Bhagwan Mahavir Prati Shraddhanjaliya

Author(s): Jain Mitramandal Dharmpur
Publisher: Jain Mitra Mandal
Catalog link: https://jainqq.org/explore/010083/1

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vIra sevA mandira dillI 552 228.02- muraSkAra khaNDa

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"jiyo aura jIne do" ahiMsA aura satya ke sarvottama prabAraka / hai| zrI bhagavAn mahAvIra ke prati zraddhAMjaliyAM jaina mitra maMDala dharmapurA, dehalI zrI bhagavAna mahAvIra kA caitra zuklA 13, 2553 vAM janma divasa vIra nirvANa samvat 2401 ml, jaina mitramaNDana-TrakTa naM0.128... AAA

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prakAra yuddhoM se chuTakArA nahIM hotA / yadi kemare jaramanI ko harA diyA to usase bhI bhayaGkara hiTalara utpanna hojAtA hai| yuddha se zatru naSTa ho sakate hai parantu zatratA naSTa nahIM hotii| __kucha logoM kA khayAla hai ki aiTomika bamboM tathA haiDarojana bamboM ke bhaya se zAnti ko sthApanA ho sakatI hai| eka haiDarojana bamba para 820000000002 arthAta (821/327/9/8= Rs. 100/3) lagabhaga 10 araba rupayA kharca hotA hai aura phira bhI rUsa ke prasiddha vicAraka C. Tolstoy ke zabdoM meM "prAga se Aga ko nahIM bujhAyA jA sktaa| pro0 Albert-Einstein bhI isa bAta kI puSTi karate hue kahate haiM "hiMsA ko hiMsA se nahIM miTAyA jA sakatA"5 / amerikA ke vaijJAnika Dr. James R. Arnold ke kathanAnusAra-"jo bhayAnaka hathiyAroM se dUsaroM ko miTAnA cAhate haiM, ve apanI kaba apane hAthoM se kho rahe haiN| vizva ke sarvamAnya rAjanItijJa bhArata ke pradhAnamantrI paM0 neharu ke zabdoM meM isa samaya sArA saMsAra bar3I viSama paristhiti se gujara rahA hai aura isa se bacAva kA kevala ekamAtra upAya ahiMsA hai"| "We defeated "Kaisar and got Hiller. Following the defeat of Hitler we may get a worse Hitler . No REAL PEACE unless we destroy the soil di seeds out of which Kaisar and Ililler grow" -Empire by Lovis Fischer. p. Il. 2 Dr. James R Arnold: ladian Review. (1950) p. 783 3 Indian Trade Builetin Govt. of India (15-8-50) p. 75 4 War and Peace by C.Tolstoy. 5 Einstein's Massage to the World Pacifist Meeting. & Those who are willing to use weapons for the killing, must be prepared in return to accept suicide in the bargain". -Indian Review (1950) P. 783. 9 The world is passing through a very critical phase, The great powers are poised against one another, armed with the most derstructive weapons of all. ages'. AHINSA ALONE can solve the problems. -- Hindustan Times, New Delhi (April 20, 1954.) P.7.. 18 ]

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apanI jamAta meM prathama rahane ke kAraNa puraskAra' tathA prazaMsA patra' donoM prApta karate rahe hai| inakI yogyatA kA andAjA isa bAta se lagAyA jA sakatA hai ki dasavI jamAta ke bAda kevala chaH mahIne meM mAla aura phaujadArI kI darjanoM moTI-moTI kAnUnI pustakoM kI taiyArI karake ilAhAbAda hAI korTa se mukhatArakArI' aura revenyU ejesTI' donoM imtahAna pAsa karake sahAranapura meM mAla aura phaujadArI meM prekTisa prArambha kara dI aura thor3e samaya meM hI kalakTareTa bAra sahAranapura ke prasiddha membaroM meM gine jAne lge| apanI sarvapriyatA ke kAraNa Apa DisTrikTa borDa TIcarsa aisosiyezana ke pradhAna, sarasAvA TAuna eriyA ke upapradhAna, DisTrikTa borDa sahAranapura ke membara va DisTrikTa gajaTa sahAranapura ke saba eDITara rahe aura meraTha kaoNleja ke lAipha membara haiN| Apake hRdaya meM deza-sevA aura mulka kA kitanA darda hai, vaha Apake DrAmA 'hamadarda e mulka' se bhalIbhA~ti prakaTa hai, jo Apane Govt. prize awarded to Digamber Das Jain for Scout Signalling on Nov.7,1925. --Principal B. D. High School Ambala. Prize awarded to Digamber Das for standing First in 9th S.L.C. Class on Nov, 7, 1925. ---Thakurdas Sharma, For Principal B. D. H. School, Ambala. * This Certificate of Commendation is granted to Digamber Das Jain S/o L. Hem Chand, a student of X Class of the School for standing FIRST in the S. L. C. First Term Examination in 1925-26. -Chiranji Lal Principal. 15/8/1935. Certificate No. 4170 of Apri 11,1927 of the.Registrar. High Court of Judicature at Allahabad. "I do hereby certify that Digamber Das Jain has passed the Examination qualifying him for admission as a Mukhtar in 1927. Certificate No. 3694 of April 11, 1927 of the Registrar High Court of Judicature at.Allahabad.-"Ido hereby certify: that Digamber Das Jain has passed the Examination qualifying him for admission as a Revenue Agent in 1927. 5 Enrolment order of May 27,1927 of the Distt Judge,Saharanpur. x Court of Judo pain has pase Agent in 1

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skandhapurANa meM zrI jinendra-bhakti arihaMtaprasAdena sarvatra kuzalaM mama / sA jillA yA nistauti to karo yo jinArdhanI // 7 // sAdRSTiryA jine lInA tanmano yajjineratam / dayA sarvatra kartavyA jIvAtmA pUjyate sadA // 8 // -skandha purANa', tIsarA khaNDa (dharma sa 0 38. zrI 'arhanta deva" ke prasAda se mere hara samaya kuzala hai / vaha hI jabAna hai jisase jinendradeva' kA stotra par3hA jAya aura vaha hI hAtha hai jinase jinendradeva kI pUjA kI jAya, vaha hI dRSTi hai jo jinendra ke darzanoM meM tallIna ho aura vahI mana hai jo jinendra meM rata ho / 1. skandha purANa meM ahiMsA dharma kI prazaMsA, jaina tIrthaMkaroM kA varNana aura jaina vanAdi pAlane kI zikSA ke aneka zloka jAnane ke lie dekhie "jaina dharma zraura hindU dharma' khanDa 3 / 2. See foot-note No 1. P 45. 3. jinendra = jina ( jItane vAlA) indra (rAjA) karma rUpI zatruoM tathA mana ko jItane vAloM kA samrATa / jina jinendra, jinezvara, sarvaza, saba kA artha arhanta athavA jauniyoM ke 3 pUjya deva jAnane ke lie phuTanoTa pRSTa 45 para dekhiye | iii jina tathA jinendra kA artha adhika vizeSatA se jAnane ke lie dekhie " zrI rAmacandra jI kI jinendra bhakti" pR0 50 / 46 ]

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dayA' (Ahinsa) samatA', aparigraha' Adi dharmoM kI sAdhanA kI thii| ___ yaha nizcaya ho rahA hai ki hajarata IsA jaba 13 varSa ke huye aura unake ghara vAloM ne unake vivAha ke liye majabUra kiyA to vaha ghara chor3akara kucha saudAgaroM ke sAtha sindha ke rAste bhArata meM cale Aye the| vaha janma se hI bar3e vicAraka, satya ke khojI aura sAMsArika bhoga-vilAsoM se udAsIna the / bhArata meM Akara vaha bahuta dinoM taka jaina sAdhunoM ke sAtha rahe, prabhu IsA ne apane AcAra-vicAra kI mUla zikSA jaina sAdhuoM se prApta kI thI / mahAtmA IsA ne jisa pailasTAina meM jAkara 40 dina ke upavAsa dvArA AtmajJAna prApta kiyA thA / vaha prasiddha yahUdI mi0 - - - - - - 1. a.-"What ever you do nor wish your neighbour to do untu you, don't unto him, b "Thou shalt no: build the happiness on the misery of another --Christ. "Towards your fellow creature be not hostilo. All beings bate pain, therefore don't kill them."-Christ. prabhu IsA masIha kA kahanA hai ki sUI ke nAke se U~Ta kA nikala jAnA mumakina hai parantu adhika parigraha kI icchA rakhane vAloM kA Atmika kalyAsa honA mumakina nhiiN| "itihAsa meM bhagavAna mahAvIra kA sthAna" pR0 16 / / 5. paM0 sundaralAla jI : hajarata IsA aura IsAI dharma, pR0 22 / paM0 balabhadra jI sampAdaka jaina saMdeza' AgarA / 7. paM0 sundarasAla jI : hajarata IsA aura IsAI dharma, pR0 162 / itihAsa meM bhagavAna mahAvIra kA sthAna, pR0 16 /

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usameM itanA pracura pazuvadha huA thA ki nadI kA jala khUna se rakta varNa ho gayA thaa| usI samaya se usa nadI kA nAma carmavatI prasiddha hai| pazuvatha se svarga milatA hai isa viSaya meM ukta kathA sAkSI hai, parantu isa ghAra hiMsA kA brAhmaNa-dharma se vidAI le jAne kA zreya jainadharma ko hai / isa rIti se brAhmaNadharma athavA hindU-dharma ko jaina dharma' ne ahiMsA dharma banAyA hai / yajJa-yAgAdi kame kevala brAhmaNa hI karate the kSatrI aura vaizyoM ko yaha adhikAra nahIM thA aura zUdra becAre to aise bahuta viSayoM meM prabhAge banate the| isa prakAra mukti prApta karane kI cAroM vargoM meM eka sI chUTa na thii| jaina-dharma ne isa truTi ko bhI pUrNa kriyA hai / musalamAnoM kA zaka, isAIyoM kA zaka, vikrama zaka, isI prakAra jaina dharma meM mahAvIra svAmI kA zaka (san) calatA hai| zaka calAne kI kalpanA jainI bhAIyoM ne hI uThAI thii| Ajakala yajJoM meM pazuhiMmA nahIM hotii| brAhmaNa aura hindudharma me mAMsa-bhakSaNa, aura madirA-pAna banda ho gayA so yaha bhI jainadharma kA hI pratApa hai / jaina-dharma kI chApa brAhmaNa- dharmapara pdd'ii| 1. jana-dharma kA mahatva (sUrata) bhAga 1 pR81-82 // 76 ]

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jaharIle jAnavaroM ko jIne kA haka kisI jaharIle jAnavara sAMpa, bicchu vagairaha ko dekha kara phaurana usako mArane ke lie taiyAra ho jAnA kabhI ThIka nahIM hai jaba koI jaharIlA jAnavara tume para hamalA kare aura jAna kI hiphAjata kisI aura tarIke se na ho sakatI ho to jAna kI hiphAjata kI khAtira use mAranA munAsiba ho sakatA he varanA nhiiN| yaha jamIna kevala tumhArI nahIM hai sAMpa, bhagavAn deva prAtmA jI mahArAja bicchU Adi bhI kabhI 2 isapara se gujara sakate haiN| isa liye una ko zAnti se gujara jAne do yA DarA kara apanI jagaha se bhagA do| yAda rakkho sA~pa Adi ko bhI taba taka jIne kA haka hAsila hai jaba taka vaha svayaM khuda dUsare kI jAna para hamalA kre| -bha0 devAtmA kI jIvana kathA bhAga 2 pR067 jaina itihAsa kI AvazyakatA mo0 zrI satyaketu vidyAlaMkAra, gurukula kAMgar3I prAcIna bhAratIya itihAsa kA jo patA Aja-kala cala rahA hai, usameM jaina rAjAoMrAjamantriyoM aura sainApatiyoM Adi ke jabaradasta kAranAme milate jA rahe haiM aba aitihAsika vidvAnoM ke liye jaina itihAsa kI jarUrata pahile se bahuta bar3ha gaI hai| -ahiMsA aura kAyaratA pR028 [ 1

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jaina dharma se virodha ucita nahIM mukhyopAdhyAya zrI varadAkAnta ema0 50 hamAre deza meM jaina dharma ke sambandha meM bahuta se bhrama phaile huye haiN| 9 sAdhAraNa loga jaina dharma ko sAmAnya jAnate haiM kucha isako nAstika samajhate haiM, anekoM kI dhAraNA meM jaina dharma atyanta azuci tathA nagna paramAtmA pUjaka hai| kucha zaGkarAcArya ke samaya jaina dharma kA prArambha honA svIkAra karate haiM, kucha mahAvIra svAmI athavA pArzvanAtha ko jaina dharma kA pravartaka batAte haiM, kucha jainadharma kI ahiMsA para kAyaratA kA ilajAma lagAte haiM, kucha isako hindU athavA bauddha dhama kI zAkhA samajhate haiM kucha kahate haiM, ki yadi masta hAthI bhI tuma para AkramaNa kare to bhI prANa rakSA ke liye jaina mandiroM meM praveza mata kro'| kucha vedoM aura purANoM ko svIkAra na karane tathA Izvara ko kartA dhartA aura karmoM kA phala dene vAlA na mAnane ke kAraNa jainiyoM se virodha karate rahate haiN| Prof:- Weber History of Indian Literature meM svIkAra kiyA hai "jainadharma sambaMdhI jo kucha hamArA jJAna hai vaha saba brAhmaNa zAstroM se jJAta huA hai|" saba pazcimI vidvAn sarala svabhAva se apanI ajJAnatA prakAzita karate rahe haiN| isa liye unake mata kI parIkSA kI kucha AvazyakatA nahIM hai| zaMkarAcArya ke samaya jaina dharma kA cAlU honA isa lie satya 1. na paThedyAvanI bhASAM prANaiH kaNTha zatairapi / dastinA poDyamAno'pi na gacchejjiAnamaMdiram // arthAt-prANa bhI jAte hoM to bhI mlecchoM kI bhASA na par3ho aura hAthI se pIr3ita hone para bhI jaina mandira meM na jaao| 106 ]

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nahIM, kyoMki yaha svayaM jaina dharma ko ati prAcIna kAla se pracalita honA svIkAra karate haiN| aitihAsika vidvAn Lethbridge and Mounstrust Elphinstone kA kathana ki chaThI zatAbdI se pracalita hai, isa lie satya nahIM ki chaThI zatAbdI meM hone vAle bhagavAna mahAvIra jaina dharma ke prathama pracAraka' nahIM the, caubIsaveM tIrthakara the| jaina-dharma unase bahuta pahale digambara RSi RSabhadeva ne sthApita kiyA thaa| ___ Wilson Lesson, Barth and Weber Adi vidvAnoM kA kahanA ki jaina dharma bauddha dharma kI zAkhA hai, isa lie satya nahIM ki koI bhI hindU grantha aisA nahIM kahatA / hanumAna nATaka meM to jaina dharma bauddha dharma ko bhinna bhinna sampradAya batAye haiN| zrI madbhAgavat meM buddha ko bauddha dharma kA tathA RSabhadeva ko jaina-dharma kA prathama pracAraka kahA hai / maharSi vyAsa jI ne mahAbhArata' meM jaina aura bauddha dharma ko do svataMtra samudAya batAyA hai| jaba mahAtmA buddha svayaM mahAvIra svAmI ko jaina dharma kA caubIsavAM 1. vedAnta mUtra 33 / 2. jaina dharma kI prAcInatA khaNDa naM. 3 / 3. jaina dharma ke saMsthApaka zrI RSabhadeva khaNDa 3 / 4. yaM zaivAH samapAsate ziva iti brahmati vedaantino| bauddhA buddha iti pramANapaTavaH karteti naipAyikAH / arhanniyatha jainazAsataratAH karmeti mImAMsakAH / so'yaM vo vidadhAtu vAMchitaphalaM trailAkyanAtho hariH / / 3 // -hanumAna nATaka ra lakSmI vaikTera presa a01 5. mahAbhArata, azvamedhaparva, anugIti 46, adhyAya 2, 12 zloka / [ 107

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tIrthaMkara svIkAra karate haiM, to jaina dharma bauddha dharma se avazya ho bahuta prAcIna hai aura bauddha dharma kI zAkhA kA to koI prazna hI nahIM uThatA' / jaina dharma hindU dharma se bilkula svataMtra hai, usakI zAkhA yA rUpAntara nahIM hai", nAstika nahIM hai' nagnatA to vIratAkA cinha hai', ahiMsA vIroM kA dharma hai / jaina dharma ke pAlane vAle bar3e bar3e samrATa aura yoddhA huye haiM / hama kauna haiM ? kahA~ se Aye ? kahAM jAyeMge ? jagata kyA hai ? ina praznoM ke uttara meM jaina dharma kahatA hai ki AtmA, karma aura jagata ananta hai" / inakA koI banAne vAlA nahIM / AtmA apane karmaphala kA bhoga karatA hai, hamArI unnati, hamAre kAryoM para hI nirbhara hai| isa lie jaina dharma Izvara ko karmAnuyAyI, puraskAra aura zAntidAtA svIkAra nahIM karatA / 5. mahAtmA buddha para vIra prabhAva, khaMDa 2 | 2 auauna dharma aura hindu dharma, khaMDa 3 / 3. jaina dharma nAstika nahIM, khaNDa 1 / 4. bAisa pariSayajaya. khaNDa 2 / 5. jaina dharma vIroM kA dharma hai, khaMDa 3 / 6 jaina samrATa, khaNDa 3 / 78. bha0 mahavIra kA dharmApadeza khaNDa 2 / 6. lekhaka kA pUrA lekha, "jaina dharmaM mAhAtmya" ( mUrata ) bhAga 11. 111 se 165 / 108 ]

