Arhat Vachan 2011 07

Author(s): Anupam Jain
Publisher: Kundkund Gyanpith Indore
Catalog link: https://jainqq.org/explore/526590/1

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arhat vacana ARHAT VACANA varSa-23.aMka 3 Vol. - 23, Issue 3 julAI-sitambara 2011 July - September 2011 kundakunda jJAnapITha, indaura ke pAMDulipi saMgrahAlaya kA eka dRzya kAnapI kandaka kundakunda jJAnapITha, indaura KUNDAKUNDA JNANAPITHA, INDORE indaura

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( Lon C06-2011 DaoN. biTanI baumAna kA vyAkhyAna KUNDAKUNDA JNANAPITHA, INDORE devI ahilyA vizvavidyAlaya, iMdaura ke zodha kendra kundakunda jJAnapITha, iMdaura dvArA sAmayika Lecture by Dr. W e y Bauman, F. 1.0.. Miami (U.S.A.) aura mahatvapUrNa viSayoM para prasiddha vidvAnoM ko Jainis Environmental Science AmaMtrita kara vyAkhyAna Ayojita karane ke krama meM dinAMka 7 jUna 2011 ko phloriDA aMtarrASTIya vizvavidyAlaya, miyAmI (amerikA) ke DaoN. biTanI baumAna kA vyAkhyAna jaina dharma aura paryAvaraNa viSaya para Ayojita kiyA gyaa| Apane kahA ki vijJAna sampUrNa pRthvI kI unnati ke liye honA caahie| jisake tahata DaoN ajita kAsalIvAla DaoN. biTanI bAumAna kA svAgata karate hue| sampUrNa jIvadhAriyoM arthAta nadiyoM, vRkSoM, pazusamIpa hai DaoN. prakAza candra jaina pakSiyoM Adi sabhI ke saMrakSaNa aura vikAsa kI jarUrata hai| jaina dharma ke ahiMsA, aparigraha aura anekAMta ke siddhAMtoM ko mUla meM rakhakara yadi vaijJAnika kArya kareM evaM yadi vaijJAnika zodhoM kA isa hetu upayoga kiyA jAe tohIhama bhAvI vinAza se baca sakate haiN| vizva ke sabhIdharmoM meM ina siddhAMtoM se saMbaMdhita bAteM nyUnAdhika rUpoM meM bhinna zabdoM meM milatI haiM kintu jaina dharma meM isakA adhika tarkasaMgata vivecana prApta hotA hai| Apane jaina dharma ke siddhAMtoM kI vaijJAnikatA aura jaina dharma aura vijJAna ke vikAsa meM isakI prAsaMgikatA kI vistAra se carcA kii| bra. anila jaina zAstrI ke maMgalAcaraNa se prAraMbha kAryakrama kI adhyakSatA kundakunda jJAnapITha ke nidezaka pro. e.e. abbAsI ne kii| Apane kahA ki kundakunda jJAnapITha kA pustakAlaya jaina sAhitya kI dRSTi se atyanta samRddha hai tathA jaina dharma ke kisI bhI pahalU para kArya karane vAle zodhArthI kA zodhakArya taba taka pUrNa nahIM ho sakatA jaba taka vaha yahAM ke bhaNDAra kA ADolana na kreN| maMcAsIna viziSTa atithi pro. pI.ena. mizra ne kahA ki dhArmika siddhAMtoM ko vaijJAnika prayogoM kI kasauTI para kasanA ucita nahIM hai kyoMki vaijJAnika upakaraNoM evaM jJAnendriyoM kI apanI sImAeM haiN| jabaki hamAre RSiyoM neatIndriya jJAna ke AdhAra para dhArmika siddhAMtoM kI racanA kI hai| / atithiyoM kA svAgata saMsthAdhyakSa DaoN. ajita kAsalIvAla ne kiyA evaM jJAnapITha kI gatividhiyoM kI vistRta jAnakArI dete hue sazakta saMcAlana saMsthA saciva DaoN. anupama jaina ne kiyaa| TITLTDPURI TITantra JIOLITICTLTDANM U ENTINUTDAIVIC NT IMAR Ga vyAkhyAna dete hue DaoN. biTanI bAumAna (amerikA)

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I.S.S.N. - 0971- 9024 R.N.I.No. 50199/88 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) julAI-sitambara 2011 July-September 2011 varSa 23,aMka 03 Volume 23, Issue 03 mAnada- sampAdaka DaoN. anupama jaina prAdhyApaka evaM vibhAgAdhyakSa-gaNita, zAsakIya holakara (svazAsI) vijJAna mahAvidyAlaya, indaura-452001 bhArata 50731-2797790,2545421 HONY. EDITOR Dr. Anupam Jain Professor & Head-Department of Mathematics, Govt. Holkar (Autonomous) Science College, ___ INDORE - 452001 INDIA email : anupamjain3@rediffmail.com prakAzaka PUBLISHER Dr. Ajitkumarsingh Kasliwal President kundakunda jJAnapITha Kunda kunda Jnanapitha 584, mahAtmA gAMdhI mArga,tukogaMja, 584, M.G. Road, Tukoganj, indaura 452001(ma.pra) INDORE -452 001 (M.P.) INDIA (0731)2545744,2545421 (0)2434718,09302104700 kundakunda jJAnapITha, indaura kI ora se adhyakSa- DaoN. ajitakumArasiMha kAsalIvAla dvArA 584, mahAtmA gAMdhI mArga, indaura se prakAzita evaM sugana grAphiksa LG-11 sampAdaka : DaoN. anupama jaina, indaura

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arhata vacana sampAdaka maMDala/Arhat Vacana Editorial Board, 2010&2011 zrI narendraprakAza jaina (adhyakSa) Shri Narendra Prakash Jain (President) Retired Principal, 104, Nai Basti, phirojAbAda Firozabad - 283 203 pro. lakSmI candra jaina Prof. Laxmi Chandra Jain Retd. Professor of Mathematics & Principal, 554, Sarafa, Upstairs Diksha Jewellers, jabalapura Jabalpur - 482002 pro. rAdhAcaraNa gupta Prof. Radha Charan Gupta Retired Professor of Mathematics, R-20, Rasbahar Colony. Lahargird jhAMsI Jhansi - 284003 DaoN. takAo hAyAzI Dr. Takao Hayashi Professor - History of Science, Science & Tech. Res. Institute, Doshisha University, kyoTojApAna Kyoto - 610-03 Japan pro. jagadIza candra upAdhyAya Prof. Jagdish Chandra Upadhyay Professor of History, 172, Radio Colony, indaura Indore-452 001 zrI sUrajamala bobarA Shri Surajmal Bobra Director - Jnanodaya Foundation, 9/2, Sneh Lataganj, Indore-452003 zrI jayasena jaina Shri Jaisen Jain Editor - Sanmativani, 201, Amit Apartment, 1/1 Parasi Mohalla, Indore - 452 001 DaoN. anItA jaina Dr. Anita Jain Principal - Shri Jain Diwakar College, Old Palasia indaura Indore - 452 001 pro. je.esa. kuzavAha Prof. J.S. Kushwah H.O.D. - English 299,Goyal Nagar (East) indaura Indore - 452019 - sampAdakIya patrAcAra kA patA - DaoN. anupama jaina Dr. Anupam Jain 'Gyan Chhaya D-14, Sudama Nagar, indaura Indore - Ph. : 0731-2797790 email : anupamjain3@rediffmail.com, 094250-53822 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| sAtha hI sambaddha aMka kI eka prati bhI hameM preSita kreN| samasta vivAdoM kA nipaTArA indaura nyAyAlayIna kSetra meM hI hogaa| arhat vacana, 23 (3), 2011 indaura indaura

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kundakunda jJAnapITha, indaura madhya pradeza ke jaina zAstra bhaNDAra evaM kundakunda jJAnapITha, indaura gata aMka meM inhIM pRSThoM para maiMne jaina zAstra bhaNDAroM kA sUcIkaraNa evaM saMrakSaNa kI carcA anya viSayoM sahita 'sAmayika saMdarbha The Discovery of India "One of our major misfortunes is that we have lost so much of the world's ancient literature in Greece, in India and elsewhere..... Probably an organised search for old manuscripts in the libraries of religious institution, monasteries and private persons would yield rich results. That, and the critical examination of these manuscripts and, where considered desirable, their publication and translation are among the many things we have to do in india when we succeed in breaking through our shackles and can fuction for ourselves. Such a study is bound to throw light on many phases of Indian history and especially on the social background behind historic events and changing ideas." arhat vacana, 23 (3), 2011

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amara granthAlaya (di.jaina udAsIna Azrama, indaura) meM saMgrahIta pANDulipiyoM kI sUcI tatvArthasUtra kI bhASA badanikA (samyagdarzana candrikA) kA eka pRSTha prakAzakama kundakunda jJAnapITha, indaura zrIsatbhuta prabhAvanA TrasTa,bhAvanagara AcArya kundakunda hastalikhita bhuta bhaNDAra khajurAho (ma0pra0) Ramdministrampannel M ahitya reasoihive- R Controenternationalrakiner bhaTTAraka yazakIrti diga. jaina sarasvatI bhavana, muSaNadeva arhat vacana, 23 (3), 2011

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arhat vacana, 23 (3), 2011

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kra. 6 jaina pANDulipiyoM kI rASTrIya paMjI nirmANa pariyojanA rAjya kA nAma yoga sUcIkRta bhaMDAra 479 sUcIkRta pANDulipiyA~ 58766 arhat vacana, 23 (3), 2011

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kra. jile kA nAma arhat vacana, 23 (3), 2011 M.R.C. M.R.C. bhaMDAroM kI saMkhyA pANDulipiyA~ kI saMkhyA M.R.C. 7

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yoga 432 73253 madhya pradeza ke ina jiloM meM hameM eka bhI jaina zAstra bhaMDAra nahIM milaa| 1. anUpapura 2. alIrAjapura 3. bAlAghATa 4. DiNDorI 5. sIdhI 6. siMgarolI 7. zahaDola 8. umariyA uparokta sUcI meM se kundakunda jJAnapITha, indaura ke bhaMDAra kI pANDulipiyoM kA vistRta vizleSaNa kara aprakAzita pANDulipiyoM ko chA~TA jA cukA hai| isa prakAra kI 29 kRtiyoM kI sUcI nimnavat haiN| arhat vacana, 23 (3), 2011

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kra. pAMDulipi kA nAma 15. Ayurveda nuskhe 16. jyotirjJAnavidhi 17. bhaiSajyamuktAvalI 18. bhaviSyadattacaritra 19. iSTAMkapaMcaviMzatikA 20. gaNitasAra saMgraha uttarachattIsI TIkA 21. gaNitasAra saMgraha (kSetra gaNita ) 22. SaTatriMzatikA* 23. rekhA gaNita 24. trailokya dIpaka 25. triloka darpaNa 26. gaNitasAra** arhat vacana, 23 (3), 2011 lekhaka / TIkAkAra paM. hemarAja zrIdharAcArya bhaTTa akalaMkadeva zrIdharAcArya dvitIya tejasiMha mahAvIrAcArya / sumatikIrti mahAvIrAcArya mAdhavacandra traividha jagannAtha samrATa yatIndra vAmadeva khaDagasena zrIdharAcArya pAMDulipi kA kramAMka 570 evaM 594 603 571 575 evaM 592 593 573 576 595 596 597 evaM 598 599 600 652 evaM 653 656 672 evaM 726 720 9

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- DaoN. anupama jaina arhat vacana, 23 (3), 2011

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__ varSa - 23, aMka - 3, julAI-sitambara - 2011, 11-13 anuzAsana aura ziSTAcAra - AcArya vidyAnanda muni* kundakunda jJAnapITha, indaura vartamAna paristhitiyoM meM jaina sAdhu saMsthA meM anuzAsana evaM ziSTAcAra kI AvazyakatA evaM upayogitA para kendrita isa Alekha meM rASTrasaMta AcAryazrI vidyAnanda jI ne samasAmayika, Avazyaka cintana prastuta kiyA hai| AcArya zrI ne apane sudIrgha anubhava ke AdhAra para jo dRSTi dI hai vaha atyanta mahatvapUrNa hai| - sampAdaka 'yo me zramaNaziro dAsyati, tasyAhaM dInArazataM dAsyAmi / " 'NariMdaviruddhAcaride / 'AcAryAdAcAryAntaraprApaNamAtRtIyaM pArazcikam / 'citraM jainI tapasyA hi, svairAcAra virodhinii|" * di.jaina muni paramparA meM variSThatam dIkSita AcArya, rASTrasaMta, samparka : kundakunda bhAratI, 18-bI, spezala iMsTITyUzanala eriyA, maharaulI ror3a, naIdillI-110067

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12 arhat vacana, 23 (3), 2011

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'manasi vacasi kAye puNyapIyUSapUrNA - stribhUvanamupakAra zreNibhiH prINaya taH / paraguNaparamANUna parvatIkRtya nityaM, nija hRdi vikasantaH santi santaH kiyantaH // 5 divyAvadAna, pRSTha 434 2. AcArya vIrasena, dhavalA, 13/5, 4, 26/63/1 3. AcArya akalaMkadeva, tattvArtharAjavArtika, 9/22/622 4. AcArya vAdibha siMha, kSatracUr3AmaNi, 2/15 5. bhartRhari, nItizataka, 79 prAptaH 27.06.11 jaina vidyA kA paThanIya SaTmAsika JINAMANJARI JINAMANJARI Editor -Dr. S.A. Bhuvanendra Kumar Periodicity - Bi-annual (April & October) Publisher -Brahmi Society, Canada U.S.A. Contact - Dr. S.A. Bhuvanedra Kumar 4665, Moccasin Trail, MISSISSAUGA, ONTARIO CANADA-1472W5 arhat vacana, 23 (3), 2011

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kundakunda jJAnapITha, indaura zodha samiti (nidezaka maNDala) adhyakSa pro. e. e. abbAsI IDA Plot No 80 EB, pro. vimalakumAra jaina ( pUrva saMkAyAdhyakSa vANijya DaoN. harisiMha gaura vi.vi.) ela.AI. jI - 52, padmAkara nagara, makaroniyA - sAgara pro. gaNeza kAvar3iyA (adhyakSa arthazAstra vibhAga, devI ahilyA vizvavidyAlaya ) 14 e-3, prAdhyApaka nivAsa, devI ahilyA vi.vi. khaMDavA roDa, indaura pro. nalina ke. zAstrI (prAdhyApaka vana. zA. evaM DIna mahA vikAsa pariSada) e-11, prAdhyApaka nivAsa, magadha vi. vi. parisara, bodhagayA (bihAra) pro. narendra dhAkar3a (atirikta saMcAlaka ucca zikSA, indaura ujjaina saMbhAga ) 296, tilaka nagara, indaura - sanmativANI pro. pArasamala agravAla ( pUrva prAdhyApaka bhautikI) 11, bhairavadhAma kaoNlonI, sekTara-3, hiraNamagarI, udayapura (rAja.) pro. prabhunArAyaNa mizra (prAdhyApaka prabandha vijJAna evaM pUrva nidezaka) pI-2, prAdhyApaka nivAsa, khaMDavA ror3a, devI ahilyA vizvavidyAlaya, indaura DaoN. prakAzacandra jaina (sevAnivRtta vyAkhyAtA - hindI ) 91/1, galI naM. 3, tilaka nagara, indaura pro. surezacandra agravAla ( nidezaka - zuddha evaM prayukta vijJAna saMsthAna, zobhita vi.vi., meraTha) epha- 4, tarukuMja, tejagar3hI, gar3ha ror3a, meraTha (u.pra.) sammatibA . sadasya saciva pro. anupama jaina mahAvIra TrasTa ma.pra. kA mukhapatra sanmati vANI sampAdaka zrI jayasena jaina parAmarza sampAdaka: DaoN. prakAzacanda jaina evaM : DaoN. anupama jaina saha sampAdaka : DaoN. suzIlA sAlagiyA AjIvana zulka : ru.1000=00 prakAzaka zrI pradIpakumArasiMha kAsalIvAla, adhyakSa mahAvIra TrasTa, 63 mahAtmA gAMdhI mArga, indaura - 452001 arhat vacana, 23 (3), 2011

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varSa - 23, aMka - 3, julAI-sitambara - 2011, 15-23 digambara jaina muni AryikAoM kI vaMdanA / vinaya / prajJAzramaNI AryikA candanAmatI* kundakunda jJAnapITha, indaura 1 kjkdk di. jaina dharma meM AryikAoM kI mahAvratI ke rUpa meM zraddhApUrvaka vandanA karane kI sudIrgha paramparA hai| apane adhyyn| anusaMdhAna kArya ke saMdarbha meM jaina vidyA kI sabhI zAkhAoM ke adhyetAoM ko prAyaH vizeSataH varSAyoga meM muni/AryikAoM ke pAsa zaMkA samAdhAna athavA saMdarbho ke saMkalana hetu jAne kA avasara prApta hotA hai| sabhI anusaMdhAtAoM ke pAsa Agamika pramANa evaM tvarita saMdarbha upalabdha raheM evaM Agama ke pariprekSya meM unakI bhAvanA balavatI ho isI bhAvanA ke sAtha varSAyoga ke prAraMbha meM yaha Alekha prastuta hai / - sampAdaka bhAratadeza kI pavitra vasundharA para jaina zAsana ke anusAra muni-AryikA, kSullaka-kSullikA rUpa caturvidha saMgha paramparA kI vyavasthA anAdikAla se calI A rahI hai| unameM jahA~ digambara muniyoM ko dharmezvara ke aMza kahakara sambodhita kiyA gayA hai, vahIM AryikA mAtAoM ko "saddharmakanyA' saMjJA pradAna kI gaI hai| yathA r<Page #18
isa prakAra AcAryazrI ke uparyukta kathana se yaha pUrI taraha se spaSTa ho jAtA hai ki AryikAoM ke Upara mahAvratoM kA AropaNa kiyA jAtA hai| AryikAoM ko mahAvratI mAnanA unake kisI abhimAna puSTi ke lie nahIM samajhanA cAhie, apitu jinendra bhagavAna kI AjJA evaM prAcInatama guru paramparA ke saMrakSaNa kI dRSTi se hI yahA~ vibhinna pramANa vidvAnoM ke lie prastuta kiye jA rahe haiMjaisA ki padmapurANa meM zrI raviSaNAcArya ne kahA hai egkori fo<Page #19
NiccelapANipattaM......Adi kI TIkA meM zrI zrutasAgara sUri ne spaSTa kahA hai ki sesA ya amaggayA savve-zeSA mRgacarma-valkala-karpAsapaTTakUla-romavastra-taTTa-goNItRNa-prAvaraNAdisarve, raktavastrAdi pItAmbarAdayazca vizve amArgAH saMsAraparyaTanahetutvAnmokSamArgA na bhavantIti bhavyajanaitivyam / isakA hindI anuvAda karate hue paM. pannAlAla jI sAhityAcArya ne likhA hai "isake sivAya (nirgrantha muniveSa ke atirikta) mRgacarma, vRkSoM ke valkala, kapAsa, rezama, roma se bane vastra, TATa tathA tRNa Adi ke AvaraNa ko dhAraNa karane vAle sabhI sAdhu tathA lAlavastra, pIle vastra ko dhAraNa karane vAle sabhI loga amArga haiM, saMsAra paribhramaNa ke hetu hone se ye mokSamArga nahIM hai, aisA bhavyajIvoM ko jAnanA caahie|" yaha uparyukta kathana digambara jaina sAdhuoM ke sivAya anya matAvalambI sAdhuoM kI apekSA hai, kintu AryikAoM athavA ailaka, kSullaka, kSullikAoM para kadApi ghaTita nahIM hotA hai, kyoMki digambara muni, AryikA, ailaka, kSullaka-kSullikA ke veSa to jinazAsana ke sarvamAnya anAdi aura prAkRtika pada haiM unheM kisI vyakti vizeSa ne sthApita nahIM kiyA hai| merA vidvAn mahAnubhAvoM se kahanA hai ki kyA sUtra pAhur3a kI gAthA AryikA, ailaka, kSullaka-kSullikA para ghaTita karake Apa inheM amArgI-jinamArga se bahirbhUta siddha karanA cAheMge ? kyoMki AryikAeM lajjA-zIla Adi guNasvarUpa zvetasAr3I dhAraNa karatI haiM, ailaka gerue yA sapheda raMga kI laMgoTa pahanate haiM, kSullakagaNa gerue yA sapheda raMga kI laMgoTa aura dupaTTA ye do vastra grahaNa karate haiM tathA kSullikA sapheda dhotI aura dupaTTA ye do vastra upayoga karatI haiN| yaha jinazAsana kathita mArga ke anusAra pravRtti hotI hai ataH ye kabhI amArga-unmArga nahIM kahe jA sakate haiN| yahA~ yaha bhI vidvajjana vidita satya jJAtavya hai ki AcArya zrI kundakundadeva ne ye darzana pAhur3a, cAritrapAhur3a, sUtrapAhur3a, bodhapAhur3a Adi rUpa aSTapAhur3oM ko anAdinidhana digambara jinazAsana se nirgata nUtana pantha (jainAbhAsa) ke virodha meM likhA hai jise TIkAkAra zrI zrutasAgara sUri ne jagaha-jagaha apanI TIkA meM spaSTa kiyA hai ataH unake vAkyoM ko adhUre rUpa meM athavA tor3a-maror3akara prastuta karake apane caturvidha saMgha kI maryAdA aura pavitratA ko bhaMga nahIM hone denA caahie| nu jk Adj.k gS fd Be"{kekxl es Afke fyka ftuegek VinxEcj egy f}rh; MRN"V Jkod vg rhl jk fyka vkf; Ekva dk gop isa saMbaMdha meM zrI kundakundAcArya ne darzana pAhur3a meM kahA hai ,Ddaft.KLI : 0 oh; a mfDdi i ko; k.kar vojfl;k.k rb; pmRFka iqk fYkax nd .ka .kfRFKAA18AA isa gAthA meM tIsarA liMga AryikAoM kA batAyA hai aura kahA hai ki cauthA liMga jinazAsana meM nahIM hai| isase AcAryadeva kA abhiprAya yahA~ AryikAoM ko kSullaka se nimna zreNI meM rakhane kA kadApi nahI hai| jaisA ki isa gAthA kI hindI TIkA meM paM. pannAlAla jI ne spaSTa kiyA hai "sakala aura vikala ke bheda se cAritra ke do bheda haiN| inameM se sakala cAritra muniyoM ke hotA hai| unakA liMga arthAt veSa nagna digambara mudrA hai| parigrahatyAga mahAvrata ke dhAraka hone se unake zarIra para eka sUta bhI nahIM raha sakatA hai| vikala cAritra ke dhArakoM ke darzanika 1, vratika 2, sAmAyikI 3, proSadhopavAsI 4, sacittatyAgI 5, rAtribhuktivirata 6, brahmacArI 7, AraMbhavirata 8, parigrahavirata 9, anumativirata 10, aura uddiSTavirata 11, ye gyAraha bheda hote haiN| inameM se prAraMbha ke 6 zrAvaka jaghanya zrAvaka, unake pazcAt tIna arhat vacana, 23 (3), 2011

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mAdhyama zrAvaka, aura zeSa ke do utkRSTa zrAvaka kahe jAte haiN| jinAgama meM dUsarA liMga utkRSTa zrAvakoM kA batalAyA gayA hai| dazama pratimA ke dhAraka anumativirata zrAvaka eka dhotI, eka cAdara tathA kamaNDalu rakhate haiN| ekAdaza pratimA ke dhAraka uddiSTavirata zrAvakoM ke ailaka aura kSullaka kI apekSA do bheda haiN| ailaka kaupIna, picchI aura kamaNDalu rakhate haiM tathA kSullaka eka choTI cAdara bhI rakhate haiM, isa taraha jinAgama meM dUsarA liMga utkRSTa zrAvakoM kA hai| AryikAe~ upacAra se sakala cAritra kI dhAraka kahalAtI haiN| ve solaha hAtha kI eka sapheda dhotI tathA picchI rakhatI haiN| kSullikAe~ gyArahavIM pratimA kI dhAraka kahalAtI haiN| ve solaha hAtha kI dhotI ke sivAya eka cAdara bhI rakhatI haiN| isa prakAra jinAgama meM tIsarA liMga sakala cAritra ke dvitIya bheda meM sthita AryikAoM kA hotA hai| ina tIna liMgoM ke sivAya jinAgama meM cauthA liMga nahIM hai-usameM tIna hI liMga batalAye haiM, hInAdhika nhiiN| isa gAthA meM zrI kundakunda svAmI ne zvetAmbara sAdhuoM ke usa liMga ko jinAgama se asammata batAyA hai jisameM parigrahatyAga mahAvrata kI pratijJA lekara bhI vastra dhAraNa kiyA jAtA hai|" ___bleavkf; dkvad mipkj ISIdYkpkfjek/kjh dgdj Lo; eo Li"V dj fn; kgs fd os fodYkpkfj <Page #21
isI prakAra mUlAcAra pradIpa meM zrI sakalakIrti AcArya ne AryikAoM kI samAcAra nIti kA varNana kiyA hai-12 v; eo I ekpkj 1 ; Fkk[; krLri floukeA rFlo la rhuka p] ; Fkk; "X; a fop{k.ISAA2290AA vg"&jke": f[kyk* epR; $ foks" fgrdki d'A o{kelkkfn&l | kx&jfgr" ftuokf"kr%AA2291AA arthAt kundakundAcArya sadRza Apane bhI AryikAoM ko "saMyatikA zabda se saMbodhita karake unheM muniyoM ke sadRza hI dina-rAta samAcAra vidhi apanAne kA nirdeza kiyA hai| ina AryikAoM ko AgamAnusAra siddhAMtagraMtha bhI par3hane aura likhane kA pUrNa adhikAra hai yaha bAta zrI kundakundadeva ke zabdoM meM sapramANa dekhie ra ifk; s.k dli fn fojn bfRFkOXxLI A , Uk" v..k" xUFk" dli fn ifk; AA97AA13 TIkAMza-tatsUtraM paThitumasvAdhyAye na kalpyate na yujyate viratavargasya saMyatasamUhasya, strIvargasya cAryikAvargasya c| artha-asvAdhyAya kAla meM muni aura AryikAoM ko uparyukta sUtragraMthoM kA svAdhyAya nahIM karanA cAhie kintu inase bhinna grantha asvAdhyAya kAla meM bhI par3ha sakate haiN| harivaMzapurANa meM to AryikA sulocanA ko gyAraha aMga taka zrutajJAna bhI prApta karane kA pramANa diyA ni a kj LoOkokk] i Ruhfo% fl rEcj kA ckahap I njha fJRok] Aookt 1 tk pukAA51AA }kn'kka/kj" tkr%f{kha egkfloj" x.kha din'kkadTtkrk I kf; Elkfi lok pukAA52AA14 artha-saMsAra ke duSTa svabhAva ko jAnane vAlI sulocanA ne apanI sapatniyoM ke sapheda vastra dhAraNa kara lie aura brAhmI tathA sundarI ke pAsa jAkara dIkSA le lii| meghezvara jayakumAra zIghra hI dvAdazAMga ke pAThI hokara bhagavAn ke gaNadhara ho gaye aura AryikA sulocanA bhI gyAraha aMgoM kI dhAraka ho gii| 151-52 / / AcArya kundakundaracita bodhapAhur3a kI gAthA naM. 22 kI TIkA meM bhI likhA hai ki ... kk. ka itjILI gofn] Ykgfn I[jl fo fo.k; I takA .kk.ks k Ykgfn YKD[ka YkD [ka" e D[keXxLI AA22AA15 TIkAMza-"api zabdAt brAhmI-sundarI, rAjamatI evaM candanAdivata ekAdazAMgAni lbhnte| mRgalocanApi strIliMgaM chitvA svargasukhaM bhuktvA rAjakulAdiSUtpannA mokSaM tRtIye'pi bhave lbhnte|" arthAt "yahA~ gAthA meM 'supurisovi-satpuruSo'pi' ke sAtha jo api zabda diyA hai usase yaha sUcita hotA hai ki brAhmI-sundarI, rAjImatI (rAjula) tathA candanA Adi ke samAna striyA~ bhI gyAraha aMga taka zrutajJAna prApta karatI haiM aura ve bhI strIliMga chedakara svargasukha kA upabhoga kara rAjakula Adi meM utpanna ho tRtIya bhava meM mokSa ko prApta hotI haiN|" ye to katipaya pramANa yahA~ diye gaye haiM jinase muni aura AryikA kI sArI caryA eka samAna mAnI gaI hai| isIlie unakA pratikramaNa eka hI hai, unakI dIkSAvidhi eka sadRza hai aura unakA prAyazcitta bhI eka samAna hai| arhat vacana, 23 (3), 2011

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Ak; fupukpfkdk xik en vkf; Ekv"a dk Ak; fupUk Oh equ; "a ds I eku crk; k g& Ik/kuka ; }njl"V eDek; kik.kL; pA fnuLFkkuf<Page #23
arthAt do avanati, bAraha Avarta, cAra zironati aura tIna zuddhi sahita kRtikarma kA prayoga kreN| tAtparya yaha hai ki eka bAra ke kAyotsarga meM yaha vidhi sampanna kI jAtI hai, isI kA nAma kRtikarma hai| yaha vidhi devavaMdanA (sAmAyika), pratikramaNa aura sabhI kriyAoM meM bhaktipATha ke prAraMbha meM kI jAtI hai| isake prayoga kI sampUrNa vidhi mUlAcAra meM dRSTavya hai| arthAt kisa vidhAna se sthita hoM to vaMdanA kare? so hI batAte haiM jo Asana para baiThe hue haiM, zAMtacitta haiM evaM sanmukha mukha kie haiM unakI anujJA lekara vidvAn muni vaMdanA vidhi kA prayoga kreN| 1600 || yahA~ dhyAna dene yogya tathya yaha hai ki jaba kinhIM vizeSa zrutajJAnI AcArya mahArAja kI vaMdanA kI jAtI hai taba laghu siddha bhakti, zruta bhakti evaM AcArya bhakti par3hakara kRtikarmapUrvaka vaMdanA kI jAtI hai (sAmAnya AcArya kI vaMdanA meM siddhabhakti evaM AcArya bhakti kA pATha kiyA jAtA hai)| yaha kRtikarmapUrvaka vaMdanA (pratidina guru kI tIna bAra karane kA vidhAna hai) karane hetu hai, sAmAnyatayA namostu karane hetu nhiiN| parantu vihAra ke samaya athavA calate-phirate samaya AcArya mahArAja kI vaMdanA karane hetu kRtikarma karanA saMbhava nahIM ho sakatA, taba sAmAnyarUpa se vinaya pradarzita karate hue apane sthAna se uThakara khar3e hokara namostu kahakara paMcAMga namaskAra kiyA jAtA hai| nIhAra (mala-mUtra tyAga) ke samaya to vaMdanA kI koI bAta hI nahIM AhAra ke samaya jaba navadhA bhakti kI jAtI hai to usase pUrva par3agAhana ke anaMtara namostu kahakara hI muni mahArAja ko cauke ke aMdara praveza karAyA jAtA hai, punaH navadhAbhakti ke aMtargata namostu karake hI AhAra prAraMbha karAyA jAtA hai, ina donoM hI sthitiyoM meM kRtikarmapUrvaka vaMdanA nahIM kI jAtI hai| punaH jaba koI zrAvaka AhAra ke madhya meM AhAra dene hetu cauke meM Ate haiM to mana-vacana-kAya kI zuddhi bolakara namostu karake hI munirAja ko AhAra dete haiM, vahA~ bhI kRtikarma nahIM kiyA jAtA hai| uparokta sthitiyoM meM kRtikarma pUrvaka vaMdanA yadyapi nahIM kI jAtI hai, tathApi sAmAnyatayA namostu kiyA jAtA hai| AcArya raviSeNa kRta padmapurANa meM dekheM ____ini; keo ftukxkja Afo"Vk%J);"); kA VH; Fkkuuel; kfnfof/kuk lirukfpIKAA24AA19 una AkAzagAmI muniyoM (saptaRSiyoM) ne uttama zraddhA ke sAtha bhUmi para paidala calakara hI jinamaMdira meM praveza kiyA taba mahAmuni AcArya zrI dyuti mahArAja ne khar3e hokara namaskAra karanA Adi vidhi se unakI pUjA (vaMdanA) kii| kahane kA abhiprAya yaha hai ki saptaRSi mahArAja Asana para virAjamAna hote, usase pUrva unako dekhate hI AcArya zrI dyuti mahArAja uThakara khar3e hue evaM unako namostu (namaskAra) kiyaa| sAmAnyatayA bhI dekhA jAtA hai ki jaba sAdhu kahIM maMdira Adi meM praveza karate haiM to usa samaya sAdhu aura zrAvakagaNa uThakara khar3e hote haiM aura ghuTane Tekakara unheM paMcAMga namaskAra karate haiN| yadi pratyeka bAra sAdhu zAMtacitta hokara baiTheM aura usake bAda sAdhu yA zrAvaka unako namaskAra kareM to samayAnusAra yaha vyavasthA ghaTita hI nahIM ho paaegii| isake atirikta yadi koI AcArya jvara Adi se pIr3ita haiM athavA kSapaka-samAdhirata haiM yA leTe haiM, taba bhI usI avasthA meM unako namostu kiyA jAtA hai| unako baiThane kA Agraha karake punaH unake baiThane para hI namostu karane kI prakriyA vyavahArikarUpa se bhI ucita nahIM hai| ataH Agama meM varNita namaskAra vidhi meM arhat vacana, 23 (3), 2011

