Atmanand Prakash Pustak 048 Ank 03

Author(s): Jain Atmanand Sabha Bhavnagar
Publisher: Jain Atmanand Sabha Bhavnagar
Catalog link: https://jainqq.org/explore/531563/1

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hAjhAbhInak JkA, pustaka 48 su. ma vata 2006, mAma sa'. papa. tA. 14-9-56 che . vArSika lavAjama za 3---Ta paraTeja sahUita, pra kAzaka: IITTTTTTTT vika zrI jaina AtmAnaMda sabhA, bhAvanagara , For Private And Personal Use Only

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a nu ke maNi kA. 1 upakAra deTsana .. .. (le. munirAja jitendravijayajI ma. ) 41 2 zrI aMtarikSa pArzvanAthajI tIrthanA privikAunsIlanA cukAdAnI mULa kApI ... ( saM. jaMbUvijayajI mahArAja ) 42 ke tasvAvala... .. ... ...(le. AcArya zrI vijayakaratUrasUrijI mahArAja ) 51 4 zrI hemacaMdrAcAryazrIe advitIya udAratA... ... ( le. zrI darzanavijayajI ma. tripuTI ) 53 5 syAdvAda ... ... ... ... ... ( le. mRdulAbahena choTAlAla koThArI ) 55 6 dharma kauzalya... ... ... ... ... ... ... (le. metika ) pa7 7 veta'mAna samAcAra pAlanapura * *** .. .. (sabhA ) 60. 8 A sabhAnA prakAzana sAhitya saMbadhI AcArya zrI vijayalAbdhasUrIzvarajI manA abhiprAya ane abhina'dana ... .. *** .. ** * * * jaina sastu sAhitya (zrI namaskAra mahAmaMtra) uparokta viSaya upara nibaMdha mudatasara AvI gayelA che te tapAsavAmAM Ave che, tapAsaNI thayA bAda pariNAma jAhera karavAmAM Avaze, je mahAzayane nibaMdha prathama naMbare Avaze teozrI muni mahArAja ke gRhastha je haze temanuM mubAraka nAma jAhera karavAmAM Avaze, ane tene agAu pragaTa karela pAritoSika ApavAmAM Avaze athavA teozrInA kahevA pramANe saMya thaze. " AtmAnaMda prakAza amArA mAnavatA grAhakone bheTane graMtha lavAjamanA vI. pI. sAthe bheTa mokalI Apela che. jemane na maLyo hoya teoe amone jaNAvavA namra sUcanA che. vI. pI. pAchuM vALanAre jJAnakhAtAne nukasAna thAya che tema jANI satvara leNuM lavAjama mekalI ApavuM ane grAhaka have pachI ne rahevuM hoya te amone jaNAvavA sUcanA che. pAchuM vI. pI. mekalanAre lavAjama mokalI ApavA vinaMtI che. For Private And Personal Use Only

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A sabhAnA mAnavatA peTrana, A0 . zeThazrI amRtalAlabhAI kulacaMda, mAlIyA-mIMyANA ( hAla muMbaI ) 10 A00 098000 OD OBOOOOOorweeee 000 zrI mahAdaya prema, bhAvanagara, For Private And Personal Use Only

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475 zeTha zrI amRtalAlabhAi phulacaMdanuM jIvana caritra. mAlIyA-mIMANA. hAla muMbai, mAlayA ( mINA ) zaheramAM sa. 1959 nA azADa dI. 8 nAM rAja pitAzrI phUlacaMdabhAi ane mAtuzrI ujamakhAIne tyAM ( pUrva purUSA mhetA hIrAcaMda devajI rAmajInA kuTubamAM) zeDa zrI amRtalAlabhAineA janma thayA hatA. te kuTuMba para parAthI dhamAM premane laine pApakAra pathe gatimAna haiAvA sAthe saMskArI ane kanya parAcaNu paNa che. va'zaparaMparAthI cAlyA AvatAM zraddhALu jaina kuTuMbamAM ja zrI amRtalAla bhAi ucharelA heAvAthI temaja mAlIyA kacchanA raNanI najIka ane munimahArAjAenu AvAgamana mA vALuM A zahera hAvAthI zeTha amRtalAlabhAInI dharmagurUonA samAgamathI dharma zraddhA ghaNI ja vadhI gai hatI. vyApArarasikapaNAne laI nAnI vayamAM AphrIkA javAnA prasaMga prApta thayA ane tyAM jai kuzAgra buddhivaDe vyApAra khIlavye ane tethI Arthika sa Mpatti vadhatA sakhAvatAnI zarUAta guptadAnavaDe zarU thavA lAgI. upAdhyAya mahArAja zrI dharmavijayajI mahArAjanAM sadupadezathI suavasare mArakhImAM pratiSThA karavAnuM sadUbhAgya prApta thatAM temanAM ci. abhayakAntanA haste karAvI lAbha lIdhA. maLelI sukRta lakSmInA dhArmika aneka kAryamAM sarvyaya karI niraMtara AtmakalyANa sAdhe che. hAla teo " yugAMDA enDa kenIA ekasaporTa sa lImITeDa kukaMpanI'" nA nAmathI ekasaporTa sa imperTa sanuM kAmakAja muMbaImAM kare che. teozrInA dharma patnI saabdulhena paNa suzIla dharmaparAyaNu che. temaja suputrA abhayakAnta vagere traNa putrA che. zeTha zrI amRtalAlabhAi sarala prakRtinA, milanasAra, dharma zraddhALu, niSNAta vyApArI che. For Private And Personal Use Only AvA dharma zraddhALu, kuzala vyApArI, dAnavIra jainama sabhAne e paNa AnaMdanA viSaya che. sabhAnI pratiSThA jANI svIkAravAthI teozrIneA AbhAra mAnavAmAM Ave che. paramAtmAne zrI amRtalAlabhAi dIrghAyu thai AdhyAtmika, Arthika, zArIrika, lakSmI vizeSa prApta karI AtmakalyANa sAdhavA bhAgyazALI ane. A sabhAnA peTrana thatAM pednanapada teo sAhebe prArthanA che ke zeTha

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Shri Mahavir Jain Aradhana Kendra vIra saM. ra46, vira sa. 2006. www.kobatirth.org zrI. AtmAnaMda prakAza. prakAzaka:-zrI jaina AtmAnaMda sabhA-bhAvanagara navapa AsA :: tA. 4sI ekaTa 1950 u pa kA rada na R ( rAga:---raghupati rAghava rAoma ) che. mA~gaLa ma Mtra nidhAna, patitapAvana yaMtranuM dhyAna; navapada dhyAna, navapada dhyAna, bhaja pyAre ! tu navA yAna...navapa4. (1) koDA bhavanA pApa tAphAna, kSaNu kSagu viSNue dharatAM dhyAna...navapada. (2) arihata zAsana vizva prANa, siddha nira jana tAraka mAna...navapada, (3) sUri uvajajhAya sAdhu rANa, jaMDa ane jayavaMtasuta...navapada. (4) samakita jJAna te vyanidhAna, tAthI vighna haraNu maMDANuM...navapada. (5) dharma suga MdhI lidha lahANu, divya laDaeN jitendra vijJAna...navapada. (6) pUjaya munirAjazrI jitendravijayajI mahArAja pustaka 48 mu Qiang aMka 3 jo.

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// namaH zrIgarikSapArzvanAthA | zrIaMtarikSapArzvanAthajI tIrtha. ( gatAMka pRSTha para thI cAlu) zrI aMtarikSapAzvanAtha bhagavAnanA tIrthano vahIvaTa tathA mAlikI vigere upara adhikAranA saMbaMdhamAM vetAMbaro tathA digaMbaro vacce ghaNuM lAMbA samaya sudhI cAlelA kesano ane vivAdano ullekha gayA aMkamAM vistArathI AvI gayA che. A kesa TheTha iglAMDanI kivI kAunsIla sudhI pahoMcyo hato. ane tyAM cukAdo isvIsana 1926 nA julAinI 9, mI tArIkhe Avyo hato, e paNa gatAMkamAM jaNAvAI gayuM che. A aMkamAM prIvIkAunsIlane e cukAda IMglIza bhASAmAM ja akSaraza: nIce mujaba ApavAmAM Ave che. eno bhAvArtha gayA aMkomAM AvI gayA hovAthI gujarAtI anuvAda nathI karato. pIvI kAunsIlanA cUkAdAnI mULa kapI. Privy Counsil Appeal No. 69 of 1927. Honasa Ramasa Lad Dhakad and others...... Appellants. Vs. Kalyanchand Lalchand Patni Gujrathi and others......... Respondents. From:The Court of the Judicial Commissioner of the Central Provinces, Judgment of the Lords of the Judicial Committee of the Privy Council, delivered the 9 th July, 1929. Present at the Hearing. Lord Blanesburgh, Lord Tomlin. Sir Lancelot Sanderson. ( Delivered by Lord Blanesburgh ). At Shirpur, in the District of Akola, there has stood for five hundred years, and it may be for much longer, the Jain Temple of Antariksha Parasnath. The Jains are roughly ranged into two main divisions the Digambaris, represented in this suit by the appellants, and the Swetambaris, represented by the respondents. One of the For Private And Personal Use Only

