Contribution of Jainas to Sanskrit and Prakrit Literature

Author(s): Vasantkumar Bhatt, Jitendra B Shah, Dinanath Sharma
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad
Catalog link: https://jainqq.org/explore/001982/1

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Contribution of Jainas Sanskrit to and Prakrit Literature Dr. K. R. Chandra Commemoration Volume Editors Vasantkumar Bhatt / Jitendra Shah / Dinanath Sharma Shreshthi Kasturbhai Lalbhai Smarak Nidhi

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Contribution of Jainas to Sanskrit and Prakrit Literature Dr. K. R. Chandra Commemoration Volume

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SHRESHTHI KASTURBHAI LALBHAI COMMEMORATION RESEARCH - ARTICLES SERIES VOLUME 7 General Editor Jitendra B. Shah

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Contribution of Jainas to Sanskrit and Prakrit Literature Dr. K. R. Chandra Commemoration Volume Editors Vasantkumar Bhatt Jitendra B. Shah Dinanath Sharma Shreshthi Kasturbhai Lalbhai Smarak Nidhi C/o. Sharadaben Chimanbhai Educational Research Centre 303, Balleshwar Square, Opp. Iscon Mandir, Sarkhej-Gandhinagar Highway, Ahmedabad-380 015 (Gujarat State) INDIA

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Contribution of Jainas to Sanskrit and Prakrit Literature Dr. K. R. Chandra Commemoration Volume Vasantkumar Bhatt Jitendra B. Shah Dinanath Sharma Published by J. B. Shah Shreshthi Kasturbhai Lalbhai Smarak Nidhi C/o. Sharadaben Chimanbhai Educational Research Centre 303, Balleshwar Square, Opp. Iscon Mandir, Sarkhej-Gandhinagar Highway, Ahmedabad-380 015 (Gujarat State) INDIA Phone : 079-26860280 Shreshthi Kasturbhai Lalbhai Smarak Nidhi First Edition : 2008 Copies : 300 Price : Rs. 600/

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Preface The idea of publishing the Felicitation volume for Dr. K. R. Chandra came into our mind in March 1998. We had a number of problems like dearth of resources, men power etc. to meet the needs of the mission. But the sublime personality and scholarship in Prakrit of Dr. K. R. Chandra inspired us to prepare this volume. It was natural for him to be such a great scholar for, he was ably boosted by his teacher Prof. Shri Hiralal Jain. His academic career started from the Nagpur Mahavidyalaya as a lecturer. But soon he was invited by Pt. Dalsukhbhai Malvania in the L. D. Instt. of Indology as a research officer. When the Gujarat University introduced Prakrit and Pali department in the School of Languages, he joined it as the head. Despite doing Ph. D. on Critical Study of Paumacariyam of Vimalasuri, a challenging job, he brought about a revolution in the field of editing Jain canonical texts. He noticed that the language spoken at the time of Lord Mahavir and Lord Buddha cannot appear to be later than the languages of Tripitakas and Ashokan inscriptions. Pali, the language of Bauddha Tripitakas, is contemporary to Ardhamagadhi and anterior to the Ashokan inscriptions. But if we observe the Ardhamagadhi texts edited so far, they do not seem to be as old as the Pali and the language of Ashokan inscriptions. Dr. Chandra noticed the deviation of the Ardhamagadhi from its original form. He prepared cards of all words of the Acharanga, Ashokan inscriptions, Isibhasiyaim, Sutrakritanga and other treatises of the same age. He, then, compared the words of Ardhamagadhi with others. He counted the percentage of droppings of medial non-aspirate consonants of all these and found that the dropping was more than 60% in the Ardhamagadhi texts and almost nil in other texts. Apart from this, he found other changes which led him to editing the texts again from linguistic point of view. While doing so, he consulted many scholars of India and abroad. Everybody recognised his endeavour and supported him normally. As we know that the Prakrit languages are known for changes in their vowels, consonants and suffixes. These make them different from Sanskrit. The more they show dropping of medial non-aspirate consonants, the posterior age, they show. This was the key point Dr. Chandra caught and made it the basis of his study of the Ardhamagadhi. Fortunately, there are many variant readings mentioned under footnotes of the published Agamas, which are retaining their

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medial non-aspirate consonants. They are more archaic from this point of view. Dr. Chandra picked up some such forms and selected for his edition. Some other forms like infinitive, absolutive, past tense, present participles etc. were also made subject of his study. These were the abilities that Dr. Chandra deserved a felicitation volume. It was on the verge of completion but all of a sudden his heart failed and he passed away. So this volume is now converted to Commemoration volume. We are extremely aggrieved with this event, but such events are beyond the reach of human being. The articles of this volume are mainly oriented to the contribution of Jainas to Sanskrit literature, for Jainas have written a .good deal of literature covering various subjects. In preparing this volume many agencies and personalities have been instrumental, without whose help it could not have been possible for us to prepare this volume. We express our gratitude to all those scholars who have contributed their scholarly articles. We are thankful to Shri Chandmalji Shah, Surat who donated Rs. 5001/-. Shri S. L. Jain, Ahmedabad, Shri Rajendra Kumar, Chennai, Shri Babulal, Chennai, Shri C. B. Kothari, Chennai, Shri Kamal Modi, Shri Ramanlal, Chennai, Shri Pravin Kumar, Chennai, Shri C. R. Jain, Chennai, Shri Ramesh Bhandari, Chennai, Shri Champalal Jain, Chennai deserve our vote of thanks who donated Rs. 2000/- each in this expedition. Our friends Prof. Kanajibhai Patel, Shri Arjun Singh, Dr. Jitendra B. Shah, Smt. Vyas, Datta, Smt. Hetal Pandya, Dr. Jagruti Pandya, Smt. Sangita P. Desai, Dr. Parul Mankad, Dr. Geeta Mehta, Bharati Shelat contributed Rs. 500/- each. Smt. Aruna Lattha, Dr. Priti Mehta and Dr. Shobhana Shah contributed Rs. 251/-, 201/- and 100/- respectively. We, on behalf of the felicitation committee express our gratitude to them all. Vasant Bhatt Dinanath Sharma 000

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Contribution of Jainas to Sanskrit and Prakrit Literature K. R. Chandra Memorial - Volume List of Articles ramaNika zAha bhagavatI siMha kAnajIbhAI paTela Dinanath Sharma Paul Dundas Tapasvi Nandi M. L. Wadekar Hampa Nagarajaiah zraddhAJjali DaoN. ke. Ara. candra kI saMkSipta jIvanI eka satyaniSTha mitra kalyANamitra ke. RSabhacaMdrajI A Tearcher in real Sense K. R. Chandra's Contributions in English DaoN. ke. Ara candrA kA hindI bhASA meM sAhityika yogadAna (English - Section) 1. The Jain Scripture and Community : The Scholarly Legacy of Kendall W. Folkert 2. Fixing Up of Some Variants From Kalidasa 3. The Rare Manuscripts of Jharu Pandita's Commentary on the Kumarasambhavam of Kalidasa 4. Proselytism of Jaina Shrines in Post-Medieval Karnataka 5. Yajna-U pavita According to Jainism 6. Jain Yoga-Stages of Spiritual Development : Gunasthana 7. Lokatattvanirnava 8. Sanskrit-Prakrit Inscriptions of Ancient Gujarat : A Socio-Religious Study 9. Hemchandra on Justifying Syadvada and Anekantavada 10. Jain Contribution to Sanskrit Literature 11. Generic Relationships of Prakrit Languages In the Vedas 12. Recent Field Work Studies Of The Contemporary Jains 13. Problerns in Learning Prakrit Language 14. A Comparative Study of Infinitives and Absolutives Used in the Vedas and Prakrit Dialects S. A. Shirguppi Mukul Raj Mehta R. S. Betai Bharati Shelat Raghunath Ghosh A. Venkata Rao Narayan M. Kansara John E. Cort 101 Dinanath Sharma 133 Dinanath Sharma 137

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(hindI - vibhAga) vasantakumAra ma0 bhaTTa 141 1. jainAgamoM ke pAThasampAdana meM prAcIna bhASAkIya svarUpa kA punaHsthApana 2. yAkobI ke AcArAMga aura anya AcArAMga ke saMskaraNoM kI pizala ke vyAkaraNa ke sAtha bhASAkIya tulanAtmaka adhyayana 3. niyukti kI saMkhyA evaM usakI prAcInatA 4. prAcIna ardhamAgadhI kI khoja meM DaoN. candrA kA avadAna zobhanA Ara0 zAha 149 155 samaNI kusumaprajJA raMjanasUrideva jinendra jaina 166 5. AcArya haribhadra kI samanvayAtmaka dRSTi 170 176 184 pArula mAMkaDa naMdalAla jaina kamalezakumAra cokasI mIrA zarmA 197 206 6. alaMkAradappaNa : prAkRta bhASA kA ekameva alaMkAragrantha - paricaya aura kucha vizeSatAe~ . 7. jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 8. jainadarzane zabdapramANasya vibhAvanA 9. gAhAsattasaI kI lokadharmitA 10. saMskRta mahAkAvyoM meM jainiyoM kA yogadAna 11. AcArya rAmacandra sUri aura unakA kartRtva 12. nirbhayabhImavyAyoga kA sAhityika adhyayana 13. sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokadharmitA 14. "zliSTakAvya" sAhitya ke prati jaina vidvAnoM kA yogadAna 15. vAgbhaTa dvitIya kA guNavicAra 16. zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 17. bhImasenarAjarSikathA 18. azruvINA meM upacAravakratA 19. vIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya udayanAtha jhA 214 prabhunAtha dvivedI 223 prajJA jogeza jozI 235 jayaprakAza nArAyaNa dvivedI 244 goparAju rAmA 252 jAgRti paNDyA 258 niraMjanA vorA 267 saM. prIti paMcolI 281 dInAnAtha zarmA 298 bhAgacandra jaina 303 20. ahiMsA, paryAvaraNa evaM iriyAvahiyAsutaM jitendra bI. zAha 315 000

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Prof. K.R. Chandra (1931 - 2002)

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zraddhAJjali DaoN0 ke0 Ara0 candrA ke paricaya meM jaba hama Aye hameM jaina dharma kI bahuta sI bAteM jAnane ko milIM / unase yaha patA calA ki prAkRta bhASA kA bhAratIya bhASAoM meM kyA mahattva hai| unakI preraNA se prAkRta jaina vidyA vikAsa phaunDa kI racanA kI gayI tAki prAkRta bhASA kI adhika se adhika sevA kI jA sake / mITiMga ke daurAna Apa se prAkRta bhASA aura jaina dharma aura darzana kI aneka bAteM jAnane milI isake lie hama unake hRdaya se AbhArI haiM / ve hamAre bIca nahIM haiM, unakI kamI hamako hamezA mahasUsa hotI rhegii| unhoMne jisa jJAna kA bIja boyA hai aura vaha vRkSa ke rUpa meM Aja jo dikhAyI par3a rahA hai, aise hI surakSita banA rahe aura adhika se adhika phalatAphUlatA rahe isI zubhakAmanA ke sAtha hama yaha kAmanA karate haiM ki DaoN0 candrA kI AtmA ko cirazAnti mile, hama punaH unheM zraddhAJjali arpita karate haiM / bakhtAvaramala bAlara nemicanda bAgarecA nArAyaNa caMda mahetA vaMzarAja bhaMsAlI surendra modI TrasTIgaNa prAkRta jainavidyAvikAsaphaMDa

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DaoN0 ke0 Ara0 [ RSabha ] candra kI saMkSipta jIvanI aura unakI vidyAkIya pragati vizva eka aisA raMgamaMca hai, jahA~ pratyeka vyakti ke jIvana ke abhinaya kA paTAkSepa huA karatA hai / zeSa raha jAte haiM--jIvana ke khaTTe-mIThe saMsmaraNa / mRtyu eka jIvana kA anta hai, to dUsare kA Adi bindu / isameM ghaTita aneka ghaTanAyeM to sAmAnya huA karatI haiM, lekina kucha vyaktioM kI kAryazailI aura jIvanAdarza aise hote haiM ki ve yugoM taka yAda kiye jAte haiM / aise vyaktiyoM meM eka the DaoN0 ke0 Ara0 candra / parivartana prakRti kA niyama hai / mAnava jIvana meM isakI pariNati jarA-vRddhAvasthA aura mRtyu kI kramabaddha vyavasthA ke adhIna sahaja evaM svAbhAvika rUpa se hotI hai / yadyapi janma lenevAle kI mRtyu svAbhAvika hai, kintu DaoN0 ke0 Ara0 candrAjI kA nidhana sabako vyathita kara gayA / Aja ve hamAre bIca nahIM hai, lekina unake dvArA kiye gaye kArya aura unake jIvanAdarza hamAre samakSa unake sUkSma zarIra ke rUpa meM vidyamAna haiM / vidyA ke kSetra meM unake dvArA kI gayI sevAoM ko nizcita hI yugoM taka yAda kiyA jAyegA / guNagrAhyatA tathA satyAnveSI gahana sAhityopAsanA ina donoM dRSTiyoM se DaoN0 ke0 Ara0 candrA kA jIvana eka Adarza vidyApuruSa kA jIvana rahA hai / sarvAMgINa adhyayana evaM saMzodhanAtmaka vidyopAsanA ke prati niSThA kA eka anUThA Adarza unhoMne upasthita kiyA hai / rAjasthAna meM janme, para prathama kAryakSetra banA cennAI (madrAsa, tAmilanADu) / nAgapura (vidarbha) evaM mujaphpharapura (bihAra) meM jainavidyA kA adhyayana kiyA aura karmabhUmi banI ahamadAbAda (gujarAta) / isa prakAra vividha pradezoM meM pravAsI rahe DaoN0 candrA vividha prAkRta bhASAoM ke saMzodhaka baneM yaha koI Azcarya kI bAta nahIM hai / unake nAma para bhI madrAsI prabhAva par3A hai / unakA mUla nAma rikhabacaMda (RSabhacandra) kasturacaMdajI jaina thA usase huA ke0 RSabhacandra jaina aura bAda meM huA DaoN0 ke0 Ara0 candra, yaha hai unakA gatizIla akhila bhAratIya paricaya / rAjasthAna ke sirohI jile kI zivagaMja tahasIla meM pAlaDI nAma ke gA~va meM zreSThI zrI kasturacaMdajI pannAjI jaina ke gRha meM 28 jUna 1931 ko DaoN0 candrA kA janma huA / bacapana kA nAma thA rikhabacaMda jaina / jaba ve cAra varSa ke the tabhI unakI pUjya mAtAjI kA dehAnta ho gayA / eka bar3A bhAI sesamala thA vaha bhI bacapana meM hI cala basA / aisI avasthA meM RSabhacandra kA lAlana-pAlana pitAjI ke hAtha se unakI eka mAtra saMtAna ke rUpa meM huA / gA~va kI hI zAlA meM prAthamika zikSaNa prApta karake kakSA 8 taka zivagaMja kI sarakArI mAdhyamika zAlA meM aura hAIskUla kA adhyayana sirohI kI kaoNlvina hAIskUla meM kiyA aura ajamera borDa se meTrika kI parIkSA 1947 meM pAsa kI / inTaramIDieTa (kakSA 11 aura 12) kI parIkSA prAIveTa adhyayana kara ajamera borDa se 1949 meM pAsa kii| bI0 e0 kA adhyayana mahArANA bhUpAla kaoNleja, udayapura meM kiyA aura rAjasthAna vizvavidyAlaya se bI. e. kI upAdhi prApta kI /

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13 isake pazcAt unake jIvana meM eka nayA mor3a AyA / bI0 e0 karane ke bAda ve madrAsa gaye aura vahA~ para laoN kaoNleja meM bhartI hue / usa samaya unake hI gotra ke anubhavI aura vRddha bhrAtA zrI RSabhadAsajI prAgvAT jo khamIjI ke nAma se prakhyAta the aura atyaMta dhArmika vRtti ke the unake sAtha rahe / unake sAtha rahane ke kAraNa unake pAsa jaina dharma kA jo vipula sAhitya thA usakA nirIkSaNa-parIkSaNa karane se unake hRdaya meM eka prabala bhAvanA kA udaya huA ki jaina dharma ke mUla graMthoM kA adhyayana karanA cAhie aura vaha bhI vyavasthita rUpa meM / isa kAraNa se unhoMne laoN kaoNleja kA tyAga kara diyA / phira jaina sAhitya ke adhyayana ke lie vayovRddha bhrAtA RSabhadAsajI ne nAgapura ke jaina vidyA ke prakhyAta vidvAn DaoN0 hIrAlAlajI jaina kA saMparka kiyA / unakI neka salAha ke anusAra pahale eka varSa taka madrAsa meM hI paMDita jI ke pAsa saMskRta kA adhyayana kiyA aura apanI ora se prAkRta aura pAli bhASA kA bhI prAraMbhika adhyayana karate rahe / tatpazcAt nAgapura kI maoNrisa kaoNleja meM DaoN0 hIrAlAlajI ke vidyArthI ke rUpa meM ema0 e0 kA adhyayana karake I0 san 1954 meM nAgapura vizvavidyAlaya ke prathama darje meM ema0 e0 kI upAdhi prApta kI / punaH madrAsa Akara adhyApana kA kArya kiyA aura vahA~ rahate hue 1955 aura 1956 meM kramazaH rAjasthAna vizvavidyAlaya se saMskRta aura hindI bhASA meM bI0 e0 kI parIkSA punaH pAsa kI / tatpazcAt mujaphpharapura (bihAra) meM nava-sthApita "prAkRta, jaina, ahiMsA zodhapITha" meM 1957 meM pIeca0 DI0 ke adhyayana ke lie bhartI hue / usa saMsthA ke prathama nidezaka DaoN0 hIrAlAlajI jaina ke hI mArgadarzana meM prAcInatama jaina rAmakathA graMtha yAnI vimalasUri ke 'paumacariya' nAmaka prAkRta graMtha (mahAkAvya) kA saMzodhanAtmaka, tulanAtmaka evaM sAMskRtika adhyayana karake 1962 meM apanA mahAnibandha prastuta kiyA tathA 1963 meM bihAra vizvavidyAlaya se unhoMne DaoNkTareTa kI upAdhi prApta kI / punaH unake jIvana meM eka nayA moDa AyA jo unheM vartamAna pada taka pahu~cAne meM sahAyaka banA / rIDara taka pahu~ce ve apanI vidyA-sAdhanA aura puruSArtha ke AbhArI hai / I0 san 1959 meM ahamadAbAda meM pUjya Agama prabhAkara muni zrI puNyavijayajI kI preraNA se aura zeTha zrI kasturabhAI lAlabhAI ke Arthika sahayoga se "zrI lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira" kI sthApanA kI gaI thI aura usake prathama nidezaka paM0 zrI dalasukhabhAI mAlavaNiyA ne unako eka saMzodhana adhikArI ke rUpa meM AmaMtrita kiyA aura DaoNkTareTa kA pariNAma Ane ke pUrva hI san 1962 meM isa saMsthA meM saMlagna hokara sabase pahale "prAkRta propara nemsa DikzanarI" ke do bhAgoM kA DaoN. mohanalAla mehatA ke sAtha sRjana kiyA jo apane Apa meM eka viziSTa grantha hai / usake pazcAt san 1969 meM gujarAta vizvavidyAlaya ke 'bhASA sAhitya bhavana' meM prAkRta bhASA kA eka nayA vibhAga prAraMbha huA aura ve usameM prAkRta ke vyAkhyAtA ke rUpa meM jur3a gaye / vahA~ para 22 varSa taka sevA arpita karake 1991 meM rIDara ke rUpa meM aura prAkRta-pAli vibhAga ke adhyakSa ke rUpa meM sevA-nivRtta hue / isa vibhAga ke vikAsa meM unakA mahattvapUrNa yogadAna

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14 rahA ! prAkRta bhASA ke adhyayana ko protsAhita karane ke lie unhoMne isa vibhAga meM eka varSa kA posTa grejyueTa prAkRta sarTiphikeTa korsa aura eka varSa kA gauNa (prAkRta ko mukhya prAkRta viSaya banAkara punaH ) prAkRta meM ema0 e0 kA abhyAsakrama prAraMbha karavAyA / adhyApana ke kArya ke sAtha sAtha unhoMne saMzodhana kI pravRtti bhI cAlU rakhI aura Aja taka 40 kaoNnphareMsa aura seminAra meM bhAga lekara saMzodhana-patra prastuta kiye| unhoMne do bAra svayaM gujarAta vizvavidyAlaya meM (seminAra ) vidvat saMgoSThI kA Ayojana kiyA / 1973 meM 'prAkRta bhASA ' para aura 1986 meM 'jaina Agama - sAhitya' para / 1997 meM anya saMsthAoM ke sahayoga se apanI saMsthA 'prAkRta jaina vidyA vikAsa phaMDa' ke dvArA pU0 AcArya zrI sUryodayasUrIzvarajI aura unake ziSya AcArya zrI vijayazIlacandrasUrijI kI nizrA meM 'jinAgamoM kI mUla bhASA para vidvat saMgoSThI kA Ayojana kiyA / unake hindI, aMgrejI aura gujarAtI meM 100 se adhika zodha-patra vividha zodha-patrikAoM meM prakAzita ho cuke haiM aura lagabhaga 20 graMtha prakAzita hue haiM / san 1991 meM pUnA yunivarsiTI ke saMskRta aura prAkRta vibhAga meM prAkRta bhASA viSayaka cAra vyAkhyAna diye the aura 1994 meM madrAsa vizvavidyAlaya ke jaina- vidyA meM "jaina- darzana aura dharma" para do vyAkhyAna diye / isake atirikta jaina vizvabhAratI (lADanUM) meM kucha dinoM ke lie prAkRta kA adhyApana kArya bhI kiyA aura dillI meM 'bhogIlAla laheracaMdara iMsTiTyUTa oNpha iMDolojI' meM grISmAvakAza meM calAye jAnevAle prAkRta ke vargoM meM bhI do-tIna bAra adhyApana kA kArya kiyA / eka bAra saurASTra vizva vidyAlaya meM bhI 'prAkRta sAhitya' para vyAkhyAna diye / ve gujarAta vizvavidyAlaya ke prAkRta-pAli borDa oNpha sTaDIja ke varSoM adhyakSa rahe / nAgapura evaM mo0 su0 udayapura vizvavidyAlaya ke prAkRta borDa ke sadasya bhI raha cuke haiM / 'akhila bhAratIya prAcyavidyA sabhA' ke 1979 ke zAMtiniketana ke adhivezana meM "prAkRta aura jaina vidyA" vibhAga meM zreSTha zodhapatra ke lie unako "munizrI puNyavijayajI puraskAra" prApta huA / "akhila bhAratIya prAkRta sabhA" ke baiMgalora meM prathama rASTrIya saMmelana meM 1990 meM unakA puraskAra sahita sammAna kiyA gayA aura 1996 meM bhAvanagara meM "kalikAla sarvajJa zrI hemacandrAcArya navama janma zatAbdI smRti saMskAra zikSaNa nidhi" ahamadAbAda kI tarapha se sammAnita karake "hemacandrAcArya suvarNapadaka" pradAna kara unheM puraskRta kiyA gayA / 1997 meM tharAda ( pAlanapura) meM akhila bhAratIya zrI rAjendrasUri tristutika jaina navayuvaka pariSada ke vArSika saMmelana meM rASTrasaMta zrImad jayantasenasUrIzvarajI kI nizrA meM sammAnita karake unheM puraskRta kiyA gayA / DaoN. candrA kA saMzodhana ke kSetra meM ati mahattvapUrNa pradAna jaina AgamoM kI 'mUla ardhamAgadhI' bhASA saMbaMdhI hai| aneka varSoM paryanta sUkSma evaM gahana adhyayana karake unhoMne zvetAmbara jaina AgamoM kI mUla bhASA (khAsa karake prAcInatama AgamoM kI mUla bhASA) yAnI mUla ardhamAgadhI ke svarUpa ke bAre meM jabaradasta UhApoha kiyA hai aura usakA svarUpa kaisA honA cAhie isa mudde para aneka lekha prakAzita kiye / usa prakAra kI bhASA ke maoNDala para unakA 'AcArAMga ' ke prathama zruta- skaMdha ke prathama adhyayana kA saMpAdana jaina sAhitya aura saMzodhana ke kSetra meM

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15 sImAcihna ke rUpa meM cirasmaraNIya rahegA / adhyApana aura saMzodhana ke kArya ke sAtha sAtha 'prAkRta aura jaina vidyA' ke vikAsa ke lie unhoMne 1979 meM "prAkRta jaina vidyA vikAsa phaMDa' kI sthApanA kI jisake ve mAnada maMtrI the / isa saMsthA dvArA 14 graMtha prakAzita kiye gaye haiM, unameM prAkRta koza, prAkRta vyAkaraNa, jaina Agama, jaina dharma-darzana, prAcIna jaina gujarAtI sAhitya Adi vividha viSayoM kA samAveza hotA hai jinakA zaikSaNika dRSTi se bahuta mahattva hai / prAkRta bhASA - sAhitya meM praveza karane ke icchuka vidyArthiyoM ke lie unakI kakSA ke anurUpa pramANabhUta zaikSaNika sAmagrI kI ye graMtha pUrti karate haiM / vidyA - priya adhyApaka aura karmaTha saMzodhaka DaoN0 ke0 Ara0 candrA kA pArivArika jIvana bhI atyaMta sukhI hai / suzIla sevAbhAvI, tapasvI evaM dhArmika pravRttimaya jIvana-sAthI unakI patnI urmilA bahina ke sAtha I0 sa0 1955 se unake dIrghakAlIna dAmpatya jIvana ke phalasvarUpa unako do putra aura eka putrI haiM / 1. unakA jyeSTha putra narendrakumAra janarala meDisIna meM ema0 DI0 hai aura ahamadAbAda meM hI apanA svataMtra meDikala narsiMga homa calAtA hai / 2. choTA putra pravINakumAra, petholojI meM ema0 DI0 hai aura apanI svataMtra leboreTarI ahamadAbAda meM hI calAtA hai / 3. unakI sabase choTI saMtAna putrI hInAkumArI hai jo ema0 kaoNma0 hai aura usakA vivAha muMbaI ke eka parivAra meM zrI saMbhrAnta pukharAjajI poravAla ke injiniyara putra tuSAra poravAla ke sAtha huA hai / ramaNika zAha pUrva adhyakSa, prAkRta pAli vibhAga bhASAsAhitya bhavana, ahamadAbAda

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eka satyaniSTha mitra DaoN0 ke0 Ara0 candra "prAkRta aura jaina vidyA" ke kSetra meM kArya karanevAle alpa saMkhyaka vidvAnoM meM DaoN0 ke0 Ara0 candrA kA nAma suvikhyAta hai / unakI prAkRta bhASA aura sAhitya kI sUjha-bUjha aura jIvanabhara ni niSThApUrvaka vidyAkArya meM rata rahane ke kAraNa inheM jaina vidyA ke kSetra meM eka viziSTa sthAna prApta huA thA / DaoN0 caMdrA karmayogI the / sAhitya maMdira ke pujArI the / pratipala apanI sAhitya-sAdhanA meM saMlagna rahate the, kahIM bhI raheM, kahIM bhI jAyeM unakI zodha-vRtti aura jijJAsA pratipala sajaga rahatI thii| zrI caMdrAjI kI eka vizeSatA yaha thI ki ve naI pIDhI ke yuvA lekhakoM ko protsAhita karate the / apane saMparka meM AnevAle zikSitajanoM buddhijIviyoM ke lie bhI preraNA aura protsAhana ke akSaya srota the / ve eka vyakti nahIM the varan sAhityika gatividhiyoM ke eka vizAla kendra athavA saMsthA kA rUpa dhAraNa kara cuke the / unakI jJanopAsanA AtmasAdhanA aura dUsaroM ko dI jAnevAlI preraNA mAno triveNI ke rUpa meM pravAhita thI aura isa dRSTi se pavitra evaM AdaraNIya bhI the / jo satya lagA use kahane meM unheM kahIM saMkoca athavA bhaya nahIM thA / khule rUpa meM use kahanA aura likhanA ve apanA dharma mAnate the / isameM kisI ko priya-apriya lage to isakI paravAha nahIM thI / sAttvikatA aura sahajatA inake vyaktitva ke do mahattvapUrNa guNa the| kahIM koI dikhAvA, pradarzana aura bar3appana nahIM thA / svabhAva se sarala, milanasAra aura namra / eka sAmAnya manuSya kI bhA~ti sahaja aura svAbhAvika rUpa meM choTe-bar3e samArohoM se lekara dainika kAryakrama meM upasthita rahate the| zrI candrAsAhaba kA vyaktitva aura kRtitva atyadhika garimAmaya thA / ve bahumukhI pratibhA ke dhanI the aura ve vicAroM kI dRSTi se himAlaya se bhI adhika unnata the aura sAgara se bhI adhika gaMbhIra the / ve ciMtaka the, saMzodhaka the / DaoN0 candrAjI kI saphalatA meM unake nirmala jIvana evaM saumya vyaktitva kA pUrA sahayoga thA / unakA kabhI kisI se koI virodha nahIM hotA thA / viSama paristhiti meM bhI ve sahaja aura prasannacitta, rahate the / aise saumya sarasvatIputra ko vaMdana kara kauna apane ko gauravAnvita na samajhegA / bhagavatIsiMha pUrvarIDara, aMgrejI vibhAga bhASAsAhityabhavana, gujarAta yunivarsiTI, ahamadAbAda 000

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kalyANamitra zrI ke. RSabhacaMdrajI janma rAjasthAnamAM, kAryakSetra madrAsa jaina vidyAnuM adhyayana nAgapura ane mujaphpharapura ane jemanI karmabhUmi amadAvAda evA zrI rikhabacaMda-RSabhacaMdra kasturacaMdajI jaina madrAsamAM rahyA hovAne kAraNe ke. Ara caMdrA sAheba tarIke nAmanA pAmyA che. prAkRta ane jaina vidyAnA kSetramAM kArya karanAra A sadImAM je thoDAka vidvAno thaI gayA temAM DaoN. ke. Ara caMdrAnuM nAma jANItuM che. prAkRta ane jaina sAhitya-saMzodhana kSetre DaoN. caMdrAnuM bahu moTuM pradAna che. temaNe 25thI vadhu graMtho ane Agamo ane Agama sAhitya vize hindI ane aMgrejImAM 200thI vadhu saMzodhana lekho ApyA che. temaNe vidyAvyAsaMga mATe potAnuM samagra jIvana samarpita karI dIdhuM hatuM. dRDha manobaLa, khaMta, sUjha ane abhyAsathI temaNe prAkRta bhASA para asAdhAraNa prabhutva meLavI lIdhuM hatuM. saMzodhana-lekhanamAM cIvaTa ane cokasAI eTalI badhI ke temanA vidhAnanI viruddha kaMI paNa kahetAM pahelAM khUba vicAra karavo paDe. nirAdhAra kazuM ja lakhavuM nahIM e emanI prakRtti hatI. caMdrA sAheba ane huM lagabhaga samavayaska. temano janma 28 jUna 1931 ane mAro janma 31 julAI 1932, paNa eka vaDIla baMdhuno mane temano sneha maLyo che. caMdrA sAhebano paricaya mane teo 1962mAM ela. DI. insTiTyUTa oNpha inDolojImAM risarca oNphisara tarIke joDAyA tyArathI thayo. tyArapachI to amAro paricaya gADha thato gayo tyArathI mane temanA udAradila ane snehasabhara svabhAvano aneka vAra paricaya thayo che. huM pATaNanI zeTha ema. ena. sAyansa ane zrImatI pI. ke. korAvALA ArTsa kaoNlejamAM prAkRta vibhAganA adhyakSa tarIke 1963mAM joDAyo. temaNe pIeca. DI. karavA mane khUba protsAhana ApyuM. pATaNa kaoNlejamAM prAkRtanA adhyayana mATe suvidhA upalabdha karAvavA mATe ane prAkRtane anya viSayo sAthe pratiSThAnuM sthAna maLe te mATe meM je prayatno karelA te joI khUba khuza thayelA, ane mane khUba madada karelI. bahu ochI yunivarsiTIomAM svataMtra prAkRta-pAli vibhAgane sthAna maLyuM che. gujarAta yuni.mAM prAkRta-pAli vibhAga vikAsamAM vizeSa prayatnothI posTagrejyueTa prAkRta sarTiphIkeTa korsa ane eka varSano gauNa prAkRtano mukhya prAkRta sAthe ema. e.no abhyAsakramano prAraMbha thayo. prAkRta ane jaina vidyAnA vikAsa mATe temaNe 1979mAM prAkRta jaina vidyA vikAsaphaMDanI racanA karI prAkRta TeksTa sosAyaTImAM sakriya rasa lIdho. mArA utkarSamAM temaNe khUba AnaMda thato. kaoNlejamAM AcArya tarIke mArI niyukti thAya temAM temaNe sakriya rasa lIdhelo. AcAryanI pasaMdagI mATenA inTaravyU yunivarsiTInA bhASA

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18 sAhitya bhavanamAM goThavavAmAM AvelA. kaoNleja menejamenTa ane AcArya tarIke nImavA mAgatI hatI. eTale huM nizcita hato. InTaravyu mATe northa gujarAta ejyukezananA sekreTarI mu.zrI bhAIcaMdabhAI ane huM eka ja vAhanamAM amadAvAda AvavA nIkaLelA. caMdrA sAhebane A mAhitI hatI. Ama to sIdhAsAdA ane yunivarsiTInA rAjakAraNathI bilakula nirlepa. paNa mArA inTaravyu aMge temane ciMtA. yunivarsiTI stare anya eka umedavAranI pasaMdagI thAya tevA joradAra prayatno thayA. caMdrAsAhebane AnI khabara paDatAM temane bhAre ciMtA thaI. mane samayasara jANa karavA lagabhaga eka kalAka sudhI bhASA bhavananA geTa pAse UbhA rahyA. yunivarsiTInA rAjakAraNe bhajavelA bhAgane kAraNe pasaMdagI samitimAM AcAryazrInI pasaMdagI aMge vivAda to thayo paNa aMte mArI nimaNUka thaI. caMdrAsAhebane muzrI bhAIcaMdabhAI A jANIne sateja thaI gayA ane kadAca temaNe manomana nirNaya laI lIdho haze jethI temanA aMge pasaMdagI samitimAM vivAda thavA chatAM temanA Agrahane kAraNe AcArya tarIke mArI ja pasaMdagI thaI. Ama kaoNlejanA AcArya tarIkenI mArI nimaNUkamAM DaoN. caMdrAsAhebano ADakataro sahayoga rahyo. temanA saMzodhana kSetre ApelA yogadAnanuM ucita sanmAna thayuM che eno saMtoSa laI zakAya. aneka puraskAro ane suvarNacaMdrakothI teo sanmAnita thayA che. temanA saMzodhana ane vidyAkIya pravRttimAM temanA suzIla, sevAbhAvI tapasvI ane dhArmika pravRttimaya jIvanasAthI urmilA benano uSmAbharyo sakriya sahayoga rahyo. kauTumbika javAbadArI adA karavAmAM paNa teoe temanAM traNe saMtAnone ucca keLavaNI ApI sAmAjika pharaja adA karI che. banne dIkarAo DaoN. narendrakumAra ane DaoN. pravINakumAra ema. DI. nI upAdhi dharAve che. ema. koma. thayela dIkarI hInAkumArInAM sukhI parivAramAM lagna thayelAM che. - paM. becaradAsajInA vizeSa prayatnothI te samayanA yu. jI. sI.nA ceramena DaoN. DI. esa. koThArI mAraphate gujarAta yuni.mAM prAkRta vibhAga 1969mAM zarU thayelo. vyAkhyAtAnI jagyA mATe huM ane DaoN. caMdrA umedavAro hatA. DaoN. caMdrAnI pasaMdagI thaI tyAre manamAM thoDuMka duHkha thayeluM paNa temanI vidyAno paricaya thatAM mane samajAyuM ke temanI nimaNUka nyAyocita hatI. kAnajIbhAI paTela pUrvaAcArya, ema. ena. sAyaMsa ane pI. ke. koTAvALA ATarsa kaoNleja, pATaNa (u. gu.) ]] ]

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A Teacher in Real Sense It was perhaps the month of September, 1994, when I saw Dr. K. R. Chandra in the Prakrit class in M. A. Part - I. As I and some other students had offered Prakrit as subsidiary with main Sanskrit very late. Dr. Chandra engaged extra lectures for two months to enable us to cope with the rest of students. It was his very style that in a very short period I could understand the language whose name, I did not know a month before and consequently he assigned me the correction work of a Prakrit Hindi Kosh which he was preparing for students by concising the Paiyasaddamahannavo. He started the editing of Ardhamagadhi agama text in order to restore the original form of Ardhamagadhi language. He asked me to prepare the word index cards to analyse the phonetical and morphological forms of the words. To compare these words with contemporary literature like Pali and Ashokan inscriptions, I had to prepare the cards of Suttanipata and Ashokan inscriptions also. . These words enriched and strengthened my knowledge and conception of Middle Indo Aryan languages. A boy from poor family was taken care of like anything whenever difficult circumstances arose. Whatever I am now, it is due to his dedicated effort to make me so. He wanted me to be conversant in all Prakrits and Jainology. I do not know how far I have been successful to his expectations, but I will try my best to be so in future and will walk on the path, he has paved for editing the Agama texts. I shall feel thankful for myself if I will be able to return even 1% of his efforts, he has rendered to build my life. In the end I pray God to give eternal peace to the soul of Prof. K. R. Chandra, my revered Guru. Dinanath Sharma Reader, Prakrit Pali Deptt. School of Languages Gujarat University, Ahmedabad. 000

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K. R. Chandra's Contributions Books 1. Literary Evaluation of Paumacariyam, Jain Cultural Research Society; Varanasi, 1966. 2. A Critical Study of Paumacariyam of Vimalasuri (Part. I, Comparative Study of the Rama Story and other Stories, Part II, Literary and Cultural Study), Research Inst. of Prakrit, Jainology and Ahimsa, Vaishali, 1970. 3. Prakrit Proper Names Dictionary, Vol. I, (Co-Editor), L. D. Institute of Indology, Ahmedabad, 1970. 4. Prakrit Proper Names Dictionary, Vol. II, (Co-Editor), L. D. Institute of Indology, Ahmedabad, 1972. 5. Bhagwan Mahavir : Prophet of Tolerance, Jain Mission Society, Madras, 1975. 6. Proceedings of the Seminar on Prakrit Studies (1973), L. D. Inst. of Indology, 1978. 7. Restoration of the Original Language of Ardhamagadhi Canonical Texts, Prakrit Jain vidya Vikas Fund, 1994. : 8. Jain Philosophy and Religion, PJWV Fund, 1996. In Search of the Original Aradhamagadhi [English Tr. of the original Hindi work.], 2001. 9. Research Papers and Articles 1. The Harappa Culture As Revealed Through Surface Explorations in the Central Tapti Basin 2. Notes on Some Words from Acaranga Journal of the Oriental Institute December 1970 Journal of the Oriental Institute March 1971 Vidya January 1971 Seminar, October 1971 3. Place of Prakrit in Sanskrit Dramas 4. Importance of the Study of Prakrit in View of its Occurrence in Sanskrit Dramas 5. The So-called Sanskrit Drama 6. Some Unnoted (New) Prakrit Forms From The Vasudevahindi 7. A Search in the Vasudevahindi for some Prakrit Forms 8. Apabhramsa Forms in the Vasudevahindi Sambodhi, July 1972 AIOC November 1976 1976 Sambodhi 1975-1976

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Seminar 1978 Vidya, August 1978 Vidya August, 1979 Vidya August, 1979 Vidya August, 1980 Vidya January 1981 W 15. Vidya January/August 1983 Delhi, 1989 9. Some Prakrit Forms from the Vasudevahindi Not available in Pischel's Prakrit Grammar Under Jain Maharastri 10. Early Trace and Origin of the Absolutive Participle Some Unnoted (New) Pronominal Forms From The Vasudevahindi 12. Some Pronominal and Nominal Prakrit Forms From the Vasudevahindi 13. Study of Prakrits in Classical Dramas Their Stages in Some Early Dramas 14. A Study of Some Prakrit Forms From The Vasudevahindi Which is Earlier : Paumacariyam or Vasudevahindi 16. Unusual Nominal Forms with Prakrit Suffixes in the Oldest Pali Literature 17. Editing of Ancient Ardhamagadhi Texts in View of the Text of Visesavasyaka-Bhasya 18. In Search of the Original Form of Ardhamagadhi 19. Comparative Study of the Languages of the Acaranga and the Isibhasiyaim both edited by Prof. Schubring 20. Retention of Medical Consonants in the Grammar of Ardhamagadhi by Hermann Jacobi 21. A Critical Study of Ardhamagadhi With Special Reference to Jacobi's & Schubring's Editions of the Acarangasutra and to Pischel's Comparative Grammar of the Praksit Languages 22. Was Kundakundacarya the Author or Compiler of the Barasa Anuvekkha ? Nirgrantha - Vol. 1, 1994 Sambodhi 2000 Anusandhan 2000 Anusandhan 2001 Vasantagauravam Vidyopaasanaa 000

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DaoN. ke. Ara. candrA kA hindI bhASA meM sAhityika yogadAna sAhityika racanAe~ 1. municaMda-kahANayaM, mUlakathA, gujarAtI anuvAda, tulanAtmaka evaM AlocanAtmaka adhyayana, prathama saMskaraNa, jayabhArata prakAzana, 1973, dvitIya saMskaraNa, 1977 2. abhayakkhANaM, mUlakathA, gujarAtI anuvAda, tulanAtmaka evaM AlocanAtmaka adhyayana, sarasvatI prakAzana, ahamadAbAda, 1975 3. bhAratIya bhASAoM ke vikAsa aura sAhitya kI samRddhi meM zramaNoM kA mahattvapUrNa yogadAna, prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, 1979 4. prAkRta bhASAoM kA tulanAtmaka vyAkaraNa evaM unameM prApta prAk-saMskRta tattva, prAkRta vidyAmaMDala, ahamadAbAda, 1982 5. prAkRta-hindIkoza [pAiyasaddamahaNNavo kA kiJcit parivartitarUpa], prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, 1987 6-8 saha-saMpAdaka : gujarAta rAjya skUla TeksTa buka borDa, ahamadAbAda 6. prAkRta gadya-padya-saMgraha, kakSA, 11, 1976 7. pAli gadya-padya-saMgraha, kakSA, 11, 1976 8. prAkRta gadya-padya-saMgraha, kakSA, 12, 1977 9. nammayAsuMdarI kahA, hindI anuvAda ke sAtha [saha-anuvAdaka] prAkRta jaina vidyA vikAsa phaMDa, 1989 10. prAcIna ardhamAgadhI kI khoja meM, prAkRta jaina vidyA vikAsa phaMDa, 1991-92 11. jaina Agama sAhitya (seminAra oNna jaina kenonikala liTarecara] (1986) prAkRta jaina vidyA vikAsa phaMDa, 1992 12. paraMparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI, prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, 1995 AcArAMga, prathama zrutaskaMdha, prathama adhyayana kA bhASika dRSTi se punaH saMpAdana, prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, 1997 14. isibhAsiyAI kA azeSa prAkRta-saMskRta zabdAnukramaNikA 2000 15. pravacanasAra kI azeSa prAkRta-saMskRta zabdAnukramaNikA 2001 16. prAkRta bhASAoM kA tulanAtmaka vyAkaraNa [evaM ardhamAgadhI], dvitIya saMskaraNa 2001 17. jinAgamoM kI mUla bhASA

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lekhoM kI sUci 1. rAkSasa: eka mAnava vaMza 2. vimalasUri aura raviSeNa kA kAla nirNaya 3. zRMgAramaJjarI kI zabdAvalI 4. prAkRta - dazavaikAlikasUtra meM hindI zabda - gaveSaNA 5. bhagavAn mahAvIra ke janma-sthala ke vividha ullekha 6. kuvalayamAlA kI mukhya kathA aura avAntara kathAe~ 7. pAli se anya prAkRtoM kI tarapha 8. vaidika yuga kI bhASA meM prAkRta- sadRza bhASAkIya tattvoM kI upalabdhi 223 9. AcArAMga ke prathama zrutaskaMdha meM svIkRta kucha pAThoM kI samIkSA 10. bhArata kI prAcIna bhASAoM meM phArasI zabda 11. AcArAgaM kI bhASA kI prAcInatA kI punarsthApita karane kI AvazyakatA 12. ardhamAgadhI bhASA aura AcArya zrI hemacandra kA prAkRta vyAkaraNa 13. prAkRta vyAkaraNa (vararuci banAma hemacandra andhAnukaraNa yA viziSTa pradAna) 14. AcArAMga evaM kalpasUtra meM varNita mahAvIra caritroM kA vizleSaNa evaM unakI pUrvAparatA kA prazna 15. bharatamuni dvArA prAkRta ko saMskRta ke sAtha pradatta sammAna aura gauravapUrNa sthAna 16. jinAgamoM kA sampAdana (hamArA dRSTikoNa) 17. ardhamAgadhI bhASA meM sambodhana kA eka vismRta zabda prayoga 'Ausante' 18. paM. zrI becarabhAI dozI kA prAkRta vyAkaraNa zAstra ko mahattvapUrNa pradAna zramaNa, navambara-disambara 1966 pariSad-patrikA julAI 1967 jaina purANa sAhitya, 1968 pariSad-patrikA jAnyu. 1969 vizvabhAratI patrikA, 1970 zramaNa, julAI 1975 vidyA ogasTa, 1978 vidyA, ogasTa 1981 vidyA, ogasTa, 1982 oNgasTa, 1986 1986 saMbodhi, 1989 haima-vADmaya - vimarza, jaina vidyA ke AyAma, 1991 zramaNa, mArca, 1991 1990 tulasI prajJA, 1993 zramaNa, 1995 vidyApITha, sapTembara, 1995

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jinAgamoM kI mUla bhASAapraila, 1997 zramaNa, janavarI-jUna-2000 89. Place of ardhamagadhi and Sauraseni Languages of Jain Canonical works in the Evolution of MIA. Languages. 20. zubriga mahodaya dvArA sampAdita AcArAGga aura isibhAsiyAiM kI bhASA kI tulanA 21. vararuci aura hemacandrAcArya ke prAkRta vyAkaraNoM / kI zrImatI nIti DolcI dvArA kI gayI AlocanA kA mUlyAMkana 22. 'pravacanasAra' meM chanda kI dRSTi se pAThoM kA saMzodhana 23. vasudevahiMDI ke kriyA rUpa 24. pAiya-sadda-mahaNNavo meM anupaladha vasudevahiNDI kI zabdAvalI (2) 25. jaina purANa sAhitya 26. prAcIna Agama-granthoM kA sampAdana 27. AcArAGga ke prathama zrutaskandha meM svIkRta kucha pATho kI samIkSA 28. jaina dharma kA prasAra 29. bhagavAn mahAvIra mAtra karmavAdI yA puruSArthavAdI bhI ? 30. 'SaTprAbhRta' ke racanAkAra aura usakA racanAkAla 31. AcArAMga meM bhagavAn mahAvIra ke maulika upadeza paM. becaradAsa dosI kose. volyu. jaina dharma kA prasAra samyak vikAsa, 000

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The Jain Scripture and Community : The Scholarly Legacy of Kendall W. Folkert * Paul Dundas Note : The following short essay is an emended version of a section of a review article which was originally published under the title "Recent Research in Jainism" in Religious Studies Review 23, 1993 in tandem with a complementary piece by John E. Cort entitled "Recent Fieldwork Studies on the Contemporary Jains." It is to be hoped that this account of the researches of Kendall Folkert, who loved both Gujarat and its Jain community greatly, will commend itself to the attention of the distinguished dedicatee of this congratulatory volume. When Kendall Folkert was killed at the age of 43 along with the promising young postgraduate anthropologist Thomas Zwicker in a crash on the outskirts of Ahmedabad in October, 1985, he was the only scholar in the English-speaking world that time carrying out advanced scholarly research into both the Jain community in India and its scriptural and intellectual tradition. Over the course of the century or so subsequent to Western scholars having identified it to their satisfaction as an independent religious path with ancient origins, Jainism was largely the subject of library-based investigation only and, with one or two notable exceptions such as Norman Brown and R. Williams, its main interpreters were continental European philologists. The most prolific of British Sanskritists, A. B. Keith, who produced studies of virtually every significant aspect of classical Indian culture, steadfastly ignored Jainism, and on the one occasion when he had to confront its literature in the course of producing a catalogue of manuscript holdings in the India Office Library, flaws in his knowledge of the subject were apparent (Schubring 452-3). For virtually all of the western scholars who interested themselves in

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Contribution of Jainas to Sanskrit and Prakrit Literature Jainism, the realities of Jain life and culture as experienced by contemporary followers of the religion in India were of only marginal concern and inaccurate text-derived generalisations, in which Jainism was portrayed as a kind of colder version of Hinduism or a Buddhism "turned strange," flourished largely without qualification. Folkert's research at the time of his death into the various layers within the Pratikramana Sutra, the Jain confessional formula, and its contemporary ritual significance for the community which used it was thus highly innovative. Unfortunately, after the completion of his Harvard dissertation, Folkert published very little during his lifetime and, with the exception of two short introductory surveys of Jainism contained in handbooks of world religions and two chapters in edited collections (reprinted in the volume to be considered), his ideas were largely delivered in the form of conference papers, while various of his projects remained only in draft. On the basis of this surviving material, Folkert's friend and colleague John E. Cort has constructed a volume whose title Scripture and Community (henceforth SAC) reflects its late author's most abiding academic interests. There may be some who would question the advisability, indeed the very morality, of publishing a scholar's Nachlass, especially when, as with SAC, it involves the reproduction of such apparent ephemera as conference addresses and even grant applications. However, a reading of the book shows that Cort's editorial decisions (which include some discrete bibliography updating) are triumphantly vindicated in that he has succeeded in presenting Folkert's work as an intellectually consistent totality and, as such, a major contribution to the study of one of the world's oldest religious traditions. It must be emphasised immediately that Folkert did not consider himself to be a Jainologist as narrowly conceived. Rather, Jainism formed the empirical basis for his wider reflections upon religion, while the insights derived from the discipline of religious studies served to inform his general understanding of Jainism, most markedly freeing him from the necessity of taking an exclusively text-oriented approach. Cort's insistence in his introduction on the "profoundly radical thrust" of Folkert's scholarship (SAC : xv) may at first sight smack of special pleading, but there can be no doubt that in several areas, particularly his approach to the category of scripture, he was clearly ahead of his time. In order to enable Folkert's ideas about the nature and function of sacred literature to be appreciated to the full, Cort elects to reprint as chapter

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The Jain Scripture and Community.... 5 of SAC a longer version of a paper, originally delivered in 1976, which appeared posthumously in a groundbreaking volume on scripture edited by Miriam Levering, prefacing it with two chapters discussing scripture as a phenomenological category and the structure of the Jain scriptural "canon" respectively and then following it with an account, distilled from various grant applications, of the role of scripture within the Jain community. This section of the book should be pondered upon by all engaged in the study and teaching of religious traditions. At a time when the Protestant Bible provided a virtually unchallenged academic model in the west for the study of sacred texts, one which has by means disappeared today, Folkert drew attention to the dangers inherent in privileging scripture as being solely what is written in a book, calling on students of religion to display greater sympathy to the actual status of scriptural texts within each particular religious tradition and, in the specific context of Jainism, demonstrating how the notion of fixed canonicity was largely created by western scholars in the last century at the expense of many alternative Jain enumerations of scriptural texts. Folkert's direct field experience enabled him to see that the real significance of scripture for Jains hardly ever lies in the reading of so-called "canonical" writings but rather in the community's ritual use of or contact with an extremely small number of texts, particularly the Pratikramana Sutra, which provides a kind of manual for periodical religious behaviour throughout the year, an insight which he felt to be of no small relevance when considering other sacred book-oriented traditions. Folkert formulates his general views on scripture in terms of what he styles, perhaps slightly clumsily, "Canon 1" and "Canon 2", the former being sacred text which is vectored to its audience, generally through ritual activity, while the latter is sacred text which itself constitutes a vector of ritual authority and symbol (SAC : 69-70). The potency of this model is displayed in particularly compelling fashion by reference to the various ways in which the Bible is mediated to different Christian congregations (SAC : 73-6). For those familiar with Graham's seminal work on the orality of scripture, Beyond the Written Word, the full impact of Folkert's views might conceivably be slightly blunted, but they should note not only that Graham provides a foreword to SAC but that Folkert is a co-dedicatee of Graham's book, the acknowledgements to which make clear the long cross-fertilisation of ideas between the two scholars. Folkert's ideas here now see to be in the process of being assimilated into the

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Contribution of Jainas to Sanskrit and Prakrit Literature general discipline of Religious Studies and subjected to serious critical scrutiny (Smith). The remainder of the first section of SAC is comprised of Folkert's reflections upon the history of the Jain tradition and the various institutional elements which have served to structure and maintain it. Chapter seven, which was published posthumously in 1989, is a study of the Victorian interpretation of the ancient religious site of Mathura in north-west India. Here Folkert starts by considering how nineteenth century western scholarship quickly formed the conclusion that the depiction within ancient writings of a world of ascetic renunciation exclusively defined the parameters of the Jain religion. He goes on to demonstrate the manner in which the concomitant academic preoccupation with the antiquity of the stupa, or funeral memorial, at Mathura (initially seen as vital corroborative evidence for the antiquity of the textual tradition which was the main Victorian scholarly concern) led to an almost wilfull inability to grasp the clear import of the evidence of epigraphy and archaeology that there had existed at an early date a sizeable Jain lay community deeply preoccupied with cultic and devotional religiosity. Here Folkert can be said to have in part anticipated in the sphere of Jain studies the now massively influential work of Schopen on the scholarly representation of early Buddhism. In parenthesis, it might be admitted that the question of the function of the stupa within Jainism is still somewhat uncertain and Folkert never really addresses it. In this context, Granoff (1992) offers an original interpretation of Jain worship of the dead which can complement Folkert's work on Mathura. Chapter eight of SAC, which derives from Folkert's Harvard dissertation, is a helpful discussion of the term darsana and a demonstration of how in Jainism it can mean both "system" and "faith" (but cf. Zydenbos : 16 who demurs at this latter rendering). Of particular value for an understanding of the development of Jain intellectual history, often portrayed as relatively static, is Folkert's pinpointing of a dynamic involving "a radical shift away from an analytical approach dominated by karma to one that sought to begin with a set of categories and means of valid knowledge (pramana)" (SAC : 134). The intellectual duality running through Jainism, in which the claims of uniqueness and separateness for the teachings of Mahavira and the other tirtharkaras (whose focal role is emphasised briefly in chapter nine) are balanced by an increasing willingness to systematise and conduct arguments in the idiom of an encompassing, largely Hindu world, is an important theme in Folkert's

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The Jain Scripture and Community.... 5 . interpretation of the religion, one which is pursued in part 2 of SAC. Chapters ten to twelve of SAC focus upon the role of the subsect (gaccha) and the monk in the formation of Svetambara Jain history and society and the often complex manner in which the lay and ascetic communities and the ideals bound up with them interact, especially during the period of the monastic rainretreat. Here it might be said that Folkert's remarks now seem slightly sketchy in the light of research which has been published in recent years (sse Cort's companion piece to this essay, referred to at the beginning of this essay). Part one of SAC concludes with a splendidly evocative set of fieldnnotes and photographic illustrations relating to Folkert's observations of the celebration of the festival of Paryusan in two northern Gujarati villages. This chapter, most helpfully annotated by Cort, is surely worth its weight in gold from the pedagogical point of view to any introductory course on Jainism. Part two of SAC, amounting to almost 200 pages, is called from Folkert's dissertation on Jain modes of representing non-Jain intellectual positions. At one level, this could be read as a straightforward exercise in technical Indology in which an analysis is given of the 363 doctrines, originally adumbrated in the ancient scripture the Sutrakstangasutra, to which medieval Jaina doxographers claimed all religio-philosophical positions could be reduced (cf. Bollee). However, Folkert is interested in more than simple delineation of structures, although his expertise in unravelling often intricate connections is certainly impressive, and he identifies the 363 doctrines as "not an account of the differences between Jains and non-Jains, but also as an attempt to deal with the fact of such differences" (SAC : 229). He commendably eschews the simplicities inherent in terms such as "orthodox" and "heterodox", submitting as an alternative the possibility that "the growing influence (in medieval Jainism] of the 363-account reflect [s] a process whereby the Jains no longer viewed other schools merely as positions to be refuted...." (SAC : 216 and 245). Instead, and as part of the process of confronting their own evolving sense of identity, the Jains were led, so Folkert argues, to consider the reasons why such differences existed in the first place and the manner in which they were linked to them. One of the main casualties of Folkert's investigations into Jain attitudes to non-Jains is what has come to be known as "intellectual ahimsa." This is the often repeated claim(see e.g. Jain) that the Jains extended the principle of non

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Contribution of Jainas to Sanskrit and Prakrit Literature violence towards all creatures to include a tolerant attitude to all intellectual view, enshrining this in a perspectivist system of seven possible standpoints (nayavada) and concomitant relativist linguistic judgements about entities this analysed (syadvada) which taken together is generally and famously styled the "doctrine of many points" (anekantavada) and has been characterised by one eminent scholar as "the central philosophy of Jainism" (Matilal; for a formalist interpretation, see Van Den Bossche). As Folkert shows, Jain perspectivism is for the doxographers essentially an analytical technique for exposing the reductionism of opposing viewpoints that should not be subjected to any ethicising gloss reflecting modern ecumenical trends (SAC : 224-6; cf. Dundas 1992 and Johnson). It has been argued recently that the concept of religious tolerance, which plays a particularly important part in much twentieth century South Asian religious self-perception and scholarship, in actuality derives from the western discourse about modernity which took place in the context of the increasing marginalisation of religious institutions throughout Europe from the seventeenth century and was subsequently applied in colonial taxonomies to passive and therefore tolerant Hindus and Jains as opposed to what were caricatured as "fanatical" Moslems (Van Der Veer : 66-7). There were in fact significant non-polemical strands in classical Indian intellectual debate, the great philosopher of language Bhartshari being particularly noteworthy in this respect (Houben), but it is probably a universal feature of all religious traditions, including Jainism, that they adopt as part of their strategy of self definition some sort of polemical stance towards rival groups, which paradoxically can often take the form of claiming a superior brand of "tolerance." Indeed, as Griffiths has argued, interreligious debate cannot take place unless the participants adopt a strong apologetic stance. It is almost inevitable, given the extent of Jain literary sources, that Folkert may sometimes seem somewhat restricted in his range of references. It is possible, for example, that he might have had to modify his views about Jain attitudes to non-Jains after a fuller consideration of the vigorous intra-Jain, anti-Hindu and anti-Moslem polemics of the late medieval period (cf. Jaini : 352-74 and Dundas 1999 and forthcoming) and he never really conveys the extent to which many of the doxographers he discusses were describing what were effectively "straw men" opponents simply as an attempt to confirm the validity and continuity of the ancient scriptural tradition which had originally described them, rather than in order genuinely to make statements about the

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The Jain Scripture and Community.... nature of identity. The intensity of the complex pressures, at times involving both attraction and repulsion, to which the Jains were subjected within the pluralistic socio-religious world of medieval India can much better be gauged from the rich Sanskrit, Prakrit and Old Gujarati narrative sources which show a keen awareness of the difficulties of identity experienced by a minority community (Granoff 1994). In addition, despite his occasional reference to Digambara sources (e.g. SAC : 49-52 and 317-27) and a passing account of the Sthanakvasi sect (SAC : 179-81), the Jainism presented in SAC is very much that of the nurnerically dominant svetambara image worshippers amongst whom Folkert conducted his fieldwork, so that there is little sense given to the reader of the religion's internal variety. Nevertheless, one's main reactions to SAC are admiration of its author's perspicacity in identifying and analysing so many areas of significance in a subject which was at the time not clearly delineated and a certain melancholy that he did not live to carry out his research agenda to the finish. Nobody, however, could say after reading this marvellously stimulating book that Kendall Folkert's promise was unfulfilled. All involved in the study of Jainism are urged to read and reflect upon it.

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Contribution of Jainas to Sanskrit and Prakrit Literature References : Bollee, W. B. 1977 Studien zum Suyagada Teil 1: Die Jainas und die anderen Weltanschauungen vor der Zeitwende. Wiesbaden : Franz Steiner. Dundas, Paul 1992 The Jains. London and New York : Routledge. 1999 "Jain Perceptions of Islam in the Early Modern Period." Indo-Iranian Journal 42. Forthcoming "Sudharman's Offspring : History, Scripture and Authority in a Medieval Jain Sectarian Tradition. Folkert, Kendall W. 1993 Scripture and Community : Collected Essays on the Jains. Edited by John E. Cort. Atlanta : Scholars Press. Graham, William A. 1987 Beyond the Written Word : oral aspects of scripture in the history of religion. Cambridge : Cambridge Univeristy Press. Granoff, Phyllis. 1992 "Pilgrimage, Death and Dying in Medieval Jainism." Bulletin d'Etudes Indiennes 10. 1994 "Being in the Minority : Medieval Jain Reactions to Other Religious Groups." In N. N. Bhattacharya (ed.), Jainism and Prakrit in Ancient and Medieval : Essays for Prof. Jagdish Jain. New Delhi : Manohar. Griffiths, Paul J. 1991 An Apology for Apologetics. A Study in the Logic of Interreligious Dialogue. Maryknoll : Orbis Books. Houben, Jan E. M. 1994 "Bhartphari's familiarity with Jainism. "Annals of the Bhandarkar Oriental Research Institute 75. Jain, I. C. 1999 "Syadvada an Intellectual Ahimsa." In Sagarmal Jain and Shriprakash Pandey (ed.), Multi-Dimensional Application of Anekantavada. Varanasi and Ahmedabad : Parsvanatha Vidyapitha and Navin Institute of Self

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The Jain Scripture and Community.... development. Jaini, Padmanabh S. 2000 Collected Papers on Jaina Studies. Delhi : Motilal Banarsidass. Johnson, W. J. 1995 "The Religious Function of Jaina Philosophy : Anekantavada Reconsidered." Religion 25. Levering, Miriam (ed.) 1989 Rethinking Scripture. Albany : State University of New York Press. Matilal, Bimal Krishna 1981 The Central Philosophy of Jainisin (Anekanta-Vada). Ahmedabad : L. D. Institute of Indology. Schopen, Gregory 1991 "Archaeology and Protestant Presuppositions in the Study of Indian Buddhism." History of Religions 31. Schubring, Walther 1977 Kleine Schriften. Wiesbaden : Franz Steiner. J. Z. Smith 1988 "Canons, Catalogues and Classics." In A. van der Kooij and K. van der Toorn (ed.), Canonization and Decanonization, Brill : Leiden/Boston/ Koln Van Den Bossche, Frank 1993 "Jain Relativism : An Attempt at Understanding." In rudy Smet and Kenji Watanabe (ed.), Jain Studies in Honour of Jozef Deleu. Tokyo : Hon No-Tomosha. Van Der Veer, Peter 1994 Religious Nationalism : Hindus and Muslims in India. Berkeley: University of California Press. Zydenbos, Robert J. 1983 Moksa in Jainism, According to Umasvati. Wiesbaden : Franz Steiner. 000

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Fixing Up Of Some Vairants From Kalidasa Tapasvi Nandi The object of this small paper is to draw attention of all learned scholars towards a very important missing link in the field of text-criticism of the works of Kalidasa. In our humble opinion the efforts in the direction of Kalidasa-textCriticism seem to be incomplete and even the so-called critical editions of Kalidasa's works such as those by the Sahitya Akademi, New Delhi are sadly wanting in certain respects. The point is that a careful editor of a given work should utilize and weigh all the available research tools, and every ms. should be handled as something sacred. This has not happened in the task of editing the works of Kalidasa. We know that in their works, alamkarikas draw upon freely from Kalidasa to illustrate this point or that. From Vamana, down to Visvanatha onwards they seek inspiration from Kalidasa. These alamkara works had ary number of brilliant commentaries and the Vagdevatavatara Mammata is said to have claimed a commentary from every house-gshe-gshe. We have seen that these commentators are in the habit of discussing a particular variant with a terse remark such as 'ayam sadhupathah ayam apapathah,' etc. The works of Kalidasa have also been commented upon by many beyond Mallinatha. We have in our mss. library at the L. D. Institute of Indology, quite a number of interesting commentaries on Raghuvamsa, Meghaduta, and Kumara. sambhava', by Jaina and non-Jaina writers of high calibre. All these are worked out only with any number of variants, but even the numbering of verses, their sequence and total, also vary. And all these evidences cannot be dismissed lightly. They have to be taken note of and weighed properly, no matter what date they belong to, for surely each one represents a tradition much older, of its own. These traditions were preserved probably in very old mss. that are lost to us now. And works on alamkara proper, dating back from 8th cen. A. D.,

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Fixing Up of Some Vairants From Kalidasa 11 cannot by dismissed lightly. Thus Vamana, Anandavardhana, Bhoja, Mammata and Hemacandra to me, are greater authorities than any of the present day editors, no matter their high reputation and position. We know how acarya Hemacandra's Kavyanusasana with its priceless Viveka, has been a source of great inspiration in critically editing portions of the Abhinava-bharati for scholars such as Gnoli and Kulkarni. So, the importance of these alamkaraworks is beyond dispute in this stupendous task of editing the works of Kalidasa. Any intelligent and sincere editor, of course, will have to weigh all evidences critically. We may note that Hemacandra (H. C.) has quoted 46 verses from Kumarasambhava (Kumara.), 31 from Raghuvamsa (Raghu.), and eight each from the Abhijnana-Sakuntalam (Abh. $a), Vikramorvasiyam (Vikrama), and Meghaduta (Megha). He has not quoted either from the Malavikagnimitra (Mal.) or Rtusamhara (Rtu.). Perhaps nobody has quoted from the work mentioned last. Bhoja has as many as 95 illustrations only from the Abh. Sa., and we have yet to count the total number of verses quoted by Bhoja from other works of Kalidasa. Mammata has 11 from Kumara., 6 from Raghu., 9 from Vikrama., 2 from Abh. Sa., and 1 from Megha., making a total of 29 verses. To illustrate, we propose to concentrate on just five verses from Abh. Sa. only. They are : (1) 7 fragajuotanto (2) PETT FE910 (3) 9145VHO (4) 2611415i Efgo and (5) 374477 te falando The method will be first to note available variants in the printed editions of the works of Vamana, Ananda, Bhoja, Mammata and Hemacandra, along with their commentators, if any, and then also to note the variants as found in some important editions of the Abh. Sa. We have given a full list of all these editions of these works in Appendix A. The verses cited as illustrations occur in the works of authors mentioned against them, such as (1) fagarjugacito is read by Vamana and Bhoja; (2) ETT HETTO is read by Vamana, Bhoja, Mammata and Hemacandra

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12 Contribution of Jainas to Sanskrit and Prakrit Literature (3) grIvAbhaGgAbhirAmaM0 is read by Mammata and Hemacandra, (4) calApAGgAM dRSTi is read by Anandvardhan, Bhoja and Hemacandra, and (5) asmAn sAdhu vicintya0 is read by Bhoja and Hemacandra. while considering Mammata, we will try to look in for a special remark, if any, by any of his commentators. We will also consider the variants presented in the selected editions of the Abh. Sa. Our observations are noted as below; wherein we will mention, not the whole verses, but only the portion containing possible variants : (1) kA svidavaguNThanavatI0 Vamana, under 3.2.6. reads as: kAsvid ....nAtiparisphuTalAvaNyA / madhye...kisalayamiva pANDupatrANAm / / Bhoja reads it twice, i.e. once each on p. 326 and p. 748. At both the places, we have kA svit0 nAtiparisphuTazarIralAvaNyA But on p. 784, the second half of the verse reads as : kisalayamiva bhAti pANDupatrANAm / It is surprising that in one and the same edition at two places two variants are seen and not taken note of by the editor. Different editions of the Abhi. Sa. show the following variants : B. (p. 80; verse V. 14) - kAsvit0 0 zarIralAvaNyA... * kisalayamiva pANDu0 etc. J& R. (p. 163; verse V. 13) - kA svit0 0 zarIralAvaNyA... . kisalayamiva pANDu0 etc. These variants are also supported by Raghava Bhatta (p. 163) U. (p. 198; verse verse V. 13) - kA svit0 . zarIralAvaNyA... . kisalayamiva pANDu0.... G. (p. 109; verse V. 13) -kA svit0 0 zarIralAvaNyA... 0kisalayamiva pANDu0 ...

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Fixing Up Of Some Vairants From Kalidasa 13 Re (p. 500; V. 13) - ofo facto 11021... o farafia quco... SR. (p. 480; V. 12) - $440uto o riques... o feristeria oruco ..... The verse is read differently as V. 12, 13, 14 by different editors. The variant viz. 'keyamavaguNThana0' is seen only in SR., while kisalayamiva bhAti pANDupatrANAm is read at one place in Bhoja, and only Vamana omits PR and has taufferique (Visvesvara's edn.). The NS. edition of Vamana's work does not read this illustration but has a ft. note, on p. 38 viz. Uya, 44 ustant' ruf zAkuntalapaJcamAGkasthaM padyaM koSTakAntalikhitamasti This favours the reading keyaM0 as seen in SR only. (2) ETTI FETO...etc. Vamana reads this verse under 1.2.11, p. 22 in Visvesvara's edn., and p. 4, N. S. edn. It is interesting to note that these two editions present different variants. Visvesvara's edn. has fantoti gotini aruefcafe....etc. and vizrAntiM labhatAM ... etc. The N. S. edn. has - fatarat: ferai apre fata..... etc. and vizrAntiM labhatAM ... etc. Bhoja (p. 341) has faget: feni queafarer:, and farth ACI.... and on p. 64, Bhoja reads : fazlott: ..... afafa: but fasufi Fio etc. Once again two different variants in Bhoja have gone un-noticed by the editor. K. P. Some. (p. 148) has, fagot: ...areyfaft: with 'famati' suggested a variant in ft. note; and fashi Ci ... etc. with fashi 9461 suggested in the ft. note. The editor Prof. R. C. Parikh has also given in the ft. note other variants such as ' abhyasyatAm ' for 'romanthamabhyasyatu' and varAhatatibhiH for patibhiH. Somesvara has no special observation here.

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Contribution of Jainas to Sanskrit and Prakrit Literature K. P. Allahabad edn. with Bala etc. (p. 263) has- fastadt: .... Que faft: and fasufei P10 .... etc. The Bala. (p. 264) observes-faqet: ... que fafat: etc. then supporting the above variants. It also supports 'fanfai 74714 The Sa. Bo. seems to support fagott:' (p. 264) K. P. Ma (p. 153 has 'faat....uefaft:' and fastei ni ... etc. Manikyacandra has no special observation. K. P. Pra & U. (p. 322) has - 'fastest.... auerfaft:' and fausti' is given in the ft. note. We have also fa fa ?) Toi forni aefafa: etc. in the ft. note. May be is a mis-print. Pradipa has no special comments while Udyota who has faufafayfur sarvatra yojyam | seems to favour the variant 'vizvastaiH' K. P. Vio (p. 226) has falho: feedi aumfafa: ... and fashfa auci... etc. Sridhara has nothing special to offer. K. P. Sa. Cu. & Sam Pra. (p. 86) has, 'falatot... que faft:' and has a ft. note, viz. fararoj foi ai sfa yatan 478:1 Again, it has far safari yao etc. Sa. Cu. (p. 86) seems support faarat: 4914 etc. while the Sam. Pra. does not refer to any variant. K. P. Sudhao (p. 407) has fastest: uefaf4: and fame 744o... etc. The Sudhasagara has no special reference to any variant. K. P. Sa. Di. (p. 81) has 'fastad.... aleyfarfen.... and fast 74810 etc. The Saradipika supports 'fastant: reyfaf4: and also fasta guaio etc. K. P. Jha (P. 373) has 'faraoci.....quefafa.... and familie ani etc. Jhalkikar observes (p. 373) 'famous foreni auefafu: sfa und etc. and then 'fasteet Talyan qadau:.....' etc., he observes 'fauti: grafo 43: I' K. P. Vis. (p. 324) has 'fasta....uefafe:... and fanta ni etc. K. P. Re. (p. 79) has 'Fararat....uefaft: and familia yai.... etc. Thus various editions of the K. P. along with their commentators have variants such as fastot, fast:; faupa:, and fastaj 0114 and then agafaf: or tatibhiH and also varAhavitatiH (as in Vamana. Hindi edn.) and vizrAnti labhatAM or vizrAma 77971 as the case may be. Kavyanusasana of Hemacandra (H. C.) (p. 288) reads this as verse no.

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Fixing Up Of Some Vairants From Kalidasa 15 448 in the viveka. It supports faratott.... and theyfafa: and fastfart etc. We will now consider the Abh. Sa. editions. B. (p. 31) has fastosi fontana que faft: and vizrAmaM labhatAm etc. J. & R. (p. 65) has farmaci faf4614 axeqfaf44: and fastei 77491140 etc. Raghava supports varAhapatibhiH and vizrabdhaM and also vizrAmaM labhatAm U. (p. 68) has faoi......afafy: and fammi 94140.... G. (p. 37) has fagoci feb2014 quedafa: with oufaf: noted in the ft. note and also vizrAmaM labhatAm etc. SR. (p. 210) has fastazi fa 4614 quenfef4: and vizrAmaM labhatAm etc. Re. (p. 450) has faratai...... offer: and vizrAma.... etc. He takes note of 'faat:' below. It may be noted that all these editions give the same number i. e. 11.6 to this verse. Hemacandra has fagott: and qfaf97: and fansa 69Normally his readings are more acceptable. (3) 1915reo etc. This is read by Mammata and Hemacandra. K. P. Some. (p. 53) has here: and moretasite: and quicy AICI The editor Prof. Parikh has also noted the variants viz. Gefe:, #: and plutitvaat| Somesvara has no special observation in this respect. K. P. Allahabad edn. (p. 89) has :' : and othrala The Bala supports 'dattadRSTiH' K. P. Ma. (p. 57) has 'geft:' z: 'and other

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16 Contribution of Jainas to Sanskrit and Prakrit Literature Manikyacandra offers no special remark. K. P. Pra, and U. (p. 117) shows chefe: 44: and othar Udyota observes - 3 TATA Tagfal PRO E tagaturanti feT BIEN TE: ariari Gefg: Giefe: perhaps geft:' is also recognised. K. P. Vi. (p. 84) has a sefe: #: and otjerala Sridhara has no special observations for any variant. K. P. Sa. Cu. and Sam. Pra. (p. 134) has a sere: q: and owadara No special remark is passed by the commentators. K. P. Sudha (p. 148) has gefe: #: and otac Sudhasagara observes : vicchedAt baddhadRSTiH dattadRSTiH etc. K. P. Sa. Di. (p. 14) has agere: C#: and otgacara Gunaratna (p. 147) prefers 'Efe:' perhaps following the Bala. K. P. Jha. (p. 109) has pastfe: 24: and othrata Jhalkikar observes : muhuH vAraMvAraM baddhadRSTiH dattadRSTiH etc. obviously under the influence of Udyota. Jhalkikar also seems to clearly support ' :' K. P. vis. (p. 132) has a sefe: zy: and orgacara K. P. Re. (p. 79) has agere: : and owa Kavyanusasana of H. C. (p. 118) has Chefe: prot: and offrata Abh. Sa. B. (p. 7) has goefe: grot: and overalta J. & R. (p. 16) has baddhadRSTiH da8: and 0plutatvAt U. (p. 10) has dattadRSTiH darbhe: and 0plutatvAt G. (p. 5) has an astfe: q: and ornarare ETTETE:' is noted in the ft. note. SR. (p. 180) has dattadRSTiH darbhe: and 0plutatvAt Re. (p. 430) has - Sefe: 24: and otaract Dr. Rewaprasad takes note of 'Theft:' in the foot note. All these editions agree in reading this verse as I. 7. (4) H1951 Ego etc. This is ready by Anandavardhana, Bhoja and Hemacandra.

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Fixing Up Of Some Vairants From Kalidasa 17 Dhv. I. 1. (p. 62, edn. K. Krishnamoorthy) - has karNAntikacaraH and vayaM tattvAnveSAnmadhukarahatAstvaM khalu kRtI / Bhoja (p. 793) has karNAntikacaraH and vayaM....khalu kRtii| HC. (p. 3) has karNAntikagataH and .....tvaM ca sukRtI / Again, in the ft. note 'tu' is suggested in place of 'ca' as a variant. The viveka (p. 37) reads : kathamiva na sukRtI bhavAn Abhi. a. B. (p. 15, Verse 1, 20) has karNAntikacaraH and vayaM....tvaM khalu kRtI / J& R. (p. 34, Verse I. 20) has karNAntikacara: and tvaM khalu kRtI / Raghava supports the above; i.e. 0caraH, and tvaM khalu kRtI / U. (p. 32, Verse I. 22) has karNAntikaraH and tvaM khalu kRtI / G. (p. 16; Verse I. 23) has karNAntikacaraH and tvaM khalu kRtI / SR. (p. 128, Verse I. 20) has karNAntikacaraH and tvaM khalu kRtI / Re. (p. 437, verse I. 20) reads - karNAntikacaraH and tvaM khalu kRtI / He mentions 7719151 Efe in the ft. note. This verse is read as I. 22 by U, and I. 23 by G. While others read it as I. 20. Only HC. offers other variants. (5) asmAn sAdhu0 is read in Bhoja and HC. Bhoja (p. 590) offers the following variants viz. premapravRtti and reads bhAgyAyattamataH paraM na khalu tadvAcyaM vadhUbandhubhiH HC. (p. 136) has premapravRtti and bhAgyAdhInamataH paraM na khalu tatstrIbandhubhiryAcyate / The Abh. Sa. editions read as below : B. (p. 71, verse IV. 18) has snehapravRtti and bhAgyAyattamataH paraM na khalu tadvAcyaM vadhUbandhubhiH J& R (p. 142, verse IV. 16) has snehapravRtti and bhAgyAyattaH...vadhUbandhubhi: same as in B. U. (p. 166, verse IV 19) has snehapravRtti and bhAgyAyattaM0...vadhUbandhubhiH / G. (p. 95, Verse IV. 17) has snehapravRtti and bhAgyAyattaM...vadhUbandhubhiH / SR. (p. 433, Verse IV. 18) has snehapravRtti and bhAgyAyattaM...vadhUbandhubhiH / Re. (p. 490, Verse VI. 17) reads snehapravRttiM and bhAgyAyattaM...vadhUbandhubhiH / But Dr. Rewaprasad has a ft. note on sAmAnya0 He observes 'sA mAnyaprati0 ityapi cchedaH / tatazca zakuntalAbahumAnasUcanamapyatra /

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18 Contribution of Jainas to Sanskrit and Prakrit Literature And for bhAgyAyattaM etc. he has a ft. note where he reads daivAdhInamataH paraM na khalu tatstrIbandhubhiryAcyate / This verse has been read as IV-16, 17, 18 and 19 by different editors. HC's premapravRtti does not find favour with any, nor his bhAgyAdhInaM nor strIbandhubhiryAcyate / which is mentioned in a ft. note by Dr. Rewaprasad, who also offers 'caneta' in the ft. note. An intensive examination of only five verses from Abh. Sa. shows how different editors have selected their variants without any rhyme or rhythm and one and the same verse is shown in a different order by them. We have also seen how writers on alamkara and their commentators have cited these verses from Kalidasa and how they differ in giving different variants. Our sole purpose is to bring home only one point viz. that the task of text-editing in case of the works of Kalidasa is stupendous and attains staggering proportions when we consult the alamkara works, which represent much older traditions. All these have to be taken into account before fixing up any variant and not a single ms. should be taken as useless. The task is truly a 'Mahabharata' task. Preparing text-critical editions of the works of Kalidasa requires as much inspiration, insight application and perspiration as in case of the Mahabharata or the Ramayana. Perhaps, the L. D. Institute of Indology, with co-operation from scholars all over the world is in a mood to take up this challenge. Annotations 1. Total number of mss. on different works are as below: 22 on Meghaduta. 35 on Raghuvamsa. & 40 on Kumarasambhava.

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Fixing Up Of Some Vairants From Kalidasa 14. APPENDIX : A 2. The following editions of different works have been utilized by us. The abbreviations are mentioned along with, 1. Kavyalaskara-sutra-vitti-Vamana, N. S. Edn., Bombay 1889 and Hindi Edn. Visvesvara Atmaram & Sons, Delhi, 1954. 2. Dhvanyaloka of Anandavardhana (Dhv.) Edn. K. Krishnamoorthy Karnatak Uni., Dharwar, '74 and also, with all edn. Vidyabhavan, Sanskrit grantha mala, no. 97, Choukhamba Vidyabhavan, Varanasi-1955. 3. Sringaraprakasa of Maharaja Bhoja Vol. I-IV. (sr. Pra.) Edn. Josyer, Mysore (Edns. '55, '63, 669 &). 4. Kavyaprakasa (K. P.) with samketa of Rucaka (middle of the 12th cent. A. D.), the Balacittanuranjani (Bala.) of Narahari Saraswatitirtha (8241 A.D.), Prabha of Vidyanatha Tatsat (1864 A. D.). Pradipa of Govind Thakkura (Pr.) (15th Cent. A. D.), and Udyota of Nagesa Bhatta (Nagojee Bhatta) (first half of the 18th Cent. A. D.), Edited by Prof. S. S. Sukthankar, Bombay. 1911. 5. Kavyaprakasa with Manikyacandra's Sanketa (K. P. Ma.) (1159-60 A. D.) Edn. Poona, 1921. 6. Kavyaprakasa with Somesvara's Sanketa (K. P. Some.) (1150-1160 A. D.) Edn. Jodhpur, '59. 7. Kavyaprakasa (Allahabad Edn.) with the bala. of Narahari, the Sarabodhini (Sa. Bo.) of Sri Vatsalanchana Bhattacarya (14th-16th Cent. A. D.), and Darpana by Visvanatha (14th Cent. A. D.) : Edn. Allahabad, Ganganath Jha Kendriya Sanskrit Vidyapeeth, "76. 8. Kavyaprakasa with Viveka of Sridhara (1405 A. D.) (K. P. Vi.) Edn. Calcutta, 1961. 9. Kavyaprakasa with Sahityacudamani (Sa. Cu.) of Bhatta Gopala (15th Cent. A. D.), and Cakravartin (beginning of the 14th Cent. A. D.), Trivendrum, 1930. 10. Kavyaprakasa with Pradipa and Udyota (K. P. Pra. & u.) Edn. Poona, 1911.

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20 11. Kavyaprakasa with Sudhasagara of Bhimasena Diksita (K. P. Sudha) (1723 A. D.), Varanasi, Edn. 1927. Contribution of Jainas to Sanskrit and Prakrit Literature 12. Kavyaprakasa with Balabodhini by Vamanacarya Jhalkikar (K. P. Jha), B. O. R. I. Poona, 1921. 13. Kavyaprakasa with Gunaratna's Saradipika, (K. P. Sa. Di.), edn. Gujarat University, Ahmedabad, Vol. I. '76 and Vol. II, 1984 edited by the author of this paper. 14. Kavyaprakasa edn. Prof. Rewaprasad Dwivedi, (K. P. Rea.) B.H.U. '81. 15. Kavyaprakasa, Hindi Edn. Vishveshvara Pandit (K. P. Vis.) Varanasi, 1960. 16. Kavyanusasana of Hemacandra (HC.) Second revised edn. by Prof. R. C. Parikh and Dr. V. M. Kulkarni; Pub. Sri Mahavir Jain Vidyalaya, Bombay, 1974. L 17. Abhijnanasakuntala (Abh. Sa.) of Kalidasa, Text. edited by Prof. S. K. Belvelkar (B.) B.O.R.I., Poona, Sahitya Akademi, New Delhi, First Edn. 1965. 18. Kalidasa's Abhi. Sa. with Raghava Bhatta's Comm. Edited by K. M. Joglekar (J & R) edn. Bombay 1913. 19. Mahakavi Kalidasa Viracita Sakuntala, Prof. Umashankar Joshi (U.) Edn. Gurjar Granth Ratna Karyalaya, Ahmedabad, Edn. 1955. 20. The Abh. Sa. of Kalidasa with Intro. etc. by Prof. A. B. Gajendragadkar (G.) edn. Surat, 1950. 21. Kalidasa's Abh. Sa with original Sanskrit Comm. etc. by Saradaranjan Ray, (S. R.) 12th Edn., Calcutta, 1924. 22. Kalidasa Granthavali, edited by Prof. Rewaprasad Dwivedi (Re.)--B.H.U., Varanasi, 1976. 0

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The Rare Manuscript of Jharu Pandita's Commentary on the Kumarasambhavam of Kalidasa M. L. Wadekar Introductory : The Oriental Institute of Baroda is one of the greatest Indological Institutes of India. It was conceived (in 1893) and established in 1927) by the fore-sighted Maharaja Sayajirao Gaekwad of Baroda. It has a valuable treasure of more than 27000 Mss., which incorporate the scholarly original works or commentaries on some works, on diverse subjects written in different scripts. Many mss. of the collection are quite rare and works they incorporate are mostly little-known. The Oriental Institute has so far published in the famous Gaekwad's Oriental Series more than 178 original works, based on such rare and valuable Mss. Still there are numerous works on different subjects, which are lying hidden in the form of Mss. in the Institute. Some of them a codices of certain works (codex unicum), the other copies of which are very difficult to be obtained elsewhere. In this paper, an attempt is made to introduce to the world of scholars, a rare and valuable Ms. of the commentary of a Jain aru on the famous Mahakavya, the Kumarasambhavam of Kalidasa: The work has still remained unedited and unpublished and the Ms. also has been unnoticed, being available perhaps only in the Oriental Institute. The Rarity of the Commentary and its Ms. : The New Catalogus Catalogorum', has recorded more than sixty four commentaries on the Kumarasambhavam of Kalidasa, only few of them have been published. No mention of Jharu's commentary on the Kumarasambhavam is found there. Similarly, among the thirty-eight commentaries, mentioned by Krishnamachariar?, the Jharupandita's commentart is not noticed. The commentary Panjika of Vallabhadeva is edited and published by Prof. Gautam

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22 Contribution of Jainas to Sanskrit and Prakrit Literature Patell. He refers to other four published commentaries on the Kumarasambhavam . K. G. Ambikas refers to six Sanskrit commentaries from Kerala and gives details about two unpublished Keralite commentaries in one article, published Shri Venkateshwar University Oriental Journal. Unfortunately, the Ms. of Jharu Pandita's commentary has not received any attention of scholars writing about the Kumarasambhavam. About the Manuscript : The manuscript of the commentary of Jharu Pandita on the Kumarasambhavam is available in Oriental Institute of Baroda, bearing Acc. No. 2099 i.e. a very early collection of the Institute, during Sir Sayajirao Maharaja (III)'s Royal regime. It is on an old countrymade brownish paper, with total sixty folios, written in prsthamatra on both sides of folio in Devanagari script. The size of the Ms. is 11 cms. x 26 cms. There are about 17 lines to a page and about 60 letters in a line. The granthasankhya or extent of the ms. is about 2400. On the last page, it is noted that this is a copy of Muni Kusalavijaya, who was disciple of Pt. Santivijaya Gani.. The scribe begins the ms. with Om Namo Vitaragaya, which indicates Jain origin. The middle portion of each page has artistic design, made by keeping blank space. This is also a Jain peculiarity. The supra and infra margins are of equal measure. The Recto and verso margins are also of equal meansures, with four lines drawn on each side. The ms. is written by single scribe in a good hand writing. No date is found anywhere in the ms., but the ms. seems to be old of about 14th or 15th century A. D. from the paper and style of writing. There are many lacunae in the manuscript. Moreover the ms. is very very corrupt. These facts indicate ignorance of the scribe regarding the Sanskrit language. From the colophons of the cantos, the name of commentator Jharupandita and the name of commentary Yasodharanandini are known. The title Yasodharanandini also indicates Jain influence and most probably the commentator Jharupandita may be a Jain scholar. The beginning of the ms. is as follows: d0|| OM namo vItarAgAya / astyutta0 // himAlayo nAma himAlaya iti prasiddho nagAdhirAjo bhUbhRtAM nAtho'sti adyApi vartate / yadyadyApi vartate tarhi kutra vartata ityAzaGkAyAmAha / uttarasyAM dizIti / The colophon to the first sarga is in the following form - iti jhArupaMDitaviracitAyAM kumArasaMbhavaTIkAyAM / yazodharanaMdinyAM prathamaH sargaH ||ch|| The concluding portion of the ms. is as follows --

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The Rare Manuscript of Jharu Pandita's.... iti zrIjhAru paMDitaviracitAyAM kumArasaMbhavaTIkAyAmaSTamaH sargaH samAptaH / zubhamastu lekhakapAThakayoH ||chaa si 11 23 The ms. contains the commentary only on one to eight sargas on the Kumarasambhavam and it is complete. The commentator seems to have commented only on eight sargas of the Kumarasambhavam. Moreover, the text of the verses, commented is not fully presented but only the lemma or the pratika only of the verses, commented is mentioned. The Commentary and Commentator : It will not be out of place here to give some preliminary details about the commentator and the commentary which would enhance the importance of the rare ms. As with other scholars, no personal / biographical information is available about the commentator. As mentioned previously, from the title of the commentary namely, 'Yasodharanandini," it may be presumed that he was a Jain scholar. He has referred to Vallabhadeva at some places in his commentary, which indicates his posterity to Vallabhadeva (first quarter of tenth century as mentioned by Prof. Gautam Patel'). The work of studying and copying down the ms. is in progress. So far, besides Vallabhadeva, the following authors and works are found referred to by the commentator. Authors: Panini, Amara, Dandi, Durga, Medinikara. Works - Ramayana, Nirukta, Bhagavadgita, Harivamsa, Malatimadhava, Bhagavata, Madhavanidana, Visva or Visvalocana, Kanthabharana. Among these, the mention of the Kanthabharana (1100 A. D.) and of Medanikara (1200-1275 A. D.) are important for determining his date, which set his upper limit to 13th century A. D. The scholarship of the commentator is evident from the various sources quoted and referred to by him. He often gives grammatical explanations, quoting Panini. He explains the metres and figures of speech. Dandin's Kavyadarsa is frequently quoted for explaining figures of speech. In the first verse, the commentator reads "Vigahya" as against "Vagahya" read by Mallinatha. The verses from the Harivamsa are quoted for explaining the mythology in the second verse-"Pruthupadistam duduhur dharitrim." The commentator gives a romantic explanation of the thickness of breasts of the vergin Parvati-stanyarahityat kathinyam. Concluding Remarks The work of studying, copying down and editing the commentary is still

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24 Contribution of Jainas to Sanskrit and Prakrit Literature in progress. The researcher has simply tried to bring to the notice of scholars this rare manuscript of the little-known commentary of Jharupandita, available in the Oriental Institute of Baroda. Annotations : 1. Raghavan, V. : New Catalogus Catalogorum, Uni. of Madras, Madras, Vol. IV, 1968, . pp. 211-220. 2. Krishnamachariar, M. : History of Classical Sanskrit Literature, Motilal Banarasidas, Delhi, 1970, page. 118. 3. Patel Gautam V. (ed.) Kumarasambhavam of Kalidasa (with the commentary of Vallabhadeva), Ahmedabad, 1986. 4. Ibid. page 26 : (1) Prakasika - Arunagirinatha (2) Vivarana - Narayana (3) Sisuhitaisini - Caritravardhana (4) Sanjivani-Mallinatha 5. Ambika K. G.: "Two Unknown Keralite Commentaries on Kumarasambhavam of Kalidasa," Shri Venkateshvara University Oriental Journal, Vol. XL, 1997, part 1 & 2 pp. 107-113. 6. Ms. Oriental Institute No. 2099 folio 60: - ufsa sitgifafarerumfor-fyrer rafa para ufaa 7. Op. cit. page 18. DOO

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Proselytism of Jaina Shrines in post-medieval Karnataka Hampa Nagarajaiah In the fitness of facts it would be appropriate to start this paper with four statements : "As elsewhere, South India also witnessed an active build up of Jaina institutions in the early medieval period. The Jainas were widespread and almost every village had a considerable Jaina population as is attested by the ruins and other extant remains" (Ghosh, A. (ed.): An Encyclopaedia of Indian Archaeology : 1989 : 301] "Inspite of the profusion of Jaina monuments, there is definite evidence to show that certain Jaina establishments suffered at the hands of the saivaites and Vaisnavites. The Sonabhandar caves at Rajgir were requisitioned by the votaries of Visnu in the eighth century and the Jaina monastery at Paharpur was converted into a Buddhist Vihara by Dharmapala" (ibid, p. 163) "The Lingayats were particularly hostile towards the Jains, and wherever they could, they appropriated their temples as well as those of the orthodox Hindus." (Henry Cousens : The Chalukyan Architecture : 1926 : 13] "It is interesting to note how Jaina images are being honoured unwittingly by the followers of the other creeds to this day. In the village Kalkuni, a few miles from Sirsi, I found a fragment of the Jaina image of a Tirthankara with the triple umbrella being adored as Guru Murti by an orthodox family of Brahmanas." (Desai, P. B.: JSI : 1957 : 133 f.n. no. 1] Some of the Jaina sanctuaries and cloisters are requisitioned by the followers of other religion. Similarly many of the Jinasasana deities are erroneously recognised as non-jaina gods and goddesses. As long as the ancient architectural remains are preserved and worshipped by whatever name and form, it does not matter !

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26 Contribution of Jainas to Sanskrit and Prakrit Literature In the olden days, when the king was all in all, any shift in his faith meant a mass conversion of his kith and kin and other faithful followers. In recent years also, similar instances of exodus of a large group from one faith to another in the footprints of their leader are not lacking. When the great leader Dr. B. R. Ambedkar embraced Buddhism, lakhs of Dalits and Pariahs imitated their master. While editing the inscriptions in original form and language, concerned editors have added in English a note in brief on the subject matter of the epigraph. Before doing so, the methodology followed is to record the name of the place where the inscription was found. It may be inside outside slab fixed into the wall of the temple, on the pedestal or back side of the image etc. A slab or pillar of Jaina inscription may be found inside/outside a non-Jaina place of worship. Since such details provide some clue to the incidents that might have occured before either shifting the inscription or renovating the same old Jaina temple with required alteration to suit the taste of those who have appropriated the shrine. It is anybody's guess to assess the situation and other similar circumstances under which the present day non-Jaina places of worship still possess the Jaina relics. One can hardly expect the non-Jaina devotees to gather Jaina inscriptions or edifies from some distant places and preserve them in nonJaina places of Worship. Further, it is curious to note that some of the Jaina epigraphs are found on the slab used for the ceiling/wall/pillar/gopuram/ compound/tank/reservoir of non-Jaina structure. A Jaina epigraph of 10th cent. C.E. being used for the steps on the bank of the river, ironically registers the death by sanyasana of Mariabbe, spouse of Maramayya and mother of Astopavasirsi, Butayya and Attayya (EC. III (R) No. 211 C. 10th cent. Tayur (Mysore Dt, Nanjangud Tk) P. 300) One can not but surmise, on the basis of available data and such other relevant contextual evidence, that most of these, if not all of these temples are either converted or restructured into non-Jaina holy places of worship. In the process, inspite of careful remodelling of Jaina temples into non-Jaina temples, somehow Jaina relics and vestiges are retained to speak of conversion of Jaina churches. Without taking any hasty decision in the matter I have tried to maintain objectivity, to restrain from passing unwarranted remarks.