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hameM spaSTarUpa se samajha lenA cAhie ki kRtikarmapUrvaka vaMdanA to taba kI jAtI hai jaba AcArya / sAdhu zAMtacitta virAjamAna hoN| padmapurANa meM kahA gayA hai 1 Wiqial ekyk Duelpt; luar n'Vokiell; rs; Up I fef; InfdegV#P; rIaA34AA arthAt jo sAmane Ate muni ko dekhakara apanA Asana nahIM chor3atA hai tathA unheM dekhakara unakA apamAna karatA hai, arthAt sammAna, namostu Adi nahIM karatA hai, vaha mithyAdRSTi kahalAtA hai| arthAt sAdhu ko dekhane mAtra se apanA sthAna chor3akara khar3e honA evaM namostu karanA samyagdRSTi kA lakSaNa hai| sAdhujana Asana grahaNa kara leM, tabhI unheM namostu kiyA jAye, yaha Agama se bhI viruddha ThaharatA hai| ataH Agama ke rahasya ko sahI prakAra se hRdayaMgama karanA evaM sahI prakAra se prastuta karanA cAhie / vif bilk ekrivadh omuk dk 'Woh Aek. & AryikA mAtAjI kI vaMdanA karanA evaM vaMdanA hetu 'vaMdAmi' zabda kA prayoga karanA sampUrNa digambara jaina samAja meM vyApta hai| yaha zAstrIya AdhAra se hai| zrI iMdranaMdi AcArya viracita 'nItisAra samuccaya' meM 'muni Adi ko namaskAra kI vidhi dekheM 22 fux Fula ue". Lrg L; Inkf; k.p onulA JiodL; "Ukel PpsjPNidkjf0/lth: AA51AA27 TIkA-nirgrandhAnAM yatInAM parasparaM namo'stu itivaakyenaacret| AryikANAM sAdhvInAm anyonyam vaMdanA syAt vande'hamiti vAkyena saMvadet / uttamasya zrAvakasya vAnaprasthasya parasparaM uccaiH spaSTam / icchAkAro'stu / icchAmi itivAkyena cAbhidhIyate vyavahriyate niyamyate, ahaM bhavantamiSTaM pUjyaM guruvadanumene | |51|| arthAt nirgrantha munirAjoM ko namaskAra karate samaya 'namostu' kahanA caahie| AryikAoM ko 'vaMdanA-vaMdAmi' kahanA cAhie aura uttama zrAvaka arthAt uddiSTatyAga nAmaka gyArahavIM pratimAdhArI zrAvakoM ko 'icchAmi' vA icchAkAra kahanA caahie| AryikA mAtAjI kI vaMdanA kI bAta zAstrokta hI hai| anya graMthoM meM bhI dekheM ue -Lrqxgos cq knula capifj.A bPNkdljaI /Mel; onkelit; if; fnA86AA arthAt guruoM ko "namo'stu brahmacAriyoM ko "vaMdanA" sAdharmiyoM ko "icchAkAra" aura AryikAoM ko "vaMdAmi" kareM | 186 || yahA~ sAdharmI zabda se utkRSTa zrAvaka ailaka, kSullaka kSullikA kA pada vivakSita hai unheM icchAkAra yA icchAmi kahakara namaskAra kiyA jAtA hai tathA krama kI vivakSA meM brahmacArI, sAdharmI ke bAda AryikAoM ko liyA hai so yaha krama bhI pada kI apekSA vivakSita nahIM hai| kyoMki muni ke bAda AryikA punaH ailaka kSullaka kSullikA, usake bAda brahmacArI kA krama AtA hai| isa prakAra jaina zAsana ke caturvidha saMgha (muni - AryikA - kSullaka - kSullikA) kI samAcAra vidhi evaM namaskAra karane kI vidhi ko yahA~ saMkSepa meM prastuta kiyA gayA hai| Apa sabhI isa namaskAra paddhati ko apanAkara santoM ke AzIrvAda se apane jIvana ko maMgalamayI banAveM, yahI zubhecchA hai| arhat vacana, 23 (3), 2011

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InHkZ LFky % 1. harivaMza purANa, bhAratIya jJAnapITha, dillI, dvitIya saMskaraNa 1978, sarga 57, gAthA 149, pR. 656 2. vahI, sarga 57, pR. 656 3. AcArasAra, AcArya vIranaMdi siddhAMtacakravartI praNIta, mainasara (rAja.), saMskaraNa, vI.ni.saM. 2507, dvitIya adhikAra, gAthA 89, pR. 39 4. padmapurANa, AcArya raviSeNa, bhAratIya jJAnapITha, dillI, bhAga-3, parva 106, pR. 284 5. sAgAradharmAmRta, paM. AzAdhara, hindI anuvAda paM. kailAzacanda zAstrI, bhAratIya jJAnapITha, dillI prathama saMskaraNa, pR. 325, zloka 57 6. pravacanasAra, AcArya kundakunda, jayasena kRta TIkA, bhA. anekAMta vidvat pariSada, gAthA 224.9 pR. 53 7. aSTapAhur3a, AcArya kundakunda, hindI anuvAda-paM. pannAlAla sAhityAcArya-sAgara, zAMtivIra digambara jaina saMsthAna, mahAvIrajI, prathamAvRtti-vI. ni. saM. 2494, adhikAra, gAthA 7, pR. 95 8. vahI, gAthA 10, zrutasAgarasUri TIkA 9. vahI adhikAra 1, gAthA 18, pR. 28-29 10. mUlAcAra, AcArya vaTTakera (aparanAma-AcArya kundakunda), bhAratIya jJAnapITha, dillI chaThA saMskaraNa 2006, samAcAra adhikAra - gAthA 187 (AcArya vasunaMdi siddhAMtacakravartI kI TIkA), pR. 153 11. AcArasAra, AcArya vIranaMdi siddhAMtacakravartI praNIta, prakAzana sthala-mainasara (rAja.), saMskaraNa-vI.ni.saM. 2507, adhyAya 2, gAthA 81, pR. 37 12. mUlAcAra pradIpa, AcArya sakalakIrti viracita, gAthA 2290 evaM 2291 13. mUlAcAra, gAthA 97, pR. 235 14. harivaMza purANa, pR. 213 15. bodhapAhur3a, AcArya kundakunda, aMtargata-aSTapAhur3a, adhikAra 4, gAthA 22, pR. 144 ti apAya 16. prAyazcita cUlikA, aMtargata zrImad AcArya gurudAsa viracita prAyazcita samuccaya, hindI anuvAdaka hindI anuvAdaka paM. pannAlAla sonI-murainA, bhAratIya jaina siddhAMta prakAzinI saMsthA - kalakattA, vI.ni.saM. 2453, gAthA 114, pR. 197 17. mUlAcAra, gAthA 599, pR. 439 18. vahI pR. 443, 444 19. padmapurANa, bhAga 3, parva 92, zloka 24 20. vahI, zloka 34 21. nItisAra samuccaya, zrI indranaMdi sUri viracita, prakAzaka-bhAratavarSIya anekAMta vidvat pariSada, saMskaraNa 1990, zloka 51, pR. 53? ikir%30-06-2011 arhat vacana, 23 (3), 2011

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2. arhat vacana meM jaina dharma/darzana ke vaijJAnika pakSa tathA jaina itihAsa evaM purAtatva se sambandhita maulika, zodhapUrNa evaM sarvekSaNAtmaka AlekhoM ko prakAzita kiyA jAtA hai| zodha kI guNAtmakatA evaM maulikatA ke saMrakSaNa hetu do prAdhyApakoM athavA pAramparika viSaya vizeSajJoM se parIkSita karA lene ke uparAnta hI Alekha arhat vacana meM prakAzita kiye jAte haiN| zodha AlekhoM ke atirikta saMkSipta TippaNiyA~, akAdamika saMgoSThiyoM/sammelanoM kI sUcanAe~/ AkhyAe~, Alekha evaM pustaka samIkSAe~ bhI prakAzita kI jAtI haiN| arhat vacana meM prakAzita kiye jAne vAle samasta lekha isa apekSA se prakAzita kiye jAte haiM ki ve na to pUrva prakAzita haiM evaM na anyatra prakAzanArtha preSita haiN| yadi pUrva preSita koI lekha anyatra prakAzita ho cukA hai to mAnanIya lekhakoM ko isakI sUcanA hameM tatkAla avazya bhejanI caahiye| lekhakagaNa yadi pustaka yA lekha se sandarbha grahaNa karate haiM to unheM sambaddha lekha/pustaka kA pUrNa sandarbha denA cAhiye / yathA lekha kA zIrSaka, prakAzita karane vAlI patrikA kA nAma prakAzana sthala, varSa, aMka, pRSTha saMkhyA athavA pustaka kA nAma, lekhaka, prakAzaka, saMskaraNa, prakAzana varSa, AvazyakatAnusAra adhyAya, gAthA, pRSTha saMkhyA aadi| udAharaNArtha :samAna sandarbha kI punarAvRtti hone para bAda meM saMkSipta nAma prayoga meM lAyA jA sakatA haiN| lekhakagaNa apane Alekha kI do pratiyA~ TaMkita eka pRSThIya sArAMza sahita bhejane kA kaSTa kreN| prathama pRSTha para lekha kA zIrSaka, lekhaka/lekhakoM ke nAma evaM patrAcAra ke pUrNa pate hone caahiye| andara ke pRSThoM para lekhaka/lekhakoM ke nAma na deN| kRpayA hindI ke Alekha ema.esa varDa meM devaliza phonTa meM TAipa karake phonTa sahita sI.DI. meM bhI bhejeMge to prakAzana meM suvidhA rahegI evaM prakAzana zIghra hogaa| kRpayA lekha kI eka prati apane pAsa surakSita rakheM vApasa bhejanA saMbhava nahIM hai| lekha ke sAtha lekha ke maulika evaM aprakAzita hone kA pramANa patra avazya saMlagna kareM evaM arhat vacana meM prakAzana ke nirNaya hone taka anyatra prakAzanArtha na bhejeN| DaoN. anupama jaina sampAdaka - arhatvacana 584, mahAtmA gAMdhI mArga, tukogaMja, indaura - 452001 phona : 0731-2545421, 2797790 E-mail: anupamjain3@rediffmail.com 7. arhat vacana meM samIkSArtha prApta pustakoM ko pustakAlaya meM rakhA jAtA hai| jina pustakoM kI 2 pratiyA~ prApta hotI hai unameM se cayana karake 01 prati samIkSaka ko bhejI jAtI hai| patrikA kI viSaya paridhi ke anurupa hone para evaM samIkSaka se samIkSA prApta hone para samIkSA prakAzita kI jAtI hai| sabhI kI samIkSA prakAzita karanA saMbhava nahIM hai| arhat vacana, 23 (3), 2011

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varSa - 23, aMka - 3, julAI-sitambara - 2011, 25-28 bhASA vijJAna -nArAyaNa lAla kachArA* kundakunda jJAnapITha, indaura jIva ke zarIra kI racanA bahuta adbhuta hai| usakA sthUla zarIra hameM dikhAI detA haiM, paraMtu isake atirikta jIva ke sUkSma zarIra bhI hote haiM jo sAmAnya jana ko dikhAI nahIM dete / sarvajJoM ne batAyA hai ki sthUla zarIra kI avasthiti aura kriyAeM sUkSma zarIra para AdhArita haiN| zarIra kI samasta kriyAeM jinheM jaina darzana meM mana, vacana, kAya yoga kahA gayA hai, kArmaNa zarIra se saMcAlita aura nirdhArita hotI haiN| yaha eka pUrA vijJAna hai jisakI vistRta vivecanA jaina darzana meM prApta hai| Adhunika vijJAna ne sthUla zarIra ke bAre meM bahuta mahatvapUrNa khojeM kI hai paraMtu ve isa zarIra kA saMbaMdha sUkSma zarIra se nahIM jor3a pAe haiN| jaba taka isa saMbaMdha ko nahIM samajhA jAtA hai, sthUla zarIra kA jJAna adhUrA hai| jaina darzana meM sUkSma zarIra kI racanA vargaNA se mAnI gaI hai|' vargaNA paramANuoM kA samUha hai, paramANu UrjA kI sabase choTI akhaNDa, avibhAjita ikAI hai jo vijJAna ko jJAta eTama kaNoM se ananta guNA choTI hai| vargaNAeM do prakAra kI mAnI gaI hai, eka sUkSma jinameM cAra sparza hote haiM aura bhArahIna hai, tathA dUsarI bAdara aSTasparzI jinameM bhAra hotA hai / sUkSma zarIra catuHsparzI bhArahIna vargaNAoM se banA hotA haiM, jo UrjA rUpa hotI haiN| ye vargaNAeM aSTasparzI vargaNAoM se bahuta adhika zaktizAlI hotI hai| sthUla zarIra sabase bar3I aSTasparzI vargaNA se banA hai| sUkSma vargaNAeM jo jIva ke upayoga meM AtI haiM, pA~ca haiM : 1. AhAra vargaNA 2. taijasa vargaNA 3. bhASA vargaNA 4. mano vargaNA 5. kArmaNa vargaNA AhAra vargaNA jaiva vidyuta ke rUpa meM sthUla zarIra kI racanA meM kAma AtI hai| taijasa vargaNA prANa zarIra ke rUpa meM zarIra meM prANoM kA saMcAra karatI hai, mano vargaNA mana kA nirmANa karatI hai aura kArmaNa vargaNA kArmaNa zarIra ko banAtI hai jo zarIra kI samasta kriyAoM kA niyAmaka hai| bhASA vargaNA ke bAre meM hamArA jJAna abhI taka spaSTa nahIM hai, aura prastuta lekha meM isI prazna para vicAra kreNge| * prAdhyApaka evaM pUrvanidezaka, 55, ravIndra nagara, udayapura (rAja.)

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arhat vacana, 23 (3), 2011

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2 - eka arthavAk aura dUsarA zabdavAk / parA, pazyanti, madhyamA aura vaikharI ye cAra vAk kI sthitiyAM athavA svarUpa haiN| hamArI bhASA, bolacAla kI bhASA vaikharI kahalAtI hai| vaikharI, zabda kA sthUla rUpa hai aura laukika vyavahAra kA kAraNa banatA hai| vAk ke cAroM rUpa parA, pazyanti, madhyamA aura vaikharI hamAre zarIra ke bhItara bhI hai / parAvAk kA sthAna mUlAdhAra hai| hamArI sArI abhivyaktiyAM mUlAdhAra se hI uThatI haiM / zabda kI utpatti varNoM se hotI hai aura varNa kI utpatti nAda se hai| nAda avyakta hotA hai aura varNa vyakta / nAda hI prakAza paidA karatA hai| AtmA buddhi ke dvArA arthoM ko lekara mana ke sAtha bolane kI icchA se yukta hotI hai (praavaak)| mana zarIra kI agni meM AghAta karatA hai| yaha AghAta vAyu ko prerita karatA hai (pazyanti), isameM vakSasthala meM svara kI utpatti hotI hai (madhyamA) aura kaNTha se vaikharI nAmaka zabda prakaTa hotA hai| zabda kA artha se saMbaMdha hai aura artha kA jJAna se| isa prakAra hama pAte haiM ki zabda ke pIche cAra zaktiyAM kAma kara rahI haiM - AtmA, buddhi, nAda aura mana / nAda kI tulanA bhASA vargaNA se kI jA sakatI hai| cUMki zabda AtmA kI abhivyakti hai isalie jJAnAtmaka hai| zabda meM AtmA ke sAtha mana aura buddhi kA yoga hai aura nAda kI sahAyatA hai| vijJAna ke anusAra bhASA kA prasAraNa do prakAra se hotA hai| prathama, sAmAnya taura para bhASA yA dhvani, havA yA anya mAdhyama meM kaMpana paidA karatI hai jo taraMga rUpa meM pravAha ko prApta hokara eka sthAna se dUsare sthAna ko pahuMcatI hai| dUsarI vidhi meM bhASA kaMpanoM ko vidyuta taraMgoM meM badala diyA jAtA hai aura ina vidyuta taraMgoM ko anya zaktizAlI keriyara taraMgoM kI sahAyatA se prasArita kiyA jAtA hai| ye keriyara taraMgeM vidyuta cuMbakIya reDiyoM taraMgeM hotI haiN| dUsare sthAna para jahAM bhASA yA dhvani ko sunanA hotA hai vidyuta taraMgoM ko punaH bhASA kaMpanoM meM badala diyA jAtA hai| isa vidhi se dhvani ko aMtarikSa meM bahuta dUra taka pahuMcAyA jA sakatA hai| vaijJAnika sudUra aMtarikSa se Ane vAle dhvani saMketoM ko bhI grahaNa kara lete haiN| zabda paudgalika, mUrta aura anitya hai| zabda kA artha hai - pudgaloM ke saMghAta aura vighAta se hone vAlA dhvani pariNAma / asaMbaMdhita pudgaloM kA saMbaMdha hone se aura saMbaMdhita pudgaloM kA saMbaMdha viccheda hone se zabda kA janma hotA hai| zabda ke tIna bheda hai - jIva zabda, ajIva zabda aura mizra zabda / jIva ke dvArA jo bolA jAtA hai, vaha jIva zabda hai, yaha Atma prayatna pariNAma hai| vaha bhASA yA saMketamaya hotA hai| ajIva zabda kevala avyakta dhvanyAtmaka hotA hai| mizra zabda donoM ke saMyoga se hotA hai| zabda ke do bheda haiM - prAyogika aura vaistrasika / jo zabda prayatnajanya hai use prAyogika kahate haiN| vaha bhASAtmaka aura abhASAtmaka donoM hai| koI bhI prANI jaba bolane kA prayatna karatA hai taba vaha sabase pahale bhASA vargaNA ke paramANu skaMdhoM ko grahaNa karatA hai| unheM bhASA rUpa meM pariNata karatA hai aura usake pazcAt unakA visarjana karatA hai| isa visarjana ko bhASA kahate haiM / zabda gatizIla hai, isalie vaktA ke muMha se nikalate hI loka meM phailane lagatA hai| zabda aura bhASA meM aMtara spaSTa honA caahie| saMketamaya yA arthamaya zabda bhASA hai| ye zabda jIva zabda yA mizra zabda, jaise vAdya yaMtra hI, ho sakate haiM , ajIva zabda nhiiN| bhASA vargaNA kevala jIva hI grahaNa karatA hai, ajIva nhiiN| vAdya yaMtra ke prayoga meM bhI jIva hI bhASA vargaNA grahaNa karatA hai, arhat vacana, 23 (3), 2011

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jaina darzana sUkSma vijJAna ko pratipAdita karatA hai aura Adhunika vijJAna sthUla jagata taka sImita hai| vijJAna kI pahuMca abhI taka sUkSma jagata meM nahIM hai paraMtu jaina darzana aura vijJAna donoM milakara prakRti kA sampUrNa jJAna karA sakate haiN| saMdarbha - 28 1. 'SaT dravya kI vaijJAnika mImAMsA', DaoN. nArAyaNalAla kachArA, prAkRta bhAratI akAdamI, jayapura, 2007 2. 'mAnasa - 2', gulAba koThArI, rAjasthAna patrikA prakAzana, jayapura, 2001 prAptaH 03.07.10 arhat vacana, 23 (3), 2011

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varSa - 23, aMka - 3, julAI-sitambara - 2011, 29-34 sUkSma se sAkSAtkAra - jatanalAla rAmapuriyA * kundakunda jJAnapITha, indaura jaina dharma evaM darzana kI vaijJAnikatA kI carcA to yatra-tatra-sarvatra hotI hai kintu prastuta Alekha meM videzI samIkSakoM kI dRSTi evaM isake kAraNoM para prakAza DAlA gayA - sampAdaka lagabhaga aTThAisa-tIsa varSa pahale kI bAta hai| mere pitA jI sva. zrIcaMda jI rAmapuriyA ke pAsa 57 vyakti baiThe the| vArtAlApa ke madhya nitAnta sahaja bhAva se pitAjI ne kahA - 'jaina dharma pUrNataH vijJAna hai| ' maiMne unake udgAra ko utane hI sahaja bhAva se ati zraddhA kI abhivyakti mAnakara vismRta kara diyaa| cAra-pAMca varSa bAda unhoMne phira apanI bAta doharAI - 'jaina darzana kA AdhAra vijJAna hai| isake vizleSaNa meM sarvatra vaijJAnika paddhati kI jhalaka milatI hai|' maiM usa dina bhI unake kathana ko gaMbhIratA ke sAtha nahIM le sakA / samaya bItA / eka dina maiM unake sAmane baiThA eka patrikA dekha rahA thaa| Tebala para bahuta sI pustakeM khulI huI thIM aura pitAjI apane adhyayana meM DUbe the| par3hate-par3hate anAyAsa unhoMne jaise apane Apako yA phira kamare kI dIvAroM ko hI saMbodhita karate hue kahA - Mahavira was a Scientist (mahAvIra eka vaijJAnika the)' usa dina maiM soca meM par3a gyaa| mana meM AyA pitAjI kaoNleja meM prathama do varSa taka vijJAna ke chAtra rahe haiM / vakAlata meM bhI unheM bar3I pratiSThA milI hai| unakA sArA jIvana bhAratIya darzanoM ke adhyayana aura lekhana meM bItA hai| ve jaba bAra-bAra isa bAta ko kaha rahe haiM to mujhe unake kathana kI gaharAI meM utaranA caahie| maiMne unase par3hane hetu kucha pustakeM maaNgii| unhoMne jo pustakeM dI ve saba jaina vidvAnoM dvArA likhita thii| kiMtu merA mana saMzayagrasta thaa| mujhe lagA jainetara logoM dvArA likhI pustakoM meM hI taTastha vivecana milegaa| dUsare dina maiMne pitAjI kI lAibrerI se do pustakeM nikaaliiN| eka ke lekhaka the baMgAla ke jAne mAne vidvAna DaoN. vimala caraNa laoN, dUsare kI lekhikA thIM iMglaiMDa kI eka viduSI elijAbetha zArpa / isa lekhikA kI apanI pustaka ke aMta meM eka TippaNI, jo agale pRSTha para uddhRta hai, isa lekha ko likhane kA nimitta bnii| elijAbetha zArpa prAcIna vidyAoM kA adhyayana karane hetu bhArata AI aura kaI varSoM taka yahAM rhiiN| unhoMne bhAratIya darzana, auSadhi, vijJAna, yoga Adi viSayoM para aneka zodha-khoja pUrNa pustakeM likhii| lujAka eMDa kaMpanI, laMdana dvArA san 1938 meM prakAzita unakI eka pustaka kA nAma hai The great cremation ground (mhaashmshaan)| isa zIrSaka kI kalpanA ke pIche unakA Azaya saMbhavataH 'nirvANa' yA 'mokSa' rahA ho / jo bhI ho, mujhe isa anUThe zIrSaka ne ukta pustaka ko par3ha lene kA nimaMtraNa diyaa| isa pustaka meM viduSI lekhikA ne jaina dharma aura upaniSadoM kA saMkSipta magara atyaMta yuktipUrNa * eDavokeTa 15,nUramala lohiyA lena, kolakAtA-700007

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tulanAtmaka adhyayana prastuta kiyA hai / upasaMhAra meM unhoMne jaina dharma ke bAre meM jo apanA niSkarSa diyA hai, usakA eka aMza nIce uddhRta hai - 'jaina dharma apane Apa meM lagabhaga nirdoSa evaM pUrNa hai| isameM jo kamiyAM haiM ve vastutaH vivecita viSaya ke bahuta vistRta hone ke kAraNa haiM, na ki isake darzana (tatvajJAna) jnit|'' bhinna dharma kI anuyAyinI eka pAzcAtya lekhikA dvArA eka prAcya dharma kA itanA saTIka vizleSaNa alAdakArI hai| jaina darzana sacamuca itanA sUkSma, itanA gahana aura ciMtana ke vibhinna kSitijoM para itanA phailA huA hai ki eka adhyayanazIla aura jijJAsu vyakti bhI isakI saMpUrNa gaharAI taka pahuMcate-pahuMcate svayaM ko thakA huA sA anubhava karatA hai / kyoM huA aisA? isakA vizAla kalevara kyA akAraNa hI hai? bhAratIya saMskRti ke do pravAha - vaidika paramparA aura zramaNa paramparA - eka dUsare ko samRddha karate hue sAtha-sAtha cle| zramaNa paramparA kI pahalI niSpatti jaina darzana ke rUpa meM huI, dUsarI usake kaI hajAra varSoM bAda bauddha darzana ke rUpa meN| itihAsakAra aba ekamata haiM ki jaina dharma bhArata kA prAcInatama jIvita dharma hai| prathama tIrthaMkara RSabhadeva ne ahiMsA, satya aura aparigraha kI dhurI para zramaNa paramparA kA sUtrapAta kiyaa| bhagavAna mahAvIra jainoM ke caubIsaveM tIrthakara hue| unhoMne apane pUrva tIrthaMkaroM ke ciMtana maMthana ko eka kramabaddha aura vyavasthita darzana kA rUpa diyaa| anekAMta aura anAgraha kI bhitti para saba jIvoM ke prati Atmavata AcaraNa aura saMyamamaya jIvana zailI kA rUpa lekara jaina dharma kA avataraNa huaa| isa jagaha se maiM dekhatA hU~ to lagatA hai ki jaina darzana ke bAre meM ailijAbetha zArpa kA niSkarSa aura mere pitAjI kI bAta donoM kA eka hI artha hai| isalie Age ke vivecana meM maiMne donoM ke kathana ko eka sAtha hI samajhane kA prayatna kiyA hai| bAla manovijJAna ke anurUpa baccoM ko sahaja rUpa meM par3hanA-likhanA sikhAne ko Adhunika zikSaNa zailI kI janaka DaoN. mAriyA maoNnTesarI ne eka vaijJAnika kI bar3I suMdara paribhASA dI hai - 'hama usa prakAra ke vyakti ko vaijJAnika kahate haiM jo prayoga aura parIkSaNa ko jIvana ke agAdha satya kI khoja kA evaM usake lubhAvane rahasyoM ko anAvRtta karane kA sAdhana mAnatA hai aura jo isa udyama meM prakRti ke gUr3ha bhedoM ke prati apane aMtara meM eka mamatva jaga jAne kI anubhUti karatA hai, itanA utkaTa ki svayaM apanA astitva bhUla jAtA hai| itane kama zabdoM meM eka vaijJAnika kA itanA saTIka vizleSaNa sacamuca anUThA hai| atanI hI anUThI yaha bAta bhI ki DaoN. mAriyA dvArA eka vaijJAnika kI yaha paribhASA anAyAsa bhagavAna mahAvIra ke jIvana kI saMpUrNa vyAkhyA hai| ___ bhagavAna mahAvIra ke samUce ciMtana kI pRSThabhUmi meM DaoN. mAriyA kI paribhASA ke vaijJAnika kI taraha, svayaM ko bhUlakara prakRti ke gahana rahasyoM ko unake sUkSmatama rUpa meM jAna lene kI utkaTa abhilASA thii| apane dhyeya kI prApti hetu unhoMne rAjakula ko chor3A, sAMsarika bhogoM ko tyAgA aura sAdhanA meM lIna hokara virATa kI jaTila sUkSmatAoM kI gaveSaNA meM DUba ge| jo dRzyamAna hai, kyA prakRti utanI sI hI hai ? jo sparzanIya hai, kyA manuSya ke jAnane ke lie usase bAhara kucha nahIM? AkAra aura astitva kyA ekArthaka haiM ? prakRti meM kyA nirAkAra kucha hotA hI nahIM? ina jijJAsAoM ke sAtha unakI jo adhyAtma yAtrA prAraMbha huI, vaha mAnavIya AcAra aura saMvedanAeM, kAraNa aura pariNAma evaM kriyA aura pratikriyA ke aTUTa saMbaMdhoM kI anivArya niSpattiyoM ke anusaMdhAna ke sAtha samApta huii| 30 arhat vacana, 23 (3), 2011

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satya ke anveSaNa kI cAha ne unheM prakRti ke anveSaNa meM pravRtta kara diyaa| ve adRzya kI khoja meM lge| prakRti kI khaMDa prakriyAoM kA unake akhaMDa rUpa meM darzana AtmA kI svataMtra sattA se sAkSAtkAra kI divya anubhUti hai| isa anubhUti ke sAtha unhoMne karmoM ke durjeya cakravyUha kI racanA bhI dekhii| jIva aura ajIva - ina do pratyakSa dikhane vAle tatvoM ke sAtha jaTila rUpa meM gu~the prakRti ke sAta adRzya avayavoM kA unhoMne gahana saMdhAna kiyA / jIva, ajIva, puNya, pApa, Asrava, baMdha, saMvara, nirjarA aura mokSa - jaina adhyAtma vidyA aura Atmatatva jJAna ke AdhArabhUta ina nau padArthoM kI atyaMta yuktisammata, talasparzI aura vizada vyAkhyA sacamuca mAnavettara jJAna se niSpanna lagatI hai| tattva kA artha hai vaha vastu jisakA vAstavika astitva ho| janma aura mRtyu ke kAraNa apanI AMkhoM se hameM dikhe yA na dikhe, magara ve nitAnta svataMtra, ekAMgI aura Akasmika ghaTanAeM nahIM, kriyA aura pratikriyA ke eka zrRMkhalAbaddha aura vyavasthita krama kI anivArya pariNatiyAM haiM / geMda jamIna se TakarAtI hai aura usakI pratikriyA svarUpa Upara uchalatI hai / pRthvI sUrya ke cAroM ora ghUmatI hai, seMTrIphyUgala phorsa (centrifugal force) isa kriyA kI pratikriyA hai| jeTa iMjana jisa kriyA kA sUtrapAta karatA hai, vimAna kA Upara kI ora uThanA usakI pratikriyA hai / pRthvI ke aMdara se phUTa rahA jvAlAmukhI, pahAr3a kI coTI para jama rahI barpha, AkAza meM ghumar3ate bAdala aura samudra se uTha rahA jvAra- saba kriyA aura pratikriyA ke aMtaH pAza kI pratidhvaniyAM haiM / to phira janma lene kI kriyA nitAnta svataMtra kaise ho sakatI hai ? sat ciMtana aura satkAryoM kI koI anugUMja kyoM nahIM hogI? hiMsA aura corI meM lipta vyakti ke duSkarma yahIM samApta kyoM ho jAeMge? kyoM? jaina dharma isI 'kyoM' ke samAdhAna meM nikale bhagavAna mahAvIra ke aMtarmana kI yAtrA kA vRtta hai| manuSya apane carama utkarSa taka pahuMcane kI kSamatA lekara utpanna hotA hai, para ajJAna aura kAma, krodha, tRSNA, Asakti Adi usake sahajAta vikAra use isa kSamatA ko pahacAnane nahIM dete / bhagavAna mahAvIra ne manuSya ke mana ko vimUrcchita karane vAle ina avarodhoM ko vijita karane hetu samyak darzana, samyak jJAna aura samyak cAritra kI bAta kahI aura manuSya ko usa kSamatA kA bodha kraayaa| vaha ratnatrayI jaina darzana kA AdhAra staMbha hai aura saMpUrNa adhyAtma jagata ko jaina dharma kI gauravazAlI dena hai| ise sAra rUpa meM isa taraha samajhA jA sakatA hai - samyak darzana - satya aura asatya, zreya aura heya evaM zAzvata aura nazvara ke bIca sahI vivecana karane kI dRSTi aura jo satya hai, zreya hai, zAzvata hai usameM gahana AsthA samyak darzana hai| jIva, ajIva, puNya, pApa, Asrava, saMvara, nirjarA, baMdha aura mokSa- ye nau padArtha (tattva) satya ke dRzya aura adRzya rUpa haiM / inake astitva meM avikala vizvAsa ke binA gaMtavya spaSTa nahIM hotaa| AsthArahita asthira mana yathArtha aura ayathArtha ke bIca vibheda nahIM kara pAtA aura bhaTaka jAtA hai| ataH saMzayazIla vyakti ke lie satya upagamya nhiiN| samyak darzana mana ko saMzayamukta kara aMdhakAra se prakAza kI ora gamana kI prakriyA hai aura isalie adhyAtma yAtrA kA prathama sopAna hai| samyak jJAna - hara jIva meM sahajAta kucha jJAna hotA hai / koI jIva saMjJAvihIna nahIM magara samyaka darzana ke abhAva meM jJAna apUrNa rahatA hai| aisI sthiti meM vyakti sRSTi ke sahI svarUpa ko nahIM samajha paataa| samyak darzana se niSpanna jJAna nIra-kSIra-viveka-samajha aura yathArtha paraka hotA hai| yahI utthita saMjJA jaina darzana meM samyak jJAna hai / jJAna kI nimnAMkita pAMca zreNiyAM haiM arhat vacana, 23 (3), 2011

