Shani Sulsa

Here's a comprehensive summary of the Jain text "Shani Sulsa" based on the provided pages:

Book Title: Shani Sulsa (शाणी सुलसा) Author: Muni Raj Shri Vidyavijayji (मुनिराज श्रीविद्याविजयहजी) Publisher: Jain Shasan (जैन शासन) Dedication: The book is dedicated to the author's Guru Maharaja Saheb, expressing gratitude for being fortunate enough to serve such a prominent disseminator of literature.

Overview and Introduction (Prastavana - प्रस्तावना):

The introduction emphasizes that the life of a chaste and devoted woman like Sulsa needs no external adornment or explanation, as her virtue speaks for itself. However, the author intends to present this book to the readers in a way that accurately reflects Sulsa's character and her unwavering faith.

The author notes the historical dominance of Jain literature in Sanskrit and Prakrit, making it accessible only to those proficient in these languages. While some ancient Gujarati works exist, they lack the appeal for modern youth compared to literature written in contemporary, evolving Gujarati. Therefore, there's a need to publish Jain literary works, including biographies, in a style that resonates with the current generation, especially given the public's increasing interest in novels and narratives. The author laments that many popular stories focus on worldly desires and can be detrimental, whereas retelling the lives of ancient noble figures and virtuous women in a modern, engaging manner would be beneficial and promote Jain literature.

The Story of Sulsa:

The book focuses on the life of Maha Sati Sulsa, a devout follower of Lord Mahavir. Her unwavering faith and devotion are so profound that even Indra, the king of the gods, praised her in his celestial court. Lord Mahavir himself inquired about her religious inclinations through Ambada. Sulsa’s purity and devotion were tested by Indra, who took on various forms to try and sway her from her samyaktva (right faith), but he ultimately failed.

The book aims to illustrate:

• Sulsa's deep faith in the divine (Sudev), the spiritual guide (Suguru), and the righteous path (Sudharma).
• Her exemplary devotion to Jinendra (Jain Tirthankaras).
• Her composure and devotion during a severe crisis when her thirty-two sons died simultaneously.
• The attempts by Brahma and others to divert her from her samyaktva.
• Her rituals and practices in her old age and at the time of her death, particularly after her husband's demise.

The narrative also includes contextual episodes like King Shrenik's abduction of Chillana and Abhaykumar's intelligence in securing Sujyesta.

Chapter 1: The Flow of Rise and Fall (Nati ane Avnati ne Pravah - न्ति आणि अवनतिने प्रवाह):

This chapter sets a philosophical tone, discussing the universal principle of change, the rise and fall of civilizations, and empires. It contrasts the grandeur of past eras with the present ruins, illustrating the impermanence of worldly glory. The chapter then focuses on Magadha, once a dominant empire influencing much of India and even reaching China, with its capital Rajagriha. Rajagriha, described as a magnificent city with a prosperous populace, numerous religious institutions, and a reign of ahimsa (non-violence), has now become a ruin.

The narrative then introduces King Shrenik, a religious and gentle ruler of Rajagriha, who enjoyed both royal and domestic happiness. He was married to Sunanda, a woman whose beauty was praised far and wide. King Shrenik was also blessed with a wise son named Abhaykumar, whose intellect was highly respected.

The chapter also introduces Nag Sarathi, a charioteer in Rajagriha. It highlights that in ancient times, the role of a charioteer was a prestigious one, often held by noble individuals. Nag Sarathi is depicted as wealthy, famous, and possessing virtues like compassion, forgiveness, gentleness, simplicity, and generosity. He was deeply religious, always engrossed in the worship and meditation of Jin. He was known for his charitable deeds and was particularly compassionate towards the suffering. Importantly, Nag Sarathi was celibate and devoted only to his wife, valuing spiritual pleasures over sensual ones.

Chapter 2: The Charioteer's Worry (Nag Sarathi Chintit - नागसारथी चिन्तित):

The scene shifts to a beautiful garden where Nag Sarathi is sitting, deeply troubled. Despite his wealth and prosperity, he is lost in thought. His wife, Sulsa, finds him in this state of distress. Sulsa, described as an exemplary wife, devoted to her husband and possessing a pure character, expresses her concern. She inquires about his sadness, fearing he might have been insulted by King Shrenik or is facing some other affliction.