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Proselytism of Jaina Shrines in post-medieval Karnataka 27 I have made only a sample survey at random. But a thorough, systematic and meticulous study, without any malice towards any faith, and research would yield more conclusive and authentic evidence on this topic. A dispassionate and unbiased study would help the students of history, religion and socio-culture to reconstruct the position of religions in the early history of Karnataka. Conversion of Jaina sanctuaries and Buddhist Viharas into Hindu shrines was a common affair in Andradeba. A good number of Buddhist stupas were converted into Hindu places of worship at Cebrolu, Bidapur and Bezvada. It is said that Adi-Sankaracarya and his followers demolished Buddhist and Jaina holy centres, including monasteries, sanctuaries and libraries, systematically and ruthlessly at various places including the region of Nagarjuna Konda. In Karnataka also similar incidents occured, particularly after C.E. 1184. [SII. XV. No. 56, C. E. 1184, Talikote (Bijapur Dt, Muddebihal Tk.)]. Till then except for rare and stray incidents, people of all castes and creed, sects and subsects happily lived together. But after 1184, Adayya, Virupayya, Goggarasa and their followers took cudgel against Jaina saints, temples and the residences of its followers to the extent of brutally killing them. This has been widely and graphically recorded in the inscriptions, sculpture and literary works. Some kavyas have clearly mentioned even the numerical figures of Jaina temples that the followers of their faith were successful in destroying 800 and 700, totally 1500 Jaina temples. Conceeding the element of exaggeration in such statements made by over enthusiastic author it is certain that a huge number of Jaina temples were demolished in religious clashes. When a group of fanatics armed with lethal weapons attacked them, majority of the fear stricken Jains took to mass conversion. Lakhs of Jains in Karnataka inevitably embraced Virasaivism. This enmasse exodus of Jains to Virasaivism happened from the last decade of twelfth century onwards and in the 13th and 14th centuries. Regarding the dilapidated Jaina shrines in the process, soinething had to be done. When hundreds of basadis were uncared for, lying vacant non-Jains preferred to appropriate those still in good condition. Therefore, they requisitioned Jaina temples wherever was convenient, by retaining the whole building and structure as it was, but by replacing the Jaina idols with the figures of their faith. After removing the Jaina images either they were immersed in the nearby tank, reservoir or well, or placed outside the

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28 Contribution of Jainas to Sanskrit and Prakrit Literature temple or village or used for some others purpose. Henry Cousens has observed this fact in this book on "The Chalukyan Architecture [1926 p. 13] "The Lingayats were particularly hostile towards the Jains, and wherever they could, they appropriated their temples as well as those of the orthodox hindus." Ramagiri-Ramatirtham flowered into an influential centre of Nirgrantha faith and learning under the patronage of Visnuvardhana-IV (C. E. 771-806). The Rastrakuta king Govinda-III (C. E. 793-814) had once retired to the banks of the Tungabhadra and fixed his camp at the Ramesvara-Tirtha when Visnuvardhana-IV and his successor Vijayaditya-II (C. E. 808) of Vengi were ruling. Prince Amoghavarsa-I was then a tiny tot of six years old. Trikalayogin Siddhantadeva muni, an acarya of Desigana, preceptor of the king stayed here to observe austerities. Ugraditya, a celebrated Jaina pontiff and author of Kalyana karaka, a treatise on medicine, completed his work at the same Ramagiri Jaina monastery. At present the place is in the custody of non-Jains. The modern Ramalingesvara temple at Kuditini and Mailaralingesvara temple at Bagali, both in Bellary District. Anjaneya temple at Basavana Bagevadi (Bijapur Dt) were basically Jaina sanctuaries. The Anjaneya (Hanuman) temple at B-Bagevadi still possess all the early traits of Jaina mandir. Image of Jina in the Lalatabimba-tutelary figure and images of YaksaYaksi, Jaina deities are preserved as indisputable proofs. Holagundi (Bellary Dt, Hadagali Tk) Mallinatha shrine of C. E. 1167 has become Somanatha temple, but epigraphs and sculptural details speak of its Jaina origin. Sirageri (Bellary Dt., Siraguppa Tk) Parsva temple has been converted into Virabhadra temple. But, the tutelary deity remains to be a Jina. On the Vimana of all the three sides of garbha-grha, Jina Parsva in Kayotsarga figure prominently. A Jaina inscription (C. 12th cent.) found on the pillar in the southern gopura of the famous Viranarayana svami temple at Gadag, a district headquarters states that Mahadeva, a follower of Jaina faith and a mahapradhana, chief-minister of Ekkalabhupala of the town Uddhare (Udri in Shimoga Dt) renovated the Jinalaya. Mahadeva a worthy chief minister of the stature of the well-reputed early Jaina ministers like Nimbasamanta, Gangapayya pradhana and Recana-dandesa. Jina-Parsva image, seated in paryankasana, and some other Jaina edifice are found in the compound of the above temple. Prof. M. H. Haridas, a research scholar, has rightly observed that up to the end of 12th cent. a Jaina temple existed at this place.

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Proselytism of Jaina Shrines in post-medieval Karnataka Siddhesvara temple at Kurugod (Bellary Dt) to the west of the village and east of the Sangamesvara temple, facing south was originally a Jaina shrine in granite, founded in C. 12th cent. during the rule of the Sindas of Kurugod. Dr. C. S. Patil has recorded all the architectural details of the temple and says that the Jina figure on the projecting lalata block has been chiselled out; however the triple umbrella is preserved [Temples of Raichur and Bellary Districts: 1992: 163]. 29 At Holenarasipura (Hassan Dt.), door-frame in the Srivaisnava temple of Sri Ramanujacarya contains a Jaina record. At Ankanathapura also a doorframe in the Ankanathesvara temple contains a Jaina charter. At Hosur (Gadag Dt), a slab containing a Jaina inscriptions dated C. E. 1028, is fixed to the ceiling of a Saiva temple. At a Jaina church of the same Hosur and a Jaina monastery of Yapaniya sangha monks are converted into Virasaiva temples. A Jinalaya near the bus-stand at Haveri, a district headquarters; has been converted into Virabhadra temple. A record of about 13th cent. found on the beam states that Madarasa had the foot prints of a deity in this Jina mandira. Padmabbarasi, consort of Butuga, a Ganga King, commissioned a triple Jaina temple at Naregal in C. E. 950. But one portion of it is converted into Narayana temple and another portion has become a Somesvara temple. A beautiful Jaina shrine commissioned by Bankeya at Konnur (Dharwar Dt) in C. E. 860 during the time of Amoghavarsa has been converted into Paramesvara temple. This Jaina temple had once enjoyed Cakravarti-datti, endowment of the emperor. At Tengali (Gulbarga Dt) a Jinalaya founded by Yapaniya monks has been changed into Panduranga devalaya. Once a huge Jaina shrine situated outside proper jevargi (Gulbarga Dt.) has been appropriated by others and has been adapted into god Hanuman temple. But, it still bears the Jaina vestiges of Rastrakuta period, with the tutelary figure of Jina being intact. At Bankur, which was a nerve center of Jainism, there were more than three Jaina houses of worship and a cloister of monks. One of these caityalayas has been recognised as Ramesvaradevalaya. It is fairly a big sanctuary consisting of a separate subsidiary shrine for goddess Padmavatidevi, preserved even to this day, loosing its original features. There is a small shrine above the main sanctuary with steps leading to it. A side entrance to the temple bears Jina bimba at centre of door-frame. Door-frame of the sanctum of mula-nayaka, the

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30 Contribution of Jainas to Sanskrit and Prakrit Literature presiding deity, also the figure of seated Jina at the centre. In the Gulbarga District, apart from the above Jinalayas at Bankur, Jevargi and Tengali, in a number of small and big townships Jaina places of worship have been remodelled into non-jaina cathedrals. Of the three known Jaina houses of prayer at Sulepete, one is modified into Virabhadra devara gudi and another is altered into Sambhu-lingesvara gudi. Virabhadresvara chapel was a triple Jinalaya which has still preserved a figure of Jaina srutadevi, DharanaPadmavati in the form of Naga-Nagini, similar to the type found at Harasur Jinalaya. At Nagavi (K) a Jaina basadi has been deviated into a Gunderaya or Bangarada gudi. Jaina cathedral dedicated to Jina Parsva, at Nelogi (Nelavagi) in the Hugara lane has been transformed into Isvara devalaya. One of the extraordinary feature of such transition is the deviation of a Jaina chapel at Harijanavada in the outskirts of Pet-Sirur in the same Gulbarga district. One of the Jaina churches of the Rastrakuta period, a Neminatha basadi shrine of 22nd Tirthankara, exalted teacher propagator of Jaina faith and builder of the ford, has been now appropriated by the Harijans of the place. The basic plan of this tenth century Jinalaya is simple and consists of three components namely a square garbhagsha, sanctum, sanctorum, adjoined by an ardhamantapa and a sabhamandapa (navaranga). Five ornate jambs of the gudhamandapa door-frame are intact but the decorative details are not clearly visible since it is slightly worn out and covered with coating of colour painting. Gajalaksmi is found tutelary figure at the centre as an auspicious figure. But up above the tutelary figure is found the Jina figure in bas relief. The image of Neminatha, the presiding god of the temple, seated in paryankasana is placed on the floor. The seated figure is capped with triple umbrella, and middle portion of the left arm is chipped off. Though other minute details of the sculpture are blurred because of the deep blue painting, the two cauri-bearers are visible. On the back of seated Jina is shown a pillow like cushion and standing lions on either side, above it composite fantastic animal with its mouth wide open, and above it are the camaradharas. An image of goddess Ambikadevi alias Kusmandini-devi is placed to the right side wall of the intermediate compartment between the shrine-cell and sabhamandapa. Ambikadevi, female elemental spirit and acolytic divinity attending upon Jina Neminatha, in early posture with one leg flexed and placed on the seat and the other gracefully folded from the seat, resulting in

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Proselytism of Jaina Shrines in post-medieval Karnataka 31 ardhapadmasana or lalitasana bhangi. Of the two hands, front portion of right hand is broken, left hand has covered the back of her son sitting on her lap. A portion of his neck is also broken. Ambika's hair style is in the typical Rastrakuta period. The four columns in the middle hall are moderately ornamented, but their formal components and decoration betray typical Rastrakuta style. Local devotees worship Neminatha in the name of god Buddha and the Jinalaya is called as a Buddhalaya or the temple dedicated to Lord Buddha. Inscription on a slab built into the front wall of Basavanna temple at Somapura (Dharwar Dt, Nargund Tk), of the reign of Bhuvanaika-malladeva Somesvara-I, dated C. E. 1074, states that when mahamandalesvara Marasimha, the silahara chief was governing Kundi-3000 and Mirinje-3000 (Miraj) region, a grant of land for a feeding house for Jaina acaryas and a Jaina basadi was made in the presence of the Mahajanas of Mekkegeri in Naragunda Tk. J. F. Fleet has recorded some instances of conversion of Jaina monuments : "Inscription number V is from a stone slab let into wall of an old Jain temple, now, as in the case with almost all the Jain temples of these parts, converted into a Linga shrine - at Kalholi, the ancient Kalpole, in the Gokak Taluka of the Belgaum District." Analogous to this, a slab set up in the Somesvara guli at Nadiharlahalli (Dharwar Dt, Ranebennur Tk), contains a Jaina inscription of historical importance, dt. A. D. 1168. It registers a grant of land made by Arasigavundi and Naga-gavunda, a country sheriff, to the Rsabha Jinalaya, constructed by them, and the gift was made for feeding the Jaina monks and nuns. * Alike the above instances, an inscription at Jakkali village (Gadag Dt, Ron Tk) on a stone leaning against the front wall of Kalamesvara gudi, though is badly damaged, refers to the rule of the Calukya king Vikramaditya-Vi. It registers a gift of land to a Jaina church in the year C. E. 1117, the d which are completely lost. Annigeri, a rajadhani of Belvola country (Dharwar Dt, Navalgund Tk) was a venerable stronghold of Jaina faith. Abbanabbe, mother of Pampa (C. E. 941) hills from this hoary Jaina pilgrim seat. One of the epigraphs of Annigeri engraved on a pillar set up in front of the Banasankari temple, dated Circa 751 C. E., speaks of the erection of a Jaina shrine by Kaliyamma, the headman of Jebulageri, an extension of Annigeri (BKI.I-i. No. 5] A kin to this, another

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32 Contribution of Jainas to Sanskrit and Prakrit Literature epigraph on a slab set up in front of the Purvada Virappa temple, contains an allusion to a group of pancabasadi, five Jaina temples and another Jaina temple named Permadi (Arsie 1928-29, App-E. No. 207. C. E. 1184]. Evidently, the two temples where these two lithic records are found, were Jaina temples in the early period upto the 13th cent. C. E. and conversion has taken place only after 14th cent. En passant, by the way, a few facts regarding the historical significance of this place and its surroundings, as gathered from inscriptions of this area, deserve to be contemplated. Annigeri, Puligere, Mulgund and Gadag of this tract were places of consequences not to be overlooked in the context of Nirgrantha influence upto the 13th cent. the above mentioned places were cardinal centres of Jaina faith, and continuously under the administration of Jaina rulers. Epigraphical and architectural discoveries of the past six decades have revealed the existence of a large number of Jaina edifice in this track of above 60 kms. Brahmasiva (C. 1175 C. E.) is the first and earliest poet to refer to the conversion of temples and proselytism. He has mentioned above the appropriation of Jaina houses of worship at Kolhapur and Puligere. Devacandra (18th-19th Cent.) also reflects identical statements in his work Rajava! kathasara and has provided data on the destruction of some Jaina temples. Devacandra has recorded that Bittideva, the Hoysala king, changed his name to Visnuvardhana under the influence of Ramanujacarya and converted Jaina house holders and places of Worship into Visnu faith, including Celuvarayasvami temple at Melukote (Mandya Dt), originally a Jaina shrine Devacandra does not mince matters and states that Sankaracarya uprooted the Jaina idol of Jaina temple at Sringeri and installed an idol of Sarasvati. Historians have also corroborated the statement with evidences and a Jaina temple exists to this day by the side of the Saradamba temple w converted to a larger extent. A huge manastambha before the saradamba shrine, bereaved of all Jaina traces, also provides the clue substantiating the statement of Devacandra. Devacandra cites two more such examples : One, the image of Mallinatha Tirthankara being replaced by Sivalinga on the Bettadapurhill (Mysore Dt) and christened as god Mallesvara, two, a Jaina temple being converted into a Virasaiva place of worship at Talkad (Mysore Dt). In chapter ten, Devacandra gives an account of the Muslim king of Delhi, who converted

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Proselytism of Jaina Shrines in post-medieval Karnataka 33 Jaina shrines into Muslim mosques. Devacandra cites particular incident of the Jaina caves at Candradronahill being requisitioned by the fakirs. Another Jaina author, Candrasagara Varni alias Brahmananka, a contemporary of Devacandra, is also vociferous and highly vocal above this fact. Ramesvara temples of Harakere and Tattekere near Shimoga have undergone a lot of changes after their conversion. Ramesvara temple at Harakere was a patta-Jinalaya, Jaina shrine of the palace, of Mandali-Thousand rulers during 11th cent. Maha-mandalesa Bhujabala Ganga Permmadi Barmmadeva, his crown-consort, four sons and a grand son, all the seven dignitories made grants of land (specified), in the year C. E. 1065. At the near by Tattakere village is a small shrine called Ramesvara gudi. But, originally a Jaina temple existed at that place, founded by Nokkayya, a minister. A Jaina temple by name Ganga-Jinalaya, built in 11th cent. at Purulegrama (Shimoga Dt and Tk) has been converted into Vira-Somesvara temple. Another inscription, on the pedestal of the Linga, contains information above Jaina basadi and of Nemicandra-bhattarakadeva, chief preceptor of the basadi. Two inscriptions (Arie 1962-63, No. B-762-763, 'Intro,' p. 35, parah-4) engraved respectively on the right and left niches in the mandapa of the Mahadeva temple at Gorata (Bidar Dt) refer to the images of the Jaina deities which were dedicated by the disciples of Tribhuvanasena Siddhantadeva and Munisuvrata Siddhantadeva. It is obvious that the present Mahadeva temple was formerly a Jaina basadi and the Jaina images on the door-jamb support this. Of the two preceptors noted above, it is probably to the former's death that epigraph number 767, also from the same place, refers. The date of the latter record is C. E. 1130. Sri Rangasvami shrine at Honnuru (Mysore Dt, Periyapatna Tk) was a Jinalaya with the mulanayaka Jina bearing the nama, lines on the forehead, after was appropriated by the Vaisnavas. Jina Parsva basadi at Hatna (Mandya Dt, Nagamangala Tk) has become Sri Virabhadrasvami sanctuary. The image of Arhat Parsva set up on the pedestal has been replaced with the idol of god Virabhadra. Mahapradhana Malla, Baca and his son Payisetti constructed Anantanatha Tirthankara basadi at Kalkeri (Bijapur Dt, Sindagi Tk) around circa 12th cent. C. E. Later in the year C. E. 1244, at the request of Kamalasena muni, a Jaina pontiff, the settiguttas, the Mummuridandas and the 200 Maha

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. 34 Contribution of Jainas to Sanskrit and Prakrit Literature janas of the same Kalkeri village donated a land and a vacant site to perpetuate the daily puja in the Jaina temple. This inscription is now found in the Virasaiva temple called Mallayyana gudi, 'temple of Mallayya.' The donation was made to the above Jaina place of worship during the reign of Yadava olim Seuna king Singhana (SII. Vol. XX. No. 202. C. E. 1244). Either the Jaina temple has been converted into a Hindu temple or the inscription slab must have been shifted, brought and kept in the corridor. If the latter is the case, why did the Jaina epigraph was accommodated in the visa-vis a non-Jaina house of worship is a question worth pondering. Similar instances are not lacking. A stone set up near the temple of Isvara at Hire-singanagutti (Bijapur Dt, Hungund Tk) mentions in unmistakable terms that the famous Jaina friar, Balacandradeva of the Desigagana Pustaka-gaccha flourished during the reign of Tribhuvanamalla Vikramaditya-VI (1076-1126) the Calukya emperor. On the basis of internal and external evidences available, the date of this inscription can be fixed as C. E. 1080 (SII. XI-ii. No. 109. pp. 262-63). The top portion of the slab bearing an epigraph (EC. IX (R) No. 106. C. E. 1136), which had been built into the roof of the Somanayaki shrine, is broken and lost. It refers to the reign of Hoysala king Visnuvardhana. It records mahapradhana Immadi-dandanayaka Bittimayya alias Visnu-dandanayaka's genealogy. He was the son of Cinnaraja and Candare, and grand-son of Udayaditya and Santiyakka. The king looked after him like his own son, celebrated his thread ceremony, got him married to the daughter of his commander-in-chief, and bestowed upon him the office of sarvadhi-kari, Bittiyama, a devout Jaina by faith, commissioned a Jaina pagoda at Dorasamudra, the capital, and for the worship and offerings in which a gift of a village was made to him. Bittiyamma made it over to his preceptor Sripala Traividyadeva whose pontifical genealogy is also recounted. During the rule of Hoysala Viraballala alias Ballala-II, his subordinate Yereyana made a grant of land to the Kodehala basadi, on November 16 of 1175. This inscription is found in Kodandarama temple at Kyatanahalli (Mandya Dt, Pandavapura Tk) [Vide EC. Vol. VI (R) Pandavapura 15 C. E. 1175. p. 113]. A pillar fixed to the north outer wall of lord Cennakesava temple at Mudahalli, a village in Nanjangud taluk (Mysore Dt) bears a Jaina inscription of circa 12th cent. [EC. Vol. III (R) Nj. 200. p. 293].

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Proselytism of Jaina Shrines in post-medieval Karnataka An inscription on a broken slab lying near the Anjaneyasvami chapel in kuruvatti (Bellary Dt, Harapanahalli Tk) opens with a Jaina invocatory verse. Mahamandalesvara Sankaradeva, a Duke under Vikramaditya-VI, the Calukya sovereign, made over gift of land to Jaina sanctuary. Hanumantadevara gudi at Gunda-karjagi (Bijapur Dt, Muddebiha! Tk) contains a charter recording the names of Jaina deities of Aparajitadevi, Kubera etc. (SII. XV. No. 591. C. 12th cent.] Poysala Jinalaya, a Jaina shrine of royal status, has been appropriated as Madhava temple at Muttatti (Hassan Dt.) Vasudeva temple at Gorur (Hassan Dt) and Anjaneyagudi at Kumbhenahalli were Jaina houses of worship. An aged Melguli Jaina sanctuary in Hallur, dated C. 880 C. E., of the Rastrakuta period, now enshrines a Sivalinga and Nandi : 'A fragment of the original stele bearing a Jina is lying inside the hall. The images of Parsvanatha on the facade of the gudhamandapa have been deliberately mutilated; this may have been during the Virasaiva uprising when many Jaina temples in northern Karnataka were forcibly converted into Saivite temples' (Soundara Rajan, K. V.: EITA (eds), Meister and Dhaky, M. A.: 1986 : 147] At Mukkalihalli (Camarajanagara Dt) a hoary Jaina place of worship has been converted into a Marigudi, abode of a village deity, with the images of Kusmandini and Padmavati intact. A fragmentary record containing an eulogy of Nayakirti Siddhanta Cakravarti, a Jaina ascetic of C. 12th cent. is found engraved on a pillar before the Marigudi at Bale-Attikuppe [Mandya Dt, Pandavapura Tk : EC. VI (R) No. 245. P. 320). A dilapidated archaic temple dedicated to Tirthankara at Doddagadda-Valli (Hassan Dt) has been requisitioned as a Sivalaya. The modern Virabhadra devalaya at Hire-Anaji was once Neminatha Basadi. A venerable Jaina house of god at Ingalagi (Gulbarga Dt/Citapur Tk) founded by Jakaladevi, queen consort of Vikramaditya-VI, the Calukya monarch, in C.E. 1095, continues to exist except that the image of Jina in the sanctum has been very conveniently replaced by Sivalinga. A Jaina shrine commissioned in C. 5th cent. C. E., perhaps the oldest of Jaina temples built of stone, at Yelavatti (Shimoga Dt) has been converted into a Sivalaya, but curiously the aged temple has been well preserved. Mallikarjuna Sivalaya at Soudatti, Sivalaya at Huli, Bhavanisankara temple at Hubli, Hanumantana gudi at Muttige, Canna-Basavanna temple at Cikka-Magadi, Sivalaya at Udri and Erehalli (Davanagere Dt, Honnali Tk) were all originally Jaina temples. Varahasvami temple at Yelandur (Mysore Dt) was a Jina Parsva

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36 Contribution of Jainas to Sanskrit and Prakrit Literature basadi. Hassan District has to its credit a good number of Jaina shrines being converted into non-Jaina houses of God. In Hassan proper, Virupaksa temple was basically a Jaina chapel. This place of worship, inspite of many alterations, has the seal of Jina images. At Halebidu, capital of the Hoysalas, Benneguda Bhutesvara temple has still retained its original traits of Jaina stamp. At Puspagiri, a village near Halebidu, Virabhadra temple on the small hillock called Puspagiri, and the Mallikarjuna temple in the heart of the same village, were both converted jinalayas. Parallel examples are very many, with another above 38 temples of Jaina faith being appropriated by the non-Jaina sects. Analogous conditions prevail in the neighbouring states of Andradesa, Tamilnadu, Kerala and Maharastra. Annotations : 1. Most of the Jaina shrines are converted into Anjaneya alias Hanumanta devaru temples. 2. Numerically, after Anjaneya temples, number of conversion to Virabhadrasvami and Ramesvara temples are more. 3. Even though the tutelary figure of Jina, either seated or standing in Kayotsarga posture, is erased in many temples, yet it is preserved in some shrines. 4. Original monuments of Jaina edifice are somehow preserved along with the replaced ones, in some places. Such Jaina vestiges contain the images of Jina and Jinasasana deities, either mutilated or intact, and lithic records. 5. Annihilation of Jaina temples cannot always by attributed to the act of hostile sects. Because, an element of natural devastation has to be considered. 6. Apropriation of Jaina temples does not always mean an act of vengeance. Giving margin for such nemesis, we should consider a very large number of unprotected Jaina chapels, lying vacant for centuries. Hence, those who were willing to save the old architectural remains volunteered to requisition the holy places of worship of their choice. Hence, appropriation of holy places cannot be generalised as an act of retribution. DOO

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Yajna-Upavita According to Jainism S. A. Shirguppi Introduction Yajna-upavita according to Jainism is the most sacred one and is of the three jewels namely the right belief, the right knowledge and the right conduct, which together constitute the path of liberation (samyagdarzanajJAnacAritrANi mokSamArga:). It is again of the nature of the speech of the Jinas and is a mark of the pious Soul. It is the main limb or the body of the house-holder's religion and is the seed of the religion of the Jinas. It is an ideal lamp of the path of liberation and is the root-form of the right deeds such as giving gifts or donations (GH) and worship etc. such yajna-upavita is the most sacred one and is also called as Brahmasutra (TELE) which is worn by the house-holder. Essentially and carefully it is kept at the high place of the body (E A), while performing the activities like answering the calls of the nature (Strafausfifc), vomiting (247) and the sexual intercourse (97) etc. Concept : In one of the Sanskrit stanzas found in GH24979 it is said : devapUjA guroH sevA dAtiH svAdhyAyasaMyamau / dayaitAni sukarmANi gRhiNAm sUtradhAriNAm / / The meaning thereby, 'In case of a house-holder, who wears a sacrificial thread has the following right deeds, namely, the worship of the Gods, service of the preceptor (saints), giving gifts or donations, study of the scriptures, selfcontrol and compassion towards living beings etc. The house-holder who wears a sacrificial thread has to recite the following incantation (47) while wearing yajna-upavita. The Sanskrit incantation is as follows: ze - profilira-aita 74: | yajJopavItasaMdhAraNaM karomi / /

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38 Contribution of Jainas to Sanskrit and Prakrit Literature The meaning of the above incantations is, 'I salute right belief, right knowledge and right conduct and wear the sacrificial thread.' A reference to yajna-upavita is found in Jainendra Siddhanta Kosa Part III by Jinendra Varni. The very first reference in it is given to Mahapurana of Bhagwat Jinasenacarya Chapter 38 Verse 112. The verse runs thus : uroliGgamathAsya syAd grathitaM saptabhirguNaiH / yajJopavItakaM saptaparamasthAnasUcakam / / The meaning thereby - The symbol of his chest is the sacred thread (45140ita) with seven threads, and it is indicative of seven supreme abodes." Secondly we get a reference in Mahapurana (HelyTul) Chapter 39 verse - 95 as: yajJopavItasya syAd dravyaM triguNAtmakam / sUtramaupAsikaM tu syAd bhAvArUDhastribhirguNaiH / / The meaning of the above stanza is "The three threads which form 25114 cita of a Jaina house-holder is called as his go and the 25114ata which is formed of the three threads in the form of the right faith (PRETGYA) the right knowledge (4 511), and the right conduct (prais) which arise in the heart of a house-holder is called as his GEE. This can be viewed from fire and vyavahAranaya. Thirdly we get a reference to HETYTUT Chapter 41 verse 31 as - ekAdyekAdazAntAni dattAnyebhyo mayA vibho / vratacihnAni sUtrANi guNabhUmivibhAgataH / / The meaning thereby "This is addressed by the emperor Bharata (26) to Lord Vrsabha (@99) as "Oh ! Master, I have given to the house-holders, as per the division of "fara'' which form the nature of the monk of the vows from one to eleven sacred threads (FET)." Who can wear gluaita ? About this we get a reference in HaTu Chapter 40 verses from 167 to 172 which run thus :

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Yajna-Upavita According to Jainism tattu syAdasikRtyA ca maSyA kRSyA vaNijjayA / yathAsvaM vartamAnAnAM sadRSTInAM dvijanmanAm // 167 // kRticed kAraNAd yasya kulaM saMprAptadUSaNam / so'pi rAjAdisaMmatyA zodhayet svaM sadA kulam // 168 // tadasyopanayArhatvaM putra-pautrAdisaMtatau / na niSidhyaM hi dIkSArhe kule cedasya pUrvajAH // 169 / / adIkSArha kule jAtA vidyAzilpopajIvinaH / eteSAmupanItyAdi saMskAro nAbhisaMmataH // 170 // teSAM syAdunnitaM liGgaM svayogyavratadhAriNAm / ekazAkhyadhAritvaM saMnyAsamaraNAvadhi // 171 / / syAnnirAmiSabhojitvaM kulastrIsevanavratam / anArambhavadhotsargAdyamazyApeyavarjanam // 172 / / The meaning thereby He who according to his fitness, lives on trade, agriculture, writing, sword etc. such Brahmanas (fa) possessed of right faith, can wear sacrificial thread. The man, whose family is spoiled, such a person, when purifies his family after getting the permission of the king and the society etc. and if, in his case his ancestors, would have been born in a family which is fit for accepting monk-hood, then in case of his *sons, and grandsons etc. there is no denial of wearing sacrificial thread. He who is born in a family which is not fit for accepting monkhood and lives on dancing, singing etc. and on sculputre in case of such a person there is no permission of wearing sacrificial thread, and in case of such persons if they according to their fitness accept vows, this can be a mark of their fitness that they should wear a Dhoti till R9*41. The persons who wear sacrificial thread should eat meatless food, they should enjoy their own wives, they should adopt 3FITEATA killing or fe and should abandon the things which are not fit to be eaten and not fit to be drunk (abhakSa and apeya).. We have again a reference in Mahapurana, Chapter 38 verse 22 as guNabhUmikRtAd bhedAt klRptayajJopavItinAm / saMskAraH kriyate teSAM avratAzca bahiSkRtAH // 22 // The meaning thereby-As per the division of yarns those who have worn the sacred thread such all of them were facilitated by Bharata. The remaining 37afas were made to go out.

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40 Contribution of Jainas to Sanskrit and Prakrit Literature We have a reference to 34 fara in samskara chapter 2 verse 2 as 'the boy right from his birth, in the 8th year he can wear the sacred thread.' The Brahmanas who are spoiled in their conduct, their sacred thread is said to be the sinful sacred thread. This can be seen in the Sanskrit stanza in Mahapurana chapter 29 verse 118 as : pApasUtrAnugA yUyaM na dvijA sUtrakaNTakAH / sanmArgakaNTakAstIkSNAH kevalaM maladUSitAH // 118 // The meaning of above stanza will be, 'You people, wearing sacred thread in your neck, you become the severe nail in the right path. Those who walk according to the sinful form of thread, you are simply spoiled with dirt and that you are Brahmanas. This can be given the reference of Mahapurana as : pApasUtradharA dhUrtAH prANimAraNatatparAH / varpadhuge pravatsyAMnti sanmArgaparipanthinaH // 53 / / Just telling the (meaning of the qq4) of the dream of King Bharata the foretelling of Lord q94 is as follows : e who side with the sin or those who wear the sacred threads as if the mark of the sin, those who are always, busy with killing animals those prudent Brahmanas, they will become opponents in future of the right path. The persons, who are born in the right families, should wear sacred thread (tore Chapter 2). Reference-Books 1. Jainendra Siddhanta Kosa-Part III by Jinendra Varni. 2. Mahapurana of Jinasenacarya. 3. Samskara ( T) 4. The history of Caste System (que apen 5. Trivarnacarca of Somadeva. ODO

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Jain Yoga-Stages of Spiritual Development : Gunasthana Mukul Raj Mehta Jainism believes that soul is inherently pure. But, due to karmic matters, its purity is tainted since the karma is responsible for its imperfection and the spiritual progress is determined by the extent of removal of karmic particles. Guna means the life-force or essence of soul, equanimity, conduct, virility, etc. and Sthana means the higher and lower stages of the purity. Gunasthana is the stages known as 'states of virtue'. The virtue does not mean an ordinary moral quality but it stands for the nature of soul i. e. knowledge, belief and conduct!. Gunasthana is a logical order of decreasing sinfulness and increasing purity. According to Jainism, the soul has potentiality or inherent capacity to come out of the samsara and to attain emancipation. This capacity or tendency causes detachment with the worldly pain and pleasure and tries to elevate the self. This urge which comes out from within the soul is known as yathapravrttakarana? Yathapravsttakarana consists in Apurvakarana and Anivsttakarana. Apurvakarana implies the destruction of the duration (sthitighata), destruction of intensity (rasaghata), reduction of karma (Gunasreni) and reduction of intensity of karma (Gunasamkramana). While Anivsttakarna implies the destruction of passions and vision deluding karman. In samavayanga Sutra, we observe the 14 Jivasthanas according to the purity (annihilation of karma): 1: Mithyadssti (Perversity of Attitude) This first stage is characterised by the presence of wrong belief. The self accepts and treats the wrong belief as a right belief under a false impression. Abhavyas (not capable of liberation) live eternally in this gunasthana while bhavya (capable of liberation) remains in this gunasthana due to certain untrue

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42 Contribution of Jainas to Sanskrit and Prakrit Literature belief which will vanish by the influence of right vision. A self in this gunasthana, due to perversity of attitude, do not relish the truth just as a man suffering from fever has no taste for sugarcane". From this stage, the soul directly may attain the 4th stage i.e. Samyagdrsti. 2. Sasvadana Samyagdrsti (Taste of right vision) It is a halting and a transitory stage in which one may get the vision of truth simultaneously. It is likely to fall back on falsehood due to the excitement of passions. 3. Samyag-mithyadrsti (mixed attitude) It is a mixture of true and false faith due to Samyagmithyadrsti. On account of intensity of Kasayas, one is not capable of practising the self-control. It is like a mixing of curd and tracles'. The fundamental characteristic of this stage is indifference which lasts only during the period less than forty eight minutes (muhurta). 4. Avirata Samyagdrsti (Right Belief Abstinence) To this stage belong those beings who possess right belief and have knowledge of truth and falsity but on account of the realisation of the apratyakhyanavarana kasayas are not capable of practising the self discipline, three kinds of thought activity may be noted in this stage : i. Upasama samyaktva is attained by the Upasama, subsidence of five or seven kinds of deluding karmas. ii. Ksayika Samyaktva is attained by the destruction of the seven prakrtis. iii. Ksayopasama samyaktva is attained by the destruction and subsidence of sixth and the continuous operation of the seventh, i.e. Samyak-prakrtimithyatva, right belief clouded occasionally by the slightest wrong belief. The minimum duration is less than a muhurta and maximum duration is thirty three sagaropamas. 5. Desavirata (Partial renunciation) Partial self-discipline or partial right conduct is adopted by the aspirant due to influence of passions. The duration is in the minimum less than a muhurtha and in the maximum somewhat less than a 'Purvakoti.' 6. Sarvavirata or (Pramattasamyakta) (Self-control with spiritual inertia) One has tendency to complete vows but there is lurking of pramada. Due

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Jain Yoga-Stages of Spiritual Development : Gunasthana to this spiritual inertia, the ascetic is under the influence of evil tendency and passions. This state lasts in the minimum one samaya and in the maximum less than a muhurta. If the antarmuhurta, however has passed without any incident, he goes into the seventh stage. If he has ascended no series, he comes back to sixth stage and operation begins anew. This wavering between the sixth and seventh gunasthana lasts in the maximum somewhat less than a 'purvakoti.' if the upasama or ksapaka series is ascended, such a wavering does not take place. A saint or an ascetic in this stage possesses all the twenty-eight essential primary qualities (mula-gunas). 7. Apramattavirata (Self-control without negligence) The being belonging to this gunasthana attains complete self-discipline by observing complete Vrata without negligence (pramada). It lasts one samaya till antarmuhurta. From here, there are two Srenis, or ways of ascent : i. Upasama sreni in which the right - conduct deluding karma subsides; ii Ksapaka sreni in which it is being destroyed. This latter is the necessary way to Moksa, liberation. 8. Nivstti Badara Samparaya (Initiation to Higher Life) Apurvakarana is practised in this stage whereby the pride is completely destroyed but there is existence of greed and deceit. A self, who is on the upasama sreni, remains on this stage in the minimum one samaya and in the maximum an antarmuhurta; the one who is on the Ksapaka sreni altogether The aspirant practises as the beginner of the first Sukla Dhyana'. 9. Anivstti Badara Samparaya : (Incessant Pursuit of Higher Spiritual Life) An aspirant, on the upasama or ksapaka sreni, performs anivsttikaranalo. Whereby all lustful desire, veda and passions greed are destroyed. The duration is in the minimum one samaya and maximum antarmuhurta. 10. Suksma Samparaya In this state all the passions except subtle greed" are annihilated2. It lasts one samaya till antarmuhurta. This is also the stage of sukla-dhyana. 11. Upasantamoha All passions are suppressed. It lasts in the minimum one samaya and in

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44 Contribution of Jainas to Sanskrit and Prakrit Literature maximum till antarmuhurta. It is a critical stage for the aspirants. After ending this stage, the self falls from the upasama sreni (due to passion subtle greed) and sinks into one of the lower stages. A saint may fall down from here, but if strong enough, he can resume his ascent from the Ksapaka mode of ascent. 12. Ksina-moha (destruction of passions) All passions including subtle greed are annihilated. The intoxicating energies (mohaniya karma) are fully removed. He remains antaramuhurta on this stage and by next stage namely Sayogikevali, one is omnipotent. In the last samaya of tenth gunasthana, suksma samparaya, when an aspirant is able to annihilate the greed, such aspirant, who is in ksapaka Sreni, attains 12th Gunasthana, ksinamoha or ksina kasayam vitaraga chhadmastha. The aspirant concentrates on the second sukla dhyana. 13. Sayogi Kevali (omniscient in embodied condition) The four Ghati Karmas, namely Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya Karmas are completely annihilated. Here in this stage, the struggle for perfection is ended whereby an aspirant no more remains as a struggling (with attachment and aversions) aspirant but becomes an omnipotent with body, the Divinity. This state of virtue is Arihant or Tirthankara or Kevalin, wherein only the yogic activities are remaining. That is, in this stage the omniscient is possessed of four aghati karmas, namely Vedaniya, Ayusya, Nama and Gotra Karmas. The omniscient in this stage, is endowed with Infinite Knowledge (Ananta jnana); Infinite Vision or Intuition (Ananta Darsana), Infinite Bliss (Ananta Sukha) and Infinite Power (Ananta Virya). Zimmer compares the attitude of the kevalins in this stage to the functions of a lamp 'Lighting the phenomenal expersonality solely for the maintenance of the body, not for the pursuit of any gratification of sense or any goal13? This stage can be compared to the stage of 'jivan mukta' of other Indian philosophical system . This state of virtue lasts in the minimum antarmuhurta, in the maximum somewhat less than a 'purvakoti.' 14. Ayogi Kevali : (Omniscient without the operation of Mana-VacanaKaya-Yoga) This last and the highest state of virtue, wherein the natural exhaustion of aghati karmas lead to Siddhahood, lasts for antarmuhurta. It lasts only for

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Jain Yoga--Stages of Spiritual Development : Gunasthana such a short time as is taken by uttering five letters a, i, u, r, Ir, and leads to complete liberation'. Soul (Appa) attains siddhahood (paramappa). This state of virtue is the Divinity where in all the karmas are annihilated. Zimmer observes that in this state, the individuality, the masks, the formal personal features are distilled away like drops of the rain that descends from the clear sky, tasteless and emasculate 16. It is the individual effort (the personal endeavour) that constitutes the path to the Divinity. Soul perfectly shines with Perfect Knowledge (Ananta Jnana), Perfect Perception or Intuition (Ananta Darsana), Perfect Conduct (Ananta Caritra), Infinite Power (Ananta Virya), Undisturbability (Akhanda), Extreme Fineness (Suksma), Interpenetrability (Abadha) and is neither heavy nor light (Agurulaghu). Thus, pure soul is Paramatma, Divine being. Paramatma (Divine Being) Paramatma is the highest, supreme being, otherwise called as Paramesthin. A Paramesthin is one who is established in the supreme station". A question may arise in the mind that what is the difference between Parmesthins and Other Jivas ? Pt. Sukhalal answers "The difference lies in the presence or absence of the spiritual development. Those who have attained to spiritual development and have acquired scatheless prowess of the soul are Paramesthins. The jivas, tardy in their process of the soul, are different from them." The Paramesthin is the holy, supreme personality. There are five paramesthins19 viz., Arihanta (Omniscient with body), Siddha (omniscient without body), Acarya (preceptor-leader) Upadhyaya (preacher) and Sadhu (sage). The Panca Paramesthins are supreme Divinities 20. Arihanta and Siddha are Omipotent, Omniscient, are supreme Divine while Acarya Upadhyaya and Sadhu are ascetic sages who are themselves striving to reach the end of their journey in Siddhahood or Supreme Divinity. The three padas viz., Acarya, Upadhyaya and Sadhu are the individual persons having certain ethical excellences and spiritual attainment. Among the Holy Pentad (Pancaparamnesthins), the last three viz., spiritual leader, scriptural preacher and mendicant sage have been accorded an extra ordinary position of holiness and religious authority. To express the faith and adore the ideal of ultimate transcendent Holiness, as conceived in Jainism, is to recite and meditate on the famous and

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Contribution of Jainas to Sanskrit and Prakrit Literature sacred formula of five-fold obeisance "Panca-namaskara-stuti?!" The five-fold obeisance22 : namo arihantanam / namo siddhanam / namo ayariyanam / namo uvajjhayanam / namo loe savvasahunam/ Prof. Padmanabh S. Jaini translates the aforesaid obeisance2. I bow before the worthy ones (Arhats)--the Jina; I bow before the perfected beings (Siddhas) those who have attained moksa; I bow before the (mendicant) leaders (acaryas) of the jaina order; I bow before the (mendicant) perceptors (upadhyayas); I bow before all (the Jaina) mendicants (sadhus) in the world; This five-fold obeisance, destroys all the sin and is the most prominent of all the best auspicious (mangala) things24. This is also considered as an integral part of the five-fold Paramesthi-namaskara-mantra. The panca namaskara mantra invocation for the sake of protection against danger is very much employed25. The five-fold obeisance constitutes the sacred hymn (stotra), the litanical formulae of frequent silent repetition (Japa), the auspicious theme of meditation (mantra), the symbol of spiritual blessings (mangala) having sanctity and authority of the revealed world26. The question is often raised that in Panca Namaskara the first to be invoked are Arhats and not the Siddhas who are superior to the former in their spiritual state. Pt. Sukhlal observes, 'the two (Arhat and Siddha) are the orders of att: object. One is Purvanupurvi and other Pascanupurvi. Referring to the smaller after the greater one, is Purvanupurvi and to the greater after the smaller is Pascanupurvi. The Purvanupurvi order in salutation is resorted to here for this reason. From the point of view of annihilation of karma, Siddhas are superior tu Arihants. Yet both are equal from the point of view of fulfilment (perfection). From the point of view of worldly dealing or practical point of view, Airhanta is superior to Siddha. This is because the indirect form of Siddha is revealed to us by Arihanta. The Airhantas are, therefore, looked upon as superior and saluted first27.

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Jain Yoga-Stages of Spiritual Development : Gunasthana 47 It should not be assumed, however, that the Siddhas are never invoked first. In the Pannavana sutta itself the author pays homage first to the Siddha and next to Jina Mahavira28 Virasenacarya29 also mentions Siddha first and Arhats afterwards, Kundakunda30 does the same. Paramatmaprakasa verses 1. 5 adore the Siddhas whereas the Arhats are adored in verse 6. Yogasara verse 1 adores the Siddha (Paramatma) while verse 2 adores Jinendra. When Tirthankara initiates himself to an ascetic life or at the time of Pravrajya, he utters namo siddhanam (Namah siddhebhyah)31 Muni Nemichandra observes, "repeat and meditate on the syllables (the mantras) signifying the Paramesthins consisting of thirty five, sixteen, six, five, four, two and one (letter) and other (mantra) taught by the Guru (preceptor)." The five-fold obeisance have 35 letters. The same can have only 16 letters in following manner : "Arihanta Siddha Airiya Uvajjhaya Sahu." Further, the same five-fold obeisance can be meditated on formula having only 6 letters viz. (i) A ri ha nta Si ddha or (ii) A ri ha nta Si sa or (iii) Om Na mo Si ddha nam. The same hymn still shorter consists of only 5 letters viz. A, Si, A, U, Sa in which only the first letter of the five Holy Pentad is taken. The four lettered mantra will have this form : (i) A si sahu or A ra ha nta. The mantra can have still shorter form with only 2 letters viz., (i) Si ddha or (ii) A Sa or (iii) Om him. 'Om' is the only one letter, representing the five Divinities. 'Om' is made up of 'A' which is the Ist letter representing Arihanta, Asarira (or Siddha) and Acarya; 'U' the first letter representing upadhyaya and 'M' the first letter representing the muni (sahu or sadhu). Annotations : 1. Mehta M. L., Outlines of Jaina Philosophy, p. 151. 2. Warren Herbert, Jainism, p. 42-119. 3. Kalghatgi, T. G., Some problem in Jaina Psychology, p. 152. 4. Bhargava Dayanand, Jaina Ethics, p. 210. 5. Samavayanga Sutra, 14th Samavaya. 6. Gommatasara : Jivakanda. 17. 7. Gommatasara : Jivakanda 22. 8. Gommatasara : Jivakanda 30, 33. 9. Refer Chapter IV for the meaning of Sukla Dhyana.

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48 Contribution of Jainas to Sanskrit and Prakrit Literature 10. Gommatasara : Jivakanda 48, 49. 11. "The subtle greed can be interpreted as sub-conscious attachment to the body even in the soul which have achieved great spiritual advancement" -- Nathmal Tatia; Studies in Jaina Philosophy, p. 278. 12. Gommatasara : Jivakanda 59. 13. Zimmer, H. : Philosophies of India, p. 446. 14. Kalghatagi T. G. Some problems in Jaina Psychology p. 163. 15. Gommatasara : Jivakanda 9-10; Dhyanasataka : 82. 16. Zimmer H. : Philosophies of India, p. 260. 17. Svayambhu-stotra-tika, Jainendra Siddhanta Kosa Vol. III, p. 22 (Parampade tisthati iti Paramesthin). 18. Pt. Sukhlal, Essence of Jainism, p. 139. 19. Moksapahuda 104. Aruha Siddhayariya Uvajjhaya Sahu-Panca Parameshin. 20. Jaini, P. S., The Jaina Path of Purification, p. 163. 21. Dravyasamgraha 49. 22. Pannavana Suttam Ed. by Muni Punyavijayaji, Dalsukh Malvania, A. M. Bhojak, Part I, text p. 3. 23. Jaini, P. S., The Jaina path of purification, p. 162-163. 24. Esopancanamokkaro, Savvapavappanasano / mangalanamca sabbesimphadamam havai mangalam. 25. Mangalamantra namaskara : eka anucintana by Nemichand Sastri : Gustov Roth. 26. Joshi, L. M., Facets of Jaina religiousness in comparative light, p. 48. 27. Pt. Sukhlal, Essence of Jainism, Tr. by Betai p. 147. 28. Pannavana Suttam, Part-I, text p. 1. in Suttagame, Vol. II, p. 266. 29. Satkhandagamah with Dhavalatika, Vol. I, part 1, p. 1. 30. Samayasara, I. I. 31. Mahapurana. OOO

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Lokatattvanirnaya by Haribhadrasuri R. S. Betai Introduction : Before we probe into the contents of the work "Lokatattvanirnaya" by Haribhadrasuri, it would be in fitness of things to know the author, his works, his times etc., by way of introduction. About his time there is considerable difference of opinion. Munishri Jinavijaya went into the details of the problem and came to the conclusion that this great philosopher of Jainism belongs to the eighth century. He hailed from Chittod and was a Brahmin pundit and royal priest, who preferred to be initiated into the Jaina dharma in course of time. More than twenty works are known after him, though according to a conventional belief, he had composed 1440 works. In his works, the ideal of this Nyayacharya was that all that is good and convincing to the intellect, should be accepted and adopted, without attachment or jealousy. In enrichment of knowledge there can be no likes or dislikes. He therefore states in one context that "Mahavira is no relative of ours and other Gods are not our enemies. Again, no God has been visualised by us." (Lokatattvanirnaya-32) Pandit Sukhlalji therefore knows Haribhadra as "Samadarshi". Four of his prominent works are on yoga * and Havfrue is a renowned work of this philosopher. In this work, he objectively analyses the six well-known systems of Indian philosophy and then proceeds firmly to establish Anekantavada as a system that resolves all problems. This profound Pandit composed the first ever Sanskrit Vrtti on the Jaina Agamas=Anekantajayapataka. This renowned scholar, extremely insistent that he was of sterling purity of a character, without any fear or hesitation whatsoever, gathered together the best from anywhere and everywhere. One of his works, perhaps a little less known, is his Lokatattvanirnaya.

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50 Contribution of Jainas to Sanskrit and Prakrit Literature The Subject Matter of the Work : The work covers up in its fold these topics for discussion and analysis : 1. Mangala - Benediction 2. Introducing the subject 3. Importance of Scriptures 4. Person qualified in resolving philosophical issues 5. Proper Introspection 6. Person deserving eulogy 7. Atmatattva 8. Views of Naturalists and others 9. Isvara 10. Vishvatma 11. Divergent views on creation of the Universe 12. Divergent views, Purusavada etc. includding the Saugata view 13. The opponents answered, but not with a discussion on Syadvada and Anekantavada that are to the liking and acceptance of the Jainas. All this speaks for the value of the work and justifies the simple and clear title that Haribhadrasuri has given to it. Lokatattvanirnaya Salutation After salutation with (utter) devotion to the best of the Jinas, who is, one but many and of the nature of Kaivalya, I shall lay down the scripture for the very essence (of the life of) human beings, so that they remain awakened in future. (1). Introducing the Subject Thinking on what is destined and what is not, I associate myself (with this task) not for those who are inspired by his favour. Still activated, however, it would be proper for the learned educated, first of all, to consult the assembly (of learned sadhus) in the matter. (2). Thi As a person whose mind is not possible to pierce through like the

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Lokatattvanirnaya by Haribhadrasuri 51 thunderbolt, and one who is empty of mind like a strainer during the course of dialogue, make the mind tardy like a buffalo (in dirty water), and become faulty like an elephant. (3). This (knowledge) is stated to be (useless) like the churning of water; it is indeed meaningless like instruction to) a deaf man or like dance in front of a blind man. (knowledge) shall therefore(be imparted only) on the noble. (4). If the pupil fails to be enlightened, it is indeed the dullness of the teacher, just like cows made to descend on a barren field. (5). Or, what could a teacher do with a dull student, even if he himself were endowed with nice speech ? Similarly is even a pointed axe broken on hard and stuffy wood. (6). Importance of Scriptures Creation of good regard for the scriptures in case (of a man whose) intellect is not calm and tranquil, will be faulty just like quelling (medicines) in case of a fever that is excited recently. (7). Just as, in the case of a blindman, the rising moon and the sun as also a long series of lamps that are lighted even if they be pure, are in no way beneficial, so is the case of preaching to persons blinded by the darkness (of ignorance) (or, blinded by the tamoguna. (8). It is like a serpent and a cow drinking water from the same pond and resulting in poison in a snake and the same transforming itself into milk in a cow. (9). When a gentleman and a rogue drink of the water of knowledge from the pond of rightful knowledge, it results in truth in case of a gentleman, but the same is transformed into falsehood in case of a rogue. (10). The same tasty (water) pours down from the skies, and, on reaching the ground attains to different tastes following the different particulars. (11). In a similar way even one good sentence with one taste comes out of the mouth of a good speaker, attains to varied tastes on coming to different. (12). Adhikari Just as the owl on account of its own defect, dares not to look at sunrise, and just as he dares not to go to in spite of very much similar paka, in a similar

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52 Contribution of Jainas to Sanskrit and Prakrit Literature way after attaining to the very essence of the existence of all Padarthas, that is the Jaina theory of Existence. Persons endowed with sinful inclinations do not attain to enlightenment even though there is all possibility of similar story. (13). Just as a horse tied to a horse roams in this world and so does a boat tied to a boat roam in the ocean, similarly, those men of the world, who are dependent upon the opinion of others roam over much in the waters in form of intoxication. (14). Until the intellect roams with dependence upon the opinion of others (i.e., the intellect of persons guided by others), one should tie one's mind in some activity beneficial to one's self. This is because authentic reality does not fall from the skies. (Actually it arises and evolves only through thinking with a firm intellect). (15). When, with constant thinking, a logical argument does not develop either through direct perception or through inference, which intellectual in this world will resort to it? (Really), never does milk come out of the horns of a cow. (16). Persons humble by nature can be properly trained by persons expert in training; not so the not humble, who can not be brought to training by (the same) experts. Genuine gold, even gone dirty or pure remains gold even when put to (the test of) fire and soon. A ball of iron does not become gold in the process of burning and piercing a hold through. (17). That idea which is acceptable through (the authority of scriptures) and through logical argument should be accepted after proper examination, like gold. Why should there be partiality or insistence in the matter?. (18) Proper Introspection Persons, who accept, an idea without proper thought like children accepting sweet-balls from their mothers, are brought to lament through regret like customers (purchasing) gold. (19). Ears are created for (proper and genuine) hearing. Speech and intellect (are created) for pondering over the same. Still, if a person does not ponder over what he has heard, how can he bring success to his actions ?. (20) A person observes (fully) with the eyes (things such as) poison, thorns, snakes and insects and walks on the proper path after keeping them all away

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Lokatattvanirnaya by Haribhadrasuri 53 (or, at an arm's length), (O men of the world), think rightly properly therefore, on blemishes such as bad knowledge, false scriptures, false vision and wrong path. Why worry about the opinion of others in the matter) ?. (21) Whom To Worship ? God Rsabha or Visnu are not directly perceivable to-day, (similarly, not so Siva or Brahma. One should (properly) ponder over them after thoroughly grasping their form and characteristics through the scriptures. What could be otherwise here in the matter) ?. (22) Visnu stands, his hand inspiring terror with the weapon in form of the mace raised up : Siva the dancing actor wears the garland of the bones of the (human) skill; but (we have Lord) Mahavira, .whose character is extremely peaceful and (whose appearance too is) extremely, calm. Whom shall we ersonality endowed with equipoise or the one that is (totally) devoid of peacefulness ?. (23) Visnu inspired the annihilation of the family of Duryodhana and others; Hara (i.e. Siva) was the destroyer of the demon of) three cities, Kartika too took away the firm prowess of. (the demon) Kraunca; but (Lord) Mahavira has remained to be only the beneficiary of all in this universe. (24). "This man deserves to be tortured by me; this deserves to be protected and this one to be annihilated"--this (attitude) is indeed not supreme righteousness. (Lord) Mahavira has no enemies or persons to be deceived because his conscience (Buddhi) is (only) for the bliss, happiness and good of all. (25). The words of Visnu tend to give rise to faults like attachment etc.; the words of sambhu conduce to intoxicating activity, while the words of Viramuni lead to the quelling outright of (man's) faults completely. (O man !) think therefore, as to who deserves our veneration here. (26). (One God) setting aside all compassion, has activated himself to annihilate others; (and here is another God) proceeding to become a resort to the world form its protection; one is full of passions and the other totally free from passions. Ponder over the matter for long in the matter and state as to who deserves (our) salutation. (27). Indra bears the thunderbolt; Balarama (is known as) Haladhara; Visnu

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54 Contribution of Jainas to Sanskrit and Prakrit Literature has Cakra as his weapon; Skanda holds Sakti; Rudra, who lives in the cemetary has the Trisula as his weapon. These are (ignorant) little children overcome with blemishes and fear, (and) are devoid of compassion. They bear strange weapons and are ever ready to strike on different animals. Which wise man will salute them ?. (28) One who does not hold the trisula (in his hand) or seat a passionate youthful lady on his lap; (the one who) does not bear shakti or cakra or plough or musala as a weapon; the one who is totally free from worldly sorrows and has his intellect ever-ready to act up to the good of others and is the (great) resort of all beings. Let us take recourse to the feet of that great sage. (29). Rudra, who is extremely violent and bereft of all shame bears, through (extreme) passionateness, a woman (in half his body). Visnu is more cruel and of ungrateful character; skandha destroyed his own kinsmen. Ambika is cruel in that she killed the Mahisa and she is ever keen to taste of the marrow, meat and bones of human beings; Ganesa is ever hankering after wine. Which even insignificant fault is there in Jinesvara ?. (30) The head of Brahma was cut; Hari became diseased in vision; the organ of Siva was broken; even the sun was and Agni became the eater of all; the moon got the mark of Kalanka. Even the Lord of heaven suffered a thousand Yonis on his body. Even in case of capaciated personalities, calamities befall if they swear from the right path. (31). Mahavira is not our kinsman and other gods not our enemies. Again, we have not directly visioned even one of them. But we have resorted to Shri Mahavira because we have heard of his sermons and have come to know of his typical and independent great life and have nourished veneration towards his very great virtue. (32). Sugata (= Lord Buddha) is not our father and other, tirthis are not our enemies. Again they or even Jinesvara have not give any wealth to us. (Again) Skanda etc. have not taken away anything from us. Yet, that great Lord Mahavira is uniquely blissful to the (whole) Universe; his sermons (lit. words) have the capacity to take away all sins; it is because of this that we have become full of devotion to him. (33). (He is the one) who is for the all-time bliss and constantly doing good turns to the world. (He is the one) who has brought happiness to this world that

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Lokatattvanirnaya by Haribhadrasuri 55 is suffering from various types of tortures. (He is the one) who is very clearly in the know of all that is worth knowing, as if it were just in his own hand. O noble persons resort yourself to this Jinesvara with a mind full of devotion. (34). O, you one amongst the best of Munis : even if persons pay their respects to you without all their feelings (associated), or accidently, or following others, or through suspicion, they too attain to godly prosperity (35). When (Visnu), through attachment and jealousy, resorted to an illusory form (of Mohini) with an idea to snatch away the jewels of gods and demons both and his mind (Mati) was intent upon taking away the very sattva of the (three) worlds, Hari became respectable and revered, though he was not free from (the mortality of the Samsara). Mahavira is totally free from mortality (and illusions and is therefore) not saluted by worldly men engulfed in illusions. (36) Let us resort to, with all regard and feeling, that god whose personality is unique and beyond all conceptions, whether he be Brahma, Visnu or Siva the giver of boons, if he has totally discarded all self-interest, is ever indulgent in doing good to others, and is fully in the know of this Universe in all its shapes, variety and uniqueness. (37). We have no special regard for Lord Mahavira and have no jealousy with reference to Kapila etc. we should accept (that god) whose words are thoroughly convincing. (38). (Of all these gods) surely someone must be knower of all and endowed with a mind that is vast and (engrossed in) the good of the world. Only he should be sought after with a subtle vision in form of intellect. What is the use of specially described Gods who create the grave wrong? (39) May salutation to that Brahma or Visnu or Mahesvara who is bereft of all faults and endowed with all virtues. (40). The Atmatattva (Persons following) different schools of thought interpret differently the actions in the world and the Atmatattva. (This is because) they have not precisely known earlier the element that is finally fixed by syadvada. (41). Naturalists (Srustivadins) are of opinion that this entire universe is (created by) an external (Bahya) creator. (But) the followers of Mahesvara etc.

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56 Contribution of Jainas to Sanskrit and Prakrit Literature (look upon) this Universe-world as one that has a beginning and an end. (42). Some views look on this universe as created by Isvara; some (look upon it) as born of Soma and Agni; (while there are still) others who state that this universe as born of six elements, Dravya, etc. (43) Kanada and his followers (and follower of Nyaya) look upon the Tattva as constituted of Dravya, Guna, Karma and Samanya. They also lay down that the universe is born of these. (44). Some look upon this entire Universe of human beings and others as constituted of Kasyapas while some look upon the three worlds as an offspring of Daksa Prajapati. (45). Some are of opinion that the same self (lit. idol) has become threefold as Visnu, Siva and Brahma, and (here) Siva is the seed of the universe, Visnu the creator and Brahma the activity. (46). Some look upon this universe as an offspring of Visnu while some others (believe that) it is born of Kala. Some opine that it is inspired by isvara while some feel that it is an offspring of Brahma. (47). The followers of Kapila (the samkhya school) expect (and opine) that the entire universe is born of Avyakta (i.e., the Prakrit). But sakyas (i.e., the Buddhists) are of firm view that this universe is of the nature only of * and of * (48). Some believe that it is born of Purusa while some take it to be born of providence. Some (state that it) springs from Aksara while some take it to have sprung from the (primordial) egg. (49). Some look upon it as only accidental while (some) others state that it is the result of (the combination of) the five Bhutas. Some look at it as having countless forms. (In this manner different people) run after varied views. (50). Visnu resides in waters as also on earth; Visnu is in the skies. In this world full with series of Visnus, there is nothing devoid of Vissu. (51). (So say the Vaisnavas). isvara (isvara is the one who has hands and feet on all sides, has eyes, head and mouth on all sides, has ears on all sides in this world (and he is the one)

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Lokatattvanirnaya by Haribhadrasuri who stands as residing in everything (or, in all). (59). The Asvattha tree, that has roots up and branches down is known (by the seers) as eternal (i.e., it is of the nature of Brahman). (52). The mantras of the Vedas are its leaves. One who knows that is the knower (of the entire universe). (53). When (this world of the nature of) the steady and moving things come to attain to the nature of an ocean (at the time of the great deluge), i.e., are destroyed, when gods and humans, sanakes and demons are destroyed, when, except for the five great elements, (everything) becomes just like a cave, it is at this time that Lord Visnu, whose form is inconceivable, lies at rest (in the ocean) and performs austerities. (54-55).. When he was resting there (in the ocean), a lotus sprung from his nave. It was shining like the disc of the youthful sun; it was pleasing to the mind and shone like a golden Karnikaya (56). From that lotus sprang Lord Brahma together with Danda, Kamandala, sacred thread, and the (upper) garment; he created (some) mothers of the universe. (57). (These were) Aditi (the mother) of the host of gods; Diti (the mother) of the Asuras, Mana of the human beings; Vinata the mother of all types of birds; Kadru of the *; Sulasa the mother of the (different) families of Nagas; Surabhi of the quadrupeds, and again lla (the mother of) all other seeds. (Yugma-5859). The progency of all these has greatly expanded (in this world) as some desire. Some (state) that the (world of living beings) was created without Varnas, (while some state that) it was he (Brahma) who created (this world) with (the four) Varnas etc. (60) Kala-Destiny creates the living being, it is Yama that destroys the world of beings; Danda keeps away when (all) are asleep, really Danda cannot be transgressed by anyone. (61). Universal Soul Just as in this world, a king remains active for the protection of the beings, similarly that soul of the universe, the great God (remains active for the

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58 Contribution of Jainas to Sanskrit and Prakrit Literature protection of) the universe. (62). The being, incapaciated in the midst of happiness and sorrows, is different from Atma (i.e., Isvara, God). He attains to heaven or hell as inspired by this Isvara. (63). The Isvara is subtle, incomprehensible, devoid of the senses, the knower and doer of all, attainable through meditation by yogis endowed with pure intellect, of the eightfold form of the moon, sun, fire, earth, water, wind, the Yajamana and the sky. He should be meditated upon, always by persons who desire success (in the spiritual world) and who are (ever) engrossed in the happiness of quietude. (64). Creation of Universe-Varied Views (As the Brahmavadins proclaim) This (mortal world) was once lost in darkness, was incomprehensible and indefinable. (It was) beyond all logic, not knowable, and as if asleep on all fronts. (65). Then the Self-emanated god, who was inexpressed, desired to emanate this (universe) (and therefore) revealed Himself after putting an end to darkness when it was enveloped (on all sides) by the (five) great elements. (66). That Isvara (i.e., Brahma), created into the Brahmin, the Ksatriya, Vaisya and sudra, from the mouth, arms, thighs and feet for the enrichnent of the worlds. (67). Some desire (i.e. look upon) this world as comprising the five great elements, constituted of varied bodies and names, and rising out from the Avyakta (Prakrti). (68). (Note : Some stands for the propounders and followers of the Samkhya School). This (Avyakta or Prakrti) known as Pradhana, is present in all, common (to all), the first cause of all (beings and elements), eternal, subtle, devoid of life-force, the non-doer and one. (69). From Praksti.emanates the Mahat, of that (Mahat) Ahamkara, from that the group of the sixteen, from that group of sixteen, the five great elements from the five (tanmatras). (70).

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Lokatattvanirnaya by Haribhadrasuri The original Prakrti suffers no change whatsoever. The seven Mahat etc. are Prakrti and Vikrti both; the sixteen are what constitutes Vikara and the Purusa is neither Piakrti nor Vikrti. (71). 59 Since (Purusa) is not of the nature of Gunas and since it is not indicative of effect and cause, Purusa is other than these. Again the Purusas who are enjoyer of fruit and the non-performer (of actions) are (different from each other). (72). In the face of the fact that these Gunas of Prakrti exist, one whose lifeforce is reversed due to being enveloped in (ignorance of the form of) darkness, the Jiva (deluded by) ignorance contends that "I am the doer", even though he is incapable of surving even a *. (73) (According to the Buddhists, these Gunas are-) Only of the nature of recognition (*) are they, just like the cognition of insects etc. to a man deluded by darkness in this world, due to being incapable (of real) cognition. (74). Tormented by the faults like anger, sorrow, *, and passion, the Purusas see as stationed before themselves the (really) non-existent. (75). (Followers of Purusavada state) : All this cognised universe is of the nature of Purusa and that only, i.e., what is past and what is yet to be. That (Purusa) reigns over liberation, that which rules over all foods, that which moves and does not move. That is far as also near; it is inherent in all as also outside all this. There is nothing higher or other than this. There is nothing more atomic (i.e. subtle) or greater than this. He is the one that stands firm like a (vast) tree (from this earth) right upto the sky. Due to Him this (universe) is perfect, (being) of the nature of Purusa. When all this becomes one being, all (external world) gets merged in Him. The perishable and the imperishable-only these two are Purusas in this world; all beings are (what we call) perishable while the Kutastha (Atma) is imperishable. (76-77). (Another Atmavadi states) Those who do not know the Atma in the face of the fact that scriptures are in existence and persons (who know and) describe Him are available, are indeed persons committing suicide. (78)

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60 Contribution of Jainas to Sanskrit and Prakrit Literature Atma is, indeed all gods; everything else) stands in Atma. The same Atma created the embodied beings and their Karma Yoga. (79). Atma sustains the universe and is the creator of happiness and sorrow. Atma is both heaven and hell; Atma is this entire universe. (80). isvara does not create either the agency or actions of the world. (Actually it is association with the rewards of one's actions that exert itself through one's nature. (81). Jivatma The Jivatma is designated "Self-existent" - (Svayambhu)-on account of self-knowledge being. Its very nature, the possibility of self-introspection (on its part) and the (ability to) give birth to its own Karma. (82). Weapons do not cut it, fire cannot burn it, waters cannot make it wet, wind cannot dry it up. (83). It is one that cannot be cut or split (into parts). It is without name and form; it is eternal, constantly moving and yet firmly steady. It is unmoving and immortal. (84). It is imperishable and the one that is the very Atma of all beings. It is also to be known as the heaven and meditator. It is the very life-force, the supreme Brahman; it is Hansa (=of the nature of Jiva) and (also the eternal) Virata (= all-pervading). (85). Higher than this there is no visioner, (nor) a hearer or a meditator. He is neither the performer of actions or an enjoyer; nor is He the one who speaks. (86) Through superimposition, the living one (=Atma) gets bound with actions and comes to attain to the transitory world. Then is He born in this world. When the transitory world) ceases to exist for Him, He (as Jivatma) attains to the highest state (of liberation). (87). . (Only through Atma), the Atma humbled and humiliated (Dinam) (by transitory existence) should be uplifted. (It is) only Atma that that is a companion of Atma, and Atma (indeed) is an enemy to Atma. (88) Either my friends who are very much satisfied or my enemies who are gravely (offended and therefore) angry will not be able to do that to me which

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Lokatattvanirnaya by Haribhadrasuri I have not done earlier. (89). All embodied beings on their own resort to good or bad Karma and (as a consequence), experience sorrow and happiness on their own. (90) 61 The meritorious deeds performed in earlier (births) protect man in forest, battle, (in the midst of) enemies, water or fire, (in) a great ocean or on the top of a mountain, whether man be asleep or absent-minded, or situated in an adversity. (91) (Daivavadis state this -) Not wealth, virtues, vidya, not even religious practice, happiness or sorrow (can do anything). I therefore mount the vehicle of Yama, come under the control of his charioteer and proceed by the path by which destiny takes me. (92) Just as the reward of the Karma in the previous (births) comes to (my) attainment in its proper order, so does the intellect become activated for attainment just like a lamp in the hand. (93) These are the synonymous words of Karma performed previously Vidhi, Vidhana, Niyati, Svabhava, Kala, Graha, Isvari Karma, Daiva, Bhagya Karma, Yama and Krtanta. (94) O best of the Pandavas ! that Karma which was performed in previously (i.e. in previously births), does not come to the memory of men. (95) (Svabhavavadins state -) Who brings about pointedness in thorns, or variegatedness in animals and birds? All this activity is due to inherent nature; there is nothing as per ones desire? What would be the question of effort then? (96) One thorn of * is pointed, another simple and the third curved. Its fruits are of round shape. Tell (me, O Pupil), who created all this? (97) Kala (Time) has slipped out from (Brahma that is) imperishable. It is therefore stated to be expanded. That is (therefore known as Srsti) which has expanse in the beginning and Prakrti in the end. (98) From a small part of the imperishable (i. e. Akasa), sprang Vayu; from Vayu there arose Tejas and from that Jalam. From Jala arose Prthvi. This is the (fivefold) origin of the beings. (99)

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62 Contribution of Jainas to Sanskrit and Prakrit Literature (Believers in the Andavada state - ) The Avyakta (i. e. primordial matter or Praksti) was dependent in Narayana, from that sprang (the divine) egg and all this varied creation sprang from it as also the earth with seven. (100) The water inside of it are the oceans and the upper layer constituted the mountains. In this egg were formed such seven worlds (Loka) each. (101) Here, in this (divine egg), the original god the supreme stayed for a year, and split up the egg into two himself by his own meditation. From the two pieces he created land and sky. (102) (Ahetuvadi states -) All the events (=creations) that take place every moment in all variety are without any (specific) purpose. Nothing except the Bhava (= substance) is created; except for it all else is without existence like sky-flower. (103) (Niyativadi states -) The attainment that one is destined to make through the power of destiny is bound to fall on man, be it good or bad. What is not to happen does not happen and what has happened does not die in spite of serious effort on part of man. (104) (Parinamavadi states -) Every time all bhavas (shape and) possibly take change in every Atma. This becomes possible not by ones own desire because even desire acts in a fixed order. (105) It is true that we goblins (Pisacas) stay in a forest and do not touch a tabor even by the frontal part of the hand. Still a belief persists in the world that "goblins beat a tabor and it is sounded." (106) (Bhutavadis states -) Psthvi, Jala, Tejas and Vayu are the tattvas, (typical) combinations of which are designated as body, senses, objects of senses and so on. The life-force (caitanya) that is found in these) is like the Madasakti (of Wine). All Jivas are like bubbles and the purusa is one endowed with this life-force. (107) The physical bodies, objects of senses and the senses spring from these

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Lokatattvanirnaya by Haribhadrasuri 63 elements (mentioned above). Still, persons who are ignorant look upon someone else as karta. (108) Only this is the world. (i.e. world under the spell of the senses.) Even the learned (wrongly) call these steps of the wolf (though these are, in reality, not so). (Note : Actually, these are our own designations.) (109) Auterity is strange suffering, control is deception of enjoyment, while the Agnihotra and other works are attained too like child's play. (110) (Anekavadi states -) Varied are the causes as also works. Therefore, at all the three times, it is certain that there is no Karma. (111) Here ends the Purvapaksa. (The author) now lays down his own side. What Srstivadi accepts is, in reality, (laid down by him) without proper thought and it is improper. I shall now show how it lacks in logicality. (112) If we were to accept that this world comprising of Sat and Asat, results from Sat and Asat causes, then (let it be understood that) from the earlier cause, the Sat, does not create the world and the Asat has no doer. (This is to state) that its creation is not possible through either sat or Asat. (112) Now, it is certain that what is Asat is certainly not existent in all the three times. Here, horns of a donkey forms the illustration. The world is therefore naturally existent. (113) The substances that have a form and that are formless-all do not either die or take to another. Those having a form or no form (aroopi) are, normally, destructive in change. (114) If we were to accept, like Kasyapa and Daksa Prajapati, that this world takes birth, where was their own existence when there was no loka (in the beginning) ? (115) At a time when this earth, sky etc. meet destruction, what happens to this Universe ? Where does Buddhi go ? What is the form of Avyakta (i.e. Brahmacaitanya) ? (116) What has a form and what is formless are substances, having their own

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64 Contribution of Jainas to Sanskrit and Prakrit Literature (positive) traits, all these are clearly revealed by the words of the best of the great. (117) The elements that have a form and that are formless are all known as having their own (positive) traits (Svalaksana). One that has no traits of the kind should be accepted only as son of a barren woman. (118) Just as horns of a horse cannot possibly arise from the upper part of the horns of an ass, certainly there is no birth of the five (or four) great elements from Abhuta cetana. (119) There, if Vyakta were to be born of Alinga Avayakta, then the moon etc. may have the possibility of a body, but if not, even the great elements have no existence. (120) When the group of these great elements have no possible body, then, Pasupati and Dinapati have no body, as also like them the moon, the egg, Brahma, Visnu etc. too (have no body). (121) In the absence of a body again, Buddhi, mind and their types have no possible existence. This proves the absence of the experience of position and negation and (this proves) the absence of existence of all types). (122) When existence itself is non-existent, then pondering is not there. In the absence of pondering activity and traits are not possible. And, on account of the non-existence of Kriya and Guna, the existence of the Universe is not there. (123) If he (i.e. Isvara) has created the Universe, then who created him ? (If you say) none, it will expose your absence of intellect. In a similar manner should we know here, the multifarious world and Sansara. (124) After proving what we have done, we now proceed to state that this Universe is created by none. The Purusa that is self-authorized would certainly not create this turbid Universe. (125) Again, what bad turn had the Pretas etc. done, and what good turn have gods etc. done to isvara, whereby they have been associated with purposeless sorrow and happiness ? (126) If his (isvara's) capability is equalised, why did he not make all worlds endowed with riches? Why did he make the world endowed with all sorrow on

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Lokatattvanirnaya by Haribhadrasuri the path of birth, old age and death ? (127) If he (isvara) has created this Universe, why does he again destroy it ? If it were (ultimately) to be destroyed, why did he create the Universe ? (128) Again, what is his own benefit in this destruction or creation or in endowing all existences with sorrow caused by birth etc. ? (129) Just as a potter shapes a pot etc. into existence and then again and again breaks it, so does the creator (of this Universe). He is merciless indeed ! (130) Which Suri aiming at bliss will take recourse to the feet of that Isvara, who is responsible for all sorrows of birth etc. (of beings) in this world, who is an enemy without any (rhyme or) reason, who is extremely sinful ? (131) Some others might state that "no bondage (fault) applies to him when he destroys the world created by him. (In this case I say...) Will there be no fault in a hot-tempered father if he slaughters his own son ?" (132) If, of old, the Universes sprang from the body of the creator (i.e. isvara), why does he not, in the same manner, create (a new) universe from his body ? (133) "Just as, at present, the beings take birth in various, it was so ad infinitum" so say the Siddhas who know the (secret of) the existence of the Universe and know its process. (134) Thinking on these lines, (these views) on the typical creation should be discreed as mutually contradictory, like the thoughts of Hari and Hara and which have no logical basis. (135) (Therefore) the creator of the Universe, whether he is free or bound, having a form or is formless, whether he creates good or bad, he does not behave to be the agent from all points of view. (136) If one is free, he does not create the world, one free from all attachment is not bound by Karma; but one associated with attachment etc. is definitely bound by his own Karma. (137) (Great personalities), who have established their authenticity by their virtues of knowledge, Caritra etc., who are eternal and benefactors (*), who are absolutely bereft of body, senses and Karma, are so many in the realm of

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66 Contribution of Jainas to Sanskrit and Prakrit Literature attainment (of liberation). They have nobody as their overlord. (138) Lordship in this transitory world born of Karma differs with each body (Ksetra). One Lord therefore bereft of a body, the doer does not exist in this world. (139) Creation and non-eternality are not possible in case of mountains like Meru etc. in the world eternal due to immersion (*), shape and form and steadiness. (140) This Loka is not any offspring ever of any creator, in view of its variedness in virtues, expansion and compression. So say the perfected men with reference to all the three worlds and all matters. (141) Bereft of isvara, the wheel of time, Jyoti and Jiva goes on rotating through the sheer force of nature and Karma. (142) Highest Knowledge tells us that "in all the three worlds, moon, sun, ocean etc. never transgress their limits and this Atma is based on its nature of Karma." (143) All earths, oceans, mountains, the celestial world with Svarga and Siddhyalaya--all these are natural (= self-existent) and eternal. All that it outside of it is non-worldly (Alaukika) (i.e. Aloka) (144) Prakrti, Purusa, Vidhana, Kala, Srsti, Vidhi and daiva are the different nomenclatures by which animals etc. roam in this transitory world, being helpless by their own karmas. (145) This mysterious world, with all (variegated innumerable Jivas an their Yonis), that are results of the force of their own Karma, has neither and end or a beginning. (146) Therefore, this wheel of the transitory world, which is without a beginning or an end, which is terror-stricken with all sorrows and sufferings, which has spokes in the form of countless births, and a very had * of the wheel, and which has a * in form of excessive passions, eternally moves bound as inspired by the winds of ones own Karmas. Here, what is the need of an Isvara ? (147) Here ends the Lokatattvanirnaya written by Harribhadrasuri. 000

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Sanskrit-Prakrit Inscriptions of Ancient Gujarat : A Socio-Religious Study Bharati Shelat Inscriptions are the most indispensable, authentic and copious source of information for the knowledge of Indian Culture. In India, rocks, stone slabs, stone-pillars as well as lithic, metallic, earthern or wooden pillars, tablets, copper-plates and pots as also bricks, shells, ivory, plaques and other objects were generally used for incising inscriptions. These inscriptions usually record the dedication of the images of deities or commemorate such events as the fall of a hero in battle or such curious social customs as the self-immolation of a widow and the head-offering of a devotee. In some cases, however, an inscription may embody a kavya in many cantos or a drama in several acts; as for example, the Udaipur Rajasamudra inscription called the Rajaprasasti-kavya and the Ajmer Lalitavigraharaja and Harakeli nataka inscriptions. Gujarat is considerably rich in the heritage of historical materialarchaeological, epigraphic and literary. Accounts of the history and culture of the ancient period are primarily based on epigraphic and literary sources. Epigraphic records are more valuable, as sometimes they are only extant contemporary sources. Moreover, they preserve the accounts of the past in the original language and script of the corresponding periods. The earliest inscriptions from Indian territory are largely engraved in Brahmi script. A few examples have been found engraved in Kharosthi and Aramaic scripts. The main contents of most of the ancient inscriptions of Gujarat are of religious character. They throw ample light on the religious ideas and practices, especially regarding the construction or renovation of religious edifices or reservoirs of public utility and the provision for their maintenance as well as grants of land issued to Brahmanas, temples or other religious institutions or

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68 Contribution of Jainas to Sanskrit and Prakrit Literature the allotment of other sources of income for their maintenance. The incision of the fourteen Dharmalipis or Dharmanusasanas of the Mauryan King Asoka on the Girnar Rock near Junagadh (Saurashtra) inspired local people to devote themselves to piety and benevolence to a larger extent. They indicate various aspects of Asoka's concept of Dharma and various measures he adopted for its propagation among his people! The rock inscriptions of king Mahaksatrapa Rudradaman I, engraved on the western face of the Girnar Rock contains some account of the construction of the dam for the Sudarsana reservoir at Girinagar as a source for irrigation?. Intwa (Junagadh) clay-sealing and Devni Mori (near Shamlaji--North Gujarat) casket inscription* have revealed the existence of Rudrasena-vihara near Junagadh and the erection of a stupa at Mahavihara near Shamlaji in the early 3rd cent. A. D. They bear testimony to the popularity attained by Buddhism in Gujarat during this time. Junagadh rock inscription of Gupta king Skandagupta' records that the reconstructed Sudarsana lake again burst in Gupta Sam. 136 (A. D. 455) because of heavy rain-fall and Cakrapalita, Gopta (administrator) of Girinagar got it promptly rebuilt within two months and in Gupta Sam. 138 (A. D. 45758) he built a lofty temple of Cakrabhrt (Visnu) in the vicinity of the lake. Thus the inscriptions of Girnar Rock depict the political and the cultural history of the three periods, i. e. the Maurya, the Ksatrapa and the Gupta covering about the span of 800 years. The Maitraka kings of Valabhi issued many copper-plate grants, which form the most copious source of information. They record grants of land issued by different kings of the dynasty. The charters give a glorious and eulogistic introduction to the royal donor alongwith that of his lineage and predecessors. The Maitraka kings were Parama-Mahesvaras i.e. great devotees of MahesvaraShiva. The royal seal bore the emblem of a bull, the sacred vehicle of Siva. They issued several grants of land to Brahmanas, Brahmanical temples and buddhist Viharas. In the Bhavnagar grant of king Guhasena dated Valabhi Sam. 2486 (A. D. 567), the king introduced himself as a parama Upasaka, i. e. a great devotee of Lord Buddha. The Maitraka grants contain references to donee Brahmanas who studied the three (traividya) or four vedas (caturvidya) and performed the five Mahayajnas. They also refer to the Bahvrc, the Taittiriya, the Maitrayaniya, the Vajasaneyi, the Chandoga and the Atharvana sakhas of the Veda. Grants of

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Sanskrit-Prakrit Inscriptions of Ancient Gujarat: A Socio-Religious Study land issued to temples allude to the purpose of providing for the various items of worship. They also provided for gita, vadya and nrtya performances in the temples. The temples mentioned in the grants were dedicated to Siva, Devis and Aditya. The Buddhist viharas (monasteries) afforded lodging to abhyantara (internal) and abhyagata (visiting) (Bhiksus) and Bhiksunis. The Bhiksu viharas at Valabhi were grouped in Dudda-vihara mandala and Bhiksuni viharas in Yaksasura vihara mandala. The viharas were built by kings, other members of the royal families, monks, merchants and other householders. The recluses belonged to eighteen nikayas. Some of them followed the Mahayana. The known grants allude to thirteen viharas in all. The grants of land issued to them were intended to provide for the civara (garments). pindadana (alms), Sayana (bed), Asana (seat) and Bhaisajya (medicine) for the worship of Lord Buddha. Dhank copper-plates of king Siladitya I dated Valabhi Sam. 290 (A. D. 609) records the temple of Mahadeva built by Harinatha in the locality of Vatapadra?. 69 The Maitraka grants make no reference to a few Visnu temples, but the royal eulogies contain several references to Visnu and his incarnations. They represent Visnu as Purusottama and also allude to his association with Laksmi. The eulogies of the kings make frequent references to the varaho and Trivikrama forms of Visnu in the context of regaining the lost land and acquiring new territories. An eulogy contains a reference to the Narasimha form'. Some eulogies make frequent allusions to Krisna and associate him with bala-krida, the lifting of the hill, the subjugation of the serpent, the acquisition of Dvaraka etc.10. The cult of sun-worship was another popular cult of the Maitraka period. Maitraka king Dharapatta professed to be a Parama-Adityabhakta. A grant of Siladitya I dated Valabhi Sam. 292 (A. D. 611) was issued to a temple of Aditya-deva which was situated in the village of Bhadreyanika in Saurashtra. Kavi copper-plates of Rastrakuta Govindaraja Prabhutavarsa dated saka 74912 (A. D. 827) records a sun temple named 'Jayaditya' in Kotipura (Kavi). Una plates of Calukya king Balavarman of South Saurashtra, dated Valabhi Sam. 57413 (A. D. 892) records the sun temple of Tarunaditya on the banks of Kanavirika river near Jayapur in Naxisapur coryasi. Ghumli grant of Saindhava king Ranaka II1 refers to the temples of Visnu, Sun, Vinayaka and

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70 Contribution of Jainas to Sanskrit and Prakrit Literature Matnkas built by one Karpati named Sivarudra Bhatt in Dendi village of Suvarnamanjari Visaya. A few inscriptions contain references of the temples of Sakti. The Bhamodra Mota copper-plate grant of Dronasimha, dated Vallabhi Sam. 18315 (A. D. 502) mentions a grant of land issued to the temple of Bhagavati Pandurajja at Trisangamaka in Hastavapra aharani (modern Hathab near Bhavnagar). A copper-plate grant of Dhruvasena II, dated Valabhi Sam. 32015 (A. D. 639) alludes to a grant of land originally issued by Maharaja Dronasimha to the temple of Kotammahika Devi (Mahisasuramardini) at Trisangamaka. Bhavnagar plates of Dharasena III, dated Valabhi Sam. 30417 (A. D. 623) refers to a temple of Goddess sankarika in Siravatanaka sthali (near Kalavad) in Saurashtra. The grants of the Rastrakuta kings commence with a verse invoking Hari and Hara, while their royal seal bears the emblem of Garuda. These kings were giving donations of cows, lacs of suvarnas (coins) and Drammas to Brahmanas and temples after weighing themselves with Suvarna at the Pattabandha festival. Surat plates of Rastrakuta Karkaraja Suvarnavarsa, dated Saka 74318 (A. D. 821) records a grant of land issued to a Jain Caitya, situated in the locality of Navasarika (Navsari). The grant provided for the repairs of the Vasatika attached to the caitya as well as for the expenses for worship in the caitya. The pontiff of the institution belonged to the sena-sangha included in Mula Sangha of the Digambara sect. Monasteries contained images of deities and received grants of land from kings. Chinchni plates of Indraraja III, dated saka 84819 (A. D. 926) records that the Arab governor Madhumath alias Sugatipa of Samyanamandala, established there free ferry on two streams and also a feeding house where sali rice, curries, and ghee were caterred free of cost. Brahmana Annaiya constructed a mathika (monastery) at Samyana. The governor made a grant of land to the mathika. The income accruing to it from the endowment was to be utilised for the repairs of the mathika and also for the offering of naivedya to the goddess Dasami and feeding the nine members of the local Panca-Gaudiyamaha-parsad, the five classes of Gaudiya Brahmanas being the Sarasvatas, the Kanyakubjas, the Gaudas, the Maithilas and the Utkalas. The grant alludes to Hamyamana-pauras; i. e. the Parsee community at Sanjan. This reference

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Sanskrit-Prakrit Inscriptions of Ancient Gujarat: A Socio-Religious Study definitely establishes that the Parsees had already settled at Sanjan before 926 A. D. Another Chinchni grant of Rastrakuta Krsnaraja III refers to the grant issued to the mathika constructed by Kautuka enshrining the image of Madhusudana, installed by the descendants of the merchants of Bhillamala (Rajasthan). It contains an interesting reference to the festival of lights, obviously held on the Dipavali day. The Chinchni grant of Camundaraja, a subordinate of the Silahara king Chittaraja, dated Saka 956 (A. D. 1034) records a grant of a ghanaka (oil-mill) in favour of the Kautuka-mathika at Samyana (modern Sanjan). The purpose of the grant was to burn a lamp in front of the goddess Bhagavati as well as for besmearing oil on the feet of the Svadhyayikas (scholars). 71 Offering meals to Brahmanas was regarded meritorious religiously. A few grants of land were issued to satragaras for this purpose in particular. During the reign of the Solanki king Ajayapala, Mahamandalesvara Vaijalladeva granted a village to a Satragara in V. S. 123120 for feeding new fifty Brahmanas per day. The grant was made by him after having a fast on the parvan of Udyapana in Karttika. Kadi plates of Tribhuvanapala, dated V. S. 129921 (A. D. 1242-43) record another grant issued to a Satragara, which provided for the meals of karpatikas (pilgrims). During the Solanki period, the traditions of the earlier periods regarding religious life have been inherited and maintained to a large extent. More emphasis is laid on the Purtadharma and devotion to deities. Buddhism was entirely extinct, while Jainism attained more popularity during this period. A large number of grants of lands are now issued to temples or mathas. Many stone inscriptions record the construction or reconstruction of temples. Kadi plates of Mularaja, dated V. S. 104322 (A. D. 987) record the grant of a village to the temple Mulanathadeva at Mandali in Varddhi visaya. The grant was made by the king from Anahilapataka, the capital after taking a bath in the water of Praci-Sarasvati and worshipping the deity of Rudramahalaya at Sristhalaka (modern Siddhapur) on the occasion of a solar-eclipse. Gala stone inscription of Jayasimhadeva dated V. S. 119323 alludes to the erection of a temple of Bhattarika Sri-devata alongwith a small shrine of Vinayaka. Prabhas Patan stone inscription of Kumarapala dated Valabhi Sam. 85024 (A. D. 1169) contains a long eulogy of Bhava Brhaspati whom the king

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72 Contribution of Jainas to Sanskrit and Prakrit Literature appointed the Ganda (pontiff) of the temple and at whose instance king Kumarapala renovated the ruined temple of Somanatha and granted Brahmapuri to it for its maintenance. The Ganda of the temple built forts to the south and north of the temple and enlarged the town. He also installed golden Kalasas on the temples of Gauri, Bhimesvara, Kapardi, Siddhesvara etc. He constructed two step-wells inside the new town and installed a new image of Candika in its vicinity. He honoured Brahmanas with gifts. Kadi plates of Bhimadeva II, dated V. S. 126325 (A. D. 1206) record two Saiva temples named Bhimesvara and Lilesvara erected by Liladevi, Queen of king Bhimadeva II. Vaidyanatha prasasti of Dabhoi, dated V. S. 131126 (A. D. 1254-55) composed by poet Somesvara records the renovation of the temple of Mulasthana near Dabhoi and built the lofty temple of Vaidyanatha at Dabhoi. The fort, the temple and the doors were constructed by Madan. Anavada grant of Sarangadeva dated V. S. 134827 records that several provisions were made for the worship, naivedya and Preksanaka of Lord Krsna. The grant commences with the well-known verse given in Gita Govinda invoking the ten incarnations of Visnu. Sun-worship was also popular during the Solanki period. Bhavanath stone inscription of Karnadeva II dated V. S. 135428 records the erection of a sun-temple by Vaijaladeva in the memory of his parents. The first four verses are devoted to the invocation of the sun-god. The Solar deity in the new temple was designated Munjalasvamideva. The temple was situated in the neighbourhood of Bhrgukkunda. The sun temple exists no more, but it seems to have been situated in the vicinity of the Ramaji or Murlidhara temple at Desan (Tal. Bhiloda, Dist. Sabarkantha). Tilakavada plates of Paramara Bhojadeva, dated V. S. 110329 (A. D. 1046) record a grant of land issued to God Ghantesvara at the Manesvara temple situated on the confluence of Mana and Narmada rivers. The grant contains a reference to the Daksinamurti form of siva. A stone image inscription dated Valabhi Sam. 927 (A. D. 1246) records that the image of Govardhana (i. e. Krsna uplifting the Govardhana hill) was constructed by Gandhika Joja with his wife and sons. Nanaka prasasti at Kodinar records that Nagara Brahmana Nanaka the

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Sanskrit-Prakrit Inscriptions of Ancient Gujarat : A Socio-Religious Study 73 priest of Visaladeva constructed a mansion of Sarasvati introduced as the educational building Sarasvati-sadas. The undated prasasti was composed by Krsna, Bala Sarasvati and the dated prasasti (V. S. 1328) was composed by Ganapati Vyas. It is important to note here that the grants issued to Brahmanas during this period have been introduced either with their castes or with their gotras. It is during this period that the caste-distinction among Brahmanas appears in the epigraphs of Gujarat for the first time. The castes mentioned in the known inscriptions of this period are Nagara, Udicya, Modha, Bhargava, Rayakavala and Srimali, while the gotras cited in the grants are Bharadvaja, Kasyapa, Vatsa, Kusika, Mandavya, Gautama, Parasara, Upamanyu, Harita, Sandilya, Badarayana etc. Anandapura (Vadnagar) is vividly described as a great centre of dvijas. Dharma is said to be rejoicing, at the place, as it got supported on sacrificial pillars in all the four yugas. AbrahmAdiRSipravartitamahAyajJakramottaMbhitai - yUMpairdattakarAvalaMbanatayA pAdavyapekSAcyutaH dharmo'traiva caturyuge'pi kalitAnaMda: parispaMdate / tenAnaMdapureti yasya vibudhairnAmAntaraM nirmitam // 20 // The Kali age dared not approach it being defended by the incessant tumults of the Vedas recited by the Brahmanas, blinded by the constant coating of the smoke of fire during oblations and lamed by the strokes of the flags of various temples. From the names of the Brahmanas given in the inscriptions of this period it appears that most of their names consist of one or two words each and they are generally adopted from names of deities, such as Vasudeva, Madhusudana, Damodara, Govinda, Madhava, Narayana, Balabhadra, Rudraditya, Gopaditya, Krsnaditya, Devasarman, Kesava, Suraditya, etc. Some names consist of two words each, the name-endings in these names being aditya, sarman, deva, sura, Isvara etc. Some Brahmanas hailed from remote places like Madhyadesh Kanyakubja and Vanavasi. The Udicya Brahmanas obviously immigrated from North India. The epigraphic records of the Solanki period also throw some light on the religious beliefs and practices in vogue during that period. The main aim and object of the religious grant was the augmentation (abhivrddhi) of the punya

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74 Contribution of Jainas to Sanskrit and Prakrit Literature (religious merit) and yasas (glory) of the parents and of oneself. The religious grant was especially made on parvans such as lunar or solar eclipse, Purnima, Amavasya, Ekadasi, Sankranti, Uttarayana, Vyatipata and so on. Almost all the epigraphic records commence with the auspicious symbol of om, which is sometimes substituted by svasti or Svasti jayo-bhyudayasca. The grants of the Solanki period are mostly given to religious institutions rather than individual Brahmanas. These institutions included Jain temples along with the Brahmanical ones. Though the family religion of the Caulukya kings was Saivism, they and their ministers contributed to the construction or renovation of Jain temples. The most sacred Jain place of pilgrimage in Gujarat is the Satrunjaya hill situated in the eastern part of Saurashtra. The inscriptions compiled from the Jain temples on Satrunjaya by Acharya Kancansagar Suri include 32 inscriptions dated from V. S. 1190 to 1360. Most of them are inscribed on images and record their installation. They corroborate the tradition that there existed an earlier temple of Adinatha before Minister Udayan of King Siddharaja Jayasimha and Kumarapala and his sons rebuilt the temple in stone in V. S. 1211 or 1213. The Jain tirtha of Mt. Girnar is also a famous one. The group of Jain temples contain three famous temples : The principal temple of Neminatha built by minister Sajjana, the temple ascribed to Kumarapala and the temple assigned to Minister Vastupala. Minister Sajjana is said to have constructed a stonetemple of Neminatha on Mt. Girnar in place of the earlier wooden temple. The inscription of Sajjana dated V. S. 1176 (A. D. 1119-20) is preserved in the present temple of Neminatha called Botera Jinalaya30. An outstanding temple on Mt. Girnar is the triple temple built by Minister Vastupala. The six stone inscriptions embedded over the six doors of * the side shrines, dated V. S. 128831 (A. D. 1231-32) state that Mahamatya Vastupala and Tejahpala erected numerous new temples and renovated many old ones on Satrunjaya, Girnar and Abu and Anahilapura, Bhrgupura, Stambhanakapura, Stambhatirtha, Darbhavati, Dhavalakkaka and other cities. On Mt. Girnar Vastupala contributed four Devakulikas of Rsabhadeva, Parsvanatha, Mahavira and Sarasvati. Girnar stone inscription dated 129932 (A. D. 1243) adds that Mahamatya Vastupala built the temple of Adinatha along with Kapardin Yaksa behind it.

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Sanskrit-Prakrit Inscriptions of Ancient Gujarat: A Socio-Religious Study The most outstanding Jain temple erected by a minister of Gujarat is the Neminatha temple, built on Mt. Abu by Tejahpala, the minister of Ranaka Viradhavala of Dholka, for the spiritual bliss of his wife Anupamadevi and son Lavanyasimha in V. S. 1287 (A. D. 1230-31) as recorded in Mt. Abu stone inscription33. The image was consecrated by Vijayasenasuri of Nagendra gaccha. The Prasasti was composed by poet Somesvaradeva. The provision for snapana and puja at the caitya, known as Lunasimha Vasatika was to be made by the three brothers Malladeva, Vastupala and Tejahpala and their descendants as well as by the family of the parents of Anupamadevi residing at Chandravati. The anniversary of the pratistha was to be celebrated for eight days (astanika). The five kalyanakas of Neminatha were to be celebrated every year by all the sravakas residing at Delvada. The local Paramara king Somasimhadeva granted a village to (the temple of) Neminatha on the very day of the Pratistha. Thus Sanskrit and Prakrit inscriptions of Gujarat are the most valuable source for writing and reconstructing the political and the cultural history of Gujarat. These inscriptions provide ample information about Saiva, Vaisnava, Buddhist and Jain religions and their religious activities, society, customs, coins and prevailing chronological systems during various periods of the history of Gujarat. 75 Annotations : 1. Hultzsch, E., Corpus Inscriptionum Indicarum (CII.), Vol. I, pp. 1 ff. 2. Epigraphia Indica (EI), Vol. VIII, pp. 42 ff. 3. EI., Vol. XXVIII, pp. 174 f. 4. Journal of Oriental Institute (JOI), Vol. XII, pp. 173 ff. 5. CII., Vol. III, pp. 56 ff. 6. IA., Vol. V, pp. 206 ff. 7. G. V. Acharya, Historical Inscriptions of Gujarat (HIG), No. 57. 8. Vide, the eulogies of Siladitya IV, Siladitya VI, Siladitya VII, Jayabhata III and Adityasakti. 9. The eulogy of Siladitya VI. 10. Vide the eulogy of Kharagraha II, Siladitya VI, Varahadasa II, Jayabhata IV and Govindaraja. 11. HIG., no. 59A; EI., Vol. XXI, pp. 116 ff.