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jJAna matijJAna iMdriyoM aura bauddhika evaM mAnasika zakti ke dvArA prApta jnyaan| zrutajJAna pavitra graMthoM tathA zAstroM ke adhyayana evaM RSi-manISiyoM ke zravaNa se prApta jnyaan| avadhijJAna pAralaukika jJAna / kAeka paribhAga, jisake dvArA mastiSka aura indriyoM kI sahAyatA ke binA | eka nizcita kSetra sImA ke aMdara samasta sazarIra vastuoM ko jAnA jA sakatA hai| / manaHparyayajJAna kevalajJAna pAralaukika jJAna | pUrNa pAralaukika jJAna, kA eka paribhAga, jisake dvArA mastiSka jisake dvArA aura iMdriyoM kI mastiSka aura sahAyatA ke binA indriyoM kI sahAyatA samasta loka aura ke binA eka aloka meM simaTe bhUta, nizcita kSetra sImA vartamAna aura bhaviSya ke aMdara samasta ke sAre padArthoM- AkAra jIvoM kI Atmika aura nirAkAra kI zreNiyoM gati aura mAnasika aura unake guNadharma ke bAre spaMdanoM ko jAnA jA | meM jAnA jA sakatA hai| sakatA hai| samyak cAritra - hiMsA, asatya, corI, abrahmacarya aura parigraha (padArthoM meM Asakti aura unakA saMgraha) ye pAMca Asrava ke hetu haiN| kAma, krodha, lobha, moha, mada aura IrSyA - ye chaha kaSAya (vikAra) haiN| ina asat pravRttiyoM ke zamana hetu AtmAnuzAsana, iMdriya nigraha evaM mana, vacana aura kAyA dvArA saMyamamaya aura amalina AcaraNa samyak cAritra hai| samyak darzana, samyak jJAna aura samyak cAritra paraspara anyonyAzrita aura avicchinna haiM / ye tInoM dharma ke sahI svarUpa ko jAnane aura usakI anupAlanA ke lie pUrva zarta ke rUpa meM jaina darzana ke mahatvapUrNa aMga haiM / dharma kyA hai - binA samyak jJAna ke yaha samajhA nahIM jA sakatA, aisA jaina darzana kA Agraha hai aura yahI Agraha jaina dharma ko vijJAna ke dharAtala para le jAtA haiM / yaha atiraMjanA nahIM ki vijJAna zabda jisa artha meM Aja prayukta hai, vahIM Azaya agara bhagavAna mahAvIra ke samaya vyakta karatA hotA unake darzana ko saMbhavataH dharma kI nahIM, vijJAna kI saMjJA miltii| jaina dharma svayaM meM eka pUrNa vijJAna hai, isa bAta ko kahane se pUrva, yahAM vijJAna kI paribhASA para bhI eka dRSTi Avazyaka hai | The Random House Dictionary ke anusAra 'sUkSma nirIkSaNa aura parIkSaNa ke dvArA arjita bhautika padArthoM kA saMsthita (vyavasthita) jJAna vijJAna hai| magara yaha sRSTi to kevala bhautika vastuoM taka sImita nhiiN| dravya jagata se bhI adhika mahatvapUrNa alaga eka bhAva jagata bhI hai / vijJAna, jaisA ki isakI paribhASA kahatI hai, kevala dravya jagata para keMdrita hai, bhAva jagata to isakA viSaya hI nhiiN| yaha sacamuca Azcarya kI bAta hai| dUsarI ora, jaina darzana kevala dravya jagata kA nahIM, kevala bhAva jagata kA bhI nahIM, balki donoM ke sUkSmatama rUpoM se sAkSAtkAra karane kA upakrama hai| adhyAtma kA viSaya saMkucita artha meM kevala bhAva jagata banatA hai magara jaina darzana padArtha jagata kI gaveSaNA ke mAdhyama se bhAva jagata ke rahasyoM ko anAvRtta karatA hai aura yahI, vijJAna kI taraha, usake bRhat AkAra kA kAraNa hai| Upara ullekhita nau padArtha (tatva) prakRti ke dRzya aura adRzya saba ghaTakoM kA eka pUrNa vRtta hai - eka saMpUrNa cakra jo sukha aura dukha evaM janma aura mRtyu kA niyAmaka hai| isa pRSThabhUmi ke sAtha ina tattvoM kA eka rahasyamaya tAdAtmya bilkula tarkasaMgata aura yathArtha lagatA hai| unake sthUla svarUpa ko saMkSepa meM isa taraha samajhA jA sakatA hai - 1. jIva - cetanAmaya avibhAjya asaMkhya pradezI piMDa arhat vacana, 23 (3),2011

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2. ajIva 234 3. Asrava baMdha 5. saMvara 6. nirjarA mokSa 1. karmoM kA aMtima aura sthAyI viyoga, AtmasvarUpa kA prakaTIkaraNa sukha dene vAlA udIyamAna zubha karma pudgala samUha 8. puNya 9. pApa dukha dene vAlA udIyamAna zubha karma pudgala samUha ye nau padArtha jaina adhyAtma vidyA ke mukhya tattva haiN| inameM se prathama do dRzyamAna sthUla jagata se saMbaMdhita hai| zeSa sAta adRzya manobhAva hai aura sUkSma jagata se saMbaMdhita haiN| saMpUrNa jaina darzana sthUla aura sUkSma ina nau padArthoM ke vaijJAnika vizleSaNa para keMdrita hai padArtha kI zAzvatatA aura aMtarnirbharatA evaM sApekSavAda jaise vijJAna ke mUlabhUta siddhAMta jaina darzana kI nIMva meM haiN| aura isa vizleSaNa ke mAdhyama haiN| yahAM prathama do tattva jIva aura ajIva, jo bhautika padArtha haiM aura jo vijJAna ke bhI viSaya haiM, ke vargIkaraNa para bhI eka dRSTi DAlanA samIcIna hogaa| - - trasa (jaMgama) pRthvI jala vAyu agni vanaspati nigoda ekeMdriya dvIndriya trIndriya caturindriya paMcendriya nigoda eka deha evaM eka zvAsa prakriyA vAle ananta jIvoM kA samUha - acetana padArtha AtmA kI karma grahaNa karane vAlI avasthA AtmA ke sAtha dUdha pAnI kI bhA~ti ekIbhUta hone vAlA karma pudgala samUha AtmA kI karma nirodha karane vAlI avasthA AtmA kI karma kSaya karane vAlI avasthA sthAvara ekeMdriya - A~khoM se na dikhane vAle kevala sparza saMjJA yukta jIva dvIndriya sparza aura svAda, do saMjJA yukta jIva trIndriya sparza, svAda aura prANa tIna saMjJA yukta jIva dharmAstikAya jIva aura padArtha kI gatizIlatA meM sAdhana rUpa jIva caturindriya sparza, svAda, ghrANa aura dRSTi, cAra saMjJA yukta jIva paMcendriya - sparza, svAda, ghrANa, dRSTi aura zravaNa - pAMcoM saMjJA evaM bauddhika sAmarthya yukta jIva / vizleSaNa aura prabheda kara pAne kI kSamatA evaM viveka ke kAraNa manuSya inameM zreSTha hai / adharmAstikAya jIva aura padArtha kI apanI gati ko rokane meM ajIva AkAzAstikAya pudgalAstikAya kAla samaya choTe yA bar3e sabhI dravyoM / padArthoM ke paramANu jIva aura padArtha donoM ke hone / rahane kA sthAna sAdhana rUpa ajIva ke ye pA~coM prakAra (dravya) zAzvata haiN| ye kabhI naSTa nahIM hote / a, A, I Adi svara akSara aura ka, kha, ga Adi vyaMjana akSara saMpUrNa varNamAlA hai| inake bAhara koI zabda nahIM, koI dhvani nhiiN| jaina darzana ke ye nau tattva / padArtha bhI isI taraha apane Apa meM pUrNa haiM / saMpUrNa brahmAMDa meM unake bAhara anya kisI cIja kI kalpanA saMbhava nahIM / yaha tathya hI apane Apa arhat vacana, 23 (3), 2011 33

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meM kitanA vismayakArI hai ? ina nava padArthoM ke 115 bheda, prabheda aura upabhedoM kA avalokana to unheM khoja nikAlane vAle vyakti ke athAha jJAna aura usakI pAradarzI dRSTi ke samakSa jaise sabako parAsta karatA sA lagatA hai| jaina darzana vijJAna hai, isIlie usameM jIva ke sAtha ajIva kA bhI itanA vizada vivecana hai| usake dIrghakAya hone kA bhI yahI rahasya hai| vijJAna apanI khoja ko samApti taka calatA rahatA hai| tIrthaMkaroM kI dRSTi bhI choTe-bar3e AkAra para nahIM, jJAna ke aMtima tArkika niSkarSa para rhii| bhautika, rasAyana aura prANizAstra aura inakI zAkhAoM aura upazAkhAoM kI AkAza gaMgA meM AdamI kho jAtA hai, jaina darzana kI thAha bhI usI taraha sabake lie sugama nahIM bnii| vijJAna kA apanA kalevara hotA hai| jaina dharma kA vistAra bhI usakA apanA nahIM, vijJAna kA hai| bhagavAna mahAvIra ne to use kevala khojA thA, gar3hA nhiiN| elijAbetha zArpa ne jina 'phlaoNja' kI ora iMgita kiyA hai, vastutaH vaha jaina darzana ke vijJAna kI hI taraha, sarvagamya aura sarvagrAhya na bana pAne ke kAraNoM kI mImAMsA hai| saMdarbha sthala - 1. The Jain Philosophy is an almost perfect one, and the flaws in it are due rather to the largeness of the subject discused than to the philosophy. - Elizabeth Sharp 2. We give the name scientist to the type of man who has felt experiment to be a means guiding him to search out the deep truth of life, to lift a veil from its fascinating secrets, and who, in this pursuit, has felt arising within him a love for the mysteries of nature. so passionate as to annihilate the thought of himself. - Maria Montessory 3. Science - Systematic Knowledge of the Physical or Material world gained through abservation and experimentation - The Random House Dictionary of the English Language. prApta: 18.06.10 vigata varSoM kI bhAMti varSa 21(2009) meM prakAzita arhat vacana ke sabhI aMkoM meM se 3 sarvazreSTha AlekhoM ke cayana hetu gaThita trisadasyIya nirNAyaka maNDala kI anuzaMsA ke AdhAra para nimnavat arhat vacana puraskAra ghoSita kiye gaye hai| isake aMtargata prathama, dvitIya evaM tRtIya puraskAra prApta Alekha ke lekhakoM ko kramazaH rupae 5000, 3000 evaM 2000 kI nakada rAzi zAla, zrIphala evaM prazasti se sammAnita kiyA jaayegaa| prathama puraskAra Samayasara Gatha 3 and the Modern Science Prof. P.M. Agrawal, Udaipur dvitIya puraskAra Lure of Large Numbers Dr. R.S. Shah, Pune tRtIya puraskAra Development of Mathematical Science Including Jaina Mathematics in the Periphery of Pataliputra Dr. Parmeshver Jha, Supaul varSa 2010 ke puraskAra zIghra ghoSita kiye jaayege| 2011 meM bhI yaha yojanA gatimAna hai| varSa 2009 evaM 2010 kA puraskAra samarpaNa samAroha akTUbara -2011 meM Ayojita kiyA jaayegaa| DaoN. ajita kAsalIvAla DaoN. anupama jaina prakAzaka sampAdaka 34 arhat vacana, 23 (3),2011

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varSa - 23, aMka - 3, julAI-sitambara - 2011, 35-42 tIrthoM ke pIche kyA hai? / sUrajamala bobarA* kundakunda jJAnapITha, indaura samaya kAla sUcaka bhI hotA hai aura jo eka sAtha samasta padArthoM ko jAne vaha bhI samaya kahalAtA hai| donoM artha, donoM paribhASAyeM apane-apane pariprekSya ke kAraNa bhinna-bhinna saMdeza detI haiN| jo gujara cukA hai usako samajhanA hI to itihAsa hai| ise samajhane ke lie saMdarbha, pramANa aura jo Aja dikhAI de rahA hai usa pravAha kA vizleSaNa yaha tInoM milakara itihAsa kI jhalaka dete haiM aura vikAsa kI dRSTi se ciMtana use svarUpa pradAna karatA hai| vizva kI sabhyatAeM jo lupta ho gaI haiM, unako DhU~Dhane ke prayAsa hue haiN| kaI purAtAtvika sthAna haiM jo khaMDaharoM ke rUpa meM haiM aura dharatI ke garbha meM samA gaye haiM jinheM Adhunikatama takanIkI jJAna ke sahayoga se anAvRta kiyA jA rahA hai| eriyala phoTogrAphI, vidyutacuMbakIya upakaraNoM kA prayoga, periskopa kA upayoga aura ina saba kA adhyayana, vRkSoM kI banAvaTa meM chipI Botanical sUcanAeM, pUrvavartI samAja ke avazeSoM kA 'Electron spin resonence dating' paddhati se mUlyAMkana karanA Adi kaI Adhunika paddhatiyoM ne itihAsa ke adhyayana meM sahAyatA dI hai| samudrI purAvijJAna ne bhI kaI khojoM meM sahAyatA dI hai| inase hameM sahAyatA lenA hI hogii| kevala bhAvacakSu se dekhane se kAma nahIM clegaa| anyathA jaina itihAsa, jaina purANa, jaina darzana, jaina jIne kI paddhati dhIre-dhIre eka dAyare meM kaida ho jaayegii| vAstava meM saMskRti ke sRjaka-vicAraka rahe haiM kiMtu unheM gatimAna rakhane meM to Ama manuSya hI rahA hai| Aja manuSya ko bahuta sI kaThinAiyAM rahatI haiN| use saMsAra bhI calAnA hotA hai aura vicArakoM ke soca ko bhI vahana karanA hotA hai| isake lie use koI majabUra nahIM karatA hai varana manuSya ke mastiSka kI banAvaTa hI aisI hai| usakA mastiSka sadaiva cunautI se ghirA rahane kA AdI hai| Aja vizva itihAsa ne bahuta sI lupta ho gaI sabhyatAoM ke bAre meM sUcanAyeM dI haiN| para aisA kyA huA ki ina sabhyatAoM ke kevala khaMDahara hI raha gaye haiM ? vAstava meM sauramaMDala aura pRthvI donoM hI ghAta-pratighAta karate haiM, apanI banAvaTa badala dete haiM, havAoM ke rukha badala dete haiN| manuSya bAra-bAra ise banAtA hai, aura ye bAra-bAra ulaTa-pulaTa kara dete haiN| prakRti bAra-bAra caileMja karatI hai aura manuSya ise saMvAratA hai, isa para itarAtA hai aura vinAza para AvAk sA dekhatA raha jAtA hai| phira vahI krama jArI ho jAtA hai| yaha prakriyA sRSTi kI pratyeka vastu yA hisse para lAgU hotI hai| yaha punaH doharAyA jAtA hai| yaha amiTa satya hai| * nidezaka - jJAnodaya phAuNDezana,9/2, snehalatAgaMja, indaura-452005

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jaba jaina ciMtana ne AkAra grahaNa karanA prAraMbha kiyA to saMbhavataH yaha pahalA satya thA, jo ciMtakoM ke dimAga meM anAvRta huaa| kAlAMtara meM jaba zabda abhivyakti prabhAvakArI huI to ise utpAda, vyaya aura dhrauvya ke rUpa meM rekhAMkita kiyA gayA aura kisI AcArya ne ise 'naya siddhAMta ke rUpa meM smjhaayaa| itanI sArI sabhyatAoM kA pahale honA aura aba nahIM honA - isI bAta kA pramANa hai ki parivartana sadaiva hotA rahatA hai aura isa tathya ko tArkika rUpa meM samajhA jAnA caahie| inhIM saMdarbho ko dhyAna meM rakhate hue hama bhArata kI sabhyatA aura usake sAMskRtika vikAsa para dhyAna dene kA prayAsa kregeN| arhat vacana, 23 (3), 2011

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vizva kI bhaugolika banAvaTa me niraMtara parivartana hotA rastA hai| Voodian 62 karoDa varSa in as age, pUrva 50 karoDa varSa pUrva 24 karor3a varSa pUrNa karoDa Late Cretaceous 95 million years ago bhArata ke svarUpa meM parivartana do karor3a varSa pUrva citra kra. 1 20 million years ago eka karor3a 10 million varSa pUrva years ago Today vartamAna * vaijJAnikoM kA anumAna hai ki 29 lAkha, varSa pUrva eka Reader's, Digest RSabha deva aura bhAta ke kAla meM vizva ke uttara meM vizAla sAgara thaa|

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RSabhadevakAlIna bhArata karIba izAkha vave / bhUvaijJAnikoM ke niSkarSAva va paurANika sadaoM ke AdhAra para "yUrAzayA TarthisApayArathi sAgara madhamevA 1 -1 magara uhAr3a nAmadAnadA kozala muhara AnA saMketa samudra pahAr3ana ubhare thava RSabha devakA vihAra bAda me ubharI sAmAga dakSiNa ke paThAra nacitra skela me nahIM uttara meM eka ati vistRta yureziyAI mahArNava. jise Tethisa yA payodadhi ke nAma se pukArate haiM, usa sAre bhUkhaMDa para chAyA huA thA jo madhya yUropa se lekara laghu eziyA, uttarI bhArata aura barmA taka phailA huA thaa| isa samudra meM chuTTA Ane jAne ke mArga the, unhI ke kAraNa cIna, madhya himAlaya aura barmA jaise vilaga pradezoM se prApta jIvAzma cinhoM meM paraspara samAnatA pAI jAtI hai| bahuta arase ke bAda pahAr3oM ke takSaNa karane vAle dhakkoM kA anubhava huaa| pAthodi samudra (Tethisa) pazcima kI aura haTA aura usakI talahaTI ubhara AI aura usake dono kinAroM kI bhUmi eka dUsare se mila gii| una kinAroM ke bIca meM jo mulAyama samudrI dharatI thI usame sikur3anoM ke par3ane aura kucalane se bhArata ke himAlaya, IrAna ke pahAr3a, kArpethiyA ke pardata aura Alpasa parvartI kA nirmANa huaa| *rAdhAkumuda mukharjI prasiddha itihAsakAra hindra sabhyatA se sAbhAra citra kra.2

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ajitanAtha prathama Arthika krAnti ke janakaH samaracakravartI-bhagIratha gaMgAvataraNa. bhArata 8 se 10 lAkha varSa pUrva barpha se AcchAdita himAlaya parvata dvArA nimita jinAlaya gaMgA nadI marmadA nadI gaMgA nadI sammedAncala gaMgAvataraNa mahAkavi puSpadanta (IsvI zatAbdI 10vIM - uttarArdha) kI avismaraNIya abhivyakti hai| yaha itihAsa va sAhitya kA anokhA saMgama hai| TIthisa yA payodadhi sAgara ke uttara meM himaparvata aura narmadA ke Upara ke bhAga meM maidAna ke rUpa meM badalane ke pazcAta maidAnI bhAga me pAnI kI atyadhika kamI hogii| jIvana ko pallavita karane ke lie sagara cakravartI ne himAlaya ke jAThastrotoM ko dharatI para pravAhita karane kA nirNaya kiyaa| sagara putroM kI brigeDa ne bhagIratha ke 14 naitRtva me gaMgAvataraNa kiyaa| himAlaya ne apane hRdaya kA amRta bhArata bhUmiko bheMTa kara diyaa| isI gaMgAvataraNa ne gaMgA siMdhukA upara upajAU maidAna bnaayaa| yaha gaMgAvataraNa prathama Arthika krAnti kA janaka bnaa| citra kra. 3

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arhat vacana kundakunda jJAnapITha, indaura varSa 23, aMka 3, julAI-sitambara - 2011, 43-46 gvAliyara durga eka jaina tIrtha sthala # jayA jaina * sArAMza prasiddha jaina tIrthaM gopAcala para banI vizAla jaina pratimAoM kA sUkSma avalokana karane para yaha vidita hotA hai ki yahAM tIrthakara ke pAMca kalyANakoM kA citraNa kiyA gayA hai| kintu anya pratimA samUhoM se bAhara hone ke kAraNa zodha prabaMdhoM evaM itihAsa kI pustakoM meM inakA ullekha atyalpa milatA hai| prastuta Alekha meM aisI pratimAoM ko cinhita kara unakA vivecana kiyA gayA hai| sampAdaka bhArata ke durgoM kI maNimAlA kA maNi gvAliyara durga vIratA, vItarAgatA, kalA, zilpa evaM AdhyAtmikatA kI amUlya nidhi hai| gvAliyara durga bhArata ke hRdaya sthala madhyapradeza ke prAcInatama kSetra gvAliyara meM eka svatantra pahAr3I para sthita hai / gvAliyara durga kA vistAra jamIna se 90 mITara U~cI pahAr3I para uttara se dakSiNa 2.8 kilomITara aura pUrva pazcima meM 180-184 mITara ke bIca phailA hai| isa sthala ko gopAdi, gopAcala va gopAgiri ke nAma se bhI jAnA jAtA hai / prAcIna kAla se hI gvAliyara kSetra ke sAtha anekAneka, sAmrAjyoM, kaI mahatvapUrNa rAjagharAnoM kA samaya samaya para nikaTa kA saMbaMdha rhaa| gvAliyara kI sAMskRtika paramparAoM ko sudRDha banAne meM tomara zAsakoM kA mahatvapUrNa yogadAna rhaa| gvAliyara ke tomaroM kI dhArmika kSetra meM udAra nIti kA prasphuTana tomara vaMza ke parAkramI rAjA DugendrasiMha va kIrtisiMha ke samaya vizeSa rUpa se rahA / DugendrasiMha (vi.saM. 1481) tomara vaMza ke mahAnatama rAjAoM meM se the ve parAkramI bhI the aura sAhitya, kalA, saMgIta ke AzrayadAtA bhI isa samaya kalA apanI unnati ke zikhara para pahuMcI thii| caudahavIM paMdrahavIM zatAbdI meM gvAliyara jaina kalA kI prakhara gatividhiyoM kA pramukha kendra rhaa| jaina tIrthaMkaroM kI vizAla pratimAoM va guhA mandiroM kA nirmANa gvAliyara durga kI caTTAnoM para karavAyA, jo saMkhyA meM 1500 ke lagabhaga haiM / pandrahavIM zatAbdI kI tIrthaMkara pratimA meM 57 phuTa U~cI khaDgAsana bhagavAna AdinAtha kI pratimA hai, vizAlatA ke kAraNa bAvanagajA ke nAma se prasiddha hai| yaha gvAliyara durga ke uravAI geTa ke dakSiNa ora meM hai| yahAM 22 jaina tIrthaMkara mUrtiyAM haiM, jinameM krama saMkhyA 17, 20 va 22 pramukha haiM / krama saMkhyA 17 AdinAtha bhagavAna kI vizAla pratimA hai va krama saMkhyA 22 meM neminAtha bhagavAna kI 30 phITa U~cI hai / vahIM dakSiNa pUrva phUlabAga geTa (eka patthara kI bAvar3I) gvAliyara durga para pArzvanAtha bhagavAna kI atizaya yukta manohArI padmAsana mudrA meM vizva kI sabase vizAla 42 phuTa U~cI tathA 30 phuTa caur3I pratimA hai| adhikAMza pratimAoM ko mugala zAsakoM ke krUra hAthoM ne khaNDita karane kA prayAsa kiyA, kintu pArzvanAtha bhagavAna kI vizAlatA ko dekhakara bhAga khar3e huye the| isa prakAra aneka gAthAeM evaM kivaMdatiyAM isa kSetra ke bAre meM pracalita hai| janazruti pracalita hai ki jo koI * prAdhyApikA (citrakalA), ke. Ara. jI. kaoNleja, gvAliyara (ma.pra.) nivAsa : F-3 zAsakIya AvAsa, kampU, gvAliyara (ma.pra.) -

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zuddha mana, vacana, kArya se bhaktipUrvaka gopAcala pArzvanAtha ke darzana karatA hai, usakI manokAmanA pUrNa hotI hai| ataH gopAcala atizata kSetra hai / gvAliyara durga para utkIrNa tIrthaMkaroM kI pratimAoM ke atirikta tIrthaMkara bhagavAna ke pAMcoM kalyANakoM bhI zilpAMkita kiyA gayA hai| durga paridhi ke parikoTe ke bAhara hone kI vajaha se anya pratimA samUhoM kI apekSA upekSita paMca kalyANaka pratimA samUhoM kA ullekha bahuta hI alpa mAtrA meM aitihAsika graMthoM va zodha prabaMdhoM meM milatA hai, jabaki yaha pRthaka se zodha kA viSaya hai| uravAI geTa se 200 mITara pahale dAeM hAtha para 108 sIr3hiyAM car3hakara zaila guphA maMdira hai| ina guphA maMdiroM kA nirmANa zAstra sammata parikalpanA ke AdhAra para hI huA hai / zaila guphA maMdiroM meM kramabaddha rUpa se tIrthaMkara ke pAMcoM kalyANakoM ko darzAyA gayA hai| paMca kalyANaka tIrthaMkara ke garbha, janma, tapa, jJAna va nirvANa kI paMca avasthAoM ko kahA jAtA hai| pratyeka avasthA atyaMta mahatvapUrNa va kalyANakArI hotI hai| ina paMca kalyANaka ko svargoM ke de va va manuSya atyaMta harSa se manAte haiN| garbha kalyANaka - tIrthaMkara bhagavAna ke garbhAvataraNa hone para indra kI AjJA se kubera ratnoM kI varSA karate haiM / garbha meM Ane para unakI mAtA ko 16 zubha svapna dikhate haiN| isI garbha kalyANaka avasthA ko darzAtI hai| prathama guphaa| isameM tIrthaMkara mAtA kI lagabhaga 8 phITa lambI leTI huI nindrAvasthA kI pratimA hai| yaha pratimA trizalA mAtA kI mAnI jAtI hai / dakSiNa kI ora mastaka va mukha pazcima kI ora hai, jo karavaTa kI mudrA meM hai / dAyAM paira bAeM paira ke Upara haiM bAeM hAtha ko sira ke nIce rakhe huI haiM va dAeM hAtha ko dAeM paira ke Upara rakhe hai / anupAtika dRSTi se ucca stara kI sundara pratimA hai, mukha mudrA zAMta va saumya hai, AMkheM bar3I va nindrAmagna hai, bhauheM dhanuSAkAra haiN| mukha Thor3I para se thor3A khaNDita hai / dAyAM hAtha bAMha ke bIca meM khaNDita hai, uMgaliyAM pAMcoM dikha rahI haiM, anya khaNDita haiN| dAeM paira kI sabhI uMgaliyAM khaNDita hai| AbhUSaNoM se susajjita haiM, kAnoM meM kuNDala, gale meM motiyoM se jar3ita kaMThI va udara baMdha taka laTakI motiyoM kI mAlA hai - kaTisUtra / hAthoM meM kaMgana hai / keza sajjA dakSiNa bhAratIya zailI meM kezAbhUSaNoM meM sUrya, candra, puSpa aMkita hai, hAthoM meM bAjUbaMda hai / mAtA ke mastaka ke sahAre eka paricArikA baiThI hai, eka anya paricArikA mAtA ke paira ko goda meM lie hue hai| mAtA kI pRSThabhUmi meM tIrthaMkara pratimA padmAsana mudrA meM hai / Upara tIna chatra hai, unake pAsa meM do mRdaMga ukere gaye haiN| do-do yugala deva pratimAoM ko unake vimAna meM darzAyA hai / tIrthaMkara kI pratimA siMhAsana vedI para do zera aMkita haiM / vedI ke dAe-bAMe eka-eka caMvara dhArI caMvara r3hote hue va do jor3e yugala ke darzAye haiM / isa guphA meM saMvat 1558 utkIrNa kiyA huA hai, mAtra eka lAIna meM aura TUTI-phUTI bhASA meM hone se samaya nirdhAraNa karane meM bhrama utpanna hotA hai / mAtA va paricArikAoM para opadAra paoNliza hai| mAtA ke mukha maNDala kI AbhA barabasa hI AkarSita karatI hai| vartamAna meM mAnyatA svarUpa sUkhe roga se pIr3ita bacce ko AzIrvAda dilAne parivAra jana zanivAra va ravivAra ke dina Ate haiM va puSpamAlA Adi se pUjA karate hai / (citra saMkhyA - 1) 44 arhat vacana, 23 (3), 2011

