Arhat Vachan 2000 07

Author(s): Anupam Jain
Publisher: Kundkund Gyanpith Indore
Catalog link: https://jainqq.org/explore/526547/1

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arhat vacana ARHAT VACANA varSa- 12, aMka-3 julAI-sitambara 2000 July-September 2000 Vol.-12, Issue-3 Vol.-12, Issue-3 / bhagavAna mahAvIrAya namaH / / sAmpradAyika sadbhAva ke anUThe kendra - bhagavAna mahAvIra kendra kA udghATana 28 pharavarI 99 ko pradhAnamaMtrI zrI aTalabihArI bAjapeyI dvArA kiyA gayA kundakunda jJAnapITha, indaura KUNDAKUNDA JNANAPITHA, INDORE

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arhat vacana puraskAra (varSa 11 - 1999) kI ghoSaNA kundakunda jJAnapITha, indaura dvArA maulika evaM zodhapUrNa AlekhoM ke sRjana ko protsAhana dene evaM zodhArthiyoM ke zrama ko sammAnita karane ke uddezya se varSa 1990 meM arhat vacana puraskAroM kI sthApanA kI gaI thii| isake antargata prativarSa arhat vacana meM eka varSa meM prakAzita AlekhoM ko puraskRta kiyA jAtA hai| varSa 1999 ke cAra aMkoM meM prakAzita AlekhoM ke mUlyAMkana ke liye eka trisadasyIya nirNAyaka maNDala kA nimnavat gaThana kiyA gayA thA - 1. pro. Ara. Ara. nAMdagAMvakara, pUrva kulapati, 1472, hasana bAga ror3a, nyU naMdanavana leAUTa, nAgapura 2. zrI sureza jaina, I.A.S. 30, nizAta kAlonI, bhopAla 3. DaoN. nIlama jaina, pradhAna sampAdikA - jaina mahilAdarza, ke. AI./20, kavi nagara, gAjiyAbAda nirNAyakoM dvArA pradatta prAptAMkoM ke AdhAra para nimnAMkita AlekhoM ko kramaza; prathama, dvitIya evaM tRtIya puraskAra hetu cunA gayA hai| jJAtavya hai ki pUjya munirAjoM,AryikA mAtAoM, arhat vacana sampAdaka maMDala ke sadasyoM evaM vigata 5 varSoM meM isa puraskAra se sammAnita lekhakoM dvArA likhita lekha pratiyogitA meM sammilita nahIM kiye jAte haiN| puraskRta lekha ke lekhakoM ko kramaza: rupaye 5000/-, 3000/- evaM 2000/- kI nagada rAzi, prazasti patra evaM smRti cinha se nikaTa bhaviSya meM sammAnita kiyA jaayegaa| prathama puraskAra : kAladravya : jaina darzana aura vijJAna, 11 (3), julAI 99, pR. 23 -32 kumAra anekAnta jaina, zodha chAtra, jaina vizvabhAratI saMsthAna, lADanUM- 341306 dvitIya puraskAra : jaina samAja meM nArI kI haisiyata, 11 (2), apraila 99, pR. 9 - 18 AcArya gopIlAla amara, amarAvatI, sI - 2/57, bhajanapurA, dillI - 110053 tRtIya puraskAra : NamokAra mahAmaMtra - sAdhanA ke svara : eka adhyayana, 11 (3) julAI 99, pR. 49-52 DaoN. jayacanda zarmA, nidezaka - zrI saMgIta bhAratI, zodha vibhAga, bIkAnera - 334 007 nikaTa bhaviSya meM puraskAra samarpaNa samAroha indaura meM Ayojita kiyA jaayegaa| devakumArasiMha kAsalIvAla adhyakSa DaoN. anupama jaina mAnada saciva kundakunda jJAnapITha, indaura

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I.S.S.N. - 0971- 9024 arhat vacana ARHAT VACANA kundakunda jJAnapITha (devI ahilyA vizvavidyAlaya, indaura dvArA mAnyatA prApta zodha saMsthAna), indaura dvArA prakAzita zodha traimAsikI Quarterly Research Journal of Kundakunda Jnanapitha, INDORE (Recognised by Devi Ahilya University, Indore) varSa 12, aMka 3 . Volume 12, Issue 3 julAI-sitambara 2000 July-September 2000 mAnad - sampAdaka HONY. EDITOR DaoN. anupama jaina DR. ANUPAM JAIN gaNita vibhAga Department of Mathematics, zAsakIya svazAsI holkara vijJAna mahAvidyAlaya, Govt. Autonomous Holkar Science College, indaura - 452017 ___ INDORE-452017 INDIA ' (0731) 464074 (kA.) 787790 (ni.), 545421 (jJAnapITha) - phaiksa : 0731 - 787790 E.mail : Kundkund@bom4.vsnl.net.in prakAzaka PUBLISHER devakumAra siMha kAsalIvAla DEOKUMAR SINGH KASLIWAL adhyakSa - kundakunda jJAnapITha, President - Kundakunda Jnanapitha 584, mahAtmA gA~dhI mArga, tukogaMja, 584, M.G. Road, Tukoganj, indaura 452 001 (ma.pra.) INDORE-452001 (M.P.) INDIA 3. (0731) 545744, 545421 (O) 434718, 543075, 539081, 454987 (R) lekhakoM dvArA vyakta vicAroM ke liye ve svayaM uttaradAyI haiN| sampAdaka athavA sampAdaka maNDala kA unase sahamata honA Avazyaka nahIM haiN| isa patrikA se koI bhI Alekha punarmudrita karate samaya patrikA ke sambaddha aMka kA ullekha avazya kreN|

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sampAdaka maDala / Editorial Board pro. lakSmI candra jaina Prof. Laxmi Chandra Jain sevAnivRtta prAdhyApaka - gaNita evaM prAcArya Retd. Professor-Mathematics & Principal dIkSA jvelarsa ke Upara, Upstairs Diksha Jewellers. 554, sarAphA, 554, Sarafa, jabalapura - 482 002 Jabalpur-482002 pro. kailAza candra jaina Prof. Kailash Chandra Jain sevAnivRtta prAdhyApaka evaM adhyakSa Retd. Prof. & Head, prA. - bhA. i. saM. evaM purAtatva vibhAga, A.I.H.C.& Arch. Dept., vikrama vi. vi., ujjaina, Vikram University, Ujjain, mohana nivAsa, devAsa ror3a, Mohan Niwas, Dewas Road, ujjaina -456006 Ujjain-456006 pro. rAdhAcaraNa gupta Prof. Radha Charan Gupta sampAdaka - gaNita bhAratI, Editor-Ganita Bharati, Ara - 20, rasabahAra kAlonI, R-20, Rasbahar Colony, laharagirda, Lehargird, jhAMsI-284003 Jhansi-284003 pro. pArasamala agravAla Prof. Parasmal Agrawal prAdhyApaka - rasAyana bhautikI samUha, Chemical Physics Group, Department of oklAhomA sTeTa vi.vi., Chemistry, Oklohoma State University, sTilavATara OK 74078 USA Stillwater OK 74078 USA DaoN. takAo hAyAzI Dr. Takao Hayashi vijJAna evaM abhiyAMtrikI zodha saMsthAna, Science & Tech. Research Inst., dozIzA vizvavidyAlaya, Doshisha University, kyoTo-610-03 (jApAna) Kyoto-610-03 (Japan) DaoN. sneharAnI jaina Dr. Snehrani Jain pUrva pravAcaka - bheSaja vijJAna, Retd. Reader in Pharmacy, 'chavi', nehAnagara, makaroniyA, 'Chhavi', Nehanagar, Makronia, sAgara (ma.pra.) Sagar (M.P.) sampAdaka/ Editor DaoN. anupama jaina Dr. Anupam Jain sahAyaka prAdhyApaka - gaNita, Asst. Prof. - Mathematics, zAsakIya holkara svazAsI vijJAna mahAvidyAlaya, Govt. Holkar Autonomous Science College 'jJAnachAyA',DI- 14, sudAmAnagara, 'Gyan Chhaya', D-14, Sudamanagar, indaura-452009 Indore-452009 phona : 0731-787790 Ph.: 0731-787790 sadasyatA zulka /SUBSCRIPTION RATES" vyaktigata sasthAgata videza INDIVIDUAL INSTITUTIONAL FOREIGN vArSika / Annual ru./Rs. 125=00 ru./Rs. 250=00. U.S. $ 25 = 00 AjIvana / Life Member ru./Rs. 1000=00 ru./Rs. 1000=00 U.S. $ 250 = 00 (10 varSoM hetu) purAne aMka sajilda phAIloM meM ru. 400.00/U.S. $ 50.00 prati varSa kI dara se sImita mAtrA meM upalabdha haiN| sadasyatA zulka ke ceka/DrAphTa kundakunda jJAnapITha ke nAma indaura meM deya aravindakumAra jaina, prabandhaka - kundakunda jJAnapITha, indaura ko hI preSita kreN| arhat vacana, julAI 2000

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varSa - 12, aMka - 3, julAI - sitambara 2000 arhat vacana kundakunda jJAnapITha, indaura anukrama / INDEX sampAdaka kI kalama se - sAmayika sandarbha ___anupama jaina lekha / ARTICLE jaina Ayurveda - eka paricaya 0 zakuntalA jaina pramukha jaina purANoM meM pratipAdita rAjA ke guNa - doSa 0 saroja caudharI The Early Kadambas and Jainism in Karnataka O A. Sundara Rightful Exposition of Jainism in the West D N. L. Jain Jainistic & Scientific Analysis of Extrasensory Perceptions of Sri Ashok Dutt O Muni Nandighosh Vijai jaina Agama meM prANAyAma evaM dhyAna 0 pArasamala agravAla Feuquit / SHORT NOTE jaina dharma aura vijJAna - Ara. Ara. nAMdagAMvakara sabakA hita kisa meM hai 0 rAjeza jozI pustaka samIkSA/REVIEW lezyA evaM manovijJAna dvArA DaoN. zAntA jaina 0 saroja koThArI abhivandanA puSpa dvArA nirmala jaina evaM anya (sa.) 0 kokalacanda jaina arhat vacana, julAI 2000

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AkhyAyeM / REPORTS RSabhadeva saMgoSThI, jambUdvIpa- hastinApura, 21 maI 2000 kRSNA jaina jaina dharma kI prAcInatA para rASTrIya seminAra jambUdvIpa- hastinApura, 11 jUna 2000 khillImala jaina 4 rASTrIya prAcyavidyA sammelana, cennaI, 28-31 maI 2000 kRSNA jaina gatividhiyA~ mata- abhimata agale aMkoM meM prakAzya Alekha Jaina Paintings in Tamilnadu Jainism Abroad T. Ganesan Satish Kumar Jain The Solar System in Jainism and Modern Astronomy Rajmal Jain Adhunika vijJAna, 'vargaNAyeM' tathA 'nigoda' sneharAnI jaina AcArya zrIdhara kA gaNitIya avadAna 73 - 75 77 79 85 anupama jaina, mamatA siMghala evaM prazAnta tilavanakara dhyAtavya 1. arhat vacana meM jaina dharma / darzana ke vaijJAnika pakSa tathA jaina itihAsa evaM purAtatva se saMbaMdhita maulika, zodhapUrNa evaM sarvekSaNAtmaka AlekhoM ko prakAzita kiyA jAtA hai| DaoN. anupama jaina, sampAdaka - arhat vacana kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, tukogaMja mena ror3a, indaura-452001 phona : (kA.) 545421 (ni.) 787790 2. zodha kI guNAtmakatA evaM maulikatA ke saMrakSaNa hetu do vizvavidyAlayIna prAdhyApakoM athavA pAramparika viSaya vizeSajJoM se parIkSita karA lene ke uparAnta hI Alekha arhat vacana meM prakAzita kiye jAte haiN| 3. zodha AlekhoM ke atirikta saMkSipta TippaNiyAM, akAdamika saMgoThI / sammelanoM kI sUcanAe~ / AkhyAe~, Alekha evaM pustaka samIkSAe~, viziSTa gatividhiyAM, viziSTa akAdamika puraskAroM evaM prakAzanoM kI sUcanAoM ko bhI prakAzita kiyA jAtA hai| sampAdakIya patra vyavahAra kA patA arhat vacana, julAI 2000

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arhat vacana kundakunda jJAnapITha, indaura saMpAdakIya sAmayika sandarbha ApakI priya patrikA arhat vacana kA 47 vA~ puSpa - varSa 12, aMka - 3, julAI - sitambara 2000 saMbhavata: jaina saMtoM kI cAturmAsa tithi ASAr3ha zukla caturdazI tadanusAra dinAMka 15 julAI 2000 ke pUrva hI Apake hAthoM meM pahu~ca cukA hogaa| isakA uddezya yaha hai ki varSAyoga ke samaya meM jaba Apake pAsa apekSAkRta kama vyastatA ho to Apa ise par3hakara kucha sakArAtmaka nirNaya le skeN| vidvatjana to sadaiva vyasta rahate haiM kintu ukta kathana zrAvakoM kI apekSA se hai| hama yahA~ katipaya sAmayika viSayoM para carcA kara rahe haiN| RSabhadeva evaM jaina dharma yaha hamArA durbhAgya rahA hai ki isa bIsavIM zatAbdI meM jaina dharma ke bAre meM aneka prakAra kI bhrAMtiyA~ pracalita rhiiN| jaina dharma ko hindU dharma kI eka zAkhA mAnanA yA use mAtra eka upAsanA paddhati mAnanA aisI hI bhrAMti thI jise rASTrasaMta AcArya zrI vidyAnandajI mahArAja ne bhagavAna mahAvIra ke 2500 veM nirvANa mahotsava ko manAne kI preraNA dekara dUra kraayaa| 2500 veM nirvANa mahotsava (1974) meM jaina dharma evaM bhagavAna mahAvIra kA vizvavyApI pracAra huA tathA jaina dharma ko hindU dharma se pRthaka eka svataMtra dharma mAnA jAne lagA kintu sAtha hI eka visaMgati bhI kadAcita puSTa ho gaI ki bhagavAna mahAvIra jaina dharma ke saMsthApaka the| bhagavAna mahAvIra ke vyApaka pracAra kAraNa jana-jana meM yaha bhrAMti vikasita huii| deza kI vibhinna staroM kI pAThyapustakoM meM yaha par3hAyA jAne lagA ki bhagavAna mahAvIra jaina dharma ke saMsthApaka the| kucha ne yaha bhI likhA ki brAhmaNa varga ke kriyAkANDoM tathA yajJoM meM hone vAlI hiMsA ke virodha meM jaina dharma kA udbhava huaa| jana-jana meM phailatI jA rahI isa bhrAMti ke prati mana meM vyathA to bahutoM ko thI kintu parama pUjya gaNinIpramukha AryikA zrI jJAnamatI mAtAjI ne yojanAbaddha tarIke se isa bhrAMti ke nirasana kA bIr3A uThAyA tathA kundakunda jJAnapITha, indaura meM apane pravAsa ke daurAna 12 mArca 1996 ko yahIM ke prAMgaNa meM isa bAta kI ghoSaNA kI ki jaina dharma kI prAcInatA ke pracAra-prasAra tathA bhagavAna RSabhadeva ke janahitakArI saMdezoM ko vizvavyApI banAne hetu RSabha jayaMtI 1997 se RSabha jayaMtI 1998 taka janma jayaMtI mahAmahotsava manAyA jAnA caahiye| isa varSa meM RSabhadeva ke saMdarbha meM jana cetanA jAgrata karane ke aneka kArya hue tathA buddhijIvI varga meM RSabhadeva viSayaka carcAoM ko gati dene hetu tathA vizvavidyAlayIna kendroM para RSabhadeva evaM unakI paramparA ke sAhitya ke adhyayana evaM anusaMdhAna ko gati dene ke liye bhagavAna RSabhadeva rASTrIya kulapati sammelana kA Ayojana kiyA gyaa| jisameM pArita jambUdvIpa ghoSaNA patra jaina samAja kI eka viziSTa upalabdhi hai| isakI sampUrNa AkhyA kA prakAzana digambara jaina triloka zodha saMsthAna, hastinApura dvArA kiyA jA cukA hai| isa kulapati sammelana meM upasthita zatAdhika vidvAnoM evaM kulapatiyoM kI sarvasammata anuzaMsA ke AdhAra para gaThita tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha kI sthApanA arhat vacana, julAI 2000 5

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tathA usake dvArA prakAzita jaina vidvAnoM, patra - -patrikAoM, zodha saMsthAnoM evaM prakAzakoM kI DAyarekTarI 'samparka' jaina vidyA ke adhyetAoM meM bhI pArasparika samparka vikasita karane meM nIMva kA patthara sAbita huI hai| isake AgAmI saMskaraNoM meM adhikAdhika jAnakAriyAM jur3ane aura saMzodhita hone para yaha eka sandarbha grantha kA rUpa le legii| samparka kI bhArI mAMga ke kAraNa prathama saMskaraNa samAptaprAya hai| dvitIya saMskaraNa bhI akTUbara 2000 taka prakAzita kiye jAne kI saMbhAvanA hai| gat 4 pharavarI 2000 ko dillI ke aitihAsika lAla kilA maidAna se bhagavAna RSabhadeva antarrASTrIya nirvANa mahAmahotsava kA zubhArambha deza ke pradhAnamaMtrI mAnanIya zrI aTalabihArI bAjapeyI ne kiyaa| isa avasara para rASTra ke nAma apane saMdeza meM mAnanIya pradhAnamaMtrIjI ne kahA ki mere sarakArI daphtara meM jaina dharma ke 23 veM tIrthaMkara bhagavAna pArzvanAtha kI mUrti rakhI hai| unakA yaha kathana bhagavAna mahAvIra ke jaina dharma ke saMsthApaka hone kI bhrAMti ko sahaja hI samApta kara detA hai kyoMki mahAvIra to unake parivartI 24 veM haiM / unake udbodhana kA sampUrNa pATha arhat vacana, varSa 12, aMka- 1, janavarI 2000 ke pRSTha 91, 92 para avikala rUpa meM prakAzita hai| mahotsava varSa meM anya gatividhiyoM ke sAtha hI pAThyapustakoM meM nihita visaMgatiyoM ko dUra karane ke liye vyApaka jana cetanA jAgrata huii| DaoN. nIlama jaina- gAjiyAbAda, DaoN. suSamA jaina- sahAranapura, zrImatI sumana jaina - indaura jaisI viduSI mahilAe~ to kAryarata haiM hIM, digambara jaina sozala grupa 'neminAtha', indaura ne bhI dharma sabhA evaM samAcAra patroM ke mAdhyama se eka vyApaka muhima cher3a rakhI hai| digambara jaina mahAsamiti, a. bhA. digambara jaina mahilA saMgaThana, a. bhA. di. jaina yuvA pariSada, tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha sadRza saMsthAe~ bhI apane-apane tarIke se sakriya haiN| zrI khillImala jaina 'eDavokeTa', alavara lagabhaga 2 varSoM se N.C.E.R.T. tathA anya saMsthAoM se isa sambandha meM satat samparka banAye hue haiN| parama pUjya gaNinI zrI jJAnamatI mAtAjI kI preraNA evaM unake sAnnidhya meM tathA zrI khillImalajI ke saMyojakatva meM jaina dharma kI prAcInatA para eka rASTrIya seminAra 11 jUna 2000 ko jambUdvIpa - hastinApura meM Ayojita kiyA gyaa| jisameM N.C.E.R.T. ne apane pratinidhi DaoN. prItiza AcArya ko bhejakara tathyoM kI jAnakArI prApta kii| isa seminAra meM pArita prastAva arhat vacana ke isI aMka meM pR. 71, 72 para prakAzita hai| isa sampUrNa carcA kA sAra yaha hai ki pUre deza meM jaina dharma kI prAcInatA sthApita karane tathA bhagavAna RSabhadeva ke avadAna ko svIkAra karane ke nimitta vyApaka jana jAgrati AI hai aura hameM isa jAgrati kA upayoga tathyoM kI punarsthApanA evaM truTiyoM ke nirAkaraNa hetu samyak rUpa se karanA hai| pro. rAmazaraNa zarmA eka variSTha itihAsakAra haiM aura ve aneka itihAsajJoM, jaina vidyA ke adhyetAoM kI bhAvanAoM, paurANika sandarbhoM ko avazya AtmasAta kareMge tathA bhAratIya saMskRti ke Adya praNetA bhagavAna RSabhadeva ke mAnavatA ko diye avadAna evaM paurANika jaina mAnyatAoM ko bhI anya dharmoM ke samAna hI samucita Adara pradAna kareMge / itihAsa kI dRSTi sImita hotI hai| phalataH prAgaitihAsika vivaraNoM hetu hameM kiMvadaMtiyoM ko hI AdhAra banAnA par3atA hai| hameM kevala DaoN. rAmazaraNa zarmA dvArA likhita pustaka 'prAcIna bhArata' meM hI saMzodhana nahIM karAnA hai apitu jahA~-jahA~, jina-jina pustakoM meM truTiyAM haiM una 6 arhat vacana, julAI 2000

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saba meM saMzodhana honA cAhiye / isa sandarbha meM mujhe rAmA pabliziMga hAUsa, bar3auta se prakAzita pustaka 'bhArata meM dharma aura saMskRti' dekhane ko milii| pro. ela. ela. zarmA dvArA likhita isa pustaka meM 'zramaNa saMskRti evaM kulakara paramparA' zIrSaka vistRta Alekha diyA gayA hai| jisameM mAnanIya lekhaka pro. zarmA ne atyaMta sAragarbhita jAnakArI niSpakSa rUpa se dI hai| aise Adarza pAThoM ko vyApaka rUpa se pracArita-prasArita kiyA jAnA caahiye| vibhinna kakSAoM kI dRSTi se upayogI vibhinna AkAra ke samyak pATha taiyAra karanA tathA unheM prakAzakoM ko upalabdha karAnA bhI jaina vidvAnoM kI jimmedArI hai| racanAtmaka kArya karane hetu vivAdoM se bacanA jarUrI vigata dinoM mujhe mahAsamiti ke rASTrIya mahAmaMtrI zrI mANikacandajI pATanI ke sAtha sarAkoddhAraka saMta, yuvA upAdhyAya zrI jJAnasAgarajI kA sAkSAtkAra lene kA suavasara prApta huaa| sampUrNa sAkSAtkAra to mahAsamiti patrikA meM prakAzita hogA kintu upAdhyAyazrI ne jo do bAteM bahuta mahatvapUrNa kahI una para maiM ApakA dhyAna AkRSTa karanA caahuuNgaa| prathama to yaha ki racanAtmaka kAma karane vAle ko vivAda se bacanA caahiye| vibhinna mAmAjika muddoM para unhoMne samanvayAtmaka dRSTikoNa apanAne kI preraNA dii| sAtha hI hama logoM ke liye eka mahatvapUrNa bAta unhoMne yaha kahI ki paMcakalyANaka pratiSThA mahotsava jaise AyojanoM ke sAtha tIrthoM ke jIrNoddhAra, jinavANI ke saMrakSaNa, saMkalana evaM prakAzana ko jor3ane kA sujhAva diyaa| unakI preraNA se sthApita prAcya zramaNa bhAratI dvArA vipula parimANa meM sAhitya kA prakAzana kiyA jA rahA hai| hameM vizvAsa hai ki yadi prakAzita hone vAlI pustakoM ke akAdamika parIkSaNa, susampAdana Adi kI ora kucha adhika dhyAna diyA jAye to yaha saMsthA bhI bhAratIya jJAnapITha kI mUrti devI granthamAlA athavA jaina saMskRti saMrakSaka saMgha, solApura kI jIvarAja jaina granthamAlA sadRza jinavANI kI sevA kara skegii| samprati yahAM se prakAzita pustakoM kA mudraNa stara utkRSTa hai| ve nayanAbhirAma evaM bahuupayogI bhI haiN| arhat vacana kI vikAsa yAtrA meM digambara jaina udAsIna Azrama TrasTa ke adhyakSa mAnanIya zrI devakumArasiMhajI kAsalIvAla evaM anya TrasTIgaNoM kA sahayoga anirvacana hai kintu holakara vijJAna mahAvidyAlaya ke prAcArya tathA isI mahAvidyAlaya ke gaNita vibhAga ke mere sAthI prAdhyApakoM kA bhI sahayoga kama nahIM hai jo mujhe patrikA sampAdana meM parokSa sahayoga pradAna karate haiN| unake sahayoga ke binA yaha zrama evaM samaya sAdhya kArya sambhava hI nahIM hai| kundakunda jJAnapITha nidezaka maMDala, arhat vacana sampAdaka maMDala ke sabhI mAnanIya sadasyoM, kundakunda jJAnapITha ke sabhI kAryAlayIna sahayogiyoM ke prati bhI maiM kRtajJatA jJApita karatA hU~, jo sAmagrI ke saMkalana, sampAdana, prakAzana evaM patrikA ke vitaraNa taka pratyeka stara para hameM apanA nispRha sahayoga pradAna karate haiN| isa aMka ke sabhI mAnanIya lekhakagaNa bhI badhAI ke pAtra haiM jinake gahana gambhIra lekhana ne hI patrikA ko pratiSThA dI hai| pAThakoM kI racanAtmaka pratikriyAyeM sadaiva sAdara AmaMtrita haiN| 1.7.2000 DA. anupama jaina arhat vacana, julAI 2000 7

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kundakunda jJAnapITha puraskAra zrI digambara jaina udAsIna Azrama TrasTa, indaura dvArA jaina sAhitya ke sRjana, adhyayana, anusaMdhAna ko protsAhita karane ke uddezya se kundakunda jJAnapITha, indaura ke antargata rupaye 25,000 = 00 kA kundakunda jJAnapITha puraskAra prativarSa dene kA nirNaya 1992 meM liyA gayA thaa| isake antargata nagada rAzi ke atirikta lekhaka ko prazasti patra, smRti cinha, zAla, zrIphala bheMTa kara sammAnita kiyA jAtA hai| 1993 se 1998 ke madhya saMhitAsUri paM. nAthUlAla jaina zAstrI (indaura), pro. lakSmIcandra jaina (jabalapura), pro. bhAgacandra 'bhAskara' (nAgapura), DA. udayacandra jaina (udayapura), AcArya gopIlAla 'amara' (naI dillI) evaM pro. rAdhAcaraNa gupta (jhAMsI) ko kundakunda jJAnapITha puraskAra se sammAnita kiyA jA cukA hai| 1999 ke puraskAra hetu praviSTi bhejane kI antima tithi 30.6.2000 thii| isake nirNaya kI prakriyA cala rahI hai| varSa 2000 kA puraskAra 'bhagavAna RSabhadeva' para likhita kisI maulika prakAzita / aprakAzita kRti para diyA jAyegA / kRti meM bhagavAna RSabhadeva ke sAhitya, itihAsa evaM purAtatva meM upalabdha sabhI sandarbha mUlataH evaM prAmANika rUpa meM saMkalita hone caahiye| vaidika sAhitya ke uddharaNoM ke prAmANika anuvAda bhI sasandarbha diye jAnA apekSita hai| hindI / aMgrejI bhASA likhita maulika prakAzita / aprakAzita ekala kRti nirdhArita prastAva patra ke sAtha 30 sitambara 2000 taka kundakunda jJAnapITha ke kAryAlaya meM prApta honA Avazyaka hai| prastAva patra kundakunda jJAnapITha kAryAlaya meM upalabdha haiN| devakumArasiMha kAsalIvAla adhyakSa 8 1.7.2000 DaoN. anupama jai mAnada saciva zrI satzruta prabhAvanA TrasTa, bhAvanagara evaM kundakunda jJAnapITha, indaura ke saMyukta tatvAvadhAna meM saMcAlita jaina sAhitya sUcIkaraNa pariyojanA kA kArya pragati para hai| adyatana 18000 prakAzita tathA 12000 pAMDulipiyoM kI sUcanAe~ kampyUTara para aMkita kI jA cukI haiN| apane prakAzanoM kA pUrNa vivaraNa evaM upalabdha kRtiyoM kI eka- eka prati jJAnapITha ke kAryAlaya meM avilamba bhijavAyeM / Apake mandira yA nagara meM upalabdha jaina pAMDulipiyoM kI bhI sUcI bhijavAyeM / DaoN. anupama jaina mAnada saciva - kundakunda jJAnapITha, indaura arhat vacana, julAI 2000

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arhat vaca kundakunda jJAnapITha, indaura varSa - 12, aMka - 3, julAI 2000, 927 eka paricaya # zakuntalA jaina* jaina Ayurveda - sArAMza jaina dharma vizva kA zreSTha mAnavatAvAdI dharma evaM vaijJAnika darzana hai| yaha vizva ke prAcInatama dharmoM meM se eka hai| vizva ke prAcIna upalabdha lipibaddha dharmagrantha Rgveda meM bhI jaina tIrthaMkara RSabhadeva evaM aneka jaina muniyoM kA ullekha prApta hotA hai| mohana jodar3oM kI khudAI evaM deza ke vividha aMcaloM meM prApta purAtAtvika avazeSa atyanta prAcInakAla meM jaina dharma kI upasthiti ko puSTa karate haiN| 2 jaina dharma kI prAcInatA ke sAtha- sAtha jaina sAhitya bhI atyanta prAcIna hai jisameM hameM dharma / darzana, yoga, jyotiSa, gaNita, kalA, nyAya, Ayurveda Adi viSayoM se sambandhita vipula sAmagrI prApta hotI hai| prastuta Alekha meM jaina Ayurveda kA saMkSipta paricaya diyA gayA hai| jaina dharma evaM Ayurveda :-. jaina dharma anAdi nidhana evaM prAkRtika dharma hai tathApi isake mUla pravartaka tIrthaMkara mAne jAte haiM, kAlakrama se ye 24 hue haiN| jinameM prathama tIrthaMkara RSabhadeva va aMtima tIrthaMkara mahAvIra hue| vartamAna meM pracalita jaina dharma ke siddhAnta bhagavAna mahAvIra ke upadezoM para AdhArita haiN| paramparA se prApta jJAna ko jaina muniyoM ne prAcIna bhAratIya paramparA ke anurUpa zruta rUpa meM saMrakSita kiyA thaa| jaina matAnusAra bhagavAna mahAvIra ke bAda tIrthaMkaroM kI vANI ko unake ziSyoM - praziSyoM ne bAraha aMgoM (dvAdazAMga ) 3 ke rUpa meM lipibaddha kiyA / ye dvAdazAMga Agama kahalAte haiM, jaina paramparA meM Agama sAhitya prAcInatama mAnA gayA hai| jo paramparA se calA A rahA hai use 'Agama' kahate haiN| isa dvAdazAMga arthAt bAraha aMgoM meM aMtima aMga 'dRSTivAda' hai| 4 dRSTivAda ke pA~ca bheda haiM aura una pA~ca bhedoM meM eka bheda pUrva ke antargata 'prANAvAya' (prANAvAda) hai| 'prANAvAda' meM vistArapUrvaka aSTAMgAyurveda kA kathana kiyA hai| Agama prAkRta bhASA meM lipibaddha hai| ina Agama granthoM para niyukti, bhASya, cUrNi, TIkAyeM Adi vyAkhyAe~ milatIM haiM, jo prAkRta meM haiN| jaina vAGgamaya meM Ayurveda kA svataMtra sthAna hai| bAraha aMgoM meM aMtima aMga 'dRSTivAda' meM 'prANAvAya' eka 'pUrva' mAnA gayA hai, jo vartamAna meM anupalabdha hai| sthAnAMgasUtra kI 'vRtti' meM kahA gayA hai ki dRSTivAda meM darzanoM va nayoM kA nirUpaNa kiyA gayA hai| samavAyAMga aura naMdIsUtra meM dRSTivAda ke pA~ca bheda batAye gaye haiM- parikarma, sUtra, prathamAnuyoga, pUrva, cUlikA / inameM 'pUrvoM kA adhika mahatva hai| bArahavA~ 'pUrva' prANAvAya meM manuSya ke AbhyAntara arthAt mAnasika aura AdhyAtmika tathA bAhya arthAt zArIrika svAsthya ke upAyoM jaise yama, niyama, AhAra- vihAra va auSadhiyoM kA vivecana hai| isameM daivika, bhautika, Adhibhautika, janapadodhvaMsI rogoM kI cikitsA kA vistAra se varNana kiyA gayA hai| 5 prANAvAya nAmaka pUrva meM aSTAMgAyurveda kA varNana hai| jainAcAryoM, vidvAnoM, itihAsavettAoM ke anusAra yahI Ayurveda kA mUla hai aura isI ke AdhAra para paravartI AcAryoM ne vaidyakazAstra kA nirmANa athavA Ayurveda viSaya kA pratipAdana kiyA / vyAkhyAtA - itihAsa, zAsakIya ucca mAdhyamika vidyAlaya, runijA (ujjaina) / zodha chAtrA kundakunda jJAnapITha, indaura

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jaina sAhitya evaM prANAvAya paramparA : sAmAnya artha meM Ayurveda zabda do zabdoM se milakara banA hai| 'Ayu' va 'ved'| Ayu kA artha hai jIvana evaM veda kA artha hai jnyaan| arthAt jIvita zarIra ke saMbaMdha meM samagra jJAna Ayurveda se abhihita kiyA jAtA hai| jaina Ayurveda sAhitya meM cikitsA vijJAna ko 'prANAvAya' kahate haiN| prANAvAya nAmaka yaha 'pUrva' Aja upalabdha nahIM hai| Ayurveda ke ATha aMga batAye gaye haiM yathA - kAyacikitsA, zalya cikitsA, zAlAkya taMtra, bhUtavidyA, kaumArabhRtya, agadataMtra, rasAyanataMtra, vAjIkaraNa tNtr| cikitsA ke samasta viSayoM kA samAveza ina ATha aMgoM meM hai| triSaSTizalAkApuruSacarita meM bhI auSadhi vijJAna ke rasa - vIrya - vipAka - jJAna sahita aSTAMga Ayarveda kI zikSA kA ullekha hai|| dvayAzraya mahAkAvya meM bAla rogoM se saMbaMdhita 'zaizukranda' nAmaka AyurvedIya graMtha kA ullekha milatA hai| zaurasenI prAkRta meM nibaddha IsA pUrva ke AcArya guNadhara dvArA racita atyaMta prAcIna jainAgama 'kaSAyapAhuDa' para AcArya vIrasena ne 'jayadhavalA' nAmaka apUrNa TIkA likhii| isako unake hI ziSya AcArya jayasena ne I. 837 meM pUrNa kiyaa| isa TIkA meM dvAdazAMga zruta ke antargata 'prANAvAya' pUrva kI vyAkhyA karate hue kahA hai ki "prANAvAya nAmaka pUrva dasa prakAra ke prANoM kI hAni aura vRddhi kA varNana karatA hai| pA~ca indriya, tIna bala, Ayu aura zvAsocchvAsa ye dasa prakAra ke prANa haiN| AhAraniSedha Adi kAraNoM se utpanna hue kadalIghAtamaraNa ke nimitta se Ayu prANa bala kI hAni ho jAve, parantu Ayu prANa kI vRddhi nahIM ho sakatI, kyoMki navIna sthiti baMdha kI vRddhi hue binA utkarSaNa ke dvArA kevala sattA meM sthita karmoM kI sthiti, karma kA baMdhana karane vAle jIvoM ke AyuprANa kI vRddhi dekhI jAtI hai| yaha prANAvAya aSTAMga Ayurveda kA kathana karatA hai|" kaSAyapAhuDa meM Ayurveda ke ATha aMgoM kA ullekha hai|' gommaTasAra jIvakANDa kI gAthA 366 kI karnATakavRtti meM bhI isI prakAra se prANAvAya kA artha spaSTa kiyA gayA hai| 10 zvetAmbara paramparAnusAra 'prANAvAya' kA anya nAma 'prANAya' pUrva bhI hai| daSTivAda ke isa pUrva kI padasaMkhyA digambara matAnusAra 13 karor3a aura zvetAmbara matAnusAra 1 karor3a 56 lAkha thii|11 muni - AryikA, zrAvaka - zrAvikA rUpI caturvidha jaina saMgha ke liye cikitsA upAdeya hai| Ayurveda meM 'prANAvAya' kA vipula sAhitya prAcInakAla meM avazya rahA hogaa| kintu aba kevala digambara jainAcArya ugrAditya viracita kalyANakAraka grantha hI isa paramparA ke upalabdha sAhitya ke rUpa meM hai| 12 jaina dRSTi se Ayurveda kI utpatti ke saMbaMdha meM paM. vhI.pI. zAstrI ne ugrAdityAcArya kRta kalyANakAraka ke sampAdakIya meM likhA hai - 12 _ 'graMtha ke prArambha meM maharSi ne 'prANAvAya' zAstra kI utpatti ke viSaya meM prAmANika itihAsa likhaa| graMtha ke Adi meM zrI AdinAtha svAmI ko namaskAra kiyA gayA hai| tatpazcAt prANAvAya kA avataraNa kaise huA aura usakI spaSTata: janasamAja taka paramparA kaise pracalita haI isakA spaSTa rUpa se varNana graMtha ke prastAva aMza meM kiyA jo isa prakAra hai - 14 zrI RSabhadeva ke samavasaraNa meM bharata cakravartI Adi bhavyoM ne pahu~cakara zrI bhagavanta kI savinaya vandanA kI aura bhagavAna se nimnalikhita prakAra se pUchane lage - "o svAmina! pahile bhoga bhUmi ke samaya manuSya kalpavRkSoM se utpanna aneka prakAra ke bhogopabhoga sAmagriyoM se sukha bhogate the| yahA~ bhI khUba sukha bhogakara tadanantara svarga pahu~cakara vahA~ bhI sukha bhogate the| vahA~ se phira manuSya bhava meM Akara usake puNyakarmoM ko kara apane - apane iSTa sthAnoM ko prApta karate the| bhagavana! aba bhAratavarSa ko karmabhUmi kA rUpa milA hai| jo carama zarIrI haiM va upavAda janma meM janma lene vAle haiM unako arhat vacana, julAI 2000 10

