy of its multiple hoods over his head. Dharanendra admonished Meghmali who then fell at the feet of Parshva-muni and sought his forgiveness. (P-4/2) After eighty three days of penance and spiritual practices Parshva-muni came to Ashrampad garden in Varanasi and stood in meditation under a Dhataki tree. With fast increasing purity he attained omniscience on the fourth day of the dark half of the month of Chaitra. The gods created the divine pavilion. Bhagavan Parshvanath gave his first discourse on the form of religion. He propagated the four dimensional religion (Ahimsa, truth, non-stealing and nonpossession) for upliftment of the soul. Inspired by the discourse of Bhagavan Parshvanath, many members of his family including his father Ashvasen, mother Vama Devi, and wife Prabhavati took Diksha from him. Many other princes and scholars including the famous Vedic scholar Shubhdatta also took Diksha after hearing to his discourse. Bhagavan Parshvanath established the four pronged religious organisation. He had eight chief disciples with Shubhdatta being the first and most senior. Although no detailed mention is available about the areas visited by Bhagavan Parshvanath, it can be surmised from various incidents and related stories that he covered a considerably wide area of the subcontinent. It appears that he visited Kashi-kaushal (Uttar Pradesh), Nepal, Bang (Bengal), Kalinga (Orissa), Anga (Magadh), Vidarbh, Konkan, Saurashtra etc. Among his followern were Shakya kings, rulers of Magadh (grandfather and father of king Shrenik) and many others.7 पद्य सरोवर antion isced from wine subcor विमानभवन राशि 206 Spinsters In Jain scriptures there is a mention of an incident of Bhagavan Parshvanath's period that has not been much talked about. It is the initiation of 206 old spinsters in his ascetic organisation. At different times many old spinsters from merchant families from a number of towns took Diksha into Bhagavan Parshvanath's organisation and indulged in spiritual practices. But due to some faults in minor codes of discipline and death before doing 'equired भगवान पार्श्वनाथ (88) Bhagavan Parshvanat: निधूम अग्नि मल्लि मुनिसुव्रत Gothieta (25) Tiek | महावीर Jan LUOG T ome Page #130 -------------------------------------------------------------------------- ________________ **☺ ऋषभ अजित - सम्भव अभिनन्दन fen - सुमति पद्मप्रभ O गज वृषभ corrective self-analysis they reincarnated as queens of lesser gods like Chamarendra, Balindra, Vyantarendra etc. At the time of Bhagavan Mahavir's divine pavilion creation they came for the Darshan (paying homage in person) and displayed their divine glamour and grandeur just like the sun god. What to talk of the common audience when even Ganadhar Gautam became spellbound at this heavenly display. When Gautam asked Bhagavan Mahavir about these सिंह goddesses he explained that these goddesses acquired these unique divine powers as a result of their practices of penance and discipline when they were the old-spinster ascetics in Bhagavan Parshvanath's order. All these references indicate that even during the period of Bhagavan Mahavir the faith and devotion for Bhagavan Parshvanath was wide spread. The masses strongly believed that remembering the name of Bhagavan Parshvanath was the panacea for all troubles as well as the means of success. This was the reason that in Bhagavan Mahavir's time Bhagavan Parshvanath was popularly known as “Purushadaniya". Many scholars are of the opinion that the Chaturyam Dharm (the four dimensional religion) was the leading and prominent religion in whole of India during that period. The Buddha also got initiated into this school in the early part of his spiritual life. Later he evolved and propagated his eight pronged religion out of this only. Bhagavan Parshvanath was a householder for thirty years and then an ascetic for seventy years. When he was 100 years old he got liberated on the fifth लक्ष्मी day of the