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janma kalyANaka tIrthaMkara bhagavAna ke janma hone para indrANI prasUti gRha meM jAkara mAyAmayI bAlaka ko mAtA ke pAsa rakhakara bAlaka prabhu ko lAtI haiM, kubera ratnoM kI varSA karate haiM va indroM dvArA bAlaka ko sumeru parvata ke Upara le jAkara 1008 kalazoM se abhiSeka karake janma kalyANaka manAyA jAtA hai, dUsarI guphA meM janma kalyANaka racanA ko darzAyA gayA hai| kubera va indrANI lagabhaga 4 phITa kI baiThI pratimA hai, indrANI bhAva vihvala mudrA meM ardhaparkAsana meM siMha Asana para ArUr3ha hai| eka bAlaka ko bAeM hAtha se pakar3e hue goda meM biThAyA huA hai, dUsarA bAlaka khar3A hai, indrANI bhI AbhUSaNoM se susajita haiN| indrANI ke dAeM-bAeM eka-eka caMvaradhArI pratimA caMvara hote dikhAye hai| indrANI bAeM tarapha va kubera dAeM tarapha banAye gaye hai / kubera ratnoM kI varSA kara rahe hai| kubera kI pRSThabhUmi meM pAMDukazilA para bhagavAna ke kalazAbhiSeka ko darzAyA hai / indrANI kI pRSThabhUmi meM azoka vRkSa va tIrthaMkara kA aMkana hai / kubera kI pratimA khaNDita avasthA meM hai / indrANI ke hAtha khaNDita haiM / mukha bhI donoM pratimAoM kA AMzika rUpa se khaNDita ho rahA hai, indrANI va kubera ke pIche bhAmaNDala rekhA se ukerA gayA hai| indrANI kA dAyAM paira jo nIce hai, vaha padmapITha para rakhA hai| (citra saMkhyA - 2 ) tapa kalyANaka - tIrthaMkara prabhu vairAgya hone para vastrAdi kA tyAga karake Atma dhyAna meM lIna ho jAte haiM / tapa kalyANaka ko pratibimbita karatI tIsarI guphA meM tIrthaMkara bhagavAna kI lagabhaga 3-4 phuTa lambI khaDagAsana pratimA tapazcaryA karate darzAyI hai| pratimA ko Asana para nahIM banAyA hai, jisase vaha tapa kalyANaka ko hI darzAtI hai / Upara chatra ke lie chor3A gayA pASANa hai, do caMvaradhArI caMvara Dhote darzAye gaye haiM, bhAmaNDala AMzika rUpa se ukerA gayA hai / (citra saMkhyA - 3 ) jJAna kalyANaka tIrthaMkara bhagavAna ke ghora tapazcaryA karane ke pazcAt jJAnAvaraNI, darzanAvaraNI, mohanIya va antarAya karma ke naSTa hone para kevala jJAna kI prApti hotI hai va deva samavazaraNa kI racanA karate haiM / jJAna kalyANaka kI racanA ko cauthI guphA meM pratibimbita kiyA hai| lagabhaga sAr3he cAra phITa padmAsana mudrA meM chatra, bhAmaNDala, siMhAsana, caMvara Dhote caMvaradhArI pRSThabhAga meM do jor3e yugala devoM ke darzAye gaye haiM / siMhAsana para do zera aMkita hai, jisake AdhAra para vidvAna tIrthaMkara mahAvIra ke jJAna kalyANaka ko mAnate haiM / (citra saMkhyA - 4 ) mokSa kalyANaka AThoM karmoM ke naSTa hone para mokSa kI prApti hotI hai / mokSa kalyANaka pratIka svarUpa pAMcavIM guphA meM darzAyA hai| mukhya pratimA lagabhaga 7-8 phITa kI khar3agAsana meM hai, pratimA ke dAeM-bAeM 2 phITa kI padmAsana mudrA meM tIrthakara pratimA hai, jisameM donoM ora siddhakUTa ke cinha aMkita haiN| ina pratimA samUha ko mandira meM sthApita pratimA samUha ke samAna banAyA hai / (citra saMkhyA - 5 ) ataH yaha sampUrNa zraMkhalA kramabaddha rUpa se tIrthaMkara ke pAMcoM kalyANako darzAne meM aham bhUmikA nibhA rahI hai / vAstava meM gvAliyara durga kalA sthApatya kI tIrthasthalI va anamola dharohara hai / L - arhat vacana 23 (3), 2011 , 45

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pariziSTa gopAcala para prakAzita 2 TIL JAN SANCTUAR THE FORTRESS OF CALOR The Jain Sanctuaries of the fortress of Gwalior by Dr. T.V.G. Shastari. Kundakunda Jnanapitha 584, M.G. Road, Indore,452001 First Edition, 1997 Price - Rs. 500.00 TWAMITH KENDARENDIJRAKARS gopAcala gvAliyara gaurava-gopAcala dvArA-zrI rAmajIta jaina eDavokeTa zrI kailAzacanda jainaceriTebala memoriyala sosAyaTI gvAliyara -9 dvitIya saMskaraNa - 2007 mU. - rupae - 51.00 saMdarbha graMtha1. dube dInAnAtha, bhArata ke durga, pRSTha 121 2. dvivedI harihara, nivAsa tomaroM kA itihAsa, pRSTha 426 3. jaina rAmajIta, gvAliyara gaurava gopAcala, pRSTha 34-40 4. vahIM, pRSTha 62-64 5. vahIM, 3 pRSTha 65 prAptaH 06.05.11 arhat vacana, 23 (3), 2011

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ARHAT VACANA Kundakunda Jnanapitha, Indorer Vol.-23, Issue 3, July-September 2011, 47-54 Symbolism in Jaina Literature Anupam Jain Abstract Todaramala (c. 1720-1767 A.D.) of Jaipur compiled two chapters on the norms of symbolism (Artha Samdrsti Adhikaras) from some earlier Samskrta and Kannada commentaries, ranging from the 13th to 16th century A.D. These commentaries were written by Kesava Varni and Nemicandra Jnanabusana on the philosophical texts, the Gommatasara and the Labdhisara, which summarize the Karma System Theory. In the commentaries, mathematical symbolism is embedded without any exposition. Three type of Symbols; numerical, algebric and geometrical have been used profusely, carrying implications of methematico scientific purport. Symbolism is naive and multipurpose, creating confusion when read without context or relevence. Specific mention may be made of the operational symbolism used in place value notation for substraction, in logarithims as well as in geometric forms. 1. Introduction : On a survey of the development of symbolism in the Jaina School of Mathematics' one may find the three types of phases: rhetoric, syncope and symbolic. They are respectively observed in the Satkhandagama (1-2 C.A.D.), the Dhavala3 (9th C.A.D.) and the Tiloyapannatti (4-7th C.A.D.) as well as the Jivatattvapradipika (16o C.A.D.) (along with the Arthasamrsti of Todaramala)?. The Arthasamdrsti of the Gommatasara (abbr. ASG) predominates in the numerical and algebraic symbols. The Arthasamdrsti of the Labdhisara (abbr. ASL), however, includes geometric symbols in additon, quite profusely. It is evident from the treatment of Virasena in the Dhavala Commentary that operational symbolism might have been developed by the school, although no such work is available now. The earlier works also contain the same material, condensed in compact sutras in the Satkhandagama. The symbols give the account of the post universal measures (lokottara Pramana). They will be analysed in what follows in brief. The symbolism in the Labdhisara may be a topic for detailed study in future. * Professor of Mathematics and Hony. Secretary Kundakunda Jnanapitha, 584, M.G. Road, Indore - 452001

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2. CIRCLE AS A SYMBOL A small circle has been used for the following purposes : 1. It stands for a negative sign. Todaramala Quotes its use in the following form . The expression for one crore less one is The expression for crore less two is ko 2. It stands for one-sensed bios, two sensed bios etc., denoted by o, oo, ........, respectively. This has been depicted in a diagrammatically symbolic representation in the Dhavala of Virasena 3. 3. It stands for the agrhita (non-assimilative) stage in which a bios does not assimilate karmic particles during a material change (pudgala Paravartana)'4. here the symbol denotes a void. Todaramala has also made use of this aspect. 4. It stands for filling up gaps. This appears in the writting of Mahabandhasutras's. Here zeros have been placed after every incomplete sutra signifing bridging. This use also appears in the Arthasamdrsti in the input column of nisusus (nisekas) in the life stay (sthiti) structure of karma 5. It stands for a place value : a. In The Tiloyapannatti, SO stands for the expression that three zeros may be placed after the product which may denote a product by 1000.17 b. Todramala expresses the following way in which 65000 were written.18 as16 & 9 c. In the Satkhandagamal the number or a particular type of human beings is stated as greater then koda-koda-kodi, (107) and less then kodakoda-koda-kodi (107) In Tiloyapannatti a lac yojan is denoted by ul. 900000 The same is simultaneously quoted to be between22 and 22' which appear to be Neo-Pythagorean. Singh has remarked20 it. Now Virasena quotes verses Representing various styles for expressing big number'. It is also interesting to see how words and numbers signified a number 61, 97, 08, 46, 66, 81, 64, 16, 20, 00, 00, 000, in the form of a verse qouted from some ancient work by Virasena? In the Tiloyapannatti, the author while denominating time-units stops at the acalatma for a while, i.e. (84)31 (10)%0 years. The number finds expression as 28/39/80. Here 31 Stands for the power of 84, and 90 stands for 90 zeros to be placed after the terms as place values. Todaramala has also used this symbolism of raising to power for example a volume appears as. 3769011, 23 (3), 2011

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S1t02 o qele leie/2219 le will be interpreted by Prof. L.C. Jain in the following way (A) 6). Sy Where F is the set of points in finger width/angula T is the set of instants in Trial period (avali) A is the ordinal asmkhyata S is the ordinal samkhyata P is the set of instants in palya period. 3. PLACE VALUE NOTATION FOR SUBTRACTION - This notation has been used in the Tiloyapannatti25, Todaramala has exposed the method in the following26. The expression 21/4/8/3 denots the product 71x4x8x3. If I or one lac is subtracted from this, then the remaining quantity is written as a '47813 The quantity less 5 lacs is denoted as 147813 The quantity less 20 lacs is denoted as The quantity less 3 lacs is denoted as The quantity less 12 lacs is denoted as 14/8/35 14/613 /8/3 The quantity less 15 lacs is denoted as The quantity less 30 lacs is denoted as F141873 F14673 Then 21/8/3 less 12 is denoted as 716/8/3 The place value notation for subtraction has also been used for fractional and other types of quantities as well. 3169004,23 (3), 2011

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4. OTHER MULTIPURPOSE SYMBOLS - The same symbol has been found to be used for various purposes and it might have been a tough task for Todaramala to differentiate between its various norms at different context. The following are a few instances of such symbols: 1. A single horizontal bar, (-) stands for a. A universe line (jagasreni) or a distance of seven rajas (ropes) in the sense of a set of points.27 b. A positive sign, as in which denotes {log, log, (anguls)+1} where angula denotes the set of points in the angula (finger) width.28 c. A negative sign, as in -2 which denotes a lac less two.29 d. The term slightly less, as in - which means slightly less than infinite.30 2. A pair of horizontal bars = stands for a. Filling up gaps, for instance, 65 = is written for 65536 and vt = denotes GEFU minimum Gaghanya) b. Universe - line square (agapratara) or 49 square rajus in forms of sets of points. 32 3. stands for a. The minimum numerate two (jaghanya samkhyata.") b. The number 2 c. The trail (avali) set of instants which is minimum yoked innumerate (jaghanya yukta asamkhyata) 34 d. The set of points in a linear finger width (suci angula).35 4. A vertical bar (1) stands for a. Product for instance, 9&/ denotes the product of 16 (which stands for jaghanya parita asamkhyata.36 and 2 b. Denoting a slightly less quantity than what its actual value is, say, means slightly less then infinite.37 c. Denoting addition, particularly in case of fractions, eg., 9/means 3/238 d. Denoting a time-lag trail (abadhavali) or an invariant trail (aclavali).39 5. 9& Stands for a. Minimum perdu innumerate (jaghanya parita asamkhyata) which is greater than maximum numerate (utkrsta samkhyata) by unity.40 b. Medium infinite (madhyama ananta ananta) as also the total number of bios in the universe.41 316904, 23 (3), 2011

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6. Stands for a. The operation of squaring the preceding term, for instance, means. maximum yoked infinite (utkrsta yukta ananta) of minimum infinite (jaghanya ananta ananta) less one. Now 3 is jaghanya yukta anata whose square is jaghanya ananta ananta of ja ju ava 42 b. log, (log, (palya)) Now stand for log, (palya). Further log, (angula) is written as . Thus it appears that they had the idea of function of a function but they did not evolve the modern type of symbol for it. 7.8 stands for a. Square of set of points in a linear finger (pratarangula)44 b. Square of set of instants in a trail measure (prataravali)45 For the negative sign the following symbols appear in various texts; 95 a. for instance stands for jaghanya yukta asamkhyata minus one or utkrsta parita asamkhyata which is maximum perdu innumerate.46 for instance -2 stands for a lac less two.47 for instance stands for a crore less two.48 b. c. -- 0 d. denote the set of points in the universe line cube (ghana lika) less la two. similarly lac less one. 49 or for instance 5 or la stand for a lac less five 50 e. f. The KaKapada (crow's paw) - + sign has been used by Virasena. It has also occured in the Baksali manuscript.51 g. ri or riNa for instance 143 / ri. yo 100000/ These symbols as also the symbol in (a) has been used in the Tiloyapannatti.52 In (a), (f) and (g) the symbol R appears to be an original source of +, or RUR--+ might have been the course for the synopic evolution of + The horizontal bar appears to be of the period of Nanaghata Inscriptions.54 For the positive sign the following symbols occur: a) A horizontal bar, as already noted. b) The word & UT (plus), has been used in the Tiloyapannatti.55 There are a few other symbols which are common in the Tiloyapannatti. and the Arthasamdrsti. For instance, 7, 9, 9& etc. stands for the square root as an operational symbol which also occurs in the Baksali manuscript.56 Todaramala introduses for the first square root of the set of arhat vacana, 23 (3), 2011 51

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indivisible - corresponding - sections of omniscience where as 42 stands for the square root of the square root. Here is agian the concept of function of a fuction.57 This list of the symbols also give an idea of the use of symbols like a (innumerate). samkhyata. etc. which appear to be syncopated from Brahmi script.58 CONCLUDING REMARKS The multipurpose symbolism seem to have created a confusion, but as they were cast for particular contexts at different places, they could be easily recognized for the context. This might have facilitated the studies for they could work with the least possible symbols. However it was matter of disadvantage as well as and might have been responsible for hampering further analytical stucies. 59 Acknowledgement Author is thankful to Prof. L.C. Jain, Jabalpur for providing neseccary guidence and reference material for this study. Material provided by Prof. L.C. Jain used in this article. REFERENCES AND NOTES 1. The following works may be useful for comparison : a) Datta. B.B., Singh, A.N., History of Hindu Mathematics, Part I and II, Combined Edition Bombay, 1962. b) Bose. D.M., Sen, S.N., Subbarayappa, B.V., A concise History of Sciences in India, INSA, New Delhi, 1971. c) Datta, B.B., The Baksali Mathematics, B.C.M.S., 21, 1-60, 1929. d) Datta, B.B., The Science of Sulba, Calcutta University, 1932 e) Singh, A.N., Mathematics of Dhavala I, Satkhandagama, Vol. 4, Amaraoti, 1942, v-xxi. f) Jain, L.C., Tiloyapannatti ka Ganita, Sholapur, 1958. g) Jain L.C. Mathematical Content of Digambara Jain Texts of Karnanuyoga Group, Vol. I, II Kundakunda Jnanapitha, Indore, h) Bag, A.K., Symbol of Zero in mathematical notion in India, Primer Congreso Argentino De Historia, De La Academic Nac. de ciencias, cordoba, T.48, 1970. i) Bag, A.K., The knowledge of Geometical Figures, Instruments and Units in the Sulbsutras, "East and West", (New Series, vol. 21, nos. 1-2, 1971), Ismeo, 248, Rome. j) Shukla, K.S., Hindu Mathematics in the Seventh Century as found in Bhaskara I's commentary on the Aryabhatiya, Ganita, Vol. 22 no. 1, 1971, 115-130. Saraswati, T.A., The Mathematics in the first four Mahadhikaras or the Trilokaprajnapti, JG.R.I., 18 (1961-62), 27-51. 1) Gupta, R.C., Circumference of the Jambudvipa in Jaina Cosmography, I.J.H.S., 10, 1975, 38-56. Puspadanta, Bhutabali, Satkhandagama, vols., 1-16, Amaraoti etc., 1939-1959, edited by H.L. Jain, etc. LO 376 277, 23(3), 2011

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3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. Virasena, Dhavala Commentary of the Satkhandagama, as above. Yativrsabha, Tiloyapannatti, part I (1943), part II (1951), ed. A.N. Upadhye and H.L. Jain, Solapur. Jivatattvapradipika Commentary of the Gommatasara by kesava Varnui (kannada) and Nemicandra (Sanskrit), Calcutta, 1919 c. Arthasamdrsti of Todaramala, in the same publication as above. Todaramala of Jaipur has frankly admitted that he had to understand the symbolism himself as there was no teacher in his time to explain the symbolism. For this he went through various readings. Consequently he has remarked that his interpretations and purports may be subject to research, (p.1), Arthasamdrsti of the Gommatasara in the same publication (5). Gommatasara, and Labdhisara of Nemicandra Siddhantacakravarti, with the commentary of Todaramal, Calcutta, c. 1919, ed. G.L. Jain and S.L. Jain. We shall abbreviate the Arthasamdrsti chaptors of these as ASG and ASL. Cf. (3). a) Jain, L.C., on Cettain Mathematical Topics of the Dhavala Texts. I.J.H.S., Vol. 2, 1976, 85-111. b) Jain, L.C., Divergent Sequences locating Transfinite Sets in Trilokasara, I.J.H.S., 12 (1), 1977, 57-75. c) Jain L.C. Mathematical Content of Dig. Jain Texts of Karnanuyoga Group, Kundakunda Jnanapitha, Indore vol. I & II. Todaramala notes that zero was also represented by the katpayadi system of ASG p. 2. See also, (1). Cf. ASG, p. 9 Cf. (3), vol. 10, p. 421 et seq. In BM, O stands for an unknown term, cf. (1 & 2, p. 28 et seq.) Cf. ASG, p. 23. Bhutabali, Mahabandho, vols. 1-7, kashi, 1947-1958. Cf. ASG. p. 3, 57. Cf. also (4) I, ch. 4, sutras 1287-1291. Cf. (1.f), p. 21. Cf. ASG, p. 3. Cf. Dhavala vol. 3, 1, 2, 45, p. 253. Cf. ibid, 1,2, 14, 51, p. 98. Cf. (1.e). Cf. Dhavala, vol. 3, 1, 2, 45, 71, p. 255. Cf. (4.1), ch. 4, sutra 308 p. 178. Cf. ibid, v. 309, Here the word Javam Tavam is Yavat Tavat. Hindu mathematicians used it for the unknown. Diophantus describes it as containing an indeterminate or undefined multitude or units. Cf. ibid., p. 609. Cf. ASG, pp. 20-21. Cf. ibid., p. 8, Cf. also (4.1), v. 91, ch. 1. Cf. ibid., pp. 6, 7, 8, 15, 18, 20, 21. Cf. ibid., p. 9. Cf. ibid., p. 9, 23. Cf. ibid., p. 2. Cf. ibid., p. 5. Cf also (4 1), v. 91. of. also () 1.f, pp. 18, 86, cf. also (4. II), ch. 7, vv. 5-6 Cf. ASG. p. 3. Cf. ibid. p. 4, Ghanavali, the cubic trail is denoted by Cf. ibid. p. 5, Ghanangula, the cubic finger point-set is denoted by (6) Cf. ibid. p. 6. cf. also (1. f), p-21. Cf. ibid. p. 8. Cf. ibid. p. 11. cf. (4.II), p. 771 et seq. Cf. ibid. p. 24. arhat vacana, 23 (3), 2011 53

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40. 41. Cf. ibid. p. 4. Cf. ibid. p. 4. Cf. ibid. p. 5. Cf. ibid. p. 5. Cf. ibid. p. 4 and 23 for other significance of norm. Cf. ibid. p. 4.cf. also (4. II), p. 609. Cf. ibid. p. 9. Cf. ibid. p. 9. Cf. ibid. p. 9. Cf. ibid. p. 9. Cf. Dhavala vol. 10, op, cit., p. 151, v.4,2,4, 32, p. 15. Cf. (4. I), p. 20. Cf. also (4. II), p. 769. These may be of the 3rd century B.C., if syncopated. For other opinions, cf., (1), Datta and Singh. Cf. ibid. p. 26. Vid. (4. I), and (4. II), whereas in the BM, yu denotes the plus sign. cf. also ASG and ASL. Cf. (1.c), p. 24 et seq. Cf. ASG, p. 5. cf. also p. 11. The cube root is written as. Cf. ibid. p. 3. This fact is evident from the finding that the Arthasamdrstis have remained unaltered since 1767, after the death of Todaramala. 54. 59. Received after revision June 2011 sampAdaka prAkRta tIrtha prAkRta adhyayana kI traimAsika zodha patrikA : pro. premasumana jaina : rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAna bAhubalI prAkRta vidyApITha zrIdhavalatIrthaM, zravaNabelagolA-573135 prakAzaka 54 arhat vacana, 23 (3), 2011

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ARHAT VACANA Kundakunda Jnanapitha, Indorer Vol. -23, Issue 3, July - September 2011, 55-65 ARE GRDDHAPICCHA, UMASVAMI, AND UMASVATI ONE PERSON ? R.S. Shah* ABSTRACT Tattvarthasutra, a greatly venerated scripture for Jainas, is comparable to Brahmasutra of Hindus. However, great controversy rages over its authorship. Svetambara Jaina tradition proclaims that Umasvati of their order is the author of Tattvarthasutra and he wrote a commentary called Tattvarthadhigama or Tattvarthabhasya on it. Popular Digambara Jain belief is that it is the work of their celebrated saint Umasvami who was also known as Umasvati or Grddhapiccha. This article tries to establish that Umasvami, Grddhapiccha and Umasvati are three different persons and real author of Tattvartahsutra is Grddhapiccha, reverred by both sects. Umasvati of Svetambara tradition wrote only a commentary on it. I. INTRODUCTION. Digambara (Dig. hereafter) Jaina tradition believes that the author of the great aphoristic work Tattvarthasutra (hereafter TS) is Umasvami, also some places referred as Umasvati, and described as disciple of Kundakunda in some late (after 1-2 C. A.D.) inscriptions and Pattavalis or Gurvavalis. Svetambara (Sve. hereafter) Jaina tradition insists that Umasvati belonging to their tradition was the author of TS who also wrote commentary on it, popularly referred as Tattvarthabhasya (hereafter TB) and thus they treat it as the oldest commentary of TS. Virasena (9th C. A.D.), the Dig. genius and celebrated author of encyclopedic commentary Dhavala on Satkhandagama, as well as Vidyananda (10th C. A.D.), the writer of commentary Slokavartika (hereafter SV) on TS, clearly mention Grddhapiccha as author of TS, and do not mention either Umasvami or Umasvati as his aliases. Many Dig. sources (e.g. Sravanabelgola (SB) insciptions no. 105 and 108 of 14h C. A.D.) say that Gtddhapiccha is alias of Umasvati or Umasvami. But the same sources proclaim Grddhapiccha as alias of Kundakunda also and thus reliability of this source is questionable. Some Dig.Jain historians (e.g. Nathuramji Premi and Jugalkishorji Mukhtar) are firmly of opinion that Umasvami was neither the direct disciple of Kundakunda nor his other name was Grddhapiccha. There is great embranglement due to similarity in the names of Umasvami and Umasvati which is compounded by sectarian views of the scholars from both camps. * Ex. Lecturer in Mathematics, Fergusson College, Pune; (Retd.) Executive Director, L.I.C. of India; Res. : 301 Matruchhaya, 40 Jeevanchhaya Society, Paud Road, Pune-411038.

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An attempt is made in this article to weigh the arguments dispassionately and look into internal and external evidence. What is tried to establish here is that Grddhapiccha, Umasvami and Umasvati are three different personalities and that Grddhapiccha, who hailed from a period when the differences between Sve. and Dig. sects were not so acute and when some of the saints like him were equally revered by both the sects, was the author of TS (original aphorism), Umasvati was of Sve. sect was only the author of TB (and not of TS), and Umasvami of Maghanandi, Padmanandi (Kundakunda?) lineage has nothing to do with TS. We must not forget two very important dissertations by two great scholars of Sve. and Dig. sects, but held in esteem by both the sects, viz.: (1) Introduction in commentary on TS and TB by (Prajnacaksu) Sukhalalji Sanghavi [1; Introduction, p. 15-67]; and (2) Preface in Sarvathasiddhi (SS hereafter), a commentary on TS by Pujyapada, edited and translated by Phoolchandji Siddhantasastri [2; preface, p. 19-76). These put forth very strongly the views that: (1) (Sukhalalji): Author of TS and TB is same, viz. Umasvati and he belonged to Sve. tradition; and (2) (Phoolchandji) Umasvati of Sve. sect was only author of TB and Grddhapiccha of Dig. sect was the original author of TS; respectively. II. TWO VERSIONS (RENDERINGS) OF TS. Presently, two versions of original aphorisms of TS are available : 1) SSversion, based on commentary "Sarvarthasiddhi" by the great Dig. saint-scholar Pujyapada (5/6 C. A.D.) and the same is followed by almost all the subsequent Dig. commentators of TS, viz. Aklanka in his Rajvartika (hereafter RV), Vidyananda in his SV, Srutasagara in his Tattvarthavitti, etc. 2) TB-version of TS and both TB and TS are assumed to be written by Umasvati as per Sve. tradition. In fact, both the versions are almost identical except for about two dozen minor and half a dozen major differences in the readings. It is interesting to see as to how the great minds due to their ingrained faith in their respective traditions have strong views in certain matters. Sukhalalji contends that Pujyapada altered the TB version of TS to suit the dogmatic tenets of Dig. sect. This was due to Sukhalalji's conviction that TS and TB are from the same author, i.e. Umasvati, (according to him from 4/5th C. A.D) and that Umasvati preceded Pujyapada by about one century. Phoolchandji, on the other hand, vehemently tries to establish that Umasvati hailed from 7/8th C. A.D. and was the author of TB only and changed the original (SS-version) aphorisms found in TS, to suit the tenets of Sve. sect. 56 376277, 23(3), 2011

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III. SOME UNRESOLVED ISSUES. Before we proceed to investigate the issue indicated in the title of this article, we note some relevant issues which are not resolved yet and are a subject matter of great controversy, many times again with sectarian undertones. We list here 4 such issues. i) As per the authority of Tiloyapannatti [3; part 1; p. 340] and Dhavala [4; part 1; p. 64-67), masters in Canon (Angas) flourished up to 683 years after Nirvana (emancipation) of Mahavira in 527 B.C. By this time the knowledge of 11 Angas and 14 Purvas was totally lost. But there were few scholar-saints who possessed knowledge of a small fragment of Purvas. Accordingly, Bhutabali and Puspadanta learned it from Dharasena of Saurastra and composed the monumental Satkhandagama. Now how many years after 683 years from Nirvana of Mahavira, Dharasena flourished is nowhere chronicled. It may be 100 or 200 years after this deadline of 683 years. But almost all Dig. scholars assume that Dharasena flourished exactly 683 years after Mahavira, i.e. in 2nd C. A.D. ii) The genealogy of Dig. Acaryas (chief pontiffs) begins with Arhadbali (there are indications that he flourished around the same time as Dharasena) and is followed by Maghanandi, Padmanandi of Koundakunda, Umasvami, etc. Because of certain SB-inscriptions of 14th C. A.D. stating that Padmanandi is another name of Kundakunda ( a), the celebrated author of trilogySamayasara, Pravacanasara and Pancastikayasangraha - majority of Dig. Jaina historians and scholars identify padmanandi of above genealogy with Kundakunda ( a). The said SB-inscriptions nowhere mention about the celebrated trilogy. All earlier SB-inscriptions between 10th and 13th C.s A.D. only talk of Padmanandi of Koundakunda, most probably the author of Parikarma, a commentary on Satkhandagama, mentioned by Virasena in Dhavala [4; part3; p.19). Also, most probably Koundakondanvaya (Chigidu) started with him since the title of anvaya (lineage) was generally after the name of the place, i.e. Koundakonda ( HTC) to which Padmanandi belonged. With passage of time (of about 1000 years), the name came to be changed as Kundakundanvaya ( baru) because of similarity in name and majority of scholars tended to believe that Kundakunda ( a) is sanskritisation of Koundakonda (kauMDakoMDa) and that the anvaya was named after Kundakunda (kuMdakuMda). Even the so-called Koundakondanvaya (Chiccu) was first mentioned in copper plates of Mercara of 5th C. A.D., where a chain of 6 Acaryas of this anvaya are mentioned and which neither refers to Kundakunda (40) nor to his trilogy [5] and thus many scholars put him in 6th C. A.D. iii) Normally accepted chain of Acaryas (since the time Arhadbali split the original Mula Sangha of Dig. sect in number of sanghas probably any time between 2nd and 4th C. A.D.) runs as follows as per Pattavalis or Gurvavalis of various sanghas: Arhadbali, Maghanandi, Padmanandi (Kundakunda gaga?), 376 , 23 (3), 2011 57

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..., Umasvami, ..., Samantabhadra, ..., Pujyapada, ..., Aklanka, ..., Vidyananda, etc. however, many historians and scholars like Premiji and Mukhtarji do not believe that Umasvami was direct or hereditary disciple of Kundakunda (kuMdakuMda). They are not ready to accept the testimony of SB-inscriptions in this respect since these inscriptions are carved about 1000 years after the division of Sangha. They also do not want to rely on Pattavalis and Gurvavalis of various Sanghas as they too are composed after 12th C. A.D., are full of inconsistencies, and tend to show that their Sanghas originated from Mula Sangha and that all great Acaryas (especially c) belonged to their Sangha. [1; p. 110-115]. iv) There is great debate about whether the initial invocation " TRUR..." belongs to TS or SS. Those in favor of SS argue that great Dig. commentators of TS like Aklanka in his RV or Vidyananda in his SV have not commented on it, clearly showing that it did not belong to TS. They also argue that this invocation does not appear in TB-version of TS and also no Sve. commentator of TS or TB has commented on it. This clearly indicates that it is by Pujyapada in his SS. Another camp vehemently opposes this mainly because of the fact that if this is accepted as invocation of SS, then since Aptamimansa (or Devagamastotra) of Samantabhadra is regarded as commentary on this invocation, will put Samantabhadra after Pujyapada, which goes against the tradition that Samantabhadra preceded Pujyapada by about a century. [2; p. 54-55). IV. GREAT DEBATE ON OWNERSHIP. (A) Great Sve. scholar late Pt. Sukhalalji, revered greatly by all the sects of Jainas, tries to prove in his most erudite preface to TS [1] that: i) TS and TB are by same author, namely Umasvati, ii) who belonged to Sve. sect, iii) he hailed after 2nd C. A.D. (although Dr. Suzuko Ohira in his doctoral dissertation under the guidance of Pt. Sukhlalji arrives at the conclusion that upper limit of Umasvati is middle of 5th C. A.D. [6; p. 137]). v) Umasvati, the author of TS and TB, precedes Pujyapada to whom he accepts belonging to 5th C. A.D., and that the later changed some aphorisms to suit Dig. tradition. He rests his case on following premises: (1) There are some words or phrases in TB and commentaries on TB by Siddhasenagani and Haribhadra which indicate that TS and TB are by the same author. (2) SS smacks of sectarianism while TB does not give such impression. (3) Style of TB appears older than that of SS and SS also appears to be influenced by TB. (4) The ideas on philosophy, epistemology, logic enunciated in SS appear to be more developed and advanced when compared to TB. (5) There is great consistency and absence of any difference of opinion in TS and TB, indicating that they are by the same author. [1; p. 17-24, 94-100). Prima facie, Sukhalalji's contentions at (2), (3), and (4) above appear to be his views and opinions. This author does not dare to cast any aspersions on 58 316 0,23 (3), 2011

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such a great personality and scholar but wants only to indicate that some views can be due to deep-seated and ingrained faith in one's tradition. The other camp led by another doyen from Dig. sect and respected by all the factions of Jainas, late Pt. Phoolchandji Siddhanta Shastri, has tried to demolish all the points [(1) to (5) in previous para] raised by Pt. Sukhalalji. Especially, as regards contention (5) of Sukhalalji he has quoted numerous instances of differences in TB-version of TS and TB itself. Also as regards Sukhalalji's contention at (1) above, Phoolchandji quotes certain remarks and passages from TB and its Sve. commentators which indicate that the authors of TS and TB are different. [2; p. 64-67]. (We are not going into details of their arguments but recommend the readers to go through the prefaces written by these titans to TS and SS mentioned at the end of section I of this article, as they are beautiful pieces of great literary and philosophical merit). (B) Pt. Phoolchandji, in his presentation [2], tries to show: (a) Umasvati is the author of TB only (and not of TS); (b) Author of TS was Grddhapiccha who may be assigned to 2nd or 3rd C. A.D.; (c) Umasvati might have changed the original aphorisms of TS to suit the tradition of Sve. sect and wrote commentary (TB) on it. (d) As apparent from many Sve. sources, Umasvati's time was around 730 A.D. and thus he was influenced, if at all, by Pujyapada. [2; p. 68-69]. Pt. Phoolchandji had written pages on rebuttal of points raised by Pt. Sukhalalji but was not able to throw any light on as to who Grddhapiccha was or as to the period he belonged. Phoolchandji agrees that some references, especially the invocatory passages or remarks at the end of each chapter (adhyaya) or chapterending phrases of Sve. commentators, indicate that TS and TB are authored by the same person. Both Sukhalalji and Phoolchandji refer to colophon at the end of each chapter of TB reading thus: "iri tattvarthadhigamerhatpravacanasangrahe prathamodhyayah samapta". Sukhalalji regards this as the proof of the fact that TS was called Tattvarthadhigama and thus authors of TS and TB are same. This very fact, according to Phoolchandji, indicates that TB was known as Tattvarthadhigama and TS was known earlier as "Arhatpravacanasangraha", and thus TS and TB are by different authors. To reinforce his argument, Phoolchandji puts forth following additional evidence. In his commentary RV on sutra 37 of chapter 5 (i.e. 5.37) Akalanka refers to one "Arhatpravacanahrdaya" and later remarks "Uktancahi arhatpravacane dravyasraya nirguna gunah". Even the colophon at the end of TB runs as "Tattvarthadhigamakhyam bakvartham sangraham laghugrantham / vaksami Sisyahitamamarhadvacanaikdesasya". Amrtacandra, in his commentary on Kundakunda's Samayasara, regards TS as part of Arhatpravacana (prabhrtahvayavasyarhatpravacanavayavasya). Thus, Phoolchandji surmises that there must be some earlier work called Arhatpravacana or Arhatpravacanasangraha or Arhatpravacanahrdaya written by Grddhapiccha, arhat vacana, 23 (3), 2011 59