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to aba bhI apamaraNa nahIM hai| inako dIrgha AyuSya prApta hai| parantu aise bhI bahuta se manuSya paidA hote haiM jinakI Ayu nahIM rahatI aura unako vAta, pitta, kaphAdi doSoM kA udveka hotA rahatA hai| unake dvArA kabhI zIta aura kabhI uSNa va kAlakrama se mithyA AhAra sevana karane meM AtA hai| jisase aneka prakAra ke rogoM se pIr3ita hote haiN| isaliye unake svAsthya rakSA ke liye yogya upAya btaayeN| isa prakAra bharata ke prArthanA karane para AdinAtha bhagavAna ne divya dhvani ke dvArA puruSa lakSaNa, zarIra, zarIra ke bhedoM, doSotpatti, cikitsA, kAla bheda Adi sabhI bAtoM kA vistAra se varNana kiyA / " - isa prakAra divyavANI ke rUpa meM prakaTa samasta paramArtha ko sAkSAt gaNadhara ne prApta kiyaa| isake bAda gaNadhara dvArA nirUpita zAstra ko nirmala buddhi vAle muniyoM ne prApta kiyaa| isa prakAra zrI RSabhadeva ke bAda yaha zAstra tIrthaMkara mahAvIra taka calatA rahA / 15 divyadhvani prakaTitaM paramArthajAtaM sAkSAtathA gaNadharo'dhijage samastam / pazcAt gaNAdhipate nirUpita vAkprapaMcamaSTAdhI nirmaladhiyoM munayo'dhijagmuH // evaM jinAMtara nibandhanasiddhamArgAdAyAtamApatamanAkulamarthagADham / svAyaMbhuvaM sakalameva sanAtanaM tat sAkSAcchrutazrutadalaiH zruta kevalIbhyaH // spaSTa hai ki tIrthaMkaroM ne prANAvAya paramparA kA jJAna pratipAdita kiyaa| phira gaNadharoM, pratigaNadharoM, zrutakevaliyoM, muniyoM ne sunakara prApta kiyaa| jainAcAryoM dvArA pratipAdita aura anya prANAvAyAvataraNa (AyurvedAvataraNa) kI yaha paramparA AyurvedIya caraka saMhitA, suzruta saMhitA Adi granthoM arthAt vaidika sAhitya meM varNita Ayurveda paramparA se sarvathA bhinna va navIna hai| jaina sAhitya meM Ayurveda kI paramparA va vaidika sAhitya meM Ayurveda kI jo paramparA prApta hotI hai use sAraNI kramAMka-1 va 2 dvArA spaSTa rUpa se samajhA jA sakatA hai| 16 para, prANAvAya paramparA ke aMtima graMtha kalyANakAraka meM prANAvAya sambandhI pUrvAcAryoM dvArA praNIta aneka granthoM kA nAmollekha huA hai| usameM likhA hai 17 pUjyapAda ne zAlAkyataMtra pAtrasvAmI ne zalyataMtra, siddhasena ne viSa aura ugra graha zamanavidhikA, dazarathaguru ne kAyacikitsA para, meghanAtha ne bAlarogoM para, siMhanAda ne vAjIkaraNa aura rasAyana para vaidyaka granthoM kI racanA kI thii| isI grantha meM Age ullekha hai 18 ki samantabhadra ne vistArapUrvaka Ayurveda ke ATha aMgoM para graMtha kI racanA kI thI / samantabhadra ke aSTAMgavivecanapUrNa grantha ke AdhAra para hI ugrAditya ne saMkSepa meM aSTAMgayurveda yukta kalyANakAraka nAmaka graMtha kI racanA kii| - kalyANakAraka meM varNita uparyukta prANAvAya saMbaMdhI sabhI graMtha Aja anupalabdha haiN| pUjyapAda ke vaidyaka grantha kI prati bhaMDArakara oriyanTala risarca insTITyUTa, pUnA meM (saMskRta pANDulipi). graMthAgAra meM surakSita hai| pUjyapAda ke saMskRta kalyANakAraka kA kannar3a meM anUdita graMtha aba bhI milatA hai, jo somanAtha dvArA viracita hai| prANAvAya kI paramparA ke antargata yA bAda meM anya vividha kAraNoM se jaina yati- muniyoM, bhaTTArakoM aura zrAvakoM ne Ayurveda ke vikAsa aura AyurvedIya graMthoM kI racanA meM mahAna yogadAna diyaa| ye graMtha rAjasthAna, gujarAta, paMjAba, mahArASTra, madrAsa, taMjaura, mUDabidrI Adi aura bhI aneka sthAnoM ke zAstra - bhaMDAroM meM bhare par3e haiN| yaha durbhAgya kA viSaya hai ki inameM se adhikAMza graMtha aprakAzita haiM aura aneka ajJAta / kalyANakAraka Aja prANAvAya paramparA kA aMtima graMtha pratIta hotA hai jisakA racanAkAla 6 ThI zatAbdI hai| uparokta vivaraNa se spaSTa hotA hai ki jainadharma va jaina sAhitya se Ayurveda kA arhat vacana, julAI 2000 11

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. kyA saMbaMdha hai| Ayurveda utanA hI prAcIna hai jitanA ki mAnava astitv| jaina sAhitya meM Ayurveda viSayaka sAmagrI bharI par3I hai| vibhinna jainAcAryoM ne isa para aneka mahatvapUrNa graMthoM kI racanA kI, jinakA vistRta varNana lekhikA ne apane zodha prabandha 'Ayurveda ke vikAsa meM jainAcAryoM kA yogadAna - vaidika kAla se 17 vIM za. taka aitihAsika pariprekSya meM ke adhyAya 4 evaM adhyAya 5 meM kiyA hai| isa zodha lekha meM unakI sUcI prastuta kI jA rahI hai| (dekheM sAraNI - 3) jisase pAThakoM ko svataH spaSTa ho jAyegA ki jainadharma aura Ayurveda kA kitanA ghaniSTha sambandha hai evaM kitanA mahatva hai, jo Aja taka adhyayana ke kSetra meM upekSita rahA hai| isa vivaraNa se yaha to spaSTa ho gayA ki jaina dharma/darzana / itihAsa kA mahatvapUrNa sthAna hai| lekina vahIM prazna yaha khar3A hotA hai ki jaina AcAryoM / muniyoM, jinakA uddezya AtmakalyANa ke liye tyAga, tapasyA karanA, saMsAra ke moha - bandhanoM se mukta rahanA hai, unhoMne Ayurveda jaise viSaya para itanI vizAlatA, pragAr3hatA, vidvattA ke sAtha apanI lekhanI kyoM calAI? isa viSaya meM unakI rUci kA kyA kAraNa thA? ina mahatvapUrNa, zaMkAspada praznoM ke samAdhAna hetu nimna binduoM kI ora dhyAna denA Avazyaka hogA tabhI ukta prazna kA samAdhAna ho sakatA hai| jainAcAryoM dvArA Ayurveda viSaya para graMtha racanA kA kAraNa :1. yaha sarvavidita hai ki jainAcAryoM ne dharma / darzana / sAhitya / kalA ke kSetra meM apane advitIya yogadAna ke dvArA bhAratIya saMskRti ke svarUpa ko vikasita karane ke sAtha-sAtha mAnava - mAtra ke prati kalyANa kA mArga bhI prazasta kiyA hai| yahI kAraNa hai ki jainAcAryoM ne lokahita kI bhAvanA ko dhyAna meM rakhate hue sAhitya sRjana kiyA hai| Ayurveda viSayaka graMthoM kI racanA kA uddezya bhI koI vyaktigata svArtha yA dhana kamAnA na hokara [kyoMki jaina muni artha (dhana) se virakta rahate haiN|] lokakalyANa kI bhAvanA thii| 2. jaina muni sAMsArika Asakti se zUnya hone ke kAraNa AtmakalyANa ke sAtha - sAtha paramArtha sAdhanA ke rUpa meM bhI sAhitya sRjana kA kArya karate the| yahI kAraNa hai ki unhoMne apane anubhavoM, jJAna se jina vaidyaka - graMthoM kI racanA kI ve mAnava, samAja, deza, saMskRti ke liye atyaMta mahatvapUrNa aura upakArI haiM arthAt jainAcAryoM dvArA vaidyaka graMthoM kI racanA kA pramukha kAraNa 'jana - upakAra' rhaa| jainAcAryoM kA pramukha kArya tapa (tyAga) sAdhanA rahA hai| ata: jaina manISI, AcArya dharmasAdhanA ke liye zarIra rakSA ko bahuta mahatva dete the| vRhatkalpabhASya kI vRtti meM ullekha hai - zarIraM dharmasaMyuktaM rakSaNIyaM prytntH| zarIracchravate dharma: parvatAt salilaM ythaa|| arthAt "jaise parvata se jala pravAhita hotA hai vaise hI zarIra se dharma prabhAvita hotA hai| ataeva dharmayukta zarIra kI yatnapUrvaka rakSA karanI caahiye|" isa prakAra zarIra rakSA meM sAvadhAna jaina sAdhu yadi kabhI bhI thor3A bahuta bhI rogagrasta hoM to ve vyAdhiyoM ke upacAra kI kalA vidhivat jAnate the| ata: dharmasAdhanA ke liye bhI jainAcAryoM ne Ayurveda sAhitya kA sRjana kiyaa| Ayurveda kI AvazyakatA ke viSaya meM ullekha hai ki cAhe abhyudaya prApta karanA ho yA niHshreys| donoM kI prapti ke liye mAnava zarIra arhat vacana, julAI 2000

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kI svasthatA nitAnta apekSita hai| svastha zarIra hI samasta bhogopabhoga athavA mana:zAMtikAraka yA AtmaabhyunnatikAraka deva pUjA, gurupAsti, svAdhyAya, saMyama, tapa, tyAga, dAna, Adi dhArmika kriyAe~ karane meM samartha hotA hai| vikAragrasta yA asvastha zarIra na to bhautika viSayoM kA upabhoga kara sakatA hai aura na hI dharma kI saadhnaa| ata: Arogya pradAna karane va vikAragrasta zarIra kI vikArAbhinivRtti karane meM ekamAtra Ayurveda hI samartha hai| Ayurveda dvArA pratipAdita roga - nidAna aura cikitsA saMbaMdhI siddhAntoM meM rogoM ke antarima prANabala ke anveSaNa para bala diyA gayA hai| roga ke mUla kAraNa ko mithyA AhAra - vihAra janita batalAkara jainAcAryoM ne, vidvAnoM ne jisa prakAra saMyama dvArA AhAragata pathya ke niyama banAye haiM ve atyaMta utkRSTa evaM vyAvahArika haiN| 19 jaina darzana ke anusAra jIva anAdi va ananta hai| ata: jainAcAryoM kA mata hai ki jIva ke janma se lekara maraNa paryanta taka hI nahIM ; apitu asaMkhya bhava - bhavAntaroM taka usake hitAhita ke vivecana ke uttaradAyitva kA bhAra aura aMta meM mukti taka pahu~cA dene kA uttaradAyitva Ayurveda kA hai aura isI vicAra, darzana ke kAraNa jainAcAryoM ne Ayurveda jaise viSaya para sAhitya sRjana kiyA jo bhAratIya Ayurveda ko unakI mahatvapUrNa dena hai| . zvetAmbara jainAcAryoM dvArA vaidyaka graMtha racanA kA eka mahatvapUrNa evaM pramukha kAraNa yaha hai ki jaina dharma ke niyamoM ke anusAra yati - muniyoM aura AryikAoM ke rUgNa hone para ve zrAvaka-zrAvikA se apanI cikitsA nahIM karA sakate the| ataeva Avazyaka thA ki ve apanI cikitsA svayaM kreN| isake liye pratyeka yati - muni ko cikitsA viSayaka jJAna prApta karanA jarUrI thaa| aura isI AvazyakatA ne zve. jainAcAryoM ko Ayurveda viSayaka graMthoM kI racanA karane ke liye prerita kiyaa| digambara paramparA meM saMghastha brahmacArI / brahmacAriNI bhAI - bahana AhAra ke samaya zuddha auSadhiyA~ pradAna karate the| ata: unako bhI Ayurveda kA jJAna jarUrI thaa| phalata; saMgha meM Ayurveda ke graMthoM kA sRjana, paThana/pAThana hotA rahatA hai| 6. Ayarveda viSayaka graMtha racanA meM jainAcAryoM kI ruci kA eka aura kAraNa sAmAnyata: yaha dikhAI detA hai ki prAcIna bhAratIya adhyayana paddhati kI yaha vizeSatA rahI hai ki usameM eka zAstra jJAna kI apekSA bahuzAstra jJAna para adhika jora diyA gayA hai| AcArya kahate haiM20 - ekaM zAstramadhIyAno na vidyaacshaastrnishcym| tasmAdbahuzruta: zAstraM jAnIyAt.......... || arthAt viSaya yA zAstra kI pUrNajJeyatA va zAstra ke vinizcaya ke liye anya zAstroM kA adhyayana aura sAdhikAra jJAna apekSita hai| isI kAraNa jainAcAryoM ne adhyAtma vidyA ke sAtha - sAtha dharma, darzana, nyAya, vyAkaraNa, chaMda, alaMkAra, nItizAstra, AcArazAstra, jyotiSa ke sAtha - sAtha Ayurveda viSaya para vizAla sAhitya sRjana kara apane jJAna aura buddhi kauzala ko ujAgara kiyaa| uparokta bindu jainAcAryoM dvArA Ayurveda graMtha racanA ke kAraNoM ko eka sImA taka spaSTa karate haiN| arhat vacana, julAI 2000

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jaina Ayurveda cikitsA / sAhitya kI vizeSatAe~ - jainAcAryoM ne jina pramukha Ayurveda viSayaka graMthoM kI racanA kI usameM varNita Ayurveda cikitsA paddhati yA Ayurveda sAhitya kI apanI maulika vizeSatAe~ haiM aura ye maulika vizeSatAe~ itara Ayurveda sAhitya se jaina Ayurveda sAhitya ko alaga karatIM haiN| jo nimna haiM1. jainAcAryoM ne Ayurveda viSayaka jina graMthoM kI racanA kI unameM pUrNataH jaina siddhAntoM kA va dhArmika niyamoM kA paripAlana kiyA hai| ahiMsAvAdI hone ke kAraNa jaina AcAryoM ne zavacchedana praNAlI va zalya cikitsA ko hiMsaka mAnate hue isa paddhati ko nahIM apanAyA, jabaki vaidika sAhitya, bauddha sAhitya meM ( kucha mAtrA meM) zalya kriyA va zavacchedana paddhati kA pramukhatA se prayoga dikhAI detA hai| padmAnanda mahAkAvya meM 21 eka jaina muni ke kuSTa roga upacAra kA mahatvapUrNa ullekha prApta hotA hai, jisameM muni ke dvArA kupathyasevana se yaha roga utpanna huA thA yathA 3. : 2. jaina Ayurveda sAhitya meM jahA~ zalyacikitsA ko nahIM apanAyA gayA yA jahA~ kahIM bhI thor3A-bahuta apanAyA gayA vahA~ hiMsA na ho isa bAta kA dhyAna rakhA gyaa| vahIM rasayogoM jaise pArada se nirmita dhAtuyukta va bhasmoM evaM siddhayogoM kA adhikAMza prayoga kiyA gayA hai| isa paddhati ko hama vibhinna jaina prAcIna Ayurvedika graMthoM meM dekha sakate haiN| isakA varNana maiMne zodha prabandha meM kiyA hai| cAritraNAvitryakRte kAle, kupathya bhojyAt kRmikusstthrogii| (padmA. 6.37 ) - auSadhi na grahaNa karane ke pramAda tathA kor3ha se vyApta kITANuoM kI hatyA ho jAne ke bhaya se jaina muni kA isa roga ke upacAra ke prati upekSAbhAva rahA thA / aise meM ahiMsAtmaka zalyacikitsA vidhi kA prayoga kiyA gyaa| jisameM sarvaprathama jaina muni ke sabhI aMgoM kI tela se mAliza kI gaI | 22 tadantara kuSTha roga vinAzaka uSNa tela ko malA gyaa| 23 nirantara tela kI mAliza karate rahane ke kAraNa uSNa hue zarIra meM se sabhI kuSTha roga ke kIr3e bAhara nikalane lge| tApazamanArtha muni ke zarIra ko zItala maNikambala se lapeTa diyA gyaa| tela kI USmA se maNikambala meM kIr3e nikalate rahe tathA dhIre - dhIre usa kambala meM par3e kIr3oM ko ekatra karake gAya ke zava meM DAlate rhe| isa prakAra cikitsakoM kI yaha pUrI ceSTA rahI ki kuSTha roga kI cikitsA karate hue roga ke kITANuoM kI mRtyu na ho tathA ve gozava meM sthAnAntarita hokara jIvita bace raheM / tApa ke adhika bar3ha jAne para bIca bIca meM gozIrSa candana kA lepa bhI kiyA jAtA rhaa| isa pUrI prakriyA ko tIna bAra doharAyA gyaa| tIsarI bAra taka zarIra ke samasta kIr3e bAhara nikalakara gozava meM punaH visthApita kara diye gaye the | 24 isa prakAra jaina muni ke kuSTha roga kA nivAraNa binA jIva hatyA ke huI zalya cikitsA dvArA saMbhava ho paayaa| zalya cikitsA kI isa vidhi ke udAharaNa se spaSTa hotA hai ki jainAcAryoM ne hiMsA na ho aura rogopacAra ho jAve isa bAta kA dhyAna bar3I sUkSmatApUrvaka rkhaa| yaha ghaTanA kisI zve. paramparA ke muni kI pratIta hotI hai| 14 jaina, vidvAnoM, AcAryoM ne vAta-pitta ke liye nAr3I parIkSA, mUtra parIkSA Adi ko yaha unake dvArA ina viSayoM para nirmita graMthoM se spaSTa hotA hai| - AdhAra para hone vAle rogoM ke nidAna ke vizeSa rUpa se mahatva va prazraya diyA hai| 4. jainAcAryoM ne cikitsA meM madya, mAMsa, madhu ke prayogoM kA sarvathA niSedha kiyA hai i kyoMki inake prayogoM se pratyakSa yA parokSa rUpa se aneka prANiyoM kI hiMsA hotI hai| arhat vacana, julAI 2000

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isake sthAna para jainAcAryoM ne vanaspatiyoM, khanija, lavaNa, kSAra, ratna Adi kA vizeSa rUpa se cikitsA hetu prayoga kiyaa| jaina cikitsA paddhati ke vibhinna graMthoM meM isake prayoga kA vizeSa rUpa se varNana kiyA gayA hai| jaise mUrchA, jvara Adi rogoM ke upacAra meM candana jala ke chIMToM se jAgrata karanA, candana Adi zItala lepoM dvArA jvara - manda karanA, kapUra kI bhasma se thakAna dUra karanA aadi|25 5. jaina siddhAntAnusAra rAtribhojana niSedha, pAnI ko chAnakara pInA, jamIkanda kA prayoga na karanA Adi jaise siddhAntoM kA yuktisaMgata Ayurvedika kAraNa batAyA gayA hai| yaha niSedha Ayurveda cikitsA paddhati meM roga nidAna kA eka sAdhana hai| isakI carcA tarkasaMgata DhaMga se jaina AyurvedIya graMthoM meM kI gaI hai| 6. jainAcAryoM ne svAnubhUta evaM prAyogika pratyakSIkRta prayogoM aura sAdhanoM dvArA roga mukti ke upAya batAye haiN| zArIrika aura mAnasika svAsthya ke liye parIkSaNa ke uparAnta saphala siddha hue prayogoM aura upAyoM ko unhoMne lipibaddha kara diyaa| jaina AcAryoM ne isa kArya meM apanA mahatvapUrNa yogadAna diyA hai| 7. jaina dharma kA siddhAnta hai ki zArIrika svAsthya ke mAdhyama se Atmika svAsthya va sukha prApta krnaa| isake liye jainAcAryoM ne bhakSyAbhakSya, sevyAsevya Adi padArthoM kA upadeza kiyA jisakA uddezya jIvana kA aMtima lakSya pAramArthika svAsthya prApta kara mokSa prApta karanA hai| 8. jainAcAryoM dvArA racita AyurvedIya graMthoM meM pradeza vizeSa meM hone vAlI sthAnIya vanoSadhiyoM ke prayoga bhI milate haiN| yadi isa kSetra meM anusaMdhAna va khoja kI jAye to Aja bhI hameM ve auSadhiyA~ kucha hada taka prApta ho sakatI haiM jo upayoga va vyavahAra kI dRSTi se bahuta mahatvapUrNa haiN| 9. ahiMsA ke siddhAnta kA pAlana karate hue puSpAyurveda jaise mahatvapUrNa graMtha kI racanA AcArya samantabhadra dvArA kI gaI, jisameM 180000 parAga sahita puSpoM dvArA auSadhi nirmANa, jaina AcAryoM dvArA racita Ayurvedika graMtha kI mahatvapUrNa vizeSatA hai| isase ekendriya jIva kI bhI hiMsA nahIM hotii| lekina dukha kA viSaya hai ki itanA mahatvapUrNa graMtha Aja anupalabdha hai| isa graMtha kI jAnakArI anya graMthoM (pazcAt ke vaidyaka graMthoM) se prApta hotI hai| yadi samarpita prayAsoM ke dvArA graMthoM kI khoja kI jAye to ukta graMtha ke viSaya meM vistRta jAnakArI prApta ho sakatI hai, aisA merA vizvAsa hai| jisase cikitsA jagata meM krAMtikArI vikAsa evaM parivartana A sakatA hai| 10. janasAdhAraNa meM roga nirodhaka upAyoM aura svAsthyavRta sadavRta ke pracAra dvArA Preventive Medicine (parirakSaka auSadhiyoM) kA vyAvahArika upayoga jaina Ayurveda sAhitya yA jaina AcAryoM kI dena hai| 11. jaina vaidyaka graMtha adhikAMzata: prAdezika bhASAoM meM upalabdha haiN| yahI lokajIvana ke vyavahAra aura pracAra kA mAdhyama thaa| ata: jaina AcAryoM ne adhikAMzata: unhIM bhASAoM meM graMtha racanA kI jisase cikitsA praNAlI kA janasAmAnya meM prayoga ho ske| ve isakA lAbha uThA skeN| 12. jainAcAryoM kI cikitsA paddhati kI pramukha vizeSatA yaha hai ki ve apane AcAra - vyavahAra meM una niyamoM kA pAlana karate the jisase zarIra nirogI rhe| arthAt roga kI vyAdhiyA~ arhat vacana, julAI 2000

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Ane se pUrva hI jainAcArya apane AhAra pathyApathya kA vizeSa dhyAna rakhate the| jaise jamIkaMda kA prayoga na karanA, rAtri bhojana na karanA, pAnI chAnakara pInA, vividha zalyacikitsA ke sthAna para auSadhi nirmANa meM vanaspatiyoM, khanija, lavaNa, kSAra, cUrNa, guTikA bhasma Adi kA prayoga krnaa| isake sAtha hI jainAcAryoM ke AcAra - niyama meM parigraha na karanA pramukha hai| auSadhi nirmANa meM kama se kama sAmagrI kA upayoga ho, aujAroM kI AvazyakatA na par3e ina bAtoM kA dhyAna rakhate hue jainAcAryoM ne auSadhi nirmANa kI vidhiyAM batAkara vividha rogoM kI cikitsA kA patha prazasta kiyA hai| 13. jainAcAryoM dvArA Ayurveda cikitsA paddhati meM ahiMsAtmaka zAkAhArI cikitsA pUrNarUpa se svIkAra kiyA hai ki mAMsAhAra kI apekSA sahAyaka hotA hai| apanAye gaye siddhAnta pUrNata: vaijJAnika haiN| vaijJAnika hai, kyoMki vaijJAnikoM ne bhI yaha zAkAhAra svastha va laMbA jIvana jIne meM isa prakAra ye vizeSatAe~ aura ina jaise aneka anya vaiziSTya jainAcAryoM dvArA vikasita Ayurveda ko itara dharmAvalambiyoM ke Ayurveda se pUrNata: alaga kara dete haiN| jaina Ayurveda meM roga nidAna to lakSya hai hI, kintu nidAna prakriyA bhI pUrNata: hiMsA se mukta hai| jainAcAryoM ne Ayurveda va cikitsA zAstra ke viSaya meM gaveSaNApUrNa ciMtana va anubhava ke AdhAra para nirdoSa, sAtvika, zuddha zAkAhArI cikitsA vidhiyoM kA prarUpaNa kiyA hai| inakI vyApakatA para zodha va khojapUrvaka ina graMthoM kA saMpAdana, prakAzana, vyApaka pracAra- prasAra vartamAna paristhitiyoM meM atyanta Avazyaka hai, kyoMki Aja ke yuga meM auSadhi ke nAma para anekoM abhakSya aspRzya auSadhiyA~ ajJAnatA va majabUrI meM loga sevana karate haiN| isase AhAra zuddhi va ahiMsAtmaka jIvanavRtti bAdhita hotI hai| vahI ina abhakSya auSadhiyoM ke pArzva - pariNAma bhI zarIra ko kamajora karake anekoM vyAdhiyoM kA gar3ha banA dete haiN| ataH AhAra zuddhi, satva zuddhi kI mAnyatA ko dhyAna meM rakhate hue zArIrika va mAnasika svAsthya kI rakSA ke lie jainAcAryoM dvArA praNIta Ayurvedika graMthoM kA anusaMdhAna va anuzIlana kA vizAla kSetra anusaMdhAnakarttAoM, cikitsakoM ke lie atyanta mahatvapUrNa hai| 16 jainAcAryoM ne Ayurveda sAhitya kI jo racanA kI vaha sAhitya nirmANa meM apanA mahatvapUrNa sthAna rakhatA hai| unhoMne lokahita kI bhAvanA ko dhyAna meM rakhate hue Ayurveda viSayaka sAhitya sRjana kiyA hai| jainAcAryoM ne jisa bhI viSaya para apanI lekhanI calAyI usakA uddezya mAtra loka kalyANaka kI bhAvanA thI / vibhinna sAhityika pramANoM se zodha prabaMdha meM varNita jaina AyurvedAcAryoM ke vivaraNa se spaSTa hotA hai ki jainAcAryoM ne Ayurveda sAhitya kI vRddhi meM apanA mahatvapUrNa yogadAna diyA hai| jainAcAryoM ne jina Ayurveda graMthoM kI racanA kI unameM pUrNata: jaina dharma ke siddhAntoM kA anukaraNa va dhArmika niyamoM kA paripAlana kiyA gayA hai, jo unakI maulika vizeSatA hai| unhoMne manuSya kI zArIrika sthiti ke sAtha - sAtha mAnasika, AdhyAtmika sthiti ke viSaya meM vistRta vivecana kiyaa| jaina Ayurveda graMthoM meM ullekhita auSadhiyA~ roga va yoga prAyogika jJAna para AdhArita hai| ahiMsAtmaka tatvoM kA kaThoratA se paripAlana kiyA gayA hai| jaina dharma ke pramukha siddhAnta 'anekAntavAda' kA prayoga bhI Ayurveda vijJAna se kiyA gayA hai| madya, mAMsa, madhu ke sevana kA jaina cikitsA vijJAna meM pUrNata: niSedha kiyA hai| rAtri bhojana kA tyAga, garma pAnI kA sevana, ahiMsA, tapa, dAna jaise siddhAntoM ke mUla meM jo kAraNa hai vaha bhI pUrNa vaijJAnika Ayurvedika paddhati para AdhArita hai| usake sAtha hI AhAragata jo niyama jainAcAryoM ne vyavahAra meM liye haiM usakA tarkasaMgata rUpa se Ayurvedika kAraNa spaSTa holA hai| bhAratIya sAhitya ko jainAcAryoM arhat vacana, julAI 2000

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kA jo maulika yogadAna hai usase bhAratIya Ayurveda sAhitya ko samRddhi milI hai| isa para naye-naye anusaMdhAna va khoja cikitsA jagata ke lie atyanta Avazyaka hai| yaha kArya janahita va samAjahita meM atyanta upayogI siddha hogaa| pUrvavartI kAryoM kA saMkSipta punarAvalokana isa dRSTi se lekhikA dvArA prabandha racanA se pUrvavartI zodha kA saMkSipta sarvekSaNa yahA~ prastuta kiyA jA rahA hai| jainAcAryoM ne apane ziSyoM ko kAya cikitsA, zalya cikitsA, rasAyana zAstra, vAjIkaraNa, jaina Ayurveda ke ATha aMgoM ke niyamoM meM pAraMgata karane ke uddezya se svataMtra rUpa se pUrNataH AyurvedIya graMthoM kI racanA ke sAtha-sAtha prAcIna AyurvedIya graMthoM para TIkAyeM bhI likhIM haiN| 26 ataH isa vizAla va mahatvapUrNa jaina Ayurveda sAhitya kA adhyayana bhAratIya Ayurveda ke samyaka jJAna hetu Avazyaka hai| jaina sAhitya meM Ayurveda kI samRddha paramparA kI ora vizeSa rUpa se sarvaprathama vizva samudAya kA dhyAna vidyAvAcaspati paM. vardhamAna pArzvanAtha zAstrI dvArA AkRSTa kiyA gyaa| isI ke mAdhyama se jJAta huA ki jaina sAhitya meM Ayurveda kI paramparA bahuta prAcIna va samRddha hai| isake pazcAt aneka Ayurveda viSayaka hastalikhita graMthoM kI khojakara unake mudraNa / prakAzana kI zrRMkhalA prAraMbha ho gyii| jaise 1940 meM mumbaI se yogacintAmaNi harSa kIrtisUrikRta ( 1605 I.), jodhapura va pUnA yazastilaka campUkAvya nayanasukhakRta (1592 15 vIM za) 1967 durgadevakRta ( 1032 I.), siMdhI jaina graMtha sIrIja meM yogaratnamAlA para laghuvivRtti TIkA guNAkarakRta (1239 I.), bhaMDArakara risarca iMsTITyUTa pUnA Adi sthAnoM se Ayurvedika hastalikhita graMthoM kA prakAzana kiyA gayA hai| isI prakAra jaina zAstra bhaMDAroM meM bhare par3e hastalikhita graMthoM kI sUcI banAkara prakAzita kI gyii| jisase Ayurveda somadevakRta (10 vIM 21 ), 1959 meM bIkAnera se vaidyamanotsava I.), 1961 meM bambaI se rasaciMtAmaNi meM maraNakaNDikA ardhakAMDa ananta devasUrikRta ( 14 vIM, viSayaka graMtha bhI prakAza meM aaye| jaise rAjasthAna ke jaina zAstra bhaMDAroM kI graMtha sUcI bhAga 1 se 5 taka, (1954, 1957,.. . ) jaina siddhAnta bhavana graMthAvalI prAcya graMthAgAra ArA kI vivaraNAtmaka sUcI (1987) / isI ke sAtha Ayurveda viSaya para aneka vidvAnoM ne apanI kalama calAI va itihAsa ke garbha meM chupe jaina Ayurveda sAhitya ko prakAza meM lAyA gyaa| lekina jitanI vizAla mAtrA meM Ayurveda viSayaka graMthoM kI racanA jainAcAryoM ne kI hai utanI vistRtatA ke sAtha khoja, anusaMdhAna, mudraNa, saMpAdana, prakAzana kA kArya nahIM ho paayaa| phira bhI jina vidvAnoM ne isa viSaya para apanI lekhanI calAI unameM se nAthUrAma premI (1956), jugala kizora 'mukhtAra' (1956), muni kAM sAgara (1959), hIrAlAla jaina (1960) kailAzacandra zAstrI (1960), priyavRta zarmA (1962), jagadIzacandra jaina 28 (1965), gokulacandra jaina (1967), atrideva vidyAlaMkAra (1972), nemIcandra zAstrI (1974), vidyAdhara joharApurakara (1975), priyavRta zarmA (1975), sAdhvI saMghamitrA (1976), vAgIzvara zukla (1977), rAjakumAra jaina (AcArya) (1978), DaoN. mohanacandra dalitacandra desAI (1989), banArasIlAla gaur3a (1989), lAlacandra harizcandra jaina (1997) Adi kI pustakoM meM jaina sAhitya meM Ayurveda viSayaka sAmagrI prApta hotI hai| inakA vistRta vivaraNa lekhikA ke zodha prabandha meM upalabdha hai| ina pustakoM meM jaba bhAratIya sAhitya, saMskRti, samAja, itihAsa viSayaka sAmagrI kA varNana lekhakoM ne kiyA to usameM Ayurveda saMbaMdhI viSaya kA bhI sthAna sthAna para vivaraNa diyA hai, jisase hameM AMzika rUpa se jaina AyurvedAcAryoM va jaina Ayurveda sAhitya kI jAnakArI prApta hotI hai| arhat vacana, julAI 2000 - - - - 17

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uparokta sAhitya ke atirikta kucha lekhakoM ne svataMtra rUpa se jaina Ayurveda viSayaka pustakoM kI racanA kI jisameM jaina AyurvedAcAryoM kI jAnakArI prApta hotI hai| jaise tejasiMha gaur3a (1978), rAjendra bhaTanAgara ( 1984 ) / inakIM pustakoM dvArA zodha kArya ko bahuta sahayoga prApta huaa| ina pustakoM ne jaina Ayurveda sAhitya ko ujAgara karake zodha kI dizA meM nirantara mArga prazasta kiyaa| isI prakAra zrI paM. padejI ne videzoM meM gayI Ayurveda kI aneka pustakoM meM se lagabhaga 1000 pustakoM kI sUcI taiyAra kI evaM rAmadAsa apanI pustaka 'hindutva'' meM Ayurveda ke aneka alabhya graMthoM va vibhinna tathyoM ko ujAgara kiyA hai| uparokta Ayurveda viSayaka graMthoM ke atirikta vidvAnoM ne vibhinna zodha patra-patrikAoM, abhinandana graMthoM, smRti graMthoM meM mahatvapUrNa lekhoM kA prakAzana karAyA jinameM se pramukha lekhaka jugalakizora mukhtAra (1937), agaracanda nAhaTA (1937), ke. bhujabalI zAstrI (1938), govinda dhANekara (1943), zrIpatarAma gaur3a (1964), hanumantaprasAda zAstrI (1967), vidyAdhara thApara (1967), svAmI maMgaladAsa (1967), rAjendra bhaTanAgara (1976), harizacandra jaina (1981), rAjakumAra zAstrI (1981), braja kizora pANDe (1981), rAjakumAra jaina (1987), rAjendra bhaTanAgara (1987), tejasiMha gaur3a (1987), kundanalAla jaina (1987), A. pUjyapAda vizeSAMka meM vibhinna vidvAnoM ke lekha (1991), udayacanda jaina (1992), sneharAnI jaina (1992), rAjakumAra jaina (AcArya) (1993), eca.sI. jaina (1993) AryikA jinamatI (1994), rAjakumAra jaina (1994), kundanalAla jaina (1995), muni candrakamala (1996), (vaidya) sohanalAla (1997), rAjakumAra jaina (1997) kundanalAla jaina (1997), zaMkuntalA jaina (1997) aadi| ina lekhoM se Ayurveda viSayaka mahatvapUrNa jAnakArI prApta hotI hai| - uparokta svataMtra lekhana kAryoM ke atirikta jaina Ayurveda sAhitya para prazaMsanIya zodha kArya (1) yazastilaka kA sAMskRtika adhyayana - DA. gokulacandra jaina, banArasa hindU vizvavidyAlaya, vArANasI 1965 ( prakAzita), (2) pUjyapAda kRta sarvArthasiddhi kA samAlocanAtmaka adhyayana DaoN. sanamata kumAra jaina, kurUkSetra vizvavidyAlaya 1981 (aprakAzita), (3) madhyakAlIna bhArata meM cikitsA zAstra DaoN. gopAla dube, devI ahilyA vizvavidyAlaya, indaura (1979) ( aprakAzita), (4) puSpAyurveda kA sAMskRtika adhyayana DaoN. rekhA jaina, pUnA vizvavidyAlaya (1991) (prakAzita) hue haiN| ye zodhakArya prazaMsanIya isalie haiM ki jaina Ayurveda sAhitya ko zodha kA viSaya banAyA gayA hai| lekina yaha bhI satya hai ki ina zodha prabandhoM meM jaina sAhitya meM Ayurveda viSayaka bahuta sI sAmagrI upekSita hI raha gyii| jaise DA. rekhA jaina ke zodha prabaMdha meM saMbaMdhita viSaya kI jAnakArI kama va viSaya kI bhUmikA / upasaMhAra adhika hai| isI taraha DA. gopAla dube ne apane zodha prabandha meM jaina AyurvedAcAryoM va Ayurveda sAhitya ko bahuta hI kama sthAna diyA hai| isake adhyAya 7 meM "madhyakAlIna yuga meM cikitsA sambandhI graMtha' ke prathama bhAga meM AyurvedIya graMtha meM jo sUcI dI gaI hai usameM mAtra 8-9 jainAcAryoM dvArA racita Ayurvedika graMthoM kA hI vivaraNa diyA hai| jabaki lekhikA ne svayaM dvArA kiye gaye zodha kArya meM madhyakAla ke (12 vIM za se 17 vIM za taka) lagabhaga 30 jainAcAryoM va unake dvArA racita vaidyaka graMthoM kA vivaraNa zodha prabaMdha meM diyA hai| DaoN. dube apane zodha prabandha meM jaina Ayurvedika graMthoM ke sAtha pUrNa nyAya nahIM kara pAye the| phira bhI DA. dube kA kArya sarAhanIya va prazaMsanIya hai| unhoMne mahatvapUrNa jaina AyurvedAcAryoM ko apane zodha prabandha meM sthAna dekara usake mahatva ko ujAgara kiyA hai| uparokta zodha prabandha anusaMdhAna va khoja ke naye dvAra kholate haiN| isa prakAra vibhinna vidvAnoM, itihAsakAroM ke svataMtra pustakoM ke lekhana, zodha patra smRtigraMthoM meM Ayurveda viSayaka sAmagrI kA prakAzana samaya - patrikAoM, smArikAoM, abhinandana, samaya para hone vAlI saMgoSThiyoM arhat vacana, apraila 2000 18

