Caurasi Bol

Author(s): Padmanabh S Jaini
Publisher: Siddhantacharya Pt Fulchandra Shastri Foundation Roorkee
Catalog link: https://jainqq.org/explore/006505/1

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Seventh Siddhantacharya Pt. Phoolchandra Shastri Lecture Series Hemaraj Pande's Caurasi Bol By Professor Padmanabh S. Jaini University of California, Berkeley, U.S.A. Published by Siddhantacharya Pt. Phool Chandra Shastri Foundation, Roorkee 247 667 (India) Shri Ganesh Varni Digamber Jain Sansthan Naria, Varanasi 221 005 (India) Jain Education Intemational For Private Personal use only www.alebore

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Seventh Siddhantacharya Pt. Phoolchandra Shastri Lecture Series Hemaraj Pande's Caurasi Bol By Professor Padmanabh S. Jaini University of California, Berkeley, U.S.A. Published by Siddhantacharya Pt. Phool Chandra Shastri Foundation, Roorkee -- 247 667 (India) Shri Ganesh Varni Digamber Jain Sansthan Naria, Varanasi - 221 005 (India)

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All rights reserved (c) Siddhantacharya Pt. Phool Chandra Shastri Foundation Roorkee Shri Ganesh Varni Digamber Jain Sansthan Naria, Varanasi First Edition: 2007 A.D., Vir Nirvan Samvat 2533 ISBN No.: 81-86957-49-9 Price: Rs. 40.00 Available at: Siddhantacharya Pt. Phool Chandra Shastri Foundation A-10, Hill View Apartment I.1. T. Campus, Roorkee - 247 667 (India) Ganesh Varni Digamber Jain Sansthan Naria, Varanasi - 221 005 (India) Printed at: Ajay Printers & Publishers, 19. Civil Lines, Roorkee

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sAtavIM si. paM. phUlacandra zAstrI vyAkhyAnamAlA hemarAja pANDeya kRta caurAsI bola dvArA pro. padmanAbha esa. jainI kailiphorniyA vizvavidyAlaya barkale, yU.esa.e. prakAzaka siddhAMtAcArya paM. phUlacanda zAstrI phAuMDezana rUr3akI - 247 667 zrI gaNeza varNI digambara jaina saMsthAna nariyA, vArANasI - 221 005

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prakAzaka: (c) si. paM. phUlacandra zAstrI phAuMDezana, rUr3akI zrI gaNeza varNI digambara jaina saMsthAna, nariyA, vArANasI saMskaraNaH I. 2007, vIra nirvANa samvat 2533 AI esa bI ena naM. : 81-86657-46-6 mUlya: rU. 40.00 upalabdhatAH si. paM. phUlacandra zAstrI phAuMDezana e - 10, hila vyU apArTamenTa AI.AI.TI. parisara, rUr3akI 247 667 ( uttarAkhaNDa) zrI gaNeza varNI digambara jaina saMsthAna nariyA, vArANasI 221 005 ( uttara pradeza) mudraNaH ajaya priMTarsa eNDa pablizarsa, 16 sivila lAInsa, rUr3akI

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PUBLISHER'S NOTE The Seventh Siddhantacharya Pandit Phoolchandra Shastri Lecture was delivered by internationally renowned scholar Prof. P. S. Jaini, University of California, Berkeley on 20th October 2004 from 3:30 P.M. to 5:30 P.M. on the premises of Jain Math, Shri Shravanbelgola. The program was held under the auspices of National Institute of Prakrit Studies and Research, Shravanbelgola in the benign presence of H. H. Swastishri Charukeerti Bhattarak Mahaswamiji. Renowned scholar Pandit Dhanya Kumar Bhore, Karanja, presided over the lecture and delivered his remarks at the end of the questions-answer session. This lecture series coincided with the release of the English translation of Dhavala-Book One, an arduous task carried out by Dr. N. L. Jain. H. H. Swamiji kindly agreed to my request for holding the lecture in conjunction with this historic program of release of Dhavala, also by Prof. P. S. Jaini. It also gave me the unique opportunity of getting to know Prof. P. S. Jaini from close quarters. I always feel overwhelmed by the breadth and depth of the ocean of knowledge in which Prof. Jaini swims and dives so effortlessly. I thank him on behalf of the Siddhantacharya Pandit Phoolchandra Shastri Foundation, Shri Ganesh Varni Digambar Jain Sansthan, and the National Institute of Prakrit Studies and Research for being so kind to accept our invitation and deliver the lecture and hold a question-answer session. In the end. I bow before H. H. Swamiji for his constant support, patronage and inspiration for the programs that we strive to promote. Lord Gommateshwar stands tall guiding us in all our endeavors and programs; we offer our humble prayers to him. Zuiada e (ASHOK KUMAR JAIN) Secretary, Shri Ganesh Varni Digamber Jain Sansthan, Varanasi Chairman, Siddhantacharya Pandit Phoolchandra Shastri Foundation, Roorkee

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PREFACE It was a great honour for me to deliver the seventh Siddhantacharya Pandit Phoolchandra Shastri Lecture at the kind invitation of H.H. Charukirti Bhattaraka Mahaswamiji of Shravanbelgola, at a function held there on 20th October 2004, under the auspices of the National Institute of Prakrit Studies and Research. My academic carcer began in Varanasi in 1952 as a Lecturer in Pali at the Banaras Hindu University. It is there that I had the good fortune of meeting and conversing with revered Pandit Phoolchandraji, almost on a weekly basis. I was overwhelmed by his vast knowledge of the profound doctrines of Jainism, which he had expounded in his masterly editions of the Sarvarthasiddhi, the Dhavala, and the Samayasara-kalasha, and by the boundless enthusiasm with which he shared this knowledge with students eager to learn. In 1956 I joined the University of London and moved to the University of California at Berkeley in 1973. During this period I was able to combine my researches in Buddhism with Jainism, a task made easy by the numerous insights gained through reading such polemical works of Panditji as the Khaniya-Charcha (1963) and his most celebrated Jaina-Tatva-Mimansa, a copy of which he kindly presented to me with great affection during a meeting in 1979. Pandit Phoolchandraji. who relentlessly pursued Truth throughout his works, would have wholeheartedly approved this lecture on an unpublished work called Caurasi Bol, by Pande (Pandit) Hemaraj. He was a contemporary of Kavivara Banarasidas and is well known for his Hindi Balavabodha commentary (dated 1653 A.D.) on the Pravacanasara of Acharya Kundakunda. In Caurasi Bol, Pandit Hemraj, most probably for the first time, expounds on 84 Points of Contention between Shvetambaras and Digambaras, not moved, as he says at the end, by sectarian spirit, but by a desire to arrive at the true meaning (satya-artha) of the words of the Jina!