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which came to be called TS with passage of time, and on which Pujyapada wrote his commentary SS and Umasvati TB. (It may be interesting to note that one Prabhacandra has named his work "Arhatprvacana" and claims it to be based on ancient Arhatpravacana: athatorhatpravacanamasutram vyakhyasyamah). [2; p. 43). To prove that Umasvati hailed after Pujyapada, Phoolchandji puts forth following facts: (i) Oldest Pattavali of Nandisutra and Gurvavali of Kalpasutra (composed in 5th C. A.D.) do not mention Umasvati or his masters. Jinabhadragani (5/ 6 C.) also does not mention him in any of his monumental works. Thus Umasvati must have hailed after this period. (ii) As per the Pattavali composed by Dharmaghosasuri (12/13 C. A.D.), the period of Umasvati comes around 664 A.D. (iii) Great scholar Vinayavijayagani of 17th C. A.D. describes Umasvati as Yugapradhana (Chief Pontiff) hailing after Jinabhadra and Puspamitra, i.e. from 7th C. A.D. (iv) Ravivardhanagani (17th C. A.D.), in his Pattavali gives date of Umasvati as 1190 years after Mahavira, i.e. 664 A.D. This all goes to show that Umasvati flourished in 7th C. A.D. Thus Pujvapada (5/6 C. A.D.) precedes Umasvati by about a century.[2; p. 68-70). The last argument (at (5) of section III (A)) of Sukhalalji about almost total consistency between TS and TB to prove that both are authored by Umasvati, is refuted by Phoolchandji by pointing out couple of basic differences in TS and TB. Further he points out a number of differences in TS, TB, and two commentaries on TB by Haribhadra and Siddhasenagani and objections raised by these commentators against TB. To prove that Grddhapiccha, the author of TS, was an adherent of Dig. sect, Phoolchandji harps on the word "nagnya" of TS (9.15) as one of parisahas. [2; p. 63]. Thus, according to Phoolchandji, TS was written by Grddhapiccha of Dig. sect and the first commentator was also a Dig. (Pujyapada) and was followed by Sve. Umasvati, who made suitable alterations in the original aphorisms to suit Sve. tradition. On the other hand, Sukhalalji has also put forth strong argument to show that TS is by Umasvati, a Sve. saint of 5th C. according to him, especially by drawing attention to aphorism (9.11) of TS, namely, "ekadasajine", meaning that the liberated souls undergo 11 parisahas, which goes against Dig. tradition. [1; p. 36). Sukhalalji rightly puts Pujyapada in 5/6th C. but after Umasvati and states that he made changes in original aphorisms of TS as found in TB to suit Dig. tradition as the differences in two sects had become irreconcilable then. [1; p. 99-100]. V. HOW DEEP WAS SCHISM ? In order to justify our conjecture in the next section it will be necessary to recount, in short, the genesis, spread and growth of divide in Jainism. From 60 376 477,23 (3), 2011

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Buddhist scriptures it becomes clear that before Mahavira the tradition of Nirgranthas or Sramanas was of the followers of Parsvanatha who were either totally naked or partly (scantily) clad. [1; p.38-42]. Further, Parsva's sangha included Ajivakas who observed total nudity. [7; p. 401]. Sve. scriptures clearly depict that Mahavira's sangha included both naked (jinakalpi) and one-clothed (sthavira-kalpi) monks, both having equal right to moksa (emancipation). These Agamic works depict Rsabha and Mahavira as naked and all other Tirthamkaras as partly clad. Thus two camps of naked and scantily clad monks must have existed long before Mahavira, each trying to plead its superiority. [8; p. 101]. Buddhist scriptures describe as to how after Nirvana of Mahavira there was great rift between various camps of Mahavira's followers. [9; 276] [10; p. 8).. Sve. Agamas also corroborate this by pointing out that heads of 36 republics and kingdoms gathered then at Pava and Choqse Sudharma (instead of Gautama) to lead the Sangha. Some scholars conjecture that Gautama may be a staunch supporter of nudity, while Sudharma, although naked, must be a moderate having no insistence on nudity. This is probably why the Heads of states preferred Sudharma to head the organization of Mahavira. But how to ignore Gautama, the chief disciple (first among 11 ganadharas) of Mahavira? Both Sve. and Dig. scriptures came out of this dilemma by declaring that the day Mahavira attained emancipation and departed from his mortal body, Gautama attained enlightenment (kevalajnana). So, naturally, he could not lead the sangha and thus both the sects agree that Sudharma became the head of Mahavira's sangha. This, therefore, must be beginning of dissension in 527 B.C. [11; foreword, p. xii, xiii]. It appears from Sve. scripture Avasyaka Curni that jinakalpa (nudity) was followed up to Arya Raksita (1(r) C. A.D.). It also mentions that Arya Mahagiri (c. 250 B.C.) was jinakalpi. Between these two masters was Arya Vajra, Guru of Arya Raksita, who also must be jinakalpi. Arya Vajra's two disciples Arya Manksu and Nagahasti must also be so since they are held in great esteem by Dig.s too, who believe that they learned Kasaya Pahuda (Dig.s treat it as their Agama) from Dig. Acarya Gunadhara and passed it on to Yativrsabha, the celebrated author of Curni Sutras on Kasaya Pahuda and Tiloyapannatti. [4; part 12, p. 231-232). Gradually the differences must have widened and by 2nd C. A.D. the division might have been formalized. This is also evidenced by agreement of date of schism from Sve. version of Jinabhadra (5/6th C. A.D.) of origination of Dig. sect and Dig. version of Devasena (10th C. A.D.) of origination of Sve. sect as 2nd C. A.D. Even then the differences must not have come in way of harmonious coexistence or must not have been so acute as to convert them into hatred as it happened slowly and gradually. There was the powerful sect among Jainas called Ajivakas whose saints observed complete nudity and took their food through 3160H, 23(3), 2011 61

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hands (panipatri) only, which is even today a hallmark of Dig. saints. Mysteriously, all scriptural and epigraphic evidence about Ajivakas vanished from 6/7th c. onwards. Probably they were called Yapaniyas thereafter notice the etymological similarity in the words ajivaka and yapaniya) which ultimately merged totally in Dig. sect and was a powerful sangha in Dig.s till 16/17h C. It is significant to note that although Ajivakas and Yapaniyas observed total nudity [8; p. 340], they believed in emancipation for women and clothed saints and also accepted that kevalis (enlightened ones) take solid food - all these things being vehemently opposed by Dig.s. There were Dig. acaryas (or they might have belonged to Ajivaka or Yapaniya tradition) who supported theory of emancipation for women and clothed saints and consumption of food by Kevalis as is apparent from Aparajitasuri's commentary on Mulacara, Srutasagarasuri's commentary on TS, works of famed Dig. grammarian Skatayana; Aparajita even wrote commentary on Dasavaikalikasutra, one of Agamic works of Sve.s. and commentary on Sanmatitarka of Sve. Siddhasena Divakara, revered by acaryas of both sects. [1; p.47-49). Evidence of copper plates and inscriptions of 5th C. shows king Mrgesavarman donating land for the maintenance of monks belonging to the sects of Nirgranthas (note that word Dig. was not current then) which also included Yapaniyas and Kurcakas (bearded naked saints?), Svetapatas (word Sve. was not current then), and Arhats (Buddhists) - the land to be equally divided between them. [5]. It further appears that even up to 9th C. there must be free flow of thoughts among the sects of Jainism. We find Aklanka quoting Siddhasena Divakara of Sve. sect and Virasena quoting from Sve. Agamas. Scriptures like Mulacara, Bhagavati Aradhana supporting some of Sve. tenets are even today owned by Dig.s. Some scholars believe that composers of these scriptures were Acaryas belonging to Yapaniya sangha which ultimately merged in Dig. sect. : It appears, beginning with 5/6th C. the gulf between Dig. and Sve. sects started widening and by 12/13th C., probably with advent of Bhattaraka movement in Dig.s the rift became so large that the differences became the cause of mutual hatred. Sukhalalji feels that rise of Terapanth movement made Dig.s so fanatic that they totally rejected Sve.s, their scriptures and their practices. [1; p. 50). Naturally there was equally vehement reaction from the other camp (Sve.s). VI. CONJECTURE. We have earlier seen that great scholars start with certain assumptions. For example Sukhalalji accepts common belief among Sve.s that TS and TB were authored by same writer, i.e. Umasvati, and that he preceded Pujyapada at least by a century. Even more contentious was his argument that SS, commentary on TS by Pujyapada is sectarian in character and that Pujyapada altered the original 62 376 07, 23(3), 2011

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aphorisms here and there to suit Dig. tradition. Equally contentious is assumption of Phoolchandji that it is Umasvati, author of TB only (and not of TS), made changes in original aphorisms of TS as given in SS in tune with Svet. tradition. Can we view the entire matter in a new light, which may appear more consistent and convincing, based on historicity and without any sectarian undertones? This author wants to present a conjecture for consideration of the scholars of both the sects for their perusal, approval or refutation. (1) All the early writings of Jainas - Sve. Agamas composed during a period starting immediately after Mahavira (527 B.C.) till its final editing in 5th C., Dig, works treated by them as Agama i.e. Satkhandagama and Kasayapahuda (2nd/3rd C.), works of Jinabhadra, Yativrsabha (5/6th C.), etc. were written in Ardhamagadhi language for Sve.s in Maharastri Prakrta and for Dig.s in Sauraseni Prakrta. First Samskrta work, besides TS, among Dig.s is SS of Pujyapada (5/6th C.) and among Sve.s is Dvatrimsatika of Siddhasena Divakara (5/6 C.). Samskrta language regained its status during regime of Gupta dynasty and Jaina and Buddha scholars started composing works in Samskrta language. This trend must have started from 5/6th C. which may be taken as the earliest date of writing of TS. (2) Sve. Agamas were last edited in Valabhi Council of 450 A.D. ADS (Anuyogadvarasutra) and other Agamic works contain references to works of Jaina and non-Jaina scholars up to 5th C. A.D. Jinabhadra often quotes from various other Jaina sources. In all these there is no mention of either TS or Umasvati or Grddhapiccha. This indicates that TS must have been composed in 6th C. or later. (3) Dig.s claim that all the 12 Angas are irretrievably lost except for a very small portion of 12th Anga Drstivada which is available in the form of Satkhandagama and Kasayapahuda. Sve.s, on the other hand, claim that they were able to preserve 11 Angas through the convening of 3 Councils in 300 B.C., 300 A.D. and 450 A.D., when in the last the same were put in writing. Probably because of a very small portion of the same was not in consonance with their tradition, Dig.s totally rejected the Sve. Agamas. This process must have been crystallized before 10/11th C. as we find Pujyapada, Aklanka and Virasena quoting from certain Sve. agamas and a number of verses in Mulacara, works of Kundakunda etc. bearing very close similarity with those in Sve. Agamas. Thus, if TS would have been a work of Sve. Acarya, Dig.s would have rejected it. On the other hand, if it would have been authored by a Dig. saint it would not have found acceptance with Sve.s. Hence TS must be a work from a saint- scholar who was acceptable to both sects, probably from an Acarya of Yapaniya sangh (as Premiji thinks) or from an Acarya hailing from a period when the relations between the sects were not fanatically strained. arhat vacana, 23 (3), 2011 63

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(4) From these considerations it is highly likely that Grddhapiccha was the author of TS. Otherwise why Virasena and Vidyananda categorically state that the writer is Grrddhapiccha? Why they do not mention the name of Umasvati or Umasvami? Grddhapiccha's historicity gets confirmed also by his mention by Vadirajasuri (10/11th C.). This Grddhapiccha might be an yapaniya (as brought out by Premiji in his long article [1; p. 9]), or from such a sangha composed of both naked and partly clad saints, or even if he was Sve., he would have been a jinakalpi (naked) and thus acceptable to Dig.s also, as was the case with Arya Manksu and Nagahasti. Unfortunately, no details whatsoever are available about Grddhapiccha. (5) Grddhapiccha must have belonged to 5th C. at the earliest when writing in Samskrta was introduced in Jaina fold. Pujyapada and Umasvati must have wrote their commentaries (TS and TB respectively) immediately thereafter by adopting versions of TS consistent with the tenets of their respective faiths. They may be contemporaries (6th C.) or the difference between their periods must be insignificant. (6) At the end of reading of Dig. TS, usually a verse is recited: Tattvarthasutrakartaram Grddhapicchopalaksitam/Vande ganindrasanjatamumasvamimunisvaram//. We do not know when and by whom this verse was inserted. But it appears of very late date, may be 19th C. or thereafter. Similarly, an inscription from taluka/ district Ahmadnagar reads as under: Tattvarthasutrakartaramumasvati munisvaram/ Srutakevali desiyam vandeham gunamandiram //. Date of this inscription is not known, but appears to be of 14/ 15th C. as by that time there is mix-up of Grddhapiccha with Umasvami or Umasvati due to similarity in the names. Same thing has happened with SB inscriptions no. 105 (1398 A.D.) and no. 108 (1411 A.D.), where all these names have got mixed up. Such misconception is possible as SB inscriptions were of very late date separated by centuries from Grddhapiccha or Umasvami or Umasvati. These inscriptions cannot be relied upon as they belong to a period of mystification where unbelievable and exaggerated accounts such as gods carrying Kundakunda to Videha (similar stories also in respect of Umasvami and Pujyapada), Pujyapada walking in the air by applying a chemical to his soles, etc. are narrated. VII. CONCLUSION. From all the discussion above it looks highly probable that Grddhapiccha, Umasvami and Umasvati are three different persons. Grddhapiccha of 5th C., revered by all sections of Jainas, composed TS in Sanskrita, which was probably known as Arhatpravacana, on which Umasvati of Sve. sect wrote a commentary TB or Tattvarthadhigama in 6/7th C. and Pujyapada of Dig. sect wrote commentary SS round about the same time. Umasvami of Arhadbali, arhat vacana, 23 (3), 2011 64

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Maghanandi, Padmanandi, Umas vami lineage has nothing to do with TS. Umasvami might have preceded Grddhapiccha. [1]: REFERENCES Pt. Sukhalalji (ed.): Tattvarthasutra of Vacaka Umasvati. (English tr. by K.K.Dixit); L.D. Institute of Indology, Ahmedabad, (1974). [2]: [3]: [4]: [5]: [6]: [7]: ABBREVIATIONS A.D.: indicate years of Christian era. SV: Slokavartika. Sve. Svetambara (Sect) TB Tattvarthabhasya. TS Tattvarthasutra. C: century. [8]: Dig. Digambara (sect). RV Rajavartika. SB: Sravanabelgola SS Sarvarthasiddhi. Pt. Phoolchandji Siddhantashastri (ed. and tr.): Sarvarthasiddhi of Pujyapada; Bharatiya Jnanapith, New-Delhi, (2nd Ed., 1971). A.N. Upadhye, Hiralal Jain (ed. & tr.): Tiloya-pannatti of Yati Ursabha; Jain Samskriti Samrakshaka Sangha, Solapur, (1956). Hiralal Jain (ed.): Satkhandagama of Puspadant and Bhutabali with Dhavala commentary of Virasena; Jaina Sahityoddharaka Fund Karyalaya, Amaravati, (1939-59). www.archives.org/stream/.../coorginscription. Dr. Suzuko Ohira: A Study of Tattvarthasutra with Bhasya; L.D. Institute of Indology, Ahmedabad, (1982). Balabhadra Jain: Jain Dharma ka Pracina Itihasa, vol. 1; M/s Kesarichand Chavalwale, Delhi, (1973). Asim Kumar Chattergee: A Comprehensive History of Jainism (up to 1000 A.D.); Forma KLM Pvt. Ltd., Calcutta, (1978). [9]: A.N. Upadhye & others (eds.): Mahavira and His Teachings; Bh. Mahavira 2500th Nirvana Mahotsava Samiti, Mumbai, (1977). [10]: Dr. Vidyadhara Johrapurkar & Dr. Kasturchanda Kaslival: Vira Sasana ke Prabhavaka Acarya; Bharatiya Jnanapitha, New-Delhi, (1975). [11]: Kasturchand Lalwani (ed. & tr.): Kalpasutra of Bhadrabahu Svami; Motilal Banarasidas, Delhi, (1979). Received: 23.09.10 arhat vacana, 23 (3), 2011 65

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General Instructions and Information for Contributors Arhat Vacana publishes original papers, reviews of books & essays, summaries of Dissertations and Ph.D. Thesis, reports of Meetings/Symposiums/Seminars/ Conferences etc. Papers are published on the understanding that they have been neither published earlier nor have been offered to any journal for publication. The manuscript (in duplicate) should be sent to the following addressDr. Anupam Jain, Editor - Arhat Vacana 'Gyan Chhaya', D-14, Sudamanagar, INDORE -452 009, e-mail: anupamjain3 @rediffmail.com The manuscript must be typed on one side of the durable white paper, in double spacing and with wide margin. the title page should contain the title of the paper, name and full address of the author. It is prefered to submit the MSS electronically through C.D. or email in MS Word in addition to the above. The author must provide a short abstract in duplicate, not exceeding 250 words, summarising and highlighting the principal findings covered in the paper. Foot-notes should be indicated by superior number running sequentially through the text. All references should be given at the end of the text. The following guidelines should be strictly followed. (i) References to books should include author's full name, complete and unabbreviated title of the books (underlined to indicate italics), volume, edition (if necessary), publisher's name, place of publication, year of publication and page number cited. For example - Jain, Laxmi Chandra, Exact Sciences from Jaina Sources, Basic Mathematics, Vol.-1, Rajasthan Prakrit Bharati Sansthan, Jaipur, 1982, pp. XVI (ii) References to articles in periodicals should mention author's name, title of the article, title of the periodical, underlined volume, issue number (if required). page number and year. For example - Gupta, R.C., Mahaviracarya on the Perimeter and Area of Elipse, The Mathematics Education, 8 (B), PP. 17-20, 1974. (iii) In case of similar citations, full reference should be given in the first citation. In the succeeding citation abbreviated version of the title and author's name may be used. For example - Jain, Exact Sciences, PP. 45 etc. Line sketches should be made with black ink on white board of tracing paper. Photographic prints should be glossy with strong contrast. Acknowledgements, if there be, are to be placed at the end of the paper, just before reference. Only ten copies of the reprints will be given free of charge to those authors, who subscribe. Additional copies, on payment, may be ordered as soon as it is accepted for publication. Devanagari words, if written in Roman Script, should be underlined and transliteration system should be adopted. 10. 66 36TH, 23 (3), 2011

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arhat vacana kundakunda jJAnapITha, indaura Vol.-23, Issue 3, July-September 2011, 67-77 Ancient Indian Astronomy and Mathematics #D.S. Hooda Abstract In the present talk a brief account of ancient Indian astronomy which has been divided into two periods (a) PreSiddhanta period (b) The Siddhanta Jyotisa period is given, Five Siddhanta books supposed to be written by the sages are described and some other books on astronomy written by outstanding mathematicians and astronomers are discussed. Historical development of Ancient Indian Mathematics with reference to various manuscripts is described with examples. In particular development of the decimal system and numerals with zero symbols are discussed in detail. In the end some concluding remarks about ancient Hindu Mathematics and Astronomy are also given. 1. Introduction - It has been pointed out by many authors that life in ancient India was dominated by religion. Mathematics was created for designing yajna kundas and altars for various types of havans. Astronomy was developed to regulate religious rituals. More Mathematics was created to meet the needs of this astronomy. Most of Hindu astronomy was given in Religious books and most of Hindu mathematics was given in books on Hindu astronomy. MATHEMATICS OTHER NEEDS OF SOCIETY RELIGION ASTRONOMY Fig. 1 The Close relation between Mathematics and Astronomy has continued in * Dean (R) and HOD, Department of Mathematics, Jaypee University of Engineering and Technology, A.B. Road, Raghogarh, Distt. Guna-473226 (M.P.)

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modern times also, though mathematics has many users other than astronomers (and religion does not need mathematics very much now). Moreover, modern astronomy also depends on many other disciplines like physics, chemistry, biology etc. (which was not developed to the same extent as mathematics in ancient India). 2. Brief History of Ancient Indian Astronomy - For convenience, this history is devided into two periods : (a) The PreSiddhantica Period (b) The Siddhantica Jyotisa Period. The Pre-Siddhantica Period is further divided into four parts. (i) Pre-Vedic Astronomy Though there is no direct reference to astronomy in the antiquities found in the excavations of Mohanjo-daro and Harappa, yet it is believed that a civilization so highly developed could not do without a calendar based on astronomy (ii) Vedic period astronomy - There are many astronomical references in the vedas, particularly the Yajurveda, which show that a system of astronomy, based on practical obsevations of moon and stars, existed for providing the calendar to enable the priests to perform yajnas, which had to be performed in different parts of the year and at different points of the day. A day was reckoned from sunrise to sunset and the night was reckoned from sunset to sunrise. Each was divided into fifteen muhurats (48 minutes). The muhurats were named differently for each day and night of the dark and bright fortnights of a lunar month. Besides these, there were three divisions of a day (parvahna, Madhyahna and sayahna) and five divisions of a day (pratah, Sanagava, Madhyama, Aparahna and Sayahna) for rough division of time. The month used was the lunar month and all 30 days of the lunar months were given specific names. There were two groups of vedic people, one reckoned a month from full moon to full moon, and the other from new moon to new moon. A year considered of twelve months (Madhu, Madhava, Sukra, Suchi, Nabhas, Nabhasya, Isha, Urja, Saha, Sahasya, Tapa and Tapasaya), spread over six seasons (Vasanta, Grisma, Varsa, Sarada, Hemanta and Sisira). Later, with the discovery of Naksatras, the names of months were changed to their present names. Caitra, Vaisakha etc. The solar year was also started to be used along with the lunar month, and a thirteenth month Ahmaspati (intercalary) was introduced to regulate calculations. 316 U14, 23 (3), 2011

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There were two Ayans in a year namely Uttarayana and Daksinayana marking the period of northward and southward motion of the sun. A Vishwa day (an equinoxal day) is mentioned between the two ayanas. A yuga is also mentioned, but it is meant only for a period of five years in the vedic period. Within the belt along which the Moon moves around the path of the Sun (ecliptic), where in its maximum celestial longitude is five degrees north or south, a Naksatra system was supposed to consist of 27 Naksatras, all of which were named in vedic times were slightly different from their present names. Among the planets, Brahspati (Jupiter), Sukra (Venus) and Rahu are mentioned, but it is not easy to see how those who constantly watched the Naksatras, could have left the other planets unnoticed. Comets and meteors (Dhumketa and Ulkas) are clearly mentioned. There is no mention of a seven days week of zodiac signs (rasis in the Vedas. (iii) Vedamga Jyotisa pariod of astronomy - For every Veda, rules were given for calculating astronomical results in a text called Vedanga Jyotisa supposed to be written by the unknown writer Leghadha. The period might be about the thirteenth century B.C. A period of five years was called yuga and the names of the five years were Samavastara, Parivastara, Idavastara, Anuvastara and Idvastara. A solar year was supposed to consist of 366 days. A yuga was supposed to consist of 1830 civil days, sixty two (synodic) months of moon, thirty omitted tithis, two intercalary months and five mean remolutions of the sun. Vedamga Jyotisa dealt only with rough calculations of solar and lunar elements. There were no calulations for planets. (iv) Mahabharata period of astronomy - During this period, Indian had knowledge of 5 planets; they observed them in the framework of Naksatras belt and in conjunction with one another. They knew about the retrograde motions of planets and they attached astrological significanse to all these phenomena. They had a time scale of kalpayuga of 4.32x109 years and of a Mahayuga of 4.32x106 years consisting of Kalayuga of 432000 years. Dvapara yuga of 864000 years. Tretayuga of 1296000 years and satayuga of 1728000 years. Siddhanta Jyotisa period of India astronomy : Siddhanta Jyotisa means a system which gives rules for calculating time, motions of planets etc., from the beginnings of the universe (Sreshtiadi) to the end (pralya). A book is called Karana if it gives rules for calculating astronomical events from a fixed epoch, other than the beginning of yuga of Kalpa. The period in which these books were written is called the Siddhantica Jyotisa period. 31644, 23 (3), 2011

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These are following five Siddhanta books which are supposed to be written either by immortal beings or by sages: Paitamaha or Brahma Siddhanta Vaistha Siddhanta Romaka Siddhanta Paulisa Siddhanta Surya Siddhanta The most respected and scientific of these is the Surya Siddhanta, and its calculations are based in recorded coordinates of Naksatras. It is believed to have been written in about 280 AD. It is claimed that the third and fourth of the Siddhanta books may have foreign influence since these have, at some places, greater resemblance to greek astronomy than to Indian astronomy. However, the most accurate of these, viz. the Surya- Siddhanta is certainly Indian. All these five Siddhanta's were edited by the famous astronomer Varahamihira, in his famous work Panca Siddhantika. There are other books on astronomy, written later, by outstanding mathematicians and astronomers. 1. Aryabhatiya : It was written by Aryabhata 1 (421 Saka), whose fifteen hundredth Anniversary we celebrated in 1976 and after whom we named our first satellite. This was the first book on astronomy supposed to be written by a non-divine being. The book also contains chapters on arithmetic, algebra and trigonometry, and gives the first tables for trigonometric functions. Details about this book are given in Chapter III of 'The Aryabhatiya'. 2. Brahmasphuta Siddhanta (revised system of Brahma) by Brahmagupta (550 Saka): This book gives accurate rules for finding positions of planets, and corrects errors in earlier works. Bhaskaracrya considered Brahmagupta as Ganita Candra Curamani first gem among the circle of mathematicians. 3. Baswati Karana by Satananda (1021 Saka): This book uses Centimal multiplication and division system. 4. Siddhanta Siromani by Bhaskaracarya (1036 Saka): This book is the most comprehensive and gives a complete account of Indian astronomy till that time. It also discusses the obliquity or the ecliptic and its effect on the equation of time. This contains four parts, namely Lilavati, Bijaganita, Goladhayaya and Grhaganita. 5. Grahalagvam By Ganesa (1445 Saka): This book is useful for those who have only limited knowledge of mathematics. 6. Siddhanta Tattava Viveka by Kakalaka Bhatt (1530 Saka): It is a good book on mathematical astronomy. 70 arhat vacana, 23 (3), 2011

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Now we mention some books written in Kerala. 1. Deva Keralam, Sukra Keralam, of about the seventh century A.D. 2. Sarkaranarayaneeyam, by Sarkaranarayana of the ninth century A.D. This book refers to an astronomical observatory and its instruments established by a contemporary King Ravi Verma. 3. Venwaroham by Mahadevan, discusses trigonometry and planetary motions. 4. Karanapaddhati written in 1431 AD. 5. Sadratnamala by Sakara Vaiman, Written in about 1530 AD. 6. Tantra Sangraham by Nilakantha, Written in about 1500 AD. 7. Yuktibhasa by Brahmadatta, Written in 1639, AD. The last five books are in verse form and give infinite series expressions for sin x, cos x and tan x about two and half centuries earlier than in Europe. The series known as Gregory's series. For tan' x was also known in India more than two centuries earlier than in Europe. Since astronomy is a practical subject, its success depends on the use of instruments. Ancient Indian astronomers were aware of this aspect and designed suitable instruments for astronomical measurements. In almost every book on astronomy, a chapter was devoted to the construction and use of such instruments. The earliest instrument available in vedic times was Turya consisting of a quadrant circle with a movable tube through the centre and resting on the arc of the quadrant, which is graduated in degree and minutes. Through the tube, the heavanly bodies were observed, and the angle made by the tube with the vertical gave the zenith distance called Natansk and its complement unantash or attitude. During the Vedamga Joytisa period, a water clock was developed. Chapter XIII of Surya Siddhanta discusses the construction of an auxiliary sphere, a Sankuyantra or gnomon, the Cakrayantra, Mayura yantra, Vanayantra, etc. Brahmagupta discusses, in Brahmasphuta Siddhanta, seventeen instruments by which observation could be made. Bhaskaracarya gave the description of an additional instrument called Phalakyantra. Another instrument called Dhruvmrey Yantra was devised by Padmanabhan in the fourteenth century. Yantra Cintamani, written by Cakardan, was a separate book on instruments. An observatory appears to have been constructed at Ujjain of Avanti; it may have been at the same place where the present observatory stands. Another observatory, Man Mandir, was constructed by Raja Mansingh at Varanasi and a number of instruments were added to it by Raja Jai Singh who also built the observatory at Jaipur as well as the city Jaipur around it. He described all Y 316 0,23 (3), 2011

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instruments except rasivalaya for which an effort was made by garrel in 1907 to reconstruct it. However in the process, he changed it completely. Raja Jai Singh also built the observatory at Delhi. 3. Assessment of Ancient Indian Astronomy - We start by giving a quotation from O. Neugebauer's 'A Histroy of Ancient Mathematical Astronomy' a scholarly work comprising 3 volumes and more than 1200 pages, published in 1976. In spite of that pioneering work done by H.T. Colebrook (1765-1837), G. Thibault (1848-1914) and others, the study of Hindu astronomy is still at its beginning. The mass of uninvestigated manuscript material in India as well as in western countries is enormous. May it suffice to remark that many hundreds of planetary tables are easily accessible in American libraries? So far only a preliminary study of this material has been made revealing a great number of parameters for lunar planetary tables. The Planetary tables are of great extent and based on methods so far not encountered in western materials, the basic idea being that the planetary positions are computed for a whole year as a function of the Aries. when these methods were developed, we do not know, the extent texts suggest the date of the fourteenth century AD. This statement clearly establishes the need for a massive research effort. It is a testimonial to the originality of Indian work on astronomy. There is a feeling that there has been some Greek influence on Indian astronomy, and two of the Siddhanta's show this influence. However, the Surya Siddhanta's which is purely Indian is far superior to them, and this was entirely due entirely to the great mastery of ancient Indians over arithmetic and algebra. The Greeks were superior in geometry, but astronomy required computations, and therefore the Greeks were not proficient in astronomy. The independence of the two developments is testified by the fact that the parameters used are different; the methods of correction are different, the styles of presentation are different and mathematical backgrounds are somewhat different. Moreover, Indian astronomy was influenced much more by the needs of astronomers, Ujjain, the important centre of Indian astronomical activities, was taken as having zero longitude. Astronomy is a practical subject, and truth in this field is obtained by successive approximations. The Hindus were always ready to give up the methods which gave wrong results, and were prepared to improve them. Starting with Panca Siddhantika, each succeeding work gives more accurate methods than the 72 arhat vacana 23 (3), 2011 7