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va zodhakAryoM ne 21 vIM za meM jaina sAhitya meM Ayurveda viSaya para naye dRSTikoNa se dekhane va itihAsa ke garbha meM chupe tathyoM ko ujAgara karane meM mahatI bhUmikA adA kI hai| pUrvavartI zodha kAryoM kA samyak upayoga karate hue tathA aba taka huve kAryoM ko Age bar3hAne ke uddezya se, isa kSetra meM kiye gaye prayAsoM kI vizrRMkhalita kar3iyoM ko sUtrabaddha karane ke uddezya se hI lekhikA dvArA zodha kArya hetu yaha viSaya cayana kiyA gyaa| zodha kI bhAvI dizAe~ - 1. deza ke samasta graMtha bhaMDAroM, sarasvatI bhaMDAroM, vyaktigata saMgrahoM kA vyApaka sarvekSaNa kara unameM nihita Ayurveda viSayaka graMthoM kA sUcIkaraNa evaM saMrakSaNa / 2. vibhinna bhASAoM meM upalabdha pANDulipiyoM kA hindI / aMgrejI bhASA meM anuvAda kara unheM vidvat samudAya kI paridhi meM lAnA / 3. ina navIna anuvAdita kRtiyoM kA Ayurveda ke vizeSajJa vidvAnoM tathA bhASAvidoM ke sAtha saMyukta rUpa se AlocanAtmaka adhyayana kiyA jAye, jisase vibhinna jaTila evaM asAdhya rogoM ke nidAna kI anekAneka naI yuktiyA~ prakAza meM A skeN| 4. jainAcAryoM dvArA praNIta Ayurveda viSayaka graMthoM kA itihAsakAroM evaM AyurvedAcAryoM dvArA saMyukta rUpa se adhyayana kiyA jAye jisase vibhinna rogoM ke lakSaNoM kA evaM unake nidAna ke upAyoM (viziSTa takanIkoM) ko sarvaprathama lipibaddha karane vAle AyurvedAcAryoM kA nirdhAraNa krnaa| jisase aitihAsika dRSTi se jainAcAryoM ke yogadAna ko nizcita kiyA jA skegaa| 5. vartamAna meM pracalita ailopaithika cikitsA paddhati meM nidAna kI jo prakriyA apanAI jAtI hai usake AnuSAMgika prabhAvoM se saMpUrNa vizva ciMtita hai| Ayurveda cikitsA kI roga ke samUla vinAza kI viziSTa paddhati ke kAraNa yadi hama asAdhya rogoM ke nidAna athavA ailopaithika cikitsA paddhati dvArA sAdhya rogoM ke vaikalpika nidAna Ayurveda meM DhUMDha sake to yaha mAnavatA kI viziSTa sevA hogii| jainAcAryoM dvArA praNIta graMthoM ke prakAza meM Ane para hameM aneka rogoM ke nidAnoM kI prApti avazya hogii| mujhe vizvAsa hai ki eka vistRta pariyojanA ke tahat Ayurveda vizeSajJa, bhASAvid, itihAsakAra evaM jaina darzana ke marmajJa Ayurveda viSayaka vipula jaina sAhitya ke punaruddhAra kI yojanA avazya bnaayeNge| yaha kArya vyApaka, jaTila, zramasAdhya hone ke sAtha-sAtha kharcIlA avazya hai kintu asaMbhava nahIM / AvazyakatA hai zodhakartAoM ke samarpaNa evaM samIcIna niyojana kii| yadi aisI koI pariyojanA kisI vizvavidyAlaya athavA saMsthAna dvArA hastagata kI jAtI hai to lekhikA kA usameM samyak sahayoga rhegaa| mujhe AzA hI nahIM pUrNa vizvAsa hai ki isa lekha ko par3hakara sudhI pAThakoM, vidvAnoM, itihAsakAroM, zodhArthiyoM kA dhyAna ukta viSaya kI ora nizcita rUpa se jAyegA aura isa kSetra meM Ane vAle samaya meM kucha nirNayAtmaka zodha kArya ho pAyegA, jisase itihAsa va Ayurveda cikitsA kSetra meM naye adhyAya yA navIna pRSTha jur3a paayeNge| arhat vacana, apraila 2000 19

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sAraNI kramAMka - 1 jaina sAhitya meM Ayurveda kI paramparA AdinAtha (RSabhadeva svAmI) bharata cakravartI bhagavAna mahAvIra (aMtima tIrthakara) gaNadhara pratigaNadhara ziSya praziSya vibhinna jaina AcArya sAraNI kramAMka - 2 vaidika sAhitya meM Ayurveda kI paramparA brahmA dakSa prajApati azvinI (indra ke bAda Ayurveda paramparA mRtyuloka meM tIna rUpoM meM pracalita huI) suzruta saMhitA ke anusAra caraka saMhitA ke anusAra kAzyapa saMhitA ke anusAra dhanvantari (diyovAsa kA zirArNaja) bhAradvAja kazyapa, vazTi, atri, bhuMgu suzruta, aupadenava, vaitapatha, aurayu, poSkalAvata, karavIrya, gopUrarakSita, bhoja Adi aditya, punarvasu, agniveza, bhela, jatukarNa, parAzara, hArIta, kSArapANi inake putra tathA ziSya (kaumArabhRtya) 20 arhat vacana, apraila 2000

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sAraNI kra.-3 jaina AyurvedAcArya aura unakA paricaya (sUcIbaddha) 17 vIM zatAbdI taka AcArya kA nAma graMtha kA nAma graMtha samaya graMtha bhASA viSaya - prakAzaka / sUcanA srota arhat vacana, julAI 2000 upalabdha / anupalabdha prakAzita /a.pra. AcArya pAdaliptasUri prAkRta prAkata anupalabdha aprakAzita rasacikitsA 2. AcArya siddhanAgArjuna jyAtiSakaraNDaka TIkA, kAlajJAna 94 se 162 I. jyotiSakaraNDaka TIkA, kAlajJAna 94 se 162 I. nirvANa kAlikA, praznavyAkaraNa lagabhaga siddhapAhuDa nAgArjuna kakSa, nAgArjuna kalpa, dUsarI-tIsarI Azcaryayoga ratnamAlA, za. lagabhaga kakSapuram, rasacikitsA aSTAMga Ayurveda, 373 se 473 I. siddharasAyanakalpa, puSpAyurveda lagabhaga prAkRta mizrita apabhraMza prAkRta vIra zAsana ke prabhAvaka AcArya, bhAratIya jJAnapITha, dillI, 1975, pR. 22-23 muni kAMtisAgara, khaNDaharoM kA vaibhava, kAzI, 1959, pR. 299, kalyANa - kAraka, sampAdakIya, pR. 39 kalyANakAraka pR. 37-40 dakSiNa bhArata meM jaina dharma, paM. kailAzacandra zAstrI, pR. 142 3. samantabhadra Ayurveda ke ATha aMga va vanaspati saMbaMdhI agadhataMtra va bhUtavidyA zAlAkya taMtra 4. siddhasena viSatantra, bhUtavidyA 4-5 lagabhaga vIM za. kalyANakAraka 20/85 5. pUjyapAda kannar3a, upalabdha vidyAvinoda, pUjyapAdavaidyaka, vaidyakazAstra, rasa taMtra, vaidyakasAra saMgraha, kalyANakAraka, vaidyAmRta, nidAnayuktAvalI 485 se 522 I. lagabhaga saMskRta rAjakIya hastaprati graMthAgAra madrAsa keTalaoNga khaNDa xxil pR. 858, nidAnayuktAvalI kI 6 patroM kI hastaprati madrAsa rAja. pustakAlaya meM viracita svayaM lekhikA ke pAsa chAyA prti| 6. pAtrakesarI zalyataMtra viSayaka 705 se 762 I. lagabhaga saMskRta anupalabdha kalyANakAraka zloka 85, pR. 20 *zalya taMtra/ zAlAkya taMtra 7. 8. 8 vI za. meghanAtha siMhanAda bAlavaidya (kaumAra bhRtya viSayaka) vAjIkaraNa kaumAra bhRtya vAjIkaraNa va rasAyana zAstra cikitsA viSayaka M 9. gommaTadeva muni merUtaMtra kalyANakAraka prastAvanA pR. 38

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10. 11. dazarathamuni ugrAditya graMtha nAma anupalabdha kalyANakAraka 8 vIM za. 8 vIM za. saMskRta saMskRta dhanaJjaya dhanaJjaya nighaMTu (anekArtha nAmamAlA) viSApahArastrota 13. somadeva yazastilaka campUkAvya 10vIM 14. mahendra dravyAvalI 11 vIM 15. durgadeva 1032 I. prAkRta 16. AcArya hemacandra riSTa samuccaya (maraNakaNDikA) ardhakAMDa abhighAnaciMtAmaNi. anekArtha saMgraha, dezInAma mAlA, nighaNTu zeSa apabhraMza 1088 se 1173 I. taka anupalabdha aprakAzita kAyacikitsA prastAvanA 20/85 upalabdha prakAzita aSTAMga varddhamAna pArzvanAtha zAstrI dvArA Ayurveda sampAdita, solApura, 1940 Ayurvedika dhanaJjayamAlA - aMtima adhyAya zloka auSadhiyoM ke 20 tIrthakara mahAvIra aura unakI nAma (vanaspati AcArya paramparA, bhAga - , -DA. viSayaka) nemIcaMdra zAstrI, pR.8 upalabdha prakAzita bhojana niyama za.prA.vi. pratiSThAna jodhapura va AnandAzrama presa pUnA se prakAzita, nirNayasAgara presa, mumbaI- 1903 " aprakAzita auSadhi dravyoM jaina Ayurveda sAhitya kA itihAsa - DaoN. kA saMgraha rAjendra bhaTanAgara pR. 90 " prakAzita zakuna/apazakuna siMdhI jaina graMtha sIrIja - muni viSayaka jinavijayajI viSayaka upalabdha nighaNTu zeSa vanaspati koSa 1968 meM saMskRti vidyAmaMdira prakAzita ahamadAbAda se nighaNTu zeSa TIkA sahita prakAzita, vIra zAsana ke prabhAvaka AcArya-pR. 97-98 " aprakAzita caraka saMhitA priyaMvrata zarmA - Ayurveda kA vaijJAnika kI vyAkhyA iti. pR. 97-98 upalabdha . " hAthI, ghor3A jaina granthAvalI pR. 361 Adi pazu cikitsA anupalabdha " azva, gaja maisUra ArkiyolAjikala sarve riporTa cikitsA 1921, pR. 22 - 23 kAya cikitsA jaina dharma kA prAcIna itihAsa - bhAga -2, pR. 334 upalabdha aSTAMga saMgraha jainamaTha mUThabadrI graMthAgAra meM graMtha kraMmAka 200 (apUrNa) 17. jinadAsa vaidyaka graMtha (nAma aprApta) 12 vIM za. saMskRta 18. durlabharAja " 1158 lagabhaga gajaprabandha, gajaparIkSA, turaMga prabandha, puruSa-strI lakSaNa, svAna zAstra, zakuna zAstra azvavidyA- gajavidyA 19. mArasiMha 961-914 I. kannar3a arhat vacana, julAI 2000 kIrti varmA * gauvaidyaka 1125 I. somanAtha kavi kalyANakAraka 1140 I.

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22. guNAkara amRta ratnAvalI TIkA (upa.), caraka saMhitA para TIkA (anu.) 1239 I. vidyA 23. paM. AzAdhara arhat vacana, julAI 2000 aSTAMga hRdaya (vAgbhaTTa) para 1240 I 'udyotinI' TIkA vaidyaka zAstra yogasAra yogAnidAna 1284 I. haripAla 25. campaka kaMkAlarasAdhyAya vArtika 13 vI za. haMsadeva mRgapakSIzAstra 27. amRtanaMdI nighaNTu koSa, alaMkArasAra gajarAtI upalabdha, prakAzita vanaspati va taMtra AcArya priyavrata zarmA dvArA sampAdita. . caukhambA oriyanTala risarca I. se (saM. 1975 meM) vArANasI se prakAzita saMskRta anu. aprakAzita aSTAMgAyurveda aSTAga hRdaya, hari zAstrI parAr3akara nirNayasAgara (presa pR. 29) prAkRta 1 va 3 upa. bAlaroga jugalakizora mukhtAra - jaina graMtha prazasti 2 anu. nidAna saMgraha, bhAga -1, dillI 1954, pR. 221 saMskRta upalabdha prakAzita rasa vidyA kAzI saMskRta sIrija, caukhambA banArasa se 1986 meM prakAzita " aMgrejI pazu-pakSI 1925 meM sundarAcArya dvArA aMgrejI anuvAda cikitsA anuvAda prakAzita prakAzita kannaDI " aprakAzita vanaspati baiMgalora ke eka vaidyajI kI vyaktigata zabdakoSa lAibrerI meM kalyANakAraka prastAvanA pR. 36-37, jaina sAhitya kA vRhad itihAsa bhAga - 5, pR. 231 " prakAzita viSa cikitsA madrAsa vizvavidyAlaya, madrAsa se prakAzita " anupalabdha aprakAzita aSTAMga saMgraha jaina graMthAvalI pR. 360 saMskRta upalabdha prakAzita rasa cikitsA kAzI saMskRta sIrIja banArasa se prakAzita Catalogues of Catalogo rum Part-2, p. 15 upalabdha aprakAzita oriyanTala risarca iMsTITyUTa pUnA ke graMthAgAra meM graMthAMka 373 (1082-83) para saMskRta upalabdha prakAzita rasa zAstra hindI TIkA sahita veMkaTezvara presa mumbaI se 1967 meM prakAzita aprakAzita purAtatva varSa 02, pR. 418 - 28. maMgarAja khagendragaNidarpaNa 1360 | 29. | 30. vIrasiMha deva merutuMga vIrasiMhAvalokana kaMkAla rasAdhyAya para "rasAyana prakaraNa" TIkA 1383 1386 31. mANikyacandra rasAvatAra 14 - 15 vIM za. 32. anantadeva sUri rasacintAmaNi 14-15 vIM | 33. cArucandra sUri / vAtAzitam 15 vIM za. " anu.

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| 34. Thakkura jinadeva madanaparAjaya 14 - 15 vIM | 35. siMha nibandha 1471 I. 36. yaza kIrti muni jagata sundarI pratiyogitA 15 vI za. 37. paM. jinadAsa vaidyaka graMtha (nAma ajJAta) 38. nayanasukha vaidyamanotsava, sannipAta 1592 I. kalikA, sAlontarAsa koka zAstra catuSpadI (kokakalA 1600 I. caupAI) 39. narbudAcArya saMskRta saMskRta / upalabdha aprakAzita saM. 7573 kI hastaprati maujUda - jaina Ayurveda sAhitya kA itihAsa, DA. rAjendra bhaTanAgara, pR.105 " apUrNa prati " . jainoM dvArA racita hindI ke padyamaya upa. vaidhaka graMtha, agaracandra nAhaTA, pR. 185 prAkRta upalabdha prakAzita hastaprati bha.o.ri.i. pUnA iMsTITyUTa meM - dhuliyA se esa.ke. koTecA dvArA prakAzita, jinaratnakoSa bhAga - 1, pR. 128 _ - jinadAsa kRta hojIkAreNu caritra meM isakA ullekha hindI anu. 2-3,vaidyamanotsava prazasti saMgraha bhAga - 1, pR. 32, 63 (chandobaddha) upa.1 prakAzita se 67 hindI upalabdha aprakAzita kAmazAstra bhaMDArakara ri.i.pUnA meM hastaprati viSayaka upalabdha, jaina gurjara kavioM, bhAga - 1, pR. 323 - 325 saMskRta jvara cikitsA jaina sAhitya kA vRhad itihAsa, jyotiSa bhAga - 5, pR. 180 gujarAtI roga cikitsA jaina gurjara kavioM bhAga-1 saMskRta " mudrita jaina Ayurveda sAhitya kA itihAsa, DA. rAjendra bhaTanAgara, pR. 107 bhaMDArakara o.ri.i. pUnA meM hastaprati graMthAMka 185, 1073, 1886-92, anUpa saMskRta lAibrerI, bIkAnera meM bhI hastaprati saMgrahIta " prakAzita veMkaTezvara presa mumbaI se 1940 meM " " . strI roga bha.o.ri i. pUnA meM saMgrahIta The Jain Antiguary Vol. XIII No.1, 1947, p.100 40. jayaratnagaNi jvaraparAjaya, doSaratnAvalI 1605 lakSmIkuzala zrIkaNTha sUri vaidyakasAra ratnaprakAza vaidyakasAra saMgraha (hitopadeza) 1637 16vIM za. 42. 3. pUrNasena yogazataka para saMskRta TIkA arhat vacana, julAI 2000 harSakIrtisUri hastiruci 1605 yogaciMtAmaNI vaidyavallabha yogaciMtAmaNI 1605 1669 I. 45.

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46. rAmacandra rAjasthAna upalabdha rAmavinoda cikitsA hindI, - prakAzita rAmavinoda (rAjasthAna hindI), 1763 I. vaidha vinoda (saMskRta), nAr3I parIkSA DaMbhakriyA 1683 I. saMskRta arhat vacana, julAI 2000 47. dharmavarddhana rAjasthAnI zalya kriyA rAmavinoda lakhanaU se prakAzita, vaidha vinoda kA hastaprati jJAnasAgara bhaMDAra, bIkAnera meM upalabdha 1959 meM dharmavarddhana graMthAvalI ke nAma se bIkAnera se prakAzita cainasukhadAsa smRti graMtha, pR. 284 - 285 yogaralAkara kI hastaprati upalabdha, jaina gurjara kavioM bhAga -2, pR. 351 lakSmavillabha kAla jJAna, mUtra parIkSA 1684 I. rAjasthAnI cikitsA 49. nayanazekhara 1679 I. gujarAtI yogaratnAkara, vaidyavRnda, vaidyAmRta, jvara nirNaya, jvarAtrizatI, TIkAeM kavi pramoda, kavi vinoda, vaidyaka sAra saMgraha 50. mAna 1698 I. 51. mathena rAkhecA hastyAyurveda (gajazAstra), amara subodhanI TIkA 1671 I. 52. hemanidAna sannipAtakalikA stabaka (TIkA) 1676 I. . hindI aprakAzita roga nidAna bIkAnera meM hastaprati sNgrhit| nAgarI rAjasthAnI cikitsA pracAriNI sabhA ke 14 veM khoja vivaraNa meM pR. 617 va 15 veM khoja vivaraNa meM pR. 47 para gujarAtI hAthiyoM ke roga anUpa saMskRta lAibrerI bIkAnera meM saMbaMdhI hastaprati upalabdha, jaina Ayurveda cikitsA sAhitya kA itihAsa, rAjendra bhaTanAgara, pR. 128 " aprakAzita cikitsA jinaparitra sUri jJAna bhaMDAra, bIkAnera meM hastaprati upalabdha, DaoN. rAjendra bhaTanAgara jaina Ayurveda sAhitya kA itihAsa, pR. 128 - 132 dAna sAgara bhaMDAra bIkAnera meM hastaprati upalabdha rAjasthAnI upalabdha jaina bar3A maMdira jaisalamera meM hastaprati (apUrNa) ... jaina Ayu. sAhitya kA itihAsa, rAjendra bhaTanAgara, pR. 128 - 132 saMskRta upa. " yoga cikitsA rA.prA.vi. pratiSThAna jodhapura, jaina gurjara (apUrNa) kaviyoM bhAga - 3, khaNDa - 1, pR. 914 53. jJAnamerana - mAdhavanidAna para TIkA 17 vIM za. 54. jinasamudra sUri vaidyaciMtAmaNI (saMgraha graMtha) * 1680 I. 55. vinayamerugaNi vidvanmukhamaMDanasA (saMgraha graMtha) 17 vIM za.. 25

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| 56. maMgarAja sAmudrika zAstra " . 57. haMsarAjamuni 17 vIM. za. pUrvAddha dravya saMgraha para bAla bodha TIkA, bhiSakcacittotsava (haMsarAjanirama), cikitsotsava AyurvedasAra saMgraha 58. pItAmbara 1702 I. 59. . dAsakavi vaidyakasAra 1705 I. 60. samaratha 1707 I. zAlInAthakRta rasamaMjarI para rasamaMjarI TIkA hindI upa.. " - abhaya jaina graMthAlaya meM hastaprati (bIkAnera) jaina Ayu. sAhitya kA itihAsa, DA. rAjendra bhaTanAgara, pR. 179 - saMskRta 1-2 upa.,aprakAzita yoga cikitsA bhiSakacikitsotsava navalakizora presa 3 anu. (bhiSakca) lakhanaU va veMkaTezvara presa, mumbaI prakAzita - se 1979 meM prakAzita mevAr3I upalabdha aprakAzita vAnaspati gujarAtI meM bhASAntara kara 'AyurvedanoM (gadya meM) prayoga adbhUta prayoga nAma se pAlItANA graMtha mAlA se prakAzita rAjasthAnI upalabdha aprakAzita cikitsA anUpa saMskRta lAibrerI, biikaaner| gorIzaMkara horAcanda ojhA -bIkAnera rAjya kA itihAsa bhAga - 1, pR. 52 hindI abhaya jaina graMthAlaya bIkAnera meM padyamaya hstprti| rAjasthAna hastalikhita graMthoM kI khoja, bhAga -2, pR. 137-140 kannaDa cikitsA paMDubasaMdi mUDabidrI graMthalaya meM saMgrahIta viSayaka kannaDa apUrNa __ jaina maTha mUDabidrI graMtha kramAMka 852 kannaDa anu. - ghoDe kI - lipi-kannar3a, upalabdha aprakAzita cikitsA mUDabidrI meM nemirAja seTTI ke pAsa bhASA saMskRta kannar3a - - pAka zAstra muni kAMtisAgara - ajJAta Ayurveda sAhitya kannar3a - aprakAzita bAla cikitsA jaina dharma kA prAcIna itihAsa, bhAga -2, pR. 373 61. zrIdharadeva vaidyAmRta (campUrUpa) padmaNa paMDita (padmaNa) hyasAra samuccaya kavi pArzva yogaratnAvalI abhinavacaMdra azva zAstra vAhaTaka auSadha, guNa pATha 1500 I. ajJAta ajJAta 1400 I. ajJAta kSemakutUhala nighaMTU 1605 I. devendra muni bAlagRha cikitsA 1605 arhat vacana, julAI 2000 kavi sAlva vararuci 1550 I. vaidhasAGgAtya yogazataka upalabdha " saMskRta, kannaDa kannar3a lipi kI hastaprati paM. nemirAja seTTI ke pAsa, jaina Ayurveda sAhitya kI paramparA, DaoN. tejasiMha gaur3a

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saMdarbha graMtha - 1. Rgveda, 10,166 *2. tIrthaMkara mahAvIra aura unakI AcArya paramparA, bhAga - 1, sAgara, 1974, pR. 15 3. AcArAMga, sUtrakRtAMga, sthAnAMga, samavAyAMga, vyAkhyA prajJapti, jJAtRdharmakathA, upAsakAdhyAMnAMga, anta:kRddaga, anuttaropavAdikAMga, praznavyAkaraNAMga, vipAkasUtra, dRssttivaadaaNg| 4. sthAnAMgasUtra sthAna 4 uddezya 1 - dRSTayo darzanAni nayA vA acyante abhidhIyante patanti vA avarantiyagAsau draSTivAdo dRSTipAto vaa| pravacana purUSasya dvaadshaane| 5. jaina Ayurveda sAhitya kA itihAsa - DaoN. rAjendra bhaTanAgara, 1984, udayapura pR. 11 6. sthAnAMgasUtra sthAna 4, 404, vipAkasUtra 7, pR. 41, padmAnandamahAkAvya 6.17 para uddhRta, sthAnAMGgavRtti pR. 428 7. sarvoSadhIrasavIryavipAka jnyaandiipkm| apyAyurvedyaSTAGgamadhyaiSTADaka ssttmevs:|| triSaSTizalAkAcAritra 2.3.30 * 8. dvayAzrayakAvya 16.95 / 9. kaSAyapAhuDa, jayadhavalA TIkA, mathurA, pejjadosavihattI, gAthA 1, 113 10. jaina sAhitya kA vRhad itihAsa - DaoN. mohanalAla jaina - bhAga-2, vArANasI, pR. 51-52 11. jaina Ayurveda sAhitya kA itihAsa - DaoN. rAjendra bhaTanAgara pra. 13 12. kalyANakAraka - ugrAdityAcAryakRta, sampA. paM. vhI.pI. zAstrI, solApura, 1940 13. vahI pR. 25-26 14. vahI pR. 1 - 10 15. vahI pR. 1-9/10 16. sAraNI lekha ke aMta meM saMlagna hai| 17. kalyANakAraka 20/85 18. vahI 20/85 19. Ayurveda ke viSaya meM jaina dRSTikoNa aura jainAcAryoM kA yogadAna - AcArya rAjakumAra jaina, A. ratna zrI dezabhUSaNajI mahArAja, abhinandana graMtha, dillI, 1987, pR. 169 - 170 20. suzruta saMhitA sUtra sthAna - a. 4/7 21. padmAnandamahAkAvya 6.25.93 22. (e) padmA 6.25.94 . (bI) so'bhUta tathA'pyauSadhamagrahInna dehAnapekSAhi mumukSava: syuH| padmA 6.37 23. pratyaGgamabhyaGganiSaGgaroga ghAtAya tailaM vyalasat tdntH| padamA 7.751 24. padmAkara mahAkAvya - 6.77, 6.76, 6.85, 6.80, 6.68, 6.83, 6.89, 6.79, 6.82, 6.86, 6.88, 6.93 25. hammIramahAkAvya 4.71 yazodharacarita 2.701 26. zodha prabandha ke adhyAya 4 va 5 meM vistRta varNana 27. jagadIzacandra jaina ne apanI pustaka "jaina Agama sAhitya meM bhAratIya samAja' meM svataMtra adhyAya ke rUpa meM jaina Ayurveda sAhitya kA varNana kiyA hai| 28. kalyANakAraka, ugradityAcArya kRta, vardhamAna pArzvanAtha zAstrI, solApura, 1940, 1/9-10 29. Ayurveda kA vRhada itihAsa, atrideva vidyAlaMkAra, hindI sAhitya sammelana, prayAga, pR. 461. prApta : 4.4.99 arhat vacana, apraila 2000 27

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hamAre navIna prakAzana JAIN DHARMA. VISHWA DHARMA mUlasaMgha THE JAIN SANCTUARIES OF THE FORTRESS OF GWALIOR By Dr. T.V.G. SASTRI - Price - Rs. 500.00 (India) U.S.S50.00 (Abroad) I.S.B.N. 81-86933-12-3 JAIN DHARMA VISHWA DHARMA By - Pt. Nathuram Dongariya Jain Price - Rs. 20.00 I.S.B.N.81-86933-15-8 aura usakA prAcIna sAhitya - lekhaka - paM. nAthUlAla jaina zAstrI mUlya - ru. 70.00 . I.S.B.N. 81-86933-14.x kundakunda jJAnapITha dvArA prakAzita sAhitya pustaka kA nAma lekhaka I.S.B.N. *1. jainadharma kA sarala paricaya paM. balabhadra jaina 81-86933-00-x 2. bAlabodha jainadharma, pahalA bhAga saMzodhita dayAcanda goyalIya 81-86933-01-8 3. bAlabodha jainadharma, dUsarA bhAga dayAcanda goyalIya 81-86933 - 02 -6 4. bAlabodha jainadharma, tIsarA bhAga dayAcanda goyalIya 81-86933-03-4 5. bAlabodha jainadharma, cauthA bhAga dayAcanda goyalIya 81-86933 - 04 -2 6. naitika zikSA, prathama bhAga nAthUlAla zAstrI 81-86933-05-0 7. naitika zikSA, dUsarA bhAga nAthUlAla zAstrI 81-86933 - 06 -9 8. naitika zikSA, tIsarA bhAga nAthUlAla zAstrI 81-86933-07-7 9. naitika zikSA, cauthA bhAga nAthUlAla zAstrI 81-86933 - 08 -5 10. naitika zikSA, pAMcavAM bhAga nAthUlAla zAstrI 81-86933 - 09 -3 11. naitika zikSA, chaThA bhAga . nAthUlAla zAstrI 81-86933 - 10-7 12. naitika zikSA, sAtavAM bhAga nAthUlAla zAstrI 81-86933-11-5 13. The Jain Sanctuaries of Dr. T.V.G. Sastri 81-86933 - 12 -3 The Fortress of Gwalior 14. jaina dharma - vizva dharma paM. nAthUrAma DoMgarIya jaina 81-86933 - 13-1 15. mUlasaMgha aura usakA prAcIna sAhitya paM. nAthUlAla zAstrI 81-86933 - 14-x 16. Jaina Dharma-Vishva Dharma Pt. Nathuram Dongariya Jain 81-86933 - 15 -8 * anupalabdha prApti samparka : kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, indaura - 452001 28 arhat vacana, julAI 2000

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arhat vacana kundakunda jJAnapITha, indaura, varSa - 12, aMka - 3 julAI 2000, 29 - 34 pramukha jaina purANoM meM pratipAdita rAjA ke guNa-doSa # saroja caudharI * rAjya ke uttaradAyitva ko vahana karane ke liye rAjA meM aise guNa honA cAhiye, jisase ki vaha rAjya kA saMcAlana samyaka prakAra se sampanna kara ske| isI kAraNa prAcIna manISiyoM ne bhI rAjAoM ke guNoM kA nirdhAraNa kiyA hai| jaina purANoM meM bhI rAjAoM ke guNoM kA vistRta varNana kiyA gayA hai| vibhinna vidvAnoM kA vicAra hai ki rAjA eka aisA vyakti hotA hai jo rAjasattA kI una zaktiyoM ko apane meM nihita rakhatA hai jisake dvArA rAjya kA saMcAlana aura niyamana hotA hai| rAjya ke saMcAlana se abhiprAya vidhivata artha aura kAma se hai, itanA hI nahIM rAjA kA astitva saMttA ke vyApta hone se hai| guNI rAjA duSToM kA nigraha karatA hai aura sajjana puruSoM ko prazraya detA hai| padmapurANa meM varNita rAjA ke guNa padmapurANa meM rAjA ke guNoM kA varNana karate hue purANa praNetA raviSeNAcAryajI ne likhA hai ki rAjA ko nItijJa, zUravIra aura ahaMkAra rahita honA cAhiye / zUravIratA ke dvArA rAjA samasta logoM kI rakSA karatA hai| rAjA ko jaina dharma ke rahasya kA jJAtA, zaraNAgata vatsala, paropakArI, dayAvAna, vidvAna, vizuddha hRdayI arthAt vizAla hRdaya vAlA, niMdanIya kAryoM se pRthaka, pitA ke tulya prajArakSaka prANiyoM kI bhalAI meM tatpara zatru saMhAraka zastrAstra kA abhyAsI zAMti kArya meM abhyasta, parastrI se virata, saMsAra kI nazvaratA ke kAraNa dharma meM rUcivaMta, satyavAdI aura jitendriya honA caahiye| 1 rAjA ko nItipUrvaka kArya karane vAlA honA caahiye| samudra ke samAna gambhIra paramArtha ko jAnane vAlA zreSTha rAjA mAnA gayA hai| rAjA meM saba varNa, dharma, kalyANa prakRti, kalAgrAhI, lokadhArI, pratApI, dhanI, vyAyAma se abhimukha, Apatti ke samaya vyagratArahita, vinamra, manuSya kA sammAnadAyI, sajjanoM kA premadAnI, hastimadamardana Adi guNoM se saMyukta honA caahiye| 2 isI purANa ke anusAra rAjA ke isa viziSTa guNa kA varNana karate hue likhA hai ki vaha brAhmaNa, muni, nihatthe vyakti aura strI, bAlaka, pazu evaM dUta ke Upara prahAra nahIM karatA hai| isI purANa ke anusAra zreSTha rAjA ko lokataMtra, jaina vyAkaraNa evaM nItizAstra kA jJAtA, mahAna guNoM se vibhUSita honA caahiye| 4 rAjA pracura koza kA svAmI, zatru vijetA, ahiMsaka dharma kA pAlana kartA, satyavAdI evaM jIvoM kA rakSaka hotA hai isaliye unheM rakSaka kahA hai| pitA ke samAna nyAya vatsala, prajA kI rakSA karanA, vicArapUrvaka kArya karane vAlA, duSTa manuSya ko kucha dekara vaza meM karanA, snehapUrNa vyavahAra dvArA AtmIyajanoM ko anukUla rakhane vAlA, kSamA se krodha ko, mArdava se mAna ko, Arjava se mAyA ko, saMtoSa se lobha ko vaza meM karane vAlA, rAjA ke ye guNa mAne jAte haiN| 5 AdipurANa meM pratipAdita rAjA ke guNa AdipurANa meM rAjA ke guNoM kA varNana karate hue AcArya jinasena svAmI likhate haiM ki rAjA anurAga athavA prema se apane maMDala (deza) ko dhAraNa karatA hai| rAjA ko agragAmI honA cAhiye / yadi rAjA Age calatA hai to alpazakti ke dhAraka loga bhI usI 6 * zodha chAtrA kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, indaur| nivAsa- 1 /5, choTI gvAlaTolI, indaura

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kaThina rAste se calane lagate haiN| 7 kSatriya putra ko jise koI haraNa na kara sake aise yazarUpI dhana kI rakSA karanI cAhiye, kyoMki isa pRthvI meM nidhiyoM ko gAr3akara aneka loga mara cuke haiN| jo ratna eka hAtha pRthvI taka bhI sAtha nahIM jAte aura jinake liye rAjA loga mRtyu prApta karate haiM, aise ratnoM se kyA lAbha?8 rAjAoM ko vRddha manuSyoM kI salAha mAnanA cAhiye kyoMki unakI sthiti vidyA kI apekSA bahuta anubhava kI hotI hai| prema aura vinaya, ina donoM kA milana kuTumbI logoM meM hI saMbhava ho sakatA hai| yadi unhIM kuTumbI logoM meM virodha ho jAye to una donoM kI gati naSTa ho jAtI hai| 10 rAjAoM ko apane sammAna kA dhyAna rakhanA caahiye| tejasvI manuSya ko jo kucha apanI bhujA rUpI vRkSa kA phala milatA hai usake liye moha rUpI latA kA phala arthAt moha ke izAre se prApta huA cAra samudra paryaMta pRthvI kA aizvarya bhI prazaMsanIya nahIM hai| jisa prakAra ( DUNDabha) paniyA sAMpa, sAMpa zabda ko nirarthaka karatA hai usI prakAra jo manuSya rAjA hokara bhI dUsare kI AjJA se apahRta huI lakSmI ko dhAraNa karatA hai, vaha 'rAjA' zabda ko nirarthaka karatA uttama rAjA parAkrama yukta, gaMbhIra, uccavRtti vAlA aura maryAdA sahita hotA hai| vaha kevala prajA se kara hI nahIM letA apitu use detA bhI hai| vaha prajA ko daMDa nahIM detA apitu usakI rakSA bhI karatA hai| isa prakAra dharma ke dvArA usakI vijaya hotI hai| 11 12 13 mahApurANa ke anusAra rAjA ke guNa mahApurANa ke kathanAnusAra rAjA apane citta kA samAdhAna karate hue duSTa puruSoM kA nigraha aura zreSTha puruSoM kA pAlana karatA hai, vahI usakA samajjasavva guNa hai| 14 isI purANa ke anusAra rAjAoM meM chaha guNa saMdhi, vigraha, yAna, saMsthA aura dvedhIbhAva kA honA anivArya mAnA gayA thaa| isI purANa ke anusAra rAjA ko sAma, dAma, daMDa evaM bheda kA jJAna aura sahAya sAdhanoM, deza vibhAga, kAla vibhAga tathA vinipAta pratikAra Adi pAMca aMgoM se nirNita saMdhi evaM vigraha aura yuddha ke rahasya kA jJAna honA caahiye| 15 harivaMza purANa meM pratipAdita rAjA ke guNa harivaMzapurANa ke racayitA jinasenAcArya 'rAjA' ke guNoM kA varNana karate hue likhate haiM ki sUrya sI prabhA jisa mahApuruSa meM hotI hai vaha 'rAjA' banane kI yogyatA rakhatA hai tathA jo puruSArtha kI bhAvanA se otaprota hai evaM prajA ke sabhI kaSToM kA nivAraNa karane ke liye tatpara rahatA hai vahI rAjA hone kI pAtratA rakhatA hai| Age ve likhate haiM ki rAjA ke guNoM kI tulanA kisI se bhI nahIM kI jA sakatI | rAjA ko dharmAcArya honA cAhiye kyoMki dUsaroM kA hita ahita jAnane vAle rAjA hI rAjya vyavasthA karane meM saphala hote haiM, anya nhiiN| 16 yadi hAthI, ghor3A, strI Adi koI vastu saMsAra meM amUlya ho aura prajA ke yogya na ho to rAjA ke liye hitakArI hai| jisa prakAra samudra hajAroM nadiyoM aura uttama ratnoM kI khAna hai, usI prakAra rAjA bhI isa loka meM anarghya vastuoM kI khAna hai| 'kaisA hai rAjA siddha bhaye hai puruSArtha jAke aru jo saba artha kA dekhanahArA hai, rAjA ke guNa atula haiM, jina guNana kari vaha naradhivati trailokya ke guru jo vardhamAna hai tinakA guru pitA hotA bhayA / ' 17 uttarapurANa meM varNita rAjA ke - guNa 30 AcArya guNabhadrajI ke anusAra rAjA ko AnvIkSikI, trayI, vArtA aura daMDa ina cAra vidyAoM meM pAraMgata honA caahiye| jisakI prajA daMDa ke mArga meM nahIM jAtI aura isa kAraNa jo rAjA daMDa kA prayoga nahIM karatA vaha zreSTha mAnA jAtA hai| 18 rAjA ko dAnI arhat vacana, julAI 2000

