Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/012017/1

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ASPECTS OF JAINOLOGY VOL.DO PT.DALSUKHBHAI MALVANIA FELICITATION VOLUME I EDITORS Prof. M.A.DHAKY Prof. SAGARMAL JAIN P. V. RESEARCH INSTITUTE Varanasi-5 Jain Education Intemational

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Aspects of Jainology : Vol. III PT. DALSUKH BHAI MALVANIA FELICITATION VOLUME I Editors: PROF. M. A. DHAKY PROF. SAGARMAL JAIN INDDRUMD<.01 -zuk-- Dr wir VARANASI-3 P. V. RESEARCH INSTITUTE VARANASI-5

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Published by P. V. Research Institute I. T. I. Road, (Karaundi) B. H. U. Varanasi-5 Phone: 311462 Ist Edition 1991 Price : Rs. 250/ Printed by Ratna Printing Works Kamaccha, Varanasi Divine Printers B 13/44, Sonarpura, Varanasi

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jaina vidyA ke AyAma: granthAGka 3 paM0 dalasukhabhAI mAlavaNiyA abhinandana grantha / sampAdaka pro0 madhusUdana DhAkI pro0 sAgaramala jaina vArANasI-5 pArzvanAtha vidyAzrama zodha saMsthAna vArANasI-5

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prakAzaka : pArzvanAtha vidyAzrama zodha saMsthAna AI0TI0AI0 roDa, (karauMdI) bI0eca0yU0 vArANasI-5 phona : 311462 prathama saMskaraNa : 1991 mUlya : ru0 250/ mudraka : ratnA prinTiga varsa kamacchA, vArANasI DivAina priMTarsa bI 13/44, sonArapurA, vArANasI

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prakAzakIya samprati jaina vidyA ke mUrdhanya manISiyoM meM paM0 dalasukhabhAI mAlavaNiyA agragaNya haiN| vartamAna yuga meM unake samakakSa jaina Agama tathA jaina darzana kA dUsarA vidvAn dRSTigata hI nahIM hotA hai / paM0 dalasukha bhAI nirbhIka, spaSTa vicAraka haiM, ve sAMpradAyika AgrahoM se Upara uThakara jo satya hotA hai use niHsaMkoca bhAva se kahane kI himmata rakhate haiN| yahI kAraNa hai ki paramparAvAdI unakI vidvattA ko svIkAra karate hue bhI unase katarAte haiN| unake vicAroM meM spaSTatA aura satyAnveSaNazIlatA ke spaSTa darzana hote haiN| unake vyaktitva kA dUsarA sabase bar3A guNa yaha hai ki ve nizchala vyaktitva ke dhanI haiN| gRhastha hote hue bhI unakA jIvana sAdhupuruSa ke samAna hI hai / chala-chadma aura ahaMkAra unako sparza bhI nahIM kara pAte haiN| kathanI aura karanI kI ekarUpatA bhI unakI apanI viziSTatA hai| dhana kA lobha unheM bilkula nahIM rhaa| apane jIvana ke prAraMbhika kAla meM bhI unhoMne jaina vidyA ke adhyayana kA avasara mile, guru sevA kA avasara mile-yaha socakara bambaI kI 150 20 pratimAha kI Aya kA parityAga kara banArasa meM paM0 sukhalAla jI ke samIpa mAtra 35 ru0 pratimAha kI naukarI ko svIkAra kara liyaa| aise aneka avasara Aye jaba Apa Arthika upalabdhiyoM kI upekSA kara diye| pArzvanAtha vidyAzrama kI saMcAlaka samiti ne unake lie 1000 ru0 pratimAha mAnadeya kA nirNaya liyA / paM0 jI ne samiti ke usa prastAva ko yaha kahakara asvIkAra kara diyA ki vidyAzrama merI apanI saMsthA hai / kyA koI vyakti apanI hI saMsthA se kucha svIkAra kara sakatA hai ? vidyAzrama ke mArgadarzaka ke rUpa meM ve aneka bAra saMsthAna meM padhAre kintu kabhI mArga-vyaya kI apekSA bhI nahIM kii| vidvattA ke sAtha nirbhIkatA, nirahaMkAratA aura nispRhatA kA suyoga durlabha hI hotA hai kintu paM0 jI ke jIvana meM use hama pratidina anubhava kara sakate haiN| paM0 dalasukhabhAI mAlavaNiyAjI pArzvanAtha vidyAzrama zodha saMsthAna ke prArambha se hI jur3e rahe isake vikAsa meM unakA mahattvapUrNa yogadAna rahA hai| apane dvArA sthApita aura saMcAlita jaina saMskRti saMzodhana maNDala kA samasta sAhitya, usake prakAzana aura usakI samasta sampatti ko sahajabhAva se vidyAzrama ko pradAna kara diyaa| isI prakAra paM0 sukhalAla jI dvArA sthApita nyAsa kI, jisake nyAsI Apa bhI haiM, sampUrNa avaziSTa sampatti Apane vidyAzrama ko pradAna kara dii| unake isa mahAn vyaktitva se prerita hokara hI pArzvanAtha vidyAzrama zodha saMsthAna ne unake rASTrapati dvArA sammAnita hone para unakA abhinandana kiyaa| usI avasara para unake sammAna meM eka abhinandana grantha ke prakAzana kI yojanA banAI gaI aura usa abhinandana grantha hetu vidvAnoM se lekha AmaMtrita kiye gye| hameM yaha sUcita karate hue prasannatA hotI hai ki vidvAnoM ne paM0 jI ke vyaktitva ke prati apanI ananya AsthA ke kAraNa apane-apane lekha zIghra hI preSita kara diye| yadyapi hameM lekha tatkAla hI prApta ho gaye kintu unheM sampAdita kara mudrita karavAne meM paryApta vilamba huaa| aMgrejI vibhAga ke hamAre saMpAdaka jaina vidyA ke labdha pratiSTha vidvAn pro0 madhusUdana DhAkI ne atyanta satarkatA aura prAmaNikatA

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pUrvaka kArya kiyA hai| sampAdana evaM presa ke phalasvarUpa pratyAzita-apratyAzita rUpa se vilamba hotA hI rahA / paM. jI ke abhinandana grantha hetu hameM jitane lekha prApta hue haiM ve sabhI abhI taka sampAdita bhI nahIM ho pAye haiM tathA gujarAtI lekhoM ke mudraNa kI vyavasthA meM bhI vArANasI meM kaThinAI ho rahI hai| isalie hamane yaha nirNaya liyA ki jitanI sAmagrI mudrita ho cukI hai use isa abhinandana grantha ke prathama khaNDa ke rUpa meM prakAzita kara diyA jAya aura zeSa sAmagrI ko dUsare khaNDa meM prakAzita kiyA jAyegA / hameM nizcaya hI yaha duHkha hai ki itane lambe aMtarAla ke pazcAt bhI sampUrNa sAmagrI ko eka sAtha prakAzita nahIM kara pA rahe haiM, kintu jo aMza mudrita ho cukA hai vaha vidvAnoM ko upalabdha ho sake yaha socakara hamane ise apUrNa rUpa meM prakAzita karane kA nirNaya liyA hai / hindI aura aMgrejI lekhoM kA mudraNa sAtha-sAtha cala sake isalie hameM hindI khaNDa aura aMgrejI khaNDa ke pRSThoM kI saMkhyA bhI pRthak-pRthak rakhanI par3I hai| pro0 DhAkI ne isake aMgrejI vibhAga kA saMpAdana atyanta satarkatA evaM zramapUrvaka kiyA hai| vartamAna yuga meM saMpAdana meM itanI satarkatA rakhane vAle aura zrama karane vAle durlabha hI haiN| pro0 DhAkI ne isa dAyitva kA jitanI prAmANikatA se nirvAha kiyA hai usake lie hamAre pAsa unake prati AbhAra vyakta karane ke atirikta anya koI vikalpa nahIM hai| grantha ke hindI khaNDa ke saMpAdana tathA mudraNa Adi kA bhAra saMsthAna ke nidezaka DA0 sAgaramala jaina ne vahana kiyA etadartha hama unake prati bhI AbhAra prakaTa karate haiM / prUpha saMzodhana meM DA0 sAgaramala jaina ke atirikta DA0 aruNa pratApa siMha, DA0 azoka kumAra siMha, DA0 zivaprasAda, DA0 indrezacandra siMha, zrI maheza jI kA bhI sahayoga prApta huA hai| ve sabhI dhanyavAda ke pAtra haiN| pro0 DhAkI ne aMgrejI vibhAga ke aMtima prUpha ko dekhakara isake prAmANika mudraNa meM vizeSa sahayoga pradAna kiyA hai ataH hama punaH unheM dhanyavAda dete haiM / isa grantha ke hindI aura aMgrejI khaNDoM kA mudraNa ratnA priMTiMga presa aura DivAina priMTarsa ne sampanna kiyaa| ataH hama ina mudraNAlayoM ke vyavasthApakoM ke prati bhI AbhAra prakaTa karate haiN| anta meM hama una sabhI ke AbhArI haiM jo isa grantha ke prakAzana meM parokSa yA pratyakSa sahabhAgI bane haiM vizeSa rUpa se una sabhI vidvajjanoM ke jinake Alekha isameM samAhita kiye gaye haiN| yaha unake hI zrama kA phala hai ki grantha kA AkAra prApta kara skaa| anta meM hama pUjya paMDita jI ke caraNoM meM praNAma karate hue unheM yaha grantha samarpita karate hai| bhUpendra nAtha jaina saciva pArzvanAtha vidyAzrama zodha saMsthAna AI0 TI0 AI0 roDa, vArANasI-5

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CONTENTS paM0 dalasukhabhAI mAlavaNiyA : vyaktitva evaM kRtitva hindI khaNDa 86 105 118 137 DA0 ke0 Ara0 candra-AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA ___ vizleSaNa evaM unakI pUrvAparatA kA prazna pro0 sAgaramala jaina ---antakRddazA kI viSaya vastu : eka punarvicAra muni zrI kanhaiyAlAlajI--caMdraprajJapti aura sUryaprajJapti kA paryavekSaNa DA0 sudarzana lAla jaina--aMga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana pro0 bhAgacandra jaina bhAskara-zramaNa jJAna-mImAMsA DA0 zivaprasAda-bRhadgaccha kA saMkSipta itihAsa DA0 kAjI aMjuma saiphI-nATyadarpaNa para abhinavabhAratI kA prabhAva DA0 anupama jaina evaM DA0 surezacanda agravAla-SaTtriMzikA yA SaTtriMzatikA : eka adhyayana DA0 mArutinandana prasAda tivArI evaM DA0 kamalagiri-vimalasUri kRta paumacariya meM pratimAvijJAna paraka sAmagrI - DA0 mArutinandana tivArI evaM DA0 kamalagiri-jainatantra sAdhanA meM sarasvatI DA0 aravinda kumAra siMha-cintAmaNi pArzvanAtha mandira ke tIna jaina pratimA-lekha pramoda kumAra trivedI -gujarAta se prApta kucha mahattvapUrNa jaina pratimAyeM DA0 ravizaMkara mizra-kAlidAsa kI racanAoM meM ahiMsA kI avadhAraNA DA0 nandalAla jaina-ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna DA0 zivaprasAda - saMDeragaccha kA itihAsa DA0 aruNa pratApa siMha-sUtrakRtAMga meM varNita kucha RSiyoM kI pahacAna DA0 dazaratha goMDa-RSibhASita aura pAlijAtaka meM pratyeka buddha kI avadhAraNA DA0 zivaprasAda--Agamika gaccha/prAcIna tristutika gaccha kA itihAsa 148 158 17ra 174 178 184 194 218 227 240

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( 8 ) English Section 1. Collette Caillat ---The Rules Concerning Speech (Bhasa) in the Ayaranga and Dasaveyaliya Suttas 2. Prof. K. R. Norman -- Uttarajjhayana Sutta XIV : Usuyarijan 3. B. K. Khadabadi-Reflections on the Jaina Exegetical Literature 4. Nalini Balbira - Tirthamkaras of the Future 5. C. S. Upasak-The Isibhasiyai and Pali Buddhist Texts - A Study 6. Prof. Lallanji Gopal-Asila Devel in Isibhasiyai 7. Alex Wayman-Asrava : How does it flow? 8. Dr. J. C. Sikdar--Concept of Jiva (Soul) in Jaina Philosophy 9. Prof. M. A. Dhaky -Nataputta in Early Nirgraniha Literature 10. Prof. T. G. Kalghatgi--The Concept of Mind in Jainism 125 11. Prof. M. A. Dhaky; Prof. S. M. Jain-A Propos of the Botika Sect 131 12. Dr. Y. S. Shastri-Reconciliation of Buddhist and Vedantic Notion of Self 140 13. El. Franco--Paurandara Sutra 153 14, D. D. Daye-- On the translation of the Basic Nysya Terms: Paksa, Hetu and Dsstanta 164 15. Joharimal Parikh-Philosophy of Acaranga Sutra 174 16. Prof. M. A. Dhaky-The Date of Kundakundacarya 187

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paM. dalasukha bhAI mAlavaNiyA

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paM0 dalasukha mAlavaNiyA : vyaktitva evaM kRtitva -paM0 ratilAla desAI --anu0 DaoN0 zivaprasAda; DaoN0 azoka siMha satya ke jijJAsu vyakti kA vidvattA svayameva varaNa kara letI hai| aisA vyakti jJAnopAsanA kI kisI bhI dizA meM agrasara hokara usa kSetra athavA viSaya kA sarvazreSTha vidvAn bana jAtA hai| aise vyakti ko kisI bhI vidyAlaya athavA vizvavidyAlaya kI kisI bhI upAdhi kI koI AvazyakatA nahIM hotI hai / isa zreNI ke vidyAvilAsiyoM meM paM0 sukhalAla saMghavI, paM0 becaradAsa dozI, mahApaMDita rAhula sAMkRtyAyana, muni jinavijaya jI, muni zrI puNyavijaya jI, paM0 dalasukhabhAI mAlavaNiyA Adi ke nAma bar3e Adara pUrvaka liye jA sakate haiN| guNa grAhyatA tathA satyAnveSI gahana sAhityopAsanA ina donoM dRSTiyoM se paM0 dalasukha bhAI kA jIvana eka Adarza vidyA puruSa kA jIvana rahA hai| unheM ye sadguNa apane pUjya guru paM0 sukhalAla saMghavI aura paM0 becaradAsa dozI se virAsata meM mile haiM / baMgAla saMskRta pariSada, kalakattA se unhoMne jaina darzana meM nyAyatIrtha kI upAdhi prApta kii| yahI unakI prathama aura antima upAdhi hai / inhoMne sampUrNa jaina Agama sAhitya, jaina dArzanika sAhitya, bauddha darzana aura sAhitya evaM anya bhAratIya darzanoM kA sarvAMgINa adhyayana evaM saMzodhana kara vidyopAsanA ke prati niSThA kA eka anUThA Adarza upasthita kiyA hai| zrI dalasukhabhAI kA janma gujarAta (saurASTra) ke jhAlAvAr3a jilAntargata sAyalA nAmaka grAma meM 22-7-1910 ko eka nirdhana vaNika parivAra meM huA thaa| inake pitA kA nAma DAhyAbhAI aura mAtA kA nAma pArvatI bahana thaa| dalasukhabhAI apane mAtA-pitA kI jyeSTha santAna hai / parivAra meM 3 choTe bhAI aura eka bahana bhI thii| pitA zrI DAhyAbhAI kI gAMva meM hI eka choTI sI paMsArI kI dukAna thii| jisase sAta prANiyoM ke isa parivAra kA kisI prakAra nirvAha hotA thA / jaba dalasukhabhAI kI umra 10 varSa kI thI, inake pitA kA Akasmika nidhana ho gyaa| nirdhanatA kI vibhISikA se grasta yaha parivAra isa bhISaNa daivI ApadA se bikhara gayA aura dalasukhabhAI apane bhAiyoM ke sAtha surendranagara ke anAthAzrama meM zaraNa lene ko bAdhya ho gye| inakI prArambhika zikSA-dIkSA yahIM sampanna huii| yahIM Apane aMgrejI bhASA kA abhyAsa kiyA aura avakAza ke kSaNoM meM yahA~ ke pustakAlaya kA sadupayoga karate huye apane jJAna ko abhivRddha karate rhe| isa anAthAzrama meM dalasukhabhAI ne sAta varSa vyatIta kiye| isI samaya zrI sthAnakavAsI jaina kAnphrensa dvArA jaina gRhastha paMDitoM ko taiyAra karane hetu eka TreniMga kAleja kI bIkAnera meM sthApanA kI gyii| jayapura nivAsI durlabha jI tribhuvana dAsa jhaverI isa kAleja ke saMsthApaka aura saMcAlaka the / isa kAleja meM praveza lene vAle vidyArthiyoM ko yahA~ niyamita rUpa se tIna varSa taka rahanA anivArya thaa| unheM na kevala adhyayana

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( 10 ) balki yahA~ ke anya kAryoM ko bhI sampAdita karanA hotA thA / isake badale unake liye mAsika vetana niyata thA / dalasukhabhAI ke sAMsArika pakSa ke cAcA muni zrI maganalAla jI ne unheM isa kAleja meM praveza dilAne kA nizcaya kiyA, parantu dalasukhabhAI ke pAsa bIkAnera pahu~cane ke liye mArgavyaya bhI na thA / sthAnIya maMDala ne mArgavyaya kA prabandha kiyA aura antatogatvA dalasukhabhAI ne isa kAleja meM praviSTa hokara jaina vidyA kA adhyayana prArambha kara diyA / bIkAnera meM isa samaya eka jaina pAThazAlA bhI thI, jisakA saMcAlana zrI bhairodAna seThiyA dvArA hotA thA / isa pAThazAlA meM jaina paMDitoM dvArA adhyApana kArya sampanna hotA thA, jisakA lAbha TreniMga kAleja ke vidyArthiyoM ko bhI milatA rahA / isa kAleja ke chAtroM ko prAyaH jahA~-jahA~ muni Thaharate, unake pAsa bhI jAkara adhyayana karanA hotA thA, isIlie isa kAleja ko TreniMga kAleja ke sthAna para TraiveliMga kAleja bhI kahA jAtA rahA / san 1928-29 meM dalasukhabhAI jayapura Aye aura yahA~ TreniMga kAleja meM abhyAsa kiyA / san 1929-30 meM ye jaina gurukula, byAvara meM praviSTa hue / zatAvadhAnI muni zrI ratnacanda jI mahArAja sthAnakavAsI jaina samAja ke ati prabhAvazAlI evaM vidvAn muni the / unakA 1930 kA cAturmAsa kaccha prAnta ke aMjAra nAmaka sthAna meM huA / jaina gurukula kI ora se zrI dalasukha bhAI tathA kucha anya chAtra muni jI ke pAsa adhyayanArtha gaye aura vahA~ jaina sAhitya kA gambhIra adhyayana kiyA / cAturmAsa kI samApti para chAtragaNa punaH byAvara vApasa A gaye / san 1931 meM dalasukhabhAI ne baMgAla saMskRta pariSada, kalakattA se nyAyatIrtha kI parIkSA uttIrNa kI / isI varSa inheM jaina gurukula, byAvara kI ora se jaina darzana vizArada kI upAdhi se sammAnita kiyA gayA / isa prakAra bIkAnera, jayapura aura vyAvara meM dalasukhabhAI ne 4 varSa vyatIta kiye| ina varSoM meM unhoMne saMskRta, prAkRta bhASAoM tathA dharmagranthoM kA gahana adhyayana kara inameM nipuNatA prApta kara lI / dUradarzI zrI durlabha jI tribhuvanadAsa jhaverI inakI kuzAgrabuddhi se atyanta prabhAvita the| unhoMne dalasukhabhAI ko zrI zAMtilAla vanamAlI seTha ke sAtha ahamadAbAda meM paM0 becaradAsa jI dozI ke pAsa adhyayanArtha bheja diyaa| paM0 becaradAsa jI dozI jaina Agama sAhitya aura prAkRta vidyA ke zIrSastha vidvAn the / aitihAsika dRSTi se AgamoM ko samajhane-samajhAne kI unakI apanI maulika dRSTi tathA paMtha evaM durAgrahoM se dUra rahate hue satyAnveSaNa karanA unakI vizeSatA thI, jisakA prabhAva dalasukhabhAI para bhI pdd'aa| ahamadAbAda meM hI dalasukhabhAI prajJAcakSu paM0 sukhalAla jI saMghavI ke samparka meM bhI Aye / 1932 meM paM0 becaradAsa jI apanI rASTrIya bhAvanAoM ke kAraNa kArAgAra meM DAla diye gaye aura dalasukhabhAI bhI apanA adhyayana pUrNa kara vApasa jayapura lauTa Aye / 1932 meM hI seTha zrI durlabha jI jhaverI kI preraNA aura sahAyatA se dalasukha bhAI aura zAMtibhAI zAMti niketana pahu~ce aura vahA~ vidhuzekhara bhaTTAcArya jaise Adarza zikSaka ke pAsa bauddhadarzana aura pAli bhASA kA abhyAsa kiyaa| zAMti niketana meM isa samaya jaina vidyA ke mahAn tapasvI, dhyeyaniSTha tathA jaina Agama sAhitya evaM prAkRta bhASA ke marmajJa AcArya

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( 11 ) zrI jinavijaya jI virAjamAna the| jinase ina donoM logoM ne prAkRta bhASA aura jaina AgamoM kA gahana abhyAsa kiyaa| zAMti niketana meM gurudeva ravIndranAtha Taigora ke vizva vAtsalya ke vAtAvaraNa meM rahate hue dalasukha bhAI ko apanA sarvAMgINa vikAsa karane kA zreSThatama avasara milA, jisakA inhoMne bharapUra lAbha uThAyA / 1934 I0 meM vidyAbhyAsa pUrNa kara zrI dalasukha bhAI ne zAMtiniketana chor3a diyaa| isa prakAra ina 14 varSoM meM - 7 varSa anAthAzrama meM tathA 7 varSa, bIkAnera, jayapura, byAvara aura zAMti niketana meM vyatIta kara dalasukha bhAI anAthAzrama ke eka vidyArthI se eka jaina vidvAn ke rUpa meM pratiSThita hue / isI adhyayana kAla ke daurAna san 1932 meM dalasukhabhAI kA vivAha 22 varSa kI avasthA meM suzrI mathurA bahana (mathurA gaurI) ke sAtha sampanna huA / vivAha ho jAne evaM vidyAdhyayana pUrNa hone para dalasukhabhAI san 1934 meM bambaI meM sthAnakavAsI jaina kAnphra ensa ke mukha-patra jaina prakAza ke sAtha saMbaddha ho gaye / vahA~ inheM 40 rupayA pratimAha vetana milatA thA aura lagabhaga itanI hI rAzi unheM prAiveTa TyUzana se mila jAtI thI / yadyapi unheM Arthika dRSTi se koI kaThinAI na thI, parantu adhyayanazIla dalasukha bhAI kA mana ina kAryoM meM nahIM lagA aura aisA koI avasara nahIM mila rahA thA, jisameM inakI asIma pratibhA kA upayoga ho sake / 1936 I0 meM prajJAcakSu paM0 sukhalAla jI saMghavI kA banArasa se bambaI meM padhAranA huA / dalasukha bhAI unase mile, aura apane mana kI bAta kahI / paMDita jI ne unheM vArANasI Ane kI salAha dI, jise svIkAra kara ve tatkAla yahA~ pahu~ca gaye / yahA~ unhoMne paMDita jI ke liye grantha vAcaka kA kArya kiyA aura vetana nirdhArita huA 35 rupayA mahInA / 80 rupaye mahIne kI Aya chor3akara kevala 35 rupaye mahIne kI naukarI saharSa svIkAra karanA dalasukha bhAI mAlavaNiyA jaise niHspRha, nirlobhI evaM vidyArasika vyakti ke liye hI saMbhava thA / paM0 sukhalAla saMghavI eka mahAn vidyA sAdhaka the / pUrvAgraha, sAmpradAyika kaTTaratA, aMdhazraddhA Adi se pUrNatayA mukta satyAnveSI prakRti ke vidvAn the aura isI prakAra kI vicAradhArA vAle logoM ko pasanda karate the / dalasukha bhAI unakI isa prakRti ke atyanta anukUla nikale / yogya guru ko yogya ziSya kI talAza thI, jo unheM aba mila gayA / dhIre-dhIre dalasukha bhAI se unakA sambandha ziSya se mitra aura anta meM pitA-putra ke rUpa meM pariNata ho gayA / paMDita sukhalAla jI ke pAsa grantha vAcaka ke rUpa meM dalasukha bhAI ko aneka dharma granthoM ke par3hane kA avasara milA, isase unakI pratibhA meM nikhAra AtA gayA / inhoMne paMDita jI ke sAtha kaI jaTila graMthoM kA saMpAdana-saMzodhana kiyA tathA svataMtra rUpa se granthoM ke sampAdana kA kArya bhI prArambha kiyA / pramANa mImAMsA ke saMzodhana-saMpAdana hetu paMDita jI kA muni kAMtivijaya jI aura puNya vijaya jI se paricaya huA jisakA lAbha dalasukhabhAI ko milA / 1944 meM paM0 sukhalAla jI jaba kAzI hindU vidyAlaya se sevAnivRtta hue to dalasukhabhAI unake sthAna para jaina ceyara para prophesara niyukta hue / vizvavidyAlaya ke tatkAlIna kulapati DA0 rAdhAkRSNan yuvA vidvAn dalasukha bhAI se atyanta prabhAvita the / dalasukha bhAI ke pAsa

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( 12 ) deza-videza se aneka vidvAn-chAtra Ate aura apanI jijJAsA zAnta krte| inake vidvattA kA lAbha na kevala deza ke vidvAn evaM chAtra lete balki jApAna, barmA Adi ke vidvAn bhI Ate aura inase vibhinna viSayoM para carcA karate / jahA~ dalasukha bhAI eka ora itane uccakoTi ke vidvAn the dUsarI ora inako jJAna prApta karane kI sadaiva lAlasA banI rahatI, eka choTe se bAlaka se bhI jJAna lene meM inheM koI saMkoca na hotaa| __ muni zrI puNya vijaya jI kI preraNA aura rASTraratna DA0 rAjendra prasAda ke prayAsa se dillI meM prAkRta sosAiTI kI sthApanA huI / dalasukha bhAI isake maMtrI niyukta huye| 1952 meM isa sosAiTI dvArA yogyatama vidvAnoM ke saMpAdakatva meM aneka durlabha aura mahattvapUrNa granthoM kA prakAzana haa| 1957 meM muni zrI puNyavijaya jI kI preraNA se ahamadAbAda meM zrI kastUra bhAI lAlabhAI dvArA lAlabhAI dalapata bhAI bhAratIya saMskRti vidyAmaMdira kI sthApanA kI gyii| kastUra bhAI prAkRta TeksTa sosAiTI ke sadasyoM meM se the aura usI samaya se dalasukha bhAI kI yogyatA se paricita the / ataH unhoMne dalasukha bhAI ko ahamadAbAda Ane kA nimantraNa diyaa| jise svIkAra kara dalasukha bhAI ahamadAbAda gaye aura vahA~ navIna saMsthAna ke nidezaka pada ko suzobhita kiyA aura 1976 I0 taka sevA nivRta hone ke samaya taka isa pada para bane rhe| inakA vaivAhika jIvana sAdA aura sukhI thaa| mathurA bena aura dalasukhabhAI zAMtasvabhAva. sarala. ekAntapriya aura madabhASI the| Apasa meM itanA acchA sAmaJjasya thA ki kaLa na kacha gaveSaNA meM lage rahane ke kAraNa jyAdA bAta na karane para bhI ve nArAja nahIM hotii| durbhAgyavaza inako DAyabiTIz2a (madhumeha) kI bimArI laga gaI aura janavarI san 1965 meM inakA Akasmika dehAnta ho gyaa| zrI dalasukhabhAI ke sukhI jIvana ke Upara yaha eka prakAra kA vajrapAta thaa| gauravazAlI, zAnta aura svastha prakRti dalasukhabhAI ne isa Apatti ko samabhAva pUrvaka sahana kiyaa| parantu yaha chipA ghAva kisI-kisI prasaMga meM vANI kA rUpa grahaNa kara letA thaa| mathurA bahana ke dehAvasAna ke ekAdha varSa ke bAda sanmatipITha AgarA se prakAzita dasa apane grantha 'Agama yuga kA jaina darzana' ko apanI patnI ko samarpita karate hue kisI karuNa rasa ke kavi kI bhA~ti likhA-priya patnI mathurA gaurI ko, jinhoMne liyA kucha nahIM, diyA hI diyA hai| dalasukhabhAI ke ekamAtra santAna bhAI rameza jI haiN| rameza bhAI ke putra-putrI ke bIca hI Apa khelate haiN| saMsthAna ke nidezaka ke rUpa meM dalasukha bhAI ne na kevala jaina vidyA kI apratima sevA kI hai balki saMsthAna ko unnati ke aise zikhara para baiThA diyA ki usakA nAma vizva bhara meM phaila gyaa| yahA~ deza-videza ke aneka vidyArthI bhAratIya darzana vizeSakara jaina darzana para uccAdhyayana hetu Ane lage / isa saMsthAna kA jo bhI vikAsa huA hai usakA zreya kevala dalasukha bhAI ko hI hai| 1976 meM sevA nivRtti ke bAda bhI saMsthAna ke saMcAlakoM ne dalasukha bhAI kI sevAoM kA upayoga karanA jArI rakhA sevA nivRtti ke bAda bhI saMsthAna ke saMcAlakoM ke anurodha para

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dharmapatnI zrImatI mathurAbena ke sAtha guru-ziSya paM. becaradAsa jI jozI aura paM. dalasukha bhAI mAlavaNiyA

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rASTrapati jJAnI jaila siMha dvArA sarTIphikeTa oNpha Anara prApta karate huye| guru-ziSya paM. sukhalAla jI saMghavI aura paM. dalasukha bhAI mAlavaNiyA

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www.jamelibrary.org OF JAIN * 320 lokasabhAdhyakSa zrI balarAma jAkhar3a se diptImala jaina puraskAra prApta karate hue| ON CEM

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( 13 ) saMsthA ke salAhakAra ke rUpa meM lagabhaga 10 varSoM taka kArya karate rhe| yaha unakI asAdhAraNa vidvattA, saMgaThana zakti kA pariNAma hai| 1966-67 meM dalasukha bhAI 16 mAha ke lie TorenTo yUnivarsiTI, kanADA meM bauddha darzana ke adhyApaka niyukta hokara gye| isake pazcAt balina yUnirvasiTI ke vijiTiMga prophesara ke rUpa meM gaye aura vahA~ vyAkhyAna diye / ahamadAbAda meM rahate hue dalasukha bhAI aneka zikSaNa saMsthAoM ke sAtha sambaddha hue| gujarAta vizvavidyAlaya, sampUrNAnanda vizvavidyAlaya, jabalapura vi0 vi0, haidarAbAda vi0vi0, tirupati vizvavidyAlaya Adi aneka zikSaNa saMsthAoM ke ve sadasya rahe haiN| dalasukha bhAI kI saphalatA meM unake nirmala jIvana evaM saumya vyaktittva kA pUrA sahayoga rahA hai| unakI nirabhimAnI sarala va sahaja svabhAva tathA sahayogI vRtti ke kAraNa unake samparka meM Ane vAlA vyakti cAhe vaha choTA ho yA bar3A, unakA prazaMsaka bana jAtA hai| vastutaH paMDita jI jaise bAhara se zuddha vicAra vAle, sarala svabhAvI, nirabhimAnI haiM vaise hI ApakA hRdaya bhI vizuddha hai / unakA kisI se kabhI koI virodha nahIM hotA aura viSama paristhati meM bhI ve sahaja aura prasannacitta rahate haiN| aise saumya sarasvatI putra ko vandana kara kauna apane ko gauravAnvita na smjhegaa|

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kRtitva grantha 1. jaina dArzanika sAhitya ke vikAsa kI rUparekhA-jaina saMskRti saMzodhaka maMDala patrikA-1 prathama A0 1946, dvi0 A0 1952. 2. bhagavAna mahAvIra, prakAzaka jaina vahI, patrikA-8, 1947. 3. Agama yuga kA anekAntavAda, prakAzaka vahI, patrikA 13, 1947. 4. jaina Agama, prakAzaka vahI, patrikA 12, 1947. 5. jaina dArzanika sAhitya kA siMhAvalokana, prakAzana vahI, patrikA 1949. 6. Atma-mImAMsA, prakAzaka vahI, 1953. 7. nizItha-eka adhyayana, prakAzaka sanmati jJAnapITha AgarA. 8. hindU dharma, prakAzaka paricaya TrasTa, 1934. 9. jaina dharma cintana-jagamohana korA smAraka pustakamAlA, azoka kumAra kAntilAla korA, bambaI 1935. 10. Agama yuga kA jainadarzana-sanmati jJAnapITha AgarA 1933. 11. prabhu zrI mahAvIra svAmI ke jIvana saMdeza, saurASTra yUniva0 rAjakoTa, 1972. 12. prajJAcakSu paM0 sukhalAla jI, gujarAtI granthakAra zreNI-7, 1977. __ anuvAdita grantha 13. jainadarzana kA AdikAla, (lAda0 bhAratIya saMskRti vidyAmandira ahamadAbAda 1980. 14. jainAgama aura pAli piTaka. bhANDArakara orieNTala insTIcyUTa pUnA, 1983. 15 Jainism, prAkRta bhAratI, jayapura, 1986 16. bhagavAna mahAvIrano anekAntavAda (guja0), ahamadAbAda 1989 - 17. gaNadharavAda (gujarAtI)-gujarAta vidyAsabhA ahamadAbAda 1952 18. sthAnAMga-samavAyAMga-vahI, 1955 19 gaNadharavAda (hindI)-prAkRta bhAratI, jayapura 1985 __ lekha ( gujarAtI) 1. jaiNo a ajaiNo a, (jaina ane jainetara)- jaina prakAza 4-2-22 2. sudhArAnA rAha para vahI, 4-9-29

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( 15 ) 3. thokaDA sAhitya-vahI, 19-10-31 4, thokaDA zikSaNa-vahI, 8-11-31 5. saMyama mArga-utthAna, apraila 1932 6 tapasI paDe lapasI-vahI, evaM jaina prakAza, agasta 1932 7. vivAdanAM kAraNo--jaina prakAza 15-1-31, 22-1-33 8. samaya dharma-utthAna, disambara 33 9. bhagavAna mahAvIrano saMgha ane pApityako utthAna, disambara 1933 10. sarvamAnya zrAvaka pratikramaNa-jaina prakAza 18-2-34, 25-2-34, 4-3-34, 1-3-34, 18-3-34 11. ApaNe pAmara ? - vahI, 28-5-34 12. dhArmika parAdhInatA -vahI, 3-3-34 13. nayabAdano prArambhika itihAsa-vahI, 22-7-34, 297-34, 5-8-34, 12-8-34 14. prAyazcittanA sarala mArga-vahI, 9-9-34 15. jaina jIvananI kalpanA- vahI, 28-10-34 16. divAlI- vahI, 4-11-34 / / 17. janma ane mRtyu - vahIM, 3-3-35 18. ugato prajAyAM dhArmika saMskAro zI rIte sacavAya ?-vahI, 12-2-37, 25-2-37, 4-3-37 19. navavicArako ane dAna-mahAvIra jaina vidyAlaya rajata smAraka 1940 20. vyavahAra ane nizcaya--prabuddha jaina 15-2-42 21. nivRtti ane pravRtti-vahI, 15-1-43 22. dharmanI kasauTI-vahI, 15-8-43 23. jaina yUnivarsiTI : ekasvapna-jaina 27-2-44 24. vyAvahArika anekAMta-prabuddha jaina 15-10-44, 1-11-44 25. ulaTI gaMgA-jaina 1-9-45 26. jainadharmanA bacca zikSaNano prazna-prabuddha jaina 1-4-46 27. bhagavAna mahAvIra ane gAMdhIjI--prabuddha jIvana 1-1-47 28. cAlo karo pratikramaNa-prabuddha jaina 15-1-47 29. saMnyAsamArga-utthAna, patana ane parivartana-jaina 29-9-47 30. bhagavAna mahAvIra-jaina saM0 a0 patrikA na guja0 anuvAda

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( 16 ) 31. mAnavatA pAvI lAchI-jaina 29-8-48 32. AvaraNo dUra karI jetAM zIkho-prabuddha jIvana 15-9-48 33. sAMvatsarika pratikramaNa-taruNa jaina, sitambara 48 34. kSamAzramaNa gAMdhIjI-akhaNDa Ananda, janavarI 49 35. sAMskRtika pracAranI avasara -jaina 20-8-49 36. bhautika ane AdhyAtmika dRSTino samanvaya-zAMti, bambaI 1950 37 nivRttino cakranuM bhedana-prabuddha jaina 1-9-51 38. bhAratIya saMskRtinI pokAra - prabuddha jIvana 1-10-51 39 bihAranAM tIrthonI yAtrAe--prabuddha jaina 1-12-51 40. zAstrAjJAonI hetu-akhaMDa Ananda, agasta 52 41. kSamAparva-prabuddha jIvana 1-10-52 42. jIvo jIvasya jIvanam-prabuddha jaina 1-1-53 43. jIvana ane adhyAtma-prabuddha jIvana 1-3-53 44. vyakti ane samAjano samanvaya-akhaNDa Ananda nava, 53 45. Aja nA samAjane bhikSAnirbhara sAdhu saMsthAnI jarura che ke nahi ?-prabuddha jIvana 1-2-54 46. navAnuprAcInIkaraNa-vahI, 1-11-54 hindI anuvAda, jaina jagata, janavarI 55 47. ekAMta pApa ane puNya-prabuddha jIvana 15-6-55 48. bAladIkSA---vahI, 1-2-56 49. adhikAravAda ane dayAdAnanupApa--vahI, 15-3-56 50. karakaNDa rAjA-savitA zatAMka, julAI 56 51. AtmadIpo bhava-jaina prakAza 1-11-56 52. jainadharma --prabuddha jIvana 1-12-56, 15-12-56, 15-3-57, 1-4-57, 15-4-57 53. zramaNa ane brAhmaNa-prabuddha jIvana 1-12-56, 15-12-56 54. jainadharma-vahI, 15-3-57 55. paM0 sukhalAla jI kI vicAradhArA-vahI, 1-4-57, hindI taruNa 1-3-57 56 saMgharSa vi0 samanvaya-jIvana mAdhurI, disambara 1957 51. jainadharma ane bauddhadharma-prabuddha jIvana 15-5-58, 1-6-58 58. jaina sAhitya -jaina yuga, navambara, 58 59 maitrI sAdhanA-jIvana mAdhurI, disambara 1958 60. jaina AcAranA mUla siddhAnto--prabuddha jIvana 16-7-59, 1.8-59

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( 17 ) 61. samAjanu pratikramaNa-jaina prakAza 15-8-60 62. bhagavAna mahAvIranu kArya-eka vicAraNA-prabuddha jIvana 13-8-60 63. AgamagraMthone viccheda viSenI vicAraNA --jaina 20-10-60 64. darzana ane jIvana ---prabuddha jIvana 1-4-61, 16-4-61 65. karuNavicAra viruddha upayuktatAvAda-jaina prakAza 8-5-61 66. bhagavAna mahAvIranI eka vizeSatA-jaina dIpotsavo, aMka (2018) 1961 67. vyakti ne samAjanI pArasparika prabhutA-prabuddha jIvana 1-3-62 68. tIrtha zabdano bhAvArtha-vizvavijJAna 28-10-62 69. kuvalayamAlAkathA ane tenA saMdhyAvarNano- svAdhyAya, aMka 1-1, akTUbara 63 70. hindudharma ane jainadharma --prabuddha jIvana 16-11-63, 1-12-63, 16-12-63 71. bhagavAna mahAvIrano anekAMta ane bhagavAna buddhano madhyama mArga-jaina 24-4-64 72. bhagavAna mahAvIrano jIvana kathAnovikAsa-jaina 3-9-64 73. bhagavAna buddha ane mahAvIra-prabuddha jIvana 1-11-64, 16-11-64 74. zrI lokAzAha ane temano mata-svAdhyAya 2-2, pharavarI 65 75. saMghabhedanA pApanA bhAgI na banIe-jaina prakAza 23-2-66 76. tIrthono saMgharSa miTAvavAno sAco mArga-prabuddha jIvana 16-10-66 77. dharmasamanvayano bhAvanA--ciMtana parAga 1966 78. navI duniyA mAM-prabuddha jIvana 5-3-68, 16-3-68, 1-4-68, 1-5-68, 16-5-68, 1-6-68, 16-6-68, 1-7-68, 16-10-68, 5-12-68, 16-2-69, 1-3-69 79. amArighoSakaranAra cInano bAdazAha vu-prabuddha jIvana, 16.8-68 80. AgamayuganA vyavahAra-nizcaya- mahAvIra vidyAlaya suvarNa mahotsava grantha, 1968. 81. bhagavAna mahAvIra ane mahAtmA gA~dhI--prabuddha jIvana, 16-4-70 82 ApaNI sAdhu saMsthA-vahI, 1-6-70 83. jainadharma ane bhAratIya saMskRti-smRti ane saMskRti, rAjaratna zrI nAnajI kAlidAsa smRti grantha 20-11-71 / / 84. tattvArthasUtragata dhyAnalakSaNamAnA~ 'ekAgracitanirodhA vize noMdha-vidyA, agasta, 1971 85. AcArya tulasInI 'agniparIkSA', prabuddha jIvana, 1-9-72 86. AtmAne-dharma-ITa ane ImArata, gujarAta samAcAra, 7.9-72 87. gujarAta mAM saMskRta-prAkRta bhASAogeM adhyayana adhyApana-gujarAta mAM bhAratIya bhASAono vikAsa, gujarAta vidyApITha mA~ seminAra-3-5 mArca 73 (aprakAzita)

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( 17 ) 88. jainadharmanA ArAdhyadevo - vidyA, Vol. xvi No, 3 Aug, 73 89. vizva saMskRta sammelana -- prabuddha jIvana, 1973 90. jainadharmano prANa - vahI, 1-10- 73 91. sarakAra ane dhArmika zikSaNa - jainaprakAza, 8 navambara, 1974 92. jainadharmanA kendravartI siddhAnto - ahiMsA, aparigraha ane anekAMta janasattA, 13-11-74 93. jaina mahAbhArata kathAH sAhitya jaina mahAbhArata kathAH AsvAda mahAbhArata seminAra, gujarAta yuni0 18-5-75 ( aprakAzita ) 94. bauddhayogAcAra saMmata vijJAnAdvaita, saMgoSThi, 1-6-77 nuM vyAkhyAna ( aprakAzita ) 95. perisano pravAsa - iTa ane imArata, gujarAta samAcAra, 28-7-77 96. perisanI saMskRta pariSada mAM-parakha, agasta 1977 97. bhagavAna mahAvIranAM prAcIna varNako -saMprasAdaH, zrI caturbhuja pUjarA abhinandana grantha 1977 98. sadAcAraH sAmAjika ane vaiyaktika - janakalyANa, sadAcAra vizeSAMka 99. jainadharma ane zaivadharma-aprakAzita 100 sanmati nu saMpAdana - parakha 1976 101. vidyAniSTha samabhAva paM0 becaradAsa - prabuddha jIvana 16-1-83 102. vidyA ane sevAniSTha amanalAla - prabuddha jIvana 1-1-82 103. aMtarikSa tIrtha, jina sandeza 7-1-82 104. saMprasAda, (saMprasAda, agasta 78 ) 105. jaina jIvana prabuddha kumAra - ( pra0 jIvana, 1-11-78 ) 106. pUnAnI vA saMgoSThI, bhASA vimarza julAI 79 107. AcArya tulasI dvArA navo prayogo - prabuddha jIvana 1 - 12-80 108. tIrthaMkara RSabhadeva - dharmaloka, 24-1-84 109. bhagavAna mahAvIranA gaNadharavAda - dharmaloka, 10-9-80 nibaMdha (hindI) striyoM ko unake adhikAra do jaina saMskRti kA saMdeza jaina dArzanika sAhitya kA siMhAvalokana : jaina prakAza 4 - 6- '29. : vizvavANI, sitaMbara, '42. : premI abhinaMdana graMtha, akTUbara 460

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( 19 ) bhagavAna mahAvIra aura mahAtmA gAMdhI : taruNa jaina, sitaMbara '47. saMnyAsamArga-utthAna, patana aura parivartana : taruNa jaina, janavarI '48 mUla gu. 'jaina' 23-9-'47 Adhunika gujarAtI sAhitya kA digdarzana : janavANI, maI '48 prANazakti kahA~ gaI : taruNa jaina, maI-jUna '48 kSamAzramaNa gAMdhI jI ( guja. se anu.) : nayA samAja, agasta '48 bhaktimArga aura jaina darzana : janavANI, apraila '49 zramaNa mahAvIra kA saMgha : zramaNa, julAI '49 dharmakA punaruddhAra aura saMskRti kA navanirmANa : zramaNa, jana. '50, nayA samAja, akTU. '49 banArasa meM eka sAMskRtika anuSThAna : zramaNa, 1. 1. navambara '49 jainadharma aura jAtivAda : zramaNa, 1. 2. disambara '49 bAladIkSA mata do : taruNa, disaMbara, '49 dakSiNa hindustAna aura jainadharma : zramaNa, mArca '50 bauddha dharma : zramaNa 1.7 maI '50 cAturmAsa : zramaNa, agasta '50 jaina aura hindU : zramaNa 1. 11 sitambara 50 bha. mahAvIra aura mArksavAda : zramaNa, akTUbara '50 'nyAyasaMpannavibhavaH' : zramaNa 2. 1 navambara '50 Atmahita banAma parahita : zramaNa 2. 3 janavarI '51 'mujhe zIghra bhUla jAnA' : taruNa, pharavarI-mArca '51 saMnyAsamArga aura mahAvIra : 'Aja' 1-4-'51, zramaNa, mArca 53 banArasa se jainoM kA saMbaMdha : zramaNa 2.7 maI '51 bhaktimArga kA siMhAvalokana : zramaNa 2. 6 julAI '51 sAdhusamAja aura nivRtti : zramaNa 3. 2 disambara 51 zraddhA kA kSetra : zramaNa 3. 5 mArca '52 mArgadarzaka mahAvIra : zramaNa 3.6 apraila '52 sAdaDI ke do sammelana : zramaNa 3.7-8 maI-jUna '52 zraddhA kA kSetra : zramaNa, mArca '52 kyA maiM jaina hU~ : zramaNa 3. 10 agasta '52 gujarAta ke loka kavi meghANI : janapada '52

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( 20 ) 'asaMyata jIva kA jInA cAhanA rAga hai' : zramaNa 4. 3 janavarI '53 bhautikatA aura adhyAtma kA samanvaya : zramaNa 4. 6 apraila '53 vyaktiniSThA kA pApa : taruNa 15-5-53 maladhArI abhayadeva aura hemacandrAcArya : zramaNa 4. 12 akTUbara '53 bhagavAna mahAvIra : jaina jagata, apraila-maI '53 siddhivinizcaya aura akalaMka : jaina saMdeza, zramaNa 5. 4 pharavarI '54 bha0 mahAvIra ke gaNadhara : zramaNa 5. 5 mArca 54 upazamana kA AdhyAtmika parva : zramaNa 5. 11 sitambara 54 jaina sAhitya ke itihAsa kI pragati zramaNa 6. 2 disambara 54 bha. mahAvIra kA mArga : zramaNa 6. 6-7 apraila-maI '55 ekAnta pApa aura puNya (guja0 se anuvAda) : jaina bhAratI 5-10-55, zramaNa 6. 12 akTUbara '55 bAla dIkSA : taruNa 1-2-56 mahAvIra bhUle : zramaNa apraila 7, 6 '56 prajJAcakSu paM0 sukhalAla jI : rASTrabhAratI 6. 10 akTUbara '56 AcArya mallavAdI kA nayacakra : zrImadrarAjendrasUri smArakagrantha '57 Agama jhUThe haiM kyA ? : zramaNa 8. 6 apraila '57 AcarAMgasUtra : zramaNa akTUbara 57 se agasta '58 taka pArzvanAtha vidyAzrama Adi vidyAsaMsthAeM : prajJA '58, zramaNa 11. 2 disambara 56 zramaNa-brAhmaNa : jainayuga, apraila, '56 akalaMka, anuyoga, abhisamaya, avadhijJAna, AjIvika : hindI vizva koSa '60 darzana aura jIvana ( guja. se hindI anu.) : vijayAnaMda, navambara '61 se pharavarI '62 taka AcArya zrI AtmArAma jI kA mArga : jaina prakAza 15-2-62 saMthArA AtmahatyA nahIM hai : zramaNa, akTUbara '62 lokAzAha aura unakI vicAradhArA : gurudeva zrI ratnamuni smRti graMtha '64 bhagavAna buddha aura bhagavAna mahAvIra : zramaNa, pharavarI '65 ( guja0 se anu0) vijayAnaMda, mArca '65 lokAzAha ke matakI do pothiyA~ : muni zrI hajArImala smRti grantha '65 jainadarzana kA AdikAla : pU0 puSkara muni abhinandana grantha

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( 21 ) saMghabheda ke pApa ke bhAgI na baneM : jaina prakAza 22-4-'66, (guja0 se anuvAda) jaina guNasthAna aura bodhicaryAbhUmi : vArANaseya saM0 vizvavidyAlaya ke bauddhayoga aura anya bhAratIya sAdhanAoM kA samIkSAtmaka adhyayana-seminAra kA nibaMdha 21-2-71 saMbodhi 1, 2 AcArAMga kA zramaNamArga magadha yuni. bodhagayA kI saMgoSThI-Contritution of Prakrit and Pali to Indian Culture, 26-2-71 nirgantha kA cAturyAma dharma jarnala-gaMgAnAtha jhA kendriya saMskRta vidyApITha 'sarvavArivArito' kA artha : julAI-akTUbara '71 bhagavAna mahAvIra kI ahiMsA : udayapura yuni0 seminAra 2-6-73 bhagavAna mahAvIra kA mArga : jaina saMdeza, 27-12-'73 bhagavAna mahAvIra ke prAcIna varNaka : munidvaya abhinaMdana graMtha '73 bhagavAna mahAvIra-samatAdharma ke prarUpaka : zramaNa, navambara-disambara '74. bhagavAna mahA vIra smRti grantha lakhanau 3-11-'75 bhagavAna mahAvIra kA dharma-sAmAyika : 'vIra parinirvANa' 1. 10 mArca '75 nizcaya aura vyavahAra-puNya aura pApa : guja0 se anu0 zramaNa, agasta, '74 bhagavAna mahAvIra kI ahiMsA Seminar on-Contribution of Jainism to Indian Culture", Ed. Dr. R. C. Dwivedi; Motilal Banarsidass, Delhi,75 sattarahavIM sadI ke sthAnakavAsI jaina kavi, : abhinaMdana graMtha 1986 jaina patra patrikAyeM : tIrthaMkara julAI 78, pU0 sahajAnanda dvArA dI gaI anupamadArzanika vidyA kI virAsata, : sahajAnanda, akTUbara 1988 : jainadharma : bhArata sara0 dvArA prakAzita vizva ke dharma meM 1988 ENGLISH Lord Mahavira's Anudharmika Conduct-jainayuga, mArca-apraila, 60 Some of the Common features in the life-stories of the Buddha and Mahavira. -Proceedings of AIOC, Gauhati 1965:

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( PP ) --Study of Jainism in Indian Universities. Seminar on the Study of Religion in Indian Universities. --Bengalore 4.9-67, feta FSET 98-99-'80; TETO GO Dharmakirti -- His Life and Works ---For Govt. of India, 1968 (318ifera) Prajnapana And Satkhandagama-J. O. I. Baroda, Vol. 19, 1969. Jaina Theory and Practice of Non-violence, catfa' p. 9. -Written for Seminar on Non-violence, Delhi University, 11-10-'69. Study of Titthogalia--aureato gerater-gfa fafat T 3TFARZT TFT, '09. Though an ethical system, Jainism is a religion ---Punjabi Uni. Patiala; seminar on 'Approaches to the Study of religion--Jan. '71 (37751FTA) Jaina Catagories in Sutrakftanga-Bom. Uni. Seminar on Prakrit Studies, Bombay, 27 to 30 Oct., '71. Epithets of Lord Mahavira in Early Jaina Canons, Proce. AIOC.-Ujjain, 1972, Faifa 9.8. Sources of Pancastikaya in jaina Canon --Seminar on Life and Works of Kunda kundacarya, Mysore Uni. 3-10-'77 (374#rfra). Tirthankara Mahavira ---J. O. I. Baroda, Vol. 24 p. 11, 1974, Nothing is dead in Indian Philosophy : Seminar on 'What is living and what is dead in Indian Philosophy,'-Andhra Uni. 6-10-75 (317Fitfara). Jaina Concept of Deity-Aspects of Jaina Art, '77. A Note on Lord Mahavira's Clan--Pro. Prakrit Seminar, Gujarat University, L. D. S. 1978. Story of Bharata and Bahubali-Sambodhi 6. 3-4, '77-'78. (Read at the International Sanskrit Canference at Paris, 77). Kahavali, (Strassbarg # TANTA TOST June 1891 The word Puja and its meaning --Prof. C, Caillat Felicitation Volume 1988 prastAvanA prastAvanA -'jaina dharmano prANa' nI prastAvanA 1962 / TETITAT-it' ad 89 37:33-38, OTO 24-6- prastAvanA -mahendrakumArasaMpAdita SaDdarzanasamuccaya, bhAratIya jJAnapITha, dillI

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( 23 ) prastAvanA-jaina sAhitya kA bRhad itihAsa 1966 prastAvanA-pramANamImAMsA (hindI anuvAda) prastAvanA-dazavaikAlikacUNi-saM0 munizrI puNyavijayajI, prAkRta TeksTa sosAyaTI, 1973 prastAvanA-bha0 mahAvIra-eka anuzIlana (mUlyAMkana) 1974 granthAvalokana 1. jJAnodaya samAlocanA, zramaNa 1-5, mArca 50 / 2. kalyANa-hindU saMskRti aMka samAlocanA, zramaNa 1-8, jUna 50 3. jaina dRSTie yoga (mo0 gi0 kApaDiyA) samAlocanA, zramaNa 5-10 agasta 54 4. mahAvIra vANI--samAlocanA, prabuddha jIvana, 15-5-55 5. mahAvIra kA antastala (satyabhakta)-samAlocanA, prabuddha jIvana, 15-8-55 6. yogazataka saM0 indrakalA jhaverI-samAlocanA, prabuddha jIvana, 1-8-55 7. nigraMtha bhagavAna mahAvIra (jayabhikkhu)-samAlocanA, prabuddha jIvana, 1-9-56 8. AcArya zrI vijaya vallabhasUri smAraka grantha-samAlocanA, prabuddha jIvana, 1-9-56 9. zrI morArajI bhAI desAI (aMbelAla jozI)-samAlocanA, prabuddha jIvana, 1-7-60 10. bhAratano lokadharma (DA~0 vAsudeva zaraNa agravAla)-samAlocanA, grantha, jUna 65 11. Padmananda-Pancavimsati (Review)-J. O. I. Baroda Vol.12, P. 461, 1963 12. Atmanusasana (Review)-J. O. I. Vol. 12, P. 460, 1963 13. Pras'astapadabhasya (Review)-J. O. I. Baroda, Vol. 15, P. 108, 1965. 14. vinobA- adhyAtmadarzana-vinobAkRta 'adhyAtmadarzana' nu avalokana grantha di0 1965 15. Critique of Indian Realism (Review)-Journal of B. O. I. Baroda. Vo 1. 16, P. 389, June 1967 16. Society at the time of Buddha (Review)-J. O. I. Baroda Vol. 18, P. 265 1969 17. nyAya ane vaizeSika darzanonI samIkSA-DaoN0 nagIna sAhanA nyAya-vaizeSika graMthanI samA locanA, graMtha, akTabara, 1974 18 sAMpradAyikatA se Upara uTho-lekhaka paM0 udaya jaina-zrI jaina zikSaNa saMgha, kAnoDa 1976 19. svAdhyAya-ye mathANe gaMthonAM avalokano-saMbodhi 4, 3-4, 1975-76, 5-1 apraila 76 6-1-2-1977, 7-3-4 1977-78 20. "AyAro" kI samAlocanA, saMbodhi 3-4-1977-78

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( 24 ) vidvAna vyaktio viSe noMdha (vidvAna vyaktiyoM ke viSaya meM noTa) 1. ahiMsAno vijaya (gAMdhIjI vize mRtyunoMdha)-prabuddha jIvana, 15-2-48 2 ahiMsA kA vijaya - taruNa jaina, pharavarI 48 (mUla prabuddha jIvanamAM) 3. svargIya mohanalAla jhaverI- zramaNa 2 1, navambara 50 4. jaMgama Agama saMzodhana maMdira- zramaNa 2 4, pharavarI 51 5. mujhe zIghra bhUla jAnA (barnArDa zA)-taruNa, pharavarI-mArca 51 6. vidyAmUrti paM0 sukhalAlajI-kumAra, 1951 7. abhinandana (DaoN0 TATiyA)-zramaNa 27 maI 51 8. vidyAmUrti paM0 sukhalAlajI-taruNa, mArca 52 9. amara yazovijayajI - yazovijaya smRti grantha 1957 10. Agama prakAzana aura AcArya tulasI-zramaNa 10 5, mArca 59 11. Dr. Mahendrakumar Shastri-(Obituary) J. O. I. Baroda, Vol. 8, P. 449, June 1959 12. zA kA saMdeza-mujhe bhUla jAo-zramaNa, maI-jUna 59 13. sAhitya tapasvI sva0 premIjI-prabuddha jIvana, 16-2-60 14. sva0 bhairodAnajI seThiyA-prabuddha jIvana, 1-10-61 hindI anu0 jaina prakAza, 14-10-61 15. anagArika dharmapAla-prabuddha jIvana, 1-11-65 16. DaoN. vAsudevazaraNa agravAla -dharma saMdeza, 188-66 17. mAnavatA poSaka jayabhikkhu-zrI jayabhikkhu SaSTipurti smaraNikA 1968 18. jJAna tapasvI muni zrI puNyavijayajI -jJAnAMjali 1969 19. sva0 zrI bAlAbhAI vIracaMda desAI (jaya bhikkhu) prabuddha jIvana 1-1-70 . 20. zrI paramAnaMdabhAI viSe zukahevu- prabuddha jIvana 16-5-71 21. vidyAniSTha saujanyamUrti DA0 hIrAlAla jaina- 'jainajagata' maI 71 (paricaya) 22. AgamaprabhAkara sva0 munizrI puNyavijayajI--prabuddha jIvana, 1-771 __ AtmAnaMda prakAza, munizrI puNyavijayajI zraddhAMjali vizeSAMka, 1974 23. vidyAniSTha DaoN0 zAha-dRSTi 10-1-72 24. Agamaprabhakara Muni Punyavijayji-J. V. V. R. I. Vol. X 1972 25. jUnA-navAnA - setu ( zrI cImanabhAI zAha )--zrI cImanalAla cakubhAI zAha sammAna samAraMbha, smaraNikA 21-3-72

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( 25 ) 26. vidyAniSTha zrI karuNAzaMkara mAsTara- - madhuparka 1973 27. vidyAniSTha saujanyamUrti DA0 hIrAlAla jaina, prabuddha jIvana, 1-4-73 28. DaoN0 hIrAlAlako yathArtha zraddhAMjali - 'sanmati' aktUbara-navambara, 72 29. satyaniSTha DaoN0 hIrAlAla jI, Vaishali Institute Research Bulletin No. 2, Dr. Hiralal Jaina Memorial Number 2, 1974. 30 terApaMthane navI dizA denAra AcArya tulasI - janasattA, 23-12-75 31. AcArya muni jinavijayajI - graMtha, jUna 1976 32. vidyAniSTha rASTrabhakta AcArya jinavijayajI - prabuddha jIvana, 16-6-76 33. vidyAvyAsaMgI zrI nAhaTAjI - agaracanda nAhaTA abhinaMdana grantha, bIkAnera, 76 34. kavi nahIM paNa saMta ziSya-kavivarya zrI nAnacaMdajI janma zatAbdi smRti graMtha, 1977 saMpAdana 1. Sanmati-Tarka (Eng. edition ) - Jaina Svetambar Education Board, Bombay, 1939. 2. nyAyAvatAra vArtikavRtti - siMghI jaina granthamAlA, naM0 20, baMbaI, 49 3. dharmottara pradIpa - ke0 pI0 jAyasavAla risarca insTIcyUTa, paTanA, 1955, 1971 4. pramANa vArtika - banArasa yuni0 1959 5. zrI lokAzAhanI eka kRti - (luMkAnA saddahiyA aTThAvana bola) svAdhyAya 21, navambara 64 6. ratnAkarAvatArikA 1-2 -lA0 da0 sirIja, 1965-68 7. vizeSAvazyakabhASya 1-2, 1966 - 68 8. Dictionary of Prakrit Proper Names, Vol. 1-2, 1970-72. 9. bhagavAna mahAvIra - AcArya zrI tulasI, ahamadAbAda 1974 1. pramANamImAMsA - 1939 jJAna bindu-1940 tarkabhASA - 1939 2. tattvArtha sUtra (hindI) - 1939 sahasaMpAdana paM0 sukhalAlajI ke sAtha ""

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( 26 ) 3. patrikA saMpAdana-maI-julAI 52 zramaNa saMbodhi Journal of Indian Philosophy (Member Board of Consulting Editors.) 4. darzana ane ciMtana-1-2, 1957 darzana aura ciMtana-57 5. zrI rAjendrasUri smAraka grantha-58 6. pAiyasaddamahaNNavo (dvitIya AvRtti)- DaoN0 vAsudevazaraNa agravAla ke sAtha 7. gurudeva zrI ratnamuni smRti graMtha-1964 8. muni zrI hajArImala smRtigrantha-65 9. jaina sAhityakA bRhad itihAsa bhA0-1 2, 62-73 10. jaina dharmano prANa-paM0 sukhalAla jI 1962 11. naMdI-anuyogadvAra sUtra, 68 12. zrI mahAvIra jaina vidyAlaya suvarNa mahotsava grantha, 1698 13. prajJApanAsUtra-bhAga 1, 1969 " bhAga 2, 1971 14. munizrI pueyavijayajI zraddhAMjali vizeSAMka-AtmAnanda prakAza, 1974 15. AcArya zrI Ananda RSi abhinaMdana grantha, 1975 16. pUjya gurudeva kavivarya paM0 nAnacaMdrajI mahArAja janmazatAbdi smRti graMtha (2033), 1977 17. saMskRta-prAkRta jaina vyAkaraNa aura kozakI paraMparA-mahAmanasvI A0 kAla ga.Ni smati grantha, chApara 1977 vyAkhyAna 1. jainadharma mAM vizvadharma ane evAM tattvo che kharAM ?-paryuSaNa parvanI vyAkhyAnamAlA 1937 2. jaina adhyayana kI pragati-ALOC, Delhi prAkRta aura jaina vibhAga ke adhyakSa pada se vyAkhyAna, 28-12-57 -jaina saM0 saM0 maMDala patrikA...33, 58 Pe.A.IO.C. Delhi 1957; zramaNa, mArca 58 3. dharmanI be jUnI vyAkhyA (prArthanA samAjamAM 21-2-60)-pragaTa prabuddha jIvana, 16-7-60 4. anekAMtavAda payurSaNA vyAkhyAnamAlAnAM muMbaI, 1962- pragaTa prabuddha jIvana 1-3-63

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( 27 ) 5 bhAratIya saMskRti mAM gujarAtanu sthAna-(lAyansa klaba mAM vyAkhyAna 4-6-63) pragaTa prabuddha jIvana 6. nayacakra-AtmAnaMda prakAza maNi mahotsava vizeSAMka, 1967 7. jaina dharma aura saMskRta bhASA ke adhyayana kI sthiti (jaina sandeza 11, 1967) ____ baMgalora meM mUla aMgrejI meM diye vyAkhyAna kA hindI gujarAtI jaina, 30-5-69 8. Development of Jaina Philosophy Seminar for Indische Philogie, Freie University at, Berlin. 12-5-69 (aprakAzita) 9 karmasiddhAnta -(paryuSaNa vyAkhyAnamAlA 9-9-69) pragaTa : prabuddha jIvana 1-4-70 10. Life of Lord Mahavira, ___Bom. Uni. Seminar on Prakrit Studies 27-30, Oct. 1971. II. Prohibition and Indian Culture This was a lecture at All India Prohibition worker's Training Camp, Ahmedabad on 6-2-71 to 12-2-71. saMbodhi 2-2 12. bha0 mahAvIrano jIvana saMdeza-paryuSaNa vyAkhyAnamAlA, mubaI, 1972, pragaTa prabuddha jIvana 16-10-72 13. bhAratIya saMskRtimAM jaina-bauddha dharmanu pradAna-(gujarAta vidyApIThamAM vyAkhyAna) vidyApITha julAI-agasta 1972 14. jaina darzana ane jIvana sAdhanA (paryuSaNa vyAkhyAnamAlA 1973)-pragaTa : prabuddha jIvana, 16-10-73, 1-11-73 15. NUnyavAda ane syAdvAda (darzana pariSadanu udghATana vyAkhyAna, ahamadAbAda, 27-12-73 -AcArya pravara AnaMda RSi abhinaMdana graMtha 1975 16. ArAdhanA (valasADamAM cunIlAla vorA ArAdhanA hAlanu udghATana vyAkhyAna)-pragaTa : prabuddhajIvana 1-8-74 17. saMskRta adhyayana (saMskRta dinanI ujavaNI nimitte bhASA bhavana)-gu0 yuni0 mAM vyAkhyAna tA0 5-9-74, aprakAzita 18. jainonI itihAsa dRSTi-gu0 yuni0 itihAsa vibhAgamAM, tA0 13-2-74 nu vyAkhyAna (aprakAzita) 19. bhAratIya saMskRti yuni0 vyAkhyAna, lokabhAratI, saurASTra yuni0 1975 (aprakAzita) 20. bha0 mahAvIrakA upadeza aura Adhunika samAja, 'Ajake sandarbha meM bha0 mahAvIrake vicAroM kI saMgati'-saMgoSThImeM, udayapura udghATana vyAkhyAna 2-10-76 (aprakAzita) 21 gujarAtI sAhitya pariSada, 1976 nA porabaMdaranA adhivezana -

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( 28 ) saMzodhana vibhAganA pramukhanu vyAkhyAna 22. jaina sAhitya samAroha-tattvajJAna vibhAganA pramukhanu vyAkhyAna-mahAvIra jaina vidyAlaya hIraka mahotsava prasaMge, 22-23 janavarI 1977 pra. mahAvIra jaina vidyAlaya 62 mo vArSika riporTa, 76-77 23. zUnyavAda saMgoSThI vyAkhyAna, saMbodhi, janavarI 77 24. bauddhasammata vijJAnAdvaita-saMgoSThI meM tA0 4-5-77 (aprakAzita) 25. jainAgama sAhitya - jainadarzanakA udbhava aura vikAsa, DaoN0 e0 ena0 upAdhye smAraka vyAkhyAnamAlA, zivAjI yuni0, kolhApura tA0 7, 8-10-77 (aprakAzita) 26 DaoN0 e0 ena0 upAdhye citranA anAvaraNa prasaMge rAjArAma kAleja, kolhApura, tA0 8-10-77 (maukhika) 27. hindU, jaina-bauddha dharma, tattvajJAna-boTAdakara kAleja, boTAdamA yuni0 vyAkhyAna 25-1-78 (aprakAzita) 28. jainadharmanuM prAcIna svarUpa-pATaNanI ArTasa ane sAyansa kAleja mAM yunivarsiTI vyAkhyAna 3-2-1978 (aprakAzita) 29. saMpUrNAnaMda saMskRta vizvavidyAlaya vijaTiMga prophesara tarIkenAM vyAkhyAno (1) jainadharmakA udbhava 13-2-78 (2) jainadharma aura bauddhadharma 17-2-78 (3) jainAgama sAhitya 18-2-78 (4) jainadarzanakA prAraMbha 20-2-78 (5) jainadarzanakA vikAsa 21-2-78 (6) jaina-AcAra 25-2-78 (7) jaina-sAhitya 26.2-78 (maukhika) AkAzavANI vArtAlApa 1. vedomAM jIvikA, udyoga ane jJAna vijJAna-5 navambara 65 (aprakAzita) 2. AdipurANa-1-9-66 (aprakAzita) 3. tibee ane bhAratIya saMskRta-21-9-69 (aprakAzita) 4. raNamA eka rAta raMga raMga vAdaliyA-7-3-71 5. bhagavAna mahAvIra ane ahiMsA-3-4-74 (aprakAzita) 6. syAdvAda-19-9-74 (aprakAzita) 7. jaina sthApatya-kalAtattvanI dRSTi meM--(aprakAzita)

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( 29 ) 8. bhagavAna mahAvIrano gaNadharavAda - - 23-4-75 ( aprakAzita ) 9. visarjana - amRtadhArA --- AkAzavANI 10-4-75 guru- amRtadhArA -- AkAzavANI 11-4-75 Izvara paramAtmA - amRtadhArA - AkAzavANI 12-4-75 ( aprakAzita ) 10. Jainism - Its place in Indian Thought. AkAzavANI, muMbaI 11-7-75 (aprakAzita ) 11. jainadharma kA bhAratIya vicAradhArA para prabhAva - - 'sudhAbiMdu', navambara '75 12. nyAyasaMpanna vaibhava - amRtadhArA 25-2-76 ( aprakAzita ) 13. bhAratIya saMskRtino srota - anekatAmA ekatA 4-11-77 ( aprakAzita )

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saujanyamUrti paM0 mAlavaNiyA kA bahumAna DA0 Izvara lAla deva anuvAdaka-DA0 ravizaMkara mizra gujarAta ke logoM kI saMskRta meM ruci hai ? gujarAta meM saMskRta kA koI vidvAn ho sakatA hai ? saMskRta ke jJAna kI vRddhi adhikAMzataH uttara bhArata meM, thor3I baMgAla meM, thor3I mahArASTra aura dakSiNa bhArata meM huI, parantu isa viSaya meM gujarAta kA nAma bhI le lete haiM, 'garjarANAM mukhe bhraSTaH, zivo'pi zavAmagataH--gujarAta ke logoM kA mukha bhraSTa hai, ve loga ziva ko zava banA DAlate haiM--aisA AkSepa prAcIna kAla meM gujarAta ke logoM para thA, gujarAta ke brAhmaNa bhI saMskRtajJa bahuta kama samajhe jAte the, isalie ve uttara bhArata ke brAhmaNoM kI apekSA bahuta nimna mAne jAte the, uttara bhArata ke ina brAhmaNoM meM se kucha brAhmaNoM ko yahA~ gujarAta meM Ane ke lie solaMkI rAjAoM ne taiyAra kiyA aura isa prakAra uttara bhArata ke jo brAhmaNa gujarAta meM Aye, ve audIcya brAhmaNa kahalAye, uttara bhArata ke ye brAhmaNa pahale to Ane ko taiyAra nahIM the, parantu solaMkI rAjAoM ne isa viSaya meM yukti se kAma liyA, inhoMne ina brAhmaNa guruoM kI patniyoM ko svarNadAna diyA tathA gujarAta meM unheM bhUmidAna dene ko bhI kahA / isa prakAra ina brAhmaNa-patniyoM ke Agraha para uttara bhArata ke ye brAhmaNa gujarAta Aye, AcArya hemacandra ne 'siddha haima' nAmaka saMskRta vyAkaraNa rcaa| kalikAla sarvajJa inhoMne usa kAla ke samagra jJAna ke niSkarSa rUpa saMskRta meM anya bhI aneka graMtha likhe, jisase kAzmIra va avantI ne gujarAta kI saMskRta viSayaka vidvattA ko thor3A bahuta svIkAra kiyaa| arvAcIna samaya meM maNilAla nabhubhAI saMskRta, vedAnta aura yoga ke eka prakhara vidvAn gine jAte the, svAmI vivekAnanda inase milane gujarAta meM Aye the| jisa dharmapariSad meM svAmI vivekAnanda amarIkA gaye the, usameM jAne ke lie inheM nimantraNa milA thA, parantu saMyogavazAt (anArogya aura dravya durlabhatA ke kAraNa) ye vahA~ nahIM jA sake / 'lAiTa Aph eziyA' nAmaka bhagavAna buddha viSayaka isa aMgrejI mahAkAvya ke sarjaka eDavina ArnAlDa svayaM inake pAsa bhAratIya dharma paramparA ke viSaya meM jAnakArI prApta karane hetu Aye the aura nabhubhAI ne unheM apane yahA~ pATale para biThAkara khilAyA thaa| maNilAla nabhubhAI ke pazcAt AnandazaMkara ne gujarAta ke saMskRta viSayaka vidvattA ke gaurava ko akSuNNa rakhA, unako kAzI hindU vizvavidyAlaya kA kUlapati cunA gyaa| Ajakala kulapati pada hetu vidvattA bAdhaka nahI hotI hai, kulapati ko sUkSma yantra se acchI taraha jA~ca-parakha liyA jAtA hai, jisase amaka maryAdA se kama vidvattA na ho isakI pUrI jAnakArI kI jA sake / AnandazaMkara ne gujarAta kI saMskRta vidvattA kA nAma rozana kiyA, inake kulapati ke rUpa meM cunAva hetu gA~dhI jI ne paM0 mAlavIya jI se pezakaza kara thor3A sA bhAga liyA thaa| apane uttarAdhikArI ke rUpa meM AcArya AnandazaMkara ne kAzI hindU vizvavidyAlaya hetu DA0 rAdhAkRSNan kI pezakaza kI thii| AcArya Ananda

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( 31 ) zaMkara ke pazcAt kAzI hindU vizvavidyAlaya meM paM0 sukhalAla jI ne saMskRta tathA darzana ke prakhara paNDita ke rUpa meM apanI vidvattA kI paramparA jArI rkhii| paM0 sukhalAla jI ke pazcAt unake paTTaziSya sabhApaMDita zrI dalasukhabhAi mAlavaNiyA ne saMskRta-prAkRta ke jJAna kI jyoti jalAye rkhii| itane varSa bItane ke bAda aba bhArata sarakAra ko unakA sammAna karane ko sUjhA hai, yaha bahuta dera bAda sUjhA hai, phira bhI AnandadAyaka to hai hI, gujarAta kA yaha gaurava hai ki saMskRta ke prakANDa paNDita ke rUpa meM bhArata sarakAra ne inako puraskAra pradAna kiyA hai / isa puraskAra meM tAmrapatra ke sAtha pA~ca hajAra rupaye vArSika penzana samAviSTa hai / penzana to ThIka hI hai, paranta sabase adhika gaurava kA viSaya yaha hai ki saMskRta jJAna ke nakze meM aba gujarAta kA nAma bhI aMkita ho gayA hai, zrI dalasukhabhAI mAlavaNiyA isa abhinandana tathA abhivandana ke sacce adhikArI haiN| vartamAna meM jahA~ saMskRta ke jJAna kI mahimA nirantara kSINa hotI jA rahI hai, vahA~ saMskRta ke jJAna kI usa paramparA ko jIvita rakhane meM unakA vizeSa mahattva rahA hai| saurASTra ke eka anAthAzrama meM palA yaha bAlaka ahamadAbAda ke ela0 DI0 insTITayaTa oNpha iNDolojI ke nidezaka ke pada para pahu~ca sakA hai, isa hetu ve apanI vidyA-sAdhanA aura puruSArtha ke AbhArI haiN| zrI dalasukhabhAI kA mUla nivAsa-sthAna saurASTra ke surendranagara jile meM Ane vAlA sAyalA nAmaka gA~va hai| inake parva vaMzaja mAlavaNa meM rahate the, isI kAraNa ye mAlavaNiyA khlaaye| ye jAti se bhAvasAra tathA dharma se sthAnakavAsI jaina haiM / san 1910 meM inhoMne janma grahaNa kiyA, ye dasa varSa kI avasthA ke hI the ki inake pitAzrI DAhyAbhAI kA svargavAsa ho gyaa| surendranagara ke anAthAzrama meM rahate hue inhoMne aMgrejI kI 5vIM kakSA taka adhyayana kiyaa| zrI sthAnakavAsI jaina zvetAmbara kAnphransa ne inako jaina TreniMga kAleja meM adhyayana hetu bIkAnera bhejaa| inhoMne ahamadAbAda meM paNDita becaradAsa jI ke pAsa Agama-granthoM kA adhyayana kiyaa| ravIndranAtha Taigora ke zAnti niketana meM inhoMne pAli bhASA aura bauddha dharmazAstra kA adhyayana kiyaa| kucha samaya taka inhoMne bambaI ke 'jaina prakAza' ke kAryAlaya meM kArya kiyA / san 1934 meM paNDita sukhalAla jI se inakA paricaya huaa| paNDita sukhalAla jI ke vAcaka ke rUpa meM banArasa meM rahate hue ye paNDita jI ke ziSya bane aura jaba san 1944 meM paNDita sukhalAla jI kAzI hindU vizvavidyAlaya se sevA-nivRtta huye, taba unake sthAna para ye jaina ceyara ke prophesara bne| bAda meM zrI kasturabhAI lAlabhAI ke prayAsoM se sthApita ela0 DI0 insTITyUTa oNpha iNDolojI, ahamadAbAda ke nidezaka ke rUpa meM niyukta hue| san 1976 taka satraha varSa inhoMne isa saMsthA meM nidezaka ke rUpa meM kArya kiyA, yaha vidyAmandira zrI kastUrabhAI lAlabhAI ke Arthika puruSArtha tathA dUradarzitA ke kAraNa hI bana sakA parantu sacce artha meM vidyAmandira, zrI dalasukhabhAI ke kAraNa hI bana skaa| san 1976 meM isa saMsthA ke nidezaka pada se sevAnivRtta hue, phira bhI usa saMsthA ke salAhakAra evaM mAnada prAdhyApaka ke rUpa meM isa saMsthA ko inakI sevAoM kA lAbha milatA rahA hai| usI madhya san 1968 meM ye kanADA ke ToreNTo vizvavidyAlaya meM bhAratIya darzana aura vizeSakara bauddha darzana ke adhyApana hetu Der3ha varSa ke lie gaye the| jaina darzana aura saMskRta prAkRta granthoM kA unakA abhyAsa gahana evaM talasparzI hai, inakI ruci vizeSa rUpa se dArzanika sAhitya kI ora rahI hai| jaina darzana, jaina Agama, bhagavAn

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( 32 ) mahAvIra, hindU dharma Adi viSayoM para inake darjanoM gujarAtI / hindI graMtha inake dArzanika sAhitya ke parizIlana ke niSkarSa rUpa haiM / jaina dharma, darzana tathA hindU dharma se sambandhita vibhinna viSayoM para alaga-alaga samaya meM inhoMne sau se bhI adhika nibandha likhe haiM, inake hindI aura aMgrejI meM darzanazAstra viSaya se sambandhita nibandha vizeSa rUpa se prasiddha hue haiM / perisa aura barlina meM Ayojita goSThiyoM meM inhoMne bhAratIya tattvajJAna se sambandhita viSayoM para aMgrejI meM vyAkhyAna diye haiM / itane prakANDa paNDita hote hue bhI unake saumya vyaktitva meM unakI saralatA, nirAbhimAnavRtti tathA sahRdayatA sahajatayA prakAzita ho rahI haiN| inakA pANDitya inake saujanya se suzobhita ho rahA hai aura inakA saujanya inake pANDitya se suzobhita ho rahA hai / ( 'prabuddha jIvana' se sAbhAra anUdita )

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AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna ke0 Ara0 candra bhagavAn mahAvIra kI sAdhanA kA varNana AcArAMga ke prathama zrutaskaMdha ke 'uvahANa' sutta meM prApta hotA hai; parantu vahA~ para unake jIvana ke bAre meM koI vizeSa sAmagrI upalabdha nahIM hai / unake jIvana-caritra kA varNana AcArAMga ke dvitIya zrutaskaMdha ke 'bhAvanA' nAmaka adhyAya meM aura kalpasUtra (paryuSaNA-kalpa) meM AtA hai| paramparA ke anusAra bhadrabAhu ne kalpasUtra kI racanA kI thii| sambhavataH kalpasUtra meM bhagavAn mahAvIra ke caritra ko sarvaprathama vyavasthita rUpa dene kA prayatna kiyA gayA hai| kalpasUtra meM mahAvIra-caritra vistArapUrvaka milatA hai jabaki AcArAMga meM vaha saMkSipta rUpa meM milatA hai| yadyapi donoM meM samaya-samaya para navIna sAmagrI jur3atI rahI hai yaha unake adhyayana se spaTa ho jAtA hai| kalpasUtra kI kucha vistRta bAteM AcArAMga meM saMkSipta rUpa meM lI gayI haiM isase yaha bhI pratIta hotA hai ki AcArAMga ke dvitIya zranaskandha meM varNita mahAvIra-caritra kA AdhAra kalpasUtra rahA hai| kalpasUtra ke mahAvIra-caritra ko prAmANika banAne ke lie use AcArAMga meM jor3A gayA hogA kyoMki jo bAteM aMgoM meM nahIM hoM ve prAmANika kaise ho sakatI haiN| yaha saba hote hue bhI donoM granthoM meM mahAvIra-caritra mUla rUpa meM nahIM raha skaa| usameM samaya-samaya para vRddhi hotI rahI hai| kucha prasaMga AcArAMga meM hI milate haiM to kucha kalpasUtra meM hI milate haiN| donoM meM samAna rUpa se upalabdha mahAvIra-caritra kI bhASAoM meM bhI koI aisA tathya prApta nahIM hotA jinase unakI prAcInatA evaM arvAcInatA jJAta ho sake aura unheM eka dUsare ke bAda kA kahA jA ske| phira bhI kucha prasaMga aise avazya haiM jinase pramANita hotA hai ki AcArAMga ke dvitIya zrutaskandha ke caritra varNana meM kucha prAcIna tathya surakSita rahe haiN| isakA kAraNa yaha ho sakatA hai ki kalpasUtra kA paThanapAThana bahuta hotA rahA hai aura usakI pratiyA~ bhI uttarottara bahuta likhI jAtI rahI haiM ataH usameM samaya-samaya para parivartana AnA sahaja thA jabaki AcArAMga ke sAtha aisA nahIM bana skaa| 1. (ka) mahAvIra-caritra __AcArAMga dvitIya zrutaskaMdha ke adhyayana 15 evaM kalpasUtra meM jo sAmagrI samAna rUpa se milatI hai usakA vivaraNa (1) mahAvIra ke jIvana ke pA~ca prasaMgoM (cyavana, garbhApaharaNa, janma, dokSA evaM kevala jJAna) kA hastottarA nakSatra meM hone kA ullekha aura svAti nakSatra meM nivANa (AcA0 sU0 733, kalpasUtra 1) (2) ASADha zukla SaSThI ko devaloka se devAnaMdA ke garbha meM avataraNa aura usa samaya tIna prakAra ke jJAna kA honA (734/2,3) (3) devAnandA evaM trizalA ke garbho kI adlaabdlii| usa samaya bhI tIna jJAna vAle hone kA ullekha (735 / 27, 29, 30, 31)

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2 (4) trizalA dvArA putra janma ( 736/93) (5) devoM dvArA utsava ( 737 94 ) (6) unake dvArA amUlya vastuoM kI varSA evaM tIrthaMkara kA abhiSeka (738, 739/95,96) (7) dazAha manAnA, bhojana samAraMbha, dAna evaM kula meM vRddhi hone ke kAraNa vardhamAna nAmakaraNa (740 | 100-103) (8) unakA kAzyapagotra evaM tIna nAma, pitA ke tIna nAma, mAtA ke tIna nAma, cAcA, bhAI, bahina, patnI, putrI evaM pautrI ke nAmoM kA ullekha (743, 7441104-109) (9) tIsa varSa kA gRhasthavAsa, mAtA-pitA ke devaloka jAne para apanI pratijJA pUrI hone para sabhI vastuoM kA tyAgakara evaM dAtAoM meM vibhAjita kara pravrajyA lenA (746, 766 / 110, 111, 113, 114) (10) mArgazIrSa kRSNa 10 ko dIkSA lI (766 / 111, 114) (11) sabhI upasargoM ko sahana kiyA (771 / 116) (12) saMyama, tapa, brahmacaryaM samiti evaM gupti pUrvaka nirvANamArga meM bhAvanA karate hue vihAra karanA (770 | 120) ke. Ara. candra (13) terahaveM varSa meM vaizAkha zukla dasamI ko RjubAlikA nadI ke kinAre zyAmAka ke kheta jRmbhikagrAma ke bAhara zAlavRkSa ke nIce kevalajJAna kI prApti (772/ 120 ) (14) sarva bhAvoM ke jJAtA banakara vihAra karane lage (773|121) (15) nirvANa prApta hone para devatAoM dvArA mahimA) ke Agamana se kolAhala (774/125) kalpasUtra meM prakArAntara se milane vAlI sAmagrI (16) jaba se bhagavAn mahAvIra garbha meM Aye taba se usa kula kI amUlya vastuoM ke kAraNa vRddhi hone lagI ( 740/85) [ kalpasUtra meM yaha bAta mAtra arvAcIna hastapratoM meM hI milatI hai ] (17) paripakva jJAna vAle hone kI bAta (742) kalpasUtra ( 9,54,76) meM svapna ke phala batalAte samaya kahI gayI hai / 1. (kha) zabdoM ke krama meM bheda tAdRza sAmagrI milate hue bhI donoM ke pAThoM meM kabhI-kabhI zabdoM ke krama meM antara hai / [mUla pATha kalpasUtra kA hai jaba ki AcArAMga kA pATha saMkhyA-krama se batAyA gayA hai / ] aNate nivvAghAe avvAghAte (1) ka0 sU0 1 nirAvaraNe 4 AcA0 733 5 kasiNe 1 samunne 8 aNuttare 6 Dine 2 sAiNA 9 3 kevalavaranANadaMsaNe 7 parinivvue 11 bhagavaM 10

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AcArAMga evaM kalpasUtra meM varNita mahAvIra-caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna 3 (2) ka0 sU02 AcA0 734 ke krama meM bahuta antara hai| (3) ka0 sU0 3 AcA0 734 caissAmi ti jANai, cayamANe na jANai, cue mi tti jANai / (4) ka0 sU0 93 je se gimhANaM paDhame mAse docce pakkhe AcA0 736 7 8 9 11 12 13 cittasuddhe tassa NaM citta suddhassa terasIdivaseNaM terasIpakkheNaM 18 (terasIpakkhaNaM) navaNThaM navaNhaM mAsANaM paDipunnANaM aghaTThamANa ya rAiMdiyANaM viikkatANaM puvvarattAvarattakAlasamayaMsi hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM jogovagateNaM 21 ArogA ArogaM (arogA aroga) dArayaM 22 23 payAyA (psuuyaa)| nANaM 19 20 24 (5) ka0 sU0 120 ke krama meM kAphI antara hai| AcA0 772 1. (ga) bhASA sambandhI tulanA jo jo prakaraNa donoM granthoM meM samAna rUpa se milate haiM unakI bhASA kA adhyayana karane para donoM kI bhASA meM prAcInatA-arvAcInatA kA bheda najara nahIM AtA hai| prathamA eka0 va0 ke lie 'e' vibhakti, saptamI e0 va0 ke lie 'e aura aMsi', bhaviSyakAla ke lie 'ssa' vikaraNa, 'bhU' dhAtu ke 'bhava' evaM 'ho' rUpa evaM saMbaMdhaka bhUta kRdanta ke lie prayukta 'ttA, ccA, Tu' pratyayoM ke anupAta meM koI khAsa antara mAlUma nahIM hotA hai ataH donoM graMthoM ke mUla pATha kI racanA sAmAnyataH eka samAna lagatI hai| dhvani parivartana evaM pratyayoM kI dRSTi se kucha rUpa AcArAMga meM to kucha rUpa kalpasUtra meM prAcIna mAlUma hote haiN| prAcIna rUpa arvAcIna rUpa (AcArAMga) (kalpasUtra) gottassa (734) guttassa (3) asubhANaM, subhANaM (735) asuhe, suhe (27) cettasuddhe (736) cittasuddhe (93) nAmadhejjA (744) nAmadhijjA (104, 108) dAtAresu (746) dAyArehiM (111)

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ke. Ara. candra ( kalpasUtra ) imose (2) Avi hotthA (3,31) ( AcAroga ) imAe (734) yAvi hotthA (734, 735, 737, 744 ) ( kalpasUtra meM bhI ' yAvi hotthA' kA prayoga hai 29,94,) bhaiNI (744) bhagiNI (107) 2 (ka) AcArAMga meM upalabdha aise prasaMga jo kalpasUtra ke mahAvIra caritra meM milate hI nahIM haiM (1) paMca dhAtriyoM dvArA saMvardhana karanA / ( 741) (2) pravrajyA dhAraNa karane ke pahale Asakti rahita evaM saMyamapUrvaka (appussuyAI" 'cAe viharati ) paMcendriya bhogoM kA sevana kiyA / (742) (3) bhagavAn ke mAtA-pitA pArkhApatyI the aura ve mahAvideha meM siddha hoMge / (745) (4) eka saMvatsara taka dAna diyA aura abhiniSkramaNa ke abhiprAya vAle hue / ( 746) kalpasUtra (111) ke anusAra eka varSa kI avadhi taka dAna dene kA ullekha nahIM hai aura abhiniSkramaNa ke abhiprAya vAle hone kA bhI ullekha nahIM hai / usameM to aisA kahA gayA hai ki bhagavAn ne apane jJAna evaM darzana se jaba jAnA ki niSkramaNa kAla A gayA hai taba dIkSA le lI / (5) dIkSA ke avasara para vaizramaNa deva dvArA bhagavAn dvArA tyakta AbharaNa- alaMkAroM ko grahaNa karanA evaM zakrendra dvArA loca kiye hue kezoM ko kSIroda sAgara le jAnA / ( 766) (6) cAritra dhAraNa karate hI mana:paryaya jJAna kA honA / ( 769) (7) mana:paryayajJAna hone ke bAda aisA pahale se hI abhigraha dhAraNa karanA ki bAraha varSa taka deva manuSya tiryak kRta upasargoM ko samyak pUrvaka sahana karU~gA / ( 769) (8) dIkSA ke dina zAma ko karmAragrAma vihAra karanA (770) jo ki yaha pATha sabhI pratoM meM nahIM milatA hai / (9) kevalajJAna hone para bhagavAn ne prathama devatAoM ko aura bAda meM manuSyoM ko dharmopadeza diyA / ( 775) itanA to spaSTa hai ki ye prasaMga kalpasUtra kI racanA ke bAda AcArAMga ke isa mahAvIra caritra Aye haiM anyathA unakA ullekha kalpasUtra meM bhI huA hotA / ina saba atirikta prasaMgoM se mahAna vyakti kI mahattA kA saMvardhana kiyA gayA hai jo sabhI mahAna vyaktiyoM ke sAtha hotA hai / ina bAtoM se kula kA vaibhava bar3hAyA gayA aura usakA eka pUrvatIrthaMkara ke sAtha pahale se hI sambandha sthApita kiyA gayA, tyAga aura dAna kI mahimA bar3hAyI gayI, bacapana se hI vairAgya kI bhAvanA batAyI gayI, saMkalpa evaM sahanazakti ko mahattvapUrNa sthAna diyA gayA, divya tattvoM kA samAveza kiyA gayA evaM caturtha jJAna kI kamI kI pUrti kI gayI /

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AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna 5 2 (kha) kucha aise ullekha jinakA spaSTIkaraNa kalpasUtra ke mahAvIra-caritra ke binA nahIM ho sakatA (1) eka anukampAdhArI deva ne ['jAyameyaM tikaTaTu] yahI AcAra, kartavya yA rivAja hai aisA socakara garbho kI adalAbadalI kI (735) / yaha AcAra kyA hai| usake bAre meM kahIM para kucha bhI nahIM kahA gayA hai jabaki kalpasUtra (20) meM bar3e hI vistAra ke sAtha samajhAyA gayA hai ki mahAna puruSa brAhmaNa kula meM janma nahIM lete haiM aura zakrendra kA yaha karttavya hai ki garbha kA kisI ucca kula meM sthAnAntara kreN| (2) dIkSA lete samaya apanI pratijJA pUrNa hone (samatta paiNNe) kA ullekha hai (746) / yaha pratijJA kyA thI? isakA uttara kalpasUtra (87-90) meM milatA hai vahA~ para garbha meM hI bhagavAn mahAvIra yaha abhigraha dhAraNa karate haiM ki mAtA-pitA ke jIvana kAla meM pravrajyA dhAraNa nahIM kruuNgaa| spaSTa hai ki kalpasUtra meM ina bAtoM ke Ane ke bAda inheM AcArAMga meM jor3A gayA hai / 2 (ga) kalpasUtra se bheda rakhane vAle tathya (1) AcArAMga (735) garbha kA apaharaNa ho rahA hai isa bAta ko jAnate the / kalpasUtra (31) ke anusAra ise nahIM jAnate the / (2) AcArAMga meM nattaI (dauhitrI) kosiya gotta kI kahI gayI hai (744) jabaki kalpasUtra meM vaha kAsathI gotta kI kaho gayI hai (109) / (3) pravrajyA dhAraNa karane se pahale SaSTha bhakta kA tyAga kiyA aura eka zATaka grahaNa karake loca kiyA (766) / kalpasUtra ke anusAra loca karane ke bAda SaSTha bhakta kA tyAga kiyA aura eka devadUSya grahaNa kiyA (114) / 2 (gha) AcArAMga meM bAda meM jor3e gaye pATha yA badale hue tathya (1) bhagavAn garbhAvasthA meM hI tInoM bAtoM ko jAnate haiM (tiNNANovagate) (734) / isameM se eka 'cayamANe Na jANati' kalpasUtra meM bhI AtA hai parantu AcArAMga meM isake sAtha spaSTIkaraNa sambandhI yaha pATha AtA hai ki cyavana kAla itanA sUkSma hotA hai ki cyavana kI ghaTanA jAnI nahIM jA sktii| yaha spaSTIkaraNa kalpasUtra meM nahIM hai / spaSTa hai ki AcArAMga meM 'suhume NaM se kAle paNNatte' pATha bAda meM jur3A hai| (2) janma (736) devatAoM dvArA utsava, tIrthaMkara kA abhiSeka evaM kautukakarma ke bAda aisA varNana hai ki jaba bhagavAn mahAvIra garbha meM Aye taba se kula meM sabhI taraha se abhivRddhi hone lago thii| vAstava meM yahI bAta janma ke pahale AnI cAhie thI kyoMki nAmakaraNa ke samaya (740) yahI bAta punaH duharAyI gayo hai ki isI kAraNa se unakA nAma vardhamAna rakhA gayA / ataH uparokta pATha bAda meM jor3e gaye haiM yaha bilkula spaSTa hai| 2 (Ga) anya pAThoM meM vRddhi (1) kalpasUtra meM mAhaNakuNDaggAma evaM khattiya kuMDaggAma (2,10) aisA ullekha AtA hai jaba ki AcArAMga meM unheM dAhiNamAhaNa kuMDapura evaM uttarakhattiya kuMDapura kahA gayA hai ( 734-735) /

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ke. Ara. candra (2) paMcamuSTiloca karane ke bAda siddhoM ko namaskAra karanA aura sarva pApakarma akaraNIya hai aisA socakara 'sAmAyika cAritra' dhAraNa karanA ye (766 ) donoM bAteM kalpasUtra (114) meM nahIM AtI haiN| kalpasUtra meM to muMDana karavAkara agAra se anagAra banane kA hI ullekha hai jo kalpasUtra ke sUtra 1 meM bhI prArambha meM ullikhita hai aura vaisA hI ullekha AcArAMga meM bhI prArambha meM (733) AtA hai| AcArAMga meM Age sU0 769 meM jaba unheM manaHparyaya jJAna hotA hai taba 'sAmAyika yukta kSAyopazamika cAritra' kA ullekha hai| (3) hatthuttarAhiM aura muMDe bhavittA (733) ke bIca 'savvato savvattAe' kA pATha adhika hai| (4) mahAvijayasiddhatthapupphuttaravarapuMDarIyadisAsovatthiyavaddhamANAto mahAvimANAo....... cute (734) (rekhAMkita pATha adhika hai ) / (5) janma ke samaya jo varSA huI usameM amRtavAsa kA ullekha kalpasUtra meM nahIM hai (738) / (6) pravrajyA kA loca karate samaya siMhAsana para evaM pUrva dizA kI ora mukha karake baiThane kA ullekha kalpasUtra meM nahIM hai (766) / (7) kevalajJAna ke samaya 'jhANaMtariyAe vaTTamANassa' (kalpasUtra 120) ke badale AcArAMga (772) 'sukkajhANaMtariyAe vaTTamANassa' meM AtA hai| (8) uDDhaM jANuM aho sirasa' (772) kA ullekha kalpasUtra meM nahIM hai| (9) RjubAlikA ke mAtra tIra ke badale use uttara kUla (772) kahA gayA hai / (10) caitya ke AsapAsa ke badale uttara-pUrva dizA bhAga (772) kahA gayA hai| 2 (ca) AcArAMga meM deva-kRtya kA sArA kA sArA prasaMga bAda meM jor3A gayA hai (1) yaha pahale hI spaSTa kara diyA gayA hai ki eka varSa taka dAna karane kA evaM abhiniSkramaNa ke abhiprAya vAle hue ye donoM bAteM bAda meM jor3I gayI haiM / isake bAda meM Ane vAlI sArI sAmagrI (sU0 747 se 765, jisameM bar3hA-car3hA tathA kabhI-kabhI alaMkRta varNana hai) bhI bAda meM jur3I hai| usameM 17 gAthAe~ haiM jinakI bhASA ardhamAgadhI na hokara mahArASTrI hai evaM unakA chanda vikasita gAthA chanda hai| (ye gAthAe~ niyukti evaM vizeSAvazyakabhASya meM bhI milatI haiM) ina gAthAoM ke alAvA jo gadyAMza hai aura usameM jo varNana upalabdha hai yaha kalpasUtra (110-114) meM nahIM milatA hai| isameM sabhI devatAoM kA Agamana, zakrendra dvArA divya siMhAsana kI racanA, bhagavAn kA abhiSeka, unheM AbhUSaNoM se sajAnA, zivikA meM devendroM dvArA cavara DulAnA ityAdi milatA hai| sUtra 767 evaM 768 kI do gAthAe~ bhI isI prakAra bAda meM jor3o gayI pratIta hotI haiN| unameM kahA gayA hai ki jaba bhagavAn ne cAritrya dhAraNa kiyA taba devoM evaM manuSyoM kA ghoSa zAnta ho gayA thA tathA devoM ke dvArA upadeza sunA gayA jo ki dIkSA lene ke ThIka pazcAt tathA kevala jJAna ko prApti ke pUrva kI ghaTanA hai aura usa padya meM (kucha pATha raha gayA ho aisA lagatA hai ) truTiyA~ bhI haiN| kalpasUtra meM aise ullekha nahIM haiN| (3) isI deva-kRtya evaM deva-mahimA ke prasaMga para bhagavAn mahAvIra ko tIrthaMkara kahA gayA hai (750) / vaise hI kalpasUtra meM bhI jo bAda kA pATha hai vahA~ (sU0 2) unheM carama tIrthaMkara kahA gayA

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AcArAMga evaM kalpasUtra meM varNita mahAvIra-caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna 7 hai| anya jagaha para mUla pATha meM tIrthaMkara zabda nahIM hai, saba jagaha unheM 'samaNe bhagavaM mahAvIre' kahA gayA hai| donoM hI caritroM meM kevala jJAna hone ke bAda bhI unheM 'jina' hI kahA gayA hai ( AcArAMga 773, kalpasUtra 121 ) / AcArAMga kI isa sAmagrI meM samAsa-bahulatA evaM kAvyAtmaka kRtrima zailI ke darzana hote haiM / udAharaNArtha-siMhAsana, zivikA, vanakhaMDa Adi ke varNana 747-765 / 2. (ja) AcArAGga ke kucha pAThoM ko aspaSTatA evaM vyAkaraNa sambandhI truTiyA~ (1) samaNe bhagavaM mahAvIre aNukaMpaeNaM deveNaM. kucchisi gambhaM sAharati (735) / 'sAharati' ke sthAna para 'sAharite' honA cAhie aisA sampAdaka ne bhI sUcita kiyA hai / (2) taM NaM rAI...... devehi devIhi ya....."umpijalagabhUte yAvi hotthA (737) / yAvi ke pahale 'karane ke artha vAlA' koI rUpa AnA cAhie thaa| kalpasUtra meM (14) aisA pATha hai-'sA NaM rayaNI"uppijalamANabhUyA hotthA' jo vyAkaraNa kI dRSTi se zuddha hai| (3) sUtra 772 meM 'gimhANaM dose mAse' pATha AyA hai kalpasUtra meM (120) 'docce mAse' AtA hai / yahA~ sampAdaka ne koI spaSTIkaraNa nahIM diyA hai / 3 (ka) kalpasUtra meM upalabdha parantu AcArAMga meM anupalabdha sAmagrI (1) teIsa tIrthaMkaroM ke pazcAt carama tIrthaMkara ke rUpa meM pUrva tIrthaMkaroM ke nirdeza ke anusAra garbha meM avataraNa (2) (2) garbhadhAraNa karate samaya devAnandA dvArA caudaha svapna dekhanA; trizalA dvArA bhI usI prakAra svapna-darzana (32-83); (pati ko sUcita karanA evaM pati dvArA svapna phala kahanA (6-12), svapnoM kA vistRta varNana, svapnalakSaNa pAThakoM se unake phala-viSayaka jAnakArI prApta karanA) [svapna viSayaka varNana bAda meM jor3A gayA hai aisA pUjya muni zrIpuNyavijayajI kA spaSTa abhiprAya hai ] (3) garbhApaharaNa ke bAda siddhArtha ke ghara meM devatAoM dvArA bahumUlya nidhAna lAnA (84) / (4) mAtA para anukampA lAkara bhagavAn mahAvIra dvArA garbha meM halana calana banda kara denA aura phira abhigraha dhAraNa karanA ki mAtA-pitA ke jIte pravrajyA dhAraNa nahIM karU~grA ( 87-91) ( AcArAMga meM mAtra pratijJA pUrI hone kA ullekha hai)| (5) kuNDapura ko sajAne kA varNana, nAmakaraNa ke avasara para dazAha manAne kA lambA varNana ( 96.99 ) / (6) gurujanoM kI AjJA lekara pravrajyA dhAraNa karanA ( 110) / (7) varSAdhika samaya taka cIvara rakhanA. bAda meM 'acela pANi-paDiggaha' bananA / 115 ) / (8) isake pazcAt jo sAmagrI milatI hai vaha AcArAMga meM nahIM dI gayI hai gA~va aura nagara meM Thaharane kI maryAdA, varSAvAsa evaM sthaloM kA ullekha, indrabhUti gautama ko kevala-jJAna, mallaviyoM evaM licchaviyoM dvArA dravyodyota karanA, bhaviSyavANI ityAdi (117-147) /

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ke. Ara. candra (9) AcArAMga ke mahAvIra-caritra ke sAtha tulanA karane para ye saba prasaMga bAda meM jur3e haiM aisA spaSTa mAlUma hotA hai| (10) inake alAvA zakrendra dvArA kI gaI stuti (13-16), unake dvArA yaha vicAra karanA ki tIrthaMkara aise kala meM janma le ho nahIM sakate aura hariNegamesi kI niyukti karake garbha kA apaharaNa karavAne taka kA prasaMga (17-28) bAda meM jor3A gayA hai| itane lambe varNana ke bAda jisameM garbhApaharaNa ho jAtA hai kalpasUtra ke sUtra 30 meM garbhApaharaNa kiye jAne kI bAta saMkSepa meM phira se kahI gayI hai| isase mAlUma hotA hai ki sUtra 30 meM upalabdha sAmagrI kA ho vistArapUrvaka varNana bAda meM 17 se 28 sUtroM meM kiyA gayA hai| isI sUtra 30 kI sAmagrI AcArAMga ke sUtra 735 meM bhI vaisI hI milatI hai / ataH spaSTa hai ki vistRta varNana bAda kA hai| (11) sAmAnya zATaka ke badale meM deva-daSya kA ullekha (114), unheM telokkanAyaga aura dhammavara cakkavaTTI kahanA (1), eka anukampaka deva ke badale zakrendra evaM hariNegamesi ko garbhApaharaNa ke sAtha jor3anA (17.28) janma ke samaya amUlya vastuoM kI varSA rAjabhavana meM hI karavAnA (109), apaharaNa ke samaya 'appAbAhaM appAbAheNaM' kA ullekha (30) evaM janma ke samaya 'puvarattAvarattakAlasamayaMsi' (30,93) kA ullekha, janma ke samaya para aneka vastuoM kI varSA (95) aura garbha meM Ane para samRddhi meM aneka adhika vastuoM kA jur3anA (85), mahAvIra ke vizeSaNoM meM vRddhi (110,120) dIkSA ke samaya devoM aura logoM dvArA stuti evaM prazaMsA kA prakaraNa (110-113) / ye saba bAteM AcArAMga meM upalabdha nahIM haiM aura kalpasUtra meM bhI bAda meM jor3I gaI haiN| 3. (kha) bhASA meM truTiyA~ (1) samaNe bhagavaM mahAvIre... ArogA ArogaM dArayaM payAyA-93 3. (ga) samAsa yukta evaM kRtrima zailI hone ke kAraNa nimna prasaMga bAda meM jur3e haiM aisA spaSTa hai| garbhApaharaNa kA prasaMga (13-15) zayanagRha (33) svapnoM ke varNana (34-47) aTTanazAlA, majjanagRha, upasthAnazAlA, svapna pAThakoM dvArA svapna-phala kahanA (63-76) janmotsava manAnA (97-99) dIkSA ke lie prasthAna (113) vihAra kAla meM bhagavAn mahAvIra kI sahiSNutA (117-119) 4. upasaMhAra kalpasUtra evaM AcArAMga ke mahAvIra-caritra meM samaya-samaya para vRddhi evaM parivartana hote hue bhI AcArAMga meM kucha mula bAteM surakSita rahI haiM jo kalpasUtra se prAcIna lagatI haiM aura ve isa prakAra haiM

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AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA vizleSaNa evaM unakI pUrvAMparatA kA prazna (1) AcArAMga meM kuNDapura ( 734, 735, 753) ko eka saMniveza kahA gayA hai jaba ki kalpasUtra meM use (2, 15, 19, 23, 25, 27, 30) eka nagara kahA gayA hai / (2) AcArAMga meM garbhApaharaNa ke sAtha ( 735) mAtra eka anukampaka deva jur3A huA hai jaba ki kalpasUtra meM isa deva ko hariNegamesi (17-28) kahA gayA hai aura isa kArya ke sAtha zakendra ko bhI jor3a diyA gayA hai / hariNegamesi kA yaha varNana bhagavatIsUtra meM (sU0 1,7) AtA hai / (3) AcArAMga meM pravrajyA ke samaya eka zATaka grahaNa (766) karane kA ullekha hai jaba ki kalpasUtra meM (114) usake sAtha divyatA jor3a kara use devaduSya kahA gayA hai / AcArAMga prathama zrutaskandha ke uvahANasutta (255 ) meM bhI devaduSya kA ullekha nahIM hai No cevimeNa vattheNa pahissA mi ) parantu vastra kA hI ullekha hai [ AcArAMga ke anusAra ( 766 ) eka zATaka grahaNa karake dIkSA ke samaya sabhI AbharaNa-aMlakAroM kA tyAga karate haiN| bAda meM kahIM para bhI usa zATaka kA ullekha nahIM AtA hai isase aisA anumAna ho sakatA hai ki dIkSA ke kucha samaya bAda usa zATaka ko bhI tyAga diyA hogA / uvahANasutta ( 257, 275 ) ke anusAra use varSAdhika rakhA thA / kalpasUtra (115 ) ke anusAra devaSya ko eka varSa ke bAda chor3a diyA thA / ] (4) ina tathyoM ke AdhAra se kahA jA sakatA hai ki sabhI parivartanoM ke bAvajUda bhI AcArAMga ke dvitIya zrutaskandha kA mahAvIra caritra AcArAMga ke prathama zrutaskandha ke mUla ke najadIka pratIta hotA hai / kalpasUtra kA mahAvIra caritra cAhe prathama sthiti meM AcArAMga ke dvitIya zrutaskandha mahAvIra caritra kA AdhAra rahA ho, kintu bAda meM usameM bahuta adhika jor3a diyA gayA hai aura isa prakAra vaha apane mUla rUpa meM sthita nahIM raha sakA / (5) mahAvIra - caritra : saMbhAvita vikAsa mUla prasaMga 1 se 5 evaM donoM granthoM meM vikasita sAmagrI AcArAMga (1) garbha meM avataraNa (ka) kula kI samRddhi meM vRddhi honA / 2 9 kalpasUtra (ka) teIsa tIrthaMkaroM ke bAda, (kha) pUrva tIrthaMkaroM ke nirdezAnusAra, (ga) carama tIrthaMkara ke rUpa meM garbha meM AnA, (gha) kula kI samRddhi meM vRddhi honA [ AcArAMga ke bAda kalpasUtra meM jur3A hogA kyoMki arvAcIna pratoM meM hI yaha bAta milatI hai / ] (Ga) svapna-darzana (ca) svapna-varNana [ svapna-darzana ke jor3A gayA hogA / ] bAda yaha

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ke. Ara. candra (ka) 'jIyameyaM kA varNana (2) garbha kA apaharaNa (ka) eka anukampaka deva dvArA apaharaNa [ 'jIyameyaM' zabda kalpasUtra se liyA gayA ] / (kha) dokSA lete samaya pratijJA pUrI hone kA ullekha mAtra [ mAtA-pitA ke jIvana kAla meM dIkSA nahIM lene kI yaha bAta kalpasUtra se lI gayI hai ] / (kha) zakendra evaM hariNegamesi deva ko isa ghaTanA ke sAtha jor3anA [ yaha AcArAMga ke bAda kI sAmagrI mAlUma hotI hai / (ga) zakrendra dvArA stuti| (gha) devatAoM dvArA siddhArtha ke ghara bahumUlya nidhAna lAnA (svtntr)| (Ga) anukampAvaza garbha meM halana-calana banda krnaa| (ca) mAtA-pitA ke jIvana kAla meM dIkSA nahIM lene kA abhigraha dhAraNa karanA / (3) nAmakaraNa (ka) dazAha kA ullekha mAtra / (kha) pAMca dhAtriyoM dvArA saMvardhana / (ga) paripakva jJAna vAle honaa| (ka) nAmakaraNa ke avasara para dazAha manAne kA lambA varNana / (kha) usa samaya nagarI ko sjaanaa| (ga) paripakva jJAna vAle hone kI yaha bAta svapna phala batAte samaya svapna-varNana meM kaha dI gayI hai| (gha) Asakti rahita paMcendriya bhogoM kA sevana saMyama-pUrvaka krnaa| (Ga) mAtA-pitA ko pApityI kahanA (svatantra ) / (ca) eka saMvatsara taka dAna denA / (cha) dIkSA lene ke abhiprAya vAle honaa| (ja) isake bAda devoM dvArA mahimA / (4) pravrajyA (ka) eka zATaka grahaNa karake pravrajyA dhAraNa krnaa| (ka) gurujanoM kI AjJA lekara dIkSA grahaNa karanA (svtntr)|

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AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna 11 (kha) vaizramaNa evaM zakrendra dvArA AbharaNa evaM keza-grahaNa karanA / (kha) zATaka ke badale devadUSya kA ullekha | (ga) usa avasara para mana:paryayajJAna kA honA / (gha) bAraha varSa taka upasarga sahana karane kI pratijJA dhAraNa karanA / (5) kevala jJAna (ka) prathama upadeza pahale devatAoM ko aura bAda meM manuSyoM ko denA / (ga) varSAdhika cIvara dhAraNa kara bAda meM usakA tyAga / ahamadAbAda

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antakRddazA ko viSaya vastu : eka punarvicAra pro0 sAgaramala jaina antakRddazA jaina aMga-AgamoM kA aSTama aMgasUtra hai| sthAnAMgasUtra meM ise daza dazAoM meM eka batAyA gayA hai| antakRddazA kI viSayavastu se sambandhita nirdeza zvetAmbara Agama sAhitya meM sthAnAMga, samavAyAMga, nandIsUtra meM tathA digambara paramparA meM rAjavAtika, dhavalA tathA jayadhavalA meM upalabdha hai| antakRdazA kA vartamAna svarUpa vartamAna meM jo antakRddazA upalabdha hai usameM ATha varga haiN| prathama varga meM gautama, samudra, sAgara, gambhIra, stimita, acala, kAmpilya, akSobha, prasenajita aura viSNu ye dasa adhyayana upalabdha haiN| dvitIya zrutaskandha meM ATha adhyayana haiM inake nAma haiM--akSobha, sAgara, samudra, himavanta, acala, dharana, pUrana aura abhicndr| tRtIya varga meM nimna teraha adhyayana haiM-(1) anIyasa kumAra, (2) anantasena kumAra, (3) anihata kumAra, (4) vidvat kumAra, (5) devayaza kumAra, (6) zatrusena kumAra, (7) sAraNa kumAra, (8) gaja kumAra, (9) sumukha kumAra, (10) durmukha kumAra, (11) kUpaka kumAra, (12) dAruka kumAra, (13) anAdRSTi kumAra / isI prakAra caturtha varga meM nimna dasa adhyayana haiM(1) jAli kumAra, (2) mayAli kumAra, (3) uvayAli kumAra, (4) puruSasena kumAra, (5) vAriSeNa kumAra, (6) pradyumna kumAra, (7) zAmba kumAra (8) aniruddha kumAra, (9) satyanemi kumAra aura (10) dRDhanemi kumAra / paMcama varga meM dasa adhyayana haiM jinameM ATha kRSNa kI pradhAna patniyoM aura do pradyumna kI patniyoM se sambandhita haiN| prathama varga se lekara pAMcaveM varga taka ke adhikAMza vyakti kRSNa ke parivAra se saMbandhita haiM aura ariSTanemi ke zAsana meM hue haiN| chaThe, sAtaveM aura AThaveM varga kA sambandha mahAvIra ke zAsana se hai| chaThe varga ke nimna 16 adhyayana batAye gaye haiM--(1) makAI, (2) kiMkama, (3) mudgarapANi, (4) kAzyapa, (5) kSemaka (6) dhRtidhara, (7) kailAza, (8) haricandana, (9) vAratta, (10) sudarzana, (11) puNyabhadra, (12) sumanabhadra, (13) supratiSThita, (14) meghakumAra, (15) atimukta kumAra aura (16) alakka (alakSya) kumAra / sAtaveM varga meM 13 adhyayanoM ke nAma nimna haiM(1) nandA, (2) nandavatI, (3) nandottarA, (4) nandazreNikA, (5) marutA, (6) sumarutA, (7) mahAmarutA, (8) maruddevA, (9) bhadrA, (10) subhadrA, (11) sujAtA, (12) sumanAyikA, (13) bhUtadattA / AThaveM varga meM kAlo, sukAlI, mahAkAlI, kRSNA, sudarzanA, vorakRSNA, rAmakRSNA, karmasenakRSNA aura mahAsenakRSNA ina dasa zreNika kI pattiyoM kA ullekha hai| uparyukta sampUrNa vivaraNa ko dekhane se kevala kiMkama aura sudarzana hI aise adhyAya haiM jo sthAnAMga meM ullikhita vivaraNa se nAma sAmya rakhate haiM, zeSa sAre nAma bhinna haiN| antakRddazA kI viSayavastu sambandhI prAcIna ullekha sthAnAMga meM hameM sarvaprathama antakRddazA kI viSayavastu kA ullekha prApta hotA hai| isameM antakRddazA ke nimna dasa adhyayana batAye gaye haiN| nami, mAtaMga, somila, rAmagupta (rAmaputta), sudarzana

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13 antakRddazA kI viSayavastu : eka punarvicAra jamAlI, bhayAlI, kiMkama, pallatetIya aura phAlaambaputra' / yadi hama vartamAna meM upalabdha antakRddazA ko dekhate haiM to usameM uparyukta dasa adhyAyoM meM kevala do nAma sudarzana aura kiMkama upalabdha haiN| samavAyAMga meM antakRddazA kI viSayavastu kA vivaraNa dete hue kahA gayA hai ki isameM antakRta jIvoM ke nagara, udyAna, caitya, vanakhaNDa, rAjA, mAtA-pitA, samavasaraNa, dharmAcArya, dharmakathA, iha loka aura paraloka kI Rddhi vizeSa, bhoga aura unakA parityAga, pravrajyA, zrutajJAna kA dhyAna, tapa tathA kSamA Adi bahuvidha pratimAoM, satraha prakAra ke saMyama, brahmacarya, AkiMcanya, samiti, gupti, apramAda, yoga, svAdhyAya aura dhyAna sambandhI vivaraNa haiN| Age isameM batAyA gayA hai ki isameM uttama, saMyama ko prApta karane tathA parigrahoM ke jotane para cAra karmoM ke kSaya hone se kevalajJAna kI prApti kisa prakAra se hotI hai isakA ullekha hai sAtha hI una muniyoM kI zramaNa paryAya, prAyopagamana, anazana, tama aura rajapravAha se yukta hokara mokSasakha ko prApta karane sambandhI ullekha haiM / samavAyAMga ke anusAra isameM eka zrutaskandha, dasa adhyayana aura sAta varga batalAye gaye haiN| jabaki upalabdha antakRddazA meM ATha varga haiM ataH samavAyAMga meM vartamAna antakRddazA ko apekSA eka varga kama batAyA gayA hai| aisA lagatA hai ki samavAyAMgakAra ne sthAnAMga kI mAnyatA aura usake sAmane upalabdha grantha meM eka samanvaya baiThAne kA prayAsa kiyA hai| aisA lagatA hai ki samavAyAMgakAra ke sAmane sthAnAMga meM ullikhita antakRddazA lupta ho cukI thI aura mAtra usameM 10 adhyayana hone ko smRti hI zeSa thI tathA usake sthAna para vartamAna upalabdha antakRddazA ke kama se kama sAta vargoM kA nirmANa ho cukA thaa| nandIsUtrakAra antakRddazA ke sambandha meM jo vivaraNa prastuta karatA hai vaha bahuta kucha to samavAyAMga ke samAna hI hai kintu usameM spaSTa rUpa se isake ATha varga kA ullekha prApta hai| samavAyAMgakAra jahA~ antakRddazA kI dasa samuddezana kAloM kI carcA karatA hai vahA~ nandIsUtrakAra usake ATha uddezana kAloM kI carcA karatA hai| isa prakAra yaha spaSTa hai ki vartamAna meM upalabdha antakRddazA kI racanA samavAyAMga ke kAla taka bahuta kucha ho cukI thI aura vaha antima rUpa se nandIsUtra ko racanA ke pUrva apane astitva meM A cukA thaa| zvetAmbara paramparA meM upalabdha tInoM vivaraNoM se hameM yaha jJAta hotA hai ki sthAnAMga meM ullikhita antakRddazA prathama saMskaraNa ko viSayavastu kisa prakAra se usase alaga kara dI gaI aura nandIsUtra ke racanA kAla taka usake sthAna para navIna saMskaraNa kisa prakAra astitva meM A gyaa| yadi hama digambara sAhitya ko dRSTi se isa prazna para vicAra kareM to hameM sarva prathama tattvArthavArtika meM antakRddazA kI viSayavastu se sambandhita vivaraNa upalabdha hotA hai| usameM nimna dasa adhyayanoM kI sUcanA prApta hotI hai-nami, mAtaMga, somila, rAmaputta, sudarzana, yamalIka, valIka, kiSkambala aura pAtAlambaSThaputra / yadi hama sthAnAMga meM ullikhita antakRddazA ke dasa adhyayanoM se inakI tulanA karate haiM to isake yamalika aura valika aise do nAma haiM, jo sthAnAMga ullekha se bhinna hai| vahA~ inake sthAna para jamAlI, mayAlI (bhagAlI) aise do adhyayanoM kA ullekha hai / punaH cilvaka 1. sthAnAMga, sthAna 10 /

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14 pro0 sAgaramala jaina kA ullekha tattvArthaM vArtikakAra ne nahIM kiyA hai| usake sthAna para pAla aura ambaSThaputra aise do alaga alaga nAma mAna liye haiM / yadi hama isakI prAmANikatA kI carcA meM utareM to sthAnAMga kA vivaraNa hameM sarvAdhika prAmANika lagatA hai / sthAnAMga meM antakRddazA ke jo dasa adhyAya batAye gaye haiM unameM nami nAmaka adhyAya vartamAna uttarAdhyayana sUtra meM upalabdha hai / yadyapi yaha kahanA kaThina hai ki sthAnAMga meM ullikhita 'nami' nAmaka adhyayana aura uttarAdhyayana meM ullikhita 'nami' nAmaka adhyayana kI viSayavastu eka tho yA bhinna-bhinna thI / nami kA ullekha sUtrakRtAMga meM bhI upalabdha hotA hai / vahA~ pArAzara, rAmaputta Adi prAcIna RSiyoM ke sAtha unake nAma kA bhI ullekha huA hai / sthAnAMga meM ullikhita dvitIya 'mAtaMga' nAmaka adhyayana RSibhASita ke 26veM mAtaMga nAmaka adhyayana ke rUpa meM Aja upalabdha hai / yadyapi viSayavastu kI samarUpatA ke sambandha meM yahA~ bhI kucha kaha pAnA kaThina hai / saumila nAmaka tRtIya adhyayana kA nAma sAmya RSibhASita ke 42 veM soma nAma adhyAya ke sAtha dekhA jA sakatA hai / rAmaputta nAmaka caturtha adhyayana bhI RSibhASita ke teIsaveM adhyayana ke rUpa meM ullikhita hai / samavAyAMga ke anusAra dvigRddhidazA ke eka adhyayana kA nAma bhI rAmaputta thA / yaha bhI saMbhava hai ki antakRddazA isimAsiyAiM aura dvigRddhidazA ke rAmaputta nAmaka adhyayana kI viSayavastu bhinna ho cAhe vyakti vahI ho / sUtrakRtAMgakAra ne rAmaputta kA ullekha ahaMtu pravacana meM eka sammAnita RSi ke rUpa meM kiyA hai / rAmaputta kA ullekha pAlitripiTaka sAhitya meM hameM vistAra se milatA hai / sthAnAMga meM ullikhita antakRddazA kA pAcavA~ adhyayana sudarzana hai / vartamAna antakRddazA meM chaTheM varga ke dazaveM adhyayana kA nAma sudarzana hai / sthAnAMga ke anusAra antakRddazA kA chaThA adhyayana jamAlI hai / antakRdazA meM sudarzana kA vistRta ullekha arjuna mAlAkAra ke adhyayana meM bhI hai / jamAlI kA ullekha hameM bhagavatI - sUtra meM bhI upalabdha hotA hai / yadyapi bhagavatIsUtra meM jamAlo ko bhagavAn mahAvIra ke kriyamAnakRta ke siddhAnta kA virodha karate hue darzAyA gayA hai| zvetAmbara paramparA jamAlI ko bhagavAn mahAvIra kA jAmAtR bhI mAnatI hai / paravartI sAhitya niyukti, bhASya aura cUrNiyoM meM bhI jamAlI kA ullekha pAyA jAtA hai aura unheM eka nihnava batAyA gayA hai| sthAnAMga kI sUcI ke anusAra antakRddazA kA sAtavA~ adhyayana bhayAlI ( bhagAlI ) hai / 'bhagAlI metejja' / RSibhASita ke 13 veM adhyayana meM ullikhita hai / sthAnAMga kI sUcI meM antakRddazA ke AThavA~ adhyayana kA nAma kikama yA kikasa hai / vartamAna meM upalabdha antakRddazA meM chaTheM varga ke dvitIya adhyAya kA nAma kikama hai, yadyapi yahA~ tatsambandho vivaraNa kA abhAva hai / sthAnAMga meM antakRtaddazA ke 9 veM adhyayana kA nAma cilvakayA cillavAka hai / kucha pratiyoM meM isake sthAna para 'palletIya' aisA nAma bhI milatA hai - isake sambandha meM bhI hameM koI vizeSa jAnakArI nahIM hai / digambara AcArya akalaMkadeva bhI isa sambandha meM spaSTa nahIM hai / sthAnAMga meM dasaveM adhyayana kA nAma phAlaambaDaputta batAtA hai / jisakA saMskRtarUpa pAlaambaSThaputra ho sakatA hai / ambaDa saMnyAsI kA ullekha hameM bhagavatIsUtra meM vistAra se milatA hai ambaDa ke nAma se eka adhyayana RSibhASita meM bhI hai / yadyapi vivAda kA viSaya yaha ho sakatA hai ki jahAM RSibhASita aura bhagavatI use ambaDa parivrAjaka kahate haiM vahAM use ambaDaputta kahA gayA hai / aitihAsika dRSTi se gaveSaNA karane para hameM aisA lagatA hai ki sthAnAMga meM antakRddazA ke 10 adhyayana batAye gaye haiM ve yathArtha vyaktiyoM se sambandhita rahe hoMge kyoMki unameM se adhikAMza

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antakRddazA kI viSayavastu : eka punarvicAra ke ullekha anya srotoM se bhI upalabdha haiN| inameM se kucha to aise haiM jinakA ullekha bauddha paramparA meM mila jAtA hai yathA-rAmaputta, somila, mAtaMga Adi / antakRdazA kI viSayavastu ke sambandha meM vicAra karate samaya hama sunizcitarUpa se itanA kaha sakate haiM ki ina sabameM sthAnAMga sambandhI vivaraNa adhika prAmANika tathA aitihAsika satyatA ko liye hue hai| samavAyAMga meM eka ora isake dasa adhyayana batAye gaye haiM to dUsarI ora samavAyAMgakAra sAta vargoM kI bhI carcA karatA hai isase aisA lagatA hai ki samavAyAMga ke uparyukta vivaraNa likhe jAne ke samaya sthAnAMga meM ullekhita antakRdazA kI viSayavastu badala cukI thI kintu vartamAna meM upalabdha antakRddazA kA pUrI taraha nirmANa bhI nahIM ho pAyA thaa| kevala sAta hI varga bane the| vartamAna meM upalabdha antakRddazA kI racanA nandIsUtra meM tatsambandhI vivaraNa likhe jAne ke pUrva nizcita rUpa se ho cukI thI kyoMki nandIsUtrakAra usameM 10 adhyayana hone kA koI ullekha nahIM karatA hai| sAtha hI vaha ATha vargoM kI carcA karatA hai| vartamAna antakRddazA ke bhI ATha varga hI haiN| uparyukta vivaraNa se hama isa niSkarSa para pahuMca sakate haiM ki vartamAna meM upalabdha antakRddazA kI viSayavastu nandIsatra kI racanA ke kucha samaya pUrva taka astitva meM A gaI thii| aisA lagatA hai ki vallabhI vAcanA ke pUrva hI prAcIna antakRddazA ke adhyAyoM kI yA to upekSA kara dI gayI yA unheM yatra-tatra anya granthoM meM jor3a diyA gayA thA aura isa prakAra prAcIna antakRddazA kI viSayavastu ke sthAna para navIna viSayavastu rakha dI gyii| yahAM yaha prazna svAbhAvika rUpa se utpanna ho sakatA hai ki aisA kyoM kiyA gayA / kyA vismRti ke AdhAra para prAcIna antakRdazA kI viSayavastu lupta ho gayI athavA usakI prAcIna viSayavastu saprayojana vahA~ se alaga kara dI gii| merI mAnyatA yaha hai ki viSayavastu kA yaha parivartana vismati ke kAraNa nahIM, parantu saprayojana hI haA hai| antakRddazA kI prAcIna viSayavastu meM jina dasa vyaktitvoM ke caritra kA citraNa kiyA gayA thA unameM nizcita rUpa se mAtaMga, ambaDa, rAmapRtta, bhayAlI (bhagAlI) jamAlI Adi aise haiM jo cAhe kisI samaya taka jaina paramparA meM sammAnyarUpa se rahe hoM kintu aba ve jaina paramparA ke virodhI yA bAharI mAna liye gaye the| jina praNIta, aMga suttoM meM unakA ullekha rakhanA samucita nahIM mAnA gayA ataH jisa prakAra praznavyAkaraNa se RSibhASita ko RSiyoM ke upadezoM se saprayojana alaga kiyA gayA usI prakAra antakRddazA se inake vivaraNa ko bhI saprayojana alaga kiyaa| yaha bhI sambhava hai ki jaba jaina paramparA meM zrIkRSNa ko vAsudeva ke rUpa meM svIkAra kara liyA gayA to unake tathA unake parivAra se sambandhita kathAnakoM ko kahIM sthAna denA Avazyaka thaa| ataH antakRddazA kI prAcIna viSayavastu ko badala kara usake sthAna para kRSNa aura unake parivAra se sambandhita pA~ca vargoM ko jor3a diyA gayA / antakRdazA kI viSayavastu kI carcA karate hue sabase mahattvapUrNa tathya hamAre sAmane yaha AtA hai ki digambara paramparA meM antakRddazA kI jo viSayavastu tatvArthavArtika meM ullikhita hai vaha sthAnAMga kI sUcI se bahuta kucha mela khAtI hai / yaha kaise sambhava huA ? digambara paramparA jahA~ aGgaAgamoM ke lopa ko bAta karato hai to phira tattvArthavArtikakAra ko usakI prAcIna viSayavastu ke saMbaMdha meM jAnakArI kaise ho gaI / merI aisI mAnyatA hai ki zvetAmbara Agama sAhitya ke sambandha meM digambara

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pro0 sAgaramala jaina paramparA meM jo kucha bhI jAnakArI prApta huI hai vaha yApanIya paramparA ke mAdhyama se prApta huI hai aura itanA nizcita hai ki yApanIya aura zvetAmbaroM kA bheda hone taka sthAnAMga meM ullikhita sAmagrI antakRdazA meM pracalita rahI ho aura tatsambandhI jAnakArI anuzruti ke mAdhyama se tattvArthavArtikakAra taka pahuMcI ho| tatvArthavArtikakAra ko bhI kucha nAmoM ke sambandha meM avazya hI bhrAnti hai, agara usake sAmane mUlagrantha hotA to aisI bhrAnti kI sambhAvanA nahIM rhtii| jamAlI kA to saMskRta rUpa yamaloka ho sakatA hai kintu bhagAlI yA bhayAlI kA saMskRta rUpa valIka kisI prakAra nahIM bntaa| isI prakAra kiMkama kA kiSkambala rUpa kisa prakAra banA yaha bhI vicAraNIya hai / cilvaka yA pallatettoya ke nAma kA apalApa karake pAlaambaSThaputta ko bhI alaga-alaga kara dene se aisA lagatA hai ki vArtikakAra ke samakSa mUla grantha nahIM hai kevala anuzruti ke rUpa meM hI vaha unakI carcA kara rahA hai| jahA~ zvetAmbara cUrNikAra aura TIkAkAra viSaya vastu sambandhI donoM hI prakAra kI viSayavastu se avagata haiM vahAM digambara ( AcAryoM ko mAtra prAcIna saMskaraNa ) upalabdha antakRdazA kI viSayavastu ke sambandha meM jo ki chaThI zatAbdI meM astitva meM A cukI thI koI jAnakArI nahIM thii| ataH unakA AdhAra kevala anuzruti thA grantha nhiiN| jaba ki zvetAmbara paramparA ke AcAryoM kA AdhAra eka ora grantha thA to dUsarI ora sthAnAMga kA vivaraNa / dhavalA aura jayadhavalA meM antakRdazA sambandhI jo vivaraNa upalabdha hai vaha nizcita rUpa se tattvArthavAtika para AdhArita hai| svayaM dhavalAkAra vIrasena 'uktaM ca tattvArtha bhASye' kahakara usakA ullekha karatA hai| isase spaSTa hai ki dhavalAkAra ke samakSa bhI prAcIna viSayavastu kA koI grantha upasthita nahIM thaa| ataH hama isa niSkarSa para pahu~ca sakate haiM ki prAcIna antakRdazA kI viSayavastu IsA kI cauthI-pAMcavIM zatAbdI ke pUrva hI parivartita ho cukI thI aura chaThI zatAbdI ke anta taka vartamAna antakRdazA astitva meM A cukI thii| pArzvanAtha vidyAzrama zodha saMsthAna, AI0 TI0 AI0 roDa, vArANasI-221005

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17 antakRddazA kI viSayavastu : eka punarvicAra antakRddazA kI viSayavastu sambandhI sandarbha (1) sthAnAGga (saM0 madhukaramuni) dazama sthAna, sUtra 110 evaM 113 dasa dasAo paNNattAo, taM jahA-kammavivAga-dasAo, uvAsagadasAo, aMtagaDadasAyo, aNuttarovavAiyadasAo AyAradasAo, paNhAvAgaraNadasAo, baMdhadasAo, dogiddhidasAo, dIhadasAo, sNkheviydsaao| evaM aMtagaDadasANaM dasa ajjhayaNA paNNattA, taM jahA Nami mAtaMge somile, rAmagutte sudaMsaNe ceva / jamAlI ya bhagAlI ya, kiMkase cillaetiya / phAle aMbaDaputte ya emete dasa AhitA // (2) samavAyAGga (saM0 madhukara muni) prakIrNaka samavAya sUtra, 539-540 se kiM taM aMtagaDadasAo ? aMtagaDadasAsu NaM aMtagaDANaM nagarAI ujjANAI ceiyAI vaNasaMDAi rAyANo ammApiyaro samosaraNAi dhammAyariyA dhammakahAo ihaloiya-paraloiyA iDhivisesA bhogapariccAyA pavvajjAo suyapariggahA tavovahANAI paDimAo bahuvihAo, khamA ajjavaM maddavaM ca, soaMca saccasahiyaM, sattarasaviho ya saMjamo, uttamaM ca baMbhaM, AkiMcaNayA tavo ciyAo samiiguttIo ceva, taha apapmAyajogo. sajjhAyajjhANANa ya uttamANa doNhaMpi lkkhnnaaii|| pattANa ya saMjamuttamaM jiyaparIsahANaM caunvihakammakhayammi jaha kevalassa laMbho, pariyAo jattio ya jaha pAlio muNihiM, pAyovagao ya jo jahiM, jattiyANi bhattANi cheyaittA aMtagaDo muNivaro tamarayoghavippamukko, mokkhasuhamaNuttaraM ca pttaa| ee aNNe ya evamAiatthA vityAreNaM parUveI / ___ aMtagaDadasAsu NaM parittA vAyaNA saMkhejjA aNuogadArA saMkhejjAo paDivattIo saMkhejjA veDhA saMkhejjA silogA saMkhejjAo nijjuttIo saMkhejjAo sNghnniio|, se NaM aMgaThThayAe aTThame aMge ege suyakkhaMdhe dasa ajjhayaNA satta vaggA dasa uddesaNakAlA dasa samuddesaNakAlA saMkhejjAipayasayasahassAipayaggeNaM, saMkhejjA akkharA aNaMtA gamA aNaMtA pajjavA parittA tasA aNaMtA thAvarA sAsayA kaDA Ni baddhA NikAiyA jiNapaNNattAbhAvA Adhavijjati paNNA vijjati parUvijjati daMsijjati nidaMsijjati uvadaMsijjati / se evaM AyA evaM NAyA evaM viNNAyA evaM caraNa karaNa-parUvaNayA Aghavijjati paNNavijjati parUvijjati daMsijjati nidaMsijjati uvadaMsijjati / settaM aNtgdddsaao| (3) nandIsUtra (saM0 madhukara muni) sUtra 53, pR0 183, se kiM taM aMtagaDadasAo? aMtagaDadasAsu NaM aMtagaDANaM nagarAI, ujjANAi, ceiAi vaNasaMDAI samosaraNAi, rAyANo, ammA-piyaro, dhammAyariyA, dhammakahAo, ihaloia-paraloiAiDDhi visesA, bhoga wwwjainelibrary.org

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18 pro0 sAgaramala jaina pariccAyA pavvajjAo, paripAgA, suapariggahA, tavovahANAI salehaNAo, bhattapaccakkhANAI, pAovagamaNAiM aMtakiriAo Aghavijjanti / aMtagaDadasAsu NaM parittA vAyaNA, saMkhijjA aNaogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo saMgahaNIo, saMkhejjAo pddivttiio| __ se NaM aMgaThThayAe aTThame aMge, ege suakhaMdhe aTTha vaggA, aThTha uddesaNakAlA, aTTha samuddesaNa kAlA saMkhejjA payasahassA payaggeNaM, saMkhejjA akkharo, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNatA thAvarA, sAsaya-kaDa-nibaddha-nikAiA jiNapaNNattA bhAvA Aghavijjati, pannavijjaMti, paMrUvijjati, daMsijjati nidaMsijjati, uvadaMsijjati / se evaM AyA, evaM nAyA, eva vinAyA, evaM caraNakaraNaparUvaNA aaghvijji| se taM aNtgdddsaao| (4) tatvArthavAtika--pRSTha 51 saMsArasyAntaH kRto yaiste'nyekRtaH namimataMgasomilarAmaputrasudarzanayamavAlmIkavaloka. niSkaMbalapAlambaSTaputrA ityete daza vardhamAnatIrthaGkaratIrthe / / (Sa) SaTakhaNDAgama dhavalA 1 / 1 / 2, khaNDa eka, bhAga eka, pustaka eka--pRSTha 103-4 aMtayaDadasA NAma aMgaM tevIsa lakkha-aTThAvIsa-sahassa-padehi 2328000 ekke vakamhi ya titthe dAruNe bahuvihovasagge sahiUNa pADiheraM laghRNa NivvAgaM gade dasa dasa vaNNedi / uktaM ca tattvArthabhASye--saMsArasyAntaH kRto yaiste'ntakRtaH nami-mataGga somila-rAmaputra-sudarzanayamalIka-valIkakiSkavila pAlambaSTaputrA iti ete daza varddhamAnatIrthaGkaratIrthe / evamRSabhAdInAM trayoviMzatestIrtheSvanye'nye, evaM daza dazAnagArAH dAruNAnupasargAnijitya kRtsnakarmakSayAdantakRto dazAsyAM varNyanta iti antakRdazA /

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candraprajJapti aura sUryaprajJapti ( jyotiSagaNarAjaprajJapti) kA paryavekSaNa anuyoga pravartaka muni zrI kanhaiyA lAla " kamala" sAmAnya antara ke atirikta candraprajJapti aura sUryaprajJapti sarvathA samAna haiM isalie eka ke paricaya se donoM kA paricaya svataH ho jAtA hai / upAMgadvaya- paricaya : saMkalanakartA dvArA nirdhArita nAma - jyotiSagaNarAjaprajJapti hai / prArambha meM saMyukta pracalita nAma - candra-sUryaprajJapti rahA hogA / bAda meM upAMgadvaya ke rUpa meM vibhAjita nAma - candraprajJapti, sUryaprajJapti ho gae jo abhI pracalita haiM / pratyeka prajJapti meM bIsa prAbhRta haiM aura pratyeka prajJapti meM 108 sUtra haiM / tRtIya prAbhRta se navam prAbhRta paryanta arthAt sAta prAbhRtoM meM aura gyArahaveM prAbhRta bIsaveM prAbhRta paryanta arthAt dasa prAbhRtoM meM 'prAbhRta- prAbhRta" nahIM hai / kevala prathama, dvitIya aura dasaveM prAbhRta meM "prAbhRta prAbhRta" hai / saMyukta saMkhyA ke anusAra satraha prAbhRtoM meM prAbhRta-prAbhRta nahIM hai / kevala tIna prAbhRtoM meM prAbhRta-prAbhRta haiM / upalabdha candra-sUryaprajJapti kA viSayAnukrama vargIkRta nahIM hai / yadi inake vikIrNa viSayoM kA vargIkaraNa kiyA jAe to jijJAsu jagat adhika se adhika lAbhAnvita ho sakatA hai / vargIkRta viSayAnukrama candraprajJapti ke viSayAnukrama kI rUparekhA 1. candra kA vistRta svarUpa 2. candra kA sUrya se saMyoga 3. candra kA graha se saMyoga 4. candra kA nakSatroM se saMyoga 5. candra kA tArAoM se saMyoga sUryaprajJapti ke viSayAnukrama kI rUparekhA : 1. sUrya kA vistRta svarUpa sUrya kA candra se saMyoga 2. sUrya kA grahoM se saMyoga

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zrI kanhaiyAlAla 'kamala' 4. sUrya kA nakSatroM se saMyoga 5. sUrya kA tArAoM se sayoga sUrya-candraprApti ke sUtroM kA vivaraNa :(a) 1. candra, sUrya ke saMyukta sUtra 2. candra, sUrya, graha ke saMyukta sUtra 3. candra, sUrya, graha, nakSatra ke saMyukta sUtra 4. candra, sUrya, graha, nakSatra, tArAoM ke saMyukta sUtra (ba) 1. grahoM ke sUtra 2 nakSatroM ke sUtra 3. tArAoM ke sUtra (sa) 1. kAla ke bheda-prabheda 2. ahorAtra ke sUtra 3. saMvatsara ke sUtra 4. aupamika kAla ke sUtra 5. kAla aura kSetra ke sUtra donoM prajJaptiyoM kI niyukti Adi vyAkhyAeM : -- dvAdaza upAMgoM ke vartamAna mAnyakrama meM candraprajJapti chaThA aura sUryaprajJapti sAtavA~ upAga hai - isalie AcArya malayagiri ne pahale candraprajJapti kI vRtti aura bAda meM sUryaprajJapti kI vRtti racI hogI? yadi AcArya malayagiri kRta candraprajJapti-vRtti kahIM se upalabdha hai to usakA prakAzana huA hai yA nahIM ? yA anya kisI ke dvArA kI gaI niyukti, cUNi yA TIkA prakAzita ho to anveSaNIya hai| o AcArya malayagiri ne sUryaprajJapti kI vRtti meM likhA hai sUryaprajJapti niyukti naSTa ho gaI hai' ataH guru kRpA se vRtti kI racanA kara rahA huuN| nAmakaraNa aura vibhAjana :-- sabhI aMga-upAMgoM ke Adi yA anta meM kahIM na kahIM unake nAma upalabdha haiM kintu ina donoM upAMgoM kI utthAnikA yA upasaMhAra meM candraprajJapti yA sUryaprajJapti kA nAma kyoM nahIM hai ? yaha eka vicAraNIya prazna hai| do upAMgoM ke rUpa meM inakA vibhAjana kaba aura kyoM huA? yaha zodha kA viSaya hai| graha, nakSatra, tArA jyotiSI deva haiM -inake indra hai candra sUrya-ye donoM jyotiSagaNarAja haiN| 1. asyA niyuktirabhUta, pUrva zrI bhadrabAhusUri kRtA / ___ kalidoSAt sAunezad vyAcakSe kevalaM sUtram / / 2 sUryaprajJaptimahaM gurUpadezAnusArataH kiJcit / vivRNomi yathAzakti spaSTaM svaparopakArAya // sUrya0 pra0 vRtti0 pr0|

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candra prajJapti aura sUrya prajJapti kA paryavekSaNa utthAnikA aura upasaMhAra ke gadya-padya sUtroM meM "jyotiSagaNarAjaprajJapti" nAma hI upalabdha hai kintu isa nAma se ye upAMga prakhyAta na hokara candraprajJapti aura sUrya prajJapti nAma se prakhyAta hue haiN| "jyotiSa-rAja-prajJapti" ke saMkalanakartA grantha ke prArambha meM "jyotiSagaNa-rAjaprajJapti" isa eka nAma se kI gaI svatantra saMkalita kRti ko hI kahane kI pratijJA karatA hai| isakA asaMdigdha AdhAra candraprajJapti ke prArambha meM dI huI tRtIya aura caturtha gAthA hai| isI prakAra candra aura sUryaprajJapti ke anta meM dI huI prazasti gAthAoM meM se prathama gAthA ke do padoM meM saMkalanakartA ne kahA hai .. "isa bhagavatI jyotiSa-rAja-prajJapti kA maiMne utkIrtana kiyA hai| isa graMtha ke racayitA ne kahIM yaha nahIM kahA ki "maiM candraprajJapti yA sUryaprajJapti kA kathana karU~gA, kintu jyotiSa-rAja-prajJapti" yahI eka nAma isake racayitA ne spaSTa kahA hai, isa sandarbha meM yaha pramANa paryApta hai| yaha upAMga eka upAMga ke rUpa meM kaba se mAnA gayA hai ? aura isake do adhyayanoM athavA do zrutaskandhoM ko do upAMgoM ke rUpa meM kaba se mAna liyA gayA? aitihAsika pramANa ke abhAva meM kyA kahA jAya / / jyotiSa-rAja-prajJapti ke saMkalanakartA : prazna uThatA hai--"jyotiSa-rAja-prajJapti" ke saMkalanakartA kauna the? . isa prazna kA nizcita samAdhAna sambhava nahIM hai, kyoMki saMkalanakartA kA nAma kahIM upalabdha nahIM hai| __ "candraprajJapti aura sUryaprajJapti ko kucha ne gaNadharakRta likhA hai| saMbhava hai isakA AdhAra candraprajJapti ke prArambha kI caturtha gAthA ko mAna liyA gayA hai| kintu isa gAthA se yaha gautamagaNadharakRta hai" yaha kaise siddha ho sakatA hai ? __ isake saMkalanakartA koI pUrvadhara yA zrutadhara sthavira haiM jo yaha kaha rahe haiM ki "indrabhUti" nAma ke gautama gaNadhara bhagavAn mahAvIra kI tIna yoga se vaMdanA karake "jyotiSa-rAjaprajJapti" ke sambandha meM pUchate haiN| isa gAthA meM 'pucchai" kriyA kA prayoga anya kisI saMkalanakartA ne kiyA hai| 1. gAhAo phuDa-viyaDa-pAgaDatthaM, tuccha puvvasuya-sAra-NissaMdaM / / suhamaM gaNiNobaiThTha, joisagaNarAya-paNNatti // nAmeNa iMdabhUitti, goyamo vaMdiuNa tiviheNaM / / pucchai jiNavaravasahaM, joisarAyassa paNNatti // 4 // 2. gAhA--- iya esa pAgaDatthA, abhavvajaNahiyaya-dullabhA innmo|| ukkittiyA bhagavatI, joisarAyassa paNatti / / 1 / / 3. nAmeNa iMdabhUitti, goyamo vaMdiuNa tiviheNaM // pucchai jiNavaravasahaM, joisarAyassapaNNatti / /

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22 zrI kanhaiyAlAla 'kamala' jyotiSa-rAja-prajJapti kA saMkalana kAla : bhagavAna mahAvIra aura niyuktikAra bhadrabAhu-ina donoM ke bIca kA samaya isa grantharAja kA saMkalana kAla kahA jA sakatA hai kyoMki bhadrabAhukRta "sUryaprajJapti kI niyukti" vRttikAra AcArya malayagiri ke pUrva hI naSTa ho gaI thI aisA ve sUryaprajJapti kI vRtti meM svayaM likhate haiN| jyotiSa-rAja-prajJapti eka svatantra kRti hai : saMkalanakartA candraprajJapti kI dvitIya gAthA' meM pAMca padoM ko vaMdana karatA he aura tRtIya gAthA meM vaha kahatA hai ki "pUrvazruta kA sAra niSpandana jharaNA" rUpa sphuTa-vikaTa sUkSma gaNita ko pragaTa karane ke lie "jyotiSagaNa-rAja-prajJapti" ko kahU~gA isase spaSTa dhvanita hotA haiyaha eka svatantra kRti hai| candraprajJapti aura sUryaprajJapti ke pratyeka sUtra ke prArambha meM "tA" kA prayoga hai| yaha "tA" kA prayoga isako svatantra kRti siddha karane ke lie prabala pramANa hai| isa prakAra kA "tA" kA prayoga kisI bhI aMga-upAMgoM ke sUtroM meM upalabdha nahIM hai| candra-sUryaprajJapti ke pratyeka praznasUtra ke prArambha meM 'bhaMte !' kA aura uttara sUtra ke prArambha meM "goyamA" kA prayoga nahIM hai jabaki anya aMga-upAMgoM ke sUtroM meM "bhaMte aura goyamA" kA prayoga prAyaH sarvatra hai, ataH yaha mAnyatA nirvivAda hai ki "yaha kRti pUrNa rUpa se svatantra saMkalina kRti hai| grantha eka utthAnikAyeM do : jyotiSa-rAja-prajJapti kI eka utyAnikA candraprajJapti ke prArambha meM dI huI gAthAoM kI hai aura dUsarI utthAnikA gadya sUtroM kI hai| ina utthAnikAoM kA prayoga vibhinna pratiyoM ke sampAdakoM ne vibhinna rUpoM meM kiyA hai:1. kisI ne donoM utthAnikAyeM dI haiN| 2. kisI ne eka gadya sUtroM kI utthAnikA dI hai / 3 kisI ne eka padya-gAthAoM kI utthAnikA dI hai| isI prakAra prazasti gAthAyeM candraprajJapti ke anta meM aura sUryaprajJapti ke anta meM bhI dI hai| jabaki ye gAthAyeM jyotiSa-rAja-prajJapti ke anta meM dI gaI thiiN| saMbhava hai jyotiSa-rAja-prajJapti ko jaba do upAMgoM ke rUpa meM vibhAjita kiyA gayA hogA, usa samaya donoM upAMgoM ke anta meM samAna prazasti gAthAyeM de dI gii| 1. namiUNa sura-asura-galla-bhusagapari vaMdie gayakilese / / arihe siddhAyarie uvajjhAya savvasAha ya // 2 // 2. phuDa-viyaDa-pAgaDattha. vucchaM puvvasuya-sAra NissaMda / / suhumaM gaNiNovaiTeM, joisagaNarAya-paNNatti // 3 //

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa jyotiSa-rAja-prajJapti kI saMkalana zailI kA vaicitrya :-- cira atIta meM jyotiSa-rAja-prajJapti kA saMkalana kisa rUpa meM rahA hogA? yaha to Agama-sAhitya ke itihAsa-vizeSajJoM kA viSaya hai kintu vartamAna meM upalabdha candraprajJapti tathA sUryaprajJapti ke prArambha meM dI gaI viSaya nirdezaka samAna gAthAoM meM prathama prAbhUta kA pramukha viSaya "sUrya maNDaloM meM sUrya kI gati kA gaNita" sUcita kiyA gayA hai, kintu donoM upAMgoM kA prathama sUtra mUhUrtoM kI hAni-vRddhi kA hai| sUrya sambandhI gaNita aura candra sambandhI gaNita ke sabhI sUtra yatra-tatra vikIrNa haiM / graha-nakSatra aura tArAoM ke sUtroM kA bhI vyavasthita krama nahIM hai| ataH AgamoM ke vizeSajJa sampAdaka, zramaNa yA sadgRhastha ina upAMgoM ko Adhunika sampAdana zailI se sampAdita kareM to gaNita jJAna kI AzAtIta vRddhi ho sakatI hai| prathama prAbhUta ke pAMcaveM prAbhRta-prAbhRta meM do sUtra haiN| solahaveM sUtra meM sUrya kI gati ke sambandha meM anya mAnyatAoM kI pA~ca pratipattiyA~ haiM aura satrahaveM sUtra meM svamAnyatA kA prarUpaNa hai| isa prakAra anya mAnyatAoM kA aura svamAnyatA kA do vibhinna sUtroM meM nirUpaNa anyatra nahIM hai| saMkalana kAla kI duvidhA : gaNadhara aMga AgamoM ko sUtrAgamoM ke rUpa meM pahale saMkalita karatA hai aura zratadhara sthavira upAMgoM ko bAda meM saMkalita karate haiN| saMkalana kA yaha kAlakrama nirvivAda hai| aMga AgamoM ko saMkalita karane vAlA gaNadhara eka hotA hai aura upAMga AgamoM ko saMkalita karane vAle zrutadhara vibhinna kAla meM vibhinna hote haiM ataH unakI dhAraNAye tathA saMkalana paddhati samAna honA saMbhava nahIM hai| sthAnAMga aMga Agama hai| isake do sUtroM meM candra-sUryaprajJapti ke nAmoM kA nirdeza duvidhAjanaka hai kyoMki sthAnAMga ke pUrva candra-sUryaprajJapti kA saMkalana hone para hI unakA usame nirdeza saMbhava ho sakatA hai| isa viparIta dhAraNA ke nivAraNa ke lie bahuzrutoM ko samAdhAna prastuta karanA cAhie kintu samAdhAna prastuta karane se pUrva unheM yaha dhyAna meM rakhanA cAhie ki yaha saMkSipta vAcanA kI sUcanA nahIM hai--ye donoM alaga-alaga sUtra haiM / nakSatra gaNanAkrama meM paraspara virodha hai ? candra-sUryaprajJapti ke dazama-prAbhata ke prathama prAbhRta-prAbhRta meM nakSatra gaNanAkrama kI svamAnyatA kA prarUpaNa hai--tadanusAra abhijit se uttarASAr3hA paryanta 28 nakSatroM kA gaNanA krama hai kintu sthAnAMga a.2, u. 3, sUtrAMka 95 me tIna gAthAe~ nakSatra gaNanA krama kI haiM aura yahI tIna gAthAe~ anuyoga dvAra ke upakrama vibhAga meM satra 185 meM haiN| 1. ka-sthAnAMga a. 3, u. 2, sU. 160 / kha-sthAnAMga a. 4, u. 1, sU. 277 /

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24 zrI kanhaiyAlAla 'kamala' sthAnAMga aMga Agama hai ---isameM kahA gayA nakSatra gaNanAkrama yadi svamAnyatA ke anusAra hai to sUryaprajJapti meM kahe gae nakSatra gaNanAkrama ko svamAnyatA kA kaise mAnA jAya ? kyoMki upAMga kI apekSA aMga Agama kI prAmANikatA svataH siddha hai| yadi sthAnAMga meM nirdiSTa nakSatra gaNanAkrama ko kisI vyAkhyAkara ne anya mAnyatA kA mAna liyA ho to paraspara virodha nirasta ho jAtA hai| prAbhRta pada kA paramArtha : sUryaprajJapti-vRtti ke anusAra prAbhRta zabda ke artha iSTa puruSa ke lie deza-kAla ke yogya hitakara durlabha vastu arpita krnaa| athavA jisa padArtha se mana prasanna ho aisA padArtha iSTa puruSa ko arpita karanA ye donoM zabdArtha haiN| candra sUryaprajJapti se sambandhita artha --- vinayAdi guNa sampanna ziSyoM ke lie dezakAlopayogI zubhaphalaprada durlabha grantha svAdhyAya hetu denaa| yahA~ "dezakAlopayogI" vizeSaNa vizeSa dhyAna dene yogya hai| kAlika aura utkAlika nandIsUtra meM gamika ko "utkAlika" aura Agamika ko "kAlika" kahA hai| 1. ka-atha prAbhUtamiti kA zabdArtha ? ucyate-iha prAbhUtaM nAma loke prasiddhaM yadabhISTAya puruSAya deza-kAlocitaM durlabha-vastu pariNAmasundaramupanIyate / kha -prakarSaNa AsamantAda bhriyate-poSyate cittamabhISTasya puruSasyAneneti prAbhUtam / ga-vivakSitA api ca granyapaddhatayaH paramadurlabhA pariNAmasandarA zvAbhISTebhyovinayAdiguNakalitebhyaH ziSyebhyo deza-kAlo cityenIpanoyante / sUrya0 sU0 6 vRtti0 patra 7 kA pUrvabhAga zvetAmbara paramparA meM candra-sUryaprajJapti ke adhyayana Adi vibhAgoM ke lie "prAbhUta" zabda prayukta hai| digambara paramparA ke kaSAyapAhuDa Adi siddhAnta granthoM ke lie "pAhuDa" zabda ke vibhinna arth| 1-jisake padasphuTa-vyakta hai vaha "pAhuDa kahA jAtA hai / 2-jo prakRSTa puruSottama dvArA AbhRta-prasthApita hai vaha "pAhuDa' kahA jAtA hai / 3-jo prakRSTa jJAniyoM dvArA AbhRta-dhAraNa kiyA gayA hai athavA paramparA se prApta kiyA gayA hai vaha "pAhuDa', kahA jAtA hai / jainendra siddhAntakoSa se uddhata

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25 candraprajJapti aura sUryaprajJapti kA paryavekSaNa dRSTivAda gamika hai' dRSTivAda kA tRtIya vibhAga pUrvagata hai usI pUrvagata se jyotiSa gaNarAja-prajJapti ( candraprajJapti-sUryaprajJapti ) kA niryuhaNa kiyA gayA hai, aisA candraprajJapti kI utthAnikA kI tRtIya gAthA se jJAta hotA hai| aMga-upAMgoM kA eka dUsare se sambandha hai, ye saba Agamika haiM ataH ve saba kAlika haiM / usI nandI sUtra ke anusAra candraprajJapti kAlika hai' aura sUryaprajJapti utkAlika hai / candraprajJapti aura sUryaprajJapti ke katipaya gadya-padya sUtroM ke atirikta sabhI sUtra akSaraza: samAna haiM ataH eka kAlika aura eka utkAlika kisa AdhAra para mAne gae haiM ? yadi ina donoM upAMgoM meM se eka kAlika aura eka utkAlika nizcita hai to "inake sabhI sUtra samAna nahIM the" yaha mAnanA hI ucita pratIta hotA hai, kAla ke vikarAla antarAla meM ina upAMgoM ke kucha sUtra vicchinna ho gae aura kucha vikIrNa ho gae haiM / __mUla abhinna aura artha abhinna candraprajJapti aura sUryaprajJapti ke mUla sUtroM meM kitanA sAmya hai ? yaha to donoM ke AdyopAnta avalokana se svataH jJAta ho jAtA hai kintu candraprajJapti ke sabhI stroM kI candra paraka vyAkhyA aura sUryaprajJapti ke sabhI sUtroM kI sUrya paraka vyAkhyA atIta meM upalabdha thii| yaha kathana kitanA yathArtha hai ? kahA nahIM jA sakatA hai, kyoMki aisA kisI TIkA niyukti Adi meM kahIM kahA nahIM hai| yadi isa prakAra kA ullekha kisI TIkA-niyukti Adi meM dekhane meM AyA ho to prakAzita kreN| eka ke aneka artha asaMbhava nahIM eka zloka yA eka gAthA ke aneka artha asambhava nahIM haiN| dvisaMdhAna, paMcasaMdhAna, saptasaMdhAna Adi kAvya vartamAna meM upalabdha haiN| inameM pratyeka zloka kI vibhinna kathA paraka TIkAyeM dekhI jA sakatI haiN| kintu candraprajJapti aura sUryaprajJapti ke sambandha meM binA kisI prabala pramANa ke bhinnArtha kahanA ucita pratIta nahIM hotA / virodha bhI, vyavahAra bho jyotiSazAstra nimitta zAstra mAnA gayA hai| isakA vizeSa zubhAzubha jAnane meM saphala ho sakatA hai| mAnava kI sarvAdhika jijJAsA bhaviSya jAnane kI hotI hai kyoMki vaha iSTa kA saMyoga evaM kArya kI siddhi cAhatA hai| nandIsUtra gamika Agamika zruta sUtra 44 2. nadIsUtra dRSTivAda zruta sUtra 90 nandIsUtra utkAlika zruta sUtra 44 4. nandosUtra kAlika zruta sUtra 44

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zrI kanhaiyAlAla 'kamala' candraprajJapti aura sUryaprajJapti jyotiSa viSaya ke upAMga hai-- yadyapi inameM gaNita adhika hai aura phalita atyalpa hai phira bhI inakA paripUrNa jJAtA zubhAzubha nimitta kA jJAtA mAnA jAtA hai - yaha dhAraNA prAcIna kAla pracalita hai / 26 graha-nakSatra mAnavamAtra ke bhAvI ke dyotaka haiM ataeva inakA mAnava jIvana ke sAtha vyApaka sambandha hai / nimitta zAstra ke prati jo mAnava kI agAdha zraddhA hai vaha bhI graha-nakSatroM ke zubhAzubha prabhAva ke kAraNa hI hai / zramaNa samAcArI ke anusAra nimitta zAstra kA upayoga yA ataeva nimitta kA prayoktA "pApazramaNa " " evaM AsurI bhAvanA vAlA yathA janma, jarA, maraNa se trANa dene meM nimitta zAstra kA jJAna sarvathA asamartha hai / aise aneka niSedhoM ke hote hue bhI AgamoM meM nimitta zAstra sambandhI aneka sUtra upalabdha hai / 1 - jJAna vRddhi karane vAle daza nakSatra haiM* 2 - mAnava ke sukha-duHkha ke nimitta graha-nakSatra haiM pravrajyAyoga tathA pravrajyA pradAna ke tithi nakSatrAdi kA vidhAna bhI jainAcAryoM ne kiyA hai / antima tIrthaMkara mahAvIra ke nirvANa kAla meM Ae hue bhasmagraha ke bhAvI pariNAmoM ne to bhAvuka bhavya janoM ke mAnasa para asIma asara kiyA hai - yaha bhI nimitta zAstra kI hI dena hai / jyotiSIdevoM kA jIva jagat se sambandha isa madhyaloka ke mAnava aura mAnavetara prANi jagat se candra Adi jyotiSI devoM kA zAzvata sambandha hai / kyoMki ve saba isI madhyaloka ke svayaM prakAzamAna deva haiM aura ve isa bhUtala ke samasta padArthoM ko prakAza pradAna karate rahate haiM / jyotiSa loka aura mAnava loka kA prakAzya prakAzaka bhAva sambandha isa prakAra hai / candra zabda kI racanA da AhlAda dhAtu se "candra" zabda siddha hotA hai / candramAhlAdaM mimIte nirmimIte iti candramA 1. utta0 a0 17, gAthA 18 2. utta0 a0 36, gAthA 266 3. 4. 5. 6. prayoga sarvathA niSiddha haimAnA gayA hai / utta0 a0 20, gAthA 45 sthA0 a0 10 sU0 781 sama0 10 raNikara - diNakarANaM, NakkhattANaM mahaggahANaM ca // cAra-visemeNa bhave suha- dukkhavihI maNussA // jIvA prati0 3, sUtra 1 o ( sUrya0 prA0 10 prAprA 19 sU0 )

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa prANi jagat ke AhlAda kA janaka candra hai isalie candra darzana kI paramparA pracalita hai / candra ke paryAyavAcI aneka haiM unameM kucha aise paryAyavAcI haiM jinase isa pRthvI ke samasta padArthoM se evaM puruSoM se candra kA pragAr3ha sambandha siddha hai / kumuda bAndhava jalAzayoM meM praphullita kumudinI kA bandhu candra hai isalie yaha " kumuda bAndhava" kahA jAtA hai| kalAnidhi candra ke paryAya himAMzu, zubhrAMzu, sudhAMzu kI amRtamayI kalAoM se kumudinI kA sIdhA sambandha hai | isakI sAkSI hai rAjasthAnI kavi kI sUkti dohA - jala meM base kumudinI, candA base AkAza | jo jAhu ke mana base, so tAhu ke pAsa || auSadhIza jaMgala kI jar3o-bUTiyA~ " oSadhi" haiM unameM roganivAraNa kA adbhuta sAmarthya sudhAMzu kI sudhAmayI razmiyoM se AtA hai / 6: mAnava Arogya kA abhilASI hai, vaha auSadhiyoM se prApta hotA hai - isalie auSadhoza candra se mAnava kA ghaniSTa sambandha hai / nizApati nizA = rAtri kA pati candra hai / zramajIvI dina meM "zrama" karate haiM aura rAtri meM vizrAma karate haiM / AhlAdajanaka candra kI candrikA meM vizrAnti lekara mAnava svastha ho jAtA hai / isalie mAnava kA nizAnAtha se ati nikaTa kA sambandha siddha hotA hai / jainAgamoM meM candra ke eka paryAya kI hI vyAkhyA hai" / "zazi " 1. sasI sadasya visidRtthaM .... pra0 sekeNaTTeNaM bhaMte / evaM vuccai - caMde sasI, caMde sasI ? u0 goyamA ! caMdassa NaM joisiMdassa joisaraNNo miyaMke vimANe, kaMtA devA kaMtA devA kaMtAo, devIo kaMtAI AsaNa sayaNa khaMbha bhaMDamattovagaraNAI, appaNA vi ya NaM caMde jotiside joisarAyA some kaMte subhae piyadaMsaNe surUve, se teNaTTeNaM goyamA ! evaM vuccai - " caMde sasI caMde sasI" / bhaga. su. 12, u. 6. su. 4 / zazi zabda kA viziSTArtha pra0 he bhagavan ! caMdra ko "zazi " kisa abhiprAya se kahA jAtA hai ? u0 he gautama! jyotiSkendra jyotiSarAja candra ke mRgAMka vimAna meM manohara deva, manohara deviyA~,

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28 zrI kanhaiyAlAla 'kamala' sUrya zabda kI racanA dhU preraNe dhAtu se "sUrya" zabda siddha hotA hai| suvati-prerayati karmaNi lokAn iti sUryaH / jo prANimAtra ko karma karane ke lie prerita karatA hai vaha "sUrya' hai| "sUraja" grAmINa jana "sUrya'' ko 'sUraja" kahate haiN| su+Urja se sUrja yA sUraja uccAraNa hotA hai| su zreSTha-Urja = UrjA = zakti / sUrya se zreSTha zakti prApta hotI hai / sUrya ke paryAya aneka haiM / inameM kucha aise paryAya haiM, jinase sUrya kA mAnava ke sAtha sahaja sambandha siddha hotA hai| sahasrAMzu :-sUrya kI sahasra razmiyoM se prANiyoM ko jo "uSmA" prApta hotI hai, vahI jagat ke jIvoM kA jIvana hai| pratyeka mAnava zarIra meM jaba taka uSmA-garmI rahatI hai, taba taka jIvana hai| uSmA samApta hone ke sAtha hI jIvana samApta ho jAtA hai| bhAskara, prabhAkara, vibhAkara, divAkara, ghumaNi, ahati, bhAnu Adi paryAyoM se "sUrya" prakAza dene vAlA deva hai| mAnava kI sabhI pravRttiyA~ prakAza meM hI hotI haiN| prakAza ke binA vaha akiJcit kara hai / sUrya ke tApa se aneka rogoM ko cikitsA hotI hai / saura UrjA se aneka yantra zaktiyoM kA vikAsa ho rahA hai / isa prakAra mAnava kA sUrya se zAzvata sambandha hai| tathA manojJa Asana-zayana-stambha-bhANDa-pAtra Adi upakaraNa haiM aura jyotiSkendra jyotiSarAja candra svayaM bhI saumya, kAnta, subhaga, priyadarzana evaM surUpa hai| he gautama ! isa kAraNa se candra ko "zazi" ( yA sazrI ) kahA jAtA hai / sUra sadassa visiTTatthaMpra0 se keNaTTeNaM bhaMte ! evaM vuccai-"sUre Adicce sUre Adicce" ? - u0 goyamA ! surAdIyA NaM samayA i vA, AvaliyA i vA, jAva osappiNI i vA ussappiNI i vA / se teNa?NaM goyamA ! evaM vuccai-"sUre Adicce sUre Adicce / bhaga. sa. 12, u. 6, su. 5 sUrya zabda kA viziSTArthapra0 he bhagavan ! sUrya ko "Aditya' kisa abhiprAya se kahA jAtA hai ? u0 he gautama ! samaya, AvalikA yAvata avasarpiNI, utsarpiNI kAla kA Adi kAraNa sUrya hai| he gautama ! isa kAraNa se sUrya "Aditya' kahA jAtA hai|

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candra prajJapti aura sUrya prajJapti kA paryavekSaNa 29 nAgamoM meM sUrya ke eka "Aditya" paryAya ko vyAkhyA dvArA sabhI kAla vibhAgoM kA Adi sUrya kahA gayA hai / nakSatra zabda kI racanA : 1. na kSadate hinasti " kSada" iti sautro dhAtu hisArthaM Atmane padI / ghRna ( u. 4/159 ) nabhrANnapAd ( 6 / 3 / 75 ) iti naJaH prakRti bhAvaH / nakSatra aura nara samUha 2. NakSa gatI ( bhvA. pa. se. ) nakSati | asi - nakSa-ya-dhi- patibhyo tran ( u. 3 / 105 ) pratyaye kRte / 3. na kSaNoti kSaNuhiMsAyAm (ta. u. se. (STran) u. 4/159 ) nakSatra / 4. na kSatraM devatvAt kSatra bhintvAt / jo kSata = khatare se rakSA kare vaha "kSatra" kahA jAtA hai / usa " kSatra" kA jo "rakSA karanA" dharma hai vaha 'kSAtra dharma" kahA jAtA hai / kSatra kI santAna "kSatriya " kahI jAtI hai / isa bhUtala ke rakSaka nara "kSatra" haiM aura nabha AkAza meM rahane vAle rakSaka deva "nakSatra" haiM / ina nakSatroM kA nara kSatroM se sambandha nakSatra sambandha hai / aTThAIsa nakSatroM meM se "abhijit " nakSatra ko vyavahAra meM na lekara sattAIsa nakSatroM se vyavahAra kiyA hai / pratyeka nakSatra ke cAra caraNa haiM arthAt cAra akSara haiN| isa prakAra sattAIsa nakSatroM ke 108 akSara hote haiM / ina 108 akSaroM ko bAraha rAziyoM meM vibhakta karane para pratyeka rAzi ke 9 akSara hote haiM / isa prakAra sattAIsa nakSatroM evaM bAraha rAziyoM ke 108 akSaroM se pratyeka prANI evaM padArthoM ke "nAma" nirdhArita kiye jAte haiM / yaha nakSatra aura nara samUha kA traikAlika sambandha hai / cara, sthira Adi sAta andha, kANa Adi cAra ina gyAraha saMjJAoM se abhihita ye nakSatra pratyeka kArya kI siddhi Adi meM nimitta hote haiM / tArA zabda kI racanA : tArA maNDala tArA zabda strIliMga hai / tRplavana-taraNayo- dhAtu se "tArA" zabda kI siddhi hotI hai / paranti anayA iti tArA / sAMyAtrika jahAjI vyApAriyoM ke nAvika rAtri meM samudra yAtrA tArAmaNDala ke dizA bodha se karate the /

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zrIkanhaiyA lAla 'kamala' dhruva tArA sadA sthira rahakara uttara dizA kA bodha karAtA hai| zeSa dizAoM kA bodha graha, nakSatra aura rAziyoM kI niyamita gati se hotA rahatA hai / isalie naukA Adi ke tirane meM jo sahAyaka hote haiM ve tArA kahe jAte haiN| registAna kI yAtrA rAtri meM sukhapUrvaka hotI hai isalie yAtrA ke Ayojaka rAtri meM tArA se dizA bodha karate hue yAtrA karate haiN| tArAmaNDala ke vizeSajJa prAnta kA, deza kA zubhAzubha jAna lete haiM isalie tArAoM kA isa pRthvItala ke prANiyoM se atinikaTa kA sambandha siddha hai| isa prakAra candra, sUrya, graha, nakSatra aura tAreM mAnava ke sukha duHkha ke nimitta haiN| graha zabda ko racanAgraha upAdAne dhAtu se graha zabda siddha hotA hai / jainAgamoM meM chaH graha aura ATha graha kA ullekha hai,' candra-sUrya ko grahapati mAnA hai, zeSa chaH ko graha mAnA hai rAhu-ketu ko bhinna na mAnakara eka ketu ko hI mAnA hai| aTThAsI graha bhI mAne haiN| anya granthoM meM nau graha mAne gaye haiN| grahoM ke prabhAva ke sambandha meM vasiSTha aura vRhaspati nAma ke jyotirvidAcArya ne isa prakAra kahA hai| vasiSTha :grahA rAjyaM prayacchati, grahA rAjyaM haranti ca / grahestu vyApitaM sarvaM, trailokyaM sacarAcaram / / vRhaspati :grahAdhInaM jagatsarvaM grahAdhInA nraavraaH| kAlaM jJAnaM grahAdhInaM, grahAH karmaphalapradAH / / 32vAM gocara prakaraNa / vRhadaivajJaraMjana, pR0 84 1. cha tAraggahA paNNattA, taM jahA1. sukko, 2. buhe, 3. bahassati, 4. aMgArake, 5. saNicchare, 6. ketU / ThANaM a0 6, su0 481 / 2. aTTa mahaggahA paNNattA taM jahA1. caMde, 2. sUre, 3. sukke, 4. buhe, 5. bahassati, 6. aMgArake, 7. saNicchare, 8. ketU / ThANaM 8, su0 613 /

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa gaNitAnuyoga kA gaNita samyak zruta hai mithyAzratoM ko nAmAvalI meM gaNita ko mithyAzruta mAnA hai', isakA yaha abhiprAya nahIM hai ki-"sabhI prakAra ke gaNita mithyAzruta haiN| Atmazuddhi kI sAdhanA meM jo gaNita upayogo yA sahayogI nahIM hai, kevala vahI gaNita "mithyAzruta" hai aisA samajhanA cAhie / yahAM "mithyA" kA abhiprAya "anupayogI" hai-jhUThA nhiiN| vairAgya ko utpatti ke nimittoM meM loka bhAvanA arthAt loka svarUpa kA vistRta jJAna bhI eka nimitta hai2, ataH adho, madhya aura urdhva loka se sambandhita sArA gaNita "samyakzruta" hai, kyoMki yaha gaNita AjIvikA yA anyAnya sAvadha kriyAoM kA hetu nahIM ho sakatA hai| sthAnAMga, samavAyAMga aura vyAkhyAprajJapti- ina tInoM aMgoM meM tathA jambUdvIpaprajJapti, candraprajJapti aura sUryaprajJapti-ina tInoM upAMgoM meM gaNita sambandhI jitane sUtra haiM ve saba samyak zruta haiM kyoMki aMga-upAMga samyak zruta hai| anya mAnyatAoM ke uddharaNa :svamAnyatAoM kA prarUpaNa : candra-sUryaprajJapti meM aneka anya mAnyatAoM ke uddharaNa die gae haiM sAtha hI svamAnyatAoM ke prarUpaNa bhI kie gae haiN| anya mAnyatAoM kA sUcaka "pratipatti" zabda hai candra-sUryaprajJapti meM jitanI pratipattiyAM haiM unakI sabakI sUcI isa prakAra hai - sUryaprajJapti meM pratipattiyoM kI saMkhyA prAbhRta prAbhRta-prAbhRta sUtra pratipatti saMkhyA 6 pratipattiyAM 5 pratipattiyAM svamata kathana 7 pratipattiyA~ 8 pratipattiyAM "eka ke samAna svabhAnyatA" 3 pratipattiyAM 8 pratipattiyAM 2 pratipattiyAM 23 4 pratipattiyAM 24 12 pratipattiyAM by owg van mo 1. nandIsUtra sUtra 77 jagatkAyasvabhAvI ca saMvega-verAgyArthama tattvArthasUtra a. 7 sUtra 7

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zrI kanyAhelAla 'kamala' 25 16 pratipattiyAM 26 20 pratipattiyAM 27 25 pratipattiyAM 28 20 pratipattiyAM 3 pratipattiyAM 3 pratipattiyAM 25 pratipattiyAM 2 pratipattiyAM' 96 pratipattiyAM pratipattiyAM 5 pratipattiyAM 25 pratipattiyAM pratipattiyAM 100 pratipattiyAM 102 2 pratipattiyAM 103 2 pratipattiyAM * * * * * * * a 3 eka vyApaka bhrAnti donoM upAMgoM ke dasaveM prAbhRta ke satrahaveM prAbhRta-prAbhRta meM pratyeka nakSatra kA pRthak-pRthak bhojana vidhAna hai| ka-ina pratipattiyoM ke pUrva ke praznasUtra vicchinna haiM / kha-ina pratipattiyoM ke bAda svamata pratipAdaka sutrAMza bhI vicchinna hai| upAMgadvaya ke saMkalanakartA ne pratipattiyoM ke jitane uddharaNa die haiM unake pramANabhUta mUla granthoM ke nAma granthakAroM ke nAma adhyAya, zloka, sUtrAMka Adi nahIM die haiM / bahuzrutoM kA kartavya : upAMgadvaya meM uddhRta pratipattiyoM ke sthala nirdeza karanA pramANabhUta grantha se pratipatti kI mUla vAkyAvalI dekara anya mAnyatA kA nirasana karanA aura svamAnyatAoM kA yuktisaMgata pratipAdana karanA ityAdi Adhunika paddhati kI sampAdana prakriyA se sampanna karake upAMga dvaya ko prastuta krnaa| athavA-kisI zodha saMsthAna ke mAdhyama se candra-sUryaprajJapti para vistRta zodha nibandha likhvaanaa| kisI yogya zramaNa-zramaNI yA vidvAn ko zodha nibandha ke lie utsAhita karanA / zodha nibandha lekhana ke lie Avazyaka granthAdi kI vyavasthA krnaa| zodha nibandha lekhaka kA sammAna karanA / ye saba zrutasevA ke mahAn kArya haiM /

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candraprajJapti aura sUrya prajJapti kA paryavekSaNa inameM mAMsa bhojana ke vidhAna bhI haiM / inheM dekhakara sAmAnya svAdhyAyI ke mana meM eka AzaMkA utpanna hotI hai / ye donoM upAMga Agama haiM- inameM ye mAMsa bhojana ke vidhAna kaise haiM ? yaha AzaMkA ajJAta kAla se calI A rahI hai / sUryaprajJapti ke vRttikAra malayagiri ne bhI ina mAMsa bhojana vidhAnoM ke sambandha meM kisI prakAra kA UhApoha yA spaSTIkaraNa nahIM kiyA hai / eka kRttikA nakSatra ke bhojana vidhAna kI vyAkhyA karake zeSa nakSatroM ke bhojana kRttikA ke samAna samajhane kI sUcanA dI hai / zeSa nakSatroM ke bhojana vidhAnoM kI vyAkhyAeM na karane ke sambandha meM yaha kalpanA hai kimAMsavAcI zabdoM kI vyAkhyA kyA kI jAya ? athavA mAMsavAcI bhojanoM ko vanaspativAcI siddha karane kI kliSTa kalpanA karanA unheM ucita nahIM lagA hogA ? yA usa samaya aisI koI paramparAgata dhAraNA rahI na hogI ? 33 sva0 pUjya zrIghAsIlAlajI ma0 ne sabhI mAMsavAcI bhojanoM ko vanaspativAcI siddha karane kA prayAsa kiyA hai| 1. spaSTIkaraNa jainAgamoM meM nakSatra gaNanA kA krama abhijita se prArambha hokara uttarASAr3hA paryaMnta kA hai / prastuta prAbhRta ke isa sUtra meM nakSatra kA krama kRttikA se prArambha hokara bharaNI paryanta kA hai', candra-sUryaprajJapti ke saMkalanakartA zrutadhara sthavira ne nakSatra gaNanA krama kI pA~ca vibhinna mAnyatAoM kA nirUpaNa karake svamAnyatA kA prarUpaNa kiyA hai / pA~ca anya mAnyatAoM kA nirUpaNa - aTTAIsa nakSatroM kA gaNanA krama 1. kRttikA nakSatra se bharaNI nakSatra paryanta 28 nakSatra 2. maghA nakSatra se azleSA nakSatra paryanta 28 nakSatra 3. dhaniSThA nakSatra se zravaNa nakSatra paryanta 28 nakSatra 4. azvinI nakSatra se revatI nakSatra paryanta 28 nakSatra 5. bharaNI nakSatra se azvinI nakSatra paryanta 28 nakSatra svamAnyatA kA prarUpaNa - abhijita nakSatra se uttarASAr3hA nakSatra paryanta 28 nakSatra candra-sUryaM prajJapti dazama prAbhRta prathama prAbhRta-prAbhRta sUtrAMka 32 nakSatra gaNanA krama ke isa vidhAna se yaha spaSTa hai ki dazama prAbhRta va saptadazama prAbhRta-prAbhRta meM nirUpita nakSatra bhojana vidhAna suryaprajJapti ke saMkalanakartA kI svamAnyatA kA nahIM hai /

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34 zrI kanhaiyAlAla 'kamala' upalabdha aneka jyotiSa granthoM meM bhI yaha nakSatra gaNanA kA krama vidyamAna hai-ataH yaha spaSTa hai ki prastuta nakSatra-bhojana-vidhAna kA krama anya kisI jyotiSa grantha se uddhRta hai', Azcarya yaha hai ki aba taka sampAdita evaM prakAzita candra-sUryaprajJaptiyoM ke anuvAdakoM Adi ne isa sambandha meM spaSTIkaraNa likhakara vyApaka bhrAnti ke nirAkaraNa ke lie satsAhasa nahIM kiyaa| kUlmASAMstilataNDalAnapi tathA mASAMzca gavyaM dadhi / tyAjyaM dugdhamathaiNamAMsamaparaM tasyaiva raktaM tathA / / tadutpAyasameva cApapalalaM mAgaM ca zAzaM tathA / SASTivayaM ca priyagvapUpamathavA citrANDajAn satphalam / / kaurma sArikagodhikaM ca palalaM zAlyaM haviSyaM hayA / vRkSasyAnkRsarAnnamudamapinA piSTaM yavAnAM tathA / matsyAnnaM khalu citritAnnamathavA dadhyannamevaM kramAt / bhakSyA'bhakSyamidaM vicAryamatimAna bhakSettathA''lokayet // nakSatra dohadanirvighna yAtrA ke lie nakSatra bhojanoM kA vidhAna :1. azvinI nakSatra meM yAtrA karate samaya ur3ada, jau Adi kA upayoga kreN| 2. bharaNI meM tila, cAvala / 3. kRttikA meM ur3ada / 4. rohiNI meM gAya kA dahI / 5. mRgazira se gAya kA ghRta / 6. ArdrA meM gAya kA dUdha / 7. punarvasu meM hariNa kA mAMsa / 8. puSya meM hariNa kA rakta / 9. azleSA meM kssiir| 10. maghA meM papIhA kA mAMsa / 11. pUrvAphAlgunI meM hariNa kA mAMsa / 12. uttarAphAlAnI meM zazaka kA mAsa / 13. hasta meM sAThI cAvala / 14. citrA meM mAlakAMganI / 15. svAti meM pUA / 16. vizAkhA meM citra-vicitra pakSiyoM ke mAMsa / 17. anurAdhA meM uttama phala / 18. jyeSThA meM kachue kA mAMsa / 19. mUla meM sArikA pakSI kA mAMsa / 20. pUrvASAr3hA meM goha kA mAMsa /

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candraprajJapti aura saryaprajJapti kA paryavekSaNa - 35 __ ina upAMgadvaya kI saMkalana zailI ke anusAra anya mAnyatAoM ke bAda svamAnyatA kA sUtra rahA hogA ? jo viSama kAla ke prabhAva se vicchinna ho gayA hai-aisA anumAna hai| sAmAnya manISiyoM ne isa nakSatra-bhojana-vidhAna ko aura nakSatra gaNanA krama ko svasammata mAnane meM bahuta bar3o asAvadhAnI kI hai| isI eka sUtra ke kAraNa upAMgadvaya ke sambandha meM aneka camatkAra kI bAteM kahakara bhrAntiyA~ phailAI gaI haiN| ina bhrAntiyoM ke nirAkaraNa ke lie Aja taka kisI bhI bahuzruta ne apane uttaradAyitva ko samajhakara samAdhAna karane kA prayatna nahIM kiyA hai| isakA pariNAma yaha huA ki ina upAMgoM kA svAdhyAya honA bhI banda ho gyaa| candra-sUryaprajJapti aura anya jyotiSa granthoM kA tulanAtmaka cintana : dazama prAbhRta ke aSTama prAbhRta-prAbhRta meM nakSatra saMsthAna navama prAbhRta-prAbhRta meM nakSatra, tArA saMkhyA nakSatra svAmI-devatA : candra-sUryaprajJapti meM dazama prAbhRta ke bArahaveM prAbhRta-prAbhRta ke sUtra 46 meM nakSatra devatAoM ke nAma haiN| 21. uttarASAr3hA meM sAhI kA mAMsa 22. abhijita meM mUMga 23. zravaNa meM khicar3I 24. dhaniSThA meM mUMga-bhAta 25. zatabhiSaka meM jau kI piSThI 26. parvAbhAdrapada meM macchI-cAvala 27. uttarAbhAdrapada meM khicar3I 28. zvAti meM dahI-cAvala isI prakAra dizA, vAra aura tithiyoM ke dohada meM bhI dhAnya, mAMsa, phala Adi ke vidhAna haiM / muhUrtacintAmaNikAra ne likhA hai ki-deza-kula ke anusAra jo bhakSya ho use khAkara aura jo abhakSya ho use dekhakara yAtrA kare / / candra-sUryaprajJapti kI prastAvanA meM sva0 amolakaRSijI ma0 ne likhA hai"ye candra-sUryaprazapti sUtra kaise prabhAvika, camatkArI haiM va kitane graha hai? yaha kucha jainoM se chipA nahIM hai| bar3e-bar3e mahAtmA sAdhu bhI isakA paThana mAtra karate acakAte haiM, jina jinane isakA paThana kiyA una unane isake camatkAra dekhe aisI daMta kathAyeM bhI bahuta sI pracalita haiM / candra-sUryaprajJapti se sambandhita camatkAra kI ghaTanAoM ke danta kathAoM kI zreNI meM sUcita kara kalpita bhaya kA nirAkaraNa to kiyA kintu nakSatra bhojana se sambandhita tathyoM kA rahasyodghATana karake vAstavikatA kA digdarzana nahIM karAyA /

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zrI kanhaiyAlAla 'kamala' muhUrtacintAmaNi ke nakSatra prakaraNa meM nakSatra devatAoM ke nAma haiM / ina donoM ke nakSatra devatA nirUpaNa meM sarvathA sAmya haiM / kevala nakSatra gaNanA krama kA antara hai / 36 isI prakAra dazama prAbhRta ke terahaveM prAbhRta- prAbhRta meM tIsa muhUrtoM ke nAma, caudahaveM prAbhRta-prAbhRta meM pandraha dinoM ke aura rAtriyoM ke nAma pandrahaveM prAbhRta-prAbhRta meM divasa, tithiyoM aura rAtri tithiyoM ke nAma bRhad daivajJaraMjanam, muhUrtamArtaNDa Adi granthoM meM Upara aMkita sabhI viSaya haiM - zodha nibandha lekhaka tulanAtmaka adhyayana kareM / solahaveM prAbhRta-prAbhRta meM nakSatra gotroM ke nAma satrahaveM prAbhRta-prAbhRta meM nakSatra bhojanoM ke vidhAna candra sUtra 1 1 2 2 5 7 sUrya sUtra - prAbhRta 1 prAbhRta 10 13 14 prAbhRta-prAbhRta 22 7 prAbhRta-prAbhRta 1 3 1 2 0 0 o o sUtrAMka 63 79 82 sUtrAMka 9-10 14 19 21 22 26 28 sUtra saMkhyA 1 1 1 3 sUtra saMkhyA 2 1 1 1 1 1 1 8

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa - 37 candra-sUrya kAla pramANa sUtra 12-13 16-17 or nor or or or M mV XNNNN 27 29 30-31 mr M G N V 22222222 102 104 23 - candra nakSatra sUtra prAbhRta prAbhRta-prAbhRta sUtrAMka sUtra saMkhyA 10 44-45 candra-sUrya-nakSatra sUtra 60 68-69 11 15 84-85 graha sambandhita sUtra 20 103 20 107 2

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38 zrI kanhaiyAlAla 'kamala' nakSatra sambandhita sUtra on omo w on an on our r. Momwww.0. 00n mmmm tArA sambandhita sUtra prAbhRta prAbhRta-prAbhRta sUtrAMka sUtra saMkhyA 18 1 kAla pramANa sUtra MAK . . . 53 54-58 72-75 80 candra-sUrya kAla pramANa sUtra o 39 0 ~ . 40 64-67 81-82 . candra, sUrya, nakSatra kAla pramANa sUtra 12 76-78

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa - 39 candrAdi pazcajyotiSka sUtra 83 15 000 91-92 94-95 100-101 sthiti sUtra 18 alpa-bahutva sUtra___ 18 upasaMhAra sUtra 20 sUrya sUtra adhyayana adhyayana uddezaka sUtrAMka 655 8 nakSatra sUtra 589 694 nakSatra svAmI sUtra graha sUtra 95 481 613 tArA sUtra 67

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40 zrI kanhaiyAlAla 'kamala' nakSatra tArA sUtra adhyayana uddezaka sUtrAMka vizeSa nakSatra tArA 89 227 472 121 45 472 218 203 241 - 589 386 171 candra-sUrya sUtra sUcI adhyayana uddezaka sUtrAMka 105 162 273 338 candra-nakSatra satra 656 nakSatra candra sUtra 656 780 10 candrAdi jyotiSkadeva sUtra 303 401 kAlavibhAga sUtra 460 620 prajJapti nirdeza sUtra 278

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- candraprajJapti aura sUryaprajJapti kA paryavekSaNa 41 41 sama. 65, sUtrAMka 1 sama. 82, sU. 1 sama. 13, sU.8 sama. 61, sU. 4 sama. 99, sU. 4 sama. 99, sU. 5 sama. 99, sU. 6 sama. 60, sU. 1 samavAyAMga sUrya ke sUtra sUryamaNDala 1. sUryamaNDaloM kI saMkhyA 2. sUryamaNDaloM kI saMkhyA 3. sUryamaNDala pramANa 4. sUryamaNDala samAMza 5. prathama sUryamaNDala kA AyAma-viSkambha 6. dvitIya sUryamaNDala kA AyAma-viSkambha 7. tRtIya sUryamaNDala kA AyAma-viSkambha 8. pratyeka sUryamaNDala meM sUrya kI gati ke muhUrta 9. sUrya kA Abhyantara maNDala meM upasaMkramaNa (bharatakSetra se sUryadarzana kI dUrI kA pramANa ) 10. sUrya kA bAhyamaNDala meM upasaMkramaNa (bharatakSetra se sUryadarzana kI dUrI kA pramANa) 11. Abhyantara tRtIyamaNDala meM sUrya kA upasaMkramaNa (bharatakSetra se sUryadarzana kI dUrI kA pramANa) 12. sUrya se Upara aura nIce sUrya kA tApakSetra 13. ratnaprabhA ke Upara ke sama bhU-bhAga se Upara ko ora sUrya kI gati kA kSetra 14. sUrya kA parivAra 15. uttarAyaNa se nivRtta sUrya kA ahorAtra ke pramANa para prabhAva 16. dakSiNAyana se nivRtta sUrya kA ahorAtra ke pramANa para prabhAva 17. uttara dizA meM prathama sUryodaya kI dUrI kA pramANa sama. 47, sU. 1 sama. 31, sU. 3 sama. 33, s. 4 sama. 19, sU. 2 sama. pra. 46 sama. 88, sU. 1 sama. 78, sU. 3 GM sama. 78, sU. 4 sama. 80, su. 7 samavAyAMga candra ke sUtra 1. candramaNDala kA samAMza 2. kRSNapakSa meM aura zuklapakSa meM candra kI hAni-vRddhi kA pramANa / 3. candra kA parivAra sama. 60, sU. 3 sama. 62, sU. 3 sama. 88, sU. 2

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zrI kanhaiyAlAla 'kamala' candra aura sUrya ke saMyukta 1. kSetra Abhyantara puSkarArdha meM candra-sUrya 2. samudra kAlodasamudra meM candra-sUrya sama. 72, sU. 5 sama. 42, sU. 2 x grahoM kA sUtra 1. zukra kA udayAsta sama. 19, sU. 3 sama. 15, sa. 3/4 graha aura candra kA saMyukta sUtra 1. dhruva rAhu se candra ke AvRta-anAvRta vibhAgoM kA krama nakSatroM ke sUtra 1. jambUdvIpa meM vyavahAra yoga nakSatra 2. nakSatroM kA samAMza 3. pUrva dvAravAle nakSatra 4. dakSiNa dvAravAle nakSatra 5. pazcima dvAravAle nakSatra 6. uttara dvAravAle nakSatra sama. 27, sU. 2 sama. 64, sU. 4 sama. 7, sU. 8 sama. 7, sU. 9 sama. 7, sU. 10 sama. 7, sa. 11 candra aura nakSatroM ke sUtra 1. candra ke sAtha yoga karane vAle nakSatra 2. candra ke sAtha pramardayoga karane vAle nakSatra 3 candra ke sAtha pandraha muhUrta yoga karane vAle nakSatra 4. candra ke sAtha uttara dizA se yoga karane vAle nakSatra 5. candra ke sAtha dvayarddhakSetra ke nakSatroM kA yogakAla 6. candra ke sAtha abhijita nakSatra kA yogakAla sama. 56, sU. 1 sama. 8, sU. 9 sama. 15, sU. 5 sama. 9, sU. 6 sama. 45. sU. 7 sama. 8, sU. 5 sama. 9, sU.7 tArAoM ke sUtra 1. uparitana tArAgaNoM kA bhramaNa kSetra nakSatra-tArAoM ke sUtra azvinI nakSatra tArA saMkhyA bharaNI nakSatra tArA saMkhyA kRttikA nakSatra tArA saMkhyA rohiNI nakSatra tArA saMkhyA sama. 3, sU. 11 sama. 3, sU. 12 sama. 6, sa.7 sama. 5, s. 9

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mRgazira nakSatra tArA saMkhyA ArdrA nakSatra tArA saMkhyA punarvasu nakSatra tArA saMkhyA puSya nakSatra tArA saMkhyA azleSA nakSatra tArA saMkhyA maghA nakSatra tArA saMkhyA pUrvASAr3hA nakSatra tArA saMkhyA uttarASAr3hA nakSatra tArA saMkhyA abhijita nakSatra tArA saMkhyA candraprajJapti aura sUryaprajJapti kA paryavekSaNa zravaNa nakSatra tArA saMkhyA dhaniSThA nakSatra tArA saMkhyA zatabhiSak nakSatra tArA saMkhyA pUrvAbhAdrapada nakSatra tArA saMkhyA uttarAbhAdrapada nakSatra tArA saMkhyA revatI nakSatra tArA saMkhyA unnIsa nakSatroM kI tArA saMkhyA sama. 100, sU. 2 sama. 2, sa. 5 sama. 2, su. 6 sama. 31, su. 6 sama. 98, sU. 7 vyAkhyAprajJapti ( bhagavatI ) meM candra-sUryaprajJapti se saMbaMdhita sUtra jyotiSIdevoM ke nAmoM ke sUtra udaya, jambUdvIpa se svayambhUramaNa samudra paryanta sabhI dvIpa - samudroM meM jyotiSkoM kI saMkhyA sama. 3. sUtra 6 sama. 1, sU. 26 sama. 5, sU. 10 sama. 3, sU. 7 sama. 6, sU. 8 sama. 7, sU. 7 sama. 4, sU. 8 sama. 4, sU. 9 sama. 3, sa. 9 sama. 3, sU. 2 sama. 5, sU. 13 bhaga0 za01, 30.2, sU0 2-5 jIvA0 (sU0 175-177) ke anusAra jAnane kI sUcanA / mAnuSottara parvata ke andara aura bAhara ke jyotiSiyoM kI utpatti kA prarUpaNabhaga0 za08, u08, sU046-47 jyotiSIdevoM ke karmakSaya kA prarUpaNa - sUrya kA svarUpa, artha, prabhA, chAyA aura lezyA kA prarUpaNa - asta aura madhyAhna ke samaya sUrya kI samAna U~cAI 43 bhaga0 za0 3, u0 7, sU0 4/4 bhaga0 za08, u0 1 sU0 15 bhaga0 za08, u0 1, sU0 31 bhaga0 za05, u0 9, su0 17 bhaga0 za0 18, u0 7, sU0 51 bhaga0 za0 14, u0 9, sU0 13-16 bhaga0 za08, u08, sU0 36