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zrI aMtarikSa pArzvanAthajI tI essential religious differences between the two is that Digambari idols are worshipped in a state of complete nudity, while the idols of the Swetambaris are revered draped and decorated with jewellery and ornaments. This deep-seated doctrinal or liturgical difference between these influential sections of the Jain community lies at the root of the dispute which has ripened into this portentious litigation. For Private And Personal Use Only 43 In the temple at Shirpur there is an ancient idol," Shri Antariksha Parasnath Maharaj," believed by the Swetambaris to be self-existent. The deity is held in deep veneration by them, also by the Digambaris. It has apparently been a subject of controversy time out of mind whether it is a Swetambari or a Digambari idol, and whether as originally existent it was covered at the waist by a tie or band carved out of the stone or sand of which it is composed-as the Swetambaris assertor whether, it being apparently agreed that the private parts are not visible to the worshipper, this resulted not from any tie or band or other physical covering but from the actual posture of the idol itself, as is the contention of the Digambaris. The Swetambaris had been used from time to time to plaster the idol's body as a result of which that which was alleged by them to be a self-existent waist band had in the Digambari view been produced and the immediate occasion of the suit was that on the 13 th February, 1908, the defendants 1 to 7, with other Digambaris acting in the interests of that sect, chiselled, as the plaintiffs alleged, by means of iron instrumente, the alleged self-existent tie and waistband from the body of the idol and removed the plaster and erased the lines on its hands and ears, outraging thereby the religions feelings of the Swetambaris. For all this the plaintiffs claimed Rs. 15,003 as damages. But the scope of the suit was not limited to that claim.-It became the medium for vindicating Swetambari pretensions ranging for beyond its immediate occasion. By their plaint the plaintiffs asserted that the property in and right of management of the entire temple was and always had been exclusively in the Swetambaris. On that footing they claimed substantive relief against the defendants as representing the Digambaris. And the defendants were not slow to take up the challenge so thrown down, for although from time to time objecting to the regularity of the suit

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44 zrI AtmAnaMda prakAza. during its progress in India, they joined, without regret apparently, in this prolonged conflict, which, after nearly 23 years of litigation in India, has at length been brought before His Majesty in Council for final adjudication, The Swetambari case as put forward by them can be shortly stated. Both the Temple of Shri. Antariksha Parasnath at Shirpur and that idol therein belong to their sect of the Jain community. It had been the uninterrupted privilege of the sect from time immemorial to worship the idol with the part showing the male organ covered up by a waist-tie and band and jewels and pastings on the body. The Swetambaris alone had uninterrutedly managed the affairs of the temple and of this idol, the Digambaris having no part or lot therein, until 1905, when, with due consideration, as it is put, for the desire of the Digambaris to worship the sacred deity in their own way, some members of the Swetambari sect disinterestedly effected an arrangement whereby the Digambaris were permitted to worship the idol at specified times without ornaments and under certain rules which safeguarded the religious beliefs and the customs of the Swetambaris. But after two year's co-operation the Swetambari followers had become convinced that the continuance of the association with the Digambaris was detrimental to the religious sentiments, rights and management of the Swetambaris, and on the 13th February, 1908, matters came to a head, when the idol was mutilated by defendants 1-7 in the manner already referred to. Since then the defendants had been obstructing the Swetambaris in placing upon the deity its accustomed ornaments and in restoring it to its self-existent form. And the plaintiffs claimed damages: injunctions restraining the defendants and other Digambari followers from raising any obstacle to the management of the Samsthan by the Swetambaris or the restoration of the image to its original form by them. Declarations were asked for, framed so as to obtain a decision from the Court that the Swetanubari management of the temple and idol was absoluto and uncontrolled; that no worship of the diety except in its self-existent condition and covered as required by the religious principles of the Swetambaris should take place, and injunctions were sought to make these declarations effective at the instance of the Swetambari, For Private And Personal Use Only

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zrI aMtarikSa pArzvanAthajI tIrtha. 45 The answering case of the Digambaris may not inadequately be described as a complete repudiation of the claims of the Swetambaris, with the counter-assertion, by themselves, of rights over the temple and the idol as extensive and as absolute as those put forward by the Swetambaris. Their case is to be found in the written statement of defendant No. 8, which was adopted as their own by the other defendants. In the course of that statement the charges of the plaintiffs with reference to the alleged mutiliation of the idol by defendants are repudiated, and the views of the Digambaris with reference to the original form of the idol are put forward. With reference to these charges it may at once be stated that the plaintiffs'-allegations as to the defendants' responsibility were not established at the trial, and their claim for damages, which was resisted by the defendants on technical as well on substantial grounds, has failed and is no longer persisted in. For the rest, the case presented by the written statement referred to was that the temple in question originally and absolutely belonged to the Digambari Jains, the Digambaris at Shirpur doing all the management, with the help and advice of other followers at Khamgaon and Karanja. The association between the two sects referred to in the plaint was stated to have been brought about by an invitation from the Digambaris to some respectable gentlemen from among the Swetambaris to join in a committee of managment under an arrangement which continued until 1908, when the Treasurer and Vice-President of the Committee, both Swetambaris, with a view of withholding the entire wealth of this Digambari temple, had kept back the accounts which, when called upon, they had agreed to present; in consequence of which conduct, as appears to be implied in the written statement, the association, itself originated by the Digambaris, came to an end at their instance. In confirmation of the assertion that the temple and idol were Digambari, it was pointed out in the statement that the Deity in question was Digambari in its position, having been installed by a Jain Digau bari King in a temple of Digambari style and construction and that, itself a principal idol, it was surrounded by Digambari idols worshipped only by Digambaris. The Swetambari had never For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 46 worshipped this diety with the chaksu and tika and ornaments, and they had never been permitted by the Digambari so to do. zrI AtmAnaH prakAza. No conflict could be more complete or eleborate. Each of the two sects asserted an exclusive property in the temple and idol, with a right of management entirely uncontrolled. Joint control imposed by the one sect upon the other was a suggestion foreign to the cases of both. It was the common position as pleaded that the period of association, so vaguely referred to by both contestants, in no way impinged upon the absolute and exclusive rights claimed by each of them. The association as put forward on both sides was no more than a temporary arrangement that could at any time be brought to an end by those who by invitation had brought it into being. The vital importance of these identical pretensions will emerge in the sequel. cance more The cases so put forward were litigated at great length and over many years, first in the court of the Additional District Judge of Akola, and on appeal before the learned Judicial Commissioner of the Central Provinces. At the trial, many witnesses were called on both sides and many exhibits produced; 600 of these were put in on the plaintiffs' side alone. In the result, on the cases so made, the findings of both courts are concurrent and are expressed in judgments of great elabora tion and meticulous care. Broadly, the findings are in favour of the Swetambaris. These had all along been in actual management of the temple and idol; their title and right of management had been exclusive, and they had been worshipping the image with jewels, ornaments and paintings, the male organ of the diety being covered with the waisttie and band for a period, which could not be definitely ascertained, but at any rate from 1847-48. The Digambaris had also been allowed to worship in their own way in the temple; but the witnesses of the Digambaris on the point of the ownership of the temple and its management were not believed. As the result, however, of the evidence taken, the period of association, gaurdedly dealt with by both disputants, assumed a signifi decisive than either of them had been prepared to acknowledge. It was disclosed that, at the commencement of the present century, the management of the temple, although nominally in the For Private And Personal Use Only