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honA caahiye| zreSTha rAjA kI dAnazIlatA se pahale ke daridra manuSya bhI kubera ke samAna AcaraNa karate the| 19 rAjA saMdhi, vigrahAdi guNoM se suzobhita ho| 20 puNyavAna rAjA kA zarIra aura rAjya binA vaidya evaM maMtrI ke bhI kuzala rahate haiN| rAjA kA dhana dAna dene meM, buddhi dhArmika kAryoM meM, zuravIratA prANiyoM kI rakSA karane meM, Aya sakha meM aura zarIra bhogopabhoga meM vRddhi ko prApta hotA rahatA hai| 21 rAjA ke puNya kI vRddhi dUsare ke AdhIna na ho, kabhI naSTa na ho aura usameM kisI taraha kI bAdhA na Aye tAki vaha tRSNArahita hokara guNoM kA poSaNa karatA huA sukha se rhe| 22 jisa rAjA ke vacana meM satyatA, citta meM dayA, dhArmika kAryoM meM nirmalatA ho tathA jo prajA kI apane guNoM ke samAna rakSA kare, vaha rAjarSi hai| 23 sajjanatA rAjA kA svAbhAvika guNa ho| prANaharaNa karane vAle zatru para bhI vaha vikAra ko prApta na ho| 24 buddhimAna rAjA saba logoM ko guNoM ke dvArA apane meM anurakta banAye tAki saba lAge use prasanna rkheN| 25 jisa prakAra muniyoM meM aneka guNa vRddhi ko prApta hote haiM, usI prakAra sadAcArI aura zAstrajJAna se suzobhita rAjA meM aneka guNa vRddhi ko prApta hote haiM tathA jisa prakAra saMskAra kiye hue maNi suzobhita hotA hai usI prakAra rAjA aneka guNoM se suzobhita hotA hai|26 nIti ko jAnane vAle rAjA ko indra aura yama ke samAna kahate haiM kintu indra ke samAna rAjA zreSTha hai kyoMki usakI prajA guNavatI hotI hai aura rAjya meM koI daMDa dene yogya nahIM hotA hai| 27 rAjA nyAyopArjita dhana ke dvArA yAcakoM ke samUha ko saMtuSTa kre| 28 samIcIna mArga meM calane vAle rAjA ke artha aura kAma bhI dharmayukta hote haiM ata: vaha dharmamaya hotA hai| 29 uttama rAjA ke vacanoM meM zAMti, citta meM dayA, zarIra meM teja, buddhi meM nIti, dAna meM dhana, jinendra bhagavAna meM bhakti tathA zatruoM meM pratApa rahatA hai| 30 jisa prakAra saMsAra kA hita karane vAle saba prakAra ke dhAnya samAmaya 31 kI varSA ko pAkara zreSTha phala dene vAle hote haiM usI prakAra samasta guNa buddhi ko pAkara zreSTha phala dene vAle hote haiN| 32 rAjA kA mAnabhaMga nahIM honA caahiye| jisa prakAra dAMta kA TUTa jAnA siMha kI mahimA ko tirohita kara detA hai arthAt chipA detA hai| 33 nItizAstra sambandhI artha kA nikAya karane meM rAjA kA caritra udAharaNa 34 svarUpa honA caahiye| uttama rAjA ke rAjya meM prajA bhI nyAya kA ullaMghana nahIM karatI, rAjA nyAya kA ullaMghana nahIM krtaa| jisa prakAra varSA se latAe~ bar3hatI haiM, usI prakAra rAjA kI nIti se prajA saphala hokara bar3hatI hai| 35 jisa prakAra Age kI saMkhyA pichalI saMkhyAoM se baDI hotI haiM usI prakAra zreSTha rAjA pichale samasta rAjAoM ko apane guNoM aura sthAnoM se jItakara bar3A hotA hai| 36 usakI samasta RddhiyA~ puruSArtha ke AdhIna rahatI haiN| vaha maMtrI Adi mUla prakRti tathA prajA Adi bAhya prakRti ke krodha se rahita hokara svarASTra tathA pararASTra kA vicAra kreN| tIna zaktiyoM aura siddhiyoM se use sadA yoga aura kSema kA samAgama hotA rahe sAtha hI saMdhi vigraha Adi chaha guNoM kI anukulatA rkheN| 37 acche rAjA ke rAjya meM prajA ko ayukti Adi pA~ca taraha kI bAdhAoM meM se kisI bhI prakAra kI bAdhA nahIM rahatI hai| 38 uttama rAjA kA nitya udaya hotA rahatA hai| usakA maMDala vizuddha (zatru rahita) aura akhaMDa hotA hai tathA pratApa nirantara bar3hatA hai| 39 aise rAjA kI rUpAdri sampatti use anya manuSyoM ke samAna kumArga meM nahIM le jAtI hai| 40 zama aura vyAyAma rAjA ke yoga aura kSema kI prApti ke sAdhana haiN| 41 uparyukta guNoM ke AdhAra para kahA jA sakatA hai ki rAjA sAmAjika, rAjanaitika, dhArmika, Arthika sabhI kSetroM meM sarvaguNa sampanna vyakti honA caahiye| isa prakAra ke vicAra merI bhAvanA meM kavi jugalakizorajI ne likhate hue vyakta kiye haiM - 'dharmaniSTha hokara bhI rAjA nyAya prajA kA kiyA kare arhat vacana, julAI 2000

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* rAjA ke doSa rAjya kA sabase bar3A pramukha vyakti rAjA hotA hai| use sarvaguNa sampanna honA cAhiye / rAjA meM pAye jAne vAle guNoM ko jAnane ke bAda rAjA meM pAye jAne vAle doSa bhI jAnanA Avazyaka hai| ve kauna kauna se doSa haiM jinake hone para rAjA ko apanA pada hI nahIM balki rAjya aura jIvana se bhI hAtha dhonA par3ate haiN| padmapurANa meM raviSeNAcArya ne rAjA ke doSoM kA nirUpaNa karate hue sItA dvArA kahalAyA hai ki yaha vidyAdharoM kA rAjA hI jahA~ amaryAdA kA AcaraNa kara rahA hai vahA~ dUsarA kauna zaraNa ho sakatA hai| 42 vibhISaNa dvArA samajhAne para bhI rAjA usakA anAdara karatA hai| vibhISaNa kahate haiM ki 'he svAmina! he paramezvara ! parastrI ke kAraNa ApakI yaha nirmala kIrti saMdhyAkAlIna megha kI rekhA ke samAna kSaNabhara meM naSTa na ho jAye isaliye zIghra hI sItA rAma ko lauTA diijiye|' vibhISaNa kI sabhI avahelanA karate haiN| rAvaNa kahate haiM ki agni ke samAna apane Azraya kA ahita karane meM tatpara aisA duSTa zIghra hI mere nagara se nikala jaaye| rAjA rAvaNa nItivAna hote hue bhI eka parastrI ke prati galata vicAra ke kAraNa rAjya se nahIM, apane jIvana se bhI hAtha dho baiThatA hai| Aja taka usakA yaha doSa doharAyA jAtA hai| mAnava jIvana ke itihAsa meM usake isa kRtya ko ghRNita dRSTi se AMkA jAtA hai| 43 Adi ke purANa 32 - rAjAoM meM prAya: nimnAMkita doSa pAye jAte haiM anusAra # sadA tRSNA se yukta honA # mUrkha manuSyoM se ghire rahanA > pUjyajanoM, gurujanoM kA tiraskAra karanA # apanI jabaradastI dikhalAnA # apane guNa tathA dUsaroM ke doSoM ko prakaTa karanA 44 # adhika kara lenA # asthira prakRti kA honA # dUsaroM ke apamAna se malina huI vibhUti ko lenA # kaThinAI se darzana kA honA # putra kA kuputra honA sahAyaka mitra tathA durga Adi AdhAroM se rahita honA # caMcala, nirdaya, asahanazIla aura dveSI honA # bure lAgoM kI saMgati karane vAlA # viSaya bhoga, khoTe mArga meM calane vAlA # binA kAma ke pratyeka kArya meM Age AnA vAlA - uttara purANa meM rAjA ke doSa batAte hue guNabhadrAcArya ne kathana kiyA hai ki doSI yA anyAyI rAjA sabako saMtApa dene vAlA, kaThora Teksa lagAne vAlA, krUra ( anavasthita), kabhI saMtuSTa aura kabhI asaMtuSTa rahane vAlA tathA pRthvI maMDala ko naSTa karane vAlA hotA hai| 45 isake phalasvarUpa apanA deza, dhana, bala, rAnI saba hAra jAtA hai| arhat vacana, julAI 2000

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____ krodha se utpanna hone vAle juA, corI, vezyA aura parastrI sevana ina cAra vyasanoM meM se juA khelane ke samAna aura koI nIca vyasana nahIM hai| juA khelane vAlA sabase prathama satya mahAguNa ko hAratA hai, pIche lajjA, abhimAna, kula sukha, sajjanatA, baMdhuvarga, dharma, dravya, kSetra, ghara, vaMza, mAtA-pitA, bAla - bacce, striyA~ aura svayaM apane ko hAratA hai| rAjA nikRSTa se nikRSTa kArya karane lagatA hai, apane rAjya ko bhI hAra baiThatA hai| pAMDava purANa meM pA~coM pAMDava rAjAoM ko juA jaise durvyasana ke kAraNa apanA rAjya aura prANoM se pyArI strI chor3anA pdd'ii| jIvandhara caritra meM rAjA satyaMdhara ko viSayAsakta hone para apanI rAnI, putra aura rAjya se hAtha dhone par3e aura jIvana bhI samApta karanA pdd'aa| isa prakAra uparyukta durguNa rAjA meM pAye jAte haiM jisase unakA vyaktigata jIvana kA patana to nizcaya se hotA hai sAtha hI deza kA bhI zIghra patana ho jAtA hai| nIti vAkyAmRta meM somadeva sUri ne ucita hI likhA hai - 'saMsAra meM rAjA kA na honA acchA hai kintu mUrkha rAjA kA honA acchA nahIM kyoMki saMsAra meM ajJAnatA se bar3hakara koI dUsarA duHkha hai hI nhiiN| 46 sandarbha sUcI 1. padma purANa, raviSeNAcArya, anu. - DaoN. pannAlAla jaina 'sAhityAcArya', bhAratIya jJAnapITha, naI dillI, tRtIya saMskaraNa, 1989, bhAga -3, parva 28, zloka 20-24, pR. 218 jina zAsana tatvajJa zaraNAgata vtsl| satyasthAyitausadvAkyau bAr3ha niymitendriyH|| 2. padma purANa, bhAga - 1, sarga - 2, zloka 51 - 53, pR. 14 3. padma purANa, bhAga - 3, sarga - 66, zloka 90, pR. 7 padma purANa, bhAga - 3, parva 72, zloka 88 sarveSu namazAstraSu kuzaloM loktNtraavit|| jaina vyakaraNAbhito mahAguNa vibhuussitH|| 5. vahI, bhAga - 3, parva 97, zloka 128 - 130, pR. 211 6. Adi purANa bhAga 1 - 2, jinasenAcArya, anu. pannAlAla jaina 'sAhityAcArya', bhAratIya jJAnapITha, naI dillI, tRtIya saMskaraNa, 1988, bhAga -2, parva 35, zloka 175, pR. saM. 189 (35/175) 7. Adi purANa, bhAga - 3, parva 35, zloka 46 - 49, pR. 450 8. vahI, bhAga - 3, parva 35, zloka 129 - 131, pR. 184 9. vahI, bhAga - 3, parva 28, zloka 137, 4/124, pR. 48 10. vahI, bhAga - 3, parva 35, zloka 105 - 106, pR. 182 11. vahI, bhAga - 3, parva 35 zloka 112 - 113 12. vahI, bhAga - 3, parva 28, zloka 91, pR. 43 13. vahI, bhAga - 3, parva 43, zloka 129, pR. 363 14. mahApurANa, jinasenAcArya, anu. - DaoN. pannAlAla jaina, 'sAhityAcArya', bhAratIya jJAnapITha, naI dillI, 42/199, pR. 348 rAjA cittaM samAdhAya yatkuryAda dussttnigrhm| ziSyanupAlanaM caiva tatsAmajjasya mucyte|| 15. vahI, sarga 44, zloka 129 - 130, pR. 398, 399 - arhat vacana, julAI 2000

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16. harivaMza purANa, jinasenAcArya, anu - DaoN. pannAlAla jaina 'sAhityAcArya' bhAratIya jJAnapITha, vArANasI, 219-290 19. vahI, 52 / 6, pR. 33 20. vahI, 52/9, pR. 33 21. vahI, 54 / 112, pR. 52 22. vahI, 54 / 112, pR. 59 23. vahI, 54 / 113 24. vahI, yahI 54/114 25. vahI, 54 / 115 26. vahI, 55 / 6 27. vahI, 55 / 8 28. vahI, 55 / 10 29. vahI, 56 / 7 , 17. vahI, 15-16 18. uttara purANa, guNadharAcArya, anu. - DaoN. pannAlAla jaina 'sAhityAcArya', bhAratIya jJAnapITha, dillI, prathama saMskaraNa, 1944, 51/5 30. vahI, 57/16 31. vahI, 57/4 32. vahI, 58 / 26 33. vahI, 58/74 34. vahI, 59 / 4 35. vahI, 62/31 36. vahI, 62/33 37 vahI, 62/34 38. vahI, 66 / 69 39. vahI, 76/112 40. vahI, vahI, 52/8 41. vahI, 57/4 42. - " padma purANa, raviSeNAcArya, anu DaoN. pannAlAla jaina sAhityAcArya' pR. 253 43. vahI, pR. 353 44. Adi purANa bhAga 2, parva 35, jinasenAcArya, anu. DaoN. pannAlAla jaina 'sAhityAcArya', 28-30 - prApta 34 , 45. uttara purANa, 76 / 191 46. nItivAkyAmRta meM rAjanIti, somadeva sUrI, anu.paM. sundaralAla zAstrI, zrI mahAvIra jaina granthamAlA, 23, dariyAgaMja, dillI, prathama saMskaraNa, 1950,5/38 - - 26.4.2000 1962, arhat vacana, julAI 2000

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ARHAT VACANA Kundakunda Jnanapitha, Indore Vol. 12, No. 3, July 2000, 35-46 THE EARLY KADAMBAS AND JAINISM IN KARNATAKA A. Sundara Preliminary Remarks The Early Kadambas as known from one of their Sanskrit pillar inscriptions in Talagunda, now a small village in Shikaripura taluka, Shimoga district (Kamataka), were the natives of the place. They were orthodox srorlya brahmanas devoutly practising Vedic rites and following the traditions. Beside their home was a Kadamaba tree (Anthocephalus Kadamba). In course of time, they, therefore came to be known as the Kadambas, naturally of course, for easy location of their home and recognition. The place was an agrahara, a centre of Vedic learning and studies.. In the 5th decade of 4th century, a certain Mayura Sarma of the Kadamba family along with Vira Sarma, his father, left for Kanchi, the capital of the Early Pallavas, also a celebrated Ghatikasthana in South India, for higher. studies in the Vedas and the related subjects. One day, a Pallava Commander-in-Chief of horse contingent, arrogantly misbehaved with Mayura Sarma, young and proud. The latter who was deeply conscious of superiority of the spiritual power earnestly pursued by brahmanas to martial might of the warrior class, could not simply swallow the insult. He steadily took to arms, rebelled against the Pallavas and eventually succeeded in wresting the western part of the mid South India extending from the Western sea to the region of the Srisaila in the east from them. In fact he was declared king. by the adversaries and crowned by them. Thus was founded an independent kingdom for the first time in Karnataka, by the Kadambas. Banawasi, now a small village in Sirsi tk. Uttara Kannada dt. Karnataka, was the capital of the kingdom. The kingdom grew still larger and was ruled by as many as nine kings in succession, of the main branch of the family upto the mid 6th cent when they were subjugated by the powerfully growing Chalukyas from Badami region. There were, of course, one or two collateral branches of the family from Santi Varma, the 6th ruler onwards ruling from other centres not indisputably and correctly identified. * Similarly, in the south eastern part of the present Kamataka, was founded, more or less, at the same time another independent kingdom by another orthodox family, the Gangas. As narrated in one of their 11 th cent Kannada inscriptions of Kallur near Shimoga city, the kingdom was founded by two young brothers, Director - Karnataka University, P.G. Centre, Sholapur Road, Bijapur-586 103

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Dhadiga and Madhava, with the blessings of and under the guidance of the Simhanandi, a great Jainacharya of the times in the region. The Jainas in the Kingdom Coming back to the Kadambas, apart from Banavasi, in the principal capital, there were a few sub-capitals of which Halshi, now a small village in Khanapur tk. Belgaum dt. then known as Palasika, was the most well known. Here was a Jaina establishment principally comprising the Kurchakas, the Nirgranthas, the Svetapatahas and the Yapaniyas known for their very simple, clean, noble conduct and exemplary religious life characterised by the principles of ahimsa etc. the basic value of the Jaina religion. There were also few Jaina men of distinction in high positions serving the Kadamba kings, as for instance Srutakirti, the senapati Damakirti, the bhojaka, Jayakirti, the pratihari, under Kakustha Varma, Mrigesa Varma, Ravi Varma the fifth, the seventh and eight kings, respectively. Such officers were obviously loyal to the core, to their masters winning their confidence and affection. For instance Kakustha Varma is stated to have been saved from a serious fatal danger by Srutakirti. The kings were remarkably liberal while making magnificent grants to the Jinalayas in Halshi and elsewhere in the kingdom, at the request of their officers. Viewed against the ancient history of Karnataka in particular and in India in general, such liberal attitude was just common among the kings and feudatories, great or samll. Right from at least Asoka, the Mauryan emperor, (c.273-236 B.C.), irrespective of their personal affiliation did treat all religious equally well with tolerance and reverence. In fact, many kings in Karnataka were keen on acquiring the title worthily, Chatussamayah", i.e. one who looks after all religions equally well such as the Saiva, the Vaisnava, the Jaina and the Bauddha, the then most prominent religious. And under the Chalukyas, the Rashtrakutas, The Hoysalas, the Vijayanagara kings, there were Jaina officers of distinction, particularly the commander-in-chief. Thus there is nothing special about the Kadambas being generous and tolerant towards the Jaina religion and community. But a close analysis of the copper plate records of the Kadamba dynasty, and of the contemporary Gangas as well as of the succeeding ruling dynasties, on a comparative basis, indicate certain remarkable of the first towards Jainism. Let us try to review critically these aspects to understand the significance. Kadambas, the Srotriya brahmanas The copper plate records of the Kadambas provide a fair idea about the family and their proficiency in and practices of the Vedic lore and religious 36 Arhat Vacana, July 2000

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performances in respect of alomost every individual ruler. In the Talgunda pillar inscription the family is praised as: ......... Bhusuradvija pravarah Ssamarigyajurvedavadinah yat prasadastrayate nityam bhuvanatrayam papmano bhayat ........atha babhuva dvijakulam vividha yajnavabhrita punyabhisekardra murrdhajam pravachanavagaha nisnatam vidhivat samiddhangni somapam Pranavapurva sadvidhaddhyeya nanardymanantaralayam" ."Akrisya chaturmmasaya homesthi pasu parvana sraddha pausthikam". Vira Sarma, the father of Mayura Sarma/Varma, was Vedakulamati, and the latter was duijottama, Sritisila, Sauchadyalamkrita. When insulted at the hands of the Pallava Horse commander-in-chief being fully conscious of his varna dharma, he deplores deeply ... Aho bata ksatrat paripelava viprat yatah gurukulam samyagaraddya sakham adhityapi yatnatah brahma siddiryadi nripadina kim atah param dukham II'. Raghu, the fourth king of the family, was sritipathanipuna and Kakustha Varma, his son, trivargapatu Vijayasiva Mrigesa10 Varma was satyavadi, brahmanyah, dharmajnah respectively like Pratardana, Visnu the god and Yudhisthirah and Ravi Varma, the eight ruler, was well versed in Kautilya's Arthasastra, Subhandu. The kings were very particular about the protection of brahmasva i.e. the grants gifted to brahmanas. Ravi Varma quotes pointedly the opinions from the Dharmasastras: "Brahmasvena visam ghoram na visaih. Visam ekakinam hanti Brahmasvam putrapautrakam..." Visnu Varma and his grand son Krishna Varma of the collateral branch are described as "Parama brahmana" and Sivananda Varma is praised as "Parama Mahesvara". The latter embraced death by observing 'Nirasana' rite. Krishna Varma II, was a 'parama bhagavata' and he also quotes from the sacred texts: "Svasti astu Gobrahmane bhayah...". From the 5th regnal year of Ravi Varma to the 5th regnal year of Mandhata, the grand son of Deva Varma, the Kadamba family is credited with the title; "..Asvamedha avabhritasnana pavitri kritanvayah..". Krishna Varma I actually performed the Asavamedha sacrifice. And he was making gifts almost continuously to brahmanas. Aja Varma and Bhogi Varma, the sons of Krishna Varma II (c. 510-540), exhorted that protection of the charities made, is as meritorious as the performance of Asvamedha sacrifice. Here the comparison is noteworthy, clearly indicating their steadfast faith in the Vedic tradition. The Srotriya Kadambas: their patronage to Jainism Kakustha Varma in response to the request made by Srutakirti, the senapati, Arhat Vacana, July 2000 37

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caused to purchase land from Balovara ksetra belonging to the Jaina Svetapatas, gifted to the Jinalaya under the charge of the latter, for the purpose of worship. The copper plate record legally announcing the gift, of course as usual. begins with an invocation to the Jina Tirthankara as: 'Jayati bhagavan Jinendro gunarundrah pratitha parama karunikah What is rather noteworthy in the record is again the occurance of the solemn mangatacharana in praise of Adinatha Tirthamkara as : Namo Namah Risabhaya Namah' indicating reverential submission to the divine being, an unusual feature in such records. In fact, the invocation introduced, in this record, is frequently repeated a bit more elaborately, in the subsequent records declaring similar grants to the Jinalayas, belonging to the reign periods of Mrigesa Varma and Ravi Varma, indicating the continuation of the tradition, not in a conventional way as found in such records of the subsequent ruling dynasties. It is a s follows Jayati bhagavan Jinendro gunarundrah pratitha parama karunikah Trailokyasvasakari daya patakochhurita yasya II' And in the records of the reign periods of Visnu Varma and his son, Simha Varma of the collateral branch, the invocations are differently as follows 'Jayati aviratanta yugapajnana darsanah Jinendrah parmaisvarya nitya vyabadha (saukhya ?) charah and "Vibhavamala sitatani (ssanta ?) chhaya pramoda bhagayibhagi jayati jayakasthanan tribhuvana sakatatapatram iha saddharmah II" Further, in another copper plate record belonging to Mrigesa Varma's reign period, it is interesting to note the whole hearted praise of Jinendra as: Jayati Arahmstrilokesah sarvabhutahileratah I Ragadi Arahantonantajnana drigisvarah II These reflect the essentials of the Jaina religion and the emphasis on the divine greatness of Jinendra, a noteworthy feature. Also, it is noteworthy that the grants made by Kakustha Varma to the Jinendralaya in Halashi at the instance of Srutakirti, was later renewed by Santi Varma, Mrigesa Varma and Ravi Varma. What is remarkably noteworthy is that Ravi Varma at the time of confirming the grant, issued almost an ordinance like order for the celebration of the annual Jinendra Mahima Karya Arhat Vacana, July 2000

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in Kartika month like national festival regularly with earnestness, devotion and zest by the pious people of towns and villages: .... Jinendra Mahima karya pratisamvatsaram kramat astahakrita maryyada kartikyantaddhanagamat II. Dharmmepsubhirijanapadaih Jinendra puja satatam praneya iti sthapitavan Ravisah' The king himself assures the people : Yasmin Jinendra puja pravartate tatra tatra desa parivarddhini nagaranam nirbhayata taddesa svaminanchorjja II namo namah II' Bhanu Varma, the brother to Ravi Varma, also, made land grants for abhiseka in the Jinamandira on full Moon day, in Halshi. Hari Varma (c.519-530) of the main line, virtually the last rular of the independent Kadamba kingdom, gifted land for the celebration of Astanhika Puja in an Arhadayatana got built by Mrigesa, the son of Simha senapati, a Parama Mahesvara' went specially a step ahead in a big way by advocating that meditation as propogated by Arhat Vardhamana, would purify individual from sin; Vardharam Varddhamanarhacha chhasanam samyamasanam yenadyati jagajiva papa pumja prabhanjanam II Namorahate Vardhamanaya." The Gangas and their patronage to Jainism Now, let us review how did the contemporary Wester Ganga dynasty, extend its patronage to Jainism. As mentioned above, according to the tradition recorded in the eleventh century Kannada inscription29 in Kallur Dhadiga and Madhava, the two brothers, well versed in Vedic tradition, with blessings of and under the guidance of Simhanandi, the Jainacharya, founded a kingdom of their own with Kuvalalapura (i.e. the modern Kolar, a district head-quarters) as the capital. Durvinita (c. 529-579) one of the few most able rulers of the dynasty, performed a particular Vedic Yazna Hiranyagarbha'. The kings were variously, well versed in may sastras: Kautilya's Arthasastra, medicinal works by Atreya, Dhanvantari and Charaka: science pertaining to horse and elephant by Rajaputra, Sallhotra; Bharata's Natyasastra31. In music and dance they were like Tumburu, Narada and Kambalacharya32. They were reverential towards God, teachers and brahmanas ('devadvijaguru pujitayah. Probably their family god was Padmanabha. But individually, Visnugopa was devoted to the god Narayana, Madhava II, to the god Tryambika Durvinita, to the goddess Katyayin and Polavira to the god Sankara. A few of the later kings seem to have leanings towards the Jainism. Marasihma was a staunch devotee of Jinendra; 'Bhuvanaikamangala Jinendra Nityabhisekah 39 Madhava composed an important work: Dattakasutravritti40 and Durvinita, Arhat Vacana, July 2000 39

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Sabdavatara and wrote commentarry on the 15 cantoes of one of the Mahakavyas, Kiratarjunyam41. They, traditionally, wished prosperity to world, cows and brahmanas ('Sivamastu Gobrahmaneti Lokasya'). They were very particular about the protection and preservation of the Brahmadeyas exhorting people that "Visam ekakino hanti.......Putra pautrakam.43 They prefered to be compared in virtues and achievments with the great heros of the bygone ages such as Parasurama, the ancient sage, Yudhisthira. Their records as usual end with the imprecatory verses from Manava Dharma Sastra44 to ensure the protection of the grants made by rulers. However, as in the records of the early Kadambas, there are no references indicating that they were Srotriya brahmanas well versed in the Veda etc. performing the Vedic rites and rituals. But generally rulers of ancient India, irrespective of their Varnas : Ksatriyas, Vaisyas, apart from brahmanas, usued to be taught and trained in the fashion as mentioned above. As many as thrity one copper plate records pertaining th the early rulers from Konguni Varma of early 4th century to Polavira of mid seventh century of this dynasty, are known. Of them four45 speak of the land grants made to Arhadayatana / Jinalays / Chaityalaya / Chaitya. The early records, about twentyfive, are predominantly, concerned with the Brahmadeyas (25 nos.). But all the copper plate records of the early and later Ganga rulers upto 1000 A.D. known so for, including those stating about the grants made to the Jinaalayas, almost invaribaly begin with the invocation to god, Padmanabha, a form of god Visnu. Only two or three records such as the Tagare copper plates of Polavira, datable to c. mid 7th cent and Naraisimharajapura record of Sripurusa of c. 8th cent. begin respectively with invocation to God Sankara and to the Jaina Syaduada: "Jayati Jagadekabhanu Syaduadagabhasti dipitam yena I Parasamaya timirapatala saknatkrita bhuvanena II 47 or with the sacred mantra as; "Bhadram astu Jina sasanasya'48 as in the Biliyuru record of Satyavakya Permanadi dated to 888 A.D. In them excepting the mention of the Jinalayas; patronage by certain Jaina Sanghas to them such as Mula, Yapaniya etc; the Jainacharyas in charge in two or three cases Chandranandyacharya of Mulasangha,49 Chandanandi bhatara 50 the fifth in the lineage of the bhataras from Abhayanandi bhatara through Silabhadra bhatara, Jayanandi bhatara, Gunanandi bhatara of Desigana, Kondakundanvaya; Chandrasena acharya;51 and the purpose for which the grants were made, there is astonishingly, nothing about the Jinendras or the Jain festival or religion. The records (out of 128 concerned with the brandheya grants (45 nos.), temples (19 nos.) and the Jaina basadis (17 nos.) plainly state about the Arhat Vacana, July 2000

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grants. This looks stange particularly in the light of the founders of the kingdom being obliged to the Jainacharya in establishing the kingdom narrated in the later Kallur record referred to above. Even this important matter of Simhanandi Jainacharya's guidance and grace is not recounted while speaking about the foundation of the kingdom by Konguni Varma or Madhava I. In fact, for the first time there is a vague reference52 to this point in Kulagana record of Sivamara Ganga, datable to c. seventh - eighth cent as: "Sramanacharya sadhitah sva khadgaika praharakhandita mahasila stambha labdha bala parakarama" and a little more explicitly in Narasimharajapura record of Sripurusa datable to c. eight cent. as: "..........Nirgranth vratacharisya (su) rivachanannistrimsa ya sthyakriti yo duschhedari akhandayanprithu sitasthamba bhanjabhyudyatah Ideg53 In all the copper plate records datable from fifth cent. to tenth cent. the event is simply stated as either 'Sva Khadgaika ........... parakrama' mostly or 'Svabhuja jaya janita sujana janapadasya', plainly. A little later the point is elaborated clearly in an eleventh cent. Kannada inscription at Kallur as mentioned above. Why the point is not stated clearly right from the beginning with pride and reverence as one would rightly expect, in their records, is to be investigated further. Now, with regard to the point under discussion, unlike the Kadambas, the Gangas, evidently therefore, like any other subsequent ruling dynasty, were following the tradition of religious tolerance, established long ago (right from the Vedic times and subsequently in keeping with the tradition as exhorted by Asoka, the Mauryan emperor in mid 3rd cent. B.C. : ("So Sayamo eva sadhu54) and as rulers were treating all religions with equal respect. And as and when gifts were made by the kings or feudatories, the lithic or copper plate records stating such gifts leagally, would simply begin with the most popular Jinastuti as: Srimat parama gambhira Syaduadamogha tanchhanam I Jiyat Trailokyanathasya sasanam Jina sasanam II' There is generally the mention of the name of a certain jainacharya, sometimes his profound learning in Jaina religion and philosophy and his spotless life commanding reverence from all and occasionally his guru parampara, besides the purpose/s for which the grants were made and infrequently the name of the person who got constructed the Jinalaya. There would be no particular reference to the grateness of the Jaina dharma or obeisance to a particular Tirthamkara, by the donor etc. It is in this context, the magnanimous attitude of the early Kadambas Arhat vacana, July 2000

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towards Jainism and their sincere praise of the Tirthamkaras and of certain practices, by way of contrast, appear unique. Out of their 53 records, of course, 22 state about the brahmadteyas, 12 about the grants to jinalayas at Palasika, Kalavanagana Triparvata and Asandyaluru, and two, to the Buddhist Siddhayatana, a Vihara and three, to the temples. Discussion In History, these facts need particular attention. For, it is generally said that Jainism and later Buddhism emerged as active reactionary religious sects to the prevalent Vedic religion, particularly towards the existence of god - head i.e. Brahma elaborately spoken in the Vedas as the creator, the Preservor and the Destroyer of the Universe, Vedic ritualism involving animal sacrifice to please the gods and to earn their grace for the final liberation of the soul from the mundane ties. Further, they rejected the Vedas, as the ultimate pramana. Especially, the former advocated Ahimsa (non-violence) to the core as the cordinal principle and exclusive insistence on self-effort for attaining the final release of the jiva from the worldly bondage without ritual, which is possible by any one. The devout followers of the Vedic religion described the two sects as atheistic. In course of time, there were more or less constant frictions all through the centuries between the two sometimes each criticising and at times ridiculing with animosity the other and each claiming superiority over the other. Of course, some religious works of the historical period of these sects do reflect such conditions prevailing here and there but not to the extent and throughout as is generally believed or supposed. In particular, the above facts would go against such prevalent views. Let us try to examine this aspect to know what, in reality, is. 1. Let us review teh records to ascertain if there is any indication that the Kadambas were in any way obliged to some important Jaina persons of eminence who could so profoundly influence and make them express devotionally their reverence to the so called atheistic religion critical of the Vedic tradition. Kakustha Varma is said to have made the land grant to Srutakirti, the senapati for the worship in the Jinalaya of which the latter was in charge, for atmastaranarthaim". Naturally, therefore, there is nothing strange or special if the king had expressed reverence to Adinatha Tirthamikara at the time of making the grant in the light of the particular event. And this is personal. Similarly, Ravi Varma's grant to the Jinalaya in Halshi, was for 'punya vridhyartham':56 And the purpose of Banu Varma's gift was for 'bhutim ichhata'. All these are just normal and do not imply any unusual significance. Further, these may also be individualistic. But what is particularly noteworthy is the special interest, earnestness and reverence expressly and characteristically evident 42 Arhat vacana, July 2000

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in their actions for the celebration of the Jaina festivals and appreciation of the Jaina practices, consistently by most of the kings from Kakustha Varma onwards. Yes, like any other king of his times or the subsequent periods, elsewhere Ravi Varma did make gifts to the Jinalaya, at the request of Jajakirti, the pratihari. And with this, generally, ends his action and it was upto the receiver of the grant to do the rest dutifully and honestly as per the terms and conditions governing the grant. And in the event of failure or violation in the implementation level, then the king or the administrator in charge would interfere. This is normally the case anywhere and anytime. Ravi Varma was a very able and strong king who carried his arms as far as the Narmada58 valley. And there is no indication that in his military exploits he was in any way specially assisted or obliged by Jaina officers or acharyas so much that he was inclined to make extraordinary declaration in the matter of the celebration of the Jina Mahima Asthanhika puja'. This becomes more distinct and sharp when considered in the light of the grants made to the other religious shrines of the Buddhista or Saiva. In his 34th regnal year, at the instance of Haridatta, a distinguished and prominent merchant, the king gifted land to Aparajita Siddhayatana and Bauddha Samgha in Asandi. Again, at the request of Chitrasena Mahakella of the Kekaya family, his feudatory, he made grant of land from Kanasa Pukkolli in Napitapalli to (Bauddha) Arya samgha in Ambudvipa i.e. Haigunda in the Sharavati river in Honavar taluka, Uttar Kannada district. It may be recalled here that the princess of this family was the consort61 of Mrigesa Varma, the king's father. And in the 35th regnal year, at the request of his trusted Nilakantha, the amatya for health, he gave lands in charity to the Mahadeva temple got built by the former. Also, it should be noted that for the early Kadambas Mahadeva 2 (Siva) was probably the family deity, as could be gleaned from the Talagunda pillar inscription in which Siva the god, is picturesquely and beautifully described : Jayati Visvadeva samghata nichitaika murttihssanatanah Sthanurindu rasmivichchhurita dyutimatjjatabhara mandanah.' But in none of these occasions, there was anything, special in the statements of the records about the respective religions, but just normal and nowhere there is any special praise with express devotion to the Buddha the great or the god, Mahadeva. The invocatory verse or the expression, is just usual. 2. From the records, it is abudantly evident that the Kadambas right from the childhood, were learning, practising and following their religion, tradition consistently throughout, with earnestness, faith and steadfast devotion. They were highly learned and profound in their study of the Vedas, Vedangas, Dharmasatras, the Mahakavyas etc. The Vedic tradition, they followed by inheritance, Arhat vacana, July 2000