called "Suvrat." Thus, the word "Munisuvrat" is formed. When the Lord was in the womb, his influence caused the mother to desire to follow the vow of a Muni. Therefore, his name was "Munisuvrat." **21.** **Naminath** - He who subdues (conquers) the enemies and the opposing forces is called "Nami." According to the grammar rule "Nami-stu va Unaadi 613," the word "Nami" is formed by changing the penultimate "a" to "i" by an alternative. When the Lord was in the womb, his influence caused the enemy king who had attacked the city to bow down. Therefore, his name was "Nami." **22.** **Neminath** - He who rotates the Dharmachakra (wheel of righteousness) like the circular "nemi" (rim) of a wheel. When the Lord was in the womb, his influence caused the mother to see a great "nemi" (circular wheel) of precious stones in a dream. Therefore, his name was "Rishtanemi." Just as the word "Apastam" is used for the west, similarly, the negative prefix "a" is used to negate the word "Rishtanemi," making it "Arishtanemi." **23.** **Parshvanath** - He who sees all emotions is called "Parshva." This is the Nirukta meaning. When the Lord was in the womb, his influence caused the mother to see a snake in the darkness. Knowing that this was the influence of the womb, the mother thought, "He who sees is Parshva." He is also called "Parshva" because he is the lord of the Yaksha who serves him. Just as Bhima is called Bhima, similarly, Parshvanath is also called Parshva. **24.** **Vardhaman Swami** - He whose knowledge and other qualities increase from the time of his birth. When the Lord was in the womb, his influence caused the prosperity of his family, clan, wealth, and grain to increase. Therefore, the son was named "Vardhaman." Later, seeing his unparalleled prowess, the gods named him "Mahavira." The twelve verses from "Sri Bhadrabahu Swami" (circa 1093-1104) that explain the meaning of the names are mentioned here. Their meaning is already explained above, so they are not repeated here. Thus, by praising the twenty-four Tirthankara Lords by name, we now pray for the purification of our minds. **5.** "May the twenty-four Jina Tirthankaras, who are free from the dirt of karma, old age, and death, be pleased with me, as I have praised them by name." **Meaning:** May the Jina Tirthankara Lords, whom I have praised by name, who are free from the dirt of karma, old age, and death, be pleased with me. ====================== | Romanization (original text) | ====================== tIrthaMkara aura siddhoMkI phalApekSI stuti aura usakA artha yogazAstra tRtIya prakAza zloka 123 darzana Adi guNoM se jo nirmala hai, vaha vimala hotA hai tathA prabhu garbha meM Aye taba unake prabhAva se mAtA kI mati aura | zarIra nirmala hone se bhagavAn kA nAma vimala rakhA / 14. anaMtanAtha - anaMta karmoM para vijaya pAne vAle athavA anaMta | jJAna-darzana Adi guNoM se vijayavAna hone se anaMtajit kahalAte haiM; tathA jaba prabhu garbha meM the, taba mAtA ne anaMta | ratnamAlA dekhI thI athavA AkAza meM anaMtarahita mahAcakra dekhA thA, jo tInoM jagat meM vijayI banAtA haiM, isa kAraNa anaMtajit kA saMkSipta nAma anaMta rkhaa| bhImasena ko jaise bhIma kahA jAtA hai, vaise hI anaMtajit ko anaMta kahA jAne | lgaa| 15. dharmanAtha - durgati meM par3ate hue jIvoM ko jo dhAraNa karatA hai, vaha dharma hai aura bhagavAn jaba garbha meM Aye the, taba se mAtA dAnAdi dharma meM tatpara banI, isase unakA nAma dharmanAtha rakhA / 16. zAMtinAtha zAMti kA yoga hone se, svayaM zAMti - svarUpa hone se aura dUsaroM ke lie zAMtidAtA hone se zAMtinAtha nAma huA / aura prabhu garbha meM the taba | unake prabhAva se deza meM