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zrI kanhaiyAlAla 'kamala' udaya aura asta ke samaya sUrya ke dUra tathA mUla meM dIkhane kA kAraNa bhaga0 za0 8, u08, sa0 36 sUrya kI traikAlika gati bhaga0 za0 8, u08, sU0 38 sUrya kI traikAlika kriyA bhaga0 za0 8, u0 8, sU0 43, 44 sUrya kA Urdhva, adho tApakSetra pramANa bhaga0 za0 8, u0 8, sU0 45 sUrya kA chahoM dizAoM meM traikAlika prakAza bhaga0 za0 8, u0 8, sU0 39-40 sUrya kA chahoM dizAoM meM traikAlika udyota bhaga0 za08, u0 8, sU0 41 udaya aura asta ke samaya samAna antara se sUryadarzana bhaga0 za0 1, u0 6, sU0 1 udaya aura asta ke samaya sUrya darzana bhaga0 za0 8, u0 8, sU0 35 udaya ke samaya prakAzita kSetra jitanA hI sUrya kA tApakSetra bhaga0 za0 1, u06, sU0 4 jambUdvIpa meM sUrya kI udayAsta dizAyeM tathA dina-rAta kA pramANa bhaga0 za0 5, u0 1, sU0 4.6 lavaNasamudra, dhAtakokhaNDa. kAlodasamudra aura puSkarArdhadvIpa meM sUrya ko udayAsta dizAyeM tathA dina-rAta kA pramANa-- bhaga0 za0 5, u0 1, sU0 22-27 candra ke udayAsta kA prarUpaNa bhaga0 za0 5, u0 10, sU0 1 candra ko agramahiSo saMkhyA bhaga0 za0 10, u0 5, sU0 28 bhaga0 za0 12, u0 6, sU0 6,7 candra-sUrya zabdoM ke vizeSArtha bhaga0 za0 12, u0 6, sU0 4-5 candragrahaNa, sUryagrahaNacandramaNDala, sUryamaNDalapraticandra pratisUrya bhaga0 za0 3, u07, sU0 4, 5 candra aura sUrya ke kAma-bhogoM kI vizeSatA bhaga0 za0 12, u0 6, sU08

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa candra aura sUrya ke pudgaloM kA prakAza bhaga0 20 14, u0 9, sU0 2,3 jyotiSkoM ke do indra bhaga0 za0 3, u08, sU05 jIvAjIvAbhigama meM candra-sUryaprajJapti se saMbandhita sUtra candra parivAra sUtra jIvA0 prati0 3, u0 2, sU0 194 X sUrya parivAra sUtra jIvA0 prati0 3, u0 2, sa0 194 nakSatroM kA sUtranakSatroM ke Abhyantara aura bAhya, Upara aura nIce gati karane vAle nakSatra jIvA0 prati0 3, u0 2, sU0 196 tArAoM ke sUtra candra tathA sUrya ke nIce, sama aura Upara laghu tathA tulya tArA, tArAoM kI laghutA tathA tulyatA ke kAraNa, jIvA0 prati0 3, u0 2, sU0 193 eka tArA se dUsare tArA kA antara jIvA0 pra0 3, u0 2, sU0 201 candra ke sUtra candra kI agramahiSiyAM tathA vikurvIta devI parivAra, jIvA0 prati0-3, u0 2, sU0 202 candra vimAna kI sudharmAsabhA meM candra dvArA bhoga bhogane kA niSedha tathA niSedha kA kAraNa __ jIvA0 prati0 3, u0 2, sU0 203 sUrya ke sUtrasUrya kI agramahiSiyAM tathA vikurvIta devI parivAra sUryavimAna kI sudharmAsabhA meM sUrya dvArA bhoga bhogane kA niSedha tathA niSedha kA kAraNa jIvA0 prati0 3, u0 2, sU0 204

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zrI kanhaiyAlAla 'kamala' grahoM kA sUtra jIvA0 prati0 3, u0 2, sU0 204 x jIvA0 prati0 3, u0 2, sU0 204 nakSatroM kA sUtra x tArAoM kA sUtra xxx jIvA0 prati0 3, u0 2, sU0 204 X candrAdi pAMcoM jyotiSkadevoM kA gati sUcaka sUtrajambUdvIpa ke meruparvata se cAroM dizAoM meM jyotiSkadevoM kI gati kA antaralokAnta se jyotiSkadevoM ko gati kA antara, isa ratnaprabhA pRthvI ke samabhAga se Upara kI ora tArA (saba se nIce kA tArA) sUrya, candra evaM tArAoM kI gati kA antaranIce ke tArA se sUrya kA, sUrya se candra kA, candra se Upara ke tArA kA antara jIvA0 prati0 3, u0 2, sU0 195 (1) candrAdi pAMcoM jyotiSkadeva vimAnoM kA saMsthAna sUcaka sUtra candra vimAna kA saMsthAna, sUrya vimAna kA saMsthAna, graha vimAnoM kA saMsthAna, nakSatra vimAnoM kA saMsthAna, tArA vimAnoM kA saMsthAna, jIvA0 prati0 3, u0 2, sU0 197 X (2) candrAdi pAMcoM jyotiSkadeva vimAnoM ke AyAma-viSkambha, bAhalya aura paridhi pramANa kA sUcaka sUtra1. candra vimAna ko lambAI, caur3AI, moTAI aura paridhi 2. sUrya vimAna kI lambAI, caur3AI, moTAI aura paridhi, 3. graha vimAnoM kI lambAI, caur3AI, moTAI aura paridhi, 4. nakSatra vimAnoM kI lambAI, caur3AI, moTAI aura paridhi 5. tArA vimAnoM kI lambAI, caur3AI, moTAI aura paridhi jIvA0 prati0 3, u0 2, sU0 197 x

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candraprajJapti aura sUryaprajJapti kA paryavekSaNa 47 (3) candrAdi pAMca jyotiSkadeva vimAnoM kI cAroM dizAoM ke vimAna vAhaka devoM kA vikurvIta svarUpa aura unakI saMkhyA1. candra vimAna kI cAroM dizAoM ke vimAna vAhaka devoM kA svarUpa aura unakI saMkhyA2. sUrya vimAna ko cAroM dizAoM ke vimAna vAhaka devoM kA svarUpa aura unakI saMkhyA3. grahoM ke vimAnoM kI cAroM dizAoM ke vimAna vAhaka devoM kA svarUpa aura unakI saMkhyA, 4. nakSatroM ke vimAnoM kI cAroM dizAoM ke vimAna vAhaka devoM kA svarUpa aura unakI saMkhyA, 5. tArAoM ke kmiAnoM kI cAroM dizAoM meM vimAna vAhaka devoM kA svarUpa aura unakI saMkhyA, jIvA0 prati0 3, u0 2, sU0 198 candrAdi pAMcoM jyotiSka devoM kI zIghragati-mandagati kA alpa-bahutva jIvA0 prati0 3, u0 2, sU0 199 / ' candrAdi pAMcoM jyotiSka devoM kI alpadhi-mahadhi kA alpa-bahutva, jIvA0 prati0 3, u0 2, sa0 200 candrAdi pAMcoM jyotiSka devoM kA alpa bahutva, ____ jIvA0 prati0 3, u0 2, sU0 206 X x jambUdvIpaprajJapti meM candra-sUryaprajJapti se sambandhita sUtra jambUdvIpa meM do candra aura do sUrya haiN| inase sambandhita kucha sUtra jambUdvIpaprajJapti meM haiN| unako sUcI isa prakAra hai sUrya ke sUtra1. ka-sUrya maNDala saMkhyA, kha-jambUdvIpa meM sUrya maNDaloM kI saMkhyA, ga-lavaNasamudra meM sUrya maNDaloM kI saMkhyA, gha-jambUdvIpa aura lavaNasamudra meM sUrya maNDaloM kI saMyukta saMkhyA, jaMbU0 vakSa0 7, sU0 127 sarvAbhyantara sUryamaNDala se sarvabAhya sUryamaNDala kA antara, jaMbU0 vakSa0 7, sU0 128 pratyeka suryamaNDala kA antara jaMbU0 vakSa0 7, sU0 129

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48 zrI kanhaiyAlAla 'kamala' pratyeka sUryamaNDala ke AyAma-viSkambha, paridhi evaM bAhalya kA pramANa jaMbU0 vakSa0 7, sa0 130 x mandara parvata se sarvAbhyantara sUryamaNDala kA antara, mandara parvata se sarvAbhyantara (Abhyantara dvitIya) sUryamaNDala kA antaramandara parvata se (Abhyantara) tRtIya maNDala kA antara, isa prakAra pratyeka sUryamaNDala kA antara, sarvabAhya maNDala prathama, dvitIya, tRtIya Adi kA antara jaMbU0 vakSa0 7, sU0 131 sarvAbhyantara prathama, dvitIya, tRtIya Adi sUryamaNDaloM kA AyAma-viSkambha tathA unakI paridhi kA pramANasarvabAhya prathama, dvitIya, tRtIya sUryamaNDaloM kA AyAma-viSkambha aura paridhi kA pramANa jaMbU0 vakSa0 7, sU0 132 sarvAbhyantara maNDaloM meM tathA sarvabAhya maNDaloM meM sUrya ke tApakSetra aura andhakArakSetra ke saMsthAna aura unake pramANa jaMbU0 vakSa0 7, sU0 135 sUryodaya tathA sUryAsta ke samaya sUryadarzana kI dUrI pramANa jaMbU0 vakSa0 7, sU0 136 sUrya kA kAlasApekSa gatikSetra jaMbU0 vakSa0 7, sU0 137 sUrya kA kAlasApekSa kriyAkSetra - jaMbU0 vakSa0 7, sU0 138 x sUrya kA utpatti kSetra aura gati kSetra jaMbU0 vakSa0 7, sU0 140 sUrya kA cyavana virahakAla vyavasthA tathA viraha avadhi jaMbU0 vakSa0 7, sU0 141

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zrI kanhaiyAlAla'kamala' sUryodaya, sUryAsta kI dizAyeM jaMbU0 vakSa0 7, sU0 150 x candra ke sUtracandramaNDaloM kI saMkhyA, jambUdvIpa meM candramaNDaloM kI saMkhyA, lavaNasamudra meM candramaNDaloM kI saMkhyA, jambUdvIpa tathA lavaNasamudra meM candramaNDaloM kI saMyukta saMkhyA jaMbU0 vakSa0 7, sU0 142 sarvAbhyantara candramaNDala se sarvabAhya candramaNDala kA antara jaMbU0 vakSa0 7, sU0 143 pratyeka candramaNDala kA antara jaMbU0 vakSa0 7, sU0 144 pratyeka candramaNDala kA AyAma-viSkambha, paridhi aura bAhalya kA pramANa - jaMbU0 vakSa0 7, sU0 145 jambUdopa ke mandaraparvata se sarvAbhyantara prathama, dvitIya, tRtoyAdi candramaNDaloM kA antarajambUdvIpa ke mandaraparvata se sarvabAhya prathama, dvitIya, tRtIyAdi candramaNDaloM kA antara jaMbU0 vakSa07, sU0 146 x x x X sarvAbhyantara prathama, dvitIya, tRtIyAdi candramaNDaloM kA AyAma-viSkambha aura paridhi kA pramANa sarvabAhya prathama, dvitIya, tRtIyAdi candramaNDaloM kA AyAma-viSkambha aura paridhi kA pramANa jaMbU0 vakSa0 7, sU0 147 x jambUdvIpaprajJapti ke vRttikAra ne likhA hai-candraprajJapti aura sUryaprajJapti bahuta bar3e Agama haiN| isa sUcI meM jitane sUtra haiM ve saba candraprajJapti aura sUryaprajJapti se uddhRta haiM kintu isa sUcI meM aMkita sUtroM meM se aneka sUtra upalabdha candra-sUryaprajJapti meM nahIM haiN| ataH yaha svayaM siddha hai ki vartamAna meM candra-sUryaprajJapti ke stroM kA jo krama evaM saMkhyA hai atIta meM usase bhinna rahI hogii| . iccesA jaMbuddIvapaNNati-sUrapaNNati vatthusamAseNaM sammattA bhavai / ityeSA--anantaroktasvarUpA jambUdvIpaprajJaptiH AdyadvIpasya yathAvazyitasvarUpanirUpikA granthapaddhatistasyA masminnupAMge ityarthaH sUtre ca vibhaktivyatyayaH prAkRta tvAt / sUrya prajJaptiH sUryAdhikAra pratibaddhA padapaddhatirvastUnAM maNDalasaMkhyAdInAM samAsaH sUryaprajJaptayAdi mahAgranthA pekSa yA saMkSepastena samAptA bhavati / iccesA ityAdi vyAkhyAnaM parvavata paraM sUryaprajJapti sthAne candraprajJaptivAcyA / / jambU0 vakSa0 7, sU0 150

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana DA. sudarzana lAla jaina bhagavAna mahAvIra ne apanI divyavANI dvArA jisa vastu-svarUpa kA pratipAdana kiyA, use atyanta nirmala antaHkaraNa vAle tathA buddhivaibhava ke dhanI gaNadharoM ne AcArAGga Adi dvAdaza aGgagranthoM ke rUpa meM grathita karake apane pazcAdvartI AcAryoM ko zruta-paramparA se pradAna kiyaa|' zruta kI isa alikhita paramparA kA smRti-lopa hone se kramazaH hrAsa hotA gyaa| __ zvetAmbara-mAnyatAnusAra smRti-paramparA se prApta ye aGga grantha devaddhigaNi kSamAzramaNa kI valabhIvAcanA ( vIra ni0 saM 980) ke samaya lipibaddha kie ge| dRSTivAda nAmaka 12vA~ aMga-grantha usa samaya kisI ko yAda nahIM thA, ataH vaha lipibaddha na kiyA jA skaa| isake pUrva bhI AcArya sthUlabhadra dvArA pATaliputra (vIra ni0 saM0 219 ) meM tathA AyaM skandila dvArA mAthurI vAcanA (vIra ni0 8vIM zatAbdI ) meM bhI ina 11 aGga granthoM kA saMkalana kiyA gayA thA parantu usa samaya unheM lipibaddha nahIM kiyA gayA thA / digambara-paramparA ina vAcanAoM ko prAmANika nahIM mAnatI hai| unake anusAra vIra ni0 saM0 683 taka zruta-paramparA calI, jo kramazaH kSINa hotI gii| aGga-granthoM ke lipibaddha karane kA koI prayatna nahIM kiyA gayA, phalataH sabhI aGga grantha lupta ho ge| itanA vizeSa hai ki ve dRSTivAda nAmaka 12veM aGgAntargata pUrvo ke aMzAMza ke jJAtAoM dvArA ( vIra ni0 7vIM zatAbdI meM ) racita SaTkhaNDAgama aura kaSAyapAhuDa ko tathA vIra nirvANa kI 14vIM zatI meM racita inakI dhavalA aura jayadhavalA TIkAoM ko Agama ke rUpa meM mAnate haiM / 2 1. bhagavAn mahAvIra ke 11 gaNadhara the jinhoMne unake artharUpa upadezoM ko 12 aMga granthoM ke rUpa meM grathita kiyA thaa| 2. AcArya dharasena (I0 1-2 zatAbdI, vIra ni0 7vIM zatAbdI ) ke ziSya puSpadanta aura bhUta bali ne SaTakhaNDAgama kI racanA kii| SaTakhaNDAgama ke prArambha ke 177 satra AcArya paSpadanta ne aura zeSa AcArya bhUtabali ne likhe / isa grantha kA AdhAra dvitIya agrAyaNI pUrva ke cayanalabdhi nAmaka adhikAra kA caturtha pAhuDa 'karmaprakRti' hai| kaSAyapAhuDa kI racanA dharasenAcArya ke samakAlIna guNadharAcArya ne jJAnapravAda nAmaka 5veM pUrva kI 10veM vastu ke tIsare 'pejjadosapAhuDa' ke AdhAra para kii| ina donoM para kramazaH 'dhavalA' aura 'jayadhavalA' nAmaka TIkAe~ vIrasenAcArya ne likhI haiN| cAra vibhaktiyoM ke bAda 'jayadhavalA' TIkA kI pUrNatA vIrasena ke ziSya jinasena ne ( zaka saM0 759) kI hai /

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aGga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana bAraha aGgoM ke nAma ubhaya-paramparA meM mAnya 12 aMga-granthoM ke nAma kramazaH isa prakAra haiM- (1) AcArAGga, (2) sUtrakRtAGga, (3) sthAnAGga, (4) samavAyAGga, (5) vyAkhyAprajJapti ( aparanAma bhagavatI'), (6) jJAtAdharmakathA ( nAthadharmakathA ), (7) upAsakadazA ( upAsakAdhyayana), (8) antakRddazA ( antakRddaza) (9) anuttaropapAdikadazA (anuttaraupapAdikadaza), (10) praznavyAkaraNa, (11) vipAkasUtra aura (12) dRSTivAda / chaTheM se nauveM taka ke koSThakAntargata nAma di0 paramparA meM pracalita haiM / ina aGgoM ke krama meM kahIM koI antara nahIM milatA hai / sAdhAraNa nAma-bheda avazya pAyA jAtA hai / jaise - chaTheM aura sAtaveM aGga kA nAma digambara granthoM meM kramazaH " nAthadharmakathA" ( NAhadhammakA) tathA "upAsakAdhyayana" ( uvAsayajjhayaNa) milatA hai / isI prakAra pAMcaveM "vyAkhyAprajJapti " kA prAkRta nAma zve0 granthoM meM "vivAhapannattI" milatA hai jabaki di0 granthoM meM "viyAhapaNNattI" hai jo vyAkhyAprajJapti ke adhika nikaTa hai / gommaTasAra jIvakANDa meM sUtrakRtAGga kA prAkRtanAma " suyaDaM" milatA hai jabaki sthAnAGga Adi meM "sUyagaDo" aura dhavalA Adi meM " sUdayadaM" milatA hai / tattvArthAdhigamabhASya meM dRSTivAda ko "dRSTipAtaH " kahA hai jo cintya hai / zve0 granthoM meM "antakRddazA" aura "anuttaropapAdikadazA" ke lie kramazaH "antagaDadasAo" aura "aNuttarovavAiadasAo" nAma haiM jabaki di0 granthoM meM " antayaDadasA" aura "aNuttarovavAdiyadasA " nAma milate haiM / zeSa nAmabheda prAkRta bhASAbheda evaM lipipramAda ke kAraNa haiM / 51 aba hama ina aGga granthoM ke viSayavastu kI nimna cAra AdhAroM para samIkSA kareMge / 1. zve0 granthoM meM prApta ullekha, (2) diga0 granthoM meM prApta ullekha, (3) upalabdha aGga AgamoM kA vartamAna svarUpa aura ( 4 ) tulanAtmaka vivaraNa / anta meM samasta granthoM kI samagra rUpa se samIkSA karate hue upasaMhAra diyA jAegA / 1- AcArAja (ka) zvetAmbara granthoM meM aGga granthoM kI viSayavastu kA ullekha zvetAmbara paramparA meM aMga granthoM kI viSayavastu kA ullekha sthAnAGga, samavAyAGga, nandI aura vidhimArgaprapA meM milatA hai / ataH yahA~ inhIM AdhAroM para aGga granthoM kI samIkSA kareMge 1. sthAnAGgasUtra meM re - AcArAGga kI viSayavastu kI carcA karate hue usake brahmacarya sambandhI 9 adhyayanoM kA ullekha kiyA gayA hai, jinameM antima tIna kA krama hai- vimoha, upadhAna aura mahAparijJA / dasa dazA ke nirUpaNaprasaGga meM jo AcAradazA ke 10 adhyayanoM kA ullekha hai, vaha AcArAGga se sambandhita na hokara dazAzrutaskandha se sambandhita hai | 1. vivAhapannatIe NaM bhagavatIe caurAsIiM payasahassA padaggeNaM paNNattA / samavAyAGga 84-395 2. sthAnAGga 10 - 110; samavAyAGgasUtra 511, 57, 300 nandI pR0 287-288; tattvArthAdhigamabhASya 1.20; tattvArtharAjavArtika 1.20, pR0 72 dhavalA 1.1.2, pR0 100; jayaghavalA gAthA 1, pR072, gommaTasAra jIvakANDa gAthA 356 3. sthAnAGga 9.2 4. sthAnAGga 10.110, 115

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52 DA0 sudarzana lAla jaina 2. samavAyAGga meM'---AcArAGga meM zramaNa nirgranthoM ke AcAra, gocara, vinaya, vainayika, sthAna, gamana, caMkramaNa, pramANa, yoga-yojana, bhASA, samiti, gupti, zayyA, upadhi, bhakta-pAna, udgama, utpAdana, eSaNA-vizuddhi, zuddhAzuddhagrahaNa, vrata, niyama, tapopadhAna ina sabakA suprazasta kathana kiyA gayA hai| vaha AcAra saMkSepa se 5 prakAra kA hai--jJAnAcAra, darzanAcAra, cAritrAcAra, tapAcAra aura viiryaacaar| aGgoM ke krama meM yaha prathama aGga-grantha hai| isameM do zrutaskandha haiM, 25 adhyayana haiM, 85 uddezana kAla haiM, 85 samuddezana kAla haiM aura 18 hajAra pada haiM / parIta (parimita) vAcanAyeM haiM, saMkhyAta anuyogadvAra haiM, saMkhyAta pratipattiyA~ haiM, saMkhyAta veSTaka haiM, saMkhyAta zloka haiM, saMkhyAta niyuktiyA~ haiM, saMkhyAta akSara haiM, ananta gama haiM, ananta paryAyeM haiM, parimita trasa haiM, ananta sthAvara haiM, zAzvata, kRta (anitya), nibaddha (grathita) aura nikAcita (pratiSThita) haiM, jinaprajJapta bhAva haiM, jinakA sAmAnya rUpa se aura vizeSa rUpa se pratipAdana kiyA gayA hai, darzAyA gayA hai, nidarzita kiyA gayA hai tathA upadarzita kiyA gayA hai| AcArAGga ke adhyayana se AtmA jJAtA aura vijJAtA ho jAtA hai| isa taraha isameM caraNa aura karaNa dharmoM kI hI vizeSarUpa se prarUpaNA kI gaI hai| isa antima pairAgrApha ko samasta bAteM sabhI 12 aGgoM ke sandarbha meM eka hI samAna kahI gaI haiN| samavAyAGga ke 57veM samavAya ke sandarbha meM AcArAta (9+ 15%D24 adhyayana, AcAraculA chor3akara ), sUtrakRtAGga ( 23 adhyayana ) aura sthAnAGga (10 adhyayana) ke adhyayanoM kI sampUrNa saMkhyA 57 batalAI hai| navama samavAya meM AcArAGga ke 9 brahmacarya adhyayana ginAye haiMzastra-parijJA, lokavijaya, zItoSNoya, samyaktva, avantI, dhUta, vimoha, upadhAnazruta aura mahAparijJA / paccIsaveM samavAya meM cUlikA sahita 25 adhyayana ginAye haiN| 3. nandIsUtra meM-AcArAGga meM zramaNa nirgranthoM ke AcAra, gocara, vinaya, zikSA, bhASA, abhASA, karaNa, yAtrA, mAtrA ( AhAra parimANa ) Adi kA kathana saMkSepa meM hai| AcAra 5 prakAra kA hai-jJAnAcAra, darzanAcAra, cAritrAcAra, tapaHAcAra aura vIryAcAra / aGgakrama aura vAcanA Adi kA samasta vivecana samavAyAGga kI taraha batalAyA hai| 4. vidhimArgaprapA meM -AcArAGga ke 2 zrutaskadha batalAe gae haiN| prathama zrutaskandha ke 9 adhyayana kahe gae haiM-zastra-parijJA, lokavijaya, zItoSNIya, samyaktva, avanto yA lokasAra, 1. samavAyAGgasUtra 512-514 2. tiNhaM gaNipiDagANaM AyAracUliyAvajjANaM sattAvannaM ajjhayaNA pnnnnttaa| taM jahA AyAre sUyagaDe ThANe / samavAyAGga, samavAya 57 sUtra 300 / 3. samavAyAGga 953 4. samavAyAGga 25.168 5. nandIsUtra, sUtra 46 6. vidhimArgaprapA pR0 50-51 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana . dhUta, vimoha, upadhAnazruta aura mahAparijJA / isameM mahAparijJA' ko vicchinna batalAyA hai jisameM AkAzagAminI vidyA kA varNana thaa| yahA~ yaha bhI likhA hai ki zIlAMkAcArya ne mahAparijJA ko AThavAM aura upadhAnazruta ko navA~ kahA hai| dvitIya zrutaskandha kI 5 calAyeM batalAI haiM, jinakA adhyayanoM meM vibhAjana isa prakAra kiyA gayA hai-prathama cUlA ke 7 adhyayana haiM-piNDaiSaNA, zayyA, IryA, bhASA, vastraiSaNA, pAtraSaNA aura avagraha-pratimA (uvgghpddimaa)| inameM kamazaH 11,3,3,2,2,2,2 uddezaka haiN| dvitIya cUlA ke sAta adhyayana haiM (sattasattikkaehi bIyA cUlA)sthAnasattikkaya, niSIdhikA-sattikkaya, uccAraprasravaNasattikkaya, zabdasattikkaya, rUpasattikkaya, parakriyAsattikkaya aura anyonyakriyAsattikkaya / inake uddezaka nahIM haiM / tRtIya cUlA meM "bhAvanA" nAmaka eka hI adhyayana hai| caturtha cUlA meM "vimukti" nAmaka eka hI adhyayana hai| isa prakAra dvitIya zrutaskandha meM 16 adhyayana aura prathama cUlA ke sAta adhyayanoM ke 25 uddezaka haiM, zeSa ke uddezaka nahIM haiM / paMcama cUlA meM nizItha' nAmaka eka hI adhyayana hai| isa cUlA kA AcArAGga se pRthak kathana kiyA gayA hai| yaha cUlA aba eka svatantra grantha ke rUpa meM mAnya hai| (kha) digambara pranthoM meM prApta ullekha digambara paramparA meM aGga granthoM kI viSayavastu kA nirUpaNa pramukha rUpa se tatvArthavAttika, dhavalA, jayadhavalA aura aGgaprajJapti meM huA hai / yathA 1. tattvArthavArtika meM-AcArAGga meM (muni) caryA kA vidhAna hai jo 8 zuddhi, 5 samiti aura 3 gupti rUpa hai| 2. dhavalA (SaTkhaNDAgama-TIkA) meM --AcArAGga meM kaise calanA cAhie, kaise khar3e honA cAhie, kaise baiThanA cAhie, kaise zayana karanA cAhie, kaise bhojana karanA cAhie aura kaise saMbhASaNa karanA cAhie ? ityAdi rUpa se muniyoM ke AcAra kA kathana kiyA gayA hai / isameM 18 hajAra pada haiN| ___3. jayadhavalA (kaSAyapAhuDa-TIkA) meM...-AcArAGga meM 'yatnapUrvaka gamanAdi karanA cAhie' ityAdi rUpa se sAdhuoM ka AcAra kA varNana hai| 4. aGgaprajJapti meM -AcArAGga meM 18 hajAra pada haiN| bhavyoM ke mokSapathagamana meM kAraNabhUta muniyoM ke AcAra kA varNana hai| dhavalA aura jayadhavalAvat kathana hai| muniyoM ke kezaloMca, avastra, asnAna, adantadhAvana, ekabhakta, sthitibhojana Adi kA bhI ullekha hai| (ga) vartamAna rUpa upalabdha AcArAGga meM vizeSarUpa se sAdhuoM ke AcAra kA pratipAdana kiyA gayA hai / isake dozrutaskandha haiM prathama zrutaskandha-isakA nAma brahmacarya hai jisakA artha hai "saMyama' | yaha dvitIya zrutaskandha se prAcIna hai| isameM 9 adhyayana haiM-1-zastraparijJA, 2-lokavijaya, 3-zItoSNIya, 4-samyaktva, 5-Avanti (yAvantaH) yA lokasAra, 6-dhUta, 7-mahAparijJA, 8-vimoha yA vimokSa aura 9-upa tatvArthavArtika 1.20, 5072-73 / 2. dhavalA 1.1.2 pR0 110 / / 3. jayadhavalA gAthA, 1, pR0 111 / 4. aGgaprajJapti gAthA 1519 pR0 260 /

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DA0 sudarzana lAla jaina dhAnazruta / kula milAkara isa zrutaskandha meM 44 uddezaka haiN| pahale 51 uddezaka the jinameM se 7veM mahAparijJA ke sAtoM uddezakoM kA lopa mAnA gayA hai / 54 dvitIya zrutaskandha - isameM cAra cUlAyeM haiM ( "nizItha" nAmaka paMcama cUlA Aja AcArAGga se pRthak grantha ke rUpa meM prasiddha haiM ) jinakA 16 adhyayanoM aura 25 uddezakoM meM vibhAjana vidhimArgaprapA kI taraha hI hai / (gha) tulanAtmaka vivaraNa - digambara aura zvetAmbara donoM ke ullekhoM se kA varNana thA tathA isakI pada saMkhyA 18 hajAra thI / kaThina hai / itanA spaSTa hai ki isameM sAdhuoM ke AcAra upalabdha Agama se pada saMkhyA kA mela karanA vIrasenAcArya ne dhavalA TIkA meM to pada saMkhyA kA ullekha kiyA hai, parantu jayadhavalA meM ullekha nahIM kiyA hai / AcArAGga kI viSayavastu ke saMdarbha meM digambara granthoM meM kevala sAmAnya kathana hai jabaki zvetAmbara granthoM meM AcArAGga ke adhyayanoM Adi kA vizeSa varNana hai / sthAnAGga meM kevala prathama zrutaskandha ke 9 adhyayanoM kA ullekha milane se tathA samavAyAGga meM brahmacarya ke 9 adhyayanoM kA pRthak ullekha hone se prathama zrutaskandha kI prAcInatA aura mahattA ko puSTi hotI hai / prathama zrutaskandha ke mahAparijJA adhyayana kA krama sthAnAGga, samavAyAGga aura vidhimArgaprapA meM kramazaH navamAM hai, jabaki upalabdha AcArAGga meM 'mahAparijJA' kA krama sAtavAM hai| zIlAMkAcArya kI vyAkhyA meM 'mahAparijJA' ko AThavAM sthAna diyA gayA hai / isa taraha krama meM antara A gayA hai / " mahAparijJA " kA lopa ho gayA hai, parantu usa para likhI gaI niyukti upalabdha hai / niryukti meM AcArAGga ke dasa paryAyavAcI nAma bhI ginAe haiM- AyAra, AcAla, AgAla, Agara, AsAsa, Ayarisa, aMga, AiNa, AjAi aura Amokkha / 'cUlA' zabda kA ullekha hameM samavAyAGga milatA avazya hai parantu vahAM usakA spaSTa vibhAjana nahIM hai jaisA ki vidhimArgaprapA meM milatA hai / samavAyAGga ke 57veM samavAya meM AcArAGga, sUtrakRtAGga aura sthAnAGga ke jo 57 adhyayana kahe gae haiM unameM sUtrakRtAGga ke 23 aura sthAnAGga ke 10 adhyayana haiM / isa taraha 33 adhyayana nikAla dene para AcArAGga ke 24 adhyayana zeSa rahate haiM / ina 24 adhyayanoM kI saMgati kisa prakAra baiThAI jAe, yaha vivAdAspada hI hai / saMbhavataH vilupta 'mahAparijJA' ko kama kara dene para prathama ke 8 adhyayana aura dUsare ke cUlA (nizItha) chor3akara 16 adhyayana mAne jAne para 24 adhyayanoM kI saMgati baiThAI jA sakatI hai jo eka vikalpa mAtra hai| isa para anya dRSTiyoM se bhI socA jA sakatA hai kyoMki vahAM 'mahAparijJA' ke lopa kA ullekha nahIM hai / 1. navaNhaM baMbhacerANaM ekAvannaM uddesaNakAlA paNNattA / samavAyAGga 51.280 / 2. sIlaMkApariyamAraNa puNa evaM aTThamaM vimukkhajjhayaNaM sattayaM uvahANasuyaM navamaM ti / vidhimArgaprapA, pR0 51 / 3. AcArAGga niryukti gAthA 290 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana jahAM taka AcArAGga kI viSayavastu ke nirUpaNa kA prazna hai, merI dRSTi meM zve0 paramparA ke AcAryoM ke sAmane upalabdha AcArAGga hI rahA hai kintu digambara AcAryoM ne mUlAcAra ko hI AcArAGga kA rUpa mAnakara usakI viSayavastu kA nirUpaNa kiyA hai kyoMki vahA~ jo gAthA uddhRta hai vaha mUlAcAra meM usI rUpa meM milatI hai| zve0 Agama sAhitya meM yaha gAthA dazavaikAlika meM milatI hai, AcArAGga meM nahIM / dazavakAlika grantha bhI muni ke AcAra kA hI pratipAdaka grantha hai| 2-sUtrakRtAMga (ka) zvetAmbara granthoM meM 1. samavAyAGga' meM-sUtrakRtAGga meM svasamaya, parasamaya, svasamaya-parasamaya, jIva, ajIva, jIvAjIva. loka, aloka aura lokAloka sUcita kie jAte haiN| jIva, ajIva, puNya, pApa, Asrava, saMvara, nirjarA. bandha aura mokSa taka ke sabhI padArtha sUcita kie gae haiN| jo zramaNa alpakAla se hI pravajita hue haiM aura jinakI buddhi khoTe samayoM (parasiddhAntoM) ko sunane se mohita tathA malina hai unako pApakArI malinabuddhi ke durgaNoM ke zodhana ke lie kriyAvAdiyoM ke 180, akriyAvAdiyoM ke 84, ajJAnavAdiyoM ke 67 aura vainayikoM ke 32; ina saba 363 anyadRSTi-samayoM kA vyUhana karake svasamaya kI sthApanA kI gaI hai| nAnA dRSTAntayukta yukti-yukta vacanoM dvArA paramatoM kI nissAratA ko batalAyA gayA hai| aneka anuyogoM dvArA vividha prakAra se vistArakara, parasadbhAvaguNaviziSTa, mokSapatha ke avatAraka, udAra, ajJAnAndhakArarUpI durgoM ke lie dIpakarUpa, siddhi aura sugati ke lie sopAnarUpa, vikSobha aura niSprakampa sUtrArtha haiM / __ aGgoM ke krama meM yaha dUsarA aGga hai| isameM 2 zrutaskandha, 23 adhyayana, 33 uddezanakAla, 33 samaddezanakAla aura 36 hajAra pada haiN| vAcanAdi kA vivecana AcArAGgavat hai| samavAyAGga meM sUtrakRtAGga ke 23 adhyayana bhI ginAye gaye haiM2-1-samaya, 2-vaitAlika, 3-upasargaparijJA, 4-strIparijJA, 5-narakavibhakti, 6-mahAvIrastuti, 7-kuzIlaparibhASita, 8-vIrya, 9-dharma, 10-samAdhi, 11-mArga, 12-samavasaraNa, 13-AkhyAtahita (yAthAtathya), 14-grantha, 15-yamatIta, 16-gAthA, 17-puNDarIka, 18-kriyAsthAna, 19-AhAraparijJA, 20-apratyAkhyAna kriyA, 21-anagArazruta, 22-ArdIya aura 23-nAlandIya / 2. nandosUtra meM--sUtrakRtAGga meM loka, aloka, lokAloka, jIva, ajIva, jIvAjIva, svasamaya, parasamaya aura svasamaya-parasamaya kI sUcanA kI jAtI hai| isameM 180 kriyAvAdiyoM, 84 akriyAvAdiyoM, 67 ajJAnavAdiyoM aura 32 vainayikoM ke, kula 363 paramatoM kA vyUhana karake svasamaya kI sthApanA kI gaI hai| yaha dUsarA aGga haiM / isameM 2 zrutaskandha, 23 adhyayana, 33 uddezanakAla, 33 samuddezanakAla aura 36 hajAra pada haiN| zeSa vAcanAdi kA kathana AcArAGgavat hai| 1. samavAyAGgasUtra 515-518 / vahI, 23.155; 57.300 / nandIsUtra 47 / 3.

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DA0 sudarzana lAla jaina 3. vidhimArgaprapA meM-isameM spaSTa rUpa se prathama zrutaskandha ke 16 aura dvitIya zrutaskandha ke 7 adhyayana ginAye gae haiM / dvitIya zrutaskandha ke adhyayanoM ko mahAdhyayana kahA hai| samavAyAGga meM kathita sUtrakRtAGga ke 23 adhyayana ho yahA~ ginAye haiM parantu kahIM-kahIM kiMcit nAmabheda hai| yathA 5vAM vIrastuti, 13vAM ahataha, 14 vA~ gandha (saMbhavataH yaha lipipramAda hai), 20vAM pratyAkhyAnakriyA aura 21vAM angaar| (kha) digambara ganthoM meM 1. tattvArthavAtika meM-sUtrakRtAGga meM jJAnavinaya, prajJApanA, kalpyAkalpya, chedopasthApanA aura vyavahAradharmakriyA kA prarUpaNa hai|| 2. dhavalA meM-sUtrakRtAGga meM 36 hajAra pada haiN| yaha jJAnavinaya, prajJApanA, kalpyAkalpya, chedopasthApanA aura vyavahAradharmakriyA kA nirUpaNa karatA hai / svasamaya aura parasamaya kA bhI nirUpaNa karatA hai| 3. jayadhavalA meM -sUtrakRtAGga meM svasamaya aura parasamaya kA varNana hai| isake sAtha hI isameM strIsambandhI-pariNAma, klIvatA, asphuTatva (mana kI bAtoM ko spaSTa na kahanA), kAmAveza, vilAsa, AsphAlanasukha, puruSa ko icchA karanA Adi strI ke lakSaNoM kA prarUpaNa hai| 4. aGgaprajJapti meM -sUtrakRtAGga meM 36 hajAra pada haiN| yahAM sUtrArtha tathA usake karaNa ko saMkSepa se sUcita kiyA gayA hai| jJAna-vinaya Adi, nirvighna adhyayana Adi, sarva sakriyA, prajJApanA, sukathA, kalpya, vyavahAravRSakriyA, chedopasthApanA, yatisamaya, parasamaya aura kriyAbhedoM kA anekazaH kathana hai| 5. pratikramaNagranthatrayo TIkA ( prabhAcandrakRta ) meM --sUtrakRtAGga ke 23 adhyayanoM ke nAma tathA unameM pratipAdita viSayoM kA kathana hai| samavAyAGgokta adhyayananAmoM se isake nAmoM meM kucha bhinnatA hai| 1. vidhimArgaprapA pR0 51-52 / 2. tattvArtha0 1.20, pR0 73 / dhavalA 1.1.2, pR0 73 / 4. jayadhavalA gAthA 1, pR0 112 / aMgaprajJapti gAthA 20-22, pR0 261 / pratikramaNagranthatrayI TIkA, pR0 56-58 / tevIsAe suddayaDajjhayaNesusamae vedAlijhe etto uvasagga itthipariNAme / NirayaMtaravIrathudI kusIlaparibhAsie virie // 1 / / dhammo ya aggamagge samovasaraNaM tikAlagaMthahide / AdA taditthagAthA puMDariko kiriyaThANeya // 2 // AhArayapariNAme paccakkhANANagAragaNa kitti / sUda atthA NAlaMde suyaDajjhANANi tevIsaM // 3 // hada /

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aGga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana (ga) vartamAna rUpa - isameM dhArmika upadezoM ke sAtha mukhyataH anya matAvalambiyoM kA khaNDana hai| isake do zrutaskandha haiM / prathama zrutaskandha prAcIna hai aura dUsarA prathama zrutaskandha ke pariziSTa ke samAna hai| bhArata ke dhArmika sampradAyoM kA jJAna karAne kI dRSTi se donoM zrutaskandha mahattvapUrNa haiM / 57 prathama zrutaskandha meM 16 adhyayana haiM - 1. samaya, 2 veyAliya, 3 upasargaparijJA, 4 . strIparijJA, 5. narakavibhakti, 6. vIrastava, 7. kuzIla, 8. vIrya, 9. dharma, 10, samAdhi, 11. mArga, 12. samavasaraNa 13. yAthAtathya ( Ahattahiya ), 14 grantha ( parigraha ), 15. AdAna yA AdAnIya ( saMkalikA = zrRMkhalA; jamatIta yA yamakIya ye sabhI nAma sArthaka haiM ) aura 16. gAthA / dvitIya zrutaskandha ke 7 mahAdhyayana haiM-1 puNDarIka, 2. kriyAsthAna, 3. AhAraparijJA, 4. pratyAkhyAna kriyA 5. AcArazruta va anagArazruta, 6. ArdrakIya aura 7. nAlaMdIya yA nAlaMdA / (gha) tulanAtmaka vivaraNa - isa Agama ke padoM kI saMkhyA meM ubhaya paramparA meM koI matabheda nahIM hai| paM0 kailAzacanda zAstrI ne isake nikAsa kI saMbhAvanA dRSTivAda ke sUtra nAmaka bheda se kI hai kyoMki isakA nAma sUtrakRtAGga hai jo cintya hai / tattvArthavArtika meM parasamaya ke kathana kA koI ullekha nahIM hai jabaki samavAyAGga, nandI, dhavalA, jayadhavalA aura aGgajJapti meM parasamaya- kathana kA bhI ullekha hai / samavAyAGga aura nandI meM to sthAnAGga Adi meM bhI parasamaya-kathana kA ullekha hai jo eka prakAra se gItArtha ( alaGkArika kathana ) mAtra hai / jayadhavalA meM spaSTarUpa se gyAraha aGgoM kA viSaya svasamaya hI batalAyA hai / phira bhI jayadhavalA jo sUtrakRtAGga kA viSaya para samaya batalAyA gayA hai vaha upalabdha sUtrakRtAGga kA dyotaka hai| jayadhavalA meM strI-sambandhI vizeSa vaktavyoM kA kathana bhI batalAyA hai jo upalabdha Agama meM hai| samavAyAGga, vidhimArgaprapA aura pratikramaNagranthatrayI meM jina 23 adhyayanoM ke nAma batalAe haiM ve prAyaH paraspara samAna aura vartamAna rUpa se milate haiM / artha - 1. samaya (trikAla svarUpa), 2. vedAliMga -- ( trivedoM kA svarUpa ), 3. upasarga (4 prakAra ke upasarga ), 4. strIpariNAma ( striyoM kA svabhAva ), 5. narakAntara ( narakAdi caturgati ), 6. vIrastuti ( 24 tIrthaGkaroM kA guNa - kIrtana ), 7. kuzIlaparibhASA ( kuzIlAdi 5 pAzvasthoM kA svarUpa varNana ), 8. vIrya - ( jIvoM ke vIryaM ke tAratamya kA varNana ), 9. dharma ( dharmAdharma kA svarUpa ), 10. agra ( zrutAgrapada varNana ), 11. mArga ( mokSa tathA svarga kA svarUpa evaM kAraNa ), 12. samavasaraNa ( 24 tIrthaGkaroM ke samavasaraNa ), 13. trikAlagrantha (trikAlagocara azeSaparigraha kA azubhatva ), 14. AtmA - ( jIvasvarUpa), 15 tadityagAthA ( vAdamArga prarUpaNa ), 16. puMDarIka - ( striyoM ke svargAdi sthAnoM ke svarUpa kA varNana ), 17. kriyAsthAna - ( 13 kriyAsthAnoM kA varNana ), 18. AhArakapariNAma - ( sabhI dhAnyoM ke rasa, vIrya vipAka tathA zarIragata saptadhAtusvarUpa varNana ), 19 pratyAkhyAna - ( sarvadravya viSayoM se nivRtti ) 20. anagAraguNakIrtana - ( muniyoM ke guNa varNana ) 21. zruta - ( zrutamAhAtmya), 22. artha - ( zrutaphala varNana ) aura 23. nAlaMdA - ( jyotiSkadevoM ke paTaloM kA varNana ) / - pratikramaNa granthatrayI TIkA, pR0 56-58 / 1. jainasAhitya kA itihAsa, pUrvapIThikA, pR0 644 / 2. jayadhavalA pR0 120 /

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58 DA0 sudarzana lAla jaina nandI meM kevala 23 adhyayana-saMkhyA kA ullekha hai, spaSTa nAma nahIM haiM / pratikramaNagranthatrayI ko chor3akara digambara granthoM meM isakA itanA spaSTa varNana anyatra kahIM nahIM milatA hai| AcArya bhadrabAhukRta sUtrakRtAGga niyukti meM sUtrakRtAGga ke tIna nAmoM kA ullekha hai-sUtagaDaM ( sUtakRta ), suttakaDaM ( sUtrakRta ) aura suyagaDaM ( sUcAkRta ) / 3-sthAnAGga (ka) zvetAmbara granthoM meM 1. samavAyAGga meM'-sthAnAGga meM svasamaya, parasamaya, svasamaya-parasamaya, jIva, ajIva, jIvAjIva, loka, aloka aura lokAloka kI sthApanA kI gaI hai| dravya, guNa, kSetra, kAla aura paryAyoM kI prarUpaNA hai| zaila ( parvata), nadI (gaGgAdi ), samudra, sUrya, bhavana, vimAna, Akara ( svarNAdi kI khAna ), nadI ( sAmAnya nadI ), nidhi, puruSajAti, svara, gotra tathA jyotiSka devoM ke saMcAra kA varNana hai / ekavidha, dvividha se lekara dasavidha taka jIva, pudgala tathA lokasthAnoM kA varNana hai| aGgoM ke krama meM yaha tIsarA aGga hai| isameM 1 zrutaskandha, 10 adhyayana. 21 uddezanakAla, 21 samuddezanakAla aura 72 hajAra pada haiM / vAcanAdi kA kathana AcArAGgavat hai| 2. nandIsUtra meM2-sthAnAGga meM jIva, ajIva, jIvAjIva, svasamaya, parasamaya, svasamayaparasamaya, loka, aloka aura lokAloka kI sthApanA kI gaI hai| isameM TaGka ( chinna taTa ), kUTa (parvatakUTa), zaila, zikhari, prAgbhAra, kuNDa, gahA, Akara, tAlAba aura nadiyoM kA kathana hai / __ zeSa kathana samavAyAGga kI taraha hai-parantu yahA~ ekAdi krama se vRddhi karate hue 10 prakAra ke padArthoM ke kathana kA ullekha nahIM hai / isameM saMkhyAta saMgrahaNiyoM kA atirikta kathana hai / 3. vidhimArgaprapA meM--sthAnAGga meM eka zrutaskandha hai / eka sthAna, dvisthAna Adi ke krama se dasasthAna nAma vAle 10 adhyayana haiM / (kha) digambara granthoM meM 1. tattvArthavArtika meM -sthAnAGga meM aneka AzrayavAle arthoM kA nirNaya hai / 2. dhavalA meM sthAnAGga meM 42 hajAra pada haiN| eka se lekara uttarottara eka-eka adhika sthAnoM kA varNana hai / jaise--jIva kA 1 se 10 saMkhyA taka kA kathana-- ekko ceva mahappA so duviyappo tilakkhaNo bhaNido / cadusaMkamaNAjutto paMcaggaguNappahANo ya // 1. samavAyAGgasUtra 519-521 / 2. nandIsUtra 48 / / 3. vidhimArgaprapA, pR0 52 / 4. tattvArtha0 1.20, pR0 73 / 5. dhavalA 1.1.2, pR0 101 /

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aGga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana uvagutto sattabhaMgisa bhAvo / bhaNio // chakkApakkamajutto aTThAsavo NavaTTho jIvo dasaTTANio 3. jayadhavalA meM' - sthAnAGga meM jova aura pudgalAdika ke eka se lekara ekottara krama (2, 3, 4 Adi) se sthAnoM kA varNana hai / dhavalA meM kathita "ekko ceva mahappA" gAthA bhI uddhRta hai / naya se) jIva do haiM / utpAda, vyaya saMkramaNa karane se jIva cAra prakAra 4. aMgaprajJapti meM sthAnAGga meM 42 hajAra pada haiM / ekAdi krama se sthAna bheda haiM, jaise-- saMgraha naya se jIva eka hai / saMsArI aura mukta ke bheda se (vyavahAra aura dhIvya ke bheda se jIva tIna prakAra kA hai| cAra gatiyoM meM kA hai / pA~ca bhAvoM ke bheda se jIva pA~ca prakAra kA hai / pUrva, pazcima, dakSiNa, uttara, Urdhva aura adhaH gamana karane ke kAraNa chaH prakAra kA jIva hai / syAdasti, syAnnAsti, syAdubhaya, syAdavaktavya syAd astyavaktavya, syAnnAsti avaktavya aura syAdubhaya avaktavya ke bheda se jIva sAta prakAra kA hai / ATha prakAra ke karmoM se yukta hone se jIva ATha prakAra kA hai| navarthaka hone se jIva nau prakAra kA hai / pRthivI, jala, teja, vAyu, pratyeka, nigoda, dvi, tri, catuH tathA pAMca indriyoM ke bheda se 10 prakAra kA jIva hai / isI prakAra pudgala nAma se ajIva eka hai / aNu aura skandha ke bheda se ajIva pudgala do prakAra kA hai / isI prakAra anyatra bhI jAnanA cAhie / 1. 2. - (ga) vartamAna rUpa - isameM eka sthAnika, dvisthAnika Adi 10 sthAna yA adhyayana haiM jinameM eka se lekara dasa taka kI saMkhyA ke arthoM kA kathana hai / isameM lokasammata garbhadhAraNa Adi viSayoM kA bhI kathana hai / isameM ATha nihnavoM meM se "boTika " ko chor3akara kevala sAta nihnavoM kA kathana hai / isase jJAta hotA hai ki isake racanAkAla taka jainoM meM sampradAyabheda nahIM huA thA / isa taraha isameM vastu kA nirUpaNa saMkhyA kI dRSTi se kiyA gayA hai, jisase yaha saMgraha pradhAna koza- zailI kA grantha ho gayA hai / (gha) tulanAtmaka vivaraNa 59 digambara aura zvetAmbara granthokta pada saMkhyA meM antara hai / " isake 10 adhyayana haiM" aisA spaSTa kathana samavAyAGga Adi zvetAmbara granthoM meM to hai, parantu digambara granthoM meM nahIM hai / dhavalA meM jIvAdi ke 1 se 10 saMkhyA taka ke kathana kA spaSTa ullekha hone se tathA jayadhavalA aura aGgaprajJapti meM tadanurUpa hI udAharaNa milane se yaha saMbhAvanA kI jA sakatI hai ki isameM 10 adhyayana rahe hoMge, parantu unakA vibhAjana saMkhyA ke AdhAra para rahA hogA yA viSaya ke AdhAra para yaha spaSTa rUpa se nahIM kahA jA sakatA hai / digambara-granthokta zailI aura upalabdha Agama kI zailI meM spaSTa antara hai / samavAyAGga ke isa kathana se ki "isameM ekavidha, dvividha se lekara dasavidha taka jIva, pudgala tathA lokasthAnoM kA varNana hai" spaSTa ho digambara zailI kA saMketa hai / tattvArthavArtikakAra kA yaha kathana ki "isameM aneka AzrayavAle arthoM kA nirNaya hai" pUrNa spaSTa nahIM hai / 1 jayadhavalA gAthA 1, pR0 113. aGgaprajJapti gAthA 23-28, pR0 261-262.

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DA0 sudarzana lAla jaina yaha eka prakAra kA koza grantha hai jisakI zailI samavAyAGga se nizcita hI bhinna rahI hai / vartamAna sthAnAGga digambarokta sthAnAGga -zailI se sarvathA bhinna hai / Azcarya hai ki sthAnAGga meM 10 saMkhyA ke varNana prasaGga meM sthAnAGga ke 10 adhyayanoM kA ullekha nahIM hai, jo honA cAhie thA / vartamAna Agama meM garbhadhAraNa Adi aneka laukika bAtoM kA samAveza kAlAntara meM kiyA gayA lagatA hai / 60 (ka) zvetAmbara granthoM meM 1. samavAyAGga meM' - svasamayAdi sUtrakRtAGgavat sUcita kie jAte haiM / isameM eka-eka vRddhi karate hue 100 taka ke sthAnoM kA kathana hai tathA jagat ke jovoM ke hitakAraka bAraha prakAra ke zrutajJAna kA saMkSepa se samavatAra hai / nAnA prakAra ke jIvAjovoM kA vistAra se kathana | anya bhI bahuta prakAra ke vizeSa tattvoM kA kathana hai / naraka, tiryaJca, manuSya aura suragaNoM ke AhAra, ucchvAsa, lezyA, AvAsa-saMkhyA, AyAma pramANa, upapAta cyavana, avagAhanA, upadhi, vedanA, vidhAna (bheda ), upayoga, yoga, indriya, kaSAya, nAnA prakAra kI jova yoniyA~, parvata Adi ke viSkambha (caur3AI), utsedha (UMcAI), pariraya (paridhi) ke pramANa, mandara Adi mahodharoM ke bheda, kulakara, tIrthaGkara, gaNadhara, samasta bharatakSetra ke svAmI, cakravartI, cakradhara (vAsudeva), haladhara (baladeva) Adi kA nirvacana hai / aGgoM ke krama meM yaha cauthA aGga hai| isameM 1 zrutaskandha, 1 adhyayana 1 uddezana, 1 samuddezana aura 1 lAkha 44 hajAra pada haiM / vAcanAdi kA vivecana AcArAGgavat hai / 4- samavAyAGga 2. nandI sUtra meM * - samavAyAGga meM jIvAdi kA ( samavAyAGgavat ) samAzraya kiyA gayA hai / ekAdi se vRddhi karate hue 100 sthAnoM taka ke bhAvoM kI prarUpaNA hai / dvAdaza gaNipiTaka kA saMkSepa se paricaya hai / zeSa taskandhAdi tathA vAcanAdi kA kathana samavAyAGgavat hai / 3. vidhimArgaprapA meM isameM zrutaskandha, adhyayana aura uddezaka kA ullekha nahIM hai / (kha) digambara granthoM meM 1. tatvArthavArtika meM - samavAyAGga meM sabhI padArthoM kA samavAya ( samAnatA se kathana ) hai / dravya, kSetra, kAla aura bhAva ke bheda se vaha samavAya 4 prakAra kA hai, jaise - (ka) dravya samavAyadharmAstikAya, adharmAstikAya, lokAkAza tathA eka jIva ke eka samAna asaMkhyAta pradeza hone se inakA dravyarUpa se samavAya hai ( paryAyArthika naya se pradezoM ke dravyatva kI bhI siddhi hotI hai) / (kha) kSetra samavAya - jambUdvIpa, sarvArthasiddhi, apratiSThAna naraka tathA nandIzvaradvIpa ko eka bAvar3I ye saba 1 lAkha yojana vistAravAle hone se inakA kSetra kI dRSTi se samavAya hai| (ga) kAla samavAya 1. 2. 3. 4. samavAyAGgasUtra 522-525. nandI sUtra 49. vidhimArgaprapA, pR0 52. tattvArthaM 1.20 pR0 73.

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana - 61 utsarpiNI aura avasarpiNI ye donoM 10 koDAkor3I sAgara pramANa hone se inameM kAla samavAya hai| (gha) bhAva samavAya-kSAyika samyaktva, kevalajJAna, kevaladarzana, yathAkhyAta cAritra ye saba ananta vizuddhirUpa hone se bhAva samavAya vAle haiN| 2. dhavalA meM'-samavAyAGga meM 1 lAkha 64 hajAra padoM ke dvArA sabhI padArthoM ke samavAya kA kathana hai / samavAya 4 prakAra kA hai-dravya, kSetra, kAla aura bhAva / jaise --- (ka) dravya samavAyadharmAstikAya, adharmAstikAya, lokAkAza aura eka jIva ke pradeza paraspara samAna haiN| (kha) kSetra -sImantaka naraka ( prathama indraka bila ), mAnuSa kSetra, Rju vimAna (saudharma indra kA pahalA indraka) aura siddhaloka ye cAroM kSetra kI apekSA samAna haiN| (ga) kAla samavAya-eka samaya dUsare samaya ke samAna hai aura eka maharta dUsare maharta ke samAna hai| (gha) bhAva samavAya-kevalajJAna aura ladarzana samAna haiM kyoMki jJeyapramANa jJAna-mAtra meM cetanA zakti kI upalabdhi hotI hai| 3. jayadhavalA meM ..- samavAyAGga meM dravya, kSetra, kAla aura bhAvoM ke samavAya kA varNana hai / zeSa kathana prAyaH dhavalA ke samAna hai 4. aGgaprajJapti meM -samavAyAGga meM 1 lAkha 64 hajAra pada haiN| saMgrahanaya se dravya, kSetra, kAla aura bhAvoM kI apekSA padArthoM ke sAdRzya kA kathana hai / zeSa kathana prAyaH dhavalA ke samAna hai| (ga) vartamAna rUpa yaha aGgagrantha bhI sthAnAGga kI zailI meM likhA gayA koza grantha hai| isameM 1 se vRddhi karate hue 100 samavAyoM kA varNana hai| eka prakIrNa samavAya hai jisameM 100 se Age kI saMkhyAoM kA samavAya batalAyA gayA hai| isake anta meM 12 aGga granthoM kA paricaya diyA gayA hai jo nandIsUtrokta zrutaparicaya se sAmya rakhatA hai| jisase isake kucha aMzoM kI paravartitA siddha hotI hai| (gha) tulanAtmaka samIkSA _ digambara aura zvetAmbara granthoM meM batalAI gaI isakI padasaMkhyA meM kucha antara hai / digambaroM ke sabhI granthoM meM isa grantha kA viSaya eka jaisA batalAyA hai| udAharaNa meM yatkiJcit antara hai / samavAyAGa aura nandI meM 100 samavAyoM tathA zratAvatAra kA ullekha hai jo vartamAna Agama meM dekhA jAtA hai| vartamAna Agama meM eka prakIrNa samavAya bhI hai jisameM 100 se adhika ke samavAyoM kA kathana hai| vidhimArgaprapA meM adhyayanAdi ke vibhAjana kA niSedha hai| usameM 100 samavAya aura zrutAvatAra kA bhI ullekha nahIM hai jo cintya hai| digambara granthoM meM bhI 100 samavAya tathA zrutAvatAra kA ullekha nahIM hai| vahA~ dravya, kSetra, kAla aura bhAva ke bheda se 4 prakAra ke samavAya dvArA sabhI padArthoM ke vivecana kA nirdeza hai| isa taraha upalabdha Agama kI zailI digambara-granthokta zailI se bhinna hai| upalabdha Agama ko zailI upalabdha sthAnAGga jaisI (saMgraha-padhAna ) ho hai| vastutaH sthAnAGga aura samavAyAGga kI zailI meM antara honA cAhie thaa| digambara granthokta sthAnAGga aura samavAyAGga kI zailo meM antara hai| digambara granthokta sthAnAGga aura samavAyAGga kI do zailiyoM se upalabdha sthAnAGga aura samavAyAGga kI zailI bhinna prakAra kI hai| 1. dhavalA0 1.1.2, pR0 102. 2. jayadhavalA gAthA 1, pR0 113. 3. aGgaprajJapti gAthA 29-35, pR0 263-264.

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62 DA0 sudarzana lAla jaina 5-vyAkhyAprajJapti (bhagavatI) (ka) zvetAmbara granthoM meM 1. samavAyAGga meM'-vyAkhyAprajJapti meM nAnAvidha deva, narendra, rAjarSi tathA aneka saMzayagrastoM ke praznoM ke bhagavAn jinendra ne vistAra se uttara diye haiN| dravya, guNa, paryAya, kSetra, kAla, pradeza, pariNAma, yathAsthitibhAva, anugama, nikSepa, naya, pramANa aura sunipuNa upakramoM ke vividha prakAroM ke dvArA prakaTa rUpa se prakAzaka, lokAloka kA prakAzaka, saMsAra-samudra se pAra utArane meM samartha, surapati se pUjita, bhavya janoM ke hRdaya ko Anandita karane vAle, tamaHraja-vidhvaMzaka, sudaSTadIpakarUpa, IhAmati-buddhivarddhaka, pUre (anyUna) 36 hajAra vyAkaraNoM (praznoM ke uttara) ko dikhAne se vyAkhyAprajJapti sUtrArtha ke aneka prakAroM kA prakAzaka, ziSyoM kA hitakAraka aura guNoM se mahAn artha vAlA hai| svasamayAdi kA kathana pUrvavat hai| aMgoM ke krama meM yaha 5vAM aMgagrantha hai| isameM 1 zrutaskandha, 100 se kucha adhika adhyayana, 10 hajAra uddezaka, 10 hajAra samudezaka, 36 hajAra praznoM ke uttara tathA 84 hajAra pada haiN| vAcanAdi kA kathana AcArAGgavat hai / yahA~ vyAkhyAprajJapti ke lie 'vivAhapannatto" aura "viyAhapannattI" donoM padoM kA prayoga haA hai| isake lie "bhagavatI" pada kA bhI prayoga kiyA gayA hai tathA yahA~ bhI isake 84 hajAra pada batalAye gaye haiN| 2. nandIsUtra meM vyAkhyAprajJapti meM jIvAdi kA kathana hai (pUrvavat) / samavAyAMgokta "nAnAvidha devAdi0" yaha aMza yahA~ nahIM hai| yahA~ kevala 'vivAhapannattI' zabda kA prayoga huA hai| pada parimANa do lAkha 88 hajAra batalAyA hai / zeSa kathana samavAyAGgavat hai|| 3. vidhimArgaprapA meM vyAkhyAprajJapti ke lie 'bhagavatI" aura vivAhapannatI" donoM zabdoM kA prayoga eka sAtha kiyA gayA hai / isameM zrutaskandha nahIM haiN| 'zataka' nAmavAle 41 adhyayana haiM jo avAntara zatakoM ke sAtha kula 138 zataka haiN| isake 1923 / 1932 uddezaka batalAye haiN| (kha) digambara granthoM meM - 1. tattvArthavArtika meM - "jIva hai yA nahIM hai" ityAdi rUpa se 60 hajAra praznoM ke uttara vyAkhyAprajJapti meM haiN| 1. samavA0 sUtra 526-529; 84-395 / 2. samavA0 sUtra 84-395 / 3. nandIsUtra 50 / 4. vidhimArgaprapA, pR0 53-54 / 5. ekatAlIsa zatakoM kA 138 zatakoM meM vibhAjana-33 se 39 taka ke zataka 12-12 zatakoM ke samavAya hone se (74 12 = )84 zataka, 40vAM zataka 21 zatakoM kA samavAya hai. zeSa 1 se 32 taka tathA 41vA~ pratyeka 1-1 zataka hone se 33 zataka haiN| ( kula 84 + 21 + 33 = 138) 6. tattvArtha0 1.20, pR0 73 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana - 63 2. dhavalA meM'- isameM 2 lAkha 28 hajAra padoM ke dvArA kyA jIva hai ? kyA jIva nahIM hai ? ityAdi rUpa se 60 hajAra praznoM ke vyAkhyAna haiN| 3. jayadhavalA meM- isameM 60 hajAra praznoM tathA 96 hajAra chinnacchedoM se janita zubhAzubhoM kA varNana hai| 4. aGgaprajJapti meM3-ise mUla gAthA meM "vivAyapaNNatti" kahA hai tathA isakI saMskRta chAyA meM "vipAkaprajJapti" kahA hai| isameM jIva hai, nahIM hai, nitya hai, anitya hai Adi 60 hajAra gaNi prazna haiN| padasaMkhyA 228000 hai| (ga) vartamAna rUpa isameM gautama gaNadhara praznakartA haiM tathA bhagavAna mahAvIra uttara pradAtA haiN| isa zailI kA spaSTa ullekha tattvArthavArtika meM milatA hai -"evaM hi vyAkhyAprajJaptidaNDakeSu uktam"iti gautamaprazne bhagavatA uktm"| isa grantha kA prArambha maMgalAcaraNa pUrvaka hotA hai| aisA kisI anya aGga grantha meM nahIM hai| prArambha ke 20 zataka prAcIna haiN| vebara ke anusAra bAda ke 21 zataka pIche se jor3e gae haiN| rAyapaseNIya, pannavaNA Adi aGga bAhya granthoM ke bhI ullekha isameM milate haiN| bhagavAn pArzvanAtha ke ziSyoM kI bhI carcA hai| jayanti zrAvikA kA bhI kathana hai| indrabhUti, agnibhUti aura vAyubhUti gaNadharoM ke to nAma haiM parantu sudharmA gaNadhara kA nAma nahIM hai| paudhe, lezyA, karmabandha, samavasaraNa, tretA, dvApara, kaliyaga, brAhmI-lipi Adi kA varNana hai| __ vyAkhyAtmaka kathana hone se ise vyAkhyAprajJapti kahate haiM tathA pUjya aura vizAla hone se ise "bhagavatI" bhI kahate haiN| (gha) tulanAtmaka vivaraNa isake pada pramANa ke sambandha meM digambara pranthoM meM to ekarUpatA hai, parantu zvetAmbaroM ke samavAyAGga aura nandIsUtra meM ekarUpatA nahIM hai| isa taraha padapramANa ke sambandha meM 3 mata haiM(1) digambara granthoM kA, (2) samavAyAGga kA aura (3) nandIsUtra kaa| nandI meM AcArAGga se vyAkhyAprajJapti taka spaSTa rUpa se kramazaH dugunA-dugunA pada-pramANa batalAyA gayA hai; parantu samavAyAGga meM yahA~ aisA nahIM kiyA gayA hai| samavAyAGga meM do sthAnoM para padasaMkhyA ullikhita haI hai aura donoM sthAnoM para 84 hajAra pada batalAe haiN| praznoM ke uttaroM kI saMkhyA ke sandarbha meM bhI 3 mata milate haiM-(1) zvetAmbara granthoM meM 36 hajAra, (2) tattvArthavArtika, dhavalA aura aGgaprajJapti meM 60 hajAra aura (3) jayadhavalA meM 60 hajAra praznottaroM ke sAtha 96 hajAra chinnaccheda / vartamAna 1. dhavalA 1.1.2, pR0 102. 2. jayadhavalA gAthA 1, pR0 114. 3. aGgaprajJapti gAthA 36-38, pR0 264. 4. tattvArtha0 4.26. 5. jaina sAhitya i0 pUrvapIThikA , pR0 657.

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64 DA0 sudarzana lAla jaina vyAkhyAprajJapti kI digambara ullekhoM se bhinnatA hai / isameM gautama kA praznakartA honA aura sudharmA kA nAma na honA cintya hai / gautama kA praznakartA honA digambaroM ke anukUla hai / isa grantha kA kucha aMza nizcaya hI prAcIna dRSTigocara hotA hai, parantu rAyapaseNIya Adi aGgabAhya granthoM ke ullekhoM, samavAyAGga Adi meM nirdiSTa viSayavastu se bhinnatA hone, maMgalAcaraNa hone Adi kAraNoM se isake kucha aMzoM ko bAda meM jor3A gayA hai| isa grantha kA bhagavatI nAma zvetAmbaroM meM prasiddha hai| samavAyAGga aura vidhimArgaprapA meM isa nAma kA prayoga bhI milatA hai| isa grantha ke prAkRta nAma kaI haiN| gommaTasAra jIvakANDa meM ise "vikkhApaNNattI" kA hai jo vyAkhyAprajJapti ke adhika nikaTa pratIta hotA hai, parantu yaha nAma dhavalA Adi meM na hone se jJAta hotA hai ki yaha nAma bAda meM saMskRta ke svara-vyaJjana-parivartana ke AdhAra para diyA gayA hai| 6-jJAtAdharmakathA (ka) zvetAmbara granthoM meM 1. samavAyAGga meM-jJAtAdharmakathA meM jJAtoM ke (1) nagara, (2) udyAna, (3) caitya, (4) vanakhaNDa, (5) rAjA, (6) mAtA-pitA, (7) samavasaraNa, (8) dharmAcArya, (9) dharmakathA, (10) ihalaukikapAralaukika RddhivizeSa, (11) bhogaparityAga, (12) pravrajyA, (13) zrutaparigraha, (14) tapopadhAna, (15) paryAya ( dIkSA paryAya ), (16) sallekhanA, (17) bhaktapratyAkhyAna, (18) pAdapopagamana, (19) devaloka gamana, (20) sukulapratyAgamana, (21) punaH bodhilAbha ( samyaktvaprApti ) aura (22) antakriyAoM kA varNana hai| isameM (1) zreSTha jina-bhagavAn ke zAsana kI saMyamarUpI pravajitoM kI vinayapradhAna pratijJA ke pAlana karane meM jo dhRti, mati, aura vyavasAya (puruSArtha) se durbala, (2) tapa-niyama, tapopadhAnarUpa yuddha-durdhara bhAra ko vahana karane meM asamartha hone se parAGgamukha, (3) ghora paroSahoM se parAjita hokara siddhAlaya prApti ke kAraNabhUta mahAmUlya jJAnAdi se patita, (4) viSaya sukhoM ko tuccha AzA ke vazIbhUta hokara rAgAdi doSoM se macchita, (5) cAritra, jJAna aura darzana kI virAdhanA se sarvathA niHsAra aura zUnya, (6) saMsAra ke apAra duHkharUpa durgatiyoM ke bhavaprapaJca meM patita aise patita puruSoM ko kathAe~ haiN| jo dhIra haiM, parISahoM aura kaSAyoM ko jItane vAle hai, dharma ke dhanI haiM, saMyama meM utsAhayukta haiM, jJAna, darzana, cAritra aura samAdhiyoga kI ArAdhanA karane vAle haiM, zalyarahita hokara zuddha siddhAlaya ke mArga kI ora abhimukha haiM aise mahApuruSoM kI kathAyeM haiN| jo devaloka meM utpanna hokara devoM ke anupama sukhoM ko bhogakara kAlakrama se vahAM se cyuta hokara punaH mokSamArga ko prAptakara antakriyA se vicalita (antasamaya meM vicalita) ho gae haiM unakI punaH mokSamArga-sthiti kI kathAyeM haiN| 1. gommaTasAra jIvakANDa gAthA 356. 2. samavA0 sUtra 530-534.

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana 65 aGgakrama meM yaha chaThA aGga hai| isameM 2 zrutaskandha aura 19 adhyayana haiM jo saMkSepa se do prakAra ke haiM-carita aura kalpita / 29 uddezanakAla, 29 samuddezanakAla aura saMkhyAta sahasra pada haiN| dharmakathAoM ke 10 varga haiN| pratyeka varga meM 500-500 AkhyAyikAyeM haiM, pratyeka AkhyAyikA meM 500-500 upAkhyAyikAyeM haiM, pratyeka upAkhyAyikA meM 500-500 AkhyAyikA-upAkhyAyikAyeM haiN| isa taraha pUrvApara saba milAkara sAr3he tIna karor3a apunarukta kathAyeM haiM / zeSa vAcanA Adi kA kathana AcArAGgavat hai| 2 nandIsatra meM'-isameM jJAtAdharmakathA kI viSayavastu prAyaH samavAyAGgavat hI batalAI hai| krama meM antara hai| 'patita pravajita puruSoM ko kathAyeM haiM', yaha pairAgrApha nahIM hai| uddezana kAla 19 aura samuddezanakAla bhI 19 batalAye haiN| 3. vidhimArgaprapA meM-isameM do zrutaskandha haiM-jJAtA aura dharmakathA / jJAtA ke 19 adhyayana haiM-(1) utkSipta, (2) saMghATa, (3) aMDa, (4) kUrma, (5) zailaka, (6) tumbaka, (7) rohiNI, (8) mallI, (9) mAkandI, (10) caMdimA, (11) dAvadrava, (12) udaka, (13) maMDuka, (14) tetalI, (15) naMdiphala, (16) avarakaMkA, (17) AkIrNa, (18) suMsumA aura (19) puMDarIka / dharmakathAoM ke 10 varga haiM jinameM kramazaH 10,10,4,4,32,32,4,4,8,8, adhyayana haiN| (kha) digambara granthoM meM 1. tattvArthavAttika meM 3-aneka AkhyAnoM aura upAkhyAnoM kA varNana hai| 2. dhavalA meM -nAthadharmakathA meM 5 lAkha 56 hajAra pada haiM jinameM sUtra-pauruSI-vidhi (siddhAntokta-vidhi) se tIthaMkaroM kI dharmadezanA kA, gaNadharoM ke saMdeha nivAraNa kI vidhi kA tathA bahuta prakAra kI kathA-upakathAoM kA varNana hai| 3. jayadhavalA meM-nAthadharmakathA meM tIrthaMkaroM kI dharmakathAoM ke svarUpa kA varNana hai| tIrthakara divyadhvani dvArA dharmakathAoM ke svarUpa kA kathana karate haiM / isameM unnIsa dharmakathAyeM haiN| 4. aGgaprajJapti meM -isameM "NANakahA" tathA "NAhakahA" donoM zabdoM kA prayoga hai jinakI saMskRta-chAyA 'jJAtRkathA' tathA 'nAthakathA' kI hai| puSpikA meM "NAdAdhammakahA" likhA hai isameM 556000 pada haiN| ise nAthakathA ke kathana se saMyukta kahA hai -(nAtha = triloka svAmI, dharmakathA - 1. nandIsUtra 51 / 2. vidhimArgaprapA pR0 55 / tattvArtha0 1.20 pR0 73 / dhavalA 1.1.2 pR0 102-103 / 5. jayadhavalA gAthA 1 pR0 114-115 / aGgaprajJapti gAthA 39-44 pR0 265-266 /

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DA0 sudarzana lAla jaina tttv-sNkthn)| isameM gaNadhara, cakravartI aura indra ke dvArA prazna karane para daza dharma kA kathana yA jIvAdi vastu kA kathana hai / athavA jJAtR, tIrthaMkara, gaNi, cakri, rAjarSi, indra Adi kI dharmAnukathAdi kA kathana hai| (ga) vartamAna rUpa chaThe se gyArahaveM taka ke kathA-pradhAna aGga-granthoM meM sudharmA aura jambU svAmI ke lie aneka vizeSaNoM kA prayoga kiyA gayA hai| kriyA pada anyapuruSa meM hai jisase lagatA hai ki inakA racayitA svayaM sudharmA yA jambU svAmI nahIM hai apitu unako pramANa mAnakara kisI anya vyakti ne racanA kI hai| . isa kathA-grantha kI mukhya aura avAntara kathAoM meM AI huI aneka ghaTanAoM se tathA vividha prakAra ke varNanoM se tatkAlIna itihAsa aura saMskRti kI jAnakArI prApta hotI hai| isake do zrutaskandha haiM prathama zrutaskandha meM 19 adhyayana haiM (1) utkSipta (meghakumAra kI kathA), (2) saMghATaka (dhannAseTha), (3) aMDaka (campAnagarI-varNana tathA mayUra-aNDakathA), (4) kUrma (vArANasI nagarI-varNana tathA kachuA kI kathA), (5) zailaka (dvArakAvarNana tathA zailaka kI kathA), (6) tumbaka (rAjagRha kA varNana), (7) rohiNIjJAta (vadhU rohiNI kI kathA), (8) mallI (19veM tIrthaMkara kI kathA), (9) mAkandI (vaNika putra jinapAlita aura jinarakSita kI kathA), (10) candra, (11) dAvadrava (dAvadrava samudra taTa para sthita vRkSa kI kathA), (12) udakajJAta (kaluSita jalazodhana), (13) maMDuka jJAta yA dardarajJAta (nanda ke jIva mer3haka kI kathA), (14) tetaliputra, (15) nandophala, (16) draupadI, (17) AkIrNa (jaMgalI azva), (18) saMsumA (seTha kanyA) aura (19) puMDarIka / ina kathAoM meM kathA ko apekSA udAharaNa para vizeSa bala diyA gayA hai| dvitIya taskandha-viSaya aura zailI kI dRSTi se yaha prathama zrutaskandha kI apekSA bhinna prakAra kA hai / isameM dharmakathAoM ke 10 varga haiM jinameM camara, bali, candra, sUrya, zakrendra, IzAnendra, Adi devoM kI paTarAniyoM ke pUrvabhava kI kathAyeM haiN| ina paTarAniyoM ke nAma unake pUrvabhava (manuSya bhava) kI strIyoni se sambandhita haiM / jaise kAlI, rajanI, meghA Adi / (gha) tulanAtmaka vivaraNa yadyapi tattvArthavArtika meM aneka AkhyAna-upAkhyAna kahe haiM parantu jayadhavalA meM jJAtAdharma kI 19 dharmakathAoM ke kathana kA ullekha milatA hai jo saMbhavataH 19 adhyayanoM kA dyotaka hai / isase tathA zve0 granthoM ke ullekha se eka bAta jJAta hotI hai ki mUlataH isameM 19 adhyayana rahe hoMge / 'dharmakathAoM ke 10 varga haiM jinameM 33 karor3a kathAyeM haiM' ityAdi kathana atiraMjanApUrNa hai| ina 10 dharmakathAoM kA sthAnAGga meM koI ullekha bhI nahIM milatA hai| zve0 granthokta saMkhyAta sahasra pada-saMkhyA anizcita hai jabaki diga0 granthoM meM eka nizcita padasaMkhyA kA ullekha kiyA gayA hai| samavAyAGgokta 29 uddezana aura 29 samuddezana kAla meM saMbhavataH 19 adhyayana aura 10 dharmakathAoM ke varga ko jor3akara 29 kahA hai jabaki naMdI meM mAtra 19 uddezana aura 19 samuddezana kAla kahe haiN|

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aGga AgamoM ke vipayavastu-sambandho ullekhoM kA tulanAtmaka vivecana "jJAtA" zabda kA artha "udAharaNa" aisA jo TIkAkAra abhayadeva ne likhA hai vaha prApta kisI bhI uddharaNa se siddha nahIM hai / aisA unhoMne saMbhavataH upalabdha Agama ke sAtha samanvaya karane kA prayatna kiyA hai anyathA yaha jJAtavaMzI (diga0 nAthavaMzI) bhagavAn mahAvIra kI dharmakathAoM se sambandhita rahA hai| aisA diga0 granthoM se spaSTa hai| jaba isa aGga grantha ke nAma ke zabdArtha para vicAra karate haiM to dekhate haiM ki diga0 ise nAthadharmakathA (NAhadhammakahA) kahate haiM aura zve jJAtRdharmakathA (NAyAdhamma. kahA) 'jJAta' se zvetAmbara-mAnyatAnusAra jJAtRvaMzIya mahAvIra kA tathA 'nAtha' se digambara-mAnyatAnusAra nAthavaMzIya mahAvIra kA ho bodha hotA hai / ataH bhagavAn mahAvIra se sambandhita yA unake dvArA upadiSTa dharma kathAoM kA ho saMcayana isameM honA cAhie / dharmacyutoM ko punaH dharmArAdhanA meM saMsthApita karanA una kathAoM kA uddezya rahA hai aisA samavAyAMga aura nandI ke ullekhoM se spaSTa hai / samavAyAMga se jJAta hotA hai ki isameM tIna prakAra kI kathAyeM thIM-(1) patitoM kI, (2) dRr3ha dhArmikoM kI aura (3) dharmamArga se vicalita hokara punaH dharmamArga kA Azraya lene vAloM kI / 7-upAsakadazA (ka) zvetAmbara granthoM meM 1. sthAnAGga meM'-isake 10 adhyayana haiM-Ananda, kAmadeva, cUlanIpitA, surAdeva, cullazataka, kuNDakolika, saddAlaputra, mahAzataka, nandinIpitA aura leyikApitA / 2. samavAyAGga meM-isameM upAsakoM ke nagara, udyAna, caitya, vanakhaNDa, rAjA, mAtA-pitA, samavasaraNa, dharmAcArya, dharmakathAyeM, ihalaukika-pAralaukika RddhivizeSa, zIlavata-viramaNa-guNa-pratyAkhyAna-proSadhopavAsa pratipatti, suparigraha (zrutaparigraha), tapopadhAna, pratimA, upasarga, sallekhanA, bhaktapratyAkhyAna, pAdapopagamana, devalokagamana, sukulapratyAgamana, punaH bodhilAbha aura antakriyA kA kathana kiyA gayA hai| upAsaka dazA meM upAsakoM (zrAvakoM) ke RddhivizeSa, pariSada, vistRta dharmazravaNa, bodhilAbha Adi ke krama se akSaya sarva-duHkhamukti kA varNana hai / aGgoM ke krama meM sAtavAM aGga hai-1 zrutaskandha, 10 adhyayana, 10 uddezanakAla, 10 samuddezanakAla aura saMkhyAta lAkha pada haiM / zeSa vAcanAdi kA kathana AcArAGgavat hai / / 2. nandIsUtra meM- isameM prAyaH samavAyAGgavat varNana hai| krama meM antara hai| upAsakoM ke RddhivizeSa, pariSada Adi vAlA aMza yahAM nahIM hai / pada-saMkhyA saMkhyAta sahasra batalAI hai| 3. vidhimArgaprapA meM - isameM eka zrutaskandha tathA 10 adhyayana haiN| adhyayanoM ke nAma 1. sthAnAGgasUtra 10.112 / 2. samavAyAGgasUtra 535-538 / 3. nandIsUtra 52 / 4. vidhimArgaprapA pR0 56 /

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68 DA0 sudarzana lAla jaina haiM--1. Ananda, 2. kAmadeva, 3. cUlanIpitA, 4. surAdeva, 5. cullazataka, 6. kuMDakolika, 7. saddalaputra, 8. mahAzataka, 9. nandinIpitA aura 10. letiApitA / (kha) digambara granthoM meM 1. tattvArthavArtika meM'-zrAvakadharma kA kathana hai| 2. dhavalA meM-upAsakAdhyayana meM 1170000 pada haiM jinameM darzanika, vratika, sAmAyikI, prISadhopavAsI, sacittavirata, rAtribhuktivirata, brahmacArI, Arambhavirata, parigrahavirata, anumativirata aura uddiSTavirata ina 11 prakAra ke upAsakoM ke (zrAvakoM ke ) lakSaNa, unake vratadhAraNa karane kI vidhi tathA AcaraNa kA varNana hai / ___3. jayadhavalA meM --darzanika Adi 11 prakAra ke upAsakoM ke gyAraha prakAra ke dharma kA varNana upAsakAdhyayana meM hai / 4. aGgaprajJapti meM --upAsakAdhyayana meM 117000 pada haiM jinameM darzanika Adi 11 prakAra ke dezaviratoM (zrAvakoM) ke zraddhA, dAna, pUjA, saMghasevA, vrata, zIlAdi kA kathana hai| (ga) vartamAna rUpa isameM upAsakoM ke AcArAdi kA varNana hai / upodghAta jJAtAdharmakathAvat hai| Ananda Adi jina 10 upAsakoM ke nAma sthAnAGga aura vidhimArgaprapA meM haiM unakI hI kathAyeM isameM haiN| sabhI kathAyeM eka jaisI haiM unameM kevala nAmAdi kA antara hai / (gha) tulanAtmaka vivaraNa yaha ekamAtra aisA aGgagrantha hai jisameM upAsakoM ke AcAra Adi kA varNana kiyA gayA hai, aisA diga0 aura zve0 donoM ke ullekhoM se pramANita hotA hai / 'dazA' zabda 10 saMkhyA kA bodhaka hai| isa taraha yaha aGga-grantha svanAmAnurUpa hai| dhavalA aura jayadhavalA meM upAsakoM kI 11 pratimAoM kA bhI ullekha hai parantu tattvArthavArtika meM aisA ullekha nahIM hai| samavAyAGga aura nandI meM 'pratimA' zabda to milatA hai parantu pratimA ke darzanika Adi nAma nahIM haiN| zIlavata Adi zabdoM kA bhI prayoga samavAyAGga aura nandI meM milatA hai| samavAyAGga aura nando meM Ananda Adi 10 upAsakoM ke nAmoM kA ullekha to nahIM hai parantu 10 adhyayana saMkhyA se 10 upAsakoM kI puSTi hotI hai| diga0 isa viSaya meM cupa haiN| vartamAna Agama meM sthAnAGgokta Ananda Adi 10 upAsakoM kI hI kathAyeM haiN| padasaMkhyA se sambandhita tIna prakAra ke ullekha haiM-(1) samavAyAGga meM saMkhyAta lAkha, (2) nandI meM saMkhyAta sahasra aura (3) dhavalA meM 11 lAkha 70 hajAra / 1. tattvArtha0 1.20 pR0 73 / dhavalA 1.1.1 pR0 103 / 3. jayadhavalA gAthA 1 pR0 118 / 4. aMgaprajJapti gAthA 45-47 pR0 266 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana - upodghAtAdi se yaha apekSAkRta paravartI racanA siddha hotI hai| zrAvakadharma kA pratipAdaka yaha prAcInatama grantha rahA hai aisA ubhaya paramparAnumata hai / 8-antakRddazA (ka) zvetAmbara granthoM meM 1. sthAnAGga meM'-isameM 10 adhyayana haiM-nami, mAtaMga, somila, rAmagupta, sudarzana, jamAlI, bhagAlI, kiMkaSa cilvaka (cillaka ), pAla aura aMbaDaputra / 2. samavAyAGga meM --- isameM karmoM kA anta karane vAle antakRtoM ke nagara, udyAna, caitya, vanakhaNDa, rAjA, mAtA-pitA, samavasaraNa, dharmAcArya, dharmakathA, ihalaukika-pAralaukika RddhivizeSa, bhoga-parityAga, pravrajyA, zrutaparigraha, tapa-upadhAna, bahuta prakAra kI pratimAyeM, kSamA, Arjava, mArdava, satya, zauca, satraha prakAra kA saMyama, brahmacarya, AkiMcanya, tapa, tyAga samitiyoM tathA guptiyoM kA varNana hai| apramAdayoga, svAdhyAya aura dhyAna kA svarUpa, uttama saMyama ko prApta karake parISahoM ko sahana karane vAloM ko cAra ghAtiyA~ karmoM ke kSaya se prApta kevala jJAna, kitane kAla taka zramaNa paryAya aura kevali paryAya kA pAlana kiyA, kina muniyoM ne pAdopagamasaMnyAsa liyA aura kitane bhaktoM kA chedanakara antakRta munivara ajJAnAndhakAra se vipramukta ho anuttara mokSasukha ko prApta hue, una sabakA vistAra se varNana hai| ___ aGgoM ke krama meM yaha AThavA~ aGga hai| isameM 1 zrutaskandha, 10 adhyayana, 7 varga, 10 uddezanakAla, 10 samuddezanakAla aura saMkhyAta hajAra pada haiN| zeSa vAcanAdi kA kathana AcArAGgavat hai| 3. nandIsUtra me- isameM antakRtoM ke nagara, udyAna, caitya, vanakhaNDa, samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, dharmakathA, ihaloka-paraloka RddhivizeSa, bhoga-parityAga, pravrajyA, paryAya (dIkSA paryAya ), zrutaparigraha, tapopadhAna, sallekhanA, bhakta pratyAkhyAna, pAdapopagamana aura antakriyA ( zailezIavasthA) kA varNana hai| isa AThaveM aGga meM eka zrutaskandha, 8 varga, 8 uddezanakAla aura 8 samuddezanakAla haiM / zeSa vAcanAdi kA kathana AcArAGgavat hai / 4. vidhimArgaprapA meM -isa AThaveM aGga meM 1 zruta skandha tathA 8 varga haiN| pratyeka varga meM kramazaH 10,8,13,10,10,16,13 aura 10 adhyayana haiN| (kha) digambara granthoM meM 1. tattvArthavAttika meM'-jinhoMne saMsAra kA anta kara diyA hai unheM antakRta kahate haiN| 1. sthAnAGgasUtra 10.113 / 2. samavAyAGgasUtra 539-542 / 3. nandIsUtra 53 / 4. vidhimArgaprapA, pR0 56 / 5. tattvArtha0 1.20 pR0 73 /

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70 DA0 sudarzana lAla jaina caubIsoM tIrthaGkaroM ke samaya meM hone vAle 10-10 antakRta anagAroM kA varNana hai jinhoMne dAruNa upasargoM ko sahanakara mukti prApta kii| bhagavAn mahAvIra ke samaya ke 10 antakRta haiM-nami, mataGga, somila, rAmaputra, sudarzana, yamalIka, valIka, kiSkambala, pAla aura ambaSThaputra / ___ antakRtoM kI dazA antakRddazA hai, ataH isameM arhat, AcArya aura siddha hone vAloM kI vidhi kA varNana hai| 2. dhavalA meM'-2328000 padoM ke dvArA isameM pratyeka tIrthaGkara ke tIrtha meM nAnA prakAra ke dAruNa upasargoM ko sahanakara, prAtihAryoM ( atizaya-vizeSoM) ko prAptakara nirvANa ko prApta hue 10-10 antakRtoM kA varNana hai / tattvArthabhASya meM kahA hai-'saMsArasyAntaHkRto yeste'ntakRtaH" ( jinhoMne saMsAra kA anta kara diyA hai, ve antakRta haiN| vardhamAna tIrthaGkara ke tIrtha meM hone vAle 10 antakRta haiM-nami, mataGga, somila, rAmaputra, sudarzana, yamalIka, valIka, kiSkabila, pAlamba aura aSTaputra / isI prakAra RSabhadeva Adi tIrthaGkaroM ke tIrtha meM dUsare 10-10 antakRta hue haiM / ina sabakI dazA kA isameM varNana haiN| 3. jayadhavalA meM isameM pratyeka tIrthaGkara ke tIrtha meM cAra prakAra ke dAruNa upasargoM ko sahana kara aura prAtihAryoM ko prAptakara nirvANa ko prApta hue sudarzana Adi 10-10 sAdhuoM kA varNana hai| 4. aGgaprajJapti meM-antakRta meM 2328000 pada haiM, jinameM pratyeka tIrthaGkara ke tIrtha ke 10-10 antakRtoM kA varNana hai| vardhamAna tIrthaGkara ke tIrtha ke 10 antakRtoM ke nAma dhavalAvat haimAtaMga, rAmaputra, somila, yamalIka, kiSkaMbI, sudarzana, valoka, nami, pAla aura aSTa (mUla meM "alaMbaddha" pada kA prayoga hai jisakI saMskRta chAyA pAlambaSTa kI hai)| (ga) vartamAna rUpa antakRta zabda kA artha hai-saMsAra kA anta karane vAle / isakA upodghAta jJAtAdharmakathAvat hai| isameM 8 varga haiM prathama varga-isameM gautama, samudra, sAgara, gambhIra, thimia, ayala, kaMpilla, akSobha, paseNaI aura viSNu ina andhakavRSNi ke 10 putroM se sambandhita 10 adhyayana haiN| dvitIya varga-isameM 10 muniyoM ke 10 adhyayana haiN| tRtIya varga-isameM 13 muniyoM ke 13 adhyayana haiN| caturtha varga-isameM jAli Adi 10 muniyoM ke 10 adhyayana haiM / paMcama varga-isameM padmAvatI Adi 10 antakRta striyoM ke nAmavAle 10 adhyayana haiM / SaSTha varga- isameM 16 adhyayana haiN| saptama varga-isameM 13 adhyayana haiM. jinameM antakRta striyoM (sAdhviyoM) kI kathAyeM haiN| aSTama varga-isameM rAjA zreNika kI Adi 10 antakRta striyoM (sAdhviyoM) se sambandhita 10 adhyayana haiN| ina ATha vargoM ko tIna bhAgoM meM vibhakta kiyA jA sakatA hai| jaise (1) prathama pA~ca varga kRSNa aura vAsudeva se sambandhita vyaktiyoM kI kathA se sambandhita haiM, (2) SaSTha aura saptama varga bhagavAn 1. dhavalA 1.1.2, pR0 103-104 / 2. jayadhavalA gAthA, 1, pR0 118 / 3. aGgaprajJapti gAthA 48-51, pR0 267.

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana mahAvIra ke ziSyoM kI kathA se sambandhita haiM tathA (3) aSTama varga rAjA zreNika kI kAlI Adi 10 bhAryAoM kI kathA se sambandhita haiN| (gha) tulanAtmaka vivaraNa sthAnAGga, tattvArthavArtika, dhavalA, jayadhavalA aura aGgaprajJapti meM nami Adi bhagavAn mahAvIra kAlIna 10 antakRtoM ke nAma prAyaH eka samAna milate haiM jisase jJAta hotA hai ki mUla meM inakA varNana rahA hai| samavAyAGga, nandI aura vidhimArgaprapA meM ina nAmoM kA ullekha nahIM milatA hai| digambara granthoM meM eka svara se kahA gayA hai ki isameM na kevala bhagavAn mahAvIra-kAlIna 10 antakRtoM kA varNana rahA hai apitu caubIsoM tIrthaGkaroM ke kAla ke 10-10 antakRtoM kA varNana rahA hai / vartamAna grantha meM na to 10 adhyayana haiM aura na nami Adi antakRtoM kA varNana hai| yaha paravartI racanA hai jisameM nami aura mahAvIra-kAlona kucha antakRtoM kA varNana hai parantu pUrvokta nami Adi nAmoM se bhinnatA hai| sthAnAGga se isake kevala 10 adhyayanoM kA bodha hotA hai jabaki samavAyAGga se 10 adhyayanoM ke atirikta 7 vargoM kA bhI bodha hotA hai| nandI meM kevala 8 vargoM kA ullekha hai, adhyayanoM kA nhiiN| vidhimArgaprapA meM 8 vargoM aura usake avAntara adhyayanoM kA kathana hai jo vartamAna Agama ke anurUpa hai sirpha dvitoya varga kI adhyayanasaMkhyA meM antara hai| -anuttaraupapAtikadazA (ka) zvetAmbara granthoM meM 1. sthAnAGga meM'-anuttaropapAtikadazA meM 10 adhyayana haiM- RSidAsa, dhanya, sunakSatra, kArtika, saMsthAna, zAlibhadra, Ananda, tetalI, dazArNabhadra aura atimukt| 2. samavAyAGga meM-anuttarIpapAtikadazA meM anuttara vimAnoM meM utpanna honevAle mahApuruSoM ke nagara, udyAna, caitya, vanakhaNDa, rAjA, mAtA-pitA, samavasaraNa, dharmAcArya, dharmakathA, ihalaukika-pAralaukika RddhiyA~, bhoga-parityAga, pravrajyA, zrutaparigraha, tapopadhAna, paryAya, pratimA, sallekhanA, bhaktapratyAkhyAna, pAdapopagamana, anuttara vimAnoM me utpAda, sukulotpatti, punaH bodhilAbha aura antakriyA kA varNana hai| parama maMgalakArI, jagat hitakArI torthaGkaroM ke samavasaraNa Adi kA varNana hai| uttama dhyAna yoga se yukta hote hue jIva jisa prakAra anuttara vimAnoM meM utpanna hote haiM, vahA~ jaise viSayasukha kA bhoga karate haiM una sabakA varNana isameM kiyA gayA hai| pazcAt vahA~ se cyuta hokara ve jisa prakAra saMyama dhAraNakara antakriyA kareMge usa sabakA varNana hai| isa navama aGga meM eka zrRtaskandha, dasa adhyayana, tIna varga, daza uddezanakAla, daza samuddezanakAla aura saMkhyAta lAkha pada haiM / zeSa vAcanAdi kA kathana AcArAGgavat hai / 3. nandIsUtra meM - isameM anuttaraupapAtikoM ke nagarAdi kA varNana hai| 1 zrutaskandha, 1. sthAnAGgasUtra 10.114. 2. samavA0 sUtra 542-545. 3. nandIsUtra 54.

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72 DA0 sudarzana lAla jaina 3 varga, 3 uddezanakAla, 3 samuddezanakAla tathA saMkhyAta sahasra pada haiN| zeSa vAcanAdi kA kathana AcArAGgavat hai| 4. vidhimArgaprapA meM'-isameM 1 zrutaskandha ora 3 varga haiN| pratyeka varga meM kramazaH 10, 13 aura 10 adhyayana haiM / jAli Adi adhyayanoM ke nAma haiN| (kha) digambara granthoM meM 1. tatvArthavAtika meM-devoM kA upapAda janma hotA hai| vijaya, vaijayanta, jayanta, aparAjita aura sarvArthasiddhi ye pAMca anuttara devoM ke vimAna haiM / pratyeka tIrthaGkara ke tIrtha meM aneka prakAra ke dAruNa upasargoM ko sahanakara pUrvokta anuttara vimAnoM meM utpanna hone vAle 10-10 muniyoM kA isameM varNana hone se ise anuttaraupapAdika kahate haiN| mahAvIra ke tIrtha ke 10 anuttaraupapAtika haiM-RSidAsa, vAnya, sunakSatra, kArtika, nanda, nandana, zAlibhadra, abhaya, vAriSeNa aura cilAtaputra / athavA anuttaraupapAdikoM kI dazA, Ayu, vikriyA Adi kA isameM varNana hai| 2. dhavalA meM...-isameM 9244000 pada haiM, jinameM pratyeka tIrthaGkara ke tIrtha meM utpanna hone vAle 10-10 anuttaropapAdikoM kA varNana hai| mahAvIra ke tIrtha meM utpanna hone vAle 10 anuttarIpapAdikoM ke nAma 'uktaM ca tattvArthabhASye' kahakara tattvArthabhASyAnusAra die haiN| 3. jayadhavalA meM isameM caubosa tIrthaMkaroM ke tIrtha meM cAra prakAra ke dAruNa upasarga sahanakara anuttara vimAna ko prApta hue 10-10 munivaroM kA varNana hai| 4. aGgaprajJapti meM-isameM 9244000 padoM ke dvArA pratyeka tIrthaMkara ke tIrtha meM utpanna 10-10 anuttaropapAdikoM kA varNana hai / vardhamAna tIrthaMkara ke tIrtha ke 10 anuttaraupapAdika muni haiMRjudAsa, zAlibhadra, sunakSatra, abhaya, dhanya, vAriSeNa, nandana, nanda, cilAtaputra aura kArtikeya / (ga) vartamAna rUpa upapAda janma vAle deva aupapAtika kahalAte haiN| bijaya, vaijayanta, jayanta, aparAjita aura sarvArthasiddhi ke vaimAnika deva anuttara (zreSTha) kahalAte haiN| ataH jo upapAda janma se anuttaroM meM utpanna hote haiM, unheM anuttaropapAtika kahate haiN| isa taraha isameM anuttaroM meM utpanna hone vAle manuSyoM kI dazA kA varNana haiN| isake tIna varga haiM jinameM 33 adhyayana haiM prathama varga-jAli, mayAli, upajAli, puruSasena, vAriSeNa, dIrghadanta, laSTadanta, vehalla, vehAyasa aura abhayakumAra se sambandhita 10 adhyayana haiN| dvitIya varga-dIrghasena, mahAsena, laSTadanta, gaDhadanta, zuddhadanta, halla, druma, drumasena, mahAdrumasena, siMha, siMhasena, mahAsiMhasena aura puSpasena se sambandhita 13 adhyayana haiM / tRtIya varga-dhanyakumAra, sunakSatrakumAra, RSidAsa, pellaka, rAmaputra, candrika, pRSTimAtRka, peDhAlaputra, poTTilla aura vehalla se sambandhita 10 adhyayana haiN| 1. vidhimArgaprapA, pR0 56. 2. tattvArtha0 1.20, pR0 73. 3. dhavalA 1.1.2, pR0 104-105 / 4. jayadhavalA gAthA 1, pR0 119 / aGgaprajJapti gAthA 52-55, pR0 267-268 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana (gha) tulanAtmaka vivaraNa digambara ullekhoM se jJAta hotA hai ki yaha grantha bhI antakRta-dazA kI taraha 24 tIrthaMkaroM ke tIrtha meM hone vAle 10-10 anuttaropapAdikoM kA varNana karatA hai / bhagavAn mahAvIra ke kAla ke jina 10 anuttaropapAdikoM ke nAmoM kA ullekha digambara granthoM meM milatA hai unameM se 5 nAma sthAnAGga meM zabdazaH milate haiN| sthAnAGga aura samavAyAGga meM isake 10 adhyayanoM kA ullekha hai| sthAnAGga meM nAma ginAe haiM aura samavAyAGga meM nhiiN| isake atirikta samavAyAGga meM tIna vargoM kA bhI ullekha hai parantu uddezana aura samuddezana kAla 10 hI batalAyA hai jo cintya hai / nandI meM adhyayanoM kA ullekha hI nahIM hai usameM tIna varga aura tIna uddezana kAlAdi kA hI kathana hai| vidhimArgaprapA meM tIna vargoM ke sAtha usake 33 adhyayanoM kA bhI nirdeza hai jinakA vartamAna Agama ke sAtha sAmya hai| vartamAna grantha meM kevala 3 nAma aise haiM jo sthAnAGga aura diga0 granthoM meM eka sAtha ukta haiN| pada saMkhyA, samavAyAGga, nandI aura diga0 granthoM meM bhinna-bhinna hai| jJAtAdharmakathA kI taraha isameM upodghAta bhI hai| ina saba kAraNoM se yaha paravartI racanA siddha hotI hai / 10-praznavyAkaraNa (ka) zvetAmbara granthoM meM 1. sthAnAGga meM'-isameM 10 adhyayana haiM-upamA, saMkhyA, RSibhASita, AcAryabhASita, mahAvIrabhASita, kSaumikaprazna, komalaprazna, Adarzaprazna, aMguSThaprazna aura bAhuprazna / 2. samavAyAGga meM-isameM 108 prazna, 108 aprazna, 108 praznAprazna, vidyAtizaya tathA nAga-suparNoM ke sAtha divyasaMvAda haiN| svasamaya-parasamaya ke prajJApaka pratyeka buddhoM ke vividha arthoM vAlI bhASAoM ke dvArA kathita vacanoM kA, AcAryabhASitoM kA, vIramaharSiyoM ke subhASitoM kA, Adarza (darpaNa), aMguSTha, bAhu, asi, maNi, kSauma (vastra) aura Aditya (sUrya)-bhASitoM kA, abudhajanoM ko prabodhita karane vAle pratyakSa pratItikAraka praznoM ke vividha guNa aura mahAn arthavAle jinavarapraNIta uttaroM kA isameM varNana hai| ___aGgoM ke krama meM yaha 10vA~ aGga hai / isameM 1 zrutaskandha, 45 uddezanakAla, 45 samuddezanakAla aura saMkhyAta lAkha pada haiM / zeSa vAcanAdi kA kathana AcArAGgavat hai / 3. nandIsUtra meM- isameM 108 prazna, 108 aprazna, 108 praznAprazna haiN| jaise-aMguSThaprazna, bAhuprazna, Adarzaprazna, anya vicitra vidyAtizaya tathA nAga-suparNoM ke sAtha divya saMvAda / zrutaskandha-saMkhyA Adi kA kathana samavAyAGgavat hI batalAyA hai parantu yahA~ 45 adhyayana aura saMkhyAt sahasrapadasaMkhyA batalAI hai| 1. sthAnAGgasUtra 10.116 / 2. samavA0 sUtra 546-549 / 3. nandIsUtra 55 /

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DA0 sudarzana lAla jaina 4. vidhimArgaprapA meM'-isameM 1 zrutaskandha hai| isake 10 adhyAyoM ke kramazaH nAma haiM-hiMsAdvAra, mRSAvAdadvAra, stenitadvAra, maithunadvAra, parigrahadvAra, ahiMsAdvAra, satyadvAra, astenitadvAra, brahmacaryadvAra aura aparigrahadvAra / yahA~ koI 5-5 adhyayanoM ke do zrutaskandha bhI batalAte haiN| (kha) digambara granthoM meM 1. tattvArthavAtika meM 2-- "praznAnAM vyAkaraNaM prshnvyaakrnnm"| isameM yukti aura nayoM ke dvArA aneka AkSepa aura vikSeparUpa praznoM ke uttara haiM jinameM sabhI laukika aura vaidika arthoM kA nirNaya kiyA gayA hai| 2. dhavalA meM-isameM 9316000 pada haiM jinameM AkSepiNI (tattvanirUpikA) vikSepaNI, (svasamayasthApikA), saMvedanI (dharmaphalanirUpikA) aura nivedanI (vairAgyajanikA) ina cAra prakAra kI kathAoM kA varNana hai| AkSepiNI Adi kathAoM kA svarUpa tathA kauna kisa prakAra kI kathA kA adhikArI hai ? isakA bhI yahA~ ullekha kiyA gayA hai| anta meM prazna ke anusAra hata, naSTa, muSTi, cintA, lAbha, alAbha, sukha, duHkha, jIvita, maraNa, jaya, parAjaya, nAma, dravya, Ayu aura saMkhyA kA bhI prarUpaNa hai| 3. jayadhavalA meM --padasaMkhyA ko chor3akara zeSa kathana prAyaH dhavalAvat hai / 4. aGgaprajJapti meM - isakA vivecana dhavalAvata hai| (ga) vartamAna rUpa isameM pAMca AsravadvAra aura pAMca saMvaradvArarUpa 10 adhyayana haiM jinameM kramazaH hiMsA, jhUTha, adattAdAna, abrahmacarya, parigraha, ahiMsA, satya, adattAgrahaNa, brahmacarya aura aparigraha kA varNana hai / upodghAta jJAtAdharmakathA kI hI taraha hai / isameM praznoM ke vyAkaraNa ( uttara ) nahIM haiM / (gha) tulanAtmaka vivaraNa upalabdha Agama sarvathA navIna racanA hai kyoMki isameM na to grantha ke nAmAnusAra praznottara zailI hai aura na upalabdha prAcIna ullekhoM se koI sAmya hai| vartamAna racanA kevala vidhimArgaprapA ke vaktavya se mela rakhatI hai| vidhimArgaprapA bahuta bAda kI racanA hai jo upalabdha Agama ko dRSTi meM rakhakara likhI gaI hai anyathA yahA~ nandI ko AdhAra honA cAhie thaa| sthAnAGga meM jina 10 adhyayanoM kA ullekha hai unase vartamAna 10 adhyayanoM kA dUra taka koI sAmya nahIM hai| nandI aura samavAyAGga meM jina vidyAtizayoM kA ullekha hai ve bhI nahIM haiN| isa sandarbha meM vRttikAra abhayadeva kA yaha kathana ki "anadhikArI camatkArI-vidyAtizayoM kA prayoga na kreN| ataH unheM haTA diyA gayA hai", samucita nahIM hai kyoMki kucha to avazeSa avazya milate / upodghAta bhI ise nUtana racanA siddha karatA hai| 1. vidhimArgaprapA, pR0 56 / 2. tattvArtha 1.20, pR0 73-74 / 3. dhavalA 1.1.2, pR0 105-108 / 4. jayadhavalA gAthA 1, pR0 119 / 5. aGgaprajJapti gAthA 56-67, pR0 268-270 /

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana 75 sthAnAGga meM 10 adhyayana ginAe haiM aura nandI meM 45 adhyayana | samavAyAGga meM adhyayanoM kA ullekha to nahIM hai parantu usake 45 uddezana aura samuddezana kAla batalAe haiM jisase isake 45 adhyayanoM kI kalpanA ko jA sakatI hai| samavAyAGga ke 54.292veM samavAya meM kahA hai ki bhagavAn mahAvIra ne eka dina meM eka Asana se baiThe hue 54 praznoM ke uttara rUpa vyAkhyAna die / yahA~ kathita 54 saMkhyA cintya hai| samavAyAGga, nandI aura digambara granthoM meM pada-saMkhyA bhinna-bhinna hai| diga0 granthoM ke ullekhoM se jJAta hotA hai ki isameM AkSepa-vikSepa ke janaka praznoM ke uttara the tathA laukika evaM vaidika zabdoM kA nayAnusAra zabdArtha-nirNaya thA / sthAnAGga meM kathita kSaumika prazna Adi se bhI isakI puSTi hotI hai| sambhavataH isake RSibhASita, AcAryabhASita aura mahAvIrabhASita aMza svatantra grantha ke rUpa meM prasiddha haiN| 11-vipAkasUtra (ka) zvetAmbara granthoM meM 1. sthAnAGga meM'-karmavipAka ke 10 adhyayana haiM-mRgAputra, gotrAsa, aNDa, zakaTa, brAhmaNa, nandiSeNa, zaurika, udumbara, sahasroddAha, Amaraka aura kumAralicchavI / 2. samavAyAga meM2-duSkRta aura sukRta karmoM ke phaloM kA varNana hone se yaha do prakAra kA hai-duHkhavipAka aura sukhavipAka / pratyeka ke 10-10 adhyayana haiN| duHkhavipAka meM duSkRtoM ke nagarAdi kA varNana hai tathA sukhavipAka meM sukRtoM ke nagarAdi kA varNana hai / prANAtipAta, asatyavacana Adi pApa karmoM se narakAdi gatiprAptirUpa duHkhavipAka hotA hai| zIla, saMyama Adi zubha bhAvoM se devAdigati-prApti ( paramparayA mokSa-prApti ) rUpa sukhavipAka hotA hai| ye donoM vipAka saMvega meM kAraNa haiN| aGgoM ke krama meM yaha gyArahavAM aGga hai| isameM 20 adhyayana, 20 uddezanakAla, 20 samuddezanakAla aura saMkhyAta lAkha pada haiN| zeSa vAcanAdi kA kathana AcArAGgavat hai / 3. nandIsUtra meM--prAyaH samavAyAGgavat kathana hai| isameM do zrutaskandha tathA saMkhyAta-sahasra pada kahe haiN| 4. vidhimArgaprapA meM - isameM do zrutaskandha haiM / prathama duHkhavipAka zrutaskandha meM 10 adhyayana haiM-mRgAputra, ujjhitaka, abhagnasena, zakaTa, bRhaspatidatta, nandivardhana, uMbaridatta, zaurikadatta, devadattA aura aMju / dvitIya sukhavipAka zrutaskandha ke 10 adhyayana haiM-subAhu, bhadranandi, sujAta, suvAsava, jinadAsa, dhanapati, mahAbala, bhadranandi, mahAcandra aura varadatta / 1. sthAnAGgasUtra 10.111 / 2. samavAyAGgasUtra 550-556 / 3 nandIsUtra 56 / 4. vidhimArgaprapA pR0 56 /

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DA0 sudarzana lAla jaina (kha) digambara granthoM meM 1. tattvArthavArtika meM'-isameM puNya aura pApa karmoM ke phala ( vipAka ) kA vicAra kiyA gayA hai| 2. dhavalA meM-isameM 18400000 pada haiM jinameM puNya aura pApa karmoM ke vipAka (phala) kA varNana hai| 3. jayaghavalA meM 3-isameM dravya, kSetra, kAla aura bhAva kA Azraya lekara zubhAzubha karmoM ke vipAka kA varNana hai| 4. aGgaprajJapti meM-dhavalA-jayadhavalAvat kathana hai / (ga) vartamAnarUpa isameM jJAtAdharmakathAvat upodghAta hai / vipAka kA artha hai "karmaphala" / yahA~ indrabhUti gautama saMsAra ke prANiyoM ko duHkhI dekhakara bhagavAn mahAvIra se usakA kAraNa pUchate haiM / bhagavAn mahAvIra pAparUpa aura pUNyarUpa karmoM ke phaloM kA kathana karake dharmopadeza dete haiN| isameM do zrutaskandha haiM(1) duHkhavipAka-isameM 10 adhyayana haiM jinameM kramazaH magAtra, ujjhitaka (kAmadhvajA), abhagnasena ( cora ), zakaTa, bahaspatidatta ( purohitapUtra ). nandivardhana, umbaradatta ( vaidya ), zorika (soriyadatta machalImAra ), devadattA aura aMju kI kathAeM haiN| inameM pApa karmoM ke pariNAmoM kA kathana hai| (2) sukhavipAka-isameM 10 adhyayana haiM jinameM kramazaH subAhukumAra, bhadranandI, sujAtakumAra, suvAsavakumAra, jinadAsa, dhanapati, mahAbala, bhadranandI, mahAcandra aura varadattakumAra kI kathAe~ haiM / inameM puNyakarmoM ke pariNAmoM kA kathana hai / yahA~ itanA vizeSa hai ki duHkhavipAka meM asatyabhASI aura mahAparigrahI kI tathA sukhavipAka meM satyabhASo aura alpaparigrahI kI kathAyeM nahIM haiM jo cintya haiM / (gha) tulanAtmaka vivaraNa -- diga0 aura zve. donoM ke ullekhoM se itanA to nizcita hai ki isameM karmoM ke duHkhavipAka aura sukhavipAka kA vivecana rahA hai| yadyapi isameM karmoM ke duHkhavipAka aura sukhavipAka kA hI vivecana hai parantu isakI mUlarUpatA cintya hai / samavAyAGga, nandI aura vidhimArgaprapA ke anusAra adhyayanoM kI to saMgati baiTha jAtI hai parantu samavAyAGga meM isake do zrutaskandhoM kA ullekha nahIM hai| sthAnAGga meM 10 adhyayana hI batalAe haiN| yadyapi vahA~ kevala karmavipAka zabda kA prayoga hai, parantu vaha sambhavataH sampUrNa vipAkasUtra kA pratinidhi hai anyathA duHkhavipAka aura sukhavipAka ke 10-10 adhyayana pRthaka-pRthak ginAe jAte / vartamAna duHkhavipAka ke adhyayanoM ke sAtha sthA 1. tattvArtha0 1.20, pR0 74 / 2. dhavalA 1.1.2, pR0 108 / 3. jayadhavalA gAthA 1, pR0 120 / 4. aGgaprajJapti gAthA 68-69, pR0 270-271 /

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aGga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana nAGgo 10 adhyayanoM kA pUrNa sAmya nahIM hai / samavAyAGga ke 55veM samavAya meM kahA hai- "bhagavAn mahAvIra antima rAtri meM puNyaphala - vipAka vAle 55 aura pApaphala vipAkavAle 55 adhyayanoM kA pratipAdana karake siddha, buddha mukta ho gae / " isa kathana se prakRta grantha-yojanA saMgata nahIM baiThatI hai / upodghAta bhI isakI paravartitA kA sUcaka hai | 12 - dRSTivAda zvetAmbara granthoM meM 1. sthAnAMga meM - isake 4 bheda ginAe haiM- parikarma, sUtra, pUrvagata aura anuyoga / ' dRSTivAda ke 10 nAmoM kA bhI ullekha hai--- dRSTivAda, hetuvAda, bhUtavAda, taccavAda ( tattvavAda yA tathyavAda ), samyagvAda, dharmavAda, bhASAvicaya (bhASAvijaya), pUrvagata, anuyogagata aura sarvaprANabhUta jIvasattvasukhAvaha / isake atirikta utpAdapUrva kI 10 vastu aura AstinAstipravAda pUrva kI 10 cUlAvastu kA ullekha hai parantu nAma nahIM ginAe haiM / 2 dravyAnuyoga ke 10 prakAra ginAe haiM- dravyAnuyoga, mAtRkA - nuyoga, ekAthi kAnuyoga, karaNAnuyoga, arpitAnapitAnuyoga, bhAvitAbhAvitAnuyoga, bAhyAbAhyAnuyoga, zAzvatAzAzvatAnuyoga, tathAjJAnAnuyoga aura atathAjJAnAnuyoga / ariSTanemI ke samaya ke catudaza pUrvavettA muniyoM kI saMkhyA 400 batalAI hai / " 2. samavAyAGga meM dRSTivAda meM saba bhAvoM kI prarUpaNA kI jAtI hai / saMkSepa se vaha 5 prakAra kA hai - parikarma, sUtra, pUrvagata, anuyoga aura cUlikA / (a) parikarma 7 prakAra kA hai - siddhazreNikA, manuSyazreNikA, pRSTazreNikA, avagAhanazreNikA, upasaMpadya zreNikA, viprajahatzreNikA aura cyutAcyutazreNikA / (1) siddhazreNikA ke 14 bheda haiMmAtRkApada, ekArtha kapada, arthapada, pAThapada, AkAzapada, ketubhUta, rAzibaddha, eka guNa, dviguNa, triguNa, ketubhUta pratigraha, saMsArapratigraha, nandyAvarta aura siddhabaddhA / (2) manuSya zreNikA parikarma ke 11 bheda haiM- mAtRkApada se lekara pUrvokta nandyAvarta taka tathA manuSyabaddha / ( 3-7) pRSTa zreNikA parikarma se lekara zeSa sabhI parikarma - inake 11-11 bheda haiM / mUla meM inake bheda nahIM ginAe haiM, parantu nandI meM bhedoM ko ginAyA gayA hai / sambhavataH samavAyAGga ke anusAra inake bheda manuSya zreNikA parikarmavat baneMge, antima bheda kevala badalatA jAyegA / pUrvokta sAtoM parikarma svasAmayika (jenamatAnusArI) haiM, sAta AjIvikA matAnusArI haiM, chaH parikarma catuSkanayavAloM ke haiM aura sAta trairAzika 1. sthAnAGgasUtra 4.131 // 2. vahI, 10.92 / 3. vahI 10.67-68 / 77 4. vahI, 10.47 / 5. vahIM, 4.647 / 6. samavA0 sUtra 557-570. 7. samavAyAGga ke 46 veM samavAya meM dRSTivAda ke 46 mAtRkApadoM kA ullekha hai parantu unake nAma nahIM ginAe haiM /

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78 DA0 sudarzana lAla jaina matAnusArI haiN| isa prakAra ye sAtoM parikarma pUrvApara bhedoM kI apekSA 83 (14 + 14 + 11 + 11 + 11+11 + 11) hote haiN| (A) sUtra-ye 88 hote haiN| jaise-Rjuka, pariNatApariNata, bahubhaMgika, vijayacaryA, anantara, parampara, samAna, saMjUha (saMyUtha), saMbhinna, ahAccaya, sauvastika, nandyAvarta, bahula, pRSTApRSTa, vyAvRtta, evaMbhUta, dvayAvarta, vartamAnAtmaka, samabhirUDha, sarvatobhadra, paNAma (paNNAsa) aura duSpratigraha / ye 22 sUtra svasamayasUtraparipATI meM chinnacchedanayika haiN| ye hI 22 sUtra AjIvikA sUtra paripATI se acchinnacchedanayika haiN| ye hI 22 sUtra trairAzika sUtra paripATI se trikanayika haiM aura ye hI 22 sUtra svasamaya sUtra paripATI se catuSkanayika haiN| isa taraha kula milAkara 22 x 4 = 88 bheda sUtra ke haiN| (i) pUrvagata-isake 14 prakAra haiM-1. utpAdapUrva, 2. agrAyaNoyapUrva, 3. vIryapravAdapUrva, 4. astinAstipUrva, 5. jJAnapravAdapUrva, 6. satyapravAdapUrva, 7. AtmapravAdapUrva, 8. karmapravAdapUrva, 9. pratyAkhyAnapravAdapUrva, 10. vidyAnupravAdapUrva, 11. abandhyapUrva, 12. prANAyupUrva, 13. kriyAvizAlapUrva aura 14. lokabindusArapUrva / pUrvo kI vastue~ aura cUlikAyeM nimna prakAra haiM pUrva kramAGka zve0 vastu diga0 vastu zve0 cUlikA diga0 cUlikA m lh sh x m m m 22222222222 m m h h h h h noTa-prathama 4 pUrvo kI hI zve0 meM cUlikAe~ mAnI gaI haiM, zeSa kI nhiiN| diga0 meM aisA koI ullekha nahIM hai| (I) anuyoga-yaha do prakAra kA hai-(ka) mUlaprathamAnuyoga-isameM arhatoM ke pUrvabhava, devaloka gamana, devAyu, cyavana, janma, janmAbhiSeka, rAjyavarazrI, zivikA, pravrajyA, tapa, bhakta (AhAra) kevalajJAnotpatti, varNa, tIrthapravartana, saMhanana, saMsthAna zarIrauccatA, Ayu, ziSyagaNa, gaNadhara, AryA, pravartinI, caturvidha saMgha-parimANa, kevalijina, manaHparyayajJAnI, avadhijJAnI, samyak

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana . zrutajJAnI, vAdI, anuttaravimAnoM meM utpanna hone vAle sAdha, siddha, pAdapopagata, jo jahA~ jitane bhaktoM kA chedanakara uttama munivara antakRta hue, tamoraja se vipramukta hue, anuttarasiddhipatha ko prApta hue, ina mahApuruSoM kA tathA isI prakAra ke anya bhAva mUla-prathamAnuyoga meM kahe gae haiN| (kha) gaMDikAnuyoga-yaha aneka prakAra kA hai| jaise-kulakaragaMDikA, tIrthaMkaragaMDikA, gaNadharagaMDikA, cakravartIgaMDikA, dazAragaMDikA, baladevagaMDikA, vAsudevagaMDikA, harivaMzagaMDikA, bhadrabAhugaMDikA, tapaHkarmagaMDikA, citrAntaragaMDikA, utsarpiNIgaMDikA, avasapiNIgaMDikA, devamanuSyatiryaJca aura naraka gati meM gamana, vividha yoniyoM meM parivartanAnuyoga ityAdi gaMDikAe~ isa gaMDikAnuyoga meM kahI jAtI haiN| (u) cUlikA-Adi ke cAra pUrvo kI hI (pUrvokta) cUlikAyeM haiM, zeSa pUNe kI nahIM, yahI cUlikA hai| aGgoM ke krama meM yaha 12vA~ aGga hai| isameM eka zrutaskandha, caudaha pUrva, saMkhyAta vastu, saMkhyAta cUlAvastu, saMkhyAta prAmRta, prAbhRta-prAbhUta, prAbhRtika, prAbhUta-prAbhatika haiN| pada saMkhyA saMkhyAta lAkha hai| zeSa vacanAdi kA kathana AcArAGgavat hai| 3. nandIsUtra meM'-dRSTivAda meM sarvabhAvaprarUpaNA hai| nandI meM prAyaH samavAyAGga kI taraha hI dRSTivAda kI samagra viSayavastu batalAI gaI hai| kahIM-kahIM krama aura nAma meM yatkicit parivartana dRSTigocara hotA hai| yahA~ pRSTazreNikA Adi parikarmoM ke bheda ginAe haiM jabaki samavAyAGga meM nahIM haiN| jaise-tRtIya pRSTazreNikA parikarma-isake 11 bheda haiM-pRthagAkAzapada, ketubhUta, rAzibaddha, ekaguNa, dviguNa, triguNa, ketubhUta, pratigraha, saMsAra-pratigraha, nandAvarta aura pRSTAvata / yahA~ ketubhUta do bAra AyA hai| caturtha avagAr3hazreNikA (avagAhanazreNikA) parikarma-pRthagAkAzapadAdi daza tathA ogADhAvatta / paMcama se saptama parikarma ke prathama 10 bheda pUrvavat hoMge tathA aMtima svanAmayakta hogaa| jaise kramazaH-upasaMpAdanAvarta, viprajahadAvarta, cyutaa'cyutaavrt| isa taraha samavAyAGga ke bhedoM se kucha antara hai / dRSTivAda kI padasaMkhyA yahA~ saMkhyAta sahasra batalAI hai| 4. vidhimArgaprapA meM-dRSTivAda ko ucchinna batalAkara yahA~ kucha bhI kathana nahIM kiyA hai / (kha) digambara granthoM meM 1. tattvArthavAttika meM-dRSTivAda meM 363 jenetara dRSTiyoM (kuvAdiyoM) kA nirUpaNa karake jainadaSTi se unakA khaNDana kiyA gayA hai / kautkala, kANeviddhi, kauzika, harismazru, mAMchapika, romaza, hArIta, muNDa, AzvalAyana Adi kriyAvAdiyoM ke 180 bheda haiM / marIcikumAra, kapila, ulUka, gArgya, vyAghrabhUti, vAdvali, mAThara, maudgalAyana Adi akriyAvAdiyoM ke 84 bheda haiN| sAkalya, vAlkala, kuthumi, sAtyamugra, nArAyaNa, kaTha, mAdhyandina, mauda, paippalAda, bAdarAyaNa, ambaSThi, kRdauvikAyana, vasu, jaimini Adi ajJAnavAdiyoM ke 67 bheda haiM / vaziSTha, parAzara, jatukaNi, vAlmIki, raumaharSiNi, satyadatta, vyAsa, elAputra, aupamanyava, indradatta, ayasthuNa Adi vainayikoM ke 32 bheda haiN| kula milAkara 363 matavAda haiN| 1. nandI sutra 57 / 2. vidhimArgaprapA pR0 56 / 3. tattvArtha0 1.20, pR0 74 /

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DA0 sudarzana lAla jaina dRSTivAda ke 5 bheda haiM-parikarma, sUtra, prathamAnuyoga, pUrvagata aura cUlikA / ina 5 bhedoM meM se kevala pUrvagata ke utpAdapUrva Adi 14 bhedoM kA tattvArthavArtika meM vivecana hai, zeSa kA nahIM, jo saMkSepa se nimna prakAra hai(1) utpAdapUrva-kAla, pudgala, jIva Adi dravyoM kA jaba jahA~ aura jisa paryAya se utpAda hotA hai, usakA varNana hai| (2) agrAyaNI pUrva-kriyAvAdiyoM kI prakriyA aura aGgAdi ke sva-samayaviSaya kA varNana hai| (3) vIryapravAda pUrva-chadmastha aura kevalI kI zakti, surendra aura daityendra kI RddhiyAM, narendra, 'cakravartI aura baladeva kI sAmarthya tathA dravyoM ke lakSaNa haiM / (4) astinAstipravAda pUrva-pAMca astikAyoM kA artha tathA nayoM kA aneka paryAyoM ke dvArA "asti-nAsti' kA vicAra / athavA chahoM dravyoM kA bhAvAbhAva-vidhi se, sva-para paryAya se, arpita-anarpitavidhi se vivecana hai| (5) jJAnapravAda pUrva-pA~coM jJAnoM tathA indriyoM kA vivecana hai / (6) satyapravAda pUrva-vacanagupti, vacanasaMskAra ke kAraNa, vacanaprayoga, bAraha prakAra kI bhASAyeM, dasa prakAra ke satya tathA vaktA ke prakAroM kA varNana hai| (7) AtmapravAda pUrva--AtmA ke astitva, nAstitva, nityatva, anityatva, kartRtva, bhoktRtva Adi dharmoM kA tathA chaH prakAra ke jIvoM ke bhedoM kA sayuktika vivecana hai| (8) karmapravAda pUrva karmoM kI bandha, udaya, upazama Adi dazAoM kA tathA unakI sthiti Adi kA varNana hai| (9) pratyAkhyAnapravAda pUrva-vrata, niyama, pratikramaNa, pratilekhana, tapa, kalpopasarga, AcAra, pratimA Adi kA tathA munitva meM kAraNa, dravyoM ke tyAga, Adi kA varNana hai| (10) vidyAnuvAda pUrva-samasta vidyAe~ ( aMgaSThaprasenA Adi 700 alpavidyAe~ aura mahArohiNI Adi 500 mahAvidyAe~ ), antarikSa Adi ATha mahA nimitta, unakA viSaya, loka ( rajjurAzi vidhi, kSetra, zreNI, lokapratiSThA), samudghAta Adi kA vivecana hai / (11) kalyANanAmadheya pUrva-ravi, candramA, graha, nakSatra aura tArAgaNoM kA gamana, zakuna vyavahAra, ahaMta, baladeva, vAsudeva, cakravartI Adi ke garbhAvataraNa Adi -mahAkalyANakoM kA varNana hai| (12) prANAvAya pUrva-kAyacikitsA, aSTAGga Ayurveda, bhUtikarma, jAGguliprakrama (indrajAla), prANApAna-vibhAga kA varNana hai / (13) kriyAvizAla pUrva-lekha, 72 kalAyeM, 64 striyoM ke guNa, zilpa, kAvya guNa, doSa, kriyA, chandovicitikriyA aura kriyAphalabhoktA kA vivecana hai| (14) lokabindusAra pUrva-ATha vyavahAra, cAra bIja, parikarma, rAzi (gaNita) tathA samasta zruta sampatti kA varNana hai|

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana - 81 2. dhavalA meM'-aneka dRSTiyoM kA varNana hone se "dRSTivAda" yaha guNa nAma hai| akSara, pada-saMghAta, pratipatti aura anuyogadvAra kI apekSA yaha saMkhyAt saMkhyA pramANa hai aura artha kI apekSA ananta saMkhyA pramANa hai / isameM tadubhaya-vaktavyatA hai| isameM kautkala, kaNTheviddhi, kauzika harizmazru mAMdhapika, romaza, hArIta, muNDa, AzvalAyana Adi kriyAvAdiyoM ke 180 matoM kA; marIci, kapila, ulUka, gArya, vyAghrabhUti, vAdvali, mAThara, maudgalAyana Adi akriyAvAdiyoM ke 84 matoM kA; zAkalya, valkala, kuthumi, sAtyamuni, nArAyaNa, kaNva, mAdhyandina, moda, paippalAda, vAdarAyaNa, sveSTakRta, aitikAyana, vasu, jaiminI Adi ajJAnavAdiyoM ke 67 matoM kA; vaziSTha, pArAzara, jatukarNa, vAlmIki, romaharSaNI, satyadatta, vyAsa, elAputra, aupamanyu, aindradatta, ayasthUNa Adi vainayikavAdiyoM ke 32 matoM kA varNana tathA unakA nirAkaraNa hai| kula milAkara 363 matoM kA varNana hai| dRSTivAda ke 5 adhikAra haiM--parikarma, sUtra, prathamAnuyoga, pUrvagata aura cuulikaa|| parikarma-parikama ke 5 bheda haiM- candraprajJapti, sUryaprajJapti, jambUdIpaprajJapti, dvIpasAgaraprajJapti aura vyAkhyAprajJapti / (1) candraprajJapti meM candramA ko Ayu, parivAra, Rddhi, gati aura bimba kI U~cAI kA varNana hai| (2) sUryaprajJapti meM sUrya kI Ayu, bhoga, upabhoga, parivAra, Rddhi, gati, bimba kI U~cAI, dina, kiraNa aura prakAza kA varNana hai| (3) jambUdvIpaprajJapti meM jambUdvIpastha bhogabhUmi aura karmabhUmi ke manuSyoM, tiryaJcoM, parvata, draha, nadI, bedikA, varSa, AvAsa aura akRtrima jinAlayoM kA varNana hai| (4) dvIpasAgaraprajJapti meM uddhArapalya se dvIpa aura sAgara ke pramANa kA dvIpa-sAgarAntargata anya padArthoM kA varNana hai| (5) vyAkhyAprajJapti meM rUpI ajIvadravya (pudgala), arUpI ajIvadravya ( dharma, adharma, AkAza aura kAla ), bhavyasiddha aura abhavyasiddha jIvoM kA varNana hai / inake padoM kA pRthak-pRthak padapramANa bhI batAyA gayA hai| satra-isameM 88 lAkha padoM ke dvArA jIva abandhaka hI hai, alepaka hI hai, akrtA hI hai, abhoktA hI haM, nirguNa hI hai, sarvagata hI hai aNupramANa hI hai, nAstisvarUpa hI hai, atisvarUpa hI hai, pRthivI Adi pA~ca bhUtoM ke samudAyarUpa se utpanna hotA hai, cetanA-rahita hai, jJAna ke binA bhI sacetana hai, nitya hI hai, anitya hI hai, ityAdi rUpa se AtmA kA pUrvapakSa ke rUpa meM] varNana hai| trairAzikavAda, niyativAda, vijJAnavAda, zabdavAda, pradhAnavAda, dravyavAda aura puruSavAda kA bhI varNana hai| 'kahA bhI hai' ke dvArA eka gAthA uddhRta hai--- 'sUtra ke 88 adhikAroM meM se kevala cAra adhikAroM kA arthanirdeza milatA hai----abandhaka, trairAzikavAda, niyativAda aura svasamaya / 2 prathamAnayoga-isameM 5 hajAra padoM ke dvArA purANoM kA varNana kiyA gayA hai| kahA bhI haijinavaMza aura rAjavaMza se sambandhita 12 purANoM kA varNana hai / jaise-arhantoM (tIrthaGkaroM), cakravatiyoM, vidyAdharoM, vAsUdevoM (nArAyaNoM-pratinArAyaNoM), cAraNoM, prajJAzramaNoM, kuruvaMza, harivaMza, ikSvAkuvaMza, kAzyapavaMza, vAdiyavaMza aura nAthavaMza / 1. dhavalA 1.1.2, pR0 108-123 / 2. dhavalA 1.1.2, 10 113 / i

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82 DA0 sudarzana lAla jaina pUrvagata-95 karoDa 50 lAkha aura 5 padoM meM utpAda, vyaya aura dhrauvya Adi kA varNana hai| utpAda pUrva Adi 14 pUrvI kI viSayavastu kA varNana prAyaH tattvArthavArtika se milatA hai parantu yahA~ vistAra se kathana hai tathA padAdi kI saMkhyA kA bhI ullekha hai / cUlikA-jalagatA, sthalagatA, mAyAgatA, rUpagatA aura AkAzagatA ke bheda se cUlikA ke 5 bheda haiN| (1) jalagatA meM jalagamana aura jalastambhana ke kAraNabhUta mantra, tantra aura tapazcaryA Adi kA varNana hai| (2) sthalagatA meM bhUmigamana ke kAraNabhUta mantra, tantra aura tapazcaryA Adi kA varNana hai| vAstuvidyA aura bhUmisambandhI zubhAzubha kAraNoM kA bhI varNana hai| (3) mAyAgatA meM indrajAla Adi kA varNana hai| (4) rUpagatA meM siMha, ghor3A, hariNa Adi ke AkArarUpa se pariNamana karane ke kAraNabhUta mantra, tantra aura tapazcaryA kA varNana hai| citrakarma, kASTha, lepyakarma, lenakarma Adi ke lakSaNoM kA bhI varNana hai| (5) AkAzagatA meM AkAzagamana ke kAraNabhUta mantra, tantra aura tapazcaraNa kA varNana hai| sabhI cUlikAoM kA pada-pramANa 2098920045 = 104946000 hai| 3. jayadhavalA meM'-dRSTivAda nAma ke 12veM aGgapraviSTa meM 5 arthAdhikAra haiM-parikarma, sUtra, prathamAnuyoga, pUrvagata aura cuulikaa| parikarma ke 5 arthAdhikAra haiM-candraprajJapti, sUryaprajJapti, jambUdvIpaprajJapti, dvIpasAgaraprajJapti aura vyAkhyAprajJapti / sUtra meM 88 arthAdhikAra haiM parantu unake nAma jJAta nahIM haiM kyoMki vartamAna meM unake viziSTa upadeza kA abhAva hai| prathamAnuyoga meM 24 arthAdhikAra haiM kyoMki 24 tIrthaGkaroM ke purANoM meM sabhI purANoM kA antarbhAva ho jAtA hai| cUlikA meM 5 arthAdhikAra haiM-jalagatA, sthalagatA, mAyAgatA, rUpagatA aura aakaashgtaa|" pUrvagata ke 14 arthAdhikAra haiM-utpAdapUrva Adi dhavalAvat / pratyeka pUrva ke kramazaH 10, 14, 8, 18, 12, 12, 16, 20, 30, 15, 10, 10, 10, 10 vastue~ ( mahAdhikAra ) haiN| pratyeka vastu meM 20.20 prAbhUta (avAntara adhikAra) haiM aura pratyeka prAbhUta meM 24.24 anuyogadvAra haiN| pR0 23 para yaha likhA hai ki 14 vidyAsthAnoM ( 14 pUrvo) ke viSaya kA prarUpaNa jAnakara kara lenA caahie| parantu pRSTha 128-136 para inake viSaya kA prarUpaNa kiyA gayA hai jo prAyaH dhavalA se milatA hai / 4. aMgaprajJapti meM - isameM 363 mithyAvAdiyoM kI dRSTiyoM kA nirAkaraNa hone se ise dRSTivAda kahA gayA hai| padoM kI saMkhyA 1086856005 hai / dRSTivAda ke 5 prakAra haiM-parikarma, sUtra, pUrva, prathamAnuyoga aura cuulikaa| yadyapi yahA~ para pUrva ko prathamAnuyoga ke pahale likhA hai parantu viSaya-vivecana karate samaya pUrvo ke viSaya kA vivecana prathamAnuyoga ke bAda kiyA hai| isameM sUtra ke 88 lAkha pada kahe haiM tathA ise mithyAdRSTiyoM ke matoM kA vivecaka kahA hai| kAlavAda, IzvaravAda, niyativAda Adi ko nayavAda kahA hai / isakA AdhAra dhavalA aura jayadhavalA hai| 1. jayadhavalA gAthA ?, pR0 23, 120-138 / 2. vahI pR0 137 / 3. vistAra ke lie dekheM, vahI, pR. 126 / 4. vahI pR0 120-128 / 5. edesi codasavijjATANANaM visayaparUvaNA jANiya kAyavvA / --jayadhavalA gAthA 1, pR0 23 / 6. aMgaprajJapti gAthA,71-76 tathA Age bhI, pR0 271-304

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aGga AgamoM ke viSayavastu-sambandhI ullekhoM kA tulanAtmaka vivecana (ga ) vartamAna rUpa ___vartamAna meM yaha Agama anupalabdha hai| digambaroM ke anusAra dvitIya agrAyaNIpUrva ke cayanalabdhi nAmaka adhikAra ke caturtha pAhuDa nAmaka karma-prakRti ke AdhAra para SaTkhaNDAgama kI tathA paMcama jJAnapravAdapUrva ke 10veM vastu-adhikAra ke antargata tIsare pejjadosapAhuDa se kaSAyapAhuDa kI racanA huI haiM jina para kramazaH dhavalA aura jayadhavalA TIkAeM upalabdha haiN| (gha) tulanAtmaka vivaraNa ___ yadyapi vartamAna meM isake anupalabdha hone se isakI tulanA karanA saMbhava nahIM hai phira bhI prApta ullekhoM se jJAta hotA hai ki isameM svasamaya aura parasamaya ko sabhI prakAra kI prarUpaNAyeM thiiN| grantha bahuta vizAla thA tathA 14 pUrvo ke kAraNa isa grantha kA bahuta mahattva thaa| pUrvavettAoM ke kramazaH hrAsa hone se yaha grantha lupta ho gyaa| ubhaya paramparAoM meM isake kramazaH kSINa hone kI paramparA ke ullekha upalabdha haiM / sthAnAGga ko chor3akara ubhaya-paramparAoM meM isake 5 pramukha bheda batalAe gae haiN| digambara paramparA meM tRtIya sthAna prathamAnuyoga kA hai aura caturtha sthAna pUrvagata kA hai jabaki zvetAmbara paramparA meM tRtIya sthAna pUrvagata kA hai aura caturtha sthAna anuyoga kA / diga0 aGgaprajJapti kI kArikA meM yadyapi "pUrva" kA ullekha zve0 kI taraha anuyoga ke pahale kiyA hai parantu vivecana bAda meM hI kiyA hai| sthAnAGga meM cUlikA ko chor3akara 4 bheda ginAe haiN| parikarma ke bhedoM kI saMkhyA tathA viSayavivecana ubhayaparamparAoM meM bhinna-bhinna hai| sUtra ke 88 bheda yA adhikAra donoM paramparAoM ne mAne haiN| parantu dhavalA meM kevala cAra bhedoM ko ginAyA hai aura zeSa ko ajJAta kahA hai / samavAyAGga aura nando meM inake 88 bhedoM ko ginAyA gayA hai| samavAyAGga aura nandI meM anuyoga ke do bheda kie haiM parantu dhavalAdi meM ise prathamAnuyoga kahA hai aura usake do bhedoM kA koI ullekha nahIM kiyA hai| pUrvo kI saMkhyA donoM ne 14 svIkAra kI hai parantu zve0 ne 'kalyANapravAda' aura 'prANAvAya pravAda' pUrva ko kramazaH 'abandhya' aura 'prANAyuH' kahA hai| cUlikA ke 5 bheda digambaroM ne kiye haiM jabaki aisA samavAyAGga Adi meM nahIM hai / samavAyAGga aura nandI meM prathama cAra pUrvo kI hI cUlikAyeM mAnI gaI haiN| sthAnAGga meM dRSTivAda ke 10 nAmoM kA ullekha hai tathA pUrvo ke jJAtAoM kA bhI ullekha milatA hai, parantu dRSTivAda ke 5 bhedoM kA ullekha nahIM milatA hai| jayadhavalA meM pUrvo ke 14 bhedoM kA kathana karake likhA hai ki ina 14 vidyAsthAnoM kI viSayaprarUpaNA jAnakara kara lenA caahie| tattvArthavArtika meM dRSTivAda ke 5 bheda to ginAe haiM parantu vivecana kevala pUrvo kA hI kiyA hai vidhimArgaprapA meM ise ucchinna kahakara isake viSaya meM kucha bhI nahIM kahA hai| upasaMhAra zvetAmbara paramparAnusAra 11 aGga-granthoM ke upalabdha saMskaraNa vora ni0 saM0 980 meM balabhI meM huI devaddhigaNi kSamAzramaNa kI adhyakSatA meM aMtimarUpa se lipibaddha kie gae the / zrutaparamparA se prApta ye grantha apane mUlarUpa meM yadyapi pUrNa surakSita nahIM raha gae the parantu inheM surakSita rakhane ke uddezya se jise jo kucha yAda thA usakA saMkalana isa vAcanA meM kiyA gayA thaa| sthAnAGga, samavAyAGga aura nandI meM ina aMga granthoM kI jo viSaya-vastu pratipAdita kI gayI hai usakA upalabdha sabhI aGga

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DA0 sudarzana lAla jaina granthoM ke sAtha pUrNa mela nahIM hai| isase jJAta hotA hai ki balabhIvAcanA ke bAda bhI kucha grantha mUla rUpa se surakSita nahIM raha sake aura jo surakSita rahe bhI unameM bhI kaI saMzodhana aura parivarddhana ho ge| daSTivAda kA saMkalana kyoM nahIM kiyA gayA jabaki usakI vistRta viSaya-vastu samavAyAGga aura nandI meM upalabdha hai| sthAnAGga meM bhI daSTivAda ke kucha saMketa milate haiN| samavAyAGga aura nandI meM kahIM bhI usake ucchinna hone kA saMketa nahIM hai apitu sabhI aMgoM ko hinduoM ke vedoM kI taraha nitya batalAyA hai| vidhimArgaprapA jo 13-14 vIM zatAbdI kI racanA hai usameM avazya dRSTivAda ko vyucchinna batalAkara usakI viSayavastu kI carcA nahIM kI gaI hai| vidhimArgaprapA ke lekhaka ke samakSa vartamAna Agama upalabdha rahe haiM jisase usameM pratipAdita viSayavastu kA upalabdha AgamoM se prAyaH mela baiTha jAtA hai / yadyapi vaha nandI para AdhArita hai parantu usameM pUrNarUpa se nandI kA Azraya nahIM liyA gayA hai| samavAyAGga ke 100 samavAyoM aura zrutAvatAra ke sandarbha meM vidhimArgaprapA ekadama cupa hai, jabaki sthAnAGga ke 10 sthAnoM kA spaSTa ullekha karatA hai| samavAyAGga aura nandI meM ina donoM bAtoM kA spaSTa ullekha hai| isase samavAyAGga kI viSayavastu vidhimArgaprapAkAra ke samakSa thI yA nhiiN| yaha cintya hai| digambara paramparAnusAra vIra ni0 saM0 683 ke bAda zruta-paramparA kA uccheda ho gayA parantu dRSTivAda ke aMzAMza ke jJAtAoM ke dvArA racita SaTkhaNDAgama aura kaSAyapAhuDa ye do grantha likhe gye| pazcAt zaka saM0 700 meM una para kramazaH dhavalA aura jayadhavalA TIkAyeM likhI gyiiN| ina granthoM meM tathA inake pUrvavartI grantha tattvArthavArtika meM dvAdaza aMgoM kI jo viSayavastu milatI hai usase upalabdha AgamoM kA pUrNa mela nahIM hai| kaI sthaloM para to zvetAmbara aGgoM meM batalAI gaI viSayavastu se bhI paryApta antara hai| padasaMkhyA Adi meM sarvatra sAmya nahIM hai| dRSTivAda kI viSayavastu batalAte samaya jayadhavalA meM spaSTa likhA hai ki "sUtra' ke 88 bheda jJAta nahIM haiM kyoMki inakA viziSTa upadeza nahIM pAyA jAtA hai|' dhavalA meM mAtra 4 bhedoM kA kathana kiyA gayA hai| isase jJAta hotA hai ki unake pAsa zeSa aGgajJAna kI paramparA kucha na kucha avazya rahI hai anyathA ve "sUtra ke 88 bhedoM ke viziSTa upadeza nahIM pAye jAte" aisA nahIM likhate / samavAyAGga aura nandI meM isake jo 88 bheda ginAe haiM ve bhinna prakAra ke haiN| gyAraha aGga granthoM kA dRSTivAda se pRthaka ullekha donoM paramparAoM meM prApta hotA hai| donoM ne dRSTivAda meM svasamaya aura parasamaya-sambandhI samasta viSaya-prarUpaNA mAnI hai| gyAraha aGgoM ko digambaroM ne svasamaya-prarUpaka kahA hai| kevala sUtrakRtAGga ko parasamaya kA bhI prarUpaka batalAyA hai| zvetAmbaroM ne sUtrakRtAGga, sthAnAGga, samavAyAGga aura vyAkhyAprajJapti ko bhI samAna rUpa se svasamaya aura parasamaya kA prarUpaka svIkAra kiyA hai| jayadhavalA meM ukta jJAtAdharma kI 19 kathAyeM 1. "sutte aTTAsIdi atthAhiyArA / Na tesiM NAmANi jANijjaMti, saMpahi visi vaesAbhAvAdo / -jayadhavalA gAthA 1, pR0 137 2. uttaM ca aTTAsI-ahiyAresu cauNhamahiyAraNamatthaNidde so| paDhamo abaMdhayANaM vidiyo terAsiyANa boddhavvo // 76 // tadiyoya Niyai-pakkhe havai cauttho sasamayammi |-dhvlaa 1.1.2 10 113 3. jeNevaM teNekkArasaNhamaMgANaM vattavvaM ssmo|-jydhvlaa gAthA 1, pR0 120

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aGga AgamoM ke viSayavastu sambandhI ullekhoM kA tulanAtmaka vivecana . 85 saMbhavataH usake 19 adhyayanoM kI bodhaka haiM jo bahuta mahattvapUrNa kathana hai| isI prakAra pratikramaNa grantha trayI meM sUtrakRtAGga ke 23 adhyayanoM ke nAma Ae hue hai jo samavAyAGgokta adhyayanoM se paryApta sAmya rakhate haiN| upalabdha 6 se 11 taka ke aGgoM meM kthA kI pradhAnatA hai| vyAkhyAprajJapti meM gautama, agnibhUti aura vAyubhUti ke nAma AnA aura sudharmA kA nAma na honA cintya hai| isI prakAra praznavyAkaraNa meM jambU svAmI kA nAma to hai parantu sudharmA kA nAma nahIM hai / praznavyAkaraNa kI maMgalayukta navIna zailI hai tathA 6 se 11 taka ke aGgoM kI utthAnikA eka jaisI anyapuruSa-pradhAna hai| isase inako racanA paravartI kAla meM huI hai yaha nirvivAda satya hai| yaha sambhava hai ki inameM kucha prAcIna rUpa surakSita hoN| sthAnAGga aura samavAyAGga kI jo viSayavastu diga0 dhavalA Adi meM milatI hai aura jo vartamAna granthoM meM upalabdha hai usameM bahuta antara hai | saMbhava hai ye bhI paravartI racanAe~ hoM / inameM aise bhI bahuta se laukika viSaya Adi A gaye haiM jinakA inameM samAveza karanA apekSita nahIM thaa| vartamAna praznavyAkaraNa praznoM ke uttara ke rUpa meM nahIM hai| vidhimArgaprapA jo bahuta bAda kI racanA hai usameM sthAnAGga ke 10 sthAnoM kA to ullekha hai parantu samavAyAGga ke 100 samavAyoM aura zrutAvatAra kI carcA taka nahIM hai / nandI Adi aGga bAhya-granthoM kA ullekha hone se bhI samavAyAGga bahuta bAda kI racanA siddha hotI hai| antakRdazA meM jo varNana milatA hai vaha sthAnAGga Adi ke kathana se mela nahIM rakhatA hai| yahI sthiti jJAtAdharmakathA, upAsakadazA Adi kI hai| __ ina sabhI kAraNoM se jJAta hotA hai ki upalabdha AcArAGga aura sUtrakRtAGga ke prathama zrutaskandha adhika prAcIna haiN| zeSa meM paravartI AcAryoM ke kathanoM kA adhika samAveza hai| itanA hone para bhI upalabdha Agama hamAre lie bahuta upayogI haiN| digambaroM ne inako surakSita karane kA prayatna na karake bahuta bar3I bhUla kI hai| sabhI granthoM kA pRthak-pRthak samAlocana karake inakI samayasImA tathA viSaya-vastu kI mUlarUpatA kA vistAra se nirdhAraNa apekSita hai| jo ubhaya paramparA ko mAnya ho| rIDara, saMskRta vibhAga, kA0 hi0 vi0 vi0, vArANasI

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zramaNa jJAna-mImAMsA -prophesara bhAgacandra jaina 'bhAskara' zramaNa saMskRti meM samyak jJAna kA utanA hI mahattva hai jitanA samyak cAritra kaa| ye samyak jJAna aura samyak cAritra samyagdarzana para pratiSThita rahate haiM isalie nirvANa ko sAdhanA ina tInoM mahAstambhoM para avalambita hai| mahAvIra aura buddha donoM mahApuruSoM ne ratnatraya aura ASTAGgika mArga ko iso. uddezya se prastuta kiyA thA tAki jIvana meM sAdhya aura sAdhana adhikAdhika vizuddha raha skeN| isalie unhoMne parIkSAvAdI hone ke lie Agraha kiyA hai| AtmA athavA citta kA guNa 'vijAnana' mAnA gayA hai, jahA~ vijAnana hotA hai vahA~ darzana bhI hotA hai| ataH jJAna aura darzana AtmA kA guNa hai| para padArthoM kA jJAna hone para sAkAra hone ke kAraNa use jJAna kahate haiM aura jaba vaha mAtra caitanya rUpa rahatA hai taba use darzana kahate hai| yaha darzana nirAkAra aura caitanyAkAra rahatA hai| eka padArtha se dUsare padArtha ke upayoga meM pravRtta hone ke bIca kI nirAkAra avasthA darzana hai| bauddhadarzana meM ise nirvikalpaka kahA gayA hai| jaina darzana ise pramANa koTi se bAhara mAnatA hai| darzanopayoga nirAkAra aura nirvikalpa hotA hai jabaki jJAnopayoga sAkAra aura savikalpaka hotA hai / darzana meM sattA ko mAtra pratIti hotI hai aura usakA nirNaya jJAna karatA hai|' jJAna athavA pramANa ___jJAna pramA kA sAkSAt sAdhakatama hotA hai| jaina-bauddha darzana meM indriya sannikarSa Adi ko pramANa nahIM mAnA gayA kyoMki ve svayaM acetana haiN| pramANa lakSaNa kI tAkika paraMparA kA prAraMbha kaNAda se hokara akSapAda, vAtsyAyana, vAcaspatimizra aura udayanAcArya taka phuNcaa| nyAya-vaizeSika paraMparA meM kAraNa-zuddhi para vicAra karate hue viSaya bodhaka artha pada kA sanniveza kiyA gayA para svaprakAzakatva aura apUrvatA kA sanniveza nahIM ho skaa| mImAMsaka paraMparA ne aduSTakAraNArabdha, nidhitva tathA apUrvArthatva vizeSaNoM se eka ora nyAya-vaizeSika paraMparA meM kathita kAraNa doSa ko dUra kara diyA vahIM dUsarI ora bauddha paraMparA ko bhI aMgIkAra kara liyaa| abhI taka nyAya-vaizeSika aura mImAMsaka paraMparA meM svaprakAzakatva ko koI sthAna nahIM thaa| bauddha naiyAyikoM ne isa kamI ko pUrti kii| diGnAga ne pramANa ke lakSaNa meM "svasaMvitti" zabda dekara isakA sUtrapAta kiyA / vijJAnavAda kI sthApanA kA yaha phala thaa| dharmakIrti ne 'avisaMvAditva' vizeSaNa se vAtsyAyana aura kumArila kI bAta kaha dI tathA zAMtarakSita ne diGnAga aura dharmakIrti ko ekatrita karake paribhASA banA dii| ___ jaina paraMparA meM samantabhadra aura siddhasena ne svaparAvabhAsaka pada se pramANa ke lakSaNa kI kamI ko pUrti kara dI, yadyapi bauddha naiyAyikoM ne isakA pahale hI AbhAsa karA diyA thA / akalaMka ne dharma 1. sanmatiprakaraNa, 2-1; nyAyavinizcaya, 1-3; sarvArthasiddhi, 2-9.

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zramaNa jJAna mImAMsA 87 87 kIti kA anukaraNa kara pramANa ke lakSaNa meM 'avisaMvAdijJAnam' pada niyojita kiyaa| unakI daSTi yaha thI ki avisaMvAdatva pramANa kI zarta honA caahie| jaise itrAdi meM rUpa, rasa, gaMdha Adi ke hone para bhI gandha ke Adhikya ke kAraNa use gandhavAn kahA jAtA hai| indriya dvArA jJAta viSaya itanA prAmANika nahIM ho sktaa| isalie unako parokSa ke antargata rakhA hai| avisaMvAdI jJAna vahI kahalAtA hai jisameM bAhya padArtha kI yathAvat pratIti athavA prApti ho| akalaMka ke pUrva bauddha paramparA kI sautrAntika aura vijJAnavAdI zAkhAoM ne jJAna kA dharma "svasaMveditva" svIkAra kara liyA thA / isalie diGnAga ne 'svasaMviditti" ko hI pramANa kA phala batAyA hai| uttarakAlIna AcAryoM meM vidyAnanda, hemacandra, mANikyanaMdi Adi prAyaH sabhI AcAryoM ne akalaMka kI paraMparA ko surakSita rkhaa| prabhAcaMda ne dhArAvAhika jJAna ko aprAmANika batAne ke lie 'apUrva' zabda kA saMyojana kiyaa| ___ pramANa ke lakSaNa meM jainAcArya bauddhAcAryoM se upakRta hue haiN| agRhItagrAhi-'apUrvArthaka vizeSaNa bhI bauddhoM kI hI dena hai| vidyAnanda ne 'avisaMvAda' ke khaNDana karane kA prayatna avazya kiyA para unhoMne jahA~ kahIM use svIkAra bhI kiyA / vastutaH svArthavyavasAya aura avisaMvAdi zabdoM meM koI vizeSa antara nahIM thaa| pramANa ko svaparAvabhAsaka honA Avazyaka hai| jaina-bauddha, donoM jJAna ko pramANa mAnate haiM para bauddha nirvikalpaka jJAna ko hI pramANa mAnate haiM aura yahI donoM ke bIca vivAda kA viSaya rahA hai / savikalpaka ko yadi apramANa mAnA jAya to anadhigata artha kA grAhaka na hone se to akalaMka kI dRSTi meM anumAna bhI pramANa koTi se bAhara ho jAyagA / bauddhoM ne isake uttara meM kahA ki isa sthiti meM to pUrva nizcita artha kI smRti bhI pramANa ke kSetra meM A jAyagI / akalaMka ne isakA uttara dete hue yaha spaSTa kiyA ki yadi smRti bhI viziSTa jJAna karAtI hai to vaha bhI pramANa hai / itane vivAda ke vAvajUda donoM dArzanika svapratyakSavAdI haiM aura AtmA-jJAna meM abhedavAdI haiN| jaina darzana kAraka vyavahAra ko kalpita mAnate haiN| vaha pramANa koTi se bAhara hai| eka hI vastu ko hama vivakSA ke bheda se kartA-karma-karaNa Adi nizcita karate haiM / isa vivakSA meM jaina dArzanika anekAntAtmakatA ko AdhAra mAnakara tat tat vyavahAra ko kAraNa mAnate haiM jabaki bauddha dArzanika vivakSA ke mUla meM vAsanA ko svIkAra karate haiN|' jJAna aura sukha meM kyA bheda hai yaha bhI vivAda kA viSaya rahA hai| dharmakIrti ke anusAra jJAna aura sukha meM koI bheda nahIM kyoMki vijJAna aura sukha kI utpatti ke kAraNa samAna haiN| jaina dArzanika isa tathya ko dravyArthika dRSTi se to svIkAra kara lete haiM para paryAyadRSTi se ve yaha kahate haiM ki jJAna aura sukha eka hI AtmA kI bhinna-bhinna paryAya haiM / ataH unheM ekAntika rUpa se bhinna yA abhinna nahIM kaha sakate / ve kathaJcit bhinna haiM aura kathaJcit abhinna haiM / jaina-bauddha, donoM darzana sukhAdi ko caitanyarUpa aura svasaMvidita mAnate haiM isameM koI vivAda nhiiN| jaina-bauddha donoM ne sannikarSa ko pramANa nahIM mAnA / 3 sannikarSa ke prakAroM meM samavAya vizeSa 1. pramANavArtika, 2,319; nyAyAvatAravAtikavRtti, pR0 17 / 2. nyAyAvatAra vArtikavRtti, pR0 20; pramANavArtika 2.268 / 3. nyAmakumudacandra, pR0 29; pramANavArtika, 2.316, vizeSa dekhiye lekhaka ko pustaka "jaina darzana aura saMskRti kA itihAsa, pR0 190 /

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88 pro0 bhAgacandra jaina vivAda kA kAraNa rahA hai| dharmakIrti Adi bauddhAcAryoM ne samavAya ko nimna kAraNoM se asvIkAra kiyA hai 1. vaha atIndriya hai, pratyakSagrAhya nhiiN| avayava viSayaka pratIti vAsanA vaza hotI hai, vastukRta nhiiN| 2. pratIti ke mUla meM AdhArAdheyabhAva yA tanmUlaka samavAya na hokara kAryakAraNa bhAva hai| 3. dravya aura guNa kA bhI bheda nahIM hai| isalie 'ghaTe rUpam' isa pratIti ke bala para bhI samavAya siddha nahIM hotaa| samavAya ke abhAva meM bhI yaha pratIti banI rahatI hai| 4. samavAya yadi svatantra padArtha hai to usakA sambandha dUsare dravya se kaise ho pAyegA? eka aura samavAya mAnane para anavasthA doSa hogaa| 5. mImAMsakoM kA rUparUpitva bhI lagabhaga aisA hI hai / 6. sAMkhyoM ne bhI samavAya kA khaNDana kiyA hai| jaina dArzanika bhedAbhedavAdI haiM / ve naiyAyikoM ke samavAya ke khaNDana meM bauddhAcAryoM kA hI anu. karaNa karate haiN| unake mata se samavAya dravya kA eka paryAya mAtra hai|' jaina-bauddhoM ne sannikarSa ko samAna AdhAra para pramANa nahIM mAnA / bauddhoM ne to zrotra ko bho aprApyakArI mAnA hai| kumArila ne indriyoM ke vyApAra ko sannikarSa kahakara sannikarSa kA artha hI badala diyaa| yahAM saMprayoga kA artha hai-Rju deza sthiti aura indriya kI yogyatA / jainoM ne isI ko svIkAra kiyA hai para yogyatA kA artha dUsarA kara diyaa| unake anusAra yogyatA kA artha haijJAnAvaraNa ke dUra hone se utpanna zakti vizeSa / yahI jJAna kA kAraNa hai| pramANa ke saMdarbha meM bauddhadarzana dvArA mAnya nirvikalpaka jJAna kI bhI carcA karanA Avazyaka hai / vastu kA svalakSaNa aura sAmAnya lakSaNa ke anusAra pramANa ke do bheda haiM-pratyakSa aura anumAna / kalpanA se rahita nirdhAnta jJAna ko pratyakSa kahate haiM aura abhilASa arthAt zabda viziSTa pratIti ko kalpanA kahate haiN| pratyakSa kA viSaya svalakSaNa hai aura vaha kSaNika hai isalie pratyakSa meM zabdasaMsRSTa artha kA grahaNa saMbhava nahIM hai / nAma dete-dete vaha vilIna ho jAtA hai| taba hama use savikalpaka kaise kaha sakate haiM ? aura phira artha meM zabdoM kA rahanA saMbhava nahIM hai aura na artha aura zabda kA tAdAtmya saMbandha hI hai / aisI dazA meM artha se utpanna hone vAle jJAna meM jJAna ko utpanna na karane vAle zabda ke AkAra kA saMsarga kaise raha sakatA hai ? kyoMki jo jisakA janaka nahIM hotA, vaha usake AkAra ko dhAraNa nahIM krtaa| jaise rasa se utpanna hone vAlA rasajJAna apane ajanaka rUpa Adi ke AkAra ko dhAraNa nahIM karatA aura indriya jJAna kevala nIla Adi artha se hI utpanna hotA hai, zabda se utpanna nahIM hotaa| taba vaha zabda ke AkAra ko dhAraNa nahIM kara sakatA aura jaba zabda ke AkAra ko vaha dhAraNa nahIM kara sakatA, taba vaha zabdagrAhI kaise ho sakatA hai kyoMki bauddhamata ke anusAra jo jJAna jisake AkAra nahIM hotA vaha usakA grAhaka nahIM hotA (ataH jo jJAna artha se saMsRSTa zabda ko 1. tattvArthazlokavAtika pR0 20 / 2 nyAyakumudavandra, pR0 31 /

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zramaNa jJAna mImAMsA pAcaka rUpa se grahaNa karatA hai, vahI savikalpaka hai, anya nhiiN| yaha bAta pratyakSa jJAna meM saMbhava nahIM hai / ataH nirvikalpaka pratyakSa hI pramANa hai|' jaina dArzanika ise svIkAra nahIM karate / unake mata meM nizcayAtmaka savikalpaka jJAna hI pramANa hai / jJAnadvaitavAdI, saMvedanAdvaitavAdI bauddhoM kA khaNDana karate hue unhoMne kahA ki nirvikalpaka jJAna nirAkAra hone se loka-vyavahAra calAne meM asamartha hote haiM aura usase padArtha kA nizcaya bhI nahIM hotaa| jo svayaM nizcayAtmaka nahIM hai vaha nizcayAtmaka jJAna ko utpanna kaise kara sakatA hai / ataH nirvikalpaka pratyakSa pramANa nahIM / mithyAjJAna ko pramANa koTi ke antargata nahIM rakhA jA sktaa| saMzaya, viparyaya aura anadhyavasAya meM se viparyaya jJAna ke viSaya meM matabheda adhika hai| zuktikA hote hue bhI usameM rajatajJAna kaise ho jAtA hai ? yaha prazna dArzanikoM ke samakSa rahA hai / bAhyArthavAdI aura advaitavAdI dArzanikoM ne isa prazna kA samAdhAna apane-apane DhaMga se kiyA hai| sautrAntika aura mAdhyamika dArzanikoM ne viparyayajJAna ko 'asatkhyAtivAda' mAnA hai| unake anusAra sopa meM "yaha cA~dI hai" yaha pratibhAsa na jJAna kA dharma hai aura na artha kA / suSupti avasthA meM hone vAle pratibhAsa ke samAna yaha pratibhAsa asat kA hI pratibhAsa hai| vastu kA svabhAva hI niHsvabhAva hai| parantu jainAcArya ise nahIM maante| unakA kahanA hai ki AkAzakusuma kI taraha asat kA pratibhAsa honA hI saMbhava nahIM hai| jJAna aura artha meM vaicitrya mAne binA bhrAnti kA janma ho nahIM sakatA ataH asatkhyAtivAda ThIka nhiiN| ___ yogAcAravAdiyoM ne isa viparyayajJAna ko AtmakhyAtivAda kahA hai| unake anusAra bhrama do prakAra ke haiM-mukhya bhrama aura prAtibhAsika bhrama / sabhI jJAna bhrAnta hote haiM para hama unheM abhrAnta mAnakara calate haiN| sIpa meM 'yaha cA~dI hai' yaha jJAna kA hI AkAra hai jo anAdikAlIna avidyA vAsanA ke bala se bAhara meM pratibhAsita hotA hai / isalie ise AtmakhyAti kahA jAtA hai| savikalpaka jJAna vastutaH indriyajanya nahIM balki manojanya hai| jainAcArya ise svIkAra nahIM karate / yadi anAdi avidyA vAsanA ke kAraNa svAtmaniSTha jJAnAkAra kA pratibhAsa bahiHsthita rUpa se huA mAnate haiM taba to yaha viparIta khyAti hI huI, kyoMki jJAna se abhinna cA~dI vagairaha ke AkAra kA viparIta rUpa se arthAt bahiHsthita rUpa se adhyavasAya hotA hai / jaina darzana naiyAyikoM ke samAna vipadIkhyAtivAdI hai / usake anusAra indriyAdi doSa ke kAraNa zuktikA meM rajata kA pratyaya hotA hai / bAhyArtha rajata nahIM, zuktikA hai / ataeva yaha pratyaya viparyaya hai| isa prakAra jaina dArzanika jJAna ko svasaMvedI mAnate haiM / unake anusAra padArthajJAna ke lie 1. nyAyakumudacandra, pR0 46; nyAyavinizcaya, pR0 11; tattvasaMgraha, pR0 390; jaina nyAya, pR0 64-65 / 2. rAjavArtika, 1.12 / 3. prameyakamalamArtaNDa, pR0 49; nyAyakumudacaMdra, pR0 60 / 4. rAjavArtika, 1.12 / 12

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pro0 bhAgacandra jaina anya jJAna ke sahAyatA kI avazyakatA nhiiN| jJAna 'sva' ko jAnatA hai isalie 'artha' ko jAnatA hai / 'sva' ko na jAnane vAlA 'artha' ko nahIM jAna sakatA / svasaMvedana ko hI pratyakSa kahA jAtA hai| aba hama paJcajJAnoM kI tulanA para pahuMcate haiN| jJAna ke bheda matijJAna aura cittavIthi padArthajJAna-prakriyA ke kSetra meM jaina darzana kA matijJAna aura bauddhadarzana kI cittavIthi donoM kA samAna mahattva hai| donoM darzanoM meM sAmAnya vyakti ke jJAna meM padArtha kA nizcayIkaraNa kisa prakAra hotA hai aura use kitanI avasthAyeM pAra karanI par3atI haiM, isakA samucita jJAna matijJAna aura cittavIthi ke mAdhyama se hI ho pAtA hai / ina donoM kI tulanA yahA~ draSTavya hai| matijJAna jainadarzana ke anusAra matijJAna aura zrutajJAna pratyeka jIva meM hote haiN| matijJAna 'para' kI sahAyatA se utpanna hotA hai aura isa para meM jar3a rUpa dravya, indriyA~, mana, Aloka, upadeza Adi bAhya nimitta pramukha haiN|' isa jJAna ko parokSa kahA gayA hai| akalaMka ne isI ko ekadeza ekadezataH spaSTa hone ke kAraNa sAMvyAvahArika pratyakSa kahA hai / 2 sAMvyAvahArika pratyakSa ke cAra bheda haiM-avagraha, IhA, avAya aura dhAraNA / sattA kA pratibhAsa hone para manuSyatva Adi rUpa se arthagrahaNa 'avagraha hai| cakSu Adi indriyoM aura ghaTAdi padArthoM kA jaba prathama samparka hotA hai taba use 'darzana' kahate haiN| isa prakAra kA darzana vastu ke sAmAnya svarUpa ko grahaNa karatA hai| bAda meM vastu ke AkAra Adi kA nirNaya hone para usI jJAna ko avagraha kahA gayA hai / avagraha ke do bheda haiM-vyaMjanAvagraha aura arthAvagraha / vastu kA aspaSTa grahaNa vyaMjanAvagraha hai aura spaSTa grahaNa arthAvagraha hai| vyaMjanAvagraha sparzana, rasanA, ghrANa aura zrotra iMdriyoM se hotA hai / ve indriyA~ viSaya se sambaddha hokara hI use jAnatI haiN| arthAvagraha vaise pAMcoM indriyoM aura mana se hotA hai para vizeSataH cakSu aura mana aprApta artha ko grahaNa karate haiM / vIrasena ne do anya nAma sujhAye haiM-vizadAvagraha aura avizadAvagraha / vizadAvagraha nirNayAtmaka hotA hai aura vaha IhAdi jJAna kI utpatti meM kAraNa banatA hai| avizadAvagraha meM bhASAdi vizeSoM kA grahaNa nahIM ho pAtA, puruSa mAtra kA grahaNa hotA hai| yahA~ akalaMka Adi AcAryoM ne avagraha ko nirNayAtmaka hI mAnA hai| darzana aura avagraha ke svarUpa ke viSaya meM bhI isI prakAra AcAryoM kI mAnyatAoM meM matabheda hai jinheM hama yahA~ carcA kA viSaya nahIM banA rahe haiN| 'yaha manuSya hai' aisA jAnane ke bAda usakI bhASAdi vizeSatAoM ke kAraNa yaha saMdeha hotA hai 'yaha puruSa dakSiNI hai yA pazcimI', isa prakAra ke saMzaya ko dUra karate hue 'IhA' jJAna kI utpatti hotI hai / usameM nirNaya kI ora jhukAva hotA hai| yaha jJAna jitane vizeSa ko jAnatA hai, utanA vaha nizcayAtmaka hai| ataH ise saMzayAtmaka nahIM kaha sakate / 'yaha manuSya dakSiNI honA cAhie' isa 1. sarvArthasiddhi, 1.11 / 2. laghIyastraya kArikA, 3 / 3. dhavalA, 9, pR0 144-145 /

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zramaNa jJAna mImAMsA prakAra sadbhuta padArtha kI ora jhukatA huA jJAna 'IhA' hai| 'IhA' jJAna ke bAda AtmA meM grahaNazakti kA itanA vikAsa ho jAtA hai ki vaha bhASA Adi vizeSatAoM dvArA yaha yathArtha jJAna kara letA hai ki 'yaha manuSya dakSiNI hI hai| isI jJAna ko 'avAya' yA 'apAya' kahA jAtA hai| isake bAda avAya dvArA gRhIta padArtha ko saMskAra ke rUpa meM dhAraNa kara lenA tAki kAlAntara meM usakI smRti ho sake, dhAraNA hai| padArtha jJAna kA yahI krama hai| jJAta vastu ke jJAna meM yaha krama bar3I druta gati se calatA hai| cittavIthi citta paramparA ko cittavIthi kahate haiM / ' citta ko vibhinna sthitiyoM se paricita hone kA yaha sundara sAdhana hai / bauddha darzana meM padArthoM ko chaH bhAgoM meM vibhAjita kiyA gayA hai-cakSu, zrotra, ghrANa, jihvA, sparza (kAya) aura mana / isa prakAra yahA~ padArtha-jJAna kI prakriyA chaH prakAra se mAnI jAtI hai-cakSudvAravIthi, zrotradvAravIthi, ghrANadvAravIthi, jihvAdvAravIthi, kAyadvAravIthi evaM manodvAravIthi / prathama pA~ca vIthiyA~ bAhyAlambana ko lekara pravRtta hotI haiM / ye bAhyAlambana cAra prakAra ke haiM-atimahad, mahad, parItta (alpasUkSma) aura atiparItta / Alambana ke abhinipAta se lekara usake nirodha taka hone vAle cittakSaNoM kI gaNanA ke AdhAra para ye nAma diye gaye haiN|2 ___ ina vIthiyoM ko abhidharma meM do bhAgoM meM vibhAjita kiyA gayA hai-paMcadvAravIthi aura manodvAravIthi / donoM kA padArthajJAna prakriyA meM upayoga hotA hai| paMcadvAravIthi meM pA~ca indriyoM se yaha kriyA hotI hai| yaha koI paricita manuSya hai aura amuka nAma kA hai; aisA jJAna hone ke pUrva nimnalikhita mAnasika aura indriyagata kriyAyeM hotI haiM1. bhavaMga- cakSu indriya ke kSetra meM rUpAlambana ke Ane ke eka kSaNa pUrva kI mAnasika dshaa| isameM mana pravAha rahita hotA hai / ise atIta abhaMga bhI kahate haiM / 2. bhavaMga calana-indriya patha meM viSaya ke Ate hI mana prakampita ho uThatA hai| 3. bhavaMga viccheda-mana kA pUrva pravAha samApta ho jAtA hai, upasthiti Alambana ke kAraNa / 4. paMca dvArAvajjana-isake bAda citta pravAha Alambana kI ora abhimukha hotA hai aura pA~coM indriyAM use grahaNa karane ke lie sajaga ho uThatI haiN| 5. cakkhuviANa-cakSu ke kSetra meM rUpAlambana ke Ane para cakSu indriya apanA kArya karane lagatI hai| isa kArya meM cakSu dvArA rUpa kA sparzAtmaka darzana mAtra cakSu vijJAna kahalAtA hai| 6. samparicchanna-cakSu vijJAna ke bAda mana usa viSaya ko grahaNa karane ke lie pravRtta hotA hai| isa sthiti meM 'yaha kucha hai' itanA mAtra vaha jAna pAtA hai| 7. santIraNa- pUrva dRSTa viSaya ke varNa, AkAra, prakAra Adi ke viSaya meM samyak vicAra krnaa| 8. vo?pana- isa avasthA meM mana usa padArtha kA nirdhAraNa kara letA hai| mana kI yaha vinizca yAtmaka pravRtti hai| 1, a. saM. pa. dI, pR0 121 / 2. a. saM. vibhA. pR. 105 /

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92 pro0 bhAgacandra jaina 9. javana- zIghratA ke sAtha gamana ko javana kahate haiN| isa avasthA meM mana kA jJAta Alambana ke sAtha grahaNa-tyAga ke rUpa meM sIdhA paribhogAtmaka saMbaMdha ho jAtA hai| 10. tadAramaNa- isa avasthA meM mana Alambana ke viSaya meM apanI anubhUtiyA~ aMkita karatA hai| isake bAda bhavaMgapAta ho jAtA hai arthAt tadviSayagata vIthi kA avarodha ho jAtA hai| ina daza avasthAoM ke vyatIta hone ke bAda hI indriya aura mana Alambana ko jAna pAte haiN| manodvAravIthi meM do prakAra ke Alambana hote haiM-vibhUta (spaSTa) aura avibhUta (aspaSTa) citta kI zakti kI apekSA se Alambana ke ina do bhedoM kA abhidhAna huA hai / citta yadi nirmala hotA hai, samAdhi kI prabalatA se to Alambana usameM vibhUta rUpa se pratibimbita ho uThatA hai aura yadi citta samAdhi ko durbalatA se nirmala nahIM huA to Alambana usameM aspaSTa banA rahatA hai| ___ Alambana aura viSaya pravRtti samAnArthaka haiN| indriyA~ aura rUpa ke sAtha hI Aloka aura manasidvAra, ina cAra prakAra ke pratyayoM ke hone para hI cakSurvijJAna kI utpatti hotI hai| isI saMdarbha meM pratyeka citta kI utpAda, sthiti aura bhaMga ye tIna avasthAyeM banAyI gaI haiN| ina tInoM avasthAoM ke sammilita rUpa ko kSudra-kSaNa yA ekacitta kSaNa kahate haiN| isa ekacitta kSaNa meM utpAda-sthiti bhaMga itanI zIghratA se pravRtta hote haiM ki eka accharA ( cuTakI bajAne yA palaka jhapane jitanA kAla ) meM ye lAkhoM-karor3oM bAra utpanna hokara niruddha ho jAte haiN| isa prakAra ke 17 cittakSaNoM kA kAla rUpadharma kI Ayu hai / arthAt nAmadharma aura rUpadharma samAna rUpa se anitya aura saMskRta hone para bhI nAmadharmoM kI Ayu alpa aura rUpadharmoM kI Ayu dIrgha hotI hai| isa antara kA kAraNa yaha hai ki nAmarUpa dharmoM meM mahAbhUta pradhAna hote haiM jo svabhAvataH guru haiN| sambaddha dvAra meM hone vAle ghaTTana ko hI 'abhinipAta' kahA jAtA hai| rUpAlambana kA cakSuprasAda se saMghaTana hone para 'manodvAra' nAmaka bhavaMgacita ( hRdaya ) meM usa Alambana kA prAdurbhAva ho jAtA hai| citta kA prAdurbhAva bhI vastu, Alambana evaM manasikAra Adi saMbaddha kAraNoM ke saMnipAta hone para svataH ho jAtA hai / bauddhadharma meM citta ke sAtha hI 'manovijJAna dhAtu' kA bhI AkhyAna huA hai jise anya cittoM kI apekSA vizeSa rUpa se jAnane vAlI dhAtu mAnA gayA hai| isa prakAra cakSugata viSaya vijAnana prakriyA meM cakSurvastu, hRdayavastu, cakSurdAra, rUpAlambana, cakSurvijJAna tathA cakSurdhAra ke sAtha atimahad Adi caturvidha viSaya-pravRtti kAma karatI hai| zrotradvAravIthi Adi meM bhI isI prakAra kA krama hotA hai| tulanA uparyukta daza avasthAoM meM bhavaMga se bhavaMgaviccheda taka kI kriyAyeM vIthi ke pUrvakRtya haiM / ataH unheM citta nahIM kahA gyaa| citta kI kriyA paMcadvArAvajjana se prArambha hotI hai aura saMpaTicchanna avasthA taka mAtra yahI jAnA jAtA hai ki 'upasthita viSaya kucha hai'| jainadarzana meM isI ko avagraha kahA jAtA hai| isI prakAra cakSurvijJAna vyaMjanAvagraha kA nAmAntara hai jisameM darzana nirvikalpAtmaka rahatA hai aura saMpaTicchanna ko arthAvagraha kahA jA sakatA hai jisameM vastu vizeSa kA svarUpa spaSTa ho jAtA hai| isI rUpa meM santIraNa ko IhA kA, voTapana ko avAya kA aura javana tathA tadArambhaNa ko dhAraNA kA nAmAntara mAnA jA sakatA hai|

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zramaNa jJAna mImAMsA 1-3. bhavaMga se bhavaMga viccheda taka-vIthi ke pUrva kRtya haiM ataH ve citta nahIM / 4. paMcadvArAvajjana = darzana 5. cakSurvijJAna = vyaMjanAvagraha avagraha 6. sampaTicchanna = arthAvagraha 7. santIraNa IhA 8. vaTThapana avAya 9. javana 10. tadAraMbhaNa dhAraNA jainadarzana prArambha se hI cakSu aura mana ko aprApyakArI mAnatA A rahA hai aura zeSa indriyoM ko prApyakArI / parantu bauddha darzana isa viSaya meM eka mata nhiiN| sthaviravAdI abhidharma darzana sabhI iMdriyoM ko prApyakArI mAnatA-sA dikhAI detA hai para uttaravAdI darzanoM meM isake saMbaMdha meM matabheda ho gyaa| sautrAntika aura vaibhASika jainadarzana ke samAna cakSu ko aprApyakArI mAnate haiM, vijJAnavAdI use cakSurvijJAna kA kArya svIkAra karate haiM aura zUnyavAdI cakSu, zrotra aura mana, sabhI ko aprApyakArI batAkara unakA pratiSedha kara dete haiN| vijJAnavAdI ke anusAra dekhane kA kArya cakSu nahIM, cakSurvijJAna karatA hai para vaibhASika use aprApyakArI hI mAnate haiN| sautrAMtika nirvyApAra' kI bAta karate haiN|' zUnyavAdI Aryadeva cAra mahAbhUtoM aura cAra upAdAna bhUtoM se utpanna hone vAlA ghaTa-cakSu dvArA saMpUrNataH dikhAI nahIM detaa| itanA hI nahIM, unhoMne to cakSurAdika indriyoM kI sattA ko hI asvIkAra kara diyA, vijJAna kI asaMbhavanIyatA batAte hue aura Age cakSu ko aprApyakArI siddha karane meM lagabhaga vahI saba tarka prastuta kiye jo jaina darzana karatA hai| samacA bauddha darzana zrotra ko bhI aprApyakArI kahatA hai aura usake pIche usakA tarka yaha hai ki vaha dUravartI zabda ko suna letA hai, parantu jaina-darzana eka mata se zrotra ko prApyakArI kahatA hai| usake anusAra zrotra dUra se zabda nahIM sunatA, balki vaha to nAka kI taraha apane deza meM Aye hue zabda pudgaloM ko sunatA hai| zabda vagaMNAyeM kAna ke bhItara hI pahu~cakara sunAI detI haiN| yadi kAna dUravartI zabda ko sunatA to use kAna meM praviSTa macchara kA bhinabhinAnA nahIM sunAI denA cAhie kyoMki koI bhI indriya atinikaTavartI yA dUravartI donoM prakAra ke padArtha ko nahIM jAna sktii|3 jainadarzana mana ko bhI aprApyakArI mAnatA hai| para bauddhadarzana use svIkAra nahIM krtaa| jainadarzana meM mana ko anindriya aura antaHkaraNa bhI kahA gayA hai| vaha sUkSma aura indriyoM ke samAna niyata deza meM avasthita nahIM / vaha to Atmapradeza ke rUpa meM sarvatra zarIra meM avasthita rahatA hai| hRdayasthAna meM ATha pAMkhur3I ke kamala ke AkAra vAlA hai| yaha dravya mana hai| saMkalpavikalpAtmaka rUpa jJAna bhAva mana hai| 1. abhidharmakoSa, gAthA 42-43 2. catuHzatakam, 313-314 3. tattvArtharAjavArtika, 1.19

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pro0 bhAgacandra jaina bauddhadharma meM mana ke lie citta aura vijJAna jaise zabdoM kA prayoga huA hai| use bahuta kucha AtmA kA sthAna diyA gayA hai / cintana guNa se viziSTa jo bhAga hai vahI citta hai' / citta kI vividha pravRttiyoM ko caitasika kahA jAtA hai| vedanA, saMjJA, saMskAra aura vijJAna bhI caitasika kahalAte haiM / ina cAroM ko 'nAma' ko saMjJA dI gaI hai / isake atirikta eka 'rUpa' nAmaka jar3a padArtha bhI hai| ina nAma aura rUpa ke saMyoga se sattva kI saMracanA hotI hai| jainadarzana meM jise dravyamana kahA hai-bauddhadarzana meM usI ko hRdayavastu kahA hai| vastu kA artha Azraya hai| paJcadvArAvajjana aura sampaTicchanna nAmaka manodhAtuyeM hRdaya kA Azraya lekara hI pravRtta hotI haiM / manovijJAnadhAtu kA bhI Azraya hRdaya vastu hI hai| bheda yaha hai ki jainadarzana mana ko paudgalika mAnatA hai para bauddhadarzana use podgalika svIkAra nahIM krtaa| sparzana indriya sarva zarIra vyApI hai| prasAda rUpa guNadharma aura sabhI saMsArI jIvoM ke hotI hai / sparza usakA viSaya hai| bauddhadarzana meM indriyoM ko caitasika ke antargata rakhA gayA hai| cAra mahAbhUtoM ke Azraya se unakI utpatti mAno gaI hai| jainadharma meM nAmakarma unakI utpatti meM kAraNa batAyA gayA hai| jihvA ko bauddhadarzana meM sanidarzana evaM sapratigha prasAda rUpa kahA gayA hai| buddhaghoSa ne ise kamaladala AkAra ke pradeza meM sthita batAyA hai aura mUlAcAra meM ardhacandrAkAra athavA khurapA ke samAna mAnA hai| ghrANa cAturmahAbhUtaja, prasAda rUpa, guNamAtra, anidarzana tathA sapratigha hai / buddhaghoSa ne ise ghrANa vivara ke bhItara bakarI ke khura kI banAvaTa kA mAnA hai tathA zivArya ne atimuktaka puSpa jaisA kahA hai| isI prakAra buddhaghoSa ne kramazaH cakSu aura zrotra ko UkA ke zira barAbara tathA aMguliveSTana kI AkRtivAlA aura zivArya ne masUra aura jo kI nalI jaisA batAyA hai| isa prakAra matijJAna aura cittavIthi ke bIca yaha saMbhAvya tulanA kA eka citra hamane prastuta kiyA hai| cittavIthi ke javananiyamoM kI tulanA jainadharma ke kSipragrAhitva ke sAtha kI jA sakatI hai| viSaya-vijAjana prakriyA meM bauddhadharma choTI-choTI avasthAoM kA citraNa karatA hai para jainadharma unako cAra avasthAoM meM hI samAhita kara detA hai| donoM darzanoM meM isa prakAra kI tulanA ke lie aneka viSaya haiM jina para vicAra kiyA jAnA caahie| jainadharma ke karmagrantha bauddhadharma ke abhidharmapiTaka se pUrvatara haiM / ataH bahuta kucha saMbhAvanA yahI hai ki jainadharma kA prabhAva bauddhadharma ke abhidharmapiTaka para rahA hogaa| avadhijJAna aura manaHparyayajJAna __ jainadharma ke avadhijJAna aura manaHparyayajJAna ko abhijJAoM meM khojA jA sakatA hai| samAdhiprAbalya ke kAraNa zakti tIvra ho jAne se vizeSa rUpa se jAnane vAlA rUpAvacarapaJcama dhyAnagata jJAna 1. cetanA haM bhikkhave kammaM vadAmi, aM. ni. 3, pR. 415 2. visuddhimagga, pR. 311 3. visuddhimagga, pR0 311. 4. vahI, pR0 311 : mUlAcAra, 1091.

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zramaNa jJAna mImAMsA hI 'abhijJA' hai / isa avasthA meM pAramitAoM kI prApti kara lI jAtI hai| isase nimna prakAra ke jJAna utpanna hote haiM 1. idvividha-aneka prakAra kI RddhiyoM se sampanna jJAna / bauddha sAhitya meM vizeSataH 10 prakAra kI RddhiyoM kA ullekha milatA hai / 1. adhiSThAna Rddhi (eka hokara bhI aneka honA) 2. vikurvANa Rddhi-(nAnA rUpoM ko dhAraNa karanA) 3. manomaya Rddhi-(kAya ke bhItara usI taraha kA dUsarA rUpa dhAraNa karanA) Adi 4: divya dhotra-(deva bhUmi meM hone vAle zrotra ko sunanA) 5. paracitta vijJAna-dUsare ke cittoM ko jAnanA) 6. pubbenivAsAnusmRti (pUrva bhavoM kA jJAna honA ) 7. divya cakSu-(cyuti-utpAda-jJAna) 8. AzravakSayajJAna -- arhat mArgajJAna, inameM vikurvANa Rddhi aura manomaya Rddhi kramazaH vaikriyaka aura AhAraka zarIra jaise haiN| paracittavijJAna manaHparyAya jJAna se pubbenivAsAnusmRti se jAtismaraNa aura divyacakSu se avadhijJAna kI samAnatA dekhI jA sakatI hai| kevalajJAna aura sarvajJatA AzravakSayajJAna kevalajJAna se milatA-julatA jJAna hai / karmAzravoM ke kSaya ho jAne para pUrNajJAna kI prApti hotI hai / yaha abhijJA lokottara mAnI gaI hai| prathama pA~ca abhijJAyeM laukika mAnI jAtI haiM / sAdhaka parama vizuddhi ko prApta karane ke bAda hI isa avasthA taka pahu~catA hai| divyacakSu prApta ho jAne para yaha avasthA milatI hai| ___ sarvajJatA aura kevalajJAna meM koI antara nhiiN| para yahA~ buddha kI sarvajJatA aura anya kI sarvajJatA ke bIca antara dikhAI detA hai| buddhetara sAdhakoM ke jJAna kA Alambana ekadeza rahatA hai jabaki buddha kA jJAna sarvavidha Alambana liye rahatA hai / isa jJAna ko "sabba tANa" kahA gayA hai (yaha jJAna buddha ke sivA aura kisI meM nahIM rhtaa)|' bauddhadharma meM buddha ne prArambha meM svayaM ko sarvajJa kahanA-kahalAnA ucita nahIM samajhA. para ve apane Apako 'vidya' kahA karate the (isI kA vikAsa uttara kAla meM dharmajJa aura tadanantara sarvajJa ko mAnyatA ke rUpa meM pratiSThita huA) bauddha dharma sarvajJatA ke isa vikAsAtmaka itihAsa ko maiM anyatra prastuta kara cukA huuN| bauddhadarzana kA mantavya hai ki bhagavAn buddha kA jJAna sarvArthaviSayaka nahIM apitu heyopAdeya tattva viSayaka hai| saMsArI ke sarvArthaviSayaka jJAna na to saMbhava hai aura na hI usakI AvazyakatA hai| anyathA usake sarvajJa hone kA prasaMga upasthita ho jaayegaa| nirbhayasArthI ko sarvajJa hone kA prayojana 1. abhidhammatthasaMgaha, 3.58 2. Jainism is Buddhist Literature, P. 278-288.