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76 Contribution of Jainas to Sanskrit and Prakrit Literature 12. 1A., Vol. V, pp. 144 ff.; HIG., no. 125EUR. 13. El., Vol. IX, p. 4; HIG., no. 234 14. EI., Vol. XXVI, pp. 212 ff. 15. HIG., no. 16; El., Vol. XVI, pp. 17 ff. 16. Ibid., no. 67; JBBRAS, XX, pp. 8 f. 17. Ibid., no. 61; El., Vol. XXI, pp. 181 ff. 18. El., Vol. XXI, pp. 133 ff.; HIG., no. 125B 19. El., Vol. XXXII, pp. 55 ff. 20. IA., Vol. XVIII, pp. 344 f.; HIG., no. 157 21. Ibid., Vol. VI, pp. 208 f.; HIG., no. 205 22. IA., Vol. VI, pp. 191f.; HIG., no. 137 23. HIG., no. 144 24. Ibid., no. 155 25. IA., Vol. VI, pp. 194 f.; HIG., no. 160 26. EI., Vol. I, pp. 20 ff.; HIG., no. 215 27. IA., Vol. XLI, pp. 20 ff.; HIG., no. 223 28. El., Vol. Xxxiv, pp. 151 ff. 29. HIG., no. 238 B 30. Burgess, Antiquities of Kathiawad and Kaccha, p. 159 31. Muni Jinavijayaji, Pracina Jain Lekh Samgraha, (PULS.), part II, nos. 38-43; HIG., nos. 207-212 32. PJLS., no. 44 33. Ibid., no. 64; HIG., no. 167 000

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Hemacandra on Justifying Syadvada and Anekantavada Raghunath Ghosh Hemacandra in his Pramanamimamsa has forwarded some arguments in favour of justifying Syadvada and anekantavada and refuted the view of the opponents. Our effort is to give a critical exposition of the position of Hemacandra on this score. Let us concentrate on the arguments given by the opponents as put forth by Hemacandra in connection with the refutation of the tenability of syadvada. It is the contention of the Jaina-logicians that the substance and mode are somehow identical and different both, but not absolutely different and absolutely identical. The opponents are of the view that such standpoint is not at all admissible due to having the defects like contradiction etc. of the following type. First, just as an entity cannot be both blue and not blue in the same locus, both the affirmative and negative assertion in the same object cannot coexist, as they are opposite to each other'. Secondly, if an object is both identical and different, an object becomes identical in respect of one aspect and different in another. From this, it will follow that there will be another locus of difference and another locus of identity leading to the non-integrity of the locus (i. e. as locus will not remain as one). Thirdly, the object is identical in some aspect and also different in some aspect. These aspects are also to be taken again as endowed with identity in some aspect and different in some aspect. Otherwise, every thing would come under the influence of ekantavada (absolutism) but not anekantavada and there would arise the defect of Infinite Regress (anavastha). That is, the locus of the identity and difference has to be

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78 Contribution of Jainas to Sanskrit and Prakrit Literature taken as a bifurcated one due to having both identity and difference which must have another locus endowed with the same identity and difference and in this way infinite regress3. Fourthly, an object is identical with reference to some aspect which is also endowed with both identity and difference. Again the object is different with reference to some aspect which is also endowed with both identity and difference. On account of having such opposite characters an object is to be taken as a mixed entity (sankara) not capable of being described with a particular name, definition etc. Because an object having definite shape, size etc. would be capable of being described. If something is having a mixed character, it becomes indescribable due to having no definite character, but in our everyday life we describe and define an object. Fifthly, the aspect which is associated with identity will have difference also and in the same way the aspect which is associated with difference must have identity also. That is, the same aspect will be associated with identity and difference. From this there would arise the possibility of exchange of functions and attributes of one with another due to having same character, which is not possible. Sixthly, an entity being endowed with identity and difference cannot be ascertained as having a particular character which would lead to doubt due to having two conflicting alternatives. This doubt leads to the nonascertainment of an entity and lastly this non-ascertainment leads us to the non-determination of the individual status of an object?. If an object is not ascertained at all, it cannot be utilized in our daily life to fulfil our purposeoriented actions. These are the arguments by which the opponents have proved the futility of the syadvada and anekantavada. III Hemacandra came forward to refute the above-mentioned arguments and justified the Jaina-position. He argues that the problem of contradiction as mentioned by the opponents is not at all a contradiction in the true sense of the term in an object already apprehended. An object is to be taken as opposite to another when in presence of an object the another is not known as existing. If the object is perceived clearly, how does there arise the question of contradiction ? If there is the cognition of both blue and non-blue in a particular locus, there is no contradiction as per the definition already cited. The Buddhists also do not accept contradiction between blue and non-blue cognised in a variegated canvas. If there is the realisation of the apparent diverse opposite

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Hemacandra on Justifying Syadvada and Anekantavada 79 characteristics like 'mobile and immobile,' 'red and non-red,' 'covered and noncovered in a pot etc., there is no scope for the possibility of contradiction in the sense already mentioned. In the light of the same reason the problem of the disintegrity of locus (vaiyadhikaranyadosa) does not arise. In other words, if an object is identical with the locus in some form and different from the locus in some other form, there would arise the disintegrity of locus due to the difference, which is not correct. As said earlier an object may have both the properties the red and non-red etc. From this it does not prove that there is contradiction, because in presence of one (i. e. redness) another property (nonredness) is perceived in the same object. In other words when redness found, non-redness is also found as in the case of citra-varna. Hence, there is no question of disintegrity of locus as the object is the same. It has been stated earlier that an object is identical in some aspect and also different in some aspect. These aspects are to be taken as endowed with identity in some aspect and difference in some aspect, which leads to the defect of infinite regress. This view is also not tenable because the non-absolutist believes that in a real entity there is the synthesis of substance (dravya) and, mode (paryaya). Difference is not other than this substance and mode, because the term bheda or difference denotes these two. When it is said that something is identical with substance, it is to be known that substance itself constitutes the identity, but nothing else. If something is said to be different, it indicates both substance and mode alone, nothing else. Hence it suggests that the real is one and many If an object is identical in some aspect which is endowed with both identity and difference and if an object is different from something in some aspect which is endowed with both identity and difference, it would be taken as a mixed entity not capable of being described with name etc. This defect of samkara does not arise at all, because it is really pointed out that in a cognition of the multiform colour and in the synthesis of universal and particular, in all existent objects there is no confusion inspite of having manifold varieties capable of being described. If it is said that in the above-mentioned instances problem is not there as it is solved by the direct experience of the data, it would go to the Jaina's favour. Because the Jainas also agree that the perception of something gives rise to the cognition that reality is manifold". Moreover, no doubt can be entertained in a matter which is already

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80 Contribution of Jainas to Sanskrit and Prakrit Literature ascertained. Because, doubt is a kind of cognition which touches both the conflicting alternatives (ubhayakotika). Such type of doubt is absolutely not possible in an object the cognition of which is already ascertained without any conflicting alternatives. If it is said that the knowledge of an object which is known is not possible, it will lead to us to the world of contradiction. If knowledge is established, it is to be assumed that there is no lack of knowledge. Hence, the concept of reality as the synthesis of substance and mode is not inconsistent with our experience leading to the substantiation of anekantavada or syadvada12. Though an object has got different modes, it cannot be described as a dubious one (sandigdha). Because it is clearly known to us having diverse modes. The cognition does not touch both the alternatives like 'either snake or rope' or 'either pillar or a trunk of a true (sthanurva puruso va) etc., but it has got definite character (nirnaya) of diverse nature like an object having existence, nonexistence, indescribable character etc. IV It is rightly pointed out by the opponents that, if an object has got manifold characters, it would develop a mixed characters capable of not being described. In response to this some supplementary arguments may be developed in favour of the Jaina-thinkers. If it is said that an object having fixed (but not mixed) character is capable of being known and described, it would never be described. Because, it is very difficuly to know all the definite or fixed characters of an object. Rather it is not possible for us to know all the hidden definite characteristics of an object. Some characteristics are known and some unknown or indescribable. A man is not an omniscient being and hence he has got some limitations according to which he can have limited knowledge. For this reason the fixed character which is called ekanta is not at all possible for the Jainas as they believe that each and every object is fundamentally anekanta i. . e. having diverse characters. Though an object is endowed with diverse characters yet it is capable of being known and described in diverse ways. When we keep looking towards an object, we became acquainted with its various aspects of it. To know an object means to know its substance and various modes, which are capable of being described. Hence, it is not true that a mixed entity cannot be described just as we can easily describe the various colours in the rainbow. The Jaina view of anekantavada may be established through the

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Hemacandra on Justifying Syadvada and Anekantavada 81 Care insertion of relation according to the Naiyayikas. It depends on the different modes (bhangi) of looking towards a particular fact. When it is said-'The mountain possesses fire' (parvato vahniman), the existence of fire on the mountain is asserted through relation called contact (samyoga). The same fire does not exist on the mountain through relation called inherence (samavaya). It is the relation through which an object is apprehended as existing as well as non-existing in certain locus, which proves the essence of syadvada Though all Aryans and non-aryans reside in India at present, they may be described as existing in England also through a particular mode of looking which is through relation called svasamradadhikrtarajyatva (i. e. the property of being a kingdom occupied by a king ruling individuals of a particular state). The individuals in India are to be taken by the term sva. The king of them is the former king of Indian like Edward VIIth etc. The region conquered by him is England in which the kingdom of this type remains. Hence this existence is through the indirect relation called svasamradadhikrtarajyatva'. Someone may say that he is in the room and is not in the room iltaneously. If it is left in this way, it would be contradictory like p. ~ p. But the apparent contradiction may be removed if this positive and negative factors are shown to be correct through some specific mode. One may say that one is in the room through the relation of contact (samyoga) and not in the room through the relation of inherence (samavaya). Though a woman is unmarried, she may be described as having a son (putravati) through insertion of a relation called pragabhavavattva (by virtue of being a locus of the prior-absence of a son). Though he is not married and no son, it amounts to say that there is the pragabhava (prior-absence of a son. As per this syadvada the apparently inconsistent pairs like 'existencenon-existence,' 'eternal-non-eternal etc. simultaneously feature the one and the same object relative to different limitors (avacchedakas). An individual may exist in some place in a capacity of husband, teacher, officer, father, actor etc. The wife feels the existence as husband, but others miss him not as such. In the same way, students, employees, son, spectators feel his existence as teacher, officer, father, actor respectively. In such case also an individual can be looked upon as different ways. A jar may remain in some place as such, but does not exist as cloth (ghatatvena ghatah asti na patatvena) 14. In the same way, the knowledge of 'fire' may be described perceptual,

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82 Contribution of Jainas to Sanskrit and Prakrit Literature inferential, and also testimonial depending on the situation. From the words of a trustworthy person an individual can know of the existence of fire in a distant place. He may go towards the locus of fire. When he goes certain distance, he sees smoke arising from a place by which he infers the existence of fire. When he goes nearest to the fire, he perceives the same with his own eyes', From the above discussion it may be concluded that the anekantavada or syadvada of the Jaina-logicians is grounded on sound logic. Each and every individual has liberty to describe an object according to his own feeling, impression, presupposition, culture etc. As these are determining factors of describing some entity, the description may be of diverse types. This is one side of the anekantavada or syadvada. One question may be raised in this context whether the presupposition, culture, feeling etc. lead us to describe an entity in different ways or the entity itself bears diverse modes for which it is described in various ways by an individual. Hemacandra will favour the latter alternative. To him an object is capable of being described in diverse ways as it is endowed with intrinsic diverse nature. This view may be justified from the fact that one can interpret a particular sentence or text in different ways according to one's culture, presupposition etc. if the object (sentence or text) is capable of being interpreted. Had there been no such possibility, no one could have given diverse interpretations. Hence, the entity itself bears nature of diverse types, which substantiates Hemacandra's position. Annotations : 1. "Tatha hidravya-paryayayoraikantika-bhedabheda-pariharena kathancidbhedabhe davadah syadvadibhirupeyate, na casau yukto virodhadidosat-vidhi-pratisedharupayorekatra vastunyasambhavannilanilavat." Pramanamimamsa, 1.1.32, Prose portion - 130. 2. "Atha kenacidrupena bhedah kenacidabhedah, evamsati bhedasya-nyadadhikaranama bhedasya canyaditi vaiyadhikaranyam." Ibid. 3. "Yam catmanam purodhaya bhedo yam casrityabhedastavapyatmanau bhinabhin navanyathaikantavadaprasaktistatha ca satyanavastha." Ibid. 4. "Yena ca rupena bhedastena bhedascabhedasca yena cabhedastenapyabhedasca bhedasceti samkarah." Ibid. 5. "Yena rupena bhedastenabhedo yenabhedastena bheda iti vyatikarah." Ibid. 6. "Bhedabhedatmakatve ca vastuno viviktenakarena niscetumasakteh samsayah." Ibid.

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Hemacandra on Justifying Syadvada and Anekantavada 83 7. "Tatascapratipattih iti ca visayavyavastha." Ibid. 8. "Naivari, pratiyamane vastuni virodhasyasambhavat. Yatsannidhane yo nopalabhyate sa tasya virodhiti nisciyate. Upalabhyamane ca vastuni ko virodhagandha-vakasah ? Nilanilayorapi yadyekatropalambho'sti tada nasti virodhah. Ekatra citrapatijnane saugatairnilanilayorvirodhanabhyupagamat ekasyaiva ca patadescalacalaraktaraktavstanavstadirviruddha-dharmanamupalabdheh prakrte ko virodhasamkavakasah ?" Ibid. 9. Etena vaiyadhikaranyadoso'pyapastah, tayorekadhikaranatvena praguktayuktidisa pratiteh." Ibid. 10. "Yadapyanavasthanam dusanamupanyastam tadapyanekantavadimatana-bhijnanaiva. Tanmatam hi dravya-paryayatmake vastuni dravyaparyayaveva bhedah bhedadhvanina tayorevabhidhanat, dravyarupenabhedhah iti dravyamevabhedah ekanekatma kalvadvastunah. Ibid. 11. "Yau ca samkaravyatikarau tau mecakajnananidarsanena samanya-visesa-drstantena ca parihitau. Atha tatra tatha pratibhasah samadhanam, parasyapi tadevastu pratibhasasyapaksapativat." Ibid. 12. "Nirnite carthe samsayo'pi na yuktah tasya sakampapratipattirupatvadakam papratipattau durghatatvat. Pratipanne ca vastunyapratipattiriti sahasam. Upalabdhyabhidhanadanupalambho'pi na siddhastato nabhava iti drstestaviruddham dravya paryayatmakam vastviti." Ibid. 13. "Tatha hi svasamradadhikrtarajyatvasambandhena bharatavarsiyah sarva eva arya anaryasca englande santi." Navyanyayabhasapradipah (Ed. by Kalipada Tarkacharya), Sanskrit College, 1973, p. 13. 14. Tushar Sarkar : Some Reflections on Jaina Anekantavada and Syadvada, Jadavpur Journal of Philosophy, Vol. 4, No. 2, 1992, p. 19. 15. ".... sarvatra visayabhedasya darsitatvat-satyam dharmyabhiprayena samplava kathyate .... Tadudaharanantu ...' agniraptopadesat pratiyate, amutreti, pratyasidata dhumadarsanenanumiyate pratyasannatarena upalabhyate' ityadi." Nyayamanjari, The Oriental Research Institute, University of Mysore, 1969, p. 93. 000

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Jain Contribution to Sanskrit Literature A. Venkata Rao The Jains played a significant role in the literary and linguistic development of India. Sanskrit has all along been the medium of sacred writings and preachings of the Brahmanas and Pali for Buddhists. The Jains utilised existing languages like Sanskrit to propagate their religious teachings and preachings and also for the preservation of knowledge. Though popular literature written in Prakrit, Sanskrit was not prohibited altogether. In order to popularise their canons among the elite also, they adopted Sanskrit as the medium, thus enriching it with Mahakayyas (Epics), biographies of their saints and sages, short stories, stotras and lyrics. Let us have a peep into the glorious work turned out by the Jains of our mother-land. Mahakavya 1. Harichandra, a Jain poet of the Digambara Sect, was the son of Ardradeva and Aadha and brother of Laksman of the Kayastha Sanomaka family. He bore the title of Sarasvatiputra. He is mentioned by Rajasekhara in his Karpuramanjari. It seems, he wrote Dharma Sarma bhyudaya. 2. Jinasena was the pupil of Viracarya and was at the head of those who were proficient in the fragment of the sacred texts left after the time of Subhadra and Loharya, sages who were conversant with the Acaranga of the Svetambara Jain religion. Viracarya and Jinasena converted the Rastrakuta king Amoghavarsa into Jainism and the king abdicated his throne in favour of his son in 875 A. D. Viracarya was an illustrious mathematician and alludes to the king in the prasasti of Ganitasarasangraha. Jinasena's pupil Gunabhadra was the preceptor of king Krsna II, Akalavarsa. Among his works Harivamsa was composed in the reign of Krsnaraja I, grandfather of Amoghavarsa, in 793 A. D. and Parsvabhyudaya, in 814 A. D. of ADIPURANA 42 chapters were written by Jinasena and the last, five were completed by his pupil Gunabhadra according to his instructions as Uttarapuranam. This was consecrated by his

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Jain Contribution to Sanskrit Literature 85 pupil Lokasena in the reign of Rastrakuta king Krsna II, Akalavarsa, on 23rd June 897 (Saka 828). Parasvabhyudaya is a poem in imitation of Kalidasa's Meghasandesam. The last lines of the verses of the latter are taken and the first three lines are added. The poem deals with the story of Parsvanatha, the 23rd Tirthankara. Jinasena's poetry is of a high order and often equals if not surpasses the beauty of Kalidasa's expressions. 3. Dhananjaya was son of Vasudeva and Sridevi. He was a Jain. By his time Dvisandhana, or poem of double entendre narrating different tales in the same expression became, as it were a generic name. Dandin inaugurated it and his poem of that name is mentioned by Bhoja in his Sringaraprakasa, but it is not now available. Subandhu adapted the device to prose and his Vasavadatta indicated the heights to which a poet can work upon the innate excellence of Sanskrit vocabulary, to express his imagery in brief punning phrases. Dhananjaya followed and he narrated the story of Ramayana and Mahabharata at a time in his Dvisandhana in measures at once fluent and heavy. He is conscious of his merit and deems himself almost a combination of Valmiki and Vyasa, who, with Dandin, were in his mind the only three poets. He classes his work an one of the three gems, as unblemished as Akalanka's Nyayasastra and Pujyapada's. Vyakarana. He praises Anandavardhana and Ratnakara, is euloguised by Somadeva and Jalhana and is quoted by Vardhamana. He must therefore have lived in the 9-10th centuries A. D. He also wrote a lexicon Dhananjayamala. 4. Hemacandra was born at Dhandhuka in Samvat 1145 (1088 A. D.) and was the son of Chachiga Sresthi and Pahini. When his father was away, a monk Devendrasuri of the Vajra sakha asked his mother to give away the child then 5 years old, to be brought up in the monastic order. The mother parted with him very willingly and he was initiated under the name of Changdeva. His father was put out at the news and discovered the son, when it was too late, allengrossed in his ascetic serenity. To demonstrate his powers, he set his arm in a blazing fire and his father found to his surprise the flashing arm turned into gold. Thence came the appellation Hemacandra. He studied under Devacandrasuri of Purnatalliyagaccha. He was consecrated in Sam. 1154 and made a suri in thirteen years later. At the court of Anihillavid in Guzerat he spent many years under the patronage of kings Jayasimha Siddharaja (1094-1143

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86 Contribution of Jainas to Sanskrit and Prakrit Literature A. D.) and his successor Kumarapala. He was in fact a minister at the royal durbar and by his influence Jainism became the state religion. Viharas 1400 in number were built. Though as gain by adoption, he respected Brahminism Laws against consumption of meat and cruelty to animals were enacted. Kvyanusasana with a commentary on it called Alankaracudamani, in eight chapters, is a valuable work in literary history. It discusses the poetical theories of Bharata, Lollata, Dandin, Sankuka, Mammata, Bhattanayaka and refers to several works of which some are not extant. 5. Meghavijayagani (Hema Vijayagani) was a Jaina monk. He was a pupil of Krpavijaya and 5th in heirarchical descent from Hiravijaya. He was well-versed in grammar, astronomy and logic, and his writings on these branches of learning are now appreciated. As a poet, his greatness is sufficiently proved by his Saptasandhana, a poem in which seven stories are at a time narrated, in a very so licitous language all the same. In Devanandabhyudaya, of seven cantos, he relates the life of Vijayadevasuri. This was composed in Samvat, 1727 (1671 A. D.). In Santinathacarita, he narrates the life of Santinatha. In these two poems, he has taken the lines of Sisupalavadha and Naisadha, as for Samasya, and constructed his verses to complement them. In his Satarthakavya, he interpreted a single verse in a hundred ways. 6. Somaprabhacarya : In his Satarthakavya, he interpreted a single verse in the beginning in a hundred ways. He has given the meanings of the 24 Tirthankaras of the Jain religion, then in the middle, he has given the explanations of the Vedic deities. Like Brahma, Narada, Visnu and others and at the end, he has brought out references to his contemporaries, like Vadidevasuri and Hemacandracarya, the great religious preceptors of Jainism, Jayasimhadeva, Kumarapala, Ajayadeva, Mularaja, the four successive Calukya kings of Guzerat, poet Siddhapala, the best citizen of the time and Anitadeva and Ajayasimha, his two preceptors. After this, at the extreme end, he has elucidated reference to himself and in the final conclusion, he has quoted a short Prasasti in five verses written on himself by some disciple of his. His Srgaravairagya tarangini is a didactic poem. Though not again, he described the dispute of Svetambara and Digambara sects. 7. Yesascandra in his play Muditakumudacandra, described the dispute of sects. He wrote a poem Viarocanaparajaya and several prasastis printed in Jain Pracinalekhamala.

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Jain Contribution to Sanskrit Literature 87 8. Abhayadeva was a Jain monk. He was the pupil of Vijayacandra and a son of Devabhadra, and was fourth in succession from Jinasekharasuri who flourished in Sam. 1204. For his eminence in learning, he was given the title of Vadisimha by the king of Kasi. Under him, the Rudrapatijagaccha rose to greatness. His Jayantavijaya (1221 A. D.), a poem in 19 Cantos, relates the birth and life of Jayata, and was composed in Sam. 1278 (1222 A. D.). It contains elaborate descriptions of the seasons, sunrise, sunset, sports, and expeditions. 9. Viranandi's Candraprabhacarita, in 18 cantos, begins with a description of king Kanakaprabha and describes the life of Candraprabha, a Jain Tirthankara. In the last canto, tenets of Jainism are summarised and the poem ends with Indra's incarnation as Jina. Viranandi must have lived not later than the 13th Century A. D. 10. Amaracandra, also called Amara, was a resident of the town of Vagata near Annhilivad. He belonged to a hierarchy of Jain priests. He was the disciple of Jinadatta Suri. Having been initiated with the Mantra of SiddhaSaraswati, he attained eminence by penance and the Goddess Saraswati conferred on him the boon of poetry. Once Visaladeva, the king of Gujarat, heard of his greatness and sent for him to his court Dhavalakkaka. He was then examined by a number of court poets, Somesvara and Nanaka among them, and pleased with his greatness, the king honoured him well. King Visaladeva, son of Viradhavala, ruled between 1243-1262 A. D. and Amaracandra must therefore have flourished about the middle of the 13th century. His discription of sunrise brought him the title Venikspana. Among his works Balabharata is the most famous. It narrates the story of the Mahabharata in the order of the parvans and is therefore the side a poetic epitome of it. His poetry is of a high order and placed by the side of the Raghuvamsa. It may not be possible to discern disparity in literary merit. 11. Udayaprabhasuri (11th C.) was the religious preceptor of Vastupala and Tejapala. He was great as a poet, theologian and astronomer. His Arambhasiddhi is an astronomical work and Upadesmala Karnika, a commentary on Upadesamala composed in Sam. 1299. His Dharmabhyudaya or Sanghadhipatcarita is a Mahakavya composed on the occasion of Vastupala's pilgrimage to Jain shrines of Western India. Narendraprabha was a collaborator in the poem. His Sukrtkirtikallolini is a panegyric in praise of Vastupala and Tejapala coinposed on the occasion of their pilgrimage to Satrunjaya. The latter

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88 Contribution of Jainas to Sanskrit and Prakrit Literature is of great historical value in that, it gives the geneology of Vastupala and describes the Capotkala and Calukya kings. 12. Jayasimhasuri was the pupil of Virasuri, and the Acharya of the shrine Munisuvrata at Broach. He was a Jain Svetambara. Once when Tejapala, the brother of Vastupala, came to visit the shrine, he recited a poem containing a request for a donation for twenty-five golden staffs in Sakunika Vihara of Ambada and as that request was granted, he composed a panegyric Vastupalaprasasti in praise of the brothers, and with the same object of commemorating the gift, he wrote the drama Hammiramadamardana at the instance of Jayatrasimha or Jaintasimha, son of Vastupala, which was enacted at the festival of Bhimesa in Cambay. 13. Merutunga's Prabandhacintamani is a work of great historical importance. It was finished at Wadwan on the Vaisakha full moon of Sam. 1362 (1306 A. D.). It is divided into five prakasas, and each prakasa into prabandhas. Each prabandha relates a story. It begins with the story of Vikramaditya, the traditional founder of the samvat-era. Then follows a short story of a previous birth of Satavahana. Then comes a long history of the Calukya kings of Anhilvad and in their connection king Bhoja and Munja are noticed. Then comes a detailed account of the Vaghela ling Lavanaprasada and Viradhavala with their minister Vastupala and Tejapala. The last chapter is miscellaneous of which the tales of Laksmanasena and Umapati and Bhartrhari may be of interest. His Mahapurusacarita gives an account of som Jain saints, though he is not a jain. 14. Rajasekharasuri was the pupil of Tilakasuri. He was a Jain. He wrote Prabandhakosa, a collection of 24 stories in prose at Delhi under the patronage of Mahanasimha, in Sam. 1405 (1348 A. D.). Of the stories related in the Prabandhakosa, ten refer to teacher (Suri), four to poets, seven to kings, and three to laymen in royal service. The four poets are sriharsa, Harihara, Amaracandra and Digambara-Madanakirti. Among the seven kings are Laksmanasena and Madanavarman. A manuscript ends with a list of thirtyseven Chahamana kings down to Hammiradeva, who is stated to have ruled from Sam. 1342 to 1358, and his ancestor Prthviraja from Sam. 1226 to 1248. The list also mentions the names of the Sultans, with whom some of the Chahamana kings were at war. 15. Sakalakirti was a Bhattaraka of the Jain religion. His Dhanyakumaracarita, a poem in seven Adhikaras, describes the life of

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Jain Contribution to Sanskrit Literature 89 Dhanyakumara, son of Dhanapala, a Vaisya of Ujjain, who by his devotion was regarded as a saint. He wrote poems Sudarsanacarita, Sripalacarita and Vrsabhacarita. Mahavirapurana is an extensive work. 16. Vadirajasuri (alias Sanmukha) a Jain ascetic, was called Dvadasavidyapati, probably on account of his proficiency in twelve arts. His Yasodharacarita is a poem narrating the life of Yasodhara, son of Yasodhara and Candravati of Ujjain, a saintly king of Jaina sect. He also composed Parsvanathacarita. Laghu Kavya (Minor Poem) 17. Samantabhadra was a very early Jain poet and probably lived about the beginning of the Christian era. "In the Viravamsavali of the Svetambaras, he is entered as the 16th pontiff who lived in 889 after Nirvana. In the book of Stories, Aradhanakatha-kosa of Prabhacandra, there is this traditional account. He was a resident of Kanchi, a sage of might. Coming to suffer from an abdominal disease, he roamed all the way from Kanchi to Paundrapura, Dasarupa and Benaras. At the latter place, he performed a miracle, by manifesting an image of Parsvanatha out of an image of Siva." He wrote Devagamastotra and Svayambhustotra. 18. Siddhasena Divakara author of Nyayavatara, is mentioned along with Samantabhadra. They are both recognised by the two sections of the Jains, both were great logicians, both lived probably in the early centuries of the Christian era and the tradition of converting a king by manifesting an image of a Tirthankara out of an image of Siva, is reported about both. These coincidences have led some, to entertain a belief that the two persons were identical. But since they are separately mentioned by such early writers as Haribhadra Suri and Jinasena, the theory is untenable. His mother was Devasika and father a Purohit of king Vikrama of Ujjain. Chitra Kavya 19. Sobhana was a staunch (10th C.) and converted his brother Dhanapala into his faith after prolonged effort. He was known as Sobhanamuni. He lived in the court of Dhara in the 10th century A. D. His stuti also called Caturvimsatika consists of 4 groups of verses, "The first in praise of 24 Tirthankaras, the second in praise of all the Jinas, the 3rd in praise of the Jain doctrine, and the fourth in praise of various deities." The verses are so constructed that the second and fourth line of each verse agree to the letter in

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90 Contribution of Jainas to Sanskrit and Prakrit Literature sound, and bear different meanings. Dhanapala wrote a commentary on it. 20. Dharmasena's (Vidagdhamukhamandana) a Jain is a collection of enigmatical verses, in 4 chapters, on different copies in Citra Varieties. There are commentaries on it by Taracandra of Sivarajadhani, by Durgadasa and by Gaurikanta and Narahari and one anonymous. Visvesvara's Kavindrakarnabharana is a similar work. Gadyakavya (Romance) 21. Dhanapala was the son of Sarvadeva and brother of Sobhana of Kasyapagotra. Aliented from his family on some domestic differences, he gave up his home and rambled through the Universities of India. In a few years, he grew well-versed in literature and arts, and when he returned, he was received by his brother with remorse and affection. He calls himself son of Goddess of Learning. He seems to have been a convert to Jainism with all his family. He was a contemporary of Halayudha, Padmagupta, Dhananjaya and Devabhadra and at the durbar of kings siyaka and Vakpati of Dhara was hailed as the foremost of the learned of his day. He composed his romance of Tilakamanjari to please his royal patron, who though versed in all art and literature, was anxious to have an idea of the stories of the Jaina theology. This long romance was being handed over part by part to the king and once when yet it was incomplete, the king fell out and ordered the manuscripts to be burnt away. Dhanapala was inconsolable, but his young daughter, Tilakamanjari had, without his knowledge, committed to memory every line of the story and she accosted him with a smile and could transcribe the work by her recitation, and the beloved father gave her name to his work. 22. Vadibhasimha was an ascetic of the Digambara Jaina sect, and pupil of the sage Puspasena. His real name was Odeyadeva. "He puts down his interlocutory antagonists as the lion does the elephant and so was he Vadibhasisha." His tutor is the sole object of worship to him, whose greatness transforms fools into genuises. He lived in the southern district of the Madras Presidency, where some of the Tinnevelly sects have such appellations. In his Gadyacintamani, a narrative in II lambhas, he describes the life of king Satyadhara and his son Jivandhara, culminating in the letter seeking peace in asceticism. Based on the Gunabhadra's Uttarapurana, the plot runs in easy language, in close imitation of the situations and descriptions of Kadambari.

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Jain Contribution to Sanskrit Literature 91 The ethical import is all supreme, that "Vice ever faileth." His Ksatracudamani is a poem in Il chapters on the life of Jivadhara and is in most places on Sanskrit rendering of the Tamil work Jivaka-cintamani. Kathanaka (Stories) 23. Purnabhadra, Jinapati Suri's pupil, was a Svetambara Jain monk. He revised Pancatantra at the instance of Somamantrin in 1199 A. D. It is marked by the appearance of twenty-one new stories, including a famous one of the gratitude of animals and the ingratitude of man. Purnabhadra used an earlier Jain recersion whose author quotes Magha and Rudrata must have therefore lived after the 9th century A. D. 24. Somacandra was the pupil of Ratnasekhara of Tapa Gaccha. He wrote his Katha mahodadhi, a collection of 120 Jain stories, in 1504 (1448 A. D.) beginning with the story of Karpuraprakara. Bharata Kadyatrimsika contains 32 stories of Jain origin, satirical of Brahmin usages. Anthologies (Subhasita) 25. Amitagati was a Digambara Jain ascetic and pupil of Madhava Sena. He wrote Dharmapariksa (in Sam. 1070) and Subhasitaratnasandoha in Sam. 1050 (994 A. D.) during the reign of king Munja of Dhara. Campu 26. Somadeva traces his spiritual descent through Nemideva to Yasodeva and was a Jain. He was patronised by the eldest son on Prince Arkesari of the Calukya race, a feudatory of the Rastrakuta monarch Krsnarajadeva. He wrote his Yasastilakacampu in saka 881 (951 A. D.). in seven asvasas, this book relates the story of king Yasodhara, Lord of Avanti, with his capital Ujjain, the machinations of his wife, his conversion to Jaina faith, his assassination and rebirth. The last three chapters form a popular hand-book of devotion supplementary to, and explanatory of, the sacred texts of Jainism. As a landmark in the history of poetic literature, it is particularly valuable. Somadeva names several authors who adored the religion of Jina and as an incident of the narrative, mentions some other ancient poets. The colophon to his Nitivakyamrta mentions another work of his Mahendramatali sankalpa. Nitivakyamsta follows Canakya's Arthasastra.

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92 Contribution of Jainas to Sanskrit and Prakrit Literature Dssyakavya 27. Ramacandra was the famous one-eyed pupil of Hemacandra and lived in 12th century. "Two legends are connected with regard to this circumstance." According to them, Ramacandra was unruly and when taken before the sage Jayamana, he made him have a single eye to the furthering of the Jain faith. On this, Ramacandra lost one of his bodily eyes. According to the other legend, the loss was the punishment for criticism passed by Ramacandra in spite of the warning of his teacher on a poem of Sripala. He is reported to be the author of hundred works, of which only a few are now available. Of these, some are dramas, Nalavilasa, Raghuvilasa, Raghavabhyudaya, Yadavabhyudaya, Nirbhayabhima, Vanamalika, Mallikamakaranda, Satyahariscandra, and Kaumudimitrananda. Ramacandra along with Gunacandra wrote a treatise on dramas, Natyadarpana. It is valuable in literacy history for its quotations from various works of great merit, now lost to us. 28. Ramabhadra or Rama, the Jaina monk and poet, was the disciple of Vadidevasuri according to Prabhavakacaritra. Vadideva died in sam. 1226 (1272 A. D.). His play Prabuddha-Rauhineyam was enacted at the festival of Sri Yugadideva in a temple constructed by Chahamana chiefs Yasovira and Ajayapala, sons of Parsvacandra, whose munificence is recorded in inscriptions bearing dates Sam. 1242, 1268. The poet, therefore, flourished about the last quarter of the 13th century A. D. Sangita 29. Parsvadeva was the son of Adideva and Gauri of the race of Srikantha and disciple of Mahadevaraya. He was a Jain and his belief is that music is a way to salvation, while Darsanas are not. He calls himself Sangitasakara and Srutijnacakravartin, Abhinava-Bharatacarya, etc. He refers to kings Bhoja, Somesvara and Paramardin and is quoted by Singabhupala and must therefore, have lived in the 13th century. His Sangitasamayasara has 9 adhikaranas, on nada, dhwani, on sthayis, on ragas, on dhokki, etc. on vadya, on abhinaya, on tala, on Vadya, and on Prastara, etc., and ends with adhvayoga. He mentions writers king Pratapa, Digambara and Sankara, etc. 30. Sudhakalasa was a Jain and pupil of Raja Sekhara Suri. In six chapters on music and dancing, he wrote Sangitopanishad with commentary calling the whole Sangitopanishad in Sam. 1380 (1323 A. D.) and in Sam. 1406

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Jain Contribution to Sanskrit Literature (1349 A. D.). 31. Namisadhu was a Svetambara Jain Bhiksu and disciple of Salibhadra. He wrote his commentary in the year Sam. 1125 (1069 A. D.) for men of feeble intellect, ever on the look out for primers and abstracts. His gloss is drawn up "In strict accordance with commentaries drawn up by mighty minds of old." For Rudrata's work to grow so much in importance and for it to become so popular, sufficient time must have elapsed and about two centuries may be thought of as that interval. 32. Ajitasena was a Jain ascetic. He was priest of Camundaraya, minister of the Ganga king Ragamalla of the 10th century A. D. He was the teacher of the Kanarese poet Nagavarama, head of a Mutt at Bankipore. His Sringaramanjari is a small work in 128 verses meant for elementary instruction, but Alankaracudamani is more elaborate. 33. Asadhara was the son of Sallaksana and Rathi of the family of Vyaghravala. He was a Jaina teacher. His wife was Sarasvati and his son Chabada, a favourite of king Arjunavarman of Malva who ruled in the 1st quarter of the 13th century A. D. He lived till Sam. 1296 A. D. (1240 A. D.). He wrote about fifteen works, of which he gives a list. His Trisasti-smrtis-sastra was written in 1236 A. D. 34. Harihara, a Jaina poet named Madanakirti, and Somesvara, the author of the Kirtikaumudi and Vastupala were contemporaries. Dutakavyas Mythclogical subjects R. G. Rama and Sita, Krishna and Radha, Parsvanatha and Neminatha utilised. In the hands of Jaina and Vaisnava authors, the device easily becomes the means of religious instruction, reflection or propaganda. A curious literary application is also seen in the adoption of the trick of Samasya-purana in the composition of some Duta-kavyas. The Jaina poems about the progress report from a pupil to the preceptor are not fictitious in respect of persons figuring in them, as in the Pavana-duta of Dhoyi. Conclusion Innumerable Jain books are lying in various places which are seeing the light very slowly due to the efforts of genuine scholars. The Jains were impartial for all the languages. Even Dravidian languages were also patronised by the Jain scholars.

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94 Contribution of Jainas to Sanskrit and Prakrit: Literature The Jain literature was a serious type of literature for the cultivation of such virtues, without which man's fate was sealed. Symbols and signs of these dangerous trends are seen as a writing on the wall. If humanity is anxious to establish and enjoy peace and prosperity in this world and good will among the mankind, it must make itself from the cruel clutches of greed and selfishness: To realise these noble ideals of nobility, tolerance, non-violence, love for humanity and supremacy of spiritual over worldly gains, Jainism is leaving no stone unturned for the welfare of mankind. 000

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Generic Relationships of Prakrit Languages in the Vedas Narayan M. Kansara The term 'Prakrta' has been explained by grammarians like Hemacandra, as one derived from the word 'prkrti' which means Sanskrit!. And, accordingly, he classified Prakrit words into three types, viz., Tad-bhava, Tat-sama and Desc, out of which he has discussed only Tad-bhava ones, leaving out the rest of the two types. And he has shown that Prakrit does not use R', , L, I, AI', 'AU', 'N', N, 'S', 'S, Visarga, Pluta, consonants without vowel, dual number and Dative plural?. The very fact that he has analysed the Prakrit, in all its varieties, viz., Maharastri, Sauraseni, Magadhi, Ardhamagadhi, Paisaci, Calikapaisaci and Apabhramsa, and concluded the eighth Adhyaya with the last sutra indicating that the rest is as found in Sanskrit, as a part of his voluminous work called Siddha-haima-sabdanusasanam, seems to imply that basically he regards Sanskrit and Prakrit as one and the same speech (sabda), with a variety in their modes of utterances, rather than independent languages. We may call them dialects in modern terms. Modern academic world tends to derive the term 'Prakrta' from the same word 'Prakrti' but takes it to denote people in general or the masses, as distinguished from the elites. This implies that while Sanskrit was the speech of the elite, Prakrits were the languages of the masses. Both these views have an underlying grain of truth, but they are not fully correct and historically valid. When we refer to the Vedas in this context, we mean the type of the ancient archaic Sanskrit, known to academicians and indologists as Vedic Sanskrit, rather than the contents, of the Vedic Samhitas, Brahmana texts (which include Aranyakas and Upanisads), as also the Ramayana and the Mahabharata. Vedic Sanskrit is the oldest extant speech of India, and Panini has referred to it by the words Chandas, Mantra' and 'Brahmana', while he has indicated the speech prevalent in his days by the word 'Bhasa', and both these ,

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96 Contribution of Jainas to Sanskrit and Prakrit Literature are covered by the single term 'Sabda', the Anusasana' of which he has embarked upon4 The commentators like Patanjalis and Vamana-Jayaditya", explain these two varieties by the words 'Vaidika' and 'Laukika'. And, in his analysis of 'Sabda' he has treated the latter variety as the basis of the discussion, while noticing the variations of the former in the light of the latter, but all the while considering the two as but one organic unit. The underlying reason which made Panini present his work in this manner, and the one which made Hemacandra present his Prakrit grammar as a part of his Sanskrit one, seems to be that they regarded them as one language spoken in a variety of different ways, but in actual practice understood and grasped by different classes of people in their contemporary society. When we try to trace back the roots of the Prakrit language in the past, we have to keep this aspect of historical reality in mind. It was similar to the current situation in which, for instance in Gujarat, people in general generally understand the speech of all the varieties of Gujarati, with their marginal modes of modifications in utterances, and with the general feeling that the language is but the same. This was the case with the ancient language, called Vedic Sanskrit, which was in popular usage thousands of years before Vikramaditya Era or the Christian one. From time immemorial upto the Mahabharata war, and for some centuries thereafter too, everybody from prince to pauper, master to servant, holy man to the devil, old men to children, judge or criminal, policeman or soldier, or house-wife, midwife, sweepers to prostitute and burglars to burglars, everybody spoke the ancient Vedic Sanskrit because there was no other language then. That is why all literature of ancient times is entirely in PrePaninian Archaic Sanskrit?. Vedic language was a spoken language of day-today life. In the Vedic times this language spread to whatever region the Vedic people spread. During those days this language was not bound by the chains of grammar. While speaking, nobody was afraid of making mistake. The aim of the language was to express ones responses to the best of one's desires. This is the primary characteristic of a living language. The words used in the Vedas and the derivation of the composition of those words by Panini, as also comprehensive derivation of the words used in the extensive Prakrit literature as shown by Kaccayana, Canda and Hemacandra, when mutually compared, quite clearly shows that the comprehensive Prakrit language has preserved the heritage of the Vedic language, which was a living speech. It is, therefore, not

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Generic Relationships of Prakrit Languages in the Vedas 97 in the least an exaggeration to say there is close relation of the extensive Prakrit with the living stream of the Vedic language". A large mass of Vedic variants that bear striking resemblances with the phonetic features of the Prakrits, i. e., the later Middle-Indic dialects has been collected by Bloomfield and Edgerton in their Vedic Variants. This was followed by studies by Oertal, Wackernagel, Tedesco and Devasthali, on this aspect of the Vedic Sanskrit. These studies are convincing for the existence of dialects, contemporary with the Vedic texts and having phonological features that we know from the later attested MIA dialects. Skold's study of the Nirukta has led him to believe that Yaska spoke a language of that earlier stage of MiddleIndian which is characterized as the "Pali-Stufe" by German scholars. He further states that the Sanskrit of Yaksa and Panini was spoken language of the educated class, the brahmans, but which could not remain uninfluences by the vernaculars. Emeneau finds in Panini some clear evidence of this nature which he easily expects in view of the chronological proximity of Panini to the Buddha who taught in the colloquial or MLA dialects. When we find a whole class of words listed under the Prsodaradi-gana assumed by Panini as showing irregularities of formation and yet granted a special sanction by him, it is not difficult to agree with the conclusion of Emeneau'. There are several passages in the Mahabhasya of Patanjali bearing references to the popular speech which exhibited a number of corruptions of the Sanskrit language. Thus, a single word Go showed not less than four corruptions, carrying the same denotation, into Gavi, Goni, Gota and Gopotalikal. From the beginning, from the time of the composition of the Vedic hymns and the establishment thereby of a recognised literary language, there was a strong tendency among the Brahmins, the guardians of this literature and of the religious and social system that went with it, to preserve the language against change. This applied not only to the preservation of the sacred texts themselves, but also to the language of everyday speech among the Brahmins, and in the royal courts with which they were always closely associated. This led to a growing divergence between the language of the educated classes and that of the people, which was subject to a fairly rapid alteration in the direction of Middle Indo-Aryan from an early period. With Panini's work Sanskrit in its external form became finally stabilised and no more change was allowed. From then on the history of Indo-Aryan is the history of Middle-Indo-Aryan in its

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98 Contribution of Jainas to Sanskrit and Prakrit Literature various phases, viz., Pali, Prakrit, Apabhramsa, and then of Modern Indo-Aryan. In this development Sanskrit took no part, but remained as it was fixed by Panini at a period long antidating the bulk of the classical literature!2. An earlier period in the literary and linguistic history is represented by the two great popular epics, the Mahabharata and the Ramayana, the tradition of the recitation of which goes back into the Vedic age. We have, therefore, in these epics extensive documents of Sanskrit belonging to a period nearer to Panini than the classical literature in the narrow sense. They provide also evidence of the wide popularity of one type of Sanskrit literature among the masses of the people, since these works were reserved for no special or cultivated audience, but intended for public recital to the population in general. This is Sanskrit definitely enough, but it continually violates the rules which Panini was to lay down and which were always observed in more orthodox literary circles. The recitation and transmission of the Epic legends was not the business of the Brahmins, but of the Sutras, a class of royal servants whose duties had originally included that of charioteer. It was natural that their language should be of a more popular nature than that of the educated classes par excellence, the Brahmins13. That the two streams of Chandas and Bhasa, the one very ancient and the other very popular one, were prevalent since the Vedic times is corroborated by the evidences of the Avesta, the early Middle Indo-Aryan and all ancien inscriptions, as also the Pali. Characteristics of various Prakrit dialects are found in the Rgveda. For instance, the vowel sound 'R' is absent in the Prakrit dialects right from the beginning. Similarly, we find the usages like 'kada' for 'krta', vuda', for vrta' and 'mada' for 'mrta'!4. Pandit Hargovandas Trikamchand Seth has enumerated thirteen points of structural similarity between the Vedic Sanskrit and Prakrit language, such as, the following in his Preface to the Paiasadda-mahannavo 15 : (1) kutha' (RV 1.46.4) for 'krta' showing 'u' in the place of 'r'; (2) loss of one consonant in a conjunct one and lengthening of the preceding short vowel, as in dulabha' (RV 4.9.8) for 'durlabha' and 'dunasa' (RV. 2.28.8) for 'durnasa' : (3) loss of the final consonant, as in 'pasca' (RV 10.61.12) for 'pascat,' 'ucca' for 'uccat'; (4) loss of 'p' and y' in conjunct consonants, as in 'apagalbha' (YVC 30.17) for 'apragalbha'; (5) shortening of the vowel preceded by a conjunct consonant, as in 'rodasipra' (RV 10.88.10) for 'rodasipra'; (6) retroflexion of 'd' as das in dudabha' (Vaj. Sam. 3.36) for durdabha'; (7) 'h' for 'dh', as in "prati-samhaya' (Gop. Br. 2.4) for 'prati

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Generic Relationships of Prakrit Languages in the Vedas 99 samdhaya'; (8) addition of a vowel between conjunct consonants, as in 'sahasriya' (YV 15.52) for 'sahasrya'; (9) the ending 'o' in Nominative singular of Mas. words ending in 'a', as in 'so cit' (RV 1.191.10) for 'sah cit' or 'sas cit'; (10) the termination 'bhis' (=hi) in instrumental plural of words ending in 'a', as in 'devebhih" (= devehi) for 'devaih'; (11) use of genetive for dative, as in purusa-m?gas candramasah' (YV 24.35) for 'purusamrgas candramase'; (12) usages like: 'ucca', 'nica', 'pasca' in Ablative sing.; (13) use of plural in the place of dual, as in 'nara, and 'asvina' (RV. 1.3.2) for 'narau' and 'asvinau.' In the Avesta, Prakrit and Apabhraisa one finds a vowel followed by a vowel without coalescence, as in the Vedic 'titau' (RV. 10.71.2). Pandit Bechardas Doshi and Dr. K. R. Chandra has enumerated the following aspects of the structure of the Vedic Sanskrit as evincing a close generic relationship with the Prakrit16 : Both the Vedic Sanskrit and the Prakrit seem to possess the practice of various applicability (bahuladhikara) as regards the rules of coalescence, affix, root-class, root-termination, and etc., since they apply at times, do not apply at times, are optional at times and are quite different at times. Thus, we find usages like 'hanati' (=hanati/hanai) for 'hanti', 'dati' (=dati/dai) for 'dadati', 'vardhantu' (=vaddhantu) for 'vardhayantu', 'icchate' (ricchae) for ficchati', 'preksati' (= pecchai) for 'preksamcakre', genitive case for instrumental or dative, accusative case for genitive, locative for dative and ablative, loss of final consonant, loss of p and y' in conjunct consonants, use of 'dh' for 'h' or 'th' and 'j' for 'dy', 'Por !' for 'd', loss of intervocalic y or V, ' for 'd', shortening of the final vowel, final '-o' for final Visarga, loss of one na conjunct one and lengthening of the preceding vowel, variety of subjunctives and infinitives, as also of imperatives and past passive participles, use of adjectives not declined in harmony with the substantive. On the basis of this similarity of linguistic tendencies, Pandit Bechardas Doshi has concluded that the sources or roots of the extensive Prakrit language in its various dialects lie in the ancient Vedic language which was very widely prevalent in the hoary past of the Vedic Times, thousands of years before the current Indian or European Eras. In the light of this the statement of the Vedic seer Nemo Bhargava in the Rgveda (RV 8.100.ii) that the gods generated the divine speech and it is spoken by all species of beings--human as well as subhuman or animals', this extensive divine speech was being spoken with numerous modifications by different groups of people in different areas of the ancient world, as is adduced by Patanjali, the author of Mahabhasya on Panini, in his

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100 Contribution of Jainas to Sanskrit and Prakrit Literature declaration that there are numerous corruptions of one and the same word 18. Annotations : 1. Siddha-haima-sabdanusasanam, VIII. i. 1, auto-commentary : 'Prakrtih Samskrtam/ Tatrabhavam tata agatam va prakstam/ 2. Vaidya, P. L. - Prakrit Grammar of Hemacandra, 1958, Notes on 1.1, p. 205. 3. 'Sesam samskrta-vat siddham' / Siddha-haima-sabdanusasanam VIII.iv.448. 4. Panini's Astadhyayi begins with the sutra 'Atha sabdanusasanam' followed by the fourteen Mahesvara-sutras, beginning with 'Aiun', etc. 5. Patanjali's Mahabhasya, Paspasahnika, in his discussion of the word 'sabda' of the sutra referred to in ft. nt. 3. 6. Kasika-vrtti of Vamana-Jayaditya, Introductory remarks just after the first three verses : 'Kesam sabdanam ? Laukikanam vaidikanam ca.' 7. Oak, P. N. - World Vedic Heritage, New Delhi, 1984, pp. 142-143. 8. Bhikshu Jagdish Kashyap - Pali Maha-vyakarana (Hindi), Vastu-katha, p. thirteen. 9. Doshi, Bechardas Jivaraj - Gujarati Bhasa-ni Utkranti (Guj.), p. 51. 10. Laddu, Dr. S. D. - 'Prakritic Influences Revealed in the Works of Panini, Katyayana and Patanjali' in Proceedings of the Seminar on Prakrit Studies (PSPS), edited by Dr. K. R. Chandra, L. D. Institute of Indology, Ahmedabad, p. 88. 11. Ibid. 12. T. Burrow - The Sanskrit Language, London, pp. 35-36. 13. Ibid., pp. 51-53. 14. Shastri, Dr. Devendrakumar - Praksta Katha Tatha Apabhramsa Ka Aitihasika Vikasa, PSPS, p. 73. 15. Paia-sadda-mahannavo, upodghata (of 1st Edn.), pp. 25-26. 16. Doshi, Bechardas J. - op. cit., pp. 51-68; Chandra, Dr. K. R. - Prakrta Bhasaom ka Tulanatmaka Vyakarana, pp. 122-134. 17. Rgveda, VIII, 100, 11 ab : 'Devim vacam ajanayanta devas tam visva-rupah pasavo vadanti/ 18. Patanjali's Mahabhasya, Paspasahnika, Edt. and Tr. into Marathi by Vasudev Shastri Abhyankar, Poona, p. 11 : Ekasyaiva sabdasya bahavah apabhramsah/ ODO

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Recent Fieldwork Studies of the Contemporary Jains John E. Cort This essay is a slightly revised and updated version of a review-essay that originally appeared in Religious Studies Review in 1997. This journal itself is difficult of access in India, and many Indian scholars of the Jains are probably unaware of the full range of scholarship discussed in the essay. It therefore seems most appropriate to present it in an Indian context in this volume in celebration of the scholarly achievements of K. R. Chandra, a man whose scholarship has always given evidence of the importance of cooperation between scholars in India and abroad. As recently as 1986 it was possible to write, "there has been a great lack of descriptive studies of the contemporary Jainas" (Cort 1986 : 180). In the past several years, however, this situation has been significantly rectified, in large part due to the publications of a handful of anthropologists in Great Britain, several fieldwork-based studies by French and German scholars, and, increasingly, fieldwork-based studies by North American scholars. In this essay I will survey this literature, organizing it under the two broad themes of Jain social organization and Jain ritual. While there is extensive overlap between these themes, such a division will allow us to see some of the distinctive features, as well as some of the omissions, of the recent research. It will also become apparent that my discussion is not limited strictly to research based on fieldwork, but is expanded to cover historical and literary studies that take as their starting point the same focus as fieldwork, i.e., Jainism not as an abstract set of ideas or beliefs, but as the lived experience of those people who have in various tinies and places called themselves Jains. These textual and historical studies provide a diachronic depth to the largely synchronic field studies. Given the volume of scholarship in the past decade and a half, this essay is more a descriptive survey of the field than a detailed analysis of the specific works

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102 Contribution of Jainas to Sanskrit and Prakrit Literature under review. It is intended to provide an orientation to the literature in this fast-expanding field. Jain Social Organization Jain understandings of their social location are best indicated by the nested meanings of the term sangh. At its broadest this term refers to the fourfold (caturvidh) or complete (sakal) sangh, which is comprised of four wings: male mnendicants (sadhu), female mendicants, (sadhvi), laymen (sravak), and laywomen (sravika). But the term sangh can also be used in a more restricted sense, to refer either to the mendicant community or to a local lay congregation. The articles in The Assembly of Listeners, edited by Michael Carrithers and Caroline Humphrey (hereinafter TAOL) focus primarily upon the Jain laitythose who are sravaks (m) and sravikas (f) or "listeners" to the teachings of the enlightened Jinas. (This image is inverted in R. K. Jain's 1999 The Universe as Audience, in which he provides a lengthy semi-reflexive commentary on TAOL.) The book is divided into four sections, each prefaced by a short overview chapter by one of the editors. The essays were solicited as responses to a position paper distributed by Carrithers and Humphrey, which is included as chapter 1, "Jains as a Community." The authors attempt to introduce some intellectual rigour into their usage of the analytically soft term "community," noting that in general it "seems to represent simply the recognition in common speech of the social reality of ethnic, religious, or other divisions in a complex society." They create a five part provisional definition, providing the criteria that "justify its use as an autonomous analytic term for describing Jains." These five criteria are (1) that the Jains themselves must share, "in some significant sense, a common culture, belief, and practice, as well as some common interests;" (2) related to this, the Jains must be "significantly different from the surrounding society in their culture, beliefs, practices, and interests;" (3) since the first two criteria in and of themselves are inadequate for a full definition of community, the authors argue that the Jains "must also be conscious of an identity as Jains;" (4) since the authors demand of the definition that community must be a distinct social entity and causal agent, it "must be effective as a collectivity in social, political, and / or economic life;" (5) finally, since the term must be able to account for historical continuity, a community must be able to reproduce itself." The authors recognize that no local Jain community will conform in full to all of the

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Recent Fieldwork Studies of the Contemporary Jains 103 criteria, but nonetheless advance it as a useful formal category. They look at one obvious indigenous category, that of caste, to see if it is sufficient to account for community, and conclude that while caste is an important aspect of Jain community, it is not sufficient by itself. They also look at more recent voluntary associations of Jains, and find that while they have been influential in specific regions and specific times, there is insufficient continuity in this influence for these associations to serve as the basis of community. In sum, they conclude that community serves as much to define "potential" and "imagined communities" (echoing Anderson 1991) as to define actual communities; but the fact that the communities are only rarely realized in full does not render the idea of Jain community itself unreal. In TAOL, the Indologists Mukund Lath and K. R. Norman present studies based on single texts from the extensive genre of normative manuals of lay practice known sravakacaras. (This genre is also explored in Cort 1991c, where these medieval texts are contrasted with twentieth-century narratives of ideal laymen as merchant princes. This latter topic is further explored by Steven Heim in his University of Chicago dissertation-in-progress on biographies of the thirteenth century svetambar layman Vastupala). These manuals present an ideological model of Jain lay behaviour that is in part a lay reflection of the asceticism of the mendicants, and in part presents the laity with the responsibility for materially sustaining the mendicant community. Lath discusses the tenth century C. E. Upasakadhyayana, composed by the Digambar Somadevasuri, who presents a model of behaviour designed to minimize harm and maximize nonharm, and thereby to improve the individual's karmic status. A discussion of duties involves Somadeva in a lengthy discussion of the relative weight of the individual's duties (dharma) to his fellow Jains and his duties to the broader society. The dilemma of contrasting social and religious dharmas is resolved for the Jain ideologue by resorting to a Jain version of a two-truth model, in which the ultimate truth of the Jain path to liberation supercedes the relative truth of worldly norms. K. R. Norman investigates the prescribed role of the Jain layman according to a much earlier Svetambar text, the canonical Uvasagadasao. In this text we see that whereas the great vows (mahi taken by all mendicants are intended to direct the mendicant towards liberation in this lifetime through the elimination of all karmic influx, the lesser vows (anuvrata) of the layperson are instead directed towards gaining the layperson a better next life through the minimizing of negative karma (papa) and the

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104 Contribution of Jainas to Sanskrit and Prakrit Literature TL maximizing of positive karma (punya). In particular, the layman vows to support the mendicants through lavish gifting (dana), which "is regarded not only as a means of acquiring merit which will lead to a better rebirth...but also as a way of emphasizing the part which the individual is playing in the community, whereby the religious and economic standing of the community is strengthened." (Studies of the contemporary practice of dana are found in Cort 1999b, Laidlaw forthcoming, Vallely 1999, and Zydenbos 1999; Hibbets 1999 provides a good study of medieval texts on dana; Findly [forthcoming] investigates women's religious gifting; Cort 2001 looks at the intersection of dana and karma; and Granoff 1998a looks at karma in the contexts of devotion and the curing of bodily ailments.) The second section of TAOL consists of three detailed studies of specific Jain communities in Rajasthan. Christine M. Cottam Ellis and J. Howard M. Jones conducted fieldwork among merchants in Rajasthan. The wealth of data they add to the volume underscores the importance of scholars of Jainism remembering that in Western India the Jains for many century have been primarily merchants, Marwari baniyas and Gujarati vaniyas; research on the Jains that ignores this central economic element presents us with a rather onesided portrait. (Babb 1998a and 2001 has also studied Jain merchant castes in the context of a larger study of the origin myths of merchant castes.) Cottam Ellis studies the merchants in a small town near Jaipur, in which the merchants were both Vaisnav and Jain, and the Jains primarily Digambar. Jones studied the merchants of a much smaller town in south Rajasthan, in which the merchants were all svetambar Murtipujak Jains. Not surprisingly, Cottam Ellis finds that the category "Jain" is not sufficient to define the merchants she studied, while Jones finds that it is a sufficient category. Neither Cottam Ellis nor Jones, however, fully addresses the interplay of economic and religious ideologies, and we still need a fuller exploration into this central nexus by a scholar much more attuned to religious distinctions than either Cottam Ellis or Jones. This was to have been the subject of the dissertation of the late Thomas Zwicker; his 198485 fieldwork notes in the archives of the University of Pennsylvania Museum are a valuable resource for anyone interested in pursuing the issue. The third article in this section is a survey of N. K. Singhi of the Tapa Gacch Murtipujak Jain community in Sirohi, in southern Rajasthan. While there is much of value in Singhi's article, it is marred by sloppy transliterations, and will be of use primarily in the context of other, better, ethnographies.

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Recent Fieldwork Studies of the Contemporary Jains 105 The third section og TAOL presents studies that view some of the ways in which the Jains have interacted with and been situated in a larger Indian cultural universe (on which see also Cort 1998). Paul Dundas gives a close reading of the Digambar Jinasena's eighth century Adipurana, in which the author, writing for his Rastrakuta royal patron, shows that the broader Indian understanding of kingship is inferior to the specifically Jain vision of the true warrior as "the individual who fights the spiritual battle and attains the permanent kingdom of liberation." Padmanabh S. Jaini's chapter is a rather argumentative discussion entitled "Is there a popular Jainism?" (reprinted at Jaini 2000 : 267-79), with the implicit answer being that while there is a popular Jainism, there shouldn't be. Jaini's discussion is marred by an unreflective model of the social dynamics of Jainism, which posits that all change is either consciously orchestrated by the mendicant leaders, with the laity following along obediently, or else the result of the laity's simple-minded borrowing of Brahmanical customs. Further, Jaini's notion that there is a single, unchanging ideological core of Jainism, which consists of rigorous asceticism-a notion that also underlies his important 1979 The Jaina Path of Purification has been challenged in recent years, and needs to be set aside if Jain studies are to progress (see also Cort 1990a). The third chapter in this section is a thoughtprovoking exploration by Caroline Humphrey of an intertwined complex of miracles, temples, and fairs that, while taking place at Jain temples, attract a large number of non-Jain, and particularly tribal, participants. Humphrey shows some of the ways in which the Jain theological notion of the lack of any "real presence" in Jina images is largely irrelevant to the non-Jain devotees of the miracle-working images. The fourth section of the book takes us outside the more traditional realm of Jain studies to explore Jains in twentieth-century India and England. Vilas Sangave briefly mentions some of the movements concerned with social and religious reform among the Jain community during this century. The usefulness of Sangave's article is vitiated, however, by a refusal to distinguish between the goals and the achievements of various movements, so the uninformed reader might be led to suppose that the movement to unite the Sthanakvasi mendicant community under a single acarya was successful. (On Jain social movements, see also Cort 1995a and 1999a.) Michael Carrithers explores the rhetoric that has surrounded and informed social movements during this century among the Digambar Jains of the region of northern

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106 Contribution of Jainas to Sanskrit and Prakrit Literature Karnataka and southern Maharashtra. This is a subject Carrithers has returned to in other articles (1988, 1996); he has also written a thought-provoking article that compares Jainism and Buddhism as historical "streams," in which he addresses the seemingly simple but in fact quite thorny question of how to account adequately for both change and continuity in our understandings of these histories (1990). Marcus Banks's chapter is TAOL discusses the mostly Gujarati Jain community in the United Kingdom, and in particular some of the ways in which the separation of the lay community from the mendicant ideologues has led to the formation of new, modern forms of Jain neo-orthodoxy. Marcus has discussed both the Jains of Leicester and the Jains of Jamnagar at greater length in his 1992 Organizing Jainism in India and England. On these Jain communities, see also Banks 1985, 1986, 1991, 1992a, 1994a, 1994b, and forthcoming, in addition to his methodologically provocative 1989 essay, in which he challenges the logocentric assumptions of most scholarship. (On this latter issue, see also Cort 1996.) Organizing Jainism focuses, in the author's words, on "the ethnography of organizations" rather than "the construction and maintenance of religious identity." In other words, Banks presents us with the sorts of mundane organizational details so often missing from studies of religious communities. But it is precisely these organizational structures that allow a community to survive and flourish. In studying the Svetambar Jains of Jamnagar in Gujarat, he looks at the intersection of caste and religious structures, the ritual and social occasions on which Jains gather to give manifest expression to the tradition, and the specifics of ownership of temples, upasrays (buildings where mendicants stay, and the laity gather for certain non-temple-focused rituals), and vadis (caste-owned buildings). As a bridge to his study of the Jains of Leicester, Banks covers the history of the migration of Jains from Saurashtra to East Africa in the early twentieth century, and then in the last three decades from East Africa to England. In terms of the Jains of Leicester, Banks looks at the history of the coalescence of caste- and religious-based organizations and the building of the Jain temple, the ritual, educational, and social occasions on which Jains gather, and ways in which Jain belief is expressed in this new context. He finds that Jain gatherings are focused more on the image of the Jina in Jamnagar, and more on the community itself in Leicester. Bank's book

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Recent Fieldwork Studies of the Contemporary Jains 107 is valuable on two fronts, as one of the few detailed ethnographies of Jains in India, and as the only monograph to date on diaspora Jains. Research on the Jains in the new context of migration over the past several decades from India to Great Britain, North America, East Africa, Japan, and elsewhere, should in coming years take on increasing importance in Jain studies. As Bank's study shows, such research needs to lie at the intersection of ethnography sensitive to the Indian origins and sociology sensitive to the new host cultures. An early scholarly work on the Jains in North America in Williams 1988, who provides brief overviews of the Jain Centers of New york, Chicago, Dallas, and Houston. The difference in the situation of the Jains in the late-1980s, when Williams was writing, and there were only twenty local Jain groups and only three of them owned separate buildings, and the mid-1990s, when the number of local groups has perhaps tripled, and every year sees the consecration of new temples, indicates the need for continued on-going research into the diaspora Jain community. Scholars interested in this topic should be aware of a number of resources. Holly Seeling has produced three important lengthy reports for Harvard University's Pluralism Project, in which she studies some of the Jain centers in the U. S., the problematic status of those Jain mendicants who have come west, and the generational gap between first and second generation American Jains. The work of the Pluralism Project more broadly is available in Eck 1997. The dissertation-in-progress of Mikal Radford of McMaster University in Canada, and the post-doctoral fieldwork of Anne Vallely, both on Jains in Canada, will also be important sources. Scholars of Jainism should also be aware of an increasing number of valuable resources being produced by the Jains themselves, such as the massive 1992 Jain Directory of North America, and magazines and newsletters, such as Jain Study Circular, Jain Digest and Jinamanjari in North America and Ahimsa and Young Jains International Newsletter in Great Britain. Kumar 1999 provides incomplete demographic data on Jains in North America. In addition, many of the local Jain centers have their own newsletters, which are useful sources of information. If the study of Jain communities in diaspora is still in its infancy, the fieldwork studies of the past decade have resulted in a growing body of literature on the Jain communities in India. In Riches and Renunciation, James Laidlaw studies the Svetambar Murtipujak community of Jaipur. His discussion

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108 Contribution of Jainas to Sanskrit and Prakrit Literature of the details of the social organization of the Jaipur Jains provides a rich comparison with Banks's data. Laidlaw's thematic focus is on an oft-noted paradox at the heart of the Jain worldview, between the emphasis on worldly engagement and the accumulation of wealth on the part of the laity, and the emphasis on world renunciation and asceticism on the part of the mendicants (a theme he also addressed in a preliminary way in a 1985 article). He investigates lay and mendicant asceticism, showing how the bodies of mendicants and Jinas are both tools and iconic representations of the ways in which the Jain spiritual ideals involve both a dualist rejection of the body in favour of pure soul and an acceptance of the body as the iconic representation of the excellences of pure soul (a theme also addressed by Banks 1997 and 1999). He also focuses on the economic side of Jain practice, as centered around the seemingly simple but in fact rather complex act of the layperson providing food to a mendicant (on which see also Cort 1999b, Laidlaw forthcoming, Vallely 1999, and Zydenbos 1999). He investigates some of the ways in which the accumulation of wealth in commerce and the display of that wealth in religious contexts serve both to constitute and to reproduce the Jains as socially located local religious communities, and at the same time are seen as indexes of and means to the spiritual benefits that accrue from ascetic renunciation. A third body of ethnographic research on the comtemporary Jains is that of this author. In Jains in the World and a related series of articles, I have explored the religious world of the Svetambar Murtipujak Jains of North Gujarat, in terms of social and historical organization, ritual life, and religious ideology, with a focus upon the ways in which worldly wellbeing and a renunciatory striving for liberation are organically intertwined in all aspects of Jain practice, belief, and thought. In addition, several textual studies provide an historical depth to the fieldwork-based research. Phyllis Granoff (1989, 1992a, 1994-95), as part of her larger project of research into Jain biographical and authobiographical traditions, has looked at various aspects of Jain laity as portrayed in medieval Svetambar narratives from western India. Ellison Findly (1996), in a detailed study based on the reports left by seventeenth-century European travellers, investigates the Jain beliefs of many of the Baniya traders of that time helped shape the cultural and economic interactions among Baniyas, Mughals, and Europeans.

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Recent Fieldwork Studies of the Contemporary Jains Most of the major studies of the Jains in India have been largely androcentric. This is not to say that they don't include women; but there is no gainsaying that the insights they provide into the Jain tradition are from a largely male perspective. Fortunately, while there is definitely a need for more gender-sensitive fieldwork study, there are already several good sources for investigating the experience of Jain laywomen. The 1985 Cambridge University dissertation and related articles (1985b, 1987a, 1987b) by Josephine Reynell are a rich source. In her chapter in TAOL, Reynell studies the role of women in the maintenance and reproduction of the Jain community. In the first half of her paper Reynell provides a useful ethnographic overview of the Svetambar Murtipujak Jain community of Jaipur. She observes that at the smallest religiosocial unit, that of the gacch (a lay congregation, based in turn upon a mendicant lineage), it is the women who most actively participate in many of the regular rituals, especially those involving fasting. These religiouslymotivated gatherings allow for the women to form close-knit networks that are called upon when arranging marriage alliances. While the men, through their commercial activities and their religious gifting (dan) are responsible for the material maintenance of the Jain community, the women through these rituals networks are equally in maintaining the community. In her 1985b article, she expands upon this contrast between the male emphasis on ostentatious giving and the female emphasis on renunciatory fasting. She focuses in part on the belief that according to the karmic logic of merit (punya) and demerit (pap) it is such renunciatory activity that leads to future wealth, while at the same time this activity favours the rich, not the poor. Her 1987a article further explores this theme, showing how religious values serve to control female sexuality by tying the moral character of a family-which character is essential for the economic activity of the men-to the religious and social conduct of the women. Marie-Claude Mahia's 1985 Delivrance et convivialite, while not specifically a study of Jain women, does touch on Jain constructions of genderspecific roles in the context of her detailed study of foodways among the Agraval Digambar Jains of Delhi. The title of her book indicates what she sees as a basic structural oppositions underlying the entire Jain culinary system, between religious (dharmik) values that stress the restriction and ultimate elimination of all intake of food in the pursuit of spiritual liberation, and social (samajik) values that stress the exchange and sharing of food in order to ensure the social connections essential for worldly, financial success. The way in which 109

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110 Contribution of Jainas to Sanskrit and Prakrit Literature this tension particularly impinges on women becomes clear when we bring Mahia's data into dialogue with Reynell's. Jain women are expected to follow the relatively restricted dietary practices of the Jains, in terms of the range of what is eaten, the frequency of fasting, and the observation of the prescription of eating after sunset. At the same time, the women are expected to prepare food for their husbands, who, as part of their participation in the broader nonJain social universe, are less strict in all of these observances. An English translation of this book is under preparation for publication in India. Both Reynell and Mahias help us see some of the ways in which the Jain tradition constructs gender roles. This subject is also addressed from an historical, textual perspective in a suggestive essay by Zwilling and Sweet (1996). An excellent overview of research into the roles and place of women in Jainism, covering both textual and fieldwork studies, is provided by Balbir 1994. Her article should be the starting point for all research into Jain women; to my knowledge, the only thing that has escaped her notice is a distinctly unhelpful statistically-oriented sociological study by Tongia (1991). Our knowledge of the ways in which Jain women view their own place in the tradition, and the ways in which they are instrumental in the construction of Jain identity and society, has been greatly enhanced by the research of M. Whitney Kelting (1999, 2001a, 2001b). Kelting's work provides for Jainism the sort of radical rethinking of inherited androcentric models that feminist scholarship has generated throughout the field of religious studies. In addition, Madhurina Shah of the University of Maryland is writing what promises to be an insightful dissertation on contemporary Jain women's autobiographical oral narratives. The study of Jain women is incomplete without the study of the many Jain female mendicants. Today female mendicants outnumber male mendicants by a significant percentage, and textual sources indicate that this is by no means a new phenomenon. Given the relative lack of women religious "professionals" in the Hindu tradition, and the well-known fate of the Buddhist nuns, this persistence of Jain female mendicancy is remarkable. It is all the more remarkable when one considers that Jain theology has always been markedly misogynist, even in the debate over the potential of women to achieve liberation, as recently shown in excellent detail by Padmanabh Jaini (1991). Jaini's philosophical study can be supplemented by several excellent historical and fieldwork studies. Robert Zydenbos (1987) explores the portrayal

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Recent Fieldwork Studies of the Contemporary Jains 111 of the Jain nun Kavunti in the Tamil classic silappadikaram, while Leslie Orr (1998, 2000b) uses medieval Tamil inscriptions in a thought-provoking study to show that the role of "women religious" was not restricted to initiated nuns, but encompassed a wide range of lay women teachers hitherto unknown in Jain studies. Savitri Holmstrom, in a 1988 social anthropology M. A. thesis from the University of Edinburgh, provides an excellent study of Svetambar Terapanthi nuns that is enriched by her travel with a group of nuns. She investigates the contradictory discourses of power in the case of these nuns. While social and economic power serve to emphasize female subordination and dependence, religious power emphasizes both the nuns' embodiment of sakti or creative power and the broader Jain notion of the autonomy of each soul that is seeking the spiritual omnipotence found in liberation. Anne Vallely (1999) expands what we know from Holmstrom's work in her ethnography of Terapanthi women renouncers at Ladnun, the headquarters of the sect. She provides rich details of the training of the renouncers, their ritual and social interaction with laity, and their devotional interaction with the leaders of the order. The dissertation-in-progress by Sherry Fohr at the University of Virginia will further expand the focus on Jain women renouncers to include the other Jain sects. The powerful attraction of the renunciatory life for Jain women is also seen in a fine 1986 film by Paul Kuepferle. In addition to several interviews with prospective Svetambar Murtipujak nuns in Gujarat, this filmo concludes with the initiation (diksa) of a nun. The essential starting point for any study of Jain nuns is still N. Shanta's magisterial 1985 La voie jaina (English translation 1997). This rich book is the result of more than a decade of textual and fieldwork research. Shanta presents the Jains not as viewed by two centuries of Western (and Indian) Jainology, but rather as the Jains see themselves; and the depth of her knowledge means that she is largely successful in presenting this "view from the inside." Her starting point is not textual presumptions concerning the life of nuns, but rather the lived experience of a number of important and charismatic contemporary nuns of all four traditions. Her detailed descriptions of the nuns' daily routines and the textual understandings of those routines are excellent, if focused perhaps too much only on those practices for which there is sufficient textual prescriptions. She also presents short biographies of six modern nuns, allowing us insight into the way these women understand themselves, and the ways in

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112 Contribution of Jainas to Sanskrit and Prakrit Literature which they have created a religious world that is in some significant ways autonomous of male hierarchical control, while at the same time being encompassed by that hierarchy. While there has been no monograph-length study of the Jain monks, there has been a great increase in our knowledge of those monks as sociallylocated people, in contrast to the earlier scholarly focus on the textuallyprescribed ideals of mendicancy. Michael Carrithers (1989) focuses upon the Digambar munis of northern Karnataka and southern Maharashtra. He lays out the tension between the muni as a solitary, ascetic individual and the muni as a public, charismatic interactive person. These same themes are explored in an article of mine (Cort 1991b), in which I show the ways in which kinship structures are replicated among the Svetambar Murtipujak mendicants. The interplay between asceticism and miracle-working charisma is further investigated in an article by Lawrence Babb (1993) on the four Dadagurus of the Khartar Gacch, whose origin myths also exhibit the connection in the Jain tradition between renunciation and monasticism on the one hand, and kingship and martial valour on the other. A number of excellent historical and textual studies by Paul Dundas (1987-88, 1993, 1999) and Phyllis Granoff (1988a. 1988b, 1988c, 1989-90, 1990, 1991b, 1992c, 1994, 1994c) allow us to see how these themes have permeated Jain discourses on renunciation and mendicancy for the past millennium. The 1997 dissertation by Stefanie Tuschen investigates the Digambar domesticated monks known as bhattaraks. Srivastava (1997 : 162-65) briefly discusses the tradition among the pastoral Raikas of Rajasthan of becoming Jain mendicants, as exemplified by the well-known Acarya Vijay santisuri. Finally, attention must be called to a number of studies that have focused upon the mendicants of the Svetambar Terapanth, which, under the leadership of the charismatic Acharya Tulsi from 1936 until 1995, has been perhaps the most outward-looking of the four traditions, and so a natural contact point for foreign scholars. Nalini Balbir (1983) provides a brief overview of the Terapanth, while Christopher Chapple (1991) provides a more journalistic account of his own brief visit to the sect's headquarters in the Rajasthani desert town of Ladnun. The Terapanth has also been the focus of three fieldworkbased doctoral dissertations, by Ratna Goonasekera (1986), Peter Flugel (1994) and Anne Vallely (1999). Goonsekera's dissertation focuses on the Terapanthi

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Recent Fieldwork Studies of the Contemporary Jains 113 monks, and takes a socio-psychological approach that I find less than satisfying, as he tends to reduce overly his interpretations to western psychological categories in trying to elucidate motivations for renunciation. Motivations are always elusive at best, and require a nuanced reading of the public discourse that surrounds the decisions in addition to Goonasekera's focus on dreaminterpretation and individual life histories. Nonetheless, his descriptions of Terapanthi mendicant life and practice are useful, and his accounts of individual biographies complement Shanta's short biographies of nuns. Flugel's dissertation, daunting in its 826 pages of small type, is a gold mine of descriptive wealth that is all too often buried under the author's overly inclusive style. In particular, Flugel's work is valuable for his detailed discussions of Terapanthi mendicant practice, and the social location of the Terapanth in the twentieth century. For more accessible presentations of Flugel's valuable research, see 1995-96, 1997-2000, forthcoming-a, and forthcoming-b. Flugel (2000-01) has also produced a pioneering study of the all too often ignored Sthanakvasi sect. Vallely's dissertation provides an empathetic inside view of Terapathi female mendicancy. Missing from all of these studies in any research focusing on the Terapanthi laity and how they view the mendicants and their ideology of a radical separation of the spiritual and the worldly. My own research, for example (Cort 2000a, 2000c, forthcoming-b) found that Terapanthi Jain laity are heavily involved in goddess worship, a subject conspicuously absent in the other studies. Jain Ritual Given the rich and extensive temple-centered cultic life of the Jains, coupled with the intellectual concerns of scholars of both anthropology and religion, it is not surprising that much of the recent fieldwork-based scholarship on the Jains has focused upon Jain rituals, and in particular the Jain puja or rite of worship of images of the Jinas as performed in temples. The importance of the worship (puja) of images (murti) in temples is underscored by the very name of the largest of the four Jain sects, the (svetambar) Murtipujaks. The principal Murtipujak rite, the eightfold worship or astaprakari puja, is the focus of several articles, and the springboard for a book-length retheorizing of ritual in general. Humphrey (1985), in a preliminary article which she has since needlessly characterized as inadequate, investigates some of the symbolisms encoded in the rite, and uses these to discuss some of the complex Jain notions

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114 Contribution of Jainas to Sanskrit and Prakrit Literature of divinity. Babb (1988, 1996, 1998b) studies the rite in the context of broader South Asian rituals of giving, both to deities and to living mendicants, and shows how the underlying paradigm of the Jain rite, in contradistinction to most other prestations, is not so much a matter of giving anything to the Jina as it is a matter of the Jain worshipper giving up worldly possessions in a symbolic form of renunciation. In several articles (1991a, 1994, 1995b) I have discussed the Jain ritual in a phenomonelogical context as linked to an aesthetics of ritual action, and in the context of Jain rituals more generally as embodying a liturgical paradox, of Jains using ritual action as part of the path of attaining the Jain salvific goal of liberation, defined as a state of total inaction. Kelting (1999, 2001b) focuses upon the phenomenon in Pune that most larger public pujas and mahapujas are run by women's mandals, or devotional singing "circles;" in particular, she shows that while the sponsors oftentimes feel that through donation they are generating merit, the women's mandals instead emphasize proper devotional spirit coupled with their own ritual expertise as being the cause for the ritual's efficacy. Caroline Humphrey and James Laidlaw's 1994 The Archetypal Actions of Ritual uses reflections upon the Murtipujak eightfold puja to attempt to provide a new theoretical framework for thinking about ritual in general. Ritual, according to the authors, is a very different form of action from most human activity. The latter tends to be highly instrumental, with the action expressing the intention of the actor; but in ritual, this connection is broken, so that there is usually no natural link between the action and the intention. Ritual, then, is action in which normal intentionality has been modified or even eliminated. For example, the actions of my fingers upon the keyboard are directly related to my intention to write these comments, and the relationship between cause and effect is fairly transparent to any reasonable observer. This is not the however, when one offers a flower before an image of a Jina. There is no inherent relationship between this action and the actor's intentions--we remain as ignorant of the actor's intentions after the action as we were before--and there might be as many intentions (and therefore meanings) as there are actors. As a result, the authors conclude, ritual actions are so symbolically polysemous as to be meaningless. Ritual, according to the authors, "is a quality of action, and not a class of events or institutions." They go on to amplify this by sayinh, "ritualization

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Recent Fieldwork Studies of the Contemporary Jains 115 implies an agent's adopting a particular attitude to his or her action, and enacting what he or she does, therefore, in a particular, qualitatively transformed way.' They summarize their argument concerning ritual in the following four points : (1) ritualized action is non-intentional, i.e., the identity of a ritualized act does not depend upon the agent's intention; (2) ritualized action is stipulated, i.e., ritual consists of a continuous flow of actions not determined by intention, but rather determined by constitutive rules; (3) the specific acts are perceived as discrete, named entities, each with its own character and history, therefore the acts appear to be elemental and archetypal; and (4) the ritualized acts are felt by the actors to be external, therefore also "apprehensible," i.e. the actor becomes aware of ritualized acts as discrete, bounded entities. The author's starting point in Jain ritual is the specific sub-rites within the eightfold puja. They observe, quite rightly, that the individual actions involved have no inherent meaning. They discovered that the meanings attributed to these actions are quite variable and flexible. They seem to have expected these actions to be understood either as signs with single fixed meanings or as bounded symbols with a narrow range of prescribed meanings. Instead they found the actions to be open symbols with a wide range of meanings. But these actions are not totally boundless symbols, and the authors could have profitably explored the limits to acceptable interpretation of the actions-in other words, focused upon the boundaries (maryada) rather than upon the core. The authors also miss (or at least downplay) the power of a central paradox in all ritual activity: the individual actions may be highly arbitrary, and may even be understood by some people (but certainly not all) as "meaningless," but the ritual in toto is still considered to be highly meaningful. Granted, that meaning does not emerge "naturally" from the actions, for the actions are not naturally instrumental. In my opinion the authors here underestimate the extent to which in most normal human activity the link between intention and action is arbitrary, i.e., is culturally rather than biologically determined. Meaning is culturally posited, through the process the authors describe in chapter nine as "meaning to mean." But the fact that this is a culturally ascribed meaning, and therefore in some fundamental sense is culturally arbitrary, does not mean that the ritual is perceived by the

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116 Contribution of Jainas to Sanskrit and Prakrit Literature participants to be indeterminate or ambiguous in a postmodernist sense. The authors seem to assume that an action can have meaning only if all people perform it the same way and with the same intentions at all times. This is a highly debatable supposition. I am uncomfortable at the ease with which the authors conclude that because a multiplicity of meanings is attributed to a ritual the ritual is therefore meaningless. The logic behind the equation that a surplus of meaning equals an absence of meaning is not transparently obvious to me. At bottom, the question the authors are addressing is not one of understanding the Jain eightfold puja, and perhaps not even one of understanding ritual in general, as much as it is the basic philosophical and theological question, "what is meaning ?" In answering this question, the authors state their position based upon their own a priori assumptions, which in this case happen to be a blend of postmodernist ontology, Euro-Amer cognitive psychology, linguistic anthropology, and contemporary We philosophy of mind. In such a worldview, meaning is at best contingent and contested, absolute certainty about anything is a chimera, and the best one can strive for is a relative adequacy of representation within a universe of endlesslyshifting signifiers. The authors implicitly insist that such an understan the world-which I have painted in an overly black-and-white fashion, and one with which I am not unsympathetic-should be applied to an understanding of Jain ritual. But such an application can be done only by displacing Jain understandings of their own ritual. In other words, the authors are engaged in a theological and philosophical debate with the Jain tradition itself over the "meaning of meaning." While there is much in Archetypal Actions of Ritual that is insightful, and I for one will never think and write about ritual either in general or in its Jain forms as I did before reading the book, there is obviously much with which I disagree. Much of this may be a matter of personal predilection-the authors are interested in advancing a point of abstract theory, whereas I tend to be more interested in coming to a better understaning of the Jain tradition itself. The latter approach underlies Lawrence Babb's 1996 book on the Jains. Absent Lord starts at much the same place as Archetypal Actions, with the eightfold puja of the Khartar Gacch Murtipujak Jains of Jaipur. But whereas Humphrey and Laidlaw then go in the direction of general theory, Babb uses similar material

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Recent Fieldwork Studies of the Contemporary Jains 117 to elucidate aspects of the Jain understanding of the world within a broader South Asian framework. Humphrey and Laidlaw observe that many scholars have mistakenly assumed that "ritual is essentially communicative and expressive." They say that since "rituals are good things to do fieldwork on" due to the amount of information one can gain concerning cosmology, beliefs, and social structures, many scholars have assumed that the "purpose" of the ritual is precisely to communicate such ideas. They insist that the communication of such information is at best an incidental effect of ritual, not its primary purpose. But this is not to gainsay the importance of studying the information communicated if one's goal is that of Babb, "a consideration of a specific Jain tradition on its own terms," instead of Humphrey and Laidlaw's one of theorizing about ritual per se. Further, as Babb argues, "rituals actually occur within a cultural minimileau, a cultural domain associated specifically with rituals." He characterizes this "ritual culture" as "an internally coherent body of skills, kinetic habits (such as patterned physical gestures expressive of deference), conventions, expectations, procedures, and sanctioned interpretations of the meaning of ritual acts. It is, one might say, an entire symbolic and behavioral medium within which ritual acts are invested with cognitive, affective, and even motor 'sense'." We thus see in Babb's careful interpretation of Jain rituals a very different understanding of the connection between ritual action and meaning than we find in Humphrey and Laidlaw's book. At the heart of Babb's book is the same tension investigated in Laidlaw's Riches and Renunciation and my own Jains in the World : that between the ascetic and renunciatory values on the one hand, and worldly values on the other. He sees this tension as resulting from the problem faced by the Jains of how to weave a soteriology that emphasizes renunciation of the world into a way of life, which by definition involves the person in the world. Babb explores how this tension is expressed ritually in the regular eightfold puja, and in several of the longer, more elaborate mahapujas Jains perform on a frequent basis on special occasions, for, as he rightly observes, "rites of worship define one of the principal venues within which lay Jains of the image-worshipping groups actually come into contact with their religion." Babb's approach benefits particularly from the careful attention he pays to the "texts" of these rituals, which, since they are widely found in the dog-eared hymnals found in every Jain temple and most every

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118 Contribution of Jainas to Sanskrit and Prakrit Literature Jain household, and are sung by the participants of the rituals, are an important way in which the Jains understand their own religious history and beliefs. Babb rightly emphasizes that any ethnographic study of the Jains must take these and other written sources as centrally important, given the high level of education and intellectual sophistication among the Jains. As he states the issue baldly, "He or she who would understand Jain life must read what Jains themsevles read." In this basic methodological approach, Babb's work marks a distinct advance over many other fieldwork studies of the Jains that have paid insufficient attention to these vernacular written sources. It may well be the single most important of the fieldwork studies of the Jains published to date. Studies of ritual of necessity involve discussions not only of the actions being performed and the actors performing those actions, but also of the objects towards whom the actions are directed. In the Jain case, these are both the liberated Jinas or Tirthankars and various unliberated gods, goddesses, and mendicants. A translation of several contemporary Jain understandings of the theological nature of the Jina is provided at Cort 1995c, and Zydenbos 1993 provides an historical overview of Jain understandings of divinity. Discussions of Jain goddesses are found at Cort 1987 and Zydenbos 1992 and 1994. Cort 1995d looks at the god Ganesa, whom the Jains share with the Hindus and Buddhists, and Cort 1997 and 2000d study the powerful North Gujarati Jain god Ghantakarn Mahavir. Babb (1993) and Laidlaw (1985) study the distinctly Khartar Gacch cult of the Dadagurus, a composite set of four deceased wonderworking monks who are still worshipped for worldly favours. Some of the ways in which Jain rituals can also involve devotion directed to abstract concepts are seen in Cort (forthcoming-a). Other relevant historical studies include those of Orr (1999, 2000a, 2000b), who examines the character of Jain worship in medieval Tamil Nadu as revealed in inscriptional evidence; Dundas (1998), who reveals the extent to which Jains were deeply involved in mantric and tantric practices; and several articles by Phyllis Granoff (1991a, 1992a, 1994-95, 1998b, 1998c) that provide insight into Jain lay temple-builders and responses to Muslim iconoclasm. Two articles by the art historian Catherine Asher (1999, 2001) investigate the setting of puja, looking at Digambar temples in Delhi and Jaipur. Many of the temples in which Jains worship images of the Jinas and other deities are found at the hundreds of Jain pilgrimage shrines throughout India. The Jains have a rich tradition of pilgrimage that is only beginning to be studied. Granoff (1992b, 1994a) has studied some medieval narrative accounts

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Recent Fieldwork Studies of the Contemporary Jains 119 of Jain pilgrimage. Several scholars (Balbir 1990, Chojnacki 1991, Cort 1990b) have provided studies of the important fourteenth-century Vividhatirthakalpa of Jinaprabhasuri, and Christine Chojnacki (1995) has translated much of the text into French. Marcus Banks (1995) investigates Jain painted depictions of their pilgrimage shrines. In two overlapping articles (1995, 1998), Michael Meister provides an ethnohistorical study of a single Jain pilgrimage site, that of Osian in western Rajasthan (on which see also Babb 2000, Cort 2000a, 2000c, and forthcoming-b). A preliminary understanding of some of the dynamics of Jain pilgrimage as a ritual act which combines temple-worship, devotion, and temporary mendicancy is found in two articles by Cort (1998 and 1990b). Lastly, the dissertation-in-progress of Steven Heim from the University of Chicago looks in part at the famous congregational pilgrimages led by the medieval governor Vastupala. As important as temple rituals and pilgrimage are the many annual festivals that make up the Jain ritual year. The most comprehensive discussion of these, and only for the Svetambar Murtipujaks, is found at Cort 2000b : chapter 6, although Banks (1992b), Laidlaw (1995), and Jaini (2000 : 243-52) provide insightful discussions of several of the most important Svetambar festivals. Two articles Cort 1992, Folkert 1993) provide an introduction to the most important Murtipujak festival, the eight-day autumnal observance of Paryusan. The former deals primarily with the way in which the festival provides a ritual context for understanding the role of the often-translated Kalpa Sutra, whereas the latter comprises a detailed day-by-day fieldwork account. There is still much to be done in terms of fieldwork studies of the Jains, for there are still many gaping holes in our knowledge. Nonetheless, the situation has changed so much in the past decade that these are now holes within a larger picture that is coming into focus, rather than holes on a nearlyempty canvas. One can perhaps make an analogy between Jain studies and . doing a jigsaw puzzle (without the telos of the completely filled-in puzzle, as no living religious community is ever "finished") : whereas a decade ago we were not even sure what the picture was, nor where the edge of the puzzle lay, we have now made significant progress in mapping the border, and begun to fill in some of the details of the interior. This essay, along with the companion essay by Paul Dundas, should enable the interested scholar to see better the emerging picture resulting from contemporary scholarship on Jainism.

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120 Contribution of Jainas to Sanskrit and Prakrit Literature References Anderson, Benedict R. O' G. 1991 Imagined Communities : Reflections on the Origin and Spread of Imagined Nationalism. Revised edition. London : Verso. Asher, Catherine 1999 North India's Urban Landscape : The Place of the Jain Temple. Islamic Culture 73:3, 109-50. 2001 Hidden Gold : Jain Temples of Delhi and Jaipur and their Urban Context. In Qvarnstrom. Babb, Lawrence A. 1988 Giving and Giving Up : The Eightfold Worship among svetambar Murtipujak Jains. Journal of Anthropological Research 44, 67-86. 1993 Monks and Miracles : Religious Symbols and images of Origin among Osval Jains. Journal of Asian Studies 52, 3-21. 1994 The Great Choice : Worldly Values in a Jain Ritual Culture. History of Religions 34, 15-38. 1996 Absent Lord : Ascetics and Kings in a Jain Ritual Culture. Berkeley : University of California Press. Reprinted as Ascetics and Kings in a Jain Ritual Culture. Delhi : Motilal Banarsidass, 1998. 1998a Rejecting Violence : Sacrifice and the Social Identity of Trading Communities. Contributions to Indian Sociology (n.s.) 32, 387-407. 1998b Ritual Cultural and the Distinctiveness of Jainism. In Cort 1998, 139. 62. 2000 Time and Temples : On Social and Metrical Antiquity. In Meister, 193 222 2001 Thwarted Sacrifice : On the Origin Myths of Jain Castes. In Qvarnstrom. Balbir, Nalini 1983 Observations sur le secte jaina des Terapanthin. Bulletin d'Etudes Indiennes 1, 39-45.

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122 Contribution of Jainas to Sanskrit and Prakrit Literature Yale University Press. 1999 The Body in Jain Art. In Wagle and Qvarnstrom, 311-23. 2000 Views of Jain History. In Paul Dresch, Wendy James, and David Parkin (eds.), Anthropologists in a wider World : Essays on Field Research. Oxford : Berghahn Books. Social Change and the 'Privatization of Indian Jainism at the End of the Twentieth Century. In Qvarnstrom. 2001 Brekke, Torkel Religious Identity among Jains and Theravada Buddhists in Nineteenth Century India and Ceylon. In Qvarnstrom. Carrithers, Michael 1988 Passions of Nation and Community in the Bahubali Affair. Modern Asian Studies 22, 815-44. 1989 Naked Ascetics in Southern Digambar Jainism. Man (n.s.) 24, 219-35. 1990 Jainism and Buddhism as Enduring Historical Streams. Journal of the Anthropological Society of Oxford 21, 141-62. 1996 Concretely Imagining the Southern Digambar Jain Community, 18991920. Modern Asian Studies 30, 523-48 Carrithers, Michael, and Caroline Humphrey (editors). 1991 The Assembly of Listeners : Jains in Society. Cambridge: Cambridge University Press. Chapple, Christopher 1991 Nonresistant Death. Jinamanjari 2:2, 51-62. Chojnacki, Christine 1991 Lieux saints jaina dans le Vividhatirthakalpa. Bulletin d'etudes Indiennes 9, 37-59. 1995 Vividhatirthakalpah : Regards sur le lieu saint Jaina. Two volumes. Pondicherry : Institute Francais de Pondicherry, and Ecole Francaise d'Extreme-Orient. Publications du Department d'Indologie 85.