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zrI atarikSa pAnAca tI. hands of the Swetambaris, had been in fact usurped by the servants of the temple, known as Polkars, who for many years had exercised independent control and had become "perfect masters of the situation " as the learned Trial Judge expressed it. They set their employers at defiance, and, to consolidate their own position, tried to play off the Digambaris against the Swetambaris. They also maltreated and plundered the pilgrims. The two sects united to face a common enemy, and in order to deprive the Polkars of the powers they had usurped, the Digambaris, at the instance of the Swetambaris, agreed to co-operate, with the result that in May 1901, a joint committee of equal numbers of Swetambaris and Digambaris was formed to undertake the management of all affairs, the prime mover in the arrangement on behalf of the Swetambaris having apparently been Kalyanchand Lalchand one of the present respondents. 47 This committce, acting on behalf of both sects, joined in instituting criminal proceedings against the Polkars, who, as a result, were reduced to the position of servants of both. It was clearly the view of the learned Trial Judge, not dissented from on appeal, that but for the aid of the Digambaris then rendered, and but for the monetary assistance then provided by them, the temple and all contrrol over it would have been lost to both sects. For Private And Personal Use Only This made all the more significant the proceedings at a general meeting of the Jains in 1905, at which, the Joint Committee still being in management, there was framed a scheme whereby the worship of the idol was to be performed by both sects in turns according to a regular time--table, which allocated precisely the same length of time for worship to each sect. The result, as held by both Courts, was that for the further period between the ejectment of the Polkars and the quarrel over the plastering of the idol in 1908, the two sects managed the temple through their committee, and worship was carried on by each sect in accordance with its own ceremonies and observances as prescribed by the time-table propounded in 1905. And, in the view of the learned Trial Judge, these arrangements set at rest all disputes as to worship and as to the management of the Samsthan so far as the peculiarities of their worship and devotion went, and they practically

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XC zrI AtmAnaMda prakAza set a seal upon the recognised privileges of each party. Giving effect, therefore, to a plea of estoppel set up by the defendants, he held that the plaintiff Swetambaris could no longer deny the right of the Digambaris to the joint management of the temple and to the worship of the idol in their own way as both of these matters wers in the year 1905. The learned judge's decree is dated the 27th March, 1918. Naturally no declaration that the Swetambaris are entitled to any exclusive right of management is made, while the claims of the Swetembaris to exclusive privileges of worship are disallowed. The parties are to adh. ere to the time-table of 1903 and to obey the time regulations and procedure of worsbip in their own time as settled then. The collections of money and offerings are to be made by the two sects as hitherto from the time of the separation of their gudis and cash. The swetambaris are to be entitled to worship the image with the ornaments chaksu, tika and the like, according to their forms of worship, but only in their own time: no injunction is to restrain the Digambaris from insisting upon their right to worship the image without ornaments, and in their own way and in their own time according to the timetable. Each party is therefore directed strictly to adhere to the timetable and the time Timit imposed therein. Finally, an injunction is granted against the Defendants and all other Digambasris restraining them from interfering with the Swetambaris in the plastering of the idol so as to show the configuration on it of a waistband and waist-tie and certain marks on the ears and palms, but the order directs that "these marks shall not be so bold and prominent so as to be offensive in any way, and they shall be shown with a light touch of plaster and as faintly as possible". Both parties were dissatisfied, and the surviving plaintiff Swetam. baris by notice of appeal and the defendant Digambaris by cross-obje. ctions to the decrea, set up again before the court of the Judicial Co. mmissioner, Central proviuoes, their respective cases as originally pleaded. Before that court, however, as stated in its judgment, the Swetambari appellants no longer contested the right of the Digambaris, as declared hy the decree of the Trial judge, to worship in their own For Private And Personal Use Only

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zrI aMtarikSa pArzvanAthajI tIrtha. way and in their own time, according to the time-table, to which must be added the statement of their Counsel before the Board that they now make no claim to the collections of money and offerings made by worshippers during the periods of worship assigned to the Digambaris. The cross-objections of the Digambaris having failed to impress the court, the issue there, at the end of the day, resolved itself into the question whether the Subordinate judge was wrong in refusing to grant to the Swetambaris a declaration of their exclusive right of management, Counsel for the Digambaris finally contending only for tha retention of the joint management as decreed by the Subordinate Judge. In the result the Appellate Court declared and held that the Swetambaris were, on the facts found, entitled to the exclusive management of the temple, and that the plea of estoppel set up by the written statement had no reference to that position, The conclusions of the Court are embodied in its decree of the 1 st October, 1923, It is from that decree that the present appeal is brought. On full consideration of the whole case their Lordships have reached the conclusion that the decree is right. The plea of estoppel contained in the written statement is perfectly general in its terms, and the defendants, when asked, refused to give any particulars of its meaning. In the absence of such particulars it seems to their Lordships impossibe for the appellants to contend with success that it was thereby intended to set up against the plaintiffs' claim to exclusive management an estoppel which would at once be fatal to the same claim then being substantively put forward by themselves. But the question is not only one of form or of pleading. It is also one of substance. The appellants' case forcibly presented to the Board was that the facts found by the learned Trial Judge imported an agreement between the two sects as definite and permanent in the matter of joint management, as the time table in the matter of worship was now admitted to be. No such agreement, however, is pleaded even in the alternative. No issue with regard to it was directed. No such issue could have been directed as the existence of such an For Private And Personal Use Only

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zrI AtmAnaMda prakAza. agreement was entirely contrary to the only pleaded case either of the plaintiffs or of the defendants. Moreover the evidence taken was not pointed to any such issue, and as it stands, is, in all its prolixity on this issue, incomplete. In saying this, their Lordships have specially in mind the absence of Kalyanchand from the witness box-as absence only justifiable by the fact that this matter on which his evidence must have been so direct was not in issue at the trial. Lastly, the concession of the time-table now made by the respondents does not, as it seems to their Lordships, carry with it any admission of a right on the part of the Digambaris to participate in the management. No one has, in fact, suggested that the time-table without management is valuless, on the contrary, the evidence shows that this has been the prevailing order since the final rupture between the parties took place in 1908. Their lordships need hardly affirm that they may call the Digambari right to the time-table as now declared, with all its implications, is in no sense a matter of favour. It is a matter of right by the Digambaris will bring them into conflict with the courts. Nor will they forget that, by the admission of their learned counsel before the Board, they make no claim to the collections of money and offerings made by worshippers during the Digambari periods of worship. With theso matters kept fully in mind by the Swetambaris there seems to their Lordships to be no reason why under this arrangement the relations between the two sects should not in this matter be in the future entirely harmonious. In the result, therefore, the appeal fails and their Lordships will humbly advise His Majesty that it be dismissed with costs. Their Lordships will further humbly advise His Majesty that a petition lodged by the appellants for a stay of execution of the decree of the Judicial Commissioner be also dismissed with costs. For Private And Personal Use Only

