Anusandhan 2010 03 SrNo 50 2

Author(s): Shilchandrasuri
Publisher: Kalikal Sarvagya Shri Hemchandracharya Navam Janmashatabdi Smruti Sanskar Shikshannidhi Ahmedabad
Catalog link: https://jainqq.org/explore/520551/1

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anusaMdhAna zrI hemacandrAcArya saMpAdaka : vijayazIlacandrasUri 50 (2) citrakAra : divyarAja rANA PO0000 VVVVVV zrIhemacandrAcArya kalikAlasarvajJa zrIhemacandrAcArya navama janmazatAbdI smRti saMskAra zikSaNanidhi, ahamadAbAda r Private & Personal Use Only 2010,

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moharite saccavayaNassa palimaMthU(ThANaMgasutta,529) 'mukharatA satyavacananI vighAtaka che' anusadhAna prAkRtabhASA ane jaisAhitya-viSayaka sampAdana,saMzodhana,mAhitI vagerenI patrikA | 50 (2) sampAdakaH vijayazIlacandrasUri W HIMIRMIRMITHIBIRH ADOR 2.200 ooo zrIhemacandrAcArya kalikAlasarvajJa zrIhemacandrAcArya navama janmazatAbdI smRti saMskAra zikSaNanidhi ahamadAbAda 2010 ___ 2010_03

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Adya sampAdaka: DaoN. harivallabha bhAyANI sampAdaka: vijayazIlacandrasUri samparka: C/o. atula eca. kApaDiyA A- 9, jAgRti phleTsa, pAlaDI mahAvIra TAvara pAchaLa prakAzaka: anusandhAna 50 (2) prAptisthAna: amadAvAda - 380007 phona : 079 - 26574981 kalikAlasarvajJa zrIhemacandrAcArya navama janmazatAbdI smRti saMskAra zikSaNanidhi, ahamadAbAda (1) A. zrIvijayanemisUri jaina svAdhyAya mandira 12, bhagatabAga, jainanagara, navA zAradAmandira roDa, ANaMdajI kalyANajI peDhInI bAjumAM, amadAvAda - 380007 (2) sarasvatI pustaka bhaNDAra 112, hAthIkhAnA, ratanapola, amadAvAda - 380001 Also available online at mUlya: Rs. 120-00 mudraka: kriznA grAphiksa, kirITa harajIbhAI paTela 966, nAraNapurA jUnA gAma, amadAvAda - 380013 (phona: 079-27494393) AvaraNacitra : zrIhemacandrAcArya, citrakAra - divyarAja rANA 2010_03

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re zrutasthavira darzanaprabhAvaka pravartaka munirAja zrIjambUvijayajI mahArAjanI puNyasmRtimAM A aMka sabahumAna samarpita che... A Skya 2010_03

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nivedana 'anusandhAna'nA pacAsamA aMka mATe jemane AmantraNa ApavAmAM AvelaM, temAMnA keTalAka vidvajjanoe potAnAM zodhapatro pAThavIne 'anusandhAna'nI yAtrAne vadhAvI che. te zodhapatro pacAsamA aMkanA A bIjA bhAgamAM prakAzita karavAmAM AvyAM che. joI zakAze ke bhAratanA jeTalA ja videzanA vidvAnoe paNa A zodhayAtrAmA rasa dAkhavyo che. Avo protsAhaka pratibhAva Anandaprada paNa bane che, ane 'anusandhAna'nI yAtrAne baLa paNa pUruM pADe che. vizeSamAM, A pacAsamo aMka - tenA banne bhAga - sva. munirAja zrIjambUvijayajInI puNyasmRtimAM samarpita che. eka vizvavikhyAta jaina saMzodhaka tarIke sva. munizrInI khyAti AntarrASTrIya staranI hatI. temanI tIkSNa zodha-dRSTi ananyasAmAnya hatI. jaina sAdhu tarIkenI aneka pAramparika maryAdAonAM pAlana pratye vaphAdAra chatAM vaizvika kakSAnAM saMzodhana-kAryo teo karI zakyA hatA, te samagra jaina jagat mATe gaurava levA jevI bAvata gaNI zakAya. AvA zodhaka sAdhupuruSanI puNyasmRtimAM aMka pragaTa karIne 'anusandhAna' paNa gauravAnvita banyuM che. 'anusandhAna'nI yAtrA vegapUrvaka nirantara ane nirantarAya cAlatI rahe evI bhAvanA saha - zI. 2010_03

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anukramaNikA puNyabatrIsI upA. bhuvanacandra 1 gUDhArtha dohAo ane anya sAmagrI : paramparAgata lokavArasAnu jatana saM. DaoN. niraMjana rAjyaguru vAdI harSanandana kRta jinasAgarasUri gItAni ma. vinayasAgara 25 sAdhvIjI bhAvalakSmI dhulabandha saM. munisujasacandra-suyazacandravijayau 36 zrIhaMsarAjaposAla dhulabandha (gabdhAranI prAcInatA) saM. munisujasacandra-suyazacandravijayau saM. 1730nu amadAvAdanI nAnI dozIhaTImAMnI paMcahaTI madhyenuM hATagrahaNaka (giro) khatapatra rasIlA kaDIA 45 maramI saMta Anandaghana ane temane paramparA prApta jaina cintanadhArA nagIna jI. zAha 52 maukhika ane likhita paramparAo sandarbha bole bAMdhanAranI kathAo hasu yAjJika 61 ajJAtakartRka prAkRta praznagarbhapaMcaparameSThi-stava pro. nalinI balavIra ardhamAgadhI bhASA kA udbhava evaM vikAsa pro. sAgaramala jaina 84 kyA 'AryAvatI' jaina sarasvatI hai ? pro. sAgaramala jaina 95 hindu aura jaina vrata : eka kriyApratikriyAtmaka lekhAjokhA DaoN. anItA botharA 103 ArSabhI vidyA : paricaya ma. vinayasAgara 123 ___ 2010_03

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Models of Conflict resolution and Peace in Jain Tradition On Nouns with Numerical Value in Sanskrit Lexicographical Notes on the Tarangalola mAhitI : Truthfulness and Truth in Jaina Philosophy navAM prakAzano Dr. Nalini Joshi WILLEM BOLLEE Thomas Oberlies The Cult of the Jakhs in Kutch vihaMgAvalokana punaH prakAzananuM sundara najarANuM : 'jaina tarkabhASA' upA. zraddhAJjali patro : zrIjambU vijayajI mahArAjane smaraNAMjali 2010_03 Peter Flugel Francoise Mallison upA. bhuvanacandra bhuvanacandra zrutadhara paramparAnA ujjvala nakSatra : upA. bhuvanacandra ma. vinayasAgara pUjya zrI jambUvijayajI mahArAja zraddhAsumana Muni Jambuvijayaji Homage and reminiscences Prof. Nalini Balbir Report on the accident of Param Pujya Munishri Jambuvijayji Maharaj Saheb Hiroko Matsuoka vartamAnakAlIna saMzodhana-sampAdana yuganA Adya pravartaka AgamaprabhAkara pU. munirAja zrI puNyavijayajI ma. sA. pU. munizrI jambUvijayajI ma.sA. zI. 131 144 155 166 219 227 229 232 234 236 240 243 246 249 258

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puNyabajIsI upA. bhuvanacandra amArA saMgrahamAMnA eka prakIrNa patramAthI maLelI A racanA bhASAzabda-viSayanI dRSTie rasaprada jaNAyAthI atre prastuta karI che. racanA kakkAvalI prakAranI che paNa kavie pratyeka varNanA dUhAmAM te te varNanA ghaNA zabdonI yojanA karI kRtine vadhu manoraMjana banAvI che, kintu ema karavA jatAM kavi dUhAmAM sarvatra prAsa sAcavI zakyA nathI. yavarNamAM jakAravALA zabdo paNa kavie lIdhA che ema pakAranA dUhAmAM khakAravALA zabdo paNa grahaNa karyA che. pratyeka dUhAnI cothI paMkti pratamAM jema che tema ahIM ApI che. kRtimAM kartAnuM nAma nathI, hastapratimAM paNa nathI. bhASAnA AdhAre racanA 16mI sadI AsapAsanI jaNAya che. kuMkuma kajjala kevaDo, kAmaNi kUra kapUra; komala kapaDa kavirasa e punnaha aMkUra; khAjA khArika surahaDI, khasakhasa khAMDa khijUra; kSIraha bhoyaNa khairavaDI, e punnaha aMkUra; gAlA gi(gI)ya gayagAmaNI, godhana gayavara vAri; gohUM gula gorasa jimaNa, e punna puNya vicAra. gheura bhojana ghola ghIo, ghamaghamato maMthAna; ghoDA hIsai gharaMgaNiiM, e puNa puNya ahinANa. navajovaNa nava neha ghaNa naiM navaraMgI nAri; navarasa nAlera navanidhi e punyai puNya vicAri. cAMpo caMdana cAMdaNo caMdAvayaNI nAri; cAulabhojana cAo ghari, e punna puNya vicArI; chAsi chasako chAMhaDI, chAgaliyo parivAri; chAila oDhaNa chatra siri, e punna puNya vicAri. cAdara oDhaNa jAi ziri, jAvaMtrI mukhavAsa; jAsaka jImaNa joDa ghari, e puna puNya vicAra. 2010_03

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anusandhAna 50 (2) jhallarInAda jhamaka paya, jhamajhamakAlI nAri; jhAli jhabUko jhalahalai, e punna puNya vicAra. TAka Tamako TahUkaDo, TaMkAvali TaMkAri; Tacakai vayaNa TAmaka ghaNa, e puNa puNyaha vicAri. ThAo Thamako Thaharai, ThamakAlI TaM(ThaM?)kAra; ThAkura ThAu Thasaka ghaNa, e puNa puNya vicAri. DADI Dokara DAkarA, DahalA DAvara sAla; DAgali besaNa DAhapuNa, e puNa punyavicAri. Dholaka Dhamakai bAraNe, DhAlU Dhola apAra; Dholai DhAla sohAmaNI, e puNa punya vicAri. tejI toraNa bAraNai, tarakasa nai taravAri; taMbola talita ghaNa, e punna puNya ahinANa. thAhara thAnaka thApaNI, thUNa sujANa thabhANa; thara thAvara sudhira ghiri, e punna puNya aMkUra. dAna dayA para-ttarasa, dahI pIjai gAdha; dAsa dADima dIkarA, puNNahi pAmai puddha (?) dhAna dhana dharitta dhava, dhuNahi dhayavaDa vAri; dhaja dhava lalIya, e punna puNya vicAri. pAna padArathi pragaTapaNa, pArakha pragaTa pradhAna; priya pADosaNi prIti ghaNa, e punna puNya aMkUra. phophala phADA pharaharai, phAraka gharanai bAri; phUla ghaNA phalalI (?), e punna puNya ahinANa. bAlapaNai bUDhapaNai, binhai bahutta sujANa; bAI beTA behenaDI, e punna hai puNya vicAri. bhAI bhAmaNi bhUpapaNa, bhalapaNe bharattAra; bhoja bhAva arogIya, e punnahi puNya aMkUra. maNi mANika muttAhalA, haya mayagala ati mayamatta; mAnaNi mANa mahutta ghaNa, e punna puNya vicAra. 18 2010_03

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mArca 2010 yatna yAtrA nai yAgaphala, janma yoga suvicAra; jIvadayA jagi jANIyai, e punna puNyahi aMkUra. rANima rUpa riddhipaNa, rAjabhedi ( ? ); rAga revaMtA riNaya dhaNa, e punna puNya ahinANa. lADU lAvanna lApasI, lakSaNa lIlAvaMta, lalanA lAja lAkhaNI, e punna puNya vicAri. vidyA vAda viNijapaNa, vara khANa vyavahAra; vAjI baisaNa vayavapuNa ( ? ), e punna puNyahi aMkUra. zasivayaNa saMtoSa ghaNa, zivasuha sukhaha jhANa; -- khurahaDI : koparaM ( kharahaDI kharavaDI : kheranI goLI rAsi rayaNI ta zANapaNa, e punna puNya ahinANa. SimA SaDaga Setrahi SarA, SitI SaMtaha vAsa; kSetrI SAja vAya ko nahI ( ? ), e punna puNya vicAra. 28 sukumAla samANI sahelaDI, sAhasa sukha saMpati; - gAlA : gaLAnuM baMdhana ghIo (ghIu) : ghI cAo : dhanuSya jAsaka : khUba sArI peThe joDa : ahIM 'baLadanI joDa' jhAli : kAnanuM AbhUSaNa 2010_03 23 suguNa surUpa suzIla tanu, e punna puNya aMkUra. hAya hAma harikha huI, hayavara hIMsai bAri; `hAthI cIra ja (?) pAmIyaI, e punnahi puNya ahinANa. 30 iti zrI puNyabatrIsI saMpUrNa / zabdakoza ma.gu.ko.) 24 25 26 27 29

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anusandhAna 50 (2) TaMkAvali : eka prakArano hAra Tacakai : TacAko ? ThAo/ThAu : sthAna Thasaka : laTako, nakharaM DAkarA : garjanA, jozIlo avAja thAhara : sthira, sthAvara thUNa : thAMbhalI phADA : phADiyAM phAraka : sainika sukhaha jhANa : zukladhyAna(?) ma. gu. ko. mAM nathI tevA zabdo chasako : chAgaliyo : chAila : uttama vastra ? (kacchImAM chAla = sADI che.) TAmaka : ma. gu. ko. mAM TaMbakka = vAdya vizeSa che. ThAharai : DhAlU : talita : thabhANa : gAdha : riNaya : lAkhaNI : (lAkheNI ?) khAjavAya : cIra : ('hIra' hoI zake) 2010_03

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gUDhArtha dohAo ane anya sAmagrI : paramparAgata lokavArasAnuM jatana saM. DaoN. niraMjana rAjyaguru ApaNA prAcIna kaNThastha paramparAnA gujarAtI sAhityamAM subhASito, lokokti, ukhANAM, prahelikA, samasyA ane gUDhArtha uktionI oka suvizALa paramparA najare caDe che. lokajIvanamAM vAtavAtamAM vAtaDAhyA catura mANaso navarAzanA samaye Avo vAGmaya bhaNDAra pIrasatA rahe, lokakaNThe AvuM sAhitya saikAo sudhI sacavAtuM - jaLavAtuM - taratuM rahe ane amAMthI jarUrata paDye praziSTa sAhityanA jaina - jainetara sarjaka - kavi - AkhyAnakAro potAnI racanAomAM AvI uktione vaNI le. madhyakAlIna gujarAtI sAhityanA kSetramAM kopIrAiTa ke potAnA AgavA maulika sarjana jevA saMkucita khayAlo ja nahotA. jyAMthI kaMipaNa sAraM lAge teno potAnA sAhityamAM samAveza karIne potAnI racanAo lokonA AtmakalyANa ane lokamanoraMjana mATe prayojavAnI paripATI ApaNane vyApaka te phailAyelI jovA maLe. saMskRta sAhitya, prAkRta ke apabhraMza sAhitya, anya bhAratIya bhASAonA sAhitya ke kaNThastha paramparAnA lokasAhityamAMthI AvI uktio laine anuM potAnI bhASAmA rUpAntara karIne- gujarAtIkaraNa karIne potAnA gadya-padya sarjanane vadhu saghana banAvavAno yatna ApaNA dareka madhyakAlIna sarjake karyo che. gujarAtanA hastapratabhaNDAromAM 'subhASitaratnabhANDAgAra' jevI saMkalana pAmelI aneka hastaprato paNa maLI Ave che, jemAM upara jaNAvyuM tevI sAmagrI gujarAtI bhASAmA rUpAntara karIne saMkalita karavAmAM AvI hoya. alabatta jUnI gujarAtI oTale madhyakALamAM sampUrNa bhAratamAM vyApta ovI sadhukkaDI bhASA. je khAsa karIne uttara, pUrva ane pazcima bhAratamAM vyApaka rIte phelAyelI jovA maLe che. a samayanA sarjakonI se rASTrIya bhASA hatI. jethI samagra bhArata varSanA santa-bhakta-kavi sarjako potapotAnI sthAnIya - prAntIya bhASA-bolI sAthai anusandhAna jALavIne A sadhukkaDI bhASAmAM sarjana karatA hatA. ane a rIte vividha 2010_03

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anusandhAna 50 (2) bhAratIya prAntonA santa-bhakta sAhityanI pAribhASika zabdAvalI, sAdhanAtmaka paribhASA, saMgItanA DhALa, rAga, tAla, DhaMgamAM akAtmakatA jovA maLe che. khaMbhAtamAM cAturmAsa nimitte virAjamAna AcArya zrIvijayazIlacandrasUrijI mahArAja sAhebane vandanA karavA javAna banyu. vAtavAtamAM amaNe 'gUDhArthakA dohA' zIrSaka nIce chUTaka 9 x 4 iMcanI sAijhanA cAra patromAM-AgaLa pAchaLa sAta pAnAMo para lakhAyelI hastapratanI jheroksa-nakala mane sampAdana-abhyAsa mATe ApI. A hastapratamAMnA puSpikAlekha pramANe A vividha saMkalita sAmagrI AjathI ekaso cAra varSa pahelAM vi.saM. 1962nA caitra sudI pAMcamane ravivAre dakSiNa bhAratanA auraMgAbAda jillAnA vyAvamAMDA (tA. aMbaDa) gAme zrIkAna rikhajI mahArAjanA khaMbhAta sampradAyanA pU. bhANajI rikhajInA ziSya hIrA rikhajInA ziSya amI rakhe(rikhe) potAnA mATe lakhI che. A sAmagrImA prathama pAnAmAM hAMsiyo pADIne gUDhArtha dohA 1 ama lakhAyuM che. bIjA pAnAmAM hAMsiyo pADIne sajjana-dUrjana 2 ama bIjo vibhAga pADyo che. trIjA pAnAmAM sajjana-dUrjana 3 oma lakhAyuM che. traNe patranA pAchaLanA pRSThamAM hAMsiyo nathI pADyo. cothA pAnAmAM hAMsiyo pADIne 'upadezI cUTakA' oma vibhAga darzAvyo che. saLaMga rIte lakhAyelI A hastapratamA prathama pRSThamAM 22 paMktio, o pachI bIjA, trIjA, cothA, ane pAMcamA pRSThamA 21-21 paMktio, chaThThA pRSThamAM 22 paMkti ane chellA sAtamA pRSThamAM 19 // paMktio mujaba- lakhANa jovA maLe che. A sAmagrImA prathama Ave che gUDhArthanA dohA. jemA prathama doho lakhIne be UbhA daNDa karI vacce ano artha lakhAyo che, pharI be UbhA daNDa karI bIjo doho oma kUla betAlIsa gUDhArtha dohA lakhyA pachI sAta viziSTa prakAranA dohAo apAyA che. jemAM be paMktimAMnA traNa padomAM lakSaNo darzAvyAM hoya ane cothA padamAM ane lAgu paDato artha darzAvIne pUchAyuM hoya - kaho sakhI sajyana? ___ 2010_03

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mArca 2010 pachI javAbamAM se paMktiono sAco artha 'nA sakhI, paMkho, 'nA, sakhI, cUDo, 'nA sakhI canda' o rIte trIjA padano prAsa maLe ovA anuprAsamAM javAba apAyo che. o pachI cAra prahelikA jevA dohAo che. ono javAba paNa sAthe ja apAyo che. tyAra bAda, atha sajyanakA dohA liSyate ema zIrSaka darzAvIne ATha dohA, a pachI nArInA paMdara vividha nAma ane cAra prakAranI strIonAM lakSaNo apAyAM che. tyArabAda sittera jeTalA dohAo jemAM viraha, sajjana lakSaNo, dharma, upadeza, subhASita vagere vividha viSayo AvatA rahe che, omAM koi cokkasa sampAdananA khayAla vinAnuM chUTaka sAmagrInuM okatrIkaraNa thayuM che. tyArabAda musalamAnI zera, gajhala, rIkha lAlacandajI kRta upadezanA savaiyA, cUTakA ane chUTaka dohAonuM saMkalana jovA maLe che. A sAmagrImA keTalAka gUDhArtha dohA onA je artha apAyA che te pUrepUrA samajI zakAyA nathI, tyAM praznArthacihna ane kyAMka kauMsamAM lokakaNThe maLatuM pAThAntara paNa darzAvyuM che. AmAMnA ghaNA dohA anyatra prasiddha ane calaNI paNa hovAnuM jaNAya che. koi jANakAra vidvAna a aMge vigatavAra prakAza pADaze avI namra abhyarthanA che. OM namo siddhaM // atha gUDhArthakA dohA // rAja kAja guNa Agalo bhItara caMgI deha pIyU padhAro covaTeM mokala dejo teha AbhA sarIkho ujalo tArA sarIkho ghATa mIragAniNI molave gAMdhI kere hATa kukha kAlo mukha ujalo cale mopAlA saMga sundara dIse zobhato vicitra unakA raMga (hAthI) rAto phUla gulAbano mAhi dhavalI citarIyA cAlo sakhI saravara jaio nara bAMdhyo astarIyAM (DUTayAthI bAMdhyo kaMcavo) kAjala varaNo he sakhI mIlIyo oka puruSa bAlapaNa vahAlo ko nahi rovaNavAlA lakha (kAMgalo) 2010_03 (nArIyala) (kAca)

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jala jAi thala upanI vaname kIyo vasAva (dorI bAMdhelI pothI) paharaNa kasuMbala kaMcUvA kAjala adhIka baNAva (cIramI - coramI ? ) oka nArI navaraMgI caMgI gUNavaMti te gorI mUrakheM seMtI mUkha na bole mAthe bAMdhI dorI oka nArI navaraMgI caMgI nava nADA laTakAve maradA Agala bAjI khele vAhI nAra kevAve bAlapane sabake mana bhAve baDA bhayA kachu kAma na Ave kahe dIyA usIkA nAma kaho aratha ke choDo gAma patharasutakI pUtalI vanasUtako gharavAsa (tAkaDI) (dIvo) je jIyAre mana vase te tIyAre pAsa anusandhAna 50 (2) navalakha jAyA navalakha peTa navalakha rame vaDalA heTha cItavUM ora jaNuM kAla paDe jada ketA karu saravara bhariyo khUba jala sundara beThI pAra saravara suko sundara gai suratA karo vicAra nAnako nagara phUlako phagara supArIyAro sukAla pAnaro paDayo dukAla dhura kAratIka phAgaNa bIca jalaro lIje beha pIyU padhAro paradezame mokala dIjo teha aNI tIkhI mUkha vaMkaDA suvA paMkha jIsA pIyU padhAro paradezame lAijyo Apa isA sUko lakaDo he sakhI meM phala lAgo dITha khAve to jIve nahI jIve to nIThanITha cahuM nArI nara nIpaje cIhu nare nArI hoya he nara hove pAdharo gaMja na sake koya pAMca page hAthI cale patharavaraNI kAyA iNa gAthAno aratha suNAyane paga upADo bhAyA aka nArI navaraMgI caMgI pahere navaraMgI sADI nAka phADa nakalI ghAlI cAre caga ughADI 2010_03 (taravAra) (tIDa) (dIvo) (kerAM) (kAgala) (pAnako bIDo) (barachI) (dIna) (dina?) (kAsava) (sui)

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mArca 2010 aradha nAma darabArako vara kAgadako tAta so tUma hamakuM dIjIye so hove dInAnAtha rAdhAvarake kara vase akSara paMca lakha soya Adako akSara geDake bace so hamakuM deya zivasuta mAtA nAmake akSara cAra dhareva madhyako akSara choDa ke so tUma hamako deva dharama taNo che sAra che uparAMTho gharano paradezAM jAvo jarA the mhAMne karajo Ada dahe aMta dahe madhya rahe iNa mAMya tUma darasana bIna hota he tUma darasana te jAta gora zikharo nipaje ura maMDana je hoya so to koi na sAdhIyo jIma jivita so koi hAla hAlavo bhUi pAtalI lIkhatahAra sujANa hAthe vAve mukhe lUNe nenAM kare vakhANa caMcala rUkha aneka phala phala phala judAM nAma toDayA paThe pAkasI kaho una rUkha ko nAma bina pagalyAM paravata caDhe bina dAMtA khaDa khAya huM tUne pUcheM he sakhI o kIsyo janAvara jAya ? samudrakAMThe nIpaje bina DAlI phala hoya chatIsAkosa hayabo sakhI yAre hoya to joya jala bina vAdhe velaDI jala vidhA kumalAya jo jala [se] neDo kare jaDAmUlasuM jAya gagana sikhAmAM riye paradezA mele bheTa vANiyA brAhmaNa khAve kAlajo iNako saMso devo bheTa ATha pAMva do peTa he morA upara pUcha iNa gUDhAnI aratha kaho nahitara kene rAkho mUcha akane paga oka he akane paga cAra sAro jagatano DhAMkano yamita karo vicAra 2010_03 (darazana) (darzana) (pAvatI) (pAtI?) (yAda) (darada) (anAja) (akSara) (caka kuMbha) (agni) (lUNa) (tRSA) (kerI) (tarAjU) (kapAsa) 9

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anusandhAna 50 (2) zAma vadana mukha moralI rahe kuMjavana mAya mAthe vAMke mUgaTa he vo zrIkRSNa nAMya (veMgana) mukha kAlI aMga ujalI suMdara bahu sarUpa uDhana pIlI pAmarI mAthe nahI keza anUpa (kalama) sola sahasa zISa he netra batIza hajAra cokhaTa sahasa caraNa he paMDIta karo vicAra (candramA) sAkha zaravara bahota jala kamala ananta apAra una jala kamala na nipane paMDita karo vicAra (cakra) kAgada se kaTakA kare mahasaM jholA khAya rAjA pUche rANIne yo kIsyo janAvara jAya (varavaDI) (vAvaDI?) bApa beTo oka nAma, beTo phIre gAme gAma beTe jAi beTI, jo ko dhUla lapeTI, beTI jAyo bApa jI ko pUnya he na pApa (AMbo) nIce saravara upara tatA bicameM khabakala bAhe calo calo nara dekhana jAvAM usanA nAma ye ye lAhe (hoko) aMga garama mUkha caracarA kUle sugaMdhI vAsa balidhArI usa rUkhane samudAM bIca rahI vAsa (laviMga) cyAra zISa bIca khoparI zAma varaNa zIrakAra mUMgo mola maMjUsa meM zrotA karo vicAra (laviMga) Apa hIle ora moya hIlAve, usakA hIlana more mana bhAve hIla hIlaki huvA nIsaMkA, kaho sakhI sakhA sajyana ? nA sakhI, paMkhA. mokuM to hatIko bhAve, Akhe-vato' nahi sohAMve DhUMDha DhADhake jAi (lAi) pUro, kaho sakhI sajyana ? nA sakhI, cUDo. UMcI aTArI palaMga bIchAyo, meM sotI au upara Ayo usake AyA hUvA Ananda, kaho sakhI sajyana ? nA sakhI, canda. AdhI rena vo mere saMga jAgA, bhora bhai taba bIchaDana lAgA usake bIchaData phATA merA hIyA, kaho sakhI sajyana ? nA sakhI, dIyA. 1. ocho-vatto 2010_03

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mArca 2010 11 AkhI rena chatiyana para rakhA, raMga rUpa jo usane cakhA bhora lai taba dIyA utArA, kaho sakhI sajyana ? nA sakhI hArA. sabaja raMga aura mUkha para lAlI, jIsake gale meM kaMThI kAlI o raMga bAgo meM hotA, kaho sakhI sajyana ? nA sakhI totA. bATa calate mUje jo khAyA, khoTA kharA o nA parakhAyA khA jAve to Ave kesA, kaho sakhI sajyana ? nA sakhI paisA. taMbA sUta ripU tA sagUra tA makha ko azvAra tA janAnI AbharaNa yata AsaraNa makha tarA sUta sAma jUhAra (rAmane jUhAra) aja sahelI tAsa ripU tA jananI bharatAra tA kA bhrAta kA mItra kU samaro vAraMvAra (zrIkRSNane) nena aDhArA khaTa caraNa tIna bhUja jIva cAra rasanA tAke nava bhai suratA karo vicAra (sUrajavimAna) ? kara ko bAjo kara sUNe saravaNa suNe nahi tAha aratha karo cha mAsa laga kahe akabara sAha (nADI-dhabakArA) atha sajyanakA dohA likhyate calata kalama sukata akSara, aso neha ko mUla neha gayA nIlo rahe, tA ke mUkha peM dhUla khATA mIThAM caraparA, saba jIbhyA rasa leta paDe paDe raNakheta meM, olaMbhA hama kU deta zIta sahI arU dhUpa sahI, sahI zItane vAya hama bichu tUma kUliyo,' so ghaTata ghaTata ghaTa jAya mana ke mate na cAlIye, manakA matA aneka mana upara azvAra he, so lAkhanameM aka avasara jene haTha kare, ta to catura .sujANa dIpAve jenA dharmaka, jIsa kA zikhyA pramANa 1. phUliye ___ 2010_03

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12 prItama kahe so kIjiye, rahIye prItama pAsa jo nahI kIje to khare, ghaNA hoya vinAza sajyana so kosAM vase, to hI neDA nIpaTa hajUra dUrajana to dvArA vase, to hI lAkha kosa suM dUra meM varajuM mRganayana kuM, vIsara mata jAyagI vAra mhe tane neNAM kadakIye, mana pe lIgI lajAya atha nArInA padare nAma abalA, nArI, zrImantanI, rAmA, vanItA, mIhIlA, aMganA, kAmanI, pemaMdA, mAnanI, kAntA, lalanA, ramaNI, rAmA, kopanA. atha cAra prakAra kI strI - padamaNIne pAna vahAlo, mAna vahAlo cItraNI, haMsataNIne khyAla vahAlo, kalaha vahAlo zaMkhaNI. padamaNI to palaka cAle, caMma cAle cItraNI, haMsataNI to ThaMma cAle, dhaMma cAle zaMkhaNI. padamaNIno pAMva AhAra, camaka AhAra cItraNI, haMsataNI ne zera ahAra, kUMDo ahAra zaMkhaNI. hastI hAtha hajAra tajIyeM, azva hAtha so dUra, zIga vAle dasa hAtha tajIyeM, dUrajana dezathI dUra. kariye sukhako hoya dUHkha, aha dhoko na sayAna vAM sonekI vArIye, tA ko phATe kAna 1. cITI / anusandhAna 50 (2) jahAM na jyAke guNa lahe, tahAM na tAko kAma dhobI vasake kyA kare, dIgambara ke gAma mhAro mana mAne nahIM, neNAM dhare nahI dhIra varakhA zrAvaNa mAsa jyuM, Tapa Tapa Tapake nIra caMgI chITI' cIta caDhI, hIta kara ghAlI hAtha sahenANI senhA taNI, sadA bolAvo pAsa 2010_03

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mArca 2010 pAna padAratha nAma saMcare, tyu pIDa, jo ra nadIyAM vahe utAvalI, jalahara pAkhara kela pAtazAhIkA mAmIlyA, dariyA o kA khela sajyana asA kIjiye, jesA nIbU bAga dekhyA pINa cAkhyA nahI, rahyA umAlA lAga haMsA ne sarovara ghaNA, pUSpa ghaNA ali rAyA sA puruSAne sajyana ghaNA, deza videze jAyA kuMbhala mera kaTAragaDha, pANI avale phera soi kahe jo sAjanA, vaza kuMbhala bhera pAna padAratha sugaNa nara, aNa tolyA bikAya jyuM jyuM para bhome saMcare, tyuM tyuM mola moMghA thAya sara tara akhara zIkha pIu, jo rakheA pANa sara verI taru sAyarA, akhara rAja dIvANa sajyana asA kIjiye, jesA rezama raMga dhamali (dhama sUlI) zIkha kAMgare, tohI na choDe saMga phUla phUla bhamaro rame, caMpe bhamara na jAya bhamaro cAhe ketakI, baMdhyo kamala sohAya jIhAM laga meru aDola he, jIhAM laga zazIhara sUra tIhAM laga sajyana sadA, jo rahe gUNa bharapUra zazi cakora, sUraja kamala, cAtaka ghana kI Aza prANa hamAro vasata he, sadA tamAre pAsa mana motI tana mUMgIyA, jaya mAlA jaganAtha jIhAM paramesara pAdharA, tihAM navanIdha para hAtha gara harIyo ghana gAjIyo, meDI upara meha vIja paDe te sAjanA, je kara toDe neha jA ke dasa duzamana nahI, senA nahI pacAsa tA kI janani yuM jaNyA, bhAra muMi dasa mAsa sajyana asA kIjiye, jesA TaMkana khAra Apa tape para rIjhave, bhAMgyA sAMdhaNahAra ___ 2010_03

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14 anusandhAna 50 (2) sajyana asA kIjiye, jaisA sopArI saMga Apa karAye TUkaDA, paNa mukha ANe raMga sajyana asA kIjiye, jesA lAMbA ne laDAka varazAlA kI bhIta jyuM, paDe damAka damAka sajyana asA kIjiye, jesA phUla gulAba deSatAM nayanA Thare, ora guNa nahi hisAba sajyana asA kIjiye, jaisA kave kA kosa pagasuM pAcho ThelIo, to ya nahI ANe roSa sajyana asA kIjiye, jesA AkAM dUdha avaguNa upara guNa kare, te sajyana kula sudha sono vAyo na nIpane, motI na lAge DAla rUpo dhAro nA mIle, bhUlo phire saMsAra mAyA to mANI bhalI, tANI bhalI kamAna / vidyA to vAparI bhalI, vahetA bhalA nIra vANa pAMca pakherUM sAta suvarA, nava tItara dasa mora kuMvara rIsAlu ke mAlIye, corI ga(ka)ra gayA cora kAla mRga ujADakA, sajyana pAcho phora sovana kI zIga maDhAvasuM, rUpAkI gale dora mati zruti niramala nahi, nahi avadha mana gyAna kevala paNa mujha meM nahiM, kIma uttara sujANa - kIma kahUM uttara sujhANa oka AdhAra zrI jIna vacanakA, avara na dUsaro koya apakSApakSa vicAra ke, dezuM uttara joya kAgala hama dIno sahI, ora na dIyo jAya bhAMgA bheda vicArajo, lIjo mana samajAya saMgata asI kIjiye, apanA varaNa bacAya motIkA motI rahe, bhUkha haMsakI jAya aMtara kapaTI mukha rasi, nAma prIta ko leya nAlata he usa mitrakuM, dagA dosta kuM deya 2010_03

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mArca 2010 Age Age kavale, pIche hariyA hoya balihArI iNa darakhatanI, jaDa kATayAM phala hoya jaDa kATUM to pAMgare, sIcU to kumalAya he guNavaMtI velaDI, tArA guNa to kahyo na jAya gUpata bAta chAnI rahe, koI nara bheda na pAve asA sAjana ko nahi, lAlana prItI milAve niDo na dIse pAradhI, lage na dIse bANa hUM tone pUcheM he sakhI !, kINa vidha tajyA parANa jala thoDo nehA ghaNA, lage prIta ke bANa tUM pI tUM pI kara mUye, iNa vidha tajyA parANa nadI aneka vana vana ghaNo, bIca bIca paDe pahADa meM tuja pUcheM he sakhI !, kIna kara kIyo zINagAra Aja candramA dUja ko, zazi citavata ciMhu ora mere A dIrgha lAla ko, netra bhame he kaThora tUma to samudra samAna ho, cIDIyA sama hama hoya cIDIyA cAMca DUboya so, samuMdara khAlI na hoya mitra meM jANI prIta gai, dUra vasateM vAsa yugdala bIca antara bhayo, paNa jIva tamAre pAsa so sajyana hajAra mitra, mIjalakha mitra aneka jIna sajyana se du:kha kare, vo lAkhana meM aka dhana dei tana rAkhIo, tana dei rakhIo lAja tana dhana donuM kharacIo, oka prIta ke kAja tana komala madhurI gIrA, dIse pragaTa prasIddha to kaThaNAi avaDI, hiye kahAMthI lIdha vIsavAsI kIdhI prItaDI, have dIkhAvo cheha a pAtIka kIhAM chUTaso, hiye vicAro aha mUjha suM kAMi thoDe gUnhe, neha viNA so kanta goda biThAi ne kahuM, mata lyo abalA anta 2010_03 15

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anusandhAna 50 (2) cAkara cUke cAkarI, paNa svAmI na cUke vAca avaguNa upare guNa kare, te maNI aura kAMca kRSNAgara' bAlyo thako, sAmo dIye suvAsa koza nAkhIye nIramAM, to paNa jala de tAsa huM chu paganI mojaDI, Apa ziranA moDa haM kaMTALI bAvaLI, tame to sura tarU choDa sajyana samaye parakhIye apanA kula kI rIta lAyaka seMtI kIjiye vera, vahevAra ora prIta meM jANyuM tUma kanaka ho, ora tUmakuM dIno mAna kasI kasoTI kasa dIyA, pItala nIkasyo nIdhAna tUma AMbA hama AMbalI, tuma saravara hama pAja rIjha bUjha kara rAkhIyo, bAMhya grahyAkI lAja prIta nyAM paDadA nahI, paDadA jyAM nahI prIta prIta rAkhe paDadA rakhe, A to baDI anIta pANI viNa mIna taraphaDe, tema tuM viNa huM thaiza tuja viNa konI pAsa huM, dilanI kohone daiza jyuM hemavaMta Rtu zame, kaMtha kAnta le soya tyoM hamaro mana tuma vize, lapaTa rahyo nabha toya hama cAvata tUma milana kuM, aura tuma to baDe kaThora tuma vinA hama tarasata he, juM jala binA mora pratamalI(prIta bhalI?) paMkhI taNI, aura rUpe jhUDo mora prIta karIne parahari, mAnuSa nahi te Dhora prIta chIpAi nahI chIpe, palakameM kare prakAza dAbI dabI nA rahe, kasturI kI bAsa prIta pUrAnI nahI paDe, jo uM tamase lAga so varasA jalameM rahe, cakamaka taje na Aga prItI asI kIjiye, jaisI guDIyA dora kAMTayAthI phIra pAMgure, lIbu jAMbu bora 1. kALo agara 2010_03

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mArca 2010 suNa sajyana oka vinatI, vAraMvAra karUM toya jo jo kInI prItaDI, aba dago mata dIje moya mitra asA kIjiye, jIsameM guNa battIza kAma paDyAM bichaDe nahI, badale kharace zIza milanA jage anUpa he, jo mila jAne hoya pArasa se lohA mIle, chIna meM kaMcana hoya kAgada thoDo hita ghaNo, kaba laga lIkhaM vaNApa sAgarameM pANI ghaNo, gAgarameM na samAya kAgada thoDo patti jo lIkhe, jInake aMtara hoya tana mana jIvana aka he, loka dekhA na hoya kAgada nahI zAhI nahI, nahi likhI kI rIta so patiyAM kese likhaM, ghaTI tUmArI prIta kanaka patra kAgada bhayo !, misi bhai mANaka mola ! kalama bhai kei lAkhakI !, kayoM nahi likhe do bola ? hAtha kaMpe likhaNI miTho, aura mUkhase kahI na jAya sudha Ave chAtI phaTe, so patiyAM na likhI jAya sajyana yuM mata jANajo, bIchaDayA prIta ghaTa jAya vepArIkA vyAja jyU, dina dina vadhatI jAya sajyana yuM mata jANajo, tuma bichaDayA moya ceMna jesI bhaThThI lohArakI, silagata he dina rena sajyana huM thArA thakI, bhAve jyuM hI rAkha nAraMgInI phAka jyuM, nyArI nyArI cAkha sajyana kacerI chAMDa do, avara vasAvo gAma coDe cugalI ho rahI, le lezI vayarI' thAro nAma nahI kacerI chAMDasyAM, nahIM avara vazAyAM gAma dasarA vAro bokaDo, marazI moThe ThAma dIla jyoM tamArA moma sarIkhA, tuma bhI hamakuM cAhate the khAte the pIte the jAnI, oka jagA meM rahate the 1. verI / 2010_03

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anusandhAna 50 (2) agara jo tUmane vacana diyA thA, vacana se paDa gayeM jUTeM nIma sarIkhA kaDavA ho gaye, nIbU se dUne khaTe sajyana cAlyA cAkarI, hAtha lI biMDUka, ke to lArAM le calo, ke kara jAvo do Traka sajyana huM thArI galI, phIra phIra helA deta zabda suNAvA aura kuM, nAma tumArA leta soraTha UbhI gokhameM, dAMtA cUpa damaka jANe haNamatta vAMkaDo, lUMTI lAyo laMka vIjAM vADI gUlAbakI, mAhe lUMga ghaNA __thAma si cita corIyA, mA ne purUSa ghaNA soraTha pAla talAvakI, mAMhe gAra ghaNI thAmA se cita coriyo, mA ne nAra ghaNI vIjAM veDI rAMDakA, de de thAkI zISa ghara ghevara vAsI rahe, para ghara mAge bhIkha mIThAza vacane bolIye, sukha upaje kacchu aura vazIkaraNa au maMtra he, tajo vacana kaThora jo sukha cAho zarIra ko, choDo bAtAM cAra cari cugalI jAmanI, aura bIrAnI nAra kroDa purava laga tapa karo, bhAve khAlo gAla usameM naphA bahota hai, meTo manakI jhAla zukara kukara UMTa khara, ye pazu vana meM cAra tulasI dayA dharma bIna, ase hI nara nAra vahetA pAnI nIramalA, paDA gaMdolA hoya sAdhu to ramatA bhalA, DAga na lAge koya bAMdhyA jala to nIramalA, jo kucha gaherA hoya sAdhu to tharatA bhalA, jo mana samatA hoya bugalA se nIra bigaDiyA, baMdara su bana rAya bhoma saputA bADuDa, vaMsa kuputA jAya 2010_03

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mArca 2010 19 khetI viNase khArase, sabhA viNase kuDa sAdhu bIThADe (bigADe ?) lolapI, jyu kesarameM dhUla vANI viNase vAda rAM, cUgalAM viNase gAma deza kuMbudhyA u jema, jAya kuputAM nAma manakI' guru bagalA kIyA, dazA ujalI dekha kaho rajaba kese tIre, dono kI gata aka dhana pAyA to kayA pAyA, dharma na pAyA nahIM ve nara dAlIdrI sArIkhA, kIsI gaNatane mAMhe mahenata kara re mAnavI, mahenata pAve mAma mahenata vINa rIjhe nahIM guru dhaNI bhagavAna sAdhu santa kI pArakhyA, vANI vANI mAMha vANI jyA kI sudha nahIM, vo sAdhu bIsudha nAMha taravAra tatva palaTIyA, pArasa bheTyA Aya loha palaTa kaMcana huvA, tIkhA pANo na jAya taravAra pArasa bheTIyA, miTIyA saba vikAra rajaba tina na mITIyA, vAMka mAra aura dhAra jaina dharma pAyA pIche, vartamAna kaSAya ye bAtAM adhakI suNI, jalamAM lAnI lAya pakSA pakSa mAhI paca rahyA, je nara budha kA hINa nirapekSa je mAnavI, savAla budha pravINa mIThA bolaNa namana guNa, para ugaNa Dhakaleta tInuM bhalA re jIvaDA, cotho hAtasuM deta mAyA mamatA mohanI, krodha lobha caNDAla, cArU tajavo ke deve, jInako nAma AcAra AMdhalA undarane thothA dhAna, jevA guru tevA jajamAna nAnA bhaDakA dIvAlI, moTA bhaDakA hoLI carAdAsajI celA mUMDyA, Akhara kolI ne kolI 1. bilaaddii| 2. mAra dhAra AkAra / 2010_03

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anusandhAna 50 (2) dayA dharma ko mUla he, pApa mUla abhimAna tulasI dayA na choDIye, jaba laga ghaTameM prANa bAta baNAve, akala olave, khAve vIrAnA mAla para ghara kude traNa jaNA, vakIla vaida dalAla mAyA se mAyA mIle, kara kara laMbA hAtha tulasIdAsa garIbanI, koi na pUche bAta candana Ugyo bAgameM, harakhI saba vanarAya saMgata se mhoMgA kIyA, apaNI bAsa lagAya bAMsana UgyA bAgameM, dhaDakI saba vanarAya kuMlakAM khAMpaNa janamIyo, bala jala bhasma ho jAya anarthA dhana nIpaje, te sataguru mukha kIma jAya ke to bhATA phoDAvazI, ke malI mazakarA khAya' susaMgata sudharyA nahI, jInakA baDA abhAga kusaMgata choDayA nahI, jyAM ko moTo bhAga aMkuza jina bIgaDayA ghaNA, kuMziSa aura kunAra aMkuza mAthe dhArIo, jyAM ko moTo bhAra ata zItalAi kayA kare, duzmana kerI lAga ghasatAM ghasatAM nIkale, candana mAMhI Aga atha muzalamAnI zera likhyate baMdA bahota na phUlIye khudA khamegAM nAhI jora julama karaje nahi, marataloka ke mAMhI marataloka loka ke mAhi, tamAzA turata batAve, jo nara cAle atyAyete nara khatA khAve kahe dIna daraveza suNA re mukha aMdhA khudA khamegAM nAMhI bahota mata phUle baMdA (1) manakA cAyA karata he dhara dhara manameM dAva hisAba sabakA hovegA kona raMka kona rAva 1. kAM to mAthAM phoDAvaze, kAM maLI mazakarA khAya / 2010_03

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mArca 2010 kona raMka kona rAva jaDA jaMjIra jaDegA, dhaNI mAgazI dhyAna una dina khabara paDegA kahe kona daraveza suNo re mUrakha aMdhA khudA khamegA nAhI, bahota mata phUle baMdA - (2) atha gajhala likhyate sataguru deva he lAhelA sAMbhala vege i AvelA tero sago nahI koi, dI saraMna sIrohI seve pApa aDhAre jyAne naraka meM bhAre paDazi jamakI phAMsa hovelA bahota hI hAMsa prANI dekha mA so bIchADa gaye saMsAra je nara dharama se ratA, kahe prema tIna kA khUba he matA upadezanA savaiyAnara bhava pAyo sAra dharma kuM na lIno lAra, kusaMgata karIne tu to janama bigADego, sAdhu santa Avyo dekhI bhuMDo bhuMDo bole, matI jUTA Ala daine tU paDadA ukhADego; dharamI purUSa jati nindayA mUDhe kare mati, / duvAre Avi satIne DuMgIse tuM tADego, rIkha lAlacandajI kahe vande nahi to ninde matI, nahi to tuM bhaMgI hoya setukhAnA jhADego prathama pANAtIpAta jIvana kI kare ghAta, vAMsalA su kapi hAtha kasAi dUdha pAve re, jyuM tu tareDI tarakArI kAkaDI karelA kerI, khavi rasa vara bharI talI bhuMjI khAve re; pelA kA khAine mAMsa AyakhA kI kare Aza, cIDiyA kA jIvhA kA grAsa pApIne sohAve re, ___ 2010_03

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anusandhAna 50 (2) rIkha lAlacandajI kahe kayoM ne tu jIvAne haNe, nAne karma ude AyA navA tu upAve re manuSa janma pAya dayA dharma kIyo nAya, sAdhu santa dekhyA prAya jo tu jAya rokego, zIlavanta naranArI dhaNIkI nindayA jArI, khImmAvanta nAhI dhArI ko ke tuM Tokego; sAcA jUThA Ala dai AbarU teM teM vigoi, / dumati kalaMka kei hoi ne tuM ko kego, rIkha lAlacandajI kahe vande nahi to ninde matI, nahItara galI galI moM hI gadho hoya bhUkego dhana hI ke kAja vyAja vAvo jIvo hA rA vAje, laMgoTI peryA kI lAja hAtha rAkhe tUMbaDI, keDIyA kaTArA bAMdhe bhAlA birachI baMdUka sAdhe, lAla kuMdo baNayo sAge jIsI pAkI gumaDI; gAya bhaisa ghare ThAlI bhArA bAMdhe bAlI hAlI, ___ kAMdA mUlA khAve gAlI pADe muDhe bUMmaDI, rIkha lAlacandrajI kahe kabahu ke mAMTho bhIkha, rAMka jIsyo mAMgyA phire ghara ghara bhUmaDI nArI burI parakI gharakI, paNa pArakI nAra mahA dU:kha detI tanaku dhanaku manaku cUsa lahe zIla santoSa hare jIma bhUti lAja nahi suta tAtakI mAtakI lohI bharI haDasuNI jyuM kuti rIkha lAla kahe paranArI su (sneha)bahota hI khAvegA mUMha pe jUti kUDa lakSI - mAyA jobana rAja chaka, badI karo mata koya, rAvaNa badI kamAya kara, gayo samuLI khoya gayo samuLI khoya badI ko daNDa na chUTe, aura nakala baNAya to barasu dI kuTe 2010_03

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mArca 2010 bhabhIkSaNa kuM rAja mIlyo nekI kA phala soya mAyA jobana rAja chaka, badI karo mata koya. aura cuTakA ratana cintAmaNa sArakho narama vahe paradhAna, deva guru dharmakI dilameM karo pahicAna dilameM karo pahicAna dIna dIna Ayu chIje, tapa japa karaNI nema saMjama uttama kIje nara bhava pAyo niTaseM gADho karo jatana, vAravAra nahi pAmasyo jyuM cintAmaNI ratana jaiso melo hAMTako vaiso he saMsAra, bichaDatAM nahI bAra he tana dhana aru parivAra tana dhana aru parivAra saMdhyA raMga samAnA, DAma aNI jala bIda pako takhara pAMnA paDatAM vAra na lAgazI rupAla jagata kA asA, dayAdharama tanta sAra he sudharma svAmI jesA rayaNa divasa jo jAta hai pAchI nahI AvaMta, nIra phale jAve pApa meM bhaje nahi bhagavanta bhaje nahi bhagavanta rahevi khiyA rasa rAto, hAMsI vi kathA vAratA kare parAi tAto sAMca jUTha ati kelave nahIM sUNe jina rayaNAM, dhaMdhAmAMhI dina gumAve soya gumAvI rayaNAM dohA likhyate mIThA mIThA jage ghaNA kaDavA mIle na koi khAMDa pIyAM kapha upaje, nIma pIyAM sukha hoya khama dama sarala subhAvatAM, mada gAlI halavA hoya sAMca dayA tapasI bhalA, jJAnI brahmacArI joya 2010_03 23

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anusandhAna 50 (2) paMca paMca pAle paMca paMca TAle, cha cha no kare vicAra sAta kuM TAle ATha kuM gAle, vehI sudhya aNagAra mAyA chAMyA oka kahI, ghaTe bavana ke jora' raja viraja uMcI rahI, nara mAi ke pAMNa pathara Thokara khAta he, karaDAi ke tANa avaguNa ura dhariye nahi, joho ve vRkSa baMbula guNa lIje kAlu kahe, nahi chAMyAmeM zUla jala nikaTa ujvala varaNa, oka paga citta dhyAna meM jANuM koi santa he, mahA kupaTa kI khANa cAra kozakA mANDalA, vevANI kA jorA bhAre karamI jIvaDA, uThe bI rahe gayA korA dasa dvArako pIjaro, jIsameM paMchI pauna rahe acaMbo mAnIye, gaye acaMbo kona ? ___ mastaka gaNThI mata hare, bIca gaNThI dhana khAya choTI lekhaNa je lIkhe, jaDAmUlasuM jAya phITa phITa thArI pAghaDI, raMga hamArI cUDI abArakA moTIyArA suM, logAvyA he rUDI dholA so maMdira bhalA, kAlA bhalA ja keza AbharaNa to pIlA bhalA, rAtA bhalA ja veza iti sampUrNa saMvata 1961 kA caitra sudI pAMca ne vAra raviye deza dakSaNa ilAkha mogalAi jIlA oraMgAbAda tAlukA aMbaDa posTa bAmuMTAkalI mukAma vyAvamAMDA likhIsuMta pUjya sAhebajI zrI zrI zrI 1008 zrI kAnarIkhajI mahArAja kA khaMbhAta saMpadA kA pujya bhANajI rakhajI tat ziSa mUni tapasIjI hIrArakhajI mama gura taSa pratApe amIrakha sAdhu sva AtmA artha / / (Ananda Azrama, ghoghAvadara, tA. goMDala, ji. rAjakoTa 360 311 dUrabhASa : 02825-271582, 271409, mo. 98243 71904) 1. A dohAnI eka paMkti rahI gaI che. 2010_03.

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vAdI harSanandana kRta jinasAgarasUri gItAni ma. vinayasAgara gahUMlI, gIta, bhAsa Adi saMjJaka racanAe~ sadguru ke prati apanI hRdgata bhAvanAoM ko prakaTa karatI haiM / vAdI harSanandana ina gItoM ke praNetA vAdI harSanandana haiM / harSanandana mahopAdhyAya samayasundarajI ke pramukha ziSya the / inakA janma kaba huA, dIkSA kaba grahaNa kI, vAdIpada evaM upAdhyAyapada kaba prApta huA evaM svargavAsa kaba huA ? ityAdi ke sambandha meM koI bhI aitihya pramANa prApta nahIM hai / kalpanAcita AdhAra se kucha pramANa ekatrita kie jA sakate haiM, jo nimna haiM : I jinacandrasUrine apane AcArya kAla meM (1612 - 1670) 44 nandiyA~ sthApita kI thI / isameM se 27vIM nandI 'nandana' hai / isa AdhAra se anumAna kiyA jA sakatA hai ki saMvat 1644 aura 1645 ke bIca meM inako dIkSA jinacandrasUri ne pradAna kI hogI / janma sthAna kA patA nahIM, kintu rAjasthAna ke nivAsI hoM aura bAlyAvasthA meM dIkSita hue hoM, aisI kalpanA kI jA sakatI hai / samayasundarajI ne 'guruduHkhitavacanaM' meM spaSTa likhA hai - 'utkAlika - kAlika ityAdi tapovahana jinhoMne kiyA ho, jinako gacchanAyaka ko kahakara vAcakAdi pada prema se dilAyA gayA ho, jinhoMne bar3e-bar3e vizAla kSetroM meM gItArtha nAma dhAraNa kara yazopArjana kiyA ho, jo tarka- vyAkaraNa aura kAvyAdi vidyAoM meM pAragAmi hoM, sUtra - siddhAnta kI carcA meM vastusthiti prarUpaka hoM, pRthvImaNDala meM vAdI hoM aura yazasvI hoM, hindU aura musalamAnoM ke mAnya hoM aura sarvagacchoM ke mAnya hoM, gaccha ke kAryakartA hoM; aise ziSya bhI yadi guru kI vRddhAvasthA meM sevA na kara sakeM to una ziSyoM kA honA nirarthaka hai / jo guru ko duHkhI karate hoM, jinameM lokalajjA bhI nahIM hoM, aise ziSyoM 1 2010_03

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anusandhAna 50 (2) ko doSa nahIM denA cAhie, karma kA hI doSa hai / isa laghu kRti kI racanA samayasundarajI ne 1698 ahamadAbAda meM kI hai| isI prakAra eka laghu gIta meM apane hRdaya kI mArmika pIr3A ko vyakta kiyA hai, vaha gIta hai- "celA nahIM tau ma karau ciMtA, dIsai ghaNe cele paNa dukkha / saMtAna karaMmi huA ziSya bahulA, paNi samayasundara na pAyau sukkha // ' samayasundarajI jinacandrasUri ke pautra ziSya evaM sakalacandragaNi ke ziSya the / jinakA dIkSAkAla 1628-1630 se prArambha hokara 1702 taka kA hai / inake 45 ziSya the aura isameM praziSyAdi kI gaNanA nahIM hai| unheM jaba 1687 ke gujarAta ke bhayaMkara duSkAla ke samaya ahamadAbAda meM rahanA par3A taba kisI ziSya ne sAtha nahIM diyA ho, aisA duHkhagarbhita-vacana meM spaSTa jhalakatA hai / saMbhavataH aisA pratIta hotA hai ki navyatarkazAstrI aura vAdI hone ke pazcAt hI sambhavataH jinasAgarasUri kA zAkhAbheda inhIM ke kAraNa huA ho / apane ziSya vyAmoha se samayasundaropAdhyAya evaM puNyanidhAnopAdhyAya kI sArI paramparA jinasAgarasUri kI anuyAyI bana gaI / athavA anya koI bhI kAraNa rahA ho / vAdI harSanandana cintAmaNi, mahAbhASya Adi utkRSTa granthoM ke adhyetA the / inakI racita nimnAMkita kRtiyA~ prApta haiM : 1. madhyAhna-vyAkhyAna-paddhati (saM. 1673 pATaNa) 2. RSimaNDala-vRtti, 4 khaNDa (saM. 1705 bIkAnera) 3. sthAnAMga-gAthAgata-vRtti (saM. 1705 vA. sumatikallola ke sAtha) 4. uttarAdhyayana-vRtti (saM. 1711 bIkAnera jJAna.) 5. AdinAtha-vyAkhyAna AcAradinakaraprazasti 7. zatrujayayAtrA-paripATI-stavana (saM. 1671) 8. gaur3Ista0 (1683) evaM anya stavanAdi / 2010_03

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mArca 2010 27 isase aisA pratIta hotA hai ki saMvat 1712 ke pazcAt inakA dehAvasAna huA hogA / isameM antima kRti bAlacandra ke nAma se hai, unakA koI paricaya prApta nahIM hotA hai| ye samasta kRtiyA~ AcArya jinasAgarasUri se sambandhita hai ataeva jinasAgarasUrijI kA paricaya denA anivArya hai : AcArya zrIjinasAgarasUri bIkAnera nivAsI botharA zAha baccharAja kI bhAryA mRgAde kI kokha se saM0 1652 kArtika zuklA 14 ravivAra ko azvinI nakSatra meM inakA janma haA thA / janma nAma colA thA para sAmala nAma se prasiddha haI / saM0 1661 mAgha sudi 7 ko amRtasara jAkara apane bar3e bhAI vikrama aura mAtA ke sAtha zrIjinasiMhasUrijI mahArAja ke pAsa dIkSA lekara 'siddhasena' nAma pAyA / Agama ke yogodvahana kie, phira bIkAnera meM chamAsI tapa kiyaa| kavivara samayasundarajI ke vidvAn ziSya vAdI harSanandanajI ne Apako vidyAdhyayana bar3e manoyoga se karAyA / zrIjinasiMhasUrijI ke sAtha saMghavI AsakaraNa ke saMgha saha zatrujaya tIrtha kI yAtrA kI / khaMbhAta, ahamadAbAda, pATaNa hote hue vaDalI meM jinadattasUrijI ke stUpa kI yAtrA kI / sirohI padhArane para rAjA rAjasiMha ne bahuta sammAnita kiyA / jAlaura, khaMDapa, dunAr3A hote hue ghaMghANI Akara prAcIna jinabimboM ke darzana kiye / bIkAnera padhAre, zAha bAghamala ne pravezotsava kiyaa| samrATa jahAMgIra ke AmaMtraNa se vihAra kara AgarA jAte hue mArga meM jinasiMhasUrijI kA svargavAsa ho jAne se rAjasamudrajI ko bhaTTArakapada va siddhasenajI ko AcAryapada se alaMkRta kiyA gayA / copar3A AsakaraNa, amIpAla, kapUracanda, RSabhadAsa aura sUradAsa ne padamahotsava kiyA / pUnamiyAgacchIya hemasUrijI ne sUrimantra dekara saM0 1674 phA0 su0 7 ko jinarAjasUrijI va jinasAgarasUrijI nAma prasiddha kiyA / mer3atA se rANakapura, varakANA, tiMvarI, osiyAM, ghaMghANI yAtrA kara mer3atA meM cAturmAsa bitA kara jaisalamera padhAre / rAula kalyANa va saMgha ne vaMdana kiyaa| bhaNazAlI jIvarAja ne utsava kiyA / vahA~ zrIsaMgha ko gyAraha 2010_03

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anusandhAna 50 (2) aMga sunAye / zAha kuzalA ne mizrI sahita rupayoM kI lAhaNa kI / laudravA jI meM thAharU sAha ne svadharmI-vAtsalyAdi meM pracura dravya vyaya kiyA / zrIjinasAgarasUrijI phalaudI padhAre, zrAvaka mAne ne pravezotsava kiyaa| karaNujA hote hue bIkAnera padhAre / pAtAjI ne saMgha saha pravezotsava kiyA / maMtrI karmacanda ke putra manoharadAsa Adi sAmahiye meM padhAre / lUNakaraNasara caturmAsa kara jAlapasara padhAre, maMtrI bhagavaMtadAsa ne utsava saha vaMdana kiyaa| DIDavANA, surapura, mAlapura jAkara bIlAr3A meM caumAsA kiyA, kaTAriyoM ne utsava kiyA / mer3atA meM golachA rAyamala ke putra amIpAla-netasiMha va pautra rAjasiMha ne nandisthApana kara vratoccAraNa kiye / phira rAjapura-kuMbhalamera hote hue udayapura padhAre / maMtrIzvara karmacandra ke putra lakSmIcanda ke putra rAmacandra, rughanAtha ne dAdI ajAyabade ke sAtha vaMdana kiyA / phira svarNagiri hote hue sAMcaura gae / hAthIzAha ne sAgraha cAturmAsa karAyA / saM0 1686 meM pArasparika manomAlinya se donoM zAkhAe~ bhinna-bhinna ho gaI / jinasAgarasUri kI 'AcArajIyA' zAkhA meM u0 samayasundarajI kA sampUrNa ziSya parivAra aura puNyapradhAnAdi yugapradhAna jinacandrasUrijI ke sabhI ziSya mila gaye / tathA aneka nagaroM kA saMgha jinasAgarasUrijI ko mAnane lgaa| mukhya zrAvaka samudAya ke dharmakRtya isa prakAra haiM - karamasI zAha saMvatsarI ko mahammadI mudrA, unakA putra lAlacanda zrIphala kI prabhAvanA karatA / mAtA dhanAde ne upAzraya kA jIrNoddhAra kraayaa| bhAryA kapUrade ne dharmakAryoM meM pracura dravyavyaya kiyA / zAha zAntidAsa, kapUracanda ne svarNa ke veliye dekara DhAI hajAra kharca kiyA / unakI mAtA mAnabAI ne upAzraya ke eka khaNDa kA jIrNoddhAra karAyA / pratyeka varSa caumAsI (ASAr3ha) ke pauSadhopavAsI zrAvakoM ko poSaNa karane kA vacana diyA / zA0 manajI ke kuTumba meM udayakaraNa, hAthI jeThamala, somajI mukhya the| hAthIzAha ke putra dhanajI bhI suyaza-pAtra the / mUlajI, saMghajI putra vIrajI evaM parIkha sonapAla ne 24 pAkSikoM ko bhojana karAyA / AcAryazrI kI AjJA meM parIkha candrabhANa, lAlU, amarasI, saM0 kacaramalla, parIkha akhA, bAchar3A devakarNa, zAha guNarAja ke putra rAyacanda, gulAlacanda Adi rAjanagara kA saMgha tathA khaMbhAta ke 2010_03

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mArca 2010 __29 bhaNazAlI vadhU kA putra RSabhadAsa bhI dharmakRtya karane meM ullekhanIya thA / harSanandana ke gItAnusAra mukarabakhAna navAba bhI Apako sammAna detA thA / aneka gItArthoM ko upAdhyAya, vAcaka Adi pada pradAna kiye aura svahasta se apane paTTa para jinadharmasUri ko sthApita kiyA / usa samaya bhaNazAlI vadhU kI bhAryA vimalAde aura sadhuA kI bhAryA sahajalade va zrAvikA devakI ne padotsava bar3e samAroha se kiyA / zrIjinasAgarasUrijI kA zarIra asvastha ho jAne se vaizAkha sudi 3 ko gacchabhAra chor3a kara, ziSyoM ko gaccha kI zikhAmaNa dekara vaizAkha sudi 8 ko anazana uccAraNa kara liyA / usa samaya Apake pAsa upAdhyAya rAjasoma, rAjasAra, sumatigaNi, dayAkuzala vAcaka, dharmamandira, jJAnadharma, sumativallabha Adi the| saM0 1719 jyeSTha kRSNA 3 zukravAra ko Apa samAdhipUrvaka svarga sidhAre / hAthIzAha ne dhUmadhAma se antyeSTi kriyA kI / saMgha ne do sau rupaye kharca kara gAyeM, pAr3e, bakariyoM Adi kI rakSA kI / zAnti-jinAlaya meM devavaMdana kiyA / inake racita viharamAna bIsI evaM stavanAdi upalabdha haiM / bIkAnera zAntinAtha mandira aura rela dAdAjI meM Apake caraNa sthApita haiM / prati-paricaya __isa prati kI sAija 25.2 x 4.3 hai / cAra patra haiM / dUsarA patra aprApta hai / prati patra paMkti lagabhaga 13 haiM aura prati paMkti akSara lagabhaga 39 haiN| lekhana 18vIM sadI kA prArambha hai / apUrNa prati hai / prArambha kI kRtiyA~ vAdI harSanandana kRta hai aura antima 14vIM kRti bAlacanda kRta hai| (1) gahUMlI gIta / / rda0 / / DhAla-sakhIrI maMgalakAraNi saiMhathai, AdIsara arihanta sakhIrI / sundarinai sIkhAvIyau, utapati jAsa suNanta sakhIrI // 1 // sAthIyai mana lAgaujI nandyAvarta iNa tAsa sakhIrI / cauraMsa caturasa mArisyai, jANai sagalau gAma sakhIrI // sAthIyai mana lAgaujI / 2010_03

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30 anusandhAna 50 (2) kuMkU ANI soraThau, mANDilagaDharI sAli sakhIrI / padamiNa jAtinI zrAvikA, vAta vaNai tatakAla sakhIrI ||saa0 2 // kokila kaNThai kAminI, gItAri triNha gAya sakhIrI / motI kIjai luMchaNA, saphala manoraNa thAya sakhIrI |sA0 3 // yathAsakatai sAcavai kalayugi me tape dhanna sakhIrI / zrAvakakaraNI ehavi, uttarAdhyayana vacanna sakhIrI |saa0 4 // miragAM mAtA gAIyai, dharmapitA vaccharAja sakhIrI / jiNa kuli sadguru upanau, kharataragaccha gaccharAja sakhIrI ||saa0 5 / / sukhasantAna sadA huvai, sahaguru Apai vAsa sakhIrI / jinasAgarasUri vAndatAM, harakhanandana uhlAsa sakhIrI ||saa0 6 / / iti gahulI gItam (2) guru gIta DhAla - lAkhA phulANI rI tihAM sakhI vAMdaNa jAu, jiNa desa mAhe pUjajI jAMNIyai / huA sakuna vicAra pAMcuhI paNDita teha vakhANIyA // 1 // zrIjinasAgarasUri kaliyugi suNIjai goyama-sAmajI / phurakai vAmau netra, Aja asohI suNi abhirAmajI // 2 // mAlhA lIni ja mAhalI, sanmukha AvI ADI uDatI / vAmau sabada gaNeza, dAhiNI devI dIThIi uDatI // 3 // aka samAna mujha hAtha, AmbA be. dIdhA mIThA bahuphalyA / sAmA sAjaNa meli, manamAnyA pUjajI tau mIlyA // 4 // hIyai kamala ulhAsa, nayaNe kIjai pUjajI luMchaNA / bhAva bhagatisuM bheTi, sukha samAdhi pUjajI pUchaNA // 5 // nayaNe dIThA pUjajI, jIbha na dIThA guruguNa kuNa tavai / harakhanandana kahai ema, maMgala kAraNa pUjajI navanavai // 6 // iti zrI guru gItam ____ 2010_03

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mArca 2010 21 (3) anyokti gItam (mo mana umAhyau zrI AcArija vAMdivA-ehanI DhAla) kaliyuga khoTau kaviyaNa kAM kahaujI, jihAM jinasAgarasUri / zrIkharataragaccha kerI mAMDaNI, bhAga sobhAga paDUra // dina-dina dIsai ho pUjajI dIpatA, guru samavaDi karai kuMNa / durajaNa mANasa behuM nayaNamaI, sibharavAlau luMNa ||di0 1 // khoTau murikha je karai, gurujI na puicaI koi / vAnara UcA ghaNuM hI Aphalai, gavaNa ca pahuMcai toi ||di0 2 // sAjana sAmbhali sukha pAmai ghaj, durjaNa mana amalAya / dina-dina cintA thAyai dUbalA, guru pratApa na khamAya ||di0 3 / / lekha huvai jagadIsa tAharau, mANasa bhuMjai bhAu / tehanai muhaDai mAheM paDai, jeha ur3Avai vAu ||di0 4 // zrIjinasAgarasUri vAMdisyai, te jIva bhaviaNa jANa / vAdI harakhanandana kahai iNavidhai, sAcI vAta pramANa ||di0 5 // iti anyokti gItam (4) guru gItam (rAga mAru, DhAla sohalArI) sakhI morI kari siNagAra he, sakhI morI pahiri paTolI navaraMga cunar3I he / uri ekAvalI hAra he, sakhI morI sIsa upari sovana rAkharI he // 1 // siradhari pUraNa kumbhasi............ (apUrNa) (5) apUrNa lau, tihAM yAcaka pAmai dAno re ||shrii0 4 / / nayaNa salUNA pUjyajI, hiva huM balihArI nAmaI re / mohaNagArA mAnavI, hiva harakhanandana sukha pAmai re || zrI0 5 // iti gItam ___ 2010_03

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32 anusandhAna 50 (2) (8) guru gItam (guhaMlar3I manaraMgai gAvau-ehanI DhAla) zrIjinasAgarasUri AcArija cAlau sakhI guruvandaNa kArija |zrI0 1 // cAlau motI cauka purAvauM sUhava nAri motIyaDe vadhAvau ||shrii0 2 / / amRtavANi suNi sukha pAvau, maMgala gIta madhura-sarI gAvau ||shrii0 3 // botharAM vaMsai soha caDAvai, valiya pitA vaccharAja malhAvai ||shrii0 4 // miraghAM mAtA uri avatArA, laghuvaya lIchau saMyamabhArA ||shrii0 5 // zrIjinasiMhasUrIsarasIsa sohai lakSaNa aMgi batrIsa ||shrii0 6 / / saMvat sola cimottara varase, phAguNa sudI sAtami bahu harakhe ||shrii0 7 // pada ThavaNa mer3atA mAhIM kIdhau saMghavI AsakaraNa sobhAga lIdhau ||shrii0 8 // utkRSTI kiriyA khapakArI zrI AcArija bAla-brahmacArI ||shrii0 9 // sundara rUpa anaiM sobhAgI AcArija mahAvaya sAgI ||shrii0 10 // darisaNa dIThA ANanda thAyai vAcaka harakhanandaNa guNa gAyai !|zrI0 11 // iti zrI guru gItAm (9) guru gItam (vIra vakhANI rANI celaNAjI-ehanI DhAla) jinasAgarasUri cira jayau jI, AcArija aNagAra / kaThina kiriyA tapa japa karaijI, gaccha kharatara siNagAra |jina0 1 // dhura thakI sujasa sobhA ghaNIjI, lAika kahatA sahu loga / jiNacandrasUri paNi kAu hU~tau jI jehanai pATanau joga |jina0 2 // kharatara saMgha sahu dIpataujI meDataI sabaka.............. / ........... saMghavI salajI, AsakarNa avasara jANa // jina0 3 // sundara rUpa sohAmaNAjI, sUtra siddhAnta mu........... / .......... guru bhalAjI, sulalita sarasa vakhANa |jina0 4 // tAta vaccharAja mAtA mRgAMjI, jinasiMhasUrisIsa / harakhanandaNa kahai harakhasuMjI, pratapajyo koDi varIsa jina0 5 / / - iti gItam 1. vastutaH yahA kramAMka 6 honA cAhie | - zI. __ 2010_03

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mArca 2010 (10) guru gItam ( pUjajI caumAsa thakI Aviyau - ehanI DhAla) Aja vadhAvau jI gAIyai, uchava gharI gharI Aja / toraNa bAMdhyA - Ujalai, AvyA jinasAgarasUri rAya || Aja0 1 || sAta pAMca sUhava milI, gorI gAvaijI bhAsa / mAdala tAla bajAvatAM, gandharva gAvai chai rAsa || Aja0 2|| sUtra siddhAnta vakhANatAM, kAna hoi / sulalita vANIjI sAMbhalai, nisacala mana sahu koi || Aja0 3 || *********** kUkuM tilakajI zrAvaka, uttama phala hAtha / kesara abIrajI chAMTaNA, sAjaNa sahU ko jI sAtha || Aja0 4|| sAthai moTAMjI sAdhujI, dIThAM pAtaka jAya / 2010_03 tiNhakAla karau vandaNAjI, paDilAbhai puNya thAya || Aja0 5 // dhana mRgA kInnI kUMkhaDI, dhana pitA vaccharAja / botharAM vaMsaijI cAMdilau, gacchamahaM vadhasI chaI lAja || Aja0 6 || gAI vAIjI harakhIyA pUjajI dyau sAbAsi / harakhanandana sukha saMpajai, hAtha taNau dyau vAsa || Aja0 7| iti gItam (11) guru gItam ( kapUra huvai ati UjaluM re - ehanI DhAla ) saravara saravara jala huvai re, gaMgAjala atasAnti / ghari ghari kulaguru chai chaNAM re nAvai e guru pAMti // 1 // re sahiyAM zrIjinasAgarasUri ratana grahI kAca nAMkhIyai re, tima sahaguru nau saMgha re sahI // 2 // phUlya sundara nIMbar3au re koilI chai nahI lAga / paNDita mANasa rAcisyai re e syuM ru dharamasama // 3 // nayaNa padAratha olakhai re lakha Avaru lakha jAi / mana mAnyA viNa ApaNai re sira mana maNuM jAya re sahiyA // 4 // 33

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anusandhAna 50 (2) thor3A bolA guNa ghaNA re pAlai saMjaya sAca / harakhanandana karai vandaNA re nikalaMka kAca nahIM vAya re // 5 // iti gItam (12) guru gItam _(rAga khambhAyatI-ehanI DhAla) ATha varasa bAlaka vaI re lIdhau saMjama bhAra / vAru varasa bAvIsamai re kharataragaccha gaNadhAro re / piyu ..... pakhIyai jinasAgarasUri kriyA karU re // 1 // vaDa vayarAga sobhAgasuM re saga vaDai kuNa pUjai re / kaThina kriyA dekhIM karI re zithilAcArI dhUjaiM re piyu0 2 // chatrIsa guNa aMgai dharayA re zIla sugandhita gAtro re / dhyAna mauna tapa japa dharai re niramala cAritra pAtro re ||piyu0 3 / / pUrava prIyAM udharayA re guru gaccha rAkhyau nAmo re / zrIsaMgha harakhita dina-dinaI re harakhanandana abhirAmo re ||piyu0 4 / / iti zrI guru gItam (DhAla-pAradhIyAnI) harakha dharI mhe AvIyo, maMgalIka kaNThA gAya re / cira jIvau pUrai mukha dIThai dukha jAyai // 1 // thArai darasaNa thI sukhathAi ika vInatI e vIsI avadhAri re / dharamalAbha thAyai ghaNau re guhalaDI .............. || sAMcI desaNA dIjIyai re e moTo upagAra re / vAra-vAra kaIyai kisaM re zrI gurujI saba jANa re ||cir0 2 // abhigraha piNa pUrA huvai re sukha pAmau bhavi jIva re / / Aja divasa chai paravau re zrI saMgha udaya sadIva re |cir0 3 / / pUja padhArayA pUThIyai re, miradhA mAta malAra re / ci0 / / zrIjinasAgarasUrijI re saphala manoratha sAra re // cira0 4 / / 2010_03

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mArca 2010 35 suhava karai vadhAmaNA re caturavidha zrIsaMgha raMga re / ci0 / harakhanandana kahai sevatAM re catura mANasa cita caMga re ||ci0 5 // iti gItam (14) guru gItam (DhAla-hAsalAnI) jau tuhe jAsyau kAmanai huM jAisuM re vAndaNa mana bhAiya ki / pUjajI bhalA / pUjajI kau ho ruDau parivAra ati ruDau ho AcAra-vicAra ki / pU.bha. / suNi sundarI pahilI suNyA padhArayA kharataragaccharAya ki ||puu. 1 / / sajakarI sola zrRGgAra tu hUM hiru ho ati ujala veza ki |puu.| or3ha navaraMga cUnar3I kasabInI ho bAMdhu pAga vizeSa ki ||puu. 2 / / tuM karije tihAM gUMhalI hu~ kharacisuM he borI bharI dAma ki |puu.| tuM gIta gAve pUjarA hU~ karisyuM he paMcAga praNAma ki ||puu.3|| hU~ teDIsi ghari AMpaNai paDilAbhe he sujatau AhAra ki [puu.| vAra-vAra the vAndijyo hU~ sevisuM he guru caraNa udAra ki ||puu.4|| eha manoratha savi phalyA jaba dIThA he jinasAgarasUri ki |puu.| vAMdyA bhAva vachai ghaNA bolai bAlacanda sanUraki ||puu.5|| iti manoratha gItam (14) (15) guru gItam (mAdala maI suNyau-ehanI DhAla) iNa nagaraI u....... C/o. prAkRta bhAratI 13-A, mena gurunAnakapatha mAlavIyanagara, jayapura ___ 2010_03 For Private &Personal Use Only

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// sAdhvIjI bhAvalakSmI dhulabandha // saM. munisujasacandra - suyazacandravijayau jinazAsananI unnati karavAmAM jeTalo siMhaphALo pU. sAdhubhagavantono che teTalo ja siMhaphALo pU. sAdhvIjI bhagavantono paNa kharo. A bAbatamAM zaMkAne kaze ja sthAna nathI. itihAsa paNa AvA keTalAya draSTAntono sAkSI che ke aneka vikaTa prasaMgomAMsA. rAjimatI, sA. rudrasomA, sA. pohiNI jevA ghaNA sAdhvIjI bhagavantoe zAsanane TakAvavA/ AgaLa dhapAvavA mATe mahenata karI hatI. prastuta kRtimAM paNa kavizrI mukunde tevA ja eka sAdhvIjI zrIbhAvalakSmIjInA jIvanacaritra para prakAza pADyo che. sAdhvIjIno paricaya sAdhvIjI bhAvalakSmIjI sIdhapura (siddhapura 2 ) nAmanA nagaramA rahetA sAlhao nAmanA vyavahArInA putrI che. temanI mAtAnuM nAma jhabakU che. "vitapana nAma maragadi sundarI" A paMkti parathI sAdhvIjInuM gRhasthapaNAnuM nAma vitapana hoya evuM lAge che. AvuM nAma kalpavuM thoDuM kaThiNa che, chatAM jyAM sudhI sAdhvIjInA jIvanasambandhi anya kAvya na maLe tyAM sudhI svIkAravuM paDaze. temanI dIkSA kai umare thai e aMge kavie kazuMja lakhyaM nathI, paraMtu "kAlika kuMyari naI sarasatI e" A pada dvArA kavie bhAi (dIkSAnuM nAma tapAsavA yogya che) ane bahena (sA. bhAvalakSmI) bannenI dIkSAnI ochA paNa sundara zabdomAM noMdha karI che. " ratanacUlA zikSaNI' A pada dvArA kavie sAdhvIjI bhagavantanA guruNInA nAmano nirdeza karyo hoya ema amo mAnIe chIe. sAdhvIjI bhagavantanA zIyAdi guNonI paNa kavie sundara prazaMsA karI che. A sivAya temano vizeSa paricaya kAvyamAM maLato nathI prastuta kRtinI racanA vRddhatapAgacchanA ratnasiMhasUrinA ziSya udayadharma upAdhyAyanA ziSya mukunda kavie karI che. kAvya aitihAsika che. kRti racanA kavie dhavala nAmanA kAvyaprakAramAM karI che. A kAvyamAM vaparAyelA ragatahaMsA ( raktahaMsA), mArUyaNI dhanAsI (dhanyAsI), dhula dhanAsI rAgo vizeSa noMdhapAtra che. 2010_03

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mArca 2010 prastuta kRtinI prata sampAdanArthe ApavA badala zrIsAhityamandira bhaNDAra (pAlItANA)nA vyavasthApaka zrIno temaja munijayabhadravijayajIno AbhAra. // arhaM namaH // // ai~ namaH // // dhulabaMdha // rAga ragatahaMsA // - hara zAsanadevati' namauM tumha pAya, sarasati majha matti diu ghaNI e, bhAsa, Asa purau haIyA taNI e 1 haMsavAhini vara Api anopama, Upama bhagavati diuM kisiuM e, mUrakha hUM paNa bhagati vizeSihiM, bhAvalakSmI guNa gAisiuM e ......vi, niramalI sahaja sabhAvi, Anandi pUriu Aja, sArIuM maI majha kAja, sArI maI majha kAja, bhagavati nayaNi dIThaiM vAsanA, dAridra cUra Rddhi pUrai sakhI, deva nayara nirUpama sIdhapura jANi, saragajamaliM kiri tuDi dIsa gaDha - maDha - poli - pagAra, sAra sarasati nadI jihAM merUsihara sama paMca prAsA [da], prAgvaMsi vasaI viva[hArIyA] sAlhao nAmi, jANi ki ANanda avatariu e 5 hai e, trUTaka avatariu kira' ANanda zrAvaka, mahati " muhavaDi11 kijja, 12 tasa gharaNi jhabakU suddaDhapaNi salahijjae, tasa Uyari utapana achara, vitapana nAma maragadi14 sundarI, jiNa vacaNa jANai hiyai ANai jANi ki brAhmI sundarI 6 3 karai e. vasai e 4 // atha rAga - mArUyaNIM dhanA [sI ] // udAra sulalita ima bhaNai e, sAMbhalu e mujha mana taNI vAta, tAta mAtA prati prIchavai e, jANIu eu athira saMsAra, 2010_03 37 sAra saMjama amha mani vasau e 7 vrata layuM e nija bAndhava sAthi, sAkhi 16 zrIratnasiMghasUri taNai e, avatariyAM e kiri beu iNi kAli, kAlika kuMyari17 nai sarasatI e 8

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38 trUTaka sarasatI kiri mukhi vasai, amirattavANi" sohAmaNI, gaNi bhAvalakSmI nAbhi bhagavati, satI sayala siromaNI, tapagaccha soha" karai muhatara, ratanacUlA zikSaNI, siddhanta" vAMcai sukRta sAMcai 22, sArasIti 23 salakSaNI 9 // hiva rAga dhula dhanAsI // lakSaNa - guNamaNikhANi, jANa ki candana 24 avatarI e, rUpa sobhAga nidhAna, darisaNi dukkhi pariharI e 10 dhana dhana jananI kUkha, dUkhaliuM jINaM UpanAM e, gachamAha merU samAna, jJAnaM cAritrapAtra nIMpanAM e 11 nIpanAM cAritrapAtra caturvidha saMgha mana Ananda e pramAda TAlai puNya pAlai pApamUla nikaMdae, zrIudayadharma ujjhAMya sevaka ima mukunda samuccarai, 25bhalapaNaI bhagavati bhAvalakSmI mahima mahIyali vistarai 12 // iti dhula ||ch | graM. 29|| zabdakoza 1. zAsanadevati 2. haIyA = hRdaya 3. kisiuM kevuM 4. vAsanA = ? = 9. kira = 5. saragajamali svargasamAMna 6. tuDi spardhA, barobarI 7. poli daravAjo 8. = S pagAra = killo = zAsanadevatA = jANe ke moTA (?) 10. mahati 11. muhavaDi AgaLa paDatA 12. kijja = kArya 13. salahijjae = vakhANavA 2010_03 = marakata ratna jevI, lIdhuM = 14. maragadi 15. layuM = 16. sAkhi 17. kura = kuMvara 18. amirattavANi = amRtavANa 19. soha zobhA 20. muhatara = mahattarA 21. siddhanta 22. sAMcai ekaTuM kare che. 23. sArasIti = ? sarasvati 24. candana = candanabALA 25. bhalapaNaiM zreSThapaNAmAM 26. mahima mahimA, mahAtmya = anusandhAna 50 (2) = = sAkSie siddhAnta

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||shrii haMsarAjaposAladhulabandha // (gadhAranI prAcInatA) saM. munisuyazacandra-sujasacandravijayau bharUcathI 26 ki.mI. dUra samudranA kinAre gandhAra gAma pAse gandhAra tIrtha AveluM che. eka kALe A nagaranI baMdara tarIke sArI khyAti hatI. dezaparadezano mAla ahIMnA bajAromAM ThalavAto tethI ahIM vepArIonI bhIDa rahetI. nagaranI AvI samRddhinA kAraNe sahukoinI najara ahIM rahetI. A nagara keTaluM prAcIna haze te to zodhano viSaya che. chatAM "saM. 769-70 mAM sindhano gavarnara hAsama bina amaru taghalakhI naukA vATe gandhAra Avyo, teNe mUrtiono nAza karyo, temaja mandiro toDI masjhida banAvI" A mujabanI noMdha A nagarI mATe maLe che. pa.pU. jagadguru hIravijayasUrijIe paNa A nagaramA potAnA vizAla samudAya sAthe cAturmAsa karyAnI noMdha maLe che. vaLI A nagarInI prAcInatAnA purAvA rUpe Aje paNa AsapAsanA vistAramAMthI purAtattvAvazeSo maLI rahe che. mandiro : ahiM prAcIna be-cAra(?) jinamandiro hatA. 1. zrImahAvIrasvAmI bhagavAnanuM ane 2. amIjharA pArzvanAtha bhagavAnanu. temAM mahAvIrasvAmI bhagavAnanu mandira pUrve lAkaDAnuM hatuM te saM. 1500 mAM banyAno ullekha maLe che. te mandirano jIrNoddhAra saM. 1810mAM haThIsiMga kesarIsiMganA dharmapatnI harakoibAIe karAvyo hato. bIjuM pArzvanAtha prabhujInuM jinAlaya koNe karyu teno vizeSa ullekha maLato nathI. 3. vijayadevamAhAtmya nAmanA kAvyamAM saM. 1643nA jeTha suda 10nA indrajI nAmanA zrAvake zrIvIraprabhunA caityanI pratiSThA pU. vijayadevasUrijInA hAthe karyAnI noMdha che. 4. to bIjI bAju khaMbhAtanA rAjiyA ane vAjiyA zrAvake karelA vIraprabhunA caityanI Aje noMdha sarakhI paNa maLatI nathI. gandhAra caityaparipATI : saM. 1919mAM bharUca nagarathI gandhAra baMdarano pU. hukumamunijIe saMgha kADhyo hato. te vakhate temaNe gandhAranagara-caityaparipATI nAmanI kRtinI racanA 22 D:Sheeranusandhan Anu.50-2 [lhati 2010_03

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40 anusandhAna 50 (2) karI hatI temAM gAmanA mULanAyaka tarIke zrIvIraprabhunA jinAlayanI noMdha karatA mUlagabhArAmAM ArasanA 36 jinabimbane, tathA 7 dhAtunI pratimAne, temaja raMgamaNDapamAM 6 ane 7 ema kula 52 bimbane juhAryAnuM lakhe che. tyArabAda gAmanI bahAra rahelA amIjharA pArzvanAthanA jinAlayane bheTyAnuM lakhe che. AnA uparathI eTaluM kahI zakAya ke 1919 sudhI gAmamAM vIraprabhunuM jinAlaya madhyamAM haze pachI gAmano vistAra amIjharA pArzvanAthanA jinAlayanI AgaLa vadhato gayo haze. ema karatA AkhuM gAma amIjharA pArzvanAthanA jinAlaya tarapha thai jatA vIraprabhunuM derAsara nirjana vistAramAM thatA te derAsaranI pratimA ahIM lavAi haze. bAkI A vigato para purato prakAza pADavo ghaTe. upAzraya : gandhAragAmathI lagabhaga thoDe dUra rahelA khAlI jinAlayanI bAjumAM eka bhIMta che. je hIrasUri ma.sA. nA upAzrayanI bhIMtanA nAmathI oLakhAya che. hIrasUri ma.sA. e ahIM comAsuM karyAnI noMdha maLe che. eTale eTaluM cokkasa ke AgAmamAM prAcIna upAzraya haze. paraMtu kALanA prabhAve teno nAza thatA ATalo bhAga zeSa rahyo hoya evaM bane. kRtino paricaya : prastuta kRtimAM kavie gandhAra zrIsaMghanA upAzraya aMgenI eka aitihAsika mAhitI pUrI pADI che. upAzraya koNe karAvyo ? prathama cAturmAsa koNe kartuM ? ityAdi bAbato para kavie ApaNuM dhyAna doryuM che. kRtino sArAMza : vIra prabhunA caraNakamalamAM namaskAra karIne gandhAra nagaranA zrAvakonuM kavie zarUAtanI 3 gAthAmAM varNana kartuM che. tyAra pachInI gAthAthI pauSadhazALA karAvavA mATe saMghanA manorathanuM temaja haMsarAja saMghapatinA guNonuM varNana kartuM che. pauSadhazAlA karAvavA mATenI taiyArInuM tathA kAdI (kAjI) na samajatA pauSadhazAlA mATe prANanI paravA karyA vinA khAna kSitipatine bheTI haMsarAje kAryane pUruM karAvyuM e vAtanI noMdha karI 11mI gAthAthI pauSadhazAlAnI nakazI, koraNInuM varNana kavi kare che. antyanI gAthAomAM upAzraya taiyAra thayA pachI prathama 2010_03

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mArca 2010 cAturmAsane mATe vRddhatapAgacchIya zrIratnasiMhasUrinA ziSya udayadharmane teDAvI cAturmAsa karAvyAnI ane antya gAthAmAM pharI vIraprabhune praNamI potAnA gurubhagavantone yAda karI bodhibIja pAmavAnI kavi vAta kare che. kartAno paricaya : kartA mukunda vRddhatapAgacchanI zAkhAmAM thayela ratnasiMhasUrijInA (hasta dIkSita) ziSya udayadharma gaNinA ziSya che. udayadharmajI pote samartha vidvAna hatA. temaNe saM. 1507mAM vAkyaprakAza auktikanI, tathA upadezamALAnI 51mI gAthA zatArthI vivaraNa banAvyuM hatuM. bIjA paNa mahAvIrasvAmI stotra, upadezamAlAkathAnakachappai Adi granthonI racanA karI hatI. temanA ziSya kavi mukunda viSe anya koi paricaya prApta thato nathI, paraMtu temanI anya eka racanA "sA. bhAvalakSmI dhula" nAmanI prApta thAya che. je AgaLa prakAzIta karI che. kAvyamA prayukta be zabdo : kAvyaracanAmAM kartAe dhula - dhavala nAmanA kAvya prakArano Azaro lIdho che. sAthe rAga tarIke desAkha, kukubhI [dhula], raktahaMsA [dhula], dhanAsI (dhanyAsI) ne pasaMda karyA che. ahIM khAsa to kukubhI [dhula], raktahaMsA [dhula] A banne rAganA bandhAraNa zaMhaze? te kema gavAtA haze? te zodhavA lAyaka vastu che. pAMca paMktinuM kAvya : kavie kAvya 11mAM pAMca caraNa racyA che. to zuM te pAMca caraNarnu ja geya kAvya che ? ke eka paMkti rahI gai haze ? jo ke kartAe anya eka racanAmAM Aja rIte 5 paMktio racI kAvya racyuM che. tethI 5 caraNa- kAvya mAnavaM yogya jaNAya che. prata paricaya : prastuta prata amone pAlItANA sthita zrIsAhityamandira upAzrayanA hastalikhita saMgrahamAMthI prApta thaI che. prata ApavA badala munirAjazrI jayabhadravijayajI ma.sA. tathA sAhityamandiranA vyavasthApakono khUba-khUba AbhAra. 2010_03

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42 anusandhAna 50 (2) // haMsarAjaposAla dhulabandha / / aha~ namaH / aiM namaH / // // rAga - desAkha // dahA bandha // vIra jiNesara paya namI, gurUu' guNabhaNDAra, nayara nirupama dIpataM, jagi jANIi2 gandhAra 1 vAsi vasaI vivahArIyA, purUSarayaNa paradhAna, dhana sampattiiM dhanada kiri', lIlAM indra samAna 2 tihAM jinazAsana gahagahaI, utsava karaI apAra, sugurUvayaNa nitu saMbhalaI, bharaiM sukRtabhaNDAra. 3 gurU upadesa hIideg dharaI, karai vimAsaNa ciMti', pauSadhazAla karAvIiM, mani ati ANaiM khaMti 4 // rAga -desAkha // dhula' bandha // khaMti karI saMdhi mAMDIyAM kAja, pauSadhazAla bahu nIpajaI10 e, samaratha saMghapati haMsarAja ciMtavai, ThAkurasiMgha kulamaNDaNu e 5 jANa siromaNi mAni durayodhana, dAni karaNa kiri avatariu e, haThi caDiu jANi ki rAvaNa rAu, santa sarisu sasi abhinavu e 6 // trUTaka // abhinavu sasi amirattadhArI11, aMgi sArI budhi vasai, pauSaddhazAla karAvivA, guNavanta aNudiNa12 ullasai, paNa kAja je mani citavai te avara koi na jANae zrIsaMgha kahai saMghapati je paNa aMgi Alasa ANae ANae ya Alasa aMgi jai eu kAja kavaNa samuddharai, zrIsaMgha mani Ananda karivA haMsa saMghapati khaMti karai 7 // havaM rAga - kakubhI dhula // nAma pramANi caDAvivA kAji, posAlapAyuo14 paraThIu15 e, teDyA kabADIya16 anai silATa17, nizcala kAma maMDAvIuM e 8 dhasamasa18 paNaI baisArIiM I(iM)Ta, pIDhanaiM19 kATha kapAvIiM e, sihara kAdI20 yadi vArae ANa, prANa21 karai ya posAlasiuM e 9 2010_03

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mArca 2010 / / trUTaka // posAlasiuM karai prANa, saMghapattinaiM hUuM jANa, kAdI na mAnai jAma, haThi caDiu saMghapati tAma, haThi caDiu saMghapati jaIya bheTiu, khAna kSitipati tAma, posAla caupaTapaNi22 karAvI, jagi rahAvyUM23 nAma 10 // havaM - dhanAsI rAga dhula // maMDIu khapa tihAM atighaNu e, muMkIu e nija bandhava kAmi, nAmi mInAgara saMghavaI e, pIDha baisArIya vicitra visAla, sAra24 paTasAla karAvIiM e 11 khaDakIya25 joyaMtA lAgae khaMti26, ciMti causAla27 e oraDA e, thaMbhakuMbhIsirAM28 koraNI caMga, aMga UlaTa karaiM. AlIyA29 e 12 // trUTaka // AlIyA e UlaTa karaI, dhavalita bhajaI bhIti31 apAra, oraDA paTasAla32 sohai, cauka sIhadUyAra22, khaDakI kamADasu4 koraNI, chAjAsu35 chAjaI bAri, citrAma36 cihapakhi27 joyatAM, AnaMda ridaya majhAri, AnaMda ridaya majhAri mani, vyApAra bIju chaMDIu, bandhava beTAsiuM rahI, posAla khapa bahu maMDIu 13 // havaM rAga - raktahaMsA dhula // dhana dhana tapAgaccha vaDIya posAla, zrIralasiMghasUri gaNadharU e, uttama zrAvaka anai sujANa, suhagurUvAsa hIi vasai e 14 zrIudayadharma ujjhAMya teDAvIya, caturmAsi rahAvIya raMga karai e, bhagatihiM vecae vitta apAra, sujasa rahAvae38 ApaNu39 e 15 jasa rahAvai ApaNu, vecaiya vitta apAra, zrI zrIyamAlazRMgAra, ........... darisaNahaM dAtAra, saMghapati haMsihi nighuTa karaNI karAvyuM bahu raMgi, joyatAM bhavIyaNa taNai mani UlaTTa mAi na aMgi 16 UlaTTa mAi na aMgi jina zrIvardhamAna praNAmIi, guru [udayadharma ziSa mukunda bolai, bodhibIja supAmIi 17 // iti saM. haMsarAja posAla dhula bandha / / 2010_03

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44 anusandhAna 50 (2) zabdakoza 1. gurUu = moTuM 21. prANa karai = niyama kare 2. jANIi = jANe ke 22. caupaTapaNi = cAre bAjuthI, sampUrNa 3. vivahArIyA = vepArI paNe 4. dhanada = kubera 23. rahAvyUM = rAkhyu 5. kiri = jANe ke 24. sAra = zreSTha, sundara 6. gahagahai = vRddhi--vistAra pAme che 25. khaDakIya = DelI 7. hIi = hRdayamAM 26. khaMti = cIvaTa, kALajI (?) 8. ciMti = cittamAM 27. causAla = vistRta, moTuM 9. dhula = dhavala 28. sirAM = (thaMbhI-kuMbhI)nA mastake, 10. nIpajai = bane, pharate 11. amirattadhArI = amRtane dhAraNa 29. AlIyA = gokha karanAra 30. dhavalita = zvetapaNuM 12. aNudiNa = dararoja 31. bhIti = dIvAla 13. khaMti = hoza, umaMga 32. paTasAla = gharano Agalo khaNDa, 14. pAyuo = pAyo - parasALa 15. paraThIu = mukyuM, nAkhyu 33. sIhadUyAra = siMhadvAra 16. kabADIya = kaThiyAro 34. kamADa = bAra| 17. silATa = salATa, kddiyo| 35. chAjAsu = chAparAthI 18. dhasamasapaNai = jhaDapathI, 36. citrAma = citarAmaNa, citro utAvaLathI 37. cihupakhi = cAre bAju 19. pIDha = jenA upara meDAnA pATiyA 38. rahAvae = rAkhe jaDavAmAM Ave te lAMbu lAkaDaM 39. ApaNu = potAnuM 20. kAdI = kAjI 40. nighuTakaraNI = nighuTa (?) udAra karaNI - kArya C/o. azvina saMghavI gopIpurA, kAyastha mahollo sUrata-1 2010_03

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saM. 1730nu amadAvAdanI nAnI dozIhaTImAMnI paMcahaTI madhyenuM hATagrahaNaka (giro) khatapatra rasIlA kaDIA amadAvAdanI hAjApaTelanI poLamAM AvelA saMvegInA upAzrayanA jJAnabhaNDAramAthI mane vAMcavA mATe je keTalAka dastAvejonI jherokSa maLI che te mAMheno A oka dastAveja che. anya dastAvejo gharanA vecANanA ke girave ApavAnA che jyAre prastuta dastAveja hATanuM girokhata che. A tabakke A mATe, huM tyAMnA TrasTIo tathA karmacArI gaNano AbhAra mAnuM chu. anya dastAvejonA akSaro A dastAvejanI apekSAo ghaNA vadhu suvAcya che. ahIM ghaNe sthaLe akSaro ukelavAmAM ghaNI muzkelI paDI che. prastuta dastAveja saM. 1730, zaka saMvata 1595, I.sa. 1674nA samayano caitra suda 10 ane ravivAranA roja taiyAra thayo che. dastAveja kApaDa para che. kALI zAhInuM lakhANa che. tenuM mApa 23" x 93" (57.5 x 24.5 se.mI.) che. prathama lITImA sAke 15 pachInA aMkovALu kApaDa phATeluM che paNa saMvatane AdhAre te 1595 hovAnuM nizcita karI zakAya che. jamaNI bAju kApaDanI dhArI phATelI che. 'matu'vALI bAju khUba ja jIrNa che chatAM akSaro kapAyA nathI. 21mI lITImAM bhagavatIdAsanA pitAnA nAmane sthAne khAlI jagyA che je pAchaLathI pUchIne bharavAnuM vicArAyuM hoya ane rahI gayuM hoya tema jaNAya che. te sivAya dastAveja pUrNa che, paNa ghaNo ja jIrNa, sachidra, jhAMkho ane DAghADUghIvALo che. akSaro me ja bhaNDAranA anya dastAvejanI apekSAo nAnA che ane ochA suvAcya che. dastAvejamAM kula 37 paMktio (matu ane sahI sivAya)nuM mULa lakhANa che. amAM darekamAM zabdo lagabhaga 9 thI 12 che. dastAvejanI bhASA saMskRta-mizrita jUnI gujarAtI che ane lipi devanAgarI che. aMko lakhAyA che tyAM gujarAtI aMko che. 'matu' ane 'sAkSI'mAM zirorekhAvALI gujarAtI lipi prayojAI che. a tripAMjiyo che. kha ane Sa banne varNo kha mATe prayojAyelA che. isva i devanAgarIno che paNa dIrgha I mATe husva 2010_03

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46 anusandhAna 50 (2) i ne dIrgha ikArAntasUcaka mAtrA lagADela che. dA.ta. bAiI. 'la'varNa AjanI gujarAtI varNamALA jevo ja che. sArAMza : vi.saM. 1730mAM dilhI (zAhasyAMhAnAbAda)nA takhte auraMgajheba hato ane tenA samayamAM amadAvAda khAtenA judAjudA khAtAonA adhikArIo tathA nagarazeThanA nAmollekha hovAthI, o samayanI zAsanavyavasthA tathA adhikArIo bAbatenI mAhitI sAMpaDe che. dastAvejanI 1 thI 10 lITIomAM dastAvejano samaya tathA rAjyavyavasthA ane adhikArIono vigate ullekha che. prastuta dastAveja oka hATane girave mUkavA bAbate che, tenI jANakArI prApta thAya che. auraMgajhebe potAnu upanAma (takhallusa) mahidadIna mahimmada auraMgajheba bahAdura AlamagIra pAdazAha gAjI rAkhela hatuM te vigata paNa ahIM sAMpaDe che. ___paMkti 11 ane 12mAM girave rakhAnArI hATakheM sthAna darzAvyuM che. tripolIAnA aMdaranA bhAgamAM Avela nAnI dozIhaTImAM Avela paMcahaTI vistAramA AvelI A dukAna che. _ 'mirAte ahamadI'mAM amadAvAdanA sthaLonA ullekho jotAM, amAM 'tripolIA' traNa daravAjA mATe vaparAto zabda jaNAyo che. bhadrathI traNadaravAjA vacceno vistAra 'khAsa bajAra' nAmo oLakhAto, traNadaravAjAthI Aje je rIcIroDa ke gAMdhIroDa tarIke oLakhAya che te bajArano bhAga hovAnuM jaNAya che. Aje 'dozIvADo' che. dozIhaTI - nAnI ke moTI - nathI. joke, Ajeya dozIvADAnI bahArano bhAga (phatAsApoLa ane DhIkavAcokIno DhALa utaratAM) bajAra ja che, vaLI, saMvegInA upAzrayamAMthI prApta thayela anya dastAvejo hAjA paTelanI poLanA gharonA vecANanA che. A dastAveja paNa tyAMno che aTale A dukAna- sthaLa prAyaH dozIvADAnI bahAranA bhAgathI hAjA paTelanI poLanA cheDe Avela TaMkazALanI poLa sudhInA vistAramA Avela hovU joIo. vaLI, dastAvejamAM khUTanI vigatomAM, hATanI pachIte, pUrva dizAo musalamAna darajInA ghara hovAnI vigato che. Aje paNa te vistAramA darajInI dukAna tathA ghara hovA vize to A lakhanAra te vistAramA rahyA hoIne (50 varSa pahelAM), enI jANakArI che. chellAM varSomAM vastInA pheraphAro ghaNA che. pachInI 13 thI 16 lITIomAM hATa girave ApanAra tathA lenAranI 2010_03

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mArca 2010 vigato che ane se vigato parathI A eka benAmI transaction (vyavahAra) thayo hovAnuM phalita thAya che. zAha trilokazI pratApazI dukAna girave ApanAra che. sAme pakSe bAI pUjI je oza vaMzanA vRddhi zAkhAnA vIrajI yAdavanI putrI che jenA trilokazI bharathAra che ! ghaNIvAra dhaMdhAmAM moTI khoTa AvI hoya ke AvanAra hoya tema lAge tyAre devAmAM potAnI aMgata mUDI badhI jatI na rahe te mATe keTalIka mUDI Ajeya patnInA nAme thatI hoya che jethI kharAba samaye te TAMcamAM jatI bacI zake. ahIM paNa ovI koI zakyatA jaNAtA thayelo vyavahAra che. trilokazIne paisAnI jarUra che ane te potAnI patnI ane sasarA pAsethI girave le che. paMkti 3536mAM paisAnI cukavaNI bAbate spaSTatA karavAmAM AvI che ke, hATa girave rAkhanAra anI patnIe 498 rU. sukhaDI rUpe Avela potAnI aMgata mUDI nANAMmAMthI muhuranA Apela che. tathA senA pitAzrIo vIrajI yAdave 325 rU. dIkarIne Apela che. anI pAse A badhA paisA sukhaDInA bhAga rUpe AvelA, bacAvelA strIdhana rUpe hatA. A vigata spaSTa kare che ke dukAna gire ApIne, dukAna bacAvI levAnI A kAyadesaranI yukti che. AvA benAmI vyavahAra se jamAnAmAM thatA hatA tevuM A dastAveja spaSTa kare che. = 47 vaLI, sukhaDInA paisA arthAt dastUrI lekhe dIkarIne ke patnIne paisA apAtA tathA te tenuM potAnuM dhana gaNAtuM. strIdhanane kAyado sparzato nathI, eTale ahIM patnIne ja hATa girave apAya che. tyArabAda hATanuM varNana tathA khUMTanI vigato che te mujaba prastuta hATa 3 khaNDavALu, pazcimAbhimukhI, upara pITaNI ane gukhA (pATaDo ane gokhalA ) sAthenuM che. AgalA bhAge peDhI tarIke banAvelo 4tho khaNDa che. peDhI eTale dukAnA AgalA bhAgamAM moTo oTalo hoya. tyAM mAlika gAdI nAMkhIne besatA hoya, jethI AvatA-jatA grAhako para najara rahI zake. ghaNIvAra anI AgaLa kaTheDA jevuM banAvavAmAM AvatuM. Aje hoTalomAM thaDe beThela menejara kahIo chIo tevuM kAMIka A che. paNa dukAne oTalAnA pagathiyAMnI nIce oka ke vadhAre moTAM pagathiyAM hoya je mukhya rastAthI thoDuMka UMce hoya. A hATanI racanA paNa AvI che. AgaLanA kaThoDAvALA bhAge naLiyAvALu chAparu che, jethI 2010_03

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anusandhAna 50 (2) oTalo hovA chatAM varasAdamAM rakSaNa rahe, khUTa jotAM, pUrve pachIta Ave. tyAM musalamAna darajInA gharo che. tyAM nevanA pANI paDe che. hATanI peDhInA pANInuM nikAla pazcime che. (AgaLa jaNAvela che ke peDhI para chAparuM che). AgaLa rAjamArga che, matalaba A hATa mokAnI jagA paranuM che, dakSiNe panajI sotariyAnuM (sutariyAnuM ?) ghara che. uttare zAha bhagavatIdAsanI dukAna che. tyArabAda girave keTalA rUpiyAmAM ApyuM tenI vigata che. tathA tenI zaratono ullekha che. amadAvAdanA TaMkazALanA 823 rU. bAI pUjIo trilokazIne ApyA che. sAkSInI sahI jotAM, trilokazInA be dIkarAo ja sahI karelI jaNAya che. dara varSe vaLatiu 10 trAMbAnA paisA ApavAnA rahe che. amAM mAtra pujInA peTanA dIkarAne vAparavAno adhikAra jaNAvyo che. ahIM 'peTanA' zabda agatyano che. o samaye puruSo kAyadesara rIte ekathI vadhu patnI karI zakatA, bAI pUjIo paisA ApyA che tethI haka mAtra tenI kUkhethI janma lenArano rahe che tevI spaSTatA dastAvejamAM karAtI te jANavA jevI bAbata che. vaLI A hATa, trilokazIne mosALa pakSethI maLyuM che aTale mosALanuM koI paNa haka karatuM na Ave tenI kALajI levAI che. dIkarIne pitA nANAMkIya saMkaTa vakhate madada karatAM ane sukhaDImAM teno bhAga raheto. Ama prastuta mogalakAlIna dastAveja amadAvAdanI bhUgoLa, tatkAlIna rAjakIya paristhiti, zAsaka ane zAsana sambandhI vigato tathA te samayanI sAmAjika-kauTumbika bAbato-rivAjo jaNAvatuM hoIne agatyanuM bane che. saM. 1730no girokhatano mULapATha 1 // svasti zrImannRpa vikramA'rka sitamAtIta (samayAtIta) / saMvat (ta) 1730 varSe zAke 15[95] 2 pravarttamAne caitra zUdi 10 ravau / dane adyeha zrI ahimmadAvAda madhe hATa grahINa3 ka patramami lakhyate / adyeha zrI gUrjarAdhIza / mAhArAjAdhirAja pAtazAha zrI 4 zrI7 mahidadIna mahimmada uragajeheba bAdhura AlamagIra pAtazAha gAjI 5 zAhasyAMhAnAbAda madhe vijaya rAjye / tatra zrI ahimmadAvAde hAkima nabAba 2010_03

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mArca 2010 6 zrI5 mahimmada amISAM(khAM)na / tasyAgre rAjyi zrI5 raMgIlAdAsa / dIvAnI mIryA zrI5 zeSa(kha) nijAMmadI ahimmada / baksI mIyAM zrI5 mIra bAhAvadI 8 zena / kAdI zrI5 mIra mahimmada zarIpha / adalamIra zrI5 abU nAsara amIna dArogA mIyAM zrI ahimmada bega / cutare mIyAM zrI5 alI rajA vega 10 muzarapha ThAkura nikhiladAsa / sahira kAnUMgo samasta etAn dharmanyAyAM pravartate / 11 evaM paMcakulAnvaye / tatra havelayAM vaDA cutarAnI / tripolIA mAMhilI pAsAM12 nI nAhAnI dozIhaTI madhe paMcahaTI madhenUM hATa grahaNake dattAMni / zrI o13 za vaMza jJAtIya / vRddhi zASA(khA)yAM / bAI pUjI bina vIrajI bina yAdava e vIra14 jInI putrI bAI pUjI pArasyAt / bharthAra sAha tIlokazI bina pratApazI 15 bina vIrajI e sAha tIlokazI hastAkSarANi dattAM / yita hATa aka 1 SaM(kha)Da itra16 Na pazcimIbhimUSa(kha)nUM chi / SaM(kha)Da 3 traNa Upari pITaNI chi te sahita / 1 guSA(khA) chi / 17 agre SaM(kha)Da 4 peDhInuM chi / Upari nalIara chApara chi / e hATa sarvopaskara chAdita 18 bhUmi sahitaM / e hATanAM pUM(khUTa pUrva disi pachIti musalamAna darajInAM ghara chi / 19 neva paDi chi / pazcime e hATana(nI) peDhInuM nIkAla chi pagathIIAM chi| 20 agre rAjamArga chi / dakSiNe sAha panajI bina sotarIAnUM hATa chi / uttare sA 21 ha bhagvatIdAsa (bhagavatIdAsa) bina ..........nU hATa chi / evaM cyAri 4 SU (khU)TAMni / evaMvidha e hATa 2010_03

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anusandhAna 50 (2) 22 grahaNake dattAMni / tasyopari ahimmadAvAdanI TaMkasAlinA AkarA korA mAsA 23 11 // nA rUpaiA 823 aMke AThasahi trevIsa pUrA rokaDAM / bAI pUjI pAzethI sAha 24 tIlokazIai leIni e hATa bAI pUjInI grahiNi ApU chi / havi e hA 25 Ta paDyUM karApite / tathA rAjaka daivaka lAgIte / tathA nalIAMnI khoTi e hATa choDa26 vatAM sarve e hATanA dhaNI vartI Api / saMcarAmaNI bisanAranI / rUppai27 AnUM vAja nahI / e hATa bhADyUM nahI eNihiri bAI pUjI tathA bAI 28 pUjInA putra peTanA parivAra bisi vasii Ape / grahi mUki / tihAri 29 e hATanA dhaNI kaNavAra na kari / valatIu varSa aka 1 prati thokaDi dokaDA 30 10 dasa chUTA trAMbAnA valatI / yihvAri sAha tIlokazI rUppaiA AThasahi 31 akavIsa pUrA rokaDA ekimUThi bAI pUjIni / tathA bAI pUjInA putra parivArani ApI 32 tihvAri e hATa chUTi / e hATanu ko vahirazi Api tehanI sAha tIlokazI prI33 chavI vAri / e hATa sAha tIlokazIni muhusAla pakSyAnUM chi / e hATanAM SA(khA)34 la pranAla neva peDhI / pagathAIAM sarvA pUrvA rIti samaMdhI sahI / rUppai35 A madhe rUppaiA 498 e bAI pUjIai potAnI muhuranA ApA chi / tathA rUppaiA 325 36 traNasahi paMcavIsa sAha vIrajI yAdavanA / bAI pAze sUSa(kha)DInA hatA te bAI pUjIai A37 pA chi eNI vagati jamali rUppaiA 823 AThasahi trevIsa ApIni e hATa grahiNi lIbUM chi 2010_03

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mArca 2010 1 atra matU 1 atra sASyi (khya) 1 talokazI paratApa matu upa 1 padamasI talakasI sAkha 35 2 lakhAtai sahI rU 823 garada ri lAkhutta saha bApa na bolasI devA pala 1 dIpacanda talakasI sAkha Upara lakhUsa apanApana bolatUM palIo zabdArtha paMkti 2 grahINaka = girave 4 bAdhura = bahAdura 4 uraMgajeheba = auraMgajheba 16 gukhA = gokhalA ? 16 pITaNI = pATaDo ? 17 agre = AgaLa 17 peDhI = thaDo / dukAnanI AgaLanI kaTheDAvALI jagyA (oTalA) jyAMthI grAhako pratye najara rahe. 19 pagathIIA = moTA pagathiyAM kaNavAra = kakaLATa 37 vagati = vigata / pramANe 37 jamali = akIsAthe / bhegA / saravALo 35 muhura = strIdhana ? C/o. 8 jayamA sosAyaTI, mAnasI sarkala pAse, amadAvAda-15 2010_03

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maramI santa Anandaghana ane temane paramparA prApta jaina cintanadhArA nagIna jI. zAha vikramanI 17mI sadInA uttarArdhamAM vidyamAna kavi, marmI, avadhU AnandaghanajIo racelAM prathama 22 jinanAM stavano prasiddha che. zrI mo. da. desAIle khoLI pote prasiddha karelA 23mA ane 24mA jinanAM stavano AnandaghanajInA hovAnI ane amuka kAraNe gopya rakhAyAM hovAnI sambhAvanA te svIkAre che. A badhAM stavanonI pAThazuddhinI samasyA paNa khAsa nathI. paraMtu padonI bAbatamAM AveM nathI. AnandaghanajIo hindImAM bahotera pado racyAM che ane te 'Anandaghana bahottarI' tarIke prasiddha che. 72 uparAMta bIjAM temanA nAme caDAvAyAM che ane temanAM pado tarIke 107 pado chapAyAM che. temAMthI temanAM pado kayAM nathI teno nizcaya karI temane bAda karI temanAM ja padone judA tAravIo nahi ane te badhAM ja 107 padone AdhAre AnandaghanajIno A vicAra hato ane A bhAvanA hatI ama kahIo to AnandaghanajIne bahu anyAya thAya. ane AvaM atyAra sudhI thatuM AvyuM che. padonI pAThazuddhi paNa aneka sthAne vicAraNA mAge che. lahiyAoo-khAsa karI gujarAtI-hindI na samajAvAthI potAnI bhASAsamaja pramANe pheraphAra karI nAMkhyA che. tethI, AnandaghanajInA padonI samIkSita zuddha AvRttinI khAsa jarUra che. A kAryamAM zrI mo.da. desAIno lekha 'adhyAtmI zrI Anandaghana ane yazovijaya' atyanta upayogI siddha thaze. A lekha vAMcyo tyAre ja jANyu ke AnandaghanajI, manAtuM atyanta prasiddha pada 'aba hama amara bhaye na mareMge' to AgrAvAsI kavi dyAnatarAya (janma saM. 1733)nuM che. AnandaghanajI maramI santa cha, tattvacintaka nathI. tethI temanu kathana antardRSTi, Antara pratibhA, antaHprajJA, intuition mAMthI sphureluM che, te buddhinA pRthakkaraNa, vizleSaNamAMthI upajeluM nathI. te AtmAnubhava upara bhAra de che, buddhicintana upara nahi. te tarkavicAra ane vAdanI tarapheNa karatA nathI. "tarkavicAre re vAdaparamparA re, pAra na pahuMce koya.' aTale te 'ghaTa antara' parakhavA, 'antara 2010_03

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mArca 2010 53 . jyoti' jagavavA, 'nirvikalpa rasa' pIvA, 'sahaja subhAva thiratA' dharavA, 'ajapA kI anahada dhuni' suNavA, 'rama mahArasa' cAkhavA, 'agama piyAlA' pIvA, 'nIja parace sukha' pAmavA ane 'cittasamAdha' mATe mathavA ApaNane prere che. AnandaghanajInI antardRSTi khulI gaI che. temane sakaLa koThe ajavALAM che. te svayaM sahaja sujyoti sarUpa che. te binA jyoti ujiyArA che. te svayaMprakAza che. tene bIjI jyotinI AvazyakatA nathI. buddhinA prakAzanI tene jarUra nathI. buddhino prakAza bhedaka che, bheda pragaTa kare che, ane bheda bhaya, zoka ane mohano janaka che. "dvitIyAd vai bhayaM bhavati / tatra ko mohaH kaH zokaH ekatvamanupazyataH / " je bhedane dekhe che te mRtyunI paramparAthI mukta thato nathI. "mRtyoH mRtyumApnoti ya iha nAnAtvamanupazyati / " je AtmaprakAza che, antaHprajJA che, antarjyoti che te abhedane pragaTa kare che, abhedane nIrakhe che. abheda bhaya, zoka ane mohano nAzaka che. A abhedano sAkSAtkAra AnandaghanajInA A zabdomAM vyakta thAya che : "rAma kaho rahamAna kaho koTa, kAna kaho mahAdeva rI. pArasanAtha kaho kou brahmA, sakala brahma svayameva rI. bhAjanabheda kahAvata nAnA, oka mRttikA rUpa rI. saiMseM khaNDakalpanA ropita, Apa akhaNDa svarUpa rI." ahIM paNa upaniSadanA zabdo yAda Ave che - "vAcArambhaNaM vikAro nAmadheyaM mRttikA ityeva satyam / " abhedasAkSAtkAra zuddha premano janaka che. temAMthI nirupAdhika prema ja pragaTe che. prItasagAI re... vikasati... dravati... vyatiSajati... je Atama anubhava rasano rasiyo che, te prema kaTorI pIyUSa pIo che, tene premanuM tIra acUka lAge che. Atama anubhavathI pragaTa abhedamAMthI prasUta prema jyAM hoya tyAM duvidhA hoya nahi. 'prema jahAM duvidhA nahIM re.' AnandaghanajI jAtapAMtabheda, sampradAyabheda, strIpuruSabhedano prabaLa virodha kare che. gacchabheda o to upalakSaNa che. tenAthI sampradAyabheda, panthabheda paNa samajavAnA che. 'nahIM hama puruSA nahIM hama nArI' oma kahI AnandaghanajI samajAve che ke AtmA strI-puruSabhedathI para che ane jene Atama anubhava che te paNa A bhedathI para che, te A bhedane svIkArato nathI. ahIM nAnapaNamAM sAMbhaLelI vAta yAda Ave che. mIrAbAI vRndAvana gayA. tyAM prasiddha gosvAmIne maLavAnI IcchA thaI, maLavAnI rajA mAgI. gosvAmIo kahevaDAvyuM ke pote koI strIne ____ 2010_03

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54 anusandhAna 50 (2) maLatA nathI. mIrAbAio vaLatuM kahevaDAvyuM ke huM to samajatI hatI ke samagra brahmANDamAM aka ja puruSa che, bAkI badhI gopIo che, A bIjo puruSa koNa che se mane samajAvazo. mIrAbAInA zabdothI gosvAmInuM puruSAbhimAna gaLI gayuM ane mIrAne vandana karavA sAme gayA. sarva maramI santo bhedonA, UMcanIcanA prakhara virodhI rahyA che. Anandaghana nijAnandI, brahmavihArI, Atamarasa pInAra maramI che. oTale temanuM jIvana sahaja che, mukta che, masta che. te rUDhibandhanone gAMThatA nathI, temane toDI mukta bane che. temane lokalAjanI paravA nathI. 'lokalAja sUM nahi kAja. ' anAdi anantamAM khele che, te behadanA medAnamAM rame che. AnandaghanajI cintaka na hovA chatAM je jaina cintanadhArAmAM te thayA che te cintanadhArAnA khyAlone, vicArone te prastuta kare che. A vicAro temanAM jinastavanomAM vizeSe abhivyakti pAme a paNa svAbhAvika che. maramInA abhedadarzanano, nirupAdhika sAttvika premano, vaicArika ahiMsAno poSaka anekAntavAda temane sauthI vadhu AkarSe che. sarva dRSTio, darzano, vicAradhArAono samanvaya anekAnta che. tethI, koI paNa vicAradhArAno anAdara jainane mAnya na hoya cArvAka ke kArla mArksanI bhautikavAdI vicAradhArAno paNa nahi. oTale ja to AnandaghanajI kahe che " SaDdarizana jinaaMga bhaNI je, nyAya SaDaMga jo sAdhe re / namijinavaranA caraNaupAsaka, SaDdarizana ArAdhe re || 1|| lokAyatika kUkha jinavaranI...........' 11811 ahIM SaDdarzana a to upalakSaNa che, tethI upalabdha saghaLAM darzano samajavAnAM che. anekAntavAdanuM ke AnandaghanajInA kathananuM rahasya UMDuM che. te A che : jainadarzana svayaM aka dRSTi nathI paNa badhI dRSTiono samanvaya che. ane dRSTio (nayo) ananta che, teno kadI anta thavAno nathI, kAlakrame dRSTio vadhatI ane vistaratI ja rahevAnI che. AmAMthI se phalita thAya che ke jainadarzana closed system nathI, bandha thaI gayelI sisTama nathI, pUrNa thaI gayelI System nathI, paNa sadA vikasatI ja rahevAnI che, kadI paNa Closed 2010_03 ?? -

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mArca 2010 banavAnI nathI, sadA Open ja rahevAnI che, kadI pUrNa banavAnI nathI. A mahattvanI vAta che. A rahasyano svIkAra tene sadA cetanavantI, jIvanta rAkhaze, sadA vadhu ne vadhu samRddha thatI rAkhaze, anyathA tenI pUrNatAno svIkAra a ja teno vinAza- anta banI raheze samanvaya vicAradhArAono karavAno che ane oTale ja badhI bhAratIya ane abhAratIya - vicAradhArAono abhyAsa jarUrI che. anyathA samanvaya zeno karIzuM ? phroIDa, yuMga, hegala, kAnTa, zopanahora, aravinda, ravIndranAtha, zaMkarAcArya, buddha, dharmakIrti, vagerene vAMcavA - samajavA paDaze. sImAmAM baddha rahevuM nahi pAlave, manane mukta karavuM paDaze. AcAranI bAbatamAM jainAcAryoo vAraMvAra bhArapUrvaka kahyuM che ke A karavuM ja ane A naja karavuM ovI ekAnta AjJA bhagavAnanI nathI paraMtu puruSa, deza, kALa, vagerene lakSamAM laI vivekabuddhi je nakkI kare te karavuM. tevI ja rIte, jainAcAryoo anekAntavAdane anusarI kahevuM joio ke tattva AvuM ja che ane AvuM nathI ja ma bhagavAnanuM kahevuM nathI paraMtu te te deza-kALe upalabdha badhI ja dRSTione dhyAnamAM lai samanvayakArI vivekabuddhi je nakkI kare tevuM tattva te te deza kALe samajavuM / svIkArakhaM. prathama stavanamAM sarvadarzanamAnya karmasiddhAntane AdhAre satIprathAnuM khaNDana che. te ja stavanamAM jagatanirmANane IzvaranI lIlA mAnanAranA matano pratiSedha che. lIlA, krIDA to AnandaprApti mATe hoya, pUrNAnanda lIlA kare nahi, chaThThA stavanamAM jaina karmasiddhAntanI sArabhUta bAbato jaina paribhASAmAM nirUpI che. bAramA stavanamAM jaina mate AtmasvarUpavarNana che. vIsamA stavanamAM AtmA vizenA vividha dArzanika matonuM jaina dRSTi nirasana che. AThamA stavanamAM sUkSma nigodathI saMjJI paMcendriya sudhInA jIvavargonI gaNanA che. A uparAMta, prasaMge prasaMge nayavAda, dravyaguNaparyAyavAda, saptabhaMgI, nizcaya - vyavahAra AdinA ullekho temanAM stavano ane padomAM maLe che. ahIM se vastu dhyAnamA rAkhavI joIo ke stavano ane padomAM jaina siddhAntonA ullekha ke nirdezane avakAza che, athI vizeSane avakAza nathI. ahIM ApaNe bAramA stavananI nIcenI paMktio upara vistArathI vicAra karIzuM. 2010_03 55

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56 anusandhAna 50 (2) nirAkAra sAkAra sacetana, ... ... ... ... // 1 // nirAkAra abheda saMgrAhaka, bhedagrAhaka sAkAro re, darzana-jJAna dubheda cetanA, vastugrahaNa vyApAro re // 2 // " jainadarzanamA 'darzana' zabda be arthamAM prayojAyo che - (1) zraddhA (2) oka prakArano bodha. noMdhapAtra vAta o che ke zraddhAnA arthamAM 'darzana' zabdano prayoga upaniSado, jaina paramparA ane bauddha paramparA sivAya bIje kyAMya thato nathI. ApaNe je paMktiono vicAra karIo chIo tyAM 'darzana' zabda oka prakAranA bodhanA arthamA prayojAyo che. darzana paNa aeka prakArano bodha che ane jJAna paNa eka prakArano bodha che. A be bodha vacce zo taphAvata che ? darzana ane jJAna vacce zo bheda che ? A samasyA che. A aMge jaina cintakomAM matabheda che. sacetana nirAkAra-sAkAra ubhayAtmaka che, cetanA ubhayAtmaka che. cetanAprakAza nirAkAra paNa che ane sAkAra paNa che. cetanAno vastugrahaNavyApAra nirAkAra ane sAkAra be prakAre hoya che. cetanAprakAzane ke cetanAnA vastugrahaNavyApArane jaina paribhASAmAM upayoga paNa kahevAmAM Ave che. aTale jaina AgamomAM kaDaM che ke upayoga be prakArano che - nirAkAra upayoga ane sAkAra upayoga. sAdI bhASAmAM kahIo to bodha be prakArano che - nirAkAra ane sAkAra, ane nirAkAra bodha aTale darzana ane sAkAra bodha oTale jJAna. A vastune vadhAre spaSTa karatAM kahevAmAM AvyuM ke nirAkAra bodha aTale sAmAnyagrAhI bodha (darzana) ane sAkAra bodha oTale vizeSagrAhI bodha (jJAna). "jaM sAmaNNagahaNaM daMsaNameyaM visesiyaM NANam / " - sanmatitarkaprakaraNa (2.11). arthAt, abhedagrAhI bodha o darzana che ane bhedagrAhI bodha o jJAna che. A mata svIkAratAM, prathama darzana utpanna thAya ane pachI ja jJAna utpanna thAya, sAmAnyana grahaNa karyA vinA vizeSa- grahaNa thAya nahi. "prAg anAkAraH pazcAt sAkAra iti pravRttau kramaniyamaH, yastu nA'parimRSTasAmAnyo vizeSAya dhAvati / " - tattvArthabhASya upara siddhasenagaNiTIkA, 2.9. A matano svIkAra AnandaghanajInI uparanI paMktiomAM che. keTalAka jaina cintako A mata svIkAratA nathI. te mATeno temano ___ 2010_03

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mArca 2010 57 mukhya tarka nIce mujaba che. jainadarzana anusAra vastu sAmAnyavizeSAtmaka che. vastugrAhI bodhane ja yathArtha athavA pramANa kahevAya. kevaLa sAmAnyagrAhI bodhane ke kevaLa vizeSagrAhI bodhane vastugrAhI gaNAya nahi ane tethI yathArtha ke pramANa gaNAya nahi. AmAMthI se phalita thAya ke A cintako darzanane paNa sAmAnyavizeSagrAhI gaNe che ane jJAnane paNa sAmAnyavizeSagrAhI gaNe che. to pachI teo darzana ane jJAna vaccenA bhedano khulAso kevI rIte karaze ane temanI kramotpattine kevI rIte samajAvaze ? A cintakonuM samAdhAna A pramANe che sAmAnyavizeSAtmaka AtmasvarUpagrahaNa darzana che ane sAmAnyavizeSAtmaka bAhya vastunuM grahaNa jJAna che. "sAmAnyavizeSAtmakabAhyArthagrahaNaM jJAnaM tadAtmakasvarUpagrahaNaM darzanamiti / " dhavalA TIkA pR.147. kundakundAcArye niyamasAra gAthA 160mAM "diTThI appapayAsA ceva" lakhIne darzana AtmaprakAzaka hoya ovo pakSa rajU karyo che. paNa kramotpattine kevI rIte samajAvazo ? Ano vicAra karIo. 'tadAtmakasvarUpagrahaNa' padamAM AvelA 'svarUpa' zabdano artha AtmasvarUpa yA AtmA karyo che tene badale jJAnasvarUpa yA jJAna karavAmAM Ave to A praznano khulAso thaI zake. viSayanuM grahaNa e jJAna, ane A jJAnanuM jJAna a darzana. Ama, ahIM krama UlaTo thaI jAya pahelAM jJAna ane pachI darzana. paraMtu jainonA matamAM jJAnanuM jJAna se svasaMvedana che. oTale kramapakSane avakAza nathI paNa yugapatpakSa ja svIkArya bane.. - A bIjA matamAM sAmAnyavizeSagrAhI darzana ane sAmAnyavizeSagrAhI jJAna vaccenA bhedane tema ja temanI kramotpattine bIjI rIte paNa samajAvI zakAya che paraMtu koI jaina cintake teno upayoga karyo nathI. prathama matamAM mAnanArA sAmAnyagrAhI bodhane mATe nirvikalpa bodha ane vizeSagrAhI bodhane mATe savikalpa bodha ovA prayogo kare che. ahIM ApaNe noMdhavaM joIo ke vikalpano artha vicAra paNa che ane A artha anusAra bIjA matane svIkAranArA jaina cintako kahI zake ke sAmAnya-vizeSanuM nirvicAra grahaNa darzana ane sAmAnya- vizeSanuM savicAra grahaNa jJAna Ama darzana ane jJAna baneno viSaya to akano oka ja hoya che paNa darzana vicAra dvArA te viSayane grahaNa karatuM nathI jyAre jJAna vicAra dvArA te viSayane grahaNa kare che. prazastapAda, jayanta bhaTTa Adi nyAyaya-vaizeSika cintako svIkAryaM che ke nirvikalpa pratyakSa ane savikalpa pratyakSa baneno 2010_03

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58 anusandhAna 50 (2) viSaya okano aka ja hoya che, paraMtu nirvikalpa pratyakSa dravya, guNa, karma, sAmAnya vagere badhA padArthone avibhaktarUpe grahaNa kare che, jyAre savikalpaka pratyakSa te ja padArthone vibhaktarUpe grahaNa kare che, ane pahelAM nirvikalpa pratyakSa yA bodha thAya che ane pachI savikalpa pratyakSa yA bodha thAya che. ahIM bIjI oka rasaprada bAbata noMdhavI joIo ke yogIonI bAbatamA pahelAM savikalpaka dhyAnamAM (savicAra dhyAnamAM) savikalpaka yA savicAra bodha thAya che ane pachI nirvikalpaka dhyAnamA (nirvicAra dhyAnamAM) nirvikalpaka yA nirvicAra bodha thAya che. yogIonI bAbatamAM jJAna pahelAM ane darzana pachI avo UlaTo krama hoya che ama kahevAmAM koI bAdha nathI. jJAna-darzananI samasyAnA ukela mATe jaina cintakoo anya bhAratIya darzanomAM jJAnarUpa bodha ane darzanarUpa bodhano bheda svIkArAyo che ke nahi ane jo svIkArAyo hoya to te bhedano AdhAra zo che, ano vicAra ko nathI. potAnI dArzanika samasyAonA ukela mATe bIjA bhAratIya darzanono abhyAsa karavAnuM ane temAMthI sahAya meLavavAnuM jaina cintako ane saMzodhakone mATe Avazyaka che. tulanAtmaka dRSTinI jarUra che. Adhunika cintakomA paNDitazrI sukhalAlajI A bAbatomAM anukaraNIya dRSTAnta pUruM pADe che. sAMkhya-yogamAM to jJAna-darzanano bheda UDIne AMkhe vaLage ovo che. citta ane puruSa be alaga tattvo che. citta jJAtA che ane puruSa dRSTA che, cittane jJAna che ane puruSane darzana che. citta je te viSayanA AkAre pariNamI te viSayane jANe che. cittanA viSayAkAra pariNAmane cittavRtti kahevAmAM Ave che ane A cittavRtti ja jJAna che. ghaTAkAra cittavRtti ja ghaTajJAna che. cittavRttinuM pratibimba puruSamAM paDe che. cittavRttinuM pratibimba jhIlavU o puruSa dvArA cittavRttinuM darzana che. ghaTAkAra cittavRttinuM pratibimba puruSamAM paDavU a ja ghaTAkAra cittavRttinuM puruSa dvArA darzana che. cittavRtti jevI utpanna thAya che tevU ja te cittavRttinuM pratibimba puruSamAM paDe che. cittavRtti aka kSaNa paNa puruSathI adRSTa rahetI nathI, sadA dRSTa ja rahe che. "sadA jJAtAzcittavRttayastatprabhoH puruSasya.... / " - yogasUtra 4.18. cittavRtti vinA cittavRttinuM darzana saMbhavatuM nathI, jJAna utpanna thayA vinA darzana utpanna thatuM nathI, A arthamAM tArkika krama jJAna ane darzana vacce che 2010_03

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mArca 2010 paraMtu kAlakrama baMne vacce nathI. jJAna ane darzananI utpatti yugapat che. ghaTajJAna ane ghaTadarzananI utpatti yugapat che. jo badhI pAribhASikatAne bAjuo rAkhIo to sAMkhya-yoga matamAMthI ovo niSkarSa nIkaLe che ke ghaTanuM jJAna o jJAna ane ghaTajJAna- jJAna o darzana. Ama sAMkhya-yogamAMthI nIkaLato A niSkarSa jaina cintakonA oka varganA o matanI atyanta nikaTa che ke bAhyArtha- jJAna o jJAna ane svarUpaY (AtmasvarUpay) jJAna o darzana. jo svarUpano artha (jJAnasvarUpa ke jJAna) karavAmAM Ave to sAMkhya-yogamAMthI nIkaLatA A niSkarSa sAthe o matano abheda ja thaI jAya. sAMkhya-yoga mata ane jaina matamAM bheda aTalo ja che ke sAMkhya-yoge darzana ane jJAna guNane aTalA to bhinna mAnyA ke te aka ja tattvanA A be guNo che oma mAnI zakyuM nahi, jyAre jainoo temane bhinna guNo to mAnyA paNa aTalA bhinna nahi ke jethI temane aka ja tattvanA guNa mAnI na zakAya. bauddhadharmadarzanamAM paNa darzanarUpa bodha ane jJAnarUpa bodha o bheda svIkArAyo che. piTakomA samAdhinAM phaLarUpe jJAna-darzana jaNAvAyAM che. ghoSakapraNIta abhidharmAmRta 5.10mAM kAM che : "samAdhi bhAvayato jJAna-darzanalAbhaH / " arthAt A yaugika koTinAM jJAna-darzana che. 'jANatA ane dekhatA' buddhanuM lAkSaNika varNana che. cAra Aryasatyone buddhe jANIne pachI dekhyAM che. "ariyasaccAni avecca passati / " - suttanipAta, 229. abhidharmakozabhASya 8.27 mAM kaDaM che ke "jJAnadarzanAya samAdhibhAvanA". yazomitranI sphuTArthA vyAkhyA tenI samajUtI ApatAM kahe che - "jJAnadarzanAya iti / jJAnAya darzanAya ceti samAsaH / tatra jJAnaM manovijJAnasaMprayuktA prajJA / ... vikalpAt / darzanaM cakSurvijJAnasaMprayuktA prajJA avikalpikA / ahIM sandarbha divyacakSuno hoi, cakSuthI divyacakSu abhipreta che. niSkarSa o ke samAdhinA phaLarUpe kramathI je savikalpikA prajJA ane nirvikalpikA prajJA janme che te ja yaugika jJAna ane darzana che. ahIM jJAnanI utpatti prathama ane darzananI utpatti pachI je krama che, je 'avecca passati' o zabdothI sUcita thAya che. Ama savicAra-dhyAnajanya savicAra bodha (prajJA) o jJAna ane nirvicAra-dhyAnajanya nirvicAra bodha (prajJA) o darzana arbu spaSTa samajAya che. yaugika koTinAM jJAna-darzana uparAnta vyutthAnadazAmAM paNa 2010_03

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anusandhAna 50 (2) jJAna-darzana hoya che. abhidharmakozabhASya 1.43mAM kaDaM che ke cakSu arthAt indriyo dekhe che ane mana jANe che, sthaviro anusAra mana- (manovijJAnamuM) kArya santIraNa (investigating, IhA, Uha) ane voTTapana (determining nizcayaprakriyA) che. pAMca indriyavijJAno santIraNa ane voTTapanathI rahita che. bhadanta ghoSaka abhidharmAmRtamAM kahe che ke pAMca indriyavijJAno viveka karavA samartha nathI jyAre manovijJAna viveka karavA samartha che. "paMca vijJAnAni na zaknuvanti vivektum, manovijJAnaM zaknoti vivektum / " 5.10. A uparathI o tAraNa nIkaLe che ke vyutthAnadazAmAM darzanano artha che nirvikalpaka indriyapratyakSa ane jJAnano artha che savikalpaka indriyapratyakSa ane anya savikalpaka jJAno. ahIM darzananI utpatti pahelAM ane jJAnanI utpatti pachI krama che. ahIM nirvikalpakano artha sAmAnyagrAhI karavo zakya ja nathI, kAraNa ke bauddhone mate sAmAnya jevI koI vastu ja nathI, sAmAnya avastu che, kalpanA che. aTale nirvikalpaka aTale nirvicAra ane savikalpaka aTale savicAra a ja artha che. ane A ja artha dhyAnadazAnI be prakAranI prajJAo ane vyutthAnadazAnA be prakAranA bodha o baMne koTiomAM akasarakho ja rahe che. bauddha paramparAmAM paNa jaina paramparAnI jema oka ja tattvane (= cittane = AtmAne) jJAna paNa che ane darzana paNa che; vaLI jJAnane potAne ja thatuM potArnu saMvedana (svasaMvedana) che. sarva jJAno svasaMvidita ja che. paraMtu bauddha paramparAmAM bAhyArtha- grahaNa jJAna ane svasaMvedana darzana o rItano jJAna-darzanano bheda karavAmAM Avyo nathI. Ama anya darzanomAMthI ApaNane paryApta sAmagrI maLe che, je ApaNane jaina paramparAmAM jJAna-darzananA bheda aMge je matabheda che, teno ukela zodhavAmAM sahAya karI zake. C/o. 23, vAlkezvara sosAyaTI, bhudarapurA, AMbAvADI, amadAvAda-15 2010_03

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maukhika ane likhita paramparAo sandarbha bole bAMdhanAranI kathAo hasu yAjJika jaina kathA-sAhityanAM madhyakAlIna gujarAtI sAhityakSetre mahattvanAM be yogadAna che. paheluM to o ke Ane kAraNe aka bolAtI bhASAnu likhita sAhityakRtinA mAdhyama tarIkenuM svarUpa ghaDAyuM, svIkArAyuM ane supratiSThita ane sthira thayu. bIjuM Aq ja mahattva- yogadAna o ke AnA kAraNe ja saMskRta, prAkRta, apabhraMzAdi bhASAomAM je mahattvanI rasaprada kathAo hatI te madhyakAlIna gujarAtI bhASAmAM AvI te sAthe ja A pravAhamAM samakAlIna ovI mukhaparamparAnI kathAonuM paNa likhita rUpa baMdhAyu. ahIM vizeSa noMdhapAtra ane kathAsAhityanA abhyAsIo khAsa dhyAnamA rAkhavA jevI vAta o che ke, jyAre koI paNa mukhaparamparAnI kathAnuM likhita rUpamAM dastAvejIkaraNa thAya che tyAre anuM lokavidyAFolklore mAMthI praziSTamAM sthAnAntara-rUpAntara thAya che, anuM caMcaLa ane pharatuMtaratuM Floating aq rUpa nizcita zabdo dharAvatA pATha Text vALu bane che, pAtra-sthaLa-ghaTanA sunizcita ane sthira bane che. Ama chatAM, AvI kathAo, maukhika paramparAmAM to sAtatyathI, keTalAMka rUpAntaro-parivartano sAthe paNa potAnuM astitva TakAvI rAkhe che. Adhunika kALe dastAvejI rUpa pAmelI koI paNa lokakathAnAM kathAnakane, anAM koI rUpAntarane koI saMskRta, prAkRta, pAli bhASAnA kathAgranthamAM joio chIo, tyAre tAravIo chIo ke amuka AjanI kaNThaparamparAnI lokakathAnAM kuLamULa saMskRta ke prAkRtamA che ! Aq kahIo, mAnI-manAvIo tyAre paNa khAsa lakSamA rAkhavA jevI bAbata o che ke Avo saMskRta-prAkRta-pAli kathAgrantha kaMi o kathAno mULa srota Origin nathI, kemake, o granthamAM paNa AvI kathA, ante to te samayanI kaNThaparamparAmAMthI ja levAmAM AvI hoya che. dRSTAnta ApIne spaSTa karIo to Adhunika kALanI kaNThaparamparAmAMthI likhita dastAvejI rUpa pAmelI oDhA jAma ane hothala padamaNInI kathAmAM mULa ApaNe 'Rgveda' dazama maNDaLamAM saMvAdasUktarUpe jaLavAyelI pururavA-urvazInI premakathAmAM joio chIo, te paNa kaMi A kathAno ___ 2010_03

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anusandhAna 50 (2) Adisrota nathI. vedamAM paNa te kathA to te samayanI kaNThaparamparAmAMthI AvI che. ane vedanI racanAkALe paNa kaNThapravAhamA je kathA hatI te paNa bhAratayuropIya kuLanI apsarA ane mAnava vaccenAM prema ane zaratI lagnanI koi mULa kathAnAM rUpAntare astitva dharAvatI prAcInatama kathA hatI. anuM mULa kathA-mALaYa Arne ane sTItha thomsananA Story-type Index mAM che. A kathAnAM vividha rUpAntaro ane saMkramaNanI savIgata carcA TonI-penjharakRta kathAsaritsAgaranA aMgrejI bhASAntaramA che. tAtparya aTaluM ja ke (1) je kathAnAM mULa pramANe saMskRta-prAkRtAdi bhASAonA koI granthamA hovAnuM jaNAvIo chIo te paNa kaMi sambandhita kathAnuM udbhava-mULa, Adi srota, origin nathI, kemake granthamAM paNa te kathA tatkAlIna kaNThapravAhamAMthI ja levAmAM AvI hoya che ane (2) AvI rIte paNa kaNThapravAhanI koi kathA likhita dastAvejI rUpa pAmI 'niyatazAbdI' aTale ke jeno pATha - Text - nizcita che ovI bane che, Lore rUpe je taratuM Floating ane parivartanazIla o caMcaLa che,anuneya Flexible che te nizcita - Fixed ane sthira - static bane che, o pachI paNa AvI kathA ane anA vividha rUpAntaro kaNTha dvArA kahevAtI lokakathA tarIkenuM potAnuM astitva TakAvI rAkhe che tathA pradeza ane bhASAbhede tenAM vividha rUpAntaro jovA maLe che. premakathA ane cAturyakathA avA be mukhya prakAromAM prAcInatama mULanI kathAo cheka vIsamI sadInA anta sudhInI kaNTha paramparAmAM astitva dharAvatI jovA maLe che. ahIM, cAturyakathAno ja aka vizeSa prakAra 'bole bAMdhanAra'nAM kathAnako vize carcA karavAno upakrama che. 'bole bAMdhavU' aTale bolanAranA zabdane pakaDI laI, anukULa hoya ovA bhaLatA arthane anusaravU. Ama thatAM bolanAra ApattimAM mukAya ne sAmI vyaktinI guno karyAnI phariyAda sAme nirdoSa puravAra thAya ane chUTI jAya, sajA na pAme. AvA bole bAMdhanAramAM paNa mukhya be prakAra cha : omAM pahelo prakAra avo che ke bolane vaLaganArano potAno hetu kaMI sAmI vyaktine chetarIne aMgata svArtha siddha karavAno hoto nathI. kyAreka niyati ke paristhitivaza athavA to bAghAIne kAraNe bolanAranu ahita thatuM hoya che - pAlinI 'grAmINa caNDa' ane anAM rUpAntaromAM se jovA maLe che. bIjo prakAra avo che jemAM bolathI bAMdhI . 2010_03

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mArca 2010 laIne sAmI vyaktine khADAmAM utAranArano hetu kAM to kevaLa TIkhaLa karavAno, mazkarImajAka karavAno hoya che athavA to koine cAlAkIthI dhUtI laI aMgata svArtha siddha karavAno hoya che - kaNThapravAhanI pro. DaoN. zAntibhAI AcArye ApelI 'TaNaka'nI kathA tathA prAkRtamAM maLatI vacanasAra ane cipiTanAsanI kathAmAM o jovA maLe che. ukta kathAonA sandarbha ane sAra A pramANe che : pAli bhASAnA 'jAtakakathA'nA trIjA khaNDanA saMkalpa vargamA 257mI 'gAmaNIcaNDa'nI kathA che. bhagavAna buddhanA vArANasInA rAjA AdAsamukha tarIkenA pUrvabhava sAthe A kathA sAMkaLavAmAM AvI che. rAjanA kArabhArathI nivRtta thayelA gAmaNIcaNDa oTale ke mukhIo potAnA gAmamAM jAte khetIkAma saMbhALyuM. mitra pAsethI o baLada lai Avyo. kAma pUruM thatAM udhAra mAgelA baLadane soMpavA gayo, tyAre mitra jamato hovAthI baLadane khIle bAMdhI jato rahyo. rAte baLadanI corI thatAM mitra gAmaNIcaNDanA gaLe paDyo : 'mAro baLada mane pAcho Apa. tuM mane soMpI gayo nathI.' gAmaNIcaNDe geravAjabI mAgaNI na svIkArI athI mitre te samayanA rivAja pramANe gAmaNIcaNDanA hAthamAM ThIka pakaDAvyuM ane nyAya mATe rAjadvAre laI gayo. vArANasI jatAM mArgamAM te aka gAmamAM Avyo ane tyAM rahetA mitrane maLavA gayo. mitranI patnI jamIne javAno Agraha karyo ane anAja kADhavA koThIo caDatAM nIce paDI ne garbhapAta thayo. ghare AvelA mitre AnI jANa thatAM garbhapAtanI nukazAnI mAgI ane te paNa phariyAdI tarIke joDAyo. vacce pANIno dhodha AvatAM be khoTI phariyAdathI trAselo gAmaNIcaMDa ApaghAta karavA pahADI rastA parathI dhodhamAM paDyo paraMtu dhodhanA badale kAMThe kapaDAM dhotA vRddha vaNakara para paDyo ane vaNakara marI jatAM ono putra paNa trIjA phariyAdI tarIke joDAyo. rastAmAM potAnA bhAgatA ghoDAnI pAchaLa doDI ane pakaDavA mathato savAra maLyo. aNe bhAgatA ghoDAne dhoko mArI aTakAvavA kahyu. ama karavA jatAM ghoDo laMgaDo thayo ne cothA phariyAdI tarIke ghoDAvALo joDAyo. ___ vArANasI jatAM rastAmAM pANDurogI zeTha, jenI dhIkhatI kamANI baMdha ____ 2010_03

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anusandhAna 50 (2) paDI che evI vezyA, piyaramAM ke sAsarAmAM kyAMya gamatuM nathI ovI navavadhU, dubaLI hoya tyAre bhoNamAMthI nIkaLatAM muzkelI paDe ane jamIne puSTa thayo hoya to paNa sahelAithI pravezI zake avo nAga, mAtra eka ja vRkSa nIcenuM khaDa caravAveM bhAvatuM hatuM aq haraNa, lokoo jenuM pUjana karavAnuM choDI dIdhuM avA vanadevatA, smRtibhraMzano roga acAnaka thai Avelo avo chAtra vagere maLyA ane o sahuo 'AdAsamukha jevA buddhizALI ane nyAyI rAjAne maLavA jAva cho tyAre amArAM paNa duHkhanAM kAraNa-vAraNa jANatA Avajo' oma gAmaNIcaNDane jaNAvyu. ante gAmaNIcaNDa vArANasI pahoMcyo. bAlavayano paraMtu catura ane buddhizALI rAjA AdAsamukha potAnA jUnA mukhIne oLakhI gayo. phariyAda sAMbhaLI nyAya toLavA jaNAvyu : 1. mukhIo hAthohAtha udhAra mAgelA baLadane soMpyo athI anA hAtha kApI levA, paraMtu mAlike baLada anAM sthAne baMdhAto joI zakAto hovA chatAM anI AMkhe na joyo athI AMkho phoDI nAkhavI. 2. garbhapAtano bhoga banelI potAnI patnIne phariyAdIo gAmaNIcaNDane soMpI devI ane tene garbhavatI banAvIne mULa mAlikane soMpavI. 3. phariyAdIo bApa gumAvyo che tethI gAmaNIcaNDe vRddha mRtakanI patnI sAthe lagna karavA jethI yuvAna vaNakarane mAgaNI pramANe bApa maLe. 4. ghoDAvALAne laMgaDAne badale sAjo ghoDo rAja apAvaze paraMtu game tema karIne ghoDAne rokavAna kahenAra phariyAdInI jIbha kApI levI - cAre phariyAdIoo potAnI phariyAda pAchI kheMcI lIdhI ane daNDanI rakama gAmaNIcaNDane ApavAmAM AvI. mukhI, gaNikA, grAmavadhU, nAga, haraNa, vanadevatA, chAtra vagerenAM duHkhadardanAM kAraNa-vAraNa ApatAM rAjAo jaNAvyu : 1. dharmAnusAra nyAya karavAnuM choDatAM mukhI pANDurogI banyo che. 2. jenuM dhana le anI sevA karavAnuM mUkIne managamatAM hoya omane ja sukhasevA ApavAne kAraNe gaNikA pAse grAhako jatA nathI. 3. sAsarA ane piyaranAM gAmanI vacce navavadhUno pUrvapremI vase che athI kyAMya goThatuM nathI. 4. bhoNamAM dhana che tene sAcavavAnI paLojaNa-cIvaTane kAraNe nIkaLatAM kSINakAya avasthAmAM muzkelI paDe che. 5. je vRkSa ghAsa caravU game che tenA para madhapUDo che. 6. vanadevatA rakSaka maTI jatAM pUjAtA baMdha thayA. 7. 2010_03

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mArca 2010 65 samayabhAna vagarano kUkaDo bAjumAM hovAthI game tyAre bole che ne chAtra jAgI jatAM UMgha pUrI thatI nathI, tethI smRtibhraMzano bhoga banyo che. jAtakanI A kathAmAM 1. panotIkathA ane 2. vidhAtAnI zodhamAM (jemAM zItaLAkathA, zAmaLakRta 'rUpAvatI'nI vikramakathA) ama be kathAnakonuM saMyojana thayuM che. ane jenuM citta svaccha arIsA jevU hoya anA cittamAM sAIM zuM ne khoTuM zaM, anuM pratibiMba sAhajika rUpe ja upase che, ovA rAjAnA nyAyapUrNa cAturyane A kathAmAM AlekhavAno hetu che. AthI, bAlyakALamAM paNa onAmAM kevA-keTalAM nyAyabuddhi-cAturya hatAM, te darzAvatI kathAo paNa, prastuta kathAnA ArambhamAM che. pracalita lokakathAono aucitya ane sajhabharyo saMmizrita viniyoga ahIM jovA maLe che. . A ja kathA prAkRta bhASAnA 'upadezapada'mAM vainayikI buddhinAM goNa nAmanA dvAramA nirbhAgInI kathAmAM maLe che. (pUrNa vIgata-sandarbha mATe juo : Ananda-hema-granthamAlA puSpa : 18, prA. upadezapada mahAgranthano gUrjara anuvAda, anuvAdaka-sampAdaka A. zrIhemasAgarasUri, I. 1972, pR. 122,123) amAM maLatI kathA pramANe nirbhAgIo mitra pAsethI baLada mAgI khetI karI baLada pAcho lAvI khIle bAMdhI gayo. baLada corAyo. mitra phariyAdI banI nirbhAgIne rAjadvAre DhasaDI gayo. rastAmAM ghoDAvALI ghaTanA banI, ApaghAta karavA jatAM naTono mukhI maryo. mantrIle nyAya toLatAM AgaLanI kathAmAM che tema phariyAdInA netra phoDavA ane ghoDAvALAnI jIbha kApavA jaNAvyu. ane naTanA mukhInA motane badale koi naTe paNa ApaghAta karavA gaLe dorI nAkhI nirbhAgI para paDavU, avo cukAdo Apyo. A ja kathA gujarAta pradezanA bhAlakAMThAnA pradezamA lokakathArUpe kaNThapravAhamAM vIsamI sadInA antabhAgamAM paNa jovA maLe che jenuM likhitarUpa zrIjorAvarasiMha jAdave 'sADA traNa di'nI panotI'nI kathAmAM ApyuM che. (vIgata mATe juo : jorAvarasiMha jAdavanI zreSTha lokakathAo, saM. DaoN. hasu yAjJika, gUrjara grantha kAryAlaya, amadAvAda, I. 2004, pR. 6 (prastAvanA) tathA pR. 88 thI 95) amAM AlekhAyelI vigata pramANe aka jugArIne jozIle bhAre panotInI asaravALA sADA traNa divasa bahAra na nIkaLavA ane koI pravRtti 2010_03

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66 . anusandhAna 50 (2) na karavA kahyu. paraMtu jugArano zokhIna paThANa sAthe jugAra ramyo ne kazuM ja na rahetA udhAramA dAva lagAvyo ane hAre to potAnA zarIra- savAzera mAMsa ApavAnI zarata kabUla karI. jugArI hAryo ne savAzera mAMsa ApavA taiyAra na thatAM paThANa dhaMdhUkAnI darabArI korTamAM laI gayo. rastAmAM tarasa lAgatAM pIvAnuM pANI mAgI khATalAmAM beTho ne anA bhArathI khATalAmAM DhabUreluM savA mahInAnuM chokara marI gayu. AthI chokarAnI mA paNa phariyAdamAM joDAi. AgaLa jatA ghoDAvALI ane paDatuM mUkavA jatA vRddhanA Akasmika motanI ghaTanA ghaTI. ane te be paNa phariyAdamAM joDAyA. ante sADA traNa divase, dhoLakAnI korTamAM pahoMcyA tyAre, panotI utarI jatAM jugArInA pAsA savaLA paDyA ne pradhAne nyAya Apyo : 1. jugArI savAzera mAMsa Ape ne paThANa talavArathI kApI le paraMtu o rIte zarIramAMthI kADheluM-kApeluM mAMsa talabhAra paNa vadhavU-ghaTavU na joio. 2. mRta bALakanI mAtAne kahevAyuM ke aNe chokaruM pArcha meLavavA jugArI sAthe raheQ ane garbhAdhAna karAvI gumAvelu santAna pArcha meLavadyu. 3. ghoDAvALAo jIbhathI ghoDuM rokavA kaheluM athI phariyAda karanAranI gunegAra avI jIbha kApavI ane ghoDAne apaMga banavAno guno karanAra jugArIno hAtha kApavo. 4. mRta vRddha puruSa (bAbAsAheba) pAchA meLavavA mATe dAvedAra badhAo vArApharatI sAtame mALathI jugArInI jema kUdI paDavU, ama karatAM je bace te bAbAsAheba : cAre ye phariyAda pAchI kheMcI lIdhI ane daNDa bharI dIdho. ahIM joI zakAze ke 'jAtakakathA' tathA 'upadezapada'mAM je kathA che te ja vIsamI sadInI bhAlakAMThAnI kaNThaparamparAmAM che. pAli bhASAnI jAtakakathAmAM mULabhUta to panotInI ja lokakathA likhitarUpamAM vizeSarUpa pAmI che. nasIba vAMkA hoya che tyAre to bhomAMthI paNa bhAlA nIkaLe che, anu ja A dRSTAnta che. aTale ja kadAca 'upadeza-pada'nA vivRttikAre A dRSTAntakathAnA pAtrane "nirbhAgI' ja kahyo che- abhAgiyAnI ja A kathA che. karavA jAya che o koi kahe ane anusarIne savaLu, paNa bhAgyavaza paDe badhuM ja avaLu ! Aq thatAM nirdoSane doSita TharavU paDe che, paraMtu, kathAno uttarArdha ane nyAya apAve che, khoTI phariyAda karanArane pATha bhaNAve che. AthI, panotIne kAraNe ke badanasIbane kAraNe jene akAraNa gunegAra banavU paDe che tene rAjA ke mantrI, cAturyathI nyAya 2010_03

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mArca 2010 67 apAve che. A kAraNe ja tattvataH be bhinna ane svatantra avAM kathAnako saMkaLAtAM kathAnu oka arbu rUpa baMdhAya che, je anI pUrNakathA tarIkenI atUTa ovI paramparA UbhI kare che. ahIM vizeSa noMdhapAtra che ke pAli ane prAkRtamAM paNa jenuM astitva che ovI prAcInamULanI kathA gujarAtanA gohilavADanI kaNThaparamparAmAM maLe che. bole bAMdhanAranI je vacanasAra-cipiTanAsanI kathA che teno paNa prAdezika srota dhaMdhukA ja che. uttarArdhamAM te kathAo joIo. amAM mukhya pAtra che te panotIgrasta ke abhAgiyA jevU sAlasa-nirdoSa nathI paraMtu kAM to 'TaNaka' athavA 'dhUrta' che. o aMgata hetuthI, svArthathI, sAmI vyaktine bolathI bAMdhIne vivaza banAve che. kevaLa TIkhaLa-majAka mATe ja bolanAranA zabdono potAne anukULa avo artha karavAnI zabdadaLanI yukti laMkA-kANDanI prAkRtabhASAmAM maLatI kathAmAM maLe che. nemicandra gaNio I. 1073 thI 1083nA gALAmAM prAkRtagrantha 'AkhyAnaka-maNi-koza'nI racanA karI tenA para I. 1134 mAM AmradevasUrio dhoLakAmAM vRttI racI temAM A kathA maLe che. (vizeSa vIgata-sandarbha mATe juo 'AkhyAnaka-maNi-koza' AkhyAnaka 106, pR. 285-286 athavA 'lokakathAnAM mULa ane kuLa' DaoN. harivallabha cU. bhAyANI, pArzva prakAzana, amadAvAda : 1990 pR. 165 thI 167) ano kathAsAra A pramANe cha : patnI sAthe aNabanAva thatAM oka yuvAna paradeza javA nIkaLyo. rastAmA mahiyArIo maLI aNe vATa khuTADavA, rasanA relA cAle ovI vAta karavA kahyu. AthI hArabaMdha, mAthe dahIM bharelI maTukIo laine cAlatI mahiyArIo ADe potAno paga nAkhyo. tereya mahiyArIo gothu khAI gaI ane mAthe mUkelI maTukIonAM dahIMnA relA cAlyA. pariNAme lAMbo jhaghaDo thayo, pravAsa pUro thatAM gAmamAM pahoMcyAM tyAre yuvAne kahyu : 'juo, jhaghaDo karIne ane rasanA relA cAle ovI vAta karIne meM tamArA kahevA pramANe vATa khuTADI.' Ama kahI te chaTakI gayo ane vezyAvAsamAM rokAyo. rAte aka gharaDI vezyAo rAmAyaNanI laMkAkANDanI vAta kahevA jaNAvyu. yuvAne pUchyuM : 'laMkAkANDanI vAta kahuM ke te pratyakSa batAyU~ ?' DozI bolI : 'pratyakSa batAva.' AthI yuvAne, 'jo huM tane hanumAne mukko mArIne ___ 2010_03

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68 anusandhAna 50 (2) rAvaNanA mugaTanAM motI kevI rIte kheravelAM te batAvuM' oma kahIne bUDhInA moDhe mukko mArI onA dAMta pADI nAkhyA ane 'laMkAkANDa pratyakSa batAvuM' kahI dIvAnI jhALe DozInuM ghara saLagAvyuM. mahiyAraNo ane DozIo rAjAne yuvAna viruddha phariyAda karatAM yuvAne bacAva karyo : ' meM to emaNe jema kaheluM tema karyu.' A kathAnA sandarbhamAM DaoN. bhAyANIo noMdhyuM che : 'A vArtA koi tatkAlIna lokapracalita kathAmAMthI AmradevasUrio lIdhI hovAnuM jaNAya che.' (pR. 166) Do. bhAyANInI A sambhAvanA, A ja prAdezika kSetramAMthI DaoN. zAntibhAI AcArye 'TaNaka 'nI je vArtAo dhvanimudrita karI tethI puSTa thAya che. AmradevasUri kathAnA AlekhanamAM paNa keTalIka cUka kare che ane vArtAmA rahelI kathAyuktinI coTa barAbara upasatI nathI. te darzAvIne paNa DaoN. bhAyANI 'kathAmAM khUTatI ke nabaLI kaDI kathAkAranI parAzritatA vyakta kare che.' (pR. 166) ovo abhiprAya Ape che, oTale ke lakhanAre sAMbhaLelI ovI, kaNThapravAhanI racanAno ahIM AdhAra lIdho che. bole bAMdhIne, anyanA zabdono potAnA svArtha mATe bhaLato artha dhUrtakathAmAM jovA maLe che. 11mI sadImAM racAyelA vardhamAnasUrikRta prAkRtabhASAnA 'manoramAkathA'mAM (zrIrUpendrakumAra pagAriyAnA sampAdanamAM ala. DI. insTiTyUTa dvArA I. 1987mAM prakAzita) vacanasAra ane cipiTanAsa nAmanA be duSTa ane krUra prakRti dharAvatA dhUrtonI kathA maLe che. (pR. 259 - 262). omAM bole bAMdhanArano hetu mAtra TIkhaLano nathI paraMtu anyane dhUtavAno che. amAM maLatI kathAyukti gaI sadImAM paNa pracalita ane likhitarUpamAM dastAvejIkaraNa pAmelI lokakathAmAM maLe che. prAkRtamAM je kathAyukti che te A pramANe che : ( sandarbhavizeSa vIgata mATe 'lokakathAnAM mULa ane kuLa', pR. 80 thI 83) dhUrta vacanasAre, ThaMDImAM jenuM cIMtharaM paNa pAse rAkhavAthI TADha na vAya ovo camatkArI dhAbaLo oka vepArIne pAMcaso sonAmahoramAM vecyo ane nagara choDIne jatAM rastAmAM bakaro kharIdyo. sAmethI oka bApune AvatAM joi bakarAnI pAchaLa 49 sonAmahorano Dhagalo karI, pacAzamI sonAmahora bakarAnI pUMThe lagADI bakarA para caDI kAna AmaLavA lAgyo. bApua najIka AvI bakarA para trAsa 2010_03

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mArca 2010 gujAravAnuM kAraNa pUchatAM vacanasAra bolyo : 'bakaro roja pacAza sonAmahora hage che, Aja oka ochI hagyo !' bApuo pUMTha para coTelI joI vacanasArane ApI ane lobha-lAlacavaza hajAramAM bakaro kharIdyo. bIje divase sonAmahorane badale mAtra lIMDI maLatA bApu vacanasAra pAse gayA to vacanasAre kahyuM : 'bakarAnI pUMThe A cipiTanAsanA kAnano mela lagADo to ja bakaro pacAza sonAmahora hage !' lAlacu bApu hajAra sonAmahora ApI cIbAnA kAnano mela paNa kharIdyo. omAM chetarAyA che ono anubhava karI dhUMvAphUMvA thatA bApu vacanasArane mAravA lIdho tyAre eNe pharI yukti karIne 'bUDhIne mAro to javAna thAya' ovo camatkArI lAliyo dhoko padharAvyo. bApu gharaDAM ThakarANAMne juvAna karavA dhokAvyAM ne ThakarANAnAM hADakAM bhAMgyAM ne dhUtArA vacanasArane pakaDavA gayA ne kothaLAmAM pUrI DubADavA gayA. paraMtu haraNuM jotAM bApunI DADha DazhakI te kotho mUkI bApu pAchaLa doDyA. AvI caDelA bharavADe vacanasArane mukta karyo to vacanasAra bolyo : 'mAre paraNavaM nathI, toya mAro bApa mane paraNAvavA mAge che.' bharavADa bhoLavAyo, potAno mAla dhUtArAne soMpI kothaLe pUrAyo, dhUtAro bharavADano mAla laI AgaLa nIkaLI gayo. haraNa pAchaLa gayelA bApu pAchA AvyA ne kothaLAne nadImAM DubADI AgaLa cAlyA to amane mAla cArato vacanasAra maLyo. oNe kahyuM : 'nadIno yakSa prasanna thayo ne mane mAla Apyo. ' lAlacu bApu jAte kothaLe purAyA ane DUbI maryA. 69 prAkRtasrotamAM likhita dastAvejIkaraNa pAmI cUkelI dazamI-agiyAramI sIna A kathAo anugAmI kaNThaparamparAomAM paNa cheka vIsamI sadInA uttarArdhamAM potAnuM astitva TakAvI rAkhe che. lokavidyAvid-bhASAzAstrI pro. DaoN. zAntibhAI AcArye kaccha - gujarAta - saurASTranI vividha bolIo para I. 1965 thI I. 1985 sudhI sarvekSaNa karIne kAma kartuM ane vividha kathakonI bolImAM kahevAyelI lokakathAone vidyApIThanA sAmayikamAM, DaoN. bhAyANI sampAdita 'vAg - vimarza' mAM ane 'sIdI - kacchI vArtAo', 'heMDo vAta mAMDIo' (I. 1990) vagere pustakomAM kaNThapravAhanI kathAo ApI. tAjetaramAM ja gujarAtI sAhitya pariSada dvArA temano 'ame bolIo chIo' (i. 2009) nAmano bolI viSayaka zAstrIya grantha pragaTa thayo che temAM pAMtrIzeka jeTalI kaNTha 2010_03

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70 anusandhAna 50 (2) paramparAnI lokakathAo che. amAMthI gohilavADI bolI boTAda vistAranI 'TaNaka-1', 'TaNaka-2', codharI bolInI 'bharavADo' vageremAM uparyukta prAkRtamULanI ja lokakathAonAM sthAnIya rUpAntaro maLe che. TaNaka-1nI kathAnAM DozIno dIkaro 'kAna AmaLIne paNa raDatA chokarAne sarakho besADa' kahetI mAtAnA bola pakaDI kAna AmaLI le che, 'jora dai vAMso kara' kahetA taLAvakAMThe snAna karatA DosAne jora karI taLAvamA nAkhI de che, bhAgatI bheMzane gametema karIne rokavAnuM kahetA rabArInI bheMzane geDInA phaTake mArI nAkhe che. (pUrvavartI kathAomAM ghoDo che tenuM A sthAnIya rUpAntara che), rasanA relA cAle ovI vArtA kahevArnu jaNAvatI bharavADaNonAM maTakA phoDe che. bhoga banelA badhAM TaNaka viruddhanI phariyAdamAM joDAya che. paTelanA ghare ghoDI laIne rAtavAso karatAM lAdamAM rUpiyA chupAvI hajAra rupiyAmAM ghoDuM phaTakArI dhUtI le che. lagna karavAnI lAlace kothaLAmAM purAto bharavADa paNa A kathAmAM che. anya je kathAonA sandarbha ApyA che temAM paNa A ja kuLa ane mULanI kathA che. bIjI aka khAsa noMdhapAtra bAbata o che ke prAkRta bhASAmAM vRtti racanAra granthakAre gujarAtanA gohilavADa sparzI dhoLakAmAMthI kaNThapravAhanI lokakathAone prAkRtabhASAmAM bAMdhI che e ja bhASA-bolIpradezakSetramAMthI vIsamI sadInA kaNThapravAhanA srotamAMthI A kathAo maLI ane likhita dastAvejIkaraNa pAmI che. AthI, spaSTa thaze ke, 1. saMskRta-prAkRta-pAli vagere bhASAonAM kathAsAhityamAM je kathAo maLe che temAM moTA bhAganI kathAo udbhavavikAsanI dRSTile to paramparAgata lokakathAo che, jemAM ano viniyoga karI likhitarUpa ApanAra granthakAroo potAnA hetu mATe jarUrI lAgatAM pheraphAro kA~. 2. kahevAtI kathAo likhitarUpamAM lokavidyA Folklore vANI mAdhyamanA Lore mAMthI praziSTa-likhitarUpanA sAhityamAM kRtirUpa pAmIne sAhityamAM likhitasvarUpe paNa anugranthomAM AvI ane lakhanAranA hetunI dRSTile anAM rUpAntaro thatAM rahyAM (pAlinI gAmaNIcaNDanI ane prAkRtanI abhAgiyAnI kathA) 3. koi kathAnuM kaNThapravAhamAMthI likhitapravAhamAM sthAnAntara thAya te pachI paNa kaNThapravAhamAM te kathAnuM sthAnagata-bolIgata-samayagata rUpAntara thatuM rahe che ane ___ 2010_03

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mArca 2010 camatkAranA tattvane kAraNe - Striking element thI potAnuM astitva TakAvI rAkhe che. dhUrtakathAomAM Striking element vizeSa hoya che, kAyama yAda rahI jAya aq hoya che ane premakathAomAM sthAnIyaraMga, saMvedana ane marmane sparzavAnI zakti vizeSa hoya che tethI lokakathAnA te prakAro sadIo sudhI potAnuM astitva TakAve che. 4. kathAyukti Story-devicethI jenA kendramA mukhya aka sphoTa hoya avA DhUMkA, svayaMsampUrNa laghu kathAnaka janme che ane mUrkha, dhUrta, TaNaka, anyakAmI cAritryazithila strI avA koI aMka pAtra sAthe ja AvAM svatantra aneka kathAnako saMkaLAya che, onI zRMkhalA racAya che ane amAMthI ja zazadhara, mUladeva, ghaTa-kharpara, vacanasAra-cipiTanAsa jevAM dhUrtonI kathAo, kAmakathAo, mugdha(mUrkha)kathAonI zRMkhalAo racAya che. 5. AvAM bhinna bhinna ghaTakonI zRMkhalAothI ja astitvamAM AvelAM koi oka svatantra kathAnakano paNa vikAsa AvI bIjI ghaTanAzRMkhalAthI thAya che. 'bole bAMdhanAra'- kathAnaka potAnI rIte sampUrNa ane svayaM paryApta che, paraMtu amAM rAjA ke mantrInA cAturyanI ghaTanAonI zRMkhalA uttarArdha rUpe saMkaLAtA navA ja svatantra kathAnakano vikAsa thayo. praznagarbha kathAothI 'vetALapacIzI', prAkRtanI 'citrakAraduhitA', anA parathI ja AvelI 'arebiyana nAiTsa' jevI kathAo janmI. aeka mukhya bhUmikA kathAo 'sUDA-bahoterI' ke phArasInI, navagraharaMgI mahelamAM vasatI bhinna bhinna dezamAM janmelI-rANIo dvArA kahevAtI, 'dAstAne nuhamaMjhara' jevI kathAo janmI, oma bole-bAMdhanAra- saMyojana rAjA ke maMtrInA cAturyanI sAthe thayu. AmAMthI ja bole-bAMdhanAra judAM-judAM pAtrone onA ja bolelA bolathI bAMdhIne nukazAnamAM utAre ane ano bhoga bananAra rAjA ke mantrIne phariyAda kare ane rAjA vA mantrI buddhicAturyathI nyAya toLe : a prakArano kathAvikAsa thayo. Ama thavAmAM kaNThapravAhane mukhya yogadAna likhitapravAhanu hoi zake. 6. Ane AdhAre ama kahI zakAya ke likhita mATeno mukhya srota kaNThapravAha che, paraMtu dvaitIyIka bhUmikAo likhitapravAha paNa kaNThapravAhane ghaDe che. 6. lokavidyA - Folk lore - udbhava-mULa lokamAM, ziSTamAM ke bannemA cha : o sandarbhe lokavidyAvijJAnaFolk loristics mAM mukhya traNa thiyarI che. aeka mAne che udbhava-mULa lokamAM che, bIjI mAne che udbhava-mULa ziSTamAM che, tyAM je janme te pachI lokabhogya, sparzA, upayogI hoya te Lore rUpe vahetuM thAya. trIjI thiyarI parAvartIya - 2010_03

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72 anusandhAna 50 (2) Reversal che, je pramANe lokamAM janme, ziSTamAM pravezatAM anAM para saMskAra thAya ane nizcita rUpamAM DhaLe ne o pArcha lokamAM jAya - Reverse thAya. sAmAnya rIte thiyarI-thiyarI vacce bheda ane virodha lAge, paraMtu oka sAcI ke pravartamAna to anya sarvathA khoTI ane amAnya avaM mAnavU-dhAraabhyAsa dRSTile khoTA mArge doranAruM che. vidyA Lore ane kalA, oka saMkula-saMmizra ghaTanA che. koI oka nizcita paristhiti nahIM paraMtu anI paNa vividhatA udbhava-vikAsamAM kAraNarUpa hoya che. AthI kalA ke onA aeka prakAra tarIke sAhityanI vividha thiyarI, anA vAdo ke mato, sarvathA sampUrNa ne svIkArya ke sarvathA apUrNa ne asvIkArya na hoi zake. A ghaTanA, kaNTha ane likhitanA sambandha paratve, bolI ane bhASA jevI che. bolI ja bhASAne ghaDe. che, bolInAM niyamo, anuM vyAkaraNa bolIne bhASArUpe siddha karI Ape. paraMtu dvaitIyIka bhUmikAo bhASA bolIone janmAve ane dRDha kare. janya hoya janaka ane janaka hoya te janya bane : Aq ahIM zakya che. kaNTha ane likhita avA lokasAhitya ane sAhitya vacceno sambandha A prakArano che. kaNTha ane likhita vaccenA sambandhano vastuniSTha taTastha abhyAsa pramANamAM khUba ocho che. ane DaoN. bhAyANI pachI to o lagabhaga lupta che. A be bhinna chatAM samartha ane samakakSa avA pravAho-prakAronA abhyAsa-saMzodhana thAya to ja 'vazya'nI najIka pahoMcI zakAya. 1, padmAvatI baMglojha, bhAvina skUla sAme, thalateja, amadAvAda-380059 2010_03

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ajJAtakartRka prAkRta-praznagarbha-paMcaparameSThi-stava pro. nalinI balavIra namaskAra mahAmantra kA prabhAva tathA pracAra jaina samAja meM sarvatra hai / jaina loga ise kaNThastha karate haiM aura sabhI dhArmika avasaroM para "navakAra" ko prAkRta bhASA meM hI sunate haiM / yadi zraddhA ke sAtha isakA prayoga kiyA jAe to sabhI prakAra ke vighna naSTa ho jAte haiM / yaha bhaya se surakSita rakhatA hai / isako prAya: jaina gAyatrI kahate haiM / ise par3hane se jaise dvAra apane Apa khulate haiM / pharavarI 1996 kI bAta hai / eka prAtaHkAla Abu parvata ke jaina mandira meM praveza ke samaya merA khAkI vardI ke saMrakSaka se sAmanA huA / prAtaHkAla mandira kevala jainiyoM ke lie pUjArtha khulA hotA hai| saMrakSaka se hindI meM merA saMkSipta vArtAlApa Arambha huA / maiMne batAyA ki maiM dUra se AyI hU~, maiM jaina dharma ke viSaya para zodha kara rahI huuN| maiM ne paM. mAlvaNiyA aura pro. bhAyANI ke nAma kA ullekha kiyA / usane uttara diyA-yadi tuma jaina ho to navakAramantra sunAo / tabhI maiMne use mantra kaha sunAyA aura usane bar3e ADambarapUrNa DhaMga se hAtha uThAkara mujhe mandira meM praveza karane diyA / 2 / / namaskAra mahAmantra ke Upara asaMkhya grantha likhe gae haiM / stotra, rAsa, 1. pUrva prakAzita nibandha kA yaha lekha saMkSipta rUpAntara hai| dekhie Nalini Balbir "Le Pancanamaskara en charades" Jaina-Itihasa-Ratna. Festschrift fur Gustav Roth zum 90. Geburtstag ed. by U. Husken, P. Kieffer-Pulz & A. Peters, Marburg, 2006 (Indica et Tibetica 47), pp. 9-31 svargIya DaoN. rotha (19162008) ne paMcanamaskAramantra ke viSaya para eka preraNAtmaka lekha likhA hai : "Notes on the Pamca-Namokkara-Parama-Mamgala in Jaina Literature", Adyar Library Bulletin. Mahavira Jayanti Volume 38, pp. 1-18, reprinted in G. Roth, Indian Studies, Selected Papers, Delhi Shri Satguru Publica tions, 1986, pp. 129-147 2. dekhie James Laidlaw, Riches and Renunciation. Religion, Economy, and Society among the Jains. Oxford, Clarendon Press, 1995, p. 136: "More than once when I was travelling ... in India I gained access to a closed Jain temple on the basis of little more than a clear recitation of the nokar mantra." ___ 2010_03

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74 anusandhAna 50 (2) kathAe~ ityAdi saMskRta, prAkRta, gujarAtI, hindI meM upalabdha haiM / samasta mantra ke padoM kI saMbhAvya saMkhyA, "havai"/"hoi" pATha kI carcA aura usake padmAkAra meM citrita rUpa para vAda-vivAda pracalita haiN| praznagarbha-paMcaparameSThi-stava eka aisA grantha hai jo praznottara ke rUpa meM namaskAra mantra kA mahattva prastuta karatA hai / isa meM mAhArASTrI jaina prAkRta ke 6 padya haiM / unameM se pahale pAMca (chandasragdharA) alaga-alaga praznottara prastuta karate haiM / arhat-siddha-AcAryaupAdhyAya tathA sAdhu ke namaskAra mantra kA hareka bhAga DhU~DhanA inakA lakSya hai| _ namo arihantANaM, namo siddhANaM, namo AyariyANaM, namo uvajjhAyANaM, namo loe savvasAhUNaM / stava kA antima padya (chanda-zArdUlavikrIDita) phalazruti kA dyotaka hai| namaskAra mahAmantra kI cUlikA para (eso paMcanamokkAro) stava meM kucha nahIM milatA / yaha stava vinodI aura upadezAtmaka rIti meM maulika prakAra se paMcanamaskAra mantra ke zabdoM aura padoM ko rekhAGkita karatA hai aura sAtha hI kucha siddhAnta parikalpanAoM kA pradarzana karate hue usake mahattva kA aura usakI mantraprakRti kA ullekha karatA hai| praznottara khela vinoda ke lie bhASA ke khela hI nahIM hai / kisI nAma kA anveSaNa unakA lakSya ho sakatA hai| prema ke sandarbha meM ve nAma premapAtra ke haiM / dhArmika sandarbha meM (udAharaNata: vijJaptipatroM meM) ve guru ke nAma, unake mAtApitA ke nAma yA unake janmasthAna ke nAma ho sakate haiN| isa prakAra paheliyA~ AdaraNIya vyakti ke prati bhakti kI abhivyakti karane kI eka vidhi haiM / paheliyA~ AdaraNIya vyakti ke prati bhakti kI 3. premaviSayaka aura dharmaviSayaka jaina praznottaroM ke bAre meM dekhie Nalini Balbir, "Theorie et pratique de la devinette en miliu jaina. I. Les Cent soixante et une devinettes de Jinavallabha. II. Devinettes en contexte", Bulletin d'Etudes Indiennes 20.2 (2002), pp. 83-243; "Grammatical riddles in Jain literature" in Jambu-jyoti (Muni Jambuvijaya Festschrift), ed. M. A. Dhaky & J. B. Shah, Ahmedabad, 2004, pp. 269-309; "Gurubhakti through word-puzzle in the Jain context'' in Vani-jyotih 17-18 (Prajnana-Mahodadhih, Prof. Dr. Gopinath Mohapatra Felicitation Volume), Department of Sanskrit, Utkhal University, Bhubaneswar, 2003, pp. 181-203. 2010_03

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mArca 2010 abhivyakti karane kI eka vidhi haiM / paheliyA~ ke do pakSa haiM / rUpa kI dRSTi se vinodajanaka para viSaya kI dRSTi se gambhIra / isa stotra meM kucha prazna aura uttara jaina dharma ke sAmAnya siddhAntoM va mUlyoM kA ullekha karate haiM / unameM paMcaparameSThiyoM ke nAmoM kI nirukti nahIM milatI / kucha aura paMcanamaskAra ke mantra ke mUlya aura dhyAna ke phala ko rekhAGkita karate haiM jaise hemacandrAcArya ke yogazAstra 8/8-9 meM milatA hai| isa stotra ke aha~ aura OM ke uttaroM me paMcanamaskAra kA sAra milatA hai / upAdhyAya aura nIla varNa kA sambandha stotra ke cauthe padya meM AtA hai / isa sambandha kI utpatti ajJAta hote hue bhI mahAmantra kI sAdhanA meM pA~ca parameSThiyoM aura pA~ca vargoM ke bIca meM eka viziSTa sambandha vikasita ho gayA hai| madhyakAlIna pANDulipiyoM meM isa prakAra ke citra milate haiM / Adhunika jainiyoM kI dRSTi meM yaha sambandha svAbhAvika hai / pUrNa rUpa meM pAMca bhUta aura zarIra ke pAMca aMgoM meM bhI yaha sambandha hai| arhata sapheda mastaka kA UparI pAnI bhAga siddha lAla muha Aga AcArya pIlA hRdaya pRthvI upAdhyAya nIlA nAbhi vAyu sAdhu | kAlA paira AkAza 4. isake liye dekhie mahAnisIhasutta 3/9 / 5. dekhie U. P. Shah, "Panca-Paramesthis' in Jaina-Rupa-Mandana (Jaina Iconography). New Delhi : Abhinav Publications, 1987, p. 44; British Library hastaprata naM. Or. 2116C, patra 1; aura dekhie paMDitarAja zrIdhurandharavijayajI gaNivarya, munivarya jambUvijayajI, munivarya zrItattvAnandavijayajI, namaskAra svAdhyAya saMskRta vibhAga, bambaI, jaina sAhitya vikAsa maNDala, 1962, pR. 16 ke sAmane tathA Victorious Ones. Jain Images of Perfection, ed. Ph. Granoff, Rubin Museum of Art, New York, 2009, p. 287, "P-34 The meaning of the Mantra Om Hrim". 6. dekhie pU. munirAja zrIkundakundavijayajI mahArAja sA., namaskAra cintAmaNi, zrIjinadattasUri maNDala, dAdAvAr3I, ajamera, 1980, pR. 144-145 (zrIcintAmaNi pArzvanAtha jaina 2010_03

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76 anusandhAna 50 (2) isa stotra ke tIsare padya ke anusAra "namo AyariyANaM" ke jApa se "thambha" ho sakatA hai| pAnI yA Aga ko stambha karanA eka kArya hai jo mantroM ke jApa se hI hotA hai / jaise yogazAstra meM likhA hai / pItaM stambhe 'ruNaM vazye kSobhaNe vidrumaprabham / kRSNaM vidveSaNeM dhyAyet karmaghAte zaziprabham |yogshaastr 8/31 // isa stotra ke anta meM jo aSTadala kamala AtA hai vaha praznagarbhapaMcaparameSThi-stava ke donoM arthoM ko spaSTa karatA hai / aSTadala kamala praznottara kA eka prakAra hai aura sAtha hI vaha dhyAna kA yantra yA maNDala kA sAdhAraNa rUpa bhI hai / yogazAstra 8/33-34 ke anusAra paMcaparameSThiyoM ke namaskAramantra ko vahI rUpa denA cAhie7 / hastaprata aisA lagatA hai ki praznagarbha-paMcaparameSThi-stava ke hastaprata kama haiM aura isIlie grantha kA prasAraNa bhI sImita rahA hai / New Catalogus Catalogorum meM isakI kevala do pratiyoM kA ullekha hai / maiM ne ina donoM upalabdha hastapratoM kA prayoga kiyA hai / pU - yaha hastaprata Bhandarkar Oriental Research Institute pUNe kA hai / kramasaMkhyA 743 (a)/1892-1895; paMcapATha; patrasaMkhyA 1; parimANa 25 x 10'5; paMktiyA 14, akSara 55 / racanAsamaya aura lekhanasamaya nahIM diye haiN| lipi spaSTa hai| praznagarbha-paMcaparameSThi-stava pRSTha kI sIdhI tarapha para hai| isake madhya meM aSTadala kamala kA rekhAcitra hai| parisaroM meM vRtti likhI zvetAmbara mandira bhUpatavAlA, haridvAra, pR. 115); Acharya Sushil Kumar, Song of the Soul. An Introduction to the Namokar Mantra and the Science of Sound. New Jersey: Siddhachalam Publishers, 1987, p. 44 7. yaha bhI dekhie : DaoN. nemicandra zAstrI, maMgalamantra NamokAra eka anucintana, dillI, bhAratIya jJAnapITha, 2004 (14 saMskaraNa) pR. 63 aura pU. munirAja zrIkundakundavijayajI mahArAja sA., namaskAra cintAmaNi, zrIjinadattasUri maNDala, dAdAvAr3I, ajamera, 1980, pR. 144 (zrIcintAmaNi pArzvanAtha jaina zvetAmbara mandira bhUpatavAlA, haridvAra, 1999, pR. 115) / 2010_03

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mArca 2010 77 huI hai / hastaprata-varNana ke lie dekhie H. R. Kapadia, Descriptive Catalogue of the Government Collections deposited at the Bhandarkar Oriental Research Institute, Volume XIX, Part I, Poona, 1957 pR. 354-356 / la' - yaha hastaprata landana meM India Office Library (British Library) kA hai| kramasaMkhyA I. O. San. 25727(E); paMcapATha; patrasaMkhyA 1; parimANa 25 x 10; paMktiyA~ 14 / racanAsamaya aura lekhanasamaya nahIM diye haiN| lipi spaSTa hai / sIdhI tarapha ke madhya meM aSTadala kamala kA rekhAcitra hai jisameM pAMcave zloka kI paheliyoM ke uttara likhe haiN| parisaroM meM vRtti likhI hai parantu vaha thor3I-bahuta naSTa ho gaI hai isIlie apUrNa hai| hastaprata-varNana ke lie dekhie Nalini Balbir, Kanubhai V. Sheth, Kalpana K. Sheth, C. B. Tripathi, Catalogue of the Jaina Manuscripts of the British Library, London : British Library & Institute of Jainology, 2006, naM. 920 / praznagarbha-paMcaparameSThi-stava ke bAda ina donoM hastapratoM meM eka dUsarA grantha hai| ina donoM meM hI isa grantha kA nAma vardhamAna-stotram samasyAmayam diyA gayA hai| prAkRta meM likhe isa grantha meM 12 zloka haiM aura usakI vyAkhyA saMskRta meM hai| praznottara ke sthAna para yaha stotra samasyApUraNa ke rUpa meM AtA hai / donoM hastapratoM meM isa dUsare granthakAra eka jayacandrasUri hai / jayacandrasUrikRtam (pU0) bhaTTAraka-prabhu-zrIjayacandrasUripAda-praNItam idaM (la0) isake viparIta praznagarbha-paMcaparameSThi-stava kI prazastiyA~ kama spaSTa haiN| jayacandrasUri kA nAma kevala pU0 hastaprata kI vRtti ke anta meM AtA hai| yaha sambhava hai ki jayacandrasUri ina donoM stotroM ke granthakAra haiM / para yaha jayacandrasUri kauna se haiM aura unakA samaya kyA hai isa viSaya para koI sUcanA nahIM milI hai| 8. dekhie sArAbhAI navAba, jainastotrasaMdohasya dvitIyabhAgaH / 2010_03

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78 anusandhAna 50 (2) saMskRta-vRtti-sahita prAkRta mUla rehAhi ko tahiM ? 'ko viNayarasa-juo ? resammao bei cakkaM / kiMrUvaM ? "maMtabIaM kimiha sivakae ? 'nikkivo ko ? suhaM kiM ? / "pUyatthaM vA payaM kiM ? 'bhaNaha paDakae kerisaM kiM nimittaM ? / 'kiM siddhantassa AI ? 1 sayalasuhakaraM kiM payaM ? jhAyae taM // 1 // - Namo arihaMtANaM / - zRGkhalAjAti trirgatazca / vRtti - 'rekhAbhistisRbhir NNa iti prAkRtatvAd vibhaktilopaH / 'namatIti namo'c [= hemacandra vyAkaraNa 4/149] ityanenA'c vinAto namo naMtA bhavati / sammado harSo brUte tasya sambodhanaM he moda ! arA asya santIti ari cakraM / mantrabIjaM aha~ / akAraM vinApi haiM ityapi bhavati / 'niSkRto hantA / sukhaM trANaM "pUjArthaM namaH padaM / "paTasya kAraNaM aha~ yogyaM vadanti / AgamasyA''dir Namo arihaMtANaM iti // 1 // 'kiMrUvaM aDavindaM havai ? 'duhayarI kA haro Aha sattA ? / sevittA kaM va siddhA ? "kimu bhaNia jiNo saMpavajjei dikkhaM // 'atthINaM bei khuddo kimu ? bhaNai sasI kerisaM kAmicittaM ? / 7aMtaddhANaM aNaMtaM kim ? "iha vijayae maMgalaM kiM vA(va) bIaM ? // 2 // - namo siddhANaM // - paMcakRtvo gatiH / bhaNiya pU0 / ata la0 / "ca vA ke sthAna para pU0 / vRtti - 'ADhyavRndaM na muSNAtItyevaM zIlaM na moSi dhrANaM ca tRptaM bhavati / 'dukkhakarI na mA alakSmI / nasamAnArtho nazabdo'sti tena samAsaH / u: zivastasya sambodhanaM he u ! prAksaMdhau namo iti / siddhAnAmAjJAM pAlayitvA siddhA bhavanti / 'namo siddhANaM iti bhaNitvA jino dIkSAM pratipadyate / 5kSudraH kRpaNo neti bhaNati / 'mAzcandraH prAkRte sambodhane mo iti saha inA kAmena varttate yat tat si klIbatvAddhasvaH / aMtaddhAnamiti padam antaM vinA ddhANamiti / "dvitIyaM maMgalaM namo siddhANamiti vijayate // 2 // 1 ghrANaM ca tRptaM bhavati la0 [hemacandra abhidhAnacintAmaNi 3/90 tRptiH sauhityam AghrANam; pAThAntara AdhrANaH] / 2. alakSmIH pU0 / 5 niti la0 / 2010_03

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mArca 2010 79 'pAvANaM ke ? 'jiNANaM kimu karia suhI kaM muNI ? remANamohA / kiMrUvANAi 'NaMtA ? "viuladhaNabharo vaDDae kerisANaM ? // 'vijjA vinnANabhAgI havai suniuNo keriso kesi ? kiM vA thambheI nIramAI payamaNahamaNaM ? jhAyae taM maNeNaM // 3 // - namo AyariANaM // -catuHkRtvo gatiH / vRtti - pAvA || 'pApAH pApavantas teSAM na modA aharSA bhavantIti yogaH / 'jinAnAmAjJAmAcarya pAlayitvA muniH sukhI bhavati / samAnadIrghatve'kArasya punargrahaNaM mAnamohAvanAdyanantau AdyantAkSaravarjitau kiMrUpau Namo iti / vipuladhanabharo varddhate / AyakRtAnAM lAbhaprAptAnAM / riM pit gatau [ hemacandra dhAtupATha 5/14-15] ri iti dhAtau AyaritAnAM vA sa evArthaH / "vidyAdibhAgI bhavati / namo nantA AcAryANAmiti / stabhnAti nIrAdyupasargAn "jalajalaNAI solasa payatthaM thambhantu AyariyA" iti vacanAt // 3 // grahaNa la0 / anAdyAnaMtau pU0 / "riM pig gatau pU0 / 'payattaM pU0 kiMtu paya la0 / 'kiM vakkAlaMkiimmI ? 'kimu vihuravayaM ? rekaM karittANa vinnU ? / "AyANaM kiM auvvaM vivarIam ? 'iha ko kiM va pADha(Dhe)i puci ? // ko'bhAvaM bei ? "ko vA havai ahabharA kerisANaM jaNANaM ? / 'jhAijjantaM payaM ki haNai duhabharaM nIlavaNNaM tisaMjhaM ? // 4 // - Namo uvajjhAyANaM / -gatAgataM dvigatizca / 'vAkkA la0 / 'vinnU pU0 parantu vannu la0 / 'poDhei pU0 / dvirgatizca pU0 / vRtti - kiM va0 Nam iti vAkyAlaMkRtau [dekhie hemacandra vyAkaraNa 4/ 283] / vidhurajanasya bhayabhItajanasya vaca u iti / upAdhyAyAjJAM kRtvA vijJo bhavati / 'AyANaM apUrvaM na vidyate pUrvaH prathamo varNo yatra tadapUrvaM yANam iti viparItaM ca tat "NaMyA" iti bhavati / 'ajjhAvau adhyApakaH um iti pUrvamAdau chAtrAn pAThayati / 6abhAvavAcI na iti / (vRtti kA pATha aba se kevala pU0 ke AdhAra para diyA gayA hai / la0 ke bAe~ parisara para yaha Age calatA hai para pRSTha bigaDA huA hai / ) "mocanaM moko bhAvAkoMr ghaJ [= hemacandra vyAkaraNa 5/3/18] iti ghaJ na moko muktirityarthaH, vajjhAyANaM hatyAnAM hatyAkArINAM 2010_03

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anusandhAna 50 (2) janAnAM "pApasamUhAjanAragayabhA (?) uvajjhAyANam iti padaM // 4 // "yaNAM pU0 / 'kiM sukkhaM ? kiM guNahUM ? kimiha rasayaraM ? "kaM haNaMtIha vAhA ? / 5dhannaM kiM biMti loA kimavi ? pibhaNae vaMjaNaM sIalaM kiM ? // "niMdatthaM bei jIvaM kamaha jaNagaNo ? "kaM va desaM jiNaMdA // bhAsante ? 'kiM payaM jaM aNavarayamahAjhANajuggaM muNINaM // 5 // - namo loe savvasAhUNaM / -aSTadalakamalaM / 'mukkhaM pU0, sukhaM la0 / "va da0 jiNaMdA ke sthAna para ba da0 jiNiMdA pU0 / mahojhANa pU0 / jugaM la0 / vRtti-kiM su0 // na RNaM RkArasyA'kAre tallope ca sati na 'Nam iti RNAbhAvaH saukhyaM / 'munInAM nAvau (?) maunaM munitvaM zrAmaNyaM guNADhyaM maunaM sarvArthasAdhanam / iti vacanAn ... 3... nAnAvo vA loNaM lavaNaM rasataraM / hariNaM ghnanti vyAdhAs / "saNaM dhAnyavizeSaH [dekhie hemacandra abhidhAnacintAmaNi 4/245] / 6vyaMjanaM... zItaM ...vaNaM jalakAnanaM (?) vA / "sANaM zvA iti nindArthaM jano brUte eSa zvA iti / "kaM vA deza ... janagaNo brUte hUNAM kiM padamupadizanti (?) yadanavarataM nirantaraM dhyAnaM yogyaM munInAM namo loe savvasAhUNamiti padaM // 5 // evaM je parameTThipaMcagapayappanhesu tAI jnnaa|| jANittA paivAsaraM niamaNe dhAraMti jhAyaMti ya / tesiM duTThatamaTThakammavigamA telukkakappahumo / eso so paramiTThimaMtapavaro dijjA suhaM sAsayaM // 6 // iti praznagarbhaM paMcaparameSThistavaH (aise hI pU0, la0) vRtti - evaM je0 sugamaM / navaraM parameSThipaMcakapadaprazneSu tAni parameSThipadAni paMca jJAtvA nijamanasi dhAranti dhyanti ca / teSAmeva zrIpaMcaparameSThimantra[trailokyakalpadrumaH zAzvataM sukhaM karotviti / / / iti praznagarbha zrIpaMcaparameSThistavanaM bhaTTArakaprabhuzrIjayacandrasUriviracitamiti / (aise hI pU0) ___ 2010_03

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mArca 2010 hindI anuvAda (1) tIna rekhAoM se yukta kyA hai ? -NakAra (Na) vinaya rasavAlA kauna hai ? jo namaskAra karatA hai (Namo) pUchatA hai ki eka cakra kaisA hai ? -e harSa ! arAvAlA (moa ari) sukha ke lie isa saMsAra meM mantra kA bIja kyA hai ? arihaM (arihaM) 'karuNAhIna kauna hai ? wwww --- ghAtaka ( hantA) surakSA (tANaM) 6 sukha kyA hai ? sammAna ke artha meM kauna sA zabda hai ? namaskAra (Namo) 'kaho kapar3e kA kAraNa kyA aura kaise hai ? - yathocita sUta (arihaMtANaM) 9 siddhAnta kA Arambha kyA hai ? - arahantoM kA namaskAra ( Namo arihaMtANaM) 10 kauna sA aisA zabda hai jo sAre sukha pradAna karatA hai ? usa para dhyAna karo / arahaMtoM kA namaskAra ( Namo arihaMtANaM) (2) 'samRddha vyaktiyoM kA samUha kaisA hai ? - corI karanevAlA nahIM arthAt saMtRpta (na mosiddhANaM) `ziva kahate haiM kaunasI strIvAcI jIva duHkha karanevAlI hai ?- e ziva ! lakSmI kA abhAva (namo na mA u) - kisakI sevA karake loga siddha hote haiM ? 2010_03 - " kyA kahakara jina ne dIkSA kA pratipAdana kiyA ? - - siddhoM kI AjJA kI - 'kRpaNa vyakti prArthanArthiyoM se kyA kahatA hai ? candramA kahatA hai anurAgiyoM kA hRdaya kaisA hotA hai ? 81 nahIM (Na) "binA " anta" ke " antaddhANaM" kaise ? ddhANaM (ddhANaM) siddhoM ko namaskAra ( namo siddhANaM) (siddhANaM) he candramA ! anurAgapUrNa (mo si) ' isa loka meM kisa dUsare maGgalamantra kI vijaya hotI hai ? siddhoM ko namaskAra ( namo siddhANaM) -

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anusandhAna 50 (2) (3) 'durjanoM ke bhAva kaise hote haiM ? - unako Ananda nahIM milatA (na moA) jinoM kA kyA karake muni sukhI hotA hai ? - unake Adeza kA pAlana karake (AyariyANaM) 3Adi aura anta ke binA "mANa" aura "moha" kaise hote haiM ? - Namo (Namo) "vipula dhana kA bhAra kina vyaktiyoM para bar3hatA hai ? - jinakI Aya meM vRddhi hotI hai (AyariyANaM) 'kisa prakAra kA vyakti vidyA aura vijJAna kA bhAgI hai aura kina vyaktiyoM ke lie ? - jo AcAryoM ko namaskAra karatA hai (namo AyariyANa) 'aisA kauna sA anavadya mahAmantra hai jo pAnI aura anya vighnoM ko roka detA hai ? apane manameM usa para dhyAna karanA cAhie / - AcAryoM ko namaskAra (namo AyariyANaM) (4) 'vAkya ke alaMkAra ke upayoga meM kyA hai ? - NaM nipAta (Nam) saMtrasta vyakti kisa zabda kA prayoga karatA hai ? - o (o) kisakI sevA karake vyakti vivekI hotA hai ? - upAdhyAyoM kI AjJA kI (uvajjhAyANaM) 4Arambha ke binA aura viloma ke "AyANaM" kA kyA hotA hai ? - NaMyA (NaMyA) 'isa saMsAra meM sabase pahale kauna kyA par3hAtA hai ? - adhyApaka, oM (ujjhAvau oM) 6abhAva kA dyotaka kyA hai ? - nakAra (Na) "kisa prakAra ke logoM ke lie pApa ke bhAra kA kyA pariNAma hotA hai? - hatyAkAriyoM ke lie mukti nahIM (Na mou vajjhAyANaM) "nIle raMga ke kisa zabda para dina meM tIna bAra dhyAna karane se duHkha kA bhAra naSTa ho jAtA hai ? - upAdhyAyoM ko namaskAra (Namo uvajjhAyANaM) (5) 'sukha kyA hai ? - RNa kA abhAva (na 'NaM) 'guNoM se samRddha kyA hai ? - mauna (moNaM) ___ 2010_03

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mArca 2010 PA mA 8lil ANS ar e . - - --. isa saMsAra meM adhika se adhika kyA svAdiSTa kiniSA poSika hai ? - namaka (lonnN)| "isa loka meM vyAdha kisa ko mArate haiM ? - mRga ko (ennN)| "eka prakAra ke dhAnya ko loga kyA kahate haiM ? - gAMjA (saNaM) zIta... ko kyA kahate haiM ? - ghAva / araNya (vvaNaM) "nindA karane ke lie loga kisa jIva kA nirdeza karate haiM ? - kutte kA (sANaM) 'aura nindA karane ke lie jaina loga kisa deza kA nirdeza karate haiM ? - hUNo ke deza kA (hUNaM) 'nirbAdha aura gahana dhyAna ke yogya muniyoM ke lie kauna sA mantra hai ? -isa vizva ke sabhI sAdhuoM ko namaskAra (namo loe savvasAhUNaM) (6) paMcaparameSThiyoM ke praznasambandhI ina zlokoM se avagata hone para jo loga ina ko apane mana meM dhAraNa karate haiM aura pratidina dhyAna karate haiM unako yaha paMcaparameSThi utkRSTa mantra jo tInoM lokoM kA kalpavRkSa hai unake ATha karmoM ke andhakAra ke lupta hone para zAzvata sukha degA / C/o. sorbona nUvela vizvavidyAlaya perisa, phrA~sa nalini.balbir@wanadoo.fr ___ 2010_03

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ardhamAgadhI bhASA kA udbhava evaM vikAsa pro. sAgaramala jaina bhAratIya sAhitya ke prAcIna grantha saMskRta, prAkRta evaM pAli bhASA meM pAye jAte haiM / vaidika paramparA kA sAhitya vizeSa rUpa se veda, upaniSada Adi saMskRta bhASA meM nibaddha hai, kintu vedoM kI saMskRta ArSa saMskRta hai, jisakI prAkRta evaM pAli se adhika nikaTatA dekhI jAtI hai / mUlataH saMskRta eka saMskArita bhASA hai / usa yuga meM pracalita vividha boliyoM (DAyalekTsa) kA saMskAra karake sabhyajanoM ke pArasparika saMvAda ke lie eka Adarza sAhityika bhASA kI racanA kI gaI, jo saMskRta kahalAyI / saMskRta sabhya varga kI bhASA banI / bhinna-bhinna boliyoM ko bolane vAle sabhya varga ke madhya apane vicAroM ke AdAna-pradAna kA yahI mAdhyama thI / isa prakAra saMskRta bhASA kI saMracanA vibhinna boliyoM ke madhya eka sAmAnya Adarza bhASA (Common Language) ke rUpa meM huI / udAharaNa ke lie Aja bhI uttara bhArata ke hindIbhASI vividha kSetroM meM apanI-apanI boliyoM kA astitva hote hue bhI unake madhya eka sAmAnya bhASA ke rUpa meM hindI pracalita hai, yahI sthiti prAcIna kAla meM vibhinna prAkRta boliyoM ke madhya saMskRta bhASA kI thI / jaise Aja hindIbhASI kSetra meM sAhityika hindI aura vibhinna kSetrIya boliyA~ sAtha-sAtha astitva meM hai, usI prakAra usa yuga meM saMskRta evaM vibhinna prAkRteM sAtha-sAtha astitva meM rahI haiM / yahA~ sabase mahattvapUrNa tathya yaha hai ki mUlataH prAkRteM boliyA~ haiM aura saMskRta unake saMskAra se nirmita sAhityika bhASA hai| bhArata meM boliyoM kI apekSA prAkRteM aura saMyojaka saMskArita sAhityika bhASA ke rUpa meM saMskRta prAcIna hai, isameM kisI kA vaimatya nahIM hai / prAkRteM saMskRta ko apabhraSTa karake banI, yaha eka bhrAnta avadhAraNA hai / 1 puna: kAlakrama meM ina kSetrIya boliyoM yA prAkRtoM ne bhI sAhityika bhASA kA svarUpa grahaNa kiyA / isameM sarvaprathama abhilekhIya prAkRta astitva meM AI / cUMki abhI taka paThita abhilekhoM meM azoka ke abhilekha hI prAcInatama mAne jAte haiM, inakI jo bhASA hai vahI abhilekhIya prAkRta hai I 2010_03

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mArca 2010 inakI bhASA mukhyataH mAgadhI prAkRta ke nikaTa hai, kintu azoka ke abhilekhoM kI prAkRta mAgadhI ke nikaTa hote hue bhI, ve abhilekha jina-jina kSetroM meM khudavAye gaye, unameM vahAM kI kSetrIya prAkRta boliyoM ke zabdarUpa bhI kvacita rUpa se A gaye haiM, yaha mAgadhI ke ardhamAgadhI banane ke itihAsa kA prArambhika caraNa thA | jina-jina lokaboliyoM kA rUpAntara sAhityika prAkRta meM huA unameM mAgadhI kA sthAna prathama hai- kyoMki usameM na kevala azoka ke abhilekha likhe gaye apitu vaha bauddha tripiTakoM kI pAlI aura jaina AgamoM kI ardhamAgadhI kA AdhAra bhI rahI hai / 1 abhilekhIya prAkRta meM dUsarA sthAna khAravela ke abhilekha (I.pU. prathama zatI) kA aura tIsarA sthAna mathurA ke jaina abhilekhoM (I. kI. 1-3rI zatI) kA AtA hai / Azcarya yaha hai ki IsvI san kI tIsarI zatI taka kA koI bhI abhilekha saMskRta bhASA meM nahIM likhA gayA / mathurA ke kucha jaina abhilekhoM meM kvacita saMskRta zabda rUpa dekhe jA sakate haiM, kintu koI bhI abhilekha na to zuddha saMskRta meM hai aura na madhyavartI 'ta' ke sthAna para 'da' ko pradhAnatA dene vAlI zaurasenI prAkRta meM milA hai / unameM zaurasenI aura mahArASTrI prAkRta meM pracalita 'na' ke sthAna para sarvatra 'Na' kA bhI abhAva parilakSita hotA hai aura na mahArASTrI prAkRta kI lopa kI 'ya' zruti hI milatI hai / mukhya bAta yaha hai ki azoka ke kAla meM rAjyabhASA ke rUpa meM mAgadhI prAkRta ko hI pradhAnatA milI thI / ataH usakA prabhAva IsA kI dUsarI tIsarI zatI taka banA rahA / itanA sunizcita hai ki isI mAgadhI ko saMskRta ke sannikaTa lAne ke prayatna meM pAlI kA vikAsa huA jisameM bauddha tripiTaka sAhitya Aja bhI upalabdha hai / usI mAgadhI ke saralIkaraNa ke prayAsa meM AsapAsa kI kSetrIya boliyoM ke zabda-rUpoM ke mizraNa se AcArAMga aura isibhAsiyAiM jaise prAcIna stara ke ardhamAgadhI AgamoM kI racanA huI / - 2010_03 85 yahA~ yaha jJAtavya hai ki ardhamAgadhI Agama sAhitya kI pATalIputra (nandavaMza kI samApti aura mauryayuga ke prathama caraNa arthAt vIranirvANa ke lagabhaga 150 varSa pazcAt) kI aura khAravela kI kumhArI parvata (I.pU. prathama zatI) kI vAcanA meM unakA ardhamAgadhI svarUpa sthira rahA, kintu IsA kI tRtIya zatI

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86 anusandhAna 50 (2) meM Arya skandila kI adhyakSatA meM mathurA meM sampanna vAcanA meM vahAM kI kSetrIya bhASA zaurasenI kA prabhAva usa para AyA aura ise mAthurI vAcanA ke nAma se jAnA gayA / jJAtavya hai ki yApanIya aura digambara acela paramparA ke granthoM meM jo bhI Agamika aMza pAye jAte haiM, ve jaina zaurasenI ke nAma se hI jAne jAte haiM kyoMki inameM eka ora ardhamAgadhI kA aura dUsarI ora mahArASTrI prAkRta kA prabhAva dekhA jAtA hai| acela paramparA ke Agama tulya granthoM kI bhASA vizuddha zaurasenI na hokara ardhamAgadhI aura mahArASTrI se prabhAvita zaurasenI hai aura isIlie ise jaina zaurasenI kahA jAtA hai / isa prakAra magadha (madhya bihAra) evaM samIpavartI kSetroM kI aura zaurasena pradeza (vartamAna pazcimI uttarapradeza aura hariyANA) kI kSetrIya boliyoM se sAhityika prAkRta bhASA ke rUpa meM kramazaH ardhamAgadhI aura zaurasenI prAkRta kA vikAsa huA / ardhamAgadhI jaba pazcimI bhArata aura saurASTra meM pahuMcI, vaha zaurasena pradeza se hokara hI vahAM taka pahuMcI thii| ataH usameM kvacita zabdarUpa : zaurasenI ke A gaye / punaH mathurA kI vAcanA ke samakAlika valabhI meM nAgArjuna kI adhyakSatA meM jo vAcanA huI usameM, aura usake lagabhaga 150 varSa pazcAt punaH valabhI meM (vIra nirvANa saMvat 980) meM jo vAcanA hokara AgamoM kA sampAdana evaM lekhana kArya huA, usa samaya unameM, vahAM kI kSetrIya bolI mahArASTrI prAkRta kA prabhAva AyA / isa prakAra ardhamAgadhI Agama sAhitya kvacita rUpa se zaurasenI aura adhika rUpa meM mahArASTrI prAkRta se prabhAvita huaa| phira bhI aisA lagatA hai ki niyukti, bhASya aura cUrNikAla taka (IsA kI dvitIya zatI se sAtavIM zatI taka) usake ardhamAgadhI svarUpa ko surakSita rakhane kA prayatna bhI huA hai / cUrNigata 'pAThoM' meM tathA acela paramparA ke mUlAcAra, bhagavatI ArAdhanA tathA usakI aparAjita sUri kI TIkA, kaSAyapAhuDa, SaTkhaNDAgama Adi aura unakI TIkAoM meM ye ardhamAgadhI rUpa Aja bhI dekhe jAte haiM / udAharaNa ke rUpa meM sUtrakRtAMga kA vartamAna 'rAmagutte' pATha, jo mUla meM 'rAmaputte' thA, cUrNi meM 'rAmAutte' ke rUpa meM surakSita hai / isI prakAra hama dekhate haiM ki mAgadhI kaise ardhamAgadhI banI aura phira usa para zaurasenI aura mahArASTrI prAkRta kA prabhAva kaise AyA ? ina prAkRta 2010_03 -

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mArca 2010 87 bhASAoM ke kAlakrama kI dRSTi se vicAra kareM to mAgadhI meM AsapAsa kI kSetrIya boliyoM ke prabhAva se sAhityika prAkRta ke rUpa meM ardhamAgadhI kA udbhava evaM vikAsa huaa| isake pazcAt zaurasenI aura mahArASTrI prAkRteM bhI sAhityika bhASA ke rUpa meM vikasita huI / jahAM taka mAgadhI yA prArambhika ardhamAgadhI kA prazna hai, usake sAhityika evaM purAtAttvika (abhilekhIya) donoM pramANa upalabdha hai, jo I.pU. tIsarI-cauthI zatAbdI taka jAte haiM, kintu jahA~ zaurasenI aura mahArASTrI prAkRta kA prazna hai, usake mAtra sAhityika pramANa upalabdha haiM, jo adhikatama IsA kI dvitIya zatI se pAMcavI ke madhya ke haiM, usake pUrvavartI nahIM hai / yadyapi bolI ke rUpa meM prAkRteM aneka rahI haiM, unameM saMskRta ke samAna ekarUpatA nahIM hai / saMskRta ke do hI rUpa milate haiM, ArSa aura paravartI sAhityika saMskRta / jabaki prAkRteM apane bolIgata vibhinna rUpoM ke kAraNa aneka prakAra kI haiN| vividha prAkRtoM kA eka acchA saMgraha hameM mRcchakaTika nAmaka nATaka meM milatA hai / kintu prastuta Alekha meM maiMne una sabakA ullekha na karake jaina sAhitya ke sandarbha ko dhyAna meM rakhate hue arddhamAgadhI, jaina zaurasenI aura mahArASTrI prAkRta kA hI ullekha kiyA hai aura sAtha hI kAla krama meM unake vikAsakrama kA bhI ullekha kiyA hai / yadyapi kucha abhilekhIya sAkSyoM ke AdhAra para uttara pazcimI pAkistAna aura aphagAnistAna kI paizAcI prAkRta bhI prAcIna prAkRta rahI hai| kintu kucha abhilekhoM aura nATakoM meM prayukta usake kucha zabdarUpoM ke atirikta usa sambandha meM adhika sAkSya upalabdha nahIM hai| jahAM taka prAkRta dhammapada kA prazna hai vaha usase prabhAvita avazya lagatA hai, kintu vaha vizuddha paizAcI kA grantha hai, yaha nahIM kahA jA sakatA hai| sAmAnya rUpa se prAkRta bhASA ke kSetra kI carcA karanI ho to samasta yoropIya kSetra eka samaya meM prAkRtabhASI kSetra rahA hai| Aja bhI aMgrejI, phreMca, jarmana, itAlavI Adi vartamAna yUropIya bhASAoM tathA prAcIna grIka, leTina Adi meM apane uccAraNagata zailIbheda ko chor3akara aneka zabdarUpa samAna pAye jAte haiM / maiMne kucha ardhamAgadhI prAkRta zabdarUpoM ko vartamAna aMgrejI meM bhI khojA hai, jaise - boMdI = bADI, AuTTe = AuTa, no = no, dAra = Doara, bhAtara = bradara Adi - jo donoM meM samAna artha meM prayukta hote haiM / ____ 2010_03

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88 anusandhAna 50 (2) I pro. bhAyANI aura anya aneka bhASAvaijJAnikoM ne iNDo-Aryana bhASAoM ko tIna bhAgoM meM bAMTA hai| Old Indo-Aryan Languages, Middle IndoAryan Languages aura Later Indo-Aryan Languages / unake anusAra prAcIna bhAropIya Arya bhASAoM meM mukhyataH Rgveda evaM avestA kI bhASAeM AtI haiM / madhyakAlIna bhAropIya bhASAoM meM vibhinna prAkRteM aura leTina, grIka Adi bhASAeM samAhita haiM / bhASA- - vaijJAnikoM ne madhyakAlIna ina bhASAoM ko punaH tIna bhAgoM meM vargIkRta kiyA hai 1. prAcIna madhyakAlIna bhASAeM, 2. madhya madhyakAlIna bhASAeM aura 3. paravartI madhyakAlIna bhASAeM / inameM prAcIna madhyakAlIna bhASAoM meM azoka evaM khAravela ke abhilekha kI bhASAeM, pAli (pariSkRta mAgadhI), ardhamAgadhI, gAndhArI (prAcIna paizAcI ) evaM mathurA ke prAcIna abhilekhoM kI bhASAe~ samAviSTa hotI haiN| jahAM taka madhya madhyakAlIna bhASAoM kA prazna hai, usa varga ke antargata vibhinna nATakoM meM prayukta prAkRteM yathA mAgadhI, zaurasenI, prAcIna mahArASTrI, paravartI sAhityika mahArASTrI tathA paizAcI AtI haiM / jJAtavya hai ki nATakoM kI zaurasenI aura mahArASTrI kI apekSA jaina granthoM kI zaurasenI evaM mahArASTrI paraspara eka dUsare se aura kisI sImA taka paravartI arddhamAgadhI se prabhAvita hai / jaba maiM yahA~ paravartI ardhamAgadhI kI bAta karatA hU~ to merA tAtparya kvacit zaurasenI evaM adhikAMzataH mahArASTrI prAkRta se prabhAvita ardhamAgadhI se hai, jo kucha prAcIna stara ke Agama granthoM yathA AcArAMga, isibhAsiyAI Adi ke prAcIna pAThoM ko chor3akara vartamAna meM upalabdha adhikAMza ardhamAgadhI AgamoM evaM unakI prAkRta vyAkhyAoM tathA paumacariyaM Adi meM upalabdha hai / yadyapi ardhamAgadhI ke kucha prAcIna pATha 11vIM-12vIM zatI taka kI hastapratoM tathA bhASya yA cUrNi ke mUla pAThoM meM surakSita hai / saMskRta mizrita prAkRta meM racita cUrNiyoM (7vIM zatI) kI bhASA meM bhI kucha prAcIna ardhamAgadhI kA rUpa surakSita hai| pro. ke. Ara. candrA ne prAcIna hastapratoM, cUrNipAThoM tathA azoka aura khAravela ke abhilekhoM ke zabdarUpoM ke AdhAra para AcArAMga ke prathama adhyayana kA prAcIna ardhamAgadhI svarUpa spaSTa kiyA hai / jahAM taka madhyakAlIna paravartI bhAratIya AryabhASAoM kA prazna hai, ve vibhinna apabhraMzoM ke rUpa meM upalabdha haiM / isake pazcAta Adhunika yuga kI bhASAaiM AtI haiM, yathA-hindI, gujarAtI, marAThI, paMjAbI, baMgalA, maithila Adi / 2010_03

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mArca 2010 inakA janma vibhinna prAkRtoM se vikasita vibhinna apabhraMzoM se hI huA hai / aba jahAM taka prAcIna ardhamAgadhI ke svarUpa kA prazna hai, usake adhikAMza zabdarUpa azoka evaM khAravela ke zilAlekhoM tathA pAli tripiTaka ke samakAlika haiM / DaoN. zobhanA zAha ne AcArAMgasUtra kI ardhamAgadhI ke zabdarUpoM kI khAravela ke abhilekha se tulanA kI hai / unhoMne batAyA hai ki madhyavartI 'ta' kA astitva AcArAMga meM 99.5 pratizata hai aura khAravela ke abhilekha meM 100 pratizata hai / madhyavartI 'ta' kA 'ya' (mahArASTrI prAkRta kA lakSaNa) AcArAMga meM mAtra 0.5 pratizata hai / khAravela ke abhilekha meM usakA prAyaH abhAva hai / madhyavartI 'ta' kA 'da' jo ki zaurasenI prAkRta kA pramukha lakSaNa hai - usakA AcArAMga aura khAravela ke abhilekha meM prAya: abhAva hai, jabaki kundakunda ke pravacanasAra jaise grantha meM vaha 95 pratizata hai / madhyavartI 'dha' kA 'dha' rUpa AcArAMga aura khAravela ke abhilekha meM prAyaH zatapratizata hai| jabaki pravacanasAra meM mAtra 50 pratizata hai| ye aura isa prakAra ke bhASika parivartanoM se yaha siddha hotA hai ki ardhamAgadhI ke prAcIna zabdarUpa prAya: azoka evaM khAravela ke abhilekhoM meM mila jAte haiM, jabaki zaurasenI prAkRta aura mahArASTrI prAkRta ke zabdarUpoM kA unameM abhAva hai / ataH yaha I. pU. kI abhilekhIya prAkRta aura ardhamAgadhI meM adhika samarUpatA hai / ardhamAgadhI kA vikAsa mAgadhI aura magadha ke samIpavartI kSetrIya boliyoM ke zabdarUpa ke mizraNa se huA hai / zaurasenI aura mahArASTrI prAkRtoM kA vikAsa bhI una kSetroM kI kSetrIya boliyoM se huA hogA, isameM to sandeha nahIM hai, kintu inheM sAhityika bhASA ke rUpa meM mAnyatA lagabhaga IsA kI 3rI yA cauthI zatI meM mila pAyI hai / kyoMki I. pU. prathama zatI se lekara IsA kI 2rI zatI taka ke mathurA se upalabdha abhilekhoM meM zaurasenI yA mahArASTrI ke lakSaNoM kA prAyaH abhAva hai, jabaki una para saMskRta kA prabhAva spaSTa parilakSita hotA hai / yadi zaurasenI sAhityika prAkRta ke rUpa meM usa kAla meM pratiSThita hotI to usake mukhya lakSaNa madhyavartI 'ta' kA 'da' tathA isI prakAra zaurasenI aura mahArASTrI donoM kA vizeSa lakSaNa 'na' kA sarvatra 'Na' kahIM to milanA thA / jabaki azoka, khAravela aura mathurA ke abhilekhoM meM 'na' hI milatA hai, 'Na' nahIM / isase yaha pramANita hotA hai ki jaina zaurasenI prAkRta abhilekhIya prAkRta se paravartI mAgadhI (pAli) aura 2010_03 89

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90 arddhamAgadhI ke pazcAt hI astitva meM AI hai / merI dRSTi meM kSetrIya boliyoM kI dRSTi se prAkRteM saMskRta bhASA se prAcIna haiM, kintu sAhityika bhASA ke rUpa meM ve usase paravartI haiN| saMskRta bhASA cAhe vaha ArSagranthoM kI bhASA rahI ho yA paravartI sAhityika granthoM kI bhASA rahI ho, ve vyAkaraNa ke niyamoM se baddha hai aura unameM kisI sImA taka ekarUpatA hai, jabaki prAkRteM kSetrIya boliyoM se udbhUta hone ke kAraNa bahuvidha hai / cAhe saMskRta vyAkaraNa ko Adarza yA maoNDala mAnakara unake vyAkaraNoM kI saMracanA huI ho, phira bhI bahuvidhatA ko banAye rakhA gayA hai, ata: vibhinna prAkRtoM ke zabdarUpoM meM AMzika samarUpatA aura AMzika bhinnatA milatI hai / yahAM yaha jJAtavya hai - sAhityika prAkRta granthoM kI racanA pahale huI aura unake zabdarUpoM ko samajhAne ke liye vyAkaraNa grantha bAda meM bane / koI bhI prAkRta vyAkaraNa 5vIM -6TThI zatI se pUrva kA nahIM hai / prAkRtoM ke vyAkaraNa prAkRta granthoM se paravartI kAla ke hI haiM / anusandhAna 50 (2) dUsarI bAta yaha hai ki prAkRta ke zabdarUpoM ko samajhAne ke lie unameM jo niyama banAye gaye ve saMskRta ke zabdarUpoM ko Adarza yA maoNDala mAnakara hI banAye gaye / ataH prAkRta vyAkaraNoM meM 'prakRtiH saMskRtam' - isa sUtra kA artha kevala itanA hI hai ki isa prAkRta ke zabdarUpoM ko samajhAne kA AdhAra saMskRta hai| jo loga isa sUtra ke AdhAra para yaha artha lagAte haiM ki saMskRta se vikRta hokara yA usase prAkRta kA janma huA, ve bhrAnti meM | saMskRta aura prAkRta zabda hI isa bAta ke pramANa hai ki kauna pUrvavartI hai / prAkRteM purAkAlIna kSetrIya boliyA~ haiM aura unakA saMskAra karake hI saMskRta bhASA kA vikAsa, mAnavasabhyatA ke vikAsa ke sAtha huA hai / vaijJAnika dRSTi se mAnavasabhyatA kAlakrama meM vikasita huI hai / ata: usakI bhASA bhI vikasita huI hai / aisA nahIM hai ki Adima mAnava zuddha saMskRta bolatA thA aura phira usake zabdarUpoM yA uccAraNa meM vikRti Akara prAkRteM utpanna ho gaI / ataH prAkRta vyAkaraNoM meM jahAM bhI sAmAnya prAkRta ke lie 'prakRtiH saMskRtam' zabda AyA hai - vaha yahI sUcita karatA hai ki saMskRta ko athavA anya kisI prAkRta ko Adarza yA maoNDala mAnakara usa vyAkaraNa kI saMracanA kI gaI hai| isI prakAra vibhinna 2010_03

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mArca 2010 prAkRtoM ke pArasparika sambandha samajhAne ke lie jaba 'zeSaM zaurasenIvat' Adi sUtra Ate haiM to unakA tAtparya bhI mAtra yahI hai ki usake viziSTa niyama samajhAye jA cuke haiM, zeSa niyama zaurasenI Adi kisI bhI Adarza prAkRta ke samAna hI hai / udAharaNa ke rUpa meM hemacandrAcArya jaba mAgadhI yA ArSaprAkRta ke sambandha meM yaha kahate haiM ki - 'zeSaM prAkRtavat' to usakA tAtparya yaha nahIM hai ki mAgadhI prAkRta mahArASTrI prAkRta yA sAmAnya prAkRta se vikasita huI / kSetrIya boliyoM meM cAhe kAlakrama meM parivartana Aye bhI hoM aura apanI samIpavartI boliyoM se prabhAvita huI ho, kintu koI bhI kisI se utpanna yA vikasita nahIM huI hai / sabhI prAkRteM apanI kSetrIya boliyoM se vikasita huI hai / yadyapi kSetrIya boliyoM ke rUpa meM prAkRtoM kA kAlakrama nizcita karanA kaThina hai / kintu abhilekhoM evaM granthoM ke AdhAra para ina vibhinna prAkRtoM ke kAlakrama ke sambandha meM vicAra kiyA jA sakatA hai : 91 1. azoka ke abhilekhoM kI prAcIna mAgadhI upalabdha prAkRtoM meM sabase prAcIna hai| usase kucha paravartI khAravela ke abhilekha kI bhASA hai / jisameM mAgadhI ke sAtha-sAtha ur3IsA kI tatkAlIna kSetrIya bolI kA prabhAva hai / I.pU. tIsarI zatAbdI se prathama zatI taka inakA kAla hai / 2. ina abhilekhoM ke lagabhaga samakAlIna yA kucha paravartI pAlI tripiTaka evaM ardhamAgadhI ke prAcIna grantha AcArAMga, isibhAsiyAI Adi ke pUrvavartI saMskaraNoM kI bhASA hai / isake pramANa kucha prAcInatama hastapratoM meM Aja bhI adhikAMzataH surakSita haiM / inakA kAla bhI prAyaH pUrvavat I.pU. hI hai / 3. tIsare krama para prajJApanA Adi paravartI ardhamAgadhI AgamoM kI tathA Agamatulya zaurasenI ke granthoM kI evaM mathurA ke prAcIna abhilekhoM kI bhASA hai / paizAcI prAkRta bhI inhIM kI prAya: samakAlika hai / isake atirikta kucha prAcIna nATakoM meM prayukta prAkRteM bhI isI kAla kI hai / isa kAla kA prAcIna Adarza grantha 'paumacariyaM' hai / inakA kAla IsA kI prathama zatI se pAMcavIM zatI ke madhya mAnA jAtA hai / 2010_03

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92 anusandhAna 50 (2) kAlakrama kA yaha nirdhAraNa anumAnita hI hai / isako eka-do zatI Age-pIche kiyA jA sakatA hai / mAgadhI evaM ardhamAgadhI kyoM prAcIna haiM ? kyoMki bhagavAna mahAvIra aura bhagavAna buddha ne apane upadeza isI bhASA meM diye the / isa sambandha meM 'ardhamAgadhI Agama' sAhitya se kucha pramANa prastuta kiye jA rahe haiM / yathA :1. bhagavaM ca NaM addhamAgahIe bhAsAe dhammamAikkhaI / samavAyAMga, samavAya 34, sUtra 22 2. tae NaM samaNe bhagavaM mahAvIre kuNiassa bhaMbhasAraputtassa addhamAgahAe bhAsAe bhAsitA arihA dhammaM parikaheI / aupapAtika sUtra 1 3. goyamA ! devA NaM addhamAgahIe bhAsAe bhAsaMti sa vi ya NaM addhamAgahA bhAsA bhAsijjamANI visajjati / - bhagavaI, lADanU~, zataka 5, uddezaka 4, sUtra 93 4. tae NaM samaNe bhagavaM mahAvIre usabhadattamAhaNassa devANaMdAmAhaNIe tIse ya mahati mahaliyAe isiparisAe muNiparisAe jaiparisAe ... savvabhASANugamiNiya sarassaIe joyaNaNIhAriNAsareNaM addhamAgahAe bhAsAe bhAsae dhammaM parikaheI / - bhagavaI, lADanU~, zataka 9, uddezaka 33, sUtra 149 tae NaM samaNe bhagavaM mahAvIreM jAmAlissa khattiyakumArassa ... addhamAgahAe bhAsAe bhAsai dhammaM parikahei | bhagavaI, lADanU~, zataka 9, uddezaka - 33, sUtra 163 6. savvasattasamadarisIhiM addhamAgahAe bhAsAe suttaM uvadiTTaM / - AcArAMgacUrNi, jinadAsagaNi, pR. 255 na kevala zvetAmbara mAnya ardhamAgadhI AgamoM meM apitu digambara paramparA ke zaurasanI granthoM meM bhI yaha ullekha milate haiM ki bhagavAna mahAvIra ke upadeza kI bhASA ardhamAgadhI hI thI / AcArya kundakunda kI kRti ke rUpa meM mAnya bodhapAhuDa kI 32 vIM gAthA meM tIrthaMkaroM ke atizayoM kI carcA hai / usakI TIkA meM zrI zrutasAgarajI likhate haiM ki - 'sarvA'rdhamAgadhIyA bhASA bhavati' arthAt unakI sampUrNa vANI ardhamAgadhI bhASA rUpa hotI hai / pUjya jinendravarNI jinendra 2010_03

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mArca 2010 93 siddhAntakoza bhAga 2 pR. 431 para bhagavAna ke divyadhvani kI carcA karate hue darzana-prAbhRta evaM candraprabhacarita (18 / 1 ) ke sandarbha dekara likhate haiM ki 'tIrthaMkara kI divyadhvani AdhI magadhadeza kI bhASArUpa aura AdhI sarvabhASArUpa hotI hai' / AcArya prabhAcandra nandIzvara bhakti ke artha meM likhate haiM ki- 'usa divyadhvani kA vistAra mAgadha jAti ke deva karate haiM, ataH ardhamAgadhI devakRta atizaya hai' / zrIvidyAsAgarajI ke ziSya zrIpramANasAgarajI apanI pustaka jainadharma-darzana (prathama saMskaraNa) pR. 50 para likhate haiM ki - 'bhagavAna mahAvIra kA upadeza sarvagrAhya ardhamAgadhI bhASA meM huA' Adi / isa prakAra jaina paramparA samagra rUpa se yaha svIkAra karatI hai ki bhagavAna mahAvIra ke upadezoM kI bhASA ardhamAgadhI thI / kyoMki unakA vicaraNa kSetra pramukhatayA magadha aura usakA samIpavartI kSetra thA / yahI kAraNa thA ki unakI upadeza kI bhASA AsapAsa ke kSetrIya zabdarUpoM ye yukta mAgadhI arthAt ardhamAgadhI thI / vaktA usI bhASA meM bolatA hai jo usakI mAtRbhASA ho yA zrotA jisa bhASA ko jAnate hoM / ataH bhagavAna mahAvIra ke upadezoM kI bhASA ardhamAgadhI hI rahI hogI / 1 isa prakAra hama dekhate haiM ki ardhamAgadhI bhASA kA udbhava I.pU. pAMcavIM - chuTTI zatI meM bhagavAna mahAvIra ke upadezoM kI bhASA ke rUpa meM huA, jo kAlAntara meM ardhamAgadhI Agama sAhitya kI bhASA bana gii| jaba hama ardhamAgadhI bhASA ke vikAsa kI bAta karate haiM to usa bhASA ke svarUpa meM kramika parivartana kaise huA aura usameM nirmita sAhitya kauna sA hai, yaha jAnanA Avazyaka hai / merI dRSTi meM yaha eka nirvivAda tathya hai ki vyAkaraNa ke niyamoM se pUrNata: jakar3I huI saMskRta bhASA ko chor3akara koI bhI bhASA dIrghakAla taka ekarUpa nahIM raha pAI / svayaM saMskRta bhI dIrghakAla taka ekarUpa nahIM raha pAI / usake bhI ArSa saMskRta aura paravartI sAhityika saMskRta aise do rUpa milate hI haiM / ve sabhI bhASAeM jo loka boliyoM se vikasita hotI hai / sau-do sau varSa taka bhI ekarUpa nahIM raha pAtI haiM / vartamAna hindI, gujarAtI, marAThI Adi bhASAoM ke sAhityika rUpoM meM kaisA parivartana huA, yaha hama sAmAnya rUpa se jAnate hI haiM / ataH ardhamAgadhI bhI cirakAla taka ekarUpa nahIM raha pAyI / jaise-jaise jaina dharma kA vistAra uttara-pazcimI bhArata meM huA, usa para zaurasenI I 2010_03 1

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anusandhAna 50 (2) evaM mahArASTrI ke zabdarUpoM kA prabhAva AyA tathA uccAraNa meM zailIgata kucha parivartana bhI hue / ardhamAgadhI ke sAtha sabase durbhAgyapUrNa tathya yaha rahA ki vaha bhagavAna mahAvIra ke kAla se valabhI kI antima vAcanA ke kAla (vIranirvANa 980 varSa / 993 varSa) arthAt eka hajAra varSa taka maukhika rUpa meM hI pracalita rahI / isake kAraNa usake svarUpa meM aneka parivartana Aye aura antatogatvA vaha zaurasenI se gujarakara mahArASTrI prAkRta kI godI meM baiTha gaI / vibhinna prAkRtoM ke sahasambandha ko lekara vigata kucha varSoM se yaha bhrAntadhAraNA phailAI jA rahI hai ki amuka prAkRta kA janma amuka prAkRta se huA / vastutaH pratyeka prAkRta kA janma apanI-apanI kSetrIya boliyoM se huA haiM / samIpavartI kSetroM kI boliyoM meM sadaiva AMzika samAnatA aura AMzika asamAnatA svAbhAvika rUpa se hotI hai| yahI kAraNa thA ki acela paramparA ke zaurasenI granthoM meM bhI kucha lakSaNa ardhamAgadhI ke aura kucha lakSaNa mahArASTrI prAkRta ke pAe jAte haiM, kyoMki yaha madhyadezIya bhASA rahI hai / usakA sambandha pUrva aura pazcima donoM se hai, ataH usa para donoM kI bhASAoM kA prabhAva AyA hai / prAkRteM Apasa meM bahaneM haiM - unameM aisA nahIM hai ki eka mAtA hai aura dUsarI putrI hai / jisa prakAra vibhinna bahaneM umra meM choTI-bar3I hotI haiM, vaise hI sAhityika sAkSyoM ke AdhAra para unameM kAlakrama ho sakatA hai| ataH hameM yaha durAgraha chor3anA hogA ki sabhI prAkRteM mAgadhI yA zaurasenI se udabhUta haiN| prAkRteM mUlataH kSetrIya boliyA~ haiM aura unhIM kSetrIya boliyoM ko saMskArita kara jaba unameM grantha likhe gaye to ve bhASAe~ bana gaI / ardhamAgadhI ke udbhava aura vikAsa kI yahI kahAnI hai / C/o. prAcya vidyApITha zAjApura (ma.pra.) 2010_03

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kyA 'AryAvatI' jaina sarasvatI hai ? pro. sAgaramala jaina maiMne apane pUrva ke do AlekhoM - 1. ardhamAgadhI jaina Agama sAhitya meM sarasvatI aura 2. jainadharma meM sarasvatI upAsanA - meM jainadharma meM sarasvatI kI avadhAraNA aura upAsanA kA vikAsa kisa rUpa meM huA, yaha dekhane kA prayAsa kiyA thA / prastuta Alekha meM mere vimarza kA viSaya hai - kyA mathurA ke jaina zilpa meM upalabdha AryAvatI ke do zilpAMkana vastutaH jaina sarasvatI yA jaina zrutadevI (zrutadevatA) ke zilpAMkana haiM ? jJAtavya hai ki mathurA ke kaMkAlITIlA ke jaina stUpa se jo purAsAmagrI upalabdha huI hai, usameM jaina sarasvatI kI pratimA ke sAtha-sAtha do AyAgapaTTa aise upalabdha hue haiM jinapara 'AryAvatI' nAmaka kisI devI pratimA kA zilpAMkana hai / yaha devIpratimA kyA zrutadevI yA jaina sarasvatI hai? yahI prastuta Alekha kA samIkSya viSaya hai, kyoMki Aja taka aneka bhAratIya aura pAzcAtya purAvida yaha nirNaya nahIM kara pAye haiM ki yaha 'AryAvatI' kI devIpratimA vastutaH kauna sI devI kI pratimA (zilpAMkana) hai ? kyoMki prAcIna jaina Agama sAhitya evaM Agamika vyAkhyA sAhitya meM kahIM bhI hameM AryAvatI kA koI ullekha nahIM milatA hai / jainetara bauddha evaM brAhmaNa sAhitya meM bhI mujhe AryAvatI kA koI ullekha dekhane ko nahIM milA / isI samasyA ko lekara prastuta Alekha likhA gayA hai aura vidvAnoM evaM purAvidoM se yaha Agraha hai ki ve isa sambandha meM apanI samIkSA prastuta kreN| yaha suspaSTa hai ki prAcIna stara ke ardhamAgadhI Agama sAhitya ke eka mahattvapUrNa grantha bhagavatIsUtra meM suyadevatA (zrutadevatA) aura sarasvatI kA spaSTa ullekha hai, kintu una sandarbho ko dekhane se yaha spaSTa hotA hai ki usameM zrutadevI yA sarasvatI jinavANI kA hI eka vizeSaNa yA jinavANI kA hI rUpa hai| vaha koI devI hai aisI avadhAraNA vahA~ nahIM hai / AgamoM meM to ahiMsA yA satya kI avadhAraNAoM ko bhI 'bhagavatI' yA bhagavAna ke rUpa meM prastuta kiyA gayA hai| kisI deva yA devI ke rUpa meM nahIM / praznavyAkaraNa sUtra meM 'sA ahiMsA ___ 2010_03

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anusandhAna 50 (2) bhagavaI' yA 'saccaM khu bhagavaM' - aise vAkyAMza upalabdha haiN| zrutadevatA bhI 'zruta' hI hai / bhagavaI, bhagavaM yA devatA, ye mAtra Adara sUcaka vizeSaNa haiN| kisI deva-devI ke sUcaka nahIM hai / / isase spaSTa hai ki prArambha meM sarasvatI jinavANI kI aura zrutadevatA zruta (jinavANI) ke hI pratIka the / kisI vizeSa devasattA ke sUcaka nahIM the| kintu kAlAntara meM suyadevatA yA sarasvatI ko eka devIvizeSa mAnakara usakI upAsanA bhI prArambha ho gii| mathurA se IsA kI dvitIya zatI ke lagabhaga kI jo jaina sarasvatI kI pratimA tathA IsA pUrva yA IsA kI prathama zatI ke jo do AyAgapaTTa upalabdha hue haiM ve yahI sUcita karate haiM ki IsvI pUrva prathama zatI se jinavANI - zrutadevI (AryAvatI) aura sarasvatI ke rUpa meM mAnya hokara eka upAsanA kA viSaya bana gaI thii| pahale AyAgapaTTa meM usakA zilpAMkana huA aura phira sarasvatI kI pratimA banI / mathurA se hameM IsA kI prathama-dvitIya zatI kI sarasvatI kI eka lekhayukta pratimA upalabdha hotI hai / isa pratimA kI vizeSatA yaha hai ki yaha do bhujA vAlI sarasvatI kI pratimA hai| usake eka hAtha meM pustaka hone se tathA abhilekha meM sarasvatI zabda kA spaSTa ullekha hone se, sAtha hI isakI pratiSThA vAcaka Aryadeva ke ziSya gaNI mAghahasti ke ziSya Arya hastahastI (nAgahasti) dvArA hone se yaha suspaSTa hai ki yaha jaina sarasvatI kI pratimA hai| jJAtavya hai ki AcArya mAghahasti aura nAgahasti IsA kI prathama zatI ke pramukha jaina AcArya the| unhoMne varSa 54 (sambhavataH zaka saMvata) kI zItaRtu (hemanta) ke caturthamAsa (arthAt phAlguna mAsa) ke dasaveM dina svarNakAra gova ke putra siMha ke dvArA yaha sarasvatI kI pratimA dAna meM prApta kara pratiSThita kii| isa lekha kA prArambha 'siddha' se hotA hai tathA isameM AcArya mAghahasti ke ziSya hastahasti (nAgahasti) ko koTTiyagaNa, sthAnika kula, vaiyarI zAkhA tathA zrIgRha sambhoga kA batAyA gayA hai / isa prakAra prAptisthala, abhilekhIya sAkSya Adi se yaha siddha hotA hai ki yaha vizva kI prAcInatama sarasvatI pratimA hai aura jaina dharma se sambandhita hai / pratimA kI gardana ke upara kA bhAga khaNDita hai| pratimA baiThI 2010_03

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mArca 2010 H AL PRAS huI hai| usake eka hAtha meM pustaka, dUsare hAtha kA agrabhAga khaNDita hai, phira bhI aisA lagatA hai ki vaha hAtha varada mudrA meM rahA hogA / pratimA ke ora eka jaina zramaNa hai, jo nagna hai kintu usake hAtha meM UnI kambala tathA dUsare hAtha meM pAtra hai| dUsarI ora hAtha jor3e hue eka gRhastha kA aMkana hai jo vartamAna ke zvetAmbara zramaNoM ke samAna adhovastra aura uttarIya dhAraNa kiye hue hai tathA pAdapITha para abhilekha hai| isa sarasvatI ke atirikta kaMkAlI TIlA jaina stUpa mathurA ke parisara se hameM do AyAgapaTTa aise mile haiM, jina para AryAvatI kA zilpAMkana upalabdha hotA hai| donoM hI AyAgapaTTa abhilekhoM se yukta haiM / inameM eka abhilekha kA prArambha 'namo arahato vardhamAnas' se hotA hai aura dUsare abhilekha kA prArambha 'siddhama' se hotA hai / ataH yaha donoM paTTa bhI jainadharma se hI sambandhita hai| kintu inameM 'AryAvatI' nAmaka jisa devI kA ullekha evaM zilpAMkana hai, vaha AryAvatI kauna hai ? usakA jainadharma se sambandha kisa rUpa meM rahA huA hai ? yaha prazna Aja taka anirNIta hI rahA hai| kucha vidvAnoM ne ise tIrthaMkara mAtA ke rUpa meM pahacAnane kA prayatna avazya kiyA, kintu pahalI sulajhI nahIM / isa pahalI ko sulajhAne kA hI eka prayatna isa lekha meM bhI kiyA jA rahA hai, kintu isa carcA ke pUrva hameM una donoM phalakoM ke citroM aura unake abhilekhoM ko samyak prakAra se samajha lenA hogA / eka phalaka para 'AryAvatI' nAma kA spaSTa nirdeza hai, dUsare phalaka para AryAvatI nAma kA spaSTa nirdeza to nahIM hai, kintu donoM zilpAMkana eka samAna hone se yaha mAnane meM koI bAdhA nahIM hai ki ye donoM phalaka AryAvatI se sambandhita hai| hama kramazaH unake citra evaM vivaraNa prastuta kara rahe haiM : 2010_03

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anusandhAna 50 (2) KARE ...: Germ . i. . A-Mir . . .. prathama phalaka prastuta citra meM 'AryAvatI' madhya bhAga meM khar3I huI, usakA eka hAtha varada mudrA meM hai aura dUsarA hAtha kamara para hai| usake eka ora eka cavaradhAriNI strI khar3I huI hai, aura dUsarI ora do striyAM khar3I huI haiN| unameM prathama ke hAtha meM chatradaNDa hai aura dUsarI ke hAthoM meM mAlA hai / AryAvatI ke kamara ke nIce ke bhAga meM eka bAlaka yA puruSa khar3A huA dikhAyA gayA hai, jo donoM hAtha jor3e hue namaskAra kI mudrA meM sthita hai / isa phalaka ke upara jo abhilekha brAhmI lipi meM hai, use nimna rUpa meM par3hA gayA hai - arhat vardhamAna ko namaskAra ho / svAmI mahAkSatrapa soDAsa saMvatsara bayAlIsa ke hemanta Rtu ke dvitIya mAsa kI navamI tithi ko hArita ke putra pAla kI bhAryA kotsIya amohanIya ke dvArA apane putroM pAlaghoSa, poThagaghoSa aura dhanaghoSa ke sAtha AryAvatI kI pratiSThA kI gii| AryAvatI arhata kI pUjA ke lie| isa abhilekha ke prArambha meM arhat vardhamAna ko namaskAra se tathA 'AryAvatI arhata kI pUjA ke lie' isa ullekha se itanA to nizcita ho jAtA hai ki yaha abhilekha jaina paramparA se sambandhita hai / merI dRSTi meM arhata ke sthAna para Arhata pATha adhika samIcIna lagatA hai, kyoMki prAcIna kAla meM jainadharma ke anuyAyI 'Ahata' (arhat ke upAsaka) kahe jAte the / phira bhI 'AryAvatI' ArhatoM arthAt jainoM ke lie kisa rUpa meM upAsya ___ 2010_03

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mArca 2010 thI, yaha prazna anuttarita hI rahatA hai / *RARE **: yaha phalaka eka kone se khaNDita hai / isake upara ke bhAga meM madhya meM stUpa aura donoM ora do-do tIrthaMkara pratimAeM utkIrNa hai / isa bhAga ke upara kI ora aura nIce kI ora abhilekha aMkita hai / usake nIce dAyI ora 'AryAvatI' kA zilpAMkana hai jo prAyaH prathama phalaka ke samAna hI hai; AryAvatI ke samIpa eka jaina muni (Aryakanha) khar3e hue haiN| unake eka hAtha meM picchikA hai, yaha hAtha upara uThA huA hai, dUsare hAtha meM kambala aura mukhavastrikA hai, jisase ve apanI nagnatA chipAe hue hai / unake samIpa choTe AkAra ke tIna vyaktiyoM kA aMkana hai| unameM upara kI ora jo vyakti khar3A hai vaha hAtha jor3e hue hai, kintu usake sira para phanAvalI aMkita hai / nIce, merI dRSTi meM, koI sAdhvI aMkita hai, jisake eka hAtha meM picchikA aura dUsare hAtha meM mukhavastrikA aspaSTa rUpa se parilakSita hotI haiN| usake pAsa koI strI khar3I hai aura vaha apane hAtha se AryikA kA sparza karate hue yA hAtha jor3e hue hai / cUMki isa phalaka kA sambandha spaSTataH AryakaNha ke sAtha hai, merI dRSTi meM yahI kAraNa hai ki gRhastha upAsaka ke rUpa meM sarpaphanAvalI ke sAtha balarAma ko aMkita kiyA gayA ho / ' kyoMki hindU paramparA meM kRSNa RANCH 25 dvitIya phalaka 2010_03 99 1. yahAM AryakaNha yAnI Arya kRSNa eka jaina AcArya kA nAma hai| usako 'kRSNa' vAsudeva mAna lenA, va hindU paramparA kA sandarbha dekara sarvaphanAvalIvAlI AkRti ko balarAma 1. kaha denA nitAnta kliSTa hai va bhrAntijanaka pratipAdana hai / phira balarAma ke sira para sarpaphanAvalI ho, yaha hindU ( evaM jaina) paramparA ko mAnya bhI kahAM ? / ata: yaha AkRti ko balarAma ke sAtha joDanA kataI ucita nahi lagatA / -zI.

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100 anusandhAna 50 (2) ke sAtha balarAma ko isI rUpa meM aMkita kiyA jAtA hai| AryakaNha kA ullekha kalpasUtra paTTAvalI ke sAtha-sAtha AvazyakabhASya meM vistAra se milatA hai| vastra ke prazna ko lekara unakA zivabhUti se jo vivAda huA thA, vaha bhI sarvajJAta haiN| yahAM maiM usa carcA meM nahIM jAugA / yahA~ hamArA vivecya to 'AryAvatI' kI pahacAna hI hai| sarasvatI pratimA aura ina donoM phalakoM meM eka bAta vizeSa rUpa se cintanIya hai ki ina donoM phalakoM aura sarasvatI kI pratimA meM gRhastha ko hI hAtha jor3e hue mudrA meM dikhAe gae haiM, muni ko nahIM / muni mAtra apanI upadhi (sAmagrI) ke sAtha sthita hai| phalaka do kA jo abhilekha hai, usakA vAcana isa rUpa meM huA hai : siddham / saM. 95 ke grISma Rtu ke dvitIya mAsa ke 18 ve dina (sambhavataH zaka saMvata 95 ke vaizAkha zukla tRtIyA yA akSayatRtIyA ko) koTTiyagaNa, sthAnikakula, vairA zAkhA kI Arya arhat (dinna) kI ziSyA, gRhadatta kI putrI evaM dhanahastizreSThI kI patnI dvArA (vidyA) dAna / isa phalaka meM devI aura zramaNa ke bIca bar3e akSaroM meM 'kaNha' zabda yahI sUcita karatA hai ki yaha aMkana AryakaNha kA hai / kintu devI aMkana ke samIpa 'vidyA' kA aMkana kahIM yaha to nahIM batAtA hai - yaha 'vidyA' kA aMkana hai| isa prakAra AryAvatI, vidyA evaM sarasvatI - ye tInoM pRthak-pRthak haiM yA kisI eka ke sUcaka paryAyavAcI nAma haiM, yaha vicAraNIya hai| kahIM AryAvatI, vidyA aura sarasvatI eka to nahIM hai ? isa sambandha meM prArambha meM to maiM svayaM bhI aspaSTa hI thA, kintu saMyoga se mujhe prabhAzaMkara-somapurA kI kRti bhAratIya zilpa saMhitA ke kucha jirAksa pRSTha prApta hue, jisake pRSTha 140 para sarasvatI ke (12) bAraha paryAyavAcI nAmoM kA ullekha milA / isameM sarasvatI ke nimna 12 paryAyavAcI nAmoM kA ullekha kiyA gayA hai - 1. mahAvidyA, 2. mahAvANI, 3. mahAbhAratI, 4. AryA, 5. 2010_03

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mArca 2010 sarasvatI, 6. brAhmI, 7. mahAdhenU, 8. vedagarbhA, 9. IzvarI, 10. mahAlakSmI, 11. mahAkAlI, 12. mahAsarasvatI / isase mujhe aisA AbhAsa huA ki prAcInakAla meM sarasvatI ko hI vidyA, AryA (vatI), sarasvatI Adi nAmoM se jAnA jAtA thA / jaina paramparA meM bhI bhASAoM meM AryabhASA aura anAryabhASA kA ullekha milatA hai; isase yaha phalita hotA hai ki prAcIna kAla meM sarasvatI kA anya nAma AryAvatI, vidyA yA mahAvidyA bhI rahe hoMge / punaH prAcIna jaina prAkRta grantha bhI pramukha rUpa se AryA chanda meM likhe gaye haiM isase yaha phalita hotA hai ki AryA (AryAvatI) kA sambandha samyak jJAna se arthAt jinavANI se hai aura yaha sarasvatI kA hI eka upanAma hai / isa AdhAra para hama yaha kaha sakate haiM ki vastutaH mathurA meM upalabdha vidyA evaM AryAvatI bhI sarasvatI hI hai / usa grantha meM sarasvatI ke bAraha nAma aura lakSaNa isa prakAra die gae atha dvAdaza sarasvatI svarUpANi (devatAmUrti prakaraNam) ekavaktrA: caturbhujA mukuTena virAjitAH / prabhAmaMDalasaMyuktAH kuMDalAnvitazekharAH // 1 // iti sarasvatI lakSaNAni / akSa-padma-vINA - pustakairmahAvidyA prakIrtitA / iti mahAvidyA 1 akSa-pustaka- vINA - pau: mahAvANI ca nAmataH || 2 || iti mahAvANI 2 varAkSaM padmapustake zubhAvahA ca bhAratI / iti bhAratI 3 varAkSapadmapustakaiH sarasvatI prakIrtitA ||3|| iti sarasvatI 4 varAkSaM pustakaM padmaM AryA nAma prakIrtitA // ityAryA 5 varapustakapadmAkSa(kSA) brAhmI nAma sukhAvahA ||4|| iti brAhmI 6 vara-padma-vINA-pustakaiH mahAdhenuzca nAmataH / iti mahAdhenuH 7 varaM ca pustakaM vINA vedagarbhA tathAmbujam ||5|| iti vedagarbhA 8 akSaM tathA'bhayaM padmapustakairIzvarI bhavet / iti IzvarI 9 akSaM padmaM varagranthau mahAlakSmIstu dhAriNI // 6 // iti mahAlakSmI 10 akSaM padmaM pustakaM ca mahAkAlyA varaM tathA / iti mahAkAlI 11 akSapustakavINAzca padmaM mahAsarasvatI // 7 // iti mahAsarasvatI 12 iti dvAdaza sarasvatIsvarUpANi ( jayamate) 2010_03 101

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102 anusandhAna 50 (2) - nIce mAlA - dakSa upara kamala pustaka mAlA mAlA 1. mahAvidyA mahAvANI bhAratI sarasvatI AryA varada miOM3 varada kamala varada vAma upara nIce vINA pustaka vINA kamala kamala pustaka mAlA pustaka pustaka kamala mAlA padma pustaka vINA kamala kamala pustaka vINA pustaka pustaka abhaya vINA padma brAhmI varada varada vINA varada mAlA pustaka padma pustaka abhaya padma kamala pustaka 7. kAmadhenu 8. vedagarbhA 9. IzvarI 10. mahAlakSmI 11. mahAkAlI 12. mahAsarasvatI mAlA mAlA mAlA mAlA - 16 / - - AryA ___ 2010_03

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hindu aura jaina vrata : eka kriyApratikriyAtmaka lekhAjokhA zIrSaka kA spaSTIkaraNa : veda se prArambhita hokara purANa tathA vividha bhaktisampradAyoM meM vicAra kI jo dhArA bahatI calI AyI hai use hama vaidika, vedottarakAlIna, brAhmaNa yA hindu paramparA kaha sakate haiM / vratoM ke sandarbha meM paurANika kAla meM jo vicAra antarbhUta hue hai unako isa zodhanibandha meM kendrIbhUta sthAna dekara hamane 'hindu paramparA' zabda kA upayoga zIrSaka meM kiyA hai / yadyapi hindu tathA hindutva ina donoM zabdoM ke bAre meM abhyAsakoM meM bahuta matabheda hai tathApi veda se Arambha hokara uttarakAlIna mahAkAvya, darzana tathA purANa meM jo vicArapravAha bahatA calA AyA hai use hama eka dRSTi se hindu kaha sakate haiM / zodhanibandha kA prayojana : DaoN. anItA botharA brAhmaNa paramparA se samAntara bahatI calI AyI dUsarI bhAratIya vicAradhArA zramaNa paramparA ke nAma se jAnI jAtI hai / jaina aura bauddha paramparA meM yaha zrAmaNika vicAradhArA sAhitya rUpa meM pravAhita huI hai / jaina vicAradhArA zramaNa paramparA meM prAcInatama hai / jaina sAhitya meM pratibimbita vratoM kA svarUpa apanA eka alaga sthAna rakhatA hai / hindu aura jaina donoM dhArA isI bhAratabhUmi meM udbhUta tathA pravAhita hone ke kAraNa unameM hamezA AdAna-pradAna tathA kriyA-pratikriyAtmaka pravRttiyA~ nirantara calatI AyI haiM / vrata- vicAra ke bAre meM ina donoM meM jo kriyApratikriyAe~ huI unakA tarkasaMgata lekhAjokhA isa zodhanibandha meM prastuta karane kA prayAsa kiyA hai / hindu athavA brAhmaNa paramparA meM prArambha ke bahutAMza vrata - vidhAna, vividha yajJIya kriyAoM se sambandhita the / paristhitijanya kAraNoM se ve vratavidhAna upavAsa, pUjA tathA vividha aihika, pAralaukika vratoM meM pariNata hue / nezanala saMskRta kaoNnpharansa, nAgapura, 1, 2, 3 mArca 2009 meM prastuta zodhapatra 2010_03

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anusandhAna 50 (2) jaina paramparA meM bhI Agamika kAla meM, vratavidhAna, sAdhu dvArA Acarita paMcamahAvrata tathA zrAvaka dvArA svIkRta bAraha vratoM tathA tapoM ke svarUpa meM vidyamAna the / ina mahAvrata, aNuvrata, guNavrata, zikSAvrata tathA tapoM ko surakSita rakhate hue anekAneka upavAsa, pUjA, tapa Adi rUpa meM jainiyoM meM vratAcaraNa kI pravRtti huI / hindu tathA jaina donoM paramparAoM ke antargata parivartanoM kA lekhAjokhA bhI isa zodhanibandha meM sArAMza rUpa se prastuta kiyA hai / vaidika tathA vedottarakAlIna vrata 104 (1) 'vrata' zabda kI vyutpatti : haiM / vratazabda ke vyutpattyartha meM vidvAnoM meM bahuta sAre matabheda dikhAI dete DaoN. pA. vA. kANejI ne vratazabda 'vR' tathA 'vRt' ina donoM dhAtuoM se vyutpanna kiyA hai / vividha mata dekara yaha spaSTa kiyA hai ki 'vR- varaNa karanA' isa dhAtu ko 'ta' pratyaya lagAkara 'saMkalpita kRtya', 'saMkalpa' tathA 'icchA' ina arthoM se 'vrata' zabda nikaTatA se juDA huA hai / (2) 'vrata 'zabda kA artha : Rgveda meM 'Rta', 'vrata' aura 'dharman ' ye zabda bAra-bAra dikhAI dete 1 haiM / unake arthoM meM bhI aneka bAra nikaTatA dikhAI detI hai / 'Rta' kA sAmAnya artha hai - devoM ke dvArA Aropita nirbandha athavA niyama / 'dharman' kA artha hai - dhArmika vidhi athavA yajJa / DaoN. kANejI kahate haiM ki kramakramase 'Rta'saMkalpanA pracalana se calI gayI / usakI jagaha 'satya' zabda kA prayoga hone lagA / 'dharma' zabda sarvasaMgrAhaka banA aura 'vrata' zabda 'dhArmika evaM pavitra pratijJA' tathA 'manuSya dvArA Acarita nirbandhAtmaka vyavahAra', isa sandarbha meM arthapUrNa banA / 1 ( 3 ) ' vrata 'zabda ke samAsa tathA 'vrata' ke vividha artha : Dekkana kaoNleja ke saMskRta - mahAzabda-koza ke skripToriyama meM antarbhUta sandarbhoM ke kArDas para najara DAlane para yaha patA calatA hai ki Rgveda meM 'satyavrata', 'priyavrata', 'dRDhavrata' i. samAsa haiM lekina 'aNuvrata' samAsa nahIM hai / 2010_03 .

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mArca 2010 105 'mahAvrata' zabda yadyapi atharvaveda, zatapathabrAhmaNa, mahAbhArata aura purANoM meM hai, tathApi satya, ahiMsA Adi jaina mahAvratoM ke pAribhASika artha meM na hokara kevala great vow, great penance 372101 great ceremony 3f 37ef # 37141 brAhmaNa grantha tathA upaniSadoM meM vratazabda kA artha hai - 'dhArmika vidhi', 'dharmasambandhI pratijJA' athavA 'anna-pAna grahaNa ke niyama' / 'zrauta', 'gRhya' tathA 'dharmasUtra' meM 'vyakti kA viziSTa vartanakrama athavA upavAsa' ina donoM artha meM vrata zabda pAyA jAtA hai / ___'manu' tathA 'yAjJavalkIya smRti' meM 'prAyazcittoM' ko vrata kahA hai kyoMki prAyazcittoM meM anekavidha niyamoM kA pAlana nizcayapUrvaka kiyA jAtA hai / 'mahAbhArata' se jJAta hotA hai ki vahA~ vrata, 'eka aMgIkRta dharmakRtya' athavA 'anna tathA AcaraNa sambandhI pratijJA' hai / " 'pAtaMjalayoga' meM ahiMsA, satya i. vratoM ko pramukhatA se 'yama' kahA hai| unake sArvabhauma aura sampUrNa AcaraNa ke lie 'mahAvratam' saMjJA hai| jaina paramparA meM bhI ahiMsA, satya Adi pAcoM ko 'mahAvrata' kahA jAtA hai, tathApi ekavacanI nirdeza na hokara pratyeka ko svatantra rUpa se mahAvrata kahA gayA hai|" pAtaMjalayogasUtra meM jaina paramparA ke prabhAva ke kAraNa mahAvrata saMjJA antarbhUta karane kI AzaMkA hama rakha sakate haiM / kyoMki pAtaMjalayoga se prabhAvita uttarakAlIna granthoM meM yama-niyama-Asana Adi zabdAvalI rUDha huI hai / 'mahAvrata' zabda kA prayoga kvacit hI pAyA jAtA hai| brAhmaNa paramparA meM IsvI kI 2-3rI zatAbdI se lekara 10vI zatAbdI taka 'purANa' granthoM kI saMkhyA vRddhiMgata hotI calI / vratoM kI saMkhyA bhI baDhatI gayI / prAyaH sabhI purANoM meM vividha prakAra ke vrata vipula mAtrA meM pAye jAte haiN| usake anantara vratakathA aura kozoM kI nirmiti huI (i.sa. kI 15 se 19vI zatAbdI taka) / saba purANoM meM milakara lagabhaga 25,000 zloka vratasambandhI hai / vratoM kI saMkhyA lagabhaga 1,000 hai / RgvedakAla meM dhArmika athavA pavitra pratijJA evaM AcaraNasambandhI nirbandha isa artha meM vrata zabda kA prayoga hotA thA / dhIre dhIre usameM parivartana ___ 2010_03

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106 anusandhAna 50 (2) hote gaye / pUjA, vrata-vidhAna, upavAsa, dAna tathA mahinA-vAra-tithi-parva Adi muddoM kA samAveza hote hue vratoM kI saMkhyA baDhatI gayI aura svarUpa meM bhI parivartana Aye / isakI kAraNamImAMsA nimnalikhita prakAra se dI jA sakatI hai| (4) hindu paramparA meM 'vrataparivartana' tathA 'vratavRddhi' kI kAraNamImAMsA : veda aura brAhmaNa kAla meM pracalita yajJa dhIre-dhIre ADambarayukta, purohitapradhAna, kharcIle aura vyAmizra banate cale gaye / sarvasAmAnya vyakti ke lie yajJavidhi racAnA nAmumakInasA hotA calA gayA / Arambha meM prAyaH sabhI vrata yajJavidhi se sambandhita hI the / yadyapi yajJa kA pracalana kama hone lagA tathApi usase sambandhita vrata parivartita svarUpa meM rUDha hote cale / ' jaina aura bauddhoM ne yajJa saMsthA kA jamakara virodha kiyA / khAsakara pazuhiMsAtmaka yajJoM kI spaSTa aura kaThora zabdoM meM nindA kI / 10 pariNAmasvarUpa yajJoM kI jagaha dhIre-dhIre prAsaMgika vratoM ne lI hogii| kevala jaina aura bauddhoM ne hI nahIM to vaidika yA brAhmaNa paramparA ke kucha vicAravantoM ne bhI yajJa meM nihita hiMsA ko garhaNIya mAnI thI aura ahiMsA tathA bhaktipradhAna dharmAcaraNa ke prati AsthA rakhI thii| mahAbhArata tathA kucha anya granthoM ke anusAra brAhmaNa paramparA meM rahakara nArada ne pazuhiMsA kA jo virodha kiyA aura nAmasaMkIrtana kA mahimA batAyA, isase spaSTa hotA hai ki hindu paramparA ke hI antargata honevAle virodhAtmaka vicArapravAha se vividha vrata-vidhAna, pUjA Adi kA pracalana huA hogA / 19 nArada kI ahiMsApradhAna dRSTi kA gaurava isI vajaha se jaina paramparA ne usako RSibhASita meM sthAna dekara kiyA hogA / 12 yajJapradhAna dharma meM striyA~ aura zUdroM ko kisI bhI prakAra ke dhArmika vidhi ke adhikAra nahIM the / 13 samAja kA itanA bar3A hissA dharma se vaMcita nahIM raha sakatA thA / vratoM kI vizeSatA yahI hai ki vrata 2010_03

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mArca 2010 ke adhikArI cAroM jAtiyoM ke gRhastha yA gRhiNI ho sakate the / 14 vratoM ke vistRta varNana se yaha spaSTa hotA hai ki vahA~ jAti, liMga Adi ke nirbandha bahuta kama hai / hindudharma ke antargata hI jAtiliMga-nirapekSa dharmAcaraNa kI AvazyakatA utpanna huI / jaina aura bauddhoM ne jAtivyavasthA para bhI kaThora AghAta kiye / 15 pariNAmavaza vratoM ke vivecana meM kahIM bhI 'amuka jAti dvArA kiye gaye vrata', isa taraha ke ullekha nahIM pAye jAte / vrata karAne ke lie brAhmaNa purohita kI AvazyakatA ke saMketa bahuta hI kama milate haiM / jainadharma meM zrAvaka aura zrAvikAoM ke lie bAraha vratoM ke rUpa meM eka sughaTa zrAvakAcAra kA prAvadhAna thA / 16 bauddhoM ne bhI paMcazIla ke rUpa meM upAsakAcAra batAyA thA / 17 hindu dharmazAstriyoMne parivartita vratoM ke rUpa meM sabhI jAtiyoM ke gRhastha tathA vizeSataH gRhiNiyoM ke lie AcAra banAyA / 18 Ama samAja meM pracalita dhArmika tathA devatAlakSI vidhiyoM kA varNana yadyapi grAnthika karmakANDAtmaka svarUpa meM smRtiyoM meM aMkita nahIM kiyA gayA hai, tathApi 'lokaveda' saMjJA se sambodhita atharvaveda meM Ama samAja meM pracalita rUDhI, paramparA, kulAcAra, praghAta, andhavizvAsa, mannata Adi ke rUpa meM isakA digdarzana hotA hai| purANoM meM aMkita vratoM para isa lokapracalita rUDhI, vidhi Adi kA bhI jarUra prabhAva rahA hogA / Agama tathA AgamottarakAlIna vrata 107 ( 1 ) jaina pariprekSya meM 'vrata' kA artha : 'vR' kriyApada ke jo vividha artha saMskRtakoza meM diye haiM, usameM se 'maryAdA karanA', 'niyantraNa karanA' tathA 'rokanA' yaha artha AgamakAla kI vratasaMkalpanA se sarvAdhika milatA julatA hai / isakA artha yaha huA ki jaina aura hindu donoM kA vratoM kA vyutpattyartha hI alaga alaga hai / hinduvrata meM 'saMkalpa', 'icchA', 'pratijJA' Adi ko prAdhAnya hai" to jainavratoM meM 'virati ' 2010_03

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108 anusandhAna 50 (2) "viramaNa', 'saMyama', 'maryAdA' Adi ko prAdhAnya hai| hindu dharma ke pravRttiparakatApara tathA jaina dharma ke nivRttiparakatApara isa vyutpattyartha ke dvArA hI yathArtha prakAza paDatA hai| "uMcha', 'piNDa' Adi aneka zabda jaina paramparA ne brAhmaNa paramparA se lekara apane DhAMce meM DAle haiM / tathApi vrata zabda kI bAta alaga hai| jaina paramparA meM vrata zabda kA apanA eka alaga khAsa artha thA / 'hiMsA, anRta, asteya Adi se viramaNa tathA virati' jainiyoM ne vratasvarUpa mAnI / 21 pUrNarUpa se virati ko 'mahAvrata' kahA tathA AMzika virati ko 'aNuvrata' kahA / 22 jaina AcAra paddhati meM mahAvratoM para AdhArita sAdhuAcAra tathA bAraha AMzika vratoM para AdhArita zrAvakAcAra kI paramparA prAcIna kAla se lekara Ajataka bahatI calI AyI / 23 ye vrata prAsaMgika nahIM the / eka bAra grahaNa kiye to Ajanma paripAlana kI jimmedArI thI / jaina pariprekSya meM jise hiMsAvirati, anRtavirati i. kahA hai, isa prakAra ke vratoM kA AcaraNa karanevAle yatiyoM kA ullekha hameM Rgveda meM milatA hai / 24 'vrAtyastoma' zabda se yahI sUcita hotA hai / Rgveda meM ullikhita ye vrAtya, zramaNa paramparA ke hI rahe hoNge| kyoMki viratirUpa vrata dhAraNa karane kI saMkalpanA vaidika paramparA ke Arambha kAla meM pracalita hI nahIM thI / isase spaSTa hotA hai ki jainiyoM kI vrata saMkalpanA brAhmaNa paramparA se alaga hI thii| (2) vrataviSayaka sAhitya kI prathamAvasthA : AgamoM meM 'vrata' zabda sAdhu tathA zrAvaka ke Ajanma, nitya AcAra ke lie upayojita hai| yadyapi sAdhu tathA zrAvaka ke vratoM kA varNana pAyA jAtA hai tathApi ina vratoM ke AropaNa kI vidhi, karmakANDa yA ADambara kA nirdeza AgamoM meM nahIM hai| sAdhu aura zrAvaka, vrata ke AdhAra para donoM ko yathAzakti AdhyAtmika pragati karanA apekSita hai| isa pragati kA pramukha sAdhana hai 'tapa' / tapa kA prayojana hai karmoM kI nirjarA / 25 kisI bhI aihika phalaprApti kI AkAMkSA se tapa karane ko 'nidAnatapa' kahake nimnadarjA para rakhA gayA hai / 26 yaha 'vrata' tathA 'tapa' saMkalpanA kI prathamAvasthA khristAbda pA~cavI zatAbdI taka ke granthoM meM pAyI jAtI hai / 27 isa prathamAvasthA meM AgamakAla meM yadyapi samAja meM vividha prakAra ke makha, utsava, mannata, rUDhI, devatApUjana Adi pracalana meM the28 tathApi 2010_03

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mArca 2010 jainiyoM ke lie unake vratasvarUpa AcaraNa kA koI prAvadhAna nahIM banA thA / (3) vrataviSayaka sAhitya kI dvitIyAvasthA : AgamakAla meM vividha prakAra ke tapoM kA nirdeza hai / uttarakAla meM tapoM kA vistAra se varNana karate karate dhIre dhIre tapa ke sAtha vividha prakAra kI vidhiyA~ juDa gayI / tapovidhi ke sAtha phala bhI alpAMza mAtrA meM nirdiSTa hone lage / yaha dvitIyAvasthA khristAbda chaTThI zatI se dasavIM sadI taka ke granthoM meM pAyI jAtI hai / I jaTAsiMhanandikRta 'varAMgacarita' yaha saMskRta grantha, DaoN. e. en. upAdhye ke anusAra sAtavI zatAbdI kA hai / Agamokta tapoM ko unhoMne 'sattapa' kahA hai / 29 unako 'vrata' saMjJA nahIM dI hai / vrata zabda ke aneka samAsa grantha meM dikhAyI dete haiM lekina ve saba prAyaH sAdhuvrata tathA zrAvakavrata ke sandarbha meM haiM / 30 phalaniSpatti ke kathana kI pravRtti dikhAyI detI hai / 31 jinapratimA, jinapUjA, pratiSThA Adi kA suvistRta varNana pAyA jAtA hai / 32 kisI bhI naye sulabha vratoM kA nirmANa unhoMne nahIM kiyA hai / 33 harivaMzapurANa (8vI zatAbdI ) " tathA AdipurANa (9vI zatAbdI) 34 meM Agamokta tapoM kA saMkSipta varNana hai / kucha tapoM ko 'vidhi' kahA hai / svarga tathA mokSa ina donoM phaloM kA jikra kiyA hai| upavAsa kI pradhAnatA hai / udyApana nahIM hai / 109 dasavI zatAbdI meM to tapovidhi ke lie vrata zabda kA Ama upayoga hone lagA / 35 yaha tathya guNabhadrakRta 'uttarapurANa' grantha ke nimnalikhita zloka se ujAgara hotA hai / vratAtpratyayamAyAti nirvrataH zaGkyate janaiH / vratI saphalavRkSo vA nirvrato vandhyavRkSavat // 36 isa prakAra varAMgacarita se lekara uttarapurANa taka ke granthoM meM vratasAhitya kI dvitIyAvasthA dikhAyI detI hai / ( 4 ) vrataviSayaka sAhitya kI tRtIyAvasthA : vrataviSayaka sAhitya kI tRtIyAvasthA lagabhaga 11vI zatI se Arambha 2010_03

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110 anusandhAna 50 (2) hotI hai| isa kAla meM tapovidhi ke sAtha-sAtha anya naye vratoM kI zurUAta huI / ina naye vratoM ko 'tapa' ke badale 'vrata' kahane kA prArambha huA / 11vI zatAbdI meM mahezvarasUrine 'jJAnapaMcamIkathA' meM 'paMcamIvaya' (paJcamIvrata) zabda kA prayoga kiyA / 37 isa eka vrata ke mAhAtmya ke lie dasa kathAe~ likhI / isameM vrata kA saMkalpa, vidhi, udyApana tathA aihikapAralaukika phala kA spaSTataH nirdeza hai|38 Azcarya kI bAta yaha hai ki jJAnapaMcamI vrata ke phala Adi kA kathana muniyoM ke mukha se karavAyA hai / 39 'jJAnapaMcamIkathA' jisa prakAra eka vrata para AdhArita hai usI prakAra 'sugandhadazamIkathA' bhI eka vrata kA mAhAtmya batAne ke lie racI gayI hai / 40 12vI zatAbdI ke jaina zaurasenI graMtha 'vasunandi-zrAvakAcAra' meM rohiNI, azvinI, saukhyasampatti, nandIzvarapaMkti aura vimAnapaMkti ina vratoM kA nirdeza hai| lekina khuda granthakAra ne inako vrata bhI nahIM kahA hai aura tapa bhI / bhASAntarakAra tathA sampAdaka ne inako spaSTataH 'vrata' kahA hai| isa grantha meM svarga tathA mokSaprApti rUpa phala batAye haiM / 41 jaina paramparA meM bilakula hI mela na khAnevAlI eka bAta isa grantha meM kahI hai / jaise ki___ ujjavaNavihI Na tarai kAuM jai ko vi atthaparihINo / to viuNA kAyavvA uvavAsavihI payatteNa // 42 tapa aura upavAsa ko duyyama sthAna para rakhate hue dAna tathA udyApana ko isameM adhorekhita kiyA hai| 14vI zatAbdI ke jinaprabhakRta 'vidhimArgaprapA' grantha kA sthAna jaina vidhi-vidhAnoM ke itihAsa meM vizeSa lakSaNIya hai / isa saMkalanAtmaka grantha meM unhoMne mahAvrata, aNuvrata, tapa tathA naye vrata ina sabakI vidhi vistArapUrvaka dI hai| samyaktva se Arambha karake zrAvakavrata, sAdhuvrata tathA samagra zrAvaka tathA sAdhuAcAra ko parilakSita karake inhoMne vratAropaNa kI vidhiyA~ banAyI / 43 vidhimArgaprapA meM vratoM ke saMkalpa tathA phala kA nirdeza nahIM hai tathApi udyApana kA suvistRta varNana hai / grantha meM 'vrata' zabda kA spaSTa ullekha nahIM hai, sabhI ko 'vidhi' hI kahA hai / 44 inake vrata varNana se lagatA hai ki brAhmaNa paramparA ke paurANika vratoM kA jaina paramparA ke vratoM para prabhAva par3ane lagA hai / 2010_03

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mArca 2010 111 sarvAMgasundara, nirujasiMha, kokilAvrata Adi vratoM ke nAmasAmya se yaha dRggocara hotA hai / 45 jinaprabhasUridvArA upayojita 'naivedya' zabda para bhI brAhmaNa paramparA kI muhara spaSTataH dikhAyI detI hai / 46 jaina paramparA tathA siddhAnto se nigaDita naye vratoM kA nirmANa bhI inhoMne kiyA hai| udAharaNa ke taurapara kalyANatapa, indriyajaya, kaSAyamathana, aSTakarmasUdana, samavasaraNa Adi vratoM kA nirdeza kara sakate haiM / 47 Agamokta tapoM kI duSkaratA kI tathA naye sulabha vratoM ke nirmANa kI jo bAta jinaprabhasUri ne uThAyI hai vaha jaina vratoM ke parivartana kI eka nayI dizA sUcita karatI hai - je puNa egAvalI-kaNagAvalI-rayaNAvalI-muttAvalI-guNarayaNasaMvaccharakhuDDamahalla-siMhanikkIliyAiNo tavabheyA te saMpayaM dukkara tti na daMsiyA / 48 jinaprabhasUri mugalasamrATa mahammada tagalaka ke samakAlIna the| bAdazAha para unakA acchA khAsa prabhAva thA / isa rAjAzraya ke AdhArapara unakI sAhityika pravRttiyA~ kaI dazakoM taka jArI rahI / mandiranirmANa aura mUrtipratiSThApanA inake kAla meM bahutAyata mAtrA meM huI thI / 49 ina sabase yaha lagatA hai ki jinaprabhasUrikA jaina samAja para baDA gaharA prabhAva hogA / pariNAmasvarUpa inake vratavidhAna khAlI kitAbI na rahakara pracalana meM bhI Aye hoMge / (5) vrataviSayaka sAhitya kI caturthAvasthA : 15vI zatAbdI meM jaina vratoM ne eka nayA moDa liyA / 15vI sadI kA brahmasAdhAraNakRta 'vayakahA' yaha apabhraMza bhASA meM likhita vratakathAoM kA saMgraha, vrataviSayaka sAhitya kI caturthAvasthA kA dyotaka hai / vratakathA meM mukuTasaptamI, kSIradvAdazI, ravivrata, kusumAMjali, nirjharapaMcamI Adi naye naye vrata, saMkalpa, vidhi, udyApana, jinapUjA, dAna tathA kevala aihika phala tathA svargaprApti kA varNana hai / 50 vratakathA ke bAda 16vI zatAbdI se lekara 18vI zatAbdI taka vratakathAoM ke saMgrahoM kI mAnoM bADha sI A gayI / jaina paramparA meM vratoM kA pracalana isa samaya meM bahuta hI baDhatA calA hogA / vratakathAsaMgrahoM kI racanA jyAdAtara saMskRta bhASA meM hI huI hai / DaoN. velaNakara likhita 'jinaratnakoSa' meM bahuta sAre vratakathAsaMgraho kA nirdeza hai / lekina ve isa zodhalekha ke lie 2010-03

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912 anusandhAna 50 (2) mujhe upalabdha nahIM hue| ina cAroM avasthAoM ke nirIkSaNa se hama isa niSkarSa taka pahuMcate haiM ki - sAdhuvrata tathA zrAvakavrata AgamakAla se lekara Ajataka pracalana meM Agamokta tapa prathama vidhi ke taurapara Aye aura bAda meM duSkaratA ke kAraNa sulabha vratoM meM parivartita hue / Arambha meM vrata tathA tapa kA uddiSTa karmanirjarAmAtra thA / dhIre-dhIre usameM aihika aura pAralaukikatA AyI aura anta meM mokSaphalaprApti choDakara svargataka sImita huI / jaina paramparA ke anusAra isa paMcama kAla meM jaba koI jIva isa bharatakSetra meM mokSagAmI honevAlA nahIM hai taba unakA svargaprApti taka sImita rahanA ThIka hI lagatA hai / vrata viSayaka zvetAmbarIya prAkRta sAhitya meM, digambarIya vrataviSayaka saMskRta sAhitya kI tulanA meM 'vrata' zabda kA Ama prayoga karane kA pracalana bAda meM AyA huA dikhAyI detA hai / (6) jaina vratoM ke avasthAntaroM kI kAraNamImAMsA : * hindu vratoM meM kAlAnusArI jo parivartana Aye usake anusAra jaina vratoM meM parivartana AnA bilakula svAbhAvika thA kyoMki alpasaMkhya jaina samAja bahusaMkhya hindu samAja ke samparka meM hamezA hI thA / isa sAmAjika sahajIvana kA asara jaina vratoM meM bhI dikhAyI detA hai| pravRttipradhAna hindudharma meM paurANika vrata prAyaH utsava svarUpa aura kriyAkANDAtmaka, vidhividhAnoM se bhare hue the| unake prati Ama jaina samAja kA AkRSTa honA svAbhAvika thA / jaina gRhasthAcAra meM yadyapi bAraha vrata zAmila the tathApi ve nivRttipradhAna aura amarta the / isI vajaha se gRhasthAcAra se sambandhita tapa se nigaDita tathA jaina tattvajJAna se susaMgata isa prakAra ke naye vidhividhAnAtmaka vrata jaina AcAryoM ne banAye / jaise ki 'samyaktva' ke AropaNa kI vidhi 2010_03

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mArca 2010 * bana gayI / 51 'aSTakarmatapa' mUrta kriyApradhAnarUpa lekara sAmane AyA 52 tathA 'jJAnapaMcamI', 'sugandhadazamI' Adi naye naye vrata bhI banane lage / 53 yadyapi jainadharma pradhAnatA se mokSalakSI thA tathApi gRhasthoM ke lie dhana, AyuSya, Arogya, samRddhi Adi prApta karAnevAle vratoM kI AvazyakatA jaina AcArya mahasUsa karane lage / isalie kevala pAralaukika kalyANa ke lie hI nahIM kintu aihika sukhoM kI kAmanA rakhakara bhI vratoM kI yojanA hone lagI / aihika phalakAmanAsahita kriyAoM kI yA tapa kI 'nidAnatapa' zabda se yadyapi AgamoM meM nindA kI hai tathApi socavicAra kara aura vyAvahArika dRSTikoNa apanAkara dharmAcaraNa ke prati sAmAnyoM kA mana AkRSTa karane ke lie vratoM meM parivartana A gaye / 113 prAcIna kAla se hI jainiyoM meM kuladevatA, kulAcAra, pUjana Adi ke rUpa meM vividha kathAoM kA pracalana thA / badalate kAla ke sAtha unameM se kucha rItirivAja vrata svarUpa meM parivartita hue / Adhunika kAla meM bhI zubhaprasaMga meM vinAyakapUjana (gaNezapUjana), maMgaLasAta, ghaTasthApanA, ziLAsaptamI, kuladevatAoM kA pUjana Adi paramparAoM kA pracalana dikhAyI detA hai / ina kulAcAroM ke grAnthika AdhAra sahaja upalabdha nahIM hai / tathApi pIDhI dara pIDhiyoM se inakA paripAlana hotA calA AyA hai / vratoM ke pratyakSa AcaraNa ke samaya tapa, upavAsa, mauna, svAdhyAya, japa Adi kI pradhAnatA hotI hai jo jaina siddhAnto se milIjulI hai / vrata ke pAraNA tathA udyApana meM utsava kI pradhAnatA rahatI hai / svajAti tathA anyajAtiyoM ke logoM ko bulAkara bhojana kA prabandha, prabhAvanA svarUpa bheTa vastuoM ko AdAna-pradAna pramukhatA se dikhAyI detA hai / jJAnapaMcamI vrata ke samApana meM vasunandi kahate haiM ki sahiraNNa paMcakalase purao vitthAriUNa vatthamuhe / pakkaNNaM bahubheyaM phalANi vivihANi taha ceva // 54 // 2010_03

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114 anusandhAna 50 (2) dANaM ca jahAjoggaM dAUNa cauvvihassa saMghassa / ujjavaNavihI evaM kAyavvA desaviraeNa // 55 / / udayacandraviracita sugandhadazamIkathA ke udyApanavidhi meM nimnalikhita varNana pAyA jAtA hai| jaise ki- 'jinamandira ko puSpoM se sajAnA, caMdovA tAnanA, dhvajAe~ phaharAnA, auSadhidAna denA, muniyoM ko pavitra AhAra denA, dasa zrAvakoM ko bheTavastu tathA khIra-ghRta kaToriyA Adi denA, isa prakAra kI vidhi karanA cAhie / isase puNya utpanna hotA hai / 56 upasaMhAra : hindu aura jaina vratoM kA kriyApratikriyAtmaka lekhAjokhA hamane abhItaka dekhA / aba usake upasaMhAra taka pahucate haiN| donoM paramparAo ne eka-dUsare ko prabhAvita kiyA / jyAdAtara hindu prabhAva se jaina vratoM meM parivartana aaye| lekina isa sabhI prakriyA meM jainoM ne parivartana ke sAtha-sAtha apanI alaga pahacAna bhI rakhane kA jarUra prayAsa kiyA / usapara AdhArita sAmya-bhedAtmaka nirIkSaNa upasaMhAra meM prastuta kara rahe haiM / 57 hindu tathA jaina donoM paramparAoM ke prAcIna mUla grantho meM vidhividhAna rUpa vratoM kA varNana nahIM pAyA jAtA / hindu paramparA meM prArambha meM yajJoM kI pradhAnatA thI / usake AdhAra se vrata niSpanna tathA parivardhita hue / jaina AgamoM meM mahAvrata, aNuvrata tathA tapa pradhAna the / vidhi-vidhAnAtmaka vratoM kA Arambha inhIM ke AdhAra se huA / hindao ke vrata parimita kAla ke lie haiM / mahAvrata-aNuvrata Ajanma paripAlana ke lie tathA usI ke AdhAra se AdhyAtmika unnati ke lie banAye gae haiN| bAda meM jaina paramparA meM prArambhita ravivrata, nirdoSasaptamIkathAvrata, rohiNIvrata i. parimita kAla ke lie apekSita hai| * hindu paramparA meM vrata sambandhita upavAsa cAra prakAra se hotA hai - 2010_03

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mArca 2010 * . : anazana, ayAcita, nakta ( pradoSa) tathA ekabhukta / jaina vratoM meM bhI upavAsa hI kendrasthAnI hai tathA unake upavAsa ke bhI ekAzana, Ayambila, viyagatyAga, belA, telA Adi vividha prakAra haiM / brahmacaryapAlana, madhu - madya-mAMsa kA tyAga ina bAtoM kI donoM paramparA meM vrata pAlana ke dina samAnatA dikhAyI detI hai / vrata ke udyApana ke dina hindu loga prAya: brAhmaNa, purohita ko dAna dete haiM tathA jaina loga saMgha ko dAna dete haiM / 115 donoM paramparAoM meM vrata jyAdAtara striyoM dvArA Acarita hai tathA cAturmAsa kAla meM vratoM kI vizeSa ArAdhanA kI jAtI hai / hindu paramparA meM caitra se lekara phAlguna taka vividha prakAra ke tyauhAra haiM / ve utsava ke taurapara aura vratarUpa meM parivartita karake manAye jAte haiM / vratoM kI itanI vipulatA tathA utsavI svarUpa jainoM meM nahIM pAyA jAtA | I vratoM kI saMkhyA jaise jaise baDhane lagI vaise vaise dono paramparAoM meM vratakathAoM ke saMgraha banane lage / kathAe~ bhI racI gyii| ve apanIapanI saiddhAntika mAnyatAoM se milatI-julatI thI / pUrvajanma tathA punarjanma kA jikra donoM meM bhI pAyA jAtA hai / cAndrAyaNa, kokilA, saubhAgya, Arogya, ambikA, RSipaMcamI, akSayatRtIyA, mokSadA (mauna) ekAdazI Adi hindu vratoM se nAmasAmya rakhanevAle jainavrata pAye jAte haiM / tathApi ina vratoM kA antargata svarUpa bilakula hI bhinna hai / 1 hindu vrata, dhanadhAnyasukhasamRddhyartham amukavratam ahaM kariSye', isa prakAra se saMkalpapUrvaka kiye jAte haiN| jainavrata saMkalpa ke uccAraNapUrvaka nahIM kiye jAte / pUrvollikhita jainavratoM kI tIsarI avasthA meM vrata ke phala kA jikra hone lgaa| usameM eka prakAra se saMkalpa bhI nihita hai tathApi prArambha meM saMkalpa karanA prAya: nidAnAtmaka aura niSiddha hI mAnA gayA hai / hindu vratoM meM anivArya rUpa se snAna kI AvazyakatA batAyI gayI 2010_03

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116 anusandhAna 50 (2) hai| jainoM meM yadyapi mandiramArgiyoM meM pUjA ke pahale snAna kA pracalana hai tathApi snAna aura bAhyazuddhi ko ananyasAdhAraNa mahattva nahIM diyA hai| bhAvazuddhi kI pradhAnatA batAyI gayI hai kyoMki sabhI jainaAcAra kA kendra hI bhAvazuddhi hai| hinduoM meM devatAprItyartha kiye gaye vratoM meM viziSTa dhAnya tathA zAkabhAjI se yukta bhojana naivedya svarUpa meM caDhAyA jAtA hai / jaina vratoM meM yaha paddhati pracalita nahIM hai tathA prasAda bhI bATane kI prathA prAyaH nahIM hai| donoM paramparAoM meM yadyapi pratimAoM kA pUjana kiyA jAtA hai tathApi gaNapati, gaurI, haratAlikA, rAma-rAvaNa, durgA Adi prAsaMgika pratimAoM kA nirmANa, visarjana tathA dahana hindu paramparA meM bahuta hI pracalita hai / jaina paramparA meM prAsaGgika pratimAnirmANa tathA visarjana ko bilakula hI sthAna nahIM hai kyoMki jaina dRSTi se yaha saba virAdhanA, AzAtanA, pramAdacaryA tathA anarthadaNDarUpa hai / apatyaprApti ke lie tathA pati ke dIrghAyuSya ke lie vrata rakhanA, prAyaH sabhI vratoM meM suvAsinI strI ko mahattva denA-ye saba hinduvratoM kI vizeSatAe~ haiM / jainavratoM meM inheM khAsa taurapara parilakSita nahIM kiyA jAtA kyoMki apatya kA honA yA na honA, pati kI AyurmaryAdA Adi saba bAteM karmAdhIna haiM / vrata rakhakara AyuSya baDhAne meM jaina siddhAnta vizvAsa nahIM rakhatA / / hindu smRtigranthoM meM sabhI 'prAyazcittoM' ko 'vrata' kahA hai| jaina paramparA meM 'prAyazcitta' yAne 'cheda' ko 'tapa' kahA hai / prAyazcittoM ko kendrasthAna meM rakhakara donoM paramparA meM alaga se granthoM kA nirmANa huA hai| hinduoM meM kucha vratoM ke lie purohita kI AvazyakatA batAyI hai| vividha prakAra ke homa kiye jAte haiN| kucha vrata dUsaroM dvArA karavAne kA bhI jikra kiyA gayA hai| jaina vratoM meM vrata muni kI AjJA se karate haiM / homa kA prAvadhAna bilakula hI nahIM hai aura vrata khuda 2010_03

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mArca 2010 * * hI karanA paDatA hai, dUsaroM dvArA nahIM karavAyA jA sakatA / hinduoM meM vrata vaiyaktika tathA sAmUhika donoM pAye jAte haiM / jainoM meM vaiyaktika vratoM kI pradhAnatA hai lekina upadhAnatapa, pauSadhopavAsa Adi bahuta hI kama vrata sAmUhika rUpa meM karane kI prathA hai / brAhmaNa, kSatriya Adi bheda na rakhake sabhI vargoM ke tathA jAti ke logoM ko kendrasthAna meM rakhakara hindu vrata sAmAnyataH banAye gaye haiM / tathApi kucha granthoM meM pichale daravAje se jAtibheda praviSTa huA dikhAyI detA hai / kahA hai ki viziSTa vrata meM brAhmaNa aura kSatriya eka dina kA upavAsa rakhe aura usI vrata meM vaizya tathA zUdra lagAtAra do dinoM kA upavAsa rakhe / jaina paramparA meM prAya: isataraha ke bhedabhAva dikhAyI nahIM dete tathApi apavAda svarUpa udAharaNa pAye jAte haiM / isa bhedabhAva kA AdhAra Arthika sAmarthya hai / vasunandizrAvakAcAra meM kahA hai ki jJAnapaMcamIvrata kA udyApana jo vyakti ukta prakAra se karane meM asamartha ho vaha vrata kA kAlAvadhi duganA kareM / 117 hindu dharmazAstroM meM traivarNikoM ke lie vratabandhasaMskAra kA prAvadhAna thA / isa saMskAra ke anantara unakI zikSA kA Arambha hotA thA / jaina paramparA meM zrAvakavrata grahaNa karane ke ullekha AgamoM meM milate haiM lekina vahA~ vidhipUrvaka vratagrahaNa kA vidhAna likhita rUpa meM nahIM dikhAI detA / caudahavI sadI ke jinaprabhasUri ko isakI AvazyakatA mahasUsa huii| pariNAmavaza unhoMne samyaktva - AropaNavidhi tathA sAdhu evaM zrAvakavratoM ke grahaNa kI bhI vidhi banAyI / lekina zrAvakadIkSA kI vidhi kA pracalana jaina samAja meM nahIM ho sakA / niSkarSa : hindu aura jaina vratasaMkalpanAoM ke Arambhabindu alaga-alaga haiM / ahiMsA, satya Adi ucca mAnavIya mUlyoM ko jainoM ne sAdhu tathA zrAvakAcAra meM yAvajjIvana sthAna diyA / unheM hI AdhyAtmika unnati kA AdhAra mAnA / vaidika tathA vedottara kAla meM kartavyasvarUpa varNAzramadharma dainandina tathA yAvajjIvana 2010_03

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118 anusandhAna 50 (2) AcAra meM puSpita-phalita nahIM huA / liGgabheda, jAtibheda, purohitapradhAnatA Adi kAraNoM se tathA jaina aura bauddhoM dvArA kiye gae tIvra vaicArika saMgharSoM se sarvasamAvezaka, vidhividhAnAtmaka patra-puSpa-hiraNya-suvarNa-pratimApUjana-visarjana, naivedya, prasAda, udyApana, dAna Adi atIva AkarSaka rUpa meM nayA sAmAjika pahalU lekara hindu purANoM dvArA vratoM kA pracalana huA / jaina AcAryoM ko upavAsa, tapa, nivRttipradhAna, nIrasa dharmavyavahAra meM parivartana lAne kI atyadhika AvazyakatA mahasUsa huI / ihalaukika sukhasamRddhi aura svargaprApti ko najaraaMdAja na karate hue gyArahavI sadI se lekara paMdrahavI sadI taka jainoM meM bhI vidhividhAnAtmaka vratoM kA khUba pracAra huA / zvetAmbara aura digambara donoM sampradAya mandira aura pratimA nirmANa, pUjA-pratiSThA, vidhividhAna, yantra-mantra meM nimagna hue / solahavI sadI meM gujarAta meM lauMkAzAha nAmaka dhArmika zrAvaka ne ina saba naye karmakANDAtmaka dharma ke viruddha jaina-jAgRti kI tathA 'sthAnakavAsI' sampradAya kA Arambha kiyaa| mandira, pUjA, pratiSThA tathA nAnAvidha vidhividhAnAtmaka vratoM ko haTAkara mUlagAmI, siddhAntapradhAna jaina dharma kI ora kucha cintanazIla vyaktiyoM kA jhukAva baDhA / prAyaH isI samaya hinduoM meM paurANika dharmAcAra se Ubakara eka svayambhU amUrta Izvara ko pradhAnatA denevAle zIkhasampradAya kA udaya aura prasAra hone lagA / rAma, kRSNa, viThThala Adi eka mUrta Izvara kA nAmasaMkIrtana tathA bhakti inapara AdhArita sampradAya udbhUta hue / bhAratIya saMskRti ke bahupeDI AyAmoM kA kriyApratikriyAtmaka silasilA Arambha se lekara Ajataka jArI hai| 'vratasaMkalpanA' ko kendrasthAna meM rakhakara agara hindu aura jaina dhArmika AcAroM kA parIkSaNa kareM to uparyukta lekhAjokhA sAmane ubharakara AtA hai| sandarbha 1. dharmazAstrAcA itihAsa (uttarArdha) pR. 159-161 2. atharvaveda 11.7.6; zatapatha brAhmaNa 10.1.2.4; mahAbhArata 1.64.42; 2.20.4; 3.10.3; 12.24.17; vAmaNapurANa 62.38; skandapurANa 1.3.11.66 3. dharmazAstrAcA itihAsa (uttarAdha) pR. 162 2010_03

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mArca 2010 119 4. manusmRti adhyAya 11 prAyazcittavidhi pa. 388 se 517 yAjJavalkyasmRti, prAyazcittaprakaraNa (5) pR. 388 se 517 5. mahAbhArata 2.11.18 (127*); 5.43.12; 6.103.78; 12.36.19 6. yoga-darzana 2.30,31 7. AcArAMga cUlikA 15.42, 43, 49, 50; sUtrakRtAMga 1.2.57; sthAnAMga 3.524 / 5.1; uttarAdhyayana 19.10, 28, 89; 20.39; 21.12; Avazyaka 4.3., 8, 9; 5.2 8. dharmazAstrAcA itihAsa (uttarArdha) pR. 167, 171 9. dharmazAstrAcA itihAsa (uttarArdha) pR. 166 10. uttarAdhyayana 12.17; 14.12; 25.30; dhammapada 26.23; suttanipAta cULavagga, 7 vA brAhmaNadhammikasutta 11. mahAbhArata zAMtiparva 346.10, 11 12. RSibhASita-nArada nAmaka prathama adhyayana 13. manusmRti 5.155; 8.18; 9.334, 335; 10.121 se 126; 11.13 14. dharmazAstrAcA itihAsa (uttarArdha) pR. 167, 169 15. uttarAdhyayana adhyayana 12, adhyayana 14, adhyayana 25; dhammapada adhyayana 26 16. upAsakadazA 1.23; aupapAtika pR. 357, 358, 474-483; vasunandizrAvakAcAra gA. 207 se 220 17. dhammapada 18.12; suttanipAta cULavagga, 14vA dhammikasutta pR. 95 se 101 18. dharmazAstrAcA itihAsa pR. 169 19. dharmazAstrAcA itihAsa pR. 160 20. uttarAdhyayana 19.25-31; tattvArtha 7.1 21. tattvArtha 7.1 22. tattvArtha 7.2; AcArAMga cUlikA 15.42,43; sUtrakRtAMga 1.2.57; sthAnAMga 5.1.; uttarAdhyayana 20.39; 21.12; Avazyaka 4.8 se 12 / 23. AcArAMga cUlikA, uttarAdhyayana, dazavaikAlika, chedasUtra, mUlAcAra, bhagavatIArAdhanA, upAsakadazA, zrAvakaprajJapti, ratnakaraNDakazrAvakAcAra, vasunandizrAvakAcAra, purUSArthasiddhyupAya 24. bhAratIya saMskRti meM jaina dharma kA yogadAna pR. 18,19 25. antagaDa varga 8; aupapAtika pR. 163-172 26. sthAnAMga 3.385; samavAyAMga 3.3; bhagavatI 14.71; jJAtAdharmakathA 1.16.113; 2010_03

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120 1.16.327(1). 27. AcArAMgacUlikA, uttarAdhyayana, dazavaikAlika, chedasUtra, mUlAcAra, bhagavatI ArAdhanA, upAsakadazA, zrAvakaprajJapti, vasunandizrAvakAcAra 28. jJAtAdharmakathA 1.1.96; 1.2.12 29. varAMgacarita 30.52 30. varAMgacarita 11.40; 13.39; 15.121; 24.106; 30.44 31. varAMgacarita 23.77 se 82 32. varAMgacarita 23.77, 83 33. harivaMzapurANa pR. 423 se 443 34. AdipurANa parva 7 35. uttarapurANa parva 67.358 se 384 36. uttarapurANa 67.373 37. jJAnapaMcamIkathA 1.364 38. jJAnapaMcamIkathA 1.339 se 378; 2.125 4.125, 7.42, 43, 93 se 97 39. jJAnapaMcamIkathA 1.494 se 496, 2.50 se 57 40. sugandhadazamIkathA prathama sandhI 41. vasunandizrAvakAcAra gA. 353 se 381 42. vasunandizrAvakAcAra gA. 359 43. vidhimArgaprapA 44. vidhimArgaprapA pR. 25 se 29 45. vidhimArgaprapA pR. 25 paMkti 17, 19 46. vidhimArgaprapA pR. 27 paMkti 1 47. vidhimArgaprapA pR. 25 paMkti 3, 29, 31, 32, pR. 26 paMkti 2, 4 48. vidhimArgaprapA pR. 29 paMkti 25, 26 49. vidhimArgaprapA, saMkSipta jIvana caritra pR. 1 se 24 anusandhAna 50 (2) 50. vratakathA 51. vidhimArgaprapA pR. 1 se 3 52. vidhimArgaprapA pR. 26 paMkti 1 se 3 53. jJAnapaMcamIkathA; sugandhadazamIkathA 54. vasunandizrAvakAcAra gA. 357 55. vasunandizrAvakAcAra gA. 358 2010_03

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mArca 2010 121 56. sugandhadazamIkathA 1.12 57. hindu vratoM ke varNanAtmaka svarUpa ke lie 'vrataziromaNI' kitAba kA AdhAra liyA hai| sandarbha-grantha-sUci 1. antakRddazA (antagaDadasA) : anuvAdaka-ghAsIlAlajI ma., jaina prinTiMga presa, 1980 2. AcArAMga cUlikA : aMgasuttANi 1, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna) vi.saM. 2031 3. AdipurANa : anuvAdaka-ghAsIlAlajI ma. jaina zAstroddhAra samiti, rAjakoTa. 1959 4. Avazyaka (Avassaya) : muni puNyavijaya, mahAvIra vidyAlaya, mumbaI, 1977 5. aupapAtika (uvavAI) : anuvAdaka-ghAsIlAlajI ma. jaina zAstroddhAra samiti, rAjakoTa 1959 6. uttarapurANa : guNabhadrAcArya, saM. pannAlAla jaina, bhAratIya jJAnapITha, kAzI, 1954 7. uttarAdhyayana (uttarajjhayaNa) : jaina saMskRti rakSaka saMgha, sailAnA, 1992 8. upAsakadazA (upAsakadasA): (mitAkSarAsArAsaha), bhASAntara-viSNuzAstrI bApaTa, dAmodara tryaMbaka jozI, puNe RSibhASita (isibhAsiya) : saM. vinayasAgara, prAkRta bhAratI akAdamI, jayapura, 1988 10. jJAtAdharmakathA (nAyAdhammakahA) : aMgasuttANi 3, A. tulasI, jaina vizva bhAratI, lADanUM (rAjasthAna) vi.saM. 2031 11. jJAnapaMcamIkathA (NANapaMcamIkahA) : mahezvarasUrikRta, siMghI jainazAstra vidyApITha, mumbaI, 149 12. tattvArtha : viveka-paM. sukhalAla saMghavI, pArzvanAtha vidyApITha, vArANasI, 2001 13. dazavaikAlika (dasaveyAliya) : anuvAdaka-ghevacaMdajI bATiyA, jaina prinTIMga presa, sailAnA, 1983 14. devIbhAgavata : khaNDa 1, saM. A. zrIrAma zarmA, saMskRta saMsthAna, barelI, 1968 15. dharmazAstrAcA itihAsa : DaoN. kANe, mahArASTra rAjya sAhitya va saMskRti maNDala, 1967 16. dhammapada : anuvAdaka-DaoN. bha.ga.bApaTa, dhamma buksa prakAzana, 2001 17. nAradapurANa : (khaNDa 1, 2) saM.paM.zrIrAma zarmA, saMskRta saMsthAna, barelI, 1971 ___ 2010_03

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122 anusandhAna 50 (2) 18. pAtaMjalayogaH pataMjalikRta,gItApresa, gorakhapura 19. bhagavatI (bhagavaI) : aMgasuttANi 2, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna) vi.saM. 2031 20. bhaviSyapurANa : (khaNDa 2) saM. paM. zrIrAma zarmA, saMskRta saMsthAna, barelI, 1969 21. bhAratIya saMskRti meM jainadharma kA yogadAna : DaoN. hIrAlAla jaina, madhyapradeza zAsana sAhitya pariSad, bhopAla, 1962 22. manusmRti : bhASAntara-viSNuzAstrI bApaTa, zrI gajAnana buka Depo, puNe 23. mahAbhArata : saM. zrIpAda dAmodara sAtavalekara, 1979 24. yAjJavalkyasmRti : (mitAkSarAsArAsaha), bhASAntara-viSNuzAstrI bApaTa, dAmodara tryaMbaka jozI, puNe 25. vayakahA : brahmasAdhAraNa, saM. bhAgacandra jaina bhAskara, rAjasthAna vizvavidyAlaya, jayapura, 1985 26. varAMgacarita : jaTAsiMhanandiviracita, saM. e.en.upAdhye, mANikacandra digambara jaina granthAlaya samiti, mumbaI, 1938 27. vasunandizrAvakAcAra : vasunandikRta, saM. hIrAlAla jaina, bhAratIya jJAnapITha, kAzI, 1952 28. vidhimArgaprapA : jinaprabhasUrikRta, saM. jinavijaya, nirNayasAgara presa, mumbaI, 1941 29. vrataziromaNI : zrInivAsa deziMgakara, pra. zAlinIbAI deziMgakara, miraja, 1977 30. sugandhadazamIkahA (sugandhadasamIkahA): udayacandrakRta, saM. hIrAlAla jaina, bhAratIya jJAnapITha prakAzana, 1966 31. suttanipAta : saM. DaoN. bhikSu dharmarakSita, motIlAla banArasIdAsa pablizarsa, dillI, 1995 32. sUtrakRtAMga (sUyagaDa) : aMgasuttANi 1, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna) vi.saM. 2031 33. sthAnAMga (ThANa) : aMgasuttANi 1, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna) vi.saM. 2031 34. harivaMzapurANa : jinasenakRta, saM. pannAlAla jaina, bhAratIya jJAnapITha, kAzI, 1944 35. harivaMzapurANa : (khaNDa 1), saM.paM. zrIrAma zarmA, saMskRta saMsthAna, barelI, 1968 C/o. jaina ceara . pUNe vizvavidyAlaya, pUNe (mahArASTra) 2010_03

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ArSabhI vidyA : paricaya ma. vinayasAgara isa avasarpiNI ke prathama nRpati, prathama anagAra, prathama kevalI aura prathama tIrthaMkara bhagavAn RSabhadeva hue / AvazyakacUrNi, jambUdvIpaprajJapti aura kalpasUtra meM inake lie 'arahA kosalie usabhe' vizeSaNa prApta hotA hai| bhAgavata purANa meM inheM mahAyogirAT kahA gayA hai| bhagavAn RSabha jIvana-vyavahAra kI samasta kalAoM ke pravartaka mAne gaye haiN| ve vaMzasthApana, kRSi, kumbhakAra, pAkakalA, vivAha, lekhana, yuddha, zastra, rAjanIti se lekara munivRtti aura AtmasAdhanA ke mArgadarzaka rahe haiM / prabhu RSabha ne kevalI banane ke pazcAta kyA dezanA dI thI ? kina siddhAntoM kA pratipAdana kiyA thA ? samaya kA dIrghakAlIna vyavadhAna hone ke kAraNa usakA koI svarUpa prApta nahIM hotA hai| hA~, ahiMsAdi sArvabhauma siddhAntoM kA pariSkRta svarUpa antima tIrthaMkara mahAvIra kI dezanA/siddhAntoM meM avazya lakSita hotA hai| ____ kahA jAtA hai ki RSabhaputra bharatacakrI SaTkhaNDa vijaya kara svarAjya meM lauTe to cakraratna ne AyudhazAlA meM praveza nahIM kiyA / kAraNa khojane para yaha anumAna kiyA gayA ki 'SaTakhaNDa vijaya ke pazcAt bhI svayaM ke 99 laghubhrAtAoM ne adhInatA svIkAra nahIM kI hai, vaha apekSita hai / ' bharata ne samasta bhAiyoM ke pAsa adhInatA svIkRti hetu rAjadUta bheje / 98 bhAiyoM ne vicAravimarza karane ke pazcAt apane pitA RSabha se nirdeza prApta karane hetu unakI sevA meM upasthita hokara samayAnurUpa nirNaya dene kA anurodha kiyA / prabhu RSabha ne saMsAra aura rAjyavaibhava kI nazvaratA kA pratipAdana karate hue unheM bodhamaya dezanA dii| isa dezanA se pratibuddha hokara 98 bhAiyoM ne apane pitA bhagavAn ke caraNoM meM pravrajyA grahaNa kI / prabhu RSabha kI ukta dezanA dvitIya aMga sUtrakRtAMga ke prathama zrutaskandha ke dvitIya vaitAlIya nAmaka adhyayana meM bhagavAn mahAvIra dvArA upadiSTa hai / bhASAvidoM kI dRSTi se isa aMga kI bhASA cauvIsa sau varSa prAcIna hai| isI paramparA meM AdinAtha-dezanA (prAkRta) aura yugAdi-dezanA (saMskRta) prApta hai| 2010_03

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124 anusandhAna 50 (2) ArSabhI vidyA vibhu AdinAtha prarUpita siddhAntoM ke sambandha meM eka hastalikhita grantha prApta hotA hai, jisakA nAma hai 'ArSabhI vidyA' / granthakAra ne isakA pUrNa nAma diyA hai 'atharvopaniSatsu vidyAtattve bhAratIyopadeze' / isake prathama adhyayana sUtra saMkhyA 4 meM 'ArSabhA''rhatI vidyAM' diyA hai| ArSabhI arthAt RSabha kI vidyA/ dezanA hone se yaha nAma upayukta bhI hai / lekhaka ne ise atharva kA upaniSat likhA hai / isakA kAraNa yahI pratIta hotA hai ki arvAcIna samasta upaniSat atharva ke antargata hI Ate haiM / RSabha bhAgavata paramparA mAnya AThaveM avatAra hone se unakI tattvamayI vidyA/upadeza samasta bhAratIyoM ke lie grAhya/upAdeya ho isa dRSTi se upayukta hI hai / kisI paramparA kA nAma na lekara kevala 'bhAratIya' zabda kA prayoga bhI atyadhika mahattvapUrNa hai / granthakAra isake praNetA kauna haiM ? isakA isa grantha meM kahIM ullekha nahIM hai, kintu isake paMcamAdhyAya ke sUtrAMka eka meM 'athAto nigamasthiti-siddhAnta-siddhopamAnAM dharmapathasArthavAhAnAM yugapradhAnAnAM caritrakauzalyaM varNayAmaH' kahA hai| isameM ullikhita 'nigama' zabda se katipaya vidvAnoM kA abhimata hai ki zvetAmbara mUrtipUjaka paramparA meM tapAgaccha meM AcArya indranandisUri hue haiN| vicArabheda ke kAraNa inase nigama sampradAya kA prAdurbhAva huA / isalie inheM 'nigamAvirbhAvaka' vizeSaNa se sambodhita bhI kiyA gayA hai| indranandisUri zrIlakSmIsAgarasUri ke ziSya the| lakSmIsAgarasUri kA janma 1464, dIkSA 1477, AcAryapada 1508 aura gacchanAyaka 1517 meM bane the / ataH indranandi kA samaya bhI 16vIM zatI ke do caraNa arthAt 1501 se 1550 ke lagabhaga mAna sakate haiM / yadi yaha grantha inhIM kA mAnA jAya to isa grantha kA racanA-kAla bhI 16vIM zatAbdI kA pUrvArdha hI hai / inake isa prakAra ke kaI grantha bhI prApta hote haiM : 1. bhavyajanabhayApahAra 2. paMcajJAnavedanopaniSad 3. bhAratIyopadeza 4. vidyAtattva nigama-stava 6. vedAnta-stava 7. nigamAgama 2010_03

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mArca 2010 125 grantha-paricaya isa grantha meM pA~ca adhyAya haiM jinakA saMkSipta paricaya isa prakAra hai : prathama adhyAya - isa adhyAya meM 26 gadya sUtra haiM / (1-2) prArambha meM vRSa zabda kI vyutpatti dete hue kahA hai ki, vRSabhadarzana kA adhyetA evaM AcAraka caudaha guNasthAnoM kA ArohaNa karate hue zAzvata siddha sukha ko prApta karatA hai, ata: 'ArSabhI AhatI vidyA' kI upAsanA karo, jisase duranta mRtyu patha ko pAra kara jaaoge| (3-5) sarvaprathama Atmatattva ko phcaano| karma nirjarA ke lie tIna tattva pradhAna haiM :- gurutattva, devatattva, dharmatattva / inameM prathama gurutattva hai / gurutattva kA varNana karate hue likhA hai :- aparigrahI, nirmama, Atmatattvavid, chattIsa guNoM se yukta guru hI ArAdhanIya hotA hai| (6) vaha ArSabhAyaNa rAgAdinivRtta, guNavAna, gurunirdezapAlaka aura dvAdazAMgI vidyA kA pAraMgata hotA hai| aise hI ArAdhya gurutattva kI dezavratiyoM ko upAsanA karanI cAhie / (7-8) zramaNopAsaka ke lie vividha vijJAna, atizaya zruta-avadhi, kAla-jJAna vettA yugapradhAna hI sevya hai| (9) jo ISat dvAdazAMgIvettA haiM, kSetra-kAlocita vratacaryA kA pAlana karate haiM, svadharma sattA rUpa siddhAnta kA pratipAdana karate haiM, una zramaNoM kA upadeza hI dezikoM ko zravaNa karanA cAhie aura AjJAnusAra hI AcaraNa karanA cAhie / (10-11) svAtmajJAnavid kovida dezavRtti-parAyaNa guruprAsAda se hI saMsAra sAgara se pAra hote haiM, ata: Adya gurutattva hI karmanirjarA kA kAraNa hai / (11) isIlie bhagavAna Adideva ne kaivalyaprApti ke pazcAt vAcaMyamoM kI manaHzuddhi, janopakAra aura vizvahita ke lie gurutattva kA pratipAdana kiyA hai / (12) durdamanIya moha ko jAnakara dezavRtti-dhAraka kaThoratApUrvaka sarvadA AcAmla tapa karate hue dvAdazAMgI vidyA kA zravaNa kare / (13) saMyatAtmA mumukSu Avazyaka karma ke pazcAt paMcamuSTi luMcana kara, parigraha tyAgakara, gurukulanivAsI hokara, AjJApAlaka hokara, niravadya bhikSAgrahaNa karate hue antevAsI banakara dvAdazAMgI kA adhyayana kare / ___ 2010_03

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126 anusandhAna 50 (2) (14) 36 guNadhAraka hote hue bhI apakva yogI mAnya nahIM hotA hai| pati kI AjJA binA mumakSiNI ko bhI dIkSA na de / pati kI AjJA se sAdhvI bnaaye| (15) kAlacakra kI gati se mahanIyatama saMyamabhAra vahana karane meM akSama hokara isa mArga kA tyAga kreNge| mRSopadeza-kuzala AsurAyaNa dvija vedavAkyoM kA viparIta artha kara guru baneMge / isase zreSTha dharma kA nAza hogaa| (16) tIrthaMkaroM ke abhAva meM bhI mahAdeva kSetra (mahAvideha kSetra) meM yaha dvAdazAMgI askhalita rUpa se duranta kAlaglAni kI nirnAzikA banI rahegI / (17) isa kSetra meM antima tIrthaMkara mahAvIra ke pazcAt 21 hajAra varSa taka yaha dvAdazAMgI zanaiHzanaiH kSINa hotI jAegI / antima kevalI jaMbU svAmI ke nirvANa ke pazcAt kAlavega ke kAraNa muktidvAra banda ho jAegA / (18) AgAmI cauvIsI ke samaya punaH zuddhamArga ke prarUpaka guru hoNge| ataH dezavRttiyoM ko aise guru kI hI upAsanA karanI cAhie / (19) dvAdazAMgIdhAraka zuddha-cAritrika guruoM ke abhAva meM pippalAda Adi RSi zrutivAkyoM ke viparIta artha kI pratipAdanA kareMge / (20) cAritraparAyaNoM ke abhAva meM zAsana kI durdazA ho jAegI / (22-23) daizika ekAdaza pratimA vahana karate hue tapoyoga meM pravRtta ho aura arhat pratimAoM kI arcanA kareM / (24) sAdhujana varSA ke abhAva meM bhI eka sthAna para cAturmAsa kreN| sAMvatsarika pratikramaNa hetu pAMca dina taka paryuSaNA kI ArAdhanA kareM / zuddha dharma kI ArAdhanA karane vAle hI arhat dharma ke adhikArI hote haiM aura vaha hI virajaska hote haiN| dvitIya adhyAya - isameM deva tattva kA varNana 38 gadya sUtroM meM hai| zramaNopAsaka prAtaH sAmAyika kareM, doSoM ke parihAra nimitta pratikramaNa kreN| nitya naimittika kArya ke pazcAt caityavandana kareM / jinapUjana kI paddhati batalAte hue kahA hai :- candanacUrNa se pUjana kara paMca parameSThiyoM ke guNoM kA ciMtana karate hue bhAvastavanA kara namana kareM / zAzvata 2010_03

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mArca 2010 127 caityoM ko namana kareM / aSTApada tIrthasthita RSabhAdi vardhamAna cauvIsa tIrthaMkaroM ko sASTAMga namaskAra kareM / (14) atIta, vartamAna aura anAgata arhatoM, kevaliyoM, siddhoM aura bharata, airavata, mahAvideha kSetra meM vidyamAna sAdhuoM ko namaskAra kareM / devArcana hetu snAnAdi kara zuddha dhotI pahanakara, zuddha uttarIya vastra dhAraNa kara gRhacaitya meM dakSiNa caraNa se praveza kareM / (20) mandira meM praveza kara dharaNendra Adi sevita pArzva pratimA kA, ekAgra mana se nirIkSaNa kareM / (21) pratimA kA morapicchI se sammAna kareM / parikara yukta pratimA ko caMdana mizrita jala se snapita kareM / ghRta dIpa jalAkara candana kA vilepana kareM / alaMkArAdi se vibhUSita kareM / puSpa pUjA kareM / gIta gAna kareM / sugaMdhita dhUpa karane ke pazcAt AratI utAreM / tadanaMtara ghaNTA bajAyeM aura vividha vAditroM ke sAtha saMgItamaya prabhu kI stuti kareM aura prabhu ke samakSa nRtya kareM / mandira se nikalate samaya dvAra para yAcakoM ko dAna dekara ghara AyeM aura svadharmI bandhuoM ke sAtha atithi saMvibhAga kA pAlana karate hue niravadya AhAra kareM / _ (30) maMgala caitya paryupAsanA rUpa dharma ke samAna anya koI sukRta nahIM hai / navama pUrva meM bhI ise hI sudharma batalAyA hai| (31) kevalI bhagavaMta siddhAntoM meM cAra mahAmaMgala kahate haiM - arahaMta, siddha, sAdhu aura arhata dharma kA zaraNa svIkAra kare / ina cAroM mahAmaMgaloM kA chaThe pUrva meM varNana prApta hai / (33) dezavirati dravya tathA bhAva pUjA kare aura saMyamI kevala bhAva pUjA kreN| ____ bAdarAyaNa, RSi kUpa, arbudagiri aura aSTApadAdi sthAnoM meM dhyAnasAdhanA karane para sAdhaka viraja aura tamarahita hotA hai / (37) zuddha samyaktvadhArI isa devatattva kI ArAdhanA kara dhArmika hokara vItarAga banatA hai| tRtIya adhyAya - tRtIya adhyAya meM 16 gadya sUtra haiM jinameM dezavratadhAriyoM ke vratoM kA vivecana hai| samyaktva dhAraNa karane vAlA upAsaka bAraha vratoM ko grahaNa karatA hai / niraticArapUrvaka vratoM kA pAlana karate hue antimAvasthA meM nirjarA hetu upAsaka kI 11 pratimAoM ko vahana karatA hai / 2010_03

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128 anusandhAna 50 (2) ina ekAdaza pratimAoM kA vivecana upAsakadazA sUtra meM varNita kA hI isameM vistAra se nidarzana hai / anta meM likhA hai ki 11vIM pratimAdhAraka gRhI bhI mukti pada ko prApta karatA hai / 12vI pratimA to yugapradhAna yogI puruSa hI vahana karate haiN| caturtha adhyAya - isa adhyAya meM jIva ke bandha-mokSa kA vivecana karate hue granthibheda ke pazcAt samyaktva prApti se lekara sayogI kevalI evaM ayogI kevalI paryanta kA vistRta varNana hai / yaha sArA varNana pUrvAcAryoM dvArA racita sAhitya meM prApta hotA hI hai / isameM sayogI kevalI ko jIvanamukta cAritrayogI zabda se bhI abhihita kiyA hai| pA~cavAM adhyAya - yaha nava gadya sUtroM meM hai| isameM kahA gayA hai ki tIrthaMkaroM evaM kevaliyoM ke abhAva meM sarvajJakalpa zrutakevalI yugapradhAna hI dharmapatha kA saMcAlana karatA hai| mahAvIra ke 21 hajAra varSa ke zAsana meM sudharmasvAmIjI se lekara duppasaha paryanta do hajAra cAra yugapradhAnAcArya hoMge / tatpazcAt dharma kI mahatI hAni hogI aura isI bIca avidyA aura asatya kA bola-bAlA hogaa| tatpazcAt AgAmI utsarpiNI meM padmanAbha tIrthaMkara hoMge / unake samaya meM punaH susAdhu hoMge jo zAstra-sammata sAdhvAcAra kA pAlana kareMge / 36 guNa yukta hoNge| 47 doSa rahita AhAra grahaNa kareMge aura yugapradhAna pada ko dhAraNa karane vAle sarvajJa tulya hoMge / (4) - bhagavAn mahAvIra ke kucha samaya pazcAt kevaliyoM kA abhAva hone se parihAra-vizuddhi Adi cAritroM kA abhAva ho jAegA / zruta jJAna kI kramazaH kSINatA ko dekhakara Arya dharma kI rakSA hetu yugapradhAna AryarakSita cAroM anuyogoM ko pRthak-pRthak kareMge / kaI mahAmuni sindhu-gaMgA ke madhya bhAga ko chor3akara anya dizA-vidizAoM meM cale jAyeMge aura punaH idhara nahIM AyeMge / sindhugaMgA ke madhya meM rahane vAle zrutadhara AcArya mahAn tapazcaryA kareMge aura dharmodyota kreNge| kaSAyavairi munigaNoM se cAndrakula kA AvirbhAva hogA / zramaNopAsakoM ko aise hI yugapradhAna, zruta, kovida AcAryoM kI upAsanA karanI cAhie / dvAdazAMgI Adi vidyAoM ko jAnakara jo isake anusAra AcaraNa karate haiM ve vidvAn viraktatama hokara sudhAsAgara ko prApta karate haiM / 2010_03

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mArca 2010 129 bhASA aura zailI - isakI bhASA saMskRta hI hai| yatra tatra vaidika saMskRta ke bhI zabdoM ke darzana hote haiM / isa grantha kI prAcInatA pramANita karane hetu racanAkAra ne isakI zailI upaniSad kI zailI rakhI hai, jaise- "athAtaH saMprapadyema, pUrva ha vA taiH, iti zruteH, ye ca ha vA, sa zikhA sUtravatA, na tasmin dharme svAdhikAriNo dharmadruhaH, na dveSakadvid, sakalaM bhadramaznute jAyeva patyuH' Adi / niSkarSa1. isa RSabha vANI meM sarvatra yahI ullekha prApta hotA hai ki bhagavAn RSabha ne aisA kahA hai| yahA~ isa RSabhavANI meM koI nayA dArzanika cintana yA koI viziSTa bAta kA aMkana nahIM hai, jo hai so vaha bhagavAn mahAvIra kI paramparA meM pratipAdita aura pUrvAcAryoM dvArA prarUpita deva-guru-dharma tattva kA hI vivecana hai| hA~, yahA~ yaha vaiziSTya avazya prApta hotA hai ki tattvoM meM deva ke sthAna para prathama gurutattva kA vivecana hai / gurutattva meM sadguru lakSaNa, devatattva meM vItarAga deva kA lakSaNa aura pratimA pUjana evaM dharma tattva meM navatattva, aNuvrata, mahAvrata aura guNasthAna kA vivecana hai| zrAvaka kI 11 pratimAoM kA varNana upAsakadazA sUtra aura guNasthAnoM kA varNana karmaprakRti Adi granthoM se vivecita hai| paMcama adhyAya meM jo bhagavAn ke zrImukha se bhaviSyavANI hI karavA dI hai, jisameM antima tIrthaMkara mahAvIra, paMcama Araka aura usakA svarUpa, AgAmI utsarpiNI meM padmanAbha tIrthaMkara, jambU ke pazcAt mokSadvAra banda, 2004 yugapradhAna, antima AcArya duppasaha, cAndrakula aura AryarakSita dvArA anuyogoM kA pRthakkaraNa Adi kA ullekha bhI ho gayA hai| yaha samagra varNana tIrthodgAlikaprakIrNaka evaM vyavacchedagaNDikA meM prApta hotA hai| 2. isa grantha meM lekhaka ke nAma kA kahIM bhI ullekha na hone para bhI 'nigama' zabda se hamane lekhaka kA nAma indranandisUri kI sambhAvanA kI hai / lekhaka ne nAmollekha na kara, ise atharva kA upaniSad kahakara, upaniSad zailI ke anukaraNa para racanA kI hai| sthAna-sthAna para zruti kA ullekha kara aura mahAvIra zAsana ke sudharmasvAmI, jambUsvAmI aura AryarakSitasUri ko chor3akara kisI bhI prabhAvaka yugapradhAna AcArya kA nAmollekha na kara ise prAcInatama - 2010_03

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130 anusandhAna 50 (2) 7, 8vIM sadI kI racanA pramANita karane kA prayatna avazya kiyA hai| kintu, dvitIya adhyAya meM pratimArcana meM vastrAbhUSaNoM kA ullekha kara svataH hI siddha kara diyA hai ki yaha racanA prAcIna na hokara 15vIM, 16vIM sadI kI hai| grantha kA avalokana karane para yaha spaSTataH siddha hotA hai ki isakA lekhaka pAraMgata vidvAn brAhmaNa hogA / bAda meM jaina muni/AcArya banakara jaina darzana kA bhI praur3ha vidvAn banA / Agama-nigama, dvAdazAMgI ko zruti, devatattva kI apekSA gurutattva kA prathama pratipAdana, pippalAda-AsurAyaNa Adi RSiyoM kA ullekha, dhyAna kendroM ke lie bAdarAyaNa, RSi kUpa, bhArgava kUpa, arbuda Adi kA ullekha, gurukula nivAsI, Aryadharma, sayogI kevalI ko jIvanamuktacAritra yogI, mahAvideha kSetra ko mahAdeva kSetra aura aupaniSadika vijJAnaghana, virajaska, vitamaska, sASTAMga Adi zatAdhika zabdoM ke prayoga isake pramANa meM rakhe jA sakate haiN| 4. adhyAya eka meM sAMvatsarika pratikramaNa hetu paMca divasIya paryuSaNa parva ArAdhanA karane kA ullekha hai| jabaki paryuSaNA parva ATha divasa kA mAnA gayA hai| sambhava hai isa AcArya kI nigama paramparA meM paryuSaNa pAMca dina kA hI hotA hogaa| maulika cintana na hote hue bhI upaniSad zailI meM grathita 'ArSabhI vidyA' maulika grantha hai / adyAvadhi isakI eka mAtra prati hI upalabdha hai jo khaNDita aura azuddha bhI hai| ataH isake khaNDita pAThoM kI pUrti kara evaM saMzodhana kara isakA prakAzana avazya kiyA jAnA cAhie / prati paricaya : yaha grantha adyAvadhi amudrita hai| isakI eka mAtra durlabha hastalikhita prati rAjasthAna prAcya vidyA pratiSThAna ke kSetrIya kAryAlaya, jayapura ke zrIpUjya zrIjinadharaNendrasUri saMgraha meM parigrahaNAMka 7972 para surakSita hai| sAIja 31.7 x 12.7 se.mI. hai| patra saM0 10, paMkti 17, akSara 60 hai / lekhana azuddha hai| kinAre khaNDita hone se pATha khaNDita ho gaye haiN| prAnta puSpikA meM lekhana saMvat isa prakAra diyA hai :- 'zrIpattane saM0 1554 varSe // zubhamastu / ' - C/o. prAkRta bhAratI, jayapura 2010_03 .

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Models of Conflict - resolution and Peace in Jain Tradition* Dr. Nalini Joshi INTRODUCTION: In spite of using the word "Jainism', the title of the paper contends the word "Jain Tradition' which is very significant. If we try to search the models of Conflict-resolution and Peace in Jain environment, we see that these models are pervaded in the Jain way of conduct, in Jain society, in their pattern of observing religious practices, festivals and celebrations, in their history, in their Socio-political reactions, in Jain Art and Sculpture and in Jain Literature. All these aspects put together suggest that Jainism is not a mere philosophical system but a full-fledged tradition flourished in India, long back before the advent of Buddhism. THREE INHERITED MODELS IN REPRESENTING JAINISM: In the first model, Jainism is re-presented as a negligible sister-system of Buddhism, as an essentially marginal unimportant heterodox group. This model is best seen in the countless references to the Jainas in the compound, "Buddhists and Jainas" and so on. The assumption is that by understanding something of the Buddhists, one know all one needs to know about their 'darker reflection' - the phrase used by Louis Renou.' In the second model, Jainism is represented as a minority ascetic tradition; it is incapable of influencing political institutions or developing a mass popular following. The Jain tradition is characterized as boringly ascetic, austere, unimaginative and so forth. In the third model, 'pure' Jainism is defined as * Research paper presented in the National Seminar jointly organised by Centre for studies in Buddhism and Department of Buddhist studies, University, PUNE. 2010_03

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132 anusandhAna 50 (2) conservative and unchanging and all innovations are portrayed as degenerations. Original Jainism is the essence and historical Jainism consists in falling away from that essence. In this model, all innovation is ascribed to Hinduism, which is a dynamic and changing tradition. According to this model, influence moves in only one direction, from active Hinduism to passive Jainas. Thorough study of 'Pure Jainism' and 'Historical Jainism' reveals a different picture. Jainism is one of the most ancient of India's indigenous traditions and the oldest of the surviving nonVedic schools. It is quite evident that though Jainas are in minority from the ancient period till today, still they have not lost their identity. They stick to their fundamental tenets, doctrines and ethics but they are not 'fundamentalists' in the modern sense of this word. In this paper, an attempt is made to enumerate the models of conflict-resolution and peace which have helped the Jainas in surviving without loosing their identity. THE COMPREHENSIVE MODEL OF ANEKANTAVADA : When we start thinking in the direction of model creation in Jaina Tradition, we easily come to know that Jainas never exerted or strive for creating these models externally or superficially because the theory of non-absolutism is the very base, essence or crux in Jain thought. The chief, guiding model is already present which is gradually developed in the course of time. Whatever remains is the method of application of this comprehensive model in the various fields of human endeavor. The various models which we are going to discuss have sprung from the very core of crux of Jainism. Anekantavada, the Jain theory of multiple facets of reality and truth is so fundamental and central to Jain Metaphysics, Epistemology and Logic that the entire Jain system in known as Anekanta-darsana. Though we find the particular name 'Anekantavada' from 6th or 7th century A.D. and onwards, we can trace back the starting 2010_03

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mArca 2010 points from Bhagavati Sutra2, a canonical text in Ardhamagadhi. The gradual progress of Nayavada, Syadvada and Anekantavada is seen chronologically with the help of the treatises written by Kundakunda, Umasvati, Mallavadi, Siddhasena Divakara, Samantabhadra, Akalanka, Haribhadra, Hemacandra, Vadideva and so on up to Yasovijaya, of 18th century. The Ontological, Epistemological, Logical, Ethical and Spiritual implications of Anekantavada are elaborately explored by many eminent scholars of Jainism. Jaina thinkers assert that reality is many-sided; it has manifold aspects and infinite characters. It is both existent and non-existent, permanent and transient, one and many etc. The conflict among the contradictory characters is resolved by creating the model of fourfold Nyasa or Niksepa.3 A thing is existent from the standpoint of its own substance (dravya), place (ksetra), time (kala) and quality, state or form (bhava). The thing is non-existing from the fourfold standpoints of another thing. 133 Thus we can conclude that the non-violent, peace-loving attitude in Jain Tradition containing reconciliation, adjustment and adoption is the natural outcome of the doctrine of nonabsolution. When we go through the long history of Jain Tradition, with its religio-social ups and downs, we come to know that earnest attempts are made to reconcile by changing the outer expressions (viz. modes) and protecting the soul of non-violence and peace intact in spite of the charges of cowardice and surrender. The canonical literature of Jainas is almost free from the sarcastic, satirical and hostile remarks against their opponents. On the other hand Lord Buddha uses these weapons freely towards Niggantha Nataputta. In one of the Jataka tale Buddha depicts himself as a peacock and Mahavira as a crow.4 Now, we will discuss the further sub-models which are in congruence with the chief model of non-absolutism. 2010_03

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134 A: The Model of Suitable Languages. The capacity of Jainas to adopt various languages is unparallel. This multilingual attitude is handed down to them by Lord Mahavira and further prominent Jain Acaryas. Mahavira delivered his preaching in Ardhamagadhi. Further Jain Acaryas used Sauraseni and Maharastri. Nearly ten centuries after Mahavira, Jain Acaryas stuck to the regional languages viz. Prakrits. From the fifth century A.D. and onwards we see that Jain authors were interacting with others as intellectuals in terms of pan. Indian scholarly genre of Sastra. Jainas transformed their tradition into a school of learning by presenting their writings in the pan. Indian scholarly language of Sanskrit." But Jaina authors re-defined Sanskrit treating it not as a sacred institution but a natural phenomenon. Jainas, such as Hemcandra wrote their own Sanskrit grammars to replace Brahmanical system canonized by Panini and Patanjali. Side by side, the Jain authors continued their writings in Maharastri and various Apabhransas, up till 15th and 16th Century A.D. Even today, the Sadhus and Sadhvis can address people in three or four languages very comfortably. This inherited model of acquiring suitable languages is proved to be beneficial even to the laity, which mostly owe to merchant class. B: The Model of Choosing Less Harmful. anusandhAna 50 (2) Though Jainism gives utmost importance to nonviolence, Jain thinkers are aware of the fact that for a normal person, it is impossible to avoid violence completely in his daily routine activities. The whole animate world is divided into five groups according to the possession of sense organs." When Jainas choose vegetarian diet and avoid meat, the model of accepting less harmful is exercised. Vegetable-bodied and water-bodied beings possess only one sense-organ. All other animates like shells, worms, insect, fish, serpents and four-legged animals possess two to five sense-organs. Among vegetables also the roots like potato, sweet potato etc. having Sadharana Sarira3 are avoided. It is advised that as far as possible the fruits containing 2010_03

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mArca 2010 many seeds like custard apple should be avoided. Vigilance in selecting the food inculcates them to accept food that causes the least possible violence. While choosing clothes, cotton-clothes are preferable than silk. Leather-articles are avoided. A guideline is provided to a businessman by giving a list of fifteen prohibited businesses (Karmadanas) so that one can choose a business which incurs less harm. 135 In Jain mythologies, it is depicted that when Bharata and Bahubali, the sons of first Tirthamkara, enter into a war, they decided to engage a duel (dvandva-yuddha) in order to avoid a huge warfare causing death of thousands of warriors." For kings, Virodhi Hirhsa is somehow permitted but Samkalpi Himsa is highly condemned. Lord Mahavira preached the kings who were his lay disciples that they should avoid aggressive wars and showing off their military strength. While defending oneself, one's neighbour, one's country and one's belongings, violence is inevitable. 10 These sinful acts create Karmic bondage and one has to observe penance for lessening the bad effects. The proclamation of Lord Krsna in Gita, i.e. 'ahaM tvA sarvapApebhyo mokSayiSyAmi mA zuca:' has no scope in Jaina ideology of Himsa and Ahimsa. In the freedom movement of India against British rule, the Jaina freedom fighters naturally preferred the non-violent way of Gandhiji than the way of Krantikarins. In fact, it is evident from Gandhiji's biography that he was actually influenced by the Jaina way of life. C: The Model of Peaceful Interaction with Rulers. When we examine the Jaina History from this point of view, we come to know that in the Ancient, Medieval and Modern period, Jainas are successful in keeping peaceful and creative interaction with the Rulers. There are few kings who themselves belong to Jaina faith. It is mentioned in the prakrit inscriptions 2010_03

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136 anusandhAna 50 (2) of Hathigumpha (Kalinga, Mod. Orissa) that this Jaina king Kharavela (200 B.C.) belongs to Cedi dynasty. Though Vanaraja Cavada who was a Saiva king of Gujrat in the eighth century, it is evident that he was a Jainized King. He was assisted by important Jaina laymen in ruling the kingdom. He was a devotee of a Jaina mendicant and received spiritual guidance to rule his kingdom. Kumarapala (12th Cen. A.D.) was one king in the Coulukya dynasty who personally became a Jaina. Hemacandra, the most renowned Jaina Acarya was his Guru. Animal slaughter, meat, liquor, hunting and dice were strictly prohibited in his kingdom. The dynasties like Kadamba, Ganga, Rastrakuta, Calukya and Hoyasala were quite co-operative towards the Jaina monks and laymen. It is of course the outcome of keeping good relations with the rulers. On the advent of Mughal kings, mendicants of both the Tapa and Kharatara Gaccha attempted successfully to established peaceful relations with them. Muni Jinaprabhasuri was a contemporary of Mahammad Taghlak (14th Cen.). He influenced the Mughal Emperor with his occult yogic powers. Due to this relationship, Jinaprabha became successful in keeping the Jaina Samgha and Jaina temples intact. With the royal support, Jinaprabha produced remarkable literary works. In the 16th Century, Acarya Hiravijayasuri was honoured in the court of Emperor Akbar. As a result it is said that the Emperor enforced non-harm in his kingdom on certain holy days and had taken a vow to forego hunting. Jaina narratives portray Jahangir in a similar fashion. In the early twentieth century Tapagaccha Acarya Buddhisagarasuri had influenced Sayajirao Gaikwad of Baroda. The interaction between the Jainas and Europeans is very complex and even less studied than between the Jainas and Muslims. 12 This has been an interaction at the socio-economic level, as Jainas were among the Indian merchants with whom Europeans had their earliest dealings. The British were the 2010_03

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mArca 2010 137 colonial overlords, the relationship in which the social position of Jainas as bankers, traders, merchants etc. brought them into close association with the economic side of the British Raj. A later wave of Jaina migration begins in the second half of the 19th century. With economic opportunities becoming available in British colonial territories, many Jaina families moved abroad, mainly in Africa. In the 20th century Jainas migrated to the 'West'. Jainas are seeking to widen their activities through the creation of 'Inter-faith-links' such as Jaina-Christian Association, the Jaina-Jewish Association and the Leicestershire Ahimsa Society for the care of Nature. In U.S.A. and Canada Jainas have established many Jaina Societies and Jaina Centers. Some include temples, religio- social activities involving lectures and discussions for the spread of vegetarianism, non-violence and peace.13 This brief account of Jaina history suggests that Jainas are very adaptive in the changing circumstances. 'The Model of peaceful interactions with non-Jainas' is observed for the last two millenniums by Jainas but one cannot overlook the fact that the divide between Svetambaras and Digambaras and the number of lawsuits and public quarrels in recent years, shows that this is a powerful generator of a sense of otherness between Jaina Communities. During last two hundred years, there are many further divisions created, sometimes sharp and sometimes soft. D: The Model of Categorization. When the Jaina thinkers select any aspect or important point for further elaboration, they divide it into various kinds, varieties and sub-varieties until they reach the logical end of the thought. They adjust and accommodate the non-Jaina views, objects or personalities among these categories. For instance, (i) Jainas present the ladder of spiritual progress with the help of 14 Gunasthanas. They place persons having wrong world view (Mithyatvins) on the first step of the ladder and name it as 2010_03

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138 anusandhAna 50 (2) svaliMgasiddha Mithyatva-gunsthana. (ii) While explaining Siddhahood, Uttaradhyayana mentions, 'strIliMgasiddha anyaliMgasiddhA' 14 The gender and sectarian bias is thus overcome by this categorization, (iii) In the early centuries of Christian era, Jainas develop a format or model of 54 Mahapurusas or 63 Salakapurusas. They categorized the influential or illustrious personalities into Tirthamkaras, Vasudevas, Baladevas, Cakravartins etc. 15 The famous Hindu Puranic personalities like Rama, Laksmana, Krsna, Balarama, Jarasamdha, Bharata Cakravarti etc. got their 'space' in Jaina environment. This allinclusive tendency must have created a harmony with the Hindu brethren. ------ E: The Model to Remove Social Injustice. This model emerges rightly from the philosophical concept of 'Jiva' in Jainism. Jivas or individual souls are infinite16, each separate from the other. The transmigratory souls go through the cycle of births and deaths according to their own Karmans. The Jainas do not believe in any creator God, so the classes and castes are created by human beings and not by God. Basically all Jivas possess same status and are equally eligible for one's spiritual progress. On this philosophical ground Jainas tried to remove the class-barriers and caste-conflicts. The views on Asramas and Jatis are reflected in many texts like Uttaradhyayana.17 In Jaina tradition, Svetambaras have conferred the same religious and spiritual status to woman folk. In Jaina Samgha, right from Rsabhanatha, Sadhus, Sadhvis, Sravakas and Sravikas are enjoying equal rights.18 Jainas give equal status to women but in practice, even today, Sadhvis enjoy inferior status than Sadhus. A reform is taking place, but the pace of the reform is very slow. One more observation is very noteworthy under this model that the literacy rate in Jain women is comparatively very high. 2010_03

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mArca 2010 139 F: The Model of Gupti (Guarding or Protective actions). In Jaina History, there is a very little scope for rebels, reforms, attacks or eccentric actions. The attitude of guarding and protective actions is directly connected to the ethical tenets of Asrava and Samvara.'' Gupti and Samiti means guarding and careful movements. Due to this mild attitude, Buddhism has oppressed Jainism for some time quite strongly to such an extent that it had to bear the retreat before Buddhism in many areas. Around tenth century the might of Buddhism in India declined completely. It could not resist the Jaina faith in the west and in the south. The activities of Kumarila and Sankara, the revival of Vaisnavite and Saivaite sects proved to be the dangerous opponents and they did severe damage to Jainism particularly in the Deccan and South. The Saivite sect of Lingayatas proceeded against Jainas extremely fanatically. It is said that the Hoysala King Bittideva ordered that Jainas, compatriots in his early religion be thrown in an oil-mill and crushed, if they did not want to get converted.20 The Jaina responses to all these kind of oppressions was surprisingly humble and retreating. The growing might of Hinduism was not revealed to Jainism only in its loosing followers. In spite of adopting some revengeful and fanatic steps against Bhakti cults, as far as possible Jainas adopt their language, deities and Puja rituals. This attitude of adoption is clearly reflected in Jain Art and Sculpture. Jainas have enriched the country's art-treasure with numerous and diverse specimens of art and architecture. In the representation of the many lesser deities of the Jaina pantheon, such as Indra and Indrani, Yaksa and Yaksi as attendants of the Tirthankaras, the goddess Sarasvati, the Ksetrapalas in the depiction of scenes from the life-stories of the Tirtharkaras, it seems that the artist was not restrained by any rigidly prescribed formulae and had greater freedom. He could also give play to his genius in carving and painting natural 2010_03

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880 anusandhAna 50 (2) objects and secular scenes from contemporary life. In their temple-architecture, the Jainas while adopting the styles prevalent in the places and times where and when they built their temples also introduced certain characteristic features in keeping with their own culture and idcology. Thus the model of Golden Middle is found in Jaina expression of Art and Sculpture. CONCLUSIVE REMARKS: The Jainas possess a distinct religion, a separate philosophy, a different ethical code, a set of particular beliefs, practices, customs and manners and a vast literature of their own. The Jainas form a small minority at present and also in the past. Due to this fact, Jainas struggled a lot for identity crisis. Fortunately their sound monitory position and inclination towards charity and donation helped them a lot. They have adopted and still adopting various models of conflict-resolution and peace. As we have seen above, the chief model of nonabsolutism was already available for them as a central doctrine. The above mentioned six models are just some examples of the application of the theory of non-absolutism and Ahimsa. There is a vast scope for formulating more models on the same line. Due to various reasons the attention is not attracted towards the Jaina theories in spite of its tremendous capacity to give solutions on many problems in future. Aidan Rankin quotes Albert Einstein in his book titled "The Jain Path: Ancient Wisdom for an Age of Anxicty'. The father of the theory of relativity says, "I do not know if there is rebirth or not or life after death. But if it is true, then I would like to be born in India as a Jain". It is very noteworthy that a scientist like Einstein has reflected a lot on the Jaina theory of multiples facets of Reality and Truth. 2010_03

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mArca 2010 List of References 1. Open Boundaries, J.E.Cort, Introduction, p.3 2. Bhagavati Sutra. 7.58-60, 93,94 ; 9-231 3. Dravya, Ksetra, Kala, Bhava, Jnatadharmakatha 1.5.36; Sthanaiga 5.170-174 Jataka-katha, Durga Bhagavata Vol. 3 p. 105 Samavayanga 34 6. The first Jaina Sutragrantha is Umasvati's Tattvarthasutra (4th - 5th Cen. A.D.) 7. Tattvartha. 2.23-24 8. Varieties of vegetables - Sadharana and Pratyeka , Jivabhigama 1.68,69,72,73; Pannavana 23.38,121 9. Bharata-Bahubali Dvandvayuddha , Adipurana , Vol. 2, p. 200-220 10. Upasakadasa, p. 488-491; Kalakacaryakathanaka , Norman Brown , p. 34,35 11. Intorduction of Vividhatirthakalpa 12. Open Boundaries, J.E.Cort, Introduction, p.7 13. Jainism , Natubhai Shah , p. 82 14. Uttaradhyayana. 36.50 15. The division of Salakapurusas in Tirthankara etc., Kummaputtacariya, Verse 49 16. Jivas are infinite and separate, 3TICLE MY --- 5d 3tuiasial faraEtti, Bhagavati. 7.66 17. Criticism on Class and Caste, Uttaradhyana, chapters : 9; 14 ; 15 18. Fourfold Samgha of Rsabhadeva, Adipurana, Vol. 1, p. 591 592 19. Tattvartha. 9.1-2 20. Jainism, Glassenapp, p.65 21. Aidan Rankin, The Jain Path, p.1 2010_03

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142 List of Reference-Books 1. AdipurANa bhAga 1, A. jinasena, saM. pannAlAla jaina, bhAratIya jJAnapITha, 1993 2. AdipurANa, bhAga 2, A. jinasena, saM. pannAlAla jaina, bhAratIya jJAnapITha, 1993 3. bhagavatIsUtra, aMgasuttANi - 2, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna), vi.saM. 2031 4. darzana aura ciMtana, paM. sukhalAlajI saMghavI, ahamadAbAda, 1957 5. The Jain Path, Aiden Rankin, New age Books, Delhi, 2007 6. Jainism, Helmuth Von Glasenapp, Gen. Ed., Satya Ranjan Banerjee, Motilal Banarasidass, Delhi, 1999 Jainism (The World of Conquerors), Vol. 1 and II, Natubhai Shah, Ed.S.R.B., Delhi, 2004 Jainism (A Pictorial Guide to the Religion of Non-Violence), Kurt Titze, Motilal Banarasidass, Delhi, 2001 9. Jain Theory of Multiple Facets of Reality and Truth, Ed. Nagin J. Shah, BLII, Delhi, 2000 10. jIvAbhigama, uvaMgasuttANi 4, khaMDa 1 A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna), vi.saM. 2044 11. kummAputtacariaM jiNamANikyaviracita, saM. pI. el. vaidya, puNe, 1930 12. nAyAdhammakahA, aMgasuttANi 3, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna), vi.saM. 2031 7. anusandhAna 50 (2) 8. 13. Open Boundaries, Ed. John E. Cort, Indian Books Centre, Delhi, India, 1999 14. pannavaNA, uvaMgasuttANi 4, khaMDa 2, A. tulasI, jaina vizvabhAratI, lADanUM ( rAjasthAna), vi.saM. 2045 15. siddhArthajAtaka, khaMDa 3, lekhikA - durgA bhAgavata, puNe 1977 16. sthAnAMga, aMgasuttANi - 1, A. tulasI, jaina vizvabhAratI, lADanUM (rAjasthAna), vi.saM. 2031 17. THE STORY OF KALAKA, W. NORMAN BROWN, WASHINGTON, 1933 2010_03

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mArca 2010 143 18. uttarAdhyayana, sukhabodhA TIkA, nemacandra, valAda, 1937 19. upAsakadazAMgasUtra, ghAsIlAlajI ma., zvetAMbara sthAnakavAsI jaina saMgha, karAcI, 1936 20. vidhimArgaprapA; vividhatIrthakalpa, jinaprabhasUri, siMghI jaina jJAnapITha, saM. jinavijaya, 1935 Clo. Professor H.N.Jain Chair University of Pune, PUNE 2010_03

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On Nouns with Numerical Value in Sanskrit WILLEM BOLLEE There are many studies on so-called lucky or typical numbers in India, as, e.g., 16, 18 or 108 in place of which the latest one known to me, that of Lienhard,' may be mentioned here. These deal with numbers expressed by numerals. Apparently, numerals cannot be used as nouns as, e.g. in English "the eleven" for a soccer team; in German "4711" for eau de Cologne, or in French "soixante-neuf" for a particular kind of sexual activity. In India, however, as with the Pythagoreans in Greece,2 there are many nouns with a numerical value because associated with a certain number as agni "fire' which can alsopcrtain to the number three for there are three fires. Others, as kaya, tanu or deha 'body', do not stand for 25 though the body is twenty-fivefold nor docs karna 'ear' or kumbha 'frontal globe on the forehead of an elephant' denote the number two. In this paper the former category will be the subject on the basis of the references of the word 'number' in Monier-Williams. The first to draw the attention to this phenomenon was the astrologer Abu-al-Rayhan al Biruni (973-1048) who studied Sanskrit in India in 1017 C.E. Writing on the metrical handbooks on astronomy of the Hindus he says: ,,For each number they have quite a great quantity of words. Hence, if one word does not suit the metre, you may easily exchange it for a synonyin which suits. Brahmagupta says: ,,If you want to write one, express it by everything which is unique, as the earth, the moon; two by everything which is double, as, c.g., black and white ...; twelve by the names of the sun." Both Filliozat and the polyinath Kane put up a nonexhaustive list of synonyms up to 49 to be cmployed to indicate a certain number. The practice is especially used by astronomists such as the author of the Suryasiddhanta? and Varahamihira (first 2010_03

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mArca 2010 half of the 6th century C.E.), and to write years, as did Gunabhadra (9th century) in his Uttarapurana 73,76 kha-catuska-dvi-varsante *after twenty-thousand' (two with a tetrad of zeros) years, or Manoharlal Sastri (20st century) in his preface, p. 8 vs 5, to Vadiraja's Parsvanathacarita composed in Saka 947 that is naga(7)-vardhi(4)-randhra(9)-gamana-samvatsare "in the year that consists of mountain, ocean & opening in the body' read from right to left. Below a list of Sanskrit nouns attested in Monier Williams as used instead of numbers is given. Items omitted in MW have been incorporated from Filliozat's list with a superior plus sign (*), from Kane's list with an asterisk (*). As a rule, there seems to be no relationship between non-synonyms associated with the same number, as, e.g., the earth, the hook and the kali die which all denote the number one. aksa (die) 5 aksi (eye) 2 anka (hook) 1 or 9 aga () 7 agni (fire) 2 atidhrti* (metre of 4x19 syllables) 19 atyasti (metre of 4x17 syllables) 17 Atridrg-ja, Atri-netra-prabhava, Atri-netra-(pra)suta (moon) 1 adri (mountain) 7 an-anta+ (heaven, space) 0 an-anta (earth) 1 anala (fire) 3 anila (wind) 49 anustubh (metre of 4x8 syllables) 8 antariksa+ (heaven, space) 0 antya (last') 1.000 billions abja+ (moon) 1 145 2010_03

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146 abdhi*+ (ocean) 4 abhra*+ (heaven, space) 0 amara (deity) 33 amrta ('nectar; water') 4 ambara*+ (heaven, space) 0 ambu(dhi) (ocean) 4 ambu-vaha (cloud) 17 ambhas (water) 4 aya, aya (die of good fortune) 4 arati (inner enemy) 6 ari 6 (of the 6th astrological mansion) arka (ray > sun) 12 arnava (sea) 4 artha (five things of the Pasupatas) 5. - See also s.v. sense object avatara* ('descent, incarnation of a deity') 10 asva (horse of the sun) 7 Asvin 2 asti (metre of 4 x16 syllables) 16 ahar+ (day) 15 ahi (snake) 8 akasa*+ (space) 0 akrti (metre of 4x22 syllables) 22 adi* (beginning) 1 aya (die) 4 asa* (direction, quarter) 10 indu (moon) 1 Indra 14 indriya (sense) 5 ibha (elephant?) 8 isu (arrow) 5 Isu, Isvara (Rudra) 11 2010_03 anusandhAna 50 (2)

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mArca 2010 147 utkrti (metre of 4x26 syllables) 26 urvara+ (earth) 1 urmi (wave) 6 (waves of existence: cold, heat, etc.) itu (season) 6 rsi (seer) 7 kara (hand) 2 karanyia+ (with Jains: major observance) 5 karmant, see: action kala (moon digit) 16 kali (losing dic) 1 ku (earth) 1 kunjara (elephant) 8 (cf. kumbhin) ku-dhara (mountain) 7 kunda (treasure of Kubera) 9 ku-bhrt (mountain) 7 Kumara-vadana (six faces of Kumara/ Skanda) 6 kumbhin (with prominences on its forehead: elephant) 8 (elephants of the quarters and intermediate quarters) krta (winning die with four dots) 4 krti (metre of 4x20 syllables) 20 kona (corner) 4 krama* (step) 3 (steps of Visnu) ksama (earth) 1 ksama-dhara (mountain) 7 ksiti (carth) 1 kha*+ (sky) 0 khe-cara (planet) 9 gagana*+ (sky) 0 gaja (elephant) 8 (cf. kumbhin) gayatrit (metre of 3 padas of 8 syllables) 249 giri, girindra (mountain) 8 guna (quality) 3 2010_03

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148 3FTAFETT 40 (?) gulpha (ancle) 2 guhaka, guha-vaktra (Skandha's heads) 6 guhyaka 11 (class of divinities) go (planet earth) 9 graha (planct) 9 graina* (scale, gamut) 3 cakra (sign of zodiac) 6 candra (moon) 1 chidra (opening of the body) 9 jagat 48 jagatit (metre of 4x12 syllables) 4810 jala+ (water) 4 and 7 jala-dhara-patha+ (sky, space) jati* + (metre of 4x22 syllables) 22 Jina 24 jvalana (fire) 3 tattva (true principle in Samkhya philosophy) 24 or 25 tanut (body) 1 tarka (logical category : dravya, samaya, etc.) 6 tana*+ (note in music) 49 tigma-kara (sun) 12 (cf. arka) tithi (lunar days) 15 tura(r)ga (horse) 7 (horses of the sun) Trinetra (Siva with three eyes) 3 danta (tooth) 32 darsana (system of philosophy) 6 Dasra (Asvin) 2 Danava dis (quarter and intermediate quarter) 8 disa* (direction) 10 deva (deity) 33 deva-susi ("divine tube or vital air') 5 2010_03

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mArca 2010 149 dos*, dosan* (arm) 2 dvipa (elephant) 8 dhara* + (earth) 1 dhatu* (clement of the body such as skin and blood) 7 dhrti* + (metre of 4x18 syllables) 18 naksatra* (lunar mansion) 27 nakha* (nail) 20 naga (mountain) 7 Nanda (ancient dynasty) 9 nabhas-cara* (planet) 9 nayana (eye) 2 naga 7 or 8 (Nagas), cf. snake Nasatya* (Asvin) 2 nidana (with Buddhists: cause of existence) 12 nidhi* (treasure) 9 nrpa* (king) 16 netra+ (cyc) 2 paksa(ka) (side) 2 palikti (row) 5 parkti (metre of 4 x 10 syllables) 10 payo-rasi (milk occan) 4 para (top, maximum) ten billions parvata (mountain) 7 pavana (vital air) 5 Pandava* 5 Pandu-suta* 5 pavaka (fire) 3 pita-mahat (grandfather) 1 Pinaka-nayana (Siva) 3 pura* (city burnt by siva) 3 purna (zero) 0 prthivi + (carth) 1 2010_03

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150 anusandhAna 50 (2) phana-bhrt ("snake') 8 or 9 prakrti* ("natural condition'?) 21 bana (arrow) 5 (Kama has five arrows) bahut (arm) 2 bindu (dot) 0 bha-samuha (aggregate of lunar asterism) 27 bhayat (fear) 27 bhuja* (arm) 2 bhujaga(ma) (snake) 8 bhuvanat (earth, world) 3 and 14 bhu (earth) 1 bhuta (element) 5 bhu-dhara (mountain) 7 bhu-pa (king) 16 (cf. napa; rajan) bhumi* (eartth) 1 bhumi-dhara (mountain) 7 brhati (metre of 8 + 8 + 12 + 8 syllables) 36 makaralaya (sea) 4 mangala+ (good omen) 8 Madana-dahana (Siva-Rudra) 11 Manu+ 14 mahi (earth) 1 mahi-dhra (mountain) 7 Mahesal-netra) (Siva's three eyes) 3 Mahesvara (Rudra) 11 mandakranta 17 (metre with 4 x 17 syllables as, e.g. of Meghaduta) margana (arrow) 5 (cf. bana) Martanda (Aditya) 12 masa (month) 12 muni (seven celestial munis: 7 stars of Ursa Maior) 7; -- cf. rsi, seer) 2010_03

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mArca 2010 151 murchana* (melody) 21 mtgarkat (moon) 1 yama(la) (twin) 2 yuga (age of the world) 4 or (as a moon position ?) 12 yuj (couple, pair) 2 ratna (jewel) 3+, 5+, 9 or 12 rada (tooth) 32 randhra (holet; opening) 0 or 9 ravi (sun) 12 rasa (taste, flavour) 6 ragat ('colour, melody') 6 rajan* (king) 16 (cf. n;pa, bhupa) Rama 3; - (there are three Ramas) Ravana-siras*+ (ten heads of R.) 10 rasit (sign of zodiac) 12 Rudra (Bharga, Madana-dahana) 11 (there are eleven R.) rupa (single specimen) 1 linga (twelve Siva-lingas) 12 loka* + (world) 3 and 7 locana* (eye) 2: varna* (social class) 4 Vasu (deva) 8 vahni (fire) 3 (cf. agni) vajin (horse) 7 (cf. asva) vari-dhi (ocean) 4 vikrtit (metre of 23 syllables in a quarter) 23 viyant+ (sky) 0 viraj (metre of 4x10) 10 viraj (metre of 4x10) 10 vivara (aperture of the body) 9 visva (for: Visvedevah) 13 Visvel-devah) 13 visaya (sense object) 5 2010_03

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152 3fhETT 40 (?) Visnu* 1 Visnu-pada+ (sky) 0 veda 4 vyala (elephant or snake) 8 vyomant (sky) 0 sakti of Siva (maha-vidya) 10 Sakra (Indra) 14 Sasanka, sasin (moon) 1 sastra+ (manual, treatise) 6 sikhin (fire) 3 (cf. agni) sunya* (emptiness, vacuum) 0 saila (mountain) 7 samkhya* (number) 1 to 9 samirana (body wind) 5 samudra (ocean) 4 sarit (stream) 4 sarpa* (snake) 8 sayaka (arrow) 5 (cf. ??? Siddha (Jina) 24 siddhi* (supernatural faculty in yoga) 8 sindhu (ocean) 4 sindhura (elephant) 8 sura (deity) 33 surya (sun) 12 (sun in 12 signs of zodiac) somat (moon) 1 smsti (sacred tradition) 18 (after the 18 law-givers) svara (musical note) 7 svarga+ (praksti metre of 4 x 21 syllables) 21 haya (horse) 7 (cf. a.va) Hara-netra (Siva's third eye) 3 hutasa (fire) 3 (cf. agni) 2010_03

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mArca 2010 153 FOOT-NOTES 1. Lienhard 1996: 523-36. 2. For one they say Apollo; for two: strife; for three: Athena, justice, etc. (Plutarch, De Iside et Osiride 381F). 3. SpBr IX 1,1,44 and 3,3,19, cf. XII 3,2,2. 4. I sincerely thank Dr Thomas Malten, of Cologne, who was kind enough to have his computer collect the material for this paper for me. 5. Sachau 1910: I 177. For this purpose Filliozat's Appendix I in Renou & Filliozat 1953, p. 708f. and Kane's list 1974: 701 ff. can be used as they were drawn up after numbers. 6. Kane, loc. cit. His statement "Any number of synonyms may be employed to indicate the same number" (p. 701) is not always) covered by MW, e.g. 9 or 14 for ratna is not mentioned as such for mani. 7. Lata mentioned as such by Alberuni probably was actually its commentator (Winternitz III,2 1967: 683). On the practice see Gangooly 1935: Introductory note, p. lv, and Renou & Filliozat 1953, SS 1722. 8. Translated from Nathuram Premi's Marathi. 9. Shouldn't this be 8?. 10. Shouldn't this be 12? BIBLIOGRAPHY Balbir & Pinault 1996 Balbir, Nalini & Pinault, Georges, Langue, style et structure dans le monde indien. Paris: PUF. Burgess 1860 Burgess, Ebenezer, see Gangooly. Gangooly 1935 Gangooly, Phanindralal (ed.), Translation of the Surya-siddhanta by Ebenezer Burgess. Calcutta: University of Calcutta (repr. from JAOS 1860). Glasenapp 1999 Glasenapp, Helmuth von, Jainism. An Indian Religion of Salvation. Delhi: Motilal Banarsidass. 2010_03

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154 Ifrah 1994 Kane 1974 Lienhard 1996 Renou & Filiozat 1953 Sachau 1910 Winternitz 1963-67 2010_03 anusandhAna 50 (2) Ifrah, Georges, Histoire universelle des chiffres. Paris: Laffont. Kane, Pandurang V., History of Dharmasastra V,1. Poona: BORI (Government Oriental Series Class B, No 6). Lienhard, Siegfried, Lucky numbers in ancient Indian literature, in: Balbir & Pinault 1996: 523-36. Renou, Louis & Filliozat, Jean, L'Inde classique. Manuel des Etudes Indiennes II. Paris: Imprimerie nationale. Sachau, Edward C., Alberuni's India. London: Routledge & Kegan Paul. Winternitz, Maurice, History of Indian Literature III, 1 and 2. Delhi: Motilal Banarsidass. Don-Bosco-str-2 D-96047, Bamberg Germany

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Lexicographical Notes on the Tarangalola Thomas Oberlies Right at the start of the Tarangalola, its author Nemicandra states he had decided to re-write an older work bearing the name of Tarangavai because "it was composed by Palittaya using a lot of Desi words. It had an entertaining [but] also very detailed story. [So] nobody heard' of it2 nor did anybody ask for it nor did anybody narrate it. It was fit only for the educated ones. What should other people do with it? Having divested the stanzas composed by Palittaya of the Desi words, this abridgement was made for the pleasure of other people so that [the Tarangavai] may not pass into oblivion Palittaena raiya vittharao taha ya desi-vayannehim namena Tarangavai kaha vicitta ya viula ya (5) katthai kulayai manoramai annattha guvila-juyalaim annattha [ca]kkalaim duppariallai iyaranam (6) na ya sa koi sunei no puna pucchei neva ya kahei, viusana navara jogga, iyara-jano tie kim kunau (7) ta ucceunam gahao Palittaena raiyao desi-payaim mottum samkhittayari kaya esa (8) iyarana hiyatthae ma hohi savvaha vi vuccheo evam vicintiunam khameunam tayam surim (9) Judged by the amount of Desi words Nemicandra still uses in his Tarangalola despite this announcement, we can imagine how rich the original work must have been with such words. No wonder Padalipta is credited with the composition of a Desikosa.3 Over the next couple of pages quite a number of these, as well as words previously unattested in the literature, are listed, which suffice to give an impression, however faint, of how much our Prakrit dictionary would be enriched by a 2010_03

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156 anusandhAna 50 (2) systematic evaluation of the Tarangalola." What could not be done here was compare the words with the corresponding ones in the Tarangavai section of Bhadresvara's Kahavali and of Ajitasagara's Tarangavati Katha. This task falls now to the new edition of this unique text. Back in 1999, when I paid a visit to Professor H. C. Bhayani in Ahmedabad, we decided to bring out a new edition with explanatory notes and a detailed glossary; this would replace his edition of the Tarangalola, with which he himself was rather unhappy - to put it mildly. Prior to 1999, I had prepared a digital version which was based on one by Ernst Leumann. The next step would have been to compare this edition with the manuscripts Professor Bhayani had at his disposal. The death of the great scholar only one year later brought this common enterprise to an end. It was only this year that I began working on the edition again. This was made possible by the kindness of the director of the L.D. Institute, Professor Jitendra Shah, from whom I obtained copies of the manuscript - actually a hand-written copy of a manuscript - that is kept there. Despite this help, the task is still a very difficult one. And it can only be completed in a trully satisfactory manner if another manuscript (preferably more than only one) can be used. So I would be more than grateful if I could be informed as to whether any such manuscripts are extant in Jain Bhandars. uppehada- (cf. Des 1 116 uppehada-ulhasia ... ubbladae, Paiyalacchi 55 uppahedam uduamaram ubbhadam adambarillam ca, see also Hc II 174) "excellent, superior", 33 (lavann'uppchadena vayanenam) -- Samaraicca Kaha 449,18 (niurumbathi-uppehada sihar 'uccindham ca Rayanagiri) karamari- (cf. Des II 15 karamari bandi, Paialacchi 106 bandio karamario) "female slave", 962, 1017, 1044, 1056 -- Mahapurama 72,2 1.10, 85,116; cf. Pali karamara- "a captive, a prisoner" (see M. Cone, A Dictionary of Pali. Oxford 2001, s.v.) 2010_03

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mArca 2010 157 kalainka- (cf. Des II 8 malia-vamsesu kamlia-kalamka) "arrow", 1595 (read to tam vayanakalaikam janassa souna tattha satthaho (LEUMANN's text has kalam(bam)) kimo (< kim nu? (cf. Des II 31 (ct.) kino kisa prasne, Paialacchi 246 kisa kino, Hc II 216 kino prasne]) "why?", 79, 698 (read with LEUMANN ... tappara kanno tahim bacuo li bhanai kino tam bhodi ...) koyanda- (cf. Paialacchi 37 koyandam gandivam) "bow", 337, 338 --- kodanda-, MPC 205 kolamba- (cf. Dcs 11 47 kolambakollara pithare) (pan'), plain, platform", 943 (... palliin/ giri-kolamba-nivittham) -- Naya I 18,18 corapalli ... visamagirikadagakolamba-samnivittha, Vivagasuya I 3,6 corapalli ... visamagirikandara-kolamba-samnivittha, Vasudevahindi Majjhimakhanda 43,15 (girikolambe), 124,10 (id.); 8 Tarayana 25 (gajjiyaravana-payahara-kolamba) In stanza 89 this word seems to mcan something like "pride", as LEUMANN suggested in his papers (pura-vara-jana-kolambi tattha puri devaloyavelambi / savva-jana-man'alambi Kosambi nama namena "Kosambi the pride of the best people of [all] towns ..."):0 khanda "playground", 251 (sattivanna-rukkham ... jam klandam chappaya-gananam (BHAYANI has put a question mark after the word)) khandaya- (khadga[ka]-) "sword", 1484 (avakiriya ... nara ruhira-sondayain khandayam ca tass' eva pasammi (LEUMANN's text]) - Bhavisatta Kaha 222,5 (sundiraham khandai vasai Lacchi), Paramatma Prakasa Yogasara 1 121 (ekkahid kema samanti vadha bc khanda paiyari) 2010_03

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158 anusandhAna 50 (2) khannuya- (cf. Des II khannuo kile, Hc II 99 khannu khanu) "wegde", 331 (paehi sama-khannuya-samavadiya bagga-visama-nakkhehim) khuntain (< kuntati) "to mutilate, to pluck off", 23911 cakkaya- (< cakravaka- (cf. He I 8 kvacit sandhir eva - ... cakkao]) "a kind of bird (most probably the ruddy shelduck)", 298, 388, 564 -- PC 94,51, 94,92 cargoda- "casket, box", 143, 145 -- Brhatkalpabhasya 5116; cf, Pali caigota(ka)-, Ja I 65,9, IV 257,8 caemi (cf. Hc IV 86 saknoter ete catvara adesah va bhavanti - cayai) "to be able", 875 cikkana- (cikkana- (cf. Mbh 14,49.49] "sticky fluid", 1291 (ramiyavva-cikkane lagga) - Dasaveyaliya VI 65, Bihatkalpabhasya 1825, 6114, 6423 chaiya (<*chadita- [sthagita- x channa-]; cf. Hc II 17 kvacit sthagitasabde "pi - chaiyam)'2 "covered", 370, 1559 (BHAYANI's ed. has thaiya) tappara- (cf. Des IV 2 karalakannammi tapparao) "large (of ears)", 698 (read with LEUMANN ... tappara-kanno tahim baduo) -- Karpuramanjari I 20,40 (tapparakannam) dantaya- (< dantaka- "something like a tooth" [cf. CDIAL 6153: dantaka"projection on a rock"]) "bee-hieve", 252 (bhumiyala-punnacandam bhamaranam dantayam peccham) dara- (Des V 33 daram addhe, Hc II 215 dara ity avyayam ardharthe isadarthe ca) "half, a little bit", 305 (daravattula-suhaya-pakkala-sariro (LEUMANN reads degmuhaya-cakkala-sariro]) -- Brhatkalpabhasya 5313 = Ohanijjutti 254 (= ardhao, ct.s.), Bhavisatta Kaha 7,8, 66,3, 92,3 2010_03

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mArca 2010 159 dariya- (cf. Hc 1 144 drptasabde ... dario (see also II 96 dario-sihena], Paialacchi 75 gavviya dariya) "proud", 1488 dihara- (< *dighara- < dirgha-)'3 "long", 555 -- Sur II 218 (ta kimpi cintiuna khanantaram diharam ca nisasium) dhayarattha- (< dhrtarastra-) "goose", 259, 299 --- cf. Pali dhatarattha-, Ja V 340,14* (dhataratthe ti hamse, ct.) dhiullaya- (< dhiya-(< duhita] + suffix 'ulla[a]-) "puppet, doll", 115 (kanayamaya-putta-dhiullaehim) - dhiulliya-, Sam Kaha 737,3, MPC 180, Sukhabodha (Ed. of Sri-Atma-Vallabha-Grantharka 12) 66a.9 nakkha- ( nakha- [cf. Hc II 99 nakkha naha]) "nail", 331 nadaijja- (< natakiya-) "female dancer", 1543 --- AvC 473,2 = AvH 356,7 (missing from AvM) niurumba- (cf. Paialacchi 19 samdoho niurambo bharo) "multitude, great amount", 270 degpaumini-niurumbanibhan), 345 (asoya-pupph'ovayara-niurumbham (LEUMANN reads 'niurambam]) -- Samaraicca Kaha 437,1, niuramba-, Surasundaricariya III 91 nimiya- (cf. Hc IV 199 nyasyater etav adesau bhavatah - nimai numai, IV 258 nimiyam sthapitam) "cast down, laid down", 768 (uru-nirantara-kopparakarayala-palhattha-nimiya-muhayanda!4 [JHAVERI 'canda,'5 LEUMANN Opamha])16 -- Samaraicca Kaha 9,16 (nimiya-ditthi), Sanatkumaracarita 519,5 (nimiya-nayana) nimmaya- ( nirmata-) "well informed, skilful", 96, 197, 1287, 1288 -- Aupapatikasutra (ed. by E. LEUMANN) 53,29 = Kalpasutra (ed. by H. JACOBI) 49,30, Surasundaricariya XII 42 2010_03

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160 anusandhAna 50 (2) nisamanna- (< nihsamanya- [cf. Hc II 212]) "extraordinary", 1500 (read with LEUMANN taiya nisamannam so punnam anuttaram kasi) Kuvalayamala I 31,25 nisudhai (cf. Hc IV 158 bharakrante kartari namater nisudha ity adeso bhavati, Paialacchi 194 paiyam nisuddham ca) "to press down [by a load]", 1312 (kammavihcagam nisudhiuna) nedali paulei pauna paccala (Page #168
mArca 2010 161 padali "small hut", 1040 (so coro niggao padalio), 1454 (bandhana-guna-sahinam tarunain kauna ham padalie) - AvC 345.4 = AvH 2626.3 (vanata, puriso si tumam, niratthayan vahasi bahu-dandaim I jo payavassa sihare na karesi kudim palalin va)20 pattala (cf. Des VI 14 pattalao ... pattasamriddham, Paialacchi 140 pattasamiddhain pattalam)"full of leaves", 1177, 1494 padda- (cf. Des VI 1 gamatthane paddam) "village", 1484 (padda-kamala-malinam phalayam)21 parivvaya- (< parivyaya-) "provisions for the journey", 849 (pantha-parivvaya-heum), 1162 (pantha-parivvaya mettam) -- cf. Pali paribbaya-, Ja VI 344,26 pahenaya "message", 740 (tam ca si me sampatta piya-vayana pahenayam gaheuna) paliya "lobe of the ear", 34 (read with LEUMANN: ... pina-paliya / kanna ...) piucchiya- (< pitrsvasika-) "father's sister", 887 pilla- (cf. Des VI 46 pilham lalupakkhiruammi) "young of a bird", 1385 (cf. Des VI 79 vaggha-sihaya pulli) "lion", 1063 (vana-mahisa-vaggha-diviya-taraccha-pullina taha biralanam) phariya- (< spharita-) "opened", 149 (cf. vipphariya-, 30) bappha- (< baspa-) "a hot vegetable, onion", 184 (bahu bappha-dukkhiyam piva sa-bappham "rice] with onions, suffering, as it were, and (hence] with a lot of tears") bhana- (< bhajana- [cf. Hc 1 267]) 489 (read with LEUMANN ... sineha-bhanam me [-uvfuc|--|--|--- |--1-) pulli 2010_03

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162 37 THEMA 40(?) mallahali- (something like a) "drum", 945 (mallahadi-padaha 9 mundha(n)-(< murdhan- (cf. Hc I 26 mundha... murdhan, II 41 mundha muddha]) "head", 330 (arannaya-puppha mundha-kaya-malo) ribhiya- (< ribhita-) "singing", 242 (bhamara ribhiya manohara-mahura-suha-sarasara Anangassa), 148822 royana- (< rocana-) "the flower of a red lotus", 266, 1469 (see also above s.v. nelali-) lenda- (cf. CDIAL 11057) "dung of an elephant", 323 (read with LEUMANN mukka-ghora-lendo ya) -- AvC 400.6 (muttiyam lendam ca mukkam), lendiya-, AvH 4172.5 = lindiya-, AvC 546.1 lhikkai (cf. Hc IV 55 lukkai likkai lhikkai) "to hide", 1027 vattula- see daravand(r)a- k vinda-) "crowd", vandra-, 553, vanda-, 938 vammaha- k manmatha- [cf. Hc I 242 manmathe vammaho]) "the god of love", 203 (vammaha-nandi-turam), 219 (vammaha-sara-pahakarena), 542 (vammaha-kando) - PC 6,162 (vammaha-sara-) vallaa- (< *vallaha- < vallabha-) "beloved", 1300 (jattha ya piya-vallanam dinanuggaha-rao savva jano / andolesu tuttho baddhesu anavarahesu "All people were intent upon helping those of their beloved and dear ones who were down-cast (due to the long winter). They rejoiced in swings that were [firmly] bound [to trees) and therefore free from [danger of] accident23") vallura- "dried meat", 1378, 1379 -- AVC 531,10 = AvH 399.8 = AvM 504.9 (ed. vallarenam) vasunanda-(cf. Haravali 151 khetako vasunandakah, Trisastisalakapurusacarita I 4,122 khadgais ... vasunandais ca) "shield", 1476 -- Surasundaricariya 2010_03

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mArca 2010 163 II 22, Bhavisatta Kaha 86,10, 87,8 velamba- (< vidamba- [cf. Des VII 75 vidambanae a velambo]) "mockery, derision", 89 (puri devaloyavelambi "the town which [by its beauty] abases [even] the heavenly worlds") vehavva- (cf. vaidhavya- [cf. Hc I 148]) "widowhood", 355, 650 vodrahi- (cf. Des VII 80 voraccha-vodraha tarune, Hc II 80 vodrahayas tu tarunapurusadivacakah) "young woman", 1095 sandi ( sandha- [cf. Hc I 301) "barren", 239 (read with LEUMANN vaenam padiyao pindio tassa dharanisandio24 "its buds, fallen down due to the wind, lay barren on the earth (i.e. unable to bear fruits)" samdaniya-(< samdanita-) "bound", 942, 949 samalahana- ( samalambhana- [see R 4,25.25]) "unguent", 1161 -- samalabhana-, Surasundaricariya XVI 14 samiddhi- (< samrddhi- {Hc I 44 samiddhi samiddhi]), "wealth", 917 siddha- (verbal adj. of sah) "spoken", 629, 725, 1264, 1452 sudhiya- (cf. Des VIII 36 sudhio sante) "tired, exhausted", 1619 - Surasundaricariya X 218 suriya- (cf. Hc IV 106 bhanjer ete nava adesa va bhavanti -... surai ...) "broken", 596 (read with LEUMANN dukkhena suriya-mano) -- Kumarapalacarita VI 69 somana- (< *sovana- < sopana-) "staircase, stairs", 465, 1514 sondaya- ( saundaka-) "bent on, mad after", 1484 solla- (< sulya- [cf. Des VIII 44 mamsammi solla-somala, Paialacchi 113 sullam mamsam]) "roasted meat", 1454 (read with LEUMANN sollena suram nighottanto) 2010_03

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164 hayasa 1 2 3 4 6 7 8 anusandhAna 50 (2) (cf. Hc I 209 hatasah hayaso, II 195, IV 383) "cruel, hunter", 337, 368 - PC 61,74 9 Footnotes This is a most striking example of the genesis of e-verbs. Occurring in the same line as kahei (< kathayati), sunai and pucchai are attracted by it and transferred to the e-conjugation. Note that sa is employed as accusative, at it is in Apabhramsa. In Jaina-Maharastri such forms are only seldom encountered (e.g. ja, PC 12,16). 5 I suppose that this copy was made from the manuscript housed in the Delano Bhandar, Ahmedabad. I sincerely hope that a la longue I shall gain access to the original manuscript. This information is provided by Hemacandra in his commentary on Des I 2. I had the privilege of being allowed to consult the unpublished papers of Ernst Leumann, kept in the Institute of Indology of the University of Hamburg. Sincere thanks to Professor Albrecht Wezler and Professor Harunaga Isaacson. According to the Jaina Granthavali (p. 267), there is a manuscript in the Bhavnagar Bhandar. nu seems to has been attracted to indeclinables in -o like aho. BHAYANI (in his "Index of important words", p. 309) gives "valley" as the word's meaning. LEUMANN pointed to kolambi "Siva's lute" (which, however, is attested only in Galanos' dictionary) and detected in it a "very daring metaphor", viz. for "pride". Note the rhyme...kolambi...velambi...alambi Kosambi The asterisk of CDIAL 3892 (2) is therefore to be cancelled. 10 11 12 Such crossing of roots is encountered e.g. in aliddha-, which is not Page #172
mArca 2010 165 16 Cf. muhapauma-, 876, 1208, muhakamala-, 648, 831. 17 We have here, in one and the same word, a combination of dissiinilation (n 1Page #173
Truthfulness and Truth in Jaina Philosophy Peter Flugel* Truthfulness and truth are not clearly distinguished in Jaina scriptures. A maxim of speaking the truth is stated in the so-called "satya-mahavrata", which Jain ascetics recite twice a day during their obligatory pratikramana ritual. In accordance with the preferred Jain method of negative determination, the general principle of truthful speech is treated in terms of its characteristic violations, aticara, that is, as the opposite of speaking non-truth, a-satya.' Normative principles such as this are constitutive for Jain discourse to the extent that they are used by speech communities, both to generate and to interpret speech. The precise implications of the maxim of truthfulness for language usage are specified in form of a distinction of four types or 'species' of speech, bhasa-jaya , which are at the centre of the Jain theory of discourse, supplemented by context-sensitive rules for proper ways of speaking, and examples. These analytical categories should be known and utilised by mendicants (ideally by all Jains) to prevent both the preparation and performance of violence, arambha. The rules and clauses for language usage expressed by the bhasa-jata tetrad consider speech primarily from a normative point of view, rather than from the perspective of the intention of the speaker. In this respect, the analysis of the uses of language in the Jaina scriptures shares many characteristics with the approach of universal pragmatics in contemporary This article is a slightly amended extract of a chapter of my essay 'Power and Insight in Jaina Discourse', published in Logic and Belief in Indian Philosophy, ed. Piotr BALCEROWICZ, 85-217. Warsaw: Oriental Institute (Warsaw Indological Studies, Vol. 3) / Delhi: Motilal Banarsidas, 2010. It is republished here, with permission of the editor, as an offering in memory of Muni Jambuvijayaji. 2010_03

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mArca 2010 philosophy:2 'A mendicant should know that there are four kinds of speech: The first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth' (Ayara 2.4.1.4).3 Notably, the same scheme of four modes is applied to speech and to cognition (mana ) or knowledge (nana ) (Viy 622b/8.7.1b, 874b/15.1.4). Hence, the four bhasa-guttis , or controls of speech, and the four mana-guttis , or controls of the inner sense, are both characterised by the same terms in Utt 24.19-23. The four modes, thus, represent general attitudes towards truth, both in mind and in speech: 1. sacca 3. sacca-mosa 4. asacca-mosa Page #175
168 anusandhAna 50 (2) According to Pann 860 (255h), the first two modes are distinct (pajjattiya ) ways of speaking, which can be analysed in terms of the true / false distinction, and the third and fourth are indistinct (apajjattiya Page #176
mArca 2010 speech are distinguished12 (the compound "sacca can' be translated as 'sincere' or 'true' 'according to the conventions of 2):13 1. janavaya-sacca 2. sammata-sacca 3. thavana-sacca 4. nama-sacca 5. ruva-sacca 6. paducca-sacca 7. vavahara-sacca 8. bhava-sacca 9. joga-sacca 10. ovamma-sacca ) of canonical hermeneutics (AnD 75), especially by the method of contextual interpretation (anugama ) through progressive specification via fixed standpoints (naya) (AnD 601-606). The occurrence of the terms nama, sthapana and bhava indicates the deliberate incorporation of a variant of the 'canonical' nikkheva , as BHATT (1978: xv, 20) suggested, although the davva standpoint is missing.16 A niksepa is a scholastic scheme which delineates fixed perspectives for the analysis of the principal dimensions of the possible contextual meanings of a word (contemporary linguistics is still struggling to establish comparable categories). The original purpose of the list of ten, as a whole, may have been similar. That is, assessing the meaning of an utterance from several commonly relevant perspectives."7 Confirmation Custom Inner Meaning Practice Analogy

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170 31THRITT 40 (2) Most categories are self-explanatory. Truthful utterances based on the linguistic conventions of a country are explained by the commentaries through the example that 'in Konkan piccam is said for payas and that by the gopala the lotus is called aravinda only' (SCHUBRING 2000: 157 n. 4, SS 74). Because terms such as these are synonyms, they are all equally true, 18 Similarly, what is accepted by many people, i.e. linguistic expressions, is conventionally true (sammata-satya)."' Pragmatic theories of truth would fall under this perspective. A figurative representation, such as a statue which is not god itself, may itself not be accurate, but that what it symbolises can be recognized as true (sthapana-satya).20 The same applies to a name such as Devadatta or 'given by god' (nama-satya) (MAC 113).21 Allusions to external appearance in form of prototypes such as 'white cranes' (not all cranes are white) are examples of rupa-satya.22 According to the commentators Haribhadra (PannV) and Malayagiri (Panns), the term pratitya-satya designates an utterance which is true only under certain conditions, and thus predicated on empirical confirmation.23 Examples are relative size ("this is long') or the relative state of transformation of objects at a given time (cf. MAC 114).24 Like other conventional expressions which, under certain conditions, could equally be classified as "truth-mixed-withuntruth', common or idiomatic utterances such as 'the kura (i.e. the cooked rice) is cooking' (MAC 114) are acceptable as customarily true (vyavahara-satya).25 The Svetambara commentators explain the inner truth (bhava-satya) expressed by certain utterances with the example of a 'white crane' (sukla balaka),26 which MAC 113 uses to illustrate rupa-satya, whereas Vattakera interprets the term as designating the 'higher truth', i.e. saying something untrue in order to avoid injury to someone (MAC 116). This perspective is also applied to other contexts in the Svetambara texts Ayara 2.4.1.6 and DVS 7.11. An example of truth based on association with practice (yogasatya) is to describe someone according to his / her activity, 2010_03

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mArca 2010 171 for instance the designation chattri (a ksatriya who should protect his realm performs chattra-yoga), or dandi (who performs danda-yoga or punishment).27 Instead of yoga-satya, the Mulacara 115 has sambhavana-satya, which means that assuming the possibility of something is a valid condition of truthful language: 'If he wanted, he could do it. If Indra wanted, he could overturn the Jambudvipa' (OKUDA 1975: 128). As an example of speaking the truth, using comparison or analogy (aupamya-satya),28 MAC 116 mentions the word palidovama < palyopama>, literally like a sack of corn', which designates a high number.29 Anuogaddaraim (AGD) 368-382 demonstrates the practical 'usefulness of this simile through the naya method of progressive disambiguation. 30 (b) Untruthful language or speaking untruthfully (mrsa bhasa) is the proscribed opposite of truth or truthfulness.' In contrast to the ten conditions of truth, featuring the semantics of propositional utterances, the ten conditions out of which untruth 'arises' (compound: "nissiya >), listed in Pann 863, are primarily psycho-physical conditions.32 According to SCHUBRING (2000: 157, SS 69), 'speech springing from emotion is by itself understood as mosa.deg33 Eight of the ten categories overlap with the standard Jain list of the eighteen sources of sin (pava-thana ),34 starting with the four passions (kasaya >), and attachment and aversion, which in the Pann are the sole cause of karmic bondage, disregarding yoga, or activity (MALVANIYA 1971: 384). Most types of untrue speech, conditioned by these factors, can be categorised as expressive utterances. The last two categories, akhyayika-niussita?5 and upaghata-nihssita, 36 do not refer merely to an underlying negative psycho-physical state in general, but to the unspecified psycho-physical conditions of two specific types of self-referentially defined commonly untrue speech acts-hearsay and falsc accusation--with predominately constantive and regulative attributes. 2010_03

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172 1. koha-nissiya 2. mana-nissiya 3. maya-nissiya 4. lobha-nissiya 5. pejja-nissiya 6. dosa-nissiya 7. hasa-nissiya 8. bhaya-nissiya 9. akkhaiya-nissiya 10.uvaghaya-nissiya anusandhAna 50 (2) Anger Pride Deceit Greed CAILLAT (1991: 11) observed that the Pann presents the kasayas as the cause of untruth, not of injury, as in Ayara 2.4.1.1 and DVS 7.11. This change of perspective, from ahinsa to "satya as the main criterion, may reflect the shift of emphasis in classical Jain karman theory from act to intention. The ten categories seem to have in common that they refer to acts which, intentionally or unintentionally, produce unwholesome perlocutionary effects in the addressee (and the speaker as well). They are either factually false, ethically wrong or both.37 Attachment Aversion Ridicule Fear Hearsay False Accusation 38 (g) The category 'partially true speech' or 'truthmixed-with-untruth' (sacca-mosa bhasa ) should not be mixed up with the conditionally true standpoints of syad-vada, which apply only to valid statements, not to false knowledge (apramana). 'Truth-mixed-with-untruth' designates intentionally or unintentionally ambiguous or unclear speech, which is strictly prohibited.39 The meaning of the term is explained by DVS 7.4-10: 4. But this and that topic which confines the Eternal within limits this half-true speech the wise [monk] should avoid. 2010_03 5. By a speech which is untrue, though its appearance is that of a true one, a man is touched by sin, how much more a man who speaks plain untruth!' (DVS,

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mArca 2010 7.4).40 Satya-mrsa bhasa is sinful language, based on the whole on non-universalisable ethical principles. For instance, the language of heretical forest-monks, who do not abstain from killing, whose thought, speech and behaviour is not well controlled: 'They employ speech that is true and untrue at the same time: "do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life" (Suy 2.2.21). The ten types of truth-mixed-with-untruth listed in Pann 86541 do not explicitly address expressive or regulative aspects of speech acts, but only propositional content, despite the fact that performatives can also be both true and untrue. According to the commentaries, all types deal with indiscriminate speech, and with semantic and logical fallacies, such as category mistakes regarding the quality or quantity of objects or temporal modalities which can be easily "mixed up' (compound: "missiya ), for instance in utterances designating part-whole relationships. 1. uppanna-missiya Born 2. vigaya-missiya Destroyed 3. uppanna-vigaya-missiya Born-Destroyed 4. jiva-missiya Life 5. ajiva-missiya Matter 6. jivajiva-missiya Life-Matter 7. ananta-missiya Infinite 8. paritta-missiya Separate 9. addha-missiya Time 10. addhaddha-missiya Halftime The list of ten modalities evidently reflects general issues of 2010_03

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174 anusandhAna 50 (2) particular concern for Jain doctrine. It can be thematically subdivided in two triplets and two pairs. The first triplet utpanna, vigata, utpanna-vigata-addresses unclear distinctions concerning life and death. The commentators explain the meaning of utpanna-misrita as speaking in non-specific ways about the born, mixed with references to the yet unborn; for instance birth occurring in this or that village or town, that ten or more or less boys were born ("ten boys were born in this village today') etc.42 In the same way, vigata-misrita refers to cases of 'stating mortality in an indefinite way, e.g. saying that ten people have died in this village, etc.' (RATNACANDRA 1988 IV: 400).43 Utpanna-vigata-misrita refers to both true and false, or contradictory assertions (visamvada) regarding manifestations of both birth and death.44 The second triplet-jiva, ajiva, jivajiva-similarly addresses the problem of pointing in a general way to "great numbers' of either living or dead beings, or quantities of mixed living and dead beings.45 Life (jiva) in abstract and concrete form can be confused through vague language, such as the language of sets (rasi), or other numerical expressions. The same applies to matter (ajiva), and both life and matter (jivajiva). The consequence of imprecise language may be unintentional violence against individual living beings (in a 'heap of dead beings'). According to Avassaya-nijjutti (AvNi 8.56-100), one of the principal heretics of the canonical period, Rohagutta, committed the mistake of mixing up categories by positing a third principle, no-jiva or the half-living, which mediates between jiva and ajiva. Hence, his heresy was called terasiya.46 The pair ananta and parita addresses indiscriminate language regarding aspects of finite-infinite, part-whole, or singular termexistence relationships. The commentaries explain ananta-misrita with reference to the case of certain plants, for instance root vegetables such as radish (mulaka), which have only one body, yet are composed of an infinite number of souls (anantajiva).47 The category parita-misrita focuses, conversely, for 2010_03

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mArca 2010 175 instance on the independence and separateness of each individual element within a composite form of vegetation.48 The two ontological levels of the relationship between one and many can easily be mixed up in these cases; which has potential ethical (karmic) consequences. One of the principle concerns of the Pannavana, highlighted in Malayagiri's commentary, is the difference between the categories infinite (ananta) and uncountable (asamkhyata).49 With regard to adhva, time, speech is both true and untrue if one says, for some reason, that it is night' during the daytime, or "get up, it is day' when it is night. The same applies to the part of a measure of time, or ardhadhva, such as a prahara, a quarter of the bright or dark period of the day. The statements may be true in as much as time in general is concerned, but false with regard to time in particular (i.e. it may be bright, although technically it is still night).52 Examples for a potential mix up of the modalities of time, which may have negative moral consequences in cases of promises for instance, are given in Ayara 2.4.2, and in DVS 7.6-10 as paradigmatic cases for satya-mrsa speech. The illocutionary form of these sentences is not essential, since they can be transformed into propositions of the form: 'x promises (commands etc.), that p':53 '6. Such speech therefore, as e.g. "we (shall] go", "we shall say", "we shall have to do that", or: "I shall do that", or "he shall do that", 7. uncertain in the future or with regard to a matter of the present (or) of the past, a wise (monk] should avoid. 8.9. If [a monk] does not know, [or) has some doubt about, a matter which concerns past, present and future, he should not say: "it is thus"; 10. (this he should do only) when there is no room for doubt' (DVS, 7.6-10).54 Somadeva, in his Yasastilaka of 959 CE (YT, p. 349- 350), mentions a similar example of a statement which is on the whole true but to some extent false, that is, when someone 2010_03

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176 3TZAPEITT 40 (?) 'after promising to give something at the end of a fortnight, gives it after a month or a year' (HANDIQUI 1968: 265). He also mentions the statement 'he cooks food or weaves clothes' as one which is to some extent true but on the whole false because 'properly speaking, one cooks rice etc. and weaves yarn'. A different example of mixed speech, mentioned in Viy 18.7.1 (749a), are utterances of someone who is possessed. The fact that this case, referring to an existentially mixed psycho-physical state rather than to semantic ambiguity, cannot be easily fitted into any of the ten categories illustrates that the list is not exhaustive. From other viewpoints, the examples may also fit the categories of the other lists. All of the ten enumerated modalities seem to refer to utterances in which the universal and the particular, or modalities of time, quantifiers, or other categories,55 are mixed up in an indiscriminate and hence ambiguous way.56 Though the mistakes discussed in the texts seem to be primarily based on indiscriminate cognition, producing objectionable uncertainty (cf. Ayara 2.4.1-2), the ten categories are very broad and can cover a great variety of motives, logical and semantic conundrums, such as vagueness or paradoxes, and linguistic forms and discursive strategies, such as off-record uses of metaphor, similes, veiled speech and politeness, which GRICE (1975) and BROWN-LEVINSON (1978) have analysed as popular forms for saying one thing and meaning another. 57 These phenomena deserve more detailed analysis in future studies. For the purpose of this essay, a few comparative notes on the implications of the findings for the question of the stance of Jain philosophy on the law of non-contradiction must suffice. For PRIEST--ROUTLEY (1989: 3), 'admission or insistence, that some statement is both true and false, in a context where not everything is accepted or some things are rejected, is a sure sign of a paraconsistent approach-in fact 2010_03

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mArca 2010 177 a dialethic approach', i.e. the assumption that the world is inconsistent'. The Greek word dialetheia (two-way truth) refers to a true contradiction facing both truth and falsity.58 PRIESTROUTLEY (1983: 17) were the first to point out parallels between Jaina logic and modern discussive logic, but argue, like most logicians before them, that Jain perspectivism is predicated on the rejection of the law of contradiction. 59 However, GANERI (2002: 274) demonstrated in his reconstruction of the assumptions underlying the method of seven-fold predication (sapta-bhangi), based on an extension of discussive logic via modalised many-valued truth-tables, that Jain logic 'does not involve any radical departure from classical logic ... The underlying logic within each standpoint is classical, and it is further assumed that each standpoint or participant is internally consistent.' The findings of BALCEROWICZ (2003: 64) on the contextual logic of the seven nayas concur with this general conclusion. Both authors show that Jain logic is context-sensitive and a quasi-functional system. To syad-vada and anekanta-vada the Jain catus-koti of the modes of speech can be added, as another example of "Jain logic' which clearly operates within the confines of the law of non-contradiction, and does not need to be interpreted as a form of scepticism, nor of syncretism predicated on the notion of a total truth integration of all viewpoints, as MATILAL (1981) argues. Our brief glance at the Jain interpretation of the third mode of the so-called 'four-valued logic' of the catus-koti, applied to language usage, that is, the explicit exclusion of the values 'false' and 'both true and false', showed that "Jain logic' does not 'flatly deny'60 the law of non-contradiction. The examples in Jain scriptures for modes of speech which are both-true-and-false, and their explicit rejection, demonstrate, on the contrary, that Jain philosophy is unequivocally opposed to violations of the law of non 2010_03

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178 anusandhAna 50 (2) contradiction. This conclusion is also borne out by the Jain analysis of the temporal aspects of action (Viy 1.1.1=13a, 9.33.2d 484a), which explicitly denies the possibility that an action that is being performed is not equal to the completed action, as the heretic Jamali held ('has the bed been made or is it being made'). The question of the identity of an action in time has important consequence for the evaluation of karmic consequences, also of speech-acts. Contrary to PRIESTROUTLEY's (1989) intuitions, it seems, the main technique of argumentation used by Jain philosophers in all these cases resembles Aristotle's refutation of Heraclitus and other 'paraconsistent' thinkers in ancient Greece: 1= 'Key parts of his analysis involved the use of time to avoid contradiction-instead of saying that a changing thing was both in a given state and also not in that state, it was said that the thing was in that state at time t1, but not in that state at a different time t2and the theory of potentiality-required to reunify these now temporarily isolated states as parts of the one (and same) change. The appeal to different temporal quantifiers illustrated the method of (alleged) equivocation used since ancient times to avoid contradiction and reinforce consistency hypothesis; namely, where both A and A appear to hold, find a respect or factor or difference r such that it can be said that A holds in respect r1 and - A in respect r2. It can then be said that a contradiction resulted only by equivocation on respect or factor r. Often however the method of alleged equivocation does not work in a convincing way, and it breaks down in an irreparable way with the semantic paradoxes, as the Megarians were the first to realize' (PRIEST-ROUTLEY 1989: 8). -- Speech that is both-true-and-untrue is rejected in the Jain scriptures, because it mixes aspects which can be 2010_03

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mArca 2010 179 discriminated, if necessary with the help of the method of perspective variation in time. To what extent ancient Jain philosophers would have agreed with Aristotle on this point is a question which can only be clearly answered in a separate study. It seems to me that the Jain theory of time is fundamental, also for Jain perspectivism. (d) The most interesting of the four modes of speech (and cognition) is 'speaking neither truth nor untruth' (asaccamosa). That is, speech to which the true / false distinction is not applicable. Twelve types of the asatya-mesa bhasa are distinguished in Pann 866 = Viy 10.3.3 (4996):61 1. amantani Address 2. anavani Question 5. pannavani Communication 6. paccakkhani Renunciation 7. icchanuloma Doubt-Creating 11. voyada Implicit Nine of the twelve categories are also listed in Mac 5.118-119. The categories 1-7 are identical in both texts. Of the last five, only samsaya (No. 10) is mentioned by Vattakera, and a category labelled anakkhara , 'incomprehensible', which can be read as an cquivalent of anabhiggahiya Page #187
180 anusandhAna 50 (2) great variety of listed speech acts (only the first three are injunctions), it seems better to use AUSTIN's (1962) term performatives', which are by definition neither true nor false, to characterise the first seven terms.64 The last five terms cover aspects which GRICE (1975) discussed under the conversational maxims of relation (`relevance') and manner ('avoid obscurity'). In Austin's terminology, addressing, ordering, requesting, and questioning etc. are all illocutionary acts. Questions,65 commands, and exclamations are not propositions, since they can not be asserted or denied; that is, they are neither true nor false. Imperatives (directives), such as orders and requests, and regulatives (commissives), such as consenting and renouncing (promising, vowing etc.), through which the speaker commits him / herself to perform certain actions in future, imply normative conditions which ought to be fulfilled, but which are not fulfilled yet. In this sense, the propositional content is also neither true nor false. Truth, and its opposite, falsity, are properties that belong only to propositions. Propositions are statements that either assert or deny that something is the case. Not all sentences are true or false, because not all sentences make such claims. Commands, questions, and expressions of volition neither assert nor deny that something is the case, and are, consequently, neither true nor false. ARISTOTLE (PH 4) already noted that "every sentence is not a proposition; only such are propositions as have in them either truth or falsity. Thus a prayer is a sentence, but is neither true nor false. Problems related to the ontological and truth-functional status of future events and the grammatical future were also discussed in Greek philosophy, which may or may not have influenced Indian philosophy in this point.66274 In De Interpretatione (PH), ARISTOTLE offers the following solution to a paradox posed by Diodoros Cronus as to the truth-value of the sentence Will there be a sea battle 2010_03

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mArca 2010 181 tomorrow?' Any definite answer ("yes' or 'no') to this indecidable question is presently neither true nor false, but if in future one becomes true, then the other becomes false: 'One of the two propositions in such instances must be true and the other false, but we cannot say determinately that this or that is false, but must leave the alternative undecided. One may indeed be more likely to be true than the other, but it cannot be either actually true or actually false. It is therefore plain that it is not necessary that of an affirmation and a denial one should be true and the other false. For in the case of that which exists potentially, but not actually, the rule which applies to that which exists actually does not hold good' (PH 9). For Aristotle, as for the Jains, it is both unethical and factually wrong to assume the future is determined, since actions evidently influence events. Although it is not entirely clear what exactly Aristotle and the Jain author(s) had in mind, in both cases the commitment to free will and to the logic of events overrules the logic of propositions. Generally, empirical facts can neither be proven true nor false by logical necessity: 'Even if I say "It's raining now" when the sun is shining, I have not said something that is necessarily false, just something that happens to be false' (HARNAD 1999: 1).67 From a purely logical point of view, Bertrand RUSSELL (1905) showed that all predicates with variables are not propositions to which a truth value can be attached in an unambiguous way. Hence they are neither true nor false. However, they can be transformed into propositions by replacing the variable with a value or a quantifier.68 It is, of course, difficult to say to what extent ancient Jain philosophers already shared certain intuitions with modern logicians. The first seven categories, sometimes combined, cover most speech acts a Jain ascetic would conventionally use in 2010_03

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182 anusandhAna 50 (2) contexts of monastic life;69 for instance taking vows (paccakkhana), requesting permission (apucchana), ordering (ajna), confessing (alocana), begging forgiveness (ksamapana) etc. Amantani speech or language, for instance, is 'used for attracting somebody's attention, a vocative word or expression' (GHATAGE 2003 III.2: 1001), for instance 'O Devadatta!'70 MALVANIYA (1971: 325) gives the following examples of an address and an order: 'when a person wanting John to come near him says "O! John", or 'when a person says to another person, "Go ahead". However, not in all contexts are such expressions neither-true-nor-false. Under certain circumstances, the first example may represent or can be read as an 'indirect' or 'implicit performative' speech act clad in form of an address, and it could be argued that, in certain contexts, the second example does not correspond to the prescription in Ayara 2.4 for mendicants to avoid pragmatic interventions. The last five terms of the list are of a different nature. The term anabhiggahiya refers to 'unintelligible or incomprehensible speech' (RATNACANDRA 1988 I: 156), which is either 'irrelevant' (DELEU (1970: 169) or and 'unacceptable' (GHATAGE 1996 I: 237), but neither-true-norfalse. Its antonym, abhiggahammi boddhavva, intelligible instruction, refers to 'clear and intelligible language' (RATNACANDRA 1988 IV: 351), which is 'relevant' and 'acceptable', and neither-true-nor- false." Malayagiri's commentary" explains the difference between irrelevant and relevant speech through the following example: 'to the question "What shall I do now?" the answer "Do as you like" is anabhiggahiya, the answer "Do this, do not that!" is abhiggahiya' (DELEU 1970: 169). It is not entirely clear why samsaya-karani bhasa , 'ambiguous language which causes doubt' (RATNACANDRA 1988 IV: 570), is regarded as 2010_03

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mArca 2010 183 neither-true-nor-false, and therefore permissible. It must be assumed that only the use of strategically ambiguous messages for the purpose of creating vairagya-shocks is seen as legitimate, but not language which creates doubt about Jainism in the minds of believers. He seems to follow Malayagiri (PannT), who argued that from the niscaya-naya not only satya-mrsa but also asatya-mrsa statements are false-'if they are spoken with the intention of deceiving others' (MALVANIYA 1971: 346). However, Viy 18.7.1 (749a) states that, by definition, the speech of a Kevalin, because it is harmless, can only be true or neither-true-nor false.73 The statement associates higher moral truth with this type of speech, which can thus be compared with the 'twilight-language' (sandha-bhasa) of Tantric Buddhism, which is also characterised as neither-true-nor-false. 74 Jambuvijaya's edition of the Thana 4.23 (238) contains the following commentary of According to OKUDA (1975: 129), MAC 119 explains samsaya-vayani as 'speech which expresses doubt'. But its commentator Vasunandin (11th-12th century) interprets this as "speech of children and old people as well as the sounds of (five-sensed) 'roaring buffalos' etc., which cause doubt as to their meaning, while the Digambara authors Aparajita and Asadhara and the Svetambara Haribhadra commenting on DVS 7, read samsayakarani simply as "ambiguous speech' (anekartha-sadharana). Haribhadra classifies speech of children asanakkhara , incomprehensible, which also figures as the ninth and last category listed in MAc 119, which Vasunandin reserves for expressions of animals of two-four senses, and for sounds created by snipping fingers etc. (OKUDA 1975: 129).75 Vyakita bhasa refers to clear distinct speech with explicit unambiguous meaning (RATNACANDRA 1988 IV: 511).76 There is no example given by the commentaries for distinct speech which is neither-true-nor-untrue. Avyaksta-bhasa), refers to indistinct involuted or poetic specch consisting of obscure 2010_03

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184 anusandhAna 50 (2) or unintelligible words 'with deep and profound meaning' (RATNACANDRA 1988 IV: 445; cf. GHATAGE 2001 II: 800).?? Mantras or sutras may be fitting examples. The fact that the Mulacara does not mention these two categories reinforces the suspicion that they are redundant, and overlapping with the category of incomprehensible language. The most interesting case is pannavani-bhasa , explanation, the generic term which Vardhamana Mahavira himself employs in the scriptures78 to designate his discourse, which also gives the Pannavana-suttam its name. Like all descriptions of speech acts, pannavani is a somewhat ambiguous term, because it refers both to the illocutionary act, locutionary content, and perlocutionary effect of proclaiming something. This ambiguity is reflected in different translations of the word. SCHUBRING (2000 SS 69: 158) and DELEU (1970: 169) translate pannavani as 'communication' (Mitteilung). According to SCHUBRING (2000 $ 69: 157 f.), the examples for 'communication given in Viy 10.3.3 (499) = Pann 866, 'We want to (wollen] lie down' (asaissamo) etc., refer to 'expressions of an intention' (to do something). However, DELEU (1970: 169) and LALWANI (1985: 133) translate asaissamo as 'we will lie down and 'we shall lie down' respectively, that is, as the description of a future action or state.79 MALVANIYA (1971: 211), who points to kindred views in the Pali text Puggala-pannatti, prefers the word 'describing' as a translation of pannavani which he renders as "speech that intends to describe a thing'. In this, he follows the 13th century commentary of Acarya Malayagiri who stated that pannavani 'means the speech that intends to describe the thing (or event) (as it is)'. 80 It is a form of asaccamosa speech, a speech which has nothing to do with norm (validity or invalidity) but which only describes the thing (or event)': 'To be more explicit, the speech which has nothing to do with religious dos and do-nots but which simply describes 2010_03

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mArca 2010 185 the thing is called Prajnapani.'81 MALVANIYA (1971: 212) cites the example quoted by the commentator Malayagiri's Prajnapana-tika, "Those who refrain from killing living beings live long and enjoy good health in the next birth)', 82 and notes: "The gatha in point contains no command "do not kill" but simply describes the fact that those who do not kill live long and remain healthy.' Such speech 'has nothing to do with religious dos and do-nots' (MALVANIYA 1971: 211). Hence, it should be distinguished from implicit performative speech. But, of course, it may be interpreted as such by a listener who infers an 'ought from the 'is'. MONIERWILLIAMS' (1986: 659) Sanskrit - English Dictionary translates the causative prajnapana as 'statement, assertion'. LALWANI (1985 IV: 133) apparently follows the Illustrated Ardhamagadhi Dictionary of RATNACANDRA (1988 III: 443), based on Malayagiri, in using the word 'advice' (upadesa).83 What is probably meant by the term pannavani is that from the conventional point if view, which underlies the Jain 'catuskoti of language usage, the testimony of an authoritative person is neither true nor untrue, because its meaning may be incomprehensible for a hearer, similarly to unintelligible utterances of non-enlightened creatures. With imperatives and addresses expressing universal truths or ideals has in common that no referent exists in re at a given place and point of time (as for instance in Malayagiri's example which should not be read as a prediction relating to a specific individual). The multidimensional implications of a general statement or rule such as this cannot be understood entirely in an instant, as WITTGENSTEIN (1953: 53-55, SS 138 40) noted in his remarks on the relation between meaning and use of a word (ib., pp. 190 ff., SS 138 f.). Moreover, the example given by the commentaries concerning the necessary link between nonviolence and health cannot be proved or disproved from a conventional perspective. It must be accepted on the basis of the authority of the speaker. Interestingly enough, the two 2010_03

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186 3PTCRITT 40 (?) truth theory is not invoked by the commentaries in defence of the concept of transcendental speech, being neither-true-norfalse, in spite of its capability to immunise any statement against criticism.84 Pann 832-857 gives another example for speech which is neither-true-nor-false by discussing the question of the 'congruity of grammatical and natural gender and number? (SCHUBRING 2000 $ 74: 158). It argues that words such as go, cow, which express (genderless) universals but are employed in masculine singular, are not false or both-trueand-false, say, with regard to female cows, but neither-truenor-false. The same applies to imperatives (ajnapani), since 'we may order a person of any gender and this person may or may not carry out our orders' (MALVANIYA 1971: 326).85 The last of the four variants of oharani-bhasa ), in which case they are true by definition, harm religion (virahiya Page #194
mArca 2010 187 will count for nothing (Pannav. 268a)' (SCHUBRING 2000 SS 74: 158). Conversely, as mentioned before, 'a mode of speech springing from emotion is by itself understood as mosa' (SCHUBRING (2000 SS 74: 157). In other words, the speaker's state of mind, his / her beliefs, attitudes or intentions (if not his / her Being), and the specific pragmatic context is decisive, not the words themselves, or their propositional meaning. Arguments relating to the higher truth' of morality based on similar considerations. HANDIQUI (1968: 266) notes that the 10th century Digambara acarya Somadeva is more concerned with ethics than with propositional truth: 'Somadeva appears in certain circumstances to attach greater importance to self-preservation and philanthropic considerations than to speaking the truth. He opines that the truth must not be spoken if it is likely to endanger others and bring inevitable ruin to oneself,' Another example of this attitude is given by the Svetambara Acarya Hemacandra who, in his 12th century Yogasastra (Ys 2.61) and self-commentary, narrates that the sage Kausika, who was famous for speaking the truth, 'went to hell because accurate information given by him led to the capture and killing of a band of robbers' (cited by HANDIQUI 1968: 266 n. 4): 'On the other hand (api), even though a statement may be true, it should not be spoken if it causes affliction to others [This is] because, even if it is accepted [by all the people] in the world, Kausika was sent to hell (on account of making such a statement]' (YS 2.61).88 The explanations of the four modes of speech in canonical Jain literature and its medieval Sanskrit commentaries 2010_03

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188 anusandhAna 50 (2) show that they are conceived as meta-rules, on a level of abstraction comparable to the discourse ethics of universal pragmatics, while the sub-categories and examples correspond to the level of empirical semantics and pragmatics. The levels of abstraction of the lists of examples in the commentaries vary, since the Jain lists are relatively unsystematic, although some may have been intended as scholastic devices for cumulative indexication qua fixed analytical perspectives. From the point of view of comparative analytical philosophy, some examples could serve as illustrations for one or other of the conversational postulates a la Grice (be relevant etc.), Searle, or Habermas, while others can be related to the modern logical investigations of vagueness, category mistakes, quantifiers, or modalities of time in particular. In contrast to modern intentionalist semantics, Jain philosophers of language analyse examples of their four fundamental types of speech rarely with reference to the intention of the speaker, but prefer an objective or listener's standpoint. That is, they investigate the structure of the utterance as a whole, from the de-contextualised point of view of the four combinations of the basic true / false distinction, seen from the perspective of discourse ethics. The same perspective is preferred by universal pragmatics. We can conclude from this brief discussion of the explanations of the four modes of speech in the Svetambara canon and the commentaries that the rules of Jain discourse are less concerned with referential truth than with the pragmatics of speech;89 in particular with the expression of the higher truth' of religious insight gained through direct self experience, and speaking in accordance with the ethics of non-violence. Yet, it would be a mistake to assume that truth in Jain discourse is always defined as an aspect of objective illocutionary force, depending on the form of the utterance and the intentional state of a speaker alone, without the need to be backed up by argument in processes of critical inquiry. The primacy of 2010_03

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mArca 2010 pragmatic ethical and moral considerations, though considered from a monological perspective, makes the Jain theory of speech in many ways akin to universal pragmatics. It is apparent that, albeit unsystematically presented, for almost all universal pragmatic principles and conversational postulates there are functional equivalences amongst the Jain principles and rules of speech, which are by no means 'primitive' and 'ill-assorted', as for instance the philologist SCHUBRING (2000 SS 74: 157) believed. Jain principles and rules of discourse are not mere examples of a culture-specific 'particularistic ethics', as LAIDLAW (1995: 14) argues, but form a 'comparatively systematic code which is well-grounded in objective considerations' (CAILLAT 1991: 14). The analysis of the implications of the Jain maxim of truth and the general rules for proper language usage shows that the 'universal validity claims': propositional truth, normative rightness, and truthfulness are important considerations of Jain discourse ethics. Despite the primacy of non-violence and sincerity of expression, there are numerous examples for rules concerning referential truth, the ideal of univocal or straight (rju) speech, and the avoidance of deception, especially Ayara 2.4.1.1, Ayara 2.4.2.19, and DVS 8.46.90 Such rules of avoidance of false representations (including false reference to past, present and future) and non-deceptive speech etc., can be understood as expressions of a pragmatic anti-illusionist (anti-Brahmanic) realism, that is, as anti-deception strategies. 189 Although, the Jaina texts deliberately avoid defining certain words as 'sacred', for Jainism, too, 'correct speech is of religious value' (CAILLAT 1984: 71) in so far as the foremost requirement for the realisation of Jain norms is restraint (negative politeness) in mind, speech and action. The norms of unequivocal and grammatically correct signification and transmission of information are fundamental for the Jain understanding of proper language use. The religious ideal of 2010.03

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190 anusandhAna 50 (2) correct, truthful and non-violent manner of speech is summarised in the following passage, already quoted above: 'A monk or nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and restraint' (Ayar 2.4.2.19).91 What is manifest in this statement is that the Jain maxims themselves address the necessity of avoiding the violence and the consequential karmic results of 'flouting' the rules of proper speech by means of off-record strategies. At the same time, negative politeness (especially conventional indirectness) is regarded as mandatory for maintaining the vows of nonviolence and truth in language usage. Recommended speechstrategies are usually forms of negative politeness, such as conventional indirectness, impersonalisation or nominalisation."2 Impersonalisation by way of transforming directives and commissives into assertives, that is, a second-person performative perspective into a third-person observer's perspective, is the preferred method; evidently, because in this way 'illocutionary force switches over into the propositional content and thereby loses, if not its meaning, at least its force' (HABERMAS 1993: 27).93 For instance, one should not say 'this should be done', but 'this is'. And one should not speak about forbidden subjects, such as business-choices etc., at all. One should not ask householders to do something, or 'forecast', or make promises to them (DVS, 7.46 f.; 51). Thus, although the Jain analysis of language usuage is essentially pragmatist, its rules of proper speech are predicated on the denial of pragmatic intent in favour of propositional statements whose pragmatic implications are, if at all, to be worked out by the listener, in a Gricean fashion: 'Guessing the teachers thought and the purport of his words, one should express one's assent, and execute 2010_03

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mArca 2010 191 (what he desires to be done). An excellent pupil needs no express directions, or he is (at least) quickly directed; he always carries out his duties as he is told' (Utt 1.43 f.) The running comparison between the theory of communicative action and Jain discourse ethics revealed significant similarities. Both approaches are rule-oriented, not goal oriented. That is, they are concerned with the general interest of many, not with the eudaemonic perspective of a single actor, despite the fact that the methods of universalisation are different. The respective ideals of consensus and nonviolence leading to liberation mutually implicate each other. Basic non-violence is presupposed by communicative action, and the general interest of all is presupposed by universal non-violence. Though the criterion of generalisability, equal interest, is not theorized in Jain philosophy, and only touched upon with reference to specific negative rights such as the privileged case of the universal interest in avoiding pain,94 the scope of the moral universe is extended from humanity to all living beings, whose essential spiritual equality is a fundamental principle of Jaina philosophy. The vanishing points of both theories, the ideal consensus of an infinite community of interpretation and the ideal omniscient observer, presuppose absolute knowledge and absolute consensus. Yet, there are also significant differences. The main difference between the transcendental pragmatics of mutual recognition and the monadological Jain ethics of non-violence concerns the nature of the fundamental principles. The former is predicated on positive norms and the latter on norms of prohibition. The implicit method of universalisation of Jain ethics is the double negation, that is, the negation of nongeneralisable statements. The resulting priority of physical nonaction as a theoretical limiting case (not as a practical maxim) unburdens the doctrine of discussions of specific dilemmas of 2010_03

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192 31HRI 40(?) norm application, thus safeguarding both generalisability and contextual determinateness, while maintaining a perspective of disengagement with the world and non-specific positive duties. The second main difference between the two types of discourse ethics concerns the moral division of labour presupposed by Jain norms of discourse, which privileges institutionally verified competent speakers or apta. In contrast to universal pragmatics, Jain discourse ethics is not concerned with questions of human justice, but with the negative freedom of the individual. Footnotes The earliest formulations of this maxim in the Agamas use the expression musa-vaya veramanam (S. mrsa-vada viramana), cessation of telling lies. Like SCHUBRING (2000 SS 171: 301), BRUHN (2003: 8) notes: "The concept of "truth" is not uniform. But there are several references to the kasaya.s as the root of undesirable speech". 2 This approach, which informs the following analysys, goes back to Peirce, Royce and Mead, and was further developed by APEL (1973) and HABERMAS (1980). The principal analytical question is not: What does it mean to understand an intention? But: What does it mean to understand a speech act? Universal pragmatics focuses not only on speech acts but on the normative presuppositions of 'linguistically mediated interaction' and on the social function of speech for the coordination of action. Building upon the work of analytical philosophers such as WITTGENSTEIN (1953), AUSTIN (1962), GRICE (1975), SEARLE (1969) and sociolinguists such as GUMPERZ (1964) and HYMES (1972), HABERMAS (1980) distinguishes three universal validity claims presupposed by every communicative action: truth', 'rightness' and 'truthfulness'. 3 Ayara 2.4.1.4: aha bhikkhu janejja cattari bhasa-jayaim, tam jaha-saccam egam padhamam bhasa-jayam, biyam mosam, taiyam saccamosam, jam n'eva saccam n'eva mosam n'eva sacca-mosam-asaccanosam nama tam cauttham bhasa-jayam. CAILLAT (1991: 8 n.4) located the following parallels to the above sutra in the Svetambara canon: Utt 24.20-23, Thana 4.23 (238), Viy 13.7.la (621a-b), Pannavana 11 (860866). See also Viy 16.2.2b (701a), 18.7.1 (749a), 19.8 (770b), Samavaya 13.1, and DVS 7.1-3. OHIRA (1994: 14, 155) is of the opinion that the 2010_03

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mArca 2010 193 four modes were first taught at the time of DVS 7, which she dates between 5th-4th century BcE. * In contrast to the debate on the use of the catus-koti in 'Buddhist logic', focusing largely on the 'negative dialectic' of Nagarjuna, the cited Jain cases indicate that the catus-koti was used (at least by Jains) from early on as a scholastic frame for the discussion of logical alternatives, without specific doctrinal implications being connected with the frame itself. MURTI (1955: 129) noted early on: 'Four alternative views are possible on any subject'. Notably, the four alternatives in Ayara 2.4.1.4 etc., are disjunctive, not additive, as stereotypical representations of 'Jaina Logic' generally assume. Because Jain usage of catus-kotis was ignored, and because of the almost exclusive focus on Nagarjuna, Buddhist scholars compared the 'four-cornered negation only with the 'Jain relativism' in general. They derived the catus-koti either speculatively from Jain syad-vada (GUNARATNE 1980: 232) or vice versa (BAHM 1957: 128), or (and) contrasted it with the relativistic logic proposed by the Jains, to which Buddhism was opposed' (JAYATILLEKE 1967: 82). According to RAJU (1954), the mythical Sanjaya framed the four alternatives already in the 7th century BCE, negating all of them, whereas 'Jaina logicians saw a relative truth in each pole and thus adopted a more positive and determinate attitude toward our cognitions of the world.' For recent, less logocentric, views on Nagarjuna, focusing on 'skillful means', see for instance JONES (1978), SCHROEDER (2000). A similar four-valued theory of truth was defended by the Megarians (PRIESTROUTLEY 1989: 13), which demonstrates that no specific philosophical position is associated with the form itself, only with its uses. 5 See DUNDAS (2007: 50 f.) on the analogy between four types of armies and four types of ascetics in Thana 292 (4.280-1). ALSDORF (1966: 186 f., cf. 190 f.) discussed a different type of catur-bhangas in Jaina literature, made up of combinations of two positive and two negative possibilities. He pointed out that the use of the 'fourfold combination' is 'very typical of the scholastic who never misses an opportunity to make a "caturbhanga", i.e. the four possible combinations of two positive and two negative possibilities...' (p. 186). 6 Thana 3.239 offers also a trilemma: (1) to state the truth (tavvayana ), (2) to state the untruth (tadannavayana ), (3) to state something meaningless or negative (no-avayana ); Thana 7.129 a heptalemma: (1) speech (alava >), (2) 2010_03

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194 anusandhAna 50 (2) taciturnity (analava ), (3) flattery (ullava ), (4) insult (an-ullava ), (5) dialogue (samlava >), (6) prattle (palava ), (7) contradiction (vi-ppalava ). 7 The differentiation between the True (sacca) and the Wrong (mosa)' was characterised as "primitive' by SCHUBRING (2000 74: 157). 8 I do not give the original wording in all cases. In different words, the same teaching is expressed in DVS, 7.1-3, which may be the oldest text concerning this subject: caunham khalu bhasanam parisamkhaya pannavam/ donham tu vinayam sikkhe, do na bhasejja savvaso || 1 || ja ya sacca avattavva saccamosa ya ja musa / ja ya buddhehi 'nainna, na tam bhasejja pannavam // 2 // a-sacca-mosam saccam ca anavajjam akakkasam / samuppeham asamdiddham giram bhasejja pannavam // 3 // '[1] Of the four kinds of speech, the thoughtful [monk] should, after consideration, learn the training in two, [but) should not use the other two ones at any occasion. [2] That [form of speech) which is true, [but] not to be uttered, that which is halftrue, that which is [quite] untrue and which is not practised by the Jinas, the thoughtful monk should not use. [3] [But] he should, after deliberation, use a speech not exposed to doubt, (a speech] which is neither true nor untrue and (a speech) which is true, provided that it is not to be blamed [and] rough' (SCHUBRING 1932: 101). See Ayara 2.4.8-11 and cf. DVS 7.11, 7.2 for examples. Cf. HABERMAS' (1980: 419 ff.) / (1984-1987 1: 312 ff.) defence of his clear-cut distinction between claims to truth and claims to truthfulness. 10 Mookerjee, in TULSi (1985: 107): 'Truthfulness is the revelation of truth. (Gloss) Truth means the straight-forwardness [rjuta] in deed (physical movement), intention and word, and non-discrepant behaviour. The revelation (disclosure) of that truth is called truthfulness.' '(Note) Here "truth", as an ethical principle, is defined and explained. Umasvati 2010_03

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mArca 2010 [Tattvartha-bhasya 7.9], however has included revelation of ontological reality also as an aspect of truthfulness." Thana 308 (4.349) gives the niksepa of satya: name, object, knowledge, knowledge and action according to truth. Thana 254 (4.102) distinguishes four types (aspects) of truth defined in terms of unequivocality or sincerity (ujjuyaya ) of (1) gesture, (2) speech, (3) mind, (4) seamless combination of the three, with the intention not to deceive. 12 See also Thana 10.89. 13 JACOBI (1895: 160) translated bhava-satya as 'sincerity of the mind', and yoga-satya as 'sincerity of acting'. 884 14 Mac 5.111: jana-vada sammada thavana name ruve paduccasacce ya sambhavana vavahare bhave opamma-sacce ya. 15 According to AnD 605, contextual interpretation (anugama) of the meaning of a sutta should progress in the following sequence: 'Know that the characteristic features (of exposition) are sixfold, viz. (1) the (correct) utterance of the text (samhita), (2) disjunction and parting (of words), (3) paraphrasing, (4) expounding of compound words, (5) anticipation of objections, and (8) establishment (of the correct meaning).' 16 Cf. Thana 4.349. "' BHATT (1978: 14) emphasises that the niksepa in Pann 863 'has no execution in the canonical context.' The material is therefore likely to belong to 'post-canonical works from which it was taken before the canon acquired its present shape.' He lists similar passages in the canon and the commentary literature (BHATT 1978: 157). 18 PannU 81: jana-pada-satyam nama nana-desi-bhasa-rupam apy avipratipattya yad ekartha-pratyayana-vyavahara-samartham iti, yathodakarthe komkanadisu payah piccam niram udakam ity-adi, adustavivaksa-hetutvan nana-jana-padesv istartha-pratipatti-janakatvad vyavahara-pravrtteh satyam etad iti, evam sesesv api bhavana karya. PannT, 257a.1: ity-adi "jana-vaya-sacca" iti tam tam jana-padam adhikrtyestartha-pratipatti-janakataya vyavahara-hetutvat satya jana-padasatya yatha konkanadisu payah piccam ity-adi. 19 PannU 81: sammata-satyam nama kumuda-kuvalayotpalatamarasanam samane pamkaja-sambhave gopaladinam sammatam 2010_03

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196 anusandhAna 50 (2) aravimdam eva pamkajam iti. 20 PannU 81: sthapana-satyam nama aksara-mudra-vinyasadisu yatha masako'yam karsapano'yam satam idam sahasram idam iti. 21 PannU 81: nama-satyam nama kulama-varddhayann api kulavarddhana ity ucyate dhanam avarddhamano 'pi dhana-varddhana ity ucyate, apaksas tu paksa iti. 22 PannU 81: rupa-satyam nama tad-gunasya tatha rupa-dharanam rupa-satyam, yatha prapancayateh pravrajita-rupa-dharanam iti. Pann?, 257a: yatha dambhato glhita-pravrajitarupan pravrajito 'yam iti. 23 OKUDA (1975: 127) translates pratitya-satya as 'relative truth? 24 PannU 81: pratitya-satyam nama yatha anamikaya dirghatvam hrasvatvam ceti, tatha hi tasyanamta-parinamasya dravyasya tat tatsahakari-karana-sannidhanena tat tad-rupam abhivyajyata iti satyata. Panns, 257a uses the expression pratitya-asritya, recourse to confirmation. PannV 11.17 gives the synonym apeksa, consideration or regard. 25 PannU 81: vyavahara-satyam nama dahyate girih galati bhajanam anudara kanya aloma eliketi, giri-gata-tinadi-dahe loke vyavaharah pravarttate, tathodake ca galati sati, tatha sambhoga-jivaprabhavodarabhave ca sati, lavana-yogya-lomabhave ceti. 26 PannU 81: bhava-satyam nama sukla balaka, saty api pamcavarna-sambhave. 27 PannU 81: yoga-satyam nama chattra-yogac chattri danda-yogad danlity evam adi. 28 Cf. UPADHYAYA (1987: 105-7) on Hemacandra's examples of upacara, secondary meaning of a word based on similarity. 29 PannU 81: upamayi satyam nama samudravat tadagam. 30 The problem of the vagueness of the concept of 'heaps' is also addressed in the so-called sorites paradoxes attributed to Eubilides. 31 Thana 254 (4.102) distinguishes four types (aspects) of untruth defined in terms of equivocality or insincerity (anujjuyata ) of (1) gesture, (2) speech, (3) mind, (4) contradictory combination of the three, with the intent to deceive. 32 According to Jain philosophy, cognitive and motivational factors 2010_03

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mArca 2010 are linked. See also HYMES (1972: 283) notion of communicative competence: "The specification of ability for use as part of competence allows for the role of non-cognitive factors, such as motivation, as partly determining competence. In speaking of competence, it is especially important not to separate cognitive from affective and volitive factors, so far as the impact of the theory on educational practice is concerned; but also with regard to speech design and explanation.' 33 Arguably, conditions such as anger and pride can also evoke (painfully) true statements. 34 Viy 1.9.1 (95a). 197 35 Following Haribhadra (PannU 82: akhyayika asambhavyabhidhanam) and Malayagiri (PannT, 258b.9: akhyayika-nihsrta yat-kathasvasambhavyabhidhanam), akkhaiya is usually understood as a narrative (katha) of something non-existing or impossible, based on mere 'legend' or hearsay. See RATNACANDRA (1988 I: 59), and GHATAGE (1996 I: 64). This betrays the spirit of realism of Jain philosophy. Though, katha may also refer to 'talk', 'discussion' or 'disputation'. Potentially negative consequences of knowledge based on mere hearsay are explained in Viy 9.31(430a-438a). Thana 7.80 lists seven types of gossip (vi-kaha ). 36 Uvaghaya uvagghaya is explained by Malayagiri (PannT 258b.10) through the example cauras tvam ('you are a thief'), understood here as abhyakhyana false and groundless accusation. The term upaghata generally designates an act of violence, but here more specifically an insult. See also Ayara 2.4.8 for this and similar examples of 'sinful speech'. 37 Thana 6.100 lists six types of unwholesome speech. Thana 6.101 lists six types of false accusations, related to the context of enumeration (pathara ) in confession. 38 See for instance NYAYAVIJAYA (1998: 343-5). 39 On combinations of truth and untruth in behaviour (vyavahara), intent (parinata), belief (drsti) etc., for instance in succession, theorised in terms of character types, see Thana 241 (4.35-44). See CAILLAT (1965/1975: 80) on types of duplicity to be avoided. 40 DSV 7.4-5: 2010_03

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198 37CRITT 40 (3) eyam ca atthamannam va jam tu namei sasayam / sa bhasam sacca-mosam pi tam pi dhiro vivajjae // 4 // vitaham pi tahamottim jam giram bhasae naro/ tamha so puttho pavenam, kim puna jo musam vae // 5 // 41 See also Thana 10.91. 42 PannU 82: sacca-mosa dasa-viha uppanna-misaga-vigata-misagadi, uddissa gamam va nagaram va dasanham dara-ganam jammam pagasamtassa unesu ahiesu va evam adi uppanna-missiya. Pannt, 258a: "uppanna-missiya' ity-adi, utpanna misrita anutpannaih saha samkhya. puranartham yatra sa utpanna-misrita, evam anyatrapi yatha yogam bhavaniyam, tatrotpanna-misrita yatha kasminscit grame nagare va unesv adhikesu va darakesu jatesu dasa daraka asminn adya jata ity-adi. 43 PannU 82: em eva marana-kahane vigaya-missiya. PaanT, 2586: evam eva marana-kathane vigata-misrita. 44 PannU 82: jammanassa maranassa ya kaya-parinamassa ubhayakahane visamvadane uppanna-vigata-missita. Pann?, 258b: tatha janmato maranasya ca krta-parinamasyabhidhane visamvadena cotpanna-vigatamisrita. 45 DonITO 45 PannU 82: jivamta-mayaga-samkhanagadi-rasi-darisane aho maham jiva-rasi tti bhanamtassa jivamtesu sacca maesu mosa tti jivamissita, ettha ceva bahusu matesu aho mahamto'jiva-rasi tti bhanamtassa maesu sacca jivamtesu musa iti ajiva-missiya, saccam mayam amayam va ubhayam niyamena avadharayamtassa visamvade jivajiva-missiya. Pann?, 258b: [4] tatha prabhutanam jivatam stokanam ca mrtanam sarkhasarikhanakadinam ekatra rasau drste yada kascid evam vadati-aho mahan jiva-rasir ayam iti tada sa jiva-misrita, satya-mrsatvam casya jivatsu satyatvat mitesu mrsatvat, [5] tatha yada prabhutesu mrtesu stokesu jivatsu ekatra rasi-krtesu sarikhadisv evam vadati-aho mahanayam mito jiva-rasir iti tada sa ajiva-misrita, asya api satya-mrsatvam mrtesu satyatvat jivatsu mrsatvat, [6] tatha tasminn eva rasau etavanto 'tra jivanta etavanto 'tra mita iti niyamenavadharayato visamvade jivajiva-misrita. 46 See LEUMANN's (1885) article on the seven early schisms (ninhava). 47 PannU 82: mulakadi anamta-kayam tasseva padirikkaya-pamdumpattehim annena va vanassaikaena missam datthuna esa anamta-kayotti bhanamtassa anamta-missiya. Pannt259a: tatha mulakadikam ananta 2010_03

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mArca 2010 kayan tasyaiva satkaih paripandu-patrair anyena va kenacitpratyekavanaspatina misram avalokya sarvo 'py eso 'nanta-kayika iti vadato 'nanta-misrita. Cf. GHATAGE (1996 I: 227). On the ananta-kayas see WILLIAMS (1983: 113-6). 199 48 PannU 82: tam eva samudayam karamette sarittanam amilanam rasi-kayam parittam iti bhanamtassa paritta-missiya. PannT, 259a: tatha pratyeka-vanaspati-sanghatam ananta-kayikena saha rasi-krtam avalokya pratyeka-vanaspatir ayam sarvo 'piti vadatah pratyeka-misrita. 49 See MALVANIYA (1971: 271, 430). Thana 10.66 lists ten meanings of the word ananta. 50 This characterisation cannot be related to the difference between experienced or conventional time (samaya) and imperceptible abstract time (addha) explained in Viy 11.11.1 (532b) (DELEU 1970: 178), because in this case the speech act would be neither-true-nor-false. As the authoritative work of Jain scholastic hermeneutics, the Anuogaddaraim shows, Jains are careful to distinguish semantic ambiguity from philosophical perspectivism (anekanta-vada, syad-vada, niksepa, naya etc.), which is seen as an analytic instrument for disambiguation: 'Whereas in the fallacy of chhal (fraud), one word has two meanings, no word in this argument [of syad-vada] is of such nature. ... To declare the existence of an object from one point of view and to declare its non-existence from another point of view, is not to indulge in a pun, and thus to be guilty of this fallacy' (KANNOOMAL 1917: 16). Cf. C. R. JAIN (1929: 8, 1618), GANERI (2001: 133). It should be noted that similes and analogies are considered to be media of disambiguation and not conveyors of mixed truth and untruth. Obviously, they can play both roles. On chala, features of 'god', 'bad debates' etc., especially in the Nyaya-sutra, see MATILAL (1999, Chapters 2-3). 51 RATNACANDRA (1988 I: 270 f., 268), GHATAGE (2001 II: 454, 461). 52 PannU 82: addha kalo so divaso ratti va, jo tam-missiyam kareti, param turiyavemto divasato bhanati-utthehi ratti jayatti, esa addha-missiya, tasseva divasassa ratie va ega-padeso addhaddha, tam padhama-porisikale taheva turiyamto majjhanhi-bhutam bhanatassa addhaddha-missiya. PannT, 259a: [9] tatha addha-kalah, sa ceha prastavat divaso ratrir va parigrhyate, sa misrito yaya saddha-misrita, yatha kascit kancana tvarayan divase varttamana eva vadati-uttistha ratrir yateti, ratrau va varttamanayam uttisthodgatah surya iti, [10] tatha divasasya ratrer va 2010_03

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200 anusandhAna 50 (2) ekadeso 'ddhaddha sa misrita yaya sa addhaddha-misrita, yatha prathamapaurusyam eva varttamanayam kascit kancana tvarayan evam vadaticala madhyahni-bhutam iti. 53 HABERMAS (1981: 97-117) / (1984-1987 II: 62-76), and others, showed that semantic content of normative sentences can be transformed into propositional sentences while the reverse is not always possible. 54 DVS 7.6-10: tamha gacchamo, vakkhamo, amugam va ne bhavissai / aham va nam karissami, eso va nam karissai // 6 // evamai u ja bhasa esa-kalammi sarkiya / sampayaiyam atthe va tam pi dhiro vivajjae // 7 // aiyamni ya kalammi paccuppannam anagae / jamattham tu na janejja "evameyam" ti no vae // 8 || aiyammi ya kalammi paccuppannam anagae / jattha sarika bhave tam tu "evameyam ti no vae // 9 // aiyammi ya kalammi paccuppannam anagae / nissankiyai bhave jam tu "evameyam" ti niddise // 10 11 55 See the mixed true-false utterance 'The god of the sky' (Ayara 2.4.1.12-13) and similar examples of mislabelling discussed in footnote 90. 56 In symbolic logic such problems are discussed under the labels such as 'no-item thesis', 'misleading form thesis', 'truth value gap thesis', and 'new truth-value thesis' (HAACK 1974: 47 ff.). According to PRIEST (1987 / 2006) the single rationale underlying the theory of different types of truth value gaps, derived from the correspondence theory of that 'for certain sentences, a there is no Fact which makes a true, neither is there a Fact which makes a true', which are to be distinguished from dialetheia, or true contradictions such that both statement A and its negation, A, are true. In his view, the argument fails, because "if there is no Fact which makes a true, there is a Fact which makes a true, viz. the Fact that there is no Fact which makes a true' (ib., p. 54). 57 See for instance BALBIR (1987: 9) and DUNDAS (1996: 62). 58 PRIEST-ROUTLEY (1983: 14) cite Stoic and other authors from Greek antiquity defending this view. 59 'In this respect the Jains anticipate contemporary discussive logic, initiated by Jaskowski, and they may similarly be interpreted in 2010_03

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mArca 2010 201 terms of integration of different worlds, or positions, reflecting partial truth ... Naturally such a theory risks trivialisation unless some (cogent) restrictions are imposed on the parties admitted as having obtained partial truth--restrictions of a type that might well be applied to block amalgamation leading to violations of Non-Contradiction. Unlike the Jains, the Madhyamikas apparently affirmed the law of Contradiction. But this does not prevent a certai opposites, e.g. in the negative dialectic of Nagarjuna, a concept, such as Being, can become indistinguishable from its opposite, Non-Being' (PRIESTROUTLEY 1983: 17). 60 STCHERBATSKY (1958: 415), cited in PRIEST-ROUTLEY (1989: 16). 61 LALWANI's (1985 IV: 133 f.) rendition of Viy 10.3.34 reads as follows: '[Gautama speaks) Bhante! There are twelve forms of language address, order, prayer, question, advice, refusal, consent, enquiry, conviction, confusion, distinct and indistinct. Now, when one says, I shall take lodge, I shall lie, I shall stand, I shall sit, I shall stretch, do these forms conform to the fifth type viz. advice, and it is correct to say that they are never false?--[Mahavira answers] Yes Gautama! They conform to the fifth type and they are never false.' 62 On articulated (akkhara-suya) evidence, composed of written and oral sources see SCHUBRING (2000: $ 74). 63 Ayara 2.4.1.4 n., 2.4.1.7. 64 AUSTIN (1962) distinguishes between implicit and explicit, selfverifying, performatives. An 'explicit performative sentence', such as taking a vow, 'indicates that the issuing of the utterance is the performing of an action--it is not normally thought of as just saying something' (ib., pp. 6 f.)--this would be a 'descriptive fallacy' (ib., p. 3). 'None of the utterances cited is either true or false' (ib.). 'It is essential to realize that "true" and "false", like "free" and "unfree", do not stand for anything simple at all; but only for a general dimension of being a right or proper thing to say as opposed to a wrong thing, in these circumstances, to this audience, for these purposes and with these intentions. ... This doctrine is quite different from much that the pragmatists have said, to the effect that the true is what works, &c. The truth or falsity of a statement depends not merely on the meanings of words but on what act you were performing in what circumstances' (ib., p. 144). The problem of 2010_03

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202 37THRITT 40 (?) determining truth-values of performative utterances has been discussed, for example, by FAUCONNIER (1981: 182). 65 Thana 6.111 lists six types of question-contexts, not all of which can be categorised as neither-true-nor-false; e.g. vuggaha-pattha , questioning an opponent. 66 On ambiguities created by the use of the future tense see also FAUCONNIER (1981; 180 f.), and others. 67 HAACK (1974: 58 f., 73-90) criticises the 'modal fallacy' in Aristotle's argument on future contingents, but accepts it as valid if interpreted as a truth value gap theory. 68 See further STRAWSON (1950) and the ensuing debate, on which see also HORN (1985), (2001: 362 ff.), and others. 69 Muni Nathmal (Acarya Mahaprajna) characterized asatya-mrsa language as vyavahara-bhasa, or conventional or common speech (Thana 4.23, Hindi commentary). 70 PannU 82 f.: "amantani" ity-adi, he deva iti amantani, esa kilapravarttaka-nivarttakatvat satyadi bhasa-traya-laksana-viyogatas casatyamrseti, evam sva-buddhaya anyatrapi bhavana karyeti, kajje parassa pavattanam jaha imam karehitti anavani, katthai vatthu-visesassa dehitti magganam jayani, avinnayassa samdiddhassa va atthassa jananattham tad-abhijutta-codanam pucchani, viniyassa uvaeso jaha-panavahau niyatta havati dihauya aroga ya emadi pannavani pannatta viyaragehim. Pann?, 258b: "amantani" iti tatra amantraai he devadatta ity-adi, esa hi prag-ukta-satyadi-bhasa-traya-lakcana-vikalatvan na satya napi mrsa napi satya-mrsa kevalam vyavahara-matra-pravstti-hetur ity asatya-mrsa. 11 Pannt, 259a: abhigrhita prati-niyatarthavadharanam, yatha idam idanim karttavyam idam neti. 72 PannT, 259a: anabhigraha yatra na prati-niyatarthavadharanam, yatha bahukaryesv avasthitesu kascit kancana prcchati-kim idanim karomi?, sa praha--yat pratibhasate tat kurv iti. 73 DELEU (1970: 241). 74 Jambuvijaya's edition of the Thana 4.23 (238) contains the following commentary of Jinabhadra's Visesavasyaka-bhasa (VaBh) 376- 7: anahigaya ja tisu vi saddo cciya kevalo asacca-musa. 2010_03

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mArca 2010 203 75 Pannt, 259a: samsaya-karani ya vak anekarthabhidhayitaya parasya samsayam utpadayati, yatha saindhavamaniyatam ity atra saindhava-sabdo lavana-vastra-purusa-vajisu. SCHUBRING (2000 $ 74: 157 f.): 'All animals with two to four senses and beings with express themselves in the neither true nor wrong way, but the latter will employ the first three modes just as well (Pannav. 260a) provided they have learnt to do so or carry along with them a higher ability.' 76 PannT, 259a: vyakrta ya prakatartha. 77 Pannt, 259a: avyaksta atigambhira-sabdartha avyaktaksaraprayukta va avibhavitarthatvat. 78 The Pali equivalents of pannavana and pannatta are pannapana, pannatta (MALVANIYA 1971: 212). The word pannatti are used in to describe Mahavira's preaching activity. Hence, his teachings are called pannavana , exposition, or paruvana , explanation (AGD 51, MALVANIYA 1971: 210). The 'proclamations' (Kundmachung) or preachings of the unattached ones are also called niggantha pavayana / pavayana in Viy 2.5.5 (134b), 20.8.5 (792b) and Thana 176a. See SCHUBRING 2000 SS 37: 73). 79 DELEU (1970: 169) writes: 'asaissamo is asayisyamah, not, as Abhay, says, asrayisyamah.' According to the rules of speech in Ayara 2.4.1.5 and DVS 7.8-10 one should avoid such a statement if one cannot be entirely sure. 80 PannT 249b: yathavasthitarthabhidhanad iyam prajnapani, in MALVANIYA (1971: 211, cf. 346). 81 Contrary to MALVANIYA's (1971: 211) view that asatya-mrsa speech 'has nothing to do with norm' it is obvious that by referring to situations that ought to be both imperatives, commissives (vows), and declaratives imply normative conditions, even if used by an enlightened being. Only assertives attempt to represent situations as they are. Searle showed that from the hearer's perspective even literal speech implies a contextual horizon to be intelligible (HABERMAS 1980: 452) / (19841987 I: 337). According to Paan 246b, asatya-mesa speech signifies not only oharani Page #211
anusandhAna 50 (2) descriptive (prajnapani) speech, which is assumed to be context-free and thus by definition neither-true-nor-false (satya-mrsa). The Pann accounts for the use of certain classificatory terms and words which express universals (e.g. masculine, feminine, neuter) without clearly specifying their contextual range of meaning. Imperatives such as 'go ahead' belong to this category too. For instance, we may 'order a person of any gender and this person may or may not carry out orders. This ajnapani (imperative) speech too could not be held as false. It should be regarded as a case of prajnapani speech' (MALVANIYA 1971: 326). 82 PannT 249b: 204 panivahau niyatta havamti dihauya aroga ya / emai pannatta pannavani viyaragehim // 83 Utt 28.16 ff. lists amongst the ten sources of right insight (samyagdarsana) communications such as upadesa, instruction, ajna, command, bija, seed (suggestion), as well as abhigama, comprehension of the sacred scriptures, and vistara, complete course of study (including proofs, pramana, and perspectives, naya): nisagguvaesa-rui, ana-rui sutta-biya-rui-meva / abhigama-vitthara-rui, kiriya-samkheva-dhamma-rui // . 84 Cf. MURTI (1955: 129) on transcendental language which expresses truth which is beyond language; and GANERI (2002: 271) on the non-assertible (inexpressible) in classical Jain seven-valued logic (sapta-bhangi), which may be conceptually related to incomprehensible speech. 85 This example could be interpreted as an early version of the 'misleading form thesis' addressed by RUSSELL (1905) and others. See HAACK (1974: 53-55). By contrast, the example 'Devadatta, give me the cow', mentioned by GLASENAPP (1915: 46), is neither-true-noruntrue as a simple performative. 86 Cf. SCHUBRING (2000 SS 74: 158), MALVANIYA (1971: 325 f.). 87 Cf. CAILLAT (1965/1975: 80), QVARNSTROM (2002: 41 n. 4). 88 For discussion of the ethical implications of this dilemma, for instance in terms of appropriateness, see for instance GERT (1973), HARE (1981), WELLMER (1986: 26 ff.), and HABERMAS (1991: 170). 89 GANERI (2002: 277) shows that the sapta-bhangi is also 'not strictly truth-functional', but suggests a solution to this problem. 2010_03

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mArca 2010 90 Interestingly, some slokas are similar to the last of GRICE's quality maxims: 'Do not say that for which you lack adequate evidence', which invokes questions of referential truth and of the relationship between representational and expressive functions of language. The definition of the concepts of truth and falsehood, or of aspects thereof, is a notoriously difficult problem for modern science and philosophy, whose discourse is constituted by this fundamental distinction according to FOUCAULT (1981) and LUHMANN (1990). It is therefore interesting to see how the Jains tackle this issue, which is one of their foremost concerns. There is a note by LALWANI added to DVS 24.12 which identifies three types of falsehood: '(i) to deny what is, (ii) to establish what is not, and (iii) to alter the meaning'. They can be illustrated by the following examples: (1) Jainism propagates epistemic realism. Hence, it is not surprising that there are explicit statements defending the ideal of objective truth in the scriptures, as opposed to mere appearance, opinion, or consensus. The following passage stresses the necessity for ascetics to use their faculty of judgement to discover the truth of a given phenomenon, and not to be deceived by false appearances: 'Employing their judgment, they should know something for certain and something for uncertain: (1) Having received food or not having received food, having eaten it or not having eaten it, has come or has not come, comes or does not come, will come or will nor come' (Ayara 2.4.1.1-2). This orientation toward the world, predicated on a realistic analysis of the modalities of time, is diametrically opposed to Brahmanism and Vedantic concepts such as maya etc. This is evident in the following passage, which implicitly criticises the confusion of natural phenomena with illusory imagery of divine agency: 'A monk should not say: "The god of the sky! the god of the thunderstorm! the god of lightning! the god who begins to rain! the god who ceases to rain! may rain fall or may it not fall! may the crops grow or may they not grow! may the night wane or may it not wane! may the sun rise or may it not rise! may the king conquer or may he not conquer!" They should not use such speech. But knowing the nature of things, he should say: "the air; the follower of Guhya; a cloud has gathered or come down; the 2010_03 205

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206 anusandhAna 50 (2) (ii) cloud has rained" (Ayara 2.4.1.12-13). False appearance and deception should be avoided by all means: 'A muni speaks of appearance, ignoring the truth, encounters a sin. Then what to speak of one who indulges in whole untruth [Note by LALWANI: When a woman is dressed as a man and if she be called a man, it is a falsehood, though in her dress she appears like a man ...].' (DVS, 7.5, cf. Ayara 2.4.1.3). Ways of 'establishing what is not', such as vague promises and speculation, are also seen indiscriminate or deceptive utterances, because of the confusion of past, present, and future. Language which may create doubt ("maybe or not) has to be avoided by all means: 'When one knows not true implication, in the context of the present, past, and future, says not one, "surely it's like this". When one is in doubt about implication, in the context of the present, past and future, says not one, "surely it's like this". "Surely it's so", -says one when one has not an iota of doubt of implication about the present, the past and future' (DVS, 7.8-10, cf. DVS, 7.6-7, Ayara 2.4.1.5). It is remarkable, that early Jainism already insists on the correct use of temporal modalities, which must be related to the philosophy of transmigration, but also with the critique of the Brahmanic sacred-word theory: 'speech exists only the moment when being spoken' (SCHUBRING $ 68 2000: 149). The practical value of all the cited examples is the same: reducing illusory appearances to their `real' content. There are no further maxims concerning 'changing the meaning in the texts on the ways of speaking. Effectively, however, Jain narrative literature is based on a method of 'changing the meaning' of Indian folklore (HERTEL 1922). The combined systematicity and context-sensitivity of Jain rules and regulations is particularly obvious in the following statement of the Digambara author Vasunandin's (1100 CE) Sravakacara 209, which propagates not only the 'abstention from untruth spoken out of passion or hate' but 'from truth too, if it provokes the destruction of a living being' (cited in WILLIAMS 1983: 78). This and similar examples illustrate how the hierarchically superior principle of ahinsa supersedes the maxim of truthfulness in cases of rule (iii) 2010_03

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mArca 2010 207 contradiction. Cf. MALVANIYA (1971: 325) on the role of the (situational) conditions of truthfulness in the Pannavana. 91. Conversely: -[1.] The monks and nuns may not use the following six forbidden forms of speech: lying, sneering, insult, coarse speaking, worldly speech, or speech renewing atoned matters. 2. There are six cases of idle talk about right conduct: of speaking rashly in relation to others, of damaging living creatures, of untruthfulness, of forbidden appropriation, of a jade, a eunuch, or a slave. Whoever uses those six kinds of idle talk, without being able to prove them fully, ranks as one who has committed the transgression himself (KS 6.1). 92 Cf. BROWN-LEVINSON (1978: 134 ff.). In PannT folio 259 B cited by MALVANIYA (1971: 212) the positive karmic consequences of not killing are expressed in this way; avoiding commandments of the form do not kill' for example by saying: "Those who refrain from killing living beings live long and enjoy good health in the next birth).' 93 See also AUSTIN (1962: 4) on disguising a performative utterance as a descriptive or constative statement. 94 Cf. GERT's (1973) 'minimal ethic'. 2010_03

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208 Primary Sources AnD Anuogaddaraim [Anuyoga-dvara]. T. Hanaki (English tr.): Anuogaddaraim (English Translation). Prakrit Jain Institute Research Publications Series Vol. 5, Vaishali 1970. AvNi = Avassaya-nijjutti [Avasyaka-niryukti]. Edited with Haribhadra's Tika. Agamodaya Samiti, Bombay 1918. Ayaramga-sutta [Acaranga-sutra]. (1) [English translation:] JACOBI (1884: 1-216). (2) [Original Ardhamagadhi-Text:] Tulsi, Acarya, Muni Nathmal (eds.): Angasuttani. Vol. 1. Second Edition. Jain Visva Bharati, Ladnum 1992: 1-248 [first edition: 1974]. Ayara - * BIBLIOGRAPHY DVS Arya Sayyambhava: Dasa-veyaliya-sutta [Dasavaikalika-sutra]. (1) Ernst Leumann (ed.), Walther Schubring (tr.): The Dasaveyaliya Sutta. Introduction and Notes, by Walther Schubring. The Managers of the Sheth Anandji Kalianji, Ahmedabad 1932. (2) Kustur Chand Lalwani (tr.): Arya Sayyambhava's Dasavaikalika Sutra. With Translation and Notes. Motilal Banarsidas, Delhi 1973. (3) Acarya Tulsi [Vacaka Pramukha], Muni Nathmal [Sampadaka aur Vivecaka] (eds.): Dasavealiyam (Mulapatha, Samskrt Chaya, Hindi Anuvada tatha Tippana). Jain Visva Bharati, Ladnum 1974 [first edition: 1964]. KS Bhadrabahu: Kappa-sutta [Kalpa-sutra]. Walther Schubring (tr.): Das Kalpa-sutra. Die alte Sammlung jinistischer Monchsvorschriften. Einleitung, Text, Analysen, Ubersetzung, Glossar. Indica 2. Hg. E. Leumann. Otto Harrassowitz, Leipzig 1905 [English Translation of the revised German translation: J.A.S. Burgess: 'The Kalpa-Sutra. An Old Collection of Disciplinary Rules for Jaina monks.' The Indian Antiquary 39 (1910) 257-267]. MAC = anusandhAna 50 (2) 2010_03 Vattakera: Mulacara. See: OKUDA (1975).

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mArca 2010 Pann Pannavana-sutta [Prajnapana-sutra]. Muni Punyavijaya, Pt. Dalsukh Malvaniya, Pt. Amritlal Mohanlal Bhojak. (eds.): Pannavana (Prajnapana). Jaina-agama-Series No. 9, Part 1-2. Mahavira Jaina Vidyalaya, Bombay 1969-1971. See also: PannT, PannV. PannT Malayagiri: Prajnapana-tika. (1) Srimacchyamacarya-drbdham sriman-Malayagiryacarya-vihitavivarana-yutam sri-prajnapanopangam (Purvarddham). Agamodaya-samiti, Mehasana 1918, 1919 [printed: NirnayaSagara Press, Bombay]. (2) Pandit Bhagavanadasa Harsacandra [Anuvadaka ane Samsodhaka] (ed.): Vacakavara-Bhagavadarya-syamacarya-viracita Mula tatha srimad-acarya-Malayagiriviracita tikana Anuvada-sahita. Bhag I-III. Jaina Sosayati, Amadavada (Ahmedabad) 1935. Pann V Haribhadra-suri: Prajnapana-vyakhya (Purvabhagah). Rsabhadeva-kesarimalaji [Mudrayitri] (ed.): Suvihita-dhurandhara-sahityasaudhananya-stambhopama-sri = 201 Haribhadra-Suri-sutrita-pradesavyakhya-samkalitam. Phakircanda Maganalala Badami, Jainavijayananda Printing Press, Surat 1947. PH Aristotle: Peri Hermencias. E.M. Edghill (tr.); On Interpretation. In: W.D. Ross (ed.): The Works of Aristotle, Volume 1: Logic. Clarendon Press, Oxford 1928 [http:// classics.mit.edu/Aristotle/-interpretation.html]. = Suy Suyagadamga [Sutrakrtanga]. English translation: JACOBI (1895: 235-435). Thana Thananga-sutta [Sthananga-sutra]. (1) Acarya Tulsi [Vacaka Pramukha], Muni Nathmal [Sampadaka Vivecaka], Acarya Mahaprajna (eds.): Thanam (Mul Path, Sanskrt Chaya, Hindi Anuvada tatha tippana). Jaina Visva Bharati, Ladnum 1976. (2) Muni Jambuvijaya [Sampadak] (ed.): Sthananga-sutram. Navangi-tikakara-sri-Abhayadeva-suriviracita-vivarana-sametam. Bhag I-III. Jaina-agama-Granthamala 2010_03

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210 315FTA 40 (?) 19 (1-3). Mahavira Jaina Vidyalaya, Mumbai 2002-2003. (3) Uttara Bharatiya Pravartaka Amar Muni [Pradhana Sampadaka), Sricand Surana "Saras' [Saha-Sampadaka] (eds.): Sacitra Sthanarga Sutra. Bhag I-II. Mula Path-Hindi-Angrezi Anuvada, Vivecana evam Rangina Citrom Sahita. Padma Prakasa, Dilli 2004. Utt = Uttarajjhayana-sutta (Uttaradhyayana-sutra). (1) UpaPravartaka Amar Muni (Sampadaka), sricand Surana "Saras' [Saha-Sampadaka] (eds.); Brj Mohan Jain (Angrezi Anuvada] (tr.): Sacitra Uttaradhyayana Sutra Mula Patha, Hindi-Angrezi Anuvada, Visesa tippana tatha Bhavapurna Citrom Sahit. Atma Jnan Pith, Manasa Mandi 1992. (2) English Translation: JACOBI (1895: 1-232). VABh = Jinabhadra: Visecavasyaka-bhasa. Dalasukha Malavaniya (ed.): Sri-jinabhadra-gani-ksama-sramana-viracitam Visecavasyakabhasyam. Svopajna-vrtti-sahitam. Lalabhai Dalapatabhai Bharatiya Samskrti Vidyamandira, Amadavada 1966-1968. Viy = Viyaha-pannatti (Bhagavati-sutra). (1) DELEU (1970). (2) Kustur Chand Lalwani (tr.): Sudharma Svami's Bhagavati Sutra. Prakrit Text with English Translation of satakas 1-11. Vol. 1-4. Jain Bhawan, Calcutta 1973-1985. YS = Hemacandra-suri: Yoga-sastra. Olle Qvarnstrom (tr.): The Yogasastra of Hemacandra. A Twelfth Century Handbook on Svetambara Jainism. Harvard Oriental Series Vol. 61, Cambridge (Massachusetts) 2002. YT = Somadeva-suri: Yasas-tilaka. See HANDIQUI (1968). Secondary Sources APEL, Karl-Otto: Transformation der Philosophie. 2 Bande. Frankfurt am Main: Suhrkamp, 1973 [English translation 2010_03

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mArca 2010 211 (selection): Towards a Transformation of Philosophy. London: Routledge and Kegan Paul, 1980). ARISTOTLE = See PH. AUSTIN 1962 = Austin, John Langshaw: How to Do Things with Words. The William James Lectures delivered at Harvard University in 1955. Clarendon Press, Oxford 1962. BAHM 1957 = Bahm Archie J.: 'Does Seven-Fold Predication Equal Four-Cornered Negation Reversed?' Philosophy East and West 7,3-4 (1957) 127-130. BALBIR 1987 = Balbir, Nalini: 'The Perfect Sutra as Defined by the Jainas.' Bulletin D'Etudes Indiennes 3 (1987) 3-21. BALCEROWICZ 2003 = Balcerowicz, Piotr: 'Some Remarks on the Naya Method', in: Piotr Balcerowicz: Essays in Jaina Philosophy and Religion. Motilal Banarsidas, Delhi 2003: 37-70. BHATT 1978 = Bhatt, Bansidhar: The Canonical Niksepa. Studies in Jaina Dialectics. E. J. Brill (Indologica Berolinensa 5), Leiden 1978. BROWN-LEVINSON 1978 = Brown, Penelope & Levinson, Stephen: 'Universals in Language Usage: Politeness Phenomena', in: E. Goody (ed.): Questions and Politeness. Strategies in Social Interaction. Cambridge University Press, Cambridge 1978: 56-310. BRUHN 2003 = Bruhn, Klaus: "The Mahavratas in Early Jainism.' Berliner Indologische Studien 15/16/17 (2003) 3-98. BRUHN-HARTEL 1978 = Bruhn, Klaus; Herbert Hartel: 'Editors' Foreword', in: Bansidhar Bhatt: The Canonical Niksepa: Studies in Jaina Dialectics. Indologica Berolinensa 5, E. J. Brill, Leiden 1978: v=vi. CAILLAT 1975 = Caillat, Colette: Atonements in the Ancient Ritual of the Jaina Monks. Translated by Mr Jones, 2010_03

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212 anusandhAna 50 (2) Mr & Mrs McKenna, & Mr Whitehouse. Ahmedabad: L. D. Institute of Indology, L. D. Series No. 49, 1965 / 1975. CAILLAT 1984 = Caillat, Colette: "Prohibited Speech and Subhasita in the Theravada Tradition', Indologica Taurinensia 12 (1984) 61-73. CAILLAT 1991 = Caillat, Colette: "The Rules Concerning Speech (Bhasa) in the Ayaranga- and Dasaveyaliya-Suttas', in: M. A. Dhaky, S. Jain (eds.): Aspects of Jainology. Pt. Dalsukhbhai Malvania Felicitation Volume. Vol. 3. P. V. Research Institute, Varanasi 1991: 1-15. DELEU 1970 = Deleu, Jozef: Viyahapannatti (Bhagavai). The Fifth Anga of the Jaina Canon. Introduction, Critical Analysis, Commentary & Indexes. Rijksuniversiteit de Gent, Brugge 1970, DUNDAS 1996 = Dundas, Paul: 'Somnolent Sutras: Scriptural Commentary in Svetambara Jainism.' Journal of Indian Philosophy 24 (1996) 73-101. DUNDAS 2007 = Dundas, Paul: "The Non-Violence of Violence: Jain Perspectives on Warfare, Asceticism and Worship', in: J.R. Hinnells, R. King (eds.): Religion and Violence in South Asia: Theory and Practice. Routledge, London 2007: 41-61. FAUCONNIER 1981 = Fauconnier, Gilles: 'Social Ritual and Relative Truth in Natural Language', in: K. Knorr-Cetina, A.V. Cicourel (eds.): Advances in Social Theory and Methodology. Routledge & Kegan Paul, Boston 1981: 175- 202. FOUCAULT 1981 = Foucault, Michel: L'ordre du discours. Gallimard, Paris 1971 [English translation: The Order of Discourse. Translated by lan McLeod. In: R. Young (ed.): Untying the Text: A Poststructuralist Reader. Routledge and Kegan Paul, London 1981: 48-78]. 2010_03

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mArca 2010 213 GANERI 2001 = Ganeri, Jonardon: Philosophy in Classical India. Routledge, London 2001. GANERI 2002 = Ganeri, Jonardon: 'Jaina Logic and the Philosophical Basis of Pluralism.' History and Philosophy of Logic 23 (2002) 267-81. GERT 1973 = Gert, Bernard: The Moral Rules: A New Rational Foundation for Morality. Harper & Row, New York 1973. GHATAGE 1996-2003 = Ghatage, A.M. (ed.): A Comprehensive and Critical Dictionary of the Prakrit Languages with Special Reference to Jain Literature. Vol. I-III.1-2. Bhandarkar Oriental Research Institute, Pune 1996-2003. GLASENAPP 1915 = Glasenapp, Helmuth von: Die Lehre vom Karma in der Philosophie der Jainas. Otto Harrassowitz, Leipzig 1915 [English translation: The Doctrine of Karman in Jain Philosophy. Translated from the original German by B. Gifford and revised by the author. Ed. H. R. Kapadia. Bombay: Bai Vijibai Jivanlal Panalal Charity Fund, 1942]. GONDA 1959 = Gonda, Jan: "Why are Ahimsa and Similar Concepts often Expressed in a Negative Form?' Jan Gonda: Four Studies in the Language of the Veda. Disputationes Theno-Trajectinaeis. Mouton, 'S-Gravenage 1959: 95-117. GRICE 1975 = Grice, H. Paul: 'Logic and Conversation.' P. Cohen, J. L. Morgan (eds.): Syntax and Semantics. Vol. 3. Academic Press, London 1975: 41-58. GUMPERZ 1964 = Gumperz, John J.: 'Linguistic and Social Interaction in Two Communities.' American Anthropologist (N.S.) 66,6,2 (1964) 137-53. GUNARATNE 1980 = Gunaratne, R. D.: Understanding Nagarjuna's catus-koti.' Philosophy East & West 30,2 (1980) 211-239. 2010_03

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214 anusandhAna 50 (2) HAACK 1974 Haack, Susan: Deviant Logic: Some Philosophical Ideas. Cambridge University Press, Cambridge 1974. HABERMAS 1979 Habermas, Jurgen: "What is Universal Pragmatics?" Communication and the Evolution of Society. Translated by Thomas McCarthy. London: Heinemann Educational, 1976 / 1979: 1-68. HABERMAS 1980-1981 Habermas, Jurgen: Theorie des kommunikativen Handelns. 2 Bande. Suhrkamp, Frankfurt am Main 1980-1981 [English translation: HABERMAS (19841987)]. HABERMAS 1983 Habermas, Jurgen: Moralbewusstsein und kommunikatives Handeln. Suhrkamp, Frankfurt am Main 1983 [English translation: HABERMAS (1990)]. HABERMAS 1984-1987 Habermas, Jurgen: The Theory of Communicative Action. Vol. 1-2. Translated by Thomas McCarthy. Polity Press, Cambridge 1984-1987 [English translation of HABERMAS (1980-1981)]. = HABERMAS 1991 Habermas, Jurgen: Erlauterungen zur Diskursethik. Suhrkamp, Frankfurt am Main 1991 [English translation: Justification & Application: Remarks on Discourse Ethics. Translated by Ciaran P. Cronin. The M.I.T. Press, Cambridge (Massachusetts) 1993]. HABERMAS 1993 Habermas, Jurgen: 'Comments on John Searle: "Meaning, Communication, and Representation". LEPORE-VAN GULICK (1993: 17-30). = 2010_03 = HANDIQUI 1968 = Handiqui, Krishna Kanta: Yasastilaka and Indian Culture. Or Soma Terapanth deva's Yasastilaka and Aspects of Jainism and Indian Thought and Culture in the Tenth Century. Jivaraja Jaina Granthamala No. 2, Jaina Samskrti Samraksaka Sangha, Sholapur 1968 [first edition: 1949]. = HARE 1981 Hare, Richard Mervyn: Moral Thinking: Its Levels, Method, and Point. Clarendon Press, Oxford 1981.

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mArca 2010 215 HARNAD 1999 = Harnad, Stevan: 'Re: Are Axioms Empirical?' 19 February (1999) 1 [http://www.ecs.soton.ac.uk/ ~harnad/Hypermail/Advanced.A199/0009.html]. HERTEL 1922 = Hertel, Johannes: On the Literature of the Shvetambaras of Gujarat. Sachsische Forschungsinstitute in Leipzig. Forschungsinstitut fur Indogermanistik Indische Abteilung Nr. 1, Merkert & Petters, Leipzig 1922. HORN 1985 = Horn, Laurence R.: 'Metalinguistic Negation and Pragmatic Ambiguity.' Language 61,1 (1985) 121-74. HORN 2001 = Horn, Laurence R.: A Natural History of Negation. CSLI Publications, Stanford: 2001 [first edition: Chicago University Press, Chicago 1989). HYMES 1972 = Hymes, Dell: "On Communicative Competence', in: J. Pride, J. Holmes (eds.): Sociolinguistics. Penguin, Harmondsworth 1972 [first edition: 1971]. JACOBI 1884 = Jacobi, Hermann: Jaina Sutras I. Sacred Books of the East Vol. 22 Oxford University Press, Oxford 1884. JACOBI 1895 = Jacobi, Hermann: Jaina Sutras II. Sacred Books of the East Vol. 45 Oxford University Press, Oxford 1895. JAIN 1929 = Jain, Campat Ray: Faith, Knowledge and Conduct. The Indian Press, Allahabad 1929. JAYATILLEKE 1967 = Jayatilleke, K.N.: "The Logic of Four Alternatives.' Philosophy East & West 17,1/4 (1967) 69- 83. JONES 1978 = Jones, Richard Hubert: "The Nature and Function of Nagarjuna's Arguments.' Philosophy East and West 28,4 (1978) 485-502. KANNOOMAL 1917 = Kannoomal, Lala: The Saptabhangi Naya or the Pluralist Aspects of the Jaina 2010_03

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216 anusandhAna 50 (2) Dialectics. Atmanand Jain Pustak Pracharak Mandal, Agra 1917. LAIDLAW 1995 Laidlaw, James: Riches and Renunciation: Religion, Economy and Society among the Jains. Clarendon Press, Oxford 1995. LALWANI 1973 Lalwani, Kustur Chand: Arya Sayyambhava's Dasavaikalika Sutra. Translation and Notes. Motilal Banarsidas, Delhi 1973. LALWANI 1973-85 Lalwani, Kustur Chand: Sudharma Svami's Bhagavati Sutra. Prakrit Text with English Translation of satakas 1-11. Vol. 1-4. Jain Bhawan, Calcutta 1973-1985. LUHMANN 1990 Luhmann, Niklas: Die Wissenschaft der Gesellschaft. Suhrkamp, Frankfurt am Main 1990. 1= = MAHIAS 1985 Mahias, Marie-Claude: Delivrance et convivialite: Le systeme culinaire des Jaina. Editions de la Maison des Sciences de l'Homme, Paris 1985. 1=3 MALAMOUND 1982 Malamoud, Charles: 'On the Rhetorics and Semantics of Purusartha', Contributions to Indian Sociology (N.S.) 15 (1982) 33-54. MALVANIYA 1971 Malvaniya, Dalsukh. D.: 'Introduction', in: Muni Punyavijaya, Pt. Dalsukh Malvaniya. Pt. Amritlal Mohanlal Bhojak (ed.): Pannavanasuttam. JainaAgama-Series No. 9, Part 2. Mahavira Jaina Vidyalaya, Bombay 1971: 201-487. MATILAL 1981 Matilal, Bimal Krishna: The Central Philosophy of Jainism (Anekanta-Vada). L.D. Institute of Indology, Ahmedabad 1981. 2010_03 MATILAL 1999 = Matilal, Bimal Krishna: The Character of Logic in India. Eds. J. Ganeri & H. Tiwari. Oxford University Press, New Delhi 1999 [1st ed.: 1998]. MONIER-WILLIAMS 1986 Monier-Williams, Monier: Sanskrit-English Dictionary. New Edition, Greatly Enlarged and

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mArca 2010 217 Improved. Oxford University Press, Oxford 1899 (reprinted: Marwah Publications, New Delhi 1986). MURTI 1955 = Murti, Tirupattur Ramaseshayyar Venkatachala: The Central Philosophy of Buddhism: A Study of the Madhyamika System. Allen and Unwin, London 1955. PRIEST 2006 = Priest, Graham: In Contradiction: A Study of the Transconsistent. Second Edition. Oxford University Press, Oxford 2006 [first edition: Martinus Nijhoff, Leiden 1987). PRIEST-ROUTLEY 1983 = Priest, Graham; Routley, Richard. "An Impressionistic Survey of Paraconsistent Positions and Theories." Collected Papers of the 1982 Foundations of Logic Conference, University of Waterloo, 1983. PRIEST-ROUTLEY 1989 = Priest, Graham; Routley, Richard. 'First Historical Introduction: A Preliminary History of Paraconsistent and Dialethic Approaches.' G. Priest, R. Routley, J. Norman (eds.): Paraconsistent Logic: Essays on the Inconsistent. Philosophia Verlag, Munchen 1989: 3-75. RAJU 1954 = Raju, P. T.: 'The Principle of Four-Cornered Negation in Indian Philosophy.' Review of Metaphysics 7 (1954) 694-713. RUSSELL 1905 = Russell, Bertrand: 'On Denoting.' Mind 14 (1905) 479-93. SCHROEDER 2000 = Schroeder, John: "Nagarjuna and the Doctrine of "Skillful Mcans".' Philosophy East and West 50,4 (2000) 559-583. SCHUBRING 1932 = Schubring, Walther, see: DVS1. SCHUBRING 2000 = Schubring, Walther: The Doctrine of the Jainas: Described after the Old Sources. Translated from the Revised German Edition by Wolfgang Beurlen. With the Three Indices Enlarged and Added by Willem Bollee and Jayandra Soni. Motilal Banarsidas, Delhi 2000 [first German edition: 1935). 2010_03

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218 anusandhAna 50 (2) SEARLE 1969 Searle, John E.: Speech Acts: An Essay in the Philosophy of Language. London: Cambridge University Oress, 1969. = SEYFORT RUEGG 1985 Seyfort Ruegg, David: 'Purport, Implicature and Presupposition: Sanskrit Abhipraya and Tibetan Dgons Pa/Dgons Gzi as Hermeneutical Concepts.' Journal of Indian Philosophy 13,4 (1985) 309-25. - STAAL 1962 = Staal, J. Frits: 'Negation and the Law of Contradiction in Indian Thought: A Study.' Bulletin of the School of Oriental and African Studies 25,1/3 (1962) 52-71. STCHERBATSKY 1958 Stcherbatsky, Fedor Ippolitovich: Buddhist Logic. 2 vols, Mouton, Gravenhage 19301932 / 1958. STRAWSON 1950 = Strawson, Peter F.: 'On Referring.' Mind 59 (1950) 320-344. TULSI 1985 = Tulsi, Acarya: Illumination of Jaina Tenets (Jaina-Siddhanta-Dipika). Translated by Satakari Mookerjee. Jain Vishva Bharati, Ladnun 1985 [first edition: 1945]. WELLMER 1986 = Wellmer, Albrecht: Ethik und Dialog: Elemente des moralischen Urteils bei Kant und in der Diskursethik. Suhrkamp, Frankfurt am Main 1986. WILLIAMS 1983 = Williams, Robert: Jaina Yoga. Motilal Banarsidas, Delhi 1983 [first edition: 1963]. 2010_03 WITTGENSTEIN 1953 = Wittgenstein, Ludwig: Philosophische Untersuchungen-Philosophical Investigations. Translated by G. E. M. Anscombe. Blackwell, Oxford 1953 [first edition: 1945]. Dept. of the Study of Religions SOAS, University of LONDON Thornhough Street, Russell Square LONDON WCIHOXG'

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The Cult of the Jakhs in Kutch Francoise Mallison I had the privilege to be introduced to Professor Bhayani almost fourty years ago, by my french Guru, Professor Charlotte Vaudeville. She herself, in the early sixties, had worked with Professor Bhayani on old Gujarati Jain poetry (for her book on the Barahmasa), at the Bharatiya Vidya Bhavan in Bombay, and, in the process, had come to appreciate not only his profound scholarship, but also his irresistible sense of humor. She always kept good contact, esteem and amity for him. When she sent me, then a student, to Ahmedabad, I was at once amazed and relieved to see one by one all the difficulties I had in understanding the Prabhatiyam of Narasimha Maheta, solved thanks to the endless knowledge and wide generosity of Professor Bhayani. It took me no time to realize that nobody in Gujarat, like him, could comprehend the totality of Gujarati culture in space and time and put it right into the midst of humanistic studies, from the most classic to the most modern theories, able as he is to combine the discipline of linguistics with literary studies. But, above all, during our long conversations, when I staid at his home, enjoying the cups of tea of Chandrakalaben, filling one notebook after the other with philological notes, bibliographical references, etc. .., I discovered that the most depressed state of mind into which we, scholars, can be plunged facing so many difficulties and fights with our texts, may all of a sudden disappear to make room for the sheer joy of discovery, laughter and happiness, at the mere contact of Professor Bhayani, ever so vivid and enthusiast. Gujarati studies could not be what they are without him. I dedicate to his memory the story of these learned and gentle legendary people, riding through Kutch with a manuscript scroll under their arm. Kutch is a district attached to the province of Saurashtra, the peninsula adjoining the Arabian Sea and forming the Western province of Gujarat State. This part of Gujarat, due to repeated waves of immigration, is different from the rest of the country not only in its features of physical and human geography but 2010_03

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220 anusandhAna 50 (2) also through its socio-historic configuration. It is often compared to Rajasthan because of the pattern of its rajput or pseudorajput feudalism but its social spectrum is much more complex and diversified.1 Another distinctive feature of Saurashtra are the wealth and the originality of its religious traditions. It provides shelter on its soil for sanctuaries known all over India like Dwarka or Somnath, Jaina holy places of prime importance like Girnar and Palitana, two of the twelve jyotirlings (jyotirlingam), Somnath and Nagesvar, and the puranic geography of Saurashtra is cloquent about the antiquity of the fact that this province was a part of the magnificent tradition of classical Hinduism. Much less well known is the extraordinary wealth of holy men and local cults, its dense network of small popular sanctuaries covering the country. They all belong to what the local authors call loka-dharma, popular religion. These different popular religious currents are not at all mutually exclusive but perfectly open to each other. For instance, what is called Santa-vani, a corpus of hymns shared by different communities, all more or less touched by tantric influence, not only is the common property of different faithful but more than that, it is held in esteem by the entire Gujarati public in spite of its use of dialectal features particular to Saurashtra or sometimes even of Kacchi characteristics. For the origin of the Santa-vani one must look to the combined action of a group of lokadharma such as the Mahapanth, Ravibhanpanth, Nathpanth, Kabirpanth, and - although at present its followers are not any longer conscious of the fact the Satpanth, the old name of the converted Nizari Ismailis in Gujarat and Kutch. In order to finish with this introduction to the popular religion of Saurashtra and Kutch, it is necessary to add a few additional specific features. If like elsewhere in India ascetic exploits and the outward renouncement of the saints are frequently come across, for instance in the case of the founder 2010_03

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mArca 2010 221 of the Nath community in Kutch, Dharmanath at Dhinodhar?, it appears that very special importance was given to the notions of compassion for the living beings and of devotion to their service in order to attain to the Sants perfection. Examples are numerous : for instance the saint Kapadi Mekan Dada who, accompanied by his dog Moliya and his donkey Laliya, crisscrosses the Rann of Kutch on the look out for any one having lost his way in the desert in order to provide him with water and food and thus to save him, or Saint Devidas who transforms his asrama at Parab-Vavdi into a leper-house thus attracting the wrath of his neighbours. Animals will receive equal attention : the shrines belonging to the Sant Vani group will have a gosala, These shrines are provided with all that is necessary for the sadavrata (the vow to feed every day poor visitors), where the visitor will always be told that commensality is compulsory and that caste rules will not be observed. One cannot but be reminded of the presence of Buddhism in Saurashtra until the 13th century), more exactly in the region concerned by the cult of the Jakhs : Kutch. Kutch, the northwestern most district of Saurashtra situated between the Arabian Sea to the South, Pakistan to the North East, is physically separated from Pakistan by the Great Rann and from India by the Little Rann; thus is as much connected to the province of Sind than to Kathiawad but historical circumstances determined it being linked to Saurashtra; however Kacchi is a dialect of Sindhi. The preservation of socio-religious traditions in Kutch is in astonishing contrast with its wide opening to the outside world overseas and the resulting migrations of men and ideas. The cult of the Jakhs belongs to Kutch alone. In Kutch district one may find sanctuaries, more or less abandoned and small, displaying an alignment of statuettes representing 72 horsemen on their horses holding a manuscript scroll in one hand, said to have come from overseas to alleviate the misery of the poor, to look after the sick, to deliver the 2010_03

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222 31MET 40 (2) country from its tyrant, the king Pumvrao. Such are the Jakhs4. They are treated like gods. Their legend is known only thanks to bardic tales because the Jakhs are responsible for the failure of the first attempt of the Samma Rajputs from Sind to rule over Kutch, through ruining Pumvrao, nephew of Lakha Phulani (at the end of the 10th century). Several tales are available. A.Burnes in 1826 provided the first ones and L.F. Rushbrook Williams has summed up the state of the question in 19586. According to the legends, seven holy men had come from somewhere near Byzantium ; called Rikhis (Rsi) or Samghar, they are said to have worshipped their god Jakh on a hill not far from the fort of Pumvrao, Padhargadh. The fact that they were able to heal sterility is said to have been of interest to the queen of Pumvrao who is said either to have given them access to the palace through an underground passage or to have been offended because having been treated by them like an ordinary woman. Pumvrao is said to have had them arrested and condemned to winnow grain on a ground covered with nails. A compassionate barber is said to have freed one of them who from the top of a hill had then called for the help of his God. Jakh is said to have arrived from Byzantium in company of his 70 brothers and one sister. As Pumvrao refused to liberate the prisoners, they are said to have killed Pumvrao after a lot of vicissitudes and put a curse on Padhargadh which was ruined and abandoned two years after having been built. Later on the 71 Jakhs and their sister were divinized and worshipped astride on their horses. Another miracle was required in the 18th century to convince Rao Desalji (1716-1751) of the fact that the Jakhs actually existed : they appeared from the sky on their horses near the gold market (soni bazar) at Bhuj. A shrine commemorates the event, it is called Jakh Jar or Jakh Mandir; it is not much visited nowadays but well kept: 24 completely whitewashed niches are aligned on a platform surrounded by constructions, each providing shelter to three manuscript scrolls, doubtlessly standing for the 72 Jakhs ; two Jakh statues stand 2010_03

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mArca 2010 223 in front of the niches and two white flags. There was no trace of puja going on (on December 12, 1997). Desalji and his successors are supposed to come and celebrate their arrival once a year. Rushbrook Williams quotes a more rational tale on the presence of the Jakhs, as having been told by the last royal bard?. 71 shipwrecked men and a woman are said to have reached on rafts Jakhau (on the West Coast, Abadasa taluka,, an ancient harbour the name of which recalls the event'). With their clear skin and tall stature and speaking a language unknown to Kutchis however far they had travelled, they were supposed to have come from Byzantium. They started to travel over the country and to teach their art of medicine, and other sciences, and were given horses in exchange. Their popularity is said to have provoked the jealousy of the cruel Pumvrao who imprisoned some of them. Their brothers, in order to free them, were able to build a ballistic machine on a nearby hill bombarding a part of the palace and killing the king. The queen is said to have organized a massacre of all the Jakhs in revenge, but the people grateful for their kindnesses are said to have worshipped them as saints and even demigods in hilltop temples. At Jakhau where many Jakh statues existed, the cult seems in recession. The silting-up of the harbour put an end to the commercial activities of the Bhanusali who emigrated to Bombay. Their arable land was taken over by Muslims. A small shrine has however been built twelve years ago between the small town and the Sea; seven Jakhs can be seen there on their horses, small statues, 30 to 50 centimeters high. Incense and coconuts bear witness to the existence of a cult. But the most lively temple is located at the village bearing the very name Jakh near the Padhargadh ruins (Nakhatrana taluka) and near the ruins of a big Siva temple called Pumvresvar. The shrine on the top of a hill is accessible via a flight of steps, it is an open terrace partially covered by 2010_03

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224 anusandhAna 50 (2) a dome under which stand in a row the 72 whitewashed statuettes of the Jakhs on their little horses, freshly painted, with their characteristic orange turban, their moustache, with the manuscript scrolls under the arm; their sister Sayari is different only through her smaller size. A series of 72 statuettes has been discarded, but not destroyed because when a series is replaced, the preceding one is simply put aside and continues to receive garlands and some honours. An oil lamp is continuously lighted and hung on a pillar of the entry. Darsana is permanent, visitors are numerous.9 Local writers as well as English scholars have tried hard to find a plausible explanation for the origin of the strange benefactors from foreign lands. Many theories were put forward, some of them quite fanciful: they were said to be celestial beings as indicated by their name, Hindu or Buddhist yaksa, Greeks or Romans, Sakas or White Huns1o, or even the Varangian (Scandinavian) Guards of the emperor of Byzantium! More prosaically, Rushbrook Williams proposes an Iranian identity : they might have been Zoroastrians fleeing islamization from Northern Iran (as had the present day Parsis who reached the coast of Gujarat as early as during the 9th century) a group of whom might have been shipwrecked and sought refuge on the coast of Kutch. Their peaceful ways and their knowledge would be in accordance with those attributed to the Jakhs. For Dalpat Shrimali11, a specialist of the religious folklore of the untouchables in Saurashtra and Gujarat, the god Jakh might be an avatara of Matang or Mataim Dev, one of the great Gurus of the Mahamargi mythology, born from a brahmin father and an untouchable mother, famous for his astrologic science but who is also one of the great Hindu preachers of Nizari Ismailism12. None of these theories can be proven, and the legend of the Jakhs does not seem to have crossed the Ranns of Kutch. 2010_03 LES MONTEZES F.30170, MONOBLET, FRANCE

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mArca 2010 Foot-Notes I Cf. Harald Tambs-Lyche, Power, Profit and Poetry; Traditional Society in Kathiawar, Western India, New Delhi: Manohar, 1997. 225 2 Dalpatram P. Khakhar, "History of of the Kamphatas of Kacch" in Indian Antiquary, 7 (February 1878), pp. 45-53, and in D.P.Khakhar, Report on the Architectural and Archaeological Remains in the Province of Kacch,, with five papers by the late Sir Alex. Burnes, reprinted at Patna Indian India, 1978 (1st ed., Bombay: Government Central Press, 1879), p. 3-13. 3 Cf. M.S. Moray, History of Buddhism in Gujarat, Ahmedabad: Saraswati Pustak Bhandar, 1965, and A.S. Gadre, "Buddhist Influence in Gujarat and Kathiawar", Journal of the Gujarat Research Society, (Bombay), 1939, 1-4, p. 61-70. 4 The etymology of Jakh can only lead to Sanskrt yaksa, the guardian demigods or servants of Kubera, the god of wealth. 5 Alexander Burnes, "An Account of the Ruins near Mujjul or Munjul in Cutch", appendix no. IV,, in Dalpatram P. Khakhar, op. cit., note 8. 6 L.F. Rushbrook Williams, The Black Hills, Kutch in History and Legend: A Study in Indian Local Loyalties, London: Weidenfeld and Nicolson, 1958, pp.83-88, and ill. 7 Ibidem, p.86-87. 8 On Jakhau see G.D. Patel, ed., Gujarat State Gazetteers, Kutch District, Ahmedabad Government Press, Gujarat State, 1971, p. 598. 9 I had the oportunity to discover a new sanctuary of Jakhs in January 2001 at a place named leliya, four kilometers of Jangi (Bhachau taluka). The shrine, open air, was renovated in 2000 and showed the present vividness of cult. 10 Cf. Rushbrook Williams, op. cit., note 20, p. 85. 11 Dalpat Shrimali, Harijana santa ane lokasahitya [kamthasthathi granthastha], Ahmedabad: Gujarata grantharatna karyalaya, repr. 1993 (1st ed. 1989), p. 223f. 12 Cf. S. Nanjiani, Khoja vrttanta, Ahmedabad: 2nd ed., 1892, p. 133136. 2010_03

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226 anusandhAna 50 (2) Jakhs images at the Jakhs shrine of the village Jakh (Nakhatrana Taluka) 2010_03

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vihaMgAvalokana upA. bhuvanacandra 'anusandhAna' nA 49 mA aMkamA saMskRta vyAkaraNano eka laghu grantha pragaTa thayo che. 'zabdasaJcaya:' nAmaka A racanAmAM saMskRtanA svarAnta - vyaJjanAnta nAmonAM vibhaktirUpone sarvagrAhI rUpe tathA sAdhanikA sAthai saMgRhIta karavAmAM AvyA che. siddhahaima tathA kAtantra e be vyAkaraNanA AdhAre rUpasiddhi karavAmAM AvI che. jaina vartuLomAM vividha viSayono abhyAsa kevI tatparatAthI thato Avyo che te AvI racanAo kahI jAya che. sampAdake je vizadatA sAthe kRtinuM sampAdana karyuM che te sampAdakanA A viSayanA adhikAranI dyotaka che. tIrthamAlA prakAranI eka racanA 'tIrthAvalI dvAtriMzikA' A aMkamAM che. kRti saMkSipta hovAthI tIrtho vize adhika jANakArI jo ke nathI maLatI, tema chatAM vibhinna kALakhaNDomAM tIrthonI mAnyatA, saMkhyA ke nAma-ThAma jANavAnA srota rUpe AvI tIrthAvalIo upayogI bane che ja. kRti zuddhaprAya: che. zlo. 17mAM 'tatastata (:) zrI....' evo sudhAro sUcavavAmAM Avyo che te anAvazyaka che. 'tatastata zrI....' pATha zuddha che. 'zrI AcAryajInA bAra masavAr3A' kAvyaguNayukta racanA che. AmAM kavino kalpanA - unmeSa jovA maLe che. pAThamAM thoDAM saMmArjanIya sthAna che : pR. 111, paM. 6 - 'sahodarAM mAtA' che te ThekANe 'sohodanAM' hovuM ghaTe. kaDI 4mAM mAtAnuM A nAma ApeluM che ja. pR. 111, paM. 11mAM 'varanI'ne sthAne sambhavata: 'caTanI' zabda hovo joie. sAlaNAM (athANAM) sAthe 'caTanI 'no meLa paNa svAbhAvika che. hastaprata cakAsavI joIe. dUhA 5 (pR. 112 ) nI prathama paMkti A rIte vAMcavI joIe : 'kalpavRkSa mi pAmIU' pR. 112, dUhA 6mAM 'sItala varasuM' che tyAM 'karasuM' hovuM ghaTe. traNa laghu racanAomAMnI traNeya racanAo noMdhapAtra che. 'nemijinastuti 'mAM zabdAlaGkAro, 'silokAnanda' mAM zabdacAturI, 'gautamarAsa' mAM bhaktirasa ApaNuM dhyAna kheMce che. 2010_03

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228 anusandhAna 50 (2) prakIrNa patromAM athavA koI pratinA ante rahetI khAlI jagAmAM laghu racanAoM ke pachI koI upayogI mAhitI lakhI rAkhavI- e jUnA jamAnAnI eka lokapriya paripATI rahI che. AvI racanAomAM ghaNI vAra aitihAsika kahI zakAya evI sAmagrI maLI AvatI hoya che. prastuta aMkamAMnI (1) meghAgaNi nirvANarAsa, (2) bhAsa tathA (3) vijayahIrasUri svAdhyAya 9 AvI ja aitihAsika kRtio che. pR. 126 para pAMcamI paMktimAM apUrNa pATha che tenI 'navanidhAna [sama nava] vAr3i' e rIte pUrti karI zakAya ema che. bhojanavicchittiH' nAmaka jUnI gujarAtI agadyApadya racanA e yuganA bhojanavyavahAra vize rasika ane kautukapreraka vigato Ape che. moTA bhAganI vigato- anusandhAna gujarAtanI vartamAna bhojanapaddhatimAM joI zakAya che, paNa keTalIka bAbatomA khAsuM evaM antara paDeluM joI zakAya che. dA.ta. bhojananA madhyamAM bhAta khAvAnI rIta. 'nArada' viSayaka saMzodhanalekhamA lekhikAno saMzodhanaparizrama UDIne AMkhe vaLage evo che. bhAratIya dharmonA vaicArika ke sAMskRtika mALakhAmAM paraspara sAmya ke nikaTatA dharAvatI bAbato agaNita maLI rahe e sahaja che. keTalAya paurANika (ane aitihAsika paNa) pAtronA sambandhamA AvI ja sthiti jovA maLe che. nArada paNa eka evaM paurANika pAtra che -- je ekathI vadhu paramparAnA prAcIna ullekha pAme che. jaina ane hindU prAcIna granthomAM nArada vize maLI AvatA ullekhone ekatra mUkIne lekhikA e banne paramparAmAM nArada mATenI mAnyatAo ke dRSTikoNo samaye samaye badalAtA rahyA che evA niSkarSa para AvavAno prayAsa karyo che ane A mAnyatAo te te lekhaka-granthakAranA vaiyaktika abhigamane pratibimbita kare che ema paNa kahe che. have vividha granthakAro dvArA thatA citraNamAM Aq bane te to svAbhAvika che parantu mUlata: nArada kaI paramparAnA puruSa hatA te lekhikA nirNIta karI zakyA nathI. nArada nAmadhAraka vyaktio ekathI adhika hoI zake che ane tethI nAradanA vyaktitvamAM virodhAbhAsonuM sammizraNa thayuM hoya- A bindu paNa lakSyamAM levAvaM joIe, e rIte virodhAbhAsonuM samAdhAna thaI zake. A dRSTikoNa lekhikAe vicAraNAmAM lIdho jaNAto nathI. *** 2010_03

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puna: prakAzananuM sundara najarANuM : "jaina tarkabhASA' upA. bhuvanacandra vastuvicAraNA mATe jainadarzana anekAntadRSTi, nayabheda, nikSepa, bhaGga, jJAnanA prakAra jevAM sAdhanone 'pramANa' tarIke kAmamAM le che. 'pramiti' arthAt pramA (bodha-jJAna) vize paNa jaina darzana potAnA AgavA siddhAnto dharAve che. prameya arthAt parIkSaNIya vastu to A AkhaM jagata sahunI samakSa che ja. pramiti ane pramANa - vastunuM jJAna ane o jJAna mATe vastuparIkSAnI svIkRta paddhati - e banne vyAkhyAyita thAya to ja prameyanI parIkSA yogya rIte thaI zake, nyAyadarzane vastuvicAranI paddhati bahu sUkSmatAthI nirdhArita karI hatI. tarkayukti AdhArita o paddhatino pachIthI sarva darzanoo svIkAra ko ane potapotAnA siddhAntonA pratipAdanamAM teno viniyoga karyo. maho. zrI yazovijayajIo ovI tArkika paddhati AdhArita je grantharatno ApyAM temAM 'jaina tarkabhASA' mukhya che. 'jJAna' (pramiti)nA upakaraNa tarIke jainadarzane je 'pramANo' svIkAryAM che tenI tarkabaddha vicAraNA A granthamAM temaNe karI che. jaina darzanane tArkika abhigamathI samajavA mAgatA abhyAsIo mATe A granthano abhyAsa anivArya che. se A tarkakhacita ane zAstrasandarbhothI samRddha granthanA tAtparya ane marma sudhI pahoMcaveM prathamAbhyAsI mATe duSkara che. o mATe vivecana ke TIkAnI apekSA rahe ja. A praziSTa granthanI TIkAo Adhunika samayamAM vijayanemisUrIzvarajInA paTTaziSya A. vijayodayasUrijIo A grantha upara vistRta TIkA racI che je tenI gambhIratA tathA vizadatA thakI prAcIna TIkAkAronI smRti karAve che. bhAratIya darzanazAstranA prakANDa paNDita zrIsukhalAlajIo saMkSipta chatAM abhyAsIne ati upakAraka ovI bIjI TIkA racI che. mULa grantha ane tenI A be TIkAo varSo parve prakAzita thayAM hatAM. hamaNAM ja baMne TIkAo sAthe mULa grantha- punaH prakAzana 'jaina grantha prakAzana samiti, khambhAta' taraphathI thayuM che. AnuM sampAdana A. zrI ___ 2010_03

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230 zIlacandrasUrijInA ziSya munizrI trailokyamaNDanavijayajIo kartuM che. Aje jaina sAhityakSetre punaH prakAzanano yuga beTho che oma kahI zakAya . punaH prakAzana AvakArya che ja, kintu pUrvamudrita granthone minI- ophaseTa, jherokSa vagere sAdhano dvArA 'beThAM' UtArI laI punaH prakAzana karI devAya che. lekhanayugamAM lahiyAo 'makSikAsthAne makSikA' karatA, tema AvAM prakAzanomAM agAunA prakAzananI kSatio to kAyama ja rahe che ane se ja grantha ke a ja viSaya para koI navaM saMzodhanakArya thayela hoya teno kazI upayoga thato nathI. athIya vadhAre varavI vAta to o che ke AvI rIte 'nakala' karAyela granthanA pUrvasampAdakonAM ke saMzodhakonAM nAma haThAvI prakAzako ke preraNAdAtAo potAnuM nAma sampAdaka tarIke chApatAM acakAtA nathI. a prakAzanamAM sampAdaka tarIke temanuM koi yogadAna hotuM nathI. prastuta prakAzana punaH prakAzana hovA chatAM temAM sampAdake ApeluM yogadAna ApaNuM dhyAna kheMce che. sampAdaka munivare grantha tathA tenI banne TIkAono sUkSmatAthI abhyAsa karyo che ane tenA paripAkarUpe zrIudayasUrijIkRta TIkAnA bhAvane spaSTa karatAM TippaNo yatratatra UmeryAM che. A TippaNo sampAdakanI sajjatAno nirdeza to kare ja che, te uparAMta zramaNasaMghamA tArkika viSayanA oka udIyamAna vidvAna tarIke temane prasthApita kare che. anusandhAna 50 (2) A granthanuM vivaraNa tathA bhASAntara AnAthI pUrve anyatrI prakAzita thayA che. tenuM avalokana paNa sampAdake jhINavaTathI kartuM che ane temAMnA keTalAMka cintanIya sthAno viSe potAnuM avalokana oka lekha rUpe A pustakamAM mUkAya che. granthanA viSayane AtmasAt karavAno munizrIno prayatna AmAM pratibimbita thAya che. AvA granthonuM mudraNa azuddhi mukta rahevuM joIo; anyathA zabdabheda ane tenA pariNAme arthabheda Ubho thAya ane antatogatvA mULa granthakArano abhipreta artha adRzya thaI koI vilakSaNa tAtparyanI Apatti thAya avuM bane. 'jaina tarkabhASA' nA AnAthI pUrva mudrita saMskaraNomAM rahI gayela AvI bhramapUrNa ane bhramotpAdaka azuddhio paNa sampAdake sUkSmekSikAthI zodhI che ane dUra karI che. akAda apavAda sivAya prastuta prakAzana azuddhithI mukta rahyuM che. paM. zrIsukhalAlajInI racelI TIkAmAM AvatA ghaNAkharA zAstrapATho 2010_03

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mArca 2010 zrI udayasUrijIkRta TIkAmAM paNa che oTale ovA pATho banne TIkAmAM na rAkhatAM oka TIkAmAM rAkhI bIjImAM mAtra temano nirdeza ke atideza karI punarukti nivArI devAmAM kazuM khoTaM nathI. sampAdake A saMskaraNamAM a paddhati apanAvI che, parantu nirdeza / atideza mATenI sUcanA TIkAnA bhAgathI alaga jaNAI Ave o rIte ApavI joItI hatI. a sUcanAo phUTanoTamAM, kauMsamAM athavA judA prakAranA TAIpamAM ApI zakAta, jethI TIkA sAthe bhaLI na jAya kadAca sampAdaka munivarano sampAdanano A prathama prayAsa hovAthI Ama banyuM haze . viSayane nyAya ApavAmAM sampAdaka munizrI saphaLa rahyA che, te badala munizrIne abhinandana ane tarkakSetre oka udIyamAna vidvAna tarIke temanuM hArdika svAgata. 2010_03 231 jaina derAsara nAnI khAkhara, kaccha-370435

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mAhitI : navAM prakAzano 1. uttarAdhyAyAH (1,2) aMcalagacchIya-zrIjayakItisUriracita-dIpikA (vikramanI 15mI sadI) TIkA-sahita, saM. sAdhvI candanabAlAzrIjI, prakA. - bhadraGkara prakAzana - amadAvAda, 2009 A saMskRta TIkA sahita zrIuttarAdhyayanasUtranI sampAdita AvRtti vi.saM. 1966mAM paNDita hIrAlAla haMsarAja - jAmanagara dvArA prakAzita thaI hatI. temAM rahelI azuddhio, sammArjana vagere karavApUrvaka tenuM puna: sampAdana sAdhvIjI zrIcandanabAlAzrIjIe karyu che. adhyayanono saMkSipta paricaya, vistRtaviSayAnukramaNikA, 10 pariziSTo vagere umerIne temaNe sampAdanane vadhu samRddha banAvyu che. TIkA atyanta sarala ane subodha che. uttama mudraNa. 2. bhAratIya saMskRtino AtmA (zrIvIracaMda rAghavajI gAMdhInuM caritra); lekhaka - kumArapAla desAI; pra. varlDa jaina kanpheDarezana, mumbaI, I. 2009 I. 1893mAM zikAgo USA mAM maLela vizvadharma pariSadmA jaina dharmanA pratinidhi tarIke, pUjya zrIvijayAnandasUri (AtmArAmajI) mahArAjanI AjJAthI gayela ane te pariSadmA temaja tyAra pachInA videza- vasavATa daramyAna jaina dharmano vizvane paricaya karAvanAra temaja dharmanI uttama prabhAvanA karanAra vidvAn jaina sajjananA prabhAvaka jIvanano prabhAvaka paricaya karAvatuM caritra-pustaka. A vidvAn gRhasthanA jIvanaviSayaka sAmagrI mahadaMze kyAMya sacavAI nathI, te eka duHkhada bInA che. chatAM je AchI pAtaLI sAmagrI deza-videzamAthI jaDI zakI, teno AdhAra laIne eka kuzala zabdazilpInI jema lekhake zrIvIracaMda gAMdhInA jIvananuM masta zabdacitra AlekhyuM che, te khUba preraNAtmaka to cha ja, sAthe eka moTI UNapanI pUrti paNa karI Ape tevU banyuM che. AvA satkarma badala lekhaka dhanyavAdanA adhikArI bane che. caritrapustakanA pAchalA bhAgamAM zrIvIracaMda gAMdhI dvArA likhita-prakAzita "raDavA-kUTavAnI cAla vipeno nibandha'' nAme lekha-pustikAno paNa samAveza thayo che. caritramA vividha tasvIro hovAthI te vadhu samRddha banyuM che. temanA hastAkSaronI chabI mukAI hota to vizeSa samRddha thAta. pratyeka jaina bandhue vAMcavA-vasAvavA yogya grantha. 2010_03

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zrutasthavira darzanaprabhAvaka pravartaka ___ munirAja zrIjambUvijayajInI puNyasmRti ane zraddhAMjali (thoDAka patrAMzo tathA laghu-lekho) 2010_03

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patro : o khoTa zeM parAze ? je samAcAre samagra zAsanamA khaLabhaLATa macAvI dIdho, samAcAra che mahAn saMzodhaka zrutasthavira munirAja zrIjambUvijayajI mahArAjazrInA Akasmika kALadharmanA. temanA jevA moTA gajAnA tathA nivaDelA vidvAn puruSa, Aq bane o na mAnI zakAya ovI vAta che paNa banI gayuM aTale mAnyA sivAya chuTako ja nathI. 'dvAdazAranayacakra' jevA mahAn / amUlya grantharatnanI bheTa jemanA athAga parizrama UMDI sUjha/bujhanA kAraNe jaina zAsanane thaI che te zrIjambUvijayajI mahArAja saMzodhana kSetranA AjIvana bhekhadhArI puruSa hatA. paM. sukhalAlajI tathA paM. becaradAsabhAI jevA ucca koTinA vidvAn puruSo paNa teonI saMzodhana dRSTithI prabhAvita thayA hatA. siddhagirimaNDana zrI AdIzvaradAdA tathA mahAprabhAvaka zrIzaMkhezvara pArzvanAtha prabhu pratyenI atUTa zraddhA/bhakti bhalabhalAne Azcaryacakita karI de tevI hatI. temanI ciravidAyathI prAcIna hastalikhita granthonA abhyAsa tathA saMzodhana kSetramA kadI na pUrAya tevI khoTa paDI che. teonA adhUrAM kAryone yathAzakya pUrA karavAmAM Ave teja temanI sAcI zraddhAMjali gaNAze. oja. navasArI zrIdevagurucaraNaraja saM. 2066 mAga-vada-5 vijayahemacandrasUri Dr. Willem Bollee (Bamberg, Germany) In 1998 I contributed an article on Suyagada 2, 6 to Muniraj Jambuvijaya's festschrift. I met him twice and got his benediction for my work. So I was very shocked to hear of his demise in a traffic accident. 2010_03

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mArca 2010 235 Peter Flugel (London, U.K.) I am very shocked to hear of Jambuvijayji's tragic death and would like to contribute something in his memory. Jayendra Soni (Marburg, Germany) Yes, it was terrible news and my wife and I cherish the memories of our meettings with him. Michael C. Shapiro (U.S.A.) I do wish to offer my condolences upon the death of this great scholar. 2010_03

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zrIjambUvijayajI mahArAjane smaraNAMjali - zI. zrIjambUvijayajI mahArAjaH saMzodhana-kSetranuM oka moTuM nAma ! zAstro ane vidyAo ane bhASAonA jagatanuM oka mahAna nAma ! vIsamI-akavIsamI sadImAM, jaina saMghamAM, je thoDIka-virala ane vilakSaNa pratibhAo pedA thaI che, temAM zrIjambUvijayajInuM nAma prathama paMktimAM mUkI zakAya, tevI adbhuta teonI medhA, prajJA ane pratibhA hatI. jJAnAvaraNIya karmanA kSayopazamanI vicitra ucca kakSA, ApaNA yugamAM, je gaNIgAMThI vyaktioo siddha hatI, temAM paNa jambUvijayajI mahArAjanuM nAma niHzaMkapaNe mUkI zakAya. amanI prajJAne paNDita sukhalAlajI jevA mahAvidvAne prIchI hatI. AgamaprabhAkara munirAja zrIpuNyavijayajI mahArAje omanI pratibhAne pramANI hatI. dezanA tathA videzonA Agama, darzana, sAhitya, tattvajJAna vagere aneka viSayanA aneka vidvajjanoje teonI vidvattAne poMkhI hatI. amanA jIvananI vigato hajI sudhI to temaNe prakAzamAM AvavA nathI dIdhI. te temanI nirlepa vRtti hatI. have temanA ziSyo dvArA temanA jIvanano paricaya samAja samakSa mUkAya to te apekSita che, Avazyaka paNa gaNAya. parantu, jADA aMdAjamAM ama kahI zakAya ke temaNe bahu nAnI-11-12 varSanI vaye jainI dIkSA, potAnA pitAjI tathA mAtAjI sAthe grahaNa karI hatI. temanA pitA munizrIbhuvanavijayajI ane mAtA sAdhvI zrImanohara zrIjI nAme hatA. te banne potAno A putra khUba jJAnasampanna bane te mATe athAga udyama ko hato, ane temanA te sabhAna parizramanA pariNAme ja zrIjambUvijayajI, AvA diggaja vidvAna ane jJAnI sAdhu tarIke nirmANa thayuM hatuM, tema ApaNe samajI zakIle chIo. saMskRta, prAkRta, gujarAtI, hindI, aMgrejI ATalI bhASAo to temane sahajasAdhya hatI ja. paNa te uparAMta bIjI dazeka bhASAo teo zIkhelA, jemAM TibeTana (bhoTa) bhASA ane phrenca bhASAno khAsa samAveza thAya che. phrenca bhASA ____ 2010_03

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mArca 2010 237 to teo 75-76 varSanI uMmare zIkhavA beThelA ! TibeTana bhASA zIkhavA pAchaLanuM nimitta 'dvAdazAra nayacakra' mahAgrantha hato. jambUvijayajI mahArAjanI tIkSNa meghAsampanna anveSaNa-dRSTithI paM. sukhalAlajI vagere vidvAno khUba prabhAvita thayelA. temanA manamAM 'sanmatitarka' pachI 'nayacakra'nuM sampAdana thAya tenI khUba apekSA hatI. te mATe potAnI akSamatAthI teo paricita hatA, ane koI sakSama pratibhAnI zodha cAlu hatI. amAM temanA dhyAna para jambUvijayajI AvyA, ane temaNe tathA puNyavijayajI mahArAje TharAvyu ke 'nayacakra' mahAgrantha, saMzodhana tathA punargaThana koI karI zake tema hoya to te akamAtra jambUvijayajI ja che. o vidvajjanoo jambUvijayajI para kaLaza DhoLyo. o prakriyAmAM aka tarapha jambUvijayajInI kasoTI hatI, to bIjI tarapha diggaja vidvAno dvArA temanI pratibhAnI svIkRti paNa hatI. temaNe o paDakAra jhIlI lIdho, ane potAnA samagra sAmarthyane, bauddhika kSayopazamane 'nayacakra'nA punaruddhAranA kAryamAM kAme lagADI dIdhAM. A mahAna granthakArya mATe cInI ane tibeTana bhASAnI pothIo ukelavI anivArya hatI. ane o mATe te bhASAo tathA lipi zIkhavAnuM paNa anivArya hatuM. se kArya mATe temaNe kamara kasI, ane sAmagrI bhegI karavA mAMDI. A kAryamAM pUjya puNyavijayajIno pUro sAtha-sahayoga maLyo. temaNe A badhAM mATe bharapUra sahAya pUrI pADI. bhAvanagaranA rAjavI kRSNakumArasiMhajI, bhAvanagara jaina saMghanA vaDA tathA lokasabhAnA sabhya zeTha bhogIlAla maganalAlano sahayoga maLyo, ane temanA prayatnathI vaDApradhAna paNDita naherujIo A kAryamAM rasa laIne tatkAlIna cInI dUtAvAsano samparka sAdhIne cInathI tathA tibeTathI apekSita grantho tathA sAmagrI meLavI ApyAM. sAthe sAthe te bhASAo zIkhavanAra zikSakono paNa prabandha thayo. ghaNA parizrama pachI, khaMtapUrvaka teoo bahuja jhaDapathI o bhASA tathA lipi hastagata karI lIdhAM. ane pachI zaru thayo nayacakra granthano jJAnayajJa, je Azare trIsa varSa sudhI aviratapaNe cAlato rahyo. anA madhura phaLalekhe ApaNane traNa vibhAgomAM maLyo mahAgraMtha : "dvAdazAraM nayacakram". A granthanA saMzodhana 2010_03

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238 anusandhAna 50 (2) ane punarghaTananI kathA atyanta romAMcaka che, ane mArI jANa pramANe khuda temaNe ja te kathA oka-be lekhorUpe AlekhI che. A granthanA yajJakAryanA mukhya yajamAna banavAno lAbha zrIjaina AtmAnanda sabhA, bhAvanagarane sAMpaDyo hato, te paNa noMdhaq prAsaMgika gaNAya. nayacakra grantha se bhAratavarSano oka durlabha ane jaTila dArzanika grantha gaNAya che. to tenuM adhyayana tathA adhyApana se samyag darzananI zreSTha ArAdhanA rUpa manAya che. A ArAdhanA temaNe karI, tenI anumodanA rUpe zrIsakalasaMghe teone 'darzanaprabhAvaka ane zrutasthavira' jevAM be zAstrAnusArI padothI alaMkRta karyA hatA, te vAta paNa A kSaNe yAda karavI joIo. nayacakra uparAMta, aneka AgamagranthonuM, temaja te uparanAM cUrNi, TIkA vagere vivaraNonuM saMzodhana-sampAdana temaNe karyu che. dravyAlaGkAra ane yogazAstra, dharmabindu ane paJcasUtraka jevA aneka viSayonA zreSTha granthonAM sughaDa, zuddha sampAdano temaNe ApyAM che. temanAM granthakAryonI sUci ghaNI moTI che, je temanA jIvana-paricaya sAthe pragaTa thavI joIo. jIvananA chellA zvAsa sudhI teonI A jJAna-yAtrA avicchinnapaNe cAlu rahI hatI. chelle tattvArthAdhigamasUtranA bhASyanuM saMzodhana cAlI rahyaM hatuM tevA samAcAra hatA. o kAma paNa bahu moTuM ane vaLI mahattvapUrNa hatuM. te sivAya paNa aneka granthonAM kAryo temanA hAthe thayelAM taiyAra ke lagabhaga taiyAra paDelAM hoya ja. temano ziSyaparivAra te kAryone yogya rIte prakAzamAM lAve tevI AzA rAkhIo. prabhubhakti o temano ananya ane asAdhAraNa guNa hato. temanI bhakti joIne bhalAbhalAnAM aramAna UtarI jatAM. ghaNIvAra to lAgatuM ke AvaDA moTA jJAnI ne prabhu tathA guru samakSa Ama taddana nAnA bALaka samA ? to tapazcaryA paNa temanI ajoDa hatI. sampAdananAM, jJAnanAM kAryomAM divasabhara ovA to DUbyA rahetA ke ghaNA ghaNA divaso AhAra-pANI vinA ja covihAra upavAsa karIne vItI jatA ! na toya temane khyAla na Avato ke Aje AhArAdi nathI karyA ! oka ja laganI : pothI ukelo, pATha zodho, ane navAnavA padArtho meLavo.. 2010_03

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mArca 2010 239 AvI pratibhA javalleja jovA maLe, ama kahI zakAya. kharekhara to ama kahevU vadhu vAjabI lAge che ke amArA jevA 5 ke 10 saMzodhako bhegA thAya to paNa oka jambUvijayajInI tole na Ave ! bIjI rIte oma paNa kahI zakAya ke jagadguru zaGkarAcAryanI gAdI para ArUDha thanAra mANasa pAse jevI sajjatA hoya che, tevI vidyAkIya sajjatA temanAmAM jovA maLI che.. AvI pratibhA acAnaka Akasmika rIte AthamI gaI, te jaina saMghane ke jaina munisaMghane mATe ja nahi, paNa samagra bhAratavarSane, bhAratanA vidyAjagatane mATe moTI khoTa gaNAya tema che. saMzodhana- kSetra lagabhaga zUnya banyuM che - temanI vidAyathI. videzonA vidvAnone tathA vidyArthIone inDolojI temaja jainolojInuM yathArtha jJAna ApI zake tevI A ekamAtra vyakti hatI; temanA jatAM te dizA have baMdha thaze tevI dahezata jAge che. temanA viSe ghaj ghaNuM lakhI tathA kahI zakAya tema che. paraMtu A kSaNe to sahaja saMvedanAmAMthI nIpajelA ATalA zabdothI ja santoSa mAnavo ucita che. 2010_03

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zrutadhara paramparAnA ujjvala nakSatra : pUjya zrIjambUvijayajI mahArAja upA. bhuvanacandra zrIjinazAsana aTale caturvidha saMgha athavA saMghanA Azraye cAlato kAryakalApa - ako artha sAmAnya jananA manamAM sthira thayelo hoya che. te aka apekSAo saMgata ane ucita che ja. kintu jinazAsanano mULa artha zrIjina dvArA apAyeluM zAsana arthAt zikSaNa ke anurodha-o che. zrI jinezvaroje Apelo bodha ke anurodha temanI vANImAM samAviSTa che ane o vANI have to prAkRtabhASAmAM grathita Agamo tathA tenA bhASya-cUrNi-TIkAomAM ane te uparAMta tadanusAre racAyelA bIjAM zAstromAM nihita che. A zrutasAhitya vinA jinazAsana zuM che te samajavU azakyavat gaNAya. jema deha jIvAtmAne dhAraNa karatuM mAdhyama che tema zrata o zAsanane sAkAra karatuM mAdhyama che - zAsananI kAyA che. zruta ane zAsananI mahattA ke ekAtmatA je pichANI zake te ja zrutadhara puruSonI mahattA ane anivAryatA pichANI zake. zrutadhara mahAtmA vinA zrutarnu astitva kyA? zrIjinavANIno marma sUtra-artha-tadubhayanA dhAraka gItArtha gurujanonA aMtaramA vase che. zAstravid gItArtha gurujano jinazAsananA merudaNDa samA che. ApaNI pAse ovA zrutadhara pUrvajonI ujjvaLa paramparA che. gaNadharo, pUrvadharo, bhASyakAro, TIkAkAro, zAstrakAro AdinI aka nakSatramALA ja jANe jinazAsananA AkAzamAM camakI rahI che. Aje paNa ovA samarpita zrutopAsaka zramaNa zreSTho che jeo jarA judI rIte zrutadharonI paramparAne AgaLa dhapAvI rahyA che. sahasrAbdIonA antarAlamAM keTalAMya paribaLoje potAnI asaro AgamAdi zrutasAhityakalApa upara karI che. AjanA zrutadharoo aka navaM ja kArya karavAnu AvyuM che. ane o che - uccAra, lipibheda, bhrAmaka pATha, khaNDita pATha vagere avarodho pAra karI mULa pATha sudhI pahoMca, te. A kArya ghaNA prakAranA sajjatA mAge che. A saMzodhanakArya Aje to aka sugrathita zAstra tarIke sthApita thayuM che paNa anAM mULa prAcIna TIkAo, vArtiko tathA cArcikomA joI zakAya che. AgamonI vAcanAo vakhate tenA pramukha ane 2010_03

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mArca 2010 241 sadasya avA zrutadhara munipuGgavone paNa AvI ja kAmagIrI bajAvavAnI AvI haze o svayaMspaSTa che. Aje A vidyAne samIkSita ane tulanAtmaka sampAdana ke adhyayana (Critical and Comparative editing or study) kahe che. A kArya mAtra pANDitya dvArA sAdhya nathI. saMzodhake itihAsa, lipi, bhASAo, itara zAstro vagerenuM paNa paryApta jJAna meLavaq paDe; ane sauthI vadhu to granthanA viSaya sAthe tathA granthakAranI zailI sAthe tAdAtmya sAdhaq paDe. vartamAna zramaNasaMghamAM AvA samartha saMzodhaka vidvAna munivarone yAda karatAM sarvaprathama puNyazloka AgamaprabhAkara pUjya munipravara zrIpuNyavijayajI mahArAjanuM nAma yAda Ave ne te pachI tarata jemanuM nAma hoThe Ave te che zrutasthavira pUjya munipravara zrIjambUvijayajI mahArAja. pUjyazrIo potAnuM samagra jIvana jinAgama Adi prAcIna sAhityanA saMzodhana-sampAdana-adhyayanane samarpita karI dIdhuM hatuM. o amarnu jIvanakArya banI gayekheM. amanI A zrutasevA sudIrgha kALanI hatI ane jIvananA antima dina sudhI anavarata cAlatI rahI hatI. ____ pUjya jambUvijayajI mahArAja jUnI paripATIthI abhyasta hovA chatAM Adhunika samIkSAtmaka adhyayana-paddhatine je rIte apanAvI zakyA hatA te kharekhara Azcaryajanaka hatuM. aka zramaNane chAje ovA tapa-tyAga-sAdagI-zraddhAbhakti sAthe anveSaka-samIkSaka dRSTi paNa keLavI zakAya che o tathya temanAmAM mUrtimaMta svarUpe joI zakAyuM hatuM. anveSaNa paddhatinA atirekamAM kyAreka zraddhA athavA vaicArika samatulA jokhamAtI hoya che. pUjyazrInA sambandhamA arbu na hatuM. vizALa vAMcana, anya paramparAo, adhyayana, prAcIna sAhityamA vividha kAraNosara pravezelI kSationuM nikaTatAthI darzana - A badhAM pachI paNa paramAtmatattva ke vItarAga jinezvara pratyenI temanI bhakti akSuNNa hatI, balke jonAro ghaDIka vicAramAM paDI jAya ovI/jeTalI mohaka hatI. nUtana prakAzananI pahelI nakala athavA sampAdana pUrNa thayela granthanI presakopI prabhucaraNe bhaktibhAve samarpita karatA pUjya mahArAja sAhebane ghaNAo joyA haze. a ja rIte, potAnA pitA-guru pratyeno temano vinayabhAva paNa netradIpaka hato. bIjI tarapha, tulanAtmaka adhyayanane pariNAme mahArAja sAheba paramparA ke rUDhinA prabhAvathI mukta rahIne vicArI zakatA hatA. amuka paramparAgata ____ 2010_03

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242 anusandhAna 50 (2) mAnyatAo aMge temano abhiprAya bhinna paDato hato. teozrI sAthenA aka vArtAlApamAM meM bhUgoLa-khagoLanA viSayamAM zAstrIya ane vaijJAnika mAnyatAnA sandarbhe pUcheluM tyAre temaNe sahaja rIte uttara Apelo ke A bAbata pheravicAraNA mAge che. AgamonA vRttikArone keTalAka Agamagata zabdonA arthaghaTanamAM muzkelI paDI che te aMge pUchatAM temaNe kahelu ke vaccenA samayagALAmAM AmnAya kyAMka chUTI gayo che tethI Ama thayuM che. ovA zabdomAMthI amuka zabdo tripiTakomAM paNa che ane tenI aTThakathA(TIkA)omAM tenA prAcIna artha sacavAyA che. AthI AgamonA abhyAsIoo pAli bhASAno paNa lAbha levo joIo. pUjyazrIjambUvijayajI mahArAja zrutadhara paramparAnA aka ujjvala nakSatra hatA. 87 varSanI paripakvavaye paNa teozrI kalAko sudhI hastaprato, vAMcana karatA. mahine mahine aTThamano tapa karatA. jaina vidyAnA abhyAsI dezI-videzI vidyArthIone mArgadarzana ApatA. vihAra, jIvadayAnI pravRtti, ziSyonuM adhyApana, kalAko sudhI jApa, vividha bhASAono nirantara nUtana abhyAsa, jJAna-bhaNDArono uddhAra, kampyUTarIkaraNa - AvI vividha kAmagIrI aprabhattabhAve antima kSaNa sudhI karanArA pUjya zrutasthavira munipravara aeka anADI mANasanI bhUlano bhoga banI adRzya thayA. oka karmaTha, tapasvI, zrutasthavira pratibhA saMgha pAsethI kSaNavAramAM chInavAI gaI. vidhinI vakratAnuM jANe pratyakSa nidarzana ! - pUjyazrInA mukhe sAMbhaLyuM hatuM : have to bonasanAM varSoM che. thAya aTaluM karI levu che. ane akSarazaH o ja rIte chellAM thoDAM varSo teozrIdhe gALyAM. pUjya mahArAja sAheba puruSArthasabhara, jJAnasAdhanAsabhara, paropakArasabhara jIvana jIvI svanAmadhanya banI gayA che. durghaTanA asahya cha, kintu teozrIne AthI koI hAni nathI thaI, saMghane thai che. amanAM adhUrAM rahelA ane vATa joI rahelA aneka kAryo have koNa karaze je prazna che. pUjya zrutasthavira zramaNazreSThanA jIvana ane kAryamAMthI preraNA laI zramaNasaMghano oka Tako zramaNavarga paNa saMzodhananiSThA keLave ane A dIrgha parizramasAdhya kSetrane potAnA samaya-zakti arpaNa karavA pasaMda kare to ja zrutadharonI paramparA pravartamAna rahI zake. icchIo ke AvaM kaMIka bane. *** 2010_03

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zraddhAsumana ma. vinayasAgara vidvajjagata ke lie vaha dina atyanta saubhAgyazAlI thA jabaki 8 dazaka pUrva eka nanhe se bAlaka ne jaina dIkSA grahaNa kara jambUvijaya nAma prApta kiyA thA / ye jainAcArya zrIvijayasiddhisUrijI mahArAja jo dAdA ke nAma se prasiddha the ke ziSya zrIvijayameghasUri ke ziSya zrIbhuvanavijayajI ke ziSya the / zrIbhavanavijayajI inake pitA the aura inakI mAtA ne bhI vikrama saMvat 1995 meM dIkSA grahaNa kI thI / jinakA nAma manohara zrIjI rakhA gayA thA / zatavarSAdhikAyu avasthA prApta kara inakA svargavAsa pAlItANA meM huA thA / pArivArika saMskAroM ke kAraNa hI yaha parivAra pUrNataH jainadharmAnuyAyI thA aura AtmakalyANa ke lie agresara thA / inake svajana sambandhI pArivArika janoM meM bhI lagabhaga 20 ke Upara dIkSita hue haiN| jinameM zrIyazovijayasUri, zrImunicandrasUri, Adi prasiddha lekhaka aura cintaka vidyamAna haiM / ___ zrIbhuvanavijayajI inake pitA the isalie svAbhAvika thA ki ve apane putra ko prauDha vidvAn banAnA cAhate the aura isake lie unhoMne prayatna bhI kiyaa| yahI kAraNa hai ki ve ekadezIya vidvAn na hokara sarvadezIya vidvAn bane / prArambhika adhyayana inakA darzana, nyAya aura itihAsa kA thaa| unakI itihAsa ke prati painI dRSTi isI se AMkI jA sakatI hai ki unhoMne kuNDalapura para eka lekha likhA thA jo ki jaina satyaprakAza meM prakAzita huA thaa| darzana nyAya ke dhurandhara vidvAn banane para unake hRdaya meM yaha AkAMkSA utpanna huI ki maiM aise kisI grantha kA sampAdana karU~ jo ki Aja taka nahIM huA ho ! phalataH unhoMne AcAryazrImallavAdI kRta dvAdazAra nayacakra ko cunaa| kucha viSaya aspaSTa raha jAne ke kAraNa aura isakI viziSTa prati bhoTa bhASA meM likhita hone ke kAraNa unhoMne Agama prabhAkara muni zrIpuNyavijayajI ke nirdeza para usakA bhI adhyayana kiyA / bhoTa bhASA ke sAtha anya kaI bhASAoM-prAkRta, saMskRta, aMgrejI Adi kA bhI unhoMne AdhikArika adhyayana kiyA thaa| kaI pratiyoM ke sAtha dvAdazAra nayacakra kA sampAdana kiyA / yahI kAraNa hai ki unake 2010_03

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244 anusandhAna 50 (2) dvArA sampAdita dvAdazAra nayacakra dIpastambha kI taraha vidyamAna hai| Agama prabhAkara zrIpuNyavijayajI mahArAja Agama sAhitya aura sampAdana sAhitya ke AdhikArika vidvAn the| unake Agama granthoM kA sampAdana kA kArya cala rahA thA isI bIca meM unakA Akasmika svargavAsa ho gayA aura usa apUrNa kArya ko zrIjambUvijayajI ne apane kandhoM para liyA / AgamoM ke sampAdana kA kArya karate hue unhoMne paJcAGgI ko svIkAra kiyA aura paJcAGgI ke sAtha sampAdana kArya bhI prArambha kiyA / unakI painI dRSTi itanI thI ki jaba taka una sthaloM kA svayaM nirIkSaNa nahIM kara lete taba taka unheM caina nahIM par3atA thA / yaha ThIka hai ki unake kAryoM meM kucha adhika vilamba hotA thA kintu vaha vilamba bhI kucha navIna vastu ke sAtha prakAzita hotA thA / sthAnAGga sUtra isakA pramANa hai| ve apramatta bhAva se sampAdana kArya meM saMlagna rahA rahate the| maiMne dekhA hai ki ve eka sthAna para baiThakara pasIne se tara-ba-tara hone para bhI apane kArya ko nahIM chor3ate the aura jaba taka ki usa aMza kA sampAdana nahIM kara pAte / sampAdana meM unakI painI dRSTi inakI adhika thI ki vyAkaraNa dRSTi ke anusAra anusvAra kahA~ upayukta hai aura kahA~ anupayukta hai, saMyuktAkSaroM meM AdhA 'Ga aura 'a' kA kahA~ prayoga kiyA jAnA cAhie, isakA bhI pUrNa dhyAna rakhate the| zatruJjayAdhirAja RSabhadeva bhagavAna aura zaGkezvara pArzvanAtha inake iSTa the| koI bhI kArya unake smaraNa kie binA nahIM karate the| jaba zatruJjaya rahate taba AdinAtha bhagavAna kI yAtrA niyamita rUpa se kiyA karate the / zaGkezvara pArzvanAtha bhI unake paramArAdhya the| yahI kAraNa hai ki unakA dAhasaMskAra bhI vahIM zaGkezvara tIrtha meM huaa| jambUvijayajI Agama sampAdana ke kArya ko dhyAna se rakhate hue jana kolAhala se dUra rahA karate the aura sarvadA grAmoM meM cAturmAsa kiyA karate the| kabhI bhI unameM nAmalipsA nahIM rahI aura na kabhI unhoMne apane dvArA sampAdita kisI grantha kA vimocana bhI karavAyA / zAstra sampAdana ke atirikta zAstrasaMrakSaNa aura usake prakAzana ke prati bhI inakA prazasta rAga anukaraNIya hI kahA jaaegaa| zrIhemacandrAcArya jJAnamandira 2010_03

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mArca 2010 245 pATaNa aura zrIjinabhadrasUri jJAna bhaNDAroM Adi ko surakSita aura suvyavasthita kara yugAnusAra sUcIbaddha karanA, phoTokaoNpI karanA, rIla banAnA aura usake sUcIpatra ko prakAzita karanA bhI ye apanA kartavya samajhate the / isIlie jinabhadrasUri jJAna bhaNDAra jaisalamera kA vistRta sUcIpatra bhI inhoMne prakAzita karavAyA, jo ki vidvajjanopayogI bhI siddha huA / jaisalamera bhaNDAra ke kArya ko pUrNa karane ke hetu hI agrima cAturmAsa inakA jaisalamera meM hI thA / kintu yaha vidhi ko maMjura nahIM thA / aise pravara AgamajJa aura sampAdanakalAvizeSajJa kA krUra yamarAja ke caMgula meM pha~sakara cale jAnA, Agama sAhitya ke kSetra ke apUrNa kArya ko chor3a jAnA vastuta hRdaya ko gahana coTa pahuMcAtA hai / dUra-dUra taka dRSTi phailAne para bhI inakA samakakSa koI bhI najara nahIM AtA / anta meM bhavabhUti ke zabdoM meM 'kAlo hyayaM niravadhivipulA ca pRthvI' kI ukti ko samakSa rakhate hue mana masosa kara unako zraddhAJjali denA mAtra abhISTa hai / ve jahA~ bhI gaye hoMge, unnata sthAna para hI gaye hoMge aura bhaviSya meM bhI janma lekara apane kArya ko pUrNa kreNge| bhagavAna unakI AtmA ko zAnti pradAna kare / - jayapura 2010_03

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Muni Jambuvijayaji Homage and reminiscences PROF. NALINI BALBIR The 12th November 2009 will remain as a gloomy day for everyone as it brought the shocking and sad news that a jewel of knowledge and kindness has suddenly disappeared from this earth. I am not among the scholars who sat in long discussing sessions with Muni Jambuvijayaji, but I had the privilege to meet him and have his darshan a few times during the last 30 years. Each meeting, however short it was, was inspiring and ennobling. Keen on teaching one topic or another of dharma and emphasizing the importance of vegetarianism, Muni Jambuvijayaji never failed to mention the name of his guru (and father), Muni Bhuvanavijaya, and Sankheshwar, a place where he always used to go back. His mother, an aged nun, was often around, in tbc sadhvi upasraya. During one of my first stays in Gujarat, in 1980, I went with Dr. Kanubhai V. Sheth to Patari, a remote village near Upariyala and Viramgam, where Muni Jambuvijayaji was staying for the rainy-season. I was transfixed by this encounter, my first one with a Jain monk, and by the vyakhyana which he delivered later in the afternoon. It was easy to see how much respected he was by all. I felt cxtremely moved when Muni Jambuvijayaji presented me with the first volume of his edition of Hemacandra's Yogasastra with svopajnavrtti, which, indeed, was the most appropriate book for me to read at that stage of my studies. The clarity of this cdition, one among many others that Muniji has to his credit, and the vast erudition displayed in the critical apparatus which renders full justice to the wealth of material contained in the vrtti by providing so much information, textual parallels, etc. are impressive. I was so keen to make this stimulating work known to others that I decided to write a detailed review of it (published in Journal 2010_03

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mArca 2010 Asiatique 1983, pp. 428-432). Later on, I had the opportunity to meet Muni Jambuvijayaji in Palitana, in Sankheshwar, and, for the last time, in December 2003 on the day he had arrived in Koba. Followed by his retinue, he was welcomed in great pump by all those who were present. This is indeed a cherished memory of a striking moment. With gratitude I then received from him a copy of his edition of Hemacandra's Sabdanusasana with Laghuvrtti. This is a book I constantly use, especially for my investigations in Jain prasnottaras. They include the modest contribution I wrote for Jambu-jyoti, the felicitation volume in honour of Muni Jambuvijayaji (2004) and the one published in this commemorative issue of Anusandhan. 247 Muni Jambuvijayaji's activity is in direct continuation of that of Agamaprabhakara Muni Punyavijaya to whom he paid an appropriate tribute on the occasion of the latter's completion of 60 years as a monk (see Jnanamjali. Pujya Muni Sri Punyavijayaji Abhivadana grantha, Mumbai, 1969, khanda bijo, pp. 17-18). Like his illustrious predecessor, Muni Jambuvijayaji devoted a lot of his energy to produce high standard editions of several texts of the Svetambara canon and was involved in the continuation of the Jaina Agama Series. His vast expertise in philosophy, logic (Buddhist logic as well) and grammar resulted, among other things, in the monumental edition of Mallavadin's Dvadasaranayacakra. This work of great importance for the history of Indian philosophy has aroused the interest of many western Sanskrit scholars in recent years and has made the name of Muni Jambuvijayaji familiar even to those whose primary concerns do not relate to Jainism. Several of us have benefited from Muni Jambuvijaya's knowledge which he was always ready to impart. His interactions with foreign scholars, who for some of them became his true disciples, also led him to write a few articles (in Sanskrit) for books published outside India. His asirvada and contribution were requested for more than one scholarly occasion connected with Jain studies in Europe! I remember the Jain Conference organized in Warsaw 2010_03

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248 3EHREIN 40(?) (Poland) by Piotr Balcerowicz, where a message in beautiful Sanskrit written by Muni Jambuvijayaji was read to the participants. An auspicious beginning, indeed. Muni Jambuvijayaji's action went much beyond his own publications. A highly respected figure of the Jain community, he also considered his duty to improve the state of Jain libraries, and to guarantee the preservation and accessibility of the manuscripts. Such is the message he also conveyed in the Foreword he wrote to our Catalogue of the Jain Manuscripts of the British Library (2006), underlining the importance of preserving and cataloguing the heritage of Jain manuscripts in India as well. Indeed, his name will remain for ever attached to the Jaisalmer and the Patan bhandars. Not only did he produce with his team a new catalogue of the Jaisalmer libraries. Open to the useful innovations of modern technology, he undertook the digitization of manuscripts in these two illustrious places. As reported by Royce Wiles, an Australian scholar who was present during a few months of 1998 when the project to replicate the Jain manuscripts in Jaisalmer was undertaken, "Muni Jambuvijaya on more than one occasion laid emphasis on the need to use the very best technical methods now available to pass on to future generations the spiritual/cultural heritage contained in these MSS. No expense was spared in setting up the equipment of the project and the technical facilities procured were in my opinion world-class" (Bulletin d'Etudes Indiennes, Paris, 16, 1998, p. 163). From what I know, the work in Patan has just been completed in spring 2009. Such achievements will remain for ever. We only hope that, inspired by Muni Jambuvijayaji's example, other people will continue to work in the same direction. Muni Jambuvijayaji was truly the embodiment of perfection in knowledge and in character. One cannot but admire his simplicity, earnestness, commitment and energy both mental and physical, until the last instant of his life in this world. C/O Sorbonne-Nouvelle University Paris, France. 2010_03

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Report on the accident of Param Pujya Munishri Jambuvijayji Maharaj Saheb* Hiroko Matsuoka (PhD Student, Hiroshima University, Japan) Ahmedabad, 17th December 2009 This humble report is dedicated to all the friends and students of Param Pujya Munishri Jambuvijayji Maharaj Saheb, with my deepest sorrow and sympathy. Summary of the event Param Pujya Munishri Jambuvijayji Maharaj Saheb, seven other monks, seven nuns and I left Nakoda (Barmer District, Rajasthan (RJ)) for Jaisalmer (RJ) on 9 November 2009 on pilgrimage, when on the fourth day, the road accident occurred. At 6:55 AM on 12 November 2009 on the Balotra-Barmer road, Muni Jambuvijayji and three of his disciples were brutally hit by a speeding jeep from behind. At that time, I was walking with the nuns at a distance of four kilometers ahead of the monks. As soon as we heard of the accident, we rushed back and found four monks lying in a pool of blood on the road. Munishri Jambuvijayji (eighty-seven years old) and his disciple Namaskarvijayji (thirty-four years old) were already dead and cold. Their bodies were cremated on 13 November 2009 in Shankheshvar (Patan District, North Gujarat (GJ)). Circumstances** 9 November : Eight monks, seven nuns, one assistant, one driver and I started the pilgrimage towards Jaisalmer from Nakoda (Barmer District, RJ). We walked about 15 kms. in the morning and evening and stayed overnight at a school near Tilwala. 10 November : We walked 15 kms. and stayed overnight at a school in 2010_03

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250 34TFRITT 40 () a small village north of Tilwala. 11 November : We walked 15 kms. and stayed overnight at a school about 13 kms. east of Baitu on the Balotra-Barmer Rd. 12 November : 5:30 AM Jinendraprabhashriji, the other six nuns and I left the school for Baitu (Barmer District, RJ). 6:30 AM The eight monks left the school. Jambuvijayji led his group by taking the hands of both Dharmagoshvijayji and Himavantvijayji. Namaskarvijayji followed these three monks with a wheelchair in order to assist Jambuvijayji whenever necessary. The other four monks walked slowly with an aged disciple Dharmachandravijayji, who was using a wheelchair. An assistant and a driver, after cleaning up the rooms at the school where the monks and the nuns stayed the previous night, followed the monks, one by a bike and the other by a truck. 6:55 AM According to Himavantvijayji, who was the only eyewitness, the four monks, who were walking together on the left edge/side of the road, were hit by a speeding Toyota Qualis from behind. Namaskarvijayji was killed instantly. At that time, the car as well as the wheelchair, onto which Namaskarvijayji rolled, caused Jambuvijayji to topple over Namaskarvijayji. Jambuvijayji's head was hit very hard, and his stomach and bones were crushed, but he still breathed unconsciously. Dharmagoshvijayji, who was taking Jambuvijayji by the left hand, was knocked unconscious and both his legs were crushed. Himavantvijayj, who was taking Jambuvijayji by the right hand, was severely injured in the legs and unable to move, but was screaming for help. The Toyota Qualis came to a stop about 50m away from the scene after hitting them, and four of its passengers ran away into the bushes. 2010_03

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mArca 2010 251 7:00 AM According to Himavantvijayji, Jambuvijayji stopped breathing. No aid was available. 7:10 AM According to Pundarikaratnavijayji, Pundarikaratnavijayji and the other three monks, who were one kilometer behind Jambuvijayji and the other three monks, reached the scene of the accident by foot. 7:20 AM A driver informed us that there was a serious accident in which some monks had been crushed by a jeep, while others sustained serious injuries. Greatly shocked by such tragic news, all of the nuns and I, who were approximately 4 km ahead of the scene of the accident, rushed back to the scene almost running the entire way, breathlessly. It was a horrible scene to see Munishri Jambuvijayji and Namaskarvijayji lifeless and the old monk Dharmaghoshvijayji almost unconscious, as he was dragged about five meters by the speeding car. 8:00 AM The police came from Baitu, approximatley 12 km away (Banner District, RJ). At the same time, an ambulance car arrived from Balotra (Barmer District, RJ), some 35 km away. Only Dharmaghoshvijayji and Himavantvijayji were taken in an ambulance to the hospital, and the dead bodies of Jambuvijayji and Namaskarvijayji were taken to Nakoda by car. Since I had a camera, the police asked me to take two photographs of Namaskarvijayji on the road and a photograph of Jambuvijayji in the car. 8:30 AM We reached a hospital in Balotra. 9:00 AM The bodies of the deceased monks were kept uncovered 2010_03

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252 374TRETTA 40 (?) for darshan for visitors and devotees at the Nakoda Parshvanath Jain Derasar located 12 km away from Balotra. There was a heated discussion that the bodies of these monks should be cremated at Nakoda, since they were there for the entire rainy season (caturmasa). Nevertheless, various samgha leaders finally decided to take the dead bodies to Shankheshvar where Munishri Bhuvanvijayji (Guru and Father of Jambuvijayji) was cremated. 13 November : 1:00 AM We left Nakoda for Shankheshvar by car and traveled about 350 kilometers. 7:00 AM We reached the Agama Mandir in Shankheshvar, where the bodies were kept for darshan. . 3:30 PM The bodies were set on separate palanquins (palakhi). 4:00 PM The funeral march (antimayatra/palakhiyatra) proceeded towards a crematorium (samadhi) 2 kms. away from the Agama Mandir via the Shankheshvar Parshvanath Jain Derasar. Thousands of people from all corners of India were present. 5:00 PM The cremations (agnisamskara) started. 9:30 PM The cremations ended. 14 November : Their bones were collected into small cans. Jambuvijayji's ashes were divided into hundreds of packages for gifts for the condolers. 18 November : The Tapagaccha Jain order, to which Jambuvijayji 2010_03

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253 mArca 2010 belonged, held a Requiem Mass (gunanuvada sabha). At the mass, the chief monk of the Tapagaccha (tapagacchadhipati acarya) accused the Anoop Mandal of the accident. 28 November : Five monks including Himavantvijayji, seven nuns, one driver and three assistants left Shankhesvar for Patan (North GJ). 29 November : I joined the pilgrimage from Mujapur, 12 km away from Shankheshvar, to Patan. 2 December : Everyone safely reached the the Sagar Jain Upashraya in Patan. From there, I left for Ahmedabad. 12 December: 9:00 AM A Requiem Mass (gunanuvada sabha) was held at the Sagar Jain Upashraya in Patan. 3:00 PM A memorial service (navvanu prakari puja) was performed at the Pancasar Parshvanath Jain Derasar in Patan. Present Condition Dharmaghoshvijayji, who was hospitalized in Jodhpur (RJ) after the accident, has since regained consciousness and will hopefully be able to leave the hospital this January. The other monks and nuns are expected to settle in Patan for not less than one year in order to study with local pundits in the hopes of someday fulfilling Jambuvijayji's last desire. Jambuvijayji was adequately prepared for the manuscript scanning project in Jaisalmer from December 2009 to March 2010, as he was in Patan from February to June 2009. The hit-and-run driver was caught by the police of Baitu on 12th November, but unbelievably, after only ten days of 2010_03

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254 anusandhAna 50 (2) being detained, the driver was released on bail. The police have not confirmed whether or not he is a member of the Anoop - Mandal or even if he is an actual criminal. Social Repercussions Prior to this accident, four nuns were also killed in a road accident near Mahesana (North GJ) on 9 November 2009. Most people in the Jain community do not believe that the Jain monks and nuns were killed by simple misfortune, but strongly suspect that the Gujarat-based anti-Jain cult group "Anoop Mandal" was involved in these unnatural deaths. One easily finds sensational articles headlined "It was not an accident (akasmat) but a plot (sadyantra)}" or "Who is the criminal?", etc, in various newspapers and magazines. As mentioned above, the chief monk of the Tapagaccha officially accused the Anoop Mandal of the incident at the Mass. Even on the short journey from Shankheshvar to Patan, the group that had been with the now deceased Jambuvijayji were very frightened that members of the Anoop Mandal might attack them. All the members of the group suggested that I avoid the pilgrimage, as members of the Anoop Mandal might know of my presence from the newspapers. However, I joined them again with strong will and confidence, and the pilgrimage turned out to be safe. On the contrary, most non-Jains as well as the police seem to perceive the accident very lightly, as one of many accidents which occur all over India. Unfortunately, they do not realize that this accident has taken the precious life of a saint who was noble, knowledgeable and highly respected among intellectuals all over the world. My analyses or impressions I cannot judge whether the incident was an accident or premeditated murder, as I was 4 km away from the scene when the accident happened, and I am also a foreigner. On the one hand and as far as I could tell at the scene of the accident, the 2010_03

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mArca 2010 8444 following circumstances would lead me to believe the incident was an accidental homicide: 1) With the distant range of the small hills behind the Nakoda-Badmer Rd, the car may have come from the hills in an accelerated speed and out of control; 2) Approximately fifteen minutes after sunrise, the bright and white color of the sky blended with the white clothes of the Jain monks and nuns, and therefore the monks may not have been sighted in time for the driver to avoid hitting them; and 3) The driver of the Toyota Quails was driving at an exceedingly high speed and could not slow down in time to prevent hitting the monks. Needless to say, none of the monks were at fault for what happened. On the other hand, these conditions do not easily answer a pertinent question: Why was it that Jambuvijayji, who was walking at the safest point in the middle of the group on the corner of road, was the most injured by the car? The driver must have already seen the group of four monks that were one km behind Jambuvijayji and had safely passed them. Why did the driver knock over Jambuvijayji's group? For these reasons, this accident remains a mystery and is in need of further investigation by the authorities. Lastly, I would like to offer my humble opinion. As a Japanese student who has been studying in India for the last two years, I am greatly impressed by the Jain mendicants, who walk from place to place regardless of cold or hot temperatures. People normally pay a lot of respect to them. However, this incident has opened my eyes to two major problems: the government in general does not enforce road rules very strictly, and the Jain mendicants, although usually taken very good care of by the Jain community, increasingly face difficulties in finding proper accommodation in small villages on their pilgrimages. I strongly wish and feel that the Indian people and the government must make the roads safer and enforce strict laws without hesitation. Traffic law and order is very poorly enforced 2010_03

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256 31THAT 40(?) in India. Moreover, one can get a four-wheeled vehicle driver's license without being tested first, and by giving some money if one already owned a two-wheeled vehicle. Therefore, most car drivers are untrained and pose as serious threats to two-wheeled vehicle drivers and walkers. Meanwhile, as a remarkable development in the Indian economy, well-surfaced roads are being constructed everywhere, and the middle class can purchase cheap cars such as TATA NANO. I am not surprised to read newspapers reporting many vehicle accidents every day, and I can easily imagine it will get worse in the future. Whatever be the case, I am still extremely shocked that the driver of that car could so casily kill innocent Jain monks, who were walking on the side of the road, especially when there were very few vehicles on that road. To make matters worse, the police of Baitu are not taking the matter seriously. As for the Jain community, most of the Jains have migrated to big cities like Mumbai, Kolkata, Chennai and Ahmedabad, leaving no Jains in the villages to assist Jain mendicants, rendering them helpless. Therefore, the Jain communities should make arrangements such that the mendicants always have escorts from one village to another. I was pleasantly surprised when I witnessed a local escort leading the mendicants on a small road headed in the direction of their next stop of pilgrimage in order to ensure their safety. Additionally, the arrangement for Jain food (gocari) and boiled water is also important. I have seen with my very own eyes the troubles faced by monks and nuns on pilgrimage when they do not get proper food and water. I sincerely request the Mahajanas or the chiefs of villages to look after every facility intended for Jain mendicants in their villages. In turn, the villagers will also benefit by the presence and knowledge of the mendicants. *I am deeply indebted to Pu. Munishri Himavantvijayji and Pu. Munishri Pundarikaratnavijayji for their relevant and useful input as well 2010_03

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mArca 2010 257 as to Mr. Somchandbhai V. Shah and Ms. Lynnaben Dhanani, who corrected my English. **Find the places on this Google Maps link: http://maps.google. co. in/maps/ms?hl = en&ie = UTF8&msa = 0&msid = 100978103501057315681.00047a4ed8be0c6d8d258&II = 24.537129, 72.993164&spn = 4.526251,7.064209&z=7 * ** 2010_03

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(zrIjambUvijayajI dvArA likhita-sambhavataH-antima lekha) vartamAnakAlIna saMzodhana-sampAdana yuganA Adya pravartaka AgamaprabhAkara pU. munirAjazrIpuNyavijayajI ma.sA. __pU. munizrI jambUvijayajI ma.sA. zrIsiddhAcalamaNDana-zrIRSabhadevasvAmine namaH / zrIzaMkhezvarapArzvanAthAya namaH / zrInAkoDApArzvanAthAya namaH / namo'tthu NaM samaNassa bhagavao mahaimahAvIravaddhamANasAmissa / anantalabdhinidhAnAya zrIgautamasvAmine namaH / / bhagavAn mahAvIra paramAtmAnI pahelAM tathA pachI paNa seMkaDo varSoM sudhI adhyayana-adhyApananI paramparA maukhika ja cAlatI hatI. te pachI saMhanana-medhAAyuSya vagere jema jema ghaTatAM gayAM tema tema jarUriyAta pramANe prAcIna granthone pustakArUDha karavAnI zarUAta thaI. paraMtu abhyAsIo ghaNA hoya aTale oka pustakathI kAma na cAle. aTale oka oka granthanI aneka aneka pratilipio (kopIo) karavAnI jarUra UbhI thaI. AnAthI AvI pratilipio karanAro oka lekhakono (lahiyAono) moTo varga astitvamAM Avyo. badhA lahiyAo badhI rIte niSNAta hoya ovI AzA na rAkhI zakAya. lakhavAmAM aeka paNa bhUla na Ave tathA akSaro paNa moTA tathA sundara hoya AvA lahiyAo bahu ja thoDA hoya. aTale lahiyAonI guNavattAmA taratamabhAva Ave ja. tethI sarvAGgINa saMzodhana karanAre zakya teTalI badhI prAcIna hastalikhita pratio meLavI saMzodhana karavU joio. __ ghaNA lAMbA samaya sudhI TakI rahe o mATe prArambhamAM tADapatra upara grantho 1. zrIAtmAnanda prakAza, bhAvanagara, varSa 9 aMka 6mAMthI sAbhAra / 2010_03

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mArca 2010 259 lakhAtA hatA. kALAntare tADapatronI durlabhatA Adi kAraNe kAgaLa upara grantho lakhAvA lAgyA. A badhI pratilipionI dIrghakAlIna paramparAmAM, lekhakanA anavadhAnathI, prAcIna akSaronA maroDanA AkArano barAbara khyAla na AvavAthI, prAcIna AdarzomAM koIka bhAga tUTI gayo hoya avA ovA anekavidha kAraNe kAgaLa upara lakhelA hastalikhita AdarzomAM pAra vinAnI bhUlo jovA maLe che. saMskRta - prAkRta - gujarAtI - mAravADI Adi koIpaNa bhASAnA granthomAM AvI bhUlo jovA maLaze aTale lakhAvyA pachI, ane mUla grantho sAthe meLavIne sudhAravAnI prathA paNa hatI. sArA lekhake lakhelA tathA lakhAvyA pachI vAMcIne sudhArelA AdarzomAM bhUlone sambhava ocho rahe. jyAre AjathI savAso varSa pahelAM baMgALamAM murzIdAbAdamAM zrIrAyadhanapatasiMhajIo zAstrIya grantho chApavAnI zarUAta karI tyArathI zAstrIya granthono mudraNayuga zaru thayo gaNAya. temane je hastalikhita grantho maLyA tenA AdhAre temaNe zarUAta karI. te samaye 15 mI ke 16mI vikramanI sadImAM ke te pachI lakhelA grantho ja sulabha hatA. prAcIna tADapatra upara lakhelA grantho jesalamera, pATaNa, khambhAta jevA sthAnomAM ja mukhyatayA hatA. sArA sundara pATho tADapatramA hatA. parantu, tADapatrI grantho maLavAnI zakyatA hatI ja nahIM. rAyadhanapatasiMhajIo prakAzita karelAM zAstromAM pAnAMnI jIrNatA tathA TAIponI sundaratAno abhAva Adi kAraNothI a grantho lokapriya ke lokabhogya banyA nahi, te pachI AgamoddhAraka pU. sAgarAnandasUrijI ma. no yuga zaru thayo. sAgarajI mahArAje akalA hAthe, pAra vinAnA granthono vipula rAzi (Dhagalo) jaina saMgha samakSa prakAzita karI dIdho. sundaramA sundara kAgaLo, sundaramA sundara TAipomAM mudrita karelA o grantho Aje paNa 75-80 varSa pachI tAjA ane atyanta AkarSaka rahyA che. AnA AdhAre ja eno sarvatra pracAra che. A moTo upakAra sAgarajI mahArAje karelo che. ___ chatAM A granthono AdhAra to 15mI ke 16mI sadImAM ke te pachI kAgaLa upara lakhAyelA hastalikhita Adarzo ja hatA. prAcIna tADapatrI granthomAM lakhelA hajAro zuddha pATho to haju aprakAzita ja che. 2010_03

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260 anusandhAna 50 (2) pU. pravartakazrI kAntivijayajI mahArAjanA ziSya pU. zrIcaturavijayajI mahArAja tathA temanA ziSya AgamaprabhAkara pU.mu. zrIpuNyavijayajI mahArAje pATaNamAM satata aDhAra varSa rahane tADapatra upara tathA kAgaLa upara lakhelA seMkaDo hajAro hastalikhita Adarzone vyavasthita karyA tenuM sUcipatra (lIsTa) banAvIne A grantho sulabha karyA che. jesalamera jaIne, ghaNAM kaSTo veThIne 16 mahinA rahIne tyAMnA bhaNDArane paNa vyavasthita karIne sUci patra ( lIsTa) banAvIne se granthonI paNa jANakArI ApaNane ApI have A granthono upayoga karIne hajAro zuddha pATha prakAzamAM lAvavAnI AjanA saMzodhakonI pharaja che. jo ke A grantho meLavavAmAM paNa avarodho ghaNA che, chatAM ono upayoga thaze to ja ghaNA badhA zuddhapATho prakAzamAM Avaze A nizcita hakIkata che. prAcIna grantho maLyA pachI paNa ano upayoga kema karavo o mATe khUba dhIraja ane UMDA tathA vizALa anubhavanI jarUra paDe che. hastalikhita granthomAM AdithI saLaMga lakhANa ja hoya che. judA judA peregrApha jevuM kaMI hotuM ja nathI. sAmAnya rIte padaccheda tathA alpavirAma Adi virAmacihno paNa hotA nathI. koIka granthamAM hoya to te paNa tenI rIte hoya che. bahu vizvAsa rAkhI zakAya nahi. vaLI pahelAM paDimAtrA ( pRSThamAtrA) mAM grantho lakhAtA hatA. oTale paDimAtrA vAMcavAmAM bhUlo thatI hatI. oTale lahiyAo lakhavAmAM bhUlo karI bese, oTale hastalikhitamAMthI mudraNa yuga zarU thayo, tyAre lAkho padone kayAM chUTA pADavAM tathA kayAM kayAM alpavirAma Adi virAmacihno mUkavAM o moTo vikaTa prazna hato. te samayanA sampAdaka - saMzodhakone keTalo bauddhika tathA zArIrika zrama paDyA haze tenI ApaNe kalpanA paNa karI zakIo nahi. AvA apramatta jJAnayogI mahApuruSoo karelI zrutasevAnA ApaNe sau RNI chIo. pUrvanA mahApuruSono ghaNo prayatna hovA chatAM nAnI moTI bhUlo rahI te svAbhAvika che ane kSantavya che. punarmudraNa karanArAoo A bhUlo jovI joio. udAharaNa tarIke Agamodaya samitithI prakAzita saTIka samavAyAGga sUtramAM AvA aneka pAThabhedo puNyavijayajI mahArAje noMdhelA che. AjathI trIsa varSa pUrva dhAmA (zaMkhezvarajI tIrtha pAse jhIMjhuvADA pAsenuM gAma) mAM A.zrI vijayakalApUrNasUrijI ma. vagere ame paMdara jeTalA sAdhuo puNyavijayajI mahArAje 2010_03

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mArca 2010 261 lIdhelA pAThabhedovALI pratine AdhAre jyAre vAcana karatA hatA tyAre chaso-sAtaso jeTalA zuddha pATho amane amAM maLyA hatA. samavAyAGga sUtranA pAMtrIsamA sthAnakamAM TIkAmAM satyavacananA (tIrthaMkaronI vANInA) atizayo varNavelA che. amAM 2728mA atizayamAM abhyutatvam anativilambitatvaM ca pratItam Avo pATha che. kharekhara prAcIna hastalikhitamA bhyu nA sthAne bhyu ja che, paNa lipino maroDa barAbara na samajavAthI bhyu vAMcavAnI bhUlanu ja A pariNAma che. A bhUla varSothI cAlyA ja kare che ahIM abhyuta nahi adruta sAco pATha che. aTale tIrthaMkara paramAtmAnI vANI adruta = jaldI jaldI nahi. temaja ativilambita nahi A A ano sAco artha che. vikrama saM. 2061 mAM zrImahAvIra jaina vidyAlayathI prakAzita thayelA saTIka samavAyAGga sUtramA AvA aneka pATho ame sudhArI lIdhA che. hamaNAM Avazyaka sUtra uparanI malayagirIyA vRttinuM saMzodhana cAle che. puNyavijayajI mahArAje hajAro pAThabhedo mudrita vRttimAM noMdhI rAkhelA che. mudritavRtti pR. 11 o paM. 1 mAM anyeSAM (a) pratibandhaM paryAlocayataH tadarzanenAnadhyavasAyaH pATha chapAyelo che. Ano artha kaMI barAbara samajAyaja nahi, aTale hastalikhitamAM jotAM anyeSAM pratibandhaM paryAlocayatAM tadadarzanenAnadhyavasAyaH A pATha maLyo . A ja tadana zuddha pATha che. pR. 11 bI paM. 2 mAM dravyamantareNa kathamiva bhAvAnAmutpattirupapadyate pATha che. ame te grantha, saMzodhana karatI vakhate mULa hastalikhita sAthe lagabhaga akSarazaH meLavIo chIo. prAcIna hastalikhitamAM jotA kathamiva nA sthAne kathamadalA pATha che. bIjI pratimAM pATha ja che paNa koika vAMcanAre sudhArIne kathamiva karyu che. puNyavijayajI mahArAjanI bhASAmAM kahIje to keTalAka abhyAsI vAMcanArA pAThone sudhAravAne badale pAThone bagADI nAMkhatA hoya che. oTale kathamadalA pATha upara ja kalAko sudhI vicAra karyo. paNa kaMI samajAya ja nahi. ocito manamAM prakAza thayo ke kathamadalA pATha ja barAbara che. katham adalA = daLa vinA padArthonI utpatti zI rIte thAya A ano artha che. ghaDo banAvavo hoya to mATI rUpI daLa joio ja. aneka aneka granthonA AvA AvA hajAro zuddha pATho prakAzamAM AvavA 2010_03

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262 anusandhAna 50 (2) jarUrI che. punarmudraNa karanArA mahAnubhAvoo A vAta khAsa khyAlamA rAkhavAnI che. puNyavijayajI mahArAje aneka granthonA pAThabhedo laIne rAkhelA che. saTIka bRhatkalpasUtranA cha bhAgo saMzodhita karIne amaNe prakAzita karyA tyArathI saMzodhana mATeno amano mativaibhava prakAzamAM Avyo. saMzodhana yuganA Adyapravartaka tarIke temanuM nAma amara raheze. dvAdazAranayacakranA saMzodhana - sampAdana dvArA saMzodhana kSetramA mane. lAvanArA ane o rIte mArA viziSTa upakArI vartamAna saMzodhana yuganA Adya pravartaka Agama prabhAkara pU. munirAja zrIpuNyavijayajI mahArAjane koTizaH vandana ane abhinandana. zrInAkoDAjainatIrtha pUjyapAdAcAryadeva poSTa-mevAnagara (vAyA : bAlotarA) zrImadvijayasiddhisUrIzvara paTTAlaMkAra, (ji. bADamera), pUjyapAdAcArya-deva rAjasthAna. pIna-344025 zrImadvijayameghasUrIzvaraziSya vikrama saMva. 2065, __pUjyasadgurudevamunirAja bhAdaravA vadi-14 zrIbhuvanavijayAntevAsI muni jambUvijaya. bApajI mahArAjanI 51mI svargavAsatithi tA. 17-9-2009 2010_03

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zrutasthavira darzanaprabhAvaka sva. munirAja zrIjambUvijayajI mahArAja mai (jemanI puNyasmRtimA prastuta aMka samarpita che.)