utpanna huI mahAmArI Adi upadrava kI zAMti hone se putra kA nAma zAMti rkhaa| 17. kuMthunAthaku arthAt pRthvI, usameM rahane vAle hone se nirukta artha kunthu huA / prabhu jaba garbha meM Aye the, taba unake prabhAva se mAtA ne ratnoM ke kunthu yAnI Dhera ko dekhA thA, isase unakA nAma kuMthunAtha rakhA / 18. aranAtha - sarvottama mahA sAttvika, kula kI samRddhi ke lie utpanna hue, ataH unakA nAma vRddha puruSoM ne 'ara' rkhaa| aura garbha ke prabhAva se mAtA ne svapna meM ratnoM kA ara arthAt ArA dekhA thA, isase unakA nAma 'ara' rkhaa| 19. mallinAtha pariSaha Adi malloM ko jItane | vAle; nirukta ke anusAra malli kA yaha artha kiyA gayA tathA bhagavAn jaba garbha meM the taba mAtA ko chaha RtuoM ke phUloM kI sugaMdhamaya mAlAoM kI zayyA meM sone kA dohada utpanna huA thaa| jise devatA ne pUrNa kiyaa| isase unakA nAma | malli rakhA / 20. munisuvratasvAmI - jagat kI trikAla avasthA ko jAne athavA usa para manana kare use muni kahate haiM; manerudetI cAsya vA uNAdi 612, vyAkaraNa ke isa sUtrAnusAra man dhAtu ke i pratyaya lagakara upAntya a ko u hone se muni zabda banA tathA suMdara vrata vAle hone se suvrata huA / isa taraha munisuvrata zabda niSpanna huaa| tathA bhagavAn jaba garbha meM Aye taba unake prabhAva se mAtA ko muni ke samAna suvrata pAlana kI icchA huI, isase unakA nAma munisuvrata rkhaa| | 21. naminAtha- pariSaha aura upasarga ko namAne

Book Title: Bhagwan Parshwanath Author(s): JAINA Education Committee Publisher: JAINA Education Committee Catalog link: https://jainqq.org/explore/201045/1 JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLY Page #1 -------------------------------------------------------------------------- ________________ TIRTHANKARS 05 Bhagawän Pärshvanäth About 3000 years ago, King Ashvasen was ruling over the Kingdom of Väränasi also known as Banäras, umeans as: N yawa teng . 2m 01. in India. The city is situated on the banks of the holy River Gangä. He was a benevolent and a popular ruler and lived peacefully with his Queen, Vämädevi. On the 10th day of the dark half of the month of Märgashirsh (which usually falls in December) Queen Vämädevi gave birth to a son. Once, during her pregnancy, she had observed a snake passing by. The passing of that snake made quite an impression on her. In memory of that incident, her newborn son was named Pärshva-kumär, because in the Sanskrit language 'Pärshva' means 'near by or in the vicinity'. Pärshva grew up in the midst of wealth and happiness and became a very attractive young man known for his courtesy, bravery, and valor. His reputation was well-known in all the kingdoms and many kings were eager to have their daughters marry him. Prince Pärshva-kumär was married to Prabhävati, a princess from a neighboring kingdom. The wedding ceremony was performed with much splendor and Pärshvakumär enjoyed a blissful married life with Prabhävati. At that time, there was a mendicant named Kamath. During his childhood he had lost his parents and was raised as an orphan. Disgusted with his miserable life he had become a mendicant. As a mendicant, he had no material possessions and lived on the charity of others. He practiced severe penance and performed rituals called Panchägni (five fires). He came to Väränasi to perform the Panchägni (five fires) ritual. Many people were impressed by his ritual and penance and therefore worshipped him. Pärshva-kumăr reciting Namaskar Mantra to the half-burnt snake When Pärshva-kumär heard about Kamath's ritual, he realized the violence towards living beings involved in a fire. He came to Kamath and tried to dissuade him from lighting the sacrificial fire. Kamath denied that any life was at stake because of his ritual. However, by extra sensory perception, Pärshva-kumar sensed a snake trapped inside one of the burning