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I wish to take this opportunity to commend Dr. Ashok Kumar Jain for his dedication to the noble tasks entrusted to him by his eminent father our most revered Panditji Phoolchandraji Siddhantashastri. Berkeley, California Prof. P. S. Jaini

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Hen ande's Caurasi Bol by Padmanabh S. Jaini University of California, Berkeley In 1956 Professor Hiralal R. Kapadiya published an article called "Dikpata Caurasi Bol [Pratyukti]: (84 Bol Vicara) Rekhadarshana," describing the contents of an important metrical Hindi work by Upadhyaya Yashovijayaji.' At the end of this text we learn that it is a refutation of the [Sitapata] Caurasi Bol, i.e., EightyFour Points of Controversy between the Digambaras and the Shvetambaras, a composition by Hemaraj Pande: hemarAja pAMDe kiye, bola curAsI phera, yA vidhi hama bhASA vacana, tAko mata kiya jera (158) Professor Kapadiya informs us that he had asked a Shvetambara monk Candanasagaragani to search for a manuscript of this Digambara work. A handwritten paper manuscript of it indeed was found in Surat and was identified as the original work of Hemaraj Pande. However, Professor Kapadiya received from Surat only the first four and the last five verses of this manuscript, which he reproduced in his article. At the end of the fifth verse the author's name appears as Kavi Hema, who composed it for the benefit of one Kaurapala in the city of Agra. Unfortunately, the Surat manuscript was never fully edited or published, and we hear nothing more about it. My search in the catalogues of Jain bhandaras in Rajasthan, prepared by Dr. Kasturchand Kasliwal, yielded several entries for this important manuscript. I am indebted to Mr. Subhash C. Jain of Jaipur who, with the kind help of Dr. Kasliwal, obtained for me a xerox copy of one of these manuscripts, together with correct readings of several obscure words in it. The manuscript, listed as No. 320, has a total of 9 pages copied in Samvat 1723 (= A.D. 1666). Verse number 24 of this manuscript, which lists the eighteen defects (doshas) that are absent in a kevalin in the Digambara tradition, appears as a quotation in Upadhyaya Yashovijayaji's composition (verse no. 19). Thus it can be

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safely assumed that this work is identical with the one that formed the purva-paksha for the Shvetambara refutation. The author of the Caurasi Bol, Hemaraj Pande, is the same person who wrote the Hindi Pravacanasara Bhasha Tika called Balavabodha, published in the Pravacanasara of Kundakunda, edited by Dr. A. N. Upadhye. This work was completed in Agra in Samvat 1709 (= A.D. 1653) when Shah Jahan was on the throne of Delhi. We learn from a biography of Hemaraj, written by Dr. Kasturchand Kasliwal, that he was also the author of some fifteen additional works, several in verse, including the Caurasi Bol, which was completed in the same year as the Balavabodha." At the end of his brief article, Professor Kapadiya had expressed a wish that these two texts should be edited, translated, and compared to arrive at a better understanding of these two ancient Jain traditions: Ama prastuta kRtinuM anekavidha mahattva hovA thI ... ano vizeSa pracAra ane abhyAsa thavo ghaTe A mATe A kRtinuM samIkSAtmaka saMskaraNa taiyAra karAvI prakAzita karAvaM joIo. amAM pUrvapakSa tarIke hemarAja pAMDenI sitapaTa cauryAsI bola nAmanI kRtine sthAna Apa ghaTe, vizeSamAM prastuta kRtino gujarAtI anuvAda paNa Apavo joIo. sAthe sAthe sAmasAmI apAyelI dalIlo keTalI sabaLa ane prAcIna che te darzAvAvuM joio. The present edition of Hemaraj Pande's Caurasi Bol thus takes one more step in furthering a critical study of the manifold issues that separate the Digambara and the Shvetambara traditions. As is well known, two major issues, namely, kevali-bhukti (whether a kevalin, i.e., an Omniscient Being, partakes of food or not) and stri-mukti (whether a woman may attain moksha in that very life or not) dominate that debate. The Strinirvana-Kevalibhuktiprakarane, edited by Muni Jambuvijaya, is a most comprehensive collection of original and commentarial material available on these two topics. This has facilitated a good amount of modem research, notably, an article entitled, "Food and Freedom: The Jaina Sectarian Debate on the Nature of the Kevalin," by Professor Paul Dundas," and my own book Gender 2

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und Salvation: Jaina Debates on the Spiritual Liberation of Women." But the remaining issues are not less important and call for scholarly attention. Professor Kapadiya in his article takes note of some twentyseven major topics and puts together a longer list from the headings that appear in Upadhyaya Yashovijaya's "Pratyukti" published in the Gurjaru Sahitya Sangraha.* Hemaraj Pande's work contains eighty-four (caurasi) points (bol) presented in a composition of ninety-one verses in varieties of Hindi meters. The number eighty-four seems to have been deliberately chosen by him to match with the eighty-four hundred thousand varieties of yonis into which a jiva may repeatedly be reborn in the course of samsara (see verse no. 88). He is suggesting thereby that those who hold these views may not escape samsara. In the absence of any prior Digambara work on this topic, we might assume that he himself drew up this list and composed his verses accordingly. Upadhyaya Yashovijaya's refutation has one hundred sixty-one verses and yet his response seems to be limited to only some fifty-one topics. I list here in serial order the eighty-four points attributed by Hemaraj to the Shvetambaras. The Shvetambara refutation does not follow the same order of items nor does it address all the points and hence is given in a separate list. A brief outline of the eighty-four disputed views (vadas) attributed to the Shvetambaras by the Digambara shravaka Hemaraj Pande (numbers refer to the verses): Introductory verses with a brief account of the beginning of the Shvetambara sect during the time of Acarya Bhadrabahu. (1-18) The kevalin partakes of food by morsel (kavala-aharu). (19-24) The kevalin needs to answer the calls of nature (nihara). (25-27) The kevalin is subject to the suffering of disease (roga). (28) The kevalin may suffer attacks (upasarga), such as that which happened to Mahavira at the hands of Goshala. (29

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The Jina (like Vardhamana) attends school although he possesses avadhijnana at the time of his birth.'' (30-31) The Jina, prior to abandoning the household, distributes gifts for an entire year." (32) The Jina gives up clothes at the time of his renunciation but Indra, the King of Gods, places a length of cloth over his shoulder (deva-dushya).'? (33) In the absence of the ganadharas--the only human beings who can interpret the divya-dhvani--the Jina (Mahavira) preached his first sermon to the gods only.' (The Digambara point seems to be that if this were the case, then it would be wasted as the gods could not take any vratas. They believe that the Jina maintained silence for sixty-six days until Gautama, the first ganadhara-to-be, appeared in the samavasarana.)* (34-35) Mahavira's mother (Trishala) was not his natural mother because he was conceived in the womb of the brahman Devananda.'s (360) 10 The first Tirthankara, Adinatha, was born with a twin sister (yugaliya), and they became husband and wife. (36b) 11. In addition to his twin-wife, Adinatha married Sunanda, a second wife, who had become a widow (i.e., vidhavavivaha). 16 (37-38) 12. Mahavira was first conceived in the despicable family of a brahman. (39) 13. By the orders of Indra, Harinegameshi transferred that fetus into the womb of Trishala and this is called (by the Shvetambaras) a miracle (achera, i.e., 'ascarya)." (40-45) 14. The belief that only two Jinas, namely, Malli and Nemi, were unmarried, while in fact there were five. (According to the Digambaras, Vasupujya, Parshva, and Mahavira were also kumaras, i.e., unmarried). (45)

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15. 16. 17. 18. 19. 20. 21. 22. 23. 24. The belief that a kevalin (for example, Bahubali) would respectfully greet an other kevalin, like Rishabha.18 (46-47) A kevalin like Mahavira unknowingly suddenly sneezed (which suggests that the kevalin's body still has impurities). (48) Ganadhara Gautama paid respects to a non-Jaina mendicant [named Khandaka]. (49-50) A woman may attain moksha in that very life (stri-mukti). (5153) Tirthankara Malli was [not a man but] a woman. (54-58) A yugala (male and female twins) born in [the continent of Hari-varsha was snatched by a heavenly being (deva) and brought to the continent of Bharata where he made their bodies small (to suit the Bharata region, i.e., against the rule that a bhogabhumi person cannot come to the karmabhumis)." (59) They were anointed as king and queen in Mathura, where they ate meat and were reborn in hell (i.e., when in fact a person born in the bhogabhumi is reborn only in heaven). For this reason, the Shvetambaras consider this a miracle (achera). They maintain that the lineage of the Haris (Harivamsha) derives from this family. (In the view of Digambaras, this story violates the rules pertaining to the twins born in a bhogabhumi). (60-64) A muni does not break the aparigraha-mahavrata even when he keeps fourteen requisites (upakaranas, such as patras for collecting food and water, clothes, blanket, and so forth). (6567) Kala is not a separate dravya. (68-69). The ganadhara of Tirthankara Munisuvrata was a horse.20 (70) 5

