Babu Devkumar Smruti Ank

Author(s): A N Upadhye, Others
Publisher: Jain Siddhant Bhavan Aara
Catalog link: https://jainqq.org/explore/010080/1

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vIra sevA mandira dillI 2424 krama saMkhyA kAla naM0-20 el ov 2(54) khaNDa

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yu ra " - 4 . VI AbU devakumArI-smRti praka nA RMERSaira jana-siddhAnta-bhAskara bhAga 18 kiraNa THE JAINA ANTIQUARY Vol. XVII. JUNE 1951.

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zrI bAbU devakumAra - smRti-aMka jaina - siddhAnta-bhAskara bhAga 18 bhArata meM 3) jUna 1651 sampAdaka prophesara e0 ena0 upAdhye, ema.e., DI. liT. prophesara go0 khuzAla jaina ema. e., sAhityAcArya zrI kAmatA prasAda jaina, ema. Ara. e. esa. DI. ela. paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa paM0 nemicandra zAstrI, jyotiSAcArya, sAhityaratna jaina - siddhAnta-bhavana cArA dvArA prakAzita videza meM 3 | | ) kiraNa 1 eka prati kA 1 || )

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viSaya-sUcI 2 .... 1 jayatu divi zrI devakumAraH (kavitA)-[zrI rAmanAtha pAThaka 'praNayI' .... 2 bAbU devakumAra jI kI jIvanI (kavitA)- [sva0 zrI jainendra kizora jaina 3 bAvU devakumAra jI kA mahAna tyAga-[zrI 105 kSullaka gaNeza prasAda jI varNI 4 sva0 bA0 devakumAra jI kI dAnazIlatA-paM0 kailAzacandra siddhAnta-zAstrI 5 svargIya bAbU devakumAraH udAra svabhAva-[zrIyut paM0 sakala nArAyaNa zarmA, mahAmahopAdhyAya .... 6 zrIdevakumAra jI kI dakSiNa yAtrA- zrI paM0 ke0 bhujabalI zAstrI 7 patrakAra sva0 zrI devakumAra jaina- zrI bA0 rAmabAlaka prasAda sAhityaratna .... .... - abhinandanIya kA abhinandana (kavitA)-[zrI bA0 vIrendra prasAda jana 6 zrI bA0 devakumAraH jIvana aura vicAradhArA-[zrI pro0 candrasena kumAra jaina, ema0 e0 .... .... 10 bA0 devakumAra jI ke prati (kavitA)-[zrI mahendra 'rAjA' 11 bAbU devakumAra jI : eka saMsmaraNa- zrI paM0 haranAtha dvivedI ___ kAvya-purANatIrtha 12 kumAra kA saphala svapna (kavitA)-[zrI paM0 kamalAkAnta vyAkaraNa-sAhityAcArya .... 13 yugAvatArI zrI bA0 devakumAra-[zrI bA0 ajita prasAda ema0 e0 .... 14 katipaya madhura saMsmaraNa-zrImatI bra0 paM0 candAbAI 15 prazastiH zrI devakumArasya (kavitA)-[zrI brahmadatta mizra veda-sAhitya-dharmazAstrAcArya .... .... 16 bAbU devakumAra jI kI samAja ko dena-[zrI bA0 choTelAla jaina 17 rAjarSi bAbU devakumAra-zrI paM0 nemicandra zAstrI .... 18 zraddhAJjaliyA~:-(1) yugapravartaka-rAvarAjA saraseTha / zrI hukumacaMda svarUpacaMda

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[ 2 ] (2) anukaraNIya netA - [saraseTha zrI bhAgacaMda sonI (3) tIrthabhakta - [ zrI seTha ratanacaMda jaina **** 600. .... .... (4) mahAn netA - [ zrI lAlA parasAdI lAla pATanI .... 76 (5) nArI jAti ke uddhAraka - [ zrI jaina- bAlA-vizrAma..... (6) anupama vibhUti - [ zrI paM0 cainasukhadAsa 81 nyAyatIrtha (7) isa yuga ke mahAna - [ zrI paM0 ajitakumAra zAstrI.. (8) nararatna - ( zrI paM0 daravArIlAla nyAyAcArya (c) sahaja devatva kI pratimUrti - zrI paM0 javAhara lAla, zAstrI (10) sarasvatI putra - (zrI paM0 rAmaprIta zarmA (11) hindI hitaiSI - [ zrI banArasI prasAda 'bhojapurI'... (12) smaraNIya - [ zrI patra nAthUrAma premI (13) karmaTha tyAgA - [ zrI buddhana rAya varmA (14) yuvakoM ke patha-pradarzaka - [ zrI paM0 mAdhavarAma za (15) mahAnU - [ zrI paM0 paramAnanda zAstrI (16) kRtajJatA (kavitA) - zrI myAdvAda mahAvidyAlaya, kAzI 16 zrI bA0 devakumAra jI kA vasIyatanAmA .... 0400 7 A pu 82 82 83 83 84 85 86 86 86 81 87 koko

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ANTA ka - - .... . smmmme -rnama Wion zrImAn vAva devakumAra jaina mRtyu caitra zukla -, ma 1633 zrAvaNa zukla 8. maM0 1964

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zrIjinAya namaH - - jainapurAtatva aura itihAsa-viSayaka pANmAsika patra bhAga 18 } jUna 1951 / ASAr3ha, vIra ni0 saM0 2477 jayatu divi zrI devakumAraH kiraNa 1 jayatu divi zrI devakumAraH ! vAlye vihita suvidyAbhyAsaH, vihita-vividha vudha-kalA-vilAsaH, satata-satya vrata-niyama-pAlane rataH praNata unnato'tyudAra: ! jayatu divi shriidevkumaarH| dharmamatiyatiriva gatarAgaH, dharma-vidhau kRta-bhUri-tyAgaH, jaina-samAja-sudhIH vasudhAyAM ko'pyAsIt devatAvatAraH! jayatu divi zrIdevakumAraH ! yasya ca dAne dhanopayogaH, yasya yauvane martya-viyogaH, yasya yazaH prasarati dizi-dizi re kutra so'dya kiyatAmAdhAraH ! jayatu divi shriidevkumaarH| -rAmanAtha pAThakaH 'praNayI' sAhitya-vyAkaraNAcArya:

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bAbU devakumAra jI kI jIvanI [le0-sva0 zrI jainendra kizora jaina ] [sva0 bAbU jainendra kizora jI apane samaya ke yugadraSTA nibandhakAra; sukumAla, manoramA, kamalinI Adi upanyAsoM ke praNetA; zrIpAla, kala kautuka, aMjanA aura candrahAsa Adi nATakoM ke sarjaka; abhinaya kalA ke marmajJa; aneka patroM ke saMpAdaka; ArA-nAgarI-pracAriNI sabhA ke saMsthApaka; syAdvAda-vidyAlaya-kAzI ke mantrI evaM yugapravartaka zrI bAbU devakumAra jI ke snehI mitra the| ApakI hasta lipi meM yaha 'jIvana kAvya' 1608 se 'bhavana' ke saMgrahAlaya meM surakSita hai| ] jaina sujanake mAnako, kAraNa devakumAra / agravAla dIpaka yahI, dharmI parama udAra / / yathA nAma guNa bhI tathA, pAye devakumAra / dharmadhIra guNa zIlayuta, jaininake hitakAra // deva deva jAne kiyo, pUrI manakI zrAsa / jimi dinezake udaya te, jagameM hota vikAsa // dharmadhurandhara jJAnayuta, jaininake siratAja / tinakI choTI jIvanI, bheMTa karoM maiM Aja // zrIyuta prabhudayAla jI, jaina jagata vikhyAta / paNDita zrArA nagara meM, dUjo nahIM lakhAta / / paNDita daulatarAmake, samaya bhaye matimAna / phailo jainasamAjameM, jinako cahudiki jJAna / / sohai kAzI nagara meM, asI bhadano ghATa / zrIsupArzva jinadevako, mandira ramya virATa / / saMvata zata unIsa aru, teraha mAhi pramAna / devAlaya ko Apane, kInohai nirmAna / karI pratiSThA dhUmate, sampati bahuta lagAya / jure bhavika cahu~ deza te, pramudita hiya hulasAya / / candrapurImeM candrajina, janame tIrtha mahAna / eka jinAlaya yahA~ bhI, sohata parama pradhAna / /

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kiraNa 1] bAbU devakumAra jo kI jIvanI eka jinAlaya nagara meM, sohrai prativikhyAta / yaza kIrata kI Apako, kahiye kyA 2 bAta / / ekAhArI ye rahe, cAlisa varSa pramANa / ghAyU cauMsaTha varSa meM, pUrana bhaI sujAna // zrIyuta prabhudayAla ke, suta zrI candrakumAra itisakI Ayu bhaye, chor3i gaye saMsAra | jyeSTha tanaya inake bhaye, zrIyuta devakumAra / yathAnAma guNa bhI tathA jAnata hai saMsAra // honahAra tehi anuja ye, bAbU dharmakumAra / jAkI vidyA buddhi thI, atizaya parama apAra // bI. e. taka pAThI bhaye, dharma dhyAna lavalona / par3he saMskRta zAstra bahu, honahAra paravIna // avivekI yaha kAla hai, kahayo nahIM kalujAta / kaccI kalI ko tor3ate, tanika nahIM sakucAta // bAla vRddha banitA vadhu, sabako ye bhakhi jAya / para isa pApI krUra ko, nahi koU bhI khAya // duSTane, dIne hRdaya marora / hAya ! hAya ! isa inheM bhI bhakhi gayo, kIno yatana kror| zrIyuta devakumArakI, kahI kahAnI roya / jaisI ho hotavyatA, taisI bAteM hoya // sambata zata unIsa aru, taiMtisa cetrahi mAsa / zukla aSTamI ke dinA, jagameM bhayo prakAza // bAla samaya hI Apane dekhA pitA biyoga / tathA anuja ye hI bhaye, kyA 2 kahiye soga // dharmavIra ne dhairyayuta, sahana kiye saba zoka | rote the saba logahI, inakI dazA biloka // aMgrejI meM Apane, epha. e. kInhoM pAsa | dharma patha ye rata rahe, jagate sadA udAsa //

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bhAskara [bhAga 18 maharniza yahI soca thI, sudharai jainasamAja / anta samaya taka dhuna yahI, kIne bahu 2 kAja // jaina gajaTa unnati bhaI, nikale bahu upadeza / dharma dhvajA phaharata bhaI, yAkI deza videza / / yAhI dhArA nagarameM, thApI eka caTazAla / jAmeM zikSA pAyA kareM, nija jAtIke bAla // jaina zAstra saMgraha kiye, thApe eka bhaMDAra / birale aise hota haiM, jAtIke hitakAra / / kanyAzAlA bhI khulI, inakI kRpA adhAra / abalA jana ke bIca meM, zikSA hota pracAra / / kAzI zAlAko kiyo, yathA rIti parabandha / jAkI deza videza meM, phailI cahU~ sugandha / mahAsabhA ke ApahI, hitakArI siratAja / kari anAtha sabako gaye, rovata jainsmaaj| kara meM jaina jahAjakI, thAmI to patavAra / gaye kahA~ kisa bhA~ti, yahA~ko ber3ApAra / / jIkI, jI hI meM rahI, kiye na, kachu upacAra / kAla balIne kyA kiyo, bhAkhyo hRdaya kutthaar|| sarasvatI bhaNDAra ko, kIno to utthAna / karakamaloMse nahi bhayo, aiso kArya mahAna // asosiyezana jainake, upanetA the zrApa / sauMpa gaye kisapara ise? kyA kyA karU vilApa / hAya pitAkI umra meM, tumane bhI taji dIna / jagameM tumasA kauna hai, jJAnI parama pravIna / / dharma dhyAnameM Apane, taji dInoM saMsAra / naukA jana-samAjakI, chor3i gaye majhadhAra // zrAvaNa zuklA aSTamI, tumane tajo zarIra / jainajAti sunake bhaI, yAte parama adhIra //

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bAbU devakumAra jI kI jIvanI cahu~di hAhAkAra hai, zoka mahA saMtApa | bAlavRddha banitA badhU, sabahI karata pralApa || dhairya 2 ! ye bhrAta gaNa, yahI jagata kI rIta / kAla balIke sAmane, kachunahiM nIta anIta // kiraNa 1] mAyA jagakI amita hai, yaha saMsAra asAra / eka dinA saba jAyeMge, yahI jagata vyavahAra // vibhava sadA nahi rahi sakai, tathA zarIra anitta / kAla sadA sira para khar3o, dharmahi dIjeM citta / mRtyu jabaloM dUra hai, jaba lauM deha niroga / dharmapantha sAdhana karo, vRthA jagatako bhoga ||

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bAbU devakumAra jI kA mahAna tyAga [zrI 105 kSullaka gaNeza prasAda jI varNI ] bandhuvara, saMsAra meM jo janmatA hai vaha avazya maraNa ko prApta hotA hai; kintu jo janma lekara paropakAra kArya kara jAtA hai. janma umIkA hI sArthaka hai- hamAre svargIya bAbU devakumAra jI kA janma kevala mvakalyANa meM hI na gayA, parantu Apake dvArA aise kArya niSpanna hue jinase prANI mAtra ko lAbha pahuMca rahA hai| zrApa hI kI udAratA kA phala hai jo Aja myAdrAda vidyAlaya dvArA zrAoka chAtra prati varSa snAtaka hora nikalate haiM- Apane kevala Arthika sahAyatA hI nahIM dI sAtha hI sAtha vidyAlaya ko gaMgA ke taTapara eka vizAla bhavana bhI diyA, jisameM 100 chAtra adhyayana kara sakate haiM, jisakA nirmAgA dartamAna meM 5 lAkha rupaye meM bhI honA sambhava nhiiN| yaha ApakA mahAna tyAga hai; isakI samatA karanA anucita hogaa| hamArA vizvAsa hai ki jaina samAja meM praur3ha zikSA kA bIjAropaNa isI saMsthA dvAga ho rahA hai; ataH isakA zreya bAbU sAhaba ko atyadhika hai| unakI AtmA svarga meM bhI vidyAlaya kI kIrti se prasanna hotI hogI / yahI nahIM pArA meM eka sarasvatI bhavana bhI khela gae, jisameM sahasroM zAstra tAr3apatra para ligve hue vidyamAna haiM- isake sivAya zikhira jI bIsapaMthI koThI ke uttama prabandha meM sahAyaka hue tathA jisa samaya kuMDanapura kSetra meM mahAsabhA huI usa samaya usake sabhApati ApahI the / usa samaya 40000 janatA vahAM upasthita thI, Apane jo nirbhIka hokara bhASaNa diyA, yadi jaina janatA usa para ArUr3ha hokara calatI taba usakA yaha jo hAsa dekhA jAtA hai; na hotA / astu maiM unake tyAgakA sAnumodaka hU~; Apake suputra bAbU nirmanna kumAra va cakrezvara kumAra bhI usI mArga para cala rahe haiN| Apane jisa vizAla bhavana meM gaMgA taTapara jo vidyAlaya cala rahA hai, vaha bhavana tyAdvAda vidyAlaya ko arpaNa kara diyA hai| Aja taka jo vyaya bhavana kI marammata meM lagatA thA, Apake dvArA hI diyA jAtA rahA hai, etadartha maiM kyA sampUrNa jaina janatA ApakA zubha smaraNa rkhegii| ApakA kuTumba mAtra dharmajJa hai; vartamAna meM jo jaina-bAlAvizrAma jisameM saikar3oM jaina kanyA, mahilA va vidhavAe~ zikSA pA rahI haiM, ApahI ke svargIya laghu bhrAtA kI dharmapatnI zrI bra0 candAbAI jI ne sthApita kiyA hai|

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sva. kA. devakumAra jI kI dAnazIlatA [le0-zrIyut paM0 kailAzacandra siddhAnta-zAstrI ] jaina samAja ke bahusaMkhyaka vidvAnoM kA janaka zrI syAdvAda mahAvidyAlaya, kAzI ke gaMgAtaTa para sthita jisa vizAla bhavana meM apane janmakAla se sthApita hai, kyA Apane kabhI use dekhA hai ? yadi dekhA hai to kyA Apane usa bhavana kI mahattA aura suramyatA kA anubhava kiyA hai ? yadi kiyA hai to Apa usa gharAne kI udAratA, dharmaprema aura suruci kA anumAna sAlatA se kara sakate haiM, jisane usakA nirmANa karAyA aura use jaina samAja ke upayoga ke liye de diyaa| ___maiMne sva0 bA0 devakumArajI ko nahIM dekhA / kintu jaba maiM zrI syAdvAda mahAvidyAlaya meM praviSTa huA to usake bhavana meM unakA citra dekhA aura vidyAlaya kI sthApanA ke sAtha unake jIvana ke lagAva kI kathA sunii| phira usake vArSikotsava ke avasara para unake donoM sukumAra putroM ko dekhA aura abhinandana ke uttara meM bolate sunA unake bar3e putra bA0 nirmala kumAra jI ko-- 'hama apane pitA ke pada cinhoM para calane kA prayatna kreNge|' sva. bA0 devakumAra ko dekhane kI merI bAlasulabha utkaNThA to zAnta ho gayI kintu aise mahApurupa kA kevala ikatIsa varSa kI avasthA meM uTha jAnA bahuta kskaa| aura yaha eka aisI kasaka hai jo kabhI miTa nahIM sktii| san 1608 ke 5 agasta kI rAtri kAlarAtri thii| usI kAlarAtri ko 11 baje kalakattA meM vaha puNya puruSa vilIna ho gayA aura jaina samAja para andhakAra chA gyaa| bA0 devakumAra jaise dhanika aura vidvAna the, vaise hI dharmAtmA bhI / sAr3he tIna mahIne kI kaThina bImArI meM bhI mRtyu ke dina taka kabhI jinendradeva kA darzana kiye binA Apane auSadhi nahIM lii| apanA anta samaya nikaTa jAnakara Apane zrI nemisAgara jI varNI ko pahale se hI apane pAsa bulA liyA thaa| ataH Apane samAdhipUrvaka isa zarIra kA parityAga kiyaa| bImArI meM unheM asahya kaSTa uThAnA par3A, kintu apane karmo kA paripAka samajha kara zAnti ke sAtha use sahana kiyaa| ___ usI varSa zrApa kuNDalapura ( damoha ) meM di0 jaina mahAsabhA ke adhivezana ke sabhApati hue the| usa samaya samAja kI unnati ke liye Apane jo vyAkhyAna diyA thA usakI sarvatra sarAhanA huI thii| vaha samaya kaI dRSTiyoM se bar3e saMkaTa kA thaa| eka jo bAbU, paMDitoM aura seThoM ke jhagar3e kA sUtrapAta ho cukA thA aura dUsare usI samaya bhArata ke lArDa miNTo ne yaha hukma diyA thA ki 'zikhara jI ke pazcimI parvatoM para aMgareja aura pUrvIya parvatoM para hindustAnI apane apane ba~gale vanavA sakate haiN|

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bhAskara bhAga 1 bIca kI pahAr3iyA~ jahA~ jainiyoM ke mandira bane haiM, jamIndAra kI haiN| usake liye UMcI se UMcI rakama dekara korTa oNpha vaoNrDama se kharIdane kI arjI jaina loga deM, anyathA vahA~ bhI ba~gale bneNge| . isa hukma se samAja meM tUphAna uTha khar3A hushraa| tabhI yahA~ mahAsabhA kA adhivezana humaa| mujhe eka sajjana ne, jo usa adhivezana meM maujUda the batalAyA ki logoM meM itanA joza thA ki prathama dina hI adhivezana kI kArravAI karanA kaThina ho gyaa| sabhApati SA0 devakumAra jI to devakumAra hI the| Apa bar3e hI sarala, sIdhe, sahiSNu, vinayI aura bolacAla tathA varSAva meM atyanta namra the| kintu Apake sAtha jo ApakA koI kArakuna thA, vaha bahuta hI catura thA, usane turanta hI khar3e hokara kahA ki sarakAra atyAcAra karane para tulI hai| aura hama jIte jI zikhara jI para koI baMgalA nahIM banane deNge| sabase prathama zahIda hone ke liye maiM apanA nAma likhAtA huuN| aba aura bhAI nAma bolate jaayeN| ___ itanA sunate hI logoM kI bolatI banda ho gayI aura soDAvATarI uphona zAnta ho gyaa| phira sabhA kA kAma zAMti ke sAtha huaa| ___ mahAsabhA ke ukta adhivezana meM do kAma ullekhanIya hue| eka to paM0 gopAladAsa jI ke atyAgraha se mahAsabhA kA uddezya dhArmika vidyA aura dharma se aviruddha laukika vidyA kI unnati karanA ho gyaa| dUsarA kArya mahAvidyAlaya kA sthAna sahAranapura se badalakara kAzI meM kara diyA gyaa| kAzI meM zrI syAdvAda pAThazAlA kI sthApanA pahale hI ho cukI thI aura bA0 devakumAra jI ke pitAmaha paM0 prabhudAsa jI ke vartamAna bhavana meM hI sthApita thii| isake prathama mantrI sva. bA. devakumAra jI hI the| mahAsabhA ke mahAvidyAlaya ko usameM milA dene se hI usakA nAma syAdvAda pAThazAlA se syAdvAda mahAvidyAlaya rakhA gayA thaa| kintu bAda meM mahAsabhA kA mahAvidyAlaya punaH alaga ho gyaa| astu, ___ sva. bA. devakumAra jI ko prAcIna zAstroM kI surakSA aura dhArmika zikSA se bahuta hI prema thaa| Apa apane donoM putroM ko bhI pahale dhArmika zikSA dilAkara pIche laukika zikSA dilAnA cAhate the| isake liye Apane paM0 lAlArAma jI ko bambaI se bulAkara apane yahA~ rakkhA thaa| apanI bhrAtR-patnI zrI0 paM070 candAbAI jI ko zikSA dilAkara isa yogya banAne kA zreya bhI pApako hI hai| vidyAprema kA isase adhika jvalanta udAharaNa aura kyA ho sakatA hai? jinavANI kI rakSA ke liye bhI zrApa sadA prayatnazIla rahate the| eka bAra mApa dakSiNa prAnta kI yAtrA ke liye bambaI gye| bhApakI icchA thI ki dAnavIra seTha

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kiraNa 1] sva0 bA0 devakumAra jI kI dAnazIlatA mANikacanda jI kI sahAyatA tathA saMrakSA meM eka sarasvatI bhaNDAra sthApita kiyA jAya, jisake dvArA sampUrNa prAcIna bhaNDAroM kI phiharista taiyAra karAke unakI rakSA kI jAve, tathA jina granthoM ke jIrNoddhAra kI AvazyakatA ho, unakI pratiyA~ likhavA likhavA kara ekatra kI jAveM aura unase samAja ko lAbha pahuMcAyA jaave| isa viSaya meM apane do tIna sabhAe~ bhI kI aura svayaM do hajAra rupayA denA cAhA, parantu candA na ho sakane se kAma nahIM huaa| Apane ArA meM eka sarasvatI bhavana sthApita kiyA, jo Apake suputroM ke prayatna se Aja eka darzanIya saMsthA hai / anta samaya bhI Apa dasa hajAra rupayA ekamuzta aura pA~ca hajAra vArSika kA dAna kara gaye the / ApakI ruci kA patA usa dAna kI tAlikA se lagatA hai / ataH vaha nIce dI jAtI hai, jisase dAnI sajjana zikSA le sakeM ki dAna kisa mada meM denA cAhiye 1 4 10 11 3 jaina mandira ArA " bhadainIghATa banArasa " candrapurI 99 gar3havA (prayAga) sarasvatI bhavana chAtravRttiyA~ dharmazikSA auSadhAlaya sammedazikhara jaina pAThazAlA ArA zravaNabelagola pAThazAlA 500) 300) 200) 200 ) 1500) 200) tIrthakSetroM kI rakSA jainadharma kA pracAra karanevAloM kI 100) asahAya vidhavAoM ko 500) coc) sarasvatI bhavana jaina mandira mandAragiri gommaTeza kalazAbhiSeka gar3havA ke mandira ke pratiSThArtha sammeda zikhara ke rakSArtha 500) 200) ekamuzta vArSika 99 "" "" 99 "" 39 "" 5000) vArSika " 99 d. 2000) 500) 175) 5000) 1500) jaina anAthAlaya hisAra ko 26 bIghA jamIna aura 750) andhe jagar3oM ko 75) 10000) ye mandira Apake pitAmaha aura pitA ke banavAye hue haiN|

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[ bhAga 18 bAbU sAhaba ne jaina samAja kA bar3A upakAra kiyA, kintu usane unakI smRti meM kyA kiyaa| apane upakArI ko bhI bhulA denA saba se bar3I akRtajJatA hai / kintu vaha isa taraha na jAne kitanoM ko bhulA cukA hai| ataH usase isa sambandha meM aba kucha kahanA to bekAra hI hai / kintu unake suputroM ke sAmane hameM eka do sujhAva avazya rakhanA hai / eka to jaina - siddhAnta - bhAskara ke Upara bA0 devakumAra jI kA eka choTA sA blAka avazya rahanA caahiye| dUsare unake nAmakI pranthamAlA cAlU rahanI caahiye| vaise bhavana to unakA jIvita smAraka hai hI / bhAskara

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zrI bAbU devakumAra - smRti-aMka sva0 zrI bAbU devakumAra jI dvArA saMvarddhita digambara jaina mandira candrapurI (candrAvatI ) dur TTIET sva0 zrI bAbU devakumAra jI dvArA samarpita bhavana zrI syAdvAda di0 jaina mahAvidyAlaya, bhadainI, kAzI

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svargIya bAbU devakumAra : udAra svabhAva [ le0 zrIyut paM0 sakalanArAyaNa zarmA, mahAmahopAdhyAya ] bAbU devakumAra mere bacapana ke sAthI the| inakI sampatti korTa oNpha vArDas meM thI / usa samaya inake rahane kA makAna bahuta bar3hiyA nahIM thA / inheM mitavyayitA kA abhyAsa thA / bAbU devakumAra aura bAbU dharmakumAra ye donoM bhAI Apasa meM atyanta sneha se rahate the / devakumArajo apane choTe bhAI dharmakumAra ko yogya banAnA cAhate the / saMskRta aura aMgrejI donoM hI bhASAoM kA unako pUrA jJAna thA / devakumArajI ne bAbU dharmakumArajI ko par3hAne ke liye adhika betana para prophesara aura adhyApakoM ko niyukta kiyA thaa| dharmakumAra pratibhA, rUpa aura guNa meM dvitIya the / hameM eka bacapana kI ghaTanA yAda A rahI hai / bAbU rAmakRSNa dAsa ke anAiTa vAle udyAna meM bAbU jayabahAdura kI bAlamaNDalI jaba-taba krIr3A aura bhoja ke liye calI jAyA karatI thii| isa bAlamaNDalI meM bAbU devakumAra bhI zAmila rahate the / bhoja kA prabandha sabhI pramukha bAla lIDaroM kI ora se hotA thA / bAbU devakumAra isa bhoja praNAlI ke viruddha the, ataH unakI ora se bhoja kA prabandha nahIM huA / eka dina bAlamaNDalI ne taya kiyA ki Aja guptarUpa se bhoja kA prabandha bAbU devakumAra kI ora se kiyA jAya aura nimantraNa bhI unhIM kI ora se bA~TA jaay| phalataH sabhI sAthiyoM meM bAbU devakumAra ke nAma se nimantraNa bA~TA gayA aura bagIce meM do halavAiyoM ko le jAkara bhoja ke liye sabhI zreSTha khAdya padArtha taiyAra karAye gaye / bAbU devakumArajI ko bhI bhoja kA nimantraNa diyA gyaa| devAt unhoMne nimantraNa ko par3hA nahIM aura ve bAbU jayabahAdura ke sAtha udyAna meM bhoja meM padhAre / bhoja samApta hone para unake sAmane halavAI kA bila peza kiyA gayA aura sArI ghaTanA batalA dI gyii| bAbU devakumAra isa ghaTanA se bahuta prasanna hue aura unhoMne turata apanI koThI se halavAI kA bila cukA dene kA ArDara de diyaa| isa prakAra bAlamaNDalI meM eka khAsI culahabAjI rahI / yaha bAlamaNDalI aura nAnA prakAra ke manovinoda aura Amoda-pramodoM dvArA apanA manoraMjana, jJAnasaMvarddhana evaM bauddhika vikAsa kiyA karatI thI / sAmayika viSayoM para carcA karanA, devanAgarI lipi aura hindI bhASA ke abhyutthAna ke liye progrAma taiyAra karanA tathA bhAratIya saMskRti ke unnayana ke liye prayAsa karanA bhI isa bAlamaNDalI kA lakSya thA / kevala bhoja karanA

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[bhAga 1 - - yA kucha khela khelakara jI bahalAnA isakA lakSya nahIM thA; kintu apanA sarvAGgINa vikAsa karanA tathA sevA ke kAryoM meM Age rahanA isa maNDalI kA kartavya thaa| dAna dene kI pravRtti bAbU devakumAra meM prArambha se hI thii| anAthoM, chAtroM aura viSavAnoM ko zakti anusAra sadA dAna diyA karate the| nAgarI pracAriNI sabhA pArA ko inhoMne puSkala mAsika candA diyA, inakI dekhAdekhI aura logoM ne bhI cande kI rakama bar3hA dii| bAbU devakumAra ko pustaka par3hane se adhika ruci thii| yaha ekAnta meM baiThakara aMgrejI aura saMskRta kI pustakeM par3hate rahate the| par3hane ke sAtha bacapana se hI manana bhI karate the| jainadharma aura jainasaMskRti ke saMrakSaNa aura saMvarddhana kI lagana inameM bhArambha se hI thii| inakA bhASaNa bahuta hI madhura aura ojasvI hotA thaa| zrotA mantramugdha kI taraha inakA bhASaNa sunate rahate the| naukaroM para hukma calAne kI apekSA yaha apane hAtha se kAma karanA jyAdA pasanda karate the| inako sUjha vilakSaNa thii| kisI bhI bAta ko khUba Thoka-pITa kara hI svIkAra karate the| antima samaya bAbU devakumAra ne eka dAna-TraSTa kiyA hai| isase inake dvArA sthApita zrI jaina-siddhAnta-bhavana pArA, zrI jaina kanyA pAThazAlA ArA, dharmArtha dharmakumAra auSadhAlaya evaM kaI jaina mandira cala rahe haiN| bAbU devakamAra ke sAtha unakI mRtyu ke samaya dhArmika guruoM ke atirikta bAbU karoDIcanda bhI the| inhoMne sAMsArika mAyA-moha ko chor3a kara bar3I zAnti aura dhairya ke sAtha prANoM kA tyAga kiyA thaa| inake dvArA sthApita jaina-siddhAnta bhavana zrArA kevala jainoM ke liye hI gaurava kI vastu nahIM hai, kintu yaha samasta Arya saMskRti ko akSuNNa banAye rakhane meM sahAyaka hai| vihAra to isa saMsthA se gauravAnvita hai hI, para samapra bhArata meM aisI saMsthAe~ thor3I haiN| isa saMsthA kA mukhapatra jaina-siddhAnta-bhAskara aitihAsika aura purAtattva viSayaka mahatvapUrNa patra hai| isameM uccakoTi kI sAhityika sAmagrI rahatI hai| jaina itihAsa abhI bhI andhakAra meM hai| isa patra ne jaina itihAsa ke aneka mahatva pUrNa niSkarSoM ko janatA ke sAmane rakhA hai| bhAratIya saMskRti kI mahattA aura gaurava ko prakaTa karane meM jainasiddhAnta-bhAskara kA mahatvapUrNa sthAna hai| ___ bAbU dharmakumAra ko asAmayika mRtyu ke uparAnta inhoMne unakI dharmapatnI candAbAIjI ko saba prakAra se zikSA-dIkSA dekara yogya viduSI banAyA thaa| inhIke vicAroM ke phalasvarUpa zrI jaina-bAlA-vizrAma jaisI gauravapUrNa mahilA-saMsthA Aja samAja ko madhura phala calA rahI hai|

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kiraNa 1] svargIya bAbU devakumAra : udAra svabhAva 13 bAbU devakumAra jI mere laMgoTiyA sAthI the, nAgarI pracAriNI sabhA ArA kI unnati meM unakA yoga thA / bAlyakAlIna aura yauvana kAlIna unakI aneka smRtiyA~ Aja bhI mere hRdaya meM jyoM kI tyoM vartamAna haiN| unakA snehI aura udAra svabhAva bhulAye nahIM bhUlatA hai| yoM to unameM mAnavocita sabhI guNa the, para sauhArda, saujanyatA ke sAtha udAratA uccakoTi kI thI / yadyapi bhoga-vilAsa meM mitavyayI the, para paropakAra ke kAryoM meM sadA Age rahate the / mujhe vizvAsa hai ki ve yadi thor3e dina aura jIvita rahate to nizcaya hI jaina samAja ko navIna sAMskRtika cetanA pradAna karate / mAtra 31 varSa kI Ayu meM unakA dehavasAna ho jAnA, samAja ke liye abhizApa siddha huA hai / :0:

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zrIdevakumArajI kI dakSiNa-yAtrA - [le-zrIyut paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa, mUDabidrI ] tithi-saMvat smaraNa nahIM hai| Apa mitaparivAra ke sAtha pArA se calakara ilAhAbAda-prAgarA-jayapura hote hue giranAra phuNce| vahA~ para kucha dina Thaharakara darzanapUjana Adi abhISTa puNya kAryoM ko sAnaMda saMpanna kara vahA~ se zatruJjaya gaye / Apa zatruJjaya kI yAtrA niraMtarAya samApta karake bambaI aaye| bambaI meM Apa svargIya dAnavIra seTha mANikacandrajI ke sammAnya atithi rhe| usa jamAne meM mANikacandrajI digambara jaina samAja ke eka ujjvala ratna samajhe jAte the| digambara jaina samAja jabataka jIvita rahegA, tabataka upayukta dAnavIra ke mahAna upakAra ko bhUla nahIM sktaa| Apane digambara jaina samAja ke utkarSa ke liye bahuta kucha kiyA hai| balki yaha atizayokti nahIM hogI ki vartamAna yuga meM mANikacandrajI ne digambara jaina samAja ko Upara uThAne ke liye jitanA prayatna kiyA thA, utanA prayatna Ajataka kisIne nahIM kiyA hai| usa jamAne meM seTha sAhaba se sArA digambara jaina samAja bhale prakAra paricita thaa| Apake snehapUrNa vizAla hRdaya meM apane kuTumba kI cintA se bhI adhika cintA samAja kI rhii| Apa samAja ke abhyudaya ke liye rAta dina socA karate the| dAnavIrajI ke jamAne meM jaina samAja kA koI bhI hitecchu agara bambaI A jAya to use apane yahA~ AmaMtrita kara yogya satkAra binA kiye nahIM jAne dete the| aisI paristhiti meM devakumArajI kA seTha sAhaba ke yahA~ Thahara jAnA sarvathA svAbhAvika hI rhaa| kyoMki usa jamAne meM mANikacandrajI ke bAda samAja meM bhApa hI kA nAma liyA jAtA thaa| hA~, yahA~ para eka Avazyaka bAta kA ullekha karanA maiM bhUla gayA thaa| vaha yaha hai ki devakumArajI kI isa puNya yAtrA ke preraka evaM mArgadarzaka zraddheya nemisAgarajI varNI the| varNIjI para devakumArajI kI asIma zraddhA aura bhakti thii| kumArajI varNIjI ko apane eka ananya hitecchu hI mAnate the| pratyeka dhArmika kArya meM Apa varNIjI se rAya lete the| Apako varNIjI kI bAtoM para bar3I zraddhA thii| ataeva devakumArajI kauTumdhika ulajhanoM meM bhI kabhI-kabhI varNIjI se salAha bhI lete the| devakumArajI ne apane maraNakAla meM bhI varNIjI ko yahA~ se kalakattA bulavAkara bApa hI ke hAtha se samAdhimaraNa kA vrata liyA thaa| hA~, isa prasaMga para yaha ullekha kara denA bhI Avazyaka hai ki varNIjI ko apane yahA~ pAzraya dekara bhApake adhyayana kI ThIka ThIka vyavasthA karane kA pUrNa zreya bhI devakumArajI ko prApta thaa| varNIjI

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kiraNa 1] zrI devakumArajI kI dakSiNa-yAtrA ne bhArA meM rahakara hI vizeSa pANDitya hAsila kiyA thaa| ___ khaira, devakumArajI bambaI se maisUra aaye| maisUra meM zrApa motikhAne anaMtarAjayya ke yahA~ tthhre| anaMtarAjayya eka dharma zraddhAlu zrImAn the| unhoMne devakumArajI kA acchA Adara satkAra kiyaa| maisUra meM do-cAra roja rahakara vahA~ ke darzanIya sthAnoM ko dekhakara devakumArajI bailagAr3I para zravaNabelgola gye| zravaNabelgola kI yAtrA saharSa saMpanna karake Apa dharmasthala aaye| usa samaya dharmasthala meM caMdayya hegDe the| devakumArajI zravaNabelgola se dharmasthala bhI bailagAr3I para hI aaye| kyoMki usa samaya basa sarvisa Adi aura koI vAhanasaupharya nahIM thaa| zravaNabelagola se dharmasthala, mUDabidrI Adi sthAnoM ke liye ghane jaMgaloM ke bIca cArmADi ghATI se nIce utaranA par3atA thaa| para aise bhayAnaka mArga meM bhI cora luTere zrAdi duSToM kA koI bhaya nahIM thaa| dharmasthala meM devakumArajI kA abhUtapUrva svAgata humaa| ise dekhakara gujara dharmacaMdajI se jo ki yAtrA ke hI uddezya se devakumArajI ke saMgha meM bambaI meM sammilita hue the aura jinako nemisAgarajI varNI kI yogyatA para kama vizvAsa thA, devakumArajI ne varNIjI kI muktakaMTha se prazaMsA kI / dharmacaMdajI ne bhayaMkara jaMgaloM meM gujarate hue eka dina devakumArajI se varNIjI ke bAre meM yahA~ taka kahA DAlA thA ki isa phakIra para vizvAsa karake Apa isa bhISaNa jaMgala meM bAla baccoM ko lekara kaise praaye| usa samaya devakumArajI ne dharmacaMdajI ko yaha lAjabAba uttara diyA thA ki Apa isa phakIra ko nahIM pahicAnate haiN| inameM do-cAra nahIM pacAsa sipAhiyoM kA bala hai| astu, dharmasthala meM devakumArajI sakuTumba kucha roja tthhre| hegDejI ne ApakA bar3A zrAdara-satkAra kiyaa| isa bIca meM eka dina varNIjI ne apanI pUrva bhAvanAnusAra devakumArajI tathA hegar3ejI ke samakSa mUDacidrI meM eka saMskRta pAThazAlA sthApita karane kA zubha prastAva rkkhaa| sAtha hI sAtha isa kArya ke liye Apane svargIya mallana zehijI ke vizAla bhavana ko jo ki jana maTha ke sAmane vartamAna thA, kharIdane kA abhiprAya bhI vyakta kiyaa| mallana zeTTijI kA yaha makAna Apako koI saMtAna na hone ke kAraNa sarakAra ke adhIna ho gayA thaa| muDabidrI meM eka dhArmika pAThazAlA sthApita karane ke prastAva kA devakumArajI tathA hegDejI donoM ne saharSa samarthana kiyaa| hA~, makAna kharIdane ke liye dravya kI AvazyakatA huii| isake liye mUDabidrI maiM eka sabhA bulAne kI prAyojanA socI gyii| sabhA bulAyI gii| usa sabhA meM makAna pArIdane meM jitanA rupayA lagegA usakA prAdhA hegDejI ne dene ko khaa| zeSa bhASA

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bhAskara [bhAga 1 kaTTemAra doDamma zeTdI se dilAne ko varNIjI ne vacana diyaa| pAThazAlA sthApita karane kA zubha samAcAra dharmasthala se hI aralagummaraNa zeTTi jI ko bhI diyA gayA thaa| sabhA meM Apa bhI sammilita hue the| mUDabidrI meM devakumArajI deramma zeTrijI ke yahA~ ThaharAye gaye the aura vahA~ para ApakI kula vyavasthA saparizrama paM0 nemirAjajI ne kI thii| devakumArajI ko livA lAne ke liye zrI padmanAbha zeTTijI, nemi indraja mAdi muDabidrI ke pramukha vahA~ se 6-7 mIla kI dUra hI para gaye the| mUDabidrI meM devakumArajI kA acchA sammAna huaa| Apa yahA~ para kaI dina tthhre| pAThazAlA ke prabandha ke liye yahA~ para kucha roja ThaharanA Avazyaka bhI thaa| apanI pUrva svIkRti ke anusAra makAna kharIdane ke liye hegDe jI ne pA~ca hajAra aura dohamma zeTdI ne pA~ca hajAra isa prakAra donoM ne milakara dasa hajAra candA kiyaa| para jilAdhIza ko udAra kRpA se makAna to sAr3he ATha hajAra meM hI mila gyaa| kyoMki jilAdhIza dharmazraddhAlu vyakti the| basa, usI samaya mUDabidrI meM bAkAyadA pAThazAlA sthApita huii| balki isake uparAnta devakumArajI kI hI preraNA se isI yAtrA meM aMgrejI par3hanevAle jaina vidyArthiyoM ke liye maMgalUra meM eka chAtrAlaya evaM kArakala meM eka saMskRta pAThazAlA aura sthApita huii| isameM zaka nahIM hai ki devakumArajI kI yaha yAtrA sarvaprakAra se saphala rahI aura uttara prAntavAloM se khAsakara bhArAvAloM se yahA~ vAloM kA ghaniSTha sambandha sthApita ho gyaa| balki jaina siddhAntabhavana sthApita karane kI preraNA bhI Apako yahIM se milii| ___ yaha yAtrAvivaraNa pUjya varNIjI ke dvArA kahI gayI bAtoM ke AdhAra para hI likhA gayA hai| isameM apanA kucha bhI nahIM hai| balki varNIjI kA kahanA hai ki devakumArajI kI yaha yAtrA jisa zAna se huI thI usa zAna se uttara prAntavAloM meM se Ajataka kisIkI nahIM huii| isa yAtrA ma dakSiNa ke bhAiyoM ne mApakA bar3A sammAna kiyA thaa|

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: S E ye Upara se nIce kI bhora--- 1 mantoSa kumAra 2 prazedha kumAra 3 pramoda kumAra 4 yogendra kumAra *maheza kumArI nanda galI .50 pa. bA. bAbU nirmalakumAra nirmala kumAra nandAbAI *zazi prama! prema kumAra vimala kumAra ne mamundara bIbI *bAH cakrezvara kumAra (anujA) *ghara bAH devakumAra atula kumAra 8 subodha kumAra 6 saroja kumAra dharmapanI bAbU zAntA devI : kamalA devI cakrezvara kumAra vigramA

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pahale Kalanchal PACK RA na areANA deva parivAra SHASH MA995 : PR NET - na SA EART R AA pitale " S

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patrakAra sva. zrI devakumAra jaina [le0-zrIyut bA0 rAmabAlaka prasAda sAhityaratna ] sva0 zrI devakumAra jaina pArA zahara (ji0 zAhAbAda) ke eka dharmaniSTha vidvAn vyakti the| jisa jena parivAra meM unakA zubha janma huA usa para vINApANi sarasvatI tathA harivallabhA lakSmI kI samAna kRpA thii| eka ora jamIndArI tathA vANijya se pracura dhanAgama thA, to dUsarI ora svAdhyAya aura sevA ke suyaza se didiganta madamatta ho rahA thaa| lakSmI kI ArAdhanA kabhI sAdhya nahIM banI, sAdhya to mAnava maMgala thA; jipake liye antima kSaNoM taka ve vyagra rhe| isa mAnava maMgala kI sAdhanA unhoMne kaI prakAra se kI, para patrakAra ke rUpa meM unhoMne jo amUlya sevA kI usake lie prANImAtra cira RNI rhegaa| isa choTe se nibandha meM unake patrakAra-jIvana para yatkicit prakAza DAlanA abhISTa hai| ___ patrakAra loka-cakSu aura loka-jilA hai| vaha saMsAra ke lie dekhatA aura saMsAra ke lie bolatA hai; vaha jo svAdhyAya karatA hai vaha bhI parahita ke lie| vaha ThIka mukha ke samAna hai jisapara samAja rUpI aMgoM kA pAlana-poSaNa aura saMgaThana kA dAyitva rahatA hai| vaha bhUta kA vizleSaka, vartamAna kA saMsthApaka aura bhaviSya kA agradUta hai| usake vizAla hRdaya meM zAnti kA sarovara, jilA meM agni sphuliGga aura lekhanI meM kaThora tIkSNatA hotI hai| devakumAra bAbU inhIM guNoM se alaMkRta eka yazasvI patrakAra usa yuga meM ho cuke haiM, jaba bhArata kI patrakAritA zaizavAvasthA meM thii| unhoMne san 1865 se jaina gajaTa nAmaka eka mAsika patra kA sampAdana zaru kiyA jo zrArA nivAsI zrI rAjendrakumAra dvArA prakAzita tathA samaya samaya para lakhanaU ke vibhinna presoM (jaina presa, lakhanaU prinTiGga presa, dAmodara presa zrAdi) meM mudrita huA karatA thaa| isakA vArSika mUlya 2) tathA aMgrejI ke eka pUraka aMza ke sAtha 2 // ) thaa| sarakAra dvArA yaha rajisTarDa patrikA thii| jaisA ki isake nAma se hI jJAta hotA hai samasta bhArata ke jaina matAvalambiyoM ko eka sUtra meM saMgaThita karanA aura unako unnati ke mArga para agrasara karanA isakA mukhya dhyeya thaa| bhartRhari kA nimnalikhita prasiddha zloka isa patrikA kA zrAdarza vAkya thA parivartini saMsAre mRtaH ko vA na jAyate / sajAto yena jAtena yAti vaMzaH samunnatim // bhAge calakara (san 1606 ke lagabhaga) isa patrikA ke mukha pRSTha para nimnalikhita eka dohA bhI chapane lagA jaina gajaTa jaga meM kare dharma sUrya prakAza / karai bhaviyA vyartha vyaya bhAvika tamako nAza //

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bhAskara bhAga 18 Upara likhita Adarza vAkyoM se spaSTa vidita hotA hai ki ukta patrikA kA dhyeya jAti aura dharma kI sevA thaa| aba dekhanA yaha hai ki caritanAyaka ke sampAdakatva meM isa dhyeya kI pUrti kisa hada taka huI tathA unhoMne apane kArya meM nItimattA kA stara kitanA U~cA rkkhaa| kisI patrikA meM sampAdakIya ke atirikta sampAdaka kI apanA kahane yogya aura koI vastu nahIM hotii| parantu, prakArAntara se, patrikA meM prakAzita sabhI sAmagrI usIkI hotI hai, kAraNa una sabhI cIjoM ke lie vaha pUrNa uttaradAyI hai tathA una cIjoM ko usakI pUrNa sahamati prApta rahatI hai| patrikA meM viSaya kA cayana, racanAoM kA saMkalana, unakA krama, sajadhaja Adi sabhI cIjoM se saMpAdaka kI ruci aura zrAdarza priyatA kA paricaya milatA hai| kahane kA tAtparya yaha hai ki jisa prakAra nAma rUpAtmaka jagata meM AkAza kA astitva sarvatra vidyamAna rahatA hai usI prakAra patrikA ke sabhI sthaloM meM sampAdaka vidyamAna rahatA hai| isa mUla bhUta siddhAnta ko sAmane rakhakara Age kI paMktiyoM meM yaha spaSTa karane kI ceSTA kI jAyagI ki patrikA ne apanI prakAzita sAmagrI rUpI zrI se jaina sampradAya ko kitanA kIrtimAna banAyA hai| devakumAra bAbU ne jaina gajaTa ke lie jo sampAdakIya lekha likhe unase unake vyaktitva para pUrA prakAza par3atA hai| una sampAdakIya lekhoM kA digdarzana karA denA yahA~ abhISTa jAna par3atA hai, tAki tatkAlIna samAja kI gatividhiyoM kI jAnakArI ho aura yaha bhI mAlUma ho jAya ki samAjika Andolana ko dRr3ha karane ke lie usa manasvI ne kitanA prayatna kiyA thaa| jaina gajaTa ke prakAzana kAla meM bhArata meM rASTrIya nava cetanA kA prArvibhAva ho cukA thA, yadyapi ise pallavita tathA puSpita honA abhI bAkI thaa| isa rASTrIya cetanA kI pRSTha bhUmi ko majabUta banAne ke lie gaNyamAnya netAoM kI dRSTi sAmAjika sudhAra para lagI huI thii| Arya samAja, brahma samAja Adi ke prayatna isI dizA kI ora saMketa karate haiN| jaina sampradAya ke vidvAn , kavi, lekhaka, mAdhu aura muni zrAdi apane matAvalambiyoM ke andara Aye hue sAmAjika kuprabhAva ko dUra kara dharmAcaraNa kI ora lagA dene kA una dinoM prayatna karate the| caritanAyaka ne jUna, 1904 ke eka sampAdakIya meM likhA hai: "jaba hama yaha vicAra karate haiM ki hama 'jainI' nAma karake prasiddha hote bhI jainI ke karane yogya kAryoM se kyoM apane ko sahasroM kosa haTA pAte haiM to hamAre kheda kI sImA nahIM rhtii| vartamAna kAla ke cAla vyavahAra kI jisa samaya pracIna zAstrokta cAla vyavahAra se tulanA kI jAtI hai, to hameM svapna-sA pragaTa hotA hai| parantu jaba unakI uttamatA para lakSya diyA jAtA hai aura jaba una cAla vyavahAroM kI kucha kucha jhalaka videziyoM meM dRSTi par3atI hai to yahI kahanA par3atA hai ki hama unhIM uttama prAcIna vAkyoM ko apanA dhArmika va sAmAjika kAnUna mAnate saMte bhI usa para amala karane ke atirikta usake virodhI mArgapara gamana kara apane 'jainI' nAma meM bahA lagA hai|

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kiraNa 1] patrakAra sva0 zrI devakumAra jaina 16 Upara ke uddharaNa se vidita hotA hai ki jainI bhAiyoM ke zAstrokta zrAcaraNa nahIM karane se vidvAn sampAdaka ne kitanI cintA prakaTa kI hai| samAja sudhAra viSayaka praznoM meM zikSA kA prazna una dinoM mukhya thA / bAlikAoM ko kauna kahe bAlakoM kI zikSA kA bhI samucita prabandha nahIM thA / kintu bAlakoM ko adhikAdhika zikSita banAne kI dizA meM prayatna zuru ho gayA thA / bAlikAoM kI zikSA kI ora logoM kA dhyAna abhI jAtA hI nahIM thA, unameM yahI mAnyatA kAma kara rahI thI ki striyoM ko zikSita banA kara kyA hogA / jaina samAja se isa bhAva ko dUra karane ke lie dekhie usa manasvI ne kyA likhA hai:-- "strI zikSA kitanI zrAvazyaka hai, isake prakAzita karane kI zrAvazyakatA nahIM; kyoMki hamAre ve jainI bAlaka jinhoMne eka mAtra zrI padmapurANa hI kA svAdhyAya kiyA hai dhar3alle ke sAtha kaha uTheMge ki striyA~ vaise hI guNoM se bhUSita honI cAhie jaise ki puruSa aura prAcIna kAla meM bAlaka bAlikAe~ saba hI vidyA ke bhaMDAra se bharapUra rahate the / * gAr3I binA do pahiyoM ke nahIM cala sakatI isI taraha gRhastha dharma suzikSita strI aura suzikSita puruSa ke saMyoga ke binA nahIM cala sakatA 'bemela jor3I ne na mAlUna kitanoM ke gharoM ko tabAha kara DAlA bemela jor3I ne bhArata ko gArada kara diyA / (jUna 1604 zraMka 16 ) / zrApane julAI 1604 ke 17 veM aMka meM mAlavA ke paM0 zivazaMkara zarmA dvArA likhita 'satya bhASaNa' zIrSaka eka nibaMdha prakAzita kiyA aura usa para apanA nimna likhita eka sampAdakIya noTa lagAyA, jisase zrApakI satyapriyatA kA AbhAsa to milatA hI hai, sAtha hI yaha bhI patA calatA hai ki Apa apane vidvAn lekhakoM ko aise upayogI viSayoM para likhane ke lie kitanA protsAhita kiyA karate the:-- "pyAre bhAiyoM ! satya vacana kA abhyAsa nitya kro| paMDitavara kA uparokta lekha satyatA ke satyarUpa kA samyaka darzaka hai, isako vicAra kara apane hRdaya kA bhUSaNa banAo, yahI laukika aura pAramArthika unnati kA mukhya hetu hai / " bhAratIya jIvana meM tIrthATana para bahuta adhika jora diyA gayA hai| khAsakara jaina matAvalambI ise dharmAcaraNa kA eka mukhya aMga mAnate haiN| para tIrthakSetroM meM yAtriyoM ko anekAneka kaSTa sahane par3ate haiM / usa samaya akhila bhAratIya jaina mahAsabhA ne tIrthakSetroM kI dekhabhAla ke lie eka samiti saMghaTita kI thii| isa samiti ke kuprabaMdha se tIrthakSetroM kI dazA acchI nahIM thI / paraduHkha kAtara sampAdaka kA hRdaya vigalita ho utthaa| unhoMne julAI 1604 ke 15 veM aMka meM jaina sampradAya kA dhyAna AkRSTa karate hue likhA:- " pAThaka gae ! jisa samaya hamArA mana apanI vegavatI ke bahAva meM kabhI tIrthakSetroM kI vyavasthA se TakarAtA hai to thor3I dera ke lie vahIM ruka

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bhAskara [bhAga 1 - jAtA hai Aja bhI vaisA hI mAmalA hai| eka ora tIrthakSetroM kI pavitratA aura pUjyatA kA bhAvabhAkara citta ko praphullita karatA hai| dUsarI ora unakI dhartamAna dazA kA kupazyandha darzana de citta ko khedita karatA hai| khedita hI nahIM kintu thor3I dera ke lie prAkula vyAkula kara detA hai|" isI sampAdakIya lekha meM Apane Age cala kara tIrthakSetroM ke kuprabandha ko dUra karane ke saMbandha meM apanA racanAtmaka vicAra spaSTa DhaMga se prakaTa kiyA hai| yadyapi Apa eka sampradAya vizeSa kA hitacintana kiyA karate the para anya sampradAyoM ke prati bhI Apa bar3e udAra the| hinduoM meM veda vAkya sA pracalita 'na gacchet jaina mandiram' kI Apane agasta 1604 ke 20 veM aMka meM aAlocanA likhI thI jo nimna prakAra hai:___ "bhAiyoM ! isa lokokti (dveSI jano ke vacana) ne hamAre bhAratavarSa kA kitanA alAbha kiyA haiva hamAre isa pavitra jainadharma ko kaisA tuccha jagata ke mAnavoM ke sAmane dikhalA diyA hai ki hindUmata kA bacce se bUr3hA taka jainamata ko na mAlUma kitanI ghRNA kI dRSTi se dekhatA hai ki masajidoM meM jAne meM harja nahIM, tAjiyoM ke sAtha marsiye par3hane meM harja nahIM, dihalI, kuzrA, cAka pUjane meM harja nahIM para jainoM ke mandiroM meM jAne se itanA harja hai ki koI bhUla se bhI kadama nahIM rakhatA / cAhe hamAre jainI bhAI dveSa na karake apane hindU bhAiyoM kI satyanArAyaNa kI kathA meM zAmila hoM yA devI jI ke bhajanAdi sunane meM kAna lagAe baiThe raheM / para hamAre hindU bhAI isI uparokta ghar3anta (na gacchet"") ko yAda kara kabhI bhUla se bhI jainamata ke satya upadeza ko nahIM sunte|" isa aAlocanA meM kIcar3a uchAlane kI pravRtti nahIM hai, na kahane kA daMga hI TeDhAmer3hA yA vyaMgAtmaka hai| jo vAstavikatA hai use spaSTa zabdoM meM saralatA ke sAtha rakha diyA gayA hai| yaha zailI pAlocaka kI ziSTatA aura saumyatA kI paricAyaka hai| samAlocanA ke kharApana meM bhI vinaya kA puTa hai| maiM ziSTa samAlocanA kA eka dUsarA udAharaNa dUMgA jo atyanta rocaka hai| baiGkaTezvara samAcAra ne 15 jUna, 1906 ke aMka meM "sAhitya aura vijJAna" zIrSaka lekha meM yaha prakAzita kiyA ki yadi jainiyoM ke kathanAnusAra rAvaNa jainI rahA ho aura mevanAda kumbhakaraNa unake dharmavAle rahe hoM to nahIM samajha sakate ki jainI bhAI usake pApI, surApAyI, gau-brAhmaNa-santApI aura hiMsA-priya hone ke kalaGka ko kina pramANoM se dUra kreNge| yaha bhI prasiddha hai ki rAvaNa aura usake vaMzavAle zaiva the| ziva kI asAmAnya pUjA karake rAvaNa ne vara prApta kiyA thA, kyA jainI bhAI yaha bhI kabUla kareMge ki usa samaya ke jainI brahmA, ziva zrAdi kI pUjA bhI kiyA karate the|" ___ isa AkSepa ke uttara meM sampAdaka jI ne apanI eka sampAdakIya TippaNI (julAI, 1906 aMka 27) meM likhA ki hama sahayogI se pUchate haiM ki usane rAvaNa zrAdi kA surAgayI, go-brAhmaNa

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kiraNa 1] patrakAra sva0 zrI devakumAra jaina santApI aura hiMsApriya evaM zaiva honA kisa jainagrantha meM dekhA hai| yadi vaha apane purANa ke anusAra kaha rahA hai to isakA uttaradAyitva hama para nahIM hai| hAM itanA avazya pUchege ki kyA zaiva loga go-brAhmaNa santApI huA karate haiM ?" ( mIThI cuTakI ! ) anta meM purANoM ke pacar3e meM nahIM par3ane kI prArthanA karate hue ve likhate haiM ki "aba vAda vivAda kA samaya gayA, Ajakala to paraspara vAtsalya bhAva kI AvazyakatA hai| inhIM vAda vivAdoM ne hindU aura jainoM meM aisA vaimanasya DAla diyA thA ki eka dUsare kA muha bhI dekhanA nahIM cAhate haiN| usa purAne baira-vRkSa kI latA aba sUkha calI hai use phira lahalahAne kI kyA AvazyakatA hai| Aiye hama-bAra eka ahiMsA hI kA uddezya lekara mila jula kara kAma kareM aura bhAratavarSa se ekatA kI havA se yahA~ ke purAne phUTa tathA vaira vRkSa ko jar3a se ukhAr3a kara pheMka deN|" kisI ke kaTu AkSepa se devakumAra bAbU kA komala citta tilamilA nahIM jAtA thaa| aise avasara para bar3I zAnti aura dhIratA se ve kAma lete the| samAlocanA ke saMbandha meM unakI bar3I vizada dhAraNa thii| 'samAlocaka bananA sahaja nahIM hai|' zIrSaka lekha meM svayaM likhate haiM"zrAjakala jise dekhie vahI samAlocaka banakara DAkTara jaunasana kI kursI para baiThanA cAhatA hai, parantu usakI aAzA durAzA mAtra ho jAtI hai kyoMki yathArtha samAlocaka honA bar3A kaThina hai| aAjakala ke samAlocaka samAlocanA ke pada meM apane dila kA bokhAra tathA purAnI gahI haI adAvata nikAlate haiM jisakA phala viparIta hotA hai| samAlocanA karate samaya maryAdA ullaMghana karake apane saMkIrNa hRdaya kA paricaya denA tathA apanI vidyA ke garva meM prAkara lekhanI kI tIvra chaTA pradarzita karanA samAlocanA kA zrAddha karanA hai| ........" samAlocaka kA kAma kevala doSa dikhalAne hI kA nahIM hai, varana vaha guNoM ko bhI prakaTa karatA hai|" devakumAra bAbU 'jaina gajaTa' ke dvArA bhAratIya rASTrIya jIvana para bhI yathA samaya prakAza DAlate the, jisase unakA deza-prema parilakSita hotA hai| kalakatte kI eka lipi vistAra pariSad kI vArSika ripoTa para santoSa prakaTa karate hue tathA usakI sahAyatA ke lie hindI premiyoM se apIla karate hue Apane likhA thA-"dezonnati ke lie tIna bAtoM kA honA paramAzyaka hai eka to deza bhara kA eka dharma honA cAhie dUsare deza bhara kI eka bhASA tathA lipi honI cAhie, tIsarI bAta dezabhara meM eka rAjya honA cAhie / ".."eka bhASA aura eka lipi pracAra ke viSaya meM yaha bAta pramANita ho cukI hai ki bhAratavarSa meM rASTrIyatA kA maura deva nAgarI akSara tathA hindI bhASA hI ke mastaka para bAndhA jA sakatA hai| ataH isIke pracAra meM hama bhAratavAsiyoM ko udyoga karanA caahie|" abhI hAla taka jo viSaya itanA vivAda grasta banA huA thA usa para bahuta pahale hI pApa kA yaha sulajhA vicAra sarvathA zlAghanIya hai tathA ApakI dUradarzitA kA paricAyaka hai| sita ra 1904 ke 22 veM aMka meM jaina jAti kI saMkhyA kA hrAsa dekhakara Apane hAsa kA

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[ bhAga 18 kAraNa DhUr3hane ke lie janagaNanA kI zrAvazyakatA para jora diyA thaa| Apane likhA thA ki san 1601 ko madumazumArI meM jainiyoM kI saMkhyA kevala 136 lAkha raha gaI hai jaba ki 1861 meM 14 lAkha thI / Apa yaha jAnanA cAhate the ki isa kamI kA kAraNa kyA hai| kucha loga kahate the ki anekAneka jaina plega se mara gaye, kucha logoM ne anya dharma grahaNa kara liyA, garIboM kI zAdI hI nahIM hotI ityAdi / para vAstavika kAraNa jAnane ke lie apane yaha sujhAva peza kiyA ki pratyeka sthAna meM samucita DhaMga se janagaNanA ho, pUrI jAnakArI gA~va ke vRddha puruSoM se pUcha kara likhI jAya aura usakI riporTa jaina gajaTa ke sampAdaka ke pAsa bhejI jAya; taba hrAsa ke kAraNa kA patA lagAkara usake nirAkaraNa kA udyoga kiyA jAyagA / akhila bhAratIya paimAne para itane bar3e kArya ko apane hAtha meM lenA asAdhAraNa parAkrama kA paricAyaka hai| 22 bhAskara caritanAyaka ke amalekhoM se jo uddharaNa Upara diye gaye haiM unase pAThakoM ko bhalIbhAMti unake vyaktitva tathA mizana ke saMbaMdha meM patA cala gayA hogA / aba unake sampAdakatva meM prakAzita sAmagriyoM ke saMbaMdha meM bhI kucha kaha denA Avazyaka jAna par3atA hai / 'jaina gajaTa' kI phAiloM ko dekhane se jAna par3atA hai ki sAmAjika kurItiyoM ke unmUlana para adhika se adhika lekha, kavitA tathA vArttAlApa rahA karate the| jisa prakAra roga grasta zarIra svAsthya kI prApti nahIM kara sakatA usI prakAra kuTeva grasta samAja bhI utkarSa kI ora asara nahIM ho sakatA / caritanAyaka jaise loka hitaiSI ke lie yaha svAbhAvika hI thA ki sAmAjika sudhAroM para dhyAna dete / junA, viSayAnurAga, abhakSya sevana, pArasparika phUTa, zarAbakhorI, bemela vivAha, paradA prathA zrAdi dUSaNoM para pratyeka zraMka meM pANDitya-pUrNa lekha bhare rahate the jinakA uddezya thA logoM ko ina dUSaNoM se alaga kara saccaritra banAnA / kucha svAsthya viSayaka bhI lekha rahA karate the, jinameM jaina bAlakoM ke girate hue svAsthya para cintA prakaTa kI jAtI tathA kasarata Adi para jora diyA jAtA thaa| jaina-jagata lakSmI kA anugraha prApta kara iha laukika sukha kI sAmagrI ekatra karane kI tallInatA meM mokSako jaba bhUla jAtA taba jaina gajaTa ke anekAneka lekha use paraloka kI yAda dilAte the / vezyAgamana kI nindA meM itanI sundara sundara racanAe~ prakAzita hotI thIM ki unheM par3hakara kitanAhI bar3A vezyAgAmI apanI bhUla para socanA zravazya zrArambha kara degA / maiM nIce eka kavitta uddhRta karatA hU~ jise pAThaka svayaM dekheM kAyA se kAma jAta, gA~Tha hUM se dAma jAta nArIhU se neha jAta, rUpa jAta raMga se / uttama saba karmajAta kula ke saba dharma jAta gurujana se zarma jAta, Apani mati bhaMga se //

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kiraNa 1j patrakAra sva0 zrI devakumAra jaina rUpa raMga doU jAta zAstra se pratIta jAta prabhujI se neha jAta badana kI umaMga se| japa tapa kI Aza jAta surapura ko bAsa jAta, bhUSaNa vilAsa jAta vezyA ke prasaMga se // iTAvA nivAsI zrI candrasena jaina racita yaha kavitta 'jaina gajaTa' ke 16 disambara, 1903, aMka 4 meM prakAzita huA thaa| isI prakAra aise bhI lekha prakAzita hote the jinameM jainiyoM ke tamAkhU pIne para atyanta kSobha prakaTa kiyA jAtA thaa| etadviSayaka kavitAe~ bhI prakAzita hotI thIM, jinake dvArA sAdhAraNa janoM ke hRdaya paTala para yaha aMkita kiyA jAtA thA ki tamAkhU pInA sarvathA nindanIya hai| udAharaNa svarUpa eka kavitta nIce diyA jAtA hai| Aja ke jamAne meM cilama eka bar3I bAta choTe aru moTe dama saba hI lagAte haiN| vAmana au baniyAM kSatrI Doma kI na pUche jAti, bharI dekha cilama tApai jAya jhuka jAte haiM / jaise jIva jagata bIca aoTha (jhUThana) ko pasAreM hAtha tase le ThIkare (cilama) ko muha se lagAte haiM / / kahata kavi AkhoM dekhI maTha jani mAnau mitra cilama caTore oTha (jaThana) sabahI kI khAte haiN| sAmAjika lekhoM ke atirikta dharma viSayaka lekhoM kI saMkhyA bhI pracura mAtrA meM rahatI thii| aise lekhoM meM una lekhoM kA bar3A mahatva hai jo dAna, tapa, vrata, saMyama, zraddhA, bhakti, sevA aura satyabhASaNa ke bhAva ko hRdayaMgama karAne ke uddezya se likhe jAte the| purAtatva aura aitihAsika mahatva ke bhI lekha yadA kadA prakAzita hote the| inameM mAravAda ke bAlI paragane ke bIjApura gA~va meM saMvat 666 kA likhA huzrA rASTrakUTa mammaTa rAjA kA lekha jo jaina gajaTa 1903 aMka 6 meM prakAzita huA thA, vizeSa sthAna rakhatA hai| vikramAditya aura zAlivAhana ke saMvat aura zaka para vicAra karane ke lie aitihAsika lekha bhI eka jagaha pAyA gayA hai| kabhI kabhI dArzanika lekha bhI rocaka aura bodhagamya bhASA meM likhe hue milate the| inakA viSaya rahatA thA 'sRSTi aura isakA kartA' AvAgamana Adi / jaina-jagata kI eka mukhya patrikA hone ke kAraNa usa jagata ke sabhI tAje samAcAra usameM prakAzita hote the| jaina bandhuoM se apIla karane tathA jAtIya svArtha ke sambandha meM sujhAva

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bhAskara peza karane ke liye patrikA eka sugama sAdhana thI / jaina hitaiSiNI saMsthAoM ke hisAba-kitAba tathA anya vArSika vivaraNa samaya samaya para prakAzita hote rahate the, jisase pratyeka jaina bhAI apanI jAtIya gatividhi se pUrNa paricita rahatA thaa| isake atirikta sArvajanika svArtha ke pramukha samAcAra bhI prakAzita hote rahate the / yahA~ maiM do eka aise samAcAroM ke uddhRta karane kA lobha saMvaraNa nahIM kara sakatA siganara mairakonI ne repa maTana khabareM zrA jA cukI haiN| betAra kA tAra aura kArnavala ke bIca meM betAra kA tAra lagAyA hai, kucha inameM eka tAra arla mirAToM ne bAdazAha eDavarDa ko diyA thA / hindI mahArAjA ke ghara rAja rAjezvara saptama eDavarDa hindI bhASA sIkha rahe haiM- unakI eka bahana ne hindI meM yogyatA hAsila kI hai| 'jaina gajaTa' kA yuga rASTrIya navacetanA kA yuga thA / svadezI Andolana jora pakar3a rahA thA / rASTrabhASA kA prazna bhI chir3a cukA thA / isalie rASTrIya bhAva ko puSTa karane ke lie bhI uttamottama racanAe~ prakAzita hotI thiiN| do eka udAharaNa dekheM -- [ eka hindI premI jayapura nareza se hindI - pracAra ke lie nivedana karatA hai ] kavitta jaipura nareza mAdhaveza bhUpati soM mukulita kara kamala yaha arjI hamArI hai / abhaya dAna dIjai zaraNa hindI javAna lIjai prabhu hindumata dharma karma yahI rakhavArI hai // hindI paDhakare rahe saMpata anya bhASI cahai rAja sabhA Adara bina hota yaha khvArI hai // hindU pati toya jAna bhAnukula zeSara mAna hindI sanmAna tu ca karuNA tihArI hai // svadezI vastu pracAra para eka lAvanI kA kucha aMza dekhiye bhAga 18 dezonnati kisa prakAra hove jaba isa para kiyA gayA vicAra / nizcaya huA bar3A jariyA hai dezI cIjoM kA pracAra || muphalisa aura taMga dastoM ko khuzahAla banAnA cAhate ho / bar3e dRSTa rAste ko chor3a satamArga calAnA cAhate ho / to karalo yaha ahada deza kI cIja kharIdeMge harabAra / nizcaya huA bar3A jariyA hai dezI cIjoM kA pracAra //

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kiraNa 1] patrakAra sva0 zrI devakumAra jaina 25 ina samAcAroM ke atirikta kucha phuTakara sthAnIya samAcAra bhI yathA sthAna chApe jAte, jinameM jaina hitakAriNI sabhA Adi saMsthAoM ke adhikatara zrArA nAgarI pracAriNI sabhA, dhArA samAcAra tathA kAryavAhI kI riporTa chupA karatI thI / abataka 'jaina gajaTa' ke sambandha meM jo kucha kahA gayA usase spaSTa hai ki sva0 bAbU devakumAra jaina ne isa patrikA ke dvArA jA sevA kI hai vaha unake nAma aura yaza ko banAye rakhane ke lie paryApta hai| jahA~ taka patrakAritA kA sambandha hai, hindI patrakAritA ke itihAsa meM unakA eka ullekhanIya sthAna hai| jisa jamAne meM hindI ke nAma para par3ha e likhe loga nAka bhauM sikor3ate the : sa jamAne meM hindI meM gadya aura padya se susajjita aisA sundara patra nikAlanA koI sAdhAraNa bAta nahIM thI / 'jaina gajaTa' kI koI bhI prati hAtha meM lIjiye, jAna par3atA hai yaha usa yuga kA darpaNa hai| kyA dhArmika, kyA sAhityika aura kyA sAmAjika sabhI prakAra kI samasyAe~ aura vahIM unake samAdhAna kI ora saMketa bhI sarvatra dRSTigocara hote haiN| isa patrikA ke isa sambandha meM ratalAma nivAsI zrI darayAva siMha hIrAcanda jaina ke udgAra nIce 'uddhRta kara maiM lekha ko samApta kara denA cAhatA hU~ / "yaha jaina gajaTa kyA hai ? kyA anya anya samAcAra patroM kI nAI yaha bhI akhabAra hai / kyA yaha patra kisI eka zrAdamI dvArA apane svArtha sAdhana nimitta nikAlA jAtA hai ? nahIM ! nahIM bhAiyo ! yaha hama saba bhAiyoM ko moha nidrA se jagAkara dharma ke sanmukha karanevAlA mahopadezaka hai yaha eka vahI parama mitra hai jo apane pUre bhojana ko bhI na pAkara peTa bA~dhe hue paropakAra meM tatpara rahatA hai| yaha vahI nidhi hai jisake dvArA icchita padArtha kI prApti ho sakatI hai| yaha eka jaina jAti kA vaha mahatpuruSa hai jo apane vAtsalya bhAva dvArA jAti bhara meM ekatA phailAne meM udyata rahatA hai / yaha usI uttama mArga se sahAnubhUti rakhanevAlA hai jo mokSa mArga kA sahakArI hai|" isa prazasti ke pratyeka varNa se usa mahAn vyakti kI pratibhA kA paricaya milatA hai| zrAja vaha hamAre bIca nahIM hai para usakI zramala kIrticandrikA hamAre varttamAna paritApa ke zamana ke lie paryApta hai|

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anindanIya kA abhinandana ! [ racayitA - zrIyut bA0 vIrendra prasAda jaina alIgaMja ] saMsRti ke raGgamaJca para haiM, hote abhinava zrabhinaya ananta; pratipala abhinaya hotA rahatA, jana banate khala to kabhI santa / pratiprANI abhinaya dikhalAtA, apane-apane karmAnusAra; usakI smRti zravazeSa, kintu, raha jAtI, jo rahatA udAra; athavA nija-para kalyANa hetu, jo karatA abhinaya zrAkarSaka; jo jJAna-satya ko phailAne, zrAtA bhUgra bana zrabhinAyaka; usakA jIvana- nATaka rahatAprati mAnava-mAnasa para kita; vaha marane para jIvita rahatA, karatA sabako zrAzcarya cakita | bhAratI yA ki vaha sarasvatI, karatI usakA hai yazogAna; isa bhA~ti yugoM taka hai karatIusakI sukIrti kA vaha bakhAna / ina yuga-puruSoM kI zreNI meM, abataka agaNita haiM sujana hue; ina mahA mAnavoM meM hI to, haiM vividha kSetra ke razna hue /

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kiraNa 1] anindanIya kA abhinandana ! ina ratnoM meM hI eka ratnathe devakumAra sumana sacce, jinake jIvana se le sakate, zikSosAha pralhar3a bcce| unakI smRti bhI aAja hameM, detA unakA siddhAnta-bhavana' isa zAna bhavana ke nirmAtA, the deva tulya ve hI sajjana / unake 'siddhAnta-bhavana' se hai, 'bhAskara' kI kiraNa sadA zrAtI; jo jana-jana ke anta meM hai, sat zAna ujAlA bhara jaatii| unake siddhAntoM kA 'bhAskara'nikale yuga-yuga taka bhAsamAna, jisake prakAza se mukharita ho, sampUrNa dharA aura zrAsamAna / abhinandanIya kA abhinaMdana, karatA, karanA cAhie satya smAraka saumya rahegA hI, 'siddhAnta-bhavana hai zramara kRtya /

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zrI kA0 devakumAra : jIvana aura vicAradhArA [le0-bhI pro0 candrasena kumAra jaina, ema0 e0 ] bhAratIya itihAsa kA vaha mahAn viSlava, do saMskRtiyoM kA vaha bhISaNa saMgharSa, do yugoM ko pRthak karane vAlA yaha krAntikArI bavara Dara apanI romAJcakArI smRti chor3akara zAnta ho cukA thaa| deza kI dhamaniyoM se pravAhita rakta ke phuhAre kucha kAle dhabbe bana kara sUgva cuke the| pIche chaTa cuke ye gaurava aura samRddhi ke camakIle divasa / pazcima ne pUrva para vijaya prApta kI / pUrva ne ghuTane Teka kara ise IzvarIya varadAna ke rUpa meM svIkAra kara liyaa| mithyAdana, prAramavismaraNa, zoSaNa aura vilAsa kA nava-zAsana prAraMbha ho gyaa| avidyA, ahaMkAra, ADaMbara aura anAcAra ke isa dezavyApI sAmrAjya meM jaina jAti hI kisa prakAra achUtI baca sakatI thii| niHkaSAya muniyoM se vaMcita aura alpajJa paMDitoM se prabhAvita isa asaMgaThita samAja ke pratyeka kArya agnI hI jAti aura dharma ko miTA dene ke liye kRtasaMkala ho rahe the| yaza-prApti kI lolupa lAlasA ne ise parigraha ke bhayaMkara daladala meM pha~sA diyA thaa| samAja kA adhikAMza bhAga dharma ke mUla siddhAntoM se anabhijJa raha kara kucha vidhi-vidhAnoM ke mithyA pradarzana dvArA zrAtmakalyANa kI AzA meM mama thA / idhara aMgrejI zikSA se prabhAvita ine gine navayuvaka apanI saMskRti se A~khe mor3akara videzI zrAcAra vicAra hI nahIM grahaNa kara rahe the, prAcIna dhArmika bhAvanA kA upahAsa kara jAtIya gaurava ko bhI naSTa kara rahe the| lakSmI kA saMkalana aura pradarzana hI isa jAti kI vizeSatA bana gayA thA, jisakA sArA bhAga kusaMskAroM meM vyaya hotA thA / dhArmika zikSA ke lie na to koI vyaktagata ruci thI aura na samAja kI ora se koI saMgaThita prAyojana hI saphala hotA thaa| bahI-khAtA aura ciTThI patrI kI yogyatA isa jAti kI zikSA kI sImA rekhA yaH / zikSA aura kalA-kauzala se vihIna nArIvarga mithyASTi, pArivArika kalaha aura kurItiyoM kA kendra bana gayA thaa| isI vAtAvaraNa meM pala kara bhAvI santati adUradarzI, nikammo aura bhautikavAdI banatI jA rahI thI / vastrAbhUSaNa kA anavarata saMgraha inake jIvana kA mahAnatama uddezya thA / dhArmika AcaraNa bhI usa lakSya ke sAdhana mAtra the / bAla-vivAha kI prathA ne samAja meM vidhavAoM kA eka vizAla varga utpanna kara diyA thA, jinakA jIvana samAja ke svanAmadhanya ThekedAroM ke svArtha sAdhana ke kAraNa nArakIya ho rahA thA / anya dharmAvalambiyoM kI kutsita rItiyA~ isa samAja meM bhI ghara kara cukI thiiN| samAja, sabhAoM, mahAmaNDaloM aura samitiyoM kI bharamAra thI, parantu yogya netA ke abhAva meM inakA kSaNika jAtIya Aveza kevala vArSika adhivezanoM kI vaktatA se Age nahIM bar3ha pAtA thaa|

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kiraNa 1] zrI bA0 devakumAra : jIvana aura vicAradhArA pariData dala aura bAbUdala athavA naramadala aura garamadala kI pArasparika nokajhoMka se vivAda kA prasAra mAtra ho rahA thA, samasyAoM ke samAdhAna kI koI racanAtmaka ceSTA nahIM prakaTa hotI thI / svArthamayI vyApArika nIti ke kAraNa yaha samAja anya hinduoM kI ghRNA kA pAtra bana gayA thaa| yuga ke anukUla apanI saMskRti kI maulika vizeSatAoM ke dvArA mAnavatA ke vikAsa meM sahAyaka banane kA utsAha ekadama luma ho cukA thA / jIvana ke pratyeka kSetra meM tyAga kI apekSA bhogavAda kI pradhAnatA hI dRSTigocara hotI thI / 26 koyale kI khAna meM hIre milate haiM / zrabhizapta janasamAja puruSaratna utpanna karatA hai / isa satya kA jvalanta pramANa thA patanonmukha jaina jAti meM zrArA nagara ke zrIyuta paM0 prabhudAsa jaina kA smaraNIya gharAnA / saMskRta sAhitya kI agAdha vidvattA, gaMbhIra zAstrAdhyayana, udAra svabhAva, dharma-niSThA aura vrata pAlana kI dRr3hatA se anuprANita prabhudAsa jI kA ujjvala vyaktitva isa jAti kA mAnoM puMjIbhUta kIrtistaMbha thaa| unakI jIvana-sAdhanA thI devAlayoM aura dharmazAlAoM ke nirmANa dvArA dharmavRddhi / dIna dukhiyoM kI sevA, vidyArthiyoM kI sahAyatA aura dhArmika anuSThAna inakI lakSmI ke zRMgAra the / zrAja bhI kAzI meM bhadainI ghATa para jinamandira aura dharmazAlA, bhagavAn candraprabhu svAmI ke janmasthAna candrapurI meM nirmita mandira aura svayaM zrArA meM pratiSThita jinAlaya inakI utsAhapUrNa jinabhakti ke sajIva citra haiN| cAlIsa varSoM taka anavarata ekAhAra kA vrata pAlana kara apanI dRr3haniSThA kA paricaya denevAlA jaina samAja kA yaha ujjvala nakSatra causaTha varSa kI Ayu meM paraloka kA yAtrI bana gayA ! phUla apanI surabhi bikhera kara sUkha gayA, parantu samAja usake phala se vaMcita na rahA / yogya pitA ke yogya putra zrI candrakumAra jaina ne pitA ke caraNa cinhoM ko apane jIvana kA pathapradarzaka mAnA / kauzAmbI meM jaina mandira kA nirmANa kara inhoMne bhI pitA ke kArya ko agrasara kiyA / abhI samAja isa adhakacare phala ke miSTa svAda se tRpta hone kI zrAzA hI kara rahA thA ki kAla ne ise samaya meM hI jhakajhora kara vRnta se alaga kara diyaa| cautIsa varSa kI Ayu meM hI sarva guNa saMpanna honahAra navayuvaka ne apane parivAra aura samAja donoM ko andhakAra meM bhaTakane ke lie chor3akara pitRloka kA anusaraNa kiyA / isa vimala jyoti ke zeSa cinha raha gaye the do nanheM se raktAbha jinakA bhaviSya kabhI zrAzA kI muskurAhaTa prakaTa karatA to kabhI nirAzA ke kAjala meM chipane kI ceSTA / nava basanta pUrNa yauvana ko prApta hokara caturdika ullAsa aura mAdakatA vikhera rahA thA / usake sAmrAjya meM prakRti apane samasta raMgIna vastrAbhUSaNoM se susajjita ho bhUma rahI thI / navalatikA zra ko sahArA dene vAle vRkSa raktima kisalayoM kI surabhi se vAyu ko bojhila kara apane kAyAkalpa kA pramANa de rahe the| aise samaya meM jaba bhArata kA konA konA patajhar3a kI udAsInatA ko dUra kara

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[ bhAga 17 navajAgaraNa kI jIvana zakti se anuprANita ho rahA thA, umaMgahIna niSkriya jaina jAti maraghaTa kI zAnti apanAye hue thI / bhautika svArthaparatA kI kAI se zrAcchAdita nIrava sarovara meM jAtIya I utthAna kI eka lahara bhI nahIM dekhI jA sakatI thI / cetanA visphurita saMvat 1933 ke krAnti ke agradUta bhagavAn mahAvIra ke ina mRtaprAyaH upAsakoM meM pragati kI karane ke lie svayaM eka svargIya vibhUti ko mAnava zarIra dhAraNa karanA par3A / caitra mAsa meM jaba svaccha nIlama ke parde para candramA apanI AThavIM kalA kA zubhra prakAza phailA rahA thA, eka divya jyoti zrArA ke usI prasiddha gharAne meM avatarita huI jo pahale se hI ise dhAraNa karane ke lie pavitra banAyA jA cukA thaa| navIna zizu kA pratibhAzAlI mukhamaNDala aura usakA laukika saundaryyaM isa tathya ko siddha kara rahA thA ki eka ujar3e hue samAja ko basAne putra kI yogyatA ke 30 bhAskara lie kisI devakumAra ko kaSTa karanA par3A hai| anubhavI pitA ne apane anukUla hI usakA nAmakaraNa kiyA / isa sundara bAlaka ne bhI jIvana ke dasa basanta bhI nahIM dekhe the ki pitA ne use jIvana-yajJa kI vedI para akelA chor3a diyA sAtha meM rone ke lie thA eka nanhAM sA bhAI dharma kumAra, jisane abhI taka yaha bhI nahIM jAnA thA ki jIvana aura mRtyu meM kyA zrantara hai| jaba isa parivAra se sahAnubhUti rakhane vAle ina viyukta bAlakoM ke bhaviSya kA anumAna karate, usa samaya ye apanI bAla sulabha muskurAhaTa se usa aMdhakAramaya bhaviSya meM mAnoM zraloka kI rekhA khIMca dete| kaThina avasaroM para bhI dhairya dhAraNa karane kI kalA sIkhane kA suyoga inheM bacapana meM hI mila gayA / bhaviSya kA nirmANa mA~ kI goda meM hI kAla kI karAlatA para muskurAne lagA / dasa varSa ke kizora devakumAra ne paitRka uttarAdhikAra meM eka bar3I jamIndArI ke sAtha apane pUrvajoM kI udAra dAnazIlatA, dhArmika utsAha aura jAtIya gaurava kI bhAvanA ko bhI apanA liyA / zraprAptavya hone ke kAraNa inakI jamIndArI rAjakIya korTa zrAva vArDsa ke adhikAra meM calI gayI / bAlaka devakumAra kI zikSA-dIkSA kA koI samucita pravandha nahIM ho sakA / tIvrabuddhi, parizrama, zradhyavasAya ra dhairya ke bala para inhoMne Ai0 e0 taka kAleja kI zikSA prApta kara lI / isake pUrva hI satraha varSa kI komala vaya meM inake hAtha pIle kiye jA cuke the| inakI patnI zrI anUpamAlA devI sthAnIya eka pratiSThita jaina parivAra kI suzIla kanyA thIM, jinhoMne pratyeka avasthA meM apane jIvana-sahacara ko utsAha aura sahArA dete rahanA hI apanA karttavya samajhA aura zrAja bhI unhIM ke patha kA anusaraNa kara rahI haiN| carriaii yuvaka kumAra kI hArdika icchA vizvavidyAlaya kI uccatama zikSA grahaNa karane kI thI, parantu pArivArika paristhiti ne inakI pragati meM bAdhA DAla dI / jilApati ke zrAdezAnusAra inheM apane nanheM sukumAra kandhoM para jamIndArI aura parivAra kI dekharekha kA bhArI

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kiraNa 1] zrI bA0 devakumAra : jIvana aura vicAdhArA bojha sa~bhAlanA par3A / kucha varSa pazcAt rAjya ne AnarerI maijisTreTa kA sammAnIya pada pradAna kara inakI yogyatA pramANita kI ! kaI varSoM taka isa pada kA suyogya saMcAlana kara inhoMne bhI rAjya kArya meM sahAyatA pradAna kI / zrakhila bhAratIya di0 jaina mahAsabhA ke dasaveM adhivezana meM prabandhakAriNI kameTI ke sadasya tathA bArahaveM adhivezana meM sabhApati ke uttaradAyitva pUrNa padoM para manonIta ho inhoMne samAja kI naukA ko khene kA bhI gurutara kAryya saMpAdana kiyA / san 1602 se jIvana paryanta ye tIrthakSetra kameTI ke sabhAsada bane rhe| kAzI ke syAdvAda vidyAlaya kA mantritva pada bhI Arambha meM inhoMne sNbhaalaa| isa prakAra vyaktigata aura sAmAjika kSetra ke vibhinna mahatvapUrNa kAyyoM meM anavarata saMlagna rahane para bhI inakI jJAnapipAsA sadaiva jAgrata rhii| sAre laukika kaMjhaToM ke bIca bhI utsAhI devakumAra zrAdhyAtmika aura sAhityika adhyayana ke dvArA AtmavikAsa karane kA samaya nikAla hI lete the / acala pASANakhaNDoM se TakarA kara agravAhinI saritA prabala vega se uchalatI hai / sAMsArika vighna-bAdhAe~ kisI karmaTha jIvana meM dviguNita utsAha bharane vAlI preraNA zakti bana jAtI haiM / vyaktigata jIvana-saMgharSa ne kumAra jI ko samasta jaina-jAti kI tandrA bhaMga karane ke lie protsAhita kiyA / jAtIya gaurava kI patAkA lekara yaha amara senAnI apane samAja ke vidvAnoM ke prati vihvala hokara mArmika pukAra karatA hai : 31. "he hamAre parApakAriyoM! he hamAre bhAiyoM ! he hamAre jaina jAti kI avanati dekhakara sU bahAne vAlo ! uTho, pramAda-nidrA chor3o, zAkakaMTaka kA mukha tor3A aura dhArmika prIti meM bharakara majahavI joza kA DaMkA bajAo / " kauna haiM ve zatru jA hamArI jAti ko zeSAcahna kara dene ke lie satat prayatnazIla haiM ? "dekho 2 zravidyA rAkSasI isakA ghasITe liye jAtI hai / mithyAtva rAkSasa isako idhara Dhakela rahA hai / phUTa cur3aila bIca meM sahArA dekara avanati ke gar3he meM pheMka rahI hai| pyAre bhAiyoM aba koI kasara hai ?" inakA dRr3ha vizvAsa thA ki jJAna ke pracAra binA kisI bhI jAti kA utthAna asaMbhava hai / 'jaina gajaTa' ke saMpAdakIya vaktavyoM ke dvArA ye sadaiva jainiyoM ko sabhI prakAra kI zikSA aura kalAkauzala meM pAraMgata hone kI preraNA dete rhe| laukika aura pAramArthika sabhI dRSTiyoM se vidyA grahaNa ke pakSapAtI hone para bhI vizuddha jJAna kI paribhASA dete hue ye kahate haiM "jo jJAna viSayAnala kA varddhaka ho, anya jIvoM ke parvata para Arohita karatA ho, jo apane zrApako vismaraNa bAlA ho, vaha jJAna kisI prakAra azAna se kama nahIM / -: vikAsa meM bAdhaka ho, prANI ko mAna karAkara parvata kI talahaThI meM meM paTaka dene

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bhAskara [bhAga 1 - -- ataH "jJAna bhI sAMsArika moha kI prAkulatA se vyAkula rahatA hai to ajJAna aMdhakAra kI saMjJA meM hI A jAtA hai|" spaSTa hai ki AdhyAtmika viveka se yukta jJAna ko hI ve vAstavika jJAna mAnate the| avidyA rAkSasI se bacane ke lie isIko AvazyakatA hai| isI vAstavika jJAna ke ujjvala prakAza se vaMcita rahakara hamArI jAti Aja bhI aMdhakAra meM bhaTaka rahI hai, mithyA saMskAroM meM use prAtmakalyANa kI marIcikA ke darzana ho rahe haiM parantu sukha, zAMti aura samRddhi kA dina prati dina hrAsa hAtA jA rahA hai| kumAra jI ne samAja kI nAr3o pahacAna lI thI aura roga kA upacAra bhI batalA diyA thaa| nArItva aura puruSatva ke samyaka vikAsa se hI pUrNa manuSyatA kA nirmANa saMbhava hai| yadi samAja kA eka aMga niSkriya banA ho aura dUsarA zraddhoMga roga se pIr3ita ho to samAja vyAvahArika jIvana meM kitanI dUra Age bar3ha sakatA hai ? nArI-zikSA hI samAja se mithyAjJAna ke vinAzakArI rAkSasa kA anta kara sakatI hai| isIlie kumAra jo kahate haiM: "he bhAiyoM isa nyAya se ki jaba taka gAr3I ke donoM pahie ThIka na hoMge gAr3I nahIM cala sktii| Apako lar3akoM kI bhA~ti lar3akiyoM ko bhI par3hA likhA kara vivekavAna kara denA cAhie jisameM par3he hue dampatti zrAnanda se gRhastha-dharma kI gAr3I calA skeN|" hamAre samAja meM bAla-vivAha kI kuprathA ne hI bAlaka-bAlikAoM ke vyaktigata vikAsa meM roDe aTakAye haiN| kumAra jI kA vicAra ThIka hI thA ki laukika jJAna aura AdhyAtmika vicAra meM puSTa ho jAne ke pazcAt hI bAlaka-bAlikAoM kA vivAha eka sukhamaya parivAra kI sthApanA kara sakatA hai aura samAja kI samRddhi bar3ha sakatI hai / samAja kI jana saMkhyA para bhI isakA prabhAva par3atA hai, yaha kumAra jI jaise dUradarzI byakti hI samajha sakate the| isa saMbandha meM kitane kSobha ke sAtha ve kahate haiM___ "yaha kamabakhta bAla-vivAha bAlaka-bAlikAnoM ko vidyAlAma se vaJcita rakhane ke atirikta unake jIvana ko bekAra hI nahIM kintu dukhadAyI kara detA hai| yahA~ taka ki bahuta se gharoM kA satyAnAza ho jAtA hai aura tAle laga jAte haiN| ............10 varSa ke andara Adha lAkha jainiyoM ke kama ho jAne kA bar3A bhArI kAraNa eka bAla vivAha bhI haiN|" eka ora isa prakAra samAja kI pragati rokI jA rahI hai aura dUsarI ora samAja kA vaha aMga jo apane varSoM ke anubhava se agalI pIr3hI ko lAbha pahu~cA sakatA thA, viSayAnala meM samAja kI kaccI kalikAoM ko jhoMka kara vidhavAzrA kI saMkhyA hI nahIM bar3hA rahA hai, yuvaka samAja ke samakSa eka vinAzakArI prAdarza upasthita kara usake bhaviSya para bhI kuThArAghAta kara rahA hai| ravivAra

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kiraNa 1] zrI bA0 devakumAra : jIvana aura vicAradhArA kA koI bhI samAcAra kumAra jI ke hRdaya meM zUna kI taraha cubha jAtA thaa| unakA hRdaya ro uThatA thaa| abalA jIvana ke A~sutroM se unakI vANI sikta ho jAtI thii| nimna udAharaNa hI unake hRdaya kI thAha lene ke lie paryApta nahIM ho sakatA: "eka jainI ne 13 varSa kI bAlikA ko cauMsaTha varSa ke vRddha puruSa ke sAtha vivAha diyA / / hAya ! pAThako ! isa bhayaMkara samAcAra ke bA~cane se kyA Apake kaleje usa bicArI abalA ke duHkha sahane ke klezoM ko vicAra kara bhara na pAye hoMge?" mAnasika vikAsa ke lie zArIrika zakti anivArya sAdhana hai; jo saMyama, zIla aura samyak prAcAra ke dvArA hI prApya hai| isa viSaya para kumAra jo apane samAja kA dhyAna sadaiva zrAkarSita karate rhe| unhoMne spaSTataH kahA hai ki samAja kI unnati ke lie usake sabhI aMgoM kA vikAsa zrAvazyaka hai / isa vikAsa ke pradhAna sAdhana haiM (1) yogya upAya (2) yogya mukhiyA (3) hArdika sahAyatA / parantu pAe du roga se grasita isa jarjara samAja kI A~kheM to kevala pIle dhabbe hI dekha sakatI thiiN| samAja ke pichar3e hue vyaktiyoM ko sahArA dekara saMpUrNa samAja kI pragati meM hArdika sahAyatA pahu~cAne kI AvazyakatA hamAre yogya mukhiyA nahIM samajha pAte / pariNAma hai samAja ke eka eka kIrtistaMbha kA patana aura navIna pratibhA kA saMkoca / kumAra jI ke sAmAjika vicAroM kA mUla mantra thA- "pratyeka mAnava kI citta bhUmikA meM aise 2 bhAva rUpI bIjoM ko bonA ki jinake dvArA usa vyakti kI mAnasika zakti prabala hokara dRr3hatA ke sAtha jagata meM vyavahAra karane yogya ho jaay|" kumAra jI ke upayukta vAkya ke pratyeka zabda meM jaina-samAja ke utthAna kA bIja chipA hA hai| Aja jabaki sahasroM varSa se pichar3I huI jAtiyA~ bhI apane jAtIya gaurava ko punaH pratiSThita karane meM samartha bana rahI haiM, ekamAtra kevala jaina-jAti bhAratIya raMgamaMca se apanA astitva bhI khotI jA rahI hai| pUrva gaurava ke Dhola pITa kara koI jAti adhika dinoM taka jIvita nahIM raha sakatI, use vartamAna kI samasyAoM kA nirbhIkatA pUrvaka sAmanA karanA pdd'egaa| kheda hai ki kumAra jI kI jAtIya-bhAvanA kA leza bhI zrAja ke jaina samAja meM nahIM raha gayA / yahI kAraNa hai ki isa jAti kA vilayana bar3I tejI se prAraMbha ho gayA hai| kumAra jI jaina-jAti ke utthAna meM usa sAMskRtika cetanA ke utthAna kA svapna dekhate the, jo sadaiva mAnavatA ko saMkaTakAla se mukta kara jagata meM sukha, zAnti aura samAnatA kA saMdeza phailAtI rhii| jaina-saMskRti ke prasAra meM hI ve deza aura vizva kA kalyANa mAnate the| pAzcAtya saMskRti ke kuprabhAvoM para dRSTipAta karate hue ve kahate haiM "aise samaya para jabaki cahu~ ora Atma dharma lupta hokara eka aisI mAyAvI dharmAbhAsinI devI jagata ke prANiyoM ko vimohita kara rahI hai ki jisase ve sarva sadguNoM ko padadalita kara zarIra ko

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[ bhAga 18 sundara vastroM se AcchAdana karane meM, pairoM ko vijJAyatI bahumUlya carma- pAdukAnoM se suzobhita karane maiM, khAnapAna meM bhakSya bhakSya kA vicAra chor3a khar3e baiThe va soye jo kucha bhI zrAyA khA lene meM, panI bAharI cAlaDhAla kI camaka dikhalA jagata ke mAnavoM meM 'catura' kahalAne kI caturAI karane maiM tathA apane svArtha ke sammukha para ke nyAyayukta artha ko bhI apane sahasrazaH udyama ke bala se dUra kara dene meM apanA gaurava samajhate haiM *** bhAskara pAzcAtya jagata kI isa bhogavAdI, ucchaM, khala, bAhyAcaM varayukta aura svArthamayI pravRtti ne hI hamAre deza kI sukha-samRddhi ko naSTa kara diyA hai| isakA prabhAva dUra karane ke lie tyAgamayI, saMgata, zrAtmavikAsayukta aura paramArthamayI jaina saMskRti kA prasAra hI ekamAtra upacAra hai| kumAra jaina-saMskRti kA pracAra karane ke lie deza meM aise upadezakoM kA jAla bichA denA cAhate the jo dezI aura videzI bhASAoM ko jAnate hoM, pracalita hindI meM sundara bhASaNa kara sakate hoM, saMskRta ke dharma granthoM se pUrNataH paricita hoM, aura sabhI dharmo ke mUna tatvoM ko hRdayaGgama kiye ho / vartamAna vastuvAdI bhAvadhArA kucha AdhyAtmika muniyoM ke upadezoM se dUra nahIM ho sakatI / ye navIna upadezaka dezakAla ke anusAra vyAvahArika upadeza dekara janatA meM dharma kA samyak pracAra kara sakeMge / kumAra jI inakA vetana bhogI honA zrAvazyaka samajhate the / spaSTa hai ki ye jainasaMskRti ko kucha andhabhaktoM kI dikhAvaTI zraddhA kA viSaya banAnA nahIM cAhate the, balki use yuga kI samasyAvoM kA samAdhAna karane vAlA mahAn sAdhaka banAnA cAhate the / kheda hai ki isa prakAra kI yojanA taka saphalatA pUrvaka kAryya nahIM kara sakI, kevala isalie ki hamAre pUMjIvAdI jaina samAja ne isameM munAphe kI koI guMjAiza nahIM dekhii| isake sAmane to paropakAra aura dharma pradarzana ke kucha sadhe sadhAye numkhe taiyAra haiN| pariNAma hai ki eka aura saMpatti aura zoSaNa ke bala para eka janavarga deza kI samRddhi bar3hAne vAle utpAdana kAyya se virata rahakara kevala upabhoga ko hI jIvana kA lakSya banA rahA hai aura dUsarI ora sAdhana aura avasara se vaMcita vizAla janavarga bhikSAvRtti ke dvArA peTa pAlane meM hI jIvana kI sArthakatA mAna baiThA hai / utpAdana ke binA upabhoga deza ko nirdhana banAtA jA rahA hai| isa sambandha meM kumAra jI ke zabda Aja bhI vicAraNIya haiM : "kheda kI bAta hai ki hamAre bhArata meM bhI lAkhoM aise bhikhamaMge bacce ghUmA karate haiM jinako hamaloga paise de de kara hamezA ke lie bhikhArI tathA badamAza banA dete haiN| kyA acchA ho yadi koI paropakArI ina sabako yathocita zikSA dilAne ke lie AzramoM kA yatna kare aura taba koI kisI bacce ko paisA Adi binA kAma liye na deve / kyA yaha kArya deza sudhAra kI zreNI meM gaNanA yogya nahIM hai ?" 'nirdhana bhikhamaMgoM se bharA huA deza kucha pUMjIpatiyoM ke rahane se hI samRddha nahIM kahA jA sakatA / prasiddha hai ki 'bubhukSitaM kinna karoti pApaM / " bhUkhA bhArata dharma, jJAna, rIti aura nIti ko

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kiraNa 1] zrI bA0 devakumAra : jIvana aura vicAradhArA nahIM samajha sakatA / aise deza kI saMskRti kA nAza anivArya hai aura isakA mUna hai utpAdana se udAsInatA; spaSTa hai ki kumAra jI ne apane yuga kA kitanA gaMbhIra adhyayana kiyA thA aura unake vicAra yuga se kitane bhAge the| jaina-saMskRti isI bhogavAda ko dUra kara karmavAda kI pakSapAtI hai| isIlie isa saMskRti ke vikAsa kI AvazyakatA hai / kumAra jI ke anumAra apanI saMskRti kI rakSA kA dUsarA upAya hai apanI bhASA kA paThanapAThana aura usake vyavahAra kA protsAhana / ve na to videzI zikSA ke virodhI the aura na pAzcAtya kalA-kauzala ke viruddha / unhoMne bhAratIya vidvAnoM ke lie aMgrejo zikSA ko zrAvazyaka mAnA, kevala isalie ki hama pAzcAtya jagata se apanI saMskRti ke anukUla navIna bhAvanAoM ko grahaNa kara adhaka vyAvahArika bana sakeM / yadi hama mithyA svAbhimAna ke vaza meM par3akara dUsaroM ke guNoM ko bhI tyAjya samajhane lageMge to hamArI saMskRti eka saMkucita paridhi meM rahakara naSTa ho jaaygii| vahI saMskRti unnata ho sakatI hai jo pratyeka deza, kAla aura avasthA meM grAhya bana ske| zikSA kA prasAra hone se mAnasika vikAsa to ho jAyagA, parantu deza kI nirdhanatA ko dUra karane kA pradhAna upAya zilpa aura kalA kI unnati hai; jisase apane deza ke prAkRtika upAdAna aura janazakti ke prayoga dvArA hama videzoM meM nirvAsita apanI lakSmI kA punaH svAgata kara skeNge| videzI vastuoM kA prayoga hamArI utpAdana zakti ke lie sabase ghAtaka astra haiN| svadezI kala-karakhAnoM kI vRddhi para bala dete hue ve kahate haiM "isalie jarUrI hai ki hama kAr3A, diyAsalAI, laima, zrAdi kula cIjoM ke itane kArakhAne kholeM ki jisameM hameM vilAyata se maMgAne kI jarUrata na pdd'e| isa kArya ke lie--- "hamako isa deza meM aise kaloM va kArakhAnoM ke kAma ke jAnakAra manuSya paidA karane caahie"| aura isakA sArA bhAra hamAre jaina samAja para hai jo apano vyAgara buddhi ke lie prasiddha ho cakA hai| videzoM meM jAkara isa prakAra kI zikSA prApta karane ke lie protsAhita karane vAle unake ye zabda hai-- ___ "hamArA to yaha vizvAsa hai, jabataka hamAre bhArata ke vyApArapriya mAravAr3I mahAzaya ke vidyArthI amerikA jAkara zilpa-vidyA lAbha na kareMge tabataka isa deza meM kArakhAnoM kA bar3hanA kaThina hai| isa sAMskRtika utthAna ke puNya kArya meM dharma ko bAdhaka mAnanA kevala azatA kA paricaya denA hai| kumAra jI kahate haiM-- __ "jaina zAstroM meM rAjAoM aura seTho ke jo caritra haiM unameM bahutoM ne samudra yAtrA kI thI, aise pramANa milate haiN| isake atirikta amerikA va iMgalaiNDa meM binA mAMsa bhakSaNa kiye koI raha

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bhAskara bhAga 2 nahIM sakatA, yaha bhI galata hai| lAkhoM prAdamI vilAyata amerikA Adi meM mAMsa va madirA tyAgI maujUda haiN| deza meM sAMskRtika jAgaraNa kI navIna lahara taba taka udvelita nahIM ho sakatI,jaba taka hama svayaM apanI saMskRti ko usake zuddhatama rUpa meM pahacAnane yogya nahIM bana jAte / sadiyoM kI AtmavismRti ne hamAre sAMskRtika vyavahAroM kI upAdeyatA para itanA pardA DAla diyA hai ki hama usake mahatva ko samajha hI nahIM paate| samAja meM pracalita tyohAroM aura anuSThAnoM kI vikRti ne unakI aitihAsika pRSThabhUmi ko dhUmila kara diyA hai| udAharaNArtha dIpAvalI ke viSaya meM kumAra jI kI sUkSma dRSTi dekhiye___"yaha eka jainiyoM kA hI tyohAra hai| kArtika vadI 15 ke roja prAtaHkAla zrI mahAvIra svAmI kA mokSa-kalyANaka huA aura usI roja zrI gotama svAmI ko kevalajJAna kI prApti huI hai, usI roja inakI gaMdhakuTI racI gaI, 12 sabhAe~ lagIM, jinameM strI-puruSoM ne zrAkara zrI gautama svAmI arthAt gaNeza (gaNadhara) kI aMtaraMga bahiraMga lakSmI sahita pUjana kI aura dharmopadeza sunaa"| parantu Aja hamAre jaina-samAja meM kyA ho rahA hai ? "hamAre ajJAnI strI-puruSoM ne vItarAgI zrI gaNeza (gautama svAmI) ke pUjana ko tyAga kara mithyA pravRtti ko yahA~ taka mAna liyA hai ki rAtri ko haTarI rakhakara miTTI ke gaNeza-lakSmI kI pUjana karane se apane kuTumba va dhana kI vRddhi samajhate haiM / yaha hai AdhyAtmika-saMskRti ko tyAgakara vastuvAdI pravRtti kI ora AkarSita hone kA pariNAma ki hama apane smaraNIya lakSya kA vAstavika svarUpa bhI bhUla gye| saMskRti kA hrAsa isase adhika aba kyA ho sakatA hai ?" kumArajI kI dRSTi kevala apanI jAti ke utthAna taka hI sImita nahIM raha sakatI thii| vaha to rASTrIya utthAna kA eka aMgamAtra hai| rASTra ke pratyeka ghaTaka kA vikAsa rASTrIya vikAsa kA pUrvAbhAsa hai| ve yuga kI pratyeka rASTrIya bhAvadhArA kA samarthana karane meM sadaiva tatpara rahe hai| svadezI Andolana inake vicAra ke anukUla thaa| svadezI vastuoM ke prayoga meM ye deza kI samRddhi kA vikAsa dekhate the| "bhAvArtha yaha ki hamako mahaMge, saste, phaizana, gairaphaizana kA khayAla chor3akara apane deza kI kI banI cIjoM kA vyavahAra karanA cAhiye, jisameM yahA~ kI kArIgarI camaka uThe aura phira hameM durbhikSa phaMDa kholanA na par3e aura na bhArata kI bhArata kI kahAnI bayAna karanI pdd'e| bhAratavAsiyoM ne abhI taka isa para dhyAna nahIM diyA hai jisakA pariNAma hai ki eka ora to hama apane deza kI bahumUlya upaja kacce mAla ke rUpa meM saste dAmoM meM videzoM ko bheja raheM aura dUsarI ora peTa bajA bajA kara do muDI canoM ke lie samasta saMsAra meM apanI prati karuNa kahAnI ke

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kiraNa 1j zrI bA0 devakumAra : jIvana aura vicAradhArA gIta gAte hue lajA kA anubhava nahIM krte| deza meM audyogika vikAsa ke sambandha meM inake vicAroM kA sArAMza hama pahale hI jAna cuke haiN| videzoM meM svAvalambana ko kitanA mahatva diyA jAtA hai aura isa bhavanA ko rASTra ke bhAvI karNadhAroM meM kisa prakAra baiThA diyA jAtA hai isa para dRSTipAta karate hue ve kahate haiM___ "amerikA meM loga apane putroM ko svapoSaNa (Self help) kA niyama sikhAne ke vAste unako zrApa khAnA kapar3A nahIM dete haiM balki ve khuda mihanata karake paidA karate aura kAlijoM meM vidyAlAbha karate haiN| .......... para kheda hai hamAre lar3ake pArAma kI koTharI meM baiThakara vidyA prApti karanA cAhate haiN| bhalA kahI masanada kI gaddI para baiThakara tapa hotA hai ?" ___ kyA hamane kabhI yaha vicAra karane kI ceSTA kI hai ki hamArA jhUThA santAna-prema svayaM usake bhAvI jIvana ko kaSTadAyaka banA detA hai aura deza ko nikammI janasaMkhyA se bhara detA hai ? baMgAliyoM ne jaba svadezI Andolana kA pracAra karane ke lie sabhAoM kA Ayojana kiyA to ye kahate haiM "aisI sabhA sthAna 2 nagara 2 aura gA~va 2 meM honI cAhiye ki bhArata ke vyApAra, zilpa, kalA-kauzala Adi kI unnati ho| hamAre jainI bhAiyoM ko bhI deza kI bhalAI meM sammilita honA caahie"| aMgrejI sarakAra ke prati vidroha kA prathama visphoTa baMga-bhaMga ke virodha meM milatA hai| usa samaya kumAra jI zatazaH janatA ke pakSapAtI rhe| unake zabdoM se kitanI dUradarzitA Tapaka "isa prakAra prajA kI pukAra para dhyAna na denA eka bhArI rAjanaitika bhUla hai aura bure pariNAmoM se khAlI nahIM hai"| parantu ve kisI bhI rASTrIya andolana meM nIti kA bhaMga karanA ucita nahIM samajhate the| upadeza dekara saralatA se kAma nikalane meM unheM vizvAsa thaa| parantu samAja, rASTra ora saMskRti ke prati apane uttaradAyitva ko samajhane aura tadanusAra kArya meM tatpara hone kI kSamatA hamameM usI samaya A sakatI hai jaba hama apane dharma ko samajhale arthAt vicArane aura kArya karane kI usa praNAlI ko hRdayaGgama karaleM jo deza, kAla aura avasthA ke anukUla hamArI maulika prakRti se sAmaasya rakhatI ho / sAmAjikatA manuSya kI maulika prakRti hai aura mastiSka usakI sabase bar3I vishesstaa| isIlie niHsvArtha karma aura dUradarzitA mAnavadharma ke abhinna aMga haiN| jaina dharma ke isa gUDha tatva ne kumAra jI ko AkarSita kara liyA thaa| jise unhoMne bar3e sarala zabdoM meM vyakta bhI kiyA hai RSiyoM ke vAkyoM para....dhyAna diijie| ve kahate haiM, he bhavya jIvoM! saMsAra ke

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bhAskara [bhAga 18 duHkhoM se chUTane ke lie apane karmoM kI nirjarA kIjie."..."karmoM ko dUra karane kA upAya dhyAna hai....... dhyAna jJAna aura vairAgya se hotA hai .........." jJAna aura vairAgya parigraha kI mamatA ko dUra karane va satsaMgati se prApta hote haiN| __vaha dharma vAstavika nahIM kahA jA sakatA jo hameM, paraloka kI sunahalI zrAzA meM pha~sAe rakhakara isaloka meM akarmaNya banA de| saccA dharma to laukika kSetra meM bhI unnati kA patha pradarzita karatA rahatA hai aura bhaviSya se bhI nizcinta banA detA hai| aise prAtma dharma kA saccA paricaya pAne ke liye anubhavI sAdhaka ke atirikta dUsarA koI sAdhana nhiiN| jisa jAti meM aise dharma gurutroM kA abhAva ho gayA usakA bhaviSya andhakAramaya nahIM to aura kyA ? isIlie kumAra jo duHkha ke sAtha kahate haiM:__"yadyapi do yA cAra kSullaka hameM idhara udhara dikhalAI par3ate haiM para ye vidyAhIna va dhyAna ke mArga se anabhiza hone ke kAraNa na to apanA bhalA na dUsaroM kA bhalA kara sakate haiN|" parantu Aja bhI hamAre pAsa apane pUrvajoM kI vaha atula nidhi vartamAna hai jise upayoga meM lAkara hama apanI isa prazAtmaka daridratA kA hI nAza nahIM kara sakate; kintu saMsAra ke samasta AkAMkSI prAtmAoM ko muktahasta dAna dekara tRpta bhI kara sakate haiN| hamAre zAstra mukta zrAtmAoM ke anubhavoM, vicAroM aura sandezoM ke adaya bhaNDAra haiN| AvazyakatA hai inake jINoMdvAra kI aura una ke AdhAra para Adhunika bhASAoM meM choTe choTe granthoM ke nirmANa kii| parantu yaha to tabhI saMbhava hai jaba hamAre hRdaya meM una zAstroM ke prati Adara kA bhAva ho, unake dvArA pratipAdita mArga ko hama apanI unnati kA ekamAtra sahArA samajhe aura unapara dhyAna denA laukika dRSTi se bhI Avazyaka maanleN| parantu Aja kyA avasthA hai ? bhAI mAhaba zrApako ha~sI AvegI lekina itane zAstra sune ki pUre 40, 45 varSa sunate ho gae, parantu abhItaka yaha bhI mAlUma nahIM par3A ki jo zAstra jI bA~ca rahe haiM, unakA nAma kyA hai| yadi kabhI paMDita jI pUcha baiThate haiM ki kaho sAhaba ! kala kyA par3hA gayA thA aura Aja kyA par3hA gayA hai, to hama sunakara ha~sa dete haiM aura jhaTa kaha dete haiM ki paMDita jI inakI to hameM kucha bhI khabara nahIM hai| aba zrApa hI batAiye hamArA paraloka kaise sudhregaa|" paraloka hI nahIM prAtmabala, Atmagaurava aura aAtmacintana ko bhUla kara Aja hama isa loka meM bhI bigar3ate jA rahe / zrAtma-dharma kI hAni kA eka vizeSa kAraNa bhI hai| kumAra jI dvArA tathya kI sUkSma anubhUti dekhie: "yadi zAstroM ke svAdhyAya se va kisI kAraNa se kisI kA citta saMsAra se udAsa bhI humA aura zAna tathA vairAgya ke sanmukha bhI huzrA to usako koI sthira karane vAlA va dilAsA denevAlA va usake vicAra ko sarAhane vAlA nahIM milatA hai, jisase"""""usakA vairAgya kSaNasthAyI rahakara

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zrI bA0 devakumAra : jIvana aura vicAradhArA kiraNa 1] sadA ke lie anta ho jAtA hai| yaha unalogoM kI kahAnI hai jo laMbe tilaka se zrabhUSita hokara dhArmika kRtyoM kI pahalI paMkti maiM ucakate hue dekhe jAte haiN| Adhunika yAntrika sabhyatA ko mAnavatA kA carama vikAsa mAnane vAle sumabhya navayuvakoM ke lie to ye grantha purAtatvavettAoM ke lie hI upayogI haiM aura aise vyakti cir3iyAkhAnoM meM suzobhita hone yogya / kumAra jI dharma ke sAmAjika mahatva se pUrNataH avagata the unakA vicAra thA ki dharmarakSA ke lie kisI dharmAvalaMbI kI sAmAjika ekatA bhI Avazyaka hai anyathA usa dharma kA bhI nAza hone lagatA hai / dharma pracAra ke lie IsAI mizanariyoM kI paddhati kA prayoga isa yuga ke anukUla samajhate the / dharmopadezakoM kI yogyatA ke viSaya meM unake vicAra hama jAna cuke haiN| usake atirikta ve kahate haiM: "yadi hamAre jainadharma kI bhI pustakeM choTI choTI likhakara isa prakAra par3he likhe logoM meM bA~TI ya~ to jinadharma kA mahatva sarva sAdhAraNa para prakaTa ho jAya / " paira-dharma ke prati inake vicAroM kA sAra 'jaina gajaTa' meM prakAzita eka sUcanA meM mila jAtA hai: "bar3e dinoM kI tAtIloM meM usa dharma kI sabhA hogI jo dharma saMsArI jIvAtmAoM ko paramAtmA banA dene ke mArga kA nirUpaNa karane vAlA hai / " spaSTa hai ki isa dharma ke pradhAna tatva vizvabandhutva aura karmayoga para inakA aTUTa vizvAsa thA / apane dharma ke prati ekaniSThA rakhate hue bhI kumAra jI sAMpradAyikatA kI manovRtti se lipta na the| unakA kathana hai ki- 36 66......... .... niSkAraNa kaTAkSa rUpa vacanoM kI varSA anya matoM para karanA chor3a kara nyAya aura yogyatA ko apane hRdaya kA hAra banAve, jisase jagata meM lajjita na honA par3e / " parantu apane dharma kI maryAdA bhaMga karane vAlI koI bhI ghaTanA suna kara ye ubala par3ate the / pAlItAnA ke ThAkura sAhaba ekabAra jUtA pahane eka jaina mandira meM praveza kara gaye / isa ghaTanA kI zrAlocanA karate hue ye nirbhIkatA pUrvaka kahate haiM: .......... jainI kyA koI bhI dharmAvalaMbI apane devAlaya meM kisI ko jUtA pahana kara nahIM jAne "zrImAna ko ucita hai ki dezamAtra ke dharmoM kA gaurava banAye rkheN|" degA | mAnava dharma kA samyaka vikAsa karane ke lie utkRSTa sAhitya kA vikAsa bhI zrAvazyaka haiM kyoMki isI ke mAdhyama se hama apane pUrvajoM ke vicAra jAna sakate haiM aura apane jIvana meM unakA upayoga kara sakate haiN| kumAra jI ne isa yuga kI pracalita bhAratIya bhASA hindI kA pakSa grahaNa

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[ bhAga 18 kiyA, kyoMki isake dvArA janasamAja meM kisI vicAra kA prasAra atyanta sulabha aura prabhAvotpAdaka ho sakatA hai / videzI bhASA se yaha kAryyaM kaThina ho jAtA hai aura hamArI unnati kI gati dhImI par3a jAtI hai| unakA kahanA hai - "hamAre likhane kA yaha prayojana nahIM hai ki videzIya bhASA na sakhI jAya, kintu yaha hai yadi hama apanI mAtRbhASA meM vijJAna kI carcA, DAkTarI kI pustakeM, vakAlata ke grantha Adi par3hane lageM to hamArA kitanA samaya bace aura vaha bacA huA samaya usa hunara kI unnati meM lagAyA jAya to hamAre yahA~ vidyA kA prakAza kitanI jaldI ho / " isalie apanI mAtRbhASA kA sAhitya bhANDara bharane ke lie "hamAre svadezavAsiyoM kA yaha karttavya hai ki ve nAnA prakAra kI vidyAoM kI pustakoM kA ulthA videzIya bhASAoM se sugama devanAgarI bhASA meM karake dhIre dhIre isa bAta kA pracAra bar3hAveM ki sAmAnya nAgarI jAnanevAlA mahAjana va dukAnadAra bhI una pustakoM ko par3hakara usa vidyA ke jJAna se to viza ho jAya / " 40 bhAskara nahIM to nizcita hai ki " deza kI unnati binA svadezIya bhASA kA zrAzraya lie tathA vidyA kI prApti meM videzIya bhASA kA zrAzraya chor3e nahIM ho sakI hai / " bhASA ke svarUpa ke sambandha meM ye saralatA ke pakSapAtI the "saMskRta zabdoM kI adhikatA " vizeSa rucikara na hogii| unake sthAna meM zrAjakala ke bolacAla ke zabdoM meM vastuoM ke svarUpa ko samajhAne se vizeSa lAbha hone kI zrAzA hai / " isIliye ve hindI-pracAra meM jainiyoM ko bhI sahayoga dene kA parAmarza dete haiM-- " zrArA nAgarI pracAriNI sabhA hindI pracAra meM yathocita yatna karatI rahatI hai / hama isakI saphalatA ke icchuka haiN| dezopakArI jainiyoM ko bhI ukta sabhA ke sAtha vizeSa sahAnubhUti rakhanI cAhiye / " hindI-sAhitya ke vikAsa meM sarvapradhAna bAdhA rahI hai, granthakAroM ke prati protsAhana kA prabhAva; nahIM to " bhAratavarSa meM hindI lekhakoM kA ToTA nahIM hai / parantu unake grantha dravyAbhAva se nahIM chapate ra par3e par3e sar3a jAte haiM / granthakAra bhI samucita zrAdara tathA puraskAra nahIM pAkara hatAza ho jAte haiM / " ye striyoM ko bhI lekhana kArya lie utsAhita karate rahate the / sAhitya ke kucha aMgoM ke prati inake vyaktigata siddhAnta mI vicAraNIya haiN| nATaka ke abhinetA ke guNoM kA nirUpaNa karate hue ye kahate haiM

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kiraNa 1] zrI bA devakumAra : jIvana aura vicAradhArA "nATaka meM usI ekTara (khilADo) kI prazaMsA hotI hai jo ki usI bhAva meM bhIgakara mAno vahI ho jAtA hai|" kyoMki bhAratIya dRSTi se bhAvoM kA sAdhAraNIkaraNa hI nATaka kI saphalatA hai aura "hajAroM manuSyoM ke cittoM meM apane citta kA bhAva khIMca denA usI samaya saMbhava hai jabaki usa rUpa ho jaay|" pArasI nATakoM ke prati ghRNA kA yahI kAraNa hai "sAhitya kI unnati kA aMga nATaka bhI hai kintu aAjakala bhAratavarSa meM nATakoM ko zraddhA pArasI nATakoM ne uThA dI hai|" utkRSTa nATaka deza kI unnati meM kitane sahAyaka hote haiM "yadi zrIyuta bAbU harizcandra jI bhAratendu ke nATaka khele jAyeM to Aja bhI bhAratavarSa iMgalaiNDa ke samAna unnati zikharAvalaMbI ho jAya / " parantu 'para upadeza kuzala bahutere' siddhAnta nirUpaNa sarala hai apane jIvana meM unheM kAryarUpa meM pariNata karanA kisI birale mahApuruSa ke lie hI saMbhava hai| kumArajI aise hI durlabha myaktiyoM meM apanA sthAna rakhate the| unhoMne jo kucha kahA usase adhika svayaM kara dikhalAyA / kevala bAIsa varSa kI Ayu meM ekamAtra jIvana-sAthI priya anuja bA0 dharmakumArajI ko inase chInakara mAno vidhAtA ne inheM balAt karmayoga kI kaThina parIkSA meM sammilita hone ke lie prerita kiyaa| abhI kucha mAsa pahale hI vivAhita, unakI caturdazavarSIya vidhavA patnI zrI paM0 candAbAI kA bhaviSya inakI saphalatA kA pramANapatra thaa| inhoMne isa kaThina kArya ke sampAdana meM jisa dhairya aura vyavahArakuzalatA kA paricaya diyA, usake phalasvarUpa Aja 'jainabAlA-vibhAma' usa viduSI paNDitA ke saMrakSaNa meM nArI-jAgaraNa kI patAkA phaharAtA huA dezabhara meM inake nArI-zikSA ke sandeza ko pravAhita kara rahA hai| nArI-zikSA ko hI ye dezonnati kA AdhAra-stambha mAnate rahe aura usI kArya se inakI sAmAjika sevA kA zrIgaNeza bhI hushraa| pArA meM kanyA pAThazAlA kI sthApanA kara, strI lekhikAoM ko puraskAra ityAdi ke dvArA jaina-gajaTa meM lekha dene ke lie protsAhita kara, jaina-gajaTa kI pratiyA~ zikSita striyoM ko niHzulka bA~Takara, aura unakI dhArmika zikSA kA yathocita prabadha kara inhoMne isa kArya meM AzAtIta unnati kii| kumArajI ke parizrama kA hI phala hai ki Aja ArA ke jaina samAja meM eka bhI nirakSara mahilA DhU~r3hane se bhI nahIM mila sakatI aura 'vizrAma' se zikSA prApta nAtikAe~ kisI bhI bhAratIya vizvavidyAlaya ke snAtakoM se kama yogyatA nahIM rkhtii| ___ samAja ke bAlakoM ko apanI saMskRti aura sabhyatA kA prajvalita pAlokastaMbha ke rUpa meM dekhane ke lie bhI unhoMne kama prayatna nahIM kiyaa| akhila bhAratIya jaina mahAsabhA ke eka

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[bhAga 1 vArSika adhivezana meM hanhoMne zikSA sambandhI jo prastAva upasthita kiye ve inake lakSya para prakAza DAlate haiN| (1) pAThazAlAoM ko saMbhAla ke liye eka judA mantrI honA caahiye| (2) parIkSAlaya kA kAma 'bAlabodhinI parIkSA' se 'paMDita parIkSA taka maya aMgrejI ke ThIka kiyA jaay| (4) mahAvidyAlaya ko saccA jaina kAleja banAne ke lie kama se kama.....'mAsika aAmadanI .......... kA prabandha kiyA jAya'.........."mahAvidyAlaya meM eka bahuta yogya aMgrejI par3ha bI0 e0 jainI ko suparinTenDenTa niyata kiyA jAya jo ki vidyArthiyoM kI zArIrika va mAnasika aura vijJAnIya unnati kI ora sadA dhyAna rakheM / isI dhyeya kI pUrti ke liye inhoMne 12 jana san 1905 ko kAzI meM syAvAda pAThazAlA kI sthApanA kI thI jo bAda meM eka mahAvidyAlaya ke rUpa meM pariNata hokara Aja bhI syAdvAda darzana kI zikSA se jaina-navayuvakoM ko apanI saMskRti kI ora AkarSita kara rahI hai| jaina bAlakoM ko dhArmika zikSA dene ke lie zrArA meM bhI inhoMne eka jaina-pAThazAlA kI sthApanA kI thI jo samAja se ucita sahayoga na pAne ke kAraNa unake jIvana-paryanta hI sucArurUra meM kAma kara skii| inhoMne jaina dharma kI parIkSAoM ke pAThyakrama-nirdhAraNa aura unake saMcAlana meM sahayoga dekara parIkSArthiyoM kA utsAha bhI bddh'aayaa| ___ lupta hotI huI jaina-saMskRita ke punarvikAsa kA prayatna to inake jIvana kA sarvapradhAna dhyeya banA rahA / bhAratavarSIya digambara jaina mahAsabhA ke pAkSika mukhapatra jaina gajaTa ko saMpAdakIya TippaNiyA~ inake satat jAgarUka vicAroM se suSupta jaina-samAja ko jhakajhoratI rhiiN| zrArA meM eka jaina dharma pracAriNI sabhA kI sthApanA kara niyama pUrvaka pratyeka saptAha upadezapUrNa vyAkhyAnoM kI prAyojanA dvArA ye samAja meM dharma-bhAvanA kA saMcAra karate rhe| inake jIvana kA sabase mahasvapUrNa kArya jisane unheM sadA ke lie amara hI nahIM banA diyA, jaina-saMskRti ke punarudAra meM AzAtIta navacetanA utpanna kara dI; inakA dakSiNa ke mandiroM meM bhramaNa kara prAcIna zAstrapranthoM kA cayana thA / san 1607 meM inhoMne yaha puNya-kArya prAraMbha kiyA thA / inake sAtha cune hue upadezaka, bhajanIka aura paMDita bhI the| dakSiNa meM chipe hue usa vizAla ratnabhaNDAra ko prakAza meM lAne kA zreya ekamAtra inhIko hai| aneka granthoM kI mUla pratiyoM tathA anya kI pratilipiyA~ saMgraha kara inhoMne pArA meM eka vizAla zAstrAgAra kI sthApanA kii| "jainasiddhAnta-bhavana' Aja una amUlya ratnoM ko sabake lie sulabha banA rahA hai jo hamArI saMskRti ke prakAzapuMja hai| inhoMne sabhI sthAnoM para vahA~ ke nivAsiyoM ko pustakAlaya sthApita karane kA parAmarza diyA aura isa kArya kI upayogitA para dhyAna dilaayaa| dakSiNa ke mandiroM meM hindU

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karaNa 1] zrI bA0 devakumAra : jIvana aura vicAradhArA mandiroM kI paNDAgirI kA bolabAlA thA / use dUra karane ke lie inhoMne athaka parizrama kiyA aura Aja vaha bahuta kucha miTAyA jA cukA hai| zrI bAhubalI svAmI kI pratimA ke samakSa inhoMne praNa kiyA ki jabataka jaina-dharma se saMbandhita saMpUrNa sAhitya kI khoja pUrI nahIM ho jAyagI aura usakI surakSA kA yathocita prabandha nahIM ho jAyagA; maiM brahmacarya kA jIvana vyatIta karU~gA / isa prakAra bambaI, zravaNabelagolA, maisUra, baMgalora tathA anya sthAnoM ke sabhI mandiroM kA nirIkSaNa karate hue ye mUr3avidrI phuNce| yahA~ para prApta jaina mUrtiyoM aura purAtattvoM ke vizAla bhaNDAra se vahA~ ke anabhijJa jaina samAja ko udAsIna dekhakara inhoMne eka sabhA kA Ayojana kiyA aura unheM dharma tathA zikSA ke prati zraddhAnvita kiyA / phalasvarUpa vahA~ ke jainiyoM meM eka navIna jAgrati phaila gayI aura zIghra hI paryApta dhana ikaTThA kara inake dvArA pradarzita kAryakrama kA anuSThAna zrAraMbha ho gayA / isa prakAra inhoMne samasta dakSiNa - prAnta ke jaina samAja ko apanI saMskRti se avagata karAkara lupta jaina-saMskRti ko phira se sthApita kiyA / kumAra jI ne akhila bhAratIya - jaina - mahAsabhA ko bhI apanI advitIya jIvana-zakti se anuprANita kara use jaina samAja kA saccA pratinidhi banA diyA / san 1607 meM ukta mahAsabhA ke kuNDalapura ke adhivezana meM sabhApati ke Asana se inhoMne jo vicAra prakaTa kiye ve Aja bhI jaina samAja ke bhAvI kAryakrama kI zrAdhArazilA banane kI yogyatA rakhate haiN| inake dvArA nirUpita jaina samAja kI Adhunika avasthA kA dayanIya vivaraNa jAtIya gaurava se yukta kisI bhI jainadharmAvalambI meM utsAha utpanna karane ke lie paryApta hai / kumArajI apane vyaktigata jIvana meM bhI paricaya isIse mila sakatA hai ki bhAdrapada ke do cAra pRSTha sampAdakIya dene kA niyama bhI nirmANa karane ke lie inhoMne 16 akTUbara san dhArmika AcaraNoM ko kitanA mahatva dete the isakA pavitra mAsa meM inheM jainagajaTa ke pratyeka aMka meM tyAganA par3a jAtA thA / dhArmika granthoM kI sUcI 1605 ko eka sUcanA prakAzita kI thIjahA~ jahA~ jaina zAstroM - "hama bhArata mAtra ke jaina zAstroM kI sUcI banAnA cAhate hai / ke bhaNDAra hoM vahA~ vahA~ ke bhAI hamase phArma maMgA leM aura bharakara bheja deM to bar3I kurA ho" / 43 yahI nahIM inhIM ke udyoga se 'jaina yaMgamensa aisosiyezana' nAmaka dhArmika grantha prakAzaka kameTI kA saMgaThana bhI huA, jisake ye svayaM vAisa presiDenTa the / ye sadaiva yogya chAtroM ko tamage aura vajIphe dekara utsAhita karate rahate the / jaina esosiyezana ke chaThe adhivezana meM inhoMne zuddha saMskRta uccAraNa ke lie tathA jaina dharma para eka pustaka likhane ke lie do tamage bA~De the / apanI jAti ke vismRta logoM ko punaH saMskRta karane ke kArya meM ye atyanta tatparatA dikhalAte the / rA~cI ke pAsa bu Mda nAmaka sthAna meM kucha zrAtmavismRta jaina jAti kA patA pAkara inhoMne zIghra hI jaina gajaDa meM yaha sUcanA prakAzita kI

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bhAskara (bhAga 18 -yadi mahAsabhA koI upadezaka isa DUbatI huI jAti ke uddhArArtha meja de to isake vyaya zrAdi kA prabandha 'jaina yaMgamensa esosiyezana' kI dhArA brAnca karane ko taiyAra haiN| kahanA nahIM hogA ki yaha prabandha pUrNataH kumAra jI kI vyaktigata udAratA para nirbhara thaa| jaina-jAti aura jaina-dharma ke punaruddhAraka kumAra jI ko hama apane yuga ke pragatizIla sAhityanirmAtA ke rUpa meM bhI pAte haiN| inake dvArA saMpAdita "jaina gajaTa' kevala eka sAMpradAyika varga kA patra nahIM thA, isameM hameM usa yuga kI pratyeka halacala kA paricaya mila jAtA hai| deza-videza ke samAcAra, rASTrIya Arthika samasyAoM para vicAra vinimaya, sAhityika lekha aura rAjanaitika mahatva ke viSaya bhI isameM yathocita sthAna pAte the| yahI kAraNa hai ki inake prabandha meM Ane ke pazcAt zIghra hI yaha patra itanA prasiddha ho gayA ki ise pAkSika se sAptAhika kara denA pdd'aa| hindI-pracAra meM sakriya bhAga lete rahane ke kAraNa hI saMvat 1962 meM 'pArA nAgarI pracAriNI sabhA' kA prathama adhivezana inhIM ke sabhApatitva meM manAyA gyaa| kumAra jI svayaM apane yuga ke prasiddha lekhakoM meM sthAna rakhane kI kSamatA rakhate the| inakI bhASA pracalita urdU zabdoM se samanvita zuddha hindI hotI thii| yadyapi kahIM kahIM vyAkaraNa kI bhUleM bhI mila jAtI haiM parantu usa yuga meM jaba dvivedI jI kA lauha-paMjA abhI bhASA ke pariSkaraNa kI ora jhukA hI thA, isapara adhika dhyAna nahIM diyA jA sktaa| unakI lekhanI se prasUta parimArjita alaMkAramayI bhASA meM eka gumphita vAkya kA uddharaNa unakI zailI ko samajhane ke lie paryApta hogAH___ "hama vizeSa na likhakara apane vicAravAna bhAiyoM se prArthI haiM ki ve isa parama dhArmika kArya ko vizeSa uttejanA ke sAtha calAne ke lie avazya apane apane nagara meM AgAmI varSa adhivezana kI anumato kA patra dvArA va svayaM do cAra pratinidhiyoM ko sabhA meM mejakara apane hausale kA phUla khilA deMge jisameM darzakoM kA mana Ananda se bhara jAya aura kArya kartAoM ko usa phUla kI sugamdhi vizeSa rUpa se prApta ho jAya jisameM unake mastiSka eka bar3I bhArI zaktike sAtha mahAsabhA kI sevA meM lavalIna ho skeN|" eka ratha yAtrA ke varNana meM unakI nirIkSaNa zakti aura varNana zailI kA svarUpa milatA hai "bhaMDiyoM kI bahAra aura bAjoM kI dhvani mAno pukAra 2 kara dUra 2 se dharma ke premiyoM ko bulA rahI hai aura yaha sUcita kara rahI hai ki yadi saMsAra ke duHkhoM se bacanA hai to zrI vItarAga bhagavAna kI savArI kA darzana karo aura unake upadezoM ko bhajanoM ke dvArA sunakara citta meM virAjamAna kara lo| itane meM bhI arahanta deva kI zukla pASANamayI mUrti eka bahuta bar3e suvarNa ke raye para virAjamAna darzita ho rahI haiN|" sUkSma anubhUti, kalpanA aura abhivyakti kI vakratA ityAdi sAhitya ke sabhI pradhAna guNa upayukta paMktiyoM meM vartamAna hai|

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kiraNa 1] zrI bA devakumAra : jIvana aura vicAradhArA kumAra jI sundara kavitA bhI karate the| inakI kAvya-racanA meM khar3I bolI kA jo parimArjita svarUpa milatA hai vaha usa yuga ke lie prazaMsanIya hai "suvarNagarbhA isa bhArata ko kahate the saba log| bhAratavAsI hue bhikhArI cahu~dika chAyA zoka / / hRdaya ApakA hila jAyegA bhArata dazA nihAra . zoka zoka kI dhUma macI hai cahuM dika hAhAkAra // acala kIrti kA apanA svAmI kIje yahA~ pracAra / svAgata ! zrI yuvarAjamahodaya ! svAgata rAjakumAra // ___ upayukta paMktiyA~ eka rASTrIya vicAradhArA ko vyakta karane vAlI mArmika abhivyakti se siMcita haiN| kavi jana samAja ke hRdaya taka pahu~ca kara usakI abhivyakti meM bhI saphala huzrA hai| karuNarasa ke sabhI aMga isa chanda meM vartamAna haiN| upayukta vivaraNa se yaha siddha hotA hai ki kumAra jI jAtIya gaurava se pUrNa, dharmadhIra, udAra, vidvAn , vicAravAna, vyAvahArika, rASTrapremI, lokahitaiSI, parizramI, adhyayanazIla aura sahRdaya janasevaka the| unake jIvana kA eka nirdiSTa ladA thA aura usa lakSya kI pUrti ke lie unake sAmane thA eka vyavasthita kAryakrama / kSaNika Aveza meM kie gae kisI kArya ko ve mahatva nahIM dete the| unakA kahanA thA "prabandha kartAoM ko kArya ke prAraMbha meM yaha avazya dekha lenA cAhie ki hama isa kArya ko cirasthAyI karate haiM na ki thor3e dina ke lie"| kuNDalapura ke vArSika adhivezana meM samAja ke samakSa pragati kA kAryakrama upasthita kara jaba ye lauTe to tadanusAra kAryakSetra taiyAra karane kI yojanA karane lge| parantu 'mere mana kucha aura hai vidhi ke mana kucha aura' nIti ke anusAra vahA~ se Ate hI ye bhayAnaka roga se pIr3ita ho gye| sAr3he tIna mAsa taka ye rogazayyA para par3e rhe| isa avasthA meM bhI ve apane dhArmika nityakarmoM meM kucha bhI antara nahIM Ane dete the / ghAtaka roga kI bhISaNatA se ve tanika bhI vicalita nahIM hue| unake samakSa kevala jAti kA bhaviSya thA aura jihvA para bhagavadnAma kA japa / prasiddhaM jaina vidvAn aura sAdhu bhI varNI nemisAgara jI sadaiva inake pAsa rahakara AdhyAtmika vAtAvaraNa ke dvArA inakI prAtmA ko tRpta kara rahe the| jyoM jyoM roga bar3hatA gayA saMsAra kI ora se virakti hotI gayI aura Atmacintana meM ye lIna rahane lge| jaina-sAhitya kI rakSA aura samAja sudhAra kA kAma sucAru rUpa se calatA rahe, isa dRSTi se inhoMne lagabhaga dasa hajAra rupaye vArSika Aya kI eka lAkha se adhika kI saMpatti samAja ko dAna kara usake prabandha ke lie eka TrasTa kA saMgaThana kara diyA / kumAra jI kA yaha antima udyoga prAja jaina-siddhAnta-bhavana, pArA kanyA pAThazAlA, syAdAda mahAvidyAlaya

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bhAskara [bhAga 18 banArasa, zrI dharmakumAra dAtavya auSadhAlaya prArA, tathA vibhinna jinAlayoM ko Arthika sahAyatA pradAna kara unake jIvana kI sAdhanA ko cirasthAyI banA rahA hai| samAja ke prati unakA antima sandeza yahI thA ki ve jaina saMskRti ko mAnava-vikAsa kA sAdhana banAnA cAhate the aura bhagavAna mahAvIra ke anuyAyI hone ke nAte unake zAntimaya vicAroM se samasta vizva ko sAMsArika jvAlA se mukta karanA apanA parama karttavya samajhate the / antima avasthA meM zalya-cikitsA ke lie kumAra jI kalakattA le jAye gye| cikitsaka inakI ArogyatA se nirAza ho cuke the aura aba inakI bhI icchA jIne kI nahIM raha gayI thI, balki yathAzIghra mRtyu ko AliMgana kara nava jIvana prAta karane kI thii| mRtyu ke chaH ghaNTe pahale inhoMne sallekhanA vrata dhAraNa kara liyA aura jIvana lAbha karane para bhI anAhAra kA nizcaya kara liyaa| isake bAda inhoMne apane pAsa se nemisAgara varNIjI ko chor3a kara sabako haTA diyA aura svayaM Atmacintana aura zAstra zravaNa meM mama ho gaye / isI zAntimaya avasthA meM saMvat 1664 kI zrAvaNa zuklA aSTamI ko jaina-samAja kA yaha prakAzapuMja usa vidyuta rekhA ke samAna camaka kara adRzya ho gayA jo bhayAnaka meghamaNDala se AcchAdita gagana ke andhakAra meM Age bar3hate hue pathika ko mArga kI asaSTa jhA~kI dekara vilIna ho jAtA hai; samAja ko punaH andhakAra meM TaTolane ke lie asamaya meM chor3a dene vAle isa mArga pradarzaka se vaMcita hokara saMpUrNa jaina samAna hI nahIM prAsamAna bhI azrudhArA barasA rahA thA / parantu isa kSaNika Aloka meM hI unhoMne hameM mArga kA jo AbhAsa diyA hai, use grahaNa kara hama saralatA pUrvaka prAtma vismRti ko isa bhayAnaka a~dhiyArI meM Age bar3hate hue apane lakSya taka pahu~ca sakate haiM jahA~ para hai kevala zAnti, sauhArda, santoSa aura samRddhi /

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bAbU devakumAra jI ke prati [racayitA-zrI mahendra 'rAjA'] dhanya ho tuma dhruva yazasvI, jJAna-mandira ke pujArI, bandanIya, vizAla-vandita, dIna-jana ke kaSTahArI / hRdaya thA suvizAla pAyA, niSkalaMka caritra the tuma, zAnti ke ekAnta sevI, chAtra hitakArI bane tuma // tuma vadAnya-vareNya rAjA, karNa se the mahAdAnI, eka niSTha, sajIva pratimA, syAga kI the nirabhimAnI ! tuma na bhUle saMskRta ko, saMskRti ke pujArI tuma, deva ! pArA satya hI to bana gayA aba 'deva-Azrama' // tumhArI dRSTAntabhUta caritra-nirmalatA kaheM kyA ? satyavAdI, suhRda, vidyArasika tuma saba the; nahIM kyA ? huA kAtara hRdaya duHkha lakha, dUsaroM kA nayana-bhara-jala, muskarAye dUsare kSaNa de dayA kA dAna nirmala // kiyA nirbhaya dIna-jana ko vaha tumhArI thI manujatA, vaha manujatA thI ki yA thI, vaha manuja-hRda kI srltaa| tuma na ha~sate the kabhI, para hRdaya meM thA hAsya rahatA, sahaja, manda mumadhuratA kA eka mauna pragata bhtaa| tuma na sAmAjika-jagata meM kabhI pIche haTe, bar3hatehI gaye tuma sadA hI, niSkAma-bhAvI caraNa dharate / mUka-vANI ke svaroM meM, kaha rahA hai 'deva-pAzrama' yaha tumhArI sajaga smRti, yaha tumhArA 'bAla-Azrama' / / tuma rahe siddhAnta ke pakke, cale siddhAnta lekara, Aja gAthA gA rahA terI, 'bhavana-siddhAnta' sundara / deva ! kavi ke svara milA lo, Aja apanI sAdhanA meM, kavi na vismRta bhUla jAve, kaha rahA kyA bhAvanA meM ?

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kAkU devakumAra jI: eka saMsmaraNa [le0 - zrIyut paM0 haranAtha dvivedI, kAvya-purANa tIrtha / saMsmaraNa do prakAra kA hotA hai nirjIva tathA sajIva / jisake saMsmaraNa se sArvajanIna kAryoM ke lie kucha bhI protsAhana nahIM mile vahI nirjIva saMsmaraNa hai anyathA sajIva / mAnavarUpa meM avatIrNa bAbU devakumArajI ne audAryapUrNa vizvajanIna kAryoM se apane ko akSarazaH-amara siddha kara diyA hai| - bhUtakAla kI pUrNatA kI parAkASThA ko pAra kiye huI arthAt Aja se lagabhaga 50 varSa kI bAteM maiM likha rahA hUM; kyoMki una dinoM 19-20 sAla kA navayuvaka thA aura aba to merA agalA Daga 70 kI sIr3hI para jamA huA hai| vastutaH aise sajIva saMsmaraNa ke lie sajIva, bahumukhI evaM sphUrtiprada lekhanI kI hI AvazyakatA hotI hai| kintu udArahRdaya, niSkalaMkacaritra, chAtrakalpavRkSa, naiSThika evaM zAnti ke ekAntasevI apane AzrayadAtA sva0 bAbU devakumAra jI ke sajIva saMsmaraNa meM merI nirjIva lekhanI ekAdha paMkti likhakara kRtakRtya hone se bhalA kaba bAz2a AnevAlI hai ? aura maiM bhI apane ko tabhI bhAgyazAlI samajhaMgA, para pAThaka ise makhamala kI tozaka para mUja kI bakhiyA hI smjhe| ___ hA~ !!! vaha dina mujha se bhulAye bhI nahIM bhUlatA, jisa dina mailI-kucailI mirajaI pahane, eka bar3A sA gamachA liye aura malayaja candana lalATa para lepe hue maiMne do talle kI pakkI imArata ke nicale bhAga ke eka kamare meM zrIcandanamizrita kesarake zrImudrAMkita tilaka se aMkita lalATa vAle aura sAMbUla rasakA AsvAina karate hue Apako zAnta tathA gaMbhIra mudrA meM dekhA thaa| bAta yaha thI ki do hI tIna mahIne ke pitR-viyoga se jarjara maiM jIvikopArjana karane ke lie ArA AyA huA thaa| mahAmahopAdhyAya paM0 sakalanArAyaNa zarmA vidyAvAcaspatijI (guruvarya) ko zikSaNazAlA (nArAyaNa vidyAlaya) meM maiM praviSTa bhI ho gayA thaa| saMskRta-chAtroM ke ananya bAzrayadAtA zrI gurujI ne mere bhojanAdi kA samucita prabandha bhI kara diyA thA kintu mujhe denI thI kAnya kI madhyamA priikssaa| pustakeM mere pAsa thIM nhiiN| kaI chAtroM ne mujhase kahA ki "Apa bAbU devakumArajI kI koThI meM jAkara unase mileM, vaha bhApakI pustakeM ma~gavA deNge| par3hane ke nimitta asamartha aura honahAra chAtroM kI anivArya AvazyakatA kI pUrti ke lie unheM Apa ArA meM vadAnya-vareNya rAjA karNa hI smmeN|" basa,

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kiraNa 1] bAbU devakumArajI : eka saMsmaraNa 46 dera aba kisa bAta kii| maiM kucha puSpa lekara Apako koThI ko claa| para chAtroM se ApakI sAttvika dAnazUratA kI pracura prazaMsA sunakara mere asAttvika antaHkaraNa meM samudita chala chama ne Apase tatkAlIna AvazyakatA se bhI adhika mAMga karane ko mujhe protsAhita kara diyaa| kucha AzIrvAdAtmaka zloka par3hakara do-eka puSpa Apake karakamala meM maiMne rakha diye| Apane merI ora dekhakara kahA-'ApakA ghara kahA~ hai? kauna haiM ? kaise Aye ?" inake uttara meM jAti prAmAdi kahakara kaise Aye-isakA uttara dete samaya ApakI tejasvitA pUrNa AMkhoM kI jAjvalyamAna jyoti merI tamaHpUrNa A~khoM meM par3ate hI jisa prakAra taponiSTha RSiyoM ke Azrama meM Aye hue hiMsaka jIva bhI unake tapaHprabhAva se prabhAvita ho apanI sahaja-hiMsAvRtti se virata ho jAte haiM usI prakAra Apa-jaise Adarza mAnavamukuTa ke milana se merI pUrva-cintita lobhagrasti nau do gyAraha ho gayI aura jhaTa apanI prakRta mA~ga-kAvyakI madhyamA de rahA hai. pAThya pustakeM nahIM haiM Apake samakSa maiMne prastuta kii| Apane apane sahaja saumya bhAva se kahA ki "pustakeM jahA~ milatI hoM vI0 pI0 se bheja dene ko likha d| vI0 pI0 mA jAne para DAkiye ko liye yahA~ bAjAiyegA-koThI se rupaye mila jaayeNge|" maiMne tatkSaNa jIvAnanda vidyAsAgara kalakatte ko pustake vI0 pI0 se bheja dene ko likha diyaa| pustakeM yathA samaya AgayIM tathA koThI se rupaye bhI mila gaye / astu, aba merA adhyayana sucAru rUpa se calane lgaa| mere gurujI ArA-nAgarIpracAriNI sabhA ke saMsthApaka, maMtrI yA yoM kahiye usake sarvesarvA the| hindI ke prAya: sabhI samAcArapatra vahA~ pAyA karate the ataH mujhe bhI hindI kI kucha-kucha gandha laga gayI thii| mere gurujI se bA0 devakumArajI kI bar3I madhura maitrI thii| sabhA ke lie Arthika sAhAyyakI AvazyakatA hone para gurujI Apase usakI pUrtikI adhika apekSA karate the| kyoMki sArvajanIna sAhAyyApekSya kAryoM meM Apako audAryapUrNa dAnadhArA bar3e prakhara vega se pravAhita hotI rahI thii| eka dina gurujI ne mujhase kahA ki "bAbU devakumArajI ne apane aSTavarSIya bacce ko hindI par3hAne ke lie mujhase eka chAtra dene ko kahA hai| tumheM ho vahAM bhejane ko maiMne socA hai| eka patra meM diye detA hU~ - ise lekara tuma unase milo|" una dinoM durdAnta dame kI vyAdhi se grasta hone ke kAraNa zrApa koThI chor3akara saparivAra apanI mainejarI koThI meM hI rahA karate the| maiMne vahIM jAkara gurujI kA diyA humA paricayapatra prApako de diyaa| patra par3ha aura merI ora dekhakara Apane kahA ki "parIkSA pAsa kara lii|" maiMne saMkucita hokara kahA, nahIM zrIman ! kyoM ?

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yo | bhAga 1= maiMne kahA ki pAMca prANI ke bharaNa-poSaNa kI asta-vyastatA se samucita adhyayana nahIM hone ke kAraNa maiM asaphala rhaa| kucha cintita ho ThuDDI para hAtha rakhakara apane kahA - " Apake Upara parivAra - poSaNa kA bhI bhAra hai ? sAdhAraNatayA kitane meM Apa apanI gujara kara lete haiM ?" maiMne kahA "dasa rupaye meM / " vastutaH mere jaise sAdhAraNa vyakti ke lie jaba ki pakkI taula se 14 sera kA cAvala, 13 sera kA ATA, 13 kI dAla aura 1 ru0 meM paune do sera kA ghI milatA thA - prati vyakti 2 ru0 mAsika bhojanAcchAdana ke lie paryApta the / ina dinoM to pratiprANI ke liye 35 ru0 par3a jAte haiM; para bhojanAcchAdana pUrvAnupAtaH nikRSTatama / Apane kahA ki 10 ru0 ke lie kitane ghaMTe laga jAte haiN| maiMnekahA ki 5-6 ghaMTe / Apane kahA ki paNDitajI se maiMne kahA thA ki 12 baje se 4 baje taka hindI par3hAne ke lie eka chAtra deM, jinheM 10 ru0 vetana meM mileMge / para maiM aba soca rahA hUM ki Apa 12 se 2 hI baje taka par3hAyeM aura 12 ru0 mAsika Apako koThI se milegA / kintu parizrama karake isa sAla parIkSA pAsa kara leM / zranyathA maiM samajha~gA ki Apa vidyArthI nahIM pratyuta kevala arthArthI haiN| parIkSA pAsa kara lene para ApakI vetanavRddhi kI bhI ceSTA kI jaaygii| Apa Aja hI se par3hAnA prAraMbha kara deN| mujhe to mAMgI murAda milI - manameM kahA ki maiM Aja apane saubhAgyasurataru ke Azraya meM A gayA / astu ci0 bar3e babbU (bA0 nirmalakumArajI) bulAye gaye / Apa bhItara ba~gale se nikala Aye / avasthA lagabhaga ATha sAla kI hogI / dubale-patale lAlimA liye hue tejasvitA kI pratimUrti citra nirmalakumArajI ko dekhakara bar3I prasannatA huI / yahI paM0 jI Aja se Apako par3hAyeMge - kitAba kApI lete Aiye / bAbU sAhaba ke nikaTa hI eka kAlIna bichI caukI para maiM baiTha gayA / ci0 bar3e babbU hindI kI eka pustaka aura do eka kApiyA~ liye mujha adRSTapUrva adhyApaka ko ekaTaka dekhane lge| maiMne par3hAnA prAraMbha kara diyA / yoM merA adhyApana avicchinna rUpa se calane lagA pratidina Apake nikaTa mujhe par3hAnA par3atA thA / bhale hI vizeSa par3he likheM na hoM, para brAhmaNa prakRtyA apane ko varNajyeSTha tathA jJAnajyeSTha / bhAskara samajhane meM una dinoM bhUla nahIM karate the / ataH merI dhAraNA thI ki bAbU sAhaba eka bar3e jamIMdAra haiM / kucha par3he likheM hoMge / Apako hindI kI vizeSajJatA kahA~ ? yahI kAraNa thA ki binA kucha soce-samajhe nirbhIkatApUrvaka par3hAtA thaa| eka dina kisI dohe kA artha ulTA sIdhA par3hA rahA thaa| "Apa jhaTa Toka baiThe paM0 jI kyA par3hA rahe haiM ?" maiMne kahA ki yahI dohA / Apane kahA isako anvaya aura zabdArtha to kahiye / maiMne jarA saMbhalakara anvaya aura zabdArtha kaha diye| taba isakA artha kyA hogA ?