Nag Sarathi, however, remains silent, his demeanor suggesting deep worry. Sulsa, further distressed by his silence, speculates about potential reasons for his sadness – lost treasure, destroyed palace, or a beloved woman. She implores him to share his troubles, her eyes filling with tears.

Nag Sarathi finally speaks, reassuring her that nothing is hidden from her. He explains that his worry stems from the thought of what will happen to their vast wealth and empire after their death, especially in the absence of a son. He believes all worldly pleasures are futile without a child and that a son provides contentment as an heir. He is deeply troubled by the thought of being childless.

Sulsa tries to console him, arguing that sons cannot save one from hell and that individuals must face the consequences of their own actions. She cites examples of kings who suffered despite having sons. She emphasizes that true salvation comes from one's own deeds, not from having children.

However, Nag Sarathi remains unconvinced, stating that his heart cannot be at ease without a child. He likens a childless home to a desolate jungle and lists three supreme sources of happiness: a beautiful, virtuous wife, an obedient son, and a good friend. He asserts that a virtuous son enhances the family's prestige, like a fragrant sandalwood tree perfumes a forest.

Sulsa, in her earnestness, suggests that Nag Sarathi could remarry to fulfill his desire for a child, suggesting her own past deeds might be the reason for their barrenness. Nag Sarathi firmly rejects this, stating he would not seek another wife even if offered the kingdom, comparing it to wanting curd after tasting milk. He insists that if a son is born from her, his happiness will be complete; otherwise, he would not consider marriage to another woman even in his dreams.

After this conversation, Nag Sarathi leaves for the garden, leaving Sulsa to contemplate. She resolves that since worldly efforts have failed, she will focus solely on religious devotion, believing that faith and virtuous deeds can bring about desired outcomes, just as they helped overcome difficult illnesses and misfortunes in the past. She decides to practice rigorous asceticism, including celibacy, sleeping on the ground, and performing vows like ayambil.

Chapter 3: The Praise of Indra (Indra ni Prasansha - ઇન્દ્રની પ્રશંસા):

This chapter describes a time when India was deeply devoted to Dharma, with a connection to the celestial realms. Gods would descend to assist in religious activities. Indra, the king of gods, is described as being impressed by the advancement of religious practices. In Indra's celestial court, a discussion takes place about pious individuals from the mortal world. Indra himself praises the religious conduct of some, quoting that "those with a single-minded devotion to good deeds always strive to acquire virtues."

When asked by another god about the specific cause of his joy, Indra reveals that he heard a god named Naimeshi praising a particular woman from the mortal world. Indra mentions that this woman will attain a very high spiritual state through her religious practices. When asked who this fortunate soul is, Naimeshi identifies her as Sulsa, the devoted wife of Nag Sarathi from Rajagriha. Indra expresses his blessings upon Sulsa, and Naimeshi states that he is going to test Sulsa's devotion and offer her a boon.

Chapter 4: The Test of Charity (Dan ni Pariksha - દાન ની પરીક્ષા):

This chapter depicts Sulsa engaged in her charitable activities. A Muni (ascetic), in reality, the celestial being Naimeshi in disguise, arrives seeking Lakshapak tel (a valuable oil). Sulsa, known for her charity, readily agrees, even though it was a rare and expensive item. She had three pots of this oil. In a divine test, as she tries to fetch the oil, the pots miraculously break, one after another. Despite these failures, Sulsa's faith remains unshaken. She is more concerned about being unable to fulfill the Muni's request than the loss of the oil.

At this moment, Naimeshi reveals his true form as a celestial being and expresses his extreme pleasure with Sulsa's faith and devotion. He acknowledges that he had heard of her in Indra's court and came to test her. He offers her a boon.

Sulsa, with folded hands, requests the boon of children, as this is her deepest desire. Naimeshi grants her thirty-two pills, instructing her to consume them one by one, which would bless her with thirty-two sons. He also assures her that he will appear whenever she remembers him.