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Recent Fieldwork Studies of the Contemporary Jains 123 Cort, John E. 1986 Recent Descriptive Accounts of the Contemporary Jainas : a Review Essay. Man in India 66, 180-87. 1987 Medieval Jaina Goddess Traditions. Numen 34, 235-55. 1988 Pilgrimage to Sankhesvar Parsvanath. Center for the Study of World Religions Bulletin 14 : 1, 63-72. Models of and for the Study of the Jains. Method & Theory in the Study of Religion 2 : 1, 42-71. 1990a 1990b 'Twelve Chapters from The Guidebook to Various Pilgrimage Places, the Vividhatirthakalpa of Jinaprabhasuri. In Phyllis Granoff (ed.), The Clever Adultress and Other Stories : A Treasury of Jain Literature, 24590. Oakville : Mosaic. 1991a 1991b 1991c Murtipuja in Svetambar Jain Temples. In T. N. Madan (ed.), Religion in India, 212-23. Delhi : Oxford University Press. "The Svetambar Murtipujak Jain Mendicant. Man (n.s.) 26, 549-69. Two Models of the "vetambar Murtipujak Jain Layman. Journal of Indian Philosophy 19, 1-30. 1992 Svetambar Murtipujak Jain Scripture in a Performative Context. In Jeffrey R. Timm (ed.), Texts in Context: Traditional Hermeneutics in South Asia, 171-94. Albany: State University of New York Press. 1994 1995a Following the Jina, Worshipping the Jina : An Essay on Jain Rituals. In Pratapaditya Pal (ed.), The Peaceful Liberators : Jain Art from India, 39-54. Los Angeles : Los Angeles County Museum of Art. Defining Jainism : Reform in the Jain Tradition. University of Toronto, Centre for South Asian Studies. 1994 Roop Lal Jain Lecture. Reprinted in Joseph T. O' Connell (ed.), Jain Doctrine and Practice : Academic Perspectives, 165-91. Toronto : Centre for South Asian Studies, university of Toronto, 2000. 1995b The Rite of Veneration of the Jina Images. In Donald S. Lopez, Jr. (ed.), Religions of India in Practice, 326-32. Princeton : Princeton University Press.

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124 Contribution of Jainas to Sanskrit and Prakrit Literature 1995c Jain Questions and Answers : Who is God and How is He Worshipped ? In Donald S. Lopez, Jr. (ed.), Religions of India in Practice, 598-608. Princeton : Princeton University Press. 1995d Absences and Presences : Ganesa in the Jain Tradition. In Pratapaditya Pal (ed.), Ganesh the Benevolent. Bombay : Marg. Art, Religion, and Material Culture : Some Reflections on Method. Journal of the American Academy of Religion 64, 613-32. 1996 1997 Tantra in Jainism : The Cult of Ghantakarn Mahavir, the Great Hero Bell-Ears. Bulletin d'Etudes Indiennes 15, 115-33. 1998 1999a (Editor) Open Boundaries : Jain Communities and Cultures in Indian History. Albany : State University of New York Press. Fistfights in the Monastery : Calenders, Conflict and Karma among the Jains. In Wagle and Qvarnstrom, 36-59. The Gift of Food to a Wandering Cow : Lay-Mendicant Interactions among the Svetambar Murtipujak Jains. In K. Ishwaran (ed.), Ascetic Culture : Renunciation and Worldly Engagement, 89-110. Leiden: Brill. 1999b 2000a Communities, Temples, Identities : Art Histories and Social Histories in Western India. In Meister, 101-28. 2000b Jains in the World : Ideology and Religious Values in India. New York and Delhi : Oxford University Press. 2000c Patronage, Authority, Proprietary Rights, and History : Communities and Pilgrimage Temples in Western India. In Meister, 165-92. 2000d Worship of Bell-Ears the Great Hero, a Jain Tantric Deity. In David Gordon White (ed.), Tantra in Practice. Princeton : Princeton University Press. 2001 Doing for Others : Merit Transfer and Karma Motility in Jainism. In Qvarnstrom. Forthcoming-a Devotion of Asceticism among the svetambar Martipujak Jains. In Vasudha Narayanan (ed.), Ascetics and Asceticism in India. Forthcoming-b Multiple Visions : Experiences of Osian. In David Gordon White and Barbara Holdrege (eds.), Vital, Mutual, and Fatal

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Recent Fieldwork Studies of the Contemporary Jains 125 Attractions : The Sharing of Sacred Space in India. Dundas, Paul 1987-88 The tenth Wonder : Domestication and Reform in Medieval Svetambara Jainism. Indologica Taurinensia 14, 181-94. 1993 The Marginal Monk and the True Tirtha. In Rudy Smet and Kenji Watanabe, Jain Studies in Honour of Jozef Deleu, 237-59. Tokyo : Honno-Tomosha. 1998 Becoming Gautama : Mantra and History in svetambara Jainism. In Cort, 31-52. 1999 Jainism Without Monks ? The Case of Kadua Sah. In Wagle and Qvarnstrom, 19-35. Eck, Diana L. 1997 On Common Ground : World Religions in America. CD-ROM. New York : Columbia University Press. Findly, Ellison B. 1996 Jaina Ideology and early Mughal Trade with Europeans. International Journal of Hindu Studies 1, 28-312. Forthcoming Women's Wealth and Styles of Giving : Perspectives from Buddhist, Jaina, and Mughal Sites. In D. Fairchild Ruggles (ed.), Women, Patronage, and Self-Representation. Flugel, Peter 1994 Askese und Devotion : Das rituelle Systeme der Terapanth Svetambara Jains. Ph. D. dissertation, Johannes-Gutenberg Universitat, Mainz. 1995-96 The Ritual Circle of the Terapanth Svetambara Jains. Bulletin d'Etudes Indiennes 13-14, 117-76. 1997-2000 Zum Ursprung der Terapanth Svetambara Jain Tradition. Here Now4U. Online. www.here-now4u.de/Zum_Ursprung_der_Tera panth.htm#1 2000-01 Protestant und Post-Protestantische Jaina Reformbewegungen : Zur

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126 Contribution of Jainas to Sanskrit and Prakrit Literature Geschichte und Organisation der Sthanakvasi. Two parts. Berliner Indologische Studien 13-14. 2001 The Role of the Kalyanaka Patra in the Spiritual Economy of the Terapantha Svetambara Jaina Ascetics in Rajasthan. In Qvarnstrom. Forthcoming-a Demographic Trends in Jain Monasticism. In J. R. Bhattacharya (ed.), Professor Satya Ranjan Banerjee Felicitation Volume. Forthcoming-b Power and Insight in Jain Discourse. In A. Henn and H. van Skyhawk (eds.), Doctrines and Dialogues : Syncretic Torrents in the Religions of South Asia. Heidelberg : Contributions to South Asian Studies. Folkert, Kendall W. 1993 Notes on Paryusan in Sami and Ved. In John E. Cort (ed.), Scripture and Community : Collected Essays on the Jains, 189-211. Atlanta: Scholars Press. Goonasekera, Ratna S. A. 1986 Renunciation and Monasticism among the Jainas of India. Ph. D. dissertation, University of California, San Diego. Granoff, Phyllis 1988a Jain Biographies of Nagarjuna : Notes on the Composing of a Biography in Medieval India. In Phyllis Granoff and Koichi Shinohara (eds.), Monks and Magicians : Religious Biographies in Asia, 45-66. Oakville : Mosaic. 1988b The Biographies of Arya Khapatacarya : A Preliminary Investigation into the Transmission and Adaptation of Biographical Legends. In Phyllis Granoff and Koichi Shinohara (eds.), Monks and Magicians : Religious Biographies in Asia, 67-98. Oakville : Mosaic. 1988c Jain Lives of Haribhadra : An Inquiry into the sources and Logic of the Legends. Journal of Indian Philosophy 17, 105-28. Religious Biography and Clan History among the svetambara Jains in North India. East and West 39, 195-215. 1989 1989-90 The Biographies of Siddhasena : A Study of the Texture of Allusion -

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Recent Fieldwork Studies of the Contemporary Jains 127 and the Weaving of a Group Image. Journal of Indian Philosophy 17, 329-84 and 18, 261-304. 1990 Authority and Innovation : A Study of the Use of Similes in the Biography of Hiravijaya to Provide Sanction for the Monk at Court. Jinamanjari 1:1, 48-60. 1991a Tales of Broken Limbs and Bleeding Wounds : Responses to Muslim Iconoclasm in Medieval India. East and West 41, 189-203. 1991b The Politics of Religious Biography : The Biography of Balibhadra the Usurper. Bulletin d'Etudes Indiennes 9, 75-91. The Householder as Shaman : Jain Biographers of Temple Builders. East and West 42, 301-19. 1992a 1992b Pilgrimage, Death, and Dying in Medieval Jainism. Bulletin d'Etudes Indiennes 10, 181-202. 1992c Jinaprabhasuri and Jinadattasuri : Two Studies from the Svetambara Jain Tradition. In Phyllis Granoff and Koichi Shinohara (eds.), Speaking of monks : Religious Biography in India and China, 196. Oakville : Mosaic. 1994a Jain Pilgrimage : In Memory and Celebration of the Jinas. In Pratapaditya Pal (ed.), The Peaceful Liberators : Jain Art from India, 63-75. Los Angeles : Los Angeles County Museum of Art. 1994b Biographical Writings among the Svetambara Jains in Northwestern India. In Winand M. Callewaert and Rupert Snell (eds.), According to Tradition : Hagiographical Writing in India, 131-58. Wiesbaden : Harrassowitz. 1994c Ritual and Biography : The Case of Bappabhattisuri. In Phyllis Granoff and Koichi Shinohara (eds.), Other Selves : Authobiography and Biography in Cross-Cultural Perspective, 16-34. Oakville : Mosaic. 1994-95 Patrons, Overlords and Artisans : Some Comments on Intricacies of Religious Donations in Medieval Jainism. In V. N. Misra (ed.), Sir Williams Jones Bicentenary of Death Commemoration Volume. Bulletin of the Deccan College Post-Graduate Institute 54-55, 269-91. 1998a Cures and Karma : Attitudes Towards Healing in Medieval Jainism.

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128 Contribution of Jainas to Sanskrit and Prakrit Literature In Albert Baumgarten et al. (eds.), Self, Soul and Body in Religious Experience, 218-56. Leiden: Brill. 1998b Divine Delicacies : Monks, Images, and Miracles in the Contest between Jainism and Buddhism. In Richard H. Davis (ed.), Images, Miracles and Authority in Asian Religious Traditions, 55-97. Boulder : Westview Press. 1998c The Jina Bleeds : Threats to the Faith in Medieval Jain Stories. In Richard H. Davis (ed.), Images, Miracles and Authority in Asian Religious Traditions, 121-41. Boulder : Westview Press. Hibbets, Maria Ruth 1999 The Ethics of the Gift: A Study of Medieval South Asian Discourses on Dana. Ph. D. dissertation, Harvard University. Holmstrom, Savitri 1988 Towards a Politics of Renunciation : Jain Women and Asceticism in Rajasthan. M. A. dissertation, University of Edinburgh. Humphrey, Caroline 1985 Some Aspects of the Jain Puja : The Idea of God' and the Symbolism of the Offerings. Cambridge Anthropology 9:3, 1-19. Humphrey, Caroline, and James Laidlaw 1994 The Archetypal Actions of Ritual : A Threory of Ritual Illustrated by the Jain Rite of Worship. Oxford: Clarendon Press. Reprint Delhi : Oxford University Press. Jain Directory 1992 Jain Directory of North America. Boston: Jain Center of Great Boston. Jain Ravindra K. 1999 The Universe as Audience : Metaphor and Community among the Jains of North India. Shimla : Indian Institute of Advanced Study. Jaini, Padmanabh S. 1979 The Jaina Path of Purification. Berkeley : University of California Press. Reprint Delhi : Motilal Banarsidass, 1979.

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Recent Fieldwork Studies of the Contemporary Jains 129 1991 Gender and Salvation : Jaina Debates on the Spiritual Liberation of Women. Berkeley: University of California Press. Reprint Delhi : Motilal Banarsidass. Kelting, M. Whitney 1999 Jain Women's Mandals and the Authority of Recreate Jain Theology. In Wagle and Qvarnstrom, 275-90.. 2001a Constructions of Femaleness in Jain Vernacular Devotional Literature. In Qvarnstrom. 2001b Singing to the Jinas : Jain Laywomen, Mandal Singing, and the Negotiations of Jain Devotion. New York: Oxford University Press. Kuepferle, Paul 1986 The Frontiers of Peace : Jainism in India. Video. Mendham : The Visual Knowledge Corporation. Kumar, Bhuvanendra 1996 Jainism in America. Mississauga : Jain Humanities Press. Laidlaw, James 1985 Profit, Salvation and Profitable Saints. Cambridge Anthropology 9:3, 50-71. 1995 Riches and Renunciation : Religion and Economy among the Jains. Oxford: Oxford University Press. Reprint Delhi : Oxford University Press. Forthcoming A Free Gift Makes No Friends. Journal of the Royal Anthropological Institute. Mahias, Marie-Claude 1985 Delivrance et convivialite : Le systeme culinaire des Jaina. Paris : Editions de la Maison des Sciences de l'Homme. Meister, Michael W. 1995 Sweetmeats or Corpses ? Art History and Ethnohistory. Res : Anthropology and Aesthetics 27, 188-32. 1998 Sweetmeats or Corpses ? Community, Conversion, and Sacred Places.

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130 Contribution of Jainas to Sanskrit and Prakrit Literature In Cort, 111-38. 2000 (Ed.) Ethnography and Personhood : Notes from the field. Jaipur : Rawat Publications. Orr, Leslie C. 1998 Jain and Hindu "Religious Women" in Early Medieval Tamilnadu. In Cort, 187-212. 1999 Jain Worship in Medieval Tamilnadu. In Wagle and Qvarnstrom, 250-74. 2000a Donors, Devotees, and Daughters of God : Temple Women in medieval Tamilnadu. New York: Oxford University Press. 2000b Women's Wealth and Worship : Female Patronage of Hinduism, Jainism, and Buddhism in Medieval Tamilnadu. In Mandakranta Bose (ed.), Faces of the Feminine in Ancient, Medieval, and Modern India, 124-47. New York: Oxford University Press. Qvarnstrom, Olle (ed.) 2001 Jainism and Early Buddhism in the Indian Cultural Context : A Festschrift for Padmanabh S. Jaini. Lund : almqvist and Wiskell Internation. Lund Studies in African and Asian Religions. Reynell, Josephine 1985a Honour, Nurture and Festivity : Aspects of Female Religiosity Amongst Jain Women in Jaipur. Ph. D. dissertation, University of Cambridge. 1985b Renunciation and Ostentation : A Jain Paradox. Cambridge Anthropology 9:3, 20-33. 1987a Prestige, Honour and the Family : Laywomen's Religiosity amongst the Jains in Jaipur. Bulletin d'Etudes Indiennes 5, 313-59. 1987b Equality and Inequality. In N. K. Singhi (ed.), Ideal, Ideology & Practice : Studies in Jainism, 33-58. Jaipur : Printwell. Seeling, Holly 1992a The Jain Tradition in America : Centers, Organizations, and

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Recent Fieldwork Studies of the Contemporary Jains 131 Temples. Unpublished paper for the Pluralism Project, Committee on the Study of Religion, Harvard University. 1992b The Jain Tradition in America : Family Issues. Unpublished paper for the Pluralism Project, Committee on the Study of Religion, Harvard University. 1992c Authority and Transmission in the 'American' Jain Tradition. Unpublished paper for the Pluralism Project, Committee on the Study of Religion, Harvard University, N. Shanta 1985 La voie jaina : Histoire, spiritualite, vie des ascetes pelerines de l'Inde. Paris : 0.E.I.L. 1997 The Unknown Pilgrims : The Voice of the Sadhvis : The History, Spirituality, and Life of the Jaina Women Ascetics. Translation of 1985 by Mary Rogers. Delhi : Sri Satguru Publications. Sri Garib Dass Oriental Series 219. Srivastava, Vinay Kumar 1997 Religious Renunciation of a Pastoral People. Delhi : Oxford University Press. Tongia, V. C. 1991 Changing Pattern of Status of Women in Jain Community : Traditional and Modern Trends in their Status. Indian Journal of Social Research 32, 283-88. Tuschen, Stefanie 1997 Das Bhattaraka-Amt bei dem Digambara-Jainas in Karnataka. Ph. D. dissertation, Philipps-Universitat Marburg. Vallely, Anne 1999 Women and the Ascetic Ideal in Jainism. Ph. D. dissertation, University of Toronto. Wagle, N. K., and Olle Qvarnstrom (editors) 1999 Approaches to Jaina Studies : Philosophy, Logic, Rituals and Symbols.

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132 Contribution of Jainas to Sanskrit and Prakrit Literature Toronto : Centre for South Asian Studies, University of Toronto. South Asian Studies Paper 11. Williams, Raymond 1988 Religions of Immigrants from India and Pakistan : New Threads in the American Tapestry. Cambridge: Cambridge University Press. Zwicker, Thomas A. 1984-5 Unpublished fiedlwork notes in archive of the University of Pennsylvania Museum, Philadelphia. Zwilling, Leonard and Michael J. Sweet 1996 "Like a City Ablaze" : The Third Sex and the Creation of Sexuality in Jain Religious Literature. Journal of the History of Sexuality 6, 35984. Zydenbos, Robert 1987 The Jaina Nun Kavunti. Bulletin d'Etudes Indiennes 5, 387-417. 1992 1993 The Jaina Goddess Padmavati, Jinamanjari 4 :1, 50-62. The Concept of Divinity. University of Toronto, Centre for South Asian Studies. 1992 Roop Lal Jain Lecture. Reprinted in Joseph T. O'Connell (ed.), Jain Doctrine and Practice : Academic Perspectives. Toronto : Centre for South Asian Studies, University of Toronto, 2000. Jaina Goddesses in Kannada Literature. In Alan W. Entwistle and Francoise Mallison, Studies in Soutrh Asian Devotional Literature : Research Papers, 1988-1991, presented at Fifth Conference on Devotional Literature in New Indo-Aryan Languages, 135-45. New Delhi : Manohar; and Paris : Ecole Francaise d'Extreme-Orient. 1994 1999 The Ritual Giving of Food to a Digambara Renunciant. In Wagle and Qvarnstrom, 291-303. 000

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Problems in Learning Prakrit Language* Dinanath Sharma India, in a sense, is a linguistic area, having the largest number of languages of different groups spoken, viz. Indo Aryan, Indo Dravidian, etc. Chronologically Indo Aryan languages are divided into three groups, e.g. (i) Old Indo Aryans, which contain Vedic Chandasa and classical Sanskrit (ii) Middle Indo Aryans containing Pali, Prakrit and Apabhramba. In a loose sense all middle Indo Aryans are called Prakrits, (iii) New Indo Aryans consisting of old Hindi, Gujarati, Bengali, etc. For the study of 0.1.A.'s Vedas and classical Sanskrit, we have got Vedangas and different types of commentaries, of which Sanskrit grammar of Panini and Nirukta of Yaksa are the best instrument. Sanskrit (classical) does not show any development after Panini. Ever since the inception of Indian literature, Sanskrit was the language of scholars for their creative writings and that of the courts. As regards the M.I.A. languages, no literature in Prakrit has been found before Lord Mahavira and Lord Buddha. It is only because Prakrits, though having existence, was not adopted by scholars for their creative writings. When Lord Mahavira and Lord Buddha having got enlightenment, preferred to preach in the language spoken among common people, Prakrits came into light. Thenceforth, we get Prakrits developed with many names, since it was current among common people across the country. Consequently different Prakrits came into being with different names, viz. - Magadhi, Ardhamagadhi, Paisaci, Culika Paisaci, Pali, Sauraseni, Maharastri and Apabhramsa. As regards the learning of these languages, it is practically obvious to face problems due to their multifarious nature. The problems, it seems, must have prevailed long before and therefore efforts have been made to eradicate them. Consequently, we have got a good number of grammars for these languages as we have for Sanskrit. But difference between Sanskrit and Prakrits is that the

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134 Contribution of Jainas to Sanskrit and Prakrit Literature former is having single characteristic. It does not vary from region to region, which enables a student to learn it easily, whereas the latter having different nature, name according to regions, differ from one another in many respects. This is the main problem a student of Prakrit faces. we have got a galaxy of Prakrit grammarians including Vararuchi (Prakrit Prakasha), Purushottama (Prakritanushasana) Hemachandra (Siddhahema-shabdanushasana), Ramasharmatarkavagisha (Prakrita-Kalpataru), Marakandeya (Prakritasarvaswa) and so on. All these grammarians have kept in their mind the student of Prakrit to know the Sanskrit that is the reason, perhaps, that they have not only written their Prakrit grammars in Sanskrit but also have they formed sutras in light of Sanskrit, which, it seems taking the present situation into account, is not proper. Followings are the reasons, that are supposed to have played their vital role for scholars to write th grammars on the basis of Sanskrit : (i) Sanskrit was not only spoken in courts, i.e. as official language an among scholars but also was the language of creative writings from the very beginning of Indian literature. (ii) Centuries after Mahavira and Buddha whose influence brought Prakrits to the kingdoms and scholars, Prakrits did not remain prevailing as is evident from the fact that in Gupta era Sanskrit was on its peak. (iii) It was the essential demand of the time for Jaina Acharyas to adopt Sanskrit for their creative activities to cope with Brahmanas in philosophical encounters. (iv) Prakrit, being always developing and regionwise different, did not have a single form across the country like Sanskrit. Therefore, a student of Prakrits had to go for a number of grammars which was practically difficult if not impossible. On the contrary classical Sanskrit was modelled by Panini (c. 4th century B. C.) and is still prevailing. in modern Prakrit grammars, Prof. R. Pischel's 'A Grammar of the Prakrit Languages!' is worthy of much importance. It starts with what the word Prakrit as a language means. Then it proceeds with explaining how the phonetical changes take place in words, i.e. how the words of Prakrits deviate from Sanskrit equivalents in terms of phonology. Then follow the morphological changes; i.e. how the suffixes of Prakrits are deviated from their Sanskrit equivalents. Pischel deals with every word, giving its equivalent word in

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Problems in Learning Prakrit Language 135 different dialects. 'Introduction to Ardhamagadhi of Prof. A. M. Ghatage treats the Ardhamagadhi grammar the same way as his predecessors have done. Prakritamargopadesika? of Prof. Bechardas Doshi is nothing but a rearrangement of the sutras of Hemacandra's Prakrit grammar and commentary thereof. Prof. Doshi's expertise in the subject, as depicted in the book, is beyond doubt. Apart from these many other grammars have been written by modern scholars, but none of them has attempted for Prakrit syntax covering all sorts Prakrits. They have based Prakrit syntax upon Sanskrit syntax, which is correct to some extent, but there are a lot of differences too. Many cases, for instance have got together in Prakrits. Many of them are used for one another. Infinitive and absolutive are used for each other. Many of the Lakaras have lost. It is, therefore, necessary to have a comprehensive grammar of all Prakrits irrespective of Sanskrit covering word formation, syntay, compound, cpmbination etc., A student of Prakrit should be taught all Prakrits gradually, starting from general Prakrit i.e. Maharastri with all grammatical features mentioned above and be assured that the student is able to understand Prakrit without the help of Sanskrit. Prakrit language and literature is still wanting an authentic and comprehensive dictionary. Prakrit is such a language which has the largest flexibility among all Indo-Aryan languages in terms of direct, denotative and suggestive meanings. Gathasaptasati of Satavahana, for instance has provided many Prakrit gathas to Sanskrit rhetoricians for their examples in denotations and suggestions. There are a number of words which has not yet been included in dictionaries. Anekartha ratnamanjusa4 includes a number of lexicographical treatises, of which Artharatnavali (Astalaksharthi) of Samayasundargani, Gayatrivivaranam of Subhatilaka and 'Savvatha' Sabdarthasamucchaya of Gunavinaya are salient. There are 117 Sanskrit words made from Hoofer, none of which can be claimed grammatically wrong. But unfortunately none of them has been found either in Prakrit or in Sanskrit dictionaries. So a comprehensive dictionary of all Prakrits should be prepared so that the comparative aspect of the words can be seen at a place. Let us hope that Prof. A. M. Ghatage's Prakrit Dictionary under preparation, shall meet the expectations of Prakrit students.

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136 Contribution of Jainas to Sanskrit and Prakrit Literature Unfortunately, we do not have Prakrit texts properly edited, which give room to many doubts about their authenticity particularly the Ardhamagadhi texts, containing Jaina's doctrines and dogmas, do not represent the language, they belong to. Unless the texts are corrected, we cannot make the grammar of the language of the text authentic. Many Mss. are waiting for torch bearers. An expedition should be launched to bring them to light. All important Prakrit texts should be critically edited so as to ascertain the actual form of their language. Prof. K. R. Chandra's expedition to bring the extant Ardhamagadhi language to its actual form shall be a landmark in this process. These are the problems and solutions of development of Prakrit studies in modern age. Annotations : * Presented in the National Seminar on Jain Studies : Appraisal and Possibilities at P. V. Res. Institute, Varanasi, 5-7 April, 1998. 1. Originally written in German and English, Tr. by Prof. Subhadra Jha, Pub. Motilal Banarasidas, Delhi 1981. 2. Published by Gujarat University Granth Nirman Board, Ahmedabad-19. 3. Pub. D, N. Moghe, D. A. School and College Book Stall, Kolhapur 4th ed. 1951. 4. Ed. H. R. Kapadia, Pub. Devchand Lalbhai Jain Pustakoddhar Fund, Surat 1933. ODO

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A Comparative Study of Infinitives and Absolutives Used in the Vedas and Prakrit Dialects* Dinanath Sharma To study the language of the Veda is to study the language of the literature which contains the mental activity of at least three millenia expressed in speech and writing. No one can understand the Indian spiritual life and culture without the insight of Vedic literature, being the oldest Indian literature; In the same way no one can claim to have the complete knowledge of Indian languages without the knowledge of Vedic language. As we try to see the origin of philosophical, cultural, geographical etc. elements in the Vedas, we try to search the lingual elements also in the Vedas, which are prevailing in different subsequent languages and dialects. While doing comparative study of two or more languages, it requires to comprehend all the features of the same which is practically impossible to comprise in a single paper. This paper is, therefore, oriented only to two participles, viz. infinitive and absolutive. The infinitive participle has been used 700 times in the aegveda?. The suffixes of this participles are as follows :Infinitive Suffixes Vedic Uses vandadhyai Fra 37 JEAN at Call 8.579.4) gantave Ano nAvA matInAM yAtaM pArAya gantave (Rgveda 5.46.7) saMhavayitavA 1916119 reafinal gane (31. 1.) jIvase Ata etu manaH punaH jIvase jyok ca sUryaM dRze (#. 80.419.8) dAvane yere una gfarara grah (#. 4.48.8)

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138 Contribution of Jainas to Sanskrit and Prakrit Literature yudhaye ityai yajathAya yotavai atha upa praaid yudhaye dasyum (Rg. 5.30.9) devo no atra savitA nu artha prAsAvIda dvipad pra catuSpadityai (Rg. 10.14.12) abodhi hotA yajathAya devAn (Rg. 5.1.1) agni dveSo yotavai no gRNImasi (Rg. 8.71.15) stuSe sA vAM rAtiH (Rg. 1.122.7) upo emi cikituSo vipRcham (Rg. 7.86.3) ko vidvAM samupagAt praSTumetat (Rg. 1.164.4) yuyota no anapatyani gantoH (Rg. 3.54.8) stuSe vipRcham praSTum gantoH The suffix TT for infinitive participle which is used only five times in the Rgveda out of 700 uses, has become surprisingly the only suffix for infinitive in the classical Sanskrit and mostly in the Middle-Indo Aryans. In the M.I.A.s, there are many other suffixes serving the purpose of infinitive, whose origin can be traced back to Vedic literature. The suffix - ttae, ittae; e.g. Pali kAtave (kartum) Vedic pAtave, pAtavai bhoktave vastave dAtavai Ardhamagadhi pAyae, pivittae bhottae, bhuMjittae vatthae .dAyae In Pali, the Ta suffix of Veda remains unchanged. This should be well noticed that the tave, ttae, ittae suffixes are retaining only in Ardhamagadhi, Pali and Ashokan inscriptions and not in other M. I. A. languagess. The infinitive in-evaM ending devaM (dAtum) in Apabhramsa (Hemcandra 4.441.1) is, according to R. Pischel, derived from the present stem de-daya with the ending a that goes back to-0 = Vedic_a. Thus ad may correspond to Vedic ca. This supposition can be based upon the instrumental case ending in Apabhramsa in -eM (-ena); e.g. - tA etthaMtare asuravimadedaM / dhIriya-Niya -jaNeri valahadde' / / Sanskrit rendering - tataH atrAntare asuravimardaina / dhIrita-nija-janayitrI-balabhadreNa //

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A Comparative Study of Infinitives and.... 139 (Then meanwhile by Balabhadra, the destroyer of devils, pacifying his mother, was told the mother.) Absolutive has been used more than 120 times in the Rgveda and Atharvaveda. Its suffixes are as follows - -- rant pItvA kRtvI - tvAya gatvAya abhyupya AcyA Ahatya - 1 etyA The suffix - All in Ardhamagadhi and Sauraseni, is the direct phonetical change of cal in the Veda and classical Sanskrit; e.g. afgil 31 . Pali retains the - fall as it is; e.g. # Fan ofa (He goes having heard). In addition to the absolutive in - Ardhamagadhi has an absolutive in ttANaM, and tvAna in Pali that presupposes one Vedic tvAnam (pItvAnam). This form, referred to by European grammarians, rests on a printing error in annotation of the Calcutta edition of Panini 7.1.48. The Kasika rightly has ratat. faomi Amg. sutvAna Pali. Vedic absolutive in -tvI and tvInam and gUvI and iSTvInam, pItvInam10 and Kasika thereupon have been retained in Apabhramsa -tvI became -ppi, pi, -ppiNu, -fou-fa, -farmy. As faturfon, wtfon, (frai) Hemacandra 4.442.2. odford (anal), no (Tral), AAfa (farsirai) etc. On the basis of these findings we can easily guess that the Prakrit dialects are, in many respects, directly related to Vedic language dropping the classical Sanskrit aside. Pali, lena dialect, and Ardhamagadhi preserve older forms, than other dialects like Sauraseni Maharastri etc. Apabhramsa, though the last one of M.I.A. languages preserve certain forms corresponding directly to Vedic language. Annotations : * Presented in the Jnana Satra of All Gujarat College and University Sanskrit Teacher's Association held at Somanath from 6th to 7th Sept. 1997.

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140 Contribution of Jainas to Sanskrit and Prakrit Literature 1. dfas 21105241--Arther Anthony Mac Donell. p. 251 and Thef #-#7-379-37.17-anh-3217 378-378-2 -739-9- 9-na nas. Taa: 3.4.9, Astadhyayi 3-4-13. 2. Ibid. pp. 438-445. 3. A Comparative Grammar of the Prakrit Language. Para. 578. 4. j a Tanya farafa fateri cereri 5.61 (Moggattana Vyakarana) u heteroficut by Bhikshu Jagadish Kashyap referring to this sutra has mainly based upon Moggattana Vyakarana being the most comprehensive because of the author's own commentary on it. P. 152. 5. TEIA 37&forme o ato # pp. 47-48. 6. A Comparative Grammar of Pkt. Languages, para 579. 7. 734573, Samdhi 23 Ghatta-5.1. 8. af 110, p. 248. 9. A Comparative Grammar of Pkt. Languages, para 583. 10. Astadhyayi 7.1.48--5aafisa 7. This sutra has been explained by Srisa Candra Vasu as follows-In the Chandas the absolutive seat is irregularly used for seal To the root Vyaj is added ktvA and final A is replaced by -Inam. As iSTavInam devAn for iSTvA can !! the a in the sutra indicates that there are other forms like this as att for uta. Reference Books : 1. Vedic Grammar-A. A. Macdonell, Hindi Tr. Dr. Satya Vrat Shastri, Motilal Banarasidass, Delhi 1994. 2. Y E11001-Bhikshu Jagadish Kashyap, Motilal Banarasidass, Delhi 1993. 3. A Comparative Grammar of Prakrit Languages by R. Pischel, English Tr. by Dr. Subhadra Jha. Motilal Banarsidass, Delhi, 1981. 4 yet 3 for at # - by Dr. K. R. Chandra. Prakrit Jain Vidva Vikas Fun Ahmedabad-15, 1991. 5. 9342f3--Kavi Svayambhu. Ed. Dr. H. C. Bhayani. 6. Siddhanta Kaumudi Vol. II Srisa Candra Vasu, Ed. II 1982, Motilal Banarasidass, Delhi. OOD

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jainAgamoM ke pAThasampAdana meM prAcIna bhASAkIya svarUpa kA punaHsthApana vasantakumAra ma. bhaTTa bhUmikA pAThasamIkSA (Textual Criticism) athavA 'samIkSita pAThasampAdana' (Critical TextEditing) kI soca kucha isa prakAra kI hai / kisI bhI grantha kI eka pratilipi se dUsarI pratilipi meM pATha saMkramita huA hai vaha lahiyAoM ke aneka prakAra ke pramAda ke kAraNa Akasmika kAraNoM se vikRta - khaNDita aura azuddha banA hotA hai / isalie hastalikhita pratoM meM surakSita eka hI kRti ke vividha prakAra ke pAThoM (Text) se' mUla granthakAra dvArA likhita mUlapATha (Original Text) ko anumAna se DhUMDha nikAlanA, aura samaya samaya para praviSTa pAThAntaroM ko sunizcita paddhati se pAdaTIpa meM saMgRhIta karanA, 'samIkSita pAThasampAdana' kahA jAtA hai / 1. pATha sampAdana ke trividha AyAma : mUla granthakAra kA svahastalekha aura Aja upalabdha kisI kI likhI huI hastalikhitaprata (Manuscript ) ke bIca ke pAThasaMkramaNa ( Text- transmitation ) kA itihAsa hameM bilakula ajJAta hotA hai ajJeya hotA hai / aisI sthiti meM kisI eka hastaprata meM prApta jisa tisa kRti ke pATha ko mUlagraMthakAra kA likhA huA mAnanA samucita nahIM hai, kyoMki usI kRti kI dUsare prAnta se prApta hone vAlI hastaprata ke sAtha tulanA karane para una donoM meM bahuta antara dikhAI detA hai / kyoMki prAcIna aura madhya kAlIna bhArata meM pratilipIkaraNa kA kArya yAMtrika na thA isalie mAnava dvArA hue isa pratilipIkaraNa meM kRti kA mUlapATha aneka prakAra se vicalita huA dikhAI detA hai| aisI paristhiti meM koI bhI eka hastalikhita prata ke AdhAra para kisI kRti kA pAThasampAdana yA pATha prakAzana karanA anarthakArI siddha hotA hai / hamAre prAcIna bhASyakAra aura TIkAkAra bhI isa bAta kI gavAhI dete haiM ki unheM paraMparA meM mile kisI bhI kRti ke pATha meM apapATha, pAThAntara, luptAMza aura prakSiptAMza vagairaha dekhane ko milate haiM / usake bAda yUropIya vidvAn jaba prathamabAra saMskRta, pAli, aura prAkRta bhASAoM meM likhe granthoM se paricita hue, aura unhoMne unakA prakAzanakArya hAtha meM liyA taba unhoMne pAThasampAdana kaise kiyA jAya isake kucha siddhAnta taya kie jinakA prAthamika paricaya dete hue DA0 sumitra maMtreza katrejI ne eka pustaka likhI /

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142 Contribution of Jainas to Sanskrit and Prakrit Literature Katre S. M. Introduction to Indian Textual Criticism, Deccan College, Pune, 1954. taduparAnta, prastuta lekha ke lekhaka ne bhI 'saMskRta pANDulipio ane samIkSita pAThasampAdana-vijJAna' (prakA0 sarasvatI pustaka bhaMDAra, ahamadAbAda, 1994) pustaka se isa dizA meM eka prayAsa kiyA hai| - zrI kareMjI ne uparyukta pustaka meM nirUpita paddhati se likhita dastAvejoM se (arthAt hastalikhita pratoM se) pAThasampAdana (Text editing) kA kArya karane ke alAvA, pAThasamIkSA ke kSetra meM kabhI kisI kRti kA kucha aMza hastapratoM se lupta huA ho to usa luptAMza ke lie anya 'sahAyaka sAmagrI' se lupta pAThAMza kA punargaThana (Reconstruction) bhI karanA par3atA hai| (udAharaNa ke lie dekhie The Panchatantra Reconstructed; ed. by Franklin Edgerton; Vol. I & II, American Oriental Society, New Haven, Connecticut, U.S.A. 1924 (bhAga-2 kI prastAvanA) athavA kabhI prAcInatamapATha kA nayA sthityantara utpanna huA ho to aise pATha ke punarvasana kA kArya bhI hAtha meM lenA par3atA hai / isa taraha 'pAThasamIkSA' ke kAryakSetra meM trividha AyAma dikhAI dete haiM / prastuta lekha meM jainAgamoM kI pAThasamIkSA ke sandarbha meM jisa prakAra kI samasyA kI carcA kI gaI hai, vaha kevala hastapratoM se pAThasampAdana karane kI samasyA nahIM hai, balki jainAgamoM ke pATha meM kAlAntara meM jo nayA sthityaMtara paidA huA hai, usake punarvasana (punaH sthApana) kI samasyA mukhya hai, jisakI carcA hama yahA~ kareMge / 2. jainAgamoM kI vividha vAcanAe~ aura bhASAkIya rUpAntara ___ brAhmaNa saMskRti ke vedoM kA, tathA zramaNasaMskRti ke jainAgamoM aura bauddha tripiTakoM ke pATha aise haiM ki jinameM mUla granthakAra kA svahastalekha (Autograph) kabhI thA hI nahIM (donoM saMskRtiyoM ke anuyAyiyoM ne apane apane jJAnarAzi ko kevala zruti paraMparA se sadiyoM taka surakSita rakhane kA prayAsa kiyA hai / ' zramaNa saMskRti ke sAdhU samaya samaya para milate rahe haiM aura apane zrutajJAna ko paraspara jA~ca par3atAla kara use vyavasthita karate rahe haiM / jaise ki bauddhatripiTakoM ke pATha kA sampAdana karane ke lie tIna 'saMgIti'yA~ kI gayI thIM / aisA nirdeza bauddha graMthoM se prApta hotA hai / prathama saMgIti rAjagRha meM, dUsarI vaizAlI meM aura tIsarI samrATa azoka (I0 sa0 pUrva 250) ke samaya meM, yAnI ki buddhanirmANa ke 236 varSa ke bAda pATaliputra meM huI thI / isa tIsarI saMgIti meM bauddhaAgamoM ko lipibaddha kiyA gayA thA / isI taraha se mahAvIra kI vANI ko prathama stara para gautamAdi ziSyoM ne maukhika paraMparA se hI surakSita rakhA / bAda meM dUsare stara para arthAt bhagavAn mahAvIra ke nirvANa ke 160 varSa bAda (yAnI ki. I0 sa0 pUrva 367 meM) candragupta maurya ke samaya meM jo akAla huA thA usake bAda sthUlibhadra ne pATaliputra meM dezabhara ke jaina zramaNoM kA saMmelana bulAyA thA, aura vahA~ sabane ikaTThe hokara zrutajJAna ko vyavasthita kiyA thA / aisA dUsarA saMmelana I0 sa0 300-313 meM Arya skandila ke netRtva meM mathurA (zUrasena) meM bulAyA gayA thA / ThIka usI samaya gujarAta ke valabhI

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jainAgamoM ke pAThasampAdana meM prAcIna bhASAkIya svarUpa kA punaHsthApana 143 zahara meM nAgArjunasUri ne bhI eka pariSada ikaTThI karake Agama kI vAcanA ke lie carcA kI thii| usake bAda I0 sa0 453-466 meM, aura valabhI meM hI, devardhigaNi kSamAzramaNa ke netRtva meM cauthA sammelana bulAyA gayA / usameM mathurA se prApta 'mAthurI vAcanA' ke AdhAra para jaina Agama ko saMkalita karake lipibaddha kiyA gayA / tathA isa samaya jina pAThoM kA samanvaya na ho sakA unako vAyaNAntare puNa (vAcanAntare punaH) (dUsarI kisI vAcanA meM aisA par3hane ko milatA hai / ) aisA kahakara noTa kara liyA gayA yA phira, kucha pAThAntaroM ke lie "nAgArjunIyAstu evaM vadanti / " ityAdi rUpa meM ullekha kiyA gayA / isI samaya 'dRSTivAda' nAmaka grantha ko kahIM se bhI prApta na hone ke kAraNa ucchinna ghoSita kara diyA gayA / veda sAhitya meM zabda kA prAdhAnya hone ke kAraNa, kAlAntara meM vedamaMtroM ke artha ke bAre meM adhika vipratipattiyA~ khar3I huIM kintu unake zabda to sasvara yathAvat adyAvadhi surakSita haiN| jaba ki jainAgamoM meM mahAvIra kI vANI ke zabda kA nahIM, kintu artha kA prAdhAnya svIkRta hai| isalie bhASAkIya dRSTi se usake zabdAtmaka svarUpa meM parivartana hote rahe haiM / jaise ki, bhagavAna mahAvIra ne magadha aura usake AsapAsa ke pradezoM meM jo dharmopadeza kiyA hogA to vaha tAtkAlika ardhamAgadhI bhASA meM hogA / isa taraha anumAna se siddha hotA hai ki jainAgamoM kA bhASAkIya svarUpa ardhamAgadhI bhASA meM nibaddha thaa| bAda meM una AgamoM kA mAthurI vAcanA meM saMkramaNa hone ke kAraNa, vaha zaurasenI bhASA meM upanibaddha huA hogA / aura kAlAntara meM tIsare stara para vaha mahArASTrI prAkRta meM parivartita huA hai / (Aja zvetAmbaroM ke Agama 'jaina mahArASTrI prAkRta' meM haiM / to digambaroM ke mata se jainAgama zaurasenI prAkRta meM upanibaddha haiM / isa taraha jainAgamoM kI do pramukha vAcanAe~ pravartamAna hai / ) / aba jainAgamoM kI bhASA ke sandarbha meM muni zrI puNyavijayajI ma. sA. ke zabdoM ko dekheMge: ... donoM arihaMtoM ne (buddha aura mahAvIra ne) apane upadeza lokabhASA meM grathita ho aisA Agada rakhA thA / isalie bhagavAna mahAvIra kA upadeza gaNadharoM ne usa samaya kI prAkRta bhASA meM grathita kiyA / usa bhASA kA nAma zAstroM meM ardhamAgadhI diyA gayA hai| bAda ke vaiyAkaraNoM ne mAgadhI aura ardhamAgadhI bhASA ke jo lakSaNa banAyeM hai, vaha lakSaNa hamAre pAsa vidyamAna AgamoM meM kvacit hI dekhane ko milate haiM / isa kAraNa prAkRta bhASA kI sAmAnya prakRti ke anusAra yaha bhASA sadA parivartita hotI rahI hogI aisA mAnane kA kAraNa hai, aura jisa kAraNa se zAstroM kI bhASA saMskRta nahIM kintu prAkRta rakhI gaI thI / yAni ki lokabhASA svIkAra huI thI usa kAraNa se bhI loka bhASA jaise jaise badalatI rahI vaise-vaise vaha zAstroM kI bhASA badalanI cAhie yaha anivArya thA ..." "vetAmbaroM ke AgamoM kI bhASA prAcIna kAla meM ardhamAgadhI thI aisA svayaM AgamoM ke hI nirdeza se nizcita hotA hai| kintu Aja to vaiyAkaraNa jise mahArASTrI prAkRta ke nAma se jAnate haiM usa bhASA ke najadIka kI vaha prAkRta hai| isalie Adhunika vidvAna use 'jaina mahArASTrI' nAma deN| haiM / usa bhASA kI samagra bhAva se ekarUpatA, pUrvokta zaurasenI kI taraha, Agama granthoM meM nahIM milatI aura bhASAbheda ke stara spaSTa rUpa se tajjJoM ko dikhAI dete haiM / "6

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144 Contribution of Jainas to Sanskrit and Prakrit Literature isa taraha jainAgamoM ke pATha meM jo bhASAkIya rUpAMtara hote rahe haiM aura Aja upalabdha hote pATha meM ekarUpatA kA jo abhAva pravartamAna hai, usake sthAna para mUla prAcInatama ardhamAgadhI bhASA svarUpa ke pratiSThApana kA prazna Aja dhyAnAkarSaka hai / muni zrI puNyavijayajI aura zrIjambUvijayajI ma. sA. dvArA AgamoM kA pAThasampAdana : praziSTa kRtiyoM ke pAThasampAdana ke caturvidha stara : 1. anusandhAna (Hueristics) 2. saMzodhana (Recension) 3. saMskaraNa (Emendation) aura 4. uccatara samIkSA (Higher Criticism) vAlI paddhati prophesara katre ne (1954) pUrvokta graMtha meM samajhAyI hai / tathA bhANDArakara orienTala risarca insTiTyUTa, pUnA ne I0 sa 1933 meM prakAzita 'mahAbhArata' kI samIkSita AvRtti meM jo paddhati apanAI gaI hai usa Adarza ko sAmane rakhakara muni zrIpuNyavijayajI ma. sAhaba ne (1968 meM) naMdisUtraM anuyoga dvAraM ca0 kA tathA muni zrI jambUvijayajI ma0 sAhaba ne (1977 meM) AcArAMgasUtram ityAdi kA samIkSita pAThasaMpAdana kArya kiyA hai / ina do granthoM kI prastAvanA dekhate hue ina donoM mahAnubhAvoM kI pAThasamIkSA kI sAmagrI aura paddhati nimnavat dikhAI detI hai / 'AcArAMga kI pAThaparaMparA jisameM surakSita rahI hai ve haiM-1. vartamAna meM prApta tADapatrIya aura kAgaja kI hastaprateM, 2. AcArAMga kI sabase prAcIna vyAkhyA 'cUrNi' aura 3. AcArAMga kI sabase prathama zIlAMkAcArya kI saMskRta vRtti / inake alAvA 4. pUrva ke prakAzita vividha saMskaraNa bhI isa samagra sAmagrI se zrI jambUvijayajI ma. sAhaba aura puNyavijayajI ma. sA. ne hastalikhita pratiyoM kA hI mukhyatayA AdhAra liyA hai / uparyukta trividha samagrI meM se kAlAnusAra dekheM to 'cUrNi' sabase adhika prAcIna hai tathA 'zIlAcArya kI saMskRtavRtti' 1100 varSoM pUrva likhI gaI hai / isalie upalabdha hastalikhita pratiyoM se to vaha prAcIna hai hI, kintu 'cUrNi' to 'vRtti' se bhI adhika prAcIna hai / ___ aba, hastalikhitapratoM ke alAvA jo cUNi yA zIlAcArya kI vRtti hai jise pAThasamIkSAzAstra meM 'sahAyaka sAmagrI' (Testimonium) kahate haiM / usameM se vRtti meM prApta pATha ko saMpAdakoM ne adhika mahattva diyA hai / kyoMki 1. vartamAna hastapratiyoM kA pATha vRtti kI pAThaparaMparA ke prAyaH samAna hotA hai tathA 2. Aja prAya: usakA paThana-pAThana meM adhika pracAra hone ke kAraNa, vatti ke adhyAtAoM ke anakalana heta 3. 'vatti' meM prApta pATha ko prAdhAnya diyA hai / muni zrI jambUvijayajI ne 'AcArAMga' ke saMpAdana meM pAThapasaMdagI ke nimnokta siddhAntoM kA pAlana kiyA hai| ka. hastalikhita pratiyoM meM vividha pATha prApta hoM taba koI pATha cUrNi saMmata ho aura koI pATha vRtti saMmata ho to vRttisaMmata pATha ko prAyaH mUla meM svIkAra kiyA hai / (aura dUsare pATha ko pAdaTippaNa meM diyA gayA hai / ) kha. phira bhI cUrNisaMmata pATha kA bhI aneka sthaloM para mUla meM svIkAra kiyA hai /

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jainAgamoM ke pAThasampAdana meM prAcIna bhASAkIya svarUpa kA punaHsthApana 145 ga. hastalikhita pratiyoM meM jo pATha prApta nahIM huA, kintu cUrNi TIkA ke AdhAra para jo pATha atyanta jarUrI lagA, aise pATha ko [ ] isa taraha ke caurasa koSTaka meM unhoMne rakhA muni zrI puNyavijayajI ne naMdisutta aura aNuogadArAI ke saMpAdana ke bAre meM likhA hai ki 'jaba cUrNikAra yA vRttikAra alaga-alaga pAThabhedoM ko svIkAra karake vyAkhyA karate ho taba bRhadvRttikAra ko svIkRta pATha ko hI mUlasUtrapATha ke taura para prAyaH hamane apane saMpAdana meM sthAna diyA hai| zvetAmbara AgamoM ke pAThasaMpAdana meM ina do bahuzruta muniyoMne pAThapasaMdagI ke bAre meM uparyukta jina siddhAntoM ko svIkAra kiyA hai, unameM se do bAteM ubhara kara AtI haiM / 1. hastalikhita pratiyA~, cUrNi aura vRtti-ina tInoM meM se jo prAcInatama mAnI jAtI hai usa cUrNi kA pATha pasaMdagI ke bAre meM dvitIya kramAMka se upayoga kiyA gayA hai / yAnI ki 'prAcInapATha' kI hI sthApanA kA lakSya pradhAna nahIM hai| kintu vRtti saMmatapATha ko prathama se pasaMda kiyA gayA hai (kyoMki vaha paThana pAThana meM upayogI hai) / 2. prakaraNa, vAkya yA vAkyArtha ko susaMgata karane yA paripUrNa karane ke lie yadi 'atyanta jarUrI' lage to vahA~ cUrNi kA pATha [ ] meM joDa diyA hai / isa taraha hastalikhita pratiyoM ke AdhAra para yaha pAThasaMpAdana karane ke bAvajUda bhI, unameM kucha-kucha sthaloM para prathama kramAMka se 'vRtti' kA tathA dvitIya kramAMka se 'cUrNi' kA upayoga kiyA gayA hai / yahA~ 'cUrNisaMmata' prAcInatama pATha prApta hote hue bhI, vaha prAyaH pAdaTippaNa meM hI nirdiSTa hai / isI prakAra jainAgamoM kI bhASA meM ekarUpatA nahIM hai isa tathya se ye donoM saMpAdaka avagata hone ke bAda bhI usameM ekarUpatA aura prAcInatA ke punaH sthApana ke prati udAsIna rahe / 4. pAThaparaMparA ke vaMzavRkSa se sUcita lakSyAMka : sAmAnyatayA, Adhunika pAThasamIkSAzAstra kA yaha Agraha hotA hai ki hastalikhita pratiyoM aura sahAyaka sAmagrIrUpa (TIkA, vRtti ityAdi) granthoM se prApta prAcInatama aura mUlagranthakAra ko abhimata pATha kI pratiSThA karanA tathA anya pAThaparaMparA meM surakSita pAThAntara, prakSepAdi ko 'samIkSaNIya sAmagrI' ke taura para vaijJAnika paddhati se pAdaTIpa meM karanA, ullikhita jisase bhaviSya ke adhyetA ko una tamAma pAThAntarAdi kI jAnakArI eka hI pRSTha para upalabdha ho sake / . jainAgamoM ke sandarbha meM to 'mUla granthakAra kA' (arthAt bhagavAn mahAvIra kA) svahastalekha to kabhI thA hI nahIM, isa vajaha se Adhunika pAThasaMpAdakoM kA yaha lakSya rahanA cAhie ki vaha upalabdha sAmagrI meM se prAcInatama pATha ko (hI) pratiSThita kareM / isa sandarbha meM jainAgamoM kI pAThaparaMparA kA vaMzavRkSa soceM to

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146 bhagavAn mahAvIra ko abhimata aisA AgamoM kA pATha (= mahAvIra kI vANI) bhagavAna mahAvIra ke nirvANa ke 160 varSa ke bAda yAni ki I0 sa0 pUrva 367 meM, pATaliputra meM sthUlabhadra kI baiThaka meM taya huA ardhamAgadhI bhASA meM upanibaddha pATha / eka hI samaya meM ( I0 sa0 313 meM) milI huI do baiThaka mathurA meM valabhI meM 1 Aryaskandila ke netRtvavAlI baiThaka meM nizcita huA pATha (saMbhavata: zaurasenI meM) Contribution of Jainas to Sanskrit and Prakrit Literature I ( mAthurI vAcanA ke AdhAra para) valabhI meM I. sa. 453 yA 466 devardhigaNi kSamAzramaNa kA lipibaddha kiyA huA pATha nAgArjuna ke netRtvavAlI baiThaka meM nizcita huA pATha (jisake kucha aMza unake nAma para pAThAntara ke rUpa meM nirdiSTa haiM / ) ( cUrNi, maladhArI hemacandrasUri zIlAMkAcArya kI vRttiyA~) vyAkhyA graMthoM kI racanA kA samaya zvetAmbara jainoM ko mAnya aisA jaina mahArASTrI meM likhA huA pATha, jo Aja tADapatrIya aura hastalikhita pratiyoM meM prApta hotA hai / uparyukta vaMzavRkSa ke anusandhAna meM koI bhI Adhunika pAThasaMpAdaka ko apanI pAThasamIkSA ke lakSya nimnAnusAra banAne cAhie~ - 1. devardhigaNi kSamAzramaNa dvArA saMgRhIta pATha, jo 'jaina mahArASTrI prAkRta' meM upanibaddha thA, prophesara ke. Ara. candrAjI ke anusAra bhASAkIya dRSTi se tulanA meM adhika arvAcIna kahA jA sakatA hai / usase pUrva najara kareM to sthUlibhadra ne pATaliputra meM 'vyavasthita' kiyA gayA pATha, jo prAcIna ardhamAgadhI meM hogA, usake svarUpa kI gaveSaNA karake, prophesara ke. Ara. candrAjI ke mata se " ardhamAgadhI bhASA meM jainAgamoM kA pATha punaH sthApita karanA cAhie / " kyoMki, pAThasamIkSAzAstra prAcInatama pATha kI zodha kA lakSya lekara pravartita kiyA jAtA hai, (aura aisA karane meM AgamoM meM artha kI dRSTi se kucha hAni nahIM hogI) / nidarza ke rUpa meM kaheM to, jaisA ki DaoN. ke. Ara. candrAjI ne dhyAna AkRSTa kiyA hai, Adhunika saMpAdakoM meM se eka zubriMga ne AgamoM ke pATha meM madhyavartI alpaprANa vyaMjanoM kA lopa aura mahAprANoM kA ha kAra kara diyA hai / (jo arvAcIna prAkRta kA lakSaNa hai / ) tathA dUsare muni zrI jambUvijayajI ne prAraMbhika aura madhyavartI na kAra ke sthAna meM sarvatra Na kAra kara

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jainAgamoM ke pAThasampAdana meM prAcIna bhASAkIya svarUpa kA punaHsthApana 147 diyA hai, jo vAstava meM paravartIkAla kI prAkRta bhASA kA lakSaNa hai / 12 kevala aitihAtika tathya para AdhArita, DaoN. ke. Ara. candrAjI kI prastuti ko yadi dhyAna meM nahIM liyA gayA to koI bhI vyakti jainAgamoM ko bhASAkIya dRSTi se isvIsan / ke bAda kI Adhunika racanA mAnane kI bhUla kara legA / yaha sthiti svAbhAvikarUpa se hI bhayAvaha hai / aura prastuta lekha ke atyalpajJa lekhaka ko aisA pratIta hotA hai ki 'sahAyaka sAmagrI' ke rUpa meM 'cUrNi' meM se prApta pATha yadi upalabdha hastalikhita pratiyoM aura zIlAcAryAdi kI 'saMskRta vRtti' se bhI prAcIna ho to usakI mUlapATha ke rUpa meM pratiSThA karanI cAhie aura vaha pATha durbodha ho to usake arthaghaTana ke lie yatna karanA cAhie / kyoMki pAThasamIkSA kA eka adhiniyama yaha hai ki 'kaThina pATha ko prathama pasaMda karo / ' (Prefer the harder reading) pAThaparaMparA ke upari nirdiSTa vaMzavRkSa ko sUkSma tarka se jA~ceM to 1. 'mAthurI vAcanA' jisakA pATha devardhigaNi kI vAcanA meM pratibiMbita huA hai, vaha aura 2. nAgArjunIya vAcanA, jisake kucha pAThAntaroM ko (hI) noTa kiyA gayA hai, ina donoM kA tulanAtmaka adhyayana karake, pATaliputra kI prathama baiThaka ke prAcInatama pATha kA 'anu-sandhAna' karanA cAhie / kyoMki ukta vaMzavRkSa kI dRSTi se nAgArjunIya pAThaparaMparA sIdhe hI pATaliputra kI pATha-paraMparA kA pratinidhitva karatI hai, (aura vaha bhI valabhI meM se hI prApta huI thI / ) isalie vaha AMzikarUpa se surakSita pATha kA mUlya prAcInatA aura maulikatA ke kAraNa asAdhAraNa hai / adyAvadhi isa dizA meM kisI saMzodhaka ne prayAsa na kiyA ho to vaha bhI karane jaisA hai / iti dik // prAcIna bhASAkIya svarUpa kA punaH sthApana : prophesara ke. Ara. candrAjI ne 'AcArAMgasUtra' ke pAThasaMpAdana meM munizrI jambUvijayajI ke dvArA upayukta hastapratiyoM meM surakSita vividha pAThAntaroM, aura sUtrakRtAMga, isibhAsiyA, uttarAdhyayana, dazavaikAlikAdi prAcInatama granthoM meM se prAcIna ardhamAgadhI bhASA kI lAkSaNikatAoM ko dikhAne kA saphala aura prazaMsanIya prayAsa kiyA hai / unhoMne batAyA hai ki unake niSkarSa pUrvabhArata ke azokakAlIna zilAlekhoM meM prApta bhASA ke svarUpa se samarthita bhI hote haiM / 13 'unake mata se 1. zabda ke madhyavartI vyaMjanoM ka, ta, da, kA lopa na hokara ve vyaMjana yathAvata rahate hoM / 2. aghoSavyaMjana, jaise ki ka, ta, tha kA ghoSIkaraNa hokara anukrama se ga, da aura dha meM parivartana hotA hai / 3. saMyuktAkSara 'jJa' kA 'na' meM parivartana hotA ho vaise (kSetrajJa vagairaha) zabdoM aura 4. saptamI vibhakti ekavacana kA ssi pratyaya jisameM dikhAI detA ho vaise zabda (pAThAntara) jo eka ora AcArAMgAdi kI kisI na kisI hastaprata meM prApta ho, aura dUsarI ora vaha I0 sa0 pUrva 300 ke pUrvabhAratIya azokakAlIna zilAlekhoM kI bhASA ke rUpoM se samarthita bhI ho rahe hoM / vaise pAThAntaroM ko hI prAcInatama ardhamAgadhI kA pATha ginakara samIkSita AvRtti meM sthAna denA cAhie / 14 isa taraha se, jainAgamoM kI vAcanA meM prAcIna ardhamAgadhI ke bhASAsvarUpa kI punaH sthApanA

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148 Contribution of Jainas to Sanskrit and Prakrit Literature kA prazna jaba upasthita huA hai, taba vaha vicArataMtu ko tArkika dRSTi se vistRta karane kA mana ho yaha bhI svAbhAvika hai / isalie eka salAha aisA bhI detA hU~ ki jina saMskRta zabdoM ke tadbhava zabda prAkRta meM bhinna bhinna samaya meM bhinna-bhinna svarUpa meM upayoga meM lie gae haiM, unameM se dhvanizAstra kI dRSTi se jo prAcIna aura prathama tadbhavarUpa kA vizeSa Adara karanA, aura jo rUpa nizcitarUpa se uttaravartI 'kAla kA tadbhavarUpa ho usakA asvIkAra karanA cAhie / udAharaNa ke taura para saMskata dakSiNa zabda leM / usake dakkhiNa, dAkhiNa aura dAhiNo aise vibhinna prAkRtarUpa upalabdha hote haiM / to ina tInoM vaikalpika rUpoM meM se kAlAnukrama kI dRSTi se jo dhvanizAstrIya dRSTi se prathama rUpAntara ho (yAni ki dakkhiNa) usIkA pAThapasaMdagI meM Adara karanA cAhie / - jainAgamoM ke vartamAna meM prApta pAThAMtara adhikatara dhvanizAstrIya dRSTi se prAkRta bhASA ke aise vaikalpika rUpa haiM / ataH unakI pasaMdagI meM bhI kAlAnukrama kI dRSTi se jo prathama parivartana ho usakA vizeSa Adara karanA hI yuktisaMgata hai / isa sandarbha meM aura bhI eka spaSTatA karanA Avazyaka hai ki upalabdha jainAgamoM meM aise vaikalpika rUpoM meM se jo uttaravartIkAla meM vikasitarUpa (udA. ke taura para dAhiNa) ho use sAMkhyika dRSTi se adhika bAra prayukta huA ho aura pUrvakAlika rUpAMtara (udA. dakkhiNa) eka hI bAra prayukta huA ho to bhI usa pUrvakAlika rUpa kA hI svIkAra karanA cAhie kyoMki pAThasamIkSA kA yaha siddhAnta hai ki "hastapratiyoM kI saMkhyA ko nahIM kintu AMtarika aura anulekhanIya saMbhAvanA ko dhyAna meM leM // " 000

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yAkobI ke AcArAMga aura anya AcArAMga ke saMskaraNoM kI pizala ke vyAkaraNa ke sAtha bhASAkIya tulanAtmaka adhyayana zobhanA Ara. zAha pizala mahodaya ne yAkobI ke AcArAMga ke saMskaraNa kA * tathA unake dvArA dI gaI ardhamAgadhI vyAkaraNa kI donoM kI sahAyatA lene kA ullekha apane tulanAtmaka prAkRta vyAkaraNa meM kiyA hai| phirabhI yAkobI ke pAThoM meM jo prayoga pAli ke samAna (arthAt madhyavartI vyaMjanoM meM kisI prakAra kA parivartana nahIM hotA) milate haiM, unakA apane prAkRta vyAkaraNa meM ardhamAgadhI prAkRta ke antargata ullekha hI nahIM kiyA hai, parantu aise prayogoM kA jo mahArASTrI prAkRta se prabhAvita ho gae the, unakA hI ullekha kiyA hai / isa zailI se ardhamAgadhI prAkRta kI maulikatA ko baDI hI hAni huI hai aura ardhamAgadhI Agama graMthoM ke pAzcAtya saMpAdakoM ne pAThoM ke cunAva meM galatI kara dI / arthAt mUla ardhamAgadhI prayogoM ke badale meM mahArASTrI prAkRta se prabhAvita prayogoM ko unhoMne jaina AgamoM ke apane saMskaraNoM meM prAthamikatA dekara mUla ardhamAgadhI bhASA ke viSaya meM eka bhrAnta dhAraNA upasthita kara dI / jaisAki jaina AgamoM ke gahana adhyetA AgamaprabhAkara munizrI puNyavijayajI ke mantavya se (dekhie, unake dvArA sampAdita kalpasUtra kI prastAvanA) bhI yahI pramANita ho rahA hai| ata: ardhamAgadhI prAkRtabhASA (jo sabase prAcIna prAkRtabhASA hai) dhvaniparivartana sambandhI vyAkaraNa saMzodhita karake punaH likhA jAnA cAhie, kyoMki kai vidvAnoM kI dRSTi meM ardhamAgadhI bhASA ko pAli bhASA ke samAna honA batAyA gayA hai / isI sambandha meM hama yAkobI ke AcArAMga ke saMskaraNa aura anya saMskaraNoM tathA pizala ke prAkRta ke tulanAtmaka vyAkaraNa se kucha zabda-prayogoM ke udAharaNa prastuta kara rahe haiM / isase hamArA mantavya spaSTa ho jAyegA / yahA~ para mAtra madhyavartI ta, da, dha vyaMjanoM ke hI udAharaNa diye gae haiM, paraMtu anya vyaMjanoM ke isI taraha ke udAharaNa prastuta kiye jA sakate haiM / __ madhyavartI-ta . yAkobI' sUtra naM. zubiMga majaivi pizala perA naM. acceti 2.1.3 accei acceti accei 163, 493 annatarIo 1.1.2,4 annayarIo annatarIto annayarIo 433

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150 Contribution of Jainas to Sanskrit and Prakrit Literature AuraM 593 AturA 1.2.1 Agato 1.1.1 aNudisAo 1.1.1 AurA AturA Agao . Agato aNudisAo aNudisAto 375 Agao disAo, aNudisAo 375, 413 -ete ee -ete 174 1.1.7, 2.6,6,6 7.5, 2.6, 6; 2.1.5, 2.3, 4.2.1, 5.2.4 1.1.4 5.6.4 169 aNusaMcarai icceyAvanti 174 1.1.7 eyAvanti 357, 396 aNusaMcarai iccetAvaMti eyAvaMti uvarate kiTTati kaMdati kareti 5.5.1 aNusaMcarai aNusaMcarati icceyAvanti iccetAvaMti eyAvantI etAvaMti uvarae uvarae, uvarate kiTTati kandai kaMdati karei 172 -uvarae kiTTai 5.4.3. kiTTai 289 2.5.5 kanda 553 2.5.6 kareDa karei 509 katthati 2.6.5,5,5,5 katthai katthati katthaI 543 khetanne 7.3.2 kheyanne khetaNNe kheyanna 276 gAhAvarti gAhAvai 396 gAhAvarti jIvituM jANati jIviuM jIvIuM 576 jANati jANai 510 7.2.2 gAhAvaI 1.7.1 jIviuM 1.1.1; 2.5.4; 25.4H jANai 3.4.1, 5.6.2 8.2.5 jaggAva 6.1.4 pakuvvai 6.2.3; 7.1.4, parisie 5.1, 6.1, jaggAvatIya jaggAva jaggAvatI pakuvvati parivusite pakuvvati parisite pakuvvai, kuvvati 508 parivusiya 337 paggahitataraM 7.8.11 paggahIyataraM paggahitataragaM paggahiyatara 414

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yAkobI ke AcArAMga aura anya AcArAMga ke saMskaraNoM kI.... 151 pANajAti 4.1.2 pANajAi pANajAtI pANajAi 364 bhavati bhavai bhavati bhavai 203 1.1.1, 2,4; 2.4, 2.3, 5,5; 4.2.2, 5.1.1,1, 2, 2.4, 3.1, 4.1, 5.3, 6.3; 2, 4.1,3, 5.4; 7.6.1,1,1, 2,3,7.7.1,1, 2,2,5; 7.1.3, 3,4.1,1,2, 5.1,1,1 1.2.1 pariyAventi pariyAventi 490 paritAveMti pavuccati paritAveMti pavuccati pavuccai pavuccai 544 1.5.1,1,6.1; 2.2.1, 6.4; 4.1.2 paveditaM paveiyaM paveditaM paveiyaM 349 2.3.6,5.3; 4.2.1; 5.2.2 3.2.4.4,5.2; 6.1.3,3.2; 7.1.3,2.4,5, 4.1,5.1,6.1,2, 7.1 2.5.4 piTTai piDDuti piDDai 543 piDDati pAsati 2.5.5; 5.1.1 pAsai pAsati pAsa 63, 561 pamuccai pamuccati pamuccai 542 pamuccati 3.1.3,2.1, 3.5 parikahijjati 4.1.3,3 pariviciTThati 4.2.2,2 parinAte 5.1.1,1 543 parikahijjai parikahijjai ciTThai pariviciTThati parinAya pariNAta parikahijjai pariviciTThai parinnAya 483 591

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152 Contribution of Jainas to Sanskrit and Prakrit Literature pagabbhati 5.3.3 pagabbhaI pagabbhati pagabbhai 296 nAtaM 1.1.2,4 nAyaM NAtaM nAyaM 349 nAbhijANati 2.4.3 nAbhijANai NAbhijANati nAbhijANai 170 nA'tivattatI 8.1.6 170 duratikkamA 2.5.4 341 nAivattaI NAivattatI nAivattai duraikkamA duratikkamA duraikkama dhUyA, dhUyANaM dhUtA, dhUtANaM dhUyA, dhUyANaM tamhA' ivijjo tamhA'tivijjo tamhAivijjo dhUtA 392 tamhAtivijjo 3.2.1,4.3.3 172 bhagavatA bhagavayA bhagavatA bhagavayA 396, 519 1.1.7, 2.3.5 6.3.2, 7.1.3, 4.1,5.1,6.1,2, 7.1, 8.1.22, 2.16, 3.14,4. 17 bhijjati 3.3.2 bhijjai bhijjati 546 bhijja bhagavao 6.3.3 bhagavao bhagavato 398 6.5.4; 7.2.1 bhUyAI bhUtAI bhUyAI 367 bhagavato bhUtAI mucchati matimayA 1.5.3 mucchai mucchati mucchai 561 7.1.4; 2.5 maimayA matimayA maimayA mannati 3.2.1 mannai maNNati maNNa 489 mahatA 5.4.1 mahayA mahatA mahayA 396 mAtaraM 6.4.3 mAyaraM mAtaraM mAyaraM 392 rAto 8.2.11 rAo rAto rAo 386 vihisai vihiMsati vihiMsai 507 vigizcai vigiMcai vigiJca 561 vihiMsati 1.5.4,6.3 vigicati 3.4.3,3 vijANati . 5.5.5 soNItaM 7.8.9 saheti 1.1.6 vijANati jANai 510 vijANai soNIyaM soNiyaM soNiyaM saheI saheti / sahai 73

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yAkobI ke AcArAMga aura anya AcArAMga ke saMskaraNoM kI..... samAraMbhAveti 1.3.5 samArambhAver3a samajApati 1.3.5 samaNujANai 1.5.2 suNai 3.1.2 sIosiNa samiyA suti sItosiNa samitA hammati hitaM siyA yAkobI AdAya idANi pavayamANA paveditaM 4.4.4 sUtra naM. 2.3.6 6.2.1 udAhu 2.4.4; 5.2.3,3 dhammavidu 3.1.2; 4.3.1 1.6.3 3.3.2 7.8.25 1.2.2 2.3.6, 5.3; 4.1; 4.2.1; 5.2.2,3.2,4.4, 5.2, 6.1.3,3. 2,7.13, 2.4,5,4.1, 5.1,6.1.2, 7.1 paveiyA 1.6.4 paDisaMvedayati 4.2.2 hammai hiyaM siyA zubriMga AyAya yANi uyAhu dhammaviu pavayamANe paveiyaM samArabhAveti samaNujAgati suti sItosiNa madhyavartI-da paveiyA paDasaMveei samitA hammati hitaM sitA maDovi AdAya idANi udAhu dhammavidu pavadamANA paveditaM paveditA paDisaMvedayaMti samArambhAvei 552 510 561 133 samaNujANai sunei sIyosiNa samiyaM hammai hiyaM siyA uyAhu - dhammaviU pizala * AyAe, samAyAe 593 iyANi 144 85 411 218 349 pavamANa paveiyaM 75 paveiyaM paDisaMveyayanti 540 413 94, 134, 141, 417, 464465, 498, 153 perA naM. 349 490.

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154 Contribution of Jainas to Sanskrit and Prakrit Literature vedavI veyavI vedavI veyavI 413 4.4.3; 5.6.2; 6.5.2 harade harae harade harae 366 madhyavartI-dha maDovi pizala' yAkobI' sUtra naM. ahedisAo 1.1.2 adhedisAto adhedisAto ahedisAo pe rA naM. 345, 413 345 adhaM 1.5.2,3 ahaM ahaM ahaM pAdaTIpa: 1. yAbIna AyAganA sUtra naM. sevAmA mAyA che. . Acaranga-Sutra, Erster Srutaskandha, Text, Analyse and Glossar Walther Schubring. Leip-zig : Brockhaus, 1910. 3. AyAraMgasuttaM, prathama zrutaskaMdha, muni jambUvijayaH, zrI mahAvIra jaina vidyAlaya, I0 sa0 1977 / 8. R. Pischel, A Grammar of the Prakrit Languages, Subhadra Jha, M.L.B.D. Publishers Private Limited, Delhi, 1999. 000

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niyukti kI saMkhyA evaM usakI prAcInatA samaNI kusumaprajJA jaina AgamoM ke vyAkhyA graMtha mukhyataH cAra prakAra ke haiM-niyukti, bhASya, cUrNi aura TIkA / niyukti prAcInatama padyabaddha vyAkhyA hai / AcArya bhadrabAhu ne Avazyakaniyukti (gA0 88) meM niyukti kA nirukta isa prakAra kiyA hai-'nijjuttA te atthA jaM baddhA teNa hoi nijjuttI' jisake dvArA sUtra ke sAtha artha kA nirNaya hotA hai, vaha niyukti hai / nizcaya rUpa se samyag artha kA nirNaya karanA tathA sUtra meM hI paraspara saMbaddha artha ko prakaTa karanA niyukti kA uddezya hai / AcArya haribhadra ke anusAra kriyA, kAraka, bheda aura paryAyavAcI zabdoM dvArA zabda kI vyAkhyA karanA yA nartha prakaTa karanA nirukti / niyukti hai / eka prazna sahaja upasthita hotA hai ki jaba pratyeka sUtra ke sAtha arthAgama saMbaddha hai taba phira alaga se niyukti likhane kI AvazyakatA kyoM par3I ? isa prazna ke uttara meM niyuktikAra svayaM kahate haiM 'taha vi ya icchAvei vibhAsiuM suttaparivADI' (Avani 88) sUtra meM artha niyukta hone para bhI sUtrapaddhati kI vividha prakAra se vyAkhyA karake ziSyoM ko samajhAne ke lie niyukti kI racanA kI jA rahI hai / isI gAthA kI vyAkhyA karate hue vizeSAvazyaka bhASyakAra kahate haiM ki zrutaparipATI meM hI artha nibaddha hai ataH arthAbhivyakti kI icchA nahIM rakhane vAle niyuktikartA AcArya ko zrotAoM para anugraha karane ke lie vaha zrutaparipATI hI artha-prAkaTya kI ora prerita karatI hai / udAharaNa dete hue bhASyakAra kahate haiM ki jaise maMkha-citrakAra apane phalaka para citrita citrakathA ko kahatA hai tathA zalAkA athavA aMguli ke sAdhana se usakI vyAkhyA karatA hai, usI prakAra pratyeka artha kA saralatA se bodha karAne ke lie sUtrabaddha arthoM ko niyuktikAra niyukti ke mAdhyama se abhivyakta karate haiM / jinabhadragaNi kSamAzramaNa ne 'icchAvei' zabda kA dUsarA artha yaha kiyA hai ki maMdabuddhi ziSya hI sUtra kA samyag artha nahIM samajhane ke kAraNa guru ko prerita kara sUtravyAkhyA karane kI icchA utpanna karavAtA hai / AcArya haribhadra ne bhI yahI vyAkhyA kI hai / (AvahATI 1 pR0 45) niSkarSataH kahA jA sakatA hai ki niyukti jaina AgamoM ke pAribhASika zabdoM kI vyAkhyA prastuta karane evaM artha-nirdhAraNa karane kA mahattvapUrNa upakrama haiN| . Avazyakaniyukti meM AcArya bhadrabAhu ne 10 niyuktiyA~ likhane kI pratijJA kI hai| unakA krama isa prakAra hai :- 1. Avazyaka, 2. dazavaikAlika, 3. uttarAdhyayana, 4. AcArAMga, 5.

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156 Contribution of Jainas to Sanskrit and Prakrit Literature sUtrakRtAMga, 6. dazAzrutaskaMdha, 7. bRhatkalpa, 8. vyavahAra, 9. sUryaprajJapti, 10. RSibhASita / haribhadra ne 'isibhAsiyANaM ca' zabda kI vyAkhyA meM devendrastava Adi kI niyukti kA bhI ullekha kiyA hai| vartamAna meM ina dasa niyuktiyoM meM kevala ATha niryaktiyA~ hI prApta haiN| aisA saMbhava lagatA hai ki bhadrabAhu ne Avazyakaniyukti meM dasa niyuktiyA~ likhane kI pratijJA kI lekina ve ATha niyuktiyoM kI racanA hI kara sake / dUsarA saMbhAvita vikalpa yaha bhI spaSTa hai ki anya Agama sAhitya kI bhAMti kucha niyuktiyA~ bhI kAla ke aMtarAla meM lupta ho gayIM / isake atirikta piMDaniyukti, oghaniyukti, paMcakalpaniyukti aura nizIthaniyukti Adi kA bhI svataMtra astitva milatA hai / DA0 ghATage ke anusAra ye kramazaH dazavaikAlikaniyukti, Avazyakaniyukti, bRhatkalpaniyukti aura AcArAMganiyukti kI pUraka niyuktiyA~ haiM / isa saMdarbha meM vicAraNIya prazna yaha hai ki oghaniyukti, piMDaniyukti aura nizIthaniyukti jaisI svataMtra evaM bRhatkAya racanA ko Avazyakaniyukti, dazavaikAlikaniyukti aura AcArAMganiyukti kA pUraka kaise mAnA jA sakatA hai ? isa viSaya meM kucha biMduo para vicAra karanA Avazyaka lagatA hai / 1. yadyapi AcArya malayagiri piMDaniyukti ko dazavaikAlikaniyukti kA aMga mAnate hue kahate haiM ki dazavaikAlikaniyukti kI racanA caturdaza pUrvadhara AcArya bhadrabAhu ne kI / dazavaikAlika ke piMDaiSaNA nAmaka pA~caveM adhyayana para bahata vistRta niryakti kI racanA ho jAne ke kAraNa isako alaga svataMtra zAstra ke rUpa meM piMDaniyukti nAma de diyA gayA / isakA hetu batAte hue AcArya malayagiri kahate haiM ki isIlie piMDaniyukti ke Adi meM maMgalAcaraNa nahIM kiyA gayA kyoMki dazavaikAlika ke prArambha meM maMgalAcaraNa kara diyA gayA thA / (piniTI 5.1) lekina isa saMdarbha meM spaSTa rUpa se kahA jA sakatA hai ki maMgalAcaraNa kI paramparA bahuta bAda kI hai / chedasUtra aura mUlasUtroM kA prArambha bhI namaskArapUrvaka nahIM huA hai / maMgalAcaraNa kI paramparA vikrama kI tIsarI zatAbdI ke bAda kI hai| dUsarI bAta malayagiri kI TIkA ke atirikta aisA ullekha kahIM nahIM milatA ataH spaSTa hai ki kevala isa eka ullekha mAtra se piMDaniyukti ko dazavaikAlikaniyukti kA pUraka nahIM mAnA jA sakatA hai| dUsarI bAta dazavaikAlika niyukti ke maMgalAcaraNa kI gAthA kevala hAribhadrIya TIkA meM milatI hai / sthavira agastyasiMha tathA jinadAsa mahattarakRta dazavaikAlika kI cUrNiyoM meM isa gAthA kA koI saMketa nahIM haiN| isase bhI spaSTa hai ki maMgalAcaraNa kI gAthA bAda meM joDI gayI hai / aisA adhika saMbhava lagatA hai ki viSaya-sAmya kI dRSTi se piMDaniyukti ko dazavaikAlikaniyukti kA pUraka mAna liyA gayA / 2. dazavaikAlikaniyukti meM dravyaiSaNA ke prasaMga meM kahA gayA hai ki yahA~ piMDaniyukti kahanI cAhie / isa uddharaNa se spaSTa hai ki bhadrabAhu ne piMDaniyukti kI racanA dazavaikAlikaniyukti se pUrva kara dI thii| 3. piMDaniyukti AcArya bhadrabAhu kRta hai isakA eka pramANa yaha hai ki nibhA (4392) piMDaniyukti kI gAthA hai / cUrNikAra ne isa gAthA ke lie 'esA bhaddabAhukayA nijjuttigAhA' kA ullekha kiyA hai|

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niyukti kI saMkhyA evaM usakI prAcInatA 4. dazavaikAlikaniyukti meM niyuktikAra ne lagabhaga adhyayana ke nAmagata zabdoM kI vyAkhyA adhika kI hai| anya adhyayanoM kI bhA~ti pA~caveM adhyayana meM bhI 'piMDa' aura 'eSaNA' ina do zabdoM kI vyAkhyA kI hai| yadi piMDaniyukti dazavaikAlikaniyukti kI pUraka hai to alaga se niyuktikAra yahA~ gAthAe~ nahIM likhate tathA piMDa zabda ke nikSepa bhI piMDaniyukti meM punarukta nahIM karate / 5. oghaniyukti aura piMDaniyukti ko kucha jaina sampradAya 45 AgamoM ke aMtargata mAnate haiM ataH isa bAta se spaSTa hotA hai ki AcArya bhadrabAhu dvArA isakI svataMtra racanA kI gayI hogI / oghaniyukti kI droNAcArya kI TIkA meM bhI ullekha milatA hai ki sAdhuoM ke hita ke lie caturdaza pUrvadhara bhadrabAhu ne navama pUrva kI tRtIya AcAra-vastu se isakA ni!haNa kiyA / 6. oghaniyukti ko Avazyakaniyukti kA pUraka nahIM kahA jA sakatA kyoMki Avazyakaniyukti kI asvAdhyAya niyukti kA pUrA prakaraNa oghaniyukti meM hai / yadi yaha Avazyakaniyukti kA pUraka graMtha hotA to itanI gAthAoM kI punarukti nahIM hotI / 7. nizItha AcArAMga kI paMcama cUlA ke rUpa meM prasiddha hai kintu Aja isakA svataMtra astitva milatA hai / AcArAMganiyukti kI aMtima gAthA meM niyuktikAra spaSTa ullekha karate haiM ki paMcamalUcA nizItha kI niyukti maiM Age kahU~gA / nizItha cUrNikAra ne bhI apanI maMgalAcaraNa kI gAthA meM kahA hai 'bhaNiyA vimutti cUlA ahuNAvasaro nisIhacUlAe' unake isa kathana se isa graMtha kA pRthak astitva svataH siddha hai anyathA ve aisA ullekha na kara AcArAMganiyukti ke sAtha hI isakI racanA kara dete / 8. isa saMdarbha meM eka saMbhAvanA yaha bhI kI jA sakatI hai ki AcArAMga kI cAra cUlAoM kI niyukti to atyaMta saMkSipta zailI meM hai kintu nizIthaniyukti atyaMta vistRta hai / isakI racanA zailI bhI anya niyuktiyoM se bhinna hai ata: bahuta saMbhava hai ki bhadrabAhu dvitIya ne ise vistAra dekara isakA svataMtra mahattva sthApita kara diyA ho / AcArya bhadrabAhu jahA~ dasa niyuktiyA~ likhane kI pratijJA karate haiM, vahA~ nizItha kA nAmollekha nahIM hai / yaha ciMtana kA prArambhika bindu hai / abhI isa bAre meM aura adhika gahana ciMtana kI AvazyakatA hai / 9. paMcakalpaniyukti ko bhI bRhatkalpaniyukti kI pUraka niyukti nahIM mAnA jA sakatA hai| aisA adhika saMbhava lagatA hai ki AcArya bhadrabAhu ne 'kappa' zabda se paMcakalpa aura bRhatkalpa ina donoM niyuktiyoM kA samAveza kara diyA ho / niyukti kI prAcInatA kisI bhI graMtha ke racanAkAla kA nirdhAraNa apanA viziSTa mahattva rakhatA hai / racanAkAla ke nirdhAraNa meM lekhaka ke jIvana kA gaharA saMbaMdha rahatA hai / racanAkAra kA samaya nirdhArita hone ke bAda usakI kRti kA racanA-kAla nirdhArita karanA kaThina nahIM hotA / bhadrabAhu nAma ke do AcArya vizeSa rUpa se prasiddha haiM / donoM ne hI sAhitya-sRjana ke kSetra meM kArya kiyA isalie

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158 Contribution of Jainas to Sanskrit and Prakrit Literature prAmANika srota ke binA Aja yaha nizcaya kara pAnA atyanta kaThina hai ki mUla niyuktikAra kauna hue ? vyAkhyA-sAhitya meM aneka aise pramANa milate haiM, jo bhadrabAhu prathama ko niyuktikAra siddha karate haiM / pAzcAtya vidvAn viMTaranitsa aura hIrAlAla kApaDiyA0 bhadrabAhu prathama ko niyuktikAra ke rUpa meM svIkAra karate haiM / niyukti kI viSaya-vastu evaM aitihAsika ghaTanA prasaMgoM ke AdhAra para kucha vidvAnoM kA maMtavya hai ki niyuktiyoM ke racanAkAra bhadrabAhu dvitIya hone cAhie / unakA mAnanA hai ki bhadrabAhu dvitIya se pUrva niyuktiyoM kA koI vyavasthita rUpa nahIM thA / prakIrNaka rUpa se guru apane ziSya ko mUla sUtra kA jJAna karAne ke lie padyabaddha vyAkhyA kara dete lekina bhadrabAhu dvitIya ne unheM vyavasthita karake graMtha kA AkAra diyA / isa saMdarbha meM paMDita dalasukhabhAI mAlavaNiyA kA maMtavya bhI paThanIya hai / hamAre abhimata se mUla niyuktikAra bhadrabAhu prathama the / bhadrabAhu dvitIya ne usako vistAra yA vyavasthita rUpa pradAna kiyA / isa abhimata kI puSTi meM nIce kucha hetu prastuta kie jA rahe haiM - 1. mUlAcAra meM Avazyakaniyukti kI aneka gAthAe~ pAyI jAtI haiM / AcArya vaTTakera ne spaSTa rUpa se Avazyakaniyukti kA ullekha kiyA hai AvassayanijjuttI, vocchAmi jahAkama samAseNaM / AyariyaparaMparAe, jahAgadA ANupuSvIe // (mUlA. 503) ukta ullekha se spaSTa hai ki AcArya paramparA se unheM jo Avazyakaniyukti prApta huI hai, usakA ullekha unhoMne mUlAcAra meM kiyA hai / mUlAcAra meM spaSTa kahA hai ki niyukti kI niyukti (arthAt Avazyaka niyukti kI saMkSipta niyukti) mere dvArA kahI gayI hai / vistAra se jAnane ke lie aniyoga (arthAt anuyoga) se jAnanA cAhie / 12 yahA~ aniyoga zabda Avazyakaniyukti ke lie prayukta huA hai, aisA pratIta hotA hai kyoMki Avazyakaniyukti meM anuyoga ke dvArA hI hara viSaya kI vyAkhyA huI hai| mUlAcAra meM niyukti sAhitya evaM prakIrNaka kI aneka gAthAe~ zabdazaH milatI haiN| kevala zaurasenI bhASA kA prabhAva una gAthAoM meM spaSTa dikhAI detA hai / paMDita sukhalAlajI saMghavI ne mUlAcAra ko saMgraha graMtha mAnA hai / 13 narottamadAsa ne ise saMpAdita graMtha mAnA hai, jisakA kAla tIsarI zatAbdI ke lagabhaga svIkAra kiyA hai / 14 muni darzanavijayajI ne mUlAcAra ko zvetAmbara jaina graMthoM se uddhRta mAnA hai / 15 ina abhimatoM se spaSTa hai ki bhadrabAhu prathama dvArA racita Avazyakaniyukti se AcArya vaTTakera ne sAmAyikaniyukti kI gAthAe~ lI haiM / isake atirikta mahAvIra ke bAda AcArya bhadrabAhu aise AcArya hue jinheM donoM paramparAe~ samAna rUpa se mahattva detI haiM ataH yaha to saMbhava lagatA hai ki bhadrabAhu prathama kI gAthAoM ko vaTTakera ne apanI racanA meM sthAna diyA ho para vaTTakera kI racanA ko bhadrabAhu dvitIya ne liyA ho, yaha bAta tarka-saMgata nahIM lagatI kyoMki usa samaya taka saMghabheda spaSTa rUpa se ho gayA thA ataH AdAna-pradAna kI sthiti saMbhava nahIM thI / 16 2. niyuktiyA~ AgamoM kI prathama vyAkhyA hai| niyuktiyoM ke bAda bhASya, cUrNi, 'TIkA Adi

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niyukti kI saMkhyA evaM usakI prAcInatA 159 likhe gaye / ataH niyukti aura anya vyAkhyA sAhitya ke bIca meM samaya kA paryApta aMtarAla honA cAhie / kyoMki usa samaya Aja kI bhA~ti prakAzana evaM pracAra-prasAra kI suvidhA nahIM thI / maukhika paramparA yA hastapratiyoM ke AdhAra para kisI bhI graMtha kA jJAna kiyA yA karAyA jAtA thA / aisI sthiti meM hastalikhita kisI bhI graMtha ko prasiddha hone meM kama se kama eka zatAbdI kA samaya laga hI jAtA hai / bhASya kA racanAkAla cauthI-pA~cavIM zatAbdI mAnA jAtA thA / jaba bhASya kA racanAkAla vikrama kI cauthI zatAbdI kA hai phira niyuktiyoM kA kAla chaThI zatAbdI kaise. ho sakatA hai kyoMki niyuktiyA~ bhASya se pUrva kI racanA hai / ataH kahA jA sakatA hai ki niyukti kA samaya vIra-nirvANa kI dUsarI zatAbdI, bhASya kA samaya vikrama kI cauthI-pA~cavIM, cUrNi kA sAtavIM tathA TIkA kA AThavIM se terahavIM zatAbdI kA samaya yuktisaMgata pratIta hotA hai / AcArya siddhasena kSamAzramaNa kA samaya pA~cavIM zatAbdI ke AsapAsa mAnA jAtA hai / jaba ki bhadrabAhu dvitIya kA samaya chaThI zatAbdI hai / 3. nizItha cUrNi8 meM nirdiSTa 'je bhaNiyA bhaddabAhukayAe gAhAe sacchaMdagamaNAiyA tiNNi pagArA te ceva siddhaseNakhamAsamaNehiM phuDatarA kareMtehiM ime bhaNitA' ullekha se spaSTa hai ki bhadrabAhu kRta gAthA para siddhasena kSamAzramaNa vyAkhyA kara rahe haiM / yadi bhadrabAhu dvitIya ko mUla niyuktikAra mAnA jAe to phira yaha ahaM prazna khar3A hotA hai ki bhadrabAhu dvitIya kI racanA para unase pUrvavartI AcArya siddhasena kSamAzramaNa vyAkhyA yA bhASya kaise likha sakate haiM ? 4. bhadrabAhu dvitIya ne niyukti kI racanA kI, aisA ullekha spaSTataH kahIM nahIM milatA kintu caturdaza pUrvadhara bhadrabAhu kA niyuktikAra ke rUpa meM aneka sthAnoM para ullekha milatA hai / maladhArI hemacandra, AcArya mallavAdI, AcArya malayagiri, AcArya zIlAMka aura kSemacandrasUri ne caturdazapUrvI bhadrabAhu kA niyuktikAra ke rUpa meM ullekha kiyA hai / darzana parISaha ke saMdarbha meM niyuktikAra ne ASADhabhUti kA udAharaNa diyA hai / TIkAkAra zAntyAcArya ne spaSTa ullekha kiyA hai ki ina 22 parISahoM ke udAharaNoM meM kucha udAharaNa niyuktikAra ke pazcAdbhAvI haiM / kintu unake AdhAra para yaha AzaMkA nahIM karanI cAhie ki ye kisI anya vyakti dvArA racita hai / isakA hetu dete hue zAntyAcArya kahate haiM ki AcArya bhadrabAhu caudaha pUrvavit aura zrutakevalI the ataH ve traikAlika viSayoM ke jJAtA the / 29 5. viMTaranitsa ke anusAra dazAzrutaskaMdha ke atirikta sabhI niyuktiyA~ caturdazapUrvI prathama bhadrabAhu dvArA likhI gayIM / isakA kAraNa batAte hue ve kahate haiM ki isakI prathama gAthA meM bhadrabAhu prathama ko vaMdanA kI gayI hai / bhadrabAhu dvitIya ko niyuktikAra mAnane vAloM kA bhI sabase prabala pramANa yahI hai ki dazAzrutaskaMdhaniyukti kI prathama gAthA vaMdAmi bhadrabAhuM. meM bhadrabAhu prathama ko vaMdanA kI gayI hai / yadi ve svayaM niyuktikAra hote to svayaM ko vaMdanA kaise karate ? isa prazna ke samAdhAna meM yadi Agama-sAhitya ko dekheM to jJAta hotA hai ki maMgalAcaraNa kI paramparA bahuta bAda kI hai yadi kahIM hai to vaha bhI lipikartAoM dvArA likhA gayA pratIta hotA hai / dUsarI bAta AcArya bhadrabAhu ne Avazyakaniyukti meM paMcajJAna ke mAdhyama se maMgalAcaraNa

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Contribution of Jainas to Sanskrit and Prakrit Literature kara diyA / anya niyuktiyoM kI maMgalAcaraNa kI gAthAe~ dvitIya bhadrabAhu yA unake bAda ke AcAryoM dvArA jor3I gayI pratIta hotI haiM / AcArAMganiyukti ke maMgalAcaraNa kI prathama gAthA cUrNi meM vyAkhyAta nahIM hai tathA TIkAkAra zIlAMka ne 'aNuyogadAyage' kA artha caturdaza pUrvadhara niyuktikAra kiyA hai / dazavaikAlika ke maMgalAcaraNa kI gAthA bhI agastyasiMha aura jinadAsa dvArA vyAkhyAta nahIM hai / isake atirikta uttarAdhyayana, nizItha Adi niyuktiyoM meM maMgalAcaraNa kI gAthAe~ milatI hI nahIM haiM / ina saba pramANoM se saMbhava lagatA hai ki maMgalAcaraNa kI gAthAe~ dvitIya bhadrabAhu kI haiM aura yaha bahuta adhika saMbhava hai ki (vaMdAmi bhaddabAhuM) vAlI gAthA paMcakalpabhASya se lekara prasaMgavaza dazAzrutaskaMdha kI niyukti meM joDa dI gayI hai kyoMki cheda sUtroM kI anya tIna niyuktiyA~-nizItha, vyavahAra aura bRhatkalpa to bhASya meM mila gayIM kintu dazA zrutaskaMdha kI niyukti svataMtra rahI / dazAzrutaskaMdha ke racayitA svayaM bhadrabAhu prathama the ataH maMgalAcaraNa ke rUpa meM gAthA lipikartAoM yA bAda ke AcAryoM dvArA isa niyukti meM joDa dI gaI hai / paMcakalpabhASya meM isa gAthA kI prAsaMgikatA bhI lagatI hai tathA isa gAthA kI vistRta vyAkhyA bhI milatI hai / isa viSaya meM aura bhI adhika gahana cintana Avazyaka hai / 6. bhadrabAhu dvitIya ko niyuktikAra mAneM to ve maMgalAcaraNa ke rUpa meM avazya kisI iSTa kI smRti yA unheM vaMdanA karate kyoMki vikrama kI tIsarI zatAbdI meM maMgalAcaraNa kI vidhivat paramparA prArambha ho gaI thI / umAsvAti ne jisa prakAra 'samyagdarzanajJAnacAritrANi mokSamArgaH' se tattvArtha sUtra kA prArambha kiyA vaise hI bhadrabAhu prathama ne Avazyakaniyukti meM paMcajJAna ke varNana ko hI maMgalAcaraNa ke rUpa meM prastuta kiyA hai / graMtha ke prArambha meM maMgalAcaraNa ke isa rUpa ko dekhakara bhI kahA jA sakatA hai ki yaha bhadrabAhu prathama kI racanA honI cAhie / 7. oghaniyukti ke prArambha meM maMgalAcaraNa ke rUpa meM arhat, caudahapUrvI, gyAraha aMgoM ke dhAraka aura saba sAdhuoM ko vaMdanA kI gayI hai / gAthA kI vyAkhyA meM TIkAkAra droNAcArya ne eka prazna uThAyA hai ki bhadrabAhu svAmI caturdazapUrvI the phira unhoMne apane se nyUna dazapUrvI Adi ko vaMdanA kyoM kI ? prazna ko samAhita karate hue ve svayaM kahate haiM ki dazapUrvI Adi zrutaparamparA kI avyavacchitti meM yogabhata banate haiM ataH gaNAdhikya ke kAraNa unheM namaskAra karanA doSayukta nahIM hai / punaH TIkAkAra ne prazna upasthita kiyA ki gyAraha aMgoM ke dhArakoM ko namaskAra kyoM kiyA gayA hai ? isake samAdhAna meM ve kahate haiM ki oghaniyukti caraNakaraNAtmaka hai / gyAraha aMgoM ke dhAraka caraNakaraNa yukta hote haiM kyoMki aMga caraNakaraNAnuyoga ke aMtargata haiM / upayogitA ke kAraNa unako namaskAra karanA ucita hai / sAdhuoM ko namaskAra isalie kiyA gayA hai cUMki ve caraNakaraNa ke niSpAdaka haiM / 20 sAmAnya dRSTi se bhI yaha bAta asaMbhava nahIM lagatI kyoMki Aja bhI AcArya, upAdhyAya namaskAramaMtra meM apane se choTe pada (muni) ko namaskAra karate haiM / uparyukta uddharaNa se yaha to spaSTa hai ki droNAcArya ke samaya taka niyukti ke racanAkAra vivAdAspada ho gae the / caturdazapUrvI bhadrabAhu ko niyuktikAra na mAnane kI paramparA bhI thI / kintu TIkAkAra droNAcArya ne atyaMta vistAra se isa mata kA nirAkaraNa karake bhadrabAha prathama ko hI niryaktikAra ke rUpa meM sthApita kiyA hai / /