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che tAvabodha thI 45 lekhaka-AcArya mahArAja zrI vijayakastUrasUrijI mahArAja (gatAMka pRSTha 24 thI cAlu) bhAva che ane te vedanIya karmanI prakRti che, amara zAMti meLavavA prabhunA jIvanamAM chatAM anAdi kALanA pudgalagI AtmAne jIvatAM zIkhavAnI jarUrata che. audayika bhAvanA te anukULatAnA mithyAjJAnathI game che ane dareka prasaMgomAM apanAvavAnI atyaMta Ava. azAtAne udaya gamato nathI. bAkI te zAtA zyatA che. anukULatA tathA pratikuLatAnI bhAva- tathA azAMtAne udaya paugalika karmanI vikRti nAne anAdara karIne dayika bhAvanI dareka hovAthI AtmAnaMdI AtmAne mATe gamavA na avasthAmAM draSTA tarIke rahevAnI jarUrata che. gamavA jevuM kazuM ya hetuM nathI; kAraNa ke kartA tathA bhaktAnA abhimAnathI nivRtta thaIne AtmAnaMdI AtmA vikRta daSTithI jete jANato aMtaramAM anaphaLa pratikuLa harSa-zoka Adi nathI. traNe kALamAM nivikAra ane nivika95 kaI paNa prakAranI vikatine avakAza na che, ema sAcuM jANe che, samaje che. bhAvamAtra ApIne prakRti svarUpa samabhAvamAM sthira potAnA svabhAva pramANe varte che. AtmabhAva rahevAthI AtmasvarUpa sAcI zAMti vikAza e Atma svabhAva pramANe varte che. ane anAtmapAme che. sAcI zAMti mATe koIpaNa jaDAtmaka bhAva anAtma svabhAva pramANe varte che. AtmavastunI AvazyakatA nathI. parapaugalika vastunI bhAvanA svabhAvamAM bheda nathI, paNa anAtmavikRtisvarUpa anukULatAnI paNa jarUrata bhAvamAM rUpI tathA arUpI5NunA bhedane laIne aMzamAtra paNa nathI, koI paNa prasaMgamAM muMjhA svabhAva bheda che. ane nirupacarita hovAthI vAnI jarUrata nathI. kAraNa ke pratikULatAnI tAvika che. dharma, adharma, AkAza ane mAnyatAthI ajJAnatAne laIne mUMjhavaNa thAya pudgala A cAre anAtmabhAvo svabhAva bheTavALA che. jeTalI pratikULatA hoya che eTale ja che; A cAremAM vibhAvane avakAza nathI. phakta azubhanA udayano kSaya thAya che, mATe te kama ugatA pudagalane anAdithI AtmasaMsargane laIne karma nirjaravAthI AtmazuddhinuM kAraNa bane che ane saMjJAvALuM pudgalAstikAya vibhAva dazA jevuM AtmavikAsamAM anukULatA maLe che, tethI bhAse che, paNa te aupacArika hovAthI atAvika ajJAnathI mAnelo pratikULa prasaMga A maupa che. jo ke Atmatatva kama saMsargane laIne rUpI yogI che. tethI samabhAve dareka prasaMgane Adara che, chatAM te tAvika che; temaja tenI vibhAvadazA karavAthI ane viSamabhAva vikRtine tyAga paNa atAvika che. A pramANe pugalabhegI AtmA audayika bhAvane AdhIna rahe che, ane karavAthI zAzvatI zAMtine vikAza thAya che. tethI te sukha-dukha, harSa-zoka Adi karmanA vikAzasvarUpa audayika bhAvane ja pradhAnatA je ke zAtA paNa eka prakArano audayika Ape che. jema jema puzalAnaMdIpaNuM ochuM For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra para www.kobatirth.org thAya che, arthAt upazamabhAva prApta kare che tema tema ka janya harSa-zAka Adi vikRtiAthI mUkAya che. ane audiyakalAvAmAM draSTA tarIke rahe che. AvA aupamikabhAvavALA ja sAcA jJAnI hAi zake che, mATe upazamabhAva keLavavAnA prayAsa karavAnI jarUrata che; paNa kevaLa bhASAonA paricaya karIne temAM lakhAcalAM pustakA mAtra vAMcI sa bhaLAvI mithyA jJAnathI phulAvAthI kAMIpaNu:siddhi nathI. 47 jo ke karmAMne cheDA te! A kALamAM AvI zakatA nathI, kAraNa ke karmAnA cheDA AvavA eTale karmAMthI chUTI javuM-mukti :meLavavI. te A duSamakALamAM koipaNa jIva mukti meLavI zake nahi. saMsAramAM jIvAnA mATe bhAga pudgalAnaMdI hAvAthI satvahIna banI rahyo che. eTale A kALamAM koipaNa muktinA adhikArI nathI, te paNa udayanA cheDA eTale kamanA kSAyikabhAva nahiM paNa upazamabhAva ke kSAyeApa zimaka bhAva thavAthI AtmAne kAMika sukhazAtA maLI zake che. AtmA sArI bhAvanA ane pavitra vicAre karI zake che, vedanIya ka udayamAM Avelu kSaya thavAthI ane sattAmAM rahelAnA upazama thavAthI temaja zAtA vedanIne udaya thavAthI me|hAdhIna thayeleA anAdi kALanA abhyAsavALA AtmA sukha-zAMti mAne che. mAhanIya kSaya gayelA AtmAene koipaNa zubhAzubha karmanA udaya kanaDI zakatA nathI. saMpUrNa peAtAnu svarUpa meLavyA pachI sukha zAMti tathA Ana Mda mATe zAtAvedanI ke khIjA koIpaNa zubha karmanA pudgale! bhAgavavAnI AtmAne jarUrata rahetI nathI. 48 zrI AtmAnaH prakAza duSamakALanA jIvAnI pariNati ane pravRtti uparathI jANI zakAya che ke peAtAnA svarUpane ALakhanAra kAi nathI teA pachI te svarUpane cApaDIA-pustakAmAM vAMcIne meDhethI belI meLavavAnu teA kayAMthI khanI zake ? khAkI janArA temaja anubhavazUnya kAlpanika vAtA karanArAone teA atyAre TATA nathI. paNa anubhavI svarUpastha caitanya mahAprabhunAM darzana tA A kALamAM atyaMta durlabha che. potAnA svarUpane oLakhyA sivAya ane ajJAta bhedanA kAyaDA ukelyA sivAya pudgalAstikAyanA Azrita khanIne kevaLa annatyAgathI AtmAnI unnatinuM ajJAta janatAne samajAvIne zarIra kuza banAvanArAonI sakhyA paNu sArA pramANumAM jaNAya che. paNa pudgalAstikAyathI alipta anAsakta jaDe tathA jaDanA vikArasvarUpa bAhya jagatanA saMgathI ane kaSAya viSayarUpa a Mtara`ga jagatanA saMsargathI mUkAi gayelA bhAgyeja kAika haze. astu ! jagatane game tema kare, ApaNe te ApaNA AtmA pUratuM ja lakSya ApavAnu che. ApaNe kAMthI mUkAyalA nathI. AThe karma udayamAM tathA sattAmAM vidyamAna che, badhAye kone samULa nAza karavAnu ApaNAmAM maLa-vIrya nathI, te paNa udayamAM AvelAM karmone niSphaLa banAvavAne mATe kAMika prayatna karavAnI jarUrata kharI. samyajJAnadvArA karmanA niSmaLa anAvavAthI udayamAM AvelA karmInI asara ApaNA upara thai zakatI nathI. anAdikALathI pudgalAstikAyamAM otaprota thayele ApaNA AtmA anukULa pratikULa vastuonA saMsargathI sukha-duHkha, harSoM-AAka mAnavAne TevAi jAya che.

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ke. kA. sa. zrI hemacaMdrasUrIzvarajInI apUrva mahAnubhAvatA-advitIya udAratA. lekhaka:-munirAja zrI darzanavijayajI mahArAja ( tripuTI ) ApaNe AcAryazrIe siddharAja jayasiMha- rIte kheMcAyelA che. rAjasabhAnA sadasyo ane ne Apela dharmopadezano sAra TUMkamAM . bIjA paMDitaratna upara paNa zrI hemacaMdrAe ja sUripuMgave pote samaye samaye prAdhe cAryajInI vANInuM adbhuta varcasva jAmeluM che. dharmopadeza pitAnA jIvanamAM utArI je apUrva eNe AvI sUrijIne vinaMti karI che. sUrijI mahAnubhAvatA, advitIya udAratA ane parame. mahArAje paNa rAjadharmane yogya-ucita karatkRSTa samabhAva darzAvyuM che e paNa samajavA vAnI rAjAne salAha ApI che. Akhare somagya che. nAthanA maMdirane mULathI ja sudhAre karavAnuM sUrijIne yuga gujarAta mATe khare ja rAjAe pharamAvyuM che. bRhaspatie prabhAsapATaNa suvarNayuga-hamayuga ja rahyo che ke bhAratI iti- jaI zubha muhUrta khAtamuhUrta karAvyuM ane hAsamAM paNa A yuga-suvarNayuga tarIke oLa- enI vadhAmaNInA samAcAra rAjAne ane khAya evAM mahad kAryo A yugamAM thayAM che. sUrijIne mokalyA. rAjAe sUrijIne pUchayuM saurASTranA prabhAsapATaNamAM Avela sema- A maMdiranuM kArya nividane kaI rIte thAya? nAtha mahAdevanA maMdirano jIrNoddhArane prasaMga tyAre sUrijIe rAjAne kahyuM che-A dharmaeka apUrva bhAse che. kAryamAM AvatuM vina TALavA mATe maMdira upara mahaMmada gajanIe A maMdira 1080-81 vajA caDe tyAM sudhI niSkapaTa brahmacarya pALamAM toDayuM, enI saMpatti-mUrti tiliga vAne athavA madha ane mAMsa tajI devAno nA TukaDA karyA ane enAM caMdananAM kArIgarI- bemAMthI eka niyama pALavo joIe - vALAM dvAra paNa laI gayo. tyAra pachI bhIma- niyama le." bANAvaLIe A maMdirano jIrNoddhAra te karA rAjAe niyama lIdho ke maMdira banI jAya vyA hatA paraMtu e maMdira have jIrNa-zIrNa tyAM sudhI madha ane mAMsa na khAvAM. be thayuM hatuM. eno amUlacUla sudhAro thavAnI varSe maMdira taiyAra thayuM. rAjAne A samAcAra jarUra hatI. maLyA ane lIdhelI pratijJAmAMthI chUTavA mATe e maMdiranA mukhya adhiSThAtA bhAvabRha- gurujIne pUchayuM ke-have mArI pratijJA pUrNa spati (gaMDa brahaspati)e AvI rAjAne-maMtrI thaI mATe mane chUTa thaI gaI. tyAre sUrijIe ene A vAta kAne nAMkhI ane somanAthanA kahyuM che ke jyAM sudhI e maMdiramAM bhagavAna maMdirano jIrNoddhAra the joIe ema vinaMti zaMkaranAM darzana na thAya tyAM sudhI A niyama karI paraMtu emanI vinaMti phelavatI bane ema pALo e sAruM che. emane lAgyuM nahiM, e paMDite joI lIdhuM. rAjAe te kahyuM che, paraMtu rAjA to rAjA jainAcAryanA upadezanI asaramAM pUrNa sUrijInuM audArya, samabhAva ane niSpakSa For Private And Personal Use Only