After Naimeshi departs, Sulsa reflects that having thirty-two sons might overwhelm her with the task of raising them, thus hindering her religious pursuits. She decides to consume all the pills at once, hoping for one exceptionally virtuous son rather than many who might be less significant. She likens this to preferring one moon over many stars, one wish-fulfilling cow over many ordinary cows, or one wise person over many fools.

Chapter 5: The Consequence of Thirty-Two Pills (Battis Goli Nu Fal - બત્રીસ ગોળી નું ફળ):

Sulsa's decision to consume all thirty-two pills leads to her conceiving thirty-two children simultaneously. The immense physical strain causes her great distress, making her fear for her life. She remembers Naimeshi, who reappears and explains that consuming the pills together was ill-advised, leading to such a difficult situation. He clarifies that if consumed individually, they would have resulted in thirty-two sons of varying strengths and characteristics.

Sulsa, with profound understanding, accepts the consequences of her actions, attributing them to her past karma. She reflects on the unpredictability of life, citing the example of King Yudhisthira's gambling despite his virtuous nature and Rama's exile despite being destined for kingship. She acknowledges that one's intentions and outcomes often differ.

Naimeshi is pleased with Sulsa's wisdom and philosophical acceptance of her situation. He departs, leaving Sulsa to face her destiny.

Chapter 6: The Thirty-Two Virtuous Sons (Battis Gunvani Putra - બત્રીસ ગુણવાની પુત્ર):

Sulsa delivers thirty-two sons at the auspicious moment. Nag Sarathi is overjoyed, having been previously distressed by the absence of a child. The household celebrates with music, gifts, and elaborate ceremonies. The sons are named Devdutt. As the children grow, Nag Sarathi and Sulsa are filled with happiness.

When the sons reach five years of age, Nag Sarathi enrolls them in formal education, hiring a scholar. The boys excel in various subjects, including grammar, philosophy, and poetry, and then pursue martial arts training. The chapter emphasizes the importance of martial arts in that era, comparing it to the pursuit of degrees in modern universities.

The thirty-two sons become accomplished in all arts, including the science of archery, and grow to be influential and religious individuals, devoted to Jin. They are also known for their love for each other and their dedication to their endeavors. King Shrenik, recognizing their prowess, employs them in his service. Nag Sarathi arranges their marriages to beautiful and virtuous women, and the family lives happily.

Chapter 7: The Prince and the Perplexing Portrait (Rajkanya ane Chamatkar Purva Chitran - રાજકન્યા અને ચમત્કાર પૂર્વ ચિત્રણ):

The narrative shifts to Vishala City, ruled by King Chetak, a renowned monarch with seven daughters. The eldest five are named Prabhavati, Shiva, Mrugavati, Pesha, and Padmavati. The two youngest are Sujyesta and Chillana.

One day, a Parivrajika (female ascetic) arrives at the palace seeking an audience. While the elder sisters remain indifferent, Sujyesta and Chillana express interest in meeting her. The Parivrajika, dressed in saffron robes, carrying a water pot and staff, with matted hair and forehead markings, begins to preach about violence as a form of righteousness, attempting to mislead the princesses.

Sujyesta, a devotee of Arjuna (likely a spiritual reference), vehemently opposes the Parivrajika's teachings. She asserts that true righteousness lies in compassion for all living beings and that rituals without compassion are futile. The Parivrajika insists on the importance of bodily purity, which Sujyesta dismisses, comparing the body to a wine vessel that cannot be truly purified without inner cleansing through virtue. She argues that outward cleanliness is useless without the inner purification of the soul through yama and niyama (ethical restraints and observances), likening it to bathing in a river of truth, chastity, and compassion.

The Parivrajika, though inwardly impressed, tries to manipulate Sujyesta by claiming that bodily radiance and adornment are essential for spiritual progress. Sujyesta refutes this, stating that a religious person gains nothing from outward appearances and that external cleanliness doesn't wash away sins, just as a laundered garment doesn't remove the dirt of the cloth itself. She uses the example of aquatic creatures to illustrate this point.