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kiraNa 1] bAbU devakumAra jI eka saMsmaraNa usakA prakRta artha bhI mujhase Apane kahalavA diyA aura kahA ki pahale Apake kathita artha se isa artha meM kucha antara hai ? maiMne saMkucita hokara kahA ki maiM azuddha par3hA rahA thaa| mere sirapara mAno sau ghar3e pAnI par3a gaye / stabdha aura kuNThitakaMTha dekhakara mujhe AzvAsana dete hue Apane kahA ki adhyApaka ko chAtroM ko par3hAne meM jalda bAjI nahIM karanI cAhiye / Apa dohe kA anvaya tathA zabdArtha jAnate hue bhI inakA sadupayoga nahIM kara zIghratA manamAnA azuddha artha kara rahe the / astu, abase aisI zIghratA par3hAne meM na kreN| maiMne Dere para Akara gurujI se yaha ghaTanA kahI / Apane kahA ki bAbU devakumArajI anyAnya jamIMdAroM aura koThIvAloM kI taraha gaddIpara baiThe nirakSaratA kA nidarzana bana hamezA cApalUsoM se ghire rahakara apane jIvana ko kRtakRtya tathA dhanya-dhanya samajhanevAloM meM se nahIM haiN| yaha eka sudakSa, graijueTa, urdU-phArasI meM 1 Apa paTanA lA bA0 devakumArajI atirikta hindI ke acche marmajJa tathA apane samAjika patra "hindI jaina gajaTa" ke saphala sampAdaka haiM / jaina mahAsabhA ke kisI vArSikotsava ke vaha sabhApati bhI ho cuke haiM, jinakA gaveSaNApUrNa bhASaNa maiMne jaina patroM meM par3hA hai kAleja meM bhI 6-7 mahIne taka kAnUna kA adhyayana kara cuke haiM / saMskRta ke adhika jAnakAra nahIM hone para bhI saMskRta ke ananya premI haiN| kyoMki apane ekamAtra anuja bA0 dharmakuMmArajI ko aMgrejI ke sAtha saMskRta ke eka acche paNDita rakhakara ucca zikSA dilavAI thii| bA0 dharmakumAra jI dhArApravAha ke sAtha saMskRta bolate aura likhate the| kyoMki, vyutpatti ke sAtha unhoMne samUcI kaumudI par3ha lI thI / aise honahAra evaM 17 varSa kI umra meM hI bI0 e0 meM par3hanevAle apane dakSiNa bhujatulya bhAI kI apratyAzita mRtyu ho jAne ke kAraNa bA0 devakumArajI ke svAsthya ko bar3A gaharA dhakkA lagA hai / inakA uttarottara hAsonmukha svAsthya dekhakara bhAvI durghaTanA kI cintA hama mitra- maNDalI ko sadA DA~vADola kiye rahatI hai| saMskRti-paMDitoM tathA chAtroM ke lie devavRkSapratima bA0 devakumArajI svAsthya sampanna hokara cirAyuSmAn rahe, yahI zubhakAmanA saboM ke antastala meM sadA jAgarUka rahatI hai| inakI dRSTAntabhUta caritranirmalatA, satyavAditA, sahRdayatA, vidyArasikatA evaM paraduHkhakAtaratA ArA kI agravAla ko hI nahIM pratyuta bar3e se lekara choTe taka sarvasAdhAraNa janatA ko inameM saccI zraddhA prakaTa karane ko vivaza kiye rahatI hai| tuma apanA ahobhAgya samajho ki inake Azraya meM pahuMca gaye / tumheM 2 ghaMTe ke 4 ru0 ke badale 12 ru0 mAsika chAtravRtti de rahe haiM na ki pAThanavRtti / 51

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bhAskara [bhAga 1 - - merA adhyApana abAdha gati se calane lagA evaM gurujI se bAbU sAhaba kA prakuna paricaya pA aura guNavarNana sunakara maiM bar3A hI prabhAvita huA tathA sAtha hI aba Apako bahuta nikaTa se dekhane bhI lgaa| Apake yahA~ anyAya viSayoM ke vidvAnoM kA bhI samAgama rahatA thaa| kabhI kisI maulavI ko hAtha meM tasabIra liye bAteM karate dekhatA thA to kabhI kisI paNDita ko tAsika vicAra krte| mayUrapicchadhArI kaupInI jaina sAdhuoM ke Age no bhaktivilana evaM praNata maiMne Apako aneka bAra dekhA thaa| hA~, una dinoM pArA ke pAsa hI pAsa rahanevAle paM0 muralIdhara zarmA nAmaka eka acche naiyAyika vidvAna sadA Apake pAsa rahA karate the| jaba-taba bAbU sAhaba ko paM0 jI se zAstrIya vicAra-vinimaya karate bhI dekhatA thaa| 50 jI bar3e hI nispRha. cintanazIla. AdhyAtmikatA se ota-prota tathA jJAnagarimAse gaMbhIra prakRti ke mujhe jAna par3ate the| kintu duHkha kI bAta hai ki paMDita jI ne apane lie "vyAghracarmAvRta zRgAla' kI lokokti ko hI caritArtha kara dikhaayaa| kyoMki kAlAntara meM mujhe jJAta huA ki paM0 jI ke gAMva ke nikaTa hI bAbU sAhaba ke saikar3oM bIghe jIrAta ke kheta haiN| 'darzanazAstra kI pAThazAlA kholakara maiM nizcinta ho ghara para hI chAtroM ko par3hAnA cAhatA hU~' yaha kahakara Apase kaI bIghe jamIna unhoMne vRttirUpa meM likhaSA lI, jisakA mUlya kama se kama 50 hajAra rupaye hotA hai, kintu prastAvita pAThazAlA apane prakRta rUpa meM na rahakara paM0 jI ke parivAra poSaNa meM ho pariNata ho gyii| anta meM paM0 jI ne bahuta dinoM taka pAgala hokara bar3e kaSTa se aihika lIlA samApta kii| kisI ne saca kahA hai- 'dhokhA khAnA kahIM acchA hai dhokhA dene kI apekSA / " bAbU sAhava meM eka apUrvatA maiMne yaha dekhI ki zrApa kabhI ha~sate nahIM the| zrApa se bAteM karate anyAnya zikSita samudAyako prasaMgAnusAra ThahAkA lagAte meM bhale hI dekha luuN| hA~-paNDitAcArya svAmI nemisAgarajI varNI ke sAtha jaba dhArmika bAteM chir3a jAtI thIM to hAsyaprasaMga para kabhI-kabhI Apake prazAnta mukhamaMDalapara smitamudrA kI eka kSINarekhA bijalI-sI kauMdha jAtI thiiN| vastutaH hamAre paDitAcArya varNIjI mahArAja vizuddha vIra, karuNa, hAsya evaM zAntarasa kA avataraNa karane meM siddhahasta haiN| Apa hI jaise karmaTha sacce sAdhuoM kI samAja ko AvazyakatA hai| maiM Upara eka jagaha kaha pAyA hU~ ki Apa sArvajanIna kAryoM meM bhAga lenA apanA punIla karttavya samajhate the| aisI dazA meM amara bhASA saMskRta kI dauhitrI, prAkRta kI putrI tathA anyAnya apabhraMza bhASAoM kI sahelI AryabhASA hindI kI bhora mApakI sadaya dRSTi honI koI asvAbhAvika bAta nahIM thii| nana dinoM gurujI ke

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kiraNa 1] bAbU devakumAra jI : eka saMsmaraNa sampAdana meM cArA nAgarI pracAriNI sabhA se pustakeM prakAzita hotI thIM / 'tarkazAstra' nAma kI bhI eka pustaka prakAzita huI thI / eka bAra sabhA meM eka vizeSa baiThaka kA Ayojana huA thaa| usa baiThaka meM sammilita ho Apane ukta pustaka ke lekhaka ko eka suvarNapadaka se puraskRta kara sammAnita kiyA thaa| yugo kI bAta hai, pUjya gurujI ke mu~ha se maiMne sunA thA ki jisa samaya bAbU devakumArajI mRtyuzayyA para par3e hue anyAnya apanI saMsthAoM ke lie nirbAdha sthAyI rUpa se milanevAlI mAsika vRtti ke nimitta apanI lAkhoM kI bhUsaMpatti antimavRtti dAnapatra (Endowment) meM likhavAkara use rAjamudrAMkita ( Registered ) kara rahe the, usa samaya unhoMne bhArA nAgarI pracAriNI sabhA ko bhI yAdakara mujhe bulavAyA thA; kintu pArzvavartI logoM ne TAlamaTUla kara diyA / anyathA samAke lie bhI kucha na kucha mAsika vRtti kI sthAyI vyavasthA avazya kara dete / jo ho, ApakI pratimAvasthA kI sacceSTA ne hindI kI vyApakatA tathA prAmANikatA ke prasAra ke lie alakSita rUpa se amUlya tathA asIma sAdhana " jaina siddhAnta bhavana" ( The Central Jain Oriental Library) meM ikaTThA rakhA hai| yahA~ hindI ke prANasvarUpa apabhraMza kI apUrva nidhiyA~ saMcita haiM jo dezI bhASAoM kI eka sabala zrRMkhalA hai| sAtha hI isa "jaina- siddhAnta bhavana" ko prAkkAtIna viSayakovidoM kI jijJAsA-pipAsA kI paritRpti ke lie unake sAdhya kI siddhikA asAdhAraNa sAdhana samajhanA koI atyukti nahIM kahA jAyagA / De Apa dhArmika zikSA tathA saMskRta-prasAra ke prabala pakSapAtI the| kyoMki Apane baccoM ko dharmazikSA pUrvaka saMskRta par3hAne ke nimitta paM0 lAlArAmajI zAstrI ko bar3e maha ke sAtha bulAkara sammAnapUrvaka rakkhA thaa| caubIsoM ghaMTe zAstrIjI kI hI dekharekha meM rahakara donoM bacce kAtantravyAkaraNa par3hate tathA dharmazikSA grahaNa karate the ! ApakI hArdika icchA rahatI thI ki dhArA kI jaina janatA apanI sAmAjika evaM dhArmika rIti-nIti kI vizuddha paramparA kA pAlana karane meM kabhI zithilatA nahIM Ane de| kyoMki Apa kahA karate the ki apane dharmakA marma nahIM jAnane evaM dainika kAryakrama meM dharmako prAdhAnya nahIM dene se bhAratIyatA kI samujjvala prabhA sadA ke liye nirvANaprAyaH ho jAyagI / aMgrejI-dA~ logoM se bAteM karane meM bar3I dRr3hatA evaM nirbhIkatA se kahA karate the ki bhAratavarSa kI AdhyAtmikatA evaM saMskRti ke sulalita suvarNasUtrako pAzcAtya zikSA-dIkSita bahusaMkhyaka bhAratIya apane kandhe se utAra pheMkane meM hI apanI navya bhavyatA tathA AtmasammAna vRddhi kI samucita suvyavasthA samajhate haiM /

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[bhAga 1 - - saca bAta to yaha hai ki pUrva puruSoM ke susaMskAra athavA kusaMskAra prAgemAnevAlI pIr3hiyoM meM alakSita rUpa se saMkrAnta hote rahate haiN| aura una saMskAroM kA hAsa athavA vikAsa mAtrAnusAra huzrA karate haiN| Apake pitAmaha bAbU prabhudAsajI saMskRta ke marmajJa tathA dharmapravaNa vyakti the| yaha rahasya mujhe taba jJAta huA jaba maiM "jaina. siddhAnta-bhavana, pArA" meM pustakAdhyakSa ke padapara rahakara svargIya seTha padmarAja rAnIvAle ke sampAdana meM bhavana se nikalanevAle "jaina-siddhAnta-bhAskara" meM nirjIvasI kucha tukabandiyA~ aura UlajalUla ekAdha lekha bhI diyA karatA thaa| usameM AdipurANa ke maMgalAcaraNa aura prazasti bhI mujhe denI pdd'ii| bhavana meM saMrakSita zrAdipurANa kI prati bar3I jIrNa-zIrNa thii| use bAra-bAra ujaTate punaTate mujhe dekhakara bAbU sAhaba ke pUjya mAmA bAbU baccalAlajI ne kahA ki paMDitajI AdipurANa kI isI prati kA ci0 nirmalakumAra ke prapitAmaha bAbU prabhudAsajI pratidina svAdhyAya karate the| aura saba loga unheM paNDita kahA karate the| yahI kAraNa hai ki paramparAgata yaha saMskAra uttarottara vikAsonmukha dRSTigocara ho rahA hai / ___ eka ullekhanIya bAta maiM bhUla hI rahA huuN| bAta yaha thI ki kAzI kI yazovijaya zvetAmbara jaina pAThazAlA ke adhiSThAtA parama vidvAn tathA prakRta virakta zrI dharmavijaya sUrijI mahArAja pAThazAlA ke 15-20 chAtroM tathA eka vyAkaraNAdhyApaka ke sAtha pArA meM padhAre the| yahA~ ApakA zubhAgamana kaise huA thA, yaha mujhe jJAta nhiiN| kyoMki pArA meM zvetAmbara zrAraka eka bhI nahIM thaa| bahuta saMbhava hai ki dhArmika bhAvanA se otaprota bAbUsAhaba pArA kI janatA ko kRtArtha karane ke lie zrI sUrijI mahArAja ko AprahapUrvaka yahA~ livA lAye hoN| Apa hI sUrijI mahArAja ke ananya prAtitheya the| zrIsUrajI cAra-pA~ca dinoM taka yahA~ raha gaye the| eka bar3e bhArI jainAcArya Aye hue hai, nagara meM isakI bar3I dhUma thii| zrI zAntinAthajI ke vizAla mandira ke suvistRta prAGgaNa meM pratidina ApakA pravacana hotA thA jisakA sadupayoga jainamaMDalI bar3I zraddhA se karatI thii| zrIsUrijI ke vidAI ke dina bAbU sAhaba ne pUjya gurujI ko bhI bulaayaa| ApakA antevAsI maiM bhalA kyoM nahIM sAtha meM rahatA ? Apane zrI sUrijI se paricaya diyA ki hamAre yaha paM0 jI bihAra ke gaNya-mAnya vidvAnoM meM hai| aura hama saboM kA saubhAgya hai ki Apa yahIM ke rahanevAle haiN| sUrijI ne apanI sahaja zAntizIlatAkI sudhAdhArA pravAhita karate hue jainadarzana tathA SaDdarzana-sambandhI vicAra-vinimaya karake kahA ki Apa jaise sadvivecaka vidvAn hI jaina darzana ke syAdvAda-siddhAnta ke prati jo anyAnya brAhmaNa vidvAnoM ke hRdaya

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kiraNa 1] zrI bA0 devakumAra : jIvana aura vicAdhArA 55 meM bhrAnta dhAraNA ghara kara gayI hai use dUra kara sakate haiM / anta meM gurujI se Apane kahA ki mere sAtha meM kucha chAtra Aye hue haiM / inakI Apa parIkSA leN| gurujI pratyeka chAtra se pAThya viSayaka mArmika bAteM pUchakara unake saMtoSajanaka uttara se to Apa atyadhika prabhAvita hue hI / anta meM saba chAtroM ko 'rAjate mahatI sabhA" yaha samasyA pUrti karane ko dI / saboM ne bahuta zIghra bhAvapUrNa samasyA pUrti karake de dI / kintu eka zyAma varNa prajJAcakSujI ne saba pUrtiyoM se viziSTa vIrarasApluta ataeva zrajoguNagarbhita apanI sundara pUrti siMhanAda svara meM kaha sunAyI / gurujI ne sUrijI se kahA ki yaha prajJAcakSujA kAlAntara meM bar3e apUrva vidvAn hAMge / yaha divya dRzya dekhakara usa samaya bA0 devakumArajI ke roma-roma mAnA harSa - gadgad bhaktivihnala evaM tanmaya se ho rahe the| jJAta hotA thA ki ApakI dharmapravaNatA tathA vidyArasikatA rUpI uttAla taraMgamaya taTinI- pati apanI maryAdA kA atra ullaMghana karanA hI cAhatA hai / anta meM Apane pracura mAtrA meM bahuta mUlyavAn dravyAdi se sabhI chAtroM aura adhyApaka mahodaya ko puraskRta kara apanI anuttara udAratA evaM punIta AtitheyatA kA paricaya diyA / antatogatvA Apake bhaktibharita tathA sAtvika Atithya satkAra aura naiSThikatA se parama prasanna evaM prabhAvita hokara sUrijI ne kahA hI ki bAbU devakumArajI bar3e hI nizchala evaM dUradarzI jaina dharmAtmA haiM / yadi anyAnya dhano-mAnA jaMnI bhI Apa hI ke samAna dharma aura vidyA ke pracAra se samAjotthAna kI ceSTA kareM tA jainadhama kA mahatva vyApakatA ko dhAraNa kara le aura "jaina" zabda ke pAche jo zvetAmbara aura digambara ye matabheda sUcaka zabda jur3e hue haiM- kAlAntara meM nirathaka se jAna par3ane lageM / athavA sanAtana dakSiNa prAnta hindU aura jaina dharma kA eka durlaGghya durga-sA hai / bhAratIya saMskRti kA eka jItA-jAgatA mUtte pratAka usa kahA jAye to koI atyukti nahIM hogaa| mere saMsmaraNIya bAbU sAhaba apane prabhaviSNu bhrAtA ke nidhanajanya AdAsInya se udbhrAnta se hI dakSiNatAtha yAtrA kA dhuna meM laga gaye aura avilamba svajana parijana dala-bala ke sAtha saparivAra yAtrA kA nikala hI tA pdd'e| sAtha hI bahA~ svAmI namisAgarajI varNI kA sammilana sAne meM sugandha kA kAma kara gayA / vahA~ ApakA darzanIya vastuoM meM prAthamikatA thA zAstra bhANDAra ko ho / dharma kI jJAnagarimA kA ananya sAdhana zAstroM ko dImaka, kIr3oM-makor3oM kA khAdya banate dekhakara Apake roMgaTe khar3e ho gaye / dakSiNa ke zAstra - bhANDAra ke adhipati zAstroM kA darzana karAnA zAstrApamAna samajhate the / kintu bahuta anunaya-vinaya karane tathA bajI ke sahayoga se zAstroM ke darzana karane meM ApakA adhika ar3acana nahIM par3I /

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Ma [ bhAga 18 jisa jainadharma kA "deva, zAstra, guru" ina tridevoM ke atirikta dUsarA koI AdhAra hai hI nahIM, usake eka mahatvapUrNa sarvottama aMga (zAstra) kI dhvaMsonmukhatA dekhakara bhalA kisa dharmAtmA kA hRdaya nahIM dahala uThegA ? astu, bhANDAroM meM arakSita zAstroM kI apanI ora se alamAriyoM tathA veSTana ke kapar3e kA paryApta prabandha kara vahA~ tAtkAlika rakSA kI vyavasthA apanI ora se Apane kara dI / dakSiNa prAntastha sabhI zAstrAgAroM ko Apane chAna DAlA / jahA~ jaisI AvazyakatA thI usakI pUrti kara zAstrarakSA karanA hI ekamAtra dhyeya apanA banAte hue tIrthapravAsa se Apa 1 kintu svAsthya ApakA sAtha dene se virata ho calA / ataH mRtyumahotsava kA divasa nikaTastha dekhakara zAstrarakSA viSayaka apanA antima udgAra nimnAMkita rUpa meM prakaTa kiyA, jo bhavana meM saMrakSina Apake citra ke nIce aMkita hai "Apa saba bhAiyoM se aura vizeSatayA jaina samAja ke netAoM se merI antima prArthanA yahI hai ki prAcIna zAstroM aura mandiroM aura zilAlekhoM kI zIghratara rakSA honI cAhiye, kyoMki inhIM se saMsAra meM jainadharma ke mahatva kA astitva rhegaa| maiM to isI cintA meM thA, kintu acAnaka kAla Akara mujhe liye jA rahA hai| maiMne yaha pratijJA kI thI ki jabataka isa kArya ko pUrA na kara detA tabataka brahmacarya kA pAlana kruuNgaa| bar3e zoka kI bAta hai ki apane abhAgyodaya se mujhe isa parama pavitra kArya ke karane kA puNya prApta nahIM huA, aba Apa hI loga isa pavitra kArya ke stambha svarUpa haiM, isalie isa parama Avazyaka kArya kA saMpAdana karanA Apa sabakA parama kartavya hai / " bhAskara yaha bhISmapratijJA Apane tIsa varSa kI avasthA meM kI thii| jaina samAja ke prati ApakA yaha kAruNika ataeva mArmika nivedana par3hakara mujhe rAma vanavAsa kI bAta yAda A jAtI hai| avadha-nareza rAjA dazaratha kI AjJA se rAma, sItA aura lakSmaNa ko 'sumanta ne stha meM baiThAkara vana meM pahucA diyA hai| vaTavRkSa ke nIce rAjaveza-bhUSAkA parityAga kara vaTakSIra se rAmacandrajI apanI tathA lakSmaNajI kI jaTA kI racanA kara tapasvi veSa kI sajA se sajjita hone lage / usa samaya vRddha saciva sumantajI ne yaha duzya dekhakara kahA hai ki hA ! hanta !! durdaiva ! ! ! jina raghuvaMzI rAjAoM ne cauthepana meM rAjya kA zAsanabhAra apane samartha putroM ko sauMpakara saMnyAsa nimitta vanakA Azraya liyA thA, usI raghukula ke ye navAMkura dudhamuMhe bacce bana meM tapasviyoM-jaisA bAnA banAkara raha rahe haiN| maiM jaina - siddhAnta-bhavana meM varSoM lagAtAra lAyabreriyana ke padapara raha cukA huuN| tIrthayAtriyoM meM bahusaMkhyaka sahRdaya jaina yAtrI bhavana meM Apake citra ke

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kiraNa 1) bAbU devakumAra jI : eka saMsmaraNa nIce samuddhata ApakA hRdayadrAvaka mArmika nivedana par3hakara ro par3ate the| aura vivaza ho merI bhI A~kheM bhara AtI thiiN| ___ bAbU sAhaba bar3I abodhAvasthA meM apane donoM baccoM ko chor3a gaye the|' kintu bAgha ke baccoM ko sikhAve kauna ? yaha janazruti caritArtha ho rahI hai| Apake ki . putra aura pote ApakI lakSyasiddhi ke lie athaka parizrama kara rahe haiN| isake nidarzana rUpa Apake nAmakA devAzrama nAmakA suvizAla prAsAda tathA jaina-siddhAnta-bhavana kA bhavya bhavana hI paryApta hai| ApakI anujavadhU brahmacAriNI paNDitA candAbAIgI ne to jaina-bAlA-vizrAma dvArA ApakI kIrti meM cAra cA~da lagA diye haiN| saca pUchiye to bAbU devakumArajI kI vaidyutarUpa ceSTA se sabake saba anuprANita ho rahe haiN|

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kumAra kA saphala svapna [racayitA-zrI paM0 kamalAkAnta vyAkaraNa-sAhitya vedAntAcArya, bhArA] ardhya-sAmagrI lie zraddhAluoM kA varga zrAtArAja patha para prarcanA-hita vAsupUjya-mahAna kI, thA nagara zobhAvAna, thI ananta caturdazI kI ya minI amlAna / bAla-vanitA vRddha-naranArI, sabhI hokara samutsuka dekhate pUjana-mahotsava, bhavya zrArA nagara meM thA svarga hI sAkAra, sammilita the arcanA meM mAnya devakumAra / haiM aneka vibhinna chavimaya hema-zikhara vizAla devAlayanagara meM sobhate, haiMpUrNa zraddhAyukta janatA, para na prazAzaSa soca, devakumArajI ko huA atikleza / ho gayA avasAna pAvanaarcanA kA, le hRdaya meMbhakti nava, sAnanda janatAbhAratI-abhiSeka karake gayI nija nija dhAma, idhara mAnasa meM jagI kucha bhAvanA abhirAma / hue zayyAgata hamAreparita nAyaka, bhAvanA meM

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kumAra kA saphala svapna 59 vyasta unakA hRdaya mAnoM dhyAna meM mana, prAyaH gayI rajanI bIta, ajha-velA meM huA taba eka svapna punIta / "eka thA prAsAda atizayauca, usameM ye bane navanava prakoSTha subhavya evaM battiyoM se jagamagAye, kintu the ve rikta, dharma-mAnava thA par3A, ye nayana jala se sikta / ro uThA vaha dekha inako, kahA- do avalamba mujhako, bAhya merA rUpa sundara, kintu antathUnya hotA jA rahA hU~ hAya ! zAna-zAstroM ke binA hU~ ho rahA nirupAya / ho rahe the kaNTha-gata kuchazanda unake sAntvanAmaya, dula gayI taba nIMda, isasejAgane para kI pratijJA-'dharma he sAkAra! zAna ke hita maiM karU~gA satata zAstrodAra / jAgate hI cakita hokaraeka nUtana yojanA nirmANakarake mApane nijamantrivara ke sAmane taba rakha diyA sAnanda, thA udaya sAhAda evaM nA paramAnanda / yojanA vaha bana gayIaMkurita evaM pallavita

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bhAskara hokara hamAre deza kA sumahAn zAstrAgAra atizaya bhavya navya turata, zAstra saMgraha meM lage zrama aura dravya ananta / 11 chAna DAlA deza, bhArata - varSa kA koI na konA- raha gayA zravazeSa, jisameM - pahA durlabha grantha ko, jisakI na pAyI thAha, Apane sarvasva kI bhI kI na kucha paravAha / 12 aba batAnA thA na vidvAnoM tathA jijJAsutroM ko, ve sabhI Ane lage sarvatra se svAdhyAya karane, bar3hI kIrti apAra, ApakA vaha svapna sundara ho gayA sAkAra / 13 'basa' na itane se huA, mana rama gayA isa kArya meM tatra - to nagara meM 'nAgarI' ke bhI pracAroM meM lage, bana gayA eka samAja, nagara ke pazcima khar3I hai vaha sabhA hI zrAja / 14 ekatriMzat varSa kI laghu Ayu meM isa divya mAnava ne kiye zubha kArya jitane, hai ginAne kI na kavitA-zakti mujhako prApta, yahI zraddhAJjali sumana hai bheMTa, gIta samApta / 399EUREUR6 [ bhAga 10

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yugAvatArI zrI bAbU devakumAra [le-zrIyuta bA0 ajita prasAda ema0 e0, ela-ela0 bI0, lakhanaU ] parama pUjya zraddheya bAbU devakumArajI yugAvatArI puruSa the, vaha divya rUpa the; kumAra balki rAjakumAra to the hii| pracura sampatti ke svAmI hote hue bhI dhana se anAsakta the| vaha apanI paitRka sampatti ko dharmArtha dharohara, amAnata samajhate the aura apane ko usa sampatti kA amAnatadAra, munIma, khajAnacI khayAla karate the| ___ unakA rahana-sahana sAdagI kA thA. para zarIra kI kAnti divya thii| U~cA lalATa, caur3A vakSasthala, lambI bhujAe~ pratyeka vyakti kA dhyAna apanI ora AkRSTa kara letI thiiN| zarIra unakA dAsa thA, use dharmasAdhana kA nimitta mAnate the| yaha indriya saMyama kA pAlana karate the| apane Upara pUrA niyantraNa karanA aura vAsanAoM se virakta rahanA kumAra kA naisargika svabhAva thaa| maiMne kumAra kA sAhacarya bahuta dinoM taka kiyA hai| unake guNa aura svabhAva kI amiTa chApa Aja bhI mere hRdaya paTala para aMkita hai| inakI kArya praNAlI vicitra thii| kaThina se kaThina kAryoM ko bhI bar3I AsAnI se kara DAlate the| inakI vANI meM jAdU thA, zrotA mantramugdha hokara inakA bhASaNa sunate rahate the| jisa bAta ko yaha kahate the, use kara dikhAnA tathA usakI pUrti ke liye prANapaNa se laga jAnA inakA svabhAva thaa| kahanA kama aura kara dikhAnA jyAdA, siddhAnta kA akSarazaH pAlana karate the| samAja kI hisacintA aharniza kiyA karate the| tana, mana, dhana tInoM dvArA jaina samAja meM zikSA-pracAra karane, kurItiyoM kA nivAraNa karane tathA samAja ko unnati ke zikhara para pahuMcAne meM kumAra sAhaba ne aTUTa zrama kiyA hai| Apane bhAratavarSa ke samasta jaina-tIrthoM kI yAtrA kI; pratyeka sthAna kI truTiyoM kA avalokana kiyA aura zakti ke anusAra pracura dAna dekara suvyavasthA bhI kii| Apa una dAniyoM meM nahIM the, jo kevala apane dAna kA DhiMDhorA pITate haiM aura dAna ke badale meM khyAti prApta karate haiN| Apa kAma karanA jAnate the, nAma se sadA dUra rhe| jIvana ke antima kSaNa taka paropakAra karane meM lage rhe| ___ lakSmIputra hone ke sAtha kumAra sAhaba para sarasvatI kI asIma kRpA thii| jitanA macchA Apa bhASaNa dete the, utanA hI acchA Apa likhate bhI the| Apake ina guNoM se mugdha hokara hI Apako mahAsabhA ke mukhapatra jaina gajaTa kA sampAdaka nirvAcita

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bhAskara [bhAga 1 -- kiyA gayA thaa| Apane usa patra kA sampAdana jisa yogyatA mora kSamatA ke sAtha kiyA vaha patrakAra jagat meM sarvadA smaraNIya rhegaa| 12 jUna 1905 ke dina syAdvAda vidyAlaya kAzI kI sthApanA ke avasara para mApane apane pitAmaha paM0 prabhudAsa jI dvArA nirmita bhadainIghATa kI vizAla dharmazAlA vidyAlaya ke paThana-pAThana, chAtrAvAsa ke vAste pradAna kara dI, mAsika sahAyatA bhI dete rahe, dhrauvya koSa meM bhI pracura bheMTa kI tathA yAvajjIvana vidyAlaya ke mantritva kI jimmedArI kA bhAra sahate rhe| jIvana ke antima samaya meM kaI mahIne zvAsa roga se pIr3ita rhe| rogAvasthA meM varNI nemisogarajI ko dharma sAdhana ke sahAyatArtha sadA apane pAsa rakhate the, behozI kI davA suMghAye jAne para zAstropacAra ke avasara para sallekhanA vrata grahaNa kara liyA; hoza meM Ate ho ahaMta zabda uccAraNa kiyaa| bhU zayyA grahaNa kI sarva prakAra kA khAdya, svAdya, peya, lehya AhAra kA tyAga kara diyaa| brahmacarya vrata to muddata pahale se hI le cuke the| Apane antima zvAsa taka stotrAdi dhyAna se sunate-sunate cetanApUrvaka, dharma dhyAna nimagna 5 agasta 1907 kI rAtri ko 32 varSa kI yuvAvasthA meM devagati prApta kii| alpa jIvana kAla meM itanA jainadharma kA pracAra kara kiyA, jitanA anya vyakti 80 varSa meM bhI na kara ske| - sikandara mahAna , zrI zaGkarAcArya, svAmI rAmatIrtha, kumAra devendra prasAda saba 32 varSa kI avasthA meM svargavAsI hue| zrI madrAyacandra, jIsaz2a krAisTa, vikhyAta kavi (Shelley) 33 varSa meM saMsAra se vidA hue| zrI mANikacandra vakIla khaNDavA 36 varSa meM deha chor3a gye| svAmI vivekAnanda ne 39 varSa meM zarIra tyaagaa| jaina siddhAnta-bhavana pArA, anupama, advitIya akhila bhAratIya saMsthA hai| vahA~ eka sundara vizAla sadana meM zIze kI zobhanIya alamAriyoM meM tAr3apatra para khude hue prAcIna jainAgama, tathA arvAcIna jaina tathA ajaina sAhitya, susajjitarUpa se sthApita hai| Central Jaina Orienta| Library Arrah kI vyavasthA prazaMsanIya hai| bAbU devakumArajI ne, aura unake putra nirmalakumAra, cakrezvara kumArajI ne kaI gA~va kI AmadanI pArA meM zrI zAntinAtha jinAlaya tathA anya dhArmika saMsthAnoM ko samarpita kara dI hai| aura una saMsthAoM ke suprabandha kI dekharekha rakhate haiN| bhArA jainadharma kA puNya kSetra hai| zrI bAbU devakumArajI ke zubha nAmapara lekhaka nata mastaka hokara zata zata praNAma karatA hai| bAbU devakumAra sadA jayavanta pravarte jaina zAsana kI jaya /

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zrI bAbU devakumAra-smRti-aMka dahA -NR " -. . - - -RAMAmeanine zrImatI bra. anUpamAlA devI, dharmapatnI sva. zrI bAba devakumAra jI zrImatI bra. paM0 candAbAI ana jabadha sva. zrI bAba devakumAra jI

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katipaya madhura saMsmaraNa [ le0 - zrImatI bra0 paM0 candrAbAI adhiSThAtrI, jaina-bAlA-vizrAma ArA ] kisI bhI puNya vyakti ke saMsmaraNa jIvana kI sUnI, nIrasa ghar3iyoM meM madhu gholakara unheM sarasa banA dene meM sakSama haiN| mAnava hRdaya, jo satata vINA ke samAna madhura bhAvanAoM kI bhaMkAra se jhaMkRta rahatA hai, puNya caritroM ke smaraNa se pUta ho rasAnubhUti meM nimajjita hone lagatA hai| mAnava kI zramaryAdita zrabhilASAe~ niyantrita hokara jIvana ko tIvratA ke sAtha Age bar3hAtI haiM / phalataH puNya-puruSoM ke saMsmaraNa jIvana kI dhArA ko gambhIra garjana karate hue sAgara meM vilIna nahIM karAte, balki hare-bhare kagAroM kI zobhA kA zrAnanda lete kA sparza karAte haiM; jahA~ koI bhI vyakti vitarka buddhi kA parityAga aura para- pratyakSa kA alpakAlika anubhava karane lagatA hai| hue use madhumatI bhUmikA kara rasamagna ho jAtA hai| ApakA svanAmadhanya sva0 bhI bAbU devakumArajI kA puNya caritra aisA hI mahAn hai / ApakA eka-eka saMsmaraNa apane divya zrAloka se jIvana timira ko vicchinna karane meM sakSama hai / zrApakA jaisA sarala, zuddha, pavitra aura udAra hRdaya kama hI vyaktiyoM kA hotA hai / zrApa sAdagI, saralatA, sahRdayatA, milanasAratA, para duHkha kAtaratA evaM vidvattA kI mUtti the / vyaktitva jaina jagat kI hI vibhUti nahIM hai, kintu samasta hindI jagat aura zrArya - jagata ke liye gaurava kI vastu hai / bAbUjI ke mahAn vyaktitva ke itane madhura smaraNa zrAja bhI dhUmila smRti koSa meM saMcita haiM, jinakA yathArtha citraNa karanA saMbhava nahIM / unakA pratyeka kArya, cAhe vaha choTA thA yA bar3A preraNA aura sphUrti dene ke liye mahatvapUrNa sthAna rakhatA hai| unake kAryoM kI saphalatA kA pradhAna kAraNa thA, jIvana meM dharma ko utAranA / unakA bahiraMga aura antaraMga jIvana dhArmika saMskAroM se zrota-prota thaa| eka zabda meM unake vyaktitva kA vizleSaNa kiyA jAya to yoM kahA jA sakatA hai ki bAbUjI antaraMga meM sadA bAlaka aura bahiraMga meM yuvaka the| unakA hRdaya satata bAlaka ke samAna nirvikArI rahA thaa| apanI sTeTa kA zAsana kArya karate hue bhI ve zrAveza aura vega se rahita the / sAMsArika pralobhanoM se vaha kabhI abhibhUta nahIM hue| samAja ko apanA parivAra samajhanA; samAja kA utanA hI dhyAna rakhanA, jitanA apane parivAra ke pratyeka sadasya kI sukha suvidhA kA dhyAna rakhA jAtA hai, bAbUjoM kI vizeSatA thI / bAbUjI barAbara kahA karate the ki apane liye kITa-pataMga bhI jIvita haiM; zrataH yadi hamArA jIvana bhI apane hI udarapoSaNa meM samApta ho jAya to hamArI mAnavatA kyA rahI ? mAnava kA artha hI hai ki jo vicArazIla ho aura paraspara maiM sahayoga rakhatA ho, jisakA pratyeka kriyA vyApAra apane samudAya ke hita ke liye ho / hameM smaraNa hai ki ekabAra koI jainI bhAI bhI sammeda zikhara ke yAtrArtha dvArA Aye hue the /

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maM [ bhAga 18 yaha zrAgantuka sajjana jaba koThI meM Aye to bAbUjI ne inakA svAgata-satkAra kiyA, dUsare dina jaina tIrthoM kI vyavasthA aura kuprabandha ko lekara ghaNToM carcA huii| bAbUjI ne unheM AzvAsana diyA ki hama apanI isa paryAya meM zAstra - saMrakSaNa aura tIrtha- saMrakSaNa zravazya kreNge| jaise parivAra ke vyaktiyoM kA merI sampatti meM adhikAra hai, usI prakAra samAja kA bhI / samAja aura parivAra ko maiM bhinna nahIM mAnatA hU~ / yadi hamAre zrAtmotthAna ke pratIkoM kA abhAva ho jAya to phira hamArA jIvita rahanA kisa kAma kA hai ? rAjagRha aura pAvApura tIrthoM kI vyavasthA aura saMrakSaNa kA bhAra tatkAla apane Upara le liyA aura kI rakSA meM saMlagna ho gaye / zrI sammeda zikhara, usI samaya se jaina saMskRti bhAra bAbUjI samAja kA pariSkAra karanA cAhate the, unakA zramazIla kalevara samAja meM krAnti aura sudhAra karane ke liye Atura thaa| lakSmI ke kRpApAtra hokara bhI sarasvatI ke bhakta the tathA parizrama ke Upara unakA aTala vizvAsa thA / unhoMne samAja sudhAra ke liye mahAsabhA ke mukhapatra jaina gajaTa dvArA Andolana kiyA tathA bAla-vivAha, vRddha - vivAha ko samAja se dUra bhagAne meM saphalatA bhI prApta kI / vaiyaktika caritra ko ujvala banAne ke liye bAbUjI ne bahuta jora diyA / vaha sarvadA kahA karate the ki Adarza vyakti hI Adarza samAja kA nirmANa kara sakate haiN| unake hRdaya meM samAja kI vedanA kA nirmala srotA pravAhita hotA thaa| isI kAraNa samAja sudhAra ke liye itane adhika vyaya the ki unheM aharniza jaina samAja kI kamiyA~ dikhalAyI par3atI thIM / bAbUjI kA samparka mere jIvana ke utthAna meM bar3A bhArI sahakArI hai| unakI sAdhutA kI chApa mere Upara amiTa hai / unake alaukika aura pAvana jIvana kA divya prakAza zrAja bhI merI aneka samasyAnoM kA samAdhAna kara patha pradarzana kara rahA hai / bAbUjI apane karttavya meM kitane sajaga the tathA jIvana kI yathArthatA kA anubhava kisa prakAra karate the, yaha nimna saMsmaraNa se spaSTa ho jAyagA / san 1605 ke caitramAsa meM, jisa samaya vasanta apanI praur3ha avasthA para thA / zrAmra maMjariyA~ raMgIna bhauMre gandha-vibhora ho madhupAna taruNa kaliyoM se lade the / mAnava apanI surabhi dvArA didiganta ko surabhita kara rahI thiiN| kA punIta parva manA raheM the / vana vRkSa pUrI taraha navIna hRdaya vizvamAdhurI kA pAna kara apanI sudha-budha kho rahA thaa| jar3a-cetana sabhI vAsantI samIra se udabuddha ho alasAI A~kheM kholane meM saMlagna the / puSpa kalikAe~ alasita brA~kheM khola vIrubha kuJjoM ko apanA surabhita dAna de rahI thiiN| aise sundara suhAvane samaya meM bAbUjI zrAtmacintana ke liye apane bagIce ke ba~gale meM gaye / parivAra ke anya sadasya bhI sAtha meM the, kintu bAbUjI sarvadA prakRti se bhrAtmotthAna kI preraNA hI prApta karate the, unheM isI kAraNa pavitra aura sumdara

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kiraNa 1] katipaya madhura saMsmaraNa ekAnta se adhika prema thA / eka dina prAtaH kAla sUryodaya hone ke kucha samaya bAda taka ApakA zayana gRha banda rhaa| gharavAloM ko imase cintA ho gayI aura kAraNa jJAta karane ke liye ceSTA karane lge| damme kI bImArI ke kAraNa yadA kadA zrApa kA svAsthya kharAba ho jAtA thA; ataH svAsthya kharAbI kI AzaMkA se sabhI loga cintita ho gaye aura kivAr3a ke jharokhe se jhA~kakara dekhane lge| logoM ne dekhA ki adhyAtma premI bAbUjI samasta vastroM kA tyAga kara digambara mudrA meM khar3e hokara sAmAyika kara rahe haiN| bAbUjI ke isa kRtya se sabhI loga Azcarya meM DUba gaye aura bar3e-bUr3hoM ko prAtmaglAni bhI huii| socane lage ki eka yuvaka isa prakAra tapazvaraNa kare aura saba loga isa avasthA meM bhI Atmazodhana se vimukha raheM, yaha kitane paritAra kA viSaya hai| sAmAyika samApta kara bAbUjI kamare se bAhara Aye aura nityakarma se nivRtta ho pUjana-pATha meM laga gye| jaba jalapAna karane ke uparAnta logoM ne unase pUchA ki Apa abhI se isa prakAra sAmAyika kyoM karate haiM ? zrI bAbU bancU nAlajI ne ha~sakara do-cAra kaDubo-mIThI bAteM bhI sunaayii| isa para bAbUjI ne kahA ki isa nazvara saMsAra meM pAnI paryAya kA kyA vizvAsa ? gRha-kAryoM ko anAsakta bhAva se karate hue prAtmazodhana ke liye sarvadA tatpara rahanA caahiye| unhoMne AtmavizvAsa pUrvaka kahA ki pratyeka vyakti ko hoza saMbhAlane ke kSaNa se lekara mRtyu ke kSaNa paryanta sarvadA sAvadhAna rahanA caahiye| antakAna tabhI subara sakatA hai, jaba pa.le se abhyAsa rhe| merI aAntarika preraNA sadaiva prAtmazodhana ke liye prerita karatI rahatI hai| merA hRdaya satata kahatA rahatA hai ki paurANika kathAoM meM pratipAdita pAtra jisa prakAra mekAchanna AkAza, prakAzahIna sAyaMkAla, ca cala ravana Adi ke cAMvalpa se virakti kI preraNA prApta karate rahate the, usI prakAra isa manorama prakRti se apane kalyANa kI preraNA kyoM nahIM prApta kruuN| isa bATikA meM jaba se maiM AyA hU~, merI sAmAyika kI kriyA abAdha gati se nirantarAya cala rahI hai, mujhe isameM jo prAnanda pA rahA hai, usakA maiM vive vana karane meM amartha huuN| isa tapovana sadRza bATikA meM tInoM kAla zrAtma-zodhana aura indriya niyantraNa ke liye maiM sAmAyika karatA huuN| maiM isameM apane jIvana kA pratyAvalokana karatA hU~, atIta jIvana ko duharAtA rahatA huuN| jIvana-yAtrA ke antima virAma-sthala-par3Ava para pahuMcane ke pUrva maiM pIce dekhatA hU~ ki kahA~ se calakara kidhara-kizvara bhUla bhaTaka kara AyA huuN| kahIM merI yaha yAtrA, jIvana patha ke pahADa, tarAiyA~, nadI-nAle, jhAr3a-jhaMkhAr3a aura A~dho-pAnI ke kAraNa adhika lambI na ho jAya; aura gantavya sthAna ko maiM vilamba se prApta kara sakU~ athavA mArga bhUlakara idhara-udhara mArA-mArA ghUmatA phiruuN| ataeva maiM sarvadA jIvana yAtrA ke pAtheya-sAmAyika ko grahaNa kara nirAkula rUpa se isa durgama patha ko taya karanA cAhatA huuN|

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bhAskara [bhAga 18 ___ zrI bA0 baccUlAlajI jo sAtha hI rahate the, tathA avasthA aura rizte meM bhI bAbUjI se kucha bar3e the, kahane lage-lar3ake hokara ye saba buDr3hoM kI bAteM chor3a do| tumheM muni nahIM bananA hai, jisase digambara hokara sAmAyika karate ho| tuma eka jamIndAra aura raIsa vyakti ho, pUrvajoM kI mAnamaryAdA kI tumheM rakSA karanI hai; ataH mana lagAkara kAmakAja kro| Aja sandhyA ko sabhI loga koThI vApasa caleMge; yahA~ aba rahane kI prAvazyakatA nahIM hai| jaba se tuma bagIce meM Aye ho eka na eka UTa-paTAMga kAma karate rahate ho, na mAlUma tumheM kyA ho gayA hai ? aba yahA~ se jalda ghara-koThI vApasa calanA hogA, yaha merI zrAjJA hai| bAbU jI zrI baccUlAla jI kA bahuta sammAna karate the, bar3e hone ke kAraNa unakI aAzA pAlana bhI dharma samajhate the| ataH sahamate hue davI jabAna se itanA hI kahA-mAmAjI maiM koI burA kAma nahIM kara rahA hU~; muni honA sahaja nahIM, bar3e saubhAgya se isa pada kI prApti hotI hai| yahA~ unmukta vAtAvaraNa aura kolAhala se dUra rahane ke kAraNa merA mana sAmAyika aura zrAtma-zodhana meM jyAdA lagatA hai aura aba merI icchA prAtmakalyANa karane ke liye utkaTa ho rahI hai| hA~, Apa AjJA de rahe haiM, to maiM sabhI logoM ke sAtha Aja hI koThI calA cluuNgaa| vAstavika bAta yaha thI ki idhara chaH sAta dinoM se dopahara ko bAbUjI kisI per3a ke nIce baiThakara eka ghaMTe taka sAmAyika karate the; kabhI-kabhI chAyA ke haTa jAne se dhUpa bhI unake Upara calI AtI thii| zrI baccUlAlajI, jo ki unase atyadhika sneha karate the, unheM dhUpa meM baiThA dekhakara ruSTa ho jAte the| svAsthya kharAba rahane ke kAraNa bAbUjI kA dhUpa meM baiThanA zrI baccUlAlajI ko bahuta khaTakatA thaa| isI kAraNa unhoMne krodhita hokara koThI calane kI prAjJI dI thii| . X X X X tithi smaraNa nahIM hai, para eka dina bAbUjI ke sneha aura sevA kA eka dRzya maiMne vicitra dekhaa| bAbUjI kA hRdaya bahuta hI mRdula thA, dUsare kI tanika bhI pIr3A unase dekhI nahIM jAtI thii| eka dina eka garIba yAtrI koThI meM pAyA aura mArga vyaya kI yAcanA karane lgaa| bAbUjI Upara the, ataH vaha zrI baccUbAbU ke pAsa gyaa| zrI baccUlAlajI bhI bAbUjI kI anupasthiti meM kucha kAma kara diyA karate the| pAtrI ne rote-gir3agir3Ate apanI sthiti unake samakSa prakaTa kI aura mArga vyaya ke liye 10) dasa rupaye maaNge| zrI baccUlAlajI ne sarvadA ke anusAra 5) rupaye kA bila pAsa kiyaa| yAtrI aMgrejI nahIM par3hA thA, ataH vaha bila lekara zrI bandI bAbU ke pAsa AyA aura bila dekara rupaye mA~gane lgaa| zrI candIbAbU ne bila lekara 5) rupaye usako diye|

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kiraNa 1] katipaya madhura saMsmaraNa yAtrI ne prArthanA kI ki 10) rupaye se kama meM merA kAma nahIM cala sakatA hai ataH maiM 5) rupaye nahIM luuNgaa| pahale to unhoMne usa yAtrI ko samajhAyA aura kahA ki bila jitane rupaye kA pAsa kiyA gayA hai, usase adhika nahIM mila sakate haiN| tuma eka bAra ise mAlika ke pAsa phira le jAo, yadi vaha bar3hA deMge to 10) rupaye de diye jaayNge| becAre bhole-bhAle yAtrI ko vizvAsa nahIM huA aura vahIM 10) rupaye pAne ke liye gir3agir3Ane lgaa| vaha jitanA rotA. gir3agir3AtA thA, khajAMcI mahodaya use utanA hI DA~Tate the| isase kucha hallA bhI nIce se sunAI diyaa| hallA sunakara bAbUjI nIce pAye aura yAtrI kI karuNa kathA svayaM bulAkara sunI / unakA komala hRdaya pivala gayA aura yAtrI se kSamA mA~gate hue kahane lage-bhAI, Apako bar3A kaSTa hushraa| mere kAraNa zrApako kaSTa uThAnA par3A, isake liye mujhe duHkha hai| prApa jitanI dUra jAnA cAhate haiM, 10) rupaye meM zrApakA kAma nahIM cala skegaa| itane rupaye to kevala TikaTa kharIdane meM laga jaayeNge| khAne-pIne tathA anya kharca ke liye 10) rupaye aura cAhiye; tabhI Apa pahu~ca skeNge| zrApa jainI haiM, tIrthayAtrA ke liye Aye haiM ataH Apa hamAre liye pUjya haiN| zrI sammedazikhara kI yAtrA karane se prAtmA pavitra ho jAtI hai, pApa-vAsanAe~ dUra bhAga jAtI haiN| ataH zrApakA sammAna karanA hamArA parama karttavya hai| pahale zrApa bhojana kIjiye, rasoI taiyAra hai| isake pazcAt zrApakA sArA prabandha ho jaaygaa| hamArA yaha ahobhAgya hai ki Apane sevA ke liye avasara diyaa| dharmAtmA vyaktiyoM ke darzana puNyodaya se hI hote haiN| becArA yAtrI bAbU jI kI bAtoM ko sunakara rone lagA aura unake paira pakar3a liye tathA kahane lagA ki Apa vastutaH deva kumAra haiN| bAbUjI ne yAtrI ko do dina taka apanI koThI meM rakhA, pIche mArga vyaya dekara use ravAnA kiyaa| bAbUjI ne apane samaya meM kisI bhI vyakti ko apane yahA~ se nirAza nahIM jAne diyaa| jo bhI unake pAsa AtA thA, vaha usake sAtha saujanyatA kA vyavahAra karate the| dAnI hone kI ahaMmanyatA unameM nahIM thii| nyavahAra unakA itanA madhura thA, ki samparka meM AnevAle vyakti unase sarvadA prasanna rhe| unake deva tulya vyavahAra ne unheM lokapriya banAyA thaa| x san 1907 meM hama loga saparivAra dakSiNa ke tIrthoM kI yAtrA ke liye ravAnA hue| rAste meM bAbUjI ke svabhAva aura guNoM kA prakAza mujhe atyadhika milaa| itane varSoM ke bAda bhI Aja usa samaya kI smRtiyA~ hRdaya-kapAToM ko kholane meM sakSama haiN| bambaI se ravAnA hokara jaba hamaloga kucha Age cale to eka teraha-caudaha varSa kA bAlaka bhikSA mAMgane ke liye hamAre Dibbe meM pAyA bAbUjI ne bar3I prAtmIyatA ke sAtha usase bAteM kI aura usakA kula patA ThikAnA puuchaa| bAlaka kahane lagA ki maiM bambaI prAnta ke eka choTe kasbe kA rahanevAlA huuN| mere mAtA x

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68 [ bhAga 18 pitA kA bacapana meM dehAvasAna ho gyaa| merI dekha-rekha mere eka cAcA karate the / maine kevala cauthI kakSA taka par3hA hai, adhika par3hane kI merI tIvra abhilASA hai; kintu sAdhanoM ke binA maiM nahIM par3ha sakA / mere sAtha merI cAcI kA vyavahAra bahuta dI krUra thA, ataH dinarAta unakA nyAya, daNDa mujhe sahana karanA par3atA thA / eka dina cAcA kahIM bAhara gaye hue the, cAcI ne mujhe bhojana bhI nahIM diyA tathA khUba kAma karAyA / merA bAla hRdaya bagAvata kara baiThA aura maiM ghara se cala par3A kahA~ ke liye, isakA mujhe svayaM parizAna nahIM hai| mujhe ghara se nikale abhI pandraha dina hue haiN| maiM bhIkha mAMga kara apane jIvana ko khonA nahIM cAhatA hU~ / merI icchA hai ki koI mujhe kAma de , athavA mere adhyayana kA prabandha kara deM / bAbUjI ko bAlaka kI bAtoM kA vizvAsa ho gayA aura usase pUchane lage ki tuma par3hanA cAhate ho, kitane rupaye mahIne kI zrAvazyakatA hogI ? apanA patA noTa karAdo, hama tumheM sahAyatA deMge / Aja se bhIkha mA~ganA banda kara do, acche lar3ake bhIkha nahIM mAMgate haiM; zrataH kisI skUla meM nAma likhAkara pddh'o| lauTane ke bAda bAbUjI barAbara usa vidyArthI ko sahAyatA mejate rahe / zikSA ke vaha bahuta bar3e himAyatI the / X X X X jaba hamaloga kAra kala kI dharmazAlA meM pahu~ce to bAbUjI ne zrI nemisAgarajI varNI se kahAmahArAja jI ! kyA hamArA jaina mahilA samAja yoM hI zrajJAnAndhakAra meM par3A rahegA / hamArI Antarika abhilASA hai ki choTI bahU par3ha-likhakara nArI jAgRti kA kArya kre| inakI pAtratA to apane inake bhASaNoM se jJAta karalI hI hogo / hamArA vizvAsa hai ki yadi inheM suzravasara pradAna kiyA jAyagA to nizcaya hI yaha sevA ke kSetra meM Age bar3ha sakegIM / zrApa Aja inakI parIkSA lekara dekhiye, inakA adhyayana kitanA huA hai| zrI varNIjI vidyA vyasanI the hI, zrataH bAbUjI kI bAteM sunakara unheM bahuta prasannatA huI aura kahane lage- ApakI choTI bahUne isI yAtrA meM dravya saMgraha aura kSatra cUr3AmaNi samApta kara liye haiM / hindI kA parijJAna to inakA bahuta acchA hai, maiM inakI parIkSA kyA lU~, merI mAtR-bhASA kannar3a hai, ataH zrApahI inakI parIkSA lIjiye / bhAskara bAbUjI muskurA kara kahane lage- maharAja jI ! hamAre yahA~ ke suparicita hI haiM; hama kaise inakI parIkSA leM ? zrataeva viduSI bahana sAkSAtkAra karAyeMge aura unhoMse inakI yogyatA kA parIkSaNa bhI / hama vyAkhyAna sunate haiM, bar3A zrAnanda zrAtA hai| bolane kI zailI bahuta pAdana bar3I khUbI ke sAtha karatI haiN| isI kAraNa hama cAhate haiM ki sevA ke kSetra meM yaha bar3ha sakeM / parde ke rivAja se zrApa magana bAI jI se inakA dUra baiTha kara inakA sundara hai, viSaya kA pratiinakA vikAsa ho aura

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kiraNa 1] bAbU devakumArajI : eka saMsmaraNa bambaI pahu~cane para bhI maganabAI jI ne bhASA viSayaka jJAna kI jA~ca ke liye tulasIkRta rAmAyaNa kI katipaya caupAiyoM kA artha pUchA / yathArtha artha sunakara sabhI loga bahuta prasanna hue tathA usI samaya varNI jI ne saMskRta kI bhI parIkSA lii| bAbUjI ina parIkSAphaloM ko avagata kara bahuta prasanna hue aura unhoMne dRr3ha saMkalpa kiyA ki inheM praur3ha viduSI banAne kA prayatna avazya kiyA jAyagA / kucha dinoM ke uparAnta dharmazAstra kA zikSaNa dene ke liye unhoMne zrI paM0 lAlArAmajI zAstrI ko zrArA bulAne ke liye patra likhA tathA saMskRta zikSA kA pUrA prabandha kiyA / 66 bAbUjI kI udAratA, sevAvRtti paropakAratA, zAstrIya jJAna, samAja kI aharniza maMgala - cintA aura jaina saMskRti ke saMrakSaNa ke liye utkaTa bhAvanA anukaraNIya hai / apane parivAra se adhika cintA unheM samAja kI thii| kabhI-kabhI rAta ko isI cintA ke kAraNa nIMda bhI nahIM praatii| ghaMToM baiThakara samAja ke vikAsa aura jainadharma ke saMrakSaNa tathA prasAra ke liye skIma banAte rahate the| zrI syAdvAda vidyAlaya kAzI ko to apanI santAna se bhI adhika sneha karate the| bAbUjI kA samparka mujhe thAie dina taka mila pAyA, parantu utane se hI mujhe jo preraNA milI usane mere jIvana kI dizA badala dI /

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prazastiH zrI devakumArasya ( prastotA-zrI brahmadatta mizraH, veda-sAhitya-dharmazAstrAcAryaH) zrImAn dhanI devakumArajainaH zrArA nagaryo nitarAM yazasvI / AsIt sadA dharmavicArazIlaH digntkiirtidvijsaadhusevH||1|| zvetAmbarazcApi digambarazcaH jainau dvidhA yadyapi vishrutaustH| digambarasyAsya tathApi kazcit na bhedalezaH hRdi sanniviSTaH / / 2 / / matadvayasyAsya samanvayoya yatno mahAnasya sadaiva cAsIt / vilakSaNeyaM pratibhA kilaivaM abhinnabhAvasya vibhedabuddhiH // 3 // vidyA pracAre'pyathadharmacAre udArabhAvasya kilasya hindI / bhASApracAre'viratAM pravRtti siddhAnta gehaH satataM bravIti // 4 // tIrthATane dakSiNasaMgame'sya arakSitAH pustakapuJjagehAH / / naike sadA pustakavastradAnaiH surakSitAH kIrtimito vadanti // 5 // satsaMgamenArjitapuNya rAzeH dharmematiH saMtatamasya cAsIt / devAlayAH jIrNatamAhyanena coddhAritAH santi purA kiyantaH // 6 // vidyAlayAnAM ca sahAyatAyAH lokaprasiddhA nahi varNanIyA / kathA yato'taH priyasAdhu vRtteH ahaM kathaM varNayituM samarthaH // 7 // yacchAnacintAparicintitArthAH lokopakArAya sadA samarthAH / kRtopakArasya yazodhanasya karomi kiMtat pratikAramasya // 8 // dInAH sadA yad gRhametya naike bhikSanti tuSTAH nitarAM prasannAH / sadA ziSTA rAzimaho gRNantaH yAntisma dhanyaM kathayanta eva / / 9 / / lakSAdhikaM rUpyakarmahato'sya saMsthA vizeSe vyayatiM krenn| purArjitAdarthajanAt svahastaiH niSkAzya bhaktyA kila dharmabudhyA // 10 // samIpamAgatya ca bhikSukagavAvA vidyArthinovApyatha sAdhavo vaa| anye'pi ye kevana yAcakA vA parAmukhA naiva yato babhUvuH // 11 // banAnnapAnAdikapustakAdidAnena tuSTAH dvijabAlakAzca / gRhItavidyAH hyadhunArjanena kuTumbarAzi paripAlayanti // 12 // mAtmA suto jAyata eva vede lekhAnusAreNa tadAtmajo'yaM / tadAtma rUpo'pyathanirmalAdi jAtaH kumAraH sukumArabuddhiH // 13 // parAjayaM cecchati putrato yat etena dharmaH piturarjito'pi / bhaktUyAsahalaM guNizcakAsti lokottaraste na ca nirmalo'yam // 14 //

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zrI bAbU devakumAra- smRti- aMka zrI bAbU nirmalakumAra jaina, raIsa prathama putra zrI sva0 bAbU devakumAra jI

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kAkU devakumAra jI kI samAja ko denA [le-zrIyut bA* choTelAla jaina, kalakattA ] isa parivartanazIla vizva meM unhIM kA janma lenA sArthaka hai, jo apanA akSaya yaza mRtyu ke uparAnta bhI isa loka meM chor3a jAte haiN| zrI bAbU devakumArajI aise hI manasvI the, jinakA aparimita yaza Aja bhI vidyamAna hai / cAlIsa varSa se adhika kI bAta hai, jisa samaya maiM vidyArthI thaa| eka dina pitAjI derI se ghara meM pahuMce taba mAtAjI ne pUchA ki Aja kahA~ derI ho gayI, to kahane lage ki pArA ke eka bar3e dharmAtmA pratiSThita gharAne ke jamIMdAra aura vidvAn cikitsA ke liye yahA~ Aye haiN| aura unase milane ke liye maiM kalakatte ke kaI logoM ke sAtha gayA thaa| roga to bhayAnaka hai kintu jaina samAja ke bhAgyodaya se aise sajjana kI jIvana rakSA ho jAye; yaha sabhI logoM ko hArdika bhAvanA aura ceSTA ho rahI hai| isake atirikta aura bhI kaI bAteM kahIM, jina para samaya kA AvaraNa par3a cukA hai| pitAjI prAyaH unake pAsa jAyA karate the pAra merI bar3I utkaNThA hotI rahatI thI ki maiM bhI unheM dekha pAU~, kintu pitAjI kaha dete the ki bAlakoM kA kAma vahA~ nahIM hai / kaI dina bAda pitAjI ne muMgera apane eka sambandhI ko tAra diyA ki turanta eka ghar3A sItA kuNDa kA pAnI bhejo| tAra milate hI dUsare dina pAnI pahuMca gayA aura pitAjI use devakumArajI ke pAsa le gaye; DAkTaroM ne kahA thA ki sItA kuNDa kA pAnI diyA jAye to zAyada kucha lAbha ho, para lAbha kucha na huaa| aura haThAta eka dina isa nazvara zarIra ko chor3akara cale gye| kalakatte meM hI nahIM kintu sAre jana samAja meM atyanta zoka chA gayA aura unake aneka guNoM kI carcA karate hue logoM ne bahuta hI duHkha prakaTa kiyaa| isa ghaTanA ke aneka varSoM ke bAda jaba svargIya bAbU karoDIcandajI jaina se paricaya huA aura jaina siddhAnta-bhavana pArA se jana-siddhAnta-bhAskara prakAzana ke sambandha meM unase bAteM hone lagI taba svargIya bAbU devakumArajI ke aneka guNa aura vividha kAryoM kA paricaya milA, jisakA prabhAva mujhapara Aja bhI amiTa hai| __ isake pazcAt to bAbU sAhaba ke gharAne se bahuta bandhutva ho gayA aura phira pUjya 060 candAbAI jI bhaura svargIya bAbU denendra kumArajI jaina se ghaniSTha paricaya ho.. gayA taba to aura bhI svargIya bAbU devakumArajI ke aneka guNa jJAta hue /

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( bhAga 18 eka bAra pUjya paM0 candAbAIjI apanI dakSiNa yAtrA kI bAteM kahane lagIM, usase mAlUma huA ki ArA meM raIsoM ke yahA~ bahuta hI adhika pardA mahilAoM ke liye rakhA jAtA hai, yahA~ taka ki rela meM car3hate samaya Dibbe ke donoM tarapha kanAta lagAkara DolI se utara kara striyA~ relapara car3hA karatI thiiN| to bhI unake jeThajI dakSiNa yAtrA meM vividha sthAnoM ke mahilA samAja kI sabhA bulavAkara unakA vyAkhyAna karavAte the aura svayaM kisI kone kI Ar3a se vyAkhyAna sunA karate the / bAIjI kI ujjvala honahAratA ko unhoMne bhalI prakAra samajha liyA thA aura yaha bhI samajhA thA ki jaina samAja kI unnati ke liye 'strIzikSA' ko kitanI AvazyakatA hai| jabataka unakA jIvana rahA, barAbara bAIjI ke adhyayana aura sAhasa vRddhi kA prayatna karate rahe / 6i bhAskara svargIya bAbU sAhaba ne svayaM uccakoTi ke vidvAn hone ke kAraNa yaha bhI anubhava kiyA thA ki binA sAhitya pracAra ke koI bhI samAja aura dharma unnati nahIM kara sktaa| isakI pUrti ke liye jaMna - siddhAnta bhavana ArA kI yojanA unhoMne kI aura yaha to sabhI jAnate haiM ki binA vidvAn ke na dharma Tika sakatA hai na usakA pracAra ho sakatA hai aura isakI pUrti ke liye kAzI ke zrI syAdvAda mahA vidyAlaya ke liye vizAlabhavana aura Arthika sahAyatA pradAna kI thii| usa samaya ke jaina samAja meM na to vidyA kA vizeSa pracAra thA aura na vizeSa vidvAn the aura na vizeSa saMsthAe~; ataH svargIya seTha mANikacandajI bambaI, svargIya bAbU devakumArajI ArA aura svargIya braH zItala prasAda jI kI vividha sAmAjika aura dhArmika pravRttiyoM ko bAda de diyA jAya to jaina samAja kucha nahIM raha jAtA / jo kucha hama Aja apanI unnati dekha rahe haiM una kAryoM kA bIjAropaNa aura panapanA tInoM hI svargIya AtmAoM kI dena hai / ina Aja svargIya bAbU devakumArajI kI dI huI 4 amUlya nidhiyA~ hamAre pAsa haiM( 1 ) zrI syAdvAda jaina mahA vidyAlaya kAzI, (2) zrI jaina- siddhAnta bhavana, ArA (3) aneka guNa sampanna tapasvinI mahilAratna bra0 paM0 candAbAIjI ( 4 ) do putra- bAbU nirmalakumArajI aura bAbU cakrezvara kumArajI, jinhoMne jainadharma aura samAja ko tana-mana-dhana se jo sevAe~ arpaNa kI haiM aura kara rahe haiM ve sabako jJAta haiM / ratna ataH bAbU devakumArajI kI jaina samAja ko uparyukta dena sarvadA isa samAja ke akSaya koSa meM saMcita rahegI, tathA samAja unake upakAroM kA nirantara smaraNa rkhegaa| aise svargIya mahAnubhAva aura upakAraka ke prati kRtajJatA aura zraddhAMjali arpaNa karanA sabhI kA karttavya hai /

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zrI bAbU devakumAra- smRti-aMka zrImAn bAbU cakrezvara kumAra jaina, bI0 ema mI0, bI0 ela", dvatIya putra zrI sva0 bAbU devakumAra jI

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ri

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} rAjarSi bAbU devakumAra [ le0 - zrIyuta paM0 nemicandra zAstrI, jyotiSAcArya ] anAsakta karmayogI saMsAra meM "jala taiM bhinna kamala hai" ke samAna nivAsa karate haiN| zrI bAbU devakumAra jI bhI aise hI mahAtmA the, jinhoMne apanI mAnava sulabha zaktiyoM kA vikAsa kara samAja meM zraddhAspada gaurava prApta kiyA thA / prAyaH dekhA jAtA hai ki jo sampanna kula meM utpanna hotA hai, susaMskRta samAja meM palatA hai, uccAtyucca zikSA kI sIr3hiyoM para car3hatA jAtA hai, vaha bahudhA asAmAnya bana jAtA hai, usakI garvAnubhUti meM 'aha' kA bhAva ghara kara letA hai, usake mana-vacana-karma meM sampannatA aura bhadratA kA darpaM tathA vaibhava kI vilAsitA dhUpa-chA~ha kI taraha jhilamilAtI rahatI hai; kintu bAbU sAhaba kA vyaktitva isase bhinna thaa| Apake vyaktitva vRkSa ke purAne patta jhar3a gaye the, raIsoM kI vilAsitA aura jamIndAroM kA Akroza Apako chU bhI nahIM gayA thaa| vidyA - buddhi vareNya bAbU sAhaba gRhasthI aura jamIndArI ke dvandoM meM par3akara bhI bhasmavRtta aMgAre ke samAna jAjvalyamAna the, vidvattA aura buddhimattA ke maNikAJcana saMyoga ne paristhitiyoM ke grahacakra meM bhI Apako sadA dhruva nakSatra rakhA / 17-18 varSa kI avasthA meM jaba jamIndArI kA bhAra bAbU sAhaba ne apane sabala kandhoM para dhAraNa kiyA, usa samaya rAgAruNa sUrya ne apanI sahasra razmiyoM ke maNidIpoM ko saMjokara AratI utArI, muktakuntalA prakRti ne ullAsa se bharakara madhura rAga alApA / prakRti ke aNu aNu ko vizvAsa thA ki yaha yuvaka "yauvanaM dhanasampatti: prabhutvaM" " ko prApta kara nizcaya hI rAga-raMga meM lIna rahegA; para bAbU sAhaba sacamuca meM rAjarSi rhe| ApakI pavitratA se bhayabhIta ho vaibhava kA mada ApakA sparza bhI na kara sakA; raIsoM ke cocaloM ne Apake pAsa phaTakane kA sAhasa bhI nahIM kiyA / yadyapi Apake abhibhAvakoM aura hitaiSiyoM ne sabhI prakAra kI vilAsa sAmagrI ekatrita kI thii| zIta, uSNa aura varSA Rtu para vijaya pAne evaM manoraMjana ke liye nAnA prakAra ke mohaka kRtrima sAdhana saMkalita kiye gaye the, para vivekI bAbU sAhaba ina sAdhanoM ne vilAsitA ke badale ApameM virakti hI utpanna kii| gRha kArya karate hue. bhI saMsAra se, alipta rahe | sAdhana sAmagriyA~ bhoga ke sthAna meM rAjayoga kA kAraNa bniiN| bAbU sAhaba pakke rAjayogI the, vilAsa vaibhava Apako sarvathA heya nahIM pratIta huA; kintu Apa isake bIca rahakara bhI sAdhanA ke mArga meM rata rahe / anAsakta rahe / Apa bacapana se hI vicArazIla aura ekAgracitta rahate the / dRSTigata hone vAle

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[ bhAga 18 padArthoM kA sUkSma dRSTi dvArA nirIkSaNa karanA aura una para gambhIra vicAra karanA ApakA sahaja svabhAva thA / saca hai ki sadaiva vicArazIla rahe binA kise mahattA prApta huI hai ? ataeva Apa yuvAvasthA ke sukha bhogate hue bhI yauvana kyA hai ? isake rambha aura anta meM kyA hai ? manuSya kevala svodara-poSaNa ke liye jIvita hai yA samAja ke prati bhI usakA kucha karttavya hai ? mAnava jIvana kI sArthakatA kyA hai ? jaina saMskRti ko kisa prakAra jIvita rakhA jA sakatA hai ? Adi prazna paheliyoM para nirantara vicAra karate rahate the / yadyapi Apane mahAtmA buddha ke samAna mahAbhiniSkramaNa nahIM kiyA thA, ghara-dvAra, kuTumba parivAra chor3A nahIM thA; para samrAT bharata ke samAna alipta rahakara Apa Atma-jyoti prajvalita karate rahe / ghara chor3a kara sAdhu bana jAnA sarala bAta hai, para ghara meM rahate hue anAsakta rahanA atyanta duSkara aura abhyAsa sAdhya / itihAsa aura zAstroM ke panne ulaTane para bhI aise udAharaNa ine gine hI milate haiM, jinameM anAsakta karma yogiyoM kA jIvana caritra pratipAdita kiyA gayA ho / adhikAMza udAharaNoM meM ghara chor3a vana meM Atma-zodhana karane kI bAta kahI gayI hai| bIsavIM zatAbdI meM jaina samAja meM Apa jaisA rAjarSi, jisake hRdaya meM samAja kI vedanA, jisakI A~khoM meM samAja ke A~sU aura jisake mastiSka meM samAja kalyANa kI cintA vartamAna ho, dUsarA nahIM huaa| samAja ke duHkha- dainya, ADambara, ajJAna, kurItiyA~ Adi kA Apane yathArtha anubhava kiyA; ataH jamIndArI ke zAsana kA bhAra grahaNa karane ke sAtha hI Apa samAja pariSkAra meM laga gaye / bhAskara bAbU sAhaba ne apanI bhAvanA- pravaNa aMguliyoM se nirmala tUla kI battiyA~ baTakara unheM laghu dIpaka meM saMjoyA aura apane tana-mana-dhana kI sneha dhArA se sikta kara evaM yuga-yuga se saMcita aramAnoM kI lahalahAtI lau se lagAkara samAja aura sAhitya ke andhakAra ko vicchinna kiyA / Apane apane bhAvoM ke tumula Avega se bhare karoM dvArA arcanA thAla ko uThAkara jainatIrthoM kI AratI utaarii| jina pavitra tIrthoM ko paNDe aura pujAriyoM ne apanI paNDAgirI dvArA badanAma kara diyA thA, jahA~ vItarAgI prabhu kI biDambanA kI jAtI thI, vahA~ bAbU sAhaba ne sAtvikatA kA pracAra kiyA tathA mithyAmArga ko samyattvamArga ke rUpa meM parivartita kiyA / mandAragiri siddhakSetra ko, jahA~ se vAsupUjya bhagavAn ne nirvANa lAbha kiyA hai, paNDoM ne apanI cAlabAjI se hathiyA liyA thA / bahuta dinoM taka isa jainatIrtha ko paNDe loga dhanArjana ke lobha se ajainatItha ghoSita karate rahe; parantu Apane isa nirvANa bhUmi ko mukaddamA lar3akara punaH apane adhikAra meM kiyA tathA isa kSetra kI suvyavasthA kA prabandha bhI kiyA / dakSiNa bhArata ke

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kiraNa 1] rAjarSi bAbU devakumAra jainatIrthoM kI suvyavasthA meM Apane apanA amUlya sahayoga pradAna kiyaa| jaina samAja meM vyApta avidyA aura ajJAna ke sAmrAjya ko miTAne meM ApakA athaka parizrama itihAsa meM sarvadA smaraNIya rhegaa| Apane apanI sampatti kA adhikAMza bhAga ajJAna ko dUra karane aura jJAna ke prasAra karane meM vyaya kiyaa| adhyayanazIla aneka chAtroM ko chAtravRttiyA~ dI, ucca adhyayana ke liye puraskAra diye evaM vidyA mandiroM kI sthApanAe~ kraaii| dakSiNa bhArata ke prasiddha jainatIrtha zravaNabelgola ke vidyAmandira kI sthApanA meM ApakA sahayoga prazaMsanIya rahA thaa| zrI syAdvAda di0 jaina mahAvidyAlaya kAzI ke saMsthApakoM meM ApakA nAma agragaNya hai| Apake mantritva kAla meM hI isa jJAna mandira ne sthiratA prApta kI tathA unnati kI ora agrasara huaa| Apa kI isa vidyA pracAra kI vRtti aura pravRtti kA jaina samAja ko asAdhAraNa lAbha milaa| bAbU sAhaba meM jJAna pracAra kI bubhukSA itanI prabala thI ki Apa nirantara sArva. janika jJAna-saMsthAnoM kI sevA aura saMrakSaNa meM saMlagna rahate the| zrArA nAgarI pracAriNI sabhA ke Apa ananyatama sahayogI rahe the, usake vArSika adhivezana ke adhyakSa pada se Apane jo mArmika bhASaNa diyA thA, vaha Aja bhI hindI bhASA aura hindI sAhitya ke liye navIna hai| Apane isa saMsthA ko Arthika sahayoga to pradAna kiyA hI, sAtha hI apanA sakriya sahayoga dekara isa hindI hitaiSI saMsthA ko hindI sAhitya kI apUrva sevA ke liye protsAhita kiyaa| vihAra-baMgAla jaina yaMgamenas esosiyezana ke adhyakSa rahakara Apane samAja kI apUrva sevA kii| yaha saMsthA apane yuga kI jItI-jAgatI jIvaTa saMsthAnoM meM se eka thii| bAbU sAhaba tathA Apake kaI mitroM kI apUrva kArya kSamatA ke kAraNa isa esosiyezana kA pradhAna kAryAlaya dhArA meM ho rahA / bAbU mAhaba samaya-samaya para isakI puSkala dhana dvArA bhI sahAyatA karate rhe| jaina samAja meM prApasa ke virodha ko miTAne meM isa saMsthA ne bahuta bar3A kAma kiyA thaa| navIna sAhitya ke nirmANa ke liye isa karmaTha esosiyezana se kaI puraskAra ghoSita kiye gye| isa esosiyezana ne jaina samAja kI kurItiyoM ke nivAraNa aura saMgaThana vidhAna kA kArya bar3e hI uttama DhaMga se sampanna kiyaa| ___ bAbU sAhaba ke vyaktitva meM saralatA, sAdagI, sahRdayatA, udAratA, vidvattA, milanasAritA, paropakAravRtti Adi viziSTa guNoM kA adbhuta mizraNa thaa| Apake vyaktitva se prabhAvita hokara hI tatkAlIna sarakAra ne Apako oNnarerI majisTreTa ke pada para niyukta kiyA thaa| isa pada kA nirvAha Apane jisa kSamatA se kiyA, usake pramANa

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bhAskara [bhAga 1 svarUpa gavarnara jaranala, kamiznara sAhaba Adi dvArA pradatta pramANa patra Aja bhI vidyamAna haiN| eka bAra bhI jo Apake samparka meM A jAtA thA, Apake sahRdaya vyavahAra se sadA ke liye prabhAvita ho jAtA thaa| choTe-bar3e, garIba-amIra Adi sabhI ke prati mApakA sahaja sneha itanA Adaramaya hotA thA ki vaha ApakA apanA bana jAtA thaa| zrI sammedazikhara kI yAtrA karane vAle saikar3oM yAtrI prativarSa Apake samparka meM Ate aura sabhI Apake vyavahAra, sammAna prAdi se santuSTa hokara ApakI prazaMsA karate hue lauttte| usa samaya ke yAtriyoM meM Aja jo jIvita haiM, ve bAbU sAhaba ke sambandha meM kitanI hI adbhuta bAteM batalAte haiM / gatavarSa paryuSaNa parva ke avasara para jaba maiM ajamera gayA thA to vahA~ para jayapura nivAsI vayovRddha zrI paM0 javAhara lAla jI zAstrI ne mujhe bAbU sAhaba ke viSaya meM kaI vilakSaNa bAteM btlaayiiN| Apane bAdhU sAhaba ke mArdava aura prArjava guNa ko abhivyaMjita karane vAlI nimna ghaTanA sunaaii| san 1903 kI bAta hai, bAbU sAhaba apane sImita parivAra tathA munIma, karmacAriyoM ke sAtha zrI sammedazikhara kI vaMdanA ke liye gye| Apa vahA~ rAta meM lagabhaga 12 baje phuNce| koThI ke daravAje para sAtha ke karmacAriyoM ne kaI AvAjeM lagAI, para daravAjA na khula sakA / sAtha ke munIma jI ne jaba bahuta hallA macAyA, taba daravAjA khulA / una dinoM bIsa panthI koThI ke kAryo kA saMcAlana bAbU sAhaba ke tatvAdhAna meM hI hotA thA tathA adhyakSa hone ke kAraNa unakA karmacAriyoM para vizeSa prabhAva thaa| jaba munIma pannAlAla jI ko bAbU sAhaba ke pAne kA samAcAra milA to vaha becAre A~kheM malate hue bAbU sAhaba ke pAsa Aye, tathA bAbU sAhaba se daravAjA dera meM khulane ke liye kSamA yAcanA karane lge| bAbU sAhaba ne ulaTe hAtha jor3akara unase kSamA mAMgI aura kahApuNyodaya se isa kSetrake darzana hote haiM, mujhase Apako adhika kaSTa huzrA hai| mere sAtha ke vyaktiyoM ne isa mAgha kI rAta meM Apako kaSTa diyaa| maiMne to bAhara rahane kI salAha dI, para ye loga mAne nhiiN| maiM bAra-bAra Apase kSamA yAcanA karatA huuN| maiM yahA~ puNyArjana ke liye AyA hUM, kisI ko kaSTa dene yA svayaM azAnta hone ke liye nhiiN| isa ghaTanA se bAbU sAhaba ke vyaktitva kA bahuta kucha paricaya mila jAtA hai| saMsAra bhogoM se Apa kitane udAsIna the tathA jaina sAhitya, jaina saMskRti aura jaina samAja kA darda Apake hRdaya meM kitanA thA, yaha itane se hI spaSTa hai ki Apane mAtra 26 varSa kI avasthA meM brahmacarya vrata le liyA thaa| Apane pratijJA kI thI ki maiM jabataka andhakArAcchanna jaina zAstroM, jaina zilAlekhoM, tAmra patroM Adi kA saMkalana kara samucita vyavasthA na karA dUMgA, akhaNDa brahmacArI rhuuNgaa| saMsAra ke aizvarya kA tyAga kara

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kiraNa 1] rAjarSi bAbU devakumAra 77 saMyamI kA jIvana vyatIta kruuNgaa| isa kArya kI pUrti ke liye Apane pracura sampatti kA vyaya kiyaa| samagra bhArata meM pracArakoM aura anveSakoM ko bhejakara jaina zAstroM kA saMkalana kraayaa| aneka zAstrAgAroM kI sundara vyavasthA kI tathA naSTa hone se aneka pranthagAroM ko bcaayaa| Apane kevala mandira aura dharmazAlAoM kA hI nirmANa nahIM karAyA, pratyuta saramvatI bhavana jaisI sAMskRtika saMsthAeM bhI sthApita kii| vaNik vaMza meM janma lene para bhI ApameM kSatriyocita udAratA thii| ahiMsA dharma ke pracAra ke liye Apane apanI eka AsAmI ko dasa bIghe jamIna puraskAra meM de dI thii| vRddha puruSoM se mAlUma huA ki usa vyakti ne prArambha meM ahiMsA dharma kA pracAra kiyA, para anta meM usane ahiMsA dharma kA pracAra chor3a diyaa| pariNAma yaha nikalA ki vaha vyakti pAgala hokara mRtyu ko prApta huaa| bAbU sAhaba ne isI prakAra 80 bIghA jamIna jainadharma ke pracAra ke liye aura bhI dAna kI thii| rAjAoM ke samAna prasanna hokara kaI vyaktiyoM ko Apane jAgIreM bhI dI thiiN| Aja bhI jAgIra pAne vAloM ke vaMzaja bAbU sAhaba kA guNagAna kara rahe haiN| bAbU sAhaba una dAniyoM yA samAja seviyoM meM nahIM the, jo nAma kamAne ke liye dAna dete haiM yA apane dAna kA DhiMDhorA pITate haiN| Apake dAna ko koI jAnatA bhI nahIM hai. Apa cupa-cApa sahAyatA karane vAle nisvArthI, yaza kI AkAMkSA se dUra rahane vAloM meM the| Apake pAsa aisI eka bhI vastu nahIM thI, jo samAja ke kalyA. NArtha adeya ho| Apa apanA sarvasva samAja hina ke liye samarpita kara cuke the| bAbU sAhaba kI pratibhA sarvatomukhI thI, Apa una yuganirmAtAoM meM se the, jina para samAja aura deza ko garva hotA hai| Apa jaina zAsana aura jaina saMskRti ke satata jAgarUka praharI the| samAja kI Apane nissIma evaM nisvArtha sevAeM kI haiM, Apake isa mahAna RNa se samAja kabhI bhI mukta nahIM ho sakatA hai| ApakI lokottara sevAe~ dhArmika aura sAmAjika itihAsa meM sarvadA amara rhegiiN| samAja ke ajAtazatra hone ke kAraNa bAbU sAhaba kA pratyeka kArya samAja pragati kA kAraNa bnaa| zrAjakA jaina samAja seTha mANikacanda pAnAcaMda bambaI tathA bAbU sAhaba ke dvArA nirdhArita rUparekhA para hI cala rahA hai| sacamuca meM bhautika aizvarya ke bIca rahakara alipta rahane vAle rAjarSi saMyamI bAbU devakumAra jI jainoM ke cakravartI bharata aura vaiSNavoM ke mahArAja janaka the|

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zraddhAJjaliyA~ yuga pravartaka isa yuga meM jaina samAja kA nirmANa jina vyaktiyoM dvArA huA hai, unameM zrI bAbU devakumArajI kA sthAna sarvocca hai| Apane tana-mana-dhana se samAja kA utkarSa kiyaa| ApakA tejasvI vyaktitva, paropakArI svabhAva aura sevA kI lagna Aja bhI samAja kI pragati meM sahAyaka haiN| Apa una gine cune vyaktiyoM meM the, jinapara koI bhI deza yA sAmAja garva kara sakatA hai| raIsa-amIra hote hue bhI Apane janatA kI samasta zrAvazyaka sevAoM meM yogadAna diyaa| vidyApracAra, zAstroddhAra, tIrthoddhAra evaM jaina samAja ke saMgaThana meM Apane adbhata kArya kiyA thA / dhanI-mAnI hone ke sAtha-sAtha zrAA uccakoTi ke vidyAvyasanI aura zAstrajJa vidvAna the| vastutaH ApakI sevAe~ akathanIya aura anukaraNIya haiN| ___ bAbU devakumAra mere ghaniSTha priya mitra the| jaina samAja ke isa mahAna netA kI smRti se hI mamnaka zraddhAvanata ho jAtA hai| antaHkaraNa ke bhAvakaMja mukulita ho Apake pAdapadmoM meM pahu~cane ko lAlAyata ho uThate haiN| Apake Adarza jIvana ke sadguNa mAnavamAtra ko preraNA aura sphUrti dete haiN| mahAsabhA ke karNadhAra banakara Apane bahuta samaya taka jaina jAti ke pota kA saMcAlana kiyaa| jaina gajaTa ke saMpAdaka rahakara samAja ko apane vicAroM kA parizya diyA aura girI huI dazA ko sudhaaraa| jisa avasthA meM sAdhAraNa mAnava viSaya kI ora andhA banakara dor3atA hai, Apane usI yuvAvasthA meM mAtra 26 varSa kI AyumeM akhaMDa brahmacarya vrata grahaNa kiyA, jisakA jIvana paryanta pAlana karane meM rata rhe| ApakI dUradarzitA, deva-zAstra-guru kI ananyabhakti, dAnazIlatA evaM tyAga jaina samAja ke liye yuga-yugAntara taka zubha mArga digva lAte rheNge| jaina saMskRti aura jainadharma ke prasAra ke liye bAbU sAhaba ne apane yuga meM athaka parizrama kiyA thaa| maiM apane isa advitIya, Adarza netA kI puNyasmRti meM zraddhAJjali arpita karanA parama dharma samajhatA huuN| merA vizvAsa hai ki svarga meM bhI ApakI AtmA jaina samAja ke utkarSa ko dekhakara pAhAdita ho rahI hogii| (rAvarAjA sara seTha) hukamacanda svarUpacanda indaura anukaraNIya netA "zrI devakumArajI mA. jaina samAja ke mahAna sevakoM meM se rahe haiM, jinhoMne apanA jIvana samAja va dharma ke saMrakSaNa tathA saMskRti ke pracAra meM lagAkara samAja

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kiraNa 1] zraddhAJjaliyA~ kI sevA kI hai| jaina siddhAnta-bhAskara unakI smRti meM vizeSAMka prakAzita kara rahA hai, yaha bar3e harSa kI bAta hai| maiM devakumArajI ke prati apanI hArdika zraddhAMjali arpita karatA hU~ tathA AzA karatA hUM ki unake Adeza jIvana kA anukaraNa kara samAja ke bhAvI yuvaka lAbha utthaaveNge|" ( saraseTha) bhAgacanda sonI, ajamera tIrthamakka -- jaina samAja ko zrI bAbU devakumArajI ne apane dAna, jJAna aura tyAga dvArA jo pradAna kiyA hai, vaha itihAsa meM sadA amara rahegA / tIrthabhakta aura jinavANI kI saccI sevA karane vAle bAbU devakumArajI the| jina dinoM jaina samAja meM koI netA nahIM thA, samAja patha-bhraSTa ho rahA thA, una dinoM bAbU devakumArajI ne samAja kA netRtva kiyA, jaina samAja ko rAstA batalAyA aura use unnati ke zikhara para pahu~cAne kA kArya kiyA / sAdhAraNa vyakti jisa kAma ko 100 varSa kI Ayu prApta kara bhI nahIM sakate haiM, usI kAma ko unhoMne mAtra 31 varSa kI avasthA meM pUrA kiyaa| yaha jaina samAja kA durbhAgya thA, jisase itane bar3e mahApuruSa ko alpAyu prApta huI / mahAsabhA kI pragati aura unnati meM bhI ApakA pUrA hAtha thA, samAja aura saMskRti saMrakSaNa ke liye Apa anta taka saceSTa rhe| maiM isa puNya puruSa ke caraNoM meM zraddhAJjali samarpita karatA hUM / 76 ratanacaMda jaina mahAmaMtrI, zra0 bhA0 tIrthakSetra kamiTi, bambaI mahAn netA - jaina - siddhAnta - bhAskara ke adhikAriyoM dvArA hameM yaha jAnakara bahuta harSa huA ki ve svargIya bAbU devakumArajI ArA kI smRti meM jaina siddhAnta- bhAskara kA devakumArAMka prakAzita kara raheM haiM / zrI bAbU devakumArajI dhArA jaina samAja ke pradhAna netA the aura bhAratavarSIya digaMbara jaina mahAsabhA ke to prANa hI the / Apa jaina samAja kI unnati, sevA aura paropakAra kI bhAvanAoM se ota-prota the| jisa jamAne meM loga apane ko jaina kahate hue Darate the usa jamAne meM Apane dharma aura samAja kI mahAn sevAe~ kI haiN| zikSA ke liye bhI Apane vidyAlaya aura pAThazAlAe~ sthApitaM karAI haiN| Apa mahAsabhA ke kuMDalapura aura kAnapura adhivezana ke sabhApati bhI bane the /

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bhAskara [bhAga 10 jaina gajaTa ke 6 - 7 varSa taka saMpAdaka rahakara mahAna sevA kI hai| Apa kurItiyoM ko haTAne, surItiyoM kA pracAra karane, bAlaka-bAlikAoM ko dhArmika zikSA se zrotaprota karane, strI samAja meM zikSA kA pracAra karane, logoM meM sadAcAra kI bhAvanA jAgRta karane aura jaina samAja meM upadezaka tathA saMpAdaka taiyAra karane ke liye vidyAlayoM meM inakI par3hAI kI vyavasthA kA pracAra karAne ke liye udyata rahate the| ina zikSAoM kI Aja bhI utanI hI AvazyakatA hai| strI zikSA ke to Apa vizeSa hAmI the| Apane eka bAra apane vaktavya meM likhA thA ki 'samAja kI unnati tathA mahatva kI kuMjI 'ghara' hai yA yoM kahiye ki samAja ko unnati tathA mahatva kA mUla striyAM hI haiN|" isase inheM zikSita karanA yAnI apanI unnati karanA hai|" ApameM dharma kI bhAvanA pUrNarUpeNa vidyamAna thii| Apane san 1606 meM saMpAdakIya TippaNI meM likhA thA ki hama aise pramAdI haiM ki jabataka hamAre zarIra ThIka haiM tabataka dharma dhAraNa nahIM karate haiM aura marane ke samaya dharma grahaNa karanA cAhate haiM, parantu bana nahIM par3atA kyoMki abhyAsa to azubha karmoM ke karane kA hai phira anta samaya kyA dhyAna ttike| Apa nirbhIkatA se logoM meM dhArmika bhAvanA jAgRta karane ke liye sadaiva kucha na kucha likhA hI karate the| zrApa san 1866 se mahAsabhA ke sabhAsad rhe| Apane jana gajaTa kI giratI huI hAlata ko saMbhAlA aura mahAsabhA ko isake bojha se muktakara diyA thaa| Apane jinavANI ke uddhAra ke vAste eka jaina-lAibrerI kholane kA prastAva kiyA aura 2000 mudrA dene kA vacana diyA thaa| tIrtharakSA ke kArya meM Apa sadA agrasara rahate the| zrI sammeda zikhara jI ke saMbaMdha meM jaba jaba kAma par3atA, Apa hamezA hissA lete rhe| Apa bar3e sIdhe-sAde aura zAMti priya svabhAva ke the| sabase bar3I khUbI kI bAta ApameM yaha thI zrApa aMgrejI meM epha. e. aura urda ke acche jAnakAra the, phira bhI garva prApako chU na pAyA thA duHkha hai ki aise mahAna nararatna kA asamaya meM hI viyoga ho gyaa| yadi kucha samaya aura Apa isa vinazvara deha meM rahate to samAja kI aura dharma kI kitanI sevA Apake dvArA hotI, isakA varNana kiyA nahIM jA sktaa| lekina daiva dunivAra hai| svargIya zraddheya pUjya apane mahAna netA ke prati hama apanI hArdika zraddhAMjali arpita karate haiN| parasAdI lAla pATanI mahAmaMtrI, a0bhA0 di0 jaina mahAsabhA, dikSI

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kiraNa : zraddhAJjaliyA~ nArI jAti ke uddhAraka-- zrImAn pUjya bAbU devakumArajI narendra ke rUpa meM avatarita devendra the| Apane patanonmugva samAja kA utthAna kiyA thaa| soyI huI preraNA ko apanI nehavANI dvArA jAgRta kiyA thaa| jaina samAja ke ajJAna timira ko dUra karane kA aharniza prayatna kiyaa| vidyAmandiroM ko sthApanA karAI aura apane sadupadeza tathA nibandhoM dvArA janamana ko zuddha aura saMskRta karane meM aparimita sahAyatA pradAna kii| sadiyoM se dalita aura atyAcAroM se pIr3ita nArI kI karuNadhvani ko Apane sunA tathA ajJAnatA ke bandhana meM jakar3I nArI ko svatantratA kA AsvAdana karAne ke liye ApakI AtmA tar3aphar3Ane lgii| aApane hI sarva prathama jaina samAja meM nArI zikSA kI zaMkhadhvani kI tathA nAriyoM ko bhI puruSa ke samAna zikSA pAne kA adhikAra hai| ve bhI samAja nirmANa meM apanA pramukha hAtha rakhatI haiM tathA unakI unnati para hI samAja kI unnati avalambita hai, yaha sabase pahale Apane hI sikhlaayaa| zikSA ke prati Apake mana meM agAdha prema thA, Apane apanI isI hArdika AkAMkSA ke anusAra nArI zikSA kA Andolana uThAyA aura prabala tUphAna ke samAna ise bhArata vyApI rUpa diyaa| pariNAma svarUpa jaina samAja meM ucca zikSA prApta aneka viduSiyA~ taiyAra huii| zrI bAbU devakumArajI nArI ke usa Adarza rUpa ke pakSapAtI the, jo samAja meM apanI sahanazIlatA, jJAna, caritra aura tyAga ke bala se sukha-zAnti aura samRddhi kI sthApanA kara ske| hA~ nArI jAti para honevAle atyAcAroM kI Apa jI bhara kara bhartsanA karate the, svArtha aura ahaMkAra kI bhAvanA, jo ki azikSA ke kAraNa prAyaH nAriyoM meM pAyI jAtI hai; Apa usakA unmUlana karane ke liye baddhakaTi the| ApakA siddhAnta thA ki samAja kA nirmANa mAtA kI goda meM hotA hai, ataeva nAro jAti ko zikSita karanA hamArA pahalA karttavya hai| jaba taka samAja meM suzikSA kA pracAra nahIM kiyA jAyagA, mAtA aura bahanoM ko sAkSara nahIM banAyA jAyagA; samAja kA kalyANa hone kA nhiiN| Adarza samAja kI pratiSThA zikSita mahilAe~ hI kara sakatI haiN| nAriyoM kI saMkIrNatA, svArthabuddhi, anudAratA aura asahanazIlatA ne hI bhAja samAja ko tabAha kara diyA hai| nArI-zikSA pracAra ke liye bAbU sAhaba ne san 1605 meM pArA meM svayaM kanyA pAThazAlA sthApita kI tathA jaina samAja meM sarvatra nArI-zikSA kA Andolana claayaa|

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2 [ bhAga - jaina gajaTa ke aneka sampAdakIya lekhoM meM nArI zikSA kI AvazyakatA para jora diyA tathA nAriyoM meM praviSTa andhavizvAsa, kusaMskAra evaM mithyA ADambaroM ko dUra karane kA zakti bhara prayAsa kiyA / vastutaH bhAratI ke upAsaka yugAntakArI isa amara dUta ne nArI jAti ke uddhAra ke liye athaka zrama kiyA aura saphalatA bhI pAyI! zrI jaina-bAlA-vizrAma (jaina - mahilA - vidyApITha) dhArA, nArI jAti ke itane bar3e himAyatI aura hitaiSI ke prati apanI hArdika zraddhAJjali arpita karatA hai| zrI bAbU devakumArajI kI AtmA svaga meM isa saMsthA dvArA kI gayI nArI sevA ko dekhakara nizcaya prasanna hotI hogI / bhAskara saMcAlikAe~, zikSikAe~ aura samasta chAtrAe~ zrI jaina-bAlA-vizrAma (jaina- mahilA -vidyApITha) dhamakuMja, ArA anupama vibhUti - mujhe yaha jAnakara hArdika prasannatA huI ki Apa svargIya bAbU devakumArajI kI puNya smRti meM jaina siddhAnta- bhAskara kA vizeSAGka nikAla rahe haiM / yaha kaha dene meM mujhe jarA bhI saMkoca nahIM hotA ki isa samaya jaina samAja meM jo kucha bhavya, manohara, AkarSaka aura prabhAvaka dIkha par3atA hai usakA jina do-cAra satpuruSoM ko zreya hai unameM se bAbUjI bhI eka the / ve niHsandeha jaina samAja kI vibhUti the / yadyapi unake sAkSAt darzana karane kA saubhAgya mujhe prApta nahIM huA para unakI yazogAthAeM maiMne jarUra sunI haiN| maiMne sunA hai ki eka bAra kasAI khAne ko jAtI huI pA~ca sau gAyoM ke lie unhoMne apane sevakoM ko Adeza diyA thA ki ye saba kI saba kharIda lI jaayN| unakI paropakAritA, dayArdratA aura mahattA ko batalAne ke lie yaha eka hI udAharaNa paryApta hai / - cainasukhadAsa nyAyatIrtha priMsipala, jaina saMskRta kAleja, jayapura / isa yuga ke mahAn - ArA meM vIra saM0 kI 24 vIM 25 vIM zatAbdI meM aneka gaNAnIya puruSa hue haiM jinake kAraNa jaina saMskRti kI Thosa sevA huI hai| unameM zrImAn sva0 bA0 devakumArajI kA pramukha sthAna hai| unhoMne zrI syAdvAda di0 jaina mahAvidyAlaya banArasa kI nIMva DAlI, etadartha apanI vizAla dharmazAlA arpaNa kI, jaina- siddhAnta bhavana cArA sthApita

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kiraNa 1] zraddhAJjaliyA~ kiyA, jaina siddhAnta bhAskara kA udaya bhI unhIM kI smRti meM huA hai / bhA0 di0 jaina mahAsabhA ke kuNDalapura adhivezana ke adhyakSa pada se unhoMne apanI mUrukArya kSamatA kA paricaya diyaa| unake padacinhoM ke anusaraNa svarUpa Aja ArA meM jena mahilAoM kI Adarza zikSA saMsthA 'zrI jaina-bAlAvizrAma, pragati patha para cala rahI hai / zrImatI viduSo bra0 candAbAI jI Apake hI ghara kI Adarza mahilA haiM / jaina samAja ke durbhAgya se bAbUjI samaya meM svargArohaNa kara gaye anyathA ve samAja hitake aneka asA - dhAraNa kAryaM karate / unakA vyaktitva yuganirmApaka mUkasevaka, Thosa kAryakarttA ke rUpa meM thA / ajitakumAra jaina, zAstrI dillI / nararatna bAbU devakumArajI apane samaya ke eka camakate hue ujjvala nara ratna th| unhoMne usa samaya jaina sAhitya aura jaina purAtantra ko prakAza meM lAne kA anokhA prayatna kiyA, jabaki samAja isa ora sarvathA supra thA aura usake mahatva ko jAnatA nahIM thA / kintu bAbUjI eka dUradraSTA yugapuruSa the, jinhoMne isa viSaya meM sarva prathama usake mahatva ko jAnA aura apane sampUrNa prayatnoM se samAja kA isa ora dhyAna AkarSita kiyaa| jaina siddhAntoM ko pracArita karane ke liye athaka prayatna kiyA / prAcIna zAstroM ke saMgraha kA unakA prama Aja hamAre liye patha-pradarzana kA kAma karatA hai / yadi ve samaya meM hI na cale jAte to unase dharma va samAja kA bar3I sevA hotI phira bhI ve apane pIche jo jaina siddhAnta-bhavana ke rUpa meM hameM eka advitIya smAraka de gaye haiM vaha aura unake sAtha unakA yaza sahasroM varSoM taka sthAyI rahe, yahI merI unake prati zraddhAMjali hai / darabArIlAla, nyAyAcArya mukhyAdhyApaka, zrI samantabhadra vidyAlaya, dehalI sahaja devatva kI pratimUrti - 'vRttAni santu satataM janatAhitAya' isa bAbU devakumArajI meM thA / vastutaH Apa sahaja kAryoM ko jitanI dakSatA aura tanmayatA ke Adarza bhAvanA kA sundara samanvaya devatva kI pratimUrti the / sAvarjanIna sAtha Apane niSpanna kiyA thA, utanI

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[ bhAga 18 dakSatA se usa yuga meM anya kisI ne nahIM / digvimUr3ha jaina samAja ko dizA jJAna aura mArga pradarzana ke liye Apane zrama kiyA / jaina siddhanna bhavana kI sthApanA ke samaya Apase aneka vAra merA vicAra-vimarza huA / Apa eka aisI kendrIya saMsthA sthApita karanA cAhate the, jo sabhI dRSTiyoM se jaina saMskRti kA pratinidhitva kare | sAhitya aura kalA ke saMcayana ke sAtha jise yathArthataH Agama mandira kahA jA ske| jisameM jainAgama ko dIvAloM para aMkita karAyA gayA ho| ApakI yaha icchA samagrarUpa se pUrNa nahIM ho sakI; phira bhI Apane jaina saMskRti ke saMrakSaNa aura saMvarddhana ke liye bahuta kucha kiyA hai / Apa Adarza gRhastha the, zrAvaka ke vratoM kA samyakUrUpa se pAlana karate the tathA saMyama kA pAlana karate hue samAja kalyANa ke liye cintita rahate the / ApakA pratyeka kArya 'lokahitAya' hotA thaa| Apa kAma karane ko dhuni maiM sadArata rahate the 1 nAma se dUra rahakara samAja kI saccI sevA Apane kI hai| Apa lekhaka, vaktA ora samAja nirmAtA the| mAnavatA kA yaha kIrtti stambha yuga-yuga taka samAja ko preraNA detA rahegA / maiM apanI hArdika zraddhAJjali arpita karatA hUM / bhAskara javAharalAla zAstrI, jayapura / sarasvatI putra - zrI devakumArajI kI gha~dhalI -smRti Aja cala citra kI taraha mAnasa paTala para spaSTa dikhAI par3ane lagI hai / 'jaina -bhAskara' ke saMcAlakoM ne bhAskara kA devakumArAGka nikAlakara prazaMsanIya evaM maulika kArya kiyA hai / 1 jana-dhAraNA hai ki lakSmI aura sarasvatI meM mela nahIM khaataa| unake bhinnabhinna vAhana haiN| parantu zrI devakumArajI isa paraMparAgata siddhAnta ke apavAda svarUpa the| Apa dhanI aura vidyAvyasanI donoM the / ApakI aTUTa dhArmikatA, kaTTara sAMpradAyikatA nahIM, satya ahiMsA evaM dayA dAna ke rUpa meM, mAnava meM hI nahIM prANimAtra meM bhI vyApta thii| Apake jIvana kAla meM deza kI hajAroM saMsthAe~ Apake paisoM se jIvita thIM evaM anekoM vRddha vidhavAe~ hindU-musalamAna tathA parigaNita jAti kI paravariza pAtI thIM / unnIsavIM sadI ke aMtima bhAga aura bIsavIM ke AraMbha meM, zrAga kA natra sAhitya nirmANa bAbU sAhaba kI sahAyatA, prareNA tathA utsAha se huA hai| ApakA jainasiddhAnta - bhavana, vizva vikhyAt oriyaMTala lAibrerI ke rUpa meM hai / Apa bhArA

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kiraNa 1 zraddhAJjaliyA~ nAgarI pracAriNI sabhA ke parama pRSThapoSaka the / Arthika sahAyatA ke atirikta Apa bhASaNoM aura lekhoM dvArA bhI sabhA kI prazaMsA karate evaM dhana-dAna kI prareNA bhI dete the| hamArI hArdika kAmanA hai ki devakumArAGka prakAzita karane ke bAda 'devakumAra smAraka - mantha' Avazya prakAzita kiyA jaay| kyoMki usa pIr3hI ke kucha vRddha jana smRti ratna saMjoye abhI jIvita haiM / 'bhAskara' ke isa aGka meM eka lekhaka ke rUpa meM sammilita na hone kA mujhe hArdika duHkha haiM / hama bhI isa punIta avasara para aar| nAgarI pracAriNI sabhA kI ora se vItarAgI, gRha sanyAsI svargIya bAbU devakumArajI ko vinIta madhura zraddhAJjali samarpita karate haiM / Apa yathArthanAmA devakumAra the / ek tion rAmaprIta zarmA pradhAna maMtrI:- nAgarI pracAriNI sabhA, ArA / hindI hitaiSI pichale kitane dina bIta cuke| usa samaya hindI apanI javAnI kI ke lie kasamasa kara rahI thii| Apa isake AkarSaNa meM ba~dha cuke the aMgar3AI lene kAphI mastI dilerI ke sAtha eka dina Apa apane kaI sahakarmiyoM ke sAtha isake saundarya aura sauSThava kA AkarSaka pradarzana karate hue maidAna meM utara pdd'e| Apane isakI bhAratI utArane ke lie aneka maMdiroM kA nirmANa kiyA / zrAja jaina-siddhAnta-bhavana eka sajIva mUrti ke rUpa meM hamArI A~khoM ke samakSa varttamAna hai / Apane hindI-maMdiroM kA sirpha nirmANa hI nahIM kiyA, balki hindI kI sAdhanA meM niraMtara nirata rahe / hameM ApakI sAdhanA para garva hai / hindI jagata ApakI aTTa ekAMta sAdhanA ke samakSa cirakAla taka natamastaka rahegA / sAdhaka kA hRdaya pavitra hotA hai| ApameM vahI pavitratA varttamAna thI / yAcakoM ne Apako sarvadA daridranArAyaNa ke rUpa meM dekhA, aura parIkSakoM ne udAratA aura sajjanatA kI pratimUrti ke rUpa meN| janatA kI bhI ApakI ora dRSTi avazya gayI; lekina usane Apako eka Thosa aura karmaTha puruSa kI upAdhi dii| AlocakoM aura gaMbhIra pAThakoM ne bhI ApakI sAdhanA kI parIkSA kii| unakI nigAhoM meM Apa eka saphala kalAkAra siddha hue / saphala kalAkAra zrAsurI vRttiyoM se pare rahatA hai| saMbhavataH isIlie Apa mAnavatA kI eka sacI mUrti bana gye| ApakI dRSTi meM sabhI prANI barAbara the / Apa kA vrata thA - prANiyoM kI sevA karanA / kyA logoM ne Apako mahAtmA kI upAdhi dekara anucita kiyA ? maiM kahatA hUM - nahIM /

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[ bhAga 18 he svargIya mahAna AtmA ! he zrI devakumAra ke rUpa meM pRthvI para vikhyAta hone bAle mAnava ! sasAra Apa ko cAhe jo kahe; lekina maiM Apako mAnavatA kI carama sImA para dRr3hatA ke sAtha sthira rahane vAlA eka kalAkAra mAnatA hUM / Apake prati mere antas meM jo aTUTa zraddhA aura sneha kA rasa-srota pravAhita ho rahA hai, use apanI A~khoM kI juli meM sameTa kara Apake caraNoM para car3hAtA hUM / 86 bhAskara banArasI prasAda 'bhojapurI" pradhAna maMtrI, zAhAbAda hindI - sAhitya sammelana smaraNIya - sva0 devakumArajI ke maiMne eka hI bAra darzana kiye the, jaba ve mahAsabhA ke kuMDalapura (damoha) adhivezana ke sabhApati hue the aura usake kucha hI varSa bAda unakA svargavAsa ho gayA thA / sAkSAt paricaya aura vArtAlApa kA kabhI maukA nahIM AyA / parantu unake dAna se jaina siddhAnta bhavana kI sthapanA hone ke kAraNa unakI smRti mere mana meM sadA jAgRta rahI hai aura bhavana ke prati mamatA bhI / nAthUrAma premI hindI grantha-ratnAkara kAryAlaya, bambaI karmaTha tyAgI zrI bAbU devakumArajI una mahAtmAoMoM meM se the, jo apanI sevA aura tyAga dvArA deza evaM samAja ko unnata banAte haiN| unake karmaTha tyAgo jIvana se hameM sphUrti aura preraNA milatI hai / ataH unake prati zraddhAJjali arpita kara maiM apane ko gauravAnvita mAnatA hU~ / buddhana rAya varmA ema. ela. sI. adhyakSa, zAhAbAda pustakAlaya saMgha yuvakoM ke patha pradarzaka zrI bAbU devakumArajI se hama yuvakoM ko anekAneka preraNAe~ milatI hai| vastutaH ve hamAre eka patha pradarzaka sacce netA the| unake prati zraddhAJjali arpita karanA pratyeka yuvaka kA parama karttavya hai / mAdhavarAma zAstrI, nyAyatIrtha bhArA

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kiraNa 1] -- mahAn - zraddhAJjaliyA~ kRtajJatA - zrI bAbU devakumArajI kI sevAoM se adhikAMza tathA jaina samAja paricita hai / Apa jaina samAja ke prasiddha dharmaniSTha paropakArI sajjana the / Apake hRdaya meM jainadharma ke prati vizeSa anurAga thA aura bhAvanA ApakI nasa nasa meM bharI huI thii| Apane apane 31 kAla meM jo sevA kArya kiye haiM, ve samAja se chipe hue nahIM haiN| 7 usake pracAra kI utkaTa varSa ke alpa jIvana paramAnanda jaina zAstrI, sarasAvA ani devakumAra iti kSitau pratidizaM prathitaH prathitAnvayaH 1 hasati yasya purI magadhasthitA surapurImapi bhavyajanAzrayA // 1 // pitAmahastasya jagatprasiddhAM babhUva dhanyaH prabhudAsasaMjJaH / guNAnidAnImapi yasya lokaH sagauravaM gAyati nityameva || 2 || yasyAtmajI rAjasamAnatejovirAjamAnau viditAbhidhAnau / nijAnvayAmbhonidhipUrNa candro saddharmakarmotsavavItatandrI ||3|| nirmalakumAranAmA prathamo'prathamazca sadguNAgAraH / cakrezvaraH kumAraH paramodArAvubhAveva || || tAbhyAmubhAbhyAmatisajjanAbhyAM harmya pradAnAdguNasaMzrayAbhyAm / kAzIsthavidyAlaya mukhyanAmasyAdvAda eSo'yakRtaH kRtArtha // 5 // bhrAtRpatnI viduSIha candAbAI prasiddhA mahilAsamAje / tadyatnasaMsthApita jaina vAlA vizrAmasaMsthA nitarAM vibhAti ||6|| ArApurImadhya virAjamAnaM yajjena siddhAntagRhaM vizAlam / tanmUla heturna ra ratnadevakumAra eveti navettiko'tra // || vidyAlayasyAsya ca sUtrapAte yo mukhyahetuH kRta harmya dAnaH arthapradAnaM samayAnurUpaM vyadhAtsadA mAsika-dAnarUpam ||3|| tatsAcivya kRtotkarSaH syAdvAdo'yaM kRtajJatAm / zraddhA zraddhAJjali dvArA vyanantayupakRtiM smaran / 11211 phAzIstha bhosyAdvAda mahAvidyAlayataH

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zrI bAbU devakumAra jI kA vasIyatanAmA [ apanI mRtyu ke pUrva 4 jUna sana 1608 bAbU devakumAra jI ne eka vasIyatanAmA 2600 rupaye ke sTAmpa para likhA hai| jo urdU bhASA meM hai, yahA~ para usake kucha upayogI aMza anUdita kara diye jAte haiN| isase bAbU sAhaba ke udAra hRdaya kI vizAla jhAMkI tathA unakI Antarika abhilASAoM kA sAkSAtkAra pAThaka kara sakeMge ] maiM bAbU devakumAra putra svargIya bAbU candrakumAra mAilalA mahAjana TolI na0 1 zrArA nagara nivAsI hU~ | merA vyavasAya jamIndArI ra jAti kA agravAla jaina hU~ / cU~ki maiM sadA svastha rahA karatA hU~ aura isa samaya atyanta rugNa hU~ tathA jIvana kA kucha bhI ThikAnA nahIM zrataH merI yaha icchA hai ki maiM aisA prabandha karU~, jo merI mRtyu ke pazcAt bhI sadA ke liye sthira rahe aura merA tathA mere vaMza kA nAma amara rahe, merA paraloka bhI bane; isaliye maiM svecchA aura nijI preraNA se vicAra vinimaya pUrvaka, binA kisI dabAva aura anya kI preraNA ke apanI pUrNa caitanyatA meM nIce likhe anusAra prabandha karatA hU~; jo merI mRtyu ke bAda kAma meM lAyA jAya / misTara DiuDaraula vo zI0 zI0 rAvinsana se 27 agasta san 1605 I0 ko kharIdI huI zrArA nagara kI 17 dhUra jamIna, jisakI sImA nimna prakAra hai aura jo mere astabala ke kAma meM lAI jAtI hai; makAna sahita isa astabala ko zrI candraprabhu jI ke mandira ko apanI icchA pUrvaka pradAna karatA hU~ / sImA - pUrva meM bAga baladeva dAsa, pacchima nAlI aura usake bAda sar3aka sarakArI, uttara barAmadA mandira; dakkhina rAmagovinda kurmI | zrI mahAvIracanda suputra svargIya zrIkRSNacandra zrAga nagara nivAsI, jo ki mere phuphere bhAI haiN| aura jinake prati merA kucha karttavya hai, maiM zrArA nagara meM mahAjana ToloM kA eka kitA makAna, jisakI sImA nimna hai; inheM pradAna karatA hU~ aura isakI marammata ke liye 1500) rupaye bhI detA huuN| yaha makAna unake vaMzaja kA hogA / sImA - pUrva meM galI Ane-jAne kI, pacchima makAna chedI miyAM, uttara meM galI aura dakkhina meM galI lakSmI prasAda agravAla ke makAna meM jAne kI / maiMne zrI pArzvanAtha jI ko eka mandira mu0 gar3havA paraganA karAlI, thAnA pacchimasarIrA, tahasIla maMjhanapura, jilA ilAhAbAda meM nirmANa karAyA thA, jisameM kucha kAma abhI bAkI hai aura pAzvanAtha jI kI pratiSThA bhI abhI taka nahIM huI hai / yadi ilAhAbAda kI di0 jaina paMcAyata isa mandira ke prabandha karane kA bhAra apane Upara le le aura pratiSThA kA prabandha karale to mere uttarAdhikAriyoM aura prabandhakoM kA yaha karttavya hogA ki ve 5000) rupaye paMcoM ko de deM aura yadi paMca taiyAra na hoM to hamAre uttarAdhikArI aura prabandhaka inhIM rupayoM se pratiSThA aura mandira kA prabandha kareM /

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kiraNa 1] zrI bAbU devakumAra jI kA vasIyatanAmA maiMne apanA paraloka sudhArane ke liye kucha dAna dene kI pratizA kI hai, jisakI zarte nimna prakAra haiN| parantu abhI taka yaha candA diyA nahIM gayA hai, ataH mere uttarAdhikAriyoM, prabandhakoM kA kartavya hai ki ve una saba dAnoM kI rakamoM ko agalI sUcI ke anusAra dene se iMkAra na kareM jisase merI sadicchA aura dhyeya pUrA ho| di. jaina mahAsabhA ke kuMDalapura ke prastAva ke anusAra jaina gajaTa ko cirasthAyI banAne aura usakI unnati ke liye eka jaina presa kampanI sthApita kI gayI hai, jisake maiMne 50 hisse ( zeyara ), jo ki pratyeka 10) rupaye kA hai, jinakI kula rakama 500) rupaye haiM, kharIde haiN| parantu abhI taka unakA pUrA rupayA nahIM diyA gayA hai, ataH mere prabandhako aura uttarAdhikAriyoM kA kartavya hogA ki ve pUrA rupamA dekara saba hisse ( zeyara ) prApta kara leN| yaha rupayA janarala sTeTa kI prAmadanI se diyA jAya / jaba ina sabhI zeyaroM kA rupayA cuka jAya to ina zeyaroM kA sArA munAphA jaina gajaTa ko mile aura ina zeyaroM para jaina gajaTa kA hI svatva rhe| ___ mahAvIracaMda suputra svargIya zrIkRSNacanda, jo mere phuphere bhAI haiM, jinako maiMne makAna diyA hai aura jinake bharaNa-poSaNa ke liye mAsika sahAyatA bhI dI jA rahI hai| unake Upara Aja taka hisAba karane se hamArA 3336 // ) nikalatA hai| maiM svecchA se unako avasthA para sahAnubhUti prakaTa karate hue ina rupayoM ko chor3atA hU~ aura hisAba sApha karatA huuN| mere prabandhakoM aura uttarAdhikAriyoM ko unase takAjA karane kA adhikAra nahIM hai| bhAdoM 21 phasalI san 1311 meM 26 bIghA kheta jo gA~va DIhapura, paraganA bhojapura jilA zAhAbAda meM hai, 20 bIghA 5 kA raiyatI jamIna jo 25 julAI 1605 meM aura 6 bIghA jamIna tArIkha 16 pharavarI 1907 meM kharIdI gaI hai| use tathA baMgAla baiMka bA~kIpura ke seviMga baiMka khAte meM 750) karaye, jo hamAre munIma va khajA~cI gopInAtha ke nAma se jamA haiM; jaina jAti ke anAtha aura vidhavAoM ke bharaNapoSaNa kI sahAyatA ke liye dAna karatA huuN| merA yaha uddezya rahA hai ki jaina jAti ke anAtha aura vidhavAoM kA samucita saMrakSaNa kiyA jAya, isaliye maiM apanI upara.kta jAyadAda ko ukta uddezya kI pUrti ke liye jaina anAthAlaya hisAra (paMjAba) ko dAna karatA huuN| yaha anAthAlaya isa jAyadAda se hamAre uddezya kI pUrti kregaa| dIna muhammada khA~ suputra cirAga alI khA~, gA~va rAnIsAgara, paraganA bihIyA, jilA zAhAbAda jo hamAre pitA ke samaya se mukhtAra aura kArindA rahe pAye haiM, yaha hamAre zubhacintaka aura prAjJAkArI haiN| maiM inase sadA prasanna rahA huuN| inako isa samaya 25) mAhavArI vetana diyA jAtA hai, hamArI icchA hai ki jaba taka yaha sTeTa kA kAma karane lAyaka rahe, 25) mAhavArI ke hisAba se vetana diyA jAya / yadi ye kisI kAraNa kAma karane lAyaka na raheM to sTeTa se 20) rupaye mAravArI penasana dI jaay|

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bhAskara [bhAga 18 500) dAna-sUcI 1 mandira marammata zrI vAsupUjya svAmI mandAragira, ji0 bhAgalapura 2 jaina sarasvatI bhavana ke nimANArtha tathA naye-purAne jaina zAstroM ke saMkalana aura . pracAra ke liye 3 zrI sammeda zikhara jI tIrtharakSA kamiTI ke liye 4 mUDabidrI ke mandira ke liye 108 kalazA banavAne ko 2000 1500) 175) jamIna naM01 phiharista A dAna dI gayI jAyadAda arthat mau0 prahApa, paraganA nonaura, jilA zAhAbAda jisakA taujI na0 3256 hai; kA zrAmada kha kA vivaraNa nimna prakAra haijamAbandI rakama 7560||-) / sarakAra meM jamA kI jAnevAlI rakama 2662||) mAlagujArI sarakArI 2276 // ) vetana karmacArI 150) vetana paTavArI aura muzI 236 / ) / - 500) 2662 / / / / ' avazeSa munAphA maujA prahApa kA, jisakA ullekha vasIyatanAmA kI 3 rI dhArA meM kiyA gayA gayA hai, nimna prakAra kharca kiyA jAyagA / 1 prabandha mandira khAsa bhAga 2 prabandha mandira bhadainI, banArasa 300) 3 prabandha mandira candrAvatI 200) 4. sarasvatI bhavana 1500) 5 jaina pAThazAlA tathA kanyA pAThazAlA pArA 500) 6 chAtra vRttiyA~, pAThazAlA kAzI tathA anyAnya pAThazAlAoM ke chAtroM ko dhArmika zikSA kI unnati ke liye 5.0) 7 aise jainadharma pracAraka, jo apanA samaya jainadharma ke pracAra meM lagAveM aura unakA koI vasIlA na ho to unakI strI ko diyA jAya 100) 8 jaina purAtatva saMgraha evaM zilAlekhAdi saMrakSaNArtha 1 auSadhAlaya zrI sammeda zikhara 800) 10 mandira gar3havA (ilAhAbAda) 200) noTa:-yadi bacata meM kucha rupaye raha jAyeM, to zAstra kharIdane aura laMgar3e-lle Adi kI sahAyatA meM kharca kiye jaayeN| I have executed this will. Sd. DEVA KUMAR.

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Sri Babu Deva Kumar Commemoration Number THE JAINA ANTIQUARY VOL XVII JUNE 1951 No. 1. Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G. Khushal Jain, M. A., Sahityacharya. Sri, Kamata Prasad Jain, M. R. A. S., D.L. Pt. K. Bhujbali Shastri, Vidyabhushan. Pt. Nemi Chandra Shastri, Jyotishacharya. Published at : THE CENTRAL JAINA ORIENTAL LIBRARY, ARRAH, BIHAR, INDIA. Annual Subscription : Foreign 4s. 8d. Inland Ro 3. Single Copy Re 1/8.

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1. B Deo Kumarji Jain 2. CONTENTS. -Sri Birendra Kumar A Noble Server of the Noble Cause -Sri Jyoti Prasad Jain 4. Deva-Vani 3. The Central Jain Oriental Library -Sri C. S. K. Jain, M. A. ... -Prof. Dinendra Chand Jain, M. Com. 5. Late B. Devakumar Jain and his Jain-Siddhanta-Bhavana Publications -Prof. R. D. Mishra 1 8 11 17 26

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012 ES! JAINA ANTIQUARY " zrImatvaramagambhIrasyAdvAdAmoghalAgchanam / jIyAt trailokyanAthasya zAsanaM jinazAsanam // " [ * ] . Vol. XVII No. 1 ARRAH (INDIA) June 1951. BABU DEO KUMARJI JAIN Sri, Birendra Kumar, Editor "Nagrik", Arrah, By The lives of great men of culture, learning and spiritual attain. ments are best studied as a whole but generally the closing periods of such lives are the most sublime, the quintessence of the whole life as they are. This we find fully illustrated in the life of Danvir Babu Deo Kumar Jain, who has left a landmark in the cultural and educational advancements of the Jain community throughout India. Before his death he remained confined to bed for three and half months. During this period not a day passed when he did not perform his strict religious duties regularly. Though the disease was a fatal one, he was quite unmindful of the consequences. There was no body to look after his family consisting of his wife and two young sons just within their teens but this fact did not produce any disturbing effect on his mind, resigned as he had everything of his in the hands of Providence. The only idea which occupied his mind was to die peacefully with the name of the Supreme Being on his lips. So in order to keep a spiritual atmosphere around him,

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The Jaina Antiquary (Vol. XVII he had requisitioned the services of a high class Jain Sadhu named Varni Nemisagarji, who remained with him all the twenty four hours reciting holy books. His disease grew worse but his mind drew nearer to extra-mundane things. He was taken to Calcutta for operation. No doubt the doctors were not very hopeful of recovery but unlike an ordinary wordly man he struggled not for life but for death, which seemed to be more alluring to him. Six hours before his death he took 'Sallekhana'l and resolved not to eat or drink any. thing even if his life be saved anyhow. Then sending off everybody from his presence he absorbed himself in hearing scriptures from the aloresaid Nemiji and passed away in perfect peace and tranquility. This incident portrays a strength of mind and a spirit of renun. ciation seldom found in a man leading family life. Let us now look into his career to find the sources of such extraordinary and sterling qualities of head and heart Babu Deo Kumarji was born in an ancient, high and cultured Zamindar family of Arrah on the 7th March 1877. His grandfather Babu Prabhu Dasji who was a great scholar of Sanskrit and a man of charitable and religious disposition, got constructed many temples in different parts of India and a big Dharamshala on the bank of the Ganges at Benares. The father of Babu Deo Kumarji, Babu Chandrakumarji was also a pious man and had made a Jain temple at Kousambi But unfortunately he died at an early age. At that time Babu Deo Kumarji was only ten years old. He inherited a big estate and along with it also the charitable disposition and religious zeal of his father and grandfather. Being a minor his estate went under the control of 'Court of Wards'. He was married at the age of seventeen. When he passed the I. A. examination, the District Magistrate pressed him to drop his studies and look after his zamindari. He was very much desirous of graduating but circumstances compelled him to take the burden of his estate and family on his young shoulders. After a few years he was appointed an Honorary Magistrate and he 1. This is one of the most difficult Jain vows according to which a person suffering from some serious illness, resolves to give up for ever the enjoyment of one or more things in case his life is saved.

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No. 11 Babu Deo Kumar Ji Jain stuck to that post for many years. But in the midst of all these tiring occupations he always found time to study religious books and hold religious discourses with scholars. 3 In the year 1900 his younger brother Babu Dharam Kumarji, died of plague at Parasnath Hills where he was on pilgrimage. He was married only a few months before in Mathura. He was a very brilliant student reading in B. A. Babu Deokumarji was very much shocked but he bore it peacefully and at once felt his duty towards his brother's wife Pandita Chanda Baiji Jain who was only fourteen years old at that time. He appointed big scholars of Jainism so that her tender mind might become religious. He also appointed learned teachers to teach her English, Hindi and other subjects. Besides this, he himself taught her from time to time. As a result of all these she is now a living monument to Babu Deokumarji's spirit of renunciation and zeal for service to Society. It is she who founded the Jaina Bala Vishram at Arrah in 1921 and has been conducting it with great success. She also edits the Jain Mahiladarsh and the Akhil Bhartiya Jain Mahila Parishad. Babu Deokumarji had a very fine grasp of the Jain Philosophy and he realised the the potentialities of the tolerant preachings of "Syadbad" philosophy, so much needed in the Indian Society, torn with religious strife and dissensions. So on the 12th of June 1905 he established a "Syadbad Pathshala" in Benares which in a few years grew to "Mahavidyalaya" and made a gift of the "Dharamashala" made by his grandfather for housing it. Now he rivetted his attention towards South India which is a veritable arsenal of religious faiths. He knew there was a mine of Jain Literature lying in oblivion unexploited by scholars, So in the year 1907 he started for a pilgimage in the South India with his whole family. He also took with him chosen lecturers and musicians. He visited almost each and every place of pilgrimage and was filled with a sense of pride at the immensity of Jain Literature and things of Jain art and culture like the 56 feet high and 1200 1. This is an important branch of Jain Philosophy, which holds that every thing can be viewed in more than one aspect, So what is real in one sense can be unreal in another,

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The Jaina Antiquary (Vol. XVII years old stone image of 'Sri Bahubali Swami' but he was much grieved, at the same time, to see that there was none to look after or appreciate these things which were on the verge of ruin by the ravages of time. He then and there took a vow of leading a 'Brahmachari' life till he collected all the available literature of Jainism and made provision for their safe upkeep. Accordingly where ever he went, he spurred people to open libraries to collect and preserve these things. In many places he himself laid the foundation stone of such libraries. Thus making an extensive tour of the Bombay Presidency, Sravanbelgola, Mysore, Bengalore, Mangalore and other places, his party reached Mudbidri. Here he met with a number of archaeological finds and Jain images of exquisite beauty made of diamonds, rubies, emeralds and other valuable stones. But to his utter surprise and pain he found the people indifferent to their enviable surroundings and possessions due to the their ignorance. So he called a meeting of the Jain community there and through lectures and persuasions brought home to them the need of religious and educational institutions. The response was prompt and sufficient money was collected to start the institution at once. Now with the same zeal and fervour he proceeded to Belgaun and several other places exhorting people to follow the same line of action as suggested by him in Mudbidri and the response was equally good every where. Now returning from his South India pilgrimage and being in po 34e9sion of several resuscitated ancient Jain Literatures, he felt the necessity of establishing a centre at his own headquarters at Arrah where he could preserve those valuable materials and make them available to research scholars. With this end in view he established "The Central Jain Oriental Library which is now housed in a beautiful up-to-date building, built at the cost of several thousands of rupees. The library has now become a growing institution having thousands of high class books on different topics concerning all the religions and almost all the schools of philosophy of the world, four thousand and five hundred manuscripts on 'Bhojaptra' a good many collection of rare coins, stamps and antique sacred paintings. Under the auspices of this library is also published 'The Jain Sidhanta Bhasker' a high class

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No. 1 Babu Deo Kumar Ji Jain periodical which is subscribed by most of the intellectual aristocracy of the country and the centres of research works. It is these characteristics of this library which won the approbation of Mahatma Gandhi, Pandit Madan Mohan Malviya and other great personalities of India when they happened to visit this part of the country. It has also attracted scholars from Germany and America who specially came to this place in connection with research works. Again Babu Deokumarji, being an advocate of female education, established, at the same time, a Primary Girls' School at Arrah. The effect produced by this institution is evident from the fact that today we find not a single illiterate woman in the Jain community at Arrah. He also worked for the All India Digamber Jain Mahasabha which aims at roping in all the scattered elements of the Jain community and organising them into a homogenous body. He was to a large extent responsible for the popularity of the Mahasabha. In the Kundalpur session of the Mahasabha held in April 1907, he was elected President. His presidential speech was vibrant with the same religious spirit as was evinced during his south India pilgrimage and in his editorials of the 'Jain Gazette'. He chalked out in his speech several programmes for the emancipation of Jain community which still serve as a beacon light to social and religious reformers of the community. The speech on the whole was bristling with gems of noble thoughts-provoking ideas, and I'may crave the indulgence of the readers if I quote a few passages from it here : The reason why we fail today in all our undertakings, that all our activities are divorced from Religion, and accordingly all our movements aimed at the betterment of society is bound to fail. Hopps said "You can not, if you wished it, suddenly reverse the policy of generations and abolish the machinery that has set the pace and determined the products of hundred years." Mr. Humphry Wood said "The world cannot get on without morals. They are the binding forces for solidarity and continuity. I take my stand on morals, and if you give me morals, you must give me the only force that can guarantee them-dogma,-and ritual,--and superstition,--and all the foolish ineffable things that bind mankind together, and send them

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The Jaina Antiquary [Vol. XVII to face the music in this world and the next. Some how or other you must get conduct out of the masses or society goes to pieces. But you can only do so through religion i. e. the organization, which can ever get conduct out of the ignorant in the way they understand." It is well known that reform of the individual is easy but the reform of the nation is a difficult task, one may be responsible for the act of the one but for the act of the whole, the whole must be responsible, one cannot be responsible for all, for this, unity is essential. Community work is for the whole Community, Social work is for the whole Society. Neither work for any one nor depend on any one. "A nation has to learn self govt, just as it has to learn every thing else, and nothing helps so much as to put the nation, in charge of its own destiny. "Our community has been the blind imitators' of others, unmindful of the situation of our own country, the time, the formation, organisation and policy of the society. This has robbed us of our faculty of independent thought and action. We are here for bringing about reformation in the society, and society being comprised of individuals we should spare no pains in working for the welfare of the widows and the orphans; we should provide for the education of children, character-formation of youngmen, right use of the money of the aged and big persons and never allow them to go astray of the right path, so that they may attain salvation in the end." He further added "The world cannot progress without 'Dharma' and for its establishment we have got to banish age-worn customs, superstition and fears of all description. This alone will place the society on a firm basis and make it immortal." In the end he diagnoses the real disease of the body politic when he says "The most paintul factor in our society is that we are not tolerant towards people differing from us in religion, thought and action", and exhorted the audience thus "We should appreciate and respect any one, belonging to any community who has worked for the betterment of his community in however small a degree it may be." Coming back from Kundalpur conference while he was planning fresh fields of activities and services, Providence was planning.

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No 1] Babu Deo Kumar Ji Jain otherwise. He fell seriously ill soon after and breathed his last in August 1908, in the extraordinary circumstances already enumerated. We have already seen how peacefully and manfully he embraced death. At that time he had no anxiety about any thing except the preservation of the ancient scriptures and the uplift of the community. So for this purpose he created a trust of a property worth more than a lac of rupees fetching an annual income of about ten thousand rupees. This Trust now maintains the Central Jain Oriental Library, Arrah; the Girls School Arrah, finances the Syadbad Mahavidayala Benares, charitable dispensaries at Shri Parsvanath and at Arrah and several Jain temples at different places. Besides these it renders financial help to poor and deserving students irrespective of caste and creed. He further made an appeal to the members of his community and its leaders in the following words : My last request to my Jain brothers and the leaders is that they should immediately strive for the preservation of ancient 'Shastras' 'Puranas'. It is these things that will proclaim the loftiness of Jain religion and propogate its light throughout the world, making it immortal. This was my aspiration since long and I had taken a vow of leading a life of celebacy till I fulfil this work. I am deeply pained not to have the good fortune of accomplishing this holy task. Now it is for you to take a vow for the completion of this holiest of holy tasks. The responsibility is now entirely yours." This last message of his, spurred the entire community into action and his two illustrious sons, Babu Nirmal Kumar Jain Ex. Member Council of State and Babu Chakreshwar Kumar Jain, B. Sc., B.L., Ex. M. L. A., even in the midst of their manifold preoccupations leave no stone unturned to see that every word of the message and the purposes mentioned in the trust ars completely fulfilled. In the end when we have surveyed the volume of works done by Babu Deokumar Ji and see that he accomplished all these at the early age of thirty, we are simply wonder-struck and are reminded of the very apt saying that "Man lives not in years but in deeds."

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A NOBLE SERVER OF THE NOBLE CAUSE By Sri, Jyoti Prasad Jain M.A. LL B, Meerut. History is race memory. If a nation knows nothing of its history, it has lost its memory and so its identity. It now becomes a new nation with all to learn anew. And it cannot have a true feeling of nationhood. It is its history which gives the key to the spirit of a nation. The present has grown out of the past which cannot be understood without a knowledge of history. And as Thomas Carlyle has oftly observed in 'Heroes and Hero-worship', "universal history, the history of what man has accomplished in this world, is at bottom the history of the greatmen who worked that." In every age, men who rose head and shoulders above their fellows, by strong character, dominant personality intellectual genius-have been the modellers, patterners, creators of whatsoever the general mass of men contrived to do or attain. It is why Ralph Weldo Emerson said, "All history resolves itself very easily into the biography of a few stout and earnest persons." More. over, by reading about great persons, our mind becomes peopled with many noble and great figures, and we come to feel a deeper interest in humanity as a whole. And what is true about humanity as a whole or about a race, nation or country, is equally true about a community or cultural unit, however small. In fact, the history of a nation is nothing but a summing up of the histories of the various communities, societies and cultural units it consists of. Particularly, in the case of our own country, we cannot think of a history of India in any particular period without taking into account the cultural contributions and the efforts in advancing progress of the numerous and various communities that people this land. Like the Hindus, Muslims, Sikhs, Parsees, Christians, Budhists and others the Jains have all along the historical times formed themselves into a definite and distinct community as well as a cultural group, while unlike most of them Jainism is a purely indigenous

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No. 11 A Noble Server of the Noble Cause and highly ancient system with its votaries distributed all over the land and amongst all classes. In every age, they have had contributed their own quota to the cultural advancement of the country and to the building up of its history. After the great Indian struggle for Independence in 1857, there was a general awakening in India. A new era had dawned bringing in its train movements for social and religious reforms, political conciousness, civic sense, education and literacy, the need of popularising studies of ancient literature, preservation, restoration and publication of old manuscripts and monuments, and encouraging deeper studies, investigation and research work in the various branches of Indian learning and culture. Fortunately, the Jains too did not lag behind their fellow countrymen in this revolutionary epoch of reconstructing the nation's destiny, and in keeping pace with the march of time. The credit really goes to about a dozen or 80 towering personalities who in the first half of the last hundred years made the present Jaina community what it is. No doubt, they were also the product of their own age, and a horde of lesser men too made their contributions which were by no means small or insignificant. Yet if we survey the history of the Jaina community in the past hundred years, it will easily be found to resolve itself into the biographies of those few eminent servers of the cause of progress. And the late Babu Deokumar of Arrah occupies a very promi. nent place in that galaxy of the makers of present Jaina community. He came of a highly respectable Zamindar and Rais family of Arrah (Bihar). His grandfather was the wellknown Pt. Prabhudas and his father's name was B. Chandra Kumar. B. Deokumar was born in 1876 and of an early age inherited his patrimony. But unfortunately he could not enjoy a long life and met a premature death when he was barely thirty one years of age, in 1907. Though he died 80 young, the things that he achieved in 80 short a span of life are marvellous and bear testimony to his ardeous zeal, selfless devotion and high intellectual powers. He was ordinarily well educated and was quite at home in English, Persian, Sanskrit, Urdu and Hindi. He was such an ardent lover of education that he wanted to get an example through his beloved younger brother Dharma Kumar but

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The Jaina Antiquary Vol. XVII this boy also died very young breaking the heart of his elder brother and leaving behind a widow, Pandita Chandabai, in whom the community found its greatest lady leader of modern times. B. Deokumar was a true patron of art and learning. He patronized various organization instituted for the propagation of these things, was an active patron of the Arrah Nagri Pracharni Sabha, gave scholarships and other subsidies to deserving but poor students of whatever carte or creed. He founded the Central Jaina Oriental Library at Arrah which has one of the best collections of ancient manuscripts and research literature, atleast in the Jaina community, was one of the founders and first Secretary of the Syadvada Maha. vidyalaya, Kasi and donated a suitable building for the same. He was also a founder and one of the early leaders of the Digambra Jain Mahasabha and for some time edited its weekly organ the Hindi Jaina Gazette. He paid visits to many Jaina places of pilgrimage and munificently spent money for the restoration and preservation of ancient monuments in those places. It was again due to his zealous efforts that the Dhaval, Jayadhaval commentries of Digambara Jaina canonical works, which lay buried in the Jaina Matha of Sravan Belagola (Mysore state), saw the light of the day. The preservation and restoration of the old manuscripts, inscriptions and monuments was 180 dear a thing to his heart that while in the full bloom of his youth, he took the difficult vow of perfect celebacy till this work would be completed. When death came, so unexpected and early, the first and the last thing he exhorted his friends to do after him was the same above mentioned work that had ever been his life mission. A great and noble soul which lived and died with thoughts for the good of others, for the uplift of society and for the propagation of religion and culture, Babu Deokumar made himself immortal. Numerous institutions and organizations, individual scholars, all both Jaina and non- Jaina freely received his active patronage and generous help. And there was hardly any Jaina movement of his time in which he was not an active participant. He is trully one of the real makers of Jaina history in modern times. And we can best pay our homage to his sacred memory by pursuing his path and by helping to serve the cause he so devotedly served all his life

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zrI bAbU devakumAra- smRti-aMka i zrI 'bAbU devakumAra jI dvArA saMsthApita zrI jaina siddhAnta-bhavana, ArA (The Central Jain Oriental Library, ARRAH )

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THE CENTRAL JAIN ORIENTAL LIBRARY. By Sri C. S. K. Jain, M. A. Late Shree Rabindra Nath Tagore, the famous literary personality of international reverence, has rightly remarked that 'literature intimately connects man with man, the far with the near and the past with the present.' Had it remained merely the best thought, expressed in the best and attractive manner, having a momentous effect, it would not have received a value, higher than a table-talk, only to be forgotten the next moment It is this special characteristic which compelled mankind to get such expressions preserved. Really civilazation starts from the day, man has learnt the way to preserve his thoughts for future observance, meditation, guidance and proper use. Written records, mostly books, have proved them. selves to be the most competent agents in this respect; and so, the word 'literature' has been confined for a collection of written works in any language. In course of innumerable years of its march toward perfect civilization, mankind has been found always a devotee of literature, but with some narrow-mindedness. Every country, cast, creed or race thought it a right judgment to suppose its own literature, the most valuable of the rest. Sometimes racial or religious conflicts goaded them to satanism, resulting in destruction of such literatures which do not concur with their own way of thinking. Even moral degradation, and indifference to learning caused peoples to extinguish the highlights of their own forefathers. Those who tried to safegaurd such ancestral valuables from the furies of devillish actions, hid them in such a way that it never saw the sunlight again. Some virtully faced living graves, Aames of burning hearths and even the regular actions of natural denuding agents. General negligence is not 'to be less blamed for this devastation. Between the teeth of an army of demons, it is not astonishing to loose the best part of our literature; and what is left, should be embraced as the remains of a chain of continuous destruction,

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The Jaina Antiquary [Vol. XVII Recounting the importance of literature in human progress and its dreadful fate, one is unable to judge the high altitude of such persons who bestowed their life and all the resources at their des. posal upon research, collection and preservence of literature, without any prejudice to some caste, creed or religion, and managed suitably to make it available for general observance. If literature is the best friend of a person, prophet of a community, leader of a nation, and benefactor of the Universe, a library-builder is one and all in the same personality. His service can do more good to mankind than what hundreds of writers, thinkers and leaders can do together. He is the medium to bring the thinkers of all the ages face to face with the general mass of the present world and maintain the best of the present for future generation. He is the builder of a nation and his library is the nucleus of human progress and prosperity. He promotes the very motive of literature. And so was Shree Dev Kumar Jain, the founder of the Central Jain Oriental Library of Arrah, locally famous as The Saraswati Bhawan. 12 Running through the din and bustle of vehicles and hawkers on a dusty rugged narrow road in the heart of town, you suddenly stop only to have a glance at the charming exhibit of architecture, placed on the upper story of a spetacular building. Seated on a milky goose, the image of Saraswati, with a guiter in two hands, a book in the third and a lotus flower in the fourth, prompts you to stop into the small iron fencing and ascend over a few marble stairs, guarded by lofty palm trees on both the sides. You reach a spacious verandah and cannot check yourself from peeping into the front door leading to a big marble-floored hall. You are at a fix to see the big portrait of a young person with serenity, grandeur and deep meditation. A long ray of small desks below, scatterred with the news of the day, invites you to take seat for a while on the white sheeted floor. You survey arround yourself with a feeling of curiosity mixed with awe and lo! a long chain of furnished almirahs are staring at you with eagerness to place before you a number of Socrateses, Kalidasas, Chanakyas, Paninis and several other thinkers of the past and present, they have in store for you. A person, sitting before a table, behind the two big marble pillar pairs, is anxious to serve you at your com

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13 No. 11 The Central Jain Oriental Library mands. The walls are decorated with valuable paintings, unavailable manuscripts and portraits. In a corner you find the wooden staircase that leads to the upper floor. Stepping the last srair above you bow down with reverence before the bronze image of Saraswati. Passing through the packedup almirahs and a narrow balcony, you come to the art gallery. Collections of old coins, postage stamps, match-lables, matchless drawings and playing cards etc. simply fascinate your feeling. Some of these are scarce Treasures of the collection. You should not avoid to have a view of old manuscripts on palm-leaves and tree-bark, a few of which are hanging on the walls in wooden frames and the rest are resting in the almirahs. Other gems of this big collection need a close research of a scholar. At present the library has a collection of about 7500 printed books in several Indian languages i.e. Prakrit, Sanskrit, Hindi, Marathi, Gujrati, Kannad, Tamil and Telgu etc. The number of published English books have reached upto 3250. Besides the library is rich with its 6378 of manuscripts on palm-leaves, paper or tree-bark. The library has always tried to get true copies of manuscripts from distant parts of India, so for as its financial condition may allow. It has been the centre of literary and cultural meetings of such associations as Sahitya Mandal, Sahitya Parishad, Zila Hindi Sahitya Sammelan and several local Jain institutions. Men of re nown like Mahatma Gandhi, Pt. Madanmohan Malviya, Shree Sachitanand Sinha, Diwan Mirza M. Ismail, Dr. Walther Schubring (Germany), W. Norman Brown (America) etc. have visited the library and expressed their hearty satisfaction towards its good management and value of collections. To recall the birth and development of the library, a few words about the activities of its founder and his successors would not be unjustified the library was first installed in 1903 A. D. in the name of "Jain Dharma Pustakalya" by late B. Devkumar Jain, under the presidentship of Shree Bhattarak Harshakirti Ji. It contained a number of manuscripts collected privately by Pt. Prabhudas Jain, a scholar of Sanskrit and the grandfather of B. Devkumar. Harshkirti Ji also collected some manuscripts from local householders. It was

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The Jain Antiquary [Vol. XVII then situated in a big side-hall of the temple of Shree Shanti Nath Ji, just by the side of its present site. According to the last will of B. Devkumar, who died in 1908, its name was changed into 'The Central Jain Oriental Library" before a large gathering of prominent scholars of far and near. The site remained the same. His request was as follows : "Before you all bretheren, particularly to the leaders of our Jain Community, my last request is that an emergent protection of old religious books, temples and inscrip'ions is urgently required, hecause these are the saviours of Jainism in the world. I was anxious for this but death is taking me away, all of a sudden. I had promised to practice celibacy till the iulfillment of this work, but as ill luck would have it, I could not get the virtue of completing this sacred act. Now you all are the pillars of this holy deed and it is your duty to accomplish it." Though Dev Kumar Ji was a patron of learning and old culture from his very boyhood, this idea dawned upon him when he was on pilgrimage to the sacred shrines of the South, in 1907. He had the occasion of visiting the collections of religious books at several places and was moved to see their ill fate, lacing gradual destruction due to mismanagement. He managed to instruct the local people, the importance of those valuables of the community and the way to save them. He brought several books with himself while got some others re copied. Then he gave birth to this lively idea that is now at its full youth. Late B. Karori Chand, the first secretary of the institution, served it much by enriching it with manuscripts. specially those on palmleaves. He owed much to Reverend Shree Nemi Sagar Ji Varni, without whose help, the work would have been an impossibility. A large sum was invested in sending missionary to Karnatak and Tamil countries for collection of books and preparing a catalogue of all the famous Jain Libraries of the South. Year 1912, is the most commemorating period for the inaguration of "The Jain Antiquary", the only magazine of its kind, under the editorship of Shree Padmaraj Ji Jain. But its publication was discontinued only after an year because suitable help and financial stability was lacking.

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No. 1] The Central Jain Oriental Library In this connection B. Devendra Prasad Ji is worth remembering as the best helping hand to B. Karori Chand in all his sacred activities. A collection of photographs of all the Jain Pilgrimage places of India was his exceptional service. Upto his last days, he held the post of assistant secretary of the library. After him it was benifitted by the valued services of Shree Suparshvadas Gupta. B.A. upto 1922. A Catalogue of all the publications and manuscripts of the collection in Prakrit and Sanskrit was his commendable work. In April 1923, B. Nirmal Kumar Jain, the eldest son of B. Dev Kumar, took up the management to himself. Fortunately he got the chance of adding the services of an eminent scholar like Shri K. Bhujbali Shastri as the librarian. He prepared a correct and authentic catalogue of all the books and manuscripts of the library. Publication of anlogies of important unpublished manuscripts into two volumes under the title, "Prashasti Samgrah" was his praisworthy activity which was hailed by research scholars all our India. Translation and publication of Munisubrat Kavya into elegant, eloquant and simple Hindi is another feat of the library. A new age in history of the library begins with the construction of the present palatial building in 1924. Though B. Devkumar had left a sum of Rs. 2000/- only for the work, it was exceptionaly due to the generous gift Rs. 25000/- by his son B. Nirmal Kumar that such a praiseworthy work was completed. During these years the library progressed speedily towards publication of rare books also. Jnan Pradipika and palmistry, Vaidya Sar Samgrah (with notes), Tiloypannati Pt I., Pratima Lekh Sangrah, Prashasti Samgrah and Jain Literature are the publications of the library so far. The work is now stand-still on account of sacarcity of paper. But 'The Jain Antiquary' reapparred in 1935 and is still regularly satisfying the the mental appetite of scholars. The library also subscribes a number of periodicals most note. worthy of which are The Kannad Sahitya Parishat Patrika, Prabudh Karnatak, Bharati, Karnatak, Sub-dh, Triveni, Vivekabhyudaya, Sharan Sahitya, Adhyatma Prakash, Shakti, Jai Karnatak Bandhu, Kanthirav, Kishore, Balak; Vishwavani, Viruani, Vir, Jain Darshan. Jain Sandesh, Jain Mitra, Jain Gazette, Khandelwal Jain Hitechhu,

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16 The Jaina Antiquary [ Vol. XVII Jin-vijay, Juin Bodhak, Anekant, Arya Mahila, Adarsha Jain Charitmala, Golapurva Jain, Digamber Jain* etc. Really Jain Siddhant Bhawan is the unique institution for research and study of Jain literature, history and antiquary. It was a bolt from the blue when the founder of such an institution was snatched away from us in the prime youth of 34 only. It is for the present Jains to recognise the real estimate of this pride of the community and help the progress of mankind by enriching it to the utmost. *Besides these the the Library subscribes to many important daily and monthly magazines of Hindi, Gujarati, Kannad, Marathi, Telegu, Sanskrit and English and the full list of these appears on pages 76-77 of Shree Jain Sidhanta Bhaskar Vol. 17 No. L

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DEVA-VANI. Extracts from the writings and speeches of B. Deo Kumar. Collected by Prof. Dinendra Chand Jain M, Com. [Shree Deo Kumarji was gifted with a remarkable sense of values and a prophetic insight into philosophy. He combined in himself the spirit of a social reformer and the vision of a prophet His learned essays and editorial comments are a guide for the understanding of the philosophy of Jainism and throw light on matters relating to the welfare of Society. He edited the Jain Gazette right from the year 1895 to his last breath. His presidential address at the 12th Conference of the All India Digamber Mahasabha, which is full of religious, moral and philosophical ideas. helps us estimate his personality. Here are some of his reflections. -Editor] PHILOSOPHICAL IDEAS. Samyaktwa (Right belief, etc) Keeping firm belief in one's soul, leaving aside unspiritual actions and to be engrossed in spiritualism is Samyaktwa. No belief except Samyak Darshan can enlighten the soul. Right belief is the only boat to cross this ocean of worldly life. Unless this torch is in the hand, it is very difficult to steer safe through darkness and storm. Self-confidence is very helpful for the progress of humanity. The real importance of life can be judged from self-confidence. If there is self-confidence, one can, without any effort, get rid of worldy passions and attachments. Soul is quite different from the body. It is structure-less, minute and a store-house of spiritual qualities like knowledge and philosophy. Because it is structureless, it can not be seen from the naked eyes. Merely the concrete body comes into vision. The soul residing within the body can be felt simply. by realisation When the vision becomes Samyak, soul is gradually realised. When there is some Mithyatwa or doubt, the body is mis. taken for the soul. No real work can be done by taking body as the soul, any better than can be expected from sand assumed as gold. Principles of Karmas (Deeds) The living beings themselves are the doers of Karmas (deeds)

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The Jaina Antiquary I Vol. XVII and the users of its fruits. Karma is a substance which prevails every where. Every living being gathers atomi of Karmas due to attachment tendency in his thoughts, speeches and deed. The nuinber of atoms of Karmas sticking to the soul depends upon the degree of the worldly attachment. When the attachment is great, these atoms com: to the soul in large quantity and vice-versa. Similarly, if there are strong Kashayas (ie. anger, passion etc.) these Karma-atoms remain for a longer period with the soul and produce stronger results. Conversely, when they are less they remain for a shorter period and have smaller effects By its own efforts and endeavours, the soul after destroying its Karmas can achieve salvation. When this effort diminishes, the chain of Karmas becomes longer and stronger. Sorrows or happiness arise due to the rise, decline or destruction of the Karmas. God or man is quite unable to bring happiness or sorrow to any body. Vitragi God, who is not the least attached with the world has been unnecessarily and wrongly conceived as the giver of rewards and punishments of Karmas. Really speaking, God never makes or mars anything. Human beings, animals and other creatures have taken shapes due to NamKarma (a type of Karma) and not because of any invisible power. Anekant The correct decision of anything can be made only by the prin: ciple of Anekant. The fact is that many characteristics and properties are to be found in a matter. We can make only one sided analysis of the matter having varied properties. All sided consideration is not possible without a wider vision. The man who tries to prove a view as unt ue simply after hearing it or is excited to hear the opposite view is far away from truth. The principle of Anekant makes man thought-enduring and liberal. We can not prove hastily any principle to be false or absurd. Co-ordination of opposite views can be made only by embracing the principle of Anekant. God. Every soul is capable of becoming God. Fundamentally, soul is pure and full of knowledge. All the virtues of God are present in it. When any one, by his good behaviour, learning and right belief

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No. 11 Deva.Vini 19 destroys the collected atoms of Karmas and wipes out the darkness of the soul, he becomes God. Really, pure soul itself is God. There is no God different from purified soul. As long as there are the shackles of Karmas, virtues like Jnan (knowledge), Darshan (right beliel), Sukh (happiness) and Virya (valour) are masked but on its becoming loose, the soul becomes God The soul is liberated only when it attains salvation. Salvation. The perfect free state of the soul is called salvation. When human beings by their meditation penances and power of Yoga remove the shackles of all Karmas, they achieve salvation, and then appear the Eternal Happiness, Eternal Knowledge, Eternal Darshan and Eternal Power in the soul. Here the soul has no pains. This is the end of soul. ETHICAL IDEAS. Devotion Devotion is the feeling of heart. Wordly creatures, through devo tion in Vitragi God can increase their happiness. Worship of Jinendra Bhagwan removes sin, troubles, miseries, and diseases. It is the sacred duty of every individual to worship God daily. By devotion sentiments are purified, spiritual powers develop, and Kashayas diminish. Moreover, it helps the development of spiritual virtues. Charitu. Everybody should part with atleast one-tenth of his honestly earned income for charity. If out of miserliness, one does not give charity in religious works, his wealth soon diminishes and disappears. Charity should never be given for name and fame. If somebody wants name in return for his charity, he, thereby, commits sin. Even birds and animals fulfil their necessities but charity is possible only in human life. Swadhyaya (Studying religious books). Swadhyaya is very essential and beneficial in this Kaliyug (sinful age). By constantly acquiring knowledge, man gets the way to happiness. Kashayag disminish by daily Swadhayaya which helps defeat worldly passions. It provides incentive for spiritual development

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20 The Jaina Antiquary [Vol. XVII and self realisation, Those who while away their time in useless gossips, should take recourse to swadhayaya to change their habits. Swadhaya in this age is a great penance because, due to constant contemplation over spiritualistic words and meanings, dirty ideas are checked and pious ones come in. Swadhayaya is a good method for peace of the soul. Nirjara (i. e. dimunition) of Karmas is attained by it. The darkness of Mithyatwa is washed away from the soul with the achievement of Samyaktwa. Swadhyaya is a means to control the will. It is rather beyond one's power to narrate all the advantages of Swadhayaya. Ahimsa (Non-violence). The presence of Rag-Dwesh (anger, passion etc.) in the heart is violence. Those who do not trouble any creature with their thought, word and action, and preserve peace, are non-violent. The power of the Non-violent is limitless. Brave alone can be non-violent. In fact, Ahimsa Dharma is the religion of Kshatriyas. It teaches the lesson of chivalry. A non-violent is a brave man. No temptation of the world can deviate him. Violence is beastly and non-violence is a devine power. The lesson of humanity can be learnt from Ahimsa. A non-violent has first to purify himself and has to remove the inner defects. Then alone he can observe Ahimsa. Complete self purification can only to achieved through Ahimsa. Ahimsa is such a power whose shelter children, men and women young and old can seek. The entire world can be made happy only by Ahimsa Dharma. By observing Ahimsa, strength is gained by which the strongest opposers can be faced. Kindness. There is no religion like kindness. Where there is no kindness, there is no humanity. The touchstone of humanity is kind feeling. He can be called kind, whose heart is moved to see others in trouble, and overflows with sympathies. Kindness is of eight types, Drabya Daya, Bhawa Daya, Sawa-Daya, Pur-Daya, Anubandh Daya, VyavharDaya, and Nishchaya Daya. We may be at present proud of showing kindness, to others, but we are not at all kind upon ourselves. Kashayas and Vikaras, which are detrimental to our soul, are being

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No. 1] Deva-Vani taken as our own. And this is our cruelty upon ourselves. So long we are not keen towards our own progress, we can not be called kind upon ourselves. 21 Dharma or duty. Dev Puja worship of God), Guru Bhakti (devotion to the preachers), Swadhayaya. (studying religious books) Sanyam (forbearance), Tup (penance) and Dan (charity) are the six daily duties of every Grihastha. Not allowing Rag Dwesh to enter into one's own heart and not doing an act, which pains others, is 'Dharma'. All men of the world are equal for a Dharmatama (dutiful man). Love Love is a miracle. We can win the cruelest heart through love. Even the ferocious wild animals can be enslaved through love. There is difference between love and infatuation. The former is commendable whereas the latter condemnable. Infatuation is connected with attachment whereas love totally discards it. Jealousy, bickerings, and disunity are prevailing to-day in society because we have forgotten the mantra of love. Everywhere to-day in the family and society is the predominance of wranglings. There is jealousy between man and man, society and society resulting in troubles and disorders. Hence, everybody should live peacefully showing due love to others. Love is the key to happiness and peace. Distrust. When we suspect somebody, he too, in turn distrusts us. The result is that no work is done decently. There is no greater enemy to the society than distrust. The work done with full trust is certainly completed. Where there is trust there comes the will-power. Morality. The best way to make life happy is to make it moral. Humanity is at stake if we do not distinguish between right and wrong, duty and no duty. It is a great ignorance to spend this life in sensual enjoyments. Vanity. Men insult others simply out of vanity and think themselves great. It is a great demerit and it is the sublime duty of all to

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The Jaina Antiquary [Vol. XVII remove it. It is vain to be proud of transient and perishable things of the world. 22 Brahmacharya. There is no power like Brahmacharya on the earth Control on senses is essential for non violence. Brahmacharya should be maintained even in married life. Marriage means partial observance of Brahmacharya and not enjoyment of sensual pleasures. Those who think marriage as the passport of reckless sexual indulgence are on the wrong path. Men without restraint are of no where. Service. It is the duty and Dharma of every man to render service. Willpower develops in rendering services. It is a Dharma by which man can do good to others. Selfish man can not understand the greatness of this Seva-Dharma. Modesty. He who has no modesty and sobriety, has fallen from humanity. Modesty indicates the greatness of man. If one has to increase the circle of his friends, one must embrace modesty. Determination. The success of any act depends upon determination. Men of weak determination seldom succeed. Great things can be done through firm determination. Perseverence. Continued devotion to an object is perseverence. No work can be successful in its absence. When any country, society, race or community becomes idle, and ceases to exert, its fall becomes inevitable. Knowledge, wisdom, wealth and respect can be acquired through perseverence. Ordinary men by perseverence and determination can do extra-ordinary work. All the great men of the world were industrious. A foolish and poor man, on the strength of perseverence, can be wise and rich. Good Conduct. Men of gentle behaviour command respect. Even the religious and rich men and high authorities fall due to misconduct. To set the conduct right and look into one's defects through self-inspection

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No. 11 is humanity. Good conduct is the torch light of human civilisation. If leads us from darkness to light. LITERARY, SOCIAL AND CULTURAL IDEAS. Deva-Vani 23 Literature Human civilisation can be preserved only through literature. The country, race or community which has not got its literature is dead. Religion too lives due to literature. Literature expounding non-violence can alone be beneficial to humanity. The youths of to-day, by studying vulgar and dirty literature are losing their morality. Food which is the builder of the body, if taken in a wrong way, becomes fatal. Quick arrangements should be made for preservation of Jain literature. Who will not feel the eating away of our valuable texts and literature in thousands by moths and ants? Jain religion is existing to-day only due to its rich literature. Unity. Unity is essential for the growth of society. As long disunity, jealousies and bickerings prevail, the progress of society remains checked up. Ideal Society. That society can be called an ideal whose members are literate and of high-thoughts. The society makes its march due to education. Useless luxury, drinking and smoking are such defects which lead the society towards decline. Ideal society can be organised only on its being literate. Education. Education is essential for social and cultural development. Men and women should be imparted education equally. Unless female education becomes prevalent in the society, progress of society is not possible. The key to social progress is education. Aim of Education. The aim of education is to make a balanced growth of physical, mental and spiritual powers of man. The education which generates pride, vanity and misconduct can never be beneficial. The know. ledge which leads to sensual indulgence and is detrimental to the

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The Jaina Antiquary I Vol. XVII progress of other living beings, which carries vanity to the peak and which pushes one down deep into the mountain valley, is in no way more than ignorance. Early Marriage. The greatest enemy of society is early marriage. Illiteracy is prevailing in the society due to early inarriage of promising boys. How far is it proper and just to put the burden of a family in a period which should be earmarked for studies and development ? If society is to be made literate and strong, early marriage must end in no time. Marriage in old age. Like early marriage old age marriage too, leads the society towards hell. An overwhelming number of widows are present in the society due to old-age marriage. The basic reason of evil practices and corruption is this old-age marriage. It is a sin to marry after forty. Ways to Social Progress. There are three factors for social progress--viz. proper efforts, good leadership and mutual co operation. Jain Culture. The welfare of the world is possible only by the dissemination and diffusion of Jain culture. Society can not march by disorderly and showy tendencies. Non-violent behaviour, dress and food are the gist of Jain cuiture. Jain culture favour 3 Karm-vad discarding Bhogevad Spiritualism and not materialism has been given predominance here. Hindi language. A way to preserve Indian culture is the stu ly of Hindi language. Love and interest toward: Indian culture will aris: by the study of Hindi. Every kind of ideas can be well expressed in Hindi-language. The language is too easy and any body can learn it very well in a short period. Devnagri Script. Devnagari script is the most scientific in comparison to other scripts of the world. There is a great need of its common usage.

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No. 11 Ideals of Sadhus. There is a great need of Munis and Sadhus (saints and preachers) for the preservation of Jain culture. But they must be great scholars. Foolish and illiterate sadhus are a great burden to the society and they can harm the society and culture. Deva-Vini 25 The true servant of society and religion are the Vitragi Munis. Those in whom anger, vanity, deception and lust are present, whose knowledge and ethics are defiled, do not deserve respect simply because they are dressed as Sadhus. Neither their own welfare nor of other's is possible by them. Knowledge should be acquired before becoming a Muni. Diksha (consecration) should be taken only after full detachment from the world. It is very difficult to maintain Muni-pad. It is highly reproachable to keep wordly desires after holding such a high rank. True Tyagis (sacrificers) are the torch bearers of society, whereas society has to suffer due to showy and deceptive Sadhus. Ideal Grihastha. An Ideal Grihastha is one whose behaviour is good, who is kind and benevolent, earns his livlihood honestly, is always engaged in Sanyam, charity and Swadhayaya and daily worships and meditates God, and speaks sweetly with an open heart and fears sin.

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Late B. Devakumar Jain and his Jaina-Siddhanta-Bhavana Publications. By Prof. R. D. Mishra. The Devakumar-Jain memorial volume of the Jaina Siddhanta Bhaskara is in the hands of the reader. The editors and the pube lisher of this issue deserve congratulations for bringing it out. I am sure Late B. Devakumarji will be remembered long inspite of this volume. He has done enough services that way, and as such the importance of the publication lies in another direction. He was a greatman and died at a comparatively young age, about 44 years ago. By this time only a handful of his contemporaries live to recount his life and greatness of a great life is not to be seen in his massive works only. A great man is great in every moment of his life and an account thereof would remind everyone of us high and low, that "we can make our lives sublime." The reader would find many articles in this volume to serve this end. B. Devakumarji belonged to the class of big Zamindars. In a few months to come, the whole class will be effaced from the Indian Economy and Social structure. Had the bulk of Zamindars lived a life like that of Late B. Devakumarji, their history would have been different. They had enough money and time but they did not know how to use them best, a thing which the late lamented Jainji knew and he acted up to it most splendidly. The author of this article has privilege to know the members of the family of Jainji, and had occasions to listen to his friends. Knowing his family means to know him as an ideal family head. When one listens to his friends recounting his acts, he finds Jainji a friend in need and a friend in deed and thus a friend indeed. jainji was a saint both at home and abroadma rare ideal of life in these days of hypocracy. Arrah people will remember him as a founder of an institution of international fame thereby making Arrah place of high importance, people of Shahabad remember him as a

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No. 11 Late B. Devakumar Jain and his Jain-Siddhanta-Bhavana : very benevolent Zamindar. The All India Jaina community remem mers him as one of its greatest benefactor, and scholars, all over the world, are forever grateful to him for his "Bhavana." 11 27 The Bhavana, Jain Siddhanta Bhavana, or Saraswati Bhavana as it is commonly known, was founded by him in 1905. Its purpose was twofold; one being to collect and preserve valuable manuscripts of all types, especially those that belong to the Jaina literature, the other being to publish many valuable Jain literature, both ancient and modern. To the latter end, a research Journal is being published regularly from this Bhavana. But till the year 1929, no proper attempt was made to bring out books of Jaina literature. In the same year, in confirmity of the objects of the Bhavana, the first book came out under the Devakumar Jain series founded on the donation of B. Nirmal Kumarji the son of the late Jainji and the then secretary of the Bhavan. The book published first in the series is zrImunisuvratakAvyam of 1 It was edited by Pandit K. Bhujabali Shastri and Haranath Dwivedi incorporating editors' preface, the publisher's remark and Sanskrit explanatory notes and Hindi translation of the verses. In the editor's preface, we find a few lines on the author's biography and a literary appreciation of his work. There they have omitted the sources on which their text is based a thing which has found place in publisher's note where we also find the history of origin of the series. The referred to above, depicts the life of fagaaaa who was the prince of the Rajagriha kingdom and became the king thereof later on. He gave up the life he had so far lived and took to penance according to the Jaina theology and attained the states of a tIrthakara The consists of ten 's, each having a proper name viz bhagavadabhinajavarNana, bhagavajjananI janakavarNana, bhagavadgabhIvara taNavarNana, bhagavajjanamotsava varNana, bhagavanmaMdarAnayanavarNana, bhagavajjanmAbhiSekavarNana. bhagavatkaumAramivanadAra karmasAmrAjyavarNana, bhagavatpariniSkramaNavarNana, bhagavattapovarNana, and bhagabadubhayamuktiOn the average, number of stanzas per canto is thirty five, In many other respects the confirms to the criteria of a

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28 The Jaina Antiquary [Vol. XVII and the descriptions run on traditional lines. Verses mostly belong to a group. A work of a similar theme is the buddha varitam of zrI azvaghoSa. But it is much higher in many respects than the 18 in question, so far pure poetry is concerned. But both the poets have discussed the main philosophical ideas of their respective religions in equally excellent style. Traditional ideas have also been adhered to at many places, as for example, the dream of a white elephant to the mother of the when she concevied. Yet another thing. Looked from the very conservative point of view, incorporation of Canto II cannot be justified. Such descriptions as we find in the canto do not become of a devotee. It is on account of this that even Kalidas has been sacked for writing the kumArasaMbhavam by many orthodox critics. The Sanskrit annotation of the 16 is very fine. It comprises paraphrasing, grammer and explanations of various philosophical terms. But unlike other exp annotaters this annotater has omitted the name of the metre everywhere. The Hindi Translation is not satisfactory. The printing is satisfactory but for a few mistakes. The second publication in the series is a combined volume of two Sanskrit works jJAnapradIpikA and sAmudrikazAstram It was published in 1934 and is edited and translated in Hindi by Sri Ramvyas Panday of the Banaras Hindu University. The volume, besides the texts, contains a short preface by the editor and an article in intro. duction to fa by Pt. K. Bhujabali Shastri. In the latter article we find the sources of the text. Then the whole text of the first work namely af is given follwed by two texts again with Hindi translation stanzawise. The jJAnapradIpikA is a book on praznatantra, It consists of twenty-seven 's in over 500 verses in all, named after the topics discussed therein. They cover great variety of subjects relating to human life e.g. jIvana-maraNa, putrotpatti, vivAha, nauyAtrA, etc. The method adopted in the discussion is the method, and it has been detailed from every point of view. The author says that wise man should predict only after considering various factors such

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No. 11 Late B. Devakumar Jain and his Jaina-Siddhanta-Bhavana- : 29 as of the planets etc. Then there considerations have been discussed in detail at appropriate places. The style points out that the book belong to School The contains an original thing-it is the life to come after death. The Hindi translation is not satisfactory for at places it has failed to bring out the meaning. The portion of the text with translation contains misprints. The other book, if q is a very small book of about 109 verses in all divided into two parts (or q) one detailing the nature and prospects of a man as judged from his features and the other of the same theme but referred to women. These two branches of fa are empirical in nature and therefore one cannot say with much confidence about their ultility and accuracy. Yet they cannot be summarily discarded The third inorder of publication is jainapratimA - lekhasaMgraha, edited by Sri Kamta Pd Jaina. The editor has collected and edited the inscription as found on the Jaina images of Manpuri. Many of the inscriptions are very old. They contain references to many rulers big and small, many and 11. Some of them are complete and rest is incomplete. The editor has tried to fill up the gaps by giving explanatory notes as far as posible. However it is very diffi cult to reconstruct a continuous history out of them. The editor has given the discription of many places in his explanatory notes. He has also made references to the origin of the various castes among the Jaina eg. amavAla, jaisavAla etc. This has enhanced the ultility of the book much. The printing is fair. The fourth publication of the series is a book on Aurveda entitled . It came out in 1942 and is edited and translated by Pt. Satyandhar Jaina Aurvedacharya Kavyatirtha. In the beginning of the book there are two introductory prefaces, one by Pt. Kanahiya Lal Jain of Kanpur and the other by Pt. K.B. Shastri and on behalf of the publisher, B. Nirmal Kumar Jain. The two prefaces contain much information. The first comprises things like the cause and the result of the disease according to the Aurveda theory, the difinition of the Aurveda Science, its different departments and essential features. It also discusses place of Aurveda in Jainism and the

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The Jaina Antiquary ( Vol. Xvu contribution of the Jains to that branch of learning. Here we come to know of the reason as to why the work under discussion contains Rasayanik prescription only. It is so because ou, afe, etc. contain germs and as such the Jains cannot take it. The second preface discusses what we may call the achievements of the ancient India in the branch of medical science. There we have references to the surgical instruments, etc Coming to the work itself it seems to be an antholoy of well-tried prescriptions. There are hundred and seventy-two drugs on about forty different discases. Many of the medicines are not altogether original but a variance of the ingredients of th: medicines of the sam: names in other books on Aurveda. However there are a few new drugs one for example being rate a drug on veneral disease. The printing is quite good. The fifth publication is "the Jaina Literature in Tamil" by Prof A. Chakravarti M. A. IE S (Retd). It is a very useful book written by a master mind in a masterly style. The first three essays, namely Cultural Background of Jainism, Jainas in the Tamil country and Three Sangams and Jaina influence give much information to the reader. To many of the confirmist readers it may seem strange 10 know that many wars, events of extraordinary importance which have changed the course of time and of many big personalities have their origin in JET- T T conflict which has raged for thousands of years. However it does not mean that all Brahmins were on one side and the Kshtriyas on the other The author has considered this point again as the conflict between the Western Aryans and the Eastern Aryans, in the former Brahmins and their sacrificial ritualism predominating which in the latter Kshtriyas and their Atamavidya predominating. Then he describes the impact of the Jaina culture with the contemporary non-Jaina culture of South India and their actions and reactions. Then the rest of the book discusses in detail a few Tamil books of the Jainas. ETFEis the sixth publication of the series. It was published in the year 1942 under the editorship of the Pt K B. Shastri the librarian of the Bhavana. There is an introductory note by A.