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25. A muni may partake of meat under some special conditions. (70) A muni should beg food from different houses and eat that food at his place of residence. (70) It is not a sin if one beats up a person who reviles your doctrine. (70) Bharata was Brahmi's brother, and yet he wanted to make her his wife. (71) Bharata became a kevalin while still living in the household.21 (71) Draupadi was a virtuous wife but yet she had five husbands. (71) A mendicant disciple attained kevalajnana while carrying his teacher (called Candarudracarya] on his shoulders. (72) Mahavira was married.(72) Mahavira's son-in-law, called Jamali, disputed with him."' (72) Kapila was a kevalin and yet he danced.24 (72) Vasudeva (the father of Krishna) had as many as seventy-two thousand wives. (73) 36. Bahubali was taller even than five bow-lengths. (73) 37. A muni may receive food from a member of the shudra caste. (73) 38. Heavenly beings (devas) can have conjugal relationships with human females. (73) 39. A woman called Sulasa produced thirty-two sons from one oetus.25 (73) 6

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40. The first Vasudeva called Tripirshta was born from a nunati (?).26 (73) Mahavira visited non-aryan regions.27 (74) Mahavira preached to the mlecchas even in the fourth time period. (74) There is no fault if a person who is fasting takes medicine. (74) A cakravarti can have sixty-four thousand wives. (74) The nudity of a Jina in the samavasarana remains invisible. (75) The sky-cladness (i.e., nudity of a muni) is a cause for producing passions. (75) A yuti may keep a {walking] stick. (75) A yati may have ear ornaments (doubtful reading). 75 Marudevi (the mother of Jina Rishabha) attained moksha while riding on an elephant.(75) There is no fault if a weak muni takes food other than at the fixed times. (75) A householder may attain kevalajnana without undergoing the formal act of renunciation. (76) A person born as a candala may become a muni and attain mokshu. (76) It is acceptable to worship an ornamented image of the Jina. (76) 54. Moksha is possible without giving up clothes and ornaments. (77)

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55. The sun and moon in their original form came to greet Mahavira. (77) 56. The Digambara list of the eighteen faults from which a Jina is free is changed into a different list. (For example: They do not consider a kevalin to be free from hunger and thirst.) (78) 57. They also make changes in the list of thirty-four atishayas of a Tirthankara. (78) 58 Camara, the King of the Vyantaras, went to conquer the King of the Saudharma heaven."' (79) Seeing his adamantine stick, Camara then came to take refuge at the feet of Mahavira. (79) 59. 60. When a Jina attains nirvana, his body does not evaporate entirely like a lightning (contrary to the Digambara belief). (80) If a householder sees a muni who is suffering from lust, he may offer a woman to him so that he does not abandon his mendicant life. (80) Even the body of a kevalin can cause destruction of beings. (80) When Mahavira died, the gods gathered together and worshipped his jawbone.0 (81) 64. At the janma-kalyanaka of Mahavira, he shook Mount Meru (with his toe). (81) 65. There are only fourteen dreams, not sixteen (as the Digambaras hold), that foretell the birth of a Tirthankara." (81) 66. Gangadevi lived for fifty-five thousand years. (82) 67. Cakravarti Bharata merely followed the ways of the world (i.e., he was unattached like a monk while still ruling his kingdom). (82) 68. There are not ninenty-six bhogabhumnis. (86)

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69. There is no fault in taking water from a leather bag. (83) There is no fault in taking a meal prepared with ghee kept in a leather bag. (83). There is no fault in eating food that has become stale. (83) There is no fault in eating a whole fruit. (83) The goddess Nilanjana did not dance in front of Rishabha to make him renounce the world (doubtful reading). (84) Vardhamana resolved while still in the womb of his mother that he would not renounce the world as long as his parents were alive." (84) 75. Bahubali was born as a twin (yugala) (doubtful reading of lines 4 and 5). (84) Nabhi and Marudevi were twins (yugala) and Rishabha was born to them. (85) All yugalas have impurities in their bodies. (85) All shalaka-purushas (included in the list of sixty-three) have nihara (they respond to the calls of nature). (85) There are not one hundred Indras, but only sixty-four Indras. (86) 80. There are only twelve abodes of heaven, and not more. (86) 81. The Yadavas, although they followed the path of the Jinas, partook of meat. (86) A human being can Manushottara. (86) go beyond the mountain called 83. There are not twenty-four Kamadevas. (86)

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84. In the nine uppermost heavens, there is no minimum age limit (i.e., they all have the same age?). [The last line of verse 87 is missing. The meaning of the third line is not clear.] (87) Concluding verses: These are the eighty-four points (corresponding, that is, leading to rebirth in eighty-four hundred thousand yonis. Those who believe in these indeed are sporting in the ocean of sanisara. (88) In the city of Agra, there lives the wise and learned Kaurapala. For his sake Kavi Hema composed this poem. (89) I have not composed this work with any grudge (against the Shvetambaras) nor have I done this just to support my own view. This is a preaching consisting of truth. May it make good people happy. (90) May these words of mine, which reveal the truth, illuminate the hearts of all. May they tear the cover of darkness in the form of doubt. Let there be an increase of knowledge and happiness. (91) Thus ends the Caurasi Bol, the Eighty-Four Points of Controversy. I give below a list of the items found in Upadhyaya Yashovijayaji's/Dikpata Caurasi Bol [Pratyukti] based on the headlines appearing in the Gurjara Sahitya Sangraha, vol. 1, pp. 572-597. (Numbers at the end refer to verses.) Introductory verses give an account of the origin of the Digambara sect in Vira-nirvana samvat 609, as narrated in the story of a muni called Sahasamalla, a disciple of acarya Krishna. (1-17) The (Shvetambara) list of the eighteen defects (dosha) that are not found in a Kevalin differs from that of the Digambaras. (18-19) 2. The kevalin does eat food by morsel (kevali-bhukti). (20-23) 3. The Tirthankara's body has the same seven components (saptadhatus) as any other human being. (20-23) 10

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4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. The kevalin is subject to eleven kinds of hardships (parishahas). (24-33) The kevalin's speech consists of articulated words. (34) All shalaka-purushas have nihara. (35-37) Human beings may go outside the. boundary of the Manushottara Mountain. (38-39) Cakravarti Bharata attained kevalajnana while still in the state of a householder. (40-42) Moksha is possible even for those possessing non-Jain mendicant insignia (anyalinga-mukti). (43) It is possible for a woman, for example Malli-kumari, to attain moksha (strimukti). (44-47) Even after becoming a kevalin Bahubali greeted respectfully (vinaya) Jina Rishabha. (48) Tirthankaras do indeed give gifts of wealth for an entire year prior to their renunciation. (48) Kapila, a kevalin, danced [in order to convert five hundred thieves to the holy path of mendicancy as narrated in his story, and hence there is no fault in it]. (48) Malli and Nemi were the only two Jinas who did not marry. (49) Draupadi did marry all the five Pandava brothers. (50) A muni should collect alms by going from house to house (and not take his meal standing in one house as is the custom among the Digambaras). (50) It is proper to worship an image of a Jina with items such as musk (kasturi), etc. (51) 11