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-jaina dharma itihAsa kA khajAnA DA. je. jI. bulhara, sI. AI. I., ela-ela DI. jaina dharma ke prAcIna smArakoM se bhAratavarSa ke / prAcIna itihAsa kI bahuta jarUrI aura uttama sAmagrI prApta hotI hai / jaina dharma prAcIna sAmagrI kA bharapUra khajAnA hai / -bhAratavarSa ke prAcIna jamAne ke hAlAta, pR0 307 / - - - - jainadharma guNoM kA bhaNDAra pro0 DA0 mainsamUlara ema0 e0, pI0 eca0 DI0 jaina dharma anantAnanta guNoM kA bhaNDAra hai jisa meM bahuta hI uccakoTi kA tatva-philaoNsphI bharA huA hai / aitihAsika, dhArmika aura sAhityika tathA bhArata ke prAcIna kathana jAnane kI icchA rakhane vAle vidvAnoM ke liye jaina-dharma kA. svAdhyAya bahuta lAbhadAyaka -insAlo pIDiyA [ 16

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jaina itihAsa svarNAkSaroM meM likhane yogya hai revarenja je0 sTIvensana mahodaya bhAratavarSa kA adha: patana jaina dharma ke ahiMsA siddhAnta ke kAraNa nahIM huA thA, balki jaba taka bhAratavarSa meM jaina dharma kI pradhAnatA rahI thI, taba taka usakA itihAsa svarNAkSaroM meM likhe jAne yogya hai / - jaina dharma para lo0 tilaka aura prasiddha vidvAnoM kA abhimata, pR0 27 / ww jainadharma se pRthvI svarga ho sakatI hai DA0 cAro loTA krauja saMskRta prophaisara barlina yUnivarsiTI jaina dharma ke siddhAntoM para mujhe dRr3ha vizvAsa hai ki yadi saba jagaha unakA pAlana kiyA jAye to vaha isa pRthvI ko svarga banA ddheNge| jahAM tahAM zAnti aura Ananda hI Ananda hogA / -- jaina vIroM kA itihAsa aura hamArA patana antima pRSTha | www yUrapiyana phlaoNsaphara jainadharma kI sacAI para natamastaka haiM Prof:- Dr. Von Helmuth Von Glasenapp, Univercity Berlin. maiMne jainadharma ko kyoM pasanda kiyA ? jaina dharma hameM yaha sikhAtA hai ki apanI AtmA ko saMsAra ke jhaMjhaToM se nikAla kara hamezA kI najAta kisa prakAra hAsila kI jaave| jaina asUloM ne mere hRdaya ko jIta liyA aura maiMne jaina phalaoNsphI kA svAdhyAya zurU kara diyA hai / Ajakala yUrapiyana phlAsara jaina phalAsphI ke qAyala ho rahe haiM, aura jainadharma kI sacAI ke Age mastaka jhukA rahe haiN| - rojAnA teja dehalI 20-1-1628 / 110 ]

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jaina dharma kI prAcInatA DA0 phuharara jainiyo ke rakheM tIrthakara neminAtha aitihAsika puruSa mAne gaye haiN| bhagavadgItA ke pariziSTa meM zrIyut varave ise svIkAra karate haiM ki neminAtha zrI kRSNa ke bhAI the / jaba ki jainiyoM ke 22veM tIrthakara zrIkRSNa ke samakAlIna the to zeSa ikkIsa tIrthakara zrIkRSNa ke kitane varSa pahale hone cAhiye ? yaha pAThaka anumAna kara sakate haiN| epIgrephikA iMDikA vhAlyUma 2 pRSTha 206-207 // DA. aina 20 bI0 saMTa yUrapiyana aitihAsika vidvAnoM ne jaina dharma kA bhalI prakAra svAdhyAya nahIM kiyA isa liye unhoMne mahAvIra svAmI ko jaina dharma kA sthApaka kahA hai| hAlA~ki yaha bAta spaSTa rUpa se siddha ho cukI hai ki ve antima caubIsaveM tIrthakara the| inase pahale anya teIsa tIrthakara huye jinhoMne apane-apane samaya meM jaina dharma kA pracAra kiyaa| -~-jaina gajaTa bhA010 - - - - - - - - - - - - - jaina dharma hI saccA aura Adi dharma hai mi0 Ave je0 90 DavAI mizanarI niHsandeha jaina dharma hI pRthvI para eka saccA dharma hai aura yahI manuSya mAtra kA Adi dharma hai| -Diskripsana oNpha dI karaikTara mainarja eNDa kasTamja oNpha dI pIpila oNpha innddiyaa| / 111

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alaukika mahApuruSa bhagavAna mahAvIra DA. anesTa lAyamena jarmanI bhagavAn mahAvIra alaukika mahApuruSa the| ve tapasviyoM meM Adarza, vicArakoM meM mahAn , Atma-vikAsa meM agrasara darzanakAra aura usa samaya kI pracalita sabhI vidyAoM meM pAraGgata the| unhoMne apanI tapasyA ke bala se una vidyAoM ko racanAtmaka rUpa dekara jana samUha ke samakSa upasthita kiyA thaa| chaH dravya dharmAstikAya (Fulcrum of Motion) adharmAstikAya (Fulcrum of Stationariness) kAla ('Time) AkAza (Space) pudgala (Matter) aura jIva (Jiva) aura unakA svarUpa tatva vidyA (Ontology) vizvavidyA (Kosomology) dRzya aura adRzya jIvoM kA svarUpa jIvavidyA (Biology) batAyA / caitanya rUpa zrAtmA kA uttarottara AdhyAtmika vikAsasvarUpa mAnasa zAstra (Psychology) Adi vidyAoM ko unhoMne racanAtmaka rUpa dekara janatA ke sammukha upasthita kiyaa| isa prakAra vIra kaMvala sAdhu athavA tapasvI hI nahIM the balki ve prakRti ke abhyAsaka the aura unhoMne vidvattApUrNa nirNaya diyaa| -bhagavAna mahAvIra kA zrAdarza jIvana pRSTha 13-14 / MunarnamamarMERIESAREENSERRIERINEWHERNHERITESHAHERAPHERNERAMES jaina dharma kI vizeSatA jarmanI ke mahAn vidvAn DA. jonha saharTela ema0 e0, pI. ena.DI. maiM apane dezavAsiyoM ko dikhalAU~gA ki kaise uttama tatva aura vicAra jainadharma meM haiN| jaina sAhitya bauddhoM kI apekSA bahuta hI bar3hiyA hai / maiM jitanA 2 adhika jainadhama va jaina mAhitya kA jJAna prApta karatA jAtA hU~, utanA utanA hI maiM unako adhika pyAra karatA huuN| -jainadharma prakAza (sUrata) pR0 ba / 112 ]

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bhagavAna mahAvIra ke samaya kA bhArata prajJAcakSu paM0 yobindarAya jI kAmyatIrtha bhagavAna mahAvIra ke samaya meM bhAratavarSa kaI svatantra rAjyoM meM ba~TA huA thA jinameM kucha gaNatantra rAjya the to kucha rAjatantra / eka bhI aimA prabala samrATa na thA jisakI chatra chAyA meM samasta bhArata rahA ho| usa samaya dakSiNa bhArata kA zAsana vIra cUr3AmaNi jIvandhara karate the, jo apane vidyArthI jIvana se hI jaina dharma ke anuyAyI aura pracAraka the| inake guru AryAnandI bhI jainadharmAnuyAyI the / jIvandhara kA samasta jIvana-vRttAnta jaina sAhitya meM varNita hai| ___ magadha deza kA zAsana mahArAjA zreNika bimbasAra ke hAthoM meM thA, jo kumArAvasthA meM bauddha the, parantu apanI paTarAnI celanA ke prabhAva se jainadharmAnuyAyI ho gaye the| inake donoM putra abhayakumAra aura vArIzayana" jaina muni hogaye the| sindhudeza arthAta gaGgApAra meM do rAjya the| eka rAjya kI rAjadhAnI vizAlI thii| jahAM ke svAmI mahArAjA ceTaka the, jo teIsaveM tIrthakara zrI pArzvanAtha ke tIrtha ke jaina sAdhuoM ke prabhAva se bar3e pakke jainI the| unhoMne yahAM taka kI pratijJA kara rakhI thI ki apanI putriyoM kA vivAha jainadharmAvalambiyoM se hI kruuNgaa| - 1. vIra dehalI, 17 apraila san 1948 pR08| 2. 'mahArAjA jIvandhara para vIra prabhAva' khaNDa 2 / 3-4. Upara kA phuTanoTa nN01| 5 'mahArAjA zreNika aura jaina dharma' khaNDa / 6. 'rAjakumAra abhayakumAra para vIra prabhAva khaNDa 2 / 7. 'rAjakumAra bArIzayana para vIra prabhAva' khaNDa 2 / [113

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videha kI dUsarI rAjadhAnI kA nAma varaNa tilakA thA / jisake nareza samrATa jIvandhara ke nAnA govindarAja the| uttara kauzana arthAn avadha ke rAjA prasenajita the| jinakI rAjadhAnI zrAvastI thI / jinhoMna bauddha dharma ko chor3a kara jainadharma aMgIkAra kara liyA thA | prayAga ke AsapAsa kI bhUmi vatsadeza kahalAtI thii| isakA rAjA zatAnIka' thA, isakI rAjadhAnI kauzumbI thii| yaha rAjA mahAvIra svAmI se bhI pahale jainI thaa| isakI rAnI mRgAvatI vizAlI ke jaina samrATa mahArAjA ceTaka kI putrI thii| isa liye mahArAjA zatAnIka bhagavAna mahAvIra ke mAvasA the aura unake dharmopadeza ke prabhAva se yaha rAjapATa tyAga kara jaina sAdhu ho gaye the| kuNDagrAma ke svAmI rAjA siddhArtha the, jo bhagavAna mahAvIra ke pitA the| ye bhI vIra, mahApratApI aura jainI the| isI liye mahArAjA ceTaka ne apanI rAjakumArI trirAlAdevI kA vivAha inake sAtha kiyA thaa| avanti deza arthAt mAlavA rAjya kI rAjadhAnI ujjaina thii| isakA rAjA pradyota thA, jo jainI thA / isako vIratA kA kAlidAsa ne bhI apane meghadUta meM ullekha kiyA hai: "pradyotasya priyaduhitaraM vatsAjo'tra jnh"| darzANa deza arthAt pUrvI mAlavA kA rAjA dazaratha thaa| isakA vaMzasUrya aura dharma jaina thA, isakI rAjadhAnI herakaccha thI, jainadharmI 1-2 vora, dehalI, 17 apraila 1948, pR08 / 3 mahArAjA zatAnIka aura uddayana caMdravaMzI the / inake astitva kA samarthana vaiSNava dharma kA bhAgAta bho karatA hai| jisake anusAra inakI vaMzAvalI bIra dehalI (17-4-48) ke pRSTha 8 para dekhiye| 4-6 Upara kA phuTanoTa naM0 1-2 / 114]

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hone ke kAraNa mahArAjA ceTaka ne apanI tIsarI rAjakumArI suprabhA kA vivAha inake sAtha kiyA thA' / kaccha arthAt pazcimI kAThiyAvAr3a kA rAjA udayana' thA / isa kI rAjadhAnI rorUkanagara thI / rAjA ceTaka kI cauthI putrI prabhAvatI inake sAtha vyAhI thii| mahArAjA udayana bhI jainI thA' / gA~dhAra arthAt kandhAra kA rAjA sAtyaka thaa| yaha bhI jainadharmAnuyAyI thaa| mahArAjA ceTaka kI pAMcavIM rAjakanyA jyeSThA kI sagAI inake sAtha huI thI, parantu vivAha na ho sakA, kyoMki sAtyaka rAjapATa kA tyAga kara jaina sAdhu ho gayA thA / dakSiNI kerala kA rAjA usa samaya mRgAGka thA aura haMsadvIpa kA rAjA ratnacUla thA / kAleMga deza (ur3IsA) kA rAjA dharmaghoSa thaa| ye tInoM samrATa jainadharmI the / dharmaghoSa para to jainadharma kA itanA gaharA prabhAva par3A ki rAjapATa tyAga kara vaha jaina muni ho gayA thA / aGgadeza arthAt bhAgalapura kA rAjA ajAtazatru tathA pazcimI bhArata sindha kA rAjA milinda va madhya bhArata kA rAjA dRr3hamitra thA jo jainasamrATa zrI jIvandhara kA sasura thA / isa prakAra hama dekhate haiM ki bhagavAn mahAvIra ke anuzAsana ke prabhAva se usa samaya jaina dharma atizaya unnata rUpa meM thA / 1-2 phuTanoTa naM0 3 pRSTha 114 / 3. 'mahArAjA uddayana para vIra prabhAva' khaNDa 2 / 48. vIra, dehalI, 17-4-48, pR0 8 / [ 115

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bainadharma nAstika nahIM hai rA0rA0 zrI vAsudeva goviMda ApaTe bI0 e0 zaMkarAcArya ne jainayama ko nAstika kahA hai kucha aura lekhaka bhI ise nAstika samajhate haiM lekina yaha AtmA, karma aura sRSTi ko nitya mAnatA hai / Izvara kI maujUdagI ko svIkAra karatA hai aura kahatA hai ki Izvara to sarvajJa, nitya aura maGgalasvarUpa hai| AtmAkarma yA sRSTi ke utpanna karane yA nAza karane vAlA nahIM hai| aura na hI hamArI pUjA, bhakti aura stuti se prasanna hokara hama para vizeSa kRpA karegA' / hameM karma anusAra svayaM phala milatA hai| Izvara ko kartA, yA kamoM kA phala dene vAlA na mAnane ke kAraNa yadi hama jainiyoM ko nAstika kaheMge to 1. (ka) jaba se maiMme zaMkarAcArya dvArA jaina-siddhAnta kA khaNDana par3hA hai taba se mujhe vizvAsa huA ki jaina siddhAnta meM bahuta kucha hai, jise vedAnta ke AcAryoM ne nahIM smjhaa| merA yaha dRr3ha vizvAsa hai ki yadi ve jainadharma ko usake asalI granthoM se jAnane kA kaSTa uThAte to unheM jainadharma se virodha karane kI koI bAta na miltii| -DA0 gaGgAnAtha jhAH jainadarzana tithi 16 disambara 1935 pR0 181 / (kha) bar3e bar3e nAmI AcAryoM ne apane granthoM meM jo jaina mata khaMDana kiyA hai, vaha aisA kiyA hai jise suna, dekhakara haMsI AtI hai| mahAmahopAdhyAya ____ svAmI rAmamizra, jainadharma mahattva rita] bhA0 1, pR0 153 / 2-3. bha0 mahAvIra kA dharmoM padeza, khaMDa 2 / 4. 'mahanta bhakti khaMDa 2 / 5. 'karmavAda' khaMDa /

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"kana karmANi lokasya ati prabhuH / na karma phalasaMyoga svabhAvastupravartate / / nAdattaM kasyacitpApaM na kasya sukRtaM vibhuH / pakSAnenAvRtaM zAnaM tena muhyanti jantavaH' / / " -zrIkRSNa nIH zrImadbhAgavadagItA / aisA kahane vAle zrI kRSNa jI ko bhI nAstikoM meM ginanA pdd'egaa| Astika aura nAstika yaha zabda Izvara ke astitvasambandha meM va katR tvasambandha meM na jor3akara pANinIya RSi ke sUtrAnusAra "paraloko'stoti matiryasyAstIti prAstika: paraloko nAstitI matiryasyAstoti nAstika: / " zraddhA kareM to bhI jainI nAstika nahIM haiN| jainI paraloka svarga, narka aura mRtyu ko mAnate haiM isa liye bhI jainiyoM ko nAstika kahanA ucita nahIM hai| yadi vedoM ko pramANa na mAnane ke kAraNa jainiyoM ko nAstika kaho to krizcana, musalamAna, buddha Adi bhI 'nAgtika' kI koTi meM A jAyeMge / cAhe Astika va nAstika kA 1. paramezvara jagata kA kartA yA karmoM kA utpanna karane vAlA nahIM hai| kamoM ke phala kI yojanA bhI nahIM karatA / svabhAva se saba hote haiN| paramezvara kisI kA pApa yA puNya bhI nahIM letaa| ajJAna ke dvArA zAna para pardA par3a jAne se prANI mAtra moha meM par3a jAtA hai| 2. paraloka hai aisI jisakI mAnyatA hai vaha Astika hai / paraloka nahIM hai. aisI jisakI mati hai vaha nAstika hai| 3. (6) 'deSTikAstika nAstikaH-zAkaTAyanaH vaiyAkaraNa 3-2-61 (ii) 'asti paralokAdi matirasya AstikaH tadiparIto nAstika' -abhayacandra mari (ii) 'asti nAstidiSTaM matiH' -pANinIya vyAkaraNa 4-4-60. [ 117

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kaisA bhI artha' grahaNa kareM, jainiyoM ko nAstika siddha nahIM kiyA jA sakatA / 1. nimnalikhita prasiddha granthoM se siddha hai ki nAstika va prAstika kA cAhe jo artha leM jainI nAstika nahIM haiM: --- (ka) zAkaTAyana vyAkaraNa. 6-2-61. (kha) zrAcArya pANinIyaH vyAkaraNa, 4-4-10. (ga) hemacandrAcArya zabdAnuzAsana, 6-4-66. (gha) zabda tomamahAnidhi koSa (| ictionar) 10 185. (Ga) avidhAna cintAnaNi kAMDa 3, zloka 526 / (ca) prophaisara hIrAlAla kauzalaH jaina pracAraka, varSa 32 a 6, pR0 2-4, 2. ( i ) Jainism is aecused of being atheistic, but this is not so, because Jainism belive in Godhead and innumerable Gods. -Prof. Dr M. Hafiz Syed: V O.A, Vol. III P. 9. (ii) "Those who believe in a creator some times look upon Jaini-m as but an atheistic religion Jainism can not be so called as it does not deny the existence of God. "Mr. Herbert Warren: --Digamber Jain, (urai) Vol. IX P. 48-58 1 (iii) For further details see:-- (a ) Jainism is not atheism, priced /4/- published by Digamber Jain Parishad. Dariba Kalan Delbi, jaina dharma mahatva (sUrata) bhA0 1 pR0 58-61. (b) (c) Jain Parchark (Jain Orphanage, Darya Gang. Delhi) Vol. XXXII. Part: IX P. 3-4. 1187