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niyukti kI saMkhyA evaM usakI prAcInatA 161 ina uddharaNoM ko prastuta karane kA tAtparya yaha nahIM hai ki bhadrabAhu prathama ne hI niyuktiyA~ likhIM / isa saMdarbha meM hamArA spaSTa abhimata hai ki bhadrabAhu prathama dvArA likhita saMkSipta niyuktiyoM ko vyavasthita rUpa dene tathA kucheka prAsaMgika gAthAoM kI padyabaddha vyAkhyA karane kA sArA zreya bhadrabAhu dvitIya ko hI hai / isa tathya kI puSTi meM kucha hetu prastuta haiM : 1. uttarAdhyayana niyukti meM bAvIsa parISahoM kI kathA kA saMketa evaM vyAkhyA milatI hai / paMDita dalasukhabhAI ke anusAra 88 evaM 89-ye do gAthAe~ hI mUla niyukti kI haiM kyoMki inameM 22 pariSahoM kI kathA kA saMketa hai / 90-141 taka kI 51 gAthAoM kA vistAra bAda meM kiyA gayA pratIta hotA hai kyoMki niyuktikAra kisI bhI kathA yA viSaya kA itanA vistAra nahIM karate / TIkAkAra zAntyAcArya ne aneka sthaloM para ina gAthAoM ke lie niyuktikRd kA ullekha kiyA hai / jaise idAnIM niyuktikAra eva...kSutparISahodAharaNamAha TIkAkAra ke isa uddharaNa se spaSTa hai ki zAntyAcArya ke samaya taka ye gAthAe~ niyukti ke rUpa meM prasiddha ho cukI thIM / yahA~ yaha spaSTa saMbhAvanA kI jA sakatI hai ki bhadrabAhu dvitIya ne ina kathA-saMketoM ke AdhAra para ziSyoM kI spaSTatA ke lie ina gAthAoM kI bAda meM racanA kI ho / 2. nizItha cUrNi meM aneka sthaloM para yaha ullekha milatA hai ki 'imA bhaddabAhusAmikatA vakkhANagAhA' (nibhA 292) nizIthabhASya meM 205 kI gAthA dvAragAthA hai jo saMbhavata: prathama bhadrabAhu dvArA racita hai / lekina isakI vyAkhyA dvitIya bhadrabAhu ne kI hai / gA0 207 kI utthAnikA meM cUrNikAra kahate haiM-'sAgaNiyaNikkhittadArANaM doNha vi bhaddabAhusAmikatA prAyazcittavyAkhyAnagAthA 208vIM gAthA kI utthAnikA meM bhI 'bhaddabAhusAmikatA vakkhANagAhA' kA ullekha hai / yahA~ yaha saMbhAvanA kI jA sakatI hai ki prathama bhadrabAhu kI dvAragAthA para dvitIya bhadrabAhu ne vyAkhyAnagAthA likhI ho / 3. nizItha bhASya 545 kI utthAnikA kA ullekha bhI isa dizA meM socane ke lie prerita karatA hai / vahA~ spaSTa ullekha hai ki siddhaseNAyarieNa jA jayaNA bhaNiyA taM ceva saMkhevao bhahabAhU bhaNNati isa uddharaNa se spaSTa hai ki yahA~ dvitIya bhadrabAhu kI ora saMketa hai / prathama bhadrabAhu to siddhasena kI racanA kI vyAkhyA nahIM kara sakate kyoMki ve unase bahuta prAcIna haiM / bRhatkalpabhASya meM bhI gA0 2611 ke pUrva TIkAkAra ullekha karate haiM-'yA bhASyakRtA savistaraM yatanA proktA tAmeva niyuktikRdekagAthayA saMgRhyAha' yaha uddharaNa vidvAnoM ke cintana yA UhApoha ke lie prastuta hai / isake AdhAra para yaha spaSTa saMbhAvanA kI jA sakatI hai ki AcArya siddhasena dvitIya bhadrabAhu se pUrva pA~cavIM zatI ke uttarArdha meM ho gae the / dvitIya bhadrabAhu ke samakSa niyuktiyA~ tathA una para likhe gaye kucha bhASya bhI the| 4. bRhatkalpa aura nizItha bhASya meM aneka sthAnoM para 'purAtaNI gAhA' yA 'ciraMtaNA gAhma' kA saMketa milatA hai / ye gAthAe~ bhadrabAhu prathama kI pratIta hotI haiM / nizItha meM eka sthAna para ulkha milatA hai ki esA ciraMtaNA gAhA, eyAe ciraMtaNagAhAe imA bhaddabAhusAmikatA vakkhANagAhA isa uddharaNa se spaSTa hai ki bhadrabAhu dvitIya se pUrva unake sAmane saMkSepa meM samasta

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162 Contribution of Jainas to Sanskrit and Prakrit Literature niyuktiyA~ thIM / ciraMtana evaM purAtana vizeSaNa prAcInatA kA dyotaka hai ataH yaha bhI bhadrabAhu prathama kA saMketa detA hai / aisA saMbhava lagatA hai ki nAma sAmya ke kAraNa donoM bhadrabAhu meM aMtara spaSTa nahIM ho sakA / 5. dazavakAlika ke prathama adhyayana kI niyukti kI aMtima gAthA (124) meM kahA hai ki dumapuSpikA kI saMkSipta niyukti aura (vibhASA) bhASya varNita kiyA gayA hai| jina aura (sarvAkSarasannipAtalabdhi se yukta) caturdazapUrvI vistAra se isakA artha kathana karate haiM / isa gAthA kI anuprekSA karane se yaha spaSTa hai ki gAthA ke pUrvArddha meM 'nijjuttisamAso' aura 'vibhAsA' ina do zabdoM kA prayoga huA hai / ya ca kA vAcaka hai ataH yaha vibhAsA ko niyukti se alaga karatA hai / yahA~ vibhAsA zabda bhASya kA vAcaka hai / aisA adhika saMbhava lagatA hai ki prathama adhyayana kI niyukti kA vistAra aura bhASya dvitIya bhadrabAhu dvArA likhA gayA hai / cUrNi meM prathama adhyayana kI kevala 55 gAthAe~ hI haiM jabaki TIkA meM lagabhaga 151 gAthAe~ haiM / isa gAthA se spaSTa hai ki bhadrabAhu dvitIya ne hI bhadrabAhu prathama kI racanA kI saMkSepa meM vyAkhyA evaM bhASya kiyA 6. bhadrabAhu prathama kI racanA ko hI bhadrabAhu dvitIya ne vistAra diyA isa tarka ke samarthana meM yaha hetu bhI vidvAnoM ko kucha socane ko majabUra karatA hai / AcArAMganiyukti kI aMtima tIna gAthAoM ke bAre meM cUrNi meM koI saMketa yA vyAkhyA nahIM hai / AcArAMganiyukti gA0 366 meM ullekha hai ki 'paMcamacUlanisIhaM tassa ya uvari bhaNIhAmi' isameM nizIthaniyukti likhane kI pratijJA kA saMketa hai / Avazyakaniyukti meM jahA~ niyukti kathana kI pratijJA hai vahA~ nizIthaniyukti kA ullekha nahIM hai / adhika saMbhava lagatA hai ki aMtima tIna gAthAe~ bhadrabAhu dvitIya dvArA nirmita hoM tathA nizIthaniyukti likhane kA saMkalpa bhI unhoMne kiyA ho / nizIthaniyukti kI racanA zailI anya niyuktiyoM se bilkula bhinna hai / ata: bahuta saMbhava hai ki yaha bhadrabAhu dvitIya dvArA likhI gayI ho / 7. muni zrI puNyavijayajI ne aneka pramANoM ke AdhAra para yaha siddha kiyA hai ki upalabdha niyuktiyoM ke kartA bhadrabAhu prathama nahIM apitu prasiddha jyotirvid varAhamihira ke bhAI dvitIya bhadrabAhu haiM / 22 phira bhI ve isa bAta ko svIkAra karate haiM ki jaba maiM yaha kahatA hU~ ki upalabdha niyuktiyA~ dvitIya bhadrabAhu kI haiM, zrutakevalI bhadrabAhu kI nahIM taba isakA tAtparya yaha nahIM ki zrutakevalI bhadrabAhu ne niyuktiyA~ likhI nahIM / merA tAtparya kevala itanA hI hai ki jisa aMtima saMkalana ke rUpa meM Aja hamAre samakSa niyuktiyA~ upalabdha haiM, ve zrutakevalI bhadrabAhu kI nahIM hai / isakA artha yaha nahIM ki dvitIya bhadrabAhu ke pUrva koI niyuktiyA~ thI hI nahIM / niyukti ke rUpa meM Agama vyAkhyA kI paddhati bahuta purAnI hai / isakA patA hameM anuyogadvAra se calatA hai / vahA~ spaSTa kahA gayA hai ki anugama do prakAra kA hotA hai / 'suttANugama aura nijjuttiaNugama / ' pAkSika sUtra meM bhI 'sanijjuttie' aisA pATha milatA hai / ... aisI sthiti meM zrutakevalI bhadrabAhu ne niyuktiyoM kI racanA kI, isa paramparA ko nirmUla mAnane kA koI kAraNa

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niyukti kI saMkhyA evaM usakI prAcInatA nahIM hai / 23 ___ naMdI sU0 ke hAribhadrIya TippaNaka (pR0 161) meM ullekha hai ki bhadrabAhu svAmI Adi sthaviroM ne Avazyakaniyukti Adi zrutagraMthoM kI racanA kI / isa kathana se aisA dhvanita hotA hai ki kevala bhadrabAhu ne hI niyukti kI racanA nahIM kI anya AcAryoM kI bhI isakI racanA meM sahabhAgitA rahI hai / niyukti-sAhitya meM Arya vajra, pAdalipta, kAlakAcArya, siMhAcArya, somadeva, phalgurakSita Adi kA varNana bAda meM jor3A gayA hai / isake saMvardhana meM dvitIya bhadrabAhu ke atirikta anya AcAryoM kA yoga bhI saMbhAvita hai / naimittika bhadrabAhu niyuktiyoM ke kartA nahIM hai isa pakSa meM DaoN0 sAgaramalajI jaina kA yaha tarka bhI atyaMta mahattvapUrNa hai -'yadi niyuktiyA~ naimittika bhadrabAhu kI (vikrama kI chaThI sadI uttarArdha) kI racanAe~ hotI to unameM vikrama kI tIsarI sadI se lekara chaThIM sadI ke bIca ke kisI na kisI AcArya evaM ghaTanA kA ullekha bhI, cAhe saMketa rUpa meM hI kyoM na ho, avazya hotA / anya kucha bhI nahIM to mAtharI evaM valabhI vAcanA ke ullekha avazya hote. kyoMki naimittika bhadrabAhu unake bAda hI hue hai / ve valabhI vAcanA ke Ayojaka devaddhigaNi ke to kaniSTha samakAlika haiM, ataH yadi ve niyuktikartA hote to valabhI vAcanA kA ullekha niyuktiyoM meM avazya karate / 24 AcArAMganiyukti gA0 223, 224 meM guNazreNI vikAsa kI dasa avasthAoM kA varNana hai / AcArAMganiyukti se hI yaha prakaraNa tattvArthasUtra (9/47) meM saMkrAMta huA hai, guNazreNI vikAsa kI dasa avasthAoM kA varNana bhI niyukti kI prAcInatA ko siddha karatA hai kyoMki vikrama kI tIsarI zatAbdI taka guNasthAnoM kA vyavasthita vikAsa ho gayA thA / kintu niyukti sAhitya meM 14 guNasthAnoM kA koI ullekha nahIM milatA / DaoN0 sAgaramalajI jaina kA abhimata hai ki AcArAMga meM guNazreNI vikAsa saMbaMdhI ye donoM gAthAe~ pUrvasAhitya yA karma sAhitya ke kisI prAcInagraMtha se avatarita pratIta hotI haiM / AcArAMganiyukti se ye gAthAe~ SakhaMDAgamakAra ne lI haiM kyoMki SaTkhaMDAgama yApanIya kRti hai / yApanIyoM meM niyuktiyoM ke adhyayana kI paramparA thI jaise mUlAcAra Adi meM Avazyaka niyukti kI aneka gAthAe~ haiM / bhASA-zailI kI dRSTi se bhI niyukti kI gAthAe~ prAcIna siddha hotI haiM / niyukti sAhitya meM nikSepa paddhati kA vizeSa rUpa se upayoga haA hai. yaha vyAkhyA kI prAcIna paddhati rahI hai ise chaThI zatAbdI kI vyAkhyA zailI kA aMga nahIM mAnA jA sakatA / niSkarSa kI bhASA meM kahA jA sakatA hai ki vIra-nirvANa kI dUsarI zatAbdI taka miyukti sAhitya kI racanA prArambha ho gayI thI / usakA vistAra bAda ke AcAryoM dvArA bhI huA, jisameM bhadrabAhu dvitIya kA nAma pramukhatA se liyA jA sakatA hai /

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164 Contribution of Jainas to Sanskrit and Prakrit Literature saMdarbha sthala :1. ka. vibhA 1086 : jaM nicchaiyA jutA, sutte atthA imIe vakkhAyA / teNeyaM nijjuttI, nijjutttthaabhihaannaao|| kha. sUTI pR0 1 : yojanaM yuktiH arthaghaTanA nizcayenAdhikyena vA yuktiH niyukti:-samyagarthaprakaTanam / niryuktAnAM vA sUtreSveva parasparasambaddhAnAmarthAnAmAvirbhAvanaM yuktazabdalopAniyuktiH / AvamaTI pR0 100 : sUtrArthayoH parasparaM niryojanaM-saMbaMdhanaM niyuktiH / gha. oniTI pR04 : ni:Adhikye, yojanaM yukti: sUtrArthayoryogo nityavyavasthita evAste vAcyavAcakatayetyarthaH, adhikA yojanA niyuktirucyate, niyatA nizcitA vA yojaneti / 2. AvahATI pR0 363 / / 3. vibhA 1088 : to suttaparivADicciya, icchAvei tamaNicchamANaM pi / nijjutte vi tadatthe, vottuM tadaNuggahaTThAe / / 4. vibhA 1089 : phalayalihiyaM pi maMkho, paDhai pabhAsai tahA karAIhiM / dAei ya paivatthu, suhabohatthaM taha ihaM pi / / 5. vibhA 1091 : icchaha vibhAsiGa me, suyaparivADi na suTu bujjhAmi / nAtimaI vA sIso, gurumicchAvei vottuM je // 6. Avani 84, 85 : Avassagassa dasakAliyassa taha uttarajjhamAyAre / sUyagaDe nijjutti, vucchAmi tahA dasANaM ca // kappassa yanijjutti, vavahArasseva paramaNiuNassa / sUriyapaNNattIe, vucchaM isibhAsiyANaM ca // 7. AvahATI 1 e0 41 : RSibhASitAnAM ca devendrastavAdInAM niyukti...... 8. dazani 218/4 : bhAvassuvagArittA, ettha davvesaNAe~ ahigAro / tIe puNa atthajuttI, vattavvA piMDanijjuttI // 9. AnidroTI pR0 3, 4 / 10. A history of canonical literature of the Jains p. 172 11. gaNadharavAda, prastAvanA pR0 10; bhadrabAhu cAheM chaThI zatAbdI meM hae hoM, kintu prazna yaha hai ki unakI likhI huI niyuktiyoM meM koI prAcIna bhAga sammilita hai athavA nahIM / zrI kundakunda Adi ke graMthoM meM bahuta sI gAthAe~ niyukti kI haiM, bhagavatI ArAdhanA aura mUlAcAra meM bhI haiM, ataH yaha kaise kahA jA sakatA hai ki upalabdha niyukti kI samasta gAthAe~ kevala chaThI zatAbdI meM hI likhI gaI haiM / yadi purAnI gAthAoM kA samAveza kara naI kRti upalabdha rUpa meM usa samaya banI to samagra niyukti ko chaThI zatAbdI kI hI kaise mAnA jAe ? isameM saMdeha nahIM ki hama yaha nizcaya nahIM kara sakate ki purAnI gAthAe~ kauna-kauna sI aura kitanI hai ? phira bhI niyukti kI vyAkhyAna-paddhati atyaMta prAcIna pratIta hotI hai / anuyogadvAra prAcIna hai, usakI gAthAe~ bhI niyukti meM haiN| ata: yadi chaThI zatAbdI ke bhadrabAha ne upalabdha racanA likhI ho, to bhI yaha mAnanA par3atA hai ki prAcInatA kI paramparA nirAdhAra nahIM / 12. mUlA gA0 691 : nijjuttI nijjuttI, esA kahidA mae samAseNaM / aha vitthArapasaMgo'Niyogado hodi NAdavvo // 13. sanmati prakaraNa, prastAvanA pR0 48 / 14. guru gopAladAsa varaiyA smRti graMtha pR0 384 / 15. zrI jaina satya prakAza (mAsika patrikA), varSa 6, aMka 1, kramAMka 61, pR0 7 / 16. a0 DA0 phUlacaMdajI premI isa bAta se sahamata nahIM hai ki mUlAcAra meM Avazyaka niyukti se gAthAe~ saMgRhIta kI gayI haiN| unakA mAnanA hai ki ye gAthAe~ donoM hI paramparAoM meM itanI prasiddha ho gayI thI ki

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niyukti kI saMkhyA evaM usakI prAcInatA 165 AcArya krama se vaTTakera ne apane graMtha meM le lIM / lekina yahA~ vicAraNIya prazna yaha hai ki vaTTakera ne Avazyakaniyukti yA sAmAyikaniyukti kA ullekha kyoM kiyA ? Avazyakaniyukti spaSTa rUpa se eka graMtha kA vAcaka zabda hai / / ba. mUlAcAra meM dasa sthitakalpa kA varNana karane vAlI gAthAe~ bhI spaSTa saMketa karatI haiM ki vaTTakera samanvayavAdI udAra AcArya the| ve zvetAmbara graMthoM evaM usakI paramparA se prabhAvita the / 17. jaina Agama sAhitya meM bhAratIya samAja pR0 35, 36 / 18. nizItha cUrNi, bhAga 4 pR0 121 / 19. uzAMTIpa 139. 140 : na ca keSAMcidihodAharaNAnAM niyuktikAlAdAkkAlabhAvitetyanyoktamAzaMkanIyaM, sa bhagavAMzcaturdazapUrvavit zrutakevalI kAlatrayaviSayaM vastu pazyatyeveti kathamanyakRtatvAzaMketi / 20. oniTI pR0 3. guNAdhikasya vaMdanaM karttavyaM, na tvadhamasya yad uktam 'guNAhie vaMdaNayaM' bhadrabAhusvAminazcaturdaza pUrvadharatvAt dazapUrvadharAdInAM ca nyUnatvAttatki teSAM namaskAramasau karoti ? iti, atrocyata, guNAdhikA eva te, avyavacchittiguNAdhikyAt, ato na doSa iti / evaM vyAkhyAte satyAha para:- ekAdazAMgasUtrArthadhArakANAM kimarthaM kriyate ? iti, ucyate, iha caraNakaraNAtmikA oghaniyuktiH, ekAdazAMgasUtrArthadhAriNazca caraNakaraNavanta eva, ekAdazAnAmaGgAnAM caraNakaraNAnuyogatvAt, upayogitvenAMzena teSAM namaskAra iti / sAdhUnAM kimarthamiti cet, te tu caraNakaraNaniSpAdakAH, tadarthaM cAyaM sarvaeva prayAsa iti / 21. uzAMTI pR0 84 / 22. bRhatkalpabhASya bhA 6, prastAvanA / 23. muni hajArImala smRti graMtha, 718, 719 / 24. dazAzrutaskaMdha niyuktiH eka adhyayana, bhUmikA pR0 16 / 000

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prAcIna ardhamAgadhI kI khoja meM DaoN0 candra kA avadAna raMjanasUrideva saMskRta aura prAkRta ke pANinikalpa mahAvaiyAkaraNa AcArya hemacandra ne apane kAlottIrNa vyAkaraNa-grantha 'siddhahemazabdAnuzAsana' ke prArambha (sUtra saM0 3) meM hI likhA hai ki 'ArSe hi sarve vidhayo vikalpyante', arthAt RSiprokta hone ke kAraNa prAkRta bhASA meM sabhI vidhiyoM kA vikalpana, yAnI prayoga-vaividhya ke svAtantrya kA avakAza rahatA hai / isIlie ardhamAgadhI prAkRta hI kyoM, mahArASTrI aura zaurasenI prAkRta meM bhI prayoga kI vividhatA aura vicitratA sahaja hI parilakSita hotI saMskRta ke samAnAntara pravAhita hotI huI prAkRta-bhASA cU~ki lokajIvana ke bIca se gujaranevAlI bhASA rahI hai, isIlie isameM vibhinna pradezoM kI lokabhASAoM kI, prakRtiyoM aura pravRttiyoM kA samAveza hone se prayogabAhulya asvAbhAvika nahIM hai / vizeSataH prAcInakAla ke zilAlekha, jinameM azoka ke zilAlekha atizaya mahAgha haiM, prAyaH janajIvana meM samyak jJAna aura samyak cAritra ke unnayana ke nimitta utkIrNa karAye jAte the, isIlie unameM loka-vyavahAra ke upayukta bhASika prayogoM ke prati adhika Agraha rahatA thA, isalie bhI tadviSayaka prAkRtoM meM prAyogika vividhatA kA sahaja samAveza huA / kadAcit inhIM tattvoM ko lakSya kara AcArya hemacandra ne likhA ki 'ArSaM prAkRtaM bahulaM bhavati / ' jo ho, bhASAoM ke prayoga-vaividhya aura prayoga-vaicitrya kA Agraha adhyayana aura anuzIlana bhASAzAstriyoM ke lie purAkAla se hI eka rocaka prasaMga rahA hai| Antarika prasannatA kI bAta hai ki prAkRta ke marmajJa manISI DaoN0 ke0 Ara0 candra ne jainAgamoM kI bhASA ardhamAgadhI ke prayoga-vaividhya kI gaharAI se khoja-bIna karane ke apane sArasvata saMkalpa ko kriyAnvita karane kA atizaya saphala aura prAkRta-bhASA ke zodha-adhItiyoM ke lie sahaja anukaraNIya viziSTa maulika prayatna kiyA hai / inakA yaha prayatna 'prAcIna ardhamAgadhI kI khoja meM' nAma se granthAkAra prakAzita huA hai / avazya hI, DaoN0 candra kA isa kRti ke mAdhyama se prAcIna ardhamAgadhI ke zodhagarbha adhyayana, rUnveSaNa ke kSetra meM kiyA gayA yaha bhASika padanikSepa DaoN. pizela ke etadviSayaka adhyayana ko Age bar3hAnevAlA to hai hI, apane-apane krozazilAtmaka aura etihAsika mahattva bhI rakhatA hai / bhASAvyasanI vidvAn DaoN0 candra kI apanI sArthaka saMjJA se samanvita yaha zodhagarbha kRti .

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prAcIna ardhamAgadhI kI khoja meM DaoN0 candra kA avadAna prAcIna ardhamAgadhI kI khoja ke sandarbha meM likhe gaye zodhapUrNa nAtidIrgha ATha lekhoM kA mahattvapUrNa saMkalana hai, jisameM unakA mUla lakSya prAyaH azoka ke zilAlekhoM kI bhASA ke sAtha 'AcArAMga' kI bhASA ke tulanAtmaka adhyayana taka kendrita hai aura isa sandarbha meM unhoMne azoka ke zilAlekha, pAlipiTaka tathA jainAgama 'AcArAMga' kI bhASAoM kA samelita aura vyatirekI donoM prakAra ke anuzIlana kA vaiduSyapUrNa aura AzaMsanIya ceSTA kI hai / 167 DaoN0 candra kI isa adhyayana - paramparA ko suzrI zobhanA Ara. zAha ne IsavI pUrva dvitIyaprathama zatI ke khAravela ke prAcIna zilAlekha ( utkala ke hAthIgumphA meM prApta) kI bhASA ke sAtha 'AcArAMga' aura 'pravacanasAra' kI bhASA kI tulanA karake tato'dhika vikasita kiyA hai aura siddha kiyA hai ki AcArAMga kI ardhamAgadhI bhASA aura khAravela ke zilAlekha kI bhASA meM bahuta kucha sAdRzya hai / prAcIna ardhamAgadhI kI bhASika prakRti aura pravRtti kA puMkhAnupuMkha adhyayana hI DaoN0 candra kI ukta kRti kA pramukha lakSya hai / isa kRti meM yathAsaMkalita AlekhoM ke viSaya - zIrSa isa prakAra haiM : / 1. 'jaina Agama granthoM ke vividha saMskaraNoM meM ardhamAgadhI kI sthiti, 2. 'ardha mAgadhI meM prAcIna bhASAkIya tattva, 3. ardhamAgadhI Agama-granthoM kI prAcInatA aura unakI racanA kA sthala', 4. 'AcArya zrI hemacandra ke prAkRta-vyAkaraNa kI ardhamAgadhI bhASA', 5. 'prAcIna ardhamAgadhI prAkRta kI mukhya lAkSaNikatAe~,' 6. 'kSetrajJa' zabda kA ardhamAgadhI rUpa', 7 'AcArAMga ke upodghAta ke vAkya kA pATha' tathA 8. 'mUla ardhamAgadhI kI punaH racanA : eka prayatna' / yathokta AlekhoM ke saTIka zIrSakoM se unameM pratipAdita viSayoM kA pratipAdya svataH spaSTa hai / isa krama meM DaoN0 candra ne ardhamAgadhI ke taddhitIya aura kRdantIya donoM prakAra ke zabdoM kA vyApaka pAThAlocana kiyA hai aura pAThAlocana ke prasaMga meM unhoMne bhASAvijJAna ke prAyaH sabhI AyAmoM kA -- -- jaise dhvani-parivartana, varNalopa, varNa-viparyaya, udvRttasvara, svarabhakti, zrutibhinnatA, uccAraNa-prayatna Adi kA upayoga karate hue una para sUkSmekSikApUrvaka vicAra kiyA hai aura isa bhASika vivecana ke nimitta unhoMne jaina vizvabhAratI, lADanU~, Agamodaya samiti, mehesANA, mahAvIra jaina vidyAlaya, bambaI (avi mumbaI), ema0 e0 meheNDale, je zArpeNTiyara, DaoN0 vAltheTa zubriMga, DaoN0 pizela, luDaviga oNlsaDorpha Adi dvArA svIkRta pAThabhedoM ko vivecya ke AdhAra ke rUpa meM svIkAra kiyA hai / kRtavidya bhASAzAstrI DaoN0 candra ne apane svIkRta zodha-zrama ke prati pUrI ImAnadArI se kAma liyA hai aura isa krama meM jainAgamoM-- 'AcArAMga,' 'sUtrakRtAMga', 'sthAnAMga', vyAkhyAprajJapti', 'jJAtRdharmakathA', 'kalpasUtra', 'upAsakadazAsUtra', 'aupapAtika sUtra', 'uttarAdhyayana', 'dazavaikAlika', 'RSibhASita' Adi tathA pAli AgamoM-- 'suttanipAta' Adi ke gahana adhyayana kA vismayakArI paricaya diyA hai / isake atirikta zodhazramI lekhaka ne apane bhAsika adhyayana ke upajIvya ke rUpa meM zilAlekhoM ko bhI apekSita mUlya diyA hai| azoka ke zilAlekhoM ko mUlya dete hue unhoMne pratyAsattyA zahabAjagar3hI, dhaulI, mAnaseharA, giranAra, jaugar3a, kAlasI Adi zilAlekhoM

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Contribution of Jainas to Sanskrit and Prakrit Literature kA bhI yathocita parizIlana kiyA hai / DaoN0 ke0 Ara0 candra kI ardhamAgadhI kI khoja ke sandarbha meM unakI kaI upalabdhiyA~ dhyAtavya haiM / jaise : unhoMne pahalI bAra azoka ke zilAlekhoM kI bhASA ke sAtha AcArAMga kI bhASA kI tulanA zAstrIya paddhati se kI hai / bhagavAn mahAvIra kI upadeza-bhASA ardhamAgadhI ke mUlasvarUpa kA nirdhAraNa unakA upalabdhimUlaka dUsarA prayatna hai / unhoMne prakAzita jaina AgamoM--- 'AcArAMga', 'sUtrakRtAMga', 'uttarAdhyayana', 'AcArAMga-niyukti', 'RSibhASita' Adi ke pAThoM kI paramparA parita : parIkSaNa kiyA hai aura pramANita kiyA hai ki jainAgamoM kA prakAzana bhASA ke mUla svarUpa ko apekSita rUpa se jAne vinA hI huA hai / yaha bhI unakI eka viziSTa vaicArika upalabdhi hai / ina upalabdhiyoM ke atirikta unhoMne AcArya hemacandra ke prAkRta-vyAkaraNa kA naI dRSTi se adhyayana apane isa grantha meM kiyA hai / isa sandarbha meM DaoN0 candra dvArA kiyA gayA 'AcArAMga' ke prathamazrutaskandha meM prayukta 'kSetrajJa' zabda ke ardhamAgadhI rUpa kA bhASika adhyayana unakI naI zodhopalabdhi ke rUpa meM svIkArya hai / DaoN0 candra kI vicAra-praNAlI meM pUrvapakSa aura uttarapakSa donoM ko samAna mUlya diyA gayA hai / vaha pahale pUrva pakSa ko upasthApita karate haiM, tadanantara uttarapakSa prastuta karate haiM / 'kSetrajJa', zabda ke vivecana ke krama meM unhoMne pUrva pakSa ke vivecana ko vizadatA se upanyakRta kiyA hai aura apane uttarapakSa ko sAra rUpa meM upasthita karate hue likhA hai ki ardhamAgadhI bhASA meM mUlataH 'khettanna' zabda hI thA, jo 'kSetrajJa' arthAt 'AtmajJa' artha se sambaddha thA / 'khettanna' kA 'khedajJa' ke rUpa meM prastavana paravartI kAla kI dena hai / ina prasaMga meM unakA sahaja grAhya tarka hai ki badalatI huI prAkRta-bhASA kI, dhvani-parivartana kI pravRtti ke prabhAva se 'khettanna' zabda ne kAlAnukrama se aneka raMga-rUpa badale aura ve sabhI rUpAntara 'AcArAMga' ke vibhinna saMskaraNoM prApya haiM / kintu niSkarSarUpa meM DaoN. candra kA mAnanA hai ki 'khettanna' (kSetrajJa) pATha hI ucita, upayukta aura prAcIna mAnA jAnA cAhie / __DaoN0 candra ne apanI garvokti kA parihAra karate hue nirahaMkAra bhAva se kahA hai ki unakA prAcIna ardhamAgadhI kA yaha anveSaNa hastalikhita pratiyoM, zilAlekhoM aura prAcIna jainAgamoM para AdhRta hai / unakA khayAla hai ki isa sandarbha meM abhI aura Age kArya karane kI AvazyakatA hai / kintu, isa bAta se inakAra nahIM kiyA jA sakatA ki DaoN0 candra kI yaha kRti pAryantika na hokara bhI jainAgamoM kI saMzodhana prakriyA ko eka naI dizA detI hai| isa prakAra, unhoMne jainAgamoM ke zodhAnuzIlana-kSetra kA bahuta hI upakAra kiyA hai, jisake lie tadviSayaka zodhakartA unakA sadA kRtajJa rahegA / ardhamAgadhI ke sambandha meM usakI bhASika sthiti ko spaSTa karate hue DaoN0 candra ne bar3e mahattva kI bAta likhI hai ki ardhamAgadhI ke Agama granthoM ke sampAdakoM kI sampAdana-paddhati eka samAna nahIM rahI hai / sampAdakoM ne vibhaktiyoM aura pratyayoM meM kabhI prAcInatA ko mUlya diyA hai to kabhI paravartI kAla ke prabhAva ko / yahA~ jJAtavya yaha hai ki ardhamAgadhI eka prAcIna

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prAcIna ardhamAgadhI kI khoja meM DaoN0 candra kA avadAna 169 prAkRta-bhASA hai, jo mahArASTrI prAkRta se bahuta purAnI hai / prAcIna ardhamAgadhI Agama-sAhitya kA sarjana bhArata ke pUrva kSetra meM huA hai aura AgamoM kI prathama vAcanA kA samaya azoka ke zilAlekhoM se pUrvavartI hai / isa dRSTi se ardhamAgadhI kA mahArASTrIkaraNa nirvivAda hai / isa prakAra, AgamagranthoM meM ardhamAgadhI kI sthiti kI vivecanA karate hae DaoN0 candra ne niSkarSa rUpa meM apanA yaha pUrvAgraha rahita sarvajanagrAhya mata vyakta kiyA hai ki bhASika vikAsa kI dRSTi se yathAprApya prAcIna pAThoM ko bhI apanAyA jAnA cAhie, tAki usakI (ardhamAgadhI kI) prAcInatA surakSita raha ske| DaoN0 candra ne ardhamAgadhI kI prAcInatA kI ora saMketa karate hue apanA yaha tarka prastuta kiyA hai ki prAcIna prayoga ardhamAgadhI kI prAcInatA siddha karate haiM aura kabhI kabhI to ve prayoga usakI pAlibhASA se samAnatA kI sI pratIti karAte haiM / mUlataH ardhamAgadhI-sAhitya kI zatiyoM pahale (IsavI-pUrva caturtha zatI) huI thI, isIlie isameM pAli ke samAna evaM anya prakAra ke bhI bhASika prayoga upalabdha hote haiM / yaha ardhamAgadhI bhASA nizcaya hI mahArASTrI aura zaurasenI se pUrvakAlIna hai / isameM vartanI aura dhvanigata parivartana (madhyavartI vyaMjanoM kA lopa ityAdi) kAlAntara meM ghaTita hue haiN| kula milAkara, ardhamAgadhI ke bhASika adhyayana-anuzIlana ke adhItaka pramANa-puruSa DaoN0 candra kI prAcIna ardhamAgadhI kI khoja se sambaddha yaha advitIya kRti ardhamAgadhInibaddha jainAgamoM ke pAThAlocana aura pATha-sampAdana ke kSetra meM sarvathA navIna avadAna ke rUpa meM svIkaraNIya hai / prajJAvAn lekhaka kA yaha prayAsa nizcaya hI AzaMsanIya hai| DaoN. candra prAkRta-bhASAoM ke pramukha adhyetAoM meM anyatama haiM aura ardhamAgadhI kA adhyayana unake bhASika vAGmayatapa kI sAdhanA se jur3A huA hai / unakI ullekhanIya bhASAzAstrIya kRti 'prAcIna ardhamAgadhI kI khoja meM' kA prakAzana prAkRta-bhASA ke adhyayana kI dRSTi se eka mahattvapUrNa ghaTanA hai, isalie ki isase prAcIna ardhamAgadhI ke mUla svarUpa para prakAza par3atA hai / bhASAzAstra ke adhyayana kI prAtibha zakti se sampanna DaoN0 candra ne bhASika pratibhA, sAhityika cetanA aura sArasvata zrama ke viniyoga dvArA ardhamAgadhI kI prAcInatA ke anveSaNa ko aneka naye AyAma diye haiM / avazya hI yaha eka aitihAsika mUlya kA kArya hai / prastuta kRti meM ardhamAgadhI-bhASA ke prakRtigata aura pravRttigata adhyayana ke antastala taka pahu~cane kA mUlyavAn prayAsa parilakSita hotA hai / isa prakAra, yaha kRti bhASika mUlyoM ke Akalana ke sandarbha meM ardhamAgadhI kA viziSTa dRSTikoNa prastuta karatI hai / 000

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AcArya haribhadra kI samanvayAtmaka dRSTi jinendra jaina AcArya haribhadra jainadharma, darzana, yoga AcAra, upadeza, vyaMgya aura carita tathA kathAkAvyoM ke sRjana meM apanA vizeSa sthAna rakhate haiM / saMskRta, prAkRta bhASAoM meM prApta inakA sAhitya unake bahuAyAmI vyaktitva evaM maulika sarjanA zakti kA paricAyaka hai| jainAgamoM para likhe gaye vyAkhyA sAhitya aura svataMtra darzana viSayaka ciMtana se unake talasparzI adhyayana / jJAna kA bodha hotA hai / AcArya haribhadra ne darzana ke ciMtana meM jahA~ khaNDana-maNDana kI zailI ko apanAyA, vahIM udAratA, sahiSNutA, samadarzitA, samabhAva aura samanvayAtmaka dRSTikoNa unake vyaktitva ko vRddhiMgata karate haiM / haribhadra ke lie vidyA vivAdAya na hokara satyAnveSaNa kI pRSThabhUmi se AplAvita kahI gaI hai / isalie AcArya haribhadra pakSAgrahI na hokara satyAgrahI pratIta hote hai / loka-tattvanirNaya, SaDdarzanasamuccaya, zAstravArtAsamucca. saMbodhaprakaraNa, dhUrtAkhyAna, anekAntajayapatAkA aura AgamoM para vyAkhyAe~ pramukha aise graMtha haiM, jinameM samanvayAtmaka dRSTikoNa ke saMdarbha aMkita haiM / unhoMne bhramara kI taraha aneka dhArmika evaM dArzanika paramparAoM se bahuta kucha liyA aura use jaina paramparA meM anekAntika dRSTi ke antargata samAhita bhI kiyA / _ AcArya haribhadra kI samanvayAtmaka dRSTi kA mUlyAMkana karane ke lie Avazyaka hai ki hama unake dharma aura darzana ke kSetra meM diye gaye yogadAna para carcA kareM / isake pramukha vicAraNIya bindu isa prakAra haiM dharma evaM darzana viSayaka paramparAoM kA niSpakSa prastutIkaraNa, anya darzanoM kI samIkSA meM bhI ziSTa bhASA kA prayoga tathA anya dharmoM evaM darzanoM ke prarvatakoM ke prati bahumAnavRtti, zuSka dArzanika samAlocanAoM ke sthAna para una avadhAraNAoM ke sAra-tattva aura mUla uddezyoM ko samajhane kA prayatna, anya dArzanika mAnyatAoM meM nihita satyoM evaM inakI mUlyavattA ko svIkAra karate hue jaina dRSTi ke sAtha unake samanvaya kA prayatna, anya dArzanika paramparAoM ke graMthoM kA niSpakSa adhyayana karake una para vyAkhyA aura TIkA kA praNayana karanA, udAra aura samanvayavAdI dRSTi rakhate hue paurANika aMdhavizvAsoM kA nirbhIka rUpa se khaNDana karanA, darzana aura dharma ke kSetra meM AsthA yA zraddhA kI apekSA tarka evaM yukti para adhika bala, kintu zarta yaha ki tarka aura yukti kA prayoga apane mata kI puSTi ke lie nahIM, apitu satya kI khoja ke lie ho, dharma sAdhanA ko karmakANDa ke sthAna para caritra kI nirmalatA ke sAtha jor3ane kA prayatna, mukti ke sambandha meM eka

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AcArya haribhadra kI samanvayAtmaka dRSTi 171 udAra aura vyApaka dRSTikoNa, upAsya ke nAma-bheda ko gauNa mAnakara usake guNoM para bala Adi dArzanika aura dhArmika paramparAoM kA adhyayana mukhyataH do dRSTiyoM se kiyA jAtA hai-eka to una paramparAoM kI AlocanA karane kI dRSTi se aura dUsarA unakA yathArtha paricaya pAne aura unameM nihita satya ko samajhane kI dRSTi se / AlocanA evaM samIkSA kI dRSTi se likhe gaye granthoM meM bhI AlocanA ke ziSTa aura aziSTa aise do rUpa milate haiM / yadyapi haribhadra ne bhI apanI kucha kRtiyoM meM anya darzanoM evaM dharmoM kI samIkSA kI hai / apane graMtha dhUrtAkhyAna meM ve dharma aura darzana ke kSetra meM panapa rahe andhavizvAsoM kA sacoTa khaNDana bhI karate haiM, phira bhI itanA nizcita hai ki ve na to apane virodhI vicAroM ko bhrAnta rUpa meM prastuta karate haiM aura na unake sambandha meM aziSTa bhASA kA prayoga hI karate haiM / yaha unake dArzanika samanvayAtmaka dRSTi kA paricAyaka hai / vaicArika samanvayazIlatA aura dhArmika udAratA kI jisa U~cAI kA sparza haribhadra ne apanI katiyoM meM kiyA hai vaisA unake parvavartI jaina evaM jainetara dArzanikoM meM hameM parilakSita nahIM hotA / yadyapi haribhadra ke paravartI jaina dArzanikoM meM hemacandra. yazovijaya. Anandaghana Adi anya dharmoM aura darzanoM ke prati samabhAva aura udAratA kA paricaya dete haiM, kintu unakI yaha udAratA unakI yaha udAratA una para haribhadra ke prabhAva ko hI sUcita karatI hai| "lokatattvanirNaya" nAmaka graMtha meM AcArya haribhadra kahate hai pakSapAto na me vIre na dveSaH kapilAdiSa / yuktimadvacanaM yasya tasya kAryaH prigrhH||38|| AcArya hemacaMdra para ukta zloka kA spaSTataH prabhAva dRSTigocara hotA hai jahA~ ve brahmA, viSNu, maheza athavA jina (tIrthakara) ko namaskAra karate hue kahate hai bhava-bIjAMkura jananA, rAgAdyAkSayamupAgatA yasya / brahmA vA viSNurvA haro jino vA namastasmai // mahAdeva-stotra 44 // vastutaH 2500 varSa ke sudIrgha jaina itihAsa meM aisA koI bhI samanvayavAdI udAracetA vyaktitva nahIM hai, jise haribhadra ke samatulya kahA jA sake / yadyapi haribhadra ke pUrvavartI aura paravartI aneka AcAryoM ne jaina kI anekAnta dRSTi ke prabhAva ke pariNAmasvarUpa udAratA kA paricaya : avazya diyA hai phira bhI unakI sRjanadharmitA usa stara kI nahIM hai jisa stara kI haribhadra kI hai / unakI kRtiyoM meM do cAra gAthAoM yA zlokoM meM udAratA ke cAheM saMketa mila jAe~ kintu aise kitane haiM jinhoMne samanvayAtmaka aura udAradRSTi ke AdhAra para SaDdarzanasamuccaya, zAstravArtAsamuccaya aura yogadRSTisamuccaya jaisI mahAn kRtiyoM kA praNayana kiyA ho / darzana saMgrAhaka graMthoM kI paramparA meM AcArya haribhadra eka aise mahAn dArzanika vyaktitva haiM, jinhoMne pUrNa niSpakSatA evaM udAratApUrvaka binA kisI khaNDana-maNDana ke nirapekSa bhAva se dArzanika siddhAntoM kA prastutIkaraNa kiyA / jainetara dArzanika graMtha AcArya zaMkara viracita

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172 Contribution of Jainas to Sanskrit and Prakrit Literature 'sarvasiddhAMta saMgraha' ko leM athavA mAdhvAcArya kRta 'sarvadarzana saMgraha' ko, sAtha hI jaina paramparA ke rAjazekharakRta (vi0 saM0 1405) SaDdarzanasamuccaya, AcArya merutuMgakRta SaDdarzananirNaya, jinadattasUri ke 'viveka-vilAsa', ajJAtakartRka 'sarvasiddhAMta pravezaka' Adi sabhI pazcAtvartI AcAryoM ko leM, una sabhI kI kRtiyoM meM darzana ke kSetra meM AcArya haribhadra ke SaDdarzanasamuccaya, jaisI udAratA, nirapekSabhAva evaM samanvayavAdI dRSTikoNa kA pUrNataH abhAva parilakSita hotA hai / apane paravartI graMthoM meM ve anya paramparAoM aura unake pravartakoM ke prati atyanta ziSTa bhASA kA prayoga karate haiM tathA unake prati bahamAna sacita karate haiN| apane graMtha 'zAstravArtA samuccaya' ke prArambha meM hI graMtha-racanA kA uddezya spaSTa karate hue ve likhate haiM yaM zrutvA sarvazAstreSu prAyastattvavinizcayaH / jAyate dveSazamanaH svargasiddhisukhAvahaH // arthAt isakA adhyayana karane se anya darzanoM ke prati dveSa-buddhi samApta hokara tattva kA bodha ho jAtA hai / isa graMtha meM ve kapila ko divya puruSa evaM mahAmuni ke rUpa meM sUcita karate kapilo divyo hi sa mahAmuniH (zAstravArtAsamuccaya, 237) isI prakAra ve buddha ko bhI arhat, mahAmuni, suvaidya Adi vizeSaNoM se abhihita karate haiM : yato buddho mahAmuniH suvaidyavat (zAstravArtAsamuccaya, 465-66) yahA~ hama dekhate haiM ki jahA~ eka ora anya dArzanika apane virodhI dArzanikoM kA khulakara parihAsa karate haiM, yathA-nyAyadarzana ke praNetA maharSi gautama ko gAya kA bachar3A yA baila aura maharSi kaNAda ko ullU kahate haiM, vahIM dUsarI ora haribhadra apane virodhiyoM ke lie mahAmuni aura arhat jaise sammAnasUcaka vizeSaNoM kA prayoga karate haiM / isa prakAra AcArya haribhadra ne anya paramparAoM ke prati jisa ziSTatA aura AdarabhAva kA paricaya diyA hai, vaha hameM jaina aura jainetara kisI bhI paramparA ke anya graMthoM meM upalabdha nahIM hotA / AcArya haribhadrasUri ne IzvaravAda kI avadhAraNA meM bhI kucha mahattvapUrNa tathyoM ko dekhane kA prayAsa kiyA haiM / unhoMne Izvara kartRtvavAda kI avadhAraNA ko apane DhaMga se spaSTa karane kA prayatna kiyA hai| ve kahate haiM ki jo vyakti AdhyAtmika nirmalatA ke phalasvarUpa apane vikAsa kI uccatama bhUmikA ko prApta huA ho vaha asAdhAraNa AtmA hai aura vahI Izvara yA siddha puruSa hai / usa Adarza svarUpa ko prApta karane ke kAraNa kartA tathA bhakti kA viSaya hone se vaha upAsya hai / isa kathana se spaSTa hai ki ve mAnava mana kI zaraNAgati kI mUlabhAvanA meM kasI taraha kA Thesa nahIM pahu~cAnA cAhate, balki IzvaravAdI avadhAraNA kA samanvayAtmaka dRSTi se vivecana karate haiM / isake sAtha hI haribhadra yaha bhI mAnate haiM ki pratyeka jIva tattvataH apane zuddha rUpa meM paramAtmA aura bhaviSya kA nirmAtA hai aura isa dRSTi se yadi vicAra kareM to vaha 'Izvara' bhI hai aura 'kartA'

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AcArya haribhadra kI samanvayAtmaka dRSTi 173 bhI hai / isa prakAra Izvara-kartRtvavAda bhI samIcIna siddha hotA hai / unhoMne sAMkhya darzana ke prakRtivAda kI samIkSA karate hue prakati ko jaina paramparAnusAra karmaprakRti mAnA hai aura samanvayAtmaka dRSTikoNa rakhate hue prakRtivAda (karma prakRti) ko ucita ThaharAyA hai, kyoMki usake (prakRti) vaktA kapila divya-puruSa va mahAmuni haiM / ' yaha spaSTa pratIta hotA hai ki anya dArzanika avadhAraNAoM kI samIkSA kA unakA prayatna samIkSA ke lie hI hai / unhoMne zAstravArtAsamuccaya meM kahA bhI hai ki isa graMtha kA uddezya anya paramparAoM ke prati dveSa kA upazamana karanA aura satya kA bodha karanA hai / jaina paramparA meM sAdhanA ke aMgoM ke rUpa meM darzana (zraddhA), jJAna aura caritra (zIla) ko svIkAra kiyA gayA hai / haribhadra bhI dharma-sAdhanA ke kSetra meM ina tInoM kA sthAna svIkAra karate haiM. kinta ve mAnate haiM ki na to zraddhA ko andhazraddhA bananA cAhie, na jJAna ko katarka Azrita honA cAhie aura na AcAra ko kevala bAhya karmakANDoM taka sImita rakhanA cAhie / ve kahate haiM ki 'jina' para merI zraddhA kA kAraNa rAga-bhAva nahIM apitu unake upadeza kI yuktisaMgatatA hai / haribhadra ke anusAra andhazraddhA se mukta hone ke lie tarka evaM yukti ko satya kA gaveSaka honA cAhie, na ki khaNDana-maNDanAtmaka / khaNDana-maNDanAtmaka tarka yA yukti sAdhanA ke kSetra meM upayogI nahIM hai / isa tathya kI vistRta carcA unhoMne apane graMtha 'yogadRSTi samuccaya' meM kI hai / vastutaH ve samyagjJAna aura tarka meM eka antara sthApita karate haiM / tarka kevala vikalpoM kA sRjana karatA hai, ata: unakI dRSTi meM nirI tArkikatA AdhyAtmika vikAsa meM bAdhaka hI hai / haribhadra ke samasta upadezAtmaka sAhitya ko dekhane para aisA lagatA hai ki zrAvaka evaM muni AcAra ke sambandha meM ve hamezA sadAcAra para adhika bala dete rahe haiN| unhoMne mukhyatayA vyakti kI cAritrika nirmalatA aura kaSAyoM ke zamana kA nirdeza graMthoM meM kiyA hai| sAdhanAgata vividhatAoM ke bIca samanvaya sthApita karate hue ve likhate haiM ki- jisa prakAra rAjA ke vibhinna sevaka apane AcAra aura vyavahAra meM alaga-alaga hokara bhI rAjA ke sevaka hai, usI prakAra sarvajJoM dvArA pratipAdita AcAra paddhatiyA~ bAhyata: bhinna-bhinna hokara bhI tattvata: eka hI haiM / sarvajJoM kI dezanA meM nAma Adi kA bheda hotA hai, tattvataH bheda nahIM hotA / ve punaH kahate haiM ki RSiyoM ke upadeza kI bhinnatA, upAsakoM kI prakRtigata bhinnatA athavA dezakAlagata bhinnatA ke AdhAra para hokara tattvataH eka hI hotI hai| unakI dRSTi meM dharma sAdhanA kA artha hai : adhyAtma bhAvanA dhyAnaM samatA vRttisaMkSayaH / mokSeNa yojanAdyoga eSa zreSTho yathottaram // yogabindu, 31 vastutaH haribhadra kI mAnyatA hai ki vyakti apane jIvana meM vAsanAoM kA kitanA zamana kara sakA hai aura usake jIvana meM samabhAva aura anAsakti kitanI sadhI hai / __ mukti ke saMdarbha meM AcArya haribhadra anya AcAryoM ke samAna yaha abhiniveza nahIM rakhate haiM ki mukti kevala hamArI sAdhanA paddhati yA hamAre dharma se hI hogI / unakI dRSTi meM mukti kevala

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174 Contribution of Jainas to Sanskrit and Prakrit Literature hamAre dharma meM hai- aisI avadhAraNA hI bhrAnta hai / ve spaSTa rUpa se kahate haiM ki : nAzAmbaratve nA sitAmbaratve, nA tarkavAde na ca tattvavAde / . nA pakSAsevAzrayena muktiH, kaSAyamuktiH kila muktireva // arthAt mukti na zvetAmbara, na digambara, na tArkika vAda-vivAda aura na hI tattvacarcA se ho sakatI hai| kisI eka siddhAnta vizeSa meM AsthA rakhane yA kisI vyakti vizeSa kI sevA karane se bhI mukti asaMbhava hai / mukti to vastutaH kaSAyoM se mukta hone meM hai, mukti kA AdhAra koI dharma, sampradAya athavA vizeSa vezabhUSA Adi nahIM hai balki jo samabhAva kI sAdhanA, vItarAga dazA ko prApta karegA, vahI mukta hogA / ve kahate haiM : seyaMbaro ya AsaMbaro ya, buddho ya ahava aNNo vA / samabhAvabhAvi appA lahai mukkhaM na saMdeho // yogadRSTisamuccaya meM ve likhate hai : sadAzivaH paraM brahma siddhAtmA tathetetI ca / / zabdestad ucyate'nvarthAd ekaM evaivamAdibhiH // 8 arthAt sadAziva, paramabrahma, siddhAtmA, tathAgata Adi nAmoM meM kevala zabda bheda hai, unakA artha to eka hI hai / jo usa paramatattva kI anubhUti kara letA hai usake lie yaha zabdagata samasta vivAda nirarthaka ho jAte haiM / AcArya haribhadrasUri meM yadyapi eka dhArmika kI zraddhA hai, kintu ve zraddhA ko tarka virodhI nahIM mAnate haiM / ve spaSTa rUpa se yaha kahate hai ki buddhi aura tarka kA upayoga kevala apanI mAnyatAoM kI puSTi ke lie hI nahIM kiyA jAnA cAhie, apitu satya kI khoja ke lie kiyA jAnA cAhie - AgrahI vata ! ninISati yuktiM tatra yatra tasya matirniviSTA / niSpakSapAtasya tu yuktiryatra tatra tasya matireti nivezam // 9 __ arthAt AgrahI vyakti apanI yukti (tarka) kA bhI prayoga vahI karatA hai, jise vaha siddha athavA khaMDita karanA cAhatA hai / jabaki anAgrahI yA niSpakSa vyakti jo use yukti saMgata lagatA hai, use svIkAra karatA hai / satya ke gaveSaka evaM sAdhanA ke pathikoM ko pUrvAgrahoM se yukta hokara vibhinna mAnyatAoM kI samIkSA karanI cAhie aura unameM jo bhI yukti saMgata lage use svIkAra karanA cAhie / isa prakAra ve zuSka tAkirka na hokara satyaniSTha tArkika the / anekAntika evaM samanvayAtmaka dRSTi ke kAraNa anya darzanoM ke gambhIra adhyayana kI paramparA kA vikAsa sarvaprathama jaina dArzanikoM ne kiyA hai / aisA lagatA hai ki haribhadra ne samAlocya pratyeka darzana kA ImAnadArIpUrvaka gambhIra adhyayana kiyA thA, kyoMki isake binA ve na una darzanoM meM nihita satyoM ko samajhA sakate the, na unakI svastha samIkSA hI kara sakate the aura na unakA

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AcArya haribhadra kI samanvayAtmaka dRSTi 175 jaina mantavyoM ke sAtha samanvaya kara sakate the / haribhadra anya darzanoM ke adhyayana taka hI sImita nahIM rahe, apitu unhoMne unake kucha mahattvapUrNa graMthoM para taTastha bhAva se TIkAe~ bhI likhI / diGnAga ke 'nyAyapraveza' para unakI TIkA mahattvapUrNa mAnI jAtI hai / pataJjali ke 'yogasUtra' kA unakA adhyayana. gaMbhIra pratIta hotA hai, jisake AdhAra para navIna dRSTikoNa se unhoMne yogadRSTisamuccaya, yogabindu, yogaviMzikA Adi graMthoM kI racanA kI thii| isa taraha AcArya haribhadra jaina-jainetara paramparAoM ke gaMbhIra adhyetA evaM vyAkhyAkAra bhI hai / isa prakAra hama dekhate haiM ki udAracetA, samanvayazIla aura satyAnveSI AcAryoM meM haribhadra ke samatulya kisI anya AcArya ko khoja pAnA kaThina hai / apanI inhIM vizeSatAoM ke kAraNa bhAratIya dArzanikoM ke itihAsa meM ve advitIya va anupama haiM / saMdarbha : 1. tatazcezvara kartRttvavAdo'yaM yujyate param / samyagnyAyAvirodhena yathA''huH zuddhabuddhataH / / IzvaraH paramAtmaiva taduktavratasevanAt / yato muktistatastasyAH kartA syAduNabhAvataH // tadanAsevanAdeva yatsaMsAro'pi tattvataH / tene tasyApi kartRtvaM kalpyAnaM na duSyati // zAstrAvArtAsamuccaya, 203-205 / / 2. paramaizvaryayuktatvAnmataH Atmaiva cezvaraH / sa ca karteti nirdoSaH kartRvAdo vyavasthitaH // zAstravArtAsamuccaya 207 // 3. prakRti cApi sannyAyAtkarmaprakRtimeva hi // evaM prakRtivAdo'pi vijJeyaH satya eva hi / kapiloktatvatazcaiva divyo hi sa mahAmuniH / zAstrAvArtAsamuccaya 236, 237|| 4. (ka) zAstravArtAsamuccaya 21 / (kha) yogadRSTisamuccaya, 86-101 / 5. yogadRSTisamuccaya, 86-101 / 6. yogadRSTisamuccaya, 107-109 / 7. yogadRSTisamuccaya 138 / 8. yogadRSTisamuccaya, 130 / 9. yogazatakam-gAthA 89, kI svopajJa TIkAntargata / 000

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alaMkAradappaNa : prAkRta bhASA kA ekameva alaMkAragrantha - paricaya aura kucha vizeSatAe~ pArula mAMkaDa upalabdha saMzodhana-sAmagrI ke anusAra saMskRta-alaMkArazAstra kI dhArA saMbhavata: bharatamuni se bhI pUrva pravAhita huI hai / anya bhAratIya prAdezika bhASAoM meM jo bhI graMtha alaMkArazAstra ke saMdarbha meM race gaye haiM ve sabhI saMskRta-kAvyazAstra kA hI anumodana-anusaraNa aura anupravartana karate pAli aura prAkRta bhASA bhI saMskRta kI hI taraha prAcIna hai, kintu yaha sAzcarya ullekhanIya hai ki ina bhASAoM kA alaMkArazAstra meM bahuta kama yogadAna rahA hai / isa saMdarbha meM prAkRta meM 'alaMkAradappaNa'' (= a0 da0) aura pAli meM 'subodhAlaMkAra'2 nAmaka grantha prApta hote haiM / jainAcAryoM ke dvArA kAvyazAstra meM yogadAna ke antargata 'alaMkAradappaNa' saMbhavataH prathama grantha hai / vaise AcArya hemacandra se jainAcAryoM kI lekhanI ne bhI kAvyazAstra ko apanAnA zuru kiyA thA, kintu hemacandra se le kara bhAvadeva sUri taka sabhI granthoM kI bhASA saMskRta hI rahI hai / alaMkAradappaNa prAkRta kA to ekamAtra alaMkAragrantha hai hI, kintu pUrA saMbhava hai ki prastuta racanA bhI jainAcArya kI hI rahI hogI, kyoMki AraMbha meM zleSAlaMkAra ke mAdhyama se kavitA kI prazaMsA aura 'zrutadevatA' kI vaMdanA kI gaI hai / suMdara paaa-viNNAsaM vimalAlaMkAra-rehia-sarIraM / sui-deviaM ca kavvaM ca paNavia pavara-vaNNaDhaNaM // 3 a0 da0 ke kartA ke viSaya meM adyAvadhi koI jAnakArI upalabdha nahIM ho pAI hai, phalata: a0 da0 ajJAtanAmA kRti siddha hotI hai / DaoN0 ha0 bhAyANI kA anumAna hai ki a0 da0 para rudraTa ke 'kAvyAlaMkAra' kA prabhAva hai, ataH yaha grantha 9vIM zatAbdI ke uttarArdha kA ho sakatA hai / apabhraMza bhASA ke kavi svayaMbhU ne vyAkaraNa, chanda aura alaMkAra para apanI lekhanI calAI thI isalie prastuta racanA svayaMbhU kavi kI ho sakatI hai / paraMtu Thosa pramANoM ke abhAva meM nizcita rUpa se kucha bhI siddha nahIM kiyA jA sakatA / antaraMga abhyAsa se patA calatA hai ki a0 da0 ke kartA alaMkAraparaMparA ke bhArI prazaMsaka

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alaMkAradappaNa : prAkRta bhASA kA ekameva alaMkAragrantha - paricaya aura kucha vizeSatAe~ 177 va samarthaka bhI rahe hoMge / yadi inakA samaya hemacandra se pUrva mAneM, jaisA ki DaoN0 bhAyANI ne anumAna kiyA hai (I0 sa0 9vIM) paraMtu AcArya hemacandra ne apane kAvyAnuzAsana meM ahIM bhI a0 da0 ko nirdiSTa nahIM kiyA yaha Azcarya kA viSaya hai / vaise to hemacandra ne sabhI pUrvAcAryoM ke granthoM ko naz2araaMdAz2a kiyA hI hai / aura bhI hemacandra prAkRta bhASA (=jainI vAcaM) ke bhArI samarthaka, prazaMsaka aura sArasvata bhI hai / a0 da0 meM prApta 'asama' alaMkAra saMskRta alaMkAra granthoM meM sarva prathama zobhAkaramitra ke alaMkAraratnAkara (I0 sa0 12vIM zatI) meM bhI milatA hai / to aisI prAvAhika paristhiti meM hama a0 da0 kA samaya I0 sa0 9 se lekara 13vIM taka anumAnita kara sakate haiM / prastuta grantha meM 134 gAthAoM meM zabda aura artha ke alaMkAroM kA nirUpaNa bhAmaha, daNDI, rudraTa, (saMbhavataH) bhoja jaise pUrvAcAryoM kA anusaraNa karate hue kiyA gayA hai / zabdArthAlaMkAroM kA koI nizcita kama yA vargIkaraNa (=classification) prApta nahIM hotA hai / alaMkArazAstra kI paribhASA meM isako prakaraNagrantha kahA jAnA cAhie kyoMki kAvyazAstra ke vividha tattvoM meM se sirpha zabda aura artha ke kula milAkara 42 alaMkAroM kA eka hI alaMkAra tattva kA pratipAdana huA hai / prakaraNagrantha-khAsa karake zabdArthAlaMkAroM para likhane kA prAraMbha saMbhavataH udbhara ne kiyA hai / udbhaTa ke 'kAvyAlaMkArasAra' kI hI praNAlI kA anusaraNa aura kucha hada taka anumodana karate hue ruyyaka kA 'alaMkArasarvasva' racA gayA thA / tatpazcAt zobhAkaramitra kA 'alaMkAraratnAkara' aura dIkSitajI kA 'kuvalayAnanda' tathA vizvezvara kA 'alaMkArakaustubha' racA gayA hai / ina granthoM meM a0 da0 kI gauravapUrNa kaDI bhI niHsaMdeha jur3atI hai| Age calakara hama isa paraMparA meM alaMkAra aura unake caDhAva utAra kI carcA ko bhI zAmila kareMge / a0 da0 ke prAraMbha meM 'alaMkAraparaMparA' kI stuti kI hai / accaMta-suMdaraM pi hu NiralaMkAraM jaNaMmi kIraMtaM / kAmiNimuhaM va kavvaM hoi pasaNNaM pi vicchAaM // -(a0 da0 3) kAvya aura sundarI kA mukha bhale hI sundara aura prasanna ho, kintu alaMkArarahita ho to logoM ko zobhArahita hI lagate haiM / a0 da0 alaMkAroM kI anantatA daMDI kI taraha hI mAnatA hai / a0 da0 ne alaMkAroM kA AraMbha upamA se kiyA hai / upamAlakSaNa para bhAmaha kA prabhAva spaSTa hai / a0 da0 ne upamA ke 17 bheda nirUpita kiye haiN| a0 da0 ke upamA bheda prativastUpamA, asamopamA, kezopamA Adi bheda anugAmI AlaMkArikoM meM svataMtra alaMkAra ke rUpa meM nirUpita kiye haiM / asamopamA hI zobhAkara aura jagannAtha meM 'asama' nAmaka svataMtra alaMkAra meM parivartita huA hai / a0 da0 ke anya upamA bhedoM para daNDI kA prabhAva svayaM spaSTa hai / a0 da0 (36)

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178 Contribution of Jainas to Sanskrit and Prakrit Literature atizayokti ko hI atizayopamA mAnatA hai / udAharaNa meM vyatireka, bhrAntimAn, nigaraNamUlaka atizayokti kA saMmizraNa hai / a0 da0 kI guNakalitA kiMcit navIna hai / (a0 da0 17) ekakramA, lalitopamA, aura viguNopamA a0 da0 kI sarvathA navIna upalabdhi hai| (39-40) rUpaka para bhAmaha kA (43, 2/11) prabhAva hai usI prakAra utprekSA para bhI unakA (a0 da0 112, 2/93) prabhAva hai| a0 da0 meM prApta atizaya alaMkAra ke udAharaNa se mIlita alaMkAra kI pratIti hotI hai / daNDI ke kA0 da0 (2/215) ke atizayokti kA udAharaNa kucha isa taraha kA hI hai / antara itanA hai ki yahA~ bhedakatattva madhumakkhI kA pratipAdana hai, isase nAyikA ke kapola aura svarNamaya caMpaka puSpa kA bheda parakhA jAtA hai / (a0 da0 55) ___ apahanuti, dIpaka, aura arthAntanyAsa alaMkAra bhAmaha ke ukta lakSaNoM para AdhArita hai| (a0 da0 88, 89, kA0 laM0 2/21, a0 da0 45-46, kA0 laM0 2/25-26, a0 da0 42, bhAmaha 2/71) parikara ko a0 da0 anyaparikara nAma se nirdiSTa karate haiM (a0 da0 83) / pUrva kathita sadRza kA vaisA kathana karanA parikara alaMkAra hai / vaise yaha lakSaNa sarvathA alaga hai / anya AlaMkArikoM ne parikara kA lakSaNa sAbhiprAyavizeSaNa mAnA hai / itanA ullekhanIya hai ki arthAntaranyAsa ke bilakula viparIta svarUpa ko a0 da0 ne 'parikara' mAnA hai / 'aNNo' se anya parikara hI samajhA jA sakatA hai / ____ a0 da0 ne samAsokti kA nirdeza nahIM kiyA, paraMtu bahuta saMbhava hai ki a0 da0 ke bhAvAlaMkAra kA dUsarA prakAra jo anyApadeza nAmaka hai, vahI samAsokti hai / bhale hI unhoMne samAsokti kA nAmanirdeza na kiyA ho / a0 da0 anya vyapadeza meM eka se dUsarA artha-abhiprAya nikalane kI bAta karate haiM / (a0 da0 40 e) amRtAnandayogI samAsokti kA dUsarA nAma anyApadeza batAte haiM / __ a0 da0 meM vyatireka alaMkAra kA svarUpa ekadama bhinna hai| upameya upamAna se jyAdA utkRSTa ho-yaha pracalita svarUpa se kAfI alagarUpa a0 da0 kAra ne nirdhArita kiyA hai / tadanusAra jAti arthAt svabhAvokti alaMkAra meM kucha vizeSatA ho to vyatireka alaMkAra hotA hai| a0 da0 tulyayogitA ko saMyogitA nAma se pahacAnatA hai / svarUpasAmya tulyayogitA se hI melajola rakhatA hai / eka hI kAla aura kriyA meM nyUna kA viziSTa ke sAtha guNasAmya jo sthApita kiyA jAtA hai. vaha saMyogitA hai / 13 upamArUpaka ko a0 da0 meM svataMtra alaMkAra mAnA gayA hai / yaha alaMkAra bhAmaha aura vAmana meM bhI thA, kintu vAmana ne use saMsRSTi ke antargata rakhA hai / (kA0 laM0 3/35 kA0 laM0 sU0 4/3/32)

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alaMkAradappaNa: prAkRta bhASA kA ekameva alaMkAragrantha paricaya aura kucha vizeSatAe~ 179 virodhamUlaka varga meM a0 da0 kAra virodha, vibhAvanA aura vizeSokti ye tIna alaMkAroM ko svIkAra karate haiM / - virodha meM 'AbhAsa' kI koI bAta nahIM batAI hAlA~ki 'AbhAsa' hI virodha kA prANa hai / (71) udAharaNa AbhAsAtmaka virodha kA jarUra hai / (73) a0 da0 ke anusAra jahA~ guNa meM vaikalya ho kintu dUsare guNa se usakA vaiziSTya dikhAyA jAya vahA~ vizeSAlaMkAra kahA jAtA hai / ( = vizeSokti) (50) yaha vizeSa yA vizeSokti, vAmanAdi kI vizeSokti se milatI hai / isameM phalAbhAva kA koI nirdeza nahIM, isalie paravartI AlaMkArika ise rUpakAlaMkAra kA eka bheda hI samajhate haiM / jise dRDhAroparUpaka kahA jA sakatA hai | 14 tarkanyAyamUlaka varga meM anumAna aura hetu alaMkAra samAviSTa hote haiM / hetu kA dUsarA nAma kAvyaliMga bhI hai / mammaTAdi hetu ko kAvyaliMga meM hI aMtarbhAvita karate haiM / hetu, sUkSma aura keza ko bhAmaha ne inakAra diyA hai / a0 da0 kAra bhI ukta alaMkAroM kA svIkAra nahIM karate / a0 da0 kAra kA anumAna lakSaNa bhoja se milatA-julatA haiM / 15 vAkyanyAyamUlaka varga meM yathAsaMkhya alaMkAra prathama krama meM AtA hai / a0 da0 ke mata meM jaba krama se padArtha nibaddha kiye jAte haiM tathA yathAsaMkhya siddha hotA hai / a0 da0 ne jo paryAya alaMkAra diyA hai (64) vaha bhAmaha aura rudrokta paryAyokta hI hai / (3/8 aura 7/42) mammaTa ruyyakAdi to paryAya se krama se varNita vastu samajhate haiM / isa taraha yahA~ bhI a0 da0 prAcIna paraMparA ko hI z2ArI karatA hai / lokanyAyamUlaka varga meM mIlitAdi alaMkAroM kA samAveza hotA hai, kintu a0 da0 inakA svIkAra nahIM karatA / gUDhArthapratItimUlaka varga meM se a0 da0 kAra svabhAvokti aura udAtta alaMkAra ko svIkAra karate haiM / a0 da0 kAra svabhAva varNana ko 'jAI' kahate haiM / jAti (61) ke udAharaNa siradharia - kalasA0 ityAdi meM grAmakanyAoM kI gati kA sahaja varNana hai / (62) udAtta ke do bheda a0 da0 bAtAtA hai-riddhi udAtta aura mahAnubhAva ke varNana / (92) yahI pUrvAcAryoM kA Rddhimat udAt hai / dUsarA udAtta aMgabhUta mahApuruSoM kA varNana hai / 'kintu yahA~ rasa ke aMgabhUta hone kA nirdeza nahIM / cittavRttimUlaka alaMkAra meM rasavat, preya, UrjasvI aura samAhita kA samAveza hotA hai / a0 da0 bhAmaha - daNDI ityAdi pUrvAcAryoM ke mata kA anusaraNa karatA hai aura pradhAna rasa, bhAva, bhAvAbhAsa tathA zama ko anukrameNa rasita, premAtizaya, UrjA aura samAhita nAma se nirdiSTa kiyA hai | a0 da0 kA 'rasia' kA lakSaNa bhAmahAnusArI hai-- rasavaddarzina spaSTazRMgArAdirasaM yathA / ( 36 ) aura phuDa siMgArAi - raso so rasio - (64) aise hI premAtizaya (89), UrjA (87) tathA (71) Adi kA nirUpaNa hai /

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Contribution of Jainas to Sanskrit and Prakrit Literature UrjasvI alaMkAra ke bhAmahAdi ke udAharaNoM meM garva kA bhAva vyaktigata hai, tAki a0 da0 ke udAharaNa meM vaha sAmUhika garva hai / yaha bhAva anaucityaprerita hai, yaha bAta a0 da0 ne nahIM batAI / acAnaka bar3hiyA sahAya milane se samAhita hotA hai / (71) pUrvAcAryoM kA yaha samAhita hI kArya sukaratArUpa samAdhi kA bIja hai / eka aura tathya dhyAnArha ki rasavat, Adi caturvidha alaMkAra rasAdi mukhyarUpa meM pradhAnarUpa meM ho tabhI rahate hai / dhvanivAdI kI taraha gauNarUpa meM kabhI nahIM / yahA~ bhI a0 daH pUrvAcAryoM kI paraMparA kA anusaraNa karatA hai / mizrAlaMkAra varga meM saMsRSTi aura saMkara alaMkAra samAviSTa hote haiM / a0 da0 meM saMsRSTi kI svIkRti hai / (115) ina alaMkAroM ke alAvA AzI, bhAva, rodha, evaM uttarAlaMkAra tathA udbheda, vyapadezastuti, valita aura Adarza ko bhI a0 da0 meM nirdiSTa kiyA gayA hai / bhAva meM gUDha bhAva rudraTa ke bhAva para AdhArita hai aura anyApadeza bhAva samAsokti hI rodha ko AkSepa se pRthak nahIM mAnA jA sakatA / (50) uttara (96) meM gUDhottara ko anugAmI appayya dIkSita ne svIkArA hai / udbheda ko bhoja aura narendraprabha bhAvika kA hI eka bheda batAte haiM / (123) a0 da0 kA0 Adarza kA udAharaNa apartuti se milatA hai / vyapadeza vyAjastuti kA hI bheda pratIta hotA hai / a0 da0 kAra anuprAsa aura yamaka do zabdAlaMkAra bhI nirdiSTa karate haiM / unhoMne zabdAlaMkAroM ko arthAlaMkAroM ke sAtha sAtha hI nirUpita kiye haiM, alaga se nahIM / phalazruti a0 da0 kI alaMkAra saMbandhI vizeSatAe~ nibaddha karane ke bAda nimnokta mudde sAmane ubharate 1. a0 da0 para bhAmaha, udbhaTa aura rudraTa kA prabhAva svayaMspaSTa hai / 2. a0 da0 kA samaya nizcita rUpa se nirdhArita nahIM kiyA jA sakatA, phirabhI bhoja ke sarasvatIkaNThAbharaNa se a0 da0 kA vaicArikasAmya dekhA jA sakatA hai / 3. dhvani saMbandhI koI ISat ullekha yA carcA kA isameM abhAva hai /

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alaMkAradappaNa : prAkRta bhASA kA ekameva alaMkAragrantha - paricaya aura kucha vizeSatAe~ 181 4. a0 da0 meM saMbhavataH apane udAharaNa ke sAtha anya ke udAharaNa bhI uTaiMkita hai, Ama taura para vyAvahArika uddharaNa pratIta hote haiM / 5. a0 da0 ke ananvayopamA, asama jaise kaI upamA prakAra mammaTa, zobhAkara ityAdi ke alaMkAragranthoM meM svataMtra sAdRzyamUlaka alaMkAra ke rUpa meM svIkRta hue / 6. a0 da0 ke guNakalitA Adi upamAbheda sarvathA navIna hai / kucha bheda kI pazcAt kAla meM nAmAdi se raddobadala huI hai| jaise a0 da0 kI zRMkhalopamA hI rasanopamA hai / guNakalitA, viguNarUpA, zrutimikitA, ekakramA, talilapsA Adi a0 da0 ke upamAbheda anugAmiyoM ne radda kara diye haiM / a0 da0 kI vikalpitA hI kalpitopamA hai / Age dekhA ki, vizeSAlaMkAra vAstava meM eka guNahAnirUpA vizeSokti hai / 7. dravyottara Adi uttara ke bheda aura Adarza alaMkAra a0 da0 taka hI sImita raheM / 8. 'alaMkAra paraMparA' kI yaha anUThI kRti hai / alaMkAra ke vyApaka artha 'kAvyasaundarya' ko a0 da0 bhI mAnatA-jAnatA hai / iti zivam / a0 da0 meM ullikhita alaMkAroM kI vargAnusAra tAlikA alaMkAravarga a0 da0 meM nirUpita alaMkAra vizeSataH ullekhanIya anuprAsa, bahuzleSa, yamaka arthAlaMkAroM ke bIca meM hI usakI carcA alaga se nirdeza nahIM / 1.. zabdAlaMkAra arthAlaMkAra sAdRzyamUlaka upamA (17 prakAra), rUpaka, apahartRti, prativastUpamA, (prakArarUpa), ananvaya, prativastUpamA ko a0da0 kAra upamA meM hI aMtarbhAvita karanA cAhate haiM / a0 da0 kI atizayopamA hI atizayokti hai / utpekSA, atizaya, dIpaka, arthAntaranyAsa, saMdeha, parikara, ' sahokti, samAsokti (anyApadeza, bhAva kA dUsarA prakAra), aprastutaprazaMsA, vyatireka, rodha, AkSepa, (nidarzana), saMyogitA (tulyayogitA), zleSA, vyapadeza stuti, upamArUpaka, utprekSAvayava

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182 Contribution of Jainas to Sanskrit and Prakrit Literature 2. virodhamUlaka virodha, vibhAvanA, vizeSa a0 da0 kAra kA vizeSa prAcInoM kA dRDhAroparUpaka prakAra hI hai / 3. zRMkhalAmUlaka 4. tarkanyAyamUlaka nahIM hai - anumAna (Adarza ?) 5. vAkyanyAyamUlaka yathAsaMkhya, paryAya, parivRtti hetu kA bhAmaha kI hI taraha asvIkAra paryAya alaMkAra paryAyokta jaisA hI hai, paraMtu kramazaH nirUpaNa kA koI nirdeza nahIM / 6. lokanyAyamUlaka nahIM hai / 7. gUDhArthapratItimUlaka jAti (svabhAvokti), udAtta 8. cittavRttimUlaka rasita, premAtizaya, UrjA, samAhita saMsRSTi isa varga ke 'sUkSma' kA ullekha nahIM / kadAcit bhAmaha kA prabhAva rahA hogA / svarUpa bhAmaha aura daNDI ityAdi pUrvAcAryoM jaisA hI hai| bhAva, udbheda, valita, upamArUpaka, utprekSAvayava tathA AzI, nAmaka ora bhI alaMkAra hai| __ mizra tAlikA-: 2 upamAprakAra nAma 1. prativastUpamA, 2. guNakalitA, 3. asamA, 4. mAlA, 5. viguNarUpA, 6. saMpUrNA, 7. gUDhA, 8. zRMkhalA, 9. zleSA, 10. ISadvikalA, 11. anyonyA, 12 prazaMsA, 13. tallipsA, 14. ninditA, 15. atizayA, 16. zrutimIlitA, 17. vikalpitA, vizeSata: ullekhanIya prativastUpamA aura atizayA tathA anyonyA ko anugAmI prativastUpamA, atizayokti aura upameyopamA nAma se svataMtra alaMkAra ke rUpa meM nirdeza karate haiM / zRMkhalA hI rasanopamA hai| a0 da0 kI guNakalitA gUDhA aura tallipsA / Adi upamAbheda sarvathA navIna hai / prativastUpamAdi daNDI meM bhI hai| a0 da0 kI asamopamA 'asama' nAmaka alaMkAra ke rUpa meM zobhAkara meM to thI hI,

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alaMkAradappaNa : prAkRta bhASA kA ekameva alaMkAragrantha - paricaya aura kucha vizeSatAe~ 183 jagannAtha meM bhI vaha asamAlaMkAra nAma se svIkRta hai / pAdaTIpa: 1. agaracanda nAhaTA-prAkRta bhASA kA ekamAtra AlaMkArika grantha : alaMkAradappaNa' -zrI ratnamuni smRtigrantha, pR0 394 gurudeva smRtigraMtha prakAzaka samiti, jaina bhavana, lohAmaMDI, AgarA, I0 sa0 1964 / 2. bharatasiMha upAdhyAya--pAli sAhitya kA itihAsa pR0 559 hindI sAhitya sammelana, prayAga - 1949. aura rAhula sAMkRtyAyana-pAli sAhitya kA itihAsa, hindI samiti, lakhanaU, 1963 3. See p-7, Alamkara-Dappana ed. H. C. Bhayani, L. D. Series-120, L. D. Institute of Indology, Ahmedabad 1999. 4. Dr. H. Bhayani, a0 da0 Introduction-P. 102. 5. draSTavya tAlikA naM0 1 / / 6. tulanA kareM-vAmana kAvyAlaMkAra 311/2 vRtti saM0 kedAranAtha zarmA, caukhambA amarabhAratI prakAzana vArANasI. 1997 / 7. a0 da0 -4 / 8. a0 da0 11, bhAmaha kAvyAlaMkAra 2/30 / 9. tAlikA naM0 2 / 10. alaMkAraratnAkara cU0 10, rasagaMgAdhara pR0 966 / 11. alaMkArasaMgraha, 5/29 / / aDiyAra lAyabrerI, madrAsa / 12. hoi sahAo jAI vairego uNa-visesa-karaNeNa / -a0 da0 /61 / 13. guNasarisa-taNa taNahAi jattha hiNassa gurueNa samaM / hoi samakAla kiriyA jA sA samajoiA sAhu || a0 da0 /105 / 14. alaMkArasarvasva pR0 477, saM0 revAprasAda dvivedI, caukhambA vidyAbhavana, vArANasI, I0 sa0 1972 / 15. aNumANaM liGgeNa liGgI sAhiJjae a0 da0 108 / anya saMdarbhagrantha 1. alaMkAraratnAkara, saM0 sI devadhara, oriyanTala buka ejansI, pUNe, 1942 / 2. alaMkArasaMgraha, aDyA lAyabrerI, madrAsa I0 sa0 3. kAvyAlaMkAra, bhAmaha, saM0 devendranAtha zarmA, rASTrabhASA pariSada, paTanA 1962 / 4. kAvyAlaMkAra, rudraTa, saM0 rAmadeva zukla caukhambA, vArANasI, I0 sa0 1966 / 5. rasagaMgAdhara, paM0 madanamohana jhA, caukhambA, vidyAbhavana, vArANasI, I0 sa0 1969 /

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana naMdalAla jaina jaina dharma aura darzana ke adhyayana se aisA lagatA hai ki janmanA jaina bane rahanA atyaMta sarala hai, kintu karmaNA jaina bana pAne kA prayatna UhApoha kA zikAra banatA dikhatA hai / vibhinna yugoM meM dharma kI paribhASAoM ke vikAsa kA adhyayana karane para jJAta hotA hai ki yaha kriyAkAMDa, jJAnayuga, bhaktiyuga evaM vaijJAnika yuga ke parivartanoM se gujarA hai| isameM 'sarvajana hitAya' se 'vyakti hitAya' kA caraNa AyA aura aba phira 'bahujana hitAya' kI jhalakiyA~ dikhane lagI haiM / vastutaH dharma kA jo svarUpa jJAnavAdI aura vaijJAnika yugoM meM nikharatA dikhA hai, usane nayI pIr3hI ko AkarSita kiyA hai / isase naI pIr3hI kI ora paramparAvAdiyoM kI A~khe bhI uThI haiM, para vaha usakI paravAha kiye binA dhArmika mAnyatAoM kA vizleSaNAtmaka parIkSaNa karate hue use vyAvahArika aura vaijJAnika rUpa dene meM lagI huI hai / kArla sAgana ne batAyA hai ki purAtana dhArmika mAnyatAoM yA vizvAsoM ke mUla ' meM bauddhika chAnabIna ke pratirodha kI dhAraNA pAI jAtI hai / yahI vRtti vartamAna dhArmika anAsthA kA kAraNa hai / isI kAraNa, gailIliyo, spinojA, vhAiTa Adi jina pazcimI anveSakoM ne aisI khojeM kI jo pracalita dhArmika mAnyatAoM ke virodha meM thIM, unheM daMDita kiyA gayA / yaha bhAgya kI bAta hai ki vizva ke pUrvI bhAga meM aisA nahIM huA / paraMtu yaha mAnA jAtA hai ki aneka prAcIna dhArmika mAnyatAyeM pracalita sAmAjika, rAjanItika (jaise rAjA ke daivI adhikAra Adi) evaM Arthika (garIba aura dhanikoM kA astitva Adi) sthiti ko yathAsthiti banAye rakhane meM sahAyaka rahI haiM / jo dharmasaMsthAyeM inameM hone vAle parivartanoM ke prati saMvedanazIla nahIM hotI, ve jIvanta aura gatizIla nahIM raha pAtIM / jo dharmasaMsthAyeM bauddhika evaM vaijJAnika vizleSaNa para jitanI hI kharI utaratI haiM, ve utanI hI dIrghajIvI hotI haiM / unameM utanA hI satyAMza hotA hai / Adhunika tarkasaMgata vizleSaNa evaM anugamana ke yuga meM sAgana kA mata jaina mAnyatAoM para paryApta mAtrA meM lAgU hotA hai / yahI kAraNa hai ki usakI mAnyatAoM meM samaya-samaya para parivardhana, vistAraNa evaM saMkSepaNa hue haiM aura vaha yugAnukUla banA rahA hai / isa dRSTi se yaha sacamuca Azcarya kI bAta hai ki aneka dhArmika saMta aura vidvAn dhArmika siddhAMtoM kI kAlika satyatA evaM aparivartanIyatA ke mApadaNDa ko AdhAra banAkara usameM vaijJAnikatA, parivartanazIlatA yA saMvardhanazIlatA kI upekSA kara dete haiM / abhI eka pustaka prakAzita huI hai, 'sAiMTiphika

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 185 kanTeMTsa ina prAkRta kainansa' / isameM dhArmika sAhitya meM varNita vicAra, AcAra evaM ghaTanAoM meM kramaparivartana, nAmabhinnatA, nAma evaM kramabhinnatA, saMkhyAtmaka evaM avadhAraNAtmaka bhinnatA tathA bhautika nirIkSaNoM kI vividhatA ke tIsa saMdarbha diye haiM / yaha bhinnatA parivartana, saMzodhana, vistAraNa yA saMkSepaNa kI pratIka to mAnI hI jAnI cAhie / zAstrapAraMgata vidvAnoM se carcA karane para yaha manoraMjaka tathya sAmane AtA hai ki ve una bhinnatAoM ko parivartana mAnane ko taiyAra hI nahIM lagate / Aja kA vidyArthI jAnatA hai-jahA~ pravAha nahIM, vahA~ pragati nahIM / phira bhI, ina bhinnatAoM ke pariprekSya meM ve jJAna ko pravAha rUpa mAnane ko taiyAra nahIM hai / isI kAraNa vizvadharma kI kSamatA (prazAstA, pavitra pustaka, uttamatA) rakhane vAle jaina taMtra ke anuyAyI isa bhUtala para kevala 0.004 pratizata hI bane hue haiN| kisI bhI taMtra kI pravAhazIlatA ko na mAnanA usakI pragati meM bAdhaka hI siddha hotA hai / isI pRSThabhUmi meM kucha aise prakaraNa prastuta kiye jA rahe haiM jo dhArmika AcAra-vicAroM se sambandhita hai aura jinase yaha pravAha avaruddha yA pragata huA hogA / yaha avarodha yA pragati hI isa taMtra kI vaijJAnikatA ko vyakta karatI hai aura isake siddhAMtoM ko vicAraNIya parIkSaNa ke kSetra meM lA detI hai / ina prakaraNoM meM parivartana kA AdhAra kyA rahA hogA, aura krama-parivartana kA kyA prabhAva par3A hai, usake saMbaMdha meM kucha vicAra-biMdu yahA~ prastuta kiye jA rahe haiM / 1. jJAna-darzana-cAritra yA darzana-jJAna-cAritra ? A0 umAsvAti ke tattvArtha sUtra kA pahalA sUtra hai-'samyak-darzana-jJAna-cAritrANi mokSamArgaH' / yahA~ zraddhApUrvaka darzana, jJAna aura cAritra ko prazasta mAnA gayA hai / yaha tIsarIcauthI sadI ke prAraMbha kA grantha hai / usake pUrvavartI sthAnAMga (3.509 evaM 3.489) Adi sUtroM ke tathA SaTkhaMDAgama ke samAna prAcIna karmavAda ke graMthoM meM jJAna-darzana-cAritra kA krama batAyA hai / isa prAcIna krama ke parivartana kA AdhAra kyA ho sakatA hai ? kyA ise buddhivAda para vyaktivAda ke prAraMbha kI vijaya mAnA jAe jisameM darzana ke kAraNa (niHzaMkita aMga ?) jJAna pUrvAgrahI ho jAve / darzana kA pahalA aMga hI jijJAsA, zaMkA yA saMdeha kA Urdhvagamana hai / ise buddhivAdI jagat svIkAra karane meM apane ko asamartha pAtA hai / mujhe lagatA hai ki jJAna-darzana-cAritra kA krama adhika manovaijJAnika hai / jJAnI kI zraddhA bhI balavatI hotI hai / 2. mana-vacana-kAya yA kAya-vacana-mana ? hama sabhI prAyaH mana-vacana kAya kI carcA karate haiM / isase prakaTa hotA hai ki socakara bolo aura karo / yaha krama prAcIna aura Agamika hai / gupti, daMDa, gardA Adi ke prakAra isI krama ke nirUpaka haiM (sthAnAMga, peja 161-162), para A0 umAsvAti ne vahA~ bhI kramaparivartana kiyA hai -"kAya-vAG-manaH karmayogaH" / isa krama-parivartana kA AdhAra bhI vicAraNIya hai| mana baDA hai yA kAya ? kriyA bar3I hai yA vicAraNA, jisake AdhAra para kriyA kI jAtI hai / karma ke vikAsa, Asrava evaM karma baMdha kI avadhAraNA ke itihAsa ke vikAsa kI dRSTi se A. umAsvAti paraMparAvAdI siddha hote haiM kyoMki jaina dharma meM kuMdakuMda ke yuga se pUrva bhI bhAva yA

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186 Contribution of Jainas to Sanskrit and Prakrit Literature mana kI pradhAnatA yA prAthamikatA kI carcA cala par3I thI / mana bhAvoM, vicAroM, AvegoM Adi kA AdhAra hai / kyA umAsvAti mana kI gauNatA svIkAra kara bhaktivAda kI prastAvanA ke rUpa meM mana ko aMtima sthAna dete haiM ? buddhivAdI yuga manapUrvaka kriyA kA samarthaka hai / pazcimI vicAraka bhI isa krama ke vyatyaya para vicAra karane lage haiM / phalataH yaha kramavyatyaya bhI vicAraNIya hai / 3. saMraMbha-samAraMbha-AraMbha yA saMraMbha-AraMbha samAraMbha ? karmavAda aura kaSAyavAda jainoM ke do pramukha siddhAMta haiM / mAlA ke 108 maNiyoM kA AdhAra kaSAyavAda kA vistAra hai 4 x 3 x 3 x 3 (saMraMbha Adi) inameM saMraMbha, samAraMbha aura AraMbha kA krama AgamoM meM bhanna hai aura digambara graMthoM meM bhinna hai / kramabhinnatA se kisI pada kI artha-bhinnatA bhI ho gaI hai / (samAraMbha) / zvetAMbara graMthoM meM (sthAnAMga 3.16 yA 7-84-89) yaha krama nimna hai : 1. AraMbha, saMraMbha, samAraMbha (paritApa pazcAttApa) ___ yahA~ kriyA ke AdhAra para saMkalpa ke hone kI sUcanA hai| sAtha hI, yadi kriyA azubha hai, to usake liye svAbhAvika paritApa ke manobhAva hone kA saMketa hai| isa prakAra, ra karmamana-manovega ke AdhAra para mana kI aMtima pramukhatA batAI hai / yaha pUrvokta Agamika mAnyatA ke viparyAsa meM lagatI hai evaM mana-kAya ke saMbaMdha meM pracalita do paraMparAoM kA saMketa detI hai / yaha krama prakSipta bhI ho sakatA hai / isake viparyAsa meM, umAsvAti ne (6.8 meM) saMraMbha-samAraMbhaAraMbha kA krama diyA hai (vicAra, taiyArI aura kriyA) jo vyAvahArika evaM vaijJAnika dRSTi se adhika tarka saMgata lagatA hai| para yahA~ bhI, mana kI mUlabhUtatA (6.1 ke) mana kI gauNatA kI tulanA meM vicAraNIya ho gaI hai / digaMbara graMthoM kA yaha krama mana-vacana-kAya ke krama kA pratiSThApaka hai jo (6.1 ke) viparyAsa meM hai / yahA~ 'samAraMbha' zabda bhautika kriyA hetu taiyArI ke artha meM AyA hai, manovegoM ke artha meM nahIM / AgamoM meM mana:pradhAna (buddhivAdI) varNana hai, ata: unakA krama buddhivAdI ciMtana kahA jA sakatA hai / pariNamajanya manovega jIvana meM sudhAra bhI lA sakate haiM / usake viparyAsa meM, digaMbaroM kA krama vyAvahArika adhika hai| isameM zabhatA kI vatti pracchanna hI hai / 4. pradeza-prakRti-sthiti-anubhAga baMdha yA prakRti-sthiti-anubhAga-pradeza baMdha ? Agamika yuga meM evaM A. kuMdakuMda ke samaya meM karma-baMdha ke cAra prakAroM kA krama pradeza, prakRti sthiti, anubhAga ke rUpa meM rakhA gayA hai / isake viparyAsa meM, SaTkhaMDAgama evaM tattvArtha satra meM isa krama meM vyatyaya haA hai (samayasAra 290 kaMdakaMda bhAratI saMskaraNa, tattvArtha satra 8.3) / vastutaH pahalA krama adhika vaijJAnika lagatA hai / binA pradezoM kI saMkhyA ke karma prakRtiyoM kA nirmANa kaise ho sakatA hai ? A. vidyAnaMda ne apanI TIkA meM isa krama meM kiMcit parivartana vyakta kiyA hai / isa vyatyaya kI vyAkhyA apekSita hai|

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 187 5. sAta tattvoM evaM nava padArthoM kA krama AgamoM aura kuMdakuMda ke graMthoM meM nau, dasa, gyAraha yA bAraha taka tattva batAye gaye haiM jinakA zraddhAna aura jJAna atizaya cAritra kA kAraNa hotA hai / lekina inakA krama jainetara tattvoM ke adhika anurUpa hai aura bauddhoM ke, cAra AryasatyoM ke viparyAsa meM, paMca-yugalI satyoM ke anurUpa hai / kyA tattva yojanA jainoM kI apanI maulika nahIM hai ? inake kramoM meM baMdha-mokSa aMta meM Ate haiM / saMbhavataH jaina jJAnoM ke vikAsa kA AdhAra anya taMtroM kI mAnyatAe~ rahI hoM / inake prAcIna krama para inakA prabhAva spaSTa vyakta hotA hai jaisA ke. ke. dIkSita bhI mAnate haiM / isa krama ke viparyAsa meM, A. umAsvAti kA tattvakrama hai jahA~ na kevala tattva saMkhyA hI nirdhArita kI gaI hai, apitu unakA krama bhI parivartita kiyA gayA hai| uttaravartI AcAryoM ne bhI ise mAnA hai| aisA pratIta hotA hai ki tattvoM kA prAcIna krama bauddhika dRSTi se utanA manovaijJAnika aura tarkasaMgata nahIM lagatA / isake viparyAsa meM, umAsvAti ke krama meM ye donoM hI guNa pAye jAte haiM / yaha vyavasthita bhI hai / unake dvArA isa krama parivartana kA AdhAra kyA rahA hogA, yaha vicAraNIya hai / vanya vyatyayoM ke viparyAsa meM, yaha vyatyaya unake svataMtracetA hone kA pracaMDa saMketa detA hai / 6. bAraha bhAvanAoM aura dasa satyoM kA krama __jainoM meM adhyAtmapatha kI ora bar3hane ke liye dhyAna aura bhAvanAoM kA bar3A mahattva hai / vibhinna graMthoM meM unake nAmoM aura kramoM meM aMtara pAyA jAtA hai / inameM parivartana bhI pAyA jAtA hai / sthAnAMga (peja 122) evaM rAjavArtika ke vivaraNoM se dasa satyoM ke nAma, krama aura arthabheda spaSTa haiM / 7. nayoM kA krama jainoM meM naya siddhAMta kA kramika vikAsa huA hai, aisA prAyaH sabhI vidvAn svIkAra karate haiM / bAlacaMdra zAstrI ne apane graMtha meM (peja 167 para) batAyA hai ki dhavalA (4/2) meM naigama, vyavahAra evaM saMgraha ke rUpa meM nayoM kA krama hai jabaki tattvArtha sUtra (1.33) meM naigama, saMgraha evaM vyavahAra naya kA krama haiM / 8. indriya aura iMdriya viSayoM kA krama jaina AcAra-vicAra meM indriyajaya kA pramukha sthAna hai / indriyA~ mana kI sahAyatA se rAgadveSa kA kAraNa aura phalataH, karmAsrava aura karmabandha kI srota haiM / bhagavatI 2.1, sthAnAMga, 10.23 aura prajJApanA 15.1 meM indriya aura indriya-viSayoM kA krama zrotra, cakSu, ghrANa, rasana aura sparzana ke AdhAra para diyA gayA hai / mUlAcAra gAthA 1091 meM bhI indriyoM ke AkAra kA varNana isI AdhAra para diyA gayA hai / isake viparyAsa meM, digaMbara granthoM evaM tattvArthasUtra meM yaha krama sparzana, rasana, ghrANa, cakSu evaM zrotra ke rUpa meM diyA gayA hai / prathama krama meM sUkSma se sthUla kI ora vRtti kA saMketa hai jabaki dvitIya krama meM sthUla se sUkSma kI ora pravRtti kA saMketa hai / indriyA~ aura unake viSaya mukhyataH bhautika jagat se sambandhita haiM / yahA~ sthUla se sUkSma kI ora pravRtti . For Private &Personal Use Only