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18. A naked image of a Jina is not auspicious; it is proper to worship an image of a Jina with ornaments. (52-53) A Jina's nudity is not visible to anyone as Indra places an ambara (a piece of cloth) on his shoulder. (54) The ganadhara Gautama did honor a parivrajaka, a mendicant of a non-Jaina order, for the sake of dharma. (55) It is proper to make a sthapana of a Jaina monk (guru) in his absence similar to the image of a Jina. (56-57) Shatrunjaya is a holy place (tirtha). [This item is missing in the Digambara list.] (58) A Jain monk may give initiation (diksha) and even preach a sermon (both of which are auspicious activities) while still maintaining the shuddha-upayoga. (59-63) 24. Vasudeva (father of Krishna) had seventy-two thousand wives (i.e., more than a cakravarti. This is similar to Bahubali being stronger than Bharata).(64-65) 25. Jamali was the son-in-law of Jina Mahavira and he did start a wrong view (kumata, i.e., a nihnava). (66) A disciple of Candarudracarya attained kevalajnana (while he was carrying his sick teacher on his shoulders). (67) The vyavahara naya is as important as the nishcaya naya. (6876) The dravyarthika and the paryayarthika nayas are equally important. (77-87) Time (kala) is not a dravya. (88-92) Mahavira shook Mount Meru (with his toe) at the time of his janma-kalyanaka. (93-94) 31. The ganadhara of JinaMunisuvrata was not a horse, contrary to what the Digambaras have alleged. (The true story is that a 12

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32. 33. 34. 35. 36. 37. 38. 40. 41. 39. Mahavira sneezed. (124) 42. 43. 44. horse, a friend of the Jina in a former life, at the time of his death, received the teachings from him. He was reborn in heaven and he established an image of that Jina at Bhrgukaccha. That place came to be called Ashva-avabodha). (95-102) 45. The panca namaskara mantra consists of sixty-eight syllables. [This item is not found in the Digambara list.] (103-107) The Tirthankara teaches in Ardhamagadhi. (108-109) In the heavens the gods worship the jawbone of the Tirthankaras. (110) One can attain moksha even if born in low families. (111-114) There was the transfer of the embryo of Mahavira. (115) The transfer of embryo does not result in Mahavira having two fathers. (116-121) attained kevalajnana Bahubali having performed circumambulation (pradakshina) to the Jina Rishabha, a proper thing to do. (122-123) The bringing of the yugaliyas to Mathura from Hari-varsha to establish the Harivamsha is a form of achera. Such things do happen once in a while in the infinite time cycle. (125-129) Camara arrived in the heavenly abode called Saudharma. (130) Mahavira did wander in the non-aryan regions. (131) Gods may have sexual relations with human females. (131) The first preaching of Mahavira took place soon after his attaining kevalajnana and not after a silence of sixty-six days as believed by the Digambaras. (132-136) The mother of a Tirthankara witnesses only fourteen dreamsnot sixteen as believed by the Digambaras. (137) 13

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46. The thirty-four atishayas of a Tirthankara are correct as they are listed by the Shvetambaras. (The Digambaras are wrong in including "absence of hunger" as an atishaya.) (138) There is nothing wrong with taking water stored in a leather bag. (139) It is not improper for a monk to receive food prepared from ghee that has been stored in a leather bag. (139) Marudevi and Nabhi were twin brother and sister from whom Jina Rishabha was born. There is nothing improper in this considering the time when it took place. (140-141) 50. It is proper for a sadhu to keep patras for collecting food and water, clothes, and other requisites (upakaranas). (142-155) 51. The Jaina Agamas are indeed still in existence (a fact disputed by the Digambaras).(156-157) Concluding verses: Hemaraj Pande has composed Eighty-four Points (Caurasi Bol). Accordingly we also have refuted them in this spoken language (bhasha). There are in the words of Digambaras a hundred more faults, but why waste time on them? (158-159) A learned person has faith in that which is truthful, while a fool delights in falsehood. But if he were to trust only the true words and keep the company of saints, he would surely enjoy unbroken happiness. Thus says the Vacaka (i.e., Upadhyaya) Jasa (i.e., Yashovijaya). (160 161) I give below a copy of the manuscript of Caurasi Bol described above without any corrections, as only a single manuscript was available for this edition. Doubtful readings are indicated by (?). 14

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OM namaH siddhebhyaH / chappaya chanda sunaya poSa hata doSa mokSa mukha ziva pada dAyaka guNa maNi koSa sughoSa roSahara toSa vidhAyaka | eka anaMta sarUpa santa vandita abhinandita nija subhAva parabhAva bhAva bhAsei amaMdita / / avidita caritra vilasita amita caurAsI bola avicalita kalita nija rasa lalita sarva milita avilipta tana / ikatIsA savaiyA nAtha hima bhUdhara taiM nikasi ganeza citta bhUpari utArI ziva sAgara lauM dhAI hai| paramata vAda marayAda kUla unmUli jaya jina vidalita kaliladhana ||2|| - anukUla mAraga subhAya Dhari AI hai| budha haMsa sei pApamala kauM vidhvaMsa karai - suravaMza sumati vikAsi varadAI hai / sapata abhaMga bhaMga uThe hai taraMga jAmaiM dohA setaMbara mata kI sunI jinate hai marajAda | aisI vAnI gaMga saravaMga aMga gAI hai / / 2 / / milahi digaMbara syauM nahIM je caurAsI bAda | |3|| tinha kI kachu saMchepatA kahie Agama jAni / 15

Page #25
paDhata sunata jinike miTai saMsai mata pahicAni / / 4 / / saMsaya mata maiM aura hai aganita kalapita baat| kauna kathA tinha kI kahai kahie jagatavikhyAta / / 5 / / caupAIjagata rIti sauje na milAhI kahe achere jinmtmaahii| jAmai kathA kahI bahuterI saMsaya upajAvana bhava berI / / 6 / / tAtai setaMbara mata cAle saMsaya matI jAni nirabale bhadrabAhu svAmI ke bAre bAraha barasa kAla huvasArai / / 7 / / tahAM bhayo inako aMkurau krama krama baDhata bar3hata huva pUrau / kahavati kauM yaha jaina kahAvai bhojana savisa nAma jyoM pAvai / / 8 / / jo nara nAMhi vastu kA khojI so na sumata amRtarasa bhojii| aMtaradRSTi hoi ghaTa jAkai bhedabuddhi parakAsai tAkai / / 6 / / doharA - Akadugdha ara godugdha inamaiM bar3I vivek| eka ghaTAvai diSTi ko teja bar3hAvai eka / / 10 / / kahA bhayau jo pIta hai pItala kanaka na hoi| 16

Page #26
paragaTa karai vidagdha lakhi __ mugadha na jAnai soi / / 11 / / kahata yathAratha sau lakhai jAke, hoi sudisstti| kahA lakhai ravi kai udaya jo nara aMdha nikiSTi / / 12 / / kahai sunai kachu hota nahi jAke ghaTa parakAsa / soi nara nija akSasauM lakheM sulakSa vilAsa / / 13 / / jauM kaThora pASAna pari varasai muusldhaar| tau bhI megha na kari sakai komalatA gunasAra / / 14 / / tAvata jyauM pragaTa karai agani sudarba kurba / tyauM hI budha sata asata kA bheda karatu hai sarva / / 15 / / bhUsi uThatu svAna jyauM durjana suni suni baat| tauM bhI satyAratha kahai sudhI sadA avadAta / / 16 / / kahA karai savitA pitA . sabahI kauM sukha dei| AdhAsIsI yukta nara __so dukha sahaja lahei / / 17 / / yathAratha kalpita kahai ___je nara aMdha kubuddhi / baMdhana kari bhava vana bhamahi lahahi na kabahu na suddhi / / 18 / / vItarAga dUSanarahita 17