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earlier ones. Indian astronomy ultimately exercised greater influence on the development of modern Western astronomy, than on Greek or Babylinian system, because of the influence of arabic astronomical works on western scholars. Of special importance in Arabic astronomy was the Khandakhadyaka of Brahmagupta, written in 665 AD, and it known to the Arabs as the Al Arkand. Paramenters from this work and Indian planetary theories found their way, through Arabic scholars, in particular through Al-Khwarizmi, into Western European astronomy. The use of the zero meridian of "Arien" (Ujjain) is the most glaring example of this influence. 4. Brief history of Ancient Indian Mathematics - (i)Sulva Sutras: There are seven Sulva Sutras known by the name of Bodhiyana, Apastambh, Katyayana, Manava, Maitrayana, Varaha and Vishuta. They belong to the period 800 BC to 500 BC. They explain a large number of simple geometrical constructions imparting knowledge of the following theorems: (a) The diagonals of the rectangle divide it into two equal parts. (b) The diagonal of rectangle bisect each other. (c) The perpendicular, drawn from the vertex of an isosceles triangle to its base, bisects it. (d) A rectangle and a parallelogram on the same base and between the same parallels are equal in area (e) The diagonal of a thombus bisect each other at right angles (f) properties of similar rectilinear figures (g) The theorem known in the name of Pythagoras i.e. Pythagoras theorem states that the square of the hypotenuse is equal to the sum of squares of base and perpendicular. Irrational numbers were first used here and the approximation to 2 was given. Problem in the construction of alters which required the solution of simultaneous linear equations in integers were solved and illustreated. (ii) Jaina Mathematics belongs to the period from about 500 BC to 100 BC. It gives elementary formulae for mensuation, approximate values of square roots (eg V10 Correct to 13 places of decimals), approximation of 10, some concepts of infinity, laws of indices and the formulae for permutations and combination. (iii) The Baksali manuscript, found at the village Baksali near Peshawar in 1081 AD, is believed to belong to the fourth century AD. It contains problems on fractions (method of false position), arithmetic and geomertic progressions, solution of indeterminate equations, approximation to surds, solution of quadratic equations and simultaneous linear eauations. arhat vacana, 23 (3), 2011 73

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(iv) Aryabhata (476 AD) gave the algorithm for finding cube roots, sum of squares and cubes of natural numbers, approximation of l by 3.1416, mesuration formulae and tables for sin 0. (v) Brahmagupta (598 AD) solved the indeterminate equation Nx2 + 1 = y2 in integers, gave the sum of geometrical progression, determined the right angled triangles and cycle quadrilaterals with rational sides, gave interpolation formulae and the formulae for the area of a cyclic quadrilateral. (vi) Mahavircarya wrote his famous work, Ganita-Sara Samgraha, 850 AD. It contains problems on arithemetic, on quadratic equations, on the gereral formulae for cube root, on unit fractions, on construction of cyclic quadrilaterals of any given area and circumference for the ellipse. (vii) Bhaskaracarya (Born 1114 AD) wrote siddhanta Siromani at the age of thirty six, which was in the systematized mathematics known at that time. It gave formulae for surface area of a sphere and its volume, volume of frustums of a pyramid, problems on permutations and combinations, problems on quadratic equations and indeterminate equations. Bhaskara also gave some results which show that he could almost have discovered the calculus. (viii) After Bhaskara, new mathematics was not searched except in Kerala, where a great deal of mathematical work was done. Ganita Kaumudi by Narayana Pandita of the fourteenth century, and the work of Madhava, are pioneers. These were followed by Tantra Samgraha and Aryabhatiyam of Sankara Variyar, Karana Paddhati, Drgganita and Kriyakramakari, In these works, series for sin x, cosx, tan1x, etc., are given at least two hundreds years before they were found in Europe. (ix) The result, lim 1 74 1+2+...+ (n-1)", 1 P+1 DP+1 was also given by these authors. Karanapaddhati gives the value of correct to 10 places of decimals, and Sadaratnamala gives it correct to 17 places. Nilakantha also clearly stated, in about 1500 AD, that the ratio of the circumference to the diameter can never be expresses as the ratio of two integers. Hindu Mathematicians in ancient India were highly influenced by the Greeks at an early stake and by the Chinese at a later stage, but they also contributed a lot to the development and research of mathematics. The nature of mathematics is two-fold, On the one side, it deals with quantitative relationships between sciences, etc. On the other, It postulates and seeks to carry these theorems to their logical conclusions, without any practical arhat vacana, 23 (3), 2011

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use, From this point of view, mathematics can be considered as philosophy. 4.1 The Decimal System - The first of the main aspects of mathematics has its origin in the counting, weighing and measuring needed in primitive trade. This seems to have included the invention of the numerals that developed in the Hindu - Arabic system, and the zero, which made the place value idea possible. At the time of introduction the numerals and the zero were not rated as being of particular importance. Other systems of numerals were in vogue, and these were apparently quite as valuable as the ones from which our familiar symbols were derived. The most important fundamental contribution of ancient India to the progress of civilization is the invention of what is called the decimal system of numeration, including he invention of the number zero. The characteristic feature of the system is the usage of nine digits and a symbol for zero to denote all integral numbers, by assigning place value to the digit. This was known as the Decimal System. A well-known archeologist, Dr. S.R. Rao, has professed a new theory, that it was the Harappans who gave to the world the decimal system of measurement and the use of gold as a medium of exchange. Dr. Rao is of the view that harappans produced gold discs which were made in a particular ratio of weight. The unit was known as gunja, conforming to the Suvarna masaka referred to in the Arthasastra. The gold discs of various sizes found at Lathal and hitherto mistaken for pendants, weighed exactly 50, 100, 2500, 2750, 2800, 2900, 3000, 3250 milligrams, thus indicating a decimal system. Dr. Rao claimed that it was the Harappans who introduced the decimal system for linear measurement and for weighing delicate objects like gold and precious stones. The divisions marked on the Lothal Ivory scale in decimal sustem the smallest known in the ancient world, each division measured 1.7 mm. However, the scales found at Harappa, Mohan-jo-daro and Lothal were all differently marked, but were interrelated, Dr. Rao Said, "The vast structures, such as the dockyard at Lathal, were well proportioned in terms of the Lothal Linear scale, the Harappa pan measurement system was continued in later days. The ten division of the Lothal scale were equal to one angula mentioned in the arthasastra." According to his view, Harappans achieved "Great accuracy" in the measurement of fundamental units of length as well as time. The smallest unit of length was 1.7 mm and that a mass was 50 mg. There is also a school of thought, which believes that, in spite of lack of direct evidence of a great deal of mathematics, the high level of Mohanjodaro and Harappa civilizations with well-planned cities, pucca houses with ventilation 376 04, 23 (3), 2011 75

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and a highly developed irrigation system could not have been possible, without a corresponding strong development of mathematics. 4.2 Numerals and Zero Symbols - The profundity of the invention of place numerals is understood only when one realizes the difficulty of marking progress in arithmetic using other systems, such as the Greek systems of numerals I, II, X, C, etc. The Greek method of representing numbers by geometrical segments, and the slow progress of mathematics in the West, before the advent of the Indian systems in the West, are glaring examples of the handicaps which the people were realizing, because they were not acquainted with the Indian decimal system. The importance of the decimal systems of numeration can best be appreciated in the words of Laplace (1749-1827), one of the greatest mathematicians of all time. He wrote "the idea of expressing all quantities by nine figures (or digits), where by is imparted to them both an absolute value and by position, is so simple that this very simplicity is the reason for our not being sufficiently aware how much admiration it deserves". The invention of a symbol for zero came time after the idea of a zero becomes common property. Thus the men who devised numerals and a symbol for zero did a great service to civilization. Neither the names of these persons nor the period when they lives are known with identity, as it was not until the numerals had not been in use for centuries. Limit was also become the history of mathematics in India reached the stage of preserving the names of important contributors, much later. In an article in the American Mathematical Monthly, Professor G.B. Holstead shows that the zero existed in India at the time of Pingala's work Candas-Sutra a work on prosody before 200 BC. He remarks: the importance of the creation of the zero mark can never be exaggerated. This going to carry nothing, habitation and a name, a picture, symbol, but helpful power, is the characteristic of Hindu race whence it sprang It is like coining the Nirvana into synamos. No. Single mathematical creation has been more potent for the general on go of the intelligence and power. In fact the zero symbols was used in metric by Pingala (before 200 BC) in his Chandas-Sutra. 5. Concluding Remarks - (i) There are many difference between Greek and Hindu mathematics. In the first place, the Hindus who worked in mathematics regarded themselves, primarily as astronomers; consequently, Hindu mathematics remained largely a handmaiden to astronomy, where Greek mathematics attained an independent arhat vacana 23 (3), 2011 76

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existence. Also due to the caste system in India, Mathematics in India was cultivated almost entirely by the priests. While in Greece, mathematics was open to anyone who wanted to study the subject. (ii) The achievements of Hindu astronomy are impressive, but these became subservient to some extent to astrology. After the invention of the telescope, western astronomy moved repidly forward. However, most of our calculations are still based on Surya Siddhanta. We have to update our ancient calculation algorithms in the light of modern developments in observational and theoratical astronomy. (iii) Indian astronomy did not get as much recognition abroad as it should have, partly because of prejudices of foreigners and partly because of the vagueness of its predictions and lack of sufficient efforts to explain these lucidly. (iv) Efforts were not made to study the development of mathematics and astronomy in ancient Babylonia, Egypt, China, Arabia, etc. to find out the interaction between India and other civilizations. (v) It may be noted that we have not included sixteen sutra and thirteen sutra ascribed by Swami Bharti Krishna Tirtha to vedas. According to Swami ji form these sutras the answer to every question can be obtained in one line only. This is because of the fact that there is absolutely no evidence of these sutras being part of Vedas or having influence on later development of mathematics in India or in the world. Received: 29.03.11 prAkRta vidyA pAgada favor prAkRta vidyA prAkRta, apabhraMza Adi bhASAoM kI traimAsika zodha patrikA pro. vIrasAgara jaina : zrI surezacandra jaina adhyakSa kundakunda bhAratI TrasTa 18-bI, spezala iMsTITyUzanala eriyA, maharaulI naI dillI- 110067 sampAdaka prakAzaka arhat vacana, 23 (3), 2011 -- 77

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digambara jaina udAsIna Azrama TrasTa, indaura dvArA sthApita kundakundajJAnapITha puraskAra zrI digambara jaina udAsIna Azrama TrasTa, indaura dvArA jaina sAhitya ke sRjana, adhyayana, anusaMdhAna ko protsAhita karane ke uddezya se 1992 meM kundakunda jJAnapITha puraskAra kI sthApanA kI gaI hai| isake antargata vigata 5 varSoM meM prakAzita/aprakAzita cayanita kRtiyoM ke lekhaka ko rU. 25,000/- kI nagada rAzi, zAla, zrIphala evaM prazasti patra se sammAnita kiyA jAtA hai| hindI / aMgrejI meM likhita kRti kA cayana trisadasyIya nirNAyaka maMDala dvArA kiyA jAtA hai| gata varSoM meM puraskRta vidvAnoM evaM unakI kRtiyoM kA vivaraNa nimnavat hai1993 saMhitAsUripaM.nAthUlAla jaina zAstrI, indaura, 'pratiSThA pradIpa' 1994 pro. lakSmIcandra jaina, jabalapura, 'The Tao of Jaina Sciences' 1995 pro. bhAgacandra jaina bhAskara', nAgapura, 'jaina itihAsa, saMskRti evaM purAtatva' 1996 DaoN. udayacandra jaina, udayapura 'jaina dharma svarUpa vizleSaNa evaM paryAvaraNa saMrakSaNa(aprakAzita) evaM AcArya gopIlAla 'amara', dillI Jaina Solution to the Pollution of Environment (Unpublished) 1997 apradatta 1998 pro. rAdhAcaraNa gupta, jhAMsI, jaina gaNita (aprakAzita) 1999 DaoN. prakAzacandra jaina, indaura, hindI ke jaina vilAsa kAvyoM kA udbhava aura vikAsa (vi.saM. 1520-1999 taka) (aprakAzita) 2000 DaoN. pradyumnakumAra jaina, rudrapura, Jaina & Hindu Logic' 2001 DaoN.saMgItA mehatA, indaura jaina saMskRta sAhitya ke Aloka meM varddhamAna mahAvIra-eka adhyayana (aprakAzita) 2002 DaoN.anilakumAra jaina, ahamadAbAda, 'jIvana kyA hai? 2003 prAcArya narendraprakAza jaina, phirojAbAda, samaya ke zilAlekha evaM cintana pravAha 2004 DaoN. anekAnta kumAra jaina, dillI, dArzanika samanvaya kI dRSTi: jaina nayavAda evaM DaoN. suzIlA sAlagiyA, indaura "jaina viSayavastu se sambaddha Adhunika hindI mahAkAvyoM meM sAmAjika cetanA' 2005 pro. mahAvIra rAja gelar3A, jayapura, 'Science in Jainism' 2006 pro. nalina ke. zAstrI, dillI, 'namAmi kA sampAdana' 2007 apradatta 2008 DaoN.savitA jaina, ujjaina, 'jaina sAhitya lekhana, sampAdana evaM prakAzana ke kSetra meM samaya yogadAna 2009 pro. premasumana jaina, udayapura, 'prAkRta bhASA, sAhitya ke adhyayana, anusaMdhAna evaM pracAra hetu 2010 evaM 2011 ke puraskAroM kI ghoSaNA zIghra kI jaayegii| DaoN. ajita kAsalIvAla pro.e.e. abbAsI DaoN. anupama jaina adhyakSa mAnada nidezaka mAnada saciva kundakunda jJAnapITha, indaura 30.06.11 arhat vacana, 23 (3), 2011

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arhata vacana kundakunda jJAnapITha, indaura TippaNI - 1 jaina dharma darzana : jIvana jIne kI kalA - uSArAnI zarmA * dharma aura darzana mAnava jIvana ke lie Avazyaka hI nahIM apitu anivArya bhI haiM | dharma kA AdhAra mukhya rUpa se vizvAsa, bhakti, zraddhA evaM AsthA hai / jaba mAnava ciMtana sAgara meM nimagna hotA hai, taba darzana kA aura jaba cintana kA apane jIvana meM upayoga karatA hai, taba dharma kA prAdurbhAva hotA hai| dharma aura darzana paraspara sApekSa haiN| eka dUsare ke pUraka haiN| mAnava jIvana kI vividha samasyAoM hetu dharma aura darzana kA janma huA hai| ciMtakoM ne dharma meM buddhi, bhAvanA aura kriyA ye tIna tattva mAne haiN| buddhi se jJAna, bhAvanA se zraddhA aura kriyA kA tAtparya AcAra se hai| dharma, darzana kA aMga hai| dharma svayaM anubhUta sAmagrI hai jisameM dharma ke saMbaMdha meM vicAra nahIM kiyA jAtA balki vrata, prArthanA Adi vyApAra rahate haiN| dharma kisI mUlyamaya astitva ke prati AsthA tathA niSThAmaya jIvanayApana ko bhI kahA jA sakatA hai / ataH dharma se darzana ko vyApaka samajhA jAtA hai| dharma, darzana meM buddhi tathA tarka ko hI dharma saMbaMdhI satyatA siddha karane kA AdhAra mAnA jAtA hai / darzana vaha zAstra hai jisameM tarka buddhi ko hI jJAna prApti kA eka mAtra vizvasanIya sAdhana mAnA jAtA hai| isameM dharma kA saMbaMdha AcAra se hai aura darzana kA saMbaMdha vicAra se hai| jaina zabda kI vyutpatti 'jina' se mAnI gaI hai| isakA artha hotA hai vijetA arthAt ve vyakti jinhoMne apane jIvana meM mana evaM kAmanAoM para vijaya prApta karake sadA ke lie AvAgamana ke cakra se mukti prApta kara lI hai| inhIM jinoM ke upadezoM kA pAlana karane vAloM ko jaina kahA jAne lagA tathA unake sampradAya ke siddhAMta jaina darzana athavA jaina dharma ke nAma se vikhyAta hue| jaina dharma tathA darzana apanI viziSTa vizeSatAoM ke kAraNa saMsAra ke vicArakoM ke lie Aja bhI AkarSaNa kA kendra bindu haiN| pratyeka dharma ke do aMga hote hai / vicAra evaM AcAra / jaina dharma ke vicAroM kA mUla hai syAdvAda aura AcAra kA mUla hai ahiMsA / jaina darzana mukhya rUpa se AcAra aura vicAra se utpanna hotA hai / AcAra meM ahiMsA evaM vicAra meM anekAntavAda kA pratinidhitva karane vAlI jaina paramparA dharma aura darzana ko apane meM saMjoe hue hai / jaina dharma satya ko satya, asatya ko asatya mAnatA hai| anya ke dvArA kahe hue satya ko bhI yaha udAra hRdaya se svIkAra karatA hai| yaha prANI mAtra kA pratinidhitva karatA hai| isI kAraNa yaha vizva dharma mAnA jAtA hai| jaina dharma ke tIrthakara apane se pahale hue tIrthaMkaroM ke siddhAMtoM kA hI nirUpaNa karate haiM / isa dharma ke siddhAMtoM meM paraspara virodha nahIM hai| ahiMsA kI divya jyoti vicAra ke kSetra meM anekAnta ke rUpa meM prakaTa hotI hai to vacana vyavahAra ke kSetra meM syAdvAda ke rUpa meM jagamagAtI hai aura samAja zAMti ke lie aparigraha ke rUpa meM sthira AdhAra banAtI hai| dharma AtmA ke sadaguNoM ke vikAsa kA nAma hai| sadaguNoM ke vikAsa arthAta sadAcAra dhAraNa karane meM kisI prakAra kA baMdhana svIkArya nahIM ho sakatA / rAjanIti vyavahAra ke lie kaisI bhI cale kintu dharma kI zItala chAyA pratyeka ke lie samAna bhAva se sulabha ho yahI tIrthaMkaroM kI ahiMsA aura arhat vacana, 23 (3), 2011 79

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samatA kA lakSya thA / isI lakSya niSThA ne dharma ke nAma para kie jAne vAle pazu yajJoM ko nirarthaka siddha kara diyA thA / ahiMsA kA jharanA hRdaya se eka bAra jaba jharatA hai to vaha manuSyoM taka hI nahIM, prANI mAtra ke saMrakSaNa aura poSaNa taka jA pahuMcatA hai| jaina dharma meM hiMsA ko do bhAgoM meM vibhAjita kara diyA gayA hai dravya hiMsA aura bhAva hiMsA / jaba kisI ko mArane, satAne athavA asAvadhAnatA kA bhAva na hone para bhI dUsare kA ghAta ho jAtA hai taba use dravya hiMsA kahate haiM aura jaba kisI ko mArane yA satAne athavA asAvadhAnatA kA bhAva hotA hai taba use bhAva hiMsA kahate haiN| vAstava meM bhAva hiMsA hI hiMsA hai / dravya hiMsA ko to kevala isalie hiMsA kahA hai ki usakA bhAva hiMsA ke sAtha saMbaMdha hai kiMtu dravya hiMsA ke hone para bhAva hiMsA anivArya nahIM hai| jisa vyakti dvArA kisI kA ghAta ho jAtA hai yA kisI ko kaSTa pahuMcatA hai usa vyakti kI mAnasikatA hI aisI thI, aisA ekAntarUpa se nahIM kahA jA sakatA / ataH jahAM karttA ke bhAvoM meM hiMsA hai vahIM hiMsA hai, cAhe usake dvArA koI mArA jAe yA na mArA jaae| jahAM karttA ke bhAvoM meM hiMsA nahIM hai, vahAM hiMsA nahIM, bhale hI usake nimitta se kisI kI jAna calI jaae| yadi dravya hiMsA aura bhAva hiMsA ko isa prakAra pRthak na kiyA gayA hotA to koI bhI ahiMsaka na bana sakatA aura yaha AzaMkA sadaiva banI rahatI hai ki - jale jaMtu sthale janturAkAze jantureva ca / jantumAlAkule loke kathaM bhikSurahiMsakaH // arthAt jala meM jaMtu haiM sthala meM jantu haiM, AkAza meM bhI jaMtu hai| isa prakAra jaba samasta loka jaMtuoM se vyApta hai to koI muni kaise ahiMsaka ho sakatA hai| isa zaMkA kA uttara isa prakAra diyA jAtA hai - sUkSmA na pratipIDyante prANinaH sthUla mUrtayaH / zakyAste vivarjayante kA hiMsA saMyatAtmanaH // arthAt jIva do prakAra ke hote haiM sUkSma aura sthUla / jo jIva sUkSma arthAt adRzya hote haiM unheM to koI pIr3A dI hI nahIM jA sktii| sthUla jIvoM meM jinakI rakSA kI jA sakatI hai, unakI kI jAtI hai / ataH jisane apane ko saMyata kara liyA hai use hiMsA kA pApa kaise laga sakatA hai / isase spaSTa hai ki jo manuSya jIva hiMsA kA bhAva nahIM rakhatA apitu unako bacAne kA bhAva rakhatA hai va apanA pratyeka kArya aisI sAvadhAnI se karatA hai jisase kisI ko kaSTa na pahuMce usake dvArA jo dravya hiMsA ho jAtI hai usakA pApa usako nahIM lagatA / ataH jaina dharma kI hiMsA bhAvoM para nirbhara hai isalie koI bhI buddhimAna use avyavahArya nahIM kaha sakatA / ahiMsA hI eka mAtra upAya hai, jisa para calakara sabhI mArgoM kA jJAna ho jAtA hai| 80 yaha saMsAra eka avasara hai, aise avasara ko pA jAne ke bAda pramAda nahIM karanA caahie| dUsare prANiyoM ko apane hI samAna dekhanA caahie| kisI bhI prANI kI sabhI taraha kI hiMsA se dUra rahanA cAhie | ahiMsA samyak cAritra kA pramukha upAdAna hai / sthUla, sUkSma, cara, acara, kisI bhI jIva kI mana, vANI yA zarIra se hiMsA nahIM karanI cAhie / arhat vacana, 23 (3), 2011

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jaina darzana eka vastu meM anaMta dharma mAnana hai / ina dharmoM meM se vyakti apane icchita dharmoM kA samayasamaya para kathana karatA hai / vastu ke jitane dharmoM kA kathana ho sakatA hai ve saba dharma vastu ke aMdara rahate haiM / vyakti apanI icchA se una dharmoM kA padArtha para Aropa nahIM karatA / ananta dharmoM ke kAraNa hI vastu ananta dharmAtmaka yA anekAntAtmaka kahIM jAtI hai| - anekAMta ke viSaya meM kahA gayA hai jo vastu satya svarUpa hai vaha asatyasvarUpa bhI hai| jo vastu eka hai vaha aneka bhI hai| jo vastu nitya hai vaha anitya bhI hai| isa prakAra eka hI vastu ke vastutva ke kAraNabhUta paraspara virodhI dharmayugaloM kA prakAzana anekAnta hai| anekAMta darzana vicAroM kI zuddhi karatA hai / vaha mAnavoM ke mastiSka se dUSita dRr3ha pUrNa vicAroM ko dUra kara zuddha evaM satya vicAra ke lie pratyeka manuSya kA AhvAna karatA hai / isake anusAra vastu virATa evaM ananta dharmAtmaka hai| apekSA bheda se vastu meM aneka virodhI dharma rahate hai| una aneka dharmoM meM se pratyeka dharma paraspara sApekSa hai| ve kisI eka hI vastu meM binA kisI vaira bhAva ke premapUrvaka rahate hai| virodhI hote hue bhI unameM paraspara virodha kA avasara nahIM AtA / unameM kabhI jhagar3A nahIM hotA / anekAMta se aneka dharma samatA kI taraha mAnava samatA kA jJAna hone ne saba jhagar3oM kA sadA ke lie anta sambhava hai / isa prakAra jaina dharma-darzana meM unnata jIvana jIne kI kalA nihita hai| hameM usa kalA ko avazya sIkhanA cAhie / prAptaH 15.11.10 * vyAkhyAtA - saMskRta ema. esa. je. kaoNleja, bharatapura (rAjasthAna ) samparka : W/o zrI harioma gautama divya sadana, purAne lakSmaNa maMdira ke pIche, bharatapura (rAja.) arhat vacana, 23 (3), 2011 arhat vacana sadasyatA zulka bhArata vyaktigata 150=00 vArSika 10 varSIya 1500=00 AjIvana / sahayogI 2100=00 noTa- ceka kundakunda jJAnapITha, indaura ke nAma bhejeM / saMsthAgata 250=00 2500=00 videza US$20=00 US$ 200=00 US$ 300=00 81

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rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAna bAhubalI prAkRta vidyApITha zrI dhavalatIrthaM , zravaNabelagolA- 473135 dUrabhASa : 08176-257228,257 132, Telipheksa: 257927 Email: mynipsar@yahoo.co.in patrAcAra dvArA prAkRta pAThyakramoM meM praveza / vidyApITha ke prAkRta saMsthAna meM saMcAlita nimnAMkita prAkRta pAThyakramoM meM patrAcAra ke dvArA hindI/ kannar3a mAdhyama se praveza leM / nirdhArita praveza Avedana patra tathA pAThyakrama vivaraNikA ke lie sAde kAgaja para zIghra prAkRta saMsthAna ke nidezaka yA parIkSA prabhArI ko Avedana kreN| vibhinna pAThyakrama pAThyakrama praznapatra |nyUnatama yogyatA | vArSika zulka parIkSA-saMparka zivira 1 | prAkRta pravezikA (1 varSa) sAkSara ru. 150-00 (Prakrit Entrance) prAkRta prathamA (1varSa) AThavIM kakSu ru.250-00 pharavarI/mArca (Prakrit Certificate) uttIrNa 3. | prAkRta madhyamA (1 varSa) dasavIM kakSA ru.500-00 (Prakrit Diploma) uttIrNa 4. | prAkRta ratna (2 varSa) 8 | bArahavIM kakSA ru.1500-00 (P.G. Prakrit Diploma) | uttIrNa (prativarSa) (kha) yogyatA : prAraMbhika tIna pAThyakramoM meM kramazaH sAkSara/8vIM kakSA uttIrNa 10vIM kakSA uttIrNa koI bhI vyakti Avedana patra bharakara deza ke kisI bhAga se praveza le sakatA hai| ratna pAThyakrama meM 12vIM/prAkRta madhyamA parIkSA uttIrNa/kisI saMkAya meM grejueTa (snAtaka) vyakti Avedana patra bharakara deza ke kisI bhAga se praveza le sakatA hai| parIkSA kA mAdhyama - hindI athavA kannar3a, patrAcAra dvArA samparka zivira - sabhI prAkRta pAThyakramoM ke paMjIkRta vidyArthiyoM kA varSa meM eka samparka zivira (2-3 dina kA) evaM ghaTikotsava Ayojita hogaa| parIkSA meM saphala pratyAziyoM kA dIkSAnta kA dIkSAnta samAroha bhI (dIkSAnta samAroha) Ayojita kiyA jaayegaa| vivaraNikA evaM ___ - adhika jAnakArI evaM pAThyakramoM meM paMjIyana/praveza hetu sAde kAgaja para apanI yogyatA kA Avedana patra vivaraNa dete hue vivaraNikA evaM Avedana patra maMgAne ke lie ukta pate para saMsthAna nidezaka ko patra bhejeM / yA apane nagara ke prAkRta samanvayaka se samparka kreN| uparyukta pAThyakramoM meM praveza ke lie bharA huA Avedana patra evaM nirdhArita zulka kA DimAMDa DraoNphTa'National Institute of Prakrit Studies and Research, Shravanabelagola' ke nAma se prativarSa 31.08.11 taka bhijavAnA hai| adhika jAnakArI ke lie saMsthAna ke nidezaka pro.premasumana jaina - 0948030266, 09413371053 yA parIkSA prabhArI zrI rAjendra pATIla zAstrI-09448334112,07795708429 se saMparka kareM / kunkunda jJAnapITha indaura ina sabhI pAThyakramoM kA parIkSA kendra hai| etadartha kundakunda jJAnapITha meM bhI jAnakArI upalabdha hai| Avedana patra bhI upalabdha hai| arhat vacana, 23 (3), 2011

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arhata vacana kundakunda jJAnapITha, indaura TippaNI - 2 aMtara pIr3A kI apIla -sureza bAphanA* sArAMza zvetAmbara jaina paramparA ke variSTha sAmAjika kAryakartA baMdhuoM ne jaina dharma saMgha meM bar3ha rahe zithilAcAra para apanI pIr3A vyakta karate hue yaha Alekha gata varSa bhejA thA / varSAyoga ke prAraMbha meM prakAzita isa aMka meM yaha TippaNI isa bhAvanA se prakAzita hai ki sabhI varga svayaM ke AcaraNa meM pariSkAra kara dharma prabhAvanA meM yogadAna deve| yaha Aja bhI itanI hI sAmAyika hai jitanI gatavarSa / - sampAdaka jaina sAdhu sahI mAyane meM dekhA jAya to isa vizva kA sarvazreSTha Azcarya hogaa| jisa dinacaryA meM jaina sAdhu jIte haiM vaha bhautikatA ke pIche pAgala isa vizva ke lie avizvasanIya lagatI hai / para samAcAra patroM meM svayaM dekhakara va anya mAdhyamoM se yaha jJAta hone para ki saMyama veza meM kucha jaina sAdhu rAjanaitika, sAmAjika evaM vyavasAyika jAhira kAryakramoM meM apanI bhUmikA dekara rAjanItika pracAraka, sAmAjika sevaka va vyAvasAyika parAmarzadAtA kI bhUmikA nibhAte dekhakara evaM unheM nirantara vAhana kA upayoga va anya jinAjJA viruddha AcaraNa karate dekhakara atyaMta pIr3A kA anubhava hotA hai ki ve muniveza dhAraNa kiye kisa ora jAkara kyA kAma kara rahe haiN| saMsAra kI sabase nimna kakSA kI yadi koI nIti hai to vaha hai rAjanIti, jisame jinAjJA kA pAlana karane kA koI sAdhana maujUda nahIM ho sakatA hai aura jahAM jinAjJA kA pAlana sambhava nahIM vahAM jaina sAdhu kI dakhalaMdAjI va cAha bahuta duHkhadAyI hai| sAmAjika utthAna ke lie bhI saMsAra tyAgI jaina sAdhu kA preraNA denA ayogya hai va kisake sAtha vyavasAya karanA, na karanA isa kI preraNA denA bhI sAdhu ke lie jinAjJA sammata nahIM hai| dazavaikAlika sUtra ke adhyayana meM 'svAdhyAya' kA vivecana karate hue pA~cave svAdhyAya 'dharmakathA' ke vivecana meM spaSTa kahA hai ki 'dharmakathA' yAni ahiMsA Adi lakSaNa ke yukta sarvajJa kathita dharma kA vyAkhyAna karanA jisase anya ko vairAgya kI utpatti ho aura mokSAbhilASI bane / ekadama spaSTa zabdoM meM kahA hai ki jaina sAdhu ahiMsA ke lakSaNayukta preraNA deM jisase zrAvaka ko vairAgya kI utpatti ho va mokSamArgI bne| jaina sAdhu kataI rAjanItika bAteM karake zrotA ko rAjanItika voTa kI nizcitatA karane ko kahe yA vyAvasAyika preraNA dekara arthopArjana hetu saMgaThana banAne kI bAteM kare jisase vyavasAya phale phUle to yaha spaSTataH jinAjJA viruddha AcaraNa hai va apane Apa ko acAritrika hone kA pramANa denA hai| sAdhu svayaM arthopArjana se alaga ho cukA hai, trividha virAma ko use pratyAkhyAna hai to vaha kisa taraha aisI bAtoM kI preraNA de sakeMge? jaina sAdhu apanI AtmA ke utthAna ke lie pUrNarUpeNa svArthI honA cAhie, apanI AcaraNA kA pAlana karate hue yadi samaya mile to zrAvaka ko sirpha saMsAra kI asAratA kI vyAkhyA karake vairAgya lene kI bhAvanA utpanna karavAnI cAhie, yadi koI jIva sampUrNa vairAgyavAna na bana sake to zrAvaka ko bAraha vratadhArI banane kI preraNA ke alAvA aura koI preraNA denA anadhikAra ceSTA hai va yaha sarAsara arhat vacana, 23 (3), 2011 83