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jaina dharma aura vijJAna Thirthankaras were professors of the Spiritual Science, which enables men to become God.. --What is Jainism? P, 48. - RACHAR CENTERTA HTTPUR JAN - .' Aja kala duniyA meM vijJAna (Science) kA nAma bahuta sunA jAtA hai isane hI dharma ke nAma para pracalita bahuta se DhoMgoM kI kalaI kholI hai, isI kAraNa aneka dharma yaha ghoSaNA karate haiM ki dharma aura vijJAna meM jabaradasta virodha hai| jainadhama to sarvajJa, vItarAga, zrI 50 sumeracandra divAkara, nyAyatIrtha hitApadezI jinendra bhagavAn kA batAyA huA vastumvabhAva rUpa hai| isa liye yaha vaijJAnikoM kI khojoM kA svAgata karatA hai / - bhArata ke bahuta se dArzanika zabda (Sound' ko AkAza kA guNa batAte the aura use amUrtika batA kara aneka yuktiyoM kA jAla phailAyA karate the, kintu jenadharmAcAryoM ne zAma ko jar3a tathA mRrtimAna batAyA thA, zrAja vijJAna ne grAmophona (Gramophone) reDiyo (Radi ) zrAdi dhvani sambandhI yantroM ke AdhAra para 1. 'bha0 mahAvIra kA dharma upadeza,' khaNDa 2 / [ 116

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zabda ko jainadharma ke samAna pratyakSa siddha kara diyaa| . nyAya aura vaizeSika siddhAntakAra pRthvI, jala. vAyu Adi ko svatantra mAnate haiM kintu jainAcAryoM ne eka pudgala nAmaka tatva batAkara inako usakI avasthA vizeSa batAyA hai| vijJAna ne hAiDrojina AksIjana (Hydrogen Oxygen) nAmaka vAyuoM kA ucita mAtrA meM mela kara jala banAyA aura jala kA pRthakakaraNa karake uparyukta havAoM ko spaSTa kara diyA / isI prakAra pRthvI avasthAdhArI aneka padArthoM ko jala aura vAyu rUpa avasthA meM pahu~cAkara yaha batAyA hai ki vAstava meM svatantra tatva nahIM hai kintu pudgala (Matter) kI vizeSa avasthAeM haiN| Aja hajAroM mIla dUrI se zabdoM ko hamAre pAsa taka pahuMcAne meM mAdhyama (Medium) rUpa se 'Ithara' nAma ke adRzya tatvoM kI vaijJAnikoM ko kalpanA karanI par3I; kintu jainAcAryoM ne hajAroM varSa pahale hI lokavyApI 'mahAskandha' nAmaka eka padArtha ke astitva ko batAyA hai| isakI sahAyatA se bhagavAn jinendra ke janmAdi kI vArtA kSaNa bhara meM samasta jagata meM phaila jAtI thii| pratIta to aisA bhI hotA hai ki netrakampa, bAhuspaMdana Adi ke dvArA iSTa-aniSTa ghaTanAoM ke saMdeza svataH pahu~cAne meM yahI mahAskandha sahAyatA pradAna karatA hai| yaha vyApaka hAta hae bhI sUkSma batAyA gayA hai| 1. 'The Jaina account of sound is a physical concept. All other Indian systems of thougbts spoke of sound as a quality of Space, but Jainism explains sound in relation with material Particles as a result of concussion of atmospberic molecules. To prove this scientific thesis the Jaip Thinkers employed arrguments which are now generally found in the text boo: 8 of physics. -Pruf. A bakai varti: Jaina brignary. Vol. IX P.5-16. 2-3. 'bha0 mahAvIra kA dharma upadeza' khaNDa 2 ke phuTanoTa / 120]

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jaina dharma meM pAnI chAna kara pIne ko zrAjJA hai, kyoMki isa se jala ke jIvoM kI prANa- trirAdhanA (hiMsA) nahIM hone pAtI / Aja ke aNuvIkSaNa yantra (Microscope) ne yaha pratyakSa dikhA diyA ki jala meM calate phirate choTe-choTe bahuta se jIva pAye jAte haiN| kitanI vicitra bAta hai ki jina jIvoM kA patA hama aneka yantroM kI sahAyatA se kaThinatA pUrvaka prApta karate haiM, unako hamAre AcArya apane atIndriya jJAna ke dvArA binA avalambana ke jAnate the / ahiMsA vrata kI rakSA ke liye jaina dharma meM rAtribhojana tyAga kI zikSA dI gaI hai| vartamAna vijJAna bhI yaha batAtA hai ki sUryAsta hone ke bAda bahuta se sUkSma jIva utpanna hokara vivaraNa karane lagate haiM, ataH dina kA bhojana karanA ucita hai / isa viSaya kA samarthana vaidyaka grantha bhI karate haiM / jaina dharma meM batAyA gayA hai ki vanaspati meM prANa haiM / isa ke viSaya meM jainAcAryoM ne bahuta bArIkI ke sAtha vivecana kiyA hai / sva0 vinAjJAcArya jagadIzacandra vasu mahAzaya ne apane yantroM dvArA yaha pratyakSa siddha kara dikhAyA, ki hamAre samAna vRkSoM meM cenanA hai 2. (a) It is interesting to note that the existence of microsepi orgazisms were also known to Jain Thinkers, who technically call them 'Sukshma Ekendriya Jivas' or minute organisms with the Bense of touch alone.-Prof. a. (hakarvarti: Jaina Antignary. Vol. 1X. P. 5-16. (b) 'bina chAne jala kA tyAga, khaMDa 2 / 'rAtri bhojana kA tyAga, khaMDa 2 / [ 121

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siddhAratha jI pitA tumhAre , trizalA kI AMkhoM ke tAre // 1 // chor3e saba jhamaTa saMsArI , svAmI huye bAla brahmacArI IRall paMcamakAla mahAdukhadAI, cAndanapura mahimA dikhalAI // 21 // TIle meM atizaya dikhalAyA, eka gAya kA dUdha girAyA // 22 // soca huA mana meM gyAle ke, pahuMcA eka phAvar3A le ke ||2shaa sArA TIlA khAda bagAyA, taba tumane darzana dikhalAyA // 24 // yodharAja ko dukha ne gherA, usane nAma japA taba terA // 24 // ThaNDA huvA topa kA golA , taba saba ne jayakArA bolA ||26|| maMtrI ne mandira banavAyA, rAjA ne bhI dravya lagAyA // 27 // bar3I dharmazAlA banavAI, tuma ko lAne kI ThaharAI IRI tumane tor3I saiMkar3oM gAr3I,6 pahiyA masakA nahIM agAr3I // 26 // gvAle ne jo hAtha lagAyA, phira to ratha calatA hI pAyA // 30 // pahile dina baiSAkha baDhI ko, ratha jAtA hai tIra nadI ko // 33 // mainA gUjara" saba pAte haiM, nAca kUda cita umagAte haiM // 32 // svAmI tumane prema nibhAyA, gvAle kA tuma mAna bar3hAyA // 3 // hAtha lage gyAle kA jaba hI, svAmI ratha calatA hai taba hI // 24 // merI hai TUTI sI naiyA, tuma bina koI nahIM khivaiyA // 3 // mujha para svAmI jarA kRpA kaha, maiM hU~ prabhu tumhArA cAkara / / 36 / / tuma se maiM aru kucha nahIM cAhU~, janma-janma tuma darzana pAU~ // 37|| cAlIse ko 'candra' banAve, vIra prabhu ko zIza navAve // 38 // nita cAlisa hI bAra, pATha kare cAlIsa dina / kheve sugandha apAra, varddhamAna ke sAmane // 36 // hoya kubera samAna, janma daridrI hoya . jo| jisake nahIM saMtAna, nAma vaMza jaga meM cale // 40 // 1 bAla brahmacArI, khaNDa 2 / 2. Miraculous Flace of Lord Mahavira. Vol. 1. 136 ]

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bsm llh bh hmh llh shrkht dr ntkhb bry qbl yn hnrhy nshy myzbny kh zyN wr khrwy gy wr n kh khy wrn ny dl khw mrh khfr khy Hjt y dkhwr dyn y skhy wr khy ml khw Hshprywdsbq ndjt dkhrny dyy' khy dhgy sy bndy ny dny khylw m`rft kh jm khr dy ply wyny lsb` flsfh jnb mwlwy SHb khtrdwndy) w tyn br pr HSl khy wr grwhwN khw ys khmy khlbn khy jng hy mrt khw pny dny wy ny drwN myN trkhy wr gr dydr b wyny nrdn rkh dl khw bny wrny z khzyy'h mn bb syd `ly Hmd SHb nbwry) khy nm HDdwr nykhy wr p phwl brtr dywyd t zmny khh yrn myN wqt nyryt n kh bt khy hy twn tyryN khy jbljykh khrdwhry msjd d Hj `mrh . . - . . . . mlH

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`qydt dyr rn ftkhkhn jnb shry mnshwr shdmm hwwr w zbN aj bh wbry mrdm w lbwN pr dm tqryr mhdy `lm khy mny rwH khy tnwyr mhdy drkh khy mnw `lm khy tSwyr mhwyr rz myr lsh`r jnb khshy chnddy pshwnshyd jlwy dyrkh kh pykhr th wh kh gyn khy tSwr chwbywn dryy dny myN mhwyr bndhn sy hrkh khrm khy an dy khr `rfN khy ryly myN thy prwn khy th rn jdw rft Hnb mtry b pwshy SHb dhlw wrwzy dny khw s ny khrdy khld bry pych twyh hy s jhN myN pryshny hw myn sy dry bhy'y yh `rfn sy sfr kh ap khy kh ab HywN bhy shrm sy pny hw rznZm jwb khw rj pnddt rhwn nZm mly bykhswN khy khwn kh dry rwN thr pry prym khy lg bhny khy ly'y jy GrybwN khnh thkhwy'y jhnyN str y tw nhyN ay khlyjy sy lgny khy ly'y rz sHr gftr jnb pnddt jysh chnd SHbsh nwy wyr khy pr tw ny khl dny khw rwshn khrdy tyg jywn hy myr trykh rsty pr dy khs d sy tw ny khhwl zndgy khy rz khy TrH qTry khw tw ny s smndrkhrdy prymy jnb lr yrj zyrn yddydd hwgy'y hy nqsh dl pr khy mHbt dy khy khhynch rhy hy smny nZrwN sy wrwskhy mst hw khr khywN nh hwN jlwh myN brrh gy'y hw jbkhh s drjh `qydt dyry 2221

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rz mtn lf`l jnb `lmh bnt n nshny m khwshyny khw bhy nhyN njmy pwrdstn w ykh pymkhy ly m SHb . : rznTth `lj khy khrkhrh bl rz mHl wqt lbdy dryndlyb gyny shrmwlsrTGrm my'y wrnrz rz srqt jn khryzN rzyl wystnm rnthrh w bhd Hs Hmm mydh

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Twh w syfh w'zmtzlsh`l jnbsh mlsyn dnyy mrdmn kh bjly kh bjnn lmlry azd m m shfrt brfDw lnZr mry myN pwrsth wtr bnykh hwnyt m tqrh khy n trbyy khy wpr wr nhyN tqwy hy khynt pwshyd khy zyr a nkhhyN by `jz mhdyr tg ndr wr ykh bhy mrd khw bny dny ny jwb nhyN dkhht dkhhy hmyN yrn mql shhwr tm nhyN hwy'y `lm mwl bn pym rsn jwhr qbl qbwly hN. tw trHl wh ykh ay'ynh gr dykhhy tw y bty khh y tw tbhy kh pym shgrd nhyN hy tw hndsy kh pnyn n hyN th shr lyn dny khw khy nfjr ny kh thry jn myN ykh dn w wh `brt kh Gyr

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Lord Mahavira's Message of Salvation Dr. Ravindra Nath Tagore. "Mahavira proclaimed in India, the message of salvation that religion is a reality and not a cere social convention, that salvation comes from taking refuge in that true religion and not from observing the external ceremonies of the community, that religion cannot regard any barrier between man and man as an eternal verity. Wondrous to relate, this teaching rapidly overtopped the barriers of the races" abiding instinct and conquered the whole country. For a long period now the influence of Kashatriya tenchers completely suppressed the Brahmin power," Jain Gazette, Delhi, (28th Oct, 1943) P. 18 [ 169

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62 Salvation is Doctrine of Mahavira Dr. K. N. Katju. In these days of hatred and distrust, which seem to encompass humanity in a fearful fashion, darkening the whole field of human endeav our and activity, the salvation of the human race lies in the doctrines preached by Shri Mahavira. 200 Mahavir Sandesh, Jaipur (25th May 1947) P. 16 90000 Jainism in Germany Hon'ble S. Dutt. Indian Ambessador in Germany, "I am par ularly glad to see how in this great country (Germany) so distant from the native place of Jainism, the scholars and others show a great interest for the dogmas and the phi losophy of the Jam religion. The number of the Jains amounts only 12 and a half millions, but inspite of it, the teachings of this great religion ought to be remembered and followed more than ever in past. -Voice of Ahinsa, Aliganj Vol II, P 250 170 ]

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Way of Peace and Happiness His Excellency General K. M. Cariappa C-IN-C. The Commander-in-chief sends you his very best wishes and hopes that your work on Lord Mahavira's life will be a success with high dividends in obtaining peace and happiness of humanity in this world. -Letter No 34/C-in-C 5th. Sep.1950. Mahavira's Teachings. Necessary for Good-Life. Honble Rajkumari Amrit Kaur Shri K.M. Cariappa Ahinsa is a basic necessity for a good life for individual, commu. nity, nation and world. Without it, there can be neither contentment nor prosperity, nor peace --VoA Vol. II P. 92 Usefull for all Times Mrs, Lila Wati Munshi The sandesh of Bhagwan Mahavira is useful for all times, specially in these days, when the world is divi ded into warring camps, -Mahavir Sandesh Jaipur (25th May, 1947) P. 4 [ 171

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True Path of Liberty and Justice. Hon'ble Dr. M. B. Niyogi. Chief Justice, Nagpur High Court. The Jain thought ie of high antiquity. The moth of its being an off-shoot of Hinduism or Buddbism has now been exploded by recent historical researcbes. The Ratan Traya of the Jain thinkers is the trae path towards Liberty and Justice. The Apekanta-vada or the Syada-vada stands unique in the world's thought. The teachings of Jainism will be found on analysis to be as modern as they are ancient. The Jaio teachers were the first and foremost in the history of human thought to propound the principle of Abinga. -Jain Shasan (Bhartiya Gian Pith) Foreword P. 7--18 Reign of peace Jainism has given Hon'ble Justice N.C. Chatterji Gandhi Calcutta High-Court. Honble P.N. Sapru. Allahabad, If the message of The Jain commu. Lord Mabavira is nity has given to this followed by all, there country the greatest would be a reign of leader and reformer peace and all causes Gandbi, Iu a maof unrest in the world terialistic world will be speedily the spiritual teachings removed. of Jainism has an im mense value. Short Studies on China -Vis, Delhi ( 29.5-1943) And India. P. 148, P. 58. [ 172

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Hon'ble Mrs. Roosvelt Struck Most Hon'ble Shri Misri Lall Gangwal Chief Minister of Madhya Bharat. The only panacea to heal up the wounded humanity is the principle of Ahinsa. It is the onerous duty of Jain Community to spread their sublime principle of Ahinsa far and wide Hon'ble Mrs. Roosvelt visited India, What struck her most in our country is our cultural morality of hri Mirital Gangwai Ahinsa, with which Indins fought out successfully battle of Independence. V.O.A. Vol. JI P. 79. Lord Mahavira's Victory Hon'ble Shri Sitaram Jajoo - Low Minister of Madhya Bharat. I am anxious to see the day when the principles of love and non-violence preached by Lord Mahavira would be practised by people all over the world, leading to peace and contentment in all corners of the globe. He was a very brave man as he had attained victory over his passion and desires. -VO A. Vol. II. P. 78. [ 173

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Greatness Of Jainism. H. H. Shri Krishna Rajendra Waidyar Bahadur 6.C-S.I., 6.B.E., Maboraja of Mysore. Jainism has cultivated certain aspects of sbat life wbich bave broad. eped India's religious out.look. It is not merely that Jainism has aimed at carrying Ahinsa to its logical conclusion updeterred by tbe practicalities of the world, it is not only tbat Jainism bas attempted to perfect the doctrine of the spiritual conquest of matter in its doctrine of the Jina... What is unique in Jainism among Indian Religions and pbilosophical systems is that it has sought Emancipation in an apward movement of the spirit towards the realm of Infinitude and Transcendence. - Vir, Vol. X. P.1. Nationalistic out-look Hon'ble Raja Narendra Natb. The Jains have always a Nationalistio opt-look, -Pir. (20th May, 1943) P. 259, 174 ]

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Non-Violence, Mercy And forberance. His Excellency Shri. Ms. Aneu Governor of Bihar. The doctrine of nonviolence, mercy and for. berance rooched in Maba. vira's Teachingsits highest expression. He carried the doctrine to its logical end and insisted opon 180 and his followers to observe & code of conduct in which scrupulous attention has been paid to avoid physi. cal or mental violence to apybody, even the meanShri MS. Aney, est creature crawling on the earth. ---Lord Mahavira Commemoration. Pol. I P56 ******************************************** Gandhi Owes Inspirations. His Excellency Dr. B. Dattabhi Sitaramayya - Goveidor Madhya Pradesh, The Fatber of Nation, Mabatma Gandhi owes bis inspiration for the teaching of non-violence to the founders of the Jain Culture. There cappot be greater compliment to the principles of Jainism then this undeniable fact. -Voice of Ahinsa Vol II P. 143. 175]

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Jainism is Eternal Truth Mahamahopadhyaya Dr. Ganga Natha Jha. M. A., D., Litt., L.L.D. 176] Jainism is based upon the eternal truth of philosophy, the study of which truth is not only desirable but also to a very great extent obligatory J.H.M. (Nov. 1924) P. 6. Jain Literature in Tamil. Shri V.G. Nair, Asst. Secy Sino-India Cultural Society. Tirukural' and Naladiyar, which considered most precious, have influenced Tamil people for greater than any other book in the entire Tamil Literature. In the view of Prof. M. S. Ramswami Ayungar the great author of "Tirukural' was a Jain, are The next important Jain work in Tamil is 'Naladiyar, which is one of the Vedas of the Tamil people. Its one English translation by Rev. G. V. Pope was published by Luzac & Co in 1900 and the other by W. P. Chetty and Co. The teachings inculcated in 'Naladiyar' by the pious Jain ascetics, bave greately contributed in moulding the National Characteristics and the religious thoughts of Tamil epeaking people. -V o.A. Vol. 1. Part I P. 8 and Part V. P. 5.