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was intrinsically enormously rich in profound philosophy of the fundamental universal truths and sublime values that are even today appreciated the world over. By varna, they were brahmanas and by study, training and practice, srotriyas commanding socially high respect and position. Neither, therefore the dearth of values in, nor the poor understanding of their tradition, nor the lack of the prescribed practices and regular study, nor their social rank that made them gradually to look upon the values and principles of the Jaina religion as great. Considering all these facts, we have to look for their regard and appreciation of the so called atheistic, heterodox religion that is said to be highly critical of the Vedic religion, in the precious basic values of the Jaina religion as such. Again looking into the records, it is apparent that in Halshi, there were Jaina munis and acharyas of the Nirgranthas, the Kurchakas, the Svetapatahas and the Yapaniyas, leading absolutely clean, noble and exemplary spiritual life, exerting profound impact on the society threat. Halshi was the second capital of the Kadamba kings, that was frequently visited by almost every one of them. They made liberal grants to the Jinalayas got built by some important persons there. And Kadamba Mrigesa Varma himself, caused to be built an Arhadayatana, there. Thus they could have close access to the Jaina yatis there and probably listen to and discuss with them the religious and philosophical discourses especially on the fundamentals such as the Syadavada., the principle of ahimsa and logical emphasis on the principle of exclusive self- endeavour in the pursuit of the final liberation of the self from the ephemeral worldly ties, etc. Now, as kings entrusted with the responsibilities of protection of the kingdom and maintenance of law and order in the traditional society as well as a frame of mind characterised by tolerance, magnanimity and appreciation of the best in all, and being themselves profound scholars with rich heritage, could with an open mind, understand the non-sectarian Jaina religious values and tenets as great and come out with sincere appreciation, on their own. unbiased and without being influenced and at the same time unswering from the path of their tradition. In turn, all these would strikingly display the intrinsic greatness of Jainism that was in course of time, realised by people of distinct merit and status. There was therefore a warm and friendly relationship between the Srotriya brahamanas and the Jaina communities much in opposition to what is generally said in History as stated above in the Kadamba kingdom ; but perhaps elsewhere occasionally intellectually warring with each other in their philosophical disputations. If this interesting facet of our culture in History and rare model provided by the early Kadambas, could be known and practised to day in our society much 44 Arhat vacana, July 2000

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afflicted with communal disharmony, is there anythng better for the good of the society? References and Notes - 1. Gopal, B.R., Corpus of Kadamba inscriptions, Vol. - 1, Kadamba Institute of Indian Studies, Sirsi, Uttar kannada, 1985. 2. ibid, p. 13. 3. Epigraphia Carnatica, Vol. - VII, Part - 1, Inscription (Ins.) no. 14 4. Gopal, B.R., Op. cit., Ins. no. 3, p. 9, no. 8, p. 31 5. Ibid, Ins. no. 3, p. 9 6. Krishnana, K.G., Uttankita Sanskrit Vidya Aranya Epigraphs, Vol. II, Uttankita Vidya Aranya Trust, Mysore, Ins no. 15, pp. 39-41, 1989 7. Chidananda Murthy, M., Kannada Sasanagala Samskritika Adhyayana, University of Mysore, pp. 11, 86 and 159, 1966 (Second Edition) 8. For instance, the famous Commanderas-in-Chief, Bankeya arasa, under Amoghavarsha Nripatunga, the Rashtrakuta emperor, Hulla under Narsimha I, the Hoyasala king, Irugappa under Harhara II, the Vijayanagara king etc. 9. Gopal, B.R., Ibid, Ins. no. p. 12 10. Ibid, Ins. no. 11, p. 43 11. Ibid, Ins. no. 23, p. 84 12. Ibid, Ins. no. 25, p. 99 - 100 13. Ibid, Ins. no. 35, p. 130 14. Ibid, Ins. no. 31, p. 116 15. Ibid, Ins. no. 39, p. 145 16. Ibid, Ins. no. 17, p. 62 17. Ibid, Ins. no. 34, p. 135 and 39, p. 145 19. Ibid, Ins. no. 3, p. 8 20. Ibid, Ins. no. 13, p. 50 21. Ibid, Ins. no. 36, p. 133 22. Ibid, Ins. no. 37, p. 140 23. Ibid, Ins. no. 8, p. 30 24. Ibid, Ins. no. 24, p. 93-94 25. Ibid, Ins. no. 24, p. 94 - 95 26. Ibid, Ins. no. 18, p. 64 27. Ibid, Ins. no. 29, p. 108 28. Ibid, Ins. no. 29, p. 109 29. Epigraphia Carnatica, op. cit. 30. Ramesh, K.V., Inscriptions of the Western Gangas, Agam Prakashan, Delhi, Ins. no. 25, p. 102, 1984 31. Ibid 32. Ibid Arhat vacana, July 2000 45

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33. In many of the inscriptions, the Gangas are stated to be 'Devagurudvija pujitaya' 34. Almost every inscription opens with invocation to Padmanabha, one of the forms of Visnu 35. Ibid, Ins. no. 10, p. 35 36. Ibid, Ins. no. 10, p. 35 37. Ibid, Ins. no. 19, p. 72 38. Ibid, Ins. no. 27, p. 106 39. Ibid, Ins. no. 159, verse 44, line 136, p. 504 40. Ibid, Ins. no. 3, p. 8 41. Ibid, Ins. no. 21, p. 82 42. Ibid, Ins. no. 6, p. 21 No. 157,p. 488 No. 158, p. 492 43. Ibid, Ins. no. 1, 2, 3, etc. No. 155, p. 481 44. Ibid, Ins. no. 1, 2, 3, 4, etc., etc. 45. Ibid, Ins. no. 155, 12, 14, 17, 35, 36, etc. 46. Ibid, Ins. no. 27, p. 106 47. Ibid, Ins. no. 71, p. 253 48. Ibid, Ins. no. 106, p. 325 49. Ibid, Ins. no. 48, p. 185 50. Ibid, Ins. no. 48, p. 185 51. Ibid, Ins. no. 35, p. 136 52. Ibid, Ins. no. 35, p. 135 53. Ibid, Ins. no. 71, p. 253 54. Krishnana, K.G., Op. cit. 55. Gopal, B.R., Op. cit. no. 3, p. 9 56. Ibid, Ins. no. 22, p. 29 57. Ibid, Ins. no. 18, p. 62 58. Ibid, Ins. no. 20, p. 71 59. Ibid, Ins. no. 20, p. 71 60. Ibid, Ins. no. 26, p. 103 61. lbid, Ins. no. 15, p. 56 62. Ibid, Ins. no. 21, p. 75 - 77 Received - 14.8.97 A6 Arhat vacana, July 2000

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ARHAT VACANA Kundakunda Jnanapitha, Indore Vol. 12, No. 2, July 2000, 47-54 RIGHTFUL EXPOSITION OF JAINISM IN THE WEST N. L. Jain Preliminary Remarks I have utilised the occasion of presentation of my paper on 'The Concept of Zero in Jaina Texts' at the IVth International Conference of Mathematics, Maebashi, Japan to visit the U.S. and Canada. Many learned Jaina saints, Bhattarakas and scholars have been going to west for many years promoting Jainism as a world religion through their lectures and practices. Many impressive narratives on these activities are published in Jaina papers here and abroad. My interest lay in learning the effect of these tours on western non-Jaina and scholarly world. Accordingly, I visited the religion or religious studies departments of many universities, their libraries and public libraries. I also met many faculty members of these departments. I learnt that there are numerous religious studies departments in universities abroad and also there are large number of students in them. Despite this, there was hardly any knowledge about Jainism and its literature among them. There was virtually no Jaina literature there (except in Austin.TX.). However, there are courses on World's Religions and we could find many text books on this subject written by competent teacher scholars. The students got the knowledge of Jainism through these books only. I read about 25 of these books written between 1889 and 1999 (Two of them are published in India). They describe Jainism in four to twenty four pages including some pictures of architectural importance. I was surprised to read contents about Jainism in them. I could feel that there are many wrong conceptions about it among most of the scholars and therefore students also. If such descriptions are read, the new generation will have negative opinion. (This does not mean that all the books have similar descriptions. Some books have good analytical descriptions like the OUP books of 1996 and 1997.) The reason for this could be that our literature has neither reached the authors nor the publishers. Also, whatever has reached them, it is either indirect or traditional which have led them to present it the way they have done it. Of course, this indicates the lop-sided studies of these scholars. I do not know whether any attempt has been made to remove thses types of conceptions. How, otherwise, the same would have been expressed even in the books of 1999. I also felt from all this that the western world remains immune to these yearly lectures and expositions Director - Jaina Kendra, Rewa-486 001 (M.P.)

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by about two dozen saints and scholarly people. The appreciation of a system by others has a better promotional effect rather than self-praise. Many books like 'Seven Systems in Indian Philosophy' (Trigunayat) and The World Religions Reader' (Rutludge) do not contain even any description about Jainism. Of course, Sikhism and its literature finds place everywhere. Many authors still state Jainism and Buddhism as reformatory forms of Hinduism and they describe them in a single chapter. Even many Indian scholars in religious studies departments there do not agree to Jainism as an independent religion. The resident Indian Jainas also do not seem to attempt to remove these incorrect concepts in their books. This is the case even with the books, 'Jainism in North America' (1996) and 'Conquerors of the World' (1998). A similar situation was pointed out by S. K. Jain in U.K. and Europe while he was a visiting fellow there in 1992. Dr. Johrapurkar and Jain also felt the same way much earlier with some suggesions. As a result, there is need for purposeful exposition of Jainism on global basis. Accordingly, we require to collect books, text books, general books and reference books publishing during say, half the century in different important languages and serialise the lopsided or incorrect views in them and try to prepare a multi-faceted book refuting them logically and send it to the authors and publishers so that they may modify their views in the next edition of their books. I shall describe here only some points for proper refutations. Concepts about Jainism in Many Books of World Religions in the West The various concepts described in these books may be classified under many cateries. A. General Conception about Jainism 1. Barring few books, most books still point out Jainsism (and Buddhism too) as a reformed form of Hinduism. They have been developed as a revolt against vedic tradition. Jainism is a minority section of Hinduism. (Thrower, Hopfe, Munroe, Kaufman etc.) 2. Jaina sect is a strange one and it is understood difficultly. 3. Jainism does not seem to be as attractive as Buddhism because the Jainas texts are tasteless and difficult. They are not understood by all. 4. According to Toynbee, Jainism is highly self-centered. The self-centeredness is an intellectual and moral error. It creates egoism. That is why, it could not undergo expansion. 5. According to Basham and Scheitzer, Jainism is basically selfish and negative. Its concepts of Arhat and Tirthankara are based on selfishness. They are Arhat Vacana, July 2000 48

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not all - welfarist as the concept of Bodhi - Sattva. Despite this, Thrower agrees that the negative tendency has two positive effects: (1) Satisfaction of curiosity about the knowledge of the fine entities and (2) knowledge of external and internal world. These are also important achievements. 6. The Jaina thought and practices are extremist. The concepts of theism, devotionalism, austerities and non-violence and forms of extremism. In fact, the western world feels strange to think atheistic as a form of religion. It questions about this point. This type of system is the most difficult path for the progress of life and beliefs. 7. Prof. Munroe opines that the western religious systems are more organised than the Eastern ones. 8. Prof. Hutchinson opines that the Jaina tenets are unworldly. This is not a religion for the world. However, it requires thinking why it is a living religion even today. The hedomist west gets a shock by Jaina tenets. Some authors have assumed it to be the religion of Salvation and austerities. The naked sainthood is essential for infinite bliss. 9. B. Origin of Jainism and Biography of Mahavira Many books published upto 1995 have stated Mahavira as the founder of Jainism. Some authors, however, refer to the tradition of ford makers. Some books have stated Mahavira as the historical founder of Jainism and they keep silence on its earlier history. Some authors have stated that Mahavira gave Jainism a more positive form (Celibacy, penitential retreat etc.) than Parshvanatha and he was renovator, modifier and time-tuner of Parsava system. Despite the opinion of Dr. Rice and Dr. Zinmmer that Jainism existed (though under different name of Nirgrantha) in pre-Aryan (1700-2700 B.C.), these authors seem to be lopsided. Almost all the books have biography of Mahavira based on Kalpasutra (Foetus transference, marriage, one daughter, divine cloth etc.). Some authors agree to some miracles in his life. However, his biography is not as marvellous as Christ, Mohammad and Buddha. That is why, most western scholars state his biography as unattractive, formal, less reliable and legendary. On the one hand, these authors agree Mahavira to be a staunch austerite, adventurous, deep philosopher and capable organiser (of four fold order), on the other hand, they state him a sage engaged in extremely tormenting and inconscientious harsh austere life. Though Jainism is said to be naturalistic, the descriptions of his foetus transference etc. are stated to be super-natural. They seem to be more legendary. His period of 540-468 B.C. is said to be better historical than 599-527 B.C. Arhat Vacana, July 2000

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On this basis, he is given contemporariness with Buddha, Confucious, Lai Tse and Zermia etc. Similarly, he had seven other contemporary heretic scholars. Many books have a number of mistakes about his life like (1) his place of birth (Patna), (2) age of initiation (28 yrs.), (3) acceptance of only peacock-feather broom (Pichhi) and (4) 70 years of fourth aeon remaining after Mahavira's salvation. Almost all the authors have stated the harshness of austerities as sermonised by Mahavira. These are extremes. However, his philosophic concepts are fundamental and adventutous. He was a wrestler of spiritualism and escapist from the physical world. His sermons were generally meant for the minority of followers (monks). C. Jaina Tenets : (1) Ethics and Practices The Jaina society may be classified in two categories - (1) Majority (laymen) and (2) Minority (monks). The monks practices are generally taken as model. In contrast, the conduct of laymen is practical. Currently, a third category intermediate between the two has also come to exist. Its conduct is nearly monk - like (but it has some freedoms like going abroad etc.). All the laymen have six daily duties. The detail worship is prominent among them. This creates a positive mental state. Fynes, Hopfe and others have described it on the basis of Svetambara system and no Digambara process has been mentioned despite Jaini's book. (1979) Most of the western scholars presume Jaina tenets as tenets of austerity and salvation. Many authors upto 1995 have postulated them to be following detachmental path where the life and the world are negated and there is an idea of escape from both the corners. It is pessimistic towards life and the world and discourages every type of activities. Its ethics and practices are based on this concept. The Jainas are like Quakers - worshipper of peace and satisfaction. But their five principles of non-violence, non-false speaking, non- stealing, no - sex and non-attachmental possession are indicative of the tendency of the negation. Prof. Hopfe states that the laity generally observes the first three as far as possible but there is laxity in observing the last two. However, the monks and nuns do observe them fully. Secondly, all those five concepts have no boundary. They apply to all the living creatures. Prof. Schweitzer has said that these concepts are not the basic concepts of the Jainas. They are originated from their detachmental ideology which promotes inactivity in life. The Jainas talk about compassion etc. so that they may become detached from the world. What is the purpose there for others for them? They accept the passionate in activity and negate the sympathetic assistance for others. It is due to this that the Jaina ethics /practices promote individualism and egoism. 50 Arhat Vacana, July 2000

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(Acarya Rajnisha had also similar thoughts.) According to Basham also, the Jaina ethics and practices are basically negative and selfish. They are individualistic rather than socialistic. That is why, the life style of Jainas is controlled by harsh rules. This is the secret of longevity. Despite this the Jaina tenets do not offer permanent happiness without monkhood. This is in contrast with other religions. All the above five principles of the Jainas are the same for both the laity and monks. However, their total observance is there in the monkhood only. (Many scholars discussed the effect of the principles of non-violence in terms of the life-style of the Jainas in the form of vegetarianism, environmental preservation and non-involvement in violence-involving professions. It has also influenced others systems too). Despite this, Prof. Noss opines that the Jaina. ethics detaches us from evil actions and promotes the overall happiness. Not only this, the harsh austeritic life has also an indirect effect of moving towards welfare of all and the self. Despite the ethical code of the Jainas being individualistic, it accepts the self as the maker of own destiny. It is not, therefore, incamationist. Its torch bearers are not bestowers of fortunes. But their remembrance serves a source of direction and encouragement. That is why, the temples, worship and prayers have no value for the Jainas. Despite the fact that their fundamentals are easily comprehensible, their elaboration and philosophy is not simple to be easily understood. (2) Ontology (Metaphysics) The ontology of Jainas is dualist (living and non-living) and pluralist (six physical realitites, nine spiritual categories, seven spiritual reals etc.). The scholars have opined that it is a realistic ontology. It has an object of acquiring salvation by breaking away the combination of the living and non-living (karmas).. The relationship of these entities through Karmas is very interesting. Their non-living world is atomistic. Generally, Jainism is not deterministic because of its realistic nature. However, it is naturalistic and athestic where there is no positivism. It seems that man was initially athestic. That is why Carvakism is said to the oldest (Thrower). The Jainas do not admit actorship of God but they admit capacity of Godhood in every living being and hence, they are poly-theists. It is due to this that they could not be popular like the Carvakas. The Jainas are not purely devotionalists like the Muslims or Christians. They admit the triad of right knowledge, faith and conduct. It is because of this multi-dimentionsim that they have been surviving since hoary past. The western world is not ready even to accept any atheist system as a religion. (It is not even prepared to accept the anti-theist logic). The Jainas are Karmists and Aureolists. (This is the result of their psychological Arhat Vacana, July 2000 51

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understanding.) These principles are also infested with pessimism. But these are the specific principles of the Jainas which serve as a spiritual glue for the living -non - living combination. Rice has opined that Jaina ontology is totally pessimistic. It starts from hylozoism and goes upto Godhood for all. He admits the tetrad of love, compassion, happiness and peace of the Buddhists as positive (but does not even mention the tetrad of friendship, compassion, happiness and naturality of the Jainas.) They even call the positive principles of the Jainas as leftist. The concept of cyclically devolving and envolving world also makes a man a bit under trouble. Their logistics and epistemology is fine but complex. Their theory of seven-fold predications also confuses the western mind. However, it is not consistent with determinism. (Mention of stand pointism is rare). D. Jainism and Women There are three times as many nuns (Sadhvis) as male monks (Fynes). However, their level is taken as inferior to monks. In Svetambara tradition, women may have salvation while there is no salvation for them in Digambara tradition. (However, it is the nuns who have preserved the traditional Jaina practices and rituals.) E. Jaina Religion : Social Religion It is agreed, in general, that Mahavira was an excellent reformer and awakener of contemporary society. However, most authors do not seem to admit as a social religion because the general tendencies of society are heterodox with their principles. Moreover, the individualistic principles do not apply to society (like the macro world theories to micro-world). According to Schweitzer, there are no principles useful for society in Jainism. However, if there are any, they have come from Hindu Religion. F. Jains Literature Many authors have mentioned the Digambara/Svetambara literature. However, Basham has clearly mentioned it to be tasteless and scholarship-showing. G. Erronsous Statements 1. Almost all authors admit origination of the two main schisms in the first century C.E. They also mention about them. The non-idolator Sthankavasi sect is also sometimes mentioned. But Terapantha of Svetambara and Terapantha of Digambaras generally do not find mention. The Jainas are generally found in every part of India. However, most authors have pointed Digambaras to exist in south and the Svetambara in north. Arhat Vacana, July 2000

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(It is probable that the concept of theirs might be with historical perspectives. They have, generally forgotten central, eastern and western India (Mumbai, Ahmedabad, Delhi, Jabalpur, Calcutta, Dimapur etc.) 3. The Svetambara have been stated to be more liberal and popular (on the basis of some of their tenets) than the Digambara (stated as conservative). 4. It is only women who undertake religious fastings. Also, it is only the males who participate in bidding. 5. Generally, there is no mention of holy places in terms of salvation and miraculous places. However, Pavapur, Sammedshikhar (and Kailash also) find rare mention. Of course, Mount Abu and Shatrunjaya (Sharvanabelgola * also) find mention due to their art/architectural valus. 6. Dr. Kaufman has stated that the Jaina images are different from and unattractive than Buddha images. These do not express the compassion and softness on their faces. When they are adored and ornamented, they look fierce. 7. Almost all authors have expressed holy death process as 'self starvation'. . 8. The Jainas have abandoned the theory of nakedness for salvation and many Digambaras have adopted cloths while monks. 9. The Jainas do not have harsh spiritual practices like the Hindus. However, the practices of hair plucking, harsh postures, meditation under heat, fastings (Mahavira had approx. 4000 fasting days out of 4380 days in 12 years) and the like are extremes and non-conscientious activities. Rev. Murray opines that alms - begging and tasteless foods are also such activities. CONCLUSION: It will be clear from the above as to what type of lop-sided and denatured concepts about Jainism are there in the Western academic world even at the end of 20th centrury. About 70% basic tenets of Judaims and Christianity are negative in charecter but they are not taken in that way. However, the Jaina tenets are called negative and secondary. Similarly, it is not proper to call Jainism as a religion of monks only on the basis of some earlier texts. Many of its texts contain liaty practices for worldly welfare. The male and female liaty are the important components of four-fold order of the Jainas and it is on them that the institution of monks and the order has become so much long - lived. The Jainas are also credited for their non-violent professions (like banking, textiles, transport, computers, jewellery etc.) and rigid spiritual practices. It is therefore, necessary to prepare a book through the serious Jaina scholars to scholarly refute the above mentioned (and many others involving Arhat Vacana, July 2000

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philosophical principles also) opinions. The institutions involved in promotion of Jainism abroad should come forward in this project. To prepare such a monograph, one will have to compile various points mentioned in western books published in the last fifty years (as suggested earlier) and analyse them to present the currect picture of Jainism. One will have to abandon the status quoist concepts and to elaborate the dynamism, positivity and enormous capacity of happiness promotion of Jainism. It is hoped that some national and international Jaina Institutions will come forward leading to the rightful exposition of Jainism on global arena. Some of the suggestions of S.K. Jain may also be taken care of by them. REFERENCE BOOKS 1. World's Religions, Ed. - Stewart Sunders et.al., G.K. Hall & Co., Boston M,A.-02412. 2. Religions Encyclopedia -2, Sheff & Hazing, 1889. 3. Paths of Faith, John Hutchinson, MeGraw Hill, 1969. 4. The Wonder That Was India, A.L. Basham, MLBD, 1960. 5. Man's Religions, John B. Noss, McMillan, London, 1970 6. History of Indian Philosophy, Frauwalnar, MLBD, 1973. 7. Religions in For Dimensions, Walter Kanfman, Visual Books, NY, 1974. 8. Ten Religions of the East, Edward Rice, Four Whites, NY, 1978. 9. Alternative Traditions, James Thrower, Martin Pub., Hegue, 1980. 10. A Historians Approach to Religions, A Toynbee, OUP, 1956. 11. Great Religions of India, Br. Alexander Duff, 1980. 12. Fredman Handbook of World Religions, Fredman, 1982. 13. World Religions ; Eastern Religions, Fact on File Inc., 1983. 14. Indian Thought and Its Development, A. Schweitzer, Boston, 1957. 15. The Elaide Guide to World Religions, Harper Collins, NY, 1991. 16. World Religions, Walter Mathews, St. Paul, 1991. 17. Religions of the World, Lewis M. Hopfe, Maxwell Merilla, McMillan, NY, 1994. 18. World Religions : Eastern Traditions, OUP, 1996. 19. Elements of World's Religions, Liz Flower, Element Book, Shaftesbury, U.K., 1997. 20. Oxford Dictionary of Religions, John Becker, OUP, 1997. 21. Illustrated Ency. of World Religions, Element Books, Shaftesbury, 1997. 22. A History of World's Religions, David S. Noss, Prentice Hall, N.J., 1999. 23. World Religions, J. Flower, Sussex Ac. Press, Brighton, U.K. 24. The World Religions Reader, Rutludge, 1998. 25. Jainism in America, SAB Kumar, Missisauga, Canada, 1996. 26. Conquerers of the World: Jainism, Natubhai Shah, Sussex, UK, 1998. 27. Worlds Religions : An Introduction, Charles A. Munroe, Pronethus, 1995. Received - 4.11.99 54 Arhat Vacana, July 2000

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Vol. 12, No.-3, July 2000, 55-63 ARHAT VACANA Kundakunda Jnanapitha, Indore JAINISTIC & SCIENTIFIC ANALYSIS OF EXTRASENSORY PERCEPTIONS OF SHRI ASHOK DUTT Muni Nandighoshvijay * Someone spoke, Shri Ashok Kumar saw a mass of variously gliftering colourful energy particles. Besides/Moreover, he saw various kinds of coloured energy particles emerging from living and nonliving objects. Also, he sometimes saw living objects absorbing coloured energy particles from the surrounding atmosphere. In his article 'The Secrets of The Alphabet and The Incontation - Sound' in the October - December, 1992 issue of the Farbus Quarterly, he has expressed some of his experiences about sound. I was very much delighted to read the article entitled 'The secrets of the Alphabhet and the Incontation - Sound'. His experiences are much in keeping with the Jain view of reality. We shall analyse them later on. Let us first get acquinted with the belief of modern scientists regarding sound. Generally, scientists believe that both sound and light are in the form of waves. Of course some phenomena of light and especially the phenomenon of photo-electric - effect, can be explained only by accepting that light is in the form of particles. Generally, scientists call these particles photons. They were first called 'Quanta' by Einstein and the science that deals with them, is called quantum mechanics. Light' is of two types - 1. Visible light and 2. Invisible light. Invisible light (.e. some electromagnetic waves) are also of two types - (1) that which has less/low frequency and greater wave length than visible light and which is known as infra red waves and (2) that which has greater/high frequency and small wave - length than visible light and which is known as ultra violet rays. 2 The classification of sound is similar to that of light. Generally, the human ear can hear sounds with a frequency varying from 20 to 20,000. Sound is of two types : (1) audible sound with a frequency varying from 20 to 20,000 and (2) inaudible sound which is also of two types - (1) Sound with a less/low frequency than 20 is known as infrasonic waves, the elephant can hear infra sonic waves and (2) sound with a greater/higher frequency than 20,000 is called ultra sonic sound. With the help of sound waves of this type, the urine stone is reduced to powder and removed without a surgical operation. In short, the scientists of today believe that sound is entirely in the form of waves. * Shwetambara Jain Muni, Clo. Dr. Anil Kumar Jain, B-26, Surya Narayan Society, Opp. Visat Petrol Pump, Ahmedabad-380 005

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They believe that electromagnetic waves behave like waves in certain circumstances and in other circumstances they behave like particles. Thus modern science and scientists accept the dual nature of light. On the other hand, the experiences or extrasensory perceptions of Shri Ashok Kumar Dutt prove that light, the electromagnetic field (Which is called aura of objects), mind, thoughts and sound - all these are in the form of matter i.e. pudgal or the masses of subtle particles i.e. the most micro atoms/particles and this fully supports the jaina philosophical view. According to Jaina philosophy, there are only six kinds of fundamental substances in the whole universe. They are - 1. Soul. 2. Matter, 3. Space, 4. Time, 5. Dharma (The medium for motion) and 6. Adharma (The medium for rest). Some Jaina philosophers regard time as a substance and some do not. Of these all substances, five substances otherthan matter are formless. Only the matter (pudgal) has a form. In combination with element matter, the element soul seems to have a form. Jaina philosophers mention that the matter has the characterstics namely colour, smell, taste and touch. The subtlest part or atom of an element matter, which by any instrument could never be divided in the past, can never be divided in the present and is never going to be possible to be divided in the future, is called an atom. Though, in modern physics, the subtlest indivisible part of a substance is called an atom (paramanu), it can be divided into sub-atomic particles namely electrons, protons, neutrons, quarks etc. It is therefore, not proper to call it a real paramanu (atom). An atom (paramanu) has a coulour, a smell, a taste and two touches. It means that it has a form. But it is so subtle that it cannot be seen with the naked eyes, nor can it be seen with any instrument such as an ul modern electro-microscope. It can be seen with the eyes or an instrument only after infinite atoms have gathered up in a mass. Grouping of infinite atoms have been classified by Jaina philosophers into eight types. Their names and uses are as under : 1. The audarika type of grouping i.e. vargana - Every unit of this type of Vargana (grouping)' has infinite atoms. Bodies of all living beings in the whole visible universe are made of it, except the bodies of hellish beings and celestial beings. According to Jainism, earth, water, fire and wind are also living beings and therefore, their bodies are also made up of units of this type of vargana. 2. The Vaikriya Vargana - Every unit of this type of Vargana has also infinite atoms (paramanus). But unit of this type of Vargana has many more numbers 56 Arhat Vacana, July 2000

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of atoms than the number of atoms in the former type of Vargana. Similarly, every unit of later type of Vargana has an increasingly larger number of paramanus (atoms), which are more and more subtle in form. Bodies of Gods and Goddesses i.e. divine beings and hellish beings are made of this type of paramanu - units (Vargana). Even human beings sometimes make another body of this type of paramanu - units (Vargana). 3. The Aharaka Vargana - Jaina monks who have attained a specific level of deep learning, use the paramanu-units of this type of grouping (Vargana) to make a crystaline body of the size of a close - fisted hand. 4. The Taijas Vargana - With the paramanu units of this Vargana (grouping), a subtle called taijas (vital) body is formed by every living being. Food is digested with its help. 5. The Bhasa Vargana - All living beings varying from those with two senses to those with five senses, celestial, human and hellish beings absorb the paramanu - units of this Vargana and transform them into expressed or unexpressed sounds and release them in the atmosphere. 6. The Swasocchwasana Vargana - Every living being inhales and exhales with the paramanu - units of this varagana. 7. The Mano Vargana - The minds of all gross five - sensed living beings (celestial, human, hellish and animals, birds etc.) are made of this type of paramanu-units (Vargana). Moreover, they are used in various processes of thinking. 8. The Karmana Vargana - The paramanu - units of this type of Vargana get transformed as auspicious or inauspicious karma i.e. karman particles and stick to the soul. They make a special type of subtle body named the Karmana body. In both of his articles, Shri Ashok Kumar Dutt shows that the groups of coloured energy particles are chiefly of the three colours - red, yellow and blue. But in the description of the element pudgala i.e. matter, Jaina philosophers show that they are of five colours - white, red, yellow, blue and black. In the subject of (art of) drawing, there are only three colours, besides the black and the white. The rest of the colours are made by mixing these colours. In the printing of coloured photos, red, yellow, blue and black colours are used. There are two types of smell - (1) good smell and (2) bad smell. There are five types of taste - (1) Bitter, (2) Pungent, (3) Astringent, (4) Sour, (5) Sweet. The saltish taste is not taken into account here, but the saltish taste is also sometimes counted in a taste. Arhat Vacana, July 2000

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There are eight types of touch - (1) heavy, (2) light, (3) soft, (4) hard, (5) cold, (6) hot, (7) smooth & (8) rough. 10 A single solitary atom has two types of touch - (1) cold or hot and (2) smooth or rough. Some paramanu-units made of infinite atoms have sometimes four touches. Some have all the eight touches. The first four of the eight types of Varganas shown above have all the eight types of touch. The last four Varganas of the eight types of Varganas shown above. have four types of touch. Having got this back ground information of the pudgala (matter), we shall now analyse the experiences or extra sensory perception of Shri Dutt. Chiefly blue particles seem to emerge from the sound of a conch-shell. It is customary to make sound of a conch-shell at the time of evening prayer in Hindu temples. It is said that the sound of a conch-shell removes turbidity/impurity and inauspiciousness of atmosphere and this is proved by Shri Dutt's experience mentioned above. Similarly, blue particles emerge from the sound of temple bell which is of the shape of a pyramid. Greater than one-third of the height of pyramids, domed temples and buildings of the shape of a pyramid, store blue energy particles. They have probably the highest energy and that is why fruits, flowers kept in the pyramid at one-third of its height just under its apex remain fresh for a long time and then they dehydrate but do not decay. A lot of research work has been done on this in the west and a number of books have also been written and published." Shri Dutt's extrasensory perception of pyramid substantiates this statement. Defining the word pudgala (GIC) (i.e. matter), Jaina philosophers say that a pudgala is something in which the processes of fusion and fission are constantly going on. refa Tufa sta fic:12 Shri Dutt's extrasensory perceptions show that red, yellow and blue particles constantly emerge from all living and non - living objects in the whole universe. It means that with a special attitude or power of his eyes he has seen the process of fission taking place in non - living paudgalic (material) objects, the process of disintegration of atoms of an object. He saw the process of fission with his eyes because it is faster than the process of fusion in the non-living objects. But when the same objects are placed in a pyramid, a refrigerator or a special type of atmosphere, the process of fission becomes slower and the process of fusion which absorbs blue energy particles, becomes faster. The process of fusion and fission are constantly going on in the human body too and it is clearly experienced by Shri Ashok Kumar Dutt. This perfectly substantiates the doctrines laid down by Jaina philosophers. Arhat Vacana, July 2000

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According to Shri Dutt, the red particles are the least energetic. Modern science also accepts this. When a sun ray passes through a prism, it is divided into seven colours and the colour spectrum, that is formed, the red rays - particles have least frequency and the violet rays/particles have the highest frequency. And according to the law of physics, the higher the frequency of rays/particles, the higher the energy of rays/particles. Rays with a low frequency than the frequency of red light i.e. electromagnetic waves having low frequency cannot be grasped by our eyes. They are called infra-red rays. Similarly, rays with a higher frequency than the frequency of violet rays or electromagnetic waves are called ultraviolet rays and they can also be not grasped by our eyes. Shri Dutt says that between non-living things and living things, there is an intermediate state of things. The non-living body after the death ; flowers and leaves fallen from trees and plants belong to this state. They first emit blue, then yellow and then red particles and then they dacay. Regarding food of monks and nuns of the Svetambar idolatrous sect, there is a rule that they can accept ripe fruits etc. after 48 minutes after they have been cut and juice has been extracted from them. Shri Dutt's experiences described above, reveal the secret of this rule. Generally, we believe that ripe fruits become lifeless soon after they have been cut. But as long as all the blue particles have not been emitted, they are probably alive and during emission of yellow particles, they are lifeless but they do not contain bacteria. But baecteria have already entered them when red particles are emitted. That is why fruits are fit to be accepted by monks and nuns only when they are in the intermediate state between the two states. Moreover, in cold places also, blue particles are more quantitative. The refrigerator is the best illustration of this. That is why fruits etc. in a refrigerator or in such places, remain fresh for a long time. They can remain alive there. In heat all fruits etc. decay and are soiled soon because in heat they quickly emit energy - particles. There are records of instances which show that dead bodies of human beings and animals buried under snow have remained fresh for thousands of years. That also substantiates this fact. Shri Dutt says from his experience that in nature, i.e. in places of natural beauty such as green vegetation, ponds, wells, river - banks etc., there are abundant blue particles near the bottom of the earth. Trees, palnts etc. emits blue particles in the morning hours. They emit yellow and blue particles during the day time and at night they emit red particles and absorbs blue particles. They grasp red particles in the morning. Students of science generally know that during Arhat Vacana, July 2000 59

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the day time plants, trees etc. absorb carbon-dioxide and emit oxygen. At night plants, trees etc. absorb oxygen and emit carbon-dioxide. This skows that oxygen has blue molecules and carbon-dioxide has red molecules. And it is a scientifically proved fact that oxygen has energy for vital functions and that is why whoever controls breath or takes deep breaths i.e. Pranayama, enjoys good health. Of course, this is an inference based on the extrasensory perceptions of Shri Dutt and it is in keeping with the contention of Jaina philosophy and it is probably nearest to truth. All cannot have such experiences because this is a gift of nature. We should not, therefore, underestimate it. Shri Dutt proposes to study the body from two view - points - 1. the subtle body and 2. the karana body. This will make it easy to understand the facts of colours. According to Jaina scriptures, the body is of five types - 1. the audarika body, 2. the vaikriya body, 3. the aharaka body, 4, the taijasa body and 5. the karmana body. All these five types of body have been mentioned earlier in the description of the forms of Varganas i.e. grouping of paramanu - units. Since they have a special relevance here, they are mentioned here again. Every living being has at least three bodies. In distinct circumstances, distinguished man have four bodies but never has five bodies at the same time. Generally, the living beings of physical world, namely, earth, fire, water, wind, plants etc. who have only one sense of touch and very small insects, i.e. micro organisms and other creatures which are classified by the Jaina biology into the two-sensed, three-sensed and four-sensed living beings, acquatic living beings such as fishes etc. beasts such as the cow, the horse, the elephant etc., the snake, the squirrel etc. and birds such as the sparrow, the crow, the parrot etc. which are called five - sensed have only three bodies each ; the audarika body, the taijas body and the karmana body. To their vaikriya body, they can give any form or shape, small or big. In the sense of modern science and scientists, it is called the desire body. Of all the living beings in the whole universe, only man can make a vaikriya body i.e. desire body, if he performs certain special type of knowledge, besides the audarika body of bones, flesh and skin, that is visible to naked eyes. But never can be simultaniously make both the types of body - the vakriya body and the aharika body. 14 Of the five types of body, the types of body intended to be described here are the taijas body and the karmana body. All living beings in the whole universe certainly have these two types of body. Of course, the living being who having emancipated from the bondage of all the karmic particles has attained 60 Arhat Vacana, July 2000