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54 zrI AtmAnaMda prakA vRtti joI aMtaramAM rAjI thayA. sUrijIne giridurga-giranAra vagere tIrthonI yAtrA karatAM hadayapremapUrvaka namana karI aMjalI ApI. barAbara samayasara tyAM AvI pahoMcIzuM. basa rAjAe rAjasabhAmAM sUrivaranA A guNe . ame te ahIMthI Aje ja prayANa karIzuM. tame nI bhUri bhUri prazaMsA karI; paraMtu saMsArane je divase prabhAsapATaNa pahoMcaze te divase maLIza'. eka aTala niyama che ke rAjahaMse mAnasare- " varanA prema mauktikane AhAra karI pramoda pAme A sAMbhaLIne AkhI sabhA cakita thaI gaI. che tyAre kAgaDAo gaMdA khAbociyAnA melA sUrijIne pratispadhIo te TharI gayA. jalamAM cAMca mArI rAjI thAya che. ema rAjendra anakame sUrijI mahArAja to zrI zatrukumArapAle sUrijInI prazaMsA karI tyAre eka jaya tIrtha ane giranAranI tIrthayAtrA karI, je sabhya UbhA thaIne kahyuM-nAmavara, Ape jaNAvyuM divase rAjAne prabhAsapATaNamAM praveza hatA te te badhuM barAbara haze ki tu sUrijInI sAcI ja divase prabhAsa pATaNa pahoMcI gayA. rAjA niSpakSapAtatA te tyAre jaNAya ke pite prabhAsa pravezotsava samaye ja sUrijI mahArAjane padhAre, ane emanAtha mahAdevanA devaLanI prati AvelA joI bahu ja prasanna thaye. ThAkArya mAM bhAga le. nahi te te mAtra vANI- bhavya mahotsava . badhA navIna taiyAra nI ja udAratA samajAze. thayelA bhavya maMdiramAM gayA. tyAM rAjA vagere. - rAjendrada-tamane hajI paNa sUrijInA sva- e stuti karI. vaLI keIke kahyuM. sUrijI to bhAvane paricaya ja nathI thaze. sUrijI to pitAnA deva sivAya bIjA devane nathI namatA. Avaze ja. sUrijInI sAme rAjAe paNa joyuM. sUrijIe tyAM te sUrijI paNa rAjasabhAmAM padhAryA. tarataja- rAjAe sUrijI mahArAjane prabhAsa pATaNa vadhInA nAnA rAjA kSagujAratA thA padhAravAnI AgrahapUrvaka vinaMti karI. brahmA viSNu thA kino vA namaratabai / sUrijIe kahyuM-rAjana ! tIrthayAtrAmAM patra tatra sama-vagere lekethI lokottara AvavA mATe amane atithione bahu devanI yathArtha stuti karI. AgrahanI jarUra na hoya. huM paNa AvIza. * A stutino marma samajavA mATe te surijIe eTale rAjAe kahyuM-Apane mATe sukhA- banAveluM AkhuM "mahAdeva stotra' vAMcavA vicAsanane prabaMdha karuM chuM. ravA jevuM che. A tetramAM sAcAM mahAdeva kyA hAI sUrijI:-amAre te pagapALA ja sadAye zake temanuM svarUpa kevuM che vagere bahu ja buddhigamya yAtrA karavAnI hoya che. ame te siddhAcalajI, yuktiothI camyuM che. For Private And Personal Use Only

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nI syAdvAda. A (lekhikA -mRdulAbahena choTAlAla keThArIlabaDI.) jaina zAsanano siddhAMta syAdvAda che. parivartanamAMya devadatta vyakti tarIke te sthira ja syAdvAda eTale anekAMtavAda-sApekSavAda. eka ja rahe che. te ja rIte vastumAtra svasvaavasthAonA vastumAM pramANika daSTie je dharmo dRSTi parivartanamAM eTale ke nUtana avasthAonA gocara thatA hoya tenI abAdhita, akhalita utpAda ane pUrvAvasthAonA viSayamAMya dhava prarUpaNAne syAdvAda kahevAya. rahI zake che. sthadvAda A rIte prAmANika eka ja varatumAM judI judI apekSAe apekSApUrvaka vastu mAtranA pratyeka dharmane pUrNa aneka dharmo vidyamAna che; paraspara virodhI dharmo nyAya ApI svIkAre che. eka ja vastugata paNa vidyamAna che. chatAMya te viruddha dharmo paNa sAmAnya-vizeSa athavA meda-abheda vagere dharmone ekamekanA sApekSa rahIne eka ja padArthamAM syAdvAda saMkalita daSTie nyAyapUrvaka svIkAre rahI zake che. jema eka ja vyakti amuka ape e. che ane tethI syAdvAdano artha e ja thAya che kSAe pitA hoya che ane amuka apekSAe ke prAmANika apekSApUrvaka eka ja vastumAM mukhyaputra paNa hoya che. A rIte pitRtva ane bhAre paraspara tAtkAlika viruddhatayA daSTigocara putratva e ubhaya viruddha dharmo paNa sApekSabhAve thato evA paNa ubhaya dhamene svIkAra kare. pramANikapaNe eka ja vyaktimAM rahI zake che. svAdvAda je saMkalanAjanya daSTithI varatanA ane prAmANika anekAMtadaSTie teno abAdhita pUrNa dhamene svIkAra kare che te daSTi ubhaya svIkAra paNa kare che. prakAranI che. tene sAMketika bhASAmAM dravyArthika e ja rIte eka ja vastamAM apethADaze ane payayArthika kahe che. niyatva ane anityatva vagere viruddha dharmanuM e te nizcita ja che ke eka ja vastumAM paNa prAmANika astitva hoI zake che. vastumAtra sAdhAraNa-asAdhAraNa; sajAtIya ke vijAtIya svasvabhAvanI apekSAe avicaLa, sthira, nitya dharmo astitva dharAve che. jema eka ja ghaTamAM hoya che. tenA pariNAmanuM athavA te ava ghaTava, pArthivatva, dravyatva, satva, prameyatva sthAonuM parivartana thAya che. Ama hovA ItyAdi sAdhAraNa dharmo paNa che ane jalAhachatAMya te mULa rUpe prava rahI zake che. jema NadirUpa kriyAkAritva, mRttikAjanyatva athavA suvarNa dravya kuMDala, valaya vagere rUpa aneka taduvyaktitva ItyAdi asAdhAraNa dharmo paNa che. avasthAonA parivartanamAMya suvarNarUpe te sAdhAraNa dharmone sazapariNAma kahevAya che acala ja che, nitya ja che tema athavA to ane asAdhAraNa dharmone visadaza pariNAma manuSyatva, devatva vagere bhinna bhinna avasthA. kahevAya che. sadazapariNAmathI eka ja vastunI enA parivartanamAMya Atmadravya te dhruva, tene sajAtiya sakala vyaktiomAM anuvRtti nitya ja che. bAhya, yauvana vagere avasthAonA thAya che, anugata vyavahAra thAya che ane abheda For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra pa www.kobatirth.org nirNita thAya che. jyAre videzapariNAmathI te vastunI sakala sajAtiya ke vijAtiyethI vyAvRtti thAya che, bheda niti thAya che. jema eka ja ghaTa satvarUpa sarvasAdhAraNa dharmInA yAge vastu mAtranI sAthe anuvRtta che, abhinna che. ane e ja ghaTa tavyaktitvarUpa svagata ananya sAdhAraNa dharmanA cAge bIjA khadhA ghaTAthI ane paTAdithI vyAvRtta che, bhinna che. vastunI bhinna bhinna avasthA mAnya rakhAya che. tApa e ja che ke jevI rIte jalamAM utpanna thayelA parapoTA jalanI eka viziSTa avasthA rUpa che. sa thA jalarUpa paNa nathI ane sathA jalanA abhAvarUpa paNa nathI tevI ja rIte vastunI bhinna bhinna avasthA pazu vastuthI sarvathA bhinna paNa nathI ane sarvathA abhinna paNa nathI. A rIte vastunuM sthAyI ane asthAyI ema ubhayarUpathI tanmayatva baneluM che. je daSTi, abhiprAya athavA tA jJAnizeSamAM dravyanI mukhyatA hoya athavA tA je AdhavizeSa pradhAnabhAve vastunA anugAmi--sthAyI rUpane svIkAre tene dravyAyika kahevAya ane tema asAdhAvatugata asthAyIrUpane athavA vastunA viziSTa pariNAmane pradhAnabhAve je vizeSa svIkAre tene paryAyAthika kahevAya. A rIte ane STie vavakalpanAnusAra ane rucianusAra vastugata saMvalita ubhayadharmamAMthI eka eka dharmane pradhAnapadArpaNa kare che. paraMtu vAstavika rIte tA. e usayadharma pradhAnabhAve ja rahelA che ane te paNa tAdAtmya sabadhathI ja saMvalita rUpe ja rahelA che eTale svarucianusAra te ubhayadharmAnuM pRthakkaraNa karI anyataranuM nirdhAraNu karavuM e kalpanAnita ja che. ane tethI ja pratyeka ubhayadRSTine apUrNa mAnavAmAM Ave che temAM paNa e apUNa STi jo svarUpe nirdhArita dharmInA astitva vinA vastumAM vidyamAna anya dharmanA sathA apalApa ja kare, gauNubhAve-udAsInabhAve-paNa svIkAra na kare tA e daSTine mithyAdaSTi kahevAya che. te te sRSTine svasvakalpanAnusAra avazya sveSTa dha ne mukhyatve svIkAravAnA nyAyI adhikAra che, paraMtu te vastugata apara vidyamAna dharmanA sarvathA niSedha karavAne jarA ya adhikAra nathI. kadAcit svapuSTayartha' svamaryAdAmAM rahIne anya A rIte sAdhAraNa ane asAdhAraNa dharmI eka ja vastumAM prAmANikapaNe vidyamAna che. emAM paNa uttarAttara sAdhAraNa dharma anuvRtti ane vyAvRtti ubhaya karAve che. jyAre atima sAdhAraNa dharma mAtra anuvruttine ja karAve che, abhedane ja darzAve che. ane raNu dharma mAtra vyAvRttine ja karAve che, bhinnatAne ja darzAve che. eka ja vastunA anugAmI sAdhAraNa dharmAMnA ceAge vastu nitya athavA abhinna %0 jyAre pratikSaNu utpAda ane vinAzane pAmatA svasva pariNAmeAnA kAraNe te ja vastu bhinna athavA anitya paNa hAI zake che, pariNAme, avasthAe ke dharmAM vastuthI sarvathA judA nathI paraMtu vastunI eka viziSTa avasthArUpa ja hoya che. jevI rIte AkAza viziSTa zuddhathI bhinna na DAvA chatAMya ghaTAkAza, paTAkAza vagere rUpiviziSTa avasthAenA kAraNe bhinna bhinna rUpe svIkArAya che. Ama chatAM ya AkAzane teA eka ja mAnavAmAM Ave che. A niyamane anusAra avasthAe paNa vastunA viziSTha pariNAmarUpa hAvAthI tathA vastu sAthe svarUpa saMbaMdhathI saMbaddha hAvAthI vastuthI bhinna nathI thaI zakatI chatAM ya jema suvarNanI kuMDalAgni avasthAe bhinna bhinna rUpe vyavahArika dRSTie mAnya che tema prAmANika dRSTie paNa zrI AtmAnaMda prakAza