Defeated in the argument, the Parivrajika is asked to leave the palace. As she departs, she vows revenge for the insult.

Later, King Shrenik of Rajagriha sees the Parivrajika, who shows him a painting of Sujyesta, the youngest daughter of King Chetak. Captivated by Sujyesta's beauty, Shrenik falls prey to desire. The Parivrajika tells him that Sujyesta can be obtained with a little effort. Shrenik, overwhelmed by his infatuation, expresses his desire to meet her, even willing to give up his kingdom for her. The Parivrajika reveals that the portrait is of Sujyesta and that she can be acquired with some effort, leaving with the satisfaction of having achieved her revenge against the princesses.

Chapter 8: The Prince's Plan (Abhaykumar Nu Yojana - અભયકુમાર નું યોજના):

King Shrenik becomes obsessed with Sujyesta, neglecting his royal duties and his own well-being. His son, Abhaykumar, notices his father's distress and inquires about it. Shrenik explains his infatuation with Sujyesta, shown to him by a Parivrajika.

Abhaykumar, understanding his father's plight, devises a plan. He consults with his ministers. They decide to send a messenger to King Chetak, requesting Sujyesta's hand in marriage for King Shrenik. King Chetak, however, rejects the proposal, stating that he cannot give his daughter, born in the Hastinapur lineage, to anyone.

Despite the rejection, Abhaykumar remains determined. He advises his father not to worry and assures him that he will find a way to bring Sujyesta to him. He then disguises himself as a merchant and travels to Vishala City with a portrait of King Shrenik. He opens a shop selling perfumes and oils. In that prosperous era, with people free from hunger, such luxurious items were in demand.

Abhaykumar's shop gains popularity. One day, when some maids from King Chetak's palace visit his shop, Abhaykumar shows them King Shrenik's portrait, treating it with great reverence. The maids are amazed by the portrait's beauty and ask about it. Abhaykumar reveals it is of King Shrenik, his lord and deity. They ask to borrow the portrait to show Princess Sujyesta, promising not to keep it or dishonor it. Abhaykumar agrees only if they first describe the portrait to Sujyesta and get her consent.

The maids describe the portrait to Sujyesta, who is captivated by its beauty and expresses a strong desire to see it. She instructs them to bring the portrait to her. The maids return to Abhaykumar, obtain the portrait, and present it to Sujyesta. Sujyesta is overwhelmed, declaring it to be the most beautiful depiction she has ever seen and believes it to be of a divine being. She asks the maids to find out from the merchant whose portrait it is.

A maid named Vichakshana informs Sujyesta that it is King Shrenik's portrait and that he had previously asked for her hand in marriage. Sujyesta questions why her father rejected the proposal. Vichakshana suggests that someone might have intervened. Sujyesta declares that she no longer wishes to marry anyone else and urges Vichakshana to ask the merchant for a way to arrange her marriage with King Shrenik, or she will end her life.

Vichakshana relays this to Abhaykumar, who sees this as an opportune moment. He instructs Vichakshana to tell Sujyesta to meet him at a specific location and time, near a secret tunnel, where he will bring King Shrenik.

Chapter 9: The Tunnel and the Deception (Surang ane Kapata - सुरङ्ग आणि कपट):

The chapter highlights the advanced art of tunnel construction in ancient India. Abhaykumar has a long tunnel dug and prepares its entrance. He then informs King Shrenik about his plan. Shrenik is delighted and prepares to go with his soldiers, including Sulsa's thirty-two sons as guards. They reach the tunnel entrance. Shrenik sends word to Sujyesta.

When Sujyesta receives the message, she is overjoyed and prepares to meet Shrenik. She tells her younger sister, Chillana, that she is going to meet King Shrenik, whom she saw in the portrait. She asks for Chillana's permission. Chillana expresses her inability to be separated from Sujyesta and insists on accompanying her, stating that whoever becomes Sujyesta's husband will also be hers. The two sisters decide to go together.