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salvation and has got liberation from the eight types of karma, has none of the five bodies and that is why he is called unembodied, This taijas - karmana body is called the vital body. The taijas body, which Shri Dutt calls the sbtle body, digests food and makes constituents of the gross body such as blood, flesh, fat, bones, marrow etc. The karmana body which Shri Dutt calls karmana body, determines various forms and structures of gross and subtle body. Both these types of body are very important. In paintings of Gods, an aura is painted behind their heads. It is a symbol of their divine quality. Really speaking, it is an effect of purity of their subtle/taijasa body. Other living beings and human beings also have such a bright round shape around their bodies, which is called an aura. Really speaking, this aura is a bio-electro-magnetic field. As every magnet has its magnetic field. So every living being has his field or effect. The aura of a human being depends on the purity of his taijas / subtle body and that again depends on the auspiciousness of material particles of karmana Vargana absorbed by the karmana body and their colour, smell, taste and touch. The absorption of auspicious and inauspicious material particles depend upon auspicious and inauspicious thoughts concieved by the mind. As a result, the intensity and purity/impurity of the aura depends upon the thoughts created in the mind. Shri Dutt calls the aura, the armour of energy. The mind which is now-a-days called the sixth - sense, is made of constituent units of subtle particles. Though Shri Dutt is not a Jaina, he seems to follow the contentions of Jaina philosophy. On one hand, this fact justifies the Jaina contentions and on the other hand, his extrasensary perceptions being true, convince the Jain community. Of course an extensive analysis as well as classification and research of his experiences, seems to be necessary and his experiences and similar experiences of others may open up a new field of research. One of the extrasensary perceptions wonderfully reflects the Jain philosophy of karma. He says that energy particles are encompassed in the armour of energy i.e. bio-electro-magnetic field. The subtle body absorbed them as food. It is necessary to analyse this statement from gross as well as subtle viewpoints. From the gross viewpoint, Jaina philosophers classify food into four types - 1. kavala ahara, 2. praksepa ahara, 3. loma ahara and 4. oja ahara. 1. Eating with mouth the food cooked in the form of morsels is called kavala ahara. 2. Giving energising substances or medicines directly into blood through injections or holes made in skin, when it is not possible to take food through the mouth, is called praksepa ahara. 3. Absorbing subtle particles of food and water from the atmosphere through short and small hairs on the Arhat Vacana, July 2000 61

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body, is called loma ahara. 4. Sperm of father and blood of mother taken by a child in the womb as food is called oja ahara. Speaking from a subtle point of view, according to the Jaina theory of karma, the soul grasps karma particles i.e. paramanu-units of karmana Vargana from the space points which are non-distant from the space - points in which he lives. 15 Then the soul incorporates them in his karmana body. Later on the soul somehow becomes inseparable from them. Does the extrasensary perception of Shri Dutt suggest loma ahara? Or does it suggest absorbtion of paramanu - units of karmana Vargana described from a subtle viewpoint? This cannot be unnderstood. Perhaps he did not think of making such a line of demarcation because it seems that it is impossible for him to make such analysis or classification of his experience without complete knowledge of the Jaina theory of karma. Regarding the armour of energy i.e. an aura, he says that the greater circumference of the aura, the greater its capacity for grasping the particles of energy and preventing them from being wasted or going away. It can perhaps be said that as the living beings develop spiritually, their energy-armour i.e. aura becomes larger, purer and clearer. That is why the aura of divine beings, Gods and Goddesses and of Tirthankara (paramatma devadhideva) is pure, clear and visible to the eyes. Non - living objects can also have such an aura. But it is not like the aura of living beings, which is stable and develops according to spiritual progress. Day by day, it becomes weaker and weaker and loses its lusture. When Deva have six months of their life - span left, their aura begins to lose its lusture, their flower-garlands begin to wither and their body becomes dirty. But these gods who are ekavatari, i.e. who are to take the next birth as a human being and are then to attain the final liberation, are exempted from this rule. Their aura becomes more and more lustrous and their flower - garlands do not wither. The intensity of the energy-armour i.e. aura or bio-electro-magnetic field, depends upon the capacity of mind and will power. As the will power of a living being becomes intense, his circle of aura becomes large and intense. Man should, therefore, make his capacity of mind/will-power intense by means of constant auspicious thoughts, prayers and worship of his God. In order to avoid unnecessary repetition, I have taken the analysis of Shri Ashok Kumar Dutt's extrasensary perceptions of sound and alphabet, along with the analysis of the article entitled The Secrets of Sanskrit Alphabet and Sound of Incantation.' Arhat Vacana, July 2000

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Contents - 1. Light is always in the form of electro-magnetic waves therefore, here 'Light' means electro-magnetic waves. 2. This is a general division or classification. More sub-divisions are described in the books on physics. 3. ajIvakAyA dharmAdharmAkAzapudgalA // 9 // dravyANi jIvAzca // 2 // kAlAzcetyeke // 39 // ajivakaya dharmadharmakas pudgalah 1 || 39 || (tattvarthasutra, Adhyaya-5) qui: geven: 11 5 11 rupinah pudgalah 115 II (Tattvarthasutra, Adhyaya-5) start: geel: 28 11 Sparsa rasagandha vamavantah pudgalah || 28 || (Tattva rthasutra, Adhyaya-5) 6. Commentary on the aphorism sparzarasagandhavarNavantaH pudgalAH // 28 // Sparsa-rasa-gandha-varnavantah pudgalah II 28 II (Tattvarthasutra, Adhyaya-5) 7. Vargana is a word of Jain terminology. It is used for a unit of atoms/paramanus. 4. 5. 8. Red, Yellow and Blue are the three original colours. All other colours are made by mixtures. 9. bhAvao NaM rAibhoaNe titte vA, kaDue vA, kasAye vA, aMbile vA, mahure vA, lavaNe vA / bhavao nam saibhoane titte va, kadue va, kasaye va, ambile va, mahure.va lavane va. (Pakhkhi Sutra Atapaka-6) vaNNa, kiNha nIlalohia haliDa siA // 40 // surahidurahI rasA paNa titta kaDu kasAya aMbilA mahurA / phAsA guru lahu miu kharasI uNha siNiddha rukkhaDA // 41 // 10. Received 4.3.97 - vanna, kinha-nila- lohia - halidda-sia. surahidurahi rasa pana tittakadu - kasaya-ambila-mahura. fasa guru-lahu-miu-khara-si-unha-siniddha-rukkhattha - dravyani jivasca 12 Kalascetyeke - (First Karmagrantha, Gatha No. 40 & 41) 11. The Pyramid Power by Max Toth & Gerge Nielsen. 12. Commentary on the aphorism zrufaanan umfamfannyque: ajivakaya dharmadharmakaapudgalah.II 1 II (Tatvartha sutra, Adhyaya-5) 13. See, 'Science Discovers Eternal Wisdom', by Munishri Amarendravijay Maharaj. 14. A detailed description of both these types of body is found in Siddhasena Gani's commentary on the Tattvartha sutra, Adhyay-2, Sutra-37 to 49. 15. egapaesogADhaM niasaghayaesao gahei jIo // 79 // egapaesogadham niasavvapaesao gahei jio. Arhat Vacana, July 2000 (Fifth Karmagrantha, Gatha No. 79) 63

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paramapUjya gaNinIpramukha AryikA zrI jJAnamatI mAtAjI kI preraNA se manAye jA rahe bhagavAna RSabhadeva antarrASTrIya nirvANa mahAmahotsava varSa tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha dvArA Ayojita akhila bhAratIya nibaMdha pratiyogitA viSaya : bhagavAna RSabhadeva kA bhAratIya saMskRti ko avadAna zabda sImA : 1500 zabda - aMtima tithi : 31 agasta 2000 vAMchita pratiyA~ : do pratiyAM TaMkita yA suvAcya akSaroM meM - puraskAra prathama - ru. 2000/- 10 dvitIya - ru. 1000/- 0 tRtIya - ru. 500/ - sAMtvanA puraskAra - samasta pratiyogiyoM ko sAMtvanA puraskAra sAhitya ke rUpa meM diyA jaayegaa| sabhI pratibhAgiyoM ko pramANa patra bhI diye jaayeNge| - pAtratA - ma.pra. ke vidyAlaya/mahAvidyAlaya/vizvavidyAlaya kA chAtra/chAtrA honA aavshyk| praviSTi ke sAtha chAtra/chAtrA hone kA apane vidyAlaya ke prAcArya/pradhAnAdhyapaka kA pramANa-patra avazya bhejeN| - praviSTi bhejane kA patA - DaoN. (zrImatI) vandanA jaina, saMyojaka - madhyapradeza prAnta 5- e, prophesarsa kAlonI, Agara mAlavA - 465 441 jilA zAjApura (ma.pra.) noTa : vibhinna prAntoM se cayanita nibandhoM meM se kendrIya stara para prathama, dvitIya, tRtIya kA cayana kiyA jAyegA evaM unheM pharavarI 2001 meM kendrIya stara para puraskRta kiyA jaayegaa| kendrIya saMyojaka DaoN. prakAzacandra jaina evaM zrI jayasena jaina (indaura) haiN| ma.pra. ke bAhara ke pratibhAgI kRpayA nimna pate para samparka kreN| DaoN. prakAzacanda jaina zrI jayasena jaina 91/1, galI naM.3, yA 201, amita apArTamenTa, tilakanagara, 1/1 pArasI mohallA, chAvanI, indaura-452001 indaura-452001 64 arhat vacana, julAI 2000

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arhat vacana kundakunda jJAnapITha, indaura) varSa - 12, aMka - 3, julAI 2000, 65 - 66 jainAgama meM prANAyAma evaM dhyAna -pArasamala agravAla* nayA stambha - Agama kA prakAza : jIvana kA vikAsa arhat vacana kI lokapriyatA evaM samasAmayika upayogitA meM abhivRddhi evaM isake pAThakoM ko jinAgama ke gUr3ha rahasyoM se sahaja paricita karAne hetu hama eka stambha 'Agama kA prakAza - jIvana kA vikAsa' prArambha kara rahe haiN| isa stambha ke antargata hama aise laghu zodha Alekha yA TippaNI prakAzita kareMge jisameM nimnAMkita vizeSatAe~ hoM - 1. jainAgama kA koI mUla uddharaNa avazya ho| 2. hamAre jIvana meM sIdhA upayogI ho| arhat vacana ke pAThaka isa sthala para apane jIvana ke vikAsa /sukha zAMti ke liye kucha prApta karane ke uddezya se isa aMka kI utsuktA se pratIkSA kareM va unheM avazya isase kucha zAMti mile| 3. jaina darzana ke koI kama pracArita yA dabe hue pakSa kI jIvana meM mahattA udghATita hotI ho| 4. navIna vaijJAnika anusaMdhAnoM ke pariprekSya meM mahatvapUrNa ho| uparyukta 4 binduoM meM prathama do Avazyaka haiM va zeSa 2 Avazyaka to nahIM kintu ho jAye / to acchA hai| -sampAdaka Aja isa vaijJAnika yuga meM va pazcima jagata meM dhyAna (Meditation) evaM prANAyAma (Breathing Excercise) kI zArIrika evaM mAnasika svAsthya ke AdhAra para mahattA bar3hatI jA rahI hai| ina viSayoM para darjanoM pustakeM amerikA ke eka sAmAnya se buka sTora para bhI dikhAI detI haiN| adhikAMza jIvanopayogI patrikAoM kA koI bhI aMka ina viSayoM ke kisI bindu ko chue binA pUrNa nahIM hotA hai| do prazna yahA~ upasthita hote haiM - AtmapradhAna jaina darzana ke Agama inake bAre meM kyA kahate haiM? jainAgama ke anusAra kyA hamAre jIvana meM inakI upayogitA hai ? isa lekha meM hama prANAyAma ke sandarbha me ina praznoM ke uttara dekheNge| kaI vyakti aisA mAnate haiM ki jainAcAryoM ne prANAyAma kA samarthana nahIM kiyA hai| udAharaNa ke liye AdaraNIya paM. balabhadrajI kI prasiddha pustaka 'jaina dharma kA sarala paricaya' se aisA hI lagegA ki jainAcAryoM ne prANAyAma kA virodha kiyA hai| 1 nimnAMkita zloka va kathana prANAyAma kA virodha darzAne ke liye sAmAnyatayA prayukta hote haiM - "prANAdyAmena vikSiptaM mana: svAsthyaM na vindati" 2 anuvAda : prANAyAma se vikSipta mana svAsthya ko nahIM prApta hotA hai| "prANasthAyamane pIr3A tasyAM syaadaatsNbhvH| tena pracyAvyate nUnaM jJAtatattvo'pi lkssytH||" 3 anuvAda : prANAyAma meM prANa (vAyu) ke rokane (Ayamana) se pIr3A hotI hai aura isameM ArtadhyAna saMbhAvita hai aura usa ArtadhyAna se tatvajJAnI bhI apane lakSya (samAdhisvarUpa zuddha bhAva) se chur3AyA jAtA hai| anekAnta darzana kI mAnyatA ko yadi hama eka-do zlokoM se hI samajhanA cAheM * Chemical Physics Group, Department of Chemistry, Okalahoma State University, STILLWATER OK 74078 U.S.A.

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to koI yaha bhI zloka batA sakatA hai ki jaina darzana meM to dayA - dAna ko bhI zubhabaMdha kahA hai va inako chur3Ane kI preraNA dI hai| kintu hama yaha bhI jAnate haiM ki aise kaI zloka hameM dekhane ko mileMge jahA~ sAdhaka ko prArambhika bhUmikA meM dayA - dAna ke liye preraNA dI hai| isI taraha AcArya zubhacandra ne jJAnArNava meM 30 veM sarga meM prANAyAma kA canda zlokoM meM RNAtmaka pakSa batAkara prANAyAma se bhI Age bar3hane kI preraNA dI hai kintu 29 veM sarga meM 100 zlokoM dvArA prANAyAma kA varNana kiyA hai, samarthana kiyA hai va mahimA gAI hai| udAharaNa - smaragaralamanovijayaM samastarogakSayaM vapuH sthairym| pavanapracAracaturaH karoti yogI na sndehH|| janmazatajanitamagraM prANAyAmAdvilIyate paapm| nADIyugalasyAnte yaterjitAkSarasya viirsy| 4 anuvAda : pavana ke pracAra karane meM catura yogI kAmarUpI viSayakta mana ko jItatA hai va samasta rogoM kA kSaya karake zarIra meM sthiratA karatA hai, isameM kucha bhI sandeha nahIM hai| isa pavana ke sAdhanarUpa prANAyAma se jItI haiM indriyAM jisane aise dhIra vIra yati ke saikar3oM janmoM ke saMcita kiye hue tIvra pApa do ghar3I ke bhItara - bhItara laya (naSTa) ho jAte haiN| __ isa sarga ke tIsare zloka meM prANAyAma ke tIna lakSaNa batAye haiM - pUraka (nAka dvArA vAyu bharanA), kumbhaka (vAyu ko rokanA) evaM recaka (vAyu chodd'naa)| dekhiye - vidyA lakSaNabhedena saMsmRtaH puurvsuuribhiH| pUraka: kumbhakAzcaiva reckstdnntrm|| Age ke zlokoM meM pUraka, kumbhaka evaM recaka kA vistAra AcArya ne kiyA hai| prazna yaha uThatA hai ki yaha virodha evaM samarthana eka hI AcArya dvArA eka hI grantha meM eka sAtha kyoM? uttara spaSTa hai - gRhastha kI evaM sAmAnya yogI kI bhUmikA meM prANAyAma upayogI hai kintu Age pahu~ce hue yogI kI bhUmikA meM zvAMsa bharane, zvAMsa rokane va zvAMsa chor3ane kA udyama karanA usake ucca stara ke dhyAna meM upayogI evaM Avazyaka na hokara bAdhaka ho sakatA hai| jahA~ dhyAna, dhyAtA va dhyeya kA vikalpa na ho vahA~ zvAMsa kI tarapha dhyAna dene kI bAta bahuta dUra raha jAtI hai| sArAMza yaha hai ki hameM hamAre AcAryoM kA pUrNa abhiprAya samajhakara hamArI bhUmikA ke anusAra Arogya va mana ko sthira karane meM upayogI prANAyAma ko apanAnA hai| yahA~ yaha bhI vicAraNIya hai ki Aja ke kaI prayoga yaha siddha kara rahe haiM ki aisA karane vAle bImAra kama hote haiM va unako davA kharca bahuta kama hotA hai| yaha kahane kI AvazyakatA nahIM hai ki jJAnI kI mAnyatA meM to trikAlIdhruva Atma tattva hI upAdeya hotA hai| sandarbha 1. balabhadra jaina, jaina dharma kA sarala paricaya, kundakunda jJAnapITha, indaura, 1996, pR. 257 2. AcArya zubhacandra, jJAnArNava, zrI paramazruta prabhAvaka maMDala, zrImad rAjacandra Azrama, agAsa, gujarAta, vi.saM. 2051, sarga 30, zloka 4, pR. 237 3. vahI, sarga 30, zloka 9, pR. 238 4. vahI, sarga 29, zloka 99 - 100. pR. 235 - 236 5. vahI, sarga 29, zloka 3, pR. 222 prApta - 4.5.2000 66. arhat vacana, julAI 2000

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TippaNI-1 1 arhat vacana kundakunda jJAnapITha, indaura jaina dharma aura vijJAna* - Ara.Ara. nAMdagAMvakara ** bhagavAna RSabhadeva janmajayaMtI samAroha ke pAvana divasa para tathA kundakunda jJAnapITha ke puraskAra vitaraNa samAroha ke zubha avasara para Ayojita saMgoSThI ke dvitIya satra kA viSaya 'jaina dharma aura vijJAna' rakhA hai| dharma aura vijJAna kA koI saMbaMdha ho sakatA hai kyA? inameM koI samAnatA ho sakatI hai kyA ? yaha cumbaka ke do dhruvoM jaise virodhAbhAsI haiM? kyA eka kI dhAraNA karane se dUsare para kucha prabhAva par3atA hai? Adi aneka prazna sudhI zrotAoM ko digbhramita kara sakate haiN| ina para zAMtipUrvaka socanA, manana ciMtana karanA Avazyaka hai| mere pUrva eka vaktA (paM. ratanalAlajI jaina sAhaba) ne kahA thA ki 'vastu svabhAva hI dharma hai|' basa! isI ko Age lekara calanA caahiye| vijJAna kyA karatA hai? vastu kA svabhAva hI to udghATita karatA hai| vijJAna kahatA hai ki namaka khArA hai, zakkara mIThI hai, nIma kar3avA hai, yaha ina vastuoM ke svabhAva hI to darzAte haiN| aba! yaha sociye ki manuSya bhI to isa saMsAra meM eka vastu hI to hai| jaba, isa manuSyarUpI vastu kA svabhAva jAna jAoge to usakA dharma bhI jAna jaaoge| sadiyoM se manuSya apane ko jAnane kI koziza kara rahA hai, para sahI rAstA na milane ke kAraNa 'caurAsI lAkha yoniyoM meM' janma - maraNa ke cakra meM ulajha kara raha gayA hai| mAnava vikAsa kI zrRMkhalA meM hama bhI nirantara badalate rahe haiN| hamArA zarIra Aya. zArIrika saMhanana, zakti, sAmarthya sabhI to badalate rahe haiN| bhagavAna RSabhadeva kAlIna manuSya kI Ayu 'lAkha pUrva varSoM meM tathA U~cAI 500 dhanuSa pramANa se badalate hue Aja kevala kucha 'dazaka varSa' aura kucha 'hAtha' meM A gaI hai| vijJAna kI krAMti ne hamAre Asa - pAsa jo virATa svarUpa prastuta kiyA usake kAraNa hama apanA baunApana mahasUsa nahIM kara rahe haiN| Apa jo bhI kucha dekha rahe haiM, ve sArI kI sArI vastueM vijJAna kI dena haiN| jaba hama isa cakAcauMdha ke badalate vijJAnamaya vastuoM ko dekhate haiM taba hama apane meM sthita eka avinAzI, cirasvarUpI vastu ko bhUla jAte haiN| kevala, AtmA hI Ajataka kisI bhI kAla yA samaya meM badalI nahIM hai| badalatA hai to kevala paryAya yA shriir| Apake indaura zahara ke holakara vijJAna mahAvidyAlaya ke bAre meM samAcAra patroM meM prakAzita eka samAcAra para ApakA dhyAna AkRSTa karanA caahuuNgaa| vahA~ par3hane vAlI do lar3akiyoM ko apane gata janma kA smaraNa ho gayA ki ve donoM pUrvajanma meM sagI bahaneM thiiN| Aja unakA zarIra to badala gayA hai para unakI AtmA vahI ajara - amara hai| manuSya kA yaha zarIra to isa saMsAra meM eka kSaNa ke barAbara sAtha detA hai| manuSya ke moha, mAyA, lobha ke kAraNa vaha dina rAta eka karake jo kucha cala - acala sampatti, daulata ikaTThA karatA hai, ve saba yahIM dharI raha jAtI haiN| jaba bhI kisI kI mRtyu hotI hai, cAhe kitanA bhI priya vyakti ho, AMkhoM kA tArA ho, nayana sukhakArI ho, eka kSaNa meM naSTa ho jAtA hai aura jaldI se jaldI cakratIrtha pahu~cAne kI bAta karate haiN| yahI sthiti vizvavijetA sikandara kI huI thI, aura to aura jaba cakravartI samrATa bharata apanI tIna loka kI vijayI yAtrA karane ke bAda vijayA parvata para apanA nAma aMkita karane gaye to unhoMne svayaM anubhava kiyA ki unake pUrva bhI bahuta ho gaye haiN| isa prakAra yaha jIvana 'asAra' hai, 'kevala mAyA hai', isa para ronA - dhonA vyartha hai| arhat vacana, julAI 2000

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aisI sthiti meM manuSya ke samakSa kevala do hI vikalpa (Options) rahate haiM - (1) svayaM ke AtmasvarUpa ko pahacAna kara AtmasAdhanA kareM aura karmoM kI nirjarA karate hue siddhapada prApta kare, yA (2) isa bhautika vijJAnamayI saMsAra ke cakra meM 'punarapi maraNaM, punarapi janaNaM' ke duSTa cakra meM ulajhate rhnaa| Apa svayaM soceM, Aja ApakI prApta avasthA, zarIra jisakI vizeSa nAma, kula, nagara, gAMva kI prAptI hai ve kevala isa janma kI hI sAthI haiN| Aja ke zrImAna XYZ apanI mRtyu ke bAda phira se zrImAna XYZ nahIM baneMge aura na hI bana skte| isaliye manuSya ko apane svayaM ko jAnanA tathA pahacAnakara dharma kA pAlana karanA kahA hai| aba, dharma aura vijJAna kA sambandha dekhiye| dharma ke binA vijJAna lUlA (lame) mAnA gayA hai| jisa prakAra eka apaMga vyakti sthira hokara calatA-phira to nahIM sakatA, ThIka usI prakAra vijJAna bhI asthira hokara avijJAna banakara raha jaayegaa| yadi vaijJAnika dharAtala para AdhArita dharma nahIM hai to usakI bhI vahI sthiti banakara rhegii| vaha bhI adharma banakara niruddezya hokara samaya - kAla - cakra meM mRta ho jaayegaa| jaina dharma manuSyoM dvArA (tIrthakaroM ne) manuSyoM ke liye, svayaM ko jAnane, pahacAnane, AcaraNa karane tathA karmazatruoM kA sampUrNa damana karake svayaM ko mukta karane ka prakriyA kA nAma hai| usako nijadharma, vizva mAnava dharma, jinadharma aura anta meM jaina dharma ke nAma se jAnA gyaa| yaha kisI vyakti ke nAma se nahIM jAnA jAtA jaisA ki buddha dharma, khrista dharma yA islAma dharma, nA ise kisI vizeSa tIrthaMkara jaise RSabhadeva, pArzvanAtha yA mahAvIra ke nAma se saMbodhita kiyA hai| yaha isakI vizeSatA hai ki yaha sarvakAlika tathA sArvabhaumika aMtima satya kA darzana hai jisako hama samyakajJAna evaM samyakadarzana kahate haiN| vijJAna bhI yahI saba karatA hai, usakA hara kadama satya kI khoja meM uThAyA huA eka kadama hI rahatA hai| jaina dharma kA svarUpa kevalajJAnI trilokInAtha tIrthaMkaroM ke divyadhvani se OMkAramaya vANI meM udghATita kiyA huA hone se sampUrNa satya para AdhArita hone se zraddhApUrvaka grahaNa karane yogya hai| vijJAna bhI apane sAmarthya ke anusAra isI samyakjJAna kI khoja meM lipta hai| jaba donoM ke uddezya eka dizA nirdeza eka hI haiM to unameM, virodhAbhAsa ho hI nahIM sktaa| pharaka hai to kevala ApakI dRSTi, Apa kA mArga aura ApakA vikalpa yA uddeshy| yadi Apako kRSNa bhakti kA roga (To look the darker side only) ho gayA hai to zukla pakSa kA pUrNa vikasita candramA bhI Apako zItalatA aura zAMti pradAna nahIM kara sktaa| isaliye dharma (jaina dharma) vaijJAnika dharma hai aura yaha vItarAga vijJAna hai| * kundakunda jJAnapITha dvArA Ayojita RSabhadeva saMgoSThI (18-29 mArca 2000) ke dvitIya satra meM pradatta udabodhana kA sampAdita ruup| ** pUrva kulapati, nidezaka - gaNinI jJAnamatI zodhapITha, hastinApura rASTra kI dhar3akanoM kI abhivyakti navabhArata TAimsa arhat vacana, julAI 2000

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arhatva kundakunda jJAnapITha, indaura TippaNI - 2 vikAsa kA khaMDahara sabakA hita kisa meM hai ? # rAjeza jozI * vikAsa kI bImArI kA eka sthAyI lakSaNa hai bahuta sAre logoM ko bekAra kara bahuta kama logoM ko rojI roTI denaa| yaMtravAda ke mAla ke utpAdana ke sAtha sAtha bekArI kA utpAdana bhI jora zora se bar3hatA hai aura donoM ke bIca mAnoM sparddhA calatI hai| hajAroM lAkhoM logoM ko bekAra kara kucheka ko rojI roTI dene vAle vyavasAya yA udyogoM se rASTra kA hita hotA hai yA ahita ? yadi ahita hotA hai to rASTra kA ahita karane vAle aise vyavasAya, udyoga kAnUnI taura para calAye bhI jA sakate haiM yA nahIM, isakI par3atAla kAnUna vizeSajJoM ko avazya karanI cAhiye / yaMtrayuga se panapI audyogika krAMti pUMjI kI taraha rojagAra ko bhI senTralAija karatI hai| mITa proDyUsiMga inDasTrI isakA saTIka udAharaNa hai| (inDasTrI) zabda prayoga ke prati pAThakoM kI Apatti svIkArya hai kyoMki hameM bhI Apatti hai| Der3ha sau bilakula naI kamIjoM ko phAr3akara koI yadi unameM se pandraha sau poMchane banAkara bece aura usakI pravRtti ko 'poMchanA proDyUsiMga inDasTrI' kahakara sarAhA jAye to sabase pahale usakA virodha yaha likhane vAlA hI kregaa| mA~sa ke utpAdana kI pravRtti aisI hI mUrkhatApUrNa hai| pazunAza kI pravRtti ko 'mITa proDyUsiMga inDasTrI' aisA sandara nAma dene se vaha udyoga bana jAye yaha bar3e Azcarya va aphasosa kI bAta hai| mA~sa ke utpAdana se jur3A eka adyatana yAMtrika bUcar3akhAnA kitane logoM ko berojagAra karatA hai, usakI ginatI karanI ho to kaI klarkoM ko kAma meM lagAnA pdd'egaa| caliye, kucha ginatI hama hI karake dekhate haiN| bahucarcita 'ala kabIra' bUcar3akhAne kA udAharaNa bAta ko samajhane meM upayogI hogaa| ala- kabIra bUcar3akhAne ke saMcAlaka apanI pariyojanA ke samarthana meM kaI dalIleM peza karate haiM, jinameM se eka yaha hai ki isa pariyojanA dvArA 300 logoM ko rojagAra muhaiyA hogaa| (kitanoM ko rojI chInakara ? isa bAta ko chupA jAne vAle bUcar3akhAne ke mAlikoM ko logoM kI mUr3hatA para kitanA aDiga vizvAsa hogA ! ) unakI dUsarI dalIleM bhI kitanI kamajora hoMgI isakA kucha andAja isa dalIla se A jaayegaa| kitanoM kA rojagAra chInakara 300 logoM ko rojagAra diyA jAyegA yaha bAta grAmINa kSetra kA kisAna zaharI zikSita logoM kI apekSA adhika AsAnI se samajha sakatA hai| isa bUcar3akhAne meM pratidina 500 bhaiMse kATane kI kSamatA hai| usa hisAba se yahA~ 1,82,400 bhaiMse sAla bhara meM kaTatI haiN| aba cUMki eka bhaiMsa eka sAla meM 5,409 kilo gobara detI hai to ina bhaiMsoM se 9.87 lAkha Tana gobara milegaa| sUkhane para gobara AdhA ho jAye to bhI vaha 4,935 lAkha Tana bnegaa| eka kaMDA karIba eka kilo vajana kA hotA hai to itane gobara meM 49.35 karor3a kaMDe bneNge| eka kaMDA kama se kama 50 paise meM bike to saba kaMDoM kA mUlya 24.68 karor3a rupaye hogaa| gAMva meM bar3I saMkhyA meM aurateM gobara baToratI haiM aura usase kaMDe banAkara unheM becatI haiN| grAmINa mahilA ke gujAre ke liye 500 rupaye mAhavAra paryApta haiM, aisA mAna leM, to use hara mahine 1000, aura sAlabhara meM 12,000 kaMDe becane pdd'eNge| arthAt 49.35 karor3a kaMDoM se 41, 125 auratoM ko apane gujAre ke lAyaka AmadanI hogii| isa prakAra 500 bhaiMsoM ko prati dina mArane vAlA bUcar3akhAnA arhat vacana, julAI 2000 69

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41,125 grAmINa mahilAoM kI rojI para sIdhA hamalA karatA hai| yaha to bAta haI kevala gobara ke sandarbha meN| aba thor3A sA bhaiMsa ke dUsare upayoga ke bAre meM bhI socate haiN| videzI mAMsAhAriyoM ke bhojana hetu mA~sa kA niryAta karane vAle pUrNa rUpa se niryAtalakSI bUcar3akhAnoM meM sirpha bUr3hI va nirUpayogI bhaiMsoM ko kATA jAtA hai, isa bAta ko mAnane se suprIma korTa ne bhI inkAra kiyA hai| taba bhI mAna leM ki ala- kabIra meM hara sAla kaTane vAlI 1,82,400 bhaiMsoM meM se sirpha 1 lAkha bhaiMse tandurUsta va upayogI hotI haiM aura yaha bhI mAna leM ki inameM se 50.000 mAdA (bhaiMsa) hai aura 50 nara (bhaiMse) haiN| AMdhrapradeza (jahA~ ala - kabIra bUcar3akhAnA sthita hai) meM bhAra Dhone vAlI gAr3iyoM meM bhaiMsoM ko jotA jAtA hai| aise bhaiMse kI eka jor3I eka kisAna ko rojI de sakatI hai| usI taraha do bhaiMsoM ke dUdha se eka kisAna kA gujArA ho sakatA hai| isa prakAra 1 lAkha bhaiMsoM dvArA 50,000 logoM kA nirvAha ho sakatA hai| dainika 500 bhaiMsoM ke katla kA sIdhA kuprabhAva 91,125 (41,125 gobara ke kaMr3e becane vAlI mahilAyeM + 50,000 bhaiMsagAr3I va dUdha vAle) logoM ke upara par3egA yaha diye jaisI spaSTa bAta hai| yaha to huI bhaiMsoM kI baat| ala - kabIra meM isake alAvA hara sAla 5,70,000 bher3eM / bakariyA~ kATI jAtI haiN| mAna leM ki unameM se 50 pratizata mAdA haiN| 25 mAdA bher3oM ko pAlakara eka parivAra ThIka se nibha sakatA hai| to isa prakAra 2,85,000 bher3oM ke dUdha se 11,400 parivAroM kA nirvAha ho sakatA hai| aura Una to nara va mAdA donoM se milatA hai| eka bher3a se sAla meM ausatana Der3ha kilo Una mile, to 5,70,000 bher3oM se 8.55 lAkha kilo Una milegaa| Aja kI dara se (100 rupaye prati kilo) utane Una kA mUlya hogA karIba 8 karor3a rupye| Una kI itanI paidAvAra se 40,000 parivAroM kA gujara-basara ho sakatA hai| kevala 300 logoM ko rojI-roTI dene vAlA ala - kabIra kitane logoM ko berojagAra kara detA hai| aura phira ina 300 logoM kI naukarI TikAye rakhane ke liye ala - kabIra ko pratidina naye-naye hajAroM pazuoM ko yAMtrika vadhastambha para car3hAnA par3atA hai| jaba ki una pazuoM ko jIvita rakhane meM jina logoM ko kAma milatA hai, unake liye nita naye pazu bhI Avazyaka nahIM haiN| vahI pazu pUre sAla bhara va svayaM jaba taka jIvita raheM taba taka pAlaka kI AjIvikA banAe rakhate haiN| unake bacce paidA hone se aura adhika logoM ko rojagAra milatA hai| yaha kahA jA sakatA hai ki yadi 5 sAla taka 300 logoM kI rojI - roTI TikAye rakhanI ho to ala - kabIra ko 5 sAla meM 9,00,000 bhaiMsoM aura 28,50,000 * bher3oM ko mauta ke ghATa utAranA hegaa| usase viparIta yadi 1,80,000 bhaiMsoM aura 5,70,000 bher3oM ko katla nahIM kiyA jAtA to varSAnuvarSa hajAroM logoM ko rojagAra deMge va badalate dina yA sAla ke sAtha nayI bhaiMsoM aura bher3oM kI AvazyakatA bhI nahIM pdd'egii| pazuoM ke vadha yA bacAva se rojagArI para jo burA yA acchA asara par3atA hai usakI tulanA karake pAThaka svayaM taya kareM ki rASTra ke hita meM kyA hai? pazuoM kA katla yA unakI rakSA ? pazu deza ke liye Arthika bojha haiM yA mUlyavAna pU~jI ? antata:, hama pazuoM ko nahIM pAlate, pazu hameM pAlate haiN| * - viniyoga parivAra bI - 2/104, vaibhava, jAMbalI galI, borIvalI (pa.), mumbaI - 4000 092 prApta -9.6.2000 arhat vacana, julAI 2000

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pustaka samIkSA vyaktitva nirmANa kA preraka tatva lezyA pustaka - lezyA aura manovijJAna lekhaka - DaoN. zAntA jaina prakAzaka - jaina vizva bhAratI, lADanUM (rAja.) mUlya - ru. 150/samIkSaka - DaoN. (ku.) saroja koThArI, sahAyaka prAdhyApikA - manovijJAna, zAsakIya kalA evaM vANijya mahAvidyAlaya, indaura - 452 017 prathama adhyAya meM lezyA ke saiddhAMtika pakSa ke sandarbha meM lekhikA dvArA prastuta lezyA kI paribhASA, vargIkaraNa, varNa, rasa, sthiti Adi kA ullekha sAragarbhita hai| lezyA mukti - patha kA bAdhaka tatva hai| ata: lezI se alezI banane ke liye karma se akarma kI tarapha bar3hanA Avazyaka mAnA gayA hai| dvitIya adhyAya meM jaina darzana meM prastuta lezyA kA manovaijJAnika pariprekSya meM vizleSaNa kiyA gayA hai| phrAyaDa dvArA prastuta cetanA ke vividha pakSa lezyA se saMbaMdhita haiN| manovijJAna kI paribhASAoM meM (pR. saM. 55) va mUla paMktiyoM ke vargIkaraNa (pR. saM. 66) meM manovaijJAnikoM ke nAmoM kA ullekha kiyA jAtA to behatara hotaa| mana ke staroM ke sandarbha meM damana zamana ko (pra. saM. 58) samAnArthI na mAnakara alaga ullekha kiyA jAnA thaa| kevalajJAna sirpha zukla lezyA meM hI ho sakatA hai ata: lezyA vizaddhi ko jIvana kI zreSThatA kA AdhAra mAnA gayA hai| tRtIya adhyAya meM raMgoM va vyaktitva guNoM ke saMbaMdhoM kA ullekha hai| raMga cikitsA (pR. saM. 107) ke antargata yadi zArIrika va mAnasika svAsthya ke liye raMga cikitsA kA vistAra se ullekha kiyA jAtA to behatara hotaa| caturtha adhyAya meM lezyA vizuddhi ke sandarbha meM AbhA maMDala kI carcA eka sArthaka prayAsa hai| paMcama adhyAya meM dravya lezyA ke AdhAra para bAharI vyaktitva tathA bhAva lezyA ke AdhAra para AMtarika vyaktitva kI vyAkhyA prastuta kI gaI hai| vyaktitva prakAroM ke (pR. saM. 140) antargata yadi kaiTela dvArA prastuta sarvamAnya va vyApaka vyaktitva vargIkaraNa kA ullekha kiyA jAtA to behatara hotaa| SaSTama adhyAya meM vyaktitva vighaTana kA kAraNa azubha lezyAoM ko mAnA gayA hai| lezyA vizuddhi ko vyaktitva badalAva hetu Avazyaka mAnA gayA hai| saptama adhyAya meM dhyAna ke bheda - prabheda kA ullekha hai bauddhika vikAsa aura bhAvanAtmaka saMtulana ko prekSAdhyAna kA sUtra mAnA hai| aSTama adhyAya meM dhyAna aura lezyA ke saMbaMdhoM kA ullekha sarAhanIya hai| azubha lezyA ko zArIrika va mAnasika samasyAoM kA kAraNa mAnA gayA hai| vyaktitva pariSkAra hetu lezyA kA vizuddhikaraNa Avazyaka hai| raMga dhyAna vyaktitva rupAMtaraNa hetu Avazyaka haiN| prastuta pustaka meM jaina darzana meM prastuta lezyA ko manovaijJAnika pariprekSya meM kramabaddha DhaMga se prastuta kiyA gayA hai| lezyA / bhAvadhArA ko chor3akara mAnasika dazAoM kI vyAkhyA asaMbhava hai| lezyA aura manovijJAna paraspara pUraka haiN| vartamAna samaya meM lezyA kA adhyayana atyaMta prAsaMgika hai| manovaijJAnika pariprekSya meM lezyA ke gahana adhyayana kA lekhikA kA prayAsa sArthaka va sarAhanIya hai| prastuta pustaka mahatvapUrNa va saMgrahaNIya hai| arhat vacana, julAI 2000