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= syAdvAda, 57 dharmanuM khaMDana karavAmAM Ave to ya bAdha na syAdvAda daSTione sApekSa che jyAre pratyeka gaNAya paraMtu vidyamAna Itara dharmane sarvathA daSTie syAdvAdanI paNa sApekSa che. je syAdvAda abhAva ja mAnavAmAM Ave che te anyAya ja pratyeka daSTine sApekSa na hoya to te prAmANika che. AthI ja ubhaya daSTie svasva kalpanAnu nathI kAraNa ke pratyeka daSTinA avalaMbana vinA sAra ekAMzagrAhaka hAI apUrNa te che ja vyavahAra patha siddha thaI zakaze nahi. e ja bake brAnta ke bAdhita thaI javA paNa saMbhava che. rIte pratyeka daSTi paNa syAdvAdanI sApekSatA - jyAre syAdvAda ubhayadaSTinuM prAmANika vinA aprAmANika che, kAraNa ke enA vinA saMvalana karI ubhayadaSTinA viSayane prAmANikapaNe vastutatvane yathArtha nidhAra thaI zake tema svIkAre che. AthI ja syAdvAda pramANu pari- nathI. balake brAnti thaI javA saMbhava che. AthI pUrNa artha grAhaka che, sarvamukhI samanvita samajAze ke syAdvAda e saMzayavAda nathI, sAMkavyApaka daSTimAna che tema ja nyAyaniSTha che. vaivAda nathI ke bhramavAda nathI paraMtu vAstavavAda vastunA je je dharmo che je apekSAe je che, prAmANikavAda che. enA ge ja te te je rIte vyavasthita hoya te te dhamane te te saMzaya athavA bhrama vagerenuM nivAraNa thAya che apekSAe syAdvAda svIkAre che, paraMtu kalapanAthI ane nyAyI daSTie te te dharmonuM prAmANika vibhakta nathI karato athavA to taddagata dharmonuM nirdhAraNa thAya che. pRthakkaraNa nathI karato paNa te te dharmanuM e eka duHkhada ghaTanA che ke Adhunika prAmANikapaNe nirdhAraNa karAve che tethI syAdvAda prAmANikoe syAdvAdano paripUrNa abhyAsa pramANu sakala pramANamAM zreSTha paNa che. karyo nathI, enuM samanana parizIlana karyuM nathI. uparyukta daSTie paNa balavattara evA jenA vege sarvate mukhI vyApaka daSTimAna syAdvAda pramANanI anuyAyi hAya ane svamaryAdAmAM rahIne cha dharmanuM ja pratipAdana syAdvAdarUpa baliSTa pramANane saMzayavAdarUpa mAnI levAya che. kare to paNa e vAstavika che, prAmANika che. tAtparya e che ke syAdvAda prAmANika apekSAo jema eka ja vastumAM dezabhede raktatva vastugata ubhaya dharmanuM athavA ubhaya dhama- ane raktatvano abhAva athavA to eka ja viziSTa vastunuM pratipAdana kare che jyAre ubhaya adhikaraNamAM kAlabhede anya vastunA saMga daSTio svakalapanAnusAra prathakRta pratyeka dharmanuM ane viga rahI zake che tema ja eka ja athavA pratyeka dharmaviziSTa vastunuM prakAzana kare che. vastumAM prAmANika apekSAe paraspara virodhI vyavahAra pathamAM milita ubhaya dharmo dvArA dharmo prAmANikarUpa rahI zake che je rUpe je prayajana siddhi thaI zakatI nathI tethI ubhaya dharma je samaye je vastumAM vidyamAna hoya te daSTinI pRthaka pRthak sApekSabhAve AvazyakatA ja rUpe te dharmane te vastumAM abhAva syAdvAda che. jyAre pAramArthika pathamAM vastutatvane mAnato nathI jethI te bAdhata athavA brAnta prAmANika nirdhAra ja mukhya prayojanarUpa hAI thAya temaja te te daSTi anusAra vyavasthita rIte syAdvAdanI AvazyakatA che. ja te te dharmonuM svIkaraNa kare che tethI sAMkaLe syAdvAda samazIla hAI pratyeka dharmane paNa thaI zakatuM nathI. prAmANika apekSAe te AvakAre che jyAre pRthaka pRthak daSTio chAza te dharmonuM pratipAdana kare che tethI saMzaya grAhaka hAI ISTa dharmane ja pradhAna padArpaNa thavAne paNa saMbhava nathI ane eTale ja syAkare che. AthI ema paNa siddha thAya che ke dvAda e vAstavavAda hovA sAthe nyAyaniSTha che. For Private And Personal Use Only