Page #27
- bhUSana bhUkula jaas| jisa jaga bhUSana deva ke kahahi ahAra garAsa / / 16 / / savayA ikatIsA kevalI AhAra karai mAnata hI lAgatu hai dUSana aThArai mahApramAda mohiyai| mohakarma nAsakAri bIraju anaMta dhArI tAhi bhUkha lagai aise kahana na sohiyai / / bhuMjata anaMta sukha bhojana sauM kauna kAja Adita ke vaMde kahauM kahA dIpa bohiyai / kAhU parakAra Isa kauM na kabala AhAra __ je kahe hai tinhakai jagyo hai pApa kahiye / / 20 / / mohanI karama nAsai vedanI kau bala nAsai visa ke vinAse jyoM bhujaMgama kI hiintaa| iMdinI ke gyAna sau na sukha dukha vedai jahAM vedanI ko svAda vedai iMdrIyI adhiintaa|| AtamIka aMtara anaMta sukha vedai jahAM bAhira niraMtara hai sAtA kI achiinnaa| tahAM bhUkha Adi asAtA kahA bala krai| visa kaNikA na karai sAgara malInatA / / 21 / / deva mAnasI kahI ahAra se tRpati hoi nArakIka jIvani kauM karma kauM ahAra hai| nara tiryaMca kai pragaTa kavalA AhAra eka iMdrI . dhAraka ke lepa ko AdhAra aMDe kI viradhi hoi ojAhAra sevana tai paMkhI ura USamA tai tAkI bar3havAra hai| 18

Page #28
nokarmavarganA ko kevalI kai hai AhAra thitikAraka hai jo na savikAra hai||22|| doharAaura jIva ko lagata nahi tanapoSaka sukhdaai| samaya samaya jagadIpa kauM lagai varaganA aai||23|| chapayakSudhA triSA bhaya doSa roga jara maraNa janama mada moha kheda paraseda nIda vismaya ciMtA gada rati vissaad| e doSa nahi aSTadaza jAkai kevalagyAna anaMta darasana sukha vIraja tAmai nahi sapata dhaatu|| saba mala rahita paramaudArika tana sahita aMtara anaMta sukha rasa sarasa sau jinesa muni pati sahita / / 24 / / doharAjihAM AhAra banai nahIM tahAM kyauM hoi nihaar| paragaTa dUSana dekhiyai isameM kauna vicAra / / 25 / / kalapi vikalapI kahatu hai aura doSa vikraal| nirmala kevalinAtha ke hai nihAra malajAla / / 26 / / 19

Page #29
caupaI jau muni tapavI riddhi ke dhArI gahata ahAra te na niihaarii| kyauM kari sakala jagata ke svAmI __ kareM nihAra amalapadagAmI / / 27 / / doharAjAkai dekhi miTai vikaTa ghora upadrava vrg| doSa hoi tAkauM kahai roga upasarga / / 28 / / aura savaiyA ikatIsAkahai, kou krodha sAlA (?) huvau hai gosAlA muni tini tejojvAlamAlA chor3I prjltii| vIra ke samosaraNi dAhe jina doi muni tAkI jhAla svAmIhU ko pahucI uchltii|| tahAM bhayo upasarga nAhI uSamA tai phiri udarakI vyAdhi lai Amalo prjvltii| paragaTa doSa jAMni tajai jaisau saradhAna jJAnavAna jinikai sujoti jagI bltii||26|| doharAjanamata hI mati zruti avadhi tIna gyAna ghaTa jaas| kahai paDhayau vaTasAla sauM vardhamAna gunavAsa / / 30 / / kahai aura sitavAsa saba (?) jaba jina hoi viraag| eka varasa lauM dAna de 20

Page #30
aMta karai ghara tyAga / / 31 / / jina vairAga dasA dharata tyAga saba para bhAva / kahA jAni ApanauM karoM pAchai dAna batAva / / 32 / / dharai digaMbara dasA jina pAche aMbara aani| iMdra dharai jinakaMdhapari yaha saMsayamati mAni / 33 / caupaI. ganadhara vinA vIra kI dhanI niphala khirI na kAhU maanii| samakita vrata kA bhayA na dhArI kou tahAM kahai savikArI / / 34 / / doharAkai na khirai jau khirai tau hoi saphala thkiik| khirai phalavinA je kahai / tinakI bAta alIka / / 35 / / aDilalokanAtha so jinavara jAkauM pUta hai tisa mAtAsyau kahai aura parasUta hai| AdinAtha kau pragaTa kahuta hai jugalIyA tinihIMko phiri kahai bhae te patitiyA / / 36 / / 21

Page #31
caupaikahai jugalIyA kou muMvau ___ tAkI tiyana raMDApau huvau / soI riSabhadeva ghari AnI bhaI sunaMdA dUjI raanii||37 / / soraThAkarai na niMdita kAja, jo samAnika hoi jn| kyoM kari zrI jinarAja, karai akAraja vidhikarana ||38 / / kahai kou kahai kou riSabha thau vipra tisUM devAnanda tiya tA garbhi jina vIra utryo| dina asI tinila (?) basyau tihAM taba iMdra sama? hIna jAti duja kula viSai mahApurUSa avatAra jogi nAMhi tAteM karauM aura garabha saMcAra / / 36 / / sauraThAkIyau indra Adesa hiranagaveSI devko| kIdhau tAsa paravesa trisalAke tini garbha meM / / 4 / / caupaipahilai garbha kyauM na hari lInau AsI dina bItai kyauM kInau / pahilai kahA jAnai ho nAhI kahA vicAri dhAri manamAMhIM / / 41 / /

Page #32
aDilladija gharavAsi siddhAratha ghara jaba saMcariu / garabha kalyAnaka kahI kahAM jinako kryo|| jau duja ghari tau haui hInatA isakI siddhAratha ghari kIyA na banai hadIsa kii||42|| jau donau ghari tau kalyAnaka chaha ganau / / jo donau kai nAhi tucha paryo hIlanau / sIlabhaMga tau hoi jinezvaramAta kA jAtai vIra nAMhi siddhAratha tAta kA / / 4 / / caupaijahAM bAta kA nAMhi niberI(rA) tahAM kalapi kare kahai acheraa| aisI bAnI mUDha bakhAnai darasana moha lIna srdhaanai||44 / / doharApaMca kumAra jinesa hai satyAratha mata mAMhi / malli nemi eha kumara kahai doi arU naahi||45|| tIrthaMkara jinakauM namai sAmAnika jina hoi| kahai bAhubali kevalI namyau riSabha ke paai||46|| savaiyA ikatIsAarihaMta pada vaMdi vaMdaka sarUpa merau aise bhAva paramAda gunatAi bahe hai| 23