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pustaka samIkSA _ vividharUpeNa sAmagrI se paripUrNa paThanIya kRti abhivandanA puSpa : paramapUjya upAdhyAya zrI jJAnasAgarajI ke ekAdaza dIkSA divasa para prakAzita sampAdaka : zrI nirmala jaina, satanA evaM anya prabandha sampAdaka : bra. atula bhaiyA prakAzaka : prAcya zramaNa bhAratI, 12/1, premapurI, mujaphpharanagara samIkSaka : kokalacanda jaina (variSTha patrakAra), jayapura 'abhivandanA puSpa' nAma ke anurUpa hI eka viziSTa kRti hai| dezabhara meM sudUra antaraMga ilAkoM se anekoM vidvajjanoM kI bhAvAbhivyakti kA adbhuta saMyojana hai| isa vaiziSTyapUrNa prakAzana kA apUrva prasaMga banA paramapUjya upAdhyAya 108 zrI jJAnasAgarajI mahArAja kA ekAdaza dIkSA divasa zrI mahAvIra jayaMtI 1999 ke pAvana suyoga para sIkara meN| ni:saMdeha pUjyazrI ke lie to ina saba bAtoM se raMca mAtra bhI sarokAra nhiiN| tathApi pUjyazrI ke pAvana sAnnidhya ko pAkara samaya-samaya para kRtArtha bhavyajanoM ke lie ullAsa aura samarpaNa ke sAtha apanI vinayAnjali kI prastuti ke suavasara kA sRjana avazya ho skaa| alabattA yaha eka suvidita tathya hai ki manobhAvoM / bhAvanAoM kI zAbdika abhivyakti koI sahaja saMbhAvya nahIM bana paatii| ullekhanIya hogA ki upAdhyAya zrI jJAnasAgarajI mahArAja sahaja bhAva se samAja ke samagra, sarvAMgINa, unnayana, nimitta, utpreraka, sArthaka sad - prayAsoM ke praNetA bane hue haiN| sarAkotthAna kI dizA meM lAkhoM kI saMkhyA meM upekSita sarAka bandhuoM ke lie samAja kI mukhya dhArA meM jur3Ava kA mArga prazasta kiyA hai| yaha apane Apa meM hI bahuta bar3I bAta ___pUjyazrI aparimita viddhatvAtsalya se otaprota, atulanIya, kSayopazama ke dhanI, nispRha nirgrantha santa, Agama adhyAtma ke mahAna upadeSTA haiN| jJAnArjana evaM jJAna ke Aloka kA aMkuraNa karate hue jJAnopalabdhi kA prasphuTana, viluptaprAya sAhitya kA anveSaNa, zodhaparaka adhyayana ko prakAzita karanA Adi atyanta mahatvapUrNa uddezyoM ke upadeSTA hai| astu. garimAmaya gaurava ko akSuNNa banAe rakhane kI pratibaddhatA hI to parilakSita hotI hai| . sarvAdhika mahatvapUrNa aura prabhAvakArI lagate haiM pUjyazrI kI pUrva dainandinI se saMkalita, muktAkaNa mukhya rUpa se pUjyazrI kI tapa:sAdhanA, varSAyoga, jJAna ke prasAra, gRhastha dharma, vidvajjanoM hetu udbodhana, zAkAhAra, sarAkoddhAra evaM anya vividha viSaya vizeSa ullekhanIya haiN| aisI lokopayogI sAmagrI aura jAnakAriyoM kA saMkalana va prakAzana jana - jana ke lie hitAvaha, kalyANakArI aura zreyaskara hai| ___ 'abhivandanA puSpa' vividharUpeNa sAragarbhita sAmagrI se paripUrNa paThanIya, mananIya aura saMgrahaNIya kRti hai| viddhajjanoM ke mantavya kI abhivyakti ke sAtha hI sAtha vyApaka rUpa se pUjyazrI ke avadAna ko saMjokara surUcipUrNa samAveza kiyA gayA hai| etAvatA ise 'gAgara meM sAgara' ke rUpa meM dekhA jAe to koI atizayokti kI bAta nahIM hogii| arhat vacana, julAI 2000

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AkhyA arhat vacana kundakunda jJAnapITha, indaura bhagavAna RSabhadeva saMgoSThI jambUdvIpa - hastinApura, dinAMka 21 maI 2000 - kRSNA jaina* 21 maI 2000 ko jambUdvIpa- hastinApura meM parama pUjya, gaNinIpramukha, AryikAziromaNi zrI jJAnamatI mAtAjI ke sAnnidhya meM tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha kI sAdhAraNa sabhA kI baiThaka ke avasara para rAtri 8.00 baje se bhagavAna RSabhadeva saMgoSThI kA Ayojana kiyA gayA jisakA saphala saMcAlana mahAmaMtrI DaoN. anupama jaina, indaura ne kiyaa| mahAsaMgha ke adhyakSa paM. zivacaranalAla jaina, mainapurI kI adhyakSatA meM sampanna saMgoSThI kA zubhArambha DaoN. sureza jaina, lakhanAdauna ke maMgalAcaraNa se huaa| DaoN. sureza jaina ne bhagavAna RSabhadeva ke jabalapura saMbhAga meM zilpAMkana ke vaiziSTya kA pratipAdana kiyaa| pro. ke. ke. jaina, bInA ne kahA ki bhagavAna RSabhadeva ne mAnava mAtra ko jIvana jIne kI kalA sikhaaii| yuga parivartana ke samaya puruSArtha kI sIkha dii| sAtha hI mAtA bahanoM ke liye jIvana jIne ke mUlyoM para prakAza DAlate hue kahA ki yadi hama vAstava meM bhagavAna RSabhadeva ke siddhAntoM kA pracAra evaM prasAra karanA cAhate haiM to hameM gA~va - gA~va, galI-galI evaM caupAloM para jana cetanA evaM vaicArika krAMti lAnI hogii| DaoN. (zrImatI) kRSNA jaina, gvAliyara ne bhagavAna AdinAtha ke vaizvika svarUpa ko spaSTa karate hue unakI zikSAoM, siddhAntoM ko jana-jana taka phailAne kI bAta khii| bhagavAna RSabhadeva vahI atimAnava haiM jinhoMne manuSya ko barbara yuga se trANa dilAkara sabhyatA evaM saMskRti kI ora unmukha kiyaa| aise atimAnava ke bAre meM pracalita bhrAMtiyoM ko dUrakara unake vaizvika svarUpa ko janatA ke sAmane lAnA hai| zodha chAtrA ku. babItA jaina, gvAliyara ne ahiMsaka khetI evaM zrama mArga ke upadezaka ke rUpa meM bhagavAna AdinAtha kA vivecana kiyaa| zrI sUrajamala bobarA, indaura ne kucha saMketoM kI ora dhyAna dilAte hue kahA ki jaba sarvaprathama AcAryoM ne jambUdvIpa kI racanA ke bAre meM socA hogA, kaise yaha saMkalpanA unake mana meM AI hogI, hameM ina saMketoM ko ekatrita karanA caahiye| bhagavAna munisuvratanAtha taka to hama jA hIM sakate haiN| isa prAgaitihAsika kAla taka saMgoSThI ko sambodhita karate hue zrI sUrajamala bobarA hama una saMketoM ko pA sakate haiN| DaoN. vandanA jaina, Agara-mAlavA ne bhagavAna RSabhadeva kI aitihAsikatA para apane vicAra vyakta kiyaa| DaoN. saroja jaina, bInA ne bhagavAna RSabhadeva ko nArI zikSA kA Adi pravartaka khaa| unhoMne apanI donoM putriyoM - brAhmI aura sundarI ko zikSA dekara nArI zikSA kA mArga prazasta kiyaa| DaoN. saMjIva sarApha, sAgara ne kucha prastAva prastuta karate hue kahA ki bhagavAna RSabhadeva parinirvANa mahotsava para DAka tAra vibhAga se apIla kI jAye ki vaha eka DAka TikiTa jArI kare evaM rela maMtrAlaya se bhI Agraha kiyA jAve ki vaha bhagavAna AdinAtha se bhagavAna mahAvIra taka kI paramparA se sambaddha sthaloM ko jor3ane hetu eka paryaTana rela prArambha kre| bhagavAna RSabhadeva kI zikSAoM para AdhArita sIriyala taiyAra hoM kyoMki inakA asara janatA para ati zIghra hotA hai evaM saMgoSThiyoM ke mAdhyama se unakI vaijJAnikatA ko ubhArane para bala diyaa| arhat vacana, julAI 2000 73

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RSabhadeva saMgoSThI jambUdvIpa- hastinApura, 20-29 maI 2018 Ayojaka nIrthakara bradapabhadeva jaina viTana mahAsaMgha DaoN. prakAzacanda jaina, indaura ne nirvANa mahotsava kI AvazyakatA para bala dete hue kahA ki jisakI mRtyu mara jAtI hai unhIM kA nirvANa hotA hai| isIliye tIrthaMkara AdinAtha kA nirvANa mahotsava manAne kA saMkalpa pUjya mAtAjI ne liyA / mRtyu kA aMta karane kA upadeza hI bhagavAna RSabhadeva ne diyaa| paM. padamacandra jaina, pAnIpata ne kahA ki bhagavAna AdinAtha kA samaya kitanA vaijJAnika thA jahA~ ke iMjIniyarsa 86 maMjila kA sarvatobhadra mahala banAte the| bhagavAna kI U~cAI savA pA~ca saMgoSThI ko saMbodhita karate hue DaoN. saMjIva sarApha sau dhanuSa thI, isase Apa eka maMjila kI U~cAI kA anumAna lagA sakate haiN| DaoN. nalina ke. zAstrI, bodhagayA ne isa bAta ko spaSTa kiyA ki hameM dUsaroM ke dvArA kahe hue mantavyoM kI kyoM AvazyakatA par3atI hai| hama dUsaroM ke dvArA kahe gaye pramANoM ko isaliye ekatrita karate haiM kyoMki hamArI yaha sthiti rahI hai ki kAlidAsa ko mahAkavi hamaneM tabhI svIkAra kiyA jaba maiksamUlara ne usako svIkAra kiyaa| isaliye AvazyakatA isa bAta kI hai ki bhagavAna AdinAtha kI prAcInatA ko eka mAnaka bhASA, mAnaka vicAra evaM mAnaka pramANa mile| bhagavAna AdinAtha ko bhAratIya ciMtana ke viziSTa pratIka ke rUpa meM sthApita karane kI AvazyakatA hai| DaoN. ramA jaina, chatarapura ne vibhinna sandarbhoM ke AdhAra para bhagavAna AdinAtha kI prAcInatA ko vyAkhyApita kiyaa| saMghastha brahmacAriNI bahina indu jaina ne nirvANa mahotsava kI upayogitA ko spaSTa karate hue Adhunika kRSi ke bigar3ate hue rUpa para ciMtA prakaTa kI evaM bra. svAti jaina ne girate hue naitika jIvana ko dekhakara bhagavAna AdinAtha ke siddhAntoM ko jana jana taka pahu~cAne kI bAta khii| paM. jayasena jaina, indaura (sampAdaka- sanmati vANI), paM. khemacanda jaina, jabalapura, zrI satyendra jaina, jabalapura Adi ne bhI apane sAragarbhita, maulika vicAra prakaTa kiye| prAcArya tArAcanda jaina, bilAsapura ne yaha prastAva kiyA ki hameM isa bAta kA pracAra prasAra karanA cAhiye kI bhArata kA nAma RSabha putra bharata ke nAma para hI rakhA gyaa| bra. ravIndrakumAra jaina, hastinApura ne sabhI vidvAnoM ke prati AbhAra vyakta kiyA, AzIrvAda evaM maMgala kAmanAe~ kii| paM. zivacaranalAla jaina, mainapurI ne adhyakSIya udbodhana meM kahA ki Aja ke yuga meM bhI bhagavAna RSabhadeva kI saMskRti pravAhamAna hai| Aja bhI vyakti yaha kahate hue milatA hai ki yaha bhagavAna kA kArya hai| Apane bhogabhUmi se karmabhUmi kI zreSThatA ko pratipAdita kiyaa| pIThAdhIza kSu. zrI motIsAgarajI ne apane maMgala udbodhana meM kahA ki hama sabhI dharma kI chAyA meM rahakara jIvana jIne kA abhyAsa kara rahe haiN| tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha bhI isa dizA meM eka prayAsa hai| Apane jaina sAdhuoM ke vihAra meM Ane vAlI vyAvahArika kaThinAiyoM kI ora dhyAna AkarSita kiyA evaM sabhI vidvAnoM ke prati AbhAra evaM zubhAzISoM ke sAtha hI saMgoSThI ke samApana kI ghoSaNA kii| saMgoSThI ko pUjya mAtAjI kA sasaMgha sAnnidhya prApta thA / saMgoSThI ke Ayojaka tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha ke mahAmaMtrI DaoN. anupama jaina ne batAyA ki 33 viziSTa vidvAnoM kI gauravapUrNa upasthiti ne isa saMgoSThI kI alaga pahacAna bnaaii| sahAyaka prAdhyApikA - saMskRta mahArAnI lakSmIbAI kalA evaM vANijya svazAsI mahAvidyAlaya, gvAliyara arhat vacana, julAI 2000 74

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ghoSaNA patra arhat vacana (kundakunda jJAnapITha, indaura) jainadharma kI prAcInatA para rASTrIya seminAra jambUdvIpa - hastinApura, dinAMka 11 jUna 2000 khillImala jaina* jaina dharma kI prAcInatA evaM bhagavAna RSabhadeva kI jana kalyANakArI zikSAoM ke vizvavyApI pracAra hetu gaNinIpramukha AryikA zrI jJAnamatI mAtAjI ne 12 mArca 1996 ko kundakunda jJAnapITha, indaura meM RSabha jayaMtI 97 se RSabha jayaMtI 98 taka bhagavAna RSabhadeva janmajayaMtI mahAmahotsava manAne kI ghoSaNA kI thii| isa varSa kI saphalatApUrvaka samApti ke bAda 4-6 akTUbara 98 ke madhya bhagavAna RSabhadeva rASTrIya kulapati sammelana kA Ayojana mAtAjI kI hI preraNA evaM unake sasaMgha sAnnidhya meM sampanna huaa| isakI vistRta AkhyA kA bhI prakAzana kiyA jA cukA hai| RSabha nirvANa divasa 4 pharavarI 2000 ko antarrASTrIya bhagavAna RSabhadeva nirvANa mahotsava varSa kA udghATana mAnanIya pradhAnamaMtrI zrI aTalabihArI bAjapeyI dvArA kiyA jA cukA hai| mAtAjI kI hI preraNA se zrI khillImala jaina eDavokeTa ne NCERT dvArA prakAzita prAcIna bhArata pAThyapustaka tathA anya pAThyapustakoM meM nihita jaina dharma ke viSaya meM bhrAmaka jAnakAriyoM ke pariSkAra hetu eka muhima claaii| isI zrRMkhalA meM di. jaina triloka zodha saMsthAna, hastinApura meM 11 jUna 2000 ko eka rASTrIya seminAra kA Ayojana kiyA gayA jisameM pArita prastAva kI avikala prati yahA~ prastuta hai| sampAdaka prastAvika - jainadharma anAdikAla se calA AyA zAzvata, prAkRtika evaM sArvabhaumika dharma hai| vastuta: jIvana kI vAstavika AcAra saMhitA kA dUsarA nAma hai - jaindhrm| kina AcAra binduoM ko lekara kisa prakAra jIvana kA nirvahana kiyA jAye, usa kalA kA samyak udbodhana dene vAle sAre sUtra jisameM nihita haiM - vaha hai jaina drshn| anAdikAla se yadi jIvana hai to anAdikAla se hI jIvana kalA hai aura isIliye anAdikAlIna hI jinazAsana hai| isa yuga meM bhagavAna RSabhadeva se lekara bhagavAna mahAvIra taka 24 tIrthaMkaroM ne isa Adi - paramparA kA pratipAdana kiyA hai| ata: isa anAdinidhana jainadharma kA koI mUlabhUta saMsthApaka nahIM hai varan isa yuga meM bhagavAna RSabhadeva isake prathama pravartaka the| bhagavAna mahAvIra svAmI paramparA ke aMtima tIrthaMkara - pravartaka the, saMsthApaka nhiiN| gaNinI AryikAratna zrI jJAnamatI mAtAjI kA vyaktitva jaina samAja kI parama tapasvI, nirdoSatama cAritra kI dhAraka, vartamAna kI mA~ brAhmI, jainadharma kI dhvajA ko sampUrNa vizva meM phaharAne vAlI parama pUjya mAtAjI kA jIvana dharmamArga meM prati kSaNa vyutpanna karmaThatA kI adbhuta misAla hai| agAdha jJAna - nidhi kI samAyojanA karane vAlI pU. mAtAjI kA hRdaya samasta jIva - rAzi ke kalyANa kI kAmanA se akhila vizva meM jinadharma ke pracAra-prasAra kA sadaiva paripoSaka rahatA hai| isa zrRMkhalA meM yuga ke prathama tIrthaMkara AdibrahmA bhagavAna RSabhadeva ke nAma evaM jIvana darzana ko vizva ke kSitija para punapratiSThApita karane kA mahAna lakSya pU. mAtAjI ne vartamAna meM nirdhArita kara rakhA hai| bhagavAna RSabhadeva janma jayaMtI mahotsava, rASTrIya kulapati sammelana, samavasaraNa - ratha zrIvihAra tathA vartamAna meM bhagavAna RSabhadeva antarrASTrIya nirvANa mahAmahotsava varSa isI zrRMkhalA ke stambha haiN| jainadharma kI prAcInatA para seminAra pradhAna maMtrI zrI aTalabihArI bAjapeyI dvArA 4 pharavarI 2000 ko udghATita 'bhagavAna RSabhadeva antarrASTrIya nirvANa mahAmahotsava varSa' ke antargata Ayojita kI jAne vAlI bhagavAna RSabhadeva para - arhat vacana, julAI 2000

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1008 saMgoSThiyoM kI zrRMkhalA meM 11 jUna 2000 ko parama pUjya gaNinI zrI jJAnamatI mAtAjI (sasaMgha) ke maMgala sAnnidhya meM digambara jaina triloka zodha saMsthAna ke dvArA jambUdvIpa - hastinApura tIrtha kSetra para "jainadharma kI prAcInatA' viSaya para rASTrIya stara kA eka seminAra Ayojita kiyA gayA jisameM dezabhara se padhAre vidvAnoM, itihAsakAroM evaM purAtatvavidoM ne bhAga liyaa| isameM rASTrIya stara para par3hAyI jAne vAlI pAThyapustakoM meM upasthita jaina dharma se sambandhita visaMgatiyoM ko dUra karane hetu vividha pramANoM se saMyukta AlekhoM kA prabhAvapUrNa prastutIkaraNa kiyA gyaa| isa prastutIkaraNa ke AdhAra para nimnAMkita tathyoM ko sarvasammati se saMstuta kiyA gayA - 1. itihAsa kA nirmANa karane hetu mAtra aitihAsika sAkSya hI paripUrNa nahIM hote haiM, varan usameM Agama grantha, sAhityika sAkSyoM tathA purAtAtvika sAkSyoM kA samAyojana bhI atyaMta Avazyaka hai, tabhI usameM pUrNatA kA samAveza ho sakatA hai| aitihAsika pramANoM kI anupalabdhatA mAtra se kisI ke astitva ko nakArA nahIM jA sktaa| 2. rASTrIya evaM rAjya stara para pAThyapustakoM kA nirmANa karane vAlI zaikSaNika saMsthAoM ko dharma athavA saMskRti vizeSa para pAThya sAmagrI likhane hetu tad viSayaka vidvAnoM evaM sambaddha dharmajJoM ko AmaMtrita karanA caahiye| 3. jainadharma kI mUlabhUta viSayavastu tathA bhagavAna RSabhadeva se sambaddha eka pustikA rASTrIya stara ke sarakArI prakAzana ke mAdhyama se prakAzita kI jAye tAki jana-jana taka sahI tathya pahu~ca skeN| 4. pAThyapustakoM meM jahA~ kahIM bhI jainadharma viSayaka visaMgatiyA~ haiM, unako dUra karane hetu pustaka ke lekhaka - prakAzaka ityAdi se vyaktigata stara para sauhArdrapUrNa bAtacIta dvArA sahI pramANoM ko prastuta karake parivartana karAne kA sRjanAtmaka prayAsa kiyA jaaye| 5. rAjyoM kI pAThyapustaka samitiyoM, rAjya zaikSaNika evaM anusaMdhAna pariSada (S.C.E.R.T) tathA rASTrIya zaikSaNika evaM anusaMdhAna pariSada (N.C.E.R.T.) se anurodha hai ki apane yahA~ punarIkSaNa kAryazAlAoM kA Ayojana karake apane saMsthAnoM se prakAzita pustakoM meM jaina dharma viSayaka tathyAtmaka visaMgatiyoM ko dUra karanA sunizcita kareM tAki prAmANika tathya hI jana - jana taka pahu~ca skeN| 6. itihAsa, sAhitya evaM saMskRti se sambandhita pAThyapustakoM meM isa yuga meM jaina dharma ke prathama pravartaka Adi tIrthaMkara bhagavAna RSabhadeva kA svataMtra pATha avazya samAhita kiyA jaaye| seminAra meM pratibhAgI vidvAnoM kI sUcI - 1. DaoN. prItiza AcArya, ena.sI.I.Ara.TI, dillI 2. pro. vijayakumAra pANDeya, DaoN. rAmamanohara lohiyA avadha vizvavidyAlaya, phaijAbAda 3. DaoN. zubhacandra, maisUra vizvavidyAlaya, maisUra 4. DaoN. ena. vasupAla, madrAsa vizvavidyAlaya, cennaI 5. DaoN. rameza jaina, nagara niyojana vAstu vijJAna vibhAga, ema.e.sI.TI. bhopAla 6. DaoN. devendrasvarUpa agravAla, pUrva sampAdaka - pA~cajanya, naI dillI 7. DaoN. zravaNakumAra guptA, alavara / 8. DaoN. sI.pI. mAthura, nideka - manovaijJAnika parIkSaNa, parAmarza prabandha adhyayana kendra, alavara 9. zrI rAjamala jaina, variSTha itihAsa vida, naI dillI 10. DaoN. saMjIva sarApha, pustakAlayAdhyakSa, sAgara zrI Ara. esa. jaina, alavara 12. zrI khillImala jaina, variSTha adhivaktA, alavara (saMyojaka) * eDavokeTa, 2 vikAsa patha, alavara (rAja.) 76 arhat vacana, julAI 2000

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arhat vacana kundakunda jJAnapITha, indaura AkhyA akhila bhAratIya prAcya vidyA sammelana cainnaI, dinAMka 28-31 maI 2000 * kRSNA jaina dinAMka 28 maI 2000 ko cainnaI meM madrAsa vizvavidyAlaya ke saMskRta vibhAga ke saujanya se 40 meM akhila bhAratIya prAcya vidyA sammelana kA udghATana satyabhAmA iMjIniyariMga kaoNleja ke vizAla prAMgaNa meM huaa| jisameM deza ke lagabhaga 1500 vidvAnoM ne isa jJAna yajJa meM apanI Ahuti dii| saMskRta, vAMgamaya evaM prAcya vidyA ke 20 sekzana isa sammelana meM Ayojita kiye gaye / 1 , akhila bhAratIya prAcya vidyA sammelana meM prAkRta evaM jaina vidyA vibhAga kI adhyakSatA karane kA zreya isI vibhAga ke adhyakSa DaoN. premasumana jaina (mohanalAla sukhAr3iyA vizvavidyAlaya, udayapura) ko prApta huaa| Apa prAcya vidyA sammelana kI kAryakAriNI ke sadasya bhI haiN| isa vibhAga meM lagabhaga 60 se adhika jaina vidvAnoM kI upasthiti rhii| DaoN. zrImatI kRSNA jaina, sahAyaka prAdhyApikA - saMskRta, mahArAnI lakSmIbAI kalA evaM vANijya mahAvidyAlaya gvAliyara ne anya vidvAnoM ke sAtha madhyapradeza kA pratinidhitva kiyaa| Apane apanA zodha patra prastuta kara gvAliyara mahAnagara evaM madhyapradeza kA gaurava baDhAyA zrI nIraja jaina (satanA), zrI rAmajI rAya (bhojapura), DaoN. sudIpa jaina (dillI), DaoN. jayakumAra upAdhye (dillI), zrI kamalezvara sI. caukasI ( ahamadAbAda), DaoN. veNImAdhava jozI ( dhAravAr3a ), DaoN. rAnI majUmadAra (alIgar3ha), DaoN. jinendra jaina (lADanUM), DaoN. azokakumAra jaina (lADanUM). DA. vijayakumAra jaina (lakhanaU), zrImatI rAkA jaina (lakhanaU), DaoN. sucitrA rAya (hAjInagara), DaoN. ena. vasupAla (cainnaI), zrImatI priyA jaina ( cainnaI), zrI esa. kRSNacanda caurar3iyA ( cainnaI), DaoN. Ara. esa. sainI, DaoN. kamaleza jaina (dillI), DaoN. satyaraMjana banarjI (kalakattA) Adi vidvAnoM ne apane zodha patra prastuta kiye| apane adhyakSIya udbodhana meM DaoN. premasumanajI ne kahA ki Aja vizva meM sthAna sthAna para jaina dharma evaM prAkRta viSaya para adhyayana evaM anusaMdhAna ho rahA hai| hameM jaina dharma ke sAhitya ke adhyayana evaM anusaMdhAna ko Age bar3hAnA hai| pratyeka jaina ke ghara se mAtA bahaneM evaM bhAI isako apane adhyayana kA viSaya banAyeM to vaha dina dUra nahIM jabaki vizva kSitija para yaha dharma, darzana apane gauravazAlI itihAsa ko prakaTa kara sakegA Apake adhyakSIya udbodhana ko paramapUjya AcArya zrI vidyAnaMdajI mahArAja kI preraNA se kundakunda bhAratI, naI dillI dvArA prakAzita kiyA gayA 'prAkRta aura jaina dharma kA adhyayana (bIsavIM sadI ke aMtima dazaka meM ) zIrSaka se prakAzita yaha pustaka samasta vidvAnoM ko vitarita kI gaI pustaka meM kundakunda jJAnapITha, indaura kI gatividhiyoM ko pramukhatA se ullikhita kiyA gayA hai| arhat vacana, julAI 2000 dinAMka 29 maI 2000 ko sAyaM 5.00 baje se rAtri 10.00 baje taka zrI jaina ArAdhanA bhavana, 351, miMTa sTrITa, sAhukArapeTa, cainnaI meM cainnaI kI jaina samAja dvArA vidvAnoM kA bhAvabhInA svAgata evaM abhinandana kiyA gyaa| isa abhinandana meM cainnaI jaina samAja kI sabhI saMsthAyeM sammilita thiiN| samAja sevikA zrImatI saritA jaina dvArA bhI vidvAnoM kA phaloM ke paikeTa se abhinandana kiyA gyaa| cainnaI jaina samAja ke isa abhinandana se sabhI vidvAna abhibhUta the| sAtha hI eka mahatvapUrNa prastAva adhyakSa mahodaya ke dvArA samAja ke sAmane rakhA gayA ki prAkRta ke vizva sammelana kI AvazyakatA vigata kaI varSoM se mahasUsa kI jA rahI hai| cainnaI jaina samAja isa ko sampanna karAne meM Age Aye / isa prastAva ko samAja kI ora se saharSa svIkAra kiyA gyaa| * sahAyaka prAdhyApikA saMskRta, mahArAnI lakSmIbAI kalA evaM vANijya svazAsI mahAvidyAlaya, gvAliyara 1 77

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AcArya kundakunda dvisahasrAbdi mahotsava varSa ke sandarbha 1987 meM sthApita kundakunda jJAnapITha ne eka mahatvapUrNa prakalpa ke rUpa meM bhAratIya vidyAoM, vizeSata: jaina vidyAoM, ke adhyetAoM kI suvidhA hetu deza ke madhya meM avasthita indaura nagara meM eka sarvAMgapUrNa sandarbha granthAlaya kI sthApanA kA nizcaya kiyA / hamArI yojanA hai ki Adhunika rIti se dAzamika paddhati se vargIkRta kiye gaye isa pustakAlaya meM jaina vidyA ke kisI bhI kSetra meM kArya karane vAle adhyetAoM ko sabhI sambaddha grantha / zodha patra eka hI sthala para upalabdha ho jaayeN| hama yahA~ jaina vidyAoM se sambaddha vibhinna viSayoM para hone vAlI zodha ke sandarbha meM samasta sUcanAe~ adyatana upalabdha karAnA cAhate haiN| isase jaina vidyAoM ke zodha rUci rakhane vAloM ko prathama caraNa meM hI hatotsAhita hone evaM punarAvRtti ko rokA jA skegaa| kevala itanA hI nahIM, hamArI yojanA durlabha pAMDulipiyoM kI khoja, mUla athavA usakI chAyA pratiyoM / mAikro philmoM ke saMkalana kI bhI hai| ina vicAroM ko mUrtarUpa dene hetu digambara jaina udAsIna Azrama, 584, mahAtmA gAMdhI mArga, indaura para navIna pustakAlaya bhavana kA nirmANa kiyA gayA hai| 30 jUna 2000 taka pustakAlaya meM 7150 mahatvapUrNa grantha evaM 1042 pAMDulipiyoM kA saMkalana ho cukA hai| jisameM aneka durlabha granthoM kI phoTo pratiyA~ sammilita haiM hii| aba upalabdha pustakoM kI samasta jAnakArI kampyUTara para bhI upalabdha hai| phalataH kisI bhI pustaka ko kSaNa mAtra meM hI prApta kiyA jA sakatA hai| hamAre pustakAlaya meM lagabhaga 300 patra - patrikAe~ bhI niyamita rUpa se AtI haiM, jo anyatra durlabha hai| Apase anurodha hai ki saMsthAoM se : kundakunda jJAnapITha, indaura kA prakalpa sandarbha granthAlaya lekhakoM se : 1. 2. 78 - 3. jaina vidyA ke kSetra meM hone vAlI navInatama zodhoM kI sUcanAe~ preSita kareM / digambara jaina udAsIna Azrama parisara meM hI amara granthAlaya ke antargata pustaka vikraya kendra kI sthApanA kI gaI hai| sandarbha granthAlaya meM prApta hone vAlI kRtiyoM kA prakAzakoM ke anurodha para bikrI kendra para bikrI kI jAne vAlI pustakoM kI namUnA prati ke rUpa meM upayoga kiyA jA skegaa| AvazyakatAnusAra namUnA prati ke AdhAra para adhika pratiyoM ke ArDara diye jaayeNge| adhyakSa apanI saMsthA ke prakAzanoM kI 11 prati pustakAlaya ko preSita kreN| apanI kRtiyoM (pustakoM / lekhoM) kI sUcI preSita kareM, jisase unako pustakAlaya meM upalabdha kiyA jA ske| zrI satzruta prabhAvanA TrasTa, bhAvanagara ke sahayoga se saMcAlita prakAzita jaina sAhitya evaM jaina pAMDulipiyoM ke sUcIkaraNa kI pariyojanA bhI yahIM kAraNa pAThakoM ko bahuta sI sUcanAe~ yahA~ sahaja upalabdha haiN| saMcAlita hone ke devakumArasiMha kAsalIvAla 30.6.2000 DaoN. anupama jaina mAnada saciva arhat vacana, julAI 2000

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gatividhiyA~ pArzvanAtha vidyApITha - indaura parisara ko zodha kendra ke rUpa meM mAnyatA jaina dharma divAkara sthAnakavAsI jaina zramaNa saMgha ke yazasvI AcArya zrI devendramunijI mahArAja sAhaba kI sadpreraNA se sthApita khyAtiprApta pArzvanAtha vidyApITha, vArANasI kI svataMtra ikAI indaura parisara ko devI ahilyA vi.vi., indaura ne zodha kendra ke rUpa meM mAnyatA pradAna kara dI hai| isa saMdarbha meM yaha mahatvapUrNa hai ki mAtra eka varSa kI avadhi meM varddhamAna sevA kendra TrasTa dvArA zodhakartAoM ko apane viSaya se sambaMdhita adhyayana kI dRSTi se divAkara granthAlaya, ratalAma koThI, indaura meM pArzvanAtha vidyApITha ke pustakAlaya meM pA~ca hajAra dharma zAstra evaM durlabha dharmagranthoM kA saMgraha kiyA gayA hai, jinase vibhinna aMgoM para zodhakArya kiyA jA sakatA hai| isa zodha kendra meM deza ke kisI bhI vi.vi. se ema.e. kI DigrI prApta karane vAle abhyArthI vizvavidyAlaya dvArA sthApita mApadaNDoM ke anurUpa pIeca. DI. kI upAdhi hetu rajisTrezana karavAkara zodha kArya kara sakatA hai| isa sandarbha meM vizvavidyAlaya ke isa zodha kendra meM dharma, darzana ke vyApaka pariprekSya meM vibhinna viSayoM meM adhyayana, paThana pAThana, zodha, manana ciMtana aura anusaMdhAna kI DAkTareTa stara taka vibhinna staroM kI suvidhAe~ upalabdha karAI jAyeMgI / isa kendra meM zraddheya sAdhu-sAdhviyoM, zrAvaka-zrAvikAoM aura pUre bhAratIya samAja ke jijJAsu vyaktiyoM ko jaina dharma evaM darzana para adhyayana, zodha aura paThana pAThana kI anukUla suvidhAe~ upalabdha haiN| pArzvanAtha vidyApITha, indaura parisara ke divAkara bhavana meM eka aura maMjila kA nirmANa kArya lagabhaga sampanna ho cukA hai| jaina samAja ke sabhI dharmapremI aura zraddhAlu mahAnubhAvoM tathA saMsthAoM se hamArA yaha vinamra anurodha hai ki ve isa vidyApITha dvArA Upalabdha suvidhAoM se pUrA pUrA lAbha utthaayeN| kendra ke saMyojakoM ne anurodha kiyA hai ki ApakI jAnakArI meM jo bhI zraddheya saMta-sAdhvIgaNa evaM zrAvaka-zrAvikAe~ jaina darzana kA ucca adhyayana va zodha kArya karanA cAhate hoM, unheM isa saMsthA dvArA pradatta suvidhAoM se avagata karAkara zodha kArya hetu apanA rajisTrezana pArzvanAtha vidyApITha, indaura meM karAne kA kaSTa 1 samparka sUtra pArzvanAtha vidyApITha indaura parisara epha-11, ratalAma koThI, indaura - 452003 phona : (kA.) 264151 (ni.) 531642 vAgbhAratI puraskAra DaoN. surendra jaina 'bhAratI' ko pradatta varSa 1999 kA vAgbhAratI puraskAra burahAnapura (ma. pra. ) ke yuvA vidvAna DaoN. surendra jaina 'bhAratI' ko pradAna kiyA gyaa| AcArya zrI puSpadaMtasAgarajI mahArAja ke sasaMgha sAnnidhya meM Ayojita jaina mandira, nyU rohataka ror3a, dillI meM Ayojita bhavya evaM vizAla samAroha ke madhya vAgbhAratI (mainapurI) ke adhyakSa va puraskAra saMsthApaka DaoN. unheM pradAna kiyaa| isa puraskAra meM ru. prazasti pradAna kI gii| suzIla jaina mainapurI ne yaha puraskAra 11,000 = 00 kI nagada rAzi evaM arhat vacana, julAI 2000 79