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pro0 bhAgacandra jaina kyA ? unheM to heyopAdeya jJAna honA cAhie / koTasaMkhyA parijJAna Adi kI upayogitA mAnI jAya to abhyAsa se tathAgata ke anuSTheya vastu kA sAkSAtkaraNa para bhI vicAra kiyA jA sakatA hai / tasmAdanuSTheyagataM jJAnamasya vicAryatAm / kITasaMkhyA parijJAnaM tasya naH kvopayujyate // ' / parantu jaina kahate haiM tathAgata ke anuSTheya vastu ke sAkSAtkaraNa meM pratyakSa-anumAna Adi pramANa vyartha siddha hote haiM / yadi isameM pratyakSa pramANa mAnA jAya to anuSThAna vyartha siddha ho jAtA hai kyoMki pramANa viSaya kA sAkSAtkAra karanA hI anuSThAna kA prayojana hai aura jaba pratyakSa hai ho to sAkSAtkaraNatva meM anuSThAna kA kyA prayojana ? anumAna isalie nahIM ki pratibandhagrahaNa ke binA anuSThAna darzana saMbhava nhiiN| caturAryasatya kA jJAtA hone se buddha bhI 'azeSavAdo' kahe jA sakate haiM heyopAdeyatattvasya sAbhyupAyasya vedakaH / yaH pramANamasAviSTo na tu sarvasya vedakaH // 3 jainAcArya punaH uttara dete hue kahate haiM ki kITasaMkhyAparijJAna catusatya ke vyAkaraNa meM upayogI hai| yadi use na mAnA jAya to catUsatya kA upadeza hI asaMbhava ho jAyagA / kUpa ko dekhe binA kUpa meM jala nahIM hai, yaha kaise kahA jA sakatA hai| yadi kITasaMkhyAparijJAna ko upayogI nahIM mAnate to bhikSusaMkhyAparijJAna kI bho kyA AvazyakatA ? koTAdi cetanavarga kA jJAna puruSArthakara hai / anyathA buddha ko jagat hitaiSI kaise kahA jAyagA / " puruSArthakara yadi na mAnA jAya to upadeza vyartha ho jAyagA niravazeSa jJAna na hone se | __ anumAna ke abhyAsa se tatvadarzana nahIM ho sakatA anyathA rasAdi ke abhyAsa se andhA bhI rUpadarzana kara sakegA aura phira anumAna ko hI mAnate haiM to kaSAdi meM sarvajJatA kyoM nahIM mAnI jA sktii| isalie "pramANaM nAparaH" kathana ThIka nahIM / isa prakAra dharmajJa hI nahIM balki sarvajJa kI siddhi aparihArya hai| zakti kalpanA vastu ke sAmarthya ko zakti kahA jAtA hai| yaha sAmarthya kyA-kaisI hai, yaha matabheda kA viSaya hai| kAryakAraNa kI vyavasthA meM zakti ko kalpanA nihita hai| advaitavAdI kAryakAraNa ko sAMvRtika satya mAnate haiM aura bAhyArthavAdo use pAramArthika satya kahate haiN| mAdhyamika saMpradAya padArthoM ko niHsvabhAva mAnatA hai isalie vahA~ kAryakAraNabhAva kA prazna hI nahIM utthtaa| kAryakAraNabhAva kI 1. pramANavArtika, 2.3 / 2. nyAyavinizcayavivaraNa, bhAga 1, pR0 10 / 3. pramANavArtika, 1.34 / 4. nyAyavinizcayavivaraNa, bhAga 1, pR0 18, kArikA 48-52 / 5. pramANasamuccaya, 1.1 / 6. nyAyavinizcaya vivaraNa, bhAga 1, kArikA 88-91 /

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zramaNa jJAna mImAMsA 97 pUrti anAdikAlIna avidyA vAsanA se calA liyA jAtA hai| yahI vAsanA saMsAra ke vaicitrya kA kAraNa hai / jaina darzana meM mImAMsakoM ke samAna dravya meM eka atIndriya zakti kA samarthana kiyA gayA hai / isa zakti kI tulanA hama artha paryAya se kara sakate haiM / arthaparyAya padArtha kI vaha sUkSma paryAya hai jo hamArI indriyoM kA viSaya nahIM ho pAtA / vyaJjana paryAya padArtha kI sthUla paryAya hai jise indriyAM apanA viSaya banA letI haiM / arthaparyAya padArtha kI ananta zakti kA pratIka hai| isI ke bala para vaha aneka kArya karane meM samartha hotA hai / " vyaMjanaparyAya hI artha paryAya nahIM ho sakate kyoMki unakA svarUpa to pratyakSa hai / parantu arthaparyAya kA bodha to kisI kArya ko dekhakara hI anumAna se hotA hai / paramANuvAda paramANuvAda para sRSTi-prakriyA AdhArita hai / jainadharma kA paramANuvAda aura aniruddhAcArya kA rUpakalApa samAnArthaka pratIta hotA hai / jainadarzana ke anusAra paramANu atyanta tIkSNa zastra se nahI chedAbhedA jA sakatA hai aura na jala-agni Adi dvArA jalAyA jA sakatA hai| vaha eka pradezI hai, zUnya nahIM / paramANu do prakAra kA hai - kAraNarUpa aura kAryarUpa / zarIra, indriya, mahAbhUta Adi skandha rUpa kAryoM se paramANu kA astitva siddha hotA hai / usake abhAva meM skandha rUpa ho hI nahIM sakatA / vastutaH paramANu skandha hI pudgala hai / skandhoM kI utpatti, bheda, saMghAta tathA bheda- saMghAta se hotI hai / bauddha darzana meM paramANuvAda kI kalpanA abhidhammatthasaMga ho meM adhika spaSTa ho sakI / vahA~ avayava dharmoM ke samUha ko rUpakalApa kahA gayA hai / rUpoM kI utpatti anyonya sApekSa hotI hai / yahI skandha hai | eka kalApa meM kama se kama ATha yA isase bhI adhika rUpa hote haiM tathApi eka rUpa kalApa meM utpAda, sthiti aura bhaMga eka hI hotA hai / 1 sarvAstivAdiyoM kA saMghAta, aniruddha kA kalApa tathA jainAcAryoM kA skandha-saMghAta samAnArthaka hai / sarvAstivAdiyoM ne paramANu ke 14 prakAra batAye haiM- pA~ca vijJAnendriya, pA~ca viSaya tathA cAra mahAbhUta / vasubaMdhu kI paramANu ko vyAkhyA jainadharma ke paramANu se adhika samIpa hai / unakA utpAda cAra mahAbhUta aura rUpa rasa gaMdha aura spRSTavya ina ATha dravyoM ke sAtha hotA hai / vaha avibhAgI tathA asparzI hai / Aryadeva ne bhI paramANu kA lakSaNa hetutva, parimANDalya aura apradezatva mAnA hai / use anitya bhI kahA hai / " yaha isa siddhAnta ke vikAsa kA pariNAma haiN| Aryadeva ke pUrva nAgArjuna ne usakI sattA ko asvIkRta kiyA thaa| itanA hI nahIM, usake upAdAnopAdeyabhAva kA bhI nirAkaraNa 1. prameyakamalamArtaNDa, pR0 510 / 2. syAdvAdaratnAkara, pR0 305 -6, aSTasahasrI, 183 / 3. tiloyapaNNattI, 1.96 / 4. rAjavArtika, 5.25.14.15 / 5. catuHzatakam 213-219 / 13

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98 pro0 bhAgacandra jaina kiyA / ' diGnAga, Aryadeva, dharmakIrti Adi sabhI bauddhAcAryoM ne paramANuvAda ke virodha meM samAna tarka prastuta kiye haiM / dRzya sthUla avayavI kA niSedha karake usakI sattA - pratIti meM avidyA-vAsanA ko mUla kAraNa mAnA / paramANuvAdI sautrAntika vaibhASikoM ne sthUla padArtha ko paramANupuJja mAtra mAnA / isa saMdarbha meM bauddhoM meM tIna mata upalabdha haiM / 1. prAcIna bauddhoM ke anusAra paramANuoM kA paraspara saMyoga hotA hai aura zeSa donoM isa prakAra ke saMyoga ko svIkAra nahIM karate / dharma paramANu ke viSaya meM bhedAbhedavAdI hai / antara yaha hai ki bauddhadharma paramANupuJja se atirikta skandha kI svataMtra sattA ko nahIM mAnate jabaki jainoM ke mata meM pudgala dravya aNu-skandha rUpa hai / avayava avayavI meM kathaMcit tAdAtmya hai / sautrAMtika bauddhadharma meM vastu ko kSaNika mAnakara kSaNabhaMguravAda kI sthApanA kI gaI hai / jainadharma bhI kSaNabhaMguravAda ko svIkAra karatA hai para vastu kA vaha niranvaya vinAza nahIM mAnatA / anyathA arthakriyA kA abhAva ho jAyagA aura arthakriyA kA abhAva ho jAne para vastu-sat kI siddhi hI nahIM hogI / kSaNabhaMguratA kI yaha carama sthiti sthaviravAda meM nahIM milatI / AcArya aniruddha rUpa kI Ayu 51 kSaNa ko batAI hai / sarvAstivAda meM to nAma aura rUpa, donoM ko pAramArthika mAnA hai aura yaha spaSTa kiyA hai ki sabhI vastuoM kA traikAlika astitva hai / jainadharma kI dRSTi se yaha mata sahI hai kyoMki yaha mUla tattva ko nitya mAnatA hai / sarvAstivAda kA paramANu samudAyavAda jainadarzana ke dravya-paryAyavAda se samAnatA rakhatA hai / bauddhadharma meM jise pAramArthika bhUtatathatAvAda kahA hai, jainadharma meM vaha 'sat' mAnA jA sakatA hai| jainoM kA nizcayaka naya kI dRSTi se AtmA hai vaha / bhUtatathatA ke sAMvRtikasvarUpa para dRSTipAta karate hue vastu ke vyAvahArika svarUpa para samAnatA kI dRSTi se dhyAna kendrita ho jAtA hai / antara yaha hai ki bhUtatathatA jaisA eka mAtra parama tattva nizcaya vyavahAra naya rUpa AtmA jainadharma meM nahIM / jIva (AtmA) ke atirikta ajIva tatva bhI jainadharma meM varNita hai / pramANa ke bheda pramANa ke do hI bheda mAnatA hai - pratyakSa aura anumAna / jainadharma meM mUla saMkhyA to vahI rahI, nAma meM antara par3A / yahA~ pramANa ke do bheda mAne gaye - pratyakSa aura parokSa / pratyakSa ke lakSaNa meM samaya-samaya para vikAsa hotA rahA / parokSa ke antargata smRti, pratyabhijJAna, tarka, anumAna aura Agama ko rakhA gayA / ina saba ke viSaya meM maiMne "jainadarzana aura saMskRti kA itihAsa" tathA "bauddha saMskRti kA itihAsa" nAmaka pustakoM meM likhA hai / ataH unako yahA~ duharAnA Avazyaka nahIM / 1. mAdhyamika kArikA, 4, 1, 5 6 10. 15 / 2. tattvasaMgraha paJjikA, pR. 556 / 3. kSaNabhaMgavAda kA khaNDana hara jaina dArzanika ne kiyA hai /

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zramaNa jJAna mImAMsA nayavAda aura anekAntavAda nayavAda aura anekAntavAda ke itihAsa Adi ko bhI hama uparyukta pustakoM meM spaSTa kara cuke haiM / ataH yahA~ use bhI nahIM prastuta karate / mAtra itanA kahanA cAhate haiM ki jaina-bauddhadharma ne ina donoM siddhAntoM ko prArambha se hI apanAyA hai| donoM dharmoM ke AgamoM aura uttarakAlIna graMthoM meM inakA upayoga dArzanikoM ne bhalIbhA~ti kiyA hai| itanA avazya hai ki jaina dArzanikoM ne ise apanI mUla bhitti mAna lI jabaki bauddha dArzanika isameM pIche rahe / bauddhadharma meM tattva kA vicAra do dRSTiyoM se kiyA gayA hai-paramArtha aura prajJaptyartha / paramArtha tattva ko aviparIta tathA mUla svabhAva mAnA gayA hai aura prajJaptyartha vastu kA vyAvahArika rUpa hai jise sAdhAraNa vyakti apane jJAna kA viSaya banAte haiN| inako kramazaH pAramArthika aura sAMvRtika bhI kahA gayA hai|' jainadarzana kA dravyArthika aura paryAyArthika athavA nizcayanaya aura vyavahAranaya athavA pAramArthika aura vyAvahArika naya lagabhaga samAna haiN| nayoM kI bheda dRSTi jainoM kI apanI hai| yaha bauddhadharma meM nahIM dikhto| anekAntavAda bhI bauddhadharma meM milatA hai / vibhajyavAda aura catuSkoTika satya isI ke nAmAntara haiM / antara yaha hai ki uttarakAla meM bauddhAcAryoM ne vibhajyavAda kI mUla bhAvanA chor3a dI aura ve ekAntavAda kI ora adhika jhukate gaye / jabaki jaina dArzanikoM ne ise apane siddhAnta kA AdhAra banAyA / isalie jaina sAhitya meM isa para cintana bhI bahuta huaa| bauddhadharma kA madhyamamArga mUlataH AcAra viSayaka thA / usI kA Age vikAsa huaa| jainadharma ne anekAntavAda kA prayoga AcAra aura vicAra, donoM kSetroM meM kiyA / vibhajjavAda aura anekAntavAda ___ sRSTi kA hara sarjaka tattva bhinna hai aura vaha apane vividha rUpoM ko samAhita kiye hue haiN| prekSaka aura cintaka una rUpoM meM se kucha rUpoM ko dekha-samajha letA hai aura kucha anabujhI pahelI se adRzya aura acintita bane rahate haiM / hara yuga meM dArzanikoM ne isa vizvasatya ko samajhA hai aura use apane dRSTikoNa se upasthita karane kA prayatna kiyA hai| isI dRSTikoNa ko buddha ne vibhajjavAda kahA aura mahAvIra ne anekAntavAda / pratyeka vastu anantadharmAtmaka hai| na vaha sarvathA sat hI hai aura na vaha sarvathA asat hI hai| na vaha sarvathA nitya hI hai aura na vaha sarvathA anitya hI hai| kintu kisI apekSA se vastu sat hai to kisI apekSA se vastu asat hai, kisI apekSA se nitya hai to kisI apekSA se anitya hai / ataH sarvathA sat, sarvathA asat, sarvathA nitya, sarvathA anitya Adi prakAra ke ekAntoM kA nirasana karake vastu kA kathaJcit nitya, kathaJcit anitya ityAdi rUpa honA anekAnta hai aura anekAntAtmaka 1. abhidhammattha saMgaho, 1. 2 : milinda prazna aura usake pUrva saMyukta nikAya Adi granthoM meM bhI isakA varNana milatA hai| 2. vistAra ke lie dekhiye, lekhaka kI pustaka -jainadarzana aura saMskRti kA itihAsa, pR. 221-250; vibhajjavAda aura anekAntavAda, tulasIprajJA, 1975 /

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prau0 bhAgacandra jaina vastu ke kathana karane kA nAma syAdvAda hai / ye donoM vAda vastu ke anantadharmAtmaka svarUpa kA pratipAdana mukhya-gauNa bhAva se karate haiN| ye donoM zabda samAnArthaka haiM, phira bhI bheda yaha hai ki anekAntavAda jJAnarUpa hai aura syAdvAda vacanarUpa / donoM eka dUsare ke paripUraka haiN| vibhajjavAda kA tAtparya hai -vastu tattva ko vibhakta karake prastuta krnaa| bhagavAn buddha ne vivAdagrasta praznoM kA samAdhAna isI ke mAdhyama se kiyA thaa| zubha mANavaka ne buddha se prazna kiyAkyA gRhastha hI nyAyakuzala dharma (nirvANa) kA ArAdhaka hotA hai, pravajita saMnyAsI nahIM ? buddha ne kahA-maiM yahA~ vibhajjavAdI hU~, ekaMzavAdI nhiiN| gRhI ke lie bhI aura pravajita ke lie bhI maiM mithyA-pratipatti (jhaThA vizvAsa) kI prazaMsA nahIM karatA / cAhe gRhI ho yA pravajita, mithyA pratipatti ke kAraNa yaha nyAya-kuzala dharma kA ArAdhaka nahIM hogaa| gRhI ke lie bhI aura pravajita ke lie bhI maiM samyak pratipatti kI prazaMsA karatA huuN|' yahA~ yaha draSTavya hai ki buddha ne ekaMzavAda ko mithyA-pratipatti aura vibhajjavAda ko samyakpratipatti ke rUpa meM svIkAra kiyA hai / isase spaSTa hai ki buddha vibhajjavAda kA prayoga padArtha ke samyaka svarUpa ke vivecana ke lie kiyA karate the| unake anya kathanoM se patA calatA hai ki unhoMne tatkAlIna pracalita dArzanika siddhAntoM ko uttara dene ke lie cAra prakAra kI vidhiyA~ prayukta kI thI 1. ekaMsa vyAkaraNIya 2. paTipucchA vyAkaraNIya 3. ThApanIya, aura 4. vibhajjavyAkaraNIya ina cAra prakAroM meM mUla prakAra do rahe hoMge-ekaMsa vyAkaraNoya, aura anekaMsa vyAkaraNIya / anekaMsa vyAkaraNIya ke hI bAda meM do bheda hue hoMge-vibhajjavyAkaraNIya aura ThApanIya / paTipucchA vyAkaraNIya vibhajjavyAkaraNIya kA hI bheda rahA hogaa| ukta cAra vidhiyoM ke atirikta buddha ne vivAdagrasta praznoM ko avyAkRta kaha diyA / dIghanikAya meM unhIM avyAkRta praznoM ko do bhAgoM meM vibhAjita kiyA gayA hai-ekaMsavyAkaraNIya aura anekaMsa vyAkaraNIya / yathA-ekaMsakApi kho, poTThavAda mayA dhammA desitA pattA , anekasikApi hi kho, poTTapAda, mayA dhammA desitaa| avyAkRta praznoM ko buddha ne anekasika mAnA aura kahA ki ve prazna na sArthaka haiM, na dharma upayogI haiM, na nirveda ke lie haiM aura na vairAgya ke lie haiM-na hete poTThapAda, atthasaMhitA, na dhammasaMhitA, na AdibrahmacarikA, na nibbidAya, na virAgAya, na nirodhAya, na upasamAya, na abhijJAya, na saMbodhAya, na nibbAnAya saMvattanti / ' yahA~ buddha ne jina vivAdagrasta praznoM ko 'anekasika' kahA hai ve prazna aise haiM jinakA uttara ekAntika dRSTi se diyA hI nahIM jA sktaa| isa dRSTi se yaha siddhAnta anekAntavAda ke adhika samIpa hai| 1. majjhimanikAya, subhasuttanta 2. dIghanikAya, poTTapAda, bhAga 1, pR. 159 /

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zramaNaM jJAna mImAMsA 101 buddha ne eka anya prakAra se bhI praznoM kA samAdhAna kiyA thA jise 'catuSkoTi' kahA gayA hai 1. atthi 2. natthi 3. atthi ca, natthi ca, aura 4. neva asthi, na ca natthi isa catuSkoTi kA upayoga buddha ne aneka sthAnoM para kiyA hai / udAharaNataH1. channaM phassAyatanaM asesavirAganirodhA asthi akiJciti / 2. channaM "natthi anaM kiJciti / 3. channaM "atthi ca natthi ca aJca kiJciti / 4. channaM "neva atthi na na atthi ca anaM kiJci ti / buddha ne tattva kA varNana kahIM-kahI do satyoM ke mAdhyama se bhI kiyA hai-saMmutisacca aura paramatthasacca / AtmA ke siddhAnta ko buddha ne avyAkRtA se lekara saMmutisacca taka phuNcaayaa| 'na ca so na ca aJo' jaise kathanoM se yaha spaSTa ho jAtA hai ki buddha ke vibhajjavAda ne pAramArthika aura vyAvahArika dRSTi se padArtha ke vizleSaNa ko prArambha kara diyA thA yathA hi aMgasaMbhArA hotI saddo ratho iti / evaM khandhesu santesu hoti saMto ti samuti / ' isa vivecana se hama yaha niSkarSa nikAla sakate haiM ki buddha mUlataH vibhajjavAdI the aura usa vibhajjavAda ke unhoMne kramazaH nimnalikhita vibhAga kiye| dUsare zabdoM meM ise hama vibhajjavAda kI vikAsAtmaka avasthAyeM kaha sakate haiM 1. avyAkRtatAvAda 2. ekasika-anekasikavAda 3. vyAkaraNIya prakAra 4. catuSkoTividhA, aura 5. sacca prakAra jaisA hama zubha mANavaka ke prasaMga meM dekha cuke hai, mahAtmA buddha ne paramatthasacca ko adhika mahatva diyaa| paramatthadIpinI; paramatthajotikA jaise zabda bhI isI artha ko vyakta karate haiN| bauddha sAhitya meM naya, sunaya, durnaya zabdoM kA bhI prayoga huA hai| jJAna ke jina ATha sAdhanoM ko bhagavAn buddha ne batAyA hai usameM eka naya hetu bhI hai| eka nirNaya vizeSa karane ke lie naya ko AvazyakatA hotI hai| suttanipAta meM kahA hai ki saMmutisacca zramaNa-brAhmaNoM kA sarvasAdhAraNa siddhAnta thA 1. milindapaJca, 27-30 2. anussavena paramparAya, itikiriyAya, piTakasaMpadAya, bhavaparUpatAya, samaNo na guru, takkihetu, nayahetu, AkAraparivitakkena""diTThinijjhAnakkhantiyA-aMguttaranikAya (2.1.191:9) (romana) 3. na yena neti, saM. ni. 2, pR. 58; anayena nayati dummedho, jAtaka 4, pR. 241

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102 pro0 bhAgacandra jaina aura paramatthasacca ko vizeSa rUpa se unhoMne sAdhya mAnA thA / ' paramatthasacca hI tathalakkhaNa hai / bAda meM buddha ne vibhajjavAda ke sthAna para madhyamamArga ko apanAyA - sabbaM asthIti kho brAhmaNa ayaM eko antosabbaM natthIti kho brAhmaNa, ayaM dutiyo anto / ete te brAhmaNa ubho ante anupagamya majjhena tathAgato dhammaM deseti avijjApaccayA saMkhArA | uttarakAla meM yahI madhyamamArga bhagavAn buddha kA paryAyavAcaka bana gayA / vibhajjavAda ke samAna hI anekAntavAda kA uddezya rahA hai| jaisA hama pahale dekha cuke haiM, anekAntavAda meM padArtha ke svarUpa para vibhinna dRSTikoNoM se vicAra kiyA jAtA hai / isI saMdarbha meM ekAntika aura anekAntika tathA ekaMsa aura anekaMsa zabdoM kA prayoga huA hai isake prAcIna rUpa ko hama bauddha sAhitya meM khoja sakate haiM / pArzvanAtha paramparA ke anuyAyI saccaka se buddha ne kahA ki tumhAre pUrva aura uttara ke kathana meM paraspara vyAghAta ho rahA hai-na kho saMdhiyati purimena vA pacchimaM, pacchimena vA purimaM / buddha ke ziSya cittagahapati aura nigaNThanAtaputta ke bIca hue vivAda meM bhI cittagahapati ne nigaNThanAtaputta para yahI doSAropaNa kiyA - sace purimaM saccaM paricchamena te micchA, sace pacchimaM saccaM purimena te micchA / isase yaha patA calatA hai ki bhagavAn mahAvIra ne bhI bhagavAn buddha ke samAna mUlataH do bhaMgoM se vicAra kiyA thA - atthi aura natthi / inhIM bhaMgoM meM svAtmavirodha kA doSAropaNa lagAyA gayA / mahAtmA buddha ke bhaMgoM meM bhI paraspara virodha jhalaka rahA hai para buddha dvArA mahAvIra para lagAye gaye Aropa meM jo tIvratA dikhAI detI hai vaha vahA~ nahIM / isakA kAraNa yaha ho sakatA hai ki mahAvIra ke vicAroM meM anekAntika nizciti thI aura buddha ekAntika nizciti ke sAtha apane siddhAntoM ko prastuta karate the / 'nizcaya' ke sAtha 'syAt' zabda kA prayoga yahA~ avazya nahIM milatA para usakA prayoga usa samaya mahAvIra avazya kiyA karate rahe hoMge / jaisA uttarakAla meM prAyaH dekhA jAtA hai, pratipakSI dArzanika syAt meM nihita tathya kI upekSA karate rahe haiM / prasiddha bauddhAcArya buddhaghoSa ne svayaM anekAntavAda ko zAzvatavAda aura ucchedavAda kA saMmizrita rUpa kahA hai / jo bhI ho, itanA nizcita thA, buddha ke samAna mahAvora ne bhI asthi-natthi rUpa meM do bhAgoM ko hI mUlataH svIkAra kiyA thA / bhagavatosUtra meM bhI inhIM do bhaMgoM para vicAra kiyA gayA hai / gautama gaNadhara ne unhIM kA avalambana lekara tIrthikoM ke praznoM kA uttara diyA thA -no khalu vayaM devApiyA, atthi bhAvaM natthitti vadAmo, natthi bhAvaM asthiti badAmo / amhe NaM devANuppiyA ! sab asthibhAvaM atyoti badAmo, sabbaM natthibhAvaM natthIti badAmo / 7 1. suttanipAta, 68.219; kathAvatthu aTTakathA 34 2. aMguttara, aTThakathA, 1, pR. 95 ( ro.) 3. saMyuttanikAya 4. majjhima 1. 232 5. saMyuttanikAya, bhAga 4, pR. 298-9 / 6. majjhimanikAya, aTThakathA, bhAga 2, pR 831; dIghanikAya aTTakathA, bhAga 3, pR. 906 / 7. bhagavatIsUtra, 7.10.304. cUlarAhulovAda sutta (majjhimanikAya) meM 'siyA' zabda kA prayoga tejodhAtu ke nizcita bhedoM ke artha meM kiyA gayA hai /

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zramaNa jJAna mImAMsA 103 sAhitya ke hI eka anya uddharaNa se yaha patA calatA hai ki bhagavAn mahAvIra tIna bhaMgoM kA bhI upayoga kiyA karate the / unake ziSya dIghanakha paribbAjaka kA nimna kathana bhagavAn buddha kI AlocanA kA viSaya banA thA - 1. sabbaM me khamati 2. sabbaM me na khamati 3. ekaccaM me khamati ekaccaM me na khamati vedoM aura tripiTaka granthoM meM catuSkoTiyoM kA ullekha AtA hai para prAcIna bauddha sAhitya meM bhagavAn mahAvIra ke siddhAntoM ke sAtha ukta tIna hI bhaMga dikhAI dete haiM / isalie aisA lagatA hai ki bhagavAn mahAvIra ne mUlataH inhIM tIna bhaMgoM ko svIkAra kiyA hogA / ataH avaktavya kA sthAna tIsarA na hokara cauthA hI rahanA cAhie / jainAcAryoM ne anekAntavAda para vizeSa cintana kiyA / unake cintana kA yahI sambala thA / isalie jaba tRtIya athavA caturtha bhaMga ke sAtha ekAntika dRSTi ke sAtha bhI AkSepa kiyA gayA to unhoMne usase bacane ke lie sapta bhaMgoM kA sRjana kiyaa| isa saptabhaMgI sAdhanA meM hara prakAra kA virodha aura ekAntika dRSTi samAdhistha ho jAtI hai / bhagavatIsUtra, sUtrakRtAMga, paMcAstikAya Adi prAcIna granthoM meM yahI vikasita rUpa dikhAI detA hai / uttarakAlIna bauddha sAhitya meM bhI isake saMketa milate haiM / theragAthA meM kahA gayA hai - " ekaGgadassI dummedho satadassI ca paNDito" / " yahA~ satadassI ke sthAna para, lagatA hai, 'sattadassI' pATha honA cAhie thA / ise yadi sahI mAneM to saptabhaMgI kA rUpa spaSTa ho jAtA hai / jaina darzana ne dravyArthika aura paryAyArthika naya, nizcaya aura vyavahAranaya, zuddha aura azuddhanaya, pAramArthika aura vyAvahArika naya Adi rUpa se bhI padArtha kA cintana kiyA hai parantu inakA vizeSa ullekha prAcIna bauddha sAhitya athavA anya jainetara sAhitya meM nahIM milatA / saMbhava hai, ise uttarakAla meM niyojita kiyA gayA ho / isa vivecana se hama anekAntavAda ke vikAsa ko nimnalikhita sopAnoM meM vibhakta kara sakate haiM 1. 2. 3. ekaMsavAda - anekaMsavAda sat-asat ubhayavAda caturtha bhaMga-avaktavya 4. saptabhaMga, aura 5. dvinaya athavA saptanaya bhagavAn mahAvIra aura mahAtmA buddha kA samAna uddezya thA - padArtha svarUpa kA samyak vivecana karanA | buddha ke samAna mahAvIra ne bhI vibhajjavAdI bhASA ke prayoga ko apekSita mAnA / zAyada yaha samAnatA isalie bhI ho ki donoM mahAn vyaktitva mUlataH eka hI paramparA ke anuyAyI the / isalie donoM hI prAthamika stara para vibhajjavAdI haiM / uttarakAla meM buddha kA vibhajjavAda jisa pakSa kI ora 1. theragAthA, 106 /

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104 pro0 bhAgacandra jaina bhI jhukA, usameM ekAntika dRSTi hI chipI rahI, para mahAvIra ne usameM 'syAt' jaise nizcayavAcaka pada ko jor3akara usa doSa se apane ko bacA liyaa| isalie buddha kA vibhajjavAda sImita aura ekAntika dikhAI detA hai jabaki mahAvIra kA vibhajjavAda asImita aura anekAntika pratIta hotA hai / buddha kA vibhajjavAda avyAkRta se calakara madhyamapratipadA taka pahu~cA, para mahAvIra ke vibhajjavAda ne saptabhaMgI, naya aura nikSepa kI yAtrA kii| buddha ke vibhajjavAda para utanA adhika cintana nahIM ho sakA jitanA mahAvIra ke vibhajjavAda athavA anekAntavAda para huaa| phalataH buddha kA vibhajjavAda anekAntavAdI hone para bhI ekAntavAda kI ora adhika jhukA para mahAvIra kA vibhajjavAda anekAntavAda ko hI prArambha se lekara anta taka pakar3e rhaa| yahI kAraNa hai ki 'syAdvAda padalAJchanaH" jaise zabdoM kA prayoga mahAvIra ke sAtha hI huA hai| buddha ne AcAra aura vicAra meM madhyamamArga (majjhimapaTipadA) ko apanAyA aura mahAvIra ne anekAnta zailI kA Azraya liyaa| donoM zailiyoM ne apane-apane DhaMga se uttarakAla meM vikAsa kiyaa| dArzanika kSetra meM donoM mahApuruSoM kA yahI pradeya thA / jJAna ke saMdarbha meM unakA yahI yogadAna thA / adhyakSa, pAli-prAkRta vibhAga nAgapura vizvavidyAlaya nya eksaTeMzana eriyA sadara, nAgapura-440001

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bRhadgaccha kA saMkSipta itihAsa ziva prasAda sAtavIM zatAbdI meM pazcima bhArata meM nirgrantha zvetAmbara sampradAya meM jo caityavAsa kI nIMva par3I vaha Age ko zatAbdiyoM meM uttarottara dRr3ha hotI gayI aura pariNAmasvarUpa aneka AcArya evaM muni zithilAcArI ho gaye / inameM se kucha aise bhI AcArya the jo caityavAsa ke virodhI aura suvihitamArga ke anuyAyI the| caulukya nareza durlabharAja [ vi0 saM0 1067-78/I0 san 1010-22 ] kI rAjasabhA meM caityavAsiyoM aura suvihitamAgiyoM ke madhya jo zAstrArtha huA thA, usameM suvihitamArgiyoM kI vijaya huI / ina suvihitamAgiyoM meM bRhadgaccha ke AcArya bhI the| bRhadgaccha ke itihAsa ke adhyayana ke liye hamAre pAsa do prakAra ke sAkSya haiM-- 1.-sAhityika 2-abhilekhika sAhityika sAkSyoM ko bhI do bhAgoM meM bA~TA jA sakatA hai, prathama to granthoM evaM pustakoM kI prazastiyA~ aura dvitIya gacchoM kI paTTAvaliyA~, gurvAvaliyAM Adi / prastuta nibandha meM ukta sAkSyoM ke AdhAra para bRhadgaccha ke itihAsa para saMkSipta prakAza DAlane kA prayAsa kiyA gayA hai / vaDagaccha/bRhadgaccha ke ullekha vAlI prAcInatama prazastiyA~ 12vIM zatAbdI ke madhya kI haiN| isa gaccha ke utpatti ke viSaya meM carcA karane vAlI sarvaprathama prazasti vi0 saM0 1238/I0 san 1182 meM bRhadgacchIya vAdidevasUri ke ziSya ratnaprabhasUri dvArA racita upadezamAlAprakaraNavRtti' kI hai, jisake anusAra AcArya udyotanasUri ne AbU kI talahaTI meM sthita dharmANa nAmaka sanniveza meM nyagrodha vRkSa ke nIce sAta grahoM ke zubha lagna ko dekhakara sarvadevasUri sahita ATha muniyoM ko AcAryapada pradAna kiyA / sarvadevasUri vaDagaccha ke prathama AcArya huye| tatpazcAt tapagacchIya munisundarasUri zrImatyarbudatuMgazailazikharacchAyApratiSThAspade dharmANAbhidhasannivezaviSaye nyagrodhavRkSo babhau / yatzAkhAzatasaMkhyapatrabahalacchAyAsvapAyAhataM saukhyenoSitasaMghamukhyazaTakazreNIzatIpaMcakam // 1 // lagne kvApi samastakAryajanake saptagrahalokane jJAtvA jJAnavazAd, guruM.. '''devAbhidhaH / AcAryAn racayAMcakAra caturastasmAt pravRddho babhau vaMdro'yaM vaTagacchanAma ruciro jIyAd yugAnAM zatIm // 2 // -gAMdhI, lAlacanda bhagavAnadAsa-- "kaiTalAga oNva pAma lIpha mainyuskripTsa ina da zAntinAtha jaina bhaMDAra kambe" bhAga 2, pR. 284-86

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106 ziva prasAda dvArA racita gurvAvalI' ( racanAkAla vi0 saM0 1466 I0 san 1409), harivijayasUri ke ziSya garasUri dvArA racita tapAgacchapaDAvalo2 [ racanAkAla vi0 saM0 1648/I0 san 1591 ] aura munimAla dvArA racita bRhadgacchagurvAvalo3 [ racanAkAla vi0 saM0 1751/I0 san 1694 ]; ke anusAra "vi0 saM0 994 meM arbudagiri ke talahaTI meM TelI nAmaka grAma meM sthita vaTavRkSa ke nIce sarvadevasUri sahita ATha muniyoM ko AcArya pada pradAna kiyA gyaa| isa prakAra nirgrantha zvetAmbara saMgha meM eka naye gaccha kA udaya haA jo vaTavakSa ke nAma ko lekara vaTagaccha ke nAma se prasiddha haa|" cUMki vaTavRkSa ke zAkhAoM-prazAkhAoM ke samAna isa gaccha kI bhI aneka zAkhAyeM-prazAkhAyeM huIM, ataH isakA eka nAma bRhadgaccha bhI pdd'aa| gaccha nirdeza sambandhI dharmANa sanniveza ke sambandha meM do dalIleM peza kI jA sakatI haiM prathama yaha ki ukta mata eka svagacchIya AcArya dvArA ullikhita hai aura dUsare 15vIM zatAbdI ke tapagacchIya sAkSyoM se lagabhaga do zatAbdI prAcIna bhI hai ataH ukta mata ko vizeSa prAmANika mAnA jA sakatA hai| jahA~ taka dharmANa sanniveza kA prazna hai AbU ke nikaTa ukta nAma kA to nahIM balki gharamANa nAmaka sthAna hai, jo usa samaya bhI jaina tIrtha ke rUpa meM mAnya rhaa| ataH yaha kahA jA sakatA hai ki lipi-doSa se varamANa kI jagaha dharmANa ho jAnA asaMbhava nhiiN| sabase pahale hama vaDagacchIya AcAryoM kI gurvAvalI ko, jo grantha prazastiyoM, paTTAvaliyoM evaM abhilekhoM se prApta hotI hai, ekatra kara vidyAvaMzavRkSa banAne kA prayAsa kreNge| isa sambandha meM sarvaprathama hama vaDagaccha ke suprasiddha AcArya nemicandrasUri dvArA racita AkhyAnakamaNikoSa (racanAkAla I0 san 11vIM zatI kA prArambhika caraNa) kI utthAnikA meM ullikhita bRhadgacchoya AcAryoM kI vidyAvaMzAvalI kA ullekha kareMge, jo isa prakAra hai / aba hama uttarAdhyayanasUtra kI sukhaboghA TIkA' (racanAkAla vi0 saM0 1129/I0 san 1072) meM ullikhita nemicandrasUri ke isa vaktavya para vicAra kareMge ki granthakAra ne apane gurubhrAtA municandrasUri ke anurodha para ukta grantha kI racanA kii| 1. muni darzana vijaya-saMpA0 paTTAvalIsamuccaya, bhAga 1, pR. 34; 2. vahI, pR. 52-53; 3. vahI, bhAga 2, pR. 188; 4. prAkRta TeksTa sosAiTI, vArANasI dvArA I0 san 1962 meM prakAzita. 5. dekhiye-tAlikA naM. 1; 6. devendragaNizcemAmuddhRtavAn vRttikAM tadvineyaH / gurusodaryazrImanmunicandrAcAryavacanena // 11 // zodhayatu bRhadanugrahabuddhi mayi saMvidhAya vijJajanaH / tatra ca mithyAduSkRtamastu kRtamasaMgataM yadihi // 12 // -gAMdhI, lAlacanda bhagavAna dAsa-pUrvokta bhAga 1, pR0 114

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bRhadgaccha kA saMkSipta itihAsa 107 municandrasUri ne svaracita granthoM meM jo garu paramparA dI hai, usase jJAta hotA hai ki unake guru kA nAma yazodeva aura dAdAguru kA nAma sarvadeva' thaa| prathama tAlikA meM udyotanasUri dvitIya ke samakAlIna jina 5 AcAryoM kA ullekha hai, unameM se cauthe AcArya kA nAma devasUri hai| ye devasUri municandrasUri ke praguru sarvadevasUri sa abhinna haiM aisA pratIta hotA hai| isa prakAra nemicandrasUri aura municandrasUri paraspara satIrthya siddha hote haiN| municandrasUri kA ziSya parivAra bar3A vizAla thaa| inake khyAtinAma ziSyoM meM devasUri', mAnadevasUri aura ajitadevasUri ke nAma milate haiN| isI prakAra devasUri (vAdideva sUri) ke parivAra meM bhadrezvarasUri, ratnaprabhasUri, vijayasiMhasUri Adi ziSyoM evaM praziSyoM kA ullekha milatA hai| isI prakAra vAdidevasUri ke gurubhrAtA mAnadevasUri ke ziSya jinadevasUri aura unake ziSya haribhadrasUri kA nAma milatA hai| vAdidevasUri ke tIsare gurubhrAtA ajitadevasUri ke ziSyoM meM vijayasenasUri aura unake ziSya suprasiddha somaprabhAcArya bhI haiM / municandrasUri ke ziSya parivAra kA jo vaMzavRkSa banatA hai, vaha isa prakAra hai nemicandrasUri dvArA racita mahAvIracariyaM [racanAkAla vi0 saM0 1141/I0 san 1084] kI prazasti meM vaDagaccha ko candrakula se utpanna mAnA gayA hai, ataH samasAmayika candrakula [jo pIche candragaccha ke nAma se prasiddha huA] kI AcArya paramparA para bhI eka dRSTi DAlanA Avazyaka hai| candragaccha meM prakhyAta vardhamAnasUri, jinezvarasUri, buddhisAgarasUri, navAGgavRttikAra abhayadevasUri Adi aneka AcArya hue / AcArya jinezvara jinhoMne caulakya nareza durlabharAja kI sabhA meM caityavAsiyoM ko zAstrArtha meM parAsta kara gurjaradharA meM vidhimArga kA balatara samarthana kiyA thA, vardhamAnasUri ke ziSya the|'' AbU sthita vimalavasahI ke pratimA pratiSThApakoM meM vardhamAnasUri kA bhI nAma liyA jAtA hai|' inakA samaya vikrama saMvat kI 11vIM zatI sunizcita hai| vardhamAnasUri kauna the? isa prazna kA bhI uttara DhU~DhanA Avazyaka hai| __ kharataragacchIya AcArya jinadattasUri dvArA racita gaNadharasArdhazataka [racanAkAla vi0 saM0 bArahavIM zatAbdI kA uttarArdha] aura jinapAlodhyAya dvArA racita kharataragacchavRhadgurvAvalo 1. desAI 'mohanalAla dalIcanda-jainasAhitya no saMkSipta itihAsa, pR0 241-42 / 2. vahI, pR0 248-49 / 3. vahI, pR0 283 / 4. vahI, pR0 321 / 5. gA~dhI, pUrvokta, bhAga 2, pR0 288 / 6. gA~dhA, pUrvokta bhAga 2, pR0 239-40 / 7. desAI, pUrvokta pR0 283-4 / 8. dekhiye-tAlikA na0 2 / / 9. gA~dhI, pUrvokta bhAga 2, pR0 339 / 10. kathAkozaprakaraNa-prastAvanA vibhAga, saMpAdaka-muni jinavijaya, pR0 2 / 11. nAhaTA, agaracanda-"vimalavasahI ke pratiSThApakoM meM vardhamAnasUri bhI the|" -jaina satya prakAza, varSa 5, aMka 5-6 pR0 212-214 /

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ziva prasAda [racanAkAla vi0 saM0 terahavIM zatI kA aMtima caraNa ] se jJAta hotA hai ki vardhamAnasUri pahale eka caityavAsI AcArya ke ziSya the, parantu bAda meM unake mana meM caityavAsa ke prati virodha kI bhAvanA jAgRta huI aura unhoMne apane guru se AjJA lekara suvihitamArgIya AcArya udyotanasUri se upasampadA grahaNa kii|" 108 gaNadhara sArdhazataka kI gAthA 61-63 meM devasUri, nemicandrasUri aura udyotanasUri ke bAda vardhamAnasUra kA ullekha hai / pUrvapradarzita tAlikA naM0 1 meM devasUri, nemicandrasUri ( prathama ), udyotanasUri (dvitIya) ke bAda AmradevasUri kA ullekha hai / isa prakAra udyotanasUri ke do ziSyoM kA alaga-alaga sAkSyoM se ullekha prApta hotA hai / isa AdhAra para udyotanasUri (prathama) aura vardhamAnasUri ko paraspara gurubhrAtA mAnA jA sakatA hai / aba vardhamAnasUri kI ziSya paramparA para bhI prasaMgavaza kucha prakAza DAlA jAyegA / vardhamAnasUri ke ziSya jinezvarasUri aura buddhisAgarasUri kA ullekha prApta hotA hai / 2 jaisA ki pahale kahA jA cukA hai ki jinezvarasUri ne caulukyanareza durlabharAja kI sabhA meM zAstrArtha meM caityavAsiyoM ko parAsta kara vidhimArga kA samarthana kiyA thA / jinezvarasUri ke khyAtinAma ziSyoM meM navAGgavRttikAra abhayadevasUri, jinabhadra aparanAma dhanezvarasUri aura jinacandrasUri ke ullekha prApta hote haiM / inameM se abhayadevasUri kI ziSya paramparA Age calI / abhayadevasUri ke ziSyoM meM prasanna candrasUri, jinavallabhasUri aura vardhamAnasUri ke ullekha milate hai / prasannacandrasUri ke ziSya devabhadrasUri hue, jinhoMne jinavallabhasUri aura jinadattasUri ko AcAryapada pradAna kiyA / " jinavallabhasUri vAstava meM eka caityavAsI AcArya ke ziSya the, parantu inhoMne abhayadevasUri ke pAsa vidyAdhyayana kiyA thA aura bAda meM apane caityavAsI guru ko AjJA lekara abhayadevasUri se upasampadA grahaNa kii| jinavallabhasUri se hI kharataragaccha kA prArambha huA / yugapradhAnAcAryagurvA - valI meM yadyapi vardhamAnasUri ko kharataragaccha kA Adi AcArya kahA gayA hai, parantu vaha samIcIna pratIta nahIM hotA / vastutaH abhayadevasUri ke mRtyoparAnta unake anyAnya ziSyoM ke sAtha jinavallabhasUri kI pratispardhA rahI, ata: inhoMne vidhipakSa kI sthApanA kI, jo Age calakara kharataragaccha ke nAma se prasiddha huA / abhayadevasUri ke tIsare ziSya aura paTTadhara vardhamAnasUri hue / inhoMne manoramA kahA [ racanAkAla vi0 saM0 1940 / I0 san 1083] aura AdinAthacarita [ racanAkAla vi0 saM0 1960 / I0 san 1. muni jinavijaya - pUrvokta pR0 26 / 2. vahI, pR0 8 / 3. desAI, pUrvokta pR0 208 | 4. desAI - pUrvokta pR0 217-19 / 5. muni jinavijaya -- pUrvokta pR0 15 / 6. vahI, pR0 16 / 7. vahI, pR0 5 /

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bRhadgaccha kA saMkSipta itihAsa 1103] kI racanA kI / ' vi0 saM0 1187 evaM vi0 saM0 1208 ke abhilekhoM meM vaDagacchIya cakrezvarasUri ko vardhamAnasUri kA ziSya kahA gayA hai| isI prakAra vi0 saM0 1214 ke vaDagaccha se hI sambandhita eka abhilekha meM vaDagacchIya paramAnandasUri ke guru kA nAma cakrezvarasUri aura dAdAguru kA nAma vardhamAnasUri ullikhita hai| isI prakAra vaDagacchIya cakezvarasUri ke guru aura paramAnandasUri ke dAdAguru vardhamAnasUri aura abhayadevasUri ke ziSya vardhamAnasUri ko abhinna mAnA jA sakatA hai| jahA~ taka gaccha sambandhI samasyA kA prazna hai, usakA samAdhAna yaha hai ki candragaccha aura vaDagaccha donoM kA mUla eka hone se isa samaya taka AcAryoM meM paraspara pratispardhA kI bhAvanA nahIM dikhAI detI / gacchIyapratispardhA ke yuga meM bhI eka gaccha ke AcArya dUsare gaccha ke AcArya ke ziSyoM ko vidyAdhyayana karAnA apAramparika nahIM samajhate the / ataH bRhadgacchIya cakrezvarasUri evaM paramAnandasUri ke guru candragacchIya vardhamAnasUri hoM to yaha tathya pratikUla nahIM lgtaa| isa prakAra candragaccha aura kharataragaccha ke AcAryoM kA jo vidyAvaMzavRkSa banatA hai, vaha isa prakAra hai : aba hama vaDagacchIya vaMzAvalI aura pUrvokta candra gacchIya vaMzAvalI ko paraspara samAyojita karate haiM, usase jo vidyAvaMzavRkSa nirmita hotA hai, vaha isa prakAra hai aba isa tAlikA ke bRhadgacchIya pramukha AcAryoM ke sambandha meM jJAtavya bAtoM para saMkSipta prakAza DAlA jaayegaa| nemicandrasUri-jaisA ki pahale kahA jA cukA hai, vaDagaccha ke ullekha vAlI prAcInatama 1. vahI, pR0 14 / 2. saM[vat] 1187 [varSe] phAgu[lgu]Na vadi 4 some rUdrasiNavADAsthAnIya prAgvATavaMsA[zAnvaye zre0 sAhilasaMtAne palAdvaMdA [?] zra0 pAsala saMtaNAga devacaMdra Asadhara AMbA aMbakamAra zrIkumAra loyaNa prakRti zvAsiNi zAMtIya rAmati guNasiri praDUhi tathA pallaDIvAstavya aMbadevaprabhRtisamastazrAvakazrAvikAsamudAyena arbudacaityatIrthe zrIri[RSabhadevavibaM niHzreyase kAritaM bRhadgacchIya zrIsaMvijJavihAri zrIvardhamAnasUripAdapadmopa[sevi] zrIcakrezvarasUribhiH pratiSThitaM / / muni jayantavijaya-saMpA0 arbuda prAcIna jaina lekha sandoha, lekhAGka 114 / OM / saMvat 1208 phAguNasudi 10 ravau zrIbRhadgacchIyasaMvijJavihArI[ri]zrIvardhamAnasUriziSyaiH zrIcakrezvarasUribhiH pratiSThitaM prAgvATa vNshiiy......| muni vizAla vijaya, saMpA0 zrIArAsaNAtIrtha, lekhAGka 11 / 3. saMvat 1214 phAlguNa vadi 'zukravAre zrIbRhadagacchodbhavasaMvignavihAri zrIvardhamAnasUrIyazrIcakrezvarasUri ziSya""zrIparamAnandasUrisametaiH......"pratiSTitaM / muni vizAla vijaya, vahI, lekhAGka 14 / 4. dekhiye, tAlikA na0 3 / 5. tAlikA n04| 6. vizeSa vivaraNa ke lie draSTavya muni puNya vijaya dvArA sampAdita AkhyAnakamaNikoSa kI prastAvanA, pR0 6-8; desAI, mohanalAla dalIcanda, jaina sAhityano saMkSipta itihAsa pR0 218 /

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ziva prasAda 110 prazastiyA~ inhIM kI haiM / inakA samaya vikrama samvat kI bArahavIM zatI sunizcita hai / inake dvArA likhe gaye 5 grantha upalabdha haiM jo isa prakAra haiM 1. AkhyAnakamaNikoSa [ mUla] 2. Atmabodha kulaka 3. uttarAdhyayanavRtti [ sukhabodhA ] 4. ratnacUr3akathA 5. mahAvIracariyaM inameM prathama do grantha sAmAnya muni avasthA meM likhe gaye the, isI liye ina granthoM kI antya prazastiyoM meM inakA nAma devinda likhA milatA hai / uttarAdhyayanavRtti aura ratnacUr3akathA kI prazastiyoM meM devendragaNi nAma milatA hai, jisase spaSTa hai ki ukta grantha gaNi "pada" milane ke pazcAt likhe gaye / ukta donoM granthoM ke kucha tAr3apatra kI pratiyoM meM nemicandrasUri nAma bhI milatA hai / antima grantha mahAvIracariyaM vi0 saM0 1941 / I0 san 1085 meM likhA gayA hai / ukta granthoM kI prazastiyoM jJAta hotA hai ki inake guru kA nAma AmradevasUri aura praguru kA nAma udyotanasUri thA, jo sarvadevasUri kI paramparA ke the / municandrasUri ' 1- Apa uparokta nemicandrasUri ke satIrthya the / AcArya sarvadevasUri ke ziSya yazobhadrasUri evaM nemicandrasUri the / yazobhadrasUri se inhoMne dIkSA grahaNa kI evaM nemicandrasUri se AcArya pada prApta kiyaa| aisA kahA jAtA hai ki inhoMne kula 31 grantha likhe the / inameM se Aja 10 grantha vidyamAna haiM jo isa prakAra haiM 1. anekAntajayapatAkA Tippanaka 2. lalitavistarApaJjikA 3. upadezapada - sukhabodhAvRtti 4. dharmabindu-vRtti 5. yogavindu-vRtti 6. karmapravRtti vizeSa vRtti 7. Avazyaka [pAkSika] saptatikA 8. rasAulagAthAkoSa 9. sArdhazatakacUrNI 10. pArzvanAthastavanam jaisA ki pahale kahA jA cukA hai, inake khyAtinAma ziSyoM meM vAdidevasUri, mAnadevasUri aura ajitadevasUri pramukha the / vi0 saM0 1978 meM inakA svargavAsa huA / vAdidevasUri- - Apa municandrasUri ke ziSya the / AbU se 25 mIla dUra maDAra nAmaka grAma meM 1 1. parIkha, rasika lAla choTA lAla evaM zAstrI, kezavarAma kAzIrAma - saMpA0 gujarAta no rAjakIyaane sAMskRtika itihAsa, bhAga 4, pR0 290-91; desAI, pUrvokta pU0 341-43 /

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bRhadgaccha kA saMkSipta itihAsa vi0 saM0 1143/I0 san 1086 meM inakA janma huA thaa|' inake pitA kA nAma vArinAga aura mAtA kA nAma jinadevI thA / AcArya municandrasUri ke upadeza se mAtA-pitA ne bAlaka ko unheM sauMpa diyA aura unhoMne vi0 saM0 1152/I0 san 1096 meM inheM dIkSita kara muni rAmacandra nAma rakhA / vi0 saM0 1174/I0 san 1117 meM inhoMne AcArya pada prApta kiyA aura devasUri nAma se vikhyAta hue| vi0 saM0 1181-82/I0 san 1124 meM aNahilapattana sthita caulukya nareza jayasiMha siddharAja kI rAjasabhA meM inhoMne karNATaka se Aye digambara AcArya kumudacandra ko zAstrArtha meM parAjita kiyA aura vAdidevasUri ke nAma se prasiddha hue| vAdaviSayaka aitihAsika ullekha kavi yazazcandra kRta "mudritakumudacandra" nAmaka nATaka meM prApta hotA hai| ye gujarAta meM pramANazAstra ke zreSTha vidvAnoM meM se the| inhoMne pramANazAstra para "pramANanayatattvAlokAlaMkAra" nAmaka grantha ATha paricchedoM meM racA aura usake Upara "syAdvAdaratnAkara" nAmaka moTI TIkA kI bhI racanA kii| isa grantha kI racanA meM Apako apane ziSyoM bhadrezvarasUri aura ratnaprabhasari se sahAyatA prApta huii| isake alAvA inake dvArA racita grantha isa prakAra haiM municandrasUrigurustuti, municandraguruvirahastuti, yatidinacaryA, upadhAnasvarUpa, prabhAtasmaraNa, upadezakulaka, saMsArodignamanorathakulaka, kalikuMDapArzvastavanam Adi / haribhadrasUri-bahadgacchIya AcArya mAnadeva ke praziSya evaM AcArya jinadeva ke ziSya haribhadrasUri caulukya nareza jayasiMha siddharAja ke samakAlIna the| inake dvArA racita granthoM se jJAta hotA hai ki dravyAnuyoga, upadeza, kathAcaritAnuyoga Adi viSayoM meM saMskRta-prAkRta bhASA meM inakI khAsa vidvattA aura vyAkhyA zakti vidyamAna thii| vi0 saM0 1172/I0 san 1116 meM inhoMne tIna granthoM kI racanA ko jo isa prakAra hai "baMdha svAmitva" SaTazIti karma grantha ke Upara vRtti; jinavallabhasUri dvArA racita 'Agamika vastuvicArasAraprakaraNa" para vRtti aura shreyaaNsnaathcrit"| vi0 saM0 1185/I0 san 1129 ke pATaNa meM yazonAga zreSThI ke upAzraya meM rahate hue inhoMne prazamaratiprakaraNa para vRtti kI racanA kii| ratnaprabhasUri -AcArya vAdidevasUri ke ziSya ratnaprabhasUri viziSTa pratibhAzAlI, tAkika, kavi aura vidvAn the| inhoMne pramANanayatattvAlokAlaMkAra para 5000 zloka pramANa ratnAMkarAvatArikA nAma kI TIkA kI racanA kI hai| isake alAvA inhoMne upadezamAlA para doghaTTI vRtti [racanAkAla 1. tripuTI mahArAja-jainaparamparA no itihAsa, bhAga 2, pR0 560 / 2. parIkha aura zAstrI-pUrvokta bhAga 4, pR0 294 / 3. vhii| 4. vahI / 5. muni catura vijaya-saMpA0 jaina stotra sandoha , bhAga 1, pR0 118 / 6. parIkha aura zAstrI-vahI; desAI, pUrvokta pR0 250 / 7. parIkha aura zAstrI,-pUrvokta pR0 303-4;

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112 zivaprasAda vi0 saM0 1238/I0 san 1982], neminAthacarita [racanAkAla vi0 saM0 1233/I0 san 1176], mataparIkSApaMcAzata; syAdvAdaratnAkara para laghu TIkA Adi granthoM kI racanA kI hai| hemacandrasUri'-- Apa AcArya ajitadevasUri ke ziSya evaM AcArya municandrasUri ke praziSya the| inhoMne neminAbheyakAvya kI racanA kI, jisakA saMzodhana mahAkavi zrIpAla ne kiyaa| zrIpAla jayasiMha siddharAja ke darabAra kA pramukha kavi thaa| haribhadrasUri-inakA janma aura dIkSAdi prasaMga jayasiMha siddharAja ke kAla meM unhIM ke rAjya pradeza meM huA, aisA mAnA jAtA hai| ye prAyaH agahilavAr3a meM hI rahA karate the| siddharAja aura kumArapAla ke mantrI zrIpAla ko prArthanA para inhoMne saMskRta-prAkRta aura apabhraMza bhASA meM caubIsa tIrthaGkaroM ke caritra kI racanA kii| inameM se candraprabha, mallinAtha aura neminAtha kA caritra hI Aja upalabdha haiN| tInoM grantha 24000 zloka pramANa haiN| yadi eka tIrthaGkara kA caritra 8000 zloka mAnA jAye to to 24 tIrthaGkaroM kA caritra kula do lAkha zloka ke lagabhaga rahA hogA, aisA anumAna kiyA jAtA hai| neminAthacariu kI prazasti se jJAta hotA hai ki isa grantha kI racanA vi0 saM0 1216 meM huI thii| apane granthoM ke anta meM inhoMne jo prazasti dI hai, usameM inake guruparamparA kA bhI ullekha hai jisake anusAra vardhamAna mahAvIra svAmI ke tIrtha meM koTika gaNa aura vajra zAkhA meM candrakula ke vaDagaccha ke antargata jinacandrasUri hue| unake do ziSya the, AmradevasUri aura zrIcandrasUri / inhIM zrIcandrasUri ke ziSya the AcArya haribhadrasUri jinheM AmradevasUri ne apane paTTa para sthApita kiyA / somaprabhasUri-AcArya ajitadevasUri ke praziSya evaM AcArya vijayasiMhasUri ke ziSya AcArya somaprabhasUri caulukya nareza kumArapAla [vi0 saM0 1199-1229/I0 san 1142-1172] ke samakAlIna the / inhoMne vi0 saM0 1241/I0 san 1184 meM kumArapAla kI mRtyu ke 12 varSa pazcAt aNahilavAr3a meM ''kumArapAlapratibodha" nAmaka grantha kI racanA kii| isa grantha meM hemacandrasUri aura kumArapAla sambandhI vaNita tathya prAmANika mAne jAte haiN| inakI anya racanAoM meM "sumatinAthacarita", "sUktamuktAvalo" aura "sindUraprakaraNa' ke nAma milate haiM / nemicandrasUri -ye AmradevasUri [AkhyAnakamaNikoSavRtti ke racayitA] ke ziSya the| inhoMne "pravacanasAroddhAra" nAmaka dArzanika grantha jo 1199 zloka pramANa hai, kI racanA kii| anya gacchoM ke samAna vaDagaccha se bhI aneka zAkhAyeM evaM prazAkhAyeM astitva meM AyIM / vi0 saM0 1149 meM yazodeva-nemicandra ke ziSya aura municandrasUri ke jyeSTha gurubhrAtA AcArya candraprabha 1. desAI, mohanalAla dalIcanda - pUrvokta pR0 035 / 2. gAMdhI lAlacanda bhagavAnadAsa - "aitihAsika jaina lekho" pR0 133 / 3. vahI pR0 133 / 4. vahI pR0 134 / 5. muni puNya vijaya saMpA0 AkhyAnakamaNikoSavRtti, prastAvanA pR08 / 6. desAI, pUrvokta pR0 275 / 7. munipuNyavijaya, pUrvokta pR0 8 /

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bRhadgaccha kA saMkSipta itihAsa sUri se pUrNimA pakSa kA AvirbhAva huaa|' isI prakAra AcArya vAdidevasUri ke ziSya padmaprabhasUri ne vi0 saM0 1174/I0 san 1117 meM nAgaura meM tapa karane se "nAgaurI tapA" virud prApta kiyA aura unake ziSya "nAgorItapagacchIya" kahalAne lge| isI prakAra isa gaccha ke anya zAkhAoM kA bhI ullekha prApta hotA hai| zvetAmbara jaina sampradAya se sambaddha prakAzita jaina lekha saMgrahoM meM vaDagaccha se sambandhita aneka lekha saMgrahIta haiN| ina abhilekhoM meM vaDagacchIya AcAryoM dvArA jina pratimA pratiSya jinAla kI sthApanA Adi kA ullekha hai| ye lekha 12vIM zatAbdI se lekara 17vIM-18vIM zatAbdI taka ke haiN| isa prakAra spaSTa hai ki vaDagacchIya AcArya sAhitya sRjana ke sAtha-sAtha jinapratimA pratiSThA evaM jinAlayoM kI sthApanA meM samAna rUpa se ruci rakhate rahe / vartamAna kAla meM isa gaccha kA astitva nahIM hai| (kramazaH pR0 114 para tAlikA hai ) zodha sahAyaka pArzvanAtha vidyAzrama zodha saMsthAna vArANasI 1. nAhaTA, agaracanda-"jaina zramaNoM ke gacchoM para saMkSipta prakAza" zrIyatIndrasUri abhinandana anya pR0 153 / 2. vahI pR0 151 / 3. vahI pR0 154 /

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tAlikA naM01 AkhyAnakamaNikoSa ko prastAvanA meM do gayo bRhadgacchoya AcAryoM ko tAlikA bRhadgacchIya devasUri ke vaMza meM ajitadeva sUri AnandasUri ( paTTadhara ) nemicandrasUri (paTTadhara) [AkhyAnakamaNikoSa (mUla) ke kartA] pradyotanasUri (paTTadhara) jinacandrasUri (paTTadhara) AmradevasUri (ziSya) [AkhyAnakamaNikoSa ke vRttikAra] zrIcandrasUri (ziSya) haribhadrasUri (ziSya) haribhadrasUri ' vijayasenasUri (mukhya-paTTadhara) (ziSya-paTTadhara) samantabhadrasUri nemicandrasUri (ziSya-paTTadhara) yazodevasUri (ziSya-paTTadhara) guNAkarasUri (ziSya) pArzvadeva (ziSya)

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tAlikA naM02 vaDagamchIya AcArya municandrasUri ke guru-ziSya paramparA kI tAlikA udyotanasUri (prathama) sarvadevasUri devasUri ( vihAruka) udyotanasUri (dvitIya) ke samakAlIna 5 AcArya nemicandrasUri ( prathama ) udyotanasUri (dvitIya) yazodevasUri pradyumnasUri mAnadevasUri devasUri ( sarvadevasUri ) AmradevasUri ( prathama ) yazobhadrasUri nemicandrasUri devendragaNi aparanAma nemicandrasUri (dvitIya) municandrasUri ajitadevasUri vAdidevasUri vi0 saM01174-1225 mAnadevasUri ajitadevamUri . bhadrezvarasUri ratnaprabhasUri . vijayadevasUri jinadevasUri hemacandrasUri . vijayasiMhamUri (paTTadhara ) vi0 saM0 1238 meM vi0 saM0 1180 meM vi0 saM0 1226 upadezamAlAvRtti kI racanA neminAbheyakAvya kI racanA paramAnandasUri haribhadrasUri somaprabhasari khaNDana-maNDana nAmaka grantha ke vi0 saM0 1185 meM vi0 saM0 1241 meM kumArapAlapratibodha praNetA kSetrasamAsavRtti kI racanA kI racanA

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tAlikA naM. 3 * candrakula (candragaccha) ke AcAryoM kA vidyAvaMzavRkSa (upadezapada [haribhadra] TIkA udyotanasUri upadezamAlA bRhaTTIkA upamitibhavaprapaMcanAmasamuccaya vardhamAnasUri Adi granthoM ke praNetA - vi0 saM0 1088 meM AbU sthita vimalavasahI meM pratimA pratiSThApaka pramAlakSaNa [saTIka] jinezvarasUri buddhisAgarasUri [vi0 saM0 1080 meM paka graMthIvyAkaraNa kI racanA] paJcaliMgIprakaraNa nirvANalIlAkathA vIracaritra . haribhadrasUri ke aSTakoM para TIkA SaTasthAnaprakaraNa kathAkoSaprakaraNa Adi granthoM ke praNetA jinacandrasUri [paTTadhara] saMvegaraMgazAlA ke racanAkAra [vi0 saM0 1125] abhayadevasUri [paTTadhara] jinabhadra aparanAma dhanezvarasUri surasundarIkahA [vi0 saM0 1095] vardhamAnasUri prasannacandrasUri devabhadrasUri jinavallabhasUri E jinadattasUri ([abhayadevasUri ke paTTadhara] ravi0 saM0 1140 meM manoramAkahA vi0 saM0 1160 meM AdinAthacaritra vi0 saM0 1187-1288 abhilekhAnusAra] / cakrezvarasUri kharataragaccha prArambha bRhadgacchIya candragacchIya (paramAnandasUri vi0 saM0 1214 [abhilekhAnusAra]

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tAlikA naM04 vaDagacchIya vaMzAvalI aura candragacchIya vaMzAvalI ke paraspara samAyojana se nirmita vidyAvaMzavakSa udyotanasUri [prathama] sarvadevasUri devasUri [prathama] nemicandrasUri [prathama] udyotanasUri [dvitIya] ajitadevasUri yazodevasUri pradyumnasUri mAnadevasUri devasUri [sarvadevasUri] vardhamAnasUri AmradevasUri AnandasUri [prathama] yazobhadrasUri nemicandrasUri jinezvarasUri buddhisAgarasUri nemicandrasUri pradyotanasUri jinacandrasUri | [dvitIya], [AnandasUri municandrasUri ke paTTadhara]hai jinacandrasUri abhayadevasUri jinabhadra aparanAma (paTTadhara] [paTTadhara] dhanezvarasUri AmradevasUri [dvitIya] zrIcandrasUri prasannacandrasUri jinavallabhasUri vardhamAnasUri [dvitIya] haribhadrasUri vijayasenasUri nemicandrasUri yazodevasUri guNAkarasUri haribhadrari [mukhyapaTTa dhara] [ziSyapaTTadhara] [dvitIya] [ziSya] [ziSya] [AmradevasUri [zrIcaMdrasUri ziSya] [ziSyapaTTadhara] dvitIya ke paTTadhara] devabhadrasUri hai jinadattari cakrezvarasUri ajitadevasUri mAnadevasUri vAdidevasUri [mukhya paTTadhara] vijayasiMhasUri hemacandrasUri jinadevasUri vijayasenasUri ratnaprabhari bhadrezvarasari paramAnandasUri somabhadrasari haribhadrasUri kharataragaccha prArambha vaDagacchIya

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nATyadarpaNa para abhinavabhAratI kA prabhAva kAjI aJjuma saifI AcArya abhinavagupta ke atulanIya jJAna evaM advitIya medhA kI pratIka abhinavabhAratI svayaM TokA hote hue bhI prakANDa pANDityapUrNa vivecana ke kAraNa svatantra nATyazAstrIya grantha se kama mahattvapUrNa nahIM hai| niHsandeha rAmacandra-guNacandra ne nATyadarpaNa kI racanA se pUrva usakA samyak AloDana kiyA hai| isI kAraNa usako vivecana-paddhati, tathyoM, mantavyoM aura vicAroM kA atyadhika prabhAva nATyadarpaNa para parilakSita hotA hai| yaha eka Azcaryajanaka tathya hai ki sampUrNa nATyadarpaNa meM kahIM bhI abhinavabhAratI kA nAma prApta nahIM hotA hai| 'nATaka' zabda kI vyutpatti ke prasaGga meM mAtra eka sthala para AcArya abhinava gupta ko nAmataH AlocanA prApta hotI hai | isase isa tathya kI bhI pratIti hotI hai ki rAmacandraguNacandra ne svagranthalekhana meM svatantra grantha-lekhana kI paramparA kA nirvAha kiyA hai, kisI kA andhAnukaraNa nahIM kiyaa| isaliye aneka sthaloM para unhoMne tathyoM ko navIna rUpa meM paribhASita aura prastuta karane kA saphala prayAsa kiyA hai| aise avasaroM para sAmAnyarUpeNa prAcIna paramparA aura svayaM se bhinna mata rakhane vAle AcAryoM ke vicAroM kA bhI unhoMne nirdeza kiyA hai| isake liye unhoMne 'kecid' Adi zabdoM kA prayoga kiyA hai / isI zailI meM katipaya aise mantavyoM kA bhI rAmacandra-guNacandra ne saGketa kiyA hai, jo abhinavabhArato meM bhI prastuta kiye gaye haiN| nATya-darpaNa meM aise uddharaNa nimnalikhita haiMnATyadarpaNa abhinavabhAratI 1. anye tu kAryArthamasahyasyApyarthasya sahana .... ."tena duSTo'pyartho'pamAnena bahumatIkRtaH / tadachAdanamAmananti / vivRtti pR0 84 pamAnakalaGkApavAraNAcchAdanamiti / nA0 zA0 bhAga-3 pR0 55-56 / 2. apare tu krodhAdeH prAptasya zamanaM dyutimAma- sAmarthyAtprazamanoyasya krodhAderarthasya prAptasyApi nanti / pUrvokta pR0 109 yatprazamanaM sA dyutiH / pUrvokta pR0 58 / 3. kecidasya dvAdazanetRkatvamAmnAsiSuH / pUrvokta yathA samavakAra iti dvaadshetyrthH| pUrvokta bhAga-2 pR0 109 pR0 444 / 4. kecit punaralpAkSaraM gAyatryAdikamardhasama-viSa- uSNik saptabhiH gAyatrI SaDbhiH bandhakuTilAni mAdikaM cAtra padyaM manyante / pUrvokta pR0 111 viSamAdhasamAni tAnyatra samavakAre samyagyojyA nIti / pUrvokta pR0 441 / 1. vivRti nA da0 pa. 0 25 /

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nATyadarpaNa para abhinavabhAratI kA prabhAva 119 AcArya rAmacandra-guNacandra ne nATyadarpaNa meM anya AcAryoM ke matoM ko vipUla saGkhyA meM pradarzita kiyA hai| abhinavabhArato meM bhI isI rUpa meM vividha vicAradhArAoM kA ullekha prApta hotA hai| nATyadarpaNa meM pradarzita aneka mata aise haiM jo abhinavabhAratI meM bhI prApta hote haiN| vastutaH rAmacandra-guNacandra ne apane grantha meM pradarzita vibhinna mata-matAntaroM kA paryApta aMza abhinavabhAratI se prApta kiyA hai| inameM se kucha mata abhinavabhAratI ke pATha-bheda ke rUpa meM bhI prApta hote haiN| nATyadarpaNa meM ullikhita aise matoM kA jo abhinavabhAratI meM bhI nirdiSTa haiM-hama yahA~ ullekha kara nATyadarpaNa abhinavabhAratI 1. kecit tu mukhAdayaH sandhayo'vasthAzca yatra atra kecimUn sarvAn sandhInavasthApaJcakanirvahaNe pRthak-pRthak saGkapataH punarulliGgyante, taM pRthagvRttyA yojyamAnAnicchanti / nA0 zA0 nirvahaNasandhimAhuH / vivRtti pR0 51 bhAga-3 pR0 29 / 2. anye tu vipadAM zamanaM karaNamAhuH / pUrvokta anye tu vipadAM zamanaM krnnmaahuH| pUrvokta pR0 pR0 56 41 / 3. anye tu varNAnAM brAhmaNAdInAM yathAsambhavaM yattu brAhmaNAdivarNacatuSTayamelanamiti tadaphalatvA____ dvayostrayANAM caturNAM vaikatra mIlanaM varNasaMhAra- danAdRtyameva / pUrvokta pR0 47 / mAcakSate / pUrvokta pR0 65 4. anye tu 'citrArtha rUpakaM vacaH' iti paThanti / anye tu citrArthameva vaco rUpakamiti manyante / pUrvokta pR0 74 pUrvokta pR0 48 / 5. anye tvasya sthAne yukti paThanti / pUrvokta pR. 90 yuktirityanye idamaGgaM vyavaharanti / pUrvokta pR0 56 6. kecidanyatamAGgAnaGgIkAreNa dvAdazAGgamevaitaM kecidatrAnyatamamaGgaM nAdhIyate, dvAdazAGgamevaitatsa sandhimicchanti, evaM garbhasandhimapIti / pUrvokta dhimAhaH / pUrvokta pR0 56 / pR0 91 7. anye tu-'svabhAva zuddha-pAkhaNDyAdezvaritaM anye tvAhuH yeSAM svabhAvata eva caritaM ziSTamadhye prahasyate, tat saGkIrNacaritaviSayatvAt saGkI- sabhyetaratamatvena prahasAnahaMtadavizuddhatvAt saGkIrNam, rNam' ityAhuH / pUrvokta pR0 113 tadyogAcca rUpakam / pUrvokta bhAga-2 pR0 448 / 8. saGkIrNamanekAqa kecidanusmaranti / pUrvokta prahasanasyAGkaniyamAnabhidhAnAt . zuddhamekAGka pR0 113 saGkIrNaM tvanekAjhaM vezyAdicaritasaGkhyAbalAditi kecit / pUrvokta pR0 449 / / rAmacandra-guNacandra kI zailI kI eka pramukha vizeSatA yaha bhI hai ki unhoMne viSayoM ko paribhASita kara unake spaSTIkaraNa ke liye eka athavA adhika udAharaNa tatsambaddha vividha granthoM se prastuta kiye haiN| nizcitarUpeNa zuSka zAstrIya niyamoM ke vyAvahArika pradarzana se viSaya-bodhana meM paryApta sahAyatA prApta hotI hai| yahA~ bhI unhoMne abhinavabhAratI kI sAmagrI kA lAbha uThAyA hai, kyoMki AcArya abhinavagupta dvArA pradarzita udAharaNoM ko unhoMne tat-tat prasaGgoM meM anekazaH svIkAra kara nATyadarpaNa meM aneka sthaloM para pradarzita kiyA hai| abhinavabhAratI para AdhArita nATyadarpaNa ke nimna udAharaNoM ko prastuta kiyA jA sakatA hai

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120 kAjI aJjuma saifI nATyadarpaNa abhinavabhAratI pR0 25 nA0 zA0 bhAga-2 pR0 441 , 30 ., pR0 429 ,, 40-41 , bhAga-3 pR0 20-21 , pR08 ,, 24-25 viSaya 1. nATaka meM divya pAtra 2. vRttabandhazikSA 3. patAkAsthAnaka 4. phalAgama 5. devAyatta phala meM puruSa vyApAra kI gauNatA se sambaddha zaGkA / 6. mukhasandhi 7. pratimukhasandhi - 8. nirvahaNa sandhi 9. parikara sandhyaGga 10. parinyAsa 11. samAhiti 12. udbheda 13. karaNa 14. vilobhana 15. bheda 16. prApaNa 17. vilAsa 18. varNa saMhRti 19. narma 20. narmadyuti 21. saGgraha 22. udAhRti 23. krama 24. zaGkA 25. AkSepa 26. adhibala 27. drava 28. chAdana 29. zakti 30. vyavasAya 31. sandhi 32. Ananda 33. vinaya rahita vezyA nAyikA se yukta prakaraNa __ bhAga-3 pR0 56 pR0 53 bhAga-3 pR0 57 pR0 58 ,, 104 " bhAga-2 pR0 433

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ny s Norm " 454 nATyadarpaNa para abhinavabhAratI kA prabhAva 121 viSaya nATyadarpaNa abhinavabhAratI 34. vIthI pR0 117 nA0 zA0 pR0 459 35. vyAhAra 36. trigata " 458 37. asatpralApa 38. vAkkelI , 456 39. nAlikA , 455 40. udghAtyaka 41. avaspandita ,, 455 42. Amukha bhAga-3 pR0 93 43. ArabhaTI vRtti meM vicitra nepathya evaM maayaa-shir-drshn| , 140 pR0 104 44. ArabhaTI vRtti meM vicitra bhAva kAryAntara / // 141 , 104 45. AkSepikI dhruvA ,, 173 , bhAga-4 pR0 360 uparyukta vivaraNa se spaSTa hai ki abhinavabhAratI meM pradarzita udAharaNoM kI vipula saGkhyA kA nATyadarpaNa meM udAratApUrvaka prayoga kiyA gayA hai| ataH isa dRSTi se bhI rAmacandra guNacandra abhinavagupta ke RNI haiN| ___ tathyoM ke tArkika vivecana kI dRSTi se nATyadarpaNa meM yatra-tatra vividha zabdoM kI vyutpattiparaka vyAkhyA prastuta kI gayI hai| isa kSetra meM bhI usa para abhinavabhAratI kA spaSTa bhAva parilakSita hotA hai| nATyadarpaNa meM aneka aisI niruktiyA~ haiM, jinakA abhinavabhAratI se pUrNa sAmya hai| donoM granthoM meM samAna rUpa meM nirdiSTa aise sthala nimnalikhita haiMnATyadarpaNa abhinavabhAratI 1. nATakamiti nATayati vicitraM raJjanApravezena "tathA hRdayAnupravezaraJjanollAsanayA hRdayaM sabhyAnAM hRdayaM nartayatIti nATakam / vivRtti zarIraM copAyavyutpattiparighaTTitayA ceSTayA nartayati pR0 25 ""nATakamiti / nA0 zA0 bhAga-2 pR0 413 2. sa prasiddhi prAzastya hetutvAt patAkeva 'prasiddhiprAzastye sampAdayati / patAkAvadupayopatAkA / pUrvokta pR0 39 gitvAdiyaM patAketi cirantanAH / pUrvokta bhAga-3 pR0 15 3. arthaH karma-karaNavyutpattyA prayojanamupAyazca / ""arthaH prayojanamupAyazca, karma-karaNavyutpattyA / pUrvokta pR0 39 pUrvokta pR0 18-19 4. "prakarSeNa svArthAnapekSayA karotIti prkrii| prakarSaNa svArthAnapekSayA karotIti / nA0 zA0 vivRtti pR0 41 / bhAga-3 pR0 15 / 5. sa mukhasyAbhimukhyena vartata iti pratimukham / pratimukhaM pratirAbhimukhyena yato'tra vRttiH / pUrvokta pUrvokta pR0 48 / pR0 25 /

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122 kAjI aJjuma saiphI nATyadarpaNa abhinavabhAratI 6. narmaNo dyotanaM nrmdyutiH| pUrvokta narma ca sutarAM dyotitaM bhavatIti nrmdyutiH| pR0 67 pUrvokta pR0 44 / 7. sa utkarSaharaNAdudAhRtiH / pUrvokta utkarSamAharatItyudAharaNam / pUrvokta pR0 48 / pR075 8. buddhistatra kramate, na pratihanyata ityrthH| buddhirhi tatra kramate na pratihanyate / pUrvokta pR0 49 pUrvokta pR0 76 9. sA dravati' zlathIbhavati hRdayamanayeti vidravati vilIyate hRdayaM yeneti / pUrvokta pR0 52 / dravaH / pUrvokta pR0 77 10. toTayati bhinatti hRdayamiti toTakam / bhinnatti yato hRdayaM tatastoTakam / pUrvokta pR0 51 pUrvokta pR0 81 11. mArgAccalanam (dravaH) pR0 82 / / ""dravaNaM calanaM mArgAditi dravaH / pUrvokta pR0 33 12. prakarSaNa rocyate"iti prrocnaa| prakarSeNa rocata iti prarocanA / pUrvokta pR0 56 pR0 90 13. AnandahetutvAdAnandaH / pR0 96 / tadAnanta(nanda)hetutvAdAnandaH / pUrvokta pR0 58 14. Dimo Dimbo viplava ityarthaH, tadyogAdayaM Dimo Dimbo vidrava iti paryAyAH, tadyogAdayaM DimaH / pR0 114 DimaH / pUrvokta bhAga-2 pR0 443 15. utkramaNonmukhA sRSTirjIvitaM yAsAM tA utkramaNIyA sRSTirjIvitaM prANA yAsAM tA utsR utsRSTikAH zocantyaH striyastAbhiraGi- STikAH zocantyaH striyastAbhiraGkita iti ttvaadutsRssttikaangkH| pR0 115 tathoktaH / pUrvokta pR0 446 16. IhA ceSTA mRgasyeva strImAtrArthAtretIhA- IhA ceSTA mRgasyeva strImAtrArthA yatra sa IhAmRgaH / mRgaH / pR0 116 pUrvokta pR0 442 17. vividho'rtha Ahriyate'nayeti vyaahaarH| vyAhAraH vividho'rtho'bhinIyate yen| pUrvokta pR0 117 pR0458 18. tadadhikabalasambandhAdadhibalam / pR0 119 adhibalasambandhAdadhibalam / pUrvokta pR0 457 19. vacanaM tad dRSTArthagarbhavAd dRSTazoNita- tadvacanaM dRSTArthagarbhatvAtgaNDa iva gaNDaH / pUrvokta ___ garbhagaNDa iva gaNDaH / pR0 121 pR0 458 20. trigatamanekArthagatam / pR0 124 anekamarthaM gatamiti trigatam / pUrvokta pR0 458 21. nAlI vyAjarUpA praNAlikA / pR0 129 nAlikA praNAlikA nyAjetyarthaH / pUrvokta pR0455 22. mRdA parapakSamardanena svapakSamavati rakSatIti mRdavamiti mardanaM mRtparapakSamardanena svapakSabhavati mRdavam / pR0 129 rakSatIti / pUrvokta pR0 457 23. udghAte praznAtmake sAdhUdghAtyam / praznAtmake udghAte sAdhviti yat / nA0 zA0 pR0 131 bhAga-2, pR0 454 24. anya kAryAvalaganAdavalagitam / pR0 132 anyakAryAvalaganAdavalagitam / pUrvokta pR0 454 25. avaspanditaM cakSuHspandanAdivadantargata- avaspanditaM cakSuHspandanAdivadantargatasUcanIyasambhasUcanIyasambhavAt / pR0 133 vAt / pUrvokta pR0 455

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nATyadarpaNa para abhinavabhAratI kA prabhAva 123 nATyadarpaNa abhinavabhAratI 26. 'AGamaryAdAyAm' tena mukhasandhi samprApya mukhasandhenivartate yataH AGmaryAdAyAm / nA0 zA0 nivartate / pR0 136 bhAga-3 pR0 93 27. prasAdaprayojanA prAsAdikI / pR0 173 prsaadyojnH| prAsAdikI vidhAt / pUrvokta bhAga-4 pR0 36 28. vizeSeNa dUSayanti vinAzayanti vismA- dUSayatoti vidUSakaH""dUSayanti vismArayanti / rayantIti vidUSakAH / pR0 178 pUrvokta bhAga-3 pR0 251-252 rAmacandra-guNacandra ne 'nATyadarpaNa' meM 'veNIsaMhAra' kI AlocanA karate hue bhAnumatI ke sAtha duryodhana ke ratyabhilASa rUpa vilAsa ko tatkAlIna pariveza meM asaGgata hone ke kAraNa anucita kahA hai|' isI rUpa meM 'veNIsaMhAra' kI yaha AlocanA AcArya abhinavagupta dvArA bhI kI gayI hai| rAmacandra-guNacandra ke anusAra 'puSpadUSitaka' meM azokadatta ke kathana se nandayantI ke caritra ke sambandha meM pradarzita vyalIka sambhAvanA nirvahaNa sandhi paryanta upayogI hone ke kAraNa doSapUrNa nahIM hai| nirvAsana ke pazcAt usa jaisI uttama prakRti kI nAyikA kA adhama prakRti vAle zabara senApati ke ghara meM nivAsa avazya hI doSapUrNa evaM anucita hai| inhIM tathyoM ke AdhAra para 'abhinavabhAratI' meM bhI 'puSpadUSitaka' kI AlocanA evaM samarthana kiyA gayA hai| nATyadarpaNa kI vivRtti para bhI abhinavabhAratI kA atyadhika prabhAva hai| rAmacandra-guNacandra ne svaracita vivRtti meM vipula mAtrA meM abhinava bhAratIya ke aMzoM kA samAhAra kiyA hai / kahIM usake bhAvoM, kahIM zabdoM, kahIM vAkyoM aura kahIM-kahIM to sampUrNa anuccheda ko hI yathAvat athavA yatkizcit parivartana sahita nATyadarpaNa meM grahaNa kara liyA gayA hai| nATyadarpaNa ke abhinavabhAratI se prabhAvita aMzoM ko hama yahA~ prastuta kara rahe haiM-- nATyadarpaNa abhinavabhAratI 1. yadyapi samavakAre zRGgAratvamasti, tathApi nanvevaM zRGgArayoge kAvye kaizikIhInatA |"n na tatra kaishikii| na khalu kAmamAtra kAmasadbhAvamAtrAdeva kaizikI sambhavaH, raudra zRGgAraH, kintu vilAsotkarSaH, na cAsau prakRtInAM tadbhAvAt / vilAsapradhAnaM yadpaM sA rodraprakRtInAM netRNAm / pR0 24 kaizikI' / nA0 zA0 bhAga-2, pR0 440-441. 2. iha khyAtatvaM tridhA nAmnA ceSTitena dezena ""iha trividhayA prasiddhayA prasiddhatvaM bhavati, ca / pR0 24 __ amuka evaMkArI amutradeza iti / pUrvokta pR0 411 3. nAyikA tu divyA'pi bhavati yathorvazI, nAyikA tu divyApyavirodhinI yathorvazInAyakapradhAne martyacarite taccaritAntarbhAvAt / caritenaiva tadvRttasyAkSepAt / pUrvokta pR0 412 pR0 25 1. nA0 da0 pR0 62 / 2. abhi0 bhA0 (nA0 zA0 bhAga-3) pR0 42 / 3. vivRtti nA0 da. pR0 103 / 4. abhi0 bhA0 (nA0 zA0 bhAga-2) pR0 432 /

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124 kAjI aJjama saiphI nATyadarpaNa abhinavabhAratI 4. atyantabhaktAnAmevaM nAma devatAH prasI- nirantara bhakti bhAvitAnAmevannAmadevatAH prasIdanti, dantIti devatA'rAdhanapuraH saramupAyAnuSThA- tasmAd devatArAdhanapurassaramupAyAnuSThAnaM kAryanamAdheyamiti / pR0 25 miti / pUrvokta pR0 412 5. iha tAvat na nisargataH kiJcit caritaM ..'na nisargataH kiJcidAdhikArikam / pUrvokta mukhyamaGgaM vA, kintu bahuSvapi phaleSu bhAga-3 pR0 2;"jagatkaNTakarAvaNoddharaNaM zaraNAkaviryasyAtyantamutkarSamabhipreti tatphala- gatavibhISaNarakSaNamityAdyapi hi pradhAnaphale miSTam | "rAmaprabandheSu hi sugrIvamaitrI- sItApratyAnayanalakSaNe vivakSite na zaktayantaravyAzaraNAgatavibhISaNarakSaNa..."sItApratyA- pArasAdhyam / pUrvokta pR0 3;"kaviryatphalanayanAdiSu sItApratyAnayanasyaiva prAdhAnyaM mutkarSeNa vivakSite tatpradhAnaphalam / pUrvokta pR0 4 kavinA pratipAditam / pR0 27 6. prayatnAntare hi tadapi mukhyaM syAt tApa- zaktyantare'pipRthak vyApAryamANe tasyApyAdhikArisavatsarAje hi vatsarAjasya mukhyAya katvameva syAt / tApasavatsarAje rAjyapratyApatteH kauzAmbIrAjyalAbhAya pravRttenaiva yaugandha- pradhAnaphalatve vAsavadattAsaGgamapadmAvatI prAptyAdau rAyaNa-vyApAreNa prAsaGgikaM vAsavadattA- kriyAntarAnupayoga eva mantavyaH / pUrvokta pR0 3 saGgamapadmAvatI prAptyAdikarmApi sAdhyate / pR0 27 7. upAyasvarUpAparijJAne tadviSayANAmA- tadanabhidhAne upAyAdisvarUpAparijJAnAt prArambhArambhAdInAm "naiSAmauddeziko nibandha- dyavasthAnAmya trArthaH phalaM tasya prakRtaya upAyA kramaH"phalasya mukhyasAdhyasya hetava phalahetavaH ityrthH| tatra jaDacetanatayA dvidhaaupaayaaH| iha heturdvidhA acetanaH... krnnm....| cetano'pi dvidhA mukhya upakaraNacetano'pi dvidhA mukhya upkrnnbhuutshc| bhUtazca, antyo'pi dvidhA svArthasiddhisahitatayA upakaraNabhUto dvidhA svArthasiddhiyataH parArthasiddhayA yuktaH zuddhayApi ca, tatrAdyo praarthsiddhiprH| parArthasiddhiparazca pUrvaH binduH dvitIyaH patAkA tRtIyaH prakarI |""taasaaptaakaa, anyaH prakarIti / pR0 37 mauddezikoktivadupanibandhakramaniyama ityarthaH / pUrvokta pR0 12 8. gopucchasya ca kezAH kecitstokamAtrayA- anye tu yadA gopucche kecidvAlAH hrasvAH, kecidyinaH, kecinmadhyAvadhayaH, kecidaMtavyApinaH dIrghAH / tad yathAratnAvalyAM -pramodotsavo mukhaevaM prabandhavastUnyapi / yathA ratnAvalyAM sandhAveva niSThita ityAdi yAvat bAbhravyavRttAnto pramodotsavo mukhasandhAveva niSThitaH, mukhopa- mukhopakSipto nirvahaNaniSThAM praaptH| sArarUpAzca kSipto bAbhravyAdivRttAntazca nirvahaNArambhe padArthAH paryante krtvyaaH| pUrvokta bhAga-2 pR0 ratnAvalIprAptyAdayazca sArarUpAH padArthA 428-429 anta iti / pR0 30 9. ityAdi nAyaka-pratinAyakAmAtyAdyAzrayeNa tatrApi kacinnAyakoddezena kacitpratinAyakA vicitrarUpo bIjopanyAsa | pR039 zrayeNetyAdibhedairbahudhA bhidyate / pUrvokta bhAga-3 pR0 13

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nATyadarpaNa para abhinavabhAratI kA prabhAva 125 10. .. parasya pradhAnasya prayojanaM sampAdayati "parasya prayojanasaMpattaye bhavadapi svaprayojanaM .." / sugrIva vibhISaNAdihi rAmAdinopa. sampAdayati / evaM sugrIvavibhISaNaprabhRtirapi kriyamANo rAmAderAtmanazcopakArAya bhavan rAmAdinopakriyamANe rAmAderAtmanazcopakArAya rAmAdeH prasiddhi prAzastyaM ca sampAdayati / prabhavamAne prasiddhiprazastyai sampAdayatIti / " pR0 39 patAkAvadupayogitvAdiyaM patAketi cirantanAH / pUrvokta pR0 15 11. tAvatyeva patAkAnAyakasya svaphalasiddhi- tAvatyeva patAkAnAyakasya svaphalasiddhirUpa nibadhyate / nirvahaNasandhAvapi tatphale nibandhanIyA, siddhaphalastvasau pradhAnaphala eva nibadhyamAne tulyakAlayorupakAryopakAraka- vyApriyamANa AsIno'pi bhUtapUrvagatyA patAkAtvAbhAvAt na tena pradhAnasyopakAraH zabdavAcyo na mukhyatvena / nirvahaNaparyante tatphale syAt / siddhaphalastvasau pradhAnaphala eva kriyamANe tulyakAlayorupakArakatvAbhAvAt tena vyApriyamANo bhUtapUrvagatyA patAkAzabda- pradhAnopakAro na bhavet / pUrvokta pR0 18 vAcya iti / pR0 39 12. anyasminnupAye cintite sahasopAyAntara asminnapAye cintite sahasopAyAntaraprApti yathA prAptiryathA nAgAnande jImUtavAhanasya nAgAnande jImUtavAhanasya zaGkhacaDAprAptavadhyapaTasya zaGkhacUDAdaprAptavadhyapaTasya kaJcukinA kaJcukinA vAsoyugalArpaNam / pUrvokta pR0 20 vAsoyugalArpaNam / pR0 40 13. yathA rAmAbhyudaye dvitIye'ke sItAM prati yathA rAmAbhyudaye tRtIye'Gke sItAM prati sugrIvasya sugrIvasya saMdezoktiH-'bahunA'tra kimuktena' saMdezoktiH-- 'bahunAtra kimuktena // ' atrAnya .atra pAre'pi jaladherityatizayoktirapi prayojane nAtizaktyAzayena prayukte'pi vacasi pAresItAM prati tathaiva vRttatvAt prkRtsmbddhaa| pItyAdiprakRtopayogAtizayAt patAkAsthAnakam / atra cAtizayoktimAtrAccintitAt prayo- pUrvokta pR0 20 janAdaparaM tathaiva sotAharaNaM prayojanaM sampannamiti sAmAnyalakSaNam / pR0 40 14. upAyAnuSThAnasyAvazyakartavyAdinA vyava- prayujyate phalaM yairupAyAnuSThAnaiH teSAmitivRttava dhAne sati nAyaka-pratinAyakAmAtyadInAM zAdavazyakartavyatAdibhirvicchede'pi . sati yadanuyadanusandhAnaM jJAnamasau jJAnavicAraNaphala- sandhAnAtmakaM pradhAnanAyakagrataM - - sandhidravyajJAnaM lAbhopAyatvAd binduH| sarvavyApitvAd bindu, jJAnavicAraNaM phalalAbhopAyatvAt / pUrvokta vA jale tailabindureva binduH / "kevalaM pR0 13;"tailabinduvat sarvavyApakatvAdapi binduH / boja mukhasandhereva prabhRti nibadhyate, bindustu bIjaM ca mukhasandhereva pravAtmAnamunneSayati tadanantaramiti / pR0 41 bindustadanantaramiti vizeSo'nayoH / pUrvokta pR0 14 15. pradhAnanAyaka-patAkAnAyaka - prakarInAyakaiH prAjJaiHpradhAnanAyakapatAkAnAyakaprakarInAyakaizcetana sAdhye pradhAnaphalatvenAbhiprete bIjasya rUpaiH sampUrNatAdAyI pUrvaparigRhItasya pradhAnasya prArambhAvasthotkSiptasya pradhAnopAyasya bIjAkhyopAyasya phalam Arabhata ityArambha zabdasahakArI sampUrNatAdAyI sainya-koza-durga- vAcyo dravya kriyAguNaprabhRtiH sarvo'rthaH sahakArI

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126 sAmAdyupAyalakSaNo dravya-guNa- kriyA-prabhRtiH sarvo'rthazcetanaiH kAryate phalamiti kAryam / pR0 42 16. ... bAhulyaM prAdhAnyaM vA nibandhanIyam / pR0 42 kAjI aJjuma saiphI 17. paJcAnAmavazyambhAvamAha / uddezokta krameNaiva nibadhyante / '''' prekSApUrvakAriNAM hi prathamArambhastataH prayatnastataH sambhA banA tato nizcayastataH phalaprAptirityayameva krama iti / pR0 44 18. tadarthamautsukyamupAyaviSayamanenopAyenaitat sidhyatIti smaraNotkaNThA''dikarma tadanuguNo vyApArazcAbhayamArambhaH / pR0 44 19. mAtrazabdena phalAntarayogaH pratibandhanizva yazca vyavacchidyate / pR0 45 20. nizcayo niyatA phalavyabhicAriNyAptiH / pR0 46 21. iha ca tAvat puruSakAramAtrAbhinivezinAM daivamapAkurvatAM nAstikAnAM devabahumAna vyutpattaye puruSakAro'pyaphalastadabhAvo'pi saphala iti darzanIyam / pR0 47 22. aparathA parataH prAptamapi phalaM nAGgIkuryAditi / pR0 47 .... 23. mahAvAkyArthasyAMzA bhAgAH parasparaM svarUpeNa cAGgeH sandhIyanta iti sandhayaH / pR0 48 24. prArambhAvasthAbhAvitvAt pradhAna vRttasya bhAgo mukhamiva mukham / prArambhopayogI yAvAnartharAziH prasaktAnuprasaktyA vicitra rasasannivezastAvAn mukhasandhirityarthaH / yathA ratnAvalyAM prathamo'GkaH / atra hi sAgarikA - rAjadarzanarUpe amAtyaprArambhaviSayIkRte'rtha rAzI amAtyayaugandharAya - Nasya pRthvI sAmrAjyavijigISorvIraH, vatsarAjasya vasantavibhAva: zRGgAraH, pora kAryamityucyate, cetanaiH kAryate phalamiti vyutpattyA tena janapadakoza durgAdika vyApAra vaicitryaM sAmAdhupAyavarga ityetatsarvaM kArye'ntarbhavati / pUrvokta pR0 16. "pradhAnatvena bAhulyena nibandhanIyam / pUrvokta pR0 16. uddezakrameNaiva prayoktRbhiH kavibhiH nibandhanIyatayA jJAtavyAH / .....cAvazyaMbhAvikramatvamAsAmucyate / na hi prekSApUrvakAriNo'vasthAntarAsambhAvanAyAM prArambha ucito bhavati, tat prArambhazceduttarottarAvasthAprasara eva / pUrvokta pR0 6. yadautsukyamAtraM tadviSayasmaraNotva NThAnurUpaM, anenopAyenaitat siddhayatIti, prArambhaH / pUrvokta pR0 6. tasya kAryAntarayogaH pratibandhakavAraNaM ca mAtrapade - nAvadhAritam / pUrvokta pR0 7. ....niyatAM niyantritAM phalavyabhicAriNIM pazyati tadA niyata phalaprAptirnAmAvasthA / pUrvokta pR0 7. puruSakAramAtrAbhimAninAM devamavajAnAnAM cArvA kAditamemayuSAM sa daivabahumAna vyutpattaye hi puruSakAro'pyaphalaH, tadabhAvo'pi saphalaH pradarzanIyaH / pUrvokta pR0 8. aparathA parataH prAptamapi phalaM nAGgIkuryAt / pUrvokta pR09. mahAvAkyArtharUpasya tenArthAvayavA sandhIyamAnAH parasparamaGgezva sandhaya iti / pUrvokta pR0 23. prAgArambhabhAvitvAnmukhamivamukham | prArambhopayogI yAvAnartha rAziH prasaktAnuprasaktyA vicitrAsvAda ApatitaH tAvAn mukhasandhiH / pUrvokta pR0 23; yathA ratnAvalyAM prathamo'GkaH, tathA hi AmAtyasya vIro vatsarAjasya zRGgArAdbhuto, tataH zRGgAra iti iyAnayaM sAgarikAyA rAjadarzane - 'mAtyaprArambhaviSayIkRte'rtharAzirupayogIti mukhasandhiH / pUrvokta bhAga-3 pR0 24.

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nATyadarpaNa para abhinavabhAratI kA prabhAva 127 pramodAvalokanAdadbhutaH, tataH udyAnaga manAdArabhya punaH zRGgAraH iti / pR0 48 25. "sa mukhasyAbhimukhyena vartata iti prati- ""pratimukhaM pratirAbhimukhyena yato'tra vRttiH / mukham / pR0 48 pUrvokta pR0 25. 26. hyamAtyena sAgarikAceSTitarUpaM bIjaM mukha- .."amAtyena sAgarikAceSTitaM vasantotsavakAmadeva sandhau nyastaM vasantotsava-kAmadevapUjA''di- pUjAdinA tirohitaM naSTamiva "susaGgatAracitanA tirohitatvAdISallakSyam / tasya ca rAjatatsamAgamaparyantaM kAvyaM dvitIyAGkagataM susaGgatAracita rAja-sAgarikI-samAgama - pratimukhasandhiH / pUrvokta pR0 24-25. nena dvitIyAGke udghATa iti / pR0 49 27. utpattyudghATana-dazAdvayAviSTasya bIja- utpattyudghATana dazAdvayAviSTasya bIjasya yatrodbhedaH syonmukhyaM phalajananAbhimukhyaM tadvAn / phalajananAbhimukhyatvaM sa garbha / pUrvokta pR0 25. pa0 49 28. avamarzasandhau tu prAptyaMzaH pradhAnam / avamarza tvaprAptereva prdhaantaa| pUrvokta pR0 26. pR0 49 29. janaka-vighAtakayostulyabalatvAt sandehAtma- "janaka vighAtakayostulyabalatvAt kathaM na katvam "niyataphalAptirUpatvam / 'zreyAMsi sNdehH| "niyatA phalaprAptirucyate / zreyAMsi bahu bahuvighnAni bhavanti' iti| pR0 50. vighnAnIti'" / pUrvokta pR0 27 30. yathA ratnAvalyAmaindrajAlikapravezAt udAharaNaM ratnAvalyAmaindrajAlikapravezAtprabhRtyA prabhRtyAsamApteriti / pR0 51 samApteH / pUrvokta pR0 29. 31. nR-striyoH parasparamohA""| pR0 61 ..."pramadA puruSo yA tadarthA yA smiihaa| pUrvokta pR0 42. 32. ya eva mukhe rasa upakSipyate / "kAmaphale ''eva hi raso mukha upakSiptaH / pUrvokta pR0 43; ca rUpake "pratimukhe vilAsena sa eva kAmaphaleSu rUpakeSu pratimukha eva hyAsthAphalatvena vistAryate / yastu veNIsaMhAre bhAnu ratirUpeNa bhAvyam / "yastu veNIsaMhAre bhAnumatyA matyA saha duryodhanasya darzito ratyabhilASa- saha daryodhanasya darzito vilAsaH, sa nAyakasya rUpo vilAsa , sa nAyakasya tAdRze'vasare tAdRze'vasare'tyanucitaH iti cirantanairevoktam / 'nucitaH / yadAha-sandhi-sandhyaGgaghaTanaM yathA sahRdayAlokakAra:-'sandhisandhyaGgaghaTanaM rasabandhavyapekSayA / na tu kevala zAstrArtha rsbndhvypekssaa| na tu kavalazAstrArthasthitisthitisampAdanecchayA / / ', iti / pR0 62 sampAdanecchayA / pUrvokta pR0 42. 33. doSAcchAdanAya yat punahasanaM hAsyahetu doSo yenoktena pracchAdayitumiSyate tasyApi hAsyavAkyaM sA tasya narmaNo dyotanaM narmadyutiH / jananatvena narma ca sutarAM dyotitaM bhavatIti narmayathA ratnAvalyAm-'"atra mauryadoSaM. dyutiH / yathA ca ratnAvalyAM dvitIyeGGke vidUSakaH / chAdayituM yad vidUSakeNocyate, tad rAjJo / ""atra hi mauyaMdoSaM chAdayituM yadvidUSakeNohAsyahetutvAnnarmadyutiH / pR0 67 cyate tadrAjJo hAsyajananamiti narmaiva dyotitaM bhavati / pUrvokta pR0 44.

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128 kAjI aJjama saiphI 34. aniyato hyAkAro rUpamucyate / pR0 73 ""rUpamiti cAniyatA AkRtirucyate / pUrvokta pR048. 35. nizcayarUpatvAdeva coharUpAyA yuktebhidyte| "nizcayAtmakatvAdUhaH / pUrvokta pR0 49. pR074 36. lokaprasiddhavastvapekSayA yaH samutkarSaH lokaprasiddhavastvapekSayA yat sAtizayamucyate samutkRSTo'rthaH, sa utkrssaahrnnaadudaahRtiH| utkarSamAharatItyudAharaNam / pUrvokta pR0 48. pR0 75 37. bhAvasya parIbhiprAyasyAthavA bhAvyamAna- bhAvasya bhAvyamAnasya vastuno bhAvanAtizaye satyUha syArthasyoha prtibhaa''divshaannirnnyo| prtibhaavnaadiblaat"| buddhirhi tatra kramate na ""buddhistatra kramate, na pratihanyata ityarthaH / pratihanyate / pUrvokta pR0 49. pR076 38. bhayatrAsakAriNo vastuno yA zaGgA'pAya- bhayatrAsakAriNo vastuno yA zaGkA yadAzaGkanaM sa kArakatvasambhAvanA, sA dravati zlathI. vidravaH, vidravati vilIyate hRdayaM yeneti / pUrvokta bhavati hRdayamanayeti dravaH / pR0 77 pR0 52. 39..""prkrssnnaavirbhaavnmaakssepH|""abhipraaysy "abhiprAyasya hi tatrAkSepo bahiH karSaNam / bahiSkarSaNamAkSepaH / yathA ratnAvalyAM vAsavadattAyAmeva sAgariketi rAjJA vidUSakeNa ca vAsavadattAyAmeva sAgariketi rAjJA parigRhItAyAM taduktiSu sAgarike zItAMzumuMkhamutpale vidUSakeNa ca parigRhItAyAM taduktiSu- ityAdiSu / pUrvokta pR0 50. priyasAgarike ! shiitaaNshurmukhmutple| pR0 78 40. parasparavaJcanapravRttayoryasya buddhisahA- parasparavacanapravRttayoryasyaivAdhikaM (karma) sahAya yAdibalAdhikyena yatkarmataramabhisandhAtuM buddhayAdonabalambayati sa eva tamatisandhAtuM samartha, tat karma chalaviSaye adhika(bala)- vaJcayituM samartha iti tadidaM karmAdhibalam / chalayogAdadhi(bala)chalam / yathA ratnA- yathA-sAgarikAveSaM dhArayantI vAsavadattA vidUvalyAm-"kiM pdmsy|' atra sAga- SakabuddhidaurbalyAdrAjAnamatisaMdhatte kiM padmasya" rikAveSaM dhArayantI vidUSakabuddhi- ityAdi zlokAntamadhibalam / pUrvokta pR0 51. daurbalyAd vAsavadattA rAjAnamabhisandhatte / pR0 79 41. krodha-harSAdi-sambhUtAvega-gabhitaM vacanaM Avegagarbha yad vacanaM tattoTakam / sa cAvego toTayati bhinatti hRdayamiti toTakam / harSAt, krodhAt anyato'pi vA / bhinatti yato pR0 81 hRdayaM tatastoTakam / pUrvokta pR0 51. 42. vyatikramo mArgAccalanam / yathA ratnA- yathA bhartRsaMnidhAne'pi vidUSakasya sAgarikAyAzca valyAM sannihitaM bhartAramavagaNayya vidUSakasya vAsavadattayA bandhanam |"drvnnN calanaM mArgAditi sAgarikAyAzca vAsavadattayA bandhanamiti / dravaH / pUrvokta pR0 53. pR0 82 .

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nATyadarpaNa para abhinavabhAratI kA prabhAva 129 43. yadyapi zramodvega-vitarkAdayo vyabhicAri- yadyapi zramovega vitarkalajjAprabhRtayo vyabhi madhye lakSayiSyante, tathApi rasavizeSa- cArivagai satyavasare'vazyaprayojyAH sandhyaGgatvepuSTayartha sandhyaGgAvasare'pi lakSyanta iti| noktA mantavyAH / pUrvokta pR0 55. pR0 86 44. kruddhasya prasAdanamanukUlanaM buddhi-vibhavAdi- virodhinaH kupitasya prazamaH prasAdanaM zaktiH buddhi zaktikAryatvena sA zaktiH / pR0 88 vibhavAdizaktikAryatvAt / pUrvokta pR0 53. 45. athanirvahaNasandheraGgAni lakSayitumaddi- atha nirvahaNasandhAvuddezakrameNAGgAni lakSayituM ___ zati / pR0 91 prakramate / pUrvokta pR0 57. 46. svAparAdhodghaTTanaM paribhASA | pR0 93 ..'anyonyAparAdhodaghaTTanaM vacanam / pUrvokta pR0 58. 47. prakArazatairvAJchitasyArthitasya sAmastyena athitasya tatheti prakArazatai prArthitastha samyagapuna___ AgamaH praaptiraanndhetutvaadaanndH| viyogavadyadAgamanaM tadAnantahetutvAdAnandaH / pR0 96 pUrvokta pR0 58. 48. ""itivRttasyAvicchedazca rasapuSTyarthaH, iti vRttAvicchedo'pi hi rasasyaiva poSakaH, vicchede hi sthAyyAdestruTitvAt kutastyo anyathA vicchede sthAyyAdestruTitatvAt ka rasarasAsvAdaH ? pR0 102 vArtAH / pUrvokta bhAga-3 pR0 62. 49. yogyatAM ca rasanivezaikavyavasAyinaH yogyatAM ca kavireva jAnAti, na ca muktaka prabandhakavayo vidanti, na punaH "muktaka- kaviH / pUrvokta pR0 62. vayaH ! pR0 102 50. evaM ca puSpadUSitake'zokadattAdizabdA. etadevAbhimanyamAnena puSpadUSitake'zokadattAdi karNanena samudradattasya nandayantyAM yA vya- zabdAkarNanena samudradattasya zaGkA yopanibaddhA sA lokazaGkopanibaddhA, sA na doSAya / para- na doSAya nirvahaNAntopayogino hi nandayantInipuruSapambhAvanAyA nirvahaNaM yAvadatropayo- sinaM tasyAzca gRhAntarAvasthA / idameva mukhagitvAt / "putre dUrasthite nirvAsanaM, nirvA- sandhau malaM prpurusssmbhaavnaamuultvaat| evamanasitAyAzca zabarasenApatigRhe'vasthAnamanu- bhyupagame tu zvazureNa badhvA" asannihite pUtre citameva / vaNigamAtyaviprAzca svavargA- nirvAsanaM zabarasenApatigRhe'vasthAnamityuttamaprakRpekSayaivottamAH, na rAjApekSayA / ......" tInAmanupapannameva / tasmAt svavargApekSayedamuttamaprakaraNe hi nAyako vyutpAdasya | pR0 103 tvamadyatanerAjocitAnAmuttamaprakRtInAM vaNimAtre "" / prakaraNe hi tAdRza eva nAyakaH |"vyutpaa dyazca | pUrvokta bhAga-2 pR0 432. 51. tathA ca vezyAyAM nAyikAyAM vinayarahita- .."AcAraH kulastriyAM vinayapradhAnaH anyasyAM tad mapi ceSTitaM nibadhyate / yathA vizAkhadeva- viparItaH / tathA ca devIcandragupte vasantasenAmudkRte devIcandragupte mAdhavasenAM samuddizya dizya candraguptasyoktiH / pUrvokta pR0 433. kumAracandraguptasyoktiH" | pR0 104 17

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130 52. tatra kaJcukisthAne dAsaH / amAtyasthAne zreSTha / vidUSakasthAne viTaH / pR0 104 53. gRhavArtAyAM gArhasthyocita puruSArthasAdhake vRtte kulajaiva strI nAyikAtvena vaNigAdInAM nibandhanIyA / pR0 104 54. ''''pUrvaka vikRtakAvyAdo klRptaM sat samudradattatacceSTitAdivad grAhyam / athavA yatrApyaM tat pUrvaSipraNItazAstravyatirikta bRhatkathA''yupanibaddhaM mUladevatacca - ritAdivadupAdeyam / pR0 105 kAjI aJjuma saiphI 55. tayoH pratyekaM prasiddhayaprasiddhibhyAM catudattvAnnATikA'pi caturvidhA / pR0 107 56. niyuddhaM bAhuyuddham, spardhenaM zaurya-vidyA-kuladhana-rUpAdi - kRtaH saMharSaH / pR0 109 57. ata evAtra gadyaM padyaM cojoguNayuktam / ... senApatyamAtyAdi - dIptarasanAyakasampannaH / pR0 109 ****** 58. yathA zAkyAnAM strIsamparko garhaNIyo na cam | pR0 113 59. aGkAvatArarUpAzcAtrAGkA vidheyAH / cUlikAGkamukhayorapi yuddhAdivarNane nibaMdho bhavatyeva / pR0 114 63. zaGkukastvadhamaprakRternAyakatvamanicchan pra hasana - bhANAdI hAsyarasapradhAne viTAdernA - yakatvaM pratipAdayan kathamupAdeyaH syAditi / ...dvAbhyAM pAtrAbhyAmukti - pratyuktivaicitryaviziSTAbhyAmekena vA pAtreNAkAza bhASitasamanvitena yuktAH / pR0 117 kaJcukisthAne dAsaH, vidUSakasthAne viTaH, amAtyasthAne zreSThItyarthaH / pUrvokta pR0 431. gArhasthyocitA vArtA puruSArthasAdhakamitivRttaM na tatra vezyAGganA nAyikAtvena nibandhanIyA / pUrvokta pR0 432. anArSamiti purANAdivyatirikta bRhatkathAdyupanibaddhaM mUladevacaritAdi / AhAryamiti pUrvakavikAvyAd vAharaNIyaM samudradattaceSTitAdi / pUrvokta pR0 430. tathA hi devI kanyA ca khyAtAkhyAtAbhedena caturdhA | pUrvokta pR0 436. niyuddhaM bAhuyuddhaM saMgharSaH zauryavidyAkularUpAdikRtA spardhA / pUrvokta pR0 445. 60. devopAlambhAtmanindA''dirUpAnuzocanA- paridevitaM tmakaM paridevitam / pR0 115 61. te ca yathAsambhavaM strIviSayA anyaviSayA vA / pR0 116 62. zarIriNi vyAjena palAyanAdinA / pR0 116 taM kAvyAmojoguNayuktam / pUrvokta pR0 445; ''api tvamAtyasenApatiprabhRterdIptarasasya / pUrvokta pR0 444. yathA zAkyAnAM strIsamparkaH prahamanIyo bhavati, na cauryam / pUrvokta pR0 449. aGkAvatAra eva cAtra bhavati / cUlikAGkamukhayostvatrApi yuddhAdivarNane samupayogo'styeva / pUrvokta pR0 444. daivopAlambhAtmanindArUpamanuzocanaM yatra / pUrvokta pR0 446. ..... yathAyogaM strIviSayANi anyaviSayANi / pUrvokta pR0 442. vyAjamiti palAyanAdi / pUrvokta pR0 442. adhamaprakRte tu na nAyakatvamiti dhruvaM prahasanakabhANakAdau kiM brUyAt, hAsyAdirasapradhAnatve ma eva nAyakaH / pUrvokta pR0 459; ekahAyeMrityAkAzapuruSa bhASitairityarthaH / dvihAryeti uktipratyuktivaicitryeNetyarthaH / pUrvokta pR0 453.

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nATyadarpaNa para abhinavabhAratI kA prabhAva 64. mithaH parasparaM jalpe ukti-pratyuktikame yatroktipratyaktikrame kriyamANe parasparaprajJAnopa kriyamANe svapakSasya svAbhyupagamasya para- jIvanabalAtsvapakSasughaTitAdadhibalasaMbandhAdadhiba - sparaprajJopajIvanabalAt sthApanA sughaTitatvaM lam / pUrvokta pR0 457. kriyate yatra, tadadhikabalasambandhAdadhi balam / pR0 119 65. etad vacaH sakhyA bhartRpratyAyanaprayojane- etadvacanaM sakhI-saMbandhi bhartRpratyAyanaM prayojana noktaM vidagdhajanasya hAsyaM zvazurAdervaJcanAM, muddizya prayuktaM tasya palyA api saMbandhinAM chalaM sapatnyA roSaM janayatIti / pR0 126 vidagdhajanasya hAsyaM sapatnyA vacanaM roSaM jana yati / pUrvokta pR0 458. 66. ""pratyasato'sAdhubhUtasya pralapanam asatpra- asato'sAdhubhUtasya vastunaH pralapanamasminnitya___ lApaH / pR0 127 satpralApa iti / pUrvokta pR0 456. 67. yathA vA vyasaninA rAjaputreNa kiM sukha- ""yathA vyasaninA rAjaputreNa kiM sukhamiti miti paSTe mantripUtreNocyate-'sarvadA pRSThe tenottaraM dIyate-'sarvathA yo"|' pUrvokta yo.... / ' pR0 127 pR0 456. 68. paravipratAraNakAri yaduttaraM hAsyAya paravitAraNakAri yaduttaraM, ata eva hAsyayuktA sA hAsyanimittaM nigaDhArthatvAd bhavati sA nAlikA praNAlikA vyAjetyarthaH / pUrvokta pR0455. nAlI vyAjarUpA praNAlikA / pR0 129 / 69. guNAnAM doSatvaM, doSANAM ca gaNatvaM guNAnAM doSatvaM doSANAM vA guNatvaM yatra kriyate yenottareNa vyatyayo viparyAsaH kriyate, tanmRdavam / 'mRdavamiti mardanaM mRtparapakSamardanena tanmRdA parapakSamardanena svapakSamavati rakSa- svapakSabhavati rakSatIti / pUrvokta pR0 457. tIti mRdavam / pR0 129 70. ""udghAte praznAtmake sAdhUdghAtyam / yadA tatra yadA vivakSitamuttaraM dAtuM zakto'yaM syAditi praSTA vivakSitottaradAnasamarthaH, kintu yanmama manasi vartate tadeva vakti navetyevamAdinA yanmamAbhipretaM tadyuktamayuktaM vetyabhisaMdhAya nimittena yadA paSTaiva prativacanaM vaicitryamabhisandhApRcchati, prativaktA cocitamabhidhatte ya pRcchati, prativaktocitamabhidhatte tadA taduttaratadodghAtyamityarthaH / pR0 131-132 mudghAtyakam / praznAtmake udAte sAdhviti yat / pUrvokta pR0 454. 71. vivakSitaprayojanasyAnyakAryakaraNavyAjena yatrottare dIyamAne anyAnusandhAnapUrvake'pyanyatkArya sampattiryatra tadanyakAryAvalaganAdavalagi- sidhyati tadAnyakAryAvalaganAdavalagatam / pUrvokta tam / pR0 132 pR0 454. 72. puruSArthasAdhako vicitro vyApAro vRttiH| tasmAd vyApAraH pumarthasAdhako vRttiH| pUrvokta pR0 135 pR0 452. 73. kAyikyo hi vyApRtayo mAnasairvAcikaizca kAryaceSTA api hi mAnasIbhiH sUkSmAbhizca vAcivyApAraiH sambhidyante / pR0 135 kIbhizceSTabhirvyApyanta eva / pUrvokta bhAga-3 pR0 91.

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132 kAjI aJjama saiphI 74. vAcikyo mAnasyazca kAyaparispandAvinA- mAnasyApi vAcikyapi ceSTA avazyaM sUkSma kAla bhAvinya eva"prANAdirUpakAyaparispandA- parispandamandaprANavyApArarUpaM nAbhivartate / pUrvokta bhAve manovyApRtyanupalakSaNAcca / pR0 135 nA0 zA0 bhAga-3 pR0 91. 75. Abhyo hi varNanIyatvena kavihRdaye vyava- tAbhyo'pi vAcyarUpatvena kavihRdaye vyavasthi sthitAbhyaH kAvyamutpadyate / pR0 135 tAbhyaH kAvyamutpadyate / pUrvokta bhAga-2 pR0 408 76. tenAnabhineye'pi kAvye vRttayo bhavantyeva / vRttyaGgAnyavi sarvakAvyeSu santyeva / yadyapi sarvepR0 135 SAmabhineyAnabhineyAnAM kAvyAnAM vRttayaH / pUrvotta pR0 408. 77. 'na hi vyApArazUnyaM kiJcid varNanIya- na ca kriyAzanyaH kazcidapyaMzo'sti / teSu ca na _masti / pR0 135 vyApAratrayazanyaH kazcidapi kAvyAMzo'sti / bhAga-3, pR0 87. 78. mUrchAdau tu vyApArAbhAvena vRttyabhA- mUrchAdau tu vyApArAbhAve vRttyabhAva eva / pUrvokta ve'pi / pR0 135 bhAga-2 pR0 452. 79. 'AG maryAdAyAm' tena mukhasandhi samprApya mukhasandhenivartate yataH, AGmaryAdAyAm, yadi nivrtte| 'ISadartha vA' tata ISanmukhaM vAtrAmukhaM prArambhamISanmukhaM vA prastAvyate'nayeti / mukhsndhisuucktvaadaarmbhH| prastAvanA pUrvokta bhAga-3 pR0 93. zabdenApyetaducyate / pR0 136 80. spaSToktistvevaM yathA nAgAnande nATayi- spaSToktipratyaktibhiH, yathA nAgAnande 'nATayitavye"| pR0 136 tvye"| pUrvokta pR0 93. 81. sat sattvaM prakAzastad yatrAsti tat sattva- satsattvaM prakAzaH tadvidyate yatra tatsattvaM manaH, nmanastatra bhavA| pR0 139 tasmin bhavaH / pUrvokta pR0 96. 82. Adha! vAcA nyakkAraH / pR0 139 / / AdharSaNaM vAcA nyakkAraH / pUrvokta pR0 97. 83. "sUtradhAre tattulyaguNAkRtisthApaka evaM ca yadA sthApako'pi sUtradhAratulyaguNAkAro" ____ AmukhamanutiSThati / pR0 139 AmukhaM bhavati / pUrvokta pR0 93. 84. dIptA rasA raudrAdaya auddhtyaavegaadihetvH| dIptarasA raudrAdayaH uddhtaaH|""krodhaavegaadyaaste| pR0 140 pUrvokta pR0 103. . 85. bhy-hrssaatishyaakulitpaatrprveshH| pR0 bhayAtizayena harSAtizayena ca kSiprameva praveza140 nirgamau / pUrvokta pR0 104. 86. tatra vicitraM nepathyaM veNIsaMhAre azvatthA yathA mAyAzironikSepe rAmAbhyudaye citraM nepathyam, mnaH |"maayaashirodrshnN raamaabhyudye| yathA vAzvatthAmnaH / pUrvokta pR0 104. pR0 140 87. tathAhi aGgadenAbhidrUyamANAyA mandodaryA tatraiva aGgadAdabhidryamANAyA mandodaryA bhayaM, bhayam, aGgadasyotsAho'syaiva rAvaNadarzanena aGgadasyotsAhaH, ""rAvaNasyAtikrodhaH, yastAtena

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nATyadarpaNa para abhinavabhAratI kA prabhAva 133 'etenApisurA jitAH' ityAdi vadato hAsaH, nigRhya bAlaka iva prakSipya kakSAntare' iti vadato''yastAtena nigRhya bAlaka iva prakSipya Ggadasya jugupsaa-haasvismyrsaa| pUrvokta pR0 kakSAnte' iti ca jalpato jugupsA hAsa- 104. vismayAH, rAvaNasya rati krodhau / pR0141 88. anena gRha-bhRtyAdhupamardanasya grahaH / "guNe- AgharSaNaM dArAdikhalIkaraNam / avikSepo deza vasUyA mAtsaryam / droho jidhAMsA dArAdi- jaatybhijnvidyaakrmnindaa| .."upaghAto gRhakhalIkAra-vidyA-karma-deza-jAtyAdi-nindA- bhRtyAdyapamardanam |"abhidroho jighAMsA / mAtsayaM rAjya-sarvasvaharaNAdirAdharSaH / pR0 148 gunnessvsuuyaa| AdigrahaNAd rAjyApaharaNAdi / pUrvokta bhAga-1 pR0 320. 89. parAkramaH parakIyamaNDalAdyAkramaNasAma- sandhyAdiguNAnAM samyakprayogo nayaH / indriyajayo rthyam / balaM hastyazva-ratha-padAti-dhana- vinyH| balaM hastyazvarathapAdAtam / parAkramaH dhAnya-mantryAdisampat" / nyAyaH sAmA- parakIyamaNDalAdyAkramaNAvaskandaH / "pratApaH zatrudInAM smykpryogH| anenendriyajayo viSaye santApakAriNI prasiddhiH / prabhAvo'bhijanagRhyate / anena zatruviSaye santApapartRtva dhanamantrisampat / pUrvokta pR0 324-325. prasiddhirUpaH pratApo gRhyate / pR0 149 90. niSThevaH kaphanirasanam / udvego gAtradhUna- niSThIvana kaphanirAsanam / udvejanaM gAtrodhUnanam / nam / pR0 150 pUrvokta bhAga-1 pR0 329 91. indrajAlaM mantra-dravya-hastayuktyAdinA'sa- indrajAlaM mantradravyavastuyuktyAdinA asambhava mbhavadvastupradarzanam / ramyaH sAtizayatvena vastupradarzanam / "atizeta ityatizayaH / "yacca hRdyo'rthaH zilpakarmarUpa" | pR0 150 zilpaM krmruupm| pUrvokta pR0 329-330. 92. evaMvidharUpaiva, apareSAM tu pAThyAnAmu- evaM ca nityamevaM rUpameva / anyapAThyAnAmutthA sthApanAdInAM pUrvaraGgAGgAnAM prayogavazA- panAdInAM prayogavazAdanyathAttvopapattirdRSyate / danyathAtvamapi bhavati / pR0 171 pUrvokta pR0 217. 93. ata eva kavayo rUpakArambhe 'nAdyante sUtra- purANakavayo likhanti sma 'nAndyante sUtradhAraH' iti / dhAraH' iti paThanti / pR0 172 pUrvokta pR0 217. 94. yathA udAttarAghave rAmasya prastutazRGgA- yathA udAttarAghave rAmasya prastutazRGgArakramolla rollaGghanena-'are re taaps"| ityAdi- nena-'are taaps|' ityaadinaa| yathA nepathyavAkyAkarNanena vIrarasAkSepaH / vAkyAkarNanena vIrarasasyAkSepasya tu rasasya pR0 173 mAzRNyate / pUrvokta bhAga-4, pR0 260-261. 95. iyaM ca prAvezikyAkSepikyanantaramavazyaM "iyaM hi prAvezikyAkSepikyA anantaramavazya prayojyeti vRddhasampradAyaH / pR0 173. prayojyA bhavati / pUrvokta pR0 361. 96.""anukaturyadA anAzaGkita eva dhanavighA- anakarjaryadanAzaGkitadhanaviSayAdatyuddhata prayoga tAdinA vighAta uddhataprayogazramAd vA zramavazAd vA bhramAdidoSa sambhAvanA / vastrAmUrchA-bhramAdisambhAvanA vastrAbharaNAdervA bharaNAvakAzAditsayAgIyate saantraadhruvaa| tatra

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kAjI aJjuma saiphI pracyutistadA tatsaMvaraNAvakAzaditsayeyaM ca prAktanaM bhAvi vA rasasvarUpamanuvRttimityagIyate / asyAM ca prAktanaM bhAvi vA rasasya vazyam | kevalaM chidrAcchadana mAtra prayojanAyAsvarUpamanuvaya'm / chidrAcchAdanamAtraprayo- masyAM na sArthaka padakadambayojanamupagIti zuSkAjanatvAt cAsyA na sArthakapavanAsanamupa- kSaraireveyaM lakSye ca / pUrvokta pR0 361. yogIti zuSkAkSarANyevAsyAM nibadhyante / pR0 173 97. yathopazrutizakunanyAyena pratyayena" | pR0 ityAdi kAkatAlIya zratizakUnanyAyena lauki173 kasya / pUrvokta bhAga-4 pR0 361. 98. ""na tu dezakAlAvasthAdyapekSayAnI tyAva- prANAtyaye'pIti na tu nItyanuvartanena kathaJcit sahanapUrvakaM niryAtanamiti / pR0 176 / / dezakAlAdyanuvartanena sahanapUrvakaM niryAtanam / pUrvokta bhAga-3, pR0 167. 99. sahajA mukhraag-dRssttivikaaraadirhitaa| mukharAga dRSTi vikArAdayaH / pUrvokta bhAga-2 pR0 176 pR0 166. 100. yathAsambhavaM sandhiM vigraheNa, vigrahe vigrahaM vA sandhinA dUSayatIti vidUSakaH, vipralambha sandhinA ca vizeSeNa dUSayanti, vinAza- natve vinodane dUSayanti vismArayanti / pUrvokta yanti, vipralambhaM tu vinodadAnena bhAga-3 pR0 251-252. vismArayantIti vidUSakAH / pR0 178 101. yathorvazI puruurvsH| 'nape divye na ca ""ityasyApavAdamAha divyveshyetyaadi| yathA prabhau' ityasyApavAdo'yamiti / pR0 179 purUravasaH urvazyA / pUrvokta pR0 196. 102. anyanArI vyAsaGgAdinA / pR0 181 vyAsaGgAdityanyanArIviSayAdityarthaH / pUrvokta pR0 209. 103. bAlye'pi kiJcidunmIlanti, vArdhake tu te hi yauvane udriktA dRzyante bAlye tvanudbhinnA prAcuryaNa nazyanti / pR0 181-182 vArdhake tirobhUtAH / pUrvokta pR0 154. 104. puMsAM tUtsAhAdayo mukhyato'laGkArAH / tena puMsastUtsAhavRttyAta eva paramAlaGkArAH, tathA ca nAyakabhedeSuddhatAdiSu dhIratvaM vizeSaNa- sarvaSveva nAyakabhedeSu dhIratvameva vizeSaNatayoktam / muktam / bhAvAdayastu puruSANAmutsAhA- tadAcchAditAstu zRGgArAdayaH dhIralalita dyAcchAditA eva bhavantIti te gaunnaaH| ityAdau / pUrvokta pR0 158. pR0 182 105. bhrU-cibuka-grIvA''dezca sAtizayo vikAraH codghratArakacibukagrIvAdeH sAtizayo vikAraH... zRGgArocita udbhidyodbhidya vizrAnti- zRGgArocitamAkAram / svetyud bhidyodbhidya mattvenAsantato hAva iti / pR0 182 vizrAmyan hAvaH ! pUrvokta pR0 156-157. 106. prasaraNazIlaM sazRGgAraM samucitavibhAva- "sa tu prasaraNakadharmakaH, ""yadA tu rativAsanA vizeSopagrahavirahAdaniyataviSayaM prabuddharati. prabodhAttAM prabuddhAM ratimabhimanyate kevalaM samubhAvasamanvitaM helA / pR0 182 citavibhAvopagrahavirahAnniviSayatayA sphuTIbhAvaM na

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nATyadarpaNa para abhinavabhAratI kA prabhAva 135 pratipadyate tadA tajjanito dehavikAravizeSo helA / pUrvokta bhAga-3 pR0 157. 107. ete ca trayo'GgajAH parasparasamutthitA .."apyete parasparasamatthitA bhavanti / tathA hi api bhavanti / tathA hi kumArIzarIre kumArIzarIrepraur3hatamakumAryantaragatahelAvalokane / prauDhatama kumAragatabhAva-hAva-helA-darzana- pUrvokta pR0 155. zravaNAbhyAM bhAvAdayo'nurUpA virUpAzca bhavanti / pR0. 182 108. rAgaH priyatamaM pratyeva bahumAnaH / mado vacane'nyathAvaktavye'nyathAbhASaNam, hastenAdAtavye, madyakRtazcittollAsaH / harSaH saubhaagygrvH| pAdenAdAnam, rasanAyAH kaNThe nyAsaH ityAdi / anyathA vaktavye'nyathA vacanam, hastenAdA- madyena kRto rAgaH priyatamaM pratyeva bahamAno hrssH| tavye pAdenAdAnam, kaTIyogyasya kaNThe saubhAgyagarvo yathA / pUrvokta pR0 160. nivezana-mityAdikaH"" | pR0 183 109. priyatamaprotyatizayena / pR0 183 priyatamagataiH prItyA taM prati bahumAnAtizayena" / pUrvokta pR0 159. 110. rUpalAvaNyAdInAM ca puruSeNopabhujyamAnAnAM tAnyeva rUpAdIni puruSeNopabhujyamAnAni chAyAntaraM yadaujjvalyaM chAyA vizeSaH" / pR0 184 zrayanti / pUrvokta pR0 162 / isake atikti patAkAsthAnaka, kAryAvasthA aura arthaprakRtiyoM kI cetana evaM acetana rUpa meM kI gayI vyAkhyA tathA anya vividha sthala bhI abhinavabhAratI se vaicArika dRSTi se prabhAvita tathA anuprANita pratIta hote haiN| yaha sambhAvanA bhI satya pratIta hotI hai ki rAmacandra-guNacandra dvArA kathita 'nATyadarpaNa-vivRtti' nAma bhI avinavagupta ke 'nATyaveda-vivRtti' se prerita rahA hogaa| ina samasta tathyoM ko pRSThabhUmi meM bhI yaha kathana to anucita hI hogA ki nATyadarpaNa meM abhinavabhArato kA andhAnukaraNa kiyA gayA hai| vastutaH rAmacandra-guNacandra ne avasara ke anurUpa abhinavagupta ke mantavya kI AlocanA tathA unameM saMzodhana evaM parivardhana bhI kiyA hai, parantu prastuta zodha-patra kI sImAoM ko dRSTigata rakhate hue hama yahA~ nATyadarpaNa ke etatsambaddha sthaloM kA ullekha ucita nahIM samajhate haiN| nATyadarpaNa kI vivRtti meM 2 sthala aise bhI prApta hote haiM jina para nATyazAstra aura abhinava bhAratI kA saMyukta prabhAva dRSTigocara hotA hai| yahIM unakA pradarzana kara denA to anaGga-kIrtana jJAta nahIM hotA hai1. bhAvAnAM sAdhyaphalocitAnAM ratiharSotsa- etatsAdhyaphalocitabhAvalakSaNam / nA0 zA0 vAdInAM yAcanaM prArthanA / pR0 74 bhAga-3 / pR0 50 / ratiharSotsavAnAM tu prArthanA prArthanAbhavet / 86 / 19 nA0 zA0. 2. caura-napAri-nAyakAdibhyo bhymudvegH| arizabdAnnAyakAdi / abhi0 bhA0 (nA0 zA0 pUrvokta pR0 76. bhAga -3) pR0 51; bhaya nRpAridasyUtthamuvegaH prikiirtitH| 88 / 19 nA0 zA0 /

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kAjI aJjuma saiphI isa samasta vivecana se nATyadarpaNa para abhivabhAratI kA atyadhika prabhAva hai yaha svataH spaSTa ho jAtA hai| vastutaH yadi nATyadarpaNa ke abhinavabhAratI se pratyakSa athavA apratyakSa rUpa se sambandhita sampUrNa aMzoM ko usame pRthaka kara diyA jAye to usakA mUla svarUpa hI asta-vyasta ho jaayegaa| yaha saba usa samaya aura bhI vicitra pratIta hotA hai, jala nATyadarpaNakAra svayaM kAvyApahAra kI kaTu zabdoM meM karate haiN|' kAz2I pAr3A, bijanaura (u0 pra0) 246701 grantha-sUcI 1. nATyadarpaNa (nA0 da0)-rAmacandra-guNacandra, oriyaNTala insTITyUTa, bar3audA, 1959 / 2. nATyazAstra (nA0 zA0) bharata, bhAga-1 / oriyaNTala insTITyUTa, bar3audA, dvitIya saMskaraNa 3. nATyazAstra-bharata, bhAga-2, orieNTala insTITyUTa, bar3audA, 1934 / 4. nATyazAstra-bharata, bhAga-3, orieNTala insTITyUTa, bar3audA 1954 / 5. nATyazAstra-bharata, bhAga-4, orieNTala insTITyUTa, bar3audA 1964 / 6. hindI nATyarpaNa-rAmacandra-guNacandra, hindI-vibhAga, dillI vizvavidyAlaya, dillI, prathama saMskaraNa 1961 / 7. di nATyadarpaNa oNva rAmacandra eNDa guNacandra-e kriTikala sTaDo-trivedI ke0 eca0, insTITyUTa oNva iNDolaoNjI, ahamadAbAda, pharsTa eDIzana, 1966 / 1. akavitvaM parastAvat kalaGkaH pAThazAlinAm / anyakAvyaiH kavitvaM tu kalaGkasyApi cUlikA / / nA0 da0 prArambhika zloka saM0 11 /

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viMzikA yA SaTtriMzatikA eka adhyayana anupama jaina* evaM surezacandra agravAla** SaTtrizikA yA SaTtriMzatikA nemicandra siddhAnta cakravartI ( 10vIM za0 I0) ke prasiddha grantha " trilokasAra" ke TIkAkAra mAdhavacandra traividya (10-11vIM0 za0 I0) kI eka ajJAta gaNitIya kRti hai / vastutaH lekhaka ne isa kRti kA praNayana prasiddha jaina gaNitajJa mahAvIrAcArya (850 I0 lagabhaga) kRta gaNitasAra saMgraha ke AdhAra para usakI sAmagrI ke kucha aMza meM katipaya navIna sUtra jor3akara kI hai / prastuta lekha meM hama isI kRti ke sandarbha meM carcA kreNge| 1 granthakAra mAdhava candra traivaidya kA paricaya - SaTtriMzikA yA SaTtriMzatikA kI pANDulipiyoM meM AyA nimna ullekha isa kRti ko mAdhavacandra kI racanA batAtA hai / zrI vItarAgAya namaH |ch| chattIsa metena sakala 8, bhinna 8, bhinna jAti 6, prakIrNaka 10, trairAzika 4 iMttA chattIsa meM buTu vIrAcAryarU pelhagaNita vanu mAdhavacandra traividyAcAryArU zodha sidarAgi zodhyasAra saMgrahame nisikoMbuTu / ' isase spaSTa hai ki isakI racanA mAdhavacandra traividya ne vidvAn (mahA) vIrAcArya ke ( gaNita ) sAra saMgraha ko zodha kara zodha kara kI thI / jaina granthoM meM mAdhavacandra nAma ke 10-11 vyaktiyoM ke ullekha milate haiM / 9vIM se 13vIM zatI I0 ke madhya hameM tIna aise mAdhavacandra milate haiM, jisake sAtha traividya kI upAdhi jur3I hai / prAcIna kAla meM siddhAnta, vyAkaraNa evaM nyAya ina tInoM viSayoM para samAna adhikAra rakhane vAle ko vidya kI upAdhi dI jAtI thI / prathama mAdhava candra traividya kA ullekha karate hue nemicandra zAstro ne likhA hai ki "prathama mAdhava candra traividya ve haiM jinake ziSya nAga candradeva ke putra mAdeya sena bobaeNko tolapuruSa vikrama zAntara kI rAnI pAliyabaka ne apanI mAtA kI smRti meM nirmApita pAliyakka basati ke lie dAna diyA thA / 2 Luice Rice ne isa prakaraNa se sambaddha abhilekha kA samaya lagabhaga 950 I0 anumAnita kiyA hai kintu svayaM tolapuruSa vikrama zAntara kA zilAlekha san 897 I0 kA prApta hai / ataH yaha mAdhava candra traividya lagabhaga 900 I. meM huye hoMge / " * vyAkhyAtA gaNita vibhAga, zAsakIya mahAvidyAlaya, byAvarA (rAjagar3ha) ( bhArata ) ** rIDara, gaNita vibhAga, meDUgarI vizvavidyAlaya, meDUgarI ( nAIjIriyA) / 1. SaTtriMzikA - jayapura pANDulipi - patra saM0 39 / SaTtraMzatikA - kAraMjA " - patra saM0 46 | 2. dekheM sandarbha -- 6, II, pR0 34, pR0 288. 3. epigrAphI karNATikA, bhAga-8, nAgara -- 45. 4. epigrApho karNATikA, bhAga-8, nAgara -- 60. 18 www.jaipelibrary.org

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138 anupama jaina evaM surezacandra agravAla dUsare mAdhava candra vidya nemicandra siddhAnta cakravartI ke ziSya haiN| durgadeva ne zrI nivAsa rAjA ke zAsana kAla meM riSTasamuccaya kI racanA kumbha nagara meM kI thii| durgadeva ne apane guru saMyama sena ke sAtha mAdhavacandra kA bhI smaraNa kiyA hai / unhoMne likhA hai ki jayaU jae jiyamANo saMjamadevo muNIsaroM ittha / tahava hu saMjama seNo mAhavacando gurU taha ya / ' arthAt saMyama-deva ke guru saMyama sena evaM saMyamasena ke guru mAdhava candra batalAye gaye haiN| durgadeva ke guru kA nAma saMyamadeva thA evaM unakA samaya 1032 I0 hai| ataH mAdhavacandra kA samaya inase lagabhaga 50 varSa pUrva honA cAhiye / isa prakAra mAdhavacandra, nemicandra siddhAntacakravartI ke ziSya hI hone caahie| nemicandra siddhAntacakravartI ke ziSya mAdhava candra vidya ne apane guru kI AjJA se trilokasAra meM yatra-tatra aneka gAthAyeM samAviSTa kI thI, yaha tathya nimna gAthA se spaSTa hai / guruNemicaMda sammadakAdiyavagAhA jahiM tahiM raDayA / mAhava caMdativijoNiya maNu sadaNijja majjehiM // 2 __tIsare mAdhavacandra traividya mUlasaMgha, krANara gaNa, tintriNI gaccha ke vidvAn jaina muni candrasUri ke praziSya the| jainazilAlekha saMgraha, tRtIya bhAga ke lekha naM0 431 meM (isako vi. sa. 1254 meM utkIrNa kiyA gayA thA) jina sakalacandra kA ullekha kiyA hai, unake ziSya ho ye mAdhavacandra (vidya) haiM / inhoMne kSullakapura (vartamAna kolhApura) meM kSapaNAsAra gadya kI racanA kI thii| __ mAdhava candra ne isa graMtha kI racanA zilAdhara kula ke rAjA vIra bhojadeva ke pradhAnamantrI bAhubalI ke lie kI thI jinheM mAdhavacandra ne bhojarAja ke samuddharaNa meM samartha bAhubalayukta, dAnAdi guNotkRSTa, mahAmAtya evaM lakSmIvallabha batalAyA hai| inhoMne 1203 I0 meM kSapaNAsAra gadya kI racanA kI thii| yaha tathya nimna gAthA se spaSTa hai : amunA mAdhava candra divya gaNinA, traividyacakrezinA, kSapaNA sArama kari bAhubali sanmaMtrI sajJaptaye / / sakalakAle zara-sUrya-candragaNite jAte pure kSullake, zumadedundubhi vatsera vijaya tAmA candra tAva muvi / / SaTtriMzikA ke kartA mAdhavacandra vidya ina tInoM meM se kauna se mAdhavacandra haiM, yaha nirdhArita karane hetu koI Thosa pramANa nahIM hai / tathApi nemicandra siddhAntacakravartI ke ziSya mAdhavacandra vidya 1. riSTasamuccaya-godhA jaina granthamAlA, indaura-padya-254. pR0 168 2. triloka sAra, mANika candra granthamAlA-1918 / 3. saM0 7-I, pR0 397 / 4. vahI, pR0 397 / 5. kSapaNAsAra gadya prazasti-jaina grantha prazasti saMgraha, bhAga-1, pR0 155 / 6. saM07-I, pR0 397 /

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trizikA yA SaTtriMzatikA : eka adhyayana trilokasAra sadaza karaNAnuyoga ke jaTila gaNitIya prakaraNoM se samRddha graMtha ke TIkAkAra hone ke kAraNa laukika gaNita meM bhI paryApta ruci rakhate the| inhoMne jisa prakAra trilokasAra kI TIkA karate samaya yatra-tatra aneka gAthAoM ko samAviSTa kiyA hai lagabhaga usI prakAra mahAvIrAcArya kRta gaNitasArasaMgraha meM se kucha prakaraNa yathAvat lekara evaM usameM kucha navIna sAmagrI jor3akara SaTtriMzikA kI racanA kI gaI hai / phalataH yaha anumAna kiyA jA sakatA hai ki SaTtriMzikA ke racanAkAra mAdhavacandra vidya nemicandra siddhAntacakravartI ke ziSya the arthAt SaTtriMzikA ke racanAkAra evaM trilokasAra ke TIkAkAra se bhinna haiN| isa dRSTi se SaTtriMzikA kA racanAkAla 10-11 vIM za. I. siddha hotA hai| vizikA ke ullekha -patriMzikA kA sarvaprathama ullekha mahAvIrAcArya kI kRti ke rUpa meM DA0 kAsalovAla ne kiyA thaa| unakI sUcI meM diyA gayA vivaraNa nimna hai :bhaMDAra kA nAma-zrI di0 jaina mandira, TholiyaoNna, jayapura / 468, SaTtriMzikA-mahAvIrAcArya, patra saMkhyA-45, sAIja 11' x 43" bhASA-saMskRta, viSaya-gaNita, racanAkAla-x, lekhanakAla-vikramAbda 1665 AsAr3ha sudI 8, pUrNa, veSThana saMkhyA 465 / 469. prati naM. 2, patra saMkhyA--18, sAija-1144, lekhanakAla saM. 1632 jyeSTha sudI-9, vizeSa-prati para chattIsI TIkA bhI likhI hai| kAsalIvAla ke ukta vivaraNa ke AdhAra para 1964 meM mukuTa bihArI lAla agravAla ne apane lekha meM likhA ki : __ "mahAvIrAcArya ne gaNitasArasaMgraha ke atirikta jyotiSa paTala evaM SaTatrizikA Adi maulika evaM abhUtapUrva granthoM kI racanA kI hai jo ki jyotiSa evaM gaNita viSayavastu ke kAraNa mahattvapUrNa haiN|" 'gaNitasArasaMgraha ke atirikta SaTtriMzikA nAmaka pustaka kA ullekha rAjasthAna ke jaina zAstra bhaMDAroM kI graMtha sUcI meM milatA hai| isakI 2 pratiyA~ haiM-prathama meM 45 patra haiM evaM dUsarI meM 18 patra / ye donoM pratiyA~ jayapura ke TholiyaoNna mandira meM vidyamAna hai tathA isameM mahAvIrAcArya ne bIjagaNita kI hI carcA kI hai| 1969 meM aMbA lAla zAha ne apanI pustaka meM isa kRti kA ullekha graMtha sUcI ke AdhAra para kiyA hai| 1964 meM apane lekha meM itanI mahattvapUrNa sUcanA dene ke bAda 1972 meM prastuta apane zodha prabandha meM agravAla ne isakA koI ullekha bhI nahIM kiyaa| vahAM Apane kevala gaNitasArasaMgraha ko 1. dekheM, saM0-8-I, pR0 148 / 2. dekheM, saM0-1-I, pR0 42, 43 / 3. dekheM, saM0-10-I, pR0 64 / 4. dekheM, saM0-1-II,

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140 anupama jaina evaM surezacandra agravAla hI mahAvIrAcArya kI kRti ke rUpa meM uddhRta kiyaa| SaTtriMzikA kA mahAvIrAcArya kI kRti athavA anya kisI rUpa meM koI bhI ullekha zodha prabandha meM nahIM hai| 1974 meM rAdhAcarana gupta ne agravAla ke lekha' ke Digest of Indological Studies meM prakAzita sArAMza (Abstract) ke AdhAra para nimna ullekha kiyA thaa| 'The other is Sattrimsika which is said to be devoted to Algebra' unhoMne kRti ko svayaM na dekhane kA spaSTa ullekha kiyA hai| jyoti prasAda jaina, nemicandra jaina zAstrI evaM paramAnanda jaina Adi vidvAnoM ne isa kRti kA apanI kRtiyoM meM koI ullekha nahIM kiyA hai| gaNita itihAsa kI pustakoM meM bhI isakA ullekha nahIM miltaa| pratiyoM kA vivaraNa evaM grantha meM nihita gaNita :-deza ke vividha zAstra bhaNDAroM meM yadyapi SatriMzikA kI aneka pratiyA~ vidyamAna haiM tathApi unakA ullekha SaTtriMzikA ke rUpa meM 1-2 sthAnoM para hI hai / grantha ke prArambha, madhya kI puSpikAoM evaM viSayavastu ke AdhAra para ye pratiyA~ prathama dRSTi se sUcIkAroM ko gaNitasArasaMgraha ko apUrNa prati pratIta hotI hai / phalataH unhoMne isakI pratiyoM kI gaNitasAra saMgraha kI apUrNa prati ke rUpa meM hI sUcIbaddha kiyA hai| kAMrajA meM saMgrahIta 2 granthoM ke nAma "chattIsI gaNita" evaM SaTtriMzatikA" hai| vastutaH ye donoM SaTtriMzikA hI haiN| anya kaI sthAnoM para gaNitasArasaMgraha kI apUrNa pratiyoM ke hone kI sUcanA hai vastutaH pratiyoM ke dekhe binA yaha kahanA saMbhava nahIM hai ki ve vAstava meM gaNitasArasaMgraha kI apUrNa pratiyA~ haiM athavA SaTtriMzikA kii| isa bhrAnti kI sImA kA anumAna isa tathya se lagAyA jA sakatA hai ki sena ne gaNitasArasaMgraha kI pANDulipiyoM ke saMdarbha meM sUcanA saMkalita karate hue gaNitasArasaMgraha kA nimna vivaraNa: diyA hai| MAHAVIRACARYA (C. 850 A. D.) Ganita Sara Samgraha, C. 850 A. D. AJaina work on Arithematic in 5 Chapters viz. (i) Parikarmavidhi, (ii) Kalasavarna vyavahara, (iii) Prakirnaka vyavahara, (iv) Trairasika vyavahara, (v) vargasamkalitanayana sutra and Ghanasankalitanayana sutra. spaSTataH uparokta vivaraNa azuddha hai| vAstava meM yaha vivaraNa SaTtriMzikA kA hai| gaNitasAra saMgraha meM uparokta prapatra 4 ke atirikta 4 aura vyavahAra hai jo kramazaH mizraka vyavahAra, kSetra gaNita vyavahAra, khAta vyavahAra evaM chAyA vyavahAra hai evaM uparokta vivaraNa meM se pA~cavA vyavahAra nahIM hai| 1. Digest of Indological Studies, Vol-III, Port-2, Dec. 1965, PP. 622-623. 2. dekheM, saM0-2-I, pR0 17 / 3. zIghra prakAzya lekha-mahAvIrAcArya, vyaktitva evaM kRtitva / 4. dekheM, saM0-9-1, pR0 132 /

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141 SaTtriMzikA yA SaTtriMzatikA : eka adhyayana jinheM milAkara 8 adhyAya hote haiM' mudrita saMskaraNa meM prathama vyavahAra ke 2 bhAga hone ke kAraNa 9 haiN| aba hama kramika rUpa se isakI vividha pratiyoM kA saMkSipta paricaya prastuta kareMge / jayapura prati-kAsalIvAla ne 468 evaM 469 naM0 para jina do pratiyoM ko SaTtriMzikA mAnA hai unameM se prathama prati arthAt 468 hI SaTtriMzikA hai, dUsarI nahIM / hama 468 kramAMka vAlI prati ko jayapura prati kI saMjJA deNge| isa prati meM kula 45 patra haiN| 11" 44" ke AdhAra ke pratyeka patra para 11 paMktiyA~ haiM / san 1608 meM likhI gaI (racanA nahIM) isa prati kI dazA sAmAnya hai| katipaya pRSThoM ko chor3akara zeSa patroM ke akSara spaSTa evaM paThanIya hai| upalabdha prati kA prArambha gaNitasArasaMgraha ke samAna hI "alaghyaM trijagatsAraM..." Adi maMgalAcaraNa se huA hai| kintu isase pUrva "(60) zrI vItarAgAya namaH" likhA hai| maMgalAcaraNa ke uparAMta saMjJAdhikAra yathAvat gaNitasArasaMgraha ke samAna hai| adhikAra ke anta meM nimna puSpikA hai-"iti sArasaMgrahe gaNitazAstre mahAvIrAcAryasya kRto saMjJAdhikAraH smaaptH|" isake uparAMta parikarma vyavahAra nAmaka dUsarA prakaraNa hai| isa prakaraNa ko SaTtriMzikA meM prathama prakaraNa likhA gayA hai, gaNitasArasaMgraha meM bhI isa prakaraNa ke anta meM nimna prakAra puSpikA likhI hai "iti sArasaMgraha gaNitazAstre mahAvIrAcAryasya kRto parikarma nAma prathamaH vyavahAraH samAptaH / " isa prakaraNa kI sAmagrI bhI (gaNita) sArasaMgraha ke samAna hI hai, puSpikA bhI uparokta prakAra se hI hai| tIsarA kalA savarNa vyavahAra prakaraNa viSayavastu kI dRSTi se to gaNitasArasaMgraha ke samAna hI hai kintu puSpikA evaM anta kA kucha aMza SaTtriMzikA kI isa prati meM nahIM hai| caturtha evaM paMcama kramaza: prakIrNaka evaM trairAzika vyavahAra prakaraNa bhI nyUnAdhika pAThAntaroM sahita samAna hai| puSpikAyeM bhI gaNitasArasaMgraha ke samAna haiN| ina adhyAyoM kA patrAnusAra vivaraNa nimna hai(1) saMjJAdhikAra patra saMkhyA 1-4 (2) parikarma vyavahAra patra saMkhyA 4-14 (3) kalA savarNa vyavahAra patra saMkhyA 14-28 (4) prakIrNaka vyavahAra patra saMkhyA 28-34 (5) trairAzika vyavahAra patra saMkhyA 34-39 (6) varga saMkalitAdi vyavahAra patra saMkhyA 39-45 1. vistRta vivaraNa hetu dekheM saM0-3-II evaM III 2. yaha parikarma vyavahAra kA hI eka bhAga hai / 3. SaTtriMzikA kI anya kRtiyoM meM kyA sthiti hai / isakA nirdhAraNa anya pratiyoM ke adhyayana se hI kiyA jA sakatA hai|

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142 anupama jaina evaM surezacandra agravAla gaNitasAra saMgraha meM chaThA adhyAya mizraka vyavahAra prakaraNa hai, jisameM paMcarAzika, vRddhividhAna, vividha kuTTIkAra Adi hai| jabaki cacita kRti meM varga saMkalitAdi vyavahAra hai| isameM nimna 13 sUtroM ko udAharaNa sahita samajhAyA gayA hai (1) varga saMkalitAnayana sUtraM / (2) dhana saMkalitAnayana sUtraM / (3) ekavArAdisaMkalitadhanAnayana sUtraM / (4) sarvadhanAnayane sUtradvayaM / (5) uttarottaracayabhavasaMkalitadhanAnayana sUtraM / (6) ubhayAntAdAgata puruSadvayasaMyogAnayana sUtraM / (7) vaNikkarasthitadhanAnayana sUtraM / (8) samudra madhye 1-2-3 / (9) chedozazeSa jAto karaNasUtraM / (10) karaNa sUtra trayam / (11) guNaguNyamidhe satiguNaguNyAnayanasUtraM / (12) bAhukaraNAnayanasUtraM / (13) vyAsAdyAnayanasUtra / uparAMta 1 patra meM saMdRSTi kA viSaya cacita hai| "varga saMkalitAdinayanasUtra' nAmaka isa prakaraNa kA prArambha nimna prakAra se huA hai.--- "zrI vItarAgAya namaH (6) chattIsametena sakala 8, bhinna 8, bhinna jAti 6, prakIrNaka 10, trairAzika 4, ittA 36 nU chattIsa meM buTu vIrAcAryarupelgaNitavanu mAdhava candra traivedyAcAryarU zodha sidarAmi zodhya sAra saMgrahamenisakoMbuTu / varga saMkalitAnayana sUtra" / bhAvArtha yaha hai-"ma0 jinendra deva (tIrthaMkara) ko namaskAra hai| isa chattIsI graMtha meM 8 parikarma, 8 parikarma bhinnoM para, 6 bhinna jAtiyAM, 10 prakIrNaka (bhinnoM para AdhArita prazna). 4 trairAzika isa prakAra kula 36 viSayoM kI carcA hai| vidvAn (mahA) vIrAcArya dvArA pahale kahe gaye (gaNita) sArasaMgraha ko zodha karake mAdhavacandra vidya ne isakI racanA kii| kannar3a zabda, pelhagaNita-kahe gaye, bunTu-vidvAn / uparAMta pUrva likhita 13 sUtroM kI carcA ke bAda aMka saMdaSTi ke antargata jaina sAhitya kI paramparA meM bahutAyata se pAye jAne vAle 34 ke Magic Square kA nirmANa kiyA gayA hai| or w 12 10 a *

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SaTtriMzikA yA SaTtriMzatikA : eka adhyayana 143 sampUrNa pAMDulipi meM adhikAMza patroM meM upayogI TippaNa patra ke kinAroM para diye gaye haiN| kahIM-kahIM gaNanAyeM dekara viSaya ko spaSTa kiyA gayA hai| patra saMkhyA 44 ke kinAre para 15 kA Magic Square diyA hai| tribhuja kA kSetraphala nikAlane ke sandarbha meM A kA citra bhI TippaNI meM diyA gayA hai| antima patra para "iti SaTtriMzikA grantha smaaptH"| likhane ke uparAMta nimna prazasti likhI hai "vi0 saMvat 1664 varSe asauja sudI va guro zrI mUlasaMgha sarasvatI gaccha balAtkAra gaNe zrI kundakundAcAryAnvaye bhaga0 zrI padmanandidevA, tatpaTTe 1 bra0 zrI sakalakIrti devA, tatpaTTe ma0 zrI bhuvanakoti devA, tatpaTTe ma0 zrIjJAna bhUSaNa devA, tatpaTTe ma0 zubha candra devA, tatpa? ma0 sumatikIrti devA, tatpaTTe ma0 zrI guNakIrti devA, tatpaTTe vAdibhUSaNa devAstAda gurubhrAtA bra0 zrI bhImA taziSya bra0 megharAja tat ziSya bra0 kezava paThanArthe bra0 nemadAsasyedaM pustakaM / " spaSTataH prazasti se racayitA yA racanAkAla para koI prakAza nahIM par3atA hai / SaTtriMzikA ke kRtitva ke saMdarbha meM kisI arthamUlaka pariNAma para pahu~cane ke lie anya pratiyoM kI khoja evaM unakA adhyayana bhI Avazyaka hai| kAraMjA bhaMDAra prati-1 (chattIsI gaNita) kAraMjA ke zAstra bhaMDAra meM (balAtkAraNa mandira-kAraMjA) pratikramAMka 63 para chattIsI gaNita grantha surakSita hai|' 49 patroM kI isa prati ke patroM kA AkAra 11.75" 55" hai evaM pratyeka patra para 11 paMktiyAM haiN| isa kRti kA bhI prArambha 60, OM namaH siddhebhya", aladhyaM trijagatsAraM 'Adi maMgalAcaraNa se huA hai| punaH parikarma vyavahAra patra saMkhyA 1 se 15 taka klAsavarNa vyavahAra patra saMkhyA 15 se 32 taka prakIrNaka patra vyavahAra saMkhyA 32 se 36 taka trairAzika vyavahAra patra saMkhyA 36 se 42 taka cacita hai| isake tatkAla bAda jayapura prati ke samAna hI 'zrI vItarAgAya namaH" (6) chattosametena sakala 8... 'zodhya sAra saMgraha menisikoM buTu ( varga saMkalitAnayana sUtraM ) Adi vivaraNa hai| patra saMkhyA 42-49 taka vividha viSayoM ko carcA hai / aMtima pRSTha 49 para likhA hai ki "dhanaM 35 aMka saMdRSTiH chaH" iti chattIsI gaNita grantha samAptaH (chaH cha) zrI zubhaM bhUyAta savaiSAM / saMvat 1702 varSe bhagasiravadI 4 bu0 saMvat 1702 varSe mAgha zrudi 3 zukla zrI mUla saMghe........ chattIsI gaNitazAstra dattaM zrIrastu / / SaTtriMzikA kA artha chattIsa hotA hai ataH aisA pratIta hotA hai mAnoM grantha ke zIrSaka kA hindI anuvAda kara diyA gayA hai| yaha grantha bhI SaTtriMzikA hI hai| 1. vivaraNa srota-gaNitasAra saMgraha, hindI saMskaraNa, pariziSTa, 5 pR0 55 / 2. vhii|

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144 anupama jaina evaM surezacandra agravAla kAraMjA bhaMDAra-prati-2 (SaTtriMzatikA) kAraMjA bhaMDAra kA prati kramAMka 65 para surakSita grantha meM kula 53 patra haiN| 11" x 4.75" ke AkAra ke pratyeka patra para 10 paMktiyAM haiM isa graMtha meM vividha adhyAyoM kA vargIkaraNa nimnavat hai : parikarma vyavahAra patra saMkhyA 1 se 16 taka kalAsavarNa vyavahAra patra saMkhyA 16 se 34 taka prakIrNaka vyavahAra patra saMkhyA 34 se 40 taka ... - trairAzika vyavahAra patra saMkhyA 40 se 46 taka ' varga saMkalitAdi vyavahAra patra saMkhyA 46 se 53 taka "iti sAra saMgrahe gaNitazAstre mahAvIrAcAryasya kRtau varga saMkalitAdi vyavahAraH paMcamaH smaaptH|" uparAnta nimna prakAra prazasti likhI hai "saMvat 1725 varSa kArtika sudi 10 bhaume zrI mUla saMghe sarasvatI gacche balAtkAragaNe zrI kundakundAcAryAnvaye ma0 zrI sakala koya'nvaye bha0 zrI vAdibhUSaNa devAstatpa? bha0 zrI rAmakIrtidevAstatpaTTe ma0 zrI padmanandidevAstatpaTTe ma0 zrI devendrakIrti gurupadezAt muni zrI zrutikIrtistacchiSya muni zrI devakIrtistacchiSya AcArya zrI kalyANakIrtistacchiSyarUpa muni zrI tribhuvanacadeNedaM SaT triMzatikA gaNitazAstraM karma kSayArtha likhitaM / " prazasti se spaSTa hai ki isa grantha kA nAma TtriMzatikA hai evaM upalabdha vivaraNa se spaSTa hai ki isameM varga saMkalitAdi vyavahAra meM jayapura prati ke samAna hI viSaya sAmagrI hai| graMtha kA paricaya dete hue gaNitasArasaMgraha ( hindI saMskaraNa ) ke pariziSTa meM pariziSTakAra ne likhA hai "mAnoM yaha mAdhavacandra vidya kA vividha graMtha ho| udayapura prati :-udayapura meM bhI zrI di0 jaina bIsapaMthI mandira, maNDI nAla meM gaNitasAra saMgraha kI apUrNa prati ke nAma se eka pAMDulipi surakSita hai| yaha pAMDulipi bhI triMzikA hI hai| kyoMki 53 patroM vAlI isa prati ke patra 46 para "zrI vItarAgAya namaH (6) chattIsametena saMgraha menikoMbuTu / varga saMkalitAnayana sUtraM hai evaM Age kA prakaraNa anya pratiyoM ke samAna hai / isa prati kA lekhanakAla zrAvaNa zuklA 5, zukravAra, saMvat 1905 hai / SaTtriMzikA kI maulikatA evaM kRtitva ke nirdhAraNa ke samaya gaNitasArasaMgraha ke vartamAna mudrita saMskaraNa kI mUla prAcIna pAMDulipiyoM se isakA ( SaTtriMzikA ) tulanAtmaka adhyayana atyaMta Avazyaka hai / gaNitasArasaMgraha kA vartamAna saMskaraNa ( hindI evaM aMgrejI ) nimna pA~ca pAMDulipiyoM' ke AdhAra para taiyAra kiyA gayA hai 1. "P" yaha prati Government Oriental Manuscript Lib., Madras meM hai isameM mAtra 5 adhyAya haiM, sAtha meM saMskRta TippaNiyAM bhI haiN| 1. vahI,

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SaTtriMzikA yA SaTtriMzatikA : eka adhyayana 2. "K" yaha prati bhI Government Oriental Manuscript Lib., Madras meM hI hai| imameM bhI 5 adhyAya haiM, sAtha meM kannar3a bhASA meM TippaNiyAM dI gayI haiM / 3. "M" yaha prati Government Oriental Manuscript Library, Mysore meM hai| ise eka jaina paMDita kI tADapatrIya prati kI pratilipi karAkara taiyAra kiyA gayA thaa| yaha prati pUrNa hai tathA isake sAtha vallabha kRta kannar3a kI saMkSipta TIkA bhI hai| 4. "K" yaha prati bhI Government Oriental Manuscript Lib., Madras meM hI hai, isameM mAtra 7 vAM adhyAya hai, sAtha meM kannar3a vyAkhyA hai| jyAmitIya racanAoM ko citroM dvArA samajhAyA gayA hai| 5. "B" yaha prati jaina maTha-mUDabidrI (dakSiNa kanArA) meM hai evaM pUrNa hai| isameM kannar3a bhASA ke praznoM ke mAdhyama se viSaya ko spaSTa kiyA gayA hai| DA0 hIrAlAla jaina ne kAraMjA (akolA) bhaNDAra meM upalabdha gaNitasArasaMgraha kI katipaya (7) pratiyoM kI sUcanA gaNitasArasaMgraha ke hindI saMskaraNa ke pariziSTa meM dI hai|' aM0 naM060, 61,62 evaM 66 kI pratiyoM ke patroM kI saMkhyA kramazaH 20 8. 19 evaM 15 hai phalataH ve vizeSa mahattva kI nahIM hai kyoMki unameM bahata thoDA aMza hai| hamAre vicAra se prati "P" evaM "K" (5 adhyAya vAlI) SaTtriMzikA ke adhyayana kI dRSTi se mUlyavAna ho sakatI hai| hamAre eka mitra ne sUcita kiyA hai ki kAraMjA bhaMDAra ke vartamAna sUcI patra ke anusAra usake kramAMka 701, 705, 706 para SaTtriMzikA kI pratiyA~ surakSita haiM / ye grantha bastA kramAMka 131 meM upalabdha hai| uparokta sampUrNa vivecana se spaSTa hai ki (1) SaTatriMzikA, SaTtriMzatikA evaM chattIsI gaNita ye tInoM eka hI grantha hai / kAraMjA bhaMDAra kI pratiyoM evaM (chattIsI gaNita evaM SaTtriMzatikA) ke upalabdha vivaraNa evaM jayapura kI SaTtriMzikA prati kI tulanA karane se inakI sAmagrI meM pUrNataH sAmya dRSTigata hotA hai / kAraMjA bhaMDAra kI pratiyA~ milane para pAThAntara Adi lekara niSkarSa kI puSTi kI jA skegii| punaH trairAzika vyavahAra taka ke aMza (jo ki gaNitasArasaMgraha se pUrNataH uddhRta haiM) meM sakala 8, bhinna 8, bhinna jAti 6, prakIrNaka 10, evaM trairAzika 4 isa prakAra ke kula 36 viSaya hI carcita haiM ataH ina tInoM meM eka hI artha ke bodhaka zIrSakoM ko sArthakatA bhI siddha hotI hai| (2) isakI racanA mAdhava candra vidya nAmaka digambara jainAcArya ne mahAvIrAcArya ke suprasiddha grantha gaNitasArasaMgraha ko zodha kara kI thii| yahA~ para eka bAta dhyAna dene yogya hai ki mahAvIrAcArya ko kRti ke rUpa meM chattIsa pUrvAprati uttara pratisaha kA bhI ullekha vidvAnoM ne kiyA hai / (3) DA0 mukuTabihArI lAla agravAla kA kathana 'isameM bIjagaNita kI hI carcA hai' samIcIna nahIM lgtaa| 1. vahIM, 2. vyaktigata patrAcAra-zrI zrIkAnta caMvare-akolA / 3. dekheM sN0-6|

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146 anupama jaina evaM surezacandra agravAla isa niSkarSa ke saMdarbha meM yaha kahanA anupayukta na hogA ki DA0 agravAla ne eka ora to likhA hai ki "gaNitasArasaMgraha ke atirikta TtriMzikA nAmaka pustaka kA ullekha rAjasthAna ke jaina zAstroM ke bhaNDAroM kI grantha sUcI meM milatA hai, vahIM usI pairA meM Age likhate haiM ki "mahAvIrAcArya ne isameM bIjagaNita kI hI carcA kI hai" spaSTa hai ki DA0 agravAla ne prati nahIM dekhI tho / kAsalIvAla jI ko ( ve gaNita vidvAna nahIM haiM)paSpikAoM se bAra-bAra "mahAvIrAcAryasyakRto....|" Adi Ane ke kAraNa mahAvIrAcArya kI kRti hone kI bhrAMti ho gayI to agravAla ne gaNitasArasaMgraha meM aMkagaNita evaM kSetragaNita ke viSaya hone evaM unakI eka anya kRti jyotiSapaTala kA ullekha milane ke kAraNa zeSa bace ( usa kAla kI paramparA ke anurUpa ) viSaya ko isameM nihita mAna liyaa| bhAratIya gaNita ke svarNa yuga ke gaNitajJoM meM mAdhava candra vidya kA nAma isa kRti ke prakAza meM Ane se abhinna rUpa se jur3a gayA hai / AzA hai ki isa kRti kA anuvAda evaM tulanAtmaka adhyayana madhyakAlIna gaNita kI prakRti ko samajhane ke sAtha hI mahAvIrAcArya ke gaNita ko samajhane meM bhI sahAyaka hogaa| sandarbha grantha evaM lekha 1. Agrawa, M. B. Lal- I mahAvIrAcArya kI jaina gaNita ko dena, jaina siddhAnta bhAskara, (ArA, 24, 1964, pR0 42-47 II gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM kA yogadAna, zodhaprabandha, AgarA vi0 vi0, 1972, pR0 377 2. Gupta, R. C. - Mahaviracarya on the perimeter & Area of Ellipse, M. E. (Shiwan) I (B), 1974, pp. 17-20 3. Jain, Anupam - I katipaya ajJAta jaina gaNita grantha, gaNita bhAratI (dillI), 4 (1,2) 1982, pR0 61-71 II mahAvIrAcArya, di0 jaina triloka zodha saMsthAna, hastinApura, 1984 III Mahaviracarya, The men & the mathemati cian, due for Publication Acta Ciencia Indica 4. Jain, J. P. - rASTrakUTa yuga kA jaina sAhitya samvarddhana meM yogadAna, siddhAntAcArya paM0 kailAza candra abhi0 grantha, rIvA, 1980 pR0 273-280 5. Jain, L.C. - mahAvIrAcArya kRta gaNita sAra saMgraha, prastAvanA pariziSTa evaM TippaNa sahita sampAdita, jaina saMskRti saMrakSaka saMgha, zolApura, 1963

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SaTtriMzikA yA SaTtriMzatikA : eka adhyayana 147 6. Jain, N. C. - I bhAratIya jyotiSa kA poSaka jaina jyotiSa, varNI abhi0 grantha, sAgara, 1950, pR0 469.484 II tIrthaMkara mahAvIra evaM unakI AcArya paramparA-3, bhA0 di0 jaina vidvat pariSad, sAgara, 1974 7. Jain, Parmanand - jaina dharma kA prAcIna itihAsa, bhAga-2, dillI, 1974 8. Kasliwal, K. C.- rAjasthAna ke zAstra bhaNDAroM ko grantha sUcI-bhAga 3 zrI mahAvIra jI (rAjasthAna) 9. Sen, S. N (with - Bibliography of Samskrita works on Bag A. K& Rav. R.) Astronomy & Mathematics, I. N. S. A. New Delhi, 1966 10. Shah, A. L. - jaina sAhitya kA bRhad itihAsa-bhAga 5 pA0 vi0 zodha saMsthAna, vArANasI, 1969 /

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vimalasUrikRta paumacariya meM pratimAvijJAna-paraka sAmagrI DA0 mArutinandana prasAda tivArI evaM DA0 kamala giri jaina darzana meM prArambha se hI janabhAvanA ke sammAna kI vRtti rahI hai| isI kAraNa anya bhAratIya dharmoM ke devatAoM ko jaina devavibhAva meM audAryapUrvaka praveza dekara sammAnanIya sthAna diyA gyaa| rAma aura kRSNa janamAnasa se jur3e sarvAdhika lokapriya pAtra rahe haiM jinake vistRta ullekha kramazaH rAmAyaNa aura mahAbhArata meM haiN| ina mahAkAvyoM ke caritra nAyaka rAma aura kRSNa kI janapriyatA ke kAraNa hI I0 zatI ke prArambha yA kucha pUrva meM inheM jaina devamaNDala meM sthAna milaa| paurANika dRSTi se rAma ke pUrvavartI hone ke bAda bhI jaina paramparA meM rAma kI apekSA kRSNa ke ullekha prAcIna haiN| utarAdhyayanasUtra, antakRtadazAH evaM jJAtAdharmakathAMga jaise prArambhika Agama granthoM meM vAsudeva se sandabhita vibhinna prasaMga vaNita haiM / jena paramparA meM rAma kA prArambhika aura sAtha hI vistRta ullekha nAgendrakula ke ( zvetAmbara ) vimalasUrikRta paumacariya (473 I0) meM huA hai|' rAmAyaNa ke tInoM pramukha pAtroM, rAma, lakSmaNa aura rAvaNa ( dazAnana ), ko jaina devamaNDala meM lagabhaga 5vIM zatI I0 meM 63 zalAkApuruSoM kI sUcI meM kramazaH AThaveM, baladeva, vAsudeva aura prativAsudeva ke rUpa meM sammilita kiyA gyaa| paumariya meM ullekha hai ki sarvaprathama mahAvIra ne rAmakathA kA varNana kiyA jise kAlAntara meM sAdhuoM ne dhAraNa kiyA; vimalasUri ne uso kathA ko adhika vistAra tathA spaSTatA ke sAtha gAthAoM meM nibaddha kiyA / paumacariya meM jaina pratimAvijJAna se sambandhita pracura sAmagrI bhI hai jisakA adhyayana yahAM uddISTa hai| yadyapi paumacariya ke AdhAra para sAMskRtika evaM bhaugolika adhyayana ke prayAsa hue haiM, 1. paumacariya meM rAma kA mukhyataH padma aura kahIM-kahIM rAma (78.35, 41, 42), rAghava (1.88; 39.126) evaM haladhara (35.22; 39.20,31) nAmoM se bhI ullekha huA hai| paumariya ke pazcAt jaina paramparA meM rAmakathA se sambandhita likhe gae granthoM meM saMghadAsakRta vasudevahiNDo (la0 609 I0), raviSeNakRta padmapurANa ( 678 I0 ), zIlAcArya kRta caupannamahApurusariya ( la0 8vIM zatI I0 ), guNabhadrakRta uttarapurANa ( la0 9vIM zatI I0), puSpadantakRta mahApurANa ( 265 I0 ) evaM hemacandrakRta triSaSTizalAkApuruSacaritra (12vIM zatI I0 kA uttarArddha) mukhya haiN| 2. 63 zalakA-puruSoM kI sUcI sarvaprathama paumacariya (5.145-56) meM hI milatI hai / 3. yaha pracalita kiMvadantI pratIta hotI hai / paumariya 1.90 (saM0 eca0 jekobo evaM muni puNyavijaya, prAkRta grantha pariSad, granthAMka-6, vArANasI, 1962) / 4. candra, ke0 Ara0, e kriTikala sTaDI oNva paumacariya, vaizAlI, 1970; mizrA, kAmatAprasAda pauma cariyam kA bhogolika adhyayana pI-eca0 DI0 thIsisa (aprakAzita), kAzI hindU vizvavidyAlaya, 1980 /

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vimalasarikata paumacariya meM pratimAvijJAna-paraka sAmagrI 149 kintu isako pratimAvijJAna-paraka sAmagrI ke adhyayana kA aba taka koI prayAsa nahIM huA hai| jaina mUrtivijJAna ke vikAsa kI dRSTi se guptakAla kA vizeSa mahatva hai| guptakAlIna kRti paumacariya meM jaina devamaNDala kI spaSTa avadhAraNA ke sAtha hI pratimAvijJAna-viSayaka sAmagro kA milanA tulanAtmaka adhyayana ko dRSTi se atyanta mahattvapUrNa hai / 63 zalAkApuruSoM (zreSThajanoM) kI pUrI sUcI sarvaprathama paumacariya meM hI milatI hai| yadyapi zalAkApuruSoM kI kalpanA pUrvavartI Agama granthoM (sthAnAMga, samavAyAMga evaM kalpasUtroM) meM bhI upalabdha hai, kintu inameM 63 ke sthAna para kevala 54 hI uttama yA zalAkApuruSoM ke sandarbha, aura vaha bhI binA nAmollekha ke, haiN| paumacariya meM jinamati-nirmANa aura pUjA ke to aneka ullekha haiN| jina-bimboM se yukta ratnajaTita mudrikAoM ke dhAraNa karane ke yahA~ milane vAle sandarbha jina pratimAoM kI usa kAla meM lokapriyatA ke sAkSI haiN| eka sthala para 'siMhodara' nAma ke zAsaka dvArA ratnanirmita munisuvratabiMba se yukta svarNamudrikA ko dAhine aMgUThe meM dhAraNa karane, aura mastaka para le jAkara jinendra ko praNAma karane kA ullekha milatA hai|' rAma, lakSmaNa aura rAvaNa ko 20veM tIrthakara munisuvrata ke sAtha samakAlikatA ke bAvajUda isa grantha meM kahIM bhI inake dvArA munisuvrata-pratimA kI sthApanA yA pUjana, yA unase bheMTa kA koI sandarbha nahIM hai| sAtha hI jina munisuvrata ke mandira evaM mUrtiyoM ke ullekha bhI atyalpa haiM / munisuvrata kI apekSA 16veM tIrthaMkara zAntinAtha ke mandiroM evaM mUrtiyoM ke adhika sandarbha haiM jo usa kAla meM zAntinAtha ko vizeSa lokapriyatA ke sAkSI haiM / isa grantha meM rAma kI tulanA meM rAvaNa kA adhika jina bhakta ke rUpa meM nirUpita kiyA gayA hai| rAma dvArA jahA~ kevala kucha ho sthaloM para jina mandira kI sthApanA aura usameM pUjana ke ullekha haiM, vahIM rAvaNa dvArA aneka sthaloM para jina pratimAoM kI sthApanA evaM pUjana tathA jina mandiroM ke jIrNoddhAra ke sandarbha 1. kAremi rayaNacittaM, suvvayajiNabimbasannihiyaM / ___ sA naravaINa muddA, kArAveUNa dAhiNaguDhe // paumacariya 33.56-57 2. eka sthala para agni meM praveza ke pUrva sItA dvArA munisuvratasvAmI kI vandanA karane kA ullekha hai / paumariya 102.14 3. sIyAe~ samaM rAmo, thoUNa jiNaM visuddhabhAveNaM / varadhamma AyariyaM, paNamai ya puNo payatteNaM / / paumacariya 37.61 paumo sIyAe~ samaM, jiNavarabhavaNANa vandaNaM kaauN| sadda-rasa ruvamAiM, bhuJjai devo vva visayasuhaM / / paumacariya 92.26 jiNavarabhavaNANi tahiM rAmeNaM kAriyANi bahuyANi / paumacariya 80.15; draSTavya, paumacariya 40.16

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150 DA0 mArutinandana prasAda tivArI evaM DA0 kamalagiri milate haiM / ' prastuta grantha vidyAdeviyoM ke prArambhika vikAsa adhyayana kI dRSTi se bahuta hI mahattvapUrNa hai / rAma, lakSmaNa, rAvaNa evaM grantha ke anya pAtroM dvArA yuddhAdi ke samaya anekazaH vidyAoM kI prApti ke lie pUjana Adi ke sandarbha milate haiM / jaina dharma para tantra ke prabhAva ke adhyayana kI dRSTi se bhI grantha kI kucha sAmagrI mahattvapUrNa hai / rAma aura lakSmaNa dvArA prApta kI gaI garuDA aura kesarI vidyAoM' se hI kAlAntara meM kramazaH apraticakrA aura mahAmAnasI vidyAoM kA svarUpa vikasita huA / paumacariya meM yakSa-yakSiyoM ke ullekha bahuta kama haiM / kevala prAcIna paramparA ke pUrNabhadra evaM mANibhadra yakSoM ke hI ullekha haiM / inake atirikta vinAyakapuSaNa yakSa, 4 mahAyakSa anAdRta tathA sunAmA yakSI " ke bhI ullekha milate haiM / isa grantha meM prAcIna paramparA kI bahuputrikA yA aMbikA yakSI tathA sarvAnubhUti yA kubera yakSa ke ullekha kA abhAva Azcaryajanaka hai| * dhRti, kIrti, buddhi, evaM lakSmI nAma kI deviyoM kA bhI nAmollekha huA hai vizeSataH aMgavijjA evaM vyAkhyA - prajJapti meM hameM lokapUjana meM pracalita devatAoM kI vistRta sUcI milatI hai, kintu paumacariya meM nAga-nAgo, preta, pitara, skanda, vizAkha tathA isI prakAra ke anya kisI devatA kA koI sandarbha nahIM milatA / paumacariya meM vastutaH yakSa-yakSI evaM lokopAsanA meM pracalita devoM ke sthAna para vidyA deviyoM ko adhika mahattva diyA gayA hai / / eka sthala para hI, zrI, pUrvavartI Agama granthoM, paumacariya meM rAma ke sAtha hala aura mUsala tathA lakSmaNa ke sAtha cakra evaM gadA ke ullekha vicAraNIya haiM / hala-mUsala evaM cakra-gadA kramazaH balarAma aura kRSNa-vAsudeva ke Ayudha haiM, jo paramparA se rAma aura lakSmaNa ke pazcAt kAlIna haiM / rAmakathA ke prasaMga meM mathurA evaM kRSNalIlA se sambandhita kucha anya sthaloM kA ullekha bhI Azcarya kA viSaya hai / paumacariya ke anta meM yaha bhI ullekha hai ki pUrva granthoM meM Aye hue nArAyaNa tathA haladhara ke caritoM ko sunakara hI vimalasUri ne rAghava carita kI racanA kii| kaI sthaloM para rAma ko padma, haladhara, halAyudha aura lakSmaNa ko 1. paumacariya 8.20; 9.87-89, 10.46-47, 53; 11.3 // 2. laddhAo garuDa - kesa rivijjAo rAma cakkINaM // paumacariya 78.42 3. paumacariya 67.35,37,40, 48 4. paumacariya 35.22-26; 7.150 5. paumacariya 35.34 6. paumacariya 3.59 7. patto halaM samusalaM, rAmo cakkaM ca lakkhaNo dhIro / - paumacariya 78.41; "dei gayaM lakkhaNassa suravaro / divvaM halaM ca musalaM, paumassa vi taM paNAmei || paumacariya 59.86 8. sIseNa tassa raiyaM rAhavacariyaM tu sUrivimaleNaM / soUNaM nArAyaNa sIricariyAI // puvva gae, - paumacariya 118.118

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ni-paraka sAmagrI vimalasUrikRta paumacariya meM pratimAvijJAna-paraka sAmagrI 151 nArAyaNa, cakradhara tathA cakrapANi nAmoM yA vizeSaNoM se bhI abhihita kiyA gayA hai|' eka sthAna para vimalasUri ne tIrthaMkaroM ke madhya ke kAlAntara se bhArata (mahAbhArata) aura rAmAyaNa ke bIca 6 lAkha se adhika varSoM ke antara kA saMketa kiyA hai / 2 (yaha aMka nizcita rUpa se atyanta atizayoktipUrNa hai / ) paumacariya kI 63 mahApuruSoM ( zalAkApuruSoM) kI sUcI meM vartamAna avasarpiNI kAla ke 24 jinoM ke atirikta 12 cakravartI ( bharata, sagara, maghavA, sanatkumAra, zAnti, kunthu, ara, subhUma, padma, hariSeNa, jayasena, brahmadatta ), 9 baladeva (acala, vijaya, bhadra, suprabha, sudarzana, Ananda, nandana, padma yA rAma, balarAma ), 9 vAsudeva (tripRSTha, dvipRSTha, svayaMbhU, puruSottama, puruSasiMha, puruSavara, puNDarIka, datta, nArAyaNa yA lakSmaNa, kRSNa) aura 9 prativAsudeva ( azvagrIva, tAraka, mairaka, nizumbha, madhukaiTabha, bali, prahlAda, rAvaNa, jarAsaMdha ) ke bhI nAmollekha haiN| grantha meM Age ke utsarpiNI kAla meM bhI itane hI mahApuruSoM ke hone kA ullekha hai| isa prakAra jaina devamaNDala kI prArambhika avadhAraNA kI dRSTi se paumacariya kI 63 mahApuruSoM kI sUcI kA vizeSa mahattva hai| paumacariya meM RSabhanAtha, pArzvanAtha evaM kucha vidyAoM ke atirikta anya kisI jaina devatA ke lakSaNoM kI carcA nahIM hai| grantha ke racanAkAla ( 473 I0 ) taka kalA meM bhI kevala RSabhanAtha aura pArzvanAtha tIrthaMkaroM ke hI lakSaNa milate haiN| tIrthakara mUrtiyoM meM yakSa-yakSI yugaloM kA aMkana 6ThI zatI I0 meM aura yakSoM tathA vidyAoM kA svatantra nirUpaNa la0 AThavIM zatI I0 meM prArambha huaa| jaina saMpradAya meM ArAdhya devoM ke antargata jinoM kA sarvAdhika mahattva hai| inheM devAdhideva bhI kahA gayA hai| rAmakathA se sambandhita grantha hone ke bAvajUda paumacariya meM saMbhavataH isI kAraNa tIrthaMkaroM se sambandhita aneka sandarbha haiM / / 24 tIrthaMkaroM kI vandanA ke prasaMga meM grantha ke prArambha meM RSabhanAtha ko jinavaroM meM vRSabha ke samAna zreSTha tathA siddha, deva, kinnara, nAga, asurapati evaM bhavanendroM 1. avahivisaeNa nAuM, haladhara-nArAyaNA turiyvegaa| -paumacariya 35.22; 39.20, 31,126; 70.33, 36; 72.22; 73.3,5, 19; 76.36, 77.1; 78.32; 80.2 2. chassamaMhiyA u lakkhA, vIrasANaM antaraM samavakhAyaM / titthayarehi mahAyasa!, bhAraha-rAmAyaNANaM tu / / -paumacariya 105.16 3. jJAtavya hai ki paumacariya meM 63 mahApuruSoM kI sUcI meM 9 baladeva aura 9 vAsudeva ke nAmollekha ke krama meM rAma aura lakSmaNa kA ullekha balarAma aura kRSNa ke pUrva hI huA hai / (5.154-55) sAtha hI jaina paramparA ke anurUpa rAma 20veM tIrthakara munisuvrata aura kRSNa 22veM tIrthaMkara neminAtha ke samakAlIna batAe gae haiN| paumacariya 5.145-56 5. paumacariya 5.157 6. grantha meM jina aura tIrthakara ke sAtha hI arhat zabdoM kA bhI prayoga huA hai / paumacariya 1.15.122

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152 DA0 mArutinandana prasAda tivArI evaM DA0 kamalagiri 12 ke samUha dvArA jita batAyA gayA hai|" isI prakAra eka sthala para mahAvIra ko bhI tInoM lokoM dvArA pujita batAyA gayA hai / vibhinna prasaMgoM meM tIrthaMkaroM ko brAhmaNa devoM se zreSTha yA unake samakakSa bhI batAyA gayA hai / eka sthala para ajitanAtha ko brahmA, trilocana zaMkara, svayaM buddha, anantanArAyaNa aura tInoM lokoM ke lie pUjanIya arhatu kahA gayA hai| isI prakAra eka anya sthala para RSabhanAtha ko svayaMbhU, caturmukha, pitAmaha, bhAnu, ziva, zaMkara, trilocana, mahAdeva, viSNu, hiraNyagarbha, mahezvara, Izvara, rudra aura svayaMsaMbuddha nAmoM se saMbodhita kara devatA aura manuSyoM dvArA vaMdita hone kA bhI ullekha hai / 4 paumacariya meM 24 tIrthaMkaroM kI sUcI tIna sthaloM para varNita hai / " isa sUcI meM candraprabha, suvidhinAtha aura mahAvIra kA kramazaH zaziprabha, kusumadaMta ( yA puSpadanta ) aura vIra nAmoM se bhI ullekha huA hai / grantha meM mandiroM meM siMhAsanAsthita lambI jaTA evaM mukuTa se zobhita RSabhadeva', tathA dharaNendra nAga ke phaNoM se maNDita pArzvanAtha kI mUrtiyoM ke ullekha haiM / kucha udAharaNoM meM RSabhadeva ko zrIvatsa se lakSita bhI batAyA gayA hai|" RSabhanAtha, ajitanAtha, mahAvIra tathA kucha anya tIrthaMkaroM ke jIvana caritoM kA bhI ullekha milatA hai / grantha meM vibhinna tIrthaMkaroM kI prastara, svarNa, ratna evaM kASTha nirmita pratimAoM ke bhI aneka sandarbha haiM / ye tIrthaMkara mUrtiyA~ vibhinna AkAroM 1. siddha- sura- kinnaroraga daNuvai bhavaNindavandaparimahiyaM / sahaM jiNavaravasahaM, avasappiNiAititthayaraM // 2. vIraM vilINarayamalaM, tihuyaNaparivandiyaM bhayavaM // paumacariya 1.1; 28.49 - paumacariya 1.6 3. nAha / tumaM bambhANo, tiloyaNo saMkaro sayaMbuddho / nArAyaNo aNanto, tiloyapujjAriho aruho || paumacariya 5.122 4. so jiNavaro sayaMbhU, bhANu sivo saMkaro mahAdevo / viShU hiraNNagabbho, mahesaro Isaro ruddo // - paumacariya 109.12; draSTavya, paumacariya 28-48 5. RSabhanAtha, ajita, saMbhava, abhinandana, sumati, padmaprabha, supAzvaM candraprabha ( zaziprabha), suvidhi ( kusumadatta yA puSpadanta), zItala, zra eyAMsa, vAsupUjya, vimala, ananta, dharma, zAMti, kuMthu, ara, malli, munisuvrata, nami, nemi, pArzva evaM mahAvIra (vIra ) - - paumacariya 1.1-7 5.145-51 20.4-6 6. paumacariya 28.39 7. paumacariya 1.6 8. paumacariya 4.4 9. paumacariya 66.11;77.27;89.59

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vimalasUrikRta paumacariya meM pratimA vijJAna-paraka sAmagrI 153 meM banatI thii| jina-bimba-yukta ratnajaTita mudrikA, aMgUThe-barAbara jina pratimA tathA rAvaNa dvArA laghukAya jina pratimA ke sarvadA sAtha rakhane se sambandhita vibhinna sandarbha jina-pratimA-pUjana kI lokapriyatA ke sAkSI haiN| paumacariya meM vibhinna sthaloM para RSabhanAtha evaM mahAvIra tIrthaMkaroM ke sAtha sAmAnyataH pAMca (siMhAsana, chatra, cAmara, azoka vRkSa, bhAmaNDala )2 yA sAta ( Asana, chatra, cAmara, bhAmaNDala, kalpavRkSa, dundubhighoSa, puSpavarSA )' prAtihAryoM ke ullekha milate haiN| kintu do sthaloM para ajitanAtha aura mahAvIra ke sAtha mahAprAtihAryoM kI saMkhyA ATha bhI batAI gaI hai| jJAtavya hai ki guptakAla taka jinamUrtiyoM meM aSTaprAtihAryoM kA niyamita rUpa se aMkana hone lagA thaa| paumariya meM jina mUrtiyoM evaM mandiroM ke nirmANa ke bhI pracura sandarbha haiN| eka ullekha ke anusAra mathurA meM sAta jaina muniyoM ne zatrughna ko jina mandiroM ke nirmANa tathA ghara-ghara meM jina pratimAoM kI sthApanA kA nirdeza diyA thaa| eka sthAna para kahA gayA hai ki aMgaThe ke AkAra kI jina pratimA bhI mahAmArI kA vinAza karane meM sakSama hai| saMbhavataH ghara-ghara meM jina pratimA kI sthApanA kA sandarbha isI surakSAtmaka dRSTikoNa se prerita thaa| videha, sAketapurI, mathurA, dazapura, laMkA, potanapura, kailAzaparvata, sammetazikhara evaM isI prakAra anya kaI sthaloM para jina mandiroM (yA caityoM ) kI vidyamAnatA ke ullekha haiM / mithilA, laMkApurI ( 2 mandira ), dazapura aura sAketapurI ke mandira kramazaH RSabhanAtha, padmaprabha ( aura zAntinAtha ), candraprabha evaM munisuvrata ko samarpita the| isa prakAra paumacariya meM kevala RSabhanAtha, padmaprabha, candraprabha, zAntinAtha evaM munisuvrata kI hI matiyoM evaM mandiroM ke ullekha milate haiN| antima tIna tIrthaMkaroM-neminAtha pArzvanAtha evaM mahAvIra ke mandiroM evaM mUrtiyoM kA sandarbha na dekara racanAkAra ne aitihAsika kAla1. paumacariya 33.56-57; 10.45-46 2. paumacariya 2.53 3. uppajjai AsaNaM jiNindassa / chattAichatta cAmara, taheva bhAmaNDalaM vimalaM / / ___ kappadumo ya divvo, dunduhighosaM ca puSphabarisaM ca / sabvAisayasamaggo, jiNavaraiDDhi samaNupatto / / -paumacariya 4.18-19 4. isa sUcI meM divyadhvani kA anullekha hai / 5. ""aTThamahApADiherapariyario / viharai jiNindabhANU, bohinto bhviykmlaaii| -paumacariya 2.36 ""cottIsaM ca aisayA, aTTha mahApADiherA ya // -paumacariya 5.60 6. cAbharaghara, prabhAmaNDala evaM deva dUnda bhi kA ullekha milatA hai| 7. paumacariya 89.50-51 8. paumacariya 89.53-54 9. paumacariya 28.39; 33.126; 77.25,27; 66.26; 67.36, 77.3; 89.2. 20

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154 DA0 mArutinandana prasAda tivArI evaM DA0kamalagiri krama kI maryAdA kA nirvAha kiyA hai| jJAtavya hai ki ye tInoM hI tIrthakara munisuvrata ke pazcAtkAlIna haiN| rAma dvArA padmaprabha aura candraprabha tathA rAvaNa dvArA zAntinAtha mandiroM meM pUjana ke kaI sandarbha milate haiN| inake atirikta hariSeNa ( dasaveM cakravartI ), bAli, vinayavatI ( sAmAnya-mahilA ) evaM zatrughna dvArA bhI jina mandiroM ke nirmANa, punaruddhAra tathA mUrtipUjana ke ullekha haiM / 2 paumacariya ke ullekha se prakaTa hai ki tIrthakara mUrtiyA~ aSTaprAtihAryoM sahita sAmAnyataH dhyAnamudrA meM siMhAsana para virAjamAna hotI thiiN| vimalasUri ne jinendroM kI pratimAoM ko sarvAMgasundara banAne kA vidhAna kiyA hai| tIrthaMkaroM ke sAtha yakSa aura yakSI ke nirUpaNa kI koI carcA nahIM hai| kevala eka sthala para rAjagRha ke yakSa mandira kA ullekha AyA hai| rAma aura lakSmaNa kI apekSA paumacariya meM rAvaNa ke adhika ullekha haiN| paumacariya evaM paravartI granthoM meM rAmakathA ke anekazaH ullekha ke bAda bhI jaina sthaloM para rAma kA mUrta aMkana nahIM huaa| mUrta aMkana kA ekamAtra udAharaNa khajurAho ke pAzvanAtha mandira (la. 950-70 I0) para hai| isa mandira kI uttarI bhitti para rAma-sItA aura hanumAna kI mUrtiyA~ haiM jisameM caturbhuja rAma, sItA sahita AliMgana mudrA meM khar3e haiM aura samIpa hI kapimukha hanumAna kI bhI AkRti banI hai| rAma kA eka dakSiNa kara pAlita mudrA meM hanumAna ke mastaka para sthita hai| isa mandira ke zikhara para bhI dakSiNa kI ora rAmakathA kA eka dRzya utkIrNa hai|5 dRzya meM klAntamukha sItA ko azokavATikA meM AsIna aura kapimukha hanumAna se rAma kI mudrikA prApta karate hue dikhAyA gayA haiN| paumacariya meM devatAoM ke caturvargoM ( bhavanavAsI, vyantara, jyotiSka evaM vaimAnika ) kA anullekha Agama granthoM meM unakI carcA ko dRSTigata karate hue sarvathA Azcaryajanaka hai | lokapAloM (paravartI dikpAloM) meM bhI kevala pA~ca hI ke nAmollekha milate haiN| eka sthAna para lokapAloM se ghire indra ke airAvata gaja para ArUr3ha hone tathA indra dvArA hI zazi (soma), varuNa, kubera aura yama kI kramazaH pUrva, pazcima, uttara aura dakSiNa dizAoM meM sthApanA kA ullekha hai| paumacariya meM 1. paumacariya 77.27, 67.42. 2. hariSeNa dvArA kAmpilyapara, vinayavatI dvArA govardhana grAma tathA zatrana dvArA mathurA meM jina mandira nirmANa ke ullekha milate haiN| -paumacariya 8.209; 20.117; 89.58; 9.3; 74-76. 3. paumacariya 44.11 4. paumacariya 82.46 5. tivAro, mAruti nandana prasAda, elimenTsa oNva jana AikanogrAphI, vArANasI, 1983, pR0 115-16 6. soUNa rakkhasavalaM, samAgayaM logapAlaparikiNNo / erAvaNamArUDho, nayarAo niggao indo ||-pumcriy 7.22, Thavio puvvAe~ sasI, disAe~ varuNo ya tattha avarAe / uttarao ya kubero, Thavio cciya dakkhiNAe~ jamo ||-pumcriy 7.47; eka sthala para indra dvArA pA~caveM dikpAla ke rUpa meM vaizravaNa ko pratiSThita karane kA bhI ullekha hai| -paumacariya 7.56-57

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vimalasUrikRta paumacariya meM pratimAvijJAna-paraka sAmagrI 155 kevala indra, varuNa, kubera evaM yama kA hI lokapAloM kI sUcI meM ullekha do sambhAvanAoM kI ora nirdiSTa karatA hai : yA to pA~cavIM zatI I0 ke anta taka ATha dikpAloM kI sUcI niyata nahIM huI thI yA phira unheM jaina paramparA meM mAnyatA nahIM milI thii| isa sandarbha meM zazi ( yA soma ) kA lokapAla ke rUpa meM ullekha bhI mahattvapUrNa hai|' isa grantha meM indra ke Ayudha vajra aura senApati hariNegameSI ke bhI ullekha haiN|' paumacariya meM vibhinna sthaloM para vidyAdharoM tathA unake pramukhoM ke nAma aura vaMzAvalI bhI do gaI hai| ina vidyAdharoM meM pUrNadhana, meghavAhana, sulocana ( vidyAdhara adhipati ), sahasranayana, dhanavAhana, zrIdhara, azanivega evaM ratnaratha mukhya haiN| vidyAdhara patniyoM evaM kanyAoM ke hameM kucha aise hI nAma milate haiM jo kAlAntara meM yakSiyoM ke nAma hue| inameM manovegA aura padmAvatI pramukha haiN| paumacariya meM vidyAoM ke ullekha hI niHsandeha sarvAdhika mahattvapUrNa hai| eka sthala para ullekha hai ki RSabhadeva ke pautra, nami aura vinami, ko dharaNendra ne bala evaM samRddhi kI aneka vidyAyeM pradAna kI thiiN| yuddhAdi avasaroM para rAma, lakSmaNa, rAvaNa, bhAnukarNa (kumbhakarNa), vibhISaNa Adi dvArA aneka vidyAoM kI siddhi ke vistRta sandarbha haiN| grantha meM spaSTataH vidyAoM kI siddhi se vibhinna RddhiyoM evaM zakti ko prApti kA saMketa diyA gayA hai| vidyAoM kI prApti ke lie vItarAgI tIrthaMkaroM kI ArAdhanA ke sandarbha sarvaprathama paumacariya meM hI milate haiN| eka sthala para rAvaNa dvArA zAntinAtha ke mandira meM bahurUpA (yA bahurUpiNI) mahAvidyA kI siddhi karane tathA yuddhasthala meM isa mahAvidyA ke rAvaNa ke samIpa hI sthita hone ke sandarbha mahattvapUrNa haiN| paumacariya ke vivaraNa se vidyAoM ko siddhi meM tAMtrika sAdhanA kA bhAva bhI spaSTa hai| siddha hone para ye vidyAeM svAmI ke lie sabhI prakAra ke kArya karane meM sakSama thoN| rAvaNa dvArA siddha bahurUpA mahAvidyA ke lie sampUrNa triloka sAdhya thaa| vidyA kI sAdhanA meM tatpara rAvaNa ke dhyAna kI ekAgratA ko ekAgra mana se sItA kA cintana karane vAle rAma ke samAna batAyA gayA hai| vibhISaNa kA rAma se yaha kahanA ki bahurUpiNI mahAvidyA kI siddhi ke bAda devatA bhI rAvaNa ko jItane meM samartha nahIM hoMge-atyanta 1. manu dvArA vaNita aSTadikpAloM kI sUcI meM bhI paravartI sucI ke niRti evaM IzAn ke sthAna para soma __evaM arka (sUrya) ke nAmollekha haiM / vimalasUri kI sUcI manu se prabhAvita pratIta hotI hai / . 2. paumacariya 7.11 3. paubhacariya 5.257 4. paumacariya 5.65-70, 164, 6.157 5. paumacariya 3.144-49 6. paumariya 67.1-3; 69.46-47; 72.15 7. eyammi desayAle, ujjoyantI disAu svvaao| jayasaiM kuNamANI, bahurUvA AgayA vijjA / / to bhaNai mahAvijjA, siddhA haM tujjha kAraNujjuttA / sAmiya ! dehA''tti, sajjhaM me sayalatelokkaM / / -paumacariya 68.46-47

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156 DA0 mArutinandana prasAda tivArI evaM dA0 kamakagiri mahattvapUrNa hai|' bahurUpA vidyA kI siddhi meM rAvaNa ne bhUmi para yogastha rUpa meM sahasradala padmoM ke sAtha sAdhanA kI thii| eka sthala para rAma kA kUmAroM aura hanumAna kI pravrajyA para TippaNI karate hue yaha kahanA ki prayogamatI kazala vidyA ke na hone ke kAraNa hI ve tapa aura saMyama ko ora abhimukha hue haiM, vidyAoM ke mahattva ko prakaTa karatA hai|' yuddha meM vijaya prApti ke uddezya se rAma aura lakSmaNa ne mahAlocana deva kA smaraNa kiyA thA jisane tuSTa hokara rAma ko siMhavAhinI vidyA aura lakSmaNa ko garuDA vidyA dii| eka sthAna para rAvaNa dvArA vividha rUpadhArI hajAroM vidyAoM kI siddhi kA bhI ullekha huA hai| isa graMtha meM rAvaNa dvArA siddha aneka vidyAoM meM se eka sthala para 55 vidyAoM kI sUcI bhI dI gaI hai| isa sUcI meM AkAzagAminI, kAmadAyinI, kAmagAmI, durnivArA, jayakarmA, prajJapti, bhAnumAlinI, aNimA, laghimA, manaHstambhanI, akSobhyA, saMvAhinI, suradhvaMsI, kaumArI, vadhakAriNI, suvidhAnA, tamorUpA, vipUlAkArI, dahanI, zubhadAyinI, rajorUpA, dina-rajanIkarI, vajodarI, samAdiSTI, ajarAmarA, visaMjJA, jalastambhanI, agnistambhanI, giridAriNI, avalokanI, aravidhvaMsinI, ghorA, vIrA, bhujaMginI, vAruNI, bhuvanA, dAruNI, madanAzanI, ravitejA, bhayajananI, aizAnI, jayA, vijayA, bandhanI, vArAhI, kuTilA, kIrti, vAyUdbhavA, zAnti, kauvero, zaMkarI, yogezvarI, balamathanI, cANDAlI, varSiNI vidyAoM ke nAma haiN| isI prakAra bhAnukarNa ne sarvarohiNI, rativRddhi, AkAzagAminI, jambhiNI tathA nidrANI nAma vAlI pA~ca aura vibhISaNa ne siddhArthA, aridamanI, nirvyAghAtA evaM AkAzagAminI ina cAra vidyAoM kI siddhi prApta kI thii| paumacariya meM hI anyatra ratnazravA dvArA siddha mAnasasundarI mahAvidyA tathA rAvaNa evaM unake bhrAtAoM dvArA siddha sarvakAmA nAma vAlI aSTAkSarA vidyA ke bhI ullekha haiN| ina mahAvidyAoM ke svarUpa evaM unakI siddhi se prApta hone vAlI divya zaktiyAM tathA inakI upAsanA paddhati ke AdhAra para inakA tAMtrika deviyA~ honA nirvivAda hai| sarvakAmA nAma kI aSTAkSarA vidyA kI siddhi eka lAkha jApa se huI thI jisake maMtroM kA parivAra dasa karor3a hajAra batAyA gayA hai|' 1. paumacariya 67.4 2. paumacariya 68.23, 27 3. ahavA tANa na vijjA, atthi sahINA, pogmikuslaa| jeNujjhiUNa bhogA, ThiyA ya tava-saMjamAbhimuhA ||--pumcriy 109.3 4. paumassa dei tuTTho, nAmeNaM sohavAhiNI vijja / garuDA pariyaNasahiyA, paNAmiyA licchanilayassa ||-pumcriy 59.84 5. paumacariya 7.130 6. paumacaritha 7.135-42 7. paumacariya 7.144-45 8. paGamacariya 0.03,100 9. javiUNa samADhasA, vijjA vi hu solasakkharanibaddhA / dahakoDisahassAiM, jose mantANa privaaro||-pumcriy 7.108

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vimalasUrikRta paumacariya meM pratimAvijJAna-paraka sAmagro - paumacariya meM ullikhita vidyAdeviyoM kA kAlAntara meM la* AThavIM-navIM zatI I0 meM 16 mahAvidyAoM ko sUcI ke nirdhAraNa kI dRSTi se vizeSa mahattva rahA hai| inheM sAmAnyataH vidyA kahA gayA hai| kevala mAnasasundarI, bahurUpA tathA kucha anya ko hI mahAvidyA mAnA gayA hai|' grantha meM sarvakAmA vidyA ko SoDazAkSara vidyA batAyA gayA hai| saMbhava hai SoDazAkSarAvidyA kI kalpanA se hI kAlAntara meM 16 mahAvidyAoM kI dhAraNA kA vikAsa huA ho| ullekhanIya hai ki jaina dharma meM vidyA-deviyoM kI kalpanA yakSa-yakSI yugaloM (yA zAsanadevatAoM) se prAcIna rahI hai| isI kAraNa digambara paramparA ke 24 yakSiyoM ke nAmoM meM se adhikAMza pUrvavartI mahAvidyAoM ke nAmoM se prabhAvita haiN| inameM rohiNI, prajJapti, vajrazRMkhalA, puruSadattA, kAlI, jvAlAmAlinI, mahAkAlI, veroTyA, mAnasI aura mahAmAnasI ke nAma ullekhanIya haiN| paumacariya kI vidyAdeviyoM kI sUcI meM prajJapti, garuDA, siMhavAhinI, dahanoya (yA agnistaMbhanI), zaMkarI, yogezvarI, bhujaMginI, sarvarohiNI, vajrodayo jaisI vidyAoM ke nAma aise haiM jinheM 16 mahAvidyAoM kI sUcI meM yA to usI rUpa meM yA kiMcit nAma-parivartana ke sAtha svIkAra kiyA gyaa| 16 mahAvidyAoM kI sUcI meM inheM kramazaH prajJapti, apraticakrA, mahAmAnasI, sarvAstramahAjvAlA (yA jvAlA), gaurI, kAlI (yA mahAkAlI), veroTyA, rohiNI tathA vajrAMkuzA nAma diyA gayA hai| isI prakAra bahurUpA (yA bahurUpiNI) vidyA kAlAntara meM digambara paramparA meM 20 veM tIrthaMkara manisavata kI yakSI ke rUpa meM mAnya hii| rAvaNa dvArA siddha 55 vidyAoM meM hameM kaumArI, kauverI, yogezvarI (yA cANDAlI) tathA varSiNI (aindrI ?) jaisI mAtRkAoM tathA vAruNI evaM aizAnI jaisI dikpAla-zaktiyoM ke nAmollekha milate haiN| inake atirikta akSobhyA, manaHstaMbhinI jaisI vidyAoM ke nAma bauddha paramparA se saMbaMdhita pratIta hote haiN| isa prakAra paumacariya meM ullikhita vidyAdeviyoM meM jaina paramparA ke sAtha hI brAhmaNa aura bauddha paramparA kI deviyA~ bhI haiN| roDara, kalA itihAsa vibhAga kAzI hindU vizvavidyAlaya, vArANasI / 1. paumacariya 78.73, 67.2

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taMtra kevala dharma yA vizvAsa hI nahIM varan eka vizeSa prakAra kI jIvana paddhati bhI hai / bhAratIyoM meM prAcIna kAla se hI kisI na kisI rUpa meM taMtra bhAva vidyamAna rahA hai / " brAhmaNa aura bauddha dharmoM ke samAna jaina dharma meM bhI prAcIna kAla se hI taMtra kA vizeSa mahattva thaa| para jaina dharma meM taMtra mukhyataH maMtravAda ke rUpa meM thA / jaina dharma meM tAMtrika sAdhanA ke ghinaune AcaraNa pakSa ko kabhI bhI mAnyatA nahIM milI / maMtravAda kI jaina paramparA guptakAla meM prArambha huI aura madhyakAla taka usameM nirantara vikAsa hotA gayA / 1. 2. jaina dharma meM maMtravAda ke sAtha hI zArIrika, mAnasika aura AtmA kI zAnti tathA pavitratA ke lie vidyA-zakti ko bhI mahattva diyA gayA / vidvAn maMtra aura vidyA meM bheda batAte haiM, kintu divya zaktiyoM se sambandhita donoM hI paddhatiyA~ mUlataH eka haiN| maMtravAda meM om, hrIm klIm, svAhA jaise akSaroM evaM pratIkoM dvArA vibhinna devoM kA AhvAna kiyA jAtA hai jabaki vidyA, deviyoM kI sAdhanA se sambandhita hai / samavAyAMgasUtra meM maMtra aura vidyAoM kI sAdhanA ko pApa zruta meM rakhA gayA hai jisakA vyavahAra jaina bhikSuoM ke lie niSiddha thA / para dUsarI ora nAyAdhammakahAo meM mahAvIra ke ziSya sudharmA ko vijjA (vidyA) aura maMtra donoM hI kA jJAtA bhI kahA gayA hai / " 3. 4. 5. jainataMtra sAdhanA meM sarasvatI 6. 7. DaoN0 mArutinandana tivArI, DaoN0 kamala giri, filipa, raoNsana, di ArTa oNva taMtra, dillI, 1973, pR0 9-12 draSTavya zAha, yU0 pI0, 'e pIpa inaTU di arlI hisTrI Apha taMtra ina jaina liTrecara', bharata kaumudI khaNDa - 2, 1947, pR0 839-54; zarmA, bI0 ena0, sozala lAipha ina nArdanaM iNDiyA, dillI, 1966, pR0 212-13 jhaverI, mohanalAla bhagavAnadAsa, kampareTiva aiNDa kriTikala sTaDI oNva maMtrazAstra, ahamadAbAda, 1944, pR0 293-94; vimalasUri ( 0 473 I0), mAnatuMgasUri ( ba0 prArambhika 7vIM zatI I0) haribhadrasUri (la0 745-85 I0), udyotanasUri (778 30) evaM bappabhaTTisUri jaise prArambhika jaina AcAryoM kI racanAoM meM maMtra aura vidyAoM ke paryApta prArambhika saMdarbha haiM / nemicandra, vardhamAnasUri evaM anya aneka paravartI jaina AcAryoM kI racanAoM ke mAMtrika zlokoM meM maMtroM evaM vidyAoM ke pracura evaM vistRta ullekha milate haiM / jhaverI, mohanalAla bhagavAnadAsa, pUrva nirdiSTa, pR0 294 jinabhadrakSamAzramaNakRta vizeSAvazyakabhASya (la0 585 I0) gAthA 3589 : saM0 dalasukha mAlavaNiyA evaM becaradAsa, je0 dozI, lAlabhAI dalapatabhAI sirIz2a 21, ahamadAbAda, 1968; zAha, yU0pI0, pUrva niviSTa, pR0 850-51 zAha, yU0pI0, pUrva niviSTa, pR0 843-44 nAdhammaka hAo 1.4 : saM0 ena0 bI0 vaidya, pUnA, 1940, 501

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mainataMtra sAdhanA meM sarasvatI 159 vidyAoM ke sandarbha prArambhika Agama granthoM meM bhI haiN| pAMcavI zatI I0 taka jaina dharma meM inakA eka nizcita sthAna bana cukA thaa| vimalasUrikRta paumacariya (lagabhaga 473 I0) meM garuDA ( kAlAntara meM cakrezvarI ), siMhavAhinI ( ambikA ), bahurUpA ( bahurUpiNI ), nidrANI, siddhArthA, sarvakAmA, mahAsundarI jaisI kaI vidyAoM ke sandarbha haiN| vibhinna avasaroM para rAma, lakSmaNa, rAvaNa Adi ne inakI sAdhanA kI thii| koTyAryavAdI gaNi ne bhI jaina taMtra meM pracalita kucha vidyAoM ke sandarbha diye haiN| jaina paramparA meM vidyAoM kI kula saMkhyA 48 hajAra batAyI gayI hai| inameM se 16 vidyAoM ko lekara AThavIM zatI I0 meM mahAvidyAoM kI sUcI niyata huii| inhIM mahAvidyAoM meM se kucha ko (rohiNI, prajJapti, kAlI, apraticakrA, mahAkAlI, gaurI, vairoTyA, mAnasI, vajrazRGkhalA, jvAlAmAlinI tathA mahAmAnasI) 8vIM-9vIM zatI I0 meM 24 yakSiyoM kI sUcI meM bhI sammilita kiyA gayA / devagar3ha ke zAntinAtha mandira (saM0 12, 862 I0) para nirUpita 24 yakSiyoM ke samUha meM ina mahAvidyAoM (apraticakrA, vajrazRGkhalA, naradattA, mahAkAlI, veroTyA, acchuptA tathA mahAmAnasI) ko spaSTataH pahacAnA jA sakatA hai| madhyakAla kI lokapriya vidyAoM meM kuSmANDI (yA ambikA), padmAvatI, veroTyA aura jvAlAmAlinI sarvapramukha thiiN| jaina dharma meM zrata vidyA ke rUpa meM sarasvatI kI ArAdhanA atyanta prAcIna hai| dvAdazAMga jaina granthoM ko zrutadevatA ke avayava aura 14 pUrva granthoM ko unakA AbhUSaNa batAyA gayA hai| jaina dharma meM sarasvatI kI sAdhanA ajJAnatA tathA duHkhoM ko dUra karane ke lie kI gayI hai| brAhmaNa dharma meM sarasvatI ko prArambha se hI vidyA ke sAtha vibhinna lalitakalAoM (saMgIta) kI devI bhI mAnA gayA para jaina dharma meM lagabhaga navIM zatI I0 taka sarasvatI kevala vidyA kI hI devI rhiiN| yahI kAraNa hai ki 10vIM zatI I0 ke pUrva unake saMgIta yA anya lalitakalAoM se sambandhita hone ke saMketa sAhitya yA mUrta rUpoM meM hameM nahIM milate haiN| 1. sUtrakRtAMga (2.2.15-pI0 ela0 vaidya-saM0, 1, 1928, pR0 87) evaM nAyAdhammakahAo (16, 129-ena0 vo0 vaidya-saM0, pR0 189) meM utpatanI, vetAlI, gaurI, gandhArI, jambhaNi, stambhanI, antardhAnI evaM anya kaI vidyAoM ke nAmollekha milate haiN| paumacariya 7. 73-107, 7.144-45, 59.84, 67.1-3 : eka sthala para paumacariya meM rAma ke sAtha yuddha ke prasaGga meM rAvaNa dvArA 55 vidyAoM kI sAmahika sAdhanA kI bhI ullekha hai (7.135-44) vizeSAvazyaka bhASya para koTyAryavAdI rgANa kI TIkA meM bhI ambakuSmANDI, mahArohiNI, mahApuruSadattA evaM mahAprajJapti vidyAoM ke nAmollekha hai (gAthA 3590) saMghadAsagaNi (la. 700 I0) ke vasudevahiNDI evaM hemacandrasUri (12vIM zatI I0 kA madhya) ke trizaSTizalAkApuruSacaritra meM vidyAoM kI kula saMkhyA 480.. batAI gaI hai| digambara granthakAra malliSeNa evaM indranandi ne kramazaH bhairava padmAvatIkalpa (la0 1047 I0) aura jvAlinImAtA (la0 939 I.) kI racanA kI thii| dvAdazAMgazrutadevAdhidevate sarasvatyai svAhA, nirvANakalikA, pR0 17 : draSTavya zAha, yU0 pI0, AikanogrAphI oNva jaina gADesa sarasvatI, jarnala oNva yUnivarsiTI oNva baoNmbe, khaNDa-10, (nyU sirIja), bhAga-2, sitambara 1941, pR0 196

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DaoN. mArutinandana tivArI evaM DaoN. kamalagiri jJAna aura pavitratA kI devI hone ke kAraNa hI sarasvatI ke sAtha haMsavAhana aura karoM meM pustaka, akSamAlA, varadamudrA tathA jalapAtra dikhAye gye| jaina dharma meM sarasvatI pUjana kI prAcInatA vyAkhyAprajJapti (lagabhaga dUsarI-tIsarI zatI I0), zivazarmAkRta pakSikasUtra (lagabhaga 5vIM zatI I0), siMhasUri kSamAzramaNakRta dvAvazAraNyacakravatti (lagabhaga 675 I0), haribhadra sUrikRta paMcAzaka (lagabhaga 775 I0) aura saMsAra-dhAvAnala-stotra, mahAnizIthasUtra (lagabhaga 9vIM zatI I0) tathA bappaTTi sUrikRta zAradAstotra (lagabhaga 8vIM zatI I0 kA tIsarA caraNa) ke sAhityika sandarbho evaM purAtAtvika udAharaNoM meM mathurA se prApta prAcInatama kuSANakAlona (132 I0 yA 149 60) sarasvatI pratimA se samajhI jA sakatI hai| jaina mandiroM, vizeSataH pazcima bhArata ke mandiroM, para sarasvatI ke anekazaH nirUpaNa se bhI sarasvatI pUjana ko lokapriyatA siddha hotI hai| zvetAmbara paramparA meM jJAnapaMcamI aura digambara paramparA meM zrutapaMcamI kA Ayojana bhI sarasvatI kI lokapriyatA kA hI sAkSI hai| jainoM meM pracalita zrutadevatA, tapasa, zrutaskandha aura zrutajJAna vrata bhI sarasvatI se hI sambandhita haiN|' digambara sampradAya kI apekSA zvetAmbara sampradAya meM sarasvatI pUjana adhika lokapriya thaa| yahI kAraNa hai ki bAdAmI, aihola evaM elorA jaise digambara jaina sthaloM para sarasvatI kI mUrtiyA~ nahIM bniiN| pUrva madhyakAla meM zvetAmbara sampradAya meM sarasvatI ko sAdhanA zakti ke rUpa meM bhI kI gaI, jisameM Age calakara taMtra kA bhI praveza huaa| prabhAcandrAcAryakRta prabhAvakacarita (lagabhaga 1250 I0), merutuMgAcArya kRta prabandhacintAmaNi (lagabhaga 1305-06 I0) rAjazekharasUrikRta prabandhakoza (lagabhaga 1348-49 I0) tathA jinamaNDanakRta kumArapAlacarita (lagabhaga 1435-36 I0) jaise madhyakAlIna jaina granthoM meM jaina bhikSuoM evaM bappabhaTTisUri, hemacandra, malliSeNa, mallavAdisUri (dvitIya) tathA naracandrasUri jaise jaina AcAryoM dvArA sarasvatI kI tAMtrika sAdhanA ke phalasvarUpa vibhinna vidyAparaka zaktiyAM prApta karane ke pracura ullekha haiN| sarasvatI kI mAMtrika evaM tAntrika sAdhanAoM se asAdhAraNa kavi aura vAdI banane ke sAtha hI anya kaI prakAra kI vidyA zaktiyAM bhI prApta hotI thiiN| hemacandra ne alaMkAracUDAmaNi meM aise sArasvata maMtroM ko pUrNa mAnyatA bhI dI hai| pratidvandviyoM para vijaya karane ke lie hemacandra tathA anya kaI jaina AcAryoM ne brAhmI devI kI kRpA prApta karane ke uddezya se brAhmIdeza (kazmIra) kI yAtrA bhI kI thii|4 prabandhakAvyoM meM gopagiri ke zAsaka AmarAja ke darabAra ke bauddha bhASAkAra vardhanakuMjara ko parAjita karane ke lie jaina AcArya bappabhaTTisUri dvArA sarasvatI kI sAdhanA karane kA vistRta 1. zAha, ya0 pI0, pUrva nirdiSTa, pR0 196. 2. caturvizatikA (bappaTTisUri kRta)-pariziSTa zAradAstotra 11; mainastotrasaMdoha (amarazata natAMgiH kAmadhenu kviinaam|. khaNDa-1, saM0 amaravijayamuni, ahamadAbAda, 1932, pR. 346 3. alaMkAracUDAmaNi 1.4 (jI0 byUhalara ke di lAIpha oNva hemacandrAcArya se uddhRta, siMghI jaina granthamAlA-11, zAMtiniketana, 1936, pR0 10) 4. jI0 vyUhalara, pUrva nirdiSTa, pR0 10.