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bKHtbtKHtbKHtb tbKHtb vbtl thI dharma-kauzalaya. Bostless heights-vagara kharacanI mahattA, premALa zabdo, sahAnubhUtipUrvakanuM dhyAna ane mANasanI komaLatA para AghAta kare tevA prasaMgo sAme sAvadhAnI AmAM pAine kharaca nathI, paNa enAM mUla aNamola che. chabhane mIThI rAkhavAmAM pAIne kharca nathI. ane bolatAM cAlatAM ke vAta karatAM sAmA sAkaravALI jIbha game tevA mANasane vaza kare che. upara pUratuM dhyAna che, tenI vAta upara sahAnubhUti vepAra karavo te cInI sAkarano ja karavo, che, tenI mAgaNI mATe banatuM karavAnI tamannA che eLiyAno vepAra te gamAra ke akakalahINa mANasa ane banatuM karI chUTavAnI potAnI pharaja che, ema kare. ane ahIM rahI rahIne keTaluM rahevuM che ? emAM batAvavuM ane sAmAnA mana para ThasAvavuM. e bApaDa vaLI kaDavI jIbha vAparIne vera vasAvavAM be je paNa keTaluM gekhI gekhIne tamArI pAse rAva khAvA ke kharA? ane mIThuM bolavAmAM jAya zuM ? ekanI eka bhalAmaNane patra levA ke kAMI kAma karAvavA AvyA strIne "bA" ke "mA" kahI zakAya ane bApanI hoya tenA tarapha tochaDAI batAvavI, tene ropha batAve, aiyara paNa kahI zakAya ane e vAta khoTI nathI, pote ghaNA vyavasAyI che ema batAvavA dhAMdhala karo ke pitAnI sagI mA te pitAnA sagA bApanI bairI pitAne te AvA seMkaDo lapharAM lAgelAM che ema batAvo thAya ja. paNa bAne bApanI be kahe tyAre khabara jethI ene ke ane keTale AghAta lAge tenI kalpanA paDe ke ema bolavAmAM taththAMza hovA chatAM viveka kare che? keTalIkavAra te dUra dUrathI e tamane maLavA nathI, vyavahAra nathI, maryAdA nathI, AvaData nathI, Avela hoya, tame enuM kAma jarUra karI Apaze evI mAnasavidyAne abhyAsa nathI. eTale satya bolavuM AzAbhera e tamArI pharatI pheraphUdaDI khAte hoya, jeTaluM jarUrI che, teTaluM ja priya balavuM jarUrI che. tame kayAre nahAe che ane kyAre purasadamAM che, duniyAdArInA kAmamAM premALa zabdo belanAra kAma tenI tapAsa karIne AvyuM hoya, ane tame ene kADhI le che, sAmAne pitAne banAvI zake che ane Adara paNa na Ape, bhabhakAmAM ropha batAvo ane pitAne mATe sAro mata utpanna karI zake che. ane jANe tame koI judI ja duniyAmAM he-A dekhAva, premALa zabda bolavAmAM tasdI nathI, takalIpha nathI, ane damAma, A repha kadI na karatAM. bane teTaluM prayAsa nathI, pAIne kharaca nathI ane goThavaNa karavI kAma karI Apaje, tene dhIraja Apaje, tenA kAma paDatI nathI. enAM mUlaya amUlya che ane jIvana tarapha lAgaNI dAkhavaje ane jIvanamAM AvAM kAmo paMthane saraLa karanAra anupama mAtrA che. ja sAthe laI javAnAM che eTaluM avadhArajo. Kindly words, sympathising attentions, watchfulness against wounding men's sensitiveness-these cost very little, but they are priceless in their value. H. W. ROBERTSON. 9-1-1947. For Private And Personal Use Only

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dharmakauzalaya. 59 ane sAmAne ghA vAge evuM kadI bolatA ane jIvananI maryAdA vicAravAthI amalamAM Ave. ke vartatA nahi, have joyA tamArA bApadAdA ! enA upayogamAM eka pAIne kharca nathI, enAM haju te dIkarInA lehInA paisA khAI gayA che vyavahAramAM mahenata nathI, ene amalamAM takalIpha ane gAmanAM jamaNamAMthI goLapApaDI cerI lAgyA che nathI. AvI rIte vagara prayAse maLatuM ucca prAgatenI cikAza te dhUo ! athavA harAmajAdA, mUrakhA, tika jIvana karavAno nizcaya karI lo ane tame ucca gahA. mIThA vagaranA, bevakapha-AvA AvA zabdabhaMDoLa Adarza rAkhaze eTale tamArI AsapAsanuM vAtAvaraNa kADhatA nahi, zabdanAM bANa AkarAM vAge che, hAtha paNa palaTAI jaze ane tame asala khAnadAna uccanIce eziyALo mANasa kadAca khamI paNa jAya, mAhI cAritrazIla manavA che ethI tamArI chApa paNa enA hRdayamAM AghAta paDe, e narI hiMsA che, paDI jaze. tamane aMtarane AnaMda thaze. aMte cAlyA e kadI bhUla nahiM. ane tamane evA AghAto mAdhAnI javAnuM to che ja, badhuM mUkIne javAnuM che, te A karavAne ze haka che? tame zeTha he ke amaladAra he, vagara kharacanI mANasAI moTAIno lahAvo le ane sattAdhikArI che ke pramukha che, uparI che ke gRhapati jIvanane dharmamaya, AnaMdamaya, paropakArI, upayoga he-sAmane AghAta lAge tevuM tamArAthI bolAya ane AdarzavAdI banAvo. AvA vagara kharacanA nahiM, vartAya nahi. dharmane jIvavA prayatna karazo e sAcuM dharma kauzalya che A traNa bAbato cIvaTa rAkhavAthI sudhare, ane a65 prayAsa sAdhya che. dayAnamAM rAkhavAthI palaTo le ane premanI kalpanA For Private And Personal Use Only

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vartamAna samAcAra. pAlanapura zu, 6 thI aDhAI mahesava, 13 se zAMtisnAtra A varSe pU. pA. A. zrImada vijayavallabha- Adi kAryo rAkhavAmAM AvyA hatA. sUrIzvarajI mahArAja tathA A. zrI vijayastUra sabhAnAM sAhitya prakAzana mATe sUrijI mahArAja panyAsa samudravijaya ma. paMnyAsa maLela abhiprAya. pUrNAnaMdavijaya ma. Adi ThA. 16 ane 81 sA vIja mahArAjanuM comAsuM thavAthI zrI saMghamAM sAro utsAha pUjya AcAryadeva zrImad vijaya labdhisUrI phelAyo che. tapazcaryA pUjA, prabhAvanAo Adi avAra dharajI mahArAjanI AjJAthI pUnA kempathI tA. navAra thatA rahe che. 28-8-50 nAM patramAM nIce mujaba sabhAnAM sAhitya zrI parvAdhirAja paryuSaNa parvanuM ghaNAja AnaMda mATe pitAne abhaprAya jaNAve che ke suzrAvaka pUrvoka ArAdhana thayuM. dararAjanI peThe AcArya zrI vallabhadAsa Adi sabhAsade yogya. tamAre patra paryuSaNa parva mAM paNa vyAkhyAno pharamAvatA hatA. tathA zrI damayaMtI caritra Adi traNa pustake svAnAdinI Avaka paNa A varSe sArI thaI hatI, maLyA. kharekhara prakAzane sarasa ane suMdara thayA tapazcaryA, prabhAvanAo, vagere kAryo sArAM thayAM hatA. che. Aje gujarAtI Adi bhASAmAM jaina sAhityanA prANavAna prastharatnanA suMdara anuvAdonA munirAjazrI hemavijayajI mahArAje 32 upavA atIva jarUrIyAta che. jenone ane jenetarane sanI mahAna tapazcaryA ane pAMca sAdhvIjie paNa jena dharmanA mukhya siddhAntanI vistRta ane mAsakhamaNanI mahAne tapazcaryA karI bala sarala mAhitI ApavA mATe yogya granthanA prakAzana vaMtavijayajI mahArAje aAInI tapazcaryA karI. nanI khUbaja AvazyaktA che. sastuM sAhityanI paMnyAsa pUrNAnavijayajI ma. e 4 ane 3, yojanA dvArA tame e kArya paNa karI rahyA cho e upavAsa muni zrI zivavijayajI chaThTha chaThTha pAraNuM, AnaMdano viSaya che. pUjya svama ta gurudevanA puraya muni kuMdanavijayajI, muni zrI IndravijayajI, jaya nAma sAthe saMkaLAyelI A sabhA gurUdevanA jIvananA vijayajI, nyAyavijayajI, hIMkAravijayajI Adi eka ananya kArya - jaina dharmanA pracAranuM A e cha, adRmanI tapazcaryA karI. sAkhIomAM 16, rAtie Agala vadhArI zaikeinA abhinandananI 16, 13, 13, 12, 12 Adi upAsenI tapazcaya adhikAriNI bane che. Aja rItie hajI paNa ane saMkhyAbaMdha aDhAIo Adi tapazcaryAo thaI. A 14lAmAM vadhu ne vadhu sAhitya pracAra kare evI aMtaranI zrAvaka, zrAvikA samudAyamAM mAsakhamaNa, vagere abhilASA che. sArA pramANamAM tapazcaryA thaI. lI AjJAthI sAgaranA upAzraye A zrI vijayakasturasurijI bhAskaravijayanA dharmalAbha. mahArAja ATheya divasee vyAkhyAna vAMcavA padhAryA zrI AtmAnaMda prakAzamAM sahAya. hatA. panyAsa pUrNAnaMda vijayajI kharataragacchanA munirAja zrI vinayavijayajI mahArAjanI upAzraye janma vAMcavA padhAryA hatA. sadupadezathI aiThera saMdhanI vatI zAha giradharalAla anya gAmothI bhAvike sArA pramANamAM paryuSaNA popaTalAla taraphathI rU. 15) sabhAne maLyA che, je ArAdhana karavA padhAryA hatA. tapazcaryA nimitte bhA. AbhAra sAthe svIkArI che. For Private And Personal Use Only