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No. lj Late B. Devakumar Jain and his Jaina-Siddhanta-Bhavana : 31 Shamasastry followed by the editor's preface and then the text itself. As written by Shamasastry, the work, 79E-FT, is a good descriptive catalogue of Sanskrit and Prakrit Manuscripts bearing Nos from 196 to 263 and 54 to 78 about 54 mss in all." All the manuscripts belong to the Jaina Oriental Library. The editor's prelace speaks of everything that led to the publication-a pioneer thing so far as the Digambar Jainas are concerned. The work is a collection of such portions of works of different authors as help in their identification. It is a matter of great regret that many of the authors of the days of yore did not speak anything about themselves. This stands much in the way of assessing the merits of the works themselves and we fail to reconstruct our history uninterrupted The fact helps us much that way. The manuscripts included in the work include various branches of lear. ning, e.g. philosophy, medicine, Jyotish etc. It is a very thoroughly edited book. The value is much enhanced because of the annotations here and there and the index. The printing is fair.

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bhImasvataH priTiMga bakrama liyA /

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bhAga 17 FOR REVIEW 2 BACHANGE. jaina - siddhAnta-bhAskara vIra sevA maMdira pustakAlaya abr h8y Vol. XVI pariyAgaMja, dehalI THE JAINA ANTIQUARY Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G Khushal Jain. M. A. Sahityacharya. Sri. Kamata Prasad Jain, M.R.A.S., D.L. Inland Rs. 3. Pt. K. Bhujbali Shastri, Vidyabhushan. Pt. Nemi Chandra Jain Shastri, Jyotishacharya, Published at THE CENTRAL JAINA ORIENTAL LIBRARY ( JAIN SIDDHANTA BHAVANA ) ARRAH ( Bihar ) kiraNa 1 Foreign 48 8d. JUNE, 1950. No. 1 Single Copy - Rs. 1/8

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bhAga 17 bhArata meM 3) FOR REVIEW jaina - siddhAnta-bhAskara jaina- purAtatva sambandhI SANmAsika patra SAVIATI jana 1650 sampAdaka prophesara e0 ena0 upAdhye. esa. e., DI. liT. prophesara go0 khuzAla jaina ema. e., sAhityAcArya zrI kAmatA prasAda jaina, ema. Ara. e. esa. DI. ela. paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa paM0 nemicandra jaina zAstrI, jyotiSAcArya. sAhityaratna, jaina - siddhAnta bhavana rA dvArA prakAzita kiraNa 1 videza meM 33 ) eka prati kA 111)

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viSaya-sUcI 17 1 candragupta aura cANakya - [zrIyuta jyoti prasAda jaina ema0 e0 ela.ela0 vI0 2 jaina granthoM meM kSetramiti - [ yUta pro0 rAjezvarIdatta mizra ema0 e0, zAstrI 3 kavivara sUracandra aura unakA sAhitya [zraM yuta agaracandra nATA 4 rUpa aura karma - eka tulanAtmaka vaijJAnika vivecana - [zrIyuta zrananta prasAda jaina ** bI0 esa0 sI0 (iMja0) 34 5 munivaMzAbhyudaya - aitihAsika kAvya - [zra0 10 = AcArya dezabhUSaNa mahArAja 43 6 samrAi samprati aura usakI kRtiyA~ - [zrIyuta paM0 nemicandra zAstrI, jyotiSAcArya 50 7 vividha viSaya - [ zrIyuta bA0 kAmatA prasAda jaina ema0 Ara0 e0 esa0 DI0 ela0 (1) zrImacchaMkara digvijaya meM jaina ullekha , 61 (2) guNamAlA - caupaI 62 (3) kyA zaka aura kuSANa Adi rAjyoM meM brAhmaNadharma kA nAza kiyA gayA thA ? 64 (4) katipaya jaina zilA lekha 66 = sAhitya-samIkSA (1) dhavalA TIkA samanvita paTkhaNDAgama ( vedanA khaNDa kRti anuyoga dvAra) (2) zrAvaka dharma saMgraha (3) ratnakaraNDa zrAvakAcAra sadAsukha TIkA sahita ( 4 jaina mahilA - zikSA saMgraha (5) sukha kI eka ttaka (6) sabhApya ratna maMjUpA (5) nAmamAlA bhASya ujjvala pravacana (ha) buddha aura mahAvIra tathA do bhAva (10) kAlyANa ( hindU-saMskRti-aMka) .... [zrI nemicandra zAstrI, jyotiSAcArya www 9 5 3 15 68 66 66 70 70 71 71 72 73

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(11) kevalajJAna prazna cUDAmaNi [ zrI tArakezvara tripAThI jyotiSAcArya (12) ratnAkara zataka dvitIya bhAga [ zrI mAdhava rAma nyAyatIrtha (13) vizvazAnti aura jainadharma **** 73 10 vairAgyasAra - prAkRta dohAbandhaH racayitA - suprabhAcAryaH 74 [ zrI candrasena kumAra jaina bI0 e0 zrI jaina siddhAnta bhavana ArA kA vArSika vivaraNa - [ zrI cakrezvara kumAra jaina bI0 esa-sI0 75 ha - 15 74

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zrIjinAya namaH - - Frtan vajJAnamA na jainapurAtatva aura itihAsa-viSayaka pANmAsika patra bhAga 17 } bhAga 17 jUna, 1950 / ASAr3ha, vIra ni0 saM0 2476 kiraNa 1 candragupta aura cANakya [ le-zrIyuta bA. jyoti prasAda jaina, ema. e., ela-ela0 bI0, lakhanaU maurya samrATa candragupta aura mantrIzvara cAkara bhAratIya itihAsa nitina ke prAraMbhika prakAzamAna nakSatroM meM sarvAdhika mahattvapUrNa vyakti haiN| yadi candragupta maurya ko bhArata ke prathama prabala pratApI samrATa hone kA tathA zaktizAlI videgI zatraoM aura AkramaNakAriyoM ke dAMta khaTTe kara unase apane sAmrAjya ko surakSita banAye rakhane kA zreya hai, to AcArya cANakya ukta sAmrAjya kI sthApanA meM mUna nimita aura usake pradhAna mtaMbha the| ve mamra candragupta ke rAjanItika guru, samartha sahAyaka, aura usake gajya ke kuzala vyAsthApaka evaM niyAmaka the| rAjanIti ke ye mahAna guru aura inakA prasiddha arthazAstra, apane samaya meM hI nahIM varan tadottarakAlIna bhAratIya gananIti aura gajanItijJoM ke bhI saphala mArgadarzaka prAcIna yUnAnI lekhakoM ke vRttAntoM, zilAlekhIya evaM sAhityika AdhAroM aura prAcIna anuzruti kI brAhmaNA evaM bauddha dhArA se yaha to bahuta kucha jJAta ho jAtA hai ki kisa prakAra magadha ke tatkAlIna nanda nareza ke bartAva se ku pena hokara brAhmaNa cANakya ne nanda ke nAza kI pratijJA kI, kisa prakAra yuddhanIti evaM kUTanIti kA vividha Azraya lekara maurya yuvaka vIra candragupta ke sahayoga se unhoMne nandarA kA ucchera kiyA, mauryavaMrA kI sthApanA huI aura candragupta maurya magara kA samrATa huA, kisa prakAra una donoM ne ukta sAmrAjya kA vistAra kara use deza vyApI banAyA, use sudRr3ha rUpa se saMgaThita kiyA, Adarza vyavasthA aura suzAsana pradAna kiyA, tathA rASTra ko sucI, samRddha, pratiSThiA evaM samunnata bnaayaa| gata zatAbdI kI Adhunika zodha-khoja se yaha bhI nirvivAda siddha ho cukA hai

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[ bhAga 17 ki bhArata ke sabhI mahAn samrAToM kI bhA~ti sarva dharma sahiSNu aura udAra hote hue bhI vyaktigata rUpa se candragupta maurya jainadharma kA anuyAyI thA, apane antima jIvana meM apane putra vindusAra ko rAjyapATa sauMpa kara apane dharma guru jainAcArya bhadrabAhu ke sAtha dakSiNa ko calA gayA thA aura vahA~ karNATaka deza ke candragiri parvana para jaina muni ke rUpa meM tapazcaraNa karate hue mRtyu ko prApta huA thA / bhAskara kintu uparokta aitihya sAdhanoM se isa bAta para koI prakAza nahIM par3atA ki magadha rAjanIti meM avatIrNa hone ke pUrva cANakya aura candragupta kauna aura kyA the ? unakA vyaktigata jIvana kyA thA aura anta kaise huA / prAcIna jaina anuzruti aura sAhitya avazya hI isa sambandha meM paryApta jAnakArI pradAna karate haiM, jisakI prAmANikatA meM bhI sandeha karane kA koI kAraNa nahIM hai / unase anya sAdhanoM se jJAta tathyoM kI puSTi bhI hotI hai aura candragupta cANakya kA prayozanta jIvana vRttAnta bhI suvyavasthita rUpa meM upalabdha hotA hai / tatsambandhI ye jaina zrAdhAra' paryApta vipula, vividha prAcIna aura bahukSetra, bahukAla vyApI haiN| unake Azraya se muni nyAyavijaya jI ne cANakya ke dharma kA vivecana kiyA thaa| aura unhIM ke saphala prayoga dvArA lakhanaU vizvavidyalaya ke prAcIna itihAsa vizeSajJa pro0 sI0 DI0 caTarjI mahodaya ne candragupta maurya ke prAraMbhika jIvana para abhUtapUrva prakAza DAlA hai' / antu ukta jaina pramANAdhAroM ke anusAra rAjanIti ke mahAna guru cANakya kA janma 'gola' " viSaya ke antargata 'cAya' nAmaka grAma meM huA thaa| unakI mAtA kA nAma caNezvarI thA aura unake pitA caNaka janma se brahma (mAigro) aura dharma se jaina zrAvaka 1 - hamArA lekha - ' candragupta vAkya itivRtta ke jaina zrAdhAra' -- jaina siddhAnta bhAskara, bhA 15 kiM0 10 17-24 105 2 - anekAnta - 0 2 ki0 110 3--gralI lAipha grAfa candragupta maurya - DA0 bI0 sI0 laoN smRti grantha / prastuta lekha kA zeSa kathana pro0 caTarjI ke nibaMdha kA adhikAMzata: anusaraNa hai / 4- zrAvazyaka niyukti vRddhi, pR0 563 (jaina baMdhu presa, indaura, vRtti, pR0 433 (gamodaya samiti, bambaI, 1916) pariziSTa parva 8, cANakya ke janmagrAma yA jile (viSaya) kI sthiti ke sambandha meM ina nahIM milatA / kintu, bharahuta ke eka zilAlekha (nimabharahuta stUpa, pR0 140, na0 21) meM ullakhita 'gola' sthAna hI yaha 'gola' jAna par3atA hai| aisA pratIta hotA hai ki yaha ukta viSaya ke sAtha sAtha usake kendra sthAna nagara vizeSa kA bhI nAma thA / 1628 zravazyaka sUtra 164 / sAdhanoM meM koI saMketa bauddha anuzruti ke anusAra cANakya kA janma takSazilA meM huA thA ( vaMsasthApakAsinI pR0 116, 0 35 - siMhalI saMskaraNa) / abhI taka yaha jJAta nahIM huA ki yaha prasiddha nagara gola athavA gola viSaya ke antargata sthita thA yA nahIM /

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kiraNa 1] candragupta aura cANakya (sAMvo) the| zizu cANakya janma se ho pUrNada tAvali yuka u.panna huA thaa| usake janma samaya usake pitrAlaya meM kucha jaina sAdha (sAhU) atithi the| caNaka ne navajAta zizu ko lAkara guru caraNoM meM namaskAra kraayaa| bAlaka ko yaha aprAkRtika vizeSatA jaba una sAdhunoM ke lakSya meM aI to unhoMne yaha bhaviSyavANI kI ki yaha bAlaka eka dina avazya koI bar3A nareza (gayA) hogaa| caNaka eka dhArmika vRtti kA vyakti thA, sAMsArika rAjyaizvarya ko vaha durgati kA kAraNa samajhatA thA aura vaha yaha nahIM cAhatA thA ki usakA putra rAnA ho aura pariNAma svarUpa narakagAmI bane / atae / usane tatkAla zizu ke rAjya cinha rUpa ukta dAMtoM ko ukhAr3a diyaa| yaha dekhakara una sAdhuoM ne kahA ki yaha bAlaka rAjya to avazya karegA kintu aba svayaM nahIM, kisI anya vyakti ke misa se karegA (ecAhe vi ciMbAntariyo rAyA bhavisaI ti)| jaise jaise nANakya vRddhi ko prApta hayA use upa samaya pravalita caudaha vidyA sthAnoM' kI zikSA dI gaI. jina saba meM vaha mevAvI bAlaka zIghra hI atyadhika pAraMgata ho gayA zitA kI samApti para upake pitA ne eka pratiSThita brAhmaNa kula kI yazomati nAmaka zyAmA sundarI bAlA ke sAtha cANakya kA vivAha kara diyaa| aura eka saMgotrI zrAika ke rUA meM vaha apanA jIvana yApana karane lgaa| Avazyaka niyukti kI cUrNi meM cANakya ke janma grAma kA nAma caNiya diyA hai aura yahI nAma usake pitA kA bhI banAyA hai| jaina bRhatkathA koSa (143, 3) meM cANakya ko kapija kA putra aura pATaliputra kA nivAsI batAyA hai| zve. payaeNA saMgraha meM bhI use pATaliputra nagara kA nivAsI hI kathana kiyA hai| -putto se jAyA saha dAdAhi'- devendragaNi kRta uttarAdhyayana sUtra kI sukhabodha nAmnI ttiikaa)| isa prakAra dantAvali yukta utpanna hone ke udAharaNa pAzcAtya dezoM kI anuzrutiyoM meM bhI kaI eka milate haiN| prAyaH karake aisA bAlaka azubha samajhA jAtA hai| 2.-bauddha anuzruti ke anusAra cANakya ne apane dAMta svayaM ukhAr3a DAle the-(moggallAna kRta 'mahArA' gA0 68-66-yaha grantha mahAnAma ke prasiddha mahAvaMza se bhinna hai| pro0 caTarjI se mAlUma huA hai ki isakI ekamAtra prati perima-phrAMsa meM hai)| 3-chaH aMga, cAra veda (RgvedAdi se bhinna jaina paramparA ke bheda), darzana, nyAya vistAra, purANa aura dharma zAstra-(sukhabodha-3, 1; arthazAstra 1, 3) / ___4-jaina ke atirikta koI anya anuzruti nANakya kA vivAhita honA sUcita nahIM krtii| usake nAma se striyoM ke prati ghRNAsUcaka eka ukti bhI pracalita hai / pAli sAhitya ke do aiti. hAsika granthoM ke anusAra cANakA itanA kurUpa thA ki koI bhI strI usase vivAha karanA pasanda nahIM kara sakatI tho (vaMsattha-pR0 120 paM0 6-11, siMhalI saMskaraNa, aura mauggallapa kRta mahAvaMza, gA0 70.71) / jaina anuzruti meM usakA sarvatra vivAhita honA sUcita kiyA hai (sukhabodha zrAdi) aura jaina bRhatkathAkoSa (143, 5) ke anusAra usakI patnI yazomatI nAmaka eka zyAmA sundarI thii|

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[ bhAga 17 eka bAra cANakya kI patnI apane bhAI ke bar3I dhUmadhAma se hone vAle vizahotsava meM sammilita hone ke liye apane mAyake ( mAighara) gii| unakI tIna bahineM aura unake dhanika pati bhI apane sarvottama bahumUlya vastrAbhUSaNoM se susajjita hokara utsava meM sammilita hone ke liye Aye the / isake viparIta cANakya kI nirAmaragA patnI ne vahA~ apanI jI zI sAdI veSabhUSA meM kintu eka vivAhitA ke sarva zrAvazyaka saubhAgya cinhoM se yukta praveza kiyaa| usakA veSa dekhakara usakI bahineM aura ekatrita atithi samUha usa para upahAsa sUcaka ghRNA mizrita ha~sI ha~sa uThe' / vahA~ usa becArI kA sArA samaya ekAkI hI bItA, kisI ne tanika bhI usakI sudha na lo, sabane upekSA hI kii| vaha duHkhina hRdaya se rotI huI pati gRha meM vApasa aaii| cANakya ko usase jaba vahA~ kI saba bAteM vistAra pUrvaka mAlUma huI to vaha samajha gayA ki usakI patnI ke apamAna kA kAraNa unako nirdhanatA (nidhvagataM ) thI, aba usane tatkAla pratijJA kI ki cAhe jaise bane vaha vipuna dhana aizvarya prApta karake dama legA' / bhAskara usa samaya mahArAja nanda' kArtikI pUrNimA ke dina brAhmaNAdikoM ko vipuna dAna vitaraNa kiyA karatA thA | cANakya turanta pATaliputra ke liye ravAnA huA aura ukta tithi ke prAtaHkAla meM vahA~ pahu~ca gyaa| usane rAjamahala meM praveza kiyA aura sabhAbhavana meM sire para jo pahalA Asana dIkha par3A usI para AsIna ho gayA / yaha Asana vAstava meM 1- pariziSTa parva, 8, 206-208 / 2 - 'dharaNam uvajjigAmi kevi uvAega' - su0 bo0 / 3 - sukhabadha (2, 17) aura zrAva0 sU0 vRtti ( pR0 663) ke anusAra vaha pATaliputra ke nandavaMza kA navam nandarAya thA / aneka vidvAna usakA jaina honA bhI svIkAra karate haiM / 4 - kArti kI prAhnikA, naMdIzvara pUjA aura siddha cakra vidhAna kA yaha aMtima dina jaina paraMparA meM dAna ke liye vizeSa upayukta mAnA jAtA hai| cauddha graMtha satya kAsinI ( pR0 120 ) ke anusAra rAjya kI ora se yaha dAna vitaraNa kisI vizeSa dina na hokara, nityavati hI huA karatA thA / isI graMtha se yaha bhI vidita hotA hai ki prativarSa eka karor3a mudrAoM se Upara diye jAne vAle isa rAjakIya dAna ke samucita vitaraNa ke liye mahArAja nanda ( vanAnaMda) ne eka dAna vibhAga (dANagga ) sthApita kiyA thA jisakA niyantraNa isI kArya ke liye niyojita eka 'saMgha' dvArA hotA thA / ukta saMgha ke sadasya viziSTa vidvAna brAhmaNa hI hote the aura unameM bhI jo sarvAdhika vidvAn samajhA jAtA thA vaha usakA adhyakSa (maMtrabrAhmaNa) niyukta kiyA jAtA thA / saMghabrAhmaNa kA karttavya dAraNagga kA saMcAlana aura rAjakIya dAnazAlA meM dAna ke dainika vitaraNa kI adhyakSatA karanA hotA thA / svayaM mahArAja bhI jaba taba isI kArya ke liye vahA~ upasthita hote the / aisA pratIta hotA hai ki saMghabrAhmaNa ke pada kI eka zarta yaha thI ki yadi vaha kisI anya mahattara vidvAna dvArA zAstrArtha meM parAjita kara diyA jAyagA to use apane pada kA tyAga kara denA hogA /

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kiraNa 1] candragupta aura cANakya rAjyavaMza ke vyaktiyoM ke liye niyata thA' / mahAgana nanda ne apane putra rAjakumAra siddhaputra ke sAtha bhavana meM praveza kiyaa| ukta Asana para cANakya ko baiThA devakara rAjakumAra ne paricArikA se use usapara se uThAne aura dUsaga prAsana dene ke liye khaa| dUsarA bhAsana diye jAne para bhI cAkya ne pahile asA kA tyAga nahIM kiyA aura usa dUsare pAsana para apanA loTA rakha diyaa| eka eka karake tIna aura prAsana use diye gaye aura unapara bhI vaha apanI eka eka vastu, daNDa, mAlA, yajJopavIta rakhakara u he hastagata karatA gyaa| yaha dekhakara ki navAgantuka brAhmagA itanA abhimAnI hai ki vaha rAjyAsana ko to tyAgatA hI nahIM varan use diye gaye anya prAsoM para bhI apanA adhikAra karatA calA jAtA hai, paricArikA kA dhairya jAtA rahA; cAgAkya ke isa udaMDa vyavahAra se ke dhita ho usane ume lAna mArakara prAsana para se uThA diyaa| isapara cANakya kA krodha bhar3aka uThA aura bharI sabhA meM bar3e roSa pUrvaka usane nimnona zabdoM meM pratijJA kI-"nisa prakAra upAyu kA pacaMDa vega aneka zAkhA samUha sahita mahAna vRkSoM ko jar3a se ukhAr3a pheMkatA hai, usI prakAra he nanda maiM terA tere koSa, bhRtya, putra, mitrAdi sahita samUna nAza kruuNgaa| antima nanda nareza kA yaha durbhAgya thA ki cANakya itanI dUra se usa mahAna kendra pATaliputra meM vidvAnoM se zAstrArtha karane ke liye A pahuMcA, aura uparokta niyama kA lAbha uThAkara saMghabrAhmaNa ko padacyuta karane aura usakA sthAna svayaM prApta karane meM saphala huaaa| kintu rAjA isa navIna adhyana kI atyanta kurUpatA ke kAraNa usako upasthiti sahana nahIM kara sakA aura usane use prAyaH balapUrvaka hI dAnazAlA se bAhara nikalavA diyaa| phala svarUpa vaha kUTanIti ke usa mahAna prAcArya kauTilya kA kopa bhAjana huA aura sabaMza nAza ko prApta huA-(mogga-mahA0, gA0 72.83; vaMsattha0-pR0 120) 1-sukha boya, aura zrAva0 cUrNi / 2-sukhabodha zrAdi ke anusAra antima nandanareza kA putra siddhaputta (siddhaputra) thA, hemacandra ne usakA ullekha kevala 'nandaputra' ke rUpa meM kiyA hai, koI nAma nahIM diyA (pari08, 218 / hariSeNa ne bRhatkathA koSa meM usakA nAma hiraNya gupta athavA harigupta diyA hai aura use yuvarAja likhA hai| kintu bauddha anuzruti ke anusAra antima nanda ke isa yuvarAja kA nAma parvata thA (vaMsatya-pR0 121; meM.gga0 mahA; gA080 sI0 DI0 caTarjI-iDiyana kalcara, 1, pR0 220, 223) aisA pratIta hotA hai ki navama nanda ke eka hI putra thA kyoMki saba hI zrAdhAra kevala eka hI putra kA saMketa karate haiM, yadyapi usake nAma meM matabheda pradarzita karate haiN| -kIpen bhRtyaizca nibaddhamUlam, putraizca mitraizna nivRddhazAkham / upAtya nandam parivartayAmi, mahAdrumam vAyurivogavegAH // (zrAva0 cU0 pR0 563, sukha0 31) cANakya ke isa prasiddha zApa ko vibhinna lekhakoM ne bhinna bhinna prakAra se vyakta kiyA hai| jaina sAhitya meM isakA sarva prathama ullekha Avazyaka cUrNi' meM milatA hai, tadanantara sukhabodha, pari0 parva

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[ bhAga 17 krodha se taptAyamAna cANakya ne tatkAla pATaliputra kA tyAga kiyaa| isa samaya use usa bhaviSyavANI kA smaraNa huA jo usake janma samaya jaina sAdhuoM ne karI thI, ki vaha kisI anya vyakti ke misa manuSyoM para zAsana karegA' / ataeva parivrAjaka ke veSa meM vaha eka aise vyakti kI khoja meM phirane lagA jo rAjA hene ke sarvathA upayukta ho / isa prakAra ghUmane ghAmate vaha mahArAja nanda ke adhInastha mayUragezakoM ke grAma meM pahu~cA / usa samaya ukta grAma ke mukhiyA (mayahara) kI putrI garbhavatI thI aura use candrapAna kA vilakSaNa dohalA utpanna huA thaa| kisI ko samajha meM na AArahA thA ki kisa prakAra vaha dohalA zAnta kiyA jAya / cANakya ne unheM zrAzvAsana diyA ki vaha garbhiNI ko candrapAna karAke usakA dohalA zAnta kara degA, kintu zarta yaha hai ki yadi usake putra utpanna huA to vaha cANakya ko sauMpa diyA jAyagA / koI anya cArA na dekha lar3akI ke pitA ne cANakya kI zarta svIkAra kara lii| usane bhI tatkAla eka thAlI meM jala maMgavA kara aura usameM pratibiMbita candramA ko upa lar3akI ko dikhAkara use vaha jana pitA diyA, aura isa prakAra apanI caturAI se usakA dohalA zAnta kara diyaa| tatpazcAt usa grAma kA tyAga kara kisI ajJAta sthAna kI ora vaha cala diyA / bhAskara Adi meM / pUrvokta donoM graMthoM pUrI kI katha prAkRta meM hai, zAra ko bhASA saMskRta hai, saMbhavatayA isaliye kiM cANakya jaisA vidvAna brAhmaNa krodhAveva meM bhI saMskRta kA hI prayoga karatA thA / athavA apanI pratijJA kA mahatva pradarzita karane ke liye usane vaisA kiyA / kintu bauddha sAhitya meM isa zapa ke jo do rUpa upalabdha haiM arthAt theravAhiyoM kI sihala kathA evaM dhammaruci ko kI uttaravihArakathA ke AdhAra para satthakAsinI ( 120 ) tathA moggallAna ke mahAvaM ( gA0 81-82) meM, ve pAli meM hI haiM / satyapakAminI meM nandoM ke liye jo 'nandina' zabda kA prayoga kiyA gayA hai vaha saMbhavataH isaliye ki brAhmaNAdikoM dvArA ve hIna kula athavA zUdra jAta mAne jAte the / 1 - vicAMtariyo (bimvAntaritAH) arthAt darpaNa ke pratinitravat yA coTa se / 2 - brAhmaNa dharma sUtroM meM parivrAjaka aura bhikSu zabda kahIM tRtIya aura kahIM caturtha zrAzrama meM sthita brAhmaNoM ke liye prayukta hue haiM / ataH ve brAhmaNa jo gRhastha jIvana kA tyAga karake itastataH bhramaNa karate rahate the parivrAjaka kahalAte the, aura unake prAyaH do bheda hote the - ekadaMDI aura dUsare tridaMDI / daNDa dhAraNa unake tapasvI jIvana kA cinha hotA thA / prAcIna sAhitya meM unakA ullekha aise tapodhana dArzanikoM ke rUpa meM huA hai jo ki apanI bahujJatA, buddhimattA aura sAdhutA ke liye prasiddha the, tathA jo pArI pArI se vaizAlI, cammA, zrAvastI, rAjagRha Adi jJAna ke tatkAlIna pradhAna kendroM meM jIvana mRtyu, AtmA aura siddhatva, brahma aura vizva sambaMdho parama satyoM kI khoja meM Ate jAte rahate the aura anya sahayogI vidvAnoM se vAdavivAda karate the / yadyapi brAhmaNa paramparA meM 'caraka' kI bhA~ti 'parivrAjaka' bhI bhramate tApasiyoM ke liye eka jAti sUcaka hai, nAma kintu jaina aura bauddha sAhitya meM yaha zabda brahmaNa nAhmaNa donoM hI prakAra ke tapasviyoM ke liye prayukta huA hai| jaina upapAdika sUtra meM kahA hai ki parivrAjaka mRtyu ke uparAnta brahmaloka nAmaka

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aura cANakya kiraNa 1] garbhakAla kI samApti para usa yuvatI ne eka sundara putra ko janma diyA, aura usake (lar3akI ke pitA ne adbhuta rIti se usake dohale kI zAnti kA smaraNa karake bAlaka kA nAma candragupta rakhA ' ( candragupto se nAmaM kayaM ) / grAma ke anya bAlakoM ke bIca candragupta zanaiH zanaiH vRddhi ko prApta huaa| vaha bar3A honahAra, sarva rAjyocita lakSaNoM aura cinhoM se yukta thaa| apane zreSThatara vyaktitva ke prabhAva se vaha bAlapana se hI apane sAthI bAlakoM para zAsana karane lagA aura saba khetoM meM unakA aguA aura netA banane lagA / bahuta samaya ke uparAnta cANakya kA phira se usa grAma meM Agamana huA / isa bIca meM candragupta svarga meM janma lete haiM aura vahA~ eka kala paryanta svarga sukha kA upabhoga karate haiM / isa grantha meM brAhmaNa parivAjako se kSatriya parivrAjako ko bhinna kahA hai aura unake sAta bheda kiye --sAMkhya kApilya, bhArgava, yogI, haMsa, paramahaMsa, bahUdaka, kuTivrata, kRSNa parivrAjaka ( avazya - 7 va 81) kucha granthoM meM strI patrikAoM kA bhI ullekha hai jo dArzanika goSTiyoM meM hone vAle vAdoM meM yoga dekara deza ke vIka jIvana meM bhI bhAga liyA karatI thIM / rAmAyaNa (araNyakAMDa 46, 2-3 ) meM ina parivrAjakoM kI veSa bhUSA Adi kA acchA varNana huA hai / kintu brAhmaNetara parivAjakoM kI veSabhUSA usase bhinna hotI thI, unameM bhI digambara (acalaka athavA naggA carizrA) parivrAjaka to namra hI rahate the / artha zAstra 0 3 0 20) ke 'pati' ye bahmaNetara parivrAjaka yathA nirgrantha (jaina), zAkya putra (bauddha) - vibhinna jAti ke yahA~ taka ki cAMDAla bhI ho sakate the, aura susaMgaThita muni saMghoM (gaNa gaccha Adi) ke antargata rahate the, jabaki brahmaNa parivrAjaka brAhArA jAtIya hI hote the aura ekAkI hI vivaraNa karate the| ve saMgha kI apekSA ekAkI jIvana ko zrAtmasAdhana ke liye adhika upayogI samajhate the / vaise aneka jaina sAdhu vizeSa kara jinakalpI sAdhu bhI eka kI hI vicaraNa karate the| kisI sthAna vizeSa meM sthAyI rUpa se na rahakara nirantara sthAna se sthAnAntara vihAra karate rahanA ina sabhI prakAra ke parivAjakoM kI eka vizeSatA thI, kyoMki Atma sAdhana ke liye ve aisA karanA Avazyaka mAnate the / kerala varSA Rtu meM ve eka hI sthAna meM rahakara cAturmAsika yoga dhAraNa karate the, kyoMki ukta Rtu meM gamanAgamana karane se aneka jIvoM kI hiMsA hone kA bhaya rahatA hai / inameM se pratyeka paramparA ke parivAjako ke caraNa ke niyama zAtra the, yathA jaina zrAcArAMga, bauddha pAtimokkha aura brAhmaNa bhikSu sUtra (rANinI 4, 3, 110 111 ) / 1 1 - candraguna ke vaMza aura pitRkula ke sambaMdha meM vibhinna anuzrutiyoM meM matabheda hai| jaina AdhAroM ke anusAra usakA mAtAmaha mayUra pApako kA mukhiyA thA / saMbhavataH vaha isI kAraNa maurya kahalAyA / kintu jaina sAhitya meM use kSatriya vaMzodbhava hI kahA hai / vaise vrAtya kSatriyoM kI eka jAti mAriya bhI thI jisake eka sadasya sAyaM bhagavAna mahAvIra ke eka gaNadhara the / bauddha anuzruti ke anusAra candragupta kA pitA pippali vana ke zAkya kSatriyoM kI 'moriya' nAmaka eka upajAti kA rAjA thaa| brAhmaNa pugaNa evaM sAhityakAroM ne use pAtra hone ke kAraNa maurya kahalAyA batAyA / sAtha hI murA ke prA0 caTarjI ne apane lekha kI pAda TippaNI naM0 14 meM isa murA nAmaka strI kA putra athavA zUdrA hone kA bhI ullekha kiyA / prazna para vistAra pUrvaka vizada

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*U bhAskara [ bhAga 17 cANakya ne jo ki bhArI 'dhAtubAda vizArada' " thA apane samaya kA, gupta rUpa se svarNa banAne aura ekatrita karane meM sadurayoga kiyA thaa| jisa samaya cANakya ukta grAma meM pahuMcA to vahA~ usane candragupta ko apane bAla sakhAoM (vAla bAnoM) ke sAtha khenate paayaa| khela meM candragupta svayaM rAjA banA huA thaa| cANakya kucha dera taka mugdha huA yaha khela dekhatA rahA aura bAnaka candragupta ke abhinaya se bahuta prabhAvita huA / ina lar3ake meM usane sabahI rAjyocita lannA pAye, mAnoM vaha eka bar3A nareza banane ke liye hI janmA thaa| khena meM bhI vaha eka kuzala rAjanItijJa hone kA paricaya de rahA thA / cANakya ne upakI aura adhika parIkSA karane ke liye usase brAhmaNa banakara dAna kI yAcanA kii| bAlaka rAjA ne bar3I tAranA se kahA 'bolo kyA cAhane ho ? jo mAMgoge abhI milegaa|' cANakya ne kahA 'maiM go dAna cAhatA hUM. kintu mujhe bhaya hai ki tuma merI icchA pUrI na kara sakoge / anya loga usakA virodha kreNge|' candragupta ne turanta tveSa ke sAtha uttara diyA 'yaha Apa kyA kahate haiM ? pRthvI vIroM ke hI upayoga ke liye haiM (varagojjA puhai) / ' lar3ake ke isa uttara se usake rAjyocina gurgoM kA cANakya para aisA prabhAva par3A ki vaha usake sAthiyoM se usakA paricaya prApta karane kA pralobhana na roka sakA, bAlakoM ne use batAyA ki candragupta to eka parivAjaka kA putra hai| isa prakAra yaha jAnakara ki candragupta to vahI lar3akA hai jinakI mAtA kA dohanA usane svayaM paritrAjaka ke chadmaveSa meM bhramaNa karate hue pUrA kiyA thA to vaha bar3A pramanna huyA aura usane candragupta ko rAjA banAne kI usI samaya pratijJA kii| atu turanta upa bAlaka, candragupta ko apane sAtha lekara cANakya usa sthAna se palAyana kara gayA (mo te samaMpalAo ) ' / apane dhAtuvidyA ke jJAna ke prayoga se jo vipuna dhana cANakya ne ekatrita kiyA thA usakI sahAyatA se aba vaha mahArAja nanda kA unmUlana karane kI taiyAriyAM karane meM saMlagna vivecana kiyA hai| 'murA' ke astitva kI ve nirA kAla kalita mAnate haiM, aura moriya nAma ke kSatriya kula meM hI candragupta kA utpanna honA siddha karate haiM / unakA noTa vizeSa hai| 1 - dhAtu vidyA aura khanija rasAyana zAstra meM cANakya kI patA kA patA artha zastra (bhA0 2 0 12, 13, 14) se bhI calatA hai / manuSya zarIra para dhAtu roga ke viSaya para usane eka graMtha racA pratIta hotA hai, jisakA ullekha aravI hakImaz2acAriyA ne kiyA hai, kintu jI aprApya hai / 2 - moggalAna ke mahAvaMza ( gAthA 110-112) meM bhI isa prasaMga kA ullekha hai / 3 - bauddha anuzruti (mAtha0 - 0 122 ) ke anusAra cANakya candrana ko zijJa dene ke liye svasthAna arthAt takSazilA le gayA / isameM sandeha nahIM ki isake uparAnta ke samaya kA cANakya ne kSatriya kumAra candragupta kA rAjyocita sarva prakAra kI zikSA dIkSA dene meM upayoga kiyA /

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kiraNa 1] candragupta aura cANakya - - huA' / muktahamna se dhana vyaya karate hue usane logoM ko apanI menA meM bhartI kiyA (logoM milio), aura phira ekadama pATaliputra nagara kA ghega DAla diyaa| kintu mahArAja nanda kI sainika zakti bahuta bar3hI cahI thI, usane ulTe cANakya kI hI senA ko ghera liyA aura saMkhyA evaM bala Adi meM upa apekSAkRta atyadhika hIna koTi kI senA ko chinnabhinna karake bhagA diyaa| isa akasmAt evaM apratyAzina bhAgya parivartana ko dekha cANakya aura candragupta bhI apanI titara bitara senA ke sAtha bhAge / isa para rAjA ne apane kucha azvArohI senA-nAyakoM ko una donoM kA pIchA karane aura unake mahattvAkAMkSI jIvana kA anta kara dene ke liye ravAnA kiyaa| ina pIchA karanevAloM meM se eka jaba unake nikaTa aAtA dIkha par3A to cANakya ne turanta candragupta ko to kamaloM se bhare eka samIpavartI sarovara meM chipA diyA aura svayaM dhobI kA veSa banAkara kinAre para baiTha gayA / jaba savAra ne vahA~ pahuMca kara cANakya se pUchA ki kyA usane candragupta ko dekhA hai, to dhobI veSI cANakya ne ukta sarovara kI ora saMketa karate hue kahA ki 'vaha pAnI meM ghupA thA 1.--moggalAna tathA matthAna kAminI ke ajAta nAmA lekhaka ke anusAra cANakya ne cAMdI ke jAlI sikke (kadApaNa yA kApApaNa) banAye the aura unheM vindhya aTavI meM kisI sthala para pRthvI ke bhItara gAr3a rakabA thaH / isa ekatrita vipula dhanarAzi kA bAda ko usane nanda sAmrAjya ko vijaya karane ke hita eka bharI senA ke nirmANa karane meM upayoga kiyA thA-(vaMsa0-pR0 121; mahA0 gA062) 2--isa prasaMga meM munvAdha ke isa kathana se pariziSTa parva ke kathana meM eka vizeSa antara hai| pariziSTa parva (a.8, 257-278) ke anusAra nanda ne cANakya aura candragupta ko pakar3a lAne ke liye eka ke bAda eka, do asvArohI bheje the| jaba mAdI nAmaka prathama azvArohI samIpa AtA dikhAI diyA to cANakA ne candraguta ko to kamaloM se AcchAdita eka nikaTavartI sagevara meM chipa jAne ko kahA aura svayaM eka maunI tapasvI kA vepa banA kara kinAre para baiTha gayA / jaba usa mAra ne pAsa Akara cANakya se pUchA ki kyA usane kisI navayuvaka ko usa ora se bhAgakara jAte hue dekhA hai, to cANakya ne binA kucha uttara diye kevala hAtha se sarovara kI ora saMketa kara diyaa| isa saMketa se unane jAnaliyA ki candraguma kahA~ chipA huA hai| jaba yaha apanA khaDga aura kavaca utAra kara pAna meM ghusane ko taiyAra huA to cANakya ne jhaTa talavAra uThAkara usake do Tukar3e kara ddaale| candragupta tatkAla pAnI se bAhara AyA aura ye donoM usa viphala prayatna sainika kA ghor3A le vahAM se nau do gyAraha hue| bhAgate hue mArga meM cANakya ne candragupta se pUchA 'janya maine usa savAra se ta lAva kI ora saMketa kiyA to tumane apane mana meM kyA socA thaa'| yuvaka ne bar3I zAnti se uttara diyA---'yahI ki jo kucha Apa kara rahe haiM ThIka hI kara rahe haiM, kyoMki Apa svayaM bhalIbhAti jAnate haiM kyA ucita hai kyA anucita / ' isa uttara se cANakya bahuta santuSTa hue aura unheM vizvAsa ho gayA ki rAjA hone para bhI candragupta unake prati vaisA hI bhakta aura AjJAkArI banA rhegaa| itane meM unheM rAjA nanda dvArA unakA pIchA karane ke liye bhejA gayA dUsarA savAra prAtA dikhAI pdd'aa| cANakya ne candragupta ko

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bhAskara [bhAga 17 aura vahI chipA baiThA hai|' jaba usa asavAra ne pAnI meM chipe hue candragupta ko lakSya kiyA (asavAreNa diTTo) to usane turanta ghor3A cANakya ke sipurda kiyA aura apanA khaDga kholakara bhUmi para rakha diyaa| kintu jaise hI pAnI meM ghasane ke abhiprAya se usane apanA kavaca kholA ki cANakya ne talavAra uThAkara upa sainika ke do TraMka kara diye| saMketa pAte hI candragupta pAnI se bAhara nikala AyA aura phira ve donoM vahA~ se zIghra hI palAyana kara gye| mArga meM cANakya ne candragupta se pUchA ki jaba usane usa sabAra ko sarovara meM chipe candragupta kA patA batAyA thA to use kaisA lagA thaa| isa para candragupta ne bar3I zAnti se uttara diyA "maine samajhA kadAcita yahI ThIka hai, kyoki aAya svayaM jAnate haiM kyA karanA ucita hai aura kyA nahIM (haMdi evaM ceva sohaNaM havai, ajjo cetra jANaI ti)|" isa uttara se cANakya atyanta santuSTa huA, kyoMki isase unheM na kevala gajA banane ke liye usa yuvaka kI upayukta pAtratA kA hI vizvAsa ho gayA, varana guru rupa meM apane prati bhI usakI gAr3ha zraddhA aura aDiga bhakti kA anubhava huaa| __ghUmate ghUmate ye donoM eka dina eka grAma meM pahu~ce / eka ghara meM se kisI bAlaka ke hone kA zabda ArahA thaa| ye vahA~ ThiThaka gye| isa prasaMga kI jo bateM ghara bhItara se prAtI haI inake kAnoM meM par3I unase inhoMne jAnA ki lar3ake ke rone kA kAraNa yaha thA ki thAlI meM parasI garama khicar3I (vilevI) ke bIcobIca hAtha DAlakara use uThAkara khAne kA usane prayatna kiyA thA, jisase usakI aMguliyA~ jala gaI thIM / usakI vRddI mA~ apane so phira se eka nikaTavartI tAla meM buma kara chipa jAne ko kahA aura kinAre para kapar3A dhote eka dhobI ko yaha bhaya dikhA kara vahA~ se bhagA diyA ki rAjA dhoviyoM ke isa niyama se atyanta ru' Ta hai, ataeva yadi vaha usa sthAna meM ThaharegA to vaha jo savAra ghar3A daur3Aye ca nA pA rahA hai, use mAra ddaalegaa| becArA bhayabhIta dhAbI apane saba kapar3e latte vahIM chor3a cammata huyA, aura cANakya usa sthAna para dhovI banakara baiTha gyaa| hama mavAra ko bhI hamane vahI cakamA viTA zrAra tAlAva kI ora saMketa kara diyA, jaise hI vaha talavAra aura kavaca utAra jala meM ghumane lagA, cANakya ne use bhI pUrvavata tanavAra kI dhAra utAga / hemacandra dvArA varNita mAdI aura cANakya kA prasaMga sugvAdha meM nahIM diyA huA hai| zrAvazyaka cUrNi meM eka aimI anya kathA bhI dI hai kintu dubhAgya meM vaha itanI maMtrima aura aspaSTa hai ki usakI rUpa rekhA jAnanA bhI duSkara hai| haribhadra, devendragANa aura hemacandra ne bhI usakI ora dhyAna diyA pratIta nahIM hotA / 1-isake uparAnta 'aAvazyaka' aura uttarAvyayana'-donoM ra nuzruti meM eka anya vilakSaNa kathA dI huI hai jisase jJAta hotA hai ki ina bhagadaur3a meM keme eka avasara para candraguta bhUgya ke mAre maraNAsanna ho gayA thA aura kaise ca gAya ne usakI prANa rakSA kii| 2-pro0 caTajI ise bhAta yA cAvala kI maDI (gaina gruela) kahate hai, hemacandra isakA artha rakhyA (ravA) karate haiN| ho sakatA hai yaha dUdha, cInI aura rave se banA daliyA jaisA koI padArtha ho|

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kiraNa 1] candragupta aura cANakya saba putroM ko bhojana jimA rahI thii| isa lar3ake ke isa prakAra apane hAtha ko jalA lene para vaha usakI tAr3anA karane lagI / bur3hiyA kaha rahI thI 'tU bhI cANakya hI jaisA mUrkha hai' yaha bhI nahIM jAnatA bhojana kisa taraha kiyA jAtA hai' / apanA nAma aura ina zradbhuta zabdoM meM apanI yaha vilakSaNa prazaMsA sunakara cANakya ko atyanta Azcarya huA / vai bur3hiyA ke sammukha jA pahuMcA aura usase pUchA ki usakI isa anupama upamA kA kyA Azaya hai ? isa para usa catura strI ne usase kahA "kyA tuma nahIM jAnate ki usa mahA mUrkha cANakya ne apane pRSTha bhAga ko surakSita banAye binA hI aura atyadhika aparyApta sainya bala ke bUte para hI svayaM nanda kI rAjadhAnI para aMdhAdhuMdha dhAvA bola diyA aura pariNAma svarUpa burI taraha parAjita huA / upe cAhiye thA ki pahile sImA pradezoM meM yuddha cAlU karatA aura zanaiH zanaiH unheM jItanA aura sugaThita rUpa meM apane adhIna karatA huA taba phira rAjya ke anta meM praveza krtaa| isI prakAra isa lobhI lar3ake ne khicar3I ko kinAroM ke pAsa se khAnA prAraMbha karane ke bajAya jaldabAz2I karake eka dama usake sarvAdhika garama madhya bhAga meM hI apanI aMguniyA~ DAla dIM aura phalataH unheM jalA liyA / " " 27 catura vRddhA ke isa sujhAva se lAbha uThAkara cANakya ne aba apanI nIti meM parivartana kara diyA / vaha pahile mitrakUTa ke rAjA parvata ke pAsa gayA aura usase maitrI sambandha sthApita kiyA / cANakya ne use vacana diyA ki nanda ko rAjyacyuta karalene ke pazcAt usake rAjya ko candragupta aura parvata ke bIca samabhAga meM vibhAjita kara diyA jaaygaa| parvata ina zartoM para sAtha dene ke liye rAz2I ho gayA aura usane isa prayojana ke liye Avazyaka sainika sahAyatA pradAna karane kA vacana diyA / taduparAnta parvana aura candragupta kI saMyukta senAoM ne nanda rAjya para AkramaNa kiyA / pUrva nirdhArita yojanA ke anusAra pahile unhoMne sImAnta pradezoM ko hastagata karanA prAraMbha kiyA aura unapara apanA adhikAra sudRr3ha karake zanaiH zanaiH usake antara meM praveza kiyA / kintu eka mahatvapUrNa nagara para AkramaNa karate samaya unakI pragati ko bhArI dhakkA lagA aura unakI yojanA viphala hotI 11 26 - brA aura usake putra kI isa kathA se milatI julatI eka kathA bauddha sAhitya meM bhI upalabdha hotI hai (mahA0 141-146 : vaMsattha0 pR0 123 ) S 27ddha anuzruti ke anusAra parvatarAjA dhanAnanda kA putra thA / brAhmaNa anuzruti meM usakA parvata, parvatendra athavA parvate nAma se ullekha huA hai / vizAkhadatta ke mudrArAkSasa (6ThI zatAbdI), ravinartaka kI cANakya kathA (1615 I0), ananta kavikRta 'mudrArAkSasa pUrva saMkathA' (1660 I0) aura TIkAkAra huDhirAja kRta mudrArAkSasa vyAkhyA (1714 I0) ke anusAra yaha vyakti glenoM kA rAjA thA aura svayaM bhI glena thA / usakA rAjya pATaliputra se uttara pazcima 600 mIla kI dUrI para sthita thA / nanda ke rAjya kA bhAga prApta karane kI cANakya dvArA dilAI gaI jhUThI AzA ke pralobhana meM pha~sa kara usane magadha para zrAkramaNa kiyaa| usakI senA meM yavana, zaka, kAmboja, pArasIka, kirAta, khasa, pulAta, zabara, vAlhIka aura hUNa jAtiyoM

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12 bhAskara [bhAga 17 dIkha par3I / ukta nagara kI rakSikA iSTa deviyoM ke prasAda se vaha nagara ajeya siddha huaa| bahuta dina taka gherA DAle par3e rahane kA bhI usapara koI prabhAva nahIM huprA / ataH cANakya ne eka yukti socI tridaNDI sAdhu ke chadmaveSa meM unhoMne ukta nagara meM praveza kiyA aura una nagara deviyoM - indrakumArikAoM ke darzana kiye jinake ki kAraNa vaha nagara ajeya banA huA thaa| usa nagara ke nivAsI bhI isa dIrghakAlIna ghere se trasta ho uThe the / aba aura adhika sahana kiye jAnA unakI zakti se bAhara hotA jA rahA thA / ke sainika sammilita the / yuddha meM navoM nanda kAma Aye aura parvataka ne pATaliputra para adhikAra kara liyA / taduparAnta usane sAre hI rAjya ko apane adhikAra meM rakhane ke lobha se nandoM ke bhUtapUrva mantrI rAkSasa ke sAtha milakara candraguna ke viruddha paDyantra kiyA kintu usakI yojanA saphala hone ke pUrva hI eka viSa kanyA ke saMsarga dvArA parvataka kA prANanAza ho gyaa| isa viSakanyA ko vAstava meM, rAkSasa ne candraguna kI hatyA karane ke uddezya se bhejA thA, kintu catura cANakya ne use bIca meM se hI usa vizvAsaghAtI glena rAjA ke pAsa bheja diyA, aura apane kauzala se candragupta ke mArga kA kaMTaka dUra kara diyA / DA0 harmana jaikAMcI ke matAnusAra yaha parvata bauddha pArvatIya vaMzAvalI meM ullikhita nepAla ke kirAta vaMza kA gyArahavA~ rAjA parva upanAma paMcama thA / isa vaMza kA saptama nareza jitedAstI buddha kA samakAlIna thA aura caudahavA~ rAjA spaMka azoka kA / jaina pariziSTa parva meM bhI azoka ke naipAla jAne kA ullekha hai / pro0 caTarjI kA kahanA hai ki yadyapi gokarNa (naigala) ke ekAdazama kirAta nareza parva athavA paMcama kI aitihAsikatA meM bhale hI koI sandeha na kiyA jAya kintu yaha bAta samajha meM nahIM zrAtI ki cANakya jaisA rAjanIti kA mahAna paMDita aura yuddha nIti meM vicakSaNa vyakti antima nandanareza jaise zaktizAlI rAjA kA unmUlana karane ke liye kaise eka asabhya maMgola jAtIya pahAr3I rAjA kI sAdhAraNa-sI sainika sahAyatA para nirbhara ho sakA ? nanda kI zakti kucha mAmUlI nahIM thI / sikandara mahAna ke saMsAra vijetA mahAparAkramI yoddhAoM kA sAhasa bhI usakI sImA meM praveza karane kA nahIM sakA thA / sikandara kI balavatI icchA rahate hue bhI vaha apane sainikoM ko vaisA karane ke liye rAjI na kara sakA aura lAcAra use magadha rAjya kI sImA para se hI vApasa lauTa jAnA par3A thaa| nahIM kahA jA sakatA ki uttara kAlIna jaina lekhakoM (200 - 1150 I0) ne maurya samrAToM kI darabArI anuzruti kA kahA~ taka anusaraNa kiyA hai| ve bhI usakA 'pArvatiko rAjA' athavA 'himaaaepArthiva' Adi nAmoM se ullekha karate haiN| jaina kathA sAhitya meM bhI parvata kA koI vizeSa ullekha nahIM milatA aura pracIna jaina levaka usake viSaya meM kyA jAnate the yaha jAnane kA bhI abhI koI sAdhana upalabdha nahIM hai / 1 - indra kumAriyoM kA hindU paurANika parAga meM koI ullekha nahIM miltaa| hemacandra unheM 'saptamAtRkA' nagnI deviyA~ samajhate haiM / brAhmaNa paramparA meM saptamAtRkAoM ke do samUha mAne jAte haiM--eka mahAbhArata meM varNita aura dUsarA for gaji aero zaiva granthoM meM vati / ye ziva ke putra skaMda kI rakSikAe~ zrathavA chAhiyeM mAnI jAtI haiN| yuddha ke devatA kI rakSikA hone se aisA vizvAsa pracalita thA ki ve apanI zaraNa meM Ane vAle nRpatiyoM kI rakSA

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kiraNa 1] candragupta aura cANakya ve saba isa navAgantuka saMnyAsI ke pAsa pahuMce aura pUchA ki 'mahArAja aba kitane dina yaha yuddha aura calegA ?' usane gaMbhIratA pUrvaka uttara diyA 'jaba taka nagara meM ye deviyA~ banI raheMgI, yuddha calatA rhegaa|' nagaranivAsI isa chadmavezI saMnyAsI ke chala ko na bhA~pa ske| unhoMne turanta saba devI mUrtiyoM ko ukhAr3a kara anyatra pahu~cA diyaa| cANakya ne turanta candragupta aura parvata ke pAsa yaha samAcAra bheja diyA aura nagara para tatkAla jora kA AkramaNa karane kA Adeza diyaa| jaba vipatti kA nikaTa anta hone kI AzA ke Ananda meM phUle hue nagara nivAsI asAvadhAna ho rahe the to AkramaNakArI senA ne eka joradAra ghAve meM hI nagara ko sugamatA se hastagata kara liyaa| aba to eka ke pazcAta nagara, grAma, durga, gar3ha unake hAtha Ate cale gaye aura cANakya ke netRtva meM isa vijayI senA ne zIghra hI pATaliputra paryanta samasta pradeza para apanA adhikAra kara liyaa| isake pazcAt donoM nAyaka-candragupta aura parvata sasainya nandarAjadhAnI pATaliputra kI ora agrasara hue aura usakA gherA DAla diyaa| bhISaNa AkramaNa aura yuddha ke pazcAt rAjAnanda ne 'dhamadvAra' nAmaka nagaradvAra ke nikaTa prAtma-samarpaNa kara diyA aura cANakya se prANarakSA kI yAcanA kI / cANakya ne dravita ho use saparivAra nagara aura rAjya kA tyAga kara anyatra cale jAne kI anumati dedI aura yaha bhI kaha diyA ki apane sAtha apane ratha meM jitanA dhana vaha le jA sake vaha bhI le jAya / astu, rAjAnanda ne apanI do patiyoM aura putrI ke sAtha jitanA dhana vaha le jA sakA lekara ratha meM savAra ho nagara kA parityAga kara diyaa| jAte hue mArga meM nanda kI kanyA-dudharI athavA suprabhA ne candragapta ko jo dekhA to vaha prathama dRSTi meM hI usapara mohita hogaI aura phira phira kara prema vyAkula dRSTi se usakI ora dekhane lgii| candrApta kI bhI vahI dazA huI aura vaha bhI apanI dRSTi upa sundarI kI ora se na haTA skaa| karatI hai| zilAlekhoM se patA calatA hai ki pranIna kadaMba aura cAlukya narezoM (jinameM se aneka jainadharmAnuyAyI the) meM ina saptamAtRkAtroM kI mAnyatA thii| hemacandra ke anusAra to vaha nagara bhI surakSita aura ajeya ho jAtA thA jahAM ina deviyoM kI pUjA pratiSThA hotI thI (pari08, 303) gaMgadhAra aura vihAra zarIpha se prApta abhilevoM se aneka nagaroM meM ina deviyoM kI sArvajanIna pUjA pratiSThA kA kiyA jAnA bhI siddha hotA haiM (kAra. inma0 inDa, 3, pR0 46, 76) jaina paramparA kI indra kumArikAe~ athavA saptamAtRkAe~ brAhmaNa paramparA ko tannAma deviyoM se bhinna haiM, yadyapi unakI upAsanA kA uddezya aura unakA prabhAva prAyaH vahI hai / 1-pariziSTa parva----a08 pR. 311-318 2-yaha 'dharmadvAra' nidAna kathA jAtaka kA mahAdvAra aura arthazastra kA brahmadvAra hI pratIta hotA hai| kintu hemacandra ne isa pada kA yaH artha kiyA hai ki nanda ne dharma kI duhAI dekara surakSita cale jAne dene kI yAcanA kii|

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[ bhAga 17 na chipI rahI / / apanI putrI kI yaha akasmAt premAkula dazA nanda kI A~khoM se kyoMki vaha eka kSatriya rAjakumArI thI usake pitA ne svayaMvara prathA ke anusAra candragupta ke sAtha vivAha karane kI use saharSa anumati de dI isa vivAha ke liye pitA kI anumati prApta karate hI rAjakumArI supamA apane ratha se utarI aura usane candragupta ke ratha ke pahiye para paira rakkhA ki usake nau Are tar3Aka se TUTa gaye (natra aragA bhAgA ) | candragupta ne isa ghaTanA ko bhAvI amaMgala kI sUcaka jAna rAjakumArI se nIce utara jAne kI prArthanA kI / kintu cANakya ne ise eka zubha zakuna samajhA aura use ratha para savAra ho jAne ke liye kahA / candragupta ko azvasta karate hue kahA ki pahiye ke ina nau AroM ke TUTane kA phala yaha hai ki tumhArA vaMza tumhAre pIche nau pIr3ho paryanta calegA' 2 1 tatpazcAt vijayI candragupta aura parvata ne cANakya ke sAtha rAjamahala meM praveza kiyA aura nanda ke rAjya kA tathA usakI vipula dhana sampatti kA parampara baTavArA kiyA | rAjamahala meM parvata ko eka atyanta sundarI kanyA dikhAI par3I jisapara vaha ekadama lubdha ho gayA aura usane usa sundarI se vivAha karane kI icchA prakaTa kI / cANakya ne binA 1 - nandoM kI jAti ke sambandha meM koI nizcita sUcanA nahIM miltii| kucha uttara kAlIna jaina granthoM ke anusAra udacana kA uttarAdhikAra prathama nanda nareza eka gaNikA se utpanna divAkIrti nAmaka nApita kA putra thA (pari0 6 231-232 : vividha tIrtha kalpa, pR068) jaise sAhitya meM nanda sarvatra jainadharmAnuyAyI karake ullekhita hue haiM aura unameM se eka nanda nareza to jainadharma kA parama bhakta thA ( khAravela kA hAthIguphA zi0 le paM0 12) | yUnAnI lekhaka bhI prasiyo aura gaMgaraMDa ke tatkAlIna nareza kA hIna kula athavA nApita kumAra honA kathana karate haiM aura kahate haiM ki usakI prajJA usase ghRNA karatI thI (karaTiksa, DiTarI, lUTArka Adi) / bhAgavata purANa meM use 'zUdra garbhodbhava aura viSNu purANa meM isake vaMzajoM ko 'zUdrabhUmipAlAH' kahA hai | pANinI ke anusAra nApita kArya samAja ke 'nirvAsita zUdra thaM 1 hI J kintu nandoM ke hIna kulotpanna hone sambandhI ina ullekhoM ke virodha meM svayaM hemacandra ne nanda nareza ko kSatriya aura usakI putrI ko 'tri kanyA kahA hai (pari08, 320 ) jaina kathA sAhitya meM anyatra bhI nandroM kI kSatriya hI mArA hai, aura saMbhavataH ve vrAtya jJAtriyoM meM se the / vizAkhadatta, iravicAkara tathA dudvirAja ke matAnusAra bhI mahArAja sarvArthasiddhi nanda aura usake nI patra ( nava nandAH ) janmajAta kSatriya the| bauddha lekhaka isa aitihAsika samasyA para kaI prakArA nahIM DAlate / satthampakAsinI meM kevala itanA ullekha haiM ki nanda vaMza kA saMsthApaka aura no bhAiyoM maiM sabase jyeSTha uggasena ( ugrasena) ajJAtakulAnnanna thA / 2 - uttarAdhyayana kI paramparA ke AdhAra para devendra gariNa ke matAnusAra mauryavaMza meM candraguma sahita daza samrATa hue| Avazyaka sUtra mahitya kI anuzruti aura hemacandra bhI daza hI maurya narezoM kA ullekha karate haiM / brAhmaNa purANoM meM matsya, viSNu aura bhAgavata ke anusAra bhI unakI saMkhyA daza hI thI, kevala vAyu aura brahmANDa purANoM meM nau ke hone kA ullekha hai / zrataH bahu sammata saMkhyA daza hI hai| 14 bhAskara

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kiraNa 1] candragupta aura cANakya AnA-kAnI kiye tatkAla vivAha kI taiyAriyA~ zuru kara dii| kintu parvana ke durbhAgya se vaha kumArI eka viSakanyA thI' / cANakya isa bAta ko bhalI bhA~ti jAnatA thA aura isa vivAha kA kyA pariNAma hogA yaha pUrNatayA jAnate hue hI usane isa sambandha ke liye saharSa svIkRti dI thii| vivAha saMskAra ke avasara para agnipradakSiNA dete samaya parvata ne jo usa viSakanyA kA hAtha pakar3A to garamI ke kAraNa usake zarIra se nikale sveda kA samparka hote hI parvata para viSa ne prabhAva kiyA, aura dUna vega se usake zarIra meM phailane lgaa| panna mRtyu ke mukha meM par3e parvata kI karuNa pukAra sunakara candragupta usakI sahAyatA ko daur3A aura usakA upa vAra karanA caahaa| cANakya ne bhRkuTi nikSepa dvArA use aisA karane se roka diyA aura auSadhopacAra ke abhAva meM parvata ne zIghra hI prANa tyAga diye| cANakya ne isa prakAra nanda aura parvata donoM ke rAjyoM ko eka sAtha nirvAdha prApta kara candragupta ko siMhAsanArUr3ha kiyaa| yaha ghaTanA bhagavAna mahAvIra ke nirvANa ke 155 varSe bAda ghaTI' / lagabhaga 25 varSa candragupta ne rAjya kiyA aura cANakya ne usakA mantrita taduparAnta candragupta to putra vindusAra ko rAjya sauMpa apane dharmaguru bhadrabAhu kA anusaraNa karata dakSiNa ko cale gaye aura jaina muni ho gaye, aura cANakya kucha kAla taka vindusAra kA mantrita karate rahe. tatpazcAt ve bhI jaina muni ho gye| jaina sAhitya meM eka bar3e bhArI tapasvI muni ke rUpa meM unakA ullekha huyA hai| ati prAcIna di0 jaina graMtha ____- drAkSama nATaka' ke anusAra vRddha gajA saya siddhi nanda kI hatyA ke uparAnta usake maMtrI rAkSama ne eka atIva sundarI vicakanyA ko nugaga nAmaka rAjamaMdira meM isa uddezya se bhenA thA ki candraguta una ke rUpa para mugdha hokara usake maMnarga se mRtyu ko prApta hogaa| kintu unakI isa cAla kA nANakya ko patA cala gayA aura usane kauzala se usa kanyA ko vizvAmayA parvataka ke pAsa bhenA davA yAra usake saMga me taka kI mRtyu ho gii| eka yunAnI anya ke anusAra eka bhAratIya rAnI ne sikandara mahAna se badalA lene ke liye usake pAsa bheTa svarUpa eka viSa kanyA meM to thI, kintu usake guru aragnu ke kauzala se yaha prayatna vyartha ho gayA thaa| zrA garya gucana ne (su. saM.-kalpasthAna, 1, 3) bhI yA pratipAdana kiyA hai ki vipa kanyA kA zarIra itanA vipAta kA hai ki unake sAtha saMbhoga karane vAle vyakti kA prANAnta ho jAtA hai| 2.he ma candra ke pariziSTa parva, bhadrezvara kI kahAvalI tathA anya jaina zrAdhArA se candraguta ke rAjyArohaNa kI tithi madAvIra nivAraNa saMvat 155 hI siddha hotI hai| kucha jaina granthoM meM ullikhita ujavanI nareza pAlaka ke rAjyakAla ke 60 vapoM ko ina 155 vaSoM meM bhrama se jor3a kara kaI aAdhunika vidvAna jaina anuzruti ke anusAra candragupta kA samaya mahAvIra nivANa ke 215 varSa pazcAta pratipAdana kara dete haiM vAstava meM isa tithi ko nizcita karane meM 18-16 vIM zatAbdI ke yUropIya prAcyavidA ne eka bhArI mailika bhUna kI thI jo yunAnI lekhakoM ke sainDrokoTasa kA maurya candragupsa se samIkaraNa karane ke kAraNa huI thii| isa bhUla kA nirAkaraNa kaI vidvAnoM ne bacI 2 meM karane kI caTA kI kintu adhikAMza bahumata isake pakSa meM rahane se isakI puSTi hotI

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[ bhAga 17 'bhagavatI ArAdhanA' meM cANakya ke muni jIvana kA aura anta meM ghora upasarga sahana kara samAdhi maraNa dvArA sadgati prApta karane kA varNana hai' / 16 bhAskara calI gaI yahA~ taka ki aba isa bhUla kA unmUlana eka azakyAnuSThAna hI pratIta hotA hai / sikandara aura candragupta ke samakAlInatva ko mAnakara hI bhAratIya itihAsa kI pUrvApara kAlAnukramaNikA sthira kI gaI aura usa bhUla ke phalasvarUpa aneka mahattvapUrNa tithiyoM meM jo atyadhika prabala puSTa evaM prAcIna dhAgeM tathA pramANa bAhulya se kucha zraura siddha hotI haiM, vAstavika se bhinna mAnI jA rahI haiM - aise aneka udAharaNoM meM se mahAvIra aura buddha kI nirvANa tithiyoM atyanta mahatvapUrNa udAharaNa haiM ? pro0 caTarjI bhI Adhunika vidvad paramparA ke anusAra hI candragupta kA samaya 323 I0 pU0 mAnakara mahAvIra nirvANa 476 I0 pU0 meM honA kathana karate haiM, jisakI vAstavika tithi 52 I0 pU0 hai / 1 - anekAnta 2, 1

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jaina granthoM meM kSetramiti - 1 [ le0 - zrIyut pro0 rAjezvarI datta mizra, ema0 e0, zAstrI ] kSetramiti gaNita zAstra kA sabase upayogI aMga hai / ise pATIya jyAmiti kaha sakate haiM / jaina-granthoM meM bhI isa aMga para jaina darzana ke silasile meM kAphI carcA milatI hai / paTkhaNDAgama meM isa para kSetrAnugama nAma se eka bar3A bhAga hI upalabdha hai / kevala gaNita ke grantha bhI jaina AcAryo ke upalabdha haiM, jisameM kSetramiti para kAphI likhA hai, jaise mahAvIrAcArya kA gaNita-sArasaMgraha aura umAsvAti kA kSetra samAsa / ina granthoM ke par3hane se bhAratIya gaNita kI paramparA para kAphI prakAza par3atA hai kina taka bhAratIya jyAmiti grIsa dezIya rahI, aura kitanI svatantra inakI carcA saMkSepataH isa lekha meM kI jAyagI / pahale hama tribhuja para vicAra kareM / yAdhunika mata se grIsa dezIya matAnusAra tribhuja chaH prakAra ke hote haiM, tIna bhunA ke dRSTi koNa se aura tIna koNa ke lihAja se / mahAvIrAcArya ke gaNitasAra saMgraha meM tribhuja kI tIna hI prakAra kI carcA milatI hai| para bhutA ke lihAja se, kAMga ke hisAba se nhiiN| hA~, samakoNa tribhuja kA gaNita avazya milatA hai / yaha bAta anyAnya bhAratIya zrAcAryo ke kie bhI ThIka hai / astu ! tribhuja ke sthUla kSetraphala ke lie mahAvIrAcArya ne jo niyama likhe haiM, ve vicitra haiM / niyama isa prakAra haiM: - 'trita caturbhujavApratibAhusamA sadalahataM gaNitam' isako vyAkhyA yoM kI jAtI hai:yadi ABC eka tribhuja hai jisakA AdhAra BC hai tAM, AB, aura AC bhujAe~ bAhu-pratibAhu a b+c kahI jAyeMgI aura kSetraphala = X mAna kAphI bhrAmaka hai, kyoMki 2 para yaha b+c> altitude. sUkSmamAna ke lie nimnalikhita niyama milate haiM: A - VS ( S - a ) (S - b) (s - c) A. XP yahA~ p tribhuja kI U~cAI hai / 2 ina donoM niyamoM meM grIsa dezIya niyamoM se koI antara nahIM haiM /

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[bhAga 17 zIrSa vindu se dhAra para lamba khar3A karane se bAdhara ke donoM Tukar3oM kA mAna nikAlane kI rIti mahAvIrAcArya ke grantha meM vartamAna hai : A a1 = } ( (a+c2= b2) E p=Vc a 1 bhArakara a2 =? (a+b2=c2) D C ye donoM niyama Euclid ke jyAmiti ke anusAra hI haiN| lamba ke lie upayukta grantha meM nimnalikhita niyama AyA hai: - 1 ba1' samakoNa tribhuja ke niyama ke anukUla hai / vyAsa = p p an Properties of A' kI pUrI jAnakArI mahAvIrAcArya kI thii| isakA pramANa unakA janya prakaraNa hai, aura paizAcika prakaraNa hai| udAharaNArthaM yadi ABC eka vRttagata tribhuja ho aura AE usakA lamba ho, to vRtta ke vyAsa ke lie nimnalikhita sUtra kI pravRtti hotI hai: ABX BC BE a b+d 2 para eka vizeSa jJAtavya yaha hai ki cApIya vibhura caturbhuja meM pratara (Plane ) tribhujI aura caturbhuja ke niyama vyavahRta kie gae haiN| mahAvIrAcArya ke saMgraha meM hAthI dAMta kA prazna aura paTAgama meM avaloka ke sUryAkAra kSetra ke tribhuja aura caturbhuja ke gaNita se yaha bAta saSTa hai| - caturbhuja pA~ca prakAra ke caturbhuja kA ullekha gaNita-sAra-saMgraha meM milatA hai : - ( 1 ) varga (2) zrAyata (3) dvisama caturbhuja Isoceless trapezium or trapizium with oblique sides equal ( 4 ) trisama caturbhuja Equitrilateral quadrilateral) (5) viSama caturbhuja / agara ABCD caturbhuja ke AB = a BC = h, CD = c, DA = d, a+c sthUlataH caturbhuja - X 2 para yaha mAna tabhI ekadama ThIka hai jatra caturbhuja varga huA yA zrAyata / mAna bhrAmaka bhI ho sakatA / anya hAlata meM yaha

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kiraNa 1] jaina granthoM meM kSetramiti - 1 caturbhuja ke sUkSma mAna ke lie do niyama upalabdha haiM / (1) catu0 kSetra - Vis-a) (s - b) (s - c) (8 - d) (2) catu0 kSetra (b + d) h 2 pahalA niyama kevala vRttagata caturbhuja ke liye sahI hai para aisI bAta grantha meM nahIM likhI mAlUma par3atI / aura dUmarA niyama Trapezium ke lie yA jaba b=d hai taba hI ThIka | yaha niyama viSama caturbhuja meM nahIM lAgU ho sakatA / caturbhuja ke kaNoM ke lie nimnalikhita niyama milatA hai / karNa - 8 ac + bd) (ab + cd) ad + be ac + bd) (ab + cd) ab + cd 16 jo kevala vRttagata caturbhuja ke liye hI sahI hai / para samUcI bhAratIya gaNita-paramparA meM mahAvIrAcArya hI ekamAtra AcArya haiM, jinhoMne Re entrant caturbhujoM kI kalpanA kI hai / vRttagata caturbhuja kA bhI ullekha mahAvIrAcArya ne vistAra se kiyA hai| aise vRtta kA vyAsa = kSetraphala + kSetraparimiti * Isoceslles Trapezium ke bAre meM trilokasAra (gAthA 114 ) meM tIna niyama milate haiM:(1) kSetraphala = 1/2h (a + b) jahA~ a, b, samAnAntara bhujAoM ke mApa haiM vahA~ inheM AdhAra aura mukha ko bhujAe~ mAnA gayA hai / yaha niyama to kisI taraha ke Trapezium ke lie sahI hai para vahA~ aisA ullekha nahIM hai / (2) b kI, hAni yA kI vRddhi b-a a= ke hisAba se hotI hai / h (3) kisI U~cAI h' para samAnAntara bhujA ke mApa ko nikAlane kI rIti / b-b-sh mahAvIrAcArya ke gaNita saMgraha meM kisI tribhuja, caturbhuja, vRtta zrAdi ko samAnupAtI kSetra meM bA~Tane ke niyama bhI vartamAna haiM /

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20 vRtta rAjavArttika aura tattvArthAbhigama sUtra ke bhASya meM vRtta gaNita para nimnAGgita niyama upalabdha haiM: ( i ) paridhi = C = / 10d (ii) kSetraphala A = cd H (iii) jIvA = C = 1/4h (d -- b) (iv) vRtta khaNDa kA cApa = & = 1/6h 2 + c (v) h = i (d - 1 ds - c) bhAskara VD: = 3.162 = 3.142 pra (h+- + (h2+)/h d = vyAsa (vi) vyAsa = d = " = 1 / 10 aisA mAnane kA jaina-zAstroM meM kAphI pracAra hai para yaha grIsa dezIya mAna se prathama dazamalava bindu taka milatA hai / h } tIna dazamalatra vindu taka Relative error = .02 20 3.142 3142 jI kAphI tuccha hai / paridhi ke lie = 1 / 10d 2 = d/ 10 yaha Adhunika niyama ke samAna dI hai / para yaha patA nahIM calatA ki isa niSkarSa para jaina zrAcArya kaise pahu~ca pAye / paTkhaNDAgama meM paridhi ke lie dholikhita niyama milatA hai: [ bhAga 17 - cAra kI U~cAI + 3 vyA0 paridhi = vyA0 X 16 + 16 * 113 para isa mAna se aura Adhunika mAna se kAphI antara par3atA hai| mahAvIrAcArya ne zAyada isI lie isa niyama kA vyavahAra apane gaNita-sAra-saMgraha meM nahIM kiyA hai / kSetraphala ke lie tattvArthAdhigama sUtra meM jo niyama milatA hai usakA ullekha lIlAvatI meM bhI hai / isa rUpa ko " ke rUpa meM lAyA jA sakatA hai para jcd kA hI vyavahAra dharmagranthoM meM milatA hai jabaki mahAvIrAcArya ne 100 kA vyavahAra kiyA hai / kSetraphala ke lie triloka-sAra (gAthA- 762) meM eka aura niyama milatA hai / vaha niyama yaha hai : A=i (c + b)h. yaha jIvA aura cApa kI U~cAI ke zabdoM meM hai / usI sUtra meM yaha kahA gayA hai ki yahI sUkSma mAna hai aura ted yaha sthUla mAna hai para isa niSkarSa para pahu~cane kA kyA mArga hai| yaha vahA~ nahIM likhA hai /

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kiraNa 1] jaina-pranthoM meM kSetramiti -1 Chord = /451-11) yaha niyama Ajakala bhI pracalita hai| jIvA ke liye triloka-sAra (gAthA 766) meM eka aura niyama milatA hai : vaha yaha hai, jIvA =/arc' - 6 sAtha hI cApa ke lie do niyama upalabdha haiM, (i) cApa = 1/sh + city (i) cApa' - 4h ( + 1) cApa ke lie pahale niyama kI vyutpatti ke sambandha meM do kalpanAe~ kI jA sakatI haiM / prathamataH zAyada zrAcAryoM ne cApArdha jIvA aura cApArdha meM koI anugata pAyA ho, kyoMkicApardha jIvA = 1+ dvitIya kalpanA yaha ho sakatI hai, ardha paridhi = [ = '10r' = [ir* + 4ri ardha paridhi meM / = cAra kI UMcAI aura vyAma = jIyA para ki cApArdha jIvA kA varNana nahIM milatA ataeva dUsarI kalpanA adhika mAnya hai / aisI hAlata meM jIvA kA cApa aura usako OMnAI ke zabdoM meM niyama ThIka hai, para svayaM niyama (i) sahI nahIM hai / aAjakala ke hisAba se cApa ke lie nimnalikhita samIkanagA milatA hai: cApa + F, cApa + F = 0, jahA~ F, aura F, b, c ke pala (Function) haiN| rahI dUsare niyama kI bAta / cApa kI U~cAI aura vyAma ke zabdoM meM cApa kA yaha rUpa zrA nakala upalabdha nahIM hai, balki catu pAtIya samIkaraNa kA rUpa milatA hai| vRtta svaNTa kI U~cAI ke lie nI jIna niyama milate haiM: -- (i)h = ! (1 - 11 (ii) h = No 1--Heron fireek' ke anusAra a = 1 4h* + c* + For = 14h' +c. 2-laghu kSetra samAsaH-iSTavarge vaha guNe jIvAvagasaMyute mUla bhavati dhanuH pRSTham // 3-arc- oh yes when L = chord of half arc, 2c - chord 1 = v'hd, 2c = #Ah (d - h). sarala karane para are kA Expression milegaa| 3

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22 2 (iii) h=Vd' +ad (triloka sAra) pahalA niyama tatvArthAdhigama sUtra aura trilokasAra tathA dUsarA niyama umAsvAti ke kSetra - samAsa tathA trilokasAra meM milatA hai / dUsare niyama ke viSaya meM kucha nahIM kahanA hai, para pahalA niyama zrAjakala kA sA hai / antara kevala itanA hI hai ki karaNI ke pahale (+) cinha bhI honA cAhie thA | jaina zrAcAryoM ne, jainetara grAcAyoM ne bhI, yaha nahIM savAla kiyA ki koI jIvA vRtta ko do hisse meM bA~TatI hai / pahalA niyama lIlAvatI meM bhI milatA hai| uparyukta niyama mahAvIrAcArya ke gaNitasAra saMgraha meM bhI milate haiM jo kevala gaNita kI pustaka hai / sthUla mAna ke lie to mahAvIrAcArya ne 6 ke sthAna para 5 kA vyavahAra kiyA hai / vyAsa ke sambaddha meM bhI do niyama milate haiM / c2 1 + 4h " 4h (i) d = (ii) d = ; (i) (ii) C 1 2 2h pahalA niyaya to Ajakala bhI sahI mAnA jAtA hai, para dUsarA niyama ThIka nahIM utaratA / vyAsArdha ke bAre meM eka samIkaraNa milatA hai, vaha yaha hai / trilokasAra ( gAthA 18 ) me vyAsArtha = r 1 usa vRtta kA vyAsArddha hai jo S bhujIya varga ke barAbara hai| ataeva = (15) 2 Sector kI carcA kahIM nahIM milatI / Segment ko dhanu kahA gayA hai aura usake kSetraphala ke bAre meM mahAvIrAcArya kA niyama hai: kSetraphala = Cx x110 ' - h C1 6 + C9 (tattvArthAdhigama sUtra, aura trilokapAra ) ) yaha niyama ThIka nahIM hai| mAlUma par3atA hai ki ardhavRta ke kSetraphala ke lie aisA niyama likhakara usake sAdRzya se dhanuSa ke kSetraphala kA aisA niyama mahAvIrAcArya ne likhA hai / +Cgxb, isI silasile meM mahAvIrAcArya ke grantha meM kitane anya kSetroM kA bhI gaNita milatA hai, jaise tIna barAbara vRttoM ke, jo Apasa meM eka dUsare ko sparza karate haiM unake bIca kA kSetra / saya kendrIya vRttoM se ghire kSetra kA bhI gaNita mahAvIrAcArya ke saMgraha meM hai / isa viSaya meM mahAvIrAcArya ne do niyama likhe haiM jinake sUtra ye haiM: bhAskara 9 16 S xhV10 [ bhAga 17 C1 bAhyavRtta paridhi antaH vRtta paridhi b caur3AI

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kiraNa 1] jaina- pranthoM meM kSetramiti - 1 pahalA niyama unhoMne sthUna mAna ke silasile meM likhA hai jabaki sahI mAna vahI hai / kyoMki (27T1 + 2x:"2) 1/2 i x b =ri 22- 11 - rg ) r g 2) jaba 1 = bAhyavRtta vyAsAddha rg = antaHvRtta vyAsAdva dUsarA niyama bhrAmaka bhI ho sakatA hai| zrAcArya ko zAyada yaha dhyAna nahIM rahA ho ki 10 paridhi meM sthAna pA cukA hai| yAtavRtta (Ellipse) yA parimaNDala mahAvIrAcArya ne zrAyata vRtta kA kSetraphala 2ab + b' likhA hai, jahA~ a = Semimajor axis b = Samiminor axis aura paridhi ke lie 43 + 2b rakhA hai, jabaki Adhunika mata se |kSetraphala = nab 23 mahAvIrAcArya ke gaNita mAra saMgraha meM aura bhI kaI kSetroM kA gaNita milatA hai, jaise zaMkha mRdaMga aadi| dharma zAstroM meM cUMki inakI parimiti, kSetraphala Adi kI jarUrata par3atI hai, ataeva mahAvIrAcArya ne unakA varNana kiyA hai| jaina zAstroM meM na kevala dvidhA vistRta (Two dimen - sional) kSetroM kA balki vivAvistRta kSetroM kA varNana ( unakA ghanaphala Adi kA gaNita ) milatA hai; kSetra uparyukta do prakAra ke hote haiM isakA saSTa ullekha bhagavatI sUtra aura anuyoga dvAra sUtra meM hai / yahAM inakI saMjJA kramazaH pratara aura vana hai| ataeva ntrayatra = Triangular Pyramid dhana caturasra = Cube ghanAyata = Rectagular parallelopiped ghanavRtta = Sphere vana parimaMDala = Elliptic cylinder vATIkA meM kSetra gaNita ke silasile meM tIna prakAra ke mAna kA ullekha hai: (i) sUcyAGguna : Linear measure (ii) pratarAGguna : Square measure (iii) ghanAGgula : Cubic measures ina sabakI carcA agale lekha meM kI jAyagI /

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after sUravaMdra aura unakA sAhitya [ le0 - zrIyuta bA0 agaracanda nAhaTA, bIkAnera ] jaina sAhityAkAza meM samaya 2 para aneka tejasvI nakSatroM kA udaya huA, jinake grAvirbhAva se aMdherI rAtri meM prakAza kI kiraNeM phailI / prAcIna itihAsa ke tathAvidha anveSaNa ke abhAva meM hama unakI gaurava gAthA bhUla se baiThe haiM / bha0 mahAvIra ke zAsana meM gata DhAI hajAra varSoM meM hajAroM pratinAsanna vidvAna ho gaye haiM, jinameM se kaiyoM ne to apanI vANI dvArA tatkAlIna janatA ke hI naitika sTara ko U~cA uThAyA para bahuta se aise bhI vidvAna hue jo hamAre liye viziSTa sAhitya sampatti virAsata ke rUpa meM chor3a gaye haiM jisame AnevAlI janatA ko bhI prakAza va preraNA milatI rahe / kheda ke sAtha kahanA par3atA hai ki unake uttarAdhikAriyoM ne jaisI cAhiye, usa sAhitya kI surakSA nahIM kii| kucha to rAjanaitika va viSama paristhitivaza kucha hamArI upekSAvaza bahuta se viziSTa kavi va unakI racanAe~ vismRti ke garbha meM vilIna ho cukI haiN| Azcarya hai ki itane para bhI hamArI aAMkheM nahIM khulI / madhyakAlIna musalamAnI samrAjya ke samaya meM jabaki deza kI bahuta adhika kSati uThAnI par3I, jainoM ne bar3I dUradarzitA se thAne zirasthApatya va sAhitya kI adhikAdhika rakSA hI nahIM kI para una viSama vatAvaraNa meM bhI usakI buddhi kii| para idhara se Der3ha sau varSoM meM ( gata kaI zatAbdiyoM meM jo hAni uThAnI par3I usase bhI adhika) ajJAnatA udAsInatA va sArthavaza bahu kSati uThAnI pdd'ii| saikar3oM anamola grantha kUr3e karakaTa meM DAla diye gaye, utane hI vAM aura sardI se cipaka kara naSTa ho gaye, dImaka Adi jantu grAM ne bhI unake vinAza meM kanara nahIM rakhI, ivara una ratnoM ke mahatva ko na jAnane ke kAraNa ti pa paisoM meM unheM halavAI, basArI va pherIvAloM ke hAthoM meM beMDa le gaye, jinhoMne unheM phAr3a phAr3a kara pur3iyA~ bAdhI / kitane hI patra ko rahI samajha kuThe ke kAma meM lekara paTar3I pUThe DAva Adi cIjoM ke banAne meM kAma le liye gye| kSetra meM vivarmA va luTeroM dvArA itane nahIM lUTe gaye, jitane apanI ajJAnatA, udAsInatA va tuccha svArtha ke kAraNa barabAda hue / isa prakAra hajAroM anamola ratnoM se hama hAtha dho baitthe| adhyayanazIla va anveSaNa premI vidvAnoM se yaha liga nahIM hai ki saikar3oM granthoM ke race jAne kA patA va uddharaNa hama paravartI granthoM meM pAte haiM va purAnI suniyoM meM nAma milate haiM unakA vartamAna bhaMDAroM meM kahIM patA hI nahIM cltaa| kaI granthoM kI pratiyAM adhUrI va truTina rUpa meM mila rahI haiM, pUrI nahIM miltii| bahuta bAra to sakheda Azcarya hotA hai ki jina granthoM kI pratiyA~ Aja se paccIsa, pacAsa yA sau do sau varSa pUrva vidyamAna thI. aba nahIM miltii| zrImad yazovijaya upAdhyA

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kiraNa 1] kavivara sUracaMdra aura unakA sAhitya yAdi jaise viziSTa granthakAroM ke bImoM grantha ina 250 varSoM meM lupta ho gaye va truTita rUpa se milate haiN|| katipaya granthoM kI pratiyAM to aba bhI vidyamAna hone kI saMbhAvanA hai para jitane bhI jJAnabhaMDAra baca pAye haiM unako bhI jaisI cAhiye sAra-saMbhAla nahIM hai| kaI saMgrahAlayoM ke to sUcIpatra hI nahIM bane, kaI vyaktigata haiM jinheM dekhane kA bhI kisIne kaSTa nahIM uThAyA yA adhikAriyoM ne yogya vyaktiyoM ko dekhane kA maukA hI nahIM diyaa| isI prakAra bahuta se sthAnoM ke bhaMDAra abhI ajJAta vyavasthA meM par3e haiM kaI prasiddha bhaMDAgaM meM bhI kaI baMDala truTina va phuTakara patrAdi ke binA sUcI ke yoM hI par3e haiM jinake avalokana se bahata sI navIna sAmagrI va alpa grantha bhI prAsa hote haiN| jaina itihAsa kI aneka jJa:tavya va teM una gvaMDadara va kuTale meM yoM hI par3I rahatI hai| idhara 20 varSa ke anveSaNa se ina paMktiyoM ke lekhaka kA yahI nijI anubhava hai| bIkAnera meM 40-50 hajAra hastalikhita pratiyoM kA mahAn saMgraha hone para bhI 20 varSa pUrva jaba hamane anveSaNa kA kArya zrAraMbha kiyA thA bar3I hI avyavasthA thii| hamAge jAnakArI meM bhI hajAroM pratiyAM yahA~ se bAhara calI gaI, hajAroM kUr3e karakaTa meM par3I huI pAI gaI, kaI saMgrahAlayoM ke yUpI-patra nahIM the, kaiyoM ke the to nAmamAtra ke| usa paristhiti se ina paMktiyoM ke lekhaka ko bar3A asantoSa huA aura kaI voM taka dhora parizrama karake 30 hajAra pratiyoM kI vivaraNAtmaka sUcI banAI / 'kar3e meM par3e hue va kor3iyoM ke mUlya vikane vAle granthoM ko maMgraha kiyA gyaa| phalataH 15 hajAra pratiyoM kA saMgraha ho gayA jinameM sahasrAdhika aise granthoM kI upalabdhi huI hai, jinake astitva kA anyatra kahIM bhI patA nahIM ca ntaa| vibhinna granyoM va lekhoM meM jinakA paricaya samaya 2 ra karavAyA jA rahA hai ve saikar3oM granthoM kA vivaraNa (AdiaMta sahita paricaya) likhA huA taipAra hai jinake prakAzana kI vyavasthA cAlU hai| hamAre goravapUrNa sAhitya ke anveSaNa ke prati vidvAnoM kA dhyAna zrAkarSita karane ke liye prAsaMgika rUpa meM thor3A sA nivedana kara dene ke anantara apane mUna viSaya para AtA huuN| satrahavIM zAdI ke suprasiddha zrAvaka kavi RSabhadAsa ne apane pUrvavartI va samakAlIna kaSiyoM kA ullekha karate hue "supAdhu haMma samayo maracaMda" zabdoM dvArA sUracaMda nAmaka mahAkavi kA smaraNa kiyA hai / sva. mohanala la da nIcaMda desAI ne sUracaMda zabda ke Tipaga meM likhA thA ki "sUracaMda -zrA nAma nA kavinI koI kRti prApta thatI nathI sUrahaMma nAmano kavi cha juyA eja0 (jai0 gu0 ka.) pR0 132, sUcaMda eTale devacaMda ema hoya to devacaMdra RSabhadAsa nA samakAlIna hatA juzro e javR pR0 576-85" dezAI jI kA upayukta nirdeza saMtoSaprada nahIM lagane va kharatara gacchIya mUra vaMda ke usI samaya 1 jaima stola saMdoha bhA0 1 prastAvanA pR068 1 bhAna kAvyamahodadhi bhA08 pR. 3 (kavi paricaya meM)

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bhAskara [bhAga 17 meM hone se hamane RSabhadAsa ullikhita sUracaMda ke hI sUracaMdra honA saMbhava hai aisA anumAna apane yugapradhAna zrI jinacaMdramari grantha meM kiyA thA para unakI kRtiyoM pracura saMkhyA meM na milane se nizcayapUrvaka nahIM kahA jA sakatA-yaha bhI sUcita kara diyA gayA thaa| havara kucha varSoM ke anveSaNa dvArA sUracaMdra kI katipaya racanAe~ aura milIM / saMkhyA meM adhika na hone para bhI ve sabhI viziSTa hone se ukta saMbhAvanA ko puSTi milI hai ataH prApta racanAoM kA paricaya prastuta lekha meM diyA jA rahA hai| kavi-paricaya kavi ke janma sthAna, saMvat , mAtA-pitA va vaMza ke sambandha meM kucha bhI jAnakArI prAma nahIM hai| prApta racanAoM meM zrRMgAra rasamAlA saM0 1656 kI hone se va usakI bhASA rAjasthAnI hone se zrApakA janma evaM dIkSA kA samaya 17 vIM zatI kA pUrvArddha va janmasthAna mAravAda jJAta hotA hai / guruvaMza-paramparA kavi ke jainatatvasArAnusAra isa prakAra hai jinabhadrasUri' zAkhA memsudara kSatimaMdira' harSapriya cAritrodaya vIrakalaza ghA0 sUracaMdra-padmAvallabha hIrasAra kavivara sUracaMdra ne yadyapi jinabhadrasUri se apanA (zAkhA rUpa) sambandha sthApita kiyA hai para anya mAdhanoM se ve jinadattasUri zAkhA ke jJAta hote haiN| jinabhadrasUri ke samaya meM to merudara ke guru ratna. mUti jI ke guru vA0 zIlacaMdra jI the jinhoMne jinabhadrasUri jI ko bhAgamAdi kA adhyayana karavAyA thaa| dekheM-hamArA yugapradhAna jinadattasUri grantha pR0 66 2 Apa bar3e acche bAlAvabodha-bhASA TIkAoM ke racayitA the| dekheM hamArA ukta jinadattasUti grantha pR070 3 jaina tatvasAra ke tInoM saMskaraNoM (gujarAtI) hindI va svapojJa TIkA vAle, meM kavi kA vaMzavana dete hue nAtimaMdira jI kA nAma vizeSaNa samajha kara chor3a diyA hai yaha anukaraNa nanitabhUla hI pratIta hotI hai harSapriya jI ne zIla-ikatIsI meM inheM apanA guru likhA hai: "zrI zAntimaMdira guru prasAdaha, harSapriya pAThaka bhagata // 31 // "

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kiraNa 1] kavivara sUracaMdra aura unakA sAhitya 27 kavi kI prApta racanAoM meM cAturmAsika vyAkhyAna bhASA kA racanAkAla jaina-gUrjara-kapitro bhAga 3 pR. 1606 ke anusAra saM0 1664 hai yadi yaha saMvat prati lekhana kA na hokara ThIka naya nirmANa kA hI hai to yaha kavi kI prApta kRtiyoM meM anitama kahI jA sakatI hai| ziSya-parivAra kavi ne apane ziSya hIrasAra kA ulle va saM. 1676 meM racita jainatasvamAra meM kiyA hai| anya ziSya hIra udaya pramoda racita citrasaMbhUti cauDhAliyA (maM0 1716 jesalamera meM racita) upalabdha hai| racanAeM saMskRta 1 jainatattvasAra saTIka-(paM0 4100) racanAkAla saM0 1676 Azvina zuklA 15 budhavAra ke dina amarasara meM padmaballabha ke sahAyya se racita hai / yaha graMtha apane nAmake anusAra jaina tatvoM ke sAra ko bar3I khUbI ke mAtha sapTa karatA hai / 4 Apake ravi zAzvata sarva jina paMcazikA gA0 52 (10saM0 1574 sAMbhAta) tathA zolahakoso (prAraMbha ke kaI pada aprApta) hamAre saMgraha meM upalabdha haiN| 5 jaina tasbasAra ke gujarAtI evaM saTIka saMkaraNa meM hapriya se harSa pAra priya nAmaka do vyakti tathA cAritra udaya zabda se cAritra aura udaya do bhinna vyakti honA mAnA hai para vAstava meM harSapriya aura cArinodaya eka-eka vyakti kA hI nAma hai| 1 grantha ke racanAsthala amarasara ko zrI kAntivijaya jI mahArAja ne paMjAbavartI amRtasara batalAyA thA, para vaha ThIka nahIM thaa| ataH hamane amarasara sthAna ke nirNayarUpa eka lekha jaina satya prakAza meM prakAzita kiyA jisake anusAra amarasara paMjAba kA amRtasara na hokara zekhAvATo kA amarasara nizcita kiyA thaa| 2 pradha ko antima prazasti ke anusAra kiso zavamatAnuyAyI ke jIva aura karma ke sambandha meM prabha karane para utArUpa meM isa pratha ko ravanA huI hai| vidvAna paMthakAra ne isa graMtha kA___ apara nAma yA vizeSaNa jIva ka vicAra evaM sUracaMdra mana sthirIkAra diyA hai| prantha meM prabhotara ke rUpa meM bar3e sAla evaM suMdara DhaMga se jIva kama sambaMdha, Izvarakatatva, pratimApUjanAdi para vicAra kiyA hai prastuta grantha kI upayogitA ke sambaMdha meM anya sampAdakoM ne likhA hai: "uparokta patha bhI chipe hue ratnoM meM se eka hai usakA jitanA jyAdA pracAra utanA hI tatvajJAna kA jyAdA pracAra yaha nivivAda hai| (hiMdI AvRti) 'mAya mAM kAe potAnA anubhava nA vyavahAru dRSTAMto eTalA badhA prApyA che ke tethI temanI apratima vyavahAra dakSatA siddha thAya ch| AvA vyavahAru dRSTAMta anyatra jovAmAM AvatA na thii| prastuta paMtha ko upalabdhi saM0 1963 meM pra0 kAMtivijaya jI ko huI thI bhApakI preraNA se baidyarAja maganalAla cunIlAla ke gujarAtI bhagada saha gaina prAtmAnaMda sabhA, bhAvanagara se saM0 1966 meM sarvaprathama prakAzita huA tadanaMtara jinadattasUri brahmavaryAzrama pAlotAna se gujarAtI bhanuvAda kI 2 bhAvRttiyoM va hiMdI kI eka AvRtti prakAzita ho cukI haiN| saM0 1997 meM zrI barddhamAna satya nIti harSasUri jaina graMthamAlA, mahamadAbAda se isakA saTIka saMskaraNa prakAzita humA hai|

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[ bhAga 17 2 pacatIrtha stava - yaha racanA bahuta hI kavitva evaM vidvattApUrNa hai / sthAnIya bRhat jJAnabhaMDAra meM isakI pUrNa prati prApta hai jisameM prathama deva stava-rUpakAlaMkAramaya 23 zlokoM meM, phira varddhamAna stava (paMcama) citrAlaMkAra maya 67 patroM meM hai| tRtIya pArzvanAtha stara ke 3 padya, prati ke 6 veM patra meM likhe jAne ke pazcAt Age ke patra na milane se kRti apUrNa raha gayI hai| pAThakoM se anurodha ki kahIM isa mahatvapUrNa kAvya kI pUrNa prati mile to hameM avazya sUcita kareM / vAdi: e 28 bhAskara ||60|| zrImadvighnacchide namaH || rham || lakSmI lakSmopalakSyAn vidalitaduritAMva paMcatIrthyAptapAdAn navA tatvAbhisattvAna subhagayugavarAn jainacaMdrAn vitandrAn kutre teSAmapUrva guNakaraNa bharaNanaM lezato'haM yathAcit yeSAmevAtizeSAt sugama katipayAlaMkRti lopacitraiH ||1|| antaH evaM nAbhi sutaH stutaH kRtinataH kuryAcchraya rUpakAlaMkArai sukhakAra epa satataM zatru jayAlaGkRtiH cAritrodaya vAcakAnugatinA zrI paMcatIrthastavaH / prastAve vara vIrakumbhagaNinA ziSyeNa surendunA ||23|| iti paMcatIrthIstava prastAve zrImArudeva stavaH sampUrNaH, alaMkArAdhikAre rUpakAlaMkAreNa keza vezavarNana iti / zrIrastuH // [ patra 3 ] dvitIya citrAdhikAra prastAva zrAdi --- yatpAdadvaitabhaktaH samalabhata phalasvIya jAtyAdhipatyaM nityaM siMhobhiyAkhyA patita iti yato'STApadasyarddhimUrttiH nyUnaM nyUnamepotidadhanupamaM sthAmajetAmapi dhyA tvA taM stomi bhaktopakRti kRta rasaM varddhamAnaM su citraiH ||1|| vyaJjana, bIca meM kAvya eka vyaMjana, dvivyaMjana, trivyaMjana, caturvyajana, kaMsyavyaMjana, tAlavyaMjana, mUrddhanyavyaMjanaM, dantyavyaMjana, zroSThavyaMjanaM, sarzavyaMjana, aMtasthavyaMjana, kamavyaMjana, tyaktavargyagomUtrakAdvayaM gomUtrikAvizeSacitra, aSTadala kamalaya malam khaGgAdhibandha citram, aSTArakacakravaMdhacitram, nAgapAzabaMdha maMthAnakacaturdalakamala citrama, valayAkAra citramasyaikasya kAvyasya dvAtriMzatkAvyAni jAyate, yena pallyaMva baMdhacitram, cATitavAgdhanurya dhacitram, murajabandhacitram zrarddhabhramacitram, sarvatobhadracitram, turagapadacitraM, dvitIyamurajadhabheda koSTakasamapaMkti varNaH, murajabandhavizeSacitram, pAdagadatapratyAgatam, zrarddhagatapratyAgataM, sarvagatapratyAgata,

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kiraNa 1] kavivara sUracaMdra aura unakA sAhitya 29 mAtrAcyutaka vyaMjana yune, anusvAracyutakaH, varNavyuta kaH, naMdinI chaMda, sAghara, kri gada pagUDhaM, pratimA dakri mAgUDha, kartR kama pUha, karaNa sampradAnagUDha, apAdAnasaMbandhagaDa, adhikaraNagUda, pUrNatripAdyAmaMta sadagUDha, pUrvAddhaM ca pUrvArddha gRha granaMtara pUrva zloka pUrva ke pAdi, pUrva vidogAme ya lunA pUrvaloka pUrva triyAdecAtyapUrNatriyAdaguna, pUrvAzlokAgRhaM, bhalo hadayaMgUDha, paMca vAmara chaMdo baddhe saralapAThanaiva zlokadvaye gUDhaM, paTya dI, saMkhyAgUDhaM tatramUlaM catuHSaSTi ze pAzcatvAraH, saMnyAgUDhaM tatra nayati mUlaM zeSA ekaviMzatizranta: evaM citrabhRtaiH stutostu sugvadaH zrIpaMcatIrthIstavaH prastAve jinavarddhamAnavRSabho bhaktAMginAM yo mayA cAritrodayazipyavIrakalazAnAM zaikSakeNakSamI doNIbhRtkSamala kSazikSita natiryaH sUracandrarSiNA // 67 / / ini bhI paMca tIrthIstavaprastAve zrIvarddhamAna stavaH paMvamaH i ta citrAdhikaraH / isake pazcAt 3 padya aura haiM jinameM se pahale meM phalavardvi pArva taba hai phira prati apUrNa hone se truTiA hai / prastutaH prati bIkAnera ke bRdjJAna naMDAra ke zrI mahimA bhani bhaeDAra meM hai| prati tatkAlIna mundara akSaroM meM li ko huI hai jisako patra diyA / hai / pratyeka pRSTha meM 11 paMkiyoM evaM prati paMkti meM 48 ke lagabhaga akSara haiN| hAMsiye meM kahIM 2 maMskRta TippA paryAya likhe hue haiN| 3 ajita zAMti mtava-14 padyAtmaka ajitanAtha lava ke aMtargata anupTA chaMda ke 13 vRttoM meM zrI zAtinAtha stava garmita hai jo aAnA racanA ko g2ala aura amitima vai rASThya rakhatI hai prastuta kRti isake pariziSTa meM de dI gayI hai / 4 aSTArthA zlokavRtti -32 vyaM janAkSara vAle eka zloka ke 8 artha vAlI prastuta vRtti kI racanA sa. 1677 meM zrI phalavaddhi pArzvanAtha ke pramAda se kI hai / isakI pratilipi bar3e upAzraya meM tathA eka pratilipi hamAre saMgraha meM hai / 5 paMcavarga parihAra-stava saTIka--isakI prati jIrA ke bhaNDAra meM prApta hai| rAjasthAnI bhASA 1 jinasiMhasUri rAsa-65 payavAle prastuna rAma meM jinasiMDsUri kA prArambha se prAcArya padotsava taka kA paricaya hai / isakI prati saM0 1668 meM likhita upalabdha hone se racanA (sa0 1630 se 68 ke madhya ko) isase pUrva kI sunizcita hai / 2 zrRMgAra rasamAlA-gA0 41 saM0 1656 vaizAkhasudi 3 ko nAgaura meM racita hai / 3 varSa phalAphala jyotiSa sajhAya gA0 36

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bhAskara [bhAga 17 4 jinadattasUri gIta-17 padyoM meM gurudeva ko sandara zabdoM meM stavanA kI gayI hai| hamAre yu0 jinadattamUri graMtha ke pariziSTa meM yaha prakAzita hai / 5 phalaudhI pArzvastavana gA0 5 gadya grantha--- 1 caumAsI vyAkhyAna-isakI prati sthAnIya zrIjayacanda jI yati ke bhaNDAra meM bhI hai para usameM racanAkAla nahIM diyA gayA hai jaba ki sva. desAI ke jaina gu0 ka0 bhA0 3 pR0 1606 meM saM0 1664 likhA hai / mere khyAla meM ukta samaya prati ke lekhana kA saMbhava hai para nizcita to prati ke avalokana se hI kahA jA sakatA hai / zrIajitazAntistavanam vizvaprabhusenamahIsanAthaM suvaMzajaM paMkajaDattvahAraM / zrIbhAskaraM zrI ajitaM ca bhUyaH AnaMdakaMdaM tvaM cire NatAyaM / / 1 / / janAzudhIzaM karamaMzukAMtiH vaMde mahAzAntimahaM sadA yaM surAsurakSmApanarAhyadhIzaH saMsevitaM zrIsumanaH prabhuca ||2||yugmm varNyasvarNasavarNaruka samaguNakSetraM rasAramyako / janmAnaMtasamudrasajjataraNiH sAraMgaraMgAkaraH // duHkarmAliripupravArakatamaH saMhAratAkArikastrANaM mAM karuNAspadaM hyajitarAT sUrovatAttAmasAt / / 3 / / mithyAtvadrumabhaMgavAraNanibhaM raMgeNabhavyapradaM / sannityaM sukhabhaMgibhadravinikAdyaM saMnutaM saMtataM ||yugmm mohAdrisvarUkaM zivaM kharanibhacchedakSama vanasAt daMtAbhogavidhi varaM namaH namaH zrIbandhuraM cAjitam // 4 // naizvaprAdhAnya seddhaH suguNanikarakhAnirjinonaMdi vidyA sacchIzAntiH salIlaH sadupazamadhanInAlayaH pAtvapAyAt sadhyAno harSakAraH samaguNavasatirvarjitA jJAnabhAronunna krodhArivargaH praditabhavanivAsAkaraH zrIjinezaH / / 5 / / acchAcchAtmA cirAca prathitamahisamAkhyotkaraH sAdaroghodAraM skannodarIzotidara kariharIzodazAzvapracAra maMdAradrupramallismitasumekalikAjAtimukhyaipayojaiH zrIdevAH pUjayaMti prajitagadamadasukramaH sostu lakSmyaiH // 6 //

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kiraNa 1] kavivara sUracaMdra aura unakA sAhitya dhyAto devAdhipaiH sasahayahRdayadharodAmaso vyAdhivArA dvizvapraSTorasenodhanadanujanRpAMcyohi yogaprarAja yasya dhyAnAtsametra kSayamahitagaNAyAMti rogAlinAzI-- duSTA stAA divogrAgaralavaduragAH so'cirAtyAtunaMdI // 7 // dakSobhAsvanmanaH pA atulabalakalAyuddhamuktaH sazuSmAbhavyAna bhaTTaikapAtraM gatabhavabhayaugha pragADhaH sasAtaH zreyaH zreyasukelIsadanupamanivAsAnukAro vibhogo. rakSyAtprANI guNIza kamalamukhakalo zocanaH so'jitezaH / / 8 / / nityaM saJcandracaMgodriripu natapadaH kA mahAcandrakAyaH sarva madraM sukIrtiH karikarasukaro rAtuzaMkRjanAnAM vidyAzAlabdhikAraH samaya naya dhanomAnariktollamAraH prAjyo jo mArakogratho munijanasumanaH pugavaH zAntido'ptau / / 6 / / nRNAM nAtho jinocyo dalitakalimalaH sAdhu jIyAciraM yo goprA vizvasya sArvastrijagadavanakRjanmanAnAdhinIzI niH saMtApaH sazoghrazamayamanirato he savarNAbha deho . varyaH pApaM harotIha bhuvikRtatanUmanmatogho nitAMtaH // 10 // aMhonistArako sA vayada iha bhavabhiodhito labyasaMdheH sphUrjasampattikAyuddharatu bhavijanAna kAmrarUpojitezaH sAdhu prApayana bodha priyatarataraNiH sAraNiH sArasaMpad vallI vRddhI samaMtAjitaravajaladhiH sevadhiH saukhya rAzeH // 11 // sAtatyaM pAhi pAhi pravara guNajinAdhIzasaMsAravAddhi madhyAntiH zodhyanetaH prabhava visarahAsasmaraprANahaMtaH saMsaktayuSmadaMhipravarajalaruhApAtina mAM jineza saubhAgyapraSTabhAgyaprathanadatamasAM saMharApannapApaH // 12 // kalyANapratyakAyachavirazubhaharaH saMtataM vigrahachit sauvIvAcaM prayacchaH prazamatavIkarI tvaM janAdhAradevaH nityaM saM prArthayeha jayanicaya karAMzuprabho hi dhruvaM me etabaMdha zAnti pradagata ka jinezotidAyaM va prAptaH // 13 //

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bhAskara [bhAga 17 evaM sa prAtu vo vAMchitamiha niyataM sarvadA sUracandro jA vizvezotunAvabha savinayanayaM sovabhaktaprabhuyaM sazreyAH zreyase SaDavidhumitabhagavatstotramizrastavena zrI cAritrodayAM hRdayakaMja madhukRta sUracaMdro vazIzaH / / 14 / / iti zrIkharataragaccheza zrI jinabhadramU rasaMtAnIya zrIcAritrodaya vAcakaziSyamara caMdravAcakaracita zrIzAntinAthatrayodazazlokabaddha tavagarbhita zrI grajitajinarA jastavaH kiSkindhAyAM kRtamidam / upayukta stotra ke antargata nimna cinhita akSara-bAkayoM ko jor3ane ne zrI zAntinAtha stavana hotA hai| jo yahAM diyA hai: zrI zAntinAtha stara vizvasena mahInAthaM, vaMzapaMkajabhAskara AcireyaM janAdhIzaM vande zAntimahaM sadA // 1 // surAsuranarAdhIzaH sevitaM sumanaH prabhu svarNavaNasamakSetraM sAmya sadRza sAgaram / / 2 / / karmArivArasaMhArakAriNaM karuNAspadaM mithyAtvadramabhaMgebha sannibhaM bhavikAnutaH // 3 / / yugmam mohAdrizikharaccheda banabhogivaMbandhuraM naizvasenirjino naMdyAcchozAntisamatAlayaH / / 5 / / pApAyAsaraH sarvajJAnabhAnudivAkaraH acirAkhyodarodAraM darIdaraharIzvaraH / / 5 / / maMdAramallikA jAtigyoH pUjitakramaH devAdhipaiH sadA sevyAdvizvasenanRpAGgajaM // 6 // yasya dhyAntalame yAMti rogAstAAdivoragAH so'cirA naMdanaH pAtu yuSmAna bhavabhayoghataH / / zreyaH kelinivAsAbho guNa kamalalocanaH saJcandracandrikAcaMdra samakAttiM karotu zaM / / 8 / / vizAlanayano mAramArako munipugavaH zAntinAtho jino jIyAciraMja gajanAdhipaH / / 6 / / zIghraM zamaya he deva pApaM bhuvi tanubhRtAM nistArayabhavAMbhodheH sphUrjasampattikArakA // 10 //

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kiraNa 1] kavivara saracaMdra aura unakA sAhitya pAhi pAhi jinAdhIzasaMsAravArddhimadhyataH bhavarasmaraNasaMsakta gurumadaM hi prapAti na // 11 // saubhAgyabhAgyasampanna kalyANavivigrahaH vAcayama janAdhAra nityaM jaya prabho dhruvaM // 12 // evaM zAMtijinezo yaM pAtu vo vAMchitaM sadA sUracandro tunAvAbha yaM sovazreyasevazI // 13 //

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rUpha aura karma -- eka tulanAtmaka vaijJAnika vivecana / [ lekhaka :--zrIyuta ananta prasAda jaina B. Sc. (Eng.)] vijalIvAle yantra bhinna bhinna kArya apanI banAvaTa kI vibhinnatA, choTAI-bar3AI, rUpa, AkAra, aMdarUnI aMga pratyaMga kA gaThana evaM hara eka choTe-moTe vibheda ke anusAra hI saMpAdana karate haiN| vidyuta zakti yA vikalI kA pravAha saba meM eka hI taraha kA hotA hai| kevala banAvaTa kI vibhinnatA ke kAraNa hI kArya, asara evaM vyavahAra alaga-alaga vibhinna tA lie hue hote haiN| hara eka maoNlekyUla (molecule) kA guga, amara prakRti yA prabhAra saba kucha usakI prAMtarika saMgaThana evaM banAvaTa ke Upara nirbhara karate haiM / kisI bhI vastu ke kisI maulIkyUla ke aMdara ilekTrana (electron), proTana (Proton) aura nyUTana (Neutron) paramANuoM kI kamaveza saMkhyA evaM pArasparika milAvaTa, sthiti, mela athavA saMgaThana raka vizeSa nizcita rUpa meM hI hote haiN| inameM se kisI eka meM bhI pharka par3a jAne se yA jarA bhI idhara udhara hone se usa molekyUla ke guNa asara, aura prakRti saba meM tabadIlI A jAtI hai| vaha maulIkyUla usa vastu kA mAlIkyUla na raha kara dUsarI vastu ke maulIkyUla meM parivartita ho jAtA hai| malikyUla kA parivartana hAnA vastu kA parivartana honA hI hai| kisI vastu kA bAhyAkAra maulIvayUloM kA eka mahAna samudAya, saMgaThana yA ekatrIkaraNa hai| maulIkyU na hI kisI vastu kA choTA ne chaTA vaha avibhAjya bhAga hai, jisameM vastu ke sAre guNa pUrNa rUpa se vidyamAna rahate haiN| ye choTe choTe maulIkyUla milakara piNDarUpa hA kisI vastu kA aura usake rUpa kA nirmANa karate haiN| maulIkyUla ko jaina zAstroM meM "vargaNA" nAma diyA gayA hai| mAlIkyU noM ko hI guNa aura prabhAva ke anusAra vibhinna vagA meM vibhAjita karane se "vargaNA" kahA gayA hai| eTama (mUlatkaMdha, yA mUlasaMdha Atom) bhI eka prAraMbhika prakAra kI vargaNA hI hai / ilekTrana, proTana aura nyUTana ityAdi kA jo eTama yA maulIkyUla kA sRjana yA nirmANa karate haiM unheM hama aMgarejI meM "electric particles" aura hindI meM "vidyutakaNa" kaha sakate haiN| inhIM vidyutakaNoM ko "paramANu" bhI kahate haiM aura jaina zAstroM meM inakA ekamAtra nAma "pudgala' rakhA gayA hai| ina "pudgaloMke milane se vargaNAe~" banatI haiN| eka vargaNA ke andara vibhinna pudgalA kI saMnyA, unakA sthAna, unakI zrApasI dUrI evaM saMgaThana Adi saba kucha nizcita hotA hai| inhIM kI sAmanatA ke Upara vastuoM ke guNoM kI samAnatA evaM viSamatA ke Upara vastuzrI kI viSamatA nirbhara rahatI hai| kisI bhI vargaNA andara kisI mI saparokta kathita vyoga meM kisI eka maiM mI jarA mI hara para hone se vargaNA meM

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kiraNa 1] rUpa aura karma-eka tulanAtmaka vaijJAnika vivecana 35 parivartana hokara usake guNa, prabhAva, rUpa, prakRti (properties, characterietics and nature) satha meM parivartana ho jAtA hai aura vastu badala kara dUsarI vastu ho jAtI hai| yaha bAta, sthiti aura krama aAdhunika rasAyana vijJAna (chemistry) dvArA pUrNarUpa se siddha, sthApita evaM digdarzita ho cukI hai evaM roja hI vyavahAra tathA kriyA-prakriyAoM meM dekhane meM zrAno hai| hara eka krisTala ke rUpa, guNa vagairaha unakI vargaNAoM kI banAvaTa ke Upara hI nirbhara karate haiN| krisTala hI kyoM, saMsAra kI sArI vastuoM ke rUpa aura guNAdika kI vibhinnatA kA kAraNa bhI unakI banAnevAle maulIkyUloM-vargaNAyoM kI banAvaTa kI vibhinnatA hI hai| saMsAra meM jitane prakAra, kisma yA taraha kI vastue~ haiM utanI hI saMgyA vargaNAoM ke prakAroM kI bhI haiN| ye asaMkhya, anagaNita aura anaMta haiN| kinI bhI jIva kA zarIra anaMta prakAra kI vargaNAoM kI anaMtAnaMta saMkhyAoM kA sammilita saMgaThana yA samudAga yA saMgha hai| mAnava kA zarIra to mabase adhika vicitra hone se isako banAne vAlI "vargaNA" (classified molecules) kI vividhatA sabase adhika aura saMkhyAtIta hai / kimI vastu ko grAntarika banAvaTa ke Upara hI usakA rUpa, guNa aura cAla calana nirbhara rahatA hai / manuSya zarIra ke lie bhI yaha bAta utanI hI dRr3hatA evaM satpatA ke sAtha lagU hai jitanI ki kisI dUmarI bejAna bantu (chemical substance) ke maath| bijalI ke yantroM kA jikra kAra kiyA gayA hai| sTIla yA bhApa se calane vAle yantroM aura mazInoM ke sAtha bhI yahI bAta hai| yadi kimI pAnI se bhare ghar3e meM eka laMTA cheda kiyA jAya to pAnI patalI dhAra meM eka cheda se hI niklegaa| cheda yadi bar3A kara diyA jAya to dhAra moTI ho jAyagI aura yadi kaI cheda kara die jAyaM to unake anusAra hI moTI patanI pAnI kI dhArAeM utanI hI saMkhyA meM nikleNgii| kisI cheda meM aisI "ToTI' lagAdeM jisase Ter3hI yA dUra taka jAne vAlI yA kisI bhI dUsarI taraha kI dhArA jaisI cAhe nikalatI ho to yaha usa ToTo kI banAvaTa aura ghar3e meM yukta karane ke tarIke ke Upara nirbhara karatI hai, ityAdi / yadi eka manuSya ko kisI jAnavara kI khAla meM isa taraha banda kara diyA jAya ki usake hAtha paira khAla ke hAtha paira kI jagahoM meM hoM to usa manuSya kI cAlaapanI na raha kara usa jAnavara kI cAla kI hI samAnatA karegI, jisakI khAla hogii| eka baila kA zarIra aimA hai ki sajIva hone para vaha eka khAsa taraha ke hI karma kara sakatA hai, dUsare taraha ke nhiiN| yahI bAta dUsare jAnavaroM yA jIvoM ke sAtha bhI hai| eka pakSI ke paMkha yadi kamajora haiM to vaha adhika nahIM ur3a sakatA hai| jisa vyakti kI bAheM majabUta hoMgI vaha adhika bojha uThA sakatA hai banisbata usa manuSya ke jisakI bAheM kamajora hoNgii| manuSya kI haraeka zArIrika kriyA usake avayavoM kI banAvaTa ke upara hI nirbhara karatI hai| jisa avayava yA aMga yA bhAga kA jaisA saMgaThana hogA usa avayava dvArA usI anusAra kArya hogaa| eka laMgar3e se kisI zuddha paira vAle ke samAna

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bhAskara [bhAga 17 sIdhA calanA nahIM ho sktaa| jisa aMga meM kamI hogI usakA asara usa aMga ke saMcAlana aura kriyA kalApa para pUrNa rUpa se dRSTigocara hogaa| ye aMga kyA haiM ? ye sabhI "vargaNAoM" ke samUha dvArA hI nirmita haiM-vargaNAoM kA saMgaThana jaimA huA inakI banAvaTa, rUpa aura guNa-karma meM bhI vaisI hI vizeSatA aagii| yaha bAta anyathA kaise ho sakatI hai ? kamajorapanA vA sazaktapanA ityAdi bhI vargaNAoM kI banAvaTa ke anusAra hI hote haiM, kama-veza yA jaise bhI ho / yahAM to kevala do eka jAnavaroM kA dRSTAnta diyA-kisI bhI jIvadhArI kA zarIra usako kriyAoM aura cAla-DhAla (movements) ko sImita kara detA hai| eka aura udAharaNa lIjiethor3I dera ke lie yadi mAna liyA jAya ki kisI ghor3e ke murde zarIra meM kisI mAnava kI zrAtmA kA saMcAra kisI prakAra kara diyA gayA-to kyA vaha punaH jI uThane para ghor3e ke kArya yA karma hI karegA ki manuSya ke ? uttara ekadama sIdhA hai ki usake zarIra kI banAvaTa aura gaThana hI aise haiM ki vaha mAnavocita kucha kara hI nahIM sakatA, usase to kevala ghor3e ke hI karma hoNge| yadi thor3I dera ke lie yaha bhI mAna liyA jAya ki jo manuSya jIva usa meM ghusA usakA mana evaM buddhi bhI jyoM kI tyoM hai taba bhI kevala samajhadArI meM kucha vizeSatA zrA sakatI hai para aMgo kA dalana-calana yA unase hone vAle kAma to ve hI hoMge jo usa ghor3e ke zarIra dvArA saMbhava haiN| yahI udAharaNa eka kutte, billI, kisI pakSI, choTe kITa pataMga yA per3a paudhe sabhI ke mAtha isI taraha upayuka rUpa meM unakI gatiyoM kI sImA ko, samAna zakti vAlI prAtmA ke hote hue bhI zarIra kI ' banAvaTa dvArA hI sImita aura baMdhI huI siddha karatA hai| manuSya zarIra meM bhI avayavoM kI banAvaTa tathA mana, buddhi ityAdi kI vargaNA-nirmita rUparekhA ke Upara hI kisI bhI vyakti ke kArya saMpAdana kI zakti, yogyatA. kSamatA evaM taura-tarIkA yA usa avayava aura aMgopAMga ke halana-calana nirbhara karate haiN| kinhIM bhI do vyakti kI bhItarI yA bAharI samAnatA unakI vargaNAoM ke saMgaThana kI sAmAnatA ke kAraNa hI hai| koI do mAnava jitane jitane eka dUsare ke samAna hoMge unakI haraeka bAteM, kArya kalApa, zrAcAra vyavahAra ityAdi saba usI parimANa meM samAna yA asamAna hoNge| bAharI rUpa aura AkRti aMdarUnI banAvaToM se bhinna nhiiN| saba eka dUsare ke phalasvarUpa eka dUsare meM "guNa-guNI" kI taraha eka haiN| isameM apavAda (exception) kI guMjAiza nhiiN| prakRti ke niyamoM yA kAryoM meM apavAda nahIM hote; vahAM to saba kucha svAbhAvika aura nizcita rUpa se hI ghaTita hotA hai| zarIra ko banAnevAlI "vargaNAoM' ke atirikta "mana" (mind) ko banAnevAlI "vargaNAeM" bhI alaga hotI haiM aura unakI apanI vizeSatAe~, aura guNa bhI apane vizeSa taura ke hote haiN| ina "manovargaNAoM" kI banAvaTa ke anusAra hI "mAnava-mana" kI harakateM, manodeza meM hasana calana yA mana kI hara eka bAteM, vicAra yA kAma hote haiN| "pudgala" to nirjIva hai

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kiraNa 1] rUpa aura karma - eka tulanAtmaka vaijJAnika vivecana aura pudgala kI racanA bhI nirjIva hI hai| svayaM bijalI ke yantroM kI taraha ye racanAeM kucha nahIM kara sakatIM, jabaki unameM vidyutapravAda yA jIvana na ho / vidyutayantroM meM aura mAnava zarIra maiM bheda kevala yaha hai ki ina yantroM kA nirmANa karake unameM bijalI kA pravAha jArI kiyA jAtA hai jabaki mAnava zarIra meM AtmA yA jIvanI zakti aura zarIra sAtha hI sAtha zrAraMbha se hI rahate haiM aura zarIra kA parivartana sarvadA sAtha sAtha hI hotA rahatA hai| hrAsa yA vRddhi bhI sAtha hI sAtha hotI hai| isase hama donoM ko alaga alaga anubhUta nahIM kara paate| kevala mRtyu ke samaya hI aisA lagatA hai ki sAre zarIra kI banAvaTa jyoM kI tyoM hote hue bhI jo cAlU zakti thI vaha aba nahIM rahI / jaise bijalI ke calate yantra se bijalI kA AvAgamana haTA liyA jAya to vaha yantra eka dama kArya baMda kara degaa| phira bhI bijalI kA yantra sthira yA sthAyI dIkhatA hai jabaki hAMr3a-mAMsa kA banA zarIra turaMta sar3ane galane lagatA hai / ina hAr3a mAMsa ko nirmANa karane vAlI vargaNAoM kA asara evaM guNa hI aisA hai jisake kAraNa yaha saba hotA hai / hAr3a mAMpa hI kyoM, nirjIva dhAtuoM aura rasAyana (chemicals) ke sAtha bhI aisI kitanI vastueM haiM jo jaldI naSTa honevAlI (perishable) hotI haiM aura kucha kAphI sthAyI / mAnava zarIra pina dhAtuoM aura rasAyanoM se canA hai unakI banAvaTa aisI hai ki vAyu ( atmosphere) kI vargaNAtroM ke sAtha mila kara jIvana rahane para unameM parivartana cAlU rahatA hai jaba ki jIvana rahita ho jAne para ve hI aisI vastuoM meM pariNata hojAtI haiM jinheM hama durgandhimaya yA sar3A galA kahate haiN| para hotA saba kucha vargaNAoM kI banAvaTa, ApasI kriyA-prakriyA evaM guNa ityAdi ke kAraNa hI hai | yaha saba kucha svAbhAvika rUpa se apane Apa hI Apa-sI kriyA-prakriyA dvArA hotA hai / 37 manuSya kA "mana" aura "zarIra" hI manuSya ke svabhAva ko nirmita yA nizcita karate haiM / mana kI gati aura halana calana evaM zarIra kI gati aura halana calana ke dvArA hI manuSya kA AcAra, vyavahAra, kriyAkalApa, cAlacalana, kAryakrama, acchAI-burAI, sAdhutA- duSTatA, zAMtatA tIvratA, dhairyatA, vyavasthitatA, krodha, kSamA, vaira-mela, haMsI-dukha, prasannatA avasAda, miSThatA-kaTutA ityAdi saba kucha banate yA hote haiM / mana evaM zarIra kI gati aura halana calana unako nirmANa karanevAlI vargaNAoM ke saMgaThana aura vargaNAnirmita rUparekhA para hI nirbhara karate haiM / AcAra vyavahAra, mAnasika saMcaraNa, saMsAra meM jitane manuSya haiM unake svabhAva, bolacAla, kriyAkalApa aura unakA saba kucha eka dUsare se bhinna haiN| manuSya jo kucha jaba bhI karatA hai vaha vargaNAtroM kI banAI rUpa rekhA kI vizeSatA dvArA sImita evaM vaddha jIvanI zakti dvArA saMcAlita hotA huA hI karatA hai / eka manuSya kA rUpa, zakla sUrata, sundaratA-kurUpatA, svasthatA, svabhAva kI acchAI, burAI ityAdi saba kucha usake zarIra aura mana ko nirmANa karane vAlI vargaNAoM dvArA nirmita aura eka khAsa taraha kA hI hotA hai / koI manuSya jo kucha bhI karatA hai usake atirikta

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38 [ bhAga 17 vaha dUsarA kara hI nahIM sktaa| sAMpa ke zarIra kI vargaNAoM kA nirmANa hI ainA hai ki jo kucha bhojana karegA usameM se vipa bhI avazya taiyAra hogA / gAya jo kucha khAyegI usameM se dUdha bhI avazya taiyAra hogA / zarIra aura mana kA anyonyAzraya saMbandha hai / gAya jaba taka bacce vAlI bhAskara rahatI hai tabhI taka dUdha detI hai / bAda meM vahI bhojana usake andara jAne para bhI dUdha nahIM utpanna karatA / sabakA parivartana hotA rahatA hai / khAnapAna dvArA yA prakAza kiraNoM dvArA yA zvAsovAsa ityAdi dvArA bAhara se vargaNAoM kA samUha hamAre zarIra ke andara jAtA rahatA hai| vahAM vidyamAna vargaNaoM se mila bichur3a kara kriyAkriyA dvArA saba kucha banatA badalatA rahatA hai| ataH manuSya kA svabhAva, rIti nIti yA bAta vyavahAra badalane ke lie usako banAne vAlI vargaNAoM meM parivartana Avazyaka hai / kisI manuSya kA prabhAva, vyaktitva, aura svabhAva kI vicitratA saba kucha vargoM kI banAvaTa para hI avalambita hone se usake zarIra kI banAvaTa rUpa rekhA yA saba kucha usakA nizcita aura abhinna rUpa se saMbandhita hai ! hara vastu yA zarIra se agaNita rUpa meM ajastra pravAha pudgaloM kA nikalanA rahatA hai jo eka dUsare ke zarIra meM ghuma kara Apasa meM eka dUsare para prabhAva DAlatA rahatA hai| aisI vargaNAeM bhI nikalatI haiM jinakI zakla sUrata TUbahU usI taraha kI hotI hai jisa vastu yA deha se ve nikalatI haiM jaba ye hI vargaNAeM hamAre netroM meM ghUmatI haiM to vahAM apanI praticchAyA se kisI vastu yA satya yA zarIra kI rUparekhA raMga vagairaha kA zrAbhAsa karAtI haiN| prativivoM kA jJAna bhI isI taraha hotA hai / hara eka mAnava zarIra se usa mAnava kI AkRti kI vargagAeM kevala rUpa devA hI nahIM banAtI balki usa mAnava ke guNa svabhAva ko bhI lie rahatI haiM, jinakA asara bAharI saMsAra para usI anumAra par3atA hai | satpuruSa kA bhalA aura nimnakarmI kA nimna | itanA hI nahIM hama jainA jisa vastu yA zarIra yA pratichavi kA dhyAna karate haiM hamAre andara vaisI hI umI anurUpa vargaNAeM nirmita hotI haiM jo bAhara bhI nikalatI haiM aura apane andara bhI prabhAva DAlatI haiM- zubha darzana yA pracche logoM aura vastu kI mUrtiyAM yA chavi citra dekhanA aura dhyAna karanA zubhakAraka hai / itanA hI nahIM jaba koI vyakti kisI vizeSa vastu yA vyakti ke rUpa kA dhyAna karatA hai to vargaNAoM kA usI rUpa meM nirmANa hokara hamAre andara una rUpAkRtiyoM kA bhAna karAtA hai| preta mA bhUta bAdhA bhI isI kriyA (phenomena) ke phala svarUpa hai / jaba kimI Dara, bhaya yA zrAzaMkA ityAdi ke kAraNa eka jabaradasta bhAvanA kisI vyakti ke mana ke andara sahasA yA samaya ke sAtha baiThate-baiThate baiTha jAtI hai taba vaha usI rUpa kA darzana aura dhyAna itanI ekAgratA evaM majabUtI se karane lagatA hai ki vargaNAtmaka rUpoM kA nirmANa svayaM usake zarIra kI gaThana ko eka dUsare rUpa ke zarIra ke samAna cAroM tarapha se ghera aura jakar3a lete haiM / yaha vargaNAtmaka racanA dRzya nahIM

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kiraNa 1] rUpa aura karma-eka tulanAtmaka vaijJAnika vivecana hone se hama usa zarIra ko vA usake prabhAva ko dekha nahIM pAte haiN| para cuMki usa vyakti ke zarIra meM yAtmajyoti-jIvanI-rahatI hai isase yaha kAra se hakane vAlA zarIra kriyAzIla ho jAtA hai / duSTa yA bure bhAvoM se duSTa kamI yA burI prAkRtiyAM evaM zubha bhAvanAoM se zubha prAkRtiyoM kA nirmANa ho kara unakA kArya yA zramara isa zarIra ke agoM ko usI vizeA prabhAva meM isa taraha pracAlita karatA hai ki donoM ke sammilita kriyAkalApa jinheM hama usa vyakti kI svAbhAvika kriyAyoM se bhinna pAte haiM; aura taba kahA jAtA hai ki usa vyakti ke Upara bhRta bAdhA yA kisI gupta zakti kA prabhAva ho gayA hai| aimI hAlata meM mana kI ekAgratA yA nItra bhAvoM ko prabalatA ko tor3ane yA bAdhA dene se lAbha dekhA jAtA hai| isase yaha bhI sAbita hotA hai ki vargaNA nirmita aise zarIra bhI ho sakate haiM jo hamArI yAkhoM se adRzya, prachana yA gupta rahe; pAradarzaka vastu pro kI banAvaTa ke samAna dikhalAI na daM phira bhI unameM zrAtmA ho, jIvana ho aura ve sacamuca imI loka meM yA kahIM bhI ghUmate phirate aura jIvita ho unakI avasthiti (existance) ho jainazAstroM meM bhI aina antara devoM kA honA kahA gayA hai| Adhunika samaya meM eka gola bheja ke cAroM tarapha tIna cAra purupa baiTa kara kisI mRtAtmA ke rUpa kA dhyAna karate haiM taba usa mRtAtmA kA jIva una cAroM meM se kisI eka para gAyA huvA kahA jAtA hai jaba vaha usa mRtAtmA ke sarIkhe kAma karane yA bAta karane lagatA hai| yaha mRtAtmA svaH nahIM pAtI yaha to unakI rUpAkRti kA ekAgrayAna karane meM vargamAnaka rUpa kA nirmANa ho jAnA hai jo kisI khAsa vyakti para adhika prabhAvakArI hone meM pratyakSa phala pradarzita karanA hai-jaisA Upara kaha cuke hai-vaise zarIra evaM rUpakA jo karma honA cAhie vahI vaha vyakti apane adara vidyamAna kIpana zakti ke sAre karane lagatA hai| yahI isa vidyA kA gRDha satya hai dagala kI banAvaTa kA nimI hai| isa zarIra meM jo kucha bhI saMjJAna aura cananA pUrNa halana calana yA bAbata mAmAnI hai yamanamA kI jamAnatA ke phala svarUpa hI haiN| grAmA kAmanA ra pula kA kapa sAgara bAloM ke milane se hI sAre kArya kalAra hote haiN| jIva kI asmitA ke vagera yuddha nahIM ho sktaa| prata pAthA yA bhUta bAdhA jina bhAvanAtmaka rUpoM kA nimAMga vargagaja ke saMgaThana dvArA karatI hai vaha bhI usa vyakti meM jIvanI yA unake asalI zarIra meM rahane ke kAraNa hI prabhAva karatI hai nivi meM yaha bAta nahIM ho sktii| mAnava zarIra ke aMdara jitanI vargagA hai unheM pradhAnataH tIna bhAgoM meM vibhakta kiyA gayA hai "kArmaNavargaNA", "tejasa bargaNA" evaM "zraudAraka vrgaa"| pudgala ke skandhoM ko vibhinna varga (classes) aura zreNiyoM meM vibhakta kara dene ke kAraNa hI "vargaNA" nAmakaraNa huaa| manuSya kA haraeka kArya, vyavahAra, zrA caraNa ina vargaNAoM ko alaga alaga banAvaToM dvArA hI nirmita evaM paricAlita hotA hai| kisI eka varSa ko uttama karane yA kriyAzIla banAne vAlI vargaNAeM

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[ bhAga 17 anAdikAla se aba taka na jAne kaba nirmita yA ikaTThI huI thIM kahanA kaThina hai / anAdikAla se taka inakA AdAna pradAna evaM eka dUsare ke sAtha kriyA prakriyA bhItara tathA bAhara se aura jAne vAle pudgala saMghoM ke sAtha hotI hI AtI hai| "manovargaNA" kA puMjIbhUta viziSTa AkAra prakAra hI "mana" hai usakI kriyAeM bhI avyavasthita na hokara nizcita phatarUna hI hotI haiN| manuSya kA svabhAva to phira nizcita evaM sImita hone se acchA yA burA apane Apa vargaNAoM ke prabhAva meM calatA rahatA hai| bhAskara mAnate haiM vaha saba svataH hI milane bichur3ane ityAdi se satya evaM saMpUrNa ikAI hai mAnava janma eka viviSTa yoni meM, kisI vizeSa sthAna meM aura kisI khAsa vyakti ke hI yahAM honA bhI ina vargaNAoM kI hI karAmAta kA jvalanta udAharaNa hai ' / kahane kA tAtparya yaha ki saMsAra meM yA vizva meM jo kucha banatA bigar3atA, nayA utpAdana, heraphera, janma mRtyu, sRSTi, pAlana-poSaNa, vinAza ityAdi jinheM loga kisI kartA kA kartRtra svAbhAvika gati evaM niyamita rUpa meM ina pudgaloM yA pudgala saMghoM ke hI hotA rahatA hai / sArA vizva eka abhinna, avinAzI, zAsvata isakA koI bhAga alaga nahIM - sabakA asara saba para akSuNNa rUpa se dveSa-vidveSa ityAdi ke vicAra hanikAraka evaM mUlataH bhramapUrNa haiM / koI vyakti, samAja yA deza alaga alaga saccA sukha zraura sthAyI zAnti sthApita nahIM kara sakate na pA hI sakate haiM / yaha avasthA to Akhira vizva ko eka samajha kara ucita vyavasthA dvArA kucha karane se hI upalabdha ho sakatI hai| jainiyoM ko bhI ApasI vigraha kI bhAvanAeM evaM nIca UMca ke vicAra tyAga kara saMsArotthAna meM sahayoga denA hI hara taraha unake tathA saMsAra ke kalyANa kA dAtA ho sakatA hai / avazya par3atA hai / bhinnatA kara hara eka ko / " samatA-vAda", vastu svarUpa para anekAntAtmaka dhyAna rakhanA hI jainavanA hai / sacA dharma vahI hai jo mAnava mAnava meM vibheda na kare / AtmA sabhI kA zuddha aura zarIra sabhI kA pudgalamaya eka sA hI pavitra yA apavitra jaisA samajhA jAtA hai| koI UMcA nahIM, koI nIcA nahIM koI bhI na janma se pavitra hai na pavitra / ataH zUdra, azuddha, chUta chUta ke bhedabhAva tyAga samAna dekhanA tathA vyavahAra karanA hI jaina dharma kA mUlamaMtra tathA prANa hai - " samadarzI bhAva', hI asala jainatva hai / yahI manuSyatva bhI hai isakA AcaraNa hI jaina dharma kA zrAcaraNa hai| acchA burA svabhAva to pudgalanirmita vargaNAoM dvArA hI paricAlita hone se doSI koI nahIM; hAM ina vargaNAtroM kI banAvaTa meM tabadIlI lAne ke lie zuddha bhAva, acche karma evaM upayukta zikSA, saMskRti aura samAna suvidhA kI zrAvazyakatA sarvaprathama hai / hiMsA kA pAlana bhI samAnAcaraNa aura samabhAva yA samatA dvArA hI ho sakatA hai anyathA to pramAda aura dekheM" anekAMta varSa 10 kiraNa 4-5 meM prakAzita merA lekha "jIvana aura vizva ke pari0 kA | *

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1 kiraNa 1] rUpa aura karma - eka tulanAtmaka vaijJAnika vivecana dUsaroM ko na ce girA rahane ko majabUra karane yA girA rakhane ke kAraNa unake dvArA kie gae bure karmoM aura pAtroM kA jimmedAra aisA karane vAlA vyakti svayaM hai / paristhitiyoM se majabUra vivaza evaM bekAbU hokara koI dukhI pApa karane ko bAdhya hotA hai to usakI kaise doSI kahA jAsakatA hai / use ucita sAdhana suvidhA evaM sahayoga dekara acchA yA yogya banAnA yaha dharma, samAja tathA deza aura saMsAra ke vijJAna evaM samartha aura prabhAva rakhane vAle sabhI samajhadAra vyaktiyoM kA karttavya hai / aisA na kara hama dharma se cyuta to hote hI haiM manuSyatA se bhI vaMcita hote haiM / aisA karake hI hama puruSArtha to siddha karate hI haiM apanA ora loka kA saccA kalyANa karate hue apanI saccI unnati karate haiM aura saMsAra kI unnati hone se punaH apanI bhI doharI unnati hotI hai / yahI apanA asalI svArtha hai aura yahI paramArtha bhI / yahI kara hama sukha evaM parama sukha ko samuca pA sakate haiN| Aja vizva meM cAroM tarapha jo vimanAe~ dRSTigocara hotI haiM ve isI kAraNa haiM ki vastu ke asala svarUpa, prakRti aura guNa ke jJAna kA prakAza bahuta kama raha gayA hai / jahAM hai, vahAM bhI pramAda ke kAraNa ulaTI pravRti hI adhika dIkhatI hai| nimna svArtha ko ho loga svArtha samate haiN| vahI saba kucha samajha liyA gayA hai / ina sabakA nirAkaraNa evaM nirmala vastu samAva jJAna kI prApti jaina sidvAntoM meM varNita jIva aura pudgala tathA dUsare sahAyaka dravyoM ke rUpa aura kriyA prakriyA ke manana aura grahaNa tathA vyApaka pracAra dvArA hI ho sakatA hai / saMsAra meM ahiMsA kA pracAra aura sthAyI zAnti tathA sarvatra sacce sukha kI sthApanA bhI isI sacce jJAna dvArA saMbhava hai / haraeka jaina mAtra kA karttavya yaha nahIM hai ki yathAzakti tana-mana-dhana dvArA isako apanA saccA kalyANa svarUpa samajha kara sAre bhedabhAva dUrakara saMyamita, saMtulita aura ekatrita udyoga meM apane ko lagA de ? dhaniyoM ko apane dhana kA sabase ucita upayoga karane kA dUsarA keI avasara isase bar3hakara nahIM A sakatA na vidvAnoM ko apanI vidyA kA hI / ghamaMDa aura lajjA chor3akara isa parama pAvana aura parama Avazyaka kArya meM zIghrAtizIghra juTa jAnA, lagajAnA, saMlagna ho jAnA hI samaya kI mA~ga aura paramahitakArI hai / 41 manuSya prakRti vargaNAtroM se utpanna hotI hai aura unhIM ke prabhAva meM paricAlita rahatI hai / usameM parivartana lAne ke liye dRr3ha niSThA aura bhAvanAoM kI kAryarUpa meM pariNata karane se hI kucha sudhAra kI AzA ho sakatI hai| kisI kArya kA asara turaMta na hokara upayukta samaya para hI hotA hai | turaMta asara yA phala yA prabhAva na dikhalAyI dene se nirAza hone kI jarUrata nahIM / kArya karane para vargaNAoM kI banAvaTa meM hara jagaha parivartana hokara apane Apa upayukta phala degA | hA~ karma aura udyoga evaM prayatna kA Arambha abhI se kara denA; yadi taka na kiyA ho to, Avazyaka hai / AzA hai ki mAnavatA ke hitacintaka, apane sacce svArtha kI kI siddhi ke bAdhaka aura loka kalyANa ke icchuka idhara avazya dhyAna deMge /

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42 bhAskara [ bhAga 17 hA~, yaha karma zrAtmA tmA bhI akelA AtmA to sarvadA eka samAna zuddha hai / karma to zarIra kA guNa hai| ke vidyamAna rahane se jIvanI zakti ke prabhAva ke antargata hI hotA hai| karma nahIM karatA aura pudgala bhI akelA acetana karma nahIM kara sktaa| vargagA meM AdAna pradAna hokara tIliyA~ hokara tajjanya prabhAva dvArA dI zArIrika yA mAnasika kriyA kalApa hote haiM kamoM ko viziSTa aura acchA banAne ke liye ucita suvidhAeM aura paristhitiyo kA honA saMsAra meM atyanta Avazyaka hai / AtmA aura anii kA samUha nanI hai U~ca, natra haina pavitra / hamArI apanI unnati, dharma aura samAja kI unnati evaM deza aura saMsAra kI unnati kamoM ko acchA banAne se hI ho sakatI hai| isake liye eka ko sahAyatA evaM sahayoga tathA sahAnubhUtipUrvaka aise sAdhana upalabdha karane cAhiye jisase vaha acchI saMgati, acche bhAva evaM zubha darzana prApta kara apane grAma kI vanevAlI vargAoM kI banAvaTa aura saMgaThana meM samucita parivartana lA sake / hara eka kA anurAga prabhAva hara eka dUsare vyakti para pUrNarUpa se par3atA hai| apanI pUrNa unnati ke liye apane cAroM tarapha ke sabhI logo kI unnati zrAvazyaka 1 hama akele zArIrika mAnasika zuddhi ko saphalatA meM bhAga bhI nahIM prApta kara sakate / kA niveza eka se dUsare zarIra meM hotA rahatA hai / rUpa, AkRtiyoM kA bhI gaharA nAva par3atA i bhAvanA zrAra kamI kA kara kahanA hI kyaa| kisIko doSa na devara sakA samAna vara de yahI saccA dharma hai antareas satya aura ahiMsA kA pAlana bhI / jaina karmavAda kA bahuta kucha spaSTIkaraNa isa vivecana se ho jAtA 1 vAstava meM nA kI air fata jJAnika aura maukika hai / dravya aura bhAvakarma ke svarUpa aura kArya kA vivecana vijJAna praNAlI para zrita hai| kamoM kA rasAyanika mizraNa, usase utpanna zakti tathA phala kina AdhAra para abhina haiM, isakA nirUpaNa ho cukA hai|

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munizAbhyudaya--aitihAsika kAvya [le0-zrI 108 zrAcArya dezabhUSaNa mahArAja ] munivaMzAbhyudaya aitihAsika racanA hai / digambara jaina sAhitya meM rAjAvalikathA aura munivazAbhyudaya donoM hI racanAe~ kannaDa bhASA meM pramANika mAnI jAtI haiN| upalabdha prantha meM pA~ca sandhiyA~ haiN| prathama sandhi meM 160 padya haiN| prathama padya se lekara 66 veM padya taka devatA stotra, cikadeva rAjA kI stuni, rAjA ke lakSaNa, mantrimaNDala kI vyavasthA, rAjyavyavasthA ke upAdAna evaM rAjanIti kA sAmAnya varNana kiyA gayA hai| 67 ve pA se 6 paya naka mantrI ke lakSaNa, guNa, doSa evaM dAyitva kA nirUpaNa kiyA gayA hai| 80 va padA se lekara sandhi ke anta taka deza, durga evaM sainya rakSaNa ke upAya aura AvazyakatA para jora dete hue cikadevagajA kI rAjyavyavasthA kA digdarzana karAyA hai| hama sandhi meM rAjA vika va kA rAjanInika dRSTi se itivRtta diyA gayA hai| yadyapi varNana zajI kAvyAtmaka hai. phira bhI kavi ne patahAsika tathyoM kI vyaMjanA zrAne DhaMga se kI hai| itihAsa kI dRSTi se isa grantha kA prArambha dvitIya sandhi se huA hai| isa sandhi ke dvitIya tRtIya padA meM cikadeva rAjA ke guNoM kA nirUpaNa karate hue isa rAjA kI vaMzAvalI kA pratipAdana kiyA gayA hai| cauthe paga meM batAyA gayA hai ki kavi ko gajA ke sAtha kisa prakAra mitratA prApta huI aura kaise use satya itihAsa prakaTa karane kI preraNA prAna huI / 5 ve padA se lekara 36 veM pada taka batAyA gayA hai ki cikadeva rAjA ke vaMzavAloM ne maimUra meM rAjya kisa prakAra kiyaa| inake pUrvarAja cAmarAya baDeya maisUra se calakara zAsana nirIkSaNa ke liye zravaNabelagona pAye aura dakSiNa prAcAryoM ke sambandha meM pUcha-tAcha kii| 37 veM padya se 27 padya taka batAyA gayA hai ki bommana nAma ke kavine rAjA ke prazna kA uttara dete hue kahA ki isa vaMza ke cArukIrti paMDitAcArya jagadeva nAma ke telaMga deza ke rAjA ke virodha ke kAraNa bhallAtakIpura ke rAjA bhairavadeva ke yahA~ haiN| rAjA ne cArukIti paMDitAcArya ko vApasa bulAne kI AjJA dI aura vaha vahA~ kI zAsana vyavasthA ko vyavasthita kara zrIraMgapura paTTaNa meM lauTa aayaa| eka samaya rAjadaravAra meM mantravAda kA prasaMga utpanna hone para padma paMDita aura padmANa seTTi ke parAmarza ke anusAra cArukIrti paMDitAcArya ko sammAna pUrvaka bulaayaa| cAhakIrti kI vidvattA, tyAga aura guNoM se mugbha hokara rAjA ne kSetra, prAmAdika bheMTa dekara zravaNa

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44 [bhAga 17 belgola meM unheM rahane ko bAdhya kiyaa| suvyavasthA ke liye isa sthAna kI sImA nirdhArita kara dI tathA ukta prAcArya se nirbhaya hokara rahane ke liye anurodha kayA / ina cArukIrti ke pazcAta isa gaddI para vimalAcArya kA paTTAbhiSeka huaa| isake anantara isa sandhi meM cAmarAya baDeya ke pazcAta cikkarAja deva ke janma hone taka, bIca ke sabhI rAjAoM kA saMkSipta paricaya diyA gayA hai| yaha paricaya aitihAsika hai, paurANika nhiiN| cikkadeva rAjA kI 'zrRMgAra karNATaka cakravartI' upAdhi tathA virudAvalI kA nirUpaNa lagabhaga 20 padyoM meM kiyA gayA hai| isa varNana meM kavine apanI kavi pratibhA kA paricaya bhI diyA hai, sAtha hI aitihAsika tathyoM kI vivecanA bhI kI hai|| isa sandhi meM Age batAyA gayA hai ki cArukIrti yogIndra nAma prAcArya kA kyoM par3A tathA zravaNabelagola meM unake sAtha virodha utpanna hone kA kAraNa kyA thA ? cikkadeva rAja ne cArukIni prAcArya ke zravaNabelagolastha virodha kA zamana kisa buddhimanA se kiyA tathA unheM sarvadA ke liye zravaNabelagola meM kisa prakAra sthira kara diyaa| Age isa sandhi meM zrI mahAvIrasvAmI ke anantara cAmakIni paMDitAcArya taka samasta AcAryoM ke vaMzoM ke sambandha meM prakAza DAlane kI pratijJA kI hai| tRtIya sandhi ke prArambha meM bhagta kSetra nathA kAla bheda kA varga vistAra pUrvaka lagabhaga 50 padyoM meM kiyA gayA hai| 21 ve tIrthakara bhagavAna mahAvAra ke maniSa paricaya ke anantara tIna kevalI, pA~ca atakevalI. gyAraha daza pUrvadhArI, cAra AcArasaMgadhArI ke nAmoM kA ullekha saMkSipta paricaya ke mAtha kiyA hai| isa sandhi meM saMgha sthApanA ke itihAsa para bhI prakAza DAlA gayA hai| zrIdana, zivadAna yogI, arudatta muni aura ahaMvalyAcArya ke sambandha meM 20 padyoM meM aneka jJAnavya bAteM batAyI gayI haiN| saMgha bheda ke kAraNa kA ullekha karate hue banAyA gayA hai ki eka samaya ahaMduyalyAcArya vihAra karate hue ujjainI meM pahu~ce, inake sAtha solaha hajAra muniyoM kA maMgha thaa| jaba varSAyoga kA samaya AyA to AcArya asamaJjasa meM par3a gye| socane lage ki itane muniyoM ko eka sAtha lekara rahanA saMbhava nahIM ho sakegA, ataH sakuzala vAyoga ko samApti tathA vibhinna sthAnoM meM dharma pracAra ho sake isaniye unhoMne tIna-tIna hajAra muniyoM kA saMgha banAkara tathA eka-eka zrAcArya ko saMgha kA adhipati banAkara cAroM dizAoM kI ora bheja diyaa| prAcArya ne svayaM apane sAtha cAra hajAra muniyoM ko lekara ujjainI meM varSAyoga dhAraNa kiyaa| cAroM dizAoM meM bheje gaye muni varSAyoga bitAkara prAcArya zrI ke samakSa upasthita hue| AnArya mahArAja ne pUchA ki kyA sabhI muni Agaye ? saMghAdhipatiyoM ne uttara

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kiraNa 1] munivaMzAbhyudaya - aitihAsika kAvya diyA ki hA~, hamArA saMgha A gayA / hama apane-apane saMgha sahita upasthita ho gaye / isa uttara ko sunakara arhavalI AcArya ne vicAra kiyA ki aba isa pacama kAla meM muniyoM kA saMgha eka nahIM raha sakegA, zrataH pUrva dizA meM varSAyoga karanevAle muniyoM ke saMgha kA nAma prAcI saMgha yA senavRkSa ke nIce dhyAna karane ke kAraNa senasaMgha rakhA / dakSiNa dizA meM varSAyoga dhAraNa karanevAle muniyoM ke saMgha kA nAma dakSiNAcArya saMgha yA nandivRkSa ke nIce dhyAna karane ke kAraNa nandisaMgha rakhA / uttara dizA meM varSAyoga karanevAloM muniyoM ke saMgha kA nAma udIcI-maMtra athavA ziva nAma kI guphA meM varSA yoga dhAraNa karane ke kAraNa ziva saMgha rakhA ina prakAra cAroM saMghoM kI sthApanA kI gayI / 45 cautho sandhi ke prArambha meM maMgalAcaraNa ke uparAnta valI AcArya aura unake ziSyoM ko santoSavRtti kA varNana hai / 3 re patra meM batAyA gayA hai ki eka dina AcArya ne apane abhinava saMgha ko pRthaka-pRthaka dizA aura dezoM meM bihAra karane kA Adeza diyaa| guru ke Adeza ke anusAra nAroM saMpati AcAryoM ne guru caraNoM meM namosstu kara prasthAna kiyaa| 5-6 veM padya meM batAyA gayA hai ki nandisaMgha ke AcArya tIna hajAra muniyoM ke sAtha vihAra karate hue zravaNabelagola sthAna meM aaye| ye isa nagara meM cikagara pahAr3a para antarIkSa pArzvanAtha ke caraNoM ke samIpa namaskAra kara baiTha gaye / samasta muniyoM kA saMgha yahIM AtmaciMtana karane meM lIna ho gyaa| isI bIca samrATa candragupta aneka vAthoM ke sAtha antarIkSa bhagavAna pArzvanAthake darzana ke liye aaye| jinendra bhagavAna ke darzana kara munisaMgha ko namaskAra kiyA tathA apanI jijJAsA ko zAnta karane ke liye AcArya zrI se prazna kiyA ki mahArAja yaha mUrti adhara meM kyoM virAjamAna hai ! bhUmi kA sparza kyoM nahIM karatI hai ? isakI mahimA kyA hai ? kRpAkara samasta bAteM batalAne kA kaTa kareM / zrAcArya - munisuvratanAtha tIrthakara ke tIrthakAla meM mahApratApI mahArAja rAmacandra hue| sItAharaNa ke anantara mahArAja rAmacandra ne apane bhAI lakSmaNa ke sAtha laMkA para AkramaNa kiyaa| rAma rAvaNa ko parAstakara sItA ke sAtha ayodhyA ko lauTe / laMkA meM mahArAja rAma ko 'gommaTa vimba' aura mahArA sItA ko 'pArzvanAtha trimba' bahuta hI manojJa aura rucikara pratIta hue ataH una donoM ko sAtha lekara ve cle| rAste meM belagola sthAna ko sundara aura bhavya dekhakara vahIM kucha dina ke liye Thahara gye| mahArAja rAmacandra ne gommaTa bimba ko vindhyagiri para aura mahArAnI sItA devI ne 'pArzvanAtha fror' ko fruit pahAr3a para sthApita kara pUjA kii| kucha dina rahane ke uparAnta jaba

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bhAskara [bhAga 17 - mahArAja rAmacandra jI ne vahA~ se prasthAna kiyA aura ve gommaTa viSa ko uThAne lage to vaha uTha nahIM sakA, vahIM sthira ho gyaa| idhara pArzvanAtha bimdha ko bhI jaba somAdevI ne uThAyA to, vaha bhI adhara meM hI raha gayA, jisase usI dina se isakA nAma antarAla pArzvanAtha yA antarIkSa pArzvanAtha par3a gyaa| ina donoM bimboM ke laMkA meM rAvaNa mandodaro sahita pUjA kiyA karatA thaa| bhagavAna neminAtha tIrthakara ke tIrthakAla meM eka dina bhramaNa karate hue arjuna aura bhIma vindhyagiri para aaye| yahA~ vizAla kAya gommaTa myAmo ke nimba ko devakara bahuta prasanna hue aura jina darzana kara apane ko dhanya maanaa| pahAr3a para nigavaraNa mUrti ko khar3I devakara ani socane lagA ki yaH muni isa prakAra nigavaraNa rada kara surakSita nahIM raha skegii| zona. aAnapa aura varSA ke kAragA isameM vikAra bAne kI saMbhAvanA hai ataeva isakI sajA kA prabandha karanA nitAnta Avazyaka hai| donoM bhAiyoM se salAha kara usa vizAla mUni kI rakSA ke liye yaha taya kiyA ki ise patthara kI vizAla caTTAnoM se Dhaka denA caahiye| apanI ima malAha ke anusAra bhIma ne bar3I-bar3I caTTAnoM ko lAkara gammaTamvAmI ke bimba ko Dhaka diyA / yaha mahArAja candragupta prAcArya ke isa kathana ko sunakara bahuna prabhAvita hue| unake mana meM isa mUrti ke uddhAra kI bhAvanA jAgrata huii| candragupta ne pahAr3a para eka mandira kA nirmANa karAyA tathA prAcAya mAgata kA upadeza mRta pAna kiyaa| dharmA padeza ko sunakara candragupta ke mana meM anya na virakti utpanna huI zrIra dAnaNAcArya ke caraNoM meM dIkSA lene kI icchA prakaTa kii| prAcArya mahArAja ne candragupta ke mAnaka para pIchI rakhakara aAzavAda diyaa| candragupta gommaTa svAmI ke mani kA uddhAra to nahIM kara sakA, kintu antarIkSa pArzvanAtha kA mRtti ko apane banAye mandira meM sthApita kara pratiSThita kiyaa| dakSiNAcArya bhadrabAhu muni hI the ! inake caraNoM meM namo'snu kara tIna sau rAjakumAroM ke sAtha candragupra ne dIkSA grahaNa kii| isa mandhi meM Age navIna rAjakumAroM aura candraguma muni kI tapasyAoM kA varNana kiyA gayA hai| bhadravAha svAmo ne apanA nikaTa samaya jAnakara candragupra ko dakSiNAcArya ke pada para pratiSThita kiyA aura vaha svayaM samAdhi prANa kara AtmakalyANa meM laga gye| isase Age candragupta kI yogyatA, jJAna, tapazcaryA Adi kA vistAra pUrvaka varNana kiyA gayA hai| inheM siddhAnta zAstroM kA pUrNa jJAna thA, inakI kIti sarvatra vyApta tho| paTTAcArya ho candragupta prAma, nagara, kheTa, karvaTa, pattana, Adi meM dharmopadeza dete hue vihAra karane lge|

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kiraNa 1] munivaMzAbhyudaya - aitihAsika kAvya pA~cavIM sandhi ke prArambha meM maMgalAcaraNa karane ke uparAnta batAyA gayA hai ki candragupta nandisaMgha ke cAra hajAra muniyoM ke adhipati ho apanA paTTa padmanandi AcArya ko de Atmazodhana meM pravRtta hue| kucha kAla ke anantara devasaMgha aura zivasaMgha meM yogya paTTAdhIzoM ke na hone ke kAraNa ye donoM saba bhI nandisaMgha meM mila gaye aura ina tInoM ke ekIkaraNa kA nAma pazcimottara sNv| pazcima + uttara + dakSiNa ) par3A / isa sandhi meM Age batAyA gayA hai ki devalyAcArya, gRddhapicchAcArya, umAsvAmi padAcArya padmanandi padmanandi munivara aura kundakundAcArya ye pAMca nAma padmanandi AcArya ke haiN| pazcimottara maMtra ke adhipati se hI AcArya hue the| 54 veM padma se 66 veM padya taka batAyA gayA hai ki padmanandi AcArya ne apanA paTTa boranandI zrAcArya ko diyA / vIranandi AcArya ne candramakA likhA hai / 47 isa sandhi ke patha meM candramA ke viSaya kA varNana hai tathA vIra ndI zrAcArya ke sambandha meM jJAya bAtoM para prakAza DAlA gayA hai| bIranandI ne apanA pada golAcArya ko diyA / golAcArya ne apanA pada mahIkAkA lagnAcArya ko diyA / unhone siddhAnta cakravartI ko diyA / padmasiddhAnta cakravartI 6000 suniyoM ke saMgha ke adhipati the / isa maMtra meM eka muni zAkaTAyana nAma ke the, jinhoMne zadAnuzAsana nAma kA vyAkaraNagrantha likhA tathA apane nAma para isa grantha kA nAma bhI zAkaTAyana rakhA / isa grantha para amoghavRtti nAma kI mahattvapUrNa TIkA likho / isa prakAra vyAkaraNa zAstra ko vyavasthita zAkada muni ne kiyA / kAlAntara meM siddhAntavakravatI apanA pada unhIM zAkaTAyanacArya ko dekara Atmazodhana meM lIna hue| yaha sakalazAstra pAraMgata ho kara 920 muniyoM ke madhya meM candramA ke samAna zobhita hote the| inake tatvAvadhAna meM muni saba ne aneka dezoM meM vihAra kara jainadharma kA pracAra kiyaa| isake pazca na isa saMgha meM kunabhrUNa muni devanandA tI deva aura prabhAcandra muni ye nAra prabhAvaka AcArya hue| ina cAroM sabase adhika prabhAvaka kulabhUSaNA hue, jisase saMgha kA pramukha kAryabhAra Apake hI upara Akara par3A / azeSa tInoM AcArya bhI prabhAvanAcArya ke pada para pratiSThita ho jainadharma kI prabhAvanA karate rahe / bhaTTa akalaMka isa sandhi ke 145 veM padya meM batAyA gayA hai ki devI ne padmAvatI devI kI sAdhanA kI tathA rasAyana Adi aneka vidyAoM kI siddhi prApta kI / 116 veM padya meM kahA gayA hai ki prabhAcandra muni ne jvAlAmAlinI devI kI sAdhanA kara anupama khyAti prApti kI tathA nAnA prakAra se jainadharma kI prabhAvanA kara dharma ko unnata banAyA /

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bhAskara [bhAga 17 117 veM padya meM batAyA gayA hai ki bhaTTAkalaMka deva ne kusumAjali yakSi kA sAdhana kara jainadharma kA udyotana kiyaa| isake Age ke padyoM meM ina cAroM prAcAryo kA upasaMhAra rUpa se varNana hai| yaha grantha pUrA nahIM hai, kyoMki granthakoM ne advalI se lekara cArukIrti AcArya taka samasta AcAryoM kI vaMzAvalI kA varNana karane kI pratijJA kI thI; kintu akalaMka deva ke anantara vaMzAvalI nahIM do gayI hai| ataeva yaha sunizcita hai ki yaha anya adhUrA hai| isakI pUrI prati jahA~ ho, vahA~ ke adhikAriyoM ko sUcanA dene kI kRpA karanI caahiye| isa prantha kI varNana zailI kAvyAtmaka hai| prAcAryo' kI paTTAvalI meM bhI anya granthoM kI apekSA kucha antara hai| kavi cidAnanda ne isameM prAcAryoM ke itihAsa ke sAtha maisUra ke rAjavaMza kA bhI itihAsa diyA hai| cikkadevarAya tathA isake pUrva vaMzajoM kA nirUpaNa bhI isa grantha meM kiyA gayA hai| zravaNabelagolastha gommaTasvAmI kI pratimA kA itihAsa manoraJjana aura jJAnabarddhaka hai| itihAsa isa bAta kA mAnI hai ki gommaTa svAmI kI ukta mUrti kI pratiyA cAmuNDAya ne kI thI. parantu cAmuNDa rAya ko bhI yaha prAcIna mUni hI upalabdha huI thii| usane vAraNoM ke dvArA kevala caTTAnoM ko mUrti para se haTA diyA thaa| jaba mRti prakaTa ho gaye'. nava ramako mAnezvarI darzana kara bahuna prasanna huI / kyoMki cAmuNDarAya apanI mAtA ke aAgraha se podanapura ke gommaTasvAmI ke darzana karane jA rahA thaa| podanapura meM bharata cakrapanoM ne 51 dhanuSa pramANa eka khagAsana pratimA sthApita kI thii| samayAnusAra ina mUni kA darzana jana sAdhAraNa ke liye asaMbhava ho gayA thaa| kevala munijana hI mAtrayala se usa mUrti kA darzana kara sakate the| cAmugaDarAya ne apana: anaI dviArA yaha jAnakara ki isa sthAna para gommaTa svAmI kI mRti hai, bAgA calAyA jisase bhAma dvArA ekatrita caTTAna khaNDa alaga ho gaye aura mRtti kA mAnAtkAra hone lgaa| zravaNabelagola prAcIna kAla se kalA, sAhitya aura dharma pracAra kI dRSTi meM mahatya. pUrNa sthAna rahA hai / jaina saMskRti kI lagabhaga DhAI hajAra varSoM kI gaurava gAthA isa sthAna para surakSita hai| yahA~ ke vizAla, ramaNIka aura divya mandira, prAcIna gumA anugma mUrtiyA~ evaM utkIrNita zilAlekha isa sthAna kI mahanA prakaTa karate haiN| agaNita RSi-muniyoM ne yahA~ tapasyA kara apanI antarAtmA ko pavitra kiyA thA, aneka yAtriyoM ne zraddhA se prerita ho isa pavitra sthAna ke darzana kara apane janma ko saphala mamajhA thaa| zravaNavelgola zabda kA artha hI, 'jaina-muniyoM kA dhavala marovara hai| mahArAja rAma. candra, arjuna, bhIma Adi ne isa sthAna para rahakara sAdhanA kI thii| laMkA se lauTate

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kiraNa 1] munizAbhyudaya - aitihAsika kAvya samaya rAmacandrajI yahA~ 25 dina taka rahe, usI samaya yaha gommaTasvAmI kI mUrti yahA~ sthApita huii| isa mUrti kI U~cAI 27 phITa batAyI jAtI hai| samrAT mArasiMha, samrAT indra, samrAT rAjamalla, vIravara cAmuNDarAya, daNDAdhipa gaMgarAja, mantripravara hulla Adi narapuMgatroM kA sambandha zravaNabelagola se rahA hai| isa prakAra isa kAvya grantha gola kA itihAsa diyA hai| kavi ne apane samaya se pUrva kI bAtoM ko janazruti ke AdhAra para na likhakara aitihAsika tathyoM ke sAtha samanvaya karate hue likhA hai| kAvyAtmaka varNana meM itihAsa kI gandha sarvatra vartamAna hai / upamA, utprekSA, rUpaka aura atizayoktiyoM ke rahate hue bhI aitihAsika vyaJjanA tirohita yA dhUmila nahIM hone pAyI hai / isa racanA kI sabase bar3I vizeSatA tathyanirUpaNa kI sarasatA hai| rasa aura bhAva ko akSuNNa rakhate hue bhI tathya pratipAdana meM kamI nahIM Ane pAyI hai| ANIES 46

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samrATa sampati aura usakI kRtiyA~ [le - zrIyuta paM0 nemicandra zAstrI, jyotiSAcArya, sAhityaratna ] jaina siddhAnA-bhAskara bhAga 16 kiraNa 2 meM samrAT samprati ke paricaya aura mahattA ke sambandha meM bahuta kucha likhA jA cukA hai| maurya sAmrAjya kI vaMzAvalI itihAsa ke AdhAra para isa prakAra hai| - candragupta ne I0 pU0 620 se 26- I0 pU0 arthAna 24 varSa rAjya kiyA, isake pazcAta isakA putra vindusAra rAjyAsIna huA. imane I0 pU026- se I. pU. 272 taka arthAt 26 varSa rAjya kiyaa| isake pazcAt inake putra azokavaddhana ne rAjyabhAra grahaNa kiyaa| isane I0 pU0 272 se I0 pU0 262 taka arthAt 40 varSa rAjya kiyaa| azoka ke uttarAdhikAriyoM kI vaMzAvalI nimna hai| azoka rAnI padmAvatI rAnI tiyara kSatA gaganI saMdhi mitrA, rAnI amaMdhi mitrA kA dAmA kuNAla (suyaza). dazaratha nImara kI mahendra kumAra, naI mitrA kanyA janAI. __.54,78vapakI zrAyu , 5 varSa kI prAya ye donoM bhAI bahana buddhadharma ke pracAra meM lage rahe saMprati urpha priyadarzina, zAlizuka urpha bandhu pAtita dharmAzoka, indrapAlita RSabhasena baloka tIvara cAimatI kanyA varala putra matyaputra zanizuka yA subhagasena devapAla ke sAtha nibaMTana sUka tumAra dAmAdara vivAha huA thA.