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jainataMtra sAdhanA meM sarasvatI ullekha milatA hai|' prabhAvakacarita meM ullekha hai ki bappabhaTTi aura vardhanakuMjara ke madhya nirantara chaH mAha taka vAda calatA rahA, para koI nirNaya nahIM ho skaa| taba bappabhaTTi ne vijaya ke lie guru se prApta maMtra dvArA madhyarAtri meM girAdevI (sarasvatI) kA AhvAna kiyaa| maMtra itanA prabhAvazAlI thA ki sarasvatI bappabhaTTi ke samakSa itanI tvarA meM upasthita huI ki vastra dhAraNa karanA bhI bhUla gaIM (anaavRttshriirm)| isa avasara para bappabhaTTi ne sarasvatI kI prazaMsA meM 14 zlokoM vAle eka stotra kI bhI racanA kI thii| isa para prasanna hokara sarasvatI ne bappabhaTTi ko batAyA ki vardhanakuMjara pichale sAta janmoM se unakA ananya bhakta hai aura sarasvatI ne hI use vAda meM aparAjeya banAne vAlI akSayavacanaguTikA dI hai| bappabhaTTi kI prArthanA para sarasvatI ne hI unheM vardhanakuMjara para vijaya kA upAya bhI btaayaa| vAda ke daurAna mukhazauca kA prastAva karane para devI kI kRpA se mukhazauca ke samaya vardhanakuMjara ke mukha se jaba akSayavacanaguTikA gira jAegI tabhI bappabhaTTi use parAjita kara skeNge| bappabhaTTi ne devI ke AdezAnusAra kArya kiyA aura vardhanakuMjara ko ko parAjita kara vAdikuMjarakezarI bane / yaha kathA sarasvatI sAdhanA se prApta alaukika zakti ko prakaTa karatI hai| sarasvatI ne bappabhaTTi ko yaha bhI nirdeza diyA ki 14 zlokoM vAle stotra ko ve kisI anya vyakti ko na batAyeM kyoMki vaha stotra (maMtra) itanA prabhAvazAlI hai ki usake uccAraNamAtra se hI unheM sAdhaka ke samakSa vivazataH upasthita honA pdd'egaa| yahI kathA prabandhakoza meM bhI milatI hai, kintu yahA~ sarasvatI ke nirvastra upasthita hone kA sandarbha nahIM hai / hemacandrasUri (12vI zatI I0) bhI anya cAmatkArika zaktiyoM ke sAtha hI sArasvata zakti sampanna the| prabhAvakacarita meM ullekha hai ki caulukyarAja jayasiMha ne hemacandra se ujjaina ke prabhAvakacarita (prabhAcandrAcAryakRta-saM0 jinavijayamuni, siMghI jaina granthamAlA-13, ahamadAbAda, kalakattA, 1940) 11-bappabhaTTisUricarita, prabandhakoza (rAjazekharasUrikRta, saM0 jinavijayamuni, prathama bhAga, siMghI jaina granthamAlA-6, zAMtiniketana, 1935) 9bappabhaTTisUriprabandha. prAgdattaM gurubhirmanvaM parAvataMyataH sataH / vivattaMse bhavanmantrajApAt tuSTAhamAgatA // varaM vRNviti tatrokto bappabhaTTiruvAca ca / devI prAhAmunA saptabhavA nArAdhitA'smyaham / / pradattA guTikAkSayyavacanA'sya mayA tataH / tatprabhAvAd vaco nAsya hIyate ytinaayk!|| sarasvatI punaH prAha nAhaM jainavirodhinI / upAyaM te'payiSyAmi yathAsau jIyate budhaH // caturdazaM punavRttaM na prakAzyaM kadApi hi / yatastatra zrute sAkSAdbhavitavyaM mayA dhruvam // prabhAvakacarita 11 : bappabhaTTisUricarita 419-442. 3. prabandhakoza-9 bappabhaTTisUriprabandha. 4. jI0. byUhalara, pUrva niviSTa, pR0 54. 21

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162 DaoN0 mArutinandana tivArI evaM DaoN. kamalagiri paramAra zAsaka bhoja ke vyAkaraNa ke samAna hI eka vyAkaraNa grantha kI racanA kA nivedana kiyA thaa| hemacandra ne isake lie kazmIra ke sarasvatI pustakAlaya se ATha vyAkaraNa granthoM ko maMgAyA thaa| isa nimitta kazmIra gaye adhikAriyoM kI prazaMsA se prasanna hokara sarasvatI svayaM upasthita huI aura unhoMne apane bhakta hemacandra ke pAsa pUrva racita vyAkaraNa granthoM ko sandarbha hetu bhejane kI AjJA dii| hemacandra kA vyAkaraNa grantha pUrA hone para sarasvatI ne use apane kazmIra sthita mandira ke pustakAlaya ke lie svIkAra bhI kiyA thaa|' prabandhakoza meM ullekha hai ki eka bAra hemacandra ne caulukya kumArapAla kA pUrvabhava jAnane ke lie sarasvatI nadI ke kinAre sarasvatI devI kA AhvAna kiyA thA / tIna dinoM ke dhyAna ke pazcAt sarasvatI ( vidyA devI ) svayaM upasthita huI aura oN ke bAre meM btaayaa| bhairava-padmAvatI-kalpa evaM bhAratI-kalpa ke racanAkAra malliSeNasUri ( lagabhaga 1047 I0) bhI sArasvata zakti ( sarasvatIlabdhavaraprAsAdaH ) sampanna the / vasantavilAsa ke racanAkAra siddhasArasvata bAlacandrasUri ( lagabhaga prArambhika 13vIM zatI I0 ) ne bhI saphalatApUrvaka sarasvatI kI mAMtrika sAdhanA kI thii| prabhAvakacarita evaM prabandhacintAmaNi meM zIlAditya ke darabAra ke mallavAdisUri kA ullekha milatA hai jinheM sarasvatI ne nayacakra diyA thA / 5 granthoM meM bauddhoM ko vAda meM parAjita karane ke lie mallavAdisUri ke gale meM sarasvatI ke praveza kA bhI sandarbha milatA hai| mallavAdi ne apanI vilakSaNa smaraNa zakti se sarasvatI ko prasanna kiyA thaa| kathA ke anusAra eka bAra jaba mallavAdisUri sarasvatI kI sAdhanA meM tallIna the usI samaya AkAza meM vicaraNa karatI sarasvatI ne unase pUchA ki kaunasI vastu sabase mIThI hai / ( kemiSThA ) ? mallavAdi ne turanta uttara diyA gehU~ ke dAne ( vallA ) / chaH mAha bAda punaH sarasvatI ne unase pUchA kisake sAtha (keneti)| mallavAdi ne tatkSaNa cha: mAha purAne sandarbha ke prasaMga meM uttara diyA gur3a aura ghI ke sAtha ( guDaghRteneti ) / isa apUrva smaraNazakti vAle uttara se sarasvatI atyanta prasanna huI aura unhoMne 1. jI0 byUhalara, pUrvanirdiSTa, pR0 15-16 prabandhakoza-10 hemasUriprabandha labdhavANIprasAdena malliSeNena suurinnaa| racyate bhAratIkalpaH svalpajApyaphalapradaH // bhairavapadmAvatIkalpa, pariziSTa 11 : sarasvatImaMtrakalpa ( vastutaH bhAratIkalpa ) zloka 3, saM0 ke0 vI0 abhyaMkara, ahamadAbAda, 1937, pR0 61; mohanalAla bhagavAnadAsa jhaverI, pUrva nirdiSTa, pR0 300 4. gAyakavAr3a oriyanTala sirIz2a, khaNDa 7, pR0 5; kanAIlAla bhaTTAcArya, sarasvatI, kalakattA, 1983, pR0 109 prabandhacintAmaNi (aMgrejI anu0 sI0 eca0 TaoNnI, dillI, 1982, pR0 171-72), paMcama prakAza : 11 prakIrNakaprabandhaH mallavAdiprabandha (saM0 jinavijayamuni, bhAga-1, siMghI jaina granthamAlA 1, zAMtiniketana, 1933, pR0 107; nRpatisabhAyAM pUrvoditapaNabandhapUrvakaM kaNThapIThAvatIrNazrIvAgdevatAbalena zrI mallastAMstarasaiva nirUttarIcakAra /

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jainataMtra sAdhanA meM sarasvatI mallavAdi ko icchita varadAna diyaa|' prabhAvakacarita (10 / 32) ke anusAra sarasvatI ne mallavAdi ko mAtra eka hI zloka dvArA sampUrNa zAstra kA artha samajhane kI alaukika zakti pradAna kI thI: "zlokenaikena zAstrasya sarvamarthaM grahISyasi / " eka dUsarI kathA vRddhivAdisUri ( lagabhaga cauthI zatI I0 ) se sambandhita hai jisane 21 dinoM ke upavAsa dvArA jinAlaya meM sarasvatI kA AhvAna kiyA thaa| isa kaThina ArAdhanA se prasanna hokara sarasvatI ne vRddhavAdi ko sabhI vidyAoM (sarvavidyAsiddha) meM pAraMgata hone kA varadAna diyA thaa| sarasvatI ke varadAna ke bAda vRddhavAdi ne mAntrika zakti dvArA prajJA mUsala para puSpoM ko varSA kA sArvajanika pradarzana bhI kiyA thaa| prabandhakoza ke harihara-prabandha (12) meM bhI sArasvata zakti se sambandhita eka rocaka kathA milatI hai| vastupAla ke darabAra meM gaur3a kavi harihara ne gujarAta ke kavi somezvara ko apamAnita kiyA thaa| somezvara ne 108 zlokoM kI racanA kI aura use vastupAla aura harihara ko sunaayaa| stotra sunakara harihara ne kahA ki yaha mUla racanA na hokara bhojadeva kI racanA kI anukRti hai jise unhoMne "sarasvatI kaNThAbharaNa prAsAda" ke saMgraha meM dekhA thaa| apanI bAta kI puSTi meM harihara ne sampUrNa stotra hI duharA diyaa| kucha samaya pazcAt svayaM harihara ne vastupAla ko yaha batAyA ki sArasvata maMtra kI sAdhanA ke phalasvarUpa prApta apUrva smaraNazakti ke kAraNa hI ve 108 zlokoM, SaTpadakAvya tathA anya aneka bAtoM ko kevala eka bAra sunakara hI yAda rakhane meM samartha the| isI kAraNa ve somezvara ke 108 zlokoM kI tatkAla punarAvRtti kara sake the|3 zvetAmbara aura digambara donoM hI paramparAoM ke dhyAnamaMtroM meM tAMtrika zailI meM sarasvatIpUjana ke aneka sandarbha haiN| jaina granthoM meM devI ko do, cAra yA usase adhika bhujAoM vAlA aura vividha AyudhoM se yukta batAyA gayA hai| zvetAmbara paramparA meM devI kA vAhana haMsa hai jabaki digambara paramparA meM devI mayUravAhanI batAI gaI haiN| sarvaprathama bappabhaTrisUri ke zAradAstotra meM sarasvatI pUjana kA ullekha milatA hai| bappabhaTTi kI caturvizatikA meM RSabhanAtha, mallinAtha aura munisuvrata jinoM ke sAtha bhI zrutadevatA ke rUpa meM sarasvatI kA AhvAna kiyA gayA hai| malliSeNakRta bhAratIkalpa evaM sarasvatI-kalpa, hemacandrasUrikRta siddhasArasvata-stava aura jinaprabha 1. prabhAvakacarita : 10 mallavAdisUricarita 22-35; prabandhacintAmaNi (sI0 eca0 TaoNnI anu0), pR0 171-72 prabandhakoza : vRddhavAdi-siddhasenaprabandha, pR0 15; prabhAvakacarita : 8 vRddhavAdisUricarita, zloka 30-31 3. homakAle gIrdevI pratyakSA''sIt / varaM vRNISvetyAha sma mAm / mayA jagade-jagadekamAtara / yadi tuSTA'si tadA ekadA bhaNitAnAM 108 sayAnAM RcAM SaTpadAnAM kAvyAnAM vastukAnAM dhattAnAM daNDakAnAM vA'vadhAraNe samartho bhUyAsam / devyAcaSTa-tathA'stu / prabandhakoza : 12, hariharaprabandha pR0 59-60 4. caturvizatikA 4.1, 76.19, 80.20

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DaoN0 mArutinandana tivArI evaM DaoN. kamalagiri sUri kRta zAradAstavana (lagabhaga 14vIM zatI I0) jaise tAntrika racanAoM meM zAntika, pauSTika, stambhana, mAraNa, uccATana jaise tAntrika sAdhanAoM meM sarasvatI sAdhanA ke pracura ullekha haiN| tAMtrika sAdhanAoM ke antargata unake sakalIkaraNa, arcana, yaMtravidhi, pITha-sthApanA, saubhAgyarakSA evaM vazya maMtroM ke bhI paryApta ullekha haiN| 10vI-11voM zatI I0 meM sarasvatI ke bhayaMkara svarUpoM vAle sAdhanA maMtra bhI likhe ge| bhAratIkalpa, arhaddAsakRta sarasvatIkalpa, zubhacandrakRta sArasvatamaMtrapUjA (lagabhaga 10vI zato I0) evaM ekasaMdhikRta jina-saMhitA meM trinetra evaM arddhacandra se yakta jaTAdhArI bhayaMkara svarUpA aura haMkAranAda karane vAlI batAyA gayA hai| uparyakta vizeSatAe~ devI kI ziva se nikaTatA bhI darzAtI haiN| bappabhaTTi ne sarasvatIkalpa meM devI kA AhvAna bhI gaurI nAma se hI kiyA hai| ullekhya hai ki skandapurANa ke sUtasaMhitA (lagabhaga 13vIM zatI I0) meM bhI jaTA se zobhita sarasvatI trinetra tathA arddhacandra yukta nirUpita haiN| kucha jaina granthoM meM sarasvatI ke karoM meM aMkuza aura pAza kA ullekha bhI unake zakti svarUpa ko hI prakaTa karatA hai / ye Ayudha sambhavataH sarasvatI dvArA ajJAnarUpI andhakAra ko dUra karane tathA usa para devI ke purNa niyaMtraNa ke bhAva ko vyakta karate haiN| jaina granthoM meM sarasvatI ko kAlI, kapAlinI, kaulI, vijJA, trilocanA, raudrI, khaDginI, kAmarUpiNI, nityA, tripurasundarI, candrazekharI, zUlinI, cAmuNDA, huMkAra evaM bhairavI jaise nAmoM se bhI sambodhita kiyA gayA hai jo unake tAMtrika svarUpa ko aura bhI spaSTa karatI haiN| vidyAnuzAsana (lagabhaga 15vIM zatI I0) meM bhayaMkara darzanA trinetra vAgIzvarI ko tIkSNa aura lambe dAMtoM tathA bAhara nikalI huI jihvA vAlI batAyA gayA hai| varddhamAnasUri (lagabhaga 1412 I0) ne AcAradinakara meM sarasvatI kI gaNanA 64 yoginiyoM meM bhI kI hai| sarasvatIkalpa, bhAratIkalpa evaM sarasvatIyaMtrapUjA meM sarasvatI ko sAdhanA ke lie vibhinna cAmatkArika yaMtroM ke nirmANa se sambandhita vistRta ullekha bhI milate haiN| sarasvatI yaMtroM meM 1. abhayajJAnamudrAkSamAlApustakadhAriNI / trinetrA pAtu mAM vANI jaTAbAlendumaNDitA ||-bhaartiiklp zloka 2 sArasvatayaMtrapUjA (yU0pI0 zAha ke lekha AikanogrAphI oNva sarasvatI ke pR0 201, pAda TippaNI 29, pR0 211, pAda TippaNI 71 se uddhRta / 2. sarasvatI-kalpa-zloka 6, bhairavapadmAvatI kalpa ke 12veM pariziSTa ke rUpa meM / 3. TI0 e0 gopInAtha rAva, elimeNTsa oNva hindU AikanogrAphI, khaNDa 1, bhAga 2, dillI, 1971 (pu0 mu0), pR0 378 4. aMkuza aura pAza kramazaH indra aura varuNa (aura yama) ke mukhya Ayudha rahe haiM jo tAMtrika devoM ke bhI pramukha Ayudha haiN| sarasvatI ke hAthoM meM ina AyudhoM kA dikhAyA jAnA bhI unake zakti pakSa ko prakaTa karatA hai| 5. zrIsarasvatIstotra, jaina stotra sandoha, khaNDa 1, 107, pR0 345-46. 6. yU0 pI0 zAha ke lekha-'supara necurala bIiMgsa ina di jaina taMtrAja', AcArya dhruva smRti grantha, bhAga 3, ahamadAbAda, 1946, pR0 75. 7. AcAradinakara, bhAga 2, pratiSThAvidhi (bhagavatI maNDala), bambaI, 1923, pR0 207. 8. yU0pI0 zAha, 'AikanogrApho oNva sarasvatI', pR0 211-12.

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jainataMtra sAdhanA meM sarasvatI 165 kabhI-kabhI sarasvatI parivAra ke bhI vistRta aura rocaka sandarbha haiN| bappabhaTTisUrikRta sarasvatIkalpa kI yaMtra pUjA meM sarasvatI maNDala yA yaMtra meM mohA, nandA, bhadrA, jayA, vijayA, aparAjitA, jambhA, stambhA, 16 mahAvidyAoM (rohiNI, prajJapti Adi), aSTadikpAloM, aSTamAtRkAoM' tathA aSTabhairavoM ke pUjana ke bhI ullekha haiN|2 bappabhaTTi aura malliSeNa ne sarasvatI-yaMtra-pUjA-vidhi meM aSTa, dvAdaza, SoDaza, causaTha, 108 tathA eka hajAra paMkhur3iyoM vAle padma para banAye jAne vAle kucha yaMtroM, homakuNDa meM sampanna vibhinna tAMtrika kriyAoM evaM dasa hajAra, bAraha hajAra, eka lAkha tathA isase bhI adhika bAra sarasvatI maMtroM ke jApa kI bAta batAI hai| sarasvatIkalpa meM ina tAMtrika sAdhanAoM ko siddhasArasvata bIja kahA gayA hai| __bappabhaTTisUrikRta zAradAstotra meM hI sarvaprathama sarasvatI se sambandhita maMtra (om, hrIm, klIm, blim zrIhasakala hrIm aiM namo) kA ullekha huA hai / ' dasa hajAra homoM ke sAtha eka lAkha bAra isa maMtra kA jApa karane se sAdhaka ko advitIya vidvattA prApta hotI hai| isI grantha meM Age yaha bhI ullekha hai ki sarasvatI kI sAdhanA se sAdhaka cAturya-cintAmaNi bana jAtA hai|' vidyAnuvAdAMgajinendrakalyANAbhyudaya meM sarasvatI se sambandhita eka anya maMtra (om aiM hasaklIm vAgdevyai namaH) kA ullekha milatA hai| jinaprabhasUri ke zAradAstavana meM varNita sArasvata maMtra isa prakAra hai : 'om aiM hrIm zrIm vada vada vAgvAdinI bhagavatI sarasvatI tubhyam namaH' / ' kuNDalinIyoga ke jJAtA bappaTTi ke anusAra sArasvata maMtroccAraNa mahAprajJAbuddhi, vArisaddhi, vacanasiddhi tathA kAvyasiddhi jaisI zaktiyoM ko dene vAlA hai|' malliSeNa ne bhAratIkalpa meM 'om hrIm zrIm vada vada vAgvAdinI svAhA' ko sarasvatI kA mUlamaMtra batAyA hai / 'deg malliSeNa ke anusAra homa sahita 12 hajAra bAra isake maMtroccAra se sAdhaka sarasvatI ke samAna (vAgIzvarI sama) ho jAtA hai|" malliSeNa ne sArasvata zakti kI prApti se 1. brahmANI, mAhezvarI, kaumArI, vArAhI, vaiSNavI, cAmuNDA, caNDikA aura mahAlakSmI-sarasvatI kalpa, pR0 73. 2. sarasvatIkalpa, pariziSTa 12-padmAvatIkalpa, pR0 69-76. 3. bhairavapadyAvatIkalpa ke pariziSTa 11 aura 12 meM yaMtrapUjA kA vistRta ullekha huA hai : pR0 61-78. 4. caturvizatikA ke pariziSTa-zAradAstotra ke zloka 10 meM (pR0 183) sarasvatI kA bIjamaMtra diyA gayA hai| 5. zAradAstotra, zloka 10. 6. na syAt kaH sphuTavRttacakraracanAcAturyacintAmaNiH ||-srsvtiiklp, zloka 6. 7. yU0 pI0 zAha, 'AikanogrAphI oNva sarasvatI', pR0 207, pA0 Ti0 57. 8. mohanalAla bhagavAnadAsa jhaverI, pUrva nirdiSTa, pR. 322. 9. hemacandra ne apane ziSyoM kI bauddhika zakti meM vRddhi ke lie sArasvatamaMtra ke sAtha candracandana guTI ke bhakSaNa kA vidhAna kiyA thaa| sarasvatIkalpa, pR0 78. 10. bhAratIkalpa, pu0 62. 11. bhAratIkalpa, zloka 15, pR0 62.

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DaoN0 mArutinandana tivArI evaM DaoN. kamalagiri sambandhita vibhinna yaMtroM aura maMtroM kA bhI vistRta ullekha kiyA hai| bhAratIkalpa meM to devI ke bhayAnaka svarUpa vAle vAmAcAra sAdhanA ke bhI spaSTa sandarbha haiN| inameM strImohana tathA kAma icchA pUrti se sambandhita maMtra vizeSataH ullekhanIya haiN| navAkSaro vidyA ko taMtra sAdhanA "subhagAyonA" kI upasthita meM sampanna hotI thii| isa grantha meM sundara striyoM aura devAMganAoM (vanitA kapAla yaMtra) ko sammohita karane vAle tathA zatruoM ko akAla mRtyu dene aura pretAlaya bhejane se sambandhita yaMtroM tathA maMtroM kA bhI varNana huA hai| uccATana maMtroM meM phaT , vaSaT aura svAhA jaisI tAMtrika abhivyaktiyoM kA prayoga hotA thA / ye sAdhanAyeM zmazAna jaise sthaloM para kI jAtI thiiN| ina sAdhanAoM se sambandhita maMtroccAra sunane meM bhayAvaha hote the| inameM devI ke pAza, aMkuza aura bANa jaise AyudhoM se yukta bhayaMkara svarUpa kA dhyAna kiyA gayA hai| granthoM meM sarasvatI maMtra siddhi ke samaya Ane vAlI vibhinna bAdhAoM ko dUra karane vAle surakSA maMtroM ke bhI ullekha haiN|' elorA (mahArASTra), nAlandA (bihAra), kukihAra (bihAra), gurgI (rIvA, madhyapradeza), hiMgalAjagar3ha (mandasora, madhya pradeza), lokhArI (bAMdA, uttara pradeza), malhAra (vilAsapura, madhya pradeza), bhuvanezvara (ur3IsA) evaM bher3AghATa (tripurI, madhya pradeza) jaise sthaloM se milI tAMtrika prabhAvazAlI bauddha evaM brAhmaNa mUrtiyoM kI tulanA meM jaina sarasvatI pratimAoM meM taMtra kA prabhAva atyalpa rahA hai| jaina paramparA meM madhya kAla meM sarasvatI-pUjana meM tAMtrika bhAva kI pUrva svIkRti ke bAda bhI unakI pratimAoM meM tAMtrika prabhAva bahuta kama dikhAI detA hai| jaina mUrtiyoM meM sarvadA sarasvatI kA anugrahakArI zAnta svarUpa hI pradarzita haA hai| kevala kacha hI udAharaNoM meM vidyA, saMgIta aura anya lalitakalAoM kI devI sarasvatI ke sAtha zakti ke kacha tAMtrika bhAva vAle lakSaNa milate haiN| jaina aura brAhmaNa paramparA meM sarasvatI ke lakSaNoM meM adbhuta samAnatA dekhane ko milatI hai| donoM hI paramparAoM kI pratimAoM meM sarasvatI ke karoM meM pustaka, vINA, akSamAlA, kamaNDalu, sruka, aMkuza tathA pAza jaise Ayudha dikhAye gaye haiN| jaina grantha AcAradinakara meM uparyukta AyudhoM kA ullekha jaina-zrutadevatA aura brAhmaNI donoM hI ke sAtha huA hai| sarasvatI ke samAna hI isameM caturbhujA, haMsavAhanI, brAhmaNI bhI vINA, pustaka, padma tathA akSamAlA se yukta batAyI gayI haiM / yadyapi jaina granthoM meM sarasvatI ke sAtha sruka kA anullekha hai, para mUrta udAharaNoM meM unake sAtha suka kA aMkana anekazaH milatA hai jo vyAvahArika stara para spaSTataH sarasvatI ke brahmA se sambandhita hone kA saMketa hai| 1. bhAratIkalpa, zloka 65-76. 2. yadyapi kucha dhyAna maMtroM meM sarasvatI ko jaTA meM ardhacandra aura trinetra se yukta batAyA gayA hai, kintu mUrta udAharaNoM meM ye vizeSatAe~ nahIM milatI hai| 3. OM hrIM zrIM bhagavati vAgdevate vINApustakamauktikAkSavalayazvetAbjamaNDitakare zazadharanikara gauri haMsavAhane iha pratiSThAmahotsave Agaccha. AcAradinakara, bhAga 2, pR0 158 (bambaI, 1923) 4. ye mUrtiyAM kuMbhAriyA ke pArzvanAtha mandira (pUrvI bhiti la0 12vIM zatI I0), tAraMgA ke ajitanAtha mandira (12vIM zatI0 I0), AbU ke vimalavasahI (devakulikA 48 kA vitAna la0 1150 I0) aura jAlora ke mahAvIra mandira (12vIM zatI I0) meM hai|

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jainataMtra sAdhanA meM sarasvatI prArambhika jaina granthoM meM dvibhujI sarasvatI ko pustaka aura padma (yA jalapAtra yA akSamAlA) lie tathA haMsa para ArUr3ha batAyA gayA hai|' zubhacandrakRta sarasvatIyaMtra-pUjA meM mayUravAhanI dvibhujI sarasvatI trinetra tathA karoM meM akSamAlA aura pustaka se yukta nirUpita haiN| zAstra aura zilpa donoM meM sarasvatI kA caturbhujI rUpa hI sarvAdhika lokapriya thaa| vAhana ke atirikta donoM ho sampradAyoM meM devI ke lakSaNa samAna haiN| zvetAmbara granthoM meM sarasvatI ko varadamudrA, padma, pustaka aura akSamAlAdhArI batAyA gayA hai|' bappabhaTTisUri kRta sarasvatIkalpa (lagabhaga 10vI-11vIM zatI I0) meM sarasvatI ke AyudhoM ke do samUha varNita haiM; eka meM devI abhayamudrA, varadamudrA, pustaka aura padma tathA dUsare meM abhaya aura varadamudrA ke sthAna para vINA aura akSamAlA se yukta batAI gaI haiM / malliSeNa ke bhAratIkalpa (lagabhaga 11vIM zatI I0) meM devI ke abhayamudrA, jJAnamudrA, akSamAlA aura pustaka se yukta svarUpa kA dhyAna kiyA gayA hai / 5 navIM zatI I0 ke bAda zruta devatA yAnI sarasvatI ko saMgIta kI devI ke rUpa meM bhI pratiSThita kiyA gayA aura varadamudrA ke sthAna para unake sAtha vINA kA pradarzana kiyA gyaa| saMgIta se sambaddha hone ke bAda hI nRtya ke pratIka mayUra ko devI kA vAhana banAyA gyaa| jinendra kalyANAbhyudaya meM sarasvatI ke eka hAtha meM vINA ke sthAna para pAza kA ullekha milatA hai| pAdaliptasUri(tRtIya)kRta nirvANakalikA (lagabhaga 900I0) meM sarasvatI ke karoM meM pustaka, akSamAlA, padma, varadamudrA tathA kucha anya AyudhoM kA ullekha huA hai| sarasvatI kI prArambhikatama pratimA kaMkAlITIlA, mathurA ( 132 yA 149 I0 ) se prApta haI hai|' samprati yaha mUrti rAjya saMgrahAlaya, lakhanaU meM hai| pIThikA para ukaDUM baiThI dvibhujI devI ke 1. bappabhaTTisUri ke caturvizatikA (76.19) evaM zAradA stotra (zloka 1-2, 8) meM sarasvatI ke AyudhoM ke do svataMtra samUha varNita haiN| inameM sarasvatI ke karoM meM kamaNDalu aura akSamAlA evaM pustaka aura padma ke ullekha haiN| 2. yU0 pI0 zAha, 'AikanogrAphI oNva sarasvatI', pR0 201, pA0 Ti0 29. 3. tathA zrutadevatAM zuklavarNAM haMsavAhanAM caturbhujA varadakamalAnvitadakSiNakarAM pustakAkSamAlAnvitavAmakarAM ceti / nirvANakalikA (pAdaliptasUrikRta-la0 900 I.) 10 37. (saM0 mohanalAla bhagavAnadAsa, muni zrI mohanalAla jI jaina granthamAlA 5, bambaI, 1926) ""cordhvarUpAmabhayadavaradAM pustakAmbhojapANi / -sarasvatIkalpa, zloka 11 . vINApustakamauktikAkSavalayazvetAbjavalgatkarAM |-srsvtiiklp, zloka 6." abhayajJAnamudrAkSamAlApustakadhAriNI / trinetrA pAtubhAM vANI jaTAbAlendumaNDitA ||-bhaartiiklp, zloka 2. mauktikAkSavalayAbjakacchapIpustakAGkitakaropazobhite / zrIzAradAstavana (jinaprabhasUrikRta, la0 1263-1333 I0) zloka 7 : bhairavapadmAvatIkalpa (pR0 81) se uddhRta 7. yU0 pI0 zAha, 'AikanogrAphI AMva sarasvato', pR0 207, pAda TippaNI 58. 8. yU0 pI0 zAha, pUrva nirdiSTa, pR0 211, pAdaTippaNI 70. 9. ke0 DI0 bAjapeyI, 'jaina imeja oNva sarasvatI ina di lakhanaU myUjiyama', jaina enTikverI, khaNDa 11, a0 2, janavarI, 1946, pR0 1-4,

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168 DaoN0 mArutinandana tivArI evaM DaoN. kamalagiri bAyeM hAtha meM pustaka hai, jabaki dAhinA hAtha khaNDita hai (kintu avaziSTa bhAga meM abhayAkSa spaSTa hai)| haMsavAhana yahA~ nahIM dikhAyA gayA hai| digambara sthala devagar3ha ( lalitapura, uttara pradeza ) se lagabhaga navIM se 12vIM zatI I0 ke madhya kI sarasvatI kI kaI svataMtra pratimAyeM milI haiN| inameM dvibhujI aura caturbhajI devI kabhI haMsa aura kabhI mayUra para ArUr3ha hai| 24 yakSiyoM ke sAmUhika nirUpaNa (mandira 12, 862 I0) meM bhI sarasvatI kI do mUrtiyA~ AkArita haiN| abhinandana tathA supArzvanAtha jinoM kI yakSiyoM ko yahA~ lekhoM meM "bhagavatI sarasvatI" aura "mayUravAhi(nI)" kahA gayA hai|' devagar3ha ke mandira (11vIM zatI I0) kI tritIrthI jina pratimA meM sarasvatI kA aMkana vizeSa mahattva kA hai| isa tritIrthI jina pratimA meM do jinoM ke sAtha bAyoM ora sarasvatI kI bhI AkRti bano hai, jo AkAra meM jina mUrtiyoM ke barAbara hai| isa prakAra zrutadevatA ko yahA~ jinoM ke samAna pratiSThA pradAna kI gaI hai| tribhaMga meM khar3I caturbhajI sarasvatI ke karoM meM varadamudrA, akSamAlA, padma aura pustaka hai tathA samIpa hI mayura vAhana kI AkRti bhI banI hai| devagar3ha meM dvibhujI sarasvatI ke hAthoM meM sAmAnyataH abhayamudrA aura pustaka dikhAyA gayA hai (mandira saMkhyA 16) / dhammilla yA jaTAjUTa se zobhita devagar3ha kI caturbhajI pratimAoM meM devI ke karoM meM varadamudrA, vyAkhyAna-akSamAlA, sanAlapadma tathA pustaka pradarzita haiN| eka udAharaNa meM (mandira saMkhyA 19) pustaka, vyAkhyAna-madrA aura mayUrapIcchikA lie sarasvatI ke sAtha cAmaradhArI sevakoM, jinoM evaM jaina AcAryoM kI bhI AkRtiyAM ukerI haiN| yaha pratimA spaSTataH devI ke jinavANI yA Agamika granthoM kI adhiSThAtrI devI hone kA bhAva darazAtI hai| digambara sthala khajurAho (chatarapura, madhya pradeza) meM devI kI kula ATha mUrtiyA~ haiN| eka udAharaNa ko chor3akara anya sabhI meM devI caturbhujI haiN| lagabhaga 950 I0 se 1100 I0 ke madhya kI ina mUrtiyoM meM devo lalitamudrA meM pustaka, vINA (eka yA donoM hAthoM meM), padma (sAmAnyataH donoM hAthoM meM) aura varadamudrA (yA jalapAtra yA akSamAlA) ke sAtha nirUpita haiN| unake sAtha haMsa vAhana kevala pArzvanAtha mandira (lagabhaga 950-70 I0) ke uttarI adhiSThAna kI mUrti meM hI utkIrNa hai| isI mandira ke dakSiNI adhiSThAna kI mUrti meM sarasvatI SaDbhujI haiM aura unake Upara ke do hAthoM meM padma aura pustaka haiM, tathA madhya ke donoM hAtha vINA vAdana kara rahe haiM; zeSa do hAthoM meM varadamudrA tathA jalapAtra haiN| devI ke sAtha cAmaradhAriNI sevikAyeM, mAlAdhara evaM laghu jina AkRtiyA~ bhI AkArita haiN| karnATaka ke vibhinna sthaloM se bhI digambara paramparA kI kucha sarasvatI pratimAyeM milI haiN| inameM devI ke zakti pakSa ko ujAgara kiyA gayA hai| 11vIM-12vIM zatI I0 kI aisI tIna mUrtiyA~ klAz2a bUna, vi jina imejeja oNva devagar3ha, liDena; 1965, pR0 102, 105 : supArzvanAtha kI caturbhujA mayUravAhanA yakSI tribhaMga meM khudI hai aura usake karoM meM vyAkhyAnamudrA, cAmara-padma, pustaka aura zaMkha hai| tIna udAharaNoM meM se do mandira saM0 12 aura 19 meM haiM jabaki tIsarA cahAradIvArI ke praveza dvAra para hai| 3. pArzvanAtha mandira ke dakSiNa adhiSThAna kI mUrti /

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169 jainataMtra sAdhanA meM sarasvatI kramazaH paMcakUTa bastI (humcA, zimogA), zAntinAtha bastI (jinanAthapura) tathA AdinAtha mandira (halebiDa, hAsana) se milI hai|' dhyAna-mudrA meM virAjamAna sarasvatI ke sAtha vAhana nahIM dikhAyA gayA hai| devI ke karoM meM abhayAkSa, aMkuza, pAza tathA pustaka pradarzita haiN| ina mUrtiyoM meM vizAla evaM khule netroM aura khule tathA kucha phUle hue oThoM ke mAdhyama se devI ke zakti svarUpa ko prakaTa karane kI ceSTA kI gayI hai| pazcimI bhArata ke zvetAmbara jaina mandiroM, vizeSataH osiyAM, kuMbhAriyA, dilavAr3A (mAuNTa AbU) aura tAraMgA, meM bhI sarasvatI kI paryApta mUrtiyA~ haiN| osiyAM (jodhapura, rAjasthAna) ke mahAvIra mandira (8vIM zatI I0) kI dvibhujI aura caturbhujI pratimAoM meM devI mayUra yA haMsa vAhana haiN| dvibhujI devI padma aura pustaka, tathA caturbhujI devI (mukhamaNDapa-pazcima), sruka, padma, padma evaM pustaka se yukta haiN| osiyAM kI jaina deva-kulikAoM (lagabhaga 10vIM-11vIM zatI I0) kI caturbhajI mUrtiyoM meM haMsavAhanA devI kI do bhujAoM meM pustaka aura padma tathA do meM abhayamudrA aura jalapAtra (yA varadAkSa aura pustaka) haiN| kuMbhAriyA (banAsakAMThA, gujarAta) ke mahAvIra, zAntinAtha, pArzvanAtha, neminAtha aura sambhavanAtha mandiroM (11vIM se 13vIM zatI I0) para bhI sarasvatI kI kaI mUrtiyAM haiN| inameM lalitAsIna sarasvatI haMsavAhanA aura caturbhujA haiN| devI ke karoM meM varadamudrA (yA abhayamudrA yA varadAkSa), padma, pustaka aura jalapAtra (yA phala) pradarzita haiN| zAntinAtha mandira (navacaukI vitAna) ke eka udAharaNa meM devI ke sAtha do nRtyAMganAyeM bhI AmUrtita haiM / rAjasthAna ke pAlI jile meM sthita ghANerAva ke mahAvIra mandira (devakulikA, 1156 I0), tathA nADola ke padmaprabha mandira (11vIM zatI I0) kI mUrtiyoM meM lalitAsIna sarasvatI ke sAtha vAhana nahIM dikhAyA gayA hai| inameM caturbhujA devI ke hAthoM meM varada yA abhayamudrA, pustaka, vINA tathA jalapAtra (yA phala) pradarzita haiN| mAuNTa AbU (rAjasthAna) ke vimalavasahI (12vIM zatI ke anta) aura lUNavasahI (13vIM zatI I0) tathA tAraMgA (mehasANA, gujarAta) ke ajitanAtha mandira (12vIM zatI I0) ke udAharaNoM meM sarasvatI dvibhujI, caturbhujI, SaDbhujI, aSTabhujI aura SoDazabhujI haiN| devI kI bhujAoM kI saMkhyA meM vRddhi bhI bhI unake zakti pakSa ko hI prakaTa karatI hai| haMsavAhanA caturbhujI devI sAmAnyataH varada (yA abhayamudrA), padma, pustaka (yA sruka yA vINA) tathA phala (yA jalapAtra) se yukta haiN| vimalavasahI kI do sarasvatI pratimAyeM vizeSataH ullekhanIya haiN| dakSiI barAmade ke vitAna kI mUrti meM devI do puruSa AkRtiyoM se AveSTita haiN| namaskAramudrA meM nirUpita ina AkRtiyoM ke nIce unake nAma bhI khude haiN| dAhine pArzva kI zmazruyukta AkRti ko lekha meM "sUtradhAra loyaNa" aura bAyeM pArzva kI mApaka daNDa se yukta AkRti ko "sUtradhAra kelA" batAyA gayA hai| ye donoM kramazaH 1. samAna lakSaNoM vAlI eka mUrti tamilanADu ke tirupattikuNaram ke mandira meM bhI hai| 2. pArzvanAtha mandira kI pUrvI bhitti kI mUrti meM padma ke sthAna para sruka dikhAyA gayA hai| isI mandira kI kucha anya mUrtiyoM meM pustaka ke sthAna para vINA pradarzita hai| kuMbhAriyA ke neminAtha mandira kI kucha mUrtiyoM meM padma aura jalapAtra ke sthAna para jhuka aura vINA dikhAye gaye haiN| 22

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DaoN0 mArutitandana tivArI evaM DaoN. kamalagiri mandira ke mukhya sthapati aura zilpI the / ' prastuta mUrti sarasvatI ke lalitakalAoM kI devI hone kA spaSTa udAharaNa hai| vimalavasahI kI bhramikA ke vitAna kI eka SoDazabhujI mUrti meM haMsavAhanA devI bhadrAsana para lalitamudrA meM baiThI haiM aura unake hAthoM meM varada-mudrA, zaMkha (vaiSNavI kA lakSaNa), vINA (do meM), pAza, kartaromudrA, laghudaNDa (do meM-sambhavataH mApaka daNDa), zRGkhalA (do meM), aMkuza, abhayAkSa, phala, pustaka aura jalapAtra haiN| donoM pAryoM meM nRtyarata puruSa AkRtiyAM bhI banI haiM jo devI ke saMgIta kI adhiSThAtrI devI hone kI sUcaka haiN| lUNavasahI meM haMsavAhanA devI kI caturbhajI aura SaDbhujI mUrtiyAM haiN| navacaukI ke cAra stambhoM meM se pratyeka para sarasvatI kI ATha-ATha laghu AkRtiyAM ukerI haiN| inameM caturbhujA sarasvatI varadamudrA (yA varadAkSa), sanAlapadma (yA pustaka), pustaka (yA vINA) aura jalapAtra se yukta haiN| do udAharaNoM meM sarasvatI caturbhajI haiN| ye udAharaNa devakUlikA 11 kI chata aura raMgamaNDapa ke samIpavartI chata (uttara) para utkIrNa haiN| prathama udAharaNa meM haMsavAhanA devI abhayAkSa, padma (do meM), jalapAtra tathA jJAna-mudrA (madhya kI bhujAoM meM) se yukta haiN| dUsare udAharaNa meM devI saMgIta kI devI ke rUpa meM nirUpita haiN| yahA~ devI ke do hAthoM meM maMjIrA tathA eka meM vINA pradarzita haiM; zeSa meM varadAkSa, cakrAkAra padma aura pustaka haiN| tAraMgA ke ajitanAtha mandira kI caturbhujI mUrtiyoM meM haMsavAhanA devI ke karoM meM varadamudrA, aMkuza (yA sruka yA padma yA vINA), pustaka tathA jalapAtra (yA phala) pradarzita haiN| mUlaprAsAda pazcimI bhitti kI mUrti meM devI SaDbhujI haiM aura unake hAthoM meM varadamudrA, sUka, pustaka, padma aura jalapAtra haiN| tribhaMga (yA atibhaMga) meM khar3I aSTabhujI devI kI bhI do mUrtiyAM haiN| inameM devI varadamudrA, padma (yA mAlA), padmakalikA, pustaka, pAza (yA chatrapadma), padma-kalika (yA pAza), kalaza aura pustaka lie haiM / jaina sarasvatI kI pratimAoM meM niHsandeha pallU (bIkAnera, rAjasthAna) se prApta do pratimAyeM kalAtmaka dRSTi se sarvotkRSTa haiN| samAna lakSaNoM vAlI ina pratimAoM meM se eka rASTrIya saMgrahAlaya, dillI (saMkhyA 1/6/278) aura dUsarI bIkAnera ke gaMgA golDena jubilI saMgrahAlaya (saMkhyA 203) meM surakSita hai| lagabhaga 11vIM zatI I0 kI ina tribhaMga pratimAoM meM padmapIThikA para laghu haMsa AkRti bhI banI hai| saumya svarUpA manojJa devI karaNDa mukuTa aura anya sundara AbhUSaNoM se sajjita haiN| caturbhujI devI ke karoM meM varadAkSa, pUrNa vikasita padma, pustaka aura jalapAtra haiN| pAryoM meM vINA aura veNu bajAtI do-do strI AkRtiyAM bhI AkArita haiM, jo devI kI saMgIta zakti kI mUrta abhivyakti hai| gaMgA golDela jubilI saMgrahAlaya kI mUrti meM prabhAtoraNa para 16 mahAvidyAoM kI bhI AkRtiyAM banI haiM, jo sarasvatI kI zakti avadhAraNA ko paripuSTa karatI haiM / 1. jayantavijaya muni, holI AbU (aMgrejI anu0 yU0 pI0 zAha), bhAvanagara, 1954, pR0 55, pAdaTippaNI 2. 2. ye mUrtiyAM mUlaprAsAda ke kramazaH dakSiNI aura uttarI bhitti para ukerI gayI haiM / 3. bI0 ena0 zarmA, jaina imejeja, dillI, 1979, pR0 15-19,

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jainataMtra sAdhanA meM sarasvatI 02 navIM zatI I0 ke uttarArddha meM siddhAyikA yA siddhAyinI nAma se sarasvatI tIrthaMkara mahAvIra kI yakSI ke rUpa meM bhI nirUpita huI / " sampUrNa Agamika sAhitya mUlataH mahAvIra kI vANI hai / isI kAraNa zruta devatA ke rUpa meM Agamika jJAna kI adhiSThAtrI devI sarasvatI ko unakI yakSI bhI banAyA gayA / sarasvatI ke samAna hI zvetAmbara aura digambara donoM hI paramparAoM meM yakSI siddhAfar ko bhI pustaka aura vINA ke sAtha nirUpita kiyA gayA hai| mahAvIra kA vAhana siMha hai, sambhavataH isI kAraNa siddhAyikA yakSI kA vAhana bhI siMha huaa| para eka kannar3I dhyAna zloka meM siddhAyikA kA vAhana haMsa bhI batAyA gayA hai| 1. 2. 3. kalA - itihAsa vibhAga, kAzI hindUvizvavidyAlaya, vArANasI - 5 draSTavya, yU0 pI0 zAha, ' yakSiNI oNva di TveNTo-phorthaM jina mahAvIra', jarnala oriyaNTala insTiTyUTa, bar3audA, khaNDa 22, a0 1-2 sitambara 1972, pR0 70-75; mArutinandana prasAda tivArI, elimeNTsa oNva jaina AikanogaphI, vArANasI, 1983, pR0 58-64. triTizalAkApuruSacarita (hemacandrakRta ) 10.5.12-13; nirvANakalikA 18.24; maMtrAdhirAjakalpa (sAgaracandrasUrikRta) 3.66; AdhAradinakara pratiSThAdhikAra 34.1; pratiSThAsArasaMgaha 5.73-74. yU0 pI0 zAha, pUrva nirdiSTa, pR0 75.

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cintAmaNi pArzvanAtha mandira kA tIna jaina pratimA-lekha DaoN0 aravinda kumAra siMha rAjasthAna meM sthita sAdaDI nAmaka sthAna ke cintAmaNi pArzvanAtha mandira meM biThAyI huI tIna jaina mUrtiyoM kI pAda pIThikA para mahattvapUrNa abhilekha TaMkita haiM / amerikana insaTITyUTa oNpha iNDiyana sTaDIja, rAmanagara (vArANasI) dvArA hAla hI meM ina abhilekhoM kA chAyAcitra liyA gayA hai / ina lekhoM kI vAcanA saMkSipta paricaya ke sAtha yahA~ dI jA rahI hai / lekha saMkhyA 1 : yaha lekha mandira ke gUr3hamaNDapa ke khattaka meM sthApita kI huI gurumUrti ke tIna pravibhAga vAlI pIThikA ke bAyeM tathA madhyabhAga ke hisse meM khudA huA hai / madhyabhAga kA lekha tIna paMktiyoM meM khudA hai jabaki bAyeM bhAga meM kevala eka hI paMkti kA lekha spaSTa hai / zeSa hisse kA lekha cUnA car3ha jAne se apaThanIya ho gayA hai / abhilekha kA varSa 1273 jaisA par3hA jAtA hai jo IsvI 1216 ke barAbara hai / caitragaccha ke dharmasiMha sUri kA nAma abhilekha meM diyA hai| isake sAtha hI sAgaracandra dvArA kisI muni ke smaraNa meM maraNoparAnta banAyI gaI yaha mUrti ho aisA kucha andAjA isa abhilekha se nikala sakatA hai | abhilekha kI tIsarI paMkti para cUnA car3ha jAne se pUrI vAcanA aura viSayavastu kA ThIka khulAsA nahIM ho pAtA / mUla pATha 1. || saM0 1273 varSe phAguNa vadi 2 ravi dine zrI caitragacche zrI dharmasaMgha sUro 2. sUrINAM zubhaggattiH + sigha pu0 sAgaracandreNa kAritA .... 3. // zrI // lekha saMkhyA 2 : mandira meM sthApita kI huI ambikA devI kI saMgamaramara meM banI huI mUrti ke pabAsaNa para ke lekha - anusAra pratimA kA samaya " saM 12" / lipizAstrIya lakSaNoM aura pratimA kI zailI ko dekhane se mUrti tathA lekha 13vIM zatI IsvI kA lagatA hai / ataH abhilekha kA samaya saMvat [13] 12 mAnanA ThIka hogA jo 1255 IsvI ke barAbara hai / do paMktiyoM vAlA yaha lekha apUrNa hai / isameM pallikA ( rAjasthAna kA pAli gA~va) aura usakA sAM (zAM) tinAtha caitya ullikhita hai / saMbhava hai pratimA asala meM vahIM sthApita rahI ho / mUla pATha 1. siddham saM [13] 12 mArga su[di* ] 13 zrI U0 zrI pallikAsthAne | zrI sAM (zAM) - 2. tinAtha caitye

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cintAmaNi pArzvanAtha mandira kA tIna jaina pratimA-lekha - 173 lekha saMkhyA 3: saMvat 1501 varSa kA yaha lekha paMcatIrtha pratimA kI pIThikA ke tIna hissoM para khudA hai| bAyeM bhAga meM kevala tIna paMktiyAM khudI haiM jabaki madhyabhAga meM pA~ca aura dAhine bhAga meM chaH paMktiyAM haiN| madhya dAhine bhAga kI paMktiyoM ke zurU ke kucha akSara miTa jAne se abhilekha kA pUrA khulAsA saMbhava nahIM ho pAyA hai| isa abhilekha meM hematilaka sUri, vIracandra sUri, jayANaMda sUri aura pratiSThAkartA munitilaka sUri ke nAma aMkita haiN| eka brahmANagacchIya hematilaka sUri kA nAma saMvat 1437 (IsvI 1380)' aura saMvat 1446 (IsvI 1389)2 ke abhilekhoM se jJAta hai| saMbhava hai ki 1444 IsvI kI isa paMcatIrtha pratimA-lekha ke hematilaka sUri aura brahmaNAgacchIya hematilaka sUri eka rahe hoN| aisA svIkAra karane para brahmANagaccha ke tIna pazcAt kAlIna muniyoM ke nAma isa abhilekha se prakAza meM Ate haiN| yaha pratimA mUlataH ne(na)DUlAi(nADalAI, rAjasthAna) ke kisI pArzvanAtha jinAlaya meM rahI hogii| mUla pATha 1. saMvat 1501 varSe zrIpArzvanAthaH [pratimA sthApitaH 2. ne(?)ne(na)DUlAi prAsAda] + + na parina + + + zrAvake 3. che zrI hematilaka sUritaH / tat paTTe zrI vIracandra sU[ri] + +dema ta0 4. zrI jayANaMda sUri pratiSThita gachanAyaka [zrI] munittilaka sUri zrA0 ... ... ... 6 .... ........ pravaktA prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga jIvAjI vizvavidyAlaya, gvAliyara-madhyapradeza 1. pUranacanda nAhara, jaina insakripzansa, bhAga 2, lekhAMka 1123 / 2. vahI, bhAga 1, lekhAMka 968 /

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gujarAta se prApta kucha mahattvapUrNa jaina pratimAyeM pramoda kumAra trivedI 1977 meM lagabhaga eka darjana dhAtu nirmita kalAkRtiyA~ bhAratIya purAtattva sarvekSaNa, pazcimI maNDala, baDodarA ke adhIkSaka, purAtattvajJa DaoN0 ce0 mArgabandhu dvArA adhikRta kI gayI thiiN| unhoMne lekhaka ko ukta kRtiyA~ parIkSaNa evaM adhyayana hetu pradAna kI tathA prastuta lekha taiyAra karane kA parAmarza diyaa| yadyapi ina kRtiyoM kA mUla sthAna nizcita rUpa se jJAta nahIM hai, kintu zailIgata viziSTatAoM ke AdhAra para vivecanAdhIna pratimAyeM gujarAta meM nirmita pratIta hotI haiN| uparokta samUha meM utkIrNa evaM alikhita zvetAmbara evaM digambara sampradAya kI pratimAyeM, caumukhI, dIpa-lakSmI, gajArohI, garur3a evaM rASTrakUTa zailI kI chApayukta kintu paryApta arvAcIna kamala-dhAriNI kA eka namanA bhI sammalita hai| tithi kI dRSTi se inakA kAla bArahavIM se unnIsavIM zatAbdI ke madhya kA hai / prastuta lekha meM mAtra utkIrNa evaM cunI huI kRtiyoM kA hI vivecana kiyA jA rahA hai| 1. mahAvIra kA caturvizatipaTTa (kaoNsya, 17.05 se0 mI0 x 10.05 se0 mI0) bhagavAn mahAvIra dhyAnamagna, padmAsana mudrA meM eka ucca triratha, siMhAsana para rakhI sAdI pIThikA para Asanna haiN| mUla-nAyaka ke sira para uSNIza hai, ceharA aNDAkAra, netra AyatAkAra evaM 'pralamba karNa pAza' haiN| vakSaH sthala para 'zrIvatsa' lAMchana rajata urekita hai| sira ke pIche bhAmaNDala tathA Upara kalazamaya chatra hai| unake pArzva meM donoM ora eka tIrthaMkara kAyotsarga mudrA meM aMkita haiM, jinake pairoM ke madhya vastroM kA aMkana vivecanAdhIna kRti ke zvetAmbara sampradAya se sambandhita hone kI puSTi karatA hai| mANikya-mAla kI ikaharI sImAnta rekhA ke zIrSastha bhAga para mayUra-yugma se yukta maMgala-kalaza hai, jisake ThIka nIce chatrAcchAdita evaM kAyotsarga mudrA meM pArzva tIrthaMkaroM se yukta eka anya tIrthaMkara dhyAna-mudrA meM nirUpita haiN| mUla-nAyaka sahita sampUrNa parikara para aMkita tIrthaMkaroM kI saMkhyA kula caubIsa hai| siMhAsana ke sammukha saMbhavatayA do mRgoM ke madhya eka dharmacakra evaM navagrahoM kA gar3hana pratIka rUpa meM kiyA gayA hai / (citra 1-ka) pratimA ke pRSTha bhAga para aMkita lekha ke anusAra isakI pratiSThApanA san 1150 meM huI thii| devanAgarI lipi meM utkIrNa lekha ke anusAra pratimA kA pratiSThApana kArya zAntiprabha-sUri dvArA saMvat 1207 (I0 1150) meM vaizAkha sudi paMcamI, zukravAra ke dina zreSTi vaDhapAla, zreSThi jamadeva evaM putra sAladeva ke bhAI praNasiMha ke kalyANArtha kI gayI thI / (citra 1-kha) utkIrNa lekha isa prakAra hai saMvat 1207 varSe mAgha sudi 5 zukre zre0 vaDhapAla zre0 (?) jamadevAbhyA zreyArthe putra sAla devena bhAtR pranasiMha sametena caturviMzatipaTTakAritaH pratiSThita bahadahachIyaiH zrIzAntiprabhasUribhiH /

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gujarAta se prApta kucha mahattvapUrNa jaina pratimAyeM 2. pArzvanAtha ko paMcatIthikA pratimA (kAMsya, 10.05 se0 mI0 49 se0 mI0) zvetAmbara paMtha kI isa kalAkRti meM tIrthakara pArzvanAtha dhyAna mudrA meM padmAsana lagAye eka sAdI gaddI para AsIna haiN| unake kAna lambe tathA adharoM kA gar3hAva kucha moTAI liye hai| isa 'saphaNa mUrti' meM mUlanAyaka kA sira sapta sarpaphaNoM dvArA AcchAdita hai| unake donoM pAzvoM meM cAra anya jina aMkita haiM, jinameM se do kAyotsarga mudrA meM tathA uparibhAga meM zeSa do tIrthaMkara kamalAsana meM baiThe haiN| ina cAra tIrthaMkaroM kI zirobhUSA mUla-nAyaka ke sadRzya hai| pITha do urdhva bhittistambhoM para Azrita kSaitija daNDa yugmoM dvArA nirmita hai| pRSThAMkita Alekha ke anusAra yaha paMcatIthikA pratimA I0 1446 (vi0 saM0 1503) meM pratiSThApita kI gayI thI, tathApi utkIrNa pITha ke UparI bhAga bhagna hone ke kAraNa lekha kI pUrNarUpeNa jAnakArI prApta nahIM ho sakI hai| (citra 2-ka, kha) 3- zAntinAtha kI paMcatIthikA pratimA (kaoNsya, 17.02 se0 mI04 11.05 se0 mI0) dhAtu-pratimA kI pIThikA ke sammukha bhAga meM OM namaH evaM pAda cihna aMkita haiM / zAntinAtha jI dhyAnamagna padmAsana mudrA meM eka siMhAsana para Asanna haiN| sira ke pIche prabhAvalI tathA Upara kalazayukta chatra hai jisake pArzva meM abhiSeka gajoM kA nirUpaNa huA hai| mUla-nAyaka kA sira uSNIza yukta hai tathA unake netra samacaturbhajIya AkAra meM pradarzita haiN| mUla-nAyaka ke pArzva meM cAra anya tIrthaMkaroM kA aMkana hai| adhobhAga meM kAyotsarga mudrA meM khar3e jinoM ke sAtha eka ca~varadhArI sevaka bhI tribhaMga-mudrA meM khar3A hai| parikara para aMkita padmabandha kA bAhya bhAga gajamukhoM se AvirbhUta mauktika zRGkhalA dvArA susajjita hai| kalAkRti ke zIrSastha bhAga para maMgala kalaza ke sAtha mayUrayugma pradarzita hai| siMhAsana para vAmAbhimukha siMhayugma bArIkI se gar3hA gayA hai| siMhAsana ke bAyIM ora solahaveM tIrthaMkara ke yakSa garur3a evaM dAhinI ora yakSI nirvANI kA mUrtana kiyA gayA hai| ucca alaMkRta pIThikA para namaskAra mudrA meM eka upAsaka tathA madhya meM dharmacakra ke donoM ora eka mRga hai| cakra ke donoM ora nau binduAkAra, moTI evaM laghu AkRtiyA~ (pA~ca bAMyI ora tathA cAra dAhinI ora) spaSTatayA navagrahoM ko pratIka haiN| (citra 3--ka) isa kalAkRti kI tithi I0 1468 hai| pratimA ke pRSThabhAga para devanAgarI lipi meM utkIrNa lekha isa prakAra hai saM0 (saMvat) 1525 vai0 (vaizAkha) su0 zru0 3 gurau zrI mUlasaMdhe sarasvatIgacche bha0 (bhaTTAraka) zrI sakalakIrtittpa? bha0 (bhaTTAraka) zrI vimalendrakItibhiH zrI zAntinAtha bimbaM pratiSThita hU~bar3a jJAtIya ma0 (mahama mahattara) karamasI (ha) bhA0 (bhAryA) karamAde (vI) su0 (sutA) jainAlade(vI) sa0 rAMkA / (citra 3-kha) __ Alekha se vidita hotA hai ki ukta jaina pratimA kI pratiSThApanA yazasvI vyakti karamasI (karamasiMha), patnI karamadevI evaM putrI jainadevI dvArA I0 1468 (samvat 1525), vaizAkha sudi 3 guruvAra ke dina kI gayI thii| pratiSThApana samAroha, digambara sampradAya (hU~bar3a jAti digambara matAvalambiyoM meM hotI hai) ke mUla saMgha ke sarasvatIgacchIya bhaTTAraka sakalakotti ke uttarAdhikArI vimalendrakItti dvArA kiyA gayA thA /

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pramoda kumAra trivedI 4. padmAvatI (kA~sya, 19 se0 mI0 x 19.05 se0mI0) teisaveM tIrthaMkara pArzvanAtha kI zAsanadevI padmAvatI kamala dala cakra ke dohare AvattoM dvArA nirmitta pITha para lalitAsana mudrA meM AsIna haiN| samakAlIna anya pratimAoM kI bhA~ti isake netroM, nAsikA tathA adharoM kA gar3hana vizeSa pariSkRta nahIM hai| vaha padma-kuNDala, valaya, stanoM ke madhya laTakatA hAra evaM pairoM meM sAde pAdavalaya dhAraNa kiye haiN| ghuTanoM taka lambA adhovastra udara-baMdha dvArA kasA hai / isa caturbhujIya pratimA kA dAhinA nicalA hAtha varada mudrA meM hai tathA UparI dAhinA hAtha pAza dhAraNa kiye hai| nicale bAyeM hAtha meM bIjapUraka tathA UparI bAyeM hAtha meM gadA ke sadRzya anagar3ha sanAla kamala haiM / unakA sira tIna sarpa-phaNoM dvArA surakSita hai| mukhya pratimA ke Upari bhAga meM puSpAMkita gaddI para teisaveM tIrthaMkara pArzvanAtha dhyAnamagna kamalAsana mudrA meM AsIna haiN| unakA sira sapta phaNoM dvArA AcchAdita hai| prabhAvalI ke atirikta isa parikara yukta mUrti ke donoM ora eka-eka gaja mukha hai, jisake mukha se AvirbhUta mANikya zRGkhalA zIrSa bhAga para maMgala kalaza meM samApta hotI hai| (citra 4-ka) kRti ke pRSTha bhAga para aMkita tithiyukta lekha se jJAta hotA hai ki pratimA kI sthApanA I0 1636 (saMvat 1693) meM mAgha mAsa ke kRSNa pakSa ke prathama dina satinAga kI patiparAyaNA patnI (nAma apaThanIya) dvArA kI gayI thii| pratiSThApana samAroha kundakundAcArya vaMza paramparA ke bhaTTAraka dharmakItti dvArA sampanna kiyA gayA, jo ki digambara jaina sampradAya ke mUlasaMgha ke balAtkAra gaNa se sambaddha sarasvatIgaccha ke the / devanAgarI meM lekha nimnAMkita hai saMvat 1693 varSe mAgha mAse kRSNa pakSe pratipadAyAM zrI mUlasaMghe sarasvatI gacche balAtkAra (gaNe) kundakundAcAryAnvaye bhaTTAraka dharmakItti gurutpa? bhaTTAraka prakItti(tama) satinAga putra yo zrI sukhAnanda bhAryA "" ... ... ... ."" "" nityaMpraNamati / citra 4-kha)" muslima AkramaNa ke pUrva 9vIM-13vIM zatAbdI ke madhya isa bhUbhAga meM dhAtukarma evaM dhAtu zilpakalA kA kArya apane caramotkarSa para thaa| isa samaya gujarAta ke kalA zilpiyoM kI bejor3a unnati ke kAraNa hI gujarAta meM madhyakAla meM dhAtukarma ke advitIya namUnoM kA AvirbhAva huaa| madhyakAla evaM paravartI madhyakAla meM dhAtukalA kauzala ko takanIka evaM kalA ke vikAsa kI pRSThabhUmi hetu samakAlIna dhArmika cetanA ne mahattvapUrNa yogadAna diyaa| jaina zramaNa vizeSa rUpa se bhavya kRtiyoM ke nirmANa ke preraNA srota the| jaina samudAya dvArA sadaiva hI prAcIna kalA-paramparA ko nirantara saMrakSaNa milA hai| isa samudAya ne mandira nirmANa, mUrti zilpa ke vikAsa evaM pANDulipiyoM ke 1. svarNa kamala, ainziyeNTa ArTa eNDa TeknAlaoNjI oNpha gujarAta, myUjiyama aiNDa pikcara gailarI, bar3audA, gujarAta sTeTa, 1980. AbhArokti-prastuta lekha ke chAyA citra zrI hainarI mAikela dvArA taiyAra kiye gaye haiN| inakA pratilipyAdhi kAra bhAratIya purAtattva sarvekSaNa dvArA surakSita hai / citra sUcI 1 (ka-kha) caturviMzatipaTTa 2 (ka-kha) pArzvanAtha kI paMcatIthikA pratimA 3 (ka-kha) zAntinAtha kI paMcatIthikA pratimA 4 (ka-kha) padmAvatI yakSI

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gujarAta se prApta kucha mahattvapUrNa jaina pratimAyeM surakSita rakha rakhAva hetu apAra dhana vyaya kiyA gayA hai| jaina dharma kA vikAsa svatantra rUpa meM huA / isane prAcIna dharoharoM ko Aja bhI surakSita rakhA hai| solaMkI yuga meM nirmita prathama kRti ke atirikta samasta namUne vyaktigata rUpAMkana kI sahajatA evaM hrAsa ke dyotaka haiN| inakA pratirUpaNa mohaka nahIM hai, kintu pratyeka namUne 12 utkIrNa tithiyukta lekha dhAtu pratimA zilpa meM hue kalAtmaka hrAsa ke vibhinna caraNoM ke sAkSI haiM / paravartI madhyakAla meM gujarAta meM dhAtu kalAkRtiyoM ke sarjana hetu pItala kA upayoga hone lagA tathA isakA pracalana atyadhika bar3ha gayA thA kyoMki yaha svarNa kI bhA~ti camakIlA hotA thA / isa yuga meM musalamAna zAsakoM ke kAla meM kalA gatividhiyoM ne eka navIna mor3a liyA / dhAtukarmiyoM ne adhika vizvasanIya takanIka evaM svataMtra dRSTikoNa apanA liyA thA, kintu kramazaH kalA cetanA meM sAdagI evaM hrAsa meM vRddhi hotI rahI / mugala zailI se prabhAvita hokara yaha kramazaH eka navIna anukaraNajanya zailI meM parivartita hokara pratimAe~ atyadhika bhaddI evaM kRtrima ho gayI evaM antatogatvA dhAtu zilpa avanati ke patha para agrasara ho gayA / abhilekha pArzvanAtha 2. pratimA paMcatIrthI 3. padmAvatI 1. 23 4. 177 saMvat 1503 varSe mAgha" paramparA meM pracalita hai ) bhAratIya purAtattva sarvekSaNa, utkhanana zAkhA - 2 naI dillI - 110003 mahAvIra kA caturviMzatipaTTa "saMvat 1290 varSe mAghazudi 5 zukre zre0 vahapAla zre0 0 jama ( ? ) jamadevAbhyAM zreyArthe putra sAcadevena bhArtR (tR) pUnasiMha sametena caturviMzatipaTTaH kAritaH / pratiSThitaM bRhadgacchIyaiH zrIzAliprabhasUribhiH / " praNamati ( yA prANamaMti prayoga digambara saM0 1525 vai0 zu0 3 gurau zrImUlasaMghe sarasvatIgacche bha0 zrIsakalakIrti tatpaTTe bha0 zrIvimalendrakIrtibhiH zrIzAMtinAthabimbaM pratiSThitaM hUMbaDajJAtIya bha0 karamasI bhA0 karamAde su0 jaitA bhA0 jaitalade sa (su0 ) zaMkA | saMvat 1663 varSe mAghamAse kRSNApakSe pratipadAyAM zrImUlasaMghe sarasvatIgacche balAtkAragaNe kundakundAcAryAnvaye bhaTTAraka dharmakIrtigurustatpaTTe bhaTTAraka pa pra0 zrI upadesAt nAgaNapurINo sukhAnadaM bhAryA nityaM praNamati // bhaTAraka 4050 zrI zrI sukhAnandacAryANAmupadesA (zA) t /

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kAlidAsa kI racanAoM meM ahiMsA kI avadhAraNA ___ DA. ravizaMkara mizra kAlidAsa zaiva the,' tathApi unakI racanAoM ke samyakAlocana se aisA pratibhAsita hotA hai ki ve jaina dharma kI ahiMsAvAdI zikSAoM se kAphI prabhAvita the| isa tathya ke pramANasvarUpa unakI raghuvaMza, kumArasambhava, zAkuntala Adi racanAe~ hamAre sAmane haiN| jaina dharma ke sarvapramukha siddhAntaahiMsA kA unake granthoM meM paryApta nidarzana milatA hai| raghuvaMza kAlidAsa kA sarvapramukha mahAkAvya hai, jisameM raghu-vaMza kA sampUrNa itihAsa lipibaddha hai tathA jisake pramukha nAyaka raghu haiN| azvamedha yajJa hetu rAjA dilIpa dvArA chor3e gaye azva kA devarAja indra dvArA haraNa kara liye jAne para kumAra raghu ne-jo usa azva ke rakSArtha niyukta the-use parAsta kara, usase, azva ko maaNgaa| parantu raghu ke parAkrama para prasanna indra ne, azva ke atirikta anya koI vara mA~gane ko khaa| isa para raghu ne prArthanA karate hue indra se kahA ki yadi Apa yajJa kA yaha azva nahIM denA cAhate haiM to mujhe aisA vara dIjiye ki mere pUjya pitA ko, binA isa azva kI bali diye hiMsA kiye hI, isa azvamedha yajJa kA pUrA phala prApta ho jAye amocyamazvaM yadi manyase prabho tataH samApte vidhinaiva karmaNi / ajasradIkSAprayataH sa madguruH kratorazeSeNa phalena yujyatAm // [he prabhu ! yadi Apa azva ko chor3ane yogya nahIM samajhate to nirantara yajJAnuSThAna meM prayatnazIla mere pitA, vidhipUrvaka isa yajJa kI samApti hone para jo bhI phala hotA hai, use pUrNa rUpa se prApta kreN|] isa prasaGga meM kavi ne jahA~ kumAra ragha ke apAra parAkrama evaM vinayazIlatA kA bodha karAyA hai, vahIM kyA hama yaha nahIM kaha sakate ki zaiva dharmAvalambI hote hue bhI kavi ina yajJoM meM hone vAlI 1. (ka) saMskRta sAhitya kA itihAsa : baladeva upAdhyAya (bhAga prathama), pR0.145. (kha) saMskRta sAhitya kA itihAsa : e0 bI0 kotha, hindI bhASAntarakAra : maMgaladeva zAstrI, pR0 122-123. (ga) mahAkavi kAlidAsa : DA0 ramAzaMkara tivArI, pR0 63. (gha) bhAratI kavi vimarza : paM0 rAmasevaka pANDeya, pR0 11. 2. jJAtavya hai ki isa Azvamedhika azva kI yajJa meM bali de dI jAtI hai- zatapathabrAhmaNa, 13/1-5; isake atirikta taittirIyabrAhmaNa, 3/8-9; kAtyAyanIya zrautasUtra, 20: Apastamba, AzvalAyana (20; 10/6) Adi meM bhii| 3. raghuvaMza : mahAkavi kAlidAsa, 3/65 /

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kAlidAsa kI racanAoM meM ahiMsA kI avadhAraNA 179 nirIha pazuoM kI nirmama hatyA kA prabala virodhI thA / zAyada kavi kI isI ahiMsAtmaka-bhAvanA ke pariNAma-svarUpa isa prasaGga meM nAyaka kI pratiSThA ke sAtha hI hameM ahiMsA ke prati usakA apAra prabhAva pratibhAsita hotA hai| eka anya prasaGga meM rAjA dilIpa maharSi vaziSTha dvArA pradatta nandinI dhenu kI rakSArtha apane zarIra ko siMha ke samakSa prastuta karane ko udyata milate haiM sa tvaM madIyena zarIravatti dehena nivartayitaM prasIda / dinAvasAnotsukabAlavatsA visRjyatAM dhenuriyaM maharSeH / / ' [caMki Apa apane samIpa Ane vAle prANiyoM se apanI jIvikA kA nirvAha karate haiM, ataH mere zarIra se apane jIvana kI rakSA kIjiye aura dina ke samApta hone para utkaNThita choTe bachar3e vAlI maharSi kI isa dhenu ko chor3a dIjiye / 1 isa prasaGga ke pIche kavi kI ahiMsApradhAna nIti hI pramukha rahI hai, tabhI to usane bhagavAn zaGkara ke siMharUpadhArI usa anucara kI hiMsA karane ko udyata rAjA dilIpa ke hAtha ko unake tUNIra meM rakhe hue bANoM meM viddha karavA diyaa| isa prasaGga kI prastuti ke pIche dhyAtavya yaha hai ki kavi ne apanI ahiMsApradhAna nIti para vizeSa bala dene hetu balAt hI isa prasaGga ko kAvya meM jor3ane kA prayAsa kiyA hai; anyathA usake samakSa anya aisA kauna sA kAraNa ho sakatA thA, jisake lie siMha kI hiMsA ke lie udyata rAjA dilIpa ke hAtha ko vaha tUNIra meM viddha krvaataa| eka anya prasaGga meM hama dekhate haiM ki rAjA raghu ke putra kumAra aja eka svayaMvara meM bhAga lene hetu vidarbha deza jA rahe haiN| mArga meM unake eka par3Ava para eka jaGgalI hAthI una para AkramaNa kara detaa| isa para 'hAthI mara na jAya' isakA dhyAna rakhate hue kumAra aja ne usa hAthI ko mAtra bhayabhIta karane ke uddezya se, usa para eka sAdhAraNa bANa chor3a diyA tamApatantaM nRpateravadhyo vanyaH karIti zrutavAnkumAraH / nivartayiSyanvizikhena kumbhe jaghAna nAtyAyatakRSTazAGgaH // 2 [ jaGgalI hAthI rAjA ke lie avadhya hotA hai yaha bAta kumAra aja ko zAstroM dvArA jJAta thI, ataH unhoMne use Age na bar3hane dene kI icchA se apane dhanuSa ko thor3A hI khIMcakara eka bANa se usake mastaka para AghAta kiyA / ] bANa lagane mAtra se vaha jaGgalI hAthI apane hAthI ke usa rUpa ko chor3akara gaganacArI gandharva kA manohara rUpa dhAraNa kara kumAra aja ke sammukha upasthita huA aura bolA ki maiM priyamvada nAmaka gandharva hU~, apane garva ke kAraNa maiMne mataGga RSi ke zApa dvArA gajayoni ko prApta kara liyA thaa| usane Age kahA 1. raghuvaMza : mahAkavi kAlidAsa, 2 / 45 / 2. vahI, 2 / 31 / 3. vahI, 5 / 50 / 4. raghuvaMza : mahAkavi kAlidAsa, 5 / 53 /

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180 DA0 ravizaMkara mizra saMmohanaM nAma sakhe mamAstraM prayogasaMhAravibhaktamantram / gAndharvamAdatsva yataH prayokturna cAhisA vijayazca haste // alaM hriyA mAM prati yanmuhUrtaM dayAparo'bhUH praharannapi tvam / tasmAdupacchandayati prayojyaM mayi tvayA na pratiSedharokSyam // ' [ tumane apane kSAtra dharma kA pAlana karate hue bhI apane dayA-dharma ko nahIM chor3A aura mere prANa nahIM liye, ataH maiM Aja se tumhArA mitra hU~ aura apanI isa mitratA ko cirasmaraNIya banAne hetu maiM Apako yaha eka aisA sanmohana astra pradAna kara rahA hU~, jisake dvArA isake prayoktA ko apane zatru kI hiMsA nahIM karanI par3atI aura use zatru para vijaya bhI prApta ho jAtI hai / ] isa prasaGga meM bhI kavi kI ahiMsApradhAna nIti kA hI AbhAsa hotA hai / kyoMki zatru binA hiMsA kiye hI usa para vijaya prApta kara lenA sAmAnyatayA to asambhava hI hotA hai, ata: aisI sthiti meM bhI kavi dvArA aise prasaGga kA prastutIkaraNa sahajatayA kavi ke ahiMsA - siddhAnta kA hI paripoSaka siddha hotA hai / Age isI prasaGga meM hama dekhate haiM ki aja ne raNabhUmi meM apane zatruoM para usI sammohana astra kA prayoga kara, binA zatruoM kI hiMsA kiye hI una para vijaya bhI prApta kI / uparyukta prasaGga mahAkavi kI prANimAtra ke prati dayAlutA va utkRSTa ahiMsAtmaka bhAvanA ke dyotaka/prastotA haiM / unhoMne pade pade ahiMsA kI mahimA kA hAtha uThAkara bakhAna kiyA hai, tabhI to isI kAvya meM Age unhoMne rAjA dazaratha kI usa AkheTa - krIr3A kI nindA kI haiM, jo zravaNakumAra kI hiMsA kA kAraNa banI thI nRpateH pratiSiddhameva tatkRtavAnpaGktiratho vilaGghaya yat / apathe padamarpayanti hi zrutavanto'pi rajonimIlitAH // 2 [ jaGgalI hAthI ko mAranA rAjA ke lie niSiddha thA, kintu rAjA ne usakA ullaGghana kiyA / saca hai, vidvAn puruSa bhI rAjasI guNoM se abhibhUta hokara anucita mArga para padArpaNa kara baiThate haiM / ] isa prasaGgako AdhAra banAkara kahA jA sakatA hai ki jaba rAjA ke lie gaja-hiMsA sarvathA varjita thI, taba usane gaja-zabda ke bhrama meM hI sahI para usakI hiMsA ke nimitta bANa kyoM calAyA ? kyA kAvya kI apanI pUrNatA kI ora kramazaH pahu~cate-pahu~cate- - ahiMsAtmaka bhAvanAjvAra meM zithilatA A gayI thI ? para nahIM jahA~ taka merA vicAra hai ki ko yahI darzAnA abhipreta thA ki anajAne meM bhI kabhI kisI kI hiMsA ke bhI nahIM lAnA cAhie aura sambhavataH isI vicAra ke phalasvarUpa kavi ne zravaNakumAra kI hiMsA kA prasaGga upasthita kiyA / isa prasaGga dvArA kavi prati mana meM vicAra taka 1. 2. vahI, 5 / 65 // 3. vahI, 5 / 57-58 / raghuvaMza : mahAkavi kAlidAsa, 9174 |

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kAlidAsa kI racanAoM meM ahiMsA kI avadhAraNA 181 kavi kI dRSTi meM AkheTa sarvathA nindanIya kArya rahA hai, tabhI to usane abhijJAna-zAkuntala meM mAdhavya ke mukha se AkheTa kI nindA karate hue isako ( AkheTa-vRtti ko) baheliyA (cir3ImAra) Adi nimna vyaktiyoM kI vRtti kahA hai yuktaM nAmevaM, yatastvayA rAjakAryANi ujjhitvA tAdRzamaskhalitapadaM pradezaJca vanacaravRttinA bhavitavyamiti // mAdhavya ke isa kathana se abhibhUta hokara rAjA duSyanta kA apanI zikAra-yAtrA kA utsAha manda ho gayA, tabhI vaha senApati bhadrasena se kahatA hai-bhadrasena ! bhagnotsAhaH kRto'smi mRgayApavAdinA mAdhavyena-arthAt bhadrasena ! zikAra kI nindA karane vAle mAdhavya ne mere utsAha ko manda kara diyA hai| isI grantha ke chaThe aGka meM dhIvara kI matsya-hiMsA Adi kAryoM ko gardA siddha karate hue kavi ne use ati heya sthAna diyA hai, tabhI to nAgaraka (thAnAdhyakSa) dhIvara kI vyaGgaya rUpa meM jo prazaMsA karatA hai, usase usake hiMsA-karma ko nindA hI dhvanita hoto hai-(vihasya) vizuddha idAnImA AjIvaH3 ___ arthAt (ha~sakara ) isakI AjIvikA to pavitra hai| isa vyaGgayokti ke uttara meM apanI matsya-hiMsA-vRtti ke samarthana meM dhovara kahatA hai sahajaM kila yadvininditaM na tu tat karma vivarjanIyakam / pazumAraNakarmadAruNo'nukampAmRduko'pi zrotriyaH // 4 arthAt nindita hotA huA bhI jo karma svAbhAvika ( vaMzaparamparAgata ) hai, use nahIM chor3anA caahie| dayA se komala ( hRdaya ) hotA huA bhI vaidika brAhmaNa yajJa meM pazu-hiMsArUpI karma se krUra ho jAtA hai| parantu dhIvara ke isa vyaGga rUpa kathana se spaSTa hotA hai ki yajJa meM pazu-hiMsA karane vAle ina zrotriya brAhmaNoM ko bhI kavi ne nindanIya dRSTi se hI dekhA hai| ___ yahA~ hama isa tathya ko to asvIkAra nahIM kara sakate ki tatkAlIna samAja meM AkheTa-krIr3A aura yajJAdi meM pazu-hiMsA pracalita thI, parantu aneka prasaGgoM ke AdhAra para itanA avazya kahA jA sakatA hai ki kama se kama mahAkavi ko aisI hiMsA rUcikara na thI aura isameM koI Azcarya nahIM ki mahAkavi kI isa ahiMsA-vizva ke prANimAtra ke prati prema aura karuNA kI bhAvanA ke antas meM jaina dharma kA hI kiJcit prabhAva antarnihita ho| jaina dharma meM paramArAdhya evaM ahiMsA ke siddhAnta ke pratipAdaka 'arahaMta' kA sthAna sarvopari hai| isI kAraNa jaina dharma ke anAdinidhana mantra meM sarva prathama inheM hI namaskAra kiyA gayA hai| 1. abhijJAnazAkuntala : mahAkavi kAlidAsa, 2 / 2 / 2. abhijJAnazAkuntala : mahAkavi kAlidAsa, 2 / 4 / 3. vahI, 5 / 1 ( aGkAvatAra ) / 4. vahI, 5 / 1 ( aGkAvatAra ) / 5. Namo arihNtaannN|

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182 DA. ravizaMkara mizra arahaMta zabda prAkRta kA hai, isakA saMskRta rUpa hai-arhata-arhan / mahAkavi ne jaina dharma ke isa ArAdhya arhat aura arhan zabda kA apanI racanAoM meM anekazaH zraddhApUrvaka prayoga kiyA hai| raghuvaMza ke prathama sarga meM kavi ne 'nayacakSuSe' vizeSaNa ke sAtha muniyoM ke lie arhat zabda kA prayoga kiyA hai, jisake AdhAra para sambhavataH unhoMne arhat arthAt muni ke nayoM ke jJAtRtva kI ora saGketa kiyA hai tasmai sabhyAH sabhAryAya gopatre guptatamendriyAH / arhaNAmarhate cakrurmunayo nayacakSuSe // paJcama sarga meM kavi ne RSi kautsa kI pUjanIyatA-pavitratA Adi ke kathA-prasaGga meM rAjA raghu ke mukha se 'arhat' zabda kahalavAyA hai tavAhato nAbhigamena tRptaM mano niyogakriyatotsukaM me / apyAjJayA zAsiturAtmanA vA prApto'si sambhAvayituM vanAnmAm // __ Age isI sarga meM rAjA raghu ne RSi kautsa ke AdarasUcaka sambodhanasvarUpa 'he arhan' zabda prayukta kiyA hai sa tvaM prazaste mahite madIye vasaMzcaturtho'gnirivAgnyagAre / dvitrANyahAnyarhasi soDhumarhanyAvadyate sAdhayituM tvadartham / / isI prakAra kumArasambhava meM bhI kavi ne mahanIya janoM ke kathana-prasaGga meM 'arhat' zabda prayukta kiyA hai adyaprabhRti bhUtAnAmadhigamyo'smi zuddhaye / yadadhyAsitamarhadbhistaddhi tIrthaM pracakSate // ina sandarbho ke AdhAra para hama kaha sakate haiM ki mahAkavi ne apanI racanAoM meM sarvatra arhatarhan zabda kA prayoga prAyaH RSi-muniyoM ke lie hI kiyA hai, jo pUjanIya, mahanIya evaM pavitratA ke anyatama sAdhaka hote the| idhara jaina dharma meM bhI yaha arhata-ahana zabda una tIrthaMkaroM ke lie hI prayukta milatA hai, jo jaina dharma ke tattvadRSTA anyatama pUjanIya evaM mahanIya sAdhaka hote haiN| to kyA yaha sambhava nahIM ki kavi ne apanI racanAoM meM isa zabda kA prayoga jaina dharma ke arhatoM tIrthaMkaroM kI pUjanIyatA, mahanIyatA evaM pavitratA se prabhAvita hokara hI kiyA ho? yahA~ yaha kathana koI nizcita to nahIM hai, phira bhI itanA to avazya kahA jA sakatA hai ki mahAkavi ahiMsAnurAgI the tathA jaina-dharma-darzana ke maulikasiddhAntoM ke prati unakA agAdha vizvAsa evaM Adara bhAva thaa| tabhI raghuvaMza : mahAkavi kAlidAsa, 1/55 / 2. vahI, 5/11 / 3. vahI, 5/25 / 4. kumArasambhava : mahAkavi kAlidAsa, 6/56 :

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kAlidAsa kI racanAoM meM ahiMsA kI avadhAraNA 183 to kumArasambhava meM pArvatI kI jisa kaThina tapasyA' kA tathA raghuvaMza meM rAjA aja ke AmaraNa upavAsa ke sAtha unake zarIra tyAga kA jo hRdayahArI varNana kavi ne kiyA hai, vaha sahajatayA hameM jaina dharma meM pratipAdita samyak-tapa aura sallekhanA - samAdhimaraNa kI smRti karAtA milatA hai / jaina dharma evaM usakI ahiMsA kI avadhAraNA ke prati mahAkavi ke isa agAdha vizvAsa aura Adara bhAva kA kAraNa bhI spaSTa hI hai / mahAkavi ke samaya meM jaina dharma kA paryApta prabhAva thA / vaha hiMsApradhAna yajJAdikoM kA virodhI thA aura ahiMsA, satya, tapa, asteya aura aparigraha para vizeSa bala dete hue usa yuga kI burAiyoM ko sudhArane kA prayatna kara rahA thA / isI ke phalasvarUpa yaha dharma samAja meM samAdaraNIya sthAna prApta kara sakA / sambhavataH yahI kAraNa rahA hogA ki jaina dharma ke ahiMsA, anekAMta, Atmotsarga ke AdarzoM ke avalokanoparAnta mahAkavi bhI isa dharma ke prati AkRSTa hue binA nahIM raha sake / 1. kumArasambhava : mahAkavi kAlidAsa, 5 / 2 / raghuvaMza: mahAkavi kAlidAsa, 8 / 94-95 / 2. sampAdaka, bhASA vibhAga, purAnA sacivAlaya, bhopAla (madhyapradeza )

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna DA0 naMdalAla jaina rasAyana ke udbhava evaM vikAsa kA zreya, rasoIghara, rasazAlA aura rasAyanazAlA ko diyA jA sakatA hai| rasoIgharoM kA itihAsa agni ke AvirbhAva ke sAtha prAraMbha huA aura yaha atiprAcIna hai| agni kA yoga khAdya padArthoM ko supAcya aura rasAyana banAtA hai| bhojana evaM jalavAyu ke asantulana se hone vAlI vikRtiyoM ko dUra kara rasazAlAyeM mAnava ko AyuSya-jJAnI aura bhaiSaja-jJAnI ke rUpa meM svastha evaM dIrgha jIvana pradAna karatI haiN| rasAyanazAlAyeM jIvana ko bhautika sukhasuvidhAoM se sajjita kara samRddhimaya banAtI haiN| vastutaH Adhunika rasAyana kA vikAsa rasazAlAoM se hI huA hai| prAraMbha meM inameM prAkRtika vanaspati evaM khanija padArthoM tathA pArada Adi tatvoM va yaugikoM se svasthyakara yaugika banAye jAte rahe haiN| yahI nahIM, kAlAntara meM pArada evaM anya dhAtuoM ko svarNa meM pariNata karane ke liye pArasa-patthara yA prakriyAoM kI khoja tathA iha jIvana meM amaratva prApta karane kI lAlasA kI pUrti inake anyatama uddezya rahe haiN| yadyapi mAnava ina donoM hI uddezyoM ko pAne meM asamartha rahA aura Aja bhI isa dizA meM prayatnazIla hai, lekina isa prayatna meM pUrva aura pazcima ke vaijJAnikoM ne aneka prakAra kI bhautika evaM rAsAyanika vidhiyoM kA vikAsa kiyaa| isa vikAsa meM pUjyapAda, samantabhadra, ugrAdityAcArya evaM aneka jainAcAryoM kA mahatvapUrNa yogadAna hai| ___ DA0 re' ne bhAratIya rasAyana ke itihAsa ko prAgaitihAsika (I0 pU0 4000-1500), Ayurvedika evaM vaidika (1500 I0 pU0 se 800 I0), saMkramaNa evaM tAMtrika (800-1300 I0) evaM auSadha-rasAyana (1300-1600 I0) yugoM ke nAma se cAra caraNoM meM vibhAjita kiyA hai| sindhu ghATI sabhyatA ke yuga meM aneka prAkRtika khanijoM evaM tAmra, svarNa, rajata evaM kAMsya dhAtuoM tathA kucha kalAoM kA patA calatA hai jinameM rAsAyanika kriyAoM kA upayoga hotA hai| vaidika yuga meM chaha dhAtuoM tathA aneka surAoM evaM peyoM kA ullekha milatA hai| atharvaveda meM to devavAda evaM auSadhazAstra ke mAdhyama se rasAyana ke aneka prAraMbhika aura kucha vikasita rUpa milate haiN| isameM rasAyana se saMbaMdhita viSa vidyA, rasAyana vidyA evaM vAjIkaraNa vidyA ke aneka ullekha haiN| prAcIna jaina grantha uttarAdhyayana evaM dazavakAlika se jJAta hotA hai ki aneka auSadhoM aura dhUmroM kA prayoga cala par3A thaa| isI yuga meM bhArata meM bhautika evaM AdhyAtmika jagata se saMbaMdhita aneka 1. re, po0; hisTrI Ava kemisTrI ina ensiyanTa eNDa meDovala inDiyA, iNDiyana kemikala sosAyaTI, kalakattA, 1956, pR0 11. 2. sAdhvI, caMdanA (saMpA0); uttarAdhyayana sUtra, sanmati jJAnapITha AgarA, pu0 72, pR0, 148 / 3. A0 zayyaMbhavaH dasavemAliya (saM0 muni nathamala), jaina vizvabhAratI, lADanUM, 1974, pR0 70, 87.

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna 185 siddhAnta pallavita ho rahe the| isa yuga ke cikitsIya yA rAsAyanika vivaraNa kA koI mahatvapUrNa grantha upalabdha nahIM hai, phira bhI anya viSayoM ke granthoM meM upalabdha sphuTa vivaraNa hI hameM isa dizA meM kucha AbhAsa dete haiN| udAharaNArtha AcArAMga,' sthAnAMga va nizIthacUrNI meM bhojana ke cAra ghaTakoM kA ullekha AtA hai| dazavaikAlika meM chaha lavaNa, Arsenika evaM pArada ke lavaNoM ko jalAkara banane vAlA ziroroganAzI dhUmra tathA AzIviSa evaM tAlapuTa viSoM kA ullekha hai| sthAnAMga* meM cikitsA ke cAra aMgoM, bhojana evaM viSapariNAmoM, nau vikRtiyoM (dahI, ghI Adi), sAta dhAta golakoM (hIrA evaM maNi bhI usa samaya dhAta mAne jAte the) evaM chaha zastroM kA ullekha hai| inameM agni (visphoTaka), viSa, lavaNa, sneha, amla aura kSAra-AdhArita zastra haiM jinameM rAsAyanika prakriyAyeM samAhita haiN| isameM Ayurveda ke aSTAMgoM ke nAma bhI Aye haiM jinameM jaMgolI (viSa), rasAyana evaM kSArataMtra rasAyana ke hI aMga haiN| rAmAyaNa, mahAbhArata va pANini ke sAhitya' meM bhI aise hI aneka sphuTa vivaraNa pAye jAte haiN| ye sabhI uddharaNa lagabhaga I0 pU0 500 ke haiN| inase patA calatA hai ki zikSA ke kSetra meM sAmAnyataH auSadha evaM rasAyana vidyA ko sthAna nahIM mila pAyA thaa| isake viparyAsa meM, jaina tIrthaMkara mahAvIra ke dvAdazAMgI upadezoM meM dRSTivAda" nAmaka bArahaveM aMga ke pUrvagata nAmaka khaMDa meM 'prANavAda' nAmaka eka svataMtra kSetra yA pUrva mAnA gayA thA jo auSadha aura rasAyana kA varNana karatA thaa| uttaravartI kAla meM rasAyana ke aneka rUpa zikSA kI bahattara kalAoM (hiraNyapAka, suvarNapAka, sajIva, nirjIva, carma lakSaNa, maNi lakSaNa, anna-pAna vidhi, zodhana-pRthakkaraNa vidhi Adi) meM jainAcAryoM ne sammilita kiye| yahI nahIM, jaMbUdvIpaprajJapti meM to striyoM kI 64 kalAoM meM bhI rasAyana aura vaidyaka kalA ko samAhita kiyA gayA hai| kauTilya ke IsApUrva cauthI sadI ke arthazAstra meM SaT-dhAtuprApti, maNi parIkSaNa, Asava evaM madirAyeM, rAsAyanika yuddhakalA, viSavidyA evaM amla, kSAra tathA aneka lavaNoM (haritAla, hiMgula Adi) kA vivaraNa milatA hai evaM tatkAlika rasAyana vidyA kI sthiti kA patA calatA hai| isa vivaraNa meM vaijJAnikatA kA paryApta aMza pratIta hotA hai, phira bhI isameM kalAtmakatA 1. RSi amolaka; AcArAMga sUtra (anuvAdaka), amola jaina jJAnAlaya, dhUliyA, 1960; pR0 162 2. zAstrI, hIrAlAla (anu0); sthAnAMga sUtra, Agama pra0 samiti, vyAvara, 1981, pR0 294. 3. sena, madhu; e kalcarala sTaDI oNva nizIthacUNi, pArzvanAtha vidyAzrama, bArANasI, 1975, pR0, 124. 4. dekhiye, dasaveyAliya pR0 44, 45, 381, 432. 5. dekhiye, sthAnAGga pR0 392, 562-63, 669, 407, 916, 636. 6. vidyAlaMkAra, atrideva, Ayurveda kA bRhat itihAsa, sUcanA, vibhAga, lakhanaU, 1960, pR0 76-91. 7. AcArya, pUjyapAda; sarvArthasiddhi, bhAratIya jJAnapITha dillI, 1971, pR0 85. 8. jaina, je0 sI0 tathA mehatA, ema0 ela0; jaina sAhitya kA bRhat itihAsa-2, pArzvanAtha vidyAzrama, vArANasI, 1966, pR0 27 evaM 117. 9-10. vidyAlaMkAra-pUrvokta, pR0 129. 24

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186 DA0 naMdalAla jaina adhika pratIta hotI hai / uttarAdhyayana meM 36 pRthvI-padArthoM kA ullekha hai| isake nAmoM kA se bahuta kama sAmya hai / vargIkaraNa aura nAmakaraNa kI vidhi bhI bhinna hai / para isase eka tathya prakaTa hotA hai ki pAre ke lavaNoM kA jJAna una dinoM ho cukA thA / kauTilya ke bAda caraka aura suzruta kA samaya AtA hai / ina auSadha granthoM meM paryApta rAsAyanika sAmagrI milatI hai / yadyapi ina granthoM ke mUla lekhakoM ke samaya ke viSaya meM kAphI matabheda hai, para yaha sAmAnya mAnyatA hai ki 'caraka' aura 'suzruta' zabda eka paraMparA ko nirUpita karate haiM jo mahAvIra-yuga taka mAnI jAtI hai| paraMtu ina granthoM ke anuzIlana se adhikAMza vidvAn yaha mAnate haiM ki ye grantha IsApUrva dUsarI sadI meM likhe gaye the / inakA saMskAra bhI kiyA gayA hai / isIliye ina granthoM meM paryApta vikasita rAsAyanika jAnakArI milatI hai / inameM prAkRtika evaM pArthiva khanijoM ke 133 nAma diye haiN| isameM chaha dhAtu, pAMca lavaNa, pAMca khanija, amla evaM kSAra Adi ke atirikta dhAtu mAraNa evaM nau prakAra ke srotoM se prApta caurAsI prakAra ke kiNvita peyoM kA nAma bhI hai| gaMdhaka aura pArada ke sAtha ina tatvoM ke bhI nAma bahulatA se pAye gaye haiM / " yaha sAhitya mukhyataH Ayurvedika hai para isameM bhUtavidyA aura maMtravidyA kA bhI rogazamana hetu ullekha hai / cUMki auSadha kA artha rasa dhAraka evaM roganivAraka hai, ataH ise rasAyana kahA gayA hai / phalataH bhAratIya rasAyana kA vikAsa Ayurveda ke mAdhyama se huA, yaha spaSTa hai| khanijoM ke upacAra se dhAtuyeM aura unake zodhana tathA upacAra se raMga-biraMge yaugika sammizra banane se cAmatkAritA kA bhAva svAbhAvika hI thA isake kAraNa rasAyana ko kImiyAgirI bhI kahA jAne lagA / uparokta granthoM ke bAda agale cAra-pAMca sau varSoM taka punaH koI viziSTa sAhitya upalabdha nahIM hotA / para yahA~ bhI kundakunda kA dhArmika sAhitya hameM 100-200 I0 ke sAmAnya rAsAyanika jJAna kI dhAraNA banAne meM sahAyaka hai / jaina ne batAyA hai ki kundakunda-yuga meM paramANuvAda, dhAtu kriyA aura zodhana, rasa-vidyA, viSa vidyA pracalita thI / vAyu kI jvalana kriyA meM anivAryatA, jala kI zodhana kSamatA tathA aneka padArthoM kI jala-avileyatA tathA phiTakarI evaM uttApana dvArA jalazodhana kI kriyAoM kA vizeSa ullekha hai / jainAcArya samaMtabhadra (cauthI - pAMcavIM sadI) ke siddhAnta rasAyanakalpa, puSpAyurveda tathA aSTAMgasaMgraha kA ullekha aneka nirdezoM meM AtA hai, parantu ye grantha pUrNataH upalabdha nahIM haiM / inake viSaya inake ullekhoM se anumita kiye jA sakate haiN| pA~cavIMchaThavIM sadI ke pUjyapAda devanandi ke kalyANakAraka, zAlakyataMtra aura vaidyAmRta nAmaka granthoM kA ullekha ugrAdityAcArya, mummaTa muni evaM vasavarAja ne kiyA hai, lekina ye grantha bhI upalabdha nahIM haiM / uttaravartI sadI ke siddha nAgArjuna, jo pUjyapAda ke bhAMje the, ne bhI aneka grantha likhe haiM / ye nAgArjuna valabhI vAcanAkAra nAgArjuna ke kAphI bAda meM hue haiN| bauddhoM meM bhI nAgArjuna hue haiM / 1. uttarAdhyayanasUtra, pR0 390-91. 2. upAdhyAya, baladeva, saMskRta zAstroM kA itihAsa, zAradA maMdira, kAzI, 1969, pR0 11. 3. ( a ) satyaprakAza, vaijJAnika vikAsa kI bhAratIya paraMparA, bi0 rA0 paTanA, 1954, pR0 243; 4. 5. (ba) AcArAMga sUtra, pR0 62 jaina, ena0 ela0; sAyaMTiphika kanTenTsa Apha aSTapAhuDa; saMskRta vi0 saMgoSThI, kAzI, 1981. ugrAdityAcArya; kalyANakAraka, sakhArAma, nemacandra granthamAlA, zolApura, 1940; bhUmikA.

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna 187 aneka vidvAnoM ke etat saMbaMdhI anuzIlanoM se lagatA hai ki mUlataH kisI prasiddha nAgArjuna kI upAdhi aneka uttaravartI AcAryoM ne grahaNa kI, jisase unakI prAmANikatA puSTa ho| pro0 re aura satyaprakAza ke mata ke viparIta vidyAlaMkAra' kA mata hai ki isI yuga meM kAzyapasaMhitA aura aSTAMgahRdaya likhe gye| pUrvokta prAcIna sAhitya ke avalokana se yaha spaSTa hai ki usa yuga meM bhArata meM pArada, lavaNa, gaMdhaka evaM usake aneka yaugika prayoga meM Ate the aura unakA rasAyanazAstra bhI vikasita ho cukA thaa| pArada se sonA banAne kI vidhiyoM kA bhI paryApta ullekha isa sAhitya meM milatA hai| yadyapi pArada evaM usake yaugikoM kA cikitsIya kAryoM meM prayoga hone kI bAta dekhane meM nahIM AI, yadyapi kucha sthaloM para inake bAhya-prayogoM kA ullekha avazya milatA hai| ___ aneka vidvAnoM ke AloDanoM se pratIta hotA hai ki pArada aura gaMdhaka ko vibhinna rUpoM evaM yogoM ko cikitsA ke kSetra meM pratiSThita karane kA zreya bauddha siddhoM evaM nAtha sampradAya, ko diyA jAnA cAhiye / yahA~ bhI nAgArjuna kA nAma parezAnI meM DAlatA hai| isakA kAraNa yaha hai ki ye donoM hI sampradAya lagabhaga navIM zatAbdI ke prAraMbha meM pratiSThita hue haiN| inameM nAgArjuna ko kahIM chaThavA~ to kahIM solahavA~ siddha batAyA gayA hai| ye pArasanAthI zAkhA ke rasezvara siddha mAne gaye haiN| yadi unheM rasa cikitsA kA mUla bindu mAnA jAva, to inake isa samaya ke AdhAra para aneka vivaraNa saMzodhanIya hA jaaveNge| phalataH yaha mAnanA adhika tarkasaMgata hogA ki ukta sampradAyoM ne inakI rasasaMbaMdhI pratiSThA ko dekhakara inheM apane mahApuruSoM meM se eka siddha mAna liyA ho| inheM sAtavIM sadI kA mAnakara hI bhAratAya rasAyana ke itihAsa meM saMgatatA A skegii| rasAyanajJa nAgArjuna ke samaya rasa, sUta yA pArada aura usake yaugikoM kA AyuSmAnI auSadha ke rUpa meM paryApta upayoga hone lagA thA aura usane pArada-zodhana aura usake yaugikoM ke banAne meM kAma AnevAlA aneka prakriyAoM kA vikAsa kiyA thaa| ye dakSiNa ke rahane vAle the, AMdhra pradeza meM inake nAma para eka vizvavidyAlaya sthApita kiyA gayA hai| uttaravartI rasa-zAstrajJoM ne bhI inakA anusaraNa kara naye-naye yaugika banAye evaM rasa cikitsA ko bddh'aayaa| DA0 guNa ke anusAra, jainAcAryoM ne bho rasazAstra, nirghaTu evaM auSadha-vijJAna para bahuta kAma kiyA hai| nAgArjuna se lagabhaga 150 varSa bAda hI vartamAna ur3IsA ke trikaliMga kSetra meM unAditya nAmaka jainAcArya hue haiN| inhoMne prAcIna AcAryoM ke granthoM kA sAMgopAMga adhyayana kiyA aura apane adhyayana tathA anubhavoM ko kalyANakAraka nAmaka grantha ke rUpa meM prastuta kiyaa| yadyapi yaha mukhyataH Ayurvadika grantha hai, phira bho isameM navIM sadI ke jJAna-vijJAna kA acchA vivaraNa milatA hai| yahI nahIM, isa grantha ko kucha vizeSatAyeM haiN| yaha pUrvI bhArata meM Ayurveda para likhA gayA apane yuga kA prathama grantha hai| isake pUrva ke Ayurveda grantha adhikAMza dakSiNa (mukhyataH jaina grantha) aura uttaro somAnta ke AcAryoM ke haiN| phalataH isa grantha se yaha patA calatA hai ki bhArata ke vibhinna kSetroM ke vidvAnoM meM jJAna ke 1. vidyAlaMkAra, pUrvokta, pR0 217. 2. vahI, pR. 345-421. 3. zAha, e. pI0; jaina sAhitya kA bRhat itihAsa-5, pA0 vidyAzrama, kAzI, 1969, pR0 226.

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188 DA0 naMdalAla jaina AdAna-pradAna yA saMcaraNa kI kyA sthiti thii| yaha grantha nAgArjunottara yuga meM navIM sadI kA anyatama grantha hai jo uttaravartI pragati ke liye saMparka-sUtra kA kAma karatA hai| ugrAditya ne apane grantha meM pAtrakesarI, siddhasena, samantabhadra, pUjyapAda, dazaratha, meghanAda aura siMhasena nAmaka anya pUrvavartI AcAryoM kA ullekha kiyA hai| inake uttaravartI jaina vidvAnoM meM gummaTadeva muni, guNAkara sUri, paMDita AzAdhara, Thakkura pherU, hitaruci Adi haiM jinhoMne apane anubhavapUrNa granthoM dvArA solahavIM sadI taka ugrAditya ke jJAna ko Age bar3hAyA hai| yaha vAstava meM acaraja kI bAta hai ki aise mahatvapUrNa grantha ke viSaya meM pro0 re, satyaprakAza aura upAdhyAya ke samAna vidvAnoM ne apane vidyAoM ke vikAsa-itihAsa viSayaka prakaraNoM meM mauna rakhA hai| isa dRSTi se vidyAlaMkAra kA vivaraNa prazaMsanIya haiM / zAha ne bhI inakA ullekha kiyA hai| ugrAditya kA paricaya 'kalyANakAraka' meM ugrAditya ne apanA paricaya pRthak se nahIM diyA gayA hai para grantha meM prApta sphuTa vivaraNoM se unake viSaya meM pUrNa to nahIM, para kucha jAnakArI milatI hai| nRpatuMga vallabhendu kI rAjasabhA ke ullekha se yaha anumAna lagatA hai ki ve navIM sadI ke pUrvAddhaM meM avazya hI rahe hoMge kyoMki rASTrakUTa rAjA amoghavarSa prathama ke nRpatuMga kahe jAne kA aneka vidvAnoM ne samarthana kiyA hai| inakA kAla 800-877 I0 mAnA jAtA hai| ye AdipurANa-racayitA jinasena (783 I0) ke ziSya the| saMbhavataH gaNitajJa mahAvIrAcArya (850 I0), dhavalAkAra vIrasenAcArya (815 I0) aura zAkaTAyana inake samakAlIna haiN| pro0 sAletora aura narasiMhAcArya kA bhI yahI mata hai| isa AdhAra para zAha evaM vidyAlaMkAra' kA yaha kathana samIcIna nahIM pratIta hotA ki ugrAditya kA samaya 11-12vIM sadI se pUrva nahIM ho sakatA / nAgArjuna kA 'rasaratnAkara' paryApta pUrva meM pracAra pA cukA thA aura ugrAditya ne apanI zailI meM unhIM rakSa-viSayoM kA saMkSipta varNana kiyA hai| __ugrAdityAcArya ke janmasthAna, mAtA-pitA evaM pArivArika jIvana ke viSaya meM abhI taka koI viziSTa jAnakArI nahIM mila sakI hai| tathApi, inake grantha ke anusAra, unake guru zrInaMdi the aura unhoMne apane grantha kA nirmANa trikaliMga deza meM sthita rAmagiri parvatastha jina mandira meM kiyA thaa| yaha aneka pUrvAcAryoM ke granthoM ke saMkSepaNa aura anubhavoM ke AdhAra para likhA gayA hai| kalyANakAraka kA paricaya yaha grantha sakhArAma nemacandra granthamAlA, zolApura se 1940 I0 meM prakAzita huA hai| isakI bhUmikA prasiddha AyurvedajJa DA0 guNe ne likhI hai jisameM jainAcAryoM dvArA Ayurveda evaM rasazAstra ke kSetra meM kiye gaye yogadAna kA samIkSAtmaka itihAsa diyA gayA hai| isI ke AdhAra para anya uttaravartI vidvAnoM ne etadviSayaka ullekha diye haiN| yaha ekamAtra grantha hI ugrAditya kI kIrti ko amaratva pradAna karatA hai| isa grantha meM 25 pariccheda aura 2 pariziSTAdhyAya haiN| mukhyataH yaha Ayurveda grantha hai aura isameM cikitsAzAstra ke AThoM aMgoM kA varNana hai| isameM rAsAyanika mahattva kI aneka bAteM haiM / 1. vidyAlaMkAra, pUrvokta, 9 pR0 334-42.

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna 189 sabase mahattvapUrNa to yahI hai ki isameM aneka upayogI padArthoM va auSadhoM ke guNoM kA nirIkSaNa aura parIkSaNa diyA gayA hai| auSadhoM ko bhI samucita mAtrA meM lene kA ullekha hai| isa dRSTi se isake dhAnyAdi-guNAguNa vicAra (pariccheda 4), drava-dravyAdhikAra (pariccheda 5), rasAyanAdhikAra (pariccheda 6), viSarogAdhikAra (pariccheda 19) evaM rasa rasAyanAdhikAra (pariccheda 24) nAmaka pA~ca adhyAya mahattvapUrNa haiN| isake varNanAnusAra yaha spaSTa hotA hai ki ugrAditya ke yuga meM vibhinna vanaspatiyoM, prAkRtika khanijoM va padArthoM ke sAtha-sAtha rasazAlA meM nirmita padArthoM kA adhyayana kiyA jAne lagA thaa| isa grantha kI tIna vizetAyeM mahattvapUrNa haiM : (i) isameM kevala aisI auSadhoM/kalpoM kA varNana hai jo vanaspati yA khanija jagata yA usake saMsAdhana se prApta ho sakatI haiN| (ii) grantha ke antima hitAhitAdhyAya meM jainamata ke anusAra madya, mAMsa aura madhu kA upayoga anucita batAyA gayA hai| isameM isake samarthaka pUrvAcAryoM ke matoM kA khaNDana bhI kiyA gayA hai| ina tInoM kA tyAga Aja bhI jainoM ke ATha mUlaguNoM' meM mAnA jAtA hai| isIlie AcArya ne inheM apane auSadhoM ke nirmANa/anupAna meM prayukta nahIM kiyA hai aura inakI abhakSyatA para paryApta tarkasaMgata vivecana kiyA hai| inase pUrva ke anya jaina AyurvedajJoM kI bhI yahI paramparA rahI hai| madya evaM mAMsAhAra ke viruddha to isa yuga meM bhI kAphI vaijJAnika tathya jJAta hue haiM aura aneka rASTrIya va antarrASTrIya saMsthAoM ke mAdhyama se aba inakA pracalana kama hone ke AsAra dikhane lage haiN| ___ (iii) isakA Ayurvedika vivaraNa bhI jainetara granthoM se bhinna hai, yadyapi yaha tridoSoM para AdhArita hai| varNanakrama bhI bhinna hai| rasAyanAdhikAra pahale hai aura rasa-rasAyanAdhikAra anta meM hai| rAsAyanika vivaraNa : (a) jala ke guNa jIvana meM jala kA mahattva spaSTa hai, isalie usake rasAyana ko bhI mahattvapUrNa sthAna prApta hai| ise paMca bhUtoM meM eka mAnA gayA hai| vibhinna srotoM se prApta jala kA vivaraNa nimna hai : (i) kaThora, kAlI, patharIlI miTTI evaM tRNamaya sthAna kA jala khArA/khaTTA hotA hai| (ii) komala, sapheda, cikanI miTTI evaM tRNamaya sthAna kA jala svaccha madhura hotA hai| (iii) kaThora, rukSa, bhUrI miTTI evaM lUMThadAra vRkSoM ke sthAna kA jala kaTu hotA hai| (iv) varSA kA jala amRta ke samAna hotA hai / ubalA jala auSadha-guNo hotA hai / hameM nIrasa, nigaMdha, svaccha evaM zItala jala pInA cAhiye / bhUtalastha jala meM sparzagata, rasagata evaM pAkagata doSa hote haiM, ataH use zuddha kara hI pInA caahiye| usake zuddha karane ke lie nimna upAya haiM : 1. paMDita, AzAdhara; sAgAradharmAmRta, hindI grantha ratnAkara, baMbaI 1940 pR0 40. 2. kalyANakAraka, 18 pR0 714. 3. vahI, pR0 69.

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DA0 naMdalAla jaina (a) dhUpa meM rakhanA (ba) rAta ko cA~danI meM rakhanA (sa) agni meM tapAnA (da) kapar3e se chAnanA (ya) katakaphala yA alasI kA tela milAnA / Adhunika vyAkhyAnusAra, sabhI vidhiyoM se jala meM vidyamAna vileya lavaNoM kA skaMdana yA avakSepaNa hotA hai| agni yA dhUpa ke yoga se kITANunAza bhI hotA hai| grantha meM vibhinna prakAra ke jaloM ke guNa-doSa batAye gaye haiM para inake kAraNa aura nivAraNa kI prakriyA kI vyAkhyA nahIM dI gaI hai| vastutaH jala ke saMracanAtmaka evaM zodhana-rasAyana kA vikAsa unnIsavIM sadI ke uttarArdha meM ho skaa| (ba) anya padArthoM ke guNa : jala ke atirikta aneka Thosa khAdyoM, zAka-bhAjI evaM tarala peyoM kA bhI grantha meM guNa vivaraNa diyA gayA hai| inameM dhAna, dAleM, tila, gehU~ aura jau Adi ke tridoSAdhArita vivaraNa diye gaye haiN| vibhinna prakAra ke jamIMkadoM ko puSTikara evaM viSanAzaka batAyA gayA hai|' pAlaka, bathuA Adi pittavikAra yA amlatA ko dUra karate haiN| paravala amlatA, kSAratA, kRmi evaM carmarogoM ko dUra karatI hai| vibhinna prakAra ke masAle vAta evaM kapha nAzaka haiM (saMbhavataH ubhayadharmI ailkelAiToM ke kAraNa) / adarakha, kAlImirca, pIparAmUla, pyAja, lahasuna amlatA evaM kSAratA ko nAzakara jaTharAgni yA pAcana zakti ko bar3hAte haiN| ye uSNa arthAt uSmAdAyI hote haiM jinase vikAra pacate haiN| vibhinna khaTTe phala (ubhayadharmI amloM ke kAraNa) vAtanAzaka evaM malazodhaka hote haiN| kizamiza, kelA, mahuA, siMghAr3A evaM nariyala gariSTha evaM kapha-bardhI hote haiN| (saMbhavataH kizamiza meM ye guNa nahoM pAye jAte haiM ?) / dUdha ATha prakAra ke prANi-srotoM se prApta hotA hai| yaha vibhinna prakAra ke vanaspatija khAdya-padArthoM ke jovarAsAyanika paripAka kA pariNAma hai| yaha hitakara aura puSTikara hotA hai| dhAroSNa dUdha amRta hai, thakAvaTa dUra karatA hai| garama dUdha evaM uSNa-zItalita (Aja kA pescurAijDa) dUdha aneka (kRmi) rogoM meM lAbhakArI hai| yaha A~kha kI rozanI (viTAmina e ke kAraNa) banAtA hai aura Ayu-vardhaka (khanijoM ke kAraNa) hai| dUdha se utpanna dahI amlIya hotA hai, pAcanazakti bar3hAtA hai / yaha viSahara, vRSya evaM malAvarodhaka hai / maTThA khaTTA evaM zIghra pacanazIla hai| yaha bhI pAcanazakti bar3hAtA hai aura mala-mUtrazodhaka hai| makkhana evaM ghRta bhI khaTTemIThe rasAyana haiN| inameM zarIra ke teja, bala va Ayuvardhaka padArtha hote haiN| inameM bhuMje hue masAloM se chauMke aura banAye bhojya balavardhaka hote haiN| sirakA aura kAMjI khaTTI hotI hai aura vAtavikAra (amlatA) ko dUra karatI hai| vibhinna tela kezavardhaka, tejavardhaka evaM kRminAzaka hote haiN| mUtra bhI dUdha ke samAna ATha prakAra ke hote haiN| ye tIkSNa, kaDue evaM uSmAdAyI hote haiN| ye kRminAzaka evaM amlatA-kSAratA ko dUra karate haiN| aneka kSAroM meM bhI mUtra ke guNa hote haiN| ina mUtroM kA upayoga auSadha evaM anupAna meM kiyA jAtA hai| 1. kalyANakAraka, pR0 57. 2. vahI, pR0 75.

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna 191 mAnasika vicAra zakti, heyopAdeya jJAna, sAmAnya kriyAkSamatA evaM viveka ko dUSita karatA hai / yaha aneka rogoM ko utpanna karatA hai aura manuSya kI garimA ko hIna banAtA hai / bhojana ke tIna pradhAna caraNa hote haiN| pahale caraNa meM snigdha madhura ( haluA - khIra Adi) khAne caahiye| dUsare caraNa meM khaTTe aura namakIna padArtha khAne caahiye| tIsare caraNa meM drava padArtha lene cAhiye / pratyeka bhojana meM zAka-bhAjI, kAMjI aura dUdha avazya lenA cAhiye / bhojana ke pAka se rasa, rudhira, mAMsa, bheda, asthi majjA aura vIrya nAmaka sAta dhAtuyeM zarIra meM nirmita hotI haiM / ina padArthoM ke atirikta aneka prakAra kI vanaspatiyoM ke gaNoM kA bhI varNana kiyA gayA hai / yaha spaSTa hai ki yaha varNana AcAryoM kI tIkSNa nirIkSaNa zakti evaM anubhavasAmarthya kA saGketaka hai / isameM saiddhAntika vyAkhyA samAhita nahIM hai / (sa) khanija evaM anya rAsAyanika kA vivaraNa grantha meM usa samaya auSadhiyoM ke rUpa meM prayukta Ane vAle aneka khanijoM evaM rAsayanika padArthoM ke nAma diye gaye haiM / isake antargata haratAla, nIlAMjana, kasIsa ( pherasa salpheTa ), phiTakarI ( ailama ), gerU ( Ayarana oNksAiDa ), paMcalavaNa, tUtiyA ( kApara salpheTa ), dIpAMjana (kAjala) maila (Arsenika salphAiDa), zilAjIta ( viTumaina ), mAkSika ( pAyarAiTsa ), vaMsalocana, sphaTikamaNi Adi padArthoM kA ullekha hai / dhAtuoM meM sonA, cAMdI, tAMbA, lohA, sIsA evaM kAMse kA nAma hai / inakI bhasmoM kA bhI ullekha hai| isake atirikta, zaMkha, motI, pravAla, pArada bhasmoM kA bhI ullekha hai / inake banAne kI vidhiyAM bhI dI gaI haiN| kapUra, bajrakSAra evaM gandhaka ke bhI aneka upayoga diye gaye haiM / rezamI kapar3e kI bhasma ko raktasrAva rokane meM upayogI batAyA gayA hai / kSArIya padArtha tIna kAma karate haiM--chedana, bhedana aura lekhana / ye vanaspatiyoM kI bhasmoM ko pAnI meM ubAlakara prApta kiye jAte haiM / ye tanu (svalpa drava) aura sAndra (ati drava) donoM hote haiN| ye cikane aura sapheda hote haiM / Aja kI bhASA meM mukhyataH poTaisiyama kArboneTa ( yavakSAra) ke vilayana haiN| ghAvoM ko kSAroM se dhoyA jAtA hai jisase ve paka na sakeM / ye pUtirodhI hote haiM / cikitsaka ko kSAra karma avazya jAnanA caahiye| yaha batAyA gayA hai ki auSadha ke pandraha kAryoM Adhe se adhika aise hote haiM jinameM rAsAyanika prakriyAyeM kAma AtI haiM / (a) viSa varNana viSa ve padArtha haiM jo zarIra ke bAhya yA antargrahaNa se kaSTa pahu~cAve, zarIrakriyA meM bAdhaka bane / viSoM kA varNana kauTilya evaM suzruta ne kiyA hai aura viSajJa bhiSaka kI AvazyakatA rAjakula anivArya batAI hai| suzruta ke do prakAroM kI tulanA meM ugrAditya ne inheM tIna prakAra kA batAyA hai aura usake vargIkaraNa bhI kiye haiM 1. kalyANakAraka, pR0 55. 2. vahI, adhyAya 19 pR0 480.

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192 DA0 naMdalAla jaina (a) sthAvara, vanaspati evaM pArthiva viSa-ye jar3a, patra, puSpa, phala, chAla, dUdha, niryAsa, rasasAra, kaMda evaM dhAtu viSa ke rUpa meM dasa prakAra ke haiN| kanera, guMcI, kacanAra, dhatUrA, akauvA, goMda, kAlakUTAdi, kaMda aura saMkhiyA isI koTi ke viSa haiN| inakA prabhAva sAta caraNoM meM mAraka rUpa grahaNa karatA hai| (ba) jaMgama yA prANija viSa-ye prANi zarIra kI A~kha, zvAsocchavAsa, dAr3ha, lAra, mUtra, mala, zuka, nakha, vAta, pitta, guda, mukha, daMta zUka (DaMka), zava aura asthi ke mAdhyama se solaha prakAra se nirgamita hote haiN| ye sAMpa, baMdara, pAgala kuttA, ziMzumAra, chipakalI, cUhA, goMca, makkhI, macchara, viziSTa-machaliyoM evaM zavoM meM pAye jAte haiM / inakA viSa daMza yA sparza sthAna meM 450 kAla mAtrA taka rahakara apanA pUrNa prabhAva pUrvokta sAta caraNoM meM pradarzita karatA hai| yahA~ kAla kI mAtrA kI vyAkhyA nahIM kI gaI hai| (sa) kRtrima viSa-yadyapi isake viSaya meM grantha meM koI vivaraNa nahIM miltaa| phira bhI isake antargata aise padArthoM ko liyA jA sakatA hai jo rasazAlA meM taiyAra kiye jA skeN| vartamAna poTaisiyama sAyanAiDa, kArbana monoksAiDa, methiliyama sAyanAiDa Adi ko isa koTi meM hI rakhanA cAhiye / yadyapi ye usa yuga meM anupalabdha the| viSa kI cikitsA vamana, virecana evaM auSadha ke rUpa meM batAI gaI hai| viSaile jIvoM ke kATane para antaH praviSTa viSa ke liye baMdhana, raktamokSaNa, agnijalana yA jalaukAcUSaNa kI kriyAyeM prAthamika rUpa se batAI gaI haiN| pArada rasAyana pArada aura usake vibhinna yaugika aura mizraNa jIvana ko svAsthya evaM AyuSya pradAna karate haiN| isa AdhAra para bhArata meM rasataMtra hI cala par3A thA jisameM kucha cAmatkAritA kA bhI aMza thaa| lekina isa taMtra se rasAyana ke vikAsa meM bar3I sahAyatA milI hai| bhArata meM rasAyana kA vikAsa rasataMtra ke mAdhyama se hI solahavIM sadI taka hotA rahA hai| ugrAditya isa taMtra kI bAlyAvasthA meM hue haiN| saMbhavataH unheM nAgArjuna kA rasaratnAkara sulabha nahIM ho sakA thA, isIliye pArada-rasAyana se saMbaMdhita unakA vivaraNa prAthamika stara kA hI mAnA jAyagA / nAgArjuna ke aThAraha saMskAroM kI tulanA meM pArada ke ATha mahAsaMskAroM kA hI yahA~ varNana haiM : svedana, mardana, dhAtumizraNa, sammizraNa, baMdhana, garbhadrAvaNa, raMjana evaM saarnn| ye saMskAra chaha kriyAoM ke mAdhyama se saMpanna hote haiM - mUrcchana (ThosIkaraNa), mAraNa (bhasmakaraNa), baMdhana (yaugikIkaraNa evaM sammizraNa), tApana, vAsana evaM kAsana / pAre ko gur3a ke sAtha mardita kara mUcchita kiyA jAtA hai| kaiMta ke phala ke rasa se usakA mAraNa hotA hai| rasabaMdhana rasazAlA meM kiyA jAtA hai| dolAyaMtra kI sahAyatA se pArada meM aneka padArtha milAkara evaM ghoMTakara use svedita (adhaHpAtita) karate haiM aura use baMdhana-yogya banAte haiN| zuddha pAre meM suvarNacUrNa milAkara ghoMTane aura chAnane para mizrarasa prApta hotA hai| isameM vibhinna vargoM ke padArtha milAkara kAMjI ke dolAyaMtra meM svedita karane para bhI rasabaMdha 1. kalyANakAraka adhyAya, 24 pR0 669.

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ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna prApta hotA hai| pAre meM tAmra, abhraka evaM lauhacUrNa Adi milAkara jAraNa (tApana) karane se bhI vibhinna rasabaMdha prApta hote haiM / ye rasa-baMdha hI auSadhoM meM kAma Ate haiN| makaradhvaja nAmaka auSadha pArada, gaMdhaka aura svarNa ke paraspara baMdha se prApta hotI hai| pArada aura rasAyana kArya ke liye jahA~ nAgArjuna ne 26 yaMtroM ke nAma diye haiM, vahA~ kalyANakAraka meM isase Adhe yaMtroM kA bhI ullekha nahIM hai| isase patA calatA hai ki ugrAditya pArada-rasAyana evaM upacAra ke varNana meM kAphI pIche haiM jabaki ve khanija evaM rAsAyanika padArthoM ke vivaraNa meM Age haiN| upasaMhAra ugrAditya kA kalyANakAraka grantha eka ora jahA~ yaha pramANita karatA pratIta hotA hai ki dakSiNa bhArata meM usa yuga meM rasAyana vidyA adhika pragati para thI, vahIM yaha, yaha bhI prakaTa karatA hai ki dakSiNa aura pUrvI-uttarI bhArata meM jJAna vidyA ke saMprAsAraNa kI gati manda rahI hai aura samatulyatA meM do-tIna sau varSa kA antarAla bhI sAmAnya rahA hai| phira bhI, yaha grantha nAgArjuna aura uttaravartI rasajJoM ke bIca eka kar3I kA kAma karatA hai kyoMki anya mahattvapUrNa grantha kalyANakAraka ke sau varSa bAda ke hI pAye jAte haiN| sarvAdhika grantha bArahavIM-terahavIM sadI ke hI pAye jAte haiN| inameM kucha jainAcArya-racita bhI haiN| isa viSaya para abhI koI vizeSa kArya nahIM huA hai| isa bAta kI mahatI AvazyakatA hai ki jainAcAryoM dvArA rasAyana aura bhautika vijJAnoM meM yogadAna ke itihAsa kA sarvekSaNa evaM lekhana kiyA jAve /

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saMDeragaccha kA itihAsa zivaprasAda pUrvamadhyakAla meM pazcimI bhArata meM nirgrantha zvetAmbara zramaNa saMgha kI vibhinna gacchoM ke rUpa meM vibhAjana kI prakriyA prArambha huii| kucha gacchoM kA nAmakaraNa vibhinna nagaroM ke nAma ke AdhAra para huA, jaise koraMTa ( vartamAna koraTA ) se koraMTagaccha, nANA ( vartamAna nAnA ) se nANakIyagaccha, brahmANa ( vartamAna varamANa ) se brahmANagaccha, saMDera ( vartamAna sAMDerAva ) se saMDeragaccha, pallI ( vartamAna pAlo ) se pallIvAlagaccha, upakezapura ( vartamAna osiyA) se upakezagaccha, kAzahRda ( vartamAna kAyaMdrA) se kAzahadagaccha aadi| isa lekha meM saMDeragaccha ke sambandha meM yathAjJAta sAkSyoM ke AdhAra para prakAza DAlane kA prayAsa kiyA gayA hai| saMDeragaccha caityavAsI AmnAya ke antargata thaa| yaha gaccha 10vIM zatI ke lagabhaga astittva meM aayaa| IzvarasUri isa gaccha ke Adima AcArya mAne jAte haiN| unake ziSya evaM paTTadhara zrI yazobhadrasUri gaccha ke mahAprabhAvaka AcArya hue| saMDeragacchIya paramparA ke anusAra yazobhadrasUri ke pazcAt unake paTTadhara zAlisUri aura Age kramazaH sumatisUri, zAMtisUri aura IzvarasUri (dvitIya ) hue / paTTadhara AcAryoM ke nAmoM kA yaha krama lambe samaya taka calatA rahA / saMDeragaccha ke itihAsa ke adhyayana ke liye hamAre pAsa mUlakartA ke grantha kI pratilipi karAne vAle gRhasthoM kI prazastiyAM evaM svagacchIra AcAryoM ke racanAoM kI prazastiyAM sImita saMkhyA meM upalabdha haiN| inake atirikta rAjagacchoyapadAvalI ( racanA kAla vi0 saM0 16vIM zatI lagabhaga) evaM vIravaMzAvalI ( racanAkAla vi. saM. 17vIM zatI lagabhaga ) se bhI isa gaccha ke prArambhika AcAryoM ke bAre meM kucha jAnakArI prApta hotI hai| saMDeragacchIya AcAryoM dvArA pratiSThApita bar3I saMkhyA meM pratimAyeM upalabdha huI haiN| inameM se adhikAMza pratimAyeM lekhayukta haiN| paTTAvaliyoM kI apekSA grantha evaM pustaka prazastiyA~ aura pratimA lekha samasAmayika hone se jyAdA prAmANika haiN| isa lekha meM inhIM AdhAroM para saMDeragaccha ke itihAsa para prakAza DAlA gayA hai| inakA alaga-alaga vivaraNa isa prakAra hai sAhityikasAkSya SaTvidhAvazyakavivaraNa kI dAtA prazasti' ( lekhana kAla vi. saM. 1295|ii0 san 1229 ) isa grantha kI dAtA prazasti meM sauvaNika pallIvAlajJAtIya zrAvaka tejapAla dvArA TvidhA 1. Gandhi, L_B.-A Discriptive Catalogue of Manuscripts In the Jaina Bhandar's At Pattan, Vol I, Baroda-1937 pp. 121 No. 176.

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saMDeragaccha kA itihAsa 195 vazyakavivaraNa ( AcArya hemacandra dvArA racita yogazAstra kA eka adhyAya ) kI pratilipi saMDeragacchIya gaNi Asacandra ke ziSya paMDita guNAkara ko dAna meM dene kA ullekha hai| parantu gaNi Asacandra saMDeragaccha ke kisa AcArya ke ziSya the, yaha jJAta nahIM hotA hai| saMDeragaccha kA ullekha karane vAlA yaha sarvaprathama sAhityaka sAkSya hai, isalie yaha mahattvapUrNa hai| triSaSTizalAkApuruSacaritra ke antargata mahAvIracaritra kI dAtA prazasti ( lekhana kAla vi. saM. 1324 I0 san 1267)' isa prazasti meM yazobhadrasUri kA mahAn prabhAvaka AcArya ke rUpa meM ullekha hai| yaha prazasti khaMDita hai; ataH isameM yazobhadrasUri ke bAda ke AcArya kA nAma (jo zAlisUri honA cAhie ) nahIM milatA, phira Age sumatisUri kA nAma AtA hai aura inheM dazavaikAlikaTIkA kA racayitA batAyA gayA hai| inake pazcAt zAntisUri aura phira IzvarasUri ke nAma Ate haiN| prazasti meM Age dAtA zrAvaka parivAra kI vistRta vaMzAvalI dI gayI hai| isI zrAvaka parivAra ke eka sadasya dvArA kalpasUtra evaM kAlakAcAryakathA kI pratilipi karAyI gyii| yadyapi inakI dAtAprazasti meM racanAkAla nahIM diyA gayA hai, phira bhI isa prazasti ko likhavAne vAlA zrAvaka ukta ( zrAvaka) parivAra kA hI eka sadasya hone se isakA racanAkAla vi0 saM0 ko caudahavIM zatAbdI kA madhya mAnA jA sakatA hai| isa prazasti meM yazobhadrasUri ke pazcAt zAlisUri, sumatisUri, zAMtisUri aura phira IzvarasUri kA nAma AtA hai aura anta meM usI zrAvaka parivAra kI vaMzAvalI dI gayI hai| isa prazasti se yaha siddha ho jAtA hai ki saMDeragaccha meM inhIM cAra paTTadhara AcAryoM ke nAmoM kI punarAvRtti hotI rhii| isa tathya kA ullekha karane vAlA yaha sarvaprathama sAhityaka pramANa hai| pariziSTaparva ke vi0 saM0 1479|ii. san 1422 meM pratilekhana kI dAtA prazasti isa prazasti ke anusAra saMDeragacchIya AcArya yazobhadrasUri ke saMtAnIya zAMtisUri ke ziSya mani vinayacandra ne zrI somakalaza ke upadeza se vi0 saM0 1479 jyeSTha sudi pratipadA maMgalavAra ko ukta grantha kI pratilipi taiyAra kii| vi. saM. 1479 meM AcArya zAMtisUri saMDeraMgaccha ke pramukha the, aisA isa prazasti se spaSTa hotA hai| 1. Muni Punya Vijaya-Catalogue of Palm-leaf Mss in the Shanti Natha Jain Bhandar, Cambay pp. 306-7. 2. 3. Muni Punya Vijaya-pUrvokta kramAMka 52, pR0 78. Catalogue of Sanskrit & Prakrit Manuscripts-Muni Punya Vijayajis Collection By A. P. Shah, Part II, No. 3790.

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zivaprasAda kalpasUtra ke vi0 saM0 1586 meM pratilekhana ko dAtA prazasti' isa prazasti meM saMDeragacchIya AcAryoM kI jo gurvAvalI milatI hai, vaha isa prakAra hai yazobhadrasUri zAlisUri sumatisUri zAlisUri harSasAgara munigaMgA ( vi. saM. 1586 ) isa prazasti se spaSTa hai ki zAlisUri ke praziSya evaM harSasAgara ke ziSya muni gaMgA ke paThanArtha eka zrAvaka dvArA kalpasUtra kI pratilipi taiyAra karAyI gyo| harSasAgara aura munigaMgA zAlisUra ke saMbhavataH paTTadhara nahIM the, ataH unakA nAma parivartita nahIM huaa| isa prazasti kI gurvAvalI meM bhI cAra nAmoM ke punarAvRtti kI jhalaka hai, parantu ina AcAryoM ke kinhI viziSTa kRtyoM yathA sAhitya racanA Adi kI koI carcA nahIM hai| bhojacaritra ke vi0 saM0 1650 meM pratilekhana kI dAtA prazasti' isa prazasti meM yazobhadrasUri ke pazcAt zAlisUri-sumatisUri-zAMtisUri kA ullekha karate hue zAMtisUri ke ziSya nayanakuJjara aura haMsarAja dvArA bhojacaritra kI pratilipi karane kA ullekha hai| Catalogue of Sanskrit & Praprit Manuscripts In Jesalmer Collection --- Compiled By Muni Shree Punya Vijayaji, No. 1398. 2. zrIsaMDeragacche zrIyazobhadrasUri saMtAne tatpaTTe zrIzAlisUriH, tatpaTTe zrIsumatisUriH tatpaTTe shriishaantisuuryH| tadanvaye zrIzAntisUrivijayarAjye vA0 zrInai(ya) kuMjaradvitIyaziSyamu0 haMsarAjaH (jena) zrIbhojacaritraM sampUrNa kRtam // Catalogue of Sanskrit & Prakrit Manuscripts-Muni Punyavijayjis Collection ---Ed by A. P. Shah Part-II No-4936.

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saMDeragaccha kA itihAsa SaTpaMcAsikAstavaka ke vi0 saM0 1650 meM pratilekhana ko dAtA prazasti' isa prazasti meM AcAryoM kI gurvAvalI na milakara upAdhyAya aura unake ziSyoM kI gurvAvalI milatI hai aura yahI kAraNa hai ki isameM paramparAgata nAma nahIM milate haiN| sandehazataka kI vi0 saM0 1750 meM taiyAra kI gayI pratilipi kI dAtA prazasti se bhI isI tathya ko puSTi hotI hai| isa prakAra yaha kahA jA sakatA hai ki saMDeragaccha meM gacchanAyaka AcAryoM ko hI paramparAgatanAma diye jAte the, zeSa muniyoM ke vahI nAma anta taka bane rahate the jo unheM dIkSA ke samaya diye jAte the| ___ saMDeragacchIya AcAryoM kI lambI paramparA meM sumatisUri ( caturtha ) ke ziSya zAMtisUri (caturtha ) ne vi. saM. 1550 meM sAgaradattarAsa aura inake ziSya IzvarasUri (paMcama) ne vi. saM. 1561 meM lalitAMgacarita; vi. saM. 1564 meM zrIpAlacaupAI tathA inake ziSya dharmasAgara ne vi. saM. 1587 meM ArAmanaMdanacaupAI kI racanA ko| inake sambandha meM yathAsthAna prakAza DAlA gayA hai| yahA~ ina racanAoM ke sambandha meM yahI kahanA abhISTa hai ki inakI prazasti meM bhI paramparAgata paTTadhara AcAryoM ke nAmollekha ke atirikta anya koI sUcanA nahIM milatI, jisase isa gaccha ke itihAsa para vizeSa prakAza DAlA jA sake / saMDeragacchoya AcAryoM dvArA pratiSThApita jina pratimAoM para utkIrNa lekhoM kA vivaraNa saMDeragaccha se sambandhita sabase prAcIna upalabdha abhilekha vi0 saM0 1030 / I0 san 982 kA hai jo Aja karer3A (prAcIna karaheTaka ) sthita pArzvanAtha jinAlaya meM pratiSThApita pArzvanAtha bhagavAn kI pratimA para utkIrNa hai / lekha isa prakAra hai (1) saMvat 1039 (va)rSe zrI saMDeraka gacche zrI yazobhadrasUri santAnIya zrI zyAmA..... (?) cAryA....... (2) ........."pra0 bha0 zrIyazobhadrasUribhiH zrIpArzvanAtha bibaM pratiSThitaM / / na // pUrva candreNa kAritaM........ saMDeragaccha ke Adima evaM mahAprabhAvaka AcArya yazobhadrasUri dvArA pratiSThApita evaM adyAvadhi ekamAtra upalabdha pratimApara utkIrNa yaha lekha saMDeragaccha kA ullekha karane vAlA prathama abhilekha hai| sAhityaka sAkSyoM ( paTTAvaliyoM ) ke AdhAra para yazobhadrasUri kA samaya vi. saM. 957/I0 san mU0 antaH-iti SaTpaJcAzikATIkA samAptA / / ___zrIbRhatzrIzrIsaMDeragacche upAdhyA[ya]zrIdharmaratnaziSyavA0 zrIsi(sa)hajasundaraupAdhyA[ya] zrIji[jayatilaka-paM0 zrIbhAvasundara upAdhyA[ya] zrIkSamAmUrtiupAdhyA[ya] zrIkSamAsundaravijayarAjye ga0 zrIsaMyamavallabha-vA0 zrIANandacandra-vA0 zrI nyA[jJAnasAgara mu. sAmalamu0 depA-jovanta-DaGgAsamastasAdhuyute upAdhyA[ya] zrIkSamAsundara-ziSyacelAnetAlikhitaM, sAMprataM rANAzrIudayasaGgharAjye uTAlAgrAme likhitam / zAha, pUrvokta, bhAga 3, kramAMGka 7261 / vahI, bhAga 1, kramAGka 3269. nAhara, pUranacanda-jaina lekha saMgraha, bhAga 2, lekhAGka 1948 2. 3.

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198 zivaprasAda 900 se vi. saM. 1039/I0 san 982 mAnA jAtA hai| isa prakAra spaSTa hai ki yazobhadrasUri' apane jIvana ke antima samaya taka pUrNarUpa se dhArmika kriyAkalApoM meM saMlagna rhe| vi. saM. 1110 se vi. saM. 1172 taka ke 4 meM abhilekha, jo saMDeragacchIya AcAryoM dvArA pratiSThApita jina pratimAoM para utkIrNa haiM, meM pratimApratiSThApaka AcArya kA koI ullekha nahIM milatA, inakA vivaraNa isa prakAra hai(i) vi. saM. 1123 sudi 8 somavAra parikara para utkIrNa lekha, isa parikara meM Aja pArzvanAtha kI pratimA pratiSThita hai, parantu isa lekha meM jJAta hotA hai, ki isameM pahale mahAvIra svAmI kI pratimA pratiSThita rhii| sthAna-jaina mandira, bIjoAnA (ii) vi. saM. 1110 ( tithivihIna )2 pArzvanAtha kI pratimA para utkIrNa lekha pratiSThAsthAna-cintAmaNi pArzvanAtha jinAlaya, rAdhanapura (ii) vi. saM. 1163 jyeSTha sudi 10 (iv) vi. saM. 1172 ( tithivihIna lekha )5 pratiSThAsthAna-jainamandira, sevAr3I sAMDerAva sthita jinAlaya ke gUr3ha maMDapa meM eka AcArya aura unake ziSya kI pratimAsthApita hai| isa para vi. saM. 1197 kA eka lekha bhI utkIrNa jisase jJAta hotA hai ki yaha pratimA saMDeragacchIya paM0 jinacandra ke guru devanAga kI hai| devanAga sanDeragacchIya kisa AcArya ke ziSya the? yaha jJAta nahIM hai| jaisA ki hama pahale dekha cuke haiM isa gaccha meM AcArya yazobhadrasUri ke santAnIya ( ziSya ) ke rUpa meM sarvaprathama zAlisUri, unake pazcAt sumatisUri unake bAda zAMtisUri aura zAMtisUri ke bAda IzvarasUri kramazaH paTTadhara hote haiM, aisI paramparA rahI hai, parantu ina paramparAgata nAmoM ke 1. yazobhadrasUri ke sambandha meM vistRta vivaraNa ke lie draSTavya-vIravaMzAvalI (vividhagacchIya paTTAvalI saMgraha-[saMpA0 muni jinavijaya] meM prakAzita); aitihAsika rAsa saMgraha, bhAga 2; jaina paramparAno itihAsa, bhAga 1, (tripuTI mahArAja) Adi / 2. vijayadharmasUri-sampA0-prAcIna lekha saMgraha, lekhAGka 1 3. munivizAlavijaya-sampA0-rAdhanapura pratimA lekha saMgraha, lekhAGka 3 jainasatyaprakAza varSa-2, pR0 543, kramAGka 41 manijinavijaya, saMpA. prAcIna jaina lekha saMgraha, bhAga 2, lekhAGka 223 6. munivizAlavijaya-sAMDerAva, pR0 15

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saMDeragaccha kA itihAsa 199 ullekha vAlA sarvaprathama abhilekhIya sAkSya vi. saM. 1181 kA hai, jo nADola ke eka jaina mandira meM mUlanAyaka ke parikara ke nIce utkIrNa hai / isameM yazobhadrasUri ke saMtAnIya zAlibhadrasUri (prathama) kA pratimA pratiSThApaka ke rUpa meM rUpa meM ullekha hai| isake bAda vi. saM. 1210 paMcatIrthI ke lekha jo jaina mandira, sammedazikhara meM Aja pratiSThita hai, pratiSThApaka AcArya kA ullekha nahIM miltaa| vi. saM. 1215 ke eka lekha meM punaH zAlibhadrasUri kA ullekha AtA hai| ataH vi. saM. 1210 ke ukta paMcatIrthI pratimA ke pratiSThApaka zAlisUri (prathama) hI rahe hogeM aisA mAnA jA sakatA hai| vi. saM. 1218, 1221, 1233 aura 1236 ke lekhoM meM yadyapi pratiSThApaka AcArya kA ullekha nahIM hai, tathApi unakA vivaraNa isa prakAra hai vi. saM. 1218 zrAvaNa sudi 14 ravivAra tAmrapatra para utkIrNa lekha yaha tAmrapatra pahale jaina mandira 'nADola' meM thA, parantu aba rAyala eziyATika sosAyaTI, landana meM surakSita hai| vi. saM. 1221 mAgha vadi zukravAra sabhA maMDapa meM utkIrNa lekha pratiSThA sthAna-mahAvIra jinAlaya, sAMDerAva vi. saM. 1233 jyeSTha vadi 7 guruvAra bhagavAna zAntinAtha kI pratimA para utkIrNa lekha pratiSThAsthAna-jaina mandira, ajArI vi. saM. 1236 jyeSTha sudi 13 zanivAra vi. saM. 1237, 1251 evaM 1252 ke pratimA lekhoM meM pratiSThApaka AcArya ke rUpa meM yazobhadrasUri ke santAnIya evaM zAlisUri ke paTTadhara sumatisUri (prathama) kA nAma AtA hai| inakA vivaraNa isa prakAra hai vi. saM. 1237 phAlgunasudi 12 maMgalavAra parikara ke nIce kA lekha 1. vijayadharmasUri, saMgrAhaka evaM sampAdaka-prAcIna lekha saMgraha, lekhAGka 5 2. nAhara, pUranacanda, jaina lekha saMgraha, bhAga 2, lekhAGka1687; 3. amIna, je0 pI0-khaMbhAtanuM jaina mUrti vidhAna, pR0 32, lekhAGka 2; 4. nAhara, pUrvokta, bhAga 1, lekhAGka 839 manivizAlavijaya-sAMDerAva 10 16 manijinavijaya-prAcIna jaina lekha saMgraha, bhAga 2, lekhAGka 349 6. muni jayantavijaya-arbudAcala pradakSiNA jaina lekha saMdoha (AbU bhAga 5) lekhAGka 41 7. zAha, ambAlAla pI0- "jaina tIrtha sarva saMgraha" pR0 213 8. vijayadharmasUri-pUrvokta, lekhAGka 23

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200 zivaprasAda pratiSThApaka AcArya-sumatisUri; pratiSThAsthala-bar3A jaina mandira, nADola vi. saM. 1251 jyeSTha sudi 9 zukravAra' AdinAtha kI parikara yukta pratimA para utkIrNa lekha pratiSThA sthAna-jaina mandira, boyA, mAravAr3a vi. saM. 1252 mAgha vadi 5 ravivAra zAntinAtha aura kunthunAtha kI pratimAoM para utkIrNa lekha vartamAna pratiSThA sthAna-somaciMtAmaNi pArzvanAtha jinAlaya, khaMbhAta jaisalamera grantha bhaNDAra' meM bodhakAcArya ke ziSya sumatisUri dvArA vi. saM. 1220 meM racita dazavaikAlika TIkA upalabdha hai| bodhakAcArya aura unake ziSya sumatisUri kisa gaccha ke the, yaha jJAta nahIM hotA hai| jaisA ki pahale dekha cuke haiM, sanDeragacchIya zAlisUri (prathama) dvArA pratiSThApita jina pratimAoM para vi. saM. 1181 se vi. saM. 1215 taka ke lekha utkIrNa haiN| inake ziSya sumatisUri (prathama ) dvArA pratiSThApita pratimAoM para vi. saM. 1236 se 1252 taka ke lekha utkIrNa haiN| isa prakAra spaSTa hai ki vi. saM. 1215 ke pazcAt hI sumatisUri apane guru ke paTTa para AsIna hue| aisI sthiti meM vi. saM. 1220 meM dazavakAlikaTIkA ke racanAkAra sumatisUri ko saMDeragacchIya sumatisUri se abhinna mAnane meM koI bAdhA nahIM pratIta hotI hai| yazobhadrasUri ke tRtIya saMtAnIya evaM zAntisUri (prathama) dvArA pratiSThApita pratimAoM para vi. saM. 1245 se vi. saM. 1298 taka ke lekha utkIrNa haiN| nADola ke cAhamAna nareza kA mantrI aura mahAmAtya vastupAla kA ananya mitra yazovIra inhIM zAntisUri kA ziSya thaa| yazovIra ne AbU sthita vimalavasahI meM jo devakulikAyeM nirmita karAyIM, unameM pratimA pratiSThApana kA kArya zAntisUri ne hI sampanna kiyA thaa| isI kAlAvadhi vi. saM. 1245-1298 ke madhya vi. saM. 1266 evaM vi. saM. 1269 meM pratiSThApita kucha pratimAyeM jo saMDeragaccha se sambandhita haiM, meM pratimA 1. vijayadharmasUri-pUrvokta, lekhAGka 26 2. amIna, je0 pI0-pUrvokta, pR0 32-33 3. Catalouge of Sanskrit & Prakrit Mss., Jesalmer Collection P-30-31 noTa:-pUnA aura khaMbhAta ke grantha bhaNDAroM meM bhI dazavaikAlikaTokA kI pratiyAM vidyamAna haiN| jinaratnakoza pR0 170 draSTavya-Discriptive Catalouge of the Govt. Collection of Mss. Vol. XVIII, Jaina Literature & Philosophy, Part III No-716: Catalouge of Palm-Leaf Mss in the Shanti Nath Jain Bhandar, Cambay, Part II, P-305; jinaratnakoza pR0 170;

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saMDeragaccha kA itihAsa 201 pratiSThApaka AcArya kA ullekha nahIM milatA, tathApi aisA anumAna kiyA jA sakatA hai ki ukta pratimAyeM bhI zAntisuri ne hI pratiSThApita kI hogii| zAntisUri (prathama) dvArA pratiSThApita pratimAlekhoM kA vivaraNa isa prakAra haizAMtisUri ( prathama ) dvArA pratiSThApita pratimAlekhoM kA vivaraNa vi. saM. 1245 ( tithi vihIna lekha )' maMtrI yazovora dvArA neminAtha kI pratimA ko devakulikA meM sthApita karane kA isa lekha meM vivaraNa diyA gayA hai| pratiSThA sthAna-deharI saMkhyA 45, vimalavasahI ( AbU ) vi. saM. 1269 mAgha 3 zanivAra pratiSThA sthAna-jaina mandira, ajArI bhagavAn candraprabha kI pratimA para utkIrNa lekha vi. saM. 1274 vaizAkhasudi 33 pratiSThA sthAna-jaina mandira, DabhoI vi. saM. 1291 ( tithi vihIna lekha )4 maMtrI yazovIra dvArA padmaprabha kI pratimA ko devakulikA meM sthApita karAne kA vivaraNa pratiSThA sthAna-lUNavasahI-AbU ( deharI saMkhyA 41 ) deharo saMkhyA 40 para bhI vahI lekha hai, parantu isameM sumatinAtha kI pratimA ko devakulikA meM sthApita karAne kA ullekha hai / vi. saM. 1297 vaizAkha sudi 35 zAntisUri ke parikara vAlI pratimA para utkIrNa lekha pratiSThA sthAna-jaina mandira-ajArI vi. saM. 1298 tithi vihIna lekha mallinAtha jinAlaya, khaMbhAta meM mantrI yazovIra ke putra devadhara, usakI patnI devazrI aura unake putroM dvArA nandIzvaradvIpa kI sthApanA kA ullekha hai| vartamAna meM yaha cintAmaNipArzvanAtha jinAlaya ke garbhagRha ke bagala meM dIvAla meM sthApita hai| 1. muni jinavijaya-pUrvokta, bhAga 2, lekhAGka 213 muni kalyANavijaya-prabandha pArijAta pR0 362, lekhAGka 121 2. muni jayantavijaya-AbU, bhAga 2, lekhAGka 40 3. muni buddhisAgara-jaina dhAtu pratimA lekha saMgraha, bhAga 1, lekhAGka 56 4. muni kalyANavijaya-pUrvokta, lekhAGka 40-41 (lUNavasahI ke lekha) 5. muni jayantavijaya, AbU bhAga 5 lekhAGka 423 6. amIna, je0 pI0-pUrvokta, pR0 14 evaM 33 26

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202 zivaprasAda do pratimA lekha, jinameM pratiSThApaka AcArya kA ullekha nahIM haivi. saM. 1266 kArtika vadi 2 budhavAra' stambha para utkIrNa lekha pratiSThA sthAna-vIra jinAlaya, sAMDerAva vi. saM. 1269 phAguNa sudi 4 guruvAra stambha para utkIrNa lekha pratiSThA sthAna--jaina mandira, sAMDerAva zAntisUri (prathama) ke paTTadhara IzvarasUri (dvitIya) hue| inake dvArA pratiSThita vi. saM. 1307 evaM 1317 ke do lekha mile haiM jo isa prakAra haiM vi. saM. 1307 vaizAkha sudi 5 guruvAra zAntinAtha kI pratimA para utkIrNa lekha pratiSThA sthAna-cintAmaNi pArzvanAtha jinAlaya, khaMbhAta vi. saM. 1317 jyeSTha vadi 11 budhavAra saMbhavanAtha kI pratimA ko devakulikA sahita pratiSThita karAne kA ullekha, pratiSThA sthAna-bAvanajinAlaya kI deharI, udayapura saMDeragacchIya gurvAvalI kA sAmAnya rUpa se yahI krama prApta hotA hai, parantu zAntisUri aura zAlisUri dvArA pratiSThita kucha jinapratimAyeM jo vartamAna meM stambhatIrtha sthita mallinAtha jinAlaya meM surakSita haiM, unapara utkIrNa lekhoM se vicitra tathya prApta hote haiN| jaisA ki hama Upara dekha cuke haiM, zAlisUri kA ullekha karane vAlA sarvaprathama abhilekha vi. saM. 1181 aura antima abhilekha vi. saM. 1215 kA hai| isake bAda sumatisUri dvArA pratiSThita vi. saM. 1237 se vi. saM. 1252 taka ke lekha vidyamAna haiN| isake Age zAntisuri dvArA pratiSThita pratimAoM ke lekha bhI vi. saM 1245 se vi. saM. 1298 taka ke haiN| yaha svAbhAvika krama hai, parantu vi. saM. 1215 meM zAntisUri' (prathama) zAlisUri ke sAtha evaM vi. saM. 1252 meM zAlisUri' sumatisUri (prathama) ke sAtha pratiSThAkArya sampanna karA rahe hai, yaha vicAraNIya hai| IzvarasUri (dvitIya) ke paTTadhara zAlibhadrasUri (dvitIya) he| inake dvArA pratiSThApita 3 pratimAlekha Aja upalabdha haiM / unakA vivaraNa isa prakAra hai 1. muni vizAlavijaya, sAMDerAva, pR0 18-19 2. vahI, pR0 21 3. amIna-pUrvokta pR0 12 aura 33 4. nAhara, pUrvokta bhAga 2 lekhAGka 1951 5. amIna, je0 pI0, pUrvokta lekhAGka 3 6. vahI, lekhAGka 5

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vi. saM. 1331 vaizAkha sudi 9 somavAra ' karpAdayakSa kI pratimA para utkIrNa lekha pratiSThA sthAna - jainamandira, bayAnA vi. saM. 1337 caitra sudi 11 zukravAra zAntinAtha pratimA kA lekha pratiSThA sthAna - cintAmaNi jinAlaya bIkAnera saMDeragaccha kA itihAsa vi. saM. 1145 zrAvaNa vadi 133 zAntinAtha pratimA kA lekha pratiSThA sthAna - cintAmaNipArzvanAtha jinAlaya, khaMbhAta zAlisUri [dvitIya] ke paTTadhara sumatisUri [dvitIya] hue inake dvArA pratiSThApita jo jina (torthaMkara) pratimAyeM prApta huI haiM, una para vi. saM. 1338 se vi. saM. 1389 taka ke lekha utkIrNa hai / inakA vivaraNa isa prakAra hai 1. vi. saM. 1338 phAlguna sudi 10 guruvAra 4 tIrthaGkara pratimA para utkIrNa lekha prApti sthAna - jaina mandira, ratnapura, mAravAr3a 2. vi. saM. 1342 jyeSTha sudi 9 guruvAra padmaprabha kI pratimA para utkIrNa lekha prApti sthAna - RSabhanAtha jinAlaya, hAthIpola, udayapura 3. vi. saM. 1350 jyeSTha vadi 5 5. ajitanAtha kI pratimA para utkIrNa lekha prApti sthAna - jaina mandira, IDara 4. vi. saM. 1357 jyeSTha vadi 5 pArzvanAtha kI pratimA para utkIrNa lekha " prApti sthAna - cintAmaNi jinAlaya, bIkAnera vi. saM. 1371 vaizAkha sudi 9 somavAra pAzvanAtha pratimA para utkIrNa lekha prApti sthAna - cintAmaNi jinAlaya, bIkAnera 1. muni jinavijaya, pUrvokta, bhAga 2, lekhAGka 554 2. 3. 4. 5. 6. 7. 8. nAhaTA, agaracanda - bIkAnera jaina lekha saMgraha, lekhAGka 188 amIna, pUrvokta - pR0 12 evaM 33 nAhara, pUranacanda, pUrvokta, bhAga 2, lekhAGka 1708 vahI, bhAga 2, lekhAGka 1892 vahI, bhAga 1, lekhAGka 519 buddhisAgarasUri-pUrvokta, bhAga 1, lekhAGka 1409 nAhaTA, agaracanda - pUrvokta, lekhAGka 250 203

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204 zivaprasAda 6. vi. saM. 1379 jyeSTha vadi 7' prapti sthAna-zvetAmbara jaina mandira, rAmaghATa, vArANasI 7. vi. saM. 1388 vaizAkha sudi 5 bhagavAn pArzvanAtha kI pANANa pratimA para utkIrNa lekha prApti sthAna-cintAmaNi jinAlaya, bIkAnera 8. vi. saM. 1389 jyeSTha sudi 8 bhagavAn pArzvanAtha kI pratimA para utkIrNa lekha prApti sthAna-cintAmaNi jinAlaya, bIkAnera isa prakAra spaSTa hai ki sumatisUri (dvitIya ) dIrghajIvI evaM pratibhAzIlI jaina AcArya the| saMDeragaccha se sambandhita vi. saM. 13711 evaM 13925 ke pratimA lekhoM meM pratiSThApaka AcArya kA nAma zrIsUri diyA gayA hai| zrIsUri kauna the? kyA ye sumatisUri (dvitIya) se bhinna koI anya AcArya haiM yA sthAnAbhAva se sUtradhAra ne sumatisUri na likhakara zrIsUri nAma utkIrNa kara diyA ? yaha vicAraNIya hai| sumatisUri (dvitIya) ke pazcAta unake paTTadhara zAntisUri (dvitIya) saMDeragaccha ke nAyaka bane / inake dvArA pratiSThApita koI bhI pratimA Aja upalabdha nahIM hai| jaisA ki hama pIche dekha cuke haiM, inake guru sumatisUri (dvitIya) kI antima jJAta tithi vi. saM. 1389 hai, ataH ye ukta tithi ke pazcAta hI apane guru ke paTTadhara hue hogeN| isI prakAra inake ziSya IzvarasUri (tRtIya) dvArA pratiSThApita sarvaprathama abhilekha vi. saM. 1447 kA hai, ataH inakA gaccha nAyakatva kA kAla vi. saM. 1389 se vi. saM. 1417 ke madhya mAna sakate haiN| inake paTTadhara IzvarasUri (tRtIya) dvArA pratiSThApita do pratimAoM kA lekha Aja upalabdha haiM, jinakA vivaraNa isa prakAra vi. saM. 1417 jyeSTha sudi 9 zukravAra vAsupUjya kI pratimA para utkIrNa lekha prApti-sthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1425 mAgha vadi 7 somavAra AdinAtha paMcatIrthI kA lekha prApti sthAna-zAMtinAtha jinAlaya, namaka maMDI, AgarA 1. nAhara, pUrvokta, bhAga 1, lekhAGka 415 2. nAhaTA, pUrvokta, lekhAGka 322 3. vahI, lekhAGka 333 4. muni buddhisAgara, pUrvokta, bhAga 2, lekhAGka 1099 5. nAhaTA, pUrvokta, lekhAGka 1331 6. vahI, lekhAGka 437 7. nAhara, pUrvokta, bhAga 2, lekhAGka 1488

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saMDeragaccha kA itihAsa 205 IzvarasUri (tRtIya) ke paTTadhara zAlisUri (tRtIya) hue| inake dvArA pratiSThApita 2 pratimA lekha Aja upalabdha haiM, jinakAvivaraNa isa prakAra hai vi. saM. 1422 mAgha vadi 12 maMgalavAra' vAsupUjya paMcatIrthI kA lekha, prApti sthAna-vimalanAtha jinAlaya, kocaroM kA cauka, bIkAnera vi. sa. 1446 ASAr3ha vadi 1 pArzvanAtha kI dhAtu pratimA kA lekha prApti sthAna-RSabhanAtha jinAlaya kI bhANDAgArastha pratimA, nAhaToM kI gavAr3a, bIkAnera zAlisUri (tRtIya) ke paTTadhara sumatisUri (tRtIya) hue| inake dvArA pratiSThApita vi. saM. 1442 se vi. saM. 1469 taka ke jo pratimA lekha Aja upalabdha haiM, unakA vivaraNa isa prakAra hai vi. sa. 1442 vaizAkha sudi 3 somavAra prApti sthAna-anupUrti lekha, AbU vi. sa. 14434 prApti sthAna-jaina mandira, rAjanagara vi. sa. 14595 prApti sthAna-ajitanAtha derAsara, zekha no pADo, ahamadAbAda vi. sa. 1461 vaizAkha sudi zAntinAtha kI pratimA para utkIrNa lekha prApti sthAna-candraprabha jinAlaya, jaisalamera vi. sa. 1462 vaizAkha sudi 5 zukravAra AdinAtha kI pratimA para utkIrNa lekha prApti sthAna-cintAmaNi jinAlaya, bIkAnera 1. nAhaTA, pUrvokta, lekhAGka 1574 2. vahI, lekhAGka 1479 3. muni jayantavijaya, AbU, bhAga 2, lekhAGka 600 4. jainasatyaprakAza, varSa 9, pR0 382, lekhAGka 20 5. muni buddhisAgara-pUrvokta, bhAga 1, lekhAGka 1041 6. nAhara, pUrvokta, bhAga 3, lekhAGka 2284 7. nAhaTA, pUrvokta, lekhAGka 604 .

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zivaprasAda vi. saM. 1465 tithivihIna mUrtilekha' prAptisthAna-cintAmaNi jinAlaya, bIkAnera vi.saM. 1469 mAgha sudi 6 ravivAra' vAsupUjya kI pratimA para utkIrNa lekha prAptisthAna-dharmanAtha jinAlaya, mer3atA sumatisUri [ tRtIya ] ke paTTadhara zAMtisUri [ tRtIya ] hue| sanDeragaccha ke vi. saM. 1472 se 1513 taka ke pratimA abhilekhoM meM pratiSThApaka AcArya ke rUpa meM inakA ullekha milatA hai; jisakA vivaraNa isa prakAra hai vi. saM. 1472 phAlguna sudi 9 zukravAra bhagavAn padmaprabha kI pratimA para utkIrNa lekha prAptisthAna-navadhera kA maMdira, celapurI, dillI vi. saM. 1475 jyeSTha sudi 9 zukravAra bhagavAn zAntinAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1476 mArgasira sudi 35 bhagavAn zAntinAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1483 phAguNa vadi 11 padyaprabha kI pratimA para utkIrNa lekha prAptisthAna-jaina maMdira, cailapurI-dillI evaM vIrajinAlaya bIkAnera vi. saM. 1483 phAguNa vadi 11 ko inake dvArA pratiSThApitakula 4 jina pratimAyeM vartamAna meM upalabdha huI haiN| inameM se zreyAMsanAtha aura padmaprabha kI pratimAyeM Aja cintAmaNi jinAlaya bIkAnera meM saMrakSita haiN|" 1. nAhaTA, pUrvokta, kramAGka 625 2. nAhara, pUrvokta, bhAga 1, lekhAGka 758 3. vahI, lekhAGka 664 4. nAhaTA, pUrvokta, lekhAGka 577 5. vahI, lekhAGka 682 6. nAhara, pUrvokta, lekhAGka 468 nAhaTA, pUrvokta, lekhAGka 1336 7. nAhaTA, pUrvokta, lekhAGka 725 aura 726

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207 saMDeragaccha kA itihAsa vi. saM. 1486 mAgha sudi 11 zanivAra' munisuvrata svAmI kI pratimA para utkIrNa lekha prAptisthAna-sambhavanAtha jinAlaya, ajamera vi. saM. 1492 mAgha vadi 5 guruvAra vAsupUjya pratimA kA lekha / prAptisthAna-candraprabha jinAlaya, jaisalamera vi. saM. 1492 vaizAkha sudi 53 prAptisthAna-grAma kA jinAlaya, cA~davAr3a, nAsika vi. saM. 1493 vaizAkha sudi 54 zAntinAtha kI pratimA para utkIrNa lekha prAptisthAna--pArzvanAtha jinAlaya, karer3A vi. saM. 1493 tithi vihIna prAptisthAna-jainamaMdira, rANakapura vi. saM. 1494 mAgha sudi 11 guruvAra zreyAMsanAtha kI pratimA para utkIrNa lekha prAptisthAna-supArzvanAtha kA paMcAyatI bar3A maMdira, jayapura vi. saM. 1494 mAgha sudi 11 guruvAra saMbhavanAtha paMcatIrthI kA utkIrNa lekha prAptisthAna-mahAvIra jinAlaya, vaidoM kA cauka, bIkAnera vi. saM. 1499 phAguNa vadi 2' zAntinAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1501 mAgha sudi 10 somavAra' naminAtha kI pratimA para utkIrNa lekha prAptisthAna-supArzvanAtha kA paMcAyatI bar3A maMdira, jayapura 1. nAhara, pUrvokta, bhAga 1, lekhAGka 549 2. vahI, bhAga 3, lekhAGka 2308 3. muni kAntisAgara-jaina dhAtu pratimA lekha, lekhAGka 81 4. nAhara, pUrvokta, bhAga 2, lekhAGka 1933 5. jainasatyaprakAza, varSa 18, pR0 89-93 6. nAhara, pUrvokta, bhAga 2, lekhAGka 1142 7. nAhaTA, pUrvokta, lekhAGka 1339 8. nAhara, pUrvokta, bhAga 2, lekhAGka 1859 tathA nAhaTA, pUrvokta, lekhAGka 813 9. nAhara, pUrvokta, bhAga 2, lekhAGka 1142

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2088 zivaprasAda vi. saM. 1501 jyeSTha sudi 10' dhAtu pratimA para utkIrNa lekha prAptisthAna-jaina maMdira, lIMca vi. saM. 1503 jyeSTha sudi 11 zukravAra naminAtha pratimA para utkIrNa lekha prAptisthAna-anupUrti lekha-AbU vi. saM. 1503 tithi vihIna prAptisthAna-cintAmaNi pArzvanAtha jinAlaya, khaMbhAta vi. saM. 1505 vaizAkha sudi 6 somavAra bhagavAn zAntinAtha kI dhAtu pratimA para utkIrNa lekha prAptisthAna-zItalanAtha jinAlaya, udayapura vi. saM0 1505 mAgha sudi 155 prAptisthAna-jaina maMdira mAlapurA vi. saM. 1506....."11 ravivAra' prAptisthAna-gaur3I pArzvanAtha jinAlaya, pAyadhunI, bambaI vi. saM. 1506 mAgha vadi 57 suvidhanAtha ko dhAtu pratimA para utkIrNa lekha prAptisthAna-seTha ke bAga meM sthita jinAlaya, udayapura vi. saM. 1506 phAlguna sudi 9 zukravAra' bhagavAn kunthunAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1506 phAlguna sudi 9' bhagavAn saMbhavanAtha kI dhAtu pratimA para utkIrNa lekha prAptisthAna-bhANDAgArastha jina pratimA, mahAvIra jinAlaya, vaidoM kA cauka, bIkAnera 1. vijayadharmasUri-prAcIna lekha saMgraha, lekhAGka 189 2. muni jayantavijaya, AbU, bhAga 2, lekhAGka 635 3. muni buddhisAgara-jaina dhAtu pratimA lekha saMgraha, bhAga 2, lekhAGka 550 4. vijayadharmasUri, pUrvokta, lekhAGka 221 evaM nAhara, pUrvokta, lekhAGka 1081 5. jainasatyaprakAza, varSa 11, pR0 375-83 6. muni kAntisAgara, pUrvokta, lekhAGka 103 7. vijayadharmasUri, pUrvokta lekhAGka 220 8. nAhaTA, pUrvokta lekhAGka 907 9. vahI, lekhAGka 1318

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209 saMDeragaccha kA itihAsa vi. saM. 1506 ( tithi vihIna lekha )' prAptisthAna-gaur3I pArzvanAtha derAsara, mumbaI vi. saM. 1506 (tithi vihIna lekha ) prAptisthAna-munisuvratajinAlaya, bharuca vi. saM. 1506, 11 ravivAra / prAptisthAna-gaur3I pArzvanAtha jinAlaya, pApadhunI, mumbaI vi. saM 1507 jyeSTha sudi 9 ravivAra bhagavAn zAMtinAtha kI dhAtu pratimA para utkIrNa lekha prAptisthAna-zItala nAtha jinAlaya, riNI-tArAnagara vi. saM. 1507 mAgha sUdi 55 zAntinAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jI kA maMdira, bIkAnera vi. saM. 1508 vaizAkha vadi 4 zanivAra naminAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jI kA maMdira, bIkAnera vi. saM. 1508 vaizAkha vadi 4 zanivAra zItalanAtha kI pratimA para utkIrNa lekha prAptisthAna-candraprabha jinAlaya; cUr3I vAlI galI, lakhanaU vi. saM. 1508 vaizAkha sudi 30 supArzvanAtha kI dhAtu pratimA para utkIrNa lekha prAptisthAna-caumukha jI derAsara, ahamadAbAda vi.saM. 1508 (tithi vihIna lekha ) pratimA para utkIrNa lekha prAptisthAna-zAMtinAtha jinAlaya, khaMbhAta 1. janasatyaprakAza, varSa 9, pR0 594-600 2. muni buddhisAgara-pUrvokta, bhAga 2, lekhAGka 353 3. muni kAntisAgara-pUrvokta, lekhAGka 103 4. nAhaTA, pUrvokta, lekhAGka 2450 5. vahI, lekhAGka 918 6. vahI, lekhAGka 924 7. nAhara, pUrvokta, bhAga 2, lekhAGka 1548 8. muni buddhisAgara, pUrvokta, bhAga 2, lekhAGka 143 9. vahI, bhAga 2, lekhAGka 751

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210 zivaprasAda vi. saM. 1509 mAgha sudi 10' vAsupUjya kI dhAtu pratimA para utkIrNa lekha prAptisthAna-bhANDAgArastha dhAtu pratimA, vIra jinAlaya, vaidoM kA cauka bIkAnera vi. saM. 1510 phAguNa vadi 82 sumatinAtha kI dhAtu paMcatIrthI para utkIrNa lekha prAptisthAna-zAmalA pArzvanAtha jinAlaya, rAdhanapura vi. saM. 1510 jyeSTha sudi 13 zukravAra prAptisthAna-jaina maMdira, rANakapura vi. saM. 1511 mArgasudi 2 guruvAra zItalanAtha pratimA para utkIrNa lekha prAptisthAna-supArzvanAtha jinAlaya, jaisalamera vi. saM. 1513 mAgha vadi 9 guruvAra saMbhavanAtha kI pratimA para utkIrNa lekha prAptisthAna-cintAmaNi jI kA jinAlaya bIkAnera jaisA ki hama pahale dekha cuke haiM pariziSTaparva kI vi. saM. 1479 kI pratilipi kI dAtA prazasti meM bhI zAMtisUri ( tRtIya ) kA ullekha hai| zAMtisUri (tRtIya) ke paTTadhara IzvarasUri ( caturtha ) hue, jinake dvArA vi. saM. 1513 se vi. sa. 1519 taka kI pratiSThApita pratimAyeM upalabdha haiM / inakA vivaraNa isa prakAra hai vi. saM. 1513 jyeSTha vadi 116 kunthunAtha paMcatIrthI para utkIrNa lekha prAptisthAna-candraprabha jinAlaya, raMgapura ( baMgAla ) vi. saM. 1515 mAha ( mAgha ) vadi 9 zukravAra neminAtha kI pratimA para utkIrNa lekha prAptisthAna-AdinAtha jinAlaya, dilavAr3A ( AbU ) vi. saM. 1517 ( tithi vihIna lekha ) prAptisthAna-munisuvrata jinAlaya, khaMbhAta 1. nAhaTA, pUrvokta, lekhAGka 1361 2. muni vizAlavijaya, sampA0 rAdhanapurapratimAlekhasaMgraha, lekhAGka 164 jainasatyaprakAza-varSa 18, 1089-93 4. nAhara, pUrvokta, bhAga 3, lekhAGka 2184 5. nAhaTA, pUrvokta lekhAGka 976 / 6. nAhara pUranacanda, pUrvokta, bhAga 2, lekhAGka 1025 7. vahI, bhAga 2, lekhAGka 1991 8. muMni buddhisAgara-pUrvokta, bhAga 2, lekhAGka 850

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saMDeragaccha kA itihAsa 211 vi. saM. 1519 ( tithi vihIna lekha )' prAptisthAna-cintAmaNi pArzvanAtha jinAlaya, khaMbhAta IzvarasUri (caturtha) ke paTTadhara zAlisUri (caturtha) hue, jinake dvArA vi. saM. 1519 se vi. saM. 1545 taka pratiSThApita jinapratimAoM ke lekhoM kA vivaraNa isa prakAra hai vi. saM. 1516 (tithi vihIna pratimA lekha)2 sImaMdhara svAmI kA pratimA para utkIrNa lekha prApti sthAna-jaina mandira, khArabAr3A, khaMbhAta vi. saM. 1519 jyeSTha sudi 13 somavAra pratiSThA sthAna-jainamandira, pAyadhunI, mumbaI vi. saM. 1519 (tithi vihIna pratimA lekha) pratiSThA sthAna-jainamandira, gulAbavAr3I, mumvaI vi. saM. 1520 jyeSTha sudi 9 zukravAra zItalanAtha kI pratimA para utkIrNa lekha pratimA sthAna-tapAgaccha upAzraya, dilavAr3A vi. saM. 1521 mAha (mAgha) sudi 7 zukravAra dharmanAtha kI dhAtu pratimA para utkIrNa lekha pratiSThA sthAna-gaur3I jI kA mandira, udayapura vi. saM. 1521 (tithi vihIna pratimA lekha) pratiSThA sthAna-dAdApArzvanAtha jinAlaya, narasiMhajInI pola, bar3odarA vi. saM. 1526 jyeSTha sudi 130 AdinAtha pratimA para utkIrNa lekha pratiSThA sthAna-cintAmaNi jinAlaya, bIkAnera vi. saM. 1528 (tithi vihIna lekha) prAptisthAna-bhagna jainamaMdira (rAjanagara) 1. muni buddhisAgara, pUrvokta, bhAga 2, lekhAGka 540 2. vahI, bhAga 2, lekhAGka 1062 / 3 muni kAntisAgara - pUrvokta, lekhAGka 169 4. jainasatyaprakAza-varSa 5, pR0 160-65 5. nAhara, pUrvokta, bhAga 2, kramAGka 2002 6. vijayadharmasUri, saMpA0 prAcIna lekha saMgraha, lekhAGka 354 7. buddhisAgara-pUrvokta, bhAga 2, lekhAGka 134 8. nAhaTA-pUrvokta, lekhAGka 1046 9. jainasatyaprakAza, varSa 9, pR0 379, lekhAGka 33

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212 zivaprasAda vi. saM. 1532 caitra sudi 3 guruvAra' prAptisthAna-navakhaMDA pArzvanAtha jinAlaya, pAlI vi. sa. 1532 vaizAkha vadi somavAra' dharmanAtha kI pratimA kA lekha pratiSThA sthAna-cintAmaNi jinAlaya, bIkAnera vi. sa. 1535 mAha (mAgha) sudi 33 supArzvanAtha pratimA kA lekha pratiSThA sthAna-cintAmaNi jinAlapa, bIkAnera vi. sa. 1536 mAha (mAgha) sudi 94 AdinAtha kI dhAtu pratimA kA lekha pratiSThA sthAna-RSabhadeva jinAlaya ke antargata pArzvanAtha kA maMdira, nAhaToM kI gavAr3a, bIkAnera vi. sa. 1536 mArgasira sudi 10 budhavAra zItalanAtha kI pratimA para utkIrNa lekha pratiSThA sthAna-zItalanAtha jinAlaya, udayapura vi. sa. 1536 jyeSTha sudi 5 ravivAra' naminAtha kI pratimA para utkIrNa lekha pratiSThA sthAna-bhagavAn AdinAtha kA nUtana jinAlaya, jayapura vi. sa. 1545 jyeSTha zudi 12 guruvAra AdinAtha kI dhAtu pratimA para utkIrNa lekha pratiSThA sthAna-gauDIjI kA maMdira, udayapura zAlisUri (caturtha) ke paTTadhara sumatisUri (caturtha) hue, jinake dvArA vi. saM. 1545 se 1559 taka pratiSThApita jina pratimAyeM; inake ziSya evaM paTTadhara zAMtisUri (caturtha) dvArA vi. saM. 1552 se vi. saM. 1572 taka kI jina pratimAyeM aura zAMtisUri (caturtha) ke ziSya IzvarasUri (paMcama) dvArA pratiSThApita vi. saM. 1560 se 1597 taka kI jina pratimAyeM upalabdha haiM, arthAt vikrama samvat kI solahavIM zatI ke chaThe dazaka meM sumatisUri (caturtha), zAMtisUri (caturtha) aura IzvarasUri (paMcama) ye tInoM AcArya vidyamAna the / isase pratIta hotA hai ki ye tInoM AcArya zAlisUri (caturtha) ke ziSya 1. muni jinavijaya, pUrvokta, bhAga 2, lekhAGka 388 2. nAhaTA, pUrvokta, lekhAGka 1076 3. vahI, lekhAGka 1093 / / 4. vahI, lekhAGka 1516 5. nAhara, pUrvokta, bhAga 2, lekhAGka 1099 6. nAhara, pUrvokta, bhAga 2, lekhAGka 1210 7. vijayadharmasUri, pUrvokta, lekhAGka 493

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saMDeragaccha kA itihAsa aura paraspara gurubhrAtA the| jyeSThatAkrama se inakA paTTadhara nAma nirdhArita huA thaa| zAlisUri ke pazcAt ye krama se gacchanAyaka ke pada para pratiSThita hue| inake dvArA pratiSThApita tIrthaMkara pratimAoM para utkIrNa abhilekhoM kA vivaraNa isa prakAra hai sumatisUri (caturtha) dvArA pratiSThApita pratimAoM para utkorNa lekhoM kA vivaraNavi. saM. 1547 mAgha sudi 12 ravivAra' vAsupUjya svAmI kI pratimA para utkIrNa lekha pratiSThA sthAna-zatruJjaya vi. saM. 1549 jyeSTha sudi 5 somavAra vAsupUjya svAmI kI pratimA para utkIrNa lekha pratiSThA sthAna-paMcAyatI maMdira, laskara-gvAliyara vi. saM. 1559 vaizAkha vadi 1 zanivAra pArzvanAtha pratimA para utkIrNa lekha pratiSThA sthAna-ajitanAtha derAsara, zekha no pAr3o, ahamadAbAda zAMtisUri (caturtha) dvArA pratiSThApita upalabdha pratimAoM kA vivaraNavi. saM. 1552 (tithi vihIna pratimA lekha)4 candraprabha svAmI kI caubIsI para utkIrNa lekha pratiSThA sthAna-vimalanAtha jinAlaya, caukasInI pola, khaMbhAta vi. saM. 1555 jyeSTha vadi 1 zukravAra pratiSThA sthAna-navakhaMDA pArzvanAthajilAnaya, pAlI vi. saM 1563 mAha (mAgha) sudi 15 guruvAra munisuvrata svAmI kI pratimA kA lekha pratiSThA sthAna-supArzvanAtha jinAlaya, jayapura vi. saM. 1572 vaizAkha sudi paMcamo somavAra zAntinAtha pratimA para utkIrNa lekha pratiSThA sthAna-AdinAtha jinAlaya, dilavAr3A, AbU 1. muni kaMcanasAgara-zatruJjayagirirAjadarzana, lekhAGka 449 2. nAhara, pUrvokta, bhAga 2, lekhAGka 1383 3. muni buddhisAgara, pUrvokta, bhAga 1, lekhAGka 1041 4. vahI, bhAga 2, lekhAGka 792 5. muni jinavijaya-pUrvokta, bhAga 2, lekhAGka 385 6. nAhara, pUrvokta, bhAga 2, lekhAGka 1190 7. vahI, bhAga 2, lekhAGka 1992

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214 zivaprasAda vi. saM. 1572 vaizAkha sudi paMcamI somavAra' dhAtu pratimA para utkIrNa lekha pratiSThA sthAna --- jaina maMdira-nANA vi.saM. 1550 meM racita sAgaradattarAsa' ke racayitA yahI zAntisUri (caturtha) mAne jA sakate haiM / IzvarasUri (paMcama) dvArA pratiSThApita upalabdha pratimAoM kA vivaraNa - vi. saM. 1560 jyeSTha vadi 8 budhavAra vimalanAtha kI pratimA para utkIrNa lekha pratiSThA sthAna - pArzvanAtha derAsara, nADola, vi. saM. 1567 ( tithi vihIna lekha ) 4 vimalavasahI kI dIvAla para utkIrNa lekha vi. saM. 1581 pauSa sudi 5 zukravAra ajitanAtha kI pratimA para utkIrNa lekha saM. 1581 varSe poSa sudi 5 zukradine u0 zIsodyA gautra gotrajA vAyaNa sA0 padmA bhA0 cAMgU pu0 dAsA bhA0 karamA pu0 kamA aSAI lAvetA pAtiH svazreyase zrI ajitanAtha biMbaM kA0 pra0 zrI saMDera gaNe kavi zrI IzvarasUribhiH // zrI // zrI citrakUTadurge / vi. saM. 1597 vaizAkha sudi 6 zukravAra AdinAtha kI pratimA para utkIrNa lekha pratiSThA sthAna - jainamaMdira, nADulAI IzvarasUri (paMcama) ne apane guru dvArA prArambha kiye gaye sAhityasarjana kI paramparA ko jIvanta banAye rkhaa| inake dvArA racita lalitAGgacaritra ( racanA kAla vi. saM. 1561 ), zrIpAla caupAI ( racanAkAla vi. saM. 1564 ) evaM sumitracaritra ( racanAkAla vi. saM. 1581 ) 1. muni jayantavijaya, AbU, bhAga 5, lekhAGka 358 2. desAI - mohanalAla dalIcanda - jaina sAhityano saMkSipta itihAsa, pR0 526 evaM jaina gurjara kavio, bhAga 1, pR0 91 3. muni buddhisAgara - pUrvokta, bhAga 1, lekhAGka 453 4. 5. 6. 7. AbU, bhAga 2, lekhAGka 59 nAhara, pUrvokta, bhAga 2, lekhAGka 1416 muni jinavijaya, pUrvokta, bhAga 2, lekhAGka 336 jaina gurjara kavio (mohanalAla dalIcanda desAI) dvitIya saMskaraNa - saMpA0 DA0 jayanta koThArI bhAga 1, pR0 220 8. vahI, pR0 222

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saMDeragaccha kA itihAsa 215 Adi' 3 racanAyeM vartamAna meM upalabdha haiN| sumitracaritra se jJAta hotA hai ki unhoMne jIvavicAra vivaraNa; SaTabhASAstotra ( saTIka ); nandiseNamunigIta; yazobhadrasUriprabandha; medapATastavana Adi kI bhI racanA kI thii| ye racanAyeM Aja anupalabdha haiN| _ vi. saM. 1597 meM IzvarasUri ( caturtha ) ke pazcAta vi. saM. 1650 meM zAntisUri ke ziSyoM nayakuJjara aura haMsarAja dvArA dharmaghoSagacchIya rAjavallabha pAThaka dvArA racita bhojacaritra kI pratilipi taiyAra karane kA ullekha milatA hai| vi. saM. 1689 kA eka lekha, jo pArzvanAthajinAlaya meM sthita puNDarIkasvAmI kI mUrti para utkIrNa hai, bhI saMDeragaccha se hI sambandhita hai| parantu isameM pratiSThApaka AcArya kA nAma nahIM milatA hai| isake pazcAta vi. saM. 1728 aura vi. saM. 1732 ke prApta abhilekha bhI sanDeragaccha se hI sambandhita haiM / inakA vivaraNa isa prakAra hai vi. saM. 1728 vaizAkha sudi 145 deharI kA lekha lUNavasahI, AbU vi. saM. 1728 vaizAkha sudi 11, deharI kA lekha, lUNavasahI, AbU vi. saM. 1728 vaizAkha sudi 15, deharI kA lekha, lUNavasahI, AbU vi. saM. 1732 vaizAkha sudi 78, jainamaMdira, chANI isa prakAra yaha spaSTa rUpa se parilakSita hotA hai ki 16vIM zatAbdI (vikramI ) ke pazcAta hI isa gaccha kA gauravapUrNa itihAsa samApta ho gayA, tathApi 17vIM-18vIM zatAbdI taka isakA svatantra astitva banA rahA aura bAda meM yaha tapAgaccha meM vilIna ho gyaa| ( dekheM-tAlikA pR0 216-167 ) 1. jaina gUrjara kavio ( dvitIya saMskaraNa ), bhAga 1, pR0 219 2. vahI, pR0 219 Catalogue of Sanskrit & Prakrit Manuscripts. Muni Shree Punya Vijayjis Collection; Ed. A. P. Shah, Vol II, No-4936 4. nAhara, pUrvokta, bhAga 2, lekhAGka 1962 5. muni jayantavijaya, AbU, bhAga 2, lekhAGka 309 6. vahI, bhAga 2, lekhAGka 293 7. vahI, bhAga 2, lekhAGka 291 8. muni jinavijaya, pUrvokta, bhAga 2, lekhAGka 540 9. tripuTI mahArAja-jena paramparAno itihAsa, bhAga 1, pR0 558-69

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sAhityika aura abhilekhIya sAkSyoM ke AdhAra para nirmita saMDeragacchIya AcAryoM ke paramparA ko tAlikA IzvarasUri (prathama) [saMDeragaccha ke Adi AcArya] yazobhadrasUri [saMDeragaccha ke mahAprabhAvaka AcArya] inhoMne saMvat 1039/I0 san 982 meM pArzvanAtha kI / pratimA pratiSThApita kI jo vartamAna meM karer3A (prAcIna karaheTaka) meM sthita pArzvanAtha | jinAlaya meM pratiSThita hai|] zyAmAcArya [yazobhadrasUri ke ziSya] zAlibhadrasUri (prathama) [vi.saM.1181-1215 pratimAlekha] sumatisari (prathama) [vi. saM. 1237-1252 , ] zAMtisUri (prathama) [vi. saM. 1245-1298 , ] IzvarasUri (dvitIya) [vi. saM. 1307-17 zAlisUri (dvitIya) [vi. saM. 1331-45 , ] inake upadeza se vi. saM. 1324 meM mahAvIra caritra kI pratilipi taiyAra kI gyii| sumatiri (dvitIya) [vi. saM. 1338-89 , ] zAMtisUri? [inake bAre meM koI ullekha nahIM milatA hai] IzvarasUri (tRtIya) [vi. saM. 1417-1425 pratimAlekha ] zAlisUri (tRtIya) [vi. saM. 1422-1446 , ] sumatisUri (tRtIya) [vi. saM. 1442-1469 , ] zAMtisUri (tRtIya) [vi. saM. 1472-1506 , ] inake ziSya vinayacandra ne vi. saM. 1479 meM pariziSTaparva kI pratilipi taiyAra kI zivaprasAda

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IzvarasUri ( caturtha ) [ vi0 saM0 1513-1519 pratimA lekha ] zAlisUri ( caturtha ) [ vi0 saM0 1519-1545 , ] sumatisUri ( caturtha ) [ vi0 saM0 1545-1559 , ] zAMtisUri ( caturtha ) [ vi0 saM0 1552-1572 , ] 1 [vi0 saM0 1550 meM sAgaradattarAsa ke racayitA ] IzvarasUri ( paMcama ) [ vi0 saM0 1560-1595 pratimAlekha ] lalitAGgacarita, zrIpAlacaupAI, sumitracaritra Adi ke racayitA zAlisUri ( paMcama ) [ koI pratimA lekha prApta nahIM ] sumatisUri ( paMcama ) [ ] zAMtisUri (paMcama)[ / [inake do ziSyoM nayakuJjara aura haMsarAja ne vi0 saM0 1650 meM bhojacarita / kI pratilipi kI ] saMDeragaccha kA itihAsa ? [vi0 saM0 1689 pratimAlekha hai parantu kisI muni | AcArya kA ullekha nahIM ] [vi0 saM0 1728 evaM 1732 ke pratimAlekhoM meM bhI pratimA pratiSThApaka AcArya yA muni kA ullekha nahIM ] vi0 saM0 1732 ke pazcAt isa gaccha kA koI bhI sAhityika athavA Abhilekhika vivaraNa nahIM miltaa| :

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sUtrakatAMga meM varNita kucha RSiyoM kI pahacAna ____DaoN0 aruNapratApa siMha sUtrakRtAMga jaina aMga sAhitya kA dvitIya grantha hai| prAcInatA evaM viSaya ke dRSTikoNa se isakA mahattvapUrNa sthAna hai / isakA prathama zrutaskandha AcArAMga evaM RSibhASita ke samAna prAcIna hai| sUtrakRtAMga meM mukhyataH darzana sambandhI varNana hai jinameM jaina evaM jainetara-donoM paramparA ke matoM kA ullekha kiyA gayA hai| ina ullekhoM se yaha spaSTa hotA hai ki satrakRtAMgakAra kA mukhya uddezya anya matoM kA khaNDana evaM jaina mata kA maNDana karanA hai| isI saMdarbha meM sUtrakRtAMgakAra kucha RSiyoM kA ullekha karatA hai| inameM nami videhI, rAmaputta, bAhuka, nArAyaNa. asita devala, dvaipAyana evaM pArAzara makhya haiN| ina RSiyoM ke sambandha meM yaha kahA gayA hai ki inhoMne sacitta jala, hare bIjoM kA sevana karate hue bhI siddhi ko prApta kiyA thaa| inakA ullekha jaina dharma se itara RSiyoM ke rUpa meM kiyA gayA hai kyoMki jaina dharma ke sAmAnya niyama ke anusAra inakA sevana eka muni ke lie niSiddha hai| phira bhI ina RSiyoM ke lie aneka prazaMsAsUcaka zabdoM kA prayoga kiyA gayA hai| inake lie prayukta mahApuruSa, tapodhana, mahaSi, siddha Adi vizeSaNoM se ina RSiyoM kI mahattA evaM lokapriyatA svataH spaSTa hotI hai| yahA~ yaha prazna vicAraNIya hai ki ye RSi mAtra paurANika haiM yA inakI aitihAsikatA siddha kI jA sakatI hai| inakI aitihAsikatA siddha karane ke lie yaha Avazyaka hai ki inakA ullekha anya granthoM se bhI prApta ho| pUre bhAratIya sAhitya kA avalokana karane se yaha spaSTa hotA hai ki ina RSiyoM kA ullekha na kevala sUtrakRtAMga evaM anya jaina granthoM meM huA hai apitu vaidika evaM bauddha sAhitya meM bhI inakA ullekha pracuratA se prApta hotA hai| bhAratIya sAhitya meM ina RSiyoM kA ullekha, jahA~ taka maiM khoja kara sakA hU~, nimna prakAra se hai AhaMsu mahApurisA pudvi ttttvodhnnaa| udaeNa siddhi mAvannA tattha maMdo visIyati / / abhuMjiyA namI videhI rAmagutte yA bhuMjiA / bAhue udagaM bhojjA tahA nArAyaNe risii| Asile devale ceva dIvAyaNa mhaarisii| pArAsare dagaM bhoccA bIyANi hariyANi ya / / ete puvvaM mahApUrisA AhitA isa saMmatA / bhoccA bIodagaM siddhA iti amaNussua / / - sUtra kRtAMga, 1/3/4/1-4 ( saM0 amara muni, AtmajJAna pITha, mANasA )

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DaoN0 aruNapratApa siMha nami videhI --RSi nami kA ullekha sUtrakRtAMga ke atirikta anya jaina grantha, vaidika tathA bauddha sAhitya meM bhI prApta hotA hai| tInoM paramparAoM meM inheM videha, maithila aura rAjarSi kahA gayA hai / bauddha dharma ke jAtaka sAhitya meM nami kA ullekha pratyeka buddha ke rUpa meM kiyA gayA hai| jaina sAhitya ke eka prAcIna grantha uttarAdhyayana meM bhI nami kA ullekha pratyeka buddha ke rUpa meM huA hai| isameM nami ke tyAga kA ullekha karate hue kahA gayA hai ki unhoMne apane sabhI sambandhiyoM evaM mithilA nagarI ko chor3akara abhiniSkramaNa kiyaa|' rAjarSi ( rAyarisI) ke rUpa meM prasiddha nami ko krodha, mAna, mAyA, lobha ko vaza meM karane vAlA kahA gayA hai / nami kI zikSAoM kA sAra yaha hai ki manuSya ko apane andara hI yuddha karanA cAhie tathA pA~ca indriyoM, cAra kaSAyoM (krodha, mAna, mAyA, lobha) ko jItanA caahie| apane se apane ko jItakara hI saccA sukha prApta hotA hai / vaidika sAhitya ke graMtha mahAbhArata meM nami kA ullekha uttarAdhyayana ke samAna hI huA hai| mahAbhArata meM inheM "nimi" kahA gayA hai tathA inheM videha kA adhipati kahA gayA hai| mahAbhArata meM nimi kA ullekha una rAjAoM evaM mahAtmAoM kI zreNI meM huA hai jinhoMne jIvana meM kabhI mAMsa kA sevana nahIM kiyA thaa|" mahAbhArata meM eka anya nimi kA bhI ullekha prApta hotA hai| inheM maharSi dattAtreya kA pUtra kahA gayA hai| parantu inakI samatA sUtrakRtAMga evaM uttarAdhyayana meM vaNita nami se nahIM kI jA sktii| mithilA nareza ke rUpa meM nami tInoM paramparAoM meM mAnya haiN| rAmaputta --sUtrakRtAMga kI kucha pratiyoM meM rAmaputta kA varNana rAmagutta ( rAmagupta ) ke rUpa meM huA hai| rAmagupta prasiddha gupta samrATa samudragupta kA putra tathA candragupta vikramAditya kA agraja thaa| prApta pramANoM se yaha siddha hotA hai ki yaha eka jaina dharmAvalambI nareza thA / isakA zAsana atyanta alpa thA tathA anta atyanta duHkhada / parantu yadi hama ise rAmaputta mAnakara siddhi prApta karane vAle anya RSiyoM kI zreNI meM rakhate haiM to hamAre sAmane aneka kaThinAiyA~ upasthita ho jAtI haiN| prathama to yaha ki sUtrakRtAMga ko hameM caturtha-paJcama zatAbdI meM le jAnA par3egA jo sambhava nahIM hai / aneka pramANoM se yaha siddha ho cukA hai ki sUtrakRtAMga kA yaha prathama zrutaskandha jisameM rAmaputta kA varNana hai, AcArAMga ke samAna hI prAcIna hai| isake atirikta mihilaM sapurajaNavayaM, balamorohaM ca pariyaNaM savvaM ciccA abhinikkhatto, egantamahiTThio bhagavaM uttarAdhyayana, 9/4 vahI, 956 appANameva appANaM, jaittA suhamehae dujjayaM ceva appANaM, savvaM appe jie jiyaM vahI, 9 / 35, 36 mahAbhArata, Adiparva 11234 vahI, anunAsika parva, 115 / 65 vahI, anunAsika parva 91 / 5 6.