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apAI gayela A varSanI bheTa buke ane Apela bheTanI bukane lAbha. asADha mAsanA aMkamAM jaNAvyA pramANe zrI damayaMtI caritra vagere cAra graMthA Aso vadI 0)) sudhImAM thanArA navA lAIpha membara badhuo te cAre graMthe bheTa ApavAno nirNaya thayA che jethI lAbha levA jevuM che. bheTanA gra'thA. saM'. 2002-2003-2004-2005 A cAra ja varSamAM ( agAu bheTa ApelA judA ) rUA. 60) nA bheTanA graMtha apAyelA che ane saM. 2006 nI sAlanA sumAre rUA. 13 nA maLI rU. 73-0-0 nI kiMmatanA graMtho amArA mAnava tA sabhyone apAyela che; AvI rIte bheTanA grathone lAbha koI paNa saMsthA ApatI hoya tema jANavAmAM nathI. saM. 2007 nI sAlanA bheTanA graMthA. sa. 2007 nI sAlamAM A pavanA be graMtha zrI zreyAMsanAtha sacitra caritra ane jaina kathAratnakeSa prathama bhAga chapAya che, te saM. 2007 nI sAlanAM phAgaNa vadI 30 sudhImAM navA thanArA 1 lA varganA lAIpha membarone bheTa ane bIjA varga mAM thanArane dhArA pramANe bheTa ApavA Avaze jaina kathAratnakoSa mATenI Arthika sahAya maLelI hovAthI mAtra zrI zreyAMsanAtha caritra ( sacitra ) mATe koI puNya prabhAvaka zraddhALu jaina baMdhu ke bahene Arthika sahAya ApIne A lAbha levA jevuM che. amArA prakaTa thayela tIrthaMkara bhagavaMtanA sacitra caritra je ja A graMtha prakaTa karavAmAM Avaze. bane gre the aDadhA uparAMta chapAI gayela che, velAsara sthiti saMpanna baMdhuo ane bahenoe sabhya tarIke dAkhala thaI jarUra A lAbha levA jevo che. zrI pArzvanAtha prabhu (sacitra ) caritra, paramAtmA zrI pArzvanAtha prabhu caritra, sacitra (kiMmata rUA. 13 ) A zrI pArzvanAtha prabhu caritra sacitra, suMdara, AkarSaka ane AtmakalyANa sAdhanArUM hovAthI, jaina samAja mAM priya thaI paDavAthI, te ja graMtha A sAla( hAlamAM ) navA lAIpha membara thavAnI IcachAvALA jaina baMdhuo ane bahena ( gaI sAlamAM ja ) bheTa apAyela A caritra graMtha bheTa maMgAve che, e dhArAdhoraNa pramANe ane sAmAnya rIte paNa AgalA varSonI bheTa apAI zake nahiM; kAraNa ke jJAnakhAtAnA deza ApanAra lenArane paNa lAge tema che; paraMtu navA thanAra lAIpha membarAnI graMthanI prazaMsA jANIne-vAMcavA AtmakalyANu sAdhavA ghaNu patro amArA upara Aveta hovAthI tamannA jevAI che, jethI sabhA evA TharAva para AvI che, ke have pachI navA thanArA lAIpha membara baMdhuone khAsa A caritra vAMcavA mATe levAnI jarUra ja hoya to silikamAM haze tyAM sudhImAM rUA. 101) lAIpha membara phInA tathA rUA. 7) zrI pArzvanAtha prabhu caritranA maLI rUA. 108mokalI Apaze to A sAlanA bheTa ApavAnA cAra graMtha sAthe te paNa mokalI ApavAmAM Avaze. bIjA varganA navA thanArA lAIpha membarane dhArA pramANe maLI zakaze. For Private And Personal Use Only

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Reg. No. B. 314 | [] ( 1 mahAsatI zrI maya nI caritra che. te paNa hI he ( dhaNI zADI nakale silike rahI che. ) ! zrI bhANi kacadevasUri viracita mULa upathI anuvAda, sacitra, AIYE - pUrvanI pUNyAga ane zIlanuM mAhat satI zrIdaya tImAM asAdhAraNuM hatuM, tenA zuddha ane sarala bhASAmAM anuvAda karAvI amArA taraphathI prakAzananuM kArya zarU karela che. A anupama racanAmAM mahAsatI damaya'tInA asAdhAraNu zIla mahAtmyanA prabhAvevaDanA camatkArika aneka prasa'gA, vasuM ne aAvela che. sAthe naLarAjA pratye apava" patibhakita, satI damaya'tI sAsare sIdhAvatAM mAmApe ApelI senerI zikhAmaNI jugArathI thatI khAnA kharAbI, dhUta" jAnI mUrtItA, pratijJApAlana, te vakhatanI 2AjayanIti, satI mastIe vana nivAsanA vakhate AvatA sukha du: e vakhate dhIraja, zAMti mane te vakhate keTalAye manuSyane dhama" pamADela che saMtI bhAva bharIta nAMdha, temaja puNyazloka naLarAjapUnA pUrvanA asAdhAraNuM heTA puyaba dhanA yoge temanA mAhAtmya, mahimA, temanA nAma samaraNuthI manuSyone thatA lAbha vagerenuM ad bhUta paThana pAThana karavA jevu' vRSNana AcArya mahArAje A graMthamAM mAyu che. bIjI a'tagata sukhAdhaka kathAe paNa ApavAmAM AvelI che. ma' 39 pAnI 218 62 akSarI, suMdara bAIDIMga kaMvara chekeTa, sahita hiMmata rUA. 7-8-0 peTe ja judu'. 2 jJAnapradIpa bhAga Aje. lekhaka--AcArya zrI vikaratUrasUri mahArAja zAnanA paripAkarUpe dhAmi'ka, naitika ane sAmAjika viSayo, lekhe ke je saMsAramAM aTavAyelA manune sAcI mAnavatAne rAhu batAvanAra, AbAlavRddha sarva jana samUhane hRdayarapuza thatAM manapUrvaka paThanapAThana karanArane emada ane sAthe Atmika AnaMda thavA sAthe anuSya janmanI kema sAlatA thAya tevI rIte, sAcI sugadhI pucha pamALArUpe guthI sAdI, sarala, recakabhASAmAM taiyAra karavAmAM AvelA che, sAtamA varSa upUra A graMthanA prathama bhAganuM' e ka iMjAra kApInuM' ) prakAzana thatA rana netara. manuSyane udAratApUrvaka e keeka kropI bheTa ApavAmAM AvelI hatI, tenI ja pharI vakhata eTalI budhI prazaMsA sAthe mAMgaNI thatAM tenI bIjI AvRtti ( eka dhrujAru kaMpI )nuM prakAzmana haravAmAM Avela tenA paNa uparokata rIte sadupayoga karavAmAM Avela hatA. A bIjA bhAgamAM puSNu teja nidAna samAcArya mahArAjanI kRtinA navA ca7 vividha viSayeno samUha che, tenI kiMmata rU. 4) rAkhela hatI paraMtu netara baMdhuo paNa vizeSu lAbha letA hovAthI mata baMTADI rU. naha- 6 rAkhela che. braNI thoDI nakule silike che. 3 Adaza jaina zrIranA bhAga bIjo janasamUhanuM ka9yANa karanArA mahAnuM pUrvAcArya mahArAjAe racita kathAnuyoga (kathA sAhitya)mAMthI puSpo laI judI judI Adarza ( jaina zrIrane ) zIlavatI vagere pavitra ATha ramaNIeAnu' suMdara, rasika, mahene mATe AdaraNIya, anukaraNIya, strI,-gRhiNI ane pavitra zrIratno thavA mATe A satI caritro 'banarUpa hovAthI prakAzana karela che. dareka rAtI caritranuM paThanapAhera karatAM anekavidha Adarza anupamarIte jovAya che. vizeSa lakhavA karatAM vAMcakane mananapUva ke vAMcavA namra sUcanA che. suMdara TAIpa ane sArA kAgaLa upara saMrala gujarAtI bhASAmAM prajadbhuta ane AkarSaka bAiDIMgathI taiyAra karavAmAM Avela che. kiMmata rU. 2-0-0 paTeja vadhu du', dareka suzIla khahene e avazya "mAvI mananapUvakra vAMcavAthI, manana karavAthI, Adaza' puNuM prApta thavA jevA uttama graMtha che. - A mahAya piTiga zisa : dANApI-bhAvana, For Private And Personal Use Only