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kiraNa 1 samrAT samprati aura usakI kRtiyA~ kucha aitihAsika vidvAna samprati kA uttarAdhikArI zAlizuka ko mAnate haiM / isane I. pU. 207 se I0 pU0 206 taka arthAta eka varSa gajya kiyA thaa| zAlizuka kA putra devavarmA huaA, isane I. pU. 206 se I. pU. 166 arthAt 7 varSa rAjya kiyaa| isake do putra hupa zatadhanuSa aura vRhadraya / zatadhanuSa ne I0 pU0 168 se I0 pU0 161 taka arthAt 8 varSa rAjya kiyA tathA bRhadratha ne I0 pU0 261 se I. pU. 1-4 taka arthAt 7 varSa rAjya kiyaa| isake pazcAt isa vaMza kA yogya rAjyazAsaka ke na hone se rAjya samApta ho gyaa| dindU purANoM meM kuNAla kA zAsana kAla I0 pU0 232 se I0 pU0 224 taha arthAt 8 varSa taka mAnA gayA hai| parantu jaMna aura bauddha mAhitya meM andhA hone ke kAraNa kuNAla ko zAsaka nahIM maanaa| vAstavika bAta yaha hai ki purANoM meM azoka taka to maurya vaMzAvalI eka mpa meM milatI hai, para isake bAda kI vaMzAvalI meM paraspara mata bhinnatA hai| viNa purANa aura bhagavata purANa meM azoka ke uttarAdhikArI kA nAma 'suyaza hai; kintu usI sthAna para vAyu pugaNa meM 'kuNAla' aura brahmANDapurANa meM kuzAla hai| suyaza, kuNAla yA kuzAla ke pIche viSNupurANa meM 'dazaratha' kA nAma hai evaM vAyu aura brahmANDAgaraNa meM bandhupAlita kA nAma milatA hai| bhAgavatakAra isI sthAna para saMyana' nAma likhate haiN| matsya purANa meM azoka kA uttarAdhikArI 'sapnati' (samprati) batAyA hai / pagagakAroM kI isa mata bhinnatA ke AdhAra para yahI kahA jA sakatA hai ki azoka ke pichale maurya rAjAoM kI vaMzAvalI kI purANakAroM ko yathArtha jAnakArI nahIM thI / matsyapurANa ke kathana kA samarthana jaina aura bauddha sAhitya se hotA hai, ataH azoka kA uttarAdhikArI sampati ko hI mAnanA ucita hai / matsyapurANa meM batAyA hai patrizanu samA rAjA, bhavitA'zoka eva ca / saptati ( samprati ) darzavarSANi, tasya naptA bhaviSyati / / rAjA dazaratho'yau tu, tasya putro bhaviSyati / -matsyapurANa adhyAya 272 zlo0 23-24 bauddha grantha dilyAvadAna ke 29 veM avadAna meM jo vRttAnta pAyA hai / , usase prakaTa hai ki azoka kI bImArI ke samaya azoka kA pautra yuvarAja samprati pATalIputra meM thA aura azoka kI mRtyu ke uparAnta usakA vahIM rAjyAbhiSeka huaa| 1-"api ca rAdhaguma, ayaM me manoratho babhUva koTozataM bhagavacchAmane dAsyAmIti, saca me'bhiprAyo na paripUrNaH / tato rAjAzokena catvAraH koTayaH paripUrayiSyAmIti hiraNyaM muvarNa kukaTArAmaM prepyitumaarbdhH|

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52 bhAskara [ bhAga 17 avadAna kalpalatA meM kSemendra ne bhI sampaddI ( samprati ) ko azoka kA pautra aura uttarAdhikArI mAnA hai| isane likhA hai tatpautraH saMpadI nAma, lobhAndhastasya zAsanam / dAnapuNyapravRttasya, koSAdhyakSairavArayat / // dAne niSiddhe pautreNa, saMghAya pRthvIpatiH / bhaiSajyAmalakasyArdha, dadau savasvatAM gatam // 6 // " - bodhisattvAvadAna kalpalatA pallava 74 pR0 567 tasmiMzca sanaye kunAlasya saMpadI nAma putra yuvarAjye pravartate / tasyAmAtyairabhihitaM kumAra ! azoko rAjA svalpakAlAvasthAyI idaM ca dravyaM kurkuTArAmaM prepavate kozayalinazca rAjAnI nivAsi tavyaH / yAvat kumAreNa bhAMDAgArikaH pratiSiddhAH / yA rAzIkasyApratiSiddhAH ( ? ) tathya suvarNabhAjane zrAhAramupanAmyate, muktA tAni suvarNabhAjanAni kukkuTArAmaM prepayati / ............. atha rAjA'zAMka, sAdudinanayanavadano'mAtyAnuvAca dAkSiNyAta zranRtaM hi kiM kathaya vayam zeSaM tvAmalakArdhamanyavasitaM yatra pratyaM mama / aizvaryamuddhatanadItIyayavezaM pasa " 1 matyendrasya mamApi yat pratibhayaM dAridrayamabhyAgatam // arthAta- rAjA azoka kI bauddhako so karor3a dAna dene kI icchA huI aura usane dAna denA zuru kiyA / 36 varSa meM usane 66 karo to de diyA, para abhI karor3a denA bAkI thA, taba vaha bImAra par3a gayA, jiMdagI kA marInA na samajhakara usane avazeSa nAra karor3a kI cukA dene ke liye khajAne se kukkuTArAma meM bhikSuoM ke liye dravya bhejanA zuru kiyA / mantriyoM ne kunAla putra saMpadI se kahA- rAjana rAjA azoka gratha thor3e dina hI rahanevAlA hai, rAjAzrI kA khajAnA bala hai, ataH kukuTArAma jo dravya bhejA jA rahA hai, use rokanA caahiye| mAM trayoM kI salAha se yuvarAja saMpadI ne kozAdhyakSa kA dhana dene se roka diyaa| isa para azoka ne apane bhojana karane ke sone, cAMdI aura anya dhAtuoM ke pAtroM ko bhI dAna kara diyA jA ke pAsa zrAdhA zravalA zeSa raha gyaa| usane mantriyoM aura prajAgA ko ekatrita kara kahAtAzrI isa samaya pRthvI meM sattAdhArI kauna hai ? sabhI ne eka svara se kahA--pI Izvara sattAdhArI rAjA hai / azoka -- tuma dAkSiNya se jhUTha kyoM bolate ho ? isa samaya hamArA prabhutva adhAmalaka para hai| itanA kaha kara azoka ne use bhI pAsa ke eka vyakti dvArA kuTa rAma saMgha ke pAsa bheja diyaa| saMgha ne yUpameM milAkara Apasa meM bAMTa liyA / rAjA azoka ne antima samaya meM rAdhaguma zramAnya ke samakSa cAra karor3a svarNadAna ke badale meM samasta pRthvI kA dAna kara diyaa| azoka kI mRtyu ke uparAnta zramAtyoM ne saMgha meM 4 karor3a suvarNa dekara pRthvI ko chur3AyA aura vAda meM saMpadI kA rAjyAbhiSeka kiyA gayA / divyAvadAna 26

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kiraNa 1] samrAT samprati aura usakI kRtiyA~ jaina aura bauddha sAhitya meM kuNAla kA andhA honA batAyA gayA hai| vimAtA ke vidveSa ke kAraNa kuNAla ko apane netroM se hAtha dhonA par3A thaa| divyAvadAna aura avadAna kalpalanA meM likhA hai ki kuNAla kI A~kheM bar3I sundara thIM, jisase usakI sundara A~khoM para mohita hokara azoka kI rAnI tipyarakSitA ne usase anucita prArthanA kI, kintu kuNAla ne use svIkAra nahIM kiyaa| apanA apamAna samajhakara rAnI atyanta asantuSTa huI aura avasara milane para badalA lene kI bAta taya krlii| eka bAra rAjA azoka bImAra par3A thA, vegoM ne nAnA prakAra se cikitsA kI, kintu kucha lAbha nahIM huaa| niSyarakSitA ne apanI caturAI aura pari caryA se samrATa azoka ko nigega kara liyaa| prasanna hokara mahArAja azoka ne use sAta dina kA rAjya diyaa| rAjya prApta kara niSyarakSitA ne takSazanA ke adhikArI varga ke pAsa AjJApatra bhejA ki kuNAla hamAre kula kA kalaMka hai, ataH isakI prAMsva nikAla lI jaayeN| phalataH kuNAla ko zrajJA prAna kara svayaM andhA honA pdd'aa| jana pandhoM meM batAyA hai ki vidyAdhyayana ke samaya hI avanti meM kuNAla ko vimAnA tipyaranitA ke par3ayantraka kAraNa anyA honA par3A thA / kuNAla ne apanI buddhimanA se apane putra mamprati ko azoka se rAjya dilavA diyA thaa| samprati ke sambandha meM jana lembo meM do mata pracalita hai| prathama mata vRhatkalpacariNa kalpakiraNAvalI. pariziSTaparva Adi kA hai / isa mata ke anusAra kuNAla ne samprati kI utpatti ke anantara azoka se usake liye gajya mAMgA: azAka ne usA mamaya rAjya de diyaa| dUsarA mana nizItha caNi kA hai, ' isake anusAra samprati ko kumAra bhukti meM ujjayinI kA rAjya milA thaa| itihAsakAroMne jo kuNAla kA rAjyakAla varSa batAyA hai tathA use avanti yA takSazilA kA zAmaka limbA hai: jaina aura bauddha mAnyatA ke anusAra bhI isa kathana ko -jana andha meM kurAna kA apanA meM andhA yA nayA batAyA hai, kintu bauddha granthoM meM na dAzalA meN| ina dAno kapana meM kaI antAnI hai: zoka prAcIna bhArata meM avanti aura takSazilA eka namI thaa| basa mAdA meM avani ke ho artha meM takSazalA kA prayoga huaA hai| vaijayanni koza meM batAyA bhI hai-"apanI syAnanazilA" -- jayantI -- jaina milApa mArakara bhAga :kiraNa 2 pR. 115 3-ki kAhima aMjanI raje kuNAlA bharaNAna-mama putrasthi saMpatI nAma kumArI, dinaM jaM-vRhatkalpacUgi 22 / / + + tasya mutaH kuNAlamatannandanAstrigvaNDabhAnA saMghati nAmA bhUpataH abhUt , saca jAtamAtra eka pitAmahadanarAjaH / ..kalyAMkaraNAvalI 165 4-ujegI se kumArabhAttI dieNA-nizIdhacUrNi

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bhAskara [bhAga 17 eka prakAra se ThIka kahA jA sakatA hai| saMbhavataH andhA hone ke pUrva kuNAla avanti kA yuvarAja thA, ataH yahA~ kA zAsana bhAra kuNAla ke hAthoM meM rahA ho / andhA hone ke pazcAt usane apane pitA azaka se isaliye apane putra ke liye rAjya ko yAcanA kI thI ki andhA hone ke kAraNa usake hAtha se gayA huA ujjayino kA rAjyabhAra usake putra ko mila jaay| kyoMki mahArAja azoka ne kuNAla ke andhA hone ke anantara apane dUsare rA: kumAra ko zravanti kA zAsaka banA diyA thaH / tathA kuNAla kI gujara-basara ke liye eka-do gA~va de diye the| isa prakAra ke vicitra asamaMjasa kAraka paristhiti meM kuNAla ko yA usake putra samprati ko anti kA zAsana milanA jarA kAThana thA; isIliye buddhimAna kuNAla ne narakIya soya kara rAjA ko vacana baddhakara adhikAra prApta kiyaa| __ mere isa kathana kA abhiprAya yaha hai ki azoka ke pazcAt kuNAna ne zAmana nahIM kiyA; kintu usakI jIvita avasthA meM kucha dinoM taka yuvarAja pada kA bhAra kuNAla ke Upara rahA thaa| avanti meM amAtyoM kI pariSada ko sahAyatA se kuNAla ne rAjya kArya kiyA thaa| azoka kI mRtya ke pUrva samprati yuvarAja pada para prAmI thA nayA avazeSa cAra karor3a mubagadAna. jise azoka khajAne meM kukaTArAma pahacAnA cAhatA thA, samprati ne rukavA diyA thaa| yuvarAja kAla meM samprani avanti kA zAsaka bhI thaa| Arya suimti se samprati ne yuvarAtakAla meM hI jainadharma ko dIkSA lI thI. isI kAraNa jaina lekhakoM ne use dakSiA ke samaya yavagata yA anti zAmaka liyA hai| divyAvadAna aura avadAna kalpalatAna nAmaka bauddha granthoM meM rae banAyA gayA hai ki azoka kI mRtyu ke pazcAna bauddha maMgha meM cAra karor3a svarNa de kara samprati rAjyAsana para pratiSThita huA thaa| isane azoka ke dAna ko roka diyA thA, isaliye bauddha lekhakoM ne isakI nindA kI hai, ise lobhI. madAndha Adi kahA hai| 1-paritabinA ujegI zrarAgAmma disaNA-kalpacugi 2---gaGgAntrumArarucigaM caturambugazi balAvilAmavasanAM malayAvataMsAma / datvA'khilA vasumatI ma samAsasAda, pagayaM pramANa kala nAhitaM hinAya || pragnyAta pagaNa yati koTimuvarNa dAne, yAte divaM nagpatAvatha tamA pAtraH / zepeNa mantrivacasA kSitimAjahAra, spaSTakrayI kanakakATi catuprayena // x x x avadAna kalya la0 50 74 zlo0 11-12 epa rAjJo zokasya manoratho abhUya kATizanaM bhagavacchAsane dAnaM dAsyAmIti tena pagaNavati. koTayo dattA yAvad gajJA pratiSiddhAH, tadabhiprAyeNa gajJA pRthivI maMdhe dattA yAvadamAtyezcatasrAH koTayo bhagavacchAsane datvA pRthivI niSkrIya saMpadI rAjye prtisstthaapitH| - divyAvadAna 26

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kiraNa 1] samrATa mamprati aura usakI kRtiyA~ azoka kI mRtyu ke uparAnta mamprati ne pATalIputra ke siMhAsana para sthita ho apanI rAjya vyavasthA ko sudRr3ha kiyaa| usane yuvarAja kAla meM hI kAThiyAvADa aura dakSiNApatha ko svAdhIna kara liyA thaa| ziIthacUrNi meM batAyA gayA hai -"tegaNa muTu visayA aMdA damilA ya zroyaviyA" imI sambandha meM kalamacUrNikAra ne likhA hai- "tAhe teNa saMpaNA ujAgIzrAI kareM dakSiNa baho manyo tattha ThiegNa vi ajAvito" amIna usa samprani nareza ne mamamna dakSiNApatha ko svAdhIna kara liyA thaa| isa prakAra pazcima aura dakSiNa bhArana rAjyAbhiSeka hone ke pahale hI yuvA avasthA meM samprati ke zrAdhIna the| pUrvIya bhArata magadha ke ra jyasiMhAsana para abhiSikta hone ke pazcAt mamprati ke adhikAra meM paayaa| muni zrI kalyANa vijaya jI ne vAra nirvANa saMbana aura jaina kAla gaNanA' nAmaka pustaka meM anumAna kiyA hai ki mamnati ke pUra pUgara bhArata kA kucha bhAga azoka ke dvitIya putra dazaratha ke adhIna thA / kuNAla ke andhA hone ke uparAnta jaba taka avanti kA zAsana samprani kA nahIM milA, taba taka azoka kA yahI dvitIya putra dazaratha avanti kA zAsaka rahA hogaa| muni jI ke isa anumAna kI puSTi dazaratha ke nAma ke upalabdha zilAlekhoM se bhI ho jAnA hai| samprati ne apane rAjya meM apanI koni ko sthAyI rakhane ke liye zilAle va aura stambha lekha khudavAya tathA aneka stUgaM kA nirmANa kara janatA kA kalyANa kiyaa| yaha itanA nirabhimAnI thA ki isane apanA pUrA nAma kimI bhI zilAlemba yA stambha lekha meM kIna nahIM kraayaa| kevala mahArAja priyadarzina ke nAma se sabhI lekha khudavAye haiN| bhramavaza logoM ne azoka ko prayadAzana mAna liyA hai, jimase samprati kI sArI kRtiyAM Aja azoka kI mAnI jAne lagI hai| azoka ke nAma ke jitane zilAlekha pracalita haiM, unameM do-tAna ko chor3a zapa sabhI samprati ke haiN| sampratine apane priya hisA dharma ke pracAra ke liye jainamAnyatA ke anusAra dharmAjJAeM pracalita kI haiN| mahAgaja sampati ne pramukha caudaha zilAlekhoM ko noyaMkaroM ke nirvANa sthAna, apane kuTumbayoM ke mRtyu sthAna aura apane janma sthAna para khudavAyA hai| usakA vizvAsa thA ki nirvANasthAna para yAtrA ke liye pAnevAle yAtrA ina dharmAjJAoM se lAbha uThAyeMge tathA saMsAra se virakta ho, apanA kalyANa kareMge 1 jaina sampradAya ke 21 tAroM meM se zrI RSabha nAtha ne aSTApada parvata se, neminAtha ne giranAra parvata se. vAsupUjya svAmI ne campApura ke samIpavartI parvata se, mahAvIra svAmI ne pAvApurI se bhIra zapa bosa tIrthaMkaroM ne zrI sammeda zikhara (pArzvanAtha hila ) se

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bhAskara [bhAga 17 nirvANa lAbha kiyA hai| samprati ne ina nirvANa sthAnoM para tathA apane janma sthAna bhA-virATa evaM apane kuTumbiyoM ke samAdhisthAnoM para zinAne va khudavAye haiN| isane apanA priya cinha hAthI pratyeka zilAlekha meM achUta karAyA hai| hAthI ke priya hone kA kAraNa yaha hai ki pratyeka tIrthakara kI mAtA ke solaha sapnoM meM zveta hAthI prathama myAna hai| jainagranthoM meM yaha bhI batAyA gayA hai ki samprati ke janma ke pUrva isakI mAtA ne bhI zveta hAthI kA svapna dekhA thA, ataH ise hAthI kA cinha ayanta priya rahA / azoka ke nAma se pracalita caudaha zilAlegya samA ta ke hI hai| varNana nimna prakAra hai| 1-kAlasI ( zilAlekha, hArthI khudA huA hai !-zrAdinAya RSabha nAtha) tArtha kara kA mokSa sthAna aSTApada parvata batAyA hai| prAcIna kAla kA prayApada to devoM ne naSTa kara diyA hai| samrATa priyadarzina ke samaya meM kAlamI hI aSTApada mAnA jAtA thA; ataeva isakI talahaTI meM zilAlekha samrATa priyadarzina ne khudvaay|| -jUnAgar3ha giranAra jo. zilAlegya ara hAthaH utkariNata hai )-vAIsaveM tIrthakara neminAtha kA mokSa sthAna giranAra parvata batAyA gayA hai| prAcIna parvata kI talahaTI dhIre-dhIre haTakara vartamAna giranAra parvata ke sthAna para pahuMca gayA hai| samrATa priya. darzina ke samaya yaha talahaTI usI sthAna para thI. jisa para yA zilAlekha maGkina hai| hamAre isa kathana kA puSTi mudarzana tAlAva kI prazamni se bhI hotA hai| isameM banAyA gayA hai ki yaha tAlAba giranAra pavata ka talahaTA meM banavAyA gayA thaa| parantu aAja yaha giranAra se dUra par3atA hai / dhaulI : (zilAlegya, sthala hAtha adhina hai / -nAgama meM bIsa tIthaMkaroM kI nirvANa bhUmi zrI sammedaziyara pAzvanAtha hila ) ko mAnA gayA hai| mamrATa priya-- yaha sthAna mayukta pradeza ra lagana dAtA kI ra jamunA aura TIma ke saMgama para hai| yI kamAna ko ninya hai| -giranAra jI kI talI meM mudaza nAmaka nAnA hai. hara mAmI rAnA leva kA paTa na sAhaba ne anuvAda karA . he samAnA kI pasanada nAnA samaya meM viNugupta ne banavAyA thaa| isake pazcamake kA dAyale manaTa prayakara samaya meM tuma nAmaka satta dhI ne pahalI bAra nudhAravAdI yA padhanamA yAra unakA nika darzina ke samaya meM duHyaa| dama kathana meM candraguna. agAka pIna ina tAnI zAsakI ke nAma Aye haiN| yA agoka ara priyadarzina ye damana ki hai| pani manAta hI thA, jainAgama meM ima nAma meM isakA ulaya kiyA gayA hai| --jainamiddhala bhAskara bhAga 16 kA pR.15, mApanagara ke mA. pAkA zilAlegba pR. 20 3-yaha stha na grAnakana varganine meM nazA se mAmalanacalI nAma gAva ke pAsa azvatthAmA pahAr3I ke nAma meM prasiddha hai| eka. ma 12 / prazArama khude hai| hAthI

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kiraNa 1] samrAT samprati aura usakI kRtiyA~ darzina ke samaya meM pArzvanAtha hila kI talahaTI dhaulI ke nikaTa thii| isI kAraNa samrATa ne isa pavitra kSetra kI talahaTI meM zilAlekha khudavAyA thaa| isa zilAlekha ke pAsa sthUla hAthI kI mUrti aGkita ko gayI hai, jo isa bAta ko prakaTa karatI hai ki samrATa isa sthAna ko anya sthAnoM kI apekSA vizeSa pavitra samajhanA thA; kyoMki isa parvata para se bIsa tIrtha karoM ne nirvANa lAbha kiyA hai| prAcInakAla meM khaNDagiri, udayagiri sammedazimbara parvata ke hI antargata the| khaNDa. giri nAma svayaM isa bAta kA dyotaka hai ki pahAr3a ke khariData ho jAne ke kAraNa hI yaha nAma par3A hai| mahArAja khAravela ke "maya meM sammedazikhara parvata kI zreNayA~ khaNDagiri, udaya giri taka thiiN| kaliMga nRpati bAravelane vaNDagiri hAthI guMphA kA zilAlekha isI kAraNa vudavAyA thA ki vaha ise mammedazikhara parvata kA bhAga mAnatA thaa| 4 rUpanAtha' ( laghu zilAlekha )- bArahaveM tIrthakara vAsupUjya kI nirvANa bhUmi campApurI ke prAma-pAsa kA koI parvata thaa| isa campApurI ko mahArAja kuNika ne I0 pU0 525 meM basAyA thaa| yaha campAnagarI rUpanAtha aura bharahuna ke bIca meM thii| campAnagarI ke nikaTa ke parva kI talahaTI rUpanAtha meM hI thii| yadyapi isa sthAna para ke lekha aspaSTa haiM tathA hAthI kA cinada bhI miTa gayA pratIta hotA hai| 5pAvApurI- yaha antima tIrthakara bhagavAna mahAvIra svAmI kI nirvANabhUmi hai| jisa prakAra anya tIrthaMkaroM ne parvata ke Ura dhyAnarUr3ha ho nirvANa lAbha kiyA thA, usa prakAra bhagavAna mahAvIra ne nhiiN| inhoMne nirjana muramya vana ke madhya parasarovara se yukta pAvAparI ke sthala bhAga se zukla dhyAna dvArA nirvANa lAma kiyA hai| isa sthAna para koI pahAr3a na hone ke kAraNa samrATa samprati zilAlekha nahIM khudavA sakA hai| 6-7 zAha yAja' gar3hI aura mAnaserA' -ye donoM sthAna inake vaMza ke logoM ke sAmane kI zrAdhI nani kaMgakara banAyI gayI hai| baThe prajJApana ke anta meM 'senA' zabda bhI prAyA hai| 1-yA kala rUpanAtha mayapradeza ke jabalapura jile meM mAnA jAtA hai, prAcIna cammApurI rUpanAtha aura bharahuna ke mana meM thI yA cAnAvAmI kA nivAga bhI isI camApurI ke nikaTavAlI pahAr3I se huzrA yA ! 2- yaha gAya padhimotara mIma prAna ke pezAvara jile kI yusupha naI tahasIla meM hai / isake pAsa eka nAma para naudaha prajJApanAe~ utkIrNita haiN| yaha pahI pezAvara se 40 mIna uttara-pUrva hai| 3-yaha pazramAMtara sImA prAnta ke hamArI jile meM abaTAbAda nagara se 15 mIla uttara kI aura /

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= bhAskara [ bhAga 17 ke mRtyu sthAna haiM / samrAT vindusAra kA jyeSTha putra paMjAba ke vidroha ko zAnta karane gayA thaa| upadravakAriyoM ne zAhabAja gar3hI meM isakI hatyA kara dI thii| samrAT samprati ne isI kAraNa zAhavAja gar3hI meM zilAlekha aGkita kraayaa| mAnaserA samrAT azoka ke choTe bhAI kA mRtyu sthAna hai, vaha bhI kisI upadrava ko zAnta karane gayA thA / 8-- bhAbrU' * virAT -- yaha rAjA priyadarzina kA janma sthAna hai / prema se prerita hokara priyadarzina ne isa sthAna para zilAlekha aGkita karAyA thA / 6- sAsArAma' - yaha samrAT azoka kA mRtyu sthAna hai / yahA~ para pASANa khaNDoM para zilAlekha ati karAyA gayA hai isa lekha meM vIranirvANa saMvat 256 diyA gayA janmasthAna ke 1 hai tathA isa samaya priyadarzina kI avasthA 32 || varSa kI batAyI gayI hai / 10 - mAski'- mahArAja azAka ke bhAI tiSya aura kumAra kuNAla ke samAna avanti meM rahanevAle mAdhavasiMha kA yaha maraNa sthAna hai / lekha aMkita karAyA hai| isI kAraNa yahA~ para zilA 11, 12, 13 - siddha" candragupta, bhadrabAhu svAmI aura kAnta ina sthAnoM meM lekha aMkita karAye haiN| giri, brahmagiri aura cittala durga - mahArAja munirAja ke samAdhi maraNoM kI smRti ke liye yahA~ una tInoM kI mUrtiyA~ bhI vartamAna haiM / 14 sopArA - isa sthAna para bhI kisI muni kI samAdhi huI hai / yahA~ para candragupta ke sAtha meM vihAra karanevAle kSemaMkara nAmaka muni ke samAdhi grahaNa karane kA ullekha bhI milatA hai, ataH isa sthAna para priyadarzina ne zilAlekha aMkita karAyA thA / samrATa priyadarzina ne janatA meM dharma pracAra ke liye zilAlekhoM ke atirikta stambha aura stUpa bhI sthApita kiye tathA stambhoM ke upara siMha kI mUrti aMkita kara stambhalekha utkIrNa kraaye| jisa prakAra isane parvatoM kI zilAoM para zilAlekhoM ke liye 1 - yaha sthAna jayapura rAjya meM hai| jisa patthara para yaha zilAlekha utkIrNa hai, vaha zrAjakala kalakatte kI baMgAla eziyATika sosAiTI ke bhavana meM priMsepa kI mUrti ke sAmane surakSita hai / 2- bihAra ke zAhAbAda jile meM hai / . 13- yaha sthAna nijAma rAjya ke rAyacUra jile meM hai / 4 - yaha sthAna uttara maisUra ke citaladurga jile meM hai / 5 - uttara maisUra ke citaladurga jile meM yaha zrAjakala hai / 6 - yaha maisUra rAjya meM hai / 7- yaha bambaI ke pAsa thAnA jile meM hai /

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kiraNa 1] samrAT samprati aura usakI kRtiyA~ - nirvANa sthAna, samAdhi sthAna evaM apane janma sthAna ko pasanda kiyA thA usI prakAra stambhoM ke liye antima tIrthakara bhagavAna mahAvIra ke tapa sthAna aura upasarga sthAnoM ko pasanda kiyaa| stambha lekhoM meM yaha nizcaya karanA kaThina hai ki samrAT samprati ke stambha kauna-kauna haiM kyoMki mahArAja azoka ne bhI 8400 stambhoM kA nirmANa kiyA thA ataH samrAT samprati aura samrATa azoka ina donoM ke sambhoM kA mizraNa ho gayA hai| phira bhI itanA sunizcita hai ki jina stambhoM para siMha kI mUrti hai, ve sabhI stambha samrATa samprati ke haiN| isane antima tIrthakara bhagavAna mahAvIra ke lAMchana siMha ko mUrti ko stambhoM para sthApita kiyA thaa| isakA abhiprAya yaha thA ki sAmAnya janatA bhI vIraprabhu kA smaraNa unake lAMchana siMha ko dekhakara kara ske| zrI DA. tribhuvanadAsa jI ne stUpoM ke nirmANa kA kAraNa batAyA hai ki bhagavAn mahAvIra svAmI ke nirvANa ke anantara unake paTTadhara AcArya yA anya pramukha jainadharma ke pracAraka zrAvaka, jinhoMne samAdhimaraNa dhAraNa kiyA thA; ke agni saMskAra karake utpanna hue bhasma ko surakSita rakhane ke liye ina stUoM kA nirmANa samrAT samprati urpha priyadarzina ne karAyA thaa| isI kAraNa ina stUpoM ko bhasma karaNDaka kahA gayA hai / athavA yaha bhI saMbhava hai ki mahAvIra ke anantara hue jainAcAryoM ke samAdhi sthAna para unakI bhasma ko surakSita rakhane ke liye stUpoM kA nirmANa karAyA gayA ho / merA anumAna hai ki caubIsa tIrthakaroM ke paJcakalyANaka sthAnoM para samprati ne stUpoM kA nirmANa karAyA thaa| yadyapi mere anumAna kI puSTi anya pramANoM se nahIM hotI hai phira bhI aba taka jo stUpoM ke dhvaMsAvazeSa prApta hue haiM, unase ukta anumAna ko paryApta bala milatA hai| vartamAna rAjamudrA vartamAna rAjamudrA, jise bhArata sarakAra ne azoka kI mudrA mAnakara svIkAra kiyA hai, vAstava meM samrAT samprati kI hai| samrAT samprati urpha priyadarzina ne sAranAtha meM jo stambha khar3A kiyA thA, usapara tIna siMhoM kI mUrtiyA~, siMhoM ke nIce dharmacakra yathA isake dAI, bAI ora baila aura ghor3e kI mUrtiyA~ aMkita karAyI hai| isa mudrA ke sabhI pratIkoM kA jaina saMskRti se sambandha hai| siMha antima tIrthakara bhagavAn mahAvIra kA lAMchana thA, ataH antima tIrthakara kI smRti kI liye siMha kI mUrti ko apanAyA thaa| jainAmnAya meM samyagdarzana, samyagjJAna aura samyak cAritra ye tIna ratna mAne jAte haiM, ina tInoM kA upadeza bhagavAna mahAvIra ne diyA thA ataH tIna sihoM kI mUrtiyA~ rkhiiN| ina mUrtiyoM kA saniveza bhI jaina saMskRti ke pratIkoM ke anusAra kiyA gayA hai| bIcavAlA siMha samyagdarzana kA pratIka hai tathA agala

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60 bhArakara [ bhAga 17 bagala ke siMha, jinakA viruddha dizAoM kI ora mukha hai; samyagjJAna aura samyak cAritra ke pratIka haiM / dharmacakra ke dAI', bAIM ora rahanevAle baila aura ghor3e kA sambandha jainapratIkoM se . haiN| baila isa kAla ke prathama tIrthaMkara bhagavAn RSabhadeva kA lAMchana hai tathA ghor3A tRtIya tIrthakara saMbhavanAtha kA lAMchana hai; samrAT samprati ne dvitIya tIrthaMkara ajitanAtha ke cinha hAthI kA prayoga isaliye nahIM kiyA ki usane zilAlekhoM meM hAthI kA prayoga kiyA thA / ataH prathama aura tRtIya tIrthaMkara ke cinhoM ko ti kara apanI dharmabhAvanA kA paricaya diyA / dharmacakra ko bauddha saMskRti se prabhAvita itihAsakAra bauddhAmnAya kI maulika dena mAnate haiM, parantu vAstavikatA kucha aura hai| yaha jaina pratIka hai, prathama tIrthaMkara bhagavAn RSabhadeva ne takSazilA meM isakA pravartana kiyA thA / yadi yaha bauddha paramparA kA pratIka hotA to prAcIna pAlI sAhitya meM isako avazya mahatvapUrNa sthAna milatA / prAcIna jainAgama meM jo ki nizcaya bauddhAgama se prAcIna haiM, dharmacakra kA ullekha milatA hai tathA yojana pramANa suvistRta sarvaratnamaya dharmacakra kI pUjA kiye jAne kA kathana vartamAna hai / dharmacakra prAcIna jaina mUrttiyoM para bhI aMkita milatA hai / kuSANakAla se lekara madhya kAla taka kI jaina pratimAoM ke nIce dharmacakra kA cinha avazya rahA hai 1 mugala kAla meM dhAtu pratimAe~ bhI choTI banane lagI thIM, jisase isa sAMskRtika cinha ko pratimA nirmAtA bhUla gye| paTanA myUjima meM eka dhAtu kA sundara dharmacakra vartamAna hai, jo sAtavI AThavIM zatAbdI kA hai / ArA ke zrI AdinAtha jinAlaya, dhanupurA meM zyAmavarNa kI pratimA ke nIce dharmacakra aMkita hai| jaina purANoM meM batAyA gayA hai ki pratyeka tIrthaMkara ke samavazaraNa ke daravAje para sarvatobhadra yakSa dharmacakra apane sira para liye khar3A rahatA thA / ataH yaha nizcita hai ki dharmacakra jaina saMskRti kA pratIka hai / ataeva vartamAna rAjamudrA kA jaina saMskRti se sambandha hai / bauddha saMskRti se khIMcatAna kara koI bhale hI sambandha jor3ane kA upakrama kare, kintu tathya yahI hai ki samrAT samprati ne isa mudrA ko stambha para aMkita karAyA thA / gaNatantra bhArata ne isa mudrA ko azoka mudrA ke nAma se svIkAra kiyA hai; para vAstavika itihAsa ko avagata kara ise jainamAnyatA milanI cAhiye /

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vividha viSaya zrIyuta bA0 kAmatA prasAda jaina ema0 Ara0 e0 esa0 DI0 ela0 ] 1- " zrImacchaMkara digvijaya" meM jaina unlekha AThavIM zatAdvi meM vaidikaparamparA ke abhyutthAna kA zreya dakSiNa bhArata ke zrI zaGkarAcArya ko prApta hai| unhoMne apane anuyAyiyoM ko AdhyAtmika jJAna-pradAna karane ke sAtha hI unako gharNAzrama dharma kA kaTTara pakSapAtI banAyA thA / zramaNa paramparA kI udAravRtti ke liye vaha eka cinaunI thii| zrI zaGkarAcArya ne apane mata kA pracAra karane ke liye bhArata ke bhinna-bhinna bhAgoM kA daurA kiyA thA aura vividha mata-matAntaroM ke dharmAcAryo se zAstrArtha bhI kiye the| unake ina dauroM aura zAstrArtho kA vivaraNa "zrImacchaMkaradigvijaya" nAmaka grantha meM zrI vidyAraNyasvAmi nAmaka graMthakarttA ne saMkalita kiyA hai / hamAre sammukha usakI 'AnandAzrama saMskRta granthAvali, prandhAGka 22' nAmaka vRti upasthita hai| isameM dhanapati sUri kI TIkA bhI dI gaI hai, isake antargata hamako do sthaloM para jainadharma viSayaka ullekha mile haiN| pahale hI Andhra-karNATakAdi dezoM meM vAda karate huye jaba vaha ujjaina pahuMcate haiM to vahAM kisI kaupIna mAtra dhArI kSapaNaka se unakA vAda hotA hai| TIkAkAra isa ghaTanA ko nimna prakAra citrita karatA hai :"kaupIna mAtra saMdhArI jainastu tata zrAgataH / malena vidagdhasarvAGgaH sadA'rhannama ityasau ||74 || 15 // ucca nnasa cocaiH zUnyAGkaH zUnyapurADUkaH / vindupurA-metazca ziSyaiH sarvabhayaMkaraH // 75 || pizAcavatsamAgatya prAha zrI zaMkaraM gurum / jinodevo'sti sarveSAM muktidaH prANinAM hRdi || 76 // jIvAtmanA sthitaH so'tijJAnamAtreNa sarvadA / muktatvAttasya dehasya pAtAttu samanantaram // 77 // jIvaH zuddhaH sadaivAsti malapiNDastu dehakaH / snAnAdi karmaNA naiva zuddhiM yAti kadAcana ||7= || tasmAtsnAnAdikaM naiva kartavyaM vRthA yataH / [ le J ityukto'sau jagAdedaM maivaM bho jainadurmate // 76 // jIvasya dehatritayaM hi vidyate sthUlazca sUkSmazca tathaiva kAraNam / teSAM kramAjjAtu layo bhavedyadA syAtsaccidAnandavapustadA svayam ||80||

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62 bhAskara [bhAga 17 bhinno'hamIzAditi dhIravidyA baddhamtayA'medadhiyA vimuktaH / evaM vimokSasya sudurlabhasya dehasya pAtAnna sabhApti saMbhavaH // 8 // evaM zrutvA ziSyayuktaH sa jaino bhASAneSAdya vimukto guruNAm / nityaM dhAnyAkarSaNe saMpyuna: padyAbhyAthai reSa jAto baNigvai // 2 // isa prakaraNa meM koI maulika saiddhAntika carca kA prAbhAsa nahIM milatA, balki jaina sAdhuoM ke snAnAdi bAhya kriyAyoM para AkSepa kiye haiM; jo nissAra haiN| gaGgAyamunA meM pratidina snAna karane se kisI kI mukti kaise saMbhava hai ? kintu uparokka aMza meM isI kAraNa jainoM ko pada-pada para kosA gayA hai ! yaha bhI likhA hai ki isa samaya jainI rupaye kamAne meM masta ho jAne ke kAraNa nire baniye ho gae haiN| dUsarA sthala bAhnikA pradeza meM prArhata-samAgama-prasaMga kA nimna prakAra ullekha hai :"pratipadya tu bAhalikAmaharSoM vinayibhyaH pravivRNvati svabhASyam / zavadannasahiSNavaH pratrINAH samaye kecidayA''hanAbhidhAne // 142 // nanu jIvamajIvamaHsravaM ca zisavatsaMvaranirjarau ca bandhaH / api mokSa upaiSi saptasaMkhyAnna padArthAnkathameva saptamayA ||113||ityaadi TIkAkAra ne bAhalIka pradeza ke una Arhata (jainoM ) ko 'vivasanaM samaye pravINaH' likhA hai, jisase unakA digambara jaina honA siddha hai| (satyAhatasaMjJake vivasanasamaye pravINAH ) isa prakaraNa meM TIkAkAra ne jainoM ke sAta tatva, nau padArtha aura saptabhaGgI nayoM kA ullekha kiyA hai aura unakA nirsana apane DhaMga se karane ke lie asaphala prayAsa kiyA hai| saptabhaMgi-naya-jJAna ko samajhane meM vaha nitAnta asamartha rahA hai| jaina vidvAnoM ne inakA samucita uttara likhA hai| ataH yahAM kucha likhanA vyartha hai| ina do sthaloM ke atirikta isa grantha meM jainoM sambandhI aura koI ullekha nahIM hai| kosala ke jaina rAjA sudhanvA ko zaGkara ne apane mata meM dIkSita kiyA ho, aisA ullekha bhI nahIM hai ! ujjaina aura bAlhIka pradezoM meM jainoM kA prAbalya thA, yaha isase spaSTa hai / 2 gunnmaalaa-cupii| jaina siddhAnta bhavana, pArA ke hastalikhita grantha 158 saMkhyaka ko avalokana karane kA suavasara hameM bhavana ke adhyakSa mitravara paM0 neminandra zAstrI ke saujanya se prApta huaa| isa graMtha kA nAma 'guNamAlA-caupaI' hai aura ise kavi khemacandra jI ne racA thaa| yaha bAta graMtha ke anta meM likhe gae nimnAkti puSpikA vAkya se spaSTa hai:

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kiraNa 1 vividha-viSaya "iti zrI tapagaccha madhye candramASAyAM ( candra zAkhAyAM ) paMDina mukticaMdra tat zipya paMDita zrI Semacandra viracitAyAM guNa nAlA-caupaI saMmpUrNa / saMvat 1788 varSe miti caitrasudi 5 dina jAta kusalA lipikRtaM zrImAlapura madhye / zrIrastuH kalyANamAtuH / " isase yaha bhI spaSTa hai ki prastuta prati ko yati kuzala ne caitra sudI 5 saMvat 1788 meM zrImAlapura meM likhA thaa| isa prakAra yaha prati lagabhaga 220 varSa purAnI hai| yadyapi isameM gaja-siMha guNamAla kA prAcIna pAkhyAna diyA gayA hai, parantu kavine usameM apane mamaya ke samAja, sampradAya aura rAjya kA bhI citraNa kiyA hai| kavi jambUdvIpa meM 25 / / Arya dezoM kA ullekha karatA hai-zeSa sabhI anArya deza the| (pArijadeza sADhApacavIsa, tihA~ rahai dharamatarAla adhiis| avara sahu anArija deza / tihAM nahi dharamatauM lavalesa // 2 // ,) vaha likhatA hai ki pUrvadeza meM 12 yojana vistAra kI gorakhapurI nAmaka nagarI thI, jisameM 84 jAtiyoM ke loga rahate the| ' unameM 32 jAtiyAM judI aura pUrNa thiiN| kheda hai, kavi ne inake nAma nahIM likhe haiN| nagara meM jainoM aura zaivoM ke maMdira the tathA bar3e 2 hATa bAjAra the| saba loga dharmAtmA the| isa gorakhapurI meM arimardana rAnA rAjya karatA thA, jisakI kanakAvatI rAnI kI kokha se gajasiMha nAmaka rAjakumAra kA janma huA thaa| usakI zikSA kA prArambha 'OM namaH siddha anurUpa bAraha khar3I se huA thaa| vaha jainadharma kA zradvAlu thaa| rAjA rAnI ne putra kA vivAha kiyA aura rAjyabhAra usako sauMpa kara svayaM caritra pAlane ke liye vanavAsI ho gye| gorakhapurI meM seTha-kanyA guNamAlA ke rUpa para mohita hokara gajasiMha ne usake sAtha vivAha kiyA thaa| isase spaSTa hai ki usa samaya kSatriya vaizyAdi jAtiyoM meM paraspara vijAtIya vivAha hote the| kAraNa yaza gajasiMha guNamAlA se rUTha gaye / guNamAlA akelI rahane lgii| eka vidyAdhara ne use zIladharma se DigAnA cAhA, parantu guNamAlA apane dharma para dRr3ha rhii| vidyAdhara ne prasanna hokara katipaya vidyAyeM guNamAlA ko bheMTa kii| upara gatasiMha usase sazaka rahane lgaa| vaha kisI siddha-puruSa kI talAza meM rahA aura yaMtra-maMtra ke cakra meM par3a gyaa| devI, bhairava, yakSa ko bali dene ko uyata huaa| maMtravAdI yogI avadhUta ne apanI karatUna se usako moha liyaa| isa varNana me tatkAlIna tAMtrikoM aura guru gorakhanAtha ke yogiyoM ke kAryoM kA paricaya milatA hai| udhara eka jogina ke dvArA guNamAlA kI parIkSA karAI gii| guNamAlA zIla ziromaNi thI-kisI ko usake Age kucha bhI na calI / gajasiMha aura guNamAlA saprema rahane lge| eka dina eka vidyAdharI gajasiMha ko harale gaI aura usIkA pati

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bhAskara [bhAga 17 guNamAlA ko uThA le aayaa| donoM ne donoM ko vAsanAnurakta banAne ke asaphala prayatna kiye| gajasiMha bhI svadAra saMtoSatrata meM dRr3ha rahe aura guNamAlA to apane zIla ke lie prasiddha thI hI-saMkaTa ke samaya bhI vaha dRr3ha rhii| pariNAmataH usakI rakSA huii| gajasiMha bhI usase Akara mila gye| jo mAnava apane para vizvAsa rakhatA hai, usake saMkaTa kAla meM usakA dharma sahAyaka banAtA hI hai| siddhAvala tIrtha kI vaMdanA kA varNana vizada kiyA gayA hai / putra prApti ke lie dharma kI ArAdhanA ko hI zreSTha upAya batAyA gayA hai| anta meM unake eka suMdara putra huA jise ghor3e para car3hakara caugAna khelane kA bahuta zauka thaa| eka dina ratnazeSara muni se usane bhI svadAra saMtoSa vrata grahaNa kiyA aura parigraha kA parimANa bhI kara liyaa| vidarbhanagara kI rAjakumArI gAMdhArI Adi rAjaputriyoM se usakA vivAha kiyA gyaa| vaha bhI zIjavata pAlane meM sAvadhAna thaa| usa samaya samAja meM zola maryAdA strI aura puruSoM ke liye samAna rUpa meM vyavahArya thI, anta meM gajasiMha aura guNamAlA ne dharmaghoSamuni se dIkSA le tapa tpaa| isa racanA meM kavine dharma ke nirUpaNa ke sAtha sAmAjika paristhiti aura sAhitya kI sarasatA kA sundara citraNa kiyA hai| ise unhoMne saMvat 1761. meM ToMka nagara meM racA thaa| 3 kyA zaka aura kuSANa prAdi rAjyoM meM brAhmaNa dharma kA nAza kiyA gayA thA ? sva0 ma0 ma. zrI kAzIprasAda jI jAyasavAla sadRza uccakoTi ke itihAsajJa yidvAna kA mata thA ki zaka aura kuSANa rAjAoM ke zAsanakAla meM brAhmaNa dharma ke sAtha bahuta atyA. cAra kiyA gayA thaa| apane 'bhAratIya itihAsa (Histori of India, 150A D.350. A. D. pp. 45-48) meM unhoMne yahI likhA hai| pahalI bAta to unhoMne yaha likho hai ki isa kAla ke purAtatva meM aise hindU avazeSoM kA abhAva hai, jinase yaha siddha ho ki usa samaya hinda pUjA (Orthodox Worship) kA pracalana thA; jaba ki 'matsyapurANa' se spaSTa hai ki usa samaya hindU mandira aura mUrtiyAM banAyI gayI thiiN| ataH una hindU mandirAdi ko zakoM aura kuSANoM ne naSTa kiyA hogaa| isakI puSTi meM vaha yaha bhI likhate haiM ki jaina aura bauddha kalA meM apsarA aura gajalakSmI kA samAveza hinduoM se lekara kiyA gyaa| kintu apsarA aura gajalakSmI kA pracalana to isa kAla ke pahale se bhAratIya kalA meM hotA A rahA thaa| jaina zAstroM meM svargoM ke varNana meM devAGganAoM aura apsarAoM kA varNana milatA hI hai-jaba vaha jainoM ke zAstrIya vidhAna kA maulika aMza hai, taba yaha kaise saMbhava hai ki unhoMne isakI nakala hinduoM kI apsarAoM aura gajalamI se kI hogI ?. . jainoM meM .zrI, hI, dhRti, lakSmI nAmaka cAra neviyAM zAzvata

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kiraNa 1] vividha viSaya mAnI gaI haiN| isa kAla meM kuSANa-pUrva kAla ke hindU mandiroM ke na milane ke kAraNa yaha anumAna karanA bhI kucha jaMcatA nahIM ki unako kupANoM aura zakoM ne naSTa kiyA hogA / nissaMdeha jAyasavAla jI kI vidvattA aura gavepaNA AdaraNIya hai; parantu isa prakaraNa meM unhoMne jo pramANa upasthita kiye haiM, ve nirNayAtmaka nahIM pratIta hote / atIne zaka-atyAcAra kA jo ullekha kiyA hai, vaha sAdhAraNa hai aura sunA huA / 'gargasaMhitA' meM zakarAja ko lobhI, pApI parantu balavAna likhA hai tathA yaha bhI likhA hai ki asaMkhya krUra zakoM ne janatA ko duzcaritra banAyA thA / guNADhya ne alabattA likhA hai ki ina mlecchoM ne brAhmaNoM ko naSTa kiyA aura unake yajJayAga kriyAyoM meM bAdhAe~ upasthita kIM / ve tApasa kanyAoM ko uThA le jAte the ! unase koI burA karma bacA nahIM thA / (kathAsarit 0 18) kintu isase bhI yaha spaSTa nahIM hai ki unhoMne brAhmaNoM ke mandirAdi naTa kiye the / 'mahAbhArata' ( vanaparva a0188 aura 160 ) meM san 150 se 200 I0 taka mleccharAjya honA likhA hai, jisameM varNAzramI vaidika dharma kA hrAsa hogaa| AMdhra, zaka, pulinda, yavana, kAmboja, bAlDIka aura sUra AbhIroM kA zAsanacakra calegA / isa kAla meM varNAzramI jAti-pAMti kI uccatA-nIcatA kA sarvathA abhAva ho gayA thA; z2aina aura bauddha AcAryoM ne sabhI mAnavoM kI eka jAti ghoSita kI thii| AMdhra, zaka, pulindAdi rAjA loga jaina aura bauddha dharma meM dIkSita kiye gaye the, jisake kAraNa zramaNa paramparA kA utkarSa huA thA / kintu isakA artha yaha nahIM ki zakAdi itane nRzaMsa the ki unhoMne brAhmaNoM ko talavAra ke ghATa utArA aura unake dharmAyatana naSTa kiye -- jaina aura bauddha dharma ahiMsA kA upadeza dete rahe aura zakAdi usa upadeza ko mAnya karate the / ataH zakAdi kA brAhmaNoM ke prati yahI atyAcAra huA ki unhoMne unakI dhArmika mAnyatAoM ko prazraya hI nahIM, balki unako panapane bhI nahIM diyA / isaliye hI 'mahAbhArata' meM likhA hai ki sArA deza mleccha ho gayA thA / kucha aisA vidita hotA hai ki prArambha meM jainoM aura bauddhoM ne isa mleccha samajhe jAnevAle mAnavoM meM ane dharma kA pracAra kara ke zramaNa saMskRti ko Age bar3hAyA thaa| unakI isa saphalatA ko dekhakara brAhmaNoM ne bhI karavaTa badalI aura varNAzramadharma kI mAnyatA ko zithila karake zAdi ko vaiSNava dharma meM dIkSita kiyA thA / zaka, chatrapa Adi rAjAoM ke abhilekhoM se yaha siddha hai ki ve brAhmaNoM kA Adara karate the aura unhoMne brAhmaNoM ko dAna diyA tathA mandira banavAye the / nAnAghATa kA AMdhravaMza ke rAjA kA lekha eka yajJa ke avasara para khudavAyA gayA thA / 65

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bhAskara [bhAga 17 AMdhroM ne brAhmaNoM ko bhI dAna diye the| yavana (Indo-Greek) rAjAoM meM adhikAMza bauddha aura jaina ho gaye the| mineNDara nAmaka rAjA atyanta nyAyI aura lokapriya thaa| yavanarAja aiNTialkiDasa kA rAjadUta helikodora vaiSNavamatAnuyAyI ho gayA thA aura usane vesanagara meM viSNukA garur3adhvaja vanavAyA thaa| mi0 visenTa smitha ne inDogrIka zAsana ke viSaya meM ThIka likhA hai ki "bajAya isake ki bhAratIya rAjA aura prajA hailenika (groka = yavana) logoM kA anukaraNa kareM, usa samaya bhArata meM AnevAle yavanoM kA, cAhe ve rAjA hoM yA janasAdhAraNa, avazya hI hindutva grahaNa karane kI ora jhukAva rahatA thaa|" (auksaphorDa hisTrI oNpha iMDiyA, pR0 142) yavanoM ke anurUpa zaka-chatrapa bhI hindutva se achUte na the-ve bhI bauddha, jaina aura brAhmaNa dharma ke anuyAyI huye the| unameM bauddha aura jaina dharma kI hI vizeSa mAnyatA thii| kuSANa kAla meM to jainadharma aura bauddhadharma caramotkarSa ko prApta hue the| nahapAna aura usake jamAtA RSabhadatta ne brAhmaNoM ko bhI dAna diye the| mahAkSatrapa zoDAsa ke rAjya. kAla meM mathurA meM vasu ne bha0 vAsudeva kA catuHzAlA mandira aura vedikA banavAI thii| kuSANa nRpa vima ke sikkoM para use spaSTataH 'mAhezvarasa' ( zivabhakta ) likhA hai| isa vaMzameM kaniSka prasiddha aura prabhAvazAlI rAjA huA / yadyapi vaha bauddha thA. parantu usake samaya meM jaina aura vaidikadharmoM kI bhI unnati huI thI, jaisA ki ina dharmoM se sambandhita prApta avazeSoM se prakaTa hotA hai| vAsudeva nareza to svataH zaiSadharma ke anuyAyI the / ina aitihAsika ullekhoM ko dekhate huye yaha bAta kucha ThIka-sI nahIM jaMcatI ki yavana, zaka, kuSANa Adi rAjAoM ke samaya meM brAhmaNoM ke prati ghora atyAcAra kiyA gayA aura unake mandira-mUrtiyAM naSTa kI gyiiN| alabattA jainadharma aura bauddhadharma kA utkarSa isa kAla meM vizeSa hone ke kAraNa vaidikadharma, rAjadharma nahIM rahA thaa| kisI bhI ullekha se yaha prakaTa nahIM hotA ki ina rAjAoM ne brAhmaNoM para atyAcAra karake hindU mandira naSTa kiye the| vidvAnoM ko isa prasaMga meM aura bhI puSTa pramANa upasthita karanA ucita hai / 4 katipaya jaina zilAlekha sva0 kumAra devendraprasAda jI ke saMgraha meM hamako nimnalikhita zilAlekhoM kI prati. lipiyAM upalabdha huI haiM, jo upayogI jAnakara yahAM upasthita kiye jAte haiM : (1) kizana gar3ha sTeTa ke rUpanagara nAmaka sthAna se lagabhaga Der3ha mIla dUra avasthita tIna jaina devaliyoM para ninnAtina lekha par3he gaye haiM : 1 'saMvat 1076 (1) jyeSTha zudi 12 zrI meghasenAcAryyasya tasya zipya, zrI vimalasena paMDitena rAdhanA ( bhAvanAM ? ) bhAvayitA divaMgata / tasmeyaM niSidhikA / / '

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kiraNa 1] vividha viSaya 67 - devalI ke Upara eka tIrthakara mUrti aGkita hai, jisake nIce sarpa cinha banA humA hai| lekha nimna prakAra hai : 2 "saMvat 1076 pauSa zudi 12 zrI padmalenAcArya devalokaM gataH // citranaMdinA pratiSTheyaM / " .. 3 "saMvat 1036. pauSa vadi 1 zrI padmapenAcArya devanokaMgataH / devanaMdinA prtissttheyN|" eka anya zilAlekha isa prakAra hai : 4 svAtI zrI mahArAjAdhirAja zrI vAsudevarA naH // saMvat 1216 mAghapudi 13 sana dine nAhamela vachama gotra sIha sunaH rAgejana svarga gataH // veruNala grAmazca / " vijoliyA ( mevAr3a ) kA eka zilAlekha bhI nimna prakAra uddhRta kiyA hai :- . "zrI gurubhyo nmH| zrI mAramagaMbhIraM syaadvaadmoghlaaNchnN| jIyAtrailokyanAthasya zAsanaM jinazAsanaM // 1 // zrI valAtkAragaNe / srsvtiigcche| zrI mahisaMghe / (?) kundakundAvAryanvaye bhaTTAraka zrI...... ..kIrtidevA....candradevAstATTe bhaTTAraka zrIralakIrtidezAtaspaTTe bhaTTAraka zrI rAma devAstapaTTe bhaTTaHraka zrI padmAnaMdi devAstapaTTe bhaTTAraka zrI bhAnucandra devAH / kasya tIrthakaraspeva mahimA bhuvanAnigaH / ralatiyAM na tutyaH sa na ke SAma... ......1 // ahaMkAra sphAro bhavadamita ve......vivadho lasaralAM nazreNI kSapaNa nidhanoktidyuti curH| atrItI jainendre jani ra ningaya pratinidhiH prabhA candraH sAMdrodaya zamitatAya vyatikaraH // 2 / zrImasabhAcaMdra munIMdrapaTTa labdha pratiSThaH pratibhAgariSThaH / vizuddha sidvAMtarahasya ratnaratnA karo naMdatu padmanandI // 3 // padmanaMdi muNe paTTe zubhacandro ytiishvrH| tarkAdikavidya'su gaccaM dhArokti sAMgataM // 4 / paTTe zrI yati padmanaMdi viduSazcAritra cUr3AmaNiH sayAmyA (?) mRtama (1) gha kairava kulaM tuSTiM parAM nItavAn / vANIlabdha ...... ..vaH prasAda mahimA zramacchubhe durguNI mithyAdhvAMta vinAzaneka sukaraH sa......gha cintAmaNiH // ...... vaI loka .....vinaya siri tasyAH zikSaNI vAI cAritrasiri // vAI cAritra ko zikSaNI 6 vAI bhAgamasiri vAI zcari..........tasyA iyaM niSedhikA AcaMdra tArakAkSayaM // saMvat 1483 varSe phalguna zudi 3 gurau // zubhamastu // " __ zrI zilAlekha se vijoliyA ( mAravAr3a) meM 15 vIM zatAbdi taka digambara jainaAryikAoM kI eka paramparA kA astitva pramANita hai| aisI hI eka mAryikA kA yaha niSadhikA lekha hai|

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sAhitya-samIkSA ghAlA TIkA samandhita SaT khaNDAgama ( vedanA khaNDa kRti anuyogadvAra )pustaka 8-sampAdakaH zrI DA. hIrAlAla jaina ema0 e0, sahasampAdakaH zrI paM0 phUlacandra siddhAnta zAstrI aura zrI paM0 bAlacandra siddhAnta zAstrI, prakAzakaH zrImanta seTha zitAvarAya lakSmIcandra. jaina sAhityoddhAraka kaNDa-kAryAlaya, amarAvatI (barAra); . pR0 saMkhyAH 18+152, mUlya : dasa rupye| isa pustaka meM bhagavAna paradanta-bhUtabali viraci / SaTavaNDAgama ke caturtha khaNDa ke kRti anuyoga dvAra kI prarUpaNA hai| isake prArambha meM sUtrakAra ne 'Namo jiNANaM', 'Namo zrohi jiNANaM' Adi 44 sUtroM meM maMgala kiyA hai| TIkAkAra zrI vIrasenAcArya ne ina sUtroM para vistRta vivecana likhA hai / ina 44 maMgala sUtroM meM prasaMgavaza AdhijJAna, manaHparyayajJAna, ATha prakAra ke nimitta, buddhi, tapa, vikiyA, auSadhi, rasa, bala aura ahINa ina sAta RddhiyoM kA vistAra pUrvaka prarUpaNa kiyA gayA hai| 45 veM sUtra meM batalAyA gayA hai ki agrAyaNIya pUrva kI paJcama vastu ke caturtha prAbhRta kA nAma karma prakRti hai| isameM kRti, vedanA, sparza, karma, prakRti Adi 24 anuyoga dvAra haiN| kRti ke nAma kRti, sthApanA kRti, dravyakRti, gaNanakRti, granthakRti, karaNakRti aura bhAvakRti bheda haiM ina sAta bhedoM kA isa anuyogadvAra meM vistAra pUrvaka varNana kiyA hai| prastuta grantha ke sampAdana aura anuvAda ke sambandha meM do-cAra bAtoM para prakAza DAlanA aprAsaMgika na hogaa| 'uttaraguNite tu dhane' Adi karaNa gAthAoM kA bhAva spaSTa nahIM huA hai tathA 'Adi triguNaM' ke sthAna para artha kI dRSTi se 'Adi triguNAt' pATha ThIka jaMcatA hai| pR0 218 para 'jyeSThAmUlAtparato' tathA 'evaM kramAvRddha yA' gAthAoM kA artha bhI spaSTa nahIM huA hai ina gAthAoM meM 'zaMku rIti se chAyA kA pAnayana kara anadhyAya kAla kA pramANa nikAlA gayA hai| ina truTiyoM ke hote hue bhI sampAdana sundara huaA hai| anuvAda meM jahA~-tahA~ zabdAnuvAda na kara bhAvAnuvAda hI kiyA gayA hai| isa kArya meM zrI paM0 phala canda jI siddhAnta-zAstrI kA sahayoga aba milane lagA hai, yaha avagata kara agale bhAgoM ke aura bhI sundara banane kI AzA hai| pratyeka sAhitya premI se anurodha hai ki samasta dhavala grantha ko maMgAkara svAdhyAya kare tathA pratyeka jaina mandira aura jaina pustakAlayoM ke saMcAlakoM ko to isa grantharAja ko avazya hI maMgAnA caahiye| chapAI-saphAI sundara hai|

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sAhitya-samIkSA zrAvakadharma saMgraha lekhaka: sva0 mA0 darayAvasiMha jI sobhiyA; saMpAdaka : paM0 paramAnanda jaina zAstra'; prakAzaka : sastI pranthamAlA naM0 7 33 dariyAgaMja, dillI; pRSTha saMkhyA : 300; mUlya : savA rupayA / dehalI meM vIra sevA mandira ke tatvAvadhAna meM sastI granthamAlA sthApita kI gayI hai| isa granthamAlA se aba taka sAta-ATha grantha prakAzita ho cuke haiN| vAstava meM jaina samAja ke liye yaha saubhAgya kI bAta hai ki isa granthamAlA se chape grantha atyalpa mUlya meM diye jA rahe haiN| sAhitya pracAra aura janatA meM svAdhyAya bhAvanA jAgrata karane ke liye granthoM kA mUlya ana rahanA Avazyaka hai| isa pranthamAlA ne samAja kI ukta kamI ko pUrti kI hai| prastuta 300 pRSTha ke grantha kA mUlya Aja mahaMgAI ke yuga meM savA rupayA bahuta hI kama hai / kiraNa 1] 66 yaha grantha zrAvakAcAra kA hai| isameM zrAvakoM ke mUlaguNa, uttaraguNa, dinacaryA, pratimAe~, sUtaka pAtaka, muni ke AhAra kI vidhi, saMkSiptarUpa se muni kA zrAcAra aThAraha hajAra zIla ke bhedAdi bAtoM kA vistAra pUrvaka varNana kiyA gayA hai / sAMdhiyA jI ne prAmANika jainAgama ke pranthoM ke AdhAra para isakA saMgraha kiyA hai / hindI bhASA meM prattha hone se sAdhAraNa hindI bhASA jAnane vAlA bhI isase zrAvaka dharma ke sambandha meM bahuta-sI bAteM jAna sakatA hai| pratyeka svAdhyAya premI ko isase lAbha uThAnA cAhiye / ratnakaraNDa zrAvakAcAra saTIka -- TIkAkAraH paM0 sadAsukhadAsa kAzalIvAla; prakAzaka : mantrI vIra sevA mandira, sastI - prantha-mAlA dariyAgaMja, dillI; pRSTha saMkhyA : 24 +960, mUlya, tIna rupayA / ratnakaraNDa zrAvakAcAra svAmI samantabhadra kA zrArSagrantha mAnA jAtA haiM / zrI paM0 sadAsukhadAsa jI ne isa para apanI bhASA vacanikA likhI hai / yoM to isa TIkA kA prakAzana aba taka do-tIna bAra ho cukA hai; kintu pustakAkAra rUpa meM yaha prathama prakAzana hai| prArambha meM zrI0 paM0 paramAnanda jI kI prastAvanA hai, Apane isameM grantha aura granthakAra ke sambandha meM aneka jJAtavya bAtoM para prakAza DAlA hai| TIkAkAra ke jIvana aura kAryoM ke bAre meM bhI prastAvanA meM prakAza DAlA gayA hai / sampAdana acchA huA hai; chapAIsaphAI acchI hai| yadi vIra-sevA-mandira isa grantha kI bhASA ko, jo ki purAnI jayapurI hai, Adhunika hindI meM parivartita kara prakAzita karatA to sarvasAdhAraNa pAThaka bhI isase adhika

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[ bhAga 17 lAbha uThAte tathA jainadharma ke gUr3ha tathyoM ko samajhane meM sulabhatA hotI / svAdhyAya premiyoM ko isa granthamAlA ke sabhI grantha maMgAkara lAbha uThAnA cahiye / jaina mahilA-zikSA-saMgraha - saMgrAhakaH paM0 paramAnanda jaina zAstrI, prakAzaka : vIrasevA mandira, sastI pranthamAlA, dariyAgaMja dilaM; pRSTha saMkhyA: 200 mUlya : eka rupayA / 70 bhAmkara yaha grantha striyopayogI hai| isameM strI-puruSa ke kattavya, dAmpatya prema, sAsa-bahU kA naitika karttavya, devarAnI-jiThAnI kI pravRtti aura karttavya, sevAkarma aura sadAcAra, mahilA karttavya, zikSA, nArI dinacaryA, midhyAtva niSedha, sUtaka pAtaka, mAtA kI zikSA Adi viSayoM kA virUpaNa kiyA gayA hai| lekhaka ne nAriyoM ke liye aneka jJAtaya bAteM isameM batalAyI haiN| caukA kI kriyAoM kA nirUpaNa pratyeka jaina nArI ke liye jAnanA Avazyaka haiM / pustaka kI bhASA zithila aura aparimArjita hai / bhAvoM kA cayana bhI jahA~-tahA~ skuTarUpa meM huA hai / zaijo bhI purAnI saMgrahAtmaka hai / yadi Adhunika zailI meM isa pustaka kA nirmANa kiyA jAtA to yaha kevala jaina nArI samAja ke liye hI upAdeya nahIM hotI, balki samasta bhAratIya nArI samAja ke liye upayogI aura paThanIya hotI / sukha kI eka jhalaka (zrI 105 tullaka gaNezaprasAda jo varNoM ke pravacanoM kA saMgraha ) - saMkalayitA : zrI kapUracanda jI jaina bI0 e0. baraiyA, lazkara, prakAzaka : sastI granthamAlA 7 33 dariyAgaMja dillI, pRSTha saMkhyA : 5 + 166; mUlya : dasa AnA / pUjya varNI jI jaina samAja kI anupama vibhUti haiM / Apa adhyAtma vidyA aura tatvajJAna ke pUrNa rasika haiN| jagata kalyANa kI bhAvanA se diye gaye Apake ye pravacana Aja ke patha bhraSTa mAnava samAja ko sukha aura zAnti pradAna karane vAle haiM / vartamAna meM bhAratIya samAja ke liye ye pravacana nitAnta upayogI haiN| isa pustaka meM jIvana kI zubha azubha pravRttiyA~, moha kI mahattA, samyagdRSTi aura usako pravRtti, jJAna kI svacchatA, indriyoM kI viSaya prabhutA, zuddha cetanA ke zrAlambana, samyagdRSTi kA Atma pariNAma, bheda vijJAna kI mahimA, AtmA kA jJAna svabhAva, zrAtmA kA AvRtta svarUpa, zrAtma-bhAvanA, saccA puruSArtha, parigraha hI pApa kA kAraNa hai, baMba kA svarUpa, tyAga kA vAstavika rUpa, ahiMsA tattva Adi viSayoM para prakAza DAlA gayA hai| pravacanoM kI zailI itanI sarala aura Azuvodha gamya hai ki sAdhAraNa pAThaka bhI bhAvoM ko AsAnI se hRdayaMgama kara sakatA hai| zAstra pravacana karttAoM aura vyAkhyAna dAtAoM ko bhI ina pravacanoM se bar3A bhArI lAbha hogA /

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kiraNa 1] sAhitya-samIkSA chapAI saphAI acchI hai| prUpha meM do-cAra azuddhiyA~ raha gayI haiN| pratyeka svAdhyAya premI ko isa pustaka ko maMgAkara lAbha uThAnA cAhiye / sabhASya ratna maMjuSA (chando prantha) - sampAdakaH prAdhyApaka hari dAmodara, velaNakara, vilsana mahAvidyAlaya, mumbatI ; prakAzaka : bhAratIya jJAnapITha kAzI; pRSTha saMkhyA : 7+/+23; mUlya : do rupaye / yaha chanda viSayaka jaina grantha hai| Adi meM sampAdaka kI prastAvanA hai, jisameM grantha ke sambandha meM pUrA prakAza DAlA gayA hai| siMgala chandazAstra ke samAna yA sUtroM meM likhA gayA hai| isameM ATha adhyAya haiN| sUtroM para jainacArya kI TIkA hai / naiyAyika zailI kI isa TIkA se grantha kA viSaya saSTa ho jAtA hai / sampAdaka ne grantha ko sarvAGga sundara banAne kA pUrNa yatna kiyA hai / jahA~-tahA~ saMzodhanAtmaka TippaNa bhI diye haiM / grattha ke anta meM pratyeka adhyAya para ato bhASA meM pRthaka pRthaka noTasa diye haiN| yadi ina noToM kA hindI anuvAda bhI de diyA jAtA to saMskRta ke vidyArthiyoM kA jyAdA upakAra hotA; chanda zAstra ke premI evaM saMskRta ke jJAtAoM ko ise maMgAkara lAbha uThAnA cAhiye | chapAI - saphAI- geTapa Adi sundara haiM / nAmamAlA samaya granthakarttA : dhanaJjaya; 71 bhAdhyakAra : amarakoti; saMpAdaka : zrI paM0 zambhurAya tripAThI vyAkaraNAcArya. saptatIrtha; prakAzakaH bhAratIya jJAnapITha kAzI; pRSTha saMkhyA: 14 + 140 mUlya : 3|| ye / mahAkavi dhanaJjaya ne 200 zlokoM meM hI saMskRta ke pramukha zabdoM kA cayana kara gAgara meM sAgara bhara diyA hai| zabda se zabdAntara banAne kI vicitra paddhattiyA~ bhI dI haiM, jisase yaha grantha saMskRta bhASA pramiyoM ke liye nivAsa upayogI bana gayA hai| jJAnapITha ne isa upayogI grantha kA amarakIrtti viracita bhASya prakAzita kara saMskRta ke vidyArthiyoM kA bar3A bhArI upakAra kiyA hai / prastuta saMskaraNa ke Arambha meM nyAyacArya zrI paMtra mahendrakumAra jI kI 14 pRSThoM meM prastAvanA hai, jisameM Apane mahAkavi dhanaJjaya ke jIvana vRtta aura nAmamAlA bhAgya ke sambandha meM aneka jJAtavya bAtoM para prakAza DAlA hai / grantha ko sarvAGga sundara aura upayogI banAne ke liye sampAdaka ne TippaNa diye haiM; jinase zabdoM kI utpati kA pUrNa jJAna ho jAtA hai / sampAdana meM paryApta zrama kiyA gayA hai, jisase yaha manya atyadhika paThanIya ho gayA hai / grantha ke anta meM anekArtha nighaNTu aura ekAkSarI nAmamAlA grantha bhI diye gaye haiM / zabdAnukramaNikAe~, jo ki

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72 bhAskara [bhAga 17 nAmamAlA aura bhASya para dI gayI haiM, vizeSa upayogI haiN| saMskRta ke premiyoM ko isa mahatvapUrNa kRti se lAbha uThAnA caahiye| ujvala pravacana (mahAsatI ujjvala kumArI jo ke rASTrIya mahApuruSoM ke sambandha meM kiye gaye prava vana)-sampAdaka : ratnakumAra jaina ratneza; prakAzaka : mUlacanda bar3ajAtyA bhArata jaina mahAmaNDala vardhA; pRSThasaMkhyA : 86; mUlya : dasa aanaa| isa pustaka meM bhagavAna mahAvIra svAmI, buddhadeva, mAnavatA premI buddha aura bApU, puNyazloka gA~dhI jI, vivekAnanda, mahAtmA tilaka, ravIndranAtha Taigora, yantrayuga aura gRhodyoga, mahAtmA gA~dhI Adi 11 pravacana saMkalita haiN| satI jI ne asAmpradAyika DhaMga se mahApuruSoM ke sambandha meM jAnakArI kI aneka bAteM ina pravacanoM meM batalAyI haiN| ApakI vicArazailI sulabha hai| viSaya nirUpaNa ko zaito bhI anUThI hai| svAdhyAya premiyoM ko maMgAkara par3hanA caahiye| chapAI-saphAI acchI hai| buddha aura mahAvIra tathA do bhASaNa- lekhakaH kizorIlAla gha0 mazarUbAlA; anuvAdaka : jamanAlAla jaina; prakAzakaH bhArata jaina mahAmaNDala vardhA;-pRSTha saMkhyA : 158, mUlya : eka rupyaa| isa choTI-sI pustikA meM bhagavAna mahAvIra aura buddha ke jIvana vRtta evaM unake upadezoM kA pratipAdana kiyA gayA hai| bhagavAna mahAvIra kI jIvana gAthA meM unake vivAha karane kA bhI ullekha kiyA hai, jo bhrAmaka hai| le baka ne ajJAnatAvaza vivAhavAlI bAta likhadI hai, para na mAlUma anuvAdaka ne pAda TippaNa usapara kyoM nahIM diyA ? bhagavAna mahAvIra zrAjanma brahmacArI rahe; unhoMne apanI sAdhanA dvArA sarvajJatA prApta kara saMsAra ko kalyANakArI upadeza diyA th|| vAstava meM jainoM ke antima tIrthaMkara bhagavAna mahAvIra aura mahAtmA buddha zramaNa saMkRti ke amUlya rana haiM / ina donoM mahApuruSoM ne zramaNa saMskRti kA purutthAna aura pravAra kara janasAdhAraNa ko jAprata kiyA thaa| lekhaka kI vicArazailo saMyata aura viveka pUrNa hai / mahAvIra jayantI aura paryuSaNa parva ke avasara para diye gaye mazarUvAtA ke do bhASaNa bhI isameM saMkalita haiN| ina donoM bhASaNoM meM aneka jAnakArI ko bAteM maujUda haiN| anuvAdaka kI zailI bhI prazasanIya hai, par3hane meM kahIM bhI anuvAda kI Ubar3akhAbar3a bhUmi se nahIM jAnA par3atA hai, balki mUla grantha kI bhASA kA Ananda milatA hai| Upara kA geTapa sundara hai, chapAI-saphAI acchI hai|

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kiraNa 1j sAhitya-samIkSA kalyANa ( hindU-saMskRti-aMka)- sampAdakaH hanumAnaprasAda podAra, cimmanalAla gosvAmI, ema0 e0, zAstro; prakAzakaH ghanazyAmadAsa jAlAna, gItA presa, gorakhapura; pRSTha saMkhyAH 604; mUlya : 6 // ) rupye| kalyANa apane dhArmika vizeSAGkoM ke liye prasiddha hai| prativarSa isakA vizeSAMka kisI pramukha viSaya para nikalatA hai| isa varSa ke hindU saMskRti aMka meM vibhinna sAMskRtika viSayoM para 344 nibandha, 6 kavitAe~, 2 sunaharI citra, 17 tiraMge citra ora 226 ikaraMge citra haiN| supAThya sAmagrI kA cayana sundara kiyA gayA hai, ekatra Arya saMskRti ke sambandha meM itanA maiTara anyatra milanA duSkara hai| prAyaH sabhI nibandha adhikArI vidvAnoM ke dvArA likhe gaye haiN| jainAmnAya ke prathama tIrthakara bhagavAna RSabhadeva aura antima tIrthaMkara bhagavAna mahAvIra svAmI kI jo saMkSipta jIvana gAthAe~ dI gayI haiM, ve bhrAmaka aura asatya haiN| saMpAdakoM ne isa sambandha meM apanI kuzalatA kA paricaya nahIM diyaa| svAmI zrI karapAtrI jI kA 'saMskRti vimarza', yogirAja aravinda kA dharma kI sImAe~', zrI vinovAjI bhAve kA hindU kauna',vihAra ke rAjyapAla zrI mAdhava zrI hari praNekA 'hindU saMskRti kI mahattA', uttarapradeza ke zikSAmantrI zrI sampUrNAnanda jI kA 'hindU-saMskRti kA mUlAdhAra' zrAda nibandha vizeSa paThanIya haiN| sampAdaka dvaya kA zrama zlAghanIya hai, chapAI-saphAI atyanta sundara hai| pratyeka saMskRti premI ko kalyANa kA grAhaka banakara usakI paThanIya sAmagrI se lAbha uThAnA caahiye| -nemicandra zAstrI, jyotiSAcArya kevalajJAna prazna cUDAmaNi ( bhASAnuvAda aura vistRta vivecana sahita )sampAdakaH paM0 nemicandra jaina, jyotiSAcArya, nyAyatIrtha pArA; prakAzakaH bhAratIya jJAnapITha kAzI; pRSTha saMkhyAH 14+4+128; mUlyaH cAra rupye| yaha jyotiSa viSayaka grantha hai| prArambha meM kAzI hindU vizvavidyAlaya ke jyotiSa vibhAga ke adhyakSa paM. rAmavyAsa pANDeya, jyotiSAcArya kA prAdi vacana hai| Apane isameM prastuta grantha ke saphala sampAdana kI prazaMsA kI hai| granthamAlA saMpAdaka zrI0 paM0 mahendrakumAra jaina nyAyAnArya ke 'do zabda' zIrSaka meM granthamAlA aura grantha kA paricaya diyA hai| sampAdaka kI 40 pRSThoM kI bhUmikA hai, jisameM Apane jainajyotiSa, prantha kA viSaya, granthakartA kA paricaya evaM jaina prabha zAstra kI aneka jJAtavya bAtoM para prakAza DAlA hai| prantha ke anta meM kaI upayogI pariziSTa diye gaye haiM, jinameM janmapatra banAne, dekhane kI vidhi, vaivAhika gaNanA Adi upayogI bAteM batalAyI gayI haiN| phalAdeza karane aura jAnane ke liye prantha acchA hai, sampAdana acchA huA hai, chapAI-saphAI,

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74 bhAskara [bhAga 17 geTapa Adi uttama haiN| jyotiSa kA parijJAna prApta karane tathA vyAvahArika bAtoM ko jAnane ke liye yaha grantha atyanta upayogI hai / pAThakoM ko magAkara lAbha uThAnA caahiye| -tArakezvara tripAThI, jyotiSAcArya rasnAkarazataka dvitIya bhAga-racayinA : kavi ratnAkara varNI; anuvAdaka aura sampAdakaH- svasti zrI 108 prAcArya dezabhUSaNa mahArAja; sahAyaka sampAdakaH jyotiSAcArya paM. nemicandra zAstrI, prakAzaka : syAdvAda prakAzana mandira pArA; pRSTha saMkhyAH 15+271; mUlya : 2 // ) rupayA kavi ratnAkaravI kannaDabhASA kA zreSTha kavi mAnA jAtA hai| usakI yaha racanA bhAva aura bhASA kI dRSTi se adbhuta hai| zrI 10: AcArya dezabhUpaNa mahArAja ne isakA anuvAda aura sampAdana kara hindobhASA-bhASI janatA ke liye ise sulabha banA diyA hai| isakA vivecana Adhunika zailI kI khar3I bolI meM likhA gayA hai / sAdhAraNa se sAdhAraNa vyakti bhI isake svAdhyAya se janadharma ke gahana AdhyAtmika siddhAMtoM ko avagata kara sakatA hai| chapAI-saphAI acchI hai, geTapa sundara hai / svAdhyAya premiyoM ko isa prantha se lAbha uThAnA cAhiye / -mAdhavarAma nyAyatIrtha vizva-zAnti aura jaina-dharma-lekhakaH paM0 nemi vandra zAstra prakAzakaH jugalakizora jaina bI0 esa-sI. jainendra bhavana pArA; pRSTha saMkhyA : 58 mUlya : pATha pAnA vizva kI Adhunika samasyAoM ko sulajhAne meM jaina-dharma ke siddhAnta kahAM taka vyAvahArika, vyApaka, aura sthAyI saphalatA prApta kara sakate haiM, yahI isa choTIsI pustaka kI racanA kA dhyeya hai| mAnava jIvana ke mukhya tatva, rAga aura dveSa vikRta hokara saMcaya aura adhikAra-lipsA kI pravRttiyoM ko protsAhana dete haiM jo azAnti ke vibhinna vAtAvaraNa upasthita karatI haiM / zAnti sthApana karane ke prayatna isI bhAvanA se prerita hone ke kAraNa asaphala hote jA rahe haiN| jaina-darzana ke siddhAMta prema aura sAmaM. jasya kI bhAvanA ko pratiSThita kara vizva zAnti meM bAdhaka bahumukhI samasyAoM kA vyAvahArika samAdhAna karate haiN| viSaya ke pratipAdana meM tarkapUrNa zrAdarzavAdI dRSTikoNa prahaNa kiyA gayA hai| bhASA sarala, spaSTa aura tathyapUrNa hai| vivecana praNAlI gaMbhIra hote hue bhI manoraMjaka hai| chAI-saphAI acchI hai| pAThakoM ko pustaka maMgAkara par3hanI cAhiye / candrasenakumAra jaina zrI0 e0 (oNnarsa)

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zrI jaina siddhAnta- bhavana, ArA kA vArSika vivaraNa [ tA0 1-6-4 se 21-5-50 ] jaina samAja kI pramukha sAhityika saMsthAoM meM zrI jaina siddhAnta-bhavana ArA kA nAma serer haiN| yaha bhavana 36 varSoM se jaina sAhitya ora jainadharma ko sevA karatA calA ArahA hai / vIra saMvat 2475 jyeSTha zuklA pacamI se vIra saMvat 2476 jyeSTha zuklA caturthI taka bhavana ke sAmAnya darzaka rajiSTara meM 5133 vyaktiyoM ne hastAkSara kiye haiN| idhara jaba se bhArata svatantra huA hai, samAcAra-patra par3hanevAloM kI saMkhyA bar3hatI jArahI hai| nagara ke madhya meM bhavana ke rahane se pAThakoM ko bhavana meM samAcAra-patra par3hane kA adhika avasara milatA hai / samayAnusAra bhavana meM dainika patra adhika-se-adhika saMkhyA meM magAye jArahe haiM / kucha mahAnubhAva samAcAra-patra par3hakara binA hastAkSara kiye hI cala dete haiN| inakI saMkhyA bhI hastAkSara karanevAloM se kahIM adhika hai / viziSTa darzakoM meM zrImAn pUjya bhagata pyArelAla jI, zrImAn bAbU durgAprasAda jI zrAvagI kalakattA, zrI harizcandra modI gIrIDIha, zrI bhagavAnadAsa kesarI muMgera, zrIjIva nyAyatIrtha ema0 e0, prophesara kalakattA vizvavidyAlaya, zrI DAkTara rAjavalI pANDeya ema0 e0, DI0 liTara prophesara hindU vizvavidyAlaya banArasa, zrI0 paM0 phUlacandra jI siddhAnta zAstrI banArasa, zrI0 jagannAtha mizra, prophesara paTanA vizvavidyAlaya, Adi gaNamAnya vyaktiyoM ke nAma ullekhanIya haiN| inhoMne apanI zubha sammatiyoM dvArA bhavana kI suvyavasthA aura usake saMgraha kI muktakaMTha se prazaMsA kI hai| zrI0 pro0 zrIjIva ne apanI zubha sammati meM likhA hai ki "hastalikhita pustakoM kA ekatra itanA samavAya mujhe zranyatra dekhane ko nahIM milaa| bhAratIya saMskRti aura sAhitya ke anveSaNa ke liye yahA~ paryApta sAmagrI saMkalita hai / svatantra deza ke liye isa prakAra ke samRddhizAlI pustakAlaya meM Adhunika sAhitya kA bhI yatheSTa saMgraha hotA rahA to yaha pustakAlaya deza ke maNI pustakAlayoM meM sthAna prApta karegA / maine yahA~ do saptAha taka rahakara saMskRta sAhitya kA anveSaNa kiyA tathA citrAlaMkAra para mujhe yahA~ paryApta sAmagrI milI" / 1 prakAzana - bhavana ke isa vibhAga meM jaina-siddhAnta-bhAskara tathA jaina enTIkverI - kA prakAzana pUrvavat cAlU rahA / bhAskara uttarottara lokapriya hotA calA jArahA hai / isakI mUlyavAn Thosa sAmagrI kI aneka anveSaka vidvAnoM ne prazaMsA kI hai tathA

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bhAskara [bhAga 17 bhAskara ke kaI mahatvapUrNa nibandhoM ko aneka patrakAroM ne apane patroM meM uddhRta kiyA hai| parivartana-isa varSa bhI prativarSa ke samAna bhAskara ke parivartana meM nimna patra. patrikAe~ pAtI rahI haiN| hindo-(1) nAgarI pracAriNI patrikA (2) sAhitya sandeza (3) anekAnta (4) janavANI (5) kizora (6) vaidya (7) jaina mahilAdarza (8) gAMdhI (6) kalyANa (10) vikAsa (15) dharmadUta (12) jaina jIvana (13) jaisavAla jaina bandhu (14) jinavANI (15) mAravAr3I jaina vikAsa (16) saMgama (17) digambara jaina (18) jaina jagat (19) jaina bodhaka (20) sAdhanA (21) vIravANI (22) vIra (23) vIra lokAzAha (4) jainamitra (25) jaina sandeza (26) jaina darzana (27) bhaviSya phala (28) jayahinda dainika kA sAptAhika vizeSAGka (26) jJAnodaya (30) jIvana sAhitya (31) jaina bhAratI / gujarAtI-(1) jaina satya prakAza (2) jaina siddhAnta / kanar3a-(1) jayakarnATaka (2) zaraNa sAhitya (3) vivekAbhyudaya / marAThI-(1) suprbhaat| tailagU-(1) Andhra sAhitya pariSad ptrikaa| aMgrejI-(1) Annales of the Bhandarker Oriental Research Institute, Poona (2) The Journal of the University Bombay (3) Karnatak Historical Review (4) The Adhyar library bulletin (5) The Journal of the United Provinces Historical Society (6) The Journal of the Annamalia University (7) The Poona Orientalist (8) The Journal of Mythic Society (9) The Journal of Royal Asiatic Socity of Bombay (10) The Journal of the Royal Asiatic Society of Bengal (11) The Fergusson College Magazine (12) The Journal of the Bihar and Orissa Research Society (13) The Journal of the Banaras Hindu University (14) The Andhra University College Magazine and Chronical (15) The Journal of the Sindh Historical Society (16) The Journal of the Tanzore Sarswati Library (17) The Bombay Theosophical Bulletin (18) The Jain Gazzette (19) The Indian Litrary Review (20) Journal of the Ganganath Jha Research Institute Allahabad (21) The Himalaya Times.

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phirA 1] zrI jaina siddhAnta bhavana, ArA kA vArSika vivaraNa 77 saMskRta - (1) mahArAja saMskRta pAThazAlA patrikA | isa prakAra kula 60 patra-patrikAe~ bhAskara ke parivartana meM AtI rahI haiM / inake atirikta (1) Indian Historical Quarterly (2) vizAla bhArata (3) sarasvatI (4) sAptAhika saMsAra (5) dainika saMsAra (6) zraja (7) vizvamitra (8) pradIpa (ha) navIna bhArata (10) navarASTra (11) AryAvarta ( 12 ) The Indian Nation (12) amRtabAjAra patrikA; ye patra bhavana se mUlya dekara maMgAye jAte rahe haiN| idhara kucha mahInoM se inDiyana nezana, sarcalAiTa aura amRtavAvAra patrikA devAzrama se tathA navarASTra aura AryAvarta zrI bA0 raghunandana prasAda jI se bhavana ko niHzulka mila rahe haiN| etadartha bhavana unakA AbhArI hai| pAThaka5- bhavana ke sAmAnya pAThaka ve haiM, jo bhavana meM hI baiThakara abhISTa pranthoM kA adhyayana karate haiM, kyoMki sarvasAdhAraNa janatA ko grantha ghara le jAne ke liye nahIM diye jAte / ina pAThakoM ke atirikta vizeSa niyama se kucha logoM ko ghara le jAne ke liye bhI grantha diye gaye haiM / ina granthoM ko isa varSa kI saMkhyA 405 hai / inameM sthAnIya vyaktiyoM ke atirikta zrImAn paM0 kailAzavandra jI zAstrI, priMsipala syAdvAda mahAvidyAlaya kAzI, zrImAn paM0 pannAlAla jI sAhityAcArya, saMyukta mantrI di0 jaina vidvatpariSad sAgara, zrImAn bAbU kAmatA prasAda ema0 Ara0 e0 esa0 alIgaMja, zrImAn DA0 e0 ena0 upAdhye ema0 e0, DI0 liT0 kolhApura, zrImAn agaracanda nAhaTA bIkAnera, zrImAn pro0 zeSayyaMgAra ema0 e0 madrAsa yUnIvarsiTI, zrImAna kavivara rAmadhArI siMha 'dinakara' paTanA, zrImAn paM0 bAlacanda jI zAstrI, jaina sAhityoddhAraka kAryAlaya amarAvatI, zrImAn bAbU rAmabAlaka prasAda sAhityaratna pulisa vibhAga sekreTeriyaTa paTanA, zrImAn umAkAnta premacanda zAha ghar3iyAlo pola bar3audA, zrImAn pro0 rAjakumAra jI sAhityAcArya bar3auta, zrImAn phUlacandra jI siddhAntazAstrI varNI pranthamAlA kAzI, zrI0 paM0 paramAnaMda jI zAstrI vIrasevA mandira sarasAvA, zrI0 paM0 sukhanandana jI zAstra di0 jaina gurukula hastinApura / 2 isa varSa zAnti sammelana ke avasara para kalakatte meM hone vAlI jaina pradarzanI ke liye " bhavana" kI aneka mahatvapUrNa vastue~ gayI thIM / zrI 108 AcArya deza bhUSaNa mahArAja kA ArA meM cAturmAsa huA, unhoMne kannar3a evaM saMskRta ke hastalikhita granthoM kA vizeSa avalokana kiyA tathA ratnAkarazataka aura dharmAmRta ina donoM granthoM kA hindI anuvAda 'bhavana' kI pratiyoM se kiyA hai / tADapatrIya prAyaH sabhI granthoM kA vAcana apane cAturmAsa meM kiyA, jisase purAnI sUcI meM kucha saMzodhana kiye gaye /

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bhAskara [bhAga 17 saMgraha - pUrvavat isa varSa bhI mudrita saMskRta, prAkRta, marAThI, gujarAtI evaM hindI Adi vibhinna bhAratIya bhASAoM ke 60 aura aMgrejI ke 6 isa prakAra 66 grantha saMgrahIna hue haiN| bhavana ko isa varSa grantha pradAna karanevAloM meM di0 jaina lI samAja pArA evaM vyavasthApaka Arcalojikala maipura zrAdi ke nAma ullekha yogya haiN| samAlocanArtha prApta grantha-(1) merI jIvana gAthA (2) varNa-vANI (3) prAptaparIkSA hindI anuvAda (4) rAjagRha (5) ratnAkara zataka (6) kevalajJAprabhacUr3AmaNi (7) Avaka dharma saMgraha ) jaina mahilA zikSA (8) chahar3hAlA (10) sarala jainadharma (11) nemi dUta (32) jayadhavalA (kasAyapAhuDI bhAga 2 (13) jainadharma (14) nAmamAlA sabhASya (15) sabhASya ratna maMjUpA (16) pada khaNDAgama pustaka ha (15) pyArA rAjA beTA (18) cinmaya cintAmaNi-marATho (16) bharateza vaibhava gujarAtI / sabhA-bhavana meM zAhAbAda jilA hindI sAhitya sammelana tathA zAhAbAda jilA pustakAlaya saMgha ko kAryasamitiyoM aura sthAyI samitiyoM kI baiThakeM hotI rhiiN| mahAvIra jayantI samAroha evaM anya dhArmika samAe~ isI bhavana ke vizAla aura suramya prAMgaNa meM hotI rhiiN| kRSNa janma divasa, svAmI vivekAnda janma divasa, tulasI janma divasa Adi sAMskRtika utsava zAhAbAda vidyArthI saMgha aura zAhAbAda jilA hindI sAhitya sammelana prabhRti saMsthAoM kI ora se bhavana meM hI sampanna kiye gaye ! isa prakAra bhavana apanI sevAe~ sAhityika jagat ko pradAna karatA rhaa| maMtrI cakrezvara kumAra jaina bI0 ema-sI.

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vairAggasAra-prAkRtadohAbandhaH racayitA-suprabhAcAryaH

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kiraNa 1] // vairAgyasAra-prAkRta dohaabndhH|| - - jai thiru saMpaya dhari vasaI tAdijjai re bhaaii| varavaMsaha suppau bhaNaI kahANi Niccala ThAI / / 10 / / he bhrAtaH ! he jIva ! asmin saMsAre yadi iyaM saMpat yAvat bhavena saha prApyeta sadA gRhe tiSTecetarhi tIrthakarAH muktAtmAnaH cakravarAH zalAkAdayaH kathamimAM sampadam parityajya gatavantaH / ataeva varavaMsaha muSpa u uttamAH dharmAcAryAH suSabhAcAryAH katha panti yat varaviziSTAH uttamakulInAH zalAkAdipuruSAnAmiyaM lakSmIH kathamapi kadApi, kasmin kAlepi nizcalA sthirA na babhUva,--iti tAuJjalatA diDha kaliNu purisa sarIra shei| jamaNa muppau sagaNamaNa jaraDAiNi laggei / / 4 / / he ziSya ! asya jIvasya idaM zarIraM tAvat dRr3hataraM bhavAte punaH tA yat zarIraM zobhate ca yAvat jarA DAkinI na khAdani / maNacoraha mAyA nisihi jiyarakhahi appANu jimahohI / suppara bhaNai Nimmalu gANu vihANu // 4 // re jIva ! mana eva cauraH tvaM vazIkuru) mAyA e ra nizArAtriH tampAm tatmAt nijAtmAnamenana ratnaM rakSa, tana sthANena yA bhavati nirmala yAtmajJAnameva vihANu prabhAtaM bhavati / yathAhi kazcit rAtrI caurAdibhyaH svaMparirakSaNa prabhAte dhaniketyucyate tathaiva jIvAtmAnaM sarvataH parigkSan AtmajJAnItyucyate / jaNajajaru suSpa u bhaNai jai dugvehi Na huti / saMjamasAra u tava yaragu kuviMha chinachaThatu / / 13 / / punaH muprabhAcAryaH kathati he ziya ! atra saMsAre yadi amI lokAH dubino na bhaveyuH tarhi idaM dvidhA saMyama sArabhUtaM tarazcaraNaM ca na kApi kattu vyavasyet arthAt saMyamAdikAnA sarvathA parityAgaH sNbhaavye|| kavaNusayagAu jIva tuhaM vahuvimva dharantu / bhavapareNu suppau bhaNaiM ki na lajjahi Naccattu / / 14 / / he jIva ! tvaM atra saMsAre nRtyaM kurvan san kiM na lajasi / arthAt lajito bhava ataeva suprabhAcAryaH kathayati yat bhave saMsAre aAtmAnaM vismRtya naTa iva bahuvidhanAnAprakArANi rUpANi kRtvA nRtyaM karoti atI nRtyaM kArayati; he jotra ! tvaM jJAnavAn kathamazAnI babhUva, svAtmasvabhAvaM tattvAdicintanaiH, parasvarUpAn viramaNaM kuru|

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bhAskara [bhAga 17 khaNi svaNi harasavisAya vasu maMDiu mohana jeNa / ghariperaNu suppau bhaNaIre paraharai khaNeNa // 45 // re jIva ! tvaM kSaNaM kSaNaM prati moha eva naTakena kRtvA maMDito'bhUH punaH tvaM harSaviSAdaM kRtvA tasya vazavato'bhUH / suprabhAcAryaH kathayati re mUr3ha / kSaNenaiva taM paraharai-parityaja / risidayavaravaMdiNa sayaNa jaM suhulahi vinajaMti / jhaTitaM gharu suppau bhaNai ghoramasANu nabhaMti // 46 // he ziSya ! yasya gRhe risida yavaraH RSi dagambaraH na bhune, punaH anye dInAH yAcakAH, punaH sadhaNasajanAH-sarddhamasajanAH amI janAH yasa gRhe sukhaM na labhanti tatra suprabhAcAryaH kathayati yat tasya gRhaM uhitaM varaM-bhasmIbhUtaM varaM zreSTaM tasya gRhaM ghoramasANu bhayaMkarasmazAnArtha jJAtavyaM na bhAti na shobhte| IsaragabbumAM ughaha hiM sayalaparAyau jANi / calu jIviu muppau bhaNai piuvaNu tuva avasANi // 47 // he dhanavana ! tvaM garva mA udvahami mA kumaH imAni sakala parigrahAdikAni vastUni tyaM parasvarUpa jAnIhi / ataeva muprabhAcAryaH kathayati yat ka raNAn idaM dhanaM samastaM saMga muktyA tvaM pitRvane zmazAne gamiSyAmi / hiyaDAkAi caMDApha jAhiM gharupariyaNa maMtuha / jau jAhiM suSpa3 bhaNai jahAjitu hu~ mutttth||18|| re citta tvaM kanmAdAkulaH vyAkula bhAma, nyaM gRhamArajana kuTumyaM dRSTyA hagniA kiM bhavami tataH muprabhAcAryaH kathayati re jIva tvaM kinapi na jAnAsi anena kuTumbena svabhumitaH aAtmAnaH bandhanamagacchaH yataH, idam kuTumbam pApaprerakaM dharmaghAtakaM ca yam / hiyaDAmaMjhi vighamparaNi ki achahi riNaJcitu / dhaNujovaNu muppau bhagaI na sahA bajhiya kapaMtu // 16 // he citta ! tvaM gharUvagagi maDibA gRha pariyAdipu sthitaH mAna tvaM nizcitaH niSThAmi, atra suprabhAcAryaH kathayati yata jIvasya dhanayovanAdikam kRtAntaH yamaH ekapaTIparyantamapi na sahati ko'rthaH arthAt sa kRtAntaH panayauvanaM hati / suppau bhaNaI dhaNujovaraNahaM mamaji parihari / gharUlai dikhajhI maNu riNavANahaM maji // 50 // suprabhAcAryaH kathayati re jIva strIdhana yauvanapu irSa mA kumaratvaM gRhAdikaM tyaktayA jinadIkSAm jagrAha, punaH svamanaH nirvANe dIyatAm dhartavyam /

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// bairAgyasAra prAkRta dohAbandhaH // jIvamadhammaha hANi kari ghara parivaraNa | kajjeNa kina parivahi suppara bharaNai jaNu khaMjatu mare || 51|| are jIva ! tvaM jinadharmasya hAni mA kuru, kasmai prayojanAya gRhakuTumbArthe suprabhA vAryaH kathayati yat re jIva tvaM kiM na pazyasi zrasmin saMsAre lokAnAM samaya-samaye amo yamaH kRtAMtaH glAyati bhakSayati / kiraNa 1] japa sarakAraNi gArukajjAkajja kareI | supaya so jikuDuass viviArayahaM loya || 52|| he ziSya ! kecana mUlAMkAH kuTumbArthe kAryAkArya avicArya kArya kurvanti suprabhAcAryaH kathayati yat zrahI teSAm kuTumbaM patvA bhakSayitvA vora narake tAn pAtayati kIdRzaM kuTuMbaM pApaprerakaM / re mUDha sumpau bhAI tithiya / jaI kalasa cesIsa ganuigu khijjato jo u || 13|| 11 suprabhAcAryaH kathayati kiM murkha jIva ! nirmalabhAvena dhanaM dIyamAne sati sthiraM bhavati zradhikam bhavati na nirmala mAna zraho yadi dhanaM na dIyate tarhi candrasya kalAvat dinaM dinaM dhanaM kSIyate kimiva yathA zuklapakSe candrasya kalA varddhate kRSNAce kSIyate tadvat / ghara sukhaI supara bhAi' jiya mAjjihiM nema | i diya coraha dhammapaNu bhuvana rahijjai jema ||24|| suprabhAcAryaH kathayati kiM he jIva ! tvayA gRhAdiSu saukhyasyopari tathA svayatAm yathA indriyANyeva taskarAH dharmameva ratnaM tvadIyaM na hareyuH tathA tvayA svagRhe nivAsaM karttavyam / yi ghari sukhaI paMcadi aNu diNu duHkhahalaM | kava puNi appA suppa bhai jeNa viDhappa' mumbu || 55 / / he bhIva asya prANinaH sAmArikaM saukhyaM dinapaMcarAtraM tiSThati parantu duHkhaM lakSaguNaM zranudinaM aharnizaM gatAgataM karotIti tataH suprabhAcAryaH kathayati re jIva svAtmasvarUpaM jAnIhi yena svAtmajJAnena mokSapadaM prApasyasi kIdRzaM mokSa padaM zAzvatam / suppara bhai muni sarahu tAdullahu khivANu / jAmaNa maNusiMha mAvi muNiu appANi appAzu || 16 || suprabhAcAryaH kathayati yat hemni tAvat nirvANapadaM modapadaM durlabhaM yAvat anena muninA svamanaH cittaM na mAritaM ca punaH zrAtmasvarUpaM na jJAtaM punaH zrAtmasvarUpaM yAvat na ciMtitaM /

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.... .. bhAskara [bhAga 17 Ary ahahasa pujjahu aha vahari ahi jiNaha vaMbhANa / sumpau bhaNaire jIva joI yaha sambaI bhAupavANu ||5j) muprabhAcArya yat bhI yogIzvagaH yUyaM haraM pUjayata athavA bhavantaH hari pUjayantu vA jinaM pUjayantu athavA. brahmANam pUjayantu parantu yAyata samyakaprakAreNa svAtmalAbhena svabhAvena nirmalabhAvaM na bhaviSyati tAvata mokSapade sthitirna bhaviyati / rovaMtaha suppa u bhaNaI re jIva duHkha kiM jAi / jAmaNa idiya guNa vihiu tAu nirAmau vaai||8|| suprabhAcAryaH bhaNati yat are jIva ! astra prAginaH rodane mati ca punaH zAkaM kRte sati pApotpanna duHkha kiM gacchati apitu na gacchati / aho yAvat indrayAdikamugvaM na yAsyati atIndriyAdika sukhaM yAvat novadyate tAvat nirAmavaM pratyAyAdhaM vAdhAra hitaM mugna na bhavati kasya jIvasya / rovaMtaha muSpau bhAI so vihavai AppaNu / NANapatIra pharahatahi samara suta priya gANuH / / 16 / / suprabhAcAryaH bhaNani yat tIca yata va dugna aAgate mahi gaMdama tvaM nijAtmAnaM zrAkulaM vyAkulaM kapi svAtmAnama dharmaghAtaka karApi // parantu yadi abhyaMtare atmani samagmabhAvana kRtvA yadi tiThAna tadA grAnyaMtare yAnmayAnaM vipn| jamumaNu jIvaI visaya vamu soNama muni bhagina jasu / puNa suppaya maNu maraI so baru jIu bhaNija / / 6 / / he ziSya ! yaH puruSaH athavA yA strI aindriyena viSayabhuvana kRyA jIvani 4pa prApnoti ma naraH vA sA strI mRtakavata kathyate / namaH mupramA nAyaH kathayani ki yo bhayamanama brahmAna sa bhavyaH sarvadA jIvana / lokaH smarthana / jasu laggau bhaNai piya ghari dhariNi pisaau| so kiM kahiu mamAyarai minAraNa rajagNa bhAu / / 6 / / suprabhAcAryaH kathayAMta yanya gurUpasya gRha putrakala vadhanAdigrInimada vastu evaM pizAcI lagnaH tasya pizAcagrastanya puruSasya na kimApa bannu samyaga syAmasvarUpa bhAmate yadyadAcarate tata sarvamava nirarthakatvena bhAsate / / jehi jiNa yaNihiM vallaha u dIsaha rarAja krNtu| puNa teNa jimuppau bhaNai sai dIsai ubhaMtu // 3 // he jIva ! yaiH netraH yaH puruSaH ballabhaH rAjyaM kurvana sana avalokitaH hAraH sA ballabha puruSaH suprabhAcAryaH kathayati yat taiH netraiH maH bhU ballabhapuruSaH mayA dahyamAnI dRSTaH, saMsArasya dRzaH svarUpaH vrtte| .

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kiraNa 1] // vairAgyasAra prAkRta dohAbandhaH / / jehi na NiyadhaNu vilasiyau nau maggaMha diNu / appau sahi suppau bhaNaI tihi appANau chiNNu / / 63 / / punaH suprabhAcAryaH kathayati yat aho yena puruSeNa svakIya dhanaM dattaM yatpracurapAraM kRtvA prApta tana dhana pradattamapi na phalAya saMpadyate apitu tena pApena dI saMsAre duHsahaM duHkhaM praapyte| . jimi citija ghara gharaNi timajada parau payAka / toNicha u suppa3 bhaNaI khaNituhai saMsAra // 6 // punaH muprabhA* kiM he ziSya ! saMsArI jIvaH yathA nijagara putrastrIdhanAdIn svacitte ate vallabhAna citayata tathaiva tenaiva yadi jinadhamA gari tAdRzaM rAgaM kuryAt tAI tatya puruSasya nizcayena kSaNamAtreNa samAraH tune kSayaM yAsyati / NiJcala saMpaya kamsa ghorajei keNaviki hi diTTakara / pasArI suppa3 bhaNai tAbolatu vasiha // 65 // suprabhA ki he ziSya : iyaM mammata kampa gRhe nizcalA sthirA tvA vAyavA kenApi puruSeNa draSTA api tu na. aho bAsthAne nizcalA dra'TA ca ziSTAH uttamapurusaH evaM kthynti| svahastaM prasArya ma.ema.pAH kathayati yata iyaM pana ninagAdinaH, idAnI parvataM na kepAmapi pAya sthirUpeNa babhUva / mahi hi bhamaMtaha teNa paraje para ghara dAsaMta / parabhAzro sumpau bharagaI muvAnakahava milati / / 6 / / he jIva ye namaH pAga he yAnA kRtA mayA dRSTa: kena mithyAtvanAvana te yAcakA narAH mRteSu sAMta kathamapi mokSamA sanmAna milAta / so ghara vara suppau bhaNaI jasukara dANa havaMti / so puNa saMcai dhaNu jighaNu so gaNaru saMThu bhaNaMti / / 6 / / muprabhAcAryaH kathayAMta ki aho yasya puruSasya gRhaM svahastaM dAnena kRtvA vahati prasarati tasya pusaH saphalaM gRhaM bhavAMta / punaH yaH kRpaNaH pApaM kRtvA dhanaM saMcayati saH puruSaH paMDhaH napusakaH kathyate / durbhAgI kathyate / jetti utumi caDidhAvaI dammahu te ttiya jaI sahasA guNa dhammahaM / re jiya suppau bhaNai asAra huM kaMda pADU hoya saMsArahu~ / / 6 / / muprabhAcAryaH kathayati ki0 re jIva ! tvaM yAvana mAtraM dhanopari zrAkAMkSayA dhAvasi tAvan mAtraM yadi cet tvaM sahasA zINa jinadharmoparirAgaM kuryAH tarhi asya asArasaMsArasya mUlaM vinAzya mokSaM gamiSyasi

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14 bhAskara vallahu avaguNa dAvaI jettiu suppa ulAhu gaNijjai vittiu / jimma 2 khamro upajjai jeNahUM tima 2 puraNa mumbai saMdeha ||3|| suprabhA0 kiM he jIva ! asya prANinaH putrakalatravanagRdhavastra mitrAdyaiH stanaiH yatra kiMcit avaguNamutpadyate tat sarvamavaguNaM jIvenAnena lAbhamavagamyate parityajyate tathA saMdehaH mohaH kSayaM yAti vairAgyamutpadyate / ********.... [ bhAga 17 hAkiti bhraNa bhavatAri kirie jitiu ||72|| re cittaH he jIva ! darAdikSu manAbhilaSitatrastu lobhArtham katham bhramasi na hya ekamapi vastu svaSTasAdhakam yataH kAraNAt manovAMcchitAni vastUni so jIvaH pUrvapuNyenopArjitameva sarva labdham zakyosi | nAnyatavastu kiMcidanya grataH vyartha mAbhilaSa || suprabhA ki re jIva yadi bhUri pracurAM tRSNAM karoSi tarhi yat pUrvabhavAMtara mArjitaM puNyaM tatvaM lami prApnoti / re hiyA supa bhai kina phuTTa rovatu piu / pachehi masANa DaI ekallau ukaMtu // 71 // su0 kiM citta ! re jIva ! preyatrAdi mRte sati tathA lakSmIgate ca kasmAt rodanaM karoSi punaH he mUDhaH vAkamapi ekAMpi prItamaH vallabhaH mRttaH prajvalitaH dRSTaH yamevAsthA tena kAraNena bhaviSyati kiM kathaM na mRtaH yadi tatrAtiviya zrAsIt / zrataH tvayAnubhUyatAm yadasmin nakacitakasyacinmitraM na kazcitkasyacidaripuriti naH nispRhaH vairAgyamanubhUyatAm / balavaMta supara bhAi gharamohipagviddha / pesataha vuhi sajarAhi kokAle hiravaddha ||12|| supramA0 ki re jIva ! tvaM gRhasya pratibaMrUpeNa mohapAmena baddhaH san kasmAt samAkulaH bhramasi yataH kAraNAt svajanamitrAdikAH zranena kAlena kepi na bhakSitAH, zrapi sarve bhakSitAH / uttama purisiMha koDisaya dina 2 lAI asAra / suppara sAina dhAi parasuhi ika vasu saMsAru // 73 // suprabhA 0 kiM zrare jIva puruSottamAn lakSkoTizatsahasrAdIn dinaM dinaM prati asI asAraH saMsAra: gilati sau duSTaH saMsAraH sarvAn janAn khAdati bhakSayati / parantu tRpto na bhavati IdRzaH sAge rAkSaso zayaH nizcayapUrvakaM /

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kiraNa 11 11 vairAgyasAra prAkRta dohAbandhaH // 15 suppa bhaI re dhammi yahu pittahu aru aNakava / ra magaI maNu mArataha mokabu ||74 / jIva vaha taha suprabhA ki re0 hai, dharmiSTha lokAH bhavantaH picchantu jAnaMtu / avalokyatAM tat kiM IdRzaM vidhaM zraNazravadhaM mayA kavinA na sahyate tat kiyat jIvaghAtaM jIvaM mArayitvA narakagatirbhavati punaH ki manaH mArayitvA mokSapadaM prApyate / tasmAt uttamapuruSeNa jIvaghAtaM na karttavyam / jar3a ciMtahiM suppara bhai jAyatu jAya / dhuriNammala dhameNa saha gharimaMDita ThAu || 5 || suprabhA ki, yadi cet sapat datte yAti tarhi adhunA gacchatu punaH bhavyajIvasya nirmalanijadharmeNa saha nirmalaM yazaH bhuvi pRthivyAM maMDilA sthiti kuru evaM vara zreSThaM / ehu dharu ghariNI rAhu vaMdhau giraharaNa | mohana DAvamAharaNa saha naccAvara bahubhaMgi // 76 // kasmAt prAcAryaH kathayati he ziSya ! atra saMsAre zramI jIvAH gRha strImitraputravadhavasayatprabhRtiSu zratirAgaM kurvanto moha eva naH sarvajIvanAM nRtyaM bahubhedaiH kAra pati tasmAt / nakAbAI bahubhagiragI kAla gIziyataha jilAhiM / i saMsAra sukha hu lahar3a khaNu vihai // 73 // he ziSya ! yatra saMsAre anena jIvana atI moha narakaH nAnA bahuvidhinA prakAreNa nRtyaM kArayati kasmAt paMcendriyANAM vipayaraMgavazAt tataH vipayaraMgavazAt asa jIvaH caturgatiSu zranantaduHkhAni bhuJjati / kadAcit sukhaM na prApnoti // iti suprabhAcAryakRtaH vairAgyasAra prAkRta, dohAbaMdhaH saTokaH sampUrNaH // saMvat 1827 varSe mitI pIdi 3vavAre aaraarmadhye zrIcandraprabhacaityAlaye paMDita zrIrAmaH talipyaH paM0 zrantarAma, tacchiSyaH zrI candrasya vAcanArthaM vA upadezArthaM lipikRtaM lekhakapAThakayo: zubhamasti zrI jinarAja mahAya / tatliSeH saMvat 1686 vikramIye mAsakamamAse kArttikamA zuklapakSe caturdazyAM guruvAsare grArAnagare sva0 devakumAreNa sthApita zrIjaina siddhAntabhavane zrI ke0 bhujayati zAstriNaH adhyakSatAyA idaM pratilipikArya pUrNamabhavat // itizubhaM bhUyAt / >>9:666

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THE JAINA ANTIQUARY VOL. XVI JUNE 1950 No. 1 Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G. Khushal Jain, M. A., Sahityacharya. Sii, Kamata Prasad Jain, M. R. A. S., D. L. Pt. K. Bhujbali Shastri, Vidyabhushan. Pt. Nemi Chandra Jain Shastri, Jyotishacharya. Published at : THE CENTRAL JAINA ORIENTAL LIBRARY, ARRAH, BIHAR. INDIA. Annual Subscription : Foreign 4s. St. Inland ks 3. Single Cois Rs. 1/8

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CONTENTS Pages 1. Jaina Gurus of the name of Pajyapida -Shri Jyoti Prasad Jain, M. 4., LL. B. ... 2. Jainism and the Modern World - Shri Kalipada Mitra 3. Three new Kushara Inscriptions from Mathura -- Sri K. D. Bajpai, M. A., ... 4. Jain temples, monks and nuns in Poona (City) -Shri S. B Deo, M. A. ... 5. The Jain Chronology -Shri Kamata Prasad Jain DL.M.RAS

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mt JAINA ANTIQUARY " zrImatparamagambhIrasyAdvAdAmoghalAJchanam / jIyAt trailokyanAthasya zAsanaM jinazAsanam // " ( * ) Vol XVI No I ARRAH (INDIA) June 1950. JAINA GURUS OF THE NAME OF POJYAPADA. By (Shri Jyoti Prasad Jain, M.A., LL. B., Lucknow). Pajyapada is one of the most celebrated names not only in the annals of Jaina history and literature but also in the field of Sanskrit grammar. His Sarvartha-siddhi is believed to be the first, and is atleast the oldest available commentary on the Tatwartha-Satra of Uma-svami, which is the one Jaiva religious work that has perhaps the largest number of commentaries written on it; and Pajyapada's work has ever been regarded a most authentic and precise exposition of the very concise and pithy aphorsims of the original. The mystic mind of that great yogi (Pajyapada) finds a spontaneous and marvellous expression in his Samadhi-sataka. Whereas his grammatical masterpiece, the Jainendra Vyakarana ranked him amongst the might highest and original authorities like Indra, Chandra, Sakatayana, Panini, Amara etc., in that highly popular branch of Indian learning. More than a dozen other works are also attributed to the name of Pajyapada, and there are several traditions and innumerable references in literature as well as in epigraphical records reaching back 10 as carly as the 7th century A. D., which tell us some thing or the

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2 The Jaina Antiquary I Vol XVI His other about the Jaina guru (or gurus ?) who bore this name. own works are, however, silent on this point and give us practically no information about their author. Hitherto it has also been generally believed that there was only one Pujyapada whose real name was Devanandi and that all the references found under that name (i e. Pujyapada) point to him. But the fact that most of the more celebrated Jaina gurus, particularly those belonging to the first eight. or ten centuries of the Christian era, happened to have later on a number of their respective namesakes' pursuades us to examine the same possiblity in case of Pajyapila as well. And it is not at all surprising that an analysis and classification of all the available references pertaining to the guru or gurus of that name leave us with some twenty one apparently isolated and unconnected Pujyapadas: (1) Pujyapada, the first and original Jaina savant of that name. His real name was Devanandi and he was also called Jinen trabuddhi He was a South-Indian Digambara lain saint and scholar belonging to Kundkunda's line of the Malasangha. There is absolutely no doubt as to his authorship of the Jainondra Vyakarana, the Sarvarthasiddhi and the Samadhi-sataka. He evidently came after Kundkun, Umasvami and Samantabhadra, and preceded Vaman, the author of the Kasika, also Gunanandi. Aklanka, Dhananjaya, Virsena etc. Thus he may have lived anytime between the third and the middle of the 7th centuries A.D. The majority of modern scholars, however, place him in the latter half of the 5th or the beginning of the 6th century A.D.3, while there are some who are inclined to place him in about the middle of the 7th century AD. 1 For example Bhadrabahu, Kundkud, Samantabhadra. Kalaka, Sidha. sena, Aklanka, Prabhachandra, Anaitavirya, Jinasena, Vidyanand. Vadiraja and several others had each several later namesakes of his own 2. Cf. Keilhorn-1. A. X. 75; Pathaka-1. A.-XLVIII p. 20,512; PetersonReport on skt mss II p 67-74; Hiralal-A cot. of mss. in C. P. & Berar, intro p. XX; Valenkar-Jinaratnakose p 146. etc. etc. 3. Buhler-1. A.-XIV, 355; Lewis Rice- Mysore and Coorg p 35, 196; JRAS for 1890 London, p 245-262; Narsimhacharya-kavicharite p. 5-6, etc. etc. 4. K. B. Pathaka-I.A -XII, 19-21, Bombay 1883; D. C, Sarkar--Successors of Satwahanas p. 300; and others who believe in the contemporaneity of Pujyapada and Durvin'ta and prefer for the latter the later of the two dates.

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No. 11 Jaina Gurus of the Name of Pajyapida (2) The Pajyapada Devanandi mentioned in the Pattivalis of the Nandi-Sangha of Mala-sangha, Kund kund-anvaya. The Sanskrit Pravali" of that sangha places him at number ten alter Padmanandi-Kundkund, and assigns hirn to Vik. 258-308 (or A.D. 200-250). (3) Pajyapada, the preceptor of Vajranandi who, according to the Darsana-sara of Devasona (933 A. D.), founded the Dravida. Sangha in Vikrama Sarhvata 526 6 (4) The Pajyapada of the Ganga records and tradition, who is believed to have been the spiritual preceptor and teacher of Ganga King Durvinita.' who is assigned by some to the end of the 5th and beginning of the 6th century A. D and by others to the first half of the 7th century A. D. (5) Pajyapada of the Chalukyan record: 8-who is, in the Laxamesvara inscription of Saka 651. (A.D 729), said to be a native of Alaktakanagar. To Udayadeva Pandit of Devagana, Malasangha, who is styled in an inscription of A.D. 729, as the house-pupil of Sri-Pajyapada, King Vijayaditya Satyasraya Chalukya gave in donation the village of Kardam for the Sarkha-Jinandra temple in Saka year 622 (A.D 700). Nirvadya Pandit, another desciple of this Pajyapada who is also described as a great grammarian and is assigned to Saka 600 (A.D. 678), was the spiritual minister of King Vinayaditya Chalukya. (6) The Pajyapada whom Dhananjaya in his Namamala makes out to be an unrivalled Laxanakara." (7) The Pajyapada whom Svami Virasena mentions and from whose Sara-sangraha and Tatwartha-Bhasya the latter quotes in his famous Dhavala commentary of the Sata-khandagama-Siddhanta."0 5. Pub. on p 320 of Dr. Bhandarkar's Report on Skt. mss. for 1883-84. There is another, a Prokrit Pattavali of the same sangha which appears to be older and more correct. But it gives no dates. Cf. S. Samantabhadra p. 145, 163. 6. JBRAS-XVII p 74. 7. Rice-My & Co. p. 35, 196; E.C. XII Im. 23 p. 7; M.A.R, 1911-12 p. 35. 8. I A.-XII p. 112. ibid p. 19-21. 9. "WATU 934914 WOTR.1 W* WATTIA " (Namamaja) 10. Dhavala p. 700 of Vedanakhanda, & fata-kh, Agama 1,1,1, Intro. p 60.

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The Jaina Antiquary (Vol XVI Virasona completed his Dhavala at Vatanagar in the Raptrakuta territory in Vik. 838 (or A.D. 780). He started his work in about A.D. 750 and died in about A D. 790.11 (8) The Pajyapada mentioned by Ugradityacharya in his Kalyana-karaka, a famous work on medicine, writ:en in C. 800 A. D. at Ramagiri in the dominions of the Eastern Chalukya King Vigllu: raja Parmesvara, as one of the great Jaina masters of medicine of the past and who is said to be an authority particularly in the Salakya-Tantra.!! (9) The Pajyapada whose Kalyanakaraka, Jagdall-Somnath a medical writer (C 1150 A. D.) claims to have rendered into Kannada's, the original being in Sanskrit. Vijayanna Upadhyaya the author of Sarasangraha or Vaidyasarasangraha also claims that his work is derived from the Kalyanakaraka of Pajyapada." And Parava Pandit in hs Parsva Purana composed in 1222 A.D. ascribes the authorship of Kalyayakaraka to the Pajyapada who was also the author of Jainendra and of the Tatwartha Vrtti. 15 (10) Pajyapada thesabdavatara-kara-- According to Vrttivilasa, a Kannad poet (C. 1160 A. D.). Pujyapada wrote the Sabdavatara Tika Panini.16 This fact is aleo corroborated by the Nagar ins. cription of A. D. 15301?, and also by Lewis Rice's interpretation of the Hiramatha copper grant assigned to A. D 700.26 (11) The Pajyapada of the Karnataka epigraphs (a) An inscription of 1163 A. D. mentions that in the line of Bhadrabahu arose Kundkund also called Padmanandi. Then came Umasvami Grdhapichha. His desciple was Balakapichha. In such a line of great Acharyas arose Samantabhadra.... ...alter whom came Pujyapada. The record also informs us that the original name of Il For Virasena see Jaina Antiquary XIV 2. p. 46-57, & XII, 1, p. 1-6.; Anekdott-$,88-82 p. 207 & 10, 1.5 p. 274. 12. Prasasti Sangraha p. 53 (pub. JSB-Arrah). 13. Kavicharite I p. 164-65, II p. 15-16. 14. Pr. Sang p 149, 15 Kavich. I p 325 (n. 1) 16 Karnataka Sabdanusasana-JG for 1923 p. 217-232. 17. E C VIII Nv. 46 p. 147. My.& cg. p. 35. XII.

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No. 1.1 Jaina Gurus of the Name of Pujyapada this guru was Devanandi and that he was also called Pajyapada and Jinendrabuddhi. It gives the reasons too why he was so called. It ascribes to him the authorship of Jainabhiseka also, besides the three already mentioned works, 19 (b) The record of 1398 A D. confirms the names Devanandi and Jinendrabuddhi given to him and the derivation of the name. Pujyapada. 30 (c) The record of 1432 A.D. tells us of Pajyapada's wonderful yogic powers and of his visit to the Videha kshetra. After Pujyapada, it also mentions Aklanka and some other gurus who came after him, 21 (d) The Nagar inscription of 1530 A D. attributes to Pujyapada the authorship of-Nyayakumuda-Chandrodaya, the Nyasa on Sutras of Sakatayana, the Nyasa named Jainendra, also the great Nyasa called Sabdavatara on Sutras of Panini, the Vaidyasastra and a Tika to the Tatwartha.?? (12) Ayyaparya, the author of Jinendra-Kalyanabhudaya (1320 A. D,) attributes the authorship of a Protistha-patha to one Pajyapada. 23 (13) The Pujyapada yogi who is said to have rendered into Kannada the Satapadi i.e. the story of Jnana-Chandra-Charita, originally written in Prakrita by Vasavachandra. And Payana Varni, the desciple of Panditacharya rewrote this Kannada work of Pujyapada, in Sangalya Chhanda in 1659 A D.2+ (14) The Pajyapada muni who was the guru of Mangaraja (circa 1360 A.D.) an official of early Vijayanagar and author of Khagendra mani-darpana, a famous work on medicine In his work Mangraja speaks of his guru Pajyapada and tells us that he has utilized the latter's celebrated work on medicine while delineating in the portion on the conduct of a thousand immovable kinds of poisons, 25 19. E. C. II 64 p. 17. 20. E. C. II 254 p. 110. 21. Ibid 258 p. 117. 22. E C. VIII Nv. 46 147. 23. Prasasti Sang. p. 104. 24. Med. Jainism p. 385 (n): 25. Kavicharite I p. 417-422. p.

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The Jaina Antiquary | Vol. XVI (15) Devarasa (1650 A. D.) in his Gurudatta Charitra tells us that near the town of Pagataka in Karnataka was a hill which contained the basadi of Parsva-Jina, and that on this hill the famous Pujyapada has conducted experiments in alchemi (Sidha-rasa). 26 (16) The Pujyapada whose desciple and sister's son was Sidha Nagarjuna, the famous alchemist of South India.37 (17) The Pajyapada whom Pandya Kshamapati in his Bhavyananda sastra mentions along with Deva-Chandra and Nagachandra, the immediate predecessor or gurus of his own."8 (18) The Pujyapada Svami who is mentioned in a list found inscribed on a panel at Karkal. In this list of gurus who seem to have been associated with that place, he is mentioned soon after Dharmabhasana Bhattaraka and just before Vimala-sari Bhattaraka.29 (19) The Pujyapada to whom the authorship of several works on medicine like the Madana-kama-ratnam, the Nidana-Muktavali 1 etc. is ascribed, and under whose name Vijayanna Upadhyaya quotes many rasa-yogas or medicinal formulae, in his Sarasangraha," (20) The Pajyapada or Pujyapadas to whom the authorship of the following works is also attributed Sidha-bhaktyadi-sangraha, Istopadesa, Shantyastaka, Chhandasastra, Svapnavali, Karikavrtti, Surasasangraha, Upasakachara, Sravakachara etc. (21) Lastly, there is the Pajyapada, the account of whose life is given in the Kannada Pajyapada Charita of poet Chandayya and in the Rajavalipathe of Devachandra. Now it is quite obvious that all these references cannot point to one and the same Pujyapada. No doubt, it is also quite certain that there could not have been as many as twenty or so gurus of that name. A closer examination which shall hereafter be made, should, however, certainly reduce their number very much. (To be continued) 26. Ibid p. 391-392. 27. Ibid p. 11-12; also see Chandayya's Pujyapada Charita. 28. Pr. Sang. p. 34. 39. M. A. R. for 190-21 p. 8. 30. PS-p. 13. 31. Ibid p. 15. 32. Ibid p. 149.

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JAINISM AND THE MODERN WORLD. By Shri, Kalipada Mitra. 1. The extreme forma ation of the Vedic Karmakanda, the inane cult of ritual and sacrifice, the deepotism of priest and sacerdotalismall had brought about natural rescion and evoked protests from hosts of critice. The first stirring voice co.nes from the deep of the Upanishad--it denounces polytheism, and upholds monotheism. Other rebels raised their voice against the Vedic conception of ethics and metaphysics. We hear of a host of them--of Purana Kassa pa. Ajita Kesakambali, Sanjaya B-lathiputta, Pakudha Kaccayana, Mikkhati Goala, Nigantha Nathaputta, in the Pali-Buddhisttic literature and of hundreds of scholiasts in the Azaranza Satra and other Jain cinonical works. Bit the two mighty voices of the tim: were those of Gotama Buddha and Lord Mahavira. Their revolutionary teachings found an echo in the hearts of the oppressed people of the time, and proved to be two very potent dynamic forces towards demolition of the arcien regim.. A new vista was opened up-hit of equality and democracy. A new orientation was given to the social and religious life of the people. The caste system lost its rigidity, social distinctions their rigo'ir. A break was made with the past. The ceremonies lost their sanctimoniousness. People were taught to cultivate the virtue of selfreliance. Buddha and Mahavira preached to the masses not in Sans. krit-not in the language of the learned, but in their own native vernaculars----Pali and Ardhamagadhi. 2. Let me now advert to the specific contribution made by Jainism. Lord Mahavira levels all distinctions of caste, creed, colour and sex. Man and woman are all equal, even the low-born is capable of attaining spiritual knowledge--for every soul has a limitless capacity of accomplishing spiritual perfection by observance

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The Jaina Antiquary (Vol. XVI of vows (vralas), and maintaining pure conduct. He lays great emphasis on one's Karma. One becomes a Brahman, or Kshatriya, Vaisya or Sudra by his action. One can shape his own destiny and need not depend upon others. 3. Woman is capable of obtaining spiritual knowledge and attaining spiritual perfection. Mahavira gave due respect to her and admitted her into his order. 4. Mahavira does not believe in God as the spring of life, as the creator of the Universe, or the director of the phenomenal world. Thus he freed the intellect of min fron the shackles of dependenco, and taught hin that he was the architect of his own fate, and that he could rise io the height of his spritnl stature by his own exer. tions. This teaching indvedin min a refreshing s?n? Of his own dignity, taught him to be hrive, strong and sell-reliance, and stimulated in him the incentive to good actions. 5. Man is not to look up to a personal God as the fount of mercy. He reacs the fruit of his owa action, ba har to adjust his relations to min, as he lik3 to live hiinsell, he should let oher's live Therefore an elaborate doutria: o? kunne has been drava up with practical Arechi 730) 21uO'P., piraaliud and based on toleration, londotloos al munihy lover worl; th: foundation of Abim-a sv.18 weil and truly laid. 6. Our other renaiki'ie carti ! Jani m is the doctrine sra trade and an kintanita. 19:090ndmagyut view of a thiag. andeniuses the relativity of truin. The na'ure of things is extremely con lex; v: cm not aliicin or deny anything absolutely. Every object is full of contradictions and oppositions. To understand a thing fully we shouli orelicate the contradictif essence and na-existence, one ani muovi pan17:1::ands) 09 According to it no judgment is true in itself or by itself. Ai there is truth in every idea, as there is reality in every ex*22, 3) every qyst: n of religion has some truth to offer. As lo 13 23:v: chain that we alone are in po33ession of trash and othecar dark 13 we can never achieve the truth and consequently co:a9.cts are sure to arise. None can claim the ownership of the whole truth........ To acquire a

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No 11 Jainism and the Modern World sympathetic understanding of our own religion we should show reverence and the spirit of toleration and trust towards all other creeds. Anekantavada takes a more comprehensive and synthetic view of all systems of religious thought."? Anstacandra, Yasovijaya, Sidhasena Divakara Anandaghana the mystic-have all laid' stress on the same spirit of compromise and good will. Sri Ramakrshna Paramahamia has similarly said that different creeds are but different paths to reach the Almighty, and this was emphasised by Svami Vivekananda in his preachings. Thus Syadvada or Anekantavada is opposed to dogmaticism which creates strife, It holds out the message of peace and harmony, it teaches us to avoid clash and conflict. If this spirit ho once more cultivated, much of the present day strile of the world is likely to be restrained. 7. Religion miintains its vital force so lon; as it serves th: needs of the society; the very moment it turns a vay from the rea. lities of life and can not adapt itself to changing or changed environ. ment of the society, it loses its vitality and becomes sterile. The Jains in time degenerated and like the Hindus created for themselves deities, invented magical devices to subordinate them to their wishes, evolved mantras and yantras i.e. developed a tantrika attitude, Karma became a sort of determinism for them, thus robbing them of the virile spirit of energy al initiative. Belief in miracles and superstition has triumphed over reason and true faith. 8. History has shown that Jainism can adapt itself to chinged circumstances, can rice above stagnation by freeing itself from the bondage of the tangle of dogmas and can create kingdoms. 9. Just as Lord Mahavira evolved a system which protested against the prevailing order which cramped society and gave it new life, so it is necessary for the Jains-and for th: matter of that a'l Indians--to seek and gain inspiration from the teachings of our religion, to face boldly the changed political, economir and social situation, so that we may live a pure, bold and courageous lise. 1. Cf the . Veo-Realism of recent Anerican philosopliy which his protested against this exclusive predication or ekantvida and call it the fallacy of exclusive particularity.

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10 The Jaina Antiquary [Vol XVI 10. In the sphere of economic life, the vow of parimita parigraha gives some light in the economic reconstruction of our society, nay of the world, gives some light. One has to limit his own personal possessions in the world, according to his status and immediate need. Any property acquired beyond this limit is not to be considered, as his own, but to he devoted to the amelioration of the society as a whole. If rightly applied and adjusted to the conditions of the modern world, it may offer a key to the solution of our economic problem in a peaceful manner without having recourse to violent mothods arising out of appeal to class hatred ealculated to level down property and overthrow the society in a revolutionary manner and leaving the seeds of eternal clash and conflict as the unhappy legacy to posterity. 11. The disastrous results of the two devastating world wars are felt by all humanity. The atomic energy placed at the disposal of man by Science has been employed by him for destruction of life. It is said that science has further discovered a process which can render a region lifeless in five minutes. On the other hand atomic energy properly utilised can serve man and better his condition immeasurably. Unless the violent ideas of national or race superiority, breeding animosity, are given up, humanity has to perish. Ahimsa alune can give life to the world. 12. Speaking of India, I may say that our social structure will be strengthened if we show a more catholic spirit in mending our defects. It is incumbent on all of us especially the intellectuals, to evolve a new system out of the old-essentially humanitarian in complexion to solve our social, economical, and even national problem. We must be able to order "cease fire" among bellicose sects and schools, to stop suicid battles and direct their combined energies towards the problem of healing the wound of man. The crying need of the hour is the spirit of toleration and that of non-violence. India has shown in the past this spirit of adaptability and harmony and evolved a complex culture of unity and diversity. In the deafening wrangle of kill, kill, she may yet raise her voice and give the message of ampta.

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No 11. Jainism and the Modern World Mahatma Gandhi has applied non-violence to the national problem of freedom. To quote Asoka, let the conguest of Dhamma replace the conquest of the sword. It is over two years that this article was written, but could not find the light of the day.for some unforeseen incident. The greatest event that has ever happened in the history of the world, and that yet has no precedent nor parallel happened n'arly two years ago. India regained her in-lependence after a long long time hy a unique method never tried before-he method of nonviolencs, preached and practised by Mahatma Gandhi. His appeal to the British nation to Quit India' materialised and Independence was ushered in on August 15, 1947. And all this happened without violence in an atmosphere of grace and good will. It is the opinion of many wh, cin speak with authority that the spirit of ahim a adan'irated in the Jaina Siddhanta found its true embodiment in Mihatina Gundai India attained her indipendence through nonviolence indred, but she was dismembered, and the joy of liberation soon turned to gloom and groan that followed the hapless partition. Humanity suff:red the cruellest, agony that could be devised by the forces of Evil. Orgies of violence in all imaginable shapes and forms -spilling of blood, burning of houses, outrage on women, uprosting of families, and an almost interminable trekking of humanity from one end of the country to another-made non-violence and its cult an agonising and prignant mockery. It seemed at one time that heat and hatred would destroy us all. Mahatma Gandhi still turned to Non-violence as the one sovereiga remedy. But the tragedy of tragedies happened on 30th January, 1943. The apostle of non-violence fell by violence. He did in flesh but lived in spirit, he became immortal. His ashes have consecrated the soil and hills and streams of India and beyond. The truth and wisdom of his preaching are now glimmering on sceptic and hesitating humanity. The world has grown weary of the aftermath of war-corruption and dishonesty, classhatred and class-superiority, colour sense and colonialism, fear and suspicion, insecurity and frustration. The olive branch is not yet in the offing. The charter of the United Nations Organisation offers indeed the solitary ray of hope in the

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12 The Jaina Antiquary (Vol. XVI prevailing gloom and human rights are in a way recognised. India in recent times has again and again declared her policy of working for peace-peace of the world. She is fitted for her role--she prosesses her friendship to all nations. She has sturdy faith in he mantra of ahim.a taught by Buddha and Mahavira and so recently applied in the field of politics by the Mahatma. Her ambassadors plead for understanding and good will with all the world in a new voice indeed, but echoing the eternal friendly spirit of the old. The world is perhaps beginning to sense that salvation lies in Ahimsa.

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THREE NEW KUSHANA INSCRIPTIONS FROM MATHURA.* By Shri, K. D. Bajpai. M. A.. Curator, Archacological Museum, Mathura. Recently three new inscriptions have been acquired from the Mathura City and have been deposited in the local Archaeological Museum. All the three are Jaina inscriptions and are incised on the pedestals of Tirthankara images. They are all in the Brahms script of the Kushana period and their language is the well-known mixed Sanskrit, found on a number of Kushana inscriptions from Mathura. 1. The first of the three inscriptions is engraved on a frag. mentary image of Vardhamana seated in the Dhyanamudra. But for the lower portion of the image, it is badly damaged. In the relief on the pedestal is shown the worship of a dharmachakra. The portion above and below the relief were each inscribed with one line of writing. Out of them the lower line is completely broken. The upper line also is not well-preserved. Only a few letters in the beginning are discernible. Fortunately in this line the date of the inscription is safe. The reading is as follows : sya vaDhemAnasya sa 60252 di........... The inscription thus refers to the establishment of an image of Vardhamana or Mahavira in the 2nd month of the summer of the Saka year 92 (=170 A. D) The name etc. of the donor have been lost. The year 92 falls in the reign of Kushana king Vasudeva whose last year, as known from inscriptions, is 98 (=176 A. D.) II. The second inscription is incised on a broken pedestal (7" x 6"). The original complete pedestal seems to have been twice as large The Tirthankara image is completely broken and except ting a lion's head in the right corner and one female devotee all of the front relief is also lost. The inscription contains three lines of writing. The last line is almost effaced, only a few letters being partly visible there. The *Read before the XV All India Oriental Conference, Bombay, 1949.

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The Jaina Antiquary I Vol. XV first two lines are, however, in a satisfactory good state of pre. servation. - My reading of the inscription is as follows : : L. I. A Heat gafar gag [fagrigat)........ L. 2. & 171 HAUTFE (@].......... L. 3. 99f(?) ...... The world Sidhair (fagy) has been engraved almost in the beginning of the 2nd line instead of the first After Sid dhamin (fan) there is a numerical symbol for 6. It is not clear whether this symbol stands for the regnal year or for the day, which may have been given at the end of the first line. If we take this symbol ng denoting the regnal saka year, usually found in the Kushana ingcriptions of Mathura, then in that case the time of the installation of the image would come to 84 A. D. But in case the symbol stands for the day, we can not definitely assign the inscription to any particular year. * The purpose of the inscription is clearly the installation of an image of Sumati or Surnatinatha by a lady named Mirra, who was probably the daughter of Somagupta. . -- Sumatinatha is the fifth Jaina Tirthankara and his early images are rarely known. The new inscription is therefore an important record in so far as it refers to the making of an image of this deity early in the Kushana period. III. The third inscription is on a complete pedestal (1'9"x1'4") of a Tirtharikara image. But for the pedestal the image is almost totally broken. The remaining feet however, show that the image was in standing posture. There is a usual relief on the front face of the pedestal between two pillars, showing worship of a dharmachakra. Two lines of the inscription are above the relief and one is below. Eight letters are inscribed on the rim of the image close to the right foot. The first line of the inscription mentioning the name etc, of the king, during whose reign the image was installed, is very badly preserved. Fortu. nately the numerical symbols denoting the year are preserved in the beginning of the second line. We are thus enabled to date the epigraph precisely. It reads as follows: L. I. ********...ay (a) FT (F] [FATE) Hotel (757 (HE )........ L.2.. Pout a fafaz faqat salat care contrat lautant pl.,

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No 11: Three New Kushina Inscriptions from Mathura - L3 to sAMtinikakhyAto kuttAto vaiIrAtozA [khAto] Arya gRharakSitAye zi on the rim near the right) kauzikIye foot of the image. I fazi na Transla!ion - In the reign of Devaputra king Kanishka, in the year 17, in the second month o! winter season, in the 25th day; On the date specified as above, at the request of Kausiki Griharakshita out of the Kulliya gana, out of the Santinika kula, out of the Vaira Sukhii, The inscription is, in fact, incomplele. Like similar inscriptions from Mithura one expocted in this on: also the name of the donor, who at the instance of the nun Gsiharakshita caused to be made the image in question The donor's name is, however, conspicuous by its absence. So:ne of the letters of the epigraph which could not be accommodated in the three front lines are incised on the rim near the right foot. This may lead one to conjecture that the engraver finding that the name of the donor along with its usual paraphernalia, 80 customary in such epigraphs from Mathura, would occupy a lot of spice, may have deliberately ommitted it. Such cases are. however, very rare. In the beginning of the 1st line of the inscription there is a space for about eight letters. This spice can be filled up with for HT Gajah or only EHPA or alternatively with fH HERITET, the last to be associated with devaputrAya etc. In case it was namovadramAnasa (sya) then the image would certainly be that of Mahavira. After 74 there is a space for two letters This lacunae can be filled up with nifasWe find this adjective before Kanishka's name in several other inscriptions. After the words Facet in this line, there is a space for not more than four letter:; These most probably have been FATT; The numerical figures of 10 or 7 denoting the year 17 are just alter this in the beginning of the 2nd line. Almost the whole of the 2nd line is quite clear. The 3rd line also is well preserved excepting a few letters in the middle, which can casily be restored. After the name of Griharakshita there is the letter fer. It does not appear from the original stone that there was any letter engraved after fer. If we conjecture that the letter for is meant for fefefe, which word the engraver did not complete, then

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The Jaina Antiquary Vol. XV 'in that case the name slfrat will have to be taken as a different name The inscription would then mean that it was Griharakshita's disciple Kausiki at whose instance somebody (probably a lady woman,' installed the image The year in this inscription is 17, which undoubtedly represents the 17th regnal year of Kanishka and is to be referred to the Saka era. The year would thus correspond to A D 95. From the available epigraphical data we know that Kanishka ruled for 23 years, i. e, from 78 to 101 A. D. The present image was therefore installed six years before Kanishka's death. The Kottiya gana and the Vaira or Vairiya Sikha are well known, as they wecor in a number of early Jaina inscriptions of Mathura." But the Santinika or Santinika kula is probably mentioned here for the first time. 1. The contribution of lay women to Jaina religion and art has been very great, as is evident from a number of Jaina epigraphs found at Mathura and elsewhere. 2. Buhler-The Indian Sect of the Jainas, pp. 58-59.

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JAIN TEMPLES, MONKS AND NUNS IN POONA1 (City) By Sii, S. B. Deo, M A. [Mr. Deo is studying the history of Jain Monachism. But Jainism is also a living religion it is therefore necessary to correlate the past with the present. With a view to study in detail the religious practices, the habit and other items connected with the life of a modern Jain monk so as to find a link between the modern practices and the old ones, the present author carried on investigation into the daily routine of monks and nuns belonging to the different Sects of Jainism, the mode of worship in the local temples, their management etc. The following account has been the outcome of the author's personal visits to the temples and monasteries and of a free and frank dis cussion with the monks and local Jain gentlemen. Mr Deo here tells us about Jainism in Poona. ] There are seven temples belonging to the Svetambaras out of these seven, three are in the city proper, one is in the Camp, one in Sholapur Bazar, one at Wanowri and one at Kirkee. The Svetambara Dharmashalas are two in number, one in the city and one in Camp, there are no separate Dharmashalas at Kirkee or at Wanowri. The Digambaras have four temples in Poona One of them is in Vetal Peth, two are in Raviwar Peth (Lonira Ali) and one in Meetha Ganj. There are no monasteries for Digambara monks in Poona. the Jainas, have no used as a place for There is also a The Sthanakawasis a non-idolatrous sect of temples, but they have one Sthanaka which is residence by the monks. It is in Nana Peth. Sthanaka for nuns nearby. 1. I am indebted to Dr. Sankalia for the selection of the topic. So also the following gentlemen have been of immense help to me - Munis vimalasAgara, idrasAgara, kailAsasAgara (Svet) Muni mohana RSijo and nun ujvala kuMvarajI ( Sthan ) Mr. M. G. Kothari M.A (Dig) Mr. and Master Lalwani and Narayan Tolat.

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The Jaina Antiquary Vol XVI Among the temples belonging to the Svet. the temple of zrI goDIjI pArzvanAtha is the oldest. Next comes the temple of zrAdIvara (i. e) managed by the Oswals and the Porwals which form a section of the Jain community. 18 Out of the three sects of the Jains -The Dig. Svet. and Sthan.-the idolatrous Svet. are in majority, while the Dig. and the Sthan. form only a minority. Taking India as a whole we can say that the Svet. are predominant in the North and the Dig are predominant in the South. A majority of monks that visit Poona, come from North India. They are forbidden to wander in the rainy season but they wander throughout India in the remaining eight months of the year. Out of the monks of the Svet, Sect those who visit Poona are predominantly of vijaya and sAgara gaccha ' which form the subdivisions of the tapAgaccha. Monks belonging to the vimalagaccha which forms the third subdivision of aq do not visit Poona, in large numbers. The Dig. monks very rarely visit the city obviously due to their nudity and compared with the Svet monks, the monks also do not come here in big numbers. SVETAMBARA TEMPLES. zrI goDIjI pArzvanAtha maMdIra - This temple is situated in Vetal Peth (No. 111). This a gorgeous temple the majesty of which can hardly be imagined from its outside appearance In this single building there are three temples out of which two belong to the Svet and one to the Dig. The interior of 2. A monk associates the name of his 5 with his name eg. gufana, gfarm etc. 3. "The oldest of Parasnath's temples lay ir. Kalevavur to the south-west and outside the city, at the Peshwas would not allow a Jain temple to be built in the city. About 1750 the Jati or the high priest of the Jainas and Sankaracharya the Brahmanical pontiff happened to meet in Poona After a long discussion it was agreed, it is said by bribing the Sankaracharya, that a Jain temple might be built in a quarter where the Brahmins did not live. The Peshwas granted the site of the present main temple. where two buildings one for Chidambaris or white clothed and one for Digambaris or Skyclad Jainas were built by public subscription"-Bombay Gazetteer Vol. XVIII, part III Poona 1885, p. 340.

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No. I.] Jain Temples, Monks and Nuns in Poona City this temple is rich and painted with gaudy colours and possesses some well-carved decorative pieces of architecture. It is now under the management of a trust. It provides bathing and other facilities and also keeps materials of worship like sandalwood etc 4 19 On the first floor of the building there is the idol of who is called as the saMkhezvara pArzvanAtha. There are six other idols close to it two on the right of and four on the left. All of them are made of white marble and the idol of is endowed with the characteristic hood of a snake over its head. The names of the other idols are suvidhinAtha ( on both sides ) kalyANapArzvanAtha, supArzvanAtha and 1. Devoted laymen-especially women-came in large numbers and recited hymns and drew the figures of the for an on the floor. All the idols were decorated with flowers and sandal paste. In a somewhat underground portion of the temple, there are five idols. On being asked why this portion was bulit underground, the man in charge told me that there might have been some fear from the iconoclasts. The chief among these five idols is the idol of zrI citAmaNi pArzvanAtha. This idol is older than that of saMkhezvara pArzvanAtha On the former I could notice fa. On the first floor of the temple there is the idol of goDIjI pArzvanAtha - the oldest idol of all the three mentioned above. It is of black stone and is very small in size. 4 "On holidays and great days when the community meets for worship they put to auction the right of applynig saffron to the images and the highest bidder buys the right of first applying it, in this way large sum are raised" -Ibid. p. 341 5. ......the first two temples were enclosed by a high strong wall and strong gateway which were kept always shut that the noise of the temples might not reach Brahmin ears. No spires were allowed as their sight would have polluted orthodox Brahmins" - Ihid p. 340. 6. I tried to find out the date which is generally written at the base of the idol. Eut I was disappointed to find that a thin sheet of silver covered the base of the idol.

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20 The Jaina Antiquary (Vol XVI The date on the idols can by no means prove that the temple also was built at that time. The building of the temple is com. paratively modern. It may be that the idol that was installed there might be older than the temple itself as is proved by the date on the idol There are eight Tes in all, in which there are so many idols of different aterats. The upper part of the building is modern. The people there took no pains to know the exact date of the building and all I could ascertain from them was that the temple was built sometime in the regime of the Peshwas and might be more than a hundred years old. zrI zrAdIzvara maMdIra Just in the same building but with a different number (110 B Vetal), is situated one storied temple of isat ie. #Hater the first tIrthakara of the Jainas. This temple and the temple of goDIjI pAzvanAtha is managed by the same trustees. This temple is said to be built a hundred years ago. There are five idols in the temple the chief being that of 9111797. In the same temple I could find an idol of atat who, according to a Jain monk, was a Tieruit in attendance of qua. The idol was decorated by a fine piece of cloth and lowers. I could also note an idol seated on a bull. It is called sit hjaus and is taken to be the symbol of celibacy. It reminded me of the worship of spt pract among the Brahmins. To the rear of the temple of right there are footprints (91981) of st m a . 7. ".........the temple of the chidambaris which is dedicated to Parsvanath, proved too small, and the form of the temple which was more like a private house than a public place of worship, was changed. Encouraged by the religious freedom they had enjoyed since the Peshwas overthrow in 1818, between 1830 and 1834 the Jains raised subscriptions and built a temple to Rishabhadeva the first of the Tirthankaras at the cost of PS. 300 (Rs. 3000). Since then they have kept adding our houses to the temple froin year to year"-Ibid. p. 340

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No. 1] Jain Temples. Monke and Nuns in Poona City 21 Some movable idol is taken and placed in a chariot and is taken through the chief streets of the city in the month of caitra and kArtika, It is called TITIETS CITAT A #TIT-(1393 Shukrawar Peth). More than a furlong distant from the first two temples, is the temple of Porwal Jains, a subsect of the Svetambaras. It is a temple dedicated to t ato As compared with the first two building, this temple lacks all the proruseness of decoration. It is owned by alguis a Porwal jain lady. It is a three stryed building. On the ground floor there are five idols and on the first for there are seven idols. All the idols are made of white marble. It is said that the temple is built 50 or 75 years agr. zrosvAla jaina maMdIra -- A little further, there is this temple belonging to the Oswal Jains. It is a lofty three storeyed building, majestic in appearance, yet som-whit mured by grudy colours. Inspite of its loftiness, it lacks the richnes oth BTT 9175A APT. The temple is said to be built a hundred years ago and it is under the m ig-neat of a trust. There are five idols on the grond Roland fitness on the first Ayor. The chiei idol is that of TT. The majority of the idols is inade of white marble. palgtf saait T-(657 Sachapir Street, Camp). This is a three storeyed building painted in gaudy colours The entrance to the temple is distinctive inasmuch as the gates of the building a:e covered with a sheet of silver conveying to the mind of the visitor the richness of the temple. The ground floor is reserved for serions given by the chief monk to the laity. The 997 for the TF is a raised seat and the laity sits down on the ground. Beyond that, in an open space, arrangements for the bathing etc of the laity are made. This arrange.. . ....................... .......... 8. "The Juin holy months are 7 or March-April. aut or July-August, #frY= or October-November, and Freita or February March when fairs are held. A car procession takes place on the full moon of amfara or Oct. Nov." Ibid. p. 341,

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2 The Jaina Antiquary | Vol. XVI ment is made on the same lines az is provided in the must gigaatit fett in the city. On the first floor, among gorgeous surroundings, are three idols the chief being that of vAsupUjya, the 12fth tIrthakara. To the right of this idol is the idol of FIRETT, who according to the Jainas is at present the tIrthaMkara wandering in mahAvidehakSetra-zome imaginery lind in the cosmology of the Jainas. To the left of 718937 is the idol of 1797 the 8th atent. All the three idols were made of white marble and a thin coating of silver covered them On the second Aoor I saw the pinnacle of the temple New work was in progress. Some well carved pieces of architecture in pure white marble may be seen there. The laity drew the following figures of rice before the innages 1 12 Looking to the finish and the modern appearance of the temple it cannot be very old. It was built in 177 1948 (AD. 1891). "S I was val Temples with a bare pinnacle ( f l) are forbidden in Camp, hence the futent of this temple was in the 2nd floor of the building, 10, 11, 12 "The Swastika (12) Sign is intended to represent the for state in which a site may be born as either a denizen of hell. or of heaven, a man, or a beast. The three little heaps (II) symbolise the farms. (974 siasaaria) which enable a man to reach A, represented by the sign (10)"-- Heart of Jainism, Stevenson (Mrs). p 251-52. 13. Information by Amritlal Shah.

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No 1] Jain Temples, Monks and Nuns in Poona City 23 told that there was an old temple standing on this spot before this and that there was a metal idol at that time. The present idols were installed when this new building was built. As I myself could not find out the date .vhich is generally carved out at the base of the idol -as the idol was covered by a thin coating of silver I asked Mr. Shah as to the probable date of the idol. He told me that the idol was "very very old." The idol was brought irom Cambay. The richness of this temple can very well be compared with that of the TIETsit qiztart . The silver-plated gates, the marble idols, rich colouring, well-exec'ited decorative pieces of architecture and the arrangement for fulalling the needs of the rich laity, like sandalwood incense etc --all go to confirm that the laity comes from a rich class of society. On the whole the interior of the building presents a far more pleasing spectacle as compared with the gaudy appearance from outside. zvatAMvara dAdAvADI maMdAra This is situated near the 7781 hill. Its number is 1747 #TIT. It is a one-storeyed structure but the peculiarity of this temple is that there is not a single idol in this temple. There are footprints which are worshiphed by the devotee. This temple is dedicated to Dadaji who is taken to be the Guru of all, the guide of those who seek Liberation. In the main temple, there are four footprints with a fifa between them. This is surrounded on all sides by an open space well-rooled. This surrounding structure was built in ?$32. I was surprised to find in one corner of the temple a little gym. nasium. Behind the min temple there was a small structure built of marble. It contains footprints of zrI vijayasUrizvara. zake 1835 is carved on it. At the base of the plinth, there is a piece of marble on which information regarding this structure is carved. I could trace the following letters on it regarding the date - savat 1666 The temple appears modern and has little decoration inside. The marble Aoor of the temple was built in 1938 AD. It being rather out of the way. I could find no crowd of the devotees. I was told lestivals are held here on kArtika zuddha paurNiA and caitra zuddha paurNimA.