They reach the designated spot. King Shrenik is pleased to see them and invites them to his chariot. Sujyesta, remembering she left her jewelry behind, asks Shrenik to wait while she retrieves it. After Sujyesta leaves, Sulsa's sons advise Shrenik against waiting in enemy territory. Shrenik orders his army to proceed. Chillana remains in the chariot, which moves forward, followed by the army, with Sulsa's sons acting as rear guards.

When Sujyesta returns, she finds no one there. She becomes distressed, fearing a trick. She begins to cry out, thinking robbers have taken her and that Chillana has been abducted by Shrenik. Her cries attract Shrenik's guards, and soon King Chetak learns of the incident.

King Chetak, enraged, orders his general, Virangadh, to pursue Shrenik and rescue Chillana. Battle ensues, and in the fight, Virangadh uses a weapon that kills all thirty-two of Sulsa's sons simultaneously. Shrenik's army flees, but Shrenik himself escapes, as Virangadh could not reach him. Virangadh returns to King Chetak and reports the events, including the death of Sulsa's sons and Shrenik's escape. King Chetak is pleased with his army's victory but deeply distressed by Chillana's abduction.

Chapter 10: Sujyesta's Wisdom and Renunciation (Sujyesta Ni Buddhi ane Vairagya - सुज्येष्ठा नी बुद्धि आणि वैराग्य):

The chapter describes Sujyesta in a beautiful garden, but she is deeply disturbed by her sister's abduction and the deceit involved. She reflects on the ephemeral nature of worldly pleasures and the deceitful ways of desire. She realizes the futility of worldly attachments, likening her soul to a wish-fulfilling jewel carelessly exchanged for mere glass. She despises the momentary pleasures that lead to suffering.

Through this reflection, Sujyesta attains Vairagya (detachment) and decides to renounce worldly life. She informs her father, King Chetak, of her decision. King Chetak, in a time when knowledge and detachment were highly revered, approves of her choice. The proverb "One who is brave in karma is also brave in dharma" is mentioned. Sujyesta, with her father's permission, takes initiation from Chandanbala, a renowned nun. This event is celebrated with great festivity, reflecting the strong influence of religious devotion in that era. Sujyesta's fame and spiritual devotion grow.

Chapter 11: The Lord's Appearance and Sulsa's Steadfastness (Bhagwan Nu Agaman ane Sulsa Nu Dhaikya - ભગવાન નું આગમન અને સુલસા નું ધૈર્ય):

This chapter describes Lord Mahavir Swami's presence in the world, revered by gods and humans. He arrives at the Kusumakar Udyan (flower garden) in Champanagari. The divine samavasarana (assembly hall) is created by the gods. Various deities contribute to its construction and decoration.

Lord Mahavir delivers a discourse on the rarity and importance of human birth, the need for right faith (samyaktva), and the distinction between true deities, gurus, and dharma versus false ones. He emphasizes that true divinity, spiritual guidance, and religion are characterized by the absence of attachment, desire, and violence. He stresses the importance of devotion to the true Tirthankaras, the pure gurus, and the righteous path, which leads to liberation.

During this discourse, Ambada, a powerful ascetic with supernatural abilities and a follower of Jainism, arrives. He pays homage to Lord Mahavir and praises his divine qualities. He then states that he has come to ask about Sulsa's religious practices on behalf of Lord Mahavir. Lord Mahavir confirms that he had indeed asked about Sulsa and that Ambada was to inquire about her.

Ambada then proceeds to Rajagriha to test Sulsa. He takes the form of Brahma and visits Sulsa's home, asking for alms. Sulsa, adhering to her vow of offering alms only to worthy monks, refuses Ambada. Ambada then leaves. Subsequently, news spreads of Brahma's arrival, then Vishnu's, and then Shiva's in Rajagriha. The populace rushes to see them, but Sulsa remains steadfast in her devotion to Lord Mahavir.

On the fourth day, news of a twenty-fifth Tirthankar appearing on Vipulachal mountain spreads. People rush to witness this, but Sulsa remains unmoved, recognizing it as a deception. Ambada, realizing his efforts to sway Sulsa have failed, then decides to approach her directly in his true form as a devout Shravak (lay follower) with an offering of flowers.

Chapter 12: The True Devotee and the Divine Boon (Satya Shravak ane Divya Vardan - સત્ય શ્રાવક અને દિવ્ય વરદાન):

Ambada, having dropped his deceptive disguises, visits Sulsa's home as a humble devotee. Sulsa welcomes him with great respect and offers him food and hospitality. She performs his puja with devotion. After the meal, Ambada praises Sulsa for her unwavering faith and states that Lord Mahavir himself inquired about her religious well-being.

Sulsa is overjoyed upon hearing this and offers prayers to Lord Mahavir. Ambada then asks Sulsa why she didn't come to see him during his deceptive manifestations. Sulsa replies that she could not possibly turn her devotion from Lord Mahavir to deities like Brahma or Shiva, who are still bound by attachments and aversions. She compares her steadfastness to a bee that prefers fragrant flowers over ordinary ones, a swan that favors a serene lake over a common pond, and a wealthy person who doesn't cherish copper. She reiterates that a true devotee of Jin cannot be attracted to other deities.

Ambada, impressed by Sulsa's profound devotion, accepts her reasoning. He then offers her a boon, which she accepts by praying to Lord Mahavir. He grants her thirty-two pills to be taken one by one, assuring her she will have thirty-two sons. He repeats his assurance of appearing whenever she remembers him.

Sulsa again reflects on the burden of having many children and decides to take all thirty-two pills at once, hoping for one ideal son. This decision, as previously described, leads to the birth of thirty-two sons. The chapter ends with Ambada departing, his faith strengthened by Sulsa's devotion. The author clarifies that Lord Mahavir's inquiry about Sulsa was a divine maneuver to strengthen Ambada's faith through Sulsa's unwavering adherence to Jain principles.

Chapter 13: The Elders' Counsel and the Final Days (Vriddhon Nu Madar ane Antim Divaso - વૃદ્ધો નું માર્ગદર્શન અને અંતિમ દિવસો):

Sulsa lives her life in devotion and detachment, her body growing frail with age. She accepts old age as a reminder of the impermanence of worldly possessions and beauty. She remains steadfast in her religious practices. Recognizing her final days are near, she undertakes rigorous penance and focuses on meditating on Lord Mahavir.

She seeks guidance from her Guru, asking how to overcome worldly attachments and attain the ultimate truth. Her Guru praises her unwavering faith and predicts a peaceful death (samadhi maran). He advises her to reflect on her actions, confess her faults, and seek forgiveness. He urges her to take refuge in the fourfold sharan: Arihant, Siddha, Sadhu, and Dharma. She is advised to reflect on her good deeds, practice the twelve reflections, and renounce food through fasting. She is instructed to chant the Navkar Mantra and reflect on the five acharas (conducts of Jainism), confessing any transgressions.

She is advised to seek forgiveness for any harm caused to single-sensed beings, dual-sensed beings, and so on, and for any unvirtuous actions or speech. She is encouraged to meditate on the virtues of detachment and to renounce all negative emotions and harmful speech. She should reflect on the importance of performing the twelve vows and the ten yati virtues. She is told that the three jewels (right faith, right knowledge, and right conduct) and the teachings of Jin will protect her.

Sulsa diligently follows her Guru's instructions, dedicating herself to virtuous practices and obtaining the merit for a Tirthankara's future birth. She achieves a state of deep detachment and peacefully departs from her mortal body to attain a divine existence.

Conclusion:

In her divine existence, Sulsa will eventually be reborn as a male in Bharat Kshetra in the next era, becoming the fifteenth Tirthankara, Nirmam. He will attain Kevala Jnana (omniscience) and ultimately achieve moksha (liberation).

Catalog Information:

The provided catalog link is for "Jain Shasan," published by "Shree Sudharmaswami Gyanbhandar-Umara, Surat." The book was printed and published by Shah Harakhchand Bhurabhai at Dharmabhyudaya Press in Benaras City. The publication year is Samvat 1969 (Veer Samvat 2439).

This summary provides a detailed overview of the narrative and philosophical aspects presented in the provided pages of "Shani Sulsa."