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188 Contribution of Jainas to Sanskrit and Prakrit Literature sAmAnya hai / phalataH isa kramaviparyaya kA kAraNa bhI anveSaNIya hai / 9. daza dharmoM kA krama evaM nAma parivartana sAmAnya gRhastha evaM sAdhuoM ke kArmika saMvara evaM nirjarA hetu jaina taMtra meM daza dharmoM kA paryApta mahattva hai / lekina yahA~ bhI sthAnAMga aura tattvArthasUtra meM inake nAma aura kamoM meM aMtara hai jaisA nIce kI sAraNI se spaSTa hai :sthAnAMga 10.16 evaM 5.34-35 tattvArtha sUtra, 9.6 kSAnti kSamA mukti (nirlobhatA) mArdava Arjava Arjava mArdava zauca lAghava satya satya saMyama saMyama tapa tyAga tapa tyAga brahmacarya AkiMcanya brahmacarya isa krama se spaSTa hai ki sthAnAMga kA krama, kaSAyoM ke krama ke AdhAra para kiMcit viparyAsa meM hai / sAtha hI, yahA~ AkiMcanya ke badale 'lAghava' kA nAma diyA gayA hai / zauca ke liye mukti evaM kSamA ke liye 'kSAMti' nAma diyA gayA hai / isake viparyAsa meM, tattvArthasUtra kA krama adhika saMgata lagatA hai| kuMdakuMda ne bhI bArasa-aNuvekkhA gAthA 70 meM zauca ke pUrva satya rakhakara eka nayA AyAma khola diyA hai / vastutaH yaha ucita pratIta nahIM hotaa| sAtha hI, yadi ina daza dharmoM ko ahiMsAdi pA~ca vratoM kA vistAra mAnA jAya, to bhI kuMdakuMda saMgata nahIM lagate kyoMki 1. ahiMsA ke rUpa meM (1-4) kSamA, mArdava, Arjava evaM zauca Ate haiM / 2. satya ke rUpa meM (5) satya dharma AtA hai / 3. acaurya ke rUpa meM (6, 7, 8,) saMyama, tapa aura tyAga Ate haiM / 4. brahmacarya ke rUpa meM (9) brahmacarya AtA hai / / 5. aparigraha ke rUpa meM (10) AkiMcanya yA lAghava AtA hai / . ina dharmoM ke krama meM aparigraha (AkiMcanya) ko brahmacarya ke pUrva kA sthAna bhI vivecanIya hai / anyathA unheM pA~ca vratoM kA vistAra kahanA samucita na hogA / sthAnAMga ke 'lAghava'

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 189 kI sthiti to aura bhI zocanIya hai| yadi nAmoM ke aMtara kI upekSA bhI kara dI jAya, to bhI kama parivartana kA saiddhAMtika AdhAra vicAraNIya hai / 10. daza vaiyAvRttyoM kA krama parivartana bhautika aura AdhyAtmika vikAsa meM tapa kA mahattvapUrNa sthAna hai / bAhya tapoM kI tulanA meM aMtaraMga tapa adhika nirjarAkara hote hai / chaha aMtaraMga tapoM meM vaiyAvRttya tIsarA tapa hai| sthAnAMga 10.17 evaM 5.44-45 meM tathA tattvArthasUtra 9.21.24 meM vaiyAvRtya ke dasa prakAra batalAye gaye haiM jaisA nIce kI sAraNI se spaSTa hai : sthAnAMga 10.17 tattvArtha sUtra 9.24 AcArya AcArya upAdhyAya upAdhyAya sthavira tapasvI tapasvI glAna zaikSa zaikSa kula glAna gaNa gaNa 11. saMgha saMgha sArmika 10. sAdhu manojJa isase patA calatA hai ki jahA~ tattvArtha sUtra meM 'sthavira' aura 'sAdharmika' kA nAma nahIM hai, vahIM sthAnAMga meM 'manojJa' aura 'sAdhu' kI vaiyAvRtya kA nAma nahIM hai / yadi sAdharmika ko 'sAdhu' mAnA jAya, to bhI 'manojJa' kA abhAva to hai hI / yahI nahIM, yahA~ bhI kama parivartana dRSTavya hai / saMbhavata: 'gaNa' aura 'kula' kA viparyaya to paribhASA kI bhinnatA ke kAraNa ho sakatA hai / 'glAna' kA krama bhI sthAnAMga meM ucita lagatA hai / ina vaiyAvRtyoM ke krama ko aitihAsika vikAsa krama meM bhI dekhA jA sakatA hai / phalataH vaiyAvRttya ke nAma aura krama bhI tarka-saMgati cAhate hai / 11. svAdhyAya ke bheda jaina AdhyAtmika zAstra meM aMtaraMga tapa ke rUpa meM svAdhyAya kA atyaMta mahattva hai kyoMki uttarAdhyayana ke anusAra yaha jJAnAvaraNa karma kA kSaya / kSayopazama karatA hai / sthAnAMga 5.220 aura uttarAdhyayana 29.19 meM isake vAcanA, pRcchanA, parivartanA (AmnAya), anuprekSA aura dharmakathA ke

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190 Contribution of Jainas to Sanskrit and Prakrit Literature rUpa meM pA~ca bheda batAye gaye hai| isake viparyAsa meM, umAsvAmI ne 9.25 meM kucha pAribhASika zabdoM ke aMtara ke sAtha arthasAmya rahate hue bhI pA~ca bheda to batAye haiM para unhoMne tIsare aura cauthe bheda kA nAma parivartana (para arthasamAna) hI nahIM kiyA apitu unakA krama-parivartana bhI kiyA hai / unhoMne 'parivartanA' (smaraNArtha pATha-punarAvRtti) ke liye AmnAya pada. kA prayoga kiyA hai aura use sthAnAMga 5.220 ke viparyAsa meM tIsare ke badale cauthe krama para rakhA hai / aura anuprekSA ko tIsare krama para rakhA hai / yahA~ prazna yaha hai ki pATha ke acchI taraha smaraNa hone para (AmnAya) usake artha para ciMtana-manana (anuprekSA) kiyA jAnA cAhiye yA ciMtana ke bAda smaraNArtha punarAvRtti karanI cAhiye / AcArya mahAprajJa ne batAyA hai ki tArkika dRSTi se acchI taraha smRta pATha para hI acchA ciMtana ho sakatA hai / yadi anuprekSA kA artha vargoM ke uccAraNa ke binA mAnasika abhyAsa liyA jAya, to bhI 'parivartanA' yA 'AmnAya' ko tIsare krama para rakhA jAnA cAhiye / vacana-prerita punarAvRtti mAnasika punarAvRtti yA abhyAsa kA pUrvavartI caraNa mAnI jAtI hai| aisA pratIta hotA hai ki umAsvAmI ne yahA~ bhI mana-vacana-kAya (dharmopadeza) kI paraMparA kA anusaraNa kiyA hai / yaha svAdhyAya ke samAna prakaraNa meM upayukta nahIM lagatA / phalataH yaha vyatyaya bhI vicAraNIya hai / svAdhyAya ke aMtima bheda kA nAma bhI donoM prakaraNoM meM bhinna hai, para arthasAmya ke kAraNa use krama meM hI mAnA jA sakatA hai / 12. darzanAvaraNIya karma kI nau uttara prakRtiyA~ sthAnAMga 9.14 aura prajJApanA pada 23 meM darzanAvaraNIya karma kI uttara prakRtiyoM kA krama nimna hai - nidrA paMcaka aura darzana-catuSka / dhavalA 6.31 meM bhI lagabhaga yahI krama hai / isake viparyAsa meM tattvArtha sUtra 8.7 aura sAmAnyataH digambara paramparA meM yaha krama darzana catuSka evaM nidrA paMcaka ke rUpa meM hai / isa krama ke vyatyaya kA kAraNa bhI anveSaNIya hai / darzana ke bAda nidrA yA nidrA ke bAda darzana ? vastutaH yadi darzana kA sAmAnya artha liyA jAya, to jahA~ nidrAdi meM prAyaH pUrNa darzana kA pratyakSa abhAva hotA hai yA apUrNa darzana hotA hai, ise sAmAnya cakSudarzanAvaraNa ke bheda ke rUpa meM lenA cAhiye / manovaijJAnika dRSTi se adhi-darzana nidrA ko bhI prerita karatA hai aura keMdrita darzana dhyAna ko bhI prerita karatA hai / isaliye darzana ke bAda nidrApaMcaka kA krama honA cAhiye / yaha krama-parivartana kaba aura kaise huA, isakA srota evaM vyAkhyAna anveSaNIya hai / 13. nokaSAya-cAritra mohanIya kI nau uttara prakRtiyA~ darzanAvaraNIya karma ke samAna prajJApanA pada 24, sthAnAMga 9.69 evaM dhavalA 6.45 meM nokaSAya ke hAsyAdi nau bhedoM kA krama tattvArtha sUtra 8.9 ke viparyAsa meM hai / jahA~ pUrva graMthoM meM vedatrika pahale haiM, vahIM tattvArtha sUtra meM yaha aMta meM hai| isI prakAra, bhaya aura zoka ke krama meM bhI aMtara hai| vastutaH, nokaSAyeM manobhAvoM kI abhivyakti ke rUpa hai / manobhAvoM kA pariNAma sukha-duHkha ke rUpa meM abhivyakta hotA hai / zramaNa-saMskRti udAsIna vRtti kA tathA manobhAvahInatA kA lakSya mAnatI hai / phalataH jaba taka vedatrika se saMbaMdhita manobhAva na hoMge, taba taka unako

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 191 anuvartita karane vAlI hAsyAdi nokaSAye kaise hoMgI ? Akhira viziSTa koTi ke jIvana ke astitva para hI pravRttiyA~ yA anubhUtiyA~ nirbhara karatI hai / phalataH nokaSAyoM ke vyatyaya kA kAraNa aura usakI aitihAsikatA vicAraNIya hai / 14. sUkSma ke bhedoM kA krama sAmAnyataH sUkSma padArtha ve kahalAte hai jo acAkSuSa hoM, avyAghAtI hoM, viprakRSTa hoM yA jo chadmastha-gamya na ho / inakA anumAna unake kArya se hotA ho / sAmAnyataH digaMbara graMthoM meM sUkSma padArthoM ko parigaNita nahIM kiyA gayA hai / dravya saMgraha meM avazya cittavRttiyoM evaM paramANu, karma Adi ko sUkSma batAyA gayA hai / bhagavatI 8.2 meM dasa jJeya padArthoM ko kevali-jJeya kahA gayA hai jinameM zabda, vAyu, gaMdha, paramANu, pudgala, tIna amUrtyadravya, mukta jIva Adi samAhita haiM / para dazavaikAlika 8.15 aura sthAnAMga 8.35 meM ATha prakAra ke jIvoM ko sUkSma kahA gayA hai / inameM eka nAma chor3akara bAkI nAma eka-samAna hai para unakA krama bhinna hai jo nimna prakAra 02. puSpa aMDa sneha dazavaikalika 8.15 sthAnAMga 8.35 sthAnAMga 10.24 01. sneha (jala ke prakAra) prANa prANa puSpa panaka panaka prANa (kunthu samAna jIva) vIja vIja uttiMga (kITikAnagara) harita harita kAI (panaka, 5 varNa) puSpa vIja aMDa harita (aMkurAdi) layana layana aMDa sneha 09. - gaNita bhaMga vRttikAroM meM uttaMga evaM layana ko lagabhaga samAnArthI hI mAnA hai / yahA~ dazavaikAlika kA krama sUkSma se sthUla kI ora jAtA hai, jabaki sthAnAMga kA krama sthUla se sUkSma kI ora jAtA hai| yahI nahIM, sthAnAMga 10.24 meM gaNita evaM bhaMga-sUkSma ke krama jor3akara usakI vividhA bhI bar3hA dI hai / dazavaikAlika sthAnAMga kA pUrvavartI mAnA jAtA hai / usakA sUkSma-sthUla-mukhI krama sthAnAMga kAla meM kaise parivartita ho gayA-yaha vicAraNIya hai / para sAmAnya jana ke liye sthAnAMga kA krama adhika vaijJAnika bhI lagatA hai / isameM ajIva sUkSma kaise chUTa gaye, yaha bhI eka vicAraNIya bindu hai / gAthA-chaMda-baddhatA ko nizcita rUpa se isakA kAraNa nahIM mAnA jA sakatA / phira sthAnAMga meM hI gaNita-sUkSma evaM bhaMga sUkSma kA samAhAraNa bhI eka prazna hI hai /

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192 Contribution of Jainas to Sanskrit and Prakrit Literature saMbhavata: gaNita sUkSma mAnasika pravRttiyoM ke rUpa meM hI samAhita huA ho / isa prakAra, isa prakaraNa meM krama-vyatyaya, sUkSma bhedAdhikya evaM vaijJAnikatA-ye sabhI tathya tarka-saMgatatA cAhate haiM / 15. anuyogoM kA krama sAmAnyataH yaha mAnA jAtA hai ki jaina paramparA meM vividha viSayoM ke pRthak rUpa se varNana karane kI anuyoga paraMparA prAyaH pahalI sadI (AcArya AryarakSita ke samaya) se prAraMbha huI hai / para donoM hI paraMparAoM meM inakA krama bhinna-bhinna hai / digambara paramparA meM yaha krama prathamAnuyoga, caraNAnuyoga, karaNAnuyoga evaM dravyAnuyoga ke rUpa meM hai jabaki zvetAMbara paraMparA meM yaha krama caraNakaraNAnuyoga, dharmakathAnuyoga, gaNitAnuyoga evaM dravyAnuyoga ke rUpa meM hai / yahA~ digambaroM kA prathamAnuyoga dharmakathAnuyoga ho gayA hai aura usakA krama dvitIya ho gayA hai| karaNAnuyoga gaNitAnuyoga ho gayA hai aura 'karaNa' kA artha dvitIyaka cAritra ho gayA hai / caraNAnuyoga prathama sthAna para AyA hai jisameM prAthamika evaM dvitIyaka cAritra samAhita huA hai / dravyAnuyoga (adhyAtma aura tattva vidyA) kA sthAna donoM meM aMtima hai / vicAra karane para aisA pratIta hotA hai ki digaMbaroM kA krama adhika tarka-saMgata hai kyoMki udAharaNa (prathamAnuyoga-jIva caritoM) se cAritra kI pravRtti ko protsAhana milatA hai| cAritra kI samyaktvA se tattva vidyA evaM prAmANikatA ke prati ruci bar3hatI hai| yadyapi anuyogoM kA krama sthUla se sUkSma kI ora donoM paraMparAoM meM hai para nAma krama kI bhinnatA kA srota aura samaya anveSaNIya hai / 16. pudgala ke sparzAdi guNoM meM krama bheda pudgala ko sparza catuSTaya se paribhASita kiyA jAtA hai / digaMbara paraMparA ke tattvArtha sUtra Adi meM unakA krama sparza, rasa, gaMdha evaM varNa ke rUpa meM hai jisakA tarkasaMgata samarthana rAjavArtika Adi graMthoM meM upalabdha hai / isake viparyAsa meM, zvetAMbara AgamoM meM unakA krama rUpa, rasa, gaMdha evaM sparza kA hai / yahA~ bhI aisA pratIta hotA hai ki digambara paraMparA sthUla se sUkSma kI ora jAtI hai aura zvetAMbara paraMparA isake viparIta dizA meM jAtI hai / isa krama-vyatyaya kA srota evaM samaya bhI vicAraNIya hai / 17. sAmAcArI ke prakAra sAmAcArI meM sAdhuoM ke sAmAnya vyavahAroM se saMbaMdhita pravRttiyA~ nirUpita kI jAtI haiM / isakA vivaraNa evaM prakAra aneka digambara aura zvetAmbara graMthoM meM pAye jAte haiM / mUlAcAra meM sAmAcArI ke do bheda haiM-sAmAnya aura vizeSa tathA Avazyaka niyukti meM tIna bheda haiM (1) ogha, (2) dazavidha evaM (3) pada vibhAga yA vizeSa / mUlAcAra meM ogha ko hI sAmAnya dazavidha ke rUpa meM nirUpita kiyA gayA hai / bhagavatI ArAdhanA meM bhI dazavidha sAmAcArI hai / sAmAnyataH sAmAcArI se dazavidha sAmAcArI hI mAnA jAtA hai| vizeSa jAnakArI to isI kA vistAra hai| yaha dazavidha sAmAcarI pA~ca pramukha graMthoM meM dI gaI hai jo nimna prakAra hai :

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 193 2. sthAnAMga 10.102 bhagavatI, mUlAcAra 4 uttarAdhyayana, 26.1.7 25.7, A. niyukti (sAmAnya sAmAcAra) icchA icchAkAra AvazyakI mithyA mithyAkAra naiSedhikI tathAkAra tathAkAra ApRcchanA AvazyakI AsikA pratipRcchanA naiSaidhikI niSedhikA chaMdanA ApRcchA ApRcchA icchAkAra pratipRcchA pratipRcchA mithyAkAra 08. chaMdanA chaMdana tathAkAra nimaMtraNA sanimaMtraNA abhyutthAna upasaMpadA upasaMpad upasaMpadA yaha spaSTa hai ki uttarAdhyayana meM ina sAmAcAriyoM kA krama anya graMthoM ke krama se bhinna hai / nauveM nAma meM bhI antara hai / tathApi vRttikAroM ke anusAra, arthabheda samAdheya hai / aisA mAnA jAtA hai ki yaha grantha anya granthoM se prAcIna hai / phalataH inameM bhI eka hI krama honA cAhiye thA / uttarAdhyayana kI paramparA ke grantha tatkAlIna bhArata ke eka hI kSetra meM race gaye haiM / taba yaha krama bhinnatA kaba aura kaise AI ? digambara paramparA ne bhI sthAnAMga kA hI anukaraNa kiyA lagatA hai ? isase kyA yaha anumAna lagAyA jAya ki bhagavatI Adi ke bhASArUpakAroM ko uttarAdhyayana ke viSaya meM jAnakArI nahIM thI ? ina krama-bhinnatAoM ke kAraNa jinavANI kI paraspara avirodhitA kI dhAraNA bhI vicAraNIya ho jAtI hai / 18. pratyAkhyAna ke prakAra jaina AcAra vidhi meM bhautika AhAra aura upAdhi evaM bhAvanAtmaka kaSAyAdi baMdhanoM ke kramaza: yA pUrNataH tyAga AdhyAtmika pragati ke liye mahattvapUrNa haiM / isakA uddezya anAgata doSoM kA parihAra, vratoM kA nirdoSa pAlana evaM bhAvazuddhi hai| bhautika pratyAkhyAna ke mAdhyama se bhAvanAtmaka zuddhi hotI hai / ata: isakA varNana aneka graMthoM-bhagavatI 7.2. sthAnAMga 10.101 Avazyaka niyukti 6 evaM mUlAcAra 639.40 Adi meM kiyA gayA hai / isake dasa prakAra nirdiSTa haiM jo nimna prakAra bhagavatI 7.2 sthAnAMga 10.101 mUlAcAra 01. 02. anAgata atikrAMta anAgata atikrAMta anAgata atikrAMta

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194 Contribution of Jainas to Sanskrit and Prakrit Literature 03. koTisahita koTisahita koTisahita 04. niyaMtrita niyaMtrita nikhaNDita 05. sAkAra (sAgAra) sAkAra (sApavAda) sAkAra 06. anAkAra (anAgAra) anAkAra (nirapavAda) anAkAra 07. parimANa kRta parimANakRta parimANakRta 08. niravazeSa niravazeSa aparizeSa 09. saMketa (sUcaka) saMketa adhvAnagata (mArgagata) 10. addhApratyAkhyAna (kAlamAnika) adhvApratyAkhyAna . sahetuka (upasargAdi) bhagavatI meM mUlaguNa pratyAkhyAna (paMca pApa-virati) evaM uttaraguNa pratyAkhyAna kI carcA kara uttaraguNa pratyAkhyAna ke dasa bheda batAye haiM / ina prakAroM se yaha spaSTa hai ki mUlAcAra meM navama evaM dasama pratyAkhyAna kA na kevala krama parivartana hai, AThaveM nAma meM bhI (para artha meM nahIM) aMtara hai| para unake arthoM meM bhI aMtara hai| mahAprajJa ne batAyA hai ki mUlAcAra kA krama va artha adhika svAbhAvika evaM paraMparAgata lagatA hai| digaMbara paraMparA meM inakA paraMparAgata krama vyatyaya kaba, kaise aura kyoM huA yaha samAdheya hai / 19. upAsaka yA zrAvaka pratimA ke gyAraha prakAra sAmAnya gRhasthoM kI kamika AdhyAtmika pragati ke liye aneka graMthoM meM gyAraha pratimAoM yA caraNoM ke pAlana kA ullekha hai / ina caraNoM kI dhAraNA prAcIna pratIta hotI hai, para inakA nAmollekha sarvaprathama samavAyAMga meM pAyA jAtA hai, para bhagavatI, uttarAdhyayana Adi meM nahIM hai / phalataH pratimAoM kI avadhAraNA kA vikAsa kiMcit uttaravartI pratIta hotA hai / ye pratimAyeM samyag darzana aura aneka vRttoM para AdhArita hai / inakI saMkhyA gyAraha hai jo sthAnAMga 10.45 meM bhI nirdiSTa hai| aneka zvetAMbara aura digaMbara graMthoM meM bhI ina pratimAoM kA ullekha hai jaisA nIce diyA gayA hai: samavAoM 11 anya grantha jainendra siddhAMta koSa 01. darzana zrAvaka darzana zrAvaka darzana 02. kRtavratakarma kRtavratakarma vrata 03. kRtasAmAyika kRtasAmAyika sAmAyika 04. proSadhopavAsa-nirata proSadhopavAsanirata proSadhopavAsa 05. divA-brahmacArI rAtri-bhakta parityAga sacitta-tyAga 06. brahmacArI (pUrNa) sacitta parityAga rAtri-bhuktityAga 07. sacitta parityAga divA brahmacArI brahmacarya 08. AraMbha parityAgI pUrNa brahmacArI AraMbhatyAga

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jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana 195 09. preSyaparityAgI AraMbha-preSaNaparityAga parigrahatyAga 10. uddiSTrabhakta parityAgI uddiSTa bhakta varjana anugatityAga 11. zramaNabhUta zramaNabhUta uddiSTa tyAga isa tAlikA se yaha spaSTa hai ki pahalI cAra pratimAoM ko chor3a tInoM hI prakaraNoM meM anya pratimAoM ke krama meM aMtara hai / digaMbara paraMparA meM zramaNabhUta nAmaka pratimA hI nahIM hai / ina tInoM kramoM kA vikAsa-kAla anveSaNIya hai / digaMbara paraMparA meM 'zramaNabhUta' pratimA kA vilopana bhI vicAraNIya hai / zvetAMbara paraMparA mAnatI hai ki pratimAdhAraNa jIvana ke aMtimabhAga (66 mAha) meM kiyA jAtA hai, para digaMbara paraMparA ise kabhI bhI pAlanIya mAnatI hai / pratimA-pAlana nirapavAda hotA hai, vrata sApavAda bhI ho sakate haiM / pratimAoM ke krama kA vaijJAnika, manovaijJAnika evaM AdhyAtmika adhyayana Avazyaka hai / uparokta unnIsa prakaraNa prAya: pUrNata: hI jaina saiddhAMtika mAnyatAoM se sambandhita haiM / unameM pAye jAne vAle krama parivartanoM para TIkAkAroM yA vidvAnoM ne vicAra kiyA ho, yaha dekhane meM nahIM AyA / isaliye dhArmika AsthA ko balavatI banAne ke liye ina para vicAra karanA Avazyaka hai / ina krama vyatyayoM ke viSaya meM nimna bindu vicAraNIya haiM : 1. aitihAsika pariprekSya jaina siddhAMtoM ke vikAsa ko aitihAsika pariprekSya meM dekhane para yaha mAnanA susaMgata lagatA hai ki bhinna-bhinna samayoM meM inake AyAma vistRta, parivartita aura saMkSepita hue haiM / isameM prAraMbha meM loka- anubhava thA, bAda meM buddhivAda AyA, uttarakAla meM vyaktivAda / zraddhAvAda AyA / darzanajJAna-caritra evaM kAya-vacana-mana kA uttaravartI krama isI kA pratI mAnA jA sakatA hai / 2. buddhivAda kA vikAsa ____ A0 umAsvAti kA yuga saMbhavataH saMkramaNa kAla rahA hogA / isIliye unake sUtroM meM jahA~ bhaktivAda ke svara gUMja rahe haiM, vahI saMraMbha Adi kA krama, jIvAdi tattvoM tathA nayoM kA vyavasthita kama unake buddhivAdI svarUpa ko vyakta karatA hai / hA~, aisA lagatA hai ki ve cAra baMdhoM ke krama meM aisA nahIM kara pAye / umAsvAti ke bAda ke prAyaH sAta sau varSa ke buddhivAdI yuga ne jainoM kI pratiSThA meM cAra cAMda lagAye / Aja usI pravRtti kI AvazyakatA hai / anekAMtavAda kI cauthI-pA~cavIM sadI kA vikAsa hameM avaktavyatA taka to le jAtA hai, para usameM nirNayAtmakatA kA tattva kahA~ hai ? yaha prazna hai / 3. parivartanazIlatA : vaijJAnikatA kI kasauTI . uparokta kama-vyatyaya AgamajJoM kI vaijJAnika manovRtti ko prakaTa karate haiM / ataH sabhI Agamika mAnyatAoM ko traikAlika mAnanA prAyaH samIcIna nahIM pratIta hotA / ye krama parivartana

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196 Contribution of Jainas to Sanskrit and Prakrit Literature jainoM kI vaijJAnikatA ke pratIka haiM / kyA hama avaijJAnika yA paramparAvAdI hai ? yadi aisA hotA, to hama pratyakSa ke do bheda, paramANu ke do bheda aura pramANa kI saMkSipta evaM vistRta paribhASA na kara pAte / 4. uttara pratipatti aura dakSiNa pratipatti uparokta krama-vyatyaya kyA uttara aura dakSiNa-pratipatti ke pariNAma haiM ? yA digaMbara-zvetAMbara matabhedoM ke pariNAma hai ? zvetAMbara Agama to mukhyataH uttara pratipatti ko nirUpita karate haiM aura digaMbara graMtha prAyaH dakSiNa pratipatti ke pratIka mAne jAte haiM / inake AcAryoM meM prAcIna kAla meM saMparka ke abhAva meM yaha vyatyaya svAbhAvika hai / yaha to aisA khela pratIta hotA hai jaise eka cakra kI prAraMbhika carcA aMtima sadasya ke pAsa pahu~cane taka vyutkramita ho jAtI hai / 5. vikAsa kA aMtima caraNa uparokta prakaraNa jaina taMtra ke saiddhAMtika vikAsa ke aMtima caraNoM ke vikAsa ke pratIka haiM / dasavIM sadI taka aisI sthiti A gaI thI ki usake bAda unameM vikAsa saMbhava nahIM rahA / zraddhAvAda kA yuga A gayA / ___ ina binduoM ke atirikta, ina krama-vyatyayoM se yaha saMketa to milatA hI hai ki prAcIna yuga meM vicAra-saMcaraNa yA graMtha-saMsUcana kI alpatA thI, isaliye vivaraNoM meM ekarUpatA saMbhava nahIM thI / isIliye aneka prakAra kI asaMgatatAyeM AIM / zraddhAvAda ke yuga meM hamane unakI ora dhyAna hI nahIM diyA / __inake aura aise hI anya prakaraNoM ke kAraNa Aja kA buddhivAdI vyakti satyAsatya nirNaya kI apanI kSamatA aura tadanurUpa anukaraNavRtti kA upayoga karanA cAhatA hai / para usake sira para vIrasena aura vasunaMdi kI talavAra laTakI huI hai-satyaM kimiti sarvajJa eva jAnAti / hama to bhaktivAdI haiM, hameM zaMkA yA jijJAsA kA adhikAra nahIM / inake mata kA anuyAyI banakara hama apanI jijJAsuvRtti ko upazAMta banAye nahIM rakha sakate / aise avasaroM para hameM samantabhadra aura siddhasena bhI yAda Ate haiM jo 'zAstrasya lakSaNaM parIkSA' kahakara hamArA utparivartana karate haiM / hameM inakA hI anusaraNa karanA hogA aura uparokta vivaraNoM kI saMgatatA ko pratiSThita karanA hogA / naI sadI siddhAMta-prazaMsana kI nahIM, siddhAMta-vizleSaNa kI sadI hogI / isa vizleSaNa ke AdhAra para hI hama jaina siddhAMtoM para pazcimI vizleSakoM ke aneka AropoM ko nirAkRta kara sakeMge aura jaina dharma kI vizvastarIya pratiSThA ko saMvardhita kara sakeMge / vartamAna saMtoM aura vidvAnoM se AzA hai ki ve nayI pIr3hI ko aise UhApohoM ke viSaya meM mArgadarzana kareMge / 100

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jainadarzane zabdapramANasya vibhAvanA' kamalezakumAra cha cokasI prastAvanA : vibhinneSu darzanasampradAyeSu pramANAnAM saDDhayAviSayiNI samAnatA nAstIti suprasiddhameva / jainetaradarzanasampradAyeSu mImAMsakAH pratyakSAnumAnazabdopamAnArthApattyabhAvAdIni SaD pramANAni naiyAyikAH pratyakSAnumAnazabdopamAnAni catvAri pramANAni, sAGkhyAH pratyakSAnumAnazabdAdIni trINi pramANAni, vaizeSikAH bauddhAzca pratyakSAnumAne dve pramANe cArvAkAdayastu pratyakSaikapramANamiti manyante / jainasampradAyasya zvetAmbaraparamparAyAM suprasiddha bhagavatIsUtre pratyakSAnumAnopamAnAgamAzceti catvAri pramANAni svIkRtya nirdiSTAni santi / parantvasya nirdezasya kramiko vikAsaH pUrvaM vicAraNIya itikRtvA'tra kimapi vikAsakramavastu vimRzyate / kramiko vikAsaH pramANaviSayiNI vicAraNAmadhikRtya jainasAhityasya kRtenAbhyAsenaivampratIyate yat pramANaviSayakasya khaNDanamaNDanapUrvakasya vimarzasya dArzanikayugAdArambho jAta iti / ata eva pUrvajAtAnAM kundakundAdiprasiddhadArzanikAnAM viraciteSu grantharatneSu jJAnajJeyayoH samyagvicAraNA dRggocarIbhavati, tathApi tatra pramANaprameyAdizabdAnAmprayogo na dRzyate / asminneva granthe jJAnasya dvau bhedau pratyakSam parokSaJceti svIkRtau staH / / kAlAntare sUtrazailIpraNIte tattvArthasUtranAmnyumAsvAtiviracite granthe jJAnameva pramANamastIti bhaNitvA tasya pramANasya pratyakSam parokSaJceti dvau bhedau pradarzitAvupalabhyete / 5 jainadarzane pramANaviSayiNyAH carcAyA ita evArambho bhavatIti manyate / dArzanikayugAdUrdhvaM jainasiddhAnte jJAnasya paJcabhedAnAM matizrutAvadhimana:paryAyakevalAdInAM vicAro dRDhIbhUya sthitaH pratIyate / prArambhikajainasAhityakArANAmiyameva maulikI paramparA / anugAmini kAle'kalaGkadevanAmnA prasiddhairdArzanikapravaraistarkazAstrAnusAriNI darzanAntareSu prasiddhAM zailImanusRtya laghIyatraye pramANasya bhedopabhedalakSaNavatI samyag vyavasthA kRteti dik / prArambhike jainasAhitye zabdapramANacarcA jainAgamasya prArambhikeSu grantheSu tadAnIntanasya jJAnasya pazcAdvartinaH pramANasya vA .

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198 Contribution of Jainas to Sanskrit and Prakrit Literature pUrvoktabhedadvayaviSaye sarveSAM sammatirevAsti / indriyANAM manasazca sAhAyyena vinA yajjJAnamAtmanA jAyate, tat pratyakSam / yacca jJAnamindriyANAmmanasazca sAhAyyenaiva jAyate, tatparokSamityAcakSate / pratyakSanAmakasya pramANasyAtra trayo bhedAH saGkakIrtitAH / te ca avadhiH, mana:paryAyaH, kevalazceti / parokSapramANasya ca matijJAnaM zrutajJAnaJceti dvau bhedau staH / indriyANAM manasazca sAhAyyena jAyamAnaM prAthamikaM jJAnaM tanmitijJAnam, matijJAnapUrvakaza jAyamAnaM viziSTaM yajjJAnaM tat 'zrutajJAnam' kathyate / idameva zrutajJAnamuttarakAlikeSu grantheSu zabdapramANasyAgamapramANasya vA sthAnApannaM jAtamiti nAtra spaSTIkaraNasyAvazyakatA / jainadarzane pramANavicArasyeyamprAcInatamA paramparA / jainetaradarzaneSu pratyakSAnumAna-zabdopamAnArthApattItyAdIni pramANAni svIkRtAni, parantu na tatra parokSanAmakaM kimapi pramANamasti yasyAtra jainadarzane svIkAro jAtaH / atha cAyamapi jainadarzanasya vizeSo yadatrAnumAnAdIni nAmAnyapi prAcIneSu grantheSu nopalabhyante / kramazaH gacchati kAle jainasAhityaM yathA yathA vikAsapathamArUDhaM tathA tathA jainetaradarzane pracalitAnAM pramANAnAmanusAriNI kApi vyavasthA vicAraNIyeti jainadArzanikairAvazyakatAnubhUtA / pariNAmataH jainetaradarzanasampradAyeSu zabdapramANatvena yat svatantrapramANamAsIttasyaivAtra zrutapramANarUpeNa svIkAro jAtaH / tasminneva parokSapramANe pratyakSapramANe vA darzanAntare prasiddhAnyarthApattyanumAnopamAnAdipramANAnyanta vitAni / evaM rItyA spaSTamidaM pratibhAti yadAgamakAle pramANaviSaye svatantratayA kRto vicAra: nopalabhyate, parantu tadviSayakaH saGgraha eva darzanAntarebhyaH saGgrahIta iti / zrutapramANam : jainadarzane prasiddho'yaM zrutazabdaH zravaNArthakAddhAtoH niSpannaH, ataH zrutazabdenAnena bhUtakAlikI zravaNakriyAvagamyate; parantu jJAnavizeSe'tra jainadarzane rUDho'yaM zabda: matijJAnapUrvakaM yajjJAnaM bhavati tadarthe prayujyate / jainetaradarzaneSu yacchabdapramANaM pramANatayA svIkriyate, tadevAtra jainadarzane zrutapramANarUpeNa jarIgRhyate / - zrutajJAnaM matijJAnapUrvakaM bhavatIti siddhAntaH / pUrva matijJAnaM jAyate tadanantaraM zrutajJAnam / ityata eva zrutajJAnasya matijJAnaM kAraNamapi manyate / etanmatijJAnaM zrutajJAnaJca sarveSAM prANinAM saJjAyate / matijJAnena jJAteSu padArtheSu manasaH sAhAyyena jAyamAnaM viziSTaM jJAnaM zrutajJAnamAcakSate / matijJAnaM paJcendriyaiH manasA cotpannaM bhavatItyata: tatsAhAyyena jJAtasya viSayasyaivAzrayamAzritya zrutajJAnasya vyApAraH pravartate / asya zrutajJAnasya bhedaDhayamasti anakSarAtmakam, akSarAtmakaJceti / zrotrendriyetarANAmindriyANAM manasazca sAhAyyena jAyamAnaM matijJAnapUrvakaM yacchrutajJAnantad anakSarAtmakamiti kathyate / atha ca zrotrendriyajanyaM matijJAnapUrvakaM yacchrutajJAnantad akSarAtmakamiti kathyate / anakSarAtmakazrutajJAnaM kecana tArkikAH liGgajaM zrutajJAnamapyAcakSante /

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jainadarzane zabdapramANasya vibhAvanA akalaGkAcAryAnusArantu khalvekameva zrutajJAnam akSarAtmakamanakSarAtmakaJca bhavati / laghIyastrayanAmake granthe'mI dArzanikAH kathayanti yat- zabdAnAM yojanAyAH pUrvaM yanmatismRtipratyabhijJAnatarkAnumAnAdikaM jJAnaM bhavati, tanmatijJAnamasti / atha ca zabdAnAM yojanAtaH tadeva zrutajJAnambhavati / idazca zrutajJAnamanyaiH pramANaiH yadA jJAtA svayaM jAnAti, tadA tadanakSarazrutamiti kathyate, tadvArA ca tadanyeSAM kRte jJAnaM kArayati, tadA tadakSarazrutamiti kathyate / ' zvetAmbarasampradAye'pi zrutajJAnaviSaye kRto vistRto vimarzaH samupalabhyate / tatra jinabhadragaNimahAbhAgAnAM vizeSAvazyakabhASyanAmaka: granthaH dhyAnapAtramasti / taistatra zrutajJAnaM matijJAnasyaivaiko bheda iti pratipAditam / indriyamanonimittena jAyamAnaM sarvaprakArakaM jJAnaM te matijJAnatvenaiva svIkurvanti / parantu paropadezavacanaiH AgamavacanaizcotpannaM jJAnavizeSaM zrutajJAnamastItyapi te svIkurvanti / matizrutayorbhedasya kAraNAni pradarzayan vizeSAvazyakabhASye nigaditaM yat- mateH zrutasya ca lakSaNaM bhinnamasti, matiH kAraNaM zrutaJca kAryamasti, matibhedAH zrutabhedAzca pRthak, pRthak santi, zrutajJAnasyendriyaM zrotramevAsti, matijJAnasya ca punaH sarvANIndriyANi, matijJAnaM mUkamasti zrutaJca vAcAlam / evaM matizrutayoH vividhaH bhedaH / / __ indriyamanasoH sAhAyyena zabdAnusAri yajjJAnaM jAyate, tat svasmin pratibhAsamAnasyArthasya pratipAdane samarthaM bhavati, tadeva zrutajJAnaM kathyate / tadyathA- 'ghaTa' iti zabdaM zrutvA ghaTArthena saha tasya saGgatiH kriyamANe ghaTa-ghaTa-ghaTa ityAdinA zabdollekhena sahAntaraGge utpannaM jJAnaM svasmin pratibhAsamAnasyArthasya zrutipArakaM zabdaM janayati, ataH tasmAdanyaM zrotAraM bodhaH saJjAyate / arthAt zrutajJAnadvArA jJAtA svayamapi jAnAti anyAn ca jJAnaM kArayati / matijJAnaM punarindriyamanasoH nimittenotpannaM bhavati; zabdAnusAri ca tanna bhavatyeSa evobhayoH bhedaH / / evaJca kathanIyArthameva viSayIkarotyataH yAdRzamapi zrutajJAnamasti, tatsarvaM zabdasyaiva pariNAmaH pratIyate / zabdenAtra paropadezarUpaH zabdaH grantharUpazca zabdaH saMgRhIto bhavati / tAbhyAmubhAbhyAM jAyamAnaJjJAnaM zabdasyaiva parimANarUpaM bhavatIti spaSTameva / . etAdRzI zvetAmbaramAnyatAM prati digambara mAnyatA na kimapi virodhaM sandadhAti / yatohi digambaramAnyatAyAmapi zrutajJAnaM padArthaparaprabodhakamasti / tatra ca tasya parArthatve zrutajJAnasya vacanAtmakatvaM vA zabdAtmakaM vA kAraNamiti prAhuH / zvetAmbarasampradAye zrutajJAnasyAkSararUpAnakSararUpau ca dvau bhedau svIkRtau staH / tathApyubhAvapi zabdajAveva / tayostviyAneva bhedo yadakSararUpaM zrutajJAnamakSarAtmakena zabdenaivotpannaM bhavati, anakSararUpaM zrutajJAnaM cAnakSararUpeNa zabdenotpannaM bhavati / parantu digambaraparamparAyAM zabdajaM zrutajJAnamakSarAtmakazrutam, liGgajazrutajJAnaJcAnakSarAtmakaM zrutajJAnamiti manyate / parantvatra suspaSTameva yacchrutajJAne zabdasyaiva pradhAnatA varIvarti-iti digambara sampradAye'pISTamevAsti / zrIgomaTTasArasya jIvakANDe zrutajJAnamitthaM varNitamasti-NiyameNiha saddajaM pamuhaM // asya vyAkhyAnAvasare kathitamasti yat- "zrutajJAnasya prakaraNe zabdajAkSarAtmakAlliGgajAnakSarAtmakAdbhedAcca

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200 Contribution of Jainas to Sanskrit and Prakrit Literature varNapadavAkyAtmakazabdAjjanitasya zrutajJAnasya pradhAnatA vartate; yatohi AdAnapradAne, paThana-pAThane vA sarvatra vyavahAre vedameva mUlam / yadyapi liGgamanakSarAtmakaM zrutajJAnamekendriyANAM paJcendriyANAM ca jIvAnAM bhavati tathApi vyavahAre tadanupayogitvAdapradhAnamasti / atha ca zrotrendriyeNAsya grahaNaM bhavatItyata: evedaM zrutam kathyate / zabdAccotpannamarthajJAnaM zrutajJAnaM kathyate-ityato'pi akSarAtmakasya zrutajJAnasyaiva prAdhAnyampratIyata iti // dArzanikayugasya zabdapramANavimarzaH asya dArzanikayugasyArambhakAle jainadArzanikeSu mUrdhanyenAkalaGkanAmakena dArzanikapravareNa paramparayA prAptAni matAni darzanAntarasampradAyagatavicArasaraNiM yathAnukUlAni syAttathA pradarzitAni / pramANasaGgrahe11 prathame prastAve'mI AcAryAH - "pratyakSaM vizadajJAnaM tridhA zrutamaviplavam / parokSaM pratyabhijJAdi pramANe iti saGgrahaH // pratyakSaM vizadajJAnaM tattvajJAnaM vizadam, indriyapratyakSamanindriyapratyakSamatIndriyapratyakSaM tridhA / zrutamaviplavam pratyakSAnumAnAgamanimittam / parokSaM pratyabhijJAdi smaraNapUrvakam |"-ityaadibhirvcobhiH svamatAnusAriNo bhedAH pradarzitavantaH / parantu tadanantaraM paramparayA prAptau pratyakSaM parokSaJceti dvau bhedau pramANasya svIkRtyAnyairAcAryaiH tayorUpabhedapradarzanamitthamakAri 1. pramANasya pratyakSamparokSazceti dvau bhedau / 2. pratyakSapramANasya ca sAMvyAvahArikaM pAramArthikaJceti dvAvevAntarbhedau / 3. sAMvyAvahArikasya pratyakSasya-avagrahaH, IhA, avAyaH dhAraNA ceti catvAro bhedAH / 4. parokSapramANasya smRtiH pratyabhijJAnam, tarkaH, anumAnam Agamazceti paJca bhedAH / uttarakAlikaiH sarvaiH dArzanikaiH parokSapramANasyaite bhedAH svIkRtAH / atra yadantimo bhedassa AgamapramANam, jainetaradarzanasampradAyeSu zabdapramANatvena svIkRtaM pramANamasti, tadvartate / nyAyadiSu darzaneSu 'AptopadezaH zabdaH / 13 ityuktvA zabdapramANasya lakSaNaM lakSitamasti / AptazcAtra "AptaH khalu sAkSAtkRtadharmA yathAdRSTasyArthasya cikhyApayiSayA prayukta upadeSTA / "14 - ityAdinA kazcitpuruSavizeSo gRhyate / 25 etatsarvaM manasi nidhAya jainadarzane'pi 'AgamapramANasya' zabdapramANasya vA lakSaNaM lakSitam / tadyathA 1. nyAyAvatAre siddhasenadivAkarAH procuH / . dRSTeSTAvyAhRtAdvAkyAt paramArthAbhidhAyinaH / tattvagrAhitayotpannaM mAnaM zAbdaM prakIrtitam //

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jainadarzane zabdapramANasya vibhAvanA 201 AptopajJamanulladdhyamadRSTeSTavirodhakam / tattvopadezakRtsArvaM zAstra kApathaghaTTanam // 16 arthAt pramANata: nizcitArthAt abAdhitam paramasya viziSTasya vA'rthasyAbhidhAyino vAkyAt tattvagrAhirUpeNa yatpramANamutpadyate, tacchabdapramANam / / tacca laukikazAstrajabhedAd dvividham / laukikam avipratArakasya vacanAdutpannaM bhavati, zAstrajaJcAptopajJam, anuladhyam na kenApi khaNDayituM zakyamiti yAvat, adRSTeSTavirodhakam, jIvAdisaptatattvAnAM svarUpasya prakAzakam, sarvebhyo hitaM karoti tat, tIrthAntarasya ca yat nirAkartR tacchAstraM zabdapramANaM kathyate // asya nyAyAvatArasya vArtikakArAH zrIzAntyAcAryA AgamamitthaM vyAcakSuH - tApacchedakaSaiH zuddhaM vacanaM tvAgamaM viduH / tApo hyAptapraNItatvamApto rAgAdisaMkSayAt // 8 atra spaSTamevAsti yacchuddhaM vacanamevAgamapramANamasti / 2. ita uttaraM sarvairapi jainatArkikaiH nyAyAdidarzanamanusaradbhiH pramANasyAsya lakSaNaM lakSitamasti / tatrAdau parIkSAmukhanAmake svagranthe mANikyanandinaH prasiddhAH jainatArkikAH zabdapramANabhAgamapramANatvena lakSayanta evamAhuH AptavacanAdinibandhanamarthajJAnamAgamaH / iti9 nyAyadIpikAyAmapi dharmabhUSaNAH itthameva procuH / 20 3. rAjavArtikakArAstu-'tadupadiSTaM buddhyatizayaddhiyuktagaNadharAvadhAritaM zrutam / "- ityAdau zrutapramANarUpeNa zAbdapramANaM lakSayitvA 'zabdapramANaM zrutameva' ityAdivacanaiH paryAyatvamAhurubhayoH / 21 atrAyamAzaya:- kevalibhiH bhagavatpAdaiH kathitam, atizayabuddhi-RddhimadbhiH gaNadharaivadhAritaJca vacanaM zabdapramANammanyata iti / yadyapyuparyuktAnusArambhagavatpAdAnAntIrthaGkarANAM vacAMsi, teSAM saMgrAhakAnAM sAkSAcchiSyANAM gaNadharANAM vacAMsi cAgamatvena, zrutatvena zabdapramANatvena vA svIkartavyAni santi, tathApi naitadAtyantikam, anyA'pi vAcaH santi yAsAmatra samAvezo bhavati / jainadarzanasyAgrajaiH dArzanikaiH zrImadbhirakalaGkAcAryo: Aptavacanameva zabdapramANamityAzayamprakaTayitvApsalakSaNamitthaM vyAcakSuH- "yo yatrAvisaMvAdakaH sa tatrAptaH, tataH paro'nAptaH / tattvapratipAdanamavisaMvAdaH, tadarthajJAnAt / " ityAdi / 22 anena yaH kazcidapi yasmin kasmin viSaye'visaMvAdako bhavati, sa tasmin viSaye Apta ityavagantavyam / arthAdAptatvanirNayArthantadviSayakaM jJAnaM tadviSayikI cAvisaMvAdakatA avaMcakatA vA syAdityeva pramukhatayApekSate / ato vyavahAre'pi zabdajanyArthabodhamapyatrAgamapramANe samAviSTuM zakyate / tacca yena kenApi avisaMvAdinAvaJcakenoccAryamANAni vacanAnyapyAptavacanAnIti yAvat /

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202 Contribution of Jainas to Sanskrit and Prakrit Literature AgamapramANasya bhedAH anuyogadvAranAmake granthe AgamapramANasya dvau bhedau vyavasthitau laukikam lokottaraJca / / alaukikaJceti / laukikAgame jainetarazAstrANAM samAvezo bhavati / tadyathA-mahAbhAratam, rAmAyaNam, vedAH, ityAdayo'nye'pi granthAH / lokottarAgame jainazAstrANAM samAvezo bhavati / AgamapramANamekenAnyena prakAreNApi vibhAjitamasti / tadyathA- AtmAgamaH, anantarAgamaH, paramparAgamazceti tridhA / etadvibhAjanaM sUtrArthayorapekSAtaH kRtaM vartate / jainasampradAye mAnyateyamasti yattIrthaGkarAH 'artham' upadizanti, gaNadharAzca tAnAzritya sUtrANi viracayanti / ato'rtharUpa AgamaH tIrthaGkarebhya AtmAgamaH sUtrarUpeNa ca grathita AgamaH gaNadharebhya AtmAgamo'sti / arthasya mUlatayopadezastIrthaGkarANAmastIti kRtvA gaNadharebhyo na sa AtmAgamaH, parantu, tebhyastu anantarAgamaH, tebhya evopadiSTatvAt / gaNadharANAM ye ziSyAssanti tebhyo'rtharUpAgamaH paramparAgamo vartate / yatohi tIrthaGkarebhyo gaNadharaiH gaNadharebhyazca ziSyaizcAyamAgamo labdhaH / sUtrarUpAgamastu gaNadharaziSyebhyo'nantarAgama eva sUtrANAmupadezastu gaNadharebhyaH sAkSAtprApta ityataH / gaNadharaziSyAnantarabhAvibhya AcAryebhyaH sUtrArthobhayarUpAgamaH paramparAgama evAsti / jainetaradarzanasampradAyAnAmmatAni tannirAsazca jainatArkikaiH svakIyadarzanasampradAye pUrvoktadizA yadAgamapramANasya vimarzaH kRtaH, tatra jainetaradarzanasampradAyasya vividhAni matAni pUrvapakSatvena saMsthApya khaNDitAni santi / tAni ca prAdhAnyenaitAni santi / 1. bauddhAdayo, ye khalvidaM zAbdapramANameva na svIkurvanti, te'tra prAthamyaM labhante / eteSAmmate tu zabdapramANampramANameva nAsti, zabdasyArthena sahAsambandhAt / atha ca zabdasyArthastu na vidhirUpa: parantu anyApoharUpo zabdArthaH / ataH zAbdaM pramANatvena svIkartumete notsahante // ___ atra jainadArzanikAH - zabdArthayorasatyapi tAdAtmyasambandhe tadutpattisambandhe ca, yogyatArUpasambandhasya sadbhAvAcchAbdapramANamastyeva" ityAdinA svamatasthApanaparaM vimarza kRtavantaH // 23 2. vaizeSikAdayo'nye zabdapramANaM svIkurvanti, parantu tasyAnumAnapramANe'ntarbhAvamanubhAvayanti, na tu svatantrapramANatvena || atra zabdAnumAnayoraikyamastIti na, ubhayoviSayAnyatvAt / zabdasya kevalamartha eva viSayaH, anumAnasya tu sAdhyadharmeNa yuktaH dharmI iti jainadArzanikAH // ____3. mImAMsakAdayo'pyatra jainadarzane pUrvapakSIyAH santastiSThantIti / yatohi zabdapramANasyaite svIkAraGkurvanti; tadaMze ca jainadarzanAnukUlyamatra, parantu mImAMsakAnAM zAbdapramANaviSayikI yA mAnyatA asti tAmete na svIkurvantIti / tadyathA

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jainadarzane zabdapramANasya vibhAvanA 203 (ka) mImAMsakAH zabdArthayoH sambandham nityam manyante / jainatArkikANAmmate zabdArthayoH nityasambandhaH nAsti / (kha) mImAMsakAnAmmate zabdo'pi nityaH / jainAH zabdamanityammanyante / (ga) vedAH anAdayo'pauruSeyAzceti mImAMsakAnAmmatam / jainadarzanasampradAyAnusArantu vedAH apauruSeyAH anAdayazca na santi / (gha) zabdasyArthaH sAmAnyam, ityetanmatam mImAMsakAnAm / tadyathA- gozabdaH gotvam sAmAnyaJjAti vA'bhidadhati na tu govyaktim / aauSaH jainAnAmpakSaH5 -sAmAnyamAtrameva zabdasya viSaya iti na, yatohi saGketAnusArameva zabdo vAcako bhavati / saMketazca sAmAnyaviziSTe vizeSa eva kriyate, na tu sAmAnyamAtro yathA 'daNDI' ityanena zabdena daNDaviziSTasya puruSasya pratItirbhavati, tathaiva gozabdena gotvaviziSTasya gopiNDasya pratItirbhavatIti / 4. vaiyAkaraNAnAM kAnicinmatAnyapyatra pUrvapakSatvambhajanti / teSAmapi svamatasthApanapurassaro nirAso'tra kRto vartate / tadyathA (a.) kecana vaiyAkaraNAH saMskRtazabdeSvevArthabodhasya zaktivartata iti manyante; na tu pAlIprAkRtAdidezabhASAzabdeSu / jainadArzanikAstu dezabhASAzabdeSvapi arthabodhasya zaktiM manyante / 26 (A) vaiyAkaraNA:- zabdAdvaitavAdinassanti / zabdaM vinA jJAnaM na saMbhavatIti matameteSAm / parantu jainatArkikAstu zabdasaMsarga vinApi jJAnaM sampadyata iti svIkurvanta uparyuktasya matasya nirAkaraNaM kurvanti / upasaMhAraH evamprakAreNa jainasAhityasya dArzanikAnAM vividhAnAM granthAnAM kRtenAbhyAsenaivaM pratibhAsate yat jainasAhityasya prArambhike kAle prathamaM zrutajJAnarUpeNa, dArzanikAyugAccAgamapramANarUpeNa darzanAntareSu prasiddhasya zabdapramANasya viSaye UhApohapUrvako vicAraH samupalabhyate / atrAyameva sAraH yad darzanAntareSu nyAyamImAMsAdiSu zabdapramANasya yAdRzo vimarzaH (vibhAvanA vA) prApyate, tAdRzo'trApi pravartata eva / tathApyatra jainAgamagranthAnu riNo dArzanikAH svamatamanusaranto'nukUlAni matAni darzanAntarebhyo gRhItavantaH pratikUlAni ca matAni svasiddhAntavirodhAt khaNDanapUrvakaM tyaktavanta ityalaM buddhimaDhadvaryeSu // pAdaTIpa : 1. senTara opha eDavAMsa sTaDI ina saMskRta, pUnA yunivarsiTI, pUnA dvArA samAyojite jaina lojika enDa episTomolojI parisaMvAde (di. 27-28-29 mArca, 1995) paThito nibandhaH /

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204 Contribution of Jainas to Sanskrit and Prakrit Literature 2. taulanIyo'trAyaM zlokaHjaimineH SaT pramANAni catvAri nyAyavAdinaH / sAkhyasya trINi vAkyAni dve vaizeSikabauddhayoH // -prameyarana0 2-2 ityatra TippaNyAmuddhataH / pra0 caukhambA, vArANasI, vi0 saM0 2020; pR0 43 / 3. "ahavA heU cauvihe paNNate, taM jahA-paccakkhe aNumANe auvamme Agame |"-sthaanaanggsuutr, saM0 muni kanaiyAlAla, pra0 dhanapatisiMha, kalakattA, sUtra 338. 4. nikhilamapi jainasAhityantajjJAH caturSa vibhAgeSu vibhajanti / tadyathA-1. siddhAntAgamakAla:- 600 vi0 saM0 yAvat / 2. anekAnta sthApanAkAla: 300 taH 800 vi0 saM0 yAvat / 3. pramANavyavasthAyugaH - 800 vi0 saM0 taH 1700 vi0 saM0 yAvat / ayameva dArzanikayugaH / 4. navInanyAyayugaH prArambhAdadyayAvat / - jainadarzana, le0 DaoN0 mahendrakumAra jaina, kAzI, dvitIya saM0 san 1966, pR0 14 / 5. 'matizrutA'vadhimana:paryAyakevalAni jJAnam // 9 // ityanena sUtreNa samyagjJAnasya paJcabhedAn vyAkhyAya tatpramANe // 10 // Adhe parokSam // 11 // pratyakSamanyat // 13 // iti tribhiH sUtraiH samyagjJAnasya pramANatvaM tadbhadau ca kathitau vartete / -tattvArthasUtra, saM0 paM0 sukhalAla saMghavI, prakAzaka:-jaina saMskRti saMzodhana maMDala, banArasa, san-1952, dvitIyasaMskaraNa; pR0 18 / 6. zrutazabdo'yaM zravaNamupAdAya vyutpAdito'pi rUDhivazAt kasmicijjJAnavizeSe vartate.. kaH punarasau jJAnavizeSa iti / ata Aha- zrutaM matipUrvamiti / -sarvArthasiddhiH, prakA0 bhAratIyajJAnapITha, vArANasI, 1-20 7. "jJAnamAdyaM matiH saMjJA cintA cAbhinibodhakam // 10 // pAGnAmayojanAccheSaM zrutaM zabdAnuyojanAt // " -ladhIyalaya, saM0 mahendrakumAra zAstrI, prakA0 sindhI jaina granthamAlA, ahamadAbAda, san 1939, kArikA 10 11 / 8. 'maibheo ceva surya / '- vizeSAvazyakabhASya, saM0 prakA0 yazovijaya granthamAlA, kAzI, san- gAthA-86 / 9. draSTavyaH vizeSAvazyakabhASya, gAthA 97 / 10. iMdiyamaNopimittaM jaM biNNANaM sayANusAreNaM / niyamatthuttisamatthaM taM bhAvasayaM maI sesaM // -tatraiva, gAthA-100 11. pramANasaGgrahaH, saM0 mahendrakumAra zAstrI, prakA0 sindhI jainagranthamAlA, ahamadAbAda, san- 1939, pR0 97 / 12. tulanA kAryA-'smaraNapratyabhijJAnatAnumAnAgamabhedatastat paJcaprakArakam ||-prmaannnyttvaalokH, (rakhAkarAvatAri kathA sahitaH), sampA0 -paNDita dalasukha mAlavaNiyA, prakA0 lA0 da0 vidyAmaMdira, ahamadAbAda-9, san 1968, bhA0 2, tRtIyapariccheda, sU0 -2 / 13. nyAyadarzanam 1.1.7 / 14. uparyuktasya nyAyasUtrasya vAtsyAyanabhASyam / 15. jainadarzane taditaradarzanasthAni pramANAni kadA kena ca prakAreNa praviSTAni, pravezakazeti mAtraitihya pradhAnavimarza zrImatAM sukhalAlasaMghavI mahAbhAgAnAM vAsImAni dhyAtavyAni pratIyante / tadyathA-jAna paDatA hai saba se pahile AryarakSita ne, jo janma se brAhmaNa the aura vaidika zAstroM kA abhyAsa karane ke bAda hI jaina sAdhu hue the, apane grantha anuyogadvAra meM pratyakSa, anumAnAdi cAra pramANoM kA vibhAga jo gautama darzana (nyAya sU0 1.1.3) meM prasiddha hai, usako dAkhila kiyA / "- pramANamImAMsA, bhASA TippaNAni, saM0 paNDita sukhalAla jI saMghavI,

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jainadarzane zabdapramANasya vibhAvanA 205 ahamadAbAda, punarmudraNa, san 1989, pR0 20 / 16. nyAyAvatAra:- saM0 vijayamUrti zAstrAcArya, prakA0 zrIparamazrutaprabhAvaka maMDala, bambaI, san- 1950, pR0 59 (kArikA-8, 9) / 17. anyatrAptabhedarUpeNaitau bhedau kiJcitparivartanaM vidhAyetthaM pradarzitau- "sa ca dvadhA laukiko, lokottaraca // 6 // laukiko janakAdirlokottarastu tIrthaGkarAdiH // 7 // -pramANanayatattvAlokaH, bhA0 2, 4-6, 7. 18. nyAyAvatArasUtravArtikam kArikA-54, nyAyAvatArasUtravArtikavRttau; saMpA0 dalasukha mAlavaNiyA, muMbaI, san 1949. 19. parIkSAmukham, 3/94 / 20. nyAyadIpikA, 3/73-112 / 21. rAjavArtika, 6/13/2/523-26 1/20115/78-18 / 22. aSTazatI, aSTasaha0 pR0 236 / 23. draSTavyam nyAyakumudacandre / pR0 538 / 24. draSTavyam- nyAyakumudacandra, pR0 532-536 / / 25. draSTavyamatra 'nyAyakumudacandraH', pR0 568 (prakA0 mANikyacandra granthamAlA, bambaI) / 26. draSTavyam- tadeva, pR0 762 atha ca prameyakamalamArtaNDe'pi pR0 668 (nirNayasAgara presa, muMbaI) / 000

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gAhAsattasaI kI lokadharmitA mIrA zarmA kAlajayI sAhitya lokatattva se anuprANita hotA hai / vastutaH sAhityakAra jaba sAmAnya dharAtala para khar3e hokara lokajIvana ko apanI bhAvanAoM meM raGka kara prastuta karatA hai vahI sAhitya sarvathA zAzvata aura yugasApekSa hotA hai / lokajIvana kI sArI samUcI abhivyaktiyoM jaise hamArI saMskRti, dhArmika saMskAra, samAja kI sanAtana samasyAyeM, jo anAdikAla se calI A rahI haiM aura loka jIvana kI pArasparika prathAyeM evaM vizvAsa jo lokajIvana ke rAjamArga haiM, 'lokamAnasa, usakI gaharAIyA~, pravRttiyA~, zaktiyA~ aura unake ananta AyAma ye sabhI kAlajayI sAhitya ke prANatattva haiM / lokadharmitA ke isI prANatattva ne rAjAsAtavAhana hAla kRta 'gAhAsattasaI ko kAlajayI sAhitya kI garimA pradAna kara bhAvI sAhityakAra kI lekhanI ko eka nayI dizA dI haiM / lokadharma yA lokatattva jIvanavyApI hai aura janasamUha kA viziSTa aGga haiN| DaoN0 satyendra ne spaSTa rUpa meM kahA hai-loka manuSya samAja kA vaha varga hai, jo AbhijAtya saMskAra, zAstrIya aura pANDitya ke ahaGkAra se zUnya hai aura jo eka paramparA ke pravAha meM jIvita hai, aise loka kI abhivyakti meM jo tattva milate haiM ve lokatattva kahalAte haiM / loka kA artha janasAmAnya evaM usake pracalita rIti-rivAja evaM vizvAsa tathA andha-paramparAoM Adi se liyA hai| mukhyataH loka zabda ke do artha pracalita rahe haiM : eka to 'vizva' athavA 'samAja' dUsarA 'janasAmAnya' athavA saMskRti ke eka viziSTa bheda kI ora iGgita karane vAle eka Adhunika vizleSaNa ke rUpa meM isa zabda kA artha 'grAmya' athavA 'janapadIya' samajhA jAtA hai / 'lokatattva' aMgrejI bhASA ke 'phoka loka'2 (Folk Lore) kA samAnArthI hai / jaoNna thaoNmasa ne yaha zabda 'sabhya jAtiyoM meM prApta hone vAle asaMskRta samudAya kI paramparA prathita rItirivAja aura vizvAsa ke lie prayukta kiyA hai / 'nyU sTainDarDa DikzanarI opha da iMgaliza laigveja' ke anusAra 'sAdhAraNa janatA kI prathAoM, vizvAsoM aura rItirivAjoM, athavA usake jJAna ko 'phoka lora' kahA jA sakatA hai / TI0 zivale tathA je0 ela0 miza Adi pAzcAtya vidvAnoM ne bhI 'phoka lora' ke antargata aise sabhI prAcIna vizvAsoM prathAoM, paramparAoM, andhavizvAsoM, utsava-rItiyoM paramparAgata khela yA manoraMjana, loka-gIta, loka nRtya, pracalita kahAvatoM tathA kalAkauzala ko sammilita kiyA hai / 'phokalora' kI vaijJAnika evaM vyApaka paribhASA zrImatI zArlaTa sophiyA varna ne apanI pustaka The Book of Folk-Lore meM dI hai / DaoN0 satyendra

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gAhAsattasaI kI lokamitA 207 ne inakI paribhASA ko atyadhika mahattvapUrNa mAnate hue tathA vartamAna meM AMgla zabda 'phoka lora' kA hindI paryAya 'lokavArtA' mAnate hue DaoN0 usakI paribhASA 'sAdhAraNa janatA kI prathA, vizvAsa, aura rItirivAja athavA 'phoka lora' dI hai| isake Age Apane kahA hai ki AcAra-vicAra jisameM mAnava kA pArasparika rUpa pratyakSa hotA hai, aura jisake srota lokamAnasa meM pAye jAte haiM tathA jisameM parimArjana aura saMskAra kI cetanA kAma nahIM karatI / laukika, dhArmika-vizvAsa, kathA, dharma-kathA, laukika-gAthA, kahAvateM, paheliyoM Adi sabhI lokavArtA ke aGga haiM / isa prakAra 'loka' zabda nagara, grAma meM sthita samasta mAnavajAti kA eka aisA samudAya hai jo prAcIna vizvAsoM, rItirivAjoM tathA saMskRtiyoM ke prati AsthAvAn hai / adhikAMza vidvAnoM ne azikSita evaM alpa sabhyajanatA ko hI 'loka' ke antargata samAviSTa kiyA hai, parantu aisA zikSita samAja jisameM paramparAgata tattva vidyamAna hai vaha bhI loka kA pratinidhitva karatA hai 'lokatattva' manuSya ke Adima vizvAsoM aura anubhUtiyoM kI abhivyakti hai jo kevala atIta kI vastu nahIM hai apitu isameM jana-jIvana kI AtmA kI bhI prANa-pratiSThA rahatI hai / sabhyatA ke uccatama zikhara para pratiSThita hone para bhI purAtana aura vyavahAra chipe hue haiM, mAnasa mana ke vivekajanya cintana ke prayAsa meM raJjamAtra zithilatA Ate hI ve mAnasa dharAtala para sahasA ubhara Ate haiM yadi sAhitya ko mAnavamana kI sUkSmatama anubhUtiyoM ko indradhanuSI pratibimba kaheM to usameM parivyApta lokatattva ko usakI sUkSmatama aMtaraGga saptaraGgiNI AbhA kA mUla kahA jAnA cAhiye / sAhitya meM lokatattva kI yaha parivyApti itanI aMtaraGgiNI aura sUkSma hai ki usameM satata vidyamAna rahane para bhI prAyaH apratIta banI rahatI hai / sAhitya evaM lokatattva kI parivyApti bhI eka zAzvata evaM cirasthAyI tattva hai / / gAhAsattasaI samaya ke kainavAsa para ukerI kucha aisI hI mahArASTrI prAkRta meM nibaddha kAvyakRti hai jisameM tatkAlIna sAmAnya loka-jIvana mUrtamAna ho uThA hai tathA jisane yugadhArA ko nagara se grAmoM kI ora moDA hai, lokajIvana kI vAstavika anubhUtiyoM ko apane yathArtha pariveza meM varNana kA pramukha viSaya banAyA hai| 'pallI' aura 'girigrAmoM' meM laharAtA unmukta jIvana hI gAhAkAra kA preraNAsrota hai / nAgara jIvana kI ziSTabhavyatA unheM nahIM mohatI / itihAsa kI dRSTi se yaha sAhitya jagata kI abhUtapUrva ghaTanA hai / kavi hAla ne sAhityika hI nahIM sAMskRtika evaM lokajIvana kI dRSTi se bhI eka nUtana sandarbha kI sthApanA kara kAvya jagat meM eka aisI pAramparika racanA vidhA kA praNayana kiyA hai jo svayaM meM prAcIna hokara cira-navIna hai / grAmINa samAja ke lokapakSa ko sAkAra karane vAle aneka prasaMga gAhAsattasaI meM prabhUta mAtrA meM anusyUta haiM / DaoN0 satyendra, zrI zyAma paramAra tathA DaoN0 ravIndra bhramara ne zrImatI zArlaTa sophiyA varna' kI paribhASA ke AdhAra para loka vidhAyaka tattvoM ko tIna vargoM meM vibhakta kiyA 1. lokapracalita vizvAsa, 2. laukika rItirivAja, 3. lokasAhitya lokapracalita vizvAsoM ke antargata jantra-tantra, TonA, ToTakA, bhUtapreta, devI-devatA, zakuna-apazakuna, svapnavicAra, laukika

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Contribution of Jainas to Sanskrit and Prakrit Literature rItirivAja antargata saMskAra, anuSThAna, parva-vrata, utsava, udyogadhandhe, vyavasAya prathAyeM, paramparAyeM aura unake AcAra-vicAra tathA loka sAhitya ke antargata kathA, gIta evaM lokoktiyoM kA samAveza kiyA jAtA hai / 208 loka jIvana meM alaukika prANiyoM evaM adRzya zaktiyoM se sambandha aneka prakAra ke vizvAsa pracalita haiM / aniSTa nivAraNa evaM iSTa siddhi ke nimitta devI-devatAoM se sambaddha loka kI yaha vizvAsabhAvanA vastutaH lokadharma kA aGga hai aura ise dhArmika andhavizvAsa ke rUpa meM svIkAra kiyA jAtA hai / nAyikA bhagavatI nizA se apane abhISTa kI siddhi ke lie prArthanA karatI huI kahatI hai : " taha baDDha bhaavai jise jaha se kallaM viaNa hoi" 9 daivagati agamya hai / hAni-lAbha, jIvana, maraNa, yaza-apayaza vidhi hAtha yaha eka pracalita laukika dhAraNA hai / gAhA sattasaI kI nAyikA kA bhI daiva para aTUTa vizvAsa hai / "hiaaM hiae gihiaM vioiaM kittha devveNa 10 karmaphala daivAdhIna hai / bhAgyaphala ko sarvopari, sarvazaktimAna aura avazyameva ghaTita hone vAlA phala kahA gayA hai / vaha pUrva Ayojita hotA hai / isI bhAgyavata ( daivavAda) kA samarthana gA. sa. kI nAyikA phala daiva ke adhIna hai to kiyA kyA jAya ? kaha kara kara rahI hai : 'devvA attammi phale kiM kIrai ettiaM puNobhaNimo" : mAnava-jIvana meM jo bhI zubha-azubha hotA hai vaha pApa-puNya karmoM kA hI pariNAma hotA hai isIlie pracchanna meM kie hue pApa kI zaGkA AdamI ke hRdaya se bAhara nahIM nikalatI"rakta meM taM pi Na kiTTa aNudiahaviiNNagarU asaMtAvA pacchaNNapAvasaGke vva isI prakAra aGganaoM kA sneha bhAjana bananA tathA sukha-duHkha meM sAtha dene vAlA vyakti puNyoM se hI prApta hotA hai | 14 - 12" yaha loka vizvAsa hai ki jisakI cintA karate hue mRtyu hotI hai punarjanma meM vahI prApta hotA hai maraNe yA matiH sA gatiH isI vizvAsa ke kAraNa priya ke prati krodha se bharI nAyikA isaliye maranA nahIM cAhatI ki isa samaya marane para punarjanma meM phira vahI milagA / 15 mAnavajIvana kA koI bhI kSetra zakunoM ke vyApaka prastAva se achUtA nahIM rahA hai vaha dhArmika kSetra ho athavA sAMskRtika, Adhibhautika ho yA Adhidaivika, AdhyAtmika ho yA manovaijJAnika kisI na kisI rUpa meM zakuna siddhAnta isase sambandhita rahA hai / gAhAsattasaI meM zubha zubha zakunoM ke aneka ullekha haiM strieM kI kAma netra spandana zubha mAnA jAtA hai :

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209 gAhAsattasaI ko lokamitA "phurie vAmacchitue jai ehii so Nio jja tA suiraM' saMmIlia dAhiNa tui ati ehaM paloissaM / "17 yAtrA ke samaya zakunavicAra bahuta purAnA hai / agAraka (maMgala) vAra aura viSTi divasa yAtrA ke lie varjita mAne jAte haiM : "dhariNidhaNatthaNapelamaNa-suhellipaDiassa hontapahiassa / avasaDaNaGgAriaravAravichidiahA suhAventi // 8" yAnAmArga meM kRpaNasAra mRga kA dA~ye se bAMye jAnA 9 tathA bauddhabhikkhuoM kA darzana azubha mAnA jAtA hai / yAtrArambha meM kamala athavA AmramaMjarI se yukta jalapUrNa prasthAna-kalaza kI sthApanA zubha mAnI jAtI hai / 29 pravAsI priya kI maMgala kAmanA hetu 'kAmbali' zubha mAnI jAtI hai / 22 isI prakAra pUrNimA tithi ke candra-darzana se sukha kI prApti hotI hai-'jai kottio si sundara saalati hI caMdadaMsaNasuhAgaM23 grahabAdhA Na imA gahalaviA paribbhamai24 tathA bhUtapretoM meM vizvAsabhUANaM va vAiovaMso25 rUpa ghaNasamaaM pAmarI savai26 tathA zapatha-savahasaaraksioTuM27 Adi loka vizvAsoM se sattasaI kA sampUrNa lokavAtAvaraNa otaprota hai| sAmAjika saMsthAoM meM kauTumbika jIvana kA sarvAdhika citraNa gAhAsattasaI meM huA hai / grAmINa bhAratIya kuTumba kA vAstavika svarUpa saMyukta parivAra kA rahA hai / jisameM kauTumbika vyavasthA kA saMcAlaka gRhapati gurujana 'gAmaNi dhUAi guruaNasamakkhaM29 devara tathA devarAniyA~ 'cheahiM diarajAAhi'..30 sAsa bahU 'sAsUNavabbhadaMsaNakaNThAgaajIviaM9 mAtulAnI 'mAmi sarasakkharANoM...22 Adi sambandhoM ke mArmika citraNa aneka gAthAoM meM vidyamAna hai / devara-bhAbhI ke praNaya-prasaMga kA citraNa grAma-gItoM kI taraha hI gAthAoM meM prApya hai| saMyukta bhAratIya parivAra meM pati kA anuja hone ke nAte devara ko dhRSTa aura udaMDa hone kA sahaja adhikAra prApta hai, jisakA upabhoga vaha bhAbhI ke sAtha parihAsa evaM praNaya meM karatA hai| kahIM vaha nava-latA se prahAra karake bhAbhI kI deha ko romAMcita karatA hai / 33 to kabhI bhAbhI devarAniyoM ko lekara devara se rocaka vinoda karatI hai / 34 loka sAhitya ke pramukha pAtra sapatnI (sA~ta) kI aneka bhaMgimAyeM kaI gAthAoM meM sajIva rUpa se aMkita huI haiM, paraspara IrSAbhAva jise loka meM 'sA~tiyA DAha kahA jAtA hai| sattasaI meM vizeSarUpa se varNita hai / Ayajita kaniSkA (sapatnI) ke yauvana ko dekhatI hai, to IrSA se jala uThatI hai / 'hallaphalaNhANapasAhiANaM iNavAsare savattINaM / ajjAe~ bhajjaNANAareNa kahi va sohaggaM // 26 sapanI dvArA pati ko sapatnI ke duzcaritoM kI sUcanA detI huI kahatI hai "sUpa jala gayA, cane na pU~ja pAI, vaha javIna bhI nikala gayA, ghara meM sAsU bhI rivasiyA gaI hai, mAnoM usane bahase ke Age baMsarI bajAI"37 priya ke prema para ekaniSTha adhikAra prApta karanA nArI-jIvana kA lakSya hai / prema meM ba~TavArA use kadApi sahana nahIM hai / nArI ke isa saMvedanazIla pakSa kA jaisA

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210 Contribution of Jainas to Sanskrit and Prakrit Literature manovaijJAnika citrAGkana kavi ne sAmAnya dharAtala para khar3e hokara kiyA hai vaisA anyatra durlabha hai / kauTumbika vyavasAya para AdhArita janmasiddha jAti-saMsthA gAthAoM meM pramukhatayA citrita hai / sattasaI kA lokasamAja halika, vyAdha, pulinda evaM anya vyavasAyI jAtiyoM meM vibhakta hai / sattasaI meM bhAratIya kRSaka (halika) kA citraNa sarvAdhika huA hai / 38 zAlikSetra meM jaba dhAna kI bAliyA~ usake ghuTanoM kA sparza karatI hai to use harSAtireka meM aisA lagatA hai mAno usakA nanhA sA dUdha pItA beTA usake ghuTane pakaDa kara khar3A hai : paGkabhaileNa dIrekkapAiNA Anandijjai halio putteNa va sAlidde-teNa // 39 halikavadhU ke prema aura halika-duhitA ke aniMdya tAruNya aura prema prasaMgoM ke citra bhI aMkita haiM / isI prakAra vyAdhara pulinda53 gopa dAna karmA Adi aneka vyAvasAyika jAtiyoM kA ullekha huA hai / inake atirikta grAmaNI, pallIpati kA bhI varNana milatA hai / grAmINa samAja meM pracalita vyavasAyoM aura udyogoM kA aMkana sattasaI meM huA hai / kRSi pazupAlana" jaise mukhya vyavasAoM ke atirikta 'mRgayA'49 kA bhI vizeSa ullekha huA hai / loka-vratoM meM zyAmazabala sAhei sAmasabalaMva... 'huavahavaruNANaM mAhappaM', kozapAna, 'kosapANujjaa va pamahAdivaM Namaha51 Adi kA ullekha sattasaI meM huA hai / gAhAsattasaI meM aneka loka-prathAoM kA bhI varNana huA hai yathA satI prathA-'aNumaraNapatthiAe paccAgaajIvie piaamamhi52 vAyanaka vitaraNa kI prathA-'gharaparivADIa paheNaAI tuha daMsaNAsAe'53 lAMganapUjana 'phalaThIvAhaNapuNNAhamaGgalaM laGgale kuNantIe bahuvivAha Adi lokaprathAoM kA bar3A hI sajIva citraNa milatA hai / lokotsavoM meM phAlgunotsava ke nAma se holI kA varNana milatA hai / / 'phaggucchaNaNi dosaM keNa vi kaddamapasAhaNaM diNNaM 6 raMgoM kA tyauhAra bhAratIya samAja kA sarvAdhika lokapriya parva hai / parva hI nahIM loka meM pracalita khelakUda evaM manoraMjana ke sAdhana varNita hai jaise utphullikA, jalakrIDA, pAzakazArI, mallayuddha, mRgayA, nRtya evaM saMgIta, dohada krIDA-7 bhitticitraNa, rAtrijAgaraNa, sArikA yA kukkuTapAlana Adi ke varNana pUrNatayA grAmINa vAtAvaraNa ke sandarbha meM prApta hote haiM / lokAkhyAna, gIta tathA lokoktiyA~ loka sAhitya ke antargata Ate haiN| lokAkhyAnoM aura lokagItoM kA pratyakSa nibandhana gAthAoM meM sambhava nahIM hai tathApi prAkRta bhASA ke lokachanda 'gAhA' kA cayana hI sattasaI ke lokarUpa ko siddha karane ke lie paryApta hai / gAthAoM meM anekatra gItoM ke gAye jAne ke saMketa haiM jo lokavAtAvaraNa meM grAmINoM dvArA gAye gaye lokagIta hI ho sakate haiM yathA vivAda meM maMgala gAyikAoM dvArA gAye hue gIta phasala pakane para ullasita kisAna kA cA~danI rAta meM gAyA gIta madhumAsa meM gopI ke kaMTha se phUTatA virahagIta 2 Adi / prAkRta bhASA kI manohArI samAhAra zakti ko pramANita karatI lokoktiyoM ke anUThe prayoga sattasaI kI gAthAoM meM milate haiM / yathA 'suIvehe musala....yAni loga bhI suI ke cheda meM mUsala

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gAhAsattasaI kI lokarmitA 211 DAlane bAta kA bataMgaDa banAne se bAja nahIM Ate / 62 "kuDaGgaNa yANuA sesA'... kuoM ke ThUTha baca rahe haiM 'mUluccheaM ga pemma'... prema kI jaDe kaTa gaI'3 'kajaM bAluavaraNa iva...bAlU kI bhIta kI taraha 'dhukkAdhukkai jIaM va vijjuA.. bijalI dhumadhukA rahI hai" Adi aneka aisI uktiyA~ hai jo 'gAhAsattasaI' ke lokarUpa ko prakaTa karatI hai / / isa prakAra 'gAhAsattasaI' meM lokatattva ke sabhI upAdAnoM kI sannihiti sarvatra vyApta hai / eka ora prAkRta bhASA kI svAbhAvika madhurimA aura dUsarI ora lokatattva kI zata-zata sahajAnubhUtiyA~ atyanta-vyApaka, vizada evaM prabhAvAtmaka rUpa meM vyakta huI haiM jinake pariNAma svarUpa sarvatra sahajatA, naisargikatA, jinake akRtrimatA evaM saralatA parilakSita hotI hai, gAhAsattasaI kI kAvyamayI dhArA jahA~ eka bhole bhAle grAmya jIvana kA naisargika sparza karatI hai to dUsarI ora loka jIvana kI amarAiyoM meM vicaraNaM karatI huI sahajodreka se Age bar3hatI calI jAtI hai / vastutaH gAhAsattasaI lokadharmitA kI dRSTi se prAkRta bhASA kI zreSTha kAvyakRti hai / pAdaTIpa :1. DaoN0 satyendra-lokavArtA vijJAna bhAga 1. pR0 saM0 3. 2. (A) 'phokalora' isa zabda kI sarvaprathama vyAkhyA san 1846 meM DablyU0 je0 thaoNmasa ne kI / tathA (B.) isa zabda kA prayoga jaoNna memava ne sarvaprathama DablyU je0 thaoNmasa ke likhe gaye usa patra meM kiyA thA jo laMdana kI patrikA 'enI theama' the sampAdaka ke nAma likhA gayA thA | A. Encyclopaedia Britanica Volume XI Page No. 440 (B) Volume-VI Page No. 50 3. To denote the traditions, customs and superstitions of the uncleaned classes the civilized nations- Encyclopaedia Britanica volume XI page No. 455. 8. Folk lore the traditions, and customs of these people Funks waghalls--New standered Dictionary p. No. 954. 5. loka sAhitya kA adhyayana pR0 saM0 6-7 / 6. bhAratIya loka sAhitya pR0 saM0 20 / 7. The book of Folk Lore. 8. DaoN0 ravIndrabhramara-sAhitya meM lokatattva pR0 saM0 4 / 9. gA0 saM0 1/46 / 10. gA0 saM0 2/32 / 11. gA0 saM0 3/99 / 12. gA0 saM0 2 / 83 / 13. . . . . . . puNNehi~ jaNo pio hoi-sA0 sa0 2/74 / 14. aviiNhapecchaNijjaM samasuhRduHkhaM viiNNasabbhAvaM / aNNoNNahiaalagnaM puNNehi~ jaNo jaNa lahai // gA0 sa0 1/99 / 15. teNa Na marAmi maNNUhi pUriA ajja jeNerasuhaa / toggaamaNA maranti mA tujjha puNoti laggissaM // (gA0 sA0 4/75)

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212 Contribution of Jainas to Sanskrit and Prakrit Literature 16. naimittikaM yat pratibhAvya sarve phalaM zubhAzobhanayokhavIti arthAt ve nimitta jo bhaviSya meM hone vAle sabhI prakAra ke zubhAzubha phala se batAyeM zakuna hai zabdakalpadruma bhAga 5 pR0 saM0 3 17. gA0 sa0 2/37 / 18. gA0 sa0 3/6 / 19. eko vi kadamasAro Na dei gantuM paAhiNavalanto / gA0 sa0 1/25 / 20. gA0 sA0 4/8 / 21. gA0 sa0 2/43 / 22. pAsAsaGkI kAo necchadi diNNaMpi pahiadharaNIe / o antakaraalogaliavala agaJjhadiaM piNDaM // gA0 saM0 3/5 23. 24. gA0 sa0 4 / 86 / 25. gA0 sa0 6/57 / 26. gA0 sa0 5 / 24 / 27. gA0 sa0 5/33, 57, 6 / 18 / 28. gahavaiNA 2/72, 2/30, 3/54 / 29. gA0 sa0 4/70, 7/16, 5/84 | 30. gA0 sa0 4/13, 5/69, 6/70, 7/88 / 31. gA0 sa0 4 / 36 | 32. gA0 sa0 5/50 / 33. Navala apaharaM ane jehiM jenhi mahai devaro dAuM romaJcadaNDarAI tarhi tahi dIsai bahUe " gA0 sa0 1/28 | 34. ai diara ki Na pecchasi AAsaM ki muhA paloesi jAAI bAhumUlammi addhaandArNa parivADi" sa. 6/70 / 35. gA0 sa0 1/72, 2/6, 73, 3/12, 75, 5/49, 6/28, 86 / 36. gA0 sa0 1/79 / 37. suppaM DaDDa caNaA Na majjiA so juA aijhanto / attA vi ghare kuviA bhUA va vAio vaMso // gA0 sa0 6/57 / 41. gA0 sa0 4/88 / 42. gA0 sa0 2/22, 7/1, 10, 29, 63 / 43. gA0 sa0 2/16, 4/18, 7/30, 33, 34 / 44. gA0 sa0 2 / 12, 14, 28, 7/37, 55, 90, 91 / 38. gA0 sa0 1/84, 2/7, 80, 3/41, 4/17, 60, 73, 88, 5/56, 6/67, 6/100, 7/3, 93, 89, 92 Adi / 39. gA0 sa0 6 / 67 / 40. gA0 sa0 3 / 41 / - gA0 /

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gAhAsattasaI kI lokamitA 213 45. gA0 sa0 5/6 / 46. gA0 sa0 7/32 / 47. gA0 sa0 4/24 / 48. gA0 sa0 7/9 / 49. gA0 sa0 2/16 / 50. gA0 sa0 2 / 85, 3/11 isa vrata meM agni meM praveza kara jala meM praveza kiyA jAtA hai| isI ko 'agnipAnIya' bhI kahate haiN| 51. gA0 sa0 5/48-koSapAna eka prakAra kA dharmazAstrIya kArya hai jo kisI pApa ke zodhana ke lie kiyA jAtA . hai ise 'tIrthaka' bhI kahate hai / 52. gA0 sa0 7/33 / 53. gA0 sa0 5/28 / 54. gA0 sa0 2/65 / 55. gA0 sa0 5/49 savvAsu vi pi Asu aNumaraNagahiave sAsu / 56. gA0 sa0 5/69 / 57. gA0 sa0 2/96, 1/58, 2/38,7/84, 85, 2/21, 7/1, 4/4, 2/51 / 58. gA0 sa0 1/35, 1/58, 6/52, 6/82 / 59. maNNe AaNNantA AsaNNaviAhamaGgaluggAihaM- 7/43 / 60. NippaNNasassariddhI sacchandaM gAi pAmaro sarae- 7/89 / 61. gAai virahakkharo baddhapahiamaNamohaNaM govI 2/28 / 62. gA0 sA0 7/1 / 63. gA0 sA0 3/32 / / 64. gA0 sA0 3/45 / 65. gA0 sA0 6/83 / 000

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saMskRta mahAkAvyoM meM jainiyoM kA yogadAna udayanAtha jhA "azoka" bhAratIya darzana paramparA kA pramukhataH dvividha vargIkaraNa kiyA gayA hai-Astika aura nAstika / ina donoM hI darzanoM kI pariNati mokSa hai / dArzanika cintaka, vicAraka, manISi vidvAn hoM yA RSi, isa sRSTi meM jo kucha vidyamAna hai, jo kucha vartamAna hai, usameM asantoSa ke sAtha hI bhaviSya kI koI samAdhAyaka AzA kI kiraNa bhI una sabakI satata abhipreraka rahI hai aura isIliye darzana jagat kisI na kisI rUpa meM duHkha se prArambha hokara duHkhamukti taka kI yAtrA taya karatA hai / . kahanA na hogA ki bhAratIya vidvAn asti-nAsti ke vaidika AdhAra para vibhAjita nAstika darzana kI koTi meM bauddha-jaina va cArvAka darzanoM ko rakhate Ae haiM / bahuta pahale vidvAnoM meM yaha dhAraNA thI ki jainadharma bauddhadharma kI hI eka zAkhA kiM vA sampradAya hai / parantu jainadharma kI maulika tattva mImAMsA evaM darzana para kiye gae zodha kArya se aba yaha tathya spaSTa ho gayA hai ki jainadharma eka svatantra darzana evaM tAttvika cintana se samanvita hone ke kAraNa bauddhadharma se sarvathA bhinna hai / jainadharma hI Arhata sampradAya hai, kyoMki arhat yA tIrthaMkara, "jina" ke hI paryAya haiM / jainadharma ke do bhAga haiM-digambara aura zvetAmbara / jayantabhaTTa ke anusAra bAda meM isake aura bhI sampradAya bane, jaisA ki ve likhate haiM - "ArhataH ke'pi digambarAH, ke'pi vRkSavidalamAtravasanAH, ke'pi raktavAsasaH, ke'pi zvetapaTAH" / isI prakAra maithila padmanAbha mizra, kevala digambara meM hI kaI bheda mAnate haiM-"digambarabhedA evaM kSapaNaka zvetAmbarArhatanIlAmbararaktAmbara carmAmbarabarhAmbarAdayaH" / jainadharmagranthoM kI bhASA prAkRta hai / janatA ke hitarakSaNa hetu unhIM kI isa bhASA meM bhagavAn mahAvIra ke AdhyAtmika upadezoM kA gumphana kiyA gayA hai / kahane kI AvazyakatA nahIM ki jisa prakAra vaidika dharmAvalambiyoM kI bhASA saMskRta rahI hai, bauddhadharmAvalambiyoM kI bhASA pAlI rahI hai, usI prakAra jainadharma kI bhASA prAkRta hai / parantu jainadharma ko tarka kI Thosa bhikti para pratiSThita karane ke lie tathA adhyAtmavettA manISiyoM ke bIca ise grAhya aura spRhaNIya banAne ke lie jainAcAryoM ko jisa prakAra saMskRtabhASA kA Azraya lenA atyAvazyaka dikhA, usI prakAra saMskRtalekhoM ko bhI ApanI racanA ko Thosa, vaijJAnika, tArkika aura janasAmAnyataka ke liye banAne hetu prAkRta bhASA kA sahArA lenA nitAnta anivArya ho gayA / yahI kAraNa thA ki saMskRta ke sabhI prAcIna nATakakAra strI ceTa Adi pAtroM ke lie "prAkRta" bhASA kA hI cayana karate

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saMskRta mahAkAvyoM meM jainiyoM kA yogadAna 215 the / rAjazekhara jaise kucha aise bhI nATakakAra haiM, jinhoMne apane nATakoM meM athavA nATakavizeSa meM kevala prAkRtabhASA kA hI Azraya grahaNa kiye haiN| karpUramaMjarI jaisI isa prakAra kI racanA ko saMskRta nATyazAstriyoM ne 'saTTaka" kI saMjJA dI hai / __yaha kahanA thor3A kaThina hogA ki sabase pahale isa dizA meM kisane kadama Age baDhAyA, parantu upalabdha itihAsa aura sAkSya ke AdhAra para yaha batA denA bhI galata na hogA ki saMskRta nATakakAra bhAsa vi0 pU0 caturtha yA paMcama za0 ne hI sabase pahale apane nATakoM meM prAkRta bhASA ko apanAyA thA, phira svAmI samantabhadra dUsarI zatAbdI ne bhaktirasa se snigdha zlAghanIya stotroM kI racanA kara saMskRtakAvyoM ke praNayana kA zrIgaNeza kiyA / saMskRtasAhitya kI vidyAoM meM jainAcAryoM ke jo yogadAna rahe haiM, una sabhI kA mAtra eka prabandha meM nAmollekha taka karanA asambhava haiM / na jAne kitane nAma itihAsakAroM kI gaveSaNA ke bAda bhI raha gaye haiM, para jo upalabdha haiM, unameM bhI saikar3oM AcArya aise haiM, jinakA kevala ullekha milatA hai, unakA paricaya yA grantha kA astitva nahIM / tathApi saMskRta sAhitya ke stotrakAvya hoM athavA campUkAvya, gadyakAvya hoM athavA khaNDakAvya, sandezakAvya hoM athavA dRzyakAvya hoM, hara eka vidyA meM jainAcAryoM ne racanAyeM karake saMskRta sAhitya vATikA ko suzobhita kiyA hai / parantu yahA~ hama mAtra mahAkAvya ke kSetra meM unake yogadAnoM ko ekatrita karane kA prayAsa kara rahe haiM tathA isa prayAsa meM jina granthoM, lekhoM, lekhakoM vA vidvAnoM se sahAyatA milI hai una sabhI ke prati savinaya kArttajJa pradarzita karate haiM / 1. AcArya jaTAsiMha nandI :- (6ThI zatA. uttarArddha) yadyapi inakA nAma siMhanandI thA, parantu isa nAma ke aneka jainAcAryoM ke hone se aura una saba se inakA pArthakya siddha karane ke liye inakA nAma jaTAsiMhanandI prasiddha ho gayA / jaTAcArya yA jaTila bhI inakA hI nAmAntara thA, jabaki inakA samaya chaThI sadI kA uttarArddha aura sthAna karnATaka mAnA jA rahA hai / inhoMne 31 sargoM meM varAMgacarita nAmaka mahAkAvya kI racanA kI thI / kaThora dArzanika tattvoM ko bhI sahRdaya pAThakoM ke hRdaya meM sarasakAvya ke mAdhyama se utArane kA inhoMne saphala evaM zlAghanIya prayAsa kiyA hai| yahA~ yaha smaraNIya hai ki isa mahAkAvya ke carita nAyaka "varAMga" 22 ve tIrthakara neminAtha aura bhagavAn zrIkRSNa ke samakAlIna jaina mahApuruSa ke rUpa meM vikhyAta haiM / 2. vIranandI : (10vIM za0 uttarArddha) candraprabha nAmaka tIrthaMkara ke jIvanacarita para AdhArita "candraprabhacarita" mahAkAvya ke racayitA AcArya vIranandI, A0 abhayanandI ke ziSya the aura inakA samaya dazamI za0 kA uttarArddha mAnA jAtA hai / kAlidAsa kI zailI se prabhAvita kavi apane isa 18 sargIya mahAkAvya meM tIrthaMkara candraprabha ke sAta bhavoM kI kathA kA vistAra se varNana kiyA hai / jIvana ko nirvANa kI ora le jAne ke apane uddezya meM kavi vAstavikarUpa se saphala huA hai| jabaki kavi kI kamanIya