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220 sUtrakRtAMga meM vaNita kucha RSiyoM kI pahacAna samrAT rAmagupta ke bAre meM hameM jo jAnakArI upalabdha hai, usameM use kahIM bhI siddhi prApta karane vAlA nahIM batAyA gayA hai| rAmaputta ko rAmagupta mAnane kI truTi yA to bhUlavaza yA akSaroM ke jJAna ke abhAva meM ho gaI pratIta hotI hai| sUtrakRtAMga meM jisa rAmaputta kA varNana hai, vaha samrATa nahIM varan arhat RSi rAmaputta hai| rAmaputta ke bAre meM hameM jaina evaM bauddha donoM srotoM se vistRta jAnakArI prApta hotI hai| RSibhASita meM jo spaSTataH eka prAcIna grantha hai, rAmaputta sambandhI eka alaga adhyAya hI hai|' rAmaputta kI jo zikSAe~ isameM varNita haiM usase rAmaputta apane samaya ke eka mahAn cintaka RSi pratIta hote haiM / RSibhASita ke atirikta sthAnAMga' evaM anuttaropapAtika bhI rAmaputta kA ullekha karate haiN| sUtrakRtAMga ke atirikta sthAnAMga kI sUcanA ke anusAra antakRdazA kI prAcIna viSayavastu meM eka rAmaputta nAmaka adhyayana thA jo vartamAna antakRddazA meM anupalabdha hai| sambhavataH isa adhyayana meM rAmagupta ke jIvana evaM upadezoM kA saMkalana rahA hogaa|... sUtrakRtAMga aura RSibhASita donoM se hI yaha siddha ho jAtA hai ki rAmaputta mUlataH nirgrantha paramparA ke nahIM the, phira bhI usameM unheM sammAnapUrNa sthAna prApta thaa|" arhat rAmaputta kA varNana prAcInatama bauddha sAhitya meM prApta hotA hai| pAli sAhitya meM rAmaputta kA pUrA nAma uddaka rAmaputta diyA gayA hai tathA yaha batAyA gayA hai ki rAmaputta mahAtmA buddha se jyeSTha the / 5 satya jJAna kI khoja meM mahAtmA buddha jaba gRha-tyAga karate haiM to unakI bheMTa rAmaputta se hotI hai| mahAtmA buddha rAmaputta kA ziSya banakara unase dhyAna kI prakriyA sIkhate haiN| pUrNa jJAna prApta karane ke pazcAt buddha rAmaputta ko adhyAtma vidyA kA satpAtra jAnakara unheM upadeza denA cAhate haiM parantu taba taka rAmaputta kI mRtyu ho cukI rahatI hai| uparyukta tathyoM se yaha bhI spaSTa hotA hai ki rAmaputta mahAvIra evaM buddha ke samakAlIna eka aitihAsika RSi the jo dhyAna paddhati kI apanI viziSTa praNAlI ke lie prasiddha the| durbhAgyavaza vaidika sAhitya se hameM abhI taka rAmaputta ke bAre meM koI jAnakArI prApta nahIM ho sakI hai| bAhuka--sUtrakRtAMga meM bAhuka kA bhI arhat RSi ke rUpa meM ullekha kiyA gayA hai| jaina, bauddha evaM vaidika tInoM srotoM se hameM bAhuka ke bAre meM jAnakArI prApta hotI hai / RSibhASita, 23vA~ adhyAya sthAnAMga, 755 anuttaropapAtika, 316 RSibhASita eka adhyayana, pR0 61-62 ( lekhaka-DaoN0 sAgaramala jaina, prakA0-prAkRta bhAratI akAdamI, jayapura, 1988 ) Dictionary of Pali Proper Names, Vol. I, PP. 382-83 ( Ed. J. P. Malal Sekhar, 1937 )

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DaoN0 aruNapratApa siMha 221 RSibhASita ke 14veM adhyAya meM bAhuka ke upadezoM kA saMkalana hai| RSibhASita evaM sUtrakRtAMga ke atirikta kAlAntara ke granthoM-sUtrakRtAMga cUNi' evaM zIlAMkAcArya kI sUtrakRtAMga vatti' meM bhI bAhuka kA ullekha prApta hotA hai| ina sAre sandarbho meM bAhuka eka sammAnita RSi ke rUpa meM prastuta haiN| bAhuka kI mUla zikSA jo hameM RSibhASita meM prApta hotI hai, vaha tRSNA ( bhAvanA ) evaM saMsAra ke tyAga se sambandhita hai| bAhuka ke anusAra kevala vahI vyakti mokSa mArga kI ora niSkaMTaka hokara prayANa kara sakatA hai jisane apanI tRSNAoM ko jIta liyA hai isake viparIta tRSNAoM se parAjita vyakti narakagAmI banatA hai| spaSTataH bAhuka anAsakta bhAva se kiye hue kAma para bala dete haiM aura kahate haiM ki niSkAmabhAva se kiyA huA karma hI muktipathagAmI hotA hai| bauddha sAkSya bAhuka RSi kA ullekha nahIM karate apitu bAhiya dArucIriya nAmaka eka arhat RSi kA varNana avazya karate haiN| aMguttara nikAya meM bAhiya kA ullekha eka aise RSi ke rUpa meM kiyA gayA hai jo satya kA sadyaH sAkSAtkAra kara letA hai| bauddha sAhitya meM isa bAhiya ko mahAtmA buddha kA ziSya kahA gayA hai| jahA~ taka vaidika sAhitya meM bAhaka ke varNana kA prazna hai, isameM bAhuvrakta nAmaka RSi kA ullekha milatA hai|5 Rgveda ke kucha mantra unake dvArA prasphuTita batAe jAte haiN| isake atirikta anya koI sUcanA hama bAhuka RSi ke bAre meM nahIM pAte, jisakI samatA hama jaina evaM bauddha granthoM meM varNita bAhuka yA bAhiya se kara skeN| mahAbhArata meM eka bAhaka kA nAmollekha avazya huA hai, parantu eka yoddhA ke rUpa meN| mahAbhArata ke vanaparva meM mahArAjA nala ko bhI bAhuka kahA gayA hai jaba ve chadma veza meM ayodhyA nareza ripavarNa ke yahA~ the| eka bAhuka nAmadhArI nAga kA bhI ullekha mahAbhArata meM prApta hotA hai jo janmejaya ke sarpayajJa meM dagdha ho gayA thaa| hama nizcaya hI bAhuka nAmadhArI ina puruSoM kA bAhuka RSi se sambandha sthApita nahIM kara skte| uparyukta tathyoM se yaha sambhAvanA prabala dikhAI par3atI hai ki sUtrakRtAMga evaM RSibhASita meM varNita bAhuka gautama buddha ke ziSya bAhiya hI haiN| RSibhASita meM svayaM gautama buddha evaM unake aneka ziSyoM kA varNana sammAna ke sAtha kiyA gayA hai| bAhuka kI jo zikSAyeM RSibhASita meM varNita haiM, ve bauddha dharma kI zikSAoM ke anurUpa haiN| bauddha dharma meM duHkhoM kA mUla kAraNa tRSNA mAnA gayA hai aura RSibhASita meM bAhuka tRSNA ke parihAra kI hI bAta 1. sUtrakRtAMgacUNi, pR0 121 sUtrakRtAMga zIlAMka TIkA, pR0 15 isibhAsiyAiM, pR0 27 Pali Proper Names, Vol. II, PP. 281-83 mahAbhArata kI nAmAnukramaNikA pR0 216 mahAbhArata, vanaparva, 66020 vahI, Adiparva, 173 / 13 5. 7.

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222 sUtrakRtAMga meM varNita kucha RSiyoM kI pahacAna karate haiN| icchA kA damana tabhI sambhava hai jaba hama tRSNA se mukta hoN| RSibhASita meM bAhuka ko icchA se rahita hone kA upadeza dete hue prastuta kiyA gayA hai|' nArAyaNa nami, rAmaputta evaM bAhuka ke samAna nArAyaNa kA bhI ullekha eka arhat RSi ke rUpa meM sUtrakRtAMga meM huA hai| sUtrakRtAMga ke samAna RSibhASita meM bhI unheM atyanta sammAna ke sAtha prastuta kiyA gayA hai / 2 RSibhASita meM nArAyaNa kI jo zikSAe~ saMkalita haiM, ve mukhyataH krodha ke nirasana ke sambandha meM haiN| upamAoM ke mAdhyama se krodha kI bhayAvaha prakRti ko samajhAne kA prayAsa kiyA gayA hai| nAgayaNa RSi ke anusAra agni ko zAnta kiyA jA sakatA hai, parantu krodha kI agni ko zAnta karanA asambhava hai| agni to kevala isI jIvana ko naSTa karatI hai parantu krodha kI agni to bhaviSya ke kaI janmoM ko naSTa kara detI hai| ataH mokSAbhilASI vyakti ko krodhAgni kA nirasana karanA caahie| vaidika sAhitya meM nArAyaNa kA ullekha eka deva ke rUpa meM huA hai| mahAbhArata meM eka nArAyaNa RSi kA ullekha milatA hai jinhoMne badrikAzrama meM cAra hajAra varSoM taka tapasyA kI thii| mahAbhArata ke zAnti parva meM bhI nArAyaNa kA ullekha milatA hai| yahA~ RSi nArAyaNa ko devala RSi ke sAtha AdhyAtmika carcA karate hue prastuta kiyA gayA hai|4 bauddha sAhitya meM nArAyaNa RSi kA mujhe koI ullekha nahIM prApta huaa| uparyukta tathyoM se spaSTa hotA hai ki nArAyaNa RSi vaidika paramparA ke pratinidhi the jinakI tapasyA ke kAraNa vizeSa khyAti thii| asita devala -sUtrakRtAMga meM ullikhita RSi asita devala apane samaya ke vikhyAta RSi pratIta hote haiM / inakA ullekha jaina, bauddha evaM vaidika tInoM paramparAoM meM vistAra se prApta hotA hai| sUtrakRtAMga meM siddhi prApta karane vAle RSiyoM meM inakI gaNanA kI gaI hai, RSibhASita bhI inheM arhat RSi kahakara vipula sammAna detA hai| RSibhASita ke tIsare adhyAya meM vistAra se inakI zikSAoM kA varNana hai|5 asita devala ko sabhI prakAra kI icchAoM, bhAvanAoM evaM rAga ke nirasana kI zikSA dete hue prastuta kiyA gayA hai| ye krodha evaM icchA ko jItane kA upadeza dete haiM kyoMki inako jItakara hI koI vyakti mokSapatha kI ora prayANa kara sakatA hai| nArAyaNa RSi ke samAna inake bhI upadeza kA sAra yaha hai ki sAmAnya agni ko to zAnta kiyA jA sakatA hai parantu rAga kI agni ko zAnta karanA atyanta hI duSkara hai / 1. 2. akAmae kAlagae, siddhi patte akAmae isibhAsiyAI, pR0 27 vahI, adhyAya 36 mahAbhArata, vanaparva, 73 / 339 vahI, zAntiparva, 33 / 13-15 isibhAsiyAI, tIsarA adhyAya

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DaoN0 aruNapratApa siMha 223 jaina paramparA ke samAna bauddha paramparA bhI asita devala se paricita hai| majjhima nikAya meM assalAyaNa sutta nAmaka eka alaga sutta hai jisameM AzvalAyana ke upadezoM ko saMkalita kiyA gayA hai| isa sutta meM asita devala ko brAhmaNoM ke jhUThe ahaMkAra se dUra hone kA upadeza dete hA prastata kiyA gayA hai| unake upadeza kA mala sAra yaha hai ki koI vyakti jAti se nahIM apitu karma se zreSTha hotA hai| indriya jAtaka meM bhI asita devala kA ullekha hai| isa jAtaka meM asita kA nArada RSi ke sAtha vArtAlApa varNita hai| isameM yaha ullekha hai ki nArada eka gaNikA ke premajAla meM phaMsa gye| isI sambandha meM asita devala dvArA nArada ko pratibodhita karane kA upadeza saMkalita hai| vaidika paramparA meM asita devala eka mahAn RSi ke rUpa meM varNita haiN| mahAbhArata ke Adi parva meM inheM mahAn tapasvI kahA gayA hai| isI parva meM mahAjJAnI, harSa evaM krodha se rahita jaigISavya muni se samatA ke viSaya meM asita devala kA vArtAlApa varNita hai| janmejaya ke sarpasatra meM jina RSiyoM evaM mahAtmAoM ne bhAga liyA thA, unameM asita devala kA bhI nAma AtA hai| mahAbhArata ke adhikAMza sthaloM meM asita devala nArada ke sAtha upasthita haiN| rAjA yudhiSThira ke abhiSeka kAla meM bhI ye nArada ke sAtha upasthita the| zAnti parva meM RSi nArada ke sAtha prANiyoM kI utpatti evaM vinAza sambandhI prazna para inakA vArtAlApa vaNita hai| ye nArada ko upadeza dete hue kahate haiM ki puNya aura pApoM ke kSaya ke lie jJAnayoga ko sAdhana banAnA caahie| mahAbhArata meM asita devala eka vRddha evaM buddhimAn RSi ke rUpa meM varNita haiN| jisa prakAra sUtrakRtAMga meM asita devala ko sacitta jala evaM bIjoM kA sevana karate hue siddhi prApta karane vAlA kahA gayA hai, usI prakAra mahAbhArata meM bhI asita devala ko gRhastha dharma kA Azraya lekara tapasyA karane vAlA kahA gayA hai| asita devala ko dharmaparAyaNa, jitendriya, mahAtapasvI tathA sabake prati samAna bhAva rakhane vAlA kahA gayA hai|" majjhima nikAya, 2 / 5 / 3 Pali Proper Names, Vol. I, P. 210 mahAbhArata, Adiparva, 1 / 107 mahAbhArata, sabhAparva 53 / 10 mahAbhArata, zAntiparva, 275 / 2 vahI, zalyaparva, 50 / 1 "dharmanityaH zucirdAnto nyastadaNDo mahAtapAH / karmaNA manasA vAcA samaH sarveSu jantuSu / / akrodhano mahArAja tulyanindAtmasaMstutiH / priyApriye tulyavRttiryabhavat samadarzanaH / / kAJcane loSThabhAve ca samadarzI mahAtapAH / devAnapUjayannityamatithIJca dvijaiH saha / / brahmacaryarato nityaM sadA dharmaparAyaNAH-vahI, zalyaparva 50/2-5

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224 sUtrakRtAMga meM varNita kucha RSiyoM kI pahacAna tInoM paraMparAoM ke sAkSyoM ko dekhane se spaSTa hotA hai ki asita devala eka mahAn dharmaparAyaNa RSi the| ye vaidika paraMparA se sambandhita kiye jA sakate haiM kyoMki sUtrakRtAMgakAra inheM jaina paraMparA se bhinna eka aise RSi ke rUpa meM prastuta karatA hai jisane sacitta jala Adi kA sevana karate hue mokSa prApta kiyA thaa| mahAbhAratakAra bhI asita devala ko gahastha dharma kA pAlana karane vAlA mahAn RSi batAtA hai| samatvabhAva saMbandhI inake upadeza bhI donoM paraMparAoM meM samAna rUpa se varNita haiN| isake atirikta asita devala kA nArada ke sAtha saMbandha vaidika evaM bauddha donoM paraMparAoM meM prAyaH samAna hai| tInoM paraMparAoM meM inake vicAroM kI samAnatA inakI aitihAsika upasthiti ko puSTa karatI hai| dvapAyaNa-jaina paraMparA meM sUtrakRtAMga ke atirikta anya graMthoM meM bhI dvaipAyaNa kA ullekha milatA hai| RSibhASita kA 40 vA~ adhyAya dvaipAyaNa se saMbandhita hai| isake atirikta samavAyAMga,' aupapAtika evaM antakRddazA meM bhI dvaipAyaNa kI carcA hai| samavAyAMga meM dvaipAyaNa kA ullekha bhaviSya ke tIrthaMkaroM meM hai| aupapAtika meM inakA ullekha parivrAjaka paraMparA ke saMsthApaka ke rUpa meM huA hai to antakRdazA meM dvArakA nagara ke vidhvaMsaka ke rUpa meN| RSibhASita meM dvaipAyaNa ko icchA-nirodha kA upadeza dete hue prastuta kiyA gayA hai| icchA ke kAraNa hI manuSya duHkhI hotA hai| icchA hI jIvana aura mRtyu kA kAraNa hai tathA sabhI burAiyoM kI jar3a hai| icchA rahita honA hI mokSa-patha kI ora prathama kadama haiyaha dvaipAyaNa kI zikSA kA mUla sAra hai| jaina paraMparA ke samAna vaidika paraMparA meM bhI pAyaNa eka atyanta prasiddha RSi ke rUpa meM varNita haiN| mahAbhArata ke Adi parva meM inheM maharSi parAzara kA satyavatI se utpanna putra kahA gayA hai|5 dvaipAyaNa jinakA pUrA nAma kRSNa dvaipAyaNa hai, mahAbhArata ke racayitA kahe gaye haiN| isIliye inheM satyavatInandana vyAsa bhI kahA gayA hai|6 mahAbhArata meM mokSadharma para inakA vistRta upadeza prApta hotA hai| zAntiparva meM inako kAma, krodha, lobha, moha, bhaya aura svapna ko jItane vAlA kahA gayA hai|" bauddha sAhitya bhI RSi dvaipAyaNa se paricita hai| inake nAma ke samarUpa eka kaNha dIpAyaNa jAtaka prApta hotA hai parantu isa jAtaka kA kathAnaka dvaipAyaNa sambandhI jaina evaM vaidika kathAnaka se bhinna hai| eka anya jAtaka meM RSi dvaipAyaNa dvArA dvArakA nagarI ke nAza kA ullekha hai jisake anusAra dvArakA nagarI ke vinAza ke sAtha hI vAsudeva vaMza kA bhI nAza ho samavAyAMga, sUtra 159 aupapAtika; sUtra 38 antakRddazA, varga 2 isibhAsiyAI, 40/1-4 "parAzarAtmajo vidvAn brahmaSi" mahAbhArata, Adiparva, 1155 vahI, Adiparva, 1154 vahI, zAntiparva, 240 / 4-5 7.

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DA~0 aruNapratApa siMha _225 jAtA hai|' jAtaka kI yaha kahAnI kucha bhinnatA ke sAtha mahAbhArata ke mausalaparva meM dI gaI hai| ____ RSi dvaipAyaNa ke dvArA dvArakA evaM sAtha hI vAsudeva vaMza ke nAza kI kathA jaina, bauddha evaM vaidika tInoM paramparAoM meM samAna rUpa se prApta hotI hai| ataH isa ghaTanA para hama sandeha vyakta nahIM kara sakate / mahAbhArata yuddha ke aMta meM dvArakA evaM vAsudeva vaMza ke nAza kA jo bhI kAraNa rahA ho, RSi dvaipAyaNa kI sahabhAgitA usameM avazya rahI hogii| pArAzara-pUrvavaNita RSiyoM ke samAna RSi pArAzara bhI jaina paramparA se bhinna RSi ke rUpa meM sUtrakRtAMga meM varNita haiN| parantu sUtrakRtAMga ke atirikta anya kisI jaina grantha meM inakA ullekha prApta nahIM hotaa| bauddha sAhitya RSi pArAzara kA vaidika paramparA ke eka RSi ke rUpa meM ullekha karate haiM jo indriyoM ke nirodha kA upadeza diyA karate the| majjhimanikAya ke indriya bhAvanA nAmaka sutta meM inake upadezoM kA vistAra se ullekha kiyA gayA hai| isa sutta meM inheM parAsarIya kahA gayA hai / bauddha sAhitya eka aura parAsarIya nAmaka vidvAn brAhmaNa kA ullekha karate haiM jo rAjagRha kA nivAsI thA tathA tIna vedoM meM pAraMgata thA / parAsarIya dvArA bauddha saMgha meM praveza tathA arhat pada prApta karane kA ullekha hai| vaidika sAhitya meM pArAzara ke bAre meM vistAra se ullekha prApta hotA hai / mahAbhArata meM inheM mahAbhArata ke racayitA kRSNa dvaipAyaNa kA pitA kahA gayA hai| mahAbhArata meM inake jo upadeza saMgrahIta haiM, unameM mukhya rUpa se indriya saMyama, kSamA, dhairya, santoSa Adi mAnavIya guNoM ke vikAsa para bala diyA gayA hai| parAzara ke anusAra ye guNa hI manuSya kI mokSa prApti meM sahAyaka banate haiM / zAntiparva meM inake dvArA diyA gayA svakarma kA upadeza atyanta mahattvapUrNa hai| manuSya apane hI karmoM ko bhogatA hai, dUsare ke kRta karmoM ko nhiiN| hama dekhate haiM ki jaina evaM bauddha donoM sAhitya parAzara ko vaidika paramparA se sambandhita karate haiM / majjhima nikAya ke indriya bhAvanA sutta evaM mahAbhArata meM pArAzara ke nAma se jo upadeza saMgrahIta haiM, unameM prAyaH samAnatA hai| jaina, bauddha evaM vaidika tInoM paramparAe~ inase paricita haiN| pArAzara vaidika paramparA ke RSi pratIta hote haiM jo mahAbhArata kAla ke AsapAsa rahe hoNge| sUtrakRtAMga meM varNita RSiyoM kI pahacAna karane kA hamane yathAsambhava prayAsa kiyaa| sUtrakRtAMga meM jisa prakAra ina RSiyoM kA varNana hai, unase spaSTa hai ki ye jainetara paramparA se 1. para 3. 4. Pali Proper Names, Vol. I, P. 501 mahAbhArata, mausalaparva, 1 / 19-21 majjhima nikAya, 3 / 5 / 10, pR0 609 Pali Proper Names, Vol. II, P. 190 mahAbhArata, Adiparva, 1155, 63184 vahI, zAntiparva, 290120

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226 sUtrakRtAMga meM varNita kucha RSiyoM kI pahacAna sambandhita the / ina RSiyoM ke upadeza evaM vicAra itane lokapriya the ki sUtrakRtAMgakAra ko unakA udAharaNa denA par3A / ina RSiyoM ko apanI AlocanA kA pAtra banAkara bhI unako maharSi evaM siddhi prAptakartA kahakara unakI mahAnatA kA sammAna kiyA gayA hai / sUtrakRtAMga to sAmpradAyika abhiniveza ke darzana hote haiM, parantu isa graMtha se bhI prAcIna graMtha RSibhASita meM ina RSiyoM ko atyanta sammAna ke sAtha zraddhAsumana samarpita kiye gaye haiM / yahA~ sAmpradAyikatA kI gandha bhI nahIM hai / jaina paramparA ke samAna bauddha evaM vaidika paramparA ke prAcInatama sAhitya meM inake nAmoM kA honA inakI aitihAsikatA ko svayaM pramANita karatA hai / aitihAsika tathyoM ke nirdhAraNa meM nitAnta vastuparaka dRSTikoNa sambhava nahIM hai kyoMki vaijJAnika upakaraNoM kI bhA~ti hama inheM prayogazAlA meM siddha nahIM kara sakate / samrAToM kI bhA~ti ina RSiyoM kI koI rAjacihnAMkita mudrA yA abhilekha bhI prApta nahIM hote jisase inakI aitihAsikatA nirvivAda rUpa se pramANita kI jA ske| inakI aitihAsikatA ko siddha karane ke lie hamAre pAsa kevala sAhityika srota hI upalabdha haiM / vibhinna paramparAoM ke vibhinna graMtha jaba kisI vyakti yA ghaTanA para eka dRSTikoNa yA lagabhaga samAna dRSTikoNa rakheM to hameM usa vyakti yA ghaTanA kI aitihAsikatA para vizvAsa karanA cAhie kyoMki usakI prAmANikatA vibhinna paramparAoM ke sAkSya svayaM karate haiM / sUtrakRtAMga meM varNita RSiyoM ke sambandha meM hama dekhate haiM ki saiddhAntika ( dhArmika ) graMtha RSiyoM ke upadezoM evaM vicAroM ke bAre meM samAna dRSTikoNa rakhate haiM / udAharaNasvarUpa, arhat rAmaputta kA jo varNana hameM sUtrakRtAMga evaM RSibhASita meM prApta hotA hai prAyaH vahI varNana bauddha granthoM meM bhI hai / donoM hI paramparAe~ unheM dhyAna evaM samAdhi ke kSetra meM agraNI mAnatI haiM / isI prakAra arha asita devala sambandhI vivaraNa tInoM paramparAoM meM prAyaH samAna hai tathA tInoM hI paramparAe~ unheM RSi nArada se sambandhita karatI haiN| RSi dvaipAyaNa ke sambandha meM jaina, bauddha evaM vaidika paramparA ke grantha samAna dRSTikoNa rakhate haiM-ye udAharaNa yaha siddha karate haiM ki ina RSiyoM kA aitihAsika astitva thA / apanI mahAnatA apane vicAroM kI udAttatA ke kAraNa hI ye tInoM paramparAoM meM mAnya hue / yadyapi hama inake tithi krama kA nirdhAraNa nahIM kara sakate parantu yaha avazya kaha sakate haiM ki ina RSiyoM kA astitva mahAvIra evaM buddha ke pUrva yA samakAlIna avazya rahA hogA / pravaktA, prAcIna itihAsa zrI bajaraMga mahAvidyAlaya sikandarapura, baliyA u0pra0

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RSibhASita aura pAli jAtaka meM pratyeka-buddha kI avadhAraNA ____ DaoN0 dazaratha goMDa jainAcAryoM ne, vizeSakara zvetAmbarAcAryoM ne bauddhoM kI hI bhA~ti pratyeka buddhoM kI kalpanA kI hai aura donoM paramparAoM meM pratyeka-buddha una AtmaniSTha sAdhakoM kI saMjJA hai jo gRhastha hote hue kisI eka nimitta se vodhi prApta kara leM, apane Apa pravajita hoM aura binA upadeza kiye zarIrAnta kara mokSa lAbha kreN|' yadyapi donoM hI paramparAoM meM pratyeka-buddhoM ke yatra-tatra aneka sandarbha haiM, para jaina paramparA meM unakA vizeSa ullekha RSibhASita evaM uttarAdhyayana meM prApta hotA hai| bauddha sAhitya meM to pratyeka-buddhoM ke aneka sandarbha haiM, parantu prAcIna pAli sAhitya meM unake viSaya meM sUcanA kA eka mahattvapUrNa srota jAtaka sAhitya hai| yaha tathya apane Apa meM rocaka aura mahattvapUrNa hai kyoMki jahA~ RSibhASita meM prAcIna RSiyoM ke rUpa meM pratyeka-buddhoM kA ullekha hai aura paramparAnusAra unheM ariSTanemi, pArzvanAtha tathA mahAvIra ke zAsanakAla kA kahA gayA hai, vahIM para jAtakoM meM bhI pratyeka-buddhoM kA sandarbha gautama buddha ke pUrva jIvana kI kathAoM se jor3A gayA hai / prastuta lekha kA uddezya bauddha aura jaina paramparA ke ina do mahattvapUrNa granthoM meM pratyeka-buddha kI avadhAraNA kA tulanAtmaka adhyayana hai| RSibhASita (isibhAsiyAI) jaina sAhitya meM RSibhASita kA sandarbha to bahuta pahale se jJAta thA, parantu pahalI bAra yaha grantha 1927 meM prakAza meM aayaa| samprati "isibhAsiyAiM" zIrSaka se isakA prasiddha jarmana vidvAn DaoN0 vAlthera zubiga dvArA sampAdita saMskaraNa upalabdha hai aura hAla hI meM DaoN0 sAgaramala jaina mahodaya ne isakA eka sArabhita adhyayana bhI prakAzita kiyA hai| yaha rocaka hai ki jahA~ zvetAmbara jaina Agama granthoM meM RSibhASita ke sandarbha prApta hote haiM, vahIM prakIrNaka granthoM meM 1. dekhie malAlazekhara : DikzanarI oNpha pAli prApara nemsa, khaNDa 2, pRSTha 94, sandarbha "pacvekabuddha"; puggala paJjati (pI0TI0esa0 saMskaraNa ) pRSTha 14; varNI, jinendra : jainendra siddhAnta koza, bhAga 3, sandarbha "buddha"; jaina sAhitya kA vRhad itihAsa, khaNDa 6, pRSTha 160 / patteyavRddhamisiNo bIsaM tinthe ariTaThaNemisma / pAsassa ya paNNa dasa vIrassa vilINamohasta / / ----isibhAsiyAI; jaina, sAgaramala : RSibhASita eka adhyayana, pRSTha 11 bhI draSTavya / zabiga, vAlthera (sampAdaka ) : isibhAsiyAI ( ela0DI0 sirIja 45 ), ela0DI0 isTiTiTyUTa oNpha iNDolAjI, ahamadAbAda, 1974. yaha grantha lekhaka ke mUla jarmana kA bhAratIya saMskaraNa hai| 4. jaina, sAgaramala : RSibhASita eka adhyayana ( prAkRta bhAratI puSpa 49) prAkRta bhAratI akAdamI, jayapura 1988 /

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228 RSibhASita aura pAli jAtaka meM pratyeka-buddha kI avadhAraNA usakI gaNanA kA ullekha bhI milatA hai, aura Avazyaka-niyuktikAra kA isa prakAra kA kathana bhI hai ki unakI RSibhASita para bhI niyukti racane kI yojanA thI / vastutaH RSibhASita upalabdha jaina Agama kA aMga nahIM hai aura zvetAmbara-digambara kisI bhI paramparA meM ise sthAyI sthAna nahIM prApta huaa|' DaoN0 sAgaramala jaina jI kA yaha anumAna satya pratIta hotA hai ki apanI vikAsazIla prArambhika avasthA meM jaina paramparA ko vizuddha rUpa se AdhyAtmika upadezoM kA hI saMkalana hone ke kAraNa RSibhASita ko apane Agama meM sthAna dene meM koI bAdhA nahIM pratIta huI hogI; parantu jaba jaina saMgha ne eka suvyavasthita evaM rUr3ha paramparA kA rUpa grahaNa kara liyA, taba usake liye anya paramparAoM ke sAdhakoM ko AtmasAt kara pAnA kaThina ho gyaa| phalataH eka prakIrNaka grantha ke rUpa meM usakI gaNanA kI jAne lagI aura usakI prAmANikatA surakSita rakhane ke liye use pratyeka-buddha bhASita mAnA gyaa| RSibhASita meM RSi, parivrAjaka, brAhmaNa parivrAjaka arhat, RSi, buddha, arhat RSi, arhat RSi Adi vizeSaNoM se yukta vibhinna sAdhakoM ke vacanoM kA ullekha huA hai| ina vizeSaNoM meM pratyeka-buddha kA abhAva hai| para yaha ullekhanIya hai ki RSibhASita ke anta meM prApta hone vAlI saMgrahaNI gAthA meM evaM RSimaNDala meM sabhI ko pratyeka-buddha kahA gayA hai aura yaha bhI carcA hai ki inameM se 20 ariSTanemi ke, 15 pArzvanAtha ke aura zeSa mahAvIra ke zAsana kAla meM hue|" samavAyAMga meM RSibhASita ke mahattvapUrNa ullekha meM ina RSiyoM ko "devaloka se 1. RSibhASita kI sthiti ke liye vistAra se dekheM : zabriga dvArA sampAdita "isibhAsiyAiM" kA bhUmikA bhAga aura jaina, sAgaramala : RSibhASita---eka adhyayana, pRSTha 1-4 / 2. jaina, sAgaramala : uparokta, pRSTha 18-11 / 3. patteya buddhamisiNo vIsaM titthe ariTThaNemissa / pAsassa ya paNNassa vIrassa vilINamohassa // 1 // NArada-vajjiya-putte asite aMgarisi-pupphasAle ya / vakkalakummA kevali kAsava taha tetalisutte ya // 2 // maMkhalI jaNNabhayAli bAhuya mahu soriyANa vidUviMpU / varisakaNhe Ariya ukkalavAdI ya tasaNe ya / / 3 / / gaddabha rAme ya tahA harigiri ambaDa mayaMga vAratA / taMso ya adda ya vaddha mANe vA tIsa tIme / / 4 / / pAse piMge aruNe isigiri adAlae ya vitteya / sirigiri sAtiyaputte saMjaya dIvAyaNe ceva / / 5 / / tatto ya iMdaNAge soma yame ceva hoi varuNe ya / ve samaNe ya mahappA cattA paceva akkhAe // 6 / / -isibhAsiyAI saMgrahiNI gAthA pariziSTa / AcArAMga-cUNi meM RSimaNDala stava (isimaNDalatthau) nAmaka grantha kA ullekha hai| isameM RSibhASita ke aneka RSiyoM evaM unake upadezoM kA saMketa hai, jo isa bAta kA paricAyaka hai ki RSimaNDala kA kartA RSibhASita se avazya avagata thaa| 5. dekhie jaina, sAgaramala : vahI, pR0 11 / 4.

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dazaratha goMDa 229 cyuta" kahA gayA hai / vahA~ pratyeka buddha kA koI sandarbha to nahIM hai, parantu usI grantha meM praznavyAkaraNa kI viSaya-vastu kA vivaraNa dete hue yaha kahA gayA hai- " isameM svasamaya aura parasamaya ke pravaktA pratyeka buddhoM ke vicAroM kA saMkalana hai / "" cU~ki RSibhASita praznavyAkaraNadazA kA hI eka bhAga mAnA gayA thA, isaliye uparyukta kathana RSibhASita ke RSiyoM ke parokSarUpa se "pratyeka-buddha" hone kA saMketa karatA hai / pratyeka buddha kI saMjJA kA spaSTa ullekha to hameM RSibhASita ke anta meM prApta hone vAlI usa saMgrahaNI gAthA meM hI milatA hai jisakA Upara ullekha kiyA gayA hai / RSibhASita meM kula 45 RSiyoM ke vacanoM kA saMkalana hai : devanArada, vajjIputta, asita devala, aMgirasa bhAradvAja, puSpazAlaputta, valkalacIrI, kummAputta, ketalIputta, mahAkAzyapa, tetalIputra, maMkhaliputta, jaNNavakka (yAjJavalkya), metejja bhayAlI, bAhuka, madhurAyaNa, zauryAyaNa, vidura, vAriSeNa kRSNa, AriyAyaNa, utkaTa, gAthApatiputra taruNa, gardabhAla ( dagabhAla), rAmaputta, harigiri, ambaDa parivrAjaka, mAtaGga, vArattaka, Ardraka, varddhamAna, vAyu, pArzva, piMga, mahAzAlaputra aruNa, RSigiri, uddAlaka, nArAyaNa ( tArAyaNa), zrIgiri, sAriputra, saMjaya, dvaipAyaNa ( dIvAyaNa ), indranAga ( iMdanAga), soma, yama, varuNa aura vaizramaNa / devanArada ke upadeza kI vizeSatA pavitratA ko mukti kA AdhAra mAnanA aura jAne mAne ahiMsAdi pA~ca vratoM ke rUpa meM zuddhatA kI paribhASA karanA hai / vajjIputta moha ko karma kA mUla srota mAnate the aura bIja tathA aMkura kI bhA~ti janma-maraNa cakra kI kalpanA karate the / asita devala ke upadeza meM nivRtti aura anAsakti para bala hai / aMgirasa bhAradvAja apanI manovRttiyoM ke nirIkSaNa dvArA pApa karma se bacane kA upadeza dete the / puSpazAla putra ke upadeza meM bhI AcaraNa kI zuddhatA para hI bala hai aura ahiMsAdi niyamoM kA vidhAna hai / unakI mukti kI avadhAraNA AtmasAkSAtkAra ke rUpa meM hai / valkalacIrI ke upadeza kA mUlAdhAra hai kAma bhAvanA kA saMyamana aura brahmacarya kA pAlana / kummAta nirAkAMkSI hone kA upadeza dete the / ketalIputra rezama ke kIr3e kI bhA~ti apanA bandhana tor3a kara mukta hone kI bAta karate the / mahAkAzyapa kA upadeza saMtativAda kahA gayA hai aura inhoMne nirvANa kI upamA dIpaka ke zAnta hone se dI hai / tetalIputra jIvana kI nirAzAoM ko hI vairAgya kA preraka tattva mAnate the / maMkhaliputta kA suparicita upadeza vizva kI ghaTanAoM ko apane niyakrama se ghaTita hone aura yaha samajha kara unase kSubdha na hone kA hai / jaNNavakka lokaiSaNA aura vittaiSaNA ke parityAga kA upadeza dete the / metejja bhayAlI bhI Atma vimukti kI carcA karate the aura inakA darzana eka prakAra kA akArakavAda pratIta hotA hai kyoMki ve sat aura asat kA koI kAraNa nahIM svIkAra karate the / bAhuka bhI cintana kI zuddhi aura niSkAmatA kA upadeza dete the / madhurAyaNa AtmA ko apane hI karmoM kA kartA bhoktA svIkAra karate hue pApa mArga ke tyAga dvArA mukti kA upadeza dete the / zauryAyaNa indriyajanya sukha ko hI rAgadveSa kA kAraNa svIkAra karate hue indriyoM ke saMyamana kA upadeza dete the / vidura ke upadeza meM svAdhyAya, dhyAna aura ahiMsaka pravRtti para bala hai / vAriSeNa kRSNa siddhi kI prApti ke liye anAvaraNIya karmoM se virata rahane aura ahiMsAdi ke pAlana kA upadeza dete the / ariyAyaNa 1. sasamaya para samaya paNNavaya patteyabuddha - vivihtthabhAsAbhAsiyANaM paNhAvAgaraNadasAsu NaM samavAyAMga sUtra 546 /

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230 RSibhASita aura pAli jAtaka meM pratyeka buddha kI avadhAraNA Aryatva kI prApti ke rUpa meM mukti kI kalpanA karate the / utkaTa zIrSaka se bhautikavAdI RSiyoM kI carcA hai, jo AtmA, punarjanma, pApa, puNya, Adi kA bheda svIkAra nahIM karate the aura vividha rUpoM meM sukhavAda kA upadeza dete the / gAthApatiputra taruNa ajJAnatA ko hI parama duHkha kahate the aura mukti ke liye jJAnamArga kA upadeza dete the / yaha rocaka hai ki inakI jJAna kI avadhAraNA atyanta vistRta tathA udAra thI aura isameM auSadhiyoM kA vinyAsa, saMyojana aura mizraNa tathA vividha sAdhanAoM kI sAdhanA bhI samAviSTa thI / gardabhAla ( dagabhAla) ke upadeza meM hiMsA rahita hone kI carcA hai / ye bhI jJAna aura dhyAna ke hI upadezaka the / rAmaputta saMsAra - vimukti ke liye jJAna, darzana aura cAritra ke pAlana kA upadeza dete the aura karmaraja se mukti ke liye tapa kA vidhAna karate the / harigiri ke siddhAnta meM niyativAda aura puruSArthavAda ke samanvayaka ke rUpa meM karma siddhAnta ko prastuta kiyA gayA hai / ambaDa parivrAjaka apanI AcAra paramparA ke kAraNa hI carcita huye / mAtaGga janma ke AdhAra para varga bheda svIkAra nahIM karate aura AdhyAtmika kRSi para bala dete the / vArattaka akiMcanatA ko zramaNatva kA Adarza mAnate the / Ardraka bhI kAmabhogoM ko sabhI duHkhoM ke mUla meM dekhate the / varddhamAna kA bhI arhat RSi ke rUpa meM ullekha hai / ve indriya aura mana ke saMyama para bala dete haiM aura karma raja ke Asrava, nirodha Adi kI prakriyA samajhAte haiM / vAyu ke upadeza meM bhI karma - siddhAnta kA nirUpaNa hai aura bIja ke aMkurita hone se usakI upamA dI gayI hai / pArzva nAmaka arhat RSi loka ko zAzvata mAnate huye bhI ise pAriNAmika yA parivartanazIla kahate the aura puNya pApa ko jIvana kA svakRtya svIkAra karate huye mukti ke liye cAturyAma kA upadeza dete the / piMga bhI AdhyAtmika kRSi ke hI upadezaka the aura AtmA ko kSetra, tapa ko bIja, saMyama ko naMgala aura ahiMsA tathA samiti ko baila mAnate the / mahAzAlaputra aruNa ke upadeza meM saMsarga kA sarvAdhika prabhAva svIkAra karate huye kalyANa mitratA para bala diyA gayA hai / RSigiri ke vacana meM sahanazIlatA sarvAdhika mahattvapUrNa guNa hai / uddAlaka krodhAdi kaSAyoM ko sAMsArika bandhana kA kAraNa batAte the aura krodha, ahaMkAra, mAyA, lobha ityAdi se virati kA upadeza dete the / nArAyaNa (tArAyaNa) ke upadeza meM bhI krodha ko hI pradhAna doSa svIkAra kiyA gayA hai / zrIgiri eka prakAra se zAzvatavAdI the unake AcAra meM vaidika karmakANDa kA samarthana jhalakatA hai / sAriputra nAmaka arhat buddha RSi ko ativarNanA aura madhyama mArga kI sAdhanA se jor3A gayA hai / saMjaya hara prakAra ke pApa karma se virata rahane kA upadeza dete haiM | dvaipAyana (dIvAyaNa) icchAoM ke damana kI bAta karate haiM aura usI ko sukha kA mUla mAnate haiM / indranAga ( iMdanAga) bhI viSaya-vAsanA se mukti kI carcA karate haiM aura muni ko vibhinna prakAra kI vidyAoM ke Azraya, bhaviSyakathana Adi dvArA AjIvikA prApti se bacane kI salAha dete haiM / soma ke upadeza meM nirantara AdhyAtmika vikAsa ke liye prayatnazIla rahane kA udbodhana hai / yama lAbha-hAni se aprabhAvita rahane ko hI zreSTha guNa mAnate haiM / varuNa bhI rAgadveSa se prabhAvita hone kA upadeza dete haiM aura vaizramaNa ke vacana meM ahiMsA ke pAlana para bala hai / ' 1. 45 pratyeka buddhoM ke vistAra ke liye dekhiye, saM0 vAlthera zUviMga : isibhAsiyAI evaM jaina, sAgaramala : RSibhASita eka adhyayana /

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dazaratha goMDa 231 uparyukta carcA se spaSTa hai ki kucha ine-gine apavAdoM ko chor3akara sabhI RSiyoM ke upadeza mukti-mArga ke hI upadeza haiM / sImita upalabdha sAmagrI se unameM pratyeka kA dArzanika dRSTikoNa to pUrNatayA spaSTa nahIM hotA, aura yaha bhI saMbhava hai ki jisa yuga kA yaha sandarbha hai usakI dRSTi se vibhinna dArzanika dRSTikoNoM meM vastutaH paripakvatA kA abhAva rahA ho aura kiMcit aspaSTatA rahI ho| parantu yaha nirvivAda hai ki prAyaH pratyeka ke upadeza meM AcAra-vicAra kI zuddhatA para bala hai aura indriya saMyama, anAsakti, ahiMsAdi vratoM ke pAlana kA upadeza hai / saMkSepa meM isameM koI saMdeha nahIM pratIta hotA ki sAmAnya rUpa se RSibhASita ke ye RSi prAyaH zramaNa parivrAjaka paramparA kI hI vizeSatA liye hue haiN| parantu hamArI dRSTi se eka atyanta rocaka tathya yaha hai ki uparyukta sUcI meM kucha aparicita nAmoM ke sAtha aneka suparicita nAma haiM, jo na kevala anyatra jaina sAhitya meM prApta hote haiM, apitu bauddha aura brAdbhaNa sAhitya meM bhI milate haiN| kucha to aise nAma haiM jo aitihAsika svIkAra kiye jAte haiM aura jinase jur3e upadeza anya srotoM se bhI bhalI-bhA~ti samarthita haiN| yaha bhI rocaka hai ki isa sUcI meM pArva, varddhamAna, maMkhaliputra, mahAkAzyapa, sAriputra, Adi suparicita nAma bhI haiM aura inake sAtha jur3e upadezoM kI jJAta sUcanAoM se kahIM koI visaMgati nahIM hai|' jAtaka jAtaka kathAoM meM buddha ke pUrva janma kI kathAeM saMgrahIta haiM jaba buddha ne buddhatva kI abhIpsA meM apanI bodhisattva avasthA meM pAramitAoM kA abhyAsa kiyA thA / theravAdI paramparA meM ina kathAoM ko suttapiTaka ke khuddakanikAya meM sthAna diyA gayA hai| isake saMketa haiM ki mUla jAtaka gAthA rUpa meM the aura AkAra meM saMkSipta aura anumAnataH pratyeka jAtaka ke liye maukhika kathA kahI jAtI thii| buddha ke pUrva janmoM kI ye kathAyeM itanI pracalita ho gayI thIM ki unake saMketa rUpa gAthA kA hI ullekha kara denA paryApta hotA thA aura utane se hI kathA samajha lI jAtI thii| ye kathAyeM vismRta na ho jAya~ isaliye kAlA tara meM prAcIna gAthAa aura unase saMyukta maukhika kathAoM ne sammilita rUpa se jAtakaTThakathA kA rUpa liyaa| isoM samaya jisa jAtaka se hama prAyaH paricita haiM vaha yahI prAcIna jAtakaTThakathA yA jAtakaTThavaNNanA 1. RSibhASita kI sUcI ke anya aneka RSiyoM aura unake matoM ko pahacAnane kI ceSTA kI jA sakatI hai| sAgaramala jaina jI ke adhyayana meM isa prakAra kA prayAsa hai| unhoMne rAmapRtta RSi ko gautama buddha ke guru rudraka rAmaputta ke rUpa meM pahacAnane kI ceSTA kI hai| yaha rocaka hai ki RSibhASita meM mahAkAzyapa aura sAriputra ko to sthAna milA hai kintu unake zAstA ko gautama buddha nhiiN| jAtaka sAhitya se sAmAnya paricaya ke liye dekhie viNTaraniTja, ema0, e hisTrI oNpha iNDiyana liTarecara, khaNDa 2, pRSTha 713 aura Age; upAdhyAya, bharata siMha, pAli sAhitya kA itihAsa, pR0 297 aura Age; jAtaka, aMgrejI anuvAda, saM0, I0vI kAvela, khaNDa 1, prAkkathana; hindI anuvAda ---danta Ananda komalyAyana, khaNDa 1, varaNa kathA; Adi / prastuta lekha meM pAda-TippaNiyoM meM jAtakoM ke sabhI sandarbha bhadanta kausalyAyana mahodaya ke hindI anuvAda se diye gaye haiN|

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232 RSibhASita aura pAli jAtaka meM pratyeka-buddha kI avadhAraNA hai| isI ko uccAraNa kI sukaratA ke lie prAyaH jAtaka kaha diyA jAtA hai| jAtakaTThakathA meM choTe-bar3e pA~ca sau saiMtAlisa jAtakoM kA saMgraha hai, jo vibhinna paricchedoM meM vibhAjita hai| zailI aura svarUpa kI dRSTi se pratyeka jAtaka ke pA~ca tattva haiM, yathA-paccuppannavatthu, atItavatthu, gAthA, atthavaSNanA yA veyyAkaraNa aura smodhaan| atItavatthu yA atIta kathA bhAga meM hI buddha ke pUrva janma kA vRttAnta AtA hai aura isaprakAra isI bhAga ke lie jAtaka nAma sArthaka hai| pAli jAtaka kathAoM ke atIta kathA bhAga meM pratyeka buddhoM ke aneka sandarbha prApta hote haiN| bauddha sAdhanoM meM arhat pada ke hI samakakSa parantu svatantra eka anya zIla-sampanna, Asravarahita viraja, vimala cakSu prApta kiye vimukta prANI kA pada thA, pratyeka-buddha kA aura apanI ati-viziSTa avadhAraNA tathA lokapriyatA kI dRSTi se yaha atyanta mahattvapUrNa pratIta hotA svayaM jAtaka isakI lokapriyatA ke pramANa haiM, kyoMki vahA~ upalabdha kathAoM meM pratyeka-buddhoM ke aneka sasammAna ullekha haiM / Abhirmika bauddhoM kI vikasita paramparA kA eka mahattvapUrNa pakSa mukta koTiyoM kI avadhAraNA se jur3A hai| gautamabuddha ke mahAparinirvANa ke anantara jaba kramazaH buddha pada kA vikAsa hone lagA aura buddha adhikAdhika guNoM, vizeSaNoM se vibhUSita kiye jAne lage, usa sthiti meM svAbhAvika rUpa se yaha bhI vikAsa huA ki yaha pada virala hai, sarva-sulabha nahIM hai aura buddha pada kI prApti aneka pUrva janmoM kI tapasyA se hI sambhava hotI hai| sAmAnya muktoM yA arhatoM se bheMTa karane ke liye hI buddha ke liye samyak sambuddha vizeSaNa kI AvazyakatA par3I hogii| parantu arhat aura pratyeka-buddha kA paraspara bheda kisa prakAra vikasita huA, yaha anumAna karanA kaThina hotA hai / paribhASA se pratyeka-buddha binA kisI kI sahAyatA aura pUrNataH nija prayatna se jJAna prApta karate haiM, parantu jJAna kA prakAzana kiye binA hI zarIra tyAga karate haiN| jaisA nIce spaSTa hogA, jAtakoM se yaha paribhASA isa sImA taka avazya samarthita hai ki vahA~ bhI kabhI-kabhI isa prakAra ke sandarbha milate haiM ki pratyeka buddha zIla kA prakAzana nahIM karate / parantu jAtakoM ke aneka sandarbho meM svayaM bodhisattva ke pratyeka-buddhoM ke prati zraddhA evaM bhaktibhAva rakhane, unase upadeza sunane aura preraNA prApta kara pravrajyA-grahaNa karane ke ullekha haiN| jabaki jAtakoM meM bodhisattva ke kisI arhat se upadeza sunane kA koI bhI sandarbha nahIM miltaa| vahA~ to unake dvArA kisI anya buddha se jJAna prApta karane kA bhI koI udAharaNa nahIM milatA, yadyapi isa prakAra ke kaI saMketa haiM ki buddha aneka haiM aura kAzyapa buddha ke ekAdhika ullekha bhI haiN| mahAvessantara jAtaka' meM vipazyI nAmaka samyak sambuddha kA ullekha hai| isa sthiti meM yaha 1. dekhie malAlazekhara, DikzanarI oNpha pAli prApara nemsa, khaNDa 2, pR0 94 aura Age, saMdarbha "pacceka buddha", au "puggala-pati (pI0TI0esa0 saMskaraNa ), pR0 14 / 2. mahAjanaka jAtaka, 539, khaNDa 6, pR0 5 / ( gAthA 22 ) 3. dekhiye jAtaka, 96 khaNDa / ; 132 khaNDa 2; 408, 415, 418, 459, 490, 495, - khaNDa 4; ityAdi / jAtaka, khaNDa 1, saMkhyA 4, 41; khaNDa 2, saMkhyA 104, 190, 243; khaNDa 4, saMkhyA 439 469; khaNDa 5, saMkhyA 537; khaNDa 6; saMkhyA 547. 5. jAtaka, khaNDa 6, saMkhyA 547 /

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dazaratha goMDa 233 sahaja zaMkA hotI hai ki bauddha dharma meM pratyeka buddhoM kI avadhAraNA mukta padoM kI kinhIM prAcIna svatantra mAnyatAoM para TikI hai, aura ho sakatA hai ki kisI-kisI udAharaNa meM usakA aitihAsika AdhAra bhI ho / yaha dhyAna meM rakhate hue ki zramaNa-parivrAjaka paramparA atyanta prAcIna hai aura vikAsa ke prArambhika caraNa meM yaha viziSTa samudAya yA sampradAya ke rUpa meM vibhAjita nahIM thI, yaha kalpanIya hai ki isI paramparA meM Adara prApta kinhIM viziSTa vyaktitvoM ko bauddha dharma ne AtmasAt kara liyA aura inheM pratyeka buddha koTi meM sthAna diyA / anya kisI prakAra se jAtakoM kI sAmagrI kI samucita vyAkhyA nahIM ho pAtI / jAtakoM meM prAyaH kAma-tRSNA se virati athavA sabhI sAMsArika vastuoM kI anityatA Adi kI vidarzanA - bhAvanA se pratyeka buddhatva prApti ke sandarbha milate haiM / pAnIya jAtaka' meM svayaM buddha prAcInakAla meM, jaba buddha utpanna nahIM hue the, paNDitoM dvArA kAma -vitarkoM kA damana kara pratyeka buddha hone kA ullekha karate haiM aura isI saMdarbha meM ve pA~ca pratyeka buddhoM kI kathA bhI kahate haiM / isa kathA meM kAzI rASTra ke do mitroM kI carcA meM eka ke pIne ke lie jala curAne pApa kI bhAvanA kA vicAra kara aura dUsare ke uttama rUpa vAlI strI ko dekhakara caMcala mana hone kA dhyAna kara pratyeka buddha kA ullekha hai / donoM ke hI saMdarbhoM meM pApa karma para dhyAna ko vidarzanA bhAvanA ke rUpa meM prastuta kiyA gayA hai aura pratyeka buddha ho jAne para unake rUpa parivartana hone, AkAza meM sthita hokara dharmopadeza karane aura uttara himAlaya meM nandamUla parvata para cale jAne kI carcA hai / isI prakAra kI kAzI- grAmavAsI eka putra kI kathA hai jo apane asatya bhASaNa ( mRSAvAda ) ke pazcAttApa dvArA pratyeka buddha hotA hai, aura usI sthAna ke eka grAma-bhojaka kI jo pazu bali ke pApa ko vidarzanA - bhAvanA se pratyeka-buddha pada prApta karatA hai / kumbhakAra jAtaka meM bhI viSaya-vAsanA se bhare gRhastha jIvana kI nissAratA aura sarvasva tyAga dvArA akiMcanatA kI prApti Adi kI vidarzanA bhAvanA dvArA kaI rAjAoM, yathA - kaliGganareza karaNDu, gandhAra-nareza naggajI videha - nareza nimI aura uttara pAMcAla - nareza dummukha ke pratyekabuddhatva lAbha hone kI kathA milatI hai / sonaka jAtaka meM zAlavRkSa se eka sUkhA pattA girate hue dekhakara eka vyakti meM zarIra kI jarA-mRtyu kI bhAvanA huI aura isa prakAra sAMsArika jIvana kI anityatA para vicAra kara usane pratyeka buddha pada prApta kiyA / 4 mahAmora jAtaka ke anusAra pratyeka-buddhatva jJAna kA lAbhI saba cita-maloM kA nAza kara saMsAra-sAgara ke anta para khar3A ho yaha kahatA hai- "jisa prakAra sarpa apanI purAnI keMculI chor3a detA hai aura vRkSa apane pIle pattoM kA tyAga kara detA hai, usI prakAra maiM lobha - mukta kumbhakAra jAtaka" meM AlaMkArika bhASA meM isa avasthA kA citraNa mAtA kI kokha - huA yyn 1. jAtaka 459, khaNDa 4. pR0 314-316 / 2. jAtaka 408, khaNDa 4, pR0 37-40 / 3. jAtaka 529, khaNDa 5, pR0 332 // 4. jAtaka 491, khaNDa 4, gAthA 15, pR0 547 / 5. jAtaka 408, khaNDa 4, pR0 37-38 /

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234 RSibhASita aura pAlijAtaka meM pratyeka-buddha kI avadhAraNA rUpI kuTiyA ke nAza, tInoM bhavanoM meM janma kI sambhAvanA kA chinna-bhinna honA, saMsArarUpI kUr3e-kacar3e kA sthAna zuddha kara denA, A~suoM ke samudra ko sukhA denA, haDDiyoM kI cAra-dIvArI ko tor3a denA, saMkSepa meM janma-maraNa ke cakra se pUrNatayA mukta ho jAne ke rUpa meM kiyA gayA hai| jAtakoM se pratyeka-buddhoM ke svarUpa ke vistRta aura rocaka vivaraNa milate haiN| unake kAmatRSNAse mukti kI to bAra-bAra carcA hai; yathA, mahAjanakajAtaka' ke anusAra pratyeka-buddha kAma-saMyojanoM ko kATakara, zIlAdi guNoM se yukta, akiMcana sukha kI kAmanA karane vAle, zIla kA vijJApana na karane aura badha-vandhana se virata hote haiM, aura dasa brAhmaNa jAtaka unheM sadAcArI aura maithunadharma se virata kahatA hai / para isake atirikta unake bAhya rUpa, sthAna, jIvana-paddhati Adi kI bhI carcA hai| dasa brAhmaNa jAtaka meM hI unheM eka hI bAra bhojana karane vAlA bhI kahA gayA hai| dhajaviheTha, kumbhakAra, dhammaddha, pAnIya Adi jAtako' se yaha saMketa prApta hota hai ki ye prAyaH kurUpa hote haiM, havA se naSTa bAdala aura rAha se mukta candramA kI taraha hote haiM, tathA sira-mUr3e se lekara do aMgula bAla vAle taka hote haiN| darImukha jAtaka' meM pratye dArA ATha pariSkAra dhAraNa karane kI carcA hai, yadyapi ye ATha pariSkAra kyA the yaha spaSTa nahIM kiyA gayA hai| pAnIya jAtaka ke anusAra pratyeka-buddha kASAya-vastradhArI hote aura surakta dupaTTA dhAraNa karate, kAya-bandhana bA~dhate, rakta-varNa uttarAsaGga cIvara eka kandhe para rakhate, megha-varNa pAsukUla cIvara dhAraNa karate, bhramara-varNa miTTI kA pAtra bA~yeM kandhe para laTakAte, Adi / mahAjanaka jAtaka meM bhI kucha isI prakAra kA vivaraNa hai; vahA~ bhI inake sira-mur3Ane, saMghATI dhAraNa karane, eka kASAya vastra pahanane, eka or3hane aura eka kandhe para rakhane kA ullekha hai tathA miTTI kA pAtra thailI meM kandhe para laTakAne aura hAtha meM daNDa lene kI carcA hai| kAsAva jAtaka kASAya vastra ke atirikta unake dvArA zastra dhAraNa karane va sira para TopI pahanane kI bhI carcA karatA hai| bahudhA jAtakoM meM uttara himAlaya kA nandamUla yA gandhamAdana-parvata pratyeka-buddhoM kA nivAsa sthAna kahA gayA hai| ve pratyeka-bodhi jJAna prApta kara Upara uThakara AkAza mArga se apane sthAna para pahu~cate haiM aura vahA~ udyAnoM meM aura maMgalazilAoM Adi sthAnoM para baiThate haiN| pratyeka buddhoM ke sthAna ke sandarbha meM jAtakoM meM anotatta-sarovara kI bhI carcA hai| sirikAla1. jAtaka 539, khaNDa 6, pR0 62 ( gAthA 115 ) aura 50-51 ( gAthA 22-24) / 2. jAtaka 495, khaNDa 4, pR0 575 / 3. jAtaka 495, khaNDa 4, pR0 575 / 4. jAtaka 391, khaNDa 3, pR0 454; 408, khaNDa 4, pR0 38; 220, khaNDa 2, pR0 392; 459, khaNDa 4, pR0 315 / 5. jAtaka 378, khaNDa 3, pR0 399 / 6. jAtaka 459, khaNDa 4, pR0 315 / 7. jAtaka 539, khaNDa 6, pR0 59-62 / 8. jAtaka 221, khaNDa 2, pR0 395 / 9. jAtaka 378, khaNDa 3, pR0 399; 421, khaNDa 4, pR0 111; 459, khaNDa 4, pR0 315; Adi /

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235 dazaratha goMDa kaNi jAtaka' ke anusAra yaha sarovara aneka ghAToM se yukta hotA hai, isameM buddhoM, pratyeka-buddhoM Adi ke apane-apane nizcita ghATa hote haiN| vastutaH bauddhoM kI anotatta-sarovara kI kalpanA atyanta manorama kalpanA hai aura vidvAnoM ne ise sampUrNa sRSTi ke pratIka ke rUpa meM dekhA hai| uparyukta jAtaka ke vivaraNa se bhI isakA gambhIra pratIkAtmaka mahattva dhvanita hotA hai, kyoMki usameM buddhoM, pratyeka-buddhoM ke ghATa ke sAtha-sAtha bhikSuoM, tapasviyoM, cAturmahArAjika Adi svarga ke devatAoM ke apane-apane ghAToM kI bhI carcA hai| jAtaka pratyeka buddhoM ke bhikSATana ke lie nikalane kI bhI carcA karate haiN| mahAmora jAtaka prAtaHkAla ko pratyeka-buddhoM ke bhikSATana kA ucita samaya batAtA hai| khadiraMgAra jAtaka' se yaha jJAta hotA hai ki ve eka saptAha ke dhyAna ke bAda uThakara bhikSATana ke lie nikalate / khadiraMgAra aura kumbhakAra jAtaka' meM pratyeka buddhoM ke bhikSATana yAtrA ke prArambha kA sundara varNana hai| yaha socakara ki Aja amuka sthAna para jAnA cAhie, pratyeka-buddha nandamUla-parvata kSetra se nikala kara, anotatta sarovara para nAgalatA kI dAtuna kara, nitya-karma se nivRtta ho, manozilA para khar3e ho, kAya-bandhana bA~dha, cIvara dhAraNa kara, Rddhimaya miTTI kA pAtra le, AkAza mArga se bhikSA ke lie gantavya sthAna ko jAte / mahAjanaka jAtaka ke 6 anusAra saptAha bhara pAnI barasane para bhI bhIMge vastra meM hI bhikSATana ke lie niklte| jAtakoM meM pratyeka-buddhoM ke prati bhaktibhAva aura unakI pUjA ke bhI paryApta sandarbha prApta hote haiM / mahAjanaka jAtaka meM pratyeka buddha ke lie "suriyuggamaNenidhi' vizeSaNa kA prayoga kiyA gayA hai, jisakA yaha tAtparya batAyA gayA hai ki sUrya ke samAna hone se pratyeka-buddha hI sUrya hai| nizcaya hI isa upAdhi se samAja meM pratyeka-buddhoM ke AdarAspada hone kA saMketa milatA hai| dhammaddha, dhajaviheTha aura darImukha jAtaka' se yaha abhivyakta hotA ki muNDita zira vAle pratyekabuddha ko dekhakara janatA sira para hAtha jor3akara praNAma karatI tathA vidA karate samaya jaba taka ve A~kha se ojhala nahIM ho jAte,taba taka dasa nakhoM ke mela se anjali ko mastaka para rakhakara namaskAra karatI rahatI / pAnIya va kumbhakAra jAtaka se jJAta hotA hai ki upAsaka unakI prazaMsA meM yaha stuti kahate ki "bhante ! ApakI pravrajyA aura dhyAna Apake hI yogya hai|" bhikkhA parampara 1. jAtaka 382, khaNDa 3, pR0 414 / 2. isake viSaya meM dekhiye malAlazekhara : DikzanarI oNpha pAli prApara nemsa, sandarbha / ("anotatta') aura agravAla, vAsudevazaraNa : bhAratIya kalA, pR0 69, 114 aura cakradhvaja, pR0 36 / 3. jAtaka 491, khaNDa 4, pR0 546 / 4 jAtaka 40, khaNDa 1, pR0 349 / 5 jAtaka 40, khaNDa 1, pR0 349; aura 408, khaNDa 4, pR0 40 / 6. jAtaka 539, khaNDa 6, pR0 61, (gAthA 111) / 7. jAtaka 539, khaNDa 7, pR0 46-47 / 8. jAtaka 220, khaNDa 2, pR0 392; 391, khaNDa 3, pR0 454; aura 378, khaNDa 3, pR0 402 / 9. jAtaka 459, khaNDa 4, pR0 317-318; aura 408, khaNDa 4, pR0 41 / 3

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236 RSibhASita aura pAlijAtaka meM pratyeka-buddha kI avadhAraNA jAtaka' meM pratyeka-buddha apane dharma kI abhivyakti isa rUpa meM karate haiM.-"na pakAtA hU~, na pakavAtA hU~, na kATatA hU~, na kaTavAtA huuN|" ataH upAsaka inheM akiMcana tathA saba pApoM se dUra jAnakara dAhine hAtha se kamaNDalu le,bA~yeM hA~tha se pavitra bhojana dete| bahudhA jAtakoM meM bhikSATana karate pratyeka-buddhoM ke prati upAsakoM dvArA kiye jAne vAlA Adara-satkAra isa rUpa meM varNita hai ki upAsaka loga unheM ghara le jAkara dakSiNodaka dete, pA~va dhote, sugandhita tela malate, Asana pradAna karate aura tatpazcAt unake liye uttama khAdya parosate, aura anta meM dAna dekara prArthanA kara unheM vidA krte| chaddanta jAtaka bodhisattva chaddanta dvArA pA~ca sau pratyeka-buddhoM ke liye kamala ke pattoM para madhura phala tathA "bhisa-mUla'' parosane kA ullekha karatA hai| bAhara kahIM bhI, mArga Adi meM jaba upAsakoM kI pratyeka-buddhoM se bheMTa ho jAtI to ve unake prati Adara-satkAra vyakta karate / saGgha aura kummAsapiNDa jAtaka' se jJAta hotA hai ki aise avasaroM para upAsakoM ke mana meM yaha bhAva hotA ki merA puNya kSetra A gayA hai, Aja mujhe isameM bIja DAlanA cAhiye, dAna kA yaha puNya-karma dIrgha-kAla taka mere hita-sukha ke liye hogA, ityAdi / ve pratyeka-buddha ko praNAma karate aura dAna svIkAra kara lene kI unakI anujJA jAna, ve vakSa kI chAyA meM bAla kA U~cA Asana taiyAra kara usa para apanI cAdara yA komala TahaniyA~ bichA kara pratyeka-buddha ko biThAte, done meM pAnI lAkara unheM dakSiNodaka dete, unheM kulmASa laDDa pradAna karate jo binA namaka, zakkara aura tela kA banA hotA, unake liye jUtA, chAtA Adi dAna karate aura unheM praNAma kara minnata Adi karake vidA krte| sthiti vizeSa meM upAsaka ke pAsa jo bhI hotA yA jisakI icchA hotI, usI ko dAna meM arpita kiyA jaataa| suruci jAtaka' meM eka vaMsakAra upAsaka pratyeka-buddha ko dekhakara unheM ghara le jAkara Adara-satkAra karatA hai aura unake varSAvAsa ke lie gaMgA taTa para gUlara kI jamIna aura bAMsa kI dIvAra kI parNa-kuTI banA, daravAjA lagA aura caGkramaNa bhUmi banAkara dAna karatA hai| varSAvAsa kI tIna mAsa kI avadhi pUrI hone para vaha unheM cIvara or3hAkara vidA karatA hai| dasa brAhmaNa aura Aditta jAtaka se jJAta hotA hai ki pratyeka-buddhoM ko unake mUla nivAsasthAna (uttara himAlaya kA nandamUlaka yA gandhamAdana-parvata pradeza) se bhI Amantrita karake Adara-satkAra karane kI prathA thii| isa prakAra ke satkAra meM prAtaHkAla hI khA-pIkara, uposathavrata rakhakara, camelI ke puSpoM kI TokarI le, prAsAda ke A~gana yA khule sthAna para apane pA~ca aMgoM ko bhUmi para pratiSThita kara, pratyeka-buddha ke guNoM kA anusmaraNa kiyA jAtA thA aura uttaradizA kI ora praNAma kara, usI dizA meM puSpoM kI sAta-ATha muTThiyA~ AkAza kI ora pheMka kara isa prakAra Agraha kiyA jAtA thA ki "uttara himAlaya ke nandamUla parvata para rakhane vAle 1. jAtaka 496, khaNDa 4, pR0 581 / 2. jAtaka 96, khaNDa 1; 390, khaNDa 3; 408, khaNDa 4; 459, khaNDa 4 Adi / 3. jAtaka 514, khaNDa 5, pR0 128 / / 4. jAtaka 442, khaNDa 4, pR0 215; aura 415, khaNDa 4, pR0 67 / 5. jAtaka 489, khaNDa 4, pR0 523 / 6. jAtaka 495, khaNDa 4, pR0 575; aura 424, khaNDa 4, pR0 129-131 /

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dazaratha goMDa 237 pratyeka-buddha kala hamArA nimantraNa svIkAra kreN|" nimantraNa ke liye uttara-dizA kI ora pheMke gaye puSpoM para hI pratyeka-buddha vicAra karate the, kyoMki usI dizA meM unakA nivAsasthAna hai, aura puSpoM kA lauTakara na AnA isa bAta kA saMketa mAnA jAtA thA ki pratyeka-buddhoM ne nimantraNa svIkAra kara liyA hai| aisA vizvAsa thA ki uposatha aMgoM (dAna, zIla, satya, Adi ) se yukta hone para jo puSpa pheMke jAte, ve avazya pratyeka-buddhoM para jAkara girate the| dhyAna se pratyeka-buddha yaha jAna lete the ki amuka vyakti ne satkAra karane ke liye hameM Amantrita kiyA hai| ve samUhoM meM apane viziSTa AkAza mArga se vahA~ pahu~cate the| vahA~ satkAra kI prakriyA sAta dinoM taka calatI rahatI, usameM saba pariSkAroM kA dAna diyA jAtA aura pratyeka-buddha dAnAnumodana kara apane sthAna ko punaH lauTa jAte / dAnAnumodana meM ve isa prakAra upadeza karate ki "yaha saMsAra jarA aura maraNa se jala rahA hai, dAna dekara isase mukti prApta karo; jo diyA jAtA hai vahI surakSita hotA hai, ityAdi" / varNita rUpa meM pratyeka-buddhoM ko nimantrita karake unakA AdarasatkAra karane kI uparyukta vidhi atiraMjita rUpa meM aura alaMkArika zabdAvalI meM varNita hai, parantu isase yaha spaSTa hai ki viziSTa nimantraNa dekara pratyeka-buddhoM kA Adara-satkAra kiyA jAtA thA aura apane dAnAnumodana meM ve upAsakoM ko jJAna aura vairAgya kA upadeza dete the| pratyeka-buddhoM ke apane vizvasta kula-upAsaka bhI hote the jo unakI sabhI AvazyakatAoM kI pUrti karate the / telapatta jAtaka' se yaha jJAta hotA hai ki kula vizvasta upAsaka unase apanI bhaviSya sambandhI bAteM bhI pUchate se / mahAjanaka jAtaka sUcanA detA hai ki nitya-bhojana grahaNa karane vAle pratyeka-buddha ke sammAna meM unakA vizvasta kula upAsaka rAjA pratyeka-buddha ke AvAgamana kI sImA-kSetra ke solaha sthAnoM para nidhi gAr3a kara rakhatA / ve solaha sthAna therAjadvAra, jahA~ pratyeka-buddha kI agavAnI kI jAtI aura jahA~ se unheM vidA kiyA jAtA, rAjabhavana ke bar3e daravAje kI dehalI ke nIce, dehalI ke bAhara, dehalI ke andara, maMgala-hAthI para car3hane ke samaya sone kI sIr3hI rakhane ke sthAna para, utarane ke sthAna para, cAramahAsAla arthAt rAjazaiyyA ke cAroM zAlamaya pauve ke nIce, zaiyA ke cAroM ora yuga bhara kI dUrI meM, maMgala. hAthI ke sthAna para, usake donoM dA~toM ke sAmane ke sthAna para, maMgala-ghor3e kI pUMcha uThane ke sthAna para, maMgala-puSkariNI meM tathA zAla vRkSa ke maNDalAkAra vRkSa kI chAyA ke andr| chaddanta jAtaka se yaha bhI vidita hotA hai ki vizvasta kula-upAsaka kI mRtyu hone para kula ke sadasya pratyeka-buddha ke pAsa jAkara yaha Agraha karate ki "bhante ! ApakI AvazyakatAoM kI pUrti karane vAlA dAtA amuka kAraNa se mRtyu ko prApta huA hai, Apa usake zava ko dekhane ke lie AyeM" / pratyeka-buddha usa sthAna para phuNcte| vahA~ unase zava kI vandanA karAyI jAtI, tatpazcAt zava ko citA para rakha kara jalA diyA jAtA, aura pratyeka-buddha rAta-bhara citA ke pAsa sUtra-pATha krte| 1. jAtaka 96, khaNDa 1, pR0 558 / 2. jAtaka 539, khaNDa 6. pR0 42 aura 46-47 / 3. jAnaka 514, khaNDa 5. pR0 141-142 /

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238 RSibhASita aura pAlijAtaka meM pratyeka-buddha kI avadhAraNA jAtaka kathAyeM pratyeka-buddhoM ke dhAtu caityoM aura unakI pUjA ke bhI sandarbha pradAna karatI haiM / dhAtu se tAtparya zarIra-dhAtu yA asthiyoM se hai| asadda jAtaka' meM isa prakAra kI carcA hai ki nandamUla-parvata para apane Ayu-saMskAra kI samApti ko sannikaTa dekha pratyeka-buddha yaha vicAra karate haiM ki "bastI ke rAjodyAna meM parinirvRtta hone para manuSya merI zarIrakriyA kara, utsava manA, dhAtu-pUjA kara svarga-gAmI hoMge, aura nirvANarUpI nagara meM praveza ko prakaTa karane vAlA yaha udAna kahakara ki "maiMne niHsaMdeha janma kA anta dekha liyA, phira maiM, garbha zaiyA meM nahIM AU~gA, yaha merI antima garbha-zaiyA hai, merA saMsAra punarutpatti ke liye kSINa ho gayA", ve rAjodyAna meM eka puSpita zAlavRkSa ke nIce parinirvANa ko prApta hote / sumaGgala jAtaka meM mAlI ke hAtha pratyeka-buddha kI Akasmika mRtyu hone kI sthiti meM udyAna kA svAmI rAjA unakA zarIra-kRtya karate varNita hai / uparyukta donoM jAtakoM se yaha spaSTa hotA hai ki rAjA parinirvRtta pratyeka buddha ke zarIra kA saptAha bhara pUjotsava manA, saba sugandhiyoM se yukta citA para zarIra-kriyA karake, zarIra-dhAtu para cAra mahApathoM para dhUpa yA caitya banavAtA hai aura caitya kI pUjA karate hue pratyeka-buddha ke batAye dharmoM kA pAlana karane tathA dharmAnusAra rAjya karane kA vrata letA hai / rAjA ke dvArA hI zarIra-kriyA evaM caitya nirmANa karAye jAne kA yaha aucitya hai ki pratyeka-buddha rAjA ke "puNya kSetra' mAne jAte the, unake dvArA upadezita dharma kA pAlana rAjA kA dharma hotA thA, aura pratyeka-buddha rAjodyAna meM hI Thaharate the / pratyeka-buddhoM ke jIte jI unakI AvazyakatAoM kI pUrti karanA tathA parinirvRtta hone para unakI dhAtu-pUjA karanA rAjA kA Avazyaka dharma thA aura aisA karake ve svarga-gAmI hone kI kAmanA karate the| caitya AvAgamana ke suvidhAjanaka sthAnoM para hI banAye jAte the| pAli jAtaka sAhitya meM pratyeka-baddhoM ke saMdarbha meM uparokta prakAra kI hI sAmagrI hai| RSibhASita aura jAtaka meM pratyeka-buddhoM kI avadhAraNA ke svataMtra adhyayana se jo anumAna hotA hai, donoM ke tulanAtmaka adhyayana se vaha bhalI-bhA~ti saMpuSTa hotA hai| mila-julakara donoM paramparAoM ke sAkSya yaha bhalI-bhA~ti siddha karate haiM ki pratyeka-buddhoM kI avadhAraNA mUlataH na to jaina paramparA kI hai, na bauddha paramparA kI; balki unheM svataMtra koTi meM hI rakhanA caahiye| jisa sImA taka viziSTa-viziSTa nAmadhArI pratyeka-buddhoM kA aitihAsika AdhAra svIkAra kiyA jA sakatA hai, unheM sAmAnya rUpa se zIla aura mokSa mArga ke upadezaka mAnanA cAhiye, aura yadyapi unameM viziSTa vaidika RSiyoM ke bhI sammilita hone kI sambhAvanA hai, jaisA ki RSibhASita kI sAmagrI se dhvanita bhI hotA hai, sAmAnya rUpa se unheM zramaNa parivrAjaka paramparA kA hI aMga svIkAra karanA cAhiye, kyoMki mokSa mArga kA upadeza aura zuddha AcAra-vicAra ko usakA AdhAra banAnA, ahiMsA, brahmacarya, Adi ko mokSa mArga kA abhinna aMga mAnanA, gRhastha jIvana ko doSapUrNa mAnakara pravrajana kA upadeza denA, ye saba usI paramparA kI vizeSatAyeM haiN| yaha sarvasvIkRta tathya hai ki vaidika yajJa paramparA kI hI bhA~ti zramaNa parivrAjaka paramparA kA bhI dIrghakAlIna itihAsa hai| prAcIna vaidika sAhitya meM isa viSaya ke 1. jAtaka 418-, khaNDa 4- pR0 92-93 / 2. jAtaka 420, khanDa 4- pR0 100 /

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dazaratha goMDa 239 sandarbha bhale hI saMkhyA meM kama hoM, ve sabhI mahattvapUrNa haiM, aura zramaNa dharma kI prAcInatA ko siddha karate haiN| abhI hAla taka yahI mAnane kI pravRtti thI ki vaidika yajJa paramparA aura pazu hiMsA ke Alocaka hone ke kAraNa isa paramparA ko anivAryataH anArya aura avaidika honA cAhiye / kabhI-kabhI Adhunika vidvAn isI sUtra se zramaNa paramparA kA sambandha saindhava saMskRti se bhI jor3ate haiN| parantu aba isake puSTa sAkSya prastuta kiye gaye haiM ki zramaNa paramparA bhI vaidika yajJa paramparA se bhinna parantu prAcIna bhAropIya aura bhAraterAnI Arya saMskRti kA hI eka aMga pratIta hotI hai| isa sthiti meM yaha sahaja kalpanIya hai ki apane dIrgha kAlIna itihAsa meM zramaNa paramparA ne vAstava meM aise aneka RSiyoM ko janma diyA ho jinakI svataMtra ziSya paramparA to na vikasita huI ho, parantu nijI upalabdhi aura upadezoM kI mahattA kI dRSTi se jinakI smRti surakSita rhii| buddha aura mahAvIra ke yuga ke Asa-pAsa jaba zramaNa paramparA ne viziSTa-viziSTa varga yA samudAya kA rUpa grahaNa kiyA, usa sthiti meM uparyukta prakAra ke aneka prAcIna RSiyoM ko pratyeka-buddha kI viziSTa koTi meM rakha diyA gyaa| RSibhASita kI sAmagrI aura sAmAnya rUpa se jaina Agama ke sAkSya se yaha to spaSTa AbhAsa nahIM hotA ki pratyeka-buddha rUpa ina aneka prAcIna RSiyoM ke nAma aura upadeza ke udAra bhAva se smaraNa karane aura surakSita rakhane ke atirikta jaina paramparA ne usakA aura koI viziSTa sadupayoga kiyA ho / eka prakAra se bauddha dharma meM bhI prAyaH yahI sthiti lagatI hai, aura jAtaka kathAoM meM bhI sthAna-sthAna para bodhisatva se jur3e hone ke sAtha bhI pratyeka-buddha prAyaH unake preraka mAtra haiN| parantu yaha rocaka hai ki pratyeka-buddhoM kI avadhAraNA bAda ke bauddha paramparA meM sarvathA lupta nahIM huii| na kevala AbhidhArmika granthoM meM bauddha santoM kI koTi meM arhat aura samyak sambuddha ke sAtha unakA prAyaH parigaNana kiyA gayA", apitu mahAyAna dvArA apane bodhisatva Adarza kI tulanA meM arhatoM ke sAtha-sAtha unake Adarza para bhI atyadhika svataMtratA aura saMkIrNatA kA AkSepa kiyA gyaa| DI 55/10 auraMgAbAda, vArANasI-22010 1. zramaNa paramparA ke prAcIna itihAsa ke liye mukhya rUpa se dekhie--pANDeya, govindacandra : sTaDIja ina da orijansa oNpha buddhijma, pR0 258 aura Age- aura unhIM kA dUsarA grantha : bauddha dharma ke vikAsa kA itihAsa, pR0 4 aura Age / 2. dekhie pANDeya- govindacandra : sTaTIja ina da orijanva oNpha buddhijma, pR0 25 / aura Age tathA bauddha dharma ke vikAsa kA itihAsa, pR0 3 / 3. dekhie- pro. vizvambhara zaraNa pAThaka ke hAla hI meM prakAzita do mahatvapUrNa zodhapatra jo zrI rAma goyala ke grantha hisTrI oNpha iNDiyana buddhijma aura sItArAma dUbe ke grantha bauddha saMgha ke prAra mbhika vikAsa kA eka adhyayana meM purovAka ke rUpa meM prakAzita haiN| 4. dekhie puggala-paati (pI0 TI0 esa0 saMskaraNa ) pR0 14 aura 70 / 5. uttara kAlIna bauddha dharma meM pratyeka buddha kI sthiti ke sambandha meM dekhie- nalinAkSa datta : aispekTsa A~pha mahAyAna buddhijma, pR0 80 aura Age; haradayAla : da bodhisatva DAkTrIna ina buddhisTa saMskRta liTarecara pR0 3; bhikSu saMgharakSita : e sarve oNpha buddhijma, pR0 79 222-223 aura 241 /

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa DA0 ziva prasAda pUrvamadhyakAla meM zvetAmbara zramaNasaMgha kA vibhinna gacchoM aura upagacchoM meM vibhAjana jaina dharma ke itihAsa kI eka atyanta mahattvapUrNa ghaTanA hai| candrakula (bAda meM candragaccha) se aneka choTI-bar3I zAkhAoM ( gacchoM) kA prAdurbhAva huA aura ye zAkhAyeM punaH kaI upazAkhAoM meM vibhAjita huii| candrakula kI eka zAkhA ( vaDagaccha /bRhadgaccha ) ke nAma se prasiddha huI / vaDagaccha se vi0saM0 1149 meM pUrNimAgaccha kA prAdurbhAva huA aura pUrNimAgaccha kI eka zAkhA vi0 saM0 kI 13vIM zatI se Agamikagaccha ke nAma se prasiddha huii| pUrNimAgaccha ke pravartaka AcArya candraprabhasUri ke ziSya AcArya zIla guNasUri isa gaccha ke Adima AcArya mAne jAte haiN| isa gaccha meM yazobhadrasUri, sarvANaMdasUri, vijayasiMhasUri, amarasiMhasUri, hemaratnasUri, amararatnasUri, somaprabhasUri, ANaMdaprabhasUri, muniratnasUri, AnandaratnasUri Adi kaI vidvAn evaM prabhAvaka AcArya hue haiM, jinhoMne apane sAhityika aura dhArmika kriyAkalApoM se zvetAmbara zramaNasaMgha ko jIvanta banAye rakhane meM mahattvapUrNa bhUmikA pradAna kii| pUrNimAgacchIya AcArya zIlaguNasari aura unake ziSya devabhadrasUri dvArA jIvadayANaM taka kA zakrastava aura 67 akSaroM kA parameSThImantra, tIna stuti se devavandana Adi bAtoM meM AgamapakSa ke samarthana se vi0saM0 1214 yA 1250 meM Agamikagaccha aparanAma tristutikamata kA prAdurbhAva huaa|' Agamika gaccha ke itihAsa ke adhyayana ke liye sAhityika aura abhilekhIya donoM prakAra ke sAkSya upalabdha haiN| sAhityika sAkSyoM ke antargata isa gaccha ke AcAryoM dvArA likhita granthoM kI prazastiyoM tathA isa gaccha aura isakI zAkhAoM kI paTTAvaliyoM kA ullekha kiyA jA sakatA hai| abhilekhIya sAkSyoM ke antargata isa gaccha ke AcAryoM / munijanoM dvArA pratiSThApita jina pratimAoM para utkIrNa lekhoM ko rakhA gayA hai, inakI saMkhyA savA do sau ke AsapAsa hai| paTTAvaliyoM dvArA isa gaccha kI do zAkhAoM-dhaMdhUkIyA aura viDAlaMbIyA kA patA calatA hai| Agamikagaccha aura usakI zAkhAoM kI paTTAvaliyoM kI tAlikA isa prakAra hai ... 1. nAhaTA, agaracanda ."jaina zramaNoM ke gacchoM para saMkSipta prakAza" yatIndrasUriabhinandanagrantha (Ahora, 1958 I0) pRSTha 135-165 /

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242 DaoN. ziva prasAda ajJAta paTTAvalI kramAGka paTTAvalI kA nAma racanAkAra saMbhAvita saMdarbha grantha . tithi AgamikagacchapaTTAvalI ajJAta 13vIM zatI vividhagacchIyapaTTAvalI lagabhaga saMgraha-saMpA0 jinavijaya pRSTha 9-12 AgamikagacchapaTTAvalI ajJAta 16vIM zatI jainagUrjarakavio, bhAga 3, lagabhaga pariziSTa, saMpA0 mohana lAla dalIcaMda desAI pRSTha 2224-2232 dhaMdhUkIyA zAkhA kI 17vIM zatI vahI, pRSTha 2232 paTTAvalI lagabhaga viDAlaMbIyA zAkhA ajJAta 18vIM zatI vahI pRSTha 2233 kI paTTAvalI lagabhaga Agamikagaccha- munisAgarasUri 16vIM zatI paTTAvalIsamuccaya, bhAga2 158-162 lagabhaga jainasatyaprakAza varSa 6, aMka 4 jaina paramparAno itihAsa bhAga-2, pRSTha 540-542 vividhagacchIyapaTTAvalI saMgraha, pRSTha 234-235 dhaMdhUkIyAzAkhA ajJAta 17vIM zatI vividhagacchIyapaTTAvalIkI paTTAvalI lagabhaga saMgraha, pRSTha 235-236 ukta tAlikA kI prathama paTTAvalI meM Agamikagaccha ke pravartaka AcArya zIlaguNasUri kA pUrNimAgacchIya AcArya candraprabhasUri ke ziSya ke rUpa meM ullekha hai| isake atirikta isa paTTAvalI se Agamikagaccha ke itihAsa ke bAre meM koI sUcanA nahIM milatI hai| tAlikA meM pradarzita aMtima donoM paTTAvaliyA~ Agamika gaccha ke prakaTakartA zIlaguNasUri se prArambha hotI haiN| ye paTTAvaliyA~ isa prakAra haiM :munisAgarasUri dvArA racita AgamikagacchapaTTAvalI meM ullikhita guru paramparA kI sUcI zIlaguNasUri [ Agamikagaccha ke pravartaka ] devabhadrasUri dharmaghoSasUri

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Agamika gaccha / prAcIna tristutika gaccha kA saMkSipta itihAsa yazobhadrasUri sarvANaMdasUra T abhayadevasUri 1 vajrasenasUri jinacandrasUri hemasiMhasUri ratnAkarasUri 1 vijayasiMhasUri guNasamudrasUri abhayasiMha sUri 1 somatilakasUri T somacandrasUri I guNaratnasUra munisiMhasUra zIlaralasUri ANaMdaprabhasUri muniratnasUri 1 munisAgarasUri [ paTTAvalI ke lekhaka ] tAlikA meM kramAGka 6 para pradarzita Agamikagaccha ( dhaMdhU kI yAzAkhA ) kI paTTAvalI meM ullikhita guru-paramparA kI sUcI zIlaguNasUri deva bhadrasUri dharmaghoSasUri 243 yazobhadrasUri I

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244 DaoN. ziva prasAda sarvANaMdasUri abhayadevasUri vajrasenasUri jinacandrasUri vijayasiMhasUri abhayasiMhasUri amarasiMhasUrihemaratnasUri amararatnasUri somaratnasUri guNanidhAnasUri udayaratnasUri saubhAgyasundarasUri dharmaratnasUri megharatnasUri jaisA ki spaSTa hai, ukta donoM paTTAvaliyAM Agamikagaccha ke prakaTakartA zIlaguNasUri se prArambha hotI haiN| isameM prArambha ke 4 AcAryoM ke nAma bhI samAna haiM, ataH isa samaya taka zAkhAbheda nahIM huA thA, aisA mAnA jA sakatA hai / Age yazobhadrasUri ke tIna ziSyoM-sarvANaMdasari, abhayadevasari aura vajrasenasUri ko paTTAvalIkAra munisAgarasUri ne eka sIdhe krama meM rakhA vahIM dhaMdhakIyA zAkhA kI paTTAvalI meM unheM yazobhadrasUri kA ziSya batalAyA gayA hai / sarvANaMdasari kI ziSyaparamparA meM jinacandrasUri hue, zeSa do AcAryoM abhayadevasari aura vajrasenasari kI ziSyaparamparA aAge nahIM clii| jinacandrasUri ke ziSya vijayasiMhasUri kA donoM paTAvaliyoM meM samAna rUpa se ullekha hai| paTAvalIkAra munisAgarasUri ne jinacandrasUri ke do anya ziSyoM hemasiMhasari aura ratnAka rasUri kA bhI ullekha kiyA hai, parantu unakI paramparA Age nahIM clii| vijayasiMhasUri ke ziSya abhayasiMhasUri kA nAma bhI donoM paTTAvaliyoM meM samAna rUpa se milatA hai| abhayasiMhasUri ke do ziSyoM-~-amarasiMhasUri aura somatilakasari se yaha gaccha do zAkhAoM meM vibhAjita ho gyaa| amarasiMhasUri kI ziSyasantati Age calakara dhandhakIyA zAkhA aura somatilakasUri kI ziSyaparamparA viDAlaMbIyA zAkhA ke nAma se jAnI gyii| yaha ullekhanIya hai ki pratimAlekhoM meM kahIM bhI ina zAkhAoM kA ullekha nahIM huA hai, vahA~ sarvatra kevala Agamikagaccha kA hI ullekha hai, kintu kucha prazastiyoM meM spaSTa rUpa se ina zAkhAoM kA nakma milatA hai tathA donoM zAkhAoM kI paTTAvaliyA~ to svatantra rUpa se milatI hI haiM, jinakI prArambha meM carcA kI jA cukI hai|

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa - 245 abhayasiMhasari dvArA pratiSThApita eka jinapratimA para vi0 saM0 1421 kA lekha utkIrNa hai, ata; yaha mAnA jA sakatA hai ki vi0 saM0 1421 ke pazcAt arthAt 15vIM zatI ke madhya ke AsapAsa yaha gaccha do zAkhAoM meM vibhAjita huA hogaa|| cU~ki isa gaccha ke itihAsa se sambaddha jo bhI sAhityika aura abhilekhIya sAkSya upalabdha haiM, ve 15vIM zatI ke pUrva ke nahIM haiM aura isa samaya taka yaha gaccha do zAkhAoM meM vibhAjita ho cukA thA ataH ina donoM zAkhAoM kA hI adhyayana kara pAnA sambhava hai| zIlaguNasUri taka ke 8 paTTadhara AcAryoM meM kevala abhayasiMhasUri kA hI vi0 saM0 1421 ke eka pratimA lekha meM pratimA pratiSThApaka ke rUpa meM ullekha hai| zeSa 7 AcAryoM ke bAre meM mAtra paTTAvaliyoM se hI nyUnAdhika sUcanAyeM prApta hotI haiM, anya sAkSyoM se nhiiN| lagabhaga 200 varSoM kI avadhi meM kisI gaccha meM 8 paTTadhara AcAryoM kA honA asambhava nahIM lagatA, ataH Agamika gaccha ke vibhAjana ke pUrva ina paTTAvaliyoM kI sUcanA ko svIkAra karane meM koI bAdhA nahIM hai| jaisA ki pUrva meM kahA jA cukA hai abhayasiMhasUri ke pazcAt unake ziSyoM amarasiMhasari aura somatilakasUri kI ziSyasantati Age calakara kramazaH dhandhUkIyAzAkhA aura viDAlaMbIyAzAkhA ke nAma se jAnI gayI, yaha bAta nimnapradarzita tAlikA se spaSTa hotI hai-- zIlaguNasUri [ Agamikagaccha ke pravartaka ] devabhadrasUri dharmaghoSasUri yazobhadrasUri abhayadevasUri sarvAnandasUri jinacandrasUri vajrasenasUri vajrasenasUri vijayasiMhasUri hemasiMhasUri ratnAkarasUri abhayasiMhasUri amarasiMhasUri hemaratnasUri amararatnasUri somaratnarUri guNasamudrasUri somatilakasUri somacandrasUri guNaratnasUri munisiMhasUri dhaMdhUkIyAzAkhA prArambha viDAlaMbIyA... zAkhA prArambha Jain Education in For Private kersonal Use Only

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246 DaoN0 ziva prasAda __ adhyayana kI suvidhA ke liye donoM zAkhAoM kA alaga-alaga vivaraNa prastuta kiyA jA rahA hai| inameM sarvaprathama sAhityika sAkSyoM aura tatpazcAt abhilekhIya sAkSyoM ke vivaraNoM kI vivecanA kI gayI hai| __ sAhityika sAkSya 1- puNyasArarAsa'--yaha kRti AgamagacchIya AcArya hemaratnasa ri ke ziSya sAdhumeru dvArA vi0 sa0 1501 pauSavadi 11 somavAra ko dhaMdhUkA nagarI meM racI gyii| kRti ke anta meM racanAkAra ne apanI guruparamparA kA ullekha kiyA hai, jo isa prakAra hai-- amarasiMhasUri hemaratnasUri sAdhumeru [racanAkAra 2- amararatnasUriphAgu2 maru-gurjara bhASA meM likhita 18 gAyAoM kI isa kRti ko zrI mohanalAla darlAcanda desAI ne vi0 samvat kI 16vIM zatI kI racanA mAnI hai| isa kRti meM racanAkAra ne apanA paricaya kebala amararatnasa riziSya itanA hI batalAyA hai| yaha racanA prAcInaphAgusaMgraha meM prakAzita hai| amararatnasUri amararatnasUriziSya 3- sundararAjArAsa-AgamagacchIya amararatnasa ri kI paramparA ke kalyANarAjasa ri ke ziSya kSamAkalaza ne vi0 saM0 1551 meM isa kRti kI racanA kii| kSamAkalaza kI dUsarI kRti lalitAGgakumArarAsa vi0 saM0 1553 meM racI gayI hai| donoM hI kRtiyA~ maru-gUrjara 1. ASADhAdi panara akotarai, posa vadi igyArisi aNtri| dhaMdhakapuri kRpArasa satra, somavAri samAthiu a caritra / / kumatarukha vaNabhaMga gaiMda, jinazAsana rayaNAyara iMdu / sadguruzrIamarasiMhasUriMda, sevaiM bhaviya jasuya araviMda // tasu pATi nayanAnaMda amIbiMdu guru, zrIhemaratnasUrimuNiMda / Agamagaccha prakAza diNiMda, jasa dIsai vara pari yaraviMda / / suguru pasAiM nayara goAlera, dhaNI puNyasAra riddhiu kuber| tAsu guNa ima varNavai ajastra, sAdhumerugaNi paMDita mizra / desAI, mohanalAla dalIcanda-jainagUrjarakavio (navIna saMskaraNa, ahamadAbAda, 1986 I0) bhAga 1, pR0 85 aura aage| 2. desAI, pUrvokta, pR0 478 aura Age 3. vahI, pR0 201-202

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 247 bhASA meM haiN| isakI prazasti meM racanAkAra ne apanI guru-paramparA kA sundara paricaya diyA hai, jo isa prakAra hai amararatnasUri somaratnasUri kalyANarAjasUri kSamAkalaza [sundararAjArAsa evaM lalitAGgakumArarAsa ke kartA] 4-laghakSetrasamAsacaupAI--yaha kRti AgamagacchIya matisAgarasUri dvArA vi0saM0 1594 meM pATana nagarI meM racI gayI hai| isakI bhASA maru-gurjara hai| racanA ke prArambha aura anta meM racanAkAra ne apanI guru-paramparA kI carcA kI hai, jo isa prakAra hai somaratnasUri guNanidhAnasUri udaya ratnasUri guNamerusUri matisAgarasUri [racanAkAra abhilekhIya sAkSya Agamika gaccha ke munijanoM dvArA pratiSThApita tIrthaGkara pratimAoM para vi0saM0 1421 se vi0saM0 1683 taka ke lekha utkIrNa haiN| ina pratimAlekhoM ke AdhAra para isa gaccha ke kucha munijanoM ke pUrvApara sambandha sthApita hote haiM, jo isa prakAra haiM 1- amarasiMhasUri-inake dvArA vi0sa0 1451 se vi0 sa0 1478 ke madhya pratiSThApita 7 pratimA lekha upalabdha haiM, inakA vivaraNa isa prakAra haivi0saM0 1451 jyeSTha sudi 4 ravivAra 1 pratimA vi0saM0 1462 vaizAkha sudi 3 vi0saM0 1465 mAgha sadi 3 ravivAra vi0saM0 1470 tithi vihIna vi0saM0 1475 vi0saM0 1476 caitra vadi 1 zanivAra vi0saM0 1478 vaizAkha sudi 3 guruvAra 1. desAI, pUrvokta pR0 337 aura Age

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" 1489 1490 248 DaoN0 ziva prasAda 2-amarasiMhasUri ke paTTadhara hemaratnasUri-hemaratnasUri dvArA pratiSThApita 40 pratimAyeM adyAvadhi upalabdha huI haiN| ye sabhI pratimAyeM lekha yukta haiN| ina para vi0saM0 1484 se vi0 saM0 1521 taka ke lekha utkIrNa haiN| inakA vivaraNa isa prakAra haivi0saM0 1484 vaizAkha sudi 3 zukravAra 1 pratimA " " 1484 mArga zIrSa sudi 5 ravivAra !' " 1485 jyeSTha vadi............ 2 pratimA " 1487. - mAgha sudi 5 guruvAra 1 pratimA 1488 jyeSTha sudi 10 zukravAra 1489 mAgha vadi 2 zukravAra tithi vihIna phAlguna-somavAra 1491 dvitIya jyeSTha vadi 7 zanivAra 1492 jyeSTha vadi ........ " 1503 mAgha vadi 8 buddhavAra " 1504 phAlguna sudi 12 guruvAra " 1505 mAgha sudi 9 zanivAra 2 pratimA " 1506 tithi vihIna 1507 jyeSTha sudi 9 1 pratimA 1507 mAgha sudi 13 zukravAra 1512 tithi vihIna 2 pratimA 1512 jyeSTha vadi 5 somavAra 1 pratimA 1512 jyeSTha sudi 10 ravivAra 1512 vaizAkha vadi 10 zukravAra 2 pratimA vaizAkha sudi 5 zukravAra 3 pratimA 1512 phAlguna vadi 3 zukravAra pratimA 1515 vaizAkha sudi 10 guruvAra 1515 phAlguna sudi 8 zanivAra vaizAkha sudi 3 vaizAkha sudi 3 somavAra 1518 mAgha sudi 5guruvAra vaizAkha vadi 11 zukravAra 1519 vaizAkha sudi 3 guruvAra 2 pratimA mAgha vadi 9 zanivAra 1 pratimA " 1519 mAgha sudi 3 somavAra ASAr3ha sudi 1 guruvAra 1512 lh sh hy 1516 1517 1519 " 1519 "" 1521 -

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa . 249 3. hemaratnasUri ke paTTadhara amararatnasUri-inake dvArA vi0saM0 1524 se vi0 saM0 1547 ke madhya pratiSThApita 18 pratimAyeM upalabdha huI haiN| inakA vivaraNa isa prakAra haibi0 saM0 1524 vaizAkha sudi 2 guruvAra 1 pratimA " " 1524 kArtika vadi 13 zanivAra " 'i 1525 tithi vihIna " " 1527 " " 1528 " " 1529 " " 1530 2 pratimA 1 pratimA vaizAkha sudi 5 zukravAra jyeSTha vadi 1 zukravAra mAgha vadi 2 zukravAra mAgha sudi 5 vaizAkha sudi 3 jyeSTha vadi 13 buddhavAra vaizAkha sudi 6 somavAra ASAr3ha sudi 2 maMgalavAra vaizAkha sudi 3 zukravAra vaizAkha sudi 5 guruvAra ' 1531 1532 1532 1535 " 1535 " 1536 1547 4 pratimA 1 pratimA 4. amararatnasUri ke paTTadhara somaratnasUri -inake dvArA pratiSThApita 12 pratimAyeM milatI haiM, jo vi0 saM0 1548 se vi0 saM0 1581 taka kI haiM / isakA vivaraNa isa prakAra hai-- vi0saM0 1548 1 pratimA " " 1552 " " 1552 " " 1555 " 1556 1567 1569 " 1571 " 1571 " 1573 " 1573 vaizAkhasudi 3 vaizAkha sudI 3 mAgha vadi 8 zanivAra jyeSTha sudi 9 ravivAra vaizAkha sudi 13 ravivAra vaizAkha sudi 3 buddhavAra vaizAkha sudi 9 zukravAra caitra vadi 2 guruvAra caitra vadi 7 guruvAra ... ? vaizAkha sudi 6 gurubAra phAlguna sudi 2 ravivAra mAgha sudi 5 guruvAra " " 1581

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250 DaoN. ziva prasAda isa prakAra abhilekhIya sAkSyoM ke AdhAra para Agamagaccha ke ukta munijanoM kA jo pUrvApara sambandha sthApita hotA hai, vaha isa prakAra hai amarasiMhasUri [ vi0 saM0 1451-1483 ] hemaratnasUri [ vi0 saM0 1484-1521 ] amararatnasUri [ vi0 saM0 1524-1547 ] somaratnasari [ vi0 saM0 1548-1581 ] pUrva pradarzita paTTAvaliyoM kI tAlikA meM zrI mohanalAla dalIcanda desAI dvArA Agamikagaccha aura usakI donoM zAkhAoM kI alaga-alaga prastuta kI gaI paTTAvaliyoM ko rakhA gayA hai| desAI dvArA dI gayI Agamikagaccha kI gurvAvalI zIlaguNasUri se prArambha hokara hemaratnasUri taka evaM dhaMdhakIyA zAkhA kI gurvAvalI amararatnasUri se prArambha hokara megharatnasari taka ke vivaraNa ke pazcAt samApta hotI hai| ye donoM gurvAvaliyAM muni jinavijaya jI dvArA dI gaI dhaMdhUkIyAzAkhA kI gurvAvalI [ jo zIlaguNasUri se prArambha hokara megharatnasari taka ke vivaraNa ke pazcAt samApta hotI hai ] se abhinna haiM ataH inheM alaga-alaga mAnane aura inakI aprAmANikatA kA koI prazna hI nahIM uThatA hai| abhilekhIya sAkSyoM dvArA jJAta pUrvokta cAra AcAryoM [ amarasiMhasUri-hemaratnasUriamararatnasUri-somaratnasUri ] ke nAma isI krama meM dhaMdhUkIyA zAkhA kI paTTAvalI meM mila jAte haiN| isake atirikta graMthaprazastiyoM dvArA Agamika gaccha ke munijanoM ke jo nAma jJAta hote haiM, unameM se na kevala kucha nAma dhaMdhUkIyAzAkhA kI paTTAvalI meM milate haiM, balki isa zAkhA ke sAdhumerusUri, kalyANarAjasUri, kSamAkalazasUri, guNamerusUri, matisAgarasUri Adi granthakAroM ke bAre meM kevala ukta graMthaprazastiyoM se hI jJAta hote haiN| __ isa prakAra dhaMdhakIyA zAkhA kI paramparAgata paTTAvalI meM ullikhita abhayasiMhasari, amarasiMhasUri, hemaratnasUri, amararatnasUri, somaratnasUri Adi AcAryoM ke bAre meM jahA~ abhilekhIya sAkSyoM dvArA kAlanirdeza kI jAnakArI hotI hai, vahIM granthaprazastiyoM ke AdhAra para isa zAkhA ke anya munijanoM ke bAre meM bhI jAnakArI prApta hotI hai| . sAhityika aura abhilekhIya sAkSyoM ke saMyoga se Agamikagaccha kI dhaMdhUkIyA zAkhA kI paramparAgata paTTAvalI ko jo navIna svarUpa prApta hotA hai, vaha isa prakAra hai--

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Agami gaccha / prAcIna tristutika gaccha kA saMkSipta itihAsa 251 sAhityika aura abhilekhIya sAkSyoM ke AdhAra para nirmita Agamikagaccha [ dhaMdhUkIyAzAkhA ] kA vaMzavRkSa [ tAlikA-1 ] zIlaguNasUri devabhadrasUri dharmaghoSasUri yazobhadrasUri sarvANaMdasUra I jinacandrasUri T vijayasiMhasUri abhayadevasUri abhayasiMhasUra [ vi0 saM0 1421 ] pratimAlekha I amarasiMhasUri [vi0 saM0 1451-1483 ] pratimAlekha hemaratnasUra [vi0 saM0 1484-1521 ] pratimAlekha | dharmaratnasUri T megha ratnasUra sAdhumeru [vi0 saM0 1501 meM amararatnasUri [vi0 saM0 1524-43] puNyasArasa ke kartA ] pratimAlekha somaratnasUri [vi. saM.1548-81 ] kalyANarAjasUri pratimAlekha i saubhAgya sundarasUri [vi0 saM0 1610 ] pratimAlekha guNanidhAnasUri udayaratnasUra [ vi.saM. 1586-87] pratimAlekha vajrasenasUri kSamAkalaza [ vi. saM. 1551 meM sundararAjArAsa ] [vi. saM. 1553 meM lalitAGgakumArarAsa ] amararatna sUriziSya [ amararatnasUriphA ke kartA ] guNameruri matisAgarasUri [vi0 saM0 1594 ] laghukSetrasamAsacaupAI ke racanAkAra

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DaoN0 ziva prasAda jaisA ki pUrva meM hI spaSTa kiyA jA cukA hai, abhayasiMhasUri ke pazcAt unake ziSyoM amarasiMhasUri aura somatilakasUri se Agamikagaccha kI do zAkhAyeM astitva meM AyIM / amarasiMhasUra kI ziSyasaMtati Age calakara dhaMdhUkIyA zAkhA ke nAma se jAnI gayI / usI prakAra somatilakasUri kI ziSya paramparA viDAlaMbIyAzAkhA ke nAma se prasiddha huI / 252 munisAgarasUri dvArA racita AgamikagacchapaTTAvalI meM abhayasiMhasUri ke pazcAt somatilakasUri se muniratnasUri taka 7 AcAryoM kA krama isa prakAra milatA hai- somatilakasUra somacaMdrasUri guNaratnasUri munisiMhasUri zIlaratnasUri AnandaprabhasUri muniratnasUri sAhityika sAkSyoM ke AdhAra para isa paTTAvalI ke guNaratnasUri aura muniratnasUri ke anya ziSyoM ke sambandha meM bhI jAnakArI prApta hotI hai / gajasiMhakumArarAsa ' ( racanAkAla vi0 saM0 1513 ) kI prazasti meM racanAkAra devaratnasUri ne apane guru guNaratnasUri kA sasammAna ullekha kiyA hai / isI prakAra malayasundarIrAsa ( racanAkAla vi0 saM0 1543 ) aura kathAbattIsI ( racanAkAla vi0 saM0 1557 ) kI prazastiyoM meM racanAkAra ne apane guru paramparA kA ullekha kiyA hai, jo isa prakAra hai munisiMha sUri matisAgarasUri udayadharmasUri [ racanAkAra ] AgamikagacchIya udayadharmasUri (dvitIya) dvArA racita dharmakalpadruma kI prazasti meM racanAkAra ne apane guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai- 1. mizra, zitikaMTha - hindI jaina sAhitya kA bRhad itihAsa [ bhAga - 1 ] maru-gUrjara (vArANasI 1990 I0 ) pR0 400 2. mizra, zitikaMTha, pUrvokta, pR0 334 aura Age

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 253 AnandaprabhasUri muniratnasUri munisAgarasUri AnandaratnasUri udayadharmasUri [dharmakalpadruma ke racanAkAra abhilekhIya sAkSyoM dvArA isa paTTAvalI ke aMtima cAra AcAryoM kA jo tithikrama prApta hotA hai, vaha isa prakAra hai---- munisiMhasUri dvArA vi0 saM0 1499 kArtika sudI 5 somavAra ko pratiSThApita bhagavAn zAntinAtha kI eka pratimA prApta huI hai| isI prakAra munisiMhasUri ke ziSya zIlaratnasUri dvArA vi0 saM0 1506 se vi0 saM0 1512 taka pratiSThApita 5 pratimAyeM milatI haiN| zIlaratnasUri ke ziSya AnandaprabhasUri dvArA vi0 saM0 1513 se vi0 saM0 1527 taka pratiSThApita 6 pratimAyeM prApta hotI haiN| AnandaprabhasUri ke ziSya muniratnasUri dvArA vi0 saM0 1523 aura vi0 saM0 1542 meM pratiSThApita 2 jina pratimAyeM prApta huI haiN| abhilekhIya sAkSyoM dvArA hI muniratnasUri ke ziSya AnandaratnasUri kA bhI ullekha prApta hotA hai / unake dvArA pratiSThApita 5 tIrthaGkara pratimAyeM milI haiM, jo vi0 saM0 1571 se vi0 saM0 1583 taka kI haiM / ukta bAta ko tAlikA ke rUpa meM nimna prakAra se spaSTa kiyA jA sakatA hai somatilakasUri somacandrasUri guNaratnasUri munisiMhasUri [vi0 saM0 1499 ] 1 pratimA lekha zIlaratnasUri [ vi0 saM0 1506-1512 ] 5 pratimA lekha AnandaprabhasUri [ vi0 saM0 1513-1527 ] 6 pratimA lekha muniratnasUri [vi0 saM0 1523-1542 ] 2 pratimA lekha AnandaratnasUri [ vi0 saM0 1571-1583 ] 5 pratimA lekha zrI mohanalAla dalIcanda desAI dvArA prastuta Agamikagaccha kI viDAlaMbIyA zAkhA kI gurvAvalI isa prakAra hai--

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254 DA~0 ziva prasAda muniratnasUri AnandaratnasUri jJAnaratnasUri hemaratnasUri udayasAgarasUri bhAnubhaTTasUri mANikyamaMgalasUri [vi0 saM0 1639 meM aMbaDarAsa ke racanAkAra [ dharmahasasUri [vi0 saM0 1620 ke lagabhaga navavADa DhAlabaMdha ke racanAkAra ] ukta paTTAvalI ke AdhAra para munisAgarasUri dvArA racita AgamikagacchapaTTAvalI meM 6 anya nAma bhI jur3a jAte haiN| isa prakAra grantha prazasti, pratimA lekha tayA uparokta paTTAvalI ke AdhAra para munisAgarasUri dvArA racita paTTAvalI arthAt Agamikagaccha kI viDAlaMbIyA zAkhA kI paTTAvalI ko jo navIna sparUpa prApta hotA hai, vaha isa prakAra hai---- [ tAlikA-2] sAhityika aura abhilekhIya sAkSyoM ke AdhAra para nirmita Agamikagaccha [viDAlaMbIyAzAkhA kA vaMza vRkSa zIlaguNasa ri devabhadrasa ri dharmaghoSasa ri yazobhadrasa ri sarvANaMdasa ri abhayadevasa ri vajrasenasa ri jinacandrasa ri hemasiMhasa ri ratnAkarasa ri vijayasiMhasa ri abhayasiMhasa ri

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Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 255 amarasiMhasa ri soMmatilakasUri somacandrasUra guNaratnasUri devaratnasUri [gajasiMhasakumArarAsa vi0sa0 1513 ke racanAkAra] munisiMhasari [vi0sa0 1499] pratimA lekha matisAgarasUri zIlaratnasUri [vi0saM0 1506-1513]] pratimA lekha udayadharmasUri [prathama Anandaprabhabari [malaya sundarIrAsa vi0sa0 1243 [vi0sa0 1413-1514] kathAbattIsI vi0sa0 1557] guNaprabhasUri muniratnasUri [vi0sa0 1520] pratimA lekha [vi0sa0 1523-1543] pratimA lekha ...dhaMghUkIyAzAkhA munisAgarasUri [AgamikagacchagurvAvalI] ke racanAkAra AnandaratnasUri [vi0sa0 1571-1583] pratimA lekha jJAnaratnasa ri hemaratnasari [vi0sa0 1177] pratimA lekha amarasiMhasUri udayadharmasUri dvitIya] [dharmakalpadruma ke racanAkAra] ratnatilakasUri [vi0sa0 1584 meM meghadUta kI prati ke lekhaka] udayasAgarasUri .. dharmahaMsasari va0sa01620 ke lagabhaga bhAnubhaTTasUri navavADaDhAlabaMdha ke racanAkAra] mANikyamaMgalasUri [vi0sa0 1639 meM aMbaDarAsa ke racanAkAra

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256 DaoN0 ziva prasAda ___ sAhityika aura abhilekhIya sAkSyoM ke AdhAra para Agamika gaccha ke jayAnandasUri, devaratnari, zIlaratnasari, vivekaratnasari, saMyamaratnasUri, kulavardhanasUri, vinayamerusari, jayaratnagaNi, devaratnagaNi, varasiMhasUri, vinayaratnasUri Adi kaI munijanoM ke nAma jJAta hote haiN| ina munijanoM ke paraspara sambandha bhI ukta sAkSyoM ke AdhAra para nizcita ho jAte haiM aura inakI jo gurvAvalI banatI hai, vaha isa prakAra hai jayAnandasUri [vi0 saM0 1472-1494] devaratnasari [vi0 saM0 1505-1533]] pratimAlekha zIlasiMhasUri [koSThakacintAmaNi svopajJaTIkA] vivekaratnasUri [vi.saM. 1544-79] [zrIcandracarita pratimA lekha vi0 saM0 13941 vi0 saM0 1571 meM / yatijItakalpa racanAkAra saMyamaratnasUri [vi0 saM0 1580-1616] pratimAlekha jayaratnagaNi kulavardhanasUri [vi0 saM 1643-83] pratimAlekha vinayameru [vi0 saM0 1599] pratimAlekha devaratnagaNi varasiMhasari [AvazyakabAlAvabodhavRtti] vi0 saM0 1681 vinayaratnasUri [vi0 saM0 1673 mAghasudI 13 bhagavatIsUtra kI pratilipi Agamikagaccha ke munijanoM kI ukta tAlikA kA Agamikagaccha kI pUrvokta donoM zAkhAoM (dhaMdhakIyA zAkhA aura viDAlaMbIyA zAkhA) meM se kisI ke sAtha bhI samanvaya sthApita nahIM ho pAtA, aisI sthiti meM yaha mAnA jA sakatA hai ki Agamikagaccha meM ukta zAkhAoM ke atirikta bhI kucha munijanoM kI svataMtra paramparA vidyamAna thii|

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Agamika gacchaprAcIna tristutika gaccha kA saMkSipta itihAsa 257 isI prakAra AgamikagacchIya jayatilakasUri,' malayacandrasUri,2 jinaprabhasUri, siMhadattasUri Adi kI kRtiyA~ to upalabdha hotI haiM, parantu unake guru-paramparA ke bAre meM hameM koI jAnakArI nahIM milatI hai| abhilekhIya sAkSyoM dvArA bhI isa gaccha ke aneka munijanoM ke nAma to jJAta hote haiM, parantu unakI guru-paramparA ke bAre meM hameM koI jAnakArI nahIM miltii| yaha bAta pratimAlekhoM kI prastuta tAlikA se bhI spaSTa hotI hai 1. karmagrantha-racanAkAla vi0 saM0 1450 malayasundarIkathA-racanAkAla ajJAta [ yaha kRti prakAzita ho cukI hai ] sulasAcarita-[ prAcInatama prati vi0 saM0 1453 ] kathAkoza [vi0 saM0 15vIM zatI kA madhya ] 2. sthUlabhadrakathAnaka-yaha kRti prakAzita ho cukI hai 3. mallinAthacarita-racanAkAla 13vIM zatI ke AsapAsa 4. sthUlabhadrAsa-racanAkAla 16vIM zatI ke prathama caraNa ke AsapAsa

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pratiSThA sthAna saMdarbha grantha kramAGka saMvat tithi 1. 1420 kArtika sudi 5 ravivAra AvAyaM kA nAma pratimAlekha/ stambhalekha devakulikA kA lekha vIra jinAlaya, jIrAvalA 2. 1421 kArtika sudi 5 ravivAra padmaprabha kA lekha caityadevakUlikA, jaina mandira, tharAda AdinAtha kI gaur3I pArzvanAtha pratimA kA lekha jinAlaya, gogaa| daravAjA, bIkAnera 2. abhayasiMhasUri 1421 mAgha vadi 11 somavAra DaoN0 ziva prasAda muni jayantavijaya saMpA0 AbU, bhAga-5, lekhAGka 122 lor3hA, daulata siMha saMpA0 zrI pratimAlekha saMgraha, lekhAGka 304(a) __nAhaTA, agaracanda saMpA0-bIkAnera jainalekhasaMgraha - lekhAGka-1936 nAhara, pUranacaMda saMpA0 jainalekhasaMgraha bhAga 1, lekhAGka 795 muni buddhisAgara saMpA-jainadhAtupratimA lekhasaMgraha, bhAga 2 lekhAMka 631 muni kaMcanasAgara . saMpA0zatruJjayagirirAjadarzana, lekhAGka 265 4. 1438 ASAr3ha sudi 9 zukravAra jayatilakasari pArzvanAtha kI mahAvIra svAmI pratimA kA lekha kA mandira, osiyA 5. jayANaMdasUri 1439 pauSa vadi 8 ravivAra pArzvanAtha kI neminAtha jinAlaya, pratimA kA lekha mAMDavIpola, khaMbhAta 5 a. 1440 pauSa vadiH / zrItilakasari AdinAtha kI koThAra paMcatIrthI, paMcatIrthI pratimA zatruJjaya kA lekha

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6. 1451 jyeSTha sudi 4 ravivAra 7. 1462 vaizAkha sudi 3 8. 1464 mAgha sudi,3 zanivAra 9. 1470 - amarasiMhasUri zAMtinAtha kI dhAtu jaina mandira, muni vijayadharmasUri paMcatIrthI pratimA vaNA saMpA0-prAcInalekhasaMgraha kA lekha lekhAGka 94 amarasiMhasUri pArzvanAtha kI manamohana pArzvanAtha muni buddhisAgara, pratimA kA lekha jinAlaya, mIyAgAma pUrvokta, bhAga 2 lekhAGka 277 amarasiMhasUri zAMtinAtha kI cintAmaNi pArzvanAtha vahI, bhAga 1 caubIsI pratimA jinAlaya, bIjApura lekhAGka 422 kA lekha amarasiMhasari zAMtinAtha kI jaina derAsara, saudAgara vahI, bhAga 1 caubIsI pratimA pola, ahamadAbAda lekhAGka 826 kA lekha amarasiMhasUri caubIsI jina jaina mandira, lor3hA, pUrvokta, pratimA kA lekha tharAda lekhAGka 75 jayANaMdasUri saMbhavanAtha kI pArzvanAtha derAsara, munibuddhisAgara, pratimA kA lekha ahamadAbAda pUrvokta, bhAga 1, lekhAGka 901 amarasiMhasUri padmaprabha kI ajitanAtha jinAlaya, vahI, bhAga 2 pratimA kA lekha nadiyADa lekhAGka 398 . amarasiMhasUri mahAvIra svAmI cosaThiyA jI vinayasAgara, kI caubIsI kA mandira, nAgaura saMpA0-pratiSThAlekhasaMgraha pratimA kA lekha lekhAGka 215 bhAgamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 10. 1471 - 11. 1472 jyeSTha sudi 11 1475 - 13. 1476 caitra vadi 1 zanivAra

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1476 caitra vadi 9 ravivAra 15. 1478 vaizAkha sudi 3 guruvAra 16. 1482 phAlguna sudi 3 ravivAra 17. 1483 mAgha vadi 11 guruvAra jayANaMdasUri zAMtinAtha kI sumatinAtha mukhya- buddhisAgara, pUrvokta, paMcatIrthI pratimA bAvana jinAlaya, bhAga 2, lekhAGka 470 kA lekha mAtara amarasiMhasUri zAMtinAtha kI jaina derAsara, vijayadharmasUri, dhAtu pratimA pATaDI . pUrvokta, lekhAGka 120 kA lekha jayANaMdasUri sumatinAtha kI zAMtinAtha jinAlaya, buddhisAgara, pUrvokta paMcatIrthI pratimA kaDAkoTaDI bhAga 2, lekhAGka 613 kA lekha jayANaMdasUri pArzvanAtha kI pArzvanAtha derAsara, buddhisAgara, pUrvokta / paMcatIrthI pratimA pATaNa bhAga 1, lekhAGka 217 kA lekha hemarAjasUri sumatinAtha kI sImaMdharasvAmI vahI, bhAga 1, paMcatIrthI pratimA kA jinAlaya, lekhAGka 1231 kA lekha ahamadAbAda amarasiMhasUri zreyAMsanAtha kI pArzvanAtha derAsara, vahI, bhAga 1, ke paTTadhara pratimA kA lekha ahamadAbAda lekhAGka 900 zrI "ratnasUri amarasiMhasUri candraprabha svAmI jaina maMdira, vijayadharmasUri ke paTTadhara kI dhAtu kI pUrvokta, lekhAGka 135 hemaratnasUri caubIsI pratimA kA lekha DaoN.ziva prasAda 18. 1484 vaizAkha sudi 3 zukravAra 19. 1484 mArgazIrSa sudi 5 ravivAra 20. 1485 jyeSTha vadi.. vaNA

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21. 1485 jyeSThamAsa''1 22, 1487 mAgha sudi 5 guruvAra 23. 1488 jyeSTha sudi 10 zukravAra 24. 1488 - amarasiMhasUri suvidhinAtha kI cintAmaNi pArzvanAtha buddhisAgara, ke paTTadhara caubIsI pratimA derAsara, bIjApura pUrvokta, bhAga 1 hemaratnasUri kA lekha lekhAGka 423 amarasiMhasUri pArzvanAtha kI sImaMdhara svAmI kA vahI, bhAga 1, ke paTTadhara caubIsI pratimA maMdira, ahamadAbAda lekhAGka 1226 hemaratnasUri kA lekha hemaratnasUri zItalanAtha kI cintAmaNi pArzvanAtha nAhaTA, agaracanda, paMcatIrthI pratimA jinAlaya, bIkAnera pUrvokta, lekhAGka 7 kA lekha jayAnaMdasUri pArzvanAtha kI AdinAtha jinAlaya, nAhara, pUrvokta, paMcatIrthI pratimA bAlakezvara, mumbaI bhAga 2, lekhAGka 1798 kA lekha amarasiMhasUri pArzvanAtha kI kuMthunAtha derAsara, buddhisAgara, pUrvokta, ke paTTadhara caubIsI pratimA bIjApura bhAga 1, lekhAGka 440 hemaratnasUri kA lekha amarosahasUri zAMtinAtha kI zAMtinAtha derAsara, baddhisAgara, pUrvokta, ke paTTadhara pratimA kA lekha zAMtinAtha pola, bhAga 1, lekhAGka 1346 hemaratnasUri ahamadAbAda amarasiMhasUri pArzvanAtha kI gaur3IpArzvanAtha jinAlaya, mUni vizAlavicaya, ke paTTadhara dhAtu pratimA rAdhanapura saMpA0-rAdhanapurahemaratnasUri kA lekha pratimAlekhasaMgraha, lekhAGka 118 Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 25. 1489 mAgha vadi 2 zukravAra 26. 1489 tithivihIna 27. 1490 phAlguna" ... somavAra '

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28. 29. 30. 31. 1491 dvitIya jyeSTha vadi 7 hemaratnasUri kuMthunAtha kI zAMtinAtha derAsara, buddhisAgara, pUrvokta, zanivAra pratimA kA lekha zAMtinAtha pola, bhAga 1, lekhAGka 1269 ahamadAbAda 1492 jyeSTha vadi hemaratnasUri vAsupajya kI cintAmaNi jinAlaya, nAhaTA, agaracanda pratimA kA lekha bIkAnera * pUrvokta, lekhAGka 763 1493 caitravadi 8 jayANaMdasUri dharmanAtha kI dhAtu vIra jinAlaya, muni vizAlavijaya, guruvAra paMcatIrthI pratimA rAdhanapura pUrvokta, lekhAGka 122 kA lekha 1494 mAgha sudi 5 jayAnandasUri saMbhavanAtha kI vijayadharmasUri, zAMtinAtha jinAlaya, guruvAra ke ziSya zrIsUri dhAtu paMcatIrthI rAdhanapura pUrvokta, lekhAGka 162 pratimA kA lekha evaM muni vizAlavijaya, pUrvokta, lekhAGka 123 1396 phAlguna vadi 2 jayAnandasUri vimalanAtha kI navapallava pArzvanAtha buddhisAgara, pUrvokta, zukravAra ke ziSya zrIsUri caubIsI kA pratimA jinAlaya, bhAga 2, lekhAGka 1086 lekha bolapIpalo, khaMbhAta 1499 kArtikasudi 5 munisiMhasari zAMtinAtha kI AdinAtha jinAlaya, vahI, bhAga 1, somavAra pratimA kA lekha kherAlu lekhAGka 755 1500 caitrasudi 13 siMhadattasara pArzvanAtha kI cintAmaNi pArzvanAtha muni vizAlavijaya ravivAra / pratimA kA jinAlaya, rAdhanapura pUrvokta, lekhAGka 131 lekha 1503 mAgha vadi 3 siMhadattasUri zAMtinAtha kI gor3I pArzvanAtha buddhisAgara, pUrvokta, zukravAra pratimA kA derAsara, bhAga 1 bIjApura lekhAGka 448 DaoNo ziva prasAda 32. 33. 34. 35,

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36. 37 38. 39. 40. 41, 42. 43. 1503 mAgha vadi 8 budhavAra 1503 mAgha sudi 4 guruvAra 1503 mAgha sudi 5 guruvAra 1504 phAlguna sudi 12 guruvAra 1504 1505 mAgha sudi 9 zanivAra 1505 mAgha sudi 9 zanivAra 1506 caitra vadi 4 budhavAra hemaratnasUri hemaratnasUri hemaratnasUri amarasiMhasUri ke paTTadha hemaratnasUri jinacandrasUri suvidhinAtha kI pratimA kA lekha kuthunAtha kI pratimA kA lekha zItalanAtha kI dhAtu paMcatIrthI pratimA kA lekha vimalanAtha kI pratimA kA lekha pArzvanAtha kI pratimA kA lekha hemaratnasUri zAMtinAtha kI dhAtu pratimA kA lekha hemaratnasUri sumatinAtha kI pratimA kA lekha zIlaratnasUri vAsupUjya svAmI kI paMcatIrthI pratimA kA lekha munisuvrata jinAlaya, bharuca cintAmaNi pArzvanAtha jinAlaya, bIkAnera dharmanAtha jinAlaya, maDAra zAMtinAtha jinAlaya, zAMtinAtha pola ahamadAbAda zAMtinAtha jinAlaya zAMtinAtha pola, ahamadAbAda osavAloM kA maMdira, pUnA mahAvIra svAmI kA mandira tharAda deharI na0 97, zatruJjaya buddhisAgara, pUrvokta, bhAga 2, lekhAMka 338 nAhaTA, pUrvokta lekhAMka 878 muni jayantavijaya, pUrvokta, lekhAMka 78 muni buddhisAgara, pUrvokta, bhAga 1, lekhAMka 1312 vahI, bhAga 1, lekhAMka 1309 vijayadharmasUri, pUrvokta, lekhAMka 207 lor3hA, daulata siMha pUrvokta, lekhAMka 1 muni kaMcanasAgara, pUrvokta, lekhAMka 179 Agamika gaccha / prAcIna tristutika gaccha kA saMkSipta itihAsa ~ M .w

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44. 46. 47. 48. 49. 50. 51. 1506 caitra vadi 5 guruvAra 1506 pauSa vadi 2 budhavAra 1506 tithivihIna 1506 tithi vihIna 1507 vaizAkha vadi 6 guruvAra 1507 vaizAkha vadi 6 guruvAra 1507 mAgha sudi 5 zukravAraM 1507 mAgha sudi 13 zukravAra harSa tilakasUri saMbhavanAtha kI siMhadattasUri pratimA kA lekha hemaratnasUri amararatnasUri ke paTTadhara hema ratnasUri amararatnasUri hemaratnasUri zAMtinAtha kI paMcatIrthI pratimA kA lekha suvidhinAtha kI dhAtu kI caubIsI pratimA kA lekha suvidhinAtha kI dhAtu kI caubIsI pratimA kA lekha zIlaratnasUri muni suvratasvAmI kI pratimA kA lekha zIlaratnasUri zAMtinAtha kI pratimA kA lekha siddhattasUri AdinAtha kI paMcatIrthI pratimA kA lekha hemaratnasUri abhinandana svAmI kI pratimA kA lekha manamohana pArzvanAtha jinAlaya, mIyAgAma vAsupUjya svAmI kA jinAlaya, bIkAnera hIrAlAla gulAba siMha kA gharaderAsara, citapura roDa, kalakattA yati pannAlAla kA ghara derAsara, kalakattA navaghare kA mandira, celapurI, dillI jaina mandira, vaDAvalI padmaprabha jinAlaya, ghATa, jayapura zAMtinAtha, jinAlaya; daMtAlavADo, khaMbhAta buddhisAgara, pUrvokta, bhAga 2, lekhAMka 282 nAhaTA, agaracanda, pUrvokta, lekhAMka 1326 nAhara, pUranacanda, pUrvokta, bhAga 2, lekhAMka 1004 vahI, bhAga 1 lekhAMka 391 vahI, bhAga 1, lekhAMka 476 buddhisAgara, pUrvokta bhAga 1, lekhAMka 97 vinayasAgara, pUrvokta, lekhAMka 420 buddhisAgara, pUrvokta, bhAga 2, lekhAMka 682 DaoN0 ziva prasAda

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52. 53. 1507 vaizAkha sudi 6 guruvAra zIlaratnasUri zAMtinAtha kI pratimA kA lekha 1508 caitra sudi 13 siMhadattasUri candraprabha kii| ravivAra pratimA kA lekha 1508 caitra sudi 13 siMhadattasUri vimalanAtha kI ravivAra pratimA kA lekha 54. caukasI pola. 55. 1508 caitra sudi 13 ravivAra 1508 vaizAkha vadi 11 ravivAra siMhadattasUri zAMtinAtha kI pratimA kA lekha harSatilakasUri zreyAMsanAthakI pratimA kA lekha jaina maMdira buddhisAgara, pUrvokta, vaDAvalI bhAga 1, lekhAMka 97 pArzvanAtha jinAlaya, vahI, bhAga 2, bharuca lekhAMka 315 zAMtinAtha jinAlaya, / vahI, bhAga 2, lekhAMka 842 khaMbhAta cintAmaNi pArzvanAtha vahI, bhAga 2, jinAlaya, zakopura, khaMbhAta lekhAMka 909 vIra jinAlaya, bharuca bhAga 2, lekhAMka 342 zAMtinAtha derAsara, vahI, bhAga 1, zAMtinAtha pola, lekhAMka 1349 ahamadAbAda ghara derAsara, vahI, bhAga 2, bar3odarA lekhAMka 220 56. vahI, Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 57 1508 vaizAkha vadi 12 ravivAra jinaratnasUri zAMtinAtha kI pratimA kA lekha 58. 1508 ASADha sudi 2 ravivAra devaratnasUri devaratnasUri 59. 1509 vaizAkha vadi 51 zanivAra ! 59. [a] 15(0?)9 vaizAkha vadi 11 zAMtinAtha kI caubIsI pratimA kA lekha kathanAtha kI caubIsI kA lekha AdinAtha kI caubIsI kA lekha de."bhiH munisuvrata jinAlaya, vahI, bhAma 2, bharuca lekhAMka 331 saMgrAmasonI ke mandira DhAkI, ema0 e0kI devakulikA, ujjayanta paM0 becaradAsadozI smRtigrantha,pR0 188 zukravAra 265

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60. 1510 phAlguna vadi 3 zukravAra harSatilakasUri ajitanAtha kI pratimA kA lekha buddhisAgara, pUrvokta, bhAga 2, lekhAMka 988 1510 phAlguna vadi 3 zukravAra jinaratnasUri - AdinAtha kI pratimA kA lekha zAMtinAtha jinAlaya, mANeka cauka, khaMbhAta dharmanAtha jinAlaya, bar3A bAjAra, kalakattA AdinAtha jinAlaya, mAMDavIpola, khaMbhAta gaur3IjI bhaMDAra, udayapura nAhara, pUranacanda, pUrvokta, bhAga 1, lekhAMka 100 buddhisAgara, pUrvokta, bhAga 2, lekhAMka 619 62. 1510 phAlguna vadi 3 siMhadattasUri zakravAra sumatinAtha kI pratimA kA lekha 63. 1510 phAlguna vadi 3 siMhadattasUri zukravAra vijayadharmasUri, pUrvokta,lekhAMka 260 DaoN. ziva prasAda 64. 1511 devaratnasUri ASAr3ha sudi 6 zukravAra ASAr3ha sudi6 zukravAra vimalanAtha kI dhAtu pratimA kA lekha vAsupUjya kI pratimA kA lekha sumatinAtha kI paMcatIrthI pratimA kA lekha zAMtinAtha kI pratimA kA lekha jaina mandira, kAlola zAMtinAtha derAsara, ahamadAbAda buddhisAgara, pUrvokta, bhAga 1, lekhAMka 718 vahI, bhAga 1, lekhAMka 1250 65. 1511 devaratnasUri 66. 1511 ASAr3ha sudi 6 zukravAra devaguptasUri sImaMdhara svAmI kA jinAlaya, ahamadAbAda zAMtinAtha jinAlaya, rAdhanapura buddhisAgara, pUrvokta, bhAga 1, lekhAMka 1160 muni vizAlavijaya pUrvokta, lekhAMka 67. 1511 mAgha sudi 1 zukravAra siMhadattasUri zAMtinAtha kI paMcatIrthI pratimA kA lekha 170

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68. 1512 mAgha sudi 10 budhavAra siMhadattasUri saMbhavanAtha derAsara, kar3I zAMtinAtha kI caubIsI pratimA kA lekha naminAtha kI buddhisAgara, pUrvokta, bhAga 1, lekhAMka 723 muni kaMcanasAgara, / pUrvokta, lekhAMka 69. 1512 jyeSTha vadi 5 somavAra hemaratnasUri pratimA kA lekha paMcatIrthI, zatruJjaya 439 70. 1512 hemaratnasUri jyeSTha sudi 10 ravivAra vaizAkha vadi 10 sumatinAtha kI pratimA kA lekha sumatinAtha kI pratimA kA lekha jaina mandira, baDAvalI vIra jinAlaya, ahamadAbAda 71. 1512 hemaratnasUri buddhisAgara, pUrvokta, bhAga 1, lekhAMka 95 buddhisAgara, pUrvokta, bhAga 1, lekhAMka 959 guruvAra Agamika gaccha|prAcIna tristutika gaccha kA saMkSipta itihAsa 72. 1512 vaizAkha vadi 10 hemaratnasUri guruvAra vaizAkha sudi 5 hemaratnasUri vahI, bhAga 1, lekhAMka 94 73. 1512 kuMthunAtha kI jaina mandira, pratimA kA lekha baDAvalI kunthunAtha kI gopoM kA dhAtu pratimA upAzraya, bAr3amera kA lekha kunthunAtha kI candraprabha svAmI caubIsI kA lekha kA jinAlaya, jaisalamera nAhara, pUranacanda, pUrvokta, bhAga 1, lekhAMka 741 vahI, bhAga 3, lekhAMka 2165 74. 1512 vaizAkha sudi 5 zukravAra / hemaratnasUri evaM nAhaTA, agaracanda pUrvokta, lekhAMka 2775

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75. 76. 78. 77. 1512 79. 80. 81. 82. 1512 83. 1512 1512 1513 1513 1513 1513 1515 jyeSTha sudi 10 ravivAra phAlguna vadi 3 zukravAra caitra sudi 5 budhavAra jyeSTha sudi 3 guruvAra zIlaratnasUri AdiratnasUri hemaratnasUri hemaratnasUri ANaMdaprabhasUri kuMthunAtha kI dhAtu kI pratimA kA lekha devaratnasUri ASAr3ha sudi 10 devaratnasUri guruvAra mAgha vRdi 2 zukravAra hemaratnasUri vaizAkha sudi 1 guruvAra sAdhuratnasUra naminAtha kI caubIsI kA lekha hemaratnasUri AdinAtha kI pratimA kA lekha sumatinAtha kI pratimA kA lekha sumatinAtha kI pratimA kA lekha zreyAMsanAtha kI pratimA kA lekha zAMtinAtha derAsara, zAMtinAtha pola, ahamadAbAda ajitanAtha kI pratimA kA lekha saMbhavanAtha kI pratimA kA lekha jainamaMdira, vAdanavAr3A jainamaMdira, baDAvalI zreyAMsanAtha kI dhAtu zAMtinAtha jinAlaya, pratimA kA lekha vIrAmagAma sumatinAtha jinAlaya, colapola, khaMbhAta jIrAvalApArzvanAtha derAsara, ghoghA cintAmaNipArzvanAtha jinAlaya, caukasIpola, khaMbhAta buddhisAgara, pUrvokta, bhAga 1, lekhAMka 1321 sImaMdharasvAmI kA derAsara, ahamadAbAda jainasatyaprakAza, varSa 6, aMka 10, pRSTha 372374, lekhAGka 8 buddhisAgara, pUrvokta, bhAga 1, lekhAGka 95 vahI, bhAga-2, lekhAGka 695 navapallava pArzvanAtha buddhisAgara, pUrvokta jinAlaya, bolapIpalo, bhAga 2, lekhAGka 1098 khaMbhAta vijayadharmasUri pUrvokta, lekhAGka 287 vahI, lekhAGka 292 vahI, bhAga-2, lekhAGka 800 vahI, bhAga 1, lekhAGka 1163 DaoN0 ziva prasAda

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84. 1515 hemaratnasUri 85. 1515 devaratnasUri vaizAkha sudi 10 guruvAra kAttika vadi 1 ravivAra kAttika vadi 1 ravivAra mAgha sudi 5 zanivAra 86. 1515 devaratnasUri 87. 1515 pAdaprabhasUri 88. 1515 phAlguna sudi 8 zanivAra hemaratnasUri saMbhavanAtha kI paMca- AdinAtha jinAlaya, binayasAgara, pUrvokta, tIrthI pratimA kA lekha karamadI lekhAGka 531 vAsupUjya kI pratimA padmaprabhajinAlaya, buddhisAgara, pUrvokta, kA lekha kaDAkoTaDI, khaMbhAta bhAga-2, lekhAGka 593 suvidhinAtha kI sImaMdharasvAmI kA vahI, pratimA kA lekha jinAlaya, ahamadAbAda lekhAGka 1212 zAMtinAtha kI gaur3IpArzvanAtha vijayadharmasUri, pratimA kA lekha jinAlaya, pAlitAnA pUrvokta, lekhAGka 660 pArzvanAtha kI zAMtinAtha jinAlaya, buddhisAgara. pUrvokta, paMcatIrthI pratimA khADIvADo, kher3A, bhAga-2, lekhAGka kA lekha gujarAta 407 candraprabhasvAmI kI neminAtha jinAlaya, vahI, bhAga-2, pratimA kA lekha bhoyarApADo, khaMbhAta lekhAGka 889 vimalanAtha kI AdinAtha jinAlaya, vahI, bhAga-2, paMcatIrthI pratimA bar3odarA lekhAGga 125 kA lekha vAsupUjya kI sumatinAthamukhyabAvana vahI, pratimA kA lekha jinAlaya, mAtara bhAga-2, lekhAGka 499 zreyAMsanAtha kI pArzvanAtha jinAlaya, nAhaTA, agaracanda, pratimA kA lekha nAhaToM kI gavAr3a, pUrvokta, lekhAGka 1513 bIkAnera Agamika gaccha prAcIna tristutika gaccha kA saMkSipta itihAsa 89. 1516 caitra vadi 4 ANaMdaprabhasUri guruvAra 90. 1516 vaizAkha sudi 3 hemaratnasari 91. 1516 jyeSTha sudi 3 devaratnasUri guruvAra / ASAr3ha sudi 3 . devaratnasUri ravivAra 92. 1516 269

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93. 1516 ASAr3ha sudi 9 zukravAra devaratnasUri 94.. 1516 kArtika sudi 15 siMhadattasUri zanivAra 95. 1517 vaizAkha sudi 3 somavAra hemaratnasUri 96. 1517 ANaMdaprabhasUri vaizAkha sudi 12 somavAra mAgha sudi 5 zukravAra naminAtha kI cAMdI supArzvanAtha jinAlaya, vahI, lekhAGka 1761 kI saparikara pratimA nAhaToM kI gavAr3a, kA lekha bIkAnera vAsupUjya svAmI kI suvratanAtha jinAlaya, buddhisAgara, pUrvokta pratimA kA lekha khAravADo, khaMbhAta / bhAga-2, lekhAGka 1032 zItalanAtha kI zAMtinAtha jinAlaya, nAhara, pUrvokta, bhAga-2, paMcatIrthI pratimA lakhanaU lekhAGka 1505 kA lekha AdinAtha kI pratimA pArzvanAtha derAsara, buddhisAgara, pUrvokta, kA lekha ahamadAbAda bhAga 1, lekhAMka 1089 kuMthunAtha kI pratimA suvidhinAtha jinAlaya, nAhara, pUranacaMda, kA lekha ghoghA, kAThiyAvAr3a pUrvokta, bhAga-2, lekhAMka 1769 dharmanAtha kI pratimA saMbhavanAtha jinAlaya, vahI, bhAga 1, kA lekha ajamera lekhAMka 557 evaM vinayasAgara, pUrvokta lekhAMka 572 vimalanAtha kI pratimA zAMtinAtha jinAlaya, nAhaTA, agaracanda, kA lekha curu, rAjasthAna pUrvokta, lekhAMka 2408. AdinAtha kI pratimA zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, kA lekha zAMtinAtha pola, bhAga 1, lekhAMka 1284. ahamadAbAda 9. 1517 ANaMdaprabhasUri DaoN. ziva prasAda 98. 1517 mAgha sudi 5 zukravAra devaratnasUri 99. 1517 devaratnasUri mAgha sudi 5 zukravAra mAgha sudi 5 zukravAra 100. 1517 mahendrasUri

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101. 102. 103. 104. 105. 106. 107. 108. 109. 1517 1518 1518 1519 1519 1519 1519 1519 1519 mAgha sudi 5 zukravAra jyeSTha sudi 2 zanivAra mAgha sudi guruvAra jyeSTha vadi 1 guruvAra devaratnasUri baizAkha vadi 11 hemaratnasUri zukravAra vaizAkha sudi 3 guruvAra vaizAkha sudi 3 guruvAra mAgha vadi 9 zanivAra.. pUrNadevasUri devaratnasUri mAgha sudi 3 somavAra hemaratnasUri hemaratnasUri hemaratnasUri hemaratnasUra hemaratnasUri munisuvrata kI pratimA kA lekha saMbhavanAtha kI caubIsI pratimA kA lekha padmaprabha svAmI kI paMcatIrthI pratimA kA lekha padmaprabhasvAmI kI paMcatIrthI kA lekha dharmanAthaderAsara, ahamadAbAda dharmanAtha kI paMcatIrthI motIsA kI TUka, pratimA kA lekha zatruJjaya mahAvIra jinAlaya, caukasIpola, khaMbhAta dharmanAtha kI paMcatIrthI navapallavapArzvanAtha pratimA kA lekha derAsara, khaMbhAta ajitanAtha kI caubIsI kA lekha pArzvanAtha jinAlaya, rAdhanapura vAsupUjya kI dhAtu pratimA kA lekha kunthunAtha kI paMca tIrthI pratimA kA lekha jaisalamera pArzvanAtha jinAlaya, aJjAra candraprabha jinAlaya, kunthunAtha jinAlaya, ghar3iyAlI pola, bar3odarA zAntinAtha derAsara, jAmanagara vahI, bhAga 1, lekhAMka 1131 vahI, bhAga-2 lekhAMka 827 munivizAla vijaya, pUrvokta, lekhAMka 216 munikaMcana sAgara pUrvokta, lekhAMka 462 buddhisAgara, pUrvokta bhAga - 2, lekhAMka 1089 nAhara, pUranacanda, pUrvokta, bhAga - 2 lekhAMka 1721 vahI, bhAga-3, lekhAMka 2344 buddhisAgara, pUrvokta, bhAga - 2, lekhAMka 160 vijayadharmasUri pUrvokta, lekhAMka 330 Agami gaccha / prAcIna tristutika gaccha kA saMkSipta itihAsa 271

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110. 1520 111. 1520 112. 1520 113. 1520 khaMbhAta 666 114. 1521 / caitra vadi 8 zItalanAtha kI dhAtu zAntinAtha jinAlaya, vijayadharmasUri, pUrvokta zukravAra pratimA kA lekha vIramagAma lekhAMka 345 vaizAkha vadi 7 ANaMdaprabhasUri munisuvratasvAmI kI gaur3IpArzvanAtha muni vizAlavijaya, zanivAra dhAtu paMcatIrthI derAsara, rAdhanapura : pUrvokta, lekhAMka 231 kA lekha vaizAkha vadi 7 ANaMdaprabhasUri saMbhavanAtha kI pratimA manamohanapArzvanAtha buddhisAgara pUrvokta zanivAra ke ziSya kA lekha jinAlaya, caukasIpola, bhAga-2 lekhAMka 824 guNaprabhasUri khaMbhAta ASAr3ha sudi 9 hemaratnasUri munisuvrata kI caubIsI kunthunAtha jinAlaya, vahI, bhAga-2 lekhAMka guruvAra kA lekha ASAr3ha sudi 1 hemaratnasUri zItalanAtha kI cintAmaNi jinAlaya, nAhaTA, agaracaMda-pUrvokta, guruvAra paMcatIrthI pratimA bIkAnera lekhAMka 1022 kA lekha kArtika vadi 5 muniratnasari zAMtinAtha kI AdinAtha jinAlaya, buddhisAgara, pUrvokta, somavAra paMcatIrthI pratimA mANekacauka, khaMbhAta bhAga-2, lekhAMka 1005 kA lekha vaizAkha sudi 13 siMhadattasUri AdinAtha kI pratimA bAvana jinAlaya, vahI, guruvAra kA lekha bhAga-1, lekhAMka 713 peyApura phAlgUna vadi 4 devaratnasari kunthunAtha kI dhAtu jIllAvAlA derAsara, vijayadharmasari / somavAra pratimA kA lekha ghoghA pUrvokta, lekhAMka 370 vaizAkha sudi 3 devaratnasUri kunthunAtha kI dhAtu- cintAmaNi pArzvanAtha muni jayantavijaya, somavAra paMcatIrthI pratimA derAsara, lAjagrAma pUrvokta, bhAga-5 kA lekha lekhAMka 477 DaoN0 ziva prasAda 115. 1523 116. 1523 117. 1523 118. 1524

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119. 1524 '120. 1524 121. 1525 122. 1525 kAttika vadi 13 amararatnasUri sumatinAtha kI jaina maMdira, buddhisAgara, pUrvokta, zanivAra paMcatIrthI pratimA gAMbhU bhAga-1, lekhAMka 74 kA lekha vaizAkha sudi 2 amararatnasUri saMbhavanAtha kI caubIsI cintAmaNi pArzvanAtha vinayasAgara, pUrvokta, guruvAra pratimA kA lekha jinAlaya, kizanagar3ha lekhAMka 639 pauSa vadi 5 devaratnasari pArzvanAtha kI dhAtu jaina derAsara, lIMbaDI vijayadharmasUri somavAra pratimA kA lekha pUrvokta, lekhAMka 388 mAgha sudi 13 devaratnasUri savidhinAtha kI pratimA pArzvanAtha jinAlaya, buddhisAgara, pUrvokta, budhavAra kA lekha mANekacauka, khaMbhAta bhAga-2, lekhAMka 937 mAgha sudi 13 jayacandrasUri abhinandanasvAmI kI ghara derAsara, gAmadevI, nAhara, pUrvokta, budhavAra ke paTTadhara caubIsI kA lekha vAcAgAMdhI roDa, mumbaI bhAga-2, lekhAMka devaratnasUri 1800 - amararatnasUri kunthunAtha kI dhAtu kI AdinAtha jinAlaya, vijayadharmasUri, pUrvokta, paMcatIrthI pratimA jAmanagara lekhAMka 403 kA lekha 123. 1525 Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 124. 1525 125. 1527 vaizAkha vadi 6 zukravAra AnandaprabhasUri dharmanAtha kI dhAtu pratimA kA lekha navakhaMDA pArzvanAtha vahIM, lekhAMka 409 derAsara, ghoSA 126. 1527 vaizAkha vadi10 devaratnasUri padmaprabha kI pratimA sumatinAtha mukhyabAvana buddhisAgara, pUrvokta, kA lekha jinAlaya, mAtara bhAga-2 lekhAMka 464 amararalasari pArzvanAtha kI dhAtu suvidhinAtha derAsara, vijayadharmasUri, pUrvokta, kI pratimA kA lekha ghoghA lekhAMka 405 1527 273

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128. 1528 274 ASAr3ha sudi 5 ravivAra 129. 1528 pauSa sudi 3 somavAra 130. 1529 vaizAkha sudi 5 zukravAra vaizAkha sudi 5 zukravAra (131. 1529 siMhadattasUri. sumatinAtha kI dhAtu rAdhanapura muni vizAlavijaya, ke paTTadhara kI paMcatIrthI pratimA pUrvokta, lekhAMka 262 somadevasUri kA lekha evaM munijayantavijaya, .. AbU, bhAga 5, __ lekhAMka 510 amararatnasUri dharmanAtha kI dhAtu kI AdinAtha jinAlaya, vijayadharmasari, paMcatIrthI pratimA jAmanagara pUrvokta, lekhAMka 413 kA lekha devaratnasUri abhinandanasvAmI kI pArzvanAtha jinAlaya, buddhisAgara, pUrvokta, pratimA kA lekha mANeka cauka, khaMbhAta bhAga-2, lekhAMka 947 devaratnasUri pArzvanAtha kI ratnamaya kunthunAtha jinAlaya, vahI, pratimA ke parikara kA mAMDavIpola, bhAga-2 lekhAGka 643 lekha khaMbhAta amararatnasari saMbhavanAtha kI paMcatIrthI saMbhavanAtha jinAlaya, vahI, bhAga-2 pratimA kA lekha mAMDavIpola, khaMbhAta lekhAGka 1142 amararatnasari padmaprabha kI paMcatIrthI jainamaMdira, tharAda lor3hA, daulatasiMha, pratimA kA lekha pUrvokta, lekhAGka 82 amararatnasUri munisuvratasvAmI kI vimalanAtha jinAlaya, nAhaTA, agaracanda, pratimA kA lekha (kocaroM meM) bIkAnera pUrvokta, lekhAGka 1582 devaratnasUri kunthunAtha kI pratimA AdinAtha jinAlaya, buddhisAgara, pUrvokta, kA lekha mANeka cauka khaMbhAta bhAga-2 lekhAGka 1010 DaoN. ziva prasAda 132. 1529 133. 1529 jyeSTha vadi 1 zukravAra jyeSTha vadi 1 zukravAra mAgha vadi 2 zukravAra 134. 1530 135. 1530 mAgha sudi 10 guruvAra

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136. 1531 mAgha sudi 5 137. 1531 mAgha vadi 8 somavAra mAgha vadi 8 somavAra mAgha vadi 8 somavAra amararatnasUri candraprabhasvAmI kI munisuvrataderAsara, vahI, paMcatIrthI pratimA DabhoI bhAga 1, lekhAGka 65 kA lekha devaratnasUri AdinAtha kI pratimA jaina maMdira, UjhA buddhisAgara, pUrvokta, kA lekha bhAga-1, lekhAGka 182 devaratnasUri saMbhavanAtha kI caubIsa saMbhavanAtha kI caubIsI cintAmaNipArzvanAtha vahI, bhAga-2 pratimA kA lekha jinAlaya, khaMbhAta lekhAGka 1119 devaratnasUri suvidhinAtha kI sumatinAtha jinAlaya, nAhara, pUranacanda, pratimA kA lekha pAlitAnA pUrvokta, bhAga 2,lekhAGka 1759 evaM vijayadharmasUri, pUrvokta, lekhAGka 435 139. 1531 Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 140. 141. 1551 mAgha vadi 8 devaratnasUri vAsupUjyasvAmI kI cintAmaNipArzvanAtha buddhisAgara, pUrvokta, somavAra pratimA kA lekha derAsara, kar3I bhAga 1, lekhAGka 722 1532 vaizAkha ...... / amararatnasUri abhinandanasvAmI kI AdinAtha jinAlaya, vijayadharmasUri, pUrvokta, dhAtu-pratimA kA lekha jAmanagara lekhAGka 446 / __vaizAkha ... ... / amararatnasari zAntinAtha kI pratimA bAvanajinAlaya, . buddhisAgara, pUrvokta, kA lekha pethApura bhAga-1 lekhAGka 712 1532 jyeSTha vadi 13 amararatnasari mahAvIra svAmI kI AdinAtha jinAlaya, munivizAla vijaya, dhAtu-paMcatIrthI pratimA rAdhanapura pUrvokta, lekhAGka 281 kA lekha 143. 275

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144. 1532 / 145. 1532 146. 1533 147. 1435 DaoN0 ziva prasAda 144. vaizAkha sudi 3 amararatnasUri pArzvanAtha kI pratimA sumatinAtha jinAlaya, vinayasAgara, pUrvokta, kA lekha nAgaura lekhAGka 745 evaM kAhara, pUranacanda, pUrvokta, bhAga-2 lekhAGka 1323 vaizAkha .. ... / amararatnasUri zreyAMsanAtha kI paMca- dharmanAderAsara, DajhoI buddhisAgara, pUrvokta tIrthI pratimA kA lekha bhAga 1, lekhAGka55 mAgha sudi 5 devaratnasUri saMbhavanAtha kI pratimA pArzvanAtha jinAlaya, buddhisAgara, pUrvokta, ravivAra kA lekha khaMbhAta bhAga-2, lekhAGka 308 mAgha sudi 5 AnandaprabhasUri bAsupUjyasvAmI kI jaina derAsara, vahI, bhAga 1, zukravAra pratimA kA lekha gerItA lekhAGka 671 vaizAkha sudi 6 amararatnasUri vAsupUjyasvAmI kI jaina maMdira, vahI, bhAga-1 somavAra pratimA kA lekha cANasmA lekhAGka 114 ASAr3ha sudi 2 amararatnasUri kuMthunAtha kI pratimA jainamaMdira vahI, bhAga-1, maMgalavAra kA lekha gerItA lekhAGka 666 vaizAkha sudi 3 amararatnasUri vimalanAtha kI pratimA jaina maMdira,pADIva nAhara, pUranacanda, guruvAra kA lekha sirohI-rAjasthAna pUrvokta, bhAga-2 lekhAGka 2091 pauSa badi guruvAra siMhadattasUri naminAtha kI dhAtu bar3A maMdira, sIhora nAhara, pUranacanda, pratimA kA lekha pUrvokta, bhAga 2, lekhAGka 1737, evaM vijayadharmasUri, pUrvokta lekhAGka 467 1535 149. 1535 150. 1536 151. 1536

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152. 1536 153. 1537 ke paTTadhara kA lekha 154. 1537 155. 1542 156. 1542 mAgha sudi 5 . paM0 udayaratna paMcatIrthI pratimA jaina maMdira, baDAvalI buddhisAgara, pUrvokta zukravAra bhAga-1, lekhAGka 98 pauSa sadi9 siMhadattasari zAMtinAtha kI pratimA koThAra paMcatIrthI-2 munikaMcanasAgara, ravivAra zatruJjaya pUrvokta, lekhAGka 235 somadevasUri mAgha sudi 5 siMhadattasUri sumatinAtha kI pratimA candraprabhajinAlaya, buddhisAgara, pUrvokta, zukravAra kA lekha jAnIzerI, bar3odarA bhAga-2, lekhAGka 156 caitra vadi 8 AnandaprabhasUri vimalanAtha kI dhAtu zAMtinAtha jinAlaya, vijayadharmasUri, pUrvokta, maMgalavAra ke paTTadhara pratimA kA lekha ghoghA lekhAGka 482 muniratnasUri vaizAkha sudi 1 jinacandrasUri ajitanAtha kI pratimA AdinAtha jinAlaya, buddhisAgara, pUrvokta, guruvAra kA lekha bar3odarA bhAga-2, lekhAGka 95 vaizAkha sudi 2 zrIsUri vimalanAtha kI pratimA dAdApArzvanAtha vahI, bhAga-2 guruvAra kA lekha jinAlaya, narasiMha jI lekhAGka 136 kI pola, bar3odarA vaizAkhasudi 10 jinacandrasUri AdinAtha kI pratimA vimalanAtha jinAlaya, vahI, bhAga 2, guruvAra kA lekha caukasIpola, khaMbhAta lekhAGka 806 vaizAkha vadi 10 jinacandrasUri suvidhinAtha kI zAMtinAtha jinAlaya, vahI, bhAga-2, zukravAra pratimA kA lekha seTha vADo, kher3A lekhAGka 432 vaizAkha vadi 10 jinacandrasUri zItalanAtha kI sumatinAthamukhya bAvana buddhisAgara, pUrvokta zukravAra pratimA kA lekha jinAlaya, mAtara bhAga-2, lekhAGka 516 Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 157. 1542 158. 1542 159. 1543 160. 1543

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161. 1544 . 162. 1544 163. 1546 164. 1546 165. 1547 phAlguna sudi 2 vivekaratnasUri vimalanAtha kI jainaderAsara, saudAgara buddhisAgara, pUrvokta, zukravAra pratimA kA lekha pola, ahamadAbAda bhAga-1, lekhAGka 824 - jinacandrasUri pArzvanAtha kI pratimA ghara derAsara, bar3odarA vahI, bhAga 1, kA lekha lekhAGka 249 mAgha vadi 13 vivekaratnasUri stambhalekha munisuvrata jinAlaya, vahI, bhAga-2 bharuca lekhAGka 321 mAgha sadi 13 vivekaratnasari candraprabhasvAmI kI vIra jinAlaya, gIpaTI, vahI, bhAga-2 pratimA kA lekha khaMbhAta lekhAGka 706 vaizAkha sadi 5 amararatnasari vAsupUjyasvAmI kI mahAvIra jinAlaya, nAhara, pUranacanda, pratimA kA lekha guruvAra DIsA pUrvokta, bhAga-2, lekhAGka 2006 vaizAkha vadi 6 vivekaratnasUri suvidhinAtha kI manamohana pArzvanAtha buddhisAgara, pUrvokta, zukravAra pratimA kA lekha jinAlaya, bar3odarA bhAga-2, lekhAGka 85 pauSa vadi 6 amararatnasUri suvidhinAtha kI dhAtu vIra jinAlaya, muni vizAlavijaya, ravivAra pratimA kA lekha rAdhanapura pUrvokta, lekhAGka-306 pauSa vadi 10 amararatnabhUri ___ suvidhinAtha kI dhAtu pArzvanAtha derAsara, buddhisAgara, pUrvokta budhavAra kI paMcatIrthI pratimA pATana bhAga 1, lekhAGka 228. kA lekha mAgha, sudi 13 amararatnasUri zItalanAtha kI dhAtu bar3A maMdira, vijayadharmasUri, pUrvokta, ravivAra ke paTTadhara kI pratimA kA lekha kAtara grAma lekhAMka, 496 zrIsUri vaizAkha sudi 2 jinacandrasUri zItalanAtha kI zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, zanivAra pratimA kA lekha caukasIpola khaMbhAta bhAga 2, lekhAMka 834 166. 1547 DaoN0 ziva prasAda 167. 1547 168. 1547 169. 1547 170. 1548

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171 172. 174. 173. 1552 175. 176 1548 178. 1549 179. 1552 1554 177. 1556 1555 1559 1560 vaizAkha sudi 3 ASAr3ha sudi 3 somavAra mAgha vadi 8 zanivAra vaizAkha sudi 3 jyeSTha sudi 9 ravivAra vaizAkha sudi 13 ravivAra vaizAkha suddha 2 somaratna sUri vaizAkha sudi 3 zukravAra zreyAMsanAtha kI pratimA kA lekha vivekaratnasUri ajitanAtha kI pratimA kA lekha phAlguna sudi / vivekaratnasUri vimalanAtha kI pratimA kA lekha somaratnasUri soma ratnasUri sumatinAtha kI pratimA kA lekha sumatinAtha kI paMca tIrthI pratimA kA lekha amararatnasUri paTTadhara somaratnasUri somaratnasUri munisuvrata kI dhAtu kI pratimA kA lekha munisuvrata kI caubIsI pratimA kA lekha pratApasiMha jI kA maMdira, rAmaghATa, vArANasI saMbhavanAtha jinAlaya bolapIpalo, khaMbhAta manamohanapArzvanAtha jinAlaya, mIyAgAma candraprabhajinAlaya, bhoMparApADo, khaMbhAta sumatinAtha mukhya bAvana jinAlaya, mAtara nAharaM, pUranacanda-pUrvokta, bhAga 1, lekhAMka 423 pArzvanAtha jinAlaya, dAhoda buddhisAgara, pUrvokta, bhAga - 2, lekhAMka 1139 vahI, bhAga-2, lekhAMka 276 vahI, bhAga-2 lekhAMka - 894 buddhisAgara, pUrvokta bhAga-2 lekhAMka 466 bRhadkharataragaccha nAhara, pUrvokta, kA upAzraya, jaisalamera lekhAMka 2485 vinayasAgara, pUrvokta, lekhAMka 887 viveka ratnasUri abhinandanasvAmI kI zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, caubIsI pratimA kA lekha pAdarA lekhAMka 8 viveka ratnasUri zreyAMsanAtha kI dhAtu jainamaMdira, rAdhanapura munivizAlavijaya, kI caubIsI pratimA pUrvokta, lekhAMka 321 kA lekha Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 279

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180. 1560 vaizAkha sudi 3 budhavAra phAlguna vadi 5 ravivAra 181. 1564 142. 1566 183. 1567 mAgha sudi 5 somavAra vaizAkha sudi 3 budhavAra vaizAkha sudi 9 zukravAra 184. 1569 bhAvasAgarasUri zItalanAtha kI sImaMdharasvAmI kA buddhisAgara, pUrvokta, pratimA kA lekha derAsara, ahamadAbAda bhAga 1, lekhAMka 1236 ANaMdasUri zAMtinAtha kI pratimA zAMtinAtha jinalaya, vahI, bhAga-1 kA lekha bIjApura ... lekhAMka 439 zivakumArasari vAsupUjya kI pratimA vIra jinAlaya, gIpaTI vahI, bhAga-2, kA lekha khaMbhAta lekhAMka 710 somaratnasUri munisuvrata kI pratimA padmaprabhajinAlaya, vahI, bhAga-1, kA lekha lekhAMka 624 somaratnasUri AdinAtha kI dhAtu AdinAtha jinAlaya, nAhara, pUrvokta, kI caubIsI pratimA jayapura bhAga-2, lekhAMka 1216 kA lekha zivakumArasUri ajitanAtha kI AdinAtha jinAlaya, buddhisAgara, pUrvokta, pratimA kA lekha bar3odarA bhAga 2, lekhAMka 100 AnandaratnasUri vAsupUjya svAmI kI AdinAtha jinAlaya, vahI, bhAga-1. pratimA kA lekha vaDanagara lekhAMka 552 somaratnasUri abhinandana svAmI kI mahAvIra jinAlaya, nAhara, puranacandacaubIsI pratimA lakhanaU pUrvokta, bhAga-1 kA lekha lekhAMka 1577 somaratnasUri vAsupUjya svAmI kI jainaderAsara, gerItA buddhisAgara, pUrvokta, pratimA kA lekha bhAga 1, lekhAMka 670 somaratnasUri vAsupUjya svAmI kI AdinAtha jinAlaya, vahI, bhAga 2, pratimA kA lekha kher3A lekhAMka 414 DaoN0 ziva prasAda 145. 1570 pauSa vadi 5 ravivAra 186. 1571 caitra vadi 2 guruvAra caitra vadi 2 guruvAra 187. 1571 que. 1571 caitra vadi 7 guruvAra 189. 1573 vaizAkha sudi 6 guruvAra

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190. 1573 phAlguna sudi 2 ravivAra 191. 1575 mAgha sudi 6 guruvAra mAghasudi 5 guruvAra 192. 1575 193. 1576 mAghasudi 9 zanivAra amararatnasUri zreyAMsanAtha kI vIra jinAlaya, ke paTTadhara caubIsI pratimA bIjApura bhAga-1, lekhAMka 433 somaratnasUri kA lekha AnandaratnasUri dharmanAtha kI pratimA dharmanAtha jinAlaya, nAhara, pUrvokta, kA lekha bar3A bAjAra, kalakattA bhAga 1, lekhAMka 111 muniratnasUri padmaprabha kI caubIsI padmAvatI derAsara, baddhisAgara, pUrvokta, ke paTTadhara pratimA kA lekha bIjApura bhAga 1, lekhAMka 421 Anandaratnasari muniratnasari candraprabhasvAmI kI candraprabha jinAlaya, vahI, bhAga 2, ke paTTadhara pratimA kA lekha sultAnapurA, bar3odara, lekhAMka 195 AnandaratnasUri hemaratnasari zotinAtha kI koThAra paMcatIrthI-4 muni kaMcanasAgara, pratimA kA lekha zatruJjaya pUrvokta, lakhAMka 237 vivekaratnasUri dharmanAtha kI caturmukha AdinAtha jinAlaya, munibuddhisAgara, pUrvokta pratimA kA lekha bharuca bhAga-2, lekhAMka 294 vivekaratnasUri saMbhavanAtha kI pratimA munisuvrata jinAlaya, vahI, bhAga-2 kA lekha bharuca lekhAMka 337 viveka ratnasUri sumatinAtha kI pratimA neminAtha jinAlaya, vahI, bhAga 2, kA lekha mehatApola, bar3odarA lekhAMka 171 vivekaratnasUri zItalanAtha kI dhAtu zAMtinAtha jinAlaya, muni vizAlavijaya, kI caubIsI pratimA rAdhanapura pUrvokta, lekhAMka 336 kA lekha Agamika gaccha prAcIna tristutika gaccha kA saMkSipta itihAsa 194. 1577 mAgha sudi 13 guruvAra mAgha vadi 5 195. 1578 guruvAra 196. 1578 197. 1578 mAgha vadi 5 guruvAra mAgha sudi 4 guruvAra ... vaizAkha sudi 5 somavAra 198. 1579 281

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1579 .200. 1579 201. 1581 202. 1583 203. 1584 phAlguna sudi 5 zivakumArasUri zItalanAtha kI dhAtu jaina maMdira, muni jayantavijaya, somavAra kI caubIsI pratimA bhrAmarA grAma AvU-bhAga 5, kA lekha lekhAMka 182 phAlguna mudi 5 zivakumArasUri zItalanAtha kI zAMtinAtha jinAlaya buddhisAgara, pUrvokta, pratimA kA lekha kaDAkoTaDI, khaMbhAta bhAga-2, lekhAMka 615 mAgha sudi 5 somaratnasUri munisuvrata kI paMcatIrthI vIra jinAlaya, lor3hA, daulatasiMhaguruvAra pratimA kA lekha tharAda pUrvokta, lekhAMka 247 jyeSTha sudi 9 muniratnasUri ke zreyAMsanAtha kI dhAtu zAMtinAtha derAsara, muni vizAlavijaya, zukravAra paTTadhara kI caubIsI pratimA rAdhanapura pUrvokta, lekhAMka 342 AnandaratnasUri kA lekha paizAkha vadi 4 zivakumArasari AdinAtha kI pratimA munisuvrata jinAlaya, buddhisAgara, pUrvokta, kA lekha bharuca bhAga 2, lekhAMka 348 paizAkha sudi 4 zivakumArasUri zreyAMsanAtha kI pratimA jaina maMdira, vahI, bhAga 1, kA lekha jhuMDAla lekhAMka 775 mAgha vadi 5 udayaratnasUri zItalanAtha kI derI na0 71 / 2 munikaMcanasAgara, paMcatIrthI pratimA paMcatIrthI, zatruJjaya pUrvokta, lekhAMka 452 kA lekha pauSa vadi6 siMhadattasari ke vAsupUjyasvAmI kI candraprabhajinAlaya, buddhisAgara, pUrvokta, ravivAra paTTadhara ziva- pratimA kA lekha sultAnapura, bar3odarA bhAga-2, lekhAMka 193 kumArasUri mAgha vadi 8 udayaratnahari vimalanAtha kI sImandharasvAmI kA vahI, bhAga 1, guruvAra pratimA kA lekha jinAlaya, ahamadAbAda lekhAMka 1216 DA0 ziva prasAda 204. 1584 205. 1586 206. 1587 207 1587

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208. 1587 1587 210. 1591 211. 1599 212. 1599 213. 1610 mAgha vadi... udayaratnasUri vimalanAtha kI jaina maMdira, IDara vahI, bhAga 1, guruvAra pratimA kA lekha lekhAMka 1477 mAgha vadi 8 udayaratnasUri saMbhavanAtha kI pArzvanAtha derAsara, vahI, bhAga 1, guruvAra pratimA kA lekha lADola lekhAMka 468 vaizAkha vadi6 saMyamaratnasUri vAsupUjyasvAmI kI zAMtinAtha jinAlaya, buddhisAgara, parvokta, zukravAra pratimA kA lekha UDIpola, khaMbhAta bhAga-2, lekhAMka 673 / / jyeSTha sudi 10 saMyamaratnasUri AdinAtha kI caubIsI jaina derAsara, saudAgara vahI, bhAga 6, vinayamerusUri pratimA kA lekha pola, ahamadAbAda lekhAMka 860 jyeSTha sudi 11 AdinAtha kI pratimA vimalanAtha jinAlaya, nAhaTA, agaracandaravivAra kA lekha (kocaroM meM), bIkAnera pUrvokta, lekhAMka 1577 caitrasudi 15 udayaratnasUri vimalavasahI, AbU muni jayantavijaya, budhavAra ke paTTadhara AbU, bhAga-2, saubhAgyaratna lekhAMka 194 sUri ke parivAra ke harSaratna upAdhyAya, paM0 guNamaMdira, mANikaratna, vidyAratna, sumatirAja Adi vaizAkha sudi 6 / saMyamaratnasUri saMbhavanAtha kI dhAtu kI zAMtinAtha derAsara, munivizAla vijaya, budhavAra paMcatIrthI pratimA rAdhanapura pUrvokta 351 / / kA lekha Agamika gaccha/prAcIna tristutika gaccha kA saMkSipta itihAsa 214. 1612 283

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215 1643 284 216. 1667 phAlguna sudi 5 saMyamaratnasUri zAMtinAtha kI dhAtu kI saMbhavanAtha jinAlaya, buddhisAgara, pUrvokta, guruvAra ke paTTadhara pratimA kA lekha pAdarA bhAga-2, lekhAMka 11 kulavardhanasUri vaizAkha vadi 7 zAMtinAtha kI pratimA zAMtinAtha jinAlaya,' vahI, bhAga-2, kA lekha khaMbhAta lekhAMka 610 vaizAkha vadi 7 kulavardhanasUri pArzvanAtha kI zItalanAtha jinAlaya, vahI, bhAga-2 pratimA kA lekha kuMbhAravADo, khaMbhAta lekhAMka 649 jyeSTha sudi 6 kulavardhanasUri ajitanAtha kI zAMtinAtha jinAlaya, vahI, bhAga-1 guruvAra pratimA kA lekha kanAsAno pADo, pATana lekhAMka 361 217. 1667 218. 1683 DaoN0 ziva prasAda isa prakAra yaha spaSTa hai ki Agamikagaccha 13vIM zatI ke rakhane balki usameM naI sphati paidA karane meM zvetAmbara jaina / prArambha athavA madhya meM astittva meM AyA aura 17vIM zatI ke AcAryoM ne ati mahattvapUrNa yogadAna diyaa| anta taka vidyamAna rhaa| lagabhaga 400 varSoM ke lambe kAla meM vikrama samvat kI 17vIM zatAbdI ke pazcAt isa gaccha se isa gaccha meM kaI prabhAvaka AcArya haye, jinhoMne apanI sAhityo sambaddha pramANoM kA abhAva hai| ataH yaha kahA jA sakatA hai ki pAsanA aura nUtana jina pratimAoM kI pratiSThApanA, prAcIna 17vIM zatI ke pazcAt isa gaccha kA svataMtra astittva samApta ho jinAlayoM ke uddhAra Adi dvArA pazcimI bhArata (gujarAtakAThiyAvAr3a aura rAjasthAna ) meM zvetAmbara zramaNasaMgha ko gayA hogA aura isake anuyAyI zramaNa evaM zrAvakAdi anya jIvanta banAye rakhane meM ati mahattvapUrNa bhUmikA nibhAI / yaha gacchoM meM sammilita ho gaye hoNge| bhI smaraNIya hai ki yaha vahI kAla hai, jaba sampUrNa uttara bhArata vartamAna samaya meM bhI zvetAmbara zramaNa saMgha kI eka zAkhA para muslima zAsana sthApita ho cukA thA, hinduoM ke sAtha-sAtha tristutikamata aparanAma bRhadsaudharmatapAgaccha ke nAma se jAnI bauddhoM aura jainoM ke bhI mandira-maTha samAna rUpa se tor3e jAte rahe, jAtI hai, kintu isa zAkhA ke munijana svayaM ko tapAgaccha se aise samaya meM zvetAmbara zramaNa saMgha ko na kevala jIvanta banAye udbhUta tathA usakI eka zAkhA ke rUpa meM svIkAra karate haiN|

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THE RULES CONCERNING SPEECH (BHASA) IN THE AYARANGA-AND DASAVEYALIYA-SUTTAS Collette Caillat One of the major vows taken by the ascetics of ancient India, whether Brahmanic, Buddhist or Jaina, is "not to make any untrue statement!." In fact, this prescription applies to each and every individual, for (as is well known), speech is assumed to exert extremely potent forces. It is therefore quite natural that the Sastras lay down rules about what is or is not to be said, and where, when, how it should be uttered, not only on solemn occasions, but also in daily life. Such prescriptions are specified in the Scriptures of the Buddhists and the Jainas 1. For a general survey and appraisal, H. JACOBI, SBE 22 (London. 1884, repr. Delhi, 1964), Introduction, p. XXII ff. 2. For general considerations on "oral rites", M. MAUSS, Theorie de la magie, reprinted in Sociologie et anthropologie, Paris, 1950, p. 48 ff.--As far as India is concerned, L. RENOU, Etudes vediques et panineennes, 1, Paris 1955 (Institut de Civilisation Indienne de 'Universite de Paris 1), p. 1-27; IDEM, Etudes sur le vocabulaire du Rgveda, Pondichery, 1958 (Institut Francais d'Indologie 5), on naman, p. 10-12 le nom n'est jamais" "pretexte, apparence" (oppose a "realite"); il est au contraire la realite meme, il touche a l'essence de l'etre....", p. 11). Moreover, see, e.g., many of J. Gonda's books and articles, among others, Jan GONDA, Die Religionen Indiens I, Veda und alterer Hinduismus (Die Religionen der Menschheit. Herausgegeben von C. M. Schroder, 11), Stuttgart, 1960, p, 21 ff. (Das Wort"). 3. Vag ghy evaitat sarvam || vaca hyevaitat sarvam aptam, "Everything here is speech ./ for by speech everything here is obtained", Satapatha Brahmana 10.5.1.3 (ed. A. Weber; Berlin-London, 1885 translation J. Eggeling SBE 43, Oxford, 1897, repr. Delhi, 1963); cf. ib, 14.3.2.20: vacyarthah niyatah sarve, var-mala vag-nisritah "all things (have their nature) determined by speech; speech is their root, and from speech they proceed", Mn 4,256 (trsl, G. Buhler); vai-mayaniha astraai -nisthani tathaiba ca tasmad vacah param nasti vag ghi sarvasya karanam, "the sastras are made up of words, and words are the source of everything", Natyasastra, 9.3 (ed. M. Ghosh, Calcutta, 1967, trsl. Id, Calcutta, 1951, BI 272). ta

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Collette Caillat as well as in the Dharmasastras; but, whereas in the last mentioned books, the rules concern all social categories, in the Buddhist Pali Tipitaka and in the Jaina Siddhanta, they are first and foremost meant for the members of the religious community The Svetambara Jainas have expressed their views on bhasa (bhasa) in several passages of their canon?. The topic is investigated from different angles in various parts of Viyahapannatti, V yakhya-prajnapti, and systematically treated in the eleventh chapter, called "bhasa-paya", of the Pannavana--a precious survey of which we owe to Pandit Daisukh Malvania. Moreover, the first Anga and the second Mulasutra of the canor deal with bhasa from the point of view of discipline, in their famous chapters which I propose to consider here; they are Ayar (anga-sutta) 2.4.1-2 (in prose), Dasaveyaliya-sutta 7 (in verses) 3. I shall not examine the interconnexions between both, they have been studied by Dr. Ghatage in NIA 1.2 (may 1938, p. 130-137)*. I only wish to show that a comparison between these developments and their old Brahmanic counterparts5 help to realize how the Jainas have succeeded in .1 References to canonical developments concerning bhasa in W. SCHUBRING, Die Lehre der Jainas...., Berlin u. Leipzig, 1935 (GIAPHA 3.7) p. 103-104 = IDEM, The Doctrine of the Jainas, Delhi...., 1962 $ 74. For Viyahapannatti, cf. J. DELEU, Viyahapannatti...., Brugge 1970 (Rijksuniv. te Gent, Werken uitgegeven door de Fac. van Letteren en Wijsbegeerte 151), Index of terms and topics, p. 345. 2. Cf. Pannavanasuttam, Ed. PUNYAVIJAYA-MALVANIA-BHOJAK, Bombay 1971 (Jaina-Agama Series 9), Part 2, Introduction, p. 84-88 (translated into English by Dr. Nagin J. SHAH, p. 321-326,"on spoken language"). I had the good fortune to read this chapter with Pandit Dalsukh Malvania: I wish to seize this opportunity to express my affectionate gratitude to him, his family and circle of friends. The Jaina (and Buddhist) statements concerning addhama gaha bhasa (magaha-bhasa, mula-bhasa), etc., will not be taken into consideration, as they would be irrelevant from the present point of view. 3. As noted by Schubring, the odd chapters of Dasav are concerned with special subjects (Dasav, Introduction, p. VI); in particular, different aspects of (right) conduct are examined therein. "Parallel passages in the Dasavaikalika and the Acaranga"; A. M. . Ghatage's conclusion is that Dasav 7 is older than Ayar 2.4. Schubring's opinion, on the contrary, is that "Dasav is later than Ayar. If in its slokas it contains such padas as scattered in the prose of Ayar/./ the latter represent an ancient stock....", Doctrine SS 74 n. 2. 5. On the comparative antiquity of Gaut DhS, etc., and of Buddhist-Jaina canonical scriptures, JACOBI, loc. cit., p. XXX ff,

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The Rules Concerning Speech (Bhasa) in the Ayaranga binding into an organic unity prescriptions which are also found, but more or less scattered, in different sections of the Dhs, and which have been somewhat differe. ntly elaborated in the Pali scriptures. In fact, as is natural, the Jainas' ethical teachings in this field are linked with their metaphysical tenets. Let me first sketch how the DhS approach the subject. Sometimes--exceptionally--the approach is a general one; e. g., when ApDhS introduces the chapters on penance, it explains that "A wise man who has eradi. cated the (faults) which destroy creatures, obtains salvation"1. "(These are) anger exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind...",krodho harso roso lobho moho dambho droho mrsodyainatyasa-parivadavisaya kama-manyu anatmyam @yogas, tesam yoga-mulo nirghatah (ApDhS 1.8.23.5) On the contrary, "freedom from anger (akrodha-)...., truthfulness (satyavacana-)..., silencing slander (2-paio una-) uprightness, affability (arjava-mardava-)...., peace with all created beings, concentration (of the mind on the contemplation of the Atman), regulation of one's conduct according to that of the Aryas (aryava-) - these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders...."? Similar precepts are also ordained by Manu, who applies them to the snataka : . satyadharmaryavrattesu fauce caivarametsada vag-bahudara-samyatah, "Let him always delight in truthfulness,...; let him keep his speech, his arms and his belly under control" (Mn 4.175). As a matter of fact, Manu is in accordance with Gautama who, among the duties of the Snataka (ch. 9). prescribes : He shall keep his organ, his stomach, his hands, his feet, his tongue, and his eyes under due restraint"4, further : satya-dharma (68), arya-vrttah (69... syat (72), "He shall always speak the truth." "He shall conduct himself (as becomes) an Aryan." 1. nirhytya bhuta dahiyan ksemam gacchati panditah, (trsl. Buhler). 2. Ib 6. Cf. also 1.11.31.25 (trsl., SBE 1.11.31.23) : krodhadimsca bhuta-dahiyan dosan varjayet, "and let him (the snataka) avoid the faults that destroy the creatures, such as anger and the like." 3. Buhler translates : "in truthfulness, (obedience to the sacred law *"; but cf. Gaut DhS, 9.68, infra. 4. na Sifnodara-pani-pada-vak-caksus capalani kuryat.