Page #33
sAtamI dharA tai Agai AtamIka rasa jAgai tahAM vaMdyavaMdaka vibhAva nAhI rahe hai|| sAdhakadasA maiM jahAM bAdhaka hai aise bhAva / __tahAM jina jina vaMde maMda kaise kahai hai| pUrana sarUpadhArI vItarAga avikArI vaMdanIka ekai mAMnI gyAnI saradahai hai||47|| savaiyA teIsAkevalagyAnaviSai jinavIra kahai anajAna acAnaka chIMkyau / so na banai taba chIMka uThe jaba vAta kaphAmaya pitta jIkau / / dhAtu vivarjita nirmala i(I)sa ___ sarIraviSai nahI roga ratIkau / chIka kalaMka aDaMkita aMkita suddha dasA tahi doSa nahIM kau||48 / / aDillatiradaMDI tApasI kulaMgI bhesa racai Avata suni jina vIra nAtha upadesayau (?) / gautama svAmI ganadhara vrata dharai jaina kauM vAkI sanamukha gayau bhavAtisauM lena kau / / 46 / / doharAavirata samyakadarasanI karai na kumatI mn| kyoM kari ganadhara pUjya pada karai subha gati vidhAna / 50 / / 24

Page #34
jAkI solaha svarga taiM Age nAhI gamya | tisa nArIko yau kahai ramyai (?) mokSapada ramya / / 51 / / savaiyA ikatIsA - jAkai saba maladvAra dhAre hai nigoda bhA (?) ra kabahUM na avikAra hiMsAte rahatu hai / sithila subhAva lie parapaMca saba kie lAja kau samAja (?) dharai aMbara bahuta hai / / chaTThA gunathAMna nAMhi thiratA na dhyAna mAMhi mAsa mAsa ritu tAhi saMkatA lahatu jagata vilaMbinI kauM hInadasA laMbinI kau hai / yAtai hI nitaMbinI kau maukha na kahatu hai / / 52 / / doharA mukati kAminI kau ramai na kAminI ........... hoi (?) paragaTa hI dekha / / 53 / / samaya virodha dekhIyai paragaTa cita na vicAra | mallinAtha jinako kahai mallikumAri nAri / / 54 / / aDillasvargabhUmi pAtAla loka mai dekhiyau nArI nAyaka sunau kahUM na viseSiyai / jagatabaMdhu arihaMta devapada kau dharai para adhIna Acarai / / 55 / / jo hInaniMdapada 25

Page #35
caupai jau nArIkauM janapada mAnau tau tAkI pratimA kari jAnau / purUSa AkAra eka hI baMdau nArI rUpa kyauM na abhinaMdau / / 56 / / jau nitaMbinI bana sohai kacarUpAdika maMDita ho hai / tau lajjA kari kAminI rUpI kyauM kari jinavara hohi anUkhI / / 57 / / doharA jAke darasana parasata rAgAdika miTi jAi / tisa nararUpI IsakauM navAi / / 58 / / caupar3a kahai yugala harikheta nivAsI kAhU deva hasyau savilAsI / pUraba baira jAni dukha dInau soi bharatakhaMDa phiri Anyau avagAhana kari chAyau kInau / / 56 / / mathurAnagara rAja de mAnyau / pApI kari tini mAMsa khavAyau naraka nagara ke paMtha calAyau / / 60 / / tisake kuli harivaMsa bakhAnai satyAratha upadesa na mAnai / jugala sarva hI suragatigAmI vaMdau sIsa doi kosa kI tisakI kAyA naraka na sevahi tiriyu pariNAmI ||61 | surakyauM kari laghu rUpa bnaayaa| (?) 26

Page #36
jau tuma Isahi acherA mAnau tau bhI nAhi banai mani Anau / / 62 / / kAlaanaMta anaMta gae tai| eka eka hI yugala gahetai saba harikheta bhUmi kA khAlI vhai kai miTai jugala paranAlI / / 63 / / doharAsaba gaNatI ke yugala hai ghaTe baDhe nahIM koi / maraNa kAla hI jugala kai Ai yugalIyA hoi / / 64 / / rAkhata caudaha upakaraNa muni kau nAhI doSa / parigraha tyAgadasA viSai karihi parigraha poSa / 65 / / jahiM paramANu samAna nahi parigraha graha ko sNc| tahAM kahI kyoM kari banai vastrAdika parapaMca / / 66 / savaiyA ikatIsAkAla pAya maile hoi AsA hoi dhovana kI dhoyeM nAsai saMsaya meM aura bhavisa tAre nAsa bhaye mAMgane ko trAsa hoi nAsane ke DarateM sudhyAna viSai thiratA visAre hai|| deha duti maMDana hai brahamacarya khaMDana hai jinaliMga laMDana hai tAtai paTa DArai hai| saMvara dharanahAra aMbara se avikAra hoi ko niraMbara digaMbara hI dhArai hai||67|| 27

Page #37
doharAsamayAdika parajAya kau kAla haraSaM (?) samujhAhi / kAla aNU jANai nahI te asaMkhya jagamAhi / / 68 / / chappaya kAla aNU jo nAhi samaya tau hoi kaho te suthira / vastuvina nAMhi nAsa utapatti tahAtai asana (?) jnm|| jai hoiho uSara (?) - zrama jagata meM vRddhi hou paradhAna (?) / aura kSaNabhaMguramata mai nahi sadhai vastu sImA citra (?) / / prala(ya) janama nAsa thirabhAva binA thiratA nimitta / samayAdikI kAla aNU jagi kahahi jina / / 66 / / savayA ikatIsAmAnai jo munisuvrata ko ganadhara ghauro bhayau kAhU kAja ke nimitta mAMsa mani gahe hai| ghari ghari vihari anna mAMgi mAgi kahai muni thAna Ani bhojana ko lahai hai|| nijamata niMdaka ko Thaura mArai pApa nahIM nirdaya subhAva dhari kAhUkI na sahai hai| sAcI vAta jhUThI kahai vastu ko na bheda lahai haTha rIti gahai rahai mithyA vAta kahe hai| 70 // bharatanai brAhamI bahani kahai nArI kInI mahAsatI doSa lAi bhavavAsa cahai hai| ____ 28

Page #38
grahavAsa vasatai hI kevalI bharata bhayau ArasI ke maMdira mai mAni niravahe hai|| draupadI satIkau kahai bhai paMca bharatArI ___ aMdhabaMdha bhArI kari saMkaTa mai phahai hai|| sAcI vAta jhUThI kahai vastu ko na bheda lahai haTha rIti gahi rahai mithyA vAta kahai hai| 71 / / kou muni kaMdha pari paMtha mai guru kau lie caleM jAta kevalI bhayo hai sarahai hai| kahai hai jamAi vIranAtha ko jamAlI nAmA ___vIra hai kumArau suni larane ko khahai hai|| krabaka dhravaka kari kevalI kapila nAcau / mUrakha rijhAvane ko aisI mAni rahai hai| sAMcI vAta jhUThI kahai vastu ko na (bheda) lahai haTha rIti gahi rahai mithyAvAta kahai hai| 72 / / chapayakahai bahuttari sahasa bhai vasudeva badhUgana dhanuSa paMca sai ucca bAhubali kahihi dhau~ tn| sUdrajAti ghari asana karata muni doSa na pAvai deva manuSyaNI bhoga bhogavai hi surata vadhAvai (?) / / eka garabhamAMhi sulasA dharai suna battIsa bane nahi (?) pahilai tripiSTa vasudeva kI nAnati (?) utpati mAnahi 73 / / mAnai vIra vihAra anAraja desa bhUmi para 29