logs. He asked his men to remove the log and chop it 32 JAIN STORY BOOK Jain Education international Page #2 -------------------------------------------------------------------------- ________________ BHAGAWÄN PÄRSHVANÄTH carefully. To everyone's surprise, a half-burnt snake came out of the burning piece of wood. Pärshvakumär recited the Namaskar-mantra for the benefit of the dying snake. The snake was so badly burnt that he soon died. After death, the snake was reborn as Dharanendra, the king of gods of the Nag kumärs (gods or angels that look like snakes) in heaven. Instead of feeling remorse or pity for the snake, Kamath was very annoyed by the interference of Pärshvakumär but was powerless at that time. He resolved to seek revenge. Kamath began observing an even more severe penance and at the end of his life he was reborn in heaven as Meghamäli, the god of rain. Observing the miseries that living beings had to experience in their worldly life, Pärshva-kumär developed a high degree of detachment towards worldly possessions and relationships. At the age of 30, he renounced all his possessions and his family and became a monk. Later on, he was known as Pärshvanath. He spent most of his time meditating in search of the ultimate truth. Once, while he was in meditation. Meghamäli saw him from heaven. He recalled how Pärshva-kumär had interfered in his ritual and penance in an earlier life and saw his chance for revenge. Using his supernatural powers, he brought forth all kinds of fierce and harmful animals such as elephants, lions, leopards, and snakes to attack monk Pärshvanath. However Pärshvanath, immersed in deep meditation, remained peaceful and untouched. Then Meghamäli tried a new tactic and brought forth heavy rains. The rainwater touched the feet of Pärshvanäth and started accumulating. The water rose up to his knees, then to his waist, and in no time it reached his neck. Dharanendra noticed that Pärshvanath, his benefactor was going to drown in the rising floodwater. Immediately Dharanendra descended and placed a quick growing lotus flower below Pärshvanath's feet so that he could float on the water. Then he spread his fangs over the head and sides of Pärshvanath in order to protect him from the pouring rain. Dharanendra then severely reprimanded Meghamäli for his wretched act and asked him to stop the rain. All of Meghamäli's efforts to harass Pärshvanath were in vain. He was disappointed and realized that he was unnecessarily creating trouble for the graceful, merciful Lord. He withdrew all his supernatural powers and fell

rahakara zambara devakI vikriyA dUra kara dI usase Apako na koI bAdhA huI, na krodha AyA aura na bhaya hI utpanna huA isa kAraNa 'Apa sahanazIla haiN| isa prakAra vidvajjana ApakI stuti nahIM karate kintu ApakA mAhAtmya aura zAnti Azcaryajanaka hai isalie ApakI stuti kI jAnI caahiye| isa prakAra jinakI stuti kI gaI thI ve pArzvanAtha bhagavAn hama sabake saMsArakA uccheda karanevAle hoM // 164 // dekho, ye dharaNendra aura padmAvatI donoM hI bar3e kRtajJa haiM, aura bar3e dharmAtmA haiM isa prakAra saMsArameM stutiko prApta hue haiM parantu tInoM lokoMke kalyANakI ekamAtra bhUmi svarUpa ApakA hI yaha upakAra hai aisA samajhanA cAhiye / yadi aisA na mAnA jAya aura donoMne hI parvatoMkA paTakanA Adi banda kiyA hai aisA mAnA jAya to phira yaha bhI khojanA par3egA ki pahale upadrava kisake dvArA naSTa hue the? isa prakAra jinakI sArabhUta stuti kI jAtI hai ve pArzvanAtha bhagavAna hama sabakI rakSA kareM / / 165 / / he vibho ! parvatakA Page #469 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## The Sixty-Seventh Chapter **The pavilion of the serpent-hood, adorned by Padmavati's canopy, the destruction of harmful karma, the attainment of Kevala Jnana, the attainment of a glorious body devoid of the five elements, the destruction of the cycle of birth and death, the fear of Sambhardeva, the emergence of your Tirthankara name-karma, and the destruction of all obstacles - all these manifested together. May Lord Parshvanath, the crown jewel of the fierce lineage, forever destroy the fear of Yama - may he protect us from birth and death!