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Collette Caillat Thus, rules regarding speech are, in fact, but the application to a particular case of general injuctions to keep one's organs (organs of sense, organs of action and manas) under complete control (cf. Mn 2.88) the organ of speech being the tenth in the list. Therefore, it would seem normal that, in the Dhs, general instructions should be given about the proper use of Vac. Nevertheless, most of the time, in the texts, the rules are laid down for specific categories of individuals : the householder, or, more often, the brahmacarin, the student who has returned home, the snataka... Now, what are these rules ? Two sets can be distinguished : (1) the rules connected with salutation; (2) the rules which might be termed apotropaic, whether the danger is visible or occult. (1) It is well known that "reverential salutation" is looked upon as strengthening vardhana.2 Conversely, as stressed in a floating stanza, "he who habitually salutes and constantly pays........ reverence to the aged obtains an increase of four (things), (namely) glory, length of life, fame, (and) strength". 3 abhivada-filasya nityam urddhopasevinah catvari sampravardhante, kirtir ayur yato bulam (Mbh. 5.39.60). The same view is expressed among the Buddhists. 4 With minor variants, Mn (2.121) applies the maxim to the brahm acarin : catvari tasya vardhante, ayuh prajnu yaso balam. As a matter of fact, in the Dhs, much importance is attached to terms of address and to saluting -a topic to which the sixth chapter of the Gaut DhS is 1. vak caiva dasami smrta, Mn 2. 90 d. - Compare Asoka, Rock Edict XII (C), recommending vaca- (vaci-) gutti and, infra, Uttarajjhayana 24. 22-23. 2. J. Gonda, IIJ 8 (1964), p. 14, quoting RV 6.51.8. 3. For concordances, L. Sternbach, Maha-subhasita-samgraha 2, Hoshiarpur 1976 (Vishveshvaranand Vedic Research Institute, V. Indological Series 69, no 2336, compare 2337-8). Trsl. following Buhler, Mn 2.121. 4. abhivadana-silissa niccam vaddhapacayino cattaro dhamma vaddhanti : ayu vanno sukham balam, Dhp 109, of which the Gandhari Dharmapada rendering is : ahivadana-filisa nica dridhavayarino catvari tasa vardhadi ayo kirta suha bala (ed. J. Brough, London ...., 1962, London Oriental Series, 7), 172. 5. Cf-Kane, History of Dharmasastra, 2.1, p. 333 ff., specially 336 ff., ubi alia.

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The Rules Concerning Speech (Bhasa) in the Syaranga wholly devoted. Actually, most Dhs give details on proper behaviour in this connexion, whether regarding the time and circumstances, the gestures, the words, intonation syntax......... Generally, though, saluting is not treated as an independent subject; Mn, for instance, includes the topic in the chapter dealing with studentship, where it is specified which words the young man must use according to the age, sex, learning, social status.... of the person whom he addresses (2.121129), and according to circumstances (2.49). Similarly, ApDhS inserts this special, subject in one of the chapters about the general obligations of the Vedic student (1.2.5.15 ff.), his behaviour while begging (1.1.3.28.30, cf; Gaut DhS 2.36), or, again, the conduct of the student who has returned home (1.4.14.7 ff., particularly 1.4. 14. 26-31).... Thus, the matter is considered separately in several developments, where it is discussed with more or less detail : (2) The same remark would apply to the second set of rules, those which I proposed to term apotropaic. They seem to be given mainly for the snataka; and to remain comparatively unchanged. Before stressing that the snataka should abide by truth, satyadharma ....syat (9.61, supra), Gautama considers several utterances which are to be avoided. The same warnings recur in other Dhs, especially in ApDhs, the sutras of which can be conveniently examined (1.11.31. 5-16): 5. And he shall not speak evil of the gods or of the king, (parus am cobhayotdevatanam rajnasca .... varjayet), 8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. 9. And he shall not announce it .... if a cow does damage (by eating corn or grain in a field). 10. (Nor shall he call attention to it) if a cow is together with her calf.... 11-12. And of a cow which is not a milch-cow he shall not say 'She is not a milch-cow'. He must say "This is a cow which will become a milch-cow'. (nadhenum adhenur iti brayat, dhenu-bhavyetyeva bruyat), 16. If he sees a rainbow, he must not say to others, 'Here is Indra's bow'. ? 1. For proper words, ApDhS 1.4.14.26-29; pluti of final vowel, ib 1.2.5.17, Vas 13.46, Mn 2.125, Pan 8.2.83, quoted in Kane, ib, p. 340; syntax, GautDhS 2.36, ApDhS 1.1.3 28-30, Mn 2.69. 2. gor daksinanam kumaryas ca parivadan varjayet (8) stthantom ca gam nacaksita (9) samspstam ca vatsenanimitte (10) nendradhanur iti parasmai prabrayat (18) For Private & Personal'Use Only

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6 Collette Caillat Similarly, GautDhS 9.22 remarks: "...in speaking of) a rainbow (he shall use the word) magi-dhanus (the jewelled bow) instead of Indra-dhanus' "-a pres cription which is in agreement with BaudhDhS 2.3.6. 11-12, and VasDhS 12.32. The prohibitions and injunctions detailed above are likewise given in the other DhS. The implied justification can be deduced from the following observation, by ApDhS: nasau 'me sapatna' iti brayat; pady 'asau me sapatna' iti bruyad dvisantam bhratroyam janayet, "In company) he shall not say, 'This person is my enemy'. If he says 'This person is my enemy', he will raise for himself an enemy, who will show his hatred" ApDhS 1.11.31.15). Now, these remarks are made in a khanda which warns against dangerous words and acts, and points to those which are conducive to welfare (1.11.31.6; 14, etc.); similarly, khanda 32 dissuades from visits to countries inhabited by inferior men, from mixing in assemblies and crowds (1.11.32. 18-19); it also advises the snataka not "to cross a river swimming" and not to use "ships of doubtful (solidity)" (26-27). To revert to speech: we can include in this review a rule laid down for both the snataka and the householder, who are advised not to "talk of a doubtful matter as if it were clear" (2.5.12.21, cf. 1.11.32.22). This last recommendation leads us back to the observance of truthfulness, which should not be interpreted as an encouragement to use cruel words. On the contrary, Manu stresses: hinanganatiriktanganvidya-hinanvayo-'dhikan rupa-dravina-hinanica jati-hinalca naksipet, 1. mayidhanur itindradhanuh. 2. Compare, a little differently, Mn 4.59. On beliefs connected with rainbow, M. Mauss, Theorie de la magie", reprinted in Sociologie et anthropologie, Paris, 1950, p. 32; S. H. Webster, Le tabou, (French translation), Paris, 1952, p. 227 and n. 1.For the same warning, Prof, Gonda kindly refers me "to several other texts: ParG 2.7.13, Vaikh Dh 3.2.12, AthParis 72.1.6, and to the old saying in The Netherlands, that it is a bridge for the deceased to go to heaven, (cf. H. Bachtold-Staubli, Handworterbuch des deutschen Abersglaubens. Berlin, 1927-1942, 6 vol., s. v. Regenbogen). 1.11.31.17 in the text, but 15 in the translation. 3. 4. bahubhya ca nadl-tarayam (scil. varjayet), (26); cf. 1.2.5.9; 1.5.15.11 (and the note SBE 2, p. 55): 1.11.32.26; also Mn 4.77, navam ca samfayikim (scil. varjayet), (27). na samfaye pratyaksavad bruyat. 5. 6.

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The Rules Concerning Speech (Bhasa) in the Ayaranga "Let him (the snataka) not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth." As a matter of fact, avoiding lies and avoiding harshness are both combined in the fourfold prescription emphasized by Mn (4.138): satyam bruyat, priyam brupanna bruyatsatyamapriyam, priyam ca nanrtam brayad efa dharmah sanitanah, "Let him (the snataka) say what is true, let him say what is pleasing, let him utter no disagreable truth, and let him utter no pleasant falsehood; that is the eternal law" a Parallels for this aphorism are quoted from Visau- and Yajaavalkya-Dhs, from the epics.... More could be adduced from Buddhist and Jaina scriptures. Let us now turn to the Jainas. 7 First of all, one fact is remarkable: that two old canonical texts each devote one whole chapter completely to the examination of the different species of bhasa ("bhasa-jaya"), and to right conduct with regard to speech. This proves the very great importance attached to the subject by the Jaina teachers, and by the Jaina. tradition. No less remarkable is the endeavour of Ayar and Dasav to explain what their guiding principles are; they can be summarized as follows: on the one hand, it is imperative to respect truth-an effort which involves the constant observance. of self-control, samyama- (Amg samjama); on the other hand, it is necessary to bine respect for truth with respect for ahimsa. Such is the complex behaviour advo 1. Mn 4.141. 2. sukta ruksah parusa vaco na brayat, BaudhDhS 2.3,20, "let him (the snataka) not make empty, ill-sounding, or harsh speeches" (Buhler's trsl.) 3. ........... nakosmad apriyam vadet, nahitam nanrtam caiva......., Yajnavalkya DhS (ed. Stenzler BerlinLondon, 1849), 1.132, "on no account should he say (anything) disagreeable, noxious, or, again, untrue..... naflilam kirtayet (72) nonrtam (73) napriyam (74), Visnusmrti, ch. 71 (ed. J. Jolly, Calcutta 1881, repr. 1962); satyam vaded vyahrtam tad dvitiyam, dharmam vaded vyahrtam tat trtiyam, priyam vaded vyahrtam tac caturtham. MBh (Bh) 12.288.38, (similar to Mn, loc. cit.; compare, infra, the Buddhist definition of subhasita). Of Rama, it is said that, even if spoken to harshly, he never gave a harsh answer, Ram 2.1.10 (on which Gonda, Selected Studies, Leiden, 1975, p. 514).

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Collette Caillat cated in the introduction and conclusion of Ayar 2.41, where it is recommended (1) to vomit" the four passions involving 'violence (vanta koham ca manam ca mayam ca loham ca), (2) to speak only after due reflection and with constant circumspection?. To help attain this ideal aim, bhasa is analysed into four species (with subdivisions): two of them are absolutely condemned and prohibited, because they are either totally or partly wrong and false; as for the other two, the monk should be educated to use them with discrimination : Dasay 7.1 proclaims : caunham khalu bhasanam parisamkhaya pannavam donham tu pinayam sikkhe, do na bhasejja savvasos. Ayar also distinguishes four bhasa.jaya, somewhat emphatically: bhikkhu janejja cattari bhasa-jayaim, tam-jaha : saccam egam padhamam bhasa-jajam blyam mosam taiyain, sccca-mosam, jam n'eva saccam n'eva mosam n'eva saccamosam asaccamosam tam cauttham bhasa-jayam, se bemi.... (2.4.1.4). Thus the bhikkhu is invited, trained to recognize: (1) truth, (2) untruth, (3) truth mixed with untruth, (4) "what is neither truth, nor untruth, nor truth mixed with untruth ...."4. Consequently, Dasav 7 immediately 1. se bhikkha va bhikkhuni va vanta koham ca manam ca mayam ca loham ca, anuvii nitthabhasi nisamma-bhasi aturiya-bhasi vivega-bhasi samiyae samjae bhasam bhasejja. "a monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and res. traint", (Ayar 2.4.2.19 tis!, Jacobi). 2. Compare Dasay 7. 54-57 : chasu samjae, samanie saya jae, vacija buddhe hiyam anulomiyam, "controlled (in his conduct) towards the six (groups of souls), (and) always restrained in monkhood the wise one shall speak good (and) kind (words)" (56 c-d, trsl. W. Schubring). "Of the four kinds of speech, the thoughtful (monk) should, after consideration, learn the training in two, (but) should not use the other two ones at any occasion." Cf. Viyahapannatti, ch. 13, Ed Suttagame, Gurgaon, 1953. vol. 1, 692, 15; Pannavana, ed. Punyavijaya, etc. (Jaina-Agama-Series 9.1), p. 215, $$ 870-876; Thananga ch. 4.1, ed. Suttagame, 223,8 (cattari bhasa-jay.....). See the same fourfold division "truth, untruth, ...." in relation with the first and second guttis (gupti -- : mana-gutti, vai.g.), in Uttarajjhaya 24. 20-23 (ed. J. Charpentier, Upsala, 1921, Archives d'Etudes orientales, 18), i.e. in the chapter concerning the eight pavayana-maya ("matrices of the Doctrine"). Here, the analysis of the three guttis follows that of the five samitis : the second of these is the bhasa-samiti, "care in speaking" 3. 4.

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The Rules Concerning Speech (Bhasa) in the Ayaranga proclaims an interdiction "the thoughtful (monk) should not use" "that (form of speech) which is true (but) not to be uttered, that which is half-true, that which is (quite) untrue, none (of which is) practised by the Jinas". The positive recommendation is formulated in the next sloka : "(But) he should, after deliberation (samuppeham), use a speech not exposed to doubt (asamdiddham giram bhasejja), that is (a speech) which is neither true nor untrue and (a speech) which is true, provided that it is not to be blamed or rough" asaccamosam, saccam ca anavajjam akakkasam (Dasav 7.2-3)2. Thus, the conceptual frame is firmly set for a discussion on bhasa to take place. The adduced definitions aim at being both clear and exact (in agreement with the complexity of reality); moreover, they expressly recognize the heterogeneity of charity and truth: further whereas, as we have just seen, Manu merely combined both virtues in, so to say, a formal fourfold pattern, the Jainas strive for complete integration and try to reconcile these sometimes contradictory requirements in a higher synthesis. Their effort can also be evaluated if compared with the 9 2. (ib 9-10), which stresses the necessity to expel all passions (compare, supra, ApDhS 1.8.23.5): kohe mine ya miyae lo(b)he ya uvantlay a hase bhae moharie vikahasu tah'eva ca eyaim attha thanaim barivajjitu samjae asavajjam miya kale bhasam bhasejja pannavam "To give way to anger, pride, deceit and greed, laughter, fear, loquacity and slander; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time" (transl. H. Jacobi, SBE 45, Oxford, 1895, repr. Delhi, 1964, p. 131, and n. 2). For other references, cf. W. Schubring, Doctrine SS 173; P. S. Jaini, The Jaina Path of Purification, Berkeley ..., 1979, 247-8); etc. 1. Dasav 7.2: 2 ja ya sacca avattavva, saccamosa ya ja, musa ja ya, buddhehi painga, na tam bhasejja pannavam, Cp. Ayar 2.4.1.6: se bhikkhi va ja ya bhasa sacca, ja ya bhasa mosa, ja ya, bh. sacca-mosa, taha-ppagaram bhasam savajjam sa-kiriyam kakkasam sa-kaduyam nifthuram pharusam anhaya-karim cheda-karim bheda-karim pariyavanakarim uddavana-karim bhiovaghaiyam abhikamkha no bhasam bhasejja, "a monk or a nun, having well considered, should not use speech-truth, or untruth, or truth mixed with untruth-that is blamable, (speech which is) sinful, rough, stinging, coarse, hard, leading to sins, to discord and factions, to grief and outrage, to destruction of living beings" (trsl. partly following Jacobi).

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10 Collette Caillat Buddhist fourfold definition of subhasita vaca, and fourfold vohara". analysis of anariya Now, though the Jaina analysis of bhasa can be said to be comparatively clear-cut, the attached developments are not always plain to understand. Two points, nevertheless, are manifest: (1) all the prohibitions and injunctions included in the two relevant lessons of Ayar and Dasav can be shown to proceed from the above two fundamental principles, observance of truth based on sam jama, and observance of ahimsa; 52) the various particular prescriptions are, in many cases, akin or similar to those which are laid down in the DhS; but, precisely because the Jaina chapters concentrate on bhasa exclusively, all the minute rules can easily be reco. gnized as special applications of an underlying theoretical scheme (applied examples of which are evidently liable to be multiplied); moreover, though they start from a multiplicity of particular consideration (most of which are formulated in all Indian sastras), the Jainas obviously connect them with their own metaphysical system (and their doctrine of jiva-nikagas, infra), therefore promote a more consistent and general outlook; finally, they tend to include in the bhasa-chapter remarks which, in the DhS (also : in the Jaina suttas) mainly concern behaviours : Just as bad behaviour should be shunned, words also must clearly, though not aggressively, help discriminate between good and reprehensible conduct; in all possible ways, speech shall conform to the correct norm4. Thus, from the Dasav and Ayar point of view, the scope of bhasa seems almost unlimited 5. 1. 2. Idha bhikkhave bhikku subhasitamyeva bhasati no dubbhasitam; dhammam yeva bh. no addommam; piyam yeva bh. no appiyam; saccam yeva bh. no alikam. Imehi kho 1. catuhi angehi samannagata vaca subhasita hoti no dubbhasita; anavajja ca ananuvajja ca vinnanam, if a bh. "speak well and not badly, speak righteously and not unrighteously, speak affectionately and not unkindly speak truth and not falsehood, his speech having these four qualities, is well spoken, faultless, and not blamable by the wise", S 1.188.33-189.4 (C. Rhys Davids trsl.). With the "subhasita-sutta" in S, compare the "subhasita-sutta" in Sn. 78,5 ff., stanzas 450-454 (cf. infra). Cattaro anariya-vohara. Musa vado, pisuna vaca, pharusa vaca, samphappalapo, "four are the ignoble modes of speech : lying speech, slandering speech, rough speech, frivolous speech", D 3.232. 5-6, etc., cp. M 1.42.10 ff. Cf. ApDhS 1.11.32, supra. Including the grammatical norm, infra. Cf, the conclusion of Dasav 7 stanza 57 : parikkha-bhasi susamah' indie cauk-kasayavagae anissie sa niddhune dhutta-malam pure-kadam arahae logam imamtaha param-tti bemi, 3. Cf

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The Rules Concerning Speech (Bhasa) in the Ayaranga Let us consider some of the examples adduced by the texts. In Pannavana, all speech inspired by the four kasayas, koha mana..., is assimilated to lie, mosal. On the other hand, according to Ayar, anger etc. are conducive to harsh words ( 2.4.1.1 ) that hurt (ib 6). As such, they are prohibited. For its part, Dasav explains, so to say, the sloka 7.11-35 by emphasizing twice, at the beginning, and towards the end of the development, that a wise monk must (even if it is true) avoid all "rough speech which does harm to living beings : .... ....pharusa bhasa guru-bhuovaghaini sacca vi sa na vattavva........ (7.11, cf. 29 c-d). Without going into all the details and possible digressions, it is interesting to review what is prescribed and what is prohibited in the aforesaid passage. Various recommendations are met with which have been seen to be addressed either to the brahmacarin or the snataka in the Dhs. In Dasav 7.12, it is stressed that defect and mutilations should not be pointed to?; that various personal remarks are unacceptable (though they might be true literally speaking) for they might lead to faults of feeling and of conduct.3 In this connexion, prescribed and recommended terms of address are specified, and detailed in six slokas (14-19). But it is not enough to observe circumspection when addressing mankind : circumspection is necessary also when speaking of all other five sense creatures, pancediya-pana, and, in particular, no himsa should be suggested against them, whatever their species. Cows, especially, should not be referred to foolishly : 2. "(he who) speaks after consideration, controls his senses well, has overthrown the four passions, (and) is without (worldly) support purges (his soul) of the dirt resulting from previous evil deeds (and) is sanctified in this world and the next. Thus I say "trsl. Schubring). Compare Pannav chap. 11 SS 830-1, the fourfold oharani-bhasa: the sacca form is arahani. Cf. chap. 11 $ 963. tah' eva kana m'kane' tti .... .... no dae, ".... a monk should not call a one-eyed man ...." by this sante; cf. Ayar 2.4.2.1. een 'annena atthena paro jen uvahammai, ayara-bhava-dosa-nni, na tai bhasejja pannavam, "because the person concerned would be hurt by this or similar statement, a thoughtful (monk) should not utter such speech, as he knows (that) faults of conduct and of feeling (would result from it), trsl. cf. Schubring. cf. Ayar 2.4.2.1-2. tah' eva "hole" "gole" tii .... na tam bhasejja thannavam, 7.14. etc. Cf. Ayar 2.4.1. 8-11 (on how to address or not to address a man, a woman). Compare Chandogya Upanisad 7.15.2. Dasay 7.22. 4. 5.

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12 tah' eva gao dujjhao damma **** **** **** *... So, "a thoughtful (monk) should not say tamed. He should say: 'this is a young bull', 'this is a milk cow', juvam-gave ti nam baya, dheyum rasa-daya li va2. There can be little doubt that all these rules more or less echo what is to be found in the different sections of the DhS. But the Jainas adapt them and expatiate further. After they have mentioned the highest beings, the pancendiya-panas, they jump to the other extremity of the animate world of the chajjiva-nikayas-to the immobile jivas, viz, trees (and their fruit), plants, etc., which naturally must also be respected, as prescribed in ten slokas (7,26-35) in fact, all the jivas come to be protected thanks to the warnings against and condemnation of bhovaghaizi bhasa. Thus, following the thread offered by the first part of Dasav 7 and (though perhaps not so clearly) by Ayar 2.4, we have encountered many of the prescriptions found in the DhS; it is obvious, nevertheless, that, in the Jaina suttas, they are integrated in a comparatively well-defined general structure. 1. 2. The second part of Dasav 7 warns against colloquial expressions which, in fact, are misleading, as they confuse right and wrong. Some concern, for instance, festive entertainments, (crossing, etc., of) rivers. (36-39), in short, precisely those actions which are criticised in the above quoted khandas of ApDhS (1.11.3132) and connected brahmanic texts: the Jainas retain most of the circumstances detailed in the DhS chapter(s), but, in the present development, they focus the attention on what is commonly-lightly said about them. Caution is also required if the monk should mention actions or preparations which are usually said to be "well done", "well cooked", 3. 4. Collette Caillat ........ ........ ........ n'evam bhasejja pannavaml su-kade tti su-pakke ti though they actually imply injury to living beings further, he should not issue orders and assertions which might be inconsiderate. Thus, in all the above circumstances, the monk is warned against rashness and lack of self-control": tah' evasamjayam ........ q ' 5. D .... (these) cows should be milked, n' evam bhasejja pannavam." Cf. Ayar 2.4.2.9. Dasav 7.24-25, cf. Ayar 2.4.2.7-10. Compare supra, ApDhS, etc. Dasav 7.41-42., cf. Ayar 2.4.2.3-6. 6. Dasav 7. 43-47. Cf. Ayar 2.4.11-16. Cf. the "lesson" on the six jiva-nikayas, at the beginn ing of Dasav 4, ed. Leumann, p. 614-5. Cf. Dasav 7. 48-49, 8110 7. Dasav 7.47; (-29 d; on the contrary evam bh. p., 39d-44d).

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The Rules Concerning Speech (Bhasa) in the Ayaranga Self-control is further required when speaking of atmospheric phenomena. It will be remembered, in this connection, that Gaut Dhs, etc. specify, in particular, how to mention the rain-bow (supra). But, whereas the DhS seem to express some form of taboo, the Jainas aim at being accurate and consistent; the words chosen by the religious person should not contradict with the objective truths attained by the (Jaina) scientists; therefore, "he should not say that a cloud, the sky, or a man is a god, (but) he should (simply) state (the fact) that a cloud has formed itself or has risen high, or that a thunder-cloud has sent down rain": tah' eva meham va naham va manavam na deva deva tti giram vaejja; *sammucchie unnae va paoe' vaejja va vutthe balahae'tti (Dasav 7.52). 2 Moreover, the monk will naturally accept seasons and events with due equanimity, Self-control, samjaya, is all the more advocated as it often happens that false appearances are confused with truth, and hence, are conducive to lies and to sin. 4 Therefore, one should be careful when speaking of doubtful matters--an advice which is also given by ApDhs, as we have seen.5 Dasav and Ayar apply this consideration to trivial remarks, especially to those concerning future events, which, by nature, are uncertain; and, also, to those that concern the sex of various animals. Consequently, attention must also be paid to grammar and grammatical correction, of which Ayar recalls the fundamental constituents (2.4.1.3). Thus, 1. Cf. ApDhS 1.11.31.16, etc. supra. 2. Cf. ib 53; Ayar 2.4.1.12-13. Dasav 7.50-51; Ayar 2.4.1.12-13. Dasav 7.5 : vitaham pi taha-mottim jam giram bhasae naro tamha so puttho pavenam ........ "by a speech which has the appearance of truth though it is untrue, a man is touched by sin" (trsl. Schubring). 5. Cf. Ayar 2.4.1.2. 6. Dasav 7.6-10 (compare Ayar 2.4.1.2) : jam attham tu na janejja "evam eyam" ti no vae, jattha sanki bhave jam tu "evam eyam" ti no vae, "if (a monk) does not know (or) has some doubt .... he should not say "it is thus" .... .... (Dasav 7. 8-9 (trsl. Schubring), 7. Dasav 7,21. 8. Cf. Pannav $ 896 (for a discussion on empirical truths, ib SS 862).

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14 Collette Caillat the Jainas seem to advocate purism, at least as far as possible, and their attitude is noteworthy, as the Buddhists apparently deny that any fundamental connection exists between chaste speech and spiritual achievement. In this case, then, as in several others, the Jainas probably follow the Brahmanic trend more closely than the Buddhists do. Be that as it may, it is obvious that the Jainas were well aware of the prescriptions concerning speech which are registered in the Dharmasastras; moreover, in the above quoted Dasav and Ayar chapters, they appear to have added several new bhasa rules which almost certainly stem from the same common sources, though they seem to have been suggested not so much by the actual wording (in the Dhs they concern deeds) as by their location, (in the Dhs, they are in the immediate context of the rules about speech). On the other hand, it cannot be denied that the Jainas unweariedly strive to be explicit about the conceptual basis of, and reasons for, the rules they ordain. This, possibly, helped them to consider floating precepts with fresh eyes, to group them and integrate them in an organic unity. In this respect, whatever their actual sources, the Jainas can be said to have achieved a perfectly original work. Nowhere, in the Ayar and Dasav chapters, is there any mention of retaliation, or any trace of obscure fear of occult forces; on the contrary, all the percepts are wellgrounded on objective considerations--whether scientific, metaphysical and/or ethical. To a certain extent, thanks to these lessons on bhasa, we can witness how the Jainas have reconsidered generally accepted rules of conduct and recast them to build a really new, and comparatively systematic, code. 1. Cf. the commentary on the (Sn) Subhasita-gutta, in Paramatthajotika 2.2 (ed. Helmer Smith, London, Pali Text Society, 1917), 397.7-398.7 : yad anne/. / namadihi padehi, lingavacana-vibhatti-kalakaradihi sampattihi ca camannagatam vacam 'subhasita' ti mannanti, tam dhammato patisedheti, "what some believe, that 'subhasita' means speech composed with wordsnames, etc.-possessed of gender, inflection, tense marker..... - One lawfully rightly, rejects this view-To avoid dubbhasita means avoiding pesunna, etc. (supra). Cf. the whole discussion, Pj 2.2.3966 14-398.12, and Saratthapakasini (ed. F. L. Woodward, London 19... PTS) 1.272.8-274.22. 2. Cf. JACOBI, SBE 22, Introduction, p. xxix.

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The Rules Concerning Speech (Bhasa) in the Ayaranga Abbreviations Amg Ardhamagadhi; ApDhS Apastambiya Dharma Sutra (ed. G. Buhler, Bombay, 1968; translation G. Buhler, SBE 2, Oxford, 1879; repr. Delhi, 1965); = 15 Ayar Ayararga-sutta (ed. H. Jacobi, London PTS 2) 1882; (Agamodaya Samiti), samvat 1936-A.D. 1880, repr. Delhi 1978; ed. Muni Jambuvijaya, Bombay, 1976 (Jaina-Agama-Series 2. I); transl. H. Jacobi, SBE 22, Oxford, 1884); Baudh (DhS) Baudhayana Dharma Sastra (ed. E. Hultzsch, Leipzig 1884 + Id, Leipzig 1922 (Abhandlungen fur die Kunde des Morgen-landes 8.4 and 16.2); transl. G. Buhler, SBE 14, Oxford, 1882, repr. Delhi 1965), BI Bibliotheca Indica; D= Digha Nikaya (ed. T. W. Rhys Davids, London (PTS) ); Dasav Dasaveyaliya-sutta (ed. Ernst Leumann, ZDMG 46 (1982), 581-663; Punyavijaya and A.m. Bhojak, Bombay, 1977 (Jaina-Agama-Series 15); transl., cf. Dasaveyaliya Sutta, ed by Ernst Leumann and translated by Walther Schubring, Ahmedabad, 1932; repr. in Walther Schubring, Kleine Schriften, herausgegeben von Klaus Bruhn, Wiesbaden, 1977 (Glasenapp-Stiftung, 13), p. 111-248); DhS=Dharma Sutra/Sastra; Gaut (DHS) Gautama DhS (ed. F. Stenzler, London, 1876 (Sanskrit Text Society); transl. G. Buhler, SBE 2, Oxford, 1879; repr. Delhi, 1965); M = Majjhima Nikaya (ed. V. Trenckner; R. Chalmers, London (PTS) ); MBh Mahabharata (ed. Bhandarkar Oriental Research Institute, Poona) Mn-Manava DhS (ed. J. Jolly, London 1887 (Trubner's Oriental Series; transl. G. Buhler, SBE 25, Oxford, 1886); PTS Pali Text Society, London; RV=Rgveda; S=Samyutta Nikaya (ed. L. Feer, London (PTS) ); Sn Suttanipata (ed. D. Andersen-H. Smith, London (PTS)); Vas Vasistha DhS (ed. A. A. Fuhrer, 1883; transl. G. Buhler, SBE 14, Oxford, 1882).

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UTTARAJJHAYANA-SUTTA XIV : USUYARIJJAM K, R. Norman The fourteenth chapter of the Uttarajjhayana-sutta,' entitled Usuyarijjam tells of the two sons of a purohita, named Usuyara, who determine to leave the world and become (Jaina) monks. Their father tries to dissuade them, but fails. He follows them after they have gone forth, and is followed in turn by his wife. The king proposes to confiscate his property, but is dissuaded by the queen. He too goes forth, and the queen follows him. Jataka No. 509 of the Pali collection (Hatthipala-jataka=Ja IV 473-91) tells what essentially is the same story, although there are some minor diflerences, e. g. there are four sons. The parallels between these two texts, also with some verses of the Mahabharata, were long ago noted by Western scholars, and studies of their relationship were made by Leumann?, Franke, s and Charpentier.4 In both the Pali and the Pkt versions the story is told in a mixture of Iloka and tristubh verses. In the Ja version there are 26 verses, of which 20 are tr. and 6 $1.; the Pkt version has 53 verses, of which 32 are tr. and 21 $1. Although the stories are similar, the direct parallels in the verses are not numerous. Among the tr. verses only six are held in common, and in several of these the parallelism extends only as far as a single pada. Portions of three fl. verses in the Pali are found in four fl. verses in the Pkt. On sl. verse in the Pkt corresponds to a tr. verse in the Pali. With one exception, in sl. metre, the verses held in common all occur in the dialogues between the various characters in the story. It has been pointed out by Alsdorfs that in such stories in mixed verse, the earliest version was probably in pure tr. verses, and the fl. verses probably 1. Abbreviations : Utt=Uttarajjhayana-sutta : JaJataka; Say=Suya. gadamga; Mvu=Mahavastu; MBh=Mahabharata; tr.= tristubh; $1.= sloka; v (v). = verse (s) in Utt; g (g).=gatha(s) in Ja; Skt=Sanskrit; BHS = Buddhist Hybrid Sanskrit; Pkt=Prakrit; AMg= Ardha-Magadhi; PED= Pali-English Dictionary; v. 1. = variant reading; cty= commentary. 2. E. Leumann, WZKM 6 (1892), pp. 12 foll. 3. R. Otto Franke, "Jataka-Mahabharata-Parallelen", WZKM 20 (1906), pp. 317-72 ( = Kleine Schriften, pp. 344-99). 4. J. Charpentier, "Studien uber die indische Erzahlungsliteratur", ZDMG 62 (1908), pp. 725-47 (=Charpentier, 1908). 5, See L. Alsdorf, "Das Jataka von weisen Vidhura", WZKS 15 (1971), p. 56.

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Uttarajjhayana-Sutta XIV: Usuyarijjam represent later additions. It seems likely that this is true also of the present story, but if the earliest version was in tr. metre, it is nevertheless clear that some of the tr. verses are also later additions. The story in Utt begins with six narrative verses in tr. metre (vv. 1-6) which tell the background to the story. These are lacking in Ja, which has three introductory verses in fl. metre (gg. 1-3). Similarly the Ja story concludes with six tr. verses in which the queen discusses with the townspeople her intention to become a wanderer (gg. 21-26). There is no direct parallel to these in the Utt version, where the end of the story is told in five fl. verse (vv. 49-53). The work done by the early scholars has stood the test of time, and when Charpentier made a new edition of Utt in 19221 there was little he could add to what he and others had done earlier. Since that time, however, further comparative studies, especially by Alsdorf, have shed light on the relationship between Jaina and Buddhist texts, and in this paper I should like to make a further examination of some of the verses of Utt XIV and their counterparts elsewhere, in the hope that progress may be made in their interpretation and understanding. (1) The first verse which is common to the two versions is v. 9 (g. 4), in which the purohita tells his sons of the duties of a brahmana, which they should fulfil before they become wanderers. In Charpentier's edition the verss reads: 17 ahijja vee parivissa vippe putte paritthappa gihamsi jaya bhoccana bhoe saha itthiyahim aragraga hoha muni pasatta. The Pali version has adhicca in place of Pkt ahijja, which might be thought to show voicing of -ce->-jj. It is, in fact, due to a development from a different form. The Pali is derived from adhitya (which occurs in the Skt version of the verse), whereas the Pkt is derived from adhiya, with -y--iyy--ijj-. Charpentier notes (p. 333) that Ja has tata instead of jaya, and he suggests reading taya. I do not understand his reference to Devendra apparently taking jaya as an attribute of putte. According to the edition of Devendra's cty available to me, he takes it as a vocative and glosses it as jatau putrau, whereas he glosses pulle as putran. Although Charpentier reads taya in v. 18, which might seem to support his suggestion, he gives a v. 1. jaya, and this seems to have been the reading known 3. 1. J. Charpentier (ed.): The Uttaradhyayanastra, Uppsala 1922. 2. See L. Alsdorf, "The story of Citta and Sambhuta", Dr. S. K. Belvalkar Felicitation Volume, Benares 1957, pp. 202-208. References to Utt are to Charpentier's edition, unless otherwise stated. References to Ja are to Fausbll's edition. 3

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18 K. R. Norman to Devendra, who glosses it he jatau. Charpentier himself reads jaya again in v. 22, and once again Devendra glosses this as he jatau. A Skt version of this verse occurs in the Mahabharata in a story about a brahmana who is asked by his son about the action to be taken when the world is passing away (MBh [crit. ed] Santiparvan XII. 169). In the MBh the verse is followed by the equivalents of vv. 21-23. Not only does the fl. metre of these verses suggest that they are an addition to the story, but this is confirmed by the fact that they are lacking in the Ja version, although they do have a separate existence elsewhere in the Ja collection, at Ja VI 26, 11-16.1 (2) In the version in Utt, as part of the discussion aimed at persuading his sons not to become wanderers, the purohita tells them that their action would be profitless, because the soul is not eternal. He states (v. 18): Jacobi translates (p. 64): "As fire is produced in the arani-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent." In a footnote to his translation "soul" he states (p. 64 n. 1): "Satta is the original; it is rendered sattva by the commentators. Perhaps satta is the prakrit for seatma; at any rate the context of the next verse proves that the soul is intended." jaha ya aggi arani asanto khire ghayam tellam aha tilesu em eva, laya, sariramhi satta sammucchai nasai navacitthe. The Jaina Visva Bharati Prakasana edition (Ladnun 1975) reads in padas a : jaha ya aggl araplu 'samto and Devendra seems to have had the same reading before him when he commented: yathaiva casyavadharanarthatvat 'agnih' "arapiu" tti 'aranitah' agnimanthanakapthat 'asan' avidyamana eva sammirechati, jatha ksire ghrtam tailam atha tilesu, evam eva he jatau! farire sattvah "sammucchai" tti 'sammurcchanti' parvam asanta evotpadyante. tatha "nasai" tti nafyanti "navacitthamti" na punar avatisthante fariranate tannalat, iti satrarthah. It would seem that Jacobi's translation is based upon the cty explanation, but this presents considerable difficulties Although Charpentier's reading arani is not easy to explain, Devendra's lemma aragiu with the gloss aragitah, i. e. a quasiablative explained as agni-manthana-kasthat, is also inappropriate, since in the context 1. See also H. Luders. Beobachtungen uber die Sprache des buddhistischen Urkanon Berlin 1954, SS 20. 2. H-Jacobi, Jaina Sutras Part II (=Sacred Books of the East 45), Oxford 1895.

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Uttarajjhajar a-Sutta XIV : U suyarijjam 19 with khire and tilesu we should expect another locative Secondly, the explanation of satta as the equivalent of Skt sattvah necessitates the taking of sammucchai and nasai as plurals, i.e. the equivalents of Skt sammurcchanti and nasyanti. We can, however, provide a locative by dividing Charpentier's reading as arania 'santo, and assuming that the expected Ardha-Magadhi reading araaie 'santo was replaced by Charpentier's reading as a result of the existence of the word asan in the cty's explanation, The second problem can possibly be resolved by referring to the Suyaga. damga where a similar point of view is put forward by another non-Jaina, a sramana or brahmana : se jahanamae kei purise tilehimto tellam abhinivvattitta nam wvadamsejja ayam, auso, tellam ayam pinnae, evam eva n' atthi kei purise uvadamsettaro ayam, auso, aya iyam....se jahanamae kei purise aranio aggim abhinivattita nam unadamsejja ayam, auso, arani ayam aggi, evam eve java sariram. evam asante asamvijjamane jesim tam asamte asamvijjamane tesim tam su-y- akkhayam bhavati, anno bhavati jivo annam sariram (Suy II. 1.16=Suttagame I, pp. 137.38). Jacobi gives a somewhat condensed translation (p. 341) : "As a man presses oil from the seeds of Atasi, and shows the oil and the oil-cake separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Arani-wood. Those who believe that there is and exists no soul, speak the truth." A comparison between this passage and v 18 indicates important differences. The speaker in the Suy passage is saying that it is possible to separate oil from oilseed, or make fire from a fire-stick and show the two separately, but it is not possible to show the soul separately from the body. In v. 18, if we follow Jacobi's translation, the speaker is saying that oil is not in the seed, nor fire in the fire. stick, nor the soul in the body. So Suy and Utt seem to be contradictory. This contradiction can be resolved by assuming that we should read not arania 'santo, as just decided, but arania santo. We should then translate : "Like fire being in the fire-stick". It would seem that the reading in Utt, with a negative asanto or (with prodelision) 'santo, and Devendra's explanation of this reading, are in fact based upon the Suy passage. The Utt passage states (if this suggestion is correct) that the soul is in the body, just as oil is in the seed and fire in the firestick, and if you destroy one you destroy the other with it. In the Suy passage it is stated that it is possible to take oil from the oil-seed and make fire with the firestick and show them separately, but this cannot be done with the soul and the body, The reason for this is that one and the same illustration has been used to serve two different purposes, and other examples can be given of illustrations being used in this way. It is clear that Devendra, or the cty tradition he was following, 1. I have dealt with another example in "Kriyavada and the existence of the soul" in Buddhism and Jainism (ed. H. C. Das et al.), Cuttack 1976, Part II, pp. 4-12.

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20 K. R. Norman did not realise this, and consequently failed to understand the contrast between the two passages. He did not see that the point of v. 18 was that the fire was in the fire-stick, and so he emended the text to read araglu, i. e. a quasi-ablative, perhaps because of the existence of the word aragio in the Suy passage. Because the latter passage had asam te, he interpreted the word santo in v. 18 as standing for "samtoasamto, which he consequently explained as meaning asan; This (3) In answer to the purohita's brahmanical view of the soul, the sons give the Jaina view of the soul's permanence (v. 19). As in the case of v. 18, there is no parallel to this verse in the Pali version, possibly because an argument in favour of the permanence of the soul would be inappropriate in a Buddhist text. does not, however, prove that these two verses are an addition made by the Jaina redactor, since they may be an original feature which was retained by the Jainas as being in conformity with their own views, but omitted by the Buddhists because as with v. 18. The interpretation of the verse is helped by the occur. rence of similar views elsewhere in Jaina literature. The sons say no indiya-ggejjha amuttabhava amuttabhava vi ja hoi nicco. ajjhatthaheum niyayassa bandho samsaraheum ca vayanti bandham. Jacobi translates (p. 64): "(The soul) cannot be apprehended by the senses, because it possesses no corporeal form, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence." The Jaina Visva Bharati Prakasana edition differsdin pada c where it reads: ajjhatthaheum niyaya 'ssa bandho instead of Charpentier's niyayassa. Devendra's cty explains: 'no' naiva indriyagrahyah sattva iti prakramah, amurttabhavat, tatha amarttabhavad api ca bhavati nityah, tatha hi-yad dravyatve sati amurttam tad nityam akafavat, na caivam amurttatvad eva tasya sambandhasambhavah, yatah "ajjhatthaheum niyaya 'ssa bandho" adhyatmal abdena atmastha mithyatvadaya ihocyante, tatas taddhetuh-taunimitto niyatah--nifcito bandhah-karmabhih samflesah, yatha mirttasyapi nabhaso mirttair api ghatadibhih sambandha evam asyapi karmabhir mirttair api na virudhyate, tatha samsarahetum na vadanti bandham iti sutrarthah It seems probable that in pada a indiyaggejjha is metri causa for-ggejjho which agrees with nicco. The subject of the sentence must be the same as in the previous verse, i. e. satta. This shows that satta must be masculine and singular, and probably stands for Skt svatma. Devendra assumes that the subject is the same as in the previous verse, i. e. sattva, but because the verb is singular he decides that the subject too must be singular, i. e. sattvah. In pada c niyaya, as read by

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Uttarajjhayana-Sutta XIV : U suyarijja Devendra, must also be masculine, to agree with bandho. There seems to be no reason for reading niyaya 'ssa, since niyayo 'ssa would have exactly the same metrical length. It would therefore seem better to divide the words as niyay' assa, i. e. to assume that the final vowel of niyayo has been elided before assa. Jacobi, taking niyayassa as a genitive singular, translates it as "of the soul", although this meaning does not seem to be attested elsewhere for niyaya or nijaka, from which he presumably thought niyaya was to be derived. If we accept Devendra's explanation, and assume that niyay' assa bandho stands for niyatah (=niscito) bandhah asyi, we can translate "its binding is fixed, determined, settled". The rest of Jacobi's translation of pada c seems to be an interpretation rather than a translation, since he takes ajjhatthaheum to mean "caused by its bad qualities", which seems to be based upon the explanation : adhyatmas abden atmasthu mit hatvadaya ihocyante, tatas taddhetuh tannimitto. This. however, implies the reading -heu rather than -heum, and the assumption that the word agrees with bandho. There seems to be no objection to keeping Charpentier's reading, and taking it as an adverbial accusative. We can therefore translate : "because of the things connected with the soul". (4) v. 20 is the equivalent of g. 10, which is the sons' final statement before they abandon the world. In the version in Utt it is followed by v. 27, which is the equivalent of an earlier verse (g. 7) in the Pali version. As we shall see, it is probable that v. 27 has been misplaced, and it should really come before v. 20 The verse reads : jaha vayam dhammam ajanamana pavam pura kammam akasi moha orubbhamana parirakkhiyanta tam n'eva bhujjo vi samayaramo, Jacobi translates (p. 64): "Thus being ignorant of the law, we formerly did sinful nd through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way". This translation seems strange, and the presence of the singular verb akasi in pada b causes difficulties. The cty explains : patha vayam dharmam' samyagdarsanadikam ajananah "papam papahetum 'pura' purvam 'karma' anusthanam 'akasi' tti akarsma krtavantah 'mohat' ajnanat 'avarudhyamanah' nirgamam grhad alabhamanah 'pariraks yamanah' anujivibhir anupalyamanah'tat' papakarma naiva 'bhuyo 'pi' punar api samacaramah, yathavad viditavastutvad iti sutrarthah. A comparison with Pali g. 10 shows the correct way of interpreting this verse. It reads :

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K. R. Norman ayam pure luddam akasi kammam sv ayain gahito, na hi mokkh' ito me orundhiya nam porirakkissami mayam puna luddam akasi kammam. This shows that pada b of the Utt version originally referred to a singular subject, but has been incorporated into a verse with a plural subject. This explains why Devendra has to take akasi as being a plural verb. It is also clear that orubbhamana and parirakkhiyanta do not refer to the past, but to the future. We may therefore translate : "As formerly we did evil because of our delusion, not knowing the doctrine, being restrained and guarded we shall not do it again". (5) In v. 27 the sons point out that only those who are friendly with death know when they will die, and are therefore able to make plans for the future. This seems more appropriate as an answer to the purohita's suggestion that they delay their departure until they have raised sons to take their place in the home. We may deduce, therefore, that this verse has been misplaced, and it should come earlier in the story, as its Pali equivalent (g. 7) does. The fact that in Utt it is a fl. verse, whereas in Ja it is a tr., suggests that it was originally an addition in $1. metre, which was transformed into tr. in the Pali tradition. If it is an addition, then the fact that its position varies in the different traditions is understandable. The difference between Pali sakkhi and Pkt sakkhain is probably to be expla. ined by the assumption of the palatalisation of -a > -i after the -y. of -khy- before it was assimilated and disappeared. PED lists sakkhi and sakkhi as neuter and feminine respectively. There is no obvious reason for the change of gender, and except for the final -? there is no evidence that the word is feminine here. The lengthening of the final vowel is probably metri causa, since the fifth syllable of a Ir. pada is usually long before the caesura when two short syllables follow. (6) Although Alsdorf in his article about the use of the verb vam- to refer to the abandonment of worldly belongings and sensual pleasures states that the equivalent of Pali g. 17 is not found in Utt, it does in fact occur there, split between vv. 44 and 45. The Pali version has hatthattham agata, while Utt reads hatthajjamagaya, for which the punctuation hatth [for hattham] ajja-m-agaya is suggested by Charpentier (p. 335). At Ja V 347, 14 the cty explains hatthattham (Ja V 346, 9*) as hatthe attham pattam, which confirms that the text being commented upon included -tth-, but at Ja II 383, 9* Fausbll's edition reads hatthattam, and the authenticity of this reading 1. See K. R Norman, "The palatalisation of vowels in Middle Indo-Aryan" Journal of the Oriental Institute (Baroda), Vol. 25, pp. 328-42. 2. See PED, S. v. sakkhi. 3. L. Alsdorf, "Vantam apatum", Indian Linguistics, Vol. 16, pp. 21-28.

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Uttarajjhayana-Sutta XIV: Usuyarijjam is confirmed by BHS hastatvam (at Mvu II 182, 4*, although the Pali equivalent at Ja IV 459, 28* has hatthattham). In the Utt version, Devendra explains ajja as a vocative (=he arya), but Charpentier suggests that it is to be derived from Skt adya "today"="now" (p. 335). Since, however, the variation in spelling in Pali indicates that there was doubt about the derivation of the word, it is possible that -jjrepresents an attempt on the part of the scribal tradition to make sense of something which had been inherited but found unintelligible. The fact that in the Utt version vv. 44-45 come after v. 38 (eg. 18) supports Alsdorf's viewl that in Ja the two verses which are intended to dissuade the king (gg. 17-18) are in reverse order, and g. 18 should come before g. 17. (7) The queen also utters v. 46 to dissuade the king from taking the purohita's possessions. It has no parallel in the Pali version, but one exists in the Mahabharata, in a section describing the attainment of happiness and tranquillity. The fact that it is an addition in the Utt story is shown by the fact that it is not quite appropriate in the context, and this is confirmed by its being in the Sl. metre. It was probably added because like vv. 44-45 it deals with birds and food. The verse reads : samisam kulala m dissa bajjhamanam niramisam amisam savvam ujjhitta viharissami niramisa. Jacobi translates (p. 68): "As an unbaited (bird) sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything". This translation is only acceptable on the supposition that the first line is some sort of accusative absolute construction, and Charpentier has drawn attention to its lack of clarity. Franke had already given a reference for the Skt parallel, which was quoted by Charpentier :8 samisam kuraram drstva vadhyamanam nitamisaih amisasya parityagat kurarah sukham edhate (MBh XII. 171). The first line means : "Seeing the eagle with bait being killed by those without bait", and this is confirmed by another verse quoted by Franke : samisam kuraram jaghnur balino 'nye niramisah tad amisam parityagya sa sukham samavindata. Translated into Pkt, the first line of the first verse would read : samisam kulalam dissa vajjhamanam niramise, with the instrumental plural ending-e instead of the more usual-ehi, which would not scan. It is likely that the Jaina redactor did 1. L. Alsdorf, "Vantam apatum" Indian linguistics, Vol. 16, p. 27. 2. Charpentier, 1908, p. 739 n. 2. 3. ibid. 4. Franke, op. cit. (in n. 3), p. 345 n. 1.

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24 K. R. Norman not recognise this rare ending-e, and in the belief that it was a nominative in-e (it would be difficult to fit a locative in-e into the sentence), he changed it to - am. Charpentier stated (p. 335) that viharissami in pada d spoiled the metre, and suggested reading carissami. He also believed that urago in pada c of v. 47 made bad metre, and proposed to read uago. He further suggested (p. 333) reading bavhin place of bahu-in pada b of v. 7, without comment. All three suggestions are unnecessary When Charpentier made his edition of Utt little work had been done on such questions as the resolution of vowels in metrical texts. The words he queried are all examples of the common resolution of an initial long syllable in a tr. or fl. pada. (8) The one exception to the statement that all the parallel verses occur in the dialogue is v. 48 (=g. 20). The verse reads : nago vva bandhanam chitta appano vasahim vae eyam paccham maharayam Ussuyari (v. I Usu-) tti me suyam. Jacobi translates (p. 68): "Like an elephant who has broken his fetters, go to your proper destination. O great king Isukari; this is the wholesome truth I have learned". It is clear that if this translation is correct, then tti has been misplaced, and a comparison with Pali : idam vatva maharaja Esukari disampati rattham hitvana pabbaji nago chetva va bandhanam suggests that we take vae in pada b not as an optative "you should go", but as an example of the not uncommon usage in Pkt of an aorist which has a form identical with that of an optative. The name Us(suyari would then be a nominative, not a vocative, and we should have to assume that the word maharayam (or the v. 1. For examples of this ending in Pali see W. Geiger, Pali Literatur und Sprache, Strassburg 1916, PS 79.6, and add gune desah' upagatam (Buddhavamsa 2.32); dasahi kusale upagato (Cariyapitaka 74); atthapade pi kilanti, dasapade pi kilanti (Vinaya-pitaka II 10,17 = III 180,22; cPS -ehi pi kilanti at Niddesa I 379,6-7); citraggaler-ugghusite (Ja VI 483,5*). For Pkt ege jie jiya pamca pamce jie jiya dasa (Utt 23.36); sariramanase dukkhe bajjhamarana paninam (Utt 23.80). Se K. R. Norman, Elders' Verses I, London 1969, $$ 26 (d), 36 For a recent survey of this phenomenon, see K. R. Norman, "Notes on the Vessantara-jataka", in Studien zum Jainismus und Buddhismus, Wiesbaden 1981, pp. 168-69. In view of the statement made there. (p. 169) about the normalisation of readings, it is perhaps of interest to note that in an example quoted above Mvu II 182,4* reads agacche while Ja IV 459,28* reads aganchi. 3.

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Uttarajjhayana-Sutta XIV : Usuyarijjan 25 -raya) had been introduced as a replacement for maharaya. We could then translate : "King Isukara went forth to that auspicious (place) as an elephant breaking its fetters (goes) to its own dwelling. Thus have I heard." Since it is in both versions, we can deduce that this $1. verse was an early addition to the story, and at one stage must have formed the end of the narrative. It therefore follows that everything that comes after it is a later addition, as Charpentier notes p. 335). In both versions the reference to the queen going forth comes after this verse, and it seems possible that at an earlier stage of the story there was no mention of her doing this. Both traditions would have had no difficulty in adding independently details about her going forth, to round off the story and to give a parallel to the purohita's wife following the purohita. We may draw certain conclusions : (a) The Utt and Ja versions of the story have six tr. verses in common. These are all dialogue, and are ascribed to the same speakers and occur in the same order in the two traditions. They cover the episodes of the purohita trying to dissuade his sons, their reply leading to their going forth, the purohita's decision to follow them, and his wife following him. This is the very oldest part of the story. (b) An early addition in sl, metre tells of the sons' replies to their father, the queen's attempt to dissuade the king, and the king's decision to go forth. These verses were added to the story early enough for them to be in both traditions. The Pali tradition converted the first of them into tr. metre. (c) The Jaina version contains two tr. verses giving the brahmanical and antibrahmanical views of the soul. These may belong to the earliest version of the story, although they are similar to passages found elsewhere in Jaina texts. The Buddhist version either never knew them, or omitted them. (d) The version in Utt adds a dialogue in sl. verses about the threat to the world. These also occur in the MBh, in company with the first verse uttered by the purohita. (e) The Utt version adds another sl. verse, also found in the MBh, about the greediness of birds. (f) Each version adds separate introductory verses, in the $1. metre in the Ja version and in tr. metre in the Utt. The Utt version also adds narrative verses in tr metre to clarify the story. The Ja version has its prose story, so such narrative verses are not required.

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26 K. R. Norman (g) Each version adds a conclusion. The Ja adds verses in tr. metre dealing only with the townspeople and the queen, since the prose can tell the rest of the story. The Utt version adds verses in sl. metre dealing with all six participants. Both versions tell of the queen going forth, but the details may be of independent origin, since her action follows naturally after the king's, and is a parallel to that of the purohita's wife.

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REFLECTIONS ON THE JAINA EXEGETICAL LITERATURE B. K. Khadabadi According to the Jaina tradition the teachings of Jina Mahavira were grasped and then composed by his close disciples, the ganadharas, in the form of sutras which later on came to be orally transmitted to the successive generations of teachers. And those teachings, according to the Svetambara tradition, finally settled down in writing, passing through a few redactions carried over during the course of about a millenium, as the "Ardhamagadhi canon' consisting of same 45 sacred texts. Depending on the nature of the texts and the needs of the time, a great number of explanatory works-agamic vyakhyas--were composed, at first in Prakrit, and next in Sanskrit and old Gujarati? by the Jaina acaryas between the period of c. A. D. 100-1800. This huge mass of literature is generally known as the Jaina exegesis or the Jaina exegetical literature, which has contributed its important mite to the history of Indian thought and literature. This vast literature is represented mainly by its four classes or types, namely Nijjutti (Skt. Niryukti), Bhasa (Bhasya), Cunni (Curni) and Vitti (Vstti) or Tika, mostly forming the four successive layers. After the Jaina studies in general and the study of Jaina canonical works in particular were pioneered by the Western scholars like A, Weber and Hermann Jacobi, for several years it was the 4th class of the Jaina exegetical literature, namely the Tikas, that served the purpose of scholars indulging in deeper and extensive studies in the field of Jainology, both in India and in the Western countries, and in Japan. The state of knowledge of the other three classes was so poor that even scholar like Jacobi at times confounded Bhasya and Curnia, and Jal Charpenteer rather conjectured the Curni as metricals besides suspecting (through grammatical lapses) the metrical correctness of the Niryukti and the Bhasya. 4 The Niryukti, the first type of exegetical literature, being long ago ignored by the later Sanskrit commentators (the Tikakaras) by dropping them from their works, likewise had received scant attention in our days. It was Leumann who inaugurated a systematized study of the Niryuktis some 90 years ago, concentrating as he then did on one of them, namely the Avassaya-nijjutti (Avas yaka-niryukti), extended its study over subsequent layers and allied groups, and finally called the outcome of his long, hard and sustained studies, the "Avassya Literature". Since then the importance and magnitude of, as well as the hurdles in, the study of the Jaina exegetical literature conspicuously have come to light. But, unfortunately, as remarked by Walthar Schubring and noted by Ludwig Alsdorf, 5 "Leumann has never had a successor" -his work has not been resumed and continued. The reasons for such a state of affairs in this important domain of Jaina studies can be noted as follows: the non-coming to

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28 B. K. Khadabadi light of the entire exegetical material, the existence of the non-critical and unsatisfactory texts of all the four types of commentaries (parts of many of which are either mixed or intermingled), their non-availability owing to rarity of manuscripts and several of the published ones going out of print, the limited or difficult accessibility (owing to rarity) to the available ones at many centres and libraries, etcetera.? Let us, then, have in brief a connected and comparative view of these four classes of the Jaina exegetical literature as known and today available. The Niryuktis are a peculiar type of versified commentaries developed by the early Jaina teachers with a view to explaining the canonical texts. To facilitate oral transmission, they came to be composed in the form of memorial verses with catch-words that helped the teacher in instructing and explaining the holy scriptures. Actually, the Niryukti is defined as that which contains a decided or intended meaning of the terms contained in it. Alsdorf points out that the most prominent feature of the Niryukti "is the so-called niksepa, no doubt the exclusive invention of the Jaina scholars and their most original contribution to scholastic research."8 The niksepa is a method of investigation to which any word or concept can be subjected by applying the various points of views for getting the multi-faced knowledge of the same. Such being the nature of the Niryukti, it did not much help in understanding the meaning of the corresponding canonical text. Hence other explanatory verses were, at later stages, inserted or added. The result was the emergence of the Bhasya, the next class of the Jaina exegetical literature. The available Niryuktis are ten in number and tradition attributes them to Bhadrabahu I (B. C. 300). But Leumann, after deep study, has attributed them to the Bhadrabahu of A. D, 100% though a group of scholars now-a-days take the bulk of them to be posterior to the Valabhi Synod II (c. A. D. 454/457 or better A. D. 503/516).10 The Niryuktis have not been written on all the canonical texts but only on the inost important ones, those that formed the nucleus of the canonical material and required that kind of explanations. They contain, on the average, a few hundred verses. But the Avat yaka-niryukti has the largest number of verses and it is said to be complete and scientifically presented. As noted above, from the later additions and insertions of the further expla. natory verses into the body of the Niryukti, there emerged the Bhasya type of exegetical literature. This phenomenon has been explained by different scholars in differing ways. I would rather quote here H, R. Kapadia : "Nijjutti contains verses really belonging to it and some of the corresponding Bhasa too; but the former preponderate over the latter. Similarly Bhasa consists of verses which legitimately belong to it; and in addition, it has some verses of the relevant Nijjutti as well; but the former exceed the latter in number."11 This means that the verses in the extant corresponding texts of these two classes of exegetical literature are partly intermingled. We today possess no Bhasyas for 5 Niryuktis, (There is no

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Reflections on the Jaina Exegetical Literature 29 certainty whether these ever were written). The total number of the currently available Bhasyas on the canonical texts is 11, which are broadly dated between A. D. 500-700.12 Most of the Bhasyas comprise a few thousand Prakrit verses each. Re-explanatory processes at length in the case of some important scriptural texts like the Avassaya have produced extraordinary commentaries like the Vibes = Avafyaka-Bhas ya (c. A, D. 585-590) that comprises the more ancient mulabhasya as well as the Bhasya, and the Visesabhasya, the author Jinabhadra gani Ksamasra. mana (latter half of the 6th cent. A. D.) is prominent among the Bhasyakaras, besides Sanghadasa gani Ksamasramana. The Curnis mark a new phase in the growth of the Jaina exegesis, both in respect of form and linguistic trait. They are mostly in Prakrit prose with the mixture of Sanskrit in varied degrees. 18 This indicates the need of the time-the Jaina Acaryas being tempted to begin to adopt Sanskrit too in their exegetical writings, a trend that further paved the path for the latter commentaries in Sanskrit, namely the Tikas. Curnis are found to have been written on some 20 canonical works between c. A, D. 600-700. The prominent of the Curnikaras is Jinadasagani Mahattara. It may be noted that the sub-domains of Bhasya and Curni cannot be duly demarked chronologically; at least one Bhasya is posterior to the earliest Curnis; but a Bhasya on which we have a Curni is assuredly anterior to that particular Curni. The main value of the Curnis lies in the preservation of the old Prakrit narratives in their own grand style. And several quote from works now lost. Leaving aside the mixture of Sanskrit, the Curni, on the whole, may be said to have contained the full text of the traditional exegesis that was passed on from tongue to tongue in early days. When we come to the Tikas we find some interesting features of form, language, exegetic methodology, etcetera. They are in Sanskrit prose. Most of them, however, preserve their narrative parts in Prakrit-in almost the same form and content as in the Curnis. 14 They explain the Niryukti verses as well as the Bhasya verses, many a times alternately and often adopting and brandishing the technique of the Brahmanic Nyaya school. There has been at least one Tika for almost every canonical work. Haribhadra Suri (8th cent. A, D.) happens to be the first among such commentators and most of the remaining commentators flourished between A. D. 800-1300, though the Tikas continued to be written till A. D. 1600. My interest in and curiosity for the Jaina exegetical literature led me through some of these works and the concerned ctitical writings of some modern scholars and made me acquaint myself pretty well with these four classes or layers of the Jaina exegesis, a very succinct account of which I have so far tried to give. But some of Alsdorf's observations in this regard, presented very concisely, most particularly drew my attentien. They are :

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B. K. Khadabadi "To quote Schubring (Doctrines., p. 63): "As long as guch insertions were limited, the title of Nijjutti remained .... but when the size of the latter had swollen up owing to an extraordinary number of Bhasya verses, it was they who gave the whole work its title." What this explanation fails to make clear is the relation between Bhasya and Curni. According to Schubring, the Curni is a commentary on the Nijjutti as well as on the Bhasya, but in some cases the Curni follows immediately on the Nijjutti without a Bhasya in between, I am afraid these views are based on a misunderstanding of the true character of the Bhasya. My own opinion will be given with some reserve; it may have to be modified after a more extensive study of the whole Bhasya literature. But a comparison of the Vises = Avas yakabhasya with the Avas yaka-curni leaves to me no doubt that the former is a mere versification of the prose tradition represented by the latter. I believe that certainly in this case, and probably also generally, Tika and Bhasya represent two parallel developments: the Tika changes the Prakrit language of the Curni to Sanskrit but keeps to the prose form; but the Bhasya versifies the traditional prose yet keeps to the Prakrit language. It is perhaps not too bold to see in the Bhasya an attempt at the continuing, beside the new Sanskrit exegesis, the old Prakrit tradition in a new form. This new form may indeed have been suggested by the progressive insertion of Bhasya stanzes into the Nijjuttis; but that the Bhasya really marks a new departure is shown by its very size which is a multiple of that of the average Nijjutti; it is underlined by distinguishing the 257 Bhasya stanzas inserted into the Avasyaka-nijjutti as 'Mulabhasya' from the Vibes = Avai yaka-bhas ya of Jinabhadra. After going through this passage we find that Alsdorf proposes to present here (of course, with some reservation and subject to modifications after thorough investigation), his opinion about the true character of Bhasya mainly through the following lines of thinking : The comparison of the Vises = Avasyaka-bhasya with the Avasyak-curni undoubtedly shows that the former is a mere versification of the latter. (ii) Tika and Bhasya (the Avas yaka-tika and the Vises - Avas yaka-bhasya and also other Tikas and Bhasyas) represent two parallel developments :- (a) The Tika changes the Prakrit language of the Curni to Sanskrit but keeps to the prose form; (b) the Bhasya versifies the traditional prose but keeps to the Prakrit language. (iii) In the Bhasya one sees an attempt at continuing, besides the new Sanskrit exegesis, the old Prakrit tradition in a new form. Now examining the first line of thinking of Alsdorf's opinion, of course on the basis of my own comparison of the two works of the Jaina exegetical literature, namely the Vises - Avas yaka-bhasyale and the Avaf yaka-curni,17 I find that the learned Professor's attention has, some how, missed the narrative element which prominently appears in the Avas yaka-curni, wherein the kathana kas are narrated in beautiful Prakrit prose. On the other hand, the Vises- Avar yaka-bhagya is

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Reflections on the Jaina Exegetical Literature satisfied by merely giving a very brief summary of the narratives, or rather by merely quoting the concerned Niryukti verses containing catch words of the respective narratives. For example, after mentioning in v. 3332 (which also happens to be the Niryukti verse No. 865) the eight names of religious heroes to be exemplified in respect of samayika, the Vifesa Avafyaka-bhasya disposes off the eight narratives in just 17 verses (3333-3349). The narrative of Cilatiputra is given here in just four verses (3341-3344), which, also, happen to be the Niryukti verses 872875.18 On the other hand, in the Avafyaka-curgi the tale of Cilatiputra is fully and beautifully told in Prakrit prose on pp. 497.498, and this prose narration is followed by the same Niryukti verses (872-875) by way of its closure with an apt quotation.10 Hence the Vifes Avafyaka-bhagya cannot be said to be a mere versification of the prose tradition represented by the Avafyaka-curni. Second, the Vifes - Avasyaka-bhasya comprises Mulabhasya, Bhasya and Visesabhasya verses. Such composition cannot be said to be a single (planned) attempt at representing the old prose tradition. Third, when we go to extend such comparison of Bhasya and Curni to some other similar cases, we find that the comparison does not stand at all The Dasaveyaliya-bhasa comprises 63 verses 30 and the Uttarajjhayana-bhasa comprises just 45 verses;21 how, then, can these stand comparison with the corresponding Curnis which are pretty bulky prose texts? Hence Bhasyas cannot be said to be mere versification of the prose tradition represented by Cornis.32 Further, we can also say that Tika and Bhasya cannot represent two parallel developments: Because, we have just seen in the foregoing how the Bhasya type of exegetical literature emerged and now it is essential to note that Tika changes. the Prakrit language of the Carni (already in prose) to Sanskrit as per the need of the time, which fact has been already indicated by the mixture of Sanskrit with Prakrit appearing in the Curai itself. And one's viewing in the Bhasya an attempt at continuing the old Prakrit tradition in a new form, applies only to the extraordinary commentaries, like the Vises Avasyaka-bhasya. 31 I find that the history of the genesis and growth of these four layers of exegetical literature that developed around the Jaina canonical texts, pemains condensed in a single aphoristic observation of Schubring 28: "The commentaries on the canonical texts represent the apprehensions of their time", on which I would com. ment as follows: An early nucleus of the canonical texts was provided with the Niryuktis-comprising memorial verses with catch words, leaving the other explanatory and instructional matter to the teacher. These Niryukti verses, along with the canonical Sutras, later required to be further explained, leading as it did to the composition of Bhasyas. Some Bhasyas, like the Avassaya (Avafyaka), the Kappa (Kalpa), and the Nisiha (Nifitha) had to indulge in further detailed explanations of philosophical, dogmatical and disciplinary matter and, consequently, they swelled to considerable size. The Cargis embarked on the prose style, almost assuming the written form for the old full oral exegetic tradition, which earlier was

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32 B. K. Khadabadi maintained with the memorial verses containing catch words; but, as the same time, the Curnis indicated their ter: ptation to switch over to Sanskrit by partially ad. mitting Sanskrit into their regular Prakrit medium. The Tikas, then, fully realized this temptation of the Curnis, imbibing scholastic techniques of the Brahmanic Nyaya school and displaying them well in their commentarial efforts. After getting introduced fairly well to these four types of the Jaina exegetical literature, some interesting questions stand before us : Why do we have no Bhasya for every Niryukti ? Or, why Niryuktis like the Ayara and the Suyagada remained free from later additions and insertions of explanations ? Why some Curnis stand independent of Bhasya ? Why should a Bhasya, like that on the Dasave yalija (Dasavaikalika) comprise just 63 verses? We cannot bundle off all these and many such other questions by simply saying that all the exegetical works (in different layers too) have not come down to us. But we have to apply ourselves, first and foremost, to bringing out critical editions of the available exegetical works and to study them intensively, extensively, and comparatively, so that we may be able to answer all such questions and also know many new facts about and facets of the Jaina tradition, history, dogmatics, theology, philosophy, metaphysics and hence the Jaina contribution to Indian thought and literature. This would be possible only when we will have some Leumanns, in India and Japan, and of course in the West, who would produce scholarly studies like 'Ayara Literature', 'Dasaveyaliya literature', 'Nisiha Literature', etcetera. Notes and References 1. There could have been also produced some such exegetical works in Apabhramsa, old Hindi and old Rajasthani. But I have no knowledge of their existence. 2. Walthar Schubring. The Doctrines of the Jainas, Delhi 1962, p. 83, f. n. 5. 3. Ibid., p. 83, f. n. 3. 4. Ibid., p. 84, f. n. 3. Vide "Jaina Exegetical Literature and the History of the Jaina canon", in Mahavira and His Teachings, Bombay 1977. Alsdorf and his team of scholars were said to have been trying to do it in Hamburg. Vide Alsdorf, "Jaina Exegetical.", p. 8. (i) Last year I intended comparatively to refer in respect of the "Cilatiputra Kathanaka", to all these four types of commentaries on the Avassaya. I had to borrow, with difficulty, the Vises = Avas yaka-bhasya Volumes from the Rajaram College Library, Kolhapur. And when I sat for my job with all the works, the uncritical and intermingled texts, with neither tables of contents nor indexes of any kind, tired me for days together until I received a reminder from Kolhapur to send back the borrowed Volumes.

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Reflections on the J aina Exegetical Literature 33 4.) (ii) At the same time I cannot fail deeply to appreciate the generous lending hand of the rich Rajaram College Library, which I many a time have availed. 8. Alsdorf, p. 8. Mohanlal Mehta (after Muni Punyavijayaji), however, states that this Bhadrabahu happens to be the brother of the great astrologer Varahamihira and hence is placed between 500-600 V. S. Vide Jaina Sahitya ka Bshad Itihasa (Hindi) (Part III), Varanasi, 1967, intro., p. 9. Only this date can synchronize with the Maitraka ruler Dhruvasena': date. This alternative, seemingly providing a more valid date, is based on computing at B. C. 477 the Nirvana of Mahavira. 11. A History of the Canonical Literature of the Jains, Surat 1941, p. 123. (However, most historical synchronisms are possible if B. C. 477, in lieu of B. C. 527, is taken as the date of Nirvana of Jina Mahavira.) 12. M. A. Dhaky recently has narrowed down this bracket to c. A. D. 550. 600, just as curnis to c. A, D. 600-700. Alsdorf observes that the amount of Sanskrit in a curni indicates its rela tive age--the more Sanskrit the later the curni : "Jaina Exegetical.", p. 8. 14. Some commentators, however, have rendered the Prakrit narratives in Sanskrit. 15. Alsdorf, p. 8. 16. Part II, Ratlam 1937. 17. (i) Part I, Ratlam, 1928. (ii) Vide also Avasyakasutra (Part III), Surat 1936. 18. Op. cit. 19. Op. cit. 20. Kapadia, The History of the Canonical., p. 189. 21. Ibid., p. 189. In point of fact there is hardly any curni on any agama which tan be said to precede its bhasya. 23. The Doctrines., p. 82. 24. The mentioned Bhasyas contain 4847, 8600 and 6439 verses respectively. Vide Kapadia, pp. 187-190. 13. 22. Iningin

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TIRTHAMKARAS OF THE FUTURE Nalini Balbir I wish to express my deep gratitude and respect to Pandit Dalsukh D. Malvania. Useful discussions on the subject of Future Tirthamkaras have been provided to me by his undeservedly little known study of the Thanamga and Samavayamga Ahmedabad, 1955; in Gujarati). Moreover, in September 1981, in Ahmedabad, I had the good fortune to read with him the relevant portion of the palm-leaf manuscript of Bhadreavara's Kahavali which he had himself thoroughly analysed in a paper read at the first International Symposium on Jaina Canonical and narrative Literature (Strasbourg, France, 16-19 June 1981). I am happy to be able to include here some material from this text. 1. Data about Future Tirthamkaras : 1.1. Statements about the existence of Future Tirthamkaras; list material. 1.1.1. Canonical sources. 1.1.2. Later Svetambara lists, 1.1.3. Collation of the Svetambara data. 1.1.4, About the Digambara lists. 1.2. Narrative sources. 1.2.1. Narrative sources concerning, F. Ts' careers. 2. Ethical aspects connected with F. Ts. 2.1. Tirthamkarahood in the chain of rebirths. 2.2. Original context and later use of the Tirthamkaranamakarman notion. 3. Notes on Buddhist counterparts. Conclusion, 4. Synoptical chart. A symmetrical conception of Time lies in the background of the oldest Jaina ogical descriptions : on the one hand the sixfold descending half-cycles (Sa avasarpini Pk. ossappini), and on the other hand the future sixfold ascending halfcycles (Sa. utsarpini; Pk. ussappini) which endlessly "follow directly upon one another in unbroken succession" on the Wheel of Time. The "Great Men" of the former, among whom are Mahavira and the other Tirthamkaras who came before him, are fairly well-known from numerous Jaina sources of various types, and have for a long time aroused the interest of many scholars. In contrast, the "Universal History" of the coming age appears to have been comparatively neglected in modern studies in the belief that it is a mere repetition of the avasarpini one.

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Tirthankaras of the Future I do not claim here to exhaust the subject; I shall mainly focus on data connected with the F. Ts, as they occupy a prominent position in the available sources, when compared to other categories of mahapurusas, viz. Cakravartins, Baladevas, Vasudevas and Prativasudevas 35 1. Data about F. Ts. : 1.1. Statements about the existence of F. Ts. utsarpini-mythology and lists of F. Ts. 1.1.1. Canonical sources will be reviewed first their collation may be of some help for the question can rightly be asked as to the antiquity of the concept of future Tirtharakaras in Jainism: do they form an original part of the Jaina mythology or are they a later addition, added for the sake of perfect symmetry in the description of the Universe? Though less important past Tirthankaras sometimes also have their place in the texts.... At an early stages, an indirect statement about the existence of 24 F. Ts. as a whole is to be found in the Viyahapannatti (5th Amga), in an old chapter belonging to the nucleus of the work (XX,8). It is put both in Gotama's and Mahavira's mouth: Jambuddive dive Bharahevasa agamessanam carima-Titthagarassa Kevaiyam kalam titthi anusvjjissai? Goyama, javaie namevaiyaim samkhejjaim agamessanam carima-Titthagarassa titthe anusajjissai (S. I, 805,3-5). How long will the Lore survive the twenty-fourth future Tirthankara? -The Lore will survive the twenty-fourth Tirthankara by the same definite number (of thousand of years] as...". While an extensive list of the 24 Ts' names from Rsabha to Mahavira has been supplied in a preceding passage of the Viy (XX, 8, 3a), not a single name is quoted in the present case at the sutra level. But no conclusion can be drawn from this fact. On the other hand, no place seems to be alloted to the F. Ts. in the debates about time-divisions put forward in the fifth Amga. The Ayaramgasutta (1, 4, 1, 1), an earlier part of the Canon, might suggest the idea that a complete Jaina mythology was fixed at a very early date: se bemi je ya aiya, je ya paduppanna, je ya agamissa arahanta bhagavanto, savve te evan aikkhanti, evam bhasanti, evam pannaventi, evam pari venti (S. I. 13,27-28). "The Arhats and Bhagavata of the past, present, and future, all say thus, speak thus, declare thus, explain thus."10 However, I would rather interpret these lines as a general utterance, as a standard stock-phrase to express totality11, insisting upon the everlasting character of the

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36 Nalini Balbir Jinas' teachings12 ! cf. savve te). Concern with the effective existence of Jinas at a given time is not specially relevant in this dogmatical context (as is also shown by the Ayaramga epexegetical tradition, curni, followed by T): past and future Ts. are said to be infinite in number, as time has neither a beginning nor an endis. Thus, here, the number 24 does not apply to them just as it does not apply to the present Ts. who all together are alleged to be 17014. In contrast, detailed material regarding F. Ts. is included in the Samavayamga (4th Amga), the Thanamga (3rd Amga), and the Titthogali (Painna ? infra), viz, in the middle or later Canonical texts. The bulk of it is gathered in readymade lists which either supply only the F. Ts.' names or their names together with those of their previous souls, or these latter alone Canonical narrative documentation will be considered separately (1.2), The first fairly elaborate treatment of the utsarpini is to be found in the final portion of the Samavayamga (S. I. 38)-383): there the information is presented in tabular-form, in prose for the general outline and in verses (slokas, aryas) for the lists. It is the exact counterpart of the systematic exposition worked out in the case of avasarpini-Great Men, covering both the Bharata and Airavata Lands. Complete data, however, is not provided for all the headings introduced in the development (below). Thus, the general picture is as follows: A. List of the seven family-founders" (Pk, kulagara) 15 to be born in Bharata : SI, 381, 19-22* Than, S I, 281, 10-12.* List of the ten kulagaras to be born in Airavata : SI, 381, 22-24; the names are identical with those occurring in Than, SI, 313, 4-6, but the order is different. B. "Great Men'' of Bharata. 1. The 24 F. Ts. are dealt with under eight headings ("slots"): (1) their names, and (2) the names of their previous births are enumerated in full, in two independent and successive lists (SI, 381, 25-382,8*; see the chart, below (4); they will be discussed later on (1.1.3 After this the slots for their (3) fathers, (4) mothers, (5) first male disciples, (6) first female disciples, 7) first donor, (8) sacred tree, are not supplied with names (382, 8-11). 2. The 12 future Cakravartins: (1) the list of their names is given (382, 12-14*); whereas the lists of their (2) fathers. (3) mothers and (4) wives are not elaborated. 3, The 9 future Baladevas and Vasudevas (382,17-28). Their names are listed (21-23*), together with those of their enemies (padisattu, 382, 2627*). The other headings (mothers, fathers, previous births, etc.) are not detailed

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Tirthamkaras of the Future . 37 C. "Great Men" of Airavata. For the F. Ts' names only are listed (S I, 382, 29-383,8*); the above headings are mentioned and also have to be applied to the other categories of mahapurusas (383, 8-14). Fragmentary but important information is contained in the ninth section of the Thanamga. The three main points are : (i) A first list records the names of nine souls contemporary with Mahavira who are destined to become Ts. in the future : samanassa nam bhagavao Mahavirassa titthamsi navahim jivehi n Titthagara-nama-gotte kamme nivvattie, tam jaha : (1) Seniena, (2) Supasenam, (3) Udaina, (4) Potfilenam anagarenam, (5) Dadhauna, (6) Samkhenam, (7) Sayaenam, (8) Sulasae saviyae, (9) Revaie (or 9) saviyae Revaie). (S I, 299, 7-9). Abhayadeva's T breathes life into these figures in various ways (ed. Agamodaya Samiti, p. 432b-433b). He merely points to their identities : (1) The king Srenika is well-known (infra 1.2); Suparsva is Mahavira's uncle.16 He relates short accounts in Sanskrit for the others (cf. 4 below), but in one case fails to do so : (5) Drdhayur apratitah. He warns against possible misunderstandings in the case of two characters bearing identical names : (4) Pottila of the Than seems to be different from Pottila of the Anuttarovavaiya-dasao (chap. 3). (ii) This is followed by the names of the nine souls who, according to the sutra, will attain final Siddhi in the utsarpini (S I, 299, 9-12); short stories in Sanskrit are handed down by Abhayadeva (T, p. 434a-b; cf. 4). .... (1) Kanhe Vasudeve, (2) Rame Baladeve, (3) Udae Pedhalaputte, (4) Potfile, (5) Sayaye gahavai, (6) Darue niyanthe, (7) Saccai niyanthiputte, (8) saviya-buddhe Ambade parivvayae, (9) ajja vi nam Supasa Pasavaccijja a gamessae ussappinie caujjaman dhamman pannavaitta sijjhihinti java antam kahinti. According to the T, however, some heroes will attain Tirthamkarahood, whereas others will reach Omniscience : etesu ca madhyama-Tirthakaratvenotpatsyante kecit, kecit tu kevalitpena - (p. 434b). Be that as it may, a comparison with the Samav, list (see 4) shows that except for Supasa, a disciple of Parava's disciple (T, 434b), the eight remaining characters do occur among those destined to become F. Ts. Thus, the traditions handed down by the third and fourth Amga, though embedded in different contexts, show a general consistency: 14 names, out of 24, are common to both texts. Two, Pottila and Sataka, occur twice in the Thanamga.17 (iii) Srenika's life as a F. T. (S I, 299, 13-302, 17): see 1.2.2. Finally, a general survey of utsarpini-mythology is found in the Titthogali, "The Degradation of Tirthas"18, a Prakrit work sometimes included among the Painnas. 19 According to Pandit D. D. Malvania, it must have been "completed

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38 Nalini Balbir in 5th century of Vikrama era". 20 The Srenika-episode is alloted an important place (ga. 1025-1112): see 1.2.2. As in the Samav, lists of all the categories of mahapurusas are given. Differences between the two works mainly concern the marginal elements, i.e, the kulagaras and Airavata. A. Names of the seven kulagaras to be born in Bharata in the second utsarpini phase (ga. 1004-1006; Samav). The seven kulagaras of the Airavata (10071009; Samav : 10 kulagaras). Condition of the world at that time (1011 1023), B. Birth of Jinas, Cakrins and Dasaras (i. e. Vasudevas) in the third utsarpiniphase (1024ff). The 24 future Tirthamkaras of Bharata (1115-1121). Their names only are listed : see the chart. The 24 F, Ts. of Airavata (1122-1127; Samav in spite of common elements). The 12 Cakrins of Bharata and their treasures (nidhi): 1131-1146. The 9 Vasudevas and Prativasudevas of Bharata (1147-56). Thus, 54 mahapurusas in all. C. The fourth to sixth utsarpini-phases (1157-1171). Concern for exhaustiveness regarding time and space is apparent from the manner of exposition: the six periods of utsarpini are considered; although only the main Bharata and sometimes Airavata-Lands are detailed, care is often taken to state that the same things are also seen in the remaining ksetras. 21 1.1.2. Later Svetambara : cf. 4. F.Ts' names are enumerated in : (i) Nemicandra, Pravacanasaroddhara (11th cent. 22) ga. 293-295.2 3 They are inserted in an almost exhaustive survey of Ts from the point of view of both time and space. Thus : Ts, of Bharata (288-295) including the 24 T's. of the past (288-90), of the present (291-92) and of the future; Ts. of Airavata (296-303), of the present (296-99; cp. Samav, S I. 381, 13-19*) and of the future (299-302; cp. Samav, S I, 382,29-383,8*). (ii) Hemcandra, Abhidhanacintamani i, v. 53-56 (65-70).24 Their names along with those of their previous incarnations are recorded in the following works embedded in the context of general exposes of Jaina mythology of the future ages. The connection between both is explicitly stated by the use of ordinal numbers.

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Tirthamkaras of the Future (iii) Nemicandra, Pravacanasaroddhara, "ga. 458-470. (iv) Hemacandra, Trisastifalakapurusacarita, X, 13, 187-200.25 (v) Bhadresvara, Kahavali, "ms S2", uttarardha, fol. 238a (ca. 12th cent.), in Prakrit. 36 The text is sometimes very corrupt, but collation with other Svet. texts may help to improve the readings. However, I have tried to keep the names as they are read. (vi) Jinaprabhasuri, Apapabihatk alpa, in Prakrit prose, p. 47, 7-21 in Vivi dhatirthakalpa, also called Divalikalpa (14th cent. A.D.)27. The account of utsarpini-mythology is narrated by Mahavira as an answer to Goya ma's question. (vii) All the existing tradition is stored up, as it were, in Vinayavijaya's Loka prakaia (sam. 1708 - 1651 A.D.): sarga XXXIV, p. 552b, 18-557 b, 17 (v. 292-406128 Hence the value of this composite work which supplies quotations of isolated statements relevant to individual F. Ts.29 as well as entire passages occurring in the Apapabihatkalpa (on p. 556b), and the Samav (p. 557a). The Pravac is referred to as having identical contents : Pradacanasarodhare 'py evam drspate (but op. below). Where appropriate, f. Ts' names and those of their corresponding former births are accompanied with versions of the stories already known from Than T etc. (cf. 4). But no new narrative not already known from earlier sources is adduced. (viii) Stotra literature also hands down this type of double list based on one or the other of the above mentioned works : e. g. Bhavi-caturvimsati-Jinastapana in Sanskrit by Dharmaghosa-suri?0; avati covisi nu caityavandana 81 in Gujarati, etc. These hymns are naturally less numerous than those to the avasarpini-Ts. considered together or individually. 1.1.3. collation of the Svetambara data; notes about the chart (4).. The textual documentation regarding utsarpini-Ts. is undoubtedly cha racterized by variations and discrepancies, in spite of a general unity. The Jaina writers are fully aware of such disagreements. Actually the absence of a well established tradition, and the contradictions between treatises are adduced as justification for the future Jinas not being dealt with in detail : ete (i. e. Jinah) ca tathavidha-sampradayabhavat sastrantaraih saha visamvaditva ca na visesato vivstah (Pravac T, p. 112a) 32. They are not only noticed between different works, but in the case of samayeven within the same work. The Pravac T again takes note of it : evam agre 'pi nama-visaye yatra kva cit samavayangadibhir visamvado drsyate tatra matantaram avaseyam (p. 8la).

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Nalini Balbir On the other hand, it had already been underlined by A. Weber that, for the part concerned here, viz. the very last section of the Amga, the manuscripts considerably vary in the amount of data given38. I have not consulted any manus. cript. But the Samav is extensively quoted by later.authors who must have taken it as the standard because it was the only canonical source for F. Ts. Thus vari. ants affecting the Samav have also some bearing on them. The relevant portions as they are handed down in Siddhasena's T on Pravac (p. 81a) and the Lokaprakasa add to the available editions, viv. Suttagame (cf. 1.1.1); ed. with the T of Abhayadeva who remains completely silent on F. Ts (Bombay, 1918, p. 153b-154a); Ladnun ed.-- Angasuttani, ed. Muni Nathmal vol. I. p. 651-652 is convenient as it contains variant readings. From F. T. I to 11 all agree except for the name of F. T. 6: the option between Devasguya and Devagutta in the Samav is also reflected in the later lists. In contrast, two traditions are available from F. T 12 to 24, depending on the interpretation of the expression savvabhavavia Jine. They are bracketed together on the chart: (7) Udae, (8) Pedhalaputte ya, (9) Potrile, (10) sattakitti ya, (11) Munisuvvae ya araha. (12) savdabhavaviu Jine, (13) Amame, (24) Anantavijae iya. (Samav, S I, 381, 27*) In order to get the total required number of 24 F. Ts it has to be taken here as the proper name of a Jina. However, in the Lokaprakasa quotation, alone, it has to be understood as a general qualification applied to the Arhats, for a new name, Bhadda, has been introduced as the F. T. 24 : ....(11) Munisuvvate ya araha, savva-bhava-vidu Jinel (12) Amame.../ (24) Bhadde ti ya (Samav as quoted Lokap. 567a, 3-5). To some extent, the problem is solved in a similar way in the Titthogali by the addition of Tiyya, or Tivvaya, as F. T. 24, but this name is not transmitted in any other text 84. Be that as it may, this fact certainly accounts for disagreements regarding the serial-number i. e. the position occupied by the F. Ts. in the lists: e. g. F. T. Amama is No. 12 or 13: the contradiction is pointed out in the Lokaprakasa (557a, 10ff.); T. 17 is Samadhi or Citragupta, etc. Individual narrative accounts, which I shall try to analyze (1.1.2), will help to ascertain to what extent these differences are rooted in the literary tradition or which is the prevalent trend. On the other hand, there is a clear demarcation-line between two groups of the texts at the level of the F. Ts' former lives : on one side we have the Samav, Pravac and Apapabihatkalpa, and on the other, the Kahavali, Trisasti and Lokaprakasa; hence the order followed in the chart in spite of the chronology : See, for instance, Pottila against Udayi in No. 335; Kekasi and Reyali as Nos, 9 and 10.

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Tirthamkaras of the Future 41 1.1.4. About the Digambara lists of F. Ts. They are included in a general picture of the utsarpini-mythology. The texts referred to are : (i) Yativssabha, Tiloyapannatti, and old Prakrit cosmological treatise "to be assigned to some period between 473 A. D. and 609 A. D."98. : IV, v. 1579-81; 1584cd-158737. (ii) Gunabhadra, Uttarapurana LXXVI, v. 471-475; 476-80, in Sanskrit38, and (iii) Puspadanta, Mahapurana CII, 6-7, in Apabhramsa, both go back to the 9th-10th centuries A. D. All three composition list both the F. Ts' names and those of their former births in independent lists. In contrast, only their names appear in : (iv) Jinasena, Harivamsapurana40 : LX, v. 558-562, in Sanskrit. (v) Nemicandra, Trilokasara+1, ga. 873-875, in Prakrit. (vi) Sricandra, Kahakosu43 : XV, 11, 1-11, in Apabhramsa. As a fairly convenient synoptical table collecting the data from these works has been drawn up in the Jainendrasiddhantakosa+8, I shall restrict myself to a few observations and only append Gunabhadra's lists which have not been taken into account there44 (cf. 4). As far as the lists of avasarpini-Ts, are concerned, the Svet. and Dig. traditions agree on the whole (but cf. fn. 45). The situation seems more blurred in the case of the F. Ts. What can be observed is: a perfect correspondence between the two traditions from. F. T. 1 to 4; then, in spite of slight variants regarding the forms of the names, a fairly good correspondence for the F. Ts, names; but considerable discrepancies regarding their previous existences; this is partly due to the fact that Tirthamnkarahood is strictly out of question for a woman according to the Dig45, whereas at least three of them are definite in the Svet, sources : Rohini, Sulasa, Revati48. Anyway, the Uttarapurana stands closer to the Sam av than to the other Svet. lists. On the other hand, new information is brought by the Dig. texts. For instance the size and life-span of the first and last T. to-be are sometimes added : respectively they are of 7 cubits and more than 116 years+7; 1000000 purva and 500 dhanus. Care for throughness occasionally leads to the statement that "there is no teaching concerning the heights and life-spans of the others": e. g. uccheh'aapahudisu sesanam n'atthi amha uvaeso (Tiloyap. IV. 1583)48. A special position is assigned to F. T. I, Srenika-Mahapadma, who is said to have been the son of the last kulagara, according to Tiloyap. IV. 1578 :

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42 Nalini Balbir ta-kkale Titthayara caudisa havanti; tana padhama-Jino antilla-kulakara-sudo Videha-vatti tado hodi. This statement is confirmed on the narrative side by the Kahakosu (XV, 11, 1-2)4 9 and the Bshatkathakosa (No. 55, v. 311)50: astavimsardha-(i. e. 14 kulagaras yuktasya bhoginah kulakarinah Padmadipungavasyayam bhavisyati sutah parah. 1.2. Narrative sources. 1.2.1 Narrative sources about F. Ts' previous births. The most specific characteristic of the F. Ts. is that they are "linked up with the past (... through) those personalities in whom they were once incarnated."62 I deal with them here and shall start with the analysis of Srenika and VasudevaKrsna episodes. Both heroes are jointly mentioned in a Prakirnaka-verse as people who became F. Ts. because they were possessed of right faith, though it was not accompanied by conduct : suddhe sammatte avirao oi ajjei Titthayara-namam jaha a gamesi-bhadda Harikulapahu-Seniaiya (Bhattaparinna, ga. 67 )58. In both cases the narrative patterns follow a similar course, irrespective of the version (Svet. or Dig.)54. For their descriptions, the basic text referred to here is the Canonical Antagadadasao 5 about Krsna55. It can be summarized thus : two characters are engaged in a dialogue : a king (Kssna; Srenika) and a Saint (Aristanemi; Mahavira). (i) The Saint's prediction to the king 56: he will be reborn as a hellish being as the result of bad karman. kalamase kalam kicca taccae Valuya-phabhas pud havle ujjalle narae neraiyattae uvavajjihisi (S. I. 1173, 30-1174,1). (ii) The king's fear and despondency. tae nam Kamhe Vasudeve araho Aritthanemissa antie eyam artham socca nisamma ohaya java jhlyai (S. I. 1174, 1-2). Possible variations : the king is surprised that such a destiny can be his and would expect the Saint to be able to modify it, but the karmic law is all-pervading and cannot be escaped : e. g. Trisasti, trsl. vol. VI, p. 238, following Avasyakatika and curni for Srenika; Akhyanakamanikosa p. 122, ga, 54 for Kisna. (iii) Relief given by the Saint: the next existence of the king will be that of a future T. Curiously enough, this stage does not appear in the Avasyakaprose commentaries about Srenika57, though the relevant niryukti verse (1158) states that he will become a Jina in the coming age :

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Tirthamkaras of the Future 43 na Senio asitaya bahu-ssuo, na yavi Pannatti-dharo na vayago. so agamissae Jino bhavissai, samikkha pannai, varam khu damsanam. Thus also in a parallel Bhagavati-Aradhana gatha introduced in a similar dogmatical discussion about damsana / sammatta 58 : as a matter of fact, Srenika as a F. T. is common to both the Dig. and Svet. traditions (see 1.1.4 and 4.). Now, at this level (iii), additional precise details i. e, serial number and/or name of the F. Ts, are optionally introduced. It can then be asked whether they are consistent with the data collected in the lists, whether they contradict them or whether they happen to reflect the discrepancies. Thus, most often with a minimum amount of detail we have : e. g. agamissae ussappinie tumae (i, e. (Srenika) Titthayarena hoyavvam ti (Cauppanna, p. 320, lines 18-20 and supra). With an intermediate or a maximum amount of information, in which case disagreements may arise between the versions, we have for instance : jamha aham iva (sic. i. e. Nemi) tumam avi (i. e. Kssna) vara-kevalanana-damsana. paivo (...) terasamo Titthayaro hohisi tam muqi-sahassa-pariyario (Akhyanak., p. 122, ga. 59ab; 60ab) but : ...ih'eva Jambuddive Bharahe vase agamesae ussappinie Pundesu (Punne su) janavaesu Sayaduvare barasame Amame namam araha bhavissasi (i. e.Krsqa) read in Antag. 5 SI, 1174, 5ff.) also corresponds to the Uttarajjhaya tradition 59 : Baladevo....) barasama-Amama-Titthayara-Kanha Jiva-titthe (sijjhihi), and seems to represent the prevalent tradition. This disagreement regarding the order (12/13) reflects the one testified to by the lists (cf 4): T. 12 Annama-Vasudeva in Kahavali, Hemacandra, Lokaprakasa, but T. 13 in Samav, Pravac 1. Other such examples could be adduced. I refer only to Revati, a laywoman contemporary with Mahavira who offered medicine to cure him. (i) She is not considered as destined to be a F. T. in the accounts of her life given in the Viyahapannatti XV (SI, 730-732) and the Trisasti (trsl. vol. VI, p. 227-228). (ii) Her story is told by Abhayadeva 7 (p. 433ab) ad ?han 9 (cf. 1.1.1.): the sutra has stated that she will become a F. T.; (iii) The story is retold in the Lokaprakasa (p. 555b-556a); it is now embedded in the general frame of the 24 F. Ts. : she is the 16th F. T. Citragupta arjitaneka-su-ksta-sancaya Revati tu sa sodasas Tirthakrd-bhavi Citragupto 'bhidhanatah'.

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44 Nalini Balbir (iv) Parallel versions occurring in dana-collections show the existence of disagreements as Revati becomes the 17th F. T. named Samadhi"*. "In contrast, may be by chance all the evidence I could trace is consistent in the case of Sulasa, also a laywoman of Mahavira's time she is a F. T. according to Than T (p. 433a), the 15th F. T. Nimmama in the Prakrit Akhyanakamanikosa (p. 97, ga. 52) or in the Apabhramea version of the Mulasuddhiprakarana. Thus :" (tatto) cavittu agaminle Titthayaru bhaviss" ussappigle panarasamau namim Nimmamattu, apparimiya-pana-caritta-sattu (p. 56. 5-6). Statements presenting heroes as F. Ts. were available from the tradition; they could freely be used by the Mediaeval popular literature if necessary to fulfill the requirements of the preaching monks: Revati is a F. T. in works praising charity, but not in biographies focussing on Mahavira; Ambada is the 22nd F. T. in a story where he is the main figure", but not in the verisons mentioned above where he appears as a co-hero together with Sulasa. In most cases, however, narrative sources are too fragmentary to allow any conclusion regarding possible discrepancies as they do not mention the T's name or serial number;65 e. g. Baladeva is only a. F. T. in the Digambara Uttarapurana and Mahapurana (cf. 4.). 1.2.2. Narrativa sources about F. Ts' careers. name All the stories which have been considered in 1.2.1 end with the F. Ts' and/or serial number, at most, I now come to the F. Ts' lives in the utsarpini age. Descriptions are available in the case of the Ist. F. T. Srenika-Mahapadma. They are found in Than 9 (S. I, 299, 13-302, 17), and Titthogali, ga. 1025-1112. The Lokaprakaia (552b, 22-553b. 19) is a late Sanskrit version which does not provide any new information; the Prakrit account of the Apapabrhatkalpa is reduced to a few lines; hence they will generally be omitted here. The Than episode in the usual stereotyped Canonical prose is told by Mahivira himself and presented as a prophecy : esa nam, ajjo, Sepie raya Bimbhisare....uvavajjihiti (299, 13-14). It fixes the pattern of all future Ts' biographies and includes the following ele. ments; in the coming utsarpini, rebirth in the country of the Pundas in the city Satadvara at the foot of Mt. Vaitadhya as Mahapadma, the son of the kulagara Sammuci and his wife Bhadra""; birth-festivities and the ceremony of name-giving; coronation and life as a king also known as Devasena and Vimalavahana; visit of

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Tirthamkaras of the Future 45 two gods and renouncing of the world; upasargas; Omniscience, conduct as a monk, stated in the phraseology used for Mahavira (Kalpasutra; ubi alia); number of ganadharas; life-spans in the various stages of life. Thus this account strikingly lacks any originality or individuality. On the contrary, great care is taken to emphasize the identity of what Mahapadma's career will be with what Mahavara's has been70 ; mae..., tvam eva Mahapaume vi araha (S. I, 301, 18-12, etc.). mama nava gana, igarasa ganahara, evam eva Mahapaumassa di araho nava gana igarasa ganahara bhavissanti (S I, 302, 8-9). aham tisam vasaim agara-vasa-majjhe vasitta munde bhavitta....., evam eva Mahapaume vi araha tisam vasaim.... (S I, 302, 10-14); etc. The whole set of equivalences is summarized at the end of the legend : jam-sila-samayaro araha Titthamkaro Mahaviro ta-ssila-samiyaro hoi u araha Mahapaume (S I, 302, 16-17).71 In the Titthogali this tendency goes still further. Pauma's life is closely inspired by the Avasyaka-niryukti section dealing with Mahavira, to the extent that (exceptionally) "Vira" is used instead of Pauma?2, or that Yasoda is also the name of his wife78 ! This is equally shown through the numerous verse-correspondences between the two works?4 : Titthogali 1026 = bhasya-verse 46; 1027, 1029 = 47; 1033abL61; 1040=63 1046-1048 - 69-71; 1049-50=76-77; 1052-79;1056=niryukti-verse 460; 1057= bhasya-verse 81; 1058 -83; 1059=84; 1060 = 82; 1061 = 85; 1064-68= 86-90; 1073-85=92-105; 1087bcd=106bcd; 1088-1091 = 107-110; 1093PSniryukti-verse 537; 1094ab=538ab; 1097-1098=539-540; 1099=592. Thus, similarities are more important than the few minor differences : the transfer of the embryo is not mentioned in the case of F. T. 175; but he is said to have entrusted the kingdom to his son, the prince Nalinakumara when leaving the secular world (ga. 1069 ff. ), this detail is unknown in Mahavira's legend. The Amamasvamicarita, composed in sam. 1252=A. D. 1195, is a complete individual account about the twelfth F. T., who was formerly Ktsna. His life. sketch is not different from Mahapadma's as can be deduced from the analysis given in the Jaina Sahitya ka Bshad Itihasa (Varanasi 1973, vol. VI. p. 127-128): Birth; childhood; marriage; coronation; diksa; Omniscience; samavasarana; Teaching; ganadharas; Liberation. To conclude this survey of the narrative data (1.2 and see 4.): two groups stand out of the 24 figures destined to be F. Ts. A few of them are really living figures, e. g. Revati, Sulasa, Ambada, all contemporary with Mahavira. Some do not seem to have reached the level of an independent existence in texts other than

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46 Nalini Balbir those devoted to future Tirthamkarahood, e.g. Udavi (No. 3); a Sankha No. 6), Sataka (No. 10), Satyaki (No. 11) ... : but who can be sure that they have exhausted the post-Canonical story-literature ? Srenika, an historical figure, also of Mahavira's time, and Krsna, a pan-Indian character, represent an outstanding pair. The others are mere names, not gifted with any personality, and even if they are not totally unknown, there is not sufficient evidence to identify them. 2. Ethical aspects connected with F. Ts. 2.1. Tirthamkarahood in the chain of rebirths. (Future) Tirthamkarahood is one of the numerous destinies offered to human beings : I shall here underline its specific position in the chain of incarnations, then the means of attaining it. A direct connection between rebirth in the hell(s) followed by a rebirth as a future T. appears from the narrative scheme drawn for the Srenika and Kssnaepisodes (stages i and iii, above 1.2.1.): after their lives in the Ratnaprabha or Valukaprabha-hells, both heroes will become the 1st and 12th or 13th F. Ts. On the other hand, besides the names of Dasarasiha (i. e. Klsma) and Seniya, the Avasyaka-niryukti (ga. 1160) also mentions Pedhalaputta and Saccai who all underwent a low birth (aharam gaim gaya) because of their lack of conduct, though they were possessed of right faith : they are also among the Ts. to be (cf. 4). Now, these facts are perfectly consistent with the sections of the Svet. and Dig. theoretical books devoted to the narakas. Considering the issues (antakiriya) of hellish beings as Ts. Cakravartins, Baladevas or Mandalikas, the Pannavana (4th Uvanga; S II, 463, 8-23) admits the possibility of reaching the status of a T. for those beings coming from the first hell (Ratnaprabha) who will have acquired a T's karman (2.2, Titthagara-nama-goyaim kammaim baddhaim, putthaim....). Beings coming from the second and third hells are in the same category : evam Sakkarappabha java Valuyappabha-pudhavi-neraiehimto Titthagarattam labhejja (S II, 463. 18-19) ossibility is denied to those coming from the last four hells[463, 19-23)** Similar statements can be found in Dig. sources, for instance in Jinasena, Harivamsapurana IV, 382 : tstiyayah (i. e. ksiti-) dvitiyayah prathamayasca nihsstah Tirthakrttvam labhetapi dehi dars ana-suddhitah."? 2.2. Original context and later use of the Tirthamkara-nama-karman idea. It is well-known that Tirthamkarahood is gained through a special type of karman (Trthamkaranamakarman-Tnk) for which twenty components(sthanakas) are

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Tirthamkaras of the Future 47 recorded in the Svet. texts and sixteen in the Dig. 78 : on the whole, they summarize the essentials of morality or good conduct : charity, compassion, self-control, right faith, etc. Their enumeration appears to be closely related to the avasarpini-mythology and they represent, as it were, an attempt to give a rational account of the T's' existence on earth, in accordance with the law of karman and rebirth. In the Avasyakaniryukti, for instance, the Tnk notion is adduced as a theoretical excursus iga. 179-184) justifying the passage from Rsabha's last previous birth to the present one when he will become a T.79 The same verses come again in Mahavira's case (ga. 451-456 = 179-184) before the account of his birth in Devananda's family. They are also quoted in the Nayadhammakahao 880 to account for Mahabala's rebirth as a god then as Malli. And Hemacandra proceeds likewise for each of the twenty-four Ts. through stereotyped recurring phrases (Trisasti, ed. III, 1,100; etc.) 81 Though the Tnk-causes do not occur explicitly in the context of utsarpini, they probably have to be applied there also. On the other hand, the later literature shows an extension of the field of Tirthampkarahood, as is seen from the Mediaeval Vimfatisthanakacarita (or Vicaramotasarasamgraha) by Jinaharsa82 : this work is based on the twentyfold enumeration of the Avasyaka-niryukti. A few introductory verses detail each of the terms; ad hoc stories, all built on the same pattern, unavoidably end with the remark that the heroes will become Ts. in their third rebirths. Whether a name is given to them or not, they have absolutely no link with any of the Ts. found in the mythological lists.88 Here, the intention is merely to illustrate the idea that any layman who observes one or more of the sthanas (.e. one of the many aspects of the Jaina ethics recommended to him) can attain Tirthamkarahood. Thus, through a shift of emphasis, this notion is adapted to the daily didactic purposes of the monks. It is an element of the "marvellous" appealing atmosphere that they have to present to the layman as a possible reward for his good conduct. This is equaliy confirmed by the late religious popular literature in Gujarati and the so-called visa sthanaka ni caityavandand stuti (git, duha, etc.), hymns extolling the "twenty causes". 84 3. Notes on Buddhist counterparts. Theravada Buddhism as handed down in the Pali Canon gives only limited information and refers to Maitreya as the unique coming Buddha who will renew the Teaching(r)4 (see below (i) and (ii)). But interesting elements may be gleaned from later Theravada texts such as the Anagatavamsa85 and the Dasabodhisattuppattikatha R6 (ca. 14th cent. A. D.) which both list the same ten Future Buddhas, as well as from the Mahayana tradition which is characterized by the absence of any limitation in their number,

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48 Nalini Balbir I here propose to review some Buddhist parallels to the Jaina facts surveyed above and to underline the similarities in the ways of presentation, independently of any historical or doctrinal interpretation, (i) Use of the compound atita-anagata.paccuppanna-applied to the Arhats as a whole : e.g. Digha-Nikaya XVI (ed. Pali Text Society, vol. II, 83, 6-7=XXVIII, vol. III, 100,23-24; also II, 82,29-30=III, 100, 16-17 : Na kho me, bhante, atitanagata-paccuppannesu arahantesu Sammasambuddhesu ceto-pariya-nanam atthi. "Lord no knowledge have I concerning the mind of past, future and present Arhats Awaked ones" (RHYS DAVIDS' trsl.), Cp. above 1.1.1. Ayaramga I, 4, 1, 1. (ii) Birth of the future Buddha Maitreya is predicted by Gautama Buddha : cf. Digha-Nikaya XXVI (vol. III, 75, 30-76. 21): Metteyyo nama Bhagava loke uppajjissati arahan samma-sambuddho .... (76, 1-2). Emphasis is laid on the identity between the life-patterns of both : e.g. so dhammam desissati-adi-kalyanam .... seyyatha pi 'ham etarahi dhammam desemi adi-kalyanam .... (ibid., 76, 13-16; etc.). cp. in Jainism 1.2.2. the Srenika-Mahapadma episode. (iii) With the prophecies of rebirth as future Tirthamkaras told by a T. (above 1.2.1 and fn. 56), compare, in the Mahayana tradition, the Buddha Tatha. gata announcing to his disciples their future destinies as Buddhas : e.g. Saddharmathundarika, chap. VI, p. 142 ff.; chap. VIII, p. 193 ff.; chap. IX, p. 206 ff. (tral. H. KERN, Sacred Books of the East, vol. XXI); the Encyclopaedia of Buddhism vol. III, p. 360 refers to an Avadanasataka chapter entirely devoted to such predictions; etc. (iv) Story-pattern in the Dasabodhisattuppattikatha : the adventures of the heroes in their present births are told at length; they acquired merit mostly through their generosity. In contrast, the accounts of their careers as future Buddhas are very meagre and generally only mention a few details such as their names, physical measurements, life-span. But, as has been rightly noticed by Venerable H. Saddhatissa (p. 7), there is no elaboration of them as there is for the past Buddhas87 in the Buddhavamsa text and commentary. Thus, for instance : evam, Sariputta, imina dana-phalena ca Todeyya-brahmano anagate Narasiho nama Samma-sambuddho bhavissati (chap. VIII, 151, 70); etc. In the Mahayana tradition, see Saddharmapundarika, chap. VI, VIII, IX, .... Cp. the Jaina stories ad 1.2.1 and the Vimsatisthanakacarita (2.2). Unfortunately, I have not come across any kathakosa collecting the stories relevant to the 24 figures occurring in the Jaina lists.

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Tirthankaras of the Future (v) The Dasabodhisattuppattikatha shows that persons said to become future Buddhas belong to two categories: historical characters who were alive in the Buddha's time, known to the Pali Canon, and others who are mere names on which stories have been hung. A comparable distinction appears from the collation of the Jaina data (p. 16). Pasenadi, the king of Kosala contemporary with Gautama Buddha will be the Buddha Dhammaraja (Dasabodhi., chap. III): cp. king Srenika contemporary with Mahavira. 49 (vi) The Tirthamkara-nama-karman notion of Jainism (cf. 2.2) has rightly been compared to the Buddhist Paramitas : cf. P. S. JAINI, Tirthankara-prakrti and the Bodhisattva-Path, Journal of the PTS IX, 1981, p. 98 ff. (96-104). The contexts where both concepts are adduced are also similar: cf. 2.2. about the connection between the twenty sthanakas and the Ts: incarnations in Jainism. In the later Buddhist tradition as recorded in the Buddhavamsatthakatha", the Buddha-karaka-dhammas which are defined as the ten (or thirty) Perfections leading to Buddhahood are mentioned on the occasion of the twenty-five Buddhas' incarnations, (including Gotama): e. g. 141, 28-142,5 paramiyo paretva Tusitapure nibbattitva.... Tusita kaya cavitva....kucchismim patisandhim ganhi; ibid. 78,35;79,9; 160, 19-26; etc. 272, 33-36. Conclusion. The interest in future Prophets which is seen to have thus developed is but natural in doctrines where time is thought of as evolving in cycles as is wellknown, similar developments also took place in Hinduism (Visquism) where Kalkin, the future Visnu's avatara, is conceived as destined to put an end to the Kali-Yuga90. The Jaina teachings and stories concerning the destinies of Future Tirthankaras make it clear that they are closely linked with the theories of samsara and karman; there, the Messianic aspect is not so important as the individual improvement which everybody has to attain for himself. The Tirthankaranamakarman makes it possible, while the idea of a unique Saviour would be,so-to-say, unacceptable. 4. Synoptical chart of data about Future Tirthamkaras. N. B. No serial-number is assigned to the names mentioned in the Than (column 1) in the text. Here they have been placed in front of the corresponding ones in the Samav. 7

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50 Nalini Balbir F.T's No. Than 9 S1,299,7-12 Samav SI, 381, 25-382, 8* Titthogali Pravacanasa. ga. 1116-1120 rodhara ga. 293-95+ 458-70 Apapabihatkalpa p. 41, 7-21 1. Seniya Mahapaum Mahapauma Seniya Paumanaha Seniya Paumanaha Seniya Suradeva Suradeva; Su-(293) Suradeva; Suradeva Suradeva (Pravac. p. 81a) Supasa Supasa Supasa Supasa Supasa Udai-Udaa, Udaa PrPN Supasa Udayi Supasa Udai Sayampabha Sayampabha Pottila anagara Sayampabha Pottila Sayampabha Pottila Pottila anagara

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F.T's. No. 1. 2. 3. 4. Kahavali Uttarardha, fol. 238a Seniya tamani, 53-56 +Trisasti X.13 189-200 Paumanabha Padmanabha Srenika Suro devo (sic) Supasa Pottila Tirthamkaras of the Future Lokaprakasa Hemacandra Abhidhanacin- XXXIV, Supa(pa)hu Suparsva ....da... (corrupt) Suradeva Suparsva Pottila p. 552b-557b Suradeva Suparsva Padmanabha Than 9 (S1,299, Mahapadma Srenika 13-302,17); Titthogali ga, 1025-1112; Srenika Suparsva Pottila Narrative sources and observations. Drdhayuh Sampayabha, Svayamprabha, Svayamprabha Drdhayu cf. for Sayamp. -prabhu; under F.T.5 -Pottila: Than 432b T Drdhayuh. Lokap. 553b: different from Pottila of the Anuttarovavaiya dasao 3. Avasyaka-nir yukti ga. 1158; Bhagavati Aradhana ga 739; Bhattaparinna, ga. 67Lokaprakasa, p. 552b-553bOther accounts: see fn. 54. Suparsva: Mahavira's uncle Than T p. 432b; Pravac T Lokap. 553b,20. Dig. list: Uttarapurana LXXVI, 471-480 Suradeva Udai Than T Suparsva p. 432b; Lokap. 556b he is Konika's son; thus PrPN 4. Udai 2. Udai =5. Udaa. Supareva 51 Udanka Svayamprabha Prosthila

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52 F.T's Than No. 5. 6. 7. 8. 9. 10. Dadhau Samkha Samav Udaa Samkha Savvanubhui Savvanubhati Savvanubhai Dadhau Dachau Devassua Devautta L adnun ed.); Devagutta P.avac. p. 81a) Kattiya Nalini Balbir Pottila Sunanda Titthogali Sat(t)akitti; Satae(ti), Ladnun ed.; Sataa gahavai Sataa Pedhalaputta Pedhala Nanda Devagutta Udaga Satae iya, Pravac. p. 81a Pottila Sattagitti Pravac Devasuya Kitti Udaya Samkha Pedhala Ananda Pottila Sunanda Sayakitti Sayaga Apapabrhatka Ipa Savvanubhai Dadhau Devassua Katia (U)daa Samkha Pedhala Ananda Pottila Sunanda Sayakitti Sayaga

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Tirthakmaras of the Future F.T's Kahavali Hemacandra Lokaprakasa Uttarap Narrative sources No. 5. Savvanabhui Sarvanubhuti Sarvatmabhuta Sarvanubhuti Drdhayura- prattah Than IP 432 b. Karttika Kattiya Kartika Katapru 6. Devagutta Devasruta Deva ruta Samkha Sankha Sankha : Than Devaputra T 432b; Lokap. 553b554a; also Ksatriya named Puskali; cf. F. T. 7. * Sankha 7. Udaa Nanda Udaya Nanda Udaya Nandi Kulaputra Sresthin. 8. Pedhalaputta Pedhala Sunanda Sunanda Pedhala Sunanda Udanka Sankha 9. Pedhila (K)kekkasi Pottila Kekasi Prosthila Nandana Pottila Ananda or Kekasi, according to Hemacandra 10. Sayakitti Satakirti Satakirti Sataka : Than Jayakirti T 432b; Lokap 553b -554a; along with Sataka or Sankha, Revati, F. T. 6-7 according to Sunanda Hemacandra who has in fact Reyali Reyali Reyali

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Nalini Balbir F.T's No. Than Samav Titthogali Pravac Apapabphatkalpa 11. Munisuvvaa Devai Munisuvvata Munisuvvaya Munisuvvaa Devai Devai 12. Amama Amama (Satvabhava- Amama (Samav in viu-Jine, 1117) Lokap.) Sav- Amama; vabhavaviu Amama and Savvabhavavi hamjana, PrPN! Saccai Saccai Kanha Saccai niyanthi-putta 13. Nikkasa a Nikkasaa Nikkasaa Nikkasaa (Lokap) Amama Vasudeva Vasudeva Vasudeva Saccai

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Tirthamkaras of the Future Hemacandra Lokaprakasa Uttarap F.T's Kahavali No. Narrative sources 11. Munisuvvaa Suvrata Suvrata Saccai Satyaki Satyaki 12. Amama Amama Amama Vasudeva Krsna Sarngin Kssna Vasu deva Satyaki : Than Munisuvrata T 434a; Lokap. 554b; PrPN $. v. Mahissara (1); cf. F. T. Sasanka 12. F. T. 12 Ama- Ara ma-Kanha Vasudeva, Antagada-dasao 5 (SI, 1173-2174); Lokap. 554b555a; other accounts, Sevaka cf. fn. 54 and 1.2 Krsna as a F. T. : Bhattaparinna ga. 67; Alsdorf, Harivamsap, 92, 6, 5; Uttarap; LXXII 181+281, etc. Kssna as F.T.13 : Akhyanakamanikosa p. 123, ga, 60. Baladeva belong. Apapa ing to the con gregation of F. T. 12 Amama in Svet. accounts; as a F. T. along with Klsna in Premaka Dig. versions : Uttarap. LXXII 182-184; LXXII, 279; Alsdorf, Harivamsa 92, 6, 10: cf under F. T, 17, Uttarap. 13. Nikkasamia Niskanaya Niskasaya Baladeva Baladeva Baladeva

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56 Nalini Balbir Than Samay Titthogali F.T's No. Pravac Apapabphatkalpa 14. Nippulaya Nippulaa Nippulaa Nikkasaa Nippulaa Nikkasaya. PrPN Baladeva Baladeva Baladeva Baladeva 15. Nimmamatta Nimmama Nimmama Nippulaa Nimmama Nippulaa, PrPN Sulasa Rohini Sulasa Sulasa 16. Cittagutta Cittagutta ( Cittautta Nimmama Cittagutta Nimmama, PrPN Sulasa Rohini Rohini, or Kakki-putto Datta-namo; - Abhidhanarajendra. Samahi Samahi S Samahi 1 Cittautta; -gutta Revai s Samahi Cittagutta, PrPN Revai Revai Revai 18. Samvara Samvara Samvara Samahi Samvara Samahi, PrPN. Sayali Sayali Sayali Migali; Mimali (Ladnun ed.)

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Tirthamkaras of the Future 57 Hemacandra Lokaprakasa F.T's Kahavali No. Uttarap Narrative sources 14. Nippalava Rohini Nispulaka Rohini Nispulaka Rohini Niskasaya (A)torana Sulasa a F.T. 15. Nimmama Nirmama Nirmama Vipula Than T 434a. b Sulasa F. T. 15 : akhyanakamanikosa p. 97, ga. 52; Mulasuddhiprakarana, p. 56, 5-6, Loakp. 555a-b. Sulasa (sic) Sulasa Sulasa Raivata Revati, a F.T. 16. Cittagutta Citragupta Citragupta Revai Revati Revati Than T, 433ab; Nirmala F.T. 16 RevatiCitragupta : Lokap-555b556a; F. 17 Revati-Samadhi: Vasudeva Danastakakatha. Baladeva as a Citragupta F. T. in Dig. versions : cf. under F. T. 13 Baladeva Samadhigupta Bhagali 17. Samahi Samadhi Samadhi Gavali Gavali Gavali 18. Samvara Maggali Samvara Gargali Samvara Gagali 8

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58 F.T. Than No. 19. 20. 21. 22. 23. Ambada 24. Darua niyan tha Darumada of the Samav, PrPN s. v.; Than T 434a: Samav Aniyatti Samvara or Jasohara (Sed.) Bhayali (Vijaa Aniyatti Divayana Vimala Vijaa; Vivaa, Pravac, p. 81a Darua is Krsna's son, the same as in Antagadadasao 7. Kanha Devovavaa Vimala Narali Ambada (Darumada) Nalini Balbir Titthogali Aniyavatti Samvara, PrPN Darumada; or Sai(buddha) ? Vivaga (Vijaya) Aniyatti,PrPN Devovayaa Vimala PrPN Bhadda (Lo-Tiyaa (?). kap.) (Anan tavijaya Pravac. Jasohara Vimala Vivaga, PrPN (295) Divayana Vijaya Naraya Deva Kanha Kanna Malla; Malli Malla Ambada Anantaviria Anantavijaya Anantaviriya Anantaviria Devovavaa Devovavaya, PrPN Amara Bhadda; v. 1. Tivvaya Bhadrakrt Anantavijaya, (T p. 80b). PrPN Apapabrhatkalpa Jasohara Saibuddha Divayana Vijaa Naraya Deva Ambada Amara Bhaddakara Sayabuddha

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Tirthamkatas of the Future 59 Hemacandra Lokaprakasa Uttarap F.T's Kahavali No. Narrative sources 19. Niyatthi Devayana Yosodhara Dvipayana Ya5odhara Dvipayana Svayambhu Vagali 20. Vivega Vijaya Karna not mentioned Karna Anivarti Dvaipayana Kanna Karna 21. Vijaya Vimala Naraya Malla Narada Malla Narada Kanaka 22. Deva(ya) Deva Deva Ambada, Than Vimala T 434b : a different person from Am. bada of the Uvavaiyasutta; Lokap. 556a and Jaina stories : F. T. 22 Narada Devapala Ajjada 23. Ananta Ambada Anantavirya Ambada Anantavirya 24. Daramadu(e) Dvaramada Vijaa Bhadraket Sai Svati Narada Bhadrakst Svati Carupada Anantavirya Satyakiputra

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Nalini Balbir CNRS. ERA 094 "PHILOLOGIE BOUDDHIQUE ET JAINA" (Paris). Abbreviations I indicates a close correspondence between two verses or two passages. + different from * after a number indicates a verse in a work where prose and verses are mixed. Di.- Digambara; F. T(3) = Future Tirthamkara(s), i. e. of the utsarpini; ga. = gatha; intr.= introduction; Pk. = Prakrit; Pravac=Pravacanasarod - dhara,(cf. 1.1.2); PrPN=Prakrit Proper Names, vol. I-II; Ahmedabad, 1970-72 (L. D. Series 28;37); Sa.=Sanskrit; Samay - Samavayanga (4th Amga); Svet. = Svetambara; Ts=the 24 Tirthamkaras from Rsabha to Mahavira; T = tika; Sanskrit commentary; Than=Thanamga (3rd Amga); Tnk - Tirthamkara-nama-karman; v. = verse(s). Book series : DLJP=Devacand Lalbhai-Jaina-Pustakoddhara, Bombay. MDJG=Manikchanda. Digambara-Jaina-Grantha-Mala, Bombay. SI or S II=Suttagame ed. of the Jaina Canon, Gurgaon, 1953-54, vols. I-II; with page and line number. P. S. Jaini, The Jaina Path of Purification, Delhi, Varanasi, Patna, 1979, p. 30-31; W. Schubring, The Doctrine of the Jainas, Delhi, 1962, p. 18; Haribhadra, Avas yakatika, ed, Bombay, 1916, p. 333a-b E. Leumann, Ubersicht uber die Avas yaka-Literature (...) Hamburg, 1934, p. 43b-44a; A. Mette, Indische Kulturstiftungsberichte und ihr Verhaltnis zur Zeitaltersage, Wiesbaden, 1973 (Ak. der Wiss, u. der Lit. Mainz) : "die Dekadenz-und die Aszendenz-Theorie" in Greek and Indian Cosmologies (p. 3); p. 7 and n. 19 on the Jaina standpoint. E. g. in the German school : 1858, A. Weber, Uber das Catrunjaya Mahat. myam, Leipzig (Abh. fur die Kunde des Morgenlandes 1,4); 1888, R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel; 1914, 1921, H. Jacobi's eds. of Vimalasuri, Paumacariya (Prakrit Text Series 7ff.), of Haribhadra, Sanatkumara and Neminaha-cariya; 1936, L. Alsdorf, Harivams apurana. Ein Abschnitt aus der Apabhramba-Welthistorie "Mahapurana Tisatthimahapurisacariya. Ein Beitrag zur Kenntnis der Jaina. Universalgeschichte, Hamburg (Alt-u. Neu-Indische Studien 8); etc. It is often not even mentioned in the basic books e.g. J. C. Jain, Life in Ancient India as depicted in the Jain Canons, Bombay, 1947, p. 371; etc. However, a special mention must be made of H. von Glasenapp, Der Jainismus (...) nach den Quellen dargestellt, Berlin, 1925, repr, 1964, p. 307-310: "Die zukunftige Weltperiode und ihre Heiligen", and of Ch. Krause, Ancient Jaina Hymns, Ujjain, 1952 (Scindia Oriental Series 2), Intr., p. 15-16. A Dig. and a Svet. list of F. Ts following Hemacandra, are already found in C. Mackenzie, Account of the Jains, p. 261.

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Tirthamkaras of the Future 61 4. Enumerated for instance in Hemacandra, Abhidhanacint amani (cf. fn. 24), v. 50-53ab (58--64); Pravacanasaroddhara, ga. 288-290 (cf. 1.1.2). 5. J. Deleu, Viyahapannatti (Bhagavai). The Fifth Amga of the Jaina Canon (....), Brugge, 1970, Intr., p. 18ff. "Nucleus and Accretions". 6. Deleu, ibid., p. 257. 7. S I. 804, 14-16 : Goyama, cauvvisam Titthagara, tam jaha: Usabha-Ajiya (...) Nemi-Pasa Vaddhamina 24; Deleu, ibid., xx, 8, 3a, p. 256. 8. Later on (11th cent. A. D.), Abhayadeva's commentary on this passage naturally mentions the first of the 24 : 'agamessanam ti agamisyatam, bhavisyatain Mahapadmadinam Jinanam .... (ed. Surat, 1940). 9. Text according to W. Schubring, Acaranga-sutra. Erster Srutaskandha. Text, Analyse und Glossar. Leipzig, 1910 (Abh. fur die Kunde des Morgenlandes xii, 4), p. 17, lines 16-18. I here take arahanta as a synonym of Tirthamkaras and do not enter into any discussion about the two terms. 10. Jacobi's trsl, in the Sacred Books of the East, vol. xxii. Jaina Sutras, Delhi, 1884, repr. 1968, p. 36. 11. Cp. similar expressions in Buddhist texts, below 3; H. Smith, ed. Saddaniti, vol. iv, Lund 1949, 5.3.1. In the Jaina Canon, applied to the Jina : Suyagada I, 15, 1 (S I, p. 132) : jam alam padupannam agamissam..ca nayao savvam mannai tam tai damsanavaran'ntae. 12. Cp. the Ayaramga-nijjutti verse 226 (ed. Jambuvijaya Muni, Delhi, 1978), p. 120. je Jinavara aiya, je sampai, je anagae kale savve vi te ahimsam vadimsu vadihinti vivadinti. "What is past, present and to come, all this is known to the Leader, the Saviour who annihilates the hindrances to right faith (JACOBI's trul. Sacred Books of the East, vol. xlv); cf. also Uvasagadasao 7 (SI, 1149, 14-15 ff.): tiyapaduppannam anagaya-Janae araha Jine; used to emphasize the eternal character of the custom of distributing wealth, observed by the Sakrag when the Arhats leave the world, Nayadhammikahao I, 8 (S I, 1032, 14-15) : tam jiyam eyam tiyapaccuppannam anagayanam Sakkanam arahatanam bhagavantanam nikkhamamananam im' eyaruvam atthasampayanam dalaittae; Than 3 (S I, 216, 22; 25). 13. Curni (ed. Ratlam, 1942), p. 133, 1.9 ff.; Silanka's T (ed. Jambuvijaya, ibid.), p. 119: atikrantas Tirthakrtah kalasyanaditvad ananta atikranta anagata apy ananta agami-kalasyanantatvat. 14. They were born in the five Bharatas, the five Airavatas and the five Mahavidehas. Cf. curni; T ibid. records various opinions regarding the number of Ts : 10, 20, or 170, viz, 32 x 5+10. This is also recorded in

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62 15. 16. 17. 18. Titthogali-Paisnaya, ed. Pamnyasa Kalyana Vijaya Ganivara, Jalor, 1974 (With a Sanskrit chaya and a Hindi translation). 19. 20. 21. 22. 23. 24. 25. : 27. 28. 26. Cf. D. D. Malvania, On Bhadretvara's Kahavali, Indologica Taurinensia 29. 30. Nalini Balbir Lahai Bhattaparinna (ed. Bombay, 1972), ga. 172: sattari-sayam Jinana sa gahanam samaya-khetta-pannattam arahanto vihina sasaya-sukkha mokkham. About the computation see K. von KAMPTZ, Uber dievom Sterbefasten handelnden altern Paiyya des Jaina-Kanons, Hamburg, 1929, p. 23; PrPN, p. 338. They are usually not included among the 54 or 63 "Great Men". P. 432b Sreyiko raja prasiddhah; Suparfvo bhagavato Vardhamanasya pitroyah. Cf. T p. 434a: Pottila-Satakav anantaroktav eva. 31. 32. Cf. W. Schubring, The Doctrine of the Jainas, p. 109. D. D. Malvania, Study of Titthogaliya, in Bharatiya Puratattva. Puratativacarya Mnni Jinavijaya Abhinandana Grantha, Jaipur, 1971, p. 129-138. For instance, ga. 1010: causum vi Eravaesum, evam causu vi ya Bharaha-vasesu ekk' ekkammi u hohinti kulagara salta. 1028a Eravate vi ya evam; 1112a: navasu vi vases' evam; etc. Cf. R. Williams, Jaina Yoga, London, 1963, p. 1; 10. Vol. I, Bombay, 1922 (DLJP 58), with Siddhasena's Sanskrit commentary Ed. O. Boethlingk-Ch. Rieu, St. Petersburg, 1847; repr. 1972 Ed. Bhavnagar, sam 1965; Helen M. Johnson, Trisasifalakapurusacaritra trsl. vol. VI, p. 347, Baroda, 1962 (Gaekwad's Oriental Series 140). vol. 11, Torino, 198. Ed. Jinavijaya Muni, Bombay, 1934 (Singhi Jain Series 10), Cp. Abhidhanarajendra, Ratlam, vol. 2, s. v. ussappini, p. 1171-1172, Ed. DLJP 86, Prose, original verses and quotations are mixed in this work. I thus refer to page and line numbers. On p. 555a, 7a, there is quotation which is said to come from the Avasyaka-niryukti about F. T. 13 Niskasaya-Baladeva : bhava-siddhio ya bhayavam sijjhissai Kanha-titthammi. I am not able to find it. See moreover. fn. 67 (Nandivrtti) and fn. 60 (Vasudevahindi, Nemicaritra, and Antagadadasao). Anonymous quotations; 552a, 10; 555a, 2. No. 93, p. 241-242 in Jainastotrasandohe (Pracina-stotra-samgraha), Pt. I. Ed. Caturvijaya Muni, Ahmedabad, 1932. E. g. p. 49-50 in Parvatithi vigere na caityavandanadi no sangraha, Bhavnagar, sam. 1981. Cp. Lokaprakala 557b. 15-17: atra caitezam paksanam visamvade bahufrutah sarvavido va pramanam iti jieyam. ya ca nokta vyatikara, Jinanam bhavinam iha/kecit te 'tyanta-viditah, ke cit cavidita iti.

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Tirthamkaras of the Future 25. 33. A. Weber, uber die heiligen Schriften der Jaina, Indische Studien xvi. Leipzig, 1883, repr. 1973, p. 293; on the question of variants and alterations in the transmission of the Canonical texts, cf. C. Caillat, Noies sur les variantes dans la tradition du Dasaveyaliyasutta, Indologica Taurinensia, vol. viii-ix (1980-81), Torino, 1981, pp. 71-83. There is some trace of confusion in the data of Titthogali as can be gathered from PrPN where Amama and Savvabhavavihamjana are both mentioned as F. T. 12, whereas no F. T. 13 can be found. Cf. Glasenapp, Jainismus, p. 310. 36. A. N. Upadhye, intr. to Tiloyap., vol. ii, p. 7., Sholapur, 1951. 37. Ed. A. N.Upadhye-H. L. Jain, Sholapur, 19562 ( Jivaraja Jain Grantha mala 1), vol. I. 38. Ed. Pt. Pannalal Jain, Delhi, 19682 (Joanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha 14). 39. Ed. P. L. Vaidya, Bombay, 1937, MDJG 37, vol. III. 0. Vol. II (MDJG 33). Ed. MDJG 12. 42. Ed. H. L. Jain, Ahmedabad, 1969, Prakrit Text Series 13. 43. Vol. II, Delhi, 1971, p. 376. A work by some Jayasena is also taken into account there, the data of which correspond to those of the Kahakosu, Names are all given in their Sanskrit form. They are the basis of GLASENAPP's list in Der Jainismus, p. 309. P. S. Jaini, The Jaina Path of Purification, p. 39 and 40 n. 93; G, Roth, Malli-Jnata, das achte Kapitel im sechsten Anga (...) Inaugural Dissertation zur Erlangung der Doktorwurde (....) Munchen, 1952, p. 50-52 quoting Kundakunda, Astapahuda 2, 22-26. - 46. Is the Dig. Raivata (No. 15) a reminiscence of her ? Tiloyap iv, 1582; Trilokasara 876; Mahap. cii, 6, 9-12; Uttarap. lxxvi 476-77 : 100 years as the first T.s' 'life-span according to the Hindi trol which seems somewhat confused here. No information of the kind in Harivamsap. and Kahakosu. 48. Idem about the size of the kulagaras other than the first and the last : iv, 1572ab; or about the 63 "Great Men" of Airavata for whom the teaching is said to be lost : iv, 2366 - navari viseso tassim salaga-purisa bhavanti je kei tanam nama-ppahudisu uvadeso sampai panattho. pacchima-kulayarasu ghari... tuhu Mahapomu namu bhava-bhaya-horu hosahi padhamu etthu Titthamkaru. 50. Ed. A. N. Upadhye, Bombay, 1943, Singhi Jain Series 17. 51. Depending on the sources, their total number is 14 (Tiloyap. iv, 1570; Hariyamsap. 1x, 554-557) or 16 (Uttarap. Ixxvi, 463-66; Mahap. cii. 5, 6-13; Trilokasara 872), if T. 1 and Cakravartin 1 are included (Mahap. 8. ad loc. p. 292). 47. 49.

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64 52. 53. 55. 54. Sreik: Avalyakafika of Haribhadra, ed. Agamodayasamiti 1916, p.681a, lines 1-5 curni, ed. Ratlam, 1929, II, p. 169, lines 5-8; R. Williams, Two Prakrit versions of the Manipaticarita, London, 1959; anonymous, ga. 405-11; Haribhadra, ga. 114-123; Silanka, Cauppannamahapuriscariya, ed. Prakrit Text Series 3, 1961, p. 320, 3-20; Gunacandra, Mahaviracariya, ed. DLJP 75, p. 333a-334a; Akhyanakamanikofavrtti, ed. Prakrit Text Series 5, 1962, p. 118, ga. 133-138; p. 334, ga. 97; Trisasti, ed. x, 9, 139165 (trsl. vol. vi, p. 238); Uttarap. Ixxiv, 450-453; Kahakosu xiv, 16; etc. Similar facts but a different scheme in Brhatkathakota No. 55, p. 87; Prabhacandra, Aradhanakathakola, ed. A.N. Upadhye, Delhi, 1974, No. 21 and 90* 31. 56. Nalini Balbir Ch. Krause, Ancient Jaina Hymns, intr. p. 15. Ed. Bombay, 1927; cf. K. von Kamptz, Uber die vom sterbefasten handelnden alteren Painga des Jaina-Kanons, Hamburg, 1929, p. 38; Upadhye, Brhatkathakofa, intr. p. 29. Cp. the verse quoted in Jinaharsa, Vimfatisthanakacarita (on which below 2.2.; ed. DLJP 60, 1923), p. 89b : 57. 58. aladdha-puvvammi bhavodayammi lahanti Titthassa pabhavanae Titthesarattam amar' inda-pajjam (sic) Dasarasiho iva Senio va. (i. e. Krsna) Senio va Cp. Avaiyaka-niryukti 1158 quoted below. Krsna: Antagadadasao 5; Vasudevahindi, according to the Lokaprakasa 555a, 4-6) Akhyanakamanikofa, p. 122-123; Trisasti viii, 11, 50-54 (trsl. vol. v. p. 297); Gugavijaya, gadya-baddha-fri-Neminathacaritram (samp. 1668 A. D. 1611), ed. Surat, 1920, p. 159a; Nemicaritra quoted in the Lokaprakasa, 555a, 7-11. SI, 1173, 30-1174, 7; tral. L. D. Barnett, The Antagadadasao and Aguttarovavaiya-dasao, London, 1907 (Oriental Translation Fund, New Series, vol. 17), p. 81-82. Motif of a future birth predicted by a Jina see Deleu, Viyaha-pannatti, Index s. v. Rebirth; ubi alia; Cp. in Buddhism, below 3. Reference in fn. 54. Acharya Shri Shivaray's Bhagavati-Aradhana (...). Ed.....by Pandit Kailashchandra Shastri, Sholapur, 19782,2 vols. (Jivaraja Jain Granthamala 36, 37), ga. 739: suddhe sammatte avirado vi ajjedi Titthayara-gamam jado du Senigo agamesi aruho (Sa. arhat) avirado vi. 739ab Bhattaparinna, ga. 67 quoted above; Bhagavati ar. 723-776 Bhattaparinna 59-90. H. Jacobi, Die Jaina-Legende von dem Untergange Doaravati's, ZDMG 42, 1888, p. 508, lines 6-8.

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Tirthamkaras of the Future 65 60. 61. 62. 63. Also Trisasti and Gunavijaya (cf. fn. 54); Nemicaritra and Lokaprakasa, 555a, 10 : ....Jitas atroh suto 'thas tvam dvadaso namato 'mamah; Vasudevahindi quoted ibid. : duvalasamo Amama-nama-Titthayaro bhavissai. I cannot trace this passage in the text itself. Kanha (No. 21 in Samav) must be a different person : cf. PrPN s. v. 7 Kanha; contra Ch. Krause, Ancient Jaina Hymns, intr. p. 16, where he is identified with the previous one. Cf. Danaslakakatha, Paris, 1982, n. 3, p. 197-198; Indologica Taurinensia, vol. 11. 11th cent. A. D. Ed. Prakrit Text Series 15. I purposely do not expati. ate here on the contents of the stories. Cf. Jaina Stories as retold in Hindi (....) by Muni Shri Mahendrakumarji Pratham. English trsl. by K. C. Lalwani, vol. I, Calcutta, 1976, p. 47 and Intr. p. xviii. Conversely, narrative literature gives information about heroes to whom rebirth as T., Cakravartin etc. is predicted, though they do not occur in the lists : e. g. Rama's prophecy about the future destinies of Sitendra, Ravana and Laksmana (Trisasti, trsl. vol. IV, p. 351) : the first will be a Cakravartin, the two others T., after three births; cp, Svayambhus; deva, Paumacariu (ed. H. C. Bhayani, Bombay, 1960, vol. III): XC, 9, 4 9, 10; 10, 6. See 1.1.1. 552b, 25, a quotation attributed to the Nandivstti mentions an interval of 84007 years and 5 months between Vira and Mahapauma : culasi vasa-sahassa, vasa satt' eva pamca masa ya Vira-Mahapaumanam antaram eyam viyanahi. iti Nandi-vrttau. I am not able to trace this verse in the text itself, but it was possibly well-known as it occurs almost identically in the Titthogali ga. 1039. The rebirth in the third hell (see 1.2.1) comes first, but is not staged in a dialogue : Than (S I, 299, 13-16); Titthogali, ga. 1031-32. Sammui as one of the 10 kulagaras, Than (S I, 313,6), but not among the seven of Samav (S I, 381, 20-21). It is strange that Srenika-Mahapadma's genealogy, also given Trisasti (trsl. vol. vi, p. 347) exactly reproduces what is prophesied by Mahavira for Gosala's future births : Trisasti vol. vi, p. 223, following Viyahapannatti xv (S I, 733,28ff.; Deleu, p. 220); also PrPN p. 568, s. 0.9 Mahapauma. Cp. Lokaprakasa 552a, 11-12 : F. Ts' measurements, caste, life-span, colour, etc. correspond to those of the avasarpini-Ts. taken in the reverse order : 66. 67. 68. 70.

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66 Nalini Balbir eso 'vasarpini-jatu-caturvimsa-Jinopamah prayo 'nga mana-varnayuh-kanti-prabhsti-paryavaih (284) ity utsarpiny-avasarpiny-arhac-cakry-adayo 'khilah pratilomy-anulomyabhyam bhavyas tulya manisibhih (285). Thus F. T. I corresponds to T. 24 Mahavira, etc. F. T. 3 to T. 22 Nemi: ibid., 553b, 21 : Potfilasya ca yo jivah, sa titiyo bhavisyati Suparsva-nama dehadi-manair Nemi-Jinopamah (323); F. T. 13 is equated to T. 12 Vasupujya. 557a, 14; etc 71. Cp. Apapabshatkalpa, 41, 10-11: vanna-ppamana-lamchana-auni gabbhavahara vajjam pamca-kallana-yanam masa-tihi-nakkhattaini ya jaha mama (ie. Mahavira) tah' eva bhavissanti ; Lokaprakasa 553b, 17 : kalyanakanam pancanam tithi-masa-dinadikam $Ti-Vardhamanavad bhavi Padmanabha-prabhor api. 72. Titthogali, ga. 1086 : anavaraya dana-silo, Nalina-kumarena parivudo Viro ujjanam sampatto, namenam Paumini-samdam. 73. Ibid., ga. 1052 ; tihi-karanammi pasatthe mahanta-samanta-kula-pasuyae karenti pani-gahanam Jasoya-vara-raya-kannae, 74. For other common verses see D, D. Malvania, Study of Titthogaliya, p. 137-138. Numbering according to Haribhadra, Avasyakatika. * Cp. the Apapabihatkalpa quoted fn. 71 (gabbhavahara-vajjam). 76. See also the introduction to Pannavanasuttam, Ed. Jain Agama Series 9, Pt. 2 (1971), p. 362-369; W. Kirfel, Die Kosmographie der Inder nach : Quellen dargestellt, Bonn-Leipzig, 1920; repr. 1967, p. 326. 1. Also Pdt. Sukhlalji's Commentary on Tattvarthasutra of Vacaka Umasvati, ch. III, Ahmedabad, 1974 (L. D. Series 44), p. 139; ubi alia. 78. E. g. Svet.: useful discussions in Trisasti I, 1, 882-903 (trsl. vol. I, p. 80-84); Pravac. ga. 310-312; 313-319; G. Roth, Malli-J Hata, p. 21-22k; Dig.: P. S. Jaini, The Jaina Path of Purification, p. 259-260 "Attainment of the Tirthamkara Status". Cp. Vasudevahindi (ed. Caturvijaya-Punyavijaya, Bhavnagar, 1930) 159, 14-16 : tato bhayavain U sabha-sami puvua-bhave Vairanabho Titthayaranamagoya-kaya-samgaho Savvaffhasiddhao vimanao tettisam sagarovamaim visayasuham anuttaram anuhaviuna Marudevae kucchimsi uvavanno ....; Jinasena, Harivamsap. viii, 37; etc. 80. SI, 1012, 22 ff.; W. Schubring, Nayadhammakahao. Das sechste Anga des Jaina Siddhanta (....), Wiesbaden, 1978, p. 29; 32.

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81. 82. 84. 83. Thus for cxample: tataf cyuto Videhesu | bhavi Tirthamkaro nrpah (v. 54, p. 10b); or tataf cyuto Videhesu sa bhavi Tirtha-nayakah namato Jagadanandi, jagad-anandi-rupa-bhrt. (p. 15b.). 86. 87. 88. 89. Tirthankaras of the Future 85. Ed. by Minayeff, JPTS, 1886, p. 33-53; cf. T. W. Rhys Davids, Anagatavamsa in Encyclopaedia of Religion and Ethics, vol. I, p. 414; E. Leumann, Maitreya-samiti, das Zukunft Ideal der Buddhisten, Strassburg, 1919. II. Teil: Indischer Teil. 90. Before Sambhavajina's last birth: vimfateh sthanakanam ca sthanakair aparair api sa puposa nijam karma Tirthakrn-nama-namakam; trsl. vol. II, p. 232; also p. 25; vol. III, p. 2; 65 passim; see below 3. for Buddhist counterparts. sam. 1502 1445 A. D; ed. DLJP 60, 1923; cf. W. Schubring, Die Lehre der Jainas, Berlin, Leipzig, 1935, 196; C. B. Tripathi, Catalogue of the Jaina Manuscripts at Strasbourg, Leiden, 1975 (Indologia Berolinensis 4), Serial No. 169-170; Jaina Sahitya ka Brhad Itihasa, vol. VI, p. 307. 67 E. g. in Parvatithi vigere na caityavandanadi no samgraha, Bhavnagar, sam. 1981, p. 26, 27, 157, 246, 345. Lists of the 20 causes are identical with. the older ones (see fn. 78), except for No. 15 strangely enough Pk, cciaa (Sa. tyaga) or dana is optionally replaced by "Goyama" explained as the 28 labdhis. Sometimes numbers are substituted to words, i. e. 24 instead of arahanta (No. 1), 5 instead of naga, etc. P. 346, Srenika, Satyaki, Sulasa, Revat are said to have become famous lay people through their observance of the sthanakas. 84 bis. A good survey of the various Buddhist traditions about Maitreya is to be read in E. Abegg, Der Buddha Maitreya, Mitteilungen der Schweizerischen Gesellschaft der Freunde Ostasiatischer Kultur, VII, 1985, p. 7-37. The Birth-Stories of the Ten Bodhisattas and the Dasabodhisattuppattikatha. Ed. tral, H. Saddhatissa, London, 1975 (Sacred Books of the Buddhists 29); esp. intr. p. 18-26. Cf. R. Gombrich, The Significance of Former Buddhas in the Fherdvadin Tradition in Buddhist Studies in honour of Walpola Rahula, London, 1980, p. 6272; I. B. Horner, Some notes on the Buddhavamsa Commentary (Madhurattha. vilasini), ibid., p. 73-84; ID, Intr. to The Clarifier of the Sweet Meaning (Madhuratthavilasini), trsl. London, 1978 (Sacred Books of the Buddhists 33). Ed. I. B. Horner, 1946, Pali Text Society 55; repr. 1978. Ibid., 104, 16-17 kara nama dhamma dana-paramitadayo dasa-dhamma. Cf. the Kalki-Purana, thoroughly analysed by E. Abegg, Der Messias glaube in Indien und Iran, Berlin, Leipzig, 1928, p. 71-138; passim. Buddha-kare dhamme' ti buddhatta-kare dhamme, budhatta

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THE ISI HASIYAI AND PALI BHDDHIST TEXTS-A STUDY C. S. Upasak The Isibhasiyai (Rsibhasitani : c. 2nd-1st cent B. C.) is the only Prakrta Jaina text which incorporates the sayings of some 44 (or 45) seers most of whom, from the later Jaina standpoint, are definitely heretics, or at best are those that belonged to contemporary non-Jaina religious folds. These saints are designated as 'Isi' (Rsi, though not in the same connotation as given in the Brahmanical texts), in this ancient Jaina work. They, moreover, and invariably, are called 'Araha' (Arhat), the two honorotic terms are used there as synonyms. "Isi' is a person gifted with special spiritual powers of insight and intuition, a holy man, an anchorite. In Pali Buddhist texts, 'Isi' occurs as a synonym of "Paccekabuddha," and probably was used in the same sense as implied in the Jaina texts. Paccekabuddha attains 'enlightenment' by himself, without any guidance or help. of a teacher like the Buddha, but does not indulge in proclaiming and propaga. ting the Truth' and so does not found his 'Sangha' or sect and hence had no following. It appears that, in the Buddhist texts, the Buddha, the Paccekabuddha and the Arhat as terms were somewhat more frequently employed than in the Jaina texts where the term muni became popular for a saint, although all these. terms were known to both the branches of the Sramanic culture. Undoubtedly, the term Paccekabuddha has been exclusively used by the Buddhists in early times, the Jainas seemingly adopted it later. Buddhist tradition the Paccekabuddha was held in very high esteem and is mentioned along with the Buddha and the Arhat. During the Kusana period, in the early centuries of the Christian era, when the worship of the Buddha became more popular by his thorough deification, the worship of Paccekabuddha also became popular. In the Taxila Scroll Inscription of a Kusana king (year 136 / A, D. 79), exhumed from Dharmarajika stupa along with the relics of the Buddha, the worship of Paccekabuddha is recorded together with the Buddha and the Arhat". The Isibhasiyai is a text in which, as the later Jaina commentaries explain (pointed out also by Walther Schubring), the term 'Isi' is used in the sense of Pratyekabuddha, although in the text the term Pratyekabuddha never figures; instead, we largely find Arahat, and sometimes not even 'Isi' for a saint. For instance, Satiputta (No. 38) is designated as Buddha (Satiputtena Buddhena Arahata buitam). At most of the places in the Isibhasiai, the assertions of the saints. are described as....arahata isina buitam, thus specifically calling them both 'Isi' and Arahata (not Pratyekabuddha). The text also refers to an Arahata and 'Isi (No. 21) who is described as taruna (young) in age and who was the son of a middle

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The Isibhasiyai and Pali Buddhist Texts-A Study class householder (gahapatiputta) suggesting that usually the isis were of advanced age and hailed from the upper class of the society, mostly Brahmanas and Ksatriyas. Four Brahmana parivrajakas (non-sramanic wanderer-ascetic), namely Pingala (No. 32), Isigiri (Rsigiri) (No. 34), Sirigiri (Srigiri) (No. 37) and Divayana (Dvipayana) (No. 40) are mentioned in the text; while three of them are designated as Arahat and Isi, Isigiri (No. 34) is called only Arahata. Buddhist Influence As we earlier have seen, the Isibhasiyai includes the assertions of a number of sages which definitely are either of Buddhist or Brahmanic folds. A number of its verses are parallel to early Pali Buddhist texts, some of them being almost exactly the same, both in general form and content. This feature of the text points to its being very ancient, probably soon after some of the more ancient texts of the Pali Tipitaka. The inclusion of the sages not belonging to the Jaina, leaves no doubt that the 'sages' or seers' in true sense were equally revered and honoured by other religionists also, notwithstanding their philosophical differences or ecclesiastical and religious practices. The Isibhasiyat in this respect is an illustrious text, indeed very important for the cultural study of ancient India, revealing as it does the cultural commonality shared by all the religionists of that period. Saintly personages in ancient India were held in the highest esteem by the society and they commanded the utmost respect. This fact is known from several sources, but mainly from literature. 69 The account of these Isis in the text is called Ajjhayana (Skt. Adhyayana) or 'study' of the philosophical views of the sages. However, neither chronological order nor sect-wise grouping can be noticed in the text. It contains rather an arbitrary selection and equally arbitrary ordering of the Isis. The very first Ajjhayana is about Narada. Narada is a popular "Devarsi" in the Brahmanical mythology; in the Pali text also, the personages bearing the name Narada are equally popular. Pali texts mention as many as 18 persons with this appelation. It is difficult to ascertain the identity of the Nafada of the Isibhasiyai with any found in the Pali texts. There is one Thera Narada in the Samyutta-Nikaya (II, 115) who declares himself as being aware of the nature of Nibbana, but he is not an Arakanta. The ninth out of the twenty-four Buddhas was also called by this name (but not Paccekabuddha). Two sages called 'Narada' are mentioned in the Jatakas. One is described as a "sage', brother of Kaladevala and pupil of Jotipala in the Indriya Jataka (No. 433) and the other is an ascetic, son of sage Kassapa who finds mention in the Cullanarada Jataka (No. 220). Obviously, the Isibhasiai text may have refered to any of these sages having this name, but probably not that of the Brahmanical mythology, as we do not find any hint toward him in the Iribhasiyai.

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C. S. Upasak The second saint of the text is Vajjiputta, who is both Arahat and Isi. He is said to have advocated the law of kamma (karma). It is kamma which determines. the future birth on the basis of the deeds done in the past. Of the kammas, moha (delusion) is the cause of all the sufferings. As the name suggests, he belonged to the Vajji (Vatsi) clan of Vesali (Vaisali), and probably a person of some standing. In the Pali Buddhist texts, two Vajjiputta Theras figure, who probably represent one and the same person (Cf. DPPN Vol. II, p. 810, 811). He is called there an Arahat. In the Dhammapadatthkatha (III, 406ff.) he is called 'Raja'; probably, then, he belonged to the princely family of Vesali. The Isibhasiyai perhaps refers to this very Vaijiputta Thera of the Buddhist text. He may be regarded as the one who was the head of the Vrjjiputras, as Schubring chooses to describe (p. 4). But Vrijiputra school of thinking flourished somewhat later, probably later than our text. 70 The name of another sage, Devila (No. 4) of the text figures in the Pali text as Devala and also as Asita Devala (DPPN vol. I, p. 70). And if we take Devila as Devala, we are reminded of a sage who visited the court of Suddhodana, the father of Gautama Buddha, and who prophesied that the child Siddhartha will become a 'Cakravrtti' if he chose to be the ruler, and, if a recluse, would become a Buddha. He is said to have attained various miraculous powers, iddhis (riddhis). Because of his dark complexion and probably to distinguish him from other sage of the same name, he is known as Asita Devala or Kaladevala (DPPN. Vol. 1, p. 208). Another sage by the same name is known from the Dhammapadatthakatha (I. 32). He lived in the Himalayas and once, while he was staying with another ascetic named Narada under the same roof, the latter was trodded over in the night: (Cf. DPPN. II, p. 1116). A Paccekabuddha with this name is mentioned in the Theragatha Afthakatha (1. 368), At least five persons of this name are found in different Pali texts (Cf. DPPN. Vol. I, p. 1116), and it appears that the Isibhasiyai refers to any of them, very probably to Asita Devala. One other saintly personage referred to in the Isibhasiyai is Ang risa Bharaddaya (Angirasa Bharadvaja) (No. 4) who is mentioned several times in the Pali texts as one of the ancient Vedic seers. (DPPN. Vol. I, p. 20). A Paccekabuddha bearing that name is also mentioned in the Majjhimanikaya (III, 70) for instance. Even the Buddha is called Ang rasa several times in the Pali texts (Cf. DPPN. Vol. 1, p. 20). Another ascetic by this name occurs also in the Jataka (IV. 99) in a list of eleven ascetics who were born in the heaven Brahmaloka. p. 20). The Isibhasiyai probably refers to the Vedic Rsi by this name. (Cf. DPPN. I, An Arahanta Bakkula Thera is referred to in the Pali text who got the initiation at the age of eighty and became emancipated only within eight days after hearing the preachings of the Buddha. Vakkalaciri (No. 6) of the Isibhasiyai is probably different from Bakkula Thera of Pali text, Vakkalaciri probably was a seer of the Brahmanical tradition who used to clad himself with the cloth made of

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The Isibhasiyai and Pali Buddhist Texts-A Study 71 bark (valkala). Mendicants with this dress are common in the Brahmanical tradition who used to clad themselves with the cloth made of bark (valkala). (In the Jaina lore, the personality of the Brahmanical "Rsyasonga" has been fused with "Vakkalaciri"). Mahakasava (No. 9) is obviously the same person who is known in the Pali texts as Mahakassapa, one of the most eminent disciples of the Buddha. He had attained a very high level in saintlihood. He, in point of fact, is the same great patriarch who presided over the first Buddhist Council held at Rajaglha in order to make the collection of the words of the Buddha soon after his Mahaparinibbana. (DPPN. Vol. II, pp. 476-483). The prose and the verses occurring in the Isibhasiyai in his context deal with the theory of kammavada as propounded by the Buddha which supports the authencity of the text. The text's statements ascribed to Mahakasava are true, as they should be upheld by one of the Buddha's main disciples like Mabakassapa. Mankhaliputta of the text (No. 11) is obviously "Makkhali Gosala", one of the six heretical teachers mentioned in the Pali texts, who were contemporary to the Buddha. He is also known to the Jaina texts, particularly the Vyakhyaprajnpti. Gosala had his own followers and his own Sangha In the Buddhist Pali texts he is described as Sanghi and Gani which suggest that he was enjoying a high status among the mendicants of Buddha's time. He is said to have propounded the view that there is no cause either ultimate or remote for the depravity of beings or for their restitude. But his views are confused and difficult to understand : (DPPN. Vol. II, pp. 398-400). So we find here, in the Isibhasiyai, as rightly pointed out in its Commentary, that while the stanzas 1-4 deal with the acquired knowledge, the stanza 5 contradicts the moral insight : (Isibhasiyai, p. 107). During the life time of the Bu 'dha, a sage Uddaka Ramaputta was renowned for ascetic practices, As is recorded, the Buddha also went to him for instructions soon after leaving his home as a wanderer. Although the Buddha abandoned him for finding him not 'perfect', he held him in high regard because of his spiritual attainments. In the Isibhasiyai (No. 23) we find him described both as an Arahat and Isi. He is said to have believed that, by purifying the eight types of defilements (mala), one reaches a stage where he remains for ever. In the Pali texts he is said to have attained a state of "neither consciousness nor non-consciousness (Nevasanna nasaina), the Fourth' jhana' where factors like sukhu (happiness) and ekaggata (ekagrata, concentration) exist. The 26th Isi of the Isibhasiai is devoted to Mayanga who may be identified with Matangafof the Pali texts. However, there occur four persons bearing this name. He may be the one who is said to be a Paccekabuddha : ( DPPN. Vol. II, p. 599). The allegory of krsi or tilling of the land as found in the Isibhasiyai may be compared with the description found in the "Kasibhara-dvaja-sutta" of the

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72 C.S. Upasak Suttanipata Cf. Gatha 77, Khuddakanikaya Vol, I, Nal. Ed., p. 281) and also in the Samyutta-nikaya with a little variation. Pinga is another Brahmana parivrajaka (No. 32) whose utterances are recorded in the text. His statements may be compared with the sayings of the above 'Isi Mayanga'. Both of these Isis compare the life of an ascetic with a farmer who tills the land by the bulls. sows the seeds in the field; so also the ascetics till the land of atma; the tapa or penance is the seed, samyama or moral restraint is like the two nangalas or furrows and ahimsa is the rains of the mendicants. This is the divine agriculture" or Dharmagarbha-krsi. Here, again, the allegory is the same as we find in the Suttanipata and in the Samyutta-nikaya of the Pali Tipitaka as mentioned in the foregoing, These similar accounts suggest that the ascetics or religious wonderers had to encounter with the people for substantiating their 'unproductive' way of life. The Buddha also had to justify his monastic life by comparing it with the life of a farmer while discussing with Kasi Bhardvaja, a big landlord of his time. Isi Ping of the Isibhasiyai text is said to be a Brahmana Parivrajaka. The Anguttaranikaya mentions one Brahmana named Pingiyani of Vesali who is said to be the follower of the Buddha. (DPPN. Vol. II, p. 199ff.) Again, in the Samyuttanikaya (I. 35, 60), another Pingiya is described as a Bhikkhu who attained Arahatship. It is difficult to descern Pinga of the I sibhasiyai from any of the Pali texts. The Jaina text probably refers to an earlier Pinga from whom a line Pingayani emanated. But the allegorical illustrations are interestingly similar which point to the archaic nature and hence antiquity of the Isibhasiyai. The utterances of the two sages, namely Satiputta and Sanjaya are placed in the text one after another (Nos. 38 & 39). Satiputta has been identified with Sariputta of the Pali canon. He is one of the two "Chief Disciples" (Aggasavalas) of Gotama Buddha, the other is Moggallana The Buddha has praised Sariputta as 'foremost among those who possessed wisdom' (Etaggam mahapannanam): He is looked upon as a sage next to the Buddha, as wise in understanding the Dhamma as the Buddha himself. Significantly, in the Isibhisiyai, he is the only saint who is designated as 'Buddha' and 'Arahat' while other sages hold the title of 'Isi' and *Arahat' or 'Isi' or 'Arahat' only. Probably because of his first grade spiritual achievements he was held in high esteem and reverence by all other religionists of the period. He was probably popular among other sects and equally among the Jaina saints who also paid him full regard on account of his spiritual attainments. The compiler of the Isibhasiyai probably was aware of the esteemed personality of Sariputta and so calls him 'Buddha' (not isi), and thus, the text in the original linguistic form may be a composition of not later than the 3rd or 2nd cent. B. C, if not still earlier. The other saint Sanjaya, a contemporary of Sariputta (and also of the Buddha and Mahavira) is included in the list of six 'heretical teachers'

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The Isibhasiyai and Pali Buddhist Texts-A Study 73 in the Pali texts. (DPPN. Vol. II, p. 999ff.) He is called there Saojaya Velatthiputta. Sariputta and Moggallana, the two Chief Disciples' of the Bud dha were his earlier disciples before they joined the Order of the Buddha. Saojaya had formed his own Sangha and probably had gathered a good number of followers. It is recorded in the Pali texts that he had died soon after Sariputta joined the Sangha of the Buddha at Rajagsha. Saojaya of Isibhasiyai appears to be the same saint who is known to the Pali texts. In the Commentary (Sangrahani) of Isibhasiyai, both Sariputta and Sanjaya are described as non-Jain saints in the tirtha (life time) of Mahavira. This indicates the authenticity of the text and also proves that both were contemporary to the Buddha and Mahavira, as also evidenced from other sources. The teachings of the above-noted saints succinctly recorded in the Isibhasiyai and traceable in the early Pali Buddhist texts, are once more points in evidence as regards the venerable antiquity of the text. The author of the text is well aware of the great saints of ancient India and so he records their names and their teachings on the whole fairly accurately. Thus, this text is one more valuable source for the evaluation of the religious ambience of the times that were contemporary, preceding, and immediately succeeding Buddha and Vardhamana Mahavira. Note and References 1, Ed. Walther Schubring, L. D. Series 45, Ahmedabad 1974. 2. Cf. Rhys Davids, Pali-English Dictionary, p. 385; R. C. Childers, A Dictionary of Pali Language, p. 309; Abhidhanarajendra, Vol. V, p. 1325; Tattvarthadhigama of Umasvati, Pt. II (Surat, 1980), p. 309; Sarvarthasiddhi Ch. X-9. Also cf. for Rsi in Amarakosa, 2.7.42. Cf. Mahavarsatika XII, p. 277 (Nal. Ed.). Devaputras Khusanasatarogadaksinaye sarvabudhana puyae pracagabudhasa puyaeEpigraphia Indica-I, XIV, p. 295, C.I.I., Vol. II, Pt. 1, No. XXVII, p. 77. 4. DPPN, Vol, II, p. 52ff. 10

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ASITA-DEVALA IN ISIBHASIYAI Lollanji Gopal The Isibhasiyai (Rsibhasitani) is one of the most ancient Jaina agamic works. The Thananga (Sthananga)mentions it as the third chapter of the Panhavagaranaim (Praf navyakarana), the tenth anga. But the text of the Panhavagaranaim, being a postGupta replacement of the original, does not contain this chapter. The Samavayangas also knows the Isibhasiyai and describes it as containing forty-four ajjhayana (adhyayana). This tallies with the form of the Isibhasiyai which has fortyfive sections. 4 The text evidently was of considerable significance to the Jainas, because the scholiast, who wrote the Avassayani sjutti (Avas yaka-niryukti) (erroneously taken as the celebrity, Bhadrabahu), expresses his resolve to write a nijjutti on it also. 5 The Suyagada (Sutrakrtanga) names certain earlier "Mahapurusa Arhats" who evidently belonged to the Vedic tradition and achieved the position of Arhats by resorting to ways and practices which generally are not approved by Jainism. The term iha used here refers to Jaina canonical literature. But the author of the commentary explains it to signify Rsibhasita and other texts (Rsibhasitadau). The text commanded respect in Jaina literature. It was accepted as a kaliya text which, though not included in the angas, was approved for the study hours in the daily time-table.? On the basis of 'numerous indisputably genuine early reminiscences in language and style' Schubring places it in the category of the most ancient Jaina agamas such as the Ayura (Acara, particularly its first part, the Bambhaceraim), the Suyagada (Sutrakrta), the Uttarajjhaya (Uttaradhyayana and the Dasaveyaliya (Daf avaikalika). The Isibhasiyai doubtless has parallels in language and expression with these four texts. In the number of stanzas, the predominance of Slokas and the extant of prose the Isibha siyai is closest to the Dasaveyaliya; in the diversity of the metres it is like the Dasaveyaliya, Uttarajjhaya and Suyagada. Like the Bambhaceraim, our text is characterized by an intermingling of prose with verse, in which 'whole stanzas, half stanzas and single padas alternate with unmetrical executions'. The author of the text, as ascertained by Schubring, was close to Jina Parava from the doctrinal standpoint. This is indicated by the greater importance given to Parsva in devoting a rather long passage for expounding his dictum.10 The text, moreover, does not separate the fourth and fifth vows separately as was the case with the Caturyama-dharma preached by Parsva before Vardhamana Mahavira. The Isibhasiyai was evidently still under the influence of Parsva. It fuses the fourth and fifth vows into one.

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Asita-Devala in Isibhasiyai The text breathes an atmosphere of liberal attitude which may have characterised the early days in the history of Jainism. It pays respect to many thinkers and religious leaders standing outside the Jaina fold by collecting their sayings to form a canonical work. Some of these belonged to the Vedic or Brahmanical tradition. We also find Mamkhaliputta111 (Maskariputra Gosala) and the Buddhists Mahakasaval (Mahakasyapa) and Saiputta (Sariputra)-buddha.18 There are, in the text, certain views which could not have been tolerated in later days of Jainism, when orthodoxy had settled down and anything inconsistant with the set doctrines, dogmas and practices could not expect an honourable reference. Section 20 introduces an anonymous utkata-vadin in place of a ri and mentions, with a fair show of approval, his materialism. We have an 'unjinistic' recognition of farming as divva kisi14 and a reference to cosmogonic theories, including one about the origin of the world from water.15 Likewise, orthodox Jainism of later times could not have accepted. the equation of Pariva, Mahavira, and latter's adversary Gosala Maskariputra, alike as pratyekabuddhas, which we find in our text. These 'strange things' in the text explain, according to Schubring, why it fell into 'nearly complete oblivion' and created uncertainty about it in later writings. This is exemplified by the confusion about it in Haribhadra's commentary on the Avassayanijjutti. In it the Isibhasiyai is identified at one place with the canonical Painna (Prakiryaka) named Devindatthaya (Devendra-stava), and in another18 with the Uttarajjhaya. We already have referred to the later confusion about the number of sections in the text. 75 A pointer to the date of the text is the reference to Gosala Maskariputra. The Viyahapannatti (Vyakkya-prajnapti) (c. 2nd-3rd cent. A. D.) represents him as a renegade disciple of Mahavira for that passage, but in our text he does not suffer from any such humiliation. On the contrary he enjoys an honoured position as a praty ekabuddha. This transformation in his status in Jaina perception must have taken a long period. Thus, the Isibhasiyai is to be placed a few. centuries before the selfsame (and other passages are similar in vein and style) in the Viyahapannatti. The emphasis on ethical thought is the main characteristic of the text. It brings out the common points in the ethical ideas of the early religions of different traditions. The metaphysical and doctrinal details and differences, which dominate later sectarian and scholastic texts, did not receive any importance from the author of this text. This also is a significant pointer to the early date of the text. Our text purports to collect the views of ris. Generally the word rsi is used It is supposed to be synonymous with muni. But, in our text it is employed in the special sense of a pratyekabuddha. A pratyekabuddha is a person, who, having realised the highest knowledge, acquired the status of the buddha for himself but, unlike the buddha, did not found a school or community. That the

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76 Lallanji Gopal pratyekabuddhas of our text had no intention to teach, though they had their own characteristic views, is clear from the fact that the word buitam (dictum) and not pannattam (teaching) is used for them.20 Under the name of r si or pratyekabuddha the text records the views of forty-five thinkers, though in one case the actual name of the rsi is not mentioned. The text does not give enough details to identify the rsis or to locate them in time and place in all the cases. However, some of them can be easily identified with personalities mentioned in early texts of the Brahmanical tradition, for example, Jannavakka (=Yajaavalkya), Bahuya (=Bahuka or Nala), Soriyayana (=Sauryayani), Addalaka (= Uddalaka) and Aruna Mahasalaputta (= Aruni). The Brahmana association is clear in the cases of Pinga, Isigiri, (Rsigiri) and Sirigiri (Srigiri) who are called mahana-parivvayaga (brahmana-parivrajaka).21 Other names in this category are Asiya Davila ( = Asita Devala), Angarisi Bharaddaya (Angiras Bharadvaja), deva Naraya (=devarsi Narada),22 Divayana (= Dvaipayana) and Matanga. Vau (- Vayu), Soma, Jama (=Yama) and Varuna are the four Lokapalas (Regents of the Quarters) in the Brahmanical pantheon from very early times. Some names, for which we cannot adopt a very definite view (but some of them can still be identified), are Madhurayana (=Mathurayana), Tarayana (= Taragana, more probably sage Narayana), Ariyayana, Varisava-Kanha (=Varisakanha or Varsaganya, the ancient Sa mkhya teacher). About Harigiri, Kumbhaputta. Pupphasalaputta, Ramaputta (correctly Ramagutta), Gahavaiputta (= Gathapatiputra) Taruna, Ketaliputta23 and Vidu (=? Vidura) we are less certain. Besides Vaddhamana (- Vardhamana Mahavira) and Pasa (Parava), we have Mamkhaliputta (= Gosala Maskariputra), Saiputta (=Sariputra) Buddha and mahai Mahakasava (=Mahakasyapa). Vajjiyaputta possibly also had a Buddhist association and belonged to the Vajji republic.24 Vagalaciri (=Vakkalaciri), Jaina Rsyasonga, enjoyed a place of high respect in the eyes of the author of the text being referred to as viyatta bhagavam and uggatava. The other names in the text are Metajja (Maitreya), Bhayali, Samjai ( = ? Saojaya), 25 Dagabhala, 28 Varattaya Addaga, Indanaga (Indranaga) and Vesamana (Vaisravana). - Some of these names occur in some other Jaina texts as well. The Suyagada27. (c. 2nd cent. B. C.) mentions Asita, Devala, Dvaipayana, Parasara, Nami-videhi Ramagupta, Bahuka and Narayana as mahapurisa who achieved the highest knowledge, even though they followed ways not approved by Jainism. Confirmation of the names from other Jaina writings and non-Jaina texts makes a strong case for the historicity of most of the names mentioned in the Isibhasiya i. In the case of some others, we can postulate a quasi-historical existence, as they were handed down by a long and persistent tradition. (The four Lokapalas and Vaisravana are of course Vedic divinities).

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Asita-Devala in Isibhasiyai 77 In section 3 the name of the rsi in the introductory prose passage is 'Asiya Davila'. The concluding prose sentence mentions him simply as Davila. Schubring28 feels no difficulty in taking Asita Devala to be the original of Asiya Davila. There cannot be any objection to equating Asiya with Asita. But Devala, as the original of Davila, is not so easy to explain, However, considering the major changes occurring in the name of other sages in the text and the form Davila (as intermediary between Devala and Davila), the restoration is to be accepted. Here I intend to discuss the identity of "Asita Devala" with particular reference to his characteristic ideas as stated in the Isibhasiyai. At the very outset it is to be pointed out that, though Asita Devala is mentioned as the name of a single person, the Suyagada29 makes Asita and Devala two different persons. The commentator Sila-suri(c. 3rd quarter of the 9th cent. A.D.) falls in line with the Suyagada." Pa There is some other Jaina evidence in support of Asita alone being the name of an individual. The Isimandala instead mentions the name as Devilasuta.30 There is no doubt that the Isimandala has Asita Devala of the Isibhasiyai in mind, because the introductory phrases in the two cases are closely parallel. 81 In Brahmanical tradition Asita Devala sometimes appears as one single name. But Devala alone is generally used as the name for an ancient sage respected as an authority alike in the Ayurveda and the Sankhya, besides being a Smoti writer. Hence, we would not involve ourselves in the discussion whether there were more than one Devala, or the first Devala made contributions to many areas of knowledge. The varied contributions of Devala are reflected in the quotations from the Devaladharma-sutra surviving in medieval commentaries and digests. The main burden of the teachings of Asita Devala in the Isibhasiyai is the cessation of all moral impurities or sins (savvalevovarata). The introductory prose passage begins by saying that those who are contaminated by moral impurities (levovalitta) revolve for a long time in this ocean of world. It seems that after the expression samsarasagaram the expression anupariyattanti is missings. Likewise, in the following sentence the word levovarata also seems to have been dropped.32 The second sentence says, by way of contrast, that the person whose moral impurities have ceased, having crossed the world, reaches a permanent abode and remains there. A number of adjectives describe the happy state of such a person. The text adds that, 'having resolved to become a man free from all moral impurities, Asita Davila, the arhat-rsi, (thus) said'. The eleven verses which follow are supposed to record the teachings of Davila. Thus it begins : He, who does violence (vihimsate) to the life of a small or big being, has his soul over-dominated by attachment and malignity (ragadosabhibhutappa) and he is contaminated by sinful acts (lippate pavakammuna)(Verse 1).

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78 Lallanji Gopal He, who takes any belongings (pariggaham ginhate), whether little or considerable, is contaminated by sinful acts on account of the guilt of stupefication caused by greed (gehimucchaya dosenam)91 (Verse 2). He, who expresses anger (koham), on his own or for another person, is contaminated by sinful acts on account of the chains caused by it (Verse 3). After this we have a note saying: 'In this manner up to micchadamsanasalla. 34a This term appears as the last in the list of eighteen papas recognised in the Jaina tradition 34 b and signifies a false philosophy of life. Verse 4 enumerates as moral impurities (leva) killing a living thing (panativate), saying untruth (aliyavayanim), stealing or taking what has not been given away (adattam), intercourse (mehunagamanam) and amassing property (pariggaham). Verse 5 mentions anger (kohe), conceit (muno), deceit (maya), and greed (lobho) as moral impurities which are of various forms or types (bahuviho, bahuvidhavidhie and bahuvidha). Hence, having considered them to be the cause for augmenting sinful acts, one should be a noble seeker of the best goal and should become a wandering ascetic for vigorous efforts 35 (Verse 6). As milk is destroyed after being associated with poison, attachment and malignity are the destroyer of continence (bambhacera) (Verse 7).35a As the best of milk by stupefication is turned into curd, so the sinful acts increase on account of the guilt of greed (Verse 8).*6 The jungle trees in a forest, when burnt by the wild fire, grow again, but, in the case of people exhumed by the fire of anger, it is very difficult to be free from unhappiness (Verse 9).37 Even the fiercely burning fire can be extinguished by water, but the fire of delusion cannot be extinguished by all the water in the sea (Verse 10). 98 He, who has realised the nature of the shackles of birth and death, has broken the (cycle of birth and death and is free from the dust (of action), achieves final beatitude (Verse 11).89 At the end we have a summarised sentence40, the full form of which appears earlier at the end of the first section. The fuller sentence is to be translated thus : 'I say, "Thus becoming enlightened, indifferent (to worldly attachment), freed from sins, restrained, taking all objects to be the same, and a renouncer41, he does not come again for the activities of this (world)."' We have to discuss the extent to which these passages represent Asita Devala's own words and ideas. According to Schubring the whole text was composed by one single author; the parallelism in the structure of the individual chapters proves this 'no less than the throughout uniform style and the numerous self-quotations'42 He admires the text as being original and attractive. 43 The charm of novelty' of the text reveals itself when contrasted with the 'uniform creation of contemporary parallel texts which are only more or less cleverly and transparently composed compilations'. Our author has adorned the passages borrowed from the words of the rsis by covering them with the plumage of its own'. This has camouflaged the

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Asita-Devala in I sibhasiyai 79 original words of these ssis to such an extent that their disciples 'would indeed have stood perplexed before these splinters from the thought-workshop of the master'. For determining the original views and expressions of any rsi in this text, we have to concentrate on the motto and the exposition parts of the concerned section, The sections do not show a uniform style in regard to these two. They are in any of three forms, prose, verses, or both mixed together. The variation is more noticeable in the case of motto. 44 The variations, as against a stereotyped uniformity, may be construed to show that the form and expressions in the different sections result from the peculiarities in the original expression of the teachings of the different rsis. The nature of the text compelled the author to make 'greater borrowings' from the original. Schubring has suggested that in the motto and exposition portions, stanzas, in a metre other than the sloka, would generally appear to have been borrowed by the author from some other source. Likewise, some prose passages are parallel to passages in other texts and were more or less conscious reminiscence.'45 These two criteria of the metre of the stanzas and the expressions in the prose passages do not help us much in the case of the section on Devala and we will have to analyse the content of the section for internal indications. In the section we notice a visible attempt to cast Devala's ideas into the mould of Jainism. Schubring46 points out that verse III. I and III. 2 of the text deal respectively with the guilt effected by pranatipata and parigrahi, i.e. the violation of the first and fifth mahauratas (vows) in Jainism. Tne second of the four manuscripts of the text, which Alsdorf photographed in Jain Bhandar in 1957, inserts three verses between lines a and b of verse 2.47 They refer to the guilt effected by the violation of the second (speaks the untruth-musam bhasae), third (takes what is not given-adinnim genhai) and fourth (enjoys intercourse-mehunan sevai) vows. According to Schubring 8, these verses 'do not make the expression of an old text.' He admits that the insertion of these stanzas, relating to the second, third and fourth vows, is logical in itself. But, considering the approach of the author in a parallel situation in an earlier section of the text (I. 19ff ), where he mentions only the first, third and fourth vows, we can say that it was not imperative on his part to include these five lines to cover the second, third and fourth vows, The Sanskrit Tika also does not take cognisance of these five lines. It seems that somebody, with a view to fitting the stanzas into the Jaina formulation of mahavratas, added these lines. An analysis of the subsequent portions of the text makes it clear that the author did not have the model of the mahavratas in his mind. In verse 3 he refers to the expression of anger (koham) as a factor causing contamination with sinful acts, on the same footing as the killing of beings and the taking of belongings. Verse 3 is followed by the expression Evam java micchadamsanasalle, The author,

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80 Lallanji Gopal thus, intends to cover factors, the first three being mentioned in the first three verses, which go up to micchadamsanasalle. The Jaina tradition mentions eighteen papa-karmas.49 Of these the first is pranatipata (verse 1 of our text), the second, third and fourth are respectively mosavada, adattadana and maithuna (five lines in the manuscript mentioned above), the fifth is parigraha (verse 2 of our text), the sixth is krodha (verse 3 of our text) and the eighteenth is mithya-darsanaf alya.50 Thus, according to the author of the text, Devala also spoke about the eighteen papakarmas, beginning from pranatipata and ending with mithyadarsanas alya. The intention of the author becomes quite clear when in verses 4-5 he enumerates the guilt-contaminations as panativato, aliyavayanan, adattan, mehunagamanan, pariggaham, koho, mano, maya and lobho, which occur in the same order as the first nine papa-karmas in the Jaina tradition. Clearly, he was straining hard to present Devala's verses on lepas within the pattern of Jaina enumeration of papakarmas. Schubring points out quite a few mistakes and contradictions in the text, 51 some of which were due to the defective tradition on which the author drew, while he was doubtlessly responsible for some others. It is, however, not possible to fix the responsibility on the author or tradition in each case. But, it is to be noted that the author was not satisfied to work as a mere cataloguer or compiler of the views of others. He had a definite plan or purpose and he asserted his rights as an author to realize it. As pointed out earlier, he wanted to emphasise the ethical parts in the teachings of the thinkers. The omission of other aspects of their teachings was bound to project a partial or lopsided picture of their total teachings. In his effort to project the ethical problems of the ideas of his predecessors, with the view to bringing home the homogenity and universality of the ethical core of different religions, our author could have inadvertently, and in some cases deliberately, ironed out the divergent details. This possibly happened in the case of Devala's teachings also. The attempt on the part of the author to present the teachings of Devala to suit his convenience is to be seen in the structure of the section. Like all other sections in the text it has three distinct parts: the motto, the exposition separated from it by the name of the rsi, and the conclusion. No amount of reasoning will convince anyone to believe that all the forty-four rsis formulated their views in the stereotyped form in which they occur in our text. This holds good for the section on Devala also. The absurdity is apparent in the case of the concluding sentence. Though it purports to be an utterance of a particular rsi, it has a set formula of words, so much so that the author dispenses with the formality of reproducing it in full in all the sections and instead gives the opening and concluding expression. Clearly the sentence recording the concluding resolve of the different rsis could not have been identical, even if we admit the closest similarities in their views. Thus, in the present section also we see the working of the hands of the author who wanted to present Devala's teachings according to his scheme and structure.

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Asita-Devala in Isibhasiyai 81 The very first line of the introductory prose passage shows that the central point in Devala's teachings is leva (lepa), contamination of sin. Verses 4 and 5 confirm it. The first three verses explain leda by employing the descriptive expression lippata pavakammuna as the refrain. Later on, verses 6 and 8 also speak of the pavakamma getting augmented. The original work of Devala is not available. On the basis of quotations in later commentaries and digests we have been able to reconstruct some parts of the erstwhile Devala-dharmasutra.52 The text, it is revealed, possessed one full chapter concerning papadosas. Prayatcitta, doubtless, had formed an important part of the dharmasastra literature. But only a few Smstis refer, and that too very briefly, to the papas. The account of papadosas in the Devaladharmasatra is without any parallel in any other Brahmanical text. It classifies papadosas broadly into three on the basis of their origin from mind, speech, or body. These three are further divided respectively into twelve, six and four sub-types. Each of these is first defined and explained in prose passages in the form of sutras. They are followed by verses explaining or illustrating in a more popular style the nature of the different papadosas. Thus, the chapter on papadosas would appear to be one of the more significant portions of the Devaladharmasutra. It was quite proper, then, on the part of the author of the Isibhasiyai to include an account of the contamination caused by sin on the basis of the treatment of the subject by Devala. We have seen above that in the first three verses of our text there was a deliberate attempt to accommodate Devala's views in the Jaina pattern. But, in this process, the original kernel of Devala's writings peeps out. Thus, in the first two verses, though the violations of the vows of ahimsa and aparigraha are treated, it is clear that the original emphasis was on ragadosa (attachment and malignity) and gehi (greed) as factors causing contamination of sinful acts. The author could not pursue this exercise of his for long, probably because there was not enough material in Devala's verses amenable to the Jaina scheme. He included a verse on koho (anger) and finally gave up the exercise by remarking that in this way it goes up to micchadamsanasalla. This incongruity becomes still more clear in the subsequent verses. Verse 8 again refers to the increase in sinful acts on account of the guilt of gehi (greed). Gehi (Skt. grddhi) does not appear in the Jaina list of eighteen papas. It does not occur in the Dedaladharmasutra either. But, we find that in the extant quotations from Devala, the verses describing lobha contain three which bring out the significance of trsna or trsa. We cannot rule out the possibility that some of the lost verses contained a similar reference to grddhi. Further onward, in verse 10, the papa, which has been underlined, is followed by moha. Moha also does not figure in the Jaina list of the 18 papasthanakas. But it has been included by Devala in the list of twelve papadosas which arise out of the mind. 11

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82 Lallanji Gopal Verses 6 and 11, though touched by the author of the Isibhasiyai, retain words with a specific usage characteristic of the Brahmanical tradition to which Devala belonged. The second line of the verse 6 reads : uttamatthavaraggahi viriyattae pariovae. In the expression uttamatpha, atfha has been used in the sense of one of the pursuits of life (purusarthas). In the Jaina texts the usual term in such a context would be esana. The expression uttamattha here stands for moksa which is described as the highest or ultimate pursuit of life. The verb parivvae is to be derived from the Sanskrit verb parivraj53 and is to be connected with the words parivrajya, parivraj, pariorafa and parivrajaka. They refer to a wandering mendicant, recluse, or ascetic who has renounced the world. In the religious atmosphere prevailing at the time of the appearance of the Buddha, the order of the parivrajakas was fairly prevalent. In the wake of the popularity of the Sramanic systems, the Brahmanical tradition made an effort to contain and control it by recognising it as the fourth stage of life (asrama). The fourth asrama in later times was generally termed sannyasa, but in earlier times the appelation pariurajaka seems to have been more in vogue. In one surviving excerpt from the Devaladharmasutra54, the duties and rules relating to a parivra jaka were prescribed. Thus, it can be seen that verse 6 of our text advises that pursuing the ultimate purusartha (moksa) one should become a parivrajaka (enter the fourth asrama) and exert himself,66 Verse 11 says that he who has understood the nature of the chains of birth and death, breaks the cycle of birth and death and is taintless, attains siddhi. The word siddhi in a general sense often means fulfilment or success But it has a restricted and specialised meaning as well. In the Yoga system siddhi (or aitvarya. guna) refers to superhuman powers or faculties, which are supposed to be eight in number. The Devaladharmasutra evidently contained a detailed account of the Yoga and Sankhya systems, 56 Here siddhi seems to have been used in the technical sense common to the Yoga system and the Devaladharmasulra. Verse 7 reveals the original words of Devala which seem to have escaped the changing hands of the author of the Isibhasiyai. It describes raga (attachment) and dosa (dvesa, malignity) as the destroyer of bambhacera (brahmacarya). The use of the term bambhacera is significant. It stands for the first stage or order in the life of an individual (asrama), the life of celibacy passed by a Brahmana boy in .studying the Vedas, or celibacy, chastity, etc. The context, however, does not have any reference to the first stage of life alone. Likewise, the passage will not yield a happy meaning if brahmacarya is restricted to celibacy inasmuch as there is no direct and intimate connection between dvesa and carya on the one hand and celibacy on the other. Among the many meanings of Brahman are 'Supreme Being', 'religious austerities', and 'intellect. The carya of Brahman will, therefore, signify religious study or self-restraint. This use of the term brahmacarya in this verse appears to have survived from the original verse of Devala.57

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Asita-Devala in Isibhasiyai 83 Against the background of these indications of the original Brahmanical core of Devala surviving the Jaina revision, we may refer to certain features of style and structure, which, though not conclusive, are compatible with the known features of Devala's writings in the available excerpts. First is the introductory prose passage. It is admitted that this portion of the text was intended to introduce the views of a rsi and hence would appear to have been formulated mostly by the author of the text. As against the other sections in the text associated with other rsis, whose original writings are not available, the section under study is to be compared with the views of Devala as recorded in a dharmasutra named after him. This dharmasutra was partly in prose sitras and partly in verses. The surviving prose passages of the Devaladharmasutra show a peculiar style. We often find long sentences, wherein the details are in the form of adjectives qualifying the main noun. 58 This is also a feature of the introductory prose passage in the section associated with Devala. In the partly damaged second sentence we have several words qualifying samsarasagaram and thanam. The style comes out beautifully in the third sentence which has a long string of adjectives describing the characteristic of a savvalavovarae person. We cannot argue, in the absence of the full text of the Devaladharmasitra, that these expressions or sentences occurred in the original, but, we can suggest that the author of our text possibly tried to present the introduction, which purports to record the motive or resolve of Devala, in the peculiar style he noticed as characterising the prose passages in Devala's original work. Another prominent feature of the style of the Devaladharmasutra is that it first enumerates all the important points or subdivisions in a summarised form and in subsequent verses, elaborates, explains, and illustrates them. Although the full text of the Devaladharmasutra is unavailable, in all the cases where we are able to reconstruct a chapter, this style is evident. In our text the section on Devala also seems to possess this characteristic. This point is all the more significant because our author was not under any obligation to reproduce all the passages from Devala's original. He was presenting the views of Devala, within the framework of his text and the task taken up by him. Verses 1-3 followed by the remark evam java micchadamsanasalle show that the author cut short the portions dealing with the enumeration of the factors causing pavas. Verses 4-5 retain the style of enumeration in a pronounced manner. The subsequent verses (6-11) are evidently in the nature of further explanation and elaboration of the points or factors listed in the earlier verses. To illustrate our point, we may refer to verses 8 and 9 which bring home the force of gehi and koha mentioned as factors causing para in verses 2 and 3. A comparison of the phrasing of verses 2 and 8 will show the intrinsic connection between the two. 59 This similarity in the style suggests that our author had before him the original Devaladharmasitra from which he drew. No doubt it may be argued that this characteristic is shared by early Indian thought as projected in some

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Lallanji Gopal of the earlier works belonging to different branches of learning. However, it must be remembered that it was not an invariate feature of Indian thought and texts, and, when compared with texts of a similar nature, the Devaladharmasutra has it in a very pronounced manner. 84 A few other features of the passages attributed to Devala in our text may also be noted. We are conscious that they are found associated with many other carly texts and are not so characteristic of the passages surviving in the name of Devala to drive home the connection between the two only on the basis of these features, The first is the metre floka employed in our text. Though the metre has been used in the Devaladharmasutra also, it is the most convenient and popular metre for this type of writings and occurs in Sanskrit, Pali and Prakrit texts alike. The second pronounced feature noticeable in our text is the repetition of the same phrases in the fourth part of the verse as refrain. In verses 1 to 3 we find the words lippate pavakammuna being repeated thus. In verses 4 and 5 levo occurs seven times evidently for emphasising its importance. This feature can also be seen in many other texts with a religious, philosophical, diadectical, or ethical theme which resort to a similar style for creating greater effect. Another significant feature of the style in our text is the use of homely simile and illustration for clarifying the point. In verses 7 to 10 the illustrations are derived from the phenomena of milk being destroyed as a result of contamination with poison, milk turning into curd, forest trees being burnt by jungle fire and fire being controlled with the help of water. This feature is characteristic of many early Indian texts, particularly those which have to explain a difficult philosophical idea in an easy manner or which seek to create greater impact in emphasising the importance of a religious or ethical precept. Notes and References 1. Isibhasiyaim. A Jaina Text of Early Period. Ed. Walther Schubring. L. D. Series 45, Ahmedabad, 1974. It was originally published in Den Nachrichten der Wissenschaften zu Gottingen, 1942, pp. 489-576. The Sanskrit commentary was published in the same Akademie, 1951, pp. 21-52. The second edition of the text published from Hamburg in 1969 contains its German translation as well. 2. Sthana, 10, sutra 755. Ion + 3. 4. Samavaja 44. According to Schubring, op. cit., p. 2, the difference in the number of sections is to be explained by the fact that section no. 20 of the text does not correspond to the pattern of other sections, each of which is associated with the utterence of a rsi. There is no such explanation of the Vihimaggapana (SS 1363-A. D. 1441) of Jinaprabha mentioning fifty as the number of sections in it.

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Asita-Devala in Isibhasiyai 85 5. Avassaya-nijjutti, II. 6. 6. Ibid., III. 4.1-4 Ete puvdim mahapurisa ahita iha sammata. 7. Nandi (Agamodaya Samiti) 202 b; Pakkhiya (Devchand Lalbhai Pustako ddhara), 4, 66a. 8. Op. cit., p. 2. 9. Ibid., p. 7. 10. Section 31. Pages 66-69. 11. Section 11. 12. Section 9. 13. Section 38. 14. Sections 26 and 32. 15. Section 37-Savvaminam pura udagamasi tti, 16. Op. cit., p. 9. 17. On Avassaya.nijjutti, II. 6. 18. Ibid., VIII, 5. 19. Ibid., 15. 20. Schubring, op. cit., p. 2. 21. Ambada is also called parivvayaga. His interlocutor is Jagamdharayana (-Yaugamdharayana). 22. Schubring, op. cit., pp. 4-5 prefers to identify him with Prince Naraya of Baravai. 23. Schubring, op. cit., p. 4 suggests it to be a perplexity varient of Tetali putta in section 10. Schubring (ibid.) describes him as the head of the school of the Vatsi-- putras, i. e. Vatsiputra. Schubring, op. cit., p. 7 equates him with a king whose name is Sanskritized as Samyata. 26. Schubring (ibid) identifies him with Gaddabhali, the teacher of Samjaya= Samyata. 27. 1. 3. 4.1-4. 28. Op. cit., p. 5. 29. I. 3.4.3--3TF aras Caro Efeit 1 NarAsare dagaM bhoccA bIyANi hariyANi y|| 29a. api ca Asilo nAma maharSistathA devilo dvaipAyanazca tathA parAzarAkhya ityevamAdayaH zItodaka bIja haritAdiparibhogAdeva siddhA iti zrUyate / 30. Here it is said that King Devilasuta nearly married his own daughter. We do not have any confirmation of this fact about Asita, Devala, or Asita Devala from any other source and are not in a position to offer any explanation of it. 31. The Isibhasiyai has bhaviyavvam khalu bho savvalevavvatenam, whereas the Isimandala reads bhaviyavvam bho khalu sauva-kama-viraena'eyam ajjhayanam bhasittu Devilasuya rayarisi siva suhan patto.

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86 32. 33. 34. Here and in verse 8 gehl is to be rendered as grddhi, from the root grdh to covet, desire, strive after greedily. 34a. Salla (Salya) meaning a spear, dart or arrow also stands for an extraneous substance lodged in the body and giving it very great pain. Figuratively it signifies any cause of poignant or heart-sending grief. The word also means sin or crime. 34b. A MM Sethiya, Jaina Siddhanta bola sangraha, Vol. 3, p. 182. 35. tamhA te taM vikicittA pAvakammavaDhaNaM / uttamaduvaraggAhI vIriyattAe parivvae / 36. 35a. khIre dUsi jayA pappa viNAsamuvagacchati / evaM rAgo va doso va bambhaceraviNAsaNA || jatrA khIraM padhANaM tu mucchaNA jAyate dadhi / evaM gehippadoseNaM pAvakammaM pavatI // 37. raNNe davaggiNA daDDhA rohaMte vaNapAdavA 38. Schubring, op. cit., p. 103. Verse 2 has lippae in place of lippate. 39. Lallanji Gopal 42. 43. 44. 45. 46. kogiNA tu dANaM dukkhA dukkhANa nivutI // The Sanskrit Tika cannot make out any sense in the second line of the verse and remarks munestu krodhAgninA dagdhAnAM duHkhAnAM nivartanaM pratyAgamo na bhavati / kastu nAma duHkhAnAM pratyAgamamicchedityaspaSTam / The commentator fails to notice that in the earlier two verses also the comparisons are not completely parallel in the use of the expressions, even though the main points are clear. sakkA vaNhI NivAretu vAriNA jalito vahiM / savvodahijaNA vi mohaggI duSNivArao | The Sanskrit Tika does not take any notice of verses 10 and 11. jassa ete parinnAtA jAtI- maraNabaMdhaNA / se chinnajAtimaraNe siddhiM gacchati NIrae || 40. evaM se buddha No puNaravi iccatthaM havvamAgacchati tti bemi / 41. Tai may be rendered as either tyag or trayi. In the second case it will mean protector. Schubring, op. cit., p. 9. Ibid., pp. 8-9. Schubring, op. cit., p. 3. Ibid., p. 9. Op. cit., p. 126.