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The Jaina Antiquary | Vol XVI This finishes the account of Svetambar Jain temple in Poona City 1. Out of these the temple of and the other in the Camp stand out distinctly due to their richness and architecture. SVETAMBARA MONASTERIES. There are two monastiries, one in the city and another in Camp. for Svet. Jain monks. They are meant only for monks and there is not a single nunnery in Poon The monasteries which are called dharmazAlA are the residence of monks either in ai or whenever they happen to come here during the course of their wandering. Except in the rainy season they are not to remain in one place for a longer time. There monasteries are very simple buildings fit for the life of monk. There are big halls and the monks are provided with necessary articles like a mat etc. The rich laity also helps them a lot. 24 dazAzrImALI zvetAMvara dharmazALA This a two-storeyed building near the Gdiji Parswanath Mandir in the city. On the first floor the monks live. There are three big halls. In the hall to the right, the monks live. In the hall to the left, sermons are delivered by the chief monk to the laity. The building is painted white and has the least connection with either art or decoration. Only the zvetAMvara tanAgacchIya monks-not even the kharataragacchIya or sthAnakavAsIs are allowed to this monastery. The kharataragacchAya can live here only on a special permission and that too when there are no monks belonging to the 9g dadan afta aig (339 Sachapir Street, Poona) This monastery is just opposite the Jain temple in the Camp. It is the least attractive building and hence is a fit abode for monks. It has simply big halis in which the monks, whenever they happen to visit the city, reside. SVETAMBARA MONKS. In a moderatly big hal', five or six monks put up. They wear a simple white dress consisting of three pieces of cloth. Their own 14 As already said at the beginning, besi les those, there are three more temples belonging to the vetambaras. One is at Kirkee, one at Wanowri and one in Sholapur bazaar

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No. I. ] Jain Temples, Monks and Nuns in Poona City 25 requisites were a pot made of wood for receiving alms (bhikSApAtra), blanket, a rajoharaNa (for cleaning and wiping the place they sit upon), a muhapattI (a piece of white cloth covering the mouth), and a walking stick (daMDA). Inspite of the fact that they had muhapattI none of them had actually covered his mouth with it. They all belonged to the games which has three subdivisions e.g. sAgaragaccha, vimalagaccha and vijayagaccha. Out of these three gacchas, the monks belonging to the first and the last visit Poona in large numbers, while those belonging to the faces do not do so in large numbers. There is no difference in in these three subdivisions of tapAgaccha. ____ There is also other gaccha which is called kharataragaccha, and the diffe. rence between 0915 and a GTCIT even though slight, is no negligible. (6) The tapAgaccha monks believe in paMcakalyANa: while the kharatara. gacchIyas believe in chakalyANa, Besides the usual tcakalyANa: 13 the kharataraH believe that the conception of HETtit in a Brahmin family16 (before he was transferred to the womb of tisAlA khattiyANI), was also a kalyANa The tapAgacchIya monks ignore this and say that the conception of mahAvIra in a kSatrIya family is to be taken as a kalyANa. (ii) The monks belonging to the tapAgaccha use a red coloured bowl while those of the can use black coloured bowl. (ii) The annual pratikramaNa' is done by those belonging to the kharataragaccha on bhAdrapada zu05, while those belonging to the tapAgaccha do it on bhAdrapada zu0 4. (iv) The kharataraganchIyas do not allow women to worship the images of tIrtha karas. 15. "jinabhAvAna kA pUrva bhavase yana, janma, dojA, kevana jJAna tathA mauja-prAji pa avapara'-- pAipamahaNNavo - paMDita zaM. p. 292 ; also-- 'paMja mahAkalANA sosi jiNANa hoti NiameNa' -paMcasaMgraha 7. 16. 'tarA sake devide evaM saMhitA harirogasiM pAyattANi Ahivaha sahaveha, sahavittA evaM kyAli-saMgakaDaNaM tuma devaannppie| mamaNa bhAvaM mahAvoraM tipAlae khatiyANoe kuJchisi gambhattArA sAhArAhi / je viNaNaM tisAlA gambha ta devANArA mAhaNIe kuJchiti gambhatArA sAhasAI / ' - kaspasUtra -~also Mathura Inscription dating Ist or 2nd cent. AD.) 17. 'mithyA duSkRta-pradAna kie hue pApa kA pazcAtApa; jaina sAdhu bhaura gRhasthoM ko subaha aura zAma ko karane kA ekabhASAyaka pramuDAna-pAhaasAmahaNNayo P. 636.

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The Jaina Antiquary I Vol XVI This finishes the account of Svetambar Jain temple in Poona Citylt. Out of these the temple of spiritETT OTO ATST and the other in the Camp stand out distinctly due to their richness and architecture. SVETAMBARA MONASTERIES. There are two monastiries, one in the city and ano:hsr in Camp. for Svet. Jain monks. They are meant only for monks and there is not a single nunnery in Poon? The monasteries which are called dharmazAlA are the residence of monks either in varSAvAsa or whenever they happen to come here during the course of their wandering. Except in the rainy season they are not to remain in one place for a longer time. There monasteries are very simple buildings fit for the life of monk. There are big halls and the monks are provided with necessary articles like a mat etc. The rich laity also helps them a lot 1977# jai saaitt TA27131 This a two-storeyed building near the Gidiji Parswanath Mandir in the city. On the first floor the monks live. There are three big halls. In the hall to the right, the monks live. In the hail to the left, sermons are delivered by the chief monk to the laity. The building is painted white and has the least connection with either art or deco. ration. Only the zvetAMvara ta gagacchIya monks-not even the kharataragacchIya or sthAnakavAsIs-are allowed to this monastery. The kharataragacchAyA can live here only on a special permission and that too when there are no monks belonging to the 7911=5. Tia Ella (33) Sachapir Street, Poona) This mo:iastery is just opposite the Jain temple in the Camp. It is the cast attractive building and hence is a fit abode for monks. It hay simply big halls in which the rnorks, whenever they happen to visit the city, reside. SVETAMBARA MONKS. In a moderatly big hal', five or six monks put up. They wear a simple white dress consisting of three pieces of cloth. Their own 14 As already said at the beginning, besides those, there are three more temples belonging to the vetambaras. One is at Kirkce, one at Wanowri and one in Sholapur bazaar

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No. I. j Jain Temples, Monks and Nuns in Poona City 25 requisites were a pot made of wood for receiving alms (bhikSApAtra), a blanket, a rajoharaNa (for cleaning and wiping the place they sit upon), a muhapattI (a piece of white cloth covering the mouth), and a walking stick (daMDA). Inspite of the fact that they had muhapattI none of them had actually covered his mouth with it. They all belonged to the games which has three subdivisions e.g. sAgaragaccha, vimalagaccha and vijayagaccha. Out of these three gaccha, the monks belonging to the first and the last 177 visit Poona in large numbers, while those belonging to the faites do not do so in large number. There is no difference in part in these three subdivisions of tapAgaccha. There is also other Tex which is called EPTAT , and the diffe. rence between games and ET CTCITEE even though slight, is no negligible. (6) The tapAgaccha monks believe in paMcakalyANa, while the kharatara. gacchIyas believe in chakalyANa: Besides the usual paMcakalyANa:1s the kharataraH believe that the conception of heatit in a Brahmin family 18 (before he was transferred to the womb of tisAlA khattiyANI), was also a kalyANa The tapAgacchIya monks ignore this and say that the conception of mahAvIra in a kSatrIya family is to be taken as a kalyANa. (ii) The monks belonging to the afines use a red coloured bowl while those of the kharataragaccha use black coloured bowl. (iii) The annual pratikramaNa Fis done by those belonging to the kharataragaccha on bhAdrapada zu0 5, while those belonging to the tapAgaccha do it on bhAdrapada zu04. (iv) The kharataragacchIyas do not allow women to worship the images of tIrthakara. 15. jinabhAvAna kA pUrva bhavase yana, janma, dInA, kevala jJAna tathA moja-prAtirUpa bhavapara'pAisahamahaNNavo--paMDita ze. p. 292 : also- 'paMca mahAkallANA soli jiNANa hoti NibhameNa' -paMcasaMgraha 7. 16. 'tarA sakke devida evaM saMpehitA harirogasi pAyattANi Ahivaha sahaveha, sahavitA evaM bayAsi-saMgacchatuma devaannppie| samaNa bhAva mahAvoraM tisAlae khatipANIe kuJchisi gambhatArA sAhArAhi / je vi tisAlae gambhe ta devANahArA mAhaNIe kuJchisi gambhatArA saaisaaii| -kaspasUtra - aloo Mathura Inscription dating 1st or 2nd cent. AD.) 17. 'mithyA-duSkRta-pradAna, kie hue pApa kA mAsApa jaina sAdhu aura gRhasthoM ko subaha aura zAma ko karane kA eka pAvazyaka mAna-pAibhasAmANNavo p.636.

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The Jaina Antiquary Vol. xvi Regarding their daily routine, I was told that the monks get up at 3 a m. and after having done the morning duties, they do sau for 48 minutes before sun.rise Then comes afiatea when they . carefully scan their clothes and all surrounding things so that there should not be any feat of living beings After that they go out for 287 and bow down before the idol of the Jina Returning from the temple they study the lets or holy books like FIATTIT etc. or listen to them when these are read out. At about 9 a.m. they ponder over the meaning of the text and at Il a m. they go out for 1974 or for alms. Returning from the round, they take m-als (once in a day) and again go to HEITA. After that they engage themselves in svAdhyAya and dhyAna. At about 4 p m. they again do pratilekhana.18 At 7 p.m. they do and at 9 p m. they sleep after having given up all sing that might have been committed by them in the day. Thus in a day, the monks do afany twice a day. Besides these two, a monks has to perform a 99% ya U (fortnightly) on the 14th day of a month, a taifay AT (lour.monthly) and a sAMvatsarika (annual). The annual pratekramaNa is done on bhAdrapada caturdazI. They do not wander in the rainy season lest they kill living beings. The atath extend from 1973 TF TE TI to fifa ya TOTI. The $has its origin in the name of a particular FT. The Svet' monastery visited by me, contained monks belonging to 99773 only and they all belonged to 76. There are subdivisions in this $also like a ARTIRI etc. The 99177EUR monks predominate in the Punjab, Bombay and Marwar. The monks told me that the tendency towards renunciation among the people is on the increase and that there are at present 1000 monks and 2500 nuns of this sect of the Jainas. STHANAKAVASI. There was no question of visiting the temples of the Sthana. kawasis as they do not worship idols. They are non-idolatrous and 18. afagtewar-fargot, faci#02-978 pakoopait p. 643.

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No 1.1 Jain Temples, Monks and Nuns in Poona City 27 this can be traced back to the Muhammadan influence in Gujerat19 The Siha, belong the Svet. Jainas and the Stha, monks whom: 1 visited belonged to the Lonka?" sect. There were two monks in the monastery (778). It was a two storeyed building, simple in appearance and hence it could hardly be distinguised from other houses. The moak told mo that it was more a public house than a te:nple. The ground floor consisted of two halls and a small roon There was no architecture, no pomp, no finery any where in it and it is compartively a late building. On the first for there were two halls in which the monks put up. STHANAKAVASI MONKS. The distinct characteristic of these monks was that they had constantly covered their mouth with a piece of cloth (UTI). Their other requisites were three cIvaras, a rajoharaNa and a pAtra. Their pAtra (wooden alm 3-bowl) is not coloured but is simply polished. These monks belonged to Lonka t The Tees is subdivided into saMpradAya: like RpisaMpradAya, dharmadAsasaMpradAya etc. These names are given after th: chief of that particular division. There are no ons in th:m The peculiarity of this sect is that it is non.idolatrous. They justify this attitu le 0.2 tv) groun is. Firstly they say that originally there was no idol-worship in Jainism. Idol worship is of a later 12. "If one effect of th: Mahamnsdan conquest, however, was to drive many of th: Jaian into cl>>3er unio. with their fellow dol-worshippers in the face of iconoclasts, another effe:' was to drive others away from idolatry altogether. No Oriental could hear a fellow oriental's passionate outcry against idolatry without doubts as to the righteousness of the practice entering his mind." --Heart of Jainism, p. 19 Stevenson (Mrs.) 20. "It was the name of an Ahmedabad Jain belonging to the Syet. Sect. who enployed several clerk, to copy the Jain scriptures. About AD. 1474 a Svet Satru named 9171 asked him to copy several sacred books for him: whilst reading these Lonki St was struck with the fact that idol-worship was not once mentioned in them. He pointed this out to 1957 and others, and a sharp controversy arose between then as to the lawfulness of idolatry. In the meautime a crowd of pilgrims going to 1977 arrived in Ahmedabad and were won over to Lonki Si's sid, but unfortunately they had no Sadhu among then At last a Svet layman Hror it became a Sidhu .. .. he ordained himself and became the first und of the Sect"-Ibid p. 87.

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The Jaina Antiquary (Vol. XVI origin. Secondly, they say that in the wake of idol-worship come different practices of the lay men like ornamentation, decoration, fine dressing etc. for the idol, which is against the spirit of worship. The chief aim of worship should be meditation and concentration rather than this outward finery. Their daily routine is as follows : They get up at 4/30 a.m. Then at 5/30 a.m. they do gry. At 6/30 a.m. sfare is done. Then follows the feet. Between 9 a.m. and 10 a m. they make fa 9927 At 11 am they take food after begging alms. At 12 they practice meditation. Between I p.m. and 3 p.m. they make general reading. Then upto 4 pm they make FTTETT. At 6-30 p.m. they make sfatema and HU. From 7-30 p m. they make 777r. At 10 they sleep. These monks have no hair on their head. They do ang twice a year. Even the nuns have no hair on their head. They remain in one place in varSAvAsa. Their festivals are the paryuSaNaparva and saMvatsarI which is the last and the eighth day of ganga. It falls in the month of Marw-277797. There are separate residences for monks and nuns. They cannot come together. They cannot live even in adjoining rooms. There is a separate nunnery for Sthanakawasi nuns in Poona. Asked about the present state of this sect the nun told me that from the point of view of simply numbers they were decreasing but from the point of view of tifest they were second to none They give more importance to pure moral life They are in majority in Kathiawar, Rajputana and Cutch. DIGAMBARA JAIN TEMPLES. There are four temples belonging to the Dig's in Poona. Two of them are in Raviwar Peth, one in Vetal Peth and one in Meethaganj 5 Dan Hift. (110 A Vetal) This is situated in the same building in which there is the Svetambara temple of wit ein 9780am. The first thing which strikes to the mind of the visitor is its lack of beauty and freshness. This building is so simple that the Godiji Parswanath temple, if compared with this, appears to be a veritable EL Dorado,

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No 11 Jain Temples, Monks and Nuns in Poona City 29 There are ten idols in this temples and the management is wholly in the hands of the Dig. This temple is owned by Shree Haribhai Deokarana The chief idol is that of $? Try the 8th erst There are so many other minor idols also. All the big idols are made of white marble. They are not at all decorated and are without any garment. No flowers or any other decorations are seen. The Dig. simply worship the feet of the idol. There was a flach mark on the breast of the idol The idol gives us the date as FTT 1548. The building of the temple does not appear very old and it may be that the idol is older than the temple itself. The exact date of it cwuld not be found out and one Mr. Gangarain Pandit told me that the temple was built in the regime of the Peshwas. zrI zAMtinAtha digaMbara jaina maMdira (Raviwar Peth) This is a two-storeyed building managed by Mr Mohanlal Saraf. On the ground floor there are four idols made of white marble. They are naked and have no ornaments. The chief idol is that of sp?grifar the 16th rater. All the idols were seated?!, and there was the Space mark on the breast of them. The building was built in TE P998. The plinth on which the idols were seated was built in 77% 894 This temple is also without any decorations. Digs believe that the ale bts require no ornaments. Here also I could find that only the feet of the idols were worshipped and not the whole figure as is done by the Svet. silgaferrauiffe ferin hatala sta difet (846 Raviwar Peth) - This is a two-storeyed building which has an appearance of a house rather than of a temple. It has no grandeur about it. On the ground foor there are eight idols. Seven are made of white marble and one is made of black marble. The main idol is that of gifw979. There were no ornaments on the image and sandal wood paate was applied only to the feet of the tIrthakara. 21. In all the Svet, and Dig. temples here I could not find a standing idol of a de

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30 The Jaina Antiquary . . (Vol. XVI The front portion of the building is built by Mr. Lonkar in vIrasaMvat 2461. The temple proper was built in zAke 1733 The plinth on which the idols are seated was built in 719 ?942. I could not find out the dates on the idole. STEET ART (248 Ganj Peth!. This is a regular house and even the neighbouring people did not know that there is a temple nearby. It is a two-storeyed house. On the ground A por the inmates of the house live and on the first floor there are six idols. The main idol is of spiqusaarer. It is made of brass and is very heavy to lift up. There are so many other minor idols. The idol of staff are has saMvat 1613 mAgha zu0 11 somavAra inscribed on it Whether this is the date of the creation of the idol or of its installation cannot be said. The other idol had gta ?40K on it. This is the oldest Dig temple according to the estimate of the man in charge of it. The main idol is of spinigai at9. On the back of the idol are inscribed some letters and it gives the date in the following way saMvat 1653 I could notice tw) dises profusely written over. This finishes our account of the Dig. Jain temples in Poona City. DIGAMBARA JAIN MONKS. I did not get an opportunity to see a single Dig monks here as none of them was here. Moreover they seldom visit this city and even if they do they very rarely put up in the city temples obviously due to their nudity. I could simply see photos of different groups of Dig monks in different Dig temples. Their requisites do not include any garment and they are completely nude, they have a chowri made up of peacock-feathers, a AUT and a holy book with them. They do not possess a bowl as they take food in their hands (TTT TET). They eat food while standing and take only 28 morsels once a day. These morsels are of the shape of a lemon fruit. They make different fasts and the longest of them extends upto a fortnight. Moreover they have no camor a piece of cloth covering their mouth.

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*No 11. jain Temples, Monks and Nuns in Poona City 31 They make it a rule that one should not go out unless and until the sunrises. They get up at 4 am and upto o am. they engage themselves in meditation. At 6 am, they do their l a ft but do not wash their mouth or cleanse their teeth. Then they do ata1'and TUTTIRETTO upto 10 am. Then they take food. They do not go out to collect alms, but if anybody happens to give fnod--that too casually-then they eat it in the palms of their hands. If nobody gives food then they pass the day (without food. Then they do HTETTE ATA117#28 and alter that they read holy books and listen to the sermons by the Guris. At 6 p.m. they again do meditation and FT1 and then go to sleep. They sleep on a bare ground and that too inclining on one side. They do not leave the place in the rainy season. Which extend from ApAda zuddha ekAdazI to kArtika zuddha paurNimA. They do locya or uprooting of the hair either after two, four or six months. First is called utkRSTa locya, the second madhyama and the last jaghanya locya. The purpose behind this act is that it should lead to iMdriyasaMyama and jIvarakSA. Instead of T754 the Dig has $FTIs which are named after the name of a particular guru eg. F77. There are also pls which are named after some T eg. 9, afTAT, TT. There is no difference in 9171 in these various 7: and Trats. There ar: 84 divisions in the Digambaras and intermarriages among them is not in vogue. Nearly all monks are literate. But that by no means shows that all are learned. At present there are nearly 250 monks and 150 nuns in this sect of the Jainas. The strictness of monkish life account for this. But this strictness of morals becomes at once the merit of the Digambaram. The nunnery is always at a distance from the monastery and nudity is prohibited in their case. Yet the strictness of life is the Bame for them also. 22. N ET-grafer o fer un ap 7 HT (confession)... HATAKTAT p. 151. 23. MIATFORQALDE, AR-HIP, TIME AR FENT PET Ibid p. 1116.

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32 . The Jaina Antiquary I Vol. XVI GENERAL REMARKS. The following conclusions can be drawn from the observations made above 6) There is a difference in the mode of worship between the Svet and Dig. The Svet worship the whole idol while the Dig. worship only the feet of the idol. (ii) There are no ornaments put on the idols of the Dig, while the Svet, do put ornaments on them. (iii) The Dig. idols are naked while those of the Svet, have loin-cloth. (iv) The Dig. idols have their eyes cast down as if in meditation while the Svet idols have staring glass eyes looking in front of them. As regards the temples, it can definitely be said that the Dig temples lack all majesty and pomp characteristic of the Svet temples, It shows that the Svet laity is predominant in Poona. Taking India ae a whole we can say that the Dig. are in a majority in the South while the Svet, are predominant in North India. In Bombay presidency the Dig. are predominant in Sholapur side. I could notice that the Svet-being in a majority-temples were always crowded by the laymen and more than men, women visited the temples in a greater number. There is no monastry for Dig, monks in Poona while the Svet have two. The Sthanakawasis have one *277% for monks and one for nuns. The monasteries are simple structures fit for the prosaic life of the monks. Nearly all the monks and nuns were literate. Infact monks in the Svet monastery and even a nun in the FT1A6 could speak fuent Englishi. Every monks is taught to read the sacred books. Though all the monks were grown up gentlemen yet I found that there was a monk of the age of 15 in the Svet. Jain monastery, The monks were of a long standing and the nun i.. he 4176 told me that she led the life of a nun for the last fourteen years.

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Jain Temples, Monks and Vuns in Poona City I heard quite contradictory remarks about the present condition of the different sects of Jainism. Each claimed that it had a larger followers than the rest and I could notice an element of rivalry between the Dig. and Svet. Though the number of Dig, monks and nuns is small yet their strictness of behaviour is wonderful. The Sthanakawasis admitted that their number was decreasing yet in the purity of life they surpassed others. The Svet hold that the tendency towards renunciation is greater now-a-days. It is better therefore to reserve any judgment on this topic.

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No. Period & Date. 262 264 The Jaina Chronology. By Shri, Kamta Prasad Jain, D. L, M. R. A. S., (Continued from Vol. XV, pp. 41-45) 263 902 A D. (Saka era 824) 265 266 951 Vik. Sam. (895 A. D.) 904 A. D. 906 A D. Events. Bhattaraka Devasena, the disciple of Bh. Ramasena was born. -PR. IV. Index. Birth of Adi-Pampa the Digambara Jain Karnataka poet. --JRAS. XIV, 19. Gupta Samvat 585. Death of Haribhadra Sari Yakiniputra. according to Jacobi and Leumann, who took 585 as dated in the Gupta era and not in the Vikrama era, as asserted by the Svetambara Jainas. -Vidyabhusana, Ind. Logic, pp. 48.9 Thursday, May 1. Vik: Sam: 962. Siddha rsi finishes his "Upamitabhava-prapancha -Katha," Gana, a female disciple of Durgasvamin writes the first Copy. -PR. IV. Index, cxxix. Vik: Sam: 962. Amritachandra of the Nandi Samgha flourished: author of the Samayasara-tika, Tattvarthasara, Pravachanasara tika, Panchastikaya-tika etc. -PR. IV. Index IX. JH. VI. No. 5.6.

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No I.] No. 267 263 269 270 Period & Date. 908 A. D. 910 A. D. 915 A. D. 917 A. D. The Jaina Chronology Events. 355 Vik: Sam. 964. Yasobhadra-Sari of the Samdera gachcha found a Jaina temple at Nadalai (Marwar) Ref. JSCH., XI, No. 7-9, PP. 415-16. 705+200=905 after the death of Vikram. Rise of the Mathura Samgha under Ramasena at Mathura according to Devasena. Dandanay ka Srivijaya, also known as Arivingoja and Anupamakavi, probably flourished about this period. In the Danavulapad pillar inscription, he is described as a subordinate to King Indra (or Narendra), who is identified with the Rastrakuta Nityavarsa-Indra III (A. D. 915, 916-7). Like the famous Ganga general Chamundaraya or Chavundaraya, who served the western Ganga sovereigns Marasimha II and Rachamalla II and largely patronised Jaina literature and religion, Srivijaya was unsurpassed in the military art as in the literary, patronised Jainism and resigned the world in the end, as a pious Jaina, in order to seek salvation. Ref: Ep. Ind. X, 149-50. Vik Sam. 973. King Vidagdharaja Rastrakuta flourished. Through the advice of his spiritual preceptor Vasudevasuri, he built a Jaina temple at Hastikundika (Hathandi). The prince had himself weighed against gold, of which two-third were alloted to the Jina, and the remainder to the Jaina preceptor. He made some further donations in favour of

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The Jaina Antiquary (Vol. XVI Period & Date . Events. the temple as well as the preceptor in Vik. Sam. 973. Rel. Ep. Ind. X, 17-23. 918 AD. Vik: Sa m: 974. Mahichandra (43) succeeds Harischandra (Variant Harinandi) (42) as pontiff in the Nandi Samgha: enthroned at Ujjayini (Malava) 272 919 A. D. Vik: Sam 9:5. The Bhuvanasundaricharitra (Prakrata: not available) composed by Vijayasimha of the Naina-kula. -JG. 228 273 920-922 A. D. Narasimha deva son of Nitimarga of the Ganga dynasty flourished, who was renowned for his skill in politics, elephant-training and archery. He was known as "Satyavakya" 1 for his piety and as "Vira-vedanga" for his valour. -The Gangas ct Talkada, pp. 88-90 274 922-937 A. D. Rachamalla III, was the younger brother of Narasimhadeva, who sat on the Ganga throne after him. He was called "Satyavakya"--"Nacheya-ganga"-and "Nitimarga" for his piety, valour and justice respectively. While he was at war with the Rastrakatas and the Chalukyas, his younger brother Butuga revolted against him and usurped throne. -Ibid. pp. 91-92

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No I. ] * The Jaina Chronology 37 _ Period & Date. Events. 275 924 A. D. Vik: Sam: 980 Viragani adopts vow under Vimalagani at Satyapura (SamchorMarwar). The statement of the Prabhavakacharitra that Viragani was the friend of Chamunda Chalukya (A. D. 997-1010) must be rejected as a later invention. . - Prabhavakacharitra, XV. 105.165. - 276 | 934 AD. Devasena (Vik: Sam. 990) bhattararka writes "Darsana-sara." -PR. IV Index. Vik: Sam: 990. Indranandi of the Nandisamgha and the author of the "Ausadhikalpa", "Ankuraroparlavidhana etc., Alourished. - JH VI, 5-6. p. 36. Vik: Sam: 990. Madhavachandra (44) succeeds Mahichandra (43) as pontiff in the Nandisangha: enthronement at Ujjayani. Vik: Sam: 991. Viragaai dies and is succeeded by Chandrasuri or Srichandra 279 1 935 A D. Sari. 280 937-960 A. D. --Prabhavakacharitra, XV. V. 163, 165. Butuga ascends the throne of the Ganga dynasty in Gangavadi, who was also a devout Jaina, like his father Nitimarga. The Gangas, pp. 93.99; & MJ. p. 26. 281 938 A. D. Vik; Sam: 994. Sarva-deva-Sari, a pupil of Uddoyatana Sari, founds the Vada gach.

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38 The Jaina Antiquary I Vol. XVI No. Period & Date. Events. - - - - chha in the Svelambara Samgha. - Muni Sundarasuri's Guruvavali p. 5; Ind. Ant. XI 253 282 939 A. D. 940 A. D. 284 84 941 A. D. Vik: Sam 995. Devagripla Sriri (41) becomes pontiff of the Upakesa gachchha in the Svetambara Samgha. -IA. XIX. 240 Vik: Sam: 996. Mammata Rastrakita renews the grant of his father (Vidagdharaja) in favour of the Hastik undika Jaina Temple. - Ep. Ind. X. 21). Saka era 863. Pampa, the Karnataka poet composes the "Adi-purana" and the "Vikramarjuna-vijaya" or "Pampa-Bharat" at Puligiri or Laksmesvara (Dharwad district) in the reign of Arikesari II, Chalukya. -JRAS XIV, p. 19 Vik: Sam: 1000. Phalgumitra (17) succeeds Jyesthanga-gani (16) as Yugapradhana in Svetambara Samgha. 941 A. D. 285 944 A. D. 286 Vik: Sam: 1008. Sala-sthitih: The practice of the Svetambara monks of staying in the temples is being gradually replaced by that of staying in the upasaras or special halting places. Approximate date of the great Svetambara awakening. - BR. 1883-4, p. 323. RE -To be continued.

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jaina - siddhAnta-bhAskara ke niyama 1 'jaina siddhAnta - bhAskara hindI pAramAsika patra hai, jo varSa meM do bAra prakAzita hotA hai / 2 'jaina- enTIkverI' ke sAtha isakA vArSika mUlya deza ke liye 3) aura videza ke liye 3|| ) hai. jo pezagI liyA jAtA 1 1 ||) pahale bheja kara hI namRne kI kApI maMgAne meM suvidhA rheNgii| 3 isameM kevala sAhitya saMbandhI yA anya bhadra vijJApana hI prakazanArtha svIkRta hoNge| prabandhaka 'jaina siddhAnta mAskara' ArA ko patra bhejakara dara kA ThIka patA lagA sakate haiM; manIArDara ke rupaye bhI unhIM ke pAsa bhejane hoNge| 4 pate meM parivartana kI sunanA bhI turanta ArA ko denI cAhiye / 5 prakAzita hone kI tArIkha meM do saptAha ke bhItara yadi mAska prApta na ho, to isaka sUcanA zIghra kAyAjaya ko denI caahiye| 1 6 isa patra meM atyanta prAcInakAla se lekara ana kAla taka ke jaina itihAsa, bhUgola zilpa, purAtatva, mRtti-vijJAna, zilAlekha, mudrA-vijJAna, dhammaM sAhitya darzana prabhRti se saMbaMdha rakhane vAle viSayoMnI samAveza rhegaa| 7 lekha TippaNI, samAlocanA Adi sabhI sundara aura spaSTa lipi meM likhakara samAyuka 'jaina siddhAnta-bhAskara' Aga ke patte se Ane cAhiye / parivartana ke patra bhI isI pate se thAne caahiye| 1 8 kisI lekha TippaNI Adi ko pUrNataH athavA aMzataH svIkRta athavA asvIkRta karane kA adhikAra sampAdakoM ko hogaa| 9 asvIkRta lekha lekhakoM ke pAsa binA DAka bheje nahIM lauTAye jAte / 10 samAlocanAtha pratyekI 'jaina siddhAnta- bhAskara' kAryAlaya zrAga kepI sAyei / PRINTED BY D K. JAIN, AT SURER SARASWATI PRINTING WORKS, LTD. ARRAIL

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bhAga 17 jena - siddhAnta bhAskara Vol. XVI THE JAINA ANTIQUARY kiraNa 2 Inland Rs. 3. Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G. Khushal Jain. M. A. Sahityacharya. Sri. Kamata Prasad Jain, M.R.A.S., D.L. Published at THE CENTRAL JAINA ORIENTAL LIBRARY (JAIN SIDDHANTA BHAVANA ) ARRAH (Bihar) Pt. K. Bhujbali Shastri, Vidyabhushan. Pt. Nemi Chandra Jain Shastri, Jyotishacharya, Foreign 48. 8d. DECEMBER, 1950. No. II Single Copy Rs. 1/8

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bhAga 17 bhArata ma 3) jaina siddhAnta-bhAskara jaina- purAtatva sambandhI SANmAsika patra disambara 1950 sampAdaka prophesara e0 ena0 upAdhye. ema.e., DI. liT. prophesara go0 khuzAla jaina ema. e., sAhityAcArya zrI kAmatA prasAda jaina, ema. Ara. e. esa. DI. ela. paM0 ke0 jabalI zAstrI vidyAbhUSaNa paM0 nemicandra jaina zAstrI, jyotiSAcArya, sAhityaratna. - jaina siddhAnta bhavana Aga dvArA prakAzita videza meM 31 ) kirA 2 eka prati kA 1||)

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haa araba, aphagAnistAna aura IrAna meM jainavarma-zrIyuta bA0 kAmatAprasAda jaina M. RA. S., D. L. 2 taulava ke jaina pAleyagAra - nareza-zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa, mRdaviDI 3. jinacandra sUrijI ko mahArAjA anupa siMha jI ke diye hue do patra -zrIyuta bA0 agaracaMda nAhaTA 4 bRhattara bhArata meM jaina saMskRti ke prabhAva kI khoja -zrIyuta bAbU jyoti prasAda jaina ema0 e0 ela ela bI0 5. jaina mRttiyoM kI prAcInatA - aitihAsika vivecana 6 jaina sike - zrIyuta paM: nemicandra jyotiSAcArya, zAstrI sAhityaratna 7 vividha viSaya zrIyuta paMTa mAdhavarAma zAstrI, nyAya tIrtha 4 nemicandrikA ~ puNyA trailokya pradIpa " 2 sAhitya samIkSA pAyI tatrArthasUna (hindI vivecana) 3 pabhraMza prakAza kathAkopa kI prazasti S nyAyAvatAra 6 prazasti saMgraha prathama rati prakaraNa C viSaya-sUcI .... samAja aura jIvana 6 jIvana jauharI jaina dhAtu pratimA lekha (prathama bhAga ) nemicandra zAstrI pro0 rAjezvarI datta mizra ema0 e0 B. : **** : 7 CC 63 185 105 5.40 123 6 12= 133 133 134 134 135 135 536 536 137

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137 13 [ 2 ] 10 samAja manovijJAna ke kucha pahalU-pro0 rAmanareza siMha ema. e... .... 11 Atma darzana (prathama bhAga) 12 bhaktAmara stotra sArtha .... 13 dIpamAlikA vidhAna .... 19 mokSa zAstra - mAdhavarAma nyAyatIrtha : sampAdakIya 5 aagaam| aMka-zrI devakumArAGka ... 2 samrATa akabara para jaina dharma kA prabhAva 3 kavi zikharacanda .... 5 jainAgama meM vinata bhinna kA adhyAtmampa

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zrIjinAya namaH shad jainapurAtattva aura itihAma-viSayaka pANmAsika patra bhAga 10 disambara 5650 / popa, vIra ni . 24. 5 2 kiraNa : akha, akasmAnistAna aura IrAna meM jainadharma T rrrrrr Dirma.TTA le--tura va kAmatA prasAda jaina, M. R. A. S., D. L.? nayama vAtarAga vijJAna hai, vaha vizuddha dharmanattva hai. isIliye vaha vizvadhana kA gayA hai| mAnava jo apane caitanya vijJAna ko prApta honA cAhatA hai vaha isa dharmatatva ko pahicAnanA. usa para vizvAsa jAnA aura usakI caryA meM magana ho jAtA hai| nAbA madA hI dhamatatva kA pratipAdana karate hune savatra vicare haiN| UrakA para ho ajJAna aMdhakAra ko miTAnA hotA hai| vaha apane ajJAna zatru ko jotate haiM aura loka kA jJAnadAna dete haiN| yahI kAraNa hai ki jaina kathA granthoM meM hamako gale prakaraNA una dara hara dezoM ke milane haiM. jahAM jainAcArya aura unake ziyA pahuMce the; mAne va jAgA ko sambAdhA aura unako dharma ke mAga meM lgaayaa| kintu samaya ke phera le usa prakAra ke jana jagata ke darzana aba kevala bhArata meM hI hote haiN| jaina zAsana sUrya kA avasAna mIyoM ke sAtha hA ho calA----phira to janoM para sarvatra AkramaNa hA hAte aura jaina gaurava kI lAlimA bhI zepa na rhii| isa durdazA meM jana kIti ke darzana bhArata ke bAhara bhalA kahAM se ho ? kintu isakA yaha artha nahIM ki jainadharma bhArata meM hAsamita rahAbhArata ke bAhara nahIM gyaa| eka samaya to jainadharma sAre madhya yA, laMkA, barmA, cIna, tibbata, apharIkA Adi dezoM meM phailA huA thaa| hajAroM varSa ho gaye ki usakA sthAna anya dharmoM ne le liyaa| jisa laMkA meM janadharma rAjadharma kaI zatAbdiyoM taka rahA aura jainAcAryoM ne vahAM ke zAsakoM se sammAna prApta kiyA tathA apane madira aura

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bhAskara [bhAga 17 vihAra banavAye, vahAM hI bAja janoM kA eka bhI cinha zeSa nahIM hai| bauddhadharma ne apanA Adhipatya laMkA meM jamA liyA / yahI hAla anya dezoM meM huaa| phira bhI sAhitya meM aise ullekha milate haiM jinake AdhAra se yaha nissandeza mAnanA paDanA hai ki bhArata ke bAhara dUra-dUra dezoM taka jainadharma kA pracAra kiyA gayA thaa| prastuta lekha meM hama aphagAnistAna, araba aura IrAna ke dezoM meM janadhama ke astitva ko siddha karane kA prayAsa kara rahe haiN| pAThaka daraga ki dhamakisa prakAra ina dezoM meM pracalita thaa| aphagAnistAna agvaeDa bhArata kI pazcimottara mAmA kA pAra kara jaba hama hidakaza parvata ke usa aura khaibara ke dara ko lAMghakara pahaMkA hai nA amAtA kA bhUma meM jA raI hote haiN| prAcIna kAla meM yaha bhUmi IrAna kI sAmAna : bhAratavarSa kA hai: eka bhAga mAnI jAtI thii| jaina dharmAnuyAyI nauyamantrada candragupa ke badana mAtrAjya kI paci mAMtara somA aphagAnistAna ke baraM kAna ko mAmA ke sAtha sAtha sareyA meM cala thii| bahuta samaya taka aphagAnistAna bhArata ke AdhIna rahA ga ummako uttarIya bhArata' kahate the / kintu Aja aphagAnistAna nA dUra rahA: bhArata ra nApane hA aMga siMdha-paMjAba yadi bhI pasaravana gye| usa samaya agAnimnAna 5.8, vargamAla meM phailA huA hai aura unameM pacAsa nAva nArana bamane hai / mana se 5:8. vara pahale dAga pilAra ke (Dis tirst. p. ; / samaya meM va suMdhaabhiva. mAnagidIya, apArana, datika. nyArI aura pAma nAma jAniyAM alaga gaya karatA thiiN| ganna kAna meM iDoka rAjAoM kA zAsana aphagAnimnAna para paayaa| ina rAjAoM meM maMtrika (Denix its aura manendara (Melinder) ullekhanIya the / kaniSka ke sAmrAjya kA vistAra aphagAnistAna se bhI Age napha phailA huaA thaa| mana 630 6.15 I. meM cInI paTaka hAnanyAMna ne turkI pora bhAratIya rAjAoM kA aphagAnistAna meM gajya karate hue pAyA thaa| kintu mubuktagIna ne dasavoM zatAbdi meM hindU 1 jaina midAna bhAskara nA0 1606-18 2 cInI yAtrI phAhyAna (36-413 I.) ne vahI jiyA hai: - "The country of Wuchang commences North India. The language of nud India is used by all". isa para zrI ranajIta paMDina ne likhA thA: The eminent Chinese Buddhist pilgrim Fabien, who visited India passed through Alghanistan, which he calle = 'North India' -Modern Review, 927. pp. 132

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kiraNa 2 ] araba, aphagAnistAna aura IrAna meM jainadharma rAjya kA anta kara diyA thA / isa itihAsa se spaSTa hai ki aphagAnistAna se bhAratavAsiyoM kA samparka eka atyanta prAcIna kAla se rahA / jaina zAtroM meM yadyapi aphagAnistAna nAma se koI ullekha nahIM milatA hai, parantu phira bhI una dezoM ke vivaraNa milate haiM jo aphagAnistAna meM haiN| vAstava meM aphagA nistAna nAma arvAcIna hai| pUrvakAla meM yaha pradeza bahalI athavA bAldI aura yavana (jau) nAma se prasiddha thaa| jaina grantha 'Avazyaka' niyukti meM ullekha hai ki prathama tIrthaGkara RSabhadeva kA vihAra ambar3a, badalI, ullA, jogaga aura pallava dezoM meM bhI | 'mahAvaMza' se prakaTa hai ki yoga deza meM amanda eka mukhya nagara thA, jise vidvAnoM ne kAbula ke pAsa vAle nagara alekjanDariyA ( Alexandria) mAnA hai'| jainoM kA kathana hai ki prathama cakravartI bharata ne isa kSetra para bhI vijaya prApta kI thii| bahalI rAjya kI rAjadhAnI takSazilA thI / Rmadeva ne vinItA kA rAjya bharata ko diyA thA aura bahula deza kA bAhubalI ko zAsanAdhikArI banAyA thaa| aphagAnistAna meM jo pradeza valkha nAma se prasiddha hai, vahI zacIna hI athavA vAlTaka rAjya samajhanA cAhiye / jaina granthoM meM gAMdhAra deza kA bhI bahuta ullekha milatA hai| gAMdhAra kI rAjadhAniyoM puSkarAvatI aura takSazilA batAI gaI haiN| saMbhava haiM kisI samaya deza gAMdhAra nAma se prasiddha huA ho| ekarAvatI Ajakala pezAvara nAmase prasiddha hai / aba vaha pAkistAna meM hai| ina sthAnoM para jaina mandira bane the| takSazilA meM bhaH mahAvIra kI pratitA ani prasiddha thI / karate haiM, vahI candana kI pratimA vItabhayanagara meM pahuMcI thI aura gAMvAra ke loga - jaina zrAvakagaNa usake darzana karane ke liye vItabhaya jAyA karate the / ( Avazyaka cI pU0 399 ) usa samaya bho bhAratIya jayA (yavana) Adi dezoM ko anArya samajhate the / javAdeza kI paricArikAe~ bhArata meM bahuta prasiddha raha cukI haiN| bharata cakravartI sindhunadI ko pAra karake ina dezoM meM pahuMce the| ise unhoMne bahuta sundara aura ratnoM se bharapUra pAyA thA / bahalI dezake ghor3e bahuta prasiddha the / usI prakAra kamboja dezake ghor3e hue bhI bhArata meM prakhyAta the| kAzmIra ke uttara meM badakhzA aura ghAlacA kA pradeza 1 hindI vizvakoSa, bhAga 150678-680 2 zrI jinasenAcArya kRta harivaMzapurANa meM yoga kA ullekha yavanazruti nAma se hugrA hai / 3 mahAvaMza 26 - 26 evaM iDiyana hisTa0 klAsTarlI, 1626 50 222 4 zrAvazyakacUrNi pR0 180 - Life in Ancient India, p. 270 5. lbid grA0 cUriMga pR0 160 6J. C. Jain, Life in Ancient India, pp. 264-290 81

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82 bhAskara kamboja nAma se prasiddha thA' | jainoM kI AbAdI ina dezoM meM bhI thI / samrAT candragupta aura unake pautra azoka evaM pratra sampati ne ahiMsA aura jainadharma kA pracAra ina dezoM meM kiyA thA / yahI kAraNa hai ki jaba sAtavIM zatAbdi meM cInI paryaTaka gratsAMga vahA~ Aye to unheM vahA~ para bahuta se digambara jainI mile the / zaGkarAcArya ke viSaya meM bhI kahA jAtA hai ki unhoMne bAlDIka meM jAkara digambara jainoM se zAstrArthaM kiyA thaa| isake bahuta pahale iMDogrIka rAjAoM meM menenDara ke viSaya meM bauddhagrantha 'milindapa' se prakaTa haiM ki jaina zramaNoM se usane zaGkAsamAdhAna kiyA thA / kintu aThavIM ke pazcAt aphagAnistAna meM jaba musalamAna zAsaka rAjyAdhikArI ho gaye, taba bhArata se usakA samparka TUTa sA gayA / jainadharma kA sthAna vahA~ pahale se hI bauddhadharma letA A rahA thaa| yahI kAraNa hai ki vahA~ jainadharma kA hrAsa ho gayA aura jaina kItiyA~ bauddha banA lI gayIM / 3 pezAvara se uttara pUrva meM cAlIsa mIla kI dUrI para yusuphajAi nAmaka pradeza meM zAhabAjagaddI nAma ke sthAna para sannATa azoka ne ThIka vahIM zAsana lekha utkIrNa karAyA thA jo unhoMne jainatIrtha girinAra meM khudavAyA thaa| isameM unhoMne bhinna matoM, sAdhuoM aura gRhasthoM kA ullekha kiyA hai aura unase yahI AzA kI hai ki ve sa vacanagupti kA pAlana kareMge aura eka dUsare para AkSepa nahIM kreNge| isa ullekha se bhI spaSTa hai ki azoka ke samaya meM bhI kavi se puruSapura (pezAvara) taka aneka mata matAntara pracalita the / kindara ko bhI tatkSazilA meM kaI bhAratIya sAdhu mile the, jinameM nagna jaina zramaNa bhI the| yUnAniyoM ne unako (Gymnosophist ) nAma se pukArA thA / aphagAnistAna meM samanI deza nAmaka rAjA ne sana vha se hahaha taka sabhI islAmI rAjyapara zAsana kiyA thaa| usake viSaya meM kahA jAtA hai ki usane 1 lbid, p. 292. 2 "There are some ten temples of the Devas and thousand or so of heretics; there are naked ascetics and other........" (Yuan Chwang). Thus Digambara Jainas, Pashupats, and Kapaladharing flourished in the north of Kabul, -Modern Review, 1927, p. 138 "pratipadya tu bAlikAmA vinavibhyaH pravivRti svabhASyam / zravadannasaddivaH pravINAH samaye kecidAdAbhimAne || 142|| [ bhAga 17 -zrI macchaMkara digvijaya 4 azoka ke zilAlekha 5 Encyclopaedia Britannica, Vol. XXV, 11th ed.

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kiraNa 2] araba, aphagAnistAta aura IrAna meM jainadharma 83 kAbula aura pUrvIya aphagAnistAna meM rahanevAle paMDitoM se samparka sthApita kiyA thA aura usake maMtrI aljaihani ne bhAratIya saMskRti kA pracAra islAmI dezoM meM kiyA thaa| rAjA kA nAma samanoDesa (Samanides) zramagAdAsa kA apabhraMza pratIta hotA hai| saMbhava hai, yaha rAjA jaina athavA bauddha paMDinoM kA ziSya rahA hogaa| sArAMzataH bha0 mahAvIra ke samaya se IvI AThavIM zatAlida taka jainadharma gAndhAra, vailI yavana, kapisa Adi dezoM meM pracalita rhaa| yaha mabhI deza pazcimottara sImAprAnta se aphagAnistAna taka phaile hue the| takSazinA to rAvalapiMDI se kucha dUrI para hI avasthita thii| sana 1622 meM phraJca vidvAna DA0 phauzera ne aphagAnistAna ke purAtatva kI khoja kI thI, jisameM unako bauddhadharma kI bar3hata-sI prAcIna kIrtiyA~ milI thiiN| unameM se kaI kA sambandha logoM ne islAma se jor3a rakhavA thaa| unameM se bahuta-sI kalAmaya vastu vaha phrAnma le gaye the| unake pazcAta aura bhI kaI phreJca vidvAnoM ne khoja kI thii| unako aneka guphAmaMdira, mUrtiyA~, stara aura stambha mile the| una sabako ve bauddha banAte haiM - ve prAyaH haiM bhI bauddha; kintu guphAmaMdira aura stUpa evaM stambha jaina bhI ho sakate haiN| jabaki jainadharma vahA~ para pracalita thA taba yaha saMbhava nahIM ki unake dharmAyanana vahA~ na hoN| khoja karane kI AvazyakatA hai| kAvula meM "mInAra cakarI" {Pillar of wheel) nAmaka stambha kI AkRti aura banAvaTa ThIka vaisI hI hai jaisI ki dakSiNabhArata ke jaina maMdiroM meM bane hue stambhoM kI hotI hai| bamiyAna nAmaka sthAna para guphAmaMdira aura buddha kI vizAlakAya mUrtiyA~ milI haiN| isa prakAra upayukta aitihAsika ullekhoM ko dekhate hue yaha nahIM kahA jA sakatA ki aphagAnistAna meM kabhI bhI jainadharma kA pracAra nahIM huA thaa| mauyoM ke samaya meM vahA~ jainadharma khUba pracalita thaa| araba___ aphagAnistAna kI taraha hI araba ke viSaya meM bhI hameM aise ullekha milate haiM, jisase mAnanA par3atA hai ki araba meM bhI jainadharma kA pracAra thaa| ___ araba prAyadvIpa dakSiNa-pazcima eziyA meM akSAMza 34.30' evaM 12.15'30 ora avasthita hai| isake pazcima meM lohitasAgara, dakSiNa meM adana kI khAr3I tathA bharatasAgara, pUrva meM promana tathA IrAna kI khAr3I aura uttara meM sIriyA kI marubhUmi hai| isakA kSetraphala bAraha lAkha vargamIla hai| araba zabda hibrU bhASA kA hai, 1 maoNDarna rivya , pharavarI 1927, pR0 133

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84 bhAskara [bhAga 17 jisakA artha hai 'asta honaa'| bhAvArtha-vaha sUryAsta hone kI ora avasthita hai| koI use hiba ke 'arAbA' zabda se sambaddha karate haiM, jisakA artha 'marubhUmi' haiN| donoM hI vyutpattiyAM arava ke lie sArthaka haiN| prAcInakAla meM vaha amana, hejAja, tihAmA, nejada aura aimAmA nAmaka pAMca pradezoM meM vibhakta thaa| araba loga sematika jAtIya haiN| inase bhAratavarSa kA vyApAra prAcIna kAla se hotA thaa| prAcIna araba jAti prAda, yamada, tamma, jAdisa, johIma, zrAmaleka prabhRni kaI zAkhAoM meM vibhakta thI- Ajakala ve 'asalI' araba ka lAte haiN| dUsare loga 'khAtI haiM jo khAtanavaMza se nikala kara vahA~ base haiM, islAma ke paigambara muhammada sA0 kA janma araba meM huA thaa| unase pahale araba meM jo loga bamate the. ve nakSatroM, sUrya, candra aura anya devI-devatAoM kI pUjA karate the| jaina zAstroM meM araba deza kI gaNanA anArya dezoM meM kI gaI hai| vahA~ hisaka loga utpanna hote batAye haiN| isako 'bIpa' dIva bhI kahate the aura vahA~ ke sika 'sAbharaka' kahe jAte the| ummakA ullegya jala paTana ke rUpa meM isalie kiyA gayA hai. ki araba se samudra dvArA vyApAra kiyA jAtA thaa| mArya mamrATa samprati ne araba deza meM bhI jaina muniyoM ke vihAra kI vyavasthA kI thii| usa samaya se araba meM jainadharma kA pracAra huaA thA, jo muhammada nA ke mamaya taka va / pracalita rhaa| zravaNabelagola ke bhaTTAraka cAmkoni kA mata rahA hai ki dakSiNa bhArata meM bahuta se jainI araba se Akara base haiN| unakA kahanA thA ki pahale jainI mAre aAyagbaMTa (Aja ke sAre vizva meM) phaile hAra the| araba ke pAzvabhaTrAraka rAjA kI AjJA se jainoM ke prati atyAcAra kiyA gayA- isa kAraNa ve bhArata cane Apa pArzva maMbhavataH pArasya kA apabhRSTa rUpa haiN| pArasya ke rAjA kA adhikAra araba para huaA thA, nabhA 1 dindI vizvakopa, bhA0 20 153-55 2 hindI vizvakoSa bhA0210253-456 3 praznavyAkaraNa (haidarAbAda saMskaraNa) pR0 24 4 Life in Ancient India p. 281 5 pariziSTa parva bhA02 pR0 115-21 evaM jaina bhidrAta bhAskara, bhA0 16 10 114-12, 6 "Formerly they (Jains) were very numerous in Arabia, but that about 2500 years ago, a terrible operstitution took place at Mecca by orders of a king named Parshwa Bhattaraka, which forced great numbers to come to this country". - Asiatic Rescarches Vol IX p. 284

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kiraNa 2 ] araba, aphagAnistAna aura IrAna meM jainadharma usake bhaya se jainI bhArata cale Aye hoNge| dakSiNa bhArata ke rAjavaMzoM aura saMghoM eka kA nAma 'yavanikA' vA 'yamanikA' milatA hai| isa vaMza ke rAjA makkA gaye the / " saMbhava hai ki yaha jenI arava ke 'mana' pradeza ke rahanevAle hoMge, jo bhArata Ane para apane deza ke nAma se prasiddha huye / nAmila bhASA ke prAcIna graMthoM meM va musalamAnoM ke lie 'sonika' ( Sonaka) zabda kA prayoga huA hai; kintu sAtha hI sAtha jainoM ko bhI sonaka likhA hai| isakA kAraNa yahI hai ki arabavAsI logoM meM jainoM kI saMkhyA paryAta thI / isa prakAra sAhityaka lekhoM se araba meM jainadharma kA pracalita honA siddha hai / pArasya athavA IrAna meM Ajakala jisa deza ko IrAna kahA hai, prAcIna kAla meM vaha erAna aura pArasya nAma se prakhyAta thaa| vyArya logoM kA vAsasthAna hone ke kAraNa vaha pradeza AnA (Ariana) kahalAnA thA, jisakA apabhraMza erAna huaa| uparAnta Aja se lagabhaga 500 varSo pahale se prazana ko vahA~ ke loga IrAnI kahane lge| IrAna pradeza meM bahuta pahale eka nagara parasa (Persis) nAmaka thaa| vahAM ke rAjA amanIya (Achaeme nian) ne Akara eka sAmrAjya sthApita kiyA thaa| isa kAraNa sArA pradeza 'pArasya' nAma se prasiddha ho gayA thaa| veronasa (mous) nAmaka itihAsavane likhA hai| ki IsA ke janma se prAyaH do hajAra varSo pahale misa (sa) jAti ne bAlina para adhikAra kiyA aura usake bAda rAjAoM ne yahA~ 22 varSo taka rAjya kiyA thA / uparAnta yahA~ yuganiyoM kA zAsana huA, jisake uttarAdhikArI pArthIyana huye / anta meM yaha rAjya khalIphAoM ke adhikAra meM pahuMcA thaa| Ajakala bhI IrAna meM musalamAnoM kA svataMtra rAjya hai / " ' jainoM ko pArasya kA patA prAcIna kAla se thaa| 'praznavyAkaraNa' sUtra graMtha meM isakI gaNanA ava ke sAtha kI gaI hai| bhAratIya vyApAra ke lie yaha deza eka pramukha kendra thA, jahA~ dUra-dUra ke vyApArI AyA karate the / jaina vaNika ayala 1 madrAsa maisUra prAcIna jaina smAraka pa0 70 60 tathA saMkSipta jaina itihAsa, bhA0 2 khaMDa 2 pR0 163 2 yaha bAta hamako tAmila vidvAn pro0 vI0 jI0 nAyara ne batAI hai| vaha isa para eka lekha likha rahe haiM / 3 hindI vizvakoSa bhA0 13 pR0 315-326 5 85 prabhavyAkaraNa sUtra (haidarAbAda saMskaraNa) pR0 24 zrAvazyaka cUrNi pR0 448 - Life in Ancient India, p. 320

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[ bhAga 57 ujjaina se yahA~ Aye the aura yahA~ se veNyAtaTa nAmaka jala paTTana ko gaye the|" va jainAcArya kAlaka bhI hindugadeza arthAt bhArata se yahA~ Aye the / yahA~ ke loga bhaiMsa ke sIMgoM ke sundara hAra banAyA karate the aura panasaphala se anabhijJa the / vArasya kA hI eka bhAga pahala kahalAtA thaa| jainazAtroM meM ullekha hai ki tIrthakara RSabhadeva ne pallava meM bhI vihAra kiyA aura dharmopadeza diyA thaa| sAthahI yaha bhI ullekha hai ki jaba dvArAvatI nagarI bhasma ho gaI taba baladeva ke putra kuJjarAya pallava deza ko gaye the| pahavoM ko Adhunika vidvAna pArzvajana (Parthians) batAte haiM / " eka samaya pArthIya (Parthians) loga bhArata meM Aye the aura unameM se aneka jainadharma meM dIkSita ho gaye the| mathurA ke kaMkAlITI kI khudAI se jo jinamUrtiyA~ milI haiM unameM se eka AkhArikA nAmaka pAya mahilAdvArA pratiSThita karAI gaI thii| pArasya ke avabhanizavaMza ke rAjAoM meM kambujAya, kurusa, dhAryarana Adi nAmaka kaI rAjA hue the| bajadeva putra kujjayA aura kambujAya kA sAra hai / jo ho, yaha nizcita hai ki IrAna se bhAratIya jainoM kA sambandha prAcIna kAla se thA / bhagavAna mahAvIra ke samaya meM magadha samrAT zreNika visAra ke putra abhayakumAra ke mitra pArasyadeza ke rAjakumAra AdrakumAra the 1 bha0 mahAvIra kA upadeza sunakara vaha zramaNa murti ho gaye the aura unhoMne dharma kA pracAra kiyA thA / samrAT samprati maurya ke viSaya meM hama likha cuke haiM ki samprati ne araba-IrAna Adi dezoM meM jaina muniyoM kA bihAra karAkara dharmapracAra kiyA thaa| inase pahale sikandara mahAn apane sAtha bhArata se kalyANa nAmaka di0 jaina zramaNa ko le gayA thA, jo IrAna ke susA (Susa) nAmaka sthAna meM svastha hue 156 Adhunika vidvAnoM meM mejara jenarala je0 jI0 Ara0 pharalAnA sAtha ne bhI apanI 86 bhAskara 1 Ibid, p. 321 2 nizItha cUM 7 0 46 evaM cUrNi pR0 27-- - (lbid) 3 uttarA0 20 26-- lbid, p. 319 4 Geog: dictionary of Ancient & Med: India, Dey p. 134 5 bhADArakara vAlyUma, pRSTha 23-20 6 hindI vizvakapa, bhA0 1350 316 7 saMkSipta jaina itihAsa, bhA0 2 khaMDa 1 0 21-22 * Gymnosophists whom the Greeks found in Western India........ were Jains........ and that it was a company of Digambaras of this (Jain) sect that Alexander fell in with near Taxiles, one of whom Calanus followed him to Persia. - JRAS Jany 1855.

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kiraNa 2] araba, aphagAnistAna aura IrAna meM janadharma svAdhIna khoja dvArA yaha ghoSita kiyA thA ki duniyA~ ke purAne matoM para jainadharma kI zikSA kA asara par3A thaa| IrAna meM bhI jainadharma pracalita thaa| unake matAnusAra akSayana (Oxiana), kaspiyA (Kaspia) aura balkha evaM samarakanda ke nagara jainadharma ke mukhyakendra rhe| nissandeha IrAniyoM meM sUryopAsaka sampradAya kA janma jaina rAjA AnandakumAra ke nimitta se huA jainazAstra batAte haiM / udhara jaradasta (Zoroaster II) ke viSaya meM kahA jAtA hai ki usapara jaina zramaNoM kI ahiMsA ne kAphI asara DAlA thA; jisake pariNAmasvarUpa usane hisaka yajJoM aura balidAnoM kA anta kara diyA thaa| jainadharma kI ahiMsA kA prabhAva IrAna meM bahuta samaya taka rahA thaa| musalamAnoM ke zAsanakAla meM bhI usakA prabhAva dekhane ko milatA hai| ayualA nAmaka musalamAna daraveza kA jIvana ahiMsA ke raMga meM raMgA huA thaa| vaha hiMsA se aisA bhayabhIta thA ki camar3e ke jate bhI nahIM pahanatA thaa| anumAna kiyA jAtA hai ki basarA ko jo jaina vyApArI jAte the unake samparka meM vaha AyA thA aura unakI ahiMsA se prabhAvita huA thaa| Aja ke jaina vyApAriyoM ko apane pUrvajoM kI isa dharmalagana se zikSA grahaNa karanI caahiye| isa prakAra aphagAnistAna, araba aura IrAna meM jainadharma ke astitva kA patA calatA hai| Aja punaH hamako jainadharma kA pracAra sAre saMsAra meM karanA hai| ahiMsA dharma ke pravAra ko zrAja vizva ko AvazyakatA hai| | Oxiana, kaspia and cities of Balkh and Samarkand, were early centres of their faith". ---The short studies in Science of Compartive ___Religion Intro-p.7 2 pAya pugaNa degyo : 3 Jaina Antiquary, Vol IX, pp. 14-19 4 Der Jainismus, p.

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taulaka ke jaina pAlayagAra - nareza [le0 - zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaraNa mUr3ha vidrI ] duHkha kI bAta hai ki anyatra kI hI taraha taulava ke prAcIna jaina itihAsa ke nirmANa ke liye bhI hameM zilAlekhAdi itihAsa sRjana ke sAdhana bahuta hI na parimANa meM upalabdha hote haiN| balki upalabdha ina sAdhanoM kA DA0 bI0 e0 sAletora', pro0 esa0 grA0 zarmA Adi katipaya vidvAnoM ne apanI bahumUlya kRtiyoM meM upayoga kiyA bhI hai| hA~, isameM sandeha nahIM hai ki yahA~ para khojane se zilAlekhAde itihAsa nimANa ke sAdhana aura bhI mila sakate haiM / isa prasaMga meM yaha kaha denA anucita nahIM hogA ki je sTazaMkara, cukanana Adi pAzcAtya vidvAn pravAsiyoM ne apane lekhoM meM yahAM ke sambandha meM jo kucha likhA hai, use upekSAha se dekhanA samucita nahIM hogaa| inake lekhoM meM galatiyoM avazya hai, phira bhI ina galatiyoM ke pIche unameM pratipAdita bahumUlya bAtoM ko yoM hI chor3a denA buddhimattA nahIM kahI jA sakatI / upayukta pravAsiyoM ke lekhoM ko AmUlAgra par3hakara 'haMsIgyAya' se chAnavIna ke sAtha acchI bAtoM kA ekatrita karanA zrAvazyaka hI nahIM, anivArya bhI hai| / yadyapi isa samaya prAcIna tuluna yA taulava kI mAdA nizcitarUpa se batAnA bahuta kaThina hai| phira bhI itanA to nizcita hI hai ki geruppe, bhaTakala evaM kArakala ye tInoM isake rAjakIya adhikAra ke pramukha kendra the sAtha hI sAtha yaha bhI jAna lenA Avazyaka hai ki prAcIna deva kIka taulava kA hI avazeSa thaa| yahIM haiva kokaNa zrAjakala dakSiNa kannaDa aura uttara kannaDa ke rUpa meM vibhakta hai / isa samaya dakSiNa kannaDa madrAsa prAnta meM aura uttara kannaDa baMbaI prAnta meM sammilita hai| prAcIna jaina guru paraMparA Adi se upalabdha pura (vilagi), sudhApura (sode ), saMgItapura ( hADahalli ) ra surgApura ( honAvara ) Adi bhI taulava ke hI prAcIna pramukha sthAna the| balki mUDabidrIya candranAtha jinAlaya ke eka zAsana se siddha hotA hai ki vartamAna maisUra rAjyAntargata nagara kA sambandha bhI tAlava se thA / usa jamAne meM vahA~ para mahAmaNDalezvara jinadAsa sAkUba malla rAjya karatA rahA / kArakala ke aMDeya, mUDabidrI ke coTa, nandAvara ke baMga, aladaMgADi ke ajila, bailaMgaDi ke mUla, aura mUlki ke sAvaMta yadi ye saba pahale jo ki taulava ke svataMtra jaina zAsaka rahe, ve kramazaH | "Medieval Jainism" tathA "Ancient Karnatak" 2 "Jainism & Karnatak Culture" Vol. I. 3 tuluvadeza tilakAyamAna nagara siddhasiMhAsanAdhipatiyAgi suvarNapurivitra alaMkRtamAda haiva koMkaNa rAjyamaM pratipAlisRti"

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taula ke jaina pAyagAra - nareza kiraNa 2] pIche vijayanagara Adi nikaTavartI zranyAnya pravala rAjAoM ke zrAzrita hue / akhaMDa jaina itihAsa ke nirmANa ke liye ina jaina pAyagAroM arthAt choTe choTe riyAsatadAroM ke itivRtta ko saMgraha karanA bhI paramAvazyaka hai| hA~, yahA~ para itanA to nissaMkoca kahA jA sakatA hai ki svatantra ho yA zrAzrita usa samaya ke ye sabhI zAsaka dharma, zilpa aura sAhitya Adi ke ananya poSaka the / yadyapi vivardhana yA viSNuvardhana ke jainavarsa ko tyAga kara vaiSNava dharma meM dIkSita hone se evaM liMgAyata (zaiva ) dharma ke janma se maisUra tathA anya karNATaka ke jainoM para usa samaya bar3I sumItA gayI thI / aisI avasthA meM taula meM unheM samucita zrAzraya milA aura vahA~ ke dharmapremI jaina zAsakoM ke prabhAva se jaina dharma kI bhI zrIvRddhi huI / sl vijayanagara ke rAjyakAla meM bhI taulana meM jaiva kI abhivRddhi meM kisI prakAra kA vighna nahIM zrAyA; kyoMki vijayanagara ke zAsaka jainadharma ke virodhI nahIM the; pratyuta sahAyaka rahe / hA~, I 30 sana solahavIM zatAbdI ke madhyabhAga meM i+pheri ke zaiva dharmAnuyAyI dharmAnmatta zAsakoM ke dvArA jainadharma kI AzAtIta kSati pahu~cI / ina va zAsakoM meM aura zivappanAyaka ke nAmoM kI jaina samAja kabhI nahIM bhUla sakatA / taulava meM jainadharma ko samUla naSTa karane ke liye uparyukta zAsakoM ne kucha bhI uThA nahIM rakhA thA / kintu isameM unheM pUrNa saphalatA nahIM mila gayI / khAsakara vaibhAzAlI prAcIna jaina rAjadhAnI vArakara meM ina zAsakoM ne bar3A atyAcAra kiyA thaa| DA0 sAtora kI rAya se I0 san 6 vIM zatAbdI se 11 vIM zatAbdI taka arthAt lagabhaga tIna zatAbdiyoM meM taulana meM jainadharma kA prabhAva vizeSarUpa se rahA / Aja bhI isake jvalanta udAharaNa yahA~ para yatra-tatra avazya dRSTigocara ho rahe haiN| jaina prabhAva ke ve cinha khAsakara mUDI gesope aura bhaTakana yadi yahA~ ke pramukha sthAnoM ke zAsanAMkita padyoM meM vizadarUpa se upalabdha hote hai / zAsana' meM jisa gerusoppe kI bhUri-bhUri prazaMsA kI gayI hai, usa gerusoppe kA bhagnAvazeSa isa samaya eka bhayaMkara jaMgala ke garbha meM chipA huA hai / yahA~ para Aja bhI bhagnAvaziSTa kalApUrNa kaI bhavya jina bhavana maujUda haiN| ye maMdira neminAtha, pArzvanAtha, vardhamAna evaM caturmukha ke nAma se prasiddha haiN| ina manojJa maMdiroM meM caturmukha to sarvathA darzanIya hai / sthAna bhI bar3A zAnta tathA sundara hai| pArzvanAtha jinAlaya meM vidyamAna padmAvatI evaM ambikA kI mUrtiyA~ aura neminAtha mandira meM vartamAna neminAtha kI pratimA kalA kI dRSTi se bahuta sundara haiN| eka jamAne meM jo gerusoppe jaina rAnI cenna bhairA devI kI vaibhavazAlI rAjadhAnI thI vahA~ para 1 - " iMtesava nagarirAjyada madhyapradezadoL balasirdoppuva naMdanAvaliga ikAsAranIrejadi / kaladhautojjvala sAla kotalagaLiMdahAla jAlaMgaLi / vilasadgopuradiM suharmyacanadi zrIjainagehagatiM / celuvaM vAldida gorusoppe nagaraM koMDA DabA hare / "

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bhAskara [bhAga 17 aAjakala dina meM jAne meM bhI bhaya lagatA hai| kAla kI gati vicitra hai / yahI durdazA bhaTakala kI hai| isa samaya bhaTakala meM kevala do mandira haiN| bar3e mandira meM to mUrti hI nahIM hai / hA~, choTe mandira meM pA~ca mUrtiyA~ haiN| aba vijJa pAThakoM kA dhyAna vartamAna dakSiNa kannaDa jilA kI ora AkarSita karanA cAhatA hU~, jo ki pUrva meM taulava kA hI eka mukhya bhAga rhaa| zroDeya, cauTa, baMga Adi jina jaina pAleyagAroM kA ullekha Upara kara pAyA hU~ unakI rAjadhAniyA~ isI nile ke bhinna-bhinna sthAnoM meM vartamAna haiM, jinake vaMzaja unhIM rAjadhAniyoM meM tailarikta nirvANAnmukha pradIpa kI taraha kAntihIna ho apanA samaya kATa rahe haiN| balki bhaTakala evaM gerusoppe meM zAsana karane vAlI bhaiga devI aura cenna bhairA devI nAma kI sahodariyA~ bhI kArakala ke prAMDeyara kI hI vaMza jA haiM ! aba kramase upayukta jaina pAleyagAroM kA paricaya nIce diyA jAtA hai / baMgavaMza dakSiNa kannaDa jile meM zAsana karanevAle jaina pAlevagAroM meM baMgoM ko tIlaba meM agrasthAna prApta thaa| unheM vaha gaurava Aja bhI pUrvavata prApta hai| isa vaMza ke I0 sa. 11.57 se pUrva kA koI itihAsa abhI taka upalabdha nahIM hayA hai| baMgoM ke mana itihAsa ke sambandha meM vidvAnoM meM matabheda hai| isaliye vivAdAspada viSayoM ko chor3akara I0 ma0 115 - ( zA0 maM0 106) se hI isa vaMza kA saMkSipta itivana yahA~ para diyA jA rahA hai| baMgarAjA vIranarasiMha ( I0 ma0 1157-1208) gaMgacaMgI gajA candraze vara gaMgavAdi ke antargata eka choTe gajya meM jaba gata kara rahA thA taba hoyamana gajA viSNavardhana ne isake sAtha yuddha kiyA aura ima buddha meM gajA candrazembara mArA gyaa| imame usakA ganya hoyamaloM ke adhIna huaa| hoyamana nareza viSNuvardhana ke, mRtya paryanta candrazevara ke maMtrI kRSNappa, karaNIka ( kArindA ) veMkappa, timmaNa aAdi candrazegvara kI ganI, gajakumAra zrAdi ga aparivAra ke sAtha dIrghakAlataka malenAda ( jaMgala pradeza ) meM chipakara dina kATa rahe the| viSNuvardhana ke maraNoparAnta ve ghATI utara kara baMgavADi meM cale aaye| yahA~ para zrAte samaya ve purohita, munAra, da jAma, darjI, dhovI zrAdi apane kula parivAra ko mAtha hI le Aye; itanA hI nahIM, kuladeva somanAtha aura dharmadeva zAntIzvara kI pratimA ko bhii| yahA~ para nebhAvatI nadI ke taTa meM vistRta evaM cittAkarSaka maidAna ko dekhakara ve bahuta pramanna hA aura kucha dina yahIM para Thahara gye| isa bIca meM yahA~ para jo eka vicitra ghaTanA ghaTI zrI vaha isa prakAra kahI jAtI hai / eka dina hajAma rAjakumAra kI hajAmata banAkara apane eka aaujAra ko bhUla se usI jagaha chor3akara calA aayaa| vAda jaba use isa bAta kI yAda AyI taba vaha lauTakara pAkara dekhatA hai ki vahA~ para usakA aujAra to nahIM thaa| hA~, aujAra ke badale meM usane usa jagaha para eka

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1 kiraNa 2] taulava ke jaina pAleyagAra-- nareza usa avasara para sarpa dekhA / usI roja rAtri meM svapna meM eka kanyA ke rUpa meM devI padmAvatI ne pratyakSa ho maMtrI kRSNaSya kI yaha AzvAsana diyA ki thor3e hI dinoM meM Apa logoM kI cira kAmanA pUrNa hokara yaha kaSTa avazya dUra hogA / sAtha hI sAtha devIne use yaha bhI AzA dI ki jahA~ para hajAma kA zrIjAra gAyava huA thA vahA~ para mandira nirmANa karAkara merI mUrti ko sthApita kara denA / prAtaH kAla hote hI mantrI ne saharSa sabako apane svapna kA samAcAra sunAyA / isa zubha samAcAra se sabhI prasanna hue / isake bAda thor3e samaya meM viSNuvardhana kA putra tribhuvanamalla bhujabala vIragaMga prathama narasiMha apane prAnta ke saMdarzana ke liye baMgavADi meM AyA / rAjA candrazekhara ke mantrI, purohita zrAdi rAjakarmacArI rAjakumAra ko sAtha lekara usase jAkara mile aura apanA kula duHkha rAjA ballAla ko sunaayaa| isa dugvada samAcAra se rAjA vIranarasiMha bA khinna huA aura saneha rAjakumAra ko apanI godI meM baiThAkara noMdI ke baratana meM dUdha ma~gAkara apane hI hAtha se use pilaayaa| bAda katipaya zubha cinhoM se rAjakumAra ko honahAra samajhakara samudra taka ke nemAvatI nadI ke donoM TI 20 ballAlo ke adhInastha baMgavADi, belataMgaDa, puttuka, caTavAla, maMjezvara, maMgalUra Adi prAnta dhArApUrvaka rAjA vIranarasiMha rAjakumAra ko diye gaye / itanA hI nahIM, rAjA vIranarasiMha ne rAjakumAra ko apanA hI samajhakara ke nAma atraafia vaMgarAjA isa apane hI nAma se use saMbodhita kiyaa| taba se abhI taka paTTa rAjya ke sAtha hI ke Adi meM prAyaH airfie zabda ko jor3ane kI prathA calI A rahI hai| sAtha baMgarAjA ko pAlakI, ratnakaMbala, chatra, nAmara, paTTa kA moTA paTTa kA hAthI, paTTa kI talavAra, paTTa kI aMgUThI aura tara fda sabhI rAjacinhoM kI siMha ballAla ne rAjAbaga ko sammAnapUrvaka pradAna kiyA / dvArA isa uparAnta baMgavADa meM netrAvatI ke tIra meM eka mahala nirmANa karAyA gayA aura zA0 za0 1076. meM phAlguna kRSNA dazamI ko dhUma kA zubha kArya saMpanna huA / paTTAbhiSeka ke zubhAvasara para sabhI prAntoM kA gaNyamAnya pratiSThita prajAvarga sAnanda ekatrita huA thA | ekatrita ina pratiSThita baliSTa vyaktiyoM meM nadgutu. nAlarugun yadi cAra guttuvAle rAjA ke pradhAna sahAyaka yA adhikArI ghoSita kiye gye| paTTAbhiSeka ke samaya meM ina guttavAloM meM se eka ko siMhAsana para baiThAne kA dUsare kI paTTa kI aMgUThI pahanAne kA, tIsare kI paTTa kI talavAra rAjA ke hAtha meM dene kA aura cauthe kI paTTa kA nAma ghoSita karane kA adhikAra vaMzaparaMparA ke liye diyA gayA / anantara pUrva sUcanAnusAra jahA~ para hajAma kA bIjAra gAyaba huA thA vahA~ para devAlaya nirmANa karAkara devI kI pratimA sthApita kI gayI / bhI maujUda hai / bAda isa devAlaya ke atirikta somanAtha, gaNapati, vIrabhadra, zAntIzvara, kSetrapAla, aurant Adi ke liye pratyeka pratyeka zrAlaya banavAkara pratyeka pratyeka mUrtiyoM kI caMgavADa meM vaha devAlaya grAja

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hara [ bhAga 17 vidhivat pratiSThA karAyI gayI aura una devAlayoM kI pUjA Adi ke liye niyamataH bhUdAna Adi zrAvazyaka dAna diye gaye 1 bhAskara bAda baMgavADi meM pagaDesAle nAmaka sthAna para nagara basAyA gyaa| yaha nagara kramazaH bar3hatA gayA aura isameM eka hajAra se Upara makAna bana gaye / senA ke liye rAjamahala se uttara meM eka vizAla kilA banavA liyA gayA / Aja bhI upayukta devasthAna, jinAlaya, makAnoM ke khaMDahara, vistRta rAjamArga yAdi cIjoM ko hama dekha sakate haiN| rAjamahala kA bhagnAvazeSa lagabhaga eka ekar3a jamIna meM phailA huA hai| rAjamahala kI uttara dizA meM isa samaya jahA~ para jaMgala najara AtA hai vahA~ para miTTI kA banA huA vizAla kilA maujUda thaa| rAjamahala ke sAmane kA vistRta rAjAGgaNa aba kheta banA liyA gayA hai| vIranarasiMha caMgarAjA ko pA~ca rAniyA~ thIM / yaha I0 sa0 1208 meM svargAsIna huaa| isake bAda isa vaMza meM kramazaH nimna vyaktiyoM ne sucArurUpa se rAjyazAsana kiyA : (2) candrazekhara caMgarAjA ( I0 sa0 1208-1224 ), ( 3 ) pAMDya caMgarAjA ( I0 sa0 1224-1236 ) ( 4 ) vila devI ( I0 ma0 1236 - 1264 ) (5) kAmarAya prathama ( I0 0 12641274 ) ( 6 ) madula devI ( I0 sa0 1274-1287 ) ( 7 ) dAvali baMgarAjA prathama ( I0 sa0 120-1323 ) ( 8 ) zaMkaradevI ( I0 sa0 13241346 ), ( 6 ) hAvali vaMgarAjA dvitIya (30 sa0 1346-1400 ), (10) lakSmaparama aMgarAjA prathama ( I0 sa0 1400-1435) ( 11 ) zaMkaradevI dvitIyA ( I0 sa0 1455-1 1461), ( 12 ) kAmarAya dvitIya ( I0 sa0 1461-1533), (13) dAvali baMgarAjA tRtIya ( I0 sa0 1533 - 1545), (14) lakSmaparama baMgarAjA dvitIya ( I0 sa0 1545. 1556 ), ( 15 ) kAmarAya tRtIya ( 0 0 1556 1612 ), (26) lakSsa baMgarAjA tRtIya ( I0 sa0 16121626 ), ( 17 ) dAvali vaMgarAjA caturtha (30 ma0 1626-1631), (18) zaMkara devI tRtIyA ( I0 sa0 1631 - 1653), (16) hA yaMgarAjA paMcama (60 ma0 1653 - 1666 ), ( 20 ) lakSmapparasa baMgarAjA caturtha (30 ma0 16666767) (01) kAmapparasa caturtha (30 sa0 17671766 ), (22) lakSmanarasa baMgarAjA paMcama (0 0 1800-1838) lakSmapparasa ke bAda kramazaH kAmarAja (paMcama), saMtarAja aura padmarAja ye tIna yahA~ kI gaddI para yAsIna hue / yadyaI0ma0 1767 se hI isa vaMzavAloM ke hAtha meM rAjya chUTa gayA hai| phira bhI isake bAda bhI yahA~ para zAstroka rIti se hotA hai| isa samaya naMdAvara kA mahana ekadama naSTa ho cukA hai / to bhI rAjamahala ke binda, kilA, bAjAra, rAjamArga, devAlaya, jinamandira, masajida yAdi prAcIna smAraka yahA~ ke gata vaibhava ko spaSTa vyakta kara rahe haiM / dakSiNa kannaDa jile meM nagara ke cAroM aura kilA sirpha isa naMdAvara meM hI hai| baMgavAdi meM vaMzaja bhI maujUda haiN| astu, rAjA vIranarasiMha ko chor3akara jisakA paricaya Upara diyA jA cukA hai candrazekhara Adi zeSa pUrvoka baMga zAsaka evaM zAmikAoM kA saMkSipta paricaya bhI 'bhAskara' kI agalI kiraNa meM avazya diyA jAyagA / ::

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jinacandrasUrijI ko mahArAjA atUpasiMhajI ke diye hue do patra [le -zrIyuta vA0 agaracanda nAhaTA ] gujarAta evaM rAjasthAna ke rAjAoM se jainAcAryoM kA bahuta acchA sambandha rahA hai| prAcIna kAla meM rAjA prajA kA Izvara samajhA jAtA thA aura rAjA loga dhama guruoM ko vizeSa rUpa se sammAnita karate rahane the| ve apane sampradAya ke guruoM kI to vizeSa bhakti karate hI the, para vaise pratyeka sampradAya ke dharmAcAyoM ke prati Adara bhAva ragbate the| unake liye bheTa, lavAjame Adi kI vyavasthA rahatI thii| samaya samaya para rAjA va gajya kA koI viziSTa kArya sampanna kara dene para prAcAryoM ko grAmAdi bhI milate the, jinameM se kaI Ajataka bhI unake kabje meM hai| isa prakAra ke sammAna aura rAjyAzraya ke kAraNa unake AvAra vicAra meM zithilatA Ane lagI aura pratiSThA ke dvArA utpanna vAtAvaraNa meM prabhAva aura vilAsitA ko prazraya avazya milA, parantu isameM bhI kAI sandeha nahIM ki isa bhA~ti ke kAryoM dvArA rAjAoM ko prabhAvita kiye jAne para dharmapracAra ke kAryo meM sugamatA bhI prApta hotI rahI hai| bhagavAna mahAvIra Adi jaina tIthakara tA svayaM rAjA yA rAjaputra the| ataH unakA apane-apane samaya ke rAjAoM para vizeSa prabhAva honA svAbhAvika hI hai, para pavitra evaM kaTora AcAra vicAra, asAdhAraNa pANDitya va maMtra, jyotiSa, vaMdyaka Adi meM siddha hamtatA ke kAraNa Apake zrAjJAnumatI prAcAryoM kA bhI apane samaya ke hara jagaha ke rAjyAdhikAriyoM para prabhAva kama nahIM rhaa| prAcArya kazA ne pradezI rAjA ko. Arya suhastI ne samprati rAjA ko, A. siddhasena divAkara ne vikramAditya ko, prAcArya bappaTTisUri ne Ama rAjA ko, AcArya hemacandra ne siddharAja va kumArapAla ko tathA musalamAna sultAna mahamada kA jinaprabhamUri ne, samrATa akabara ko hIravijayasUri evaM jinacandrasUri ne prabhAvita kiyA thA, jisake yatheSTa pramANa jaina itihAsa meM pAye jAte haiN| isI prakAra digambara AcAyoM ne dakSiNa ke aneka rAjAoM ko janadhamAnuyAyI va anurAgI banAyA thaa| madhyakAla meM sAmpradAyika saMgharpa bhI calate rahate the ataH eka sampradAya ke AcArya va vidvAna ke sAtha dUsare sampradAya ke vidvAna se zAstrArtha bhI pracura parimANa meM huA karate the| una zAstrArthoM kA janatA para adhikAdhika prabhAva ho isa uddezya se ve

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64 bhAskara [ bhAga 17 prAyaH rAjA kI adhyakSatA meM huA karate the / rAja sabhAoM meM paMDitoM kA jamaghaTa lagA rahatA thA aura unakA evaM rAjA kA niSpakSa nirNaya aMtima nirNaya mAnA jAtA thA / bauddhoM ke prAbalyakAla meM unase jainAcAryoM ke zAstrArtha hote the phira caityavAsiyoM evaM suvihitoM meM, digambara zvetAmbaroM meM bhI rAja sabhA meM kaI bAra zAstrArtha hue, jinakA ullekha prAcIna granthoM meM pAyA jAtA hai| inameM mallavAdi kA bauddhoM se, jinezvarasUri kA pATaNa ke durlabharAja kI sabhA meM caityavAsiyoM se, vAdidevasUri kA di0 kumudacandra aura nitiri kA pRthvIrAja cauhAna kI sabhA meM padmaprabhAcArya se zAstrArtha huA thA, vaha vizeSa rUpa se ullekha yogya hai / jainAcAryoM ke prati Adara bhAva rakhane ke sAtha-sAtha kaI narezoM ne unake upadeza se apane sAmrAjya meM sArI udghoSaNA karavAI, kaiyoM ne jaina maMdiroM ko dAna diyA, dhvajA kalazAdi ropaNa karavAye arthAt vividha prakAra se jaina dharma kI mahimA bar3hAI va apanI zraddhAbhakti prakaTa kI, jinakA ullekha bhI granthoM, prazastiyoM va zilAlekhoM meM pAyA jAtA hai / jainAcAryo ko rAjAoM ne paTTe paravAne bhI diye haiM aura unase pArasparika patra vyavahAra bhI hotA rahA hai, para ve purAne kAg2ajAta meM sAvadhAnI va upekSA ke kAraNa bahuta kucha naSTa ho gaye haiN| vartamAna meM samrATa akabara se pahale ke kisI bhI rAjA va bAdazAha ke diye huye pharamAna, paTTe, paravAne va patra mUla rUpa meM prApta nahIM haiM / isake bAda ke bhI aise bahuta se kAgajAta jinheM ve diye gaye the, unake paTTadharoM ke pAsa yA bhaMDAroM meM par3e rahane ke kAraNa ajJAna avasthA meM par3e hue haiN| jinake pAsa haiM ve unakA mahattva ke nahIM samajhate yA saMkucitatA ke kAraNa bahuta vyakti to unheM kisI vidvAna taka ko dikhAte nahIM / hamane kucha idhara udhara se thor3e se kAgajAta saMgraha kiye haiM jinako prakAza meM lAne kA zrIgaNeza isI lekha dvArA ho rahA hai / di0 bhaTTArakoM ke ke pAsa bhI aisI bahuta kucha mahatvapUrNa sAmagrI hogii| jinakA prakAza meM lAne kI ora vidvAnoM kA dhyAna AkarSita karatA hUM / Satara rAjya kI sthApanA va utkarSa meM jainoM kA gauravapUrNa sthAna rahA hai / phalataH vahAM ke nareza jainAcAryoM ke prati vizeSa Adara rakheM yaha svAbhAvika hI hai| yahAM zve kharataragaccha, upakezagaccha va lokAgaccha ke zrIpUjyoM kI gaddiyAM haiN| jinameM se kharatara - gaccha bAtoM kA hI sarvAdhika prabhAva rahA hai| rAjyasthApanA se lekara karIba 150 varSo taka maMtrI Adi ucca padoM para osavAla bacchAvata vaMza ke vyakti rahe haiM, ve kharataragaccha anuyAyI the aura vidvattA Adi kI dRSTi se kharataragaccha ke AcArya va yatigaNa bahuta

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kiraNa 2] jinacandrasUrijo ko mahArAjA anUpasiMhajI ke diye hue do patra 65 prabhAvazAlI rahe haiM ataeva unakA yahAM ke rAjAoM para vizeSa prabhAva rahA hai| jaba koI zrIpUjya jI kI pada sthApanA hotI, rAjya kI ora se duzAlAdi bheMTa milate / unake nagara praveza meM hAthI, ghor3e, ratha Adi lavAjamA miltaa| anya bhI khAsa 2 prasaMgoM para unheM kahIM jAnA hotA to rAjya kI ora se unake liye rakSAdi savArI milatI; isa prakAra ke vividha sammAna avataka prApta haiN| ___ mahArAjA rAyasiMha jI se pahale ke rAjAoM ke jainAcAryoM ke sambandhoM ke vipaya meM to kucha nizcita jJAta nhiiN| para mahArAjA rAyasiMhajI ke (kuM dalapati ke sAtha saM. 1646 ke phAlguna mu0 2 ko lAhora meM) jina candrasUrijI ko vaharAI huI kaI hastalikhita jaina granthoM kI pratiyAM prApta hai| Apake suputra anUpasiMhajI bar3e vidyAvilAsI nareza the jinhoM ne svayaM saMskRtAdi meM aneka grantha banAye va unake Azrita vidvAnoM ke mahatva. pUrNa aneka grantha upalabdha hai| bIkAnera kI anUpa maMskRta lAibrerI Apake asAdhAraNa vidyAnurAga kA paricAyaka hai| Apake samaya meM kharataragaccha meM jinacandramUri nAmaka vidvAna AcArya the jinake sAtha ApakA pakrayavahAra hotA hI rahatA thaa| inameM se mahArAjA anupasiMha ke jinacandramUrijI ko diye huye do patra aura sUrijI ke mahArAjA ko diye 4 patroM kI nakaleM hamAre saMgraha meM haiM / prastuta lekha meM unakI nakaleM dI jA rahI haiN| yaha patra vyavahAra saMskRta meM hI huA hai| mahArAjA ke donoM patroM meM naMbana nahIM hai, kevala tithi hI dI hai| ataH inameM pahale kA patra kona sA hai. nizcita nahIM kahA jA sktaa| mRri jI ke diye huye patroM meM eka kA aMtima aMza truTita hai| dUsare kA prArambhika thoDAsA aMza truTina hai / do patroM meM saMvat kA ullekha pAyA jAtA hai| sUrijI ke eka patra meM mahArAjA ke putra hone kA anya meM 3 putroM kA ullekha hai| isI patra meM TUDhiyoM ke pracAra ko rokane ke liye mahArAjA ko likhA gayA hai| isase eka aitihAsika taNaya kA patA calatA hai ki usa samaya DhUMDhiyoM kA pracAra kAphI tejI se bar3ha rahA thaa| jodhapurAdi meM bhI usako rokane kA prayatna kiyA gayA thA aisA ulogya anyatra prApta hai / parama vidyAnurAgI mahArAjA anupasiMha ke pazcAt jinasugvasUri ko diye gaye sujAna siMha ke do sundara patra bhI hamAre saMgraha meM haiM, jinheM anya legva meM prakAzita kiyA jaaygaa| prasaMgavaza jinakA patra vyavahAra yahA~ prakAzita kiyA jA rahA hai unakA saMkSipta paricaya bhI yahA~ de denA Avazyaka samajhatA huuN| inameM se mahArAjA anupasiha jI to 1 degveM hamAga yuga pradhAna jinacaMdra mUra nAmaka grantha / / 2 jinakA vizeSa paricaya zrIjhA jI ke itihAsa mAdhavakRSNa zamA ke lekhoM meM evaM merA mahArAjA anUpa siMha jI ke Azrita hindI kavi lekha meM diyA gayA hai|

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bhAskara [bhAga 17 prasiddha vyakti haiM ataH unake janma saMvatAdi do-cAra bAtoM kA hI ullekha kara jinacandrasUri kA jJAta vRttAnta diyA jA rhaa| 1 mahArAjA anUpa siMha- "jaya jaMgaladhara bAdazAhe viruda prApta mahArAjA karNa siMha ke jyeSTha putra the| saM0 1665 caitra sudi 6 ko zrApakA janma huA va saM0 172.6 meM ye gaddI nazIna hue| bAdazAha kI ora se Apa kaI yuddhoM meM bar3I vIratA pUrvaka lar3a the ataH saM0 1732 meM bAdazAha ne prasanna hokara inheM 'mahArAjA' kA khitAba diyA thaa| udayapura ke mahArAnA rAjasiMha jinhoMne rAjasamudra nAmaka vizAla tAlAba banavAyA thA, ke Apa bahanoI the| svarUpa siMha, mujANa siMha Adi Apake 5 putra the| saM0 1755 ke jyeSTha sudi 6 ravivAra ko prAiNI meM ApakA dehAnta huaa| ApakA vidyAnurAga sarvatra prasiddha hI hai / vizepa jAnane ke liye sva0 promAjI kA bIkAnera rAjA kA itihAsa grantha dekhanA cAhiye / 2 zrAcArya jinacandra sUri-kAnera nivAsI gaNadhara caupar3A gotrIya sahasamala (yAsahaMsakarana kI panI gajalahe (mupIyAraDe) ke Apa putra the| saM0 1665 kA va06 ko seraNA saMbhavataH nanihAla) meM ApakA janma huA thA / ApakA janma nAma hemarAja thaa| 18 varSa kI laghuvaya meM hI jinaralamUri ke pAma saM. 5 jATa madi 5 ko jaisalamera meM Apane dIkSA grahaNa kii| maM. 1 meM jina nanara kA Agara / meM svargavAsa ho jAne para rAjanagara meM unake AdezAnumAra aApako gannAyaka pada zrAvaNa sudi 18 ko pradAna kiyA gyaa| padotsava nATA gotrIya rAjamala putra jayamala tejI, jaitamI va unakI bhAryA kannUra bAI ne bar3e samAroha pUrvaka kiyaa| maMtra pradAna bar3agacchIya satradevamUri ne kiyaa| Apa bar3e tyAgI va bairAgI the| gacha ke yatiyoM meM zithilAcAra bar3hate dekha Apane saM0 ./- Azvina zukA momavAra ko bIkAnera meM 15 bAloM kA eka vyavasthA patra jArI kiyA jinakI nakala hamAre saMgraha meM hai| saM0 1:65 ke ApAi mudI 8 ko khaMbhArA meM Agne bIsa sthAnaka tapa kA ArAdhana bhI prAraMbha kiyA thaa| chAjahaizAha mohanadAsa ke saMgha ke sAtha saM0 1712 meM zatraMjaya tIrtha yAtrA kI va maMDAvara meM maM0 mohanadAma kArita RpabhAdi caturviMzati jina bimboM kI pratiSTA kI / dUtavAsa meM nAhaTA sA. jayamala ke banavAye hue mandira kI. bhI pratiSThA ko| Apake diye hue kaI paryuSaNa ke samAcAra va pradeza patra hamAre saMgraha meM hai| eka kavitta se aApane paMcanadI kI sAdhanA bhI kI vidita hotA hai| Apake racita kaI stavana (goDIstavana maM0 1722 channa jinastavana sa. 1743) prApta haiN| anapa siMha jI ke kiye hue patra vyavahAra se Apase unakA acchA sambandha

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kiraNa 2] jinacandramUrijI ko mahArAjA anUpasiMhajI ke diye hue do patra 97 rahA pramANita hotA hai| saM0 1721 mA0 50 5 ko parata ke pArakha akhaI putra bIsa DAsa, ayAidAsa, sUradAsa ke saMgha saha gauDI, pAbU tIrthoM kI yAtrA kii| saM0 1731 meM jodhapura ke saMvI manohara dAsa va bhAI prAsakaraNa ke sAtha zatraJjaya tIrtha kI yAtrA kii| saM0 1763 meM sUrata meM apane paTTa para jinasuravasUri ko pratiSThita kara zrApa svarga sidhAre bIkAnera ke maharAjA anUpa siMha jI ke jinacaMdrasari jo ko diye hue patra svastizrImahArAjAdhirAja mahArAja zrImadanapasiMhaprabhuvANAM zrImaJjinadeva bhajanAvApasa kalajineMdrajJAnavaibhavepunRNIkRta jagatmasakalajanAbhivaMditacaraNeSu zrIpUjyajinacaMdramUrapu vaMdanAtati nivedakamadaH patra vizeSamnu pUrva saba..."bhavadIyaH kazcin yatibaraH ammAkaM sArthesthitaH idAnImatra bhavadIyaH kopinAmti bhavadbhirapivRSNI sthitamastitatkemiti anaH para ekaH upAdhyAyaH pAMcAkhyaH athavA jayetasaH etayormadhya yaH kazcidAyAni matvaraM preparNIyaH cAturmAsya atrAgatya karoti tathA vidhayaM asminnartha vilaMbo na vidheyaH kimadhikaM / __ mitI pauSa zu08 1 zrI lakSmInArAyaNa jI svammizrIganmahArAdhirAjamahArAjazrImadanUpasiMhaprabhuvaryANaM zrImatsakala kAryakaraNanipuNatAparAmukhavairAgya pavamAnamaMdohavazaMvadavazIkara NamaMjJavairAgyabhogyakaivalyeSu viSamavipayadopadarzanadRSitaprapaMcaracanAculukIkaraNakuMbhasaMbhava vibhaveSu samastavigAvidyotamAnavipraheSu zrImadbhaTTArakajinacaMdrasUriSu vaMdanA praNAma sUcakoyaM jAMbikaH zamiha zrIramezakaruNAkaTAkSasaMdohaiH vizeSastu mAlA zrImadbhiH preSitA sA 'smatkaragatA samajani anyadapi yatmamIcInaM vastu asmadyogyaM bhavaticedavazyaM preSaNIyaM / 1 jayatasI puSyaka naza ke ziSya the unake racita 1 amarasena gharasena caupaI saM0 1717 dIvAlI jaisalamera 2 kayavannA rAla sa. 1721 bIkAnera 3 dazavakAlika gIta saM0 1707 bIkAnera 4 dazazrAvaka gIta 5 uttarAdhyayana gIta saM0 1707, 6 caturvidhasaMgha nAmamAlA 7 caubIsa jina pUjA jaisalamera pArzva bRhadstavana pArzvanAtha chaMdAdi upalabdha haiN| patra kA samaya-isameM mAlA prApti kA nirdeza hai| Age diye jAne saM0 1747 ke patra meM sUrijI ne isakA ullekha kiyA hai ataH isakA lekhana raMvata 1747 meM huA siddha hotA hai|

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Sc bhAskara [bhAga 17 anyaJca zrImatAM prAvaraNArtha vastraM dApitamastitad grAhya kiM ca iMdrabhANamuddizyabhavadviSayakodaMtAH likhitAH saMti sopyasmatpatrAnusAreNa zrImatAM samAdhAnaM kariSyati zrImatA mahatvaM mAnonnatiJca vidha syati // tathAca zrImadIyaH kazcitkArya vizeSojJApyaH / zrA0 vadi 3 / sUrijI ke maharAjA ko diye hue patroM kI nakala . maMdireSu / sazaktizaktitrayapar3a guNAlaMkRtasaptAMgaprAjyarAjyaizvaryajita rdrep| sakala hindukraajmNddlmolikottriNe| mahArAjAdhirAja mahArAja shriimcchiitrnRpsiNhraajeshvree| zrIvikramapuramya riSTadevasmaraNarataiH bhaTTArakazrIjinacaMdrasUribhiH gadAdharmalAbhazubhAzIrvacananivedakaM prepyate ptrmdshmtrshriijindevprmaadaan| zrImataM va mananaM tadeva prabarddhamAnaM smbhilpyte| anyatra zrI. madbhiH saviveka sadharmagagaMcAmmAmbakIya yativarAtrijJAya dvivAriga paravAnAkhya patrANi prepinAni nacinaM prAcInamamI cInapaddhatividA zrImahAgajAtA / vayamapiyoSmA kINA yatayaH mmH| iSTadevammaraNetaHkaraNa zuddhayA aMmansazubhAzipaM kubateH madA vAmahe / anyama / prAkoThArI neNamI / patreya udaMtA lendinantepA pratyuttaraM savistaraM tamyai ca patrAd nAtaM bhaviSyati / ekamnumadhukaraH zuddha garaDodagAra jAnIyo vidhipatrayutaH preSito bhUtsatu mAgAntarAle jaMghAnena mama vilInaH / nadana panarekosmatyAraMpAgano sa. 1736 avATa badi adhavAra ko bIkAnera meM (gya * lAnacaMda lAbhana na) racita lIlAvatI-gaNita bIeI mApake patra namI ke liye racI gaI hai umameM aApake gajyAdhikArI hone kA ullegva isa prakAra hai:---- "bIkAnera bar3auratura ca9 dimi meM pargamadana / ghara ghara dharaNa kaMcaNa prabala ghara ghara mRti mamRddhi / 15 / rAje tira gajA bar3oM zrI anupasiMha bhApa / rASTravaMza nRpa karaNa zruta madara rUpa anupa / 16 / adhikArI tamu adhika mati kITArI kulamAyA / nAma bhalo zrInaiNasI gaMjai gari gaja mANa 120 nRpa mana zuddha bhayA kahai. bahuta badhA hai mAna / hAkima hujadAzaM mire prasiddha giNI paradhAna / 21 // laghu aMgaja zrI jaitamI manamatha rUpa vakhANa / gaNa caturAI gaNita vidhi zAstra artha savajAya / 22 /

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kiraNa 2] jinacandrasUrijI ko mahArAjA anupasiMhajI ke diye hue do patra 66 maNiko mohanaballI saMjJako lAjamarthyAdavallItyaparanAmA | anyazyAmavallyAdibhyo bhinnajAtIyaH prepitoti sa sayannam prAglikhitavidhyanusAreNa dhAyyaH // mAlAprAptiliM - khitA tu jJAtA / anyadapi yatkiM can zrImadarda vastujAtaM prApsyAmastanmocayiSyAmaH anyacca zrImadanujJAtAnprAjJa yatinaM preSayiSyAmazcaturmAsakottare || svakIyesmindeze virAjamAnAnaM zrImatAM pratyakSamAziSaM padma iti dhyAna vidhodhyAyAmaH / yathA zrI. matpitRpitAmahammadIyagurvAdInAM mahatvaM cakre tathA bhavanoSyasmatsu sudRSTimaMto bhavatu / kiMbahu bahulekhyA | saM0 2047 AsU sudi 3 dine some / / // zrI // svastizrImatanagara / zrImatpracaMDa daDIjjaninAribhUpAlanikareSu / prabala puNyaprakArasatkatakacita pratidina manoratha bharepa | nistaMdracaMdra maMDalasamujyalayazaH sudhAvavattivizva maMdireSu / sazaktizaktitrayapaD guNAlaMkRta mAMgA jyarAjyazvasya jinapuraMdaresumahArAjAdhirAjazrImacchI anupasiMharAjezvareSu / zrInavara purastha "bhaMhAraka zrIjinacaMdrasUribhiH sadAdharmalAbhazubhAzIrvacana nivedakaM preSyate patramadaH / zamatra zrIjinadevaprasAdAt / zrImataM ca satataM tadeva pravarddhamAnaM samabhiladhyate / anyacca zrImata patramekaM kArtikavadapacamI likhitaM / mAghamAse sameyAyAvagatAsmepi zreya utAH / anyaca zrImadbhirAnAyitaM dehanaM malinivArakaM rakSAvidhAnaM / tatsamyakzAtroktatapazcaraNamadvivikaraNapUrvaka zrIkAlakuMDadaMDasvAminAmakaM mahAyaMtraM vidhAya / sA0 karmasIhastena / muktamani / tata sannaM suvarNaveSTitaM kRtvA / hRdi dakSiNabhujeAvAyyaM pratidinaM daMtadhAvanAvasare / tatprakSAlanajalena / svavapupiTAkSepaH kAyryaH sarvazubha bhAvi / anyaca vayamapi sarvadA zrImatAM zubhaciMtakAsmataH smaraNAtrasare pratidinaM zrImad vizeSatA jApa kuNAH smH| prAraMparyyavidbhiH zrImadbhirammasumatprItirItiH paripAlanIyA anya / zrImatAM sannidhaura isa udayatilakaH prapito'sti / sovitatra prAptaH sansarvota jAtaM nivedayiSyatIti kiMbahunA / anya | asminnabde zrImadbhirapi sarvaiH pukAraiH sannamastheyamiti saM0 1750 caitratradi 3 dine / AgamiSyaca turmAmyaM vayaM zrIriNI puryA sthAsyAmaM / , 1 inake ziSya amaravijayajI acche kavi hue jinake aneka rAsAdi upalabdha haiM ApakI paramparA meM yazasvI yati galacaMda jI hai, gaDI cauka meM inakA upAzraya hai jisameM hasta likhita grantha bahuta haiM / 2 patra kA Age kA hissA kaTa kara kahIM laga par3a gayA hai ataH adhUrA hI prApta hai| inameM janma saM0 1746 meM huA thA dhana prApti kA ullekha hai aura mahArAjA ke jyeSTa putra kA ataH yaha isake bAda kA nizcita hai| yadi isameM dvitIya tRtIya putra to isase 2-4 varSa aura bhI bAda kA ho sakatA hai / ke janma kA darpa vyakta kiyA ho

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100 bhAskara [ bhAga 17 // zrI // svasti zrIyukta pracaMDa dorda Dojana jji -tAribhUpAlanikareSu / prabala puNya kArasatphalaphalita pratidinamanorathabhareSu / nistaMdra candramaMDalana mula yazaH sucAva va linavizva maMdireSu / sazaktizaktitrayaSaDguNAlaMkRta saptAMga / jyarAjyezvayryajina puraMdareSu / mahArAjAdhirAja mahArAja zrIatUrasiMharAjezvareSu | zravirasya sasyacittajinadevamma rAtaiH zrI jinacandrasUribhiH sadAdharmalAbhazubhAzIrvAdanivedakaM likhyate patramadozamamatra zrIjinadevaprasAdataH zrImaMtAM ca satataM sadeva varddhamAnaM samabhilaSyate / zrImatAM putraratna prApti zrutvA jaharSuH sarve janapadanAmapi vizeSatA harSopaM prAtaH smaH / anyakSa zrImadbhiH savivekaM sagaM cAsmAnsvakIya yativarAnvijJAya vayamapiyAkaraNA yatayaH staH paravAnAkhyapatra preSitaM taducitaM bhavatAM zrImahArAjAnAM prAcInasamIcIna paddhativiyAM' sveSTadevasmaraNeMtaHkaraNazuvA zrImatsuzubhAziSaM kurvato varttAmahe / anyaca koThArI sI patreye utA lekhitAsteSAM pratyuttaraM savistaraM tasyaiva patrAya / ekastu madhakara: preSito sti sasayatnaM 11 27: 11 / / svasti zrI dIvya pratApadineMdreSu / sakalanararAjasamAjamudreSu / guNAguNahitAhitanyAyAnyAyabhRdyogyAyogyanavaratnanikara parIkSekeSu / manma |zubhAcArasvapara janasudRSTi samIkSaka | samastamahArAjayogyopamAnavirAjayAneSu / mahArAjAdhirAja mahArAja zrI anupasiMhasArvabhaume ( sveSTadevatA smaraNArata) ma0 zrIjinacandrasUribhiH sadA dharmalAbhazubhAzIrvAdanivedakaM likhyate patramadaH / kuzalamaMtra zrIjinadevapramattaiH // zrImatAM ca satataM tadevavardhamAnaM samabhilaSyate / tathA zrImatAM vacasAkumAratraya 'zreyotha rakSAvidhAnatrayaMprAkupitamasti / punaH zrImadbhirasmadmahattvamuddizya cInAMzukaM prApitaM tadasmAbhiradasa jokaH gRhItaM vidyate / yuSmadAtAvidyatayaH preSitAH saMti te tatrasametAbhaviSyati sameyaMni vA / vizeSastu zrImatAM sadbhAgyavatAM samastaM prazastamevAsti sarvadA tathApi yuSmaddhayota portha niyamavidhinAsmAbhirlakSajJApaH prArabdhosti tenAzIrvAdaM kurmaH / tathaikaM hitAvahaM vAkyaM jJa eyaM / zranyajanapadeSu pavanaprAlyAtsarvatIrtha lopaH saMjAtAsti shriimnmNddleyussmtpunnyprtaapto| devAccAdirUpo hiMdudharmmaH sotsAhaM pravarttate pritaM tvatra DhUMDhoyAkhyAyatayo mugdhajanavipratArakA devAccAM dAnaM ca sarvaprAcIna mAgaMca ni yaMti tannacAru / tannivAraNameva zreyaH kAraNamitidhAyryam / 1 isameM mahArAjA ke 3 putroM kA ullekha hone se yaha patra saM0 1748 - 50 ke lagabhaga kA hai

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vRhattara bhArata meM jena saMskRti ke prabhAva kI khoja [ le0 zrIyuta bA0 jyotiprasAda jaina, ema0 e0, ela-ela0 bI0 ] gata kaI zatAbdiyoM ke vizva itihAsa meM hama yaha par3hane aura sunate Aye haiM ki yUropa ke vibhinna dezoM ne, vizeSakara aMgreja jAti ne kisa prakAra mudara dezoM meM apane upaniveza sthApita karake, vahA~ apanI saMskRti kA bIjAropaNa aura vikAsa karake kisa prakAra apane rASTra ko badattara rUpa diyA aura apanI sabhyatA se saMsAra ko prabhAvita kiyA / kintu hamameM se thor3e hI isa bAta ko jAnate haiM ki ainihAmika kAla meM bhI eka samaya thA jaba bhAratavarSa kI sabhyatA apane carama zikhara para thI, samanna saMsAra usase prabhAvita thA aura vaha saMsAra kA zigemagi deza thA / usa yuga meM svayaM bhAratIyoM ne bhArata se bAhira jAkara aneka upaniveza bamAye the, unameM apanI dezIya saMskRti kA bIjavapana kiyA, siJcana kiyA, vikAsa kiyA aura isa prakAra eka vizAla vRhattara bhArata kA nirmANa kiyA thaa| ukta nirmAgA meM gavya aura zakti ke aAkAMkSI sAhasI vIge. aura dhana ke icchuka utsAhI vaNika ne to bhAga liyA hI yA, saMskRti evaM dharma pracAra ke abhilArI vidvAnoM tathA dharmAcAboM meM bhI atyadhika mahatvapUrNa yogadAna kiyA thaa| ina pravAsI dharmapracArakoM meM abhItaka bauddha evaM brAhmagA dharmiyoM ke hI nAma ke ullekhya prAyaHkara milate haiN| jainaTa meM isa dizA meM bhIlaka prAyaH kula bhI kArya nahIM dayA hai| vAstava meM yaha amaMlaba hai ki mamakAlIna lena pracAraka isa saMbaMdha meM mathA niSkriya rahe hoM, vizeSakara jabaki unakA dharma usa samaya pracalita kisI bhI anya dharma kI apekSA kisI bhI dizA aura graMza bhI hIna nahIM thaa| bhArata ke bAhara jaina dharma ke pracAra aura jainadharmAcApoM ke gamanAgamana ke aneka ullekha bhI milate haiN| naivAla aura tibbata meM hI nahIM cIna mahAdeza meM bhI jainadharma kA prakAza nA thA! aphagAnistAna. kavizA evaM madhya eziyA meM 7 H zatAbdI meM jainadharma ke vidyamAna hone kA cAkSara sAkSya do cAnI yAtrI huenatsAMga (618-654:0) hI prastuta karanA hai| yUnAna, roma aura mizra panta bhI jaina zrANa prAcIna kAla meM gaye the isa bAta ke phuTa kara prabhAgA upalabdha haiN| laMkA meM jaina dharma kA pracAra cauthI, pAMcavIM zatAbdI IsvI pUrva meM thA tathA prATavIM zatAbdI IsvI meM bhI vahA~ jainoM kI acchI bastI thI, isameM koI sandeha nahIM hai| parantu brahmA, zyAma, malAyA prAyadvIpa, tathA pUrvI dvIpa samUha ke jAyA sumAtrA, bonioM, bAli zrAdi dvIpo meM zrIra aphrIkA ke pUrvI taTa ke pradezoM meM jaina saMskRti kA kyA kucha prabhAva pahu~cA, isa dizA meM abhI kucha adhyayana nahIM ho pAyA / ukta pradezoM se sambaddha itihAsa, purAtattva, sAhitya, saMskRti Adi kA adhyayana karane vAle yUropiyana vidvAnoM ne, jinameM phrAnsIsI

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502 bhAskara [bhAga 17 vidvAnoM kA hI vizeSa bhAga hai, athavA unakA anusaraNa karane vAle bhAratIya purAvidoM ne bhI kevala bauddha evaM hindU dhamoM kI hI dRSTi se uparokta adhyayana kiye aura apane niSkarSa nikAle / yadyapi ukta adhyayana ke prakhyAta vizeSajJa prA. silabanalevI ke anumAra jAvA aAdi meM jaina dharma ke prabhAva ke payAMta pramANa milate haiM, isa dizA meM prAyaH kisI bhI vidvAna ne abhItaka kAI svatantra athavA viziSTa anveSaNa nahIM kiyA / kintu jaba hama yaha dekhate haiM ki bRhattara bhArata kA yaha nirmANa athAt bhArata ke nikaTastha ina dezoM evaM dIpAdikA meM bhAratIya saMskRti kA praveza, prabhAva evaM prasAra vizeSa rUpa se san ItvI ke prathama saha yAda meM huA aura yaha vaha samaya thA jabaki svayaM bhAratavarSa meM bauddha dharma zIghratA ke sAtha nAma zeSa hotA jA rahA thA, tathA jainadharma kaNATaka, mahArASTra aura tulu evaM tAmila dezoM meM hI nahIM varan grAndha, kaliga, gujarAta grAra madhya bhArata meM bhI, athAt bhAratavarSa ke lagabhaga tIna cauthAI bhAga meM apane sarvanAmukhI caramakA ko prApta ho rahA thA jabaki kaI mahAna samrAT , choTe bar3e aneka nareza, anaginata sAmanta, sadAra, senAnI aura yAdvA thala aura jala ke vyApArI, dhanika zreSTha aura catura zilpI, tathA vibhinna vA~dha bahubhAga janasAya ragA bhI unake anuyAyI the. aneka mahAna vidyApIThoM se deza kI adhikAMzata: loka zikSA kI vaha vyavasthA kara rahA thA, asaMkhya nirdhanya zramaNa saMgha tathA aneka ujaTa vidvAna evaM diggaja prAcArya dharma pracAra, loka kalyANa, sAhitya-ma jana prAdi ke dvArA sAMskRtika abhivRddhi kara rahe the, to bar3A aAzcarya hotA hai ki kyA aise samaya meM bhI jainadharma ne usI samaya meM hone vAle bRhattara bhArata ke nirmANa meM prAra usakI saMskRti kA prAvana karane meM koI bhI bhAga nahIM liyA? prAcIna jaina kathA mAditya, purAnA ra caratra granyA meM janadhamA mAinI vI aura bAkI ke samudra yAtrA karake dUrasya doSa dvAgana ko pAne jAne ke ullekha bhare par3e haiN| unamejana dvAmI ke nAma jokarNana aAye haiM inameM se anekoM ko bhIDA prayAsa kara ke zrAna bhI cInhA jA sakatA hai| ina yAtrA vivaraNoM meM aneka etihAnika bhI ho sakate haiM: jaina kara dhanarala nA tilakamaMjarI meM vrnni| eka aine I ma mudro aAkramaNa ko prasiddha parAtaryAvada DA0 mAnI candra ne eka nAbhika ghaTanA kA majIva vargana anumAna kiyA hai| ina dvIpAdikoM ke nivAsiyoM kA pracIna jaina purAgAdi andho meM vidyAdhara jAti kA mAnA hai aura yahA~ kI prAcIna anunaya mI isa vidyAdhara jAti ko nAga, RkSa, yakSa, gaMdharva zrAdi upajAtiyoM ke mAtha una pradezoM kA mana mambandha siddha karatI haiN| abhI hAla meM hI bRhattara bhArata sambandhI kucha mAhilya kA adhyayana kara rahA thA, vizeSa rUpa meM DA0 vijanarAja capAdhyAya kI gahanyapUrNa pustaka 'kamboja meM bhAratIya saMskRti kA prabhAva' (aMgrejI) kA; usase patA calA ki kaI aise saMketa daNDa hai jinake dvArA anveSaNa karane se kamboja,

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kiraNa 2] bRhattara bhArata meM jaina saMskRti ke prabhAva kI khoja 103 zrI vijaya (numAtrA), jAvA Adi meM jaina saMskRti ke prabhAva ko khojane kA saphala prayatna kiyA jA sakatA hai, yathA (2) kamboja ke sarva prathama bhAratIya rAjya vaMza ke mUla meM nAganAgi sambandha honA, jinakA ki bahula varNana prAcIna jaina mAhitya meM milatA hai| (2) tahe pIya anuti usa vaMza kA saMsthApaka mUla purupa ko Danya nAmaka brAhmaNa ko banAtI hai, prathama rAtA I0 ke lagabhaga bhAratavarSa se aAyA thA, 4 thI zAbdI ke lagabhaga eka dUsarA kAriDa ya vahA~ paheM nA praura usane ukta deza kA pUrNataH bhAratIyakaraNa karA diyaa| kadaMva bAda narezI ke prAMgalabA ne jJAta hotA hai ki dakSiNa bhArata ke pUrvI bhAga meM prAcIna kAla meM kAginya eka prasiddha gotra thaa| usa kAla meM yaha bhAga jaina dharma meM atyadhika prabhAvita thaa| jaina vaidyapi uditya ne apane kalyANa kAraka nAmaka prasiddha vaidyaka grantha ke hinAhitAdhyAya meM namrATa amAgha varSa prathama (15-70 I0) kI ga sabhA meM mamahAra niSetra para jo mahattvapUrNa vyAkhyAna diyA, umameM inhoMne apane pUrva yatI una dayAlu pAIna vaidyapiyoM meM jo khAna-pAna meM hI naI; yA pAca yAda meM nI magAdaka kA prayoga niSiddha mAnane the, kAziDala kA nAma sAdara mmamA kiyA hai| yAra brahma pUni ne apane pratiSThA tilaka' (13 vI zataH I0) meM apane ritA va pAMDana (lAbhaga 200 I.) ke pArAiba deza se apane jina gAtra bandhutroM ke mAtha jaina dharmAvalambI ho yamala pAsa meM prAkara banane kA ullekha kiyA hai unameM kANDana gotra kA bhI nAma hai| (3) ina mAratIya urana yasa meM madyanAmAdi ke AhAra pAna kA pracAra nahIM thA, vahA~ ke nivAsI pradhAnanaH zAkAhArAdika ke nAyaDU ne ullekha milate haiM unameM bhI pazumAla denA prAya:karake nahIM pAyA jAlA / (1) ina dezoM meM sana yAna buddha zabda pavAvadhAna mAne jAte haiN| (1) vahA~ se prApta pracIna yuddhabhUmiyAM bhAratIya buddha tiyo se kucha bhinna haiM zora sAhara bhUtiyoM ke sAtha bilatA sAdA racanA hai| DA. caTakoM ko upaka pustaka ke mukhya pRSTha para diye citra meM jA nathAkathita buddha mUrti hai vaha munvAgana se nipTo dhyAna mudrA, nAsAna dRSTi, goda meM boI holI para hAthI !! ---- ThIka ahana pratimAoM kI nAI yI hai| koI vastra yajJopavIta bhI nahIM hai pada nAgAvali para grAmIna hai jisakA pha.e saMbhavataH pITa ke pIche se hokara zira para chatra kiye hue thA --- yaH uparima bhAga khaMDita hai| (6) lagabhaga nayA~ zatAbdI ke eka zilAlekha meM bhagavAna pAzanAtha kA ullekha hai, mAtha hI jainagrantha kalyANakAraka kA bhI jise ki loka kalyANa karane vAlA batAyA hai ! (7) 6 ThI va sAtavIM zatI ke eka zilAlekha meM zivapada' kA vicitra evaM kucha alaGkArika

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104 bhAskara [ bhAga 17 varNana hai / isa zabda aura inake varNana meM jaina saMskRti kI chApa spaSTa pratIta hotI hai / (8) 6 ThI 7 vIM zatAbdI ke kucha zilAlekhoM kA maGgalAcaraNa eka nirAle prakAra kA adhyAtma pUrita hai / unameM vaizanta kI jhalaka hai / zrastu vedAnta ke praNetA zaMkarAcArya ke janma se lagabhaga eka zatAbdI pUrva ke ina abhilekhoM meM vedAnta ke vajAya jaina adhyAtma kI chApa adhika saphalatA pUrvaka khojI jA sakatI hai / (6) ukta pradezoM meM rAmAyaNa aura mahAbhArata kA bahula pracAra aura ina kathAnakoM kA jo rUpa pracalita hai usakA jaina rUpa sAtha adhika sAdRzya / (10) vahA~ ke prAcIna maMdirAdikoM ke dvAroM meM utkIrNa prastAGkoM meM jaina purANoM meM varNita dRzyAvaliyoM kI khoja / (11) vahA~ ke zilpa, sthApatya evaM mUrtikalA para jaina kalA kA prabhAva | (12) vahA~ kI pracalita loka kathAoM kI jaina sAhitya meM khoja / (13) hindU saMskRti se anokhe strI jAti ke viziSTa vikAroM meM jaina saMskRti kA prabhAva / (14) pATaliputra ke muruDa vaMzI narezoM kA ullekha, jinakA varNana jaina sAhitya meM hI vizeSa rUpa se AyA hai / (15) una dezoM meM pracalita varSa kA prAraMbha kArtika mAsa se hotA hai, jo ki mahAvIra nirvANa ke sAtha pracalita jaina mAnyatA hI hai / (16) dIpAvali kA utsava, usa samaya rozanI AtizabAjI Adi kA honA, tathA rathayAtra', kalazAbhiSeka Adi zranya pUjotsavoM kA manAyA jAnA / (17) una dezoM meM bahumAnya tIna prAcIna vargoM meM bauddha bhikSutroM tathA hindU, zaivoM ke atirikta jina 'paMthI' yA paMDitoM kA ullekha hai; jo bar3e vidvAna, vyavahAra kuzala tathA ucca padoM para AsIna hote the, kyA jaina the ityAdi / ye katipaya dizA nirdeza haiN| prastuta lekha kA prayojana koI khoja zodha anusaMdhAnAdi na ho kara jainAdhyayana kI isa mahattvapUrNa evaM upekSita zAkhA kI ora vidvAnoM kA dhyAna AkarSita karanA mAtra hI hai / isa sambandha meM apane adhyayana ke pariNAma svarUpa vistRta evaM prAmANika prakAza phira kabhI DAlA jAyagA / 0:0:EUREUREUR

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jainamUrtiyoM kI prAcInatA - aitihAsika vivecana yaha kahanA kaThina hai ki jeniyoM kI mUrtiyA~ kitanI prAcIna hai| sTIvensana ke anusAra cauthI zatAbdI pUrvesA meM kisI jaina netA prabhava ke netRtva meM upakezapaTTana meM bhagavAna mahAvIra kI eka mUrti sthApita huI thI purAtatva ke pramANoM se bhI usa samaya ke lagabhaga jainiyoM meM mUrti sthApita karane kA pracAra siddha hotA hai| hAthIgumphA ke lekhoM meM jaina nRpati khAravela dvArA pATalIputra se usa jaina- mUrti ke lauTAne kA ullekha hai jise nandarAja kaliMga se le gayA thaa| isase cauthI zatAbdI pUrvesA meM nanda-nRpatiyoM kA jaina dharmAvalaMbI honA, kaliMga kA jainadharma kA eka prAcIna kendra honA tathA pATalIputra meM tIrthaMkaroM kI mUrtiyoM kA nirmANa honA vidita hotA hai / lohAnIpura paTanA se prApta paTanA myUjiyama kI do bhagna digambara mUrtiyoM meM se eka kI pAliza meM mauryakAla kI vizeSatAe~ haiM aura dUsarI kI nirmANa-kalA dUsarI sadI pUrvesA se milatI hai| saMbhava haiM ki ve dUsarI aura tIsarI sadI pUrvesA kI jaina-mUrtiyoM ke namUne hoM / arthazAstra ke lekhaka ne bhI jayaMta, vijayaMta aura sarvArthasiddhi meM jaina devatAoM kA ullekha kiyA hai / ananta, rAnI aura gaNezaguphA ityAdi ur3IsA kI adhikAMza guphAe~ dUsarI sadI pUrvesA meM khodI gayI thIM / ananta guphA kI dIvAla para trizUla aura svastika ke cihna tathA zrAMgana meM jaina mUrtiyA~ milatI haiN| rAnIguphA kI dIvAloM para jaina dhArmikautsavoM ke dRzya aMkita milate haiM / inase IsvI san ke pUrva jaina-mUrtiyoM kA nirmANa siddha ho jAtA hai / uparyuk meM mathurA jainiyoM kA prasiddha sthAna thA / vahA~ kI khudAiyoM meM adhikatara dUsarI sadI pUrvesA se tIsarI zatAbdI taka ke jaina stUpa, mandira aura patthara mile haiN| mathurA ke pattharoM se hameM jaina mUrtiyoM ke viSaya meM adhyayana ke lie bahuta kucha sAmagriyA~ mila jAtI hai| inameM hameM RSabhadeva se lekara prAyaH sabhI tIrthaMkara milate haiN| isase yaha tathya spaSTa ho jAtA hai ki usa samaya taka jainiyoM meM caubIsa tIrthakaroM kI pratimAe~ pracalita ho cukI thiiN| arrai kI mUrtiyAM vizuddhataH bhAratIya bhAvanA kI pratIka haiN| inameM kisI videzI prabhAva kA AbhAsa nahIM miltaa| buddha aura unakI mUrtiyoM se pRthaka karane vAlI jainamUrtiyoM ko pradhAna vizeSatA unakI nagnatA hai| parantu yaha kevala digaMbara mUrtiyoM meM hotI hai; zvetAmbara apanI mUrtiyoM ko vastroM se vibhUSita karate haiN| jina mUrtiyoM kI

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[ bhAga 17 hatheliyoM aura talavoM para hI nahIM chAtI para unake cihna aMkita rahate haiN| adhikatara buddha-mUrtiyoM kI taraha unake bAla bhI choTe choTe, ghu~gharAle aura dAhinI ora mur3e hue pecadAra hote haiM / parantu kucha pahale ko mUrtiyoM ke bAla lacchoM meM kaMdhoM para laTake rahate haiN| pahale kI mUrtiyoM meM buddha ke samAna uNIva aura UrNa nahIM hote the, parantu madhya kAla ke anta se unake sira para eka prakAra kA jUr3A milatA hai 1 106. bhAskara jaina lekhoM aura sAhitya meM sarvatobhadrikA pratimA ke nAma se prasiddha catumukhI pratimAoM kA usa kAla ke mathurA meM pAyA jAnA rocaka hai| mathurA ke kaMkAlI TIle para do caturmukhI pratimAe~ milI haiN| eka digambara pratimA para koI cihna nahIM hai / usake lekha se vidita hotA hai ki vaha muni jayabhUti kI praziSyA vasulA ke kahane para kisI veNI nAmaka seTha kI prathama patnI kumAramitA ke dvArA dAna kI gayI thI 1 lipi ke AdhAra para yaha kupa kAla ko siddha hotI hai| usI sthAna para usI kAla kI dUsarI pratimA sarpoM ke chatra ke cihna se pArzvanAtha kI jAna par3atI hai| yaha sthirA nAmaka kisI mahilA ke dvArA sabhI jIvoM kI bhalAI kI icchA se bheMTa kI gayI thI / yaha bhI kuSaNa kAla kI hai / aba isa kAla ke pahale kI kucha pratimAoM kA vivaraNa diyA jAtA hai| pharvarI 1860 meM kaoNkalI meM eka prAcIna zilA milI hai, jisapara eka AsIna jainamUrti aMkita hai / abhAgyavaza isa pratimA kA sira gAyava hai| unakI sevA meM aneka deva tathA Asana para do siMha aura do vRSabha aMkita haiN| vRSabha kI sthiti ise AdinAtha yA RSabhadeva kI mUrti siddha karatI hai| nIce kI lipi prAcIna jAna par3atI hai| AdinAtha kI dUsarI kupaNakAlIna mUrti mathurA myUjiyama ke zilA para na lekha ke anusAra kuSaNa nRpati zAhI vasudeva ke rAjya ke caurAsiveM varSa vaha mUrti eka maTha meM sthApita kI gayI thii| sAmane ke zrAsana para kaI puruSa aura nAriyoM se pUjita eka staMbha para sthita cakra hai / B4 meM aMkita hai / meM sana 1890 meM prApta eka kupaNakAlIna zilA meM anantanAtha kI vikRta mUrti milatI hai| isameM bAyeM hAtha meM kapar3e kA eka Tukar3A lie aura trizUla para sthita eka cakra ke bagala meM khar3I huI jinamUrti aMkita hai / usI kAla ke eka khude hue patthara para, jo kisI jaina-maTha ke toraNa kA bhAga rahA hogA, pArzvanAtha aura mahAvIra kI mUrtiyA~ aMkita jAna par3atI haiN| neminAtha kI eka sundara mUrti mathurA myUjiyama meM hai jisakA vana bogala (Vogal) ne apane "mathurA myUjiyama ke purAtatva" meM kiyA hai| do staMbhoM aura siMhoM ke jor3e para sthita eka siMhAsana para neminAtha dhyAnAvasthA meM virAja

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kiraNa 2 ] jaina mUttiyoM kI prAcInatA - aitihAsika vivecana mAna hai| staMbha ke pIche hAtha jor3e hue do vyakti haiN| eka jar3AU vastra siMhAsana se nIce donoM siMhoM ke bIca laTaka rahA hai| usake nIce eka cakra jAna par3atA hai| Asana kI sAdI kora para neminAtha kA cihna zaMstra aMkita hai / 107 para, jaina-kathAoM meM kRSNa vAsudeva aura unake parivAra kA varNana bahuta milatA hai / antakRta dazAMga ke eka prasaMga ke anusAra ariSTanemi ne kRSNa-parivAra ke kucha vyaktiyoM ko jaina-dharma meM dIkSita kiyA thA aura svayaM kRSNa ko dukhamA mukhamA kAla meM utpanna hone vAlA bhAvI bArahavAM tIrthaMkara ghoSita kiyA thaa| mathurA ke eka khude hue zilApaTa jo apane lekha ke anusAra saMbhavataH kupaNarAja vasudeva ke rAjyakAla meM dhanahastina nAmaka kisI vyakti kI patnI ke dvArA bheMTa kiyA gayA thA, eka muni ko kisI mahilA dvArA bheMTa grahaNa karate hue dikhalAyA gayA hai| donoM ke bIca bar3e akSaroM meM 'karAha' zramaNa likhA huA milatA hai jo saMbhavataH kRSNa hI ho sakate haiN| kRSNa saMbandhI jaina mAnyatAoM ko mAnA jAya yA nahIM parantu itanA nizcita hai ki kRSNa ke cacere bhAI ariSTanemi ke samaya meM jaina aura vaiSNava dharmoM kA ghaniSTa saMparka ho gayA thaa| isa pArivArika saMbandha ke kAraNa usa samaya se yAdavakula ke prabhAva vAle dvArikA, madhyabhArata yathA yamunA-dhArA ke pradezoM meM jaina aura vaiSNava dharma samAna rUpa meM vartamAna rhe| Upara varNita sarvatobhadrakA pratimA ke atirikta mathurA myUjiyama ke zilApaTTa B70 aura B71 meM bhI pArzvanAtha kI mUrtiyA~ aMkita milatI haiM jo nAgachatra ke dvArA spaSTa pahacAnI jA sakatI haiN| ye mUrtiyA~ bhI saMbhavataH hamAre nirdiSTa samaya kI hI jAna par3atI haiN| tIrthaMkaroM meM sarvaprasiddha varddhamAna mahAvIra haiN| mathurA yA anya jaina-kendroM meM inakI asaMkhya mUrtiyA~ prApta haiN| prastuta viSaya se sambandhita kaMkAlI TIle se milI do aisI mUrtiyoM kA varNana Avazyaka hai jo saMbhavataH sRSTAbdI kI prAthamika sadiyoM kI haiN| eka zilApaTa para ve kaI sevakoM ke sAtha apane pavitra vRkSa ke nIce AsIna haiM, jinameM eka chatrayukta nAga bhI hai| isamUrti ke Asana para eka vikRta lekha hai jisakA prAraMbha 'namo' se huA hai| dUsarI mUrti eka maNDapa ke nIce agala-bagala meM do sevakoM ke sAtha AsIna haiN| donoM hI mUrtiyA~ dhyAnastha mudrA meM haiM aura sevakoM ke atirikta unake Asana para do siMha tathA AkAza se phUla barasAte hue gaMdharvoM aura apsarAoM ke citra haiN| jaina pahale pravartakoM kI hI mUrti sthApita karate the parantu unakI dharmakathAoM meM caubIsa tIrthakaroM ke atirikta anya devatAoM ke ullekha bhI milate haiN| nAyagAmeSa isa

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108 bhAskara [bhAga 17 prakAra ke sarvapramukha devatA hai| prathama IsvI sadI kI lipi meM aMkita lekha ke sAtha eka zilAlekha kA Tukar3A mathurA meM milA hai jinameM eka nIce Asana para meSa ke mastaka vAle nAyagAmeSa pAlathI mAra kara baiThe haiN| inakA mukha ThIka sAmane kI ora hai mAnoM kisI vyakti ko upadeza de rahe hoM, jinakI mUrti naSTa ho gayI hai| legva meM devatA kA nAma 'bhagavata nemeSo diyA gayA hai| prastuta lemba ke 'nemeSo' kalpasUtra ke hariNegamepo, neminAtha caritra ke nAyagame pina tathA anya granthoM ke nejameSa yA naigameya nAmaka devatAoM ke nAmoM kA rUpAntara haiM, jinakA svarUpa jaina dhArmika kalAoM meM bheMr3a, bakarA yA hirana ke mastaka se yukta batalAyA gayA hai| mathurA ke pAlocya zilAlekha meM unakA sira bakare kA hai| kaniyama ne bhI cAra nAyagAmeSa kI mUrtiyA~ khoja nikAlI thiiN| nahIM pahacAnane ke kAraNa unhoMne inheM kevala baila ke sira vAle devatA kahakara varNana kiyA hai| pUrvakathita mathurA ko nAyagAmepa kI marti ke dAhinI ora tIna khar3I huI mahilAoM aura eka baje kA citra hai| buhalara ke vicArAnusAra yaha citra zvetAmbarAgama meM vArNita saMbhavataH usa kathA ko prastuna karatA hai jisameM devanandA aura trizalA ke bIca garbha ke parivartana kA varNana hai| __jaina purANoM ke anusAra nAyagAmepina garbha dhAraNa ke devatA bhI mAne gaye haiN| antaHkRta dazAMga meM eka prasaMga hai jisake anusAra sulasA ne nAyagAmeSina ko prasanna kara unakI kRpA se garbhadhAraNa kiyA thaa| prAcIna kAla meM jaina nAyagAmeSin ko strI aura purupa donoM rUpoM meM citrita karate the| karjana myUjiyama mathaga kI 2557 aura E. I. nambara kI zilAoM para isa devatA kA puruSa rUpa milA hai aura usI myUjiyama kI E 2 nambara kI zilA para unheM bakare ke mastaka vAlI devI ke rUpa meM citrita kiyA gayA hai| jaina upAsanA gRhoM meM sarasvatI, gaNeza ityAdi kucha aise devoM kI mUrtiyA~ bhI milatI haiM, jinakI hinda-upAsanA-gRhoM meM pradhAnatA rahatI hai| kaMkAlI TIle se mastaka-rahita do nArI-mUrtiyA~ milI haiN| eka to pahacAnI nahIM jA sakI parantu dUsarI sarasvatI kI hai| vaha devI eka caukora Asana para ghuTanoM ko Upara kiye baiThI hai| usake bAyeM hAtha meM eka pustaka hai aura dAyA~ hAtha, jo uThA huA thA, naSTa ho gayA hai| zrAsana se lekha meM inDosIthiyana lipi kI sAta paMktiyA~ haiN| tIrthakaroM tathA jaina-mata ke anya devoM ke atirikta mathurA ke kaMkAlI TIle para kucha chiTapuTa aise cihna aura citra bhI mile haiM jinheM jaina pavitra mAnate haiM jaise svastika,

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kiraNa 2] jaina mUrtiyoM kI prAcInatA-aitihAsika vivecana vatra , zaMkha, vRpabha, hasti, haMsa, hariNa ityaadi| jainiyoM ke lie svastika sAtaveM tIrthakara supArzvanAtha, vana pandrahaveM tIrthakara dharmanAtha, zaMkha bAisaveM tIrthakara neminAtha, hAthI dUsare tIrthakara ajitanAtha, haMsa pA~caveM tIrthaMkara sumatinAtha, hariNa solahaveM tIrthakara zAntinAtha aura vRSabha prathama tIrthakara RpabhanAtha ke sUcaka cihna haiN| isa prakAra prakaTa hotA hai ki kaMkAlI TIle kI kalA pUrNataH jaina vicAradhArA se parimAvita hai| ___ mathurAvazeSoM ke atirikta sAtavIM, AThavIM, nauvIM aura dasavIM zatI kI aneka mUrtiyA~ bhUgarbha se nikalI haiM, jinase jaina mUrti kalA kI manojJatA, vizadatA aura mahattA prakaTa hotI hai| lakhanaU myUjiyama meM aisI aneka dasavIM zatI kI mUrtiyA~ haiM, jinameM pArzvanAtha ke cinha sarpa kA upayogAmUrti ke nIce kiyA gayA hai| abataka kI upalabdha mUrtiyoM meM pAzvanAtha, mahAvIra aura AdinAtha kI mUrtiyoM kI adhikatA hai| ambikA kI mUrti kA pracAra bhI jaina sampradAya meM bahuta dinoM se calA A rahA hai| yaha mathurA, lakhanaU aura dillI Adi sthAnoM ke myUjiyamoM meM hai| isake atirikta aura bhI aneka prAcIna mUrtiyA~ ambikA kI upalabdha huI haiN| upalabdha jaina mUrtiyoM ko dekhane se pratIta hotA hai ki jaina takSaNa kalA kA prAcIna bhArata meM sarvAdhika pracAra thaa|

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jaina sikke [ le. zrIyuta paM0 nemicandra jyotiSAcArya, zAstrI, sAhityaratna ] pratyeka deza aura jAti ke jIvana utthAna ke liye itihAsa kI paramAvazyakatA hai, kyoMki atIta kI gauravamayI dIpazikhA dvArA pathapradarzana kA kArya itihAsa se hI sampanna hotA hai| jaina itihAsa kA varSoM se anusandhAna ho rahA hai| zilAlekha, tAmrapatra, mUrttilekha, sika e, jainamanthoM kI prazastiyA~, videzI yAtriyoM ke yAtrA vivaraNa evaM dezI-videzI vidvAnoM dvArA likhita aitihAsika grantha jaina itihAsa nirmANa ke maulika upakaraNa haiN| sikkoM ke atirikta anya aitihAsika sAmagrI kA upayoga jaina evaM jainetara vidvAnoM ne barAbara kiyA hai| aba taka itihAsa nirmANa ke pradhAna upAdAna sikkoM kA adhyayana jaina dRSTikoNa se karane kI dizA prAyaH rikta hai / yahI kAraNa hai ki bhUgarbha se prApta sikkoM ko abhI bhI jaina mAnyatA dene meM vidvAnoM ko kika ho rahI hai / aa prastuta kA dhyeya vidvAnoM kA dhyAna isa dizA kI ora AkRSTa karanA hI hai| san 1884 meM kaniMghama sAhaba' ne ahicchatra se prApta tA~be ke sikko ke eka ora puSpa sahita kamala aura dUsarI ora 'zrI mahArAja hari guptasya' aMkita dekhakara yaha tarka upasthita kiyA thA ki isa sikkoM meM aMkita dharmabhAvanA vaidikadharma aura bauddhadharma se bhinna jainadharma kI dharma bhAvanA hai| kyoMki vaidikadharma bhAvanA kI abhivyakti ke liye gumavaMza ke rAjAoM ne yajJIya azvamUrti, viSNubhakta isa vaMza ke rAjAoM ne apanI dharmabhAvanA kI abhivyakti ke liye lakSmImUrti, zivabhaktoM ne apanI dharmabhAvanA kI abhivyakti ke liye nAndI yA zivaliMga aura bauddhadharmAnuyAyiyoM ne apanI dharma bhAvanA kI abhivyakti ke liye caitya AkRti aMkita kI hai| puSpa sahita kamala kI zrAkRti kA sambandha kevala jainadharma ke pratIkoM ke sAtha hI jor3A jA sakatA hai| jainadharma meM maMgala dravyoM kA bar3A mahatva hai, pratyeka kArya meM usakI saphalatA ke liye ina maMgaladravyoM kA upayoga kiyA jAtA hai| kalaza kA ina maMgala dravyoM meM pramukha sthAna hai| mathurA se prApta sthApatyAvazeSoM meM maMgala kalaza kI AkRti milatI hai tathA aneka hastalikhita pranthoM meM bhI maMgala kalaza kA cinha upalabdha hai / ataeva kumbha-kalaza pratIka kita sika e jaina haiM / 1 jaina sAhitya no itihAsa pR0 131, guptavaMzanA jainAcArya zIrSaka

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kiraNa 2j jaina sike 111 kaniMghama sAhaba ke sAtha bhAratIya sikoM kA adhyayana kaimbrija kAleja ke adhyApaka repsana, elena, gArDanara, buhalara, visenTasmitha, siuela, hAiTeDa, rAkhAladAsa vandyopAdhyAya, DA. gaurIzaMkara hIrAcanda ojhA Adi vidvAnoM ne kiyA hai| kaniMghama sAhaba ke atirikta anya samasta vidvAnoM ne vaidika, vaiSNava, zaiva aura bauddhadharma kI dhArmika bhAvanAe~ hI prApta mudrAoM meM vyakta kI haiN| yadi ye vidvAna jaina pratIkoM se suparicita hote, to avazya hI aneka sikkoM ko jaina siddha krte| kAraNa spaSTa hai ki sikkoM meM tad tad dharmAnuyAyI rAjAoM ne apanI-apanI dharma bhAvanA ko pratIkoM dvArA abhivyakta kiyA hai| prAcIna kAla meM aneka jaina rAjA hue haiM, jinhoMne apanI mudrAe~ pracalita kI haiN| ina jaina rAjAoM ne apanI mudrAoM meM jaina pratIkoM dvArA apanI dharmabhAvanA ko vyakta kiyA hai| purAtana rAjAoM meM aise bhI aneka rAjA hue haiM, jo Arambha meM vaidika yA bauddha dharma kA pAlana karate the, para pIche jaina AcAryoM se prabhAvita hokara jainadharma meM dIkSita ho gaye athavA prArambha meM jainadharma kA pAlana karate the, pIche kisI kAraNavaza vaidika yA bauddhadharma kA pAlana karane lge| aise rAjAoM ke sika kaI prakAra kA dharma bhAvanAe~ milatA hai| jaba taka ye vaidikadharma yA bauddhadharma kA pAlana karate rahe, usa samaya taka kI mudrAoM meM inhoMne vaidika yA bauddha dharma kI bhAvanA ko vyakta kiyA hai| jaina dharmAnuyAyI bana jAne para uttarakAlIna mudrAoM meM jainadharma kI bhAvanA ko pratIkoM dvArA prakaTa kiyA hai| isI prakAra jo prArambha meM jaina the, unhoMne usa samaya meM calAI mudrAoM meM jaina bhAvanA aura uttara kAla meM dharma parivartana kara lene para usa parivartita dharma kI bhAvanA ko vyakta kiyA hai| una videzI sikkAoM meM bhI jainadharma ke pratIka milate haiM, jina dezoM meM jainadharma ke pracArakoM ne vahA~ ke rAjAoM ko apane dharma meM dIkSita kara liyA thaa| bhArata meM aba taka ke prApta sikoM meM loDiyA deza ke sone aura cA~dI se mizrita zveta dhAtu ke sikke sabase prAcIna haiN| ina sikoM ko bhArata meM mAla kharIdane ke liye vahA~ vAle yahA~ lAye the| kaI varSa hue paMjAba ke banna jile meM sindhu nadI ke pazcimI taTa para lIDiyA ke rAjA krIsasa kA sone kA eka sikkA milA hai| raMgapura jile ke sadyaH puSpakAriNI nAmaka gA~va ke prasiddha jamIndAra zrIyut mRtyuJjaya rAya caudharI ne yaha sikA kharIda liyA hai| isa sikka meM eka ora eka vRSabha aura eka siMha kA muMha banA hai tathA dUsarI ora eka choTA aura eka bar3A paMca mArka cinha aMkita hai| | According to Herodotus the earliest stamped money was made by the Lydians--Coins of Ancient India P. 3

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113 bhAskara ( bhAga 17 uparyukta simeMta pratIka vRSabha aura siMha kA sambandha jainadharma kI dhArmika bhAvanA se hai; kyoMki sikkA nirmAtA ne apane priya dharma ke isa yugIna prathama tIrthaMkara bhagavAn RSabhanAtha ke cinha vRSabha (soMDa) tathA antima tIrthaMkara bhagavAna mahAvIra ke cinha siMha ko aMkita kara Adi tIrthakara aura antima tIrthaMkara ke prati bhakti abhivyakta kI hai| jainagranthoM se vidita bhI hotA hai ki yUnAna, roma, misra, brahmA, zyAma, phIkA, sumAtrA, jAtrA, borniyoM Adi dezoM meM jainadharma kA pracAra IsvI san se kaI zatAbdi pahale hI vartamAna thA / ataeva krIsasa kA hiMsA dharma kA pAlaka honA asaMbhava nahIM hai / rasana ne apane 'bhAratIya sikke' nAmaka grantha aura rAyala eziyATika sosAiTI kI patrikA ke aneka nibandhoM meM bhAratIya yUnAnI rAjAoM ke sikkoM kA vivaraNa upasthita kiyA hai / isa vivaraNa se pratIta hotA hai ki yUnAnI aneka rAjAoM para jainadharma kA pUrNa prabhAva thaa| isI kAraNa unhoMne apane sikkoM meM jaina pratIkoM ko sthAna diyA / api ke isa prakAra ke cA~dI ke sikke mile haiM, jo sabake saba golAkAra haiM / inameM kaI sikkoM para jaina pratIka nahIM haiM / kintu isake tA~be ke sAta prakAra ke sikkoM meM se dUsare prakAra ke sikkoM para eka ora khar3e hue harakyUlasa ko mRtti, dUsarI aura azva kI mUrti hai| tIsare prakAra ke sikkoM para azva ke badale meM vRSabha kI mUrti hai, cauthe prakAra ke sikkoM para vRpabha ke sthAna para hAthI kI mRtti hai / pA~caveM prakAra ke sikkoM para eka ora hAthI kI mUrti aura usarI ora vRSabha kI mUrti hai| The earliest coinage, of the ancient world would appear chiefly to have been of silver and electrum; the latter metal being confined to Asia Minar, and the former to Greece and India. Some of the Lydian Staters of pale gold may be as old as Gyges. Ibid, P. 19 I Notes on Indian Coins and Seals, Journal of the Royal Asiatic Scciety, 1900-5, Coins of the Greco- Indian Sovereigns, Agathocleia and Strato, Soter and Strato II Philopator. Numismtic Notes and Novelties, Journal of the Asiatic Society of Bengal - Old series, 1, 1890 2 Catalogue of Coins in the Punjab Museum, Lahore Vol. 1, P. 139, Nos 361-62 Connigham's Coins of Ancient India Vol. 1, P. 50, isakI jainadharma ke prati zraddhA thI-- dekheM saMkSita jaina itihAsa bhAga 3 khaMDa 2 pR0 13

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kiraNa 2] jana sika upayukta ayilipa ke tA~be ke sikkoM meM jaina pratIkoM kA upayoga kiyA gayA hai| azva tRtIya tIrthakara bhagavAna saMbhavanAtha kA cinha hai, vRSabha prathama sIrthakara bhagavAna AdinAtha kA cinha hai tathA hAthI dvitIya tIrthakara bhagavAn ajitanAtha kA cinha hai / isa rAjA ke cA~dI ke sikoM para eka bhI jaina pratIka aMkita nahIM hai, tA~be ke sikkoM meM tIna-cAra prakAra ke sika jaina pratIkoM se yukta haiM, isase pratIta hotA hai ki yaha rAjA prArambha meM jaina dharmAnuyAyI nahIM thaa| uttara kAla meM kisI jaina zramaNa ke prabhAva se ahisA dharma kA anuyAyI bana gayA thaa| vAstavika bAta yaha hai ki zaka rAjAoM meM kaI rAjA jainadharma kA pAlana karate the| isvI sana se pUrva pahalI aura dUsarI zatI ke ujjayinI ke tA~ ve ke sikkoM para eka aura vRSabha aura dUsarI bAra sumeru parvata aMkita haiN| / ina mikkoM meM spaSTataH jaina pratIkoM kA prayoga kiyA gayA hai| vRSabha se Adima tIrthakara kI bhAvanA aura sumeru parvata se vizAla vizva ko bhAvanA abhivyakta kI gayI hai| jainAgama meM sumeru ko isa pRthvI kA kendra bindu mAnA hai| prAcIna hastalikhita katipaya granthoM ke anta meM sumeru parvata grantha samApti ke anantara aMkita kiyA gayA hai / isa bhAvanA kA tAtparya yaha hai ki jisa prakAra mUrya, candra nitya sumeru ko pradakSiNA kiyA karate haiM, usI prakAra yaha jainadharma 'yAvacandradivAkarI' sthita rhe| sumeru kI racanA ke sambandha meM bhI kaI vidhiyA~ prApta hotI haiN| kucha sikkoM meM tIna ciTe zunyoM kA parvanAkAra dera. kucha meM chaH cipaTe zanyoM kA dera aura kucha meM nI cipaTe zanyoM kA parvatAkAra Dhera hai| tIna zUnya ratnatraya ke pratIka, chaH zUnya pada dravya ke pratIka aura nau zUnya navapadArtha ke pratIka haiM / isa prakAra sumeru kI vibhinna AkRtiyoM meM jana bhAvanA ko vibhinna prakAra se abhivyakta kiyA gayA hai| vaidika yA bauddhadhana meM sumeru ko itanA mahatvapUrNa sthAna prApta nahIM hai, jitanA jainadharma meM / yahI kAraNa hai ki prAcIna lipikAroM ne grantha samAgni meM sumeru kI prAkRti aMkita kI hai| janapada aura gaNarAjyoM ke prApta sikkoM meM kucha sikka udumbara jAti ke mAne jAte haiN| smitha sAhaba ne tA~be aura pItala ke bane hue bahuta se choTe-choTe golAkAra sikoM ko udumbara jAti ke sika mAnA hai| unakA kahanA hai ki do prakAra ke tA~be ke sikoM para udumbara jAti kA nAma likhA milatA hai| pahale prakAra ke sikoM para eka I Coins of Ancient India P. 14; Indian Museum Coins Vol. 1, P. 154-155, No, 29, 30, 34; P. 155 No 35. 2 Coins of Ancient India P. 88

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114 [bhAga 17 ora hAthI, ghere meM bodhi vRkSa aura nIce eka sA~pa hai| dUsarI ora do tallA yA tIna tallA mandira stambha ke Upara svastika aura dharmacakra haiM ! nizcaya hI ye pahalI prakAra ke sikke kisI jaina dharmAnuyAyI udambara jAti ke rAjA ke haiN| ina mudrAoM meM aMkita dharma bhAvanA jainadharma kI hai| hAthI dvitIya tIrthakara kA lAJchana aura bodhi vRkSa kevalajJAna prApta karane kA saMketa hai athavA bhagavAna ke ATha pratihAryoM meM se pahalA prAtihArya hai| nIce sA~pa aMkita hai, vaha teIsaveM tIrthakara bhagavAna pArzvanAtha kA cihna hai| ataH mudrA kI prathama pIThikA jaina saMketoM se yukta hai| dUsarI pIThikA meM jo mandira stambha ke upara svastika aura dharmacakra batAye gaye haiM, ve bhI jaina pratIka haiN| mandira ke stambha ke Upara svastika aura dharmacakra aMkita karane kI praNAlI Aja bhI jahA~-jahA~ pAyI jAtI hai| svastika ko jainadharma meM maMgalakArI mAnA gayA hai, kahIM-kahIM syAdvAda darzana kA pratika bhI svastika ko mAnA hai| jo vyakti ise syAdvAda darzana kA pratIka mAnate haiM, ve isakA artha su= samasta, asti = sthiti, ka = prakaTa karanevAlA arthAt samasta saMsAra ko samasta vastuoM ko vAstavika sthiti prakaTa karane kI sAmathyaM syAvAda darzana meM hai, ata' svastika syAdvAda darzana kA pratIka hai| prAcIna hastalikhita granthoM meM anya prArambha ke pahale svastika cihna tathA grantha samApta karane para bhI svastika cihna maMgala-sUcaka hone ke kAraNa diyA gayA hai| __ svastika meM jaina mAnyatAnusAra jIvana kI bhI abhivyaJjanA vartamAna hai| svastika ke kinAredAra cAroM chora cAra gatiyoM ke pratIka haiN| jIva adharma-svabhAva bahirmukha hone ke kAraNa naraka, tiryaca, manuSya aura deva gatiyoM meM paribhramaNa karatA hai, jaba yaha dharma-svasvabhAva meM sthira ho jAtA hai to prabhu bana jAtA hai| dharma svabhAva kA dyotaka svastika meM madhya kendra bindu mAnA hai aura adharma kA dyotaka madhya bindu se haTakara koI bhI sthAna hai, jo bandha kA kAraNa hai| jainamAnyatA meM svastika ko pratyeka I Journal of Proceedings of the Asiatic society of Bengal, VolX. Numismatic supplement, No XXIII P., 247. Coins of Ancient India P.68 2 uccairazokatarusaMzritamunmayUkha mAbhAti rUpamamalaM bhavato nitAntam / spaSTollasatkiraNamastatamovitAnaM cimbaM raveriva payodharapArzvavarti ||-bhkaamr stotra paya saM0 28

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kiraNa 2] jaina sikke zilpa prantha, mudrA Adi meM aMkita isaliye kiyA gayA hai ki jIva apane svabhAva ko pahacAna kara caturgati ke paribhramaNa se chuTakArA pA ske| 7 dharma vakra jaina saMskRti kA pramukha pratIka hai, isakI gaNanA arhanta ke atizayoM meM kI gayI hai / pratyeka tIrthaMkara ke tIrtha pravartanakAla meM dharmacakra Age calatA hai / jaina sAhitya meM batAyA gayA hai ki prathama tIrthakara bhagavAn Rpamadeva ne takSazilA meM isakA pravartana kiyA thaa| prAcIna jainAgama meM dharmacakra kA aneka sthAnoM para ullekha AyA hai, yaha yojana pramANa suvistRta sarvaratra maya hotA hai / kuSaNakAla se lekara madhyakAla taka kI jaina pratimAoM ke nIce dharmacakra kA cihna avazya rahA hai / ataeva isameM koI sandeha nahIM ki uparyukta udambara jAti kA sikkA jaina hai usameM aMkita sabhI pratIka jaina hai| jainadharma kA zraddhAnAM rAjA hI isa prakAra kI mudrA pracalita kara sakatA hai / prAcIna gaNatantra bhArata meM aneka janapadIya zAsaka jainadharma kA pAlana karate the 115 mAlava jAti ke upalabdha hue haiM / aura kalaza hai. kaI sikke jaina haiM: isa jAti ke ATha prakAra ke sikke abataka dvitIya upavibhAga ke sikkoM ke eka ora azoka vRkSa, dUsarI / tIsare upavibhAga ke sikkoM para pahalI ora ghere meM azoka vRkSa aura dUsarI ora kalaza hai / aise sikke do prakAra ke haiM- caukora aura golA 8 dUsarI ora siMha mUrti hai / kAra / cauthe upavibhAga ke sikke caukora haiM, ina para pA~caveM upavibhAga ke sikkoM para dUsarI ora vRSabha hai| ye bhI golAkAra aura caukora haiN| kAralAila ne isa jAti ke cAlIsa rAjAoM ke nAmoM ke sikke DhUr3he haiM, parantu Ajakala 20 rAjAoM ke hI sikke milate haiM / ina bIsa rAjAoM meM yama, maya aura jAyaka jainadharma ke zraddhAnI the / yama ne AcArya sudharma ke saMgha meM jAkara jaina dIkSA grahaNa kI thii| yaudheya jAti ke sikke sAdhAraNataH tIna bhAgoM meM vibhakta haiN| | prathama vibhAga 1 dekheM - zrIjaina siddhAnta- bhAskara bhAga 17 kiraNa 1 0 56-60 tathA Baranett Antiquities of India P. 253 2 jainijma ina nArtha iMDiyA pR0 76-146 prakaraNa jainiz2ma ina rAyala phemilI 3 Indian Museum Coins Vol. 1, P. 170-171, Nos. 1-11 4 prAcIna mudrA pR0 145 5 Indian Museum Coins Vol. 1, P. 171, Nos 12-13, 14-22 6 Indian Museum Coins Vol. 1, P. 165; Coins of Ancient India P. 76

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116 bhAskara [ bhAga 17 ke sikke sabase prAcIna haiM, aura ye hI sikke jaMna haiN| ina sikkoM para eka ora vRSabha aura stambha evaM dUsarI ora hAthI aura vRSabha haiN| pahalI aura brAhmI akSaroM meM "yadheyana (yodheyAnAM)" likhA hai / / zeSa do vibhAga ke sikkoM para jaina pratIka nahIM haiN| isakA kAraNa yahI pratIta hotA hai ki yaudheya jAti ke rAjA pahale jainadharma pAlate the, pIche bhAgavata dharma meM dIkSita ho gaye the; kyoMki dinIya aura tRnIya vibhAga ke sikkoM meM bhAgavan dharma kI bhAvanA aMkita hai| ___yadyapi gutavaMza ke kaI rAjA jainadharma ke zraddhAlu the, parantu isa vaMza ke prApta sikkoM meM jaina pratIkoM kA prAyaH abhAva hai| isakA pradhAna kAraNa yahI hai ki gupravaMza ke rAjA kaTTara brAhmaNa dharmAnuyAyI the, isaliye unhoMne apanI dharma bhAvanA kI abhivyakti ke liye brAhmaNa dharma ke pratIkoM ko hI grahaNa kiyA hai| yadyapi jaina itihAsa meM aise aneka unlekha vanemAna haiM. jinase gumakAlIna jaina mAhitya aura jainadharma kI paryApra unnati prakaTa hotI hai| asala bAta yaha hai ki brAmaNa dharmAnuyAyI hote hue bhI gupavaMza ke rAjAoM ne sabhI dharmoM ko prazraya diyA thaa| IsvI san kI pahalI zatAbdI meM mAnava aura mAMgaTa meM mahAkSatrapa upAdhidhArI zaka rAjAoM ne rAjya sthApita kiyA thaa| isa prAdhidhArI rAjAroM meM do vaMza ke rAjAoM kA prabhunya pradhAna rUpa se mAMgaTa para. rahA hai| pahale rAjavaMza ke kuSaNa sAmrAjya sthApita hone se pahale aura dUsare rAjyavaMza ne kupaNa rAjavaMza ke mAmrAjya ke naSTa hone ke samaya saurASTra para adhikAra kiyA thaa| prathama rAjavaMza meM kevala do rAjAoM ke sikke milate haiN| pahane rAjA kA nAma bhUmaka thaa| isake do tA~be ke sikke upalavya hue haiM, una para eka pora siMha ko muni. dumarI ora cakra tathA eka ora kharoSTho akSaroM meM "baharadAsa chatrapasa bhumakama' aura dUsarI ora brAhmI akSaroM meM jayarAtasa kSatrapasa bhUmakasa" limbA hai / ___ uparyukta sikkoM meM jaina pratIka aMkita haiM, ataeva yA mAnanA asaMgata nahIM kahA jA sakatA hai ki bhUmikasa jaina thaa| isa rAjA kA uttarAdhikArI kSatrapa nahapAna batAyA gayA hai| jinasenAcArya ne isakA ullekha naravAha nAma se kiyA hai, isakA rAjyakAla 42 varSa liyA hai| anumAnataH yaha I0 pU0 58 meM rAjyAdhirUr3ha 1 rAkhAlAdAsa vandyopAdhyAya kI prAcIna mudrA pR0 146; Rodgers Catalogue of Coins, Lahore museum. 2 Rapson, Catalogue of India Coins in the British museum, Andhras, Western Ksatrapas etc. pp. 63-64, No: 237-42

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karaNa 2 1 jana sikke huA thA / jaina zAstroM meM isakA ullekha naravAhana, narasena, nahavANa Adi rUpoM meM kiyA gayA hai / isakA eka viruda bhaTTAraka AyA hai, jisase isakA jaina honA svataH siddha hai 1 nahapAna ke sikke bahulatA meM abhI taka nahIM mile haiN| kaniMghama sAhaba ko isa rAjA kA tA~be kA eka sikkA milA thA / usa para eka ora vajra aura brAhma akSaroM meM nahapAna kA nAma tathA dUsarI ora ghere meM azoka vRkSa hai / ataeva bhUmikasa aura nahapAna ke sikke jaina haiM 1 nahapAna ke rAjatva kAla ke antima varSo meM AndhravaMzI gotamIputra zAtakarNI ne zakoM ke pahale kSatrapa vaMza kA adhikAra naSTa kara diyA thA aura nahapAna ke cA~dI ke sikkoM para apanA nAma likhavAyA thaa| aise sikkoM para eka ora sumeruparvata aura usake nIce sA~pa tathA brAhmI ataroM meM "rAtrI gotama putrasa siri sAta kaNisa " likhA hai| dUsarI ora uccayiMgI nagarI kA cihna hai / isa rAjA ne svayaM apane bhI sikke banavAye the, ina sikkoM para isane eka aura rAjA kA sukha aura brahma akSaroM meM "rAmo gotamiputasa sigyiyasAtakaNisa " likhA hai| dUsarI ora ujjayinI nagarI kA cihna sumeru parvata, sA~pa aura dAkSiNAtya ke brAhmI akSaroM meM pa gotama putraSa hisayatra hAtakariNapa" likhA hai 1 gautamIputra zAtakarNI ke sikkoM meM jaina pratIka haiN| yaha rAjA pahale vaidikadharmAnu yAyI thA, parantu apane pichale jIvana meM isane jainadharma grahaNa kara liyA thA 1 nAsika ke zilAlekha meM ise azika, azmaka mUlaka, surASTra, kukura, aparAnta, anUpa vidarbha aura arAvantI kA zAsaka batAyA hai| isakA rAjyakAla I0 100-44 hai / isakA jaina gRhastha ke vratoM ko pAlana karane kA bhI ullekha milatA hai / dakSiNApatha ke sikkoM meM anyajAtIya rAjAoM ke sikka sabase purAne haiN| kisI samaya Andhra rAjAoM kA sAmrAjya narmadA nadI ke dakSiNI kinAre se samudrataTa taka thaa| isaliye mAlava, saurASTra, aparAnta zrAdi bhinna-bhinna dezoM meM bhI Andhra rAjAoM ne bhinna-bhinna sike pracalita kiye the / Andhra deza - kRSNA aura godAvarI 117 1 Journal of the Bihar and Orissa Research Society Vol. 16, P. 289 2 rAjapUtAne kA itihAsa bhAga 1 pR0 103 3 bharuyaccheNyare nahatrANAM rAyA kosasamiddhI- Avazyaka sUtra bhAgya | 4 Rapson British Museum Coins P. 68 - 70 Nos 253-54, P. 45, N. 178 5 saMkSipta jaina itihAsa dvitIya bhAga, dvitIya khaMDa pR0 61-66

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[ bhAga 17 118 nadI ke bIca ke pradeza meM do prakAra ke sikke prApta hue haiN| ye donoM prakAra ke sikka puDumAvi, candrazAti, zrIyajJa aura zrIrudra Adi rAjAoM ne pracalita kiye the| pahale prakAra ke sikkoM para eka ora sumeru parvata aura dUsarI ora ujjayinI nagarI kA cihna hai / ina sikkoM ke nirmAtA vAziSThI putra zrI puDumAvi, vAziSThI putra zrIzAta kariNa vAziSThI putra zrI candrazAti, gotamIputra zrIyajJazAtakarNi aura rudrazAtakarNi haiM / bhAskara dUsarI prakAra ke sikke para eka ora ghor3A, hAthI athavA donoM kI mUrtiyA~ tathA dUsarI ora siMha ko mUrti hai / ye sikka e zrocandrazAti, gotamIputra zrIyajJazAtakariMga aura zrIrudrAzAtari ke haiN| nizcaya hI ye donoM prakAra ke sikke jaina haiM; kyoMki inameM jaina pratIkoM kA vyavahAra kiyA gayA hai / mAlava meM Andhra rAjavaMza ke kucha purAne sikke mile haiM / svargIya paMDita bhagavAnalAla indrajI ne apane ekatrita kiye hue sikke landana ke briTiza myUjiyama ko pradAna kiye haiM / ina sikkoM meM do prakAra ke sikke milate haiM / ina para aMkita lekha kA jo aMza par3hA gayA hai, usase patA calatA hai ki ye sikke zrAntra rAjAoM ke hI haiN| pahale prakAra ke sikke IrAna ke purAne sikkoM ke hI samAna haiM / afaar ne likhA hai ki isa prakAra ke sikke purAnI vidizA nagarI (besanagara ) ke khaMDaharoM meM besa tathA betavA nadI ke bIca mile haiN| isI kAraNa raeNpsana ne anumAna kiyA hai ki ye sabhI sikke pUrva mAlava ke haiN| ina sikkoM ko cAra vibhAgoM meM bA~TA jA sakatA hai| pahale vibhAga ke sikke poTina ke bane haiM, ina para eka ora ghere meM bodhivRkSa, ujjayinI nagarI kA cinha, vRSabha aura sUrya cinha aMkita haiM / dUsarI ora hAthI aura svastika cinha haiM / dUsare vibhAga ke sikke tA~be ke haiM; ina para eka ora hAthI kI mUrti aura dUsarI ora ghere meM bodhivRkSa (azoka vRkSa) aura ujjayinI nagarI ke cinha haiN| tIsare vibhAga ke sikkoM para pahalI ora siMha | Rapson, Catalogue of Indian Coins Andhras, W. Khatrapas I XXII etc. P. 2 Rapson, Catalogue of Indian Coins Andhras, W. Khatrapas, etc. p. I XXIV; prAcIna mudrA pR0 214 3 Journal of the Bombay Branch of the Royal Asiatic Society Vol. XIII, 10.311 4 Rapson, British Museum Coins P. XCVI. 5 Cunnigham's Coins of Ancient India, p. 99 6 Rapson, British Museum Coins P. 3, Nos 5-6-7-9-9-11

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kiraNa 2] jaina sikke 116 kI mUrti aura vRSabha cinha tathA dUsarI ora bodhivRkSa aura ujjayinI nagarI ke cinha haiN| ye tIsare vibhAga ke sikke bhI tA~be ke haiN| cauthe vibhAga ke sikke poTina ke bane hue haiN| ina para pahalI aura siMha kI mUrti aura svastika cinha haiM tathA brAhmI akSaroM meM "ro sAtakaNisa" likhA hai| dUsarI ora vRSabha, ujjayinI nArI kA cinha aura ghere meM bodhivRkSa haiM / ___upayukta sikkoM meM aMkita dhArmika bhAvanA spaSTataH jaina hai| sUrya ko jaina saMskRti meM kevalajJAna kA pratIka mAnA gayA hai| ataeva uparyukta sikkoM ko nissandeha jaina mAnA jA sakatA hai| jo rAjA adhasvatantra the, ujjayinI ke AdhInastha the, ve apane sikkoM meM ujjayinI cinha aMkita karate the| ataeva yAntra deza meM mile hue jina sikkoM para sumeruparvata, ujjayinI, sara, siMha, upabha, hAthI, bodhivRkSa, svastika, kalaza aMkita haiM, ve sikke nizcaya jaina hai| pallava rAjAoM ke prApta likakoM meM jina para nida kA cinha aura saMskRta tathA kannar3a bhASA meM kucha likhA milanA hai.' ye sikke bhI jana hai| isa vaMza kA rAjA mahendravarmana jainadhamAnuyAyA thaa| IsvI sAtavIM zatA ke prazAnta bAma rAjA ko nAgoM meM milatA ho gaye the| pUrva kI ora cAlukya rAjA kRNA aura godAvarI nahIM ke bIca ke pradeza meM rAjya karate the aura pazcima aura cAtya rAjA kA rAjya dakSiNApatha ke pazcima prAnta meM thaa| ina rAjAoM ke siraka sone aura cAMdI ke milate hai| ina sikkoM kI dhArmika bhAvanA yadyapi vaMditA hI hai. parantu jana saMskRti kA prabhAva spaTa lahata hotA hai| isa vaza kA mAvAna lekha dhAravAr3a jile ke Adura grAma se milA hai. jisameM rAjA kAttivamA prathama dvArA nAra saMTha kAya jana mandira ko dAna dene kA ullekha hai| isa vaMza ke rAjA ne jana guru ko mA dAna diyA thaa| kadambavaMza ke prApta sone ke sikkoM meM kamala kA bhAvanA aMkita hai| isa vaMza meM mRgezavarmA se lekara harivamA eka rAjA janadharmAnuyAyI the| inhoMne kamala nArA mokSa lakSmI kI bhAvanA ko vyakta kiyA hai| jana ke cAvAsa tApakoM meM kamalA panaprabhu bhagavAna kA cinha hai| kamala pratAka kA kAma anya daMtu yaha mA hai ki laukika dRSTi se yaha utsAha, gagAnanda, skRta bhAra kAyararAyaNatA kA dyotaka hai| kadambavaMza ke rAjAoM kI nAmoM meM na to kAra ke cinha nite haiM, ki unameM Adima kaI rAjA vaidika dhrmaanuyaayii| isa yaza 6 jo rAjA vaidikadharma | Indian Coins P. 37

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120 bhAskara (bhAga 17 kA pAlana karate the unake sikkoM meM varAha avatAra athavA lakSmI kI mRtti milatI hai| jaina rAjAoM ne apanI dharmabhAvA kI abhivyakti ke liye kamala ko pratIka cunA thaa| ___ yAdava vaMzI rAjAoM ke rAjya devagiri aura ne dUra ke dvAra samudra nAmaka sthAna meM the| devagiri meM rAjya karanevAle rAjAnI ke saM ne, cA~dI bhagIra tAMbe ke sikke mile haiM, parantu ina sabhI sikkoM para hindu dhArmika bhAvanA kA prakigara aMkita kiyA gayA hai| ___ maisUra ke dvArasamudra nAmaka sthAna meM bhI nA rAto ke gAne aura naoNve ke sikke mile haiN| sone ke sikako para korapAko mani mora dUlarI aura kannar3a lekha hai| tA~be ke sikkoM para eka aura hathIna muni aura dAma aura kannar3a lekha hai| / isa sthAna ke bAda sabhI mAna sikkoM para nAma ke badale meM upAdhi milatI hai; jaise- zrIva nakAI gagaDa adhIna nalakA vijyii| upayuka dvArasamudra se prApta sikke jaina hai kyoMki inameM jana pratIkoM kA vyavahAra kiyA gayA hai| baraMgala ke kAkatIya vaMza ke rAjAoM ke sIne mAro kasika mile hai| ina para eka aura vRSabha kA cinda hai aura jora kannar3a athavA telagU bhASA kA lekha hai / ye sikka bhI jaina haiN| dakSiNApatha meM pAraDya, cara, rASTrakUTa, gaMga prAdi kAI vaMza ke rAjA kAnuyAyI the| inhoMne 12 vI, 13 thIM nIra 14 vIM zAnA meM mudrA pracalita ko yaaN| ina rAjAoM kI mudrAoM para bhI jaina pratIka milate haiN| vAstava meM dakSiNApatha meM jainadharma kA pracAra kaI zatAbdiyoM taka jora se rahA hai| isa yama ne rAjAzraya kara apanI unnati kI thii| aneka rAjAoM ne jaina guruyoM ko dAna diye the| mihira kula ke prApta sikkoM meM do prakAra ke nAMva ke sikke pradhAna hai| pahale prakAra ke sikkoM para eka aura rAjA kA mAnaka aura usake muMha ke pAsa 'zrImihira kula; athavA 'zrImihiragula' likhA hai| dUsarI ora Upara khar3e hura vRSabha kI mUrti hai aura usake nIce 'jayatu vRSa' liyA hai / ye pahale prakAra ke sikke jaina hai| - dvitIya prakAra ke sikkoM para eka aura bar3e hue rAjA kI mUrti aura usake bagala meM | Elliott's South Indian Coins p. 152, Nos 87-891; 90-91 2 prAcIna mudrA 226; South Indian coins p. 152 Nos 93.95 3 Indian Museum Coins Vol. 1, P. 337 Nos l.