Page #39
kahihi malecha caturtha kAla sAre huye (?) bhari (?) / devalokatai cAri kosa kau kahi avadhArai prANa jAta vratabhaMga karata nahi pApa vicaarai|| upavAsa mAMhi oSadha labhata vratI na dhArai doSa mala causaThi hajAra nArI rAkhai cakravarti dhari tana navala (?) |74 / / samosaraNa jina nagana nAMhi dIsai paravAnaiM (?) avikra tana(?) nabhavastra rAga kArana srdhaanhi| lAThI rAkha jatI kahe arU karNa vadhAvahi (?) jaga (gaja) upari hI mugati gai marUdevi batAvahi / / nArI agamya duradhara kaThina paMca mahAvrata paga dhrhi| nahi lahahi doSa balahIna muni vAravAra bhojana karahi / / 75 / / gItA chandadaravittaki kriyA vina bhAva liMga gRhastha kevala pada dhre| caMDAlAdika jAti tahi muni mukati tanava (?) basi krai|| AbharNa sahita jinesa pratimA rAgakAraNa maante| anamila bakhAnahi aura mAnahi kalapanA saradhAnateM / / 76 / / sAbharaNa basana mugati cAhai mAni paragraha haTha ghai| ravi caMda maMDala mUla AyA vIra vaMdana kau kahai / / sAsutI gati marajAda meTahiM sUra sasi kI jaante| 30

Page #40
dUSana aThAraha mAhi badalai kahai aura savArikai ! jinima (?) tai bAnatai (?) anamila bakhAnahi aura mAnahi kalapanA saradhAnatai / 77 / / cautIsa atisaya badala keI gahahi aura vicArikai // | vinAsI sauM (?) larahi muni doSa raMca na anamila bakhAnahi aura mAnahi kalapanA saradhAnatai / / 78 / / sodharama surapati jItane ko camara viMtarapati gayau / tasu vajradaNDa vilAsa paMDita kahihi vara sarani bhayau / / kara pUSata (?) mari gayai na khirai yugala tanu paravAna hai / anamila bakhAnahi aura mAnahi kalapanA saradhAna hai / / 76 / / nirabAna hota jinesa kAyA khirai dAminI bata hI vara nAri de thira karai zrAvaka dekhi kAmI muni kahI / / kevalI tanu tai jIvabadha hai kahai mata madapAna tai / anamila bakhAnahi aura mAnahi kalapanA saradhAna hai | |80|| sura mile jina dAr3ha pUjahi iMdra jina jaba siva gayai / jina vIra merU acala calayauM janama kalyAnaka samai || jina janama sUcaka supana caudaha aura nahIM mana AnataiM / anamila bakhAnahi aura mAnai kalapanA saradhAna hai / / 81 / / 31

Page #41
dohAgaMgA devI syau kahai pacapanna varSa hjjaar| cakravarti bharatesa nai kiyo loga vyavahAra / / 2 / / aDillabhogabhUmi chAnavai na ganahi uchedi ke __ carma nIra mai doSa na lAgai vedi kai| ghRta kari sAdhita vAsI bhojanu letu hai sAre phala kau bhuMjata doSa na detu hai||83|| savayA ikatIsAriSabha virAgatA nimitta nIlaMjanA nRtya mAnai nahI deva devI kI (?) kInI vidhAna kii| mAtA pitA jIvateM virAgatA kauM nAhi dharai vIra varddhamAna jaisI garbhavAsa Ana kii|| bAhUbala ko kahai ki yugala sarUpa dhArI hADa pUjai kauDe(?) thApi kahai parivAna kI(?) / nAbhi marUdevI ke jugala dharama mAnatu hai| tina hItai jina utapatti saradhAna kii||84|| caupaihohi jugalIyA saba maladhArI kahai salAkA puruSa nihaarii| causaThi indra na adhike jAnai bAraha devaloka hI mAnai / / 85 / / je jAdau (- yAdava jina mAraga pakSI

Page #42
tinakau kahai mAMsake bhkssii| manuja mAnuSottara ke Agai jAhai kahai na dUSana lAgai / / 86 / / roDakakahai nAhI nAhI kAma cauvIsa aru navai navottare laghu samudra mAMna naahii| airApati nara taji kheta eka soM sAThi maahii| ............... ||87 / / caurAsI lakha joni hai e caurAsI bol| jai mAnai te mAni hai bhavasAgara kallola ||88|| dohAnagara AgarA maiM vase kaurapAla sgyaan| tisa nimitta kavi haima nai kiyeM kavitta paravAMna / / 86 / / doSa bhAva dhari nahiM kIyo kiyo na nija mata poss| satyAratha upadesa yaha karyo sujana saMtoSa / / 60 / / satyAratha vAnI pragaTa ghaTa ghaTa karau udota / / saMyama (saMsaya) timira paTa(la) phaTai / baDhyau gyAna sukha hota / / 61|| iti caturAsItirvAdaH sarva pAkhaMDa... iti caurAsI bola samAptaH / / 33

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likhataM svAmI veNIdAsa avaraMgAvAdamahi saMvat 1723 posa sudi Up The WE UT]........... TE Then tal & 31ch Ca 7 ......... 910711 jetje en ....... | Hahl4 vii HET IT NOTES - rimi Juin Satya Prukash, vol. 21. I would like to thank Dr. John Cort for providing me with a copy of this article. Kasturchand Kasliwal, ed., Rajasthan ke Juin Shustru Bhandaron ki Gruntha-suci, Jaipur 1957, part 2, entry # 320. Pravacanasara of Kundakunda, ed. A. N. Upadhye. Rajacandra Jaina Shastramala, Agas 1964, pp. 105-106. 4. Kasturchand Kasliwal, Kavivar Bulakhichund Bulukidus, erum Hemaraj, Sri Mahavira Grantha Akadami, Jaipur 1983, pp. 205-228. 5. Strinirvuna-Kevalib huktiprakarane of Shakatayana, ed. Muni Jambuvijayaji, Jaina Atmananda Sabha, Bhavnagar 1974. Paul Dundas, "Food and Freedom: The Jaina Sectarian Debate on the Nature of the Kevalin." Religion, vol. 15, London 1985, pp. 161-198. See also P.S. Jaini, "Kevalibhuktivicura of Bhavasenu: Text and Translation," Researches in Indian and Buddhist Philosophy: Essays in Honour of Professor Alex Wayman, ed. R.K. Sharma, Delhi 1993, pp. 163-178. 7. P. S. Jaini, Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women, Berkeley 1991. See Hiralal Kapadiya. Gurjaru Sahitya Sangraha, Part I (1936) pp. 572-597. An earlier edition of this appears in Sri Prukurana-Ratnakara, Nimayasagara Press (1983) Part I pp. 566-674. Hemaraj Pande's Sitapata Caurusi Bol has no precedence; no earlier collection of such doctrinal points have 34

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been discovered. It should however be noted that this work did not spring up in an accidental manner. It is a product of a great upheaval caused by the rise of a movement called Adhyatmikashaili, or Spiritual Movement that flourished in the 16th and 17th centuries in North India, especially in the region surrounding Agra in UP and Jaipur in Rajasthan. No individual has been credited with the starting of this movement, but rather a group of Digambara and Shvetambara householders (shravaka-s), prominent among whom is the poet (Kavi) Banarasidas, the famous author of the the Hindi Samayasard-Nataka. This poetical work was based on the Samayasara of Acarya Kundakunda and a commentary thereupon called the Atmakhyati-Tika by Amrtacandra Suri. This work was completed in 1636, some seven years before his death in 1643. His work created a major dissension within the Shvetambara community primarily because Banarasidas, a wealthy man bom in the Shrimali merchant caste was a Shvetambara by birth. He was known to be a lay disciple of one Bhanuvijaya Suri of the Shvetambara Kharataragaccha. He had come under the sway of the teachings of Acarya Kundakunda, notably that of the nishcaya-nuya expounded in the Samayasara. His Hindi Samayasaru-Nataka became a magnet for attracting a great many people of the Digambara and Shvetambara communities to this movement. The Shvetambaras veered towards a onesided understanding of this profound doctrine which resulted in their abandonment of all ritual activities such as worshipping in the temples, taking the vows from the sadhus and performing confessions and so forth required of a true Jaina householder. Two prominent Shvetambara writers alarmed by this defection undertook to combat the influence of Banarasidas and wrote highly academic and extensive works in refutation of this movement. The first among these was none other than the Upadhyaya Yashovijaya, the author of the Pratyukti given above whose date is given as 1624-1688. The title of his work itself is revealing: Adhyatma-mata-pariksha where he mentions Banarasidas by name saying that he will examine the various tenets held by him and his followers who claim themselves to be the Neo-Digambaras. This major Sanskrit work of 461 pages with a Hindi translation) by Abhaya Shekhara Muni was published in Bombay circa 1940. 35

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The second author is Upadhyaya Meghavijaya (c. 1653-1704), a Shvetambara muni of the Tapagaccha, and a contemporary of Upadhyaya Yashovijaya. The title of his work is Yukti-prabodha-nataka which seems to be a response in kind to the Samayasara-nataka of Banarasidas. In this work Meghavijaya openly calls Banarasidas an apostate from the Shvetambara orthodoxy and strives to refute a great many doctrinal points characteristic of the Digambara tradition. Prominent among them are of course the two, namely whether a Kevalin does or does not partake of morsel food (kavalahara), and whether a woman, that is a nun, is capable of practicing the mendicant vows (maha-vratas) to perfection and attain moksha in this very life. Closely attached to these two primary disputes are the problems concerning the definition of parigraha, that is whether a mendicant's clothes and begging bowls constitute possessions, or not. Meghavijaya quotes from a great many Digambara works, notably the works of Kundakunda, including the Prabhrta texts, Gommatasara of Nemicandra and the Mahapurana of Jinasena. Towards the end of this (220 shastrakara pages) work he mentions Hemaraja by name and refutes more or less all the major points of the Sitapata Caurasi Bol. This work was published by Rishabhadeva Kesharimal Shvetambara Samstha, Ratlam 1928. navyAzAmbarA vArANasIyAH zvetAmbaragItArthebhyo vyAkhyAnaM zrRNvanto'nyajanasya tacchAsanazraddhAvibhaMgAya caturazItiM jalpAn... Ush tannibandho'pi kavitvarItyA hemarAjapaNDitena nibaddhaH / (p. 172 ff., published by Rishabhadeva Kesharimal Shvetambara Samstha, Ratlam, 1928.) Both these works appear not to have come to the attention of Professeor Hiralal Kapadia and hence deserve a close study in order to understand the dynamics created by the movement known as Adhyatmika-shaili. 36

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A few years ago while on a visit to Karanja, the Jain city, which has provided scores of rare Apabhramsha manuscripts to the late Professor Hiralal Jain of Amaravati, I came upon a rare and unique manuscript strangely called Caurasi Bol. This manuscript was found in the temple called Balatkara Gana Mandir. It is written in ink on long legal-size pages with roughly 14 lines per page, in a language known as Dhumdhari, somewhat similar to the language of the Mokshamarga-prakashaka of Pandit TodarMal (circa 17101760). Unfortunately the work does not give any information regarding the name, place or date of the author. It undertakes an elaborate discussion of the points, which appear in Hemaraja Pande's poetical composition the Sitapata Caurasi Bol. Strangely enough the anonymous author of this work does not refer to Hemaraja Pande's by name or to his work, or the Samayasura-Nataka of Banarasidas. He is also silent about the two Shvetambara refutations mentioned above (namely the ones by Yashovijaya and Meghavijaya). And yet it is a very elaborate and extensive work, written in a spirit of sectarian zeal. What is even more interesting is that after concluding the debate on the 84 points, he takes up a very sustained examination of the disciples of Lonka, the founder of the Sthanakavasi (a Svetambara sub sect) movement, who rejected image worship and all rituals connected with them. This deinonstrates how the Digambaras and Svetambaras could share certain concerns (such as temple rituals) and join hands in combating reform movements initiated by Lonka (circa 1475). Towards the end of the text our author in a casual manner refers to the rise of a subsect of the Sthanakavasis, under the leadership by Muni Bhikhanji (1726-1803), the founder of the modern day Terapantha, centered at Ladnu near Jodhpur in Rajasthan. This gives us the possible date of our work to be no earlier than 1800. Currently I am preparing a romanized text (100 typed pages) of this Hindi manuscript and an English translation, together with annotations with reference to the works of Upadhyaya Yashovijaya and Meghavijaya. 37

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9. Helen M. Johnson, trans., Trishashtishalakapurushacaritra, 6 vols., Oriental Institute of Baroda 1931-1962, vol. 6, p. 227. Henceforth TSPC. TSPC, vol. 6, p. 33. In fact, however, according to Hemacandra, the Jina teaches grammar to Indra. TSPC, vol. 6, p. 37. TSPC, vol. 6, p. 38. 13. TSPC, vol. 6, p. 125. 14. TSPC, vol. 6, p. 127. TSPC', vol. 6, p. 25. TSPC, vol. 1, pp. 38-40. 7. TSPC, vol. 6, p. 26. TSPC, vol. 1, p. 326. For the Digambara version of this story, see Harivamsha Purana of Jinasena, ed. Pannalal Jain, Delhi 1962, sarga 15, pp. 230-235. TSPC, vol. 4, p. 86. TSPC, vol. I, pp. 376-378. TSPC, vol. 6, pp. 34-36. TSPC, vol. 6, pp. 193-195. TSPC, vol. 6, p. 299. TSPC, vol. 6, pp. 142-143. TSPC, vol. 6, p. 10. He was bom to an incestuous marriage of a king to his daughter.. 38

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27. TSPC, vol. 6, p. 84. TSPC, vol. 1, p. 197. TSPC, vol. 6, pp. 106-109. TSPC, vol. 6, p. 352. TSPC, vol. 6, p. 29. TSPC, vol. 6, p. 28. 39

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National Institute of Prakrit JLUUS anem paakRtjnyaanbhaarti prshsti prdaan Conferring i t Jnanal 2004 pro. padmanAbha jainI prAkRta jJAna bhAratI puraskAra grahaNa karane ke bAda apanI dharmapatnI zrImatI zazi ke saath| zravaNabelagolA ke svasti zrI bhaTTAraka cArukIrti svAmI jI ke sAnnidhya meM yaha puraskAra karnATaka ke pUrva mukhya maMtrI zrI ena. vIrappA moIlI kI adhyakSatA meM zrI nagendra kumAra jaina, tatkAlIna mukhya nyAyAdhIza, karnATaka ucca nyAyAlaya dvArA pradAna kiyA gyaa| citra meM bA~ye se svasti zrI bhaTTAraka svAmI jI, DA. azoka kumAra jaina, zrI nagendra kumAra jaina, evaM zrI ena. vIrappA moIlI (sabase dAye) aadi| (dinAMka 20 akTUbara 2004) svasti zrI bhaTTAraka jI ke sAnnidhya meM si. paM. phUlacandra zAstrI vyAkhyAnamAlA prastuta karane ke pUrva pro. padmanAbha jI jainI kA sammAna karate huye zrImatI nIrajA jaina, DA. azoka kumAra jaina, DA. rAjArAma jaina, DA. kamaleza kumAra jaina, DA. phUlacandra premI, DA. hampA naagraajaiyyaa| (dinAMka 20 akTUbara 2004