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216 Contribution of Jainas to Sanskrit and Prakrit Literature kalpanA bhI vilakSaNa utarI hai : "hastena sundari muhurvinivArito'pi, bhRgastavAdharadale navavihyamAne / dhAvatrazoka navapallavazaMkicetAH, smeraM kariSyati na kasya mukhaM vanAnte // " 3. kavi asaMga : (10 vI0 za0 utta0) jainAcArya nAganandI ke ziSya kavi asaga naireti ke garbhaja aura paTumati ke putra the / dazamI zatAbdI ke uttarArddha meM utpanna isa kavi ne saMskRta meM do jainabhittimUlaka mahAkAvyoM kI racanA kI hai -varddhamAnacarita aura zAntinAthacarita / 18 sargoM vAle varddhamAnacarita meM jahA~ bhagavAn mahAvIra ke pUrvajanmoM kI kathA ke sAtha sAtha vardhamAna mahAvIra ke jIvanacaritra kA sAMgopAMga varNana kiyA gayA hai, vahIM zAntinAthacaritamahAkAvya, jainadharma ke 16veM tIrthaMkara bhagavAn zAntinAtha kA varNana prastuta karatA hai / inake mahAkAvyoM meM jahA~ vaidarbhI zailI kA vinyAsa hai, vahIM para sthalAnusAra rasa kI abhivyakti bar3I manabhAvinI hai / alaMkAroM kA pracura prayoga va prasAdaguNa kA prAcurya inake kAvyoM meM sahaja hI dekhe jA sakate haiM / 4. mahAsena sUri :- (990 I0) - rAjA bhoja ke cAcA evaM pitA kramaza: muMjarAja evaM sindhurAja tathA navasAhasAMkacarita ke nirmAtA parimala kAlidAsa ke samasAmayika mahAkavi mahAsena sUri lATa-vargaTa saMgha ke AcArya tathA sindhurAja ke dvArA sammAnita mahAmAtya parpaTa ke guru the / inhoMne dazavI zatAbdI ke antima caraNa arthAt 990 I0 ke AsapAsa saMskRta meM pradyumnacarita nAmaka 14 sargauvAle mahAkAvya kI racanA kI thii| viSNupurANa evaM bhAgavata kI hI bhA~ti zrIkRSNaputra pradyumna kI jainadharmiyoM ke bIca pracalita kathAoM ko jinasena prathama ne jaina harivaMzapurANa meM vistAra se varNana kiyA hai / jabaki isI kathA ko lekara mahAsena sUri ne pradyumnacarita ko pallavita kiyA hai / yaha mahAkAvya sutarAM rucikara aura manamohaka hai, isakI bhASA sarala evaM pravAhamayI hai / 5. vAgbhaTa prathama :- (vI0 za0 uttara) . Apa kA vAgbhaTAlaMkAra ke praNetA se bhinna aura prAcIna hai / saMbhavataH Apa kA samaya gyArahavIM zatAbdI kA uttarArddha ho sakatA hai| Apane neminirvANa kAvya kI racanA kI hai, jisameM dvArikA ke yAdavavaMzIya rAjA samudravijaya ke putra nemikumAra (ariSTanemi) jo bhagavAn zrIkRSNa ke cacere bhAI the, ke caritra kA varNana kiyA gayA hai / isa mahAkAvya kA AdhAra grantha hai jinasena prathama kA harivaMzapurANa / mahAkAvya ke anusAra jaba nemikumAra kA vivAha rAjImatI ke sAtha hone hI vAlA thA ki usase pUrva paramparAsammata balipradAna hetu jo pazu vahA~ ekatrita the, sahasA karuNa cItkAra kara baiThe / isI cItkAra se nemikumAra kA hRdaya dravIbhUta ho gayA aura ve ahiMsA kI bhAvanA se prerita hokara tapasyA karane cale gaye / Apake neminirvANamahAkAvya ke kaI zloka vAgbhaTAlaMkAra meM bhI pAye jAte haiM, para vahA~ uddhRta nimnazloka Apake mahAkAvya meM nahIM milatA :

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saMskRta mahAkAvyoM meM jainiyoM kA yogadAna 217 "kakA kukaMkake kAMkakekikokaikakuH kakaH / akukaukaH kakAkAkka RkkAkukukakAMkakuH // " 6. mahAkavi harizcandraH (vIM0 za0 uttarArddha) bhaTTAraka harizcandra se na jAne Apa bhinna hai yA abhinna, kintu ApakI kRtiyoM se itanA to sahaja mAnA hI jA sakatA hai ki jainadharma ke kisI sampanna parivAra meM ApakA janma gyArahavIM zatI ke uttarArddha meM huA thA aura Apa kI sUcanAoM ke anusAra Adradeva Apake pitA, rathyAdevI mAtA evaM lakSmaNa Apake anuja the| jaina sampradAya ke 15 ve tIrthakara bhagavAn dharmanAtha ke caritra para AdhArita Apane eka mahAkAvya kI racanA kI thI, jisakA nAma dharmazarmAbhyudaya hai / uttarapurANa kI kathA para AdhArita yaha mahAkAvya 21 sargoM meM nibaddha hai tathA yaha mahAkAvya ke sabhI lakSaNoM se anuprANita hai / jIvanadharacampU ApakI dUsarI racanA hai| 7. kalikAlasarvajJa AcArya hemacandra : (1088) dharma aura vidyA ke ananya pracAraka, yugasraSTA ke rUpa meM AvirbhUta kalikAlasarvajJa AcArya hemacandrasUri kA janma 1088 I0 meM. aura mRtyu 1173 I0 meM huI thI / ye ahamadAbAda ke dhandhuka nAmaka sthAna ke vAsI the aura inake pitA kA nAma cAca tathA mAtA kA nAma pAhinI thA, jo bhor3avaniyA~ jAti ke the / kevala 5 varSa kI alpAyu meM hI inhoMne devacandramuni se jainadharma kI zikSA lI thI, pUrvadharma meM inakA nAma caMgadeva thA / saMskRta ke prAyaH kisI vidyA ko apanI racanAoM se pUrNa karane meM pIche nahIM rahe / vyAkaraNa meM jahA~ inakA siddhahemAnuzAsanam jagat prasiddha hai. vahI haimanAmamAlA. nighaNTakoza. dezInAmamAlA evaM anekArthasaMgrahakoza sAhitya ke hai / darzanagranthoM meM jahA~ pramANamImAMsA aura yogazAstra pramukha hai, vahIM chandazAstra va alaMkArazAstroM meM kramazaH chandonuzAsanam va kAvyAnuzAsanam inake ullekhanIya grantha hai / inhoMne kula 25 granthoM kI racanA kI hai, jisakA patA hame DA0 AphekTa saMgRhIta kaiTalogasa kaiTalogorama nAmaka sUcI se calatA hai / saMskRtakAvyagranthoM kI jaba bhI carcA aura samAlocanA hotI hai to AcArya hemacandra kI racanAoM kA ullekha sahasA ho hI jAtA hai / kumArapAlacarita aura triSaSTizalAkApuraSa nAmaka inake do saMskRta kAvyagrantha haiM / inameM kumArapAlacarita nAmaka mahAkAvya kA viSaya cAlukyavaMzIyarAjAoM kA vistRta itihAsa-varNana hai, jabaki triSaSTizalAkApuruSa meM, jaisA ki nAma se bhI vidita hotA hai jainadharma ke 63 tir3asaTha mahApuruSoM kiMvA zalAkApuruSoM kA jIvanacarita varNita hai / 20 sargoM vAlA mahAkAvya kumArapAlacarita eka aisA upajIvya kAvya hai, jo aneka kaviyoM ke liye preraNAdAyaka siddha huA / yadyapi isa kAvya meM mUlarAja se lekara cAmuNDarAya, vallabharAja, durlabharAja, bhIma, karNa, siddharAja, jayasiMha, kumArapAla sabhI ke jIvanacarita suvistRta varNita hai, phira bhI kumArapAla ko nAyaka banAkara jitane bhI kAvya yA nATaka kA praNayana kiyA gayA una sabhI granthoM kA srota A0 hemacandra kA hI mahAkAvya rahA hai / inameM jayasiMhasUri kA "kumArapAlacarita" ho yA somaprabhAcArya kA kumArapAlapratibodha, jinamaNDala kA kumArapAlaprabandha ho yA phira yaza:pAla kA moharAjaparAjaya, cAritrasundara kA kumArapAlacarita sabake saba hemacandra ke

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218 Contribution of Jainas to Sanskrit and Prakrit Literature mahAkAvya kA RNI haiM / triSaSTizalAkApuruSa nAmaka mahAkAvya meM A0 hemacandra ne antima jaina tIrthaMkara bhagavAn mahAvIra svAmI ke bAda hue 63 Adarza mahApuruSoM, jinheM pAribhASika zabdoM meM zalAkApuruSa kI saMjJA dI gaI hai - ke jIvanacarita kA manohara varNana prastuta kiyA hai / 8. abhayadevasUri ( 22 I0) 1221 I0 ke AsapAsa racita saMskRta jaina mahAkAvya jayantavijaya ke racayitA abhayadevasUri kA janma kaba aura kahA~ huA thA--yaha kahanA jahA~ kaThina hai, vahIM ve tAntrika pradeza ke the aisA unake granthAlokana se batAnA koI virala nahIM / 19 sargoM meM vibhakta inake jayantavijaya mahAkAvya meM kula 2200 zloka Abaddha hai / sarala aura subodha bhASAoM ke bIca sUktiyoM ke bAhulya ko isa kAvya kA zobhAvarddhaka aMza hI mAnA jAegA / Apa vijayacandra ke ziSya tathA devabhadra ke putra the / 9. amaracandrasUri (1243 I0) "veNIkRpANa' virudavibhUSitamahAkavi amaracandrasUri gujarAta ke caulukyavaMzIya nareza visaladeva (1243-63 I0) ke sabhApaNDita va jinadattasUri ke ziSya the / inake pANDitya aura kauzala ke prasaMga aneka kathAe~ prabhAvaka carita evaM prabandhakoza meM pAI jAtI hai / A0 baladeva upAdhyAya ne inheM zvetAmbara matAnuyAyI mAnA hai aura inhoMne 19 sargoM meM tIrthakara RSabhanAtha ke varNanAtmaka mahAkAvya jinendracarita arthAt padmAnanda kA praNayana kiyA hai / jabaki kavikalpalatA, (kAvyakalpalatA athavA kavitArahasya) inakI dUsarI racanA hai / inhoMne mahAbhArata ke AdhAra para 18 paryoM va 44 sargoM meM hI bAlabhArata kI racanA kI hai / sAtha hI kavikalpalatA meM inhoMne apanI tIna racanAe~-chandoratnAvalI, kAvyakalpalatAparimala evaM alaMkAraprabodha kI carcA kI hai, parantu ye racanAye Aja upalabdha nahIM hai / vyAkaraNaviSayaka inakA grantha "syAdizabdasamuccaya" ne bhI khUba prasiddhi pAI hai / kAvyAmanAyakAra evaM vanamAlAnATikAkAra donoM hI amaracandra inase bhinna the / 10. AcAryanayacandrasUri (1400) suprasiddhajaina naiyAyika jayasiMhasUri ke pautra A0 nayacandrasUri saMskRta ke pramukhamahAkaviyoM meM parigaNita hai| inhoMne raNathambhora ke prakhyAta cauhAnavaMzIya rAjA hammIradeva ke kRtitva va vyaktitva para AdhArita saMskRta ke aitihAsika "hammIramahAkAvya" kI racanA kI thii| 14 sarga aura 1572 zlokoM meM Abaddha yaha anupama mahAkAvya prasAdamayI bhASA meM nibaddha aura vIrarasa se sarvathA paripUrNa hai / kAvya kalA kI dRSTi se hI nahIM, varan aitihAsikatA kI dRSTi se bhI yaha mahAkAvya adbhuta aura pratibhApUrNa saphala racanA hai, jisakA racanA kAla 1400 se 1410 I0 ke bIca nirdhArita hotA hai / yahA~ yaha smaraNIya hai ki karpUramaMjarI kI bhA~ti eka saTTaka "raMbhAmaMjarI" kI racanA bhI inhoMne kI hai, jisameM saMskRta ke zloka bhI kahIM kahIM pAye jAte haiM /

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219 saMskRta mahAkAyoM meM jainiyoM kA yogadAna 11. munibhadrasUri (14vIM za0 pUrvArddha) : .. 14voM zataka ke pUrvArddha meM utpanna munibhadrasUri, AcArya guNabhadrasUri ke ziSya the tathA ye dillI ke bAdazAha phIrojazAhatugalaka (1351-1388) ke dvArA sammAnita the / jaisA ki inhoMne svayaM varNana bhI kiyA hai-"tacchiSyo munibhadrasUrirajani syAdvAdi sambhAvanaH / zrIperojamahImahendrasadasi prAptapratiSThodayaH // " / nyAya-vyAkaraNa-sAhitya Adi viSayoM ke marmajJa A0 sUri ne munidevasUri ke prAkRtabhASAbaddha zAntinAthacarita ko Adarza mAna kara usI zIrSaka se 19 sargoM meM eka mahAkAvya kI racanA kI hai, jisameM kula 6272 zloka pAye jAte haiM / yahA~ yaha smarttavya hai ki isI zAntinAthacarita ke nAma se sabase pahale kavi asaMga ne racanA kI thI aura unake bAda kAvyaprakAza ke saMketavyAkhyAkAra (1160 I0) A0 mANikyacandrasUri, 13vIM zataka ke ajitaprabhasUri evaM A0 hemacandrAcArya vI. zataka ke uttarArddha ne bhI isI nAma se racanAe~ kI / 12. mahAkavivAdirAja : mahAbhArata ke TIkAkAra dAkSiNAtyavAdirAja se Apa bhinna hai kintu azvaghoSa kRta "rASTrapAla" nATaka ke vyAkhyAkAra se Apa nizcaya hI abhinna hai / SaTtarkaSaNmukha, syAdvAda-vidyApati Adi viruda vibhUSita dArzanika sArvabhauma vAdirAja na kevala tArkika vaiduSya meM advitIya the, balki inakI kAvyapratibhA bhI anupama thI / tabhI to ekIbhAvastotra meM Apa likhate haiM - "vaidirAjamanu zAbdikaloko vAdirAjamanu tArkikasiMhaH / vAdirAjajanu kAvyakRtaste vAdirAjamanu bhavyasahAyaH // " nyAyavinizcayavivaraNa aura pramANanirNaya jaise dArzanika granthoM ke racayitA vAdirAja kI sAhityikaracanAoM meM pArzvanAthacarita mahAkAvya, yazodhara caritakAvya evaM ekIbhAvastotra mukhya hai / 12 sargoM ke pArzvanAthacaritamahAkAvya meM jainadharma ke 23 ve tIrthaMkara pArzvanAtha ke sabhI janmoM kA varNana, unake caritra kA vyAkhyAna kiyA gayA hai| sAtha hI bAhya prakRti kA citraNa aura mAnavajIvanavyApI sukhaduHkha ke utAra-caDhAva kA varNana karanA kavi kA vaiziSTya rahA hai / vAdirAja inakA upanAma thA, mUlanAma kucha aura rahA hogA / ye zrIpAladeva ke praziSya, matisAra ke ziSya aura rUpasiddhikAra muni dayApAla ke sahapAThI the / cAlukyanareza siMhacakrezvara jayasiMhadeva (za0 saM0 938-945) ke sabhApada hone ke kAraNa inakA samaya dazavIM zatAbdI nizcita karanA ucita hogA / vIrasena athavA vIrAcArya ke pradhAnaziSya AcArya jinasenasvAmI (zAke 705, 783 e0 DI0) jaina sAhitya meM suprasiddha hai / inhoMne hI AdipurANa, harivaMzapurANa Adi ke sAtha sAtha pAzrvAbhyadayakAvya kI racanA kI hai| jinasena, mahArASTra evaM karnATaka ke rASTrakUTavaMzIya zAsaka amoghavarSa ke guru the, jo 871 vi0 saM0 meM rAjyAsIna hue the / jayadhavalATIkA aura gItikAvya Adi jinasena kI suprasiddha racanAe~ haiM / inhoMne jaina dharma ke sabhI zalAkApuruSoM ke jIvanavRtta ko saMskRtapadyoM meM lipibaddha karane ke uddezya se jisa purANa kI racanA zuru kI thI, durbhAgyavaza bIca meM hI pAralaukikagamana ho jAne ke kAraNa usa adhUre grantha ko pUrA kiyA inake hI ziSya A0 guNabhadra ne / inhoMne 897 I0 meM uttarapurANa nAma se jisa 47 pUrvo evaM 12000 zlokoM .

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220 Contribution of Jainas to Sanskrit and Prakrit Literature vAle purANa kI racanA kI thI, usake mAtra cAra antima parva hI guNabhadra ke hai, jinameM kula 1620 padya haiM / isa uttarapurANa meM AdinAtha RSabhadeva sahita anya 23 tIrthaMkaroM va anya zalAkApuruSoM ke jIvanacarita suvistRta varNita hai / guNabhadra ne bhartRhari ke vairAgyazataka kI zailI para AtmAnuzAsana kI racanA kI thI tathA jinadattacarita bhI inhIM kI racanA hai| jabaki ajitaprabhasUri aura malliSeNasUri ne kramazaH zAntinAthacarita evaM udayanarAjacarita kI racanA kI thI / saMskRta aura prAkRta ke advitIya kavi malliSeNa kI saMskRta meM cha: racanAe~ prasiddha haiM / nAgakumArakAvya bhI isI malliSeNa kI racanA hai| pappaDaguru ke nAma se prasiddha AcArya mahAsenasUri cArukIrti ke ziSya evaM pradyumnacaritamahAkAvya ke praNetA hai / / 13vIM zatAbdI ke pUrvArddha meM utpanna bhavadeva sUri evaM mANikyacandrasUri donoM hI AcAryoM ne tIrthaMkara pArzvanAtha ke caritra para AdhArita eka hI "pArzvanAthacarita" nAmaka mahAkAvya kI racanA kI thI, jinameM mANikyacandra kA mahAkAvya aprakAzita hai / bhavadeva ke mahAkAvya meM jahA~ ATha bar3e bar3e sarga hai, vahIM mANikyacandrakRta mahAkAvya meM 10 sarga tathA 6770 zloka hai / jinapAla kA 24 sargoM vAlA "sanatkumAramahAkAvya" bhI abhItaka prakAza meM nahIM AyA hai / ATha sargoM meM mallinAthacaritamahAkAvya kI racanA karane vAle vinayacandrasUri, raviprabhasUri ke ziSya the jo 13 vI0 za0 ke uttarArddha meM sthita the / 1257 I0 meM rAjagRha ke rAjakumAra abhayakumAra ke caritra para 12 sargoM vAle mahAkAvya "abhayakumAracarita" kI racanA karane vAle candratilaka ko kucha loga bihAranivAsI bhI mAnate hai / magadhanareza mahArAja zreNika ke jIvana para AdhArita jinaprabhasUri kA "zreNikacarita mahAkAvya" kA hI dUsarA nAma durgavRttidvayAzraya bhI hai, jo bhaTTikAvya ke samAna hI kAvyasauSThava se kama aura vyAkaraNika ulajhanoM se adhika pUrNa hai / bIsave tIrthaMkara suvratamuni ke carita para likhA gayA arhaddAsa kA munisuvratamahAkAvya daza sargoM kA paurANika mahAkAvya hai / isameM alaMkAroM kA camatkAra aura kAvyaguNoM kA gumphana bar3A hI manorama huA hai / 16vIM0 za0 meM mugalasamrATa akabara ko jainadharmopadeza karane vAle muni hIravijaya athavA haravijaya athavA hemavijayasUri ne 21 sargAtmaka vijayaprazasti kAvya kA nirmANa kiye the aura isI mahAkAvya ke AdhAra para devavimalagaNi ne 17vIM za0 meM hIrasaubhAgya nAmaka mahAkAvya racA thA / digambara sampradAyAvalambI kavi rAjamalla ne vi0 saM0 1632 (I0 1575) meM AgarA meM rahakara jambUsvAmicaritamahAkAvya kI racanA sarala aura subodha bhASA meM kI thI / dharmAbhyudayakAvya kI racanA purANapaddhati para huI hai, isake kartA vastupAla ke dharmaguru A0 vijayasenasUri ke paTTadhara AcArya udayaprabhasUri (saM0 1299) hai / isI kAvya kA nAmAntara saMghapaticarita bhI hai / sAtha hI isameM vastupAla kI tIrthayAtrAyoM kA rocaka varNana huA hai / 15 sargoM ke isa mahAkAvya kI sabase bar3I vizeSatA yaha hai ki isake pratyeka sarga ke antima padya meM lakSmIzabda vidyamAna hai| saMvat 1356 meM (1300 e0 DI0) jinasiMha ke ziSya jinaprabhasUri ne gautamastotra, pArzvanAthastava, zrIvIrastava, paMcaparameSTistava, zAradAstotra Adi ke sAtha sAtha vyAzrayakAvya,

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saMskRta mahAkAvyoM meM jainiyoM kA yogadAna 221 neminAthamahAkAvya kI bhI racanA kI thI / inake hI samakAlIna gujarAta ke kisI rAjA ke Azrita rahe devaprabhasUri mahAbhArata ke 18 paryoM kI kathAvastu ko lekara utane hI sargoM meM pANDavacarita kI racanA kiye the / jabaki mANikyacandrasUri (nemicandra evaM sAgarendu ke ziSya) kA dazasargAtmaka pArzvanAthacarita evaM ahobalasUri kA yatirAjavijaya utkRSTa racanAoM meM parigaNita hai / kahate haiM akabara ke 33 hindUsabhAsadoM meM se eka padmasundara, jo jainasampradAyAvalambI the-saMskRta ke bhaviSyadattacarita, rAyamallAbhyudayakAvya evaM pArzvanAthamahAkAvya ke racayitA hai aura ye jodhapuranareza mAlavadeva dvArA sammAnita the / yaha bhI kahA jAtA hai ki jaina vidvAn hIravijaya jI jaba bAdazAha akabara se mile the to, una dinoM Apa kA dehAnta ho cukA thA / / aNahillapura ke pallIvAlakula meM utpanna mahAkavi rAmana bahuzAstrajJa the, inhoMne hI nemicaritamahAkAvya kI racanA kI thI aura tilakamaMjarIkathAsAra ke suprasiddharacayitA dhanapAla bhI inhIM ke putra the / varddhamAnacarita ke kartA asaMga nAgAnandin (saM0 1679) ke ziSya the aura inase prAcIna sthita rahe muni bhadrasUri, jinakA muni devasUri bhI nAmAntara thA (saM0 1439) zAntinAthamahAkAvya ke racayitA the / pA~ca prakAzoM meM racita prabandhacintAmaNi ke racayitA se bhinna aura arvAcIna merutuMgAcArya cAra sargoM meM pravibhakta neminAthacarita paraka jaina meghadUta ke racayitA hai / isa kAvya meM kula 196 zloqa hai aura isakI kathAvastu tathA vikramakavikRta jaina nemidUta kI kathAvastu donoM eka hai arthAt donoM hI kAvyoM meM nemikumAra kI pravrajyA lene para rAjamatI unake pAsa megha ko dUta banAkara apanI viraha dazA kA sandeza bhejatI hai / mahApuruSacarita mahAkAvya ke racayitA bhI yahI hai, parantu kucha loga meghadUtakAra merutuMga ko mahApuruSacaritakAra se bhinna mAnate haiM, parantu adhikAMza jana donoM ko to abhinna mAnate haiM, para bhojaprabandhanAmaka campUkAra ko inase bhinna kahate haiM / bhaTTojidIkSita kI carcA karane vAle jainamahAkavi haridattasUri nizcaya hI 17vIM zataka ke pazcAt kiMvA 1800 I0 ke AsapAsa sthita rahe hoMge / inhoMne rAma aura nala ke caritroM kA zleSa varNana ke dvArA "rAghavanaiSadhIyam" mahAkAvya kI jo racanA kI hai, vaha sutarAM manohArI aura vilakSaNa hai| huMkAravaMza ke sAMgaNa ke putra vikrama, digambarasampradAya ke AcArya the, unhoMne eka caritamahAkAvya kI racanA kI thI, jisakI kevala carcA milatI hai| inakI dUsarI racanA nemicarita hai to avazya para vaha mahAkAvya nahIM hai aura nemidUta inakA dUtakAvya hai / jabaki 15vIM 16vIM zatAbdI ke madhya meM jJAnabhUSaNa ke ziSya zubhacandra ne 25-26 granthoM kI racanA kI thI / ina granthoM meM candraprabhacarita, padmanAbhacarita, jIvanadharacarita Adi pramukha mahAkAvya hai / inake bAda 17vIM zataka meM yazodharacarita aura sulocanAcaritakAra vAdicandra Ate hai / Apa prabhAcandra ke ziSya aura kamalasAgara kIrtisAgara ke guru the / lagabhaga isI samaya kRpAvijaya ke ziSya meghavijaya ne paMcAkhyAnoddhAra, meghadUtasamasyA lekhakAvya, saptasandhAnamahAkAvya evaM devanandAbhyudayamahAkAvya kI racanA kI hai / Apa nyAya-vyAkaraNa-jyotiSa aura sAhitya ke marmajJa vidvAn hI nahIM vyavahAra kuzala : bhI the /

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222 Contribution of Jainas to Sanskrit and. Prakrit Literature jainamahAkavi bhUrAmala jI kA jayojayamahAkAvya aura bhaTTAraka vAdicandra kA sulocanA carita anupamamahAkAvya hai / jaina sAhitya meM caritakAvyoM kI pradhAnatA hai / mAnavajIvana ko vibhinna sAMskRtika mUlyoM se sArthaka karane kI dizA meM jo bhI vyakti (puruSa athavA nArI) apane jIvana ko lagA dete haiM, unake carita ko amara rakhane ke lie jaina kavi apanI lekhanI calAte rahe haiM / yahI kAraNa hai ki tIrthaMkaro ke jIvana ke atirikta anya mahApuruSoM evaM mahAsatiyoM kA jIvana carita kAvya kA viSaya banA / jaina sAhitya meM strIpAtra pradhAnaracanAe~ bhI paryApta mAtrA meM likhI gaI hai, jinakA vivaraNa vidvAnoM ne diyA hai / sulocanAcarita aura jayojayamahAkAvya donoM meM nArI ke hI udAtta carita ko darasAyA gayA hai / madhyakAlIna gujarAta meM jina jaina kaviyoM ne saMskRta sAhitya sarjanA kI hai, unameM dhanaprabhasUri ke ziSya sarvAnandasUri bhI anyatama hai| inhoMne mahAn dharmAtmA, zUravIra ahiMsApremI, sAhasI vyApArI 14vIM zataka ke jainazreSThI jagaDUzAha ko nAyaka banAkara sAta sargoM meM "zrIjagaDUcarita" nAmaka aitihAsika mahAkAvya likhA hai, jisakI carcA mohanalAla dalIcanda desAI jI ke "jainasAhitya kA itihAsa" (maganalAla DI0 khakhkhara sampAdita) meM huI hai / isa kAvya ke anusAra nAyaka zreSThI jagaDUzAha deza-videza ke sAhasapUrNa jahAjI vyApAra se atizaya dhanasampatti prApta kI thI / inhoMne bhadrezvara (kaccha) meM na kevala jinAlaya kA nirmANa karavAyA, api tu jaba kaccha, kAThiyAvADa, gujarAta, siMdha Adi pradezoM meM lagAtAra cAra varSoM taka durbhikSa akAla par3A thA, taba inhoMne dravya-dhAnya Adi kA dAna dekara vahA~ kI janatA kI sevA kI thI / 388 zlokoM vAle isa caritakAvya kA nirdeza, aitihAsika aMzoM ke sAtha apanI TippaNI dete hue byUhalara ne apane hastaprati viSayaka riporTa (2/284) meM bhI kiyA hai / mahAkavi sarvAnandasUri kI kAvyapratibhA bhI nitAnta avalokanIya hai : "lakSmIstaraMgataralA pavanaprakampa zrI vRkSapatranibhamAyurihAMgabhAjAm / tAruNyameva navazAradasAndhyarAga prAyaM sthirA sukRtajA kila kItireSA ||" ina jaina saMskRta mahAkAvyoM ke atirikta samaya samaya para jainAcAryoM ne aura bhI kAvyakRtiyoM kI racanAe~ kI haiM, jinameM zatrujayamAhAtmya, sudarzanacarita, yazodharacarita, jainakumArasambhava, mahIpAlacarita, kSatracUDAmaNi, trizatIzRMgAra Adi laghukAvya tathA subhASitaratnasandoha, sUktimuktAvalI, (sindUraprakaraNa upanAma) Adi subhASitakAvya pramukha hai| isI prakAraH bhaktirasa se otaprota tIrthaMkara Adi kI stutiyoM meM race kAvyoM kA bhI saMskRta meM abhAva nahIM hai / jabaki saMskRta sAhitya, jaina kathAsAhitya se bhI pUrNataH samRddha aura sabala hai / isa viSaya meM kathAranAkara, bRhatkathAkoza, prabandhacintAmaNi, prabandhakoza, vividhatIrthakalpa, upamiti bhavaprapaMca, madanaparAjaya Adi mahadullenIya haiM |

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AcArya rAmacandra sUri aura unakA kartRtva prabhunAtha dvivedI AcArya rAmacandra sUri gujarAta kI sArasvata vibhUti AcArya hemacandra ke pramukha ziSya the / gujarAta ke tatkAlIna zAsaka siddharAja jayasiMha ke zAsanakAla meM hI AcArya hemacandra ne rAmacandra sUri ko apanA yogyatama paTTaziSya aura uttarAdhikArI ghoSita kara diyA thA / prabhAcandrasUri-viracita 'prabhAvakacarita' (saM0 1334-1277 I0) meM yaha ghaTanA isa prakAra varNita hai : "rAjJA zrIsiddharAjena anyadAnuyuyuje prabhuH / bhavatAM ko'sti paTTasya yogyaH ziSyo guNAdhikaH // tamasmAkaM darzayata cittotkarSAya mAmita / aputramanukampArha pUrve tvAM mA sma zocayan / Aha zrIhemacandrazca na ko'pyetaM hi cintakaH / Adyo'pyabhUdilApAlaH satpAtrAmbhodhicandramAH // sajJAnamahimasthairya munInAM kiM na jAyate / kalpadrumasame rAjJi tvayIzi kRtasthitau // astyamuSyayAyANo rAmacandrAkhyaH kRtizekharaH / prAptarekhaH prAptarUpaH saGke vizvakalAnidhiH // anyadA'darzayaMste'muM kSitipasya stutiM ca saH / anuktAmAdyatidvadbhihallekhAdhAyinIMvyadhAt // " uparyukta zlokoM meM siddharAja jayasiMha aura AcArya hemacandra kA saMvAda nibaddha hai / kabhI siddharAja jayasiMha ne AcArya hemacandra se prazna kiyA ki "bhagavan ! ApakA uttarAdhikArI mukhya ziSya kauna hai ? mujhe bhI usakA darzana karAne kI kRpA kareM / (merA koI putra na hone se) kahIM aisA na ho ki merI hI taraha Apa bhI zoka kareM ki ApakA koI yogya ziSya nahIM hai aura uttarAdhikArI na niyukta kara pAyeM / ataH apane paTTadhara yogya uttarAdhikArI kA nizcita cayana kara lIjie / " isa para AcArya hemacandra ne rAjA se apanA yogya uttarAdhikArI suziSya rAmacandra ko batalAyA aura kahA ki ise pahale hI Apako dikhalA cUkA huuN| usa samaya isane ApakI apUrva hRdayahArI stuti kI thI /

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224 Contribution of Jainas to Sanskrit and Prakrit Literature "prabhAvakacarita' meM vaha stuti isa prakAra dI gayI hai : mAtrayA'pyadhikaM kAJcinna sahante jigISataH / itIva tvaM dharAnAtha ! dhArAdhipamapAkRthAH / / ___(arthAt, vijayecchu jana apane se tanika bhI bar3hakara adhika krisI ko bhI sahana nahIM karate / ataH, he dharAnAtha ! Apa dhArAdhipa (mAlavarAja) kA vinAza kara DAleM / ) yahA~, isa stuti-padya meM 'dhArAnAtha' meM 'dharAnAtha' se mAtra eka mAtrA adhika hai / isa ukti meM kavinibaddha camatkAra ke kAraNa hI AcArya hemacandra ne 'anuktammAdyavidvadbhiH' kahakara prazaMsA kI hai / rAmacandra kRta isa stuti ko sunakara siddharAja jayasiMha harSavibhora ho gayA - "zirodhUnanapUrvaJca bhUpAlo'tra dRzaM dadhau / . rAme vAmetarAcAro viduSAM mahimaspRzAm // ' isa prakAra yaha jJAta hotA hai ki AcArya hemacandra ne siddharAja jayasiMha ke samakSa, apane dehAvasAna se prAyaH cAlIsa varSa pUrva, rAmacandra sUri ko apanA pramukha ziSya aura yogya paTTadhara uttarAdhikArI ghoSita kara diyA thA / AcArya rAmacandra sUri kA jIvana aura sthitikAla AcArya rAmacandra sUri ke janmasthAna kA ThIka-ThIka jJAna kisI ko bhI nahIM hai / rAmacandra sUri ne na to svayam apane kisI grantha meM apane bAre meM koI ullekha kiyA aura nahIM kisI anya ne kahIM unakA ullekha kiyA hai / cU~ki ve aNahilapurapaTTana ke nivAsI AcArya hemacandra ke ziSya the ataH ve gurjaraprAnta meM (yA) aNahilapurapaTTana ke AsapAsa kahIM paidA hue hoMge-aisI sambhAvanA kI jA sakatI hai| AcArya hemacandra ne rAjasabhA meM rAmacandra suri kA paricaya siddharAja jayasiMha ne apane pramukha ziSya aura yogya paTTadhara ke rUpa meM karAyA thA / ataH, rAmacandra sUri nizcaya hI apane guru AcArya hemacandra ke sAtha rAjasabhA meM jAte rahe hoMge / isa AdhAra para yaha kahA jA sakatA hai ki ve paidA cAhe jahA~ hue hoM, ve aNahilapurapaTTana meM rahate avazya the / yadyapi AcArya rAmacandra sUri ne apanI kRtiyoM ke prArambha meM aura anya sthaloM para Atmaparicaya diyA hai kintu vaha itanA saMkSipta aura adhUrA hai ki usase hameM AcArya ke vaMza, mAtA-pitA ke nAma aura janmAdi vRttAnta kA patA nahIM calatA / apane paricaya meM sarvatra apane ko AcArya hemacandra kA ziSya kahA hai / isase spaSTataH pratIta hotA hai ki AcArya ko apanI sattA ke mUla meM apane guru kI sattA kA bodha karAnA abhISTa thA aura ve apane maulika sambandhoM aura lokavRtta kA paricaya dene ke prati udAsIna the / isake bAvajUda, unake anumAna kA bodha karAne vAlI paryApta sAmmagrI itastataH upalabdha hai| isase unake carita aura caritra kA paryApta jJAna ho jAtA hai / 'raghutilakam' kI prastAvanA meM yaha sAmagrI isa prakAra hai : "mAriSa ! siddhahemacandrAbhidhAnazabdAnuzAsanavidhAnavedhasaH zrImadAcAryahemacandrasya ziSyaM

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AcArya rAmacandra sUri aura unakA kartRtva 225 rAmacandramabhijAnAsi ?" candra0 (sAkSepam)- "paJcaprabandhamiSapaJcamukhAnakena vidvanmanaHsadasi nRtyati yasya kIrtiH / vidyAtrayIcaNamacumbitakAvyatandraM kastaM na veda sukRtI kila rAmacandram ? // " isameM AcArya rAmacandra sUri ne apane pA~ca granthoM kA ullekha kiyA hai tathA jisa vidyAtrayI ke sambandha meM likhA hai, vaha hai--vyAkaraNa, nyAya aura sAhitya vidyA / isase jJAta hotA hai ki ina tInoM zAstroM para AcArya kA pUrA adhikAra thA / ina tInoM zAstroM meM apane pANDitya kI sUcanA ve 'nATyadarpaNavivRtti' ke anta meM bhI dete hai : "zabdalakSma-pramAlakSma-kAvyalakSma-kRtazramaH / vAgvilAsastrimArgo nau pravAha iva jAhanujaH // " 'nATyadarpaNavivRtti' ke prArambha meM bhI unhoMne svayaM ko 'vidyavedinaH' kahA hai 'prANAH kavitvaM vidyAnAM lAvaNyamiva yoSitAm / traividyavedino'pyasmai tato nityaM kRtaspRhAH // " 'siddhahemazabdAnuzAsana' ke Upara nyAsa TIkA kI racanA karake unhoMne vyAkaraNa viSayaka apanA pANDitya puSTa kiyA hai / nyAyazAstra meM unakI pAraGgatatA 'dravyAlaGkAravivRtti' dvArA aura 'nATyadarpaNa' ke atirikta anya aneka rUpakoM aura stotroM se sAhityavidyA kI praur3hi sUcita hotI hai / ina sabhI zAstroM meM unake pANDitya kI apUrvatA unake uparyukta anekAneka granthoM ke anuzIlana se pramANita hotI hai / AcArya rAmacandra sUri ke nATakoM meM unakI svAtantryapriyatA kA savizeSa ullekha prApta hotA hai / unakI kAvyaracanA para kisI kA prabhAva nahIM hai / ise pradarzita karane ke lie 'nalavilAsa' kI prastAvanA meM unhoMne likhA hai : naTa :- (vimRzya)-bhAva ! ayaM kaviH svayamutpAdaka utAho paropajIvakaH ? sUtradhAra :- atrArthe tenaiva kavinA dattamuttaram janaH prajJAprAptaM padamatha padArthaM ghaTayataH parAdhvAdhvanyAn naH kathayatu girAM vartaniriyam / amAvAsyAyAmapyavikalavikAsIni kumudA nyayaM lokazcandravyatikara vikAsIni vadati // (1.7) / AcArya rAmacandra ke aisA likhane kA abhiprAya yaha jJAta hotA hai ki kisI ne inheM gatAnugatika kaha diyA hogA / usakA mu~ha banda karane ke lie yahA~ unhoMne yaha spaSTIkaraNa diyA hai / yahA~ naTa pUchatA hai ki yaha kavi svayaM nUtana kalpanAyeM karake bhAvoM ko upanyasta karatA hai

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226 Contribution of Jainas to Sanskrit and Prakrit Literature athavA dUsaroM se lekara ? isakA uttara hai ki hama to sadaiva apanI buddhi meM sphurita nUtana padArthoM kA nibandhana karate haiM tathApi yadi dUsare loga hame parAnuvartaka kaheM to kaheM / yaha saMsAra kumudoM ko candramA ke samparka se likhane vAlA kahatA hai lekina kumuda to amAvasyA kI rAtra meM bhI khilate haiM / kahane kA Azaya hai ki rAmacandra kavi svayam utpAdaka hai / unhoMne Age bhI likhA hai-"api na zapathapratyeyapadapadArthasambandheSu prItimAdadhAnaM janamavalokya jAtakhedena tenedaM tAbhihitam spRhAM lokaH kAvye vahati jaraThaiH kuNThitatamaiH vacobhirvAcyena prakRtikuTilena sthapuTite / vayaM vIthIM gAIM kathamapi na zaktAH punarimA miyaM cintA cetastaralayati nityaMkimapi naH // " prAcIna zailI ke jina yamakazleSAdi-pradhAna aura citrakAvyoM kA arthAvabodha bhI kaThina hotA hai-aise kAvyoM ke prati logoM kI vizeSa abhiruci dekhakara, unakI rUDhigrasta mAnasikatA se khinna hokara hI AcArya kavi rAmacandra sUri ne aisA likhA hai| unake uparyukta kathana kA bhAva yaha hai ki hama isa prakAra kI durjeya aura nikRSTa racanApaddhati kA avalambana karane meM asamartha haiM / aisI sthiti meM loga hamAre kAvya ko pasanda kareMge yA nahIM--yaha cintA hameM satA rahI hai / isameM sandeha nahIM ki AcArya rAmacandra sUri kI racanAyeM purAne kAvyoM kI lIka se haTa kara haiM / unakI racanAyeM na to pANDitya ke bhUyobhAra se bojhila haiM aura na hI citrakAvya kI durbodhatA ke ADambara se saGkaTagrasta; apitu ve sarala haiM, subodha haiM / isalie unakI racanAoM meM prAsAdika rasamayatA hai / isa kAvyagata vaiziSTya kA ullekha unhoMne svayaM hI kiyA hai : . "prabandhAnAdhAtuM navabhaNitivaidagdhyamadhurAn kavIndA nistandrAH kati na hi murAriprabhRtayaH / Rte rAmAnAnyaH kimuta parakoTau ghaTayituM rasAn nATyaprANAn paTuriti vitarko manasi naH / " arthAt, navIna kalpanA aura uktiyoM se madhura kAvyoM kI racanA karane vAle murAri Adi na jAne kitane kavi hue hoMge / kintu nATya ke prANabhUta rasoM ko caramotkarSa taka pahu~cAne meM samartha racanA kI sRSTi karane vAlA to rAmacandra ke atirikta anya koI kavi dikhAI nahIM detaa| rAmacandra sUri ne vizeSarUpa se rUpakoM kI racanA meM hI apane kavitva kA caramotkarSa mAnA hai / (prasiddha bhI hai-'nATakAntaM kavitvam') isIke anurUpa unhoMne murAri kavi kA nAma bhI yahA~ liyA hai kyoMki murAri bhI nATakakAra hI the / kintu rAmacandra kI dRSTi meM murAri hI kyoM Aye ? kyA pUrvakI kAlidAsa, bhavabhUti, harSa, bhaTTanArAyaNa jaise nATakakAra murAri se kama the / rasotkarSa kI dRSTi se to ina saba ke samakSa na murAri aura na hI rAmacandra kahIM Thaharate haiM / AcArya rAmacandra sUri ne apane racanA-svAtantrya aura vaiziSTya kA pratipAdana anekatra kiyA

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AcArya rAmacandra sUri aura unakA kartRtvaM 227 hai| unhoMne paNDitarAja jagannAtha jaisA dambha to nahIM prakaTa kiyA hai kintu uparyukta uktiyoM meM unakA kartRtva evaM pANDitya viSayaka ahaGkAra avazya jhalakatA hai / unhoMne na kevala yatra-tatra apanI svatantraracanAgarimA kA prakhyApana kiyA hai apitu aise cora kaviyoM kI bhI khabara lI hai jo dUsare kaviyoM ke pada-padArtha (bhASA-bhAva) kA bar3I bArIkI se apaharaNa kara use apane manonukUla DhAla kara prayoga karate haiM / unakI kaI kRtiyoM meM etadviSayaka nindA prApta hotI hai / 'nATyadarpaNavivRtti' ke prArambha meM rAmacandra kahate haiM : "akavitvaM parastAvat kalaGkaH pAThazAlinAm / anyakAvyaiH kavitvaM tu kalaGkasyApi cUlikA // " isI grantha ke anta meM bhI unhoMne isI bhAva ko duharAyA hai : "paropanItazabdArthAH svanAmnA kRtakIrtayaH / nibaddhAro'dhunA tena ko nau klezamaveSyati // " 'kaumudImitrANanda' prakaraNa kI prastAvanA meM bhI kiJcitparivartana ke sAtha unhoMne yahI kahA "paropanItazabdArthAH svanAmnA kRtakIrtayaH / / nibaddhAro'dhunA tena vizrambhasteSu naH satAm // " rAmacandra sUri kevala kAvyaracanA ke kSetra meM hI svatantratA ke pakSapAtI na the apitu jIvana meM bhI ve parama svAtantryapremI rahe / apane jIvana kI isa viziSTa zailI kA paricaya unhoMne apanI kRtiyoM meM anekatra diyA hai / 'nalavilAsa' (2.2) meM ve kahate haiM : "kAvyaM cetsarasaM kimarthamamRtaM vaktraM kuraGgIdRzAM cet kandarpavipANDugaNDaphalakaM rAkAzazAGgena kim ? svAtantryaM yadi jIvitAvadhi mudhA svarbhUrbhuto vaibhave vaidarbhI yadi baddhayauvanabharA prItyA saratyA'pi kim ? // " yahA~ rAmacandra ne jIvanaparyanta svatantra rahane ke samakSa trailokya vaibhava ko bhI tuccha batAyA - hai| 'nalavilAsa' (6.7) meM hI punaH unhoMne apanI svatantratA kI utkaTa abhilASA kI abhivyakti kI hai : 'anubhUtaM na yad yena rUpaM nAtaiti tasya saH / / na svatantro vyathAM vetti paratantrasya dehinaH // ' svAtantrya kI jaisI prabala icchA unhoMne 'jinastotra' meM vyakta kI hai, vaisI anyatra durlabha 'svatantro deva bhUyAsaM sArameyo'pi vartmani / mA sma bhUvaM parAyattAstrilokasyApi nAyakaH // '

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228 Contribution of Jainas to Sanskrit and Prakrit Literature apanI svAtantryapriyatA kA saGketa unhoMne 'satyaharizcandra' kI prastAvanA meM bhI kiyA hai : 'sUktayo rAmacandrasya vasantaH kalagItayaH / / svAtantryamiSTayogazca paJcaite harSasRSTayaH // ' isI prakAra unakI kaI racanAoM meM anekatra svatantratA ke prati unakI utkaTa abhilASA aura paramaprIti dRSTigocara hotI hai : 'prApya svAtantryalakSmI mudamatha vahatAM zAzvatI yAdavendraH / ' (yAdavAbhyudaya) / 'prApya svAtantryalakSmImanubhavatu mudaM zAzvatI bhImasenaH / ' (nirbhayabhImavyAyoga) / 'ajAtagaNanAH samAH paramataH svatantro bhava / ' (nalavilAsa aura satyaharizcandra) / 'AsAdya yazolakSmI parAM svatantrazciraM bhUyAH / ' (kaumudImitrANanda) / 'svAtantryaprasavAM yadIJchata ciraM sarvArthasiddhi hRdi / ' (dravyAlaGkAra ke anta meM) / isa prakAra hama dekhate haiM ki AcArya rAmacandra jaina ke antaHkaraNa meM sadaiva svatantratA kI bhAvanA samudvelita hotI rahatI thI / yaha bhAvanA kisI na kisI rUpa meM unakI racanAoM meM vyakta hai / kavi ne apane rUpakoM aura anya kRtiyoM meM pAtrAdi ke prati zubhAzaMsA ke rUpa meM jo 'svAtantryaprApti' kI sadicchA anekadhA abhivyakta kI hai, usake pIche unake jIvana meM paravazatA kI mahatI pIr3A pratibimbita hotI hai aura lagatA hai ki kavi ko apane jIvana ke sudIrgha kAla taka parAdhInatA kA duHsaha duHkha bhoganA par3A thA / yadyapi unake jIvana kI avasAnavelA atyanta kleza mayI rahI aura usakA anta bhI atizaya krUra pratizodhavaza huA kintu AcArya ke jIvana ke pUrvabhAga kI koI vizeSa jAnakArI na hone se unakI svatantratAprApti kI kasaka ke mUla taka pahu~cane kA koI bhI sAdhana nahIM hai / yaha to sarvavidita hai ki ve AcArya hemacandra ke priya aura pramukha ziSya the kintu sambhava hai ki hemacandra kI sevA meM Ane se pUrva unakA kauTumbika pariveza abhAvI athavA paravazatA kI duHkhada trAsamayI yAtanAoM se jUjhatA rahA ho aura yahA~ garu ke sAnnidhya meM Ane para bhI unheM taraha-taraha ke kaThora niyantraNoM se gujaranA par3A ho / kahIM aisA to nahIM ki unhoMne isa sthiti meM apane ko bhI murAri kavi ke samAna pAyA ho aura 'kavIndrA nistandrAH kavi na hi murAriprabhRtayaH' unakA kathana 'gurukulakliSTo murAriH kaviH' kA anusmaraNa ho / vastusthiti jo bhI rahI ho, yaha to nizcita hai ki pratibhAsampanna aura pANDityamaNDita AcArya kavi rAmacandra sUri ko pAratantrya ne avazya pIr3ita kiyA thA anyathA unakI kRtiyoM meM svAtantrya kI utkaTa abhilASA isa prakAra mukharita na huI hotI / saMskRta vAGmaya kI gauravavRddhi aura samRddhi meM kazmIra ke pazcAt gurjaraprAnta kA hI savizeSa yogadAna rahA hai / AcArya rAmacandra sUri isI gujarAta prAnta ke nivAsI the / vahA~ kA itihAsaprasiddha rAjya 'aNahilapurapaTTana' dharmAcAryoM aura vidvAnoM kA AzrayadAtA rahA / yadyapi aNahilapurapaTTana bhI kazmIra kI bhA~ti zaivamatAnuyAyI zAsakoM ke adhIna thA tathApi usane vidvAnoM

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AcArya rAmacandra sUri aura unakA kartRtva kI AdarasevA aura unake saMrakSaNa meM kabhI bhI sAmpradAyika bhedabhAva na diyA / bhinna-bhinna matAvalambI AcArya aura sudhI vidvAn samAnarUpaM se rAjasamAdRta the / gujarAta meM prAcIna kAla se hI jaina dharmAcAryoM kI samRddha paramparA rahI hai / ina AcAryoM ne apane zAstrIya granthoM ke praNayana ke sAtha hI saMskRta aura prAkRta sAhitya kI bhI apUrva sevA kI hai| jaina AcAryoM aura kaviyoM ne rAjyAzraya prApta karake prAkRta ke sAtha hI saMskRta ko bhI apanI racanAoM kA mAdhyama banAyA / AcArya hemacandra kA prathama paricaya 46 varSa kI Ayu meM 1136 I0 meM aNahilapurapaTTana ke rAjA siddharAja jayasiMha ke sAtha huA thA / jayasiMha ke Azraya meM sAta varSoM taka rahane ke pazcAt hemacandra tIsa varSa taka rAjA kumArapAla ke saMrakSaNa meM rahe / siddharAja jayasiMha kI eka jijJAsA ke samAdhAna ke avasara para AcArya hemacandra ne apane paTTaziSya rAmacandra ko apanA uttarAdhikArI ghoSita kiyA thA / isa prakAra chiyAlIsa varSa kI Ayu se nirantara saiMtIsa varSoM taka rAjyAzraya meM rahane ke pazcAt tirAsI varSa kI Ayu meM AcArya hemacandra kI atikaruNa mRtyu huI / guru ke nidhana ke pazcAt unake uttarAdhikArI AcArya rAmacandra sUri rAjyAzraya ke bhAgI hue kintu unake guru ke prati rAjA ajayapAla ke pratizodha ke kAraNa rAmacandra ko bhI kopabhAjana bananA par3A / ve bhI aneka prakAra kI yantraNAyeM sahate hue duHkhada anta ko prApta hue / 229 AcArya rAmacandra sUri kA nivAsasthAna aura sthitikAla sunizcita hai / apane guru hemacandra ke sAtha rahane ke kAraNa unakA bhI vAsasthAna 'aNahilapurapaTTana' thA / siddharAja jayasiMha aura kumArapAla (tathA ajayapAla ) kA samakAlika hone ke kAraNa inakA sthitikAla bhI nirvivAda hai / siddharAja jayasiMha kA zAsanakAla bArahavIM zatAbdI kA pUrvArddha thA aura tatpazcAt kumArapAla ne 1166 I0 taka zAsana kiyA thA / ataH AcArya rAmacandra sUri kA sthiti kAla sunizcitarUpa se bArahavIM zatAbdI I0 thA / jaisA ki inake guru aura inake nAma ke sAtha lagI upAdhi se hI jJAta hotA hai ki ye jaina-matAvalambI AcArya the / nATyadarpaNa kA maGgalAcaraNa bhI isa tathya ko puSTa karatA hai : caturvargaphalAM nityAM jainIM vAcamupAsmahe / rUpairdvAdazabhirvizvaM yayA nyAyye dhRtaM pathi // prAcIna kAla se hI rAjasthAna aura gujarAta meM jainadharma kA sarvAdhika pracAra-prasAra thA / Aja bhI ina do prAntoM meM jainamatAvalambiyoM kI saMkhyA pracura hai / ye jainamatAvalambI prAyaH vaNik kula ke haiM / AcArya hemacandra kA janma vaNik kula meM huA thA / ataH yaha sambhAvanA prabala hai ki unake ziSya rAmacandra bhI vaNik rahe hoNge| jaina matAvalambI hote hue bhI rAmacandra ne saMskRta sAhitya meM jo racanAyeM kI haiM unameM mukhya kRtiyA~ jainetara devatAoM se sambaddha athavA rAmAyaNamahAbhArata-kathAzrita haiM / isase anumAna hotA hai ki mUlataH jainamatAvalambI kula meM utpanna nahIM hue the / AcArya hemacandra se dIkSA lene ke pazcAt ye jainamatAvalambI hue / kyoMki inake saMskAra meM rAma - kRSNa - pANDavAdi sambaddha rAmAyaNa- mahAbhArata kI kathAyeM thIM aura unake anurAga vaza inhoMne unake Azraya se sAhityasarjana kI jainamuniyoM kI stuti meM inhoMne laghu-stavoM kI racanA kI hai| I

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230 Contribution of Jainas to Sanskrit and Prakrit Literature aNahilapurapaTTana rAjya ke uttarAdhikArI ke cayana ke sambandha meM AcArya hemacandra dvArA rAjA kumArapAla ko die gae parAmarza ke kAraNa hemacandra ke sAtha hI rAmacandra kA jIvana bhI saGkaTApanna ho gayA / vaha durvRtta isa prakAra kahA jAtA hai : AcArya hemacandra ke ziSya rAjA kumArapAla ko santAna ke rUpa meM mAtra eka putrI hI thI / ataH rAjya ke uttarAdhikArI ke do hI vikalpa the / prathama to kumArapAla kA dauhitra pratApamalla aura dvitIya thA kumArapAla kA bhAI ajayapAla / rAjA ne apane guru AcArya hemacandra se parAmarza kiyA ki ina donoM meM se yogyatara kauna hai ? aura kise rAjasiMhAsana denA Ucita hogA ? parAmarza ke samaya vahA~ rAjA kA mitra vaNik, 'vaNAha Abhar3a' bhI baiThA thA / usakA abhimata ajayapAla ko zAsanasUtra sauMpane ke pakSa meM thA kintu usake svabhAva se paricita AcArya hemacandra ne niSpakSa bhAva se dharma aura prajA ke saMrakSaNa kI hitadRSTi se pratApamalla ko uttarAdhikArI denA ucita batAyA / AcArya ke sAtha unakA ekaziSya bAlacandra bhI thA / bAlacandra ne yaha bAta ajayapAla ko batA dI / AcArya dvArA apane virodha kI bAta sunakara ajayapAla atyanta kruddha huA aura vaha AcArya tathA unake ziSyoM kA ghora zatru ho gayA / isake kucha hI dinoM bAda AcArya hemacandra kA sahasA nidhana ho gayA / usa samaya unakI Ayu tirAsI varSa kI thI / unake nidhana ke pIche ajayapAla kA SaDyantra zaGkita hai / AcArya ke nidhana ke battIsaveM dina rAjA kumArapAla bhI ajayapAla dvArA viSa dekara isa saMsAra se vidA kara die gae / ajayapAla ne svayaM rAjyasiMhAsana para * adhikAra kara liyA / rAjA banate hI usane AcArya ke paTTaziSya aura uttarAdhikArI AcArya rAmacandra para atyanta krUra atyAcAra karane Arambha kara die / isa durvRtta kA ullekha aneka jainagranthoM meM prApta hotA hai / rAjazekharasUri viracita 'prabandhakoSa' (1348 I0) meM isa ghaTanA kA ullekha isa prakAra kiyA gayA hai / 'evaM vrajati kAle rAjA kumArapAladevaH zrIhemazca vRddhau jAtau / zrIhemasUriMgacchevirodhaH / rAmacandra guNacandrAdivRndamekataH / ekato. bAlacandraH / tasya ca bAlacandrasya rAjabhrAtRvyenAjayapAlena saha maitrI / ekadA prastAve rAjJo gurUNAm AbhaDasya ca rAtrau mantrArambhaH / rAjA pRcchati-"bhagavan' / ahamaputraH, kamahaM svapade ropayAmi ?" guravo bruvanti-"pratApamallaM dauhitraM rAjAnaM kuru dharmasthairyAya, ajayapAlAttu tvasthApitadharmakSayo bhAvI / " atrAntare AbhaGa: prAha-"bhagavan / yAdRzastAdRzaH, AtmIyo bhavyaH / " punaH zrIhema:-"ajayapAlaM rAjAnaM mA kRthAH sarvathaiva / " evaM mantraM kRtvA utthitAstrayaH / sa ca mantro bAlacandreNa zrutaH ajayapAlAya ca kathitaH / ato hemagacchIyarAmacandrAdiSu dveSaH AbhaDe tu prItiH / hemasUreH svargagamanaM jAtam / tato dinadvAtriMzatA rAjA kumArapAle'jayapAladattaviSeNa paralokamagamat / ajayapAlo rAjye niSaNNaH / zrIhemadveSAt rAmacandrAdiziSyANAM tRptalohaviSTarAsanapatitayA mAraNaM kRtam / ' AcArya rAmacandra sUri ke jIvana kA antima bhAga atyanta duHkhamaya rahA / ve andhe ho gae the / 'prabhAvakacarita' ke anusAra, unakI dAhinI A~kha calI gayI thI :

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AcArya rAmacandra sUri aura unakA kartRtva 231 'upAzrayAzritasyAsya mahApIDApurassaram / vyanazad dakSiNaM cakSuH------|| karma prAmANyamAlocya te zItIbhUtacetasaH / sthitAstatra caturmAsImAsInAstapasi sthire / ' kabhI cAturmAsya ke avasara para AcArya rAmacandra sUri kI A~kha dukhane lagI / bahuta adhika pIDA dene ke pazcAt unakI dAhinI A~kha se jyoti samApta ho gayI / unhoMne use apane karmoM kA doSa mAna kara apanI tapasyA meM sthira rahate hue cAturmAsya ko vahIM pUrNa kiyA / aisA anumAna kiyA jA sakatA hai ki netravikAra kI yaha ghaTanA unake dvArA sAhityaracanA meM aneka granthoM ke pUrNa hone ke pazcAt huI / isa ghaTanA ke bAda unakI jIvanapaddhati aura racanApravatti meM paryApta parivartana AyA / usake bAda unhoMne anya baDe sAhityika grantha athavA zAstrIya grantha kI racanA karanI chor3a dI aura dharmakRtyoM meM sarvathA samarpita ho gae / jinastutiyoM kI racanApravRtti bar3hI aura unhoMne aneka laghu jinastavoM kA nirmANa kiyA / unake dvArA praNIta prAyaH sabhI stavoM meM dRSTidAna kI prArthanA pAyI jAto hai / 'nemistava ke anta meM unhoMne likhA 'neme ! nidhehi nizitAsilatAbhirAma ! candrAvadAtamahasaM mayi deva ! dRSTim / sadyastamAMsi vitatAnyapi yAntu nAza mujjRmbhatAM sapadi zAzvatika: prakAzaH // ' isI prakAra 'SoDazaSoDazikA' ke anta meM bhI dRSTidAna kI prArthanA kI gayI hai / 'svAminnanantaphalakalpataro'tirAma / candrAvadAtacaritAJcitavizvacakra ! zakrastutAghrisarasIruha ! duHsthasAthai deva ! prasIda karuNAM kuruM dehi dRSTim // ' yadyapi 'prabhAvakacarita' ke anusAra rAmacandra kI dAhinI eka hI A~kha ke naSTa hone kA ullekha prApta hotA hai kintu stavoM meM kI gayI dRSTidAna kI prArthanAoM ko dekhane se spaSTataH pratIta hotA hai ki unakI eka hI nahIM apitu donoM A~kheM calI gayI thI aura ve pUrNataH andhe ho gae the / 'vyatirekadvAtriMzikA' ke anta meM unhoMne apanI daivAtprApta andhatA aura galattanutA (vArdhakya) kA spaSTa kathana kiyA hai : 'jagati pUrvavidherviniyogajaM vidhinatAndhyagalattanutAdikam / sakalameva vilumpati yaH kSaNAt abhinavaH zivasRSTikara: satAm // '

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232 Contribution of Jainas to Sanskrit and Prakrit Literature AcArya hemacandra ke eka anya pramukha ziSya guNacandra, AcArya rAmacandra ke sahAdhyAyI aura ghaniSTha mitra the / 'nATyadarpaNa' aura 'dravyAlaGkAravRtti' ke kartA ke rUpa meM rAmacandra ke sAtha guNacandra kA nAma saMyukta rUpa se prApta hotA hai / yadyapi donoM kI kartRtvaprakAratA ke sambandha meM koI vivaraNa upalabdha nahIM hai tathApi donoM kI samApta kartRkatA pratIta hotI hai / yaha sambhAvanA kahA~ taka sahI ho sakatI hai ki AcArya rAmacandra kI netrajyoti vilupta ho jAne ke pazcAt uparyukta donoM granthoM ke lekhana meM guNacandra ne rAmacandra ke sahAyaka kA dAyitva nibhAyA hogA--kahA nahIM jA sakatA / isakI prAmANikatA kI parakha isa tathya se kI jA sakatI hai ina donoM granthoM ke sahalekhakatva ke sivAya guNacandra ke nAma se anya koI grantha nahIM milatA jabaki rAmacandra ke nAma se choTebar3e aneka grantha upalabdha haiM / AcArya rAmacandra sUri kA kartRtva saMskRtasAhitya meM AcArya rAmacandra sUri kI khyAti 'zataprabandhakartA' ke rUpa meM hai| unhoMne apanI aneka kRtiyoM meM svayaM ko sau granthoM kA kartA kahA hai : 'prabandhazatavidhAnaniSNAtabuddhinA'-(prastAvanA, kaumudImitrANanda) / 'prabandhazatakartRmahAkave rAmacandrasya'-(prastAvanA, nirbhayabhImavyAyoga) / durbhAgyavaza unake adhikAMza grantha anupalabdha haiM aura ata taka kevala 39 (unatAlIsa) grantha jJAta ho sake haiM / inameM se kucha hI granthoM kA prakAzana huA hai aura zeSa grantha mAtRkA granthoM ke rUpa meM itastataH granthAlayoM meM prApta hai / AcArya rAmacandra sUri ke upalabdha granthoM kA vivaraNa adholikhita hai :-- 1. nATyadarpaNa (prakAzita), 2. nalavilAsanATaka (prakAzita), 3. kaumudImitrANanda prakaraNa (prakAzita), 4. nirbhayabhImavyAyoga (prakAzita), 5. satyazrIharizcandranATaka (prakAzita), 6. kumAravihArazataka (prakAzita), 7. mallikAmakaranda prakaraNa, 8. rohiNImRgAGkaprakaraNa, 9. yAdavAbhyudayanATaka, 10. rAghavAbhyudayanATaka, 11. raghuvilAsanATaka, 12. yaduvilAsanATaka, 13. vanamAlAnATikA, 14. sudhAkalaza, 15. dravyAlaGkAravRtti, 16. yugAdidevadvAtriMzikA, 17. vyatirekadvAtriMzikA, 18. prasAdadvAtriMzikA, 19. haimabRhvRttinyAsa, 20. nemistava, 21. Adidevastava, 22. munisuvratadevastava, 23. jinastotrANi / upalabdha zeSa grantha (krama saMkhyA 25 se 39) sAmAnya jinastava haiM / zataprabandhoM meM se avaziSTa 61 (ikasaTha) granthoM ke sambandha meM abhI taka kucha bhI jJAta nahIM hai| unakI vidyamAnatA aura upalabdhisambhAvanA kSINa prAya hai / __'nATyadarpaNa' nATyazAstra kA grantha hai jo pUrvavartI nATyasiddhAntoM se prabhAvita hai / yaha kArikAzailI meM likhA gayA hai aura isa para svopajJavRtti bhI hai / yaha grantha cAra 'vivekoM' meM vibhakta hai / rAmacandra-guNacandra ne rasa ko kevala sukhAtmaka hI nahIM apitu duHkhAtmaka bhI mAnA hai / inakI yaha mAnyatA anya AcAryoM se haTakara hai / 'dravyAlaGkAravRtti' .nyAyazAstra kA grantha hai /

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AcArya rAmacandra sUri aura unakA kartRtva 233 yaha grantha bhI guNacandra ke sAtha milakara likhA gayA hai / zeSa granthoM meM nATaka, nATikA aura prakaraNa haiM jo rAmacandra ke svayam apane likhe gaye haiN| isake atirikta 'haimabRhavRttinyAsa' ko chor3akara zeSa grantha laghu AkAra ke haiM aura alaGkAra viSayaka athavA jinastava haiM / AcArya rAmacandra jaina ko 'kavi kaTAramalla' kI upAdhi eka bAra siddharAja jayasiMha ne apanI vidvatsabhA meM prazna kiyA-'kathaM grISme divasA gurutarAH ?' upasthita vidvAnoM ne yathAmati uttara diyA / AcArya rAmacandra kA samAdhAna usa samaya kI sAmantI paramparA aura unakI kavitva-pratibhA ke sarvathA anurUpa tathA tarkasaGgata evaM prabhAvazAlI thA - 'deva ! zrIgiridurgamalla ! bhavato digjaitrayAtrotsave dhAvavIraturaGganiSThurakhurakSuNNakSamAmaNDalAt / vAtoddhRtarajomilatsurasaritsaJjAtapaGkasthalI dUrvAcumbanacaJcurAravihyAstenAtivRddhaM dinam // ' isa zloka meM rAjA ke pratApa varNana ke sAtha hI kavikalpanAvaibhava bhI vilAsita hai / ise sunakara rAjA sameta sArI sabhA camatkRta ho gayI / isI prakAra siddharAja ke kahane para rAmacandra ne rAjadhAnI aNahilapurapaTTana kA tatkAla varNana kiyA : 'etasyAsya purasya pauravanitAcAturyatAnirjitA manye nAtha ! sarasvatI jaDatayA nIraM vahantI sthitA / kIrtistambhamiSoccadaNDarucirAmutsRjya vAhAvalI tantrIkA gurusiddhabhUpatisarastumbI nijAM kacchapIm // ' isa zloka meM varNita rAjA ke yaza aura rAjadhAnI ke sArasvata vaibhava kI vaidagdhyamayI prastuti se prasanna hokara kavipratibhA se suparicita siddharAja jayasiMha ne rAmacandra kA sammAna karate hue unheM 'kavikaTAramalla' kI upAdhi se vibhUSita kiyA / eka bAra kAzI ke kavi paNDita vizvezvara aNahilapaTTana gae aura AcArya hemacandra se milane para unheM zlokArdha dvArA AzIrvAda diyA--'pAtu vo hema ! gopAlaH kambalaM daNDamudvahan / ' upasthita rAmacandra ne vizvezvara kI dhArmika caturAI kA uttara, jaina dharma kI utkRSTatA batAte hue tatkAla hI zlokapUrti karake de diyA 'SaDdarzanapazugrAmaM cArayan jainagocare // ' yaha vivaraNa merutuGgaviracita 'prabandhacintAmaNi' meM diyA gayA hai| caritrasundaragaNiracita 'kumArapAlacarita mahAkAvya' meM bhI isa ghaTanA kA ullekha hai / yahA~ rAmacandra dvArA kavi vizvezvara dvArA dI gayI samasyAoM kI chandobaddha pUrti kie jAne para unakI pratibhA aura varNanacAturI kI prazaMsA kavi vizvezvara dvArA kie jAne kA ullekha bhI milatA hai :

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Contribution of Jainas to Sanskrit and Prakrit Literature 'sa jaharSa nijAdyante nipIyAzupUrite / aho ! jAnAti vizve'smin kavireva kaveH zramam // ' isa prakAra jaina AcArya kavi rAmacandra ke jIvana aura kartRtva kA saMkSipta vivaraNa yahA~ prastuta kiyA gayA / nissandeha, saMskRta-sAhitya kI samRddhi meM AcArya rAmacandra sUri kA apUrva aura mahanIya yogadAna hai / unakI prakAzita racanAoM kA suvyavasthita sampAdana tathA aprakAzita racanAoM kA prakAzana aura anupalabdha racanAoM kA anveSaNa sarvathA apekSita hai / yadyapi unakI upalabdha kRtiyoM kA chiTapuTa anuzIlana ho rahA hai tathApi unake kartRtva kA samIkSAtmaka mUlyAGkana samagratayA honA abhI zeSa hai / isa dizA meM savizeSa adhyavasAyapUrNa zrama nitAnta kAmya hai / iti zam // pAdaTIpa : 1. prakRta meM upayogI apekSita aMza mAtra uddhRta kiyA gayA hai / 000

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nirbhayabhImavyAyoga kA sAhityika adhyayana prajJA jogeza jozI AcArya hemacandra ke pramukha ziSya rAmacandrasUri nirbhayabhImavyAyoga ke racayitA the / siddharAja jayasiMha ke samaya meM hI AcArya hemacandra ne inheM apanA paTTaziSya evaM uttarAdhikArI ghoSita kara diyA thA / inakA jIvana vizeSa rUpa se apane guru ke sAtha hI vyatIta huA / rAmacandrasUri kI adbhuta kAvya-pratibhA se prasanna hokara siddharAja jayasiMha ne inheM "kavikaTAramalla' kI upAdhi se sammAnita kiyA thA / 2 / rAmacandrasUri ke jIvana kA antima kAla bahuta hI duHkhamaya rahA / ve andhe ho gae the / isalie inakI vRddhAvasthA meM likhe gae stotroM meM dRSTi-dAna kI prArthanA saMgata pratIta hotI hai / rAmacandrasUri kI pratibhA kA vikAsa gujarAta ke rAjA kumArapAla ke zAsanakAla meM huA / kumArapAla ke pazcAt unakA uttarAdhikArI ajayapAla huA jo jaina dharma kA virodhI thA / kisI viziSTa kAraNa se ajayapAla kA rAmacandra se dveSa thA ataH prabhutva pAne para usane inheM garma lohe kI cAdara para baiThA kara maravA DAlA | yaha darghaTanA 1173 I0 meM ghaTI / / siddharAja jayasiMha evaM kumArapAla ke samakAlIna hone se rAmacandrasUri kA samaya bArahavIM zatI kA madhya bhAga nizcita hai / rAmacandrasUri ne athaka parizrama kara ke saMskRta bhASA ko samRddha kiyA / inhoMne svayaM apane ko prabandhazatakartA kahA hai / kintu durbhAgya kI bAta yaha hai ki unake saba grantha upalabdha nahIM ho sake haiM / aba taka inake 39 granthoM ke nAma prApta ho sake haiM / inake grantha tIna bhAgoM meM vibhakya kiye jA sakate haiM / rUpaka, kAvya tathA stotra aura zAstra / inake 11 rUpakoM meM se kevala nalavilAsa, satyaharizcandranATaka, kaumudImitrANanda, nirbhayabhImavyAyoga, raghuvilAsa evaM mallikA makarandraprakaraNam - ye cha: rUpaka prApta hote haiM / inake kAvyoM meM se kumAravihArazataka prApta hotA hai / isa ke atirikta inake dvArA praNIta 28 stotra haiM / ina stotroM meM jaina tIrthaGkaroM kI stutiyA~ haiM / ' rAmacandrasUri ne apane do zAstragranthoM meM guNacandra ko apanA sahayogI banAyA hai| ye do grantha haiM : dravyAlaGkAra tathA nATyadarpaNa / haimabRhadvRttivinyAsa inakA tIsarA zAstragrantha hai / inakI sAhityasevA se yaha spaSTa ho jAtA hai ki ve pratibhAzAlI jaina kavi, nATyaracayitA evaM nATyazAstra ke abhijJa vidvAn the / / nirbhayabhImavyAyoga kA prakAzana vArANasI se vIra saMvat 2437 meM zrI yazovijaya jaina granthamAlA-11 ke antargata huA / isameM 18 pRSTha tathA 27 zloka haiM / bhIma dvArA bakAsura ke

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236 Contribution of Jainas to Sanskrit and Prakrit Literature vadha kI kathA isakA varNya viSaya hai / kathAvastu :- draupadI ke vanyaveSa ko dekhakara bhIma atyanta vyathita hai / patnI ke manovinodArtha use vanazrIdarzana karAne ke lie vaha usake sAtha vana meM jAtA hai / vahA~ eka sthala para usane mAMsa, majjA tathA haDDiyoM kA Dhera dikhAI detA hai / usakA kAraNa jAnane kI icchA se bhIma pAsa hI sthita eka bhavana ke dvArapAla ke pAsa jAtA hai / sAhasika nAmaka vaha paricAraka usa bhavana ko tInoM lokoM meM vikhyAta baka nAmaka rAkSasa kA bhavana batAtA hai / vaha unheM eka karuNagAthA sunAtA hai jisake anusAra eka nagaravAsI pratidina usa rAkSasa ke AhArArtha eka jantu ke sAtha usa vadhyasthala para upasthita hotA hai / upahArapuruSa aura rAkSasarAja ke Ane kA samaya ho jAne ke kAraNa sAhasika bhIma ko anyatra jAne kA parAmarza dekara svayaM bhI usa sthAna se calA jAtA hai / tabhI upahArapuruSa kA karuNa krandana sunAI par3atA hai / bhIma tathA draupadI usa hRdayavidAraka dRzya ko dekhane ke lie chipa jAte haiM / vadhyaveSa dhAraNa kie hue eka navayuvaka apanI vadhU tathA vRddhAmAtA ke sAtha vahA~ AtA hai / navayuvaka apane ko maraNAsanna samajhakara vibhinna prakAra se vilApa karate hue apanI mA~ tathA patnI se lauTa jAne kA anurodha karatA hai / parantu usake binA apane jIvana ko nirassAra mAnakara ve donoM bhI vahIM apane jIvana kA anta karane kI icchA vyakta karatI haiM / isa dRzya se karuNAbhibhUta bhIma apanI kulamaryAdA tathA kSAtradharma ke pAlanArtha usa yuvaka ke jIvana kI rakSA karane kA saGkalpa karatA hai / rAkSasa ke bala se bhayabhIta draupadI bhIma se punaH anyatra ra Agraha karatI hai, parantu apane bhujabala se abhijJa bhIma usa asahAya yuvaka ke sammukha upasthita hokara use Azvasta karatA hai / bhISaNa AkAra vAle bhIma ko rAkSasa samajhakara vaha yuvaka mUrchita ho jAtA hai / taba draupadI unheM bhIma kA paricaya detI hai| rAkSasa ke Agamana kI sUcanA milane ke kAraNa bhIma aura draupadI ke atirikta saba vahA~ se cale jAte haiM / bhIma ke parAmarza se draupadI bhI rotI huI vRkSa ke pIche chipa jAtI hai / vizAlakAya bhIma ko dekhakara baka atyanta prasanna hotA hai / tabhI anya manuSya kI gandha ko pahacAnane vAle sUkara tathA vyAghra nAmaka rAkSasa draupadI ko DhUMDha nikAlate haiM aura apane svAmI se usa komalAGgI ke bhakSaNa kA anurodha karate haiM / parantu baka pratidina eka manuSya ko khAne ke apane vacana ke anusAra use chor3a detA hai / taba bhIma ko khAne ke lie udyata rAkSasa usake karkaza zarIra ko kATane meM asamartha rahate haiM / tatpazcAt anya rAkSasoM kI sahAyatA se ve sabha bhIma ko uThAkara parvata para le jAte haiM / nirAza draupadI mahArAja yudhiSThira Adi ko pukAratI huI apane kaNTha meM latApAza bA~dhakara prANoM kA anta karane kA yatna karatI hai / tabhI arjuna, nakula tathA sahadeva ke sAtha yudhiSThi vahA~ Ate haiM / ve draupadI ko isa anartha se rokate hue balazAlI bhIma ke sAmarthya ke prati pUrNa vizvAsa vyakta karate haiM / arjuna bhImasena ke pAsa jAne ke lie udyata hI hotA hai ki bakavadha kI sUcanA mila jAtI hai / bakahantA bhIma bhI vahA~ A jAtA hai aura yudhiSThira dvArA Agraha karane para unheM

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nirbhayabhImavyAyoga kA sAhityika adhyayana 237 sampUrNa vRttAnta sunAtA hai / isI antarAla meM vahI brAhmaNa navayuvaka apanI mAtA tathA vadhU sahita punaH vahA~ A jAtA hai / vaha apane svajanoM sahita bhIma ke prati atyadhika kRtajJatA prakaTa karatA hai aura usIke dvArA uccArita bharatavAkya se nATaka samApta hotA hai / kathAvastu kA mUlasrota evaM parivartana : - isa rUpaka kA mUlasrota mahAbhArata kA bakavadhaparva hai / kavi ne mUlAkhyAna ko saMkSipta kara use vyAyoga kA svarUpa diyA hai / ataH mahAbhArata ke upAkhyAna evaM rUpaka ke kathAnaka meM katipaya antara dikhAI detA hai, jo isa prakAra hai / mahAbhArata meM bakAsura vadha kI ghaTanA draupadI ke vivAha se pUrva ghaTita hotI haiM, jabaki nATaka meM draupadI isa ghaTanA ke samaya upasthita hai / mahAbhArata meM brAhmaNa ke ghara meM ArtanAda sunakara kuntI brAhmaNa parivAra kI rakSA ke lie bhImasena ko bakavadha ke lie prerita karatI hai / bhIma ko rAkSasa-vadha ke lie bhejane se pahale vaha yudhiSThira se mantraNA kara letI hai lekina nATaka meM isa ghaTanA ke prasaMga meM kuntI kA nAmollekha bhI prApta nahIM hotA aura yudhiSThira ko bhI bhIma ke isa kRtya kA koI pUrvajJAna nahIM hai / / . mUla kathA meM bhIma mAtA ke kathanAnusAra baka rAkSasa ke vadha ke lie hI vana meM jAtA hai / isa prakAra vaha apane kArya se anabhijJa hai, parantu nATaka meM bhAvI ghaTanA se sarvathA anabhijJa bhIma patnI ke sAtha bhramaNa ke lie vana meM jAtA hai / vana meM mAMsa-majjAdi ke Dhera ko dekhane dekhane para bhIma dvArA unakA kAraNa jAnane kI utsukatA pradarzita kara nATakakAra ne nATaka ke prArambha ko svAbhAvika banAyA hai / bakavadha ke sandarbha meM mahAbhArata meM brAhmaNa, usakI patnI, putra aura putrI kA prasaMga prApta hotA hai / lekina nATaka meM brAhmaNakumAra, usakI vRddhA mAtA tathA patnI kI kathA nibaddha hai ! sakara tathA vyAghra nAmaka do rAkSasoM dvArA draupadI ko DhaMDha nikAlane ke nATaka meM varNita prasaMga kA mUla kathAnaka meM ullekha nahIM hai 1 mahAbhArata meM draupadI isa ghaTanA ke samaya upasthita hI nahIM hai / ataH usase sambandhita prasaMga kavi kI maulika kalpanA kA pariNAma hai / isa prakAra kavi ne apanI nATyapratibhA se mahAbhArata ke vistRta kathAnaka ko saMkSipta evaM kucha parivartita kara use rocaka DhaMga se vyAyoga ke rUpa meM upasthita kiyA hai / vizleSaNa :- rUpaka kA prArambha namaskArAtmaka nAndI se hotA hai / 10 nAndI ke pazcAta sUtradhAra kavi evaM usakI kRti ke nAmollekha ke sAtha kavi ke nATya-kauzala kI sUcanA detA hai / prasAdaguNa tathA bhAratIvRttiyukta prarocanA atyanta saMkSipta hai / aura kavi zIghra hI mukhya pAtroM ko prekSaka ke samakSa lAnA cAhatA hai / nirbhayabhImavyAyoga ke abhinaya kA Adeza dete hI nepathya se A rahI AvAja ko vaha bhImabhUmikAvAhI kuzIlava kA svara batAte hue apane kAryAnuSThAna ke lie raGgamaJca se calA jAtA hai taduparAnta bhIma aura draupadI praviSTa hote haiM / isa prakAra sUtradhAra ke saMketa ke sAtha hI pAtra bhIma kA praveza hone ke kAraNa yahA~ prayogAtizaya Amukha-bheda hai /

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238 Contribution of Jainas to Sanskrit and Prakrit Literature arthaprakRtiryA :- bakAsura-vadha nATaka kA mukhya prayojana hai / bhramaNa karate hue bhIma kI bhU-bhAga ke raktAplAvita hone kA kAraNa jAnane kI icchA 'bIja' hai / 12 bhIma dvArA brAhmaNa-kumAra kI rakSA kA saMkalpa kie jAne para draupadI dvArA use usa sAhasika kArya ko na karane ke Agraha se kathA samApta hotI pratIta hotI hai, lekina bhIma dvArA kartavya-pAlana ke lie draupadI ko samajhA kara apane saMkalpa para dRr3ha rahane se yaha apane krama se punaH juDa jAtI hai / nATaka meM isa sthala ko 'bindu' kahA jAtA hai / 13 brAhmaNa navayuvaka se sambandhita kathAMza ko 'patAkA' kahA jA sakatA hai / isase kathAvastu ko agrasara hone meM paryApta sahAyatA milI hai / baka rAkSasa kA vadha nATaka 'kArya' hai / 14 avasthAe~ :- devAlaya ke dvArapAla se bikharA huA mAMsa, majjA tathA haDDiyoM kA kAraNa pUchane ke lie bhIma kA gamana usakI 'ArambhAvasthA kA' dyotaka hai / 15 brAhmaNa navayuvaka ko nirbhaya pradAna kara svayaM rAkSasarAja kI pratIkSA karanA 'yatna' hai / 16 bakarAkSasa kA vadha karane meM saphalatA 'phalAgama' nAmaka avasthA hai / 10 sandhiyA~ :- nATaka ke prArambha meM bhIma dvArA draupadI ko vanazrI ke darzana karAne kI icchA18 se Arambha ho kara sAhasika puruSa dvArA bakAsura ke Agamana kI sUcanA taka 'mukhasandhi' lakSita hotI hai / 19 rAkSasarAja ke Agamana se lekara rAkSasoM dvArA bhIma ke karkaza zarIra ko kATane meM asamartha rahane taka 'pratimukhasandhi' hai / yudhiSThira Adi anya cAroM pANDu-putroM ke praveza se nirvahaNa sandhi Arambha ho jAtI hai / tathA nATaka ke anta taka lakSita hotI hai / arthopakSepaka evaM raGgamaJcIya nirdeza :- prastuta rUpaka meM kevala 'cUlikA' nAmaka arthopakSepaka kA vidhAna kiyA gayA hai / karuNa krandana karatI huI vRddhA kA praveza29, kSudhApIDita bakAsura kA Agamana22 tathA bakavadha kI sUcanA23 nepathya se hI dI gaI hai / rUpaka meM anyatra bhI 'cUlikA' ke udAharaNa upalabdha hote haiM / 24 svagata-bhASaNa kevala eka hI bAra prastAvanA meM prayukta huA hai / 25 zeSa kathA sarvazrAvya hai / abhinaya nirdeza :- isa vyAyoga meM cAroM prakAra ke abhinaya-saGketa prApta hote haiM / udAharaNArtha-niSkAntaH, ubhau parikAmataH, karNau pidhAya, puruSasya pAdau zirasi nidhAya, gandhamAghrAya, sarvevalena bhImamutpATya manda-mandaM niSkrAntAH-ityAdi 'AGkika' abhinaya saGketa ke dRSTAnta haiM / ___ uccaiH svaram, nepathye kalakala:, sakaruNasvaram-Adi 'vAcika' abhinaya ke udAharaNa sAkSepam, sambhramam, saroSam, vihasya, draupadI mandaM mandaM roditi, sabhayam, mUrchitaH-Adi 'sAttvika' abhinaya saGketa haiM / tataH pravizati raktacandanAnuliptasarvAGgaH parihitadhautadhovasanaH kaNDapIThapralambitaraktakaravIramAlaH pralambamAnakezo mandapracArI dInavadano navayauvanaH puruSaH, vRddhA, sarvAGgINAbharaNA vadhUzca / 26 bhImaH gadAM savidhe nidhAya zilAtalamadhizete / 27 Adi 'AhArya' abhinaya ke udAharaNa haiM /

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nirbhayabhImavyAyoga kA sAhityika adhyayana 239 bharatavAkya :- bhIma dvArA rakSita brAhmaNa navayuvaka bharatavAkya kA pATha karatA hai / isa bharatavAkya meM dezavAsiyoM ko bhIma se preraNA prApta kara svatantratAprApti ke lie prerita bhI kiyA gayA pAtrAlekhana : bhIma :- bhIma isa rUpaka kA nAyaka hai / usakA zarIra atyanta baliSTha, kaThina evaM vizAla hai / 29 usake vajrakAya zarIra ko kATane meM rAkSasa bhI asamartha haiM / kauravoM dvArA dyUtakrIDA meM kiye gaye apamAna kA badalA lene ke lie vaha ucita samaya kI pratIkSA meM haiM / patnI ke vanyaveSa ke kAraNa usake hRdaya meM sadaiva roSAgni prajvalita rahatI hai / yuddharUpI yajJAgni meM sampUrNa zatruvarga kI Ahuti DAlane kI usakI prabala icchA usake auddhatya kI paricAyaka hai / use apane bala-sAmarthya para pUrNa vizvAsa hai / brAhmaNa navayuvaka kA prANadAna dekara rAkSasarAja kI pratIkSA meM svayaM vahA~ upasthita rahanA usake apratima sAhasA kA paricAyaka hai / bakAsura ke sAtha huA usakA roSapUrNa saMvAda usakI AtmazlAghA kI bhAvanA ko vyakta karatA hai / rAkSasoM dvArA uThAkara parvata para le jAye jAne para vaha apanI nirbhIkatA tathA dRr3hatA kA paricaya detA hai / rAkSasa ke sAtha hue usake dvandva-yuddha meM bhI usakI nirbhIkatA vyakta hotI hai| dayA aura karuNA jaisI sAttvika bhAvanAe~ bhI usake hRdaya meM vidyamAna haiM / brAhmaNa navayuvaka kI karuNA avasthA ko dekhate hI usakA mana dravita ho jAtA hai / 31 Arta-trANa pANDavakula kI paramparA hai aura apanI mahimAmayI kula-paramparA ko vaha kisI bhI mUlya para banAe rakhanA cAhatA hai / 22 draupadI kA anunaya-vinaya, Agraha tathA viSAda bhI use apane kartavya pAlana se vimukha nahIM hone detI / isa prakAra yadyapi bhIma ke caritra meM nATakakAra ne dhairya, sAhasa, nirbhIkatA, dRr3hatA Adi aneka durlabha mAnavIya guNoM ko samanvita kara Adarza rUpa meM prastuta kiyA hai tathApi unakI krodhajvAlA aparimeya sAhasa, darpa, AtmazlAghA kI pravRtti Adi guNa usake dhIroddhata svabhAva kI puSTi karate haiM / baka-rAkSasa :- baka-rAkSasa isa rUpaka kA dvitIya pramukha pAtra hai / usa para vijaya prApta karanA hI rUpaka kA mukhya prayojana hai / vaha atyaMta vikarAla AkRti se yukta, apAra zaktisampanna rAkSasarAja hai / 33 baka kA vaiziSTya sAhasika puruSa ke kathana se parilakSita hotA hai / 34 sampUrNa nagara meM usakA AtaMka chAyA huA hai| vaha krUratA kA mUrta rUpa hai / rAkSasI vRtti ke pratikUla vaha maryAdA kA ullaMghana nahIM karatA aura pratidina eka hI jIva ko khAne kI apanI pratijJA para dRDha rahatA hai / mAnava samUha ko saMtrasta karane vAlA vaha prabala rAkSasa aneka prakAra se yuddha karatA huA antataH bhImasena dvArA mArA jAtA hai / ssa :- isa rUpaka meM pramukha rasa vIra hai / saMkaTApanna navayuvaka ko bacAne kI bhIma kI vyagratA se hI vIratApUrNa kArya kA cintana Arambha ho jAtA hai / vaha vIrarasa ke sthAyIbhAva 'utsAha' kA Azraya hai / baka rAkSaka Alambana vibhAva tathA paurajanoM kI karuNa gAthA aura navayuvaka kA karuNa krandana uddIpana haiM / bhIma dvArA brAhmaNa navayuvaka ko nirNaya pradAna karanA aura rAkSasarAja

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240 Contribution of Jainas to Sanskrit and Prakrit Literature kI pratIkSA meM svayaM vahA~ upasthita rahanA anubhAva hai / mati, dhRti, garva, kSobha tathA praharSa Adi vyabhicArI bhAva haiM / yadyapi raGgamaJca para bhIma kA praveza roSapUrNa mudrA meM hotA hai tathApi usakA sAhasika kRtya rUpaka meM mukhyataH vIra rasa kA hI saJcAra karatA hai / draupadI ke vanyaveSa ko dekhakara bhIma ke roSapUrNa kathana se raudra rasa kA bhI saJcAra hotA hai / 36 vyAyoga meM bhIma ke zarIra kI kaThoratA tathA usake gurutva ke prasaMgoM meM adbhuta rasa kI yojanA hai / akele bhIma dvArA rAkSasarAja tathA rAkSasa samUha kA sAmanA karate hue baka ko mAra DAlane kA prasaMga Azcaryajanaka haiM / sAhasika ke mukha se baka rAkSasa ke krUra karma tathA paurajanoM kI karuNagAthA se bhaya kA saJcAra hotA hai / 27 rudhirazoNita smazAnasadRza bhUmi ke dRzya se bIbhatsa rasa kA nidarzana prApta hotA hai / 28 rAkSasarAja ke atyAcAroM se utpIDita paurajanoM kI karuNagAthA vyAyoga meM karuNa rasa kI saMsRSTi karatI hai / vRddhA mAtA tathA vadhU sahita jIvana se nirAza navayuvaka kI upasthiti bhI atyanta kAruNika hai / 39 isa prakAra kavi ne sabhI dIpta rasoM kA sanniveza kara vIrarasa pradhAna vyAyoga kI racanA kI hai / rUpaka meM bhAratI vRtti kA prAdhAnya hai / yuddhaprasaMga meM sAtvatI tathA ArabhaTI vRttiyA~ vidyamAna haiM / prastAvanA meM bhAratI vRtti ke darzana hote haiM / 2 bhASA-zailI :- prastuta vyAyoga kI bhASA sarala, sarasa, pravAhayukta evaM bhAvapravaNa hai / pANDitya-pradarzana mAtra ke lie ise vikaTa-padabandhoM kI yojanA se durUha nahIM banAyA gayA hai / yaha bhAvanAnusAra parivartita bhI huI hai / pAtra nATyaniyamAnukUla bhASA kA prayoga karate haiM / bhIma, baka Adi pAtra saMskRta kA prayoga karate haiM / vyAghra, sUkara Adi nimna pAtra tathA draupadI prAkRta meM vyavahAra karate haiM / bakAsura kA krUra karma tathA bhIma kA zauryavarNana gaur3I rIti meM nibaddha hai / chanda :- isa vyAyoga meM 26 zloka haiM / ina zlokoM meM kavi ne nava chandoM kA prayoga kiyA hai / inameM sragdharA chanda3 kA ATha bAra, zArdUlavikrIDita kA cAra bAra, AryA chanda5 kA cAra bAra, anuSTup6 kA tIna bAra, mandAkrAntA kA tIna bAra tathA pRthvI", mAlinI 9, vasantatilakA aura zikhariNI1 kA prayoga eka eka bAra huA hai, jo kavi ke chanda viSayaka jJAna kA paricAyaka hai / nirbhayabhImavyAyoga kI samIkSA :- nirbhayabhImavyAyoga meM eka aGka hai / aura eka dina kI ghaTanA varNita hai / eka hI sthAna para, eka hI prayojana-siddhi-hetu sampUrNa ghaTanAkrama ghaTita hotA hai / sandhiyA~ evaM avasthAe~ niyamoM ke anukUla haiM / arthaprakRtiyoM meM bIja, bindu tathA kArya ke atirikta kathA ko agresara karane ke lie brAhmaNa navayuvaka, usakI navavivAhitA vadhU tathA vRddhA mAtA ke prasaMga kA patAkA rUpa meM nibandhana huA hai / isakI kathAvastu mahAbhArAta para AdhArita hone ke kAraNa prakhyAta hai, kintu kavi ne apanI nATyapratibhA se usameM yatra tatra parivartana kiye haiM jisase rUpaka kI cArutA meM vRddhi huI hai / nATakakAra ne mahAbhArata ke viparIta isa ghaTanA ke samaya draupadI ko bhIma ke sAtha upasthita kara bhIma ke guNoM ko utkRSTa rUpa pradAna kiyA hai / jisa priyA ke manovinodArtha vaha vanabhramaNa ke lie jAtA hai usI priyA ke anunaya

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nirbhayabhImavyAyoga kA sAhityika adhyayana 241 vinaya ko asvIkAra kara nAyaka kI kartavya ke prati niSThA dikhAkara kartavya kI prema para vijaya dikhAI gaI hai / yahI hai bhAratIya saMskRti kA Adarza, jise kavi ne bhIma ke bahAne deza ke navayuvakoM ko smaraNa karAne kA yatna kiyA hai / nATaka meM ghora dvandva-yuddha varNita hai, yaha yuddha kisI bhI prakAra se strInimittaka nahIM hai apitu lokarakSaNa evaM paropakAra kI udAtta bhAvanA se prerita isakA netA bhIma prakhyAta evaM dhIroddhata hai jo apanI vIratA evaM udAratA ke kAraNa duHsAdhya kArya ko sampanna karatA hai / rUpaka meM dasa puruSa pAtroM tathA tIna strIpAtroM ke hone se puruSoM kA Adhikya aura strIpAtroM kI nyUnatA spaSTa hI hai / nATaka vIrarasa pradhAna hai / raudra, bIbhatsa, bhayAnaka Adi dIpta rasoM kA bhI saJcAra huA hai / vIrarasa ke anukUla hI sAtvatI, ArabhaTI tathA bhAratI vRttiyA~ vidyamAna haiM / kaizikI vRtti kA pUrNatayA abhAva hai / strIpAtra ke rUpa meM draupadI, vRddhA tathA vadhU upasthita hotI haiM, lekina inakI upasthiti zrRMgAra rasa ke viparIta karuNa rasa kI hI niSpatti karatI hai / ___ bhASA sarala, sarasa evaM pravAhamayI hai / pAtra nATya niyamAnukUla bhASA kA prayoga karate haiM / saMvAda sarala, saMkSipta tathA pAtroM kI manaHsthiti ke paricAyaka haiM / saMkSepa meM prastuta rUpaka meM nATyazAstra dvArA pratipAdita vyAyoga ke lakSaNoM kA saphalatApUrvaka nirvAha kiyA gayA hai / pAdaTIpa : 1. saMskRta sAhitya kA itihAsa-baladeva upAdhyAya, zAradA mandira, vArANasI, 1968, 1973, pR0 573 / 2. samaya-1093 I0 se0 1143 taka- saMskRta sAhitya kA itihAsa-baladeva upAdhyAya, pR0 574 / 3. saMskRta sAhitya kA itihAsa-baladeva upAdhyAya, pR0 574 / 4. samaya 1143 I0 se 1173 I0 taka saMskRta sAhitya kA itihAsa-baladeva pR0 574 / 5. madhyakAlIna saMskRta nATaka-rAmajI upAdhyAya, saMskRta pariSad, sAgara vizvavidyAlaya, sAgara, 1974, pR0 157 / 6. prabandhazatakarturmahAkaveH rAmacandrasya / -nirbhayabhImavyAyoga-rAmacandrasari, dharmAbhyudayayantrAlaya, vArANasI, vIrasaMvat-2437, pR0 1 / 7. nirbhayabhImavyAyoga kI prastAvanA meM nAndI pATha se kavi ke jainamatAnuyAyI hone kA spaSTa nirdeza prApta hotA hai / 8. hindI nATyadarpaNa-nagendra hindI mAdhyama kAryAnvaya nidezAlaya, dillI vizvavidyAlaya, dillI, punarmudraNa, 1990 bhUmikA, pR0 16-17 / 8. The Mahabharat-Vol-1-The Adiparvan-critically edited by Sukthankar v. s. Bhandarker Oriental Research Institute, Poona, First Edition, 1933, 37274 883 A 152 / 10. nirbhaya, lo0 1 / 11. nirbhaya, pR0 1 / 12. devi ! ki mAmevamabhidadhAsi ? na nAma samaddhaphalakusumapallavAH pretavanazAkhino bhavanti, yatpunarimAH