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jinAjJA ke viruddha hai| koI zramaNa veza meM sajja vyakti apanI maryAdA chor3akara yadi aisI preraNA de rahA ho to prabuddha zrAvaka samAja ko isakA purajora virodha karanA cAhie va sabhI upAyoM dvArA aisI kupravRttiyoM ko rokanA caahie| sAdhudharma kahatA hai ki sAdhu ko rAjanIti va hiMsaka kAryoM meM pravRtta nahIM honA cAhie aura apane pA~ca mahAvratoM ke pAlana meM rukAvaTa bane ve kArya unheM nahIM karanA cAhie, para Aja ke kucha sAdhugaNa hiMsAyukta kArakhAneM va vyavasAya bar3he isake lie jaina ekatA ke nAma para vyavasAyika saMgaThana (saMsthA) kA samarthana hI nahIM, para usakA prAyojana bhI karate haiN| krikeTa jaise chaH-jIva nikAya ke katlakhAne samAna kheloM kA prAyojana karake usameM rAta ko bhI muniveza meM nizrA dekara TI.vI. para sAkSAtkAra dekara use sahI ThaharAte haiM / jaina sAdhu vyavasAya va kArakhAneM bar3he usake prAyojana to bahuta dUra para maMdira, dharmazAlA, upadhAna tapa, chaH rIpAlita saMgha ke bhI prAyojaka nahIM ho sakate haiM yaha saba unakI saMyama jIvana kI AcaraNA ke viruddha hai| kahAM vairAgya kI utpatti va mokSamArgI banAne kI preraNA va kahAM kArakhAneM va vyavasAya bar3hAne kI preraNA denaa| isa preraNA se saMsAra asAra na lagakara aura pyArA lage va pApavRtti meM rahakara jIva bhava bar3hAne ke kArya kreN| maMdira, dharmazAlA upadyAna va saMghoM ke lie bhI sirpha ye upadeza de sakate haiM para unakA Ayojana nahIM kara sakate, para Aja zAsana ke kArya, jaina ekatA va zAsana prabhAvanA ke nAma para svayaM hI ina sabakA vaibhavI Ayojana karate haiM va svayaM mobAiloM dvArA phona karake, svayaM mRSAvAdakA sevana kara anyoM ko saMghapati banAkara svayaM ina AyojanoM-projekToM ko kriyAnvita karane kA kArya karate hai jo zramaNoM kI uttama maryAdAoM kA khullamakhullA ullaMghana hone se atyaMta duHkhadAyI hai / zaktizAlI zrAvaka isakI upekSA kare to vaha bhI pApa kA bhAgIdAra hai| kabhI-kabhI aura yaha likhane se pahale hameM bhI yaha bhrama thA ki sAdhu ke bAre meM va unakI AcaraNA ke bAre meM bhI kucha kahane se madhyastha rahakara mauna rahanA hitAvaha hai para sUri puraMdara pUjya AcAryazrI haribhadrasUrijI mahArAja dvArA racita 'sambodha prakaraNa' graMtha jisameM 171 gAthAoM meM 'sAdhu meM kauna vaMdanIya va kauna avaMdanIya? kI jo vyAkhyA kI hai va isa graMtha ke gAthA naM. 128 'ANAbhaMgaM dahra majjhatthanu ThayaMti je tusINA / avihianumoyaNAe tesi pi ya hoI vayalovo' isakA artha karate likhA hai ki AjJA kA bhaMga hotA dekhakara bhI jo madhyastha hokara mauna rahate haiM, avidhi ke anumodaka hone ke kAraNa unake vrata kA bhI lopa hotA hai / yAni ki cAhe vo sAdhu ho yA sAdhvI, zrAvaka ho yA zrAvikA, jo jinAjJA kA bhaMga hotA svayaM dekha samajha rahe haiM, phira bhI anadekhA karake A~kha mUMda lete hai to ve AjJA bhaMga ke anumodaka haiM aura vaha AjJAbhaMgAdi pApa bar3hane aura phailane kA avasara dekara dharma kSati karane vAlA haiM va aisA vyakti apane vratoM ke prati udAsIna kahalAtA hai / yaha par3hakara mujhe yaha likhane va apIla karane kA mana banA hai| sAdhuvarga se vaMdanIya nivedana Apane isa kAla kA sabase sundara va viralA cAritradharma aMgIkAra kiyA hai| kitane bar3e puNyodaya se Apane cAritra pAyA hai / Apa hamAre se kitane jyAdA bhAgyazAlI ho / Apa jJAnI ho va hamAre mArgadarzaka ho / Apa jina zAsana ke rakSaka ho va hamAre mArgadarzI ho / yadi Apa saMyama maryAdA meM rahoge to hameM bhI saMyamI banane meM Apa patha pradarzaka bnoge| Apa hI hameM vItarAga ke dvArA prarUpita dharma ko sahI mAyane meM dikhA sakate ho / Apa hama sabake preraNAdAyI ho| Apa jo karate ho va jisa tarIke ko 84 arhat vacana, 23 (3), 2011

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apanAte ho use hI hama jinAjJA dvArA kiyA kArya mAnate haiM, ataH Apase natamastaka hokara nivedana karate haiM ki kRpayA Apa isa tarIke ke rAjanItika va vyavasAyika prapaMcoM meM par3akara apane nirmala cAritra ko dUSita mata kariye / apanI AtmA kI ora lakSya rakhakara hamAre preraNAdAyI bane / hama ajJAnI ApakI kriyAoM ko zAsana sammata samajhakara kahIM jinAjJA viruddha kAma na kara baiThe isakA dhyAna Apako apane AcaraNoM meM rakhanA hogaa| hamArI Apase nimnalikhita apekSAeM va vinatI hai - 1. kisI bhI prakAra ke AyojanoM se dUra rheN| 2. kisI bhI prakAra ke projekTa cAhe vo maMdira, dharmazAlA, haoNspITala, skUla yA tIrtha ke ho, kA apane dvArA kriyAnvayana na kareM / 3. kisI saMsthA meM TrasTI, kAryavAhaka, saMcAlaka jaisA koI bhI pada na le | 4. bihAra meM apane sAtha rasor3A rakhanA va vAhanAdi rakhane se paraheja kreN| 5. kisI bhI prakAra ke DoroM, dhAgoM yA camatkAra ke prAyojana na kare / homa havana Adi mithyAtvavardhaka vidhi meM na pdd'e| 6. phona, mobAila, lepTaoNpa evaM kampyUTarsa kA upayoga na kareM koI bhI ilekTrikala yA ilekTraoNnika upakaraNoM kA upayoga na kreN| 7. mAIka, paMkhe, kUlara evaM eyarakaMDIzana ke upayoga se paraheja kreN| 8. Avazyaka sArI kiyAoM ko sArvajanika rUpa se karane kA dhyeya rakhe / 9. suguru, gacchavAsa kI maryAdAoM kA bhalIbhAMti pAlana kareM / uparokta vinatI karane kA pramukha kAraNa yaha hai ki jo AcaraNa kaMcana, kAminI va hiMsA Adi kA prasaMga karAne vAlA hai, jisameM doSoM kI sambhAvanA, parAdhInatA aura AjJA bhaMga kA bhaya upasthita hai vaha mArga zAstra sammata nahIM hai / isa siddhAMta ke anusAra moTara, rela, havAI jahAja, mobAila Adi phona kA upayoga, homAdi karanA, Dore dhAge karane, mAIka Tepa-vIDiyo-oDio kaiseTa, sIr3iyoM, viDiyoM kA upayoga, kAryakramoM kA Ayojana karanA, SaTjIvanikAya kI virAdhanA, Artta - raudra dhyAna aura parAdhInatA Adi kA doSa laganA svAbhAvika hai va saMyama kI rakSA kaThina ho jAtI hai| khuda ke saMyama dharma kA nAza karake dUsaroM ko sudhAranA anucita hai| jo svayaM patita va zithilAcAra meM par3egA vaha dUsaroM kA sudhAra nahIM pAyegA / 'AtmArthe sarva tyajeta' anAcAra poSaka AcAra-vicAra va prarUpaNA se Atma dharma ko bAdhA pahuMcatI hai aura Atmadharma kI rakSA ke lie yaha atyaMta jarUrI hai| apanI AtmA ke utthAna ke lie sabase pahale tAtvika artha meM svArthI bananA atyAvazyaka hai| svArtha meM hI paramArtha nihita hai| zrAvaka varga se nivedana - Avaka bhAIyoM se itanA hI nivedana hai ki uparokta prakAra ke kAryoM kA niSedha karane se hameM doharA lAbha hogA eka to hama sAdhu ke zuddha cAritra pAlana ke nimitta baneMge va unakI AtmA ke utthAna meM sahAyaka baneMge va hama bhI zuddha cAritravAna se preraNA lekara apanI AtmA kA bhI utthAna kara sakeMge / ataH nimna kAryoM kA niSedha kareM 1. koI bhI kAryakrama yadi svayaM sAdhu sAdhvI dvArA prAyojita ho to usameM bhAga na le / arhat vacana, 23 (3), 2011 85

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2. kisI bhI sAdhu dvArA yadi phona kiyA jAve to una se bAta na kareM va unheM kahe ki phona karanA zAstra sammata nahIM hai| 3. sAdhu dvArA prAyojita kArya ke saMghapati na bneN| 4. sAdhu dvArA prAyojita athavA prerita zAstra viruddha homAdi kArya meM hissA na le| 5. sAdhu dvArA vAhana upayoga, phona upayoga, saMDAsa upayoga athavA anya bijalI saMcAlita upakaraNoM ke upayoga kA virodha kareM va aisI vastueM unheM na vohraaeN| 6. sAdhu ko kisI bhI saMsthA ke saMcAlana vahI vaTa kA koI pada na deM va lene ko kahe to vivekapUrvaka virodha kre| sabhI gAMvoM ke saMgha pramukha, vyavasthApakoM va TrasTiyoM se nivedana - sAdhu dharma kI rakSA karanI evaM sAdhuoM kI AcaraNA kA pAlana karane meM sahAyaka bananA hama sakala saMghoM kA dAyitva hai| ise jinAjJA samajhakara pAlana karanA hamArA dharma hai ataH nimna vinaMtiyoM ke bAre meM kArya karane kA upayoga rakhe : 1. kisI bhI pauSadhazAlA meM bijalI kA kanekzana na rakheM / 2. kisI bhI sAdhu ko bijalI yukta suvidhAeM, paMkhe, kUlara , eyarakaMDizana, phona, mobAila ityAdi kI suvidhA pauSadhazAlAoM meM yA anyatra kahI bhI na de evaM na dilavAne kA upayoga rkhe| 3. sAmAnya saMyogoM meM sAmane se gocarI kI vyavasthA na kre| 4. sAmAnya saMyogoM meM vAhana vyavasthA (vhIla ceyara) kI vyavasthA na karAve / 5. cAturmAsa va prAyojana (upadhAna, mahotsava ityAdi) azakta va bImArI ke alAvA sthiravAsa para roka lagAe evaM sthAyI rUma kI vyavasthA vizeSataH tIrtha sthAna para na kareM / 6. gaccha evaM eka dUsare sAdhu samudAya meM Apasa meM sAmaMjasya rahe vaha niSkAraNa saMgharSa kA vAtAvaraNa na bane isalie pUrNarUpeNa ImAnadArI se kAma kreN| ataH hama sabhI dharmapremI jinAjJA ke pAlaka zrAvakoM kA kartavya hai ki isa prakAra kI sAdhuoM kI saMyama maryAdAnAzaka rAjanItika va sAmAjika, vyavasAyika kAryoM meM ruci, preraNA evaM pratyakSa-apratyakSa sahabhAga rUpa pAra ko roka kara una sAdhuoM ke dIkSA samaya kI uttama bhAvanAoM ke anurUpa zuddha cAritra ke pAlana meM sahAyaka baneM jisase unhoMne jisa uddezya se dIkSA lI hai aura unake gurujanoM ne jisa uddezya se dIkSA dI hai vaha pUrNa ho aura ve apane svayaM kI AtmA ke utthAna meM prayatnarata rahakara hama sabhI ko tArane meM sahAyaka bana ske| isI kAmanA ke sAtha jinAjJA viruddha kucha bhI yadi likhA ho to micchAmi dukkaDaM / prAptaH 23.09.10 * 15, duru mahala, cauthA mAlA, 84,marIna DrAiva mumbaI - 400020 (yaha TippaNI zrI bAphanA ke sAtha 3 anya mahAnubhAvoM dvArA saMyukta rUpa se likhI gayI hai-sampAdaka) 86 arhat vacana, 23 (3), 2011

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arhat vacana kundakunda jJAnapITha, indaura varSa - 23, aMka - 3, julAI-sitambara - 2011, 87-88 janma zatAbdI samAroha varSa :2011 para vizeSa vidvadvarya DaoN. pannAlAla jI sAhityAcArya - bhAgacandra jaina 'bhAgendu'* jisa taraha hindI jagata meM bAbU gulAbarAya ema.e. tathA zyAmasundaradAsa bI.e. upAdhiyoM ke sAtha jAne jAte haiM usI taraha prAcya vidyA-jagat DaoN. (paM.) pannAlAla jI jaina ko 'sAhityAcArya' kI upAdhi ke sAtha jAnatA rahA hai| yadi bhUla se vaha upAdhi nAma ke sAtha na lagI ho to eka taraha kI apUrNatA kA ahasAsa hotA thA aura hama kisI aura vyakti ke bhrama meM par3a jAte the| paMDita pannAlAla jI saMskRta bhASA ke na kevala adhikArI vidvAn mAne jAte the, apitu isI bhASA ke sukavi aura acche lekhaka bhii| acche ciMtaka aura vicAraka bhI, saphala TIkAkAra aura sampAdaka bhI, Adarza zikSaka aura vyavasthApaka bhI kahe jAte the| aise adbhuta vyaktitva vAle vyakti kA bAlyakAla kaisA bItA hogA isakI hama kalpanA nahIM kara sakate haiN| 'honahAra viravAna ke hota cIkane pAtA' kI kahAvata paMDita jI ke jIvana meM pUrNataH caritArtha hotI dikhAI detI thii| Aja se 100 varSa pahale zikSA ke sAdhana atyanta sImita the / paMDita jI ne sAgara kI jaina saMskRta pAThazAlA meM adhyayana prAraMbha kiyaa| pratibhA kisI bhI pariveza aura paristhiti meM prakaTa hue binA nahIM rahatI, ThIka usI taraha jisa taraha bIjAMkura kaThina dharatI ko cIrakara apanI komalatA aura manoharatA ko sAtha liye A nikalate haiN| paMDita jI ne saMskRta bhASA aura usake sAhitya, jaina darzana aura usake siddhAMta ko bhalI bhAMti hRdayaMgama kiyA / vArANasI aura sAgara ye do sthAna hI paMDita jI ke vidyArjana ke pramukha kendra rahe haiN| prAtaH smaraNIya pUjya saMta gaNezaprasAda jI varNI nyAyAcArya kI preraNA se 1931 meM sAgara ke zrI gaNeza di. jaina saMskRta mahAvidyAlaya meM sAhityAdhyapaka ke rUpa meM kArya Arambha kiyA jo anavarata rUpa se 1972 taka calatA rhaa| bAda meM Apa isI mahAvidyAlaya ke 1972-83 taka prAcArya rahe / san 1986 se jIvana paryaMta Apa varNI gurukula, jabalapura ko mAnada nidezaka ke rUpa meM apanI sevAeM dete rahe haiN| bahucarcita paMDita pannAlAla jI ke jIvana aura unakI upalabdhiyoM ke bAre meM jitanA hI adhika vicAra kiyA jAtA hai, Azcarya-cakita aura zraddhAnavata hone ko vivaza honA par3atA hai| unake vyaktitva ke aise aneka AkarSaka pakSa haiM aura unake kArya kI aisI aneka dizAeM haiM jo niHsaMdeha DaoN. pannAlAla jI sAhityAcArya ko jaina samAja kI jAgRti aura tattvajJAna ke pracAra-prasAra ke yuga kA aguA siddha karate haiN| arhat vacana, 23 (3), 2011

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inake vyaktitva ke aneka pahalU mana ko mohate haiM / eka sAdhAraNa paristhiti meM utpanna hone vAlA vyaktitva itanA asAdhAraNa kaise bana jAtA hai| hama loga jo isa siddhAMta ko mAnate haiM ki vyakti apane utkarSa aura apakarSa kA, apane baMdha aura mokSa kA, svayaM kartA hai- isake liye bhI paM. pannAlAla jI kA jIvana laukika kSetra meM aura AdhyAtmika jJAna ke kSetra meM usa siddhAMta kI satyatA kI kasauTI rahA haiN| vaise to paMDita jI ne 1931 meM hI sAhityika aura sAmAjika kSetra meM praveza kara liyA thA, kintu idhara ke kucha varSoM meM druta gati se donoM dizAoM meM bar3hane ko aparimita zakti aura zaurya kA paricaya diyaa| __paMDita jI ko hama sarasvatI-sAdhaka kaha sakate haiM kyoMki unhoMne samUce jIvana ko sarasvatI ArAdhanA meM lagAyA hai| yaha eka vicitra saMyoga hai ki paMDita jI ke vyaktitva meM kuzala lekhaka, prabhAvI pravaktA tathA vivAdarahita vidvattA kA saMgama huA thaa| paMDita jI apanI apratima pratibhA aura anupama vacana mAdhurI dvArA itane tanmaya ho jAte the ki anya kAryoM ke sudha-budha hI nahIM rahatI thiiN| ve bahuta zAMta va smita the, kintu apane buddhi kauzala se kaThinatama paristhitiyoM ko saMbhAlane kI unameM adbhuta kSamatA thii| paMDita jI abhIkSNa jJAnopayogI the, sAtha hI AcAra meM unakI gaharI niSThA thii| yahI kAraNa hai ki ve mAtra upadezakoM kI apekSA AcaraNa pradhAna vyaktiyoM ke adhika nikaTa rahe / unakI caryA eka vratI jaisI thI aura ghara meM rahakara bhI ve vAnaprasthI rahe / pramANa, prameya, guNa, dravya Adi gahana viSayoM kA sUkSmAtisUkSma vivecana karanA unakI vizeSatA thii| paMDita jI ne apane jIvana meM sAmaMjasya sthApita kiyA thaa| yahI kAraNa hai ki ve sAmAjika aura AdhyAtmika kSetra meM pakSa aura vipakSa se pare rhe| paMDita jI ne apane jIvana meM jitanI sAhitya sevA kI hai aura unakI sevAoM kA jitanA sammAna sAmAjika aura rASTrIya stara para huA hai, unakI kSamatA kA koI vyakti vigata cAra dazAbdiyoM meM dRSTigocara nahIM hotA hai| jIvana ke navama dazaka ke uttarArddha meM bhI mAnanIya DaoN. paM. pannAlAla jI sAhityAcArya vArdhakya evaM tajjanya zithilatA ko cunautI dete hue aMtima samaya taka aharniza cintana-manana evaM sRjana meM anavarata rUpa se pravRtta rahe haiM / ApakI sAmAjika, sAhityika, sAMskRtika, zaikSaNika evaM dArzanika sevAoM ke prati kRtajJatA prakaTa karane hetu san 1990 meM ApakA akhila bhAratIya abhinandana bhavya samAroha pUrvaka sampanna huA, isa avasara para hamAre pradhAna sampAdakatva meM 862 pRSThoM kA bRhatkAya abhinandana graMtha prakAzita hokara mAnanIya paM. sAhityAcArya jI ko samarpita kiyA gayA aura hamAre hI nirdezana meM unakI sAhitya sAdhanA para pI,eca.DI. upAdhi kA zodha kArya huaa| mAnanIya DaoN. paM. pannAlAla jI svayaM eka saMsthA rahe haiN| hamArI kAmanA hai ki unake ziSya apanI jJAnasAdhanA ke dvArA pUjya saMta gaNeza prasAda jI varNI mahArAja ke vaMzavRkSa kI abhivRddhi evaM jJAna pipAsuoM ke lie pAtheya prastuta karate rhe| prAptaH 3 mArca 2011 nidezaka- saMskRta, prAkRta evaM jaina vidyA anusaMdhAna keMdra 28, saroja sadana, sarasvatI kaoNlonI, damoha (ma.pra.) arhat vacana, 23 (3), 2011

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gatividhiyA~ tridivasIya rASTriya prAkRta vyAkaraNa kAryazAlA sampanna zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha (mAnita vizvavidyAlaya) naIdillI meM dinAMka 22 se 24 mArca 2011 taka tridivasIya rASTrIya prAkRta vyAkaraNa kAryazAlA garimApUrvaka sampanna huii| isameM udghATana evaM samApana satroM ke atirikta chaha zaikSaNika satroM meM prAkRta vyAkaraNa para gahana UhApoha pUrvaka vicAra-vimarza kiyA gyaa| isa kAryazAlA kA AdhAragraMtha AcArya vararUcipraNIta 'prAkRta prakAza' thaa| isake vibhinna satroM ke lie vyAkaraNa zAstra evaM prAkRta bhASA ke vizeSajJa vidvAnoM pro. rAjArAma jainanoeDA, pro. jAnakI prasAda dvivedI, pro. omanAtha vimalI, pro. bhavendra jhA, pro. jayakAnta siMha zarmA evaM pro. kamalA bhAradvAja ne zaikSaNika satroM kI adhyakSatA kI tathA inakA samartha - saMcAlana vidyApITha ke sAhitya saMskRta saMkAya ke adhyakSa evaM prAkRta bhASA ke AcArya pro.sudIpa kumAra jaina ne kiyaa| isameM kula 33 variSTha manISI evaM vyAkaraNazAstra tathA prAkRtabhASA ke zodha-adhyetA sammilita hue / inake atirikta vidyApITha ke vibhinna saMkAyoM va vibhAgoM ke manISI adhyApaka va zodhachAtra bhI sammilita rhe| isameM nimnalikhita sujhAva vidvanmaNDalI dvArA prastuta kiye gae - 1. prAkRta vyAkaraNa ke niyamoM (sUtroM) ko vividha-vRttiyoM ke AdhAra para vaijJAnika rIti se sampAdita kiyA jaae| 2. inakA saTIka DhaMga se artha prastuta kiyA jaae| 3. inake asaMdigdha-udAharaNa dekara unameM sUtrArtha ko ghaTita karake dikhAyA jaae| 4. anya saMdarbhita-niyama pAdaTippaNI ke rUpa meM diye jaae| 5.vyAkaraNika-zailIgata niyamoM ke bAre meM (yathA-pratyAhAra-prayoga, vividha-saMjJAeM va unakA vivaraNa Adi) prastAvanA meM vizada-rIti se likhA jaae| 6. inake zabdoM va dhAtuoM kA vargIkRta saMkSipta koza bhI diyA jaae| 7. prAkRta bhASA ke mUlabhUta niyamoM ko alaga se spaSTa kiyA jaae| 8. dezI prayogoM ke bAre meM sArtha vivaraNa diyA jaae| 9. Adhunika AMcalika-bhASAoM evaM boliyoM ke prayogoM kA tAratamya tattvachetrIya prAkRta apabhraMzoM ke krama se vaijJAnikarIti se dekara inakI paramparAeM spaSTa kI jaae| 10. vidvAnoM kI vizeSajJa maMDalI nirdhArita kara isa kArya meM unakI niraMtara parAmarza lI jaae| 11. kArya pUrNa hone para prakAzana se pUrva eka 15-20 divasIya kAryazAlA karake variSTha vizeSajJa vidvAnoM ke madhya isake navanirmita svarUpa para vizada samIkSA karane ke bAda Avazyaka saMzodhana/parivardhana Adi kie jaaeN| 12. taduparAnta ise vidyApITha prakAzana ke rUpa meM prakAzita karAkara deza-videza ke prAkRta jijJAsuoM ko upalabdha ho sake - aisI vyavasthA bhI kI jaaeN| udghATana evaM samApana satroM meM adhyakSIya vaktavyoM meM mAnanIya kulapati jI ne ina sabhI prastAvoM ko lAgU karane para jora dete hue kahA ki yadi apekSA ho, to isa kArya ke lie prAkRta ke eka atithi-prAdhyApaka kI bhI niyukti kI jaae| sAtha hI nirmita hone ke bAda isa graMtha kA prakAzana vidyApITha kA prakAzana vibhAga karegA arhat vacana, 23 (3), 2011 89

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isakI ghoSaNA bhI unhoMne kii| samApana-satra meM mukhya vaktavya dete hue vikhyAta prAkRta bhASA manISI pro. rAjArAma jaina ne kahA ki prAkRtabhASA ke kSetra meM adyAvadhi deza-videza meM hue kAryoM kA DATA vidyApITha meM ekatrita honA caahie| sAtha hI aprakAzita prAkRta pAMDulipiyoM evaM graMthoM kA bhI vivaraNa rakhA jAe, tathA ho sake, to unakI (E-copy) bhI rakhI jAe, tAki zodhArthiyoM kI adhika mahatvapUrNa- sAdhana mila sakeM / prAkRta ke adyAvadhi sampanna zodha prabaMdhoM kI chAyApratiyAM bhI rakhI jAnI caahie| unhoMne spaSTa kahA ki isa kArya ko karane meM apanI vizeSa kSamatA va yogyatA kA pramANa isa kAryazAlA ke saphala saMyojana va saMcAlana dvArA pro. sudIpa jaina ne de diyA hai| pahile se bhI unakI pratibhA va kSamatA se prAkRta jagata paricita hai, ataH ye kArya unake dvArA saMbhava hai| ataH vidyApITha ina kAryoM ko unake nirdezana meM sampanna kraae| -DaoN.sudIpajaina, saMyojaka utkRSTa yogadAna hetu DaoN. 'bhAgendu' jaina kA nAgarika abhinaMdana tInalArama MsAra yahAM gaNataMtra divasa para svataMtratA saMgrAma senAnI DaoN. zailAra smRti nyAsa damoha ne ApakAna karatI hai sAhitya, saMskRti, kalA, samAja, dharma aura darzana zAstra ke mUrdhanya vidvAna prophesara bhAgacandra jaina 'bhAgendu' damoha ko ucca zikSA, sAhitya aura samAja sevA ke kSetra meM apratima yogadAna ke lie eka bhavya vizeSa samAroha meM madhyapradeza zAsana ke jala saMsAdhana evaM paryAvaraNa maMtrI mAnanIya zrI jayanta malaiyA jI ke mukhya Atithya meM zrIphala, zAla evaM prazasti patra samarpita kara sammAnita kiyaa| aneka saMsthAoM kI ora se bhI puSpa mAlAoM ke dvArA abhinaMdita kiyA gyaa| isa bhavya aura garimA maMDita samAroha kI adhyakSatA damoha nagara pAlikA pariSada ke adhyakSa paM. manu mizrA ne kii| samAroha ke viziSTa atithi damoha jilA pulisa adhIkSaka zrI DI.ke.Arya aura damoha jilA zikSA adhikArI DaoN. pI.ela. zarmA the| DaoN. 'bhAgendu' jI ke vyaktitva, vaiduSya aura yogadAna para buMdelakhaMDa sAhitya saMskRti kalA pariSada ke adhyakSa zrI ajIta zrIvAstava eDavokeTa evaM pUrva vidhAyaka zrI AnaMda kumAra zrIvAstava ne prakAza DAlakara unheM abhivandita kiyaa| DaoN. bhAgendu tIrthaMkara RSabhadeva jaina vidvata mahAsaMgha ke rASTrIya upAdhyakSa hai / bdhaaii| 90 arhat vacana, 23 (3), 2011

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vaizAlI meM prAkRta bhASA aura bihAra' viSayaka vidvat saMgoSThI sampanna 14 mArca 2011 ko prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI ke sabhAgAra meM 'prAkRta bhASA aura bihAra' viSaya para eka divasIya vidvat saMgoSThI kA Ayojana kiyA gayA, jisakI adhyakSatA DaoN. cittaraMjana prasAda sinhA, sevAnivRtta nidezaka, ke.pI. jAyasavAla zodha saMsthAna, paTanA ne kI / saMsthAna ke nidezaka DaoN. RSabhacandra jaina ne saMgoSThI ke lie nirdhArita viSaya kA vivecana karate hue kahA ki bihAra rAjya ne vibhinna prAkRtoM ke saMrakSaNa meM mahatvapUrNa yogadAna diyA hai / mAgadhI prAkRta to bihAra meM magadha kSetra se hI vikasita huI thii| pazcimI evaM uttarI bihAra kI bhASAoM meM zaurasenI prAkRta kA bhI prabhAva dekhA jAtA hai| arddhamAgadhI ke viSaya meM bhI vidvAnoM kA mAnanA hai ki isameM AdhI mAgadhI evaM AdhI anya prAkRta samAviSTa hotI hai isI kAraNa se isa bhASA ko arddhamAgadhI nAma diyA gyaa| mukhya vaktA ke rUpa meM saMbodhita karate hue DaoN. kamaleza kumAra jaina, kAzI hinda vizvavidyAlaya ne kahA ki prAkata ke saMrakSaNa meM bihAra ke yogadAna ko tathA bihAra ke logoM ko bhulAyA nahIM jA sakatA, kyoMki 20vIM sadI meM bhI bihAra sarakAra evaM bihAra ke logoM ke prayatna se prAkata ke adhyayana-adhyApana ke lie 1955I. meM vaizAlI meM isa saMsthAna kI sthApanA huI thii| isa saMsthAna evaM isameM kAryarata vidvAnoM ke adhyayana evaM zodha se lagabhaga 75 graMtha prakAzita hue haiM ,jo prAkRta bhASA ke saMrakSaNa ke lie bihAra kA viziSTa yogadAna hai| bihAra meM prAkRta bhASA aura sAhitya ke kSetra meM kArya karane vAle DaoN. hIrAlAla jaina, DaoN. jagadIzacandra jaina, DaoN. nemicandra zAstrI, DaoN. gulAbacandra caudharI, DaoN. rAjArAma jaina, DaoN. rAmaprakAza poddAra, DaoN. nathamala TATiyA Adi ke nAma ullekhanIya haiN| vidvat saMgoSThI meM DaoN. rAmajI rAya, ArA, DaoN. maMjubAlA, DaoN. rAmanareza rAya, DaoN. harikizora siMha, DaoN. anila kumAra divAkara Adi ne bhI apane vicAra rakheM / adhyakSIya vaktavya meM DaoN. cittaraMjana prasAda sinhA ne kahA ki pUre deza meM jitane bhI prAcIna zilAlekha prApta hue haiM unameM se adhikAMza prAkRta bhASA meM likhe hue haiN| isase yaha patA calatA hai ki prAkRta kA prabhAva sarvavyApI thA aura usake bolane tathA samajhane vAle loga tatkAlIna sampUrNa bhArata meM maujUda the| aMta meM sabhI vidvAnoM, zrotAoM, saMvAdadAtAoM evaM sahayogiyoM ko dhanyavAda dete hue sabhA pUrNa huii| vaizAlI meM jagadIzacandra mAthura smRti vyAkhyAnamAlA sampanna 15 apraila 2011 ko prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI meM vaizAlI mahotsava evaM mahAvIra jayaMtI ke avasara para jagadIzacandra mAthura smRti vyAkhyAnamAlA-2011 kA Ayojana saMsthAna sabhAgAra meM kiyA gayA, jisakI adhyakSatA DaoN. harizacandra satyArthI ne kii| vyAkhyAnamAlA kA viSaya thA 'janamAnasa meM bhagavAna mahAvIra kA prabhAva' vyAkhyAnamAlA kA udaghATana zrI esa.ema. rAjU, Ayukta, tirahuta pramaNDala, mujaphpharapura ne bhagavAna mahAvIra ke citra ke samakSa dIpa prajjavalita karake kiyaa| udghATana bhASaNa meM Ayukta ne kahA ki yaha saMsthAna lagabhaga 6 dazaka purAnA hai isakI unnati ke lie eka mAsTara plAna banAne kI dizA meM kAryavAhI kI jaayegii| vyAkhyAnamAlA kA viSaya samasAmayika evaM mahatvapUrNa haiN| bhagavAna mahAvIra ke kAlajayI siddhAMtoM ko apane jIvana meM utArane kI Aja bhI utanI hI AvazyakatA hai jitanI 2600 varSa pahale thii| vyAkhyAnamAlA ko saMbodhita karate hue AcArya gopI lAla amara, naIdillI ne kahA ki saba prANI amana-caina aura sukha-zAMti cAhate haiN| isalie Aja bhI satyAgraha kI AvazyakatA hai kyoMki vastu ke svabhAvaparabhAva kI ghusapaiTha nahIM cltii| pro. pramodakumAra siMha, mujaphpharapura ne kahA ki mahAvIra kA darzana samatA kA darzana hai, yahA~ strI-puruSa, sAdhu-sAdhvI, amIra-garIba, U~ca-nIca Adi kA koI bheda nahIM thaa| yadi hamArA samAja sukha zAMti cAhatA hai to use mahAvIra dvArA Acarita kiye gaye tathA kahe gaye AcAra niyamoM ko apanAnA hI hogaa| samAja meM yaha mahAvIra kA prabhAva hI hai ki hama vaicArika svataMtratA ke sAtha jIvana jI rahe hai / pro. navalakizora prasAda zrIvAstava ne kahA ki krodha, mAna,mAyA aura lobha,ye cAra kaSAyeM hI sArI samasyAoM kI jar3a hai| yadi hama ina para niyaMtraNa kara sake to hamArA jIvana Adarza bana jAyegA, jisase hamArA vartamAna jIvana to sudharegA hI, AgAmI jIvana arthAt paraloka bhI sudhara jaayegaa| arhat vacana, 23 (3), 2011 91