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Asita-Devala in Isibhasiyai - 87 47. Ibid., pp. 126-127-- jo musaM bhAsae kiMci appaM vA jai vA bahu / appaNa' aThThA parassa vA lippae pAva-kammaNA // affair 3 ***** **** | mehuNaM sevai jo u tericchaM divvaM mANusaM / 511-012, sfataza atat fesoare 979-FATT 11 48. Ibid., p. 127. He refers to the metrical defect in lines 2, 3 and 5 and to the use of kammana instead of kammuna of verses 1-3. 49. A. M. Sethiya, op. cit. 50. From the seventh to the seventeenth we have mana, maya lobha, raga, dvesa, klesa, abhyakhyana, pio unata, paraparivada, rati-arati and maya-mrsa. 51. Op. cit., p. 11 : 'wavering in the judging of the riddhi (9 and 45), and the error concerning the agandhana (45), the repeated use of the same motto in 26 and 32, the transformation of current names, the Rsi Ketaliputta besides Tetaliputta'. 52. Our reconstruction is to be published shortly. 53. For a similar use of the verb pravraj see Jabalopani sad, 4-vani bhutup pravrajet; Baudhayana-dharmasatra, II. 10.2, 18--brahamacaryavan prauraja tityekesam. 54. Krtyakalpataru, Vol. XIV, p. 49. 55. Viriyattae (Skt. viryartham) may be taken to make an indirect allusion to Jainism. Mahavira is the name of the twenty-fourth tirtharikara of the Jainas, who is often glorified as the real founder of Jainism. Sankara on Vedantasutra, I. 4. 28. One of the earliest full account of the eight siddhis is associated with the Devala-dharma sutra. Our article "Devaladharmasutra on Aisvarya" appears in Sri Dines acandrika : Studies in Indology (D. C. Sircar Felicitation Volume), pp. 153-58. . 57. This seems to have been the original and early meaping of the term brahmacarya. This will be an indicator of an early date for Devala. 58. See, for example, passages on the four varnas in our article on "Devala dharmasutra on Varnas and Jatis", Dr. R. N. Dandekar Felicitation Volume, Delhi 1984, pp. 239-245. 59. Both employ the terms muccha, gehi, dosenam and pavakamma in a specific sense.

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ASRAVA : HOW DOES IT FLOW ? Alex Wayman It is well known that in Jaina texts the term asrava means an inflow of karmaa kind of material-into the soul. Still a Western translator of Buddhist texts has translated the same term as "out-flow.''2 Granted that a number of technical terms are employed in varying senses in the different philosophical systems and religions of India. The diametrically opposite rendition of the important term asrava is certainly striking and warrants investigation, which I shall carry on by way of varieties and the theory of "flowing." Varieties and the negative form A Pali dictionary explains the term asrava as meaning "influx" or "outflow" (e. g. discharge from a sore). The Chinese renderings of asrava are overwhelmingly "flow, flux, leaking."'4 The Tibetan translation is regularly zag pa, "flow, leaking." For my own translation projects I adopted a rendition "flux" or in the adjectival case "fluxional." 6 The Sanskrit form is either asrava or asrava." Three kinds are stated in the Sammaditthisutta of the Majjhima-Nikaya - kamasava, bhavasava, and avijjasava.8 The Abhidhammattha Samgaha of Bhadanta Anuruddhacariya mentions four, which are the foregoing three plus ditthasay take them individually :-- (1) The kama variety is explained in Saddhammappakasini as vatthukama (desire for given things) and kilesakama (desire for defilement).10 This pair agrees with Asanga's self-commentary on the Paramartha-gathali: moksam dvividham darsayati / klesamoksain vastumoksam ca / sarvabijasamutsadena klesapariksayat klesamoksam tatraiva capy asamklesad vastumoksam yo bhiksavas caksusi chandaragas tam prajahita | evam ca tac caksuh prahinam bhavisyatiti / Sutrapadanyayena evam sopadhisesam moksam darsayitva nirupadhisesam darsayati | That release he shows to be of two kinds : release from defilements and release from given things. There is release from defilements by destroying all seeds through eradication of defilement; and in the same place, as well, there is release from given things through no stain. The sutra says: "O monks, whatever be the sensuous lust in the eye, abandon that! So also will the eye disappear." In the manner of that text he thus shows the release with remaining basis and then shows the one without remaining basis.

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Asrava : How does it Flow ? 89 According to this passage, if desire for defilements (klesakama) is eliminated, desire for given things ( vastukama ) will also leave. (2) The bhava variety is a passion for gestation (bhava) in the realm of form and the formless realm, according to C. A. F. Rhys Davids' Compendium, 12 (3) The dittha variety is the sixty-two wrong views (drsti) of the Brahmajalasutta, according to the Compendium. 18 (4) The avijja variety is ignorance of the four Noble Truths, past and future lives, the formula of dependent origination, and so on, according to the Compendium. 14 The negative form an-asrava may be employed as an unqualified negation; so the Saddhammappakasini : anasayan 'ti asavavirahitam.15 Is it so in Vasubandhu's Abhidharmakosa (1, 4, 5) ?16 sasrava 'nasrava dharmah samsksta margavarjitah / sasravah asravas tesu yasmat samanuserate // anasrava margasatyam trividham capy asamskstam akasam dvau nirodhau ca tatrakasam anavstih 11 The natures (dharma) are either sasrava or anasrava. The constructed ones are sasrava except on the path, since the asrava leave their mark in those [= the constructed ones, the five skandha per AK I, 7a-b]. The anasrava ones are the Truth of Path and the three non-constructed, namely, space and the two cessations. Among them, space is non-obstruction. Vasubandhu comments on the verb samanuserate : anusayanirdesa eva (an indication of 'trace', anusaya). Here, while the term anasrava can apply both to the Truth of Path and the three "non-constructed", it appears to diverge in significance for the two cases. When applying to the "non-constructed" it is an unqualified negation, as in the Saddhammappakasini comment. But when applying to the path (marga), it cannot be unqualified, or persons on the path would be entirely free of asrava while this was supposed to be Arhat attainment at the end of the path for which such a term as ksinasrava (erased the asrava) is used. 17 For the path, the term anasrava appears to mean "opposed to asrava', i.e. actively opposing, hence reducing asrava 18 Accordingly, the term sasraya would mean "promoting asrava". Then Vasubandhu clarifies that the role of the asrava in "constructed" (samskrta) natures-excepting the path-is described by anusaya. This term is not connected with "flow" as is asrava (at vsru, to flow); rather goes with the root 12 si, to lie, referring to its varieties as dormant. The Abhidharmakosa, Chap. V, shows various ways of classifying the anusaya. Asanga; in his Yogacarabhumi, includes them among increasing enumerations (ekottara) of defilements (klesa).19 For the number seven he presents seven anusaya, each labelled "anusaya": kamaraga (sensuous lust), 12

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Alex Wayman pratigha (hostility), bhavaraga (passion for gestation), mana (pride), avidya (nescience) drsti (wrong views), vicikitsa (doubt). Reducing kamaraga and bhavaraga to raga, one gets his list of six which he does not label anusaya, but which is the basic list of six anusaya in AK, Chap. V, lc-d.20 According to Asanga's list, these defiled traces (anusaya) are an expansion of the four kinds of asrava. The renditions of this term asrava in its Pali form asava by translators of scriptures in that language, namely (Mrs. C.A.F. Davids) "intoxicants", (Miss I. B. Horner) "cankers", and the like, appear to attribute to the word asava qualities that go with certain varieties, which prejudges the case. 21 90 The theory of flowing First, the ancient Buddhist canon, the Samyutta-Nikaya I, contains in the Mara Suttas the question by one of Mara's daughters and the Buddha's response, about the five streams and the sixth; and the episode is in a Sanskrit version in the Mahavastu, III22; here the Palis: "katham viharibahulodha bhikkhu, pancoghatinno ataridha chattham/ katham jhayi bahulam kamasanna, paribahira honti aladdhayo tam" ti // "passaddhakayo suvimuttacitto, asankhaiano satima anoko / annaya dhammam avitakkajhayi, na kuppati na sarati na thino [/ "evam viharibahulodha bhikkhu, pancoghatinno ataridha chattham/ evam jhayi bahulam kamasannaa, paribahira honti aladdhayo tam" ti // For the translation, instead of the Pali aladdhayo tam we should accept the Sanskrit alabdhagadha, supported by the Tibetan version gna' dag ma thob when the same verses are presented and commented upon by Asanga in Cintamayi bhumi in the Tibetan canon: (Mara's daughter :) "How should a monk in his numerous states, having crossed the five streams, cross the sixth? How should a meditator who has not attained union (Pali, *yogam,25 Skt. gaddha) expel the abundant ideas of desire ?" (Buddha :) "With body cleansed and mind liberated; without instigation, mindful, and untroubled; knowing the doctrine (dharma) and meditating without constructive thought, passion does not stir, nor is he torpid.

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Asrava: How does it Flow "Thus should the monk in his numerous states, having crossed the five streams, cross the sixth. Thus should the meditator who has not attained. union expel the abundant ideas of desire." According to Asanga, the term "stream" stands for sensory activity; thus, the eye is a stream because viewing forms, and likewise for the remaining five senses; then the sixth stream is the mind (manas) because perceiving mental natures (dharma). The Pali commentator Buddhaghosa has a consistent remark. Furthermore, when the "body is cleansed"-i. e. there is "cathartic of body" (kaya-prakrabdhi), the mind may be "liberated" from lust (raga), hatred (dvesa), and delusion (moha). And thus one crosses those streams. As to attaining "union", as I understand Asanga's discussion, it is the union of "calming the mind" (samatha) and "discerning the real" (vipasyana, where the verse's "non-instigation" points to the "calming", and where the verse's "mindful" as the four "stations of mindfulness" (smrtyupasthana) points to the "discerning", with the verse's remaining words representing further clarifica tions of this union. 91 Since Asanga's Sravakabhumi statement about "restraint of sense organs" contains the verb form anusraveyus, it is well to present it now 27: indriyasamvarah katamah / sa tam eva silasamvaram nisrityaraksitasmrtir bhavatinipaka-smrtih / smrtyaraksitamanasah samavasthavacarakah sa caksusa rupani drstva / na nimittagrahi bhavati nanuvyanjanagrahi yatodhikaranam asya papaka akusala dharmas cittam anusraveyus tesam samvaraya pratipadyate raksati mana-indriyam sa srotrena sabdan ghranena gandhan jihvaya rasan kayena sprastavyani / manasa dharman vijaaya na nimittagrahi bhavati nanuvyanjanagrahi yatodhikaranam asya papaka akusala dharmas cittam anusraveyus tesam samvaraya pratipadyate raksati mana-indriyam / mana-indriyena samvaram apadyate / ayam ucyata indriyasamvarah/ What is restraint of sense organs? When one has taken recourse to just the restraint of morality, be guards mindfulness. His mindfulness is prudent. His mind is guarded by mindfulness. He has the sphere of the even state. When he sees forms with the eye, he does not take hold of sign-sources or details by reason of which sinful, unvirtuous natures would flow (anusraveyus) after his mind. He acts in each case to restrain those. He guards his mind sense-organ. When he perceives sounds with his ear, odors with his nose, tastes. with his tongue, tangibles with his body, natures (dharma) with his mind, he does not take hold of sign-sources or details by reason of which sinful unvirtuous natures would flow after his mind. He acts in each case to restrain those. He guards his mind sense organ. The mind sense-organ exerts the restraint. This is called "restraint of sense organs."

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92 Alex Wayman The Mahayana biography of the Buddha called Lalitavistara in its dependent origination (pratityasamutpada) verses has this one where "flow" is given by the word salila :28 skandha pratitya samudeti hi duhkham evam sambhonti trsnasalilena vivardhamana / margena dharmasamataya vipasyamana atyantaksina ksayadharmataya niruddhah // The personal aggregates (skandha) arise in dependence in this way does suffering arise. They swell by the flow of craving. When discerned on the path by sameness of natures (dharma), undergoing extreme depletion, they cease by their underlying nature of destruction. Edgerton, in his entry on "asrava", 29 also cites the Lalitavistara (351.1) to show how this "destruction" (ksaya) takes place : suska asrava na puna sravanti ("The fluxes, dried up, flow no more"). The foregoing investigation presents no suggestion that the word asava means out-flow. Indeed, the verbal prefix a- means here "to, unto". So Narada explains the word in his book on the Abhidhammattha Samgaha : "They are so called either because they flow up to the topmost plane of existence or because they persist as far as the Gotrabhu consciousness (i, e., the thought-moment that immediately precedes the Path-consciousness of the 'Stream-Winner'--Sotapatti). These Asavas are latent in all worldlings and may rise to the surface in any plane of existence."0 Notice that the remark "latent in all worldlings'' points to the word anusaya (traces), while "may rise to the surface" is normally expressed by a different term, paryavasthana (entrapment). There is also a way of talking about an-asrava as a kind of "bleeding". One may refer to the Lankavatara-sutra's passage on the anantariya (deadly sins, five in number, bearing immediate retribution),"patricide", "matricide", etc., by abhisamdhi, a deliberate transvaluation of the terms, 31 in this case the anantariya of causing, with evil intention, the Tathagata to bleed; and the sutra states 32 : - svasamanyabahyasvacittadsayamatravabodhakanam mahamate astanam vijnanakayanam vimoksatrayanasravadustavikalpenatyantopaghatad vijnanabuddhasya dustacittarudhiropadanad unantaryakarity ucyate / Mahamati, when the eight sets of vijnana which imagine the inherent (sva) and the generalizing (samanya) [characters (laksana)] to be external while they are merely what is seen by one's mind, are completely extirpated of their faulty (= evil) constructions by the three liberations and "nonflux", thus causing a bleeding, with "evil intention", of the Vijnanabuddha it is called an "immediacy deed".

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- 93 Asrava : How does it Flow ? 93 Here, the negation an-asrava has the effect of an opposite movement to asrava. Whereas asrava is a flow unto or upto, the an-asrava is a flow away from or down and out. I have elsewhere cited another passage about "bleeding"33 : Another Tibetan text mentions omens that the defilement will be purged : Furthermore, there are omens for the purging of sin and defilement, that speaking generally, are superior when concrete, middling when mental, and inferior when in dream; to wit, the good omens that the body emits much filthy matter, or bleeds blood and pus, or that one is bathed and in white clothes.84 And so long as they do not occur one should continually trust (that they will). So far I have not gone into the matter of the Buddha's "third watch of the night (of enlightenment)" when according to some Buddhist traditions he knew the eradication of asrava, that this is included in the supernormal faculties (abhijna) as the sixth one, or that the Arhat-attainment is especially characterized by asravaksaya. Such considerations would not have advanced my purpose of showing the significance of the positive term generally and of the negative form in special circumstances such as the Buddhist path. Finally, I must applaud the consistency of translators of Jaina scriptures in rendering the term asrava by "in-flow". My investigation suggests that everywhere that the term occurs in Buddhist texts and was rendered "out-flow' the context would have been better served by rendering it as "in-flow" or by the more neutral flux". Notes 1. A recent work continuing this rendition, in fact "influx", is Padmanabh S. Jaini, The Jaina Path of Purification (Motilal Banarsidass, Delhi, 1979). Edward Conze, Buddhist Thought in India (George Allen & Unwin Ltd., London, 1962), at one spot renders the term "outflows" and at another, "impurities." However, this late Buddhologist, famous for his important works on the Prajnaparamita scriptures and whose various works on Buddhism are readily available and influential, adopted the rendition "outflows" for asrava in his "List of Buddhist Terms" which was duplicated and handed out at places where he would teach. T. W. Rhys Davids and William Stede, The Pali Text Society's Pali-English Dictionary, s. v. So in M. Honda, "An Index to the Philosophical Sutras, No. II, "Proceedings of the Okurayama Oriental Research Institute (Yokohama, Japan), 1959, Vol. 3, p. 70. 3. 4.

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Alex Wayman 9. 11. Alex 5, So in the Sanskrit-Tibetan Buddhist Dictionary Mahavyutpatti, ed. Ryoza buro Sakaki, 2 vols. (2nd ed., Tokyo, 1962). 6. So in Alex Wayman and Hideko Wayman, The Lion's Roar of Queen Srimala; a Buddhist Scripture on the Tathagatagarbha Theory (Columbia University Press, New York, 1974), pp. 85-86. 7. Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary (New Haven, Yale University Press, 1953), s. v. 8. Majjhima-Nikaya, I,55 (Pali Publication Board, Bihar, 1958, I, p. 75.11). Narada, A Manual of Abhidhamma : Abhidhammattha Sangaha (Buddhist Publication Society, Kandy, Ceylon, 1968), p. 322. 10. Saddhammappakasini : Commentary on the Patisambhidamagga, ed. by C. V. Joshi, Vol. III, p. 624.11-12. Alex Wayman, Analysis of the Sravakabhumi Manuscript (University of California Press, Berkeley, 1961), pp. 177-178, 185. 12. Caroline A. F. Rhys Davids, Dhamma-Sangani (Compendium of States or Phenomena), also: A Buddhist Manual of Psychological Ethics (London 1900), p. 293, n. 2. 13. C. A. F. Rhys Davids, Dhamma-Sangani, p. 293, n. 3. 14. C. A. F. Rhys Davids, Dhamma-Songani, p. 294, referring to p. 283. 15. Saddhammappakasini, Vol. III, p. 628.25. 16. Abhidharmakosabhasyam of Vasubandhu, ed. P. Pradhan (K. P. Jayaswal Research Institute, Patna, 1975), text, p. 3. 17. For Pali passages about this Arhat attainment, cf. Pali Tipitakam Concor dance, Vol. I: A-O (Pali Text Society, London, 1956), p. 348. 18. This is a significance of a small group of a-an- negations, having as well known example the term avidya, which the commentaries, such as Vasubandhu in the Abhidharmakosa, do not accept as just not it or other than vidya, but which actively opposes vidya; cf. AK, III,28c-d, and Vasubandhu's comment. 19. Vidhushekhara Bhattacharya, ed., The Yogacarabhumi of Acarya Asanga, Part I (University of Calcutta, 1957), p. 161. 20. Cf. Louis de la Vallee Poussin, L'Abhidharmakosa de Vasubandhu (Chap. V-VI). (Paris, 1925), pp. 2-3 21. Mis. C.A.F. Davids attempted to justify her rendition in Dhamma-Sangani, p. 291, n. 1, starting with a claim that no adequate English equivalent is available to this there is response that the English "flux" is just what the Chinese and Tibetan translators adopted in their own languages, while her "intoxicant" is a translation by in place of presumed effect of the asava. Miss Horner's "canker(s)" in her translation of Majjhima-Nikaya seems to adopt the medical meaning of a sore that is discharging, which disagrees with the side of asrava constituted by the latent anusaya.

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Asrava : How does it Flow? 95 22. Cf. J. J. Jones, The Mahavastu, Vol. III (London, 1956), pp. 271-272; Radhagovinda Basak, ed. Mahavastu Avadana (Sanskrit College, Calcutta, 1968), pp. 375-376. 23. Samyutta-Nikaya, I, 126 (Pali Publication Board, Bihar, 1959, I, p. 125.22 to 126.8). 24. Photo ed. of Tibetan Kanjur-Tanjur, Vol. 110, p. 4-5-8, ff. 25. J. J. Jones, The Mahavastu, Vol. III, p. 271, n. 4, observed that the Pali -yo tam is a corruption, but did not notice that the reading should be yogam, which is partially synonymous with the Sanskrit gadha; while he mistranslated the phrase by assuming Sanskrit gadha, which is from a different root. 26. J. J. Jones, The Mahavastu, Vol. III, p. 271, n. 3. 27. Alex Wayman, Analysis of the Sravakabhumi Manuscript, pp. 61-62. 28. I use the edition in Franklin Edgerton, Buddhist Hybrid Sanskrit Reader, pp. 24-25; he mentions that this passage, LV 418-22-420.10, immediately follows "The First Sermon". 29. Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary, s. v. 30. Narada, A Manual of Abhidhamma, p. 327. 31. The word abhis ardhi means "deliberate misrepresentation" but in the good sense of being required for circumstances of teaching. Four of them are stated in the texts and listed in the Mahavyutpatti, nos. 1672-1675. Examples are given for the four in a work of an ancient Tibetan translator, Dpal brtsegs, his treatise on Dharma-paryaya in Photo ed. of Tibetan Kanjur-Tanjur, Vol. 145, p. 128-4-6, ff. For the fourth one, parinamabhisandhi, he gives as example this very list of the five deadly sins. Here, parinama means "tiansvaluation of term(s) standing for sin(s). 32. Bunyiu Nanjio, ed. The Lankavatara Sutra (Kyoto, at the Otani University Press, 1956), 138.18-139.3. 33. Alex Wayman, "Purification of Sin in Buddhism by Vision and Confession", in G. H. Sasaki, ed., A Study of Klesa (Tokyo, 1975), p. 68. n. 34. One immediately, thinks of the Jaina Svetambaia saint.

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CONCEPT OF "JIVA (SOUL)" IN JAINA PHILOSOPHY J. C. Sik dar The Jaina conception of Jiva (Soul) occupies the first place among the doctrines of independent Soul (Svatantrajivavada); for the Jaina view on soul seems more ancient than those held by other Indian philosophical systems. It, moreover, is comprehensible to the common people. Besides, this "sentient principle" was well established as the object of meditation for liberation of Jina Parsvanatha in the c. eighth century B. C. In the continuum of Jaina tradition, no fundamental change in the doctrine of soul (which was anciently conceived by the Jaina thinkers through their experience in life and in Nature) came, even up to the present time (unlike in the Buddhist and Vedic traditions in regard to it) even when fresh thoughts on the problem progresively emerged in the field of Indian Philosophy. The reference to the concept of the six kayajivas (embodied souls or beings),prthivikaya (earth bodied being), apakaya (water-bodied being), tejakaya (fire-bodied being), vayukaya (air-bodied being), vanaspatikaya (plant-bodied being) and trasakaya jivas (mobile beings)reveals a belief in animism in Jaina philosophy, indeed a reflection of the old concept of animism which conceived non-difference of Jiva and Sarira (Soul and body).4 There are stated to be many synonyms for Soul-Jiva, Jivastikaya, prana, bhuta, satta, vijna, ceta, jeta, atma, pudgala, manava, etc. The term poggala (Skt. pudgala) stands as the synonym for Soul, just as it is used in the Buddhist texts to denote Soul or personality, according to the Vatsiputriyas. Jiva is called both poggali (pudgali) and poggala (puggala); just as the chatri (holder of umbrella) is known by the chatra (umbrella), the dandin (staff-holder) by the danda (staff ), the ghatrin (pot-holder) by the ghata (pot), the patin (cloth holder) by the pata (cloth), the karin (elephant) by its kara (trunk), so is known Jiva (Soul) to be pudgalin with regard to the sense-organs of hearing, sight, smell, taste and touch, and it is pudgala with regard to Jiva. According to the commentator Abhayadeva (latter half of the 11th cent. A. D.), Jiva is called pudgala because of integration and disintegration of bodies etc. It seems that there had been a common tradition to use this word 'poggala' or 'puggala' in order to signify Soul or personality before the era of Jina Mahavira and Gautama Buddha. The definition of Jiva becomes clear by the meanings of its synonymous words; the term 'Jiva' for instance connotes that Soul is consciousness itself and consciousness invariably is Soul. (He) whoever breathes is invariably Jiva (being); but Jiva breathes in some and does not breathe in other respecto, as it is co-extensive with the body. Kundakundacarya (8th cent. A.D.)10 clarifies the point by defining it in this way: "That which is traikalika (lived in the past, lives at present and will

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Concept of "Jiva) (Soul)" in Jaina Philosophy 97 live in future) with life-essentials,-five senses, three channels of activities, duration of life and respiration,--and is fashioned by the material substance is Jiva (Soul or Sentient Principle)."11 The nature of Jiva is thus explained in the Vyakhyaprajnapti (compiled c. 3rd cent. A. D): Jivastikaya is a colourless, odourless, tasteless, touchless, non-corporeal, living, eternal and permanent, and fixed (constant) substance of the Cosmic Universe, having the attribute of consciousness, 12 Here Jiva is studied from the aspects of dravya (substance), ksetra (field or locus), kala (time), bhava (condition or state) and guna (capacity or quality) in regard to its correlation with them. In it is infinite living substances (anamtaim jivadavvaim) from the standpoint of dravya; coextensive with the space of the Cosmic Universe (Lokapramana) from that of ksetra; eternal and permanent from that of kala; colourless, odourless, tasteless and touchless from that of bhava; and, finally, it is endowed with an attribute of consciousness from that of guna, (capacity or quality). 's On the basis of the Agamic explanation of the nature of Jiva, Umasvati (c. 5th cent. A. D.) and the later exponents clearly define it by stating that Soul is permanent in nature, fixed in number, non-corporeal in substance and hence devoid of the characteristics of Matter, namely colour smell, taste and touch.14 Jiva is infinite in number and it is different on account of the difference of body; for, in the universe, there are infinite number of living beings having infinite different bodies. 15 The doctrine of plurality of souls, having a unity running through them as substances in regard to their substantiality of existence, is advocated in Jaina philosophy, because, it is observed that two or more sentient beings are individual observers and transformers of food; and they bind (i. e, make) separate bodies and assimilate matters or "form bodies" independently. They differ with regard to their respective senses, conditions of soul, attitude of mind, knowledge, and activities. For example, some of them have this consciousness or sentiency (such as "we absorb food-stuff'), while some of them do not have this feeling, but still they take food and so forth.16 There are countless points of space in one single soul-substance because of its coextensiveness with Lokakasa (Universe) by expansion.17 "Pradesa is the unit of three dimensional space which is employed in the measurement of the dimensions of the substance of the Universe. Taking this as the measure, the number of pradesas in the Universe is said to be countless. The media of motion and rest are coextensive with the Universe and thus have a similar number of pradesas. Souls are found in different bodies of different dimensions in their mundane state, but each one of these has the capacity of expanding and filling the whole Universe by contraction and expansion of its pradesas; a soul is capable of occupying the countless pradesas of the Universe just like the flame of a lamp whose light can fill either a small room or a big hall". 18 Thus the number of pradesas in each individual soul is equal to the number of pradesas in the Universe, namely countless pradesas. Jain Education national

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98 J. C. Sikdar Among many capacities of Soul the main and most comprehensib'e of all the jnanasakti (capacity of knowledge), viryasakti (capacitiy of striving energy), samkalpasakti (capacity of volition or desire) and sraddhasakti (capacity of right attitude of mind or belief). These capacities are non-different from it.1. In the machine of human body one feels the experience of another agency which defies the laws of nature, space, and time; there is something which is not physically analysable but is distinct from the object. So it is explained in the Jaina Agama that Jiva is endowed with energy, exertion, action, strength, effort and vigour, and it manifests its sentiency (Jivabhava) by the state of itself, 20 because Soul having an inherent attribute of consciousness attains cognition of infinite modes of all kinds of knowledge and those of wrong knowledge, those of self-awareness, etc.21 As to the point that the capacities of Jiva are non-different from it, the Jaina Agama explains that Soul is knowledge?? i. e. endowed with right knowledge in some respect and is also wrong knowledge. i. e. possessed of wrong knowledge in other respect and knowledge itself is invariably Soul, for consciousness (upayoga) is its inherent quality. Similarly, self-awareness (as one aspect of consciousness) and outside objects are correlated, because Soul is possessed of the capacity of taking note of the natural external objects; it is the 'knower'. It is also invariably self-awareness (darsana) and self-awareness is invariably Soul itself.2 3 In Jajna Philosophy Soul is studied from the following eight aspects of its capacities, namely dravyatma (soul as substance), kasayatma (Soul actuated by passion), yagatma (soul endowed with activity), upayogatma (soul endowed with consciousness), jnanatma (soul possessing knowledge), darsanatma (soul possessing self-awareness), caritratma (soul existing in conduct) and viryatma (soul endowed with energy). 24 It manifests itself in and through these stages of life. There exists psychologically an inter-relation among these eight aspects of Soul, for they are interconnected as different aspects of one and the same Soul-Substance. As for example, he who has dravyatma has in some respect kasayatma and he has not got it in other respect. But he who is endowed with kasayatma has invariably dravyatma.25 Life-essentials of Soul are represented by five senses, mental, vocal and bodily activities, duration of life and respiration. 28 Whatever things and behaviours it makes, such as samskaras (forces), etc. are reflected in it, one fine material body (paudgalik sarira) containing an impression of these forces is being formed by it, and that body exists with it, i. e. accompanies it at the time of taking up another new body.27 As a changing entity Soul always vibrates in different forms, moves further and goes to all directions, then it enters into the world; it agitates and transforms those conditions of living beings. 8 Soul is the agent of all acts of beings, for 18 kinds of sinful acts (act of killing up to the perverted attitude of mind) and the acts of desistance from them, different states of it (bhava), perception (avagraha), retention (dharana), exertion, action, etc., up to determinate and indeterminate consciousness of being do not take place without it. 29

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Concept of "Jiva (Soul)" in Jaina Philosophy 99 Jiva (Soul) experiences pleasure, pain, life and death through the agency of Pudgala (Matter).80 "From the empirical point of view a worldly soul draws in fine karmic matter in consequence of the activities of mind, body and speech and experiences their results."81 Here Jaina metaphysics throws light upon the theory of transmigration of Soul in terms of karmic matter an extraordinary conception which is not found in any other Indian system of thought. While commenting on the aphorism "Sukha-duhkhajivitamaranopagrahasca" of the Tattvarthadhigama-Sutra, Pujyapada Devanandi explains that "Not only is Matter the basis of pleasure, pain, life and death but one piece of Matter is capable of producing physical and chemical changes in another piece of Matter. This fact is connoted by the word "upagraha" in the Sutra. The examples cited here are the purification of bronze by the addition of certain ashes, the purification of water by the addition of an organic substance nirmali and tempering of steel with the help of water."32 Jiva, even being conscious and non-corporeal, becomes corporeal by its only activity of collected (formed) corporeal body upto the moment of the existence of such body.33 In regard to the relation of Soul with mind, speech and body, it is explained that speech and mind are non-soul, i, e. matters, for they are corporeal, non-conscious and non-living, and are associated with the spiritual being-Soul.34 As to its relation with body it is defined that Soul is body, i. e, identical with it, when the former exists in the latter, and non-soul (No-ata) is also body. It is both corporeal and non-corporeal, conscious and non-conscious, living and non-living and it is of beings and non-beings also.35 The body was destroyed in the past, it exists and undergoes transformation at present, and it will undergo transformation in future into the gross physical, gross physicai-cum-translocation, transformation, transformation-cumtranslocation, translocation, translocation-cum-karmic, and karmic bodies 36 in association with the spiritual being or self, i. e. Soul, for the dehin (possessor of body) existing in eighteen kinds of sinful acts up to determinate and indeterminate consciousness is Jiva and the very Jiva is known to be Jivatma (Soul of being).37 Umasvati explains that "The mundane souls help each other.'88 Acarya Pujyapada, while commenting on the aphorism "Parasparopagraho jivanam" of Umasvati, makes it clear that the master and his servant, the teacher and the taught are the examples of mutual obligation. The master helps the servant with money and the servant repays it through his humble service; a teacher renders a great service through his sound training and advice, while the taught repays it through his good conduct."89 According to the body, parimana (dimension or extent) of Soul decreases and increases. The decrease and increase of its parimana do not affect its fundamental substantiality; its basic essence remains the same as it is; only its parimana increases or descreases due to the difference of nimitta (cause). This is one kind of parinamavada (doctrine of transformation) and it is also Parinaminit yatavada (doctrine of permanence-in-change). Its other aspect is the decrease and increase of the mani.

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100 J. C. Sikdar festation of the quality or capacity (or power) of Soul. Even though the fundamental capacity or inherent quality remains the same in its basic form, still there takes place less or more degrees of purity and impurity (suddhi and asuddhi) in it as a result of effort (puru sartha). It becomes of the nature of permanence-in-change of the capacity.40 It is revealed in the Vyakhyaprajnapti that the soul of an elephant and that of an insect (kunthu) are equal and same in respect of Soul-substance, although their bodies are different in size and extent.1 Soul pervades the body in which it exists, e. g. the whole bodies of tortoises, allegators, cows, men, buffaloes, etc., and even their inner parts cut into pieces are pervaded by the pradesas (units) of their respective souls.4 2 "Souls are existent in every iota of space beginning with one or more countless fractions of it up to the whole universe, i. e. if space is divided into countless points, the size of a soul can be so small as to occupy one or more of these points of space and in special cases the size of a single soul can fill the whole universe."43 la the Universe there is no such a place where there is no existence of souls having fine or gross bodies. 44 This view of Jaina philosophy on the nature of Soul has been severely criticised by Acarya Sankara with the following arguments that if a soul is equal in extent to its body, it is impossible that the same soul can enter into the bodies of a fly and an elephant.45 In fact, there is controversy amongst the philosophers regarding the precise part of the body which should be assigned as the seat of the Soul. Some think it is located in the heart; according to others, it is located in the head or in some specific brain centre. If this view is accepted, it is difficult to think how one could feel the bodily affections as its own. Since body grows from a microscopical size in the mother's womb to its full proportions to reincarnate into a new seed, it follows that the size of the soul cannot remain fixed. In the multitude of souls ( jivarasi) the inherent capacity of soul is accepted as one (equal); nevertheless, the manifestation of each one is not as such. It is conditional upon the strength of its efforts (purusartha) and other causes. This problem is dealt with in a round about way in the Vyakhyaprajnapti in this manner that there are stated to be eight aspects of Soul, namely dravyatma (soul as substance), kasayatma (soul having passion), yogatma (soul having activity), upayogatma (soul endowed with consciousness), jnanatma (soul endowed with knowledge), darsanatma (soul endowed with self-awareness), caritratma (soul existing in conduct), and viryatma (soul endowed with energy).16 It means that the basic capacity of Soul is one, namely consciousness, but it manifests itself in and through these stages. Soul is neither heavy nor light in regard to the weight of the material substance which maintains a specific gravity.4? It is imperishable, immortal and impenetrable; none can cause pain or destruction to it nor can cut its inner points (units) by touching it with hand or cutting it with a sharp weapon or burning it with fire; no weapon can enter into it. +8 The same views in regard to its imperishability, immortality and impenetrability are embodied in the Srimad Bhagavadgita in this way: "The soul is never born nor

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Concept of "Jiva (Soul)" in Jaina Philosophy 101 dies; nor does it exist on coming into being for, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.49 Weapons cannot cut it nor can fire burn it; water cannot drench it nor can wind make it dry50, for this soul is incapable of being cut; it is proof against fire, impervious to water, and undriable as well."61 It is explained in the Vyakhyaprajnapti that Soul is eternal from the point of view of time (kala) and non-eternal from that of the state of existence (gatl), as it is studied from its substantial and modal aspects, for it was in the past, is at present and will be in future, i. e. it is tralkalika, and it undergoes change or transformation (parinama) from one birth to another respectively. The similar view is also embodied in Srimad Bhagavadgita: "This soul is eternal, omnipresent, immovable, constant and everlasting", "As a man, discarding worn-out clothes, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which. are new."54 Soul in finite from the aspects of dravya (substance) and ksetra (field or locus) and infinite from those of kala (time) and bhava (condition), because it is one single substance from the point of view of dravya and it is possessed of countless points (pradesas) and immersed in countless points of space of the Universe from that of ksetra, and it is infinite from that of kala and bhava, for it is traikalika and endowed with infinite modes of knowledge, self-awareness, conduct, neither heaviness nor lightness, etc.45 In a nutshell the nature of Jiva conceived in Jaina Philosophy is this that it is supersensuous, imperishable, immortal, impenetrable, non-corporeal, eternal as well as non-eternal, infinite but also finite, and dynamic in nature. It is to be observed. here that there is the sameness of Jaina Atmatattva (Principle of Soul) all along the course of its development. The tradition of Jina Parsvanatha and Jina Mahavira regarding Soul is continuing up to the present day, but the concept of Soul has changed to some extent, as is evidenced in the evolution of the doctrine "Tajjivam tacchariram" and that of the theory "Tam jivam tam sariram". In the early period the common people had simple thoughts and views: "That which is diva (Soul) is Sarira (body)." Following this conception Carvaka maintains that Jiva (conscious being) and sarira (body) do not exist after death, for he did not accept the doctrine of rebirth. But the Jainas admit soul as distinct from body and the theory of rebirth: hence they also accept both gross and fine bodies. As a result, they conceive the idea of the fine body (Karmanasarira) from the doctrine of rebirth of Jiva and accept the gross body, together with soul, from the conception of the prthivikaya (earthbody) up to the vanaspatikaya (plant-body) and trasakayika (body of mobile being). But later on it is found that body and soul of worldly beings (samsarinah) are nondifferent. Gradually the concept of Jivatma and Paramatma also was accepted by them. Consequently, they admit the degree (or difference-taratamya) of the mind of the one-sensed being. In the current of thought of men there took place the

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J. C. Sikdar birth of meditation as a result of which the fourteen stages of spiritual development (gunasthana) was considered for the spiritual attainment, for when they accepted rebirth, then there arose the question of karmakanda (action), papa (demerit or vice) and punya (merit or virtue), svarga (heaven) and naraka (hell), austerity and meditation on Soul. 102 The Jaina view and the Samkhya-Yoga conception of the nature of Soul The study of the Samkhya-Yoga system of thought reveals that like Jaina Philosophy it accepts each individual soul endowed with beginningless and endless inherent consciousness.67 It admits the existence of infinite souls (i. e. plurality of souls) by conceiving soul as distinct due to the difference of body. That is to say, "The plurality of the spirits is established, because birth, death and organs are allotted separately, because there is no activity at one time, and because there are different modifications of the three attributes" The Jaina and Samkhya-Yoga systems differ on the point that the latter does not admit Soul's capacity of contraction and expansion as being equal to the extent. of the body or parinamitva (changeability) in consciousness from the point of view of substance as maintained by the former, but both of them accept the reality of consciousness (cetana-tattva) as unchangeable permanent (kutastha-mitya), eternal and all-pervading. The Samkhya-Yoga philosophy does not conceive any kind of guna (quality or attribute) or possibility of dharma (characteristic or change in Jivatativa (Sentient Principle) because of non-acceptance of kartriva-bhokirtva (doership and enjoyership) and gunuguni-bhava (relation of attribute and substratum of attribute), or dharmadharmi-bhava (relation of characteristic and possessor of characteristic), just as the doership and enjoyership in Soul, the decrease and increase or change in Qualities (gunas) as purity and impurity in it are found in the Jaina tradition. The Samkhya says: "And from that contrast it follows that the spirit is endowed with the characteristics of witnessing, isolation, indifference perception, and inactivity. Therefore, the non-intelligent linga becomes as if intelli gent on account of its contact with that (spirit). And although the activity belongs to the Attributes, yet the indifferent (spirit) seems as if it were an agent",5 Jaina metaphysics admits one material subtle body being formed around Soul, for it is regarded as the receiver of the impression of all karma-pudgalas (karmic matters) fallen on it as a result of auspicious or inauspicious mental effort or apprehension (adhyavasaya). That material body (karmana-sarira) becomes the container or the medium (material agency) of Soul from one birth to another. In the Samkhya-Yoga system, inspite of having accepted Soul or consciousness itself as unchangeable or immutable (aparinaml), indifferent spectator (alipta), devoid of

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Concept of "Jiva (Soul)" in Jaina Philosophy 103 doership and all-pervading, the conception of each individual subtle body (lingasarira) per self (purusa) has been made to the cause of its rebirth. That subtle body itself only is the doer and enjoyer, the substratum of qualities, such as, knowledge and ignorance, merit and demerit, etc., like the soul of Jaina Philosophy; and it is having change as its decrease and is endowed with the capacity of contraction and expansion just as the Soul of the Jaina system possesses. In short it can be said that except the inherent capacity of consciousness, all those whatever characteristics (dha rmas), quality (guma) or modification (parinama) are existent in the Soul of Jaina metaphysics are accepted in the intellect (buddhitattva) or subtle body (lingasarira), of the Sakhya-Yoga Philosophy. "The subtle body (lingasarira), formed primevally, unimpeded, permanent, composed of intellect and the rest down to the subtle elements incapable of enjoyment, migrates and is endowed with disposition."60 According to Jaina Philosophy, Soul, though non-corporeal in its natural state, can become 'corporeal' in actualiiy by the non-different relation (tadatmya-yoga) of the corporeal karmic body, while the Sentient Principle (cetana-tattva) of the SamkhyaYoga is accepted to so much extreme point of view that no impression (reflection of the non-living substance or of corporeal subtle physical matter, which always exists in its contact, falls on it, but the reflection of Purusa (Self) on the transparent intellect (buddhi-tattva) and that of the characteristic existing in the intellect (buddhigatadharma) on Purusa (Self) are admitted by this system of thought because of their mutual relation of nearness (sannidhya), it is only supposed to be unreal and phenomenal for this reason. As for example, just as there does not take place any real shadow or impression of a portrait (citra) on the looking glass or mirror (akasa), just so the impression of Purusa (Self) on the intellect (buddhi-tattva) and vice versa should be regarded. 81 "Therefore, not only (spirit) is bound or liberated, nor does any) migrate. It is the Nature, abiding in manifold forms that migrates or is bound or liberated."62 The Jaina metaphysics accepts such capacities like knowledge, energy, selfawareness, etc., while the Samkhya-Yoga regards them as existing in the subtle body like intellect (buddhi-tativa), but not as inherent in the self (cetana-tattva). 3 In the Jaina system of thought, even though there being the capacity of each individual soul as equal, its manifestation is accepted according to the effort (purusartha) and cause (nimitta). Similarly, in the Samkhya-Yoga the subtle body or the intellect is regarded as the cause. That is, although all the intellects are having equal capacity in the natural form, still again, their manifestation is conditional upon the strength of distinction between body and Soul, effort and other cause. 8 4 The Jaina-Samkhya Views and the Nyaya-Vaisesika Conception of the Nature of Soul Like the Samkhya-Yoga Philosophy, the Nyaya-Vaisesika conceives beginningless and endless, infinite soul-substances as distinct by the difference of body;66 but having not accepted Soul as intermediate dimension (madhyama parimana) like the Jaina

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104 J. C. Sikdar metaphysics, this system admits it as all-pervasive just as the Samkhya-Yoga regards it.& 8 The Nyaya-Vaisesika, having denied the idea of madhyama-parimana or contraction and expansion of Soul, accepts it as unchangeable permanent (kutastha-nitya) 67 from the point of view of substance like the Samkhya-Yoga, otherwise in that case it would have been non-eternal. Nevertheless, the Nyaya-Vaisesika agrees with Jaina Philosophy in regard to the relation of quality and substance (guna.guni or dharmadharmi) having fallen apart from the Samkhya-Yoga system in this respect, which accepts cetana (Self) as partless and devoid of any kind of quality (guna) or characteristic (dharma). It accepts Soul as the substratum of many qualities.68 In spite of there being its agreement with Jaina metaphysics in this respect, the NyayaVaisesika appears to differ from the former in other respects. The Jaina Philosophy, having accepted inseparable capacities like inherent eternal consciousness, bliss, energy, etc., in soul, admits theit ever newer modes at every moment, whereas the Nyava-Vaisesika system does not admit such inseparable inherent eternal capacities like consciousness (cetana), etc. in the Soul-Substance; nevertheless, it accepts knowledge, bliss, pain, desire, hatred, effort, merit, and demerit, etc., as the qualities possessed by Soul.60 The existence of these qualities continues up to the relation (i. e. existence) of the body and they are produced and destroyed. 70 These nine qualities of the SoulSubstance, namely intelligence, bliss and others conceived by the Nyaya-Vaisesika are of the status of the modes of the inherent capacity of Soul as formulated in Jaina Philosophy. Nevertheless, the basic difference between these two systems is that, according to the latter, the pure mode or transformation of the capacities like inherent consciousness (or sentiency) bliss, energy, etc., in the Soul-Substance or the continuous whole of their modes in it is taking place even in such state of its liberation when released from the body (videha-muktavastha) also, though there may not be the physical relation, connection or activity (sarira-yoga), whereas from the NyayaVaisesika point of view there is no possibility of any such pure or impure, momentary or permanent qualities like intelligence (buddhi), etc., in the Soul-Substance at the state of liberation from the body or the separation from the body, 71 because this philosophy does not accept the capacities like inherent consciousness, etc., in it like Jaina metaphysics. Here, though the Nyaya-Vaisesika Philosophy agrees with the Samkhya-Yoga on one point, it differs from the latter on the others The Samkhya-Yoga system accepts the Self as absolutely partless (niramsa) and unchangeable, permanent in itself (kutastha-nitya) anl self-manifested consciousness (svayam-prakasa-cetana-rupa). Hence, just as this philosophy regards it is devoid of any kind of relation of qualities like buddhi (intelligence), etc. in the worldly condition, so it is in the liberated state, whereas the Nyaya-Vaisesika philosophy does not accept Soul as natural consciousness; nevertheless, it conceives Soul as endowed with the qualities like buddhi (intelligence), etc. in the physical condition. But at the time of

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Concept of "Jiva (Soul)" in Jaina Philosophy 105 liberation, because of there being the absence of such qualities in it, Soul becomes devoid of qualities (nirguna) in one respect just like the Self (Purusa) of the SamkhyaYoga. That is to say, in the liberated condition?? Soul, having been bereft of qualities with the marks of origination and destruction by all means, becomes attributeless substance like the Self (Purusa) of the Samkhya-Yoga. Similarly, according to the NyayaVaisesika philosophy, the liberated Soul becomes akasa-kalpa. But between these two systems, the difference is this much only that akasa, being a non-corporeal even, is accepted as material (bhautika),78 while Soul is non-corporeal and non-material. There is no iota of difference between the emancipated soul and akasa (space or ether) from the point of view of the absence of inherent consciousness and the qualities like buddhi (intelligence), etc., or of their modes. Akasa is one single whole, while the liberated Soul is infinite in number. This numerical difference comes into thought. The Nyaya-Vaisesika system has the remarkable similarity and dissimilarity with the Jaina and Samkhya-Yoga Philosophies in regard to many other aspects of the nature of Soul. Jaina metaphysics accepts the natural doership and enjoyership in Soul; so do the Nyaya-Vaisesika admit such capacities in it. But the doership and enjoyership of Soul of the former system continue even in its perfect liberated condition, while such is not the case with the latter.74 So long there is the body, the origination and destruction of the qualities like knowledge (or intelligence), desire, etc., take place in Soul, there exist the doership and enjoyership in it up to the end 78, but there does not remain any trace of them in its liberated state. Similarly, Soul as conceived in the Nyaya-Vaisesika becomes identical with the Self (Purusa) of the Samkhya-Yoga in its liberated condition. The concept of the doership and enjoyership in Soul of the Nyaya-Vaisesika is of different kind. It accepts the Soul-Substance as unchangeable permanent (kutasthanitya); hence the doership and enjoyership of any kind can not be explained to take place in it directly. For this reason, this philosophy brings about such doership and enjoyership in it by accepting the origination and destruction of the qualities in it. It says: "When there is the inherence of the qualities like knowledge, desire, effort, etc., in the soul, then it is the doer and enjoyer."76 But in the absence of these qualities by all means in the liberated condition of Soul, there does not exist any perceptible or conceivable doership and enjoyership in it. Nevertheless, such usage was made from the point of view of the past. Like the Jaina system the Nyaya-Vaisesika, even having accepted the doership and enjoyership of Soul, can explain its kutastha-nit yata (unchangeable permanence), for, according to its views, the qualities like knowledge, etc. are by all means distinct from it (Soul-Substance). Therefore, there take place origination and destruction of its qualities, even then this system brings about its absolute permanence conceived by its own theory because of the view of distinction of the quality and its substratum. The Samkhya tradition does not accept the existence of any kind of qualities in the Self for explaining its absolute permanence. And there where comes up the question of change 14

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106 J. C. Sikdar or another state brought about by the relation of another one, it is done or devised by this system analogically or imaginatively. Whereas the Nyaya-Vaisesika explains the absolute permanence of Soul by another method. It has admitted the qualities as inherent in the Soul-Substance; even though they are subject to origination and destruction, still this system has denied any kind of real change in the substratum-substance, taking place due to them. Its argument is this that the quality is by all means different from the substratum-substance, hence its origination and destruction are neither the origination and destruction nor another state of the Soul-Substance. In this way the Samkhya-Yoga and Nyaya-Vaisesika systems propounded the theory of the unchangeable permanence of the real entity-Soul in their respective manners, but the basic current of the doctrine of absolute permanence in regard to it is preserved as one and the same in these two traditions. Like the Jaina Philosophy, the Nyaya-Vaisesika accepts this view also that samskara (impression or force of the past action) of a being falls on the Soul-Substance because of the auspicious and inauspicious or pure and impure actions of an individual being, but as the Jaina system explains the fine material body (karmana-sarira) having the reflection or shadow (chaya) of that samskara (impression or force), the NyayaVaisesika does not do so, nevertheless, it had to conceive something because of its accepting the doctrine of rebirth of Soul. In accordance with this view it admits that Soul cannot go and come on account of its being all pervasive, but one atomic mind" (or atom-like mind) is associated with each soul; it goes by moving to the place of taking up another body on the destruction of one body (i.e. the previous body). This change of place by the mind is the rebirth of Soul. According to the Jaina Philosophy, Soul itself goes to another place of its rebirth along with its subtle material body. (karmana-karira), while the Nyaya-Vaisesika maintains that the meaning of rebirth is not the change of place of Soul, but the change of place of the mind. Here the process of determining rebirth of the Samkhya-Yoga system compares well with that of the Nyaya-Vaisesika, for the former conceives that the intellect (buddhi) or the subtle body (linga-sarira) which is the substratum of the qualities like merit and demerit, etc., and which being madhyama-parimana (intermediate dimension) is also motive at the time of death; it goes from one place to another by giving up the gross body, while the Nyaya-Vaisesika, having accepted eternal atomlike mind as motive, but not such subtle body of the Samkhya-Yoga, has accounted for the process of rebirth of Soul. According to Jaina metaphysics, Soul has been admitted as making movement with the subtle karmic body for rebirth, but there is no place for capacity of making any kind of motion in Soul conceived in the SamkhyaYoga and Nyaya-Vaisesika systems of thought. They maintain that the rebirth of Soul means the going and coming of its upadhi (attribute). Like the Jaina Philosophy, the Nyaya-Vaisesika admits the real elevation or rise and fall of Soul according to the dimension-magnitude of knowledge, belief (right

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Concept of "Jiva (Soul)" in Jaina Philosophy 107 attitude) and energy, i. e. effort or purity-impurity of human effort in it, but not like the Samkhya-Yoga tradition, as supposed by the relation of the attributive subtle body. The Nature of Soul: Buddhist View In order to deal with the nature of Soul in the Buddhist Philosophy, it is to be noted that the central idea of Lord Buddha that he could not perceive the permanence of any entity or substance made a tremendous influence on the later entire retinue of his followers. So, one undivided theory in regard to the nature of Soul did not remain fixed in the Buddhist Nikayas as it happend in the case of the Jaina, SamkhyaYoga, and Nyaya-Vaisesika systems of thought. 20 In the history of the Buddhist Philosophy or the Buddhist determination of reality in regard to the nature of Soul there are found five divisions: (1) PudgalaVartamangnairatmyavada, (2) Pudgalastivada, (3) Traikalika-dharmavada and dharmavada, (4) Dharma-nairaimya or Nihsvabhava or Sunyavada, and (5) The Vijnanavada. The Pali Pitaka says in one voice that the reality whose determination the other thinkers make in the form of Soul is like the momentary combination of mutually undivided feelings, ideas, volitions and other faculties and pure sensation or general consciousness." That is to say, there is no Soul apart from feelings, ideas, volitions, etc. The Buddhists make mention of it by the term 'nama'. In the Upanisads" the words 'nama-rupa' appear jointly and also a reference is there that any fundamental reality manifests itself in the nature of nama (name) and rupa (form). Lord Buddha did not accept any such different fundamental reality from which there may be the manifestation of nama, but he admitted nama' as an independent reality like the rupa; and this reality also is beginningless and endless because of being first indicated as aggregate (samghata-rupa) and bound in issues (santatibaddha). Prof. Vidhusekhara Bhattacharya this way explains the point: "By name 'nama' we understand primarily the mind (citta, vijnana, manas (consciousness) and secondarily the mentals (caitasika dharmas), i, e. feeling, perception, and the co-effects of consciousness (vedana, samjna, samskara). As the mind with the mentals 'inclines' (namati) towards its objects, it is called nama"." It can be observed in the evidence of the Pitaka that the stream of the aggregate of feelings, ideas, volitions and other faculties and consciousness is continuously flowing. This theory is known as Pudgala-natratmyavada because of there being no place of the permanent reality of the Soul-Substance (Pudgala dravya) in this consciousnesscentred current. But on the other side, there were four groups of the Buddhist order and many of the advocates of the doctrine of eternal Soul. When there might have begun the charge of Soullessness (nairatmya) from their quarters (four groups of the Buddhist order) and some people holding the view of the doctrine of eternality of Soul, might have joined the Buddhist order, then they again established the doctrine of Soul in their own manner. This doctrine is met with is the Kathavatthu; the Tattvasamgraha

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108 J. C. Sikdar etc., as the opponent of the Ekadesiya Buddhists. It is stated in the Tattvasamgraha that "some people who regard themselves as Bauddhas describe the soul by the name. of 'Pudgala' and declare it to be neither the same as, nor different from the Skandha, thought-phases."86 That is the Vatsiputriyas postulate the soul under the pretended name of 'Pudgala' which cannot be said to be either 'the same as' or 'different from' the 'thought-phases'. These Sammitiyas or Vatsiputriyas said that there is Pudgala (personality) or Jiva-dravya (Soul-Substance) in a real sense, but when they were asked what is the existential form (astitva rupa) as such, then they made denial of it. In this way, it is true that the doctrine of Pudgalasti came up itself within the Buddhist Order. But it could not adjust itself with the basic central point of view of Buddha; at last its name died out consequently. The doctrine of Pudgala-nairatmya was developing in many forms. The main. thought was how could it stand before the advocates of the doctrine of eternal Soul and how could the account for rebirth and bondage, liberation, etc., be made in a comprehensive manner, besides giving reply to the charges of the opponents against it. Out of this thought there emerged Sarvastivada (the doctrine of the traikalika existence of all entities). The advocates of this doctrine made the application of 'namatattva' (the Principle of consciousness) by the word 'citta' also, and determined this citta (the aggregates of feelings, ideas, volitions and other faculties and pure sensation or consciousness) by dividing it into many co-born new comers (i. c. co-effects or issues) and common and uncommon elements. This doctrine of Sarvastivadins made the subtlest analysis of citta (mind) and of its various conditions or caitasikas (mental faculties), but in spite of adhering to its own fundamental doctrine of momentariness, it established the tralkalikata (the existence of three points of time) of each individual citta (mind) and caltasika (mental faculty) in its own manner by admitting the past and future times." For example, "on the ground of the gold continuing to be the same, when it comes to be regarded as something permanent to some Buddhists like Dharmatrata and others, (they) hold (on the basis of this) that the thing (by itself permanent) passes through diverse states." 8 In the face of this view there began again an opposition to this doctrine of the Sarvastivadins that Buddha was only the advocate of the doctrine of momentariness of entities and the present time, then how could the theory of the three points of time (traikalikata) be reconciled with that view of the Master? The admission of the existence of three points of time was only the entrance of doctrine of eternality through the back door. Out of this thought there emerged the doctrine of Sautrantikas. It maintained the postulation of the entire developed structure of elements of citta-caitasikas (mind and mental faculties) but freed these elements (dharmas) by all means from the fold of the traikalika existence and established its view of only present existence."" Thus, there went on a strong mutual dispute among the Buddhist in regard to Reality. Some established the doctrine of Sat (Existence); others founded an entirely

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Concept of "Jiva (Soul)" in Jaina Philosophy 109 opposite doctrine of Asat (Non-Existence); some did both; some established the theory of anubhava (experience or realization). Similarly, many groups, holding Reality as permanent, non-permanent, both (permanent and non-permanent), not-both and one, many, both one and many), not-both, etc., were continuing. It appeared to Nagarjuna that it was not proper to fall in the line of these groups in accordance with the middle path of Buddha. This thought led him to the direction of Reality (tattva) which was free from these catuskotis (groups or points of disputation). And consequently he established Sunyavada (the doctrine of essencelessness or voidness of all appearances) out of this deliberation. 'Sunya' means dharma-nairatmya or ninsvabhavata. It was not the middle path to be bound in any Dharmin (substratum) or Dharma (element) and in this or that side. That which is Transcendental Reality is free from points of disputation or groups (catuskotis) and is only apprehensible by knowledge. For this reason, even while determining sunyavada, he maintained madhyamapratipada or the doctrine of spiritual elevation also. After this came at last the Yogacara school to which it appeared as such that Sunyavada did not make a determination of any Reality by bhavatmaka (thoughtful or emotional) or methodical way. Consequentiy, nama-tattva of Buddha, which centred on consciousness; also became as void (sunyavat) in the views of the people. Certainly, such a thought led the Yogacarins to the side of the doctrine of consciousness. They established nama, citta, cetana, or atma (mind, consciousness or soul), whatever one calls them, as the only vij napti (consciousness or beginningless root ideas or instinct of mind). The speciality of this theory from the first four doctrines as discussed above is this that the early Buddhists, having accepted the actual existence of the external matter apprehended by pure sensation or the senses (vijnanabahya-indriyagrahya-bhutabhautika-tattva), used to think on the problem, while the Vijnanavadins-old and new, did not admit the separate existence of such external matters and said that the corporeal reality (murtatattva) which the Buddhist and other than the Buddhists called 'Rupa' (Matter) is one aspect of nature of consciousness itself (vijnana) only, but it appears to be different froin consciousness due to ignorance (avidya) desire (vasana) and hypocrisy (samvrti). In this way the Buddhist tradition regarding the nature of Soul at last became established in the Vijnanavada of the Yogacara School, after having crossed many stages, and Dharmakirti, santaraksita, and Kamalasila made successful attempts to make it comprehensible by the intellect.o 1 Whatever branch of the Buddhist Philosophy may be the real distinction of the issues of citta (Citta-santana) of its own doctrine or of Jiva (Soul) by the difference of body is desirable to it. The Vijnanadvaitavadins, who did not accept anything other than consciousness as real, also followed the postulation of the distinction of Soul by the difference body,'% having accepted the real mutual distinction of the issues of consciousness. This postulation was one general characteristic of the Sramanic tradition. In regard to the dimension of Citta, Vijnana-santati or Jiva, the Buddhist tradition did not bring forward any real thought by which it can certainly be said in this

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110 J. C. Sikdar way that it is anuvadin (the advocate of the atomic dimension of soul) or deha-parimanavadin (the advocate of the doctrine of the dimension of Soul up to the extent of body). Nevertheless, it is stated in some places in the Buddhist works that 'Hadayavatthu' (heart-entity) is the seat of substratum of Citta or Vijnana. From this fact it can be said that, though the Buddhists might not have made any genuine consideration of Citta or Jivatattva from the point of view of dimension, they still might have accepted the impact of consciousness in the form of feelings like pleasure, pain, etc., pervading the whole body. It appears that, as the systems of thought like the Jaina, Samkhya-Yoga, etc., admit the subtle body, moving from one place of birth to another, in order to explain the process of rebirth in their respective manners, so too the Buddhists might have accepted a similar process from the beginning. If anybody, having died, is just to be reborned at another place, then a Gandharva 98 waits up to seven days for a favourable occasion. On the basis of the conception of Gandharva, the discussion on the antarabhava-sarira (the body of intermediate stage of life) has been made by the Buddhists, and the view was supported by Vasubandhu and others.9While Buddhaghosa explained the utpatti (production or birth) of pratisandhi by giving some example, without accepting any such antara-bhava-sarira. The Upanisadic view on the Nature of Soul In regard to the nature of Soul and of the Brahman difference of conception and of thought is noticable in different early Upanisads and several times at different places of the same Upanisad. It can then be said that the voice of the entire Upanisads is not one and the same in this respect. For this reason, many separate developments of thought on the nature of Soul went on from the very start among the thinkers holding the basis of the concept of Soul in the Upanisads. Out of these developments Vadarayana composed the Brahmasutra for the establishment of his own cherished views and mentioned also some other views which previously were current. Many commentaries were being written on it, and the bud of thought, which was in existence from the beginning, blossomed forth in the form of further explanations, but these early commentaries today are not found just as they originally were. As soon as Acarya Sankara wrote a commentary on the Brahmasutra, etc., and established the doctrine of Maya (Illusion), a reaction started again. The thinkers to whom this Mayavada was not acceptable wrote commentaries on the Brahmasutra by opposing this doctrine, having followed the path of any one of the previous teachers. There is more or less mutual difference of views in their thoughts; some difference of views is found in the application of definition and example : Even then all of them are agreed upon one point that Sankara, says that such Soul has only the illusory (mayika) experience, not real, for it is also real, and this Soul having the real existence is also distinct by the difference of body and permanent. 96

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Concept of "Jiva (Soul)" in Jaina Philosophy 111 Every Acarya like Sankara and others took mainly the basis of the Upanisads in support of his views and produced one and the same reading in different places in different manners. Like this many diverse development of thoughts are found in the Upanisads but it can be said by making their classification that the first is the party of Acarya Sankara, the second is that of Madhva, and all the remaining Acaryas are in the third group. Sankara, not concending that there is any really real existence except Brahman, explains the multiplicity of individual souls as experienced in practical life in terms of Maya (Illusion) or Avidyasakti (power of Nescience). This power also is not independent of the Brahman. Hence, according to his view, the mutual distinction between Soul and Brahman, is not realdeg7 (tattvika). Madhva maintained an opposite view to that of Acarya Sankara in regard to Soul by asserting that it is not imaginary but is real, and it is also distinct from the Brahman. In this way the view of Madhva finds place in the doctrine of infinite eternal Souls.8* Bhaskara99 and all other Acaryas actually accept Soul, but as a modification, an effect or a part of the Brahman. The modification, effect, or part, however, may be due to the power of the Brahman, but they are not at all illusory. Thus, the development on the concept of Soul went on progressing in the thinking of different Acaryas. The current of the Vedantic thought regarding the concept of Soul has continued in the traditions of aiming at Monism, namely, Kevaladvaita (Absolute Monism), Satyopadhi-advaita, Visistadvaita, Dvaitadvaita, Avibhagadvaita, Suddhadvaita and Acintabhedabheda, and it is also finding support in the form of Dvaitavada (Dualism). Soul is nothing independent of the Brahman. (It is nothing at all). Hence, according to Sankara, the (multiplicity of) individual Souls and their mutual difference are both unreal. Sankara, admitting the Brahman to be the only real Reality, explains the multiplicity of individual souls as also the multiplicity (i. e. the multiplicity exhibited in) the world in terms of Maya (Illusion). Hence, according to his view, individual soul is not independent and real entity. It is rather #mere appearance of the really real Brahman, an appearance due to the association of Maya, Avidya (Nescience) or Antahkarana (internal organ). Even this appearance ceases to be there with the individual soul's realization of its own identity with the Brahman, Absolute Monism has to make a possibility of mutual distinction of individual souls just as it has to make a possibility of the relation of Soul with the Brahman because of there being only pure and undivided consciousness as its objective. Besides this, it has to determine the transmigration of Soul from body to body in order to effect rebirth. At the root, when there is only one transcendental reality and many kinds of distinction are to be made, then its only way is left to take the support of Maya or Avidya.

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112 J. C. Sikdar The disciples of Acarya Sankara and his commentators conceived many ideas about the nature of Soul; they appear to be contradictory to one another many a times. Some of their conceptions are given below : Pratibimbavada :-Soul is conceived by some Acaryas like idyaranya Svami and others in their respective manners as the reflection of the Brahman. Some accept such reflection as existing in (or deriving from) ignorance (avidyagata); some admit it as existing in the internal sense-organ or the mind-substance (antahkaranagata); the third one regards it as existing in non-intelligence (ajnanagata). Thus, Pratibimbavada (Doctrine of the reflection of the Brahman) has been supported in different forms. 100 : Avacchedavada :-Some Acaryas, having put the word 'Avaccheda' in place of 'Pratibimba' say that the Brahman reflected an the antahkarana (internal senseorgan or mind-substance), etc., is not Soul but the Brahman narrowed or conditioned by the limitations of the antahkarana (antahkaranavacchinna-Brahman) only is the nature (svarupa) of Soul. 101 Brahmajivavada :--This doctrine maintains that Soul is neither the reflection (pratibimba) of the Brahman or its limited condition (avaccheda), but the unmodified Brahman itself is respectively Soul due to the cause of the spiritual ignorance as well as the Brahman because of the knowledge of spiritual truth.102 Thus, these three views are mainly prevalent among the Kevaladvaitavadins in regard to the nature of Soul. According to Bhaskara, the Brahman transforms Itself into Soul like the universe by Its various kinds of powers. So Soul is the modification of the Brahman and is endowed with activity, i. e. it is true because of being born of satyopadhi (limitation or condition of truth).103 Even though the Brahman is one, still Its modifications may be many; there is no contradiction between oneness and manifoldness or multiplicity. 104 Just as one and the same sea is perceived as many in the form of waves, so is Soul the part and modification of the Brahman and there is the real existence of it insofar as it exists in association with ignorance, desires, and actions. 105 On the cessation of ignorance this Soul, which is atomic in nature, realises oneness or identity with the Brahman. Ramanuja, the advocate of Visistadvaitavada (qualified Monism), having conceived Soul, like the universe as the unmanifest body of the Brahman at the root, explains that unmanifest to be the manifest Soul and manifest prapanca in succession. All these that the unmanifest power of consciousness (cit-sakti) attains the form of the manifest soul and acts also, happen due to the cause of Parabrahma Narayana 106 who exists in both fine and gross, inanimate and animate substances by pervading them. "The Self is often called jnana, or consciousness, because of the fact that it is self-revealing as consciousness."107 As the individual souls and the inanimate

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Concept of "Jiva (Soul)" in Jaina Philosophy creation are parts of the Brahman, "so their identity (abheda) with Brahman", becomes primary as their difference (bheda), inasmuch as the substance may be considered to be different from its attributes, "108 As Dvaitadvaitavadin (advocate of the doctrine of the Absolute as unity in difference), Nimbarka accepts the modification of Parabrahman in the form of infinite souls, even though he regards Parabrahman as non-different essence or nature (abhinnasvarupa). "Just as the life force or prana manifests itself into various kinds of conative and cognative sense-functions, yet keeps its own independence, integrity and difference from them, so the Brahman also manifests itself through the numberless spirits and matter without losing itself in them."10" These souls are not imposed (aropita), as the Brahman is at once one with and different from the souls. 113 According to the doctrine of Avibhagadvaita of Vijnanabhiksu, Purusa (Self) is beginningless and independent like Prakrti, even then it cannot exist as separate or distinguishable from the Brahman.110 All souls exists as undivided with It and are regulated by Its power. 11 Vallabha, the Suddhadvaitavadin, says that like the Universe, Soul too is the real modification of the Brahman. It has manifested Itself by Its own will with the preponderance of the elements of being, consciousness, and bliss (saccidananda) in Its three forms as matter, soul, and the Brahman. In spite of such modification born of Its will, It exists only as unmodified and pure.112 According to Sri Caitanya also, the Brahman manifests Itself as infinite souls by virtue of Its Jivasakti (the power represented by the pure selves). The relation of these souls with the Brahman is bhedabheda (identity-cum-difference), 118 but it is unthinkable (acintaniya), for the Brahman exists one with Itself and yet produces the universe through Its own unthinkable, indeterminable, and inscrutable power.114 All the doctrines from that of Bhaskara to that of Caitanya maintain that Soul is atomic in nature and size; it becomes liberated, when there takes place the destruction of ignorance by knowledge, devotion, etc. In the liberated condition it realizes identity or oneness with the Brahman, i.c. Its true nature, in one or other form.115 All the Acaryas, having advocated anujiva (atomic soul) makes the tenability of rebirth of Soul brought about by the subtle body. Madhva, even though being a Vedantin, does not take recourse to any kind of Monism or non-difference (identity). On the basis of Upanisads and other works he establishes a theory that Soul is atomic (anu) and infinite, but because of being independent and eternal, it is neither the modification of Parabrahman, nor Its effect, nor its part. When Soul becomes free of ignorance it realizes the lordship of the Brahman or Visnu.116 15

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114 J. C. Sikdar A critical study of the nature of Soul as conceived by the Indian systems of thought reveals that the Jaina conception of Soul appeals to the common sense, besides its metaphysical value. Its importance lies in the fact that it reflects the doctrine of animism by admitting six kayajivas perva ded by Soul, namely prthivikaya-jiva (earthbodied being), apkaya-jiva (water-bodied being), tejakaya-jiva (fire-bodied being), vayukaya-jiva (air-bodied being), vanispatikaya-jiva (plant-bodied being) and trasakayajiva (mobile being), as they exist in Nature. References 1. Bharatiyatattvavidya, p. 80. 2. Ibid. 3. VP., 34. 12-24, 702-715; also Gommatasara, "Jivakanda" 4. VP., 202, 664. 5. Kecit Saugatammanya apyatmanam pracaksate pudgalavyapadesena tattva nyatvadivarjitam -Tattvasamgraha, 336. 6. VP., 8. 10. 361. 7. Puranad-galanacca sariradinam pudgalah ", Ibid., 20.2. 664 (comm), 8. Jive tava niyama jive jivevi niyama jive " Ibid., 6. 10. 256. 9. Jivati tava niyama jive, jive puna siya jivai siya no jivail" lbid., 6. 10. 256. 10 This date is recently arrived by M. A. Dhaky. Cf. His paper in this volume. Earlier conceded date was early centuries of Christian Era. 11. "Imdiyapano ya tadha balapano taha ya aupano ya Anappanappano jivanam homti pana te / "-- Pravacanasara, II. 54. 12. "Avanne java aruvi jive sasae avatthie logadavve!", VP., 2. 10. 118. 13. Ibid., 2. 10. 118. 14. Nityavasthitanyarupani /", TS., V. 4. 15. Jivadavva Goyama ! no samkhejja no asamkhejja anamta", VP., 25.2.720. 16. VP., 20,1.661; "Sa amte jive anamte jivel". Ibid., 2.1.91. 17. "Asamkhijja dhammatthikayapaesa .... jivatthikayapoggalatthikayavi evam ceva l", Ibid., 2.10.119; Sthananga, 4.3.334; see also Tattvarthasara, 3.19; TS, V. 8. 18. "Pradesasamharavisargabhyam pradipavat /", TS., V. 16; See also; Tattvar. thasara, 3. 14. 19. "Nanam ca damsanam ceva carittam ca tavo taha / Viriyam uvayoga ya eyam jivassa lakkhanam ll" -Uttaradhyayana-Sutra, 28.11. 20. "Jive nam savirie sapurisakkaraparakkame ayabhavenam Jivabhavam uvadamseti/", VP., 2.10.120; 13.4.481. 21. Ibid., 2. 10. 120; 13.4.481. 22. "Aya siya nane siya annane nane puna niya mam aya", Ibid., 12.10.468.

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Concept of "Jiva (Soul)" in Jaina Philosophy 23. "Aya niyamam damsane damsanevi niyamam aya ", Ibid., 12.10.468. 24. "Atthaviha aya pannatta, tamjaha-daviyaya kasayaya jogaya, uvaogaya nanaya damsanaya carittaya viriyaya /", 25. Ibid. -VP., 12.10.467. 26. "Indiyapano ya tadha balapano taha ya aupano ya Anappanappano jivanam homti pana te //", -Pravacanasara, II. 54. 2222222 27. "Vigrahagatau karmayogah "-TS. II. 26. 28. Jive nam saya samiyam eyate java tam tam bhavam parinamai", -VP., 3.3.153. 29. VP., 20.3.665. 30. "Sukhaduhkhajivitamaranopagrahasca "-TS., V. 20. "Karta bhokta atma padgalakaramago bhavati vyavaharat/" -Niyamasara, 18 (Chaya). 31. 32. Sarvarthasiddhi, p. 289. 33. "Ganadharavada" (3), gatha, 1638. 34. "No aya bhasa anna bhasa....ruvi bhasa no aruvi bhasa acitta bhasa, ajiva bhasa, jivanam bhasa no ajivanam //", -VP., 13.7.493; "No aya mane anne mane, jaha bhasa taha mane vi java ajivanam mane /", -VP., 13.7.493-4, 35. "Ayavi kae annevi kac.... ruvi vi kae aruvi vi kae...sacittevi kae acittevi kae, jivevi kae ajivevi kae jivanavi kae ajivanavi kae/", VP., 13. 7. 495. Puvvimpi kae, kaijjamanevi kae kayasamayaviikkamtevi kae.....puvvimpi kae bhijjai kaijjamanevi kae bhijjai, kayasamayaviikkamete vi kae bhijjai/", VP., 13. 7. 495. 37. Evam khalu panaivae java micchadainsanasalle vattamanassa sacceva jive sacceva jivaya java anagarovaogo vattamanassa sacceva jive sacceva jivaya// Ibid., 17. 2. 596. TS., ch. V. 21. 36. 38. "Parasparopagraho jivanam/", 39. Sarvarthasiddhi, pp. 289-90. 40. "Asamkheyabhagadisu jivanam /"; "Pradesasamharavisargabhyam pradipa vat ", TS., V. 15. 16. Tatthissa ya kunthussa ya evam same ceva jive ", VP., 7,8.294. VP., 8. 3. 325. 41. 42. 43. "Asamkhyeyabhagadisa jivanam "-TS., V. 15; "Agugurudehappamano' uvasamharappasappado ceda /", 44. GS., "Jivakanda", 583. 45. 46. 47. Ibid., 1. 9. 73. Samkarabhasya on Brahmasutra II, 2, 34. VP., 12, 10, 467. 115 Dravyasamgraha, 10.

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116 J. C. Sikdar 48. Ibid., 8. 3. 325. 49. "Na jayate msyate va kadacinnayam bhutva bhavita va na bhuyah / Ajo nityah sasvato'yam purano na hanyate hanyamane sarire //", Gita, II. 20. 50. "Nainam chindanti sastrani nainam dahati pavakah / na cainam kledayantyapo na sosayati marutah l/", Ibid., II. 23. 51. "Acchedyo'ayamadahyo'ayamakledyo 'asosya eva ca/ Nityah sarvagatah sthanuracalo' ayam sanatanah il Gita, II. 24 52.. VP., 9. 33. 387. 53: "Nityah sarvagatah sthanuracalo 'ayam sanatanah/ Gita, II. 24. 54. "Vasamsi, jirnani yatha vihaya navani gahnati naro'apara ni / Tatha sarirani vihaya jirnanyanyani samyati navani dehi il", Ibid., II. 22. 65, VP., 2. 1. 91. 56. "Atha matam--jnanasya samavayikaranamatma, na sariram, atastasya karyaikadesata na yukteti, tacca na sariratmanorekantenavibhagat Samsarinah 1",--Visesavasyakabhasya p. 12. "Hetumadanityamavyapi sakriyamanekamasritam lingan / Savayavam paratantran vyaktam viparitamavyaktam 1l", SK., 10. 58. "Jananamaranakarananam pratiniyamadayugapatravsttesca purusabahutvam siddham traigunyaviparyayaccaiva ll", SK., 18. 59. "Tasmacca viparyasat siddham saksitvamasya purusasya Kaivalyam madhyasthyam draststvamakartsbhavasca //", SK., 19. 60. "Purvotpannamasaktam niyatam mahadadisuksmaparyantam/ Samsarati nirupabhogam bhavairadhivasitam lingam/l", SK., 40; See also the preface of Ganadharavada, pp. 12, 21, 61. "Tasmat na badhyate napi mucyate napi samsarati kascit / Samsarati badhyate mucyate ca nanasraya prakstih //", SK., 62; "Citram yathasrayamste sthanvadibhyo yatha vina chaya Tadvadvina visesaih na tisthati nirasrayam lingam //"," Ibid., 41. 62. Ibid., 62. 63. Ibid., 40. 64. "Purusarthahetukamidan nimittanaimittikaprasangena/ Prakrtervibhutvayogannatavadvyavatisthate lingam ll" Ibid., 42. 65. "Vyavasthato nana /",VS., 3.2.20; "Sastrasamarthyacca", Ibid., 3.2.21. 66. "Vibhavanmahanakasastathacatma /", Ibid., 7.1.22. 67. "Anasritatvanityatve canyatravayavidravyebhyah !", PPBhi., "Dravyasadharmyaprakarana", Setu, p. 390.

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Concept of "Jiva (Soul)" in Jaina Philosophy 68. "Pranapananimesonmesajivanamanogatindriyantaravikarah sukhaduhkhecchadvesa prayatnascatmano lingani ", VS., 3.2.4; See also Atmaprakarana of PPBha. "Tasya gunah buddhisukhaduhk hecchadvesaprayatnadharmadharmasamskarasa mkhyaparimanaprthaktvasamyogavibhagah /" PPBha., Atmaprakarana; see also VS., 3.2.4. 70. PPBha., Atmaprakarana. 71. "Tadatyantavimokso'apavargah", NS., 1.1.22; NBha., 1.1.22; 'Moksa means separation of or shedding off the karmapudgalas from soul' "Introduction to Ganadharavada", p. 17. 72. VSU., 1. 1. 4. 73. PPBha., Atmaprakarana, p. 30. 74. "Atthi avinasadhammi karei veu atthi nivvanam / Atthi ya mokkhovao cha ssammattassa thanam // Sanmatiprakarana, 3.55. (Sanmati Tarka) 75. "Na karyasrayakartsvadhat / Nyayavartika, 3. 1. 6; "Vaikalyam pramapanam veti //", Ibid.; p. 509; "Ekavinase dvitiyavinasannaikatyam ) Vinasavinasalaksanayiruddhadharmadhyasannanatvamityarthah /", Ibid., 3. 1. 9., p. 510. 76. Jnana (1) cikirsaprayatnanam samavayah kartstvam, sukhaduhkhasamvitsamavayo bhoktstvam, etattu na sarire, nimittatvat kartpsariramucyate Nyayavartika, 3. 1. 6, p. 559; see Bharatiyatattvavidya, p. 87, Pandit Sukhlalji Sangahvi. 77. "Tadabhavadanu manah ", VS., 7. 1. 23; VSU., 7. 12. 78. Bharatiyatattvavidya, pp. 81-90. 79. Ibid., p. 90. 80. See Buddhist Logic, Vol. I., pp. 3-14 and The Central Philosophy of Buddhism p. 26, for the three Bhumikas introductions) of the Buddhist Tattvajnana (Epistemology), vide Bharatiyatattvavidya, p. 94. 81. Visuddhimagga, 4. 33; see Samyuttanikaya, III. 16; Introduction to Ganadharavada, pp. 82-87. 82. The Central Conception of Buddhism, p. 23, Prof. Stcherbatsky. 83. Taddhedam tarhyavyakstamasit / tannamarupabhyameva vyakriyata // Brhadaranyanaka Upanisad, 1.4.7; see also Chandog yopanisad, VI, 2.2.3; VII, 14.1. 84. The Basic Conception of Buddhism, pp. 87-88; Vidhusekhara Bhattacharya 85. "Paudgalikasyapi avyakstavastuvadinah pudgalo api dravyato astiti", Abhidharmadipa, p. 258; "Nagnatapakse prakseptavyah /", Ibid., p. 257; See also Tattvasangraha, 336.

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118 J. C. Sikdar 86. Tattvasamgraha, 336. Santaraksit, Gaekwad's Oriental Series No. XXX, XXXI, (Vols, I, II), 1926. 87. "Hemno anugamasamyena sthiratvam manyate tada / Avasthabhedavanbhavah kaiscidbauddhairapisyate ||" TS., 1786, p. 503; "Sarvamasti pradeso' asti sarvam nastiti caparah / Avyakstastivaditi catvaro vadinah smstah / Abhidharmadipa (AbdD), ka. 299, p. 257, Vimala Mitra Ibid. (comm). 88. Tattvasamgraha, 1786 f. 89, See Abh.K., Ka. V. 24-6, vide The Central Conception of Buddhism, pp. 64-80. 90. Madhyamika Karikavitti, pp. 16, 26 and 108 and 275, Karika 5.7 thereon SM., 17; Madhyamakakarika, 5, 7.8, vide Bharatiyatattvavidya, pp. 97-8; "Vina pramanam paravanna Sunyah svapaksasiddheh padamasnuvita Kupyet-kstanatah sprsyate pramanamaho' sudsstam tvadasuyidsstam" -Syadyadamanjari 17, p. 144. 91. Pramanavartika, 2. 327 etc; Tats. 1965-1969 ff. pp. 550.82. 92. See Dharmakirti's Santanantarasiddhi. 93. Dighanikaya, p. 206, 'Gandhabba'. 94. Milindapanho supra, p. 46, No. 2; Ibid., p. 142 (Tippana), p. 132; See the Tibetan books of the dead; vide Bharatiyatattvavidya, pp. 9041. 95. Tayidam pakatena manussacutipatisandhikkamena pakasayissama", VM., 17. 163, p. 389; See Bharatiyatattvavidya, pp. 90-99. 96. "Cit-svabhava atma visayi jadasvabhava buddhindriya-deha visaya visayah/", Bhamati, vide BS., p. 231; "Aham pratyaya-visaya-kartsvyatirekena tat saksi sarva-bhutasthah sama ekah kutastha nityah purusa.... sarvasyatma /" $Bha., on BS., 1.1.4; All the Non-Sankarite Vedantins agee in holding (1) that Sankara is wrong when he says that an individual soul is an illusory (mayik), not real existence, for it is real and (ii) That individual souls are different in different bodies and (iii) that individual souls are eternal. 97. "Jiva Brahmaiva naparah l", Brahmasiddhi, p. 9; See also Bauddhadarsana and Vedanta, Dr. C. D. Sharma, p. 224. 98 Sarvadarsanasamgrahagala Purnaprajnadarsana, p. 55. 99. "Karyarupena nanatvamabhedah karanatmana / Hematmana yatha abhedah kundalyatmana bhida ||" Bhaskara on BS., p. 18; "Brahmakaryatvat prapancasya / vastutyam Brahmaiva hi karanatmana karyatmarravyavasthitamityuktam ", Ibid.

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Coneept of "Jiva (Soul)" in Jaina Philosophy - 119 100. Vedantasiddhantasuktimanjari, "Prathama pariccheda", 28-40. 101. "Ghatasamvsta mityadisrutiyuktisamasrayat Anye antahkaranenavacchinnam jivam babhasire 1)", Vedantasiddhantasuktimanjari, Prathama pariccheda, 41. 102. "Kaunteya iva radheyo jivah svavidyaya parah / Nabhaso napyavacchinna ityahurapara budham |", Ibid. 1.42. 103. Bhaskarabhasya, II. 1. 27; also 1.4.25. 104. Abheda-dharmasca bhedo yatha mahodadherabhedah sa eva taranga dyatmana vartamano bheda ityucyate, na hi tarangadayah pasanadisu disyante tasyaiva tah saktayah sakti saktimatosca ananyatvam anyatvam copalaksyate........tasmat sarvam ekanekatmakam natyantam abhinnam bhinnam va ', Ibid., II. 1.18. 105. Ibid., 1. 4.21; vide H. I. Ph., Vol. III, p. 6, S. N. Dasgupta. 106. See Ramanuja's Bhasya, XI, 3. 40-41. 107. Ibid., IL. III. 29-30, vide H. L. Ph, Vol. III, p. 160. 108. Jivavata prthak siddhyanarha visesanatvena acidvastuno Brahmamsatyam; visistavastvekadesatvena abheda-vyavaharo mukhyah, visesanaisesyayoh svarupasvabhava-bhedena-bheda-vyavaharo' api mukhyah ", Sri Bhasya, III, 2. 28, vide H. I. Ph.. Vol. III, p. 195. 109. H. I. Ph. Vol. III, pp 405-6; see also srinivasa's commentary on Nimbarka's Vedanta Parijata-Saurabha on Brahmasutra, I. i, 1-3, vide H. I. Ph., Vol. III, p. 406. 110. "Bhedabhedau vibhagavibhagarupau kalabheden1 aviruddhau anyonya bhavasca jiva-brahmanor atyantika eva/", Vijnanamstabhasya, I. 1.2, vide H. I. Ph., vol. III, p. 461. - 111. Ibid., 1. 1. 2. vide H. T. Ph., vol. III, p. 459. 112. Sat Sandarbha, p. 254, vide H. I. Ph , Vol. IV, p. 404. 113. Ibid., p. 260, vide H. I. Ph., Vol. IV, p. 407. 114. Ibid., p. 675, vide H. I. Ph., Vol IV, p. 428. Ibid., p. 678, vide H. I. Ph., Vol. IV, p. 429. 115. History of Indian Philosophy, Vol. IV. pp. 155-6. 116. Nyayasudha on Anuvyakhya, vide H. I. Ph., Vol. IV, p. 317; Brahma Sutra-bhas ya, 1. 1. 1.

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"NATAPUTTA' IN EARLY NIRGRANTHA LITERATURE M. A. Dhaky The Pali canon of the Buddhists refers to Jina Vardhamana Mahavira as *Niggantha Nataputta' (Ceylonese version) or 'Niggantha Nataputta' (Burman version). The appelation 'Nataputta' is after Vardhamana's clan-nomen Nata', Jnat;; the prefixed term 'Niggantha' (Nirgrantha) alludes to the Sramanic Church of which he was the leader. No scholar, however, seems to have investigated in depth as to the situation as it obtains in regard to this specific (clanic) appelation inside the literature of the Nirgranthas. The present paper addresses itself to exploring this particular aspect of inquiry. The earlier texts of the Ardhamagadhi canon do contain clear as well as copious references to 'Nataputta' (Inatnputra, scion of the Jnats clan). The broad temporal bracket of the relevant passages (or verses as the case may be) inside the different texts is c. B. C. 250-A. D. 250. While this epithet virtually disappears after that period, the reminiscences of it echo in the post-Gupta, pre-medieval and medieval commentaries, laxicons, and sometimes also in the hymns, the phase with which the present paper shall not deal. Unlike the Buddhist references which allude to Mahavira singularly by his clan epithet, the early Nirgrantha canonical texts employ it alongside a large variety of other honorifics and epithets. Moreover, the Nirgranthas had not needed to prefix the qualificatory Niggantha' to his clan epithet 'Nataputta' since for them he was not an outsider but the leader of their own Order, Nirgrantha Church. For them it, therefore, went without specifically so saying. The earliest pertinent references to Nataputta figure inside the two relatively later chapters of the Acaranga (Book I) which of course do not seem later than the third and the second century B. C. The eighth chapter's eighth lecture (uddesa) therein refers to 'Nataputta' in a verse : ayaM se avare dhamme nAtaputtena saahite| AyavajjaM paDiyAraM vijahejjA tidhA tidhA / --31ETTIT, TA FPIFFET, C.C.219 Next the "Uvadhana-sutta" ("Upadhana-sutra", c. 3rd-2nd cent. B. C.), which forms 'Chapter 9' (Book I) of the selfsame work, twice refers to this epithet (once as 'Natasuta') in one and the same verse :

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'Nataputta' in Early Nirgrantha Literature fe madhukathAsu samayamhi nAtasute visoge akkhu / etAti se urAlAti gacchati nAtapute asaraNAe // In the Sutrakrtanga (Book 1), several important references (c. 3rd-2nd cent. B. C.) containing this appelation occur : moreover, the variant 'Natiputta', and the abbreviation 'Nata', besides the usual 'Nataputta' also figure. uccAvatAni gacchaMtA ganbhamessaMta'naMtaso / nAtapute mahAvIre evamAha jinottame || - AcArAMga, prathama skandha, 9.1.50. je eta caraMti AhitaM nAtenaM mahatA mahesiNA / uTThita te samuTThitA annonnaM sAraMti dhammao // 16 evaM se udAhu anuttaranANI anuttaradaMsI anuttaranANadaMsanadhare arahA nAtapute bhagavaM vesAlIe viyAhite // 121 -- sUtrakRtAMga 1.2.3.22. (The variant 'Natiputta' is the result of pronouncing 'Jnatr' as Jnatri' as is done in Hindi, Bangla, etc., and not as Jnatru' or 'Jnatra ( rural ) ' as rendered in Gujarati, Oriya, etc.) Also in the "Mahavira-stava" (c. 2nd cent. B. C.) inside the selfsame agama, a question is thus asked in regard to Nataputta's knowledge and insights: kataM ca nANaM taM daMsanaM se sIlaM kataM nAtasutassa AsI / nAsinaM bhikkhu jathAtathenaM athAsutaM brUhi jathA nisaMtaM // sudaMsana sesa jaso girissa pavuccatI mahato pavvatassa / etovame samaNe nAtatte jAtI - jaso - daMsana-nANasIle || - sUtrakRtAMga 1.1.2.27. - sUtrakRtAMga 1.2.2.26. -- sUtrakRtAMga 1.6.2 Next, in the same hymn, Nataputta's dimensions of glory are compared with those of the Sudarsana-giri ( Sumeru-parvata) : dAnAna seTTha abhayappadAnaM saccesu yA aNavajjaM vadaMti / tave yA uttama baMbhaceraM loguttame bhagavaM nAtapute // -- sUtrakRtAMga 1.6.14 And thereafter it is said: "Just as lending protection (abhayadana) is best of helps, an unhurting right utterance is best in the category of truth-telling, and celebacy (brahmacarya) is best among austerities, so is best Bhagavan Nataputta among the world :" -- sUtrakRtAMga 1.6.23

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122 M. A. Dhaky And finally the following verse in the selfsame hymn once more refers to Nataputta : "And just as the one who possesses seven lavas (in the five ultimate heavenly worlds) are best among those beings who remain in stable state, and as the heaven Sudharma's is the finest of all assembly-halls, and among all orders the one that leads to the path of liberation is the best, so is Nataputta matchless (among the "knowers'): ThitINa seTThA lavasattamA yA sabhA sUdhammA va sabhANa seThA / nivvANa seTThA jatha savvadhammA nAtaputtA paramatthi nANI // -sUtrakRtAMga 1.6.24 Also in Book II of the Sutrakstanga, in the chapter "Ardrakiya" (c. 3rd2nd cent. B. C.) references to Samana Nataputta and Isino Nataputta figure : pannaM jatA vaNie udayaTThI Atassa hetu pagareti saMgaM / tatovame samaNe nAtaputte icceva me hotI matI viyakkA // -sUtrakRtAMga 2.6.19 savve si jIvAna dayaTThatAe sAvajja dosaM parivajjayaMtA / tassaMkiNo isiNo nAtaputtA udiTThabhattaM parivajjayaMti // -sUtrakRtAMga 2.6.40 The Dasavaikalika-sutra also refers to Nataputta in its chapter on "Pindesana" (c. 3rd-2nd cent. B. C.) which dwells upon monastic rules for begging food and permissible alms. The two verses cited below (without translation) is the first case in point : etaM ca dosaM daThUnaM nAtaputtena bhAsitaM / aNumAtaM pi medhAvI mAyAmosaM vivajjae / --vazavakAlikasUtra 5.2.49 viDamubbheimaM loNaM tellaM sappi ca phANitaM / na te sannihimicchaMti nAtaputtavacoratA / / -dazavakAlikasUtra 6.17 The next two verses claim that, if clothes, begging bowl, blanket, and the feet-cleaner are accepted (by a friar) for the sake of modesty and for the maintenance of ascetic practices, it cannot be construed as possession (parigraha); because it is in the final analysis) the "attachment which is possession par excellence as enjoined by Nataputta': . jaM pi vatthaM ca pAtaM vA kaMbalaM pAdapuMchanaM / taM pi saMjama-lajjaTThA dhAreMti parihare vi ca // na so pariggaho vutto nAtaputtena taainaa| mucchA pariggaho vutto iti vutaM mahesiNA // -dazavakAlikasUtra 6.19-20

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'Nataputta' in Early Nirgrantha Literature 123 In the famous "sa-bhikhu" chapter of this work, Nataputta is once more referred to in connection with the six living substantialities (sad[ Jiwa]nikaya), the five great vows (panca-mahavratas) and the fifty kinds of channels for control. ( sari vara) over passions: rotiya nAtaputtavacanaM atasame manejjA chappi kAe / paMca ca phAse mahatvatAni paMcAsavasaMbarae je sabhikkhU || -vazayakAlika sUtra, 10.5. In the Uttaradhyayana-sutra, the reference to Nataputta figures only once, as an ending sentence to its chapter six: This same sentence also figures in the Sutraklanga ( 1.2.3.22), cited in the foregoing. In both cases this seems a later addition, probably of c. first century B.C.-A.D.", though it is hard to determine. which text was the first to receive it. Among the last works to notice Nataputta' is the Vyakhyaprajnapti, a scholiastic compilation very largely of c. 2nd-3rd cent. A.D., which uses earlier sources and occasionally incorporates phrases in the style of c. 1st cent. B.C.-A.D., particularly in its kathanuyoga passages. The work in the first place, and at two separate but otherwise identical situations, brings in Sramana Nataputta as the expositor of the five existentialities (pancastikayas) and statements about which of them possess form and which other are formless; this figures inside the 'Kaludayaprocha' passage where Nataputta (sometimes with the qualifying word 'Sramapa') is five times mentioned :3 evaM khalu samaNe nAtapute paMca atvikAe panaveti dhammatthikArya adhammatyikAyaM jIvatdhikArya poggalAtthikAyaM AgAsatthikAyaM / tatya naM nAtapute cattAri asthikAe ajIvakAe pannaveti, dhammatvikArya adhammatvikArya AgAsatthikArya poggala tthikArya | evaM ca samaNe nAtapute jIvatvikA arUvikArya jIvakAyaM pannaveti / tatya naM samaNe nAtapute cattAri avikAe arUvikAe pannaveti dhammatvikArya adhammatkiArya AgAsatyikAyaM jIvatyikAyeM / egaM ca naM samaNe nAtapute poggalatthakArya rUvikArya ajIvakArya panna veti / Also, in the querries of the sramapopasaka Maddua, Sramana Natapulta' once again figures in connection with the exposition of the five existentialities. (The date of this phrase may be the same as the last-noted.) evaM khalu mayA ! tava dhammAyarie dhammovaesae samaNe nAtapute paMca asthikArya pannaveti'........ In a long passage concerning Somila brahmana, Sramana Nataputta once again appears in a phrase, though the passage may not be very early and in point

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124 M. A. Dhaky of fact may be belong to the 2nd or 3rd century A.D. since it incorporates a term purvanupurvis : evaM khalu samaNe nAtaputte puvvAnupubbi caramAne gAmAnugAmaM dUijjamAne suhaMsuhenaM..............."(ityAdi) Contemporaneous to the last noted, and final reference to "Nataputta' is to be discerned in the third appendix "Bhavana" in the second book of the Acarangasutra: tenaM kAlenaM tenaM samayenaM samaNe bhagavaM mahAvIre nAte nAtaputte nAtakulavinivvatte videhe videhadinne facevta facerunt atei atentfer face for ...**** (scaifa,) After this, references to 'Nataputta' are virtually absent in the agamas. Notes and References 1. Besides Vira and Mahavira, he is also called Buddha, Rsi, Maharsi, Muni, Mahamuni, Kasyapa (after his gotra), etc. 2. In the Dasavaikalika-sutra, the whole chapter is in the ancient Vaitaliya metre, the sentence appears as verse; but since it has no metrical consistency, it creates unconformity. The next verse numbered 23 seems an interpolation by virtue of its style, wording, and content. In point of fact this chapter of the Dasavaikalika ends with the verse 21. The whole of the chapter 6 of the Uttaradhyayana is in Anustubha metre, the end marked by the sentence under discussion appears separately in prose form with nothing after that. 3. While the Vyakhya-prajnapati's main bulk is stylistically dateable to the 2nd-3rd cent. A.D., its Kathanuyoga passages and chapters, some of which could be of the 1st, 2nd, originally belonged to other works; these have been shunted to this work possibly in the period between the late fourth and the early sixth century A.D. 4. There is no evidence that Mahavira has expounded the pancastikayas. These were known to, and collectively mentioned by Jina Parsva in the Rsibhasitani and possibly the detailed nature of the astikayas was first defined by the pontiffs of the sect of Parsva. The term does not figure in earlier texts. The Prasnavyakarana, a pretender agama of c. seventh century A.D., mentions natamuni; and Dhananjaya, the Digambara poet of the 7th-8th century A.D., includes Jnatnputra' in the list of the epithets of Mahavira. (I forego citing these later references, which in any case are secondary; for in the age of these later authors, the epithet Nataputta' for Mahavira was not in currency, and if at all appearing as rare instances, the usage derives from or harks back to the early agamic sources.) N. B. In the citations from the agamas the language has been restored to Ardhamagadhi by eliminating the Maharastri Praksta affectations.

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THE CONCEPT OF MIND IN JAINISM T. G. Kalghatgi The problem of the nature and functions of mind has a significant place in philosophy as well as psychology. It has eluded the grasp of the philosophers and psychologists from the early past to the present day. Metaphysically, the mind was considered by some as the principle of the Universe existing in relation to the phenomenal world. Mind, in point of fact, was given primary emphasis as a cosmic principle by the idealists. Psychologically, what concerns is the individual mind,individual's sphere of psychic states. It is not easy to define mind; for its difinition has to be in terms of psychic processes and states. Wundt says that mind is the pre-scientific concept. It covers the whole field of internal experiences. McDougall defines mind as an organised system of mental and purposive forces. The philosophical study of mind shows that the ancient Indian thinkers possibly were aware that they were groping at grasping the intangible, ineffable and immaterial : But they could not free themselves from the material. In the preUpanisadic thought, the principle of Rta became the Principle of the Order of the Universe. Similarly, the term kratu is shown to be the antecedent of the term manas or prajna. In the Upanisads the importance of mind and its functions was gradually realised. An expression such as "I was elsewhere in mind, I could not see, I could not hear" is met with in the Brhadaranyaka Upanisad. 3 The old metaphysical problem of the relation of mind and soul continued to disturb the philosophers of the ancient world. Aristotle, for example, in his De Anima said that Democritus regarded mind as identical with the soul for the fineness of its particles. Titus Lucretius Carus avered that mind and soul are kept together in close union and make up a single nature. The Jaina thinkers, on their part, asserted the distinction between soul and mind. Jina Vardhamana Mahavira was asked by Gautama whether mind was different from the soul. "Oh, Gautama," said, Mahavira, "mind is not the soul, as speech, like mind, is different from the soul. Non-living substances have no mind". Mind was postulated, and the postulation was based on the evidence of experience. The contact of the sense organ with the soul alone does not give rise to experiences, because there the mind is absent. Again mind has the functional connotation which speaks for its nature, just as speech signifies the function of speaking, fire expresses the function of burning and the light shows the light."6 (Miss) Washburn says that there is no objective proof for the existence of mind." We have to posit the existence of mind on the basis of behaviour and experience.

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T. G. Kalghatgi I intend, for this article, restrict study to the psychological aspect of the nature and functions of mind. 126 The Jaina approach towards the study of mind has been realistic. The mind and its states are analysed on the empirical level: Still the Jaina ideal is moksa, freeing of the soul from the impurities of karma. The purity as well as the divinity of the soul are the foundational principles of Jaina philosophy. The Jaina theory of mind postulates mind and nature as different in kind and as sharply separated and opposed. Traces of the primitive conception of the mind are still to be found in this theory. Yet, it tried to overcome the conflict between mind and nature and establish intimate relation between them. The function of the mind is knowing and thinking. The Sthananga describes it as "Samkalpa vyaparacati". The Visesavasyaka-bhasya of Jinabhadra gani (c. A. D. 585) defines mind in terms of mental processes-"mananam va manaye va anena mano" It is taken in the substantive sense. The contact of the sense organs with the soul alone does not give rise to cognition in the relevant experiences, because of the absence of mind. Again, the mind has the functional connotation which speaks for its nature. For instance, a man may not hear a sound or see an object when the mind is preoccupied; when the mind is elsewhere we cannot perceive, as we already find mentioned in the Brhadaranyaka Upanisad. Mind, in the popular sense, is not simply a 'subject' in the logical sense, but is also a 'substance' in real being, and the various activities of mind are expressions or notions. Manas has functional significance because it describes the functions of the mind like thinking, imagining, and expecting." From the functional significance of the mind, its structure is inferred. The Jaina thinkers have made a distinction between the two phases of the minddravya-manas (structural phase) and bhava-manas (the functional phase). The first refers to the material or the physical basis and the second to the psychic functions. of the mind. The first, we may refer as analogous (though not perhaps the same). to the brain and the second to the psychic states and functions, like thinking, imagining, dreaming, willing etc. The cognitive, affective, and the conative functions of mind refer to the psychic aspect, the bhava-manas. The material, as we described above, is composed of the infinite, very fine and coherent particles of atoms, meant for the formation of mind. They are the manovarganas. They are meant for the functions of mind: Dravyatah dravya manah. It has been further described as a collection of fine particles which are meant for exciting thought processes due to yoga arising out of the contact of the soul with the body.10 In the Gommatasara (jivakanda) (c. late 10th cent. A. D.), there is a description of the structural mind as produced in the heart from the coming together of mind molecules like a full-blown lotus with eight petals. 11

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The Concept of Mind in Jainism 127 The structural phase of the mind was recognised by the philosophers of India and the West as well. The Upanisadic philosophers supposed that mind for its formation depends on 'alimentation'.1: Mind was supposed to have been formed out of the food that we take--"annamayam manah." Food takes three different forms--the subtlest part becoming mind. According the Samkhya-yoga, buddhi, ahankara and manas are products of praksti.18 Hiriyanna says that, according to this view, the functions that we describe mental are really mechanical processes of the physical organism, which assume a psychical character only when illuminated by the spirit. 14 In the Vedanta darsana, antahkarana is looked upon as bhautika. In Western thought also, there were philosophers who conceived of mind as material. Mind is formed of fine and exceedingly minute bodies. 16 The Jaina distinction between the dravya-manas and bhava-manas can be compared to the description of mind given by C. D. Broad in his Mind and its Place in Nature. 16 According to him, mind has two factors --the bodily and the psychic. The bodily factor is described as the living brain and the nervous system; about the psychic factor, says Broad; it is sentience alone. Neither mental characteristics nor mental events seem to belong to it. Broad, however, seems to be vague regarding the psychic factor. Regarding the dravya-manas, we may refer to the view of McDougall who has likened it to the mental structure, though he was careful to suggest that the structure of the mind is a conceptual system.17 The problem of the instrumentality of mind for experience may next be considered. It was generally believed that mind is a sense-organ (indriya) like other sense-organs. In the Upanisads we find references to the mind as indriya. The Prasna-Upanisad mentions mind as the central sense organ. There were some philosophers who believed that manas, buddhi and ahamkara together constitute the internal organ (antahkarana). The Nyaya-Vaisesika systems regarded mind as an internal organ. Gautama did not include it in the list of sense-organs. Kanada is silent on this issue. Vatsyayana, on his part, included manas under the senses. The Jainas believed that mind is a "no-indriya" in the sense that it is different from the 5 sense-organs. Its sense contents and functions are not entirely identical with those of indriyas. The prefix 'no' does not mean the absence in the negative sense: It is at times rendered as isad. It is quasi-sense organ. They still accept the instrumental function of the mind. In the Gommatasara (Jivakanda), there is a brief description of the mind as no-indriya mental states, and events are possible through mind. But there is no external manifestation as in the case of other sense-organs. The function of mind is assimilative. 18 The Pramanamimamsa describes mind as the thing which grasps everything. In the vstti of the same it is said, "Manomindriyamiti no indriyamiti ca ucyate". 19 The Tattvarthasutra describes this function as sruti-cognition. The function is also the mati-cognitions and its modes.20 The Jainas have accepted the instrumental nature of mind

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128 T. G. Kalghatgi (karanatva), having two spheres of function :- i) bahya karanarva (external function) and ii) antahkaranatva (internal function). Even the dravyamanas has been described as antahkarana. Being the internal organ, it is different from the sense-organs. 2) However, such a description of mind need not be interpreted in the sense that, according to the Jaina view, mind is not a sense organ; in fact it is more than a sense organ. The function is not specific like that of other sense organs: It is sarvarthagrahanam. The relation between body and mind has been a perennial problem for philosophers and psychologists as well. Attempts have been made to solve it by presenting various theories based upon the fundamental philosophical standpoints of the philosophers. The problem has two sides- i) philosophical and the ii) psychological approach to the problem. Philosophically, there are the materialists who have given exclusive emphasis on matter, the mind, for them, being either a product of matter or a non-entity. The idealists lay emphasis on the primacy of mind. The realists emphasise the reality of both matter and mind. The relation between finite mind and finite body may be : 1) a complete dependence, as when mind is considered to be the secretion of the brain; 2) that of parallelism where the two series, the physical and the mental run parallel to each other and 3) the relation of interaction between the physical and the mental. The Jaina philosophers discussed the metaphysical aspect of the problem and they also brought out the psychological implications of the problem. This is very much evident in the exposition of the mechanism of the bondage of the soul, the psyche by the flow and accumulation of the karma-varganas. Jina Mahavira had pointed out to Ganadhara Vayubhuti that it is not correct to maintain that consciousness is a product of the collection of bhutas, material elements, like earth and water, or just as intoxication is produced by the combination of ghataki flowers and jaggery, though not found in the elements separately. The cetana in point of fact is the quality or property of the soul. In this we find the refutation of the Lokayata or Materialist view. 22 Similar arguments were put forth in the Sutrakrtanga.23 On account of the rise (udaya), annihilation (ksaya), and suppression (upasama) of karmic particles, jiva has 5 bhavas.24 Being affected by the changes in the karmic material, jiva experiences certain emotional states. But whatever emotional states appear in the consciousness are due to causal agency of jiva. The extrinsic cause is the physical matter and the proximate cause is the jiva. It is thus parallelistic. Two distinct causal agencies have been discerned : nimitta karta or efficient cause, and upadana karta or substantial cause of the psychic changes. The two series, the karmic and the psychic correspond to each other. Karmic matter brings about its own changes. Jiva, through its impure ways of thought that are conditioned by karmic matter, brings about its own psychic changes. But the Jaina parallelism is not merely the temporal correspondence of the two series, point by point : It is transcended by the doctrine of nimitta karta. As in the Cartesian view, their thinking and unthinking are distinct, yet the two are related by the peculiar

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The Concept of Mind in Jainism 129 concept of causal relation. The unthinking may be the nimitta karta of the other and the converse may be also true. But the two causal relationships are independent. Kundakundacarya gives a graphic description of the process of the formation of the physical and the mental states and also their interaction. The world space is filled with material bodies, some perceptible, others imperceptible. These constitute the karma. These are the karma-varganas. They are the physical molecules of a particular constitution which give them the tendency to be attracted by the jiva. 26 This is also known as the karma-prayoga-pudgala. Jiva and karmavarganas coexist, but by the mere fact of contiguity, Jiva and karmic matter are brought together, as the casket filled with black collyrium power becomes black by mere contact.26 The relation of the bhava-mana-rupa has been described on the analogy of the mixture of milk and water ksiraniravat.27 Just as the lotus-hued ruby placed in a cup of milk imparts its lustre to the milk, so does the jiva residing in the body impart its lustre or intelligence to the body. Radhakrishnan has pointed out that the Jainas have accepted the dualism of body and mind and the parallelism, with all its limitations. The Jainas have advocated a sort of pre-established harmony to explain the reasons for the soul to experience the fruits of karma.28 But the Jainas do not merely speak the language of the pre-established harmony. That would be a mere mechanistic explanation. Metaphysically, they recognised the dichotomy of body and mind. Yet, the empirical approach showed them that there is an interaction and mutual influence. Their approaches to the problems were from two different planes--the noumenal (niscaya-naya) and the phenomenal points of view (vyavahara-naya). A clear and a consistent formulation from the vyavahara-naya would have been possible if the metaphysical and the psychological analyses were clearly distinguished. "The Jaina theory was an attempt at the integration of the metaphysical dichotomy of jiva and ajiva and the establishment of the individual mind and body" 29 Notes and References 1. Wilhem Wundt, Principles of Physicological Psychology, translated by E. B. Titchner, McMillan & Co., New York 1904, "Introdu ction", p. 3. 2. William McDougall, An Outline of Psychology, 12th edt., Mathuen & Co., London 1948, p. 35. 3. Brhadaranyaka Upanisad III, 1, 4. 4. B. Rand, The classical Psychologists, Houghton Miffin Co., 1912, p. 98. 5. Abhidhana Rajendra Vol. IV, p. 82. Ibid. 7. Margaret Washburn, The Animal Mind (The Animal Behaviour Series 4th edition), McMillan & Co., New York 1936, p. 31. 8. Visesavasyakabhasya 3525. 17

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130 T. G. Kalghatgi 9. Abhidhana Rajendra, Vol. IV, p. 74. 10. Visesavasyakabhasya 3525. 11. Gommatasara-Jivakanda 443. 12. T. G. Kalghatgi, Some Problems in Jaina Psychology (Karnatak Uni versity), Dharwar 1961, p. 21. 13. Chandog ya Upanisad VI, 12. 14. H. Hiriyanna, Outlines of Indian Philosophy (Allen and Unwin), 1932, p. 285. 15. Band, The Classical, p. 99. 16. C. D. Broad, Mind and its Place in Nature, Kegan Paul 1937, Ch. XIV. 17. McDougall, An Outline., p. 42. 18. Gommatasara ( jivakanda) 444. 19. Pramana-mimamsa 24 and vitti thereof. 20. Tattvartha-sutra II, 21. 21. Abhidhana Rajendra Vol. IV, p. 76. 22. Ganadharavada, Part III. 23. Sutrakrtanga 8 and commentary. 24. Pancastikaya sara 69, 70-78. 25. Ibid., 70-78. Sacred Books of the Jainas Vol. III, Arrah 1920, Editor's Commentary. Ibid. 27. Abhidhana Rajendra Vol. IV, p. 75. 28. S. Radhakrishnan, Indian Philosophy, Vol. I., Allen Unwin 1941, p. 310. T. G. Kalghatgi, Some Problems., p. 29. 26.

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A PROPOS OF THE BOTIKA SECT M. A. Dhaky Sagarmal Jain Up to the period of the niryuktis (c. A. D. 5251), the Svetambara Jaina canon noticed only seven nihnavas (heretices), each of whom had differed on one singular point from, or one aspect or interpretation of, one or the other early doctrine of the Nirgrantha religion. Partly basing his exposition on the immediately preceding, rather succinct, exegetical notices and partly on the then current elucidatory traditions on such and similar old records, Jinabhadra gani ksamaaramana in the Viss Avasyaka-bhasya (c. A. D. 5853), presents an historical as well as quasi-historical account of these traditional seven, plus an additional or the eighth. heretic, Sivabhuti. While the preceding more ancient seven nihnavas ultimately had been proven inconsequential, the eighth one, the heresiarch Sivabhuti,-by his separation from the main ecclesiastical stream, brought about a major schism which eventually grew into a definite, viable, and an important sect with a school of thinking and practice that was branded "Botika drsti (Bodia ditthi)" by the post-agamic Svetambara commentators. 4 The term "Botika" ("Bodiya" or "Bodiyana" in Jaina Maharastri and "Bodiga" or "Bodia" in late Ardha-Magadhi) has been taken to mean "Digambara" by current Svetambara writers, a misinterpretation that has been perpetrated presumably from the time of the late medieval Svetambara writings onward, and had of late attracted unwarranted attacks on Jinabhadra gani ksamaaramana by some pundits of the Digambara sect who did not suspect that the interpretation of the term and hence the ascription of the sect was wrong. Indeed," Walther Schubring was aware that the term did not originally imply the way it was later thought to be. Schubring, however, suggested no alternative interpretation. It was Muni Jambuvijaya who made a right guess that the appelation "Botika" had meant Yapaniya"". Let it at the outset be clarified that, before Jinabhadra gani, the term. "Bodiya" is mentioned in the Bhasya (c. A. D. 550-575) on the Avasyaka-sutra; the bhasya-gatha, moreover, reports the date of the origination of "Bodiya ditthi" to be V. N. S. 609/A.D. 132. The still earlier Mula-bhasya (e. A. D. 550) briefly alludes to a question asked by Sivabhuti to Arya Krsna at Rathavirapura (the place of schism, unidentified, perhaps somewhere in M. P. or U. P., 10) which

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132 M. A. Dhaky & Sagarmal Jain apparently was a prelude to the discussion between the two pontiffs which ultimately led to the schisms (as the commentators including Jinabhadra gani report). The latter gatha also figures in the Uttaradhyayana-niryukti (c. A. D. 525) 11. The gatha, as found in the mulabhasya of the Avasyaka-sutra, may have been taken from the Uttaradhyayana-nir yukti or, equally, it may have drifted to the selfsame niryukti from the mulabhasya. At any rate the gatha in question is not posterior to c. A. D. 550. The Niryuktis do sometimes briefly allude occasionally with one word or a few catch words, to the anecdotes pur porting to some historical events or happenings besides legends, parables, etc., which are not long afterwards commented upon by the Praksta bhasyas and the curnis and next by the Samsksta vsttis in fuller perspective. At the same time, there are instances where the Nir yuktigathas are partly (or wholly and sometimes inextricably) mixed up with those of bhasyas12. At any rate, the mula-bhasya on the Avasyaka which alludes to Sivabhuti, is definitely anterior to the Vises= Avasyaka-bhasya. (This exonerates Jinabhadra gani !) Posterior to the Vises= Avasyaka-bhasya, the Avasyaka-curni (c. A. D. 600650), while explaining the relevant older bhasya-gathas, narrates the Sivabhuti episode at some length, and, at one other place, classes the monks of the five sects, -the Ajivaka, Tapasa, Parivrajaka, Tatksanika (Buddhist), and 'Botiya'-as avandya, unworthy of paying obeisance. 13 A verse, plausibly an interpolation, in the Ogha-niryukti (main text c. early 6th cent. A. D.) interprets a visual encounter on one's way with a Cakracara 14, Panduranga (Sivaite monk) and Botika as augering uppropitious, the worst of them all being Botika, meeting whom would consequence in death 15 ! This interpolation, however, could be of a date as early as the seventh or the eighth century; for contempt toward the Botika is also noticeable in the Sutra-krtanga-curni (c. last quarter of the 7th cent. A. D.)18, and what is more, still earlier in the curni by Agastyasimha on the Dasavaikalika-sutra (c. A.D. 650)17. Incidentally, Bana-bhatta, in the Harsa-carita (c. early 7th cent, A. D.), explicitly refers to an episode of visual encounter of a nagnataka to prince Harsavardhana at one place and prince's looked upon as inauspicious, even prognosticative of death18 ! It is then clear that, aside from the Svetambaras, the brahmanists of the period also believed that the visual confrontation with a nude Jaina monk (ksapana) is unpropitious. Among the early literary notices on Botika, the last is perhaps by Haribhadra suri. In his Botika-pratisedhal' which may perhaps be the same as his Botikanirasa 20 also gives the characteristics of Botika21 not applicable to the Digambara but to the Yapaniya sect. 32 None of these sources, however, define or explain what 'Botika' means. The term may mean "polluted" or "corrupt". The verb 'botavun' in the current

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A Propos of the Botika Sect 133 Gujarati means 'to pollute'. The Sartha Gujarati Jodonikosa28 derives the word from the desya 'bota 24 whereas the Praksta is "Bodia" and not "Boytia". So Professor Harivallabh Bhayani suggested another current Gujarati word "bolavun" to shave as a source-word and "Bodia" and its Sanskritized form "Botika" simply meaning "shaven" or by extension, nude. 26 But the meaning of the term glossed above does not go far in explaining the characteristic features and doctrinal positions of the Botika sect. A statement in the Acaranga-curni (c. late 3rd quarter of the 7th cent. A. D.), cited by Muni Jambuvijaya, somewhat illumines the problem. 26 According to this commentary, the Bodiyas are those whose only possession is their body (sarira-parigrahi)27 meaning thereby that the Botika monks practicised nudity, and they received in and ate food from their folded palms (pani-puta-bhoji), which, by implication, meant the rejection of begging bowl, the use of which the monastic practice of the protoSvetambara friars allowed. However, the definition of the term Botika, if this feature alone is considered, can equally apply to the Digambara monks. That the Curni's succinct but pointed description applies to the friars of the Yapaniya order is clear from the Yapaniya work Aradhana of Sivarya (c. 6th cent. A. D.), the author specifically declaring himself to be 'pani-tala-bhoji'.28 The early Yapaniyas, it seems, were particular in stressing this specific feature of their practice since the Northern Yapaniya monks, unlike their Digambara counterpart, often bore the epithet 'arya' (as in Sivarya's lineage) or vacaka, ksamasramana, etc. as their early Gupta inscriptions (c. A. D. 370) from Vidisa would tend to suggest. 29 There the friar concerned is expressly called "pani-patrika", the one who uses palms as bowl. The Yapaniyas and the Digambaras shared two monastic features in common; strict nudity, and almost absolute non-possession for friars. But the Yapaniyas recognized the same early agamas which are the part of the Svetambara canon; and hence there was no doctrinal difference between the Svetambaras and the Yapaniyas unlike Digambaras and these two sects. However, the secessionist Sivabhuti, the originator of the Yapaniya sect, was not Digambara but Svetambara. Svetambaras for long did not know about the existence of the Digambara sect and their different doctrinal views. Hence by the term Botika they could not have meant Digambara but Yapaniya. According to the earlier part of the Sthaviravali (hagiological list) of the Paryusana-kalpa, 30 he was the disciple of Arya Dhanagiri and grand disciple of Arya Phalgumitra in the line of the illustrious of Arya Vajra; and, according to the later additional part (c. A. D. 503/516)81 of the selfsame sthaviravali, Sivabhuti had a confrere Ajja Kanha, Arya Klsna.3% There is, however, no hint there about Sivabhuti's secession from the main stream. In point of fact, his disciple-Arya Sandila-onwards the line of pontiffs continues till it ends with Arya Sandila (or Skandila) who had presided over the Mathura Synod (c. A. D. 363) :

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134 M. A. Dhaky & Sagarmal Jain Arya Vajra Arya Ratha Arya Pusyagiri Arya Phalgumitra Arya Dhanagiri Arya Sivabhuti Arya Krsna (ob. before K. E. 95) Arya Bhadra Arya Sandila (or Skandila) (c. A. D. 363) From the sthaviravali it is clear that Arya Sivabhuti was a senior confrere of Arya Krsna as against the impression carried in Jinabhadra gani's narration, which makes Arya Krsna "guru" and Sivabhuti "sisya", a mistake in fact had been made by the earlier bhasya. Significantly, while the svetambara commentators denigrate Sivabhuti, 'the Digambara Jaina work Bhavapahuda (Bhavaprabhsta, c. late 8th cent. A.D. or later), 33 ascribed to Kundakundacarya, extalls Sivabhuti for his bhavavisuddhi by tusa-bhasa. 84 Since no Digambara pontiff with the appelation of Sivabhuti is known, it is very likely that Bhavapahuda's Sivabh iti is probably identical with the separatist Sivabhuti of the Svetambara sources, who was most welcome to the Digambara sect since he had insisted on nudity and absolute nonpossession. As for the date of Arya Sivabhuti, since he is fisth after Aiya Vajra (c. 1st cent. A.D.) in the succession list, he may be ascribed to c. 2nd 3rd cent. A. D. The Mathura Silapatta (stone plaque) dated to the 95th year of the Kusana Era very reverentially depicts " Kanha samana (Krsna Sramana or Arya Krsna)". 85 The date of the silapatta in terms of Christian Era variously can be A.D. 200-205, or 223, or 238, depending on the year from which the Era of Kaniska is reckoned or

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A Propos of the Botika Sect 135 computed.36 In any case, the traditional date of V.N.S. 609/A.D. 132 for the Botika schisni given by the bhasya and maintained by Jinabhadra gani does not seem accurate. 87 The Mathura silapatta of Arya Ktsna represents the guru-murti, and the presence inside the depiction of Nagaraja shows that some years had already elapsed after the demise of the pontiff Arya Krsna. Under the circumstances, the Sivabhuti schism ultimately may have taken place some time late in the last quarter of the second century A.D. at the latest. We may note, in passing, the date given by Devasena in his Darsanasara88 for the origination of the Yapaniya sect: According to which it was founded by Srikalasa, a Svetambara pontiff, in V.S. 675 (A.D. 619), or, as the alternate reading says, in V.S. 205/A.D. 159, at Kalyana.39 Kalyana was the capital of the Calukyas from the days of Ahavamalla Somesvara I who was enthroned in A.D. 1044. Nothing, however, is known from the historical records about that town before the days of the Calukyas. And the date, at least A.D. 619 is much farther afield from the truth. Devasena for certain was in darkness about the origin of the Yapaniya sect. For all sects (excepting for his own), he not only conjures up an historical wrong perspective but, the worst of all, a highly sectarian and venomous standpoint also of which Srutasagara (15th cent. A.D.) and Ratnanandi (16th-17th cent. A.D.) were heirs. 40 There are no parallels in pre-medieval Svetambara literature to the writings of the last two authors. 41 Notes and References 1. The available niryuktis have been ascribed by late Muni Punyavijaya to (the so-called) Bhadrabahu II, brother of the astronomer Varahmihira (c. early 6th cent. A.D.), according to the Jaina writers of the Solanki period. While the existence of Bhadrabahu II cannot be proven, nor is there any real ground to so suppose, the niryuktis can of course be ascribed to c. A.D. 525, or inside years not long after the Valabhi Synod II (c. A.D. 503/516), with the qualification that they partly draw on the one hand from the floating samgrahanis compiled between the third and the fifth century A.D., and on the other hand also contain verses which may have been interpolated between the sixth and the eighth century A.D. The Sthananga-sutra (c. 3rd quarter of the 4th cent. A.D.), the Aupapatika-sutra (c. 3rd cent. A.D.), and the Avasyaka-nir yukti (c. A.D. 525) in particular take notice of the seven nihnavas. The subsequent exegesis elaborate upon the original succinctly stated information in the aforenoted works.

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136 M. A. Dhaky & Sagarmal Jain 3. Jinabhadra gani ksamasramana apparently had passed away in c. A.D. 594. He had written the commentary in Sanskrit on his Vises- Avasyaka. bhasya which he had left unfinished before death. Also the Visesanavati and the Jitakalpabhasya were compiled before the Vises - Avasyakabhasya. So the plausible date of composition of the Vises=Avasyakabhasya could be c. A.D. 585 or at most a few years later on average computation. This is the stock view reflected in most of the current Svetambara Jaina writings. The writers were under double delusion in that they mistook the Yapaniya like the Aradhana of Sivarya (c. 5th-6th cent. A.D,) and the Mulacara of Vattakare (c. 6th-7th cent. A.D.) as of Digambara affiliation (as did most, and still do many, Digambara writers themselves despite late A.N. Upadhye as well as late Pt. Nathuram Premi's investigations). The current historical investigations on the major early schisms in the Nirgrantha Church had, therefore, gone completely astray, the conclusions reached were absolutely erroneous, and all these writings have only served to mislead both old and new generations of scholars including Western and the Japanese. For the latest, among those who took "Botika" as "Digambara", cf. Jagadish Chandra Jain and Mohanlal Mehta, Jaina Sahitya ka Brhad Itihasa (Hindi), Pt. 2, Varanasi 1966, p. 205. One other factor that arose their anger was Jinabhadra's defence on the agamic position of the sequential occurrence of perception and cognition for an omniscient. The Doctrines of the Jainas, first edition, reprint, Delhi 1978, p. 50: "The Svetambara report (Av. nijj 418 a) on the heresy committed by Bodiya Sivabhuti in the year 609 after MV, who wanted the Jina-kappa (Jina-kalpa) to be made generally acknowledged and who himself accepted it notwithstanding the warnings of his guru. Originally, however, this was nothing to do with the Digambaras and was related to them only later". Cf. "Prastavana" (Gujarati) Ayaranga-suttam (Pt. 1), Jaina-AgamaSeries Vol. 2, Sri Mahavira Jaina Vidyalaya, Bombay 1977, p. 49. The first of these verses gives the date of the Botika schism at Rathavirapura and the next verse ascribes it to Botika Sivabhuti the Heretic, and reports that this heresy came into being at Rathavirapura. In the next verses figure a hint as to a dialogue between Sivabhuti and Arya Krsna at Rathavirapura and to Kaundinya and Kotivira, two supporters and disciples of Sivaonati. 5. 6. 7. 8.

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A Propos of the Botika Sect 137 chanvAsasatAiM NavuttarAI taiyA siddhi gatassa vIrassa / to boDiyANa diTThI radhavIrapure samuppaNNA // 3032 // UhAe paNNattaM boDiyasivabhUtiuttarehi imaM / micchaiMsaNamiNamo radhavIrapure samuppaNaM // 3033 / / radhavIrapuraM gagaraM dIvagamujjANa majjakaNhe y| sivabhUtissuvahimmI pucchA therANa kadhaNA ya // 3034 // boDiyasivabhUIo boDiyaliMgassa hoti uppttii| koNDiNNakoTTavIrA paraMparapphAsauppaNNA // 3035 // -vizeSAvazyakabhASya It seems that all four verses apparently are quotes from the earlier bhasya-commentaries. The last two at least have been called "bhasyagathas" or "sangraha-gathas" by commentators. The basic verses are followed by a long narrative by Jinabhadra gani (up to vs. 3093) on how it all eventualized. 9. Cf. above vs. 3032. The A.D. conversion is based on Harmann Jacobi's rackoning B.C. 477 as the year of Vira-nirvana. 10. This is just a guess; it may not be right. 11. Cf. Muni Punyavijaya (Gujarati), "Chedasutrakara and Niryuktikara," Sri Mahavira Jaina Vidyalaya Rajata-Mahotsava-Grantha, Bombay 1940, p. 191. Muni Punyavijaya had regarded Botika as Digambara. 12. For instance the niryukti and the bhasya of the Brhat-kalpa sutra and of the Nisitha-sutra. 13. kiM ca, imevi paMca Na vaMdiyavA samaNasaddevi sati, jahA AjIvaNa tAvasA parivvAyagA taccaNiyA boDiyA samaNA vA imaM sAsaNaM paDivannA, Na ya te annatitthe Na ya satitthe je vi satitthe na pratijJAmaNapAlayanti te vi paMca pAsatthAdI Na vaMditavvA / (For discussion, cf. Mohanlal Mehta, Jaina Sahitya ka Brhad Itihasa (Hindi), Pt. 3, Parsvanatha Vidyasrama Sodha Samsthana, Varanasi 1967, p. 302.) 14. The meaning of the term is unclear to us. It may perhaps mean a monk of a sect whose practice was to progress circularly on his way. 15. For discussion see Jain & Mehta, Brhad., Pt. 2, p. 205. 16. tamiti taM attayAe pasaMvuDaM royamANaM, ege Na savve, samaMtA bhAsaMti paribhAsaMti, AjIvakaprAyAH anyatIthikAH, suttaM aNAgatobhAsiyaM ca kAUNa boddigaa| and : te iti AjIvikAH boDiyAdayo ye coddizyabhojinaH paakhnnddaaH| also : 18

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138 M. A. Dhaky & Sagarmal Jain pratilabhya jJAna-darzana-cAritravantaM dharma pratilabhya tIrthakaropadezAd jamAlivad AtmotkarSadoSAd vinazyanti, godAmAhilAvasAnAH sarve nivAH AtmotkarSAda vinaSTAH boTikAzca / (Ed. Muni Sri Punyavijayaji, Sayagadangasutta, Prakrit Text Society Series No. 19, Ahmedabad 1975, pp. 90, 92, and 219.) 17. puNo viseso jiNadesite, Na boDiga NiNhagAdisacchaMdagAhe // (Ed. Muni Punyavijaya, Dasakaliyasuttam, Prakrit Text Society Series No. 17, Ahmedabad 1973, p. 256.) Cf. Harsacarita v; also see v. S. Agrawal, Haryacarita : Eka Samskrtika Adhyayana (Hindi), Patna 1964, pp. 90. 109. Agrawal identifies the nagnataka of Bana bhatta with Yapaniya monk. Earlier than Bana, in Visakhadatta's Samskrta play, the Mudrarakyasa, similar hateful attitude toward the ksapanaka (nude Jaina monk) is evinced as noted by Agrawal : (For the text, cf. Kane, fifth edition, Motilal Banarasidas, Varanasi 1965, p. 20.) 19. As the name suggests, the work deals with the refutation of the Botika (monastic) practices. 20. This is the view of Pt. Dalsukh Malvania he expressed during a discus sion with the first author. We have not seen this work. 21. For details see in this volume the article in Hindi on this subject by Pt. Malvania. 22. Ibid., pp. 68-73. Gujarat Vidyapith, 5th edition, Ahmedabad 1967. 24. Ibid., p. 109. 25. During a personal discussion with the first author. 26. "Aha-jai evaM appabahuaNuthullaceyaNAceyaNadavvaAdANAto pariggaho bhavati teNa je ime sarIra mittapariggahA pANipuDabhoiNo te NAma apariggahA, taM jahA--uduDaga-boDiyA(ya)-sarakkhamAdi tesiM appAdipariggahaviyappA Natthi, taM ca [5]pariggahaM bhatta (vataM) laddhaM sesANi vi vayANi tesiM bhavissaMti, vali(ti)tte ya saMjamo, tato mokkha i [ti / taM ca Na bhavati, jamhA-etadevegesi mahabbhayaM bhavati [sU0 154] je boDiyAdi AukkAyA rasagAdi tiviti (AukkAya-uddesigAdi giNheMti ?) tesi tadeva sarIraM mahabbhayaM / je vi AukkAiyauddesiyAdi pariharaMti jAvaNijjAiNo te vi apaDilehitaM bhuMjaMti apaDilehite ya ThANAdINi kareMti |"--aacaaraanggcuurnni (Cf. Ayarangasuttam, "prastavana" (Gujarati), Jaina Agama Series 2, pt. 1, Bombay 1977, p. 49) Ibid. 28. For the citation and the discussion thereof, of. Nathooram Premi, "Yapaniyon-ka Sahitya" (Hindi), Jaina Sahitya aur Itihasa, Bombay 1956, pp. 68-69. G. S. Gai, "Three Inscriptions of Ramagupta," Journal of the Oriental Institute, Vol. XVIII, pp. 250-251. 23. 27.

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A Propos of the Botika Sect 139 30. Ed. Muni Darsanavijaya, Sri Pattavali-Samuccaya. Sri-Caritra Smaraka Granthamala, No. 22, Viramgam 1933, pp. 8 and 10. 31. 18--therassa NaM ajjadhaNagirissa vAsiTTasagutassa ajjasiva bhui there aMtevAsI kucchasagutte / 19--therassa NaM ajjasivabhUissa kucchasaguttasya ajjabha dde there antevAsI kAsavagutte / and : vandAmi phaggumittaM ca, goyamaM dhaNagiri ca vAsiDheM / kucchaM sivabhUimpiya, kosiya dujjata kaNhe a||1|| This goes against the Avasyaka literature's statement that Arya Sivabhuti was a disciple of Arya Krsna. The Sthaviravali being about five centu ries earlier, for is certainly more reliable on this point. 33. Pt. Pannalal Sahityacharya, Kundakunda-bharati, Faltan 1970, p. 263. 34. At gaat nafaqat FETTHIETTI NAmeNa ya sivabhUI kevalaNANI phuDaM jAo / / -bhAvapAhuDa 53 / 35. Cf. Vincent A. Smith, The Jain Stupa and Other Antiquities of Mathura, Allahabad 1901, Plate XVII, Fig. 2. 36. It is now more or less certain that the Kusana Era is not identical with the saka Era and hence did not commence in A.D. 78. The latest compu tation by G. V. Mitterwallner favours A. D. 143 for K. E. to begin. 37. It would be nearer the truth if the V. N. S. date is later than B. C. 477. Recent researches on the Buddha Nirvana date favour a century later than the traditional B. C. 483. If this can be established, V. N. S., too, will come down by a century, in which case the Botika schisin may have to be dated to c. A. D. 232. The Kanha-Samana plaque of K. E. 95, on Mitterwallner reckoning, is to be dated to A. D. 238. (The latter two dates are close enough!) 38. Ed. Nathooram Premi, Bombay V. S. 1974 (A. D. 1917), p. 13. 39. Carot arhat H T IT TE ECI jAvaNiyasaMghabhAvo sirikalasAdo ha sevaDado // 29 / / 40. For a rejoinder, cf. Muni Kalyanavijaya Sramana Bhagavana Mahavira (Hindi), Jalor V.S. 1998 (A.D. 1948), pp. 307-318. Muni Kalyana vijaya, as most others had, confused Botika with the Digambaras, and to that extent (and also due to a few other historical errors) his rejoinder suffers. The existence of the Digambara sect as such was unknown to the Svetambaras, who otherwise knew Botika (Yapaniya) against whom of course they were bitter. Since Yapaniya sect had for long disappeared in North, the later Svetambara writers confused "Botika" with "Digambara" because of the naganya (nudity) and their being pani-tala-bhoji or using palms as a begging bowl.

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RECONCILIATION OF BUDDHIST AND VEDANTIC NOTION OF SELF Y. S. Shastri There is a general impression that Buddhism is opposed to the existence of Self or Atman... Indeed many scholars of distinction maintained that this non-soul theory demarcates Buddhism from Vedantic philosophy. The Hinayanists, the Mahayanists, namely Sunyavadins and Vijnanavadins explicity denied the existence of soul. In other words, this non-soul theory embraces entire Buddhist philosophical literature. Granted, all schools of Buddhism criticise the existence of Atman; however, it is equally important to comprehend the notion of 'self' as they understood. For this purpose, we must look through the arguments set forth by Buddhism against the existence of Atman, from the days of Buddha to the Mahayanist thinkers. It seems that the word Atman for Buddha is nothing but 'ego' i.e. notion of l' and 'mine'. The notion of 'self' is here regarded as the cause of misery and bondage. The Buddhists call it 'sat-kaya drsti'. When we take anything as a 'self! we get attached to it and dislike other things that are opposed to it. The notion of self is considered as ignorance (Avidya) and from it proceed all passions. This notion of self is, for the Buddhists, the root cause of all kinds of attachment, and hence of misery and pain. This notion of self which is, the fountainhead of all misdeeds led Buddhists to deny the existence of Atman. Following this limited concept of Atman as an individual ego', Buddhism in all subsequent phases of its development criticises the existence of Atman as a false notion of the Vedantins. Says Buddha : Anatta (Anatman) means 'non-ego, not-self' i. e. the fact that neither within these bodily and mental phenomena of existence nor outside them can be found anything that in the ultimate sense can be called as self-reliant real ego-entity or personality. "All are impermanent, body, sensation, perception, they are not self". It is mentioned in the Samyukta-nikaya8 that self is nothing else but an aggregate of five skandhas, namely aggregate of body (rupa) and four mental processes --feeling (vedana), perception (samjna), disposition (samskara) and selfconsciousness (vijnana). The five states of the five senses and the mind, the feeling that is related to mind, all these are void of self. There is no self or person or life principle which is permanent. No consciousness of any such permanent changeless entity or eternal principle obtains in man. In the Maijhima-nikaya, Buddha condemned the notion of self as an unreal thing imagined only by dull people.4 Early Buddhist literature reveals that Buddha admitted the states of consciousness but

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Reconciliation of Buddhist and Vedantic Notion of Self 141 not the soul. According to him the union of mental and material qualities makes the 'individual'. The 'self' is nothing but an empirical aggregate. In the Alagaddupan a-sutta, it is said that there is no self or anything having the nature of self. Vidhusekhara Bhattacharya, quoting various references in support of the Buddhist denial of self, writes : "The existence of personal self or Atman as accepted in other systems was utterly denied by the Buddha, thereby pulling down the very foundation of desire where it can rest." The same notion of 'self (non-ego)' is accepted by the later Buddhists and further elaboration of existence of non-soul theory is solely responsible for the misconception that Buddhism is diametrically opposed to Vedantic thought. In denying this notion of the self all the schools of Buddhism are unanimous. T. R. V. Murti rightly pointed out that "there is no Buddhist school of thought which did not deny the Atman". 6 Immediately after Buddha, negative approach towards the existence of the soul reached its climax; especially, in Nagasena, we notice this negative attitude. Nagasena, like Hume, maintained that the so-called 'self' is nothing but a stream of ideas. It is psychologically impossible to believe in the existence of 'self'. He observes that when we analyse the idea of soul, we wrongly imagine a soul underlying mental states. It is nothing else but a collection of certain qualities which exist together. The soul is a name for the sum total of the states which constitutes our mental existence. The soul or personality is like a stream of river; there is continuity, even though one movement is not the same as another. It is the view of all the Hinayanist schools. For the Madhyamikas, 'self' is an unreal entity. Nagarjuna (c. 2nd cent. A.D.) declares that it is neither identical with, nor different from the five skandhas.? When "l' and 'mine' cease, the cycle of birth and death comes to a standstill.8 If the 'self' by the same as the skandhas, then it too, like them, will be subject to birth and death and it cannot be known. Nagarjuna's followers like Aryadeva and Candrakirti also treated soul as unreal entity. According to Candrakirti, Atman is the root cause of all sufferings and demerits and he says that wise men (yogi) should deny its ultimate reality. Santideva also states similarly wtrert he says that when we analyse the existence of 'self', nothing should be found ultimately. "Just as when one goes on taking off the layers of a plantain trunk or an onion nothing (ultimately] will remain, similarly, if one goes on analysing the so-called existence of self, ultimately it will be found to be nothing."10 In criticising the existence of 'self', the Vijnanavadins are not far behind the earlier Buddhists. They all took the notion of Atman as ego-entity and criticise it as a non-existent entity. Let us see how Asanga, the great Vijnanavadin criticises the notion of self as mere illusion in his major work, the Mahayanasutralankara. He says that the concept of Atman is simply a 'pre-conception' or an "illusory concept', 11

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142 Y. S. Shastri Like Nagarjuna, he too asserts that it is neither a spiritual entity nor an aggregate of skandhas. Attacking the Vedantins indirectly, he says that the Vedantic comprehension of Atman is not by itself characterised by the correct notion of Atman. It is also mere misformation, identifying it with the aggregate of skandhas (duhsamsthitata) which is originated from impurities and instability (klesa-daurbalya-prabhavitatvat). In other words, it is neither real nor unreal, but merely an: illusion. Therefore, Atman does not exist.1: Thus, the liberation is also nothing else but destruction of this illusion or pre-conception. 1 3 He strongly criticises the belief in the existence of the so called Atman and argues as to how is it that the world believing in the conception of 'self' which is simply an illusion, does not see the nature of pain which is constantly attached with the samskaras. In other words, the world, falsely believing in the existence of 'self' which is a non-existent entity, does not see the root cause of pain produced by samskaras (which are an operating factor). 14 How deep rooted is this ignorance or darkness which causes the world to misinterpret the play of existence and to perceive the 'self' which is not? In fact it is possible that obscurity prevents us from seeing what is, but does not make us see what is not. He expresses surprise as to what sort of ignorance is this which obscures the truth and makes the world to perceive what is not.16 He calls the notion of 'self' as baneful.16 He declared that all dharmas are without self, or are sans substance.17 All sorts of pain and sufferings are due to this imaginary notion of 'self'. The 'self', by its very nature, is characterised by pain. It is the root cause of all miseries and sufferings.18 Really speaking Atman, which (as a notion) is merely imaginary, does not exist. 19 If Atman really existed, then there would be either liberation without effort or no liberation at all. Therefore, the imaginary soul does not exist.20 Asanga denies the material existence of 'self?. 21 If it materially exists, then it must be seen like other material things."2 If it is material then it must be subject to destruction like other material things; in that case, it cannot be a permanent entity. If pudgala or Atman exists, then there would be either liberation of all without any effort or no liberation at all.29 There will be liberation of all without any effort because on seeing the material Atman, everyone will be liberated. Such, however, is not the case. By perceiving the Atman nobody becomes liberated. Even those who have realised the highest truth do not accept the existence of Atman.24. In that case, they may not be able to attain liberation. By merely perceiving the material Atman nobody is liberated. Thus, there will be no liberation at all. Again, belief in the existence of atman is the root cause of miseries and 'l' and 'mine' considerations spring from it.25 This belief becomes the root cause of bondage rather than liberation. The Atman or pudgala does not exist in reality. When the pudgala or 'self' does not really exist, how can it be taken as seer or a knower or liberator or doer or an enjoyer. 26 The notion of self is thus

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Reconciliation of Buddhist and Vedantic Notion of Self 143 purely imaginary and does not exist.27 It may be argued that, in some places Buddha himself has preached the pudgala or 'self'. But it must be kept in mind that Buddha had preached the existence of self' only to attract the simple minded and to encourage them to perform good, and to refrain from evil, deeds; without teaching pudgala, it is not possible to preach its consequences and pudgala-nairatmya. Excepting this, it has no other significance.28 For Vasubandhu, the follower of Asanga, too, the notion of 'self' is the root cause of suffering and it is an unreal entity. He avers that the individual self' depends on the alaya and is accompanied by four kinds of suffering : self-notion, self-delusion, self-pride, and self-love.29 It ceases to function when the false notion of the self is destroyed and when the categories of intellect are transcended. Consciousness transcends the duality of the subject (pudgala-nairatmya) and the object (dharma-nairatmya) both of which ultimately are unreal. 30 Even for later vijnanavadins like Dharmakirti (active c. A. D. 620-550) and santaraksita (c. A. D. 705-762), the notion of Atman is the root cause of misery and attachment. As long as one is attached to the Atman so long will one revolve in the cycle of birth and death. Santaraksita clearly maintained that Atman is nothing but consciousness associated with ego; ultimately it denotes nothing. 31 Thus, it is clear that the Buddhists, right from the Buddha to santaraksita, severely criticise the notion of 'self' and it is generally understood in the sense of an individual ego, root cause of passion, misery and attachment and its ultimate existence is denied on that ground. It is variously called, Atman, Pudgala and Satkayadssti. Let us, then, examine how far this non-soul theory is justifiable and how far Buddha and the Mahayanists had understood the notion of Atman of the Vedantins. The Hinayanists taking literal meaning of the word 'non-ego' or 'not-self' took a sort of materialist approach reducing Atman to mere mind and body complex or component of certain elements. It logically derives that the destruction of misery follows the destruction of self or certain component parts. Now this is nothing but sheer materialism. The Mahayanists adopting idealistic view criticise the existence of self saying that it is an unreal entity or merely an illusory idea. They misunderstood or only partially understood the notion of Atman of the Upanisads and based their criticism on that limited understanding. It is already mentioned in the previous pages that, for the Hinayanists, 'self' is a mere aggregate of five skandhas. There is no permanent self which is the perceiver. Sankara rightly pointed out that without a permanent soul acts of perception and memory become impossible. If self is a mere aggregate of five skandhas (collection of bodily and mental processes),--these being unconscious, -how can they combine

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144 Y. S. Shastri themselves with one another ?82 If there is no intelligent principle as a guide, how can the non-intelligent skandhas aggregate in a systematic way? Without permanent entity or soul, there will not be any aggregate and in their absence, there cannot exist the stream of mundane existence. 33 If avidya and other members of the twelve-fold chain of causation can account for the formation of aggregate and mundane life, the insoluble problem is, how the avidya and the like became the cause of aggregates which themselves come into existence subsisting in the aggregates or depend upon aggregates ?34 If mind is only successive percep tions, there is nothing that perceives. Without perceiver there can consciousness of perception. Radhakrishnan rightly pointed out that the aggreate or bundle of impression could hold no beliefs, make no judgements, commit no errors, entertain no deceptive illusions. If there is no perceiver, memory will become impossible. These Buddhists wrongly compare the self with the stream of a river. They forgot that the stream of a river is always flowing and never comes back. If the analogy is correct, we cannot remember past experiences. In fact, past experiences are retained in memory and we can recall them. Sankara pointed out correctly that if the past is recognised in the present, the permanence of the percipient is necessary. Otherwise, it will become difficult to recognise the same man whom we saw yesterday.38 The Hinayanists accepted the difference between thoughts and objects (nama and rupa) but they failed to understand that thoughts can never be thinkers. The 'self' is the knower or subject (jnata) and cannot be identified with 'Me' the mental contents of which are known (neya). Consciousness itself indicates existence of an agent which is conscious. The existence of 'self' cannot be brushed aside or dismissed merely by saying that there is a continuity or similarity of consciousness. The main question, then, is what is "my" abiding identical 'entity' or 'self' ? The notion of thinking and activity implies that there is an agent whose activity unifies the multiplicity of data or differences into a single whole. This is an order which gives the whole its distinctive and unitary character. This order or agent would have to be the same throughout otherwise it ceases to function as a unifying factor. This unifying permanent principle or agent is called 'self' by the Vedantins. Without accepting the existence of this permanent principle or 'self', the problem of identity cannot be solved. There is no proper answer for all these objections in the Hinayanists' texts. Even when accepting the absolutistic or an idealistic standpoint like Mahayanists, it is not possible to deny the existence of 'self' at an empirical level. Every worldly knowledge is possible only when there is the subject or the knower and the object or the known. Ultimately, there is no subject-object duality but at the empirical level it must be accepted. Really speaking these Mahayanists did not deny the existence of reality or the true self of the Vedantins. Their understanding of the concept of Atman of the Vedantins is partial. This misunderstanding of

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Reconciliation of Buddhist and Vedantic Notion of Self - 145 the word Atman of the Vedantins led them to criticise the existence of Atman. Buddha himself is responsible for this misunderstanding. When Buddha says that the self is the root cause of all sorts of misery and attachment, it is clear that he misunderstood the notion of Atman of the Upanisads. But his criticism is not against the true notion of Atman described by the Upanisads which is the pure self, pure consciousness and which is the only reality. Buddha and the Mahayanists, in one sense or other, accepted Upanisadic reality. The Atman of the Upanisad is called not by the word Atman but by different terms. They used different terminologies instead of the word Atman. It is called Dharma, Bodhi, Prajna, Citta, Tathata, Tathagatagarbha, Dharmadhatu, etc. The Mahayanists like Asanga explicitly call Reality as Buddhatman, Paramatman. The Mahayanists understood the word Atman in the sense of individual ego or Jivatman which is the product of avidya and which is associated with the antahkarani or buddhi. santaraksita makes it clear when he says that citta or pure consciousness associated with ego or ahamkara is called Atman.87 Really speaking Buddha narrows down the meaning of Atman of the Upanisad taking it in the sense of ego which is the root cause of misery and attachment. In the Brhadaranyaka it is said that it is not for the sake of everything that everything is dear but for the sake of the 'self' that everything is dear! Seemingly, by taking such types of statements of the Upanisads, Buddha wrongly understood the Atman in the sense of l' and the 'mine' which is the cause of suffering and bondage. Before criticising Buddha's and the Mahayanists' view, it is very important to keep in mind the notion of Atman described by the Upanisads. In the Upanisads, Atman is identified with the Absolute Reality or Brahman in the ultimate sense. From the subjective point of view the same reality is called Atman and as Brahman from the objective point of view. In the Vedanta, the word Atman is used as a synonym of Brahman or Noumenal Reality. The Brhadaranyaka clearly states that 'The self is indeed Brahman'89. In other Upanisads also we find the same type of description. He is indeed just this Self, this Immortal, this Absolute, this All'40. "The self is indeed all this' l. 'It is existence, consciousness and bliss'ta. It is non-dual'48. It is absolute consciousness which is the parmanent background of all changing phenomena'!4. There is no difference between Atman and Brahman'. 'That thou art'45. All these passages clearly show that Atman is identified with Brahman. It is important here to note that 'Dharma' the Ultimate Reality called by the Buddha is nothing else but the same Atman described by the Upanisads. "Dharma' to him is Reality (satyam) itself in a dynamic form, regulating the course of nature like the Brahman or Atman of the Upanisads which is the basis of all. It is described by Buddha as an unborn, un-made, non-becoming and un-compounded 18. This is similar to the notion of Atman or Brahman described in the Kathopanisad. The self is never-born and never dies. It is unborn, eternal, everlastingt?. Like 19

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146 Y. S. Shastri the Upanisadic seer he calls Reality as immortal or ampta. After attainment of sambodhi or enlightenment, Buddha revealed his experience to his five desciples (Pancavargiya Bhiksu) as that of immortality declaring that thereby the gates of immortality are opened for all48. The idea is the same as that of the Upanisads. In the Upanisad, Reality is called Atman, Immortal, and Brahman;49 and in the Kenopanisad it is also mentioned that, when it is known through every conscious state, it is rightly known and one attains eternal life or immortality. Through his own knowledge he gains immortality 10 This immortality can be attained through effort. Buddha himself declared that : "even so, brethren, have I seen an ancient path, an ancient track traversed by the perfectly enlightened ones of former times".61 His criticism is against the permanence of the empirical ego or Jiva which is separate from Atman in the Vedanta. The Upanisadic notion of Atman is misunderstood and misrepresented by Buddha and his followers. But in the ultimate sense he accepted the Atman or the Absolute Reality. Instead of calling his conception of reality as Atman, he calls it 'Dharma' or 'Bodhi' or 'Amsta', which in the ultimate analysis only represents a different jargon for the same entity. The Hinayanists taking the literal meaning of Buddha's statement about the self, embraced sheer materialism. In the Mahayanists works this misunderstanding of the notion of Atman of the Vedantins as individual ego, is explicitly noticeable. They accept the absolute Reality but criticise the existence of Atman as mere illusion or unreal. Consciousness associated with ego is called Atman by some of the later Vijnanavadins. Asvaghosa's Tathata (Suchness) or Bhuta-tathata is nothing but Atman of the Upanisads. He recognizes it as Absolute suchness, which, ultimately speaking, transcends everything. But tainted with ignorance it manifests itself as 'conditional suchness'. The subject-object duality is the result of this conditional suchness. When true knowledge dawns, we realise that we are no more finite things but absolute suchness. 53 This is the self-existent, Immortal Reality, calm and blissful, which must be realised.58 It is beyond the grasp of intellect. This 'thatness' or Tathata has no attribute and it can only somehow be pointed in speech as 'thatness'. It is neither existence nor non-existence nor both nor neither. It is neither unity nor plurality, nor both nor neither. It is neither affirmation nor negation nor both nor neither. Similar statements are found in the Upanisads. The BIhadaranyaka clearly states that Atman is ungraspable; it can be expressed as not this, not this. 5$ In the Mandukya, it is described as neither inwardly nor outwardly cognisant, nor on both sides together. It is unseen, ungraspable, indefinable, unthinkable, unpointable.56 Dasgupta rightly points out that Asvaghosa being a learned Brahmin in his early age, interpreted Buddhism in the light of the Upanisads.

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Reconciliation of Buddhist and Vedantic Notion of Self 147 Nagarjuna, the great Madhyamika philosopher, also misunderstood the notion of Atman and criticises it as an unreal entity. But his conception of Absolute Reality or non-dual Tattva or Sunya is nothing else but Absolute consciousness or Atman of the Upanisads which is indescribable. He defined reality as transcendental or beyond the reach of thought as non-relative, non-determinate, quiescent, nondiscrusive, non-dual.56 Even his conception of Sunya is the indescribable Atman or Brahman of the Vedantins. "Absolute cannot be called void or non-void or both or neither, but, in order to indicate, it is called Sunya'.57 Here the reality is described in negative terms. Reality which is unconditioned, indeterminate, and incapable of verbal elaboration is not apprehended by thought. Like Upanisadic thinkers, for Nagarjuna language applies only to the finite or phenomenal world. The same negative description of Atman is given in the Upanisads. Nagarjuna's definition of reality is similar to the description of Atman given in the Mandukyaupanisad. It is said that Atman cannot be described, cannot be grasped, is beyond the reach of thought, cannot be designated.58 The Brhadaranyaka also describes Atman in negative terms saying that Atman is not this, not this. 59 It also describes Atman as the not gross and the not subtle, the not short and not long ... the speechless, the mindless".00 It is clear that Nagarjuna accepts the existence of pure self or Atman of the Upanisads but only describes it by the negative term "Sunya'. Nagarjuna's followers, Aryadeva and Candrakirti, accept the Absolute Reality. Aryadeva says that Reality is pure Citta or Consciousness. The Jewel of Self' is absolutely pure and self-luminous and appears to be impure only on account of ignorance, just as a white crystal appears coloured on account of coloured thing placed near it.61 Santideva's Bodhicitta or Pure Buddha is similar to the notion of Atman of the Upanisads. Pure Citta or Pure Consciousness is the Absolute Reality for Santideva. It is clear that Absolute or Sunya or non-dual Tattva (advayam tattvam) of Nagarjuna, Pure Citta of Aryadeva, and Pure Buddha of santideva are nothing else but self-luminous Atman of the Upanisads which is indescribable pure consciousness (cit-prajnanaghana). Let us examine the Vijnanavadins' view. Even though the Lankavatara-sutra teaches the two fold selflessness i.e. self-lessness of persons and the self-lessness of things, the reality defined by it is nothing but Vedantic Atman or Brahman. It identifies the reality with Tathagatagarbha or Alayavijnana. It says that Tathagatagarbha or Alaya is indescribable and transcends all categories of thought.62 It tries to distinguish Tathagatagarbha from Atman of the Vedantins on false ground. It says that it is not similar to the Atman because it transcends all categories of finite thought (nir vikalpa) because it is neither affirmation nor negation nor both nor neither, and because it is to be directly realised by spiritual experience while the Atman leads to eternalism

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148 Y. S. Shastri because it clings to affirmation. Even at first sight, no student of Vedanta and Buddhism can fail to understand the superficial and fallacious distinction made by the Lankavatara-sutra between Tathagatagarbha and Atman of the Vedanta. The Atman of the Upanisads transcends all categories of thought. Atman cannot be reached by speech and mind.64 Atman is beyond the grasp of intellect and learning. It is ungraspable, indescribable, and indefinable. Atman does. not cling to the category of affirmation. In fact no category can adequately describe it. It is attributeless. That the Atman is pure existence (sat) does not mean clinging to affirmation. It means to indicate the self-luminous 'consciousness self' in limited terms. It is really beyond description of categories of thought. 'Neti, Neti', 'Not this, Not this' clearly indicates the indescribable nature of Atman or Absolute Consciousness. It cannot be described, but it can be only experienced. The Lankavatara-sutra, however, speaks of self-realization. Suzuki points out that the idea of self realization is a special feature of the Lankavatara. If there is no self, no reality, no truth, then self realization would not have been preached. It says that: "All things are in their self nature, un-born; mahamati, belongs to the realm of self-realization attained by noble wisdom and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and the simple-minded." It is also said that Reality is eternal. "The ancient road of Reality, on Mahamati, has been here all the time, like gold, silver or pearl, preserved in the mine. Mahamati, the Dharmadhatu, abides for ever, whether the Tathagata appears in the world or not, as the Tathagata eternally abides, so does the reason (Dharmata) of all things, reality for ever abides; Reality keeps it in order, like the roads in an ancient city." It may be noted here that even though Buddhists implicitly accepted the doctrine of Atman of the Upanisads, they hesitated to use the word Atman explicitly, simply because this terminology belonged to their opponents. Seemingly at the time of the composition of the Lankavatara-sutra, there was a trend to preach the Atman theory explicitly. For Asanga, Absolute is Pure Consciousness (Cittam). It is non-dual. It is beyond the purview of speech or expression and indeed, it is indescribable. It is neither existence nor non-existence, neither affirmation nor negation, neither production nor destruction, neither increasing nor diminishing, neither pure nor impure; it is a characteristic of Reality.71 These descriptions of Asanga do not differ from Vedantic description of Atman or Brahman which is beyond the grasp of intellect, speech and which is pure consciousness. Asanga goes a step further than earlier Buddhists and calls Absolute Reality as Pure Atman and even Paramatman. "Understanding the true meaning of the doctrine of Sunya and Nairatmya, the enlightened ones (Buddha) transcend the

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Reconciliation of Buddhist and Vedantic Notion of Self 149 individual existence and realises the Pure Soul (Suddhatman) and thus, become one with the Universal Soul. 2 "When one realises this world to be merely a compo. site of samskaras (forces) and also realising the baneful existence of Atman, he becomes one with Universal Soul.79 Here, when Asanga says that the notion of Atman is baneful, it applies only to individual ego because Reality, according to him, is pure consciousness and which by its very nature is self-luminous. All impurities are adventitious.?4 Reality is styled in different terms by Asanga, like Visuddha-tathata, Dharmadhatu, Suddha-citta and Anasrava-dhatu. He declares that Reality 'is Pure Existence (Anasrava-dhatu). It is pure Tathata (Visuddhatathata), Thatness which is Atman for Buddhists. It is the highest soul or Paramatman for the Buddhists.76 Like the Vedantins, he proclaims that different rivers merging in the ocean become one with it; similarly, the Buddhas or Bodhisattvas meriging in the Absoulte Reality (Buddhatva) became one with it.78 It is similar to the statement of the Chandog ya which clearly states that : "as rivers which flow into the sea disappear in the mighty water (ocean) and lose their name and form, so does the wise soul become absorbed in the Transcendent Person and loses its name and form. When the souls are merged in the Real they cannot discriminate from which bodies they came.?? Similar statement is found in the Pasnopanisad also.78 It is clear that by not mentioning the word Atman, Asanga indirectly accepted the Atman of the Vedantins which is pure consciousness and the only reality. He denied only individual ego and not pure consciousness, Atman. Vasubandhu, younger brother and follower of Asanga, also admitted Reality as Pure Consciousness which transcends subject object duality. Vijnapti-matrata is Reality for Vasubandhu. It is self-luminous non-dual Reality. Later Vijnanavadins, like Dharmakirti and Santaraksita (who are called Sautrantika-Vijnanavadins by some writers) accepted that Reality is pure consciousness. Dharmakirti, clearly says that the Reality, which is pure consciousness, is beyond all words, names, and concepts.9 Santaraksita, as has been earlier mentioned, criticises Atman associated with ego or Ego-self (ahankarasrita-cittam). Reality for him is one without a second. It is Citta which is self-luminous, consciousness and free from all impurities, impositions.80 Like later Vedantins, he explioitly maintained that realisation of pure self is true knowledge. Even he uses the word selfrealisation i.e. visuddhatmadarsana.81 We can now draw the conclusion from all these Buddhist statements that Atman of the Upanisads is generally misunderstood as Individual Ego or Buddhi or Jivatman as associated with ego, maya or ignorance, and, on the other hand, the real Atman or Brahman of the Vedantins understood or called by different terms like Dharma, Bodhi, Tathata, Dharmadhatu, Prajnapti-matra, and Pure Citta. The ego (ahamkara) is condemned not only by the Buddhists; in fact all the schools of Indian Philosophy condemned it as an obstacle in the path of selfrealisation. The conflict, between the Buddhists and the later Vedantins originates

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150 Y. S. Shastri from the misunderstanding of the word Atman by the Buddhists. One can easily make out from the critical survey of conception of non-soul theory of the Buddhist texts, that Buddha himself is greatly responsible for this misunderstanding. Principally, there is no difference between the Ultimate Reality of the Vedantins and the Buddhists. Due to this misunderstanding created by Buddha, they sans raison fought with each other on the philosophical battle field. C.D. Sharma haj rightly pointed out that : "had Buddha refrained from committing an error of commission in degrading the Upanisadic Atman to the level of the empirical ego and also an error of omission in not identifying his Bodhi or Prajna with the Upanisadic Atman or Brahman, the age-old battle regarding the Nairatmyavada fought without any reasonable ground by the Buddhists and the Vedantins on the soil of Indian philosopny would have been surely avoided."82 Notes & References 1. T.R.V. Murti, The central Philosophy of Buddhism, p. 17. 2. Oldenberg, Buddha, p. 218. 3. Samyukta-Nikaya, p. 54. 4. Kevalo paripuro baladhammo, Majjhima Nikaya, 11.2. 5. Basic conception of Buddhism, p. 7. 6. Murti, Central., p. 7. 7. M.K. X-15. 8. M.K. XVIII-4. 9. M.K. XVIII-7. 10. Bodhicaryavatara, IX-75. 11. Bhrama esa tu utpanno yeyamatma-drstih, MSA, VI-2, Com. 12. Tasmannastyatma, MSA, VI-2, Com. 13. Na catmadpstih syayamatmalaksana na capi duhsamsthitata vilaksana. Dvayanna canyad bhrama esa taditah tatasca mokso bhramamatra samksayah. MSA VI-2. 14. Katham jano vibhramamatrasritah paraiti duhkhaprakstim na santatam. MSA, VI-3. 15. Katamoyamidssastamah prakaro lokasya yadvidyamanamr pratityasamut padamavipasyannavidyamanamatmanam niriksate. Sakyam hinama tamasa vidyamanamadrastum syanna tvavidya manam drasthumiti. MSA, VI-4, Comm. 16. Anarthamayatmadrstih. MSA, XIV-37. 17. Sarve dharma anatmanah. MSA, XVIII-101. Satkayadsstih klesalaksano hyesa samkleso, yaduta aham mameti. MSA, XVIJI-92. Comm. 19. Parikalpita atma nasti. MSA, XVIII-81, Comm. 20. Ayatnamoksah sarvesam, na moksah pudgalosti va. MSA, XVIII-103, 18. Satkay

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21. 22. 23. 24. 25. 26. 27. Sati catmani avasyam ahamkara mamakarabhyam atmatrsnaya canyaisca tannidanaih klesairbhavitavyamiti. Ato api mokso na syat. MSA, XVIII-103, Comm. Nairarthakyat ato drasta yavanbhokta na yujyate. MSA, XVIII-96. Sraddh nusaryadi pudgala pudgala vyavasthanata ityasati dravyato astitve. kasmaddesitah ? MSA, XVIII-101. Comm. Samklesa vyavadane ca avastha chedabhinnake. Vrtti santanabhedo hi pudgalenopadarsitah. MSA, XVIII-102. Comm. 29. Atmadrstyatmamohatmamanatmasneha. TMS-6. 30. 28. 31. 32. 33. 34. 35. 36. 37. Reconciliation of Buddhist and Vedantic Notion of Self Dravyato nastiti vaktavyah. MSA, XVIII-92, Comm. Yadi dravyato asti tasya karmapyupalabhyate. Yatha caksuradinam darsanadi laksanam ca rupaprasadadi. Na caivam pudgalasya, Tasmanna so asti dravyatah. MSA, XVIII, 92.103. Comm. 38. Ayatnamoksah sarvesam na moksah pudgalo asti va. MSA, XVIII-103. Tatha hi sarvesam na drstasatyanam atmadarsanam vidyate. MSA, XVIII-103, Comm.. Tatha pudgala nairatmyapraveso hyanyatha punah. Desana dharma nairatmya pravesah kalpitatmana. VMS-10. Ahamkarasrayatvena cittamatmeti giyate. Tattvasamgrha. Vol. I, p. 304. Samudayinam acetanatvat. (B. S. B. II 2-18). Samudayanupapattau ca tadasraya Tasmat samudayanupapattih. lokayatra lupyeta. (B. S. B. II-2-18.) B. S. B. II-2-19. History of Indian Philosophy, Vol. I. B. S. B. II-2-25. 151 Ahamkaraarayatvena cittamatmeti giyate. Tattva-samgraha. Vol. I, p. 204. Na va are sarvasya kamaya sarvam priyam bhavati, atmanastu kamaya sarvam priyam bhavati, (Brh. Up. II. IV. V.) 39. Ayamatma brahma. Br. Up. II. 5.19 and Mand. Up. 2. 40. Sayoyamatma, idamamrtam, idam brahma, idam sarvam. (Br. Up. II. V. 1-14.) 41. Atmaivedam sarvam. (Chh. Up. u. XXV. 2.) 42. Satyam, Jnanam, anantam brahma. 43. Advaitam, (Mand. Up. 7.) 44. Brahmaivedam visvam. (Mand. Up. II. 2. 11.) 45. Tattvamasi. Chh. Up. VI. XVI. 3.) 46. Ajatam, akrtam, abhutam, asamskrtam. (Udana.) 47. Na jayate mriyate va kadacit. (Kath. Up. I. II. 18.)

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152 Y. S. Shastri 51. 48. Amotamadhigatam uparuta tessas amptassadvara. -Vinayapitaka, Mahavagga. I. 1.7. Comm. 49. Bsh. Up. II. V. 1-14. 50. Pratibodhaviditam matam amatatvam hi vindate, also vidyaya vindate mytam (Kath. Up.). Samyuktanikaya, "Nagarasutra", p. 36. 52. Sharma, C. D. : Critical Survey of Indian Philosophy, p. 85. 53. Santam, Sivam, ksaimapadam, acyutam tat, --Saundarananda, XVI, 26.27. 54. Neti, Neti, BIh. Up. 4.5.15. Nantah prajnam, na bahih prajnam, nobhayatah prajnam..... .adesyam, agrahyam, alaksanam, acintyam, avya padesyam. (Mand. Up. 7.) Apparapratyayam santam, prapancaih aprapancatam, nirvikalpam ananartham etat tattvasya laksanam (M. K. XVIII-9.) 57. Sunyamiti na vaktavyam asunyamiti va bhavet. Ubhayam nobhayam ceti prajnaptyartham tu kathyate. (M. K. XXII-11.) 58. Mand Up. 7. 59. Neti neti. (Bph. Up. IV-IV-22, and IV-V-15.) 60. Bih. Up. III-VIII-8. . Cittasuddhiprakarana, 27-28. Suzuki : Lankavatara. p. 47-48. Suzuki : Lankavatara, p. 77-78. 64. Naiva vaca na manasa praptum sakyah. (Kath. Up. II-VI-12.) 65. Na medhaya na bahuna srutena. (Kath. Up. I-II-22.) 66. Mand. Up. 7. 67. Nirgunah. (Svetasvatara Up. VI-II.) 68 Suzuki : LAS, p. 56. 69. Suzuki : LAS, p. 124. 70. MSA. XI-13. 71. MSA. VI-1. . Sunyatayam visuddhayam nairatmyanmarga labhatah. Buddhah suddha tma labhitvat gata atmamahatmatam. MSA, IX-23. 73. Vihaya yanarthamayatmadrstih mahatmadsstim srayate mahartham. MSA, XIV-39. Matam ca cittam praksti prabhasvaram sada tadagantukadosadusitam. MSA, XIII-19. 75. Visuddhatathata sa ca buddhanam atma . . . Buddhanam anasravedhatau paramatma vyavasthapyate. MSA, X-23, Com. 76. Samudravistasca bhavanti sarvah ekasraya eka mahajalasca... Buddhatva vistasca bhavanti sarve ekasraya ekamahavabodhah. MSA, IX-83, 85. 74. Mala

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Reconciliation of Buddhist and Vedantic Notion of Self 77. Imah saumya nadyah purastan prachah syandante pascat-pratteyastahSamudrat Samudrameva abhiyanti Samudra eva bhavati ta yatha tatra na Viduraymahamasmiti. 78. Pra. Up. VI-5 79. Pramanavartika, p. 88, 93. 80. Prakrtya bhasvare citte. Tattvasamgraha Vol. II 35,38. 153 81. Tadeva hi. tajjnanam yadvisuddhatmadarsanam Tattva Samgraha. Vol. II 35-38

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PAURANDARASUTRA Eli Franco A couple of years ago I had the privilege of reading the Tattvopaplavasinhaa Lokayata text-with Pt. Dalsukh Malvania. It is only appropriate, as a small token of my respect and gratitude to Pt. Malvania, to contribute a paper which is directly connected to what he taught me. I have chosen, therefore, to deal here with a Lokayata fragment as it appears in a Jaina source. The Jainas, no doubt, have made a most original and important contribution to Indian philosophy. However, the importance of the Jaina sources goes far beyond Jaina philosophy itself. Their importance for the study of all other systems of Indian philosophy cannot be underrated, for in no other system is the purvapak sa presented with such honesty and thoroughness. Strangely enough, although modern research on the Lokayata school of thought was done exclusively by scholars who were interested in pramanasustru, their studies are mainly concerned with the Brhaspatisutru, while the Lokayata logicians are almost completely ignored. It is well known that ever since Dinnaga, epistemological and logical problems came into the foreground of Indian philosophy. Every philosophical school had to respond to the new discoveries made by Dinnaga and his follower Dharmakirti, and the Lokayata school was no exception to this rule. The old Lokayata arguments which were convincing enough as long as inferences were based on simple analogies, could no longer be applied to the new, well-established inferences, which were based on universal concomitance (vyapti). In order to stick to the old doctrine according to which inference is not a valid means of knowledge, the Lokayatikas developed a new kind of self-destructive logic: inferences which prove that no inference is valid. In what follows I shall try to present three different interpretations for one of these inferences :the Paurandara-sutra. The sutra reads': pramunasyagaunatrad anumanad artha-niscuyo durlabhah. "Determination of object through inference is impossible, because means-of-knowledge is not secondary." The only one I know of who has tried to explain the Paurandara-sutra is Professor Solomon in her study of Bhatta Udbhata. Her explanation follows closely Vadi Devasuri's Syadvadaratnakara. "The nature of hetu (reason), which gives rise to inferences is that it is paksa-dharma, attribute of the paksa (the minor term, or subject of the syllogism). Now, the paksa is of the nature of an aggregate of attributeand-thing; the total entity constituted of the thing and its attributes is called paksa. And if that is not ascertained, how can it be ascertained that the hetu is its attribute;

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Paurandnrusatra 155 and if the paksa is ascertained, anumana would no longer have any purpose to serve. So in order to establish or justify the usage of paksadharma (as defining characteristic of hetu), the word paksa, though conventionally denoting the aggregate of attributesand-thing, has necessarily to be understood in a secondary sense as indicating or meaning the thing (alone), which is a part of the total denotation. Thus the paksa is gauna (secondary), and that being so, the he tu also is gauna because it is its attribute. So anumana, which is produced by a gauna cause, is also gauna, and being gauna it is not a pramana."' In my opinion the above explanation does not make sense, and I will try to explain the sutra differently. However, what follows should by no means be considered as a criticism of E. Solomon who simply explains Vadi Devasuri's interpretation of Purandara, and in so far her explanation is most accurate. I also think she is probably right in assuming that the above interpretation induced Bhatta Udbhata to give a new interpretation of the sutra. I do not think, however, that Vadi's interpretation conveys the original meaning of the sutra, for it simply makes no sense. First note the exact words of the hetu : 'pramanasyagaunatvat'. If Purandara wanted to say what Vadi says he wanted to say, this would be a very oblique way of expressing himself--a gauna argument indeed--for he could simply say paksasyagaunatvat. But this in itself is not enough to discredit Vadi's interpretation; so let us take a closer look at the content of the argument. According to Vadi, Purandara's argument is based on the fact that, when applied to inference, the word paksa is used in a secondary or metaphorical meaning (upacara). Now, the question that arises is : Is there something wrong in using a word, and more specifically the word paksa, in a secondary meaning ? The Sanskrit texts provide a definite answer to this question: under certain conditions, there is nothing wrong with using the word paksa in its secondary meaning. The use of the word paksa in its secondary meaning goes back to Dinnaga (PS, HII. 8)4, and at the beginning of the Hetubindu Dharmakirti enters into a rather detailed polemic against Isvarasena in order to justify Dinnaga's position. By looking into this polemic we can see when the word may be used in its secondary meaning, and when not. Isvarasena's objection is quite clear5 : prayojanabhavad anupacarah. Thus the argument presupposes that one should not use a word in a metaphorical sense unless one has a reason or a purpose (prayojana) for doing so. And Dharmakirti's answer shows that he shares Isvarasena's presupposition, for it consists in showing that Dinnaga had good reasons for the employment of the word paksa in its secondary meaning. Therefore, if Purandara wanted to convince anybody of his argument, one would expect him to give some reason why the metaphorical use is not appropriate

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156 Not only does he not do so, but, as a matter of fact, he argues (again according to Vadi) in favour of the opposite view: In order to establish the usage of pak sadharma (paksadharma-vyavahara-siddhaye), the word paksa has to must be employed in its secondary meaning to denote the dharmin alone (paksa-sabdas tad-ekadese dharminyupacaraniyah). But this presupposes that one should never use a word in its secondary meaning, which is nonsense. Eli Franco Now, if an argument makes no sense it is always better to assume that we do not understand it, or that something went wrong with the transmission of its original meaning, rather than to conclude that the argument really is nonsensical. When we deal with Lokayata fragments, we have to be even more cautious, because they appear to us not in their original context, but as purvapaksas in their opponents" works, and in such a case even a deliberate misrepresentation cannot be excluded. Therefore, before we can reconstruct the original meaning of a fragment, we have to take into account all sources where it is quoted or referred to. If a fragment is always interpreted in them in the same manner, and if this interpretation is acceptable within the general framework of Lokayata, we can reasonably conclude that its original meaning is not misrepresented or misunderstood. This, however, is not the case with the Paurandarasutra, for two more interpretations of it are to be found in Prabhacandra's Prameyakamalamartanda (PKM) p. 473.8-9 yac-cagaunatvat pramanasyety uktam tatranumanasya kuto (gaunatvam,] gaunartha-visayatvat, pratyaksa purvakatvad va? "As for the (hetu) stated above, namely 'because a means of knowledge is not secondary', why [does it apply] to inference? Is it because its object is a secondary (i.e. unreal) thing, or is it because it is preceded by perception?" According to the first interpretation given by Prabhacandra the word gauna directly refers to inference, and not indirectly through the word paksa as stated by Vadi Deva. In other words, the argument intends to show that inference is not a means of, knowledge in the strict sense of the word. When formulated in this way, one immediately recalls that this is precisely the Buddhist position, because every inference involves universals, and universals, according to the Buddhists, are pure mental constructions. As Dharmakirti paradoxically puts it: "[an inferential cognition] is right cognition, inspite of its being false, because it is connected with the object." Interpreted in this manner, the argument starts to make sense. It becomes convincing, for it shows up one of the weakest points in the Buddhist theory of knowledge. Indeed, the Buddhist logicians never quite managed to explain how an inference which has a fictitious entity for its object, is nevertheless connected with reality, and leads to efficient action. Attractive though it is, I feel uneasy about this interpretation, because it limits the scope of the argument to Buddhist inference alone, as was also clearly realized by Prabhacandra, for he says (PKM, 473.9-474.1): na tavad adyo vikalpah, anumanasyapy adhyaksavad vastava-samanya-visesatmakartha-visayatvabhyupagamat. khalu kalpite-samanyartha-visayam anumanam saugatavaj jainair istam

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Paurandarasutra 157 "The first alternative (i.e. that inference has an unreal object), to begin with it, is not applicable to our inference], because (we) accept that inference, just like perception, has for its object a real thing the character of which is general as well as particular. Unlike the Buddhists, the Jainas certainly do not accept an inference the object of which is a thing (that is) a mentally constructed universal." Of course, the argument of the Lokayata could be directed against a specific conception of anumana, but the sutra's formulation looks more like a general objection against inference. If the sutra is to be undersood as a general argument against inference, then it presupposes a refutation of the universal, and since its original context is unknown to us, this possibility cannot be excluded. I cannot see, therefore, any reason to reject this interpretation. However, the second interpretation proposed by Prabhacandra is at least equally possible. According to this interpretation, the argument does not have anything to do with the primary or secondary meaning of words. (Note how the meaning of the word gauna changes according to the different interpretations.) It is inference, the cognitive process itself, which is secondary, and it is secondary to perception. A mere look at this interpretation immediately recalls the definition of inference given in the Nyayasutra 1.1.5 (tat-purvakam trividham anumanam...) where tat-refers to pratyak sa of 1.1.4). But unlike the previous interpretation, the present one is certainly not limited to the Nyaya theory of inference alone, for all Indian philosophers agree that inference, at least in the final analysis, is based on perception. One might ask : So what? we admit that inference is preceded by perception, but why should this fact prevent us from calling it a means of knowledge ? Taken at its face value, the argument seems to presuppose that a means of knowledge has to be absolutely autonomous, but this would be a rather strange presupposition. The Naiyayikas who defined inference as preceded by perception were not bothered by this dependence. Neither do I see anything in the dependence relation as such to prevent inference from being a means of knowledge. The dwarf who sits on the giant's shoulder depends on the giant, but neveptheless reaches higher. I think we have, therefore, to look for a more specific type of dependence relation. Unfortunately, the extant fragment does not specify which kind of dependence relation Purandara had in mind while formulating his argument, and in the present state of our knowledge we cannot reach any definite conclusion on this point. Drawing on our knowledge of other Indian philosophers, there are, roughly speaking, two reasons why a means of knowledge is not admitted. Either it is not valid (validity is not to be reduced to truthfulness, it can include other conditions such as having a new object etc.), or it is included in another means of knowledge

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158 Eli Fronco (for the Buddhists for instance, sabda is not a pramana because it is included in anumana). As a matter of fact, Prabhacandra considers the second possibility at the very beginning of the Carvaka-purvapaksa (PKM, 472.2-3): ye hi pratyaksain ekam eva pramanam ity acaksate na tesam anumanadi-pramanantarasyantarbhavah sambhavati tad-vilaksanatvad vibhinna-samagri-prabhavatvac ca. "Those who say that perception is the one and only means of knowledge, for them inference and the other means of knowledge cannot be included [in perception), because they f.e. the other means of knowledge) are defined differently (from perception), and because they arise from different causal complexes." of course, we cannot conclude that the Carvakas in fact maintained this position just because the possibility is raised (and rejected). If, on the other hand, the dependence of inference on perception is to be understood in such a way that it invalidates inference completely (i.e. as a means of knowledge in the technical sense of the word, this does not stand in contradiction to accepting inference as useful for everyday purposes, cf. below), then the dependence has probably to be understood as the dependence on the apprehension of vyapti. Now, the apprehension of vyapti is not due to inference itself, because in order to make an inference, one already has to know a vyapti. Cf. PKM, 473.3-4 : napi (vyapti-grahanim] anumanatch, asya vyapti-grahana-purassaratvat, tatrapy anumanato vyapti-grahane 'navasthetaretar asrayatva-dosa-prasangah. "Nor is (the apprehension of vyapti] due to inference, because it (i.e. inference) is preceded by the apprehension of vyapti. If there too (i.e. in the case of the vyapti which precedes the inference) the apprehension of vyapti is due to inference, this will result in the fallacies of infinite regress or mutual dependence." If one cannot apprehend the vyapti by inference, it has to be apprehended by perception, but the vyapti cannot be apprehended by perception either, because perception is limited to objects which are directly in contact with one's sense organs, whereas the vyapti applies to a whole group of things which are beyond the range of one's sense organs. Thus, inference not only depends on perception, but it also depends upon something perception cannot provide, and that is why it is not valid. There is still another way of interpreting the dependence of inference on perception. Suppose, at least for the sake of argument, we somehow manage to get an apprehension of vyapti through perception. Now, a vyapti relation does not obtain between particulars, but between universals alone. Thus, an inference cannot have a particular for its object, for in that case there will be no vyapti. But if an inference has an universal for its object, then it serves no purpose, for the universal is already known before the inference is undertaken. Thus, inference is secondary to perception. because it apprehends an object already apprehended by perception. Cf, PKM, 472,

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Paurandaras utra 159 5-6 artha-niscayakam ca jnanam pramanam, na ca anumanad artha-niscayo ghatatesamanye siddha-sadhanad visese anugamabhavat. "And a means of knowledge is a cognition which determines the object, but the determination of the object through inference is impossible, because if (the object of the inference is) a universal, it is a proof of what is already proved, [and] if [the object of the inference is) a particular, there is no concomitance." It is clear from the above that I do not claim that any of these interpretations was actually intended by Purandara. What I have tried to do is to give possible explanation of the sutra within the Lokayata framework, that is, by using arguments which we know for sure to have been advocated by the Lokayatikas. The passages quoted from Prabhacandra follow immediately upon the quotation of the sutra, but we do not even know whether these arguments were formulated by Purandara or by other Lokayatikas and even if they are all Purandara's, they could be independent arguments which did not have anything to do with the sutra. Whatever the case may be, there is one more question to be asked : what did Purandara try to accomplish with his argument ? He certainly did not try to discard inference altogether, for in a fragment quoted by Kamalasila he clearly states the opposite view : 10 Purandaras tv aha "loka-prasiddham anumanam carvakair apis yata eva, yat tu kaiscil laukikam margam atikramyanumanam ucyate, tan nisedhate" iti. "Purandara said: 'inference which is well known in the world is certainly accepted by the Carvakas too, but that which is taught as (or : called) inference by certain (would-be philosophers] who transgress (with it] the worldly path (i.e. everyday innocuous inferences), that is rejected." If we put these two fragments together (they are to the best of my knowledge the only ones of Purandara that have come down to us), the picture becomes clearer, for now we know that the sutra's aim is not to discard inference altogether, but to limit its scope to worldly affairs. By denying inference an independent status, that is, by emphasizing its dependence (gauna ) on perception, Purandara wanted to restrict the field of operation ( visaya ) of inference to that of perceptible objects. This is probably the most significant contribution of Purandara to the Lokayata school (at least it is the one for which he is remembered), and in order to understand its importance, we have to reconstruct its necessity. The old position of the school as formulated in the Brhaspati-sutra, namely perception alone is a means of knowledge, involved too many internal contradictions which became apparent when the theory of knowledge became the central preoccupation of Indian philosophers. Dharmakirti, for instance, formulated at the beginning of the Pramanaviniscayall three short, but devastating arguments against the Carvaka, and many more could be formulated in a similar vein. Arguments like these had to be urgently answered, or the Carvaka would have been kicked out of the philosophical scene.

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160 Eli Franco Purandara's answer consists in complying with this kind of argument without giving up the basic Lokayata positions. Thus inference was accepted as far as it did not, or better, could not, contradict the Lokayata positions, but as soon it was to be applied to prove the existence of Soul, God and other non-perceptible objects, which could endanger, if not annihilate, all the Lokayatikas were fighting for-and I think it was ultimately to found social and political institutions independently of religious dogma-it was to be rejected as a non-valid means of knowledge. In order to do this Purandara had to admit inference, but only up to a point, which is a rather difficult task, for once inference is accepted, there is no apparent reason why one should use it only as long as it suits the Lokayata. Thus, the task which presented itself to Purandara was to find a reason why inference should never overlap perception. And his answer probably was : because it depends upon perception. I argued above that Prabhacandra's interpretations of the sutra are to be prefered to those of Vadi Deva and the others, because they make more sense. Now, suppose I am right in my premises, and that the sutra does make better sense that way, does it follow that this was the original intention of the sutra ? Let me argue briefly in favour of the opposite view. The sutra is mentioned and explained several times, and the majority of the sources interpret it in the same manner. Should we not accept the interpretation favoured by the majority ? Moreover, Jayanta and Bhasarvajna are roughly two centuries earlier than Parbhacandra (active c. A.D. 1025-1060), which means they are closer to Purandara's own time, and had, therefore, a better chance of first hand acquaintance with his work. Further, Jayanta and the others give one sole interpretation of the sutra, whereas Prabhacandra brings up two vikalpas in the PKM and no less than nine in the NKC. From this fact we can conclude that they were sure about the sutra's meaning, whereas Prabhacandra was not quite certain about it. Considering all this, we could make the following assumption : Bhasarvajna and Jayanta were well acquainted with Purandara's thought, whereas Prabhacandra had only a fragmentary knowledge of it, and interpreted a nonsensical argument in an intelligent manner, but one which does not convey the original purport of the argument. Such a view, however, no matter how well formulated, is self-defeating. There can be no reason why we should accept an illogical, confused interpretation rather than a logical one, for this would involve a contradiction in our presupposition. If we do not want to make our authors talk good sense, we have no business to comment upon them. Besides, any such reasoning can be cancelled by selfreference. All this does not mean, of course, that what we take to be a nonsensical argument is in fact nonsensical, for we may have misunderstood it. But as long as our

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Paurandarasutra 161 ignorance is not enlightened, we have to stick to what we deem the more reasonable interpretation. Now, if the interpretation given by Vadi Deva and the others is untrue, why was it repeated over and over again ? They may have taken it from each other, or from a source unknown to us, but this is begging the question, for it arises again : Why was there at all an untrue interpretation of the sutra ? Frankly, I don't know; I can only suggest a hypothesis : it is due to a juxtaposition of two things which do not belong together. Someone who had DharmakTrti's discussion of the word 'paksa' in mind, concluded wrongly that Purandara was referring to it in his sutra. Having rejected the paksa interpretation we are still faced with the problem, which of the other two interpretations is to be accepted. Here we cannot argue on grounds of method, because both of them make sense, and both of them are compatible with the Lokayata position. The only way to decide between these interpretations would be to check the context. But dealing as we do with fragments, we have no context. Moreover, for what we know, it may have been both, for sutras are sometimes deliberately formulated vaguely enough to allow different interpretations. For the time being, I can see no way but to leave this question open. NOTES 1. The sutra is quoted in the following books : Nyayabhusana of Bhasarvajna, ed., S. YogIndrananda, Varanasi 1968, p. 210.18. Nyayamanjari of Jayanta Bhatta, ed. K. S. Varadacarya, Mysore 1969, p. 312.8-9 (Banares 1936 ed. p. 108.10). Pramanavartikavrttitika of Karnakagomin, ed. R. Samkstyayana, Allahabad 1943, p. 25.26 Prameyakamalamartanda of Prabhacandra, ed. M. Sarraph and R. Jain. Vira Jnanodaya Granthamala 23, Delhi vi, ni. sam. 2504, p. 477. 2-3. Sarmatiarktaprakarana of Siddhasena Divakara, ed. with Abhayadevasuri's Vyakhya by S. Sanghavi and B. Doshi, Gujaratapuratattvamandiragranthavali, Ahmedabad 1924, pp. 70.27; 72.33; 554.23. Vyomavati of Vyomasiva, ed. G. Kaviraj, Chowkhamba Sanskrit Series, Benares 1930, p. 575.14 (which reads pramanasya gaunatvat...; this is obviously wrong). The sutra is also quoted in the Syadvadaratnakara of Vadi Devasuri, Arahatambata Prabhakara ed. p. 261 (?). I was unable to consult the book, but it is quoted by E. Solomon, "Bhatta Udbhata", Annals of the Bhandarkar Oriental Research Institute, Diamond Jubilee Volume, Poona 1978, p. 985.

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162 Eli Franco 2. Cf. E. Solomon ibid, p. 985. 3. Cf. Syadvadaratnakara p. 261 : tato 'vasyam paksu-dharma-vyavahara siddhaye dharma-dharmi-samudaye rudho'pi paksa-sabdas tad-ekadese dharminy-upacaraniyah. tasmad ittham paksasya gaunatvam. Tad-gaunatve ca hetor-api gaunata tad-dharmatvalaksanatvad-asya. tasmad gauna-karanajanyatvena gaunam anumanam. Gaunatvac ca na pramanam. Quoted by E. Solomon, ibid, p. 985 n. 1. ...CL E. Steinkellner, Dharmakirti's Hetubinduh, Wien 1967, vol. II, p. 83 n.5. .5. Cf. E. Steinkellner, ibid, vol. I, p. 31.10-11, 6. Cf. n. 3. 7. References are given to the Delhi ed. (n. 1.). If you use a different edi tion, all the passages quoted here are from the very beginning of the Pratyaksoddesa. It is interesting to note that Prabhacandra certainly knew the 'paksa' interpretation, although he does not mention it here. But in the Nyayakumudacandra he gives no less than nine vikalpas for the word gauna, the seventh of which reads dharmini paksa-sabdopacarat. Unfortunately, these vikalpas are dealt with too briefly. I think most of them can be subsumed under the interpretation given in the PKM; it is improbable, however, that all the nine of them were advocated by the Carvakas, let alone by Purandara himself, as a direct explanation of the sutra. Cf. Nyayakumudacandra ed. Mahendrakumar, Manik Chandra Dig. Jain Series 38, Bombay 1938, vol. I p. 71.1-4; yac ca "agaunatvat' ity uktam (cf. p. 67.16), tatra-numa nasya kuto gaunotvam-avisada-svabhavatvat, svartha-niscaya parapek satvat, visamuadakatyst, pratyaksa-purvaeatvat, asthad anutpadyamanatvat, avastu-visayatvat, dharmini paksa-sabdo-pacarat, badhyamanatvat, sadhya sadhanayoh pratibandha-prasadhaka-pramanabhavad va ? 8. Cf. E. Steinkellner, Dharmakirti's Pramanaviniscayah, Zweites Kapitel : Svarthanumanam, Wien 1973, vol. I p. 25: bhrantir apy artha-sambandha tah prama. 9. The fact that this is not an arbitrary juxta position on our part is corro borated by the passage quoted in n. 7, where similar interpretations are directly related to the word gauna. 10. Cf. Tattvasangraha of Shantaraksita with comm. 'Panjika' of Kamala sila, ed. D. Shastri, Bauddha Bharati Series 1, Benares 1968, ad. v. 1481-82 p. 528.9-10. 11. Cf. T. Vetter, Dharmakirti's Pramanaviniscayah, 1. Kapitel : Pratyakam, Wien 1966, p. 34 n. 1: pramanetara-samanya-sthiter anya-dhiyo gateh l

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Paurandarasara pramanantara-sadbhavah pratisedhac ca kasyacit Il "There is another means of knowledge (viz. inference), because of the general determination of means of knowledge and non-means of knowledge, because of apprehension of cognition of another [person], and because of negation of anything [whatsoever]." The verse is quoted by Prabhacandra at the end of refutation of the Carvaka-purvapaksa PKM, p. 477.4-5 (unidentified by the editor). 163

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ON THE TRANSLATION OF THE BASIC NYAYA TERMS : PAKSA, HETU AND DRSTANTA D. D. Daye A discussion of the problems of the translation of PA terms and AngloEuropean logical terms is always in order, for to translate the vocabulary of the former into the vocabulary of the latter is to presuppose some implicit theories of and assumptions about logic. In this light, I shall consider the three widely used Sanskrit PA terms, paksa, hetu and drstanta. Thesis (paksa') : this word is used interchangeably with pratijna, e. g., as in pratijnadosa, 'faults of the thesis statement. The word 'paksa' has been used in three senses; paksal is the statement of the thesis or conclusion of the PA schema, i. e., the whole statement "Sound ( sabda ) is impermanent (anitya ) 2, 2.1, 2.3-4, 3.1 ); paksa refers to property ( dharma ) of the thesis (paksa') which is extensionally equivalent to the sadhya (the property-dharma-to-be-justified, 2.2, 2.4, 3.2.2 (5), 3.2.2 (4), e.2.2 (5); paksa has one occurrence in the NP ( 2.1. (1)) where it has been used to refer to the dharmin ("locus/property-possesser") of the dharma "property of the sadhya ("property-to-be justified" ) which is held to be concomitant with the sadhana dharma ("justifier-property," (hetu?) of the justification ascription (hetul ) (2.2) : Both words, "hetul.2" (below) and "paksa 1.2.3", have been much equivocated upon in this early period; sometimes a property was meant, paksaa; other times the whole proposition (or ascription ) paksal has been referred to by this word. The translation 'conclusion" for paksal may suggest that "paksa; is the sequential end of a true deductive or inductive inference-schema. I would hold that the PA is closer to a formalistic deductive explanation, rather than a clear deductive inference; hence the less restrictive "thesis" seems more appropriate for paksa. The awkwardness of translating paksa may be lessened by indicating the meaning of the paksadharmin in "thesis-locus." Other well-worn words of twentieth century nyaya studies, hardly to be called "standard," merely common, such as "subject ( and ) predicate", "probans" or, "minor terms", are misleading. First, the logician's use of the former two terms is significantly different from a grammarian's use; second, their metalogical assumptions are simply out of date. "Justification" (hetu ) also exhibits an equivocation; hetu? is the whole ascription because of its being a ) causally generated thing (kstakatvat )"; the usual transformation of the ascription into a statement is another etic but implicit transformation rule sometimes ignored by nyaya scholars. I hold that "justification" is a better translation of hetul; hetul is the ascriptive "statement" which indicates the

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Un the Transiation of the Basic Nyaya Terms 165 specific property ( the hetuo dharma ) of the justification-member (hetu) ( for hetu: 2.1-4; hetu? : 2.2, 2.3 ); hetu" refers to a property (dharma). I suggest 'justifier' for hetu? rather than 'mark' or 'reason'. First, it is better because hetu' refers to the ascriptive statement, not the property (dharma ) which is either empirically observable ( rare in the NP ) or is mutually presupposed within the context of the competitive darsana(s) (philosophical schools ) context. If this property ( dharma ) ( hetu) is emically acceptable, by observation or, as is more likely, by finding no contradiction in it's assertion with one's darsana philosophy, and if the concomitance elicited in the warrant (drstanal ) is acceptable, then the acceptance of both (hetu' and hetu? ) is at least a necessary condition for concluding that the thesis-member (paksa') is legitimate. A rule of logical debate ( vada ) is that both or all parties to the evaluation of the PA must accept the justifier-property (hetu). The metaphysical limitations presupposed by many of the opposing darsanas regarding the latter rule make such evaluation processes of PAs non-deductive but not nonformal. Mr. Tachikawa translates the property, hetu" as 'mark', one-half of the concomitance of the two properties. I take it here that he is also alluding to the common term 'linga' (mark ), as found in the Nyaya Sutra and also in the Nyaya Sutra Bhasya of the darsana. While it is true that in the orthodox (astika) Nyaya darsana'consideration' or 'reflection (paramarsa) on the mark ( linga) of the hetul may be the sufficient condition for noting the concomitance of the two properties postulated in the PA and thus the legitimacy of a paksal-pratijna, no such discussion of paramarsa is found in either the Nyayapravesa or the Nyayamukha. I would suggest "justification' for 'hetu?, (the ascription ) and justifier' for Chetu, the observable or assumed darsana-restricted property. Such translations reflect the important distinction between hetul and hetu", whereas 'mark,' reason,' predicate', 'middle term', or 'probans', do not so distinguish. Such words as 'mark' obviously overemphasizes 'hetu?, 'while obscuring the ascriptive 'hetul.' In a modern context where many scholars have all-too readily supplied dummy subjects to make hetul into a proposition, which it is not (ityaha ), it is important to make this distinction explicit. : "Warrant" (drstanta', 2.1, 2.3). Although the word 'concomitance' or 'pervasion' ( vyapti ) as is commonly found in the later tradition, is absent in the NP, clearly the concept of two concomitant properties is operative; this relation we find expressed in the dpstanta. There are three major components of the drstanta statement. First there is the "yat. . .tat," conditional proposition stating the concomitance of two properties, drstantal; second there is dpstanta", the similar exemplification' (sapaksa ) and third, the dissimilar exemplification' ( vipaksa ). All three are referred to simply as the 'drstanta' in the text. The whole drstanta functions in this text as the expression of an exemplified warrant, which when juxtaposed with the protometalogical rule (trirupahetu ) and when satisfied, serves as a necessary condition

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166 D. D. Daye for legitimizing the thesis ( paksal ). The two exemplifications (sapaksa, and vipaksa-drstanta?) of the warrant serve to satisfy : (1) the need for the loci or exemplification of the two necessary conditions of the three-fold trirupa hetuo rule and, (2) the early Indian rhetorical tradition which has its historical roots in the Nyaya Sutra. This tradition required the presence of (generally) "concrete" exemplifications, perhaps as a vestige of the earliest arguments by analogy. The drstanta", the sapaksa and vipaksa, and the great metalogical role they play in non-deductive mode of argumentation, leads one to suggest that the use of the term "drstanta"? is historically prior to "drstanta."l While my translations of paksal and hetul are not the more common ones, such as proposition/conclusion" and "reason" respectively, my translation of drstanta! as swarrant" is much more controversial and hence requires a more complex justification. We shall now turn to a justification of the translation of drstantal as "warrant". In the history of secondary scholarship about the Buddhist PA, "pstanta" has been usually translated as either "example" or "exemplification." Emically, there are two metalogical types of drstanta(s): "concordant" (sadharmya) and "discordant" (vaidharmya). Sometimes, in the texts, the conditional "yat...tat" is referred to the word "drstanta" ; so sometimes the sapaksa and vipaksa exemplifications are meant, another equivocation. Let us first dispose of two responses to my non-traditional translation of drstanta as "warrant," that it is neither a "standard" translation nor as etymological one. That is, "warrant" does not convey the metaphor of exemplification, as indicated in the etymology of dpstanta (vdrst, to see, to visually observe), the statement of the example in which the concomitant properties, or their joint absence, are illustrated. To claim that one should translate etymologically, that "drstanta"] "means" example, illustration or exemplification, may be refuted by a counter-example concerning "paksa". If etymological translation is of primary importance in nyaya texts, then we should translate "paksa" as "wing." Of course we should not do so, for the word "paksa" has acquired a semi-technical meaning in nyaya kada and a simple claim to translate in such a manner illustrates the methodological inappropriateness of trying to justify translating "drstanta"l solely on etymological grounds rather than on emic and etic logical grounds. Since 1900, scholars have struggled with many difficult nyaya translation problems, but given the multiplicity of logics, syllogistics, propositional and predicate calculi, even the logic of relations, which have been used with and projected upon the PA, there is no more a "standard" translation than there is a standard source language logic. The comparisons and variations in the PA sources, in the target logics of formal translation and comparative metalogical interpretations, are the theoretical sources of the metalogical evidence for selecting a new translation of any PA term; it

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On the Translation of the Bosic Nyaya Terms 167 is so with drstantal and my point is that most scholars have discounted the metalogical function of the dpstanta' (conditional) and have emphasized the dostanta? function of referring to the descriptive exemplifications (sapaksa, vipaksa) of concomitance. This latter emphasis is quite in accord with the emic PA process of the justification of the legitimacy of a specific PA; however, while such scholars so emphasize in the drstanta, they usually project other non-emic assumptions onto the PA, for example, formal deductive validity. We shall examine ten textual sources of evidence in the NP regarding my case for "warrant." The text employs drstanta? in only six cases among ten in the fallacies of the concordant drstanta (sadharmya) (3.3.3.1-3) and the discordant dnstanta (vaidharmya) (3.3.2.1-3). The remaining four cases of drstantal (3.3.1.4,5 and 3.3.2.4,5) explicitly require both the conditional statement, drstantal with the conditional expression of drstanta' in the proper order (3.3.1.5 and 3.3.2.5). This completes the distribution of drstantal-2 in the ten sadharmya and vaidharmya fallacies. The discordant drstanta (vaidharmya, 3.3.2.1-3) and drstanta', the conditional (yat... tat) as in the last two fallacies (3.3.2.4, 5) is repeated as in the concordant section (3.3.1.1-5). Thus for a PA drstanta not to be fallacious, one must explicitly state the drstanta in correct conditional form. Now we shall turn first to the drstanta? because this side of the equivocation is the usual referent when the term "drstanta" is employed emically. The following is a translation of drstanta? where the focus is upon the similar exemplification (sapaksa) rather than on the conditional dnstantal, thus it is an example of dnstanta. Sadhana-dharma-asiddha. "A fallacious warrant is one in which the property (dharma (=hetu?) of the means of proof (sadhana) is not established (asiddha)" as in the following: "The property-to-be-proved, permanence, resides in the exemplification, atom, but the property of the means of proof, corporeality, does not exist in the exemplification, atoms, because atoms are corporeal" (3.3.1(1)). This instance of the fallacy of the drstantadoes not focus on the conditional warrant but focuses on 1) the exemplification sapaksa as the dual loci (dharmin) of two properties and 2) the presence of the sadhya-dharma and the absence of the sadhana-dharma in the exemplification. Tachikwa notes this, but he fails to recognize the (fallacious) significance of the explicit informal fallacy of equivocation which has occurred here with the concordant (sadharmya) "drstanta". The first three fallacies (abhasa(s)) (in 3.3.1.1-3) are about drstanta-as-sapaksa; the last two (3.3.1.4, 5) are about the conditional statements (yat.. tat) drstanta, the pattern of three drstantais repeated with discordant drstanta (vaidharmya, 3.3.2.1-3 and 3.3.2.4, 5). Drstantal denotes the conditional warrant; dostanta denotes the exemplifications as dharmins. However, it is well to note that to omit drstantal is to violate a necessary condition of a legitimate PA; that is, it is fallacious to so omit

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168 D. D. Daye drstantal regardless of what the recipient "understands" about the "understood" concomitance of a particular PA (3.3.1.4, 5 and 3.3.2.4, 5). I now offer two translations and comments regarding drstantal about which shall argue in my discussion of the justification of dnstantal as "warrant". The fallacy of the absence of a conditional formulation of concomitance (3.3.1. (4)) "Ananvaya" is the name of the fallacy of a statement of (positive) concomitance which lacks the conditional form. "A fallacious warrant (dsstantal) is where a statement of (positive) concomitance (which expresses) the co-existence of both the property-to-be-proved and the property of the means of proof, lacks explicit illustration; hence, it is well-known that (the properties of) being causally generated and impermanence reside in a pot." Note that this fallacy ("resemblance" (abhasa) of a legitimate PA) is an extension of a legitimate PA, as in Model I. However the explicit statement of the conditional warrant is missing, "whatever is causally, that is impermanent generated." Thus the explicit presence of the conditional warrant, not just the statement of the similar exemplification nor merely the juxtaposition of the properties, is a necessary condition for a legitimate PA. If the statement of the drstanta! is necessary, what then, is its metalogical function, its logical role? My emic conclusion is that it may be described as an implicit emic rule disguised as an alleged universally quantified law of concomitance. In the other three fallacies of the drstanta (3.3.1.1-3), excluding the fifth fallacy of an improperly) reversed warrant, the justification of fallaciousness focusses not upon the conditional warrant (drstantal) but upon the presence and/or absence of the justifier (hetu) and thesis properties (paksa=sadhya) in the similar exemplification (sapaksa). Thus the fallaciousness of the conditional warrant (drstantal) is quite different than the fallaciousness of the first three fallacious uses of the term "drstanta?." This emphasis upon the presence or absence of the alleged concomitant properties in the exemplifications and the metalogical procedures of ignoring the etic potential role of the drstanta', is a particular feature of the (metalogical) mode of argumentation in this text. Hence, this focus upon the specific exemplification(s) and not on the warrant constitutes more evidence for the non-deductive nature of the PA and its emic metalogical theories and procedures. Consider the contrary: a) if there were an emphasis on the warrant and b) if the PA were asserted with the thesis last, preceded by the justification and the warrant, and c) if there were replacement or transformational rules for the rearrangement of the latter two (hetul and drstanta) and d) if there were explicit valid inference rules to which the nyaya logician could then appeal, to check, and against which to justify the PA at issue as in true deductive validity rules, then and only then, would we be able to make the case for and deductively argue that the PA is deductive, and in specific cases sound and vaild.