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242 Contribution of Jainas to Sanskrit and Prakrit Literature pizitazoNitakIkasapaGkilAH kAnanabhuvastatra kAraNena bhavitavyam / -vahI, pR0 4 / 13. trAsaM muJca drupadatanaye ! nanvasi bUhi kA syAt kravyAde'smin subhaTagaNanA sphUrjadUrjAjuSo me ? doSNaH krIDAM kimu mama raNe so'pi jiSNuH sahiSNu vizvasthAmnAM kavalanapaTuH pANDavaH kSatriyo'smi / nirbhaya0 zlo0 10 14. haMho ! mA bhaiSTa bhUyaH pramuditamanasastAsu tAsu kriyAsu svAsu svairaM pravRttiM viracayata ciraM nirvizaGkaM tu lokAH / rakSovikSobhadakSairasamanihatibhirmuSTibhiH sArakINaiH saJcUsthiIni tUrNaraNabhuvi-nihitaH kAlavaktre bako'yam nirbhaya, zlo0 23 // 15. tadehi devi ! devatAyatanadvAracAriNamenaM puruSaM pRcchAmi / nirbhaya, pR0 4 / 16. nirbhaya, pR0 8 / 17. nirbhaya, zloka 25 / 18. nirbhaya, pR0 3 / 19. nirbhaya, pR0 5 / 20. nirbhaya, pR0 14-15 / 21. nirbhaya, pR0 4 / 22. nirbhaya, zlo0 16 / 23. nirbhaya, zlo0 23 / 24. nirbhaya, 10 2, 5, 6, 11 / 25. sUtradhAraH (svagatam) kathamasmadantevAsI vizAradaH prabandhavizeSaM jijJAsati ? nirbhaya, pR0 2 / 26. nirbhaya, pR0 6 / 27. nirbhaya, pR0 11 / 28. nirbhaya, zlo0 26 / 29. nirbhaya, zlo0 17 / 30. nirbhaya, zlo0 7 / 31. nirbhaya, pR0 5 / 32. nirbhaya, zlo0 9 / 33. nirbhaya, pR0 16 / 34. nirbhaya, pR0 4-5 / 35. nirbhaya, pR0 12 / 36. nirbhaya, zlo0 4 / 37. aho ! bhayakautukakArI kathArasaH / nirbhaya pR0 5 / 38. nirbhaya, pR0 4 / 39. nirbhaya, pR0 7 /

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nirbhayabhImavyAyoga kA sAhityika adhyayana 243 40. nirbhaya, slo0 25 / / 41. nirbhaya, lo0 16 / 42. nirbhaya, plo0 3 / 43. nirbhaya, zlo0 4, 7, 17, 18, 19, 24, 25, 27 / 44. nirbhaya, lo0 5, 9, 15, 26 / / 45. nirbhaya, zlo0 6, 12, 13, 14 / 46. nirbhaya, slo0 1, 2, 3 / / 47. nirbhaya, slo0 10, 11, 8 / 48. nirbhaya, lo0 16 / 49. nirbhaya, zlo0 22 / 50. nirbhaya, zlo0 21 / 51. nirbhaya, zlo0 23 / sandarbha grantha-sUcI: 1. nATyadarpaNa (hindI) saMpA0 nagendra, hindI mAdhyamakAryAnvaya nidezAlaya, dillI vizvavidyAlaya, dillI, punarmudraNa, 1990 / 2. nirbhayabhImavyAyoga kavirAmacandrasUri nirmitaH, nijadharmAbhyudayayantrAlaya, vArANasI vIrasaMvat 2437 / 3. nirbhayabhImavyAyoga rAmacandrasUriviracita, hindI anu0, DaoN0 dhIrendra mizra, saMpA0 DaoN0 azokakumAra siMha, pArzvanAtha vidyApITha, vArANasI, prathama saMskaraNa 1996 / . 4. madhyakAlIna saMskRta nATaka- rAmajI upAdhyAya, saMskRta pariSad, sAgara vizvavidyAlaya, sAgara, 1974 / 5. saMskRta sAhitya kA itihAsa- baladeva upAdhyAya, zAradAmandira, vArANasI, 1968, 1973 / The Mahabharat Vol-I - Crititcally Edited by The Adiparvan V. S. Sukthankar, Bhandarkar Oriental Research Institute, Poona, First edition, 1933. 000

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sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokadharmitA jayaprakAza dvivedI sudarzanodaya digambara jaina sampradAya ke tattvajJAnI vidvAn, kavi, sAdhaka evaM parama sadAcArI mahAtmA zrI jJAnasAgarajI mahArAja ke dvArA praNIta nava sargoM meM vibhakta lagabhaga 555 zlokoM vAlA eka pratiSThita saMskRta mahAkAvya hai, jisake adhyayana se aisA pratIta hotA hai ki dArzanika munivarya mahAkavi jJAnasAgara jI kA pUrva nAma paM0 bhUrAmalajI thA / unake pitA kA nAma seTa caturbhuja va mAtA kA nAma ghRtavarI thA / samUce mahAkAvya meM seTha vRSabhadAsa aura unakI patnI jinamati ke putra sudarzana kA caritrAMkana kiyA gayA hai / isalie sudarzana ko isa grantha kA nAyaka va manoramA ko nAyikA svIkAra kiyA gayA hai / sAmAnyatayA isa kAvya meM sudarzana kI suMdaratA, unake paitRka saMskAra, yuvAvasthA kI svAbhAvikatA, jJAna, tapazcaryA, manoramA ke sAtha unake prema aura tapa: siddhi ko hI varNana kA lakSya banAyA gayA hai, kintu isake sAtha-sAtha lokajIvana kA jo rUpa kAvya meM mukharita huA hai, vaha anekavidharUpa vividha varNana prasaMgoM meM dekhA jA sakatA hai / udAharaNArtha - tatkAlIna rAjakulAcAra, rAjA kI nyAyapriyatA, yuvatiyoM kA yuvAvasthAjanya kAma (vAsanA) kA akhaNDa pravAha, dAsiyoM kI buddhimattA aura AcArazIlatA ityAdi / isa grantha meM eka ora jahA~ vaizya RSabhadAsa ke kula kI saccaritratA kA atizayoktipUrNa aMkana kiyA gayA dikhAyI detA hai, vahIM dUsarI ora rAjakula kA ghRNAspada AcAra bhI varNita hai / isa mahAkAvya ke viSaya pratipAdana ko gati dene meM jo bhUmikA isameM prayukta sUktiyoM kI hai, vaha anya kisI kI nahIM hai / sUktiyoM kI arthavattA va upamAnoM ke prayoga jIvanta lokajIvana se sarvatobhAvena sambaddha haiM I babhau samudro'pyajaDAzayazca doSAtigaH kintu kalAdharaca lateva mRddhI mRdupallavA vA kAdambinI pInapayodharA vA // ina paMktiyoM meM sUrya, caMdra, sAgara, latA pallavAdi kA prayoga hai / samUce grantha meM jahA~ saundarya, dAnazIlatA, vinamratA, saMskAra aura sadvicAra sadRza AdarzoM kA citraNa hai, vahIM deza meM tatkAlIna vezyAvRtti, strIcarita, chala, prapaJca, mithyAbhASaNa aura kapaTapUrNa vyavahAra jaise citra bhI dekhe jA sakate haiN| vRSabhadAsa kA caritra dekheM :

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sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokadharmitA dvijihvatAtItaguNopyahInaH kilAnako'pyeSa punaH pravINaH / vicAravAnapyaviruddhavRttiH madojjhito dAnamayapravRttiH // ___isa kAvya ke nAyaka sudarzana kI mAtA jinamati bhI vRSabhadAsa kI hI bhA~ti sarvaguNasampannA pativratA sundarI thIM, jinakI prazaMsA jJAnasAgarajI ne 17 zlokoM meM kiyA hai / yathA kApIva vApI sarasA suvRttA mudreva zATIva guNaikasattA / vidhoH kalA vA tithisatkRtIddhA'laGkArapUrNA kaviteva siddhA || saMskRta kI eka ukti hai - yadyadAcarati zreSThaH tattadevetaro janaH / arthAt zreSThajana jo AcaraNa karate haiM, sAmAnyajana usIkA anukaraNa karate haiM / isIlie kavi jisa Adarza kI kalpanA / sthApanA apane kAvya meM karate haiM, vaha lokajIvana ke lie anukaraNIya bana jAtA hai / yahI kAraNa hai ki samartha prAtibha kavi kabhI kisI adhama caritra ko kAvya kA viSaya nahIM banAtA / kavi pravara jJAnAsAgara jI ne bhI seTha vRSabhadAsa, jinamati tathA sudarzana ko jo apanI lekhanI kA Adarza banAyA, vaha vastutaH prazaMsanIya hai / sudarzana to yoM bhI kulIna, susaMskRta va saMyatendriya tathA ekapatnIvratI the / isIlie ve jinAlaya meM sAgaradatta kI putrI manoramA ko dekhakara mugdha ho gaye / yathA - ratirAhityamadyAsIt kAmarUpe sudarzane / tato manoramA'pyAsIlateva taruNojjhitA // kintu inakA yaha sneha janmAntarIya saMskAroM ke kAraNa thA / isIlie sudarzana kI sthitiyA~ jAnakara munivara ne kahA prAyaH prAgbhavabhAvinyau prItyaprItI ca dehinAm / / arthAt sudarzana ! jIvoM ke paraspara prItyaprIti prAyaH pUrva janma ke saMskAravAlI hotI haiM / santamahimA : jJAnasAgarajI ne santamahimA ko svIkAra karate hue kahA hai ki santoM ke saMyoga se prANiyoM ko abhISTa kI prApti ho jAtI hai - vAvindureti khalu zuktiSu mauktikatvaM loho'thapArzvadRSadAJcati hemasattvam / satsamprayogavazato'GgavatAM mahattvaM sampadyate sapadi tadvadabhISTakRtvam // " arthAt jaise jalabindu sIpa meM jAkara motI bana jAtA hai aura pArasa pASANa kA yoga pAkara lohA sonA bana jAtA hai, vaise hI santoM ke saMyoga se prANiyoM ko abhISTa phaladAyI mahAn pada mila jAtA hai / sudarzana kA eka patnIvratatva :'ka: kAmabANAdativartitaH syAt' isa saMsAra meM kAma ke bANoM se bhalA kauna achUtA raha

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246 Contribution of Jainas to Sanskrit and Prakrit Literature sakatA hai / arthAt koI nahIM / isa sUkti ke mAdhyama se kavi ne kAma ke abAdha prAbalya kI ora saMketa kiyA hai aura sAtha-sAtha yaha bhI batAyA hai ki kAma kI isa cunautI ko jo svIkAra kara le, vaha koI sAmAnya nahIM balki asAdhAraNa mahApuruSa kahA jAegA, kahanA na hogA ki isa kAvya ke nAyaka sudarzana aise hI alaukika vyaktitva ke dhanI mahApuruSa haiM, jinheM vAsanA ke kIcar3a meM na kapilA girA sakI aura na hI inake vyaktitva ko rAnI abhayamatI hI paGkila kara sakI / yahA~ taka ki unhoMne kapilA se apane ko napuMsaka batAyA tathA rAnI dvArA bAra-bAra uttejita kiye jAne para ve vairAgyabhAva ko prApta hote cale gaye / prAkAzi yAvattu tayA'thavA'gaH prayuktaye sAmpratamaGgabhAgaH / tathAtathA pratyuta samvirAgamAlabdhavAnena samartyanAgaH // isa prakAra sudarzana kI saMyatendriyatA va ekapatnIvratva bhAratIya samAja ke lie saccaritratA kA jIvanta udAharaNa hai, jisake anukaraNa se rASTra, samAja va mAnavatA kI rakSA ho sakatI hai| kyoMki sudarzana mAtra apanI strI meM santuSTa rahanevAle mahAn jitendriya puruSa haiM - jitendriyo mahAneSa svadAreSvasti toSavAn / samAja ko zikSA : isa grantharatna kI sUktiyoM dvArA kavi ne samAja ko anekavidha upadezoM se maNDita kiyA hai / kahIM nimna AcAra vAle puruSoM ko dhikkArA hai-dhigduritaikadhanIra to kahIM sriyoM kI acintya ceSTAoM ko rekhAGkita kiyA hai-ceSTA striyAM kAcidacintanIyA jisase loga duSTAcAriyoM va vAsanApIr3ita kAminiyoM se satata satarka raheM / isI prakAra sUkti ke dvArA unhoMne yaha bhI batAne kA prayatna kiyA hai ki manuSya ko bAhya samIkSA kI apekSA AtmasamIkSA para bala denA cAhie, kyoMki aisA karane se zatrutA kama hogI tathA svayaM meM sudhAra hogA / aura sAtha hI AtmanirIkSaNa kI pravRtti bar3hegI / yathArAjanirIkSyatAmitthaM gRhacchidraM parIkSyatAm12 arthAt he rAjan ! apane ghara ko, ghara ke chiMdra yA doSa ko devoM aura yathArtha rahasya kA nirIkSaNa karo / tuma jisa sudarzana ko mRtyudaMDa dene jA rahe ho, vaha nirdoSa jitendriya hai ora tumhArI rAnI vyabhicAriNI hai| santoSa aura tyAgAdi kA mahattva : mahAkavi jJAnasAgara ne tyAga, dayA, kSamA, zIla, santoSa, ahiMsA, satya, zuddhAhAra evaM parastrI-parapuruSa, saMyoga niSedha Adi viSayoM para atizaya bala diyA hai / isIlie unhoMne apanI kRti meM pAtroM ko ina mAnavIya mUlyoM kA dhanI batAne kA prayAsa kiyA hai| yahI kAraNa hai ki kSullikA, aura manoramA ina uparyukta guNoM kI mUrtimAn svarUpa haiM / kavi jJAnasAgara kA mAnanA hai

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sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokadharmitA ki isa kAvya meM varNita kSullikA kA brahmacarya, upavAsa va satyapAlana tathA manoramA ke antaHkaraNa kI pavitratA, prANimAtra ke prati unakA maitrIbhAva, kAsANikacitta, guNAkarSaNa, devoM ke prati praNipAta, satsaMga va bhakti prabhRti guNa samAja ko gahare rUpa se prabhAvita jarUra kareMge / udAharaNa ke lie nimnalikhita zlokoM va tadaGgabhUta sUktiyoM meM puruSArthacatuSTaya va ahiMsA ko rekhAGkita kiyA gayA hai, jisase deza va samAja kI asaMkhya samasyAe~ svataH hala ho jAe~gI / yathA he vatsa tvaJca jAnAsi puruSArthacatuSTaye / dharma evAdya AkhyAtastaM vinA'nye na jAtucit // 13 mA hiMsyAt sarvabhUtAni : isI prakAra granthakAra ne marmocchedaka va nindAjanya vacana kA niSedha, adatta vastu ko na lene, parotkarSa se asahiSNutA na karane, mAMsa bhakSaNa na karane tathA mada-moha-madirA - bhA~ga va tambAkU Adi nazIlI vastuoM dUra rahakara vinamra bhAva se vRddhAjJA kA pAlana karane para khUba jora diyA hai / unake anusAra sabhI ke prati upakArabhAva rakhanA hI dharma hai / yathA- 14 sarveSAmupakArAya mArga: sAdhAraNo hyayam / yuvAbhyAmurarIkAryaH paramArthopalipsayA // 15 sudarzanodaya mahAkAvya meM arthAntaranyAsa ke mAdhyama se kavipravara jJAnAsAgara ne aise gambhIra viSayoM kA pratipAdana kiyA hai, jo saMsAra kI vartamAna va bhAvI pIr3hI ke lie anukaraNIya hai aura rahegI / yathA 247 daNDaM cedaparAdhine na nRpatirdadyatsthitiH kA bhavet / 16 arthAt rAjA aparAdhI ko daNDa na de, to loka kI maryAdA bhalA kaise rahegI aura loka maryAdA ke surakSita na rahane para samAja va rASTra meM durvyavasthA phailegI, jisase janajIvana asurakSita ho jAegA / isI prakAra unakI anya sUktiyA~ bhI jahA~ eka ora kAvya kI zobhA meM vRddhi karatI haiM, vahIM sampUrNa loka ko jIvana-darzana kA jJAna bhI karAtI haiM, jaise zatruzca mitraM ca na ko'pi loke hRSyajjano'jJo nipatecya zoke" / arthAt ajJAnI vyartha hI kisI ko zatru va kisI ko mitra mAnakara sukhI - duHkhI hote / vastutaH saMsAra meM na koI kisI kA mitra hai aura na zatru / grantha ke kRtI vidvAn jJAnasAgara jI yaha mAnate haiM ki jIvoM kA sukha - duHkha svakRta pApapuNya kA pariNAma hai / isIlie jJAnI na sampatti se harSita hotA hai aura na vipatti se duHkhI / tAtparya yaha ki manuSya ko sadA samabhAva rahanA cAhie /

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248 Contribution of Jainas to Sanskrit and Prakrit Literature vijJo na sampattiSu harSameti vipatsu zokaM ca manAgatheti / 18 kyoMki apane karmoM ke atirikta kisI ko sukha-duHkha bhalA anya kauna de sakatA hai? dAtuM sukhaM ca duHkhaM ca kasmai zaknoti kaH pumAn ?9 unake anusAra kisI kI nindA nahIM karanI cAhie, kyoMki sUrya ke lie uchAlI gayI dhUli apane hI sira para Akara par3atI hai, usa taka to pahu~catI bhI nahIM / sampatati zirasyeva sUryAyoccAlitaM rajaH / 20 dArzanika nirUpaNa : sudarzanodaya ke aneka sthaloM para vAsanA, svArtha, chala, dambha, ahaMkAra aura kSaNika rUpa va sampatti kI vyarthatA / sArahInatA va dAna, dayA, dAkSiNya kA samarthana kiyA gayA hai / yahA~ taka ki uparyukta doSa sampanna pAtroM para sAttvika pAtroM kI vijaya dikhAte hue jJAna ko bahuta mahattva diyA gayA hai-jJAnAmRtaM bhojanam kahA gayA hai / bhoga kI jvAlA dAruNa hai / vaha upabhoga se usI prakAra zAnta nahIM hotI / jaise agni meM lakar3I DAlane se usakI jvAlA nahIM zAnta hotii| vahniH kiM zAntimAyAti kSipyamANena dAruNA ?29 isI prakAra pitA ke guNa putra meM AnuvaMzika rUpa se Ane ke tathya ko itane svAbhAvika va sarala rIti se kavi ne prastuta kiyA hai, jitanA anya dvArA sambhava nahIM / yathA kimu bIjavyabhicAri aGka: 22 kyA aMkura bIja se bhinna prakAra kA hotA hai ? varNyaviSayoM ke nirUpaNa meM jahA~ jJAnasAgara jI kendrita hote haiM vahA~ lokoktiyoM ko hI apane viSaya kA aMga banAte dikhAyI dete haiM; jaise-sugandhayuktApi suvarNamUrtiriti3 ityAdi / seTha vRSabhadAsa apanI patnI se svapna kI bAteM karate hue aise siddhAntra nirU pita karate haiM, jo trikAlAbAdhita hai-sampAdayatra ca kautukaM naH karotyanUDhA smayakau tu kaM na24 arthAt avivAhita yuvatI pRthvI para kisake mana meM bhalA kautuka utpanna nahIM karatI ? tAtparya yaha ki sabake mana meM kautuka utpanna karatI hai / mAnava svabhAva kA isI prakAra eka anya citrAMkana bhI dekhA jA sakatA hai / yathAsvabhAvato ye kaThinA saheraM kutaH parasyAbhyudayaM saheran 25 arthAt svabhAva se kaThora jana dUsaroM ke utkarSa ko bhalA kaise sahana kara sakate haiM ? yadyapi ina uktiyoM kA prayoga kavi ne alaga-alaga prasaMgoM meM kiyA hai, phira bhI inakA svatantra astitva hai aura lokajIvana ke sAtha inakA gaharA sambaMdha hai / kahIM kahIM to samUcA

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sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokamitA 249 zloka hI sUkti rUpa meM dekhA jA sakatA hai : svapnAvalIyaM jayatUttamArthA ceSTA satAM kiM bhavati vyapArthA / . kimarkavaccAmramahIrahasya puSpaM punarniSphalamastu pazya // 26 prakRta zloka meM yaha batAne kA prayatna kiyA gayA hai ki AmramaMjarI kI bhA~ti sajjanoM kI ceSTA kabhI niSphala nahIM hotI / bhale Aka ke puSpa kI bhA~ti durbhAgyazAliyoM ke svapna yA prayatna vyartha ho jAya~ / sudarzana-manoramA ke prema-sambandha ko lekara lokopayogI sUktiyoM kI avyahita prastuti kavi kI pratibhA, lokasamvedanA evaM gahana lokAnubhava kA pratIka hai / yathA tasyA mama syAdanumetyaho zrutA kiM candrakAntA na kalAvatA drutA / 27 __kalAnAtha ko dekhakara candrakAntA maNi yadi dravati nahIM huI, aisA kabhI sunA gayA hai ? arthAt avazya hotI hai| aho durArAdhya iyAn paro jana:28 manoramA ke prati sudarzana ke mohajanya haTha ko dekhakara vRSabhadAsa ne vicArA ki isa bAlaka ke haTha ko prastuta kara kanyA manoramA ke lie usake pitA sAgaradatta ko kaise samajhAyA jAya; kyoMki anya jana durArAdhya hotA hai / isI prasaMga meM vRSabhadAsa ke mAno citavana se hI sAgaradatta apanI putrI manoramA kA vivAha sambaMdha prastAva lekara vRSabhadAsa ke ghara svayaM A gaye; kyoMki sukRtI jana kI iSTa vastu svataH phalita hotI hai / yathA Aho phalatISTaM satAM ruci:29 inakI sUktiyA~ prAsaMgika hotI huI bhI sArvajanIna evaM sArvatrika haiM / niSkarSataH isa kAvya meM jahA~ sudarzana, jinamati, manoramA va vRSabhadAsa jaise uttama tathA rAjA sadRza madhyama caritroM kA saMyojana kiyA gayA hai, vahIM abhayamatI, kapilA, devadattA, dAsI aura vezyAdi adhama caritroM kA bhI varNana hai, jo AbhijAtya, amIrI evaM bAhara se camaka-damaka kA ahaMkAra pAlane vAle ucca varNIya va rAjakuloM ke kRtrima svarUpa kA nidarzana karAtA hai / vastutastu caritravAn, dhairyazAlI, tyAgI va sadguNI vyakti hI mahAn hai / aizvarya, kulInatA va mithyAhaMkAra pradarzana vAstavika guNavattA ke pratIka nahIM haiM / balki samAja ke lie aise loga viSakumbhapayomukha haiM, jo aihika aura AmuSmika donoM hI dRSTiyoM se vyartha haiM, kyoMki ve dhArmika AsthA, sAdhanA, jJAna va vairAgya se vihIna tathA vAsanA kI bhautikatA se paMkila haiM / yahA~ kapilA kA bhRtya, kapilA, abhayamatI va vezyA vAsanA / mAyA ke pratIka haiM aura sudarzana jIvanmukta AtmA kA upalakSaNa hai tathA rAnI kI dAsI buddhi mAnI gayI hai, jo rAnI ko

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250 Contribution of Jainas to Sanskrit and Prakrit Literature samajhAkara usake vAsanAmaya prastAva ko bAra-bAra nirasta karane kA prayatna karatI hai aura aneka prakAra se unameM dharmaviveka jAgRta karatI hai| kintu anta meM rAnI usakI svAminI hai / usakI bhakti, sevA aura AdezapAlana dAsI kA kartavya hai / ataH svAmibhakti meM Adeza mAnakara dAsI chalaprapaJca karatI hai / apane kartavyapAlana ke daurAna vaha dvArapAloM se pratADita bhI hotI hai, kintu rahasyodghATana nahIM karatI aura rAnI ke AdezAnusAra sudarzana ko zmazAna se antaHpura taka apanI pITha para lAdakara pahu~cAne meM saphala ho jAtI hai / isa prakAra kavi jJAnasAgara ne isa mahAkAvya meM samAja ke anekavidha va aneka varNIya pAtroM kA upayoga kiyA hai, jinameM vaizyavarNIya va dAsI pAtroM ko Adarza rUpa meM evaM brAhmaNI, rAnI, rAjA vagairaha ke svarUpa ko kRtrima, vAsanAmaya, dambha evaM ahaMkAra kI mUrti ke rUpa meM nirUpita kiyA hai, jo paramparAgata paddhati ke varNanoM se alaga haTakara pragativAdI maulikatA kI sthApanA kahI jA sakatI hai| yaha racanA loka meM sAmAnya jana kA utsAha bar3hAne meM samartha hai / inake viSaya pratipAdana se jainadharma kA pracAra kiMvA sadguNoM kA vistAra ho sakatA hai / isa grantha kI sUktiyA~ parama lokopayogI haiM, jinakA prasaMga se alaga haTakara bhI bhAratIya lokajIvana se sAkSAt sambandha kahA jA sakatA hai / pAdaTIpa : 1. sudarzanodaya mahAkAvya 2/3 2. sudarzanodaya mahAkAvya 2/3 3. sudarzanodaya mahAkAvya 2/2 4. sudarzanodaya mahAkAvya 2/6 5. sudarzanodaya mahAkAvya 3/35 6. sudarzanodaya mahAkAvya 4/16 7. sudarzanodaya mahAkAvya 4/30 8. sudarzanodaya mahAkAvya 8/2 9. sudarzanodaya mahAkAvya 7/21 10. sudarzanodaya mahAkAvya 8/10 11. sudarzanodaya mahAkAvya 8/3 12. sudarzanodaya mahAkAvya 8/10 13. sudarzanodaya mahAkAvya 4/40 14. sudarzanodaya mahAkAvya 4/41 15. sudarzanodaya mahAkAvya 4/45 16. sudarzanodaya mahAkAvya 8/14 17. sudarzanodaya mahAkAvya 8/15

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sudarzanodaya mahAkAvya kI sUktiyA~ aura unakI lokarmitA 251 18. sudarzanodaya mahAkAvya 8/19 19 sudarzanodaya mahAkAvya 9/33, 20. sudarzanodaya mahAkAvya 9/36 21. sudarzanodaya mahAkAvya 9/40 22. sudarzanodaya mahAkAvya 3/8, 23. sudarzanodaya mahAkAvya. 1/35 24. sudarzanodaya mahAkAvya 2/21 25. sudarzanodaya mahAkAvya 2/44 26. sudarzanodaya mahAkAvya 2/38 27. sudarzanodaya mahAkAvya 3/41, 28. sudarzanodaya mahAkAvya 3/42, 29. sudarzanodaya mahAkAvya 3/43 .000

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"zliSTakAvya" sAhitya ke prati jaina vidvAnoM kA yogadAna goparAju rAmA saMskRta sAhitya meM 'zleSa' kA prayoga prAcIna kAla se hI milatA hai| eka zabda se do arthoM ke pratipAdana kI prakriyA vaidika kAla se hI calI A rahI hai / vaidika sAhitya meM sarvaprathama "indrazatru" zabda kA ullekha prApta hotA hai| sAmAnyataH kahIM svara ke badalane evaM kahIM liMga ke badalane se artha badala jAtA hai| Adi svara ke udAtta hone para "indra hai zatru jisakA" evaM antima svara ke udAtta hone para "indra kA zatru" isa artha kA jJAna hotA hai / isa prakAra eka zabda se do arthoM ke pratipAdana kI prakriyA kI utpatti huI / paravartIkAla meM "kAvyaprakAza" meM zleSa zabda kA nirvacana kiyA gayA hai / vAcyabhedena bhinnA yat yugapat bhASaNaspRzaH / zliSyanti zabdA zleSo'sA vakSarAdibhiraSTadhA // (kAvyaprakAza, 9-84) isa zleSAlaMkAra ke mAdhyama se subandhu evaM bANabhaTTa ne apanI kRtiyoM kA praNayana kiyA / ina kRtiyoM kI carcA karanA Avazyaka pratIta nahIM hotA hai / usake bAda navamI zatAbdI meM "bhaTTarUri" ne "aSTottara zatArthIgAthA" kI racanA karake usake ekasau ATha (108) arthoM ko batAnevAlI vRtti svayameva likhI / gAthA isa prakAra hai : tatrIsI alI melAvA kehA __Na uttAvalI piya-midaM siNehA / varahihiM mANusu jaM marahata sukavaNa nihorA kIrtipavivaDIjaNuM jANahaM dorA // gyArahavIM zatAbdI meM zrIpAla ne zatArthIpadya kA nirmANa kiyA' / ye gujarAta ke rAjA siddharAja ke bAlasakhA evaM kavicakravartI ke rUpa meM prasiddha the / inake dvArA nirmita zatArthI (sau arthavAlA) padya nimnavat hai :

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"zliSTakAvya" sAhitya ke prati jaina vidvAnoM kA yogadAna 253 "bhUbhAroddharato rasAtalagamaH svargo'pyazobhAvanaH sArasaMpapadaH prabhAvasavitA satyAgaveSTo'ditaH / vyApannIrasa siddharAjavasudhA madrakSarAmevalI / sannAgaH saharIrasAhitamahorAjyAya sAdhUraseH // TIkAkAra ne isa padya ke siddharAja, svarga, ziva, brahmA, viSNu, bhuvanapati, kArtikeya, gaNeza, indra, vaikhAnara Adi sau arthoM kI vyAkhyA kI / 2 / prasiddha AcArya hemacandra sUri ke ziSya vardhamAnasAgara gaNi ne 'kumAravihAraprazasti kAvya' ke eka zloka ko ekasau solaha (116) arthoM meM vyAkhyA kI / inakA samaya 12vIM zatAbdI hai / zloka isa prakAra hai : gambhIraH zrutibhiH sadAcaraNataH prAptapratiSThodayaH satkAntAracitapriyo bahuguNo yaH sAmyamAlambate / zrI cAlukyanarezvareNa vividhazrIhemacandreNa ca zrImadvAgbhAhamantriNA ca paribAdinyA ca mantreNa ca // tapAcchIya paM0 harSakula ne namaskAra mantra ke prathama padya ke lie eka saudasa (110) arthamayI zatArthI banAyI / isakA ullekha vijayavimala ne "hatedvayavibhaMgI" TIkA meM kiyA hai / zrIlAvaNyadharma ke ziSya udayadharmagaNi ne "dosa samaya" zabda ke eka sau eka (101) artha kiye hai / yaha "dosa samaya" zabda dharmadAsagaNi racita "upadezamAlA" kI ikyAnavIM (51) gAthA kA prArambha hai / grantha kA racanAkAla 1605 IsavI hai / granthaadyAvadhi aprakAzita hai / 1475 IsavI meM "trisandhAnastotra" nAmaka paMcapadyAtmaka stotra ratnazekhara sUri ne kI hai| "uvasagga harasmaraNam"- yaha zrIjinaprabhasUri kRta arthakalpalatAvRtti anekArthI hai / "aSTalakSI" grantha kevala bhAratIya sAhitya kA hI nahIM apitu vizvasAhitya kA eka advitIya ratna hai / itihAsa para dRSTipAta karane para jJAta hotA hai ki san 1592 meM kAzmIra jAte hue samrATa akabara ne jaba lAhaura nagara meM vizrAma kiyA taba jayacandrasUri vidvAnoM kI sabhA meM upasthita thA / vahA~ usake ziSya samayasundarasUri ne svaracita aSTalakSArthI grantha sunAyA / __ isameM saMskRta bhASA ke zabdatraya samuccaya rupa "rAjAno dadate saukhyam" isa vAkya ke ATha lAkha artha samAhita kiye gaye hai / yaha racanA mudrita evaM prakAzita hai (See Introduction P. B. of bhAnucandraMgaNa racita, ed. M. D. Desai, Singhi Jain Series No. 15, Bombay, 1941.) zleSa dvArA pA~ca arthoM ko abhivyakta karane vAlA padya isa prakAra hai / '

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254 Contribution of Jainas to Sanskrit and Prakrit Literature yo gaMgA dadhardI yo'tra hariNA''dhAreNa vizrUyate yo nAgena virAjate kalimalaM yo'sau nihantuM kSamaH / yasyeyaM varavAravRtitaramalA yadyat prabhUtaM zivaM ___ taM brahmA murajinmRDo dinakarazcyandro'stu saukhyAya vaH // bArahavIM zatAbdI meM hemacandrasUri ke ziSya vardhamAna sAgaramaNi ke samakAlIna prabhAsUri ne eka abhUtapUrva padya kI racanA kI evaM usake sau arthoM ko apanI svopajJa vRtti meM vyAkhyAyita kiyA hai / vaha padya isa prakAra hai kalyANasArasavitA na harekSa moha kAntAmbhAraNasamAnajayAdyadevA dharmArthakAmadamahodayavIradhIra somaprabhAva paramAgama siddha sUre // isake sau artha caubIsa tIrthaMkaroM se sambandhita tathA siddha, sUrya, upAdhyAya, muni gautama, sudharmA Adi hai / pandrahavIM zatAbdI meM kavilAbhavijaya ne eka padya ke pA~casau artha kiye hai / grantha adyAvadhi upalabdha nahIM hai / vaha padya isa prakAra hai - tamodurvArarAgAdi vairivArAnivAraNe / arhatAyoginAthAya mahAvIrAya tAyine // mAnasAgara gaNi ne "rAtArtha vivaraNa nAmaka" grantha kI racanA kI / "vividhArthamayavivaraNa" meM somatilakasUri ne gAyatrI mantra para zleSa ke mAdhyama se arhata prajApati, zaMkara, pArvatI, rAdhA, viSNu Adi kI stutirUpa meM vivaraNa likhA hai / / "paMcaviMzati sandhAna kAvya" meM zrI somatilakasUrine "zrI siddhArtha narendra" se prArambhakara bAraha padyoM meM vIrajinendra stavana likhA hai / isake prathama evaM antima padya ko chor3akara anya pratyeka padya ke paccIsa-paccIsa artha hai jinameM caubIsa artha RSabha Adi caubIsa tIrthakaroM se sambaddha haiM / evaM paccIsavA~ artha kartA ke gurupakSa kI paripuSTi karatA hai jisake dvArA kavi kI gurubhakti prakaTa hotI hai / sAraga zabdArthamaya "zrImahAvIra jinastavana" zrIvijayagaNi ne likhA hai / yaha aSTapadyAtmaka stavana hai / isameM sAraMga zabda anekArthaka hai / "parAga zabda garbhajinastava" meM zrIlakSmIkallola gaNi ne "parAga" zabda ke ekasau ATha (108) arthoM meM jinendra deva kI stuti kI hai / munivara paM0 guNaratnajI ne paMcanamaskAra mantra ke prathamapadya "NAmo arihantANaM" kI

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255 "zliSTakAvya" sAhitya ke prati jaina vidvAnoM kA yogadAna anekArthaka yojanA kI hai / arthAt ukta padya ke zleSa ke mAdhyama se aneka artha kiye haiM / ratnazekhara sUri ne "paravAyA zabda" ke chappana artha kiye haiM / ye sabhI artha saMgatiyukta guhAlikA (godhUlikA) zabda ke bhAvaprabha sUri ne ikatAlIsa (41) artha kiye haiM / kharataragacchIya upAdhyAya guNavijaya ne "savattha" zabda ke ekasau satraha artha kiye haiM / bArahavIM zatAbdI meM kavirAja ne "rAghavapANDavIyam" kI racanA kI hai / yaha rAmAyaNa aura mahAbhArata kI kathAoM se nibaddha zleSakAvya hai| isako dvisaMdhAnakAvya bhI kahate haiN| kavi kI pratibhA itanI hai ki zleSagumphana meM pIche nahIM hote haiM / udAharaNArtha do zloka prastuta karatA viziSTagItA dhRtavaMzadIptiH zrutipratiSThA puruSArthasUtiH / sanmArgavistAravatIsujAtiH yaM bhAratazrIrbhajate'bhirAmA // 1-31 ( rAghavapANDavIyam) yahA~ para kavi ne apane pratibhA kauzala dvArA "yaM abhirAmA bhAratazrI: bhajate" (jisameM aisI bhAratazrI sevA karatI hai") vAkya ke cha: (6) artha prastuta kiye haiM / vyAsapakSa meM, mahAbhArata pakSa meM bhAratabhUmi pakSa meM, dIpti pakSa meM, surata pakSa meM aura lakSmI pakSa meM / inakI vyAkhyA isa prakAra hai :1. vyAsapakSa meM viziSTagItA viziSTagItA upaniSat vizeSo yatra dhRtavaMzadIpti: vaMzasya vaMzAnucaritasya dIptiryatra zrutipratiSThA zrutau vede pratiSThA khyAtiryasyAH sA puruSArthasUti: puruSArthasya dharmAdicatuSTayasya sUtiH vyutpattiH yatra sA sanmArgavistAravatI- san zreSThaH yaH mArgaH tasya vistAro yatra tAdRzI / sujAti: zobhanA jAtiH brAhmaNatvAdiyaMtra, zobhanAnAM puruSANAM janma / abhirAmA manoharA / 2. mahAbhAratapakSa meM viziSTagItA viziSTena sajjanena gItA zabditA dhRtavaMzadIptiH dhRtA vaMzasya nijAnvavAyasya dIptiH yayA sA tathokta / zrutipratiSThA zrutau vede pratiSThA yasyAH, hiraNyavarNa ityAdi Rgvede tthoktiH| puruSArthasUti: puruSArthasya puruSaprayojanasya vA sUtiH utpattiH yasyAH yA pauruSajanaka

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256 Contribution of Jainas to Sanskrit and Prakrit Literature ityarthAH sanmArgavistAravatI- sataH sadAcArasya yo mArgo vartma tat vistAravatI / sujAti: utkRSTajAtivatI abhirAmA abhi bhayazUnyaH rAmaH balabhadraH yatreti / 3. bhAratabhUmipakSa meM viziSTagItA- vizeSeNa ziSTa AcAravAn gIta: khyAto yatra dhRtavaMzadIpti:- dhRtAvaMzena veNunA dIptiH zobhA yatra bhAratalakSmyAM sAtayA / zrutipratiSThA- zrutau vAyavAnte pratiSThA yasyAH / puruSArthasUti:- puruSANAM arthasya dhanasya sUtiryasyAH sAtayA puruSaviSayasya sUtiryatreti vaa| sujAti: zobhanA jAtiryataH abhirAmA abhiramati iti abhirAmA bhAratazrI: bhA prabhA (dIptiH) rataM-saMyogaM, zrI: lakSmIH satataM sevata iti dvandvasamAsaH / 4. dIpti pakSa meMviziSTagItA- vizeSataH ziSTena mAnyena sAdhujanena vA gItA dhRtavaMzadIptiH- dhRtA vaMzasya dIptiryayA zrutipratiSThA- zrutyaiva zravaNamAtreNa pratiSThA yasyAH sA puruSArthasUti:- puruSArthasya kAmasya sUtiryatra sanmArgavistAravatI- sataH zreSThasya mArgasya mRgamAdasya vistAro yatra sujAti:- zobhanA jAtirutpattiryasyAm abhirAmA manoharA / 5. suratapakSa meM viziSTagItA- viziSTena paNDitena stutA dhRtavaMzadIpti:-- dhRtA vaMzasya anvavAyasya dIptiryayA zrutipratiSThA- zrutau karNe pratiSThA yatra zrUyate paraM na kenApi zrutau vede pratiSThA yatra dRzyate / puruSArthasUtiH- puruSANAM arthasya pauruSasya sUtiryatra sanmArgavistAravatI- satAM mArgasya vistAro yatra sujAti: zobhanA jAtiH vaMzo yatra abhirAmA manoharA / 6. vyAsapakSa meM viziSTagItA- viziSTena paNDitena gItAstuteti

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"zliSTakAvya" sAhitya ke prati jaina vidvAnoM kA yogadAna 257 dhRtavaMzadIptiH- spaSTam zrutipratiSThA- zrutau vede pratiSThA yasyA iti puruSArthasUti:- spaSTam sanmArgavistAravatI- spaSTam sujAti: zobhanA jAtirutpattiryasyAma eka aura udAharaNa isa prakAra hai : sphurahaSyazrRGgavitatAnyathAnvahaM savAnAntarApyadhigato mahIpatiH / caturo'pi paMcasukha bhAsurazriyaH tanayAnavApa haridatratejasaH // rAghavapANDavIyam 1.66 isa zloka meM haridasratejasaH meM zleSa hai / mahAbhArata pakSa meM "daridasratejasaH tanayAnavAya" / yahA~ harizabda zliSTa hai / harizca harizca harizca harayaH dasrauca haridasrAH, te tejasaH iva tejAMsi haridasratejasa hariH = yamaH, hari:-vAyuH, hari:-indraH, dasrau-azvinIputrau / kramazaH yudhiSThiraH, bhImaH arjunaH nakulasahadevau isa prakAra jaina vidvAnoM meM zliSTakAvya sAhitya kI zrIvRddhi kI hai| pAvaTIpa :1. jaina sAhitya paramparAno saMkSipta itihAsa prakaraNa 41 / 2. anekArtha sAhitya saMgraha / 3. jaina anekArtha / 4. anekArtha ratnamaMjUSA, prastAvanA pR0 90 / 5. anekArtha sAhitya saMgraha pR0 63-64 / 000

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vAgbhaTa dvitIya kA guNavicAra jAgRti paNDyA saMskRta sAhityazAstra ke kSetra meM aneka jaina lekhakoM ne apanA yogadAna diyA hai, kisI ne svatantrarUpa se alaGkAragrantha diye haiM to kisI ne TIkAgranthoM kI racanA kI hai / una saba meM hemacandra kA 'kAvyAnuzAsana', narendraprabhasUri kRta 'alaMkAramahodadhi', vAgbhaTa prathama kA 'vAgbhaTAlaMkAra', vAgbhaTa dvitIya kA 'kAvyAnuzAsana', rAmacandra-guNacandraracita 'nATyadarpaNa', arisiMha kRta 'kAvyakalpalatA' ityAdi svatantra racanArUpa grantha prasiddhi ko prApta hue haiM / isI taraha namisAdhu dvArA rudraTa ke 'kAvyAlaMkAra' para racI gaI vRtti tathA mammaTa ke 'kAvyaprakAza' para mANikyacandraracita 'saMketa' TIkA aura guNaratnagaNi kRta 'sAradIpikA' ityAdi TIkAgrantha bhI prasiddha haiM, jaba ki siddhicandra kA 'kAvyaprakAzakhaMDana' eka TIkAgrantha hote hue bhI svatantra grantharUpa hone kA gaurava pAtA hai / vAgbhaTa dvitIya kA 'kAvyAnuzAsana' pA~ca adhyAyoM meM vibhAjita eka choTI-sI racanA hai / kintu usameM nATyacarcA ko chor3akara kAvyazAstrIya sabhI viSayoM kA nirUpaNa prApta hotA hai| usake prathama adhyAya meM kAvyahetu, kavizikSA, kAvyalakSaNa tathA kAvyaprakAra varNita hai| dvitIya adhyAya meM kAvyadoSa kAvyaguNa evaM rItiyA~ nirUpita haiM / tRtIya evaM caturtha adhyAyoM meM kramaza: arthAlaMkAra aura zabdAlaMkAra kA nirUpaNa hai tathA aMtima pA~caveM adhyAya meM rasanirUpaNa prApta hotA hai, jisameM rasasvarUpa, bhAvAdinirUpaNa, rasadoSa ityAdiviSayaka carcA kI gaI hai / samagra grantha para vAgbhaTa ne svayaM hI 'alaMkAratilakavRtti' nAma svopajJa TIkA likhI hai / kAvyAnuzAsana' ke prathama adhyAya meM "zabdArthoM nirdoSau saguNau prAyaH sAlaGkArau kAvyam"1 aisA kAvyalakSaNa diyA gayA hai jisameM pUrvaparamparA kA anusaraNa spaSTa hai / mammaTa'-hemacandra ke prabhAva meM hI vAgbhaTa ne kAvya meM guNa, alaMkAra evaM doSAbhAva kI bAtoM ko vizeSa ullekhanIya mAnA hai| tatpazcAt dUsare adhyAya meM doSanirUpaNa karane ke bAda vAgbhaTa guNoM kA nirUpaNa karate haiM / unhoMne kAnti ityAdi dasa guNoM kA svIkAra kiyA hai, jo isa prakAra haiM : kAnti, saukumArya, zleSa, arthavyakti, samAdhi, samatA, audArya, mAdhurya, ojas evaM prasAda / ' aha hama vAgbhaTa dvitIya ke anusAra ina dasa guNoM kA svarUpavicAra kareMge /

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259 vAgbhaTa dvitIya kA guNavicAra 1. kAnti : kAnti ujjvalatA ko kahate haiM, jisameM laukika artha kA atikramaNa na hotA ho / laukikArthAnatikrameNaujjvalyaM kAntiH / ' ise udAhRta karate hue vRtti meM vAgbhaTa ne 'sajalanibiDavastra0.....' ityAdi zloka diyA hai| vAgbhaTa ke isa kAntiguNa kA svarUpa vAmana ke zabdaguNa kAnti ke samAna hai / bhoja' evaM vAgbhaTa prathama bhI isa guNa kA svIkAra karate haiM lekina una donoM AcAryone bandhagata ujjvalatA kA spaSTa nirdeza kiyA hai, jo vAmana ne vRtti meM to ullikhita kiyA thA, kintu vAgbhaTa dvitIya meM isa bAre meM koI spaSTatA nahIM hai / 2. saukumArya : kaThoratA ke abhAva ko saukumArya kahate haiM / akAThinyaM saukumAryam / usakA udA. hai-'jinavaragRhe kaunteyasya....ityAdi', jo vRtti meM diyA gayA hai / vAmana meM zabdagata saukumArya guNa kA svarUpa aisA hI hai / unhoMne bandhagata ajaraThatva yAne komalatA ko saukumArya nAma diyA hai jisakA svIkAra zAyada vAgbhaTa ne akAThinya zabda se kiyA hai / vAmana ne arthaguNa saukumArya meM jo apAruSya kA vicAra kiyA hai vaha yahA~ abhipreta nahIM hogaa| 3. zleSa : zleSa kA lakSaNa isa prakAra hai yatra padAni parasparasphUrtAnIva, sa zleSaH / 11 arthAt, jahA~ para paraspara juDe hue-se hoM, vaha zleSa hai / jaise ki, 'jayanti bANAsura0. . .' ityAdi / isa guNa kA nirUpaNa vAgbhaTa prathama ke anurUpa hai / vAgbhaTa prathama ne kahA hai :- zleSo yatra padAni syuH syUtAnIva parasparam / 12 jahA~ pada bhinna hone para bhI mAno paraspara jur3e hue hoM aisA pratIta hotA ho, vaha zleSa hai / vAgbhaTa prathama ke TIkAkAra siMhadevagaNi ne yahA~ jo spaSTatA kI hai vaha dhyAnArha hai / ve kahate haiM- pRthagbhUtAnyapi padAni yatra syUtAnIvaikazreNiprotAnIva samastAnIva parasparaM bhavanti sa zleSaguNaH / 13 arthAt, jahA~ pada bhinna hone para bhI juDe hue-se hoM, eka zreNi meM grathitase hoM, mAno ki samAsa meM rakhe gae hoM aise dIkhate hoM use zleSa kahate haiM / yaha bAta vAmana ke zabdazleSa meM prApta hai hI / unhoMne bandhagata masRNatA ko zleSa kahA hai, jisameM aneka pada eka jaise dIkhate haiM / 4 arthavyakti : jahA~ sAralyena artha pratIta hotA ho vaha arthavyakti hai / yatra sukhenArthapratItiH sArthavyaktiH /

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260 Contribution of Jainas to Sanskrit and Prakrit Literature jaise 'bAle tilakalekheyaM...' ityAdi / vAgbhaTa kA yaha lakSaNa atispaSTa hai / AcArya bharata6 lokaprasiddha artha ke spaSTa varNana ko arthavyakti kahate haiM aura daNDI17 artha kI aneyatA ko arthavyakti mAnate haiM tathA vAmana8 ke anusAra artha kI spaSTa evaM turanta pratIti hotI ho vaha arthavyakti hai / vAgbhaTa kA nirUpaNa ina saba ke anurUpa hI hai / 5, samAdhi : anya kA dharma anyatra Aropita kiyA jAya use samAdhi kahate haiM / anyasya dharmo yatrAnyatrAropyate sa samAdhiH / 19 jaise 'ripuSu sahajatejaH puJja0. . .' ityaadi| yahA~ AcArya daNDI0 kA anusaraNa dIkhatA hai, kintu daNdI ke anusAra eka kA dharma anyatra Aropita hone meM loka sImA kA atikramaNa na ho yaha jarUrI hai / vAgbhaTa meM isa bAta kA koI nirdeza nahIM hai / yaha guNa sAdhyavasAnA lakSaNA para AdhArita hai isa dRSTi se vaha atizayokti alaMkAra ke bahuta najadIka hai| una donoM meM aMtara yaha hai ki atizayokti meM lokasImA kA atikramaNa hotA hai parantu samAdhi meM nahIM / daNDI kA samAdhiguNa arthagata hai", jaba ki bhoja ne ise zabdaguNa samAdhi kA lakSaNa batAyA hai / 22 vAgbhaTa prathama23 evaM vAgbhaTa dvitIya kA nirUpaNa daNDI tathA bhoja ke anurUpa hai phira bhI isa guNa ke zabdagatatva yA arthagatatva ke bAre meM donoM ne koI nirdeza nahIM kiyA hai| 6 samatA : bandhagata aviSamatA ko samatA kahate haiM / aviSamabandhatvaM samatA / 24 usakA udA. hai 'masRmacaraNapAtaM. . .' ityAdi / isa guNa kA lakSaNa vAmana25 ke arthagata samatAguNa ke anurUpa hI hai / vAgbhaTa prathama kA samatAguNa bhI isI svarUpa kA hai / 7 audArya : bandhagata vikaTatA audArya hai / vikaTabandhatvamaudAryam / jaise ki, 'vAcAlA . . .ityAdi' / AcArya vAmana ne zabdaguNa udAratA ko vikaTatvarUpa mAnA hai aura vRtti meM vikaTatA ko samajhAte hue nirdiSTa kiyA hai ki jisake dvArA bandhagata pada mAno nRtya karate hoM taba vargoM kI lIlAyamAnatArUpa vikaTatA ko udAratA kahate haiM / 28 bhoja ne bhI zabdaguNa audArya ko isI rUpa meM nirUpita kiyA hai / 8 mAdhurya : mAdhurya kA lakSaNa isa prakAra diyA gayA hai- yatrAnandamamandaM mano dravati, tanmAdhuryam / zRGgArazAntakaruNeSu krameNAdhikya (ka) m /

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vAgbhaTa dvitIya kA guNavicAra 261 arthAt, jahA~ mana se atizaya Ananda dravita ho use mAdhurya kahate haiM / zRMgAra, zAnta evaM karuNa meM usakA uttarottara Adhikya pratIta hotA hai / zRMgAra, zAnta tathA karuNa meM jo mAdhurya rahatA hai use udAhRta karate hue vAgbhaTa ne vRtti meM kramazaH ye zloka diye haiM / 1. "priyatamAvadanendu0 . . .' ityAdi / 2. 'yaiH zAntarAgarucibhiH . . .' ityAdi / 3. 'gRhiNI sacivaH . . .' ityAdi / isase pratIta hotA hai ki zRMgAra se unheM milana-zRMgAra abhipreta hogA, kyoMki, unhoMne vipralaMbhazRMgAraviSayaka udAharaNa alaga se nahIM diyA hai / mammaTa'ne milanazRMgAra, karuNa, vipralaMbhazRMgAra tathA zAnta isa krama se mAdhurya kI adhikAdhika utkRSTatA svIkAra kI hai jaba ki hemacandra ne milanazRMgAra, zAnta, karuNa tathA vipralaMbhazRMgAra meM mAdhurya kA uttarottara utkarSa varNita kiyA hai / vividha rasoM meM mAdhurya kI sthiti kA nirUpaNa vAgbhaTa ne hemacandra ke anusAra kiyA ho aisA lagatA hai parantu unhoMne vipralaMbhazRMgAra kA nirdeza nahIM kiyA hai / 9, ojas : vAgbhaTa ke isa guNa kA svarUpa mammaTa-hemacandra kI paramparA ke anusAra hai / unhoMne oja ko dIpti ke kAraNarUpa mAnA hai aura usakA sabase adhika prakarSa raudra rasa meM svIkAra kiyA hai / ve kahate haiM : dIptiheturojaH / vIrabIbhatsaraudreSu krameNa vizeSato ramyam / 33 arthAt, dIpti ke kAraNarUpa ojoguNa vIra, bIbhatsa tathA raudra meM kramazaH uttarottara adhika camatkRtipUrNa hotA hai| mammaTa - hemacandra meM prApta isa bAta kA spaSTa svIkAra vAgbhaTa meM pratIta hotA hai / vRtta meM ojoguNa ke adhikAdhika prakarSa ke jo udAharaNa prastuta kiye hai ve isa prakAra 1. 'zailottuGgataraGgavegagamana0. . .' ityAdi / 2. 'utkRtyotkRtya kRttiM . . .' ityAdi / 3. 'caJcadbhujabhramita0. . . .' ityAdi / yahA~ kramazaH vIragata ojas, bIbhatsagata ojas evaM raudragata ojas kA nirUpaNa hai / 10 prasAda : prasAda kA lakSaNa dete hue vAgbhaTa kahate haiM ki, jhagityarthArpaNena

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262 Contribution of Jainas to Sanskrit and Prakrit Literature cetovikAsajanakaH sarvarasaracanAtmakaH prasAdaH / 26 __ arthAt, jaldI se arthabodha hone ke kAraNa citta kA vikAsa karanevAlA evaM sabhI rasa tathA racanAoM meM rahanevAlA guNa prasAda hai / yahA~ jhagityarthArpaNa kA jo vicAra prApta hai vaha kuntaka7 ke sAtha sAmya rakhatA hai jaba ki citta ke vistAra kA janakarUpa evaM sabhI rasa aura racanAoM meM usa kI upasthiti kA svIkAra AnaMdavardhana38 ke a prasAdaguNa kA udA. vAgbhaTa ne 'paryAptapuSpastabaka0.....'-ityAdi diyA hai / isa taraha dasa guNoM kA svarUpa spaSTa karane ke bAda vAgbhaTa vRtti meM kahate haiM ki, iti daNDivAmanavAgbhaTAdipraNItA daza kAvyaguNAH / vayaM tu mAdhuryojaHprasAdalakSaNAMstrIneva guNAnmanyAmahe / zeSAsteSvevAntarbhavanti / 39 ___ arthAt, daNDI, vAmana, vAgbhaTa (prathama) ityAdi dvArA nirUpita dasa guNoM ko vAgbhaTa dvitIya apane tarIke se svatantrarUpa se lakSaNa dekara usakA svarUpa spaSTa karate haiM kintu svayaM to kevala mAdhurya, ojasma evaM prasAda ye tIna hI guNoM kA svIkAra karate haiM / __ vAgbhaTa dvitIya ke anusAra dasa guNoM ke svarUpaviSayaka jo carcA kI gaI hai usase spaSTa hotA hai ki, vAgbhaTa kA nirUpaNa sarvathA pUrvAcAryoM ke anurUpa hI hai / usameM kAnti, saukumArya, zleSa, arthavyakti, samAdhi, samatA evaM audArya ye sAta guNoM kA svarUpa unhoMne daNDI, vAmana yA vAgbhaTa prathama ke usa usa guNa kA svarUpa dhyAna meM rakhate hue kiyA hai jaba ki svayaM ko abhimata tIna guNa-mAdhurya, ojas evaM prasAda ke svarUpanirUpaNa meM unhoMne daNDI-vAmana Adi kA anusaraNa na karate hue Anandavardhana mammaTa hemacandra Adi dvArA puraskRta kAzmIrI paramparA kA hI anusaraNa kiyA hai / mAdhuryAdi tIna hI guNa mAnane kA Azaya yaha hai ki, anya guNa isI tIna guNoM meM aMtarbhUta ho jAte haiM / vRtti meM vAgbhaTa kahate haiM ki mAdhurya meM kAnti tathA saukumArya, oja meM zleSa, samAdhi evaM udAratA tathA prasAda meM arthavyakti evaM samatA guNa kA aMtarbhAva ho jAtA hai / isake samarthana meM ve nIce kI paGktiyA~ uddhRta karate haiMyadAha-'mAdhuryojaH prasAdAkhyAstrayaste na punardaza / kecidantarbhavantyeSu doSatyAgAtpare zritAH // anye bhajanti doSatvaM kutracinna tato daza | // '40 yaha uddharaNa mammaTa ke 'kAvyaprakAza' se hai / yahA~ pUrvAcAryoM ke dasa guNoM meM se kucha guNoM kA aMtarbhAva mAdhuryAdi guNoM meM hotA huA batAyA hai to kucha ko doSAbhAvarUpa mAnA hai aura kucha guNoM ko to doSarUpa bhI mAnA hai ataH mammaTa ko dasa guNa svIkArya nahIM hai|

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vAgbhaTa dvitIya kA guNavicAra 263 vAgbhaTa dvitIya ne mammaTa kA nAmanirdeza to nahIM kiyA hai phira bhI yaha suspaSTa hai ki unhoMne guNavicAra meM mammaTa dvArA svIkRta dhvanivAdI vicArasaraNi kA hI anumodana kiyA hai / guNavicAra ke upalakSya meM hI vAgbhaTa dvitIya ne rItivicAra diyA hai aura guNoM ke prayojaka varNa kauna se haiM yaha nirdiSTa kiyA hai / tadanusAra, vaidarbhIrIti ko unhoMne mAdhuryaguNayukta kahA hai / usameM mukhyatayA komala bandha, samAsa kA abhAva, Ta vargarahita anya vargoM ke varNa, unake pA~caveM varNa sahita prayukta hote haiM / yahA~ hrasva varNa ke sAtha Ate 'ra' evaM 'Na' varNa bhI prayogArha mAne gaye haiM / isI taraha ojoguNayukta rIti ko gauDIyA kahate haiM / ve kahate haiM ki, usa rIti meM ugratA, samAsa kI dIrghatA, saMyukta varNa, apane apane varga ke prathama aura tRtIya varNa ke sAtha Aye hue dvitIya aura catartha varNa tathA 'ra'kAra kA prayoga karanA cAhie / 42 tatpazcAt pAMcAlI rIti ko unhoMne prasAdaguNayukta mAnA hai aura usameM baMdha kI suzliSTatA tathA prasiddha padoM kA prayoga kiyA jAtA hai / 43 AcArya hemacandra ne guNavyaMjaka vargoM ke nirUpaNa dvArA vRttiyoM aura rItiyoM kA nirUpaNa gatArtha mAnA hai yahI bAta prakArAntara se vAgbhaTa meM bhI siddha hotI huI dRSTigocara hotI hai / hemacandra ne guNavyaMjaka varNoM se gatArtha rItitattva kA nirdeza bhI jarUrI nahIM mAnA hai, jaba ki, vAgbhaTa vaidarbhI Adi rItiyA~ kA nirdeza to karate haiM kintu usakA nirUpaNa unhoMne guNoM ke vyaMjaka varNa ke saMdarbha meM hI kiyA hai / ___ anta meM vRtti meM unhoMne kahA hai ki, kisIne to isa vaidarbhI Adi ko hI anukrama se upanAgarikA paruSA evaM komalA yaha tIna vRttiyA~ kahA hai / 45 yahA~ spaSTataH mammaTa kA nirdeza abhipreta hai / vAgbhaTa ne yahA~ nAmanirdeza kiye binA hI mammaTa'6 meM se uddharaNa diyA hai / ___ yaha samagra nirUpaNa paraMparAprApta hI hai, phira bhI dasa kAvyaguNoM kA svIkAra, mAdhuryAdi tIna guNoM ke apane abhimata lakSaNa tathA rItiyA~ ko svataMtra mahattva na dete hue bhI usakA nirUpaNa ina saba bAtoM se yaha pratIta hotA hai ki, vAgbhaTa meM eka ora daNDI Adi pUrvAcAryoM meM prApta bAtoM ke prati Adara hai to dUsarI ora dhvanivAdI paraMparA kA dRr3ha anusaraNa bhI hai / pAdaTIpa :1. kA0 zA0 (vAgbhaTa dvitIya)-adhyAya-1, pR0 14 / 2. kA0 pra0 (mammaTa) 1.4. A, pR0 13. tadadoSau zabdArthoM saguNAvanalaGkRtI punaH kvApi / 3. kA. zA. (hemacandra)-1.11, pR0 33- adoSau saguNau sAlaGkArau ca zabdArthoM kAvyam / 4. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 29 / / 5. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 29 / 6. kA0 sU0 vR0 (vAmana)- 3. 1. 25 evaM usa para vRtti aujjvalyaM kAntiH / bandhasyaujjvalatvaM nAma yadasau kAntiriti. . . . /

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264 Contribution of Jainas to Sanskrit and Prakrit Literature 7. sa0 kaM0 (bhoja) 1.69 B. yadujjvalatvaM bandhasya kAvye sA kAntirucyate / 8. vA0 laM0 (vAgbhaTa prathama) 3.5 B. yadujjvalatvaM tasyaiva sA kAntiruditA yathA / 9. kA. zA. (vAgbhaTa dvitIya) adhyAya-2, pR0 30 / 10. kA0 sU0 vR0 (vAmana) 3.1.22 evaM usa para vRtti ajaraThatvaM saukumAryam / bandhasyAjaraThatvamapAruSyaM yattatsaukumAryam / 11. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 30 / 12. vA0 laM0 (vAgbhaTa prathama)-3.12 A. 13. vA0 laM0 (vAgbhaTa prathama) 3.12ai upara siMhadevagaNi kI TIkA, pR0 36 / 14. kA0 sU0 vR0 (vAmana) 3.1.11 evaM usa para vRtti masRNatvaM zleSaH / masRNatvaM nAma yasminsati bahUnyapi padAnyekavad bhAsante / 15. kA0 zA0 (vAgbhaTa dvitIya) adhyAyaya-2, pR0 30 / 16. nA0 zA (bharatamuni) 16108 suprasiddhAbhidhAnA tu lokakarmavyavasthitA / yA kiyA kiyate kAvye sArthavyaktiH prakIrtyate // 17. kA0 da0 (daNDI )-1.73 A- arthavyaktiraneyatvamarthasya .... / 18. kA0 sU0 vR0 (vAmana) 3.1.24 evaM usa para vRtti arthavyaktihetutvamarthavyaktiH / / yatra jhaTityarthapratipattihetutvaM sa guNo'rthavyaktiriti / 19. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 30 / 20. kA0 da0 (daNDI). 1. 93 anyadharmastato'nyatra lokasImAnurodhinA / samyagAdhIyate yatra sa samAdhiH smRto yathA // 21. kA0 da0 (daNDI) 1.93 upara 'prabhA' TIkA, pR0 98 ayamarthaguNaH arthe arthAntarAropAt / 22. sa0 ke0 (bhoja)- 1.72 B samAdhiH so'nyadharmANAM yadanyatrAdhiropaNam / / 23. vA0 laM0 (vAgbhaTa prathama) 3. 11 A ' sa samAdhiryadanyasya guNo'nyatra nivezyate / 24. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 30 / 25. kA0 sU0 vR0 (vAmana) 3.1.12 / mArgAbhedaH samatA / 26. vA0 laM0 (vAgbhaTa prathama) 3.5. A __bandhasya yadavaiSamyaM samatA socyate budhaiH / 27. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 30 /

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vAgbhaTa dvitIya kA guNavicAra . 265 28. kA0 sU0 vR0 (vAmana)- 3.1.23 evaM usa para vRtti-vikaTatvamudAratA / bandhasya vikaTatvaM yadasAvudAratA / yasminsati nRtyantIva padAnIti janasya varNabhAvanA bhavati tadvikaTatvam / lIlAyamAnatvamityarthaH / 29. sa0 ke0 (bhoja)-1.70 A vikaTAkSarabandhatvamAryairaudAryamucyate / 30. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR. 30 / .31. kA0 pra0 (mammaTa) 8.69 A karuNe vipralambhe tacchAnte cAtizayAnvitam / 32. kA0 zA0 (hemacandra) 4. 2. 3 / drutihetu mAdhuryaM zRGgAre / / zAntakaruNavipralambheSu sAtizayam / 33. kA0 zA0 (vAgbhaTa dvitIya)- adhyAya-2, pR0 30 / 34. kA0 pra0 (mammaTa)-8.69 B, 8.70 A dIptyAtmavistRterheturojo vIrarasasthiti / / bIbhatsaraudrarasayostasyAdhikyaM krameNa ca / 35. kA0 zAla (hemacandra)- 8.5 / dIptiheturojo vIrabhIbhatsaraudreSa krameNAdhikam / 36. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 31 / 37. va0 jI0 (kuntaka) 1.31 / aklezavyaJjitAkRtaM jhagityarthasamarpaNam / rasavakroktiviSayaM yat prasAdaH sa kathyate / / 38. dhvanyA0 (AnaMdavardhana)-2-10 / samarpakatvaM kAvyasya yatta sarvarasAna prati / sa prasAdo guNo jJeyaH sarvasAdhAraNakriyaH // 39. kA0 zA0 (vAgbhaTa dvitIya) adhyAya 2, pR0 31 / 40. kA0 zA0 pra0 31 upara 'alaMkAratilakavatti'. 41. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 31 / mAdhuryaguNopayuktA vaidarbhI rItiH / asyAM ca prAyeNa komalo bandho'samAsaH, TavargarahitA nijapaJcamAkAntA vargAH, raNau husvAntaratau ca prayojyau / 42. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 31 / ojoguNayuktA gauDIyA rItiH / asyAM ca bandhauddhatyaM samAsadairghya saMyuktavarNatvaM prathamatRtIyAkAntau dvitIyacaturthoM yuktau rephaza kAryaH / . . 43. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 31 / prasAdaguNayuktA pAJcAlI / atra suzliSTo bandhaH prasiddhAni ca padAni / 44. kA0 zA0 (hemacandra) 4.4 upara 'viveka', pR0 290 / mAdhuryojaH prasAdavyaJjakeSu ca varNAdiSvabhihiteSu vRttayo rItayazcAbhihitA eva / tadvyatiriktasvarUpatvAttAsAm /

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266 Contribution of Jainas to Sanskrit and Prakrit Literature 45. kA0 zA0 (vAgbhaTa dvitIya) adhyAya-2, pR0 32 / 2. 4. saMdarbhasAhitya : nATyazAstra- (nA0 zA0)-bharatamuniviracita, saMpA0 DaoN0 tapasvI nAndI, prakA0 sarasvatI pustaka bhaMDAra, ahamadAbAda, prathamAvRtti, 1995 / kAvyAdarza-(kA0 da0) daNDIviracita saMpA0 zrI raMgAcArya reDDI zAstrI prakA0 prAcyavidyAsaMzodhanamaMdira, pUnA, dvitIya AvRtti, 1970 / 3. kAvyAlaMkArasUtravRtti- (kA0 sU0 vR0) vAmanaviracita saMpA0 DaoN0 becana jhA prakA0 caukhammA saMskRta saMsthAna, vArANasI, dvitIya saMskaraNa, 1976 / dhvanyAloka-(dhvanyA0) AnaMdavardhanaracita saMpA0 DaoN0 tapasvI nAndI prakA0 sarasvatI pustaka bhaMDAra, ahamadAbAda, prathama AvRtti, 1997-98 / 5. vakroktijIvita-(va0 jI0) kantakaracita saMpA0 DaoN0 nagendra prakA0 AtmArAma eNDa saMsa, dillI, 1955 / 6. sarasvatIkaMThAbharaNa-(sa0 kaM0) bhojaviracita saMpA0 zrI kedAranAtha zarmA evaM zrI vAsudeva lakSmaNa paNazIkara prakA0 kAvyamAlA-98, 1924 / / kAvyaprakAza-(kA0 pra0) mammaTaviracita saMpA0 zrI vAmanAcArya jhaLakIkara prakA0 bhAMDArakara orieNTala risarca insTiTyUTa, pUnA, saptama AvRtti, 1965 / 8. kAvyAnuzAsana-(kA0 zA0) hemacandraracita saMpA0 zrI rasikalAla parIkha prakA0 mahAvIra jaina vidyAlaya, mumbaI, prathamAvRtti, 1938 / vAgbhaTAlaMkAra-(vA0 laM0) vAgbhaTa prathamaracita saMpA0 DaoN0 satyavratasiMha prakA0 caukhambAvidyAbhavana, vArANasI, 1957 / 10. kAvyAnuzAsana-(kA0 zA0) vAgbhaTa dvitIyaracita saMpA0 paMDita zivadatta evaM kAzInAtha pAMDuraMga paraba prakA0 nirNayasAgara presa, bombe, dvitIyAvRtti 1995 / 000

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana niraMjanA vorA bhagavAn pArzvanAtha svAmI 23veM tIrthaMkara haiM / unakA samagra jIvana hI samatA aura karuNA kA mUrtimaMta rUpa thA / apane prati kiye gaye atyAcAra aura nirmama vyavahAra ko vismRta kara apane sAtha vaimanasya kA tIvra bhAva rakhane vAloM ke prati bhI sahadayatA, sadbhAvanA aura maMgala kA bhAva rakhane ke Adarza kA anupama citra bhagavAn kA carita prastuta karatA hai / bhagavAn pArzvanAtha ke viSaya meM saMskRta-prAkRta bhASA meM aneka caritrakAvya aura anya sAhitya kI racanA huI hai / saMskRta bhASA meM kavi vAdirAjakRta sargabaddha kAvya 'pArzvanAtha carita' isa viSaya meM eka mahattvapUrNa kRti hai / vItarAga sarvajJa dharmacakrI zrI pArzvanAtha ke anupama caritra kA, unake pUrvagaNoM ke sAtha kavi ne AlaMkArika bhASA meM caritra-citraNa kiyA hai / kavi aura racanA samaya : 'pArzvanAthacarita' kAvya ke aMta meM graMthaprazasti meM kavi ne apanI AcArya paraMparA aura racanA samaya ke bAre meM ullekha kiyA hai : zakAbde nagavAdhiraMghragaNane saMvatsare krodhane mAse kArtikanAmni buddhimahite zuddha tRtIyAdine / siMhe pAti jayAdike vasumatI jainIkatheyaM mayA niSpattiM gamitA satI bhavatu vaH kalyANaniSpattaye / / zaka saMvat 147 krodhana saMvatsarakI kArti kI sudI tRtIyA dina jabaki jayasiMha nAmakA rAjA pRthvI kA zAsana karatA thA usa samaya ukta vAdirAjasUri ne yaha bhagavAn jinendra kA caritra pUrNa kiyA thA / vaha Apa logoM ko kalyANa pradAna kareM // isa kAvya ke racayitA vAdirAjasUri draviDasaMgha ke antargata nandisaMgha (gaccha) aura asaMgala anvaya (zAkhA) ke AcArya the / inakI upAdhiyA~ SaTtarkaSaNmukha, syAdvAdavidyApati aura jagadekamallavAdI thIM / ye zrIpAladeva ke praziSya, matisAgara ke ziSya aura rUpasiddhi (zAkaTAyana vyAkaraNa kI TIkA) ke kartA dayApAla muni ke satIrtha yA gurubhAI the / lagatA hai vAdirAja inakI eka taraha kI padavI yA upAdhi thI, vAstavika nAma kucha aura rahma hogA para upAdhi ke vizeSa pracalana se vaha nAma hI bana gayA / zravaNavelA se prApta malliSeNa prazasti meM vAdirAja kI bar3I

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268 Contribution of Jainas to Sanskrit and Prakrit Literature hI prazaMsA kI gaI hai| vAdirAja kA yuga jaina sAhitya ke vaibhava kA yuga thA / unake samaya meM siddhAntacakravartI nemicandra, indranandi, kanakanandi, abhayanandi tathA candraprabhacarita kAvya ke racayitA vIranandi, karnATakadezIya kavi sna, abhinavapampa evaM nayasena Adi hue the / gadyacintAmaNi aura kSatracUDAmaNi ke racayitA oDayadeva vAdIbhasiMha aura unake guru puSpasena, gaMgarAja rAcamalla ke guru vijayabhaTTAraka tathA malliSeNaprazasti ke racayitA mahAkAvi malliSeNa aura rUpasiddhi ke kartA dayApAla muni inake samakAlIna the / viSayavastu : kAvya ke AraMbha meM kavi bhagavAn pArzvanAtha ko namaskAra karate hai : zrI vadhUnavasaMbhogabhavyAnaMdaikahetave / / namaH zrIpArzvanAtha dAnaveMdrArcitAmaye // yajeMdra dvArA pUjanIya carama kamala vAle, aura mokSa lakSmIrUpI vadhU ke navIna saMbhoga se utpanna huye apUrva AnaMda ko bhavyoM ke liye pradAna karane vAle jo zrI pArzvanAtha jinendra haiM, unheM hamArA bAra-bAra namaskAra hai / bAda meM kavi ne zrI pArzvanAtha ke pUrva bhavoM kA kramazaH AlaMkArika zailI meM varNana kiyA hai, aura aMtima sargoM meM bhagavAn pArzvanAtha ke janma-bodhi Adi kalyANakoM kA bhI vizada nirUpaNa kiyA hai| isa kAvya meM 23veM tIrthaMkara pArzvanAtha ke jIvana kA kAvyAtmaka zailI meM varNana kiyA gayA hai / kAvya 12 sargoM meM vibhakta hai / pratyeka sarga kA nAma varNyavastu ke AdhAra para diyA gayA hai| pahale sarga kA nAma aravindamahArAjasaMgrAmavijaya, dUsare kA nAma svayaMprabhAgamana, tIsare kA nAma vajraghoSasvargagamana, caturtha kA nAma vajranAbhacakravartiprAdurbhAva, pA~cave sarga kA nAma vajranAbhacakravartI cakraprAdurbhAva, chaThe kA vajranAbhacakravartiprabodha, sAtaveM kA vajranAbhacakravartidigvijaya, AThaveM kA AnandarAjyAbhinandana, navama kA digdevIparicaraNa, dazama kA kumAracarita, gyAharaveM kA kevalajJAnaprAdurbhAva aura bArahaveM kA bhagavanirvANagamana hai / / sarga ke nAma ke anusAra AraMbha ke sargoM meM bhagavAn pArzvanAtha ke pUrvabhava kA vizada nirUpaNa kiyA gayA hai / aMtima tIna sargoM meM bhagavAn pArzvanAtha kI bAlyAvasthA aura 'kazorAvasthA, kevalajJAna kI prApti aura nirvANagamana kA Alekhana hai / . kavi ne pArzvanAtha svAmI ke pUrvabhavoM kA vistAra se paricaya kAvya ke AraMbha meM diyA hai / suramya deza ke mahArAjA, unake maMtrI vizvabhUti kA vairAgya aura putra marubhUti kA maMtrI bananAAdi ghaTanAoM kA Alekhana hai / pArzvanAtha svAmI apane pUrvabhava meM marubhUti the / usake pazcAt kramaza: vajraghoSa hasti razmiveza, vajranAbhi, aura vajrabAhu ke putra AnaMda ke rUpa meM unakA janma

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 269 hotA hai / AnaMda ke rUpa meM janma dhAraNa karake tIvra vairAgya aura tapa se tIrthaMkara phala bAMdhakara aMta meM vizvasena rAjA kI rAnI brahmadattA ke putra ke rUpa meM avatAra dhAraNa karate haiM / kavi ne prathama, dvitIya aura tRtIya sarga meM kramazaH marubhUmi aura vajraghoSa hasti ke pUrvabhavoM kI nAnAvidha ghaTanAoM kA vistAra se varNana kiyA hai / yahA~ suramya deza, podanapuranagara, araviMdarAjA--marubhUti aura rAjA kA sneha aura vizvAsamaya saMbaMdha, kamaTha ke atyAcAra, marubhUti kA bandhuprema, araviMda rAjA kA svayaMbhUmuni se dIkSA lenA, marubhUti kA vajraghoSa hasti ke rUpa meM janma aura araviMdamuni se upadeza prApta kara vratoM kA pAlana karanA aura kRkavAku se kATane se svarga meM jAnA--svarga meM usakI sthiti-Adi prasaMgoM kA sucAru DhaMga se paricaya diyA gayA hai caturtha se navama sarga taka zrI pArzvanAtha svAmI ke razmivega, vajranAbhi aura AnaMda ke rUpa meM vyatIta kiye gaye pUrvabhavoM kA AkarSaka zailI meM Alekhana hai, cauthe sarga ke AraMbha meM hI sumeru parvata aura jaMbUdvIpa ke videhakSetra ke vijayAdha kI manohara pArzva bhUmi meM vidyudvega aura vidyunmAlA ke putra razmivega kA rAga, krodha, mAna, mAyA aura lobha se vimukta tathA jJAna se yukta * caritra kA nirUpaNa kiyA gayA hai / razmivega munivrata dhAraNa karate haiM aura pUrvabhava ke verI kamaTha, jisane ajagara kA deha dhAraNa kiyA thA-vaha use nigala jAtA hai / svargagamana ke bAda ve azvapura ke rAjA vajrakIrti ke putra vajranAbhi ke rUpa meM utpanna hote haiM / vajranAbhi ke liye cakraratna kA prAdurbhAva, digvijaya karake cakravartI rAjA bananA, cakravartI kA aizvarya aura bAda meM vajranAbhi kA vairAgya ina saba ghaTanAoM ke sAtha SaDRtuoM, yuddha, nagara, vana-upavana, jalAzaya, strI-puruSoM kA kAmayoga Adi kA AlaMkArika zailI meM suMdara varNana prastuta kiyA gayA hai / - isake bAda ayodhyA meM vajrabAhu ke AnaMda nAmaka putra ke rUpa meM utpanna ho kara marubhUti kA jIva, jinayajJa aura tapasyA dvArA tIrthaMkara ke sarva guNoM se yukta banatA hai / kavi ne yahA~ jaina dharma jinendra kI bar3I prazasti aura stuti kI hai / dasa-gyAraha aura bArahaveM sarga meM pArzvanAtha svAmI kA garbha meM AnA, unakA janmakalyANaka, indrAdi devoM dvArA meru parvata para bhagavAn kA abhiSeka aura pUjA, bAlyakAla, bhagavAn kA paMcAgnitapa ko kuttapa siddha karane ke liye jAnA, lakar3I meM se jalate nAga yugala ko bAhara namaskAra maMtra dvArA unako mukta karanA-tapasvI kA asara honA, vivAha ke liye pitA kA Agraha, pArzvanAtha svAmI dvArA vairAgya ke lie icchA pragaTa karanA, laukAMtika devoM kA pratibodha denA, bhagavAn kA tapakalyANaka aura pAraNA, asura ke rUpa meM kAmaTha ke jIva kA bhagavAn ko upasarga karanA, padmAvatI ke sAtha dharaNendra kA Agamana aura bhagavAn kI sevA karanA, bhagavAn kA jJAnakalyANaka, asura kA namra honA, samavasaraNa kI racanA, bhagavAn kI stuti, bhagavAn kA dharmopadeza, bhagavAn kA vihAra, mokSakalyANaka, indra dvArA stuti aura aMta meM graMthakartA kI prazasti ke sAtha yaha kAvyakRti samApta hotI hai /

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270 Contribution of Jainas to Sanskrit and Prakrit Literature kAvya prakAra : zrI pArzvanAtha carita kRti meM mahAkAvya ke aneka lakSaNa prApta hote haiM / usake nAmAbhidhAna kI dRSTi se yaha caritra kAvya hI hai / jaina tIrthaMkara zrI pArzvanAtha kA-pUrvabhavoM ke sahitacaritra aMkita hone se caritra--mahAkAvya hai, aisA vidvAnoM kA bhI abhiprAya hai / kAvya sargabaddha hai, aura bAraha sargoM meM vibhakta hai / mahAkAvya ke lakSaNoM ke anusAra graMtha kA AraMbha bhI bhagavAn pArzvanAtha kI stuti se hotA hai / vAdirAjasUri ne isa kRti ko pArzvanAtha jinezvara carita mahAkAvya kahA hai / aneka alaMkAroM se yukta zailI meM nagara, yuddha, strI, vana-upavana, prakRti, zItakAla, grISmakAla, varSAkAla Adi ke citrAtmaka varNana yahA~ milate haiM / upamA-upameya aura upamAna athavA virodhI sAdRzyamUlaka alaMkAroM-dRSTAMtoM ke Ayojana meM kavi kI kuzalatA ni:zaMka prazaMsanIya hai / kAvya ke AraMbha ke bAda 2, 3 aura 4 zlokoM meM zrI pArzvanAtha kI prazasti karate hue ve kahate haiM : hiMsAdoSakSayAteta puSpavarSazriyaM dadhuH agnivarSo ruSA yasya pUrvadevena nirmitaH / tapasA sahasA ninye hRdyakuMkumapaMkatAm / guravo'pi trilokasya gurordohAdivAdrayaH lAghavaM tUlavad yasya dAnavapreritA yayuH // kupita huye kamaTha ke jIva asura ne pUrva bhava ke vaira ke kAraNa jo bANa chor3e the ve jinake caraNoM kA Azraya pAte hI mAno hiMsA se utpanna huye doSoM ko naSTa karane ke liye hI puSpamAlA ho gaye, jo agni varSA kI thI vaha tapa ke prabhAva se sahasA manohArI kumakuma kA lepa ho gayA, bar3e bhArI jo patthara pheMke the ve tIna loka ke guru bhagavAn ke drohI ho jAne ke bhaya se hI mAno ruI ke samAna hala ke aura komala ho gaye / bhAvArtha apane vairI dvArA upara chor3e gaye bANoM ko jinhoMne phUloM kI mAlA ke samAna priya samajhA, Aga kI varSA ko kesara kA lepa mAna svAgata kiyA aura varSAye gaye pattharoM ruI ke samAna komala evaM halakA mAna kara kucha bhI paravAha nahIM kI / bAda meM kavi ne gaddhapiccha munimahArAja ratnakaraNDaka ke racayitA svAmI samaMtabhadra, naiyAyikoM ke adhIzvara aphalakadeva, anekAMta kA pratipAdana karanevAle siMha AcArya, sanmati prakaraNa ke racayitA sanmati, munirAja, tirasaTha zalAkA puruSoM kA caritra likhane vAle zrI jinasenasvAmI, jIvasiddhi ke racayitA anaMtakIrti muni, mahAtejasvI vaiyAkaraNa zrI pAleyakIrti muni kavi dhanaMjaya, tarkazAstra ke jJAtA anaMtavIrya muni, zlokavAtikAlaMkAra ke racayitA zrI vidyAnaMda svAmI caMdraprabhacarita ke kartA vIranaMdisvAmI Adi vidvadjanoM kA bar3e Adara se aura ahobhAva se smaraNa kiyA hai / isake bAda aneka alaMkAroM se yukta zailI meM nagara, yuddha, strI, vana-upavanaprakRti, zItakAla, grISmakAla, varSAkAla Adi ke citrAtmaka varNanoM ke sAtha zrI pArzvanAtha svAmI ke caritra kA nirUpaNa kiyA hai /

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 271 mahAkAvyocita lakSaNa : kRti ke pratyeka sarga ke aMta meM kavi ne "zrI pArzvanAtha jinezvaracarite mahAkAvye... nAma...sarga..." isa taraha ullekha karake zrI pArzvanAtha caritra ko mahAkAvya kahA hai / bhAmaha, daMDI, vizvanAtha, rudraTa, hemacaMdrAcArya Adi vidvAnoM ne alaga alaga tarIke se mahAkAvya kI vibhAvanA aura svarUpa prastuta kiyA hai / aneka kaviyoM ke prayogoM aura aneka AcAryoM ke mata-matAntaroM tathA siddhAnta nirUpaNa ke phalasvarUpa saMskRta mahAkAvya kA rUpa uttarottara vikasita hotA gayA aura vaha naye prabhAvoM kA grahaNa karatA gayA / isa samaya 'saMskRta mahAkAvya' kahane se usake varNya-viSaya aura prabandhAtmaka rUpa-vidhAna kA jo citra sAmane AtA hai usakA varNana kucha isa prakAra kiyA jA sakatA hai / mahAkAvya sargabaddha honA cAhie aura usakA kathAnaka na bahuta lambA aura na bahuta choTA honA cAhie / kathAnaka nATaka kI saMdhiyoM kI yojanA ke anusAra isa prakAra saMyamita ho ki vaha samanvita prabhAva utpanna kara sake / usameM eka pradhAna ghaTanA AdyopAnta pravAhita hotI rahe jisake cAroM ora se anya upapradhAna ghaTanAe~ Akara usameM paryavasita hotI raheM / kathAnaka utpAdya-anutpAdya aura mizra tInoM prakAra kA ho sakatA hai| mahAkAvya kA nAyaka dhIrodatta sadvaMzotpanna ho / yaha kSatriya yA devatA ho to adhika acchA hogA / nAyaka kA pratinAyaka bhI bala-guNa-sampanna honA cAhie; tabhI to use parAjaya dene meM nAyaka kI mahattA hai| anya aneka pAtroM kA honA bhI jarUrI hai / nAyikAoM kI carcA zAstrakAroM ne mahAkAvya ke lakSaNa ginAne meM nahIM kI hai para koI mahAkAvya aisA nahIM hai jisameM nAyikA kI mahattvapUrNa bhUmikA na ho / mahAkAvya meM kathAnaka ke irda-girda anekAneka vastu-vyApAroM kA varNana nitAnta Avazyaka hai / lakSaNAkAroM ne inakI pUrI sUci ginA dI hai / saMskRta ke alaMkRta mahAkAvya kA pradhAna lakSaNa hai ki usameM ghaTanA-pravAha cAhe kSINa ho para alaMkRta varNanoM kI pradhAnatA hogI / nATaka ke samAna saMskRta ke mahAkAvyoM meM bhI bhAva-vyaMjanA pradhAna tattva hai| bhAvoM ko paripakva banAkara rasa kI yojanA avazya karanI hotI hai / rasa kI utpatti pAtroM aura paristhitiyoM ke samparka, saMgharSa aura kriyA-pratikriyA se dikhAI jAtI hai| zrRMgAra, vIra aura zAMta rasoM meM se koI eka rasa pradhAna hotA hai / anya sabhI rasa sthAna-sthAna para gauNa rUpa meM prakaTa hote rahate haiM / mAnavIya ghaTanAoM aura vyApAroM ke atirikta mahAkAvya meM amAnavIya aura alaukika tattvoM kA samAveza bhI avazya karAyA jAtA hai / atiprAkRta ghaTanAoM aura kriyAkalApa kA pradarzana kahIM devatAoM ke dvArA karAyA jAtA hai to kahIM dAnavoM ke dvArA aura kahIM ina donoM se bhinna yoni ke jIvoM dvArA, jaise-kinnara, gandharva, yajJa, vidyAdhara, apsarA Adi / mahAkAvya meM vividha alaMkAroM kI yojanA hotI hai, usakI zailI garimApUrNa aura kalAtmaka hotI hai| usameM vividha chaMdoM ke prayoga kA vidhAna hotA hai aura usakI bhASA usakI garimAmayI

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272 Contribution of Jainas to Sanskrit and Prakrit Literature udAtta zailI ke anurUpa tathA grAmya zabda-prayoga doSa se mukta hotI hai / ___ saMskRta mahAkAvya kA uddezya dharma, artha, kAma, mokSa ina cAroM phaloM kI prApti hai / zrI pArzvanAtha carita meM mahAkAvya ke kaI lakSaNa vidyamAna haiM / vaha sargabaddha racanA hai, kathAvastu sarvAdhika khyAtiprApta hai; kAvyanAyaka bhAratIya saMskRti ke mUlAdhArarUpa yuga puruSa hai, bhASA sAhityika, grAmyatvadoSarahita, pAMDityapUrNa, prAMjala aura praur3ha hai; jIvana kI vividha avasthAoM aura anubhUtiyoM kA citraNa yahA~ prApta hai; prakRti ke aneka dRzyoM aura vastu varNanoM se alaMkRta hai; alaMkAroM kI vizada yojanA hai aura jIvana ke carama uddezya kI mahAn siddhi kI ucca bhUmi para zAntarasa meM usakA paryavasAna hotA hai / isa taraha mahAkAvya ke lakSaNoM se saMpanna hone ke sAtha 'zrI pArzvanAtha ke aneka pUrvabhavarUpa avAntara kathAoM ke sahita unake caritra kA varNana kiyA gayA hai|' anya mahAkAvyoM meM samAnarUpa se jo kucha vizeSatAe~ pAyI jAtI haiM, ve saba zrI pArzvanAthacarita meM bhI haiM / jaise tIrthaMkaroM kI stuti se kAvya kA prAraMbha honA, pUrva kaviyoM aura vidvAnoM kA smaraNa, sajjana-prazaMsA, durjana-nindA, kAvya-racanA meM preraNA aura sahAyatA karanevAloM kI stuti, vinamratA-pradarzana, kAvya-viSaya ke mahattva kA varNana, caritra-nAyaka aura unase sambandhita vyaktiyoM ke vibhinna bhavAntaroM kA varNana, kathA ke Avazyaka aMga ke rUpa meM yahA~ bhI prApta hotA hai / bhavAntara varNana kA mukhya kAraNa jainoM kI karma-phala prApti meM acala AsthA hai / pariNAma svarUpa yaha kAvya romAMcaka zailI se yukta hone para bhI vairAgyamUlaka aura zAntarasa paryavasAyI hai / ina mahAkAvya kA uddeza jaina tIrthaMkara ke caritra varNana se jainadharma kA pracAra karane kA hai tathApi unameM prema aura yuddha kA varNana paryApta se adhika mAtrA meM milatA hai / prAkRtika vastuoM -prabhAta, saMdhyA, rajanI, candramA, nadI, sAgara, parvata Adi se lekara striyoM ke aMga-pratyaMga-mukha, keza, nAka, A~kha, adhara, uroja, bAhu, trivalI, uru, pAda Adi ke rasapUrNa varNana meM kavi kI ruci pragaTa hotI hai / avasara milane para rati krIDA varNana se bhI mukha nahIM mor3A hai| isI taraha yuddha-varNana meM bhI unhoMne raNa-prayANa se lekara usake samasta kauzaloM kA varNana AyudhoM ke nAma ginAte hue kiyA hai / apane dharma ke pracAra ke prati atyadhika sajaga hote hue bhI jaina kaviyoM ne jIvana kI vAstavikatAoM kI upekSA nahIM kI hai / caritranAyaka ke jIvana ke Alekhana meM parivartana karanA saMbhava nahIM thA, isaliye zAyada apanI kalpanAoM se pracura varNana karake apanI kavitvazakti kA paricaya diyA hai / prema aura yuddha ke varNana meM kalpanAcitra aura atizayoktipUrNa Alekhana bhI milate haiM / kavi ne dhArmika aura sAhityika AdarzoM kI pRSThabhUmi kI sImAoM meM rahakara, apane pAtroM aura caritranAyaka kI paraMparAgata vizeSatAoM ko citrita karane meM kAfI saphalatA pAyI hai / vAgvidagdhatA aura mArmika Alekhana se pAtroM kA nirUpaNa hRdayagrAhI aura prabhAvaka banA hai / jaise eka citrakAra do-tIna bAra ke tulikA-saMcAlana se eka sajIva citra prastuta karatA hai, isI taraha

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 273 kavi ke caritrAMkana se caritra kA eka hUbahU citra ubharatA hai / apanI urvara kalpanA ke sahAre kavi aisI upamAoM yA utprekSAoM kI sahAyatA lete haiM ki pAtra sajIva ho uThate haiM-mAnoM cakSugocara hI lagate haiM / caritroM ke aise rUpAMkana meM kavi kI pratibhA nikhatI hai| kabhI kabhI viziSTa pAtroM ke pracalita AdarzoM ko pAtra meM Aropita karate haiN| jaise azvapura ke rAjA vajravIrya kA sarvaguNa saMpannatA isa taraha pragaTa kI gaI hai - pravartite yatra guNodayAvahe yAgasi mAnavehitA / navahitA kAnta mado na vaibhavA na vai bhavAti prathayaMti jaMtavaH // vizeSa vAdI viduSAM manISito nirasya doSAnaSit purottamam / tadaSa yaM saMjJadi vajravIrya inyudAharaMti zrutavama'vadinaH // (sarga 4-67, 68) ...isa prakAra nAnA guNoM se zobhita usa azvapura kA svAmI, vidvAnoM meM zreSTha rAjA vajravIrya thA, jisane apane zAsanabala se usa pura ke samasta doSa dUra kara diye the / jisa samaya guNoM kA bhaMDAra. dayA kA AgAra. paNyazAlI vaha rAjA rAjya kara rahA thA usa samaya logoM kI icchAyeM navIna navIna abhISTa padArthoM ke A jAne se pUrNa ho gaIM thI / unakA vaibhava-pravAha bar3ha gayA thA / isalie usake rAjya meM nivAsa karanevAle logoM ne vaibhava kI pIr3A kabhI bhI na sahI thI'dhana hai aura abhISTa padArtha nahIM milate' isa prakAra kA avasara unhoMne kabhI na pAyA thA / pAtra kA caritra-vikAsa : usake pAtra jo vIra haiM, ve janma se hI vIra haiM, jo dhArmika prakRti ke haiM, ve janma se hI dhArmika haiM / jo duSTa haiM, ve janma se hI duSTa haiM / unake caritra kI rUpa rekhA pahale se nirdiSTa hotI hai, unakI hara kriyAoM se unakI vahI nizcita vizeSatA hI nikhara kara sAmane AtI hai| taba bhI AraMbha meM marubhUti aura kamaTha ke pAtroM kA caritra-vikAsa alabatta nizcita dizA meM hI pratIta hotA hai / kamaTha ke pAtra kI duSTatA janmAMtara meM bhI usI rUpa se pratIta hotI hai, jaba marubhUti ke pAtra meM kaI caDhAva-utAra dIkhate haiM / usake pAtrAlekhana meM vIratva aura dhArmikatA ke viSaya meM hAsa, vikAsa aura vRddhi ke liye avakAza diyA gayA hai / kavi hara pAtra ko vyaktigata vaiziSTya se samanvita karane kA prayatna karate haiM / prApta paristhiti aura ghaTanAoM meM pAtroM kI vividha manodazAoM kA citraNa bhI kiyA hai / jaise marubhUmi hAthI kA janma letA hai taba munivacana ke upadeza sunane ke pahale kA usakA rudra-rUpa, prakRti kI kaThoratA aura munivacana sunane ke bAda parivartita svabhAva kI komalatA kA hRdayasparzI nirUpaNa huA hai / varNanakalA : kavi ne pAtra, paristhiti, prakRti Adi kA kalpanAmaMDita Alekhana kiyA hai /

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274 Contribution of Jainas to Sanskrit and Prakrit Literature nArI-sauMdarya kA varNana : prAcIna mahAkAvyoM kI taraha yahA~ bhI kavi ne nArI-sauMdarya kA varNana kiyA haiM / nArIsauMdarya puruSa ke premodreka kA kAraNa banatA hai, jisase aneka ghaTanAyeM aura kArya-vyApAra prasUta hote haiM / prAyaH pAraMparika upamAnoM kA hI sauMdaryavarNana meM upayoga hotA hai / pratyeka nArI caMdramukhI aura pIna-payodharoM vAlI hai| usake netra kamaladala jaise aura cAla matta gaja kI bhA~ti hai, strIaMgoM kA phuTakara varNana karane ke atirikta kavi ne nakha-zikha varNana bhI kiyA hai / vaha eka prakAra se rUDhibaddha sauMdarya-varNana hai / zarIra ke aMga-pratyaMga kA kramika varNana paraMparAyukta sAdRzyamUlaka aprastutoM ke mAdhyama se kiyA jAtA hai / devAMganAoM dvArA tIrthaMkara ko janma denevAlI vizvasena rAjA kI rAnI sagarbhA brahmadattA ke sauMdarya aura aMga-pratyaMga kA varNana isa taraha huA hai yantramasyati satImimAM vRSAt kiyacca sadRzaM mRgIdRzaH / saMhatiH svayamiyaM hi tAvatAmekazastava padaM hi ye guNAH // 68 // naizameva nayanAbhirAmayA badhyate navasudhAruce rucA / vidyayeva niravadyavRttayA cetasaM ca sudRzA jagattamaH // 69 / / subhruvo nu vadanena baMdhunA padmasAravijayI nizAkaraH / saMvibhAgavidhineva yattayoH kAMtisaMpadubhayoH pravartate // 70 / / mukhyasaurabhasamIrasaMgataspaMditAdharasarAgapallavA / nirmalAsmitasudhAnavodgamA sparddhate madhuvanazriyA vadhUH // 71 // nayanoM ko manohara laganevAlI caMdramA kI cAMdanI se to kevala rAtri kA hI aMdhakAra naSTa hotA hai paraMtu isa mahArAnI ke darzana to jisa prakAra nirdoSa cAritra se bhUSita vidyA se citta aura saMsAra--saba jagaha kA aMdhakAra naSTa ho jAