Meru Trayodashi Mahatmya Ane Devdravya Bhakshan Ka Natija - Book Summary

Here is a comprehensive summary of the Jain text "Meru Trayodashi Mahatmya Ane Devdravya Bhakshan Ka Natija" by Mansagar, translated into English:

Book Title: Meru Trayodashi Mahatmya Ane Devdravya Bhakshan Ka Natija (The Greatness of Meru Trayodashi and the Consequences of Consuming Devasvya)

Author: Muni Raj Shri Mansagarji (Translated by)

Publisher: Hindi Jainbandhu Granthmala, Indore

Summary:

This book, published in 1926 (VS 1983), is a translation by Muni Raj Shri Mansagarji of the greatness of the Meru Trayodashi vrata (vow/observance) and the ill effects of consuming Devdravya (offerings made to deities). The preface highlights the spread of unrighteous practices in the Jain community and the author's intention to translate stories of vows and regulations into a novelistic style to counter the influence of worldly novels.

The core of the book is the story of Pingal Raja and the Meru Trayodashi vrata.

The Story of Pingal Raja:

Birth and Early Life: The story begins in Ayodhya during the time of the first Tirthankar, Shri Rishabh Dev. It then shifts to the era of Shri Ajitnath, the second Tirthankar. In Ayodhya, King Anantvirya and his queen Priyamati were childless. The King was deeply concerned about the continuation of his lineage. A sage advised them that if they practiced Dharma and worshipped the Lord, they would have a son, but he would be lame. Despite this, they followed the advice.
Pingal's Lameness and Seclusion: The queen conceived and gave birth to a son, whom they named Pingal. Due to his lameness, Pingal was kept within the palace confines, leading to the townspeople believing he was exceptionally beautiful, fearing an evil eye.
The Marriage Alliance: Meanwhile, in the city of Brahmapur, King Satyrath and his queen Indumati had a virtuous daughter named Gunasundari, who was also unmarried. Merchants traveling from Ayodhya saw Gunasundari and, upon hearing of Pingal's beauty from the people of Ayodhya, arranged a marriage between Pingal and Gunasundari.
The Problem: When it was time to bring Pingal to Brahmapur for the wedding, King Anantvirya and his minister became worried. Pingal was lame, and they feared no one would give their daughter to him. The minister, to buy time, told the messengers that Pingal was visiting his maternal home and would arrive in sixteen months.
Seeking Guidance: In their distress, the King and his minister sought the counsel of Acharya Gangil, who was residing in the city's garden with his disciples. The Acharya delivered a sermon on Dharma, emphasizing Jivdaya (compassion for living beings), control of senses, truthfulness, and the negative consequences of unethical behavior and the consumption of Devdravya.
Pingal's Past Life and the Cause of Lameness: The King asked the Acharya why his son was lame. The Acharya revealed Pingal's previous life:
- He was born as Samantsingh, the son of King Mahendradhvaj in Achalpur. Due to bad company, he fell into gambling and other vices and was eventually banished by his father.
- In Shivpur, a merchant named Champak employed him to worship a temple. Samantsingh stole and sold the temple offerings (rice, betel nuts, fruits) to fund his gambling. Champak warned him about consuming Devdravya, but he did not desist.
- He stole and sold temple ornaments and indulged in sinful activities, leading to his expulsion by the merchant.
- Wandering in a forest, he hunted and killed animals. He encountered a pregnant deer and shot its legs. A tapasvi (ascetic) near the deer advised the deer about Dharma, leading to its peaceful death. The tapasvi, angered by Samantsingh's cruelty, cursed him to become lame in his next life.
- After being cursed, Samantsingh was killed by a lion and went to hell. After serving his time in hell and various animal lives, he was reborn as Vajrasen, the son of a maidservant named Shiva in Kusumpur. Due to his past karma, he suffered from leprosy, causing his limbs to decay, making him lame. At his deathbed, his mother recited the Navkar mantra, leading him to rebirth as a celestial being (Vyanterik Dev).
- From the celestial realm, he was reborn as Swayamprabh, the son of Seth Surdas in Saubardpur. Despite being virtuous, he suffered from severe foot sores, making him unable to walk.
The Healing Power of Meru Trayodashi: During a pilgrimage to Shri Shatrunjay Tirth, Swayamprabh bathed in the Suryakund. However, the water did not adhere to his feet, surprising the pilgrims. The Acharya explained that his remaining karma, particularly for consuming Devdravya and harming the deer, was still potent.
Taking the Vow and Redemption: Upon hearing this, Swayamprabh, his parents, and the assembled pilgrims were filled with renunciation. Swayamprabh took the vow of Meru Trayodashi. After thirteen months of observing this vrata, his lame limbs healed, and he regained his normal form and beauty.
The Practice of Meru Trayodashi: The vrata involves fasting (upavas), making thirteen models of the Meru mountain, four smaller Merus, Nandavartas, and performing pujas with lamps and incense for thirteen months or thirteen years. It also involves reciting specific mantras, performing austerities, and offering food to monks and nuns.
The Outcome: King Anantvirya adopted the vrata for his son. Pingal Kumar, after completing the vrata, married Gunasundari and other princesses. King Anantvirya took diksha (renounced worldly life) from Acharya Gangil and attained moksha (liberation). Pingal Raja ruled justly for thirteen years, continued the vrata, and eventually took diksha himself, ultimately achieving Kevalgyan (omniscience) and moksha.

The Greatness of Meru Trayodashi:

The text emphasizes that the Meru Trayodashi vrata was instituted on the day of Shri Rishabh Dev's nirvana (liberation) during the third era. The vrata is a powerful means to overcome karmic obstacles, including those caused by consuming Devdravya and harming living beings. By observing it with devotion, one can attain worldly happiness, heavenly pleasures, and ultimately, moksha.

Consequences of Consuming Devasvya:

The story clearly illustrates that consuming Devdravya leads to immense suffering, resulting in physical ailments like lameness, blindness, and various diseases, as well as rebirth in lower realms like hell and animal births. The text warns that those who consume offerings meant for deities face prolonged cycles of suffering in the world.

Special Instructions for the Vrata:

The book also provides specific guidelines for observing the Meru Trayodashi vrata, including the number of khamasamana (a form of respectful salutation), sathiya (a ritualistic symbol), devavandan (worship of deities), pratikraman (confession and repentance), and kausaggas (meditative postures). It clarifies how to observe the vrata even if a female observer becomes ritually impure and outlines the duration of the vrata.

Chaitra Vandana:

The book concludes with a Chaitra Vandana, a devotional poem praising Shri Rishabh Dev for his tapasya (austerities) and attainment of liberation on the day of Magh Krishna Trayodashi.

In essence, the book is a religious narrative that teaches the importance of righteous conduct, adherence to vows, and the severe karmic repercussions of disrespecting divine offerings, all through the compelling story of Pingal Raja and his eventual redemption through the Meru Trayodashi vrata.