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jambUdvIpa hastinApura meM padhAre 40 videzI skaoNlarsa jambUdvIpa-hastinApura meM 14.06. 11 ko amerikA Adi vibhinna sthAnoM | International Summer School Tor Jain Studies se padhAre lagabhaga 40 videzI skaoNlarsa ne Kone- Jambudweep. Hastinapur on-June 14.2011 pUjya gaNinIpramukha AryikA zrI jJAnamatI Latemty-Gunint Shri Gurumati MataJRArylka ChandmmHEINIST Pressur-ISIS.Delhiemi -DJIGRamlalNRHastinarur mAtAjI ke mukhAravinda se jainadharma meM vijJAna kA adbhuta jJAna prApta kiyaa| isa avasara para sabhI zodhArthiyoM ne jambUdvIpa racanA, terahadvIpa racanA aura tInaloka racanA kA darzana karate hue jainadharma meM bhUmaMDala ke nakze ko jAnane jambUdvIpa meM iMTaranezanala skUla meM virAjita sAdhuoM ke sAtha Ara samajhana kA prayAsa kiyaa| isa | videzI zodhArthiyoM ko adhyayana karAtI pUjya jJAnamatI maataajii| avasara para sabhI videzI skaoNlarsa ne atyanta prabhAvita hokara prAcIna digambara jaina graMthoM meM jainabhUgola ke varNana ko jaanaa| jainadharma meM zodha kArya kara rahe videzI zodhArthiyoM ko bhArata meM AmaMtrita kara jainadharma kA vizeSa jJAna prApta karAne hetu do mAha kA iMTaranezanala samara skUla prativarSa lagAyA jAtA hai| isa varSa lagabhaga 40 videzI skAlarsa isa samara skUla meM bhAga lekara jainadharma ke variSTha vidvAnoM dvArA jainadharma meM vijJAna, paryAvaraNa, samAjazAstra, pUjA paddhati Adi jaise aneka viSayoM para adhyayana kara rahe haiN| isI zrRMkhalA meM jaina bhUgola ko samajhane ke lie samasta zodhArthiyoM ne jambUdvIpa-hastinApura padhArakara pUjya gaNinI zrI jJAnamatI mAtAjI se bahumUlya bAteM siikhiiN| pUjya mAtAjI ne apane lekcara meM vartamAna pRthvI tathA narakaloka, svargaloka evaM sUrya aura candramA Adi grahoM kI avasthiti batAte hue aneka amUlya bAteM btaaii| unhoMne kahA ki jaina rma ke anusAra isa jambUdvIpa meM do sUrya aura do candramA mAne gaye haiM, jo sUrya Aja ugatA hai vaha sUrya dUsare dina nahI ugatA apitu anya eka sUrya dUsare dina prakAza detA hai| isI prakAra candramA kA bhI bhramaNa isa pRthvI para hotA hai| unhoMne kahA ki eka dina jo sUrya bharatakSetra meM AtA hai, vaha dUsare dina airAvata kSetra meM jAtA hai aura isa prakAra airAvata kSetra vAlA sUrya dUsare dina bharatakSetra meM AtA hai| isa kama ke anusAra jainadharma meM do sUrya aura do candramA mAne gaye haiN| unhoMne kahA ki sUrya kI bhramaNa gati eka minaTa meM lagabhaga sAr3he 7 lAkha kimI. mAnI gaI hai aura zAstroM meM sUrya ke vimAna se bhI bar3A candramA kA vimAna batAyA gayA hai| unhoMne trilokasAra graMtha kA AdhAra lete hue kahA ki sUrya meM bAraha hajAra kiraNeM hotI haiM evaM sUrya svayaM svabhAva se garama nahIM hotA apitu usakI kiraNoM meM garmI hotI hai| unhoMne batAyA ki sUrya kA AkAra aE cindrAkAra hai evaM dUsare Adhe hisse meM siddha bhagavAna ke caityAlaya bane hue haiN| vAstava meM yaha sUrya devoM kA vimAna hai, jise lekara devatAgaNa jambUdvIpa, dhAtakIkhaNDa dvIpa Adi meM virAjamAna bhagavantoM kI vaMdanA ke lie pRthvI ke cAroM ora cakkara lagAte haiN| isa avasara para AryikA zrI caMdanAmatI mAtAjI dvArA jainadharma meM SaTkAla parivartana ke viSaya para viziSTa vyAkhyAna pradAna kiyA gayA / isa vyAkhyAna ke mAdhyama se zodhArthiyoM ko pahalA, dUsarA, tIsarA kAla tathA cauthA kAla, jisameM tIrthakara bhagavantoM kA janma hotA hai va vartamAna meM cala rahe paMcamakAla aura Ane vAle 92 __ arhat vacana, 23 (3), 2011

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samaya meM SaSTha kAla jisameM samasta sRSTi kA vinAza hokara punaH nUtana sRSTi kA sRjana hogA, Adi ke bAre meM vistArapUrvaka jAnakArI prApta kii| vizeSarUpa se isa avasara para ailijAbetha TAuna-yU.esa.e. se padhAre jepharI DI. laoNga ne apane zodha ke dvArA jainadharma para AdhArita eka pustaka kA lekhana karake pUjya mAtAjI ke karakamaloM meM samarpita kiyA tathA jainadharma meM anekAMtavAda va kaoNsmolaoNjI para apanA viziSTa vaktavya bhI pradAna kiyaa| kAryakrama kA zubhAraMbha samara skUla saMyojaka DaoN. sugana sI. jaina tathA amerikA se padhAre jaipharI DI. laoNga va jambUdvIpa ke adhyakSa karmayogI bra.ravIndra kumAra jaina dvArA dIpa prajjvalana ke sAtha huaa| punaH adhyakSa mahodaya ne sabhI ke prati svAgata evaM AbhAra prastuta karate hue apanA saMbhASaNa diyaa| kAryakrama kA saMcAlana jIvana prakAza jaina ne kiyA tathA skAlarsa ke lie pUjya mAtAjI ke maMgala pravacanoM kA aMgrejI rUpAntaraNa bra. ku. svAti jaina ne kuzalatApUrvaka sampanna kiyaa| saMsthAna kI ora se isa avasara para padhAre samasta videzI mehamAnoM kA bhAvabhInA svAgata kiyA gayA, sAhitya Adi bhI pradAna kiyA gyaa| - jIvana prakAza jaina, pracAra saMyojaka, jambUdvIpa-hastinApura deza sevA ko samarpita - zahIda gautama jaina smRti sammAna zrI sumataprakAza sudhA jaina ke suputra le. gautama jaina kazmIra ke rAjaurI meM kAlAkoTa thAnA kSetrAntargata 1 navambara 2001 ko oNparezana 'niyAja' ke tahata AtaMkavAdiyoM se lar3ate hue zahIda ho gayA thaa| apane bacapana se hI deza kI sevA karane kA maMsUbA liye yaha naujavAna, hama mahaphUja raha sake isalie svayaM AtaMkiyoM se jA bhir3A aura kaI duzmanoM ko mauta ke ghATa utArakara usane apanA sarvasva mAtRbhUmi ke liye nyauchAvara kara diyA / aise vIra sapUta ko hama zraddhA se namana karate haiN| gautama jaina ne rASTra sevA kA jo kArya kiyA hai vaha avismaraNIya hai, isalie digambara jaina sozala grupa, indaura nagara dvArA rASTrIya stara para deza sevA ke lie utkRSTa kArya karane vAle yogya pAtra kA cayana kara prativarSa zahIda gautama jaina smRti samAroha Ayojita kiyA jAtA hai aura deza sevA ko samarpita vyakti kA sammAna kiyA jAtA hai| aise preraNAspada kAryakramoM ke mAdhyama se deza ke sapUtoM ke prati kRtajJatA vyakta kara samAja meM dezaprema kA jajbA utpanna karane kA uddezya nihita hai| ataH hamArA Apa sabhI se anurodha hai ki vIratA ke kArya karane vAle aise yogya pAtra ke bAre meM hameM jAnakArI bhejakara Apa bhI isa punIta yajJa kA hissA bana sakate haiN| vIratA kA kArya karane vAle kA nAma ... patA phona naM. ... vIratA kArya kI vistRta jAnakArI ............. kArya kSetra .............. pada ......... anya jAnakArI ....... jAnakArI bhejane vAle kA nAma, patA, phona naM. saMparka sUtra manoja bAkalIvAla 9425053841 manoj.jain0720@yahoo.com arhat vacana, 23 (3), 2011

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"prajJA zodha saMsthAna' lokArpita devI ahilyA kI nagarI iMdaura dhArmika, sAmAjika, Arthika dRSTi se sadA samRddha rahI hai| isakI samRddhi ke lie zrImAnoM aura dhImAnoM ne pUrI lagana aura niSThA ke sAtha athaka prayAsa kiye haiN| iMdaura kI khuzahAlI ke pIche anekoM logoM kI soca va sahayoga rahA hai| bAhara ke pravAsiyoM ko satata vikAsa va unnati kA patha dikhalAyA hai| zrI mahAvIra tapobhUmi praNetA yuvA saMta muni zrI prajJAsAgarajI mahArAja kA 2007 meM iMdaura Agamana eka itihAsa bana gyaa| cAturmAsa kI samApti ke pUrva munizrI kI gRhastha jIvana kI jyeSTha bhaginI bA. ba. bahana DaoN. mInA dIdI (jyotiSAcArya) evaM bahanazrI kI ananya sahayogI bA. bra. sAdhanA dIdI ke saMyukta prayAsa se samavazaraNa maMdira ke samIpa kaMcanabAga sAutha tukogaMja meM 'prajJA zodha saMsthAna' banAne kA saMkalpa liyaa| varSa 2007 meM boyA gayA yaha bIja Aja vRkSa banakara zodha kSetra meM saMlagna vidyArthiyoM ke lie ghanI chAyA banane jA rahA hai| isake nIce baiThakara zodhArthI pUjya gurudeva ke AzIrvAda evaM udAramanA logoM ke sahayoga se jaina darzana aura jaina sAhitya ko vizvavyApI banA sakeMge / 'prajJA zodha saMsthAna' ke lokArpaNa ke lie zrI mahAvIra tapobhUmi ujjaina se calakara iMdaura Aye pUjya muni zrI prajJAsAgarajI mahArAja ne kahA katipaya loga hara acche kAma kA virodha karate haiM / virodhiyoM kI vajaha se hara acchA kArya aura acchA hotA calA jAtA hai| prajJA zodha saMsthAna kA bhI kucha logoM ne virodha kiyA paraMtu paMDita zrI ratanalAlajI zAstrI kI satpreraNA va sambala se mInA dIdI ne zrImatI navIna DosI ke samarpaNa ke phalasvarUpa zodha saMsthAna banakara taiyAra ho gyaa| inakA yaha avadAna AgAmI samaya meM samAja ke lie varadAna siddha hogaa| munizrI ne kahA jJAna jIvana kI saccI pUMjI hai jisake pAsa jJAna nahIM vaha dhanavAna hokara bhI vipanna hai| hamAre bacce laukika zikSA ke kSetra meM pratidina naI U~cAIyoM ko chU rahe haiN| maiM cAhatA hU~ ki honahAra pIr3hI apane dharma kI aura darzana kI samRddhi ke lie bhI kucha kareM tAki bhagavAna zrI mahAvIra svAmI kA yaha dharma jana-jana ke mana kA dharma ho sake / 'prajJA zodha saMsthAna' isI dizA meM uThAyA gayA eka kadama hai| hameM ApakA Arthika evaM baccoM kA bauddhika sahayoga cAhie / - zruta paMcamI ke pAvana prasaMga para lokArpita 'prajJA zodha saMsthAna' kA lokArpaNa dinAMka 05.06.11 ko suprasiddha udyogapati zrI navInajI jaina gAjiyAbAda (u.pra.) ke artha saujanya se paMDita zrI ratanalAlajI zAsvI bahanazrI bA.bra. lIlA bahana iMdaura, bA. bra. bahanazrI DaoN. prabhA jaina jabalapura ne pUjya gurudeva kI upasthiti meM rakta varNI sUtra kholakara kiyaa| isa avasara para samAjasevI zrI mANika caMda ajamerA, zrI jayasena jI jaina zrI azoka kAsalIvAla, DaoN. anupama jaina, zrI pavana jaina (durga), zrI sudarzana jaina piNDaraI, bA. bra. saMjaya bhaiyyA jabalapura, zrI mANakacaMdajI pANDyA iMdaura, zrI pappUjI pApar3IvAla iMdaura, samAjasevI zrImAna mANakacaMdajI pANDyA, zrImatI arcanAjI vinoda jaina, siMgApura, zrI azokajI ajamerA, pharIdAbAda, zrI azoka jaina (cAya vAle) kA sammAna kiyA gyaa| kundakunda jJAnapITha kA sadaiva se iMdaura meM akAdamika gatividhiyoM ke prasAra kA Agraha rahA hai evaM jJAnapITha sabhI navAgata gatividhiyoM ko sahayoga detI hai| prajJA zodha saMsthAna ke vikAsa meM sahayoga hetu bra, mInA dIdI ke anurodha para DaoN. anapuma jaina ne pUrNa sahayoga evaM mArgadarzana kA vizvAsa dilAyA tathA jJAnapITha meM padhAre amerikI vidvAna pro. biTanI baumAna sahita svayaM udghATana samAroha meM sammilita hue| prajJA zodha saMsthAna ke lokArpaNa ke avasara para 'tapobhUmi TAimsa' mAsika patrikA kA vimocana kiyA gyaa| sAtha hI tapobhUmi meM Ayojita mahAmastakAbhiSeka 2011 kI U~ parivAra jayapura ke saujanya se pradarzita DIvIDI kA bhI vimocana kiyA gyaa| samAroha meM upasthita samasta gurubhaktoM samAja ke viziSTajanoM kA prajJA zodha saMsthAna dvArA hArdika AbhAra vyakta kiyA gyaa| isa avasara para munizrI 108 prasanna RSijI mahArAja sasaMgha evaM kSu. zrI asIma sAgarajI kA bhI sAnidhya prApta huA / 94 arhat vacana, 23 (3), 2011

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DaoN. anupama jaina sarasvatI alaMkaraNa se sammAnita cAritra cakravartI AcArya zrI zAMtisAgara varSa ke aMtargata digambara jaina mahAsamiti madhyAMcala evaM iMdaura saMbhAga ke tatvAvadhAna meM Ayojita bhavya alaMkaraNa samAroha ke madhya aMtarrASTrIya khyAti prApta vidvAna DaoN. anupama jaina, iMdaura ko jaina gaNita ke kSetra meM kiye gaye utkRSTa anusaMdhAna evaM madhyapradeza ke jaina zAstra bhaNDAroM meM upalabdha pAMDulipiyoM kI khoja, saMrakSaNa evaM sUcIkaraNa tathA iMdaura ke jaina zAstra bhaNDAroM meM saMgRhIta samasta pAMDulipiyoM ke DijiTAijezana kArya hetu sarasvatI alaMkaraNa se sammAnita kiyA gyaa| mahAsamiti kI ora se isa avasara para vaktAoM ne DaoN. jaina ke bahuAyAmI vyaktitva tathA jaina saMskRti ke rASTrIya evaM aMtarrASTrIya stara para pracAra-prasAra hetu kiye jAne vAle prayAsoM kI bhUri-bhUri prazaMsA kii| sammAna ke avasara para madhyAMcala ke adhyakSa zrI surendra bAkalIvAla, maMtrI zrI pravINa pATanI, mahAsamiti ke pUrva rASTrIya adhyakSa zrI azoka bar3ajAtyA, zrI Ara. ke. jaina ( rAnekA iMDasTrIja), zrI pavana jaina, zrI navIna jainagAjiyAbAda tathA sva. zrI sunIla bhopAlI ke parivAra ke sadasyagaNa Adi kaI gaNamAnya vyakti upasthita the| kAryakrama kA sazakta saMcAlana DaoN. saMgItA vinAyakA ne kiyaa| AbhAra zrI jaineza jhAMjharI ne maanaa| samaNI kusumaprajJA jI dvArA anUdita evaM sampAdita 'jItakalpasabhASya' kA saradAra zahara meM vimocana karane ke uparAnta terApaMtha dharmasaMgha ke AcArya zrI mahAzramaNajI ko prathama prati samarpita karate hue DaoN. anupama jaina arhat vacana, 23 (3), 2011 95

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DaoN. cIraMjIlAla bagar3A, kolakAtA nae rASTrIya adhyakSa nirvAcita jaina patrakAroM-saMpAdakoM evam vidvAnoM kA 14 se 16 julAI 2011 ko tIrtharAja zrI sammeda zikharajI kI pAvana dharA para variSTha jainAcArya 108 zrI varddhamAna sAgarajI mahArAja sasaMgha ke maMgala sAnidhya meM tIna divasIya rASTrIya adhivezana sAnanda sampanna huaa| variSTha jaina vidvAna prAcArya narendra prakAzajI phirojAbAda kI adhyakSatA meM sampanna baiThaka meM sarvasammati se DaoN.cIraMjIlAla bagar3A jaina patra saMpAdaka saMgha ke AgAmI tIna varSIya kAryakAla (2011-14) ke lie adhyakSa cune ge| unake nAma kA prastAva DaoN. satya prakAza jaina, dillI ne rakhA jise upasthita sadasyoM ne karatala dhvani ke sAtha sarvasammati se svIkAra kara liyaa| bAda meM DaoN. bagar3A dvArA navIna kAryakAriNI kA gaThana kara ghoSaNA kI gii| 2011-14 hetu navagaThita kAryakAriNI nimnavata hai parAmarzamaNDala prAcArya narendra prakAzajI jaina zrI nIrajajI jaina zrI kapUracaMdajI pATanI zrI ravIndra mAlava kAryakAriNI 1. DaoN. cIraMjIlAla bagar3A, kolakAtA adhyakSa zrI anUpacaMda jaina, eDavokeTa, phirojAbAda kAryAdhyakSa DaoN. bhAgacanda bhAskara, nAgapura upAdhyakSa DaoN.jayakumAra jaina, mujaphpharanagara upAdhyakSa zrI sumata kumAra jaina, sAsanI upAdhyakSa DaoN. satya prakAza jaina, dillI koSAdhyakSa zrI akhila baMsala, jayapura mahAmaMtrI DaoN. mahendra manuja, indaura maMtrI 9. DaoN.rAjIva pracaNDiyA, alIgar3ha saMgaThana maMtrI DaoN.jyoti jaina, khataulI pracAra maMtrI 11. DaoN. phUlacaMda jaina 'premI', vArANasI sadasya . DaoN. zekhara canda jaina, ahamadAbAda sadasya DaoN. milApaDaMDiyA, jayapura sadasya 14. DaoN. vimalA jaina, phirojAbAda sadasya 15. zrI zaileSa kapAr3iyA, sUrata sadasya 16. zrI zAMtinAtha hoTapoTe, hubalI sadasya 17. DaoN. narendra jaina 'bhAratI', sanAvada sadasya 18. zrI ena.ke.jaina, sIe., ajamera sadasya 19. zrIakaleza jaina, ajamera sadasya 20. zrI rameza kAsalIvAla, indaura sadasya 21. DaoN. saMgItA vinAyakA, indaura sadasya arhat vacana, 23 (3),2011

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mata abhimata Ajit ! what a wonderful magnificient place and staff. Surekha Mishra is so charming and endearing, Congratulation and just go doing what you are. May shiradi Sai grant you all that you need for all things, Love - Ranju Matkar 3/A, Maya Apartments, 25/1, Ashoka Road, St. Thomas Town, Bangalore-560084 uttama prabaMdha ke sAtha zreSTha tathA amUlya pustakoM - pAMDulipiyoM kA anupama sNgrh| vaijJAnika pustaka prabadhana zodha kendra meM zodha chAtroM ko adhyayana karate dekha hRdaya praphullita ho utthaa| - sanata kumAra jaina 95-e, brajezvarI eneksa baMgAlI caurAhe ke pAsa, iMdaura samyak jJAna hI jIvana utthAna kA kAraNa hotA hai| pratyeka jIva ko usa jJAna ko prApta karane kA puruSArtha karanA caahie| pustakAlaya isameM acchI bhUmikA adA karate haiN| inake mAdhyama se jIvana meM Atma utthAna kI ora agrasara ho| kundakunda jJAnapITha pustakAlaya bhI bahuta acchA mAdhyama hai| samyak jJAna prApta karane kA / bhavya jIva samyaka jJAna prApta kara Atma kalyANa kareM / 15.05.11 - muni subalasAgara Thanks so much for a wonderful visit. I really enjoyed borrowing the library and meeting people related with Jain community here in Indore I fell fortunate be a part of the life of the centre (Kundakund Jnanapitha) - Dr. Whitney Bauman Florida International Univercity ___1342, Diexal Ave. H. 205, Miami FL (USA) 08.06.11 wbauman @fiu.edu Am amayzed by the unique collection and the Jain's knowledge. - Dr. Deepa Vanjani Prof. of English 20.06.11 P.M.B. Gujrati College, Nasia Road, Indore arhat vacana, 23 (3), 2011

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1. "Experiment on Water-Aura" by Jeoraj Jain The author has relied on Kirlian photography of Aura which is yet not recognised authentic scientifically. As a matter of fact the Aura is not at all any index of the property of any object. Aura is the result of high voltage electric field on the photograph of the object on the film. Once the photograph is taken the contact with the real object is shut. Aura appears in the photograph only if moisture is present and in absence of moisture and also in vacuum, it is not there. Obviously, the Aura is only the impact of high voltage electric field and has nothing to do with any property of the object under study, moreover the electromagnetic waves emanating from the object are so week in comparison to the high voltage field and cannot have any impact and the contact with the object is already shut when aura is photographed. It appears that the author is obsessed with the practice in Swetamber Sthanakvasi sect of taking 'Dhowen' water which contains remnants of food which is definitely the breeding nursery for germs and certainly cannot be better than the water from R.O, U.V, and filtered, in purity, free from all sorts of germs. It is his bias that he wants to prove superiority of 'Dhowen' water by pseudo scientific jargon which people generally do not understand. I challenge if he can get published such article in any international scientific journal. I request you to desist from publishing such articles in the prestigious journal, 'Arhat Vacana' without getting it evaluated by some reputed scientist. arhat vacana ARHAT VACANA 5333 98 p 2. "Adhunika Jiva Vijnana se pare Jaina Jiva Vijnana" by Prabhat Kumar Jain The learned author has tried to prove impact of karmic load from previous life or the Karmanus on the functioning of genes. He has vainly dabbled in chemical structures of chemicals, the nucleotides. He has himself agreed that the functioning of genes is conditioned by ambient environment which is scientifically well established fact and there is nothing new. He has quoted the results of the experiments by the pioneer genetic scientist J. Craig Venter, creating the living cell in laboratory which only refutes any impact of Karmanus and surprisingly the author has not mentioned about the structure of Karmanus and how they act or interact in functioning of genes. The genes and their functioning have been very well researched and documented which satisfies the required scientific scrutiny. The functioning of physical body can all be explained by genetics and is 'terminus techniqu' and there is no need to stretch it further to Karmanus. The vulnerability of the off-springs from the genetic traits of biological parents has nothing to do with the karmic load of the off-spring as it is the result of deeds of the parents only. 23-07-11 S.M. Jain 7-B, Talwandi Commerce College Main Road, Kota-324005 arhata vacana 23 (3), 2011 .

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kundakunda jJAnapITha indaura dvArA prakAzita sAhitya lekhaka kra. pustaka kA nAma 01 jaina dharma kA sarala paricaya 02. bAlabodha jainadharma, pahalA bhAga saMzodhita 03. bAlabodha jainadharma, dUsarA bhAga 04. bAlabodha jainadharma, tIsarA bhAga 05. bAlabodha jainadharma, cauthA bhAga 06. naitika zikSA, prathama bhAga 07. naitika zikSA, dUsarA bhAga 08. naitika zikSA, tIsarA bhAga 09. naitika zikSA, cauthA bhAga 10. naitika zikSA, pAMcavA~ bhAga 11. naitika zikSA, chaThA bhAga 12. naitika zikSA, sAtavAM bhAga 13. The Jain Sanctuaries of the Fortress of Gwalior 14. jaina dharma vizva dharma - paM. balabhadra jaina paM. dayAcanda goyanIya paM. dayAcanda goyalIya paM. dayAcanda goyalIya paM. dayAcanda goyalIya paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI paM. nAthUlAla zAstrI Dr. T.V.G. Shastri paM. nAthUrAma DoMgarIya jaina paM. nAthUrAma zAstrI 15. mUlasaMgha aura usakA prAcIna sAhitya 16. Jain Dharma-Vishwa Dharma 17. amara graMthAlaya indaura meM saMgRhIta pAMDulipiyoM kI sUcI 18. AcArya kundakunda zruta bhaMDAra khajurAho meM saMgRhIta pAMDulipiyoM kI sUcI 19. ma.pra. kA jaina zilpa 20. bhaTTAraka yazakIrti di. jaina sarasvatI bhaMDAra, RSabhadeva (kezariyA jI) meM saMgrahIta pAMDulipiyoM kI sUcI arhat vacana, 23 (3), 2011 Pt. Nathuram Dongariya Jain DaoN. anupama jaina evaM DaoN. mahendra kumAra jaina DaoN. anupama jaina evaM DaoN. mahendra kumAra jaina zrI narezakumAra pAThaka DaoN. anupama jaina evaM DaoN. mahendra kumAra jaina I.S.B.N. mUlya 81-86933-00-x anupalabdha 81-86933-01-8 1.50 81-86933-02-6 1.50 81-86933-03-4 3.00 81-86933-04-2 4.00 81-86933-05-0 4.00 81-86933-06-9 4.00 81-86933-07-7 7.00 81-86933-08-5 6.00 81-86933-09-3 6.00 81-86933-10-7 6.00 81-86933-11-5 6.00 81-86933-12-3 anupalabdha 81-86933-13-1 12.00 81-86933-14-x 70.00 81-86933-15-8 20.00 81-86933-16-6 anupalabdha 81-86933-17-4 anupalabdha 81-86933-18-2 300.00 81-86933-19-0 anupalabdha 99

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21. jainAcAra vijJAna muni sunIlasAgara 81-86933-20-4 anupalabdha 22. samIcIna sArvadharma sopAna paM. nAthUrAma DoMgarIya jaina 81-86933-21-4 20.00 23. An Introduction to Pt. Balbhadra Jain 81-86933-22-0 100.00 Jainism and its Culture 24. Ahimsa : The Ultimate Dr. N.P. Jain 81-86933-23-9 anupalabdha Winner 25. jIvana kyA hai ? DaoN. anila kumAra jaina 81-86933-24- 7 50.00 26. videzI saMgrahAlayoM meM bhArata kI zrI nareza kumAra pAThaka 81-86933-25-5 50.00 jaina mUrtiyA~ 27. Mathematical Contents Prof. L.C. Jain 81-86933-26-3 3000.00 of Digambara Jaina 81-86933-27-1 Per Set Texts of Karnanuyoga Group, Vol.-1& Vol. -2 28. jaina saMskRta sAhitya meM DaoN. saMskRti rA~vakA 81-86933-28-x anupalabdha zrI kRSNa carita eka adhyayana 29. adhyAtma se samRddhi, pro. pArasamala agravAla 81-86933-29-8 100.00 svAsthya evaM zAnti 30. tatvadezanA AcArya vizuddhasAgara 81-86933-30-7 anupalabdha 31. vyAvahArika gItA pro. prabhu nArAyaNa mizra 81-86933-31-x anupalabdha 32. nijAnanda zatakam AcArya yogIndrasAgara 81-86933-32-8 10.00 33. kaliyuga kA krandana AcArya yogIndrasAgara 81-86933-33-6 10.00 34. anupama zatakam AcArya yogIndrasAgara 81-86933-36-4 10.00 35. saMbodhana zatakam AcArya yogIndrasAgara 81-86933-35-2 10.00 36. svarNa zatakam AcArya yogIndrasAgara 81-86933-36-0 10.00 37. muktikAMtA zatakam AcArya yogIndrasAgara 81-86933-37-9 10.00 38. dharma zatakam AcArya yogIndrasAgara 81-86933-38-7 10.00 39. svarUpa-saMbodhana parizIlana vimarza AcArya vizuddhasAgara 81-86933-39-5 svAdhyAya (saMgoSThI kI AkhyA) 40. iMdaura graMthAvalI bhAga -1 DaoN. anupama jaina evaM prakAzanAdhIna bra. anila jaina zAstrI noTa : pUrva ke sabhI sUcI patrA radda kiye jAte haiN| mUlya parivartanIya haiN| prApti samparka : prabandhaka-kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, tukogaMja, indaura - 452001 100 arhat vacana, 23 (3), 2011

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hamAre naye prakAzana - 2011 vyAvahArika gItA svarNa zatakam vyAvahArika gItA DaoN. prabhunArAyaNa mizra 81-86933-31-x svarNazatakam AcArya yogIndra sAgara 'sAgara' 81-86933-36-0 nijAnaMda zatakam muktikAMtA rAtakam nijAnandazatakam AcArya yogIndrasAgara 'sAgara' 81-86933-32-8 muktikAMtAzatakama AcArya yogIndrasAgara 'sAgara' 81-86933-37-9 dharma zatakam kaliyuga kaliyuga kA krandana AcArya yogIndrasAgara 'sAgara' 81-86933-33-6 dharmazatakam AcArya yogIndrasAgara 'sAgara' 81-86933-38-7 kA anupama rAtakam svarUpa-sambodhana parizIlana vimarza anupama zatakam AcArya yogIndrasAgara 'sAgara' 81-86933-34-4 svarUpa-sambodhana parizIlana vimarza (saMgoSThI kI AkhyA) preraNA - AcArya vizuddhasAgara 81-86933-39-5 saMbodhana rAtakam inkArakhAnyAvAlI saMbodhana zatakam AcArya yogIndrasAgara 'sAgara' 81-86933-35-2 iMdaura graMthAvalI bhAga-1 DaoN. anupama jaina evaM bra. anila jaina zAstrI (prakAzanAdhIna)

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RNINo.:50199/88 I.S.S.N. 0971- 9024 varSa-23, aMka-3,julAI-sitambara 2011 anukrama / INDEX sampAdakIya - ma.pra. ke jaina zAstra bhaMDAroM kA sUcIkaraNa anupama jaina, indaura lekha / ARTICLES anuzAsana evaM ziSTAcAra, AcArya vidyAnandamuni, dillI di.jaina muni/AryikA kA vaMdana AryikA candanAmatI, hastinApura bhASA vijJAna nArAyaNalAla kachArA, udayapura sUkSma se sAkSAtkAra jatanalAla rAmapuriyA, kolakAtA tIrthoM ke pIche kyA hai? 0 sUrajamala bobarA, indaura gvAliyara durga eka jaina tIrtha jayA jaina, gvAliyara Symbolism in Jain Literature Anupam Jain, Indore Are Grddhapiccha, Umasvami and Umasvati one person? DR.S. Shah, Pune Ancient Indian Astronomy and Mathematics OD.S. Hooda, Raghogarh fequit / Short Notes jaina dharma darzana : jIvana jIne kI kalA uSA rAnI zarmA, bharatapura aMtarapIr3A kI apIla -sureza bAphanA Adi vidvadvarya DaoN. pannAlAla jI sAhityAcArya D bhAgacandra jaina 'bhAgendu', damoha gatividhiyA~ mata abhimata kundakunda jJAnapITha, indaura rajata jayaMtI varSa 18-10-2011 se 17-10-2012 kAryakramoM kI vistRta ghoSaNA agale aMka meM S.Sugan/0930 212 55 94