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: Lord Mahavira's Life and Work. Dr. Boal Chand M.A. Ph. D. Mahavira left the world, realised the truth and came back to the world to proach it. There was immediate response from tho pepole and moon got disciples and followers. Eleven learned Brahwins were the first to accept his discipleship and became ascetics, Mahavira was never tired of answering questions and problems of various types, Scientific, Ethical Metaphysical and Religious. He had broad out-look and Bcientific accuracy. He had firm conviction and resolute will. His tolerance was ipfinite. He was a cold realist and has immense faith in human nature. He was a thorough going rationalist who would base bis action on his conviction, uomindful of the context of established customs or inberited traditions, .. Mahavira's disparaged social inquity, economic rivalry and political enslavement. His Sangha was open to all irrespective of * Caste colonr and sex. Merit and not birth was bis determination. He popularised philosophy and religion and threw open tbe portals of heaven oven to the down and the weak, the bumble and the lowly. -Lord Mahavira Commemoration. Vol. I. P. 60-65 ( 177

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Lord Mahavira PREACHED Universal Religion Hon'ble Shri Narayn Sinha Finance Minister, Bihar, Lord Mahavira preached to the world the ideals of Ahinsa, Universal Reli gion and fellow feelings of which we are 80 much devoid to day. It is the realisation of Lord Mahavira's ideals where in lies the real peace and happiness of all living in this sub-continent of India, 178] Love and Harmony. Hon'ble Dr. Syed Mohamad Development Minister, Bihar. To-day the world is weary of violence and is seeking a new order of life based on nonviolence, love and harmony therefore the message of Ahinsa and universal brother-hood propogated by the great spiritual teacher Mahavira should once more be taught to the strifetorn world. ---Mahavir Sandesh Jaipur, (25.5-47) P: 20.

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Jain Books Older Than Classical Lirterature: Prof. Dr. Herman Jacobi. Jainism has a metapbysical basis of its own, which secured it a distinct position apart from the rival systems both of the Brahmans and of the Buddhists. Now I have never been of opinion that Jainism is derived from Hinduism or Brahamanism. The sacred Books of the Jains are old, avowedly older than the Sanskrit literature, whiobi we are accustomed to call classical. We can find no reason why we should distrust the sacred booka of the Jains as an authentic source of their history. Let me assert my conviction that Jainista is an original system quite distinct and indepen. dent from all others and that it is of great impor. tance for study of the philosophical thought and religions life in ancient Indis, -Bramana Bhagwan Mahavira Vol. 1. P. 55--80, JAIN LOGIC & HARMONY Prof. Dr. W. Schubrig He, who has kaowledge of the structure of the world cannot but admire the logio and harmony of Jain Refined cosmogra. phical ideas. Anekant, Vol. I. P. 310, AHINSA IS LOVE & LOVE GOD Dr. M. Abbas Ali Khan Lomna Abinsa is the fruit of love and love is God, Let overy individual op earth eat and digest the fruits of this Holly Troo. -DOA. Vol. I.P. I. ( 179

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MAHAVIRA'S TRIUMPHAL SONG. Dr Albert Pogri, Genova. The teachings of Mahavira, sound like the triumphal song of a victorious Bool that bas at least found in this very world its own deliverance and freedom, -108. Vol. II. P. 36. Great Ethical Value. Dr. A. Quernot. France. There is very great Ethical value in Jajoiem for man's improvement, The Jainism is a very original, independent and syatematical doctrine It is more simple more rich and varied than Brabamanical system and not negative like Buddh. iam. Jain Dharama Prkash P: Spiritual Teachings. Mr. Walt Whitmon. The bard of America, the universal poet and the prophot of the ner world Mr. Walt wbitmap is an exponnder of the teachings of Jainism, the religion and philosophy of the spiritual conquerors who bave earned the title of 'JINA' and whose teachings are given to tbe world through the instrumentality of the Juins in India. -Digamber Jain Surat Vol XP. 39. 1 180 ]

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Wonderful Effect Of Jainism Dr. Hopkin I found once that the practical religion of the Jains was one worthy of all commendation and I have since regretted that I stigmatized the Jain religion as insisting on denying God, Worshipping man and nourshing vermin as its chief tenents, without giving the regard to the wonderful effect, this religion has on the character and morality of the people. But as is often the case,a close acquaintance with a religion brings out its good side and creates a much more favourable opinion of it as a whole than can be obtained by a merely objective literary acquaintance, -Vir, Delhi. Vol. VIII P. 26. UNIVERSAL TREASURES Dr. Raymond Frank Piper. Prof. University of New-York. In the sacred writtings of the Jain Faith, there are many wonderful say. ings which are universal treasures. -The Voice of Ahinsa. Vol. 1 Pt. III. P. 4 DISTINGUISHED PRINCIPLES Dr. Archic J. Bahm Prof. University of New-Maxico I look with consider able appreciation upon Jain logic as having long distinguished principles which only now are being re-discovered in the West. -VOA Vol. I. P. II, P. 20 [181

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. - Mahavira's Religion Uncriticisable Dr. G. Tucci M.A., Ph. D. Prof. University of Rome. No echolar, I think will deny, that Jainism is one of the greatest and most important, creations of Indian mind, still surviving after centuries of gloring life. There is no branch of Indian civili. zation or literature or philosophy on which the deeper study of Jainism will not throw light. It is impossible to al sound scholar, interested in the bistory of Indian logic to ignore Jain logio, which deserves the largest attention and most deligent researches. The literature of overy belief can be discussed and scrutinized by scholars, but the living essence of Mahavira's doctrine shall remain in-touched by any criticism, GREAT SAVIOUR LORD MAHAVIRA Prof. Dr. U.S. Tapk. Lord Mahavira, the great saviour of the world had handsome and symmetrical body and magnetic persunality with heroio courage and perderverance. He had cast off the bonds of igncrance. Illumination had come upon Him and he became 'master' as Theosophist would say, .. 104. Vol. II. P. 67-70. 182)

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Developed System of the Metaphysics Dr. Helmuth Von Glasenapp, Prof. Berlin University. Jainism is aptil now very little known in Europe. The Jains have created a developed system of metaphysics, written up to the minute details, which looking to its terminology as also to its contents, could be looked upon as an independent and A peculiar product in the philosophical reg ion of the wonderfully fruitable Indian spirit. MAHAVIRA FINEST KIND OF SUPERMAN. P. Joseph Mary ABS. Germany Mahavira's ideal teachings is the strongest spiritual reactionary. He has proved through his life that soul is not the slave of body. He destroyed the world of this materialistic creed and ethic in a way that we may call Him a Superman of the finest kind. We claim for Him the verses of the German thinker Herder: "He's hero of the conqueror of Battle-fields, He's hero the conqueror in Lion-bunting, But he's hero of heroes, the conqueror of himself." -Bhagwan Mahavir Ka Adarsh Jiwan P. 17. [ 183

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JAINISM IS SOLUTION OF MANKIND. Dr. Louis Renou Prof. Sorbonne University, Paris (France). "What is the use of creating new religious movements, when JAINISM COULD OFFER THE SOLUTION REQUIRED FOR THE NEEDS OF SUFFERING MAN-KIND. It has the advantage of possessing an ancient and vener. able tradition. It is the first amongst the world religions, which proclaimed Abinss as the main criterion of Moral life." --World Problems and Jainism (Intro) P.1. Solution of Brutal force. Prof. Albert Eintein Brutal force cannot be met successfully for any length of time with similar brutal force, but only with Hon.co operation towards those who have undertoken to use brutal force. Jein Voluable Literature. Sir Vincent A. Smith The Jain possess and sedulously guard extensive Libraries full of valuable material as yet very imperfected explored and their books are specially rick on historical and aemi. historical matters. war Jain Encyclopaedia Pol I P. 27. -Mahavir Commemora. lion Vol 1, P. 3. 184 )

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TORCH-BEARERS OF HUMANITY Prof Dr. Herr Lothar Wendel, Germany The day will come soon, when all Jain Tirthaakaras will ba rocogained as the Torob-boarers of Humanity. -VOA. Vol. III P. 81. ( 185

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GOSPEL OF AHINSA Prof. Tan Yunshan of China The Gospel of Ahipsa. was first deoply and systematically expounded, properly and speci. ally preached by the Jain Tirthapkaras more prominent. ly by the last 24tb Tirt bankare Mabavirs Varddbamana. Then again by Lord Buddba apd at last it was acted in thoughts, words and deeds & symbolized by Mabatma Gandhi, _Mahavira Commemoration Vol. I. Example for Everyone Mr. Herbert Warren of England. * Mebavira lived a life of absolute truthfulnese, & life of perfect bodesty, a life of complete chastity and a life which gives protection to all living beings. He lived without possessing any property at all, not even clothing. He enjoyed Om. piscience, W& perfectly blissful, knew himself to be immortal and his life is an example for everyone who wishes to get away from pain. -Pir. (18,5.26) P. 2. 186 )

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Why | Accepted Jainism? Mr. Matthew McKay Jains offer their moseage to all. In Jainism you will aot be requested to snoept any sta. toment with bebind faith. From my personal experience, I can say that all who will sooopt ito toacbings and put them ipto practice will enter . world of opdreamed delight. . Jaipiem teaches that soul is immortal and in ite pare nature is full of absolute knowledge and infinite bliss. It is only when soal is drawn low by the body and the senses that it is held in bondage with karmas. To meditate for only a few miautes daily od the pure nature of the soul is path to Liberation and Salvation. These aro the main reasons why I accepted wonderful Jaipiam. -Why I beoame Jain ! (World Jain Mission.) Why I Became A Jain ? Mr. Louis D. Sainter. I am a Join because Jainism presents consistent solution of the problems of bappy life. The question who am I ! What am I ! For wbat reaBODA do I exist ! All are angworod in the most irrefutablo manner, It gives perfect bealth & peace of mind. There is a metaph. ysical and scientifio explainations of all apparent injustices As koown to the West, heroe I kave accepted the Jainism. -Vir (15.5.1926) P. 3. 187)

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JAIN YOGA Dr. Felix Valyi Jainism bas been neg. lected by the West. Only a handful of European scholars have devoted time to the study of the Bources of Jainism and even few now very Americans know the essential fact about Jainism. Ja or bi, W. Schubrig and H. V. Glasenapp, Guerinot F. W. Thomas bave clarified the tradition and the teachings of Mahavira, Buddba who probably was himself a Jain, took the tremendous decision to start his own middle path. The greatest Indologist of Germany, HEINRICH ZIMMER in bis posthumous work "The Philosophies of India" published by the Panthon Books, in New York in 1951, has proved that Jain Yoga originated in Pre-Aryan India Jainism is the fountain head of Indian thoughts in its Purest Yogio Tradition and Jain Yoga is pre-historic, Beems certain The spiritual exercises of St. Ignace of Loyola are a sort of Christian Yoga, limited in its scope, is now recognized that the Imitation of Christ." by Thoms Kempis is also a kind of Medioeval Yoga for the training of the Christian Mind. Sufism is equally based on yogic principle, but all these non-Indian manifestations of yoga thoughts and practice never reached the height which Jainism bas achieved long before Patanjali, the eodifier of yoga. There is ample evidence that Jainism represents the purest and strictest form of yoga as self discipline. Lord Mahavira appears to be mainly as a man of iron will, Jain yoga is pure yoga & Mahavira is the greatest example of each training the embodiment of the ideal man, perfect - VOA Vol. II P. 98-103. man. [ 188

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Is Death the End of Life ? Shri B. Nateson, Editor the lodian Review, 6.T. Madras. SA SN. AT W : ASINS - #!s death the end of life? Does individuality persist after death ? Are there other worlds to which tbe soul travels after stuffling off this mortal coil I Do gifts and oblations and ceremonies aftect ebe course of the spirit after leaving the bodg? Is there any truth is re-birth ?" These are questions wbich baunt every thinking man. Stories of Nacbiketas or Markandeya are bound to impress, but there are some strikiug instances of auth. entic facts, which must carry conviction in respect of the theory of re-birth: "Soldier castor, was transferred to Maymayo (Burma) and there be felt that he bad seen the land, lived in it and he told Lance Carparal Carrigon that on the other side of the Iraw. [ 189

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ady, there was a large temple with a huge cracks in the wall from top to bottom and near by a large bell-statement that he found true afterwards.|" "Shanti an 8 years old girl of Jung Bahadur, a merchant of Delhi, used to say, ever since she could talk that in her former life, she was married to a man of Mathura, whose address she gave, She recognized her former husband at once and told him facts which were known only to him and his former wife. She also told him that she had buried Rs. 100/- at a certain place in her previous life, which she recovered."2 A 5 years old child of one Devi Prasad Bhatanagar, living in Frem Nagar, Cawnpur says that in his previous birth his name was Shiva Dyal Muktar and that he was murdered during the Cawnpur riot in 1931. One day he insisted to go to his old house, where he said his former wife was lying ill. He was taken there and he at once recognised his wife his children and other articles.3 A similar case is also reported from Jhansi4 and there are several other authentic instances to prove re-births and Sir Oliver Lodge, a Scientist was able to prove that the spirit after leaving the body continues to bover round its late abode, 1. Sunday Express' London of 1935. 2. Indian Review, Madras, Vol 51 (Sept. 1950) P. 681. 3. Amrita Bazar Patrika, dated 1st. May 1938. 4. 5. Hindustan Times, New Delhi, dated 18th. Sept. 1938, Immortal Life,' by Voice of Prophency, Poona, b. 'What Becomes of Soul After Death'? By Divine Life Society Rishikesh (Dehra Dun) c. 'Life Beyond Death,' by A, B, Patrika, Calcutta, 190]

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AHINSA IN ISLAM Dr. 98. Hafiz Syed M.A.,Ph.D., D-litt. Drof. Allahabad Universite The fundamental principle andor lying the ideal of Abidea is the rooognition of one life in all mineral, vegetable, animal and buman. "Not giving pain, at any time, to any beiag in thought, word or dead, bas been called Abipsa by the great sages," How can a teacher of mankind, the prophet of salam enjoy apytbing but Abinse on bio poople, when God sent bim on this earth with the express command "And we have not sept thoe but as a mercy for the world," Tho lower animals were too not by any means exoluded from the benefit of the prophet's all-ombracing love. It is recorded of bim that when beiog on & Journ. ey, he did not say his prayers qotill be bad vosaddled his oamel, & piece of amiable conduot puts 118 strongly in mind of the famous last lines of Goleridge's Ancient Mariper: 'He prayeth well who loveth well, Both man and bird, and beast. He prayeth best, who loveth best All things both great and small; For the deur God who loveth us, He made and lovetla all. 1. Alkoran XXI 107. [ 191

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In the boly Koran animal life stands on the some footing as human life in the sight of God: There is no beast on earth nor bird, which flieth with its wings, but the same is a people life unto you mankind-upto the lord shall they return 911 "All his creatures are Allah's family for their subsistance is from Him; therefore the most beloved unto Allah is the person who does good to Allah's family. Whoever is kind to his creatures, Allah is kind on him." Some of the mystics in Islam never encouraged the practice of Slaughtering animals. What is called Ahinsa is completely observed during the period of Hajj, where the Muslime from all over the world congregate in the name of God. There were and there still are a number of Muslim Saints and commonere, who abstain from meat eating. Hazrat Ali seldom took meat and would say, "Don't make your stomach a tomb of slaughtered animals." A man came before the prophet with a carpet and said, "O Prophet, I passed through a wood and heard the voices of the young ones of birds, took and put them into my carpet. Their mother came fluttering round my head and I uncovered the young. The mother fell down upon them. I wrapped them up in carpet and these are the young ones which I have." The Prophet Baid, "Put them down," and when he did so, their mother 1. Koran VI 38, 192]