** ||156|| **"Is this peace due to the Lord's meditation? Or due to Dharanendra? Or due to Padmavati? Or due to the Lord's forgiveness? Or due to Indra? Or due to its own nature? Or due to the expansion of the mantra? Or due to the fear of the enemy? Or due to the Lord's auspicious rise? Or due to the passage of time? Or due to the destruction of harmful karma?" Thus, the gods, holding offerings in their hands, fearing the obstacles created by Sambhardeva, may Lord Parshvanath, the foremost among the valiant, destroy our sins!** ||167|| **Hearing his words, which were sweet to the ears, pleasing to the heart, beneficial, and based on reason, Sambhardeva abandoned his intense Mithyatva, like poison, due to his long-standing animosity. He himself came and praised him. Even though he was cruel, he attained salvation. May Lord Parshvanath, who is seated on the throne of Indra, having attained the state of Siddha, destroy our group of obstacles!** ||168|| **Parshvanath's soul was first the minister Marubhuti, then he became a deva in the Sahasrar heaven, from there he became a Vidyadhara, then he became a deva in the Achyuta heaven, from there he became the Chakravarti Vananami, then he became Ahminndra in the Madhyama Aveyaka, from there he became the king Anand, adorned with the qualities of kings, then he became Indra in the Ananta heaven, and finally he became the destroyer of harmful karma. ** ||169|| ====================== | Romanization (original text) | ====================== trisaptatitama parva bhedo'ne phaNimaNDapaH phaNivadhUchannaM kSatirghAtinA kaivalyAptidhAtudehamahimA hAnirbhavasyAmarI / bhItistIrthakRdudgamo'pagamanaM vighnasya cAsansama sa santatAntakabhayaM hantUnavaMzAgraNIH // 156 // kiM dhyAnAtphaNinaH phaNIndrayuvateH kSAntermahendrAtsvata _stantrAnmantraviz2ambhaNAd vata riporbhAterayasyodayAt / kAlAvRdhAtihateridaM zamamabhUdityaya'hastaiH surai rAzaGkayAmaravighnavicyutira hanyAtsa dhIrAmaNIH // 16 // zrutvA yasya vaco'mRtaM zrutisukhaM hRdyaM hitaM hetuma mithyAtvaM divijo'vamIdviSamiva vyAviddhavairoddharam / yaM stauti sma ca tAdazo'pyupanatazreyaH sa pAryo vibhu vitraurgha harisantAsanazikhAmadhyAsya siddho hatAt // 168 // jAtaH prAGmarubhUtiranvibhapatirdevaH sahasrArajo vizezo'cyutakalpajaH kSitibhRtAM zrIvAnAbhiH patiH / devo madhyamamadhyame nRpaguNairAnandanAmA''nate" devendro hataghAtisaMhatiravatvasmAnsa pArzvezvaraH // 169 / / phaTanA, dharaNendrakA phaNAmaNDalakA maNDapa tAmanA, padmAvatIke dvArA chatra lagAyA jAnA, ghAtiyA karmoMkA kSaya honA, kevalajJAnakI prApti honA, dhAturahita paramaudArika zarIrakI prApti honA, janmamaraNa rUpa saMsArakA vighAta honA, zambaradevakA bhayabhIta honA, Apake tIrthakara nAmakarmakA udaya honA aura samasta vighnoMkA naSTa honA ye saba kArya jinake eka sAtha prakaTa hue the aise ugra vaMzake ziromaNi bhagavAn pArzvanAtha sadA yamarAjakA bhaya naSTa kareM-janmamaraNase hamArI rakSA kreN||166 / / 'yaha zAnti, kyA bhagavAnake dhyAnase huI hai ? vA dharaNendrase huI hai ?, athavA padmAvatIse huI hai? athavA bhagavAnkI kSamAse huI hai ? athavA indrase huI hai ? athavA svayaM apane Apa huI hai ? athavA mantrake vistArase huI hai ? athavA zatruke bhayabhIta ho jAnese huI hai ? athavA bhagavAnke puNyodayase huI hai ? athavA samaya pAkara zAnta huI hai ? athavA ghAtiyA karmoMkA kSaya honese huI hai| isa prakAra argha hAthameM liye hue deva loga, zaMvaradevake dvArA kiye hue jinake vighnoMkI zAntikI AzaMkA