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On the Translation of ihe Basic Nyaya Terms 169 But we do not find a, b, c, and d exhibited in the PA and its metalogical theories and procedures or modes of argumentation. To pursue these questions further, iet us consider the last fallacious warrant, the illicitly reversed expression of concomitance (viparitanvaya). Also relevant to our discussion is the fallacy of a reversed warrant (Viparitanvaya): An example of a fallaciously reversed warrant (3.3.1.(5)) follows : "A fallacious warrant (drstanta) which is illicitly reversed is, for example, where one states "whatever is impermanent, that is well known to be causa lly generated" when one should say (vaktavye) "whatever is causally generated, that is well known to be impermanent." Note that the preferred warrant here is the reversed order of the missing warrant of the last fallacious warrant 3.3.11(4); the latter fallacious warrant lacked "whatever if impermanent, that is causally generated" which is the fallacious instance quoted in this fifth of the fallacious warrants through similarity (sadharmya). Thus the PA model implicit here is different than the only other fallacious warrant (drstanta'). It is also clear that in neither "reversed" (viparita) fallacy (3.3.1.(5) or 3.3.2.(5)) is there any justification or evidence explicitly offered in the NP text as to why the warrant must be explicitly expressed. The reader is reminded that normative recommendation concerning the correct order of the conditional warrant does not constitute evidence for the issue of why the warrant is needed. While the text then offers no explicit evidence for the answer to this extremely important metalogical question, the reasons are not difficult for supply; it is the necessary requirement of the explicit expression of the relation of concomitance (vyapti). Given the textual evidence just cited we now turn to make the case for the translation of "warrant" for drstanta. First, there is the implicit but obvious and simple normative rule that one should not utilize fallacious PA expressions; to omit the proper expression of the conditional drstantal is to commit a fallacy (as in 3.3.1.4, 5). Thus one should not omit the conditional dnstantal regardless of how deceptively "clear" the PA seems without it. To do so is to commit an explicit emic fallacy; and to merely mention or simply conjoin the two properties in exposition is also to commit an emic fallacy (3.3.1.4). Second, the correct order of the conditional drstantal can be accurately described as the naming of the justifier (hetu?-dharma) as the antecedent of the conditional drstanta' and the property-to-be-justified (sadhya=paksa'-dharma) as the consequent. This is found in the legitimate PA (Model 1) where "causal generation" (krtakatva) is the name of the antecedent property and "impermanence" (anitya) is the name of the consequent of the conditional. The antecedent property "causal generation" is the justifier (hetudeg). This is purportedly concomitant with the consequent property named . in the drstanta'; this property (anitya) is the thesis-property (paksa) which is the property-to-be-justified (sadhya). This asymetrical relation of causally generated things and impermanent things is expressed in the conditional drstanta?, the absence

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170 D. D. Daye or the improper formulation of which necessitates the legitimate charge of asserting a fallacious PA. The fifth fallacy (3.3.1.5) of concordance (drstantabhasa sadharmyanena) also illustrates the antecedent/consequent relation of the conditional described in the preceding sentences. Again, rules of fallaciousness are normative; hence the conditional form of drstanta' is the implicit expression of a normative rule, as was the rule stating the fallaciousness concerning the omission as the improper form of the conditional drstanta? (3.3.1.4); the warrant states the concomitance as a generic relation, a law. My translation of "warrant" conveys its normative rule-like metalogical function; "example" or "exemplification" do not convey this normative function of drstanta. Thus I have established two bases for normative rules with the drstanta fallacies (3.3.1.4, 5), its absence and improper form. Does "warrant" better express these normative factors than "example" or "exemplification" ? I think it clearly does. Both "example" and "exemplification" are usually taken as purely descriptive terms, whereas "warrant" explicitly conveys the metalogical normative function of drsta ata'. That is, the function of drstantal is to serve as an explicit license or authorization rule, the appeal to which not only reminds the recipient ( psychologically ) of the concomitance of justifier (hetu) and thesis property (sadhya-dharma), but the dsstantal serves as the basis of a universally quantified law utilized as a normative standard; it is a rule which authorizes and thus justifies the concomitance (vyapti) of the alleged concomitant properties of thesis-property and the justifier (paksa'=sadhya). This specific normative function of the rule in drstantal occurs at the metalogical level; additionally, drstantal as a metalogical rule instansitates the general tendency in early Buddhist nyaya (and of course, in Jaina and astika darsanas) to develop greater degrees of such general metalogical qualities as precision, clirity, formalism, freedom from error and formal explicitness. These metalogical qualities are repeatedly exhibited in nyaya texts in epistemology, ontology and in formal logic. Other instances of these qualities in the Buddhist PA are found in the development of the explicit metalogical content-free "wheel of justifier" (Hetu-cakra), the explicit metalogical rule of the three characteristics of the justifier "(trirupahetu"), the generation of such explicit metalogical terms as sadhya, sadhana, visesa, anumeya, prameya, the generalized property/possessor descriptive relation (dharma-dharmin), and the whole varigated metalogical theory of error (abhasa). The latter theory of error is clearly normative and constitutes a rich fund of implicit metalogical rules and illustrations not all of which have been made explicit in the few explicit metalogical rules such as the three characteristics of the justifier (trirupahetu) or in the few non-fallacious PA models. The paucity of non-fallacious models and the varigated complexity of the fallacies (abhasa) is necessary, for while it is easy to give an example of how a good

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On the Translatton of the Basic Nyaya Terms 171 PA should appear, complete knowledge of the almost infinite string of possible PA's that people could possibly generate is impossible to anticipate. Thus the most efficient device for helping one evaluate this near infinite series of generated strings of PAs, is to codify an inclusive range and type of possible errors regarding the construction and justification of PAs. These PA models, metalogically explicit rules, and illustrations of errors constitute the normative base of evaluating PAs. The two normative characteristics of the last two fallacies of the drstantal with concordance (3.3.1.4, 5) are captured in the explicitly normative term "warrant," whereas, this normative quality is absent, or, at best, only very vaguely implicit in the translations "example" or "exemplification." As noted, the latter two candidates are primarily descriptive in meaning. It is the clear conveyance of the crucial normative meaning and rule of drsntatal as a universally quantified law used as a rule that provides the crucial evidence of the superior translation of "warrant" over "example" or exemplification." The term "exemplification" is exactly right for the sa paksa and vipaksa, for both, descriptively do exemplify, illustrate or exhibit the alleged concomitance of the properties, the justifier (hetu") and of the thesis (paksa). The roles of the sapaksa and vipaksa are illustrative but not primarily normative, whereas the role of the drstantal is primarily normative. My translations of drstantal and dsstanta conveys these descriptive and normative aspects more explicitly and accurately than other translations. In summary, four important points are now established; first, that, the absence of an explicit statement of either positively or negatively expressed concomitance (vyapti, although this word is not used in the NP) is fallacious. Second, it is clear that the mere juxtaposition, however accurately named, of the two properties of the thesis (paksa) and the justifier (hetu) is also fallacious. Third, the correct warrant (dnstanta') must express accurately in a conditional statement, the legitimate concomitant properties of the thesis (paksa=sadhya) as necessary condition, the consequent, and justifier (hetu?) as sufficient condition of the antecedent. These relations are to be expressed in an appropriate conditional statement such as "where there is causally generatedness, there is impermanence". Fourth, the characteristic of the discussion of the drstanta supports my claim ( argued elsewhere that the PA and its theories are neither deductive nor is validity an appropriate metalogical concept here. Given my analysis of these two types of metalogical errors (abhasa), the absence of the conditional statement and the illicitly reversed order, I would hold that the implicit normative rule-like functions of the drstanta (both sadharmya or vaidharmya) are explicitly expressed in "warrant" and significantly less (if at all) in either "example" or "exemplification." Thus I conclude that, by appeal to the implicit methodological rule that one should choose the more accurate technical translation, my case for translating "drstanta'l as "warrant" has been stated and so stands justified.

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172 D. D. Daye Footnotes : 1. This article is an excerpt from an almost completed monograph on comparisons of formalism in Anglo-European and early Buddhist formal logics. However here, my textual for the pararthanumana (cited hereafter as the PA) sources are Nyayapravesa and the Nyayamukha. Sanskrit editions of the Nyayapravesa (cited hereafter as NP) may be found in : Dhruva, A. B. The Nyayapravesa, Part I, Gaekwad's Oriental Series, Baroda, 1930; Ui, H. Bukkyo Ronrigaku (Buddhist Logic), Tokyo, 1944; Mironov, N.D., "Nyayapravesa, 1, Sanskrit Text, edited and reconstructed," in Taoung Pao, Leiden, 1931, pp. 1-24; Tachikawa, M., "A Sixth-Century Manual of Indian Logic," in Journai of Indian Philosophy, I (1971) p. 111-145, Toronto. A Chinese translation of this text may be found in the Taisho Shinshu Daizokyo, Buddhist Tripitaka, Vol. 32, no 1630, 11-13. The Tibetan translation has been edited by V. Bhattacharya in The Nyayapravesa, Part II, Gaekwad's Oriental Series, Baroda, 1927 and in the Tibetan Tripitaka, Peking edition, Reprint, edited by D.T. Suzuki, Tokyo, 1962, No. 5706, 130, 74-76. The other text, the NM, is the Chinese translation of Dignaga's Nyayamukha, Taisho, Vol, 32, 1628. Textual examples could have been taken from a wide variety of Sanskrit texts, but I picked this one for four reasons: 1) I have worked with these texts in Chinese and Sanskrit most often; 2) Tibetan and Japanese editions are available : 3) it is available in all four languages thus being at hand for more scholars; and 4) it seems to me to be representative of many of the interesting but messy problems common to a formal lineage slowly emerging out of an ordinary-language tradition of debate and reliance on concrete examples. There follows my paradigmadic example, model 1, of the PA. The following is a representative example of a PA reconstructed from the Nyayapravesa. "An Introduction to Logical Analysis." This may be taken as a general paradigm of the Buddhist PA schemas; the old chestnut "the mountain has fire because it has somke" is not typical, for it is empirically contingent, whereas many Indian schemas are not directly empirically contingent at all. Thesis. "SOUND (IS) IMPERMANENT" (paksa') sabdo'nityah Justification : BECAUSE (IT POSSESSES THE PROPERTY OF) CAUSAL GENERATEDNESS (hetu?) kptakatvat Warrant : WHATEVER (IS A) CAUSALLY GENERATED (THING), THAT (IS) WELL KNOWN (AS AN) IMPERMANENT (THING) (drstanta) yat krtakam tad anityam drstam Similar Exemplification ......AS (IN THE CASE OF SPACE, ETC. (sapaksa) yatha ghata-adis

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On the Translation of the Basic Nyaya Terms 173 Dissimilar Exemplification .....AS NOT (IN THE CASE OF SPACE, ETC. (vipaksa) na yatha akasa-adis 2. The translation "concordant" and "discordant" were kindly suggested to me on April 15, 1980 at the University of California at Berkeley, by Dr. Alex Wayman, Professor of Sanskrit, Columbia University. 3. Staal, J. F., "Formal Structures in Indian Logic", in Synthese, Vol. 12, September, 1960, 279-286. 4. Tachikawa, op. cit. 5. Ibid., also relevant are the remarks of R.S.Y. Chi in his Buddhist Formal Logic, Royal Asiatic Society, London, 1967, 105. 6. Sanghavi, S., Advanced Studies in Indian Logic and Metaphysics, Indian Studies : Past and Present, Calcutta, 1961, 109.

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PHILOSOPHY OF ACARANGA SUTRA Joharimal Parikh The Acaranga, by common consensus, occupies a premier position in the entire Nirgrantha canon. This agama consists of two books, the first being the earlier, in point of kaet the earliest of all extant agamic works. The commentarial ancient tradition goes on to say that it is a compilation by Ganadhara-apostle as heard directly from Jina Vardhamana Mahavira. The writing begins with the clause 'O Longlived one, so have I heard the Lord saying' and each lecture ends with the words se bemi i.e. "I am repeating the same as heard": The second part is a later addition of details on monastic disciplinary rules embodied in appendices and schedules, the aggregate considered an annexure to the first, which is the principal part of the Volume. The currently available compilation of the Acaranga is the result of the collative editing of c. A. D. 503/516 and very possibly does not represent the full text of the original but is a faithful edition of the fragmentary remains of the original. Its style, the language of the prose part and the meters employed in the interspersed verses are the most archaic in all Ardhamagadhy canon. As the editing of the agamas was done by the Northern Church ( Vajri sakha in particular ), the possibility of its recognition by the Southern Church (Digambara), when it later came to know about it, was negligible. But it would be more than apparent to any scholar that, in the basic tenets, there is no conflict between the meaning and even the vocabulary of the first part of the Acaranga on one hand and the later substitute canon of the Southern Church. During the long period of the Nirgrantha history, the Digambara Church has not disputed or criticised the philosophy of the 1st book of the Acaranga. The present article is limited to the consideration of the first book of the Acaranga, with specific reference to its philosophical contents. The philosophy of the Acaranga can be summarised under the following heads in its own terminology (except the eighth which, though not specifically so mentioned in the Acaranga, its nucleus figures in the Sutrakrtanga and is a forerunner of the classical anekantavada or the Nirgrantha theory of the relativity of standpoints and conclusions.) A. Atmavada ( Acaranga 1.3; se atavadi ) Lokavada (1.3, se logavadi ) Karmavada (1.3, se kammavadi ) Kriyavada (1.3, se kiriyavadi ) E. Utthitavada ( 1.150; utthitavadam pavadamane )

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Philosophy of Acaranga Sutra 173 F. Dhutavada (1.181, dhutavadam pavedayissami ) H. Anekantavada. The component "vada" has not been used here in the sense of dialogue or debate as in the syadvada but it has been used as in the compound samajavada i.e. belief in a doctrine followed by its right practice. Accidentally or otherwise, it is logical to explain the above heads in the same serial order in which they appear in the text. Before doing that an introductory remark be made ( in words of the Jina himself) that 'people in general are unaware from where have they come or what they were in the past or what shall be their future destination. Also, out of these ignorants, many do not bother to remove this 'ignorance' ( Acaranga 1.1 ). Only those who are inquisitive or raise doubts and possess an urge to remove these, can comprehend the world' (1.124). And when he thus becomes aware that he has come from "somewhere" and "I am that ( soham)" who had been roving from one birth to another and to all places and in all directions" he can be called atmavadi, lokavadi etc. (149). A. ATMAVADA A1. So he recognises the existence of soul and becomes atmavadi or believer in the existence of Self (3). In fact, existence of either this Universe or his own Self must never be denied because the denial of the one leads to the denial of the other also. The Self is the Knower and Knower is the Self. Both terms are synonymous. Knowledge takes place via the Self. Self can be comprehended through the process of knowledge (22-32). A2. Words fail to describe the nature of pure liberated Self, arguments cannot reason it out; it is not within the grasp of either mind or intellect. But 'conscience' does exist and is a known 'reality'. It is neither long nor short, neither circular nor triangular nor quadrangular nor round, neither black nor blue or violet, nor red nor yellow nor white. Its smell is neither good nor bad. It tastes neither pungent nor bitter nor astringent nor sour nor sweet; it is neither hard nor soft; neither heavy nor light, neither hot nor cold, neither greasy nor parched dry. It is bodyless, devoid of birth and death and cannot be contaminated. It is neither feminine nor masculine nor neuter. The subject (karta, author) of discriminative knowing and perceiving awareness does exist but without any simile. This intangible substancial entity is always there. It is beyond verbalization. Hence it is neither speech nor form, nor smell nor taste nor touch, indeed nothing of that sort. A3. The individual mundane 'soul-units' manifest themselves as earth beings, water, fire and air beings, vegetative life and moving creatures. These six categories of living beings exist on land, in plants, water, space, planets, and all types of bases; they take birth in various forms and the whole living organism passes its life in different categories. As is the case with the human species, there is a birth to vegetable plants, they also grow, they are also conscious and susceptible ( to feelings ns), they also become non-bloomy when cut, they also take food, they

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176 Joharimal Parikh are as well mortal and they die, they also expand and shrink and their form also deteriorates (and progressively decays) in various ways. A4. There is complete 'self identity' between the doer of efforts for the nirvana or moksa (liberation, salvation, emancipation) and the one who attains it, the bondage as well as release is of, and by, one's own Self. B. LOKAVADA B1. That the believer in Self recognises the existence of this universe and is termed Lokavadi (believer in the existence of World or Universe). On all sides one perceives tangibles having sound, shape etc. ( i. e. smell, taste and touch) and the deluded one becomes engrossed in them- these sensory feelings amount everything to him. These sense-objects constitute the universe which in reality is nothing more than sense-objects. B2. One who is for sense-objects, rejoices that (a) these are my relatives; (b) this is my wealth and (c) treats his body as if it will last for ever. Such people all the time think of sensual pleasures and being fully occupied with activity, with the assistance of subservients (animals etc.), become engaged through all available means in the production for their own as well as their peoples' consumption; and they always try to strike the balance, more or less, for future with deep attachment. Many a people consider immovables etc. as their own, like the life full of riches, women and luxaries and are always busy enjoying it without seeing any wrong with it, because they think that the pleasant items are meant for enjoyment only. B3. (i) But human life is limited and when the power of senses is spent up, these (very) people feel nervous and frustrated and due to age become unfit for laughter, sex pleasure and for personal adorning. As a result, they at times become sick (a) Relatives with whom he lives sometimes part with, show disrespect, do not support, or criticise him, sometimes the reverse may also happen. In point of fact, neither he can be a solace for relatives nor can relatives be so for him. (b) Perchance he is able to amass large wealth but the same is divided by claimants, stolen away by thieves, taken away by the king, lost or destroyed by fire etc. and the poor fellow then regrets, for all the hard and cruel labour put in by him as if was for the benefit of others: For the sake of the 'body', people assault others but it is frail and perishable and whether seen inside or from outside it is likewise filthy and all the time foul matter is pouring out of it. Death, which invariably visits one day or the other, will put it to an end. By nature it is wasting, impermanent, everchanging, decaying and liable to growth as well as consumption. Its appearance is just circumstancial. Life-span cannot be increased; on the contrary, like a drop of water on a leaf, life can be destroyed by just a wave of wind. B3. (ii) A person absorbed in worldly pleasures is most often cruel towards other beings love for beauty leads to violence. He is full of tension and anxiety throughout the day and the night, all the time toils for wealth etc., becomes an

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Philosophy of Acaranga Sutra 177 exploiter and plunderer, takes uncalculated risks and feels uneasy. He grows full of deceit and greed and thereby enmity for himself. One has to face troubles before and after a sex event, (for) company with women results in friction. Death may separate him from sense-pleasures for an untold length of period; more so a person is under an illusion, he is unaware that even fulfilment of his wishes may not result in happiness. Besides these, the sense-objects are the basic cause for wandering in this world a man involved in them accumulates a heap of karmas which consequence in the cycle of births and deaths, grief, hell etc. Thus, one who looks for pleasure in these sense objects ultimately get unhappiness and miseries only due to his own mistaken acts. B4. One who knows the true nature of these sense-objects knows the Self, Vedas, religion, Brahman; and being enlightened comes to know this universe with his super intellect and is called a 'Muni' (a candidate for nirvana) and that master of religion with sterling transparence recognises them as the root cause of roaming in the world. B5. Doubtless, it is difficult to win over these senses but realising the futility of sense-pleasures, people with right understanding conquer them, reach a higher stage which lies beyond them, cross the worldly bondage and free themselves from the transmigratory cycle. Whether agreeable or not, it makes no difference to them; rather they have no preferences left and bear with all types of smell etc. While eating, they do not even change jaw sides for the sake of tongue or the taste. As the case of sexual pleasure is most disastrous, a wise man should avoid woman as of no use; and to overcome this urge one should reduce his diet or stand right up on the top, change his abode and even fast but never allow himself to be subdued by this passion. He denies the consumption of pleasant things though coming in the routine and forbids in advance the non-user thereof. Once having given up the use of attractive items, one should never go back to them ( it is something like licking the spit ) and should not even recollect those past incidents when he had enjoyed worldly pleasures. Knowing the true nature of disease, body and death, a Muni, when sick or weak, does not show any eagerness for treatment and avoids the remedial measures involving violence. B6. This world is full of troubles; miseries of birth, old age and of 16 types of diseases; torturing by fellow-creatures and (many) other ( kinds of ) pains; all mean this little happiness here. Inspite of that, people are not serious enough to track the path for getting rid of it. B7. One must fully realise that 'I am all alone here, none is mine nor am I of others.' 'Man ! You alone are your ally, why hanker for outside help'. Do not crave for popularity with people. One should not be sensitive to public opinion and criticism by common folk. Should not be guided by the ruts of ill-informed mob-traditionalism. Cut down worldly attachments as well as intimate associations. That is the path of Justice. The 'wise one' disregards the irreligious people. One without attachment in this life shall be free of bondage in the next life also,

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178 Joharimal Parikh C. KARMAVADA C1. The one who recognises the Self, and hence the world, recognises the karma theory also and is known as karmavadi. One fastened with the bondage of karma roams in all directions and occupies various positions in the space-world (extant continuum), is born again and again in different species, and suffers physically, mentally and otherwise. A nescient full of deceit and other passions, inertia and unalertness, deception and desires etc. forms a sort of vicious circle with the karma bondage and goes on rotating in the cycle of death and births and experiencing the other consequences as a continually running process. All beings have been born many a times in many places and varieties of living spacies in this universe. The metaphysics of karma in this connection should be thoroughly understood. Past and future are not all alike; one undergoes changes in next births due to karmas. Moving creatures may be reborn in stationary category and vice-versa. The process of exhaustion of karma bondage is self accelerating, destruction of one bond leads to the destruction of others and for complete destruction of one bond, the destruction of others is also necessary. C2. Troubles ensure due to one's own karmas. Karmas produce consequences and here or thereafter one will have to bear their fruits. Because of karmas, one is within the reach of death and hence away from release. Those who are bound by karmas cannot cross this ocean of birth and death. C3. But one who has destroyed the bondage of karmas becomes free from all troubles and crosses the cycle of birth and death because no cause survives for these events; he is neither within the reach of death nor is he away from salvation. C4. Therefore one who explores the process of cutting away of his karma bondage is a wise being. Fully knowing the cause and effect of all types of karmas, one should wholly concentrate on being relieved of their bondage in toto and thereby completely free himself from the cycle of death and birth. For a wise man there is nothing superior to nirvana. He must possess the true comprehension of the nature of) the Universe. To perpetuate the worldly existence and to go on suffering its sorrows is inadvisable. D. KRIYAVADA DI. He who believes in Self, universe and karma also believes in the theory of activity and is called kriyavadi. 'I got it done' and 'I shall approve of it being done', are thoughts and actions which are the causes of karma in this world, this 'actionego' creates bondage for the Self. The bulk of karmas have been piled up by vehement activation on one's part. Thus ultimately one's fate and destiny are one's own making. D2. And yet people (have to, indulge in activity for their livelihood, some for acquiring esteem, prestige, fame, love and for certain) power, etc. some for being relieved of this world and yet others for the removal of sorrows and unhappiness. Some

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Philosophy of Acaranga Sutra 179 persons, because they are much too entangled in worldly attachments, some being unaware of the consequences of what they are doing, some for body-limbs and animal products, some for a purpose, some even without a purpose, some for taking revenge, some to face attack, some under certain future apprehensions and to ward off against that; some of their kith and kin, guests and staff, some claiming themselves to be the curer of all ills and diseases and boasting of doging things which have never been accomplished by anybody in the past, some for acquiring powers of Self, community, friends, gods and pitrs (dead parents and forefathers), kings, thieves; guests, misers, hermits and others, some for fancy fads of theirs, some simply for the sake of pleasures, some because of addiction, some because of wrong notions and labouring under mistake, some for curing ailments, some being fickel minded enough to launch their fierce plans --lest the body will fall for want of food, etc. Some people (are worried about) supporting the body for proper working by way of duty; some finding that in this world other people are not seen following the ethics, religion etc., then why should they alone do it and hence they freely indulge in fierce activity leaving behind all restrains and discipline. D3. Therefore, people have been advised discriminative ( as against wholesale or complete) renouncement of activities based on intelligent mind-application with right knowledge. One should be very careful and weigh each and every action and its net consequences, because situations in life) are complicatedand on all sides there are sources of bondage and from them nothing escapes. This type of renouncement is the cure of all unhappiness and those who do not follow this course always remain in worldly grief. Well deliberated abstainment from furious activity is a feasible renunciation; ever alert attains it through evaluation on merits. One who is entangled in cruel activity is nescient about renunciation; whereas one who is away from it knows and follows the correct process of renunciation; those who is fully conversant with, and observes discriminative obstinence from, tormenting and rigorous activity is called a Muni. D4. Besides, these activities have been classified. Good actions result in good karmas and bad doings in bad ones. Further, enlightened ones have chalked out such a path that for the wise followers of it, there is little or no bondage of karmas. Brave people have treated that path, it is neither unknown nor an impossibility. And who fully avoids the way of karma bondage is known as liberated in this world itself as if freed and released. If a virtuous man of right perception without any carelessness whatsoever and whose self is totally undisturbed and who is disciplined and free from passions.happens to afflict others, the resultant karma bondage in his case will be very meagre-balances off soon in the next moment or in the life only. The same material source can bring us bondage or save us from bondage - karmic matter or outer form of action alone do not decide the issue. Life without incurring bondage can be lead both in the midst of the society as well as in forests. An unfit person fails to lead such life wherever he may live, whether in the forests or in the society.

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180 E. UTTHITAVADA El. Fixing Moksa as the only object, the crucial point is to make efforts and exert for it and this is termed as Utthitavada. Look at the fate of inactive idlers, these escapist can nowhere move towards the goal, shall ever remain in bondage. Without reserving any of his faculties, one has to labour very hard with his full. vigour and might to achieve the above end; should strive in right earnest to became a tireless strong follower on the path of Moksa. Step by step he Moksa progress and would go on proceeding ahead. Joharimal Parikh E2. Make up your mind, say good-bye to lethargy and make the best of the present opportunity without wasting a single moment. Age is running away and so also the youth; therefore, without any postponement make hay while the power of senses last. Realise the value of precious occasion of this human life which is quite an elevated spiritual stage. Do not miss this golden chance, try your best. Always be alert and energetic and banish the inertia (of indolence). A wise aspirant ever remains awake and is on his guard, whereas lifeless lazy chaps always prefer sleeping. To cite, Jina Mahavira never went to bed with an idea of sleeping. Whatever little sleep he got was an indeliberate biological phenomenon and that too he used to avoid by meditating in open. People who feel at home in leisure and pleasure alone, and never want to tax their faculties, are on a wrong path; they become nuisance for others and break the vows already taken (if they live embraced the order of ascetics). Hence one should be incessantly careful and attentive and none of his activity be done without watchfulness and vigilance. E 3. The road to salvation is an arduous one: only the brave can tread over it while weaker ones fumble. Therefore the rules of prescribed conduct should be strictly followed with strong determination, and adversities be faced even at the cost of death. Who is afraid of difficulties is under constant fear and who sccumbs, revolves in the world-cycle for long. One should not be discomposed even if killed. As a warrior in the front of the battle field, he should encounter all hardships and adversities. Derive boldness from the fact that you alone are not a victim of these odds. Note: The subject matter of Utthitavada can be dealt with under the four divisions. as demonstrated below: T Spiritual aspect 1 (1) Samayika (Samabhava) (equanimity) (2) Ahimsa (non-violence) Utthitavada 1 Bodily & Mental aspect

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Philosophy of Acaranga Sutra 181 (3) Samyama (contraction) (4) Tapa (austerity) E4. (i) Samayika Dharma (religion) consists in Samayika. What one acknowledges Samayika one acknowledges it as 'Munihood' and what one acknowledges as Munihood that as Samayika. Samayika is the specific characteristic of a Muni. (157, 209, 161) E4. (ii) By knowing and identifying Samayika with soul in tone-perceptive, one gets self-bliss; does not remain unhappy. One should never allow oneself to be baffled or disturbed, but always keep tranquility and be self reconciled. Must remain self-contained and Self-oriented. With Samayika, a spiritualist 'falls in order' and is recognised as such. 'Restrain your own self, thereby you will be distress-free. Struggle with your self alone-no use fighting with externals. Chastise your Self, refine your Self. Always maintain purity of the Self, do not allow foreign adulteration. Keep your soul region stable, in perfect calm. E4. (iii) Eliminate four kasayas (passions) namely anger, pride, deceit and greed without which there would be no emancipation from karmic bondage. One should, exterminate anger, pride, deceit, greed, attachment, aversion, delusion, conception, birth, death, hell, animal-inception and agonies, because subjugation (or persuit) of each leads to the conquering of (or engagement in) the latter. This is the philosophy of those who are omniscients, liberated, devoid of violence and liquidators of the bondage. Short duration of human life cannot justify anger-expunge it. For times out of number, the same soul has taken birth in higher class of species like human beings and gods and for infinite period it had wandered in lower types of species like stationary, 2-3-4 sense-beings and animals. So there is no intrinsic difference between various classes of incarnate beings-souls resident in all of them are alike. Visualiz ing this, who will boast of his family stock, or feel proud of it and why shall he have affinity toward, or longing for, any? Therefore, a wise man should neither feel elevated nor dejected on account of his caste etc. and should expunge the sense of vanity of any sort whatsoever. Unless deceit is eradicated, there will be no progress towards nirvana. The greedless one is just like a liberated one. E4. (iv) Do not develop the mentality of liking and disliking-reject both forthwith. Bear everything with self-quiescence; do not allow these ideas to overpower you. Feeling of the absence of pleasure or presence of displeasure should not crop up. Cross that stage, go beyond them. E4. (v) Treat yourself exactly at par with others without claiming any privileges. Know all like yourself. E4. (vi) Realising this coming and going, one should put an end to the sentiments of attachment and aversion. On winning these two powerful enemies, Samayika reaches the stage that even if his body is cut into pieces, no feelings rise in him.

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182 Joharimal Parikh i.e. he ( his Self) can never be cut, pierced, burnt or beaten by anybody. Naturally he cannot inter se show discrimination amongst others. Whether prominent or subordinate, no distinction in preaching etc. be made. Treat life and death alike-nothing to choose between or yearn about or to fear of. Notion of "my" and "own" should not extend to anything which truly is not yours and that way you will get rid of <Page #508
Philosophy of Acaranga Sutra 183 atleast you are not in for a fresh bondage. Have no fancy for achievements, wishing something in exchange is a bad bargain. E7. (i) Tapa : This is the most effective remedy and an affirmative step for destroy the already existing karmic bondage. One must make progress in the sphere of questions stage by stage. E7. (ii) Resort to fasting frequently-this penance can take various forms as to time, content, items, number, quantity etc. of meals. Reduce ( bodily ) flesh and blood. It is said that wise peoples' arms are lean and they are slim which spells brilliance and stamina. When due to age, sickness etc. body becomes unfit as an instrument for nirvana or one comes to know of his immediate death, he can abstain from food, water, medicines, movements etc. till death. Meticulous care has to be taken lest this sophisticated mortification may turn out to be a case of sucide. E7. (iii) Reduce the level of consumption and limit one's wants. O..e should have little clothings and can do without clothes in summer. Who feels neckedness a difficult discipline has been given a concession to use one loin cloth. Renounce your possessions to nullity. One should have frugal meals and use lifeless water for drinking. Abstinate from sex life and observe brahmacarya ( celibacy). Women, who are very expert in the art (of allouring), try to trap a man; so by way of prevention he should not (a) do her acts a menial(b) engage in the gossip about women, their beauty, sexual characteristic and anatomy etc. (c) should not talk and have intimacy with them in privacy;(d) should not look at the beautiful parts and sexually agressive moments of their body. One can make number of resolutions of austerities qua his religious routine and remain strict about them at the cost of heavy odds and even of death if the occasion so warrants- there is nothing improper in it. Have detached life and remain aloof from relatives and material paraphernalia-for this accelarates the process of destroying the accumulated karmas. Be habituated to endure vagaries of climate, nuiscance of insects etc. pains of sickness and other physical tortures. Do not even rub your eye or body even when there is an sesation. Train your body through exercises in hardships; do not allow it to be delicate. E7. (iv) Brisky contemplate in the right perspective. Concentrate and meditate. Practice kayotsarga ( as if taking soul out of the body ). Serve others by helping them directly in or indirectly attaining release. For the benefit of nescients etc. the learned ones should give discourses and instructions about liberation. But knowledge should be imparted to those who need, yearn and deserve it. Otherwise may be regress instead of progress. Wise ones do not need preaching. The preceptor should leave no stone unturned for training his disciples. Let him be the refuge for them for all purposes. F. DHUTAVADA F1. As a more effective method of destroying karmic-bondage, the institution of Dhutavada i. e. full time practitioner for nirvana throughout the rest of his life

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184 Joharimal Parikh (as ag inst part time amateurs) has been prescribed and very highly recommended also. Accordingly, knowing the true nature of this world, one becomes a 'Muni' by rerouncing the householder's life, parts away from wife, relatives, wealth and other worldly involvements and leads a desireless and detached life with a strict disciplined routine. People of all the three age-groups are eligible to be admitted to this order. F2. On adoption of this hard course, their relatives etc, offer opposition and try to dissuaderthem by arguments, temptations or other measures and at times the weak and timid ones give way and continue or come back to house holder's life. Such persons are condemned even by the lay masses and they wander in the world for a long time. People who do not become Muni, yet not leave that order fall in the same category. Inspite of being in the company of the best of the Munis, one falls out due to delusion etc. Therefore, it has been said that easy-going, intimately affectionate, involved in sensual pleasures, deceitful, inactive and unalert and deeply attached to house holders' life and property is unfit to become a Muni. Sometimes one does not give up the formal Munihood but falls from its prescribed high conduct and due to delusion and sensual attraction leads a corrupt Muni life of his own liking. On being asked, he cuts a sorry figure -- in fact such a person is neither a householder nor a Muni--a loser both ways. Such perverted ones speak ill of their own preceptors, disobey them, and though not being real followers, criticise good monks and Munis and preach conduct to others, thinking themselves to be the wisest. They only talk and make a show of Munihood but in fact lapse into stronger bondage. F3. Admired ones are those who remain steadfast to the Muni conduct. One should maintain the zeal at the same high level at which he entered the order. At times a Muni is beaten, tortured by worms, insects, birds, and animals vagabonds, gods; and in various ways he is troubled by others : But he should face all such difficulties with equanimity and courageously, indeed without shirking down in the least from the lofty heights of conduct befitting a Muni. He should never be afraid of hostile area or atmosphere. F4. Till a Muni is not fully matured and conversant with rules of Muni life, scriptures, etc., it is risky for him to wander alone-he should have the company of the preceptor. Thereafter he may part away and lead alone the true Muni life. Sometimes, in order to hide their nescience, lethargy and other weaknesses, quarrelsome Munis lead a lonely life, but they are away from the right path because of their passions, hypocracy, fraud, self-praise and lustfullness. Generally, there should be no give and take of food, clothings, bowls, etc. amongst the Munis inter se-in exceptional cases help can be given. The ban is more strict qua the monks of other group, sect, or religion. Begged food etc. cannot be given in charity. A Muni should neither participate and fully mix up with householders nor take interest in folk-dances, dramas, entertainments, gossip and the like of the village.

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Philosophy of Acaranga Sutra 185 F4. An expert Muni, at proper time, should go to places where food etc. are available without any complex or aversion and carefully beg the permissible food, clothing, bowl, blanket, cleaning cloth, broom and mat necessarily required with no idea of accumulation. Without having a preconditioned adamant or committed attitude, he takes the things in the ordinary course. He should not feel elated if successful or sorry if unsuccessful in getting alms. Never quarrel with the donor -- adjust to his behaviour. The Muni should not accept anything which is living-the permissibility to use live water cannot be justified as correct by monks of other schools. He should not be a seeker of tastes, his clothing, mat, cot, etc. should be of a poor variety and fewer in number so as to be easily portable while going from place to place. He should put on the clothes as received without washing, dying, and mending. He cannot accept food prepared or brought for him or use the fire lit for him-should forbid in advance if comes to know of it. A Muni should never prove to be a hinderer for other beggars, birds, hermits, menials etc.-better walk away from there. He should not partake in purchasing operations for him. He can stay in burning-ghats, grottos, way-side places, or even under the trees. G. UTTARAVADA GI. "What has been preached by the Lord is my dharma" is a good precept for ordinary people. Such faith is Uttaravada i. e. the last word. Never act contrary to his preachings. Besides, we should follow the Lord also in his actions and abstainments. Always be engrossed in the philosophy inunciated by him, concentrate your mind on it; contemplate, perceive and understand it, try to follow it and assert for liberation with faith in these right fundamentals. Undoubtedly, the way of Jina Mahavira is the best for annihilation of the karmic bondage. Like an island we can feel safe in it. What is uttered by a Jina is truth alone and should not be doubted but believed as correct and acted upon. Bhagavan preached what he heard, perceived, contemplated and directly realised; and he himslf verified the same for he was always vigilant and alert. No further proof is needed for the words of an omniscient. People who have faith in this philosophy shall on due contemplation understand everything whether right or wrong in the proper perspective and cannot go astray whereas people with perverted faith shall misunderstand everything and cannot achieve selfconciliation. H. ANEKANTAVADA Hi. Knowledge can be gained by self-contemplation or through preceptor to preceptor-generation or by asking or hearing from omniscients and others. The enlightened ones know this entire universe from all sides and parts. Unless one knows all, we cannot know one comprehensively; in other words full, knowledge of one object means omniscience. Neiscients cannot know the dharma. Save yourself from people with false knowledge, know the truth alone and then only your efforts would be in the right direction leading to moksa. Vowless men with perverted faith advo

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186 Joharimal Parikh cate salvation through nescience but this only augments the cycle of existence. Some say the same thing as spoken by omniscients. Many persons understand quickly while others cannot -- the latter become frustrated. H2. People in this world have various view-points which are not correctly arrived at. All sorts of conflicting statements are made e. g. Universe is a realityUniverse is a myth; it always remains constant as it is-it is everchanging; it has a beginning-it has no beginning; it comes to an end-it is eternal; something is welldone--no it is a wrong doing, a particular act is meritorious - no, it is sinful; this man is religious-no, he is irreligious; there is moksa- there is no moksa; there is hell-there is no hell. Every one says that his view alone is correct but on critical examination this does not seem so. Thus a preliminary attempt (to be followed by a detailed and revised one ) has been made to arrange the Acaranga for easy understandings : comments on it are invited. In this presentation, leaving aside the introductory and concluding paras the main body of the paper neither contains a single word outside of the Acaranga nor does it leave any of its Sutras* unaccommodated. By reason of such a faithful exercise, this article may not be treated as philosophical in the traditional or strict sense of the term, but this unadultered and non-critical summary has been advisedly put up because the omniscient propounders of religion do not frame philosophy--they utter the natural truth; philosophers come next and start grooming and in their anxiety to make it more scientific, substitute logic in place of nature and what we get are intellectual but often ridiculous results. Thus the Acaranga is not a monopoly of any religion-rather, like the Gita, religion flows from it. And it scores on one point that it is a complete code in itself. There is, however, one complaint that the scholarly world has so far neglected its due study and research, and I may be excused of adding the second that they have also neglected to follow it. Doubtless, the Acaranga makes a pleasant reading, but on practicing it alone one realises the true meaning and immensely more the bliss. Numbers of the sutras are as per the text of Acaranga edited by Rev. Jamboo Vijayaji and published by Mahavir Jain Vidyalaya, Bombay 1977.

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THE DATE OF KUNDAKUNDACARYA M. A. Dhaky Back in 1935, A. N. Upadhye fixed the date of the illustrious Acarya Padmanandi of the anvaya or monastic order Kondakunda of the Southern Nirgrantha (Digambara) Church at the beginning of the Christian Era.1 The current Digambara Jaina scholarship by and large accepts this date, or perhaps its alternative the third century of Vikrama Era (c. A.D. 146-243) determined by Pt. Kailashchandra Shastri". This is regarded by many as definite, virtually an invarial temporal bracket for Acarya Padmanandi, more widely known by the alias Kondakundacarya (after his anvaya) and still more after the anvaya's Sanskritised form, Kundakundacarya, since late medieval times. A few Western scholars who had an occasion to refer to him, his works, or thinking, in general seem to regard him as an early Jaina philosopher and religious teacher." The contemporary Svetambara Jaina writers,-late Muni Kalyanvijaya, late Pt. Sukhlal Sanghvis, Pt. Dalsukh Malvania", and no less poignantly K. K. Dixit"-on the grounds of the content of his works, were not convinced of such an early date for Kundakundacarya. They felt more secure with fifth, or still better with the sixth. century as the chronal zone, and preferably posterior to Umasvati (c. A. D. 375-400) as well as Siddhasena Divakara (c. active first half of the 5th cent. A. D.)". A re-examination of the various facets of the problem in somewhat deeper depth. for refixing Kundakundacarya's date in light of the potential directions inherent (but hitherto ignored) in the available evidence is therefore in order. In the process, the premises on which the different writers earlier suggested the plausible (but differing) dates for Acarya Kundakunda will also be reviewed and tested vis-avis the known evidence. I shall begin with the review of the external evidence-direct, negative, or inferential. 1. Acarya Padmanandi is not referred to, nor is the influence of his "original" teachings (embodied particularly in his celebrated work, the Samaya-pahuda) anywhere overtly, clearly, or even indirectly implied in the writings of the pre-medieval Digambara Jaina thinkers, epistemologists, and scholiasts like Svami Samantabhadra (active c. A. D. 575-625), Pujyapada Devanandi (active c. A. D. 635-685)10, and Bhatta Akalankadeva (c. A. D. 720-780)11, the trio held in the highest esteem in the Digambara Church.13 The contemporaneous Svetambara Jaina writers of equal stature, -Mallavadi ksamasramana (c. A. D. 525-575)13, Jinabhadra gani ksamasramana (active c. A. D. 550-594), Simhasura ksamasramana (c. latter half of the 7th cent. A. D.), Gandhahasti Siddhasena (c. A. D. 725-770) and Yakintsunu Haribhadra Suri (active c. A. D. 740-785), the latter two authors being aware of the

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188 M. A. Dhaky writings of Akalankadeva -(Haribhadra Suri even quoting Samantabhadra in the Anekantajayapat aka and earlier, without naming him, in his Nandi-vrtti, c. A. D. 750 )-are likewise ignorant of the writings and teachings of Kunda kundacarya. 2. The Digambara Jaina author Indranandi in his Srutavatara ( c. late 10 cent. A. D.) tells us about a commentary written by Samanta bhadra on the Tattvarthasutra (Tattvarthadhigama-sastra of Umasvati );14 Pujyapada Devanandi, too, wrote the famous commentary, the Sarvarthasiddhi ( c. 2nd-3rd quarter of the 7th cent. A. D. )15, on the Digambara adoption of the selfsame Tattvarthasutra; and Akal nkadeva wrote his Tattvartha-vartika on the Sarvarthasiddhi and also a commentary Astasati (c. 2nd quarter of the 8th cent. A. D.) on the Aptamimarsa olim Devagama-stotra of Samantabhadra (c. A. D. 600 ). Significantly, none of them chose to comment on any of the highly significant works of Kundakunda carya, for instance his famous and very important Prabhita-traya-the Samaya-pahuda ( Samaya-Prabhita olim Samayasara ), Pavayana-pahuda ( Pravacana-prabhrta olim Pravacanasara ) or Pancatthikaya-sangaha-sutta ( Pancastikaya-samgraha-sutra olim Pancastikayasara),-or for that matter on the Niyama-pahuda ( Niyama-prabhrta olim Niyamasara ), Barasa-anuppkkha ( Dvadasa-anupreksah ). etc. The Digambara sect, since it possessed no agamas, would have avidly sought and commented upon Kundakundacarya's remarkable prakaranas, no less than Samantabhadra's profound dialectical and epistemology-based works. 3. The earliest known commentaries on Kundakundacarya's works are by Amrtacandracarya16 who seem to have flourished, on well reasoned evidence, in late ninth and early tenth century A. D.17 It seems intriguing, even inexplicable, as to why on the works of this justly celebrated and for the past thousand years the most venerated Digambara Jaina philosopher-saint, -supposed by modern Digambara Jaina writers to have flourished at the beginning of the Christian ( now 'Common') Era, -no commentaries were written for eight or nine centuries that may have followed his writings ! 4. To add to this surprise is the complete silence on Kundakundacarya by the Digambara Acarya Jinasena of Punnata-gana in his Harivamsapurana (A.D. 784) where he invokes and pays tribute to Samantabhadra, Siddhasena (Divakara ), and, apart from them, several other pre-medieval Nirgrantha (exclusively Digambara ) writers of eminence. Similarly, Jinasena of Pancastupanvaya, another preeminent Digambara Jaina writer, in the commentary Jayadhavala (completed A. D. 837) on the Kasaya-pahuda-sutta (Kasaya-prabhrta-sutra : c. 2nd-3rd cent. A. D.)18 pays tribute to great Jaina writers beginning with Siddhasena and Samantabhadra but fails to allude to Padmanandi alias Kundakundacarya, True, eulogies have been continually lavished on this great thinker; and a miraculous myth of his possessing magical power of levitation (carana-rddhi ) and his visiting Jina Simandhara in the Mahavideha-ksetra, a mythical land of Nirgrantha cosmography, is duly woven for him, indeed commensurate with his greatness as is understood in the

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The Date of Kundakundacarya 189 sampradaya; but all of these begin to appear only from the tenth century onwards in literature, the inscriptions follow suit somewhat later. It is customary, and rather natural, that the name of a very distinguished pontiff is frequently adopted by monks of the subsequent periods, as for example Siddhasena or Prabhacandra or for that matter Mantunga, Akalanka and Haribhadra. However, in this case, the appelation "Padmanandi" is not repeated till almost a thousand years hence, if we accept first century B. C.--A. D. as his period. In their dating, neither Upadhye nor Pt. Kailashchandra Shastri, or for that matter other prominent Jaina writers, took into account these significant omissions and their consequent implications; this fact leaves vital gaps in their otherwise detailed, if not objectively critical, examination of the problem or evidence either. To a letter sent in regard to some of the puzzling questions a propos of the sectarial relationship between Umasvati and Kundakundacarya by Pt. Sukhlal Sanghvi to the distinguished Digambara Jaina historian Pt. Nathuram Premi, the considered and candid reply he got also contained, by way of a bye-note, the following observation : "My own understanding is that Kundakunda was the founder of a particular idealogical subsect; he sought to shape Jaina religion after the mould of the Vedanta. It appears that, till the time of Jinasena etc., his standpoint had not won universal recognition and so he was not held in regard by these authors."19 Pt. Premi's observation represents one of the two plausible explanations of the phenomenon of "ancient omissions". ( It does not, though, clarify as to why for nine centuries his writings and thoughts, did not meet with approval or recognition. Also, why his unacceptable teachings were not refuted by any scholar; and how it came about that his works continued to be copied-even when disrecognized, for over the long centuries.) The other is that the Kundakundacarya, in reality, may not have flourished at that early date as assumed by some of the noted writers of our time to the august list we must also include late Pt. Jugalkishor Mukhtar. 20 It seems that, as though in unisom, they all had decided not even to think about, not to say of considering and investigating this second possibility. For them the date they determined had been an unassailable truth, a fait accompli, a gospel truth and hence a closed book. However, on prima facie grounds, the whole issue needs a probe deeper than hitherto attempted. 5. No early inscription refers to Kundakundacarya by his monastic appelation Padmanandi : He is though mentioned under his non-Sanskritized alias 'Kondakundacarya', in one Kadamba inscription from Kuppatur (A. D. 1075 ) and in two Santara inscriptions of A. D. 1077 from Humca, all from Karnataka21, these in fact are the earliest to mention him. The earliest mention of the anvaya Kondakunda is encountered in three Rastrakuta inscriptions, all from Gangavadi in lower Karnatadesa, dated in order in the years A. D. 79722, A. D. 80223, and A. D. 80824. Had this anvaya been very ancient, it possibly would have figured in one or the other of the several early Kadamba and Ganga charters granted to the Jaina foundations,

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190 M. A. Dhaky sometimes at the instance of, sometimes to, the monks generally in pontifical and abbatial offices during the fourth, fifth and sixth centuries. However, the Mercara copper-plate charter of the year 38825 of an unspecified Era,--taken, though wrongly, Saka, and hence regarded as of A. D. 46726, ---mentions Kondakundanvaya. And this inscription had been one of the corner-stones of the edifice for an early date built for Kundakundacarya by Upadhye27 and some other Jaina writers. Unluckily, the Marcara charter is regarded by epigraphers a forgery of the Rastrakuta period, even though Pt. Kailashchandra Shastri, founding his arguments perhaps on those of one other prominent Digambara Jaina scholar, Gulab Chandra Chaudhari28, is at pains to prove that the plates could represent only the re-issual (and partly a re-engravement) of the earlier charter of A.D. 467, in Rastrakuta times. But the Jaina temple to the pontiff of which the grant was addressed in this charter is Vijaya-Jinalaya of Manyanagara or Manyapura, Manne in Gangavadi, the temple known to have been founded by Vijaya, general of Ganga Marasimha II in c. late eighth century A. D. as shown by Premi !29 The mention, in this charter, of Kondakundanvaya cannot therefore push back that anvaya's antiquity to any century prior to the eighth. Even if it were a genuine charter, the charter's temporal position is the same, namely Rastrakuta, as is the case with the aforenoted three other charters. The anvaya of Kondakunda may have been founded at most a century or so before, though not necessarily by, or after, the name of Padmanandi Kundakundacarya as some Jaina authors believe as proven.30 6. Jayasena (e. earlier half of the 12th cent. A. D.), the commentator next in time to Amstacandracarya on the famous Prabhrta-traya of Kondakundacarya, has recorded two succinct but valuable historical facts concerning the author Padmanandi, the one as regards the name of his preceptor,-Kumaranandi Siddhantadeva,-and the second about the contemporary king, Sivakumara. As for Kumaranandi, Upadhye made a good search through inscriptional as well as literary sources and noticed three pontiffs bearing the selfsame appelation, but all belonging to different ages and differing ganas ( monastic clans ). Kumaranandi of Mathura inscription of the year K.S. 87 (c. A.D. 165, or A.D, 192. or A.D. 215, or A. D. 230)31 belongs to the Uccairnagara-sakha of Northern (afterwards emerging as Svetambara) tradition; hence he is out of question. The next available Kumaranandi, whom Upadhye, notices, figures as a grand-preceptor of the recipient of a copper-plate charter dated S. 698/A.D. 776 issued by the chieftain Jasahitadeva of Nirgund dynasty in Karnata. But this Kumaranandi belonged to the Pulikalgaccha of Eregittur-gana inside Srimula-Mula-gana of the Nandi Samgha (Yapaniya), and not to the Digambara Church ! (Also, from Upadhye's standpoint he is a much younger pontiff than what his own perception of Kundakundacarya's and hence his preceptor's date would warrant.) The third Kumaranandi spotted by Upadhye figures in the Patrapariksa of Vidyananda (c. first half of the 9th cent. A. D.)32. Vidyananda, reports Upadhye, quotes some three verses of Kumaranandi Bhattaraka;

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The Date of Kundakundacarya 191 but Vidyananda says nothing about Kumaranandi's anvaya or gana, though he might have been the one we are looking for, but cannot immediately be sure about since no other evidentiary details are there to go by. What we need is a Kumaranandi who must belong to the anvaya Kondakunda. Luckily, there was one such Kumaranandi. However, Upadhye, even in his Pravacanasara's revised edition of 1964, misses him, just as did Pt. Kailashchandra Shastri in his publication of 1974. This Kumaranandi of Kondakundavnaya figures in a charter granted by the Rastrakuta governor of Gangavadi, Prince Ranavaloka Kambharaja, in S. 730/A.D. 808 from Badanaguppe, the charter noticed as far back as 1927.33 In that charter, for Vardhamanaguru, who received the bequest of the village Badanaguppe, the following preceptorial lineage is given : Kumaranandi Siddhantadeva Elavacarya Vardhamana-guru (A. D. 808) The gana to which these pontiffs belonged is mentioned as "Sirmulage-guru", a denomination perhaps taken after an earlier pontiff of this line within the Kondakundanvaya.34 (It is likely, as hinted in earlier context, that the Kumaranandi with the title "Bhattaraka" mentioned in the inscription is indentical with his namesake (bearing the same hierarchical status) whose verses were cited by Vidyananda.) : Kumaranandi thus located within the Kondakundanvaya, the next question relates to finding his disciple Padmanandi. What we find in the charter of A. D. 808, however, is the appelation "Elavacarya", seemingly a Kannada (local ? dialectical ?) variant of Elacarya. "Elacarya" is a status-cognomen in the hierarchy of the Digambara Jaina Church for a pontiff of the highest learning and for a qualified teacher of Jaina doctrines, a position more or less equivalent of vacaka, vacanacarya, or ksamasramana or mahattara in the ancient Northern Nirgrantha of which Svetambara Jaina Church is the off-shoot. Once a pontiff received the ecclesiastical title elacarya his original monastic appelation apparently went into the background. For example, Svami Virasena in the encomium of his monumental commentary, the Dhavala (completed A. D. 816), on the Satkhand agama of Puspadanta and Bhutabali (c. late 5th - early 6th cent. A. D.)35, refers to his teacher Elacarya of Citrakuta but does not mention his personal monastic name. Likewise, the Kudalur grant of Ganga Marasiinha II, dated S. 884/A. D. 962, mentions the grantee as Elacarya of Surasta-gana without mentioning his original monastic appelation.36 But is there any evidence that Padmanandi had an elacarya status? Considering his attainment of an unequalled spiritual plane within the fold of Nirgrantha way of life, his prestige as a mystic and a saint, and his competence in the highly original exposition and interpretation of some of the Nirgrantha doctrines, not to say of his profound conversance with the traditional Jaina dogmas inspite

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-- -- 192 M. A. Dhaky of his orientations to mysticism, small wonder if his contemporaries in his spiritual lineage elevated him to the most honorable position, of "Elacarya", in the ecclesiastical hierarchy of the Digambara Church. In point of fact, the Vijayanagar lamppillar inscription of S. 1307/A. D. 1386, which enumerates five distinct appelations for our Padmanandi, includes both Kundakunda and Elacarya. The Nandi Samgha gurvavali (c. A. D. 14th cent.) likewise mentions the elacarya status-cognomen of Kundakundacarya.37 True, these latter two sources are rather late; but they possibly were so recording on the basis of the then current written or oral tradition. Because Cakravarti nayanar (earlier in his introduction to the Pancastikaya of Kundakundacarya38) had taken Kundakundacarya as a pontiff of the 1st cent. B. C.A.D., (and also had equated him with the particular ancient "Elacarya" who is traditionally held as the author of the ancient Tamil classic Tirukkural), he was looked upon as an early pontiff of the Southern Church. Indeed, considerable discussion ensued on this point which led to no conclusion since the foundational premise was per se wrong; it only served to confuse the issue ! While conceding with Upadhye and other Jaina writers that the two other epithets mentioned in the aforementioned Vijayanagar inscription, namely Vakragrivacarya and Grddhapicchacarya, did not in fact apply to Kundakundacarya. there is nothing against taking Elacarya as his genuine epithet and thus equating him with the Elavacarya the disciple of Kumaranandi Siddhantadeva of the anvaya Kondakunda. This point cleared, the next point having a bearing on the issue is the search for the king "Sivakumara" for whom Acarya Padmanandi, according to Jayasena, is said to have written the Pravacana-sara39. Earlier, K. B. Pathak had suggested that this king could be the Kadamba monarch Sivamrgesavarma;40 and, for Cakravati nayanar, he was the early Pallava king Sivaskandasvami (Skandavarma I) since both authors had assumed Kundakundacarya as a very early writer and hence both, in pursuance of their own line of thinking, were looking for him in the early centuries in South India, indeed a wrong temporal area ! In any case, Upadhye had not rejected the possibility of Kundakundacarya being contemporary to Sivaskandavarma, without however, proceeding to investigate the date of that monarch. This, as shown by T. V. Mahalingam, is c. A. D. 345-35542 and not c. first century B. C.-A. C. which is envisaged by Upadhye for Kundakundacarya who is supposed to be contemporary of Sivaskandavarma! The foregoing discussion rather compels us to expect the king in question somewhere in the later part of the eighth century A. D. within the geographical, politcal and cultural ambit of Karnataka proper. Verily, there is no king with the name Sivakumara known to have flourished at that time.42 However, I seem to perceive that there could be a slight error, scribal or a deliberate emendation done at some later point, in the orthography of the name as it has come down to us through Jayasena's notice. For exactly at that time we meet the Ganga ruler Sivamara II (c. last quarter of the 8th cent. A. D.) in Gangavadi, a part of south-eastern Karnataka. It is for him, the luckless monarch who had to spend several years in Rastrakuta prison, that Kundakundacarya may have written

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193 The Date of Kundakundacarya his Pravacana-prabhrta ! Kundakundacarya's writings, on this showing, seem to belong to the last quarter of the eighth century A. D. though the third quarter of the selfsame century he may have spent in studies and preparation. Upadhye, as did other serious writers, had accepted the testimony of Jayasena --which arguably is more trustworthy than the medieval inscriptions or the hagiological lists of the Digambara Church, 43 all of which are of much later date and, like the Svetambara medieval lists of succession, undependable when they talk about pontiffs that flourished earlier than the founders of the sub-orders to which they primarily pertained. 44 Once we accept these equations, we concede to the clarification they provide on the principal puzzling point, the date for Kundakundacarya-it can only be latter half of the 8th cent. A. D.- the other enigmas are, by the logic of this new dating, resolved. This is why we find for long no influence or impact of Kundakunda's new doctrines and his fresh interpretations of ancient doctrines and their terminology and, as a result, of the earlier Jaina positions; which is also why no earlier commentaries on, or genuine and undoubted quotations from this celebrated saint's great works are available. For these just could not have existed since he is not a very ancient sage and hence his works could not have been known at least till some time after Akalankadeva.45 7. P. B. Desai identifies the place "Kondakunda" with Konakondala (Kondakunde in a medieval inscription) situated in Sindavadi a territorial division of ancient upper Karnatadesa but presently within the Anantapur District of Andhra Pradesh. The site, according to Desai, is located four miles south of Guntakal.47 Desai cites some Jaina sculptures and epigraphs at that site in support of his identification. For example, on the hillock Rasasiddhula-gutta, which stands about two furlongs to the village, there exists an image, carved on the rock-face, of a Jina standing on a lotus. (He does not mention the plausible date of the sculpture.) Also, in a nearby structural shrine, are two images of standing Jina with triple umbrellas (dateable to c. 13th cent. A.D.), today worshipped by local populace as"Rasasiddhas". There is also a fragmentary inscription (possibly commemorative) in the 7th century characters referring to some Jaina saint ".. adored by Singhanandi". 47 A tenth century inscription here refers to a nisidhi (memorial column) of Nagasenacarya. An inscription on the nearby Kailasappagutta hillock refers to CattaJinalaya founded by lady Nakabbe "in Kondakundeyatirtha" to which a grant was made by Mahamandalesvara Joyimayyarasa, governor of Sindavadi, in A. D. 1081. in the reign of the Calukya sovereign Vikramaditya VI. In a damaged inscription in the village, c. early 12th century and of the time of Vikramaditya VI, the name of Padmanandi Bhattaraka is said to figure twice. There is also a reference in that inscription to the caranas (sages Indowed with power of levitation) and also, according to Desai, to the Kondakundanvaya. The inscription pertains to Nayak Irtideva Saiddhantika-cakravarti. However, a recent re-examination of the selfsame inscrip

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194 M. A. Dhaky 49 tion by A. V. Narasimhamurti has revealed that "it does not contain even the word Kundakunda."45 Desai erroneously had thought that Padmanandi here referred is the illustrious Kundakundacarya of Kondakundanvaya. This Padmanandi may have been a medieval preceptor, either a direct guru or the one who flourished at most a couple of generations before Nayakirti. The appelation Padmanandi is not uncommon in the medieval Digambara Church and Kondakundanvaya by then was claimed by the Mula Samgha as well as the Deslya-gana also. Moreover, the term carana in the inscription figures in plural and hence cannot "singly" pertain to Padmanandi (in whom too the legend invests the power of levitation). The inscription simply purports to say that this Kondakundeya-tirtha was visited by the (mythical) carana-sages. For instance the hill at Ellora, where the Jaina caves were excavated in the Rastrakuta period (9th cent. A. D.), was known as 'Caranadri', meaning thereby that the caranas frequented that sacred hill. The only fact which is certain from this inscription is that the hills nearby the village formed the "Kondakundeya-tirtha" in the medieval period. (And it might just be a 'sthapana-tirtha' or 'avatara-tirtha' established after the original sacred hill.) Recently, P. N. Narasimha Murthy has suggested on an inscriptional basis and on account of the presence of Jaina sculptures and rock-cut caves in the surroundings, that Kundadri (-Kondakunda, Dravidian konda being Sanskrit adri, hill) in Tulunadu (Kanara District, Karnataka) could be the original Kondakunda.51 A third possibility, which I presently would suggest, is the Gopinatha hill near Nandi in southern Karnataka, whence a fragmentary commemorative inscription engraved on the rock of which only the opening part in Sanskrit remaining and dateable to c. mid eighth century, refers to the existence, on the site, of the temple of Jina Parsvanatha and calls the hill "Kunda...... 9752 (probably Kunda-giri, Kundaparvata or Kundadri ). In view of the fact that this "Kunda" hill (Konda-Kunda) is situated in Gangavadi, and all the earliest inscriptions pertaining Kondakundanvaya also hail from Gangavadi, relating as they do to Manyapura (Manne), Talavanapura (Talakad), Vadanoguppe (Badanaguppe ),-towns all within the territory of Gangavadi-it is more likely that this Gopinatha hill-ancient Kunda (parvata, Konda-Kunda )-probably was the place after which the anvaya KondaKunda took its denomination. However, what is at issue is not the identity of the site, but its antiquity. If Padmanandi-Kondakundacarya flourished in the early centuries of Christian Era, Kondakunda-be it in Sindavadi or be it in Tulunadu or in Gangavadi-must reveal early archaeological associations with the site. In point of fact, and so far, no Jaina antiquities (nor even early literary or epigraphical notices) of consequence which can unequivocally be dated (or related to an age) prior to the latter half of the fourth century A. D., have been noticed within the territorial boundries of the entire ancient Karnataka! I doubt whether any one of the three Kondakunda-s could historically be earlier than the seventh or at most sixth century A. D. At

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The Date of Kundakundacarya 195 least nothing so far has been reported for these sites which can confidently be placed before the second half of the first millenium3. Projected against this perspective of historical reality, Kondakundanvaya cannot be anterior to the pre-medieval times. The verdict of the external evidence is clear enough. It does not favour a date anterior to the latter half of the eighth century for Padmanandi-Kundakundacarya. The position as regards the internal evidence may now be examined and assessed. To begin with, Kundakundacarya gives no information either about himself, his spiritual lineage, or the date of composition of any of his works: And among the works attributed to him, only in two cases is there some evidence as to the authorship. Even if this evidence is not very direct, it is sufficiently indicative and dependable. His general style (barring the more ancient verse-quotations which he assuredly incorporates in his writings, and the plausible as well as probable interpolated verses) and his thought patterns are sufficiently distinguished, even singular, to stipulate his authorship of all those works. The evidence, then, from the content of his undoubted works (there is some doubt about his authorship for the Asta-prabhrtas) can also be significant on the main problem of date. 1. In the Linga-pahuda ( Linga-prabrta ),- one from among the Asta-prabhrtas traditionally ascribed to Kundakundacarya-the author thunders against the laxities. that had crept in the (Southern) Jaina Church. Among the deeds or doings which violently go against the Jaina monastic code is the one relating to practicing agriculture by monks or friars. There apparently is no evidence of the Nirgrantha monks. resorting to agriculture, indeed anywhere in India, until after some point within the sixth century A. D. And this was in Karnataka to be precise. All earliest royal charters granted to the Jaina Fraternity relate to "Samgha" and "Jinalaya", the pontiffs and monks are not in the picture excepting that their consent in the matter was sometimes sought or obtained. The situation next had changed and it is the abbots (both of the Yapantya as well as of the Digambara Church) who now had started receiving land-grants directly from the ruling royalty and provincial military governors-which henceforth will become a regular feature. The situation of the Svetambara Church in the North was no better, though there is as yet no evidence that the grants were issued in abbot's name even until the medieval times. The deca dence of Jaina monastic order was universal, the contemporaneous caityavasi Svetambara was not exception! The combined archaeological and literary testimony for this practice in Karnataka unambiguously would point to a date anytime after the sixth century for Kundakundacarya if the Linga-prabhrta is his work. 2. Indranandi credits Padmanandi-Kondakundacarya to have written a commentary-Parikarma-on the Satkhandagama of Puspadanta and Bhutabali. As I elsewhere have demonstrated, the Satkhandagama cannot be dated between A. D. 87 and 12 as late Pt. Hiralal Jain, its distinguished editor, had claimed. The plausible date for that work is c. early sixth or at most late fifth century A. D. even when its small part-some gathas and phrases etc., seemingly are of a somewhat

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196 M. A. Dhaky remoter antiquity, say second or third century A. D. in terms of language, style, mannerism and content.56 This period-position for the Satkhandagama would entail Kundakundacarya to be posterior to early sixth century A. D., providing he really wrote such a commentary.57 3. The compilation Mulacara of Vattakera, a Yapaniya work wrongly ascribed to Kundakundacarya by some recent Jaina writers on account of some late and misleading colophons58, seemingly was known to Kundakundacarya. Because the Mulacara embodies about four gathas from the Sanmati-prakarana of Siddhasena Divakara (t. 5th cent. A. D) as also several which are paralleled in the Avasyakaniryukti and some noticeable in the Acararga-niryukti, the Ogha-niryukti, and in the Pinda-niryukti as well, -- these four being the Svetambara agamic glosses of the early sixth century A. D.59,--the Mulacara at the earliest can be dated only to the sixth century.60 The Mulacara has one of its verses regarding the samayika, pratikramana, and cognate self-purification rites, which eulogise these as "amrta-kumbha" (nectorjar). Kundakundacarya, from his sophistic standpoint, creates a counter verse calling the above-noted rites as visa-kumbha ( poison pitcher) !61 So Kundakundacarya is posterior to Vattakera's Mulacara and hence flourished any time posterior to the middle of the sixth century A. D. Indeed, Kundakundacarya is not, as some Digambara Jaina writers earlier and on a different basis had argued, the author of the Mulacara, although a few verses do commonly figure inside his works and particularly the Samayasar adhikara of the Mulacara, the latter reasonably could have been interpolated after the work was admitted in the Digambara scriptural fold. 4. Upadhye, after the linguistic analysis of Kundakundacarya's available works ( with a strong focus on the Pravacanasara ), has concluded that the language employed by the author is Ardhamagadhi ( of the Svetambara agamas ) and Jaina Saurasent. Now, Sauraseni is the language of the Yapaniya agamas as well as of the "secondary", "substitute", "surrogate" or "isoagamic" texts of the Digambara Church -- which in point of fact is the mainstay62 of Kundakundacarya's Prabhrtatraya. Also the influence of Jaina Maharastri ( the language to some extent employed in the Svetambara niryuktis, bhas yas, and prakaranas ) and even Apabhramsa ( racest found only in the Asta-prabhrtas ). is in evidence in his, waitings. What .conclusion can be drawn from this miscellany? How do we explain this phenomenon ? First of all, before beginning his linguistic analysis, Upadhye did not isolate the "quotes" of earlier agamic works of the Ardhamagadhi canon ( acknowledged by Svetambara and Yapaniya ) from the author's own verses, although he is aware that such are certainly there63. Most of such "quoted" verses are paralleled in the Svetambara prakirnakas, a few in the niryuktis (and in the bhasyas as well ), and some decidedly from works now lost 64, the earliest of which are dateable to a period between the 4th and the 6th century A. D. Pt, Malvania, for instance, has shown that a verse in Jaina Maharastri from the Mahapratyakhyana which occurs also in the Devendrastava, both being the prakirnaka works ( c. 3rd 4th cent. A. D. ) of

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The Date of Kundakundacarya the Svetambara canon,-and a parallel verse in the Paumacariya of Vimala Suri of Nagendra kula (e. A. D. 478 ) also figures in Kundakundacarya's Pravacanasara". The Svetambara agamas and agamic works are of course completely ignorant of Kundakundacarya's works; it is then clear that Kundakundacarya borrowed the selfsame verse and several others either through some Yapanfya intermediary or perhaps in a few cases directly. (Unfortunately, nobody has attempted to pursue the line of research Pt. Malvania had opened). Therefore, the results of the linguistic analysis without the proper sifting of data in Kundakundacarya's works, can be misleading and now so proven, possesses little determinative value for the pontiff's date. At any rate, a few relatively early-seeming (quoted) verses in Kundakundacarya's works at best compare with the third period (approximately late Kusana and post-Kusana). Svetambara agamas and agamie works. From the standpoint of language, even when some earlier word-forms and phraseology occasionally are discernible in Kundakundacarya's works, this factor has to be thoroughly tested against other. evidence. My own experience is that the later talented Jaina writers sometimes. emulated (or unconsciously picked up) relatively earlier Prakrta of the cononical brand, since they were well-versed and much too familiar with that kind of traditional writing. For instance, some of Haribhadra Suri's works, or parts thereof, from language standpoint, do possess an early look, as to some extent also does the imposter Mahanikithasutra (c, 8th cent. A. D. ). Where Kundakundacarya's real period revealed is the later Prakrta Aryas which he consistently uses, often the more modern style in composition he adopts, and the typical formal cadence he builds. Also the inaugural mangala verses of his famous works are in a form, style, phraseology, predilections metwith and mood noticeable only from the seventh eentury. onward. These factors, viewed alongside his highly advanced thought-constructs, fresh concepts, new epistemological positions, novel approaches to and new interpretations, as well as fresh application of old knowledge, and the concomitant or relevant terminological jargon (which oftener is far ahead of the canonical literature ), clearly indicate that he cannot be an early author, as has been persistently, even obstinately, claimed to be."" 5. Keeping those latter facts and criteria (mentioned in Haribhadra Suri's case) in view in the analysis of Kundakundacarya's works, the period-perspective that takes shape considerably differs from what Upadhye and other proponents taking his line and following his intent had conjunctured, even conjured up. 197 Kundakundacarya's style of writing, excepting where he adopts the traditional mould or has Ardhamagadhr (and Saurasen?) quotes, is in effect far advanced compared to any exhibited in the available early nirgrantha writings in Ardhamagadhi and other Prakrrtas. His own verses in his works show powerful articulations and strong directness and acuity combined with subtleties, precision and mystical power but reflect no archaisms nor is there any resort to cleverness, puns, deliberate

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M. A. Dhaky obscurities, varbal conceits or virtuousity. The style, though dry, is dynamic, direct and lucid. Some of these qualities are already in evidence in the Sanmati-prakarana of Siddhasena (c. 5th cent. A.D.) as well as in the Mulacara of Vattakera (c. late 6th cent. A. D.). In fact, strong conceptual (sometimes even verbal) parallelisms between Kundakundacarya's Samaya-prabhrta on the one hand and Siddhasena's Sanmati-prakarana on the other, do exist as has been demonstrated by Pt. Sukhlal Sanghvi 198 6. This is further supported by several elements present in his thinking. However, this being a sizeable subject in itself, I am discussing it in a separate follow up paper. A few salient points to which I would here succinctly hint, but without citing references and without entering into detailed discussion, are as follows: a) Kundakundacarya had massively leaned toward the niscaya-naya or absolutistic standpoint in his Samaya-prabhrta. This naya, but not its profound implications, was known before, but on its application was not done to the scale. and extent by Siddhasena Divakara or even Mallavadi. (b) On the basis of the niscayanaya, Kundakundacarya, in theory, views atman or Self as separate from and independent of the association of pudgala or matter as was done in the Samkhya and the Vedanta systems with the difference that atman is not looked upon as totally inactive; Self does possess the faculty of knowing, intellecting and creating as well as feeling emotive impluses within. Self is thus not a doer of deeds (karta) and enjoyer of fruits (bhokta), although, from the standpoint of external and practical relatings (vyavara-naya), he may be regarded as a doer and enjoyer because of his emotional involvement which leads to, or colours, his conscious thinking that way, this in fact being his habit to so orient since countless ages and for endless births. Now, the ancient Jaina doctrine of atman as the karta and bhokta has never been interpreted or understood that way by any Jaina scholiast till the pre-medieval times, and that too not before the Kundakundacarya's doctrine was widely known. The unliberated Self, in Kundakundacarya's concept, thus is always pure and not contaminated by karma-raja as was otherwise believed till late, even in the Digambara sect. The apparent contamination with karma, and its consequent and subsequent fruition are due to the bhava or inner consciously felt or willed emotional directives of the Self. It is thus illusory. The Self goes on wandering from birth to birth because he has not known what it really is and this is what keeps it in apparent bondage. The new Vedanta doctrine about atman was already known at least 50 years before Sankaracarya (c. A.D. 780-812), through the karikas of his grand preceptor Gaudapada. May be, Kundakundacarya has seen these and adopted the Vedantic way of looking.at Self, but in a modified way. c) As its corolary as though, Kundakunda

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The Date of Kundakundacarya 199 carya completely redefines the terms svasamaya and parasamaya, the terms which for long had been understood as the 'doctrine of one's own sect' and 'the doctrine of the other's sect'. According to Kundakundacarya, svasamaya is the one whichrelates to atman, the parasamaya meant anything outside atman including one's body. This is an absolutely different way of looking at the connotation of the terms, indeed not referred to by even Southern Jaina writers. (d) Between the two categories of subha (auspicious and desirable) and asubha (inauspicious and undesirable ), he creates a third category, suddha (pure) which really is the true and intrinsic disposition of the atman or Self. This conceptual improvement is earlier unknown. (e) Kundakundacarya is fully aware of the terms syadvada and saptabhangi both of which are unknown in the works of Umasvati as well as of Siddhasena, but known to Samantabhadra (c. A.D. 550-625). It was Samantabhadra who for the first time uses these terms and formulates a doctrine based on them. (f) Likewise, the original Upanisadic classification of antaratma (inner Self), bahya or bahiratma (outer self; outer body) and paramatma ( Absolute Self) is mentioned by Kundakundacarya with some difference in detail and hence of implications. Already, Pujayapada Devanandi (C. A.D. 635680 ) had adopted these terms, though before him it is totally unkown in Jaina writings. Kundakundacarya possibly took these terms and their conceptuality from Devanandi. There are, in point of fact, several other major and minor points of significance which would not have been in the writings of Kundakundacarya if he were to flourish in the 1st century B. C.-A. D. His style of writing and phraseology then would have been archaic, the jargon as well as as the concepts and their presentation would have been far less advanced thap is apparent in his writings. NOTES AND REFERENCES 1. "Introduction", Pravacanasara, Srimad Rajacandra Jaina Sastramala, 3rd edition, Bombay 1964, p.21. His "Introduction" in this third edition seemingly is the same as in the second edition of 1935. In the third edition of 1964, in the "Post Script" (pp. 121-126 ), he includes ( by way of notes, and rather selectively ) the results of Kundakunda researches got by a few other scholars published since his second edition. Also cf. his "Intro.," p. 22. 2. Jaina-Sahitya-ka Itihasa ( Hindi ), Pt. 2, sri Ganesaprasada Varni Jaina Granthamala-27, Varanasi 1976, p. 125. 3. F.W. Thomas "Introduction", Pravacanasara, Cambridge 1935, pp. 16 ff. He places Kundakundacarya prior to Umasvati. So does Walther Schubring in The Doctrines of the Jainas, First Edition 1962, reprint, Delhi 1978, p. 58, on the basis

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200 M. A. Dhaky largely of the cursory observations made by pioneering German writers on Jaina canonical literature. In the Chronology" section placed at the end of his booklet, The Religion of the Jainas (English version of the original by A. Sena, Calcutta Sanskrit College Research Series No. LII, Studies No. 31, Calcutta 1966, p. 36), he placed Kundakunda in the 2nd-3rd cent. A.D. Had Schubring investigated the problem in depth, his conclusion would have been very, very different. 4. Sramana Bhagavan Mahavira (Hindi) Jalor 1941, pp. 303-306. Also cf. his "Acarya Kundakunda ka Satta-Samaya", (Hindi), Srt Pattavalt Paragasamgraha, Jalor 1966, pp. 100-107; and "Adhunika Digambara Samaja ke Saughataka Acarya Kundakunda aur Bhattaraka Virasena," ibid., pp. 110-114. 5. "Introduction" (Hindi), Sanmati-prakarana, Ahmedabad 1963, middle portions. 6. My personal discussions with him. Also his long and penetrating discussion in his introduction (Hindi) to the Nyayavat aravartika-vrtti, Singhi Jain Series, Vol. 20, Bombay 1949, pp. 117-141. Therein he has demonstrated that the context of Kundakunda's works, when compared to Umasvati's is more advanced in terms of concepts as well as exposition. Upadhye, significantly, ignores these findings and in his own write up avoids all such engaging discussions, dismissing them all as cross-currents of thoughts of little chronological value (cf. his p. 122). Upadhye gives neither real reasons nor cites valid examples which would allow such a dismissal. Content is an important category of evidence. 7. Jaina Ontology, Lalbhai Dalpatbhai Series No. 31, Ahmedabad 1971, pp. 89, 95-97, & 132-135. Diksit was not only a very perceptive, but also an articulate among the Indian authors who discussed Jaina philosophy, ontology and metaphysics. 8. The lower limit for the date of Siddhasena Divakara depends on the date of Umasvati who apparently had flourished in the latter half of the fourth century A.D. 9. I have discussed and fixed the date of Samantabhadra in detail. The paper in Gujarati will shortly appear in a separate congratulatory volume for Pt. Malvania containing all articles in Gujarati and to appear from Ahmedabad. 10. Pt. Sukhlal Sanghvi, Pt. Nathuram Premi, Pt. Yudhisthir Mimamsaka, and Pt. Kailashchandra Shastri date him to the fifth century. I have, at some length, discussed the "fifth century date" and shown it to be improbable in my paper "The Jaina Jinendra-buddhi," Indian History and Epigraphy, Delhi 1990, pp. 152-158. 11. For the discussion on the date of Akalankadeva, cf. Pt. Mahendra Kumar Shastri, "Introduction", Siddhiviniscaya-tika, Part 1, Kashi 1959, p 62. Before him

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The Date of Kundakundacarya 261 K.B. Pathak had expressed the same view on historical grounds : cf. "On the Date of Samantabhadra," Annals of the Bhandarkar Oriental Research Institute, Poona, Vol. XI, pt. VI p. 153, 12. This is supported not only by literary traditions but also by an inscription from Bandalike date S. 996/A.D. 1074. (cf. Epigraphia Carnatica, Vol. VIII, Sorab tl., no. 262. The initial invocatory verse mentions Samantabhadra, Devanandi and Akalarkadeva, but not Kundakundacarya). 13. Pt. Sukhlal Sanghvi, Muni Jambuvijaya and some other Svetambara Jaina scholars place him to the fourth century A.D. However, the citations in the vadi's original text, of Aryas from the two niryuktis ..the Avas yaka and the Brhatkalpa (c. A.D. 525).... and the author refuting Dinnaga (c. A.D, 480-560), among other evidence, go against an early date. 14. Currently unavailable, if at all it ever was written, 15. It was definitely written fairly later than the Bhasya or the auto-Com mentary (c. A. D. 375-400 ) on the Original version of the mulasutra of Umasvati; Pujyapada's commentary reveals considerable advance in style, form, grammatical improvements in the original text, as well as developed content. He likewise had attempted to modify it at places to suit the Digambara dogmas, though some sutras still remained which go against the Digambara beliefs. 16. Upadhye, "Intro.", pp. 93-96; and Pt. Kailashchandra Shastri, pp. 172-173. 17, Pt. Nathuram Premi, "Amotacandra", Jaina Sahitya aur Itihasa (Hindi), Bombay 1956, pp. 311; on the basis of the evidence produced by Paramanand Shastri, Pt. Premi concedes to a date prior to V. S. 1055/A. D. 999. Pt. Kailashchandra Shastri has given much thought to Amstacandracarya's date and he places him after Akalankadeva and before Devasena (first half of the 10th cent. A. D.: Vide his detailed discussion, pp. 178-186. The neat plausible date of Amstacandracarya's commentary, as judged by its style and content, could beC. A. D. 900-925, though this date partly depends on Devasena's. If the date of Devasena's Darsanasara was in reality expressed in Saka Era (although labelled as Vikrama, particularly because he says he wrote it in Dhara), the upper limit of Amptacandracarya will have to be shifted upward. 18. The Kasaya-pahuda-sutta represents the scholiastic formulations on the karma-siddhanta, the divisions ( uttara-bhedas ), sub-divisions ( upabhedas ) and still further divisions (prabhedas) of karmas ( particularly of the Mohaniya ), their mode of operation and their consequencing power, their relationship with the psychic planes (gunasthanas ) at which different souls stand (jivasthanas ), and related

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202 M. A. Dhaky ers. The original teachings embodied in this work are ascribed to Gunadhara from whom ( or from whose tradition ) Arya Nagahasti and Arya Manksu (Arya Mangu or Maghahasti)... teachers in the 2nd cent, A. D. ... of the Northern Nirgrantha tradition got them and the unknown Yapaniya scholiast with the epithet Yati Vrsabha (between c. 4th-6th cent. A. D. ?) wrote the first available curnicommentary on it. Gunadhara might be the Gunandhara alias Gunasundara or Gunakara, preceptor of Arya Syama II (c. 2nd-3rd cent. A. D. ) as recorded later in the medieval Svetambara Kalaka-katha lore. For linguistically and by content the text proper (versified) cannot go to the period before the Christian Era; it rather seems comfortable in the Kusana period-perspective The Svetambara sect has for long lost it. The first available Digambara Jaina commentary (Jayadhavala) on this work is by Svami Virasena, the commentary completed after his death by his worthy disciple Jinasena in A. D. 837. 19..Pt. Sukhalalji's Commentary on Tattvartha Sutra of Vucaka Umasvati, translated into English from the Hindi translation of the original in Gujarati by K. K. Dixit, L. D. Series 44, Ahmedabad 1974, Appendix, p. 112. (Pt. Premi's original reply is in Hindi, verbatim published in the original and subsequent editions in Gujarati as well as in the Hindi version of Pt. Sanghvi's Tattvartha-sutra ) 20. Srikundakundacarya aur unake Grantha," (Hindi ), Jaina Sahitya aur Itihasa par Visada Prakaka, Calcutta 1956, p. 89. 21. For Kuppatur inscription, see Jaina Silalekha Sangraha, pt. 2. Ed. Pt. Vijayamurti, Bombay V. S. 2009/A. D. 1953. Ins. No. p. 269. For Humca inscriptions, ibid., No. 212, p. 294, and No. 214, p. 303. These two latter inscriptions place Kundakundacarya after Ganadhara Gautama and before Bhadrabahu. In other words, Kundakundacarya, in the perception of the authors of these two inscriptions, flourished before B. C. 325. Upadhye misses these important inscriptions. They are indeed so helpful in placing Kundakundacarya even 300 years prior to the date he proposes. 22. Ibid., Ins. No. 122 from Manne. 23. Ibid., Ins. No. 123, also from Manne. 24. Jaina Silalekha Sangraha, pt. 4. Manikyacandra Digambara Jaina Granthamala, N). 48, Ed. Vidyadhar Joharapurkar, Ins. No. 55, pp. 28-30. 25. JAS pt. 2, Ins. No. 95, p. 63. 26. Ibid. 27. Cf. his "Intro.." Pravacanasara, pp. 18-19. 28. Cf. his "Intro.," JAS, pt. 2, pp. 47-53, infra. 29. I lately realized it was not Premi but some other author whose work is currently not handy.

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The Date of Kundakundacarya - 203 30. It is a belief partly grown out of the profound reverence and a very false notion as regards the antiquity of Kundakundacarya. 31. During my discussions with Prof. A. K. Narain and subsequently with Dr. T. P. Verma, I was told that an year c. A.D. 105 for the beginning of the Kusana Era seems closer to the truth. Incidentally, Jayasenacarya mentions "Kumaranandi Siddhantadeva" as the preceptor of Padmanandi-Kundakundacarya in his commentary on the Pancastikaya-sara. 32. Upadhye, "Intro.," p. 9. The date of Vidyananda, suggested here follows the generally accepted date by the Jaina and non-Jaina writers. However, in my recent researches I found that he apparently belonged to the first half of the 10th century. My paper "The Date of Vidyananda and Epigraphical Evidence" is currently in press. 33. For details, cf. here f.n.no. 20. 34. The two Rastakuta inscriptions from Manne (for the sources of publication here cf. f.n. 18-19 ), lay bear the existence of a parallel branch of the pontiffs of the Kondakundanvaya, though the gana is not mentioned : Toranacarya of Salamali-grama Puspanandi Prabhacandra (A.D. 797; A.D. 802) 35. For detailed discussion, see my paper "A Propos of Mahavacaka Arya Nandi Ksamasramana", Sri Dinesacanrika, Studies in Indology, Eds. B. N. Mukherjee & others, Delhi 1983. 36. JAS, pt. 5. Manikacandra Digambara Jaina Granthamala No. 52, Ed. Vidyadhar Joharapurkar, Delhi 1971, pp. 18-22. 37. Upadhye "Intro. " pp. 1-24 where he mentions the sources. (The two sources in question are of course late medieval. . Cf. Upadhye, "Intro.," p. 12 and infra. The author seems to be Chakravartinayanar and it was his work which Upadhye may have in mind. 39. This is reported by Jayasenacarya in his commentary on the Pravacanasara. For details, cf. Upadhye, "Intro.," Pravacanasara, pp. 18-19. 40. For details, cf. Upadhye, "Intro.," pp. 11-12. 41. Ibid., pp. 12-13 for Cakravartinayanar reference. For Mahalingam, cf. his Reading in South Indian History, Delhi 1977, p. 7.

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204 M. A. Dhaky 42. At least the available inscriptions do not seem to suggest one. 43. The data presented by Jayasenacarya are fairly pin-pointed unlike the later sources. 44. Pt. Nathuram Premi as well as Muni Kalyanvijaya is of this view. 45. About the so-called, though very small, parllelism between Akalarkadeva's writing and of Kundakundacarya, in one case, I shall review it in a future paper. (Also a quotation commonly figuring in Pujayapada Devanandi's Kundakundacarya I shall discuss in a subsequent paper. ) 46. Jainism in South India, Sholapur 1957, p. 152. 47. Ibid., p. 184. 48. Cf. "A Jaina Epigraph from Konakondal," Dr. N. Venkataramanayya Commemoration Volume, Journal of the Andhra Pradesh Historical Research Society, Vol. XXXVII, pt. 1, Hyderabad 1983, p. 87. 49. Cf. Chaudhari, "Intro.", pp. 46, 50-52. 50. Desai, p. 90. 51. I noticed this reference in his Ph.D. dissertation entitled "Jainism on the Kanara Coast", which was submitted to Mysore University, 1983. My grateful thanks are due to Shri Narasimha Murthy. 52. EC, X, Chika-ballapur 1,., no. 29. 53. The sites in question must be thoroughly surveyed by the State Department of Archaeology and the different university departments dealing with ancient Indian history and related subjects in Karnataka State, for estimating their antiquity. 54. The paper is entitled "The Date of Satkhandagama" and is shortly going to the press. I, therefore, will discuss no evidence in this paper on the late date for that work. 55. Satakhandagama, Pt. 1, Sholapur 1973, "Introduction", p. ii. 56. These may have come from the floating sangrahani collections. Some of these, with small variations in readings and sequence also figure inside the Prajnapana-sutra of Arya Syama (II) (c. 3rd cent. A.D.) 57. Upadhye earlier had doubted it. Pt. Kailashchandra Shastri, however, concedes to this as possible. Pt. Hiralal Jain found a few parallelisms between the Niyamasara attributed to Kundakundacarya and the quotations of the Parikarma

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The Date of Kundakundacarya - 205 found in the Dhavala commentary of Virasena. (Cf. Upadhye, "Post Script", p. 121, ) 58. Premi, "Vatta keraka Mulacara," Jaina Sahitya., pp. 648-543 for complete diseussion. 59. This is the considered opinion of late Muni Punyavijajaji. Pt. Dalsukh Malvania, the present author, and several other scholars agree to that date for the niryuktis. (I have of course evidence other than already stated and known.) 60. The Mulacara, being a compilation, later had received additions. Once it passed in the hands of the Diga mbara sect, at some stage, verses typical of the new doctrines or those that signified new interpretations from Kundakundacarya's works seemirgly were also added to it. They look quite incongruent with and offer sharp contrast in terms of style and content.) 61. These verses figure in the Samaya-prabhrta. 6). The main Praksta adopted in Kundakundacarya's work is for certain the Jaina Saurasent. The meters prefered are the late Arya of the classical and postclassical period and, to a small extent Anustubh. 63. Upadhye, however, ascribes this to the period when the agamas were the common property of the Svetambaras as well as the Digambaras. I must confess I cannot agree with this suggestion. The separation, without declaration between, and without even the knowledge of the Northern and the Southern Nirgrantha (Digambara). had occurred long before Kundakundacarya and on account more of geographical distance and factors of history than due to any conscious and overt disagreements in the earlier stages. There is no evidence at all inside the genuine Digambara works on the rejection of the agamas shaped by the Northern Nirgranthas in Pataliputra (c. B. C. 300). ( That is a deliberately concocted and propagated modern Digambara Jaina myth to which many trusting minds, including some German Jainologists, succumbed.) The Digambara had lost the agamas (and these must be their very early version and in terms of number they must be very restricted at that early date, showing undeveloped doctrines, dogmas and philosophy; and this happened due entirely to their remote surroundings, their location in extreme south. It seems more correct to think that Kundakundacarya got some of the agamic verses possibly from the Yapaniya and plausibly a few directly from the Svetambara sources. And this could be only after the YapanTyas were well settled in Karnata, that is to say, in or after the 5th-6th century A. D. In point of fact, some of the Kundakundacarya's verses which are traced in the nir fuktis, prakirnakas and similar sources are indeed not very ancient and could by style and content only be dated to the late Kusana, Gupta and post-Gupta periods. (There are small variations in readings between these and Kundakundacarya's versions. ) 64. The Svetambara curni commentaries (7th cent. A. D.) often cite from aga mic works now not traceable.

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206 M. A. Dhaky 65. "Study of Titthogaliya", Bharatiya Puratattva, Jaipur 1971, p. 138. 66. Ibid. Pt. Malvania, however, draws no definite conclusion on the relative positions of the four works. 67. Yapaniyas had lived alongside the Digambaras at many centers in ancient and medieval Karnataka. See here also the f. n. 63. 68. I have carefully compared these mangalas with what figure in the 7th and 8th century Svetambara works. Both the groups are fairly close in style, sometimes even in phrascology. 69: I am discussing his views with full quotations in the follow up paper.

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THE SOURCES OF VADIBHASIMHA'S GADYA-CINTAMANI : A FRESH ENQUIRY N. M. Kansara Jivandhara, also known as Jivaka, is regarded as a Jaina historical personage, a king, counted among the followers of the 22nd Tirthankara Nemil, and contemporary of the 24th Tirthankara Mahavira and his disciple Sudharma. He is celebrated as the 23rd Kamadeva? along with the sixty-three divine personages (salaka-purusas) in Jainism. Excepting the passing enumerative reference to the name 'Jivaga', there is hardly any reference to Jaina Canonical works to this hero of the several poetic works of medieval period, in Sanskrit, Prakrit, Apabhramsa, Kannada and Tamil. So far, among the available texts, Gunabhadra's Jivandhara-carita', comprising a part of the 75th parva of his Trisasti-laksana-mahapurana-samgraha, popularly known as the Uttara-purana, is the oldest one. Gunabhadra's work is in turn a latter part of Jinasena's Maha-purana. Jinasena was a contemporary of the kings Jagattunga and Nrpatunga Amoghavarsa ( A. D. 815-877) of the Rastrakuta dynasty, with their capital at Manyakheta ( malkhed )'. His disciple Gunabhadra completed his Mahapurana posthumously, some years before A. D. 897.5 Later on the story was adopted almost in toto by the great Apabhraisa poet Puspadanta in his Mahapurana ( A.D. 965) in the 99th pariccheda, also called sandhi.6 As has been the case with most of the folk literature in India and abroad, the strings of names and skeletons of the stories were current among bards and chroniclers, preserved from ancient times in oral tradition, and were at times strung together in anthologies of folktales, as in the case of Gunadhya's Brhatkatha. The Jaina monks, too, preserved numerous such stories and further enriched them with details from their wider studies and elaborately narrated them for the occasion, as in the case of Haribhadrasuri who developed a grand campu, the Samaraiccakaha, just from a string of names. Many of the tales included in the Mahapurana of JinasenaGunabhadra must have grown like that.? The impetus for giving a definite shape to the Jaina religious tales in the form of a mahaparana seems to have been provided by a similar activity in the preceding centuries during the Gupta period of the Indian History, which saw the renovation of the Vedic-Brahmanical Purana tradition. So far we know only a few sources used by Jinasena and Gunabhadra. But possibly their main source was the Vagartha-sangraha of Kavi Paramesvara which as yet has not come to light; on a few quotations therefrom have been traced. It is not unlikely that Gunabhadra had some sources other than those in Sanskrit, either in Prakrit, or in the Dravidian languages before him; that alone may explain a proper name like 'Prasasta-varka' (UP. LXXV, 698) which is a Hybrid Sanskitisation of 'Prasasta-vakya' or 'Prasasta-vaktra'.9

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N. M. Kansara Jinasena seems to have kaowa the Brhat-katha of Gunadhya in its original, since he specifically refers to it with words with ingenious double entendre in quite complimentary terms.10 It is quite plausible that Jinasena as well as Gunabhadra may have used Gunadhya's or some other work of that pattern like the Vasudevahindi, which seems to have been known to some Tamil authors as well.11 Of the Brhatkatha there is a Tamil adaptation, Perungadai by Konguvel, with Udayana as its hero. Konguvel is held to have flourished sometime between the fifth and the eighth centuries A.D.1 R. Narasimhachariar has brought to light the fact that the Ganga king Durvinita (c. A. D. 560-610) composed a Sanskrit version of the Brhatkatha.13 Side by side with the literary works on Jivandhara, there were being composed in the South, Kavyas about some other religious heroes like Varanga, Yasodhara Karakandu and others in Sanskrit, Prakrit, Kannada and Tamil.14 The pattern of the story of JIvandhara to some extent resembles to the outline of the story of Naravahanadatta in Gunadhya's Brhatkatha, as preserved in the medieval Sanskrit compendia of the work, such as Brhat-katha-bloka sangraha, the Brhat-katha-manjart and the Katha-saritsagara. The fact that Jinasena was induced to claim for his Mahaparana a status on par with that of Gunadhya's Brhat-katha,10 testifies to the fact that the Jaina authors were quite fascinated by the work, and they were inclined to cast the stories of their own celebrated heroes so as to conform to the pattern in Ganadhya's work in a bid to gain comparable popularity for them with masses in general or at least with the Jaina society in particular. And Gunabhadra seems to have drawn on such folklore for the elaboration of the stories of the celebrated heroes like JIvandhara and others. The story of Jivandhara in the UP is in the form of a sub-story, narrated by Ganadhara Sudharma in response to the enquiry by King Srenika who is said to have got curious when he saw JIvandhara Muni poised in meditation under an Asoka tree. The various incidents of this tale are connected together only insofar as they relate to the life of Jivandhara. As is natural in work like a Purana, no attempt has been made here to give a particularly refined literary form to the narrative, which, though straight forward, covers about 409 verses (i.e. from vs. 183 to vs. 691) couched in the Anustubh metre, except the three concluding ones of the Parva. The purpose expressed here is to illustrate the unexpected turns of events due to good or bad luck, the ups and downs in human life, and the unfailing consequences of one's good and bad deeds,16 Likewise, in the treatment of all the tales and of the story of Jivandhara in his Tisatthi-mahap risa-gunalamkara, i.e. the Apabhramsa Mahapurana (MP) Puspadanta, too, closely follows the text of the MP in Sanskrit by Jinasena-Gunabhadra, who it appears, represent the Digambara Jaina tradition; the only difference is that the narrative is divided into 20 kadavakas. The work is dedicated to Bharata, the minister of Krsna III (A.D. 939-968) of the Rastrakut dynasty.18 P. L. Vaidya accepts

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The Sources of Vadibhasimha's Gadya-cintamani A.D. 959 as the Siddhartha year in which Puspadanta commenced his MP, and A.D. 965 as the year in which he completed it.19 The story of Jivandhara as found in the Tamil Srivartamanarpuranam, a part of the Sripuranam,20 is in effect the same as that of the MP, since Sripuranam (SP) is a Tamil rendering of the Sanskrit Mahapurana of Jinasena-Gunabhadra 21 The literary treatment of the story of Jyvandhara seems to have started with the Civakacintamani of Tittakkatevar in Tamil ( A. D. 908-950),22 followed by the Gadyacintamani and the Ksatracudamani of Vadibhasimha(A.D. 1027), and the Jivandharacampu of Haricandra in Sanskrit (sometime between A.D. 1075 and 1175). The date of Tiruttakkatevar accepted here is in accordance with the discussion of the same by A. N. Upadhye and H. Jain,23 and by T. E. Gnanamurthy.24 The date of Vadibhasimhasuri referred to here is as decided by Upadhye and Jain.25 It may be observed in saising here that the date proposed for Vadabhasimha, namely the period between the last decades of the eighth and the former half of the ninth centuries A.D., by Pandit Pannalal Jain in the light of the discussion of the problem posited by Pandit Darabarila12e is not conclusive, since the evidence adduced only proves that Vadibhasimha was posterior to Bana and Akalanka and that way determines at most the upper limit of the author. The Jivandharacampu of Haricandra is a summary of the story as related by Vadibhasimha in his two works mentioned above; without the latter it would not be very easy to follow the story in all the details in Haricandra's narrative. 27 In view of the above-noted chronology of the literary works treating the story of Jivandhara, it becomes clear that they have drawn their inspiration from the folklore, preserved later in the Sanskrit Mahapurana of Jinasena-Gunabhadra. The controversy regarding the sources of the Gadyacintamani is based on the decision on the question of the mutual relationship of Vadibhasisha's works vis-avis that of Tiruttakkatevar. Kuppuswami Sastri and U. V. Swaminatha Aiyar compared the story of the Ksatracudamani (KC) with those in the Gadyacintamani (GC) the Civakacintamani (CC) pronounced in Tamil as Sivakasintamani and in the Jivandharacampu (JC), and drew the conclusion that the GC was the source of the rest of them.28 On the other hand, Upadhye and Jain, who have examined the problem afresh, have arrived at the contrary conclusion that the CC was the source of the rest of them.29 Pt. K. Bhujabali Shastry, Pt. Darabarilal Kotia and Pt. Pannalal Jain have touched the problem in their respective works. T. E. Gnanamurthy has discussed the problem in connection with inquiry into the sources of the CC.30 Out of the four classics listed above, the KC is quite different in point of genre from the rest of them. It narrates the story in 747 Anustubh verses divided into eleven Lambakas. Although a sort of an epic, it is a unique piece of literature in that almost every latter half of each of its verses moralises the event narrated in the former half of it, and the story serves as a mere peg for hanging the didactic

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N. M. Kansara element. The purpose specified here is to summarise the story of Jivandhara, 31 of course as told by him in his GC; but the unspecified task accomplished is that it is a veritable mine of pithy proverbs and sayings, calculated to bring out the moral significance of each of the incidents as well as of the whole of the story in the light of the Jainistic ideal of human existence. Naturally, the story narrated here is identical with that done in detail in the GC. Now, a couple of questions arise : why should Vadibhasimha compose two works, namely the GC and the KC, based on the same story? And, why should he name the one as Gadyacintamani and the other as Ksatracudamani ? The questions are interrelated, and so are the answers to them, since they entail an analysis of the contemporary literary environment prevalent during the age of Vadibhasimhasuri, who undoubtedly is a South Indian writer, a thorough scholar, and expectedly hence conversant with the Sanskrit as well as the Tamil classics of his days. Tha title 'Gadya-cintamani' is ostensibly unusual, almost unique in the whole range of Sanskrit literature, as it ignores the subject proper of the work, namely the story of Jyvandhara, and projects the literary form of the work as a prose romance par excellence. It presupposes the author's fascination for some Cintamani, works most probably composed in metrical form with which he seems to have wanted his work to be compared in point of literary excellence. Upadhye and Jain have drawn attention to this point in the following manner : "The title Jivaka-ctntamani' has a regular significance, and the name Gadya-cintamani can be understood clearly only by presupposing Jivaka-cintamani. The Jivaka-cintamani or Civakacinta-mani (i. e. Sivakasintamani ), is in verse, and the term Cintamani is appropriate in its title in apposition to the proper name Jivaka."32 This guess seems confirmed when we look to the historical background. As has been brought out succinctly by Gnanamurthy, 33 the Cilapattikaram, the Manimekhalai, the Cintamani, the Valaipayati and the Kuntalakeci are considered to be the major epics or Perunkappiyams in the ancient Tamil literature. Of these five works, only the Cilapat tikaram and the Cintamani can be deemed major epics. The Cilappatikaram distinguishes itself as an epic by its grand style, diction, noble sentiments, etc. It is in fact a dramatic epic the Natakakappiam.34 The Cintamani began a new era in the history of Tamil epics. It was the first epic written in Viruttam verses, and served as a model for subsequent epic ( Puranam ) poems.35 It was likewise the first epic to introduce an invocation to God as a necessary beginning of an epic; there is no other epic of earlier times which begins with an invocation in Tamil. This practice probably came into vogue in the Pallava period. It is the Cintamani that introduced the ideal description of an utopia--the country, the river, the city and the inhabitants--as the very beginning of every epic; all Purana poets of successive ages have followed the Civakacintamani in respect of form and method. The poets who came after Tiruttakkatevar have expressed reverence and admiration for him in the homages they paid to him;37 they are the praises expressed by loving hearts moved

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N. M. Kansara 211 commentators have quoted profusely in their commentaries on ancient literature and grammar, it is called 'Mahakaviam' which set up certain conventions as have served as a model for the later poets when composing their epics (Puranas) " As Father Beschi puts it, "Tiruttakkatevar is a prince among the Tamil poets", and as G. Pope says, "Givakacintamani is the greatest existing Tamil literary monument; the great romantic epic which is at once the Iliad and Odyssey of the Tamil language, and one of the great epics of the world."42 It is no wonder that in the Tamil area, the Givakacintamani was read in every house as it covered all the fourfold human goal of Dharma, Artha, Kama and Moksa respectively-called Aram, Porul, Inpam and Vitu respectively in Tamil13. Not only that the Periyapurana came to be composed, because the Saivas used to read. the Cintamani of rough, false and theivish Jainas; which only shows that the Cin:amani had become popular even outside the Jaina circles. The Tamil text is more exhaustive, and it is not surprising that Odeyadeva thought of giving a Sanskrit adaptation of it in ornate style following the models of Subandhu and Bana; this is most probably hinted by the lesa in "Loke cintamanir iva parah" in the concluding verse, and was expected to gain matching popularity and state patronage.45 Moreover, the significance of the expressian "Jivandhara-prabhava-punya-purana-yogad vakyam mama'pyubhaya-loka-hita-pradayi by Vadfbhasimha cannot be caught unless we realise that the word 'Purana' stands for a major Epic (Malakappiam) in Tamil and a mythological history (Purana) in Sanskrit; thus Vadibhas mha seems to hint that since his work is connected with the mythological history (purana) of JIvandhara's excellent life (pre bhava).-such as it is preserved in Gunabhadra's Uttarapurana etc., his work will earn profuse merit calculated to help him attain divine status after death; and since his classic is connected with the major epic. (purana) treating the excellent life (prabhava) of Jivandhara, like the Tamil Cintamani of Tiruttakkatevar so much held in reverence, -it will fetch him matching por u larity among the classics of his age! This situation reveals the motive that inspired Vadibhasimha to name his work in the out-of-the-way manner. The above conclusion is confirmed when we consider the second question as to why the poet composed yet another classic based on the same old story and the same old theme of preaching the Jaina ideal of human life, and again named it as 'Ksatra-cudamani' in the similar uncustomary manner. Just as, as we have seen above, the Cilappatikaram, the Manimekalai, the Cintamani etc. are considered the five major epics or Perunkappiams in Tamil, one other set of five works, namely the Utayanakumara Kaviyam, Natakumara Kaviyam, Yacotara Kaviyam, Culamani and Nilakeci, are named as minor epics or Cirukappiyams. Here again these works, except for the Culamani, lack epic characteristics; only the Culamani deserves to be called an epic. It is written in the epic style in Viruttam verses. Its author is said to be Tolamolittevar. Since Jaina philosophy is found in

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The Sources of Vadibhasimha's Gadya-cintamani the work, it is evident that the author was a Jaina by faith. It was written immediately after the Cintamani came into existence, and before the commentary on the Yapparunkalam, in which some of its stanzas are quoted, was written in the 10th century A. D.47 212 The Culamani telates that Payapati, the king, had two sons, by name Vicayan, and Tivittan, by his wives Mikapati and Caci, respectively. Acuvakrivan is the enemy of the two sons. Tivittan, the younger son, marries Cuy amprapai, the daughter of a Vityatara king. Acuvakrivan fights with Tivittan and dies. Tivittan becomes the king. His father Payapati and his elder brother Vicayan renounce the world. The Culamani deals with the story in a grand style. It is written in Viruttam verses of various kinds.45 In the light of the above information, and in view of the fact that the real name of the author of the GC was "Odeyadeva" which is but a Sanskritised form. of the original Tamil name like Otey atevar' or 'Uttiyatevar', 'Vadithasimha' being merely an honorific pseudonym or nom de plume, it is clear that the author of the GC and the KC was a Tamilian, that he was familiar with the Tamil classics of Tiruttakkatevar and Tolamolittevar, and that inspired by the popularity of these two veteran epic poets, he too undertook to compose a Sanskrit prototype of the Tamil Culamani too. However, he chose therein to summarise the story of Jivandhara, who was in his eyes the hero par excellence, rather than sing the glory of a comparatively inferior hero like Tivittan. Hence the title Ksatracudamani", which emphasises that the work is another Culamani relating the story of a real warrior (ksatra), i. e., a protector rather than a killer, in contrast to the Tamil Culamani wherein the hero is a mere avenger of his enemy. Vadrbhasimha, thus, seems to have composed the two classics to give us the Sanskrit prototypes of the celebrated Tamil classics-one of them of the major type and another of the minor type, doubly qualifying him for an honoured place among the great epic poets of Tamil and of India as a whole. And in undertaking the task he was actuated more by a spirit of flling the gap in the Sanskrit literature than by a mere spirit of competition; both Tiruttakkatevar and 'Oteyateyar' alias Vadibhasimha belonged to the Digambara sect of Jainism, and both wrote to glorify the Jainistic way of life. When we compare the stories in the light of the chronology of the works in view of the above discussion, and in view of the fact that the chronological gap between the UP and the CC between the CC and the GC as also the KC was hardly more than a century or its a half, some new points emerge which indeed are interesting As has been noticed in the foregoing, scholars who have compared the works. of Gunabhadra and Puspadanta find that the latter follows the former in all the details of the narrative. It is natural since the purpose of both works is to codify

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The Sources of Vadibhasimha's Gadya-cintamani 213 and preserve the folklore tradition of the Jaina personages as current during their days. The works like the CC, the GC, the KC and the JC, on the other hand, which deal with the story of JIvandhara, form another class, since they treat the story from an altogether different standpoint; they have composed the classical masterpieces wherein the story serves as the basic skeleton while the emphasis is solely on the style, diction and embellishments. The poets here tend to introduce necessary changes in some minor points of the story in view of their literary outlook, and social environment as well as the contemporary poetic conventions. Now we shall compare the JIvandhara stories as narrated by Gunabhadra Puspadanta, Tiruttakkatevar and Vadsbhasimha, in points of difference, since the rest of the narration is more or less the same in all these works : 1) The UP, the MP and the SP refer to Rudradatta (Ruttiratatattan' in the SP), a family priest to king Satyandhara.50 The CC, the GC and the KC are altogether silent on this character. 2) Both the UP and the MP relate that the queen Vijaya saw two dreams, namely (i) that the king presented to her a crown adorned with eight bells, and (ii) that the Asoka tree under which she was sitting was cut off with an axe by some one and a fresh tree sprouted in its place.51 The CC, the GC and the KC refer to three dreams, namely (i) that all the flowers of the Asoka tree wither a way and then the tree itself falls down as if struck by lightning, (ii) that a new shoot sprouts from its trunk, and (iii) that the shoot has a crown on it, it grows rapidly, and eight white garlands adorn the crown 52 While the CC mentions the colour of the garlands, the GC and the KC ignore it. 3) Both the UP and the MP narrate that when Muni Silagupta uttered his prophesy about the male offspring to Gandhotkata, some Yakswho was present there heard it, arrived at the king's palace, and entered into the Garuda yantra ("Karutayantiram' in the SP) in order to help the mother at the time of the birth of the child.53 The CC, the GC and the KC narrate that the king ordered to be made by a skillful workman a peacock-machine (Mayirpori' in the CC)-a contrivance in the form of a peacock which could be made to move in the sky and drawn by a mechanism, and he roamed in it in company of the queen.64 But in the CC the suggestion for the Mayirpori came from a minister who had misgivings that the downfall of the king was not far off, and that the queen Vicayai was soon taught how to work the machine.55 4) The UP, the MP and the SP narrate that one morning the state-priest Rudradatta went to the royal palace to see the king. As he met the queen, she told him that the king was in the bed and he could not see him then. The priest considered this to be a bad women, and went to the chief-minister Kastbangarika (Kastarikarikan' in the SP) and secretly instigated him to kill the king. Kasthangarika was shocked at the priest's suggestion, and putting his palms over his ears in order

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214 N. M. Kansara not to hear such trecherous words from the priest, he said that the priest had sinned by instigating him to kill the king, and that even though he was only the son of a man who carries wood, he entrusted the entire administration of the kingdom to him. Thereupon the priest replied that he was destined to be killed by the king's son and that under those circumstances he may do what is best for himself. Then the priest took leave of him. On the third day the priest contacted a dreadful disease and died. The thought that he will be killed by the king's son, simmered in the mind of Kasthangarika, and made him nervous. Eventually he decided to kill the king:56 In the CC, the GC and the KC it is depicted that the king Satyandhara was given to pleasures, neglected the affairs of the state, and left the administration to Kasthangara. In the CC a minister named Nimmittan tries to enumerate numerous instances of the bad c ipsequences of exclusive devotion to pleasures.57 In all these three works Kasthangara (Kattiyankaran in the CC) covers the throne himself, and with the support of Mathana ('Matanan' in the CC) attacks the king Satyandhara (Caccantan' in the CC),58 the only difference is that in the CC Matanan is a nephew, while in the GC and the KC Mathana is the brother-in-law of Kasthangara.59 5) The UP depicts the scene in the centenary where witches are said to have been snatching the half-burnt corpses from the funeral pyres.60 Puspadanta has dropped this description. So do Tiruttakkatevar and Vadibhasimha. 6 ) Both the UP and the SP mention that since she mounted the peacockmachine, the queen was being protected by the Yakst ("Yaksi Tevatai in the SP) who then appears in prison to console the queen who is lamenting after she has delivered the child. Puspadanta just mentions the incident in passing.61 In the CC and the GC some goddess appears before the queen in the guise of a maid-servant named Campakamala ("Canpakamalai in the CC),62 while in the KC the name is not given.es 7) Both in the UP and the SP, Gandhotkata (Kantotkatan' in the SP) who comes to bury his dead child, finds the baby and at the request of the queen to rear the child, takes it home with great joy and gives it to his wife. He pretends to be angry and chides her for having told him to bury the child withougt properly testing whether it was dead. Sunanda (Cunatai' in the SP), seeing that her child is alive, receives him with great joy believing it to be her own son.64 Puspadanta does not narrate this incident in detail but only mentions that Gamdhukkada did not reveal the secret to his wife.65 In the CC the story is more or less the same, as in the UP and the SP.86 But in the GC and the KC the queen is shown to have put the royal ring on the child's finger and herself stood concealed under a nearby tree.67 8) The UP narrates that queen Vijaya then went to a hermitage in Dandakaranya by means of the same Garuda-yantra and stayed there incognito: and that the Yaksi used to go there daily to entertain her with religious stories. 68 The MP merely mentions that the queen went to Dandaya-vana with the help of the Garudajamta.69 The CC, the GC and the KC narrate that when the queen declined to live with her brother, the Yaksi took her to the hermitage in Dandakaranya.70

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The Sources of Vadibhasimha's Gadya-cintamani 2is 9) The UP, the MP and the SP refer to two more queens of Satyandhara, Bhamarati (Paramarati in the SP) and Anangapataka ("Ananka patakai' in the SP) and their respective sons, Madhura (Maturan' in the SP) and Bakula ("Vakulan in the SP); but the names of the queens in the MP are slightly different, Rai and Mayagapadaya.71 The CC, the GC and the KC drop this detail. These two boys were being reared up by Gandhotkata, along with Jivandhara and other boys. 10) The UP, the MP and the SP enumerate as the chief companions of Jfvandhara the following: Madhura ('Maturan' in the SP), Bakula ("Vakulan' in the SP); Devasena ('Tevacenan' in the SP), Buddhisena ("Putticenan, in the SP), Varadatta ("Varadattan' in the SP), Madhumukha (Matumukan' in the SP), and Nandadhya (Nantattiyan' in the SP) 72 The UP and the SP mention that Jivandhara lived among these boys during his childhood.73 According to the CC, the chief compa: nions of Civakan are Nantattan, Patumukan, Putticenah, Napulan, Vipulan Tevatattan and Citattan.74 Vadibhasimha here seems to add, in both the GC and the KC, that while Gandhotkata gave a reception in honour of the birth of Jivandhara; the ignorant Kasthangara thought that it was given in honour of his having obtained the kingdom, and made over the treasure of Satyandhara to Gandhotkata and ordered that the children born at that time should be reared together at the house of the merchant.76 11) The UP narrates an incident that while once Jivandhara was playing with his companions, a mendicant asked him as to how far the city was from the place. Jivandhara called him ignorant since he could not surmise that it could not be far off in view of the children playing there. The mendicant concluded on the basis of the intelligent reply that the boy was a royal child, and requested him to offer him some food. Jivandhara took him home and with the due permission of Gandhotkata fed the mendicant. When both were eating, Jivandhara began to cry. At the question from the medicant about the reason for weeping Jivaka enumerated the benefits of weeping! Impressed by this incident, the mendicant introduced himself to the merchant as the ex king Aryavarman of Sidhapura, who had been initiated into the Jaina monastic order by Muni Varanandi, and that he was moving in the guise of the mendicant since he was suffering from the disease of morbid apetic from over-digestion (bhasmaka). Then Gandhotkata entrusts the boy to him for proper education.76 The CC, the GC and the KC narrate this part differently and the teacher tells this to Jivandhara after his education is over. The Teacher's name is given as Aryanandi ('Accapanti' in the CC) who was once the king Lokapala ("Ulokapalan' in the CC) in the Vidyadhara region. From the points of comparision and contrast discussed above by way of a few noteworthy specimens, it emerges that out of the UP and the MP, the GC and KC and the CC, the latter three have greater affinity with each other than with the former two. And Vadibhasimha, being later than Gunabhadra, undoubtedly had the know

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216 N. M. Kansara ledge of the UP, especially because in his story of Ksemasrt in the GC and the KC he follows Gunabhadra's version of the story of Ksemasundart in the UP. In the CC, however, this story is narrated in a different way. At the same time the new episodes that are introduced in the GC and the KC are not found in the UP, but they are found in the CC, much in the same manner as they are narrated in the GC and the KC. R. Vijayalakshmy has classified such similarities into two sections, namely (i) the new episodes and incidents which are not found in the UP and are met with in the CC, the GC and the KC, and (ii) similarity in manner and style of descriptions encentered in the GC, the KC and the CC." She has closely compared 14 such incidents and episodes falling under the first section, and 25 instances of similarity in manner and style of description. Moreover, she has extensively quoted six instances of similarities of the phrases used in the descriptions. And she has also observed, as a result of her intensive comparative study, that where the descriptions in the CC proceed on the lines of Tamil literary and cultural tra ditions, the GC simply omits them. For instance, the descriptions of five kinds of lands, the meeting and love episodes of Patumai and Crvacan, though found in the CC, are but conspicuous by their absence in the GC and the KC. But indirect influence of such descriptions is found in the GC, and in these the latter shows Vadibhasimha's indebtedness to the CC. Vijayalakshmy has further discussed. such examples under two sections: (i) the examples which show that the knowledge of the CC is necessary to understand what is said in the GC; and (ii) those in which one can see the Tamil literary traditions in the GC which came through the CC. In the light of the following discussion, she has shown the indebtedness of Vadibhasimha to Tirutakkatevar. More significantly, she has pointed out that the term 'Cintamani' has been used only by Tirutakkatevar while referring to Crvakan. It is the name by which Vicayai, Crvacan's mother calls him at the time of his birth."1 Tirutakkatevar also refers to CTvacan by the word 'cintamani' when he says that he has narrated the life-story of Cintamani (i. e. CTvakan) Thus, Vijayalakshmy too feels that Vadrbhasimha is reffering to only the CC in his phrase 'cintamanir iva parah. Vadibhasimha's works do not contain any references similar to the CC, which would justify the word 'Cintamani' in his title 'Gadya-cintamani' (the prose Cintamani), which thus appears to presuppose the existence of a Padya' (verse)Cintamani. And it is with the view to avoid confusion with this latter that he was further compelled to choose the title 'Kastra' for his metrical work treating the same story. But, instead of calling this later work 'cintamani' he roped in the very popular title 'culamani' of a famous Tamil classic and amalgamated it with. this metrical work, bestowing on it indirectly the halo of fame as a sort of 'Padya' -Cintamani comparable to the famous Tamil classic of Tolamolittevar, namely the Culamani. And the title 'Ksatra-cudamani' (the crest-jewel amongst the warriors) fitted well with the hero, more commendably in this way. In her opinion, thus, the works of Vadrbhasimha are not of earlier origin than the CC, which was

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The Sources of Vadibhasimha's Gadya-cintamani 217 composed between the later half of the 8th Cent. A. D. and the first half of the 9th Cent. A. D. The conclusion is inescapable that Vadibhasisha drew his story from Gunabhadra's MP, but took his inspiration for the composition of his Sanskrit clasics, the GC and the KC, in a bid to claim for them a matching literary estimation and popular fame, enjoyed so far only by the celebrated Tamil classics of Tirutakkatevar and Tolamolitte var, respectively. REFERENCES : *Paper accepted by the A. I. O. C. XXXV th Session, Ujjain, 1976. 1. "Cf. Titthogaliya (Punya. ), 490 : "Visar sahassio sisanam namijininda darivaro Jivaga-raya-nayssa vippae vijaya-tanayassa" Cf. Chaudhari, Gulabachandra--"Jaina Sahitya -ka Brhad Itihasa' (Hindi) Vol. VI, Varanasi 1973, 132. Actually, the story starts with UP LXXV.183: "Anyada'san maharaigh Srenikakhyah paribhraman" etc., and ends with the vs.691; the colophon of the Parvan stating "......Jivandhara-caritam nama panca-saptatitamam parva". Cf. Hiralal Jain and A. N. Upadhye, -Preface (p. c) to the Uttara-purana of Gunacandra, edt. by Pannalal Jain, Bharatiya Joanapitha, Kashi 1954. Ibid. The story is covered in 20 kadavakas; the colophon of the sandhi states: Jivardhara-bhava 'vannana nama nava-naudimo pariccheo". 7. Jain and Upadhye, -General Introduction (p. 17 ) to the Jivandhara-campu of Haricandra, edt. by Pannalal Jain, Bh. Jn. Pth, Kashi 1958. 8 See Proceedings and Transactions of A.N.O.C.XIII. Nagpur 1946, 113-114. Upadhye & Jain-Gen. Intro., p. 18; 10. Cf. MP, 1.115: "Adbhut artham imam", etc. u. Upadhye & Jain-Gen. Inrto., p. 18; also, Pillai, S. Vaiyapuri-History of Tamil Language and Literature, 139. 12. Ibid. 13. V. Raghavan,-Bhoja's Srngara-prakasa, Madras 1963, 844. 14. Upadhye & Jain-Gen Intro. 18. 15. See supra, MP. I.115. 16. Cf. UP, LXXXV. 690-691. 17. P. L. Vaidya,-Engl. Intro. (p. xvii) to the Mahapurana of Pus padanta, Vol. III, Bombay 1943. 18. Intro., p. XV. 19. Ibid, p. xix. 20. Jain & Upadhye--MP., Vol.II, Preface, p. C. 21. T. E. Gnanamurthy, A Critical Study of Civaka Cintamani, Coimbtore 1966, 18.

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218 N. M. Kansara 24. Gnana 22. Gnanamurthy,--7-12; also Upadhye & Jain - Gen. Intro. to the Jivandhara Campu, 14. Upadhye & Jain-Gen. Editorial ( 14-14) to Jivandhara-campu. edt. by Pannalal Jain, Publ. Bharatiya Jnanapitha, Kashi 1958. Gnanamurthy, 7-12 25. Upadhye & Jain-Gen. Edtrl. (pp. 15-16 ) JC., Kashi 1967. 26, Pt: Pannalal Jain-GC. 27. Upadhye & Jain, Gen. Edtrl; 21. 28. Cf. T: S. Kappuswami Shastriyar,-KC., Intro., p. 1: Kvacit k vacij-j tvakacinta manau" etc.; also U. V. Swaminatha Aiyar, Intro. to Civakacintamani. 8. 29. Upadhye & Jain-Gen. Edtrl., 16. 30. Gnanamurthy; 30-31. 31. KC., I. 2ab. 32. Upadhye & Jain-Gen. Edtri, 16. 33. Gnanamurthy, 34-59. 34. Ibid. 35, 35. Ibid., 38. 36, Ibid., 42-43. 37. Ibid., 49. 38. Ibid., 53. 39, Ibid., 54. 40. Ibid., 55. 41. Aiyar, 5th Edn., p. 7. 42. Gnanamurthy, 58. 43. Epigraphica Carnatika, II:67(54). 44. Upadhye & Jain--16 5. Ibid. 16. GC., Intro, vs. 9 bc. 47. Gnanamurthy, 35-36. 48. Ibid., 36. 49. See supra, ft. nt. 6. 50. UP., 75.180 ed.; MP., 99, 1. (8-9). 51. UP., 75.191-193; MP., 99.1(10-12). 52. GC., p. 14; KC., I.23 a. 53. MP. 75.204-206; MP. 99.2(12-13., : SP., Vvr.), p.523. 54. GC., p. 53(5)--54(4); KC., 1.37 ab. 55. S. Ramaswamy Mudelliar-"A Paper on Jivaga Chintamani", p. 10. 56. UP., 75.207-218; MP. 99.2(15-20-3(1-5); SP(Vvr.), p. 522. 57. Mudelliar, 9. 58. GC., pp. 54ff; KC. 1.39. 59. Gnanamurthy 152: GC., 62(1).

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The Sources of Vadibhasimha's Gadya-cintamani 219 60. UP., 75.225-227. 61. UP., 75.224, 228, 230-241; Goanamurthy, 20, 62. Gnanamurthy, 20 and 25; GC. 74 (6). 63. KC., I, 14. 64. UP., 75.242-249; SP., 523. 65. MP., 93.3(12). 66, Gnanamurthy, 20 : Mudelliar, II. 67. GC., p. 76(6ff) -- 77(3); KC., 1. 95. 68. UP., 75.252-253. 69. MP., 99.3(13). 70. Gnanamurthy, 14.161; GC., p. 78(9)-79(1-2); KC., 1.100. 71. UP., 75.254-255; MP., 99.3(14-15)--4(1-5). 72. UP., 75.255-261; SP., pp. 523-524; MP., 99.4 (1-5). 73. UP., 75.259cd-260a; MP., 99.4(5). 14. Gnanamurthy, 214. 75. GC., pp. 80-81; KC., I. 105-106. 76. UP., 75.262-284; MP., 99.4(6-16) 77. R. Vijayalakshmy- A Study of Jivakacintamani, pp. 8-23, Publ. L. D. Inst. Indo., Ahmedabad 1983. 78. Vijayalakshmy, 23-25. 79. Ibid., 25-26. 80. Ibid., 26-31. 81. CC., V. 311 : 'cintamani in kitattiyal", 82. Ibid,. V. 314 : "cintamaniyin caritam citarneten", 13. GC. II. p. 437.

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Jaina Theory of Many-sidedness of Reality and Truth ( Anekantavada) Nagin J. Shah Jainism is one of the important systems of Indian philosophy, and Anekanta. vada is regarded by scholars as the central philosophy of Jainism. Anekantavada is the theory of many-sidedness of reality and truth. It presupposes the theory of standpoints or partial truths ( Nayavada ). Anekantavada investigates how each of the views contains some truth. As a result, it arrives at the conclusion that different systems of philosophy are partially true, hence none of them is wholly true, and that if each of them would see thiogs from the opponent's viewpoint as well as its own there would be perfect harmony all round. Nayavada and Anekantavada According to Jaina philosophy a real thing or object ( vastu ) has infinite characters ( ananta-dhramatmaka ), implying thereby that it possesses even opposite characters. A real thing is therefore manysided ( anekantatmaka ). Again, the Jaina thinkers maintain that both substance ( dravya ) and mode ( paryaya ) constitute the nature of a real thing, and further they relate permanence (dhrauvya, nityatva ) to substance and origination-destruction (utpada-vyaya ) to modes. Therefore, a real thing has two opposite characters permanence and change. Again, they tell that a real thing is constituted of general features and particular features. Hence has two opposite characters-universality and particularity, or similarity and dissimila. rity, or the one and the Many. Thus, ontologically, a real thing is a veritable confluence of opposites. A real thing is not merely a mixture of the opposites. It is not a mixture of sub. stance and mode but something sui generis (jatyantara ). Substance and mode are so blended as to present a real thing sui generis which is, therefore, not vitiated by the defects of the two taken singly and separately, at the same time they are never found outside a real thing, nor one without the other. Similar is the case with universal and particular of a real thing. Thus, a real thing is a unique synthesis of opposites. We ordinary mortals can attend to one aspect or character of a real thing at a time and consequently can have the knowledge of only one aspect or character of a real thing. And our concentration on one aspect or character is conditioned by our purpose, intention etc. Such partial knowledge of only one aspect or character is called naya", and a judgement based on such partial knowledge is also called naya. A naya is defined as a particular opinion or a viewpoint-.a viewpoint which does

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faina Theory of Manysidedness of Reality and Truth ( Anekantavada ) 221 not rule out other different viewpoints and is, thereby, expressive of partial truth about a real thing-as entertained by a knowing agents. A viewpoint ( naya ) can prevent itself from lapsing into dogmatic absolute assertion and becoming thereby a pseudo-viewpoint ( durnaya ), by qualifying itself with a word 'syat' ('from a particular standpoint', 'in a certain sense') expressing conditionality, thus keeping open the possibility of other different viewpoints. Thus the doctrine of naya is the doctrine of Relativity of Knowledge and of Conditioned Judgement. Our knowledge or judgement is true only in reference to the standpoint adopted and the aspect of a real thing considered. The doctrine means that Reality is conveyed to the mind differently from different viewpoints. Or, it means that mind approaches Reality differently from different viewpoints. As we look at Reality from different angles or view points, our descriptions of it differ. All these descriptions are partially true, for none of them presents the whole truth. The various non-Jaina systems of philosophy represent partial aspects of Reality and hence they are partially true. The nayas ( viewpoints ) are not subjective but objective. They have as their objects different aspects of Reality. The doctrine of naya analyses a real thing into different aspects from different standpoints. Jaina theoreticians have attempted to find out philosophical viewpoints and to classify them on different principles of classification. The next step is to effect synthesis of these different philosophical views of partial truths into the whole concrete truth. To assign them their proper place in the whole truth and synthesise them into the whole truth is the task of Anekantavada at epistemological and logical level. Anekantavada integrates nayas into a consistent and comprehensive synthesis. The Jaina Anekanta philosophy emerges as the whole synthetic concrete truth from the mutual conflicts of the abstract partial truths represented by the several philosophical schools. In this sense, Jaina Anekanta philosophy becomes Philosophy of philosophies. For presenting a synthesis of all possible philosophical views on a particular point or character (dharma ) the Jaina thinkers have devised a methodology of Saptabhangi (the seven-fold predication or seven-fold judgement). Let us take the point or character of existence. Regarding it, the following seven views are possible. They are : (0) From a certain viewpoint, x exists. (ii) From a certain viewpoint, x does not exist. (iii) From a certain viewpoint, x exists and does not exist. (iv) From a certain viewpoint, x is inexpressible ( with regard to existence-non existence characters ). (v) From a certain viewpoint, x exists and is inexpressible. (vi) From a certain viewpoint, x does not exist, and is inexpressible. (vii) From a certain viewpoint, x exists, does not exist, and is inexpressible. These are the seven avayavas ( constituent parts ) of the whole synthetic com. prehensive statement ( vakya ) on a particular point or character,

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222 Nagin ). Shah The first avayava means that x exists from the viewpoint of its own nature'. X exists as x. The second implies that x does not exist from the viewpoint of 'foreiga nature'. X does not exist as other-than x. The third predicates of x both existence and non-existence in succession. This avayava is a compound of the first and the second. It is not unitary and primary. The fourth means that both existence cannot be predicated of x simultaneously due to the limitation of language. But it does not mean that they are not present in x simultaneously. We may say that the third is a mixture or combination of the first and the second while the fourth is a concrete synthesis of the first and the second, it is sui generis (jatyantara ) and hence unitary and primary. Vidyananda ( c early 9th cent.A.D.) notes that the fourth is the joint and simultaneous affirmation and denial ( of existence in x)? The fifth is a compound one combining the first and the fourth, the sixth is a compound one combining the second and the fourth, and the seventh is a compound one combining the third and the fourth. These seven avayavas exhaust all the mathematical possibilities with regard to one character. When they are taken as seven constituent parts of a vakya ( statement or judgement), they together present an integrated and comprehensive true description of a real thing with regard to one particular point or character ( dharma ). And as there are infinite characters in a real thing, there are infinite such saptabhangi vakyas (seven-fold judgements). Evolution of Anekantavada : Doctrine of relative judgement (nayavada ) is traceable to the Agamas. In the Vyakhya-prajnapti Jina Mahavira states that jiva ( soul ) and pudgala ( matter) are both permanent and changing, permanent from the point of view of substance ( dayvatthayae ) and changing from the point of view of modes (bhavatthayae ).8 Thus, here one fundamental pair of standpoints is referred to. In the Anuyogadvarasutra we come across a passage referring to seven standpoints, namely naigama etc. Again, it states that the different parts of a physical aggregate might be characterised by anupurvi, ananupurvi and avaktavya. This can very well be regarded as a mention of three primary avayavas or bhangas of a saptabhangi vakya. Upadhye has found a reference to the three primary avayavas in tbe Vyakhya-prajnapti.' In the Avasyakaniryukti, definitions of seven viewpoints ( naigama etc. ) are given. Again, it mentions three pairs of dravyarthika-paryayarthika, vyavahara-niscaya and jnana-kriya. In the Satkhandagama we find the neat employment of the doctrine of nayas. Umasvati (c. 4th cent. A. D.) devotes two aphorisms to the doctrine of nayas.10 He speaks of the traditional seven nayas and the contemporary literature is full of references to them. He does not make any explicit mention of the seven avayavas of saptabhangt. Till the time of Umasvati, while dealing with the doctrine of nayas no explicit reference to non-Jaina schools of philosophy is made, nor can it be said that such a reference is implicitly present. The viewpoints are not studied with their supporting arguments, nor are they examined and criticised. With Umasvati ends

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Jaina Theory of Manysidedness of Reality and Truth ( Anekantavada ) 223 the age of Agamas. And with Siddhasena Divakara ( c. first half of the 5th cent. A. D. ) the age of Logic sets in. In this age we find explicit mention of non-Jaina philosophical schools, supporting arguments of their viewpoints and their criticism. Siddhasena says: 'Since a real thing has infinite characters, it is comprehended only by the omniscient. But a real thing becomes the subject-matter of a naya, when it is conceived from one particular standpoint'. 11 Interesting is his following statement : "There are as many views of the form of nayas as there are the ways of speaking, while there are as many rival (non-Jaina ) philosophical tenets as there are views of the form of nayas'.12 Again, he declares : "All the standpoints ( nayas) are right in their own respective spheres-but if they are taken to be refutations, each of the other, then they are wrong. But a man who knows the 'non-onesided' ( anekanta ) nature of reality never says that a particular view is absolutely wrong."13 He was probably the first in the Jaina tradition to synthesise the Sankhya view with the Buddhist view. Thus he observes : "The system of philosophy taught by Kapila is a representation of substance viewpoint, and that which is taught by the son of Suddhodana (the Buddha ) is an exposition of mode viewpoint."14 Regarding Vaisesika system he remarks: 'Although the philosophical system of Kanada applies both standpoints, it is also fallacious because the standpoints are employed each independently of the other.'15 The point of Siddhasena is that the Vaigesikas simply combine the two standpoints, but do not synthesise them. The Jainas, on the other band, synthesise the two and build them into a coherent whole. Siddhasena also claims that the Vaisesikas and the Buddhists are correct insofar as they point out the faults and fallacies of the Sankhya view of causation and the Sankhya philosophers are correct insofar as they criticise the Buddhists and the Vaisesikas. But when these two views of causality ( satkarya and asatkarya ) are adjusted together in compliance with the anekanta method; the result will be the True Insight ( samyag-darsana, omniscience ).16 In its unmistakably recognisable form, the doctrine of Saptabhangi first appears in Siddhasena's Sanmati. Next we may take Jinabhadra's Visesavasyaka-bhasya (C. A.D: 585). It docs not much concern itself with the views of rival systems of philosophy, though it is not wholly bereft of occasional references to some. His treatment of seven nayas, occasional application to certain specific cases and his account of dravyastika and paryayastika are interesting.17 He defines jnananaya and kriyanaya. Again he presents three versions of niscayanaya-vyavaharanaya.18 His reference to the Saptabhangi doctrine is extremely summary and fails to be informative. Kundakunda's ( c. 3rd quarter of the 8th cent. A. D./Dhaky's dating ) Samayasara certainly adds a new dimension to the discussion concerning the problem of vyavaharanaya ( the standpoint of worldly behaviour ) vs. niscayanaya (the definite or transcendental standpoint ). His recourse to it is so massive that it startles us. From the transcendental standpoint the soul is independent, self-existent and un.

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224 Nagin J. Shah contaminated by matter; while from the standpoint of the worldly behaviour it is involved in karma as well as in the birth and rebirth cycle. As to viewing the niscaya-vyavahara pair in more than one ways is possible, the procedure adopted by Kundakunda was not totally impermissible. But what was un-Jaina like was Kundakunda's declaration that the standpoint of worldly behaviour is a totally false standpoint.19 In his Pancastikaya he mentions the fullfledged seven avayavas or bhangas of Saptabharge. Samantabhadra ( C.A.D. 550-625 : Dhaky's dating ) laid a firm foundation of Anekantavada upon which Akalanka (active C. A. D. 725-780 ). Vidyananda and Yasovijaya ( 17th cent. A. D.) built a grand super-structure. Samantabhadra's Antamimamsa deserves a special mention in the history of Anekanta philosophy for more reasons than one. The framework worked out in the Apta-mimarsa for criticising onesided philosophical views proved to be a major helpful model for subsequent authors. Certainly, the task of the Jaina thinkers belonging to the later times was to command mastery over the contemporary systems of philosophy and subject them to criticism ( and computation ) mainly in terms of the model provided by the Apramimarsa. The work has a good fortune of being commented upon by Aka. lanka, Vidyananda and Yosovijaya It is meritorious inasmuch as the fundamentals of Anekantavada have found in it the clearest formulation. 'Samantabhadra had a clear consciousness of what constitutes the central contention of the doctrine of Anekaota, namely that a thing must be characterised by two mutually contradictory features at one and the same time. He also realised that the doctrine was applicable rather universally : that is to say, he felt that taking anything and any feature at random it could be shown that this thing is characterised by this feature as also by the concerned contradictory feature. .. Another aspect of Samantabhadra's performance also deserves notice. He apparently attaches utmost importance to the Saptabhangi doctrine and in fact makes it the starting point of his investigation in the Aptamimamsa)."'20 Again, what is noteworthy is his attributing the name 'naya' to each of the seven bhangas as also the denomination "syadvada' to the totality of all the seven bhangas. Haribhadra's Anekantajayapat aka (C. A. D. 770 ) is a much advanced text as compared to the Aptamimarsa; but, for the most part, it adopts the latter's model while arranging its material. It is chiefly interested in vindicating the validity of Anekantavada. As is expected, Akalanka's most crystal-like and concentrated enunciation and defence of Anekantavada occurs in his Astasati, a commentary on the Aptamima. ma. Here he elaborately deals with the most fundamental philosophical views centring around the acceptance or otherwise of two contradictory features. His discussions constitute the first most comprehensive and mature vindication of Anekantavada. This is so, because, in them he was taken into consideration the rival positions as actually maintained in the contemporary works of various non-Jaina

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Jaina Theory of Manysidedness of Reality and Truth ( Anekantavada) 225 schools, particularly the Buddhist, and also because by his time these schoolsnotably the Buddhist-had reached almost the acme of perfection. "Samantabhadra had clinched the most crucial point that the Jaina thinkers of his age had to elaborate viz. the all-out importance of Anekantavada as the central criterion for evaluating the contemporary non-Jaina philosophical systems. He has offered valuable hints as to the lines on which the systems like the Buddhist, the Sankhya and the Nyaya-Vaisesika had to be assailed. But he hardly went beyond offering mere hints. Akalanka continued what Samantabhadra begun and so he was in a position to enter into a larger number of details than was the case with the latter."(But] Akalarka's was not an all-round battle against possible rivals. The credit for waging such a battle goes to Vidyananda who had thoroughly mastered both the contemporary systems and the legacy left by Akalarika......." "His most outstanding treatment of Anekantavada is found in Astasahasti, a commentary on Astasati. For in this work he undertook a detailed examination of certain one-sided views on certain most burning philosophical questions. ... ... Vidyananda's studies in Anekantavada is the most solid contribution to the treasure-house of philosophy. Anekantavada is a much misunderstood doctrine and its defence at the hands of incompetent persons only makes matters worse. But Vidyananda's competence was of a higher order and so his elaboration of the essentials of Anekantavada deserves serious study by those who harbour genuine misgivings against this typical Jaina philosophical doctrine. "21 In Yasovijaya's works we reach the highest pinnacle of Anekantavada. He had thoroughly mastered the rich heritage. Of his writings the most important are three texts devoted to the problems of Anekantavada, namely the Nayarahasya, the Anekantavyavastha and the Nayopadesa. His Astasahasrivivarana, a commentary on Vidyananda's Astasahasri, is noteworthy. Like Vidyananda he was extremely well-versed in the contemporary systems of Indian philosophy. Besides, he was gifted with a brain whose sharpness and acuteness were unparallelled, this may be due to his mastery over the intricacies of Navya-nyaya. Let us see how he utilises his learning of Navya-nyaya in elucidating and defending the doctrine of Anekanta. "It was an old Jaina position that a thing exists from the standpoint of its own properties while it does not exist from the standpoint of the alien properties....... It constituted the heart of Anekantavada doctrine and so the generations of Jaina scholars defended it as best they could. But in Navya-nyaya circles a position similar to the present one began to be maintained. Thus they would speak of a thing's absence limited" by a property not belonging to it, e.g. a jar's absence "limited" by clothness (patatvavadhikaghatabhavah ); and it was given out that such an absence of a thing exists even at a place wbere the thing itself exists. Yosovijaya aptly pointed out that this amounted to endorsing the Jaina position that a thing as viewed from the standpoint of the alien properties does not exist (i. e. is

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226 Nagin J. Shah absent ) even at a place where it is seen to exist, it being the case that at this place it exists only as viewed from the standpoint of its own properties.... Navya-naiyayikas would argue that variegated colour is a type sui generis and not just a mechani. cal juxtaposition of the constituent colours; Yasovija ya pointed out that in a similar fashion the unity of opposites spoken of by the Jaina is a type sui generis and not just a mechanical juxtaposition of the opposites concerned. As a matter of fact, a close observer could not fail to see that there was some sort of basic similarity between the Jaina's traditional pre-occupation with the problem of 'standpoint and the Navya-naiyayika's current preoccupation with the problem of 'avacchedakata both were meant to ensure that no ambiguities remained attached to what one says ..Yasovijaya was as thorough a student of Navya-nyaya as that of the traditional Jaina positions and this one fact is sufficient to make his treatment of Ane kantavada unique performance."22 Demands of Anekantavada on its upholders Anekantavada being the synthesis of partial truths (philosophical viewopoints) into the whole concrete truth, it requires the understanding of partial truths with their logic, otherwise whose synthesis will it effect! And Anekanta becomes richer and richer as it takes into its fold more and more partial truths to make synthesis. So, it becomes imperative on the upholders of Anekantavada to study and understand as many philosophical views as are possible. Their task is stupendous but rewarding. They should not neglect any philosophical system propounded by any thinker. Their study should not be confined to Jaina works alone. The Jaina acaryas of the past realised this and hence they studied and understood all the philosophical views prevalent in their times in India. At present the philosophical works of the thinkers of the whole world are within the reach of Jaina thinkers and students; so, if they are really upholders of Anekantavada, they should study them and find out whatever truth there is in them and give them due place in the synthetic concrete whole truth which Anekantavada tries to arrive at. For this they should learn as many languages as possible. Jaina acaryas of the past are well known for their mastery over various regional languages of India; their contribution to them testifies to this fact. Jainas of the present times should continue this tradition and learn at least that language which has assumed the status of world language. Non-violence ( Ahimsa ) and Anekantavada The highest goal of all systems of Indian philosophy is liberation ( moksa). For the attainment of this goal they have prescribed their respective spiritual disciplines which do not differ much from one another. In all these spiritual disciplines the practitioner is necessarily required to cultivate five prime virtues, namely nonviolence, trutlr, non-theft, celebacy and non-possession. And among these five, non-violence is supreme and fundamental. It is so fundamental that the rest depends

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Jaina Theory of Manysidedness of Reality and Truth (Anekantavada) on it and are included in it, not only that but it provides us with the sole criterion for determining as to what is truth, etc.23 That which involves violence is not truth even though it may be factually true, and conversely that which does not involve violence is truth even though it may be factually untrue. That which hurts others is never truth. So, one should not speak what hurts others and should also respect the views of others.24 One should not be stubborn to state that what one says is the only truth. Not to hurt others in presenting one's view implies one's respect for other's view. So, one should be very cautious in one's statement of one's view. One should qualify one's statement by 'this is my faith', 'this is my view', etc. implying thereby that others may have different faith or view. By thus saying one protects the truth, while making absolute statements one harms the truth. This spirit prevails in all the ethical systems of India. It is this spirit that has given rise to the theory of Anekantavada. Anekantavada recognises non-onesidedness or manifoldness of the truth. The whole concrete truth is the synthesis of the viewpoints. Anekantavada finds some truth in each and every view. It assigns all the viewpoints their proper place to form the whole truth. It accepts all the views in its fold and effects such a synthesis of them all as would result in the whole concrete truth sui generis. It is not merely juxtaposition or mixture of the opposite views. It rejects no view. "Non-violence abstention from killing or taking the life of others, was the dominent trend in the whole sramana movement in India, particularly in Buddhism. and Jainism. I think the Jainas carried the principle of non-violence to the intellectual level, and thus propounded their anekanta doctrine. Thus the hallmark of the anekanta doctrine was tolerance. The principle embodied in the respect for the life of others was transformed by the Jaina philosophers at the intellectual level to respect for the views of others. This is, I think, a unique attempt to harmonize the persistent discord in the field of philosophy." 227 "this doctrine of Anekantavada helps us in cultivating the attitude of toleration towards the views of our adversaries. It does not stop there but takes us a step forward by making us investigate as to how and why they hold a different. view and how the seeming contradictories can be reconciled to evolve harmony; It is thus an attempt towards syncretism."

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228 1. dravyaparyAyAtmA arthaH / akalaGka 2. utpAdavyayadhIvyayuktaM sat / 3. ayamarthaH - na dravyarUpaM na paryAyarUpaM nobhayarUpaM vastu, yena tattatpakSabhAvI doSa: syAt, kintu sthityu - tpAdavyayAtmakaM zabalaM jAtyantarameva vastu / pramANamImAMsA, saM0 paNDita sukhalAlajI, siMghI jaina granthamAlA, pu0 29 Nagin J. Shah Foot-Notes 4. ekadezaviziSTo'rtho nayasya viSayo mataH / nyAyAvatAra, 29 5. anirAkRta pratipakSo vastvaMzagrAhI jJAturabhiprAyo nayaH / prameyakamalamArtaNDa, pR0 676 6. ekatra jIvAdI vastuniekaikasattvAdi dharmaviSayapraznavazAt avirodhena pratyakSAdibAdhAparihAreNa pRthagabhUtayoH samuditayoH ca vidhiniSedhayoH paryAlocanayA kRtvA syAcchabdalAJchito vakSyamANaH saptabhi: prakAraiH vacanavinyAsaH saptabhaGgIti gIyate / syAdvAdamaJjarI, pR0 142-143 7. aSTasAhasrI, pR0 125 8. bhagavatI sUtra, 9. 2. 293 thereof 9. His "Introduction" to Pravacanasara, Bombay, 1955, p. 83. 10 tattvArtha0 I. 34-35. 11. nyAyAvatAra, 29 Recently, however, the Nyayavat ara has been ascribed to the later Siddhasena who was better known as Siddharsi and who flourished in late 9th and earl 10th cent. A. D. This is the recent view of both Pt. Malvaniya and M. A Dhakhy - Editors. 12. sanmatitakaM 3. 49. 13. Ibid., I. 28. 14. Ibid., III. 48. 15. Ibid, III. 49. 16. B. K. Matilal, The Central Philosophy of Jainism, Ahmedabad 1961, p. 33. 17. Visesavasyaka bhasya Verses 2180-2274 and verses 414-426 thereof 18. Ibid. 3586-3591. 19. vavahAro'bhUdatyo bhUdattho desido suddhaNao / samayasAra, 13. 20. K. K. Dixit, Jaina Ontology, L.D. Series. No...., Ahmedabad, 1971, pp. 135-136. 21. Ibid., pp. 148-152. 22. Ibid., pp. 162-163.

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Jaina Theory of Manysidedness of Reality and Truth (Anekantavada) 229 23. satrAhiMsA sarvathA sarvadA sarvabhUtAnAm anabhidrohaH, uttare ca yamaniyamAH tanmUlA: tasiddhiparatayA tatpratipAdanAya pratipAdyante, tadavadAtarUpakaraNAya eva upAdIyante / vyAsabhASya 2.30, ahiMsAyA avirodhenaiva satyAdayo yamaniyamA anuSTheyA iti / yogavArtika 2.30 yathA nAgapade'nyAni padAni padagAminAm / sarvANyevApi dhIyante padajAtAni kauJjare / / evaM sarvamAhiMsAyAM dharmArthamapi dhIyante / -"mokSadharmaparva" / 24. eSA ( vAg ) sarvabhUtopakArArthaM pravRttA, na bhUtopadhAnAya; yadi caivam api abhidhIyamAnA bhUtopaghAta parA eva syAt, na satyaM bhavet, pApameva bhavet; tena puNyAbhAsena puNyapratirUpakeNa kaSTatamaM prApnuyAt / vyAsabhASya, 2.30. 25. saddhA, ce pi, bhAradvAja, purisassa hoti; 'evaM me saddhA' ti vadaM saccam anurakkhati, na tveva nAva eka sena niThaM gacchati-'idam evaM saccaM, modham aJa' ti / "caMkitta", majjhimanikAya 26. B. K. Matilal, The Central Philosophy, p. 61. 27. H. Kapadia, Introduction to Haribhadra's Anekantajayapataka (G.0. S.), Baroda, 1940, p. cxiv.

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DHARMAKIRTI'S ATTITUDE TOWARD OMNISCIENCE Roger Jackson In his autobiography, The Ochre Robe, Swami Agehananda Bharati describes an encounter with a college student on a bus in south India. The student tells Bharati : 'I wish I knew the Brahman like you or Swami Vivekananda or other sages, for then I would not have to study so hard for my exams ! It did not take me long to get at the root of this baffling reasoning. Here was a young victim of an age-old fallacy, for there is a term in the scriptures which literally means 'omniscient', sarvajna, and it is averred that a person who has intuited the absolute becomes a sarvajna, literally one who knows everything. But the trouble is that 'sarvajna' is a purely technical term used in Vedantic literature, and is synonymous wilh 'brahmajna', a "knower of Brahman', which again means one who has realized his oneness with the Absolute......1 Bharati's interpretation of omniscience may not meet with the approval of all Vedantins, but there is no doubt whatever that in Jainism and in fully-developed Theravada and Mahayana Buddhism, the being who has attained all there is to be attained-be he a tithankara or a tathagata-is held to be omniscient in the sense that he knows all there is to know of conventional and ultimate truth, of past, present and future, of the minds of other beings-in short, omniscient in precisely the sense ridiculed by Bharati when he goes on to ask his earnest interlocutor, "Do you then believe...that Ramakrishna Paramahamsa knew mathematics, atomic physics, English literature, and all that ?"2 The student answers this rhetorical question in the affirmative, and one assumes that a doctrinaire Jaina or Buddhist would, too. While the majority of Jainas and Buddhists would affirm that the perfected beings in their respective traditions are omniscient in the most universal sense, there is room in both traditions for divergent interpretations. Prof. Ram Jee Singh points out that in the course of the development of Jaina thought, there are "the two important senses, namely, omniscience as knowledge of essentials and omniscience as universal knowledge, which ultimately survive and represent as two opposed views on the subject.""3 Present-day advocates of omniscience in the limited sense of knowledge of essentials seek "to establish the theory of omniscience on a scientific and logical basis which would be acceptable to the modern mind."4 Singh admits that "After going through the arguments presented by both of the opposing

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Dharmakirtis's Attitude Toward Omniscience parties, it is very difficult for a philosopher to take any side," yet take a side Singh. does' when he declares that The earlier theory...has got very scanty textual support," " and that the theory of omniscience as universal knowledge encompassing all substances with all their modes "is in keeping with the realistic tone and temper of the Jaina metaphysics. To the Jainas, there is no ambiguity in knowledge when. it comprehends the entire modes of all the entities, because the universe is an integrated system whose relations are equally real and objective.""" 231 While omniscience is an attribute of tirthankaras even in the earliest of Jaina texts-only the definition of the attribute has been debated-such is not case. with Buddhism, in whose earliest texts-presumably the Pali nikayas-the Buddha is nowhere described as omniscient. That this is so has been convincingly demonstrated by a number of recent scholars of the Pali canon, most notably K. N. Jayatilleke. In his Early Buddhist Theory of Knowledge, Jayatille ke makes a number of important points in this regard (1) In lists of the Buddha's epithets found in Pali literature, he is considered neither omniscient (sabannu) nor all-seeing (sabba-dassavi) "until the very latest stratum in the Pali Canon and that is even after most of the books of the Abhidhamma had been completed"; (2) There are a number of places in the nikayas where the Buddha ridicules ascription of omniscience either to a divine being, like Brahma, who is said not to know some things that the Buddha. knows, or to a human teachers, who "is criticized on the grounds that his lack of omniscience would be evident from his actions. For instance he an enters empty house and receives no alms, a dog bites him, he meets a fierce elephant, horse or buil, has to ask for the names of people, of villages or hamlets or to find his way"; (3) The Buddha specifically disclaims continuous simultaneous knowledge of all events of all times wh en, at M.I. 482, he says that "those who say that the recluse Gotama. is omniscient and all-seeing and professes to have infinite knowledge and insight. which is constantly and at all times present to him, when he walks or stands, sleeps or keeps awake-are not reporting him properly and misrepresent him. (as claiming) what is false and untrue"; (4) What the Buddha does claim. M. I. 482 and elsewhere in the nikayas, is the threefold knowledge (evijja), which consists of unlimited retrocognition of his own rebirths, unlimited clairvoyance of the ways in which other beings die and take rebirth, and knowledge of the destruction of the "inflowing impulses" (asavas),1 The threefold knowledge represents the essential contents of the Buddha's enlightenment experience, and is therefore the epistemological basis of all his doctrines, from the four noble truths on. In this sense, it is similar in structure, if not incontent, to the "omniscience as knowledge of essentials" found in Jainism and the Vedantin sarvajna of Brahman upheld by Bharati. That the Buddha did not describe his knowledge as omniscience even of a limited sort is most probably due to the connotations the term had for him-at his time it must have referred chiefly to the

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Roger Jackson type of universal omniscience he eschewed for both himself and others, whether because he found it impossible of attainment, empirically unverifiable or irrelevant to the spiritual path he propounded. The Buddha's own caution notwithstanding, not many centuries after his parinirvana the majority of his followers had come to regard him as omniscient in the broadest possible sense, and to this day the majority of orthodox Buddhists, both Theravadin and Mahayanist, believe the Buddha to possess (or to have possessed) universal omniscience. At the same time, just as in Jainism more than one possible definition of omniscience came to be offered, so too in Buddhism have there been alternative definitions. The Abhisamaya!amkara of Maitreya, for example, which spawned a huge commentarial tradition in later Indian Mahayana and among the Tibetans,14 has as three of its eight principal subjects the three kinds of omniscience (tisrah sarvajnatah). These are: (1) omniscience regarding all aspects of existence (sarvakarajnata), which is defined as "The ultimate knowledge (of the Buddha), the direct cognition, in one single moment, of all the aspects of existence, empirical and absolute"15, (2) omniscience regarding the path (margajnata), which is defined as "The intuition of the Mahayanist Saint, dominated by analytic wisdom, directly cognizing the essential nature, the non-substantiality, of the 3 different Paths to Salvation"16; and (3) omniscience regarding all empirical objects (sarvajnata), which is defined as "The knowledge of the Saint which corresponds to the Hinayanistic spiritual family and consists, in its predominant part, of the direct cognition of all the separate elements of existence as being devoid of a relation to an individual Ego or soul."17 Within the context of the dbhisamayalamkara's exposition of the path to enlightenment, the two latter types of omniscience clearly are intended as preparatory to sarvakarajnata, yet, if defined somewhat less rigorously than by later commentators, they may be seen to represent other, "limited" interpretations of omniscience that may have been current in the Buddhist world. Indeed, as Charlene McDermott notes, there is, in fact, a school of Buddhist epistemology (post-dating Maitreya) that "distinguishes (and concentrates upon) sarvajnata, or omniscience vis a' vis the direct intuition of the truths necessary for salvation, from sarva-sarvajnata(sarvakarajnata), or omniscience without restriction.18 The school she has in mind is that of Dharmak Irti. II. Dharmakirti's Attitude Toward Omniscience : Tibetan siddhanta writers classify DharmakIrti as a Yogacarin Following Reasoning. As a Yogacarin, he is a Mahayanist, and as a Mahayanist, he might be assumed to subscribe the then prevailing Mahayana interpretation of omniscience as sarvakarajnata. Yet, despite the fact that rGyaltshab glosses the subject-matter of the pramanasiddhi chapter of the Pramanavarttika as "an explanation of liberation and omniscience and the path leading to them,"19 it is by no means clear from

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Dharmakirti's Attitude Toward Omniscience Dharmakirti's own words that he believed in any kind of omniscience, let alone sarvakarajnata. The crucial passage, covering verses 31-35 of the pramanasiddhi chapter of the Pramanavarttika (Shastri's edition), may be translated as follows: 233 Some (Mimamsakas) say: "An authoritative being is one who cognizes hidden objects. Because there is no (means of) accomplishing (or proving, the state of such a being), no one (can) make the effort (to accomplish that state). Dharmakirti replies): We who are apprehensive about being misled through taking as a teacher an ignoramus seek someone who is knowledgeable, so that we may make the effort to understand (what he teaches). Therefore, we should. investigate his gnosis (to determine that) it is practicable, his knowledge of the number of insects (in the world) is of no use to us. We assert that authoritative being is one who knows what is to be attained and what avoided, together with the methods (of so attaining and avoiding)-not someone who knows everything. Whether or not (a teacher) sees great distances, he should see the principles (that meet) the desires (of beings) if someone who sees great distances is an authoritative being, come, let us rely on vultures! Singh classifies Dharmakirti's view-as expressed in these verses as a definition of omniscience as knowledge of practical utility (margajnata)." That practical utility is involved is clear, what is not so certain is (a) whether Dharmaktrti is, in fact, offering a definition of omiscience in those terms or (b) if he is, how that omniscience might best be classified. (A) We must remember that the chapter from which. we have drawn our passage is concerned primarily with establishing the meaning of pramana, and most particularly with proving that the Buddha is pramana-both in the sense that all Buddha-cognitions are authoritative or valid and in the sense that for unenlightened sentient beings he is the "means" to be relied upon until they themselves have "become authoritative" (pramanabhuta ). Dharmakirti defines the "one who knows what is to be attained. and what avoided, together with the methods (of so attaining and avoiding )" (heyopadeyatattvasya sabhyupayasya vedakah) as a pramana, o an omniscient being. Omniscience may or may not, in fact, be a quality of the Buddha, but it clearly is irrelevant to his establishment as an authoritative being. (B) If, for the sake of argument, we grant with Singh that Dharmakirti perhaps is implicitly offering a more limited definition of omniscience, it is likely that the type he is defining is not margajnata-which, whatever Singh means by it, connotes in the Abhisamayalamkara tradition a Mahayana arya's cognition of the emptiness of the three possible Buddhist spiritual paths22-but sarvajnata, the Hinayana arya's cognition of the selflessness of all persons, which implies a direct understanding of what is to be avoided (self-grasping, atmagraha) and what attained (the wisdom cognizing selflessness), which is in turn equivalent to an understanding of the four noble truths.23

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234 Roger Jackson The above speculations notwithstanding, Dharmakirti nowhere explicitly attributes omniscience to the Buddha 24a The verses we have cited ridicule as spiri. tually useless--if not impossible -omniscience in the sense of sarvakaraji:ata, and does not indicate that the Buddha's knowledge is, e.g. sarvajnata-it is described only as pramana. Dharmakirti's definition of yogic perception (yogi pratyaksa ) is consonant with his definition of pramana; unlike the definitions found in many Mahayana traditions, it is relatively "modest"--at least to the degree that it does not entail omniscience. What it does entail is a direct, unmistaken cognition of things as they are (bhutartha ).246 This is glossed by Dharmottara as the cognition of the four noble truths attained by a practitioner when he reaches the path of seeing, 25 and is said by Vinitadeva also to include knowledge of past and future objects36 - the former would seem more in tune with the tenor of Dharma. kirti's writings. Further evidence of DharmakIrti's view of omniscience is furnished by the fact that as McDermott notes "the term 'omniscient being often figures in Dharmakirti's logical writings as a mere substitution instance in certain specimens of modes of valid reasoning.....because 'omniscient being' is representative of a class of terms which refer to concepts of entities whose existence is problematic, in the sense that existence admits of neither confirmation nor disconfirmation via ordinary experience. Hence no apodictic conclusions can be drawn concerning such entities.2. For example, at Nyayabindu III. 96., the use of "omniscient being" in a syllogism is said to lead to the fallacy of an uncertain reason.28 Although DharmakIrti (a) ridicules the spiritual value of omniscience at Pramanavarttika I.33-55, (b) gives no indication that yogic perception in any way entails omniscience and (c) cites an omniscient being as the type of problematic entity whose inclusion in a syllogism invalidates the inference, McDermott is right when she insists that Dharmakirti provides not a refutation of omniscience, but a nihil obstat; "Logic leaves open the possibility that an ompiscient being can exist in reality.29 This nihil obstat gave Dharmakirti's commentators a certain latitude, and the commentarial tradition gradually evolved to the point where, for example, the "pramanasiddhi" chapter of the Pramanavarttika was interpreted as actually containing proofs of omniscience in the broadest sense, as sarvakarajnata. We will briefly-and by no means exhaustively-trace this evolution, from DharmakIrti's direct disciple Devendrabuddhi, down through Prajnakaragupta and rGyal tshab, to some contemporary Tibetans, and we will see in the process how, the further removed commentators were from the time of Dharmakirti, the more likely they were to maintain that he didn't really mean what he said. III. Devendrabuddhi and Prajnakaragupta The only chapter of his Pramanavurttika on which Dharmak Irti composed an auto-commentary was that op svarthanumana." His direct disciple, Devendra

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Dharmakirti's Attitude Toward Omniscience 235 buddhi, wrote a commentary on the remainder of the work, including the "pramanasiddhi" chapter. After destroying the first two drafts, Dharmakirti finally accepted the third as adequate, 30 so we may assume that Devendrabuddhi's glosses probably are true to his master's intention. In commenting on the Pramanavarttika I. 31-35, Devendrabuddhi remarks: "A cognition that has as its object all hidden objects is not asserted as an authority (pramana ). The gnosis ( of a wise man ), which has as its object the goals to be striven for, by beings, is an authority when, knowing that object that is to be striven for the wise man teaches it and makes (others ) relate to it."31 Knowledge of the goals to be striven for involves knowledge of what is to be attained and what is to be avoided, and "The so-called knowledge of the true nature of what is to be avoided, together with the methods (for so avoiding ), is the cognition of suffering and its origination; the so-called knowledge of the true nature of what is to be attained, together with the means (of so attaining ), is the cognition of cessation and path. Therefore, knowledge that perfectly accomplishes the goals of beings, like ( knowledge of) the four noble truths, is asserted to be authoritative; knowledge of all things is of no use to us, and it is not asserted as authoritative,"32. Devendrabuddhi further adds that any attempt to prove that there exists a cognition of hidden objects is subject to doubt, 33 but that even if there is no one who sees objects beyond the senses, this will not undermine Buddha's authoritativeness, because authoritativeness has been defined in terms of knowledge of the goals of beings.34 Devendrabuddhi, then, interprets Dharmakirti just as Dharmakirti's verses would lead us to expect him to be interpreted : as ridiculing the spiritual relevance of omniscience, and asserting as authoritative religious knowledge cognition of the four noble truths--for it is the four noble truths that provide the key to beings' liberation, and one of the keys to the authoritativeness of knowledge is that it leads to the attainment of some goal or desired object. Prajnakaragupta, who lived at least two centuries after Dharmakirti and Devendrabuddhi, is perhaps the greatest of Dharmakirti's Indian commentators; he and Devendrabuddhi are the two most respected by Tibetan tradition, for which the Pramanavarttika is a seminal text. In his Pramanavarttikalarkara, Prajnakaragupta notes that the sort of knowledge of which Dharmakirti is speaking is knowledge of the aims of beings and not knowledge of absolutely everything thams cad thams cad rig pa=sarvasarvaveda).35 He goes on to assert that just "seeing great distances" is not a sufficient criterion of omniscience.36 This remark is interesting, because in DharmakIrti and Devendrabuddhi, it is authoritativeness, not omniscience, for which seeing distances is not a sufficient criterion. Prajnakaragupta, it appears from this and other evidence in the Alamkara, is conflating omniscience and authoritativenessat least where a being who is said to know the true nature of existents is concerned. If pramana is unmistaken (avisarivadaka) knowledge with regard to objects, and one

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236 Roger Jackson assumes that the Buddha has knoweldge in the highest degree, it follows that the Buddha should be unmistaken with regard to the ultimate and conventional patures of all existents; because he is authoritative, therefore, the Buddha must be omniscient.37 This sort of interpretation obviously rests not on what DharmakIrti has written but on what he might have said had he reflected on the implications of his definition of pramana for a full Mahayana conception of the Buddha-Prajnakaragupta, it seems, had so reflected. As a result, Dharmak Irti is seen implicitly to prove the Buddha's omniscience simply by proving his authoritativeness--this despite the ridicule Dharmakirti seems to heap on the idea of omniscience at I. 31-35. Prajnakaragupta states quite plainly that these verses do "not refute the omniscience that is knowledge of all things, 39 and the ability to see great distances is derided as insufficient for comprising omniscience--it must be accompanied by knowledge of what is to be attained and what avoided. The substitution of "authority" by "omniscience" considerably changes the tone of Dharmakfrti's argument, making it sound as if he accepts omniscience and is chiefly concerned to refute the mistaken notion that knowledge of hidden objects is both a necessary and sufficient condition for omniscience; in fact, it is necessary (for omniscience in the sense of sarvakarajnata), but not sufficient. Knowledge of what is to be attained and what avoided is both necessary and sufficient for omniscience in a limited sense, e. g., sarvajnata; it is necessary, but not sufficient, for sarvakarajnata. Prajnakaragupta, then, while recognizing that Dharmakirti does not teach universal omniscience at Pramanavarttika I. 31-35, clearly believes in it himself, and begins to find it in Dharmakirti: not only does he carefully note DharmakIrti' nihil obstat regarding the possibility of omniscience, but appears to believe that DharmakIrti, as he does, holds that omniscience is a logical corollary of the Buddha's authoritativeness. IV. The Tibetan Commentarial Tradition : The fruition of the interpretive seeds sown by Prajnakaragupta is found in the Tibetan tradition of the Pramanavarttika commentary. It is axiomatic for this tradition that omniscience-like liberation, the selflessness of the person, the subtle impermanence of sound, etc. -is a slightly hidden phenomenon (kiincid paroksa) which is logically demonstrable through proper inference.39 The tradition further assumes that the locus classicus for proofs of omniscience is the "pramanasiddhi" chapter of the pramanavarttika. As we have noted above, rGyal tshab, the 15th century dGe lugs pa scholar who wrote the first great Tibetan commentary on the Pramanavarttika, entitles his commentary on the "pramanasiddhi" chapter "An Explanation of Liberation and Omniscience and the Path that Leads to them." At the very outset of

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Dharmakirtis's Attitude Toward Omniscience 237 chapter two of his rNam, grel thar lam gsal byed, he says that DharmakTrti's chapter is divided into a "forward system" that explains the causal process through which the Buddha became authoritative and a "reverse system" that explains the reason why he is authoritative. The forward system is promulgated in order to refute opponents who, arguing that "there is no proof that there is an authority that knows hidden objects,' say there is no cause generating the omniscience that comes into existence through development of a method for obtaining the omniscience of one who has become an authority."40 The reverse system is promulgated in order to refute opponents who say that "there is no cause demonstrating omniscience in such statements as "there is such omniscience because we see its results or (we see something of) similar nature."'41 In other words, according to rGyal tshab, all of Dharmaksrti's efforts in the "Pramanasiddhi" chapter are directed toward answering those who claim that omniscience is impossible : It is clear that in Gyal tshab the identification of Buddha-authority with omniscience-pointed to by Prajnakaragupta-is complete. Indeed, in commenting on I. 9, where Dharmakirti--after defining pramana-says simply that "The Blessed One is such an authority,"42 rGyal tshab says, "The Muni, the Blessed One, is an authority with regard to all conventional and ultimate objects, because he possesses a fresh, unmistaken cognition of all those (objects)."43 He follows this comment with a lengthy demonstration that even the second moment of a Buddha's omniscience fulfils the definition of pramana as a new, or fresh, cognition-largely because, although each omniscience moment embraces all past, present and future objects, their status as past, present or future changes from moment to moment, so in each moment they are cognized in a different temporal aspect, and are therefore cognized freshly.14 For Dharmakirti, whose definition of the Buddha seems to have been more modest than rGyal tshab's (or Prajnakaragupta's), the Buddha's authoritaliveness was sufficiently established by his direct cognition of spiritually efficacious truths. The fact that they were truths assured that they fulflled the criterion of unmistakeness ; the fact that they effected one's own and others' spiritual goals assured that they fulfilled the criterion of efficaciousness; and the fact that they were directly cognized assured that they fulfilled the criterion of freshness. For rGyal tshab, however, the Buddha is presumed omniscient, so he must show how this purported omniscience is in line with the definition of pramana given by Dharmakirti. Dharmakirti felt no such need, and Gyal tshab's demonstration is totally incidental to the root text of the Pramanavarttika. Be that as it may, the entire section that in Dharmakirti's verses is devoted to proving that a permanent God cannot be an authority while the Buddha can is said by rGyal tshab to "refute the existence of an omniscient being who knows how to create all knowable objects, "'45 and "to prove as omniscient the one who knows by perception how all (knowables) really exist.":46 Verses 1.31-35, which are included at the end of this section, are said to be concerned with refuting objections to

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238 Roger Jackson omniscience by showing "The reason for seeking an omniscient one, the way of seeking him, and the identification of the omniscient one."47 Still, in actually commenting on Dharmakirti's verses. rGyal tshab could as well be talking about an authority as about an omniscient one, because his interpretation is quite in line with the apparent intention of Dharmakirti : to ridicule the spiritual relevance of such cognitions as that which knows the number of insects in the world or that which sees great distances; and to affirm the spiritual relevance of a knowledge of what is to be attained and what avoided. However, rGyal tshab believes that verses 1.31-35 are a general demonstration of the Buddha's universal omniscience, for (a) they demonstrate that the Buddha is authoritative about what is to be attained and what avoided by those who strive for freedom; (b) what is to be attained and what avoided by these who strive for freedom is nirvana and samsara, (c) everything in the universe can be subsumed under nisvana and samsara, so (d) one who is authoritative regarding what is to be attained and avoided by those who strive for freedom is authoritative regarding everything in the universe. There is, of course, no indication either in Dharmakirti's root verses or Devendrabuddhi's commentary that the heyopadeya on which the Buddha is authoritative covers everything in the universe, but, as Prajnakaragupta has pointed at, neither is it ruled out, either There is another verse in the Pramanavarttika that Gyal tshab takes as a basis for proving omniscience : that which introduces the proof of the truth of cessation (nirodhusatya), and which states simply : "(Suffering) is not eternal, because it is possible to stop its cause. "48 rGyal tshab glosses this as follows: "The aggregates of an ordinary being are not an eternal continuum unsuitable for cessation, because (the aggregates') own cause can cease through the stopping power of its contrary condition and through the incompletion of the conditions appropriate (for the aggregates' arising)."49rGyal tshab then devotes four pages to showing that implicit in this verse are proofs of both liberation and omniscience. The proof of liberation basically involves showing that the wisdom that cognizes selfless is the antidote and contrary condition to samsaric suffering, because it opposes the demonstrated cause of that suffering : craving for the self and what pertains to the self, based on the wrong view that there exists a permanent indepen. dent self of persons.50 "Omniscience" is proved as follows: (The reason, that which is a powerful destroyer, pervades ( the predicate, ) the type (of entity that exists ) in simultaneous combination with the (gradual) eradication of all destructibles of (the appropriate ) type, just as we see that a powerful fire exists in simultaneous combination with the gradual ) eradication of all kinds of destructible cold to which it is proximate the mind that realizes the reality of the four truths, ( in such as selflessness, etc.. is powerfully damaging. It is proven by reason of this statement that the mind that understands the reality of the four truths exists in simultaneous combination with the destruction of infinite damageable (mental) stains

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Dharmakirti's Attitude Toward Omniscience 239 that stray from the reality of the four truths. That mind that understands the reality of the four truths in combination with a separation from infinite stains is known as omniscient. Also...there is a mind that understands the selflessness of dharmaz in combination with the destruction of infinite (instances of grasping at a self of dharmas. That mind is omniscient.61 rGyal tshab admits that this argument is incidental" to DharmakIrti's discussion, although he obviously believes that it is implicit in it. Thus, just as authoritativeness regarding what is to be attained and avoided by those who strive for freedom was taken to mean authoritativeness regarding everything in the universe, so too the understanding of selflesness is assumed necessarily to be gained in relation to every single dharma there is and one who has a "complete" understanding of selflessness to be omniscient in the most universal sense. 52 Curiously, neither rGyal tshab (nor Prajnakaragupta before him) sees as a proof of universal omniscience that section in the "pramanasiddhi" chapter that is most conducive to it, the elaborate proof of the existence of past and future lives, followed by a demonstration of the possibility of the infinite development of assorted mental qualities.53 The importance of this passage has not been lost on later dGe lugs pa and other Tibetan teachers, who cite it frequently as the proof of the possibility of omniscience.54 Dharmaksrti asserts that the proof of the Buddha's authoritativeness is his unlimited compassion, 55 but unlimited compassion only can be proved if there are many rebirths through which one can develop it. This necessitates a demonstration of the possibility of past and future lives, which hinges, in turn, on demonstrating that the mind does not have the body as its cause, but, ratber, arises as part of a homogeneous causal series. Even the proof that mind and body are substantially different is insufficient to demonstrate the possibility of infinite mental development, because even though there be past and future lives, it is entirely possible that mental qualities only can be increased to a certain point because, like jumping ability, they require repeated effort and have an unstable, physical basis. Dharmakirti argues that jumping ability is an inappropriate example for comparison, precisely because jumping ability has an unstable physical basis, the body, and does require repeated exertion. Mental qualities, on the other hand, exist in a continuum of a different sort. They arise within the context of a meditatively-induced mental stability, and therefore have a cumulative effect. Further, when developed to a certain point, they become natural, and therefore require minimalif any-exertion on the part of the meditator. Given countless lives and the increasing effortlessness that goes with an increasingly stable mental basis, there is no reason why mental qualities cannot be developed to the highest possible degree. Dharmakirti, of course, is arguing specifically for the possibility of infinitely developing compassion, but there is no reason why the argument cannot be applied to other

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240 Roger Jackson mental qualities, including knowledge itself--and this is precisely what contemporary Tibetan scholars do. A final argument which, although neither original por unique to DharmakIrti, can be extracted from Pramanavarttika, is that omniscience is possible simply because of the nature of the mind. It is said to be defined by clarity and the apprehension of objects.86 Its clarity means that it is intrinsically free from the defilements that obstruct it. If its nature also is the apprehension of objects, it is not difficult to see how one could conclude-as do most Mahayanists-that when all possible defilements and obstacles are removed, the mind's natural clarity shines forthfully : it is omniscient. DharmakIrti, of course, explicitly declares the mind's natural freedom only from those impurities that are known as klesavarana. If there do exist subtle obstacles to full knowledge, too, Ineyavarana, then they too are adventitious, and with their removal the mind will be omniscient. In short, then, it is the common assumption of the Tibetan tradition of the Pramanavarttika interpretation that Dharmakirti. whatever he may have said of the uselessness of knowing the number of insects in the world or seeing great distances. was in fact a believer in omniscience, and in his "pramanasiddhi" chapter set out to prove omniscience, both of a limited and universal type. V. Concluding Remarks: Whatever subsequent commentators may have extracted from his writings in the way of proofs omniscience, it still remains the case that neither Dharmakirti nor his "approved" commentator, Devendrabuddhi, give any indication that the Pramanavarttika and Dharmakirti's other logical works take a stand on the possibility of omniscience any stronger than agnosticism. Indeed, DharmakIrti's dismissal of the religious value of extrasensory perception and insistence that the criterion of the Buddha's authoritativeness is his knowledge-in effect--of the four noble truths see most reasonably explicable as a conscious attempt to rest content with religious assertions that are both pragmatic and prudent. Following in the empirical, anti-speculative spirit of the Buddha of the nikayas, DharmakIrti insists that the most important quality of any teacher is his knowledge of and ability to communicate practical spiritual truths; the Buddha, because of his understanding and espousal of the four noble truths, is the greatest possible such teacher, for only he has truly understood the key to samsara and nirvana : satkayadrsti, the view that there is a self in perishable composites; and its antidote, prajna, the wisdom that realizes that there is no such self. DharmakIrti's prudence seems reasonable in the face of arguments against omniscience-adduced by the likes of Kumarila, rGyal tshab summarizes these arguments as follows:

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Dharmakirti's Attitude Towards Omniscience 241 You have refuted the existence of God, but there is equal fault in your omniscient one, because if he is an authoritative person he must cognize every hidden object, and there is not any way of proving that one can become omniscient by some sort of mental development. There is no one who exerts himself in that method, because there is not the least bit of proof demonstrating that there is a cause generating (omniscience), nor does there exist anyone who strives for the sake of cognizing that. Thus, it follows that one cannot accomplish omniscience by unimaginable mantras or medicines, because it would follow that one would be (an authority) regarding all external and internal objects, and so would be omniscient regarding all knowables. It follows that sense-cognition cannot cognize all hidden phenomena, because it is powerless to penetrate solid objects. It follows that mental cognition cannot be (omniscient ), because it follows on sense-cognition. It follows that even if the mind relies on scripture, it cannot cognize all hidden phenomena, because ( scripture ) is irrelevant to the categories (of reality), and even if it is (relevant) one will not cognize (those categories) perceptually. Moreover, it follows that it is unacceptable that one cognize all (knowables) successively, because if that is the case, you must accept that there is an exhaustive limit (to phenomena ). If (all knowables are said to be) cognized simultaneously, it follows that there is a beginning to samsara, because such a cognition is completely limiting. One cannot cognize the existence of such an omniscient one through reasoning, because there are no reasons apart from words; if all persons are unmistaken regarding one word, or if a person is unmistaken regarding all (words), then it follows that those are omniscient. If it is proven by perception, then the one (so proving) must also be omniscient, for without oneslf cognizing all knowables, one cannot ascertain: "This being cognizes all knowables" (In short) there is neither a cause generating omniscience nor a reason demonstrating (its existence).7 Dharmakirti's commentarial successors, of course, believe that omniscience can be known inferentially, but DharmakIrti himself, when faced with criticisms of omniscience does not defend it, rather, he sidesteps the criticism and says that he is concerned with criteria of authoritativeness, for which what is needed is not extrasensory perception, but efficacious religious knowledge. Still, as "modest" as is Dharmakirti's criterion of religious authoritativeness, he himself is quite aware of the difficulties involved in trying to demonstrate that a particular being, the Buddha, in fact satisfactorily meets this criterion. As Mi pham, a 19th-century Tibetan rNying ma pa commentator on the Pramanavarttika, succin

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242 Roger Jackson ctly notes, Dharmakirti must demonstrate (A) that there is a cause for the Buddha's authoritativeness and (B) that there is a reason for asserting him to be authoritative. 68 (A) requires a demonstration that it is theoretically possible for someone to attain the unlimited development of mental qualities said to have been attained by the Buddha. (B) requires that the truths asserted by the Buddha be, in fact, true, i. e., uncontradicted by either perception or inference. Each of these, in turn, raises for Dharmakirti problems at least as intractable as those posed by omniscience, but he tackles them nonetheless, believing that both the Buddha's attainment and his assertions be rationally defensible. (A) Dharmakirti quite correctly recognizes that in order to prove that there can exist a cause for attainments such as that claimed by the Buddha, he must demonstrate the existence of past and future lives, which, in turn, hinge on the establishment of a substantial dualism of mind and body. Dharmaksrti's, arguments which we do not have the space to review here, are ingenious, and deserve further consideration than philosophers heretofore have given them, but it is not entirely evident that Dharmak Irti does not beg the question, by assurning a definition of mind (i. e.. as clear and object-apprehending) that logically precludes its origination from matter. Furthermore, even if his arguments for past and future lives be accepted, Dharmakirti still is forced in places to adduce as arguments specifically Buddhist ideas, e. g., that there exists a certain type of mental stability that is the condition for effortless, unlimited development of mental qualities; or that at death the thought of an ordinary, attached being will connect with a subsequent attached thought, while the thought of an arhat, who is detached, will have no result, and he will not take rebirth. The mind-body problem is not much closer to solution nowadays than it was in Dharmakirti's time (whatever the protestations from one camp or another that it has been either resolved or made to disappear by the expedient of declaring it meaningless); the assertion of one's own doctrines as part of a proof one's doctrines is-if not always circular-seldom very satisfactory. (B) Dharmakirti further recognizes that if the Buddha is, in fact, authoritative, then what he says about what is to be attained and what avoided --the criterion of authoritativeness-must be true. In short, the four noble truths must be true. A proof of the reality of the four noble truths-on which DharmakIrti spends most of the second half of the "pramanasiddhi" chapter-raises further interesting problems. The most pivotal, perhaps, is the complex assertion that samsaric suffering has a specific identifiable cause, i. e., self-grasping; that there is a specific antidote to the cause, i. e., the wisdom that cognizes selflessness; and that the application of the antidote will remove the cause and the suffering that results from it. Though Dharmaksrti accepts the existence of yogic perception, and believes that it is, in fact, through yogic perception that one directly verifies the four noble truths, he does not make the mistake of appealing to yogic perception (i. e.. mystical experience) as a justification of the truth of the four noble truths.59 Rather, he seeks to show

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Dharmakirti's Attitude towards Omniscience 243 logically and empirically-as had the Buddha before him-that self-grasping is at the root of all the mental problems with which we are afflicted : greed, anger, etc., and that its elimination is the basis of ultimate and undecaying happiness. There is no question that the Buddhist analysis is psychologically astute; what is not so obvious is that a realization of the four noble truths, and especially of selflessness, can effect the sort of ontological transformation that is said to occur when one enters the path of seeing (darsanamarga) and becomes an arya, irrevocably destined for arhatship or Buddhahood. The relation between psychology and ontology is problematic, and returns us to the equally difficult problem of the nature and potential of the mind. In the final analysis, it may be that the best a Buddhist can offer someone who is sceptical regarding the Buddha's attainments and veracity is the simple invitation to "come and see" (ehi passako), still, it is to Dharmakirti's credit that he realized the philosophical problems posed by Buddhist religious doctrines and that-trying his best to eschew both superfluous claims and dogmatic assertions-he tried to resolve them, by showing that the Dharma is uncontradicted by either perception or inference. Dharmakirti may not always have been aware of his own presuppositions and not all his arguments are equally effective, but they are conscientiously made, and ultimately do credit to the critical, empirical spirit possessed--if we are to believe the nikajas-by the Buddha himself. Notes 3. 1. Swami Agebapanda Bharati, The Ochre Robe, London : 1961, p. 223. 2 Ibid. Ram Jee Singh, The Jaina Conception of Omniscience, No, 43 in L. D. Series, Ahmedabad, 1974, pp. 56-57. 4. Ibid., p. 60. 5. Ibid. 6. Ibid. 7. Ibid, pp. 59-60 8. Ibid., p. 49. 9. K. N. Jayatilleke, Early Buddhist Theory of Knowledge (reprint, Delhi : Motilal Banarsidass, 1980), p. 381. 10. D. I. 17, 18; M. I. 326-329, cited Ibid., p. 203. 11. Ibid., pp. 203-204. 12. Jayatilleke's translation, Ibid., p. 468. 13. Ibid. Even more concise and "essential" is the classic formulation of the Buddha's knowledge given at Vin. I. 41 : "The tathagata has spoken of the causes of those dharmas that arise from causes, and also of their cessation ---SO

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244 Roger Jackson 14. says the great reclues" (ye dhamma hetuppabhava tesani hetum tathagato aha / tesan ca yo nirodho evarn vadi mahasamano). Knowledge of arising and ceasing is central to the tevijja, and is, too, what is at stake in the four noble truths. It and its commentaries are considered by most Tibetan scholars to be the most important elucidation of Buddhist path systems as they are implicit in the prajnaparamita sutras. It is one of the fundamental topics of study in monasteries of the dGe lugs pa tradition. 15. The definition is commentarial, and is drawn from rGyal tshab's rNam bshad snying po rgyan, 2a/1-2. It is translated by E. Obermiller, Analysis of the Abhisamayalamkara, Fascicle I, Calcutta Oriental Series, no. 27 (London: Luzac & Co., 1933), p. 3. Cf. also A. K. Warder, Indian Buddhism, second revised edition (Delhi : Motilal Banarsidass, 1980), pp. 407-413. 16. rGyal tshab, op. cit., 2a/4, trans. Obermiller, p. 5. 17, rGyal tshab, op. cit., 26/2, trans. Obermiller, p. 5. 18. Charlene McDermott, "Yogic Direct Awareness as a Means of Valid Cogni tion in DharmakIrti and rGyal-tshab," in Minoru Kiyota, ed., Mahayana Buddhist Meditation. Theory and practice (Honolulu : The University Press of Hawaii, 1978), p. 146. The parallel with the essential" and universal" omnisciences described by Singh is clear. 19. rGyal tshab rje, rNam 'grel thar lam gsal byed, vol. I (Sarnath : Pleasure of Elegant Sayings, 1974), p. 226. rGyal tshab holds the pramanasiddhi chapter to be the second; other Indian and a few Tibetan commentators hold it to be the first for a discussion of the controversy, cf., e. g., F. Th. Stcherbatsky, Buddhist Logic, vol. I (reprint, New York : Dover, 1962). pp. 38-39. 20. pramanyanca paroksarthajnanam tatsadhanasya ca / abhavan nastyanustanamiti kecit pracaksate ll jnanavan mrgyate kascit taduktapratipattaye / ajnopadesakarane vipralambhanasankibhik // tasmadanuste yagatam jnanamasya vicaryatam/ kidasarnkhyaparijnanam tasya nah kvopayujyate || heyopadeyatativasya sabhyupayasya vedakah / yah pramanamasavisto na tu sarvasya vedakah // duram pasyatu va ma va tattvamistam tu pasyatu / pramanam duradarsi cedet grdhranupasmahe // in Swami Dwarikadas Shastri, ed., Pramanavarttika of Acharya Dharmakirtti, with the Commentary "Vrtti' of Acharya Manorathanan din (Varanasi : Bauddha Bharati, 1968), pp. 18-19. I have also consulted a Tibetan translation, the Tshad ma rnam 'grel gyi rtsa ba, woodblock print (Delhi : dPal Ka rma pa, n.d.) 21. Singh, pp. 39-40. 22. Those of the sravaka, pratyekabuddha and bodhisattva. 23 In the path systems of the Abhidharmakosa, the four noble truths are, in fact, what is directly cognized by the arya on the path of seeing (darsanamarga).

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Dharmakirti's Attitude Towards Omniscience 245 24(a) DharmkIrti does indicate at PV 282b that the Sugata's gnosis is "complete" (asesa, Tib. ma lus), but this, again need not entail sarvakarajnata it can as earily mean that the Sugata has complete knowledge of the ways in which samsara is perpituated and liberation obtained. It is this gnosis that is said to differentiate him from 'mere" arhanta. 24(b) Nyayabindu, 1. 10. Sanskrit reconstructed from Tibetan in Mrinalkanti Gangopadhyaya, Vinitadeva's Nyayabiudutika (Calcutta, Indian Studies Past & Present, 1971), p. 11. 25. Nyaya-bindu-tika, tr. by Stcherbatsky, Buddhist Logic, vol. II, p. 31. 26. Gangopadhyaya, p. 169. 27. McDermott, p. 146. 28. Stcherbatsky, BL, vol. II, pp. 206-207. 29. McDermott, loc. cit. 30. The story is drawn from Taranatha's history of Buddhism, cited by Satis Chandra Vidyabhusana, A History of Indian Logic (reprint, Delhi, Motilal Bana rsidass, 1978), p. 320. 31. Devendrabuddhi, Pramanavarttikapanjika, Tibetan translation in Daisetz T. Suzuki, ed., Tibetan Tripitaka, Peking Edition (Tokyo-Kyoto: Tibetan Tripitaka Research Institute, 1957). Catalogue no. 5717b, vol. 130, 224/4/4-5. There is no Sanskrit version extant. 32. Ibid., 225/1 5.7. 33. Ibid, 225/1/8. 34. Ibid., 225/2/7. 35 Prajnakaragupta. Pramanavarttikalamkara, Tibetan trans. in Tibetan Tripitaka, catalogue no. 5719, vol. 132, 23/4/8. There is a Sanskrit edition extant, but it is not available to me. 36. Ibid. 23/5/4-5. 37. For example, Prajnakaragupta claims at Ibid., 75/1/2 that without knowing all aspects of all objects, the Buddha could not assert the momentariness of all compounded phenomena. 38. Ibid., 23/5/7. 39 Lati Rinbochay. Mind in Tibetan Buddhism, translated, edited and introduced by Elizabeth Napper (Valois, N.Y. : Gabriel/Snow Lion, 1980), p. 78. 40. rGyal tshab, rNam 'grel, p. 227. 41. Ibid. 42. tatvat pramanam bhagavan. Shastri's edition, p. 9. 43. rGyal tshab, op. cit., p. 236. Emphasis mine. 44. Ibid., pp. 236-238. 45. Ibid., p. 239. 46. Ibid.

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246 Roger Jackson 47. Ibid., pp. 249-250. 48. tadanatyantikam hetoh pratibandhadisambhavat. Shastri's edition, I.1926, p. 67. 49. rGyal tshab, op. cit., p. 322. 50. Ibid., pp. 322-325. 51. Ibid., pp. 325-326. 52. Oral communication by Geshe Lhundup Sopa. 53. Shastri's edition, 1.36-133a, pp. 20-49. 54. Cf., e.g., Lati Rinbochay, pp. 63-64. 55. Shastri's edition, 1.36, p. 20. 56. Ibid., 1.208, 210, pp. 72-73. 57. rGyat tshab, op. cit., pp. 248-249. 58. Mi pham, Tshad ma rnam 'grel gyi gzhung gsal por bshad pa legs bshad snang ba'i gter, woodblock print (Debradun: n.p., n.d.), p. 257. 59. Contrary, I think, to what Potter assumes when he argues that Dharmakirti uses yogic perception to bolster conventional perception and inference, and vice versa. Cf. Karl H. Potter, Presuppositions of India's Philosophies (reprint, Westport, Conn.: Greenwood Press, 1976), pp. 194-196.

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