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kiraNa 2] jaina sikke 121 - eka ora 'pAhimihirakula' likhA hai| dUsarI ora siMhAsana para padmAvatI kI mUrti hai / / mihirakukA ke ye sikke toramANa ke sikkoM para bane hue haiM / hamArA anumAna hai ki yaha tora mAraNa jainAcArya harigupta kA praziSya aura devagupta kA ziSya thA' / yahI kAraNa hai ki mihirakula ke sikkoM meM jainadharma kI bhAvanA aMkita kI gayI hai| uttarApatha ke madhyayugIna sikkoM meM udbhANDapura meM zAhI rAjavaMza ke pA~ca rAjAoM ke sika mile haiN| pahale prakAra ke sikkoM para eka ora vRSabha aura dUsarI ora ghuramavAra kI mUli hai| dUsare prakAra ke sikkoM para eka ora hAthI aura dUsarI ora siMha kI mUni hai' / tIsare prakAra ke sikkoM para eka ora siMha aura dUsarI aura mayara ko muni| hAthI aura siMha kI mUrtivAle sikAoM para 'zrIpadama', 'aM vakadeva' aura zrIsAmanadeva' nAma mile haiN| hAtho aura siMha kI mUrtivAle sikke nizcaya jaina haiN| ina mi para jaina bhAvanA kA prabhAva hai / ___ gujarAta meM kumAra aura ajayapAla ke sikke adhika saMkhyA meM mile haiM / ye cAlukyavaMzI rAjA the / gvAliyara rAjya meM ajayapAla ke rAjyakAla ko vi. maM0 1.26 kA khudA huyA eka zilA leza milA hai / imI jagaha kumArapAla ke rAjyakAla meM vi0 saM0 1220 kA eka zinAle va gvur3A hai| isakA anya zilAlekha mevAr3a rAjya ke cittaura meM vi0 saM0 1207 kA khudA huA milA hai / kumArapAla kA ajayapAla putra thA / mArapAla ne prAcArya hemacandra se jaina dharma kI dIkSA lI thii| igane jainadharma ke pracAra ke liye aneka prayAsa kiye the| zatrujaya aura giranAra kI yAtrA ke liye saMgha nikAlakara saMghapapti kI upAdhi grahaNa kI thI aura aneka jaina mandira bhI banavAye the / I Indian Museum crips Vol 1, P. 337 Nos 1. 2 Inrlian Coins P. 30 3 jaina mAhityako itihAsa 0 132 4 Indian Museurn Coins Vol. 1, P. 243, 246-248, Nos 1-15 5 Indian Coins P. 31 6 saMkSipta jaina itihAsa dvitIya bhAga, dvitIya khaMDa pR. 126 7 Indian Antiquary Vol. XVIII, P. 347 8 Epigraphia Indica, Vol. II P. 422 9 Epigraphia Indica, Vol. VIII, App. I p. 14 10 bambaI prAnta ke jaina smAraka pR0 210 tathA saMkSipta jaina itihAsa dvi0 bhA0 khaM0 2

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122 bhAskara [ bhAga 17 kumArapAla ke sikke pANDapura meM zAdI rAjAoM ke sikkoM ke DhaMga para zikSa dhAtu ke haiN| inameM eka aura dUsarI ora hAthI kI mUrti hai| ajayapAla kaTTara vaidika dharmAnuthA, para isake sikke bhI kumArapAla ke hI samAna haiN| isa prakAra aneka sikke jaina haiM, anveSaNazIla vijJAnoM ko isa ora dhyAna denA cAhiye /

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farar - viSaya [ le0 zrIyuta paM0 gAvavarAma zAstrI, nyAvatIrtha ] nemicandrikA - hindI jaina kaviyoM meM kavi manaraMgalAla kA mahatvapUrNa sthAna hai| apane cauvIsIpATha, saptarSipUjA, sapphayasanacaritra, nemicandrikA aura zikhira sammeAcalamAhAtmya Adi granthoM kA nirmANa hindI bhASA meM kiyA hai| zrI jaina siddhAnta bhavana dhArA ke hastalikhita granthAgAra meM saM0 2065 kI likhI huI 'nemicandrikA' kI eka prati upalabdha huI haiM / isa prati ke lipikAra zrI raghunAtha dviz2a haiM, tathA yaha pratilipi pahanapura meM kI gayI hai / nemicandrikA padyabaddha racanA hai, isameM 4= 6 hai| yaha eka khaNDakAvya hai / kavine isameM dohA, caupaI, bhujaMgaprayAta, nArAca, soraThA, aDilla, gItA, chappaya, ghoTaka, paddharI Adi chandoM kA prayoga kiyA hai / piMgalazAstra kI dRSTi se inake sabhI chanda prAyaH zuddha haiM, gaNadoSa, padadoSa, vAkyadoSa, yatibhaMga Adi kA abhAva hai| ekAva sthala para lipikAra ko asAvadhAnI ke kAraNa chandobhaMga pratIta bhI hotA hai; parantu kavi ne vAstava meM yaha truTi nahIM ko hai / isakI bhASA kannaujI se prabhAvita khar3I bolI hai / yoM to bhASA meM komalakAnta padAvalI kA prayoga sarvatra pAyA jAtA hai / sAnuprAsa, prasAdaguNa se alaMkRta evaM pariSkRtapanA inakI bhASA ke vizeSa guNa haiN| karuNarasa ke varNana meM zabda svayaM karuNA kA mUrtimAnarUpa lekara prastuta hue haiN| aisA pratIta hotA hai mAno svayaM karuNA hI zabdoM kA rUpa dhAraNa kara prAdurbhUta huI hai / prasaMgAnusAra bhASA kA svarUpa parivartita honA inakI vizeSatA hai| kavine apane kalApakSa ko puSTa karane ke liye alaMkAroM kA bhI sundara DhaMga se prayoga kiyA hai| isameM zabdAlaMkAra aura arthAlaMkAra donoM kA hI prayoga pAyA jAtA hai / zabdAlaMkAroM meM pradhAnataH anuprAsa, yamaka Adi aura arthAlaMkAroM meM utprekSA', rUpaka, upamA', Adi vizeSa rUpa se prayukta hue haiN| prema 1 yahA~ aura ko kAko rakSe, nija kandhA dhari dhIra / 2 duHkha soM bharI deha ghaTa chuTA / janu varaSata prati dIzva chaTA / 3 bAlacandra jimi kuvara vapu, badala mahA sukha kaMda /

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124 bhAskara | bhAga 17 rasa kA paripAka bhI isameM rasazAstra ke niyamAnusAra huA hai / kavi ne pratyeka rasa vibhAva, anubhAva aura saMcArI bhAvoM kA sundara vizleSaNa kiyA hai| zAntarasa, vAtsalyarasa, karuNarasa aura vitrambhazRGgAra rasoM kA varNana mukhya rUpa se kiyA gayA hai| sImita maryAdA meM svastha vAtAvaraNa ko upasthita karane vAlA vipralambhazRGgAra vizeSa rUpa se rAjula ke vilApa varNana meM AyA hai 1 kathAvastu nimna hai jambUdvIpa ke bharatakSetra ke antargata saurASTra deza meM dvArAvatI nAma kI nagarI zrI isa nagarI meM rAjA samudravijaya rAjya karate the| ye bar3e dharmAtmA, parAkranazAnI aura zUravIra the| inakI rAnI kA nAma zivadevI thaa| isake kA nAma nemakumAra rakhA gyaa| nemikumAra bacapana se hI honahAra, dharmAtmA aura parAkramazAnI the| inhIM ke vaMzaja kRSNa, balabhadra the| ye bar3e parAkramazAlI aura zuravIra the / kRSNa ne apane bhujabaladvArA kaMsa, zizupAla aura jarAsaMdha jaise tI rAjAoM kA kSaNa bhara meM saMhAra kara diyA thaa| inake solaha hajAra rAniyAM thIM, jinameM ATha rAniyA~ para mahipI ke pada para pratiSThita thIM / eka samaya nemikumAra ke parAkrama ko sunakara kRSNa ke mana meM IyI utpanna huI tathA inhoMne 3 : zakti kI parIkSA karane ke liye unako apanI sabhA meM Amantrita kiyA / nemikumAra yathAsamaya kRSNa kI sabhA meM upasthita hue aura apanI kaniSThA aMgulI para jaMjIra DAlakara kRSNa Adi ko bhulA diyaa| kRSNa ko bahuta Azcarya huA / phalataH unhoMne apanI paTarAniyoM ko misvAmI ke ghara bhejaa| rAniyoM ne cAroM tarapha se misvAmI ko ghera liyA aura vivAha karane ke liye pratijJAbaddha kiyA / kRSNa ne nemasvAmI kA vivAha kunAgar3ha ke rAjA ugrasena kI kanyA rAjulamatI se nizcita kraayaa| vahA~ para inhoMne apanI kuTanIti se pazuoM ko pahane se kaida karavA diyA thaa| jisase nemisvAmI ke mayavarAta ke vahA~ pahuMcane para agyonI ke pazcAta TIkA ko jAte samaya pazuoM kI cItkAra nemisvAnI ko sunAI dii| nemi svAmI ko cokAra se vairAgya utpanna ho gayA aura inhoMne pazuoM ko kaida se chur3AyA / dIkSA grahaNa kara giranAra parvata para nemisvAmI tapasyA karane lage / rAjulamatI apane piyA nemisvAmI ko giranAra parvata para gayA huA jAna tathA dIkSA grahaNa kara tapasyA meM saMlagna haiM, samAcAra sunakara vilApa karane lagI / mAtApitA ke dvArA bAra-bAra samajhAye jAne para bhI anya ke sAtha vivAha karane ko taiyyAra na huI / giranAra parvata para jAkara dIkSA grahaNa kara tapa tapane lgii| tapa ke prabhAva se solahaveM svarga meM nAMga nAmaka deva huI / nemisvAmI ATha karmoM ko nAza kara mokSa padhAre /

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kiraNa 2] vividha-vipaya 124 kavi paricaya--- granthAnta meM racayitA ne svayaM grantha racane ke kAragoM kA vizo paraNa karate hue apanA paricaya diyA hai, jimase unake jIvana para paryApta prakAza par3atA hai / zraya mana bhitra banAya yakI vidhi yIna vidha niko bhayo / zubha de antara caMda majada, kAna kujya bhalo yo / / tA vo zrAvaka trikAla ni pada prdii| lAgi mAtra mara miha paraspara prAsada mA nAhI / tahA~ palilavAra isya kazI naziva yaH / jinadeva zAstramilAnta mana jiye. yA diyA / zana kara caracA ra nija da. mA jaanike| tina mani mada ika bAta sAyaka kAma hai; badanikai / / huna samaya nunama dina kA mana jana TAra ke| tinake jugala nuna mana mAra liI saya arapari ke / / zubha kanTa lAna kI garirAma nAma kaniSTa ko| tina mizana mA no maraMga mAla nAma kaha savai / tina lAla tanaraMga ke guladasa nAre taye / / sopAna he te atiSTri banA sakala guna kI khAni jii| jina bhakti zAstra jinezalanane kana karata mAna jaatijo|| na hi rahana na vAkATa ninake zodha karane nA lkho| niti devi jainI nidhanadhAma yudhA cy|| ityAdi badaguga nuta lu pAla naMda tano sadA / ika tIsarI niyamata rahata nizadina palaka bichurata nA kdaa|| tinake hI hama so bAta yA vidhi mitra sUnucita lyAya ke| zubha nema candra ki candrakA aba hamAre detu anAya ke // tina vacana mitra samAna atipriya mune aAnanda so gare / anu jaladhi varaNa sudhA vadana kheta sUdana ko khre|| taba zubha vinAra nitAna rita so chanda naha nAnA dhare / tina na da6 zubha leza kInhA nunata saMkaTa kI dare // iha raho jaga bala gu vidita bala guna kanaka ko bhUdharA / nabha udadhi jaba laga rahI bhUtala nanda avara divAkarA //

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126 [ bhAga 17 1 arthAt- kannauja meM zrAvakoM kA eka samudAya thA, jo adhikAMza apanA samaya jinendra pUjA, saiddhAntika carcA Adi dhArmika kAryoM meM vyatIta karatA thA / usa samudAya meM hullAsarAya nAmaka zrAvaka kA bhI nAma thA / hullAsarAya prAyaH apanA sArA samaya deva, zAstra, guru ke pUjA-pATha meM tathA tatva-carcA meM lagAyA karate the ye itra kuvaMzI the / inakI jAti 'pallIvAla' aura gotra 'ziva' thaa| inake do putra the, jinameM jeSTa putra kanaujIlAla aura kaniSTha govindarAma the| zubha karmodaya se kanaujI lAla ko putraratna kI prApti huI, jisakA nAma manaraMgalAla rakkhA gayA / kanaujIlAla ko anya putraratroM kI bhI prApti huI, kintu saba meM jeSTha manaraMgalAta the / manaraMgalAla ke suyogya mitra gopAladAsa the / ina donoM meM maitrIbhAva atyanta ghaniSTa thA / gopAladAsa jinendradeva, zAstra aura guru meM atyanta zraddhA rakhate the zAstra premI the / chala-kapaTa aura krodha ke liye inake andara sthAna nahIM thaa| inake pitA kA nAma khUtyAlacandra thA / gopAladAsa zAstroM kA saMgraha karane ke liye hamezA kaTibaddha rahate the / inhIM ke anurodha se tathA inake vacanoM ko amRta samAna atyanta priya samajha kara manaraMgalAla ne neminAtha kI candrikA nAma kI pustaka kI racanA jeTha sudI 11 guruvAra saM0 1080, nacatra strAti, sUrya uttarAyana meM pUrI kii| mAsa jeSTha zazi rakSa kI ekAdaza vicAra / navata svAti guruvAra dina, uttarAyana ravisAra ||1|| eka sahasa aru bATa sataka, vaya asIti zrara / yAhI saMvatmI kI pUrana chaha guNa gaura |||| 1 puNyAta kathAkopa kI prazasti jaina itihAsa ke nirmANa meM grantha-prazastiyoM kA bar3A mahatva hai| adhikAMza pranthoM meM racayitAoM ne apane gae gaccha, guru, paramparA evaM apane jIvana kA ullekha kiyA hai| kaI pranthoM kI antima prazasti meM aneka itihAsopayogI bAteM ullikhita haiM / digambara sAhitya kI prantha- prazastiyoM kA abhI sampUrNa saMkalana nahIM ho sakA hai / yadyapi jaina siddhAnta bhavana ArA ne prazasti-saMgraha prathama bhAga tathA abhI hAla meM di0 jaina atizaya kSetra zrI mahAvIra jI se bhI prazasti-saMgraha prakAzita hai 1 huA puNyAtra kathAkopa ko prazasti meM racayitA ne svayaM padyabaddha isa adhUre mantha ko prApta tathA pUrNa karane ke kAraNoM kA ullekha kiyA hai| isa prantha meM pUjAdika chaH adhikAra haiM / ina adhikAroM ke antargata 56 kathAe~ haiM / jisa viSaya kA pratipAdana hai, usI abhiprAya ko dhyAna meM zrAdipurANa Adi meM rakhakara isa prandha kA 1 - bhAskara

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kiraNa 2 . . vividha viSayaM 127 nirmANa saMskRta bhASA meM rAmasena ne kiyA hai| paM0 daulatarAma ne isakA anuvAda hindI bhASA meM kiyA tathA kathAoM ko zRMkhalAbaddha bhii| isa bacanikA ko padyabaddha karane kI icchA bhAvasiMha nAmaka kavi ko huii| inhoMne caupaI Adi chandoM meM isa bacanikA ko bA~dhane kA pUrNa prayatna kiyaa| Ayu kA anta aura kAla kI vicitratA ne inake isa kArya meM vighna paidA kiyA, jisase isa kArya ko pUrNa karane meM asamartha rahe; kevala zIlAdhikAra taka hI isa grantha ko likha ske| isa adhare grantha ke puNya ke pratApa se bhairosiMha ko darzana hue| bhairosiMha ke mana meM isako pUrNa karAne kI utkRTa icchA utpanna huii| samaya kA phera aura bhairosiMha ke tAtra zubha karmodaya se inheM isa grantha ke pUrNa karAne ke sAdhana zIghra prApta ho gye| inhoMne jiyarAma nAmaka kavi ko isa grantha ke pUrNa karane kA bhAra sauNpaa| kavi ne isa grantha ko caitra sudI 2 maM0 1762 ke zubha dina meM pUrNa kiyaa| punyAlA yaha kayA rimAla / pRjAdika adhikAra vizAla || 'paTa adhikAra parama utkRSTa / kapana kathA jAsa meM mISTa / / AdipurAgAdika ne khaa| abhiprAya tasu yAma lahA / / AcAraja jiva dhari amilaap| kono tAsa saMskRta bhApa / tAsa banikA rUpa sudhAra / daulatarAma kathA budhasAra / / tAtai bhAvAMsaha nija chanda / araMbha kiyA caupaI banda / / zIla adhikAra gAI una jodd'| bheja diyA likha nA hama pror3a // bhalA kathA hama lambi ke liyo| tAka kAla mAvasiMha bhayo / magaMdAsa punya paakaas| dekhA grantha apaMga pAsa // mI se bhaNA sampUrNa kro| bhArata kA nama namaiM dharI !! maiM bhASA bhApU muvamAna / jyoM kara lagai sampUrNa purANa // taba una kachuka sama meM khoja / mA paM bheja diyA le kSAma / ||dohaa|| gayau karma saMjoga teM, para sevA meM lIna / jA china thiratA cita gahI, vita juta racanA kIna / / grantha bar3A mI mati alpa, aisA banA niyoga / hAsa nivArasu sodhiyo, vinau paMDita loga / /

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128 bhAskara ( bhAga 17 aDilla chanda eka hajAra sAta sai bAnavai jAniye / caita mudI dvitIyA dina nIkA mAniye // ___tA dina pUro grantha kiyo jiyagaja ne / maMgala karo saphala zailI samAja ne // caupaI chanda-- jaiso likhyo vacanA likhthe / taimA chanda mAhi maiM ragyo / jo kaTu yAmeM pare sandeha / tI tAmeM dekho para neha / / yAke paDha mithyAta miTAi / kAla labdhi jo pahu~nai aAi / / yAke par3ha sune budhimAna | jinhaiM jinasAnI maradhAna // jo jAra dharma dhyAna kati dharai / zrAgama pahana sunana mana karai / / zrAgama se samyaka guNa paah| ziva maga paga dhare ciA lAi / dohA karma na bhedA zrArama, kama na bhedI joi / zrAtama pada paramAtmA, niha. dhAge soi / / jo vAMchA ziva pada dharai, saga dvapako gAra || mamatA tAja mamanA na ka ma kodha ko mAra / / prabhu ko numiraNa zAna kara, pUjA jApa vidhAna ! jina praNIta mArga thine, magara mahimAna / iti puNyAtrava kathA-kopa bhAyA cauthaIddha bhAvasiMha jiyAja kRta samAptaM / prazasti ke anta meM isa prati ke lipikAra kA nAma RSi hari candra hai| yaha lipi lAlA lalitarAma ne kraayii| isa prati kI lipi pauSa vadI 8 ravivAra samban 1848 meM lakSmaNa purI meM kI gayI hai| ||shrii|| trailokya pradIpa jainAgama meM tInoM lokoM kA varNana karane vAle tiloyaparaNati, triloka sAra, lokatatva vibhAga Adi kaI prAcIna grantha haiN| prastuta trailokya pradIpa meM vistAra pUrvaka tInoM lokoM kA varNana kiyA gayA hai| yadyapi isakA viSaya trilokasAra se bahuta kucha milatA-julatA hai kintu saMskRta bhASA meM gaNita pradarzana pUrvaka loka ke gaNita kA itanA sundara aura vistAra ke sAtha varNana kiyA gayA hai, jisase isa viSaya kA pUrNa parijJAna ho jAtA hai| isa prantha ke racayitA indravAma deva haiN| inhoMne puravADavaMzI rAjA jomana ke putra nemideva ke anurodha se isa prantha kI racanA kI hai| prantha racayitA ne svayaM graMtha racane kA kAraNa asalAte hue likhA hai ki--

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kiraNa 2] vividha viSaya astra vaMzaH pukhADasaMzaH samastapRthvIpatimAninIyaH / tyaktvA svakIyAMsuralokalakSmI devA'pi icchanti hi yatra janma || tatra prasiddho 'jani kAmadevaH patnI ca tasyAjani nAmadevI / putrI tayorjImana lakSmaNAkhyo babhUvatu rAghavalakSmaNAviSa // ratnakhaneH zazijalanidherAtmodbhavaH zrIpateH / 126 tadvajjomanatI babhUva tanujaH zrI nemidevAhvayaH // yo bAlye 'pi mahAnubhAvacaritaH sajjainamArgerataH / zrIguNabhUSaNakramanataH samyaktvacUlAMkitaH // yatyAgena jigAya karNanRpati nyAyena vAcaspatiM / nairmAyena nizApati satsthairyabhAvena ca // gAMbhIryeNa sarispati malatatiM saddharma sadbhAvanAt / zrImadguNabhUSaNonnati nato nemizvaraM nandatu // tatsatkAra puraskRtena salalaM tajjainatA darzanAt / santuSTena tadAjrjayAdi saguNaipTena puSTena ca // tasya prArthanayA susaMskRtavaco baMdhena sannirmitA / grantho'yaM trijagatsvarUpakathanaH sampuNyanirmArpaNaH // arthAt - puravADa vaMza meM samasta rAjAoM ke dvArA baMdanIya kAmadeva nAma kA rAjA huA thaa| unakI patnI kA nAma nAmadevI thaa| inake jomana aura lakSmaNa nAmaka do putra hue| jomana kA nemideva nAmaka putra huA / yaha bacapana se hI jaina dharma kA mAnanevAlA samyaktva cUr3AmaNi thA / isane apane dAna se karNa ko, nyAya se vRhaspati ko, nirmalatA se candramA ko aura sthiratA aura gaMbhIratA se samudra ko jIta liyA thA / isa dharmAtmA, nyAyanipuNa rAjA kI prArthanA se saMskRta bhASA ke anuSTupa chandoM meM tInoM lokoM kA varNana karane vAlA yaha graMtha likhA gayA hai / 9 kavi ne apane vaMza ko naigamasaMjJaka vaMza batalAyA hai / indravAmadeva pratiSThAcArya, dharmAtmA, jinabhaktaparAyaNa, nAnA zAstroM kA pAraMgata aura karaNAnuyoga ke marmajJa vidvAna the| inhoMne pranthArambha meM catuviMza tIrthaMkara nemicandra, trailokyakIrti dharmAkara muni aura vIrasenAcArya Adi ko smaraNa kiyA hai| graMtha racane kI pratijJA karate hue batAyA hai " trailokyasAramAlokya pranthaM trailokyadIpakaM" arthAt triloka sAra nAmaka grantha kA sAra lekara isa prantha ko racA jA rahA hai| isa grantha meM tIna

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130 bhAskara , [bhAga 17 adhikAra haiM-- adholoka, madhyaloka aura Urca loka / prathama adhikAra meM 205 zloka, dvitIya meM 616 zloka aura tRtIya adhikAra meM 465 zloka haiN| __ prArambha meM hI viSaya prArambha karate hue batAyA hai ki AkAza ke madhya meM aNu ke samAna asaMkhyAta pradezI yaha loka hai / isameM chaha dravyoM kA-- jIva, pudgala, dharma, adharma, AkAza, kAla saMghAta pAyA jAtA hai| isalie yaha loka kA mAna laukika aura lokottara do taraha kA hai|| ___ laukika mAna eka daza zata samra zrAdi daza guNottara hai| lokottara mAna cAra prakAra kA hai- dravya, kSetra, kAla, bhaav| dravyamAna ke do bheda haiM-- saMkhyopamA, saMkhyAtmaka / saMkhyAtmaka ke tIna bheda haiM-- maMkhyAta, asaMkhyAta aura ananta / saMkhyAta jaghanya, madhyama aura utkRSTa ke bheda se tIna prakAra kA hai| asaMkhyAta aura ananta tIna-tIna prakAra ke haiM-- parIta, yukta, dvigunn| inake jaghanya, madhyama aura utkRSTa bheda se 21 bheda hote haiN| saMkhyAta jJAna ke nimitta anavasthA, zalAkA, pratizalAkA aura mahAzalAkA isa taraha ina cAra kuNDoM ko kalpanA kara maMgyAnayana kiyA hai| kAla pramANa kA varNana bahana vistAra se kiyA hai| pUrvAga, pUrva, pAMga, pave, navAMgaM, nayunaM, kumudAgaM, kumudaM, padmAMgaM, padma, nalinAMgaM, nalina, kamalAMga, kamalaM, tuDidAMgaM, tuDidaM, aDaDAMga, aDaDaM, amamAMga, amama. hAhAhaha aMgaM, hAhAhaha, vidyullatA, latAMgaM, latA, mahAlatAMgaM, mahAlatA, zIghraprakaMpinaM, hastaprahelikA aura acalAtmaka Adi kAla parimANoM ko aMkasaMkhyA pradarzanapUrvaka batAyA hai| aMkasaMkhyA kI dRSTi se ye saMkhyA atyanta mahatva pUrNa hai| ___ loka ke nAnA prakAra ke AkAra yatalA kara garigatAnagana kiyA hai, jo ki navIna na hote hue bhI mahattvapUrNa haiN| narakoM ke indraka, zreNIbaddha ubhaya aura prakIrNaka yiloM kA Anayana gaNita kriyA ke sAtha bahuta hI mandara DhaMga se kiyA hai| lambAI, caur3AI ke atirikta biloM kI sthUlatA kA zrAnayana bhI kiyA hai, jo eka navIna gaNita zailI hai| adholoka vyAvarNana ke anta meM nemideva ko yazavRddhi kI AkAMkSA karate hue vatAyA hai| pAvatIputrAvivaMzaH kSIroda caMdrAmalayoH yathAsya / tanAmadaH zrI tanapAdamenI ma nemidevazviramantra jIyAt / / madhyaloka kA varNana karate hue dvIpa aura samudroM ke yalaya, vyAsa, sUcIvyAsa, sUkSmaparidhi, sthUlaparidhi, sUkSmaphala, sthUlaphala Adi kA gaNita pradarzana pUrvaka pAnayana kiyA gayA hai| gaNitAnayana prakriyA kI dRSTi se yaha prakaraNa rocaka aura jJAnavarddhaka

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kiraNa 2] vividha viSaya hai| Age calakara jambUdvIpa ke SaDkunAcala aura sAta kSetroM kA gaNita bahuta vistAra aura spaSTa rUpa se diyA gayA hai| zrI, hrI, Adi deviyoM ke mandiroM ke citra, utsedha, pAyAma Adi kA pramANa, paridhi kA pramANa evaM aMgarakSaka anIkAdi devoM kI saMkhyA bahuta vistAra se batAyI gayI hai| pana, mahApadma Adi chahoM sagevaroM kA sacitra varNana tathA AyAma, gAmbhIrya, vyAsa, phala Adi kA pramANa gaNita dRSTi se bahuta mahatvapUrNa hai / vijayArddha ke uttara, dakSiNa nagaroM kI nAmAvalI tathA unakA AyAma, vistAra Adi batalAyA gayA hai| sumeruparvana tathA usake avayava bhadrazAla, nandana saumanasa, pANDukavana Adi kA gaNita bhI vistAra pUrvaka sacitra batalAyA gayA hai| gaNitajJoM ke liye yaha prakaraNa manoraMjaka hI nahIM, balki vizeSa jJAnavarddhaka hai| pUrva videha aura pazcima videha ke devAraNya aura bhUtAraNya ke vistAra Adi kA nirUpaNa karane ke anantara batAyA hai| yanti meghavRndAni kAle kAle yathAyatham / durbhikSaM dai yatA nAsti nAsti caurAdikaM bhayam / / kudevaH kutsito liGgI kuzAstraM na ca garvitA / zalAkApuruSAH santi santi kevalinaH sadA // ardhAn-ina donoM vanoM meM sadA yathAsamaya varSA hotI hai| durbhikSa, denya, prAdhi, vyAdhi, caura Adi kA abhAva hai| kudeva, kuguru, kuzAstra vahA~ para nahIM haiN| sarvadA vesaTha zalAkA puruSa aura kevalI vidyamAna rahate haiN| anantara bharatakSetra ke utsarpiNI, avasarpiNI ke SaTkAloM kA varNana karate hue cakravartI, nArAyaNa, pratinArAyaNa aura cauvIsa tIrthaMkaroM kI Ayu, zarIronnati, vibhUti Adi kA saMdRSTi pradarzana pUrvaka sundara varNana kiyA hai| madhyaloka vyAvarNana meM vyAsa, paridhi, sUcIphala, kSetraphala, ghanaphala Adi ke prAnayana ke liye kaI karaNasUtra bhI diye haiM tathA ina karaNasUtroM kA sodAharaNa gaNita vistAra bhI batalAyA gayA hai| anta meM ekendriya, dvAndriya zrAdi saMjJIpaJcendriya paryanta samasta jIvoM kI Ayu batalAyI gayI hai| ___ Urdhva loka vyAvarNana nAmaka prakaraNa ke prArambha meM bhavanavAsI devoM ke graha, AvAsa, nilaya zrAdi kA varNana karane ke pazcAt inakI Rddhi, indra tathA prAdipariSada, madhyapariSada aura bAhyapariSada kI vibhUti kA vistAra sahita varNana kiyA hai| yoM to yaha prakaraNa trilokasAra se prAyaH milatA julatA hai, kintu bheda-prabheda aura kathanazailI meM meM thor3A antara hai / bhavanavAsiyoM kI deviyoM, unakenivAsasthAna bhAdi ke sambandha kA

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132 bhAskara [bhAga 17 vistAra se prabhAvosAdaka varNana kiyA gayA hai| vyantara devoM ke varNana meM AkAzo. sannA, prItiGkarA, bhujagA, mahAgaMdhA, gaMdhAkA, anutpannA, utpannA, kusumAeDa, anta sina, digvAsina, nityotpAdaka Adi bhedoM kA bar3e hI vistAra ke sAtha varNana kiyA hai| jotirloka vyAvarNana meM jyotiSiyoM ke vimAna, bimba prAdi kA pAyAma, vistAra aura sthUlatA prabhRti bAtoM kA vistAra se vivecana kiyA gayA hai| Age calakara bharata, himavat. haimavata, mahAhimavat , harivarSa, niSadha, videha, nIla, ramyaka, rukmI, hairaNyavata, zikharo aura airAvata kSetra kI tArAoM kA aMkasaMdRSTi dvArA vivecana kiyA gayA hai| sUrya aura candramA ke prakAza aura prabhAva kA gaNita bhI jAnakArI ke liye uttama hai| inakI zIghra, manda aura madhya gatiyoM kA vivecana bhI jyotiSa zAstra kI dRSTi se jJAna barddhaka hai| kRtikA se nakSatra gaNanA kara nakSatroM kI tArAoM aura unakI Ayu Adi kA kathana bhI jAnakArI bar3hAne vAlA hai| Urdhvaloka vyAvarNana meM solaha svargoM kA gaNita pUrvaka vistAra se varNana kiyA hai| indraka, zreNIbaddha, prakIrNaka vimAnoM kA sacitra varNana karate hue inake AyAma Adi sagaNita batalAye gaye haiN| isa prakaraNa meM jAnakArI ke liye aneka bAteM haiN| isa prakAra yaha grantha karaNAnuyoga kA anUThA hai| prakAzana saMsthAoM ko aise mahatvapUrNa granthoM ke prakAzana kI ora dhyAna denA cAhiye / isa prantha kI sabase bar3I vizeSitA saMdRSTiyoM kI hai| samagra grantha meM lagabhaga 150 saMdRSTiyA~ haiM /

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sAhitya-samIkSA voM jainagranthamAlA kAzI ke tIna prakAzanapazcAdhyAyI:- TIkAkAraH vyA0 vA. sAhityasUri paM0 devakInandana siddhAntazAstrI; sampAdakaH zrI paM0 phUnacandra siddhAntazAstrI; pRSThasaMkhyAH 56 + 336 aura mUlya nau rupye| svargIya vyAkhyAna vAcaspati paM0 devakInandana zAstrI ne pazcAdhyAyI kA hindI anuvAda Aja se bahuta pahale kiyA thA tathA yaha grantha zAkhAkAra prakAzita bhI hutrA thA; kintu prastuta saMskaraNa meM aneka vizeSatAe~ haiN| zrI paM0 phUlacandra jI siddhAnta zAstrI ne vizeSArtha likhakara isa pranya kI upayogitA meM cAra cA~da lagA diye haiN| zaMkA, samAdhAnoM ke dvArA grantha kA viSaya bilkula spaSTa ho gayA hai| granthArambha meM 52 pRSThoM ko vistRta prastAvanA meM grantha ke pratipAdya viSayoM kI AlocanA ukta paMDita jI ne bar3I vidvattA ke sAtha kI hai| pranthakartA ke 'daridra aura zrImAn karma kRta hai| isa viSaya kI samIkSA apane adhyayana ke AdhAra para kI hai tathA Apake dvArA nikAlA gayA niSkarSa bahuta kucha aMzoM meM ThIka a~catA hai| yadyapi aApane koI prabala zAstrIya pramANa nahIM diyA hai, phira bhI niSkarSa buddhi grAhya hai| paMDita jI prastAvanA meM vedamImAnsA karate hue veda ke kArya kA jo nirdeza kiyA hai, vaha Apake zAstrIya cintaka kA dyotaka hai| jaina kama mAnyatA ke adhAra para Apake dvArA nikAlA gayA yaha pariNAma pratyeka vicAraka ko apIla kregaa| isI prakAra vyavahAra aura nizcaya naya ke sambandha meM aneka granthoM kA pramANa dete hue sundara aura prAmANika niSkarSa nikAle haiN| nimitta aura upAdAna kI carcA kI gunthI sulajhAne kA prayatna paMDita jI ne kiyA hai| aneka laukika udAhaNa bhI diye haiM; parantu carcA adhUrI sI hai, isako aura thor3A vistRta karane ke prAvazyakatA thii| prastAvanA jJAnavarddhaka aura pANDityapUrNa hai| varNI manthamAlA ne paJcAdhyAyI kA yaha sarvAGga sundara saMskaraNa prastuta kiyA hai| svAdhyAya premiyoM ko lAbha uThAnA cAhiye / tasvArtha sUtra (hindI vivecana)-vivecana kartA : zrI paM0 phUlacandrajI siddhAnta zAstrI; pRSTha saMkhyA : 394461; mUlya : pA~ca rupye| tattvArthasUtra jaina samAja ke sabhI phirakoM meM mAnya hai| isakA vistRta vivecana zvetAmbara paramparA ke AdhAra para bhI paM0 sukhalAla jI ne likhA thA, usI se preraNA

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bhAskara [bhAga 17 prApta kara digambara paramparA ke anusAra yaha vivecana prastuta kiyA gayA hai| prArambha meM vivecana kartA ne tattvArthasUtra ke racayitA ke sambandha meM apanA nayA aitihAsika anusandhAna upasthita kiyaa| Apane sUtrakAra gRddhapicchAcArya ko siddha kiyA hai tathA umAsvAti ko zvetAmbara tatvArthAdhigama bhASya kA kartA inase bhinna vyakti batAyA hai| prastAvanA choTI hotI hue bhI tathyapUrNa hai| zrI paM0 phUla candra jI siddhAnta zAstrI adhyayanazIla, siddhAnta ke marmajJa aura dArzanika vidvAna haiN| isa vivecana meM ApakI prastra pratibhA ke sarvatra darzana hote haiN| vivecana kI zailI sarala, mubodha, rucivadhaka evaM hRdaya ganya hai| paMDita jI ne isa vivecana dvArA eka bar3I kamI kI pUtti kI hai| jaina siddhAnta ke samudra isa sarvAGgapUrNa vivecana ke pracAra kI paramAvazyakatA hai| pratyeka mandira aura pustakAlaya meM to ise rakhanA hI caahiye| svAdhyAya premiyoM ko bhI tattvAtha ke rahasya ko samajhane meM yaha vivecana atyadhika sahAyaka hogaa| chapAI-saphAI, geTapa Adi uttama haiN| apabhraMza-prakAzaH-lekhakaH zrI devendra kumAra ema0 e0, sAhityAcArya prastAvanA lekhakaH zrI paM0 vizvanAtha prasAda mizra; pRSTha saMkhyAH ++2:1; mUlyaH tIna rupye| hindI bhASA kA nikAsa apabhraMza se huA hai; ataH hindI bhASA ke adhyayana ke liye apabhraMza bhASA kA vyAkaraNa jAnanA Avazyaka hai| zrI devendrakumAra udIyamAna lekhaka aura vicAraka haiM, ApakI lekhanI se pramUta racanA hindI bhASA ke adhyayana meM vizeSa sahAyaka hogii| varNI granthamAlA ke saMcAlaka upayukta ummnara ke upayogI prantha prakAzana ke liye dhanyavAdA haiN| zrI rAmacandra zAstra mAlA ke do prakAzanaprathamarati prakaraNa - racayitA umAsvAti; sampAdakaH zrI pro. gajakumAra jaina sAhityAcArya prakAzakaH zrI paramazrunaprabhAvaka maMDala, jauharI bAjAra bambaI; mUlya chaH rupye| isa prantha meM 22 adhikAra haiN| ina adhikAroM meM kaSAya, indriya, rAga dveSa Adi ko jItane kA mArga batalAyA gayA hai| isakA viSaya tattvArthasUtra ke viSaya se bahutakucha sAmya rakhatA hai| saMsAra ke viSayoM meM lipta vyakti ke liye virakti prAra karane meM isa grantha kA svAdhyAya paramopayogI hogaa| isakA pratyeka zloka lalita, sarasa aura vairAgya se ota-prota hai| mAdhyamadhya, vairAgya, virAgatA, zAnti, upazama, prazama doSa kSaya aura kaSAya vijaya zrAdi vairAgya ke paryAyavAcI nAma haiN| jaba taka vyakti

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kiraNa 2] sAhitya-samIkSA 135 vikAroM ke AdhIna rahatA hai, paratantra hai; jaba usakI pravRtti Atmonmukha ho jAtI hai, vaha svAvalambI bana jAtA hai| rAgAdi kA bilkula zamana ho jAnA prazama hai, isase bar3hakara anya koI sukha aura zAnti nahIM hai| jAva ke liye azAnti kA kAraNa rAga hI hai| prAcArya ne isake kaI nAma batalAye haiN| vAstava meM rAga ke abhAva meM jo AnandAnubhUti hotI hai, vaha varNanAtAta hai, zAzvata hai aura paramopAdeya / isa prantha meM isI AnandAnubhUti kI prApti kA upAya batalAyA hai| anuvAda pro0 rAjakamAra jI sAhityAcAya ne bahuta hI sundara kiyA hai| hRdayaMgama karane meM vizeSArtha tathA haribhadra nUri kI saMskRta TIkA kA bhASAnuvAda viSaya samajhane meM bar3e sahAyaka haiN| isa sundaratama anuvAda ke liye udIyamAna lekhaka sAdhuvAdAda haiN| chapAI-saphAI acchA hai| svAdhyAya premiyoM ko maMgAnA cAhiye / nyAyAvatAra---racayitAH prAcAya siddhasena divAkara; anuvAdakaH paM0 vijayamRtti zAlAvAya, ema.e.mUlyaH pAMca rupye| ___ yaha nyAya zAstra kA grantha hai| isameM pramANa, pramaya kA sundara DhaMga se vivecana kiyA gayA hai| isameM kunna 22 kArika hai| anuvAdaka ne mUla kArikAoM aura siddhapiNi kA saMskRta TAkA kA bhASAnuvAda kiyA hai| nyAya zAstra ke anuvAdaka ko aneka kaThinAiyoM kA sAmanA karanA par3atA hai, isa kAraNa anuvAda kI bhApA prAyaH ulajhI raha jAtA hai| isa anya ke anuvAda meM paryApta bhrama kiyA gayA hai, tathA bhASA kI ulajhana kA bahuta kucha azoM meM dUra karane kA prayAsa saphala rahA hai| nyAya zAstra ke jijJAsuoM ka Alaya grantha uttama hai| chapAi saphAI, geTapa Adi acche haiN| prazasti saMgraha- sampAdakaH zrA kallUra canda kAlalAyAja ena0 e0 zAstrI; prakAzakaH prabandha kaarinn| kameTA, zrI di0 jana atizaya kSetra mahAvAra jA; mUlya chaH rupye| __jaina itihAsa ke nirmANa meM anya prazastiyA~ bar3A upayogaH haiN| digambara jaina samAja meM eka prazastisaMgraha jana-sidvAnta-bhavana bArA se prakAzita huA thA aura dusarA prazastisaMgraha yaha hai| isameM Aye zAstra bhaMDAra tathA jayapura ke saMskRta, prAkRta, apabhraMza evaM hindI bhASA ke granthoM ko prazastiyoM kA saMkalana kiyA gayA hai| prastAvanA meM sampAdaka ne aneka jJAtavya yAnoM ke sAtha prazasti saMgraha meM Aye hue prAcAryoM, lekhakoM evaM kaviyoM kA saMkSiA paricaya diyA hai| isa prazasti saMgraha se kaI navIna granthoM kA patA calatA hai| apabhraMza bhASA kA vipula sAhitya abhI bhaprakAzita par3A hai, isake prakAzana ko vyavasthA zAmra honI caahiye| prazastiyoM

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. bhAskara bhAga 17 kA sampAdana sundara huA hai| yadi sampAdaka lipikartAoM kI prazastiyoM ke itihAsa ke sambandha meM kucha aura prakAza DAlate to isa prakAzana meM cAra-cA~da laga jaate| hama isa bahumUlya aitihAsika saMkalana ke liye udIyamAna pratibhAzAlI sampAdaka tathA mahAvIrajI tIrthakSetra kameTI ko dhanyavAda dete haiM, jinake prayAsa se prazastiyoM kA yaha saMkalana prakAzita huA hai| pratyeka anveSaka vidvAna aura pustakAlaya ko hameM maMgAnA caahiye| jainadhAtu-pratimAlekha (prathama bhAga)--- sampAdakaH muni kAntisAgara; prakAzakaH maMtrI, zrI jinadattasUri jJAnabhaMDAra, sUrata / / prArambha meM munijI kI eka choTI sI prastAvanA hai, jo atyanta jJAnavarddhaka hai| Apane isameM jaina dhAtu pratimAoM ke maMkSipta itihAsa kI rUparekhA prastuta kI hai| isa saMgraha meM saMvat 1080 se saM0 1952 naka ko dhAtu pratimAoM ke logoM kA saMkalana kiyA gayA hai| isameM kalakattA, bambaI, amarAvatI, bhadrAvatI, nAsika, bAlApura, nAgapura aura sammedazikhara zrAdi sthAnoM kI zvetAmbara jaina dhAtu pratikAtrI ke 366 lekha saMgrahIta kiye gaye haiN| pariziSTa meM hastalikhita eka guTa ke ke aAdhAra se siddhAcala kI nava ToMka ke pratimA lekha bhI avikala rUpa se diye gaye haiN| anna meM lekhoM meM Aye hue zrAca 7. pratiSThAyaka muniyoM kA nAma tathA gaccha aura nagaroM ke nAma bhI diye haiM, jisase isa saMkalana kI upayogitA kaI gunI bar3ha gayA hai| muni jI purAtattva aura kalA ke marmajJa vidvAna hai, unake dvArA isakA sampAdana sarvAGgINa sundara huA hai| itihAsa-premiyoM ko isase lAbha uThAnA cAhiye / nemicandra zAstrI bhArata dharma mahAmaNDala vardhA ke do prakAzanasamAja aura jIvana-- sampAdakaH jaganAlAla jaina sAhityaratra; mUlya eka rupyaa| vicArazIla lekhoM kA yaha saMgraha paryApta sundara bana par3A hai| bhAva aura bhASA donoM hI dRSTiyoM se 'mukha aura zAnti' zIrSaka nibandha hameM bahuta rucA hai| gahana viSaya kA itanI calatI bhASA meM pratipAdana karanA, mahAtmA bhagavAnadona jaise kuzala kalAkAra kA hI camatkAra hai| vAstava meM hamaloga sukha-zAnti nahIM cAhate, balki usakI biDambanA karate haiM / yoM to sabhI nibandha prazaMsanIya hai, para udAharaNa ke liye uparyukta nibandha hI cunA hai| rAjamala lalavAnI ke nibandha bhI hamAre jIvana kI

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kiraNa 2] sAhitya samIkSA 137 jar3atA ko dUra karane meM paryApta sahAyaka hoNge| saMskAra samaya kI dena hai, paristhitiyoM kI dena haiM, para kucha saMskAra sadiyoM se lipaTa kara hameM jar3a banAye haiM, para Aja ke yuga meM una marakA koI upayoga nahIM hai| isa pustaka ke sabhI nivandhoM ke pIche paryApta pinana hai| chagaI-sakAI, geTapa Adi acche haiN| jIpana jauhage-- le kapha : zrI riSabhadAsa rAMkA; sampAdaka: jamanAlAla jaina mAhityaratra; mUlya eka rupayA cAra aanaa| __ prastuta pustikA meM zrI riSabhadAma rAMkA ne apane bhAI ke nAma jo bo0 kama0 pAsa kara jIvana-saMgrAma meM praveza kara rahe haiM, patra likhe haiN| sva0 zrI jamanAlAla bajAja ke jIvana-sammaraNa patra meM likha likha kara rAkAjI ne apane bhAI ko upadeza-saMbala diyA hai| udAharaNa ke liye ghaTanAoM kA cunAva bahuta samIcIna hai| satya aura ahiMsA kA dAna jovana meM prayoga sva. bajAja jI ne kisa saphalatA se kiyA, isake pracura udAraNa cumnaka meM hai| saMsmaraNoM dvArA manuSya jIvana meM bahuta kucha sIkha sakatA hai. isa daSTi se yaha pustaka upayogI hai pustaka ko patrAvalI meM likhakara rAMkA jI ne saMsmaraNoM ko prabhAvazAlI banA diyA hai| chapAI acchI hai| - pro. rAjezvarIdatta mizra ema0 e0 samAja manovijJAna ke kucha pahalU - lekhakaH pramoda kumAra ema0 e0; prakAzakaH maralA pustaka mAlA, jamazedapura; mUlyaH pA~ca rupye| hindI bhASA meM samAja manovijJAna para yaha prathama prayAsa hai| manovijJAna ke vidyArthiyoM ke liye to yaha lAbhadAyaka hai hI, sAtha hI rocaka zailI meM hone ke kAraNa mAdhAraNa pAThakoM ke liye bhI upAdeya hai| koI bhI pAThaka isake dvArA apane vyAvahArika jIvana meM bahuta kucha lAbha uThA sakatA hai| lekhaka kA vaijJAnika aura pragati. zIla dadhikoNa prazaMsanIya hai| sAmAjika viSayoM para yadyapi adhika vaijJAnika vicAra nahIM kiyA hai phira bhI hindI bhASA meM isa pustaka kA mahatva hai| -pro. rAmanareza siMha ema0 e0 bhAratIya sAhitya sadana kI prakAzita cAra pustikAe~prAtmadarzana (prathama bhAga)-lekhaka : zrI pro0 pannAlAla dharmAlaGkAra kAvyatIrtha; pRSTha saMkhyA 80, mUlya : ATha Ane / isameM saMvAda dvArA NamokAramantra, sadAcAra, dharma, saptavyasana, pA~ca pApa Adi ko pariSkRta bhAdhunika bhASA meM samajhAyA hai / yaha chAtroM ke liye vizeSopayogI hai| caritra

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bhAskara [bhAga 17 nirmANa aura dhArmika jJAna karAne ke liye yaha pustaka vizeSa kara diyI gayI hai, isase eka abhAva kI pUrti ho jAtI hai| likhane kA DhaMga gayA hai| chAtra isa pustaka ko bar3I ruci se pddh'eNge| aisI upayogI pustaka kA paThana krama meM zAmila honA lAbhadAyaka hogaa| chapAI saphAI bhI acchI hai. kintu prapha maMzodhana kI asAvadhAnI yatra natra najara AtI hai| jaise--pRSTha -0 meM monagindha, tadgunalabdhaye aadi| dvitIya saMskaraNa meM bhASA ko mAna tathA pAribhASika zabdoM ke bojha ko halkA karanA caahiye| mAtma darzana nAma kucha kilapA sA hai. isako bhI badalane kI AvazyakatA hai| bhaktAmara stotra sArtha-- anuvAdaka : zrI paM0 amRtana la jI mAhityadarzanavArya pRSTha saMkhyA 4+9-; mUlya : chaDa Ane / ___isameM saMskRta zlokoM ke nIce gindo pacAnuvAda, anvaya. zabdArtha aura bhAvArtha diyA gayA hai| prArambha meM paM. kailAza jI zAstrI, pradhAnAdhyApaka * zrI myAdAda mahAvidyAlaya banArasa kA prAzayana hai| jisameM zvetAmbA paramparA meM pracalina 45 aura digambara parampaga meM pracalita = padoM ke rahasyoM ko batalAyA hai| zrI paM0 amRtalAla jI sAhitya va darzana ke vidvAna ne inakA anuvAda kiyA hai| pratyeka zloka kA vibhakti ke anusAra artha liya gAra nIne bhAvArtha meM viSaya ko spaSTa kara diyA gayA hai| zrI paM0 amRta lAla jI darzana va mAhitya ke vidvAra hai. usakI isa vidvAnA ko chApa isa anuvAda para spaSTa hai| aba taka ke prakAzita bha kAmara ke hindI anuvAdoM meM yaha nissandeza prAmAzika anubaad| prAcArya mAna tuga ke do zrela citroM me prastuta saMskaraNa ke aMrabhI cittAkarSaka banA diyA hai| yapi kalA kI dRSTi se donoM hI citroM meM samacatura saMdhAna kArabhAra hai| jaMjIra meM pakar3e hA citra meM kuhanI se hAtha taka kA bhAga mama muba pRSTa meM citra meM bhI hAtha jor3ane kI mudrA meM asvAbhAvikatA hai| phira bhI ima gundara saMskaraNa ke liye prakAzaka dhanyavAda ke pAtra haiN| dIpamAlikA vidhAna-- sampAdaka : zrI pro. pannAlAla dharmAlaMkAra kAvyatIrthaH pRSTa saMkhyAH 2 + 13 + 4-: mUlyaH zrATa zrAAne / isameM stotra aura dIpamAlikA sampanI pajAgoM kA maMkalana hai| yadyapi isameM . mAyaMkAlIna dIpamAlikA ke parva kA saMjina vidhAna hai, phira bhI yahI lAte Adi kI pUjA tathA anya tatsambandhI kAryoM ko vizeSa kiyAoM kA prabhAva gvaTakanA hai| hameM Azcarya isa bAta kA hai ki kiyA-kANDa ke vizeSa prophesara mAhaba ne navIna bahI khAtoM ke saMskAra ke sambandha meM prakAza nahIM DAlA, phira bhI sAmAnya pAThakoM ke

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kiraNa 2 ] sAhitya-samIkSA liye yaha vidhAna upayogI hai| agalA saMskaraNa saMzodhana sahita prakAzita hone kI AvazyakatA hai| 136 mokSazAstra - anuvAdaka : pro0 pannAlAla dharmAlaGkAra kA patIrtha; pRSTha saMkhyA: 23 + 35 + 35 + 3=6; mUlya: do rupaye / prArambha meM khyAti prApta dArzanika vidvAna pro0 baladeva upAdhyAya ema0 e0 kI prastAvanA hai, jisameM Apane AcAra mArga aura jJAnamArga para jora dete hue AcAra mArga ke liye jJAnamArga kI atyanta AvazyakatA batalAyI hai tathA digambara aura zvetAmbara paramparA meM prApta mokSazAstra kI TIkAoM kA tulanAtmaka adhyayana karane para jora diyA hai| ApakA anumAna hai ki digambara paramparA kI racanAe~ zvetAmbara paramparA kI racanAoM se prAcIna hai| mokSazAstra ke aba taka aneka saMskaraNa nikala cuke haiM, pratyeka saMskaraNa kI apanI-apanI kucha na kucha vizeSatA rahatI hai / isa saMskaraNa ko pro0 mA ne aMgrejI par3hanevAle chAtroM ke liye upayogI banAnA cAhA hai / parantu hamArA yaha khyAla hai ki aise chAtroM kI manovRtti kA adhyayana kara yadi prophesara sA0 sarala aura subodha bhASA meM uparyukta viSaya kA jJAna karAne ke liye koI navIna pustaka likhate to jyAdA lAbha hotA / hamAre sammAnya vidvAnoM ko prakAzita sAhitya ke anuvAda kI ora na jhuka kara aba navIna sAhitya ke nirmANa yA purAtana aprakAzita sAhitya ke prakAzana kI ora laganA cAhiye / prastuta saMskaraNa ke geTapa aura mudraNa kI hama prazaMsA karate haiM / prUpha sambandhI azuddhiyA~ isa grantha mAlA ke sabhI prakAzanoM meM hai / svAdhyAya premiyoM ko maMgA kara lAbha uThAnA cAhiye / mAdhavarAma nyAyatortha

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sampAdakIya AgAmI aMka--zrIdevakumArAka hama apane atIta kA itihAsa jAnane ke liye adhika utsuka rahate haiN| kyoMki vartamAna kI apekSA atIna hameM adhika priya hotA hai| hama atIta ke gaurava dvArA apane yanamAna ko gauravamaya banAnA cAhate haiN| yahI kAraNa hai ki pratyeka deza, samAja aura rASTra agne ujvala anIta ke kaNoM ko ekatrita kara vanamAna kA nirmANa karatA hai| jisa jAti kA atIta jitanA prakAzamAna hotA hai, usakA vanamAna aura bhaviSya bhI utanA hI samujvala / jaina samAja kA bhI atIta atyanta prakAzamAna aura gauravazAlI hai; parantu isa ke kramabaddha itihAsa kA nimAraNa abhI honA zeSa hai| yApi sadara atIta ke itihAsa majana kI ora aneka jaina vidvAna aura jena namthATa prayatnazIla haiM: paranta bada ke sAtha likhanA par3atA hai ki nikaTa pranIta ke itivRnoM ke saMkalana ko aura jaina samAja kA dhyAna abhI nahIM gayA hai| isa bIsavIM zatAbdI meM jainadharma aura usake anuyAyiyoM kI gatividhi kyA rahI hai ? samAja ke karNadhAra kauna kauna vyakti hara aura unhoMne samAja kA saMcAlana kA kiyA ? kima dizA meM kisa prakAra pragati kI hai ? unnati ke liye kauna-kauna Andolana kiye gaye haiM tathA unameM kahA~taka saphalatA aura asaphalatA milI hai ? Adi itivRttoM ke maMcaya kI ora hamAga bilkula dhyAna nahIM gayA hai| isa bIsavIM zatI ke ardhazataka kI aura hamane kabhI dekhane kA prayatna nahIM kiyA hai| yadyapi vigata pacAsa varNa ke inihAsa nirmANa ke liye hamAre pAsa prAmANika sAmagrI maujUda hai nathA jIvina vRddha vyaktiyoM kI jubAnI bhI itihAsa nirmANa ke bahuta se upakaraNa prApta ho sakate haiN| zrAja yaha sAmagrI sulabha hai. para kucha hI dinoM ke bAda yahI aitihAsika mAmagrI andhakArAcchanna ho jaaygii| jaise Aja sudUra atIta ke itihAsa nirmANa ke liye purAtana vaNDaharoM ko jhA~kanA par3a rahA hai, tathA jIrNa-zIrNa granthoM ke pannoM ko TaTolanA par3a rahA hai| usI prakAra sau do sau varSa ke bAda hI isa zataka ke itihAsa ke nirmANa ke liye bhI hameM jI-tor3a zrama karanA pdd'egaa| Aja isa kArya ko hama alpazakti aura alpa zrama se kara sakate haiM, bhaviSya meM hameM isake liye apanI adhika zakti aura zrama lagAnA pdd'egaa| labdha pratiSThita vidvAn zrImAna paM0 kailAzacandra jI banArasa kA dhyAna isa ora gayA thaa| unhoMne jaina samAja ke isa ardhazataka ke itihAsa ko limbane ke liye

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kiraNa 2] sampAdakIya sAvana-sAmagrI ekatrita kI thI tathA zrI jaina siddhAnta-bhavana ArA se purAnI patrikAoM kI phAileM bhI maMgavAI thii| isa viSaya para ukta paMDitajI ke do-tIna phuTakara nibandha bhI jaina sandeza meM prakAzita hue the; parantu apanI ulajhI huI paristhitiyoM ke kAraNa unhoMne isa mahatvapUrNa kArya ko bIca meM hI chor3a diyA / 'jaina - siddhAnta-bhAskara' ke parivAra ne idhara yaha nirNaya kiyA hai ki isa ardhazataka meM jitane pramukha samAja sevaka hue haiM; jinhoMne samAja meM jIvana jyoti prakAzita kI hai. una vyaktiyoM ke itivRtta evaM sevAoM ke sambandha meM vibhinna dRSTikoNoM se nivandha saMkalita kara vizeSAGka prakAzita kiye jA~ya / apane isa nirNaya ke anusAra 'bhAskara' kI agalI kiraNa 'zrIdevakumArAGka' nAma se jaMna kSitija para udita hogI / svargIya dAnavIra zrI bAbU devakumAra jI kA janma zrArA nagara meM caitra sudI = saM0 1633 meM dhanI-mAnI, parivAra meM huA thA / Apake pitA kA zubha nAma zrImAn bAbU candrakumAra jI thA aura pitAmaha kA nAma zrImAn paNDita prabhudayAlajI thA / zrImAn bAbU devakumArajI raIsa ne apane jIvana kAla meM tana, mana, dhana se jainadharma kA pracAra aura prasAra kiyA thaa| jana samAja kI pragati kA itihAsa Apake jIvana ke sAtha bahuta kucha sambaddha hai| Apane jaina samAja meM zikSA prasAra, jAgRti aura unnati ke aneka kArya kiye haiN| Apa apane samaya ke pramukha netA the, jaina samAja kA apane jIvanakAla meM Apane saccA patha-pradarzana kiyA hai| jainagajaTa ke varSo sampAdaka Apa rhe| Apane isa saMsthA kA atyadhika unnati kI thii| tIrthakSetroM kI surakSA aura suvyavasthA kA sUtrapAta Apake hI dvArA huA thA / mandAragiri jaina kSetra ko anya dharmAvalambiyoM ke hAtha se nikAlakara jaina samAja ko sauMpa denA ApakA hI buddhikauzala thA / mahAsabhA kA netRtva apane Upara lekara jaina sAhityoddhAra kI pravRtti ke janmadAtA Apa hI haiM / yatra-tatra bikhare hue tathA granthAgAroM meM banda prakAza aura dhUpa ke abhAva meM dImaka ke peTa meM jAte hue grantha-ratnoM kI rakSA aura saMcayana ke liye Apane jIvana ke anta samaya meM upadeza diyA thA "Apa saba bhAiyoM se aura vizeSatayA jaina samAja ke netAoM se merI zramitama prArthanA yahI hai ki prAcIna zAstroM aura mandiroM aura zilAlekhoM kI zIghratara rakSA honI cAhiye; kyoMki inhIM se saMsAra meM jainadharma ke mahatva kA aftara rahegA; maiM to isa hI cintA meM thA, kintu acAnaka kAla zrAkara mujhe liye jA rahA hai| maiMne yaha pratijJA kI thI ki jabataka isa kArya ko pUrA na karU~gA, tabataka brahmacarya kA pAlana kruuNgaa| bar3e zoka kI bAta hai ki apane abhogyadaya se muke 141

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[ bhAga 17 isa parama pavitra kArya ko karane kA puNya prApta nahIM huA; aba Apa hI loga isa pavitra kArya ke svamna svarUpa haiM, isaliye isa paramAvazyaka kArya kA sampAdana karanA Apa sabakA parama karttavya hai" / " aneka samAjotthAna ke kAryoM ke atirikta zrI jaina siddhAnta-bhavana ArA kI sthApanA zrI bA0 devakumArajI ne hI kI thii| ApakI mRtyu 31 varSa kI avasthA meM zrAvaNa sudIpa saM0 1964 meM ho gayI / vidvAna lekhakoM se sAdara anurodha hai ki isa ardhazatI ke prakAzamAna nakSatra zrI bA0 devakumArajI ke sambandha meM saMsmaraNa, nibandha, kavitA Adi apanI racanAe~ bhejane kA kaSTa kreN| jina mahAnubhAvoM ke pAsa unake patra hoM ve zIghra una patroM ko yahA~ bhejane kI kRpA kareM / racanAe~ mArca mahIne ke antataka A jAnI cAhiye / samrATa akabara para jainadharma kA prabhAva pracAra karanA cAhA thA / 1 samrAT akabara abhyAsa premI thA / Atma-tatva ko avagata karane kI ora usakI vizeSa ruci thI; isI kAraNa usane 'dIna ilAhI' nAmaka eka naye dharma kA isa naye dharma kI nIMva avyAtmavAda para Azrita thI / akabara ke daravAra meM jainAcArya zrI harivijaya sUri, vijayasena jinacandra aura bhAnu candra guru ke pada para AsIna the| digambara jaina dharmAnuyAyI bhaTAniyAkola (alaM 'gar3ha) nivAsI sAhu ToDara akabara kI zAhI TakasAla meM adhyakSa ke pada para AsIna the inakA prabhAva bhI akabara para paryApta par3A thA / samrAT kI sahAyatA se inhoMne mathurA ke kSetroM kI yAtrA ke liye eka vizAla saMgha nikAlA thA aura vahA~ para jAkara jaina stUpoM kA jIrNodvAra karAyA thaa| mer3atA ke navA mandiroM ke zilAlekhoM se pratIta hotA hai ki akabara para ahiMsA dharma kA pUrA prabhAva thA / batAyA gayA hai ki - zrI akabara sAhi pradatta yugapradhAna patrapravaraiH prativarSApAThIyApyAhnikAdiSAyamAsikAmAripravartakaH / zrIpaMta (stambha) tIrthAdadhimInAdijIvarakSakaH / zrI zatru jayatIrthaMkaramocakaiH / sarvatra gorakSA : kArakaiH paMcanadIpIra mAdhakaH / yugadhAna zrIjinacandrasUribhiH / zrAcArya zrI jinasiMhamUri zrI samayarAjaHpAdhyAya vA haMsapramoda vA samayamundara vA puvyapradhAnAdisAdhuyutaiH / " zrIpAda arthAta- akabara ne jaina muniyoM ko yugapradhAna pada pradAna kiye| prati varSa parva jIvahiMsA niSedha (amAri); prati varSa saba milAkara ha 1- zrI bA0 devakumArajI kA yaha upadeza likhitarUpa meM jaina siddhAnta bhavana, dhArA me surakSita hai| 2- prAcIna jaina lekha saMgraha 'lekhaka' 443 142 bhAskara

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sampAdakIya ..en paryanta apane samasta rAjya meM jIvahiMsA niSedha, gvambhAta ke tAlAba meM jalacara jIvoM kI rakSA; zatraJjayatIrtha kA kara mocana aura sarvatra gorakSA pracAra Adi kArya kiye the| jambUsvAmI caritta meM kavi rAjamala ne akabara kA varNana karate hue likhA hai mumona zulka tvatha jeniyAmidhaM ma yA badaM bhAdharabhUdharAdharam / dhagama nayaH maritApateH zyaH yazaH zazIzrImatrakArasya n|| vadhenagetadvacanaM tadArarata na mirga kApi nimargata zvi (nazci ?) niH / anena natamudasta ganamaH mudharmagaH: kila vartateghanA / / pramAdamAdAya janaH pravartate kudharmavargapa ataH pramanadhIH / / tamo'pi madyaM tada vadyakAraNa nivArayAmAsa vidAMva: sa hi // arthAta- akabara ne jainadharma se prabhAvita jajiyA kara banda kara diyA thA / hiMsaka vacana usake mukha se nahIM nikalate the| hiMsA se baha yadA dara rahatA thA, gRta kA bhI usane apane rAjya meM niSedha kara diyA thaa| madyapAna kA bhI usane niSedha kara diyA thA, kyoMki mAdA pIne se vRddhi bhaSTa ho jAtI hai, jisase vyakti kI kumArga meM pravRtti hotI hai| ___ zrI jaina siddhAnta-bhavana ke aMjanAsundarIrAsa ko prazasti meM zrI vidyAharSa sUri ne likhA hai ki hIravijayajI ne akabara ko pratiyodhA thA tathA zrI vijayasena gaNi ne akabara ke darabAra meM bhaTTa nAmaka vidvAna ko vAda-vivAda dvArA parAsta kiyA thA / isI kAraNa jainadharma se prabhAvita hokara akabara ne amAri ghopaNA karAyI thii| jainadharma ke prabhAva ke kAraNa akabara ke hRdaya meM ahiMsA kI nirmala mandAkinI pravAhita hotI thii| zrI vijayasena gagadharAra re ! vimlA / briTiza zAhi akabara nI sabhA mAhi gare kIdhI kadhI vAdu abhaMga re / mithyAmanarepADI karI re nigi gaThyu gavya jiA rAma nagare / gAya nRpabha-mahipAdika jIvanI re, kocI kI nIriya amAre re / yadi nakAlaha ko guruvayA thare, dravya zrapatra na dAri re / arthAna- akabara ne jainadharma se prabhAvita hokara gAya, baila, bhasa, bakarI Adi kI himA kA niSedha kara diyA thA : adhara ne prasanna kaidiyoM ko chuTakArA diyA thA tathA jaina guruoM ke prati apanI bhAkta pradarzita kI thii| dAna, puNya ke kAryoM 1-jambU svAmI carita 2----hindI jaina sAhitya kA saMkSipta itihAsa pR0 106

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bhAskara [bhAga 17 meM bhI yaha sadA agresara rahatA thA / IsAI pAdaro piAhero ne likhA hai ki akabara jaina niyamoM para amala karatA hai| jaina viya se Atma cintana ra yAtma ArAdhana meM sadA saMlagna rahatA hai| mAma, madirA aura na kI niSedha AjJA pracalita kara dI hai| ___samrAT jahA~gIra ne rAjyArohaNA ke pazcAta 12 AjJA pracalita kI thii| inakI 11 vIM prAjJa ke dekhane se patA calatA hai ki samrATa akabara jaina dharma se kitanA prabhAvita thaa| ___ "mere janma mAsa meM, mAre rAjya meM mAlA niSita rhegaa| varSa meM eka-eka dina isa prakAra ke raheMge, jima meM sabhI prakAra ke pazuhatyA kA niSedha hai| mere rAjyA bhiSeka kA arthAt gumbAra aura ravivAra ke dina bhI koI mAMsAhAra nahIM karegA ! kyoMki maMsAra kA mRSTa-majana sammuzAyA thA. usa dina kimI bhI jantu kA prANa ghAta karanA anyAya hai| mere pitA ne nyArA yI adhika samaya taka ina niyamoM kA pAlana kiyA hai aura hama mamaya ravivAra ke dina kahAmi mAMsAhAra nahIM kiyaa| ataH maiM bhI apane madhya meM una dinoM meM sAyanA kA niyAmaka udghoSaNA karatA jina candranara ne avA ko pratIka karAne ke ye akabara anibodha rAma' nAmaka eka graMtha likhA hai| anya se prakaTa ki akabara ne aneka avasage para jainapUjA karavAyo thii| kahA jAnA ki eka samaya akavara ke putra malIma suratrANa ke mUla nakSatra ke prathama pAda meM kanyA kA janma huaa| yAtibhI logoM ne kanyA ke graha pitA ke liye aniSTakAraka, batalAya nayA usakA mugya bhI dekhane ko niSedha kiyaa| samrATa akabara ne zegya abula kala Adi vidvAnoM ko bulAkara mUla nakSatra kI zAnti kA upAya puuch| usale para hA navAda na maMtrIzvara kana. candra ko Adeza diyA ki jainadazana ke anumAra ina daMpa kI upazAnti ke liye ucita prabandha zIghra kiyA jAya / samrATa kI zrAjJAnusAra mantrivara karma candra ne sAna, cAdI ke kalazoM dvArA caitra zuklA pUrNimA ke dina zrI pArzvanAtha bhagavAna kA abhiSeka dhamadhAma se sampanna kiyaa| pUjana samAtra hone para maMgala dIpaka zrI Arato ke mamaya samrATa aura unake putra aneka daravAriyoM ke sAtha vahA~ Aye aura daza hajAra rupaye tira manara kA bheMTa kiye| abhiSeka kA gandhodaka masATa aura unake putra ne apane zarIra meM lagAyA thA 1-yuga pradhAna zrI jinacandramUri pR0 114

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kiraNa 2] sampAdakIya tathA ise ranavAsa meM rAniyoM ke liye bhI bhejA gyaa| mUla nakSatra kA samasta doSa isa pUjA se dUra huaa| samrATa akabara ne giranAra, zatruJjaya, mathurA zrAdi jainatIrthoM kI rakSA ke liye ahamadAbAda ke sUbedAra prAjamakhAna ko pharamAna dekara bhejA thA aura usase kahA thA ki ratIrthI, jainamRtiyoM aura jainamandiroM ko kisI bhI prakAra kI hAni mere rAjya meM koI nahIM pahuMcA sakatA hai| jo merI isa AjJA kA ulaMghana karegA, vaha daNDa kA bhAgI hogaa| samrATa akabara jaina dharma meM pUrNa prabhAvita thA, isa bAta ko suprasiddha itihAsakAra visenTa , smitha ne bhI apanI pustaka 'akabara dI greTa mugala' meM svIkAra kiyA hai| 'akabara kA lagabhaga pUrNarUpa se mAMsAhAra kA parityAga karanA evaM azoka ke samAna kSudra se kSudra jIva himA kA nipeza karane ke niye sakhta zrAjAoM kA jArI karanA, apane jaina guruoM ke siddhAnta ke anusAra zrAcaraNa karane hI ke pariNAma the| hiMsA karanevAloM ko kar3I sajA denA yaha kArya prAcIna prasiddha bauddha aura jaina samrAToM ke anumAra thaa| ina AjJAoM se akabara kI prajA meM bahuta logoM ko aura vizeSataH musalamAnoM ko bahuta kanTa huA hogaa| smitha sAdava ne dasI pustaka meM yaha bhI svIkAra kiyA ki jainadharma se prabhAvita hone kA kAraNa hI akabara ne apane ani ma jIvana meM mAMsAhAra kA tyAga kara diyA thaa|' aphavarI daravAra nAmaka pustaka se bhI pratIna hotA hai ki karara para ahiMsA kI chApa amiTa thii| usane svayaM to mAmAhAra kA tyAga kiyA hI thA, parantu apane zrAzritoM ko bhI mAMsAhAra kA tyAgI banAyA thaa| vizva itihAsa meM bhI akabara ke dhArmika vicAroM kA vizleSaNa karate hue use adhyAtma premI, dayAlu, paropakAro aura vizuddhAhArI batAyA hai| jainadharma ke prabhAva ke kAraNa hI usameM Ama guNa the| binA jainadharma ke prabhAva ke dayAlu aura vizuddhAhArI honA saMbhava nahIM hai / zrI pro0 IzvarI pramAda ne bhI musalima zAsana ke itihAsa kA varNana karate hue akabara ko jainAcArgo se pUrNa prabhAvita banalAyA hai| unhoMne yaha bhI likhA hai ki samrAT kA rahana-sahana bilkula jaina niyamoM ke anukUla hai| smitha sAhaba ne akabara kI jana zikSAoM kA varNana karate hae likhA hai 1-akabara pratibodha rAsa ke AdhAra para 'yugapradhAna zrIjinacandrasUri' meM ullakhita 10 85 2-akabara dI greTa yugala pR0 167 3-upayukta grantha pR0 335-336

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[ bhAga 17 "But the Jain holy men undoubtedly gave Akbar prolonged instruction for years, which-largely influenced his actions and they secured his assent to their doctrines so far that he was reputed to have been converted to Jainism." arthAta- jaina sAdhuoM ne varSoM taka akabara ko jaina dharma kA upadeza diyA tathA unake upadezoM kA akabara ke kAryoM para bar3A bhArI prabhAva pdd'aa| unhoMne apane siddhAnta yahA~ taka manavA liye the ki loga samrATa ko samajhane lage the| logoM ko yaha samajha kevala anumAna se hI nahIM thI, kintu usameM vAstavikatA bhI thii| yAtriyoM ko bhI akabara ke vyavahAroM se yaha nizcaya ho gayA thA ki siddhAntoM kA anuyAyI thA / hindI vizvakoza meM batAyA gayA hai ki "jIvasA akabara ko priya na thI / adhikatara mAMsa na khAyA karate the aura gomAMsa ko chUte bhI nahIM the| unake mata se gomAMsa khAdya padArtha thaa| eka bAra unhoMne citta ke Avega meM kahA thA, "kyA karU~, merA zarIra adhika bar3A nahIM hai| yadi merA zarIra bar3A hotA to isa mAMsa pir3a rUpI deha ko tyAga detA, jisameM jagata ke jIva sukha se bhojana karate / prANI hiMsA phira dekhane meM na AtI / " vivAha ke sambandha meM akabara ne kahA thA - "yadi isa samaya ke samAna hI merI cittavRtti pahale mAM hotI to zAyada meM vivAha na karatA / kisase vivAha karanA ? jo mujhase avasthA meM bar3I hai, unako mAtA kI dRSTi se dekhatA hai| jinakI avasthA choTI hai, ve merI kanyA ke samAna hai aura jo samAna asthAko triyoM haiM, unheM maiM apanI bahana jAnatA hai" nizcaya hI jaina dharma ke saMsarga se utpanna hue 1 akabara ke aise vicAra A zrI indra vidyAvAcaspati ne apanI mugala sAmrAjya ke patana ke kAraNa" nAmaka pustaka meM likhA hai ki akabara ahiMsA dharma kA pAlana karatA thA, jisase aneka maulavI usase asaMtuSTa the| inhIM maulaviyoM ke sahayoga salIma akabara ke viruddha ho gayA thA tathA salIma ko bagAvata meM saphalatA bhI aise hI musalamAnoM ke sahayoga se prApta huI jo akabara kI dayAlutA ke kAraNa usase asantuSTa the 1 vAstava meM kavara ke Upara jaina dharma kA asAdhAraNa prabhAva par3A thA, isalie vaha hiMsA, jhUThA, corI, kuzIla aura parigraha ina pApoM kA tyAgI thaa| sadAcAra usake jIvana kA pramukha 146 1- jaina TIcarsa oNpha kalara 2- hindI vizvakoza bhAga 110 25 bhAskara kaI videzI akabara jaina

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kiraNa 2 ] prajA tatva thA / prajA ke sAtha sahAnubhUti aura vAtsalya kA vyavahAra karatA thA / pAlana apanA karttavya samajhatA thA, kalAkAra aura sAhityakAra usake rAjya meM phale-phUle the / khUba kavi zikharacanda vikrama kI bIsavIM zatI ke hindI jaina kaviyoM meM kavi zikhara banda kA nAma Adara ke sAtha liyA jA sakatA hai| yaha prasiddha kavi vRndAvana ke laghu putra the| inakI mAtA kA nAma rukmaNI thA / yaha goyala gotrI agravAla the| kavi vRndAvana kA janma zAhAbAda jile ke bArA nAmaka gA~va meM saM0 1848 meM huA thaa| inake pitA kA nAma dharmacandra thaa| kavi vRndAvana 12 varSa kI avasthA meM apane pitA ke sAtha banArasa meM Agaye the| kAzInAtha Adi vidvAnoM kI satsaMgati kA lAbha kavi ko huA thaa| yaha kAzI meM bAbara zahIda kI galI meM rahate the| inhoMne caubIsI pATha, tIsI caubIsa pUjA pATha, chandazataka, pravacanasAra TIkA evaM phuTakara aneka padya race the / sampAdakIya 147 suyogya kavi kI santAna bhI kavi hI thii| inake tIna putroM meM se jyeSTha putra ajita dAsa aura laghuputra zikharacanda kavi the| viMzati vidyamAna jinapUjA ko prazasti se pratIta hotA hai ki yaha grantha kavi ne gvAliyara ke bhaTTAraka rAjendrabhUSaNa jI ke upadeza se saM0 1632 meM racA thaa| aisA bhI pratIta hotA hai ki inhoMne bhaTTAraka mahendrakIrtti kI gahI meM rahakara paM0 mannAlAla lakSmIcandra tathA dilasukha lakSmIcandra se bhI zikSA prApta kI thii| jaina zAstroM kA pANDitya indaura aura gvAliyara ke bhaTTArakoM ke pAsa rahakara prApta kiyA thaa| yahI kAraNa hai ki inakI kavitA bhAvanAoM ke vizleSaNa ke khyAla se kavi vRndAvana se bhI U~ce darje kI hai| zrI jaina siddhAnta bhavana meM inakI do pUjAe~ vartamAna haiM - viMzati vidyamAna jinapUjA aura jinasahasranAma pUjA / sahasra nAma pUjA kI racanA kavi ne vihArIlAla agravAla ke di0 jaina mandira kAzI meM vi0 saM0 1642 pauSasudI ko kI haiN| grantha likhanA mArgazIrSa zuklA aSTamI ko zurU kiyA thA, eka mahIne meM yaha vizAla pUjana grantha likhA gayA hai| isa prantha kI pRSTha saMkhyA 107 hai 1 to vidyamAnaviMzati jinapUjA ko prazasti meM batAyA hai svasti zrI kASThAsaMghe bhaTTArakalalitakIrttipaTTasya rAjendrakIrttidhAmnAya sAdhuvRndAvana putra zikharacandreNa idaM viMzatividyamAnajinapUjanaM kRtam: svajJAnAvarayIkarmakSayArtha, bhavyajanakalyANArtham // dazakata zrI mUlasaMghe balAtkAragaNe sarasvatIgacche zrI kundakundAcAryAnvaye gopAlapaTTe zrImahAraka jiddevajinendra bhUSaNastarapaTTe zrIbhaTTArakamahendra bhUSayajiddevastatpaTTe zrImahArakarAjendra bhUSaNa stenopadezAt

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bhAskara [bhAga 17 vArANasyAM nagaryA zrI zikharabanavAnastena racitaM sImandharAdi rajanaM bhanyajIvapAumA zubham / para zubha saMvat 1913 kA mitI phAguna vadI 9 candra bAra bhaTTAraka zrI 108 mahandrakIrtijI gAdI indaura bajakarI mandira gorAkuNDa ke pAsa pahuMca jyAlayAlA ke pAsa paMDina manAjAna lakSmIcandra hijasukhajahamIcandrastenopadezAta vArANasyAM nagarayAM zrIzikharacandra pravAla sena rakhitaM zrIguru pAThakArApitam // jinasahasranAma pUjA ke anta ko prazasti munirAja jinaMda kavIndrani kAvyamayI zubha nAma bgvaanaa| nAkara pATha pratApa suno bhavi hoi tumheM mukha sindhu mahAnA / / putra kalatra ju mitra suvitta lahai tumako mana mAna pradhAnA / zuddha subhAva prabhAva mile siva jAna he gunazAna nizAnA / / magamira mudi aSTamI mudina kiyo prArambha udAra / pausamudI aSTamI subudha pugna bhayo mupyAra / / saMvata vikrama bhUpake jaga gani graha sami jAna / yaha rananA pRgna bhaI maMgalamuramukha thAna // lipikAra ne apanA paricaya nimna prakAra diyA hai zrIkASThAsaMghe mAthuragaccha puSkaragayo lohAcAryAmnAye hamArapaTTe dinAsiMhAsanAdhIzvara zrI 104 mahArako nama bhaTTAraka rAjendra konistApaTTe mahAraka munIndrakIrtinipikataM zrI jinamahasanAma jainAgama meM vinata mila kA prAdhyAtmarUpa yo no gaNitazAstra kA upayoga loka vyavahAra calAne ke lie hotA hai, para adhyAtma-kSetra meM bhI isa zAstra kA vyavahAra prAcIna kAla se hotA calA A rahA hai| mana ko sthira karane ke liye gaNita eka pradhAna mAdhana hai| gaNita ko pecehI gunthiyoM meM ulajha kara manasthira ho jAtA hai tathA eka nizcita kendrabindu para Azrita hokara Atmika vikAsa meM sahAyaka hotA hai| jainAcAryoM ne dharmazAstra meM gaNita kA upayoga mana ko sthira karane ke liye kiyA hai| nikammA mana pramAda karatA hai; jaba taka yaha kisI dAyitva pUrNa kArya meM lagA rahatA hai, tabataka ise vyartha ko anAvazyaka evaM na karane yogya bAtoM ke socane kA avasara hI nahIM milatA hai| para jahA~ ise dAyitva se chuTakArA milA- svacchanda huA ki yaha una viSayoM ko socegA, jinakA smaraNa mI kamI kArya karate samaya nahIM hotA thaa| nayA sAdhaka jaba dhyAna kA abhyAsa

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kiraNa 2] sampAdakIya prArambha karatA hai, taba usake sAmane sabase bar3I kaThinAI yahI AtI hai ki anya samaya jina saDI, galI, gandI evaM ghinaunI bAtoM kI usane kabhI kalpanA bhI nahIM kI thI, ve hI use yAda AtI haiM aura vaha ghabar3A jAtA hai| isakA pradhAna kAraNa yahIM hai ki jisakA vaha dhyAna karanA cAhatA hai, usameM mana abhyasta nahIM hai aura jinameM mana abhyasta hai unase use haTA diyA gayA hai, ataH isa prakAra kI paristhiti meM mana nikammA ho jAtA hai| kintu mana ko nikammA rahanA AtA nahIM hai, jisase yaha purAne citroM ko udher3ane lagatA hai; jinakA prabala saMskAra usake Upara par3A hai| jainAcAryoM ne dhArmika gaNita kI gunthiyoM ko sulajhAne ke mArga dvArA mana ko sthira karane kI prakriyA batAtAyI hai kyoMki naye viSaya meM lagane se mana UbatA hai, ghabar3AtA hai, sakatA hai aura kabhI kabhI virodha bhI karane lagatA hai| jisa prakAra pazu kamI navIna sthAna para naye khaTe se bAMdhane para vidroha karatA hai, cAhe nayI jagaha usake liye kitanI mukhaprada kyoM na ho, phira bhI avasara pAte hI rassI tor3akara apane purAne sthAna para bhAga jAnA cAhatA hai| isI prakAra mana bhI naye vicAra meM laganA nahIM cAhatA hai| kAraNa spaSTa hai; kyoMki viSaya cintana kA abhyasta mana Atmacintana meM lagane se ghabar3AtA hai| yaha bar3A hI durdamanIya aura caMcala hai| dhArmika gaNita ke satata abhyAsa se yaha Atma cintana meM lagatA hai; jisase vyartha ko Ayazyaka bAteM vicAra kSetra meM praviSTa nahIM ho paatii| vitasa bhinna kA prayoga bhI isI kAraNa jainAcAryoM ne kiyA hai| isake dvArA maMkhyAoM kA parijJAna to hotI hI hai. para sAtha hI mana ko nizcita sthAna para prAdhArita karane kA yaha zreSTatama sAdhana hai| yadyapi Aja ke gaNitajJa vitata bhinna ke AviSkAra kA zreya sAdhAraNataH iTAliyana gaNitajJa piTI enaToniyA kaoNTAlaDI, jisakI mRtyu 1666 I. meM huI, ko dete haiN| usane isakA prayoga vargamUla nikAlane ke liye kiyA thA; jaise 15/28 =5+ + ++ ++ +....... yaha eka Avata vitata bhinna ke rUpa meM hai| sAdhAraNa prayogoM ke sivA isa mahAnubhAva ne vitata bhinna ko saiddhAntika rUpa nahIM diyA thaa| isake pUrva rAphelo vAmbolI nAmaka eka gaNina ke bIjagaNita meM, jisakI racanA san 1506 I0 meM kI gayI hai, vitata bhinna kI carcA milatI hai| ho sakatA hai ki koTAlaDI ko vitata bhinna ko preraNA isI pustaka se prApta huI ho| isa avasthA meM bhI kaoNTAlaDI ko vitata bhinna kI sAMketikatA ke AviSkAra kA zreya diyA hI jaaygaa| Deniyala

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bhAskara [bhAga 17 zvInaTara ne sana 1585-1636 I0 meM Geometrica Practica meM vitata bhinna kA upayoga kiyA hai| para siddhAnta kI carcA kA zrIgaNeza sana 1655 meM prakAzita lArDabrAnakara kA samokaraNa- 1. 12.32, 5 .......... ; esA 1+:+32+...... ; aisA samajhA jAtA hai ki inakI kalpanA kA AdhAra vAlisa (Wallis) kA samIkaraNa hai| ___A= 3.3.5.57.7......... - 244.6.688...... jAna vAlisa ne apane pATI gaNita meM (1656 I.) sAdhAraNa vitata gaNita kI saMmRtiyA~ aura prArambhika siddhAntoM kI carcA kI hai| rAjena ne san 1703 meM sarala vitata bhinnoM kA prayoga kiyA hai| nikola saoNnDarasana (16:8-103). Ayalara aura laimbaI ne vitata bhinna ke siddhAntoM kA nirUpaNa kiyA hai laiMgarejeja ne zrAyalara ke bIjagaNita kA sampAdana kara naye naye siddhAntoM kI carcA kI hai| eka sTana nAmaka gaNitajJa ne 16 vIM zatI ke pUrvArddha meM isa viSaya para kAphI liyA hai| pAzcAtya gaNitajJoM meM vitana bhinna ko saMmRta ke siddhAnta kA zreya bahuta se gaNitajJoM kI hai| janameM eka sTanaM sAhaba bhI haiN| i0 bI0 vAna, blAka Adi gaNitajJoM ne nimmAma vitata bhinna, jisakI rAziyA~ Complex haiM, kI maMmRti kA siddhAnta nikaalaa| ___ upayukta vivecana se spaSTa hai ki pAzcAtya gaNita jagana meM 16 vA zanI ke pahale vitata bhinna kA prayoga nahIM kiyA gayA thaa| jaina siddhAnta ke granthoM meM mamamta jIvarAzi, guNasthAnoM ko jIvarAzi. mArgaNAoM kI jIvazi kA pramANa nikAlane ke liye vitata bhinna kA prayoga dhavalAkAra ne navIM zanI meM siddhAnta nirUpaNa pUrvaka kiyA hai| dhavalATIkA ke racayitA zrI vIrasenAcArya ne upayukta jIvAziyoM kA pramAgA nikAlane ke liye apane pUrvavartI jainAcAryo ke gaNita sUtroM ko uddhana kiyA hai| nizraya hI ye gaNita sUtra pAMcavIM zanI se lekara AThavIM zatI ke madhyavartI kAla ke haiN| aMkhyAta, asaMkhyAtAmakhyAta, ananna aura anantAnanta ke prAntarika prabhedoM aura tAra. tamyoM kA sUkSma vivecana vinata bhinna ke siddhAntoM ke pAlampana binA saMbhava nahIM thaa| dvirUpavargadhArA, ghanAyanavagaMdhAga tathA karaNIgata bagita gaziyoM ke vargamUla ke prAnayana meM bhI vitana bhinna kA prayoga jainAcAryoM ne kiyA hai| "asaMkhejamAgakahiyasambajavarAsiyA taduvarimavam mAge hi kimAgacchadi ? asaMkhajabhAgahoya sambajIvarAsI bhaagrdi| usama-prasaMbaMjAmakhejamAgambhadiyasamrAjIvarAsiyA tadurimanagge mAge dikimAgamachadi ? jAyaNaparisAsamAgahIbasampajIvarAsI bhAgavati / bhasamAgamahiya

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sampAnakIya --- - - - - - - - sambajIvarAsiNA taduparimavagge bhAge hide kimAgapadi ? mayaMvabhAgahIsainsI paagnaadi| samvatyakAraNaM putvaM ca vattanvaM / eya uvaujjatIyo gAhAmo avahAravaTirUvANavahArAdI hu lddhvhaaro| rUvahizro hANIe hodi hu vaDDhIe vivarIdo // avahAravisesegA ya ligaNavahArAdu laddharUvA / rUvAhiyaUNA vi ya avahArI hANivaDDhINaM // laddhavisesacchiNNaM laddhaM rUvAhiUNayaM cAvi / avahArahANivaDhINavahAro sA muNeyavyo / ' bhAvArtha -asaMkhyAtavA~ bhAga adhika sampUrNa jIvarAzi kA sampUrNa jIvarAzi ke uparima varga meM bhAga dene para asaMkhyAtavA~ bhAga hIna sampUrNa jIvarAzi AtI hai| utkRSTa asaMkhyAtAsaMkhyAtavA~ bhAga adhika sampUrNarAzi kA sampUrNa jIvarAzi ke uparima varga meM bhAga dene para jaghanya parItAnantavA~ bhAgahIna sampUrNa jIvarAzi AtI hai| anantavA~ bhAga adhika sampUrNa jAvarAzi kA sampUrNa jIvarAzi ke uparima vaga meM bhAga dene para anantavA~ bhAga hona sampUrNa jIvarAzi AtI hai / upayukta rAziyoM ke prAnayana kI prakriyA vitata bhinna svarUpa hai| isa bhinna kI saMsRti dvArA hI uparyukta rAziyA~ nikAlI jA sakatI haiN| vIrasenAcArya ne isI kAraNa apane se pUrva pracalita vitata bhinna kI saMmRti ke siddhAntoM kA nirUpaNa kiyaa| __bhAgahAra meM usI ke vRddhirUpa aMza ke rahane para bhAga dene se jo labdha bhAgahAra aAtA hai. vaha hAni meM rUpAdhika aura vRddhi meM isase viparIta-eka kama hotA hai| bhAgahAra vizapa se bhAgahAra ke chinna--bhAjita karane para jo saMkhyA AtI hai use rUpAdhika athavA saMpanyana kara dene para vaha krama se hAni aura vRddhi meM bhAgahAra hotA hai| labdha vizapa se labdha ko chinna --bhAjita karane para jo saMkhyA utpanna ho use eka adhika athavA eka kama kara dene para vaha krama se bhAgahAra ko hAni aura buddhi kA bhAgahAra hotA hai| siddhAnta-a = ka tA ..- na 1......dhavalA TIkA jilda 3 pR0 15.66

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112 bhAskara [bhAga 17 UE +sa aura + / yati I-ka toaura isa kAra meM, / yadi -ka aura -ka+sa to - saba-. aura yadi va ka - sa, to ba-pa4. sa+1 isa prakAra jainAcAryoM ne Atmika vikAsa ke liye vitata bhinna kA prayoga siddhAnta nirUpaNa ke sAtha I0 san kI pA~cavIM yA chaThavIM zatI meM kiyA hai| bhAratIya anya gaNita zAstra meM vitata bhinna kA prayoga siddhAnta pratipAdana ke rUpa meM bhAskarAcArya ke samaya se milatA hai| yoM to AryabhaTa aura brahmagupta ke gaNita pranthoM meM bhI isa bhinna ke bIjamUtra vartamAna haiM, parantu siddhAnta sthira kara viSaya ko vyavasthita DhaMga se upasthita karane tathA usase pariNAma nikAlane kI prakriyA una granthoM meM nahIM hai| dhavalA TIkA meM uddhRta gAthAoM meM vitata bhinna ke siddhAnta itane suvyavasthita haiM, jitane Aja pAzcAtya gaNita kA samparka yA vitasa bhinna ke siddhAnta sthira hue haiN|

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THE JAINA ANTIQUARY VOL. XVI DECEMBER 1950. No. 11 No. 1! Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G. Khushal Jain, M. A., Sahityacharya. Sri, Kamata Prasad Jain, M. R. A. S., D. L. Pt. K. Bhujbali Shastri, Vidyabhushan. Pt. Neri Chandra Jain Shastri, Jyotishacharya. Published on: THE CENTRAL JAINA ORIENTAL LIBRARY. ARRAH, BIHAR. INDIA Inland has over could se samo" Inland Rs. 3. Single Cono R Single Copy Rs. 118 Foreign 4s, Sd.

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CONTENTS. 1. An Inscription on a Jain Image from Patur Akola -Si Asoke Kumar Bhattacharyya, M A. 2. Jain Gurus of the name of Pujyapada Sri Ivoti Prasad Jain, MA., LL. R. 3 History of Mathematics in India from Jain Sources -Dr. Sri A. N Singh, M Sc, D. Sc.. 4. Renascent India and Vaisali Prof Sita Rama Singh, M. A. 5. Contributions of the Jainas to Hindi Literature -Sri C S K Jain, M. A. Pages. 39 46 54 70 73

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Jain Antigury ff * . .. . An inscription on a J::in 1993 og en Patu, hila

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The Vol. XVI No. II m JAINA ANTIQUARY " zrImatparamagambhIrasyAdvAdAmoghalAJchanam / 29 jIyAt trailokyanAthasya zAsanaM jinazAsanam // ARRAH (INDIA) [ akalaMkadeva ] December 1950. AN INSCRIPTION ON A JAINA IMAGE FROM PATUR, AKOLA. By Sri Asoke Kumar Bhattacharyya M. A. About a year ago Mr. S. S. Patwardhan, Curator, Central Museum, Nagpur very kindly sent me at my request a number of photographs of some interesting Jina images preserved in his Museum, along with which an ink-impression of an inscription over the image of Suvidhi from Patur, Dist. Akola, was also sent. The present note is based on a reading of the inscription from the said ink-impression a photograph of which is reproduced here and I must acknowledge here the courtesy shown to me by Mr. Patwardhan in this regard and the help rendered by Mr. R. Gupta, Photographer, Indian Museum, Calcutta. The inscription in three lines is written in the North Indian characters of the 12-13th Cent. A. D. and the language is Sanskri which is very much corrupt. The writing occupies a rectangular space measuring 10"x3", and the most interesting point to note here is that the letters vary considerably in their shape and size, some portion of the beginning of line 2 seems to have been peeled off rendering the reading of the text well nigh impossible in that portion. The inscription refers itself to the year 1245 of the Vikram Samvat very peculiarly indicated by Sam Ma[m] for Sam Vat, corres

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40 The Jaina Antiquary | Vol. XVII ponding to 1188 A. D. The text of the inscription is extermely corrupt, as noted above. So far as orthography is concerned (dental) S is invariably used for S (palatal) except once e... Sri for Sri (line 1), sisya or sisva for sisya ilines 1 & 2). Indiscriminate use of the long i and the short i, e g. Virasena for Virasena, sisya for sisya (both line 2) and so on, violation of the rules of euphonic combination e. g. devatat=sisya for devastat = sisya sisya Sri for sisyah gri etc, are also some of the noticeasle points in the orthography of the text. The variant forms of the subjoining "ya" deserve mention in this connection, thus: in (line l) and line 2.). The importance of the inscription lies in the succession list of Jain Pontiffs it supplies us with begining froin a certain Sri N lai] viradeve. It is suid that this V (ai) viradeva had a disciple Sai (Manij ka (Manikaya) deva whose disciple was Sri V. (I) ra scna deva whose disciple was pa sin sa sena deva, the last having a disciple in V (ra?] na sena deva. The Gaccha or the Gana is not mentioned, The text is read as follows: Line I. Sam ma [m] 1245 S Shit N (ai viradeva tats (s)sya S(Siri Line 2. (Mami] ka (Manikya) senadeva tat S (s! 1 (i) s ya Sri Vi (i) resenadeva ta ] Line 3. t si (si) sya Pa (r) gasenadeva tat si (sis;a Vira?) na senadeva iti (1) The line of Jain teachers mentioned in the inscription is not otherwise known although irom the names it appears to be some branch of the Sena gana to which Vira sena, the author of Dhavala commentary and Jina sena, the author of Adipurana Lelong. Of this Sena gana we get a certain Laksmisena belonging to the Mala Sangha and Saraswati gaccha. He flourished in the 16th. cent, A.D. and. pertained to the line of Kundakunda. In this connection we may make reference to the Pattavali of the Senagala published in the J. A. Although there occur such names as Manikasena, Virasena etc. the order of succession does not tally at all with that in the present inscription. 1. Vide, Pratim) lekha Sangraha by K. P. Jain, p. 25. no. 54. 2. A Pattivali of the Senagala-by A.N. Upadhyaga, (J.A. Vol Xlll. 2. p. 1)

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DO ANCIENT JAIN BOOKS SHED ANY LIGHT ON ANCIENT HISTORY? By Sri. L A. Phaltane B. A. LL. B. Pleader, Islampur (Satara). Due to ignorance or to their fear of their sacred books being poluted by the touch of non-Jain hands, the Jains have upto now been very careful not to publish their ancient literary treasures or allow them to be touched ny foreigriers. According to my opinion if proper interpretations, consistent with the discoveries made by modern scholars of history, are put upon the contents of the Jain ancient hook it would le possibile to speak with som: certainty about the ancient dates of the tracinz. o! Jainisin. I must be borne in mind however that thr: Jain thinkers o! old never thought it proper to redator knowledge or learning to writing; that they generally avoided Sanskrit larguage for imparting religious ant srcular teaching: that they always encouraged the use of the then prakrit languages which were in vogue among the public in those days and that their knowledge came down to posterity by oral teaching from precentor to disciple. This went on well until so long as the school of Jain thought continued to remain strong and continuous and well adjusted with the other elements of human life. But during some centuries before Christ, decadent tendencies began to appear in the Jain School and the Jain sages began to perceive that their knowledge was gradually disappearing. So about the beginning of the Christian era the great Jain Acharya Shri Umaswami composed a book named 'TatwarthaSutra' in Sanskrit in which all the Jain tenets are enumerated in condensed Sutra form. This, therefore is the first Sanskrit written work among the Jains acknowledged as true and complete by all the three important Jain Sects---Digambars. Swetambars and Sthanakwasis. After this book came into existence, numerous commentators arose who have written books of extensive commentaries which are available at present. But it must however be remarked that "Tatwartha-Sutra' is the main authoritative code of the principles of Jainism and the readers are requested to look to it primarily to

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The Jaina Antiquary [ Vol. XVII ascertain what true tenets of Jainism are and to try to interprete those principles in the light of the modern discoveries and inventions. 42 We would like to draw the attention of the readers to the following extract taken from the issue of 8-2-33 of 'Times of India' at page 14 under the caption "Vanished Country Traced-Sea Land." "Evidence that, beginning about 4400 years ago there existed a country now entirely blotted out, which comprised an extensive portion of the Arabian peninsula and was known as the 'Country of the Sea or the Sea Land' is announced by the Professor Raymond P. Dougherty of Yale University. 'The Sea Land' played a major role in the history of the south western Asia for 2000 years, until about 500 B. C. he declares. It was contemporaneous with the ancient nations of biblical times and had a highly developed culture which flourished and died leaving its imprint on the early civilizations developed in the TigrisEuphrates Valley............... Dr. Dougherty gained his conception of the Sea Land's location and political importance by the careful comparison and correlation of all the references left disconnected in the numerous texts of the Babylonian and Asoyrian literature. If therefore we can find from the Sutras in the Jain book Tatwartha Sutra or rather if we can. by interpreting those sutras in the light of the discoveries, find that those sutras enable us to conceive that some such state of things must have existed in ancient days, it would be possible for us to presume that those Sutras or their original ancient forms must have been as old as the time given by Dr. Dougherty in the above extract, For this purpose we shall have to take into consideration the Sutras which appear in the third Chapter of the 'Tatwartha Sutra'. The Sutras 1 to 6 of that Chapter give information regarding the Naraka beings while the rest of the Chapter deals with the description about continents, seas, mountains, rivers etc. on the earth. The ideas about hell and hellish beings (Narakas) entertained by the Christian and Muslim religionists are different from those of the religions of the Indian origin while those found in the Jain religious books show considerable difference from the ideas of their Hindu brother religionists. It appears that the Jain books locate the Naraka

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No. II.] Do Ancient Jain Books Shed any Linght: 43 beings to the south or the lower place and they place the rest of the world to its north, and then the 4th Chapter of the book deals with Vaimanic gods who are shown to be moving in the air without support of the earth. The first Sutra of the third Chapter runs as follows. ratnazarkarA bAlukApaMkadhUmatamo mahAtamaHprabhA qua aangaaisiniafas:acarisa: 1|2|| Ratna Sharkara Valuka panka dhuma tamo Mahatamahprabha Bhoomayo Ghanambuwatakasha Pratisthah Saptadhodhah 1. Meaning:-Seven regions of the earth lie one below the other and their names are Ratnaprabha, Sharkaraprabha, Valukaprabha, Pankaprabha, Dhumaprabha, Tamoprabha and Mahatamahprabha. These are surrounded by deep water air and sky. Now what must have been the location of these regions is to be ascertained. Ratna () in Sanskrit means both a jewel and shining sand and hence Ratnaprabha would mean a region mainly consisting sand, sandy shore of a sea. Along with this the commentary under Sutra 10 of the 4th Chapter of the book must be read which is as under : ratnaprabhAyAH paMkabahula bhAge asura kumArANAM bhavanAni kharapRthivIbhAge uparyadhava ekaikayojanasahasraM varjayitvA zeSa navAnAM kumArANAmAvAsAH Ratnaprabhayah Pankabahulbhage Asoorkumaranam Bhawanani Khara Prithivibhage Uparyadhascha ekaika Yojan sahasram Varjayitwa Shesha navanam kumaranamavasah. Meaning:-The residences of Asurakumaras are to be found in the part which is watered by (literally which mainly consists of) the mud of Ratnaprabha. The remaining nine kumaras reside on dry earth in low and high lands leaving one thousand Yojanas each. The tenth Sutra of the fourth Chapter deals with ten kinds of tribes. (Kumara means a tribe). The first two of which are Asurakumar and Nagakumar and these two are necessary for this article. The Asura tribe mentioned in the Sutra can be identified by the Assyrian people who had a flourishing civilization in olden days in the valley of the Euphrates and Tigris rivers. Above them that is to the north of that territory comes the territory inhabited

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The Jaina Antiquary [ Vol. XVII according to that Sutra by the Naga tribe. The Greek traditions, Assyrian mythology and the Indian Puranas also give the same place for the Naga tribe. We, thus. come to the conclusion that Ratna-prabha of the Jain Sutra must mean the Persian Gulf which is a part of the Arabian sea. The remaining six Prabhas are below the first (: one below the other). They are described as Bhumis or lands. The commentary below the third Sutra of the third Chapter mentions the colour or complexion of these people. prathamadvitIyayoMH kApotIlezyA, tRtIyAyAmupariSTAtkApotI, adhonIlA, caturthyAM nIlA paMcamyAmuparinIlA adhaHkRSNA, paSThyAM kRSNA saptamyAM parama kRSNA Prathama Dvitiyayoh Kapoteeleshya, Triteeyamuprishtat kapotee Adhoneela, Chaturthyamneela Panchamyamupari neela Adhah Krishna, Shashtyam Krishna Saptamyam Param Krishna. 44 Meaning:-The complexion of the Narakas of the first and second lands is grey or dirty white. The upper part of the third is grey while that of the lower part is blue. The complexion of the beings in the fourth division is blue. The people of the upper part of the fifth land have blue complexion while those of the lower part of the land have dark complexion. The complexion of the inhabitants of the sixth land is black and that of the seventh very black. Southward one goes from the mouth of the Euphrates complexion of the people grows darker and darker. The fifth Sutra of the Third Chapter of Tatwartha Sutra runs as under : saMkliSTAsurodIritadukhAzra prAkcaturthyAH ||5|| Sanklishtasurodeeritduhkhasch Prak chaturthyam: /5/ Meaning:-The miseries of the people upto the fourth land are caused by the infuriated Asuras. The Assyrian mythology contains stories that the Assyrian people had subjugated the first three of the seven lands which stood to the south of their country. We take the following line from a verse in Manusmriti. Apo nArA iti proktA Apo vai narasUnavaH Apo Nara iti procta apo Vai Narasoonvah Meaning:-Apa i.e. water has nara as its equivalent: Waters are also called sons of Nara.

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No. II. I Do Ancient Jain Books Shed any Light: From this, the word 'Nara' or 'Nara' would mean a son of water or an island 'man or a sailor. Even now in Satara district there are several families which have got Narake (FTF) as their surname. All these references and arguments go to show that the Naraka teings described in the third Chapter of the Tatwartha Sutra are no others than the people who dwelt in lands which spread far and wide at one time in the Arabian sea and which were known as Sea lands or Narakas. We can further inter that the original form of the Sutras from which the 6 Sanskrit Sutras No. s 1 to 6 of the third Chapter of the Tatwartha Sutra were formed must be as old as four thousand and four hundred years.

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JAINA GURUS OF THE NAME OF PUJYAPADA. By (Sri Jyoti Prasad Jain, M. A., LL B) (Continued from l'ol. XVI, No. 1, p. 6.) Of these so many different Pujyapadas, the one refferred to in no. 18 above, seems to be the latest. The inscriptinn 33 is of a very late date and the Gurus mentioned in it were probably the later Bhattarakas of medieval times, who were associated with the Jaina establishment of Karkal. The lamous statue of Bahubali at Karkala was installed by Vir Pandya Bhairrasa the ruler of that place in 1431-32 A.D.34 Since then Karkala became quite an important centre of Jainism. According to the colophon of Dasa Bhaktyadi. mahasastra (completed in 1542 A. D) hy Vardhamana Munindra,** one Dharma-bhusana Bhattaraka had lor his devotees the Vijyanagar emperor Devaraja (1429-1457 A.D.) and also Sankappa Sresthi, a noble of his court. This Dharmabhusana reems to have been associated with Karkala, Charukirti an: Srutakirti who just precede him in the inscription, are also inentioned in the same order in this colophon. And one Bhattaraka Charukirti. the author of Gita Vitraga lived in circa 1400 A.D.* *According to thie same colophon one Srutakiri was revered by king Sabevaraya with whose imme. diate successors, Malliraya, Sangiraya etc., Vadi Vidyanand (died 1541 A.D.) the most prominent Jaina Guru of that century and a respected colleague of the author, also came in contact. This Vidya nanda was also associated with Karkala. Hence the Pujyapada Swami of this inscription, who was in the time of Charukirti, Srutakirti and Dharma-bhusana, and was most probably , Bhattaraka of Karkala, may be placed in circa 1500 A.D. He may have belonged to still later times since in such lines of Gurus game names, often the same succession of names are many a time found reported; but 33. M. A. R. (1926-21), p o. 34. Prasasti Sangraha (Arrah), p. 39. 35. Ibid, pp 120-149. 36. Ibid, p. 4,65

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No II 1 Jaina Gurus of the Name of Pujyapada in no cage did he live much prior to the beginnig of the 16th century. Nothing else is known about him. The Pujyapada Vrtipa (no. 17) mentioned by Pandya Kshmapati in the beginning (v. 8) of loss Bhavyananda Sastra," I soon after Nagacandra and Devacandra, the author's own immediate Gurus, a!so scems to have been an earlier Bhattaraka or Guru associated with Karkala and being contemporary of these persons, must be assigned in the first half o! the 19th century i.e. ciica 1450 A.D.38 It is also possible that the two Pujyapadas so far discussed might have been identical. The Pujyapada muni referied to in no. 11, as the Guru of Mangaraji, the author of Khagendra-mani-darpana (c. 1360 A D.) and described here as a great master or the science of medicine, 39 must have belonged to the early part of the 14th century AD. His medical achievements and sritings seem to have become quite cele borried. The famous Pujyapardu no. 15) who had conducted his experimenty in acheni Sidhara-a) on a hill with the basadi of Paruwa Jina on it, near the town of Pugataka in Karnataka, as mentioned ! Devarsa in his Gurudattacharita (1650 A.D.)+c, is mont pro arly identical with the Guru of Mangrata. The several later wo: kr in medicine as referred to in no. 19, such as the VaidyaSala or Vaidyasar sangrahatl. Madan-kama-ratnani?, Nidanamukavalt ele, als seem to be the creations of this very Pujyapada, because about the two Biattarkas of Karkala nothing is known of their proficiency in medicine. Some non Jaina mcdical writers like Basavaraja. Nityanatha. tie aur hors of Madhavanidana, of Rasaratnasamuccaya ec. also refer to Pujyapada as a medical $7. Ibal, r3. 38. Ibid, pp. 30-39. 39. Karnataki kavicharite, l. p 412.4.2 40 Trid. pp 39:-592. 41. PS. p 151. 42. Ibid. p. 13 13. Ibid, p 15.

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The Jaina Antiquary [ Vol. XVI authority, and most of these references seem to indicate the same Guru of circa 1300 A.D. No doubt, a very much earlier Pujyapada was also a great authority on that science, but the nature, style and language of those works and references preclude any possibility of their being written by the author of Jainendra, Sarvarthasidhi etc. Even this Kalyanakaraka referred to by Vijvanand Upadhyaya as the basis of his Sarasangraha is either the creation under an older name of Mangaraja's Guru or is a later recession of Jagadalla Somnath's work (referred to in no. 9 which purports to be Kannada rendering of the original Kalyanakaraka of the older Pujyapada. 48 According to a South Indian tradition. Sidha Nagarjuna a famous alchemist of South India was the sister's son and desciple of the great master Pujyapada yogi Some people confuse this alchemist Nagarjuna with the famous Budist savant of that name who belonged to the early centuries of christian era an 1 hence have also concluded that the Pajvapada to whom he is said to have been related must have been the original Pujyapa la alies. Devanandi of 5th century A.D. Dr. Saletore is, however, doubtful and asks himself, 44. Kalyanakataka (shol ap Intro pp. 12.14 (4 Baswa Rais. 13. tan en of unframt avariasquasfu gostar AT is written are fufather kn 195 the evimizamani (naza a) is waren gumi faui ir geankalaise an 1 'mart home impof: dez (QFA TRE) - CK hp 1199, and at the end of fa crear in another obicn-farm (i) Nityavathivs angagapanah ofister arcar geta faixa: 10 - tari a 14 written 'nAmnArya the end of 200 BRA and at the end of megamat is said "magnet (iii) Madhava Nova 1, o. 10-P A IE: (iv) Basa-ratna-sinucaya in one place mentions etc (v) Many other Yogas found scattered in medical literature of S. India are ascribed to Pupepada. 45. V. P. Sastri in his Introd. p. 34) to Kalvanak iraka, however, holds that all these references refer solely to the first Pujyapads of 6th century A.D. But he evidently appears to here been mistaken 46 PS. D 149. 47 Kavicharite, I. pp. 11-12. It says that another Jaina writer who also wrote on medicine was Nagarjuna who was l'ujyapada's sister's son and was a famous alchemist and Tantric scholar

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No. Il ) Jaina Gurus of the Name of Pujyapada 49 'was he the same as Nagarjuna of Budhist tradition or a different person 1948 In fact, there is absolutely no ground for any of the two above mentioned identifications. The Jaina Nagarjuna who was a famous alchemist ant tantric scholar is quite a different person and niust have been related to the later Pujyapada yozi of C. 1300 A.D. No doubt, the famo:is Sidha School o! medicine of South India, which is quite characteristic of and quite in kreping with the nonviolent creed of the Jainas, which totally denounced the use of flesh, wine etc. owed its development particularly to Jainas. The first Pujyapida might have been responsiile for its origin, but it was the later Pujyapada of C. 1300 AD. alongwith his celebrated desciple and nephew Sidha Nagarjuna who set the school on a sound fooling and succeded in popularising it as a definite systein. According to Monindra Viridhainni's account the famous statue of Pir:wa Jina in the the Porswa-sasadi on Mount Kankachala was installed by Nagarjuna." It appears that the Parswa-isasadi men. Pioned by Devarasa is the same and the hill containing it, which was situated near the town of Pugataka in Karnataka, and on which the tarnous Pujvapada is sait to have conducted his experiments in alchemy (Sidha-rasa) and yoga" was this very Kanakachala (the Golden mountain! As to the Pujyapada yrgi no. 13) who rendered into Kannada the Prakrit Satap.di of Vasavachandra is mentioned by Payanvarni who him-eli wrote the same work in Sangalya metre in 1659 AD, he obviously preceded Payanavarni and came after Vasavachandra, This Pavnainuni had completed his Sanatkumar charta in 1606 A.D."1 The Kattule Basadi record 5" of Sravana Bela-Gola informs us that the colleagues ol Vasavachandra were Devendramuni, Prabhacandra the grammarian and logician who was paid homage to by king Bhoja of Dhari, Dawanandi, Maghanandi, Maladharideva, 48. Med. Jainism, p. 267. 49. PS. p. 123 Fri. 50. Kavicharite p. 11-12; also Pujyapada Charita. 51. Kavicharite p. 352. 52. E. C. II 69, p. 35.

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The Jaina Antiquary [ Vol XVI Yasakirti who was honoured by the king of Ceylon and Trimusbhmuni the desciple of Gopanandi. Gandavimukta-maladhari Hemacandra was another desciple of this Gopanandi and thus seems to be identical with the Maladharideva mentioned above. And Gopanandi lived in the reign of Vikramaditya VI Tribhuvanamalla, 5% while the Hole, Belagola stone inscription assigns him to A.D. 1094.5The date of his another contemporary Prabhacandra who was patronised by King Bhoja and also perhaps by his successors King Jayasimha of Dhara, and who in the capital city wrote his famous works Prameya-Kamala-martanda, Nyaya Kumuda-candra, Sabdambhoja bhaskara, Kathakos, Ratnakaranda lika etc. is fixed as circa 1010-1080 A.D. This shows that Vasavacandra must also belong to the 11th century. Hence the Pujyapada yogi referred to in no. 13 might have lived any time between 1100 and 1600 AD. He could he identical with any one of the three Pajyapad is so far discussed. but the epithet yogi attatched to his name indicates that he was probably the same person as Mangaraja's Guru the alchemist or, he might have been quite a different person. 50 36 One Pujyapada (no. 12) is mentioned by Ayyaparya in his Jinendra-Kalyanabhyudaya (completed in 1320 A D.), as the author of a Pratishthapatha. These works dealing with the rules, regulations and rituals of the consecrational ceremoniale commenced to be written very late and were much popularised by the Bhattarakas of the Medieval period. Practically no scholar prior to the 8th or 9th century is known to have written any Pratishthapatha. At least the authorship of no Pratishthapatha is anywhere attributed to the Pujyapadas referred to in nos. 1 to 11. Of the other eight writers of this type of works mentioned by Ayyaparya. most of them are later Bhattarakas or laymen. Of these, Asadhara. Ekasendhi and Hastimalla belong to the 13th, Vasunandi to the 12th and Indranandi to the 11th century A.D. Of the remaining three writers, 53. MJ. D. 55. 54. E. C. V cn. 148, pp. 189-190. 55. D. L. Kothia--Anekant VIII. 12, pp. 466-469. Pt. Mahendra Kumar, however, assigns him to 980-1065 A. D. (See Anekant IV, 2, pp. 124-132). 56. PS., p. 104.

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31 No. !!! Jaina Gurus of the Name of Pujyapada Jinasena, Gunabhadra and Viracarya, the two famous Jinasenas-the author of Harvamsa (783 A.D.) and the author of Adipurana, Parswabhyudaya and Jayadhavala (837 A.D.), as also the latter Jinasena's desciple Gunabhadra who was the author of Atmanu. sasana and Uttarapurana (898 A.D.) are not known to have written any Pratishthapathas. Similar is the case with regard to Viracarya or Mahaviracarya the famous mathematician of the 9th century A.D.7 Hence the Pujyapada mentioned herein was either the Pujyapada Yogi of C 1300 A.D. who besides being a Yogi, an alchemist, a physician and a medical writer was also probably the author of the Kannada Satapadi or Jnana-candra Charita, a poetical narrative, or he must have been some other Pujyapada who lived any time between C. 900 and 1300 A.D. Now by far the most celebrated, wellknown and popular guru of this name was Pujyapada Devanandi alias Jinendra budhi referred to in no. 1. His original name was Devanandi. Jinendrabudhi and Pujyapada were his titles, although he has been generally known and referred to simply by the latter name. He belonged to Karnataka, probably the southern part of it which then comprised the Ganga teritory, and was an Acarya of the Nandi Samgha, a branch of the Mulasangha of Kundakundaya's anvaya. He was undoubtedly the author of Jainendra Vyakarana, the Sarvarthasidhi Tika of Tattwartha Sutra, Samadhi-tantra or Samadhi sataka, and probably also o: Istopadesa and of Sidha-bhaktyadi-sangraha. We begin to find numerous references to him and to his works in literature as well as epigraphical records from as carly as the 7th century A.D. And all these references make him a very prominent and ancient Acarya who has alwave been remembered alongwith other ancient celebrities like Bhadrabahu, Kandakunda, Umaswami, Samantabhadra, Aklanka etc. But he is invariably placed soon after the first four, in the same order, and before Aklanka, Virsena, Jinasena, Vidyananda etc. So there remains no doubt that the Pujyapada thus referred to in the various Guruvavalis and epigraphical records (mentioned in no. II) which we shall presently discuss, is this Pujyapada Deva* nandi and none else. And it is he who is mentioned in the Pattavali 57. C. M. Dul-'Chronology of India' gives Viracaryu's date as A. D. 810.

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52 The Jaina Antiquary | Vol. XVI of the Nandi Sangha (referred to in no. 2) according to which he was the tenth Guru of that line. A second Pattavalt of that Sangha which is in Prakrit and is most probably older than the first one. also confirms this fact except with regard to dates, as we shall see later on. According to the evidence of the Darsanasara (110. 3), he was the Guru of Vajranandi who was the founder of the Dravidasangha. But from the above mentioned Pattavalix it appears that Pujyapada was not the immediate preceptor of Vajranandi and that two other Gurus. Jayanandi and Gunanandi had intervened in be!ween them, and also that Vajranandi came 58 years after Pujyapada's death. The Darsanasara which was written by Devasinu who belonged to Ujjain in Vik. S. 990 (A.D. 933), gives the raditional date of the foundation of the Dramila for DravilaSangha bv Vajranandi as V. S 520 (A.D. 469).** He does not associate himseit with any Sanghas lut in his work he gives the origins of several later sanghas, particularly of those which he thought were not qu: - orthodex and were merely Jainabhasa or peeudo-laina. He is n'ten vague and I think should not be much relied upon unless supported by Admn. other more reliable evidence. Moreover. xecause he belonged to northern India and particularly in the Ujjain region, and so was used to the Vikrama cra aline, he vivrs all the dates in that era. It is very likely that with regard to South Indian traditions he wrote merely from heresay and although accopted the figures of the date, he did not pay any attention to their cra which probably was Saka, since in the South Saka era was much nore popular and current than the Vikrama era. Hence it appears that this pa:ticular date might have been Saka 526 (or AD. 601). Anyway, this piece of evidence at least establishes the fact that Vajranandi came sometime after Devanandi Pujyapada and that the former could not have lived much beyond circa 604 AD. This means Pujyapada Deva. nandi' cannot be placed later than the middle of the 6th century A.D. The sequence of these two Gurus is established not only by the 58. IBRAS.-XVII p. 74; SI]. p. 21-22: Hist of Tamila p. 247: Studies in Tamit Lit. p. 21-22; Upadhye - Introd. to Pravacanadara p. XXI: Hiralal --cat. Mss. p. 652-on ita p. XXX the author attributes the foundation of the Dravida sangha to Pujyapada whom he calls its first acarya.

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No II1 Jaina Gurus of the Name of Pujyapada 60 Darsansara and the Pattavalis but by other evidences as well while Vajranandi's connection with the Dravida or Dramila sangha is also corroborated by certain epigraphical records, particularly by the inscription of Saka 1059 (A.D 1137) discovered on the ceiling of the Somanayiki temple situated in the compound of the Ramanujacarya temple in the Balur Taluka.59 This inscription mentions him alongwith Samantabhadra, Patrakesari, Vakragriva, Sumati Bhattaraka and Samayadipaka Aklanka. Herein Vajranandi is placed after Patrakesari swami and is described as the head of the Dramilasangha (life..). The inscription of 1129 A. D., however, places Vajranandi immediately after Vakragriva and before Patrakesari who by the grace of Padmavati is said to have refuted the trilanana theory. This record also tells us that Vajranandi was the author of Navastotra 'an elegant work embodying the variety of the teachings of all the Arhatas.' The record of A.D. 11606 says that the Arungula-anvaya of Dramila sangha came down increasing from Bhutabali and Puspadanta, from Samantabhadra and Aklankadeva, from Vakragriva, from Vajranandi and others down to Vasupujya Swami. The same with slight variations is repeated in the record of 1169 A D. Hence there is no doubt that the Pujyapada referred to in Darsanasara as the Guru of Vajranandi was no other than Pujyapada Devanandi 43 The epigraphical records (referred to in no. II) provide sufficent corroborative material to fix his identity and to enable us to distinguish him from the other and later Pujyapadas. (To be continued.) 59. F. C. V BE. 17. p. 51. 60. E. C II 67. pp. 25-26. 61. E. C. VI Kd 69 p. 13. 62. E. C. V Ak. 1, p. 112. 53 63. The evidence of Darsanasara has been accepted by Ramaswami (Studies, p. 52), Srinivasa Ayenger (Hist. of the Tamils, p. 247), Ramachandra Divitar (Studies in Tamil Lit. p 21-22) etc. But Dr. Saletore (in MJ., p. 238) thinks that the epigraphical records invalidate the assertion of Dasanasara, Hence he disregards the date given by it and places it in the last quarter of the 9th or first quarter of the 10th century. He has, in fact himself confused the evidences of those records and of the traditions, and is thus quite mistaken in his conclusions about the division of the Digambara Mula Sangha and about the dates of Arhadbali, Bhutabali; Puspadanta etc.

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HISTORY OF MATHEMATICS IN INDIA FROM JAINA SOURCES By Dr. Sri A. N. Singh, M. Sc. D. Sc., Etc Lucknow University (Conld. From Page 46 Vol XV No. II). E GEOMETRY AND MENSURATION A The Hindus were acquainted with the formulae for finding out the areas of the parallelogram, the trapezium the cyclic quadrilateral, the triangle, the circle and its sector. Formulae for the volumes of the parallelopiped, the pyramid on a plane base, the cylinder and the cone were also known The Hindu works, how ever, do not give us any inkling as to how these results obtained. In the Dhavala we find a full description of a method for finding out the volume of a trustum of a cone. This des cription shows that the method used in India for the study of were geometry was quite unlike that of the Greeks. The principle of deformation of a given area or 3 Fig. 1. volume into a simpler area or volume without change of area or volume has been employed in the demonstration referred to above. It is possible now to reconstruct the proofs for the mensuration formulae found in the works of Hindu and Jaina mathematicians. We shall attempt such a reconstruction. But before doing that, we give below the original text of the Dhavala along with its translation. The problem is to find the volume of the Universe which is supposed to be of the form of three conical frustums placed one on top of the other as shown in fig. 1. The dimensions are shown in the figure. The volume of the Universe is calculated in the Dhavala.

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No. 11 History of Mathematics in India from Jaina Sources ...... to The following extract refers finding the volume of the lowest frustum, whose dimensions are (see fig. 2) Diameter of base Diameter of face Height Fig. 2 The commentary proceeds as follows: 35 egag sapadesab hallassa parithao ettio hodi . Imamaddheuna vikkhambhaddhena gunide ettiyam hosi . Adhologabha. gamicch mo tti sattahi rajjuhi gupide khayaphalamettiyam hodi 5114 Fig. 3 7 units 482 Edassa muhatiriyavattassa Of this; the horizontal circular boundary at the face having the uni-dimensional thickness has (its) circumference (of length) this: 23. Half of this multiplied by half of the diameter becomes this: 15. Now we want to find out (the volume of) the lower portion. (The above obtained area) being multiplied by seven will yield 5184 for the volume of the hollowed space. (i.e. the volume of the cylinder which we take out.) (See fig. 2) = | unit = 7 units.

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The faina Antiquary I Vol xvi Puno nissuikhettain coddasa Now dividing the needle-less rajjuayadam do khandini kariya (the cylinder-less) volume which tattha hethimakhandam ghettuna is fourteen units deep into two uddha patiya pasaride supo parts, then taking the lower part, pakhettan houna chethadi. (ses figure 1) cutting it from the Tassa muhavittharo ettiyo hodi top (downwards) and spreading in Talavittharo ettiyo hodi it yields a volum: like a win21113. Ettha muhavittharena nowing pin: Of this the face chindide do tikonakhettani eyam. length is this: . Its base ayadacaurassakhettam ca hoi. length is this: 2111Here cutting it from the face-ends down wards are obtained two triangular volumes and one volume on a rectangular base. (se fig 31 Tattha tava majjhimakhella. Now we find out the volume phalamaninjada : Edassa usseho of the middle part. It height is spurn units, and its length is this satta rajjuo. Vikkhambho puna satta ra);40. Vikkhambho puna in the face the breadth is ettis hoditi. Minammi ega. uni-dimensional (i c. zero), and gasapadesabahallalil, talammi tinni at the base the thickness is three rajjubahallo tri sattahi raji'hi units So the face length multi plied by seven and (also) by half muhavittharam guniya talata the thickness of the base, the ! halladdhena gunide majjhim 1k volume of the middle part will hettaphalamettiyam hoi 3233 5. be this: 32928. Sampahi sesadokhettani sat. Now of the remaining two tarajjuavalambayani terasuttara. volumes (tetrahedrons) of height sadena egarajjuin khandiya tattha sevea units; the length of the atthetalisakhandabbhahiya nava: arms is forty-eight parts of one rajjubhujani bhujakodipaaogga- hundred thirteen parts of a unit kannani, kannabhmiye alihiya an nine units (.e. 9,13 units). dosu vidisasu majjhammi phalide Bases and arms correspond to tingi tinni khettani honti. hypoteneurs. Taking the hypo teneuses, both of them, and cutting from the middle in both (horizontal and vertical) directions gives rise to three volumes (in cach tetrahedron). (See fight 3)

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No. II] History of Mathematics in India from Jaina Sources 57 Fig. 4 Ta tha do khettani addhuttha Then in respect of two of the rajjussehani chavvisuttara-visadehi volumes, the height (and egarajjum khandiya tatthaeach) is three and a half egatthikhandabbhahiyakhanda- units; the length ( pha ba and phA bA sadena sadi: eyacattarirajjuvik- each) being 161 parts out of 226 khambhani, dakkhina-vamahet parts of a unit increased by 4 thimakone tinni rajjubahallani, units (ie. 4 19 units); the thickdakkhina-vam kopesu jahaka ness on the right (1) and left mena uvarima hetthime su diva) bottom sides (each) being ddharajjubahallani, avasesadoko 3 units; on the right and left nesu egagasabahallani. Annattha sides in the top and the bottom kamavaddhigadabahallani ghet the respective thickness being tina, tattha egakhettassuvari one and a half units, and in the vidiyakhette vivajjasam kauna remaining two corners the thick. tthavide, savvatha tinni rajju ness is uni-dimensional (i e. zero). bahallakhettam hoi. Edassa Elsewhere gradually increasing vittharamussehena guniya vehena thickness having been obtained, gupide khayaphalamettiyam hoi (so) when the second body after 49111. reversing it is placed on the first body there will be produced a body of uniform thickness of 3 units. (See fig. 4) The length of this multiplied by the height and then multiplied by the thickness will be this: 49117.

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The Jaina Antigury (Vol. XVII Avasesacattari khettani ad. (Now) the remaining four dhuttharajjussehani chavvisuttara. bodies have three and half units visadehi egarajjum khandiya height, and have arms of length tattha egatthisadakhandehi sadi. 161 parts out of 226 parts of reyacattarirajjubhujani. Kan unity increased by four units i.e. nakkhette alihiya dosu vi pasesu (419. units). Their hypotenueses majjhammi chinnesu cattari being taken and they being cut ayadaca uramsakhettani atha in both (horizontal and vertical) tikonakhettani ca honti. directions from the middle yield four volumes on quadrilateral bases and eight volumes on triangular bases. Ertha cadunhamayadacau. Here the total) volume of the rarsakliettanam phalam puvvil. the four bodies on quadrilateral ladokheitaphalassa caubbhaga. bases will be one fourth of the mettarh hodi. Cadusu vi khettesu (total) volume of the two (similar) bahallavirohena egatthar kadesu aforesaid bodies. The four bodies tinnirajjubahallam; puuvillakhet. taken together, two at a time tavikkhambhayamehimto addha. (as before) and they being placed mettavikkhambhayamapam ing together in respect of thickness, khettuvalambhado. Kimatham produce a thickness of 3 units, cadunham pi milidanam tinni (and) the length and height are rajjubahallattar? Puuvillakhet found lo be hall of the length ta hahallado sampahiyakhettana. and height of th: volume men. maddhamettababallam hodana tioned before. How is the thicktadussehar pekkhidina addha. ness of the solid obtained by mettusschadas sanado. joining the four together is 3 unita ? (Because) the length of the present solid is hall of the length etc. of the solid mentioned before, and the height (also) io soen to be halt a. compared to the height of the previous solid..

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No 11) History of Mathematics in India from Jaina Sources 59 Sampahi sematthakhettani N ow cutting the remaining puvvar va khandiya tattha solasa eigh volumes (tretranedrons) as tikonakhettini asantaradidakhet before, there are obtained) tanamusrehado vikkhambhado sixteen tretrahedrons with heights, bahallado co addhamettani ava- lengtha, thicknesses etc. half of niya atthanhamayadacairan those of the previous ones; resakhettanam phalamanantaraik. moving these (sixteen tretrahe. kartacaduk hettaphalassa caubha drons) the combined volume of gamettam hodi. the (remaining) eight volumes on quadrilateral. bases is one fourth of that of the four (such) volumes before, Evam solasa-battisa.causatthi- In this way, being sixteen, adikamena ayadacauramsakhet- thirty two, sixty lour and so on, tani puvvillakhettaphalado caub- step by step, are obtained vclumes bhagamettaphalani hodina gac. on quadrilateral bases with chanti java aevibhagapalicchedar (combined) volumes being one pattam ti. fourth of the preceding: this goes on till the stage of further indivisibility is reached. Evamupannasesakhettaphalam (Now) we describe the method elavanavibanart uccade. Tarn of finding the total of the un jaha savvakhettaphalani caugu. limited volunies (bodies) so pronakamena avatthidani tri kuduna duced. It is thus: the volumes tattha antimakhattaphalamh cathi obtained are in succession fourguniya rilpinarh knapa tiguni- fold, therefore; there, the last dachedena avattide ettiyath hoi volume multiplied by four and 6514. Adhologasna savvakhet divided by that minus one, (i.e., taphalasamako 104157. by 3) will give this: 65Hf. (There. fore) the total volume of the lower universe is this : 104431.

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The Jaina Antiquary [ Vol. XVII The main items of interest in the above, from the point of view of History of Mathematics, are as follows: 60 (i) It has been assumed that a body with curved boundaries can be deformed into another with plane boundaries in such a way that its volume remains unchanged. In particular, if the hollowed out cone of figure (2) is deformed into the figure (3) which has plane boundaries, then the volume remains unchanged, (ii) The principle of construction for the purpose of demons tration or proof has been assumed to hold true. In particular, this principle has been used to find the volume of the tetrahedrons basa da and mA vA sA dA. 8 -I series Sa+ar+ar3 + has been assumed. (iii) The formula S= rPage #396
No. 111 History of Mathematica in India from faina Sources 61 2. PARALLELOGRAM : The area of a parallelogram is equal to the length of its base multiplied by its height. Fig. 6 Construction. Cut the portion (4 perpendicular to #9) and take it to the other side (06). The resultir:g figure is a rectangle, hence the theorem. First Principle of Deformation: If one of the sides of a parallelo gram is moved along itself, the area of the parallelogram remains unchanged. In the figure 9 a 7; 8 sliding in its own line is moved to the position giving the rectangle of equal arca. 3. TRIANGLE: The area of a triangle is equal to half the length of its base multiplied by its height. This result is true because a triangle is half of a parallelogram on the same base and of the same height. Second principle of deformation. If the vertex of a triangle is moved parallel to the base, the area of the triangle remains unchanged. Fig. 7.

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The Jaina Antiquary (Vol. XVII 4. TRAPEZIUM: The area of a trapezium is equal to half the sum of the lengths of its base and face multiplied by its height. 62 Fig. 8. The result follows from the construction shown in the'figure. The principle of deformation holds true in the case of a trapezium also, i.e. the area of the trapezium is unffected by a deformation brought about by moving one of the parallel sides in its own line. 5. SECTOR OF A CIRCLE: The area of a sector of a circle is equal to half the length of its arc multiplied by its radius. Fig. 9. Fig. 10. Construction: Divide the sector (Fig. 9) into a large number of smaller sectors (which may be equal), so that the arcs of these sub-sectors are so small that they differ little from straight lines. The sector is thus divided into a large number of triangles. Now place these triangles with their bases abutting on one another on the line (see fig. 10) and move the vertices so that they all come to . The area of the sector is thus seen to be the is equal to the radius of the same as the area of the triangle whose base length of the arc and whose height is equal to the sector.

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No.11 ) History of Mathematics in India from Jaina Sources 63 Third principle of deformation: If a sector of a circle is deformed into a triangle whose base is equal in length to the arc of the sector and whose height is equal to the radius, the area remains unaltered. The deformation is brought about by keeping the bisector of the angle at the centre fixed and then making the circular arc straight. 6. CIRCLE The area of a circle is equal to half the length of its circumierence multiplied by its radius. Consiruction: Cut the circle along a radius and spread it out into a triangle. The area of the circle is equal to the area of this triangle wioso base is equal to the circumference and whose height is equal to the radius of the circle. Hance the result. Corollary: The area of the figure bounded by two concentric circles of radii a and k. and two radi is equal to the area of the trapezium 'whose pallel sides are equal to the length of the two arcs ant whouse height is equal to the sifference between the radi of the circles. Fig. 12 7. The volume i cylinder of uniform cross-sections) is connaitissin : he multiplief hy its height. 1: non tetrahedron s equal to one-third the area Bili bazalticdi: its height. prisan 41. triangular base can be divided into three equal tetrahedrons, hence this result.

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My ALONE po ugdo flavivazimas "Viafya, "toppen wasted throughout a hand, - zu yern Muensta 64 The Jaina Antiquary [ Vol. XVII Fig. 13. An alternative method of finding the volume of a tetrahedron has been given in the demonstration quoted above. 9. The volume of a pyramid is equal to one-third the area of its base multiplied by its height. Construction: The pyramid can he cut into a number of tetrahedrons. The result follows. 10. The volume of a right cone is equal to one-third the area of its base inultiplied by its height. Construction: Cut the cone along a radius of the base vertically up to the vertex. Then spread it out so that the base is deformed into a triangle as in 6. The cone is deformed into a tetrahedron of equal volume by virtue of the third principle of deformation. The volume of this tetrahedron is equal to one third the area of the base multiplied by its height, hence the result. By the fourth principle of deformation the result is true for any cone, right circular or not. 11. The volume of the frustum of a cone could be found out by subtraction, for the frustum is obtained by cutting the cone by a plane parallel to the base. The frustum being given, the original cone by cutting which the frustum has been obtained must be found out. Instead of doing that, the author of the Dhaval finds the volume of the frustum directly taking recourse to construction and the principles of deformation, which we have attempted to recons truct. Let a and b be the radii of the base and face of the frustum of a cone whose height is h. Then extracting out a cylinder of radius

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No III History of Mathematics in India from Jaina Sources 65 b and height h, and performing construction and deformation one obtains the body in fig. 3. In the figure, A A BB - 2ab BD B'D' a-b BC B'C' AD=A'D'=h This body is then cut into three parts by vertical planes passing through A and A'. We get the prism ABDD B' A', and two equal tetrohedrons ABDC and A'B'D'C'. The volume of ABDD B'A', which is a prism of height 2 h on a triangular baee ABD, is !BDxADx2 s =(a-b)xhx2b =bh (a - b)............. (1) The volume of the two tetrahedrons together is 2 } } BDxBCxAD = ! (a-b'xa-b) x h =! a ( hixh............ The volume of the frustum is, therefore, *bh - " (a-b) ..(ii). bh (a-b)+! * (a-b)' h h3b+Jab-3b+a+b2 - 2abl ha+b+2 abi, which is the well known formula. AN INFINITE PROCESS. The volume of the two tetrahedrons has been directly found out. Each tetrahedron is cut into three parts by drawing horizontal and vertical planes through the middle point G(G) of AB A B (see fig. 4). The bodies BDHEGIF and B'DHGTF being placed one on the other produce a parallelopiped of height & on a rectangular base with sides LD= (a - b) and BF = (-b) Let K denote the volume of this parallelopiped, i. e.. K= * (a-b). h 7 = (a - b). h W Now cat the four tetrahedons produced in the above construction, each into three parts. by horizontal and vertical planes drawn as

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The Jaina Antiquary I Vol. XVII before through the middle points of the sides prwidac's eight tetrahedrons and four bodies like DDH . These four being placed together produce a recta pai n wiros: volume is one-fourth the volun.e of th previo a ona, i, <<. ? volane of this is k. Continuing the process we go! successively volume: as below : KKK......... whose sum is K(i+1+as+as+.....) = 4K As K is known to be equal to labi, therefore, + = ' n (a - b) h=the voluine of the two tetralied1013. Continued construction is above reduces the volume of 17 tetrahedrons, so that they are reduced to punts under the construie tion is continued indefinitely. The tetrahedions, as has lieen rightly remarked by the author of the Dhavala are reduced to points and so oontribute nothing to the volume. The volume of each of the tetrahedrons ABCD and ABCD is therefore . (a - b).h = n(a -!>>) (a - is, = . area of buse, heigh!. The main points to be noted in the are : (i) the actual use of an infinit. 9.32 of mediation and (ii) the actual use of the formula for this siin on mullimit oppima. We shali perhaps never know how the ance natyrmaticing 3 of India justified the use of infinire processes. We content ourselyme by stating th: the Hindu mathematicians chid use infinite Prov.X as early as the Btia or 9th century A. D. THE VALUE OF The problem of 'squaring the circle' or wiut was more funcio mental in lodia from the point of view of religiwly requirements, the problein of 'circling the square' originated and acquired special

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No. 11). History of Mathematics in India from Jaina Sources 67 importance in connection with the Vedic sacrifices, when the carliest hymns of the Rg. Veda were composed (before 3,000 B, C.). The three primary altars viz., the Garhapatya, Ahavaniya and Daksina were to be of the same area but of different shapes--square, circle and seini-circle. The five altars called Rathacakra-cili, Samuhya-cili and Paricayya-citi, mentioned in the Tailtiriva Sumhila required the construction of a circle egual in arca lo a given square of 7, units area. The value of n used in those early days varied between 3 and 3.1. For further datails the reader is referred to The Science of the Sulba isy B B. Dalta (Calculia University laces, 1932). The value , = 1'is seems to hive been used lov Jaina scholars first. It was used by Umancali who wrote about the beginning of the Christian Eri. He says: The square foot of ten times the site of the diameler of n Circle is its circumference. That in:altiplied by a quarter of the This value (=imboreeing vois popular and was used in inuet vile Hindis iselostomers in thonin suns--brahmagupts, 02H) Sridhatan (.750. Mbasistki 850). ryabhat: ll ic. 950) etc. tovatelas! } uscu the value He says. "100 plus, multiplici dry Surdoduled to 6.000. This will be the approxilliste value of the circumference of a circle of diameter 20000, Now AUD* 7+1otit The successive converse are The value was employed by the Goceks and is known as the Greek value of li is the second convergent obtained from Aryabhati's value and has been used in India by Aryabhata Il and by Bhaskara Il as a "gross value of", b y theadhun tia with rice bh 'ya of Limasvati. cd. by KP. Mods. Calcutia, !94, ii !! (gloss). 2 Aryabhativa, ll, 0.

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Mark o do sac vi chay viec phai 9. 1, Roma, 1, 12, 1 68 The Jaina Antiqury (Vol. XVII 355 TIS The value -= which is the third convergent has been very rarely used by Hindu mathematicians and astronomers. This value has been called the Chinese value of as it occurs in the works of Chinese scholars about the seventh century A. D. Virasena the author of the Dhavala completed his work on 8th October, 816 A. D. He uses the volue == and in support quotes the following from a previous author: Vyasam sodasagunitam sodasasahitali tri rupa-rupairbhaktam | Vyasam trigunitasahitam suksmadapi LAn Song ng LA hotel ind ad cassion 113 16 D+16 113 tadbhavetsuk smali I The literal translation of the above, according to modern sanskrit usage, will run as follows: "The diameter multiplied by sixteen added by sixteen (and) divided by three one-one, together with three times the diameter is finer than the fine (value of the circumference)" This gives C=3D+ wher C stands for the circumference and D the diameter of a circle. Virasena, however, interprets the above as C = 3D+ - 16 D 355 D 113 16. 835 113 113 ic.as 3 Virasena's interpretation, however. cannot be correct unless "Soday asahitam" in the first line is interpreted to mean "added sixteen times". so that the translation of the couplet would run as follows: "The diameter multiplied by sixteen, (that is) added sixteen times (and) divided by three-one-one together with three times the diameter is finer than the fine (value of the circumference)." Now, the term "Sahitam" was used in the sense of addition as well as "multiplication", i. e. "repeated addition a number of times" in the Velanga jyotiga but has not been used in that double sense by Aryabhata (499) and suceeding mathematicians. This leads one to conclude that the above quotation is from some work written before the fifth century A. D., when "Sahilah" was being used in hoth the senses of multiplication as well as addition. It would appear,

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No. II) History of Mathematics in India from Jaina Sources 69 therefore, that the so called chinese value of n = 314 was also known in India and was perhaps used in India carliear than in China. It might be that the Chinese got this value from India, through Buddhist missioneries or perhaps they found out the value indepen. dently, Another noteworthy feature in the above quotation is the remark "finer than the fine." From his it follows that a "hine" value of was already known. This fine value of a may have been loor . If the latter, the connection with Aryabhata's value is obvious--the third convergent being a closer approximation than the second.

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RENASCENT INDIA AND VAISALI By Prof. Sita Rama Singh, M. A. Lecturar in History. H. D. Jain College, Aurah. It is only in the fitness of things that Renascent India should look with increasing interest and enthusiasm to Vaisali-- the cradle of republicanism, and the religious centres of the Jainas and the Budh: ists. Republicanism is the political garb of Modern India, and Nor violence the central theme of the teachings o! lioth Lord Mahasira and the Buddha-is her message to the wallering world. The Jaina contribution to the building up of New India has been considerable, and in order to make it more effective the Jainas shall have to revive once more the traditions of Vaisali. Now it has been proved bevond doubts on idee ground of unita peachable evidences that Lord Mahavira was born in Kundsgrama near Vaisali, and not at Lichchuai or Kurdish was the popu lar belief annong the Jainas The lirivi lont avia wis an everit of paramount importance the box toys within Lichchivi Re publisis Dr. Radhakuinad brokern venuent bitori, has pointed out. "T: - poisonality..!; schings of M i lli built up Visalias a rentre of Jainisin aari silicon spiritual disciplina carls rept it's is the religious worltto! Insert tracher's devu teed to the pricu o !!!!17! pratica udrusterity, wf whir! Mahavili toot. tisa inst prona:nt examir." More than this Mrs. Rhys Divis. b. (*'*11 {Missim l out that the Parkdhi Wis first initiated into Jainish it laisul: and Hura and Carlakas were las first teachers. Thus the Buddha began his quest for truth from Vaisali. A more definite proof of the Buddha beginning his religion, life as a Jaina is to found in the luct that he took ta severe penance, practised austerities, reduced himself to a mere skeleton, skin and bones, and ultimately reduced his food in what might he contained in his hollowed palms. When he found that his body could not stand the rigours of such severe penance, he took to his famous Middle Path.

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No. II) Renascent India and Veisali 71 So during the 6th. cent B. C. Vaisali was the centre of the relie gious movements that were springing up in India at that time. Dr. Smith has characterised these movements as the protesto of the Kshatriyas against the all-powerful Brahmins. One, however, may well be tempted to ask as to why these protests of the Kshatriyas were voiced by the republican clans rather than by the Monarchical Chiefs who were more powerful. Dr. Smith would have been near er the truth if he had sought the origins of the religious movements in the healthy political life of the Vajjian Republican Confederacy to which the Buddha himself paid tributes. A further proof of the republican character of Jainism is to be found in the fact that Lord Mahavira emphasized the dignity of man, that He said that man could mould his own destiny and attain salvation through self-less action and that for his salvation the help of no outside agent was needed. This teaching was a hold proclamation of the republican ideal in religion. Vaisali is also the embodiment of the dedication of the individual, however great he might in to the well-being of the community. Lord Mahavira was die son vi Sidhartha, a Lichchavi Chief, and Trishala the sister of Chetaka, the Lichchavi Raja. His princely origin not withstanding, Lord Niahavira kicked wordly luxuries and devoted himself in healing the religious gores from which the common people were enffering at that time. To sum up: the message of Vaisali is that republicanism is the best sort of snartitution under which the individual has the best opportunities to unlold his personality to the utmost extent, that such a developed individunt should dedicate himself to the well-being of the community, that Lord Mahavira was the finest flower which blossomed at Vairali, embodying its best ideals, and that the religion of a republic should be the cult of self-reliance, These ideals of ancient Vaisali can inspire Renascent India to action. But it is a matter of regret that due attention has not been paid to the excavation work at Vaisali, that only an insignificant part of which should have been done has been done, and that many valuable informations yet lie buried beneath mounds. Every Indian is under sacred obligation to Vaisali, but most of all the Jainas owe a

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72 The Jaina Antiquary I Vol. XVII sacred duty to the birth place of their twenty-fourth and last Tirthankara. The Jainas, though not numerous, are a wealthy and influential community in India and they can and should do some thing for unearthing the hidden treasures at Vaisali. A Jain Dharmashala, a Museum and furthur excavations are the crying needs of Vaisali. By doing so, the Jainas will not only he paying homage to their own religion, but also doing a great service to Mother India.

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CONTRIBUTION OF THE JAINAS TO HINDI LITERATURE. By Sri C. S. K. Jain, M. A. The great political storm which swayed over India just before and after the advent of the Musalmans, threw away the Indian people, all of a sudden, so far away from their old traditions, that they could not be able to get together even those valuat-les which were the results of thousands of years of their experiments and thoughts. Tlie period of Indian History after the death of Harsha upto the settlement of Muslim Empires, has been rightly branded as The Dark Age, because the current literature of the general folk of the time, the burning torch of the age, has been sacrificed among the high flames of communalism and racealism. The Jain-literature has proved itself to be the only helpful means for having a peep through the veil of ignorance spread over the age. According to Jain philosophy, the Shastras (sayings of respectable Jain monks) have been held in regard just on equal footing with the Devas (Jain dieties) and the Gurus (Jain sages). As a result, the Jainas tried their best to protect Jain literature also along with their sacred images. This vast literature, still sale in big Jain religious libraries all over ludia, has its significance not only for getting a cluc to our long delateri religious, historical or philological problems, but also in bridging the way to our ancient literary glory. It is a matter of reylet that only a few literary magnets have cared to survey or even to pass through this highway of our literary tradition. Right from the lifetime of Bhagwan Mahabir, language of the general folk received its duc respect in Jain literature. Jain monks and pools always tried to incorporate the feeling, the thought and the voice of the general mass in its own language. Near about the 10th century A.D., Jainisin was the most pupular faith in some parts of India such as the Deccan, thc Rajasthan, Gujrat and other western provinces. Under suitable state-protection Jain monks remained always busy in injecting Jain religious principles among the householdersthrough their works on almost all branchs of literature like history,

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74 The Jaina Antiquary [ Vol. XVII epic, drama, mythology, grammar etc. They took care to use the same character of language which was current among all grades of people for their daily expressions. So the common literature of the time is mostly the result of the unshaken labour and brilliance of the Jain literators. It was the age when Apbhransha the traditional heir to Sanskrit was taking shape of modern provincial languages like Bengali, Gujrati, Awadhi, Rajasthni etc. in all parts of India. Jain literature of the age is mostly found in Apbhransha but its stock of words is nearer to old Hindi than the literary form of Apbhransha itself. So we should have a regard for these literators as pioneers of Hindi literature. Apart from its liberal philological view point, the above Jain literature constitutes the stepping stones leading to that glory of literary revival which reached its zenith during the famous Golden Age of Hiniature, producing genii like Kabir. Jayasi. Sur, and Tulsi. The poetic arts of these venerable poets are only full bloomed beauties of the said Jain literature. Whether in treatment of subject. in composition of verses, in use of figures of speech, in selection of touching scenes or other beauties of rhetoric and prosody, the formers have always been found following the footsteps of their Jain predecessors. Leaving aside his philosophical differences, we may say that the art of Tulsi owes much to Jain poet Swayambhu Dev (791 A.D.), the composer of the great epic Patmchari (the Jain Ramayan) in Chaupias and Ghattos. It contains narvellons descriptions of battles, lamentings, and pictorial views of nature. intermingle l with philosophical ideas, as is found in Tulsi Ramayan also. We enjoy the romantic and mystic flavour of Sufi poets like Jyas as far back as 1100. A. D. in Mani Naya Nandi, through his com position Sudanshan Chariu. When we see the inclination to Shrinza Rasa, description of female beauty, nature painting, a mystic idea of universal co relation, and then the selection of verses also. in a way just corresponding to the Romantic epics, we are free to form an idea that, in absense of any such literature to be found elsewhere at so early period, Naya Nandi is the first known composer of Romantic epic (Prem Kavya) and Sufi poets were not ignorant of his art.

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No. 11 ] Contribution of the Jainas to Hindi Literature Though thoughts of Kabir are the direct evolution of the prea chings of Sahajyani Sidhas and Nath Panthi yogis, yet some lines of Kabir resemble so much with those of Muni Ram Singh (near about 1110 A. D. that it becomes evident that they were popular in the environment which was shaping the ideas of Kabir. For example these lines of Kabir phesana kahA bigAriyA jo mUMDo sau bAra / mana ko kyoM nahIM mUMDiye, jAme viSai vikAra | can be well compared with these lines from Pahur DohmuMDiya muMDiya muMDiyA / sira muMDiDa vitta e muMDiyA ! farad yey fa faU3 | Hienca disu fa fx73 || Muni Ram Singh was a staunch supporter of the view that even strict adherance to outward rituals does not ensure self-emancipation, which is only possible through real self-conciousness and inner purity. He has used the same words in abhorance of such ascetics and Pandits as Kabir did afterwards against the so called contractors of human progress. 1. Swayambhu Dev There is no doubt that composition of epics in Hindi literature owes its origin to the Jain Poets, the most important of which known till now, are acquainted herewith along with their works : up Works. Poet's name. 2. Maill Dhawal Age (Settled up till now) 790 A. D. 3. Mahakavi Puspadant 4. Dhanpal 5. Muni Naya Nandi 6. Acharya Hemchandra - 10th cen. A D. 10th cen. A. D. 1100 A. D. 1088 A. D. 75 1. Paum Charit 2 Ritthnemi Chario 3. Panchami Chariu 4. Swayambhu Chhand 1. Davy Sahao Payas 2. Harivansha Puran 1. Tissith Mahapuris Gunslankar 2. Naya Kumar Chario 3. Sasahar Chariu 4. Kosha Granth 1. Bhavishyavat Katha 1. Sudanshan Charia 1. Kumarpal Charitra

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76 Vol. XVII 2. Sidha Haim Shabda nushashan 3. Prakrit Vyakaran 4. Deshi Nammala 5. Chhandonushashan The Jaina Antiquary Acharya Hemchandra needs special reference because he was the first to write an Apbhransha Vyakaran and a book on prosody. Deshi Nammala contains a list of such words which were popular in public and were used in literature of that period. Besides these the names of Somprabhsuri, Vinayachand Suri, Acharya Meriting and Rajshekhar Suri are also worth remembering who decorated Hindi literature with different kinds of works on poems, dramas, short stories etc. We have not come across any Jain writer of lyric poems which has its artistic growth in Sur. But the art of lyric poetry was not foriegn to them. We find an unbroken chain of Jain poets right upto the end of the 15th century A. D. Year 1586 is one of the most important dates, in this connection, for it celebrates the birth of a great genius Banarsidas Jain of Jaunpur, who was anxious for spreading the sphere of Hindi lite rature, so far limited within epics and lyrics only. He was one of the few early prose-writers of Hindi. His prose truely represents cur rent Brajbhasha of his time. His Ardhakathanak (autobiography) is the only work of its kind in old Hindi. He was a good poet and one an.ong the fast friends of Tulsidas. He also produced the Hindi version of Natak Samaysar of Kundkundacharya. Thus Banarasidas stands at a remarkable place in Hindi literature. Even in the sphere of prose, we should not forget the importance of Pt. Daulatram Jain of Baswa (Madhya Pradesh who translated Jain Padma Purana of Ravishenacharya into Khari Boh in 1766 A, D. As Pt. R. C. Sukla notes, his language represents that character of Khari Boli which was prevalent among the majority of literate people, not influenced a little by foriegn languages like Urdu or Persian. His work proves that writing of prose in Khari Boli had begun long before the British tried to shape its outlines in the Fort William.