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joined them. The Prophet said, "Do you wonder at the affection of the mother towards her young? I swear by Him who sent me, verily God is more loving to His creatures. Return them to the place from which ye took them and let their mother be with them'." As a matter of fact any kind of flesh-eating is not obligatory on the Muslim. The prophet often insisted upon the rights of dumb animals, Said He, "Do you love your Creator! Then love your fellow creatures first. verily there are rewards for it He who keeps any one from eating flesh will be saved from the fire of hell"". It is a great pity that on account of certain historical reasons Istan in India passes as a synonym for violence Muslim Conquerors are described as having overrun countries with the Koran in the one hand and the sword in the other, whereas we read in Koran, "There is no compulsion in religion"." The Prophet did not believe that merely making the Muslims profession of faith once in a lifetime could make a 'mumin' (faithful) to entitle to Salvation. He said, "He is not a 'MUMIN' who Committeth adultery or who stealth or who drinketh liquor or who plundereth or who embezzleth; beware, beware Kindness (Ahinsa) is a mark of faith and who ever hath not Kindness (Ahinsa) hath no faith." It is clear from these authentic and authoritative quotations that Islam like other faiths of the Aryan stook dors believe in Ahinsa with all its underlying significance and has never preached violence, force or coercion as some ill-informed enemies of Islam suppose it to do, 1-3. "Voice of Ahinsa" Aliganj (India), Vol I P. 20-23. 4. Amma, daughter of Yarid. 5 Holy Koran, Sura II, Ayat 257. 6 'hajarata mohammada sAhaba kA ahiMsA se prema' isI prantha kA pR0 64 o 'geata $? afeal' Lat qen 61 aeer 3 ! [ 193

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JAIN Join Monks not for Name Dr. Herman Jacobi Sole and whole object of Jain Monks is to lead a life dedicated to the betterment of soul and uplift of humanity. They do not become Sadhus for name and fame. -Short Studies on China and India. P. 150. MONKS Moral Tone of Jain Monks Rev. Prof. Dr. Charles W. Gilkey I have been greatly impressed by the high moral tone and ethical standard of Jain Sadhus & also by their teachings. ---Short Studies on China & India, P. 151. SPIRIT OF PEACE Miss Millicent Shephard, Chief Organiser Moral & Social Association From one lamp a thousand can be lit from the glowing lamp of Jain Acharya's teaching and examples many holy lives are lit. May their spirit of peace and followship spread through out. -Short Studies on China and India. P. 151. 194] Far Far Greater Influence than the Greatest Emperors. Shri G.D. Dhariwa}] Jain monks have been very learned scholars & not merely blind followers of Jain Law. They got high degree of sacrifies and selflessness and their influence on the public has been far far grearter than that of the greatest Emperors. It is no wonder that Jainism has influenced the Indian civilization to a greater degree than Buddhism. J. H. M. (Feb. 1924) P. 254

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Literary Contributions of Jain Monks. Shri S. R. Sharma Prof. History, Willingdon College, Sangli, "The Jain religious preceptors, wints and scholars have rendered remarkable services to the Nation well as to the world by their lofty character and ennabling literary compositions, As for the proper uador standing and appreciation of English language one cannot afford to poglect the master pioca of Shakespeare or Miiton in the same way the litterary compositions of the Jain Acharyus can not be ignored due to the fact that their study is indispensable for the knowledge of Kananda and other Languages. -S. C. Diwakar Nyayatbirtbol "No Indian Vernacular," wrote Mr. Lewis Rice, 'contains a richer or more varied mine of indigenous lites ature than Jaio works 2" Jalos wrote on all subjects: such as Religiou, Eubios, Grammar, Prosody, Medicine and even on Natural Sojence: Out of the 286 posts co logo than 95 are Jain poets, the Vira--Saiva or Lingayat poets come to next boing 90, whereas the Brahmanioal writers are only 45 and the rest all included 50. 1. A Public Holiday on Lord Mahavira's Birthday P. 12 2. Rioo, Mysore and Coorg. Vol I Para 898, 3-4. For Dames of books and their authors consult 'Jainism and .. Karanats Culture by Baranataka Historical Research Society DHARWAR, (8. India ). Prioed Ra. 51 Catalogues of Jain Literature in various languages from (a) Digambar Jain Pustkalya, BURAT. (b) Bhartya Gianpith, 4 Durga-Kund Road Banaras. (c) Digamber Jain Parishad, Dariba Kala, Delhi, (d) Jain Mitar Mandal, Dhrampura, Dolhi. () World Jain Mission, Aliganj, Eta, U.P. (f) Manak Chand Jain Grantha Mala, Hirabagh, C.P, Tank, Bombay, [ 195

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The interest in Jain Literature evinced both by rulers as well as their ministers and generals is amply indicated by works such as the "Prasanottara Ritanmalika' by Amoghavarsa of Rastrakuta, Nanartha-Ratan Mala by Irugapa Dandanayaka of Vijayanagara and the Chaundaraya Purana by Chaundaraya, Minister and General of Mara Singha and Racamalla Ganga but here we shall deal with the work contributed by Jain monkar only: KUNDKUNDACHARYA is by far the earliest, the best known and most important of all Jain writers2, His influence is indicated by the fact that after Lord Mahavira and Gotama Gandhara, he is Kunkunda whose name is taken with great honour and respecte3. An inscription at Sravana belogola says, "The Lord of ascetics, Kundkunda was born through the great fortune of the world. In order to show that he was not touched in the least, both within and without by dust (Passion) the ' Lord of ascetics left the earth the abode of dust and moved four inches above4. His most important works are (1)Samayasar (2)Pravachanasar (3)Niyamasar 1, For 28 famous Jain Monks and their work see, JAIN ACHARYA; Rs. 1/10 by Digamber Jain Pustakalya,Burat, 2. Narsimhuachary: Karoataka Kavicaritre: Vol I Introd, P. XXI. 3. maGgalaM bhagavAn vIro, maGgalaM gautamo gaNI / maGgala kundakundAyo, jaina dharmo'stu maGgalam || 4. Epigraphie Carnatica Vol II 8,B, 254--351, 196 ]

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(4) Rayanasar (5) Pancastikaya (6) Astapahuda ard (7) Bhavamokkha.1 UMASWAMI who is said to be disciple of Shri Kundkunda has composed (1) Tattvarthadhigama Sutra (2) Bhasya on the same (3) Puja-Prakarana (4) Jambudwipa Samasa (5) Prasamarati. Prof. Dr. Hira Lal calls Tattvarthadhigama Sutra to be the Jaina Bible * It is the fountainhead of the Jains philosophy and also of the use of Sanskrit by Jains. Its importance may be judged from the fact that top most scholars like Samantabhadr, Pujyapada, Akalanka, Vidyanandi, Probha Chandra and Srutasagara are among its commentators. SAMANTABHADRA in Sravanabelgola inscription is described as one whose sayings are an ads mantine goad to the elephant the disputant and by 'whose power this whole earth became barren (i.e. was rid) of even the talk of false speakers He must have been a very great dis putant is also indicated by the title 'Vadi-Mukhya' given to him in the "Anekanta-Jayapataka" by Haribhadra Suri a Svetambara writer. He powerfully maintained the Jaina doctrine of Syadvada, interesting corroberation of which may by found in the instance of Vimia Chandra who is said to have put up a notice at the gate of the place of Satrubhayankara, challenging the Saivas, Pasupatas, Buddhas, Kapalikas and Kapllas to engage him' in disputation. The advent and of this great writer is 1. All may be had in Hindi, from Surat, while Samaysara in English from Bhartya Gianpith, 4, Durgakund Road Banaras. 2. Prof H. L. op. cit. pp. vi-vii. 3. Rice, (E.P.) op. cit, P. 36. 4. Of. Ep. Car. II. Introd, P. 84. [ 197

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rigbtly considered to mark en epoch not only in Digam. bar & Svetambara bistory but also in tbe #bole Sanskrit Literature." Bis well known work is the Ratankarandka Sravebeobar, wbich means Jewel Casket of laymen's Condnot. His words are admitted as pious and powerful as those of Lord Mahavira. He also wrote several other bricks liko (1) Aptamimansa (2) Jipa Stuti-Sataka and (3) Svayambhu Sutra etc. PUJY APADA is also called Devanandi. He was a very eminent act olar of Pbilosophy, Logio, Medicine; and Literature, Pujyapada (one whose feet are adorable) appears to have been a mere title, which he acquired because forest deities worsbipped his feet. He is also called Jinendra Buddhi' op acoount of bis great learning. His most famous works 'Jipendra.Vyakarna or Grammar of Jinendra - buddbi is well known. 'Pancavasotka,' the best commentary on Jinendra is also supposed to be the work of Pujyapada. Panini Sabdavatara is another Grammatical works traditionally cosidered to be a commentary on Panini grammar by Pojyapude. Vopadeva 00u. ots it among the 8 autborites on the Sanskrit grammar He also wrote Kalyanakarta a treatise on medicine; long continued to be an authority on the subject. The trost. ment it prescribed is entirely. vegetarian and non-alooban olio Pajyapada was e triple doctor (Ph. D., D. Litt., 1. Bombay Gazette I U P.406, 2 jIva siddhi-vidhAyIha kRta-yuktyanuzAsanaM / vacaH samantabhadrasya bIrasyeva vijRmbhate // - faaha: kainguy i 3.4. Bics (E.P.) op. Oit. p. 110, 27-37, 198 )

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M. Dy Be was not only an bighly learned thinker but was also a great saint, whose saored foot, celestial beinga worsbipped with great devotion 3 His Sarvartha Bidcbi is an elaborato commentary on the Tatbvartb& Sutra of Umarwami. His Opasakadara iw en band.book of ethion for the Jain laity.' AKALANKA is clashed among the Nayyayiker or great logicians. He said to bave oballenged the Buddhists at the court of kioge Hastimalla (Himasitala) of Kanchi, saying that the defsatod party should be ground in oil mille 6 The Buddbiste wero driven to Caylone owing to the viotory of the Jain teacher? This viotorious lugio of Akaladka made bio namo prover. bial as a Buttakaladka in logio. His most famous work is thu Tatvarthavartika Vyakhyalaskara. JINASENA who by bis propagating increased the power of the Jain sect, was a celebrated Jaia autbor. He was the king of posts. He commenced Adipuran whiob according to Bhandarkar is an enos clopaedio work in which there are instances of all matters and figures.' Ho also wrote Mabapuran wbiob is a very nice historical work. He has also written Parsvabhyudaya, which is one of the curiosities of Sanskrit literature. It is at once the produot and mirror of the literary taste of the age. Universal judgement assigns the first place among Indian poets to KALIDASA,but Jinasena claims to be considered 1-3. C. 8. Mallinathan : Rarvartha Siddhi, Introd. P. IX. 4. Prof. Dr. Hira Lal, op. cit. P. XX. 6. Peterson, op cit, e. 19, 6.7. An inscription at Bravanbolgola also allades to thio victory, which gained solid foot ng and patronage of Pallavau Kings. -Prof. Moti Lal: Digamber Jain (Surat) Vol. IX P. 71. 8. Of. Bhandarkar, The Bombay Gazetar I i P. 408-407. 9. Bhandarkar, Roport on S&M88. 1883-84. P. 120 -122. [ 199

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higher genius than the author of the "CLOUD MESSENGER' The story relating to the origion of PARSVABHYUDAYA' is too interesing to be owaitted. Kalidasa came to Bankapura priding nor the produotion of bis .Megba Iuuta Being instigated by Vioth yabona, Jinasena told Kalidass that bo had pirated tbe poem from some ancient writer, Whon skallenged by Kalidasa to prove his statement Jioasena protonded that & great distance and could be got only after eight days. Then he came out with his owa Parsvabbyudaya', , the last line of each verve in wbioh was taken from Kalidasa The latter is said to have been confounded by this, but Jipadona finally con. fogod bis whole trickery. Soma Deva was the moet learned writers. What make bis works of very great importance", observes Dr. Hira Lal, "ere the learning of tbe author wbich they diaplay ani the masterly style in which they are oomposed" The Prose of Yasastilata' vies with that of Bana and poetry at places with that of Magha. 3 According to Peterson 'Somadeva's work Yagastilaka is in itself & troe Postinal merit, wbiob nothing but the bitterness of tbeologioal batred would bave exoladed so loog from the list of the classics of India." In the words of Peterson it represents a lively picture of India and well high absorbed the intelleotual energies of all thinking men. The last part entitled 'Upasakadbyadam'. divided into 46 obaptors is a bandbook of popular instruotions on Jaina dootripe and devotion His other work of considerable interest is "Nitivakyamrtal which is almost verbally modelled on Kautilya & Artbe-sastra.' Indeed it is a certificate to the Vuiversity of this Jaina writer. I bese writers were historio persons. who exercised tremendous infiaence in their own days is equally certain. 1. Journal of Royal Asiatic Society (Bombay Branch) 1894,p224 2. Of Nathram Premi, op. cit. P. 64.56. 3. Dr. Hins Lal, op. cit. P. xxxii, 4.6. Peterson, op, oito IV. P. 33, 46. 200 ]

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Miracle Place of Mahavira. Justice R. B. Jugmander Lal M-A..M.R.A.S, Bar-at-Law, There is a temple Mahavira in of Lord Chandanpur gram of Pargana and Tebsil Naurangabad in Jaipur State, at a distance of ebout nine miles from the Pataunda Mahavira Road Rly. Station; between Gangapur city and Hindaun Junction on the B.B. & C.I. Rly. The calm image of Lord Mahavira, with round cheeks, arched eye-brows and almost dimpled chin gives a sort of innocent child-like or cherub-like look to the face The mouth is an eternal blossoming of a smile of irresistible calm and never-failing compassion and sweet beneficence. The right foot resting on the left thigh showed a life-like firmness in the curve between the ankle and the toes. Similarly the hand, specially the left hand showed a life-like render. ing of Aesh in stone. So I gazed on and on at the figure of calm compassion and Serene Bliss. About 500 years ago the Image was discovered by a cowherd, whose one cow on return home gave no milk. Suspecting that some one milked her in grazing, he watched her and found that she repaired to a spot, stood quietly there and milk flowed from her as if unseen hands were milking. This phenomenon occured from day to [ 201 1

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day. The cowbord felt that this was due to some God on the spot. He got together some men and started digging the spot. After tbe digging proceeded for some time, a voice came from below; "Slowly I Slowly! The apade therefore worked carefully and it was found that It had toucbed tho Image, and bat for the supernatural warding the Image would bave been injured. Tbe deligh. ted cowberds carefully seperated tbo Image from its eartbly prison, #opdered at it and worshipped it. When the nows got abroad and Jainas found it to be an image of their Lord Mabavira tbey came and tried to obift the image but about 900 chariots broke under it and when they got voluntary consent of the cowberd and be touched the reins only then they succeeded in moving it first to a modest tomple. His Highneso the Mabarajs of Bbaratpar son. tenced bie troasurer to be shot doad vith a gun. The treasurer was perhaps innocent and in his bope. logedoes, be invoked the assistance of the image powing that be would dedicate Rs. 5:1,000 if he escaped death from tbe gon. Tbe next morning wben the man was to be shot, gan was fired at bim, but it would not go. The man was barod. The matter being reported to the Mabaraja, he ordered that the treasurer should be shot next day. The treasurer fearing to lose his life which he believed to bave been saved by Lord Mahavira in this miraculous mander, again passed his whole time in weep. ing and applioating to the Lord to save him again and be wldo vowed to increase his votive offering of the proceeding day from Rs. 50,000 to Re, 75,000. The next day alac 202 )

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the gun though fired, refused to go and kill the man. Annoyed by this the Maharaja crdered the man to be shot dead a third time. Fear overpowered the condemDed men but Faith filled his heart; his soul ran for protection to the Lord once more, raising his offer ing also from Rs. 75,000 to one lac. The third day also the gun refused to kill the condemned. Now the Maharaja's anger turned into surprise. He ordered for the release of the treasurer and called him to himself and inquired: "Who is your Protector " The man answered "Lord Mahavira". The Maharaja was satisfied and he himself also denoted hand-some money with which the present central temple of Lord Mahavira has been built. Thus the Image came to be installed for good in its present position. His Holiness the Battaraka, priest of the temple was given almost Royal Honours even by the Mohammedan Emperors. One of its Batuarakas was credited with having possessed a Magic Carpet like the one mentioned in the Arabian Nights, which could take a man to any place where he wished to go. Once a Mohammedan king from Delhi sent a deputation to invite the Bhattarka to his special Durbar at Delhi. The deputation took two months to reach the Bhattarka, but the Bhattarka sat on bis buge Magic Carpet reached the Imperial Capital in three or four days' time. The king was surprised. He well received the Bhattarka but refused to allow a Royal Palanquin to bim in the procession. But by a Miracle the Bhattarka managed to make his Palanquin to go on the top of the king's own Palanquin and over the palace itself. The last Bhattarka Mahendra Kirti ji also dabbled in [ 203

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wbite or blaok magic. It is said that once he bad a vision of a Devi or Goddess who came to be his as a result of his incantations'. The most ordinary miracles' knowu now are: The cow herds all round pray tor cowo ato. to become milking and for butter and gbee to be produced. The first milk and ghee to be offered to the Lord. Meunde and mauade of ghee and milk are thus offered at the Mels on Chaitra Shukla 15 and tbe obariot is taken out on Baigakb Badi l. The Mainas and Gujare oome in great sumber and Nizam bimself moves the chariot of Lord Mabavira. It is proved even now in many Jain and oon Jain cases that any wish devoutly and faithfully wished boro finds ita fulfilment with-in one year". Lord Mahavira and Socialism. Dro. Dr. H. S. Bhattacharya, M.A., L. B., Ph. D. The problem of problems to-day is how to stop the struggle between the rich and the needy. The people of 1. Voice of Ahinsa, Aligang, Vol I. Part II P. 27-30. 2. Atishaya Kshetras or Miracle places are not mere myth and idlo imaginations. Those are not only in India but falso in Grooce, Rome, France. Germany, Mexico, America and indeed in all the countries of the world. Countless vows and votivo offerings made to Khwaja Moinuddin Chishti of Ajmer, annual pilgrimage to Lourdes in Franoe, mpany votive offerings to the Golden image of the Holi Virgja in her famoue oburob at Marseilles and many Wishing Wella in England are a few instances.V04. Vol. I Part 11. P. 30. 3. My various wishes are being fulAlled and if any one doubts, he may try himself having full faith and confidence in Lord Mehavira. He wil wonder for immediate effect:-Author. 204 ]

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wealthy section have plenty of food, clothing and bank talancer yet they aro struggling bard to aungmont and increase what they have had, struggling restlessly. On the other hand there is the sweeting mans, toiling and moiling for scanty meals. There is aguin a third class of men, the 80 called middle class people, who have got to put up the appearance of the wealthy coction whereas in reality they are as poor, if not poorer than the labour class, and their condition is really miserable. One view in this connection has been that the needy and bungry exploited maga sbould openly risu ap and Bostoh away the riches of the rich by force. The other is to vest all wealth in the state to take away the exceRD wealth from the rich and distribute it in accordance with the needs of the people. The present day socialism suggests that evury man at certain stage of bie life sbould stop to earn more. The life of the groat Jaina Teacher Shri Vira shows that from bis very childhood, he was extremely voaggre. Baivo and non-acquiring dispositiori, For one full year before his Renunciation of the world, bo was giving away all bis wealth and at the time of asetic life he distributed the very clothes and ornamnets which he had on bis body and when be attained the final self-reali. sation, he went on without any focd. He gave away all that he did not want, not because he was oompelled to do so but because of his own free will and choice. The life of Shri Vira thu. toaobes us & lesson, whiob the modern Socialism would profit by always remembering that in order tbat # human being' may voluntarily consent for an equal distribution of wealth, bis character and not worsly external atmosphore sboald be built up in a appropriate manner. [ 205

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Sbri Vira, keeping potbing for himself, reduoed his necessaries to their barebt minimum-In the words of Thomas Carlyle, made his "claim of wages a zero." It is true that the people of this materialistic age would not be able to practise renunciation to the extent and the manper done by Shri Vira, bot unquestionably, He is the transcendent ideal to be followed as much faithfally and closely as possible. Some amount of repunoiation or Aparigraba as it is called in the Jains Etbics sbould be tbe fundamental principle of all the socialist philosophy and the motto of the socialist should be Live and Let live like that of Shri Vira? Christianity was taken from Jainism Miss. Elizabeth Frazer. Jainism is the only non-allegorioal religion-the only creed that is a purely scientifio system, which insists upon and displays a thorough understanding of the problem of life and soul. It was founded by omosiociept men. No otber religion can lay claim to tbis dietinotion. Jainism is the only religious system that recognisor clearly tbe truth tbat religion is a science. It is thu only man-made religion, the only one that reduces everything to the iron laws of nature and with modern science. On & scientific basis it is worth-while to investigate the Jain 1. Jainiem be provided "Parigraba Parimada Varata'--the vow of setting a limit to the maximum wealth and property. which a Jain house-bolder is to fix before-band. according to rewoonable estimate of his needs, to which he would never exceed. If and when he has reacbod that limit be will try to earn po mere. If the earnings come inspite of it, he would devote the surplus to relief sufferers in order to be fair to the individual, society and country--Pro, Dr. Hira Lal What Juinism Staud for P. 11. 2. Abridged from VoA. Vol. II. P. 64. 206 )

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claims that full of penetrating all elucidating light is to be found only in Jainism*. It is perfectly true when the Jains say that Religion is originated with man and that the first deified man of every cycle of time is the founder of Religion, Whenever a Tirthankara arises, He re-establishes the scientific truth concerning the nature of life and these truths are collectively termed Religion.' Since Jainism is the only religion that lays claim to having produced omniscient-men, it does seem plain that religion does originate from the Jains; that Rishabha Deva the first perfect man of current cycle of time was the founder as even the Hindus admit, (Bhagwat Puran 27) Christianity was taken from India in the 6th. Century B. C. Its doctrines agree in every particular with Jainism, and as Mr C. R. Jain has shown in bis Interpretation of St. John's Revelation, the twenty-four Elders of that book are the 24 Tirthankaras of Jainism. The countless number of Siddhas (perfect souls) in Jainism are also to be found in the Book of Revelation. The same conceptions of Karma, of the inflow and stoppage and riddance of matter in relation to karmic activity, are common to both the relegions. The description of the condition of the soul in Nirvana is identically the same and the same is the case with the natural attributes of the soul substance. This is a 100 % agreement'. There may be some agreement between Christianity and other religion on a few points, but never cent-percent. This is sufficient to show that Christianity was taken from Jainism. European scholarship has also shown that the seeds of Christianity wer sown centuries before the supposed date of Jesus. Bearing all these facts in mind, there can be no doubt that Christianity originated in the time of Mahavira himself". 1. Jainism and Science. This book's page 119-126. 2. Scientific interpretation of Christianity, reprinted in Sranana Mahavira. (Jain Sidhanta Society, Panjara Pole Ahmedabad) Vol, Part I, P. 89-95. [ 207

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What is Joinism ? Vidya Yardbi Sbri (. R.Jain. Bar-at-law. Jainism is a science and not a code of arbi. tary rules and capricious commaodments. It is & Practical Religion of Living Truth. It is a religion of men founded by mon, for the benefit of men and all living beings. It goes to nature direct for the study of all kinds of problems subjec. ting everything to minute enquiry and critica) examination. It is & source of everlasting infinite bappides, and a true path of real truth. It is a source of independence, freedom, self-realisation, self-responsibility and a bravo non-injuriOusconduot. Jainism maintains that all men, women and living beicge in the Vaiverse puedegs abilityof fulness and perfectiod, wbiob is marred by the operation of their own action & by tbeir own efforts, they may cheok tbe further ioflox of karmic matter & destroy its past boods. The life of Jain Tirthapkaras, vbo attained om iecience by their own efforts in tbe very manbood is an experienoed example for all worldly oreatures that Jainism enables even one hou. ever lowly or vicious; to enjng Ever-lasting infinite bliss, Infin te koowleo ge and infinite pergv. 1. For details see his "What is Jainism Priced H2.2: Publiobod by All India Digamber Jain Parishad, Dariba Kala, Delhi, from where a price-list of other English Jain books may also be had free. [ 208

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19 The way for man to become God. * Dharma Bhushan Brahamcheri Shital Drasada ji: All living beings soek happiness. Sensual plea. eure is essentially imper. manent, depends on the oontract of other things, envolves trouble in its obtainment and created uneasiness after its esperience. What one really wants is undying and unabating happiness. The pleasure one experiences comes from within and is independent of the senses. The real nature of every soul never-the-less ouo resides in the form of an ant and the other in that of elephant or one reste in a human frame and the other is & super-human-body, is perfection baving ability of obtaining infinite vision, infioite knowledge, infinite energy and infinite blise. Questiun may be raised - Whon.all the souls are alike and nature of one soul (JIVA) is identioal with that of otber, wby is one poor, ugly. miserable, unbealthy. weak and illeterate and the other rich, beautiful, happy, healthy, brave and intelligent Jainiom bes scientifically proved that just as a heated iron-ball takes up water particles when immersed *Must etudy, "Jainism is a Koy to True happiness Priced Re. 1/. Published by Socy Dig. Jain Atisbya Mahavir ji, Mahavira Park Road, Jaipur. [ 209

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with water, similarly the material particles of Karmoi Matter ( AJIVA ) inflow ( ASRAVA) towards tbe soul on account of wrong belief, Vowlessnen', Passiona", and Yoga". If the inflow of the Kermas is not cheoked, they are attracted, accumulated and band with the soul in the form of & fine Karmio body. This bondage of Karma 1. There are 8 main kinds of Karmas: - 2. KNOWLEDGE OBSCURING(Maiatuta ) whiob obs cores soul's knowledge. (ii) CONATION OBSCURING, (giaracuta ) which oba ourog nature of soul's conation, (iii) DELUDING,(alkaa #6) which produces wrong belief and passionate thought activitios of anger, pride. deceit, greed, etc. (iv) OBSTRUCTIVE,(gratta ) wbicb obstruota soul's power and capacity to earn. (v) AGE, (19 $f) which keeps the soul entangled in a body for a fixed timo. (vi) BODY MAKING,(ar ) bich makes good or bad bodies. (vii) FAMILY DETERMING, (TE **) wbich takes the soul to a high or low social condition. (viii) FEELING PRODUCING, (araty 4 )which tends to pro duce pains puiserior and diseases, The first four Karmas obscure the natural attributes of the 800), 80 are called DESTRUCTIVE(enfaa )The other four do not obecure the nature of the soul Bo are called NON. DESTRUCTIVE. (aanfaat ) For details see Gomatasar Keramkand' Priced Rs. 5/8/-in English & Mababhanda Vot I & I1. both for R6.20). in Hindi. 2. WRONG BELIEF, (faculea wbich is of five kinds:() ONE SIDED CONVICTION,(9215a) ovory thing has many qualities and naturen, To accept some and rojeot the othere is a one sided viow. 210 ]

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ke virodhI pazu-pakSI bhI Apasa meM prema ke sAtha eka hI sthAna para mila-jula kara dharma upadeza sunate haiN| pichale jamAne kI bAta jAne dIjiye, Aja ke paMcama kAla kI bIsavIM sadI meM jainAcArya zrI zAntisAgara jI (jo Aja kala bhI jIvita haiM) ke zarIra para pA~ca bAra sarpa car3A aura aneka bAra to do do ghaNTe taka unake zarIra para aneka prakAra kI lIlA karatA rahA / parantu ve dhyAna meM lIna rahe aura sarpa apanI bhakti aura prema kI zraddhAMjali bheMTa karake binA kisI prakAra kI bAdhA pahu~cAye calA gyaa| ___ jayapura ke dIvAna zrI amaracanda bratI zrAvaka the / unhoMne mAMsa khAne aura khilAne kA tyAga kara rakhA thA | cir3iyAghara ke zera ko mAMsa khilAne ke lie kharca kI maMjUrI ke kAgajAta unake sAmane Aye to unhoMne mAMsa khilAne kI AjJA dene se inkAra kara diyaa| cir3iyAghara ke karmacAriyoM ne kahA ki zera kA bhojana to mAMsa hI hai, yadi nahIM diyA jAyegA to vaha bhUkhA mara jaayegaa| dIvAna sAhaba ne kahA ki bhUkha miTAne ke lie use miThAI khilAo / unhoMne kahA ki zera miThAI nahIM khaataa| dIvAna amara canda jaina ne kahA ki hama khilaaveNge| vaha miThAI kA thAla lekara kaI dina ke bhUkhe zera ke piMjare meM bhayarahita ghusa gaye aura zera se kahA ki yadi bhUkha zAnta karanI hai to yaha miThAI bhI tere liye upayogI hai, aura yadi mAMsa hI khAnA hai to maiM khar3A hU~ merA mA~sa khaalo| zera bhI to Akhira jIva hI thaa| dIvAna sAhaba kI nirbhayatA aura ahiMsAmayI premavAraNI kA usa para itanA adhika prabhAva par3A ki usane sabako cakita karate hue zAnta bhAva se miThAI khaalii| zrI vivekAnanda ke mAsika patra "prabuddha bhArata" kA kathana hai 1. AcArya zrI zAntisAgara mahArAja kA caritra, pR0 23-24 / 356 ]

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ki eNDarasana nAma kA eka aMgreja jayadevapura ke jaMgala meM zikAra khelane gayA, vahA~ eka zera ko dekha kara unakA hAthI DarA, usane sAhaba ko nIce girA diyA / eeDarasana ne zera para do tona goliyAM calAI kintu nizAnA cUka gayA / apane prANoM kI rakSA ke hetu zera ne sAhaba para hamalA kara diyA / sAhaba prANa bacAne ko bhAga kara pAsa kI eka jhopar3I meM ghusa gye| vahA~ eka digambara sAdhu virAjamAna the| zera bhI zikArI kA pIchA karate hue vahAM pAyA parantu digambara sAdhu ko dekha vaha zAnta hogayA / zikArIko kucha na kaha, vaha thor3I dera vahA~ cupacApa baiThakara vApasa calA AyA to eNDarasana ne jaina sAdhu se isa Azcarya kA kAraNa pUchA taba namna munI ne kahA-"jisake citta meM hiMsA ke vicAra nahIM use zera yA sAMpa zrAdi koI bhI hAni nahIM pahuMcAtA, jaMgalI jAnavaroM se tumhAre hiMsaka bhAva haiM isaliye ve tumhAre Upara hamalA karate haiN"| munirAja kI isa ahiMsAmaI vANI kA itanA adhika prabhAva par3A ki usI roja se usa aMgareja ne hamezA ke liye zikAra khelane kA tyAga kara diyA aura sadA ke liye zAkAhArI bana gyaa| caTAgAMva meM eNDarasana ke isa parivartana ko logoM ne pratyakSa dekhA hai| _ "eka aMgreja vidvAn misTara pAlvRnTana kA kathana hai ki maharSi ramaNa tapa meM lIna the| rAtri meM unhoMne eka zera dekhA jo bhaktipUrvaka ramaNa ke pAMva cUma rahA thA va binA koI hAni pahu~cAye subaha hone se pahale vahAM se calA gayA / eka dina unhoMne ramaNa mahArAja ke Azrama meM eka kAlA sAMpa phukAreM mAratA huA dikhAI par3A 1-2. "One, who has no Hinsa, is never injured by tigers or sanakes, because you have feelings of Hiasa in your mind, you are attacked by wild animals." - Jain Saint:- Prabuddba Bharata (1934) P. 125-126. [357

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jise dekhate hI unhoMne cIkha mArI, jise suna kara ramaNa kA eka ziSya vahAM A gayA, aura usa jaharIle kAle sAMpa ko hAthoM meM lekara usake phaNe se pyAra karane lagA / aMgreja ne Azcarya se pUchA ki kyA tumheM isase bhaya nahIM lagatA ? usane kahA, jaba isako hamase bhaya nahIM to hameM isase bhaya kaisA ? jahAM ahiMsA aura prema hotA hai vahAM bhayAnaka pazu taka bhI yoga-zakti se prabhAvita hokara apanI zatrutA ko bhUlakara virodhiyoM taka se premavyavahAra karane lagate hai, " vAstava meM hiMsA dharma parama dharma hai aura yadi jaina dharma ko vizva dharma hone kA avasara mile to ahiMsA dharma ko apanA kara yahI duHkhabharA saMsAra avazya svarga ho jAye" / anekAntavAda tathA syAdvAda "The Anekantvada or the Syadvada stands unique in the world's thought If followed in practice, it will spell the end of all the warring beliefs and bring harmony and peace to mankind." Dr. M. B. Niyogi, Chief Justice Nagpur: Jain Shasan Int. hara eka vastu meM bahuta se guNa aura svabhAva hote haiM / jJAna meM to una saba ko eka sAtha jAnate kI zakti hai parantu vacanoM meM una saba kA kathana eka sAtha karane kI zakti nhiiN| kyoMki eka samaya eka hI svabhAva kahA jA sakatA hai / kisI padArtha ke samasta guNoM ko eka sAtha prakaTa karane ke vijJAna ko jaina dharma anekAnta athavA syAdvAda ke nAma se pukAratA hai / yadi koI pUche ki saMkhiyA jahara hai yA mRta ? to 'syAdvAdI yahI uttara degA ki jahara bhI hai amRta bhI tathA jahara aura amRta donoM bhI | 1. urdU mAsika patra 'o3m' (jUna san 1950) 10 20 / 3. Prof. Dr. Charolotta Krause: This book's P. 110. 358 ]

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ajJAnI isa satya kI ha~sI ur3Ate haiM ki eka hI vastu meM do viruddha " bAteM kaise ? kintu vicArapUrvaka dekhA jAye to saMkhiyA se bhara jAne vAle ke lie vaha jahara hai, davAI ke taura para khAkara acchA hone vAle rogI ke liye amRta hai| isaliye saMkhiye ko kevala jahara yA amRta kaha denA pUrA satya kaise ? koI pUche, zrI lakSmaNa jI mahArAjA dazaratha ke bar3e beTe the yA choTe ? zrI rAmacandra jI se ve choTe the aura bharata jI se bar3e aura donoM kI apekSA se choTe bhI, bar3e bhI! kucha andhoM ne yaha jAnane ke liye ki hAthI kaisA hotA hai, use TaTolanA zurU kara diyA / eka ne pAMva TaTola kara kahA ki hAthI khambe jaisA hI hai, dUsare ne kAna TaTola kara kahA ki nahIM, chAja gaisA hI hai, tIsare ne sUDa TaTola kara kahA ki tuma donoM nahIM samajhe vaha to lAThI hI ke samAna hai, cauthe ne kamara TaTola kara kahA ki tuma saba mUTha kahate ho hAthI to takhta ke samAna hI hai| apanI apanI papekSA meM cAroM ko lar3ate dekha kara sunAkhe ne samajhAyA ki isameM jhagar3ane kI bAta kyA hai ? eka hI vastu ke saMbaMdha eka dUsare ke viruddha kahate hue bhI apanI 2 apekSA se tuma saba sacce ho, pAMva kI apekSA se vaha khambe ke samAna bhI hai, kAnoM kI apekSA se chAja ke samAna bhI hai, sUDa kI apekSA se vaha lAThI ke samAna bhI hai aura kamara kI apekSA se takhta ke samAna bhI hai / syAvAda siddhAnta ne hI unake jhagar3e ko samApta kiyaa| aMgUThe aura aMguliyoM meM takarAra ho gayA / hara eka apane 2 ko hI bar3A kahatA thaa| aMgUThA kahatA thA maiM hI bar3A hU~, rukketamassuka para merI vajaha se hI rupayA milatA hai, gavAhI ke samaya bhI merI hI pUcha hai / aMgUThe ke barAbara vAlI uMgalI ne kahA ki hakUmata to merI hai, maiM saba ko rAstA batAtI hU~, izArA mere se hI [356