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mahAvIra puraskAra varSa 2000 evaM bra. pUraNacandra riddhilatA luhAr3iyA puraskAra 2000 prabandhakAriNI kameTI, digambara jaina atizaya kSetra zrImahAvIrajI dvArA saMcAlita jaina vidyA saMsthAna, zrImahAvIrajI ke varSa 2000 ke mahAvIra puraskAra ke liye jaina dharma, darzana, itihAsa, sAhitya, saMskRti Adi se sambandhita kisI bhI viSaya kI pustaka/ zodha prabandha kI cAra pratiyA~ dinAMka 30 sitambara 2000 taka AmaMtrita haiN| isa puraskAra meM prathama sthAna prApta kRti ko ru. 21001/- evaM prazasti patra pradAna kiyA jAyegA tathA dvitIya sthAna prApta kRti ko bra. pUraNacandra riddhilatA luhAr3iyA sAhitya puraskAra ke antargata ru. 5001/- evaM prazasti patra pradAna kiyA jaayegaa| 31 disambara 1996 ke pazcAta prakAzita pustaka hI isameM sammilita kI jA sakatI haiN| yaha sUcita karate hue harSa hai ki varSa 99 kA mahAvIra puraskAra DaoN. anirUddhakumAra zarmA ko unakI kRti 'zrImadbAgbhaTa viracitaM neminirvANam - eka adhyayana' tathA bra. pUraNacanda riddhilatA luhAr3iyA puraskAra digambara jaina mandira mahAsaMgha, jayapura ko unake prakAzana 'digambara jaina mandira paricaya jilA jayapura (grAmINa aMcala)' para dinAMka 19.4.2000 ko zrImahAvIrajI meM mahAvIra jayaMtI ke vArSika mele ke avasara para pradAna kiyA gyaa| niyamAvalI va Avedana patra kA prArUpa prApta karane ke liye saMsthAna kAryAlaya, digambara jaina nasiyA~ bhaTTArakajI, savAI mAnasiMha ror3a, jayapura -4 se patra vyavahAra kreN| . DaoN. kamalacanda sogANI, saMyojaka dina svayaMbhU puraskAra 2000 digambara jaina atizaya kSetra zrImahAvIrajI dvArA saMcAlita apabhraMza sAhitya akAdamI, jayapura ke varSa 2000 ke svayaMbhU puraskAra ke liye apabhraMza sAhitya se sambandhita viSaya para hindI athavA aMgrejI meM racita racanAoM kI cAra pratiyA~ 30 sitambara 2000 taka AmaMtrita haiN| isa puraskAra meM ru. 21001 = 00 nagada evaM prazasti patra pradAna kiyA jaayegaa| 31 disambara 1995 se pUrva prakAzita tathA pahale se puraskRta kRtiyA~ sammilita nahIM kI jaayeNgii| - DaoN. kamalacanda sogANI, saMyojaka jaina sozala velapheara esosiezana (rajisTarDa) chAtravRttiyA~ 2000-2001 ucca takanIkI zikSA ke liye riphanDebala (vApasI) tathA skUla / kAleja zikSA ke liye nAna riphanDebala (vApisa na hone vAlI) chAtravRttiyA~ yogyatA evaM kamajora Arthika stara ke AdhAra para upalabdha haiN| Avedana prapatra eka liphAphe (24 x 10 mm) para apanA patA va ru. 2/- kA DAka TikiTa bhejane se prApta kara sakate haiN| Avedana patra hameM milane kI aMtima tithi 15.8.20001 maMtrI - chAtravRtti jaina sozala velapheara esosiezana, epha - 83, grIna pArka (mena), naI dillI -110016 arhat vacana, julAI 2000

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zrI sammezikharajI meM khudAI meM 19 digambara jaina mUrtiyA~ milIM bihAra ke giriDIha jilAntargata madhubana meM sthita jainoM ke pavitratama tIrtha zrI sammedazikhara meM nIce sthita bhaumiyAMjI ke mUrtipUjaka zvetAmbara jaina mandira ke parisara kI pRSThabhUmi meM vigata dinoM 19 jaina mUrtiyAM khudAI meM nikalI haiN| ye sabhI digambara jaina mUrtiyAM haiM tathA prApta vivaraNa ke anusAra lagabhaga 500 varSa pUrva san 1491 I. meM jayapura ke bhaTTAraka zrI jinacandra ke nirdezana meM digambara jaina zrAvaka zrI jIvarAja pApar3IvAla ne pratiSThita karavA ke zikharajI meM virAjamAna karAI thiiN| isa Azaya kA ullekha saMdarbha granthoM meM prApta hai| __ prasiddha itihAsajJa DA. kastUracanda kAsalIvAla dvArA likhita tathA 1989 meM prakAzita pustaka 'khaNDelavAla jaina samAja kA vRhad itihAsa' meM likhA hai ki bhaTTAraka zrI jinacandrajI se zrI jIvarAja pApar3IvAla ne maMDAsA (rAjasthAna) meM saMvat 1548 (san 1491 I.) meM eka vizAla paMcakalyANaka pratiSThA karAI thI jisameM eka lAkha digambara jaina mUrtiyoM kI pratiSThA karavA kara unheM deza ke sabhI pramukha bhAgoM meM mandiroM va tIrthoM para virAjamAna karAne ke liye bhejA thaa| dillI ke prasiddha zrI digambara jaina lAla mandira kI mukhya bedI meM virAjamAna bhagavAna pArzvanAtha kI va anya pratimAe~ bhI unhIM meM se batAI jAtI haiM aura una para san 1491 (saMvat 1548) aMkita hai| jaina sabhA, dillI dvArA san 1961 va 1970 meM prakAzita jaina DAirekTarI meM isakA spaSTa varNana hai| deza ke jayapura, nAgaura, ajamera, haidarAbAda, nAgapura, indaura Adi nagaroM meM ye mUrtiyAM isa prazasti ke sAtha virAjamAna haiN| ina mUrtiyoM ke prApta hone se digambara jaina samAja meM vyApaka harSa hai aura ise unakI isa dhAraNA ko bala milatA hai ki pArasanAtha parvata (zikharajI) para kabhI pArasanAtha ToMka, jala mandira tathA anyatra digambara jaina mUrtiyAM virAjamAna thiiN| khudAI meM milI ye mUrtiyAM saMbhavata: unhIM meM se haiN| aisA kahA jA rahA hai ki vahAM na kevala abhI aura digambara jaina mUrtiyAM dabI huI haiN| apitu bhagavAna pArzarvanAtha kI vaha mUrti saMbhavata: vahIM hai jo pArasanAtha ToMka para thii| yaha ullekhanIya hai ki san 1905 ke AsapAsa aneka digambara jaina mUrtiyAM sammedazikhara parvata se gAyaba huI thIM, jinako lekara tatkAlIna digambara jaina samAja ne zikAyata darja kI thI, digambara jaina samAja kI yaha cintA aura apekSA hai ki ina mUrtiyoM ko yathAzIghra unake pUrva sthAna para virAjamAna kiyA jAye tAki unakI pUjA - arcanA prArambha ho jaaye| ___ bhAratavarSIya digambara jaina tIrthakSetra kameTI ke adhyakSa sAhU ramezacanda jaina ne bhAratIya purAtatva sarvekSaNa kI mahAnidezaka zrImatI komala vardhana ko eka patra dekara anurodha kiyA hai ki zrI zikharajI meM sarakArI adhikAriyoM ke saMrakSaNa meM rakhI ye mUrtiyAM digambara jaina samAja ko sauMpI jAye kyoMki ye sabhI mUrtiyAM pUjanIya haiM tathA prApta hone ke bAda unakI avamAnanA se samAja kI bhAvanAeM Ahata hotI haiN| samAja cAhatA hai ki inakI vidhivata pUjA-arcanA kI jaaye| giriDIha (bihAra) se zrI amalakumAra jaina kI sUcanA ke AdhAra para khudAI meM prApta pratimAoM kA saMkSipta vivaraNa isa prakAra hai - (1) pArzvanAtha (agala-bagala meM candraprabhu, kunthunAtha, munisuvrata aura padmaprabhu), (2) zAMtinAtha, (3) zAMtinAtha (jIvarAja pApar3IvAla savat 1548), (4) koI cinha abhilekha nahIM, (5) binA cinha saMvat 1725, (6) pArzvanAtha 9 phaNa, 1548, (7) zAMtinAtha - jIvarAja pApar3IvAla, (8) pArzvanAtha mUlanAyaka - caubIsI, 1548, jIvarAja pApar3IvAla, (7) padmAvatI - pIche pArzvanAtha, (10) pArzvanAtha, 1548, (11) pArzvanAtha, 1548, jIvarAja pApar3IvAla, jinacandra bhaTTAraka, (12) pArzvanAtha, jIvarAja pApar3IvAla, (13) pArzvanAtha, zrI mUlasaMgha bhaTTAraka jinacandrajI, 1548, jIvarAja pApar3IvAla, (14) AdinAtha, 1548, (15) pArzvanAtha, 1548, jIvarAja pApar3IvAla, (16) pArzvanAtha, 1548, jIvarAja, (17) padmAvatI - pArzvanAtha, 1548, (18) pArzvanAtha, 1548, (19) pArzvanAtha kI khaNDita muurti| arhat vacana, julAI 2000

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ahiMsA iNTaranezanala dvArA jaina dharma para saMpUrNa pustaka lekhana ke lie 51 hajAra rupaye kA puraskAra abhI taka jaina dharma para koI saMpUrNa pustaka upalabdha nahIM hai, jisakA abhAva deza evaM videza donoM meM hI khaTaka rahA hai| ahiMsA iNTaranezanala ne deza ke atikhyAti prApta vidvAnoM se sAkSAta baiThaka meM vicAra vimarza kara isa pustaka ke lie nimna pariccheda nizcita kiye 1. udbhava (20 pRSTha) 2. vikAsa (30 pRSTha) 3. dharma (40 pRSTha) 4. darzana (40 pRSTha) 5. jaina yoga taMtra - maMtra (30 pRSTha) 6. bhASA (30 pRSTha) 7. sAhitya (40 pRSTha) 8. jaina saMgha (40 pRSTha) 9. samAja (30 pRSTha) 10. videzoM meM jaina dharma (30 pRSTha) 11. mUlAcAra (30 pRSTha) 12. zrAvakAcAra (30 pRSTha) 13. AhAra - zAkAhAra (20 pRSTha) 14. jaina vijJAna (30 pRSTha) 15. saMskRti (30 pRSTha) 16. jaina kalA, purAtatva evaM tIrtha (80 pRsstth)| kula 550 pRSTha kI yaha pustaka raoNyala AkTeva AkAra meM hindI meM bahuta acche kAgaja para prakAzita honI hai| uparyukta paricchedoM para pustaka kI TAipa kI huI do pANDulipiyAM bhejanA Avazyaka hai| pustaka kI bhASA sAhityika hindI honI hai, kintu saMskRtaniSTha nhiiN| urdU zabdoM kA prayoga nhiiN| sAmagrI prAmANika ho| bhASA pravAha tathA tAratamya kA vizeSa dhyAna rhe| sarvottama kRti ke kRtikAra ko 51 hajAra kA puraskAra eka bhavya samAroha meM dillI meM bheMTa kiyA jaayegaa| pustaka lekhana para anya rAyalTI nahIM dI jaayegii| pustaka ke sva - prakAzana athavA anya prakAzaka se prakAzana para adhikAra ahiMsA iNTaranezanala kA hogaa| pustaka sacitra hogI, jisake lie citra ahiMsA iNTaranezanala upalabdha kregaa| lekhaka bhI bahuta sundara citra de sakate haiN| pANDulipi meM saMzodhana karane kA adhikAra ahiMsA iNTaranezanala ko rhegaa| pANDulipi lagabhaga disambara 2000 ke aMta taka nimna pate para prApta honA apekSita hai| zrI satIza kumAra jaina, mahAsaciva, ahiMsA iNTaranezanala sI - III/3129 basaMtakuMja, naI dillI - 110070 jaina vidyA kA paThanIya SaTmAsika JINAMANJARI Editor - S.A. Bhuvanendra Kumar Periodicity - Bi-annual (April & October) Publisher - Brahmi Society, Canada-U.S.A. Contact - Dr. S.A. Bhuvanendra Kumar 4665, Moccasin Trail, MISSISSAUGA, ONTARIO, Canada |4z2w5 JINAMANJARI - - - we- imsimar Kaylore JAINA HISTORIC ASPECTS OF INDIA 82 arhat vacana, julAI 2000

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anukaraNIya pahala digambara jaina sozala grupa 'neminAtha', indaura ne vigata dinoM arhat vacana meM prakAzita eka anurodha para tvarita kAryavAhI kara eka Ayojana kiyA jisameM N.C.E.R.T. dvArA prakAzita 'prAcIna bhArata' pustaka kI visaMgatiyoM para vistAra se carcA huii| hama unake dvArA prakAzita heNDabila ko yahA~ uddhRta kara rahe haiN| yaha hajAroM kI saMkhyA meM indaura meM vitarita kiyA gayA hai| kyA aba hameM 'tIrthaMkara hue the' isakI bhI rajisTrI peza karanA hogI? sabhI (digambara / zvetAmbara) jaina samAja ke bandhuoM! jaina samAja meM rIDara DAijesTa sI pratiSThA prApta patrikA 'arhat vacana' ke apraila 2000 aMka meM pRSTha 66 para 'bhArata ke manISI itihAsakAroM se nivedana' zIrSaka se alavara ke eDavokeTa khillImala jaina kA jo lekhakIya nivedana prakAzita huA hai kRpayA use akSaraza: yathAvata pddh'iye| isa vaicArika svataMtratA ke yuga meM kisI ke vyaktigata vicAroM hetu hama usase lar3a nahIM sakate nA hI hama kisI ko aisA bAdhya kara sakate haiM ki jo hama mAnate haiM use tuma bhI maanoN| parantu isakA yaha matalaba bhI nahIM hai ki vyaktigata mAnyatA kI bauddhika ajIrNatA vAlI haThadharmitA bharI jida vaidhAnika rUpa meM bAkAyadA par3hAye jAne vAlI pAThyapustaka meM sthAna pAkara vidyArthiyoM ko sthAyI taura para raTAI jAne lge| yaha to jaina samAja kI hajAroM sAla se sthApita aTUTa AsthA, zraddhA para eka taraha se sIdhA AkramaNa hai| tIrthaMkaroM ke sandarbha meM hamAre pAsa to khaira eka nahIM pacAsoM pramANa hai| bAvajUda agara pramANa nahIM bhI ho to dhArmika AsthA aisA viSaya hai jisameM kisI bhI lekhaka ko bauddhika AkramaNa nahIM karanA caahiye| saba jAnate haiM ki pIpala ke nIce sindUra lagA patthara kucha mAha pahale taka rAste ke kinAre par3A huA patthara ho sakatA hai| parantu kyA AsthA ke sindUra se usake bhagavAna bana jAne ke pazcAt kyA yaha vyavahArya hogA ki koI yaha kutarka karate hue kahe ki batAoM isameM bhagavAna kahA~ hai use Thokara mArate hue hajAroM mAnane vAloM kI AsthAoM kA apamAna karane lge| lekhaka dvArA bhagavAna mahAvIra ko bagaira vastra badale 12 varSa taka idhara- udhara bhaTakate hue batAne kA Akhira uddezya kyA hai? kyA vaha yaha batAnA cAhatA hai ki mahAvIra bAvale ho gaye the? kyoMki hamAre zraddhAna meM to hamAre pUjya munivara, guru vihAra karate hue bhaTake huoM ko sahI mArga dikhAte haiM nA ki khuda bhaTakate haiN| vaise to isa taraha kA phUhar3a lekhana ati saMvedanazIla hokara ghora uttejanA kA kAraNa bana sakatA hai parantu hamArI ahiMsaka samAja kA svarUpa aura ciMtana aisA nahIM hai ki hama Aveza meM Akara aise lekhana ke prati koI phatavA jArI kara deN| hama yaha to kara sakate haiM tathA yaha karanA bhI cAhiye ki apane zAMtipUrNa virodha ko kendrIya zAsana ke sAmane bagaira kisI uttejanA ke, sabhyatApUrNa DhaMga se pUrI ekatA ke sAtha vinamratApUrvaka darja karA deM jisase ki nA sirpha uparokta stara kA lekhana pustakoM se haTA diyA jAye balki Age bhI aisA lekhana puna: na ho isake prati anya lekhaka bhI sAvadhAna raheM aura hameM yaha vizvAsa hai ki samAja ke zIrSa netRtva dvArA prathama nivedana karane para hI aise pATha pAThyakramoM se haTA diye jaayeNge| arhat vacana, julAI 2000

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hama ahiMsaka evaM sabhya haiM, sar3akoM para utaranA yA uttejanApUrNa bayAnabAjI, vijJaptiyAM denA hamArA caritra nahIM hai aura phira isa ghaTanA ne to hameM naye sire se kucha socane hetu jAgrata kiyA hai aura vaha yaha ki kamajorI hamale ko svAbhAvika taura para nyotA detI hai tathA kamajorI tabhI hotI hai jaba hamameM matabheda hokara ApasI ekatA tathA usakI majabUtI kA abhAva hotA hai, ata: paramparAnusAra jaisA ki hama vighna Ane para tathA kisI naI zurUAta ke avasara para sarvaprathama prabhu kI stuti evaM AzIrvAda prApta karate haiN| usI anusAra bhagavAna AdinAtha prabhu kI 24 ghaMTe kI akhaMDa stuti karane kA nizcaya kiyA hai, isa saMkalpa ke sAtha ki hamArI ekatA itanI majabUta bane jisase ki isa taraha ke vidhna nahIM aaveN| DaoN. hIrAlAla jaina janma zatAbdI samAroha sampanna kAlidAsa akAdamI evaM DaoN. hIrAlAla jaina janma zatAbdI samAroha samiti dvArA saMyukta rUpa se 17-18 jUna 2000 ko ujjaina meM DaoN. hIrAlAla jaina janma zatAbdI samAroha manAyA gyaa| 2 satroM meM sampanna isa kAryakrama ke prathama satra meM nyAyamUrti zrI ena.ke. jaina kI upasthiti ullekhanIya rhii| dvitIya satra kI adhyakSatA kI pUrva sAMsada zrI maheza datta mizra ne evaM mukhya atithi ke rUpa meM upasthita the variSTha patrakAra zrI avantIlAla jain| vizeSa atithi ke rUpa meM indaura se padhAre DaoN. nemIcanda jaina, sampAdaka-tIrthaMkara tathA DaoN. anupama jaina, sampAdaka - arhat vacana ne apanA udbodhana diyaa| DaoN. anupama jaina ne DaoN. hIrAlAla jaina ke jaina gaNita ke adhyayana ke kSetra meM diye gaye parokSa avadAna kI vistAra se carcA kii| jabalapura se padhAre DaoN. dharmacanda jaina tathA DaoN. rAjendra trivedI ne bhI sabhA ko sambodhita kiyaa| badhAIyA~ suzrI saroja caudharI ko pIeca.DI. kundakunda jJAnapITha kI zodha chAtrA suzrI saroja caudharI ko unake zodha prabandha 'pramukha jaina purANoM meM pratipAdita rAjanIti kA samIkSAtmaka adhyayana' para DaoN. uSA tivArI ke mArgadarzana meM devI ahilyA vizvavidyAlaya, indaura ne rAjanIti vijJAna viSaya para pI.eca.DI. kI upAdhi pradAna kI hai| zrI lAlacandrajI rAkeza 'dharma divAkara' kI upAdhi se vibhUSita zrI 1008 bhagavAna zItalanAtha digambara jaina mandira TrasTa samiti, sAMcI dvArA Ayojita zrI majjajinendra paMcakalyANaka pratiSThA evaM gajaratha mahotsava meM sakriya sahayoga tathA unakI pA~ca dazaka kI dharma, samAja evaM sAhitya kI samarpaNayukta amUlya sevAoM ke liye tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha ke variSTha sadasya paMDita lAlacandra jaina 'rAkeza', gaMjabAsaudA ko 'dharma divAkara' kI upAdhi se alaMkRta kiyA gyaa| - anilakumAra jaina 'anurAga', gaMjabAsaudA kundakunda jJAnapITha parivAra kI ora se hArdika bdhaaii| 84 arhat vacana, julAI 2000

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ahat vacana mata- abhimata arhata vacana kA janavarI-mArca 2000 aMka Aja hI milaa| isameM prakAzita vibhinna upayogI lekhoM ke sandarbha meM maiM nimnAMkita bindu Apake vicArArtha preSita kara rahA hU~ jina para Apa vicAra karake prakAzana evaM anya Avazyaka kAryavAhI karane kA kaSTa kareM - 1. ApakA saMpAdakIya Alekha ni:sandeha sAmayika hai| maiM tIrthaMkara RSabhadeva jaina vidvat mahAsaMgha dvArA 'samparka' DAirekTrI ke prakAzana para hArdika badhAI arpita karatA huuN| 2. DaoN. saMgItA mehatA kA lekha, 'jaina dharma kI prAcInatA aura RSabhadeva' tathA DaoN. sneharAnI kA lekha, 'Rgveda mUlata: zramaNa RSabhadeva prabhAvita kRti hai' itane adhika upayogI hai ki prazaMsA ke lie mere pAsa upayakta zabda nahIM hai| Apake mAdhyama se merA lekhaka dvaya se anurodha hai ki ina donoM lekhoM ke AdhAra para vistRta pAThya pustaka kA sajana kiyA jAve jisameM saMdarbhita uddharaNoM ko artha sahita uddharita kiyA jAve tathA jor3I gaI vikRtiyoM/paristhitiyoM kA vistAra se vivecana ho| 3. DaoN. dayAcandajI jaina sAhityAcArya ke lekha, 'mahAmaMtra NamokAra - eka tAtvika evaM vaijJAnika vivecana' ke sambandha meM maiM ApakA dhyAna arhat vacana ke akTUbara 1996 aMka meM mata - abhimata ke antargata prakAzita merI TippaNI, 'maMtra vidyA kI jaina mAnyatA saMdigdha' kI ora AkarSita karanA cAhatA huuN| vidvAna lekhaka ne dharasenAcArya ke ziSya AcArya puSpadaMta ko NamokAra mahAmaMtra kA racayitA batAyA hai, ata: ise anAdi nahIM kahA jA sktaa| mahAsamiti patrikA meM prakAzita nyAyamUrti ema.ela. jaina ne mahAmaMtra ke vartamAna svarUpa evaM aitihAsikatA para vistAra se prakAza DAlA hai| lekha se maMtra ke mAtra sthUla jAe se gRha zAnti, duHkha nivAraNa Adi kA ullekha kiyA hai| yadi aisA hai to maMtra meM pratiSThita paMca parameSThI ke upadeza, nirdiSTa mArga evaM unake AcaraNa kA anukaraNa aprAsaMgika ho jaavegaa| jaina darzana puruSArtha pradhAna hai, ratnatraya mArga ke anusaraNa, jaina AcAra saMhitA meM nirdiSTa, sacaritra, kaSAya zamana, aNuvrata - mahAvrata anupAlana, tapa, tyAga Adi se hI azubha karmoM kI saMvara - nirjarA, zubha - zuddha pariNati saMbhava hai| maMtroM kI sArthakatA para sAdhAraNa vyAvahArika prayoga kiyA jA sakatA hai, koI honahAra vidyArthI kevala maMtra kA jApa kare viSaya kA adhyayana nahIM kare aura dekheM ki vaha uttIrNa hotA hai yA nhiiN| yadi maMtra kA jApa hI abhISTa ho to usameM nihita zikSA, Adarza tirohita ho jAveMge aura zithilAcAriyoM ke lie yaha eka acchA bahAnA hogaa| isase samAja meM sadAcaraNa, tapa - tyAga ke prati aura adhika hrAsa hogA, anAcAra bddh'egaa| lekha meM paMcama zrutakevalI bhadrabAhu AcArya kA bhI ullekha kiyA gayA hai jabaki usa samaya kucha likhA hI nahIM gayA thaa| upalabdha sAhitya unake bAda alyalpa smRti ke AdhAra para dharasenAcArya evaM guNadharAcArya se unakI ziSya paramparA dvArA praNIta Agamottara hai| 4. zrI hemanta kumAra jaina ne apane lekha 'anya grahoM para jIvana' meM pRSTha 51 para kisI mahAzakti ko jagata kA kartA, saMcAlaka kisI eka Izvara ko pratipAdita kiyA hai jo jaina darzana ke mUlabhUta siddhAntoM ke viparIta hai| jaina samAja kI yaha du:khada trAsadI hai ki jaina vidvAna bhI jaina siddhAntoM ke viparIta pratipAdana karate hai| ..........aadi| . - sUrajamala jaina 7- bI talavaMDI prAiveTa sekTara, kAmarsa kAleja ror3a, koTA- 324005 (rAja.) arhat vacana, julAI 2000

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arhat vacana janavarI-mArca 2000 kA aMka prApta huaa| pUrA aMka paThanIya hai| 'jainadharme AcAra dRSTi:' lekha se saMskRta bhASA ke pracAra-prasAra kI dRSTi pAkara Ananda se bhara gayA huuN| AMgla bhASA kI taraha saMskRta bhASA ke Alekha bhI hara aMka meM prakAzita honA caahiye| patrikA kI sAja-sajjA evaM mudraNa uttama hai| .bra. saMdIpa 'sarala' saMsthApaka - anekAnta jJAna mandira (zodha saMsthAna), bInA __ arhat vacana kA janavarI - mArca 2000 aMka milaa| sampUrNa aMka dekhA, pddh'aa| Apa lekhoM kI guNavattA evaM sampAdana para bahuta dhyAna dete haiN| AvaraNa pRSTha AlhAdakArI hai| durgama badrInAtha nagara meM bhagavAna RSabhadeva sambandhI jaina sthApanA, pUjya gaNinI AryikA zrI jJAnamatI mAtAjI ke lekha 'bhagavAna RSabhadeva' meM jaina kAlakhaMDa evaM bhagavAna RSabhadeva viSayaka vidvattApUrNa kramabaddha vivaraNa diyA gayA hai, itihAsa sriikhaa| zrI sudhIrakumAra jaina kA sacitra lekha jaina DAka TikaToM para rocaka sAmagrI prastuta karatA hai| Apa jaina gaNita ke jJAtA vidvAna haiN| viSaya para nirantara sundara likhate haiN| aMka ke sabhI lekha zodhapUrNa, sAtvika haiN| bhagavAna RSabhadeva ke nirvANa upalakSa para aise sundara aMka prakAzana ke liye merI hArdika bdhaaii| . satIzakumAra jaina mahAsaciva - ahiMsA inTaranezanala, naI dillI arhat vacana' traimAsikI hAtha meM Ane ke bAda kaThinAI se chUTatI hai| use pUrA karake hI saMtoSa hotA hai| hara aMka meM aisI sAmagrI AtI hai ki use par3hakara AnaMda AtA hai, aMtaraMga prasanna ho uThatA hai, 'jJAna-koSa' meM aura vRddhi huI, 'kucha aura pAyA', hamezA aisA mahasUsa hotA socatA hU~ vaha dina nizcaya hI zubha thA ki varSa- 1, aMka - 1 se hI arhat vacana maMgAne lagA, varanA nizcaya hI maiM bhArI ghATe meM rhtaa| apraila - jUna 2000 kA arhat vacana paricaya de rahA hai ki kisa prakAra vaha nikhAra para hai Apa logoM kI dekharekha meN| 'kyA DUMgarasiMha jaina dharmAnuyAyI thA?' zrI rAmajItajI jaina kA eka lekha bar3I mUlyavAna jAnakArI de gii| apabhraMza bhASA ke mahAkavi raidhUjI kI jAnakArI (1140 - 1536) evaM gvAliyara gajeTiyara 1908, tomara khAnadAna ke 1140-1473 kA havAlA dekara lupta itihAsa ko prakAza meM lAkara jijJAsuoM para bar3A upakAra kiyA hai| lekhaka zrI rAmajItajI jaina kI bhI eka pIr3A hai, unhoMne aMta meM apIla bhI kI hai - 'aba tathya Apake sAmane hai, kathya Apako bar3hAnA hai, satya pragaTAnA hai|' - maiM yahI kahU~gA ki lekha meM jo kucha viSaya ko ujAgara kiyA/yA saMketa diye haiM unheM zrI rAmajIjI hI Age bar3hAsakate haiM, ve hI satya ko pragaTa kara sakate haiN| 'darda tUne diyA, davA bhI tU de', yaha mere bhAva nahIM haiM kintu unheM jitanI lalaka hai, jAnakArI hai, aMtaraMga vyathA hai utanI zAyada hI kisI ko ho, unheM Apa loga dabAiye ki ve hI lekha meM dI gaI jAnakArI ko Age bddh'aayeN| merA vizvAsa hai ki Apa jaise mahAnubhAva evaM arhata vacana jaisI patrikA hI zrI rAmajItajI se kucha prApta kara sakatI hai| isa ora Apa prayatna kareM, hama Apake hRdaya se AbhArI hoMge, hama alpajJa haiM, vidvAnoM kI vidvAna avazya maaneNge| astu| yaha traimAsikI dIrghAyu ho| Apa saba logoM kA bhI AbhArI hU~, RNI huuN| vinamra, padamakumAra jaina 'sanmati' AnAsAgara ke sAmane, kRSNagaMja ror3a, ajamera (rAja.) arhat vacana, julAI 2000 86

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bhagavAna mahAvIra kI 2600 vIM jayantI bhagavAna mahAvIra kI 26 sauvIM janma - jayaMtI ke aitihAsika avasara ko rASTrIya evaM antarrASTrIya stara para manAne ke liye deza kI samagra jaina samAja ke eka kendrIya saMgaThana ke rUpa meM bhagavAna mahAvIra janma kalyANaka mahotsava mahAsamiti kA gaThana kiyA gayA hai| isake adhyakSa suprasiddha samAjasevI zrI dIpacanda gArDI, mumbaI tathA kAryAdhyakSa TAimsa Apha iMDiyA kI ceyaramaina zrImatI indu jaina haiN| mahAsamiti kA kAryAlaya naI dillI meM rahegA tathA mahAsamiti isa mahotsava ke liye bhArata sarakAra dvArA gaThita rASTrIya samiti ko kAryakramoM meM sahayoga degI tathA sAmAjika stara para isake antargata pratyeka rAjya meM janma kalyANaka samitiyAM gaThita kI jaayeNgii| kendrIya samiti ke anya padAdhikAriyoM meM zrI esa. sI. zAha va zrI mAMgIlAla seThiyA ko upAdhyakSa, sAhU ramezacanda jaina va zrI ela.ela. AcchA ko janarala sekreTarI tathA zrI rAjakumAra jaina ko koSAdhyakSa cunA gayA hai| yaha samiti mahotsava varSa ke liye aisA vyApaka kAryakrama taivAra kara rahI hai jisase bhagavAna mahAvIra ke upadezoM kA vyApaka pracAra - prasAra ho sake aura sAtha hI paryAvaraNa, sAmAjika zAMti, sadbhAva, svAsthya, zikSA evaM loka sevA ke kSetra meM vyApaka rUpa se jana kalyANakArI kAryakrama kriyAnvita ho skeN| mahotsava samiti kI kArya sUcI meM jo vizeSa kAryakrama niyojita kiye gaye haiM unake antargata mukhya hai - bhagavAna mahAvIra kI smRti meM DAka TikiTa, prathama divasa AvaraNa, sikkoM Adi ko jArI karAnA tathA vizeSa rela gAr3iyAM calavAnA, ahiMsA va zAkAhAra ke pracAra ke liye pradarzaniyoM kA Ayojana, antarrASTrIya stara para mahotsava meM sammilita hone ke liye yUnesko se anurodha, mAnava - sadbhAvanA ke vAtAvaraNa kI dRSTi se sarvadharma maitrI zikhara sammelana kI AyojanA, kaidiyoM kI rihAI, bhagavAna mahAvIra ke nAma para eka vizvavidyAlaya, rAjamArga, aspatAla, udyAna Adi kA nAmakaraNa, bhAratIya saMskRti ke adhyayana kI dRSTi se jaina vidyA ke rASTrIya zodha kendroM kI sthApanA, pAThyapustakoM meM jaina dharma tathA bhagavAna mahAvIra ke viSaya meM likhI mithyA bAtoM ko nikalavAnA tathA saMzodhita karAnA, vaizAlI meM smAraka kI sthApanA, jaina darzana ke viSaya meM vividha bhASAoM meM pustakoM kA prakAzana, deza se mAMsa niryAta ko banda karane para bala, mahAvIra ke upadezoM kA dUradarzana, samAcAra patra Adi ke mAdhyama se pracAra - prasAra, jaina darzana kI tulanAtmaka vivecanA ke liye vidvata goSThiyoM kA Ayojana, jana-kalyANakArI kAryakramoM ke antargata asahAya va nirbala varga kI madada, jaina jIvana zailI evaM naitika zikSA ke AdhAra para pablika skUloM kI sthApanA, paryAvaraNa kI rakSA ke liye vRkSAropaNa, jala saMsAdhanoM kA saMrakSaNa, pazuoM ke prati atyAcAroM ko rukavAnA, samAjika utthAna ke liye samAja ke yuvA udyamiyoM, kamajora varga kI mahilAoM, vikalAMgoM, vidhavAoM Adi kI madada, gozAlAoM kI sthApanA, jaina tIrthakSetroM kA paryAvaraNa kI dRSTi se vikAsa, hoTaloM va vimAnoM meM jaina bhojana kI vyavasthA para bala, jaina saMskRti kI rakSA ke liye saMgrahAlayoM kI sthApanA aadi| dillI meM sthita bhagavAna mahAvIra kendra vibhinna dharmoM ke tulanAtmaka adhyayana evaM zodha kendra ke rUpa meM kArya karegA (dekheM mukhpRsstth)| vibhinna zaharoM meM isakI zAkhAyeM rheNgii| ___janmakalyANaka mahotsava samiti kI eka baiThaka yahA~ zrImatI indu jaina ke nivAsa para zrI dIpacanda gArDI kI adhyakSatA meM huI jisameM ina sabhI kAryakramoM ko svIkAra karate hue mahotsava ko atyanta bhavya stara para manAne kA saMkalpa vyakta kiyA gyaa| arhat vacana, julAI 2000

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Filling hearts with happiness and minds with memories. It has been 50 glorious years and this is just the beginning of our journey. Sckumars Visit us at: http://www.skumars.com FABRIC OF A GOLDEN INDIA PREMIUM SUITINGS SHIRTINGS SAREES DRESS MATERIALS SCHOOL UNIFORNS WORKWEAL WORSTEDSOME UNEN. TERIY TOWELS PERCEPT/SK-838

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jJAnodaya puraskAra-99 kI ghoSaNA zrImatI zAMtidevI ratanalAlajI bobarA kI smRti meM zrI sUrajamalajI bobarA, indaura dvArA kundakunda jJAnapITha, indaura ke mAdhyama se jJAnodaya puraskAra kI sthApanA 1998 meM kI gaI hai| vaha sarvavidita tathya hai ki darzana evaM sAhitya kI apekSA itihAsa evaM purAtatva ke kSetra meM maulika zodha kI mAtrA alpa rahatI hai| phalata: yaha puraskAra jaina itihAsa ke kSetra meM maulika zodha ko samarpita kiyA gayA hai| isake antargata puraskAra rAzi meM vRddhi karate hue varSa 2000 se prativarSa jaina itihAsa ke kSetra meM sarvazreSTha zodha patra / pustaka prastuta karane vAle vidvAna ko rupaye 11000/- kI nagada rAzi, zAla evaM zrIphala se sammAnita kiyA jaayegaa| varSa 1998 kA puraskAra rAmakathA saMgrahAlaya, phaijAbAda ke pUrva nidezaka DaoN. zailendra rastogI ko unakI kRti 'jaina dharma kalA prANa RSabhadeva aura unake abhilekhIya sAkSya' para 29.3.2000 ko samarpita kiyA gyaa| varSa 1999 kA puraskAra pro. hampA nAgarAjaiyyA (Prof. Hampa Nagarajaiyah) ko unakI kRti 'A History of the Rastrakutas of Malkhed and Jainism para pradAna karane kI ghoSaNA kI gaI hai| yaha puraskAra zIghra hI samAroha pUrvaka pradAna kiyA jaayegaa| varSa 2000 se cayana kI prakriyA meM parivartana kiyA jA rahA hai| aba koI bhI vyakti puraskAra hetu kisI lekha yA pustaka ke lekhaka ke nAma kA prastAva sAmagrI sahita preSita kara sakatA hai| cayanita kRti ke lekhaka ko aba ru. 11000/- kI rAzi, zAla, zrIphala evaM prazasti pradAna kI jaayegii| cayanita kRti ke prastAvaka ko bhI ru. 1000/- kI rAzi se sammAnita kiyA jaayegaa| varSa 2000 ke puraskAra hetu prastAva sAde kAgaja para evaM sambaddha kRti/Alekha ke lekhaka tathA prastAvaka ke samparka ke pate, phona naM. sahita 30 sitambara 2000 taka kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, tukogaMja, indaura - 452001 ke pate para prApta ho jAnA caahiye| ___jaina vidhAoM ke adhyayana/anusaMdhAna meM ruci rakhane vAle sabhI vidvAnoM/samAjaseviyoM se Agraha hai ki ve vigata 5 varSoM meM prakAza meM AI jaina itihAsa/purAtatva viSayaka maulika zodha kAryoM ke saMkalana, mUlyAMkana evaM sammAnita karane meM hameM apanA apanA sahayoga pradAna kreN| devakumArasiMha kAsalIvAla DaoN. anupama jaina adhyakSa mAnada saciva

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I.S.S.N. 0971-9024 arhata vacana bhArata sarakAra ke samAcAra - patroM ke mahApaMjIyaka se prApta paMjIyana saMkhyA 50199/88 nAnaka caDopihinetakAmabaememaraNa / ramenejAsahajayANANavaNakyAne sAmAliyAmamaMgojamasyA "6404 indaura svAmitva zrI di. jaina udAsIna Azrama TrasTa, kundakunda jJAnapITha, indaura kI ora se devakumArasiMha kAsalIvAla dvArA 584, mahAtmA gAMdhI mArga, indaura se prakAzita evaM sugana grAphiksa, siTI plAjA, ma.gA. mArga, indaura phona : 538283 mAnad sampAdaka - DaoN. anupama jaina