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No. III Contribution of the Jainas to Hindi Literature Even to day we see several Jain literators busy in promoting the grandeur of Hindi literature in almost all its branches. Shri Rishabh Charan Jain is famous for his fictions. Jainandra Kumar has its own importance for his philosophical outlook and psychological study of characters in his novels and short stories. He is also a renowned critic in modern Hindi literature. Dr. Hiralal Shastri has gained a memorable place for his research works on Jain literature It is his effort that brought to light the vast Jain literature of old Hindi and drew the attention of Hindi world towards its importance. Besides these Shikherchand Jain, Shree Gyanchand Jain and various others are true devotees of Hindi literature who are doing there best to fill up its treasure or mark the value of its present diamonds. Jain contributions to Hindi literature, though a few in quantity, have their unique importance for they mark the mile-stones of the path of its progress. 77 Thus we come to the conclusion that the Jainas, though constituting a very small number of Hindi spreking population, are not less important for their share of offerings at the altar of Hindi It is for the present generation to continue the tradition and keep the torch of learning bright, the only means of human emancipation from the distructive elements of to day, resulting influence of undue evolution of brain without due collaboration with the heart. the fountain of life and fraternity.

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1 'jaina siddhAnta- bhAskara' hindI SAemAsika patra hai, jo varSa meM do bAra prakAzita hotA hai / 2 jaina-siddhAnta-bhAskara jaina - siddhAnta - bhAskara ke niyama 'jaina- enTIkverI' ke sAtha isakA hai, jo pezagI jiyA jAtA hai| suvidhA rhegii| vArSika mUlya deza ke liye 3) aura videza ke liye 311) 1) pahale bheja kara hI namUne kI kApI maMgAne meM 3 isameM kevala sAhitya saMbandhI yA anya bhaya vijJApana hI prakazanArtha svIkRta hoNge| prabandhaka 'jaina-siddhAnta-bhAskara' dhArA ko patra bhejakara dara kA ThIka patA lagA sakate haiM; manIAra ke rupaye bhI unhIM ke pAsa bhejane hoNge| 4 pate meM parivartana kI sUcanA bhI turanta ArA ko denI cAhiye ! 5 prakAzita hone kI tArIkha se do mAha ke bhItara yadi 'sArakara' prAma na ho to isakI sUcanA zIghra kAryAlaya ko denI cAhiye / 6 isa patra meM atyanta prAcInakAla se lekara arvAcIna kAla taka ke jaina itihAsa, bhUgola, zilpa purAtantra, mRtti-vijJAna, zilAlekha, mudrA-vijJAna, dhammaM, sAhitya darzana prabhRti se saMbaMdha rakhane vAle ki ho rhegaa| * lekha TippaNI, samAlocanA Adi sabhI sundara aura spaSTa lipi meM likhakara sampAdaka 'jaina siddhAnta-mArakara ArA ke pate se zrAne cAhiye / parivartana ke patra bhI isI pate se Ane caahiye| + 8 kisI lekha TippaNI Adi ko punaH vA aMzataH svIkRta athavA asvIkRta karane kA a dhakAra sampAdakoM ko hogaa| 9 asvIkRta lekha lekhakoM ke pAsa binA DAka vyaya bheje nahIM lauTAye jAte / 10 samAlocanArtha pratyeka pustaka kI do pratiyA~ jaina- siddhAnta-mAskara' kAryAlaya ArA kepI cATiye / FRINTED BY D. K. JAIN, AT SDREE SARASWATI PRINTING WORKS, LTD. ARRAH.

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jaina-sidAnta-bhAskara kiraNa 1 THE JAMA ANTIQUARY No. 1 Vol. XIV Edited by Proi A N. L'padhyas MAD Litt. Frof. C. Khushal lain. M. A Sahityacharya. B. Kamata Prasad Jain, I.RAS, D.L. F. Nemi Chandra lain Shastri, Jyotishacharya, Published at THE CENTRAL JAINA ORIENTAL LIBRARY (JAIN SIDDHANTA BHAVANAI ARRAH, BIHAR, INDIA Single Copr Rs.1:8. loland Rs 5. Foreign 48. JULY 1948

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jaina-siddhAnta-bhAskara jaina-purAtattva-sambandhI pANmAsika patra bhAga 15 julAI 1948 kiragA 1 sampAdaka prophesara e0 ena 0 upAdhye. ema.e., DI. liTa. prophesara go0 khuzAla jaina ema. e., sAhityAcArya bAbU kAmatA prasAda jaina, ema. zrAra. e. esa. DI. pAna. 50 namicandra jaina zAstrI, jyotiSAcArya sAhityaratna. jena-siddhAnta-bhavana ArA-dvArA prakAzita bhArata meM 3) videza meM 3) eka prati kA

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viSaya sUcI 1 kadamba nareza ravivarmA aura unakA eka zilAlekha-[zrIyuta bA0 kAmatA prasAda jaina DI0 ela0, ema0 Ara0 e0 esa0 2 eka sAmpradAyika citraNa-[zrIyuta paM0 kailAzacandra zAstrI .... ... 6 3 bha0 mahAvIra ke samakAlIna nRpatigaNa-[zrIyuta agaracanda nAhaTA 4 candragupta-cANakya inivRtta ke jaina AdhAra-[zrIyuta bA jyoti prasAda jaina ema0 e0, ela-ela0 bI0 5 katipaya prAcIna paTTe paravAne-[zrIyuta bha~varalAla nAhaTA .... 6 guptakAlIna jainadharma-[zrIyuta ramezacandra bI0 e0 7 nItivAkyAmRta aura sAgAradharmAmRta-[zrIyuta paM0 hIrAlAla zAstrI ... 36 = dakSiNa bhArata meM jainadharma kA praveza aura vistAra-[zrIyuta paM0 nemicandra zAstrI 42 6 vividha viSaya-[zrIyuta paM0 nemicandra zAstrI sahoniyA yA madhInapura.... kavi vRndAvana kRta satasaI dRbakuNDa kA dhvaMsa jaina mandira 10 sAhitya-samAlocanA- ... .... (1) SaTakhaNDAgama 8 vIM jilda .... (2) mokSamArga prakAza kA Adhunika hindI rUpAntara 62 (3) kannar3a prAntIya tAipatrIya-grantha-macI (4) madana parAjaya... (5) karalakavaNa ... (6) kundakundAcArya ke tIna gnna ... (7) vargI-vANI .... ... [zrIyuta paM0 nemicandra zAstrI ... (8) jainadharma-[zrImatI bra0 paM0 candAbAI ... 6.7 (6) rAjulakAvya-[zrIyuta paM0 mahendrakumAra kAvyatIrtha 68 (10) bhAgyaphala-tArakezvara tripAThI, jyotiSAcArya 66 11 jaina-siddhAnta-bhavana, pArA kA vArSika vivaraNa-[zrIyuta bA0 cakrezvara kumAra jaina bI0 esa-sI0, bI0 ela.

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bhAga 15 zrIjinAya namaH 1 mivAnta mAsAra jainapurAtatva aura itihAsa viSayaka pANmAsika patra julAI 1948 | zrAvaNa, vIra ni0 saM0 2474 kiraNa : nara nareza ravirmA aura unakA eka zilAlekha kadamba [ le0 zrIyuta bA0 kAmatA prasAda jaina DI0 e0esa0 0 0 0 vIgaMja ] kadambavaMza ke rAjA loga karNATaka deza ke kA tAmila vAsI the / unakA kula vRta 'kadamba' thaa| usake kAraNa vaha kadambanAye the / tAmila sAhitya meM ullekha kogAkAnam deza ke 'nana' nAga rAjyAdhikArI ke rUpa meM huA hai| granthakAra 'kaDambu' nAma se bhI unakA ullekha karate haiN| inakI tIya vaijayantI thI / zrI jinasenAcArya jAne harivaMzake 17 meM binA hai ki harivaMza meM rAjA aileya prasiddha hue / unake vaMzaja carama nRpa ne basa ko mA thaa| kadamboM kA rAjyazAsana vartamAna maisUra sTeTa ke zimogA aura ciladurga jiloM evaM uttara kanArA, dhAravAr3a tathA belagAMva jiloM para thaa| prAraMbha meM kadamya vaMza ke rAjA vaidikarmAnuyAyI the, parantu uparAnta ve jainadharma ke zradvAlu hue the / inhoMne san 250 I0 se 600 I0 taka rAjya kiyA thA / vanavAsI ke ina kadambavaMzI rAjAoM meM ravivamI eka prasiddha nareza the / inake pitA mRgeza varmA kA svargavAsa inake bAlyakAla meM ho gayA thA / zrataeva inake cAcA mAnadhAtAvarmA ne rAjakAja ko saMbhAlA thA / yuvA hokara ravivarmA ne rAjyavAra saMbhAlA thA aura pUrI arddha zatAbdi taka (450-500 I0) zAnadAra zAsana kiyA thA / vanavAsI ke kadamba rAjAoM meM vahI antima prabhAvazAlI zAsaka the / unhoMne kaI saMgrAma lar3akara apane rAjya ko samRddhizAlI banAyA thaa| unake cAcA viSNuvarmA ne vidroha khar3A milA thA, kintu ravivarmA ne bar3I saphalatA se usakA zAsana kiyA thA / vidrohI naSTa hue ce 1 zAsana

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prabaMdha meM unake choTe bhAI bhAnuvarmA ne unakA khUba hI hAtha baTAyA thA / unakA putra harivarmA unake pazcAt zAsanAdhikArI huA thaa| ___ samrATa ravivarmA bhI apane pitA mRgezavarmA ke samAna jainadharmAnuyAyI the| halsI (belagA~va) se prApta huye unake dAnapatra se unakI jainadharma meM dRr3ha zraddhA prakaTa hotI hai / usameM likhA hai :___"mahArAja ravi ne yaha anuzAsana patra mahAnagara pAlAsika meM sthApita kiyA ki zrIjinendra kI prabhAvanA ke liye usa grAma kI zrAmadanI meM se prati varSa kArtikI pUrNimA ko zrI aSTAnhikotsava, jo lagAtAra ATha dinoM taka hotA hai, manAyA jAyA kare; cAturmAsa ke dinoM meM mAdhuoM kI vaiyAvRtya kI jAyA kare; aura vidvajjana isa mahAnatA kA upabhoga nyAyAnumodita rUpa meM kiyA kreN| vidvatamaMDala meM zrI kugAradatta pradhAna haiM: jI aneka zAstroM aura sabhApitoM ke pAragAmI haiM. loka meM prakhyAta haiM, sacaritra ke AgAra haiM aura jinakI saMpradAya sammAnya hai| dharmAtmA grAmavAmiyoM aura nAgarikoM ko nirantara jinendra bhagagana kI pUjA karanA caahiye| jahA~ jinendra kI pUjA sadaiva ko jAtI hai vahA~ usa deza ko abhivRddha hotA hai, nagara prAdhi vyAdhi ke bhaya se mukta rahate haiM aura zAsaka gaNa zaktizAlI hote haiN| ravivarmA svayaM zrAvaka ke dainika karma-dAna denA aura jinapUjA karanA, karate the aura apanI prajA ko bhI unako pAlane ke liye protsAhita karate the, unakA bhAI bhAnuvarmA bhI jinendrabhakta thA aura nirantara dAna diyA karatA thaa| ravivarmA sadAhI dharmotkarSa kA dhyAna rakhate the| horamaMga nAmaka sthAna se prApta unakA dAnapatra bhI unakI mahAnatA ko batAtA hai| 'zrAlAjikala sarve oNva maisUra' se hama use yahA~ sadhanyavAda upasthita karate haiM : kadamba nareza ravivarmA kA koramaMga dAna-patra 1 sUryAMzudyati pariSikta paGkajAnAM zobhA yadvahati sadAsya pAdapadmam / siddham 2 devAnAmmakuTamaNiprabhAbhiSiktaM sarvajJamma jayati sarvalokanAthaH // 3 kIrtyA digantaravyApI raghurAsInnarAdhipaH kAkusthatulyakAkustho yavIyAMstasya bhUpatiH / 4 tasyAbhUtanayazzrImAnzAntivA mahIpatiH mRgezastasya tanayo mRgezvara parAkramaH //

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kiraNa 1] atta nareza ravivarmA aura unakA eka zilAlekha 5 kadambAmala vaMzAdre: maulitA mAgato raviH udayAdri makuTaTeya dIprAMzurivAMzumAn // 6 nRpazcalanakI viSNuddatyajiSNubhyaM svayaM hiraNmayacalanmAlatyavAcakravibhAvitaH || sAmrAjye nandamAnopi na mAdyati paraMtapaH zrIreSA madayasyanyAnatipateva vAruNI || = narmadaM tam mahI prItyA yamAzrityAbhinandati kaustubhAbhAruyacchAyaM vakSo lakSmIrhareriva || 6 svAvadhi jayantIyaM surendranagarIM zriyA vaijayantI calacitra vaijayaMtI virAjate || 10 verbhujAGgadAsI caMdanaprItamAnayA tathA zrannabhivaprItA murArerapi vacasi / / 14 vizvAvasumati nAnAne nayavidam dyaugvindra dIptiko kitAGgadam / / 12 yasya mUrdhni svayaM lakSmIhemakumbhodara cyutaH rAjyAbhiSekamako dambhoja ra lajjalaiH // 13 raghuNAlambitAmolI kuNDo giriradhArayat kherAjJAM vahatyadya mAlAmiva mahIdharaH / 14 dhammasthi haridattena soyaM vijJApitoM nRpaH // smitajyotsnAbhiSiktena vacasA pratyabhASata // 15 catustriMzattame zradrAjyavRddhisamAsamA madhumastithiH puNyA zuklapakSazca rohiNI / / 16 yadA tadA mahAbAhurAsaMdhAma parAjitaH siddhAyatana pUjArthaM saMghasya parivRddhaye // 17 setorupalakasyApi koramaMgazritAM mahIma adhikAnnivarttanAnyena dattavAM svAmarindamaH || 3

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bhAskara bhAga 15 18 pApando dakSiNasyAtha setoH kedAramAzritas rAjamAnena mAnena kSetrameka nivarttanam / / 16 samaNe setubaMdhasya kSetrameka nivartanam / taccApi rAjamAnena veTikoTe trinivarttanam / / 20 uJchAdipariharttavye samAdhisahitaM hitam / dattavAM zrI mahArAjassarvasAmaMtasaMnidhau / 21 jJAtvA ca puNyamabhipAlayituvizAlaM tadbhagakAraNamitasya ca dopavattAm / / 22 ....zramaskhalita saMyyamanaikacittAH / saMrakSaNesyajagato patayaH pramANam / / 23 bahubhirvasudhAmuktArAjabhissagarAdibhiH yasyayasya yadAbhUmi stasyatasya tadAphalaM / / 22 adbhirdattaMtrimi bhuktadbhizraparipAlitam / etAni na nivarttane pUrvarAjakRtAni ca / / 23 vAlA pAdanAMvA yo harela sugN| patiyapa hinAzi narake pacyane namaH / / nAvA--- 1 maham / bhacalA kanAtha pavana mAvAn kI jaya kI jinake pAda pama devoM ko mukUTa-bhagimA se gAyaka hupa se zAmane haiM, jaise paMkaja mUrya kiraNoM se zrAcchAdita zobhate haiN| rabarAja kI koni digannoM meM vyApta thii| unakA choTA bhAI kAkumtha rAma ke tulya thaa| una / putra zrImAn zAnnivA nAmaka nareza thaa| mRgeza unakA putra mRgeza sadRza parAkamavAlA thaa| amala kadambA rUpI parvata kI uccatama ziviravat ravi nareza hae, jo mAno udayAdri kI zitira para maya hI camaka rahe hoN| yaha rAjan sAkSAt daitya vijayI cakravimA yuta viSNu hI the| apane sAmrAuyayoga meM AnaMda mAnate hue bhI vaha mAnakaSAya meM nahIM vahe the| unakA vaibhava dUsaroM ko madamatta banAtA thA ! pRthvI ne harSayuta ho isa catura nareza kA Azraya lakSmI-vat prasannacita ho liyA thaa| ravinareza kI rAjanagarI vaijayantI surendranagarI-amarAvatI ko bhI apane saundarya se mAta karatI thii| viSNu ke vakSasthala para virAjatI huI lakSmI utanI prasanna nahIM huI jitamI vaha ravi nareza ke bAhapAza se baMdI raha kara huI / loka ne isa rAjanItijJa rAjA ko vaise hI apanA svAmI

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kiraNa 1 kadamba nareza ravivarmA aura unakA eka zilAlekha mAnA jaise svarga meM indra mAnA jAtA hai| svayaM lakSmI ne hI unakA abhiSeka kiyA thaa| mIlokugaDa parvata ne raghu ko dhAraNa kiyA thaa| aba vahI parvata ravi nareza ke zrAdezAM ko mAlAvata dhAraNA karatA hai| haridatta ne jaba usa nareza se dAna karane kI vinatI kI to mumkurAhaTa kI jyotsnA vikherate hue unhoMne samucita uttara diyA thaa| unake varddhamAna zAsanakAla ke 35 veM varSa meM madhu (caitra) zukla pakSa kI eka zubha tithi ko jaba rohiNI nakSatra thA, taba ina mahAbAhu aparAjita nareza ne aAsandi nAmaka grAma sidvAyatana pUjA ke artha aura saMgha kI parivRddhi ke liye bheMTa kiyaa| usake atirikta koramaMgAdi pradeza kI kucha bhUmi bhI pradAna kI, jisakA nApa tola diyA hai| ravinareza ne yaha dAna apane sAmantoM ke samakSa uMchAdI gajakara se mukta karake diyA thaa| loka ke ve zAsakagagA, jinake mana kaSAyavAsanoM ko jItane meM lage haiM, isa dAna kI rakSA karane ke liye uttaradAyI hoMge, kyoMki dAna kI rakSA karane se mahAn puNyaphala evaM usake nAza ke pApa-phala se ve avagata hoge| sagara Adi narezoM dvArA yaha pRthvI bhogI jA cukI hai| jo koI isakA zAsaka hogA use hI isa dAna kA phala milegaa| jo saMkalpa kara ke diyA gayA athavA tIna pIr3hiyoM se jo bhuktamAna hai yA pUrva rAjAoM dvArA pradatta hai vaha dAna kabhI bhI nahIM miTAyA jaaygaa| jo koI dAna kI huI bhUmi jo jabta karegA vaha sATha hajAra varSoM lakana meM ubAlA jaaygaa| Ajakala aAmandi grAma kara jile ke kadura tAluke meM ajApura ke pAsa sthita hai| yahI grAma ravivarmA nareza ne jainasaMgha aura siddhAyatana ko pUjA ke liye prahAra kiyA thaa| siddhAvAna' saMbhavataH siddha bhagavAna kA bodhaka hai|

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eka sAmpradAyika citraNa [ legvaka-zrIyuta paM0 kailAzacandra zAstrI ] 2-3 va hApa, bhAratIya vidyA-bhavana se prakAzita honevAlI bhAratIya nidA' nAmaka patrikA kA eka aMka sva0 bAcU zrI bahAdura siMha jI siMdhI smRti grantha ke nAma se prakAzita huA thaa| usake sampAdaka muni zrI jinavijaya jI haiN| umameM muni jI ne jayasalamera ke zAstra bhaNDAroM ke katipaya granthoM kI kASTa kI paTiyoM para citrita kuna citroM ke blAka bhI mudrita karAye haiN| unameM tIna citra (i.I) aise haiM jo digambara zvetAmbara viSayaka eka zAstrArtha se sambandha rakhate haiM / kahA jAtA hai ki gurja rezvara siddharAja kI sabhA meM zvetAmbarAcArya devamUri aura digabarAcArya kumudacandra kA zAstrArtha huA thA, jisameM kumudacanda ko 84 vAdiyoM kA vijetA batalAyA jAtA hai| kintu digambara paramparA meM isa ghaTanA kA to koI ullekha hI nahIM, isa taraha ke kisI kumadracandra nAma ke digambarAcArya kA bhI patA nahIM cltaa| pratyuta zravaNa velagolA ke zilAlekha naM0 40 meM AcArya atakAni kA vargAna karatA unnoM vipannI devendra kA vijetA batalAyA hai| prophesara hIgalAla jI kA kahanA mAna vipakSa saindrAntika devendra kA yahAM ullekha hai ve sammakAH prakAzanaya tatyAnAka kAra kattA vAdipravara zvetAmbarAcArya devendra kA devanAra haiM, jinakA vipana meM kahA gayA hai ki unhoMne vi0 saM0 1181 meM digambarAcArya kAda candra ko bAda meM parAsta kiyA thaa| as, ina citroM kA paricaya muni jinavijaya jI ne ukata anya meM gujarAnI bhASA meM karAyA hai| muni jI likhate haiM :--- 'ina paTTikAoM kI citrAvalI kA viSaya panihAnika hai. aura zvetAmbara jaina sampradAya meM ati prasiddha hai| vAdI dabamUri nAma ke eka prazna yAta gAnAya siddharAja ke samakAlIna the| vi0 saM0 1181 meM, pArana meM siddharAja kI sI meM, unhIM kI adhyakSatA meM, AcArya devasUri kA digambara sampadAya ke eka ani prasiddha vidvAn zrAcArya kamudacandra ke sAtha, zvetAmbara digambara sampradAya ke bIca ke matoM kI amuka mAnyatA ke viSaya meM eka nirNAyaka vAda vivAda huA thaa| isameM vAdI devasena sUri kI vijaya huI thii| 'prabhAvaka caritra' 'prabandha cintAmaNi', 'caturazIti prabandha saMgraha' Adi zve0 jaina aitihAsika prabandha granthoM meM devasUri kA vistRta itihAsa pAyA jAtA hai aura isa vAda-vivAda kA bhI garne vistAra se limvA hai| sAtha hI, isa prasaMga ko lekara yazazcandra nAma ke eka samakAlIna ) dagyo, jana-zilA saMgraha pR0 25 kI pAda TippaNI !

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kiraNa 1 ] eka sAmAyika citrayA kavi ne mudrita 'kumudacandra' nAma ke eka sundara nATaka kI bhI racanA kI hai, jisameM ghaTanAoM kA bahuta kara ke varNana kiyA gayA hai / " muni jI kA mata hai ki ye citra ukta ghaTanA ke 5-7 varSa ke andara hI siddharAja ke samaya meM hI citrita kiye gaye haiN| Age muni jI citraleTa (i) kA paricaya dete hue kahate haiM :-- 'isa citra meM digambarAcArya kumudacandra aura zvetAmbara vAdI devasUri kI vyAkhyAna sabhA kA dRzya aMkita kiyA gayA hai| gujarAta ke AzApallI sthAna para, jise pIche se kavI bhI kahate the, jude jude dharmasthAnoM meM ye donoM zrAcArya eka sAtha Akara Tahare the| una donoM meM prasaMgavaza vidyAsa zuru huii| aura ve donoM apane 2 ziSyoM auratoM ke Age eka dUsare ke sAkiyoM kA khagaDana maMDana karane lage / isa citra meM yadirA kI sabhA kA hai| isameM eka U~ce lakar3I ke Asana para nagna kara ke digambarAcAye baiThe haiN| unake sAmane unake koI mukhya ziSya tathA pIche gRhastha baiThe haiM / yAcArya ke pIche unake koI cullaka ziSya khar3e 1 unakI pIvI hai aura hAtha meM eka vastra kA Tukar3A hai / usake dvArA vaha AcArya ko davA kara rahe haiM yAcArya kI mudrA udeza pravaNa hai| aura usakA gAva khUba uttejaka hai| zrotAgaNa bhI Arya ke kathana ko utpAda aura Avega pUrvaka suna rahe haiN|" 'isake bAda devara kI vyAkhyAna saMgA kA dRzya hai / yaha bhI U~ce lakar3I ke Asana para zveta paDhane baiThe haiN| isane eka koI aura ziSya baiThA hai| usake pAsa do zrAvaka baiThe haiM, eka laghu ziSya pIche khar3A huA base thAcArya ko havA kara rahA hai / ina AcArya kI mudrA kI vaigIr3I upadeza pravaNa aura gAvotejaka hai kintu unake hastasphAlana meM jarA adhika mRdutA aura mukha para adhika saumya bhAva batalAyA hai / itanA dRzya to donoM AcAryoM kA samAna hai| kintu devamena sari kI sabhA meM eka vyakti khar3A hai jo uttejanAtmaka bhASaNa kara rahA hai aisA hotA hai| isameM likhe hue vAkya se yaha prakaTa hotA hai ki jo vyakti khar3A hai yadicArya kA AdamI hai| aura vaha devasUri ke Age koI vAdAtmaka se lagatA huA sambhASaNa kara rahA hai / yaha AdamI kahatA hai isakA sarasa zAbdika citra sahita kumudacandra nATaka ke prathama aMka meM diyA hai, jijJAsuoM ko vahA~ se jAna lenA cAhiye, yahAM dene kA avakAza nahIM hai| 'citrapTa (I) -- donoM AcAryoM meM yaha ThaharAva huA ki unheM pATana meM siddharAja kI rAjasabhA meM zAstrArtha karanA cAhiye aura apanI apanI vidyAzakti kA paricaya dekara rAjA se jaya parAjaya kA pramANapatra lenA cAhiye / isa nirNaya ke anusAra donoM AcArya jaba

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[ bhAga 15 apane apane parivAra ke sAtha AzApalI sthAna se pATana jAne ke liye prasthAna karate haiM, usa samaya kA dRzya isa citra meM aMkita kiyA gayA hai| isameM Upara ke citra meM devasUri ke prasthAna kA dRzya batalAyA hai| pATana meM siddharAja kI sabhA meM, kumudacandra ke sAtha jo vAda-vivAda hogA usameM unakI vijaya ho, isa liye zrAzApallI ke jaina saMgha ne zubha zakunoM kA prabandha kara rakhA thaa| devasUri jaba makAna se bAhara nikale taba unake sAmane bhaya jaina rathayAtrA nikala rahI hai, jisameM eka sundara ratha jinamUrti ko baiThAkara usake meM Age nRtya gIta zAdi kA sundara prabandha kiyA gayA hai| devasUri utsAha pUrvaka Age paira rakha rahe haiN| unakA zarIra khUba kahAvara aura hRSTapuSTa hai| A~khoM gAmbhIrya aura mukha para prasannatA bAI huI hai| do bhakta vikasita mukha aura Adara sUcaka mumbamudrA me nanda kara rahe haiM | AcArya aura zrAvakoM ke Age eka nartakI cala rahI hai| jisameM eka nartakI bhAvasaMgI pUrNa nRtya kara rahI hai / ke pIche jinamUrtivAlA sundara kASTha ratha hai| jise puruSa aura yuvaka khUba utsAha se kheca rahe haiM 1 ina zubha zakunoM ke sAtha hone vAle prasthAna se devasUri kA saMgha apane pakSa kI gAvI vijaya ke vizvAsa ke sAtha utpAda pUrvapATa kI tarapha jA rahA hai / " OM bhAskara 'isake nIce ke dUsare citra meM AcArya kumudacandra ke prayAzA kA dRzya batalAyA hai / digambarAnArtha pAnI meM jAne ke liye nikale haiN| inake anuva meM 3-4 bane palakI ugane vAle haiN| 3-4 jane chana liye hue haiN| Age do suga cala rahe haiM jinake hAtha meM auravAra hai| sabase Age eka anutara vikula detA huA cala rahA hai, jisake sunane meM loga yaha samajha sake ki kisI bar3e ko savArI yA rahI hai| digambarAcArya kI savArI gA~va dvAra se bAhara nikala kara jaise hI eka sthAna para pahuMcatI hai usake Age U~cA phAsA kiye baiThA eka bar3A kAlA sarpa dikhAI denA hai| AcArya ke anucara isa apazakuna ko dekha kara mana meM khinna hote haiM aura eka dUsare kA mukhya dekhane lagate haiM / AcArya bhI isa apazakuna ko dekha kara mana meM jarA uni ho jAte haiN| citrakAra ne unake mukha ke Upara isa udvega kA acchA bhAva mArmikatA ke sAtha dikhAyA hai / " 'isake bAda ke citra meM, digambarAcArya pATana ke rAjA ke antaHpura meM, bahuta karake rAjamAtA se milane jAnA cAhate haiM, kintu dvArapAla unheM roka detA hai / isa citra kA bhAva yaha hai ki siddharAja kI mAtA bhayagullA devI dakSiNa kI rAjakumArI zrI aura unakA pitRpakSa digambara sampradAya kI tarapha pakSapAta rakhatA thA / kumudacandrAcArya bhI dakSiNa deza ke vAsI the / isase unakI ora rAjamAtA kA bhaktibhAva thA / isase digambarAcArya rAjamAtA se vyaktigata rUpa se milane ke liye aura unake pakSa kI jisase vijaya ho aisA

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kiraNa] eka sAmpradAyika citraNa koI upAya karane kI sUcanA prApta karane ke liye, pIche ke daravAje se antaHpura meM jAnA cAhate haiN| kintu zastradhArI dvArapAla unheM pIche haTA detA hai| dvArapAla kI mugvamudA khUba uttejita hai aura kar3AI ke sAtha niSedha karatA huA usakA hAtha kaThora dikhAI detA hai| pIche haTate hue namAcArya ko usake sAmane ajIva dRSTi se vinamratA pUrvaka kucha kahate hue tathA utAvale DhaMgoM se cale jAte hue batAyA hai| isa citra paricaya ko samApta karate haye muni jI ne likhA hai ki pazcima bhArata kI citrakalA ke itihAsa meM ina paTTikAoM ke citra apane ko eka mahattva ke prakaragA kI mUlyavAna sAmagrI dete haiN| jisa 'mudrita kumudacandra prakaraNa' kA muni jI ne ullekha kiyA hai use bhI hamane dekhA hai| ina citroM aura ukta prakaraNa ko dekhane se hameM to unameM ainihAmikatA se adhika sAmpradAyikatA kA hI citraNa kiyA pratIta hotA hai| yaha to hana nahIM kaha sakate ki aisI koI ghaTanA ghaTI hI nahIM hogI, kintu ukta ghaTanA ko AvazyakatA se adhika tUla avazya diyA gayA hai| aura lekhanI tathA kUrvikA banAne vAloM ne, bagara isa va ta kA prayatna kiyA hai ki jisase digambara aura unake prAcArya logoM kI dRSTi meM gireM aura zvetAmbara tathA unake prAcArya logoM kI dRSTi meM uttheN| isIne citra tathA prakarazA meM kI aneka bAteM aisI nibaddha kara dI gaI haiM jo digambara parampaga ke tathA eka sAdhu ke pratikUla haiN| logoM kI dRSTi meM girAnevAlI bAteM isa jhagar3e kA prArambha digambarIcArya kI ora se huyA banalAyA gayA hai| digambAcArya kA eka ziSya devasUri kI sabhA meM jAkara aMTa saMTa bakanA hai aura devadi ane pada ke yogya kSamA bhAva pradarzita karate haiN| phira kumudacandra para tampara (bhulaMga) logoM kI goSThI meM eka vRddhA AyikA ko na cAne kA abhiyoga lagAyA gayA hai| vaha aArSikA devasUri ko sabhA meM jAkara kahatI hai ki kumuda candra ne merA apamAna kiyA hai| imo para zAstrArtha kI carcA calatI hai| devasUri kI ora se eka dUta kumudacandra kI sabhA meM mAnA hai aura vahAM donoM meM khUba jhar3apa hotI huI batalAI gaI hai| Age digambarAcArya ko ghUsa dene meM catura batalAte hue kahA hai usane ghasa dekara sabhAsadoM ko aura gajA ke AdamiyoM ko vaza meM kara liyaa| zAstrArtha meM bhI isI taraha kI biDambanA pradarzita kI digambarAcArya kA pAlakI para baiThakara calanA, Age zastradhArI bhaToM kA calanA, ziSyoM se havA karavAnA, viToM ke sAtha sahavAsa karanA aura AryikA vRddhA ko sabhA meM nacAnA

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[ bhAga 15 Adi aisI bAteM haiM jo sAmpradAyikatA se adhika sambandha rakhatI haiN| isI taraha digambasacArya kA apanI vijaya ke liye chipakara rAja- mAtA ke pAsa jAnA aura vahAM dvArapAla ke dvArA tiraskRta honA bhI hai| yadi kumudacandra vAstava meM itane bar3e vidvAn the jitanA unheM batalAyA gayA hai to ve isa taraha ke garhya upAya kAma meM nahIM lA sakate the / aura yadi unhoMne aise upAya kAmaM meM liye to kahanA par3egA ki devasUri ke pratidvandI koI vidvAn nahIM the / astu, 10 bhAskara jo ho, hameM to kheda isI bAta kA hai ki itihAsajJa jana bhI sAmpradAyikatA pUrNa citraNoM ko itihAsa kahakara usakA pracAra karate haiM / -

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bha0 mahAvIra ke samakAlIna nRpatigaNA [ le0 - zrIyuta amaracaMda nAhaTA ] "vIra" ke gata mahAvIra jayantI vizeSAMka meM prajJAcakSu paM0 govindarAyajI kA "mahAvIra ke samaya kA bhArata" zIrSaka lekha prakazita huA hai / lekha ke zIrSaka evaM zrI phAgullajI kI TippaNI ke anusAra prastuta lekha bha0 mahAvIra ke samaya ke bhArata kI sthiti kA digdarzana karAnevAlA hone se bar3A honA cAhiye / patA nahIM isake aprakAzita aMza meM kyA prakAza DAlA gayA hai ? para yadi "vIra" meM prakAzita lekhAMza hI pUrNa hai to isakA nAmakaraNa "mahAvIra ke samakAlIna bhakta nRpatigaNa" honA adhika upayukta pratIta hotA hai kyoMki tatkAlIna bhArata kI sthiti kA isa lekha se parijJAna nahIM hotA / astu / jaisA ki sampAdakIya TippaNI meM kahA gayA hai lekha gaveSaNApUrNa hai para vaha pUrNa evaM bhrAnta nahIM pratIta hotA, ataH usake sambandha meM kucha prakAza DAlanA zrAvazyaka hone se prastuta lekha likhA jA rahA hai| AzA hai zIghra hI govindarAyajI yA DA0 jagadIzacaMdrajI adi anya adhikArI vidvAn mahAvIra kAlIna bhArata para sundara prakAza DAlakara hamArI jAnakArI bar3hAyeMge / zrAlocya lekha kI apUrNatA evaM vicAraNIya bAtoMpara prakAza DAlane se pUrva usake aise hone ke kAraNa para apane vicAra prakaTa kara denA bhI zrAvazyaka samajhatA hUM tAki bhaviSya meM unakI ora dhyAna rakhA jAya / hamAre vidvAnoM ke lekhana meM mujhe eka bar3I kamI yaha anubhava ho rahI hai ki hamArA jJAna bahuta kucha ekAGgI hai| jaina kahalAne para bhI hama pUre jaina nahIM, para adhikatara di0 yA zve0 hI pratIta hote haiN| hamArA paThana pAThana eka sampradAya ke granthoM taka hI sImita hone se sampUrNa jaina itihAsa, sAhityA kalA, tatvajJAna Adi kA hameM prAyaH paricaya nahIM hotA / ataH sabase pahale hameM isa kamI ko haTAnA are hai| kisI bhI viSayapara likhane se pUrva donoM sampradAyoM ke prApta sAhitya kA samabhAva pUrvaka adhyayana bar3hAnA hogA, tabhI hamArA lekhana jaina sambandhita kahalAne yogya hogA / paM. govindarAyajI ke lekha se dhvanita hotA hai ki unhoMne jo kucha likhA hai vaha di0 granthoM ke Terr se likhA hai jaba ki mere namra matAnusAra isa viSayapara zve0 jainAgamoM ke adhyayana ke binA ThIka se likhA hI nahIM jA sktaa| tatkAlIna itihAsa kA jaisA vizada evaM prAmANika varNana jainAgama evaM unakI niyuki bhAsya, cUrNi Adi meM surakSita hai, anyatra zraprApya hai| mahAvIra kAlIna bhArata para likhane ke dUsare sAdhana haiM, bauddha piTaka grantha / jainAgamoM ke bhalIbhA~ti adhyayana karanekA suyoga na bhI mile to unake bAdhAra se likhita muni kalyANavijayajI kA "amaNa bha0 mahAvIra" evaM gopAladAsa paTela likhita " mahAvIra kathA" ina do granthoM kA adhyayana kara lenepara kAma calAU

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bhAskara [bhAga 15 --- --------- --- - - ----- jJAna ho sakatA hai| mAnyavara DA. jagadIzacandrajI kA "varddhamAna mahAvIra" evaM unakI thIsisa bhI jo abhI prakAzita bhI ho cukI hai, upayogI sAdhana hai / dUsarI sAvadhAnI sAdhanoM ke upayoga karane meM viveka kI AvazyakatA hai| ghaTanAoM se bahuta pIche ke likhe granthoM ko paurANika-sA mAnakara unake mUla tattva ko anya prAcIna sAdhanoM se khoja nikAlanA Avazyaka hotA hai / granthAntaroM meM eka hI ghaTanA kaI prakAra se likhI milatI hai evaM aitihAsika vyaktiyoM evaM sthAnoM ke nAmAdi meM antara pAyA jAtA hai vahA~ prAcIna grantha ko hI adhika mahatva denA Avazyaka ho jAtA hai| isI prakAra pada-pada para sAdhanoM ke upayoga karane meM viveka, samabhAva ( niSpakSapAta ), TippaNI meM anya sAdhanoM kA nirdeza va spaSTIkaraNa Adi bAteM vizeSarUpa se dhyAna meM rakhanI cAhiye / tIsarI sAvadhAnI pramANoM ke ucita mUlyAGkana ke sambandha meM rakhane kI hotI hai| hama jaina yA di. yA zve haiM isaliye yadi jaina yA di0, zve0 kI pratyeka bAnako bar3hA car3hA kara likhane yA anucita mahattva dene lageMge to vaha leMgvana sarvamAnya va prAmANika nahIM ho skegaa| bahuta-sI bAra aisA anubhava hotA hai ki koI grantha yA kavi sAdhAraNa hotA hai para hama usakI bahuta prazaMsA kara dete haiM aura kahIM kahIM mahatvapUrNa grantha ko niSpakSapAta se nahIM par3hane ke kAraNa usako sAdhAraNa batalA dete haiM, yaha ucita nahIM kahA jA sktaa| ataH jahA~taka ho sake taTasthatA ke sAtha adhyayana karane kI ora dhyAna rakhanA Avazyaka hai / sAmpradAyika dRSTi va bahAve meM na livakara ghaTanA. eka vastu ko ucita mahatva denA hI upayuka hai| ... uparyuka bAta kisI vyakti vizeSa ko lakSya karakaM nahIM limbI gayI haiM para prasaMgavaza sAdhAraNatayA dhyAna meM rakhane ke liye hI likhI gayI haiM / AzA hai pAThaka ise ucita artha meM grahaNa karanekA dhyAna rakheMge / isa prAyaGgika bhUmikA ke bAda mUla viSaya para prAtA huuN| jaisA ki maiM pUrva kaha cukA hU~ ki paM0 govindarAyajI ke lekhakA aAdhAra di0 sAhitya hai para usaka AdhAra grantha kitane prAcIna hai ? lekha meM nirdeza nahIM hone se prAcInatA va prAmANikatA ke viSaya meM kucha kaha nahIM sakatA para usameM prakAzita kaI bAteM prAcIna zve. sAhitya meM bhinna prakAra se varNita dekhane meM pAI haiM unhIM kI yahA~ sUcanA kara detA huuN| 1 zrApaka lekha meM vaizAlI ke rAjA caTaka kI pahilI kanyA priyakAriNI kA vivAha siddhArtha se huzrA aura usI se mahAvIra kA janma huA. batalAyA gayA hai, para zve. Avazyaka cUrNi Adi ke anusAra mahAvIra kI mAtA ceTaka kI kanyA nahIM, para bahina thii| ceTaka kI putrI jyeSThA kA bha. mahAvIra ke bar3e bhAI naMdIvarddhana se vivAha honekA ullekha usI prantha meM avazya AtA hai| 2 Taka kI sAta kanyAe~ thIM, yaha to ThIka hai para unake krama, nAma, evaM patiyoM ke nAma, va dhAna ke sambandha meM zrAvazyaka caNi se govindarAyajI ke livita kramAdi bhinna haiM yathA

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kiraNa 9] Avazyaka varNa ke anusAra pati putrInAma bha0 mahAbIra ke samakAlIna nRpati gaNa 1 prabhAvatI 2 padmAvatI 3 mRgAvatI 4 zivA sthAna nagara --- vItibhaya udayana dadhivAhana caMpA zatAnIka kauzambI ujjayinI prathota 5 jyeSThA naMdIvarddhana kuMDagrAma 6 sujyeSThA -- kumArikAvasthA meM dIkSA 7 cellaNA zreNika rAjagRha paM0 govindarAyajI ke lekha ke anusAra ka putrInAma 1 priyakAriNI siddhArtha 2 mRgAvatI zatAnIka dazaratha udayana sAtyaka ( vivAha se pUrva dIkSita ) 3 suprabhA 4 prabhAvatI 5. jyeSThA pati 13 sthAna nagara kuMDalapura kazAstrI herakaccha roruka gaMdhAra inameM se cUrNi kA samarthana mUla AgamoM se bhI hotA hai ataH vizeSarUpa se mAnya kiye jAne yogya hai / jaise prabhAvatI ke pati udAyana kI rAjadhAnI siMdhu sauvIra deza ke vItibhaya nagara meM hone va unake uttarAdhikArI zrabhIci kumAra bhAnajA ) Adi kA ullekha bhagavatIsUtra meM vistAra se AyA hai ataH unakI rAjadhAnI kaccha kAThiyAvADakA roruka batalAnA sahI nahIM pratIta hotA / vizeSa jAnane ke liye muni jina vijayajI kA "vaizAlinA gae sattAka rAjya no nAyaka rAjA ceTaka" lekha dekhanA cAhiye jo ki jaina sA0 saMzodhaka varSa 2 4 meM prakAzita hai| ceTaka ke sambandha meM eka anya lekha vizvavANI ke gata agasta ke zrama meM bhI prakAzita hai| 1 3 daza dezakI rAjadhAnI harakaccha va rAjA dazaratha batalAyA gayA hai taba zve0 zrAgamAnusAra rAjadhAnI dazArNapura- mRtikAvati kA rAjA damabhadra thA jo ki bha0 mahAvIra ke pAsa dIkSita huA thA / 4 kauzAmbI nareza zatAnIka ke dIkSita hone evaM unake tIna anya uttarAdhikArI hone ke pazcAta udayana kA rAjA honA likhA gayA hai para jainAgamoM ke anusAra zatAnIka ne dIkSA grahaNa nahIM kI vaha vaise hI kAladharma ko prApta huA / mRgAvatI bha0 mahAvIra ke pAsa dIkSita avazya huI thI / bhAgavata purANa meM 3 rAjAoM kA honA va sahasrAnIka kA zatAnIka ke pada para AsIna honA kahA gayA hai para vaha sahI nahIM pratIta hotA / jainAgamoM ke anusAra sahastrAnIka zatAnIka kA pitA thA aura zatAnIka ke samaya udayana choTA avazya thA para rAjakArya mantriyoM kI sahAyatA se mRgAvatI saMbhAlatI thI / mRgAvatI ke dIkSA lenepara udayana kA rAjyAbhiSeka huA thA / ataH zatAnIka kA uttarAdhikArI udayana huA na ki bIcameM anya tIna vyakti / 5 jIvandhara kI kathA kA AdhAra kitanA prAcIna hai ? kahA nahIM jA sakatA ataH usa kathA meM jitane rAjAdi ke nAma thAye haiM ve mahAvIra ke samakAlIna the yaha saMdigdha hai ? ukta kathAnusAra mithilAkA

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[ bhAga 15 rAjA govindarAja thA taba jainAgamoM ke anusAra tatkAlIna mithilA ke rAjA kA nAma jitazatru yA janaka thA / jitazatru ke dhAriNI nAmaka rAnI thI / 6 vazAlI ko Ajakala kI tirahuta nagarI hone kI saMbhAvanA kI gaI hai para usakA vartamAna nAma vasADapaTTI prasiddha hI hai / baha Aja bhI mujaphpharapura evaM hAjIpura se 23 mIla para avasthita hai| 7 zrAvasti ke rAjA prasenajita kA nAma jaina sAhitya meM jayarIta honA batalAyA gayA hai para vaha ullekha di0 granthoM meM hogA / zve0 AgamAnusAra zrAvasti kA rAjA jitazatru thA evaM zvetAmbikA kA rAjA pradezI thA / 14 bhAskara 8 ArAdhanA kathAkoza ke ullekhAnusAra avanti sukumAra ko mahAvIra kAlIna ( pradyota ke rAjya meM) batalAyA hai para zve0 zrAvazyaka cUrNi Adi prAcIna granthoM ke anusAra vaha AcArya zrArya suhastI ke samaya meM huA hai jinakA samaya vI0ni0 246 se 299 hai / vizeSa jAnane ke liye vikrama smRti grantha meM DA0 zAlaMTikAu ( subhadrA devI ) kA " jaina sAhitya meM mahAkAla maMdira" zIrSaka lekha dekhanA cAhiye / arthAt govindarAyajI ke ukta choTe se lekha meM bAtoM meM zve0 prAcIna sAhitya se matabheda pratIta hotA hai| zvetAmbara jainAgamoM evaM caritra granthoM meM se ukta lekha meM varNita rAjAoM ke atirikta jina rAjAoM kA ullekha zramaNa bha0 mahAvIrAdi meM milatA hai unakA yahA~ nirdeza kara diyA jAtA hai 1 3 AlabhiyA, banArasa, lohArgala, kAkaMdI, kaMpillA ke tatkAlIna rAjA kA nAma jitazatru thA / saMbhava hai jitazatru asU rAjAoM kA eka vizeSaNa bhI ho / 2 kanakapura ke rAjA kA nAma priyacanda aura rAnIkA nAma subhadrA thaa| unake yuvarAjakumAra vaizramaNakumAra aura yuvarAja ke putrakA nAma dhanapati thaa| inameM se dhanapati bha0 mahAvIra se dIkSita hue the| 3 pRSTha caMpA ke rAjA zAla aura choTe bhAI yuvarAja mahAzAla mahAvIra se dIkSita hue| inake rAjyakA uttarAdhikArI inakA bhAnajA gAganti huA, usane bhI dIkSA lI thI / 4 koTivarSa ke rAjA kirAtarAjane sAketa nagara meM bha0 mahAvIra se dIkSA lii| 5 campA ke rAjA kA nAma jinazatru aura datta likhA milatA hai / datta ke ravatI rAnI va mahacaMdrakumAra putra thA / kumArane bha0 mahAvIra se dIkSA grahaNa kii| pIche kozika ne caMpA apanI rAjadhAnI banAI / 6 purimatAla kA rAjA mahAbala thA / potanapura ke rAjA prasannacaMdra ne bha0 mahAvIra ke pAsa dIkSA lI thii| Avazyaka cUrNike anusAra ye kSitipratiSThita evaM guNacandra gaNi ke anusAra tAmralipi ke rAjA the / 7

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kirayA 1] 8 polAsapura ke rAjA vijaya the, jinakI rAnI zrIdevI ke putra atimuktaka kumAra meM bha0 mahAvIra se dIkSA jI / 9 banArasa ke rAjA zralakSa ko bha0 mahAvIra ne dIkSita kiyA thA / 10 mahApura ke rAjA kA nAma bala, rAnI kA nAma subhadrA, rAjakumAra kA nAma mahAbala thA / mahAbala bha0 mahAvIra ke pAsa dIkSita hue the / 11 mRgagAma kA rAjA vijaya kSatriya evaM rAnI mRgAvatI thI / 12 rohItaka nagara kA rAjA vaizramaNadatta evaM rAnI zrIdevI thI / 13 vardhamAnapura kA rAjA vijaya mitra thA / 14 vijayapura kA rAjA vAsavadatta va rAnI kRSNA thI / rAjakumAra suvAsa ne bha0 mahAvIra se dIkSA grahaNa kii| bha0 mahAvIra ke samakAlIna nRpati gayA 15 ne bAlyAvasthA Qu 15 vIrapura ke rAjA kA nAma vIrakRSNa mitra evaM rAnIkA nAma zrIdevI thA / rAjakumAra sujAta bha0 mahAvIra ke ziSya bane the / 16 sAketa ke rAjA mizranaMdi aura rAnI zrIkAntA thI / 17 supa nagara kA rAjA arjuna, rAnI tattravatI thii| rAjakumAra mahanaMdI bhava mahAvIra ke upadeza se pahale zrAvaka phira mAdhu hogaye 1 18 saugandhikA nagarI ke rAjA apratihata evaM rAnI sukRSNA zrI / 39 hastizIrSa nagara kA rAjA adInazatru va rAnI kA nAma dhAriNI thA / 20 sthAnAGga sUtra ke 8 ve sthAnaka meM bha0 mahAvIra ke dIkSita 8 rAjAoM ke nAma haiM- (1) vIrAMgaka ( 2 ) vIrajama (3) saMjaya ( 4 ) yaka (5) zveta (seya ) ( kA putra zivabhadra dhA) (6) ziva (7) udAyana aura 'saMkha' inameM ziva, gajapura ( hastinApura ) evaM udAyana, vItabhaya ke rAjA the / zravazeSa nareza kahA~ ke the ? anveSaNIya hai / naM0 1 se 19 taka rAjAoM kA ullekha "zramaNa bha0 mahAvIra" nAmaka grantha meM hai / TH prasaMgavaza yahA~ eka bAta kA spaSTIkaraNa aura bhI kara denA Avazyaka samajhatA hUM ki bha0 mahAvIrakAlIna sAmAjika evaM dhArmika sthiti ke bAre meM Ajakala jo kucha likhA jAtA hai vaha bhI ekAMgI evaM truTipUrNa haiM / usa samaya meM saba dharmoM ke dharmAcAryoM ke prati bahumAna evaM dhArmika jijJAsA Adi aneka anukaraNIya evaM upayogI bAteM bar3I hI sundara thIM una para koI vidvAn prakAza taka nahIM DAlatA | maiMne apane "bha0 mahAvIra ke samaya kI sAmAjika evaM sAMskRtika sthiti" lekha dvArA vidvAnoMkA dhyAna isa ora AkarSita bhI kiyA thA jo ki mahAvIra saMdeza va 1 zraM 14 meM prakAzita haiM, kheda hai ki abhItaka kisIne dhyAna nahIM diyA / AzA haiM bhaviSya meM usa ora bhI dhyAna diyA jAyagA /

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16 bhAskara 21 "zrImahAvIra" kathA ke anusAra kucha anya rAjAoMke nAma isa prakAra hai sthAna 1 vANijya grAma 2 sAbhAMjanI 3 mathurA 4 pATalikhagaDa 5 zaurikapura rAjA mitra mahAcaMdra bhIdAma siddhAtha zaurikada 6 vRSabhapura dhanAvara 7 Amala kappA (rAyapadoNI sUtra ) seya [bhAga 1 inameM se saMbhavataH sthAnAGga sUtrokta bha0 mahAvIra ke dIkSita se yahI hoNge| isa lekha meM varNita sabhI nRpatiyoM ke nAma aitihAsika dRSTi se sahI haiM yaha nahIM kahA jA sakatA, kyoMki - mAdi grantha eka hajAra varSa taka maukhika rahe haiM ataH vismRti se nAmoM meM raddobadala bhI ho sakatA hai| kaI nAma pole mahAvIra caritra granthoM ke AdhAra se bhI likhe gaye haiM jinakA prAcIna AdhAra ajJAta hai ataH bauddha sAhitya ke AdhAra se jAMca kara ke upayoga karanA Avazyaka 1 inake atirikta pAvApurI ke rAjA hastipAla evaM malAbI licchavi 17 gayA rAjAo kA ullekha kalpasUtra meM milatA hai / 17 gaNa rAjAoM ke nAma anveSaNIya hai| | muni jJAnasundara jI ne prAcIna itihAsa saMgraha bhara meM anya kaI rAjAoM kA ullekha kiyA hai para unakA nirNaya karanA Avazyaka hai 1

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candragupta-cANakya itivRtta ke jaina kAra [le0 zrIyuta bA0 jyoti prasAda jaina ema. e., ela-ela0 bI0 ] samrATa candragapta maurya tathA rAjanIti ke mahAn paNDita prAcArya cANakya bhAratIya itihAsa kSitija ke prAraMbhika pakArAgAna nakSatroM meM sarvAdhika mahatvapUrNa vyakti haiN| yadi maurya candragaptako prathama aitihAsika bhAratIya sAmrAjya sthApita karage kA zreya prApta hai, to AcArya cANakya kevala ukta sAmrAjya ke karNadhAra evaM kuzala vyavasthApaka the varan adhanA bhAratIya rAjanItivijJAna ke prakhyAta Adi niyAmaka evaM praNetA bhI the| itihAsa ke vidyArthI ko ukta donoM vyaktiyoM ke viSaya meM Aja bahata kucha sAmagrI upalabdha hai, aneka prAdhanika inihAsAnveSakoM evaM itihAsa lemboMne una ke sambandha meM paryApta liyA hai| kintu jaba hama tarasambandho patiya mUlAdhAroM para dRSTipAta karate haiM to unheM cAra prakAra kA pAte haiM ---(1) prathama - videzI (yalAnI) lavakoM ke varNana haiM jo 4 thI zatAbdI IsvI pUrva ke natutha pAda meM nayA kA sa mApaka meM pAye / vizeSakara, sikandara gahAna kI yAkamamA kArI senA se samna (326-323 I0 pra0) yavana lekhakoM tathA yavanarAja selyUkasa dvArA magara jya darabAra meM bheje gaye yanAnI gajadana megasthanIja tathA unake AdhArapara Taigo, jasTina, karaTisa Adi' yanAnI itihAsakAroM dvArA likhita bhArata sambandhI vRttAntoM meM bhAratavarSa kI tatkAlIna rAjyazakti, rAjya vyavasthA, evaM deza tathA samAja kI dazA ke apara acchA prakArA par3A hai| parantu ina lekhakoM ne mantrIzvara cAgAkya athavA samrATa candragapta maurya kA koI spaSTa nAmollekha bhI nahIM kiyA aura na unake vyaktitva athavA jIvana sambandhI viziSTa ghaTanAoM ke viSaya meM hI kucha likhaa| tatkAlIna bhAratastha prAcIna nareza kA nAma unhoMne sainDrokasa, sainDrokoTasa, sainDokripTasa, sainDrokuTasa zrAdi rUpoM meM, thor3e-thor3e antara ko liye hue diyA hai, jisakA ki 18 vI zatAbdI ke anta meM sara viliyamajonsa kI kalpanA ke AdhArapara Adhunika itihAsajJa vidvAnoMne samrATa candragupta maurya ke sAtha prAyaH sunizcitarUpa se samIkaraNa mAna liyA hai. yadyapi ukta samIkaraNa meM matabheda kI paryApta gujAyaza hai aura kitane hI vidvAn prabala pramANAdhAra se use bhramapUrNa samajhate bhI rahe haiN| (2) dUsarA aAdhAra brAhmaNa anuzruti evaM sAhitya hai / viSNu Adi hindU purANoM meM to bhaviSyavANI ke rUpa meM prAyaH kevala itanA ullekha hI prApta hotA hai ki 'navanandoM kA 1 ? See Mccriudel's Translations. Viz. T. L. Shah--Ancient India Pt II.

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[bhAga.5 cANakya brAhmaNa nAza karegA aura vahI maurya candragupta ko rAjya degA / ' vizAkhadatta ke prasiddha 'mudrArAkSasa nATaka' meM candragupta maurya kI rAjya prApti ke uparAnta nandoM ke bhUtapUrva mantrI rAkSasa tathA cANakya ke bIca rAjanaitika saMgharSoM evaM kUTa dvandoM kA dilacaspa citraNa hai| ukta nATaka ke TIkAkAra DhuMDhIrAjane cANakya apara nAma viSNugupta brAhmaNa ko daNDanIti kA paNDita, savavidyA pAragata evaM nItizAstra kA prAcArya karake likhA hai; aura candragapta ko nanda kI muga nAmaka zUdrA dAsI kA putra kathana kiyA hai / 'kathA saritsAgara' meM cANakya dvArA nanda ke zrAddha kA nimantraNa svIkAra karane aura zakaTAra ke paDyantra se subandha ke hotA banAye jAne para apanA apamAna gAna krodhAveza meM nanda ke nAza kI pratijJA karane kA varNana hai / astu ina AdhAroM se cANakya ke magadha rAjanIti meM padArpagA karane se pUrva ke itivRtta ke sambandha meM, usako pitRkula, vyaktigata jIvana tathA usakI antima avasthA ke viSaya meM kucha bhI jJAta nahIM hotaa| sAtha hI ye prAcAra candragupta cANakya se lagabhaga eka hajAra varSa se bhI adhika pIche ke haiN| cAgAkya kA svaracita prakhyAta 'arthazAstra' apane zandra maulika rUpa meM Aja upalabdha nahIM hai| kintu viSNugapta nAmaka vidvAn kI TIkA ke rUpa meM jaisA kucha bhI vaha milatA hai kA mUlakanI athavA usake svAmI samrATa candragupta ke itihAsapara kucha bhI prakAza nahIM ddaalnaa| yaH gayA vAstava meM ninAnna AsAmpradAyika evaM anAtmavaijJAnika dRSTi se lignA gayA hai, aura prApane vartamAna rUpa meM paryApta truTita evaM ne ekapUgo hai| (3) tIsarA asAra bauddha anuzrAna hai / moggalana ke bauddha itihAsa grantha 'mahAvaM meM cANakya brAhmaNa dvArA ko pAveza meM dhanAnanda kA nAza karake mauryoM ke vaMzaja candragupta ko sakala jambUdvIpa kA rAjA banAne kA ullekha karate hA cApAkya ko tanazilA ke eka brAhmaNa kA putra, tInoM vedoM kA jJAtA, zAstroM meM pAraMgata. mantra vidyA meM nipuNa aura nIti zAstra kA prAcArya banAyA hai / gahAvaMza ke atirikta 'satthapyakAsinI' (siMhalI saMskaraNa) jisake ki AdhAra theravAdiyoM kI sIhalaTTha kathA' tathA dhammAvikoM kI 'uttara vihAraTTa kathA' haiM, aura 'mahAbodhisaH mahAparinirvANasutta' 'nandapetavastha' Adi granthoM meM bhI candragupta, cAgAkya, nandoM, mauryoM Adi ke sambandha meM kucha sAmAnya saMkSipta ullekha haiN| vaMsatthappakAsinI ke anusAra rAjA dhanAnanda bar3A dAnazIla thA, usakI dAnazAlA meM nityaprati dAna vitaraNa hotA thA aura lagabhaga eka karor3a mudrA prativarSa isa prakAra dAna kI jAtI thiiN| isa kArya ke liye rAjAne eka dANagga (dAna vibhAga) sthApita kiyA thA jisakI vyavasthA eka saMgha (samiti dvArA hotI thI aura usakA adhyakSa zAstrArtha meM vijayI sarvAdhika vidvAn hotA thA jo ki 'saMghabrAhmaNa' kahalAtA thaa| saMyogavaza apanI yogyatA ke bala se cANakya ko yaha pada prApta huA kintu usakI asahya kurUpatA ke kAraNa rAjA ne use balapUrvaka dAnazAlA se nikalavA diyaa| ataH nanda, krodhI cANakya kA kopa bhAjana huA a

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kiraNa 1 ] 'candragupta cANakya itivRtta ke jaina AdhAra' candragupta kI sahAyatA se nAza ko prApta huA / isa prakAra bauddha anuzruti se bhI candragupta cANakya kI jIvana sambandhI ghaTanAoM para vizeSa adhika prakAza nahIM par3atA, aura phira ye grantha bhI sudUra siMhala meM ukta ghaTanAoM se eka sahasrAbda ke uparAnta hI likhe gaye haiM / 65 (4) cauthA AdhAra jaina sAhitya aura anuzruti hai / isa AdhAra kI sabase vizeSatA yaha hai ki yaha candragupta maurya evaM mantrIzvara cANakya donoM hI vivikSita vyaktiyoM ke jIvanapara Adi se antataka donoM ke hI janma se unakI mRtyutaka acchA vizada prakAza DAlatA hai, sAtha hI isa AdhAra kA prAmANika silasilA prAyaH ukta vyaktiyoM ke samaya se hI prArambha ho jAtA hai aura zanaiH zanaiH vikAsa ko prApta hotA huA madhyakAla taka calA AtA hai / vipula, vividha, vizada, vyApI, prAya: paraspara evaM pUrvApara aviruddha, prAmANika evaM prAcInatama hote hue bhI, kheda isI bAta kA hai ki itihAsakAroM ke hAtha isakI bahudhA upekSA hI huI hai, aura isakA jaisA cAhiye thA vaisA upayoga nahIM ho pAyA / isa AdhAra ko nimnalikhita pA~ca zreNiyoM meM vibhAjita kiyA jA sakatA hai (a) digambara kathA sAhitya - zivArya kI bhagavatI zrArAdhanA ( 1 lI zatAbdI I0 pU0 ), usakI TIkAe~ (4 thI se 12 0 ), haripeA kA tatkathAkoSa (131 I0), prabhAcandra kI ArAdhanA kathA pracanya (1050 I lagabhaga), zrIcandra kA kapAkoSa ( 12vIM 13 vIM za0 ); nemi kA nakopa (130 I0 lagabhaga) ArAdhanAsAra kathAstu, guarresent ityAdi (ba) zvetAmbara zrAgama sAhitya - vizeSakara uttarAya evaM Avazyaka sUtroM para racI gayIM niyuktiyA~ evaM cUMyA~, haribhadrIya Avazyaka vRtti devendragaNikRta subodha Adi / (sa) aitihAsika grantha- hemacaMdrAcArya kRta sthavirAvali caritra arthAt pariziSNaparva, ratnanaMdi AcAryakRta bhadrabAhu caritra, devacaMdakRta rAjAvalika Adi / (da) suTakara grantha - yathA prAkRta maraNamAha Adi / (ya) jaina zilAlekha dakSiNa bhAratastha mUr3avadrI yAdi sthAnoM meM upalabdha samrAT candragupta sambaMdhI aneka prAcIna zilAlekha, samrAT priyadarzI ke zilAlekha, kaliGga samrAT khAravela ke abhilekha, sudarzana jhIla ke lekha zrAdi / aura ina saba jainAdhAroM kA mUlasrota digambara grAmnAya kA 'aGgavAdya zruna' thA jisake katipaya avazeSa, digambara, vetAmbara saMghabheda ke pazcAt zvetAmbara 'payannAsaMgraha ke rUpa meM prasiddha hue / ukta aGgabAhyazruta athavA payannoM kI vipaya sAmagrI saMkSipta gAthAbaddha sUtra rUpa meM guru paramparA dvArA maukhika dvAra se candragupta cANakya ke svasamaya se lagabhaga 100 I0 pU0 taka askhalita, avikRta rUpa meM hI calI AyI thI; tatpazcAt vaha paramparAgata zruti bhI anyoM ke sAtha-sAtha lipibaddha bhI honI prArambha ho gayI aura maukhika dvAra se

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bhAskara [bhAga 15 bhI bAcaka guruoM ko paramparA dvArA surakSita rahatI calI gyii| avazya hI kAladoSa tathA nityaprati vRddhigata evaM vistAra ko prApta hote hue sampradAyoM, saMghoM, gaNoM, gacchoM Adi ke kAraNa vAstavika ghaTanAoM kI eka mUla anuzruti bhI kaI vibhinna dhArAoM meM ba~Takara kucha sAmAnya antaroM ko liye hue kucha vividha, vikasita evaM sadoSa bhI hotI calI gayI / tathApi vivantita ghaTanAoM ke sambandha meM anya sarva anuzrutiyoM aura AdhAroM kI apekSA adhika mahatvapUrNa hai| uparyukta jaina AdhAroM kA ---AdhAra (ya) ko chor3akara aura vizeSarUpa se (ba) arthAt zvetAmbara sAhitya kA muni zrI nyAga vijaya jIne apane lekha 'cANakya aura usakA dharma'' meM Arya cANakya ko jaina dharmAnuyAyI siddha karane meM saphalatApUrvaka upayoga kiyA thaa| AdhAra sa ya, kA aura kucha aMza meM a, kA upayoga bhI aneka pAzcAtya, paurvAtya vidvAn samrAT candragupta maurya aura antima zrutakevalI prAcArya bhadrabAhu kA guru-ziSya sambandha, candragupta kA jainatva tayA jaina-muni ke rUpa meM saMgha sahita dakSiNa ko vihAra karanA, ghahAM zravaNabelagola ke nikaTa candrAgiri parvana para nivAsa karanA aura samAdhimaraNa ko prApta honA Adi ke siddha karane meM saphalatA ke sAtha kara cuke haiN| phalasvarUpa samrATa candragana ke jainadharmAnuyAyI hone meM aga pAra: kipIniyana vijJAna ko sandeha nahIM hai| zrA bhI kucha dina hue, lavanaka vizvavidyAlaya ke prAcIna manihAma vibhAgA yakSa pro0 sI0 DI0 caTanI mahodaya ne DA0 vigala caraNA lo abhinandana gana meM prakAzita apane eka vinApaNA nimnu ra leda meM anAcAra yA. makarakaNAta upayoga karane hA candragata maurya ke prAraMbhika jIvana aura praraMgataH gantrIrAja cApAkya ke bhI prANika jIvana sambanI ghaTanAoM para AbhUtapUrva prakAza DAlA hai / kintu aApake lekha kA jo sarvAdhika matvA aMza hai vaha ukta jainAdhAroM kA vidvattA pUrNa vivecana hai, yadyapi usoM kaI sthAnoM para paryApta matabheda kI gAyA hai aura koI koI vicAra bhramapUrNa bhI patIna honA, ki mI ukta vimA yanIya uAyogo evaM uddhata karane yogya hai| ataH Apa ke zabdoM meM "jainiyoM kA pAna evaM saMskRta laukika sAhitya candragupta evaM cANakya sambaMdhI anuzruti kI kama se kama do dhArAe~ prastuta karatA hai, jinameM se eka (zve0) Avazyaka evaM uttarAdhyayana (Agama sUtroM) kI vyAkhyAoM meM upalabdha hotI hai aura dUsarI vizeSarUpa se (diga0) jaina kathAsAhitya meN| 'Avazyaka' kI parampaga mUlataH vahI hai jo 'uttarAdhyayana' kI, yadyapi ina donoM ke bIca katipaya tatsambaMdhI gogA bAtoM meM kucha antara hai| ina donoM hI (zve0) anuzrata dhArAgoM ke bIja ukta donoM pAgama sUtroM para niyuktiyoM arthAt saMkSipta padya vyAkhyAoM meM upalabdha hote haiN| kAnA - kiraNa / 4. 115

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kiraNa 1 'candra gapta-cANakya itivRtta ke jaina prAdhAra' kAlAntara meM, prAcIna jaina vidvAnoM ne, jinhoMne nizcaya hI jaina zrAmnAya meM garu paramparA se cale Aye ukta kathAnakoM ko vizvasta rUpa se surakSita rakkhA thA, unheM vividha upAkhyAnoM ke saMvardhana se vikasita kiyA, ye kathAnaka athavA upAkhyAna isa prakAra aneka zatAbdiyoM taka vAcaka guruoM kI paramparA meM maukhika dvAra se smRti meM surakSita rahate cale Aye / kitane kAla taka candragupta-cANakya sambaMdhI anuzrutiyA~ kevala smRti meM hI surakSita rahatI rahIM, yaha nizcita rUpa se nahIM kahA jA sakatA, kintu yaha sambhava nahIM hai ki aisA devarddhi kSamA zramaNa kI prasiddha ballabhI vAcanAke- jo vIra nirvANa (lagabhaga 486 I0 pU0) se 180 athavA 113 varSa pazcAt huI thI-uparAnta rahA ho| yaha vAcanA zvetAmbara siddhAnta aura usakI vyAkhyAoM ke saMkalana evaM lipibaddha karane ke liye huI thii| candragupta sambandhI anuzruti kA sarva prathama likhita rUpa saMbhavatayA Avazyaka niyukti kI cUNi' meM upalabdha hotA hai| usake AdhAra para san 740-770 I0 ke bIca kisI samaya vidyAdhara kula (gaccha) ke prasiddha jaina TIkAkAra haribhadrasUri ne candragupta cANakya kI kathA ko bar3e vizada rUpa meM varNana kiyA aura usameM bahuta-sI prasaMga kI bAteM bhI sammilita kI, kintu aisA jo ki vizvAsa kiyA jAtA hai, unheM usa sambaMdha meM maukhika paramparA se prApta huI thii| yaha kathA zvetAmbara Agama ke dvitIya mUlasUtra 'Avazyaka' para unake dvArA saMskRta meM racI gaI Avazyaka sUtravRtti' meM upalabdha hotI hai| usake lagabhaga tIna zatAbdI pazcAt zvetAmbaroM ke prathama mUlamutta 'uttAdhyayana' para apanI vyAkhyA meM devendragagi ne yaha kathA prAkRta bhASA meM naye zire se likhI, jisa ke bIca bIca meM unhoMne prAkRta evaM saMskRta padyoM kA bhI samAveza kiyaa| unakI yaha TIkA 'sukha codha' nAma se prasiddha hai aura san 1883 I0 meM samApta huI pratIta hotI hai| yaha bAta suspaSTa hai ki devendragaNi ne 'Avazyaka vRtti' meM varNita candragupta-cANakya kI kathA kI upekSA kI, kintu sAtha hI sAtha yaha bAta bhI utanI hI satya hai ki unhoMne apane kathAnaka ko mUlataH 'Avazyaka cUgiNa' para adhArita kiyA, jisameM se unhoMne apanI kathA kA prakRta pATha bahulatA 1 isa vidvAn lekhaka ke matAnusAra mahAvIra nirvANa san 486 I0 pUrva meM huA thaa| kintu prabala pramANAdhAroM se yaha bAta bhalI prakAra sunizcita ho cukI hai ki mahAvIra nirvANa 527 I0 pUrva meM huA thaa| (jyo. pra. ja.) 2 zrAvazyaka niyukti cUrNi-pR. 563-565 (jaina baMdhu priTiMga presa indaura 1928 I0) noTa-yaha bAta kevala zvetAmbara anuzruti ke liye kahI jA sakatI hai, kyoMki digambara anuzruti (kathAsAhitya) evaM AgamoM kA lipi baddha honA to pahalI zatAbdI I0 pUrva se hI prAraMbha hogayA thaa| zve. AgamoM para niyuktiyoM barAhamihira jyotiSI ke bhAI zve. prAcArya bhadrabAhu dvArA 6 ThI zatAbdI IsvI meM racI gaI. tadanantara cUrNiyA~ bnii| (jyota pra. jai0)

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22 bhAskara [ bhAga 15 ke sAtha uddhata kiyA hai; saMbhavataH unakA uddezya mUla kathA ko una katipaya saMzodhanoM evaM parivartanoM ke sAtha punaH nirmita karane kA thA jo ki unakI svaguruparamparA dvArA sammata the athavA usa AmnAya meM, jisase unakA svayaM kA sambaMdha thA, svIkRta the| vivikSita kathAnaka kA eka anyarUpa sthavirAvali caritra' arthAt 'pariziSTa parva' meM upalabdha hotA hai, jise ki hemacandramUri ne apane triSaSThiza nAkA purupa caritra' nAmaka grantha ke pariziSTa rUpa meM lagabhaga san 1165 I0 meM saMskRta padya meM racA thaa| yaha kathAnaka pradhAnataH haribhadrIya zrAvazyaka vRtti meM varNita kathA para AdhArita hai aura 2762 zloka pramANa hai| isa sambaMdhoM yaha kahA jA sakatA hai ki anuzruti kA vaha aMza jo candragupta ke rAjyAbhiSeka ke pazcAdvartI samaya se sambaMdhita hai, cAhe haribhadra dvArA athavA devendragaNi dvArA varNita huA ho, itihAsa meM adhika mahatva nahIM rkhtaa| isa anuzruti kI dUsarI dhArA kA, jo ki vizeSarUpa se jaina kathA sAhitya (digambara) meM upalabdha hotI hai, sarvotkRSTa pratinidhitva hariSeNa ke 'bRhatkathAkoSa', prabhAcandra ke 'ArAdhanAsatkathAprabaMdha'. brahmanemidatta ke ArAdhanAkathAkoSa, tathA zrIcandra ke 'kathAkoSa' 3 meM prApta hotA hai| jahAM taka ina granthoM ke sAhityikarUpa kA sambaMdha hai. haripeNa aura nemidA ke kathA kopa saMskAra meM haiM aura zrIcandra kA prAkRta padya meN| ukta kathAnaka sahita mAlagandra meM pApa AyunA jJAna nahIM hai. jabaki prabhAcandra kA grantha saMhAla gadya meM hai| cAroM kA kopoM meM sarva prAcIna aura saMbhavatayA sarvAdhika mahatva pRrga harighA (13:30 mA kamAkopa hai aura sabase antima nemidatta (lagabhaga 1530 I0) kA, jabakizAnadAnI nIka ke kAla meM race gaye / ukta cAroM hI granthakAroM ne apanI anuzrata kathAeM jainI (vimalake eka prAcIna sara ArAdhanAgrantha-arthAt zivAya, zivakoTi athavA zivako vAcAya ke bhagavatI ArAdhanA se prApta kI pratIta hotI haiN| * khambaka ke isa kathana kA kAlA yaha pratIta hotA hai ki cUMki candragupta ke rAjyAbhiSeka ke uparAnta kA itihAsa bhAnunika vidvAnoM ne anya jainenA AdhAroM se bhalI prakAra sunizcita kara liyA hai, ataH umameM jainAcAra meM mila anubhUti ke sAtha kahIM 2 virodha hone ke kAraNa usa sambaMdha meM jana anubhUti ko mahatva nahIM denA caahiye| 2 yaha kayAkopa-30 e. ena. upAdhyaM dvArA saMpAdita. pR. 339-338, bambaI 1943 3 vahIM, bhUmikA pR 57 5H 4 vaho---prazasti zlo. 11-12 (= 931-532 I0); winternity-Hist of Incl. Jit.jip.514. 5 yaha dhArAdhAnA athavA mUlArAdhanA bhI kahalAtA hai (mUlArAdhanA-saM0 TIkA tathA hi. anuvAda paTTA 1556-zolApura 153.5), DA. upAdhye kA yaha kahanA ki isa grantha kI bhASA zaurasenI prAkRta hai, ThIka hI hai (bRhankA bhU0 pR0 50), kintu vaha amizrita nahIM hai, kyoMki usameM dhamAgadhI zabda bhI pAna paratyA meM punahA haiN|

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kiraNa] candragupta-cAyAkya itivRna ke jaina aAdhAra' aura yaha grantha apanI bhASA saMbaMdhI tathA pAThagata vizeSatAoM kI dRSTi se prathama zatAbdI IsvI kA ho sakatA hai| kintu 'bhagavatI ArAdhanA' svayaM ukta anuzruti kA mUla srota nahIM pratIta hotA, kyoMki ukta upAkhyAna saMgraha ke dvArA isa anuzruti ko aura adhika prAcInatara kAla taka lakSita kiyA jA sakatA hai| vastutaH, cAgAkya-candragapna anuzrati ke pASANAvazeSa 'payannoM' ke sAhityika stara meM jar3e prApta hote haiM. (arthAt payatne) jaisA ki jJAta hai, zvetAmbaroM ke Agama sAhitya aura digamcoM ke 'aGgavAyana' kA aGga hai| daza phyannoM meM se ve do jinameM ukta anuzruti kA bIjabhUtaka meM upalabdha hotA hai, 'bhaTTa parinnA' aura 'sNthaar'| ina donoM meM hI jainamuni ke rupa meM cAgAya ko mUla kathA vatamAna jainadharma ke prasthApaka bhagavAna mahAvIra dvArA pratipAdita evaM svIkRta dhArmika AcaraNa ke samarthana evaM dRSTAnta rUpa meM, sarvA prathama upalabdha hotI hai| pAtroM kI tithi sunizcita rUpa se jJAta nahIM hai, kintu isa bAta ko dhyAna meM rakhate hae ki muvista pAt digambarAcArya, nigrantha dArzanika kundakunda aura unake suyogya ziSya mAnine...jo ki donoM hI prathama zatAbdI IsvI ke prAraMbhika bhAga meM DAama divA agara 6 hamane yaha tithi anumAnataH prastuta kI hai kyoMki vaha mAya: lIka hI mAlabha honI hai| tathApi isa sambaMdha meM aura adhika boja vAnchanIya hai| hAla meM lA subina saMkana nahIM milatA ki zivAya kundakunda aura umAmAmi yatA --- .. mAnA hai.-- (nayA Zee ... V. Rudra) (noTa-zivA ke samaya ke sambaMdha meM ....... " nI aura jaba katamI abhinandana grandha / ---- 7 digambA dvAdazA zUla se itara pagAra sAhiba kA meM hai| 8 dekhiye-catuH zaraNAdibharA mAnyatA kI rakSA (mAdA kiraNa naM046), bhaTTaparinnA padya 162; saMcAra pa.. 71-75 9 yadi digambara padAvali ko vibhAgAta mAnA jAya nI meM ubAvAmI ko prathama zatAbdI I0 (vi0 saM0 101 = 44 I.) kA vidvAna mAnanA hogA, kintu ye pahAvaliyAM, cAhe zvetAmbaroM kI ho athavA digambaroM kI. paraspara itanI virUdha meM ki unake dvArA prastuta nidhikramoM para parA bharosA karanA kaThina hai| sarasvatI gaccha ko digambA paTAvali ke umAsvAmI sabAha dvi.. se jo ki bha0 mahAvIra ke pazcAt ave guru the (yahAM lebaka ko bhrama hu , vivikSita bhadrabAha di. 7 veM nahIM 27 veM guru the, bhadrabAhu prathama va the) aura 53 I. pU0 (vi. saM. 4 meM mRtyu ko prApta hue chaThe guru the| aura zve0 tapAgaccha padAvali ke anusAra Arya mahAgiri (mRtyu vA ni. 291, tathA kharataraga paTTa ke anusAra vI0 ni0 249) se, jo mahAvIra svAmI ke pazcAta veM guru the. dvitIya guru the| ata: hameM unako 2 rI0 zata0 I. jitanA pIche kA vidvAna mAnanA kisI prakAra ucita nahIM hai (Ind. Aut. XI-p. 446 and 251; XXp. 351) pUrNa sambhAvanA isI bAta kI hai ki kundakunda aura umAsvAmI donoM hI 75 I0 pU0 se 50 I0 ke bIca hue| (noTa-yadyapi lekhaka kI antima anumAnita tithi prAyaH ThIka hai, tathApi guru paramparAka samayAdi vaTi pUrNa haiM)

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[ bhAga 15 ......... bhAskara aGgabAhyazruta (upalabdha) kA pUrA pUrA upayoga kiyA thA", payannoM ke kAla kI antima uttarAvadhi adhika se adhika 100 I0 pUrva mAnI jA sakatI hai| ataH yaha asaMbhava hai ki cANakya aura candragupta kathAnaka kA jo prAcIna rUpa payannoM meM nihita hai vaha IsvI san ke prAraMbha ke pazcAt kA ho| caMki digambaroM ne Avazyaka, uttarAdhyayana tathA payanoM ko apramANika evaM aprAsaMgika mAna kara apane Agama se bahiSkRta kara diyA ataH saMbhava hai cANakya ko jainamuni kA rUpa denA zvetAmbaroM kI hI kRti ho / * yadi yaha bAta ThIka bhI ho to bhI hameM isa bAta kA samAdhAna karanA phira bhI zeSa raha jAtA hai ki taba cANakya sambaMdhI-anuzrati kI ve do dhArAe~ kyoM kara huI, jinameM se eka aAvazyaka aura uttarAdhyayana se saMbaMdhita hai aura dUsarI payannoM se, aura ina donoM ke bIca itane antara kyoM lakSita hote haiN| 1. kundakunda, aura umAsvAmI kI racanAoM kA samAveza digambaroM ke 2 re veda-dravyAnuyoga meM hotA hai| 15 yaha vizvAsa karanA kaThina hai ki ubhAsvArga ke tatvArthAdhiAma sUtra japA jaina siddhAnta evaM yAcAra kA sArasaMkalana: jo jainadharma meM hI sthAna rakhanA haiM jaiggA ki bauddhadharma meM vizuddhimaga disambara mAdAyaka dvArA apane aGga evaM amAyasI , kAkA AmA bhalI pramaH sunizcita karane meM bhI pUrva macA jA sakA ho| ___* yA kathana satya nahIM mAlama hotaa| jaina anuzrati meM sarvatra cANakya apane antima jIvana meM jaina muni ke rUpa meM milate haiN| ne0 ne unheM jaina muni kA rUpa nahIM diyA valki zva0 dhArA ke lipi baha hone se lagabhaga 500 varSa pUrva lipibada huI jainadhArA ke kathA granthoM meM jaisA ki para degya, pAye :-ve samAdhi para dvArA mana ko prAta hone vAle a jaina muni ke rUpa meM hI citrita hue haiN| (jyo. pra. ja.)

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efore water paTTe paravAne [ le0 zrIyuta bha~varalAla nAhaTA ] prAcIna kAla se rAjAoM kA prabhAva jana sAdhAraNa para bahuta adhika rahA hai / isIke paricAyaka "yathA rAjA tathA prajA" nAmaka lokokti sarvatra prasiddha hai| isake do pradhAna kAraNa haiM, pahalA to rAjA ko loga Izvara mAnakara unake vacana evaM anuzAsana ko mAnya karate the aura rAjA ke prasanna honepara sammAna, dhanAdikA lAbha hone kI bhI AzA rahatI hai| ataH svArtha evaM dabAva kAraNa rAjA loga jisa kArya se prasanna raheM vahI kArya karane kI janatA kI pravRtti hotI hai / dUsarA hai " mahAjana yena gataH sa panthAH " " evaM gatAnugatiko lokaH " vAlA jana mAnasa vAstava meM hareka vyakti vicAraka suzikSita evaM vivekI nahIM ho sakatA | sabhI samaya meM yahI dekhane meM AtA hai ki kucha ine gine vyakti U~ce uThate haiM adhikAMza vyaktiyoM ke vicAroM evaM pravRttiyoM kA stara sAdhAraNa hI rahA karatA hai / zrataH jana-sAdhAraNa ko jo jisa tarapha jhukAnA cAhatA hai prabhAvazAlI vyakti usI ora mukA sakatA hai / rAjAoM ke pAsa to aneka prakAra ke sAdhana evaM satA rahatI hai ataH unakA prabhAva sarvAdhika honA svAbhAvika hI hai| isI bAta ko dhyAna meM rakhakara samaya samaya para dharma pracArakoM ne apane dharma ke prati rAjAoM evaM viziSTa adhikAriyoM ko AkarSita karane kA lakSya rakhA va prayatna kiyA hai| bhAratavarSa ke itihAsa kA siMhAvalokana karane para yaha spaSTa hotA hai ki rAjAoM se adhika prabhAvazAlI vyakti yadi koI hotA thA to vaha dharmapracAraka | kyoMki bhArata abhyA pradhAna deza hai yahA~ tyAga, tapazcaya evaM dharma ke prati saba samaya atyadhika Adara rahA 1 ataH rAjA mahArAjA bhI dharmapacAraka mahApuruSa RSi muniyoM ke pairoM meM apanA mastaka kukAte the| bha0 mahAvIra ke samaya para hI vicAra kareM to kitane rAjA mahArAjA yadi unakA jahA~ kahIM upadeza hotA bar3e bhakti bhAva se zrAte evaM usase prabhAvita hokara tyAga gArga svIkAra kara lete the / isI prakAra mahAtmA buddha kA prabhAva bauddha granthoM se bhalIbhA~ti vidita hotA hai / usake pazcAt samrATa azokane bauddha dharmakA kitanA jabaradasta pracAra kiyA va samrAT sampati ne jaina dharmakA, yaha jaina evaM bauddha sAhitya se spaSTa | dakSiNa meM di0 2 sampradAya ko jahA~taka zrAzraya milA vahA~ taka usako bar3hatI hotI hI gayI | mAravAr3a evaM gujarAta meM zve0 sampradAya ko rAjAzraya milA to usakA sitArA camaka uThA / jaina itihAsa ke vidyArthI se bhI ye bAteM aparicita nahIM haiM / madhyakAlIna bhAratIya itihAsa se yaha bhI jJAta hotA hai ki apane apane dharma evaM sampradAya kA prabhAva bar3hAne ke liye rAjAoM ko AkarSita karane ke liye dhArmika viSayoM para

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[ bhAga 15 reummam rAjasabhAoM meM bar3e-bar3e zAstrArtha kiye jAte the| kahIM kahIM unameM yaha zarta bhI taya ho jAtI thI ki jisa dharmakA AcArya zAstrArtha meM niruttara va parAsta ho jAya use usa rAjya meM praveza karane kA adhikAra nahIM rahegA; ataH rAjAzraya naSTa honepara anya sampradAyavAloM ko bar3I vipatti kA sAmanA karanA par3atA thaa| rAjyAzraya prApta karanA dharma pracAra kA pramukha sAdhana bana cukA thaa| isa bAta ko dhyAna meM rakhakara jainAcAryoM ne bhI aneka rAjA mahArAjAoM para prabhAva DAlakara samaya para dharmonnati kI hai| zve0 prAcArya vappabhaTTi sUri ke Ama rAjA evaM prAcAya hemacaMdra ke kumAramAlako jaina dharma kA pratibodha dekara zAsana prabhAvanA karane kA varNana aneka granthoM meM vistAra se kiyA hai aura ve zAsana prabhAvaka mahApuruSa mAne gaye haiN| - bhAratIya narezoM kI vilAsitA evaM pArasparika phaTa ke kAraNa bAhara se zrAkara musalamAnoM ne apanA zAsana jamA liyaa| pahale-pahala unakA AkramaNa apanA rAjya sthApita karane ke liye nahIM huaa| para bhArata dhana dhAnyAdime bahuta samRddha thA usI para unakI A~kheM lagI huI thiiN| kintu jaba unhoMne dekhA ki yahIM-vAloMse hameM sahAyatA mila rahI hai to ve kaba cakanevAle the| musalamAnI zAsana se bhArata ko sabase adhika mahatva kA yadi koI nukasAna huA to dhArmika evaM sAMskRtika dRSTi se huaa| matAndha musalamAnoM ne apane dharma kA pracAra bar3e anyAya evaM karatA ke sAtha kiyA / bhAratIya dharmoka prAcIna smAraka kalApUrNa mandira-mUrtiyoM AdikA jisa hRdayahInatA se vinAza kiyA gayA vaha kabhI bhI bhUlA nahIM jA sakatA / sthAnIya janatA ke sAtha jisa barbaratA-amAnuSika DhaMga se ve peza Aye usakA varNana par3hane se hI romAMca hone lagatA hai| ataH kuzala jainAcAyoMne svadharma rakSA ke liye una musalamAna zAsakoM ko prabhAvita karanA ucita smjhaa| kucha jaina vyApAriyoM kA musalamAna grAhakoM se acchA sambandha thA kaI jaina vyakti unake zAsana saMcAlana meM adhikArI rUpa meM yoga dete the| unakI mAraphata musalamAna samrAToM evaM sUbedAra, vajIra Adi se milakara jainAcArya unheM prabhAvita karate aura unako apane dharmapara kiye jAnevAle atyAcAroM se bacAte, atyAcAra kA saMzodhana karavAte, isIse vidharmI zAsakoM ke hAtha se jitanI kSati anya hindU samAja ko huI usake zatAMza meM bhI jaina dharma ko nahIM haI, yaha unhIM daradarzI kuzala jainAcAryoM kI buddhimattAkA hI suphala hai| kalakatte meM purAtattvavida muni jina vijayajIne apane eka bhASaNa meM isakI prazaMsA bar3e hI gaurava ke sAtha kI thii| unhoMne kahA thA ki gujarAta meM Aja 400 varSa purAnA bhI koI hindU mandira surakSita nahIM hai taba jaina mandira hajAra AThasau varSoM ke bahuta bar3I saMkhyA meM surakSita haiM evaM prAcIna grantha bhI tADa patrAdipara likhita jaina bhaMDAroM meM 1000 varSoMke saikar3oM mila jAya~ge para kisI bhI jainetara saMgrahAlaya meM eka bhI prAcIna prati nahIM miltii| isa bAta para gaMbhIratA se vicAra karane para usa samaya ke jaina muniyoM evaM zrAvakoM ne svadharma rakSA evaM unnati ke liye kitanA

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kiraNa 1 ] mahAn kArya kiyA / yaha spaSTa hue binA nahIM rhtaa| unhoMne apane kalApUrNa maMdiroM evaM camatkArI mUrtiyoM aura granthoM ko bacAyA hI nahIM, para usa vikaTa samaya meM jabaki cAroM ora trAhi-trAhi maca rahI thI, sAhitya evaM dharma kI bAta jAne dIjiye logoM kI jAna ke lAle par3a rahe the, hajAroM naI jaina jainamUrtiyA~ banavAyIM, saikar3oM mandira banavAye / hajAroM grantha nirmANa kiye, naye likhavAye, bar3e-bar3e tIrtha yAtrA ke saMgha unhIM musalamAna samrAToM se pharamAna prApta kara nirvighnatApUrvaka nikAle, apane dhArmika utsavoM ko bar3hAyA arthAt bar3I bhArI unnati kii| isakI tulanA meM Aja ke (saba sAdhanoM ke hote hue bhI) jaina samAja kI kyA hAlata ho rahI hai ? kahane para do bU~da A~sU bahAye binA nahIM rahA jAtA / kahA~ hamAre pUrvajoM ne usa vikaTa paristhiti meM dharmakA mahAn udyoga kiyA aura kahA~ Aja kI nirmAlya jaina janatA / Aja saba prakAra ke sAdhana sulabha hai para hama unakI ora koI bhI dhyAna nahIM dete / vAstava meM yaha sarvathA satya hai ki dharma paMgu hai| usake calAnevAle hI usakI unnati evaM avanati haiM "na dharmo dhArmikaiH binA" / katipaya prAcIna paTTe paravAne 27 jainAcArya jinaprabha sUrijIne samrAT muhamada tugalaka ko jaina dharma ke prati AkarSita kara kaisA dharmodyoga kiyA isa para apane zAsana prabhAvaka jinaprabha sUri "nibandha" meM prakAza DAla cuke haiM evaM samrAT kutubuddIna aura sikandarako camatkRta karanevAle jinacaMdrasUri va jinahaMsasUrikA vRttAnta bhI apane grantha evaM lekhameM de cuke haiN| samrAT akabara para hIravijayasUri va bhAnucaMdra kA prabhAva prasiddha hI hai evaM jinacaMdrasUri, jinasiMhasUri, padmasundarAdike sambandha meM bhI prakAza DAlA jA cukA hai| vaha prabhAva kitanA vyApaka evaM sthAyI huaa| isakA paricaya isa lekha meM prakAzita katipaya paTTe paravAnoM kI nakaloM se pAThakoM ko mila jAyagA / bAdazAhI prabhAva ke kAraNa rAjA loga bhI AcAryoM kI saMtati ko bahuta hI zraddhA kI dRSTi se dekhate the / isIliye ye prakAzita sabhI paTTe paravAne jodhapura ke rAjamAnya vaidyavara udamacaMdrajI gurAMsA ke pAsa haiM unake pAsa se nakala karake yahA~ prakAzita kiye jA rahe haiM: isase bhUtakAlIna jaina dharmake gaurava evaM yatiyoM ke prabhAvAdikA acchA paricaya milatA hai / isa prakAra ke pacAsoM paTTe paravAne anyatra bhI mileMge unheM prakAza meM lAne kA namra anurodha hai / anyathA ve bhaNDAroM meM par3e-par3a sar3a jAya~ge aura dImaka ke bhakSya bana jAya~ge aura jaina itihAsa ke mahatvapUrNa sAdhana naSTa ho jAya~ge / zrAzA hai unakI surakSA evaM prakAzanakI ora zIghra dhyAna diyA jAyagA / chApa mahArAjA vijaya siMhajo ro 1 mutAbika 2 muzrAphika pharamAna AlIsAna tamAma hindusthAna ke bAdazAhoM ke hajarata akabara bAdazAha va jahA~gIra bAdazAha, hajarata zAhajahA~ bAdazAha, hajarata zrAlamagIra

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20 bhAskara [ bhAga 15 auraMgajeba bAdazAha, hajarata mahamada pharukhaziyara bAdazAha gAjI hajarata mahamadazAha bAdazAha, hajarata grahamadazAha bAdazAha, hajarata alamagIra sAno bAdazAha. hajarata bAdazAha gAjIsAha Alama garaja ina tamAma bAdazAhAna ke pharamAna ke mutAbika darjA aura tAjIma va dAda va sanada tamAma va alakA va zrAdAca jagat guru zrAjAraja zrI pUjya zrIjI mahArAja prabhu va hari ( zrI ? ) jinacaMda jaina bAdazAha devazaraNa zrIcaraNa va zrI jina ciraMjIva zrI jinarAja bhora ( sUri ? ) jI zrI jina rastA ( ratna ? ) bhora ( sUri ? ) jI zrI ghe - ( kSe ? ) ma lAbha sAgarajI zrI jinasala jI deva va jagataguru bhoja dharama sataguru zrI jJAnabhadrajI vanesejI, vanesAgarajI, velabajI jaba bAdazAhI darabAra meM pahu~ce taba tAjIma paraNAma darADota aura taslImAta kI bAdazAha ne apane takhatapara biThAyA aura inakI tAjIma meM takhatakhAza aura takha qhA~ aura chaMvara chAyA gIra vagairA khAsa va pAlakI va morachala AphnA vIjani aura sone aura cA~dI kI coca, siMhAsana, karamasI jarrIna bheTa pharamAI aura hajarata bAdazAhane pharamAna jArI kiyA ki yaha maratabA aura dastUra hameze jArI rakhanA cAhiye aura sabako cAhiye ke tamAma kauma musalamAna aura hindU vagairA gurujI kI tAjIma kareM aura apanA guru samajha aura pharza yA yaMdA DAlakara zahara meM ijjana va tAjIma se le jAveM aura zrI gurujI ke sAmane dAdIna aura taslImAta bajA lAyeM aura tAbedArI ke kAyadoM se bAhara na ho aura eka rupayA aura eka adada nAriyala phasala va phasala aura sAla va sAla najara va nayAja dete rahe aura yaha dastUra tamAma hindusthAna meM hameza hameze jArI rhe| aura kisI taraha se tarasyura va taba na hovegA khazmana tamAma kaumeM musalamAnoM kI aura hinduoM kI tAbedArI se bahuta tAjIma zraura daMDola tamAma guruoM kI bajA lAne aura ina tamAma guruoM ko murazida aura dharama satpUjya gosvAmInAtha aura paramezvararUpa panA jAne aura AdAna bajA lAveM aura taslIma aura zrAdAca bajA lAne meM koI kasara aura ikIkA na rakheM aura kAma majakUra se koI takasIra yA lAparavAhI inake bAre meM sAbita hogA to yaha tamAma guru unako sajA dene meM jo sajA inake majahaba meM mAlUma hoveM deveM yA mApha kara deveM yaha inako akhtiyAra hai aura yaha marAti tAjIma ke jo inake liye mukarrara hai vaha agale jamAne ke rAjAoM meM jaise rAjA vIra vikramAdIta aura rAjA sAlivAhana vagairA tamAma rAjagAna cakravartI aura mahArAjA zrIjayacaMdra jI va inake lazkara va phauja rakhate the aura mahArAjA cauhAna aura kula rAjagAna choTe aura bar3e bhI marAtaba tAjIma ke ina guruoMke liye bahAla rakhate the balki apanI tarapha se duganI tAjIma bajA lAte the aura hindusthAna ke tamAma ke tamAma bAdazAhoM ke pharamAnoM ke mutAbika ina guruoM ke marAtitra aura manAsiba jaina bAdazAha jagataguru pUjya parama sataguru zrI banesAgarajI aura zrIjagataguru pUjya zrIhemarAjajI devazrI devacaraNa yaha

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kiraNa 1 ] katipaya prAcIna paTTe paravAne donoM aura jo lAyaka cele sAgara phalA ke jahA~ kahIM hoveM unakI nazasti darabAra meM nihAyata tAjIma ke sAtha hogI aura zahara meM jo isa darabAra ke tahata aura tasarUpha meM hai vaisI hI mazatika tAjIma aura tAbedArI bajA lAveM / aura tAjIma meM koI kasara na rakheM / aura yaha sarakAra bhI sataguru pUjya apanA jAnate haiM aura sAmelA hikamada bheMTa bulanda darajA bajA lAte raheMge aura tamAma jainI aura jainI mahAjanAna vagairA guru ke hukma ke tAbedAra raheM aura karate raheM aura tAjIma inakI vAjiba jAnate raheM / aura muvAphika paravAnA jAta isa sarakAra ne bhI aura zrImahArAjA ajItasiMhajI aura mahArAjA zrI abhayasiMhajI aura zrI bar3A mahArAjajIne paravAne aura khAsa rukke likhakara diye haiM aura marAtiba tAjIma kA khayAla rakhA gayA hai aura choTA celA aura bar3e celeke tAbedAra raheM aura unake hukma se bAhira na jAveM / hAthI aura jAgIra aura chatara toca nukaeI va tulAI va AphAnI ke sAtha galakhI meM baiThakara aayeN| aura unake sAmane khar3A hokara khar3e-khar3e tAjIma bajA lAI jAve aura sire darabAra Asana unake liye bichAyA jAve aura roja roja unake marAtaba kI tAjIma vara karAra rahe agara koI inakI tAjIma se inaharApha kare to apane dIna se tIna loka meM pUjya ke dIna se maradUda ho 1 talAka talAka talAka yaha tamAma guru parama sataguru hamAre haiM yaha daraje hamezA hamezA jArI aura mukarrara rahe / inakI tAjIma se bAhira jAve vo nAlAyaka nAlAyaka nAlAyaka | jo sItArAma jI 2 29 siddha zrI rAjarAjesura mahArAjAdhirAja mahArAjA zrI ajItasiMhajI jogya likhataM mahArAjAdhirAja mahArAjA zrI savAI jaisiMghajI kena juhAra avadhArI jo / zraTai rA samAcAra kirapA zrI... 'jI kI sau bhalA hai / rAjya kA sadA bhalA cAhije, apaMca rAjya bar3A chau aThA uThai kI vyohAra meM kahI bAta rI judAyamI na chai zraTai choDA rAjapUta hai so rAjya kA kAma meM viveka kAma kAja hove so nikhAvatA raholA samAcAra sagalA darAma likhyA soThe to sivAI satvArha mahArAja kI aura koI bAta na 1 aba samAcAra sArA adarAma araja karai lau kAgada samAcAra likhAvatA raholA mitI sAvaraNa sudi 14 saMvata 1776 likhataM jaipura sUM / isI patra ke Upara ke bhAga meM mahArAjA ke svahasta se jaina pati jIke liye nimnalikhita vijJapti likhI huI hai / jagata guru paramasatagura jaina pAtasAha zrIgurudeva mahArAjA zrI pUjyajI zrI 108 zrI jayazIlajI bhaTTArakajI zrInaiNasihajI devazrI caraNo kI hajUra meM daMDavata praNAma 108 mAlUma karolA / jagataguru pUjya gachanAyaka chatarI vaMza ke paramasataguru | rAThaura

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[ bhAga 15 rAjya kA kachavAha sIsodiyoM ke to vizeSa sadaiva zrI guru Izvara rUpa chai zrI kali kevalI jagataguru pUjya zrIjinacandrasUrijI gurudeva mahArAja kI kripA kara aThA kau rAjya chai / zrI gurudeva chai, aThArA zrI kula guru chai, sadaiva aThAkA zrIgurudeva hai, zrIguru paramezvara rUpa ae are at rAjyako pratApa zrI gurudevA~ ke caraNAravinda ke prasAda kRpA kau chai caraNAravindAM DaMDota kara aThe kRpAkara padhAre to araja karolA, zraThA kau rAjazrI gurudevAM ko zrIgurudevAM kI ziSya paraMparA ko vizeSakara pATadhArI ziSya ko parama sataguru pUjyabhAva aThai sabaiva rahailo asala chatrI vaMza kachavAhau sadaiva parama sataguru pUjyabhAva rAkhailau, mAnailo, marajAdana lopai lai / marajAda lopailo so kuMbhI pAka meM paDailo, aThAkI araja karolA zrIgurudeva ThA padhAre so araja rAja karaulA / 30 sahI bhAskara zrIkRSNajI mohara chApa zrIjinarAjasUrijI svasti zrI mahArAjAdhirAja mahArAjA zrIgajasiMhajI mahArAja kuMvara zrI amarasiMhajI vacanAtu jagataguru pUjya parama satguru zrIgurudeva jaina pAtasAha bhaTTAraka zrI pUjya jaMgama yuga pradhAna zrI jinarAja sUrIsarajI nuM bheMTa karI likhI diyau saraba desa meM pAtasAhI kAgadA meM likhI bhAva bhagatI rahasI, jatI mahAjana vagairaha saraba jainI zrIgurudevAM kA hakama mAphaka cAlasI, Adeza upadeza mAnasI, bheMTa nijara padharAvaNI paga maMDA sAmela / bhAva bhagatI vagere uccava zrIgurudevAM re dina dina adhika hosI saraba ucchava kharatara gaccha rA prathama tusI, saraba deza meM rAja hosI so uccha karAvasI zrIpAtasAhI hukama chai / saM0 1610 varSa ASADha vadI 1 mu garIdeve zrImukhapara vadanI bhaMDArI lUNa / A G svasti zrI mahArAjAdhirAja mahArAja zrIjasavaMtasiMhajI mahArAja kuMvara zrI pRthIsiMhajI vacanAt muhaNauta naiNasI disai suprasAda vAMcI jo tathA jagataguru pUjya parama sataguru jaina pAtasA zrI pUja zrIgurudeva bhaTTAraka gurujI - "zrI zrI zrI jI deva zrI caraNAM rI zrAgyA mAphaka cAla jo / sAmelA pagamaMDA padhAramaNI ghAr3A ucharaMga suMkI jo / pAtasAhI pharamAna paravAnA mAphaka bhAva bhagatI kara jo pAtasAhI meM saraba rAjathAna meM saraba deza meM zrI pUja parama sataguru ai zrIgurudeva hai / bhaTTAraka zrI pUja hai / tike mahAjanAM rA hai mahAjana mAnasI aThe to pUja chai jagata zrAcaraja bhaTTAraka zrIpUja parama satagurudeva hai so iNAMne pAtasAhajI saraba rAjA, rAva, navAba khAna, umarAva vagairaha saraba jagata saraba jatI mahAjana "

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kiraNa katipaya prAcIna paTTe paravAne vagairaha sarava jainI parama satagaru zrIgarudeva karI garU paramesara rUpa mAne haiM bheTa najara padharAmaNI pUjana sevA baMdagI ippArAM kare hai aura dUjA bhaTTAraka zrIpUja hai tiNane to mahAjana kitarAka jatI mAne hai so vicAra rAkhI jo saraba desarA jato mahAjana mathena bhaTTAraka lukIpAsu vaha vA mu~ha baMdhA vagairaha sarava jaina iNI zrIgurudeva rI Age jA meM cAlasI zrIpAtasAhI hakuma ch| saMvat 1716 rA mAhasudi 5 mukAma ahamadAvAde upara .....''zrApa rAThaura ....... zrI garujI kI iNI ziSya paramparA zrI mukhya eka pATadhArI ziSya sIsadA marajAda mAnasI rAkhasI parama sataguru zrIgurudevajI-marajAda lope so mahApApI /

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guptakAlIna jainadharma [ le0 ramezacaMdra caMdrarAva jaina bI0 e0, (Anarsa ina hisTrI) bhAra0 e0 ] prAcIna bhArata kA itihAsa par3hate yA likhate samaya kucha bAtoM kA khyAla acchI taraha se rakhanA par3atA hai| Aja dharma aura jAti ko lekara khAsI dhA~dhalI macI hai| usIke kAraNa anyAnya dharmoM, jAtiyoM evaM prAntoM meM spaSTa rUpase vibhinnatA kA nirmANa huA hai| logoM meM asUyA, dveSa jaise durguNa parale sire para pahu~ca kara jI anabana paidA huI hai, usakI pratidhvani yA asara manuSyoM kI vicAra praNAlI para avazya ho jAtI hai| jisake phalasvarUpa itihAsa ko par3ate samaya unakI dRSTi pUrva hI dUSita hojAtI hai| jisase ve itihAsa kA saccA svarUpa nahIM jAna paate| prAcIna bhArata ke itihAsa meM paradharma sahiSNutA tathA paramata sahiragutA saba kahIM barAbara dikhAI detI hai| svadharma, svamata tathA vaicArika svAdhInatA ko saba anubhava karate the tathA usake pracAra ke liye unako svataMtratA thI aura sAbahI sAtha anya dharmoM ke saMbaMdha meM ve samucita Adara tathA ma diyA sakate the| "yathA rAjA tathA prajA': yaha ukti kaI bAra apatya siddha hotI thii| svayaM rAjapannI ko bhI anya dharmiyoM ke bAre meM pahane sira kI sahAnubhUti tathA prema divAne meM koI rukAvaTa na thii| to phira prajA kA to kahanA hI kyA ? aura to aura prajA kI bhalamanasI ke dabAva ke kAraNa anya dharmiyoM, maMdiroM nathA saMsthAoM ko rAjA kI ora se puraskAra tathA dAna dene par3ate / yahI kAraNa hai ki vibhinna dharmoM meM koI bheda bhAva nahIM rahatA thaa| nAgarikoM ke adhikAra. U~ca-nohade tathA sadaguNoM ke aMtra meM Age bar3hane ke liye dharma kinAraM hI rahatA thaa| guptakAla kA adhyayana karane huye isa bAta kI aura vizeSa-taura ke dhyAna denA parama Avazyaka hai| yApi guptarAjA svayaM kahara vaiSNava the phira bhI anya dharmiyoM ke sAtha udAratA se tathA sahAnukaMpA se peza zrAta the| 3 rI, 4 thI, 5 vIM tathA 6 TI zatAbdi meM vaidika, jaina tathA bauddha dharma kA Apasa meM khUba malajola yA ghaniSThatA thii| (2) hindustAna ke itihAsa meM guptakAla kA mahattvaH ...... isa kAla meM zAstra, kalA, zilpa tathA sAhitya kI dRSTi se hindustAna bahuna pragati kara cukA thA, sAhitya kI sabhI zAkhAoM, upa-zAkhAoM ko kaviyoM ne apanI kalama kA viSaya banAyA thA, sabhI prakAra ke graMthoM meM rASTra gAthAoM, vIragAthAoM, premagAthAoM, purANoM, mahAkAvyoM, zrAkhyAdikAoM nATakoM Adi kI nirmiti se sAhitya apanI carama sImA ko pahu~ca gayA thaa| isI kAla meM mahAkavi kAlidAsa kA prAdurbhAva huA / jisane apanI prakhara pratibhA ke balase bhAratIya sAhitya kA nAma vizvabhara meM ujvala kiyA thaa| gaNita tathA jyotiSa zAstra kI pragati prAcArya bhaTTa varAhamiharane bahuta acche DhaMga para kI thii| [I0 sa0 476 ] citrakalA, zilpa, sthApatya ye kalAe~ unnati ke

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kiraNa 1 ] guptakAlIna jainadharma zikhara para pahu~cI thiiN| gAyana tathA nRtya kalA ko bar3A hI protsAhana milA thaa| sabhI gupta rAjA vidyA ke bar3e premI the aura unhoMne nAlaMdA ke vizvavidyAlaya kI vRddhi ke liye athaka parizrama kiyA / yuvAnatsaMga kA kathana hai ki ukta sthAna meM 10,000 vidyArthI vidyA dhyayana karate the| unake paricAlanArtha bar3I-bar3I jAgIreM lagI huI thiiN| duniyAM bharake anekoM zAkhAoMoM ko jaiseki jyotiSa, tarka, nyAya, vaidyaka, gaNita, bhUmiti, saMgIta, vijJAna, vyAkaraNa, alaMkAra, sAhitya aura sabhI dharmo kA darzana zAstra zrAdi zradhyayana tathA paThana-pAThana vahA~ para huA karatA thA / isa prakAra ina sabhI zAstroM meM hindustAna grIkoM kI apekSA kahIM adhika agresara thA navaratnoM kA udaya isI kAla meM huA thaa| kahane kA abhiprAya yaha haiM ki usa kAla meM hindustAna sabhI prakAra se unnata dazA meM thA, saba kahIM " rAmarAjya" thaa| usa kAlakI tulanA sa ke itihAsa ke pariklina tathA roma ke itihAsa ke oNgasTasa ke sAtha karane lAyaka hai aura yahI kAraNa hai ki itihAsa lekhaka isa yuga ko "svarNa yuga" kahate haiM guptakAla ke rAjA: / vikramAditya ke nAmase ' isiMga ne likhA hai, guptakAla ke zrAdi puruSa kA nAma mahArAja gupta thA / vaha pahale paTanA naz2adIka ke kisI choTe gAMva kA sadara thA aura isake putra kA nAma ghaTotkaca gupta thA / isane kucha kahane lAyaka kAma nahIM kiyaa| usakA putra caMdragupta nAma se prasiddha hai / isIne apanA choTA rAjya sAmrAjya meM parivartita kiyA || licchavI kulakI kanyA se byAhane ke kAraNa isakA jIvana bhinna dizA meM pariNata huA / samudragupta usakA lar3akA thA, jisakI tulanA nepoliyana se kI jAtI hai / isane bar3A hI sAmrAjya vistAra kiyaa| vidyA, kalA, zAstra ko uttejana dekara bhArata kA svarNabhUmi nAma sArthaka kiyA / samudragupta ne apane kArya kA bayAna ilAhAbAda ke zilA lekhoM para aMkita kara rakkhA hai. jisake kAraNa Aja upayukta bAtoM kA vizvasanIya patA calatA hai| isake pIche dUsarA nAma vikramAditya gaddI para baiThA jisake samaya meM guptakAla vaibhava ke zikhara para thA ! rAjya kI vyasthA bahuta acchI thI; prajA sukhI thI aura isI kAraNa se kartRtva kI sabhI zAkhAoM, upazAkhAoM ne carama sImA pAyI thii| caMdragupta ke anaMtara usake putra kumAragupta ne dIrgha kAla taka rAjya kiyA aura apanI gaddI skaMdagupta ko sauMpa dii| isane samarAMgaNa meM puNyamitra se lar3ate 2 vIra gati paayii| isake bAda sAmrAjya TraMka DraMka huA / tisapara hUNoM kI ToliyoM ne bhArata meM praveza kiyA aura vaibhavazAlI guptavaMza maTiyAmeTa ho gayA / 33 pramukhatA se gupta rAjAoM kA jhukAva yadyapi vaidika dharmoM kI aura thA, phira bhI unhoMne dharma kI Ar3a meM bauddha yA jaina dharmoM para atyAcAra nahIM kiyaa| sAre dharma sAtha-sAtha cala rahe the / pakSapAta, asahiNutA Adi durguNa nahIM ke barAbara the| isa kAlakA itihAsa likhane kI

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[ bhAga 15 sAdhana sAmagrI meM sikkoM, zilAlekhoM, staMbhalekhoM, cInI yAtriyoM ke likhe hue cInI bhASA ke pravAsa afa bar3e lAbhakArI siddha hue haiM / cInI yAtriyoM ne bhArata bhramaNa karake sabhI dharmAnuyAyiyoM kA jikra kiyA hai| unameM jainadharma viSayaka bAteM bharI par3I haiN| unake AdhAra para jaina dharma ke bAre maiM bahuta sI jAnakArI prApta kI jA sakatI hai| alAvA jisake cAra zilAlekha anya anya sthAnoM para mile haiM, jinase jaina dharma tathA usakI saMskRti kI kyA hAlata thI, isakA aMdAz2A kiyA jA sakatA hai 1 (4) jaina zilAlekha: guptakAla kA sabase purAnA zilAlekha udayagiri pahAr3I ke pAsa jo madhya prAMta ke bhelasA jile meM hai--milA haiM yaha prakRti meM pAye gaye TIloM para aMkita kiyA hai / tajjJoM ke mata meM isakA samaya I0 sa0 424 mAnA jAtA hai| isa zilAlekha se anumAna nikalatA hai, ki AcArya bhadrabAhu ke saMpradAya ke zAMkara nAmaka ziSya ne yaha prAcArya 34 bhAskara zarmA ziva bhagavAn pArzvanAtha kI mUrti sthApita kii| vaha itanA jamAnA bIta jAne para it of water meM jyoM kI tyoM banI hai / yahA~ bhagavAna pArzvanAtha kA sadA kA lAMchana cinha to hai hI, sAtha sAtha pichalI bAjU meM nAgakA bar3A hI vizAla phana hai, usake pArzva meM koI eka sevikA hai| zAMkara muni ke pitA kA nAma sAMdhilA thA, unheM azvapati kI upAdhi thI; bar3e 2 rAjA mahArAjAoM ke hI liye jo upayukta hotI thii| isase yaha bAta siddha ho sakatI hai, ki bar3e bar3e daroM, mahArAjAoM para jaina dharma me apanA kAphI prabhAva chor3A thaa| dUsarI mahattva kI bAta yaha hai ki udayagiri kI una pahAr3iyoM para hinduoM ke bhI anya do zilAlekha pAye gaye haiM, vaha yahI prAMta hai jisapara eka samaya pUrI taura guptarAjAoM kA zAsana thA / vihAra karate hue zAMkara munine vahA~ pahu~cakara tathA vahA~ apanA DerA DAlakara phira pArzvanAtha kI mUrti sthApita kI aura isa prakAra usA~ sthAna ko jainoM kA pavitra upAsanA kSetra banAyA, jisase nizcaya yahI pramANita hotA hai ki usa ara meM jainadharma tathA vaidika dharmakA ApasI mela jola nikaTa kA thA / yadyapi eka ko rAjAzraya thA, phira bhI dUsare para usase kabhI AghAta nahIM pahu~cAyA jAtA thA na kisIkI aisI sAmarthyaM dhI na kisI ko aisA adhikAra thA / I0 dUsarA eka zilAlekha mathurA ke pAsa kaMkAlItilA meM milA hai / 200 varSa IsA ke pUrva se lekara 0 sa0 1200 taka mathurA jaina zAstra tattvajJAna kA kendra thA / vahA~ jainoM kA bar3A stUpa evaM vihAra hai / isa sthAna meM eka maMca para tIrthaMkara kI mUrti virAjamAna hai| isakA patA aba bhI nahIM calatA ki yaha kauna tIrthaMkara haiM kyoMki vaha mUrti bhagnAvasthA meM hai| tajjJoM kI dRSTi meM yaha lagabhaga I0 saM0 432 yA guptazaka 113 kI hogii| isake nIce likhA hai "prAcArya dhartilAcArya koTiyya a Ferfarar arrest kI anujJA se gRhamitra pAlitA nAmaka zAsaka kI patnI kI ora se samarpita / "

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kiraNa 1 ] Harfara 1 mathurA jaina saMskRti kA bar3A kendra thA isake pramANa meM isa zilAlekha kA ullekha garva ke sAtha kiyA jAtA hai| yahA~ dharmazIla vidvAna, dAnazUra loga mu~Da ke ku~Da meM bhAyA karate the| jainAnuyAyiyoM kI to vahA~ bar3I hI cahala-pahala rahA karatI thii| vInIcoM ne isakA ullekha apane lekhoM meM spaSTatayA kiyA hai| isa prakAra jaina saMskRti kA maMgala dhvaja kaTTara hindusAmrAjya ke kalejeke pAsa garva ke sAtha phaharA karatA thaa| tIsarA zilAlekha yukta prAnta ke kahA gA~va, jilA gorakhapura meM milA hai jo skandagupta ke samaya meM khar3A kiyA gayA thA, yaha 24 phITa 4 iMca staMbha para lekha khodA gayA hai isakA kAla 141 guptavarSa yAne I0 sa0 460 hai / yaha lekha isa bAta ko prakaTa karatA hai, ki nAma ke vyakti ko duniyA kI kSaNabhaMguratA pratIta huI, usane ahaMta padake pramukha pA~ca tIrthakaroM kI mUrtiyA~ lAgcha ke sahita sthApita kIM / ve zrAdinAtha, zAntinAtha, neminAtha, pArzvanAtha evaM mahAvIra nAma se prasiddha thIM; isa taraha usane svArtha sAdhana ke sAtha 2 jagatakalyANa kA daravAz2A khola diyA / mUrtiyoM ke nIce zilAlekha dikhAI detA haiN| pArzvanAtha ko namamUrti 3 phITa U~cI hai, usake sira para chatra ke taurapara zeSanAga phaNa kAr3ha khar3e haiM, usake pArzva meM donoM ora do sevaka bhI khar3e haiN| ina thor3e se zilAlekhoM meM 4 thI tathA 5 vIM zatAvdi kI jaina dharma saMbaMdhI kalpanA mila jAtI hai 1 All these few instances prove that Jainism claimed a fairly large followrs in different parts of Northern India. isameM koI zaka nahIM ki uttara bhArata meM asaMkhya jainAnuyAyI basa gaye the| vahA~ unake gaNita mandira haiM aura unake banane meM pahale tIrthasthAna ke lie una sthAnoM kI bar3I prasiddhi thI / zilAlekha ko par3hate hue isa bAtakA dhyAna rakhanA cAhie ki uparyukta sthAnoM para jaina dharmiyoM kI tAdAda bahuta adhika thI / (5) cInI yAtrI: 15 paradeza ke bahuta kama logoMne hindustAna kI yAtrA kii| unameM se ine gine yAtriyoM ne paristhiti kA nirIkSaNa kiyA aura yAtrA parNana likhane vAle to ginatI ke haiN| phAhiyAna, muMga-yuna tathA yuvAmutsaMga pramukha yAtrI the, jinhoMne apanI yAtrA kA varNana cInI meM kiyA hai| guptakAlIna hindustAna kA itihAsa likhane meM vaha bar3A sahAyaka ho sakatA haiM 1 phAhiyAna :- yaha zenalsI prAMta kA nivAsI thaa| jisane 14 varSa taka 7500 mIla yAtrA kI / isane buddhadharma kI dIkSA lI, jaba yaha 3 varSa kA thA / bIsa varSa kI umra meM isakI mAtA ne isako gRhastha banane kA bahuta zrAgraha kiyA, para vaha na mAnA / 25 varSa kI umra meM (bauddha-dharma-graMtha) pAne kI tIvra abhilASAyeM lekara hindustAna kI yAtrA meM akelA ravAnA huA / zena prAMta ko chor3a kazmIra, yArakaMda, pezAvara tathA takSazilA se hokara hindustAna meM zrAyA / sirpha dharma kA

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[bhAga 55 m easume adhyayana karane kI cAha se yAtAyAta ke sAdhanoM ke abhAva ke hote hue tathA kaThinAiyoM kA sAmanA karake mAtRbhUmi ko chor3a dharma bhUmi dekhane ko calanevAle duniyA ke itihAsa meM zAyada hI mileNge| pahale vaha takSazilA gayA, bAdameM usane gaNadhara ko dekhaa| aphadhAna dekhakara phira babhU zahara ko lauTa paayaa| mathurA, kannoja, sarasvatI, kapilavastu, paTanA, gayA, tAmrapAlI Adi dharma sthAnoM ko dekhA phira jalamArga se jAkara usane silona dekhA aura gayA hokara cInako prasthAna kiyaa| paTanA meM tIna varSa rahakara saMskRta sIkhI aura tAmrapAlI meM do varSa dharmagraMthoM kI nakaleM utArane meM bitAye / usake yAtrA varNana meM aitihAsika dRSTi kI apekSA dhArmika dRSTi hI naz2ara AtI hai| jaise kiH-prA~dhI ke samaya buddha kI prArthanA karane se saMkaTa dUra humA / phAhiyAna ne uttara bhArata ke kSetra dekheM, samAja dekhA aura ukta kAlake kucha adhUre varNana limba rakhe haiN| isameM jarA bhI zaka nahIM hai ki usakI likhI sAmAjika sthiti tInoM dharmoM para ghaTita hotI hai| usane likhA hai:-"loga jIva hiMsA ke virodhI ye, sabhI sukhI the| sajAe~ bahuta hI alpa pramANa meM dI jAtI thiiN| rAjapuruSa nyAyI evaM ImAnadAra the| zarAba kA nAma taka nahIM thA aura to aura kaMdamUla taka khAne ke kAma meM nahIM lAye jAte the| kaI rAjAoM ne vihAra, maTha, banavAye the jahA~ zramaNoM-bhikSuoM ke Tikane kI bar3I suvidhaH thii| madhya bhArata ke zahara vizAla evaM vaibhava saMpanna the| sthAna-sthAna para dAtavya auSadhAlaya aura dharmazAlAe~ banI thiiN| janatA ina saMsthAoM ko dhar3I udAratA se, dAnoM hAyoM unaca ulIca kara madada denA thii| dUsarA cInI yAtrI yugAna vAMga nAma kA thaa| isa hA janma honAna prAMta meM 603 I0 meM huA thaa| 53 varSa kI umra meM bauddha vihAra meM praveza kara 28 veM varSa buddha dharma kI dIkSA lii| hareka prAMta meM ghuumaa| phAhiyAna kA anusaraNa karake dharma-graMthoM kI khoja karanA, stUpoM tathA devasthAnoM ko dekhanA. manako becaina karane vAlI zAnoM ko bhAratIya paNDitoM se nirasana karAnA ityAdi ina uddezyoM ko lekara vaha 629 meM yAtrA ke liye hindustAna kI ora cala pdd'aa| zAnsI prAnta, govAkA registAna, kazmIra ke rAste se usane bhArata meM praveza kiyaa| phira prayAga, mathurA banArasa jaise tIrthasthAnoM meM 15 mahIne binaaye| sAraM bhArata bharameM bhramaNa kara phira eka bAra harSavardhana se bheMTa kI aura sArvadharma paripana ke adhyakSa pada kA vibhUSita kara sarahadI prAMta se hokara svadeza lauTa gyaa| jAte samaya 657 dharmagraMtha, buddha kI ramaNIya pratimAe~, anekoM ratna, tathA 150 buddha ke avazeSa apane sAtha le gyaa| (6) jainoM ke ullekhoM ke prAmAsa: ye bauddha cInI yAtrI sirpha bauddha dharma-graMthoM kI khoja meM Aye the aura jyAdA bauddha kSetra hI dekhe| unhoMne sAmAjika, rAjakIya tathA dhArmika hAlatoM kA bar3A hI rocaka varNana kiyA hai| banArasa zahara ke AsapAsa ghUmakara jo bhI kucha dekhA, tathA sunA vaha lipibaddha kara diyA hai:

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kiraNa 1] guptakAlIna jainadharma yathA:.. There are a hundred or so DEVA temples with about 10,000 sectories They honour principally Mahavira. Some cut there hair off, other tie their hair in a knot and go naked without clothes.. They practice of all sorts of austerties. They seek to escape from birth and death. [anuvAdaH-] karIba 100 mandira tathA 10,000 zrAvaka, muni, brahmacArI zrAdi loga bhagavAn mahAvIra ko mAnane vAle the| unameM koI kezaluMcana karate the, koI naMgadhaDaMga ghUmate the| sabhI prakAra ke vrato, tapoM ke prAcaraNa ke dvArA janma mRtyu ke phera se chuTakArA pAne kI ceSTA kiyA karate the| jaina saMskRti kA yAgAra mAnA jAne vAle mathurA nagara ke loga sajjana aura kuzala the aura dhArmika graMthoM kA paThana-pAThana stavana, karane meM bar3e tatpara the| isake atirikta biMbisAra tathA ajAtazatru ke ullekhoM meM bauddha dharma se kucha-vara sA pratIta hotA hai, jisase isI mata kI puSTi ho jAtI hai ki ve donoM jainAnuyAyI the| (7) itihAsa kI dRSTi se mahattva -- ima lambe pravAsa kA varNana cInI bhASA meM hai aura usakA nAma tA.saMga-humI-ucI hai| rAbarTa vilane usakA bhASAntara "Th: Records of the western world." nAma dekara kiyA hai| isa anadina graMtha meM adhyayana pUrvaka, vicAra-paripUrNa tathA mahattva kI bhUmikA jor3a dI gayI hai| "These records enelody the testimony of independent eye witness as to the facts related in them and having been faithfully preserved and alloted a place in the collection of the sacred books of the country. Their evidence is entirely. [bhASAMtaraH----apanI A~khoM dekhakara usakA ........ / usI prakAra mUla prati kI hiphAjata karake dharmagraMthoM ke bhArADAra meM usako praveza diyA gayA hai| isa kAraNa usakA vizvasanIya aura prabala pramANa ke liye upayoga karane meM koI harja nahIM hai| phira yaha graMthakartA kahate haiM: "We find the ample material for the study of geography, history, manners & religions of the people of India." .[bhASAMtara:-bhArata kI, prAkRtika, aitihAsika, sAmAjika tathA dhArmika viSayoM ke saMbaMdha kI jAnakArI bahuta prApta hotI hai| nire anumAna se yA aMdAje se nahIM, balki nIce unhata kiye anusAra jainadharma viSayaka spaSTa ullekha mile haiN| Though Brahamanical Hinduism was flourishing, side by side with the Budhism or Jainissu the pious pilgrim gave us scanty or nothing about Budhism or Jainism, Jainism, too was not tacking in

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38 bhAskara progress. Mathura was no doubt the centre of Jainism there were Jain temples, Vihars, images and adhevents throught Northern India but they have no place in this record. Budhism, that too, in exar ggerated from has been pictured by him. [arthaH-yadyapi vaidika tathA jaina dharma bauddha dharma ke sAtha 2 unnati kara rahe the, phira bhI isa dhArmika vRtti ke yAtrI ke sivA baundva dharma ke bahuta hI kama, balki nahIM ke barAbara vRttAnta kathana kiyA huaA pAyA jAtA hai| mAtra buddhoM kI jAnakArI, vaha bhI car3hA bar3A kara likhI milatI hai| jaina dharma pragati patha para hI agrasara thaa| uttara bhArata meM kaI sthAnoM para jaina mandira, jaina bastiyA~, jina pratimAoM evaM anuyAyI dRSTigata hone haiN|

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nItikAkyAmRta aura sAmAradharmAhata [ lekhaka-zrIyuta paM0 hIrAlAla zAstrI, di. jaina saMgha mathurA ] nItivAkyAmRta ke kartA AcArya somadeva se sAgAradharmAmRta ke kartA paMDita pravara AzAdharajI jagabhaga DhAI-sau varSa pIche hue haiN| paM0 pAzAdhara jI para AcArya somadeva kI racanAoM kA yatheSTa prabhAva hai| unhoMne jahAM tahAM apanI racanAoM meM 'yadA somadeva paMDita:' kaha kara unake graMthoM se pracura pramANa uddhRta kiye haiN| 50 AzAdhara jI kI sabase bar3I kRti anAgAra dharmAmRta aura sAgAra dharmAmRta kA nAma-saMskaraNa bhI prAcArya somadeva ke nIti vAkyAmRta kA RNI hai| paM0 bhAzAdhara jI ne nItivAkyAmRta ke anekoM sUtroM ko padyarUpI sAMce meM DhAlakara unheM jyoM kA syoM apanAyA hai| yahAM aise kucha avataraNa diye jAte haiM, jinase ukta bAta kI puSTi meM koI sandeha nahIM rhegaa| (1) AcArAnavadyatvaM zucirupaskaraH zArIrI ca vizuddhiH karoni zUdramapi devadvijatapasviparikarmasu yogyam // 12 // (nItivI pR084) zUdro'pyupaskarAcAra vapuH dvayA'stu tAdRzaH / jAtyA hIno'pi kAlAdilabdhau hyAtmA'mti dharmabhAk / / (sAgAra dha0 a02 zlo022) (2) pratyahaM kimapi niyamena prayacchatastapasyato vA bhavantyavazyaM mahIyAMsaH pare lokAH // 27 // ( nItighA0 pR0 17) niyamenAnvahaM kiJcidyacchato vA tapasyataH / . santyavazyaM mahIyAMsaH pare lokA jinshritH|| (sAgAradha0 a02,46) (3) nivRttasvIsaMgasya dhanaparigraho mRtamaMDanamiva // 6 // __ (nItivA0 pR0 223) strItazcittanivRttaM cennanu vittaM kimiihse| mRtamaMDanakampo hi khonirIhe dhanagrahaH / / (sAgAra0 a06, 33)

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10 bhAskara [bhAga 15 (4) avaruddhAH striyaH svayaM nazyanti svAminaM vA nAzayanti // 21 // (notivA0 pR0 227) vyutpAdayettarAM dharma patnI prema paraM nayan / sA hi mugdhA viruddhA vA dharmAd bhraMzayatetarAm / / (sAgAra0 3, 26) (5) brAhma muhUrte utthAyeti kartavyatAyAM samAdhimupeyAt // 1 // (nItivA0 pR0 251) brAhma muhUrte utthAya vRtapaMcanamaskRtiH / ko'haM ko mama dharmaH kiM vrataM ceti parAmRzet // 1 // (sAgAra0 6, 1) (6) dharmasantatiranupahatA ratigRhavA suvihitatvamAbhijAtyAcAra vizuddhideva dvijAtithibAndhavasatkArAnavadyasvaM ca dArakarmaNaH phalam // 30 // (nItivA0 pR0 378) dharmasantatimakliSTAM ratiM vRttakulonnatim / devAdisatkRti cecchan satkanyAM yatnato vahet // (sAgAra, 2, 60) (7) gRhiNI gRhamucyate na punaH kuDyakaTasaMghAtaH // 31 // (nItivA0 pR0 378) gRhaM hi gRhiNImAhuna kuDyakaTamaMhatim / / (sAgAra, 2. 56) (8) pakvAnnAdiva strIjanAdAhopazAntireva prayojanam // 27 // (nItivA0pU0386) bhajeddehamanastApazamAntaM striyamannavat // sAgAra03, 26) nItivAkyAmRta ke TIkAkAra kA pramAda zrI mANikacanda granthamAlA se prakAzita nItivAkyAmRta kI bhUmikA meM zrI premIjI ne 'TIkAkAra' zIrSaka stambha ke bhItara TIkAkAra ke viSaya meM likhA hai ki ve bahuzruta vidvAn the aura eka rAjanIti ke grantha para TIkA likhane kI unameM yatheSTa yogyatA thii| isa viSaya ke upalabdha sAhitya kA unake pAsa kAphI saMgraha thA aura TIkA meM usakA pUrA pUrA upayoga kiyA gayA hai" / saTIka nItivAkyAmRta kA pArAyaNa karane ke bAda ukta bAta pAThakoM ke hRdaya para aMkita hae,

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kiraNa ] nItivAkyAmRta aura sAgAradharmAmRta 11 binA nahIM rhtii| phira bhI kucha sthala aise avazya dRSTi meM pAye, jahAM eka hI loka ko bhinna bhinna kartAoM ke nAma ke sAtha uddhRta kiyA gayA hai| Azcarya kI bAta to yaha hai ki eka hI zloka ko tIna tIna prAcAryoM ke nAmoM se uddhata karate hue bhI TIkAkAra ko svayaM pUrvApara virodha pratIta nahIM huA !!! yadi aise padyoM ke racayitAoM ke viSaya meM vivAda thA, to use binA kisIkA nAmollekha kiye hI 'tathA coktaM, Adi kaha kara uddha ta kara sakate the| samajha meM nahIM AtA ki eka bahuzruta TIkAkAra dvArA aisA pramAda kaise huA ? pAThakoM ko isake paricayArtha yahAM eka uddharaNa diyA jAtA hai :udyoginaM puruSasiMhamupaiti lakSmI devena deyamiti kApuruSAH vadanti / daivaM nihatya kuru pauruSamAtmazaktyA __ yatne kRte yadi na siddhayati ko'tra doSaH // isa prasiddha zloka ko TIkAkAra ne mAtra eka-do zabdoM ke hera-phera se tIna sthaloM para tIna hI nirmAtAoM ke nAma se uddhRta kiyA hai| athAH pRSla 143 pare 'tathA ca bhAguriH, pR0 264 para tathA ca zukraH, aura pR. 312 para 'tathA ca vallabhadevaH, itane bar3e bahuzruta vidvAna kA isa prakAra kA pramAda avazya vicAraNIya hai| isI prakAra pR0 113 para TIkAkAra ne 'kAkatAlIyA nyAya kA bhI bar3A vicitra artha kiyA hai| pAThakoM ke parijJAnArtha usakA yahAM denA anucita na hogAH athavA kAkatAlIyaM yanmUrkhamaMtrArakArya siddhiH| ko'rthaH ? tAlavRkSasya tAvadvarSazatena phalaM bhavati, kAkazca sarveSAM pakSiNAM sakAzAdatIvAvizvAsI bhavati, sa tasyAdho gacchan tatphalena patatA yadi hanyate tanmUrkhamaMtrAsiddhiriti / " pRSTha 135 para 'svavadhAya kRtyosthApanamiva mUrkhapu rAjyabhArAropaNam' isa sUtra kA artha karate hue 'kRtyotthApana kA bar3A hI vilakSaNa artha kiyA hai| kucha bhUleM TIkAkAra ke ajaina hone evaM jaina paribhASAoM se aparicita hone ke kAraNa bhI huI hai| jaise pRSTha 85 para sUtrakAra ne sarva vargoM kA samAna dharma batalAte hue ahiMsA, satya prAdi pAMca prasiddha vratoM kA ullekha kiyA hai, vahAM prayukta hue 'icchAniyamaH' isa pada kA sIdhA-sAdA 'parigraha parimANa artha na karake 'svecchApravRttivRttaM kiyA hai jo ki bhrAmaka hai|

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dakSiNa bhArata meM jaina dharma kA praveza aura vistAra [leo-zrIyuta paM0 nemicandra zAstrI, jyotiSAcArya, sAhityaratna ] dakSiNa bhArata ke itihAsa nirmANa meM jaina saMskRti kA mahatvapUrNa sthAna hai| isa saMskRti kA isa bhUbhAga ke rAjanaitika, sAMskRtika, dhArmika aura sAhityika jIvana para amiTa prabhAva par3A hai| yadyapi jainadharma ke sabhI pravartaka uttara bhArata meM utpanna hue haiM, para dakSiNa meM isa dharma kA praveza prathama tIrthaMkara RSabhanAtha ke samaya meM hI ho gayA thaa| aise aneka aitihAsika sabala pramAga vartamAna haiM, jinase prAgaitihAsika kAla meM dakSiNabhArata meM jainadharma kA astitva siddha hotA hai| madurA aura rAmanada se khudAI meM I0 pU0 300 ke lagabhaga kA prApta zilAlekha isa bAta ko siddha karatA hai ki jainadharma dakSigA bhArata meM I0 pU0 300 se pahale unnata avasthA meM thaa| yaha bAjhI lekha azoka lipi meM likhA gayA hai, isameM madhurAI, kumattara Adi kaI zabda tAmila bhASA ke bhI milate haiM / yadyapi aba taka isa lekha kA spaSTa bAcana nahIM ho sakA hai, kintu isI prakAra ke anya lekha bhI mAjha galatalAI, anamailiyA, tirUparannakuram Adi sthAnoM meM mile haiM: jinake Asa-pAsa tIrthaGkaroM kI bhanna mUrtiyA~ tathA jaina mandiroM ke dhvaMsAvazeSa bhI prApta hue haiM, jisase purAtattvajJoM kA anumAna hai ki ye sabhI lekha jaina haiN| alagAmale kI khudAI meM prApta jaina mUrtiyA~ bhI isa bAta kI sAkSI haiM ki dakSiNa bhArata meM yaha dharma I0 pU0 300 ke pahale eka kone se dUsare kone taka phaila gayA thA jisase ki jaina sthApatya aura mUrtikalA unnata avasthA meM thii| laMkA ke rAjA dhAtusena (461-476 I0) ke samaya meM sthavira mahAnAma dvArA nirmita mahAvaMza nAmaka bauddha kAvya se patA calatA hai ki I0 pU0 500 ke pahale dakSiNa bhArata meM jainadharma kA pUrNa pracAra thaa| usa kAvya meM batAyA gayA hai ki rAjA pAgaDagabhya ne anurAdhapura meM apanI rAjadhAnI I0 pU0 437 meM basAI thii| isa nagara meM vibhinna prakAra ke sundara bhavanoM kA nirmANa karAyA gayA thaa| rAjA ne eka 'niggantha' kubandha' nAmakA sundara jaina caityAlaya banavAyA thA tathA isa nagara meM 500 vibhinna dharmAnuyAyiyoM ke basane kA bhI prabandha kiyA thaa| isa kathana se spaSTa hai ki jainadharma laMkA meM I0 pU0 500 ke pahale vidyamAna thaa| 1. See Madras Epigraphical Reports 1907, 1910. 2. See Studies in Sany Indian Jainikrm P 33.

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kirayA 9 ] dakSiNa bhArata meM jainadharma kA praveza aura vistAra jaina pracAraka yadyapi laMkA ko samudra mArga se gaye the, para lauTate samaya ve sthala mArga dvArA dakSiNa ke rAste se Aye the, yaha bAta tAmila aura bauddha sAhitya se spaSTa hai| zrataH laMkA meM jainadharma ke pracAra ke sAtha-sAtha dakSiNa bhArata meM bhI jainadharma kA pracAra I0 0 pU0 500 ke lagabhaga yA isase pahale huA hogA / rAjAvalI kathA eka prAmANika aitihAsika kAvya mAnA jAtA hai| isameM batAyA gayA hai ki vizAkha munine cola aura pANDya prAntoM meM bhramaNa kara vahA~ ke jaina caityAlayoM kI vandanA kI thI tathA vahA~ ke nivAsI zrAvakoM ko jainadharma kA upadeza diyA thA / isase spaSTa hai ki bhadrabAhu svAmI ke pahale bhI jainadharma dakSiNa meM thA, anyathA vizAkhamuni ko jinamandira aura jaina zrAvaka kaise milate ? 1 tAmila sAhitya ke prAcIna vyAkaraNa agathiyama aura usase prabhAvita taulkApyAma ke adhyayana se patA lagatA hai ki ye grantha eka jainAcArya dvArA race gaye haiM / vidvAnoM ne inakA racanAkAla I0 pU0 400 mAnA hai / ataeva spaSTa hai ki I0 pU0 400 ke lagabhaga dakSiNa bhArata meM jainadharma kA vyApaka pracAra thA / saMgama 'kAlIna tAmila kAvya 'maNimevalai' aura 'sIlappaDakAram' se jJAta hotA hai ki isa yuga meM jainadharma samunnata avasthA meM thA / 'saMgama' yuga ke samaya nirdhAraNa ke sambandha meM vidvAnoM meM matabheda hai| kucha loga I0 pU0 200 ke pUrva ke samaya kA nAma saMgama yA prAthamika yuga batalAte haiM tathA katipaya vidvAn I0 pU0 cauthI zatAbdI se I0 dUsarI zatAbdI taka ke kAla samUha ko| yadi isa vivAda meM na bhI par3A jAya to bhI itanA to sunizcita hai ki bhadrabAhu svAmI ke dakSiNa pahu~cane ke pUrva hI jainadharma vahA~ vidyamAna thA / kannar3a rAmAyaNa meM batAyA gayA hai ki zrImunisuvrata bhagavAn ke tIrthaMkara kAla meM zrI rAmacandrajI ne dakSiNa bhArata kI yAtrA kI thI, isa yAtrA meM unhoMne jaina muni zrara . jaina caityAlayoM bhI vandanA kI thI / 43 bhAgavata purANa meM bhagavAn RSabhadeva ke paribhramaNa kI eka kathA AI hai| usa kathA meM batAyA gayA hai ki jisa prakAra kumhAra kA cAka svayaM calatA hai, usI prakAra bhagavAn RSabhadeva kA zarIra koMka, veMkaTa, kuTaka ityAdi dakSiNa karNATaka ke pradezoM meM gayA / kuTaka pahAr3a se saTe hue jaMgala meM unhoMne nagna hokara vahA~ tapasyA kii| acAnaka jaMgala davAgni se bhasma ho gayA aura koMka, veMkaTa aura kuTaka ke rAjAoM ne RSabhadeva ke dharma mArga ko grahaNa kiyA / isase spaSTa hai ki kuTaka grAma, haveMgaDi, koMka Adi dakSiNa bhArata 1. See Jaina Gazette, Vol. XIX, P. 75. 2. Buddhistic Studies, PP. 3, 68, 3 jainasiddhAnta-bhAskara bhAga 10 kiraNa 1 tathA bhAga 6 pR0 102

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[ bhAga 15 ke pradezoM meM jainadharma kA pracAra prAcIna kAla meM hI thA / uparyukta sthAnoM meM hagari zrAja bhI jainiyoM kA pavitra kSetra mAnA jAtA 1 54 bhAskara viSNupurANa meM kahA gayA hai ki nAbhi aura maru ke putra RSabha ne bar3I yogyatA aura buddhimAnI se zAsana kiyA tathA apane zAsana kAla meM aneka yajJa kiye| caturthAvasthA meM vaha apanA rAja-pATa apane bar3e putra bharata ko sauMpa kara sanyAsI ho gaye aura dakSiNa bhArata meM sthita pulastya RSi ke Azrama meM nivAsa kiyA / isase spaSTa hai ki prathama tIrthaMkara dakSiNa meM gaye the / hindU purANoM meM eka saMvAda' AtA hai, jisameM batAyA gayA hai ki deva aura asuroM ke yuddha ke bIca jainadharma kA upadeza viSNu ne diyA thA - "bRhaspatisAhAyyArthaM viSNunA mAyAmohasamutpAdanam digambareNa mAyAmohena daityAn prati jainadharmopadezaH, dAnavAnAM mAyAmoha - mohitAnAM guruNA digambara jainadharmadIkSAdAnam" / arthAt deva-mantrI bRhaspati kI sahAyatA ke liye viSNu bhagavAn ne mohamAyA nAmaka eka digambara sAdhu ko utpanna kiyA aura daityoM ko jainadharma kA upadeza usase dilAyA, jisase dAnava di0 jainadharma meM dIkSita ho gaye / isa saMvAda meM eka rahasya yaha chipA pratIta hotA hai ki viSNu ne digambara jaina muni kA avatAra lekara asuroM ko dIkSA dii| yadi yahA~ yaha mAna liyA jAya ki asura jinakA yahA~ varNana kiyA gayA hai, ve vahI loga the jo yahA~ ke Adima nivAsI the aura dakSiNa bhArata ke kinAre ke pradezoM meM rahate the| ye Adima nivAsI sabhya, saMskRta aura svatantra the, dAsa nahIM / inhoMne zrayoM ke Ane ke pUrva bhArata ko apane adhikAra meM kara liyA thA to isase spaSTa hai ki jainadharma kA kendra usa samaya narmadA nadI ke taTapara sthita thA jo ki Aja bhI tIrtha sthAna ke samAna pUjya 1 uparyukta kathana kA samarthana kAThiyAvAr3a meM prApta eka tAmrapatra se bhI hotA hai / yaha tAmrapatra mahArAja neccadanejjara prathama athavA dvitIya (I0 pU0 1140 yA I0 pU0 600 ) kA hai| pro0 prANanAtha ne isakA vAcana karate hue batAyA thA ki yaha mahArAjA vibaloniyA kA nivAsI thA, vahA~ se yaha dvArikA zrAyA thA; yahA~para isane eka mandira banavAyA aura isa mandira ko nemi yA ariSTanemi ko arpaNa diyA / nemi usa samaya raivata giri ( giranAra ) ke deva the| isase spaSTa hai ki nemi yA ariSTanemi jo ki jaina tIrthaMkara haiM, ke prati nebU kI bar3I bhArI zraddhA aura bhakti thI / isa tAmrapatra meM pratipAdita nebU rAjA ko revAnagara kA svAmI bhI batAyA hai, saMbhavataH yaha nagara siddhavara kUTa ke nikaTa kA eka sthAna hogA, jo ki dakSiNa bhArata meM revA nadI ke taTapara sthita hai / 1 viSNupurANa adhyAya 17, matsyapurANa a0 24, padmapurANa adhyAya 1 aura devIbhAgavata skandha 4, 2013 1. See Indian Culture April 1938. P. 515, and Times of India, 19th March, 1935, P. 9

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dakSiNa bhArata meM jainadharma kA praveza aura vistAra karA ] dakSiNa bhArata meM jaina dharma kI prAcInatA ke jaina sAhitya meM aneka pramANa haiM / nirvANakADa kI nimna gAthA meM batAyA hai paNDusumatirivajapA daviDa gariMdA aTukoDiyo / setu jaya girisihare NivvANagayA Namo tesiM // 15 abhiprAya yaha hai ki pallavadeza meM virAjamAna bhagavAn zrariSTanemi ke nikaTa pANDavoM ne jinadIkSA grahaNa kI thI; inake sAtha dakSiNa deza ke aura bhI kaI rAjAoM ne munitrata dhAraNa kiyA thA; jo ki pANDavoM ke sAtha tapakara zatruMjaya giri se mukta hue the / mahApurANa meM batAyA gayA hai ki jaba kalpavRtta lupta ho gaye aura karma bhUmikA Arambha ho gayA to antima kulakara nAbhi rAjA ke pAsa prajA AAyI unhoMne use bhagavAn RSabhanAtha ke pAsa bheja diyA / prajAne bhagavAn RSabhanAtha se prazna kiyA- bhagavana ! kRpAkara AjIvikA kA upAya batalAiye, jisase hamaloga sukhapUrvaka raha sakeM / bhagavAn ne prajAko SaTkarmoM kA upadeza diyA / unake smaraNamAtra se indra aneka devoM ke sAtha zrA upasthita huA aura usane saMketamAtra se hI nagara, gA~va, deza aura prAntoM kA vargIkaraNa kara diyA / tathA vahA~ jina caityAlaya, tivimva evaM anya jaina saMskRti ke cinhoM ko prakaTa kiyaa| banAye gaye dezoM kI saMkhyA 52 batAya gayI hai; jisameM dakSiNa bhArata ke aneka bar3e-bar3e nAgara zAmila haiM - karahATamahArASTrasurASTrA bhorakoMkaNAH / vanavAsAndhakaSTikozalAJcolakeralAH // dAvabhisArasauvIrazara senAparAntakAH / videhasindhugAndhArapavanAzcedipallavAH || kAMbojArabAlhIkaturuSkazaka kekayAH / mahApurANa meM bharata cakravartI kI vijaya kA varNana karate hue dakSiNa dizA ke rAjAoM para kI gayI vijaya ke nirUpaNa meM batAyA hai ki colikAmAlikaprAyAnprAyazo'nRjuceSTitAn / keralAnsara lAlApAnkala goSThISa caMcurAn // pAeDyAnpracaMDa dordaNDAn khaNDitArAtimaNDalAn / isase spaSTa hai ki bharata cakravartI ne cola, pANDya, karala Adi rAjAoM ko harAkara vahA~ jainadharma kA pracAra kiyA thA / pratyeka nareza usa yuga meM parAjita dezoM meM apane dharma kA pracAra karatA thA / dUsarI bAta yaha hai ki bhagavAn RSabhadeva ke saMketa se jaba indra ne 1 dekheM - saMkSipta jaina itihAsa bhA0 3 0 1 pR0 114 2 jinasenAcArya viracita mahApurANa parva 16 zlo0 130-165

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[bhAga 15 prAntoM aura dezoM kA vargIkaraNa kiyA thA, usa samaya jaina caityAlayoM kA nirmANa bhI huA thA, ataH uttara ke samAna dakSiNa meM bhI bharata cakravartI ne jaina caityAlayoM kI bandanA karate hue vijaya prApta kI thii| podanApura meM dakSiNa bhArata ke prathama jaina samrAT bAhubalI svAmI kI rAjadhAnI batAyI gayI hai, yaha sthAna Aja bhI dakSiNa bhArata meM sthita hai| isI prakAra jaina sAhitya meM polAsapura, madurA, bhaddila Adi nagaroM ke nAma milate haiN| ina nagaroM meM bhagavAn RSabhadeva ke samaya meM hI jana dharmakA pracAra batAyA gayA hai| dAkSiNAtya mathurA-madurA nagara, ko pANDavoM ne basAyA thA / kahA gayA hai sutAstu pAe DoharicandrazAsanAdakAeDa evAzanipAtaniSThurAt / pragatya dAkSiNyabhRtA sudakSiNAM janena kASThAM mathurAM nyavezayan' / jaba dvArikA nagarI naSTa ho gayI aura kRSNA apane bhAI bana dena ke sAtha dakSiNa mathuga ko cale rAste meM kauzAmbI ke jaMgala meM jaratakumAra ne bAgA calAyA, jo ki zrIkRpayA ke pA~va meM lagA; jisase unakA AtmA isa nazvara zarIra ko chor3akara calA gayA / jaba pAgaDayoM ko yaha duHkhada samAcAra milA to ve baladeva se milane ke liye kauzAmbI ke jaMgala meM Aye aura unheM samajhA bujhAkara yaha taya kiyA ki nArAyaNa ke zava kA saMskAra zRMgI giri para kara diyA jaay| pANDava dakSiNA ke pallava dezameM bhagavAna neminAtha kA vihAra avagata kara madurA ko lauTa Aye aura bhagavAn neminAtha ke pAsa jAkara jaina-dIkSA grahaNa kara lI / pANDavoM ke sAtha aura bhI kaI dakSiNI gajAoM ne jaina-dIkSA grahagA kI, ataeva yaha maSTa hai ki bhagavAna neminAtha ne dakSigA ke dezoM meM vihAra kara jainadharma kA pracAra kiyA thaa| atha te pANDavAJcaMDasaMsArabhayabhIravaH / prApya pallavadezeSu viharaMtaM jinezvaram / / harivaMza purANa ke eka anya kathAnaka se jJAta hotA hai ki mahArAja zrIkRSNa kA yuddha jaba jarAsindhu ke sAtha ho rahA thA to dakSiNa bhArata ke kaI rAjA bhI unake pakSa meM the| isakA kAragA yaha hai ki madarA meM pArADavoM kA rAjya sthApita ho jAne para drAvir3a rAjAoM kA samparka uttara ke rAjAoM ke sAtha ghaniSTha hotA jA rahA thaa| cera, cola, pANDaya Adi vaMza ke rAjAoM kA inake sAtha ghaniSTha sambandha thaa| isaliye pANDavoM ke sAtha . inhoMne jina-dIkSA grahaNA kI thii| gAyakumAra cariu meM kahA gayA hai ki bhagavAn neminAtha ke tIrthakAla meM kAmadeva nAgakumAra hue the| nAgakumAra kA mitra mathurA kA rAjakumAra mahAvyAla thaa| yaha mahA 1 harivaMza purANa sarga 54 zlo0 73 2 saMkSisa jaina itihAsa bhAga 3 khaM0 1 pR0 114

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kiraNa] dakSiNa bhArata meM jainadharma kA praveza aura vistAra vyAla pANDya deza gayA thA aura pANDya rAjakumArI ko vivAha karane AyA thaa| bhagavAn pAzvanAtha ka samaya meM karakaNDa nAmakA eka rAjA huA hai| usane apane rAjya kA khUba vistAra kara eka dina maMtrI se pUchA, he mantrI ! kyA koI aisA gajA hai jo mujhe mastaka na namAtA ho ? maMtrI ne uttara diyA-uttara ke to sabhI rAjA AekI AdhInatA svIkAra kara cuke haiM, para drAvir3a deza ke cera, cola aura pArADya nareza zrApako nahIM maante| rAjA ne unake pAsa dUta bhejA, para una rAjAoM ne karakagaDu ka, adhInatA nahIM svIkAra kI aura yaha kahakara dUna ko vApasa kara diyA ki hama jinendra bhagavAna ko chor3a aura kisI ko sira nahIM jhukA skt| rAjA kararADDu ko dravir3a rAjAoM ke uttara ne adhika uttejita kara diyaa| isase usane pratijJA kI ki jaba taka ina rAjAoM ko vaza meM na kara la~gA, zAnti se rAjya nahIM karU~gA aura inako padadalita na karUM to rAjya-pATa chor3a duuNgaa| karakaNDu ne senA sajAkara yuddha ke liye prasthAna kara diyA aura rAste meM terApura nagara meM pahu~cA, yahA~ rAjA zivane use bheMTa car3hAI tathA rAjA ziva ke parAmarza se pAsa kI pahAr3I kI guphA meM bhagavAn pAzvanAtha ke dazana kiye| usa pahAr3I para camatkAra kI eka bAta yaha thI, eka hAthI prati dena usa pahAr3I para sthita eka vAmI kI pUjA karatA thaa| rAjA karagaDu ne usakI pUjA ko dekha kara anumAna lagAyA ki nizcita isa vAmI ke nIce koI devamUrti hai, anyathA yaha pazu pUjA nahIM karatA, ataH usa vAmI ko khudvaayaa| khudAI meM nIce bhagavAn pAzvanAtha kI eka mUtti nikalA jise vaha bar3I bhakti aura zraddhA ke sAtha guphA meM le aayaa| isake pazcAt baha rAnA idhara-udhara namana karatA huA dakSiNa pahu~cA tathA cera, cola aura pAgaDya narezoM kI sammilita senAoM kA sAmanA kiyA tathA apane yuddha kauzala se unheM harAkA apanA praNa pUrA kiyaa| jaba karakagaDa rAjA una parAta rAjAoM ke sira ke Upara paira rakhane lagA tA unake mukuToM meM sthita ! jana pratimAoM ke darzana use hue; jisase use bhArI . pazcAttApa' huaa| unheM usane phira rAjya denA cAhA, para ve svAbhimAnI dravar3Adhipani yaha kara tapasyA ko cale gaye ki aba hamAre putra pautrAde hI rAjya ko claayeNge| jambU svAmI caritra se bhI avagata hotA hai ki vidyaccara nAmakA cora jambUkumAra ke prabhAva ke kAraNa corI se virakta ho gayA thA aura yaha bhramagA karatA huA samudra ke nikaTa sthita malayAcala parvata para phuNcaa| yahA~ se vaha siMhaladvIpa gayA, lauTate samaya vaha kerala AyA thA / dravir3a deza ko usane jaina mandiroM aura jaina zrAvakoM se pUrva dekhA / anantara yaha karNATaka, kAmboja, kAMcIpura, sahyaparvata, AbhIra Adi dezoM meM bhramaNa karatA huA . hA hA maI mUDhaI kiM kiyau, jiNa biMbu vicaraNe Ahayau /

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bhAskara [bhAga 15 kiSkindhApura meM aayaa| isa bhramaNa vRttAnta se spaSTa hai ki bhadrabAhu svAmI ke jAne ke pahale dakSiNa prAnta meM jainadharma phala-phUla rahA thaa| yadi vahA~ jainadharma unnata avasthA meM nahIM hotA to yaha vizAla munisaMgha, jisakI ki AjIvikA jaina dharmAnuyAyI zrAvakoM para hI prAzrita thI, vipatti ke samaya kabhI bhI dakSiNa ko nahIM jaataa| buddhi isa bAta ko kabhI svIkAra nahIM karatI hai ki bhadrabAhu svAmI itanI adhika muniyoM kI saMkhyA ko binA zrAvakoM ke kaise le jAne kA sAhasa kara sakate the ataH zrAvaka vahA~ vipula parimANa meM avazya pahale se vartamAna the| isIliye bhadrabAhu svAmI ne apane vizAla saMgha ko dakSiNa bhArata kI ora le jAne kA sAhasa kiyaa| bhadrabAhu svAmI kI isa yAtrA ne dakSiNabhArata meM jainadharma ke phalane aura phUlane kA suavasara pradAna kiyaa| bauddhoM kI jAtaka kathAoM aura megAsthanIja ke bhramaNavRttAntoM se avagata hotA hai ki uttara meM 12 varSa kA bhayaMkara durbhikSa par3A thA aura candragupta maurya bhI apane putra siMha sena ko rAjagaddI dekara bhadrabAhu ke sAtha dakSiNA meM Atmazodhana ke liye calA gayA thA / candragiri parvata para candragupta kI dvAdaza varSIya tamyA kA varNana milatA hai| bhadrabAhu svAmIne apanI Asanna mRtyu jJAtakara mArga meM hI kahIM samAdhimaraNa dhAraNa kiyA thaa| inakA mRtyukAla digambara paramparAnusAra vIra ni0 saM0 162 aura zvetAmbara sampradAya dvArA vI0 ni0 saM0 170 mAnA jAtA hai| dakSiNA meM pahu~cakara isa saMgha ne vahA~ jainadharma kA khUba prasAra kiyA tathA jaina sAhitya kA nirmANa bhI vipula parimANA meM huaa| isa dharma ke pracAra aura prasAra kI dRSTi se dakSiNa bhArata ko do bhAgoM meM vibhakta kiyA jA sakatA hai-tAmila prAnta aura karNATaka / tAmila pradeza meM cola aura pAgaDya narezoM meM jainadharma pahale se hI vartamAna thA, para aba unakI zraddhA aura bhI dRr3ha ho gayI tathA ina rAjAoM ne isa dharma ke prasAra meM bar3A sahayoga pradAna kiyaa| samrATa ela khAravela ke eka zilAlekha se patA calatA hai ki usake rAjyAbhiSeka ke avasara para pANDya rAjAoM ne kaI jahAja upahAra bheje the| ye sabhI rAjA jaina the isIliye jaina samrATa ke abhiSeka ke avasara para unhoMne upahAra bheje the| inakI rAjadhAnI madarA jainoM kA pramukha pracAra kendra bana gayI thii| tAmila grantha 'nAlidiyara' ke sambandha meM kiMvadantI hai ki bhadrabAhu svAmI ke vizAla saMgha ke ATha sahasra jaina sAdhu pANDya deza gaye the, jaba ve vahA~ se vApasa Ane lage to pANDya narezoM ne unheM Ane se rokaa| eka dina rAta ko capa-cApa ina sAdhuoM ne rAjadhAnI chor3a dI; para calate samaya pratyeka sAdhu ne eka-eka sAipatra para eka-eka padya likhakara rakha diyA; inhIM padyoM kA saMgraha 'nAlidiyara' kahalAtA hai| tAmila sAhitya kA veda kuralakAvya mAnA jAtA hai, isake racayitA AcArya kundakunda haiN| inhoMne asAmpradAyika dRSTikoNa se ise likhA hai, jisase yaha kAvya mAnavamAtra ke liye apane vikAsa meM sahAyaka hai| jainoM ke tirukkurala, nAladiyara, pachimolI, nAnulI. cintA

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kiraNa 1 ] maNi, sIlappaDikAram, valaNappadi Adi tAmila bhASA ke kAvya vizeSa sundara mAne jAte haiN| inake atirikta perakaMdai, yazodharakAvya, cUr3AmaNi, elAdI, kaliMgatupparaNI, nannUla, neminAda, yappAMru, zrIpurANaM, marumaMdara purANaM zrAdi tAmila grantha bhI kama prazaMsA ke yogya nahIM haiN| yaha bAta nirvivAda siddha hai ki vyAkaraNa, chanda, alaMkAra, darzana aura jainAgama prabhRti vibhinna viSayoM ke uttamottama grantha likhakara tAmila vAGmaya ko samRddhazAlI aura utkRSTa sthiti meM lAne kA zreya jainAcAryoM ko hI hai / jainAcArya pUjyapAda ke ziSya janandi ne pANDyoM kI rAjadhAnI madurA meM eka vizAla jaina saMgha kI sthApanA kI thI; isa saMgha dvArA tAmila prAnta meM jainadharma kA khUba pracAra huaa| AcArya kundakunda ne ponnUrAma ke nikaTa nIlagiri nAmaka parvata para tapasyA ko thI, inake Azrama meM Akara pallava vaMzI zivamkandava mahArAja ne prAbhRta ya kA adhyayana kiyA thA / tAmila deza ke itihAsa meM jainadharma I0 tIsarI aura cauthI zatAbdI meM lupta prAyaH dilAI par3atA hai / pA~cavIM aura chaThIM sadI meM zaivadharma kA bar3A bhArI jora rahA hai, phirabhI jainoM kI tAtkAlIna paristhiti kA citraNa vaiSNava aura zaivapurANoM meM mila jAtA hai| sAtavIM zatAbdI se lekara 11 vIM zatAbdI taka zaivadharma ke samAnAntara jainadharma bhI calatA rhaa| gaMgavADi ke gaMgavaMzIya rAjAoM ne isa dharma ko vizeSa protsAhana diyA, jisase vidharmiyoM ke dvArA nAnA prakAra ke atyAcAroM ke hone para isakI kSINa rekhA 11 vIM sadI ke anta taka dikhalAI par3atI rahI / / aneka videzI vidvAnoM ne apane - apane itihAsa meM tAmila prAnta kI jainadharma kI unnati kA varNana kiyA vizapa kAlDavela kA kahanA hai ki jainoM kI unnati kA yuga hI tAmila sAhitya kI unnati kA mahAyuga hai / inhoMne tAmila, kanar3I aura dUsarI lokabhASAoM kA pracAra kiyA, jisase ve janatA ke samparka meM adhika Aye / saravAlTara iliyaTa ke matAnusAra dakSiNa kI kalA aura kArIgarI para jainoM kA amiTa prabhAva hai| tAmila pradeza meM jainoM ke dvArA hI ahiMsA kA vizeSa pracAra huA. jisase janatA ne madya, mAnsa aura madhu bhakSaNa kA bhI tyAga kara diyA thaa| brAhmaNoM para jainoM kI ahiMsA kA itanA adhika prabhAva par3A ki yajJoM meM bhI hiMsA banda ho gaI jIva hiMsA-rahita yajJa kiye jAne lage / kucha vidvAnoM kA abhimata hai ki vigrahArAvanA, purANapuruSoM kI pUjA, gaNapati pUjA, devasthAna-nirmANa-prathA aura jIrNoddhAra kiyA prabhRti bAteM zaiva aura vaiSNava matoM meM jaina sampradAya kI dekhAdekhI pracalita huI / zrataeva tAmila deza meM I0 pU0 300 se lekara I0 1100 taka jainadharma kA khUba pracAra huA, kintu isake anantara zaiva aura vaiSNavoM ke dharmadveSa ke kAraNa prabhAvahIna ho gayA / karNATaka - isa prAnta meM jaina dharma kA vistAra bahuta huA, vahA~ kI rAjanIti, dharma, saMskRti, sAhitya, kalA, vijJAna, vyApAra prabhRti sabhI bAteM jainadharma se anuprANita thIM / dakSiNa bhArata meM jainadharma kA praveza aura vistAra 49

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[ bhAga 15 aneka jaina rAjAoM ke sAtha-sAtha aise niSNAta vidvAn, kavi, kalAkAra aura prabhAvaka guru hue, jinakA prabhAva dakSiNa prAnta kI karNATaka bhUmi ke kaNa-kaNa para vidyamAna thA / sAmAjika, dhArmika aura rAjanaitika sabhI mAmaloM meM jainAcAryoM kA pUrA-pUrA hAtha thA, unakI sammati aura nirNaya ke uparAnta hI kisI bhI sAMskRtika kArya kA prArambha hotA thA / bhadrabAhu svAmI ke saMgha ke pahu~cane ke pahale bhI yahA~ jaina guruoM ko sammAnya sthAna prApta thaa| maurya sAmrAjya ke bAda isa prAnta zrandhavaMza kA zAsana sthApita huA, isa vaMza ke sabhI rAjA jainadharma ke unnAyaka rahe haiM / inake zAsana kAla meM sarvatra jainadharma kA abhyudaya thA / isake pazcAt uttara-pUrva meM pallava aura uttara-pazcima meM kadamba kadamba vaMza ke aneka zilAlekha upalabdha haiM, ko dAna dene kA ullekha hai / isa vaMza kA meM 50 vaMza ke rAjya isa prAnta meM sthApita hue / jinameM isa vaMza ke rAjAoM dvArA jainoM dharma jaina thA / bhAskara kadamba vaMza ke samAna cAlukya vaMza ke rAjA bhI jainadharmAnuyAyI the / pallava vaMza ke rAjAoM ke jaina hone ke sambandha meM aitihAsika ullekha nahIM milatA hai para bhagavAn neminAtha kA vihAra pallava deza meM hone se tathA usa samaya ke samasta dakSiNa ke vAtAvaraNa ko ko jainadharma se anuprANita hone ke kAraNa prAcIna pallava vaMza bhI jainadharma kA anuyAyI rahA hogA / cAlukya narezoM ne aneka navIna jaina mandira banavAye tathA unhoMne aneka mandiroM kA jIrNodvAra karayA thA / kannar3a ke prasiddha jaina kavi pampa kA bhI sammAna isa vaMza ke rAjAoM dvArA huA thA / ko rAjanIti aura dharmaM gaMgavaMza - karNATaka prAnta meM jainadharma ke prasArakoM meM isa vaMza ke rAjAoM kA pramukha hAtha hai| itihAsa batalAtA hai ki dakSiNa bhAratIya gaMgarAjAoM ke pUrvaja gaMgAnadapradezavAsI ikSvAkuvaMzI kSatriya the| inakI santAna paramparA meM daDiMga aura mAdhava nAmake do zUravIra vyakti utpanna hue, jinhoMne pera nAmaka sthAna para jAkara AcArya siMhanandI kA ziSyatva grahaNa kiyA / usa samaya perUra jaina saMskRti kA pramukha kendra thA, yahA~ para jaina mandira aura jaina saMgha vidyamAna thA / AcArya ne ina doMnoM zAstra kI zikSA dekara pUrNa niSNAta banA diyA tathA padmAvatIdevI se unake liye varadAna prApta kiyA / zrAcArya kI zikSA aura varadAna ke prabhAva se ina donoM vIroM ne apanA rAjya sthApita kara liyA tathA kuvalAla meM rAjadhAnI sthApita kara gaMgavADI predaza para zAsana kiyaa| gaMgarAjAoM kA rAjacinha madagajendra lAJchana aura unakI dhvajA piccha cinha se aMkita thI / usa samaya jainadharma rASTradharma thA, aura isake guru kevala dhArmika hI guru nahIM the, balki rAjanaitika guru bhI the / daDiga ne jainadharma ke prasAra ke liye maMDali nAmaka sthAna para eka lakar3I kA bhavya jinAlaya nirmANa karAyA, jo zilpakalA kA eka sundara namUnA thaa| kyoMki usa

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kiraNa 1] dakSiNa bhArata meM jainadharma kA praveza aura vistAra yuga ke mandira kevala darzakoM kI bhakti-pipAsA ko hI zAnta nahIM karate the, balki dharma, sAhitya, saMskRti ke pracAra ke pramukha kendra sthAna bhI mAne jAte the| gaMgarAjAroM meM avanIta ke guru jainamuni kIrtideva aura durvinIta ke AcArya pUjyapAda the| isa vaMza kA eka rAjA mArasiMha dvitIya thA, yaha itanA parAkramI aura sAhasI thA ki isane ce, cola aura pANDya vaMzoM para vijaya prApta karalI thii| jIvana ke antima samaya meM ise saMsAra se virakti ho gaI thI, jisase isane vipula aizvarya ke sAtha rAjyapada tyAga diyA aura dhArabAra prAnta ke vAMkApura nAmaka sthAna meM apane guru ajitasenAcArya ke sammukha samAdhipUrvaka pA!tyAga kiyA thaa| ___ gaMgavaMza ke 21 veM gajA rAcamalla satyavAkya ke zAsana kAla meM usake maMtrI aura kavi cAmugaDarAya ne zrevaNavelguna sthAna meM zrIgomaTezvara kI vizAla pratimA kI pratiSThA karAI thii| cAmuNDarAya kA vAgmAtagaDa, cUr3AmaNi, samaradhurandhara, tribhuvana vIra, vairIkulakAladagaDa, satya yudhiSThira ityAdi aneka upAdhiyA~ thii| mantri pravara cAmuNDAya jaina. dharma ke bar3e bhArI upAsaka the. inhoMne apanA guru prAcArya nemicandra siddhAnta-cakravartI ko mAnA hai| boratA ke sAtha vidvattA bhI inameM pUrI thI. saMskRta aura kannar3a donA hI bhASAoM para pUrNa adhikAra thaa| cAritrasAra saMskRta bhASA meM ranA gayA inakA prasiddha grantha hai, kannar3a meM inhoMne triSaSThi janA mahApurANa nAmaka prasiddha grantha racA hai| cAmugaDarAya ne janadharma kI unnati ke liye aneka kArya kiye haiN| isa prakAra gagavaMza ke sabhI rAtrAoM ne mandira banavAye, mandiroM kA prabandha ke liye bhUmi dAna kI aura jaina guruyoM ko sammAna dekara sAhitya aura kalA kA sRjana kraayaa| duvinIta, nAgavarma, gugAma prathama cAmugaDarAya ityAdi aneka ullekhanIya jaina kalAkAra gaMgavaMza ke rAjyakAla meM hue haiM / ___ gaMgavaMzakAlIna jaina sAhitya aura kalA---gaMgarAjyakAla meM saMskRta aura prAkRta bhASA ke sAhitya kI vizeSa unnati huii| azoka ke zAsana-lekhoM aura sAtavAhana evaM kadamba rAjAoM ke sikkoM para aMkita lekhAM se prakaTa hai ki isa yuga meM prAkRta bhASA kA vyavahAra saMskRta ke sAtha-sAtha brAhmagA aura jaina donoM hI vidvAn karate the| 7 vIM aura 8 vIM zatI meM gaMgavADi meM adhika saMkhyA meM Akara jaina vasa gaye the, taba vahA~ saMskRta sAhitya kI pavitra mandAkinI pravAhita huI; jisakI kala-kala dhvani se aSTazatI, prAptamImAnsA, padmapurANa, uttarapurANa, kalyANa kAraka prabhRti racanAe~ pasphuTita huii| saMskRta aura prAkRta ke sAhitya ke sAtha-sAtha kannar3a bhASA ko sAhitya bhI unnati kI ora agrasara ho rahA thA; prAcIna kannar3a, jo ki sAhityika bhASA thI, usakA sthAna navIna kannar3a ne le liyA thaa| isameM pUjyapAda, samantabhadra jaise yuga pravartaka prasiddha AcAryoM ne bhI sAhitya kA nirmANa kiyA / isa yuga meM kucha aise kavi bhI hue haiM, jo donoM bhASAoM ke

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[ bhAga 15 1 saMskRta, prAkRta aura kannar3a ke vidvAn the| guNadharma ne gaMgarAjA aireyappa ke samaya meM 'harivaMza' kI racanA kI thI / inhIM ke samakAlIna kavi pampa bahuta prasiddha kavi hue haiM, inheM kavitA guNArNava, pUrNavi, sajjanottama Adi vizeSaNoM se sambodhita kiyA gayA hai / isa mahAkavi ne lokakalyANa kI bhAvanA se prerita hokara zrAdipurANa, vikramArjuna vijaya, laghupurANa, pArzvanAthapurANaM aura paramArga nAmaka granthoM kI racanA kI hai| pampa ke samakAlIna mahAkavi pona aura rana bhI haiN| ina donoM kaviyoM ne bhI kannar3a sAhitya kI zrIvRddhi meM apUrva yoga diyA hai| ponna kA zAntinAthapurANa aura ranna kA ajinanAthapurANa kannar3a sAhitya ke ratna haiM / inake atirikta zrAcArya nemicandra siddhAntacakravartI ne ubhaya bhASAoM meM grantha racanA kI hai / bhAskara kalA - gaMgavADi meM sthApatya aura zilpakalA kI vizeSa unnati huI thI / usa samaya samasta dakSiNa bhArata meM darzanIya bhavya mandira, divya mUrtiyA~, sundara stambha prabhRti mUlyavAn vizAla kRtiyA~ sthApita huii| gaMgavADi kI jaina kalA bilkula bhinna rhii| gaMgavaMza ke samasta rAjAoM ne jinAlayoM kA nirmANa karAyA thaa| mandiroM kI dIvAla aura chatoM para kahIM-kahIM nakAsI aura paccIkArI kA kAma bhI kiyA gayA thaa| koI-koI mandira do maMjila ke bhI the aura cAro ora daravAje rahate the / pASANa ke sivA lakar3I ke jinA - laya bhI banavAye gaye the / isa yuga meM mUrti nirmANa kalA meM bhI jaina loga bahuta Age bar3hecar3he the; prasiddha bAhubalI svAmI kI mUrti isakA jvalanta nidarzana hai / yaha mUrti Aja bhI duniyA kI Azcaryajanaka vastuoM meM se eka hai / mandiroM ke atirikta gaMgarAjAoM ne maNDapa aura stambhoM kA bhI nirmANa karAyA thA / jaina magara pA~ca stambha ke hote the, cAro konoM para stambha lagAne ke atirikta bIca meM bhI stambha lagAyA jAtA thA aura isa bIca vAle stambha kI vizeSatA yaha thI ki vaha Upara chana roM isa prakAra phiTa kiyA jAtA thA jisase tatnI meM se rUmAla Ara-pAra ho sakatA thA / ye stambha mAnastambha aura brahmadevastambha, ina do bhedoM meM vibhakta the / I0 sa0 1004 meM jaba gaMganarezoM kI rAjadhAnI talakAda ko cola rAjAoM ne jIta liyA to phira isa vaMza kA pratApa kSINa ho gyaa| isake pazcAt dakSiNa bhArata meM hoysala vaMza kA rAjya pratiSThita huaa| isa vaMza kI unnati bhI jaina guruoM kI kRpA se huI thI / isa vaMzakA pUrvaja rAjA sala thaa| kahA jAtA hai ki eka samaya yaha rAjA apanI kuladevI ke mandira meM sudatta nAmake jaina sAdhu se vidyA grahaNa kara rahA thA, itane meM vana se nikalakara eka bAgha sala ko mArane ke liye jhpttaa| sAdhu ne eka DaNDA sala ko dekara kahA'popa sala' - mArasala / sala ne usa DagaDe se bAgha ko mAra DAlA aura isa ghaTanA ko smaraNa rakhane ke liye usane apanA nAma popasala rakhA, Age jAkara yahI hoysala ho gayA /

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kiraNa] dakSiNa bhArata meM jainadharma kA praveza aura vistAra gaMgavaMza ke samAna isa vaMza ke rAjA bhI viTTimadeva taka jaina dharmAnuyAyI rahe aura jainadharma ke prasAra ke liye nirantara udyoga karate rahe / jaba rAmAnujAcArya ke prabhAva meM Akara viTTimadeva vaiSNava ho gayA, to usane apanA nAma viSNuvarddhana rkhaa| isakI pahalI dharmapatnI zAntaladevI kaTTara jainI thii| usI ke prabhAva ke kAraNa isa rAjA ne jainadharma ke abhyudaya ke liye aneka kArya kiye| viSNuvarddhana kA maMtrI gaMgarAja to jainadharma kA stambha thaa| zravaNabelgola ke zilAlekhoM meM kaI zilAlekha unakI dAnavIratA aura dhArmikatA kI duhAI dete haiN| viSNuvarddhana ke uttarAdhikArI narasiMha prathama ke maMtrI hullAsa ne bhI isa dharma ko dakSiNa meM phailAne kA prayatna kiyaa| vastutaH maisUra prAnta meM ina donoM maMtriyoM ne tathA cAmuNDarAya ne jainadharma ke prasAra ke liye aneka kArya kiye haiN| __hoyasala ke paznAta bar3e rAjavaMzoM meM rASTrakUTa kA nAma AtA hai, isa vaMza ke pratApI rAjAoM ke Azraya meM jainadharma kA acchA abhyudaya huaa| mAnyaveTa inakI rAjadhAnI thI, hama vaMza meM aneka rAjA navamInuyAyoM hue haiM aura sabhI ne apane apane zAsana kAla meM jainadharma kI bhAvanA kI hai| amoghavarSa prathama kA nAma di0 jainadharma kI unnati karane vAloM meM bar3e gaurava ke sAtha liyA jAtA hai| yaha rAjA di0 jainadharma kA bar3A bhArI zraddhAla thA. isane antima avasthA meM rAna-pATa lor3akara jina dIkSA apane guru jinasenAcArya se le lI thiiN| amoghavarSa ne jinasenAcArya ke ziSya gugaNa madrAcArya ko bhI prazraya diyA thaa| samrATa amoghava ne apane uttarAdhikArI kRSNArAja dvitIya gugAbhadrAcArya ko guru ke liye niyukta kiyA thaa| zravaNabelagola kI pAzvanAthacasati zilAlekha se prakaTa hai ki samrAT kRSNarAja kI rAjasabhA meM jaina guruoM kA Agamana hotA thA tathA vaha unakA yathocita satkAra karatA the| isa vaMza meM utpanna hA cAroM indra rAjAoM ne jainadharma ko dhAraNa kiyA thA tathA usake pracAra aura prasAra ke liye aneka yatna bhI kiye the| yadyapi antima rAjA indra ko rAjya kI vyavasthA karane meM pUrNa saphalatA nahIM milI thI, jisase usane jinadIkSA grahaNa karalI thii| kalacari vaMza-ke narezoM ne tAmila deza para car3hAI kI thI aura vahA~ ke rAjAoM ko parAsta karake apanA zAsana sthApita kiyA thaa| ye rAjA jainadharma ke anuyAyI the, inake pahu~cane se tAmila deza meM jainadharma kA prasAra huA thaa| isa vaMza ke rAjAoM kA rASTrakUTa narezoM se ghaniSTha sambandha thA, inameM paraspara vaivAhika sambandha bhI hue the| ina pradhAna rAjavaMzoM ke atirikta nolamba, sAntAra, cAMgalva, vyoGgalva, punnATa, senavAra sAluva, mahAbali, elinakA raTTa, zilAhAra, cellaketana, pazcimI cAlukya prabhRti rAjavaMzoM ke aneka rAjA jainadharmAnuyAyI the| ina vaMzoM ke jo rAjA jainadharma kA pAlana nahIM bhI

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bhAskara [ bhAga 15 karate the, unhoMne bhI jainadharma kI unnati meM pUrA sahayoga pradAna kiyA thaa| isa prakAra karNATaka ke sabhI rAjAoM ne jainadharma kA vistAra kiyaa| jaina kalA aura sAhitya-rASTrakUTa prabhRti upayukta rAjAoM ke kAla meM jaina sAhitya aura kalA kI dRSTi se vicAra karane para jJAta hotA hai ki jaina kalA aura jaina sAhitya kA vikAsa isa samaya meM bahuta huA hai| rASTrakUTa aura cAlakya vaMzoM ke rAjyakAla meM jainadharma ke prAbalya ne samasta karNATaka ko ahiMsAmaya banA diyA thA, jisake phanambarU aa rASTra khUba phalAphalA, deza meM sukha samRddhi kI puNyadhArA vahI / phalataH mAnava samAja ke hRdaya kA Ananda apanI saMkucita sImA ko pAra kara bAhara nikalane lagA, jisase kalA aura sAhitya kA praNayana adhika huaa| kalA aura sAhitya premI ina rAjAoM ke darabAra meM sAhityika jJAna goSThiyA~ hotI thI, ina goSThiyoM meM hone vAlI carcAoM meM gajA loga svayaM bhAga lete the| rASTrakUTa vaMza ke kaI rAjA kavi aura vidvAn the, isase inakI sabhA meM kavi aura vidvAn ucita sammAna pAte the| dhavalA aura jayadhavalA TIkAoM kA sRjana rASTrakUTa vaMzIya rAjAoM ke jana sAhitya prema kA jvalanta nidarzana haiN| darzana, vyAkaragA, kAvya, purAgA, jyotiSa, gaNita, Ayurveda prabhRti vibhinna viSayoM para aneka maulika racanAe~ likhI gii| isa kAla ke jaina kaviyoM ne dUtakAvya aura campRkAvya ko paramparA prakaTa kara kAvyadotra meM zrRMgAra rasa ke sthAna para zAntirasa kA samAveza kiyA, jinasenAcArya kA pAvAbhyudaya, AdipurANa, varddhamAnapura Na, pArzvamtuti; somadevAcArya kA yazastila : campU . nItivAkyAmRta; guNabhadrAcAya kA prAtmAnuzAsana, uttaraparANa, jinadattacaritra; vAdirAja kA yazodharacarita, pAzvanAthacarita, ekIbhAvastotra, kukurasthacarita, nyAyavinizcaya vivaraNa aura vAdamaMjarI; mahAvIrAcArya kA gaNitasAra saMgraha; zAkaTAnAcArya kA zAkaTAyana vyAkaraNa tathA usakI TIkA amoghavRtti prabhRti saMskRta jaina racanAe~ ullekhanIya haiN| apabhraMza bhASA meM kavi puSpadanta kA mahApurANA, jasahara cariu, raNAyakumAra cariu; kavi dhavala kA harivaMza purANa, kavi svayaMbhU kA harivaMzapugaNa, pauma cariya, devasena kA sAvayadhamma dohA aura abhayadeva sUri kA jayatihuyaNa stotra ityAdi grantha bhI jaina sAhitya kI amUlya nidhi haiN| ina granthoM ke atirikta kannar3a bhASA meM bhI kAvya, purANa, nATaka, vaidyaka, jyotiSa, nIti prabhRti vibhinna viSayoM para aneka grantha likhe gaye the| sAhitya kI unnati ke sAtha jainoM ne kalA ke kSetra meM bhI pragati kI thii| rASTrakUTa, cAlakya, kadamba, hoyasala ityAdi vaMza ke rAjAoM ne aneka jaina mandira aura jaina mUrtiyoM kA nirmANa karAyA thaa| yadyapi janoM ne apanI kalA ko zAntarasa se ota-prota rakhA thA tathA apane dhArmika siddhAntoM ke anusAra mUrti aura mandiroM para bItarAgatA kI hI bhAvanAe~ aMkita kI thIM, phira bhI sarvasAdhAraNa ke liye AkarSaNa kama nahIM thaa| amarezvaram meM eka

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kiraNa ] dakSiNa bhArata meM jainadharma kA praveza aura vistAra mandira kI chata meM saMgrAma ke dRzya se aMkita eka patthara lagA hai, jisameM kilA banA huA hai, dhanuSavANa cala rahe haiN| nagara aura koTa kA aisA sajIva aMkana kiyA gayA hai, jo darzakoM ke dhyAna ko apanI ora AkRSTa kiye binA nahIM raha sktaa| zravaNaguDI meM eka jainamaTha ke pAsa par3e hue pASANoM meM eka ghur3asavAra apane bhAle se eka piyAde ke talavAra ke bAra ko rokatA huA dikhalAyA gayA hai| kaI citra to zAnti ke mUrtimAna pratIka haiN| aihIle aura ilorA ke jainamandiroM ke mAnastambha bhI milate haiN| jaina mAnastambhoM ke viSaya meM vilahausa sA0 ne likhA hai : "The whole capital and canopy of Jain pillors are a wonder of light, clegant, highly decorated stone work; and nothing can surpass the stately grace of these beautiful pillors, whose proportions and adaptations to surrounding scenery are always perfect, and whose richness of decoration never offends." / arthAt jaina stambhoM kI AdhAra zilA tathA zivira bArIka, sundara aura samalaMkRta zilpacAturya kI prAzcaryajanaka vastu haiN| ina sundara stambhoM kI divya prabhA se koI bhI vastu samAnatA nahIM kara sktii| ye prAkRtika saundarya ke anurUpa hI banAye gaye haiN| nakAsI aura mahattA inakI sarvapriya hai| ___ kalA paripUgI mandira aura mUrtiyoM kI prazaMsA bhI aneka vidvAnoM ne mukta karATha se kI hai| isa taraha jainadharma dakSiNa bhArata meM apanA prabhutva 13 vIM sadI taka sthApita kiye rhaa| zaMkarAcArya, zavAnuyAyI rAjA evaM anya dhArmika vidveSoM ke bhayaMkara mauMke lagane para bhI isa dharma kA dIpaka Aja bhI dakSiNa meM TimaTimA rahA hai|

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vividha viSaya suhoniyA yA sudhInapura prAcIna samaya meM suhAniyA jaina saMskRti kA kendra rahA hai| yaha gvAliyara se 24 mIla uttara kI ora tathA kutavara se 14 mIla uttara-pUrva ahasina nadI ke uttarI taTa para sthita hai| kahA jAtA hai ki pahale yaha nagara 12 kosa ke vistAra meM thA aura isake cAra phATaka the| yahAM se eka kosa kI dUrI para vilaunI nAmaka gA~va meM do khambhe abhI taka khar3e milate haiM; pazcima meM eka kosa dUra para vArIpurA nAmaka gA~va meM eka daravAje kA aMza abhI taka vartamAna hai| do kosa pUrva puravAsa meM aura do kosa dakSiNa bAr3hA meM abhI taka daravAjoM ke dhvaMsAvazeSa sthita haiN| ina sImA vinduoM kI dUrI nApane para suhoniyA kA prAcIna vistAra vilkula ThIka mAlUma hotA hai| gvAliyara ke saMsthApaka sUrajasena ke pUrvajoM dvArA Aja se do hajAra varSa pUrva isa nagara kA nirmANa kiyA gayA thaa| kahate haiM ki rAjA sUrajasena ko kuSTha roga ho gayA thA, usane isase mukti pAne ke liye aneka upAya kiye, para usa bhayAnaka roga kA zamana nahIM huaa| acAnaka rAjA ne eka dina ambikA devI ke pAtra meM sthita nAlAva meM snAna kiyA, jisase vaha usa roga se chuTakArA pA gyaa| isa smRti ko sadA kAyama rakhane ke liye usane apanA nAma zodhanapAla yA muddhanapAla rakhA tathA isa nagara kA nAma suddhanapura yA sudhAniyApura rakhA; Age calakara yahI nagara suhAniyA, sihoniyA yA sudhAniyA nAmoM se pukArA jAne lgaa| kokanapura maTha kA bar3A mandira jo gvAliyara ke kile se dikhalAI detA hai, usakI rAnI kokanavatI ke dvArA banavAyA gayA thaa| isa mandira kA nirmANa kAla I0 275 hai, isa rAnI ne eka vizAla jaina mandira bhI muhAniyA ke pAsa banabAyA thaa| isakA dharma ke Upara aTala vizvAsa thaa| muhoniyA meM usa samaya sabhI sampradAya-vAloM ke bar3e-bar3e mandira the| jaina yakSiNI deviyoM ke mandiroM kA pRthaka nirvANa bhI kiyA gayA thaa| 1. vIM zatAbdI taka brAhmaNa mata ke sAtha jainadharma kA prasAra isa nagara meM hotA rhaa| 4 thIM aura 5 vIM sadI meM sihoniyA~ ke Asa-pAsa 11 jaina mandira the; jinakA nirmANa jaisavAla jainoM ne kiyA thaa| san 1165-1175 ke bIca meM kannauja ke rAjA ajayacanda ne isa nagara para AkramaNa kiyaa| isa samaya isa nagara kA zAsana eka rAva ThAkura ke adhIna thA jo ki gvAliyara ke antargata thaa| isa yuddha meM rAva ThAkura kA parAjaya huA, aura kannauja

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kiraNa 1 ] vividha viSaya kA zAsana sthApita ho gyaa| lekina suhAniyA ke durbhAgya kA udaya ho cukA thA, usakI unnati aura zrI sadA ke liye rUTha gayI thI; phalataH kannauja ke zAsaka bhI vahA~ adhika dina taka nahIM raha sake tathA yaha sundara nagara ujar3ane lgaa| isakA zAsana punaH gvA liyara ke antargata pahu~cA, para isake adhikAMza mandira, maTha dharAzAhI hone lage / musalamAna bAdazAhoM kI senA kA praveza bhI ivara huA, jisane sundara mRrttiyoM ko bhagna kiyA aura mandiroM ko dhUlisAta kara diyA / 16 phuTa abhI hAla meM isa nagara meM bhUgarbha se zrI zAntinAtha bhagavAna kI eka vizAlakAya U~cI pratimA nikalI hai tathA aura bhI aneka jaina mUrtiyA~ vahA~ para vidyamAna haiN| sunane meM AyA thA ki bra gumAnIlAla ko zAsana devatA ne svapna meM mUrtiyoM kI bAta kahI thI; una brahmacArI jI ke kahane para hI vahA~ ke samAja ne usa bIhar3a jaMgala meM khudAI kI jisameM aneka pratimAe~ niklii| Aja isa kSetra kA prabandha murenA ke bAda mahIpAla jI jaina ke mantritva meM ho rahA hai, prativarSa aba yahA~ para vArSika melA bhI lagatA hai| khudAI karane para abhI aura bhI mUrtiyA~ tathA jaina saMskRti kI anya vastue~ nikala sakatI haiN| purAtattvajoM ne jaMgala meM par3I huI jaina mUrtti ko dekhakara gvAliyara kI riporTa meM likhA hai ki yaha mUrti Aja se kama se kama eka hajAra varSa pahale kI avazya hai / A 57 (2) kavi vRndAvana kRta satasaI - saptazatI kavivara vRndAvanajI pratibhAzAlI kavi the, inakA janma saM0 1848 meM zAhAbAda jile ke bArA nAmaka gA~va meM goyala golIya agravAla kula meM huA thA / inake pitA kA nAma dharmacanda aura mAtA kA nAma sitAbI thA / inhoMne caubIsI pATha, vRndAvana vilAsa, pravacanasAra TIkA, tIsa-caubIsI pUjA-pATha Adi prantha likhe haiM / 'bhavana' meM ukta kavivara kI eka satasaI hai; isameM 700 dohe haiN| isa grantha ke anta meM prazasti dI gaI hai : iti vRndAvanajI kRta satasaiyA caitra kRSNa 15 saMvata 1653 guruvAra ATha baje rAtri ko ArAmapura meM bAbU ajitadAsa ke putra harIdAsa ne likhakara pUrNa kiyA so jaivaMta hohu zubhaM zubhaM zubhaM // kavivara ke pautra dvArA likhita isako prAmANika mAnanA cAhiye / kintu isake bhItara aise bhI aneka dohe haiM, jo kavivara ke pUrvakAlIna giradhara, bihArI, rahIma,

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[ bhAga 5 - tulasI Adi ke nAma se prasiddha haiN| patA nahIM satasaI ke bhItara ye dohe kaise bhAgaye ? mantha kA prArambhika aMza isa prakAra hai : zrIguranAtha prasAda taiM, hoya manoratha siddha / varSA taiM jyo taruvelidala, phUlaphalana kI vRddhi // kiye bRnda prastAva ko, dohA sugama banAya / ukta artha diSTAnta kari, dida kari diye batAya // 1 // bhAva sarala samajhata savai, bhale lagai hiya aay| jaise avasara kI kaho, vAnI sunata suhAya // 3 // nIkIhu phIkI lagai, vina avasara kI bAta / jaise varanata yuddha meM, rasa siMgAra na suhAta // inakI yaha satasaI vihArI ke samAna zRMgArika kRti nahIM hai. pratyuta nIti aura vairAgya se zrota-prona hai / inakI yaha racanA janahitAya hI huI hai, mAnava ke caritra ko vikasita karanA hI inakA dhyeya rahA hai / laukika jJAna samAja ko pradAna kara use vyavahAra kuzala aura saMyamita banAne kA prayatna kavi kA hai| vAstava meM sAhitya kSetra meM nIti kAvyoM kA sthAna bhI utanA hI U~cA aura zreSTha hai jitanA zrRMgArika racanAoM kaa| isa racanA meM kavi ne sahRdaya mAnava samAja meM bhAvoM kI sabhI vRttiyA~ jAgRta kara karuNA, dayA, kSamA, sahAnubhUti Adi komala vRttiyoM ke vikAsa para jora diyA hai| yaha racanA atyanta sarala, sarasa aura sadya prabhAvotpadinI hai| dudhakuNDa kA dhvaMma jaina mandira / gvAliyara se dakSiNa-pazcima meM dubakuNDa nAmaka purAnA jaina mandira hai| yaha kun aura cambala ke bIca meM gvAliyara se 76 mIla dakSiNa-pazcima aura zivapurI se 44 mIla uttara-pazcima meM eka upatyakA ke Upara sthita hai| gvAliyara kI sar3aka se ha8 mIla dUra hai| zrI bA0 jvAlAprasAda, jo san 1866 meM kaptAna melavila ke sAtha usa sthAna kA avalokana karane gaye the, unhoMne vahA~ utkIrNa eka lekha ko par3hakara mandira kA nirmANa saM0 741 batAyA; parantu kucha purAtattvajJoM ne usakA samaya saM0 1088 yA 1145 kahA hai| kyoMki anya utkIrNa zilAlekhoM se isa mata kI puSTi ho jAtI hai| yaha samaya zrI vikramasiMha mahArAjAdhirAja ke kAla meM par3atA hai| gvAliyara ke rAjAoM kI nAmAvalI meM isa nAma ke rAjA kA ullekha nahIM hai, kintu gvAliyara ke

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vividha viSaya yuvarAja 'kacchapa vaMza ghaTa tilaka' kahe jAte haiM, ataH isa kacchavAha vaMzI rAjA kA sambandha gvAliyara se rahA hogaa| dUbakuNDa kA mandira 750 phITa lambA aura 400 phITa caur3A aNDAkAra ghere meM hai| pUrva kI ora praveza dvAra hai, dvAra ke sAmane patthara meM kaTA huA 50 vargaphITa kA eka tAlAva hai| yaha mandira bilkula gira gayA hai| isake bhItara ziva-pArvatI ke mandira kA dhvaMsAvazeSa bhI hai / vera aura babUla ke per3oM kA jaMgala itanA ghanA hai ki samasta mandira meM ghumanA kaThina hai| yahA~ kI sabhI mUrtiyA~ jaina haiN| eka mUrti para candraprabhu kA nAma bhI likhA huA hai| kimbadantI hai ki yahA~ prAcIna kAla meM jainiyoM kA melA bhI lagatA thaa| prAcIna samaya meM pazcima ke kisI rAjA ne AkramaNa kara yahA~ ke mandira ko toDa diyA thA, tathA aneka mUrtiyoM ko tAlAba meM DubA diyA aura sonecA~dI kI mUttiyoM ko vaha le gayA thaa| mUrtiyoM ko DubAne ke kAraNa hI isa mandira kA nAma bakuNDa arthAt dUbakuNDa par3a gayA hai| prasiddhi hai ki dobAzAha aura bhImAzAha nAmaka jaina zrAvakoM ne isa mandira ko banavAyA thaa| kintu zilAlekha meM batAyA gayA hai ki muni vijayItti ke upadeza se jaisavAla vaMzI dAhaDa, kUkeka, sarpaTa. devadhara aura mahIcandra Adi catura zrAvakoM ne mandira kA nirmANa karAyA thA jisake pUjana, saMrakSaNa evaM jIrNoddhAra Adi ke liye kacchavAha rAjA vikramasiMha ne bhUmi dAna bhI dI thii| marAThA saradAra amara siMha ne dharmAndha hokara jaina saMskRti ke stambha isa mandira ko nasta-nAbUda kiyA thaa| isa mandira ke sambandha meM kahA gayA hai / The Jain temple of Dubkund is square enclosure of 81 feet each way; on each side there are ten rooms. The four corner rooms have doors opening outwards, but all the rest open inwards into a corridor, supported on square pillars. The entrance is on the east side, which has, therefore only seven Chapels, there being exactly eight chapels on each of the other three sides. Each chapel is 5 feet 8 inches square." arthAt-jaina mandira 81 phITa ke ghere meM hai, isameM cAro ora dasa kamare haiM, cArI konoM ke daravAje bAhara kI ora khulate haiM, bAkI sabhI daravAje bhItara varAmade kI ora * khulate haiM, jo ki cokora stambhoM ke Upara sthita hai| pUrva kI tarapha sAta vediyA~ haiM aura zeSa sabhI ora ATha-ATha vediyA~ haiM / pratyeka vedI 5 phITa 8 iMca ke varga kI hai| isa mandira meM 31 kamare jo bAhara kI ora khulate haiM, unameM 31 vediyA~ aura cAra kamare jo bhItara kI ora khulate haiM, unameM cAra vediyA~ haiM, isa prakAra isa mandira meM kula 35 vediyA~ haiM / vediyoM meM citrakArI kI gaI hai, daravAjoM para bhI sundara kArIgarI

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6 bhAskara [bhAga 15 hai| pratyeka daravAje ke donoM ora cAra-cAra bar3I mUrtiyA~ haiM tathA daravAje ke Upara tIna-tIna bar3I padmAsana mUrtiyA~ haiM / khambhe cokora haiM, ye Upara aura nIce caur3e haiM, inake Upara cAra-cAra brekiTeM haiM, jo chata ko saMbhAle hue haiN| ina khambhoM kI U~cAI 7 phoTa 5 iMca hai| dakSiNa-pUrva ke kone ke kamare kI vedI para tIna U~cI khar3I mUrtiyA~ virAjamAna haiN| inameM bIca kI mUrti 12 phITa, 6 iMca U~cI aura 3 phITa 8 iMca caur3I . hai| yaha jamIna meM nIce dhasI huI hai| zeSa donoM bagala-vAlI mUrtiyA~ 6 phITa 6 iMca U~cI aura 2 phITa 4 iMca caur3I haiN| ___ mandira bhUmisAt hai, isakI chata gira gaI hai, varAmade kI chata ke kucha kinAre ke hisse laTaka rahe haiN| bAhara meM tIna yakSiNiyoM kI mUrtiyA~ bhagna mUrtiyoM ke sAtha par3I huI haiM, ye bhagna sabhI mUrtiyA~ digambara sampradAya kI haiN| eka stambha para tIna paMktiyoM kA lekha utkIrNa haiM prathama paMkti-saM0 1152 vaizAkha sudi paJcamyA dvitIya paMkti-zrIkASThAsaMgha mahAcAryavayaM zrIdeva / tRtIya paMkti-senapAdukA yugalam nIce ke hisse meM eka bhagna mRtti hai, jisapara zrIdeva likhA hai| eka khar3agAsana mRtti ke nIce nimna lekha utkIrNa hai, isa lekha meM saMvata aura tithi kA jikra nahIM hai laSu zroSThino kArti zrImAna vasu pratimA zreThinI lakSmIH arthAta isa lekha meM batAye gaye 'vasu vAsupUjya bhagavAna haiM, jo ki 12 veM tIrthaMkara haiN| dakSiNa kI tarapha 16 iMca ke toraNa para 56 paMktiyoM kA lambA lekha utkIrNa hai| yaha saMvat 1145 kA hai| isakA prArambha "OM namo vItarAgAya" se huA hai / zrIzAntinAtha jina aura zrImajjinAdhipati Adi nAma bhI Aye haiM tathA isameM lADavAgaDa gaNa ke devasena , kulabhUSaNa, durlabhasena, aMbarasena aura zAntipeNa ina pA~ca prAcAryoM ke nAma bhI pAye jAte haiN| nemicandra zAstrI

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sAhitya-samAlocanA paTakhaNDAgama, dhavalA - TIkA - samanvitaH 8 vIM jilda - sampAdakaH zrI0 pro0 hIrAlAla jaina ema0 e0, DI0 liT, nAgapura, sahasampAdaka: zrI paM0 bAlacandra siddhAntazAstrI; prakAzakaH zrImanta seTha zitAvarAya lakSmIcandra, jaina - sAhityoddhAraka phaNDa-kAryAlaya, amarAvatI (barAra ); pRSTha saMkhyA: 20 + 368 + 28; mUlya dasa rupaye / yaha dhavalA TIkA kI AThavIM jilda bhASAnuvAda samanvita hamAre samakSa hai| isameM are svAmitva faar kA prarUpaNa kiyA gayA hai / grantha ke Adi meM isa prakaraNa ke nirUpakI ogha - guNasthAna aura Adeza - mArgaNA ina bhedoM dvArA pratijJA kI gaI haiN| pazcAt prathama prakaraNa meM guNasthAnoM meM prakRtibandha vyuccheda, vyuccheda ke bheda aura unakA nirutyartha, prakRtiyoM kI udaya vyucchiti, prakRtiyoM ke bandhodaya kI pUrvAparatA, sAntara, nirantara aura sAntara - nirantararUpa se baMdhanevAlI prakRtiyoM kA nirdeza, dhruvabaMdhI prakRtiyA~, prakRtiyoM ke baMdha ke svAmI aura tIrthaGkara prakRti ke baMdha ke kAraNa Adi bAtoM kA prarUpaNa kiyA gayA hai| dUsare prakaraNa se lekara granthAnta taka caudaha mArgaNAoM meM vistAra se bandha svAmitva kA vicAra kiyA gayA hai| karmabandha ke viSaya meM isa jilda se pUrA-pUrA jJAna ho sakatA hai / bAta yaha hai ki bandhana ke cAra bheda haiM-bandha, bandhaka, bandhanIya aura bandha vidhAna isa bandha vidhAna ke bheda prakRtibaMdha ke mUla prakRtibandha aura uttara prakRtibandha aise do bheda hote haiM / uttara prakRtibandha ke ekaikottara prakRtibandha aura avvogADha uttaraprakRti bandha ye do bheda haiN| prastutabandha svAmitva vicaya ekaikottara prakRtibandha ke samutkIrttanAdi caubIsa anuyogadvAroM meM bArahavA~ anuyoga dvAra hai / isa jilda meM dhavalAkAra ne teIsa praznoM dvArA svodaya-parodaya, sAntara-nirantara, sapratyaya - apratyaya, sAdi-anAdi, dhruva-adhruva Adi bandhoM kI vyavasthA kA spaSTIkaraNa kiyA haiM / isa jilda kA sampAdana acchA huA hai / TIkA kA hindI artha zabdazaH diyA gayA hai, para kahIM-kahIM bhAvAnuvAda bhI hai / grantha kA pratipAdya viSaya prArambha meM likhA gayA hai / bandhodaya -tAlikA jijJAsuoM ke liye bar3e kAma kI hai, isake sahAre bhItara ke viSaya ko saralatApUrvaka hRdayaMgama kiyA jA sakatA hai| kAgaja, mudraNa tathA anyAnya kaThinAiyoM ke hone para bhI zrI pro0 hIrAlAla jI apane satprayatna meM saMlagna haiM, isake

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bhAskara [bhAga 15 liye unheM jitanA dhanyavAda diyA jAya thor3A hai| samAja jisa prantharAja ke darzanoM ke liye lAlAyata thA vahI grantharAja sabhI ke samakSa svAdhyAya ke liye sulabhya hai| chapAIsaphAI sundara hai, prUpha meM ekAdha jagaha azuddhiyA~ raha gaI haiM; phira bhI grantha ko upAdeyatA aura sundaratA ke samakSa nagaNya haiN| svAdhyAya premiyoM ko avazya maMgAkara isakA svAdhyAya kara puNyalAbha lenA cAhiye / mocamArga prakAza kA Adhunika hindI rUpAntara-racayitAH sva0 paM0 ToDaramala; sampAdaka aura rUpAntarakAraH 60 lAlabahAdura zAstrI; prakAzakaH maMtrI sAhitya vibhAga bhA0 di0 jaina saMgha caurAsI mathurA; pRSTha saMkhyAH +60+368; mUlyaH ATha rupye| __ yaha bhA0 di0 jaina saMgha granthamAlA kA dvitIya puSpa hai| samAja meM zAyada hI koI aisA vyakti hogA, jo mokSamArga prakAza ke nAma se aparicita ho| Ajataka svAdhyAya premiyoM ke sAmane isa grantha kI prAcIna mAravAr3I bhASA svAdhyAya meM bAdhaka thI, para aba yaha kaThinAI di0 jaina saMgha mathurA ke prayAsa se dUra ho gii| jisase sAdhAraNa zikSita bhI jainadharma ke gahana viSayoM kA adhyayana kara skeNge| prantha ke Arambha meM hI zrI ToDaramala jI likhita mokSamAge prakAza kI prati ke patra kA citra mudrita hai, jisase unakI hastalipi kA paricaya ho jAtA hai| anantara sampAdaka jI kI vistRta prastAvanA hai. isameM Apane grantha kA viSaya, racanAzailI, bhASA, bhAvoM kA prakaTIkaraNa, paM0 ToDaramalajI kI kavitva zakti, pratibhA unakA gambhIra adhyayana tathA unake jIvana kI anyAnya ghaTanAoM para sundara prakAza DAlA hai| prantha kI viSayagata vizeSatAoM kA nirUpaNa bar3e acche DhaMga se kiyA hai| zrI paM0 lAlabahAdurajI ne hindI rUpAntara isanA sundara aura samucita kiyA hai jisase prantha kI maulikatA jyoM kI tyoM akSuNNa banI huI hai aura pAThaka ko utanA hI Ananda prAtA hai jitanA mUla pustaka ke adhyayana meN| grantha ke aspaSTa viSaya ko spaSTa karane ke liye pAda TippaNa bhI diye haiM, jisase grantha kA Azaya bhalI bhA~ti hRdayaMgama ho jAtA hai| __ grantha ke anta meM do mahatvapUrNa pariziSTa diye gaye haiM, jinameM prantha ke sUtra vAkyoM ko vizadArtha dekara khulAsA kiyA gayA hai| isa prakAra grantha ke hRdya ko itanA spaSTa kara diyA gayA hai ki pratyeka svAdhyAya premI buddhi para binA jora diye saralatA se jainAgama ke uccatama viSayoM ko avagata kara skegaa| vAstava meM isake sampAdana meM atyanta parizrama kiyA gayA hai, jisase yaha grantha sarvAGga sundara bana gayA hai| aise sarvAGgINa

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jaatiikhlaa sundara sampAdana ke liye sampAdaka abhinandanIya hai| pAThakoM ko ise maMgAkara svAdhyAya karanA cAhiye / chapAI-saphAI, geTapa Adi samasta cIjeM AkarSaka haiN| kamar3a prAntIya tAipatrIya-granthasUcI-sampAdakaH vidyAbhUSaNa paM0 ke0 bhujabalI zAstrI mUDabidrI; prakAzaka: bhAratIya jJAnapITha kAzI; pRSTha saMkhyAH 30+324; mUlya teraha rupye| zrI paM0 ke0 bhujabalI zAstrI jaina samAja ke mAne hue purAtatvajJa haiM, Apake dvArA sampAdita yaha sUci bahuta sundara nikalI hai / prastuta sUcI-patra meM jainamaTha mUDabidrI, zrI vIravANI-vilAsa jaina-siddhAnta-bhavana mUDabidrI, jainamaTha kArakala, AdinAtha granthabhANDAra aliyUra evaM siddhAnta vasadi mUDabidrI Adi pranthAgAroM ke tADapatrIya pranthoM kI savivaraNa nAmAvalI hai / siddhAnta, adhyAtma, dharma, yogazAstra, pratiSThA, vratavidhAna aArAdhanA, nyAya tathA darzana, vyAkaraNa, koza, kAvya, nATaka. alaMkAra, chandaHzAstra, noti tathA subhASita, purANa, caritra, kathA, itihAsa, Ayurveda, jyotiSa, gaNita-zAstra, mantrazAlA, loka vijJAna, zilpazAstra, lakSaNa, samIkSA, pAkazAstra, kriyAkANDa, mtotra, bhajana tathA gIta evaM prakIrNaka viSayika granthoM kI AkarAdi krama se sUcI dI gaI hai| isameM 3538 granthoM kI saMkSipta paricaya sahita anukramaNikA hai tathA lagabhaga 125 aise aprakAzita granthoM kI nAmAvalI dI hai, jo jaina sAhitya kI amUlya nidhi haiN| sampAdaka kI prastAvanA mahatvapUrNa aura maulika hai, isase jaina sAhitya kA sAmAnya AbhAsa mila jAtA hai| bhAratIya jJAnapITha kAzI ne dakSiNa prAntIya bhANDAroM kI grantha tAlikA kA yaha prathama bhAga taiyAra karAkara jaina sAhitya kA mahAna upakAra kiyA hai| kyoMki jaina sAhitya ke pramukha nirmAtAoM ne dakSiNa prAnta ko hI gauravAnvita kiyA hai| di0 jaina sAhitya ko zudbhatama pratiyA~ dakSiNa ke zAstrAgaroM meM hI vartamAna haiN| vahA~ pratyeka mandira meM hI zruta devatA kI nidhi vartamAna nahIM hai, pratyuta kucha vyaktiyoM ke pAsa bhI vAGmaya ke amara ratna haiM, jinake anveSaNa kI nitAnta AvazyakatA hai| prastuta anukramaNikA meM pratyeka grantha ke sambandha meM kartA kA nAma, pRSTha saMkhyA, prati pRSTha paMkti saMkhyA, prati paMkti akSara saMkhyA, lipi, bhASA, viSaya, lekhana kAla, dazA, pUrNa-apUrNa, zuddha-azuddha Adi bAteM dI gaI haiM, jisase pAThaka pratyeka grantha ke sambandha meM sAmAnya paricaya prApta kara sakatA hai| tAlikA nirmANa meM acchA parizrama kiyA gayA hai, kucha granthoM ke maMgalAcaraNa bhI de diye gaye haiN| mAgakA ko sarvAta sundara banAne meM koI bAta uThA nahIM rakhI hai|

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[ bhAga 15 isa sundara aura upayogI prakAzana ke liye jJAnapITha tathA sampAdaka dhanyavAda ke pAtra haiN| pratyeka mandira meM ise magAnA cAhiye, jisase prakAzakoM ko protsAhana ho aura isa tAlikA kA dvitIya bhAga taiyAra karAyA jAya / cIja nissandeha acchI hai, isa eka hI prantha se 4000 granthoM kA jJAna prApta kiyA jA sakatA hai / antaraMga ke samAna isakA bAhya kalevara bhI ramaNIya hai / sAhitya-premiyoM ko isase lAbha uThAnA cAhiye / bhAskara madanaparAjaya [hindI anuvAda sahita ] - racayitAH kavivara nAgadeva; sampAdakaH pro0 rAjakumAra jaina sAhityAcArya; prakAzakaH bhAratIya jJAnapITha kAzI; pRSTha saMkhyA: 94+148; mUlyaH ATha rupaye / isa grantha ke prArambha meM pro0 rAjakumAra kI 78 pRSTha kI vidvattApUrNa prastAvanA hai, jisameM Apane bhAratIya AkhyAna-sAhitya ko dharmakathA, nItikathA, lokakathA aura rUpAtmaka AkhyAna ina cAra bhAgoM meM vibhakta kiyA hai| dhArmika kathA sAhitya kA vaidika, bauddha aura jaina ina tInoM sampradAyoM ke anusAra acchA aitihAsika varNana kiyA haiM tathA dharmakathAoM ke vikAsa ko batalAte hue jIvana ke sAtha unakA anusyUta sambandha batalAyA hai| zeSa tIna prakAra ke AkhyAna sAhitya kA bhI vikAsakrama kI dRSTi se sundara vivecana kiyA hai| prastAvanA ke agale aMza meM madana parAjaya grantha kI kathA, usakA AlocanAtmaka paricaya, pAtroM kA samIkSAtmaka caritra citraNa, rUpakayojanA, grantha kI bhASA evaM anya rUpakoM meM prastuta grantha kA sthAna, nAgadeva kavi kA paricaya Adi viSayoM kA samAveza bar3e sundara DhaMga se kiyA hai / anuvAda acchA huA hai, pAThaka bhASAnuvAda para se mUla grantha ko hRdayaMgama kara sakate haiM / pAribhASika aura vizeSa zabdoM ke artha ko avagata karane ke liye akArAdi krama se eka koza diyA hai, jisake sahAre saMskRta bhASAnabhijJa bhI grantha ke bhAva ko saralatA pUrvaka samajha sakate haiM / grantha ko sarvAGgINa sundara banAne kA prayatna pratibhAzAlI, vidvAna sampAdaka kA prazaMsanIya haiN| chapAI, saphAI aura geTapa atyanta sundara haiN| pAThakoM ko ise maMgAkara svAdhyAya karanA cAhiye / kara lakkhaNa [sAmudrika zAstra ] sampAdakaH pro0 praphullakumAra modI, ema0 e0; prakAzaka : bhAratIya jJAnapITha kAzI; pRSTha saMkhyAH 14 + 22; mUlyaH eka rupayA / isa grantha meM 61 prAkRta kI gAthAe~ hindI anuvAda sahita dI gaI haiN| yaha sAmudrika zAstra kI eka choTI-sI racanA hai, isameM aMgulI aura nakhoM kI parIkSA, maNibandha,

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sAhitya-samAlocanA vidyA, kula, bhana, Urdhva, sammAna, samRddhi, Ayu, sahodara-sahodarA, saubhAgya, dharma, vrata, mArgaNa Adi vibhinna rekhAoM ke phaloM kA nirdeza kiyA gayA hai| choTI-sI kRti meM aneka viSayoM kA samAveza racayitA ke tajjJa hone kA samujjvala pramANa hai| isa racanA ke prAramma meM DA0 e0 ena0 upAdhye kA prAkkathana saMkSipta aura maulika hai, Apane sAmudrika zAstra kI paribhASA aura usake pUrvatya-pAzcAtya DhA~ce meM antara thor3e hI zabdoM meM batA diyA hai / sampAdaka kI prastAvanA bhI grantha-paricayAtmaka hai, isase . sAdhAraNatayA viSaya kA jJAna ho jAtA hai| anuvAda mUlAnugAmI hai, para isameM viSaya ko spaSTa karane ke liye hAtha ke citroM kA na denA viSaya samajhane meM ar3acana DAlatA hai| sAmudrika zAstra kA jJAna paribhASAoM ke AdhAra se kadApi nahIM kiyA jA sakatA hai, citroM ke Azraya se viSayAnabhijJa bhI isa viSaya ko samajha sakatA hai| isake sivA eka kamI yaha bhI raha gaI hai ki viSaya ko bilkula spaSTa nahIM kiyA gayA hai| anya sAmudrika granthoM kA AdhAra lekara yadi pratipAdya viSaya kA spaSTIkaraNa kiyA jAtA to pAThakoM ko adhika lAbha hotaa| abhI taka jaina jyotiSa zAstra ke aneka grantharatna aprakAzita par3e haiM, Aja kI jaina prakAzana saMsthAoM kA dhyAna isa ora nahIM ke barAbara hai| jJAnapITha ne isa sAhitya ke prakAzana kA zrIgaNeza kiyA hai, isake liye adhikArI varga sAdhuvAdAI haiN| grantha kI chapAI-saphAI acchI haiM; aneka truTiyoM ke rahane para bhI apane bhaviSya phala ke jAnane ke icchuka vyaktiyoM ko ise maMgAkara svayaM apane sambandha meM bhAvI zubhAzubha kA jJAna prApta karanA cAhiye / sAmudrika zAstra se binA janmapatrI ke mAtra hastarekhAoM se apane bhaviSya ko jJAta kiyA jA sakatA hai| kundakundAcArya ke tIna ratna [ paJcAstikAya, pravacanasAra aura samayasAra kA viSaya paricaya ]-lekhakaH gopAladAsa jIvAbhAI paTela; anuvAdakaH zobhAcandrabhArilla; prakAzakaH bhAratIya jJAnapITha, kAzI; pRSTha saMkhyAH 142; mUlyaH do rupaye / ___ prastuta racanA meM zrI kundakundAcArya ke pramukha tIna grantha-paJcAstikAya, pravacanasAra aura samayasAra kA sAra vyAvahArika aura AdhyAtmika dRSTi se saMkSipta aura napetule zabdoM meM varNita hai| yaha mUla pustaka gujarAtI meM likhI gaI thI, lekhaka ne pAribhASika aura kaThina sthaloM ko pAdaTippaNoM dvArA spaSTa karane kA saphala prayAsa kiyA hai| anuvAdaka zrI bhArillajI ne parizrama kara hindI bhASA-bhAsI janatA ke liye ise upasthita kara bar3A upakAra kiyA hai| isa pustaka ke AdhAra se nizcaya naya aura

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bhAskara ___ . [ bhAga 15 vyavahAra naya ke svarUpa ko pAThaka AsAnI se samajha sakate haiM, tathA jIvana meM ina donoM kA prayoga kara use unnata aura vikasita kara sakate haiN| grantha ke prArambha meM zrI bA0 lakSmIcandra jaina ema0 e0 ke dvArA likhA gayA eka vaktavya hai, jisameM Apane grantha ke pratipAdya viSaya ko samajhAyA hai| pazcAt upoddhAta ke prArambha meM AcArya kundakunda kI jIvanI aura unakI racanAoM para acchA prakAza DAlA gayA hai| Age calakara vyavahAra khaNDa meM dravya kI vyAkhyA, guNaparyAya kA vivecana, chahakAya ke jIva, atmA kA svarUpa, karmabandhana, sarvajJatA, cAritra Adi viSayoM kA pratipAdana kiyA gayA hai| dvitIya pAramArthika khaNDa meM jJAna aura AcaraNa kA nirUpaNa bahuta sundara DhaMga se kiyA hai| vAstava meM isa racanA se jainadharma ke praur3ha siddhAntoM kA jJAna thor3e zrama se prApta kiyA jA sakatA hai| jJAnapITha ne isa grantha kA prakAzana kara svAdhyAya premiyoM ke liye jJAnavarddhana kA acchA sAdhana upasthita kiyA hai| chapAI-saphAI acchI hai, jJAna-pipAsuoM ko magAnA cAhiye / varNI-vANI [paM0 zrI gaNezapramAda jI varNI ke vicAroM kA saMkalana]saMkalayitA aura sampAdakaH vi., narendra jainaH prakAzaka; zrI sAhitya-sAdhanA samiti, jaina vidyAlaya kAzI; pRSTa makhyAH 2+133 mUlyaH eka rupayA dasa paanaa| pamtaka ke prArambha meM zrI paM. kailAzacandrajI zAstrI ko zraddhAJjali hai. Apane va jI ke jIvana kI do-eka razmiyoM kA digdarzana karAyA hai| pazcAta zrI bAlacandra jaina vizArada ne vaNI jI ke jIvana para yatkiJcita prakAza hAlA hai| pustaka meM Atma-zakti aAtmanirmalanA, kirAkulatA, gagadra pa. parigraha, puruSArtha dharma, tyAga kI mahimA, mokSamAga, bhakti kA rahasya, cAritra kA phala. zraddhA. mAnavatA. zAnti, svadeza, svopakAra, paropakAra. Adi viSayoM para vI jI ke vicAroM kA saMkalana kiyA gayA hai| vAstava meM vIjI kA lokottara vyakkinva mahAna hai, unakI antarAtmA se nikale hue pravacana sArI prANiyoM ke liye atyanta kalyANakArI haiN| zrI narendrajI ne pUjya vargIjI ke vacanAmRtoM kA saMkalana kara mAnava samAja kA mahAna upakAra kiyA hai, jo vyakti varNIjI ke samakSa nahIM rahate, ve bhI unake ima saMkalana se jIvana meM sambala prApta kara skegeN| yaha kevala jainoM kI vastu nahIM, pratyuta mAnava mAtra ke liye svAsthyakara hai| isa upayogI aura saphala prakAzana ke liye saMgrAhaka aura prakAzaka dhanyavAda ke pAtra haiN| hapaM to isa bAta kA ki syA0vi0 kAzI ke chAtra zrI. paM. kailAzacandrajI zAstrI ke nattvAvadhAna meM jJAnArjana ke sAtha-sAtha

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kirA : ] sAhitya-samAlocanA sAhitya sevA kI ora bhI pravRtta ho rahe haiM; yaha jaina jJAna-jyoti ke saMbarddhana aura prasAra kA zubha lakSaNa hai| hama isa sarvAGgINa sundara prakAzana ke liye sAhitya-sAdhanAsamiti kI kalAbhiruci kA svAgata karate haiM / geTapa, chapAI -saphAI Adi nihAyata sundara aura AkarSaka haiN| nemicandra zAstrI jainadharma- lekhaka: zrI paM0 kailAzacandra zAstrI, kAzI: prakAzakaH bhA0 di0 jaina saMgha caurAsI, mathurAH pRSTha saMkhyA: 7+3+302 mUlyaH cAra rupaye / isa upayogI aura mahatvapUrNa pustaka kI bhUmikA saMyuktaprAntIya zikSA vibhAga ke maMtrI vA sampUrNAnandajI ne likhI haiM / Apane isa pustaka ke sambandha meM prakAza DAlate hue use jainadharma ke jJAna ke liye atI upayogI batalAyA hai| isameM jainadharma ke itihAsa darzana AcAra sAhitya, pantha, parva, tIrtha kSetra Adi cipayoM para samucita prakAza DAlA gayA hai| yaha pustaka pA~ca khaNDoM meM vibhakta haiprathama khaNDa meM janavama kA sAragarbhita itihAsaH dvitIya meM jaina darzana ke anekAnta, dravya vyavasthA. Izvara. sRSTi aura karma siddhAnta kI sImAnsA: tRtIya meM zrAvakAcAra aura munyAcAra kA vistRta vivecanaH caturtha meM digambara aura zvetAmbara sAhitya ke darzana, vyAkaraNa, AcAra, kAvya jyotiSa vaiyakaprabhRti vibhinna aMgoM kA samullekha, evaM paMcama meM jaina saMgha, saMgha bheda, digambara zvetAmbara, sthAnakavAsI, terahapantha, bIsapantha, tAraNapantha, jaina, jaina-sI-kSetra jainadharma kI itara dharmoM se tulanA tathA antara ityAdi vAnoM kA samyaka pratipAdana kiyA gayA hai| vAstava meM yaha pustaka jainadharma ke sambandha meM sarvAGga pUrNa hai, ise kisI bhI ajaina vidvAna ke hAthoM meM dene para gaurava kA anubhava hotA hai / AjakA pAThaka jIvanAtmaka DhaMga se jisa cIja ko pAnA cAhatA hai, isameM pA letA hai / isa pustaka ke Ayopanta par3hane se lekhaka kI jaina darzana viSayaka loka evaM jaina itihAsa viSayaka asAdhAraNa nipuNatA kA paryApta paricaya mila jAtA hai. Ajake lekhaka ko jisa saMyama aura niyantraNa kI AvazyakatA hotI hai, prastuta pustaka ke likhane meM usakA pUrNataH nirvAha hai| isIliye pustaka meM anAvazyaka vistAra nahIM hai / nissandeha abataka isa sambandha meM likhI gaI pustakoM meM yaha sarvottama hai / pustaka kA bhASA pravAha aisA khara hai, jisase pAThaka prArambha karane para anta kiye binA nahIM chor3a sakatA hai, vaha barabasa bIca meM rokane kI icchA karane para bhI lur3hakatA

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[bhAga 15 pur3hakatA kinAre laga hI jAtA hai| dhArmika sAhitya jo ki Aja kI duniyA ke pAThakoM ke liye upekSA kI cIja hai, isa pustaka ke adhyayana se yaha bAta bhrAnta siddha hue binA nahIM rhegii| grantha kI zailI rocaka aura Azu bodhagamya hai, vyavasthita viSaya kA aMkana hRdaya paTala para par3hate hI hotA calA jAtA hai| ataH pratyeka vyakti kA kartavya hai ki isa sundara aura upayogI pustaka ko zIgha hAthoM hAtha kharIda kara anya dUsarI isa viSaya kI anupama racanA likhane ke liye zAstrIjI bAdhya kareM; jisase jaina sAhitya Ajake rASTrIya aura naitika sAhitya meM apanA ucita sthAna pA ske| chapAI. saphAI, geTapa Adi sundara haiN| a0 candAbAI jaina rAjula kAvya-racayitAH kavi bAlacandra jainaH prakAzakaH mAhinyasAdhanAsamiti, jaina vidyAlaya kaashii| pRSTha 132. chapAI-saphAI aura kAgaja uttama, mRlya 11 // ) pustaka ke prArambha meM zrI0 vapaM0 candAbAI jI kI AlocanAtmaka vidvanApUrNa sundara bhUmikA hai| Arane isameM rAjula kAya kI vizeSatAoM para pRga prakAza DAlA hai| ima grantha kA kathAnaka-"dvArakAdhIza samudra vijaya ke suputra-bhagavAna nemi kA vivAha, giri-nagara kI rAjakumAra gajula ke sAtha ho rahA thA, bAgata abhI pahaMca rahI thI, bhagavAna nemi ne dekhA aura sunA ki-ya bahuta se pazu vAgatI mAMsAhArI rAjAoM kI tRpti ke lie lAye gaye haiN| kAraNA-samudra umar3A, pazuoM ko prANadAna diyA aura Apa sAdhu hone ke lie girinAra parvata cala diye| rAjula samajhAne gaI aura svayaM mAdhvI hogii| ___ bhASA sarala, bhAva komala, guNa prasAda, kalpanA madhura aura itivRtta saMkSipta hai paurANika kathAnaka parivartana se nimbara uThA hai; gajuna kI viraha. vedanA aura TIsa ko kavi ne bar3e sundara DhaMga se abhivyakta kiyA hai| sukumAra kAvyAGgoM ke upayukta alaMkAra bhI hai| kahIM * "vicara rahe" "visAra rahe" "avarodha huA" Adi meM anuprAsa yA tukabandI kA pAlana nahIM huaa| "DAsa au prati (!) hAsa" (77 padya) "kintu smaraNa (1) bhI" "maiM na () mAna (haY padya) Adi meM mAtrAoM kI kamI, "tumhAraM (.) ko kyoM premI mAna" "padya kI-anugAmI (1) vyAkaraNa-viruddha, "pariNIta kiyAtUne (!) mujhako, "adhikAra kahAM tujhako ()" bhAdi meM eka vacana-prayoga saundarya-virUpaka haiM; tathApi prathama prayAsa meM hI kavi bahuta kucha

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kiraNa ] saphala huA hai / rAjula ke tyAga aura Atma-sammAna ko kavi mahilAoM meM lAne ke lie anuprANita hue haiM aura "nArI to tana, mana, jIvana de" nArI na kabhI itanI wist hotI jitanA nara vana jAtA" Adi padyoM ko unhoMne likhA hai parantu bhagavAn nemI ke ucca Adarza ko "jitanA ochA nara bana jAtA" kaha kara viruddha artha pratipAdana kiyA hai| hama kavi aura unakI kalama ke prati zubha kAmanA rakhate haiM / racanA sarasa, sundara aura hRdaya sparzI hai| isakA adhika pracAra honA Avazyaka hai| zavetakumAra kAvyatIrtha sAhitya-samAlocanA 69 mAgyaphala [ bhAgya - prakAzaka mArttaNDa] le0 paM0 nemicandrazAstrI, jyotiSAcArya; prakAzakaH kAntakuTIra ArA pRSTha saMkhyAH 131, mUlyaH sajilda eka rupayA dasa AnA, ajilda eka rupayA ATha AnA / jisake pAsa janmapatrI nahIM hai, ve vyakti bhI apane zubhAzubha phala ko isa pustaka ke AdhAra se jAna sakate haiN| lekhaka ne isameM bhAratIya jyotiSa ke aneka prAmANika pranthoM ke AdhArapara svabhAva, caritra, vivAha, Aya-vyaya, santAna, roga, unnati, avanati, mRtyu Adi vibhinna bAtoM kA sundara pratipAdana kiyA hai| sAdhAraNa janatA bhI kevala apane utpatti ke mahIne se hI sAre phalAdezoM ko avagata kara sakatI hai| pustaka kI zailI rAcaka, aura AkarSaka haiN| vAstava meM lekhaka ne isa pustaka ke dvArA hindI meM jyotiSa viSaya kA sRjana karake hindI bhASA bhAsI janatA kA upakAra kiyA hai| deza ko Aja rASTra bhASA meM vibhinna prakAra ke sAhitya kI nitAnta AvazyakatA hai| jyotiSa bhArata varSa kA prAcIna vijJAna hai, Aja isakA pracAra hindI meM avazya honA caahiye| yaha pustaka nitAnta upayogI hai, sAdhAraNa janatA ke kAma kI hai, isase sAkSara yA nirakSara sabhI prakAra ke vyakti apane bhAgya ko binA jyotiSI ke apane Apa jAna sakate haiN| phala prAmANika granthoM ke AdhAra se likhA gayA hai aura AzA hai| ki bilkula yathArtha ghaTegA / chapAI saphAI acchI hai, bhASA sAhityika hai / pAThakoM ko ise magAkara apanA phala svayaM jJAta karanA cAhiye / tArakezvara tripAThI, jyotiSAcArya

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jaina siddhAnta - Her ArA kA vArSika frerA [ 25-5-47 - 11-6-48 ] vIra saMvat 2473 jyeSTha zuklA paJcamI se vIra saMvat 2474 joSa zuklA caturthI taka 'bhavana' ke sAmAnya darzaka - rajisTara meM 715.4 vyaktiyoM ne hastAkSara kiye haiN| idhara jabase bhArata ko svatantrya kI prApti huI hai, samAcAra-patra par3hanevAloM kI saMkhyA bar3hatI jA rahI hai| nagara ke madhya meM 'bhavana' ke rahane se samAcAra-patroM ke par3hanevAle pAThaka adhikAdhika saMkhyA meM Ate haiM, inameM se adhikAMza aise bhI haiM jo darzaka rajisTara meM hastAkSara nahIM karate; zrataH isa prakAra kI kRpA karanevAle vyaktiyoM kI saMkhyA bhI hastAkSara karanevAle vyaktiyoM se kahA~ adhika hai / viziSTa darzakoM meM zrImAna bAI0 jI0 padmarAjaiyyA, prophesara mahArAja kAleja maisUru; zrImAn paM0 janArdana mizra vedanA hama bImAnmA jyotivArya hindU vizvavidyAlaya kAzI : zrImAna esa0 bI0 impaikTara paMjAba nezanala baiMka zramAn sI0 vUlale risarca skAntara itara yUnAnI khuzAla jaina sAhityAcArya kAzI evaM bAbA react yAda ke nAma lekha yogya hai| ina vidvAnoM ne apanI zubha sammatiyoM dvArA bhavata' kI kRpA aura usake saMgraha kI zukta kaTha se prazaMsA kI hai| 'bhavana' ke prAcIna mUlyavAna kA vivaraNA vizvamitra aura prAyavita dainika patroM meM bhI prakAzita hai / kA prakAzana : - 'bhavana ke isa vibhAga meM jaita-sinnara tathA jaina prakAzana pUrvavat cAlU rahA / 'bhAskara' uttarottara lokapriya hotA jA rahA hai. isake bhAga 14 ke sambandha meM pro0 surendranAtha ghopAla, mo0 jagannAtha zarmA, aura zrImAn tejanArAyagAlAla sadAkata Azrama paTanA ne apanA mahattvapUrNa sammaniyA~ bhejI hai| Apa logAne bhAskara kI Thosa sAmagrI kI bhUri-bhUri prazaMsA kI hai| ise jaina itihAsa kA eka upayogI grantha batalAyA hai / parivartanaH -- isa varSa bhI prativarSa ke samAna liye gaye / nimnalikhita patra patrikAe~ bhI 'mAska hindI - ( 1 ) nAgarI pracAriNI patrikA ( 'vana' ke kAna se parivartana meM grantha ke parivartana meM yAnI rahI haiM ) sammelana patrikA ( 3 ) sAhitya sandeza ( 4 ) anekAnta ( 5 ) vijJAna (6) Ajakala (7) kizora (= ) vaidya ( 1 ) himAlaya (10) jinavANI ( 11 ) janavANI (12) saMgama (13) jaina mahinAdarza (14) digambara jaina (15) Arogya (16) zrAtmadharma vIra-vANI ( ( 20 ) mahAvIra sandeza (21) (27) jaina jagata (18) jaina bodhaka (11) khagaDelavAla jaina hitecchu (22) bIra (23)

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kiraNa 1] jana-siddhAnta-bhavana pArA kA vArSika vivaraNa bhAratIya samAcAra (24) vIra lokAzAha (25) jaina mitra (26) jaina sandeza (27) jaina gajaTa (28) jayahinda-dainika kA sAptAhika vizeSAGka (29) bhaviSya phala / gujarAtI-jena satyaprakAza kannar3a-(1) jayakarNATaka ( 2 ) zaraNa sAhitya ( 3 ) vivekAbhyudaya / telagu--'Andhra sAhitya pariSada ptrikaa| aMgrejI-1) Annalas of the Bhandarkar oriental research istitute Poona (2)The journal of the university Bombay. (3)Karnatak historical revew. (4) The Adhyar library bulleten (5) The journal of the United province historical society. (6) The journal of Annamalia university. (7. The Poona orientalist. (8) The quarterly of my wic society. (9) (10) The journal of the Rayalasiatic society of Bengal. - (11) The journal of the Royalasiatic society of Bombay. (12) The Fergusson Cellege magazin. (13) The journal of the Bihar and Orissa research society. (14) The journal of the Benares Hindu university. (15) The Andhra university college magazine and chronical. (16) The journal of the Sindh historical society, 17) The journal of tanjore saraswati library: (18The Bombay theosophical bulletin. (19) The Jain jezele (20) The Indian liurary review. (21. The Journal of the Ganganath Jha research institute Allahabad. (22) The Brahim bidya (23) Hima. layant imes. isa prakAra bhAskara ke parivartana meM kula 57 patra-patrikAeM AtI rahI haiN| inake atirikta the indian historical titi teriy (2) vizAla bhArata (3) sarasvatI (4) sAptAhika saMmAra / 5 ) nanika maMmAra (6) Aja (7) sanmAga (0) vizvamitra (6 ) AryAvarta (10 The Searchlight (II)The Indian nation (12) bhArata (13) lIDara ye patra mUlya dekara bhavana' meM ma~gAye jAte rahe haiN| pATaka ----vana ke sAmAnya pAThaka ke haiM, jo bhavana meM hI baiThakara abhISTa granthoM kA adhyayana karate haiN| kyoMki savasAdhAraNa janatA ko grantha ghara le jAne ke liye nahIM milte| ina pAThakoM ke atirikta vizeSa niyama se kucha logoM ko ghara le jAne ke liye bhI grantha diye gaye haiN| ina granthoM kI isa varSa kI saMkhyA 452 hai| inameM sthAnIya vyaktiyoM ke atirikta zrImAn paM0 kailAza candra jI siddhAnta zAstrI yAdvAda vidyAlaya kAzI; zrImAn pro0 go0 khuzAla jaina ema0 e0, sAhityAcArya kAzI vidyApITha banArasa; zrImAn paM0 phalacandrajI siddhAnta-zAstrI varNI-grantha mAlA kAzI, zrImAn bA0 kAmatAprasAdajI jaina ema0 Ara0 e0 esa0, zrImAn DA0 e0 ena0 upAdhye ema0 e0, DI0 liTa kolhApura zrImAn gamasiMha tomara ema0 e0 ricasa skAlara zAntiniketana baMgAla; zrImAn agaracandra nAiTA bIkAnera

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[ bhAga 15 zrImAn pro0 zeSayyaMgAra ema0 e0 gadAma yUnIvarsiTI, zrImAn kavivara rAmAdhArIsiMha 'dinakara' paTanA ; zrImAn cA0 rAmabAlaka prasAda paTanA zrImAn rajanIkAnta zAstrI baksara; zrImAn umAkAnta premacanda zAha ghar3iyAjI gela, bar3odA zrImAn pro0 rAjakumAra sAhityAcArya bar3auta; zrImAn paM0 paramAnanda zAstrI, bIra-sevA-mandira sarasAvA; zrImAn sI0 bUlacche jarmana skAlara ilAhAbAda yUnIvarsiTI ! saMgraha - pUrvavat isa varSa bhI mudrita saMskRta, prAkRta, marAThI, gujarAtI evaM hindI Adi vibhinna bhAratIya bhASAoM ke 50 grantha aura aMgrejI ke 10, isa prakAra kula 60 prantha saMgrahIta hue / 'bhavana' ko isa varSa grantha pradAna karanevAloM meM digambara jaina strI samAja Aga, zrImAn bA0 hemendracandra jaina ArA evaM vyavasthApaka Arcalojikala maisUru Adi ke nAma ullekha yogya haiN| 02 agalle samAlocanArtha prApta grantha - ( 1 ) mahAbandha ( mahAghavala- siddhAnta-zAstra) ( 2 ) do hajAra varSa purAnI kahAniyA~ (3) hindI jaina sAhitya kA saMkSipta jaina itihAsa ( 4 ) Atma samarpaNA ( 5 ) Adhunika jaina kavi ( 6 ) muktidUta ( 7 ) pathacinha (8) khaDAgama (ghavalA TIkA 8 vIM jilda) (1) madana parAjaya ( 1 ) karalakkhA (11) kannar3a prAntIya tAr3ayatrIya grantha-sUcI (12) kundakundAcArya ke tIna ratna (13) tattvArtha sUtra (14) mokSamArga prakAza (15) jainadharma (16) vargI vANI (17) rAjulakAvya (18) bhAbhyaphala | sAhityika aura dhArmika sabhAe~ - zrAga nagara meM bhavana ke jaisA vizAla aura suramya dUsarA prANa nahIM hai, isaliye isa prANa meM sAMskRtika evaM sAhityika samAroha prAyaH pratyeka mahIne meM hote rahate haiN| zrutapaMcamI aura mahAvIra jayantI ina dhArmika samArohoM ke sAtha-sAtha zAhAbAda jilA - hindI-sAhitya sammelana aura sAMskRtika jAgaraNA samiti ke naimittika samAgeha bhI hote rhe| zAhAbAda jillA hindI-sAhitya-sammelana kI ora se tulasI jayantI kA samAroha isa bhavana meM U~ce paimAne para manAyA gayA thA, jisameM bAhara ke vidvAn bhI sammilita hue thre 1 isa varSa lagabhaga do sahasra rupaye vyaya karake 'bhavana' kI pUrI bilDiMga para 'raMga' kara diyA gayA hai tathA alamAriyoMpara pAlisa bhI karA dI gayI hai; jisase bhavya bhavana kI zobha aura bhI adhika bar3ha gayI hai / devAzrama, ArA 12-6-48 cakrezvara kumAra jaina bI0 esa-sI0, bI0 ela0 maMtrI, zrIjena-siddhAnta-bhavana Ara

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THE JAINA ANTIQUARY VOL. XIV JULY, 1948. Edited by Prof. A. N. Upadhya, M. A., D. Litt. Prof. G. Khushal Jain, M. A., Sahityacharya. B. Kamata Prasad Jain, M. R. A. S., D. L Pt. Nemi Chandra Jain Shastri, Jyotishacharya. Published at: THE CENTRAL JAINA ORIENTAL LIBRARY, ARRAH, BIHAR. INDIA. Inland Rs. 3. Annual Subscription Foreign 48. 8d. No. I Single Copy Rs. 1/8

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1. Mohen-Jo-Daro Antiquities & Jainism -Kamta Prasad Jain, M.R.A.S. CONTENTS. 2. Heroes of the Jain Legends 4. -Dr. Harisatya Bhattacharya M.A.,B.L..Ph.D. 3. New Light on Antiquity of Jainism Astinasti Vada -L. A. Phaltane Esq.. B.A.LL.B. Pleader By kind permission of Varni Abhinandan Granth Editor 5. Achrya Samantabhadra and Patliputra -D. G. Mahajan F. M.R.A.S. 1 36

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JAINA ANTIOUPAY " starychtafa71717171771577 l jIyAn prailokyanAthasya zAsanaM jinazAmanam / / " ( asteinen Vol. XIV # July ARRAH (INDIA) No. 1 1948 M1OHEN-JO-DARO ANTIQUITIES & JANISM. By Kinta Prasad Juin, JIRAS. Mohenjodaro antiquities nuk an epochmaking discovery in regard to the civilisation of India. I pushes back the begininng of our historical dala !y thousands of year's but it is not sound to consider the Indus civilisation as pre-Aryan or non-Indian. We have reasons to believe that Indus civilisation is a creation of Aryans; whose home was nowhere else than India. To wit in the words of Prof. Humayun Kabir, "tigre have been scholars who doubt whether Mohenjodaro represents a pre Arvan culture at all. They believe that India was the original home of the Aryans and Mohenjodaro marks only an early stage in the development of Aryan culture."? Olcourse the Aryans, who created the high level of civilisation in Indus valley, were not of Vedic pursuasion. Sir John Marshall was emphatic on the point when he remarked that "a comparison of the Indus and Vedic cultures shows incontestably that they were unrelated...... The Vedic religion is normally aniconic. At Mohenjodaro 1. Humayun Kubir, 'Our Heritage (Bombay), p. 12.

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The Jaina Antiquary | Vol. XIV and Harappa iconism is everywhere apparent. In the house of Mohenjodaro the fire pit is conspicuosily lacking"? However it has been pointed out somewhere that a reference to the image of Indra is traceable in Rigveda, but it certainly does not establish the fact that iconism was in vogue among the Rigvedic people, as it was within the folds of indus valley: At any rate the Vedic people never worshipped and made such images of Yogis as are found at Mohenjodaro. Viewing the numerous seals, terracotta figures and icons of the Mohenjodaro and Harappa antiquities, which form the concrete evidence to determine about the religious beliet of the people, one finds a puallel line of two streams of human thought working anong the Indus people. One section of people was not highly civilised. It observed premitive ideas and conventions and had little regard for Ahirsa, They vorshipped Shiva Linga, Mother Goddess & trees and offered goats to them in sacrifice. Shiva as a deity is obscure io Vedic literature. Reference to Rudra does not sigorify the prevalance of Shiva worship in the Rigvedic society, Rather the Rigvedic people were antigonastic towards those who svonshipped Shimadera (iris) y deity: Thus alohesjudaro panne of punuasion vero 176 mlate with the A: SO S but iti im in one ! in ibe- copia is esi m ie vied and build society of people ! Monoda, i woto un filowns of Alonsa and Y di l on HD . You lived life of utiainence. piece, wisim . muie cism in the realizous obserVauce via Jain Yogi Tipe are tastis-lied that they were Oos Rahaths cult of youwich afterwards came to be B te la alinity a vubes judicio perple, it is said thai tiey were either connected with Sunerians or came from Dravidian stock. Prof Pian Nath decipliired a copperplate grant 2. Sir John Marshall Mohenjo-daro, Vol.1. pp. 110-111. 3. cf. arathi nazar ata que #7'- 17, *818 darsi ar ais agar arranjar afraza alishi 4. aar zeznac zaissarar Time !!

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No. 1] Mahen-jo-daro Antiquities and Jainisin of the Babylonian king Nebuchadnezzir I (circa 1140 B. C.) found in Kathia war, which disclosed that that king belonged to Sumer tribe and was the lord of Rewanagar. Nebuchdanezzar is mentioned in it, as to had visited Mt. Revata and paid homage to Tirthankara Nemi." According to certain Indian opinion the Sunerians origi nally belonged to Surashtra tract of India and their religion was akin to. Jainism. It shows that Sumerians were not totally unacquainted of Jainism, rather they betray Jaina influence in their early beliefs. Hence if Sumerians were concerned with Indus civilisation then it is not strange to find similarities between the Jaina and Indus people observances. But the general tendency of the scholars is towards the hypothesis that the Indus periple were of Dravidian stock. In this respect Western scholars ophold that Dravidians were not Arrans an! came from Tiapa Batllixen tradition regards then as Kpitriyaa, who were degraded to Viasalbond owing to having reinaiset ut of pouch of Verlas and Brichmanas. It shows that though these Dravidians w e kisatriya Iryans, but they were not the followers of the Verlic religion Mion makes them along with Lichiavi fuota ard och ksatrisa i as l'ratyas', who again can be the lines and r eels. The frien tradition too, claims that the progeny of Prince Dravili !.0 Witithe son o Rishabha, the first Tirikisikara, came to be ku ji Davidis and there had bor12 prince ascuties, known as Divida Nrindis in to Jain tradition, who are worshipped odiy lay the Jainas. It is evident also from Tbolkappram the scient grammar of the Tamils that the Dravidians were equally civiline like Aryone and were acquainted wil the tences of Jainisin!" Jainism played an importin mole among the Dravidian ; Si righ:! remuks Major G-neral J G.R 3. "Times of Indiri, 19th archi, 1935, p. 9 & **17" (TATTAT; 377 5 aMka 2 pR.2 6. fagmarta 13 2590 Manu. 8. 4. Chakravarii, Jaina Gazette, Vol. XXI. pp. 6 K P. Jayasual, --- Modern Review, 1929, p. 499 9. Satrunjaya-mahatmya. 10. laina Literature in Tamil (Arrah) pp. 10-14.

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The Jaina Antiquary I Vol. XIV Furlong that "All Up or, Western, North Central India was then-say 1500 to 800 B. C. and, indeed, from unknown times--ruled by Turanians, convinient called Dravids and given to tree, serpent and Phalik worship...... but there also then existed thoughout Upper India an ancient and highly organised religion, philosophikal, ethikal and severely ascetikal, viz., Jainism, out of which clearly developed the early ascetikal features of Brahmanism and Buddhism."11 Thus Dravidians, too, were under the influence of Jainism from a. very carly period and as such, if they are the real founders of Indus civilisation, they would naturally betray the influence of Jainism in their creations. The antiquities of Mohenjodaro & Harappa, if studied in keeping the above facts in view and giving credit to the Jaina tradition that Jainism prevailed long before Parsvanatha and Mahavira, betray evidence of the Jaina influence in the following aspects : - 1. Nudin-Nudity had been an essential characteristic of the Jaina Sramanas,19 Rishabha, the first Tirthankara, observed the vow of the nudity and his images are found as nude. People of Mohenjodaro also held nudity with esteein and as a sacred thing. Nude figures of male as well as of a certa'n leniale are found at Mohenjodaro. These figures depict personages who are but no other than Yogis. 1 3 2. Yogadharma-A number of statuettes have been recovered at Mohenjo which are characteristic by halfshut eyes, the gaze being fixed on the tip of the nose. "These statuettes clearly indicate that ...... the people of the Indus Valley in the Chalcolithic period not only practised Yoga but worshipped the images of the yogis. 14" We are informed that "Not only the seated deities engraved on some of the Indus Seals are in Yoga posture and bear witness to the prevalence of Yoga in the Indus Valley in that remote age, the standing deities on the seals also show Kayotsarga posture of Yoga 11. Short Studies in the Science of Comparative Religions, pp. 243-4, 12. 'Nudity of the Jain Saints' by C. R. Jain (Delhi). 13. Mohenjodaro, Vol. I. pp. 33-34. 14. Survival of the Pre-historic Civilisation of the Indus Valley, (Memoir of the Arch: Survey of India).

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No. 1 Mohen-jo-daro Antiquitier and Jainism ....A standing image of Jina Rishabha in Kayotsarga posture on a atele showing four such images assignable to the second century A. D. in the Curzon Museum of Archaeology, Mathura (was reproduced in the "Modern Reviews for August 1932). It will be seen that the pose of this image closely resembles the pose of the standing deities on the Indus seals ... The name Rishabha means bull and the bull is the emblem of Jina Rishabha. The standing deity figured on seals three to five (pl. 11) with a bull in the foreground may be the proto-type of Rishabha.''15 In the Digambara Jaina text ADIPURANA, (Book xxi) a full exposition of Dhyana (Meditation) is given and in it there is an instructive account of the Yoga postures, Regarding the pose of the eyes it is stated in it (xxi, 62) "Natyunisan na catyamtam nimisan' 'Neither keeping the eyes wide open nor totally shutting them up." As !Yoga postures, the author of Adipurana (xxi. 71) writes: with the mind distracted, how can one practis: Dhyana ? Therelore the easy postures Kayotsarga and Paryank" are desirable: other postures are painful." This Kiyotsarga (dedication of body in standing) posture is popularily Jaina Hence it is most probable that the people of Indus Valley followed the Yoga cull of Tirthankara Rishabha, who according to the Hindu Purana was responsible to introduce the Yoga system of Paramhansa type and was counted as eighth Avatar of Vishnu.16 3 Adorable Deities--- Apart from the Mother Goddess & phallus worship the people of indus adored some other deities, which can be traced in the figures on seals. Prof. Pran Nath deciphired the inscription of the Indus seal No. 449 and he read on it the word * Jinesvara" (FFAECAT:;", which is a peculiar term by which a Jaina Tirthankara is known. It points out that worship of Jaina lirthankaras was not obscure at that period. Besides this, Prof. Pran Nath was of opinion that Indus people worship such Tantrik deities as Sri, Hsi, Klim etc. In the Jain pantheon Sri, Hri Dhrati, Kirti, Buddhi and Lakshmi are important female deities.Hence we 15. R. P. Chanda, Modern Review, August 1932, pp. 155-160 16. Bhagavata, 17. Indian Historical Quarterly, Vol. Vill Supplement, p. 18, 18. lbid 19. Tattwarthdhigama-Sitra,

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6 The Jaina Antiquary I Vol XIV think Prof, Pran Nath was right to remark that "the names and symbols on plates annexed (IHO. viii, supl) would appear to dis close a connection between the old religious cults of the Hindus and Jainas with those of the Indus people......It is interesting to note that the Puranas and the Jaina religious books both assign high places to these gods (of the Indus people)." "20 4. Mode of worship-There is nothing to show the mode of worship, which the people of Indus Valley observed. But, however, a certain vessel similar to those used in Jaina temples for Arati ceremony were found at Mohenjodaro, 1 which indicates that Indus people observed the Arati worship like Jainas. 5. Sacred Symbols-Mohenjodaro seals and tablets contains representations of the bull, buffalo, rhinoceras, tiger, elephant, crocodile, goat, svastika and tree. Animals portrayed on these seals, whether mythical or real, had some sacred or magical import in the eyes of their owners. Those are the very representations which are found on the images of the Tirthankara as their respective emblems ** 6. Traditional Data-Details of the impressions on the Indus seals reveal the traditional data vogue among the people. Seal No. ! on plate cxvi, and 7 on pl. cxviii represent six nude human figures on the obverse in the upper register, standing in a row. A kneeling figure in the lower register holds a bladed object in one hand. A goat stands in front of the figures and a partly defaced tree in front of the goat There is a human figure in the centre of the tree. The same scene is found on the reverse. "The scene has been interpreted as showing a priest about to sacrifice a goat to a tree-spirit." But why the priest is hesitating? And what the six Yogis have to do with the scene? This has not been explained. I think the six nude human beings are Yogis of Rishabha cult, who proclaimed Ahimsa culture and are depicted in the impression to have influenced the priest, who is hesitating to sacrifice the goat. Such pictures are "24 20. Indian Hist. Quarterly' Vol. VIII Supplement, pp. 21. Mohenjodaro, I, p. 69. 22. Ibid, p. 71. 23. Pratisthasaroddhara. 24. Law, Ind. Hist. Qrly. Vol.

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No. 1] Mohen-jo-daro Antiquities and Jainism seen among the Jainas. The nudity and Kayotsarga posture of these Yogis are essential characteristics of a Jaina Sramana. In the Jaina pantheon six Charan-Yog's, who were Yadava princes are held in great reverence, 25 It is probable that those very Charan-Yog's are shown here propagating the Ahinsa culture. 7 7. Images-Nude images had been unearthed at Mohenjodaro and Harappa. Image No. 15 & 16 of plate xiii represents a seated image with a hood over its head. A Jaina at the very first glance will say that this image is either of Tirthankara Suparsva or Parsva. Images similar to it are found in abundance in the Jaina temples. An interesting terra-cotta figure also represents a man standing full front in complete nudity, (HR 5368, pl. xciv, pp 11) which probably represents a naked Jaina Yogi. A statuette from Harappa (pl. x) likewise seems to represent a Jaina Yogi in Kayotsarga posture. Unfortunatily this statuette is broken and its portions of head and legs are missing, yet its nudity and position of both the arms indicate that it was a representation of a Digambar Jain Yogi. Thus viewing these similarties of Mohenjodaro antiquities, one is justified to regard Jaina tradition as concrete, which claims a hoary antiquity to its Tirthankaras. I hope, the scholars will make thorough research in this respect. 25. Antagada-Dagno, Ahmedabad) p. 10. *Submitted to the Indian History Congress for reading in its Bombay session of Decr. 1947.

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HEROES OF THE JAIN LEGENDS. By (Dr. Harisatya Bhattacharya, M.A., B.L, Ph. D) Contd from Vol. XIII No. II. pp. 18-29. There was a talk of Sita's being taken back. To disarm popular suspicions, Rama proposed the ordeal of fire for Sita. Sita agreed. According to the Jaina account, the gods made Sita's fire cool and when Sita entered it,-lo! there was a beautiful tank and an extensive lotus in it, upon which Sita was found sitting There could not be any possible objection now. But Sita herself was disgusted with the ways of the world; so when her innocence and chastity were established beyond all possible cavils, she took initiations from Prithvimati, the bader of nuns and entered the order. The Jaina account of Prithvimati, the nun, initiating Sita is scarcely less poetic, though more realistic, than Valmiki's story of Prithvi, the mother. earth, taking her away. We need hardly remind the readers that Valmiki's Ramayana discribes Sita's fire-ordeal as happening at Lanka, after the battle with Ravana and her rescue As regard the death of Rama and Lakshmana, the Jainas say that a god, wanting to test the affection of the two brothers for each other, came down and kept Rama senseless. He informed Lakshmana that his brother was dead, which was more than Lakshmana could bear. Lakshinaia died. Rama coming back to his senses became mad at the sight of Lakshmana's corpse. He carried the dead body on his shoulder for full six months on the belief that it was still alive. At last some gods convinced him of the utter futility of his act, where upon he got himself initiated into the religious order. Sugriva, Bibhishana, Satrughina etc. did also the same thing. Rama attained Salvation. Perhaps the most important thing to be noticed in the Jaina version of the Rama-story is the fact that the Rakshasas and the Vanaras there, are not conceived as beings in any way other than They are discribed as Vidyadharas i. e., men, endowed with Vidya or knowledge of extraordinary arts. They are also regarded man.

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. No. 11 Heroes of the Jain Legends as firm believers in the Jaina cult. Ordinary people of the Brahmania faith look upon the Rakshasas as superhuman demons of man-enting and other evil habits and the Vanaras, as monkeys. But instead of looking upon them as imaginary beings like the devils of the Jewish testaments, one may feel tempted to hold that the Rakshasas and the Vanaras, at least of the Ramayana, were human beings, perhaps, with a culture and civilisation, lower than that of the pure Aryans and perhaps, of a stock, different from theirs. While giving support to this view, we may point out that the descriptions of Lanka and Kishkindhya, which we meet with in Valmiki's Ramayana, do not show that the Rakshsas and the Vanaras were uncivilised barbarians. As a matter of Tact, in the Vedic Sastras, notably in the Mahabharata, there are indications in many places that the Rakshasas were very wise, even exceptionally pious people. There are instances, cited in the Vedic Sastras, where a full-blooded Indo-Aryan became a Rakshasa; there are also passages in those books to show that some of the Rakshasas were descendants of high-caste Aryans of India. All these facts go to show that the Rakshasas (and the Vanaras) of the Ramayana were not legendary creatures of imagination but were actually human people with a culture, scarcely lower than that of the Indo-Arvans and constantly coming in contact with them. It is needless to mention that the Jaina scriptures expressly and in so many words, maintain this view,-viz, that the Rakshasas and the Vanaras were but human beings. Perhaps, the attribution of an Indo-Dravido-Aryan character to this human stock of the Rakshasas and the Vanaras may not be very wrong. The Rakshasas, as is well known, are generally painted in darkest colours in the Brahmanic literature. In Valmiki's Ramayasia, they are described as disturbers of the sacrificial ceremonies. At many places, they are made to appear as thoroughly bad, cruel and immoral people. In the Jaina Puranas, as we have said already, the Rakshasas are described as believers in the Jaina faith. Considering these two accounts together, some of the present day scholars vehemently urge that the Vedic people denounced the Rakshasas, because they were Jainas. One of the protagosnits of this remarkable theory goes so far as to say that the descriptions of the Rakshasas in Valmiki's Ramayana clearly show that they could not be other

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The Jaina Antiquary Vol. XIV than Jaina and that the author of the Ramayana presented them in hideous forms, simply out of religious bigatry. Notwithstanding the attractiveness which all startling theories have, we confess we are unable to subscribe to this position. It is impossible that Jainism as a positive faith,-ie., as a religion, clearly distinguished from other religions, as in modern times, - existed in the days of the Ramayana, so that the question of religious animosity cannot arise in the case of Valmiki. This does not necessarily mean that Brahminism is the earlier faith from which Jainism grew up at a later determinable epoch of time. We are of opinion that the religion which was prevalent in the days of the Ramayana,-may for the matter of that, in times, earlier than the 6th or the 7th centuries B.C.-was one in which the essentials of Brahminism, Jainism and Buddhism were embedded. This ancient faith, cult or religion which was conglomerate of all the three systems and various other minor persuasions which flourished in India at later times, was none of them in their full-fledged and distinctive forms but was inclusive of all, embodying the most fundamental elements of each. We are supported in our contention by the testimony of the sacred literature of each of the three faiths. In the Vedic Puranas of comparatively older ages, for instance, we do not find references to any other rival faith. The princes and the people of the various countries of India are represented as believers in the Vedic religion. Similarly, in the Buddhist legendary accounts of the pre-Buddha days, we hear only of previous Buddhas, Pratyika-Buddhas, Bodhi-Sattvas and people, believing in Buddha. The existence of any religion, antagonistic to Buddhism,is very seldom referred to. In the Jaina Puranas too, we come across accounts of Jaina sages, Jaina prophets and people, professing the Jaina faith. Very rarely, if at all, we hear of the prevalence of any other religion. The one conclusion, which seems to be irresistible, from the above accounts is that in those days the religion which was prevalent in India was an all-ernbracing one and that Braminism, Jainism and Buddhism, as we understand them now i.e., as distinctive faiths, exclusive of each other, did not exist. This is the reason why Rishabha, the first Jaina Tirthamkara is found to have been honoured as an incarnation of Vishnu in the Vedic literature. The place of honour accorded to cach of Bharata, Sagara,

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Heroes of the Jain Legends this way. Pandavas and numerous other personages Brahmanic literature is to be explained in The denunciation of Ravana and his Rakshasa hordes with equal emphasis by the Jaina and the Brahmanic sacred books can be explained in no other way. The description of Rama as an ideal man, which we meet with in the Brahmanic, the Jaina and the Buddhist literatures, points to the same thing. Had Jainism been a positive and distinctive religion, existing in antagonism with the Brahmanic cult in the days of Rama, we could not have expected to have Rama, who is described as a Jaina in the Jaina Purana, accep ted as the best of mortals by the Brahmanic literature; in other words, if Valmiki be held to have been actuated in any way by a spirit of religious hatred against Jainism, we would have found him denoun. cing Rama in the same way as he did the Rakshasas. The fact is that distinctive religions did not exist in India before the 6th and the 7th centuries B. C. and religious spite and bigatry cannot be attributed to Valmiki and other writers of his age. No. 1] Bhagiratha, Krishna, the in both the Jaina and the 11 In this connection, we may be permitted to make a short digression and say that even at a later time when Brahminism, Buddhism and Jainism began to flourish as rival faiths,-sword was very seldom resorted to by any of them to establish its supremacy. We are no doubt told that king Sasanka of Karna-Suvarna cut off the Bodhi-tree. We are also treated with the story that the celebrated Sankaracharyya was thrown into a cauldron of boiling oil by the Buddhist high priest. In the inscriptions of Asoka, we get references to his discrediting the Brahmanas. Stories of religious persecutions are no doubt met with in the literature of rival faiths. We do not deny that at times and at places, there were strong feelings against a particular faith; there might have been local and temporary persecutions. But we believe, the stories of persecutions which we meet with in the religious literature of India, are mostly exaggerated. Generally speaking, there was no serious quarrel among the three faiths in India. Ethics and moral practices were the same among them. The theory of Karma and the faith in re-incarnation were common. The gods, Indra etc., were admitted by all of them and the social structure also was very probably not seriously interfered with by any of the so-called protestant faiths. Under the circums

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The Jaina Antiquary [ Vol. XIV tances, religious toleration, perfect amity abetween the faiths may be expected to have been the rule in ancient India. Religious persecu tions, if there were any at all in the accepted sense of the term,were only local and temporary. This is perhaps the reason why even at the later times i.e., after the 6th century BC, when the three faiths of India began to flourish on independent lines,-we find the self-same kings acknowledged as the upholders of the rival faiths. King Bimbisara, for instance, is nowhere represented as the supporter of any non-Vedic faith in the Vedic literature. Buddhist literature, on the contrary, shows that he was the pillar of Buddhism. In the Jaina literature, again, it is distinctly said that without Srenika, the Jaina name of Bimbisara,-Jainism could not have been a flourishing faith. In the case of Chandra-gupta, Brahmanic literature does not repudiate him as a renegade. The Buddhist literature speaks of the Buddhist Moriya Chandra-gupta, while in Jainism the place of king Chandra gupta as a Jaina saint is very high. Emperor Asoka similarly is claimed by each of the three faiths. Emperor Vikramaditya who defeated the Scythian hordes, is claimed by both the Brahmanic and the Jaina people. About the Emperor Harsha-varddhana, who is described as the most glorious Buddhist monarch of the day, it is also said that he honoured the Bralimanas and used to carry on ceremonial occasions the images of Siva and Vishnu publicly. The Pala kings of Bengal were of a similar religious frame of mind. All these and similar anecdotes go to show that religious animosity was a rare exception in India, even at later times when Jainism, Buddhism and Brahmanism came to be recog nised as distinct faiths. 12 There remains only one point to be considered in connection with the Rama-Story. Does the story represent any real historical fact? Some thinkers, both ancient and modern. contend that the Rama-Story has only an esoteric philosophical significance. It has no basis in real facts but only shows how the human soul,-Sita (the offspring of the earth) or Sita, the Sakti or the creative power,is estranged from and re-united with Rama (the absolute Soul, the paramount reality). We are unable, we confess, to admit the soundness of this position. One may read an allegory or esoteric significance into any system of facts but that is no reason why the

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No. 1] Heroes of the Jain Legends 13 facts themselves should be held to be unreal. It may not be impossible to foist an alligorical interpretation on the Rama-Story but the question is whether this is what the authors of the Ramayawa intended. First of all, there is the unbroken tradition about the truth of the Rama-Story. There are ruling princes even 'now in India who claim to have descended from Rama himself. All places connected with the Rama-Story are geographically real and wellknown. There is no inherent improbability of the facts of the Ramayanna. Under the circumstances, one would not be unjustified in holding that the Rama-Story has atleast a core of historical truth. The story of the Ramayana, appearing in the Jaina Puranas, points to the same conclusion. Rama is the Para-Brahman, Sita is his Maya or Sakti or Jivatma; and the story of the Ramayana may he interpreted as the Lila of the All-Highest. This may be in consonance with the principles of the histic Vedanta philosophy. But Jainism is opposed to the Vedanta philosophy on important points. There is no reason why Jainism would choose to glorify the Rama.Story, if it were nothing more than an allegorical discription of Vedantic principles. Thus the very fact that the Jainas have respectfully embodied the kama:story in their sacred lore is almost a proof conclusive that it is more than philosophical speculation in symbolic garb and that it may have a historical basis. The appearance of the Rama-Story in the Buddhist literature is another fact corroborating what we have said above. We admit that in Buddhist hands, the story has been changed almost beyond recognition. We are told, for instance, by the Buddhist that Sita was Rama's sister. Still, the substance of the Rama-Story, given by Valmiki, is there. The fact of Rama being the prince of Ayodhya and Sita, his consort, that of his exile and Sita's abduction, that of Sita's recovery and Rama's ascending the throne of Ayodhyu are found in the Buddhist version also. Had the Rama-Story been nothing more than a penniworth of the Vedanta philosophy, so to say, how could we expect to find it with those substantial details in the literature of the Buddhist who are antagonist to the doctrine of the Jivatma and the Paramatma ? For essentially the same reasons as above, we are unable to subg. cribe to R. C. Dutt's theory that the Ramayana is but an elaborate

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The Jaina Antiquary I Vol. XIV and highly rhetorical expression in an epic poetry, of the Vedic legend of the Rain-god, Indra, delivering the bows (Rain-clouds) from Vritra who had stolen them. We may point out, inter alia, that Buddhism and Jainism repudiated and broke away from the Vedas and that consequently, if we find the Rama Story in the Buddhist and the Jaina leterature, it would certainly not be for the reason that the Rama-Story was a symbolical representation of a Vedic legend ! It is thus that the description of the Rama-story in the Jaina literature helps us to arrive at important conclusions regarding many debated points of Indian history. Take, for instance, the curious theory, propounded of late, that the incident of the Mahabharata are carlier than those of the Ramayana. We need not enter into the details of the arguments in support of that theory nor the ground on which it is stoutly controverted. It may simply be pointed out here that the sacred literature of the Jainas unambiguously support the Brahmanic literature and traditions in holding that the exploits of Rama were much earlier than those of the Kuru-Pandavas. There is no reason why the recorded testimony of the whole Brahmanic literature regarding the priority of Rama to the Pandavas should be disbelieved; it is not always safe to brush aside the unbroken tradition like that of the Brahmanic, to the effect that the events of the Ramayana preceded those of the Mahabharata. When, however, we find the literature of Jainism.-a rival faith, not always friendly with Brahmanism,--supporting the current traditional doctrine that the incidents of the Mahabharata were subsequent to those of the Ramayana, we may definitely say that the modern theory to the contrary, sensational as it is, is against the weight of evidence and such, is not to be seriously taken Like the elegant Rama-story, the Krishna-story also has inspired the hearts of millions in India from the remotest past. The mystic devotee is lost in ecstacy in the contemplation of Krishna as the amorous youth of Brindavana and the philosopher find in the Krishna of Kurukshitra the wisest of teachers, while to the man of world, he is the bravest of fighters, the shrewdest of politicians and

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Norli Heroes of the sain Legende 15 the foremost upholder of a righteous cause. It is no wonder that his life story, acts and exploits have been the perennial source of the sweetest poetry in India and the saying. "There is no song but that about Kanu (Krisnna) is literally true. As in the case of the Ramayana, the Jainas also have a version of the Krishna-story. Krishna according to them, was the ninth Narayana and Balabhadra, his elder brother, similarly, the ninth and the last of the Balabhadrag. Jarasandha, the king of Magadha was the PratiNarayana or the born antagonist of the Krishna-Narayana of that age. The Krishna.story, as we find it in the Jaina literature, is not different from the story in the Vedic Puranas, in essential particulars. According to the Jainas also, Krishna was the son of Basudeva, a prince of the Yadava clan, ly his wife Devaki and Balabhadra, by Rohini, another wife of Basudeva. Kaliisa, who was the son of king Ugrasena of Mathura and brother of Devaki, deposed his father and himself ascended the throne. He, however came to have the fore knowledge that he would meet his death at the hands of Davaki's son. This led him to keep both Devaki and Basudeva confined in Mathura. Devaki gave birth to several children one after the other, all of whom were snatched away by the cruel Kamea for killing them. The last was Krishna who was secretly taken by Basudeva to Brindavana and made over to Nanda. Krishtia was brought up at Brindavana among cowherd-boys where he was joined by his elder brother. Kamsa, however, came to know that his mortal enemy was coming of age in Brindavana and sent many of his demoniac emissaries there to kill Krishna. but all in vain. At last, Krishna came to Mathuri, killed Kamsa and re-instated Ugrasena, Jarusandha, king of Magadha, was infuriated at the slaying of Kamsa. He became the enemy of Krishna but at last met his death. Krishna removed to Dvaraka, was a great hero and ruled a prosperous kingdom from Dviraka. The great Pandavas were his friend and kinsmen. He had eight principal queens, Rukmini, Satyabhama etc. Rukmini had been enamoured of him and so, Krishna went to her place secretly and carried her away and married her against the wishes of her brother, Rukmini who had decided to give her in marriage to Sisupala of Chedi. Krishna's sons, Samba, Pradyunmna etc. were also brave princes. The Yadavas

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16 The Jaina Antiquary (Vol. XIV however, gave offence to a holy man, for which they met disastrous deaths and their metropolis was destroyed. Krishtia was killed by a hunter, through mistake. As in the case of the Rama.story, the Jainas make various interesting additions,--some alterations too,-in the Krishna-story. The first of these additions is the account of the Yadu clan which they give. Instead of describing Yadu as a son of Yayati, a king of the lunar dynasty, as according to the Vedic Puranas, the Jaina sacred books state that there was a ruling dynasty which traced its descent from one Hari. "The kings of the Hari dynasty ruled at - Mathura. There was a king named Yadu in this dynasty, after whom the Hari kings were also called the kings of the Yadu dynasty. Yadu's soni was Sura who had Sauri and Suvira as his sons. Sauri gave his kingdom of Mathurii to Suvira and himself founded a kingdom at Sauryapore in the Kusarta country. King Sauri had AndhakaVrishni and others as his sons while Bhoja-Vrishni and others were the sons of Suvira. King Suvira gave his kingdom to prince BhojaVrishni and used to live in the city Sauvirapore which he founded in the country of Sindhu. Bhoja-Vrishni had a son named Ugrasena, whose son was the notorious Karnsa Audhaka-Vrishni had ten sons viz, Samudra-Vijaya Akshobhya, Stimita, Sagara, Himavan, Achala, Dharana, Purana, Ablichandra and Basudava. Besides these sons, Audhaka Vrishii had two daughters, Kunti and Madri who were respectively married to Pandu and Damaghosha. Krishia was the son of Basudeva by his wife, Devaki while Balabhadra was another son of Basudeva by his wife, Rohini. The sons of Pandu were known as the Pandavas while Sisupala was the son of Damaghosha." The romantic peregrinations of Basudeva form a long and interesting episode in the Krishna.story, as narrated in the Jaina Puranas. It is said that Basudeva was an extremely beautiful prince, so much so, that any lady happening to look at him was sure to be enamoured of him. To keep the chastity of ladies unsullied became thus a serious problem for the Yadavas and the citizens and they represented the matter before king Samudra-Vijaya. King SamudraVijaya was fond of his brother, Basudeva and so, instead of doing any thing which might hurt the feelings of the prince, he asked

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17 No. 1) Heroes of the Jain Legends Basudeva not to stir out of his house but master the fine arts. The unsuspecting Basudeva gladly agreed. One day, however, a maid. servant of the palace told him the real reason of his virtual confine. nent, upon which Basudeva fled from the palace in disguise. At the outskirt of the city, he made a funeral pyre and burnt a dead body there. He left there writings to show that Basudeva. grieved at heart, committed suicide The Yadavas believed what the writings showed while really Basudeva wandered in distant lands incognito. It is impossible to describe here all the places which Basudeva visited and the damsels he married. It will be sufficient to state that towards the close of his peregrinations, le visited the city of King Rudhira, where all the renowned princes of India including Samudra-Vijaya and Jara-Sandha were assembled in order to have their chance in the Svayamvara (the selection of a husband) ceremony of Rohini, the daughter of the king Rudhira. Basudeva attended the assembly, disguised as a drummer. it so happened, however, that the choice of the princess fell upon the humble drummer. At once the assembled princes raised a clamour and gave ont that they would not tolerate a Kshatriya princess being given in marriage to a low.class non-descript. A battle ensued in which king SamudraVijaya took the lead at the instance of Janitsandhi. Soon, however, Basudeva made himsell known to Sainudro-Vijavid, whereupon the two brothers were united again and the battle ended in merry making in which Jarasandha himself joined. Balabhadra, the elder brother of Kiislina was the son of Basudeva by Rohini. Another wite of Basudeva was Divaki. She was the daughter of Kansu's uncle. According to the Jaina Puranas, Kamsa was devoted to Basudliva and it was at Kamsa's earnest desire, will and effort that Basudeva was married to Devaki. Krishna was Basudevas son by Devaki. The Jaina account of Kamsa's life and character may he siated in this connection. Kamsa was one of the sons of king Ugrasena of Mathura. His mother was Dharini. When he was in his mother's womb, his cruel and blood thirsty character was indicated by many of the uncommon longings of the queen one of which was her lincontrolable vish to eat the flesh of her husband. So when the

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18 The Jaina Antiquary [Vol. XIV child was born, the queen thought it fit to put it in a small box with the names of the king and the queen written in a script within it and to let it float away in a river. It was given out that the queen gave birth to a dead child. It so happened that a merchant had no child so that when he saw the box in the river and looked at its contents, he carried the child to his wife. The merchant and his wife brought up the child with great care and fondness. But the boy grew to be very mischievous and every one dreaded him When he came of age, he was given over to prince Basudeva as one of his attendants. Both Basudeva and Kamsa loved each other dearly and with the former, the latter learnt the arts of warfare. King Jarasandha of Magadha was acknowledged to be the fore. most of the ruling chiels of those days and his wish or order was not to be disobeyed on any account. One day he sent an order to king Samudra-Vijaya to bring to him king Simha-ratha of Simhapura bound hand-and-foot. King Jarasandha declared at the same time that whoever would succeed in complying with his order would get the hands of his daughter, Jivad-yasa together with any kingdom he would pray for. King Simha-ratha was a mighty monarch but king Jaritsandha also was by no means to be displeased. King SamudraVijaya accordingly prepared for a war on Simha-ratha, when Basudeva implored him for being permitted to lead the invasion. King Samudra-vijaya granted his prayer and Basudeva <Page #510
No. 1 Heroes of the Jain Legends his real origin. He asked for help against king Ugrasena which was readily given by the mighty Jar&sandha With the help of the army of Magadha, Kamaa defeated his father, kept him confined in a cage and himself became the the king of Mathura. He did not forget his friend and master, prince. Basudeva; so, it was at his instance that Basudeva was married to the princess, Devaki who was the daughter of his uncle. A great banquet took place at the marriage of Basudeva with Devaki and every one was making merry. Kamsa's wife, queen Jivad-yasa, drank toy much wine. Intoxicated she came across Atimuktaka who was one of the sons of the ex-king Ugra-sena and who had taken to the religious orders, being disgusted with the ways of the world. Jivad-yasa asked her cousin-in-law to join in the revelries importunately, where upon the sage uttered the imprecation that Kamsa would die at the hands of one of the offspring of the very marital union which she was thus shamelessly celebrating in wine. When Jivad-yasa came to her sen sey, she told Kamsa what had happened. Kamsa was frightened. So, without telling Basudeva the real fact, he simply requested him to hand over to him the children, as soon as they would be born to him. The unsuspecting Basudeva agreed to it. Afterwards, when he came to know the real facts, his grief knew no bounds. Dovaki gave birth to six sons, one after the other. It is said that at the very times when these sons were born, Sulasil, wife of the merchant Naga of Mahili-pura-nagara, gave birth to six dead children. At the instance of a god of the heavens, the sons of Devaki were taken to and kept with Sulasa whose dead children were in a similar manner taken to and kept with Devaki. The cruel Kamsa took away the dead children thinking them to be Devaki's and smashed them on a stone. Devaki's real children were thus saved and not killed,-as according to tbe Vedic Puranas. The Jaina Puranas state that Krishna was the seventh child of Devaki. Krishna was stealthily taken to Yasoda, wife of Nanda of Gokula and Yasoda's daughter was handed over to Kamsa. Kamsa, however, did not attempt to kill the female child, as described in the Vedic Puranas. He thought that the prediction was false, in as

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The Jaina Antiquary (Vol. XIV much as it had been predicted that a male child of Dovaki, the seventh in order, would be his distroyer,-and not a daughter. He returned the female child to Devaki. Krishna's killing of Putana and emissaries of Kamsa and his amorous dealings with the beautiful milkmaids of Gokula are also described in the Jaina sacred books. The Jaina account of killing Kamsa and re-installing Ugrasena as the king of Mathura is substantially similar to that in the Vedic Puranas. It is to be noticed, however, that according to the Jainas, Satyabhiima was a sister of Kamsa. She became enamoured of Krishna and was the first princess to be married to him upon the accession of Ugrasena. We pass by the numerous beautiful stories which the Jainas connect with the marriages of Krishna with Rukmini, Lakshana and his other wives. The addition which the Jainas make to the KrishnaStory is the account of their twenty-second Tirthamkara, Arishtanemi, which has already been roticed. The more important and perhaps or greater interest is the account of the great tragic battle of Indian which the Jainas give and which is not a little different from the well-known version of the Mahabharata. According to the latter. it was a great fight that took place at Kurukshira between the kourivas on the one side and the Pindavas on the other and the cause of it was the systematic attempts on the part of the Kouravas to deprive the Pandavas of their just possessions. The Jainas admit that in that great battle the Kouravas and the Pandavas fought on opposite sides but they say that it was not primarily a contest between the Kouravas and the Pandavas. Their account of the battle is as follow:-Kansa's widow, Jivadeyasa, on the sad end of her husband went to her father, Jarasandha, king of Magadha, who was the most powerful of the rulers of the day and instigated him against Krishna and the Yadavas. The Yadavas, led by Krishna found Dvaraka and ruled over an extensive territory. Jarusandha marched against Krishna, He had a great army and on his side, among others, was Sisupala, king of Chedi, a sworn enemy of Krishna. The Kouravas also were on his side. Krishna and the Yadavas were similarly joined by a host of kings, among whom there were the Pandavas. The great

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21 No. Il Heroes of the Jain Legends battle that ensued was thus primarily a battle between Jarasandha and Krishna, in which Jarasandha was killed, --not by one of the Pandavas but by Krishna himsell. The Jaina account of the end of Krishna, the Yadavas and their metropolis is also different from what is narrated in the Vedic Puranas, although scarcely less tragic. We prefer to describe the Jaina version by extensevely quoting from "Lord Arishtanomi." "Every one was startled to hear from the Lord (Lord Arishtanemi) that Dvaipayana would destroy Dvaraki and Krishna was to die at the hands of Jarakumara (a son of Basudeva and step-brother of Krishna). Lest wine would be the cause of ruin of Dvaraka, Krishna stopped its drink in bis kingdom. At his order, the people of Dvaraka went out and poured all the wine they had, in a cave called Kadambail in the Kadamba forest near the Girinara mountain. Hearing of the dreadiul prediction of the Lord Nemi. the sage Dvaipayana left the city of the Yadavas and in order that he might not injure it in any way, immersed himself in profound contemplation in a distant lonely forest. "And being a son of Basudeva, how shall I kill my own brother? This shall not be. Rather shili i take care that none can touch a hair in Krishna's head. Determined trus, Jirakumira roamed outside the limits of Dvirakio. armed to the teeth and ready to die for its safety. "But the prophecy of Neminatha was not to be false." "One day, troubled hy the scorching rays of the Baisakha sun, a companion of the prince Sarba came near the Kadambari cave, while wandering in the forest. He was extremely thirsty and consequently drank the wine there to his heart's content. The immense quantity of wine,--that had been at Dvaraka and poured out there, --became extremely delicious to taste on account of its being ke st confined within the stony cave in a cool forest; the seasonflowers of the forest fell into it and enhanced its sweet taste and smell quite a thousand fold. To please his Lord Samba, that attendant of his, secretly brought some quantity of the wine for his master. (To be Continued)

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NEW LIGHT ON ANTIQUITY OF JAINISM [ By L. A. Phaltane Esq., B. A. LL. B. Pleader Islampur, District Satara. ] Many have expressed their opinions about the antiquity of Jainism. Devout Jains cling to the belief that Jainism has no beginning while the non-Jaina scholars bring its starting time to a very late stage. The non-Jain scholars believed in the beginning that Jainism arose in the seventh century A. D. as a branch of Buddhism. But the modern research has taken the origin of Jainism back even before Lord Buddha and has assumed that Lord Parshvanatha must have been its founder. They are unwilling to give to it a date which would be earlier than the date of Lord Parshvanatha. If we were to depend upon the traditions mentioned in each religious literature we would find that excepting Zoroastrianism Christianity and Muhamedanism all religions claim that they existed from the beginning of the universe. But it does not stand to reason to assume that Almighty Nature contrived to send into this world several religions possessing most inconsistent idealogies traditions and modes of thinking at one and the same time. In this age of scientific and historical mode of reasoning the scholars are most unwilling to accept anything as true which is not supported by reliable proof and if anything is propounded before them without the backing of sound evidence that is considered by them as a tradition or a thing of imaginary importance. It is contended by the non-Jain scholars that the assumption that the Jainism was most ancient would necessitate references about this faith, its Tirthankars, and other important personages in the literatures of the neighbouring countries and as such references have not been traced, it is but natural and proper to assume that Jainism cannot lay any claim to prehistoric antiquity. It has been found that the civilizations of Egypt, Babylon and China are the most ancient civilizations and the Vedic religion also claims to go back over a long antiquity. As references to Jainism have not, upto now, been traced in the literatures of those countries it would be most improper to assign to Jainism a date which would be as ancient as the dates of those civilizations.

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No. 13 New Light on Antiquity of Jainism 23 We intend to approach this subject from an altogether different point of view which has not, as yet, attracted the attention of the castern or western scholars. In ancient days writing was scarcely used for spreading and preserving knowledge. The sages of old used to commit to memory the then existing knowledge and send it down to posterity by oral teaching from--preceptor to disciple. It was from Kundakundacharya that a systematic attempt appears to have been made to preserve knowledge by reducing the same to writing. Acharya Kundakunda says:-- maggo maggaphalaM tiha duvihaM jiNasAsaNe smkkhaado| maggo mokkhauvAo tassa phalaM hoi nivvANam / / Maggo Maggaphalm tiha duirham Jinasasne Samakkhado Maggo mokkha uvao tassa phalam hoi Nivvanam. Meaning :-Magga (way) and Maggaphal-(fruit of the way) are the two things mentioned in Jainism. Magga means a remedy for liberation and its fruit is complete contentment. In the commentary below of the above Prakrit verse the commen: tator says : mArgastAvat ratnatrayAtmakaH Margastavat ratnatrayatmakah, Meaning :-Marga however consists of three jewels ie. Samyakdarshan Samyakgsyan and Samyaga charitrya. Jainism is the religion of the three jewels. This means that the author of Niyamsara calls Jainism as 'marga'. After acharya Kunda Kunda flourished acharya Umaswati who, in his book 'Tatwarth Sutra', gives the first Sutra as (samyagdarzana jJAna caaritraannimokssmaagH|) 'Samyagdarshana giyana Charitrani Mokshamargah. Here also the word Marga has been used in the sense of religion. It will be marked that the word Dharma' has nowhere been used in Tatwarth Sutra in the sense of 'religion. This book uses the word 'dharma' to denote one of the six primordial substances which this world is composed of. Later on, the word Magga or Marga fell out of use and in its place the word dharma came to be used in later literature. Having thus firmly kept in mind that the ancient name of Jainism was Marga we shall proceed further:

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24 The Jaina Antiquary I Vol. XIV When the sister and neighbouring communities realise that the tenets of a rising faith possess elements which would-secure communal good or enlighten the powers of the soul if adopted and practised they begin to adopt and incorporate into their lives the tenets, requisite methods of behaviour, rites and religious practices introduced by the rising faith and those methods gradually carne to be named after the faith from which they were adopted. In ancient times the hamanity was rnost disordered and promiscuous in sexual and other relations between man and man, and man and woman It is the leaders of the Jain thoughts who were the first to introduce into the society a well-controlled and balanced marriage system. The conception of brotherhood of man arose out of the teaching of Jainism and the 'Anagara Dharma' of Lord Rishabhadeva was its climax. In order to illustrate the above contentions by concrete examples I am proposing to enumerate below certain facts of im. portance. Before those facts are given however it would be abvisable to bear in mind the following propositions of historical and geog. raphical importance. (1) The time about which we are writing is very ancient and we cannot ascertain its date at present. (2; In ancient times humanity lived in small groups "The people were not known by the country of their occupation as at present but the countries were known by the tribes which populated the same whenever unfavourable circumstances made it impossible for a tribe to continue to inhabit the country the whole tribe used to move out of that country. (3) The small tribes in which the people were divided were constantly on enmical terms with one another. This enmity and exclusiveness developed in them specialities of behaviour, dress, likings etc. with a result that cach tribe looked quite distinct from the rest. For instance Naga tribes distinguished themsalves by using a head dress which resembled the hood of a cobra (4) The phonetic and other similarities between languages current in Baluchistan and those spoken in Karnataka have led Linguists to come to the conclusion that the people of Baluchistan and those of Karnataka must have come from the same stock. It

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No. Il New Light on Antiquity of Jainism 25 appears from their opinion that owing to some unforseen circumstances the Dravidians of the province of Karnataka must have come down to the south from their original home which must have been somewhere near the province of Baluchistan. From this one can imagine that in ancient times about which we are writing these Dravidians must have been living in a province from which they could not escape the touch of the teachings of the followers of the Marga religion, With these suggestions we shall proceed further :-- The word 'Magga' (Sanskrit Marga) appears to have been in use in several countries of the Asiatic continent. But while being incorporated in other languages it has gone through the various influences of those languages. In Persian language we find the word 'Maga' used in the sense of a priest. In canarese also the word is used. Monk (Christian Catholic priest) and Manga are its two different forms. The Saraswat Brahmanas of India name their god of worship as Mangesha (#11) and consider him to be an incare nation of God Shiva. The Burmans use the word Manga (HT) in the sense of brother. Makala ( Han) in dravidian language moans children. It may be argued by some that this attempt is like buil. ding castles in the air taking advantage of some similarities of names of various languages. But the further explanations would show that it is not so. In Persia or Shak continent the Magas' formed an inportant section of the people. They were the worshippers of the Sun and has three classes among them (1) those born of fire (2) Sarakas born of Soma and (3) Bhojakas i.e. those born of Aditya (Sun God). agnijAtA magAH proktaaH| somajAtA dvijAtayaH / / bhojakA aadityjaataaH| divyaasteprikiirtitaaH|| bhAviSyapurANa bAhyaparva a0 136 zirasAdhArayetkezAn sajJeyo bhojkaaymH| bhujaMte na ca ye rAtrau bhojakAste priyAmama / / Agnijata Magah proktah Somajata duijalayah

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26 The Jaina Antiquary Bhojaka Adityajatah Divyaste parikirtitah | Vol. XIV Bhavishya Purana Bahyaparva part 136. Shirasa Dharayet Keshan sa jnyego Bhojakadhamah Bhunjante na cha ye ratrau Bhojakaste priya mama. Meaning-Magas are those who are born of fire. There are others-Brahmans who are born af soma. Bhojakas are born of the Sun they are famed as celestial'. 'That Bhojaka is the worst who allows the hair on his head to grow. Those Bhojakas who do not dine at night are dear to me.' We learn from Bhavishy a Purana that Bhojakas and Magas were one, that they had the practice like Jain saints of shaving the head completely and not taking food at night and that they carried in their hands a brush like the Jain saints. Thus they had adopted some of the practices of the Jain saints and as they bore respect towards the 'magga' relegion they were called 'Magas'. It has been remarked above that marriage system was originally introduced by the Jain thinkers. The Dravidians appear to have adopted the sacred ceremony of marriage from the 'magga' people, This is testified by the fact that the son born of marriage wedlock is called 'Maga' (H) in kanarise language. While a male offspring born in any other way is termed as 'huduga' (I) which means an orphan. Manga or Mangesha (T)-The Saraswat Brahmanas call their deity of worship as 'Mangesha' (RT) which is considered by them as an incarnation of God Shiva. But on closer observation it will be found that the image of God Mangesha is not an artificial image hut a naturally grown stone slab which is ornamented by them on ceremonial occasions with an artificial face of God Shiva This conception of the deity of the Saraswat Brahmanas appears to have been based on an idea which looks similar to the idea of Akritrima Jina Chaity (akRtrima jina caitya ) of the Jainas. Moghal and Mongolia. -The Mongols or Moghals are the people of Mongolia. The Sanskrit form of Mongolia would be Mangalavati and would mean 'a country of purity or brotherhood'. These names appear to have been given to those people and their country owing

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No. Il New Light on Antiquity of Jainiani to their acceptance of many rites and ceremonics of the 'Magga' people, Makala (#19)- Even at present there is an advanced community in the Dravidian province which is known as 'Makala' It has been shown by rules governing languages that the word 'Makala' is derived from the Sanskrit word 'Markala' or Marathi 'Makada'. In the Ramayana of Valmiki there appears a community which is de.cribed as Markata which, according to that Ramayana, was monkey like. But on modern research it has been found that these markatas were not monkeys but human beings. The Jain Ramayana says that they were like ordinary men and followed Jainism. Mongi Tungi.---According to the Jaina tradition Shri Ramchandra Sugriva and thousands of others attained liberation on the mount of Mongi Tungi after going through the austerities prescribed by the Jaina faith. Why should the mount be called Mongi-Tungi is a question which cannot be solved unless the following explanation is accepted. The word 'Mongi' means sacred or belonging to the sacred religion 'Magga' and Tungi means a mount or mountain. Thus the joint word 'Mongi-Tungi' would mean 'a sacred mount of the Jainas'. This is, according to this writer, a strong proof that Jainism was known as "Marga' at least up to the time of Shri Ramachandra the hero of Ramayana. The above points are sufficients, according to this writer, to hold that 'Marga was the name by which Jainism was pre-eminently known until at least the time of Shri Ramachandra, that the Persians of Iran, the Dravidians, Mongolians and the Burmans were at that time inhabiting terretories not far off from the country in which the Magga (Marga) religion stood shining in full splendour, that they accepted and incorporated among them much of the learning by studying in Marga seals of education and that they or important sections of those people came to be styled and named after the civilization which imparted education to them.

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ASTINASTI VADA. This doctrine of Astinasti Vada may be considered to be the central idea of Jaina metaphysics. Unfortunately, it is also the view which is very often misunderstood by the non-Jaina writers. The non-Jain thinkers cannot easily appreciate how it is possible to predicate two contradictory attributes to the same object of reality. Prima facie it is impossible. You cannot say about the same object of nature that it is and that it is not. Naturally it is extremely confusing and the non-Jaina thinkers very often consider this doctrine to be the weakest point in Jaina metaphysics. Even great thinkers like Sankara and Ramanuja without appreciating the true significance of this principle condemn this as merely prattling of a mad man. Hence it is necessary for every student of Jainism to explain this principle clearly and make it within the reach of the ordinary man's understanding Astinasti Vada implies the predication of contradictory attributes of Asti and Nasti, 'is' and 'is not' to the same object of reality. Jaina thinkers certainly did not make the statement that the same object can be described in terms of two contradictory attributes without any limitation. What the Jaina doctrine of Astinasti Vada implies is that you can describe an object from one point of view that it is, exists, and from another point of view that it does not exist. It is certainly paradoxical to speak of the same thing from a single point of view that the object is both 'is' and 'is not'. Jaina thinkers take a practical point of view even in explaining intricate principles of metaphysics. Take the case of a piece of furniture. It may be made of ordinary jungle wood and it may be given painting to make it appear as if it is made of rose wood. Naturally a purchaser who wants to know the price of that piece of furniture would like to know the exact timber which is made use of in making that piece of furniture. If he depends upon the mere appearance he would have to pay more than what it is worth. Therefore, he may naturally enquire somebody who knows these things to find out whether the piece of furniture is made of rose wood. The expert's answer would

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No. 11 Astinasti Vada 29 certainly be 'no'. The piece of furniture is not made of rose wood in spite of its appearance. The appearance is due to painting whose object is merely to hide the real nature of the timber utilised. Hence he would assert that the table is not made of rose wood. If the expert by scraping the paint in a small corner of the furniture in order to expose tha true nature of the wood employed then it will be made evident that the timber used for making the furniture is some jungle wood of an inferior type. Then the purchaser will learn from the expert the exact answer to his question, 'What is the timber of which this piece of furniture is made?' The answer to the question would be an affirmative proposition stating that the table is made of jungle timber. Thus, two propositions, one an affirmative and another negative are asserted with reference to the same piece of furniture and both propositions are certainly valid. With reference to the true nature of the timber utilised for making the table the statement that it is made of jungle wood is a valid affirmative proposition. When we want to make a proposition from the mere appearance whether it is made of rose wood, the valid answer is a negative proposition, it is not made of rese wood. Thus, the negative proposition arises when the object is related to another nature which is not its true nature. The true substance is jungle wood and another substance with reference to which the negative proposition is made is rose wood. This point is explained by Jaina thinkers in a technical way. Sell and Alicn : In the case of the two contradictory propositions the affirmative proposition is valid with reference to 'Svadravya', its own substance, the negative proposition is valid with reference to 'Paradravya', the alien substance. The illustration may be multiplied. If we have an ornament made of pure gold and the question is asked what is the nature of the substance, the valid answer would be, it is made of gold. But, if the similar ornament is made of imitation gold the answer would be, 'No, it is not made of gold.' Here also the object from its own 'Svadravya' point of view would be described by an affirmative proposition, from the 'Paradravya' point of view by a negative proposition. Similarly, if you are interested in finding out whether your cow is in the cattle shed and if you ask your servant

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The Jaina Antiquary Vol. XIV "Where is the cow?" his answer would be afhrmative if the cow is in the cattle shed and negative proposition if it is not so, he will simply say, "The cow is not in the cattle shed." If it is taken away by the cow-boy lor the purpose of grazing in the field the negative proposition will be true with reference to the cattle shed, but if the question is whether the cow is in the grazing field the answer would be affirmative, just because the cow is grazing in the field and it is not tied up in the cattle shed. You may have similar illustrations with reference to any object. If you want to find where a particular book of yours is and if it is not found in the book-shelf, we have to assert the took is not in the book-shelf. If it is there you will say, *Yes, it is Place: Historical propositions will have true validity according to their relation to the place. If you say that Socrates was an Athenian Philosopher, the affirmative proposition will be true, because the historical Philosopher Socrates lived in Athens. But if som student writes that Socrates was a Roman Philospher, the proposition would be erroneous, because Socrates was never connected with the city of Rome. In this respect the technical term is used *Kshetra'. A proposition with reference to a particular object of reality is true from the point of view of Swakshetra. its own locality or place of existence, and the negative proposition is valid from the point of view of Parakshetra, the alien place or locality in relation to the object. In the above example, Athens is the Svakshetra of Socrates and Rome is Parakshetra. Time: Similarly, in relation to time it is possible to make two contradictory predications with reference to the same object of reality. A historical event would be true with reference to its own appropriate time in the period of history and false with reference to some other time. If somebody makes a statement that Charles I was King of England in the 19th century, it would be historically false. Charles I did not belong to the 19th century. Similarly, if somebody speaks of Socrates as a Philosopher who lived in Greece in the 4th century after Christ, it would be a false statement He did not live in the ath century A. D. would be a valid negative proposition, just

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No. 1} Astinasti Vada as the affirmative proposition that he lived in the 4th century B. C. would be a valid affirmative proposition. Here the point of view is technically said to be 'time'. Any historical event would be capable of affirmative assertion with reference to its own time or Svakala and it would admit of negative assertion with reference to Parakala or alien time, not its own. 31 Form:-- Similarly, in the case of the modification of a substance, according to its modification it may be asserted affirmatively or negatively. Speaking of water you may have it as a liquid or solid. Ice is the solid form of water and if you are interested in knowing the nature of ice you have to assert that it is solid from its own Bhava. But, if it is heated, it changes its form, it may become liquid. Then you have to say that ice is not liquid or gas. From its own Bhava a substance is capable of being described by an affirmative proposition, from the nature of an alien form or Bhava it must be described by a valid negative proposition. You must say that ice is not liquid or gas or vapour. because the form in which you are concerned with is solid. Interpretation These are the four points of view which form the foundation of this 'Astinasti Vada' and these are the ways in which an object may be affirmatively described from the point of view of Svadravya, Svakshetra, Svakala and Svabhava, and the same object may be validly described in the negative from the point of view of Paradravya, Parakshetra, Parakala and Parabhava. When the matter is understood in this way, it is quite obvious why the affir mative proposition will be true and why the negative proposition also will be true with reference to the same object of reality. There is no chance of confusion here and there is no mysterious metaphysical maze to be unravelled. Simply we may say that it is so common-place that we very often wonder why serious thinkers should find it difficult to appreciate this principle of Astinasti Vada. Here we have to point out that the doctrine is applicable only with reference to a real object, Take the following example. A cow ordinarily has horns. The cow, when it was an young calf, cer. --:

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32 The Jaina Antiquary (Vol. XIV tainly should not be described to have had horns. There would be no horns in the head of a young calf. Therefore, with reference to the same individual animal we have to say that at one time it had no horns and later on it had horns. The existence of horns is asserted and denied with reference to the same individual, according to its life history. The calf in its own time had no horns. The cow when it is grown up, the horns are asserted to exist, because you can assert the horns and deny horns, the existence of horns can be asserted and denied with reference to the same individual cow according to its period of growth. You cannot turn and say that the horns may be asserted and denied with reference to a horse or a hare. Very often it is a point of objection; such a dilemma is presented to the Jaina thinker since you can assert and deny the same thing. Can you assert the horns and deny horns with reference to the same horse or the same hare? The question proposed by the opponent is meaningless, Horns of a horse or a hare are non-existent and they cannot be considered as real. The doctrine of Astinasti Vada is distinctly confined to the world of reality, only to an object in the world of reality. The doctrine should not be applied to non-existing things. A mythological animal like the centaur or unicorn cannot be brought under this doctrine of Astinasti Vada. Hence such an objection is rejected as irrelevant and meaningless by the Jaina thinkers. Relative Qualities. Exactly analogous to this principle of Astinasti is the doctrine that the same object of reality may be described as 'Nitya' and 'Anitya', permanent and impermanent, Bheda and Abheda, identical and different. These predications which are contradictory in them. selves are no doubt applied to the same object of reality certainly from different points of view, Athing may be described to be Nitya, permanent, from the point of view of the substance of which it is made. The same object may be described as Anitya, impermanent, if we attend to the modification of the shape to which the substance is transformed. A particular ornament made of gold may be melted and a new ornament made out of the gold. Here the particular ornament will certainly be described as Anitya because at any moment it may be changed by the goldsmith according to the

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33 No. Il Astinasti Vada wish of the owner. But neither the skill of the goldsmith nor the desire of the owner can altogether destroy the substance, gold. It is indestructible and permanent and therefore it must be des cribed as Nitya. Therefore, from the nature of the underlying substance the thing must be described as Nitya and from the point of view of the particular mode or shape it is given to, it must be described as Anitya. Thus, the two attributes Nitya and Aniiya can be intelligently predicated of the same object of reality as was shown above. Matler S. Form:-- This point of view will become much clearer when we attend to the nature of organic things, the tree or an animal. The life history of a tree may be said to begin with the seed, and at every stage of its growth there is a coniesponding change in its structure. From the seed to the sprout, from the sprout to a little plant, from the little plant to a growin: tree; and at every stage there is a change of structure and also change of function of the particutar parts. Here you have it instance of continuous change in the same identical organism which must be considered to be unchanging and permant'nt. A margosa scerl can grow into a margosa tree marking out all the changes in its growth but at no point in its life history could it change so fundamentally as to become a inzago tree. A mango seed can grow to a mango tree and a margosa seed can grow int a margosat Each one has its own permanent nature marked by its different stages of growth which are distinctly impe:manent. Thus, if for example the margosa declines to grow turther, will not shoot forth new sprouts; will not shed away the old leaves, it will be an alic.api tu secure permanency for that stage in the history of the plant; l,ut this attempt to secure permanency must end in death because a growing organism, if it attempts to crystallize itself at that particular stage, it will only seek its own death warrant. Thus organic growth must necessarily imply change at every stage different from the previous stage and different form the next stage and at the same time secure a permanent identity. Nature cannot be transcended during the growth of the organism. Here you have in the life history of an organic, say a tree, both identity and difference, Bheda and Abheda,

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The Jaina Antiquary [Vol. XIV Nitya and Anitya. In fact, that is the nature of reality as under. stood by Jaina thinkers. Review: Every object of reality implies a difference with an underlying identity, a change associated with a permanency, a unity associated with multiplicity. It is because of the structure of reality that it is possible for us to describe it by contradictory attributes, Asti and Nasti, Nitya and Anitya, Bheda and Abeda and so on. This fundamental metaphysical doctrine which is the central idea of Jaina thought differenciates this system of philosophy from other schools of thought, Indian or European. No Indian school of thought has accepted this doctrine. Every Indian school takes up one particular point of view of reality and asserts it to the exclusion of other aspects. Vedantism, for example, emphasises the permanent sub stratum of reality, of the permanent substance, the Brahma. It is always one unchanging Nitya At the opposite pole of thought you have the Buddhistic Kshanika Vada which emphasises the momentary nature of reality and is blind to the underlying permanent sub stratum. To the Buddhistic thinker every object of reality is Anitya, momentary. It appears and disappears the very next moment. There is no such thing as Nitya or permanent sub-stratum either in the outer world of nature or in the inner world of consciousness. This kind of one-sided emphasis to the exclusion of the other aspect of reality is described by Jaina thinkers as Ekanta Vada, one sided assertion, while they claim their metaphysics to be a Anekanta Vada viewing reality from all its aspects. Thus, the Astinasti Vada with which we began is the natural corrolary of the nature of reality which is many sided and hence could be described accurately and completely only by taking into conside ration all its aspects or technically by Anekanta logic. Forgetting this aspect of reality and attempting to describe the nature of reality piecemeal would end in a similar confusion as the description of an elephant by the various blind men each describing the animal from his own point of contact and thus making a ridiculous mess of reality. 34 Conclusion: In short, a complex nature of reality must be the necessary

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No. II Astinasti Vada approach by the principle of Anekanta Vada, if it is to be understood accurately. Thus, we see the Jaina metaphysics has got a more rational view in its approach to reality than the other schools of thought which obstinately cling to one particular aspect. The latter schools of thought create a readymade framework and attempt to squeezing the nature of reality in the readymade framework which serves as a sort of Procrustian bed and thinkers do not hesitate to chop the inconvenient corners to make reality fit in with their framework. Such a method of unwarranted interference with the nature of reality to make it suit one's own theory is neither science nor philosophy. It is merely a dogmatic assertion of one's own prejudice and wishing reality to squeeze into the readymade scheme of things. It is not necessary for us to repeat that such an irrational attitude will be inconsistent with true principles of metaphysics. The function of man is to understand the nature of reality; not to interfere with its nature to suit his liking. Judged from this point of view, the only school of thought which may be said to resemble the Jaina metaphysics is the Hegelian doctrine of the Dialectic. Hegel's direct approach to the nature of reality is more or less analogous to the Jaina approach. Hegel's Dialectic consisting of thesis, antithesis and synthesis, which may be described as, identity of the opposites, or the resolution of the contradictories, exactly correspond to the Jaina doctrine of Astinasti Vada. But in other respects Hegelian idealism is quite different from the Jaina metaphysics and hence we cannot afford to emphasise the similarity between the two schools beyond this one particular fact. This method of philosophy, the method of philosophical approach must be adequate and suitable to the nature to reality, which is the object of study. This general principle is observed to be true in the Jaina approach to the study of reality. [ Published by the kind permission of Varmi Abhinandan Granth editor] 35

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ACHRYA SAMANTABHADRA AND PATLIPUTRA. [By-D. G. Mahajan, Esqr, M.R A.S, (London) Working President. C. P. & Berar Jain Research Institute, YEOTMAL. ] The great Jain Acharya Samantabhadra's name has been associated with PATALIPUTRA and it has been a belief of the Scholars till late, that Acharya Samantabhadra had visited Patliputra named PATNA at present. This belief has a basis in the following rhyme in Sanskrit in the inscription: pUrva pATaliputramavyanagare bherI mayA tADitA / pazcAnmAlava sindhukaviSaye kAMcIpure vaidize || 6 6 gud fastend end | vAdArthI vicarAmyahaM narapate zArdUlavikrIDitaM || ' 1. It is an inscription found at Sravanabelgola, a most famous holy place-Thirthakhetra of the Jain Religion since the Christan Era, in Mysore State, South India. This being the only one of its kind, naturally much importance is given to it. My learned friend Pandit Jugalkisor Mukatiyar and others, on the strength of this inscription are led to belive, that Acharya Samantabhadra visited this Pataliputra-PATNA during the travel he made in the country of the then Bharatavarsha, as refered to in the above inscription. 2. While on tour of South India, on the occassion of the Indian History Congress sessions held at Madras and Annamalai University in the years 1945 and 1946 respectively, the research in the Jain culture in the ages before, I came across a town called CUDDALORE, which was then known as Patliputra and hence a doubt arose in my mind to find out whether the reference to Patliputra in the above inscription as the place to which Acharya Samantabhadra visited is 1. Sravanabelgola inscription No. 54 old and 67 new. It is also called "Mallisen Prashasti" which was written in Sak Samvat 1050, i. e. 1100 century A. D. 2. "Atmamima nsa' page 4, refered in "Swami Samatbhadra" a Hindi book by Pandit Jugal Kisor Mukatiyar.

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No.l] Achrya Samantabhadra and Patliputra Achens 37 refered to this Patliputra, a new find or to other which is now known as Patna in Behar-North India. 3. For this one has to test the question from the following point of view :-(A) Why should Acharya has gone to Patliputra in North India and whether it was a seitt of learning and centre of religious activities then-in his times ? Whether at all the town was in a flourishing condition as it was a capital of the Magadha in that period ? No doubt that Pataliputra was a Aurishing city in the times of Chandragupta Maurya, as the capital of MAGADHA Empire, it lost its importance after the overthrow of the Imperial thrown of Mauran Dynasty, some times in second century B. C. (184 B. C.) when Pushyamitra and his son Agnimitra the founder of the Sunga Dynasty, occupied it, invading Magadha and tremendous destruction has been suffered by the capital-Pataliputra, and Agnimitra took his capital to Vidisha in Malva, the modern Besanagar near Bhilsa in Gwalior State. The other capital was Avanti-Ujjain being at the other end of the Magadha Empire. 8 4. Again Pataliputra was invaded by King KHARAVEL of Kaling Desh and of Hatigumfa fame and complete destruction was made in the 1st century B. C. of the city of Patliputra, due to the severe blow at the hands of King Kharavel, when he invaded Magadha and made Agninitra as his vassal. Thus evidently it will be proved that Pataliputra was under complete destruction and never regained its importance and magnificience, glory and grandeur for ever. All these events took place before the Christian Era and since then there is nothing to the credit of Pataliputra to show that it had regained the same past days, up to the times of Acharya Samantabhadra, which means a very long and most considerable gap of time of nearly five hundred years or so. (B) Whether it was a seat of learning at the time of the visit of Acharya ? Samantabhadra's time is as far as fixed or supposed as Saka Samvat 60, i.e. 138 A. D.* 3. (a) Ancient India Vol. No. IV, pages 113 and 114. by Dr. T. L. Shah. 4. Mr. Levis Rise in his "Inscription at Sravanabelgola" and preface to "Karnatak Shabdenusasan"; "Pattavali" published in Bhandarkar Oriental Report 1883-84, page 320 and "Swami Samantbhadra" page 196 a Hindi Book by Pandit lugal Kisor Mukatiyar.

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The Jaina Antiquary [Vol. XIV From the above discussion it is clear that as Pataliputra was under complete destruction, it cannot be a seat of learning and of importance in religious activities. Secondly why should Acharya go to Pataliputra at such length from the place in Tamilnadu when there were other more important places of learning, namely Kanchanpuram-Kanchi-Canjeeveram, Madura, etc, 90 near from place from which Acharya came in Tamil land, the ancient Thondayamandalam. In the time of Acharya, Urayur, Kanchi, Madura, Bhadalpur, and others were big centres of learning to fulfill his object and all were in South India, full of Jain Mathas-monastaries, temple Basties and Pallies, schools, etc of the Jain religion. It is also presumed that Acharya might have taken Dikshya and became MUNI at Kanchipuram or near about it as it appears from the later part of the said inscription". (C) Was Acharya in a position to undertake such a long and hazardous travel, when he was suffering from a deadly disease "Bhasmakavyadhi" and hence can not be said to have undertaken such a risky travel at the cost of life, a good for nothing. From the sequence of the text of the inscription it appears probable that Acharya might have visited Pataliputra of Sourthern India-Tamilnadu, which was very near to his birth place and Dikshyasthanam etc. This will be clear from following posibilities. 5. Pataliputra in Tamilnadu is made out as follows:-(A) In South India Kanchipuram or Kanchanapuram the present Canjeeveram, Madura, Urayur, Bhaddalpur, Pataliputra, Uragapur, etc were the great centres of learning, religion, activities and debates used to take place amongst Jains, Buddhists, Saivaits, and Vaisnwaits on religious subjects. "Bhaddalpur" refered in other inscriptions and "Swami Samatbhadra" page No. 12. by Pandit Jugal Kisor Muktiyar. Sravanabelgola inscription No 54 old and 67 new as thus :aisai azazdice aaufmangeirga vigfts: 1 38 5 6. puNr3I zAkyabhikSurdazapuranagare mRSTabhojI parivAd // vArANasyAmabhUvaM zazidharadhavalaH pAMDuraMgastapasvI // rAjan yasyAsti zaktiH savadatu purato jaina nirmanthavAdI // 7. Studies in South Indian Jainism page No 30. Prof: A. F. Rudolf Hearnle-Indian Antiquity Vol XXI. There fathe. i alt: valis of the Diga, bars pages 60 and 61.

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No. 11 Achrya Samantabhadra and Patliputra manuscripts was no other than Pataliputra or Patalipur, the ancient name in Tamil language was "THIRUPADARIPULIYUR", the corrupt form of which is "Thiruppapuliyur" the present town of CUDDALORE, the headquarter of the South Arcot Dist. of the Madras Presidency 39 In my tour in the last January 46, I visited the town of Cuddalore and made survey of the most ancient sites of the old city of Pataliputra. The "PETTAI" is the very ancient suberb of the town, nearly two miles away. There is a very old Jain idol nearly 4 ft. high in Padmasan posture, placed in the premises of a private person of Mandom Village, who celebrate the function supposing it the idol of Visnu. The idol is placed on a raised platform under a big tree. It is coated with dark coating, due to the applying oil by the villagers at the time of worship. No animal sacrifice is made before the said idol, the identity of the idol having not known by them. From here a straight road goes to "THRIAHINDRAPURAM" a very ancient site, at the foot of a hill 100 ft. in height on the bank of the river Gadilam. There are several ruins and relics of the old times, spread all over area of 12-15 miles of the old city of Pataliputra. There are ancient caves, temples, palaces, shrines, Mathasmonastaries etc, in ruins buried under earth and debries, showing their existence in the past by old pillars and stone out of the said ruins. The main temple of Visnu is also ancient and main shrine dates to the Pallav period and fine specimen of ancient artitecture is seen. The river Gadilam that flows on the North of Thiruppapuliyur at present used to run by the South of it in olden says, along with the Eastern Ghat Valley and even today we can notice the bed of the river, which is very fertile land under cultivation at present. Visit to this place will quite convince a person that river was flowing on the South of the town in olden days. Some years before there was one Jain Idol in the premises of the temple. but it is not found now. This idol was brought from the ruins in the part of the place." 8. Prof: A. F. Rudolf Hornel-Reports on the Archaeplogical Survey of India Vol No. 1906-0-7. 9. Epigrafica India Vol No. 6 and Vol 331.

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The Jaina Antiquary (Vol. XIV 5. The environment of THIRUVEDIPURAM, the most ancient spot Pataliputra, can be verified fully and satisfactorily on the strength of the Tamil works, 10 which deal with information regar" ding the existence of ancient Pataliputra, in the heart of the Tamil country, from the very beginning of the Christain Era to the period of King Mahendravarman 1, who was converted from Jainism to Saiva Sect at the instance of Saint Appar, who himself was a convert from Jain religion. The Visnu temple in Thiruvendipuram has a very lofty Gopuram and large Sabhamandapam, Garbhagraham, etc, about which it is said that Muni Vyagrapad worshipped Siva under the tree of "PADARI" or Padali or Patali and since then it 40 got this name. From Cuddalore the town of Panruti is nearly 15 miles away, which can be conveniently visited by railway train on main line. A straight road goes to THIRUVADIKAI, an ancient suberb of the city of Pataliputra, nearly 1 mile from the town of Panruti. This is a small village now a days having a most ancient temple, which originally belonged to Jain Religion. The temple is famous by the name "GUNADHAR ECCHARAM" which might have been worshipped by a great Jain Acharya GUNADHARA or GUNA. BHADRA; or the idol in the temple might have been installed by him; or the temple might have been built at his instance. Besides it, can not give a sound interpretation by calling so. The temple is under utter ruins. In the Mulagraham there is Siva Lingam of a very large size, made of black granite with shining polish and Shalunka the Yonipitham below it is very beautifully and artistically carved. There is also a Visnu image in sabhamandapam nearly 5 ft. high. The original Jain Tirthankar idol which was in the Mulagraham of the temple, on the main Vedisthanam, has been thrown away and placed just out side the temple, under the Neem tree by the side of the main-road. The image is nearly 3 ft. high in Padamasan posture. Its original pedastal and upper portion of the head and face has been damaged badly. There is no inscription and Lanchanam on the pedestal of the image, but from the artitecture it can be assigned to the Pallava time. 11 10. Tamil "Periya Puranam", "Sthal Puranam", and "Thevaram Rhims" II. South Arcot District Gazettier of the Madras Government.

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No. Il Achrya Samantabhadra and Patliputra 41 At a distance of few furlongs there is a big temple named "VIRATESWARAM". It has a very lofty Gopuram in the rampart walls, inside there is a little tank and further there is rain Temple of Sri Virateswaram. In the compound premises there is one JAIN IMAGE in Padamasan posture without any Lanchanam and inscrip tion on the pedestal, nearly as large as th: JAIN IMAGE of the "GUNADHAR VICCHARAM" temple and of the same type but not mutilated or damaged or obliterated, but in good condition isom all points of view. This is the same temple where a famous saint Appar was converted from his original religion to Saiva Secr.1? In fact this Appar who was Jain by birth became Jain Muni and was named as "DHARMASENACHARYA", but he was very badly displeased with, due to the difference of opinion amonget the jain Sangha, to whom he was leading as a head of it, while he was on the way to visit Jain Thirthakhetra-holy place nared, THIRUNA. RUNKUNRAM or THIRUNARUNGONDAI" on the lanks of the river Gadilam, only 40 miles from Pataliputra from where he had started. He returned back from the middle of his wris, to this Sri Virateswaram Temple and got converted himself and accepted the new sect Saivism. Afterwards le converted the said Virateswarium temple, which was originally Sri Mahavir temple. This lain Alabavir temple was in the Western part of the city of Parloutta the then known and famous "THIRUPADRIPULIYUR -liruppalivur, which is now a days 25 miles away from the present town of Cuddalore on the main spot of ancient city of Patalipatra; in the above mentioned small ancient suber!-villagTHIRUVADIKAL or THIRUVADI, on the river Gadilam, the same which Hows at present too near Cuddalore and it must be noted that all above refered ancient suberbs are on the banks of the river G. \DILAM itseli. In support of the above investigation of the old sites of ancient city of PATALIPUTRA, let us examine some of the ancient Tainil and other works. They throw light on the existence of the city of Pataliputra in Tamilnadu in the days of Acharya Samant-Bhadra. It is well known fact that the city of Kacchipuram was the capital of 12. Tamil "PERIYA PURANAM" and "TEVARAM RHIMES" sung by Tamil Saints,

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The Jaina Antiquary [ Vol. XIV Pallava Kings, who ruled over the country of Thondaimandalam and the Telagu country upto the river Krishna. The country between two "PINARAS" was called THONDAYAMANDALAM or THONDAINADU. The Present North Arcot Dist of the Madras Presidency, was called the Sourthern "PINAR" and the part of the Nellore District and the Eastern Ghats were called the Southern "PINAR". This conntry was divided into so many "NADUS" and each "NADU" in many "KOTTAMS". This was the land which produced many great men and personalities, such as Pandits, Scholars, Munis, Yatis, Logicions, Philosophers, administraters, Naiyaiks, Vedantis and verious religions and sects that existed in the country. 18 Almost the whole Tamil literature is full of work of merit in literary field and civic life of the country-THONDAYA. MANDALAM and thus Kanchipuram was one of the big centre of learning in the north of the country, with PATALIPUTRA in the centre and Madura in the sourthern part of the TAMILANADU.11 42 It is quite clear from the Tamil works that Pataliputra as was a very large and flurishing city, equally famous as the Pataliputra the capital of Magadha, in the times of Chandragupta Maurya. The city was spread far and wide, nearly 15 miles. This ancient Pataliputra is mostly described in almost all the Tamil works and literature as the city of "THIRUPADARIPULIYUR"-Thiruppa. puliyur. Now let us see how for Thiruppapuliyur means a city of Pataliputra. The city was called after a tree 'PADARI" in Tamil, while Puliyur means a tiger village (i. e. Puli-a tiger and Ur or Or-a place) Puliyur is the suffix given to those places-villages, towns, cities etc, where Muni Vyagrapad (Muni having a tiger like legs with lower body and above a human body) worshipped Siva Lingam under the tree "PADARI". The pecularity of this tree PADARI is said that it bears only flowers and no fruits, the leaves and flowers have got the value of disinfecting and hence it is used in Homas of the Saivaits, as combination of Vibhuties, i. e. sacred ashes. The 5 13. Rao Bahadur Prof: A. Chakravarti, M. A. Madras,-his Historical Preface to "THIRUVALLUVAR KURAL" translated in English. 14, South Arcot District Gazettier of Madras Province. 15. Tamil "Patalipur Puranam" manuscript No. 1136/5. 16. Tamil "Puliyur Puranam" in Sanskrit language.

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No.11 Achrya Samantabhadra and Patliputra 43 tree Padari is also called as PADALI or PATALI in Sanskrit and the place as "PATALIPUR or PATALIPUTRA and the forest round about the place is called "PATALIVANA" or as given in Sanskrit. Such type of discription has been found in almost all the Tamil works and literatures. 17 (4) Also we learn from Poranas17) in Tamil and other works, very fine description of this Pataliputra, written at different times by the different writers. While giving account of Patalivanam, which was round about the city of Pataliputra in those days, through which the famous river GADILAM was flowing near the city, it is said that the Patalivanam was the abode of the Great Munis and Yatis, Rishis, for centuries. We get even today a great number of Samadhisthanams or the NISHADHIS of the ancient times with the prehistorical burial grounds spread throughout the PATALIVANAM 18 area. The existence of the city of Pataliputra is also supported by the Archiaeological finds such as inscriptions and other material found in excavation made by the Government Amongst which are found two inscriptions from the ruined ancient temples at Pataliputra Out of which one was in the Garbhagraham of the said temple. This inscription gives two stanzas about the description of the temple, which begins with "TALAITYA THIRUPADARIPULIYUR......" and states that the temple in the town of Patali of thick foliage has been founded for the diety named "KADAINYALAI MAHADEVA" etc. Thus it is clear that "THIRU" in Tamil meens "SRI" in Sanskrit; 'Puli' in Tamil means a form of tiger like and Ur in Tamil means a "PURA" in Sanskrit. In short it gives complete reference to the existence of the ancient Pataliputra. 19 17. (a) Tamil "Parijatakachal Mahatam" Mass No. 11303. (b) Tamil "Kanchi Puranam" all manuscripts from the Maharaja Sarafoji Bhonsala Sarasvati Mahal Library at Tanjore City, South India. 18. Tamil work Thirupadaripuliyur-Kalambakam", a work verified Structive Directory by Mr. Tukapiat Tewar. 19. Tamil "Periyapuranam" part II page 52 under the heading as "Tirupuliyur" and "Tirupuriyuratam" or "Tiruviuttam". both manuscripts in the above Tanjore Library.

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The Jaina Antiquary I Vol. XIV Even the Government records also give us the information that throw sufficient light over the existence of the ancient Pataliputra in South India, as described up till now in the above paras. It says thus" ln Cuddalore which is the old THIRUPADARIPULIYUR, there is the big temple honoured by the songs of Siva Saints. There is the CHOLA ir:scription in the temple. It appears that during the times of Appar, the JAIN TEMPLE in this place was dimolished and a Temple of Siva called "GUNAPATISWARAM" was built by Mahendravarman20 at THIRUVADIHAI, on the river Gadilam. F:uther we get reference in the publications that Pataliputra was being called also as "PALIBOTRA"?) which was destroyed by the river that was flowingly, near the town in the middle of the 8th century A. D. Besides the distruction inade by the nature-river etc. of the old city of Pataliputri, it was more the scene of dreadful and tremen kus siistruction made by the Kind Mahendravarman 1 of Madun and Saint Appar, the new converts to Saiva Sect, and jointly began to give such a crushing how to Jain religion that it Wis absolutely rooted out from the land of Tamil, by converting the Jains and ibeir associations and possessions and ultimate result was no ancient Hiin temples-Bastis or Pallis, Mathias mina taris, Chaityis, Caies, Caverns, Holy pluces, Jain Idols and inages curved on the Jain temple pillars, Mahamandapam", etc, remained safe hut completely distroved, which can be seen hy any layman with his nacked myrus chariy, even this day t:right light. It is said that theasans- Jains had to sacrifice to sav. their nost valuable religion with all its possessions and associations from the hands of these new converis. In the vicinity of this ancient Pataliputra there are good many ancient Jain places still in existence, such as Thirunarunkundram, Thirukkoilur, Devanur, Tondur, Perumdur, etc. In some of the villages round about them there are many ancient Jain Samadhi. sthanam NISHADHIS and as such a tradition is that nearly 6000 20. "District History of South Arcot" by Mr. P. V. Jagadisha Ayya of the Archaeological Survey of India, page No. 35. 21. (a) Mr Aple's Dictionary page 1046 and "Clasical Account of India. llb: The Geographical Dictionary of Ancient and Medival India by Mr. Nundalal Day, M.A.B.L

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No. 11 Achrya Samsntabhadra and Patliputra MUNIS Samadhisthanams or Nishadhis are at THIRUVANNAMALAI and THIRUKKOILUR, in South Arcot District. No doubt that there are prehistorical burial grounds spread all over the part in great number as compared to any other place in Tamilnadu. There are also ancient natural caverns and caves still in delapidated conditions at KALARAYAN HILLS This district specially was a great centre of the Jain and their religion quite at zenith from the very begining of the Christian Era, upto the times of King Mahendravarman I (6th Cent. A. D.)22 45 From the above discussion the following facts are clear: - (1) Pataliputra-the present Patna was at zenith and important place in the 2nd century A. D. when Acharya Samantabhadra is said to have lived. (2) Acharya Samantabhadra might have visited Pataliputra in Tamil land the ancient Thondaimandalam-South India, which is associated with other cities when Jain Religion and culture is attended the highest degree of importance Therefore I have made an attempt to show in my humble way, I have nothing to say about other scholars who also must have based cir ideas about Pataliputra-Patna, on some other records. I have given this only with a view that the scholars may again try to find the truth in the light of observations made by me on the subjeet matter. 22. (a) Gazettier of the South Arcot District and archaeological reports of the Southern circle, Survey Office, Madras. (b) Rao Bahadur Prof: A Chakravarti M. A.-preface to "Thiruvalluvar Kural" English Translation.

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