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hotA hai maiM hI bar3I huuN| tIsarI bIca vAlI aMgulI bolI ki . pratyakSa ko pramANa kyA? tInoM barAbara khar3I ho jAo aura dekha lo, ki maiM hI bar3hI hU~ : cauthI ne kahA ki bar3I vo maiM hI hU~ jo saMsAra ke tamAma maMgalakArI kAma karatI hU~ / vivAha meM tilaka maiM hI karatI hUM, aMgUThI mujhe pahanAI jAtI hai, rAjatilaka maiM hI karatI hUM / pAMcavI kanno aMgulI bolI ki tuma cAroM mere Age mastaka mukAtI ho, khAnA, kapar3e pahinanA, likhanA Adi koI kAma karo mere Age jhuke bagaira kAma nahIM cltaa| tumheM koI mAre to maiM bacAtI huuN| kiso ke mukkA mAranA ho to saba se pahale mujhe yAda kiyA jAtA hai / maiM hI bar3I hUM / pA~coM kA virodha bar3ha gayA to syAdvAdI ne hI use nibaTAyA ki apanI 2 apekSA se tuma bar3I bhI ho, choTI bhI ho bar3I tathA choTI donoM bhI ho| Rgveda,' viSNupurANa' mahAbhArata meM bhI syAdvAda kA kathana hai / maharSi pAtaJjati ne bhI syAdvAda kI mAnyatA kI hai / parantu "jainadharma meM ahiMsA tatva jitanA rasya hai usase kahIM adhika sundara syAdvAda-siddhAnta hai" "syAdvAda ke binA koI vaijJAnika tathA dArzanika khoja saphala nahIM ho sktii"| "yaha to jainadharma kI mahattvapUrNa ghoSaNA kA phala hai" / "isase sarva satya kA dvAra 1 indra mitraM varuNamAgnemAhuratho divyaH sa muparNo garutmAn / ekaM sadviprA bahudhA badatyagni yamaM mAtarizvAnamAhuH // -Rgveda maMDala 1 sUka 164 maMtra 46 / 2 vastvekameva duHkhAya sukhAyeA jamAya ca / kopAya ca yatastasmAd vastu vastvAtmakaM kutaH ||-vissnnupuraann 3 sarva saMzayitamati syAvAdinaH saptabhaMgIna yazAH / / -mahAbhArata a06, pAda 2 zloka 33-36 / 4 'mImAMsA zlokavArtika' pRSTha 316 zloha 21, 22, 23 // 5 AcArya AnandazaGkara va provAisacAMsalara hindUyUnivarsiTI jainadarzana varSa2 181 6-7 gaMgAprasAda mehatA : jainadarzana varSa 2, pR0 181 / 360 ]

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khula jAtA hai" / "nyAyazAstroM meM jainadharma kA sthAna bahuta . U~cA hai"| "syAdvAda to bar3A hI gambhIra hai" "yaha jaina dharma kA abhedya kilA hai, jisa ke andara vAdI-prativAdiyoM ke mAyAmayI gole praveza nahIM kara sakate' / "satya ke aneka pahaluoM ko eka sAtha prakaTa karane kI sundara vidhi hai" | "virodhiyoM meM bhI prema utpanna karane kA kAraNa hai"| "bhinna-bhinna dharmoM ke bheda bhAvoM ko naSTa karatA hai"| "vistAra se jAnane ke liye prAptamImAMsA aSTasahasrI', syAdvAda maJjarI' Adi jaina manthoM ke svAdhyAya karane kA kaSTa kreN| - - - - ---- -.- .- -- - ---- - - - -- 1. Hirman Jacobi: Jain Darshan, vol. IT P. 183. 2.3. Dr Thomas Chit Librarian, India Office Library, Londan : Jain Darshan P. 183. 4. mahAmahopAdhyAya AcArya svAmI rAmamizra : jainadharma mahatva, pR0 158 / 5. Prof... C. Bhattacharya: Jain Antiquary, vol, Ix " 1 to 14. 6. Anekantavad is philosophy of tolerationya rational exhortation and fervent appeal to realize truth in its manifolddess of broadening our views and saving from Darrowness out- look. As such Jainism is rational catholicism. -Satyamsha Mohan Mukhopadhyaya : (J.M. Mandal 63) P. 43. W. Anekantrada is the master- key of opening the heart locks of different religions. It is the main fountain of temporal and spiritual progress. It is the theory: of CUMULATIVE truth. --Mins Dappne Me Dowall (Germany):. The Jaina Religion & Literature, vol. I P. 160-176. 8.10. digambara jaina pustakAlaya sUrata se hiMdI aura aMgrejI meM mila sakatI haiN| [ 361

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sAmyavAda Trees give furits, plants flowers, rivers water to anyone wether aman, beast or bird. They do not enjoy themselves, but for the benifit of others. Man is the bi hest creatute, his serviees to others must be with heart.love, without any reg rd of revenge, gain or reputation in the same spirit as mother's to her child. '_ren. -Jainism A Key to True Happiness, P. 116. jainadharma kA to eka-eka aGga sAmyavAda se bharapUra hai| hara prakAra ko zaGkA tathA bhaya ko naSTa karake dUsaroM kI sevA karanA 'nizaMkita' nAma kA pahalA samyaktva aGga hai / saMsArI bhogoM kI icchAnarakhate hue kevala manuSyoM se hI nahIM balki pazu pakSI taka ko apane samAna jAna kara jaga ke sAre prANiyoM se bAMchArahita prema karanA 'niHkAMkSita' nAma kA dUsarA aGga hai / adhika se adhika dhana, zakti aura zAna hone para bhI dukhI daridrI galIca taka se bhI ghRNA na karanA, 'nivicikitsA' nAma kA tIsarA aGga hai| kisI ke bhaya yA lAlasA se bhI lokamUr3hatA meM na baha kara apane kartavya se na DiganA 'amUdRSTi' nAma kA cauthA zraGga hai / apane guNoM aura dUsaroM ke doSoM ko chipAnA 'upagUhana' nAma kA pA~cavA aGga hai| jJAna, zraddhAna tathA caritra se Digane vAloM ko bhI chAtI se lagA kara phira dharma meM sthira karanA 'sthitikaraNa' nAma kA chaThA aGga hai / mahApuruSoM aura dharmAtmAoM se aisA gAdA anurAga rakhanA jaisA gAya apane bachar3e se karatI hai aura vinayapUrvaka unakI sevA bhakti karanA 'vAtsalya' nAma kA sAtava aGga hai| tana, mana, dhana se dharma prabhAvanA meM utsAhapUrvaka bhAga lenA 'prabhAvanA' nAma kA pAThayAM aGga hai| jo mana, vacana aura kAya se ina AThoM aGgoM kA pAlana karate haiM, vahI samyagdRSTi jainI aura syAvAdI haiN| 1. AThoM bhAoM ko vistAra rUpa se jAnane ke liye prAvaka-dharma-saMgraha, pR0 43-64 / 362]

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karmavAda The theory of Karma as minutely discussed and analysed is quite peculiar to Jainism. It is its upique feature, --- Prof. Dr. B. H. Kapadia: VOA.vol II P.228. koI adhika mehanata karane para bhI bar3I muzkila se peTa bharatA hai aura koI binA kucha kiye bhI Ananda lUTatA hai, koI rogI hai koI nirogI / kucha isa bheda kA kAraNa bhAgya tathA karmoM ko batAte haiM to kucha isa sAre bhAra ko Izvara ke hI sara para thopa date hai ki hama bevaza haiM, Izvara kI marjI aisI hI thii| dayAlu Izvara ko hama se aisI kyA duzmanI ki usakI bhakti karane para bhI vaha hameM duHkha aura jo usakA nAma taka bhI nahIM lete, hiMsA tathA anyAya karate haiM unako sukha de ? jaina dharma Izvara kI hastI se inkAra nahIM karatA, vaha kahatA hai ki yadi usa ko saMsArI jhaMjhaToM meM par3a kara karma tathA bhAgya kA banAne yA usakA phala dene vAlA svIkAra kara liyA jAve to usake aneka guraNoM meM doSa AjAtA hai aura yaha saMsArI jIva kevala bhAgya ke bharose baiTha kara pramAdI ho jaaye| karma bhI apane pApa AtmA se cipaTate nahIM phirate / hama khuda apane pramAda se karmabandha karate aura unakA phala bhogate haiN| apane hI puruSArtha se karmabandhana se mukti prApta kara sakate haiM, parantu hama to strI, putra, tathA dhana ke moha meM itane adhika phaMse hue haiM ki kSaNa bhara bhI yaha vicAra nahIM karate ki karma kyA haiM ? kyoM Ate haiM , aura kaise inase mukti ho kara avinAzI sukha prApta ho sakatA hai ? bar3I khoja aura khuda tajarabA karane ke bAda jaina tIrthaMkaroM ne yaha siddha kara diyA ki rAga-rUSa ke kAraNa hama jisa prakAra kA saMkalpa-vikalpa karate haiM, usI jAti ke acche yA bure kArmANa [ 363

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vargaNAe~ (Karmic Molecules) yoga zakti se prAtmA meM khiMca kara AjAtI haiN| zrIkRSNa jI ne bhI gItA meM yahI bAta kahI hai ki jaba jaisA saMkalpa kiyA jAve vaisA hI usakA sUkSma va sthUla zarIra bana jAtA hai aura jaisA sthUla, sUkSma zarIra hotA hai usI prakAra kA usake zrAsa-pAsa kA vAyu maNDala hotA hai| vaijJAnika dRSTi se bhI yaha bAta siddha hai ki AtmA jaisA saMkalpa karatA hai vaisA hI usa saMkalpa kA vAyu maNDala meM citra utara jAtA hai| amarIkA ke vaijJAnikoM ne ina citroM ke phoTU bhI liye haiM, ina citroM ko jaina darzana kI paribhASA meM kArmANavargaNAe~ kahate haiM / jo pA~ca prakAra ke mithyAtva bAraha prakAra ke Avrata , 25 prakAra ke kaSAya", 15 prakAra ke yoga, 57.kAraNoM se AtmA kI ora isa taraha khiMca kara A jAte haiM jisa taraha lohA cumbaka kI yoga zakti se Apa se Apa khiMca pAtA hai aura jisa taraha cikanI cIja para garada AsAnI se cipaka jAtI hai, usI taraha kaSAyarUpI AtmA se karma rUpI garada jaldI se cipaTa jAtI hai| kamoM ke isa taraha khica kara Ane ko jaina dharma meM "pAnava" aura cipaTane ko bandha kahate haiN| kevala kisI kArya ke karane se hI karmoM kA pAsava yA bandha nahIM hotA balki pApa yA puNya ke jaise vicAra hote haiM una se usI prakAra kA acchA yA burA Azrava va bandha hotA hai| 1. dhyAyato viSayAn pusaH sahasteSUpajAyate / sagAtsaMjAyate kAmaH kAmAkrodho'bhijAyate // krodhAdbhavati saMmohaH saMmohAtsmRti vibhramaH / smRtibhrazAd buddhinAzo buddhinAzAtpraNazyati // -gItA a0 5, zloyA 62-63 2-4. Izvara mImAMsA (di0 jaina saha) pR0 62 . . 5.8, "rhe way for uan to become God." This book's rolt. hai vistAra ke liye 'mahAbandha' 'gomaTamAra karmakANDa' Adi jaina graMtha dekhiye / 346]

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isa liye jaina dharma meM karma ke bhAvakarma va dravya karma nAma ke do bheda haiN| vaise to aneka prakAra ke karma karane ke kAraNa dravya karma ke 84 lAkha bheda haiM jina ke kAraNa yaha jIva 84 lAkha yoniyoM meM maTakatA phiratA hai (jinakA vistAra 'mahAbandha' va 'gommaTasAra karmakAeDa' Adi hindI va aMjI meM chape hue aneka jaina pranthoM meM dekhiye) parantu karmoM ke ATha mukhya bheda isa prakAra haiM .. 1. jJAnAvaraNI - jo dUsaroM ke jJAna meM bAdhA DAlate haiM, pustakoM yA guruoM kA apamAna karate haiM, apanI vidyA kA mAna karate haiM, sacce zAstroM ko doSa lagAte haiM aura vidvAn hone para bhI vidyAdAna nahIM dete, unheM jJAnAvaraNI karmoM kI utpatti hotI hai jisase jJAna Dhaka jAte haiM aura ve agale janma meM mUrkha hote haiM / jo jJAna-dAna dete haiM, vidvAnoM kA satkAra karate haiM, sarvajJa bhagavAn ke vacanoM ko par3hate-par3hAte sunate-sunAte haiM, unakA jJAnAvaraNI karma DhIlA par3a kara jJAna bar3hatA hai - " 2. darzanAvaraNI - jo kisI ke dekhane meM rukAvaTa yA AMkhoM meM bAdhA DAlate haiM, andhoM kA makhaula ur3Ate haiM una ke darzanAvaraNI karma kI utpatti hokara AMkhoM kA rogI honA par3atA hai| jo dUsare ke dekhane kI zakti bar3hAne meM sahAyatA dete haiM, unakA darzanAvaraNI karma kamajora par3a jAtA hai| 3. mohanIya - moha ke kAraNa hI rAga-dveSa hotA hai jisa se krodha, mAna, mAyA, lobhAdi kaSAyoM kI utpatti hotI hai, jisake vaza hiMsA, jhUTha, corI, parigraha aura kuzIlatA pAMca mahApApa hote haiM, isa liye mohanIya karma saba kamoM kA rAjA aura mahAduHkhadAyaka hai| adhika moha vAlA mara kara makkhI hotA hai, saMsArI padArthoM se jitanA moha kama kiyA jAye utanA hI mohanIya karma DhIle par3a [ 665

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kara utanA hI adhika santoSa, sukha aura zAnti kI prApti hotI hai| 4. antarAya-jo dUsaroM ke lAma ko dekha kara jalate hai, dAna dene meM rukAvaTa DAlate haiM, una ko antarAya karma kI utpatti hotI hai| jisa ke kAraNa vaha mahA daridrI aura bhAgyahIna hote haiN| jo dUsaroM ko lAbha pahuMcAte haiM, dAna karate karAte haiM, una kA antarAyakarma DhIlA par3a kara una ko mana-bAMchitta sukha-sampatti kI prApti binA icchA ke Apa se Apa ho jAtI hai| 5. zrAyukarma-jisa ke kAraNa jIva deva, manuSya, pazu naraka cAroM gatiyoM meM se kisI eka ke zarIra meM kisI khAsa samaya taka rukA rahatA hai| jo sacce dharmAtmA, paropakArI aura mahAsantoSI hote haiM, vaha deva Ayu prApta karate haiN| jo kisI ko hAni nahIM pahu~cAte, manda kaSAya hote haiM, hiMsA nahIM karate vaha manuSya hote haiN| jo vizvAsaghAtI aura dhokhebAja hote haiM pazuoM ko adhika bojha lAdate haiM, unako peTa bhara aura samaya para khAnA pInA nahIM dete, dUsaroM kI nindA aura apanI prazaMsA karate haiM vaha pazu hote haiM jo mahAkrodhI, mahAlobhI, kuzIla, hote haiM jhUTha bolate aura bulavAte haiM, corI aura hiMsA meM Ananda mAnate haiM, hara samaya apanA bhalA aura dUsaroM kA burA cAhate haiM, vaha naraka Aya kA bandha karate haiN| . 6. nAmakarma-jisa ke kAraNa acchA yA burA zarIra prApta hotA hai / jo nigraMtha muniyoM aura syAgiyoM ko vinayapUrvaka zuddha AhAra karAte haiM, vidyA, auSadhi tathA abhayadAna dete haiM, munidharma kA pAlana karate haiM, unako zubha nAma karma kA bandha ho kara 366 ]

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cakravartI, kAmadeva, indra Adi kA mahA sundara aura majabUta zarIra prApta hotA hai / jo zrAvaka-dharma pAlate haiM ve niroga aura prabala zarIra ke dhArI hote haiN| jo nirmatha muniyoM aura tyAgiyoM ko nindA karate haiM, ve kor3hI hote haiM, jo dUsaroM kI vibhUti dekha kara jalate haiM kaSAyoM aura hiMsA meM Ananda mAnate haiM ve badasUrata, aGgahIna, kamajora aura rogI zarIra vAle hote haiN| 7. gotrakarma-jo apane rUpa, dhana, jJAna, bala, tapa, jAti, kula yA adhikAra kA mAna karate haiM, dharmAtmAoM kA makhola ur3Ate haiM, ve nIca gotra pAte haiM aura jo santoSI zIlavAna hote haiM ahaMtadeva, nigraMtha muni tathA tyAgiyoM aura unake vacanoM kA Adara karate haiM ve deva tathA kSatrI, brAhmaNa, vaizya Adi ucca gotra meM janmate haiN| 8. vedanIyakarma-jo dUsaroM ko duHkha dete haiM, apane duHkhoM ko zAnta pariNAmoM se sahana nahIM karate, dUsaroM ke lAbha aura apanI hAni para kheda karate haiM, vaha asAtA vedanIya karma kA bandha karake mahAduHkha bhogate haiM aura jo dUsaroM ke duHkhoM ko yathAzakti dUra karate haiM, apane duHkhoM ko sarala svabhAva se sahana karate haiM, saba kA bhalA cAhate haiM, unheM sAtA vedanIya karma kA vandha hone ke kAraNa avazya sukhoM kI prApti hotI hai| . ina pATha kamoM meM se pahale cAra prAtmA ke svabhAva kA ghAta karate haiM isa liye 'ghAtiyA' aura bAkI cAra se bAta nahIM hotA, isa liye ina ko 'aghAtiyA' karma kahate haiN| pA~ca samiti', pA~ca mahAvata', daza lAkSaNa dharma', tIna gupti, bAraha bhAvanA aura 22 parISahajaya ke pAlane se karmoM ke Asrava kA saMbara hotA hai aura bAraha prakAra ke tapa - - 1-6. " rhe way for man to become God." This book's rol I. [367

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tapane se pahale kiye huye cAroM ghAtiyA kamoM kA apane puruSArtha se, nirjarA (nAza) karane para AtmA ke kramoM dvArA chupe huye svAbhAvika guNa prakaTa ho kara yahI saMsArI jIva-AtmA anantAnanta jJAna, darzana, bala aura sukha-zAnti kA dhArI paramAtmA ho jAtA hai aura bAkI cAroM aghAtiyA koM se bhI mukta hone para mokSa (SALVATION) prApta karake avinAzI sukha-zAnti ke pAlane vAlA siddha bhagavAna ho jAtA hai| vIra-vihAra aura dharma-pracAra "bha0 mahAvIra kA yaha vihAra kAla hI unakA tIrgha pravacana kAla hai jisa ke kAraNa vaha tIrthaGkara' khlaaye"| -zrI svAmI samantabhadrAcArya : svayaMmastotra magadhadeza kI rAjadhAnI rAjagraha meM bhagavAna mahAvIra kA samavazaraNa kaI bAra AyA, jahAM ke mahArAjA zreNika bimbasAra ne bar3e utsAha se bhaktipUrvaka unakA svAgata kiyA / mahAzataka aura vijaya Adi anekoM ne zrAvaka vrata liye, abhayakumAra aura isa ke mitra zrAdika (Idrik) ne jo IrAna ke rAjakumAra the, bhagavAna mahAvIra ke upadeza se prabhAvita hokara jaina muni ho gaye the| lagabhaga 500 yavana bhI vIra premI ho gaye the / phaNika (Phoenecia) deza ke vANika nAma ke seTha ne to jaina muni hokara' usI janma se mokSa prApta kiyaa| - -- - - - - - - - - - - - - - - - - 8. Tirrb is a fordable passage accrues a sea. Because the Tirtbankar. discover and establish such passaga accross the sea of 'Sansar'. They are given title of Tirtbankara. -What is Jainism ? P. 47. 2. Dictionary of Jain Byography (Arrab) P. II & 92. 3.5 bha0 mahAvIra (kAmatAprasAda) pu0135, 130 / 368 ]

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videhadeza-rAjagRha se bha0 mahAvIra kA samavazaraNa vaizAlI AyA, jahA~ ke mahArAjA ceTaka unake upadeza se prabhAvita hokara sAya rAja-pATa tyAga kara jaina sAdhu hogaye the aura ina ke senApati siMhabhadra ne zrAvaka ke vrata grahaNa kiye the| . . vANijyagrAma meM jo vaizAlI ke nikaTa thA bha0 mahAvIra kA samavazaraNa pAyA to vahAM ke seTha Ananda aura inakI strI zivAnandA Adi ne una se zrAvaka ke vrata liye the| aGgadeza kI rAjadhAnI campApurI (bhAgalapura) meM bha0 mahAvIra * kA samavazaraNa pAyA to vahAM ke rAjA kuNika ne bar3A utsAha manAyA / vahAM ke kAmadeva nAma ke nagaraseTha ne una se zrAvaka ke 12 vrata liye / seTha sudarzana bhI jainI the, rAnI ke zIla kA jhUThA doSa lagAne para rAjA ne unako zUlI kA hukma de diyA to seTha sudarzana ke brahmacarya vrata ke phala se zUlI siMhAsana bana gaI, jisa se prabhAvita hokara rAjA jaina muni ho gye| polAsapura meM vIra-samavazaraNa AyA vo vahA~ ke rAjA vijayasena ne ma. mahAvIra kA bar3A svAgata kiyA / rAjakumAra aivanta to unake upadeza se prabhAvita hokara jaina sAdhu ho gae the , aura mAdAlaputra nAma ke kumhAra ne zrAvaka ke vrata liye / kozaladeza kI rAjadhAnI zrAvastI (jile goMDe kA sahaTa-mahaTa) meM vIra samavazaraNa pahu~cA to vahAM ke rAjA prasenajita (agnidatta) meM bhaktipUrvaka bhagavAna kA abhinandana kriyA' / loga bhAgya bharose rahane ke kAraNa sAhasa ko kho baiThe the, bha0 mahAvIra ke 1.9. bha0 mahAvIra (kAmatAprasAda) pR0 130-132 / . [366

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divyopadeza se unakA ajJAna rUpI andhakAra jAtA rahA aura ve dharma puruSArthI bana gaye' / vatsadeza kI rAjadhAnI kauzAmbI (ilAhAbAda) meM vIra samavazaraNa AyA to vahA~ ke rAjA zatAnIka vIra upadeza se prabhAvita hokara jaina muni hogaye / 3 kaliMgadeza (ur3IsA) meM samavazaraNa AyA to vahAM ke rAjA jitazatra ne bar3A Ananda manAyA aura sArA rAja-pATa tyAga kara jaina sAdhu hAgaye the / isa ora ke puNDa, bana, tAmralipti Adi dezoM meM bhI vIra - vihAra huA thA, jisa se vahAM ke loga hiMsA ke upAsaka bana gaye the / - hemAGgadeza - (maisUra) meM vIra-samavazaraNa pahu~cA to vahA~ ke rAjA jIvandhara bhagavAn ke upadeza se prabhAvita ho, saMsAra tyAga kara jaina sAdhu ho gaye the / azmakadeza kI rAjadhAnI podanapura meM vIra samavazaraNa AyA to vahAM kA rAjA vidradAja unakA bhakta hogayA " / rAjapUtAne meM vIra samavazaraNa ke prabhAva se vahAM ke rAjA va so rANA zrahiMsA premI bana gaye / yaha bha0 mahAvIra ke pracAra kA hI phala hai ki apanI jAna jokhima meM DAla kara deza kI rakSA karane vAle AzazAha aura mAmAzAha jaise jaina sUravIra yoddhA vahAM o hue / mAlavAdeza kI rAjadhAnI ujjaina meM vIra samavazaraNa pahu~cA to vahAM ke samrATa candrapradyota ne bar3A utsAha manAyA thA " | sindhu sauvIra pradeza kI rAjadhAnI rorUkanagara meM yIra-samava 1-11. bha0 mahAvIra (kAmatAprasAda) pR0 133-134 / 370 ]

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zaraNa pahuMcA to vahA~ ke rAjA udayana bha0 mahAvIra ke upadeza se prabhAvita hokara rAja chor3a kara jaina muni ho gaye the' / dazArNa deza meM bha0 mahAvIra kA vihAra huA to vahA~ ke rAjA dazaratha ne unakA svAgata kiyA / " pAzcAla deza kI rAjadhAnI kampilA meM bha0 mahAvIra padhAre to vahAM kA rAjA "jaya" unase prabhAvita hokara saMsAra tyAga kara jaina sAdhu ho gayA thA / saura deza kI rAjadhAnI mathurA meM bha0 mahAvIra kA zubhAgamana huA to vahAM ke rAjA uditodaya ne unakA svAgata kiyA aura 'usakA rAjaseTha jaina dharma kA har3ha upAsaka thA, usane bhagavAn ke nikaTa zrAvaka ke vrata dhAraNa kiye the / gAMdhAra deza kI rAjadhAnI takSazilA tathA kAzmIra meM bhI bha0 mahAvIra kA vihAra huA thA * / tibbata meM bhI jaina dharma pracAra huA thA / videzoM meM bhI ma0 mahAvIra kA vihAra huA thA / zravaNa belagola ke mAnya paNDitAcArya zrI cArukIrtti jI tathA paMDita gopAladAsa jI jaise vidvAnoM kA kathana hai ki dakSiNa bhArata meM 1-5 kAmatAprasAda bha0 mahAvIra pR0 134 - 135 / 6. The well known Tibetan Scholar fr. Tucci found distinct traces of Jain religion in Tibet. -Alfred Master, I. C. S., C. I. E: Vir Nirvanday in London, (World. J. Mission Aliganj, Eta) P. 5. 7. mahAvIra smRtigrantha (AgarA) 10 123, jJAnodaya (apraila 1951) jaina siddhAnta bhAskara bhA0 11, pR0 145, jaina hosTala megajIna (janavarI 1931) pR0 3, jaina dharma mahatva (sUrata) pR0 : 66-277. isI graMtha kA bhA0 11 [ 371

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bhArata para car3hAI kara dii| hindU rAjAoM ne deza kI svatantratA ko sthira rakhane ke liye usake viruddha morcA lagAyA / parantu usane apanI phauja ke zrAge gaunoM ke jhuNDa khar3e kara diye / kuTila nadI ke kinAre ghamasAna kA yuddha huA, kintu mAlUma yaha hotA hai ki jima samaya hindU saradAra maMtroM ke kAraNa asamaMjasa meM par3e hue mantraraNA kara rahe the usa samaya musalamAnoM ne unako cAroM tarapha se ghera kara AkramaNa kara diyA jisa se hindU hAra gaye / zrAvastI (jilA gauraDe ke saheTa- maheTa) ke jaina samrATa* suhila devarAya se apanA deza parAdhIna hotA na dekhA gayA vaha jina mandira meM gaye aura tIsare tIrthaGkara zrI sambhavanAtha jI kI divyamUrti ke sammukha deza aura dharma kI rakSA ke liye praNa kiyA ki vaha atyAcAriyoM ko deza se nikAla kara hI jinendra ke darzana kreNge| unakI pratijJA ko sabhI sainikoM ne duharAyA / 'mahAvIra kI jaya' ghoSaNA ke sAtha unhoMne dUra se hI gauna ke jhuNDa para tIra calA kara unako titara-bitara kara diyA" / musalamAnoM kI senA meM avyavasthA phaila gii| kaI dinoM taka ghora yuddha huaa| musalamAnoM ke bahuta se yoddhA mAre gaye / svayaM sAtAra masUda bhI isa yuddha meM kAma aayaa| jainavIra suhiladeva kA prata pUrA huaa| unhoMne bhArata mAM kI pavitra bhUmi kA svAdhIna dhvaja U~vA rkkhaa| mullA muhammada gajanabI nAma ke lekhaka ne jo sAlAra masUda ke sAtha thA 'tavArIkhe muhammadI' nAma kI eka pustaka likhI thI, jisake AdhAra se jahAMgIra ke zAsana kAla meM avdula 103. zrAvastI aura usake nareza suhiladevarAya (vaTai caina mizana) pR0 60-65 / 4. Smith : Journal of Royal Assistic Society (1900) P. 1. 5. Honey: Journal of the Asciatic Society, Bangal (1898) P. 84 6- 6. zrAvastI aura usake nareza suhiladeva pR0 62 . 428]

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taraha ke cAlukyavaMzI rAjAoM ne hara samaya jainadharma kI prabhAvanA kI' aura Smith ke zabdoM meM ve nizcit rUpa se jainadharma ke bar3e anurAgI rahe / rASTrakUTa vaMzI nareza bar3e yoddhA vIra aura candravaMzI kSatriya the| mahArAjA dantidurga dvi0 (745 - 056 I0) jainatramaM premI the / inake putra kRSNarAja pra0 (756 - 075 I0) para jaina AcArya zrI alaGkadeva jI kA gaharA prabhAva thA / govindarAja tR0 to itane yoddhA the ki zatru unake bhaya se kAMpate the / jisake kAraNa ye 'zatru bhayaMkara' nAma se prasiddha the / ye jaina sAdhuoM kA par3A pakSa karate the / inake samaya ke jainAcArya zrI vimalacandra jo itane mahAvidvAna the ki inhoMne inake mahala para noTisa lagA diyA thA ki yadi kisI bhI dharma kA vidvAn cAhe to mujhase zAstrArtha karale / inhoMne jaina muni zrI arikIrtti jo ko jainadharma kI prabhAvanA ke liye dAna diye the / inake putra amoghavarSa pra0 (814 -- 277 I0) jainadharmI' aura 'Adi purANa' ke lekhaka jainAcArya zrI jinasena jI ke ziSya the" / dhavala va jayadhavala Adi jaina - philauraphI ke prasiddha mahAn granthoM kI TokAe~ inhIM ke samaya huI thI' ' / jainAcArya zrI umAditya ne bhI apane 'kalyANakAraka' 1. "The Chalukayas of whatever branch or age, were consistently patrons of Jainism." - Prof, Sharma : J & Karnataka Culture. P 29. 2. "The Chakukays were without doubt great suppor ters of Jainism"-Smith Early Hist, of India. P. 444. 3-4. Some Historical Jain Kings & Heroes P. 40-43. 2. Hiralal, cat. of Mss, in C. P. & Berar, Int., J. & K. Culture P. 31, 6- 6. EPCar. IX P. 43, Med, Jainism 36, SHJK & H 43-44 30. Amoghavarsha was the greatest patron of Jainism and that he himself adopted the JAIN FAITH seems true''-Bom Gag. I 88P. 26 & Early History of Deccan. P. 95. 11-12. Some Historical Jain Kings & Heroes P. 45-46. 458 ]

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SEKSI W - PM jainadharma kA prabhAva 1 hama vaiSNava dharma ke anuyAyI the| hamAre ghara ke sAmane jaina mandira jI thaa| vahA~ tyAga kA kathana ho rahA thA / mujha para bhI prabhAva par3A aura maiMne sArI unake liye rAtri bhojana kA tyAga kara diyA / uma samaya merI zrAyu dasa sAla kI thii| eka dina maiM aura pitA jI gA~va jA rahe the| rAste meM ghanA jaGgala par3A / hama abhI bIca meM hI the ki eka zrI gaNezapramAda jI varNI zera-zeranI ko apanI ora zrAte dekhaa| maiM DarA, parantu mere pitA jI ne dhIre-dhIre NamokAra mantra kA jApa zrArambha kara diyaa| zera-zeranI rAstA kATa kara cale gaye / maiMne Azcarya se pUchA, "pitA jI! vaiSNava-dharma ke anuyAyI hote hue jainadharma ke mantra para itanA gaharA vizvAsa" ? pitA jI bole ki isa kalyANakArI mantra ne mujhe bar3I-bar3I ApattiyoM se bacAyA hai| yadi tuma apanA kalyANa cAhate ho to jainadharma meM dRr3ha zraddhA rakhanA / mujhe jainadharma kI sacAI kA vizvAsa ho gyaa| isakI sacAI se prabhAvita hokara samasta ghara bAra aura kuTumba ko chor3akara phAlguNa sudI saptamI vIra saM0 2474 ko Atmika kalyANa ke hetu maiMne jainadharma kI tujhaka padavI grahaNa karalI' / 1 merI jIvana gAthA, gaNezaprasAda varNI jaina anyamAlA, bhadainI ghATa, banArasa / kAlaya jaina-sandeza, [ 525.

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XIXXXKIDX x vicAra vindu xixixixxx XXXIXIX KIXIXIXK: KIXXXI XXXXXXXXXXXXOXOK. XXX ' bar3I upayogI hai bahuta pasanda hai na ke AdhyAtmika santa zrI 105 rA0rA0 sara seTha hukamacanda jI indaura ko ApakI pustaka kSullaka gaNezaprasAdajI varNI 4 hai 'vizvazAnti ke agradUta zrI* __yaha bahuta sundara aura bar3I varddhamAna mahAvIra' bahuta pasanda x payogI pustaka hai / ise deva AI aura unhoMne mujhe Adeza garI meM chapavAyA jAve tAki * diyA hai ki isakI 30 pratiyA~ zrI puruSa saba hI isameM lAbha * maiMgA lo / ThA ske| rAmanAtha zAstrI (pravacana-16-4-16.46) X (kopana maniaArDara 23-6-54)6 Kh'zhxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxx VERY INTERESTING VALUABLE CYCLOPAEDIA Shri Sahu S. P. Jain * Shri K. P. Jain, M. R. A. S. Hong. Director Ii'nrld Jain Mission * Afg. Director Sahu-Jain Lid. Let me congratulate 6 It is very interest you on the successfulx completion of your * ing and full of infor- unique work. Ichas be- * come a valuable cyclomation. paedia about Jainism (ilis letter of July 14, 1954) X (His letter of July 21, 1954) xxxxxxxxxxxxxxxxxxxxx raghunAthaprasAda baMsala dvArA kamala mudraNa sadana, sahAranapura meM mudrita xxxxx

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THE VOWS ARE VERY ESSENTIAL I have particularly noted the vous prescribed at page 528 and they are undoubtedly very essential to raise the moral and spiritual height of cur people. The difficulty with us unfortunately, has been not the *want of a proper philosophy of life, but the want of prac. tie of our ancient philosophy, From what I have seen all these years in all walks of life, I feel the necessity of ,,HON'BLE SHAI G. V. NAVALANKAR SPEAKER LOK SABHA INDIA. 7. f the principles, which we always have on our lips.Non-violence has to be a creed of the life of everyone of us. It is difficult to make it a creed. I requires the acquisition of a good number of qualities. L'nless a man shreds his fear-complex, speaks truth and looks upon others the same way in which he looks upon himself, it is not. possible for him to practise non-violence; and again, mere physical non-violence is not enough. There must be nonviolence in thoughts as well as in words and deeds. It is only when we begin in practise on a large scale nondialence of this type that we shall be able to realise full democracy, Mere absence of the foreigner or a machinery for election does not give us democracy in the reat sense. the term. In other words, it is necessary to spiritualise pur 2. individual as well as national life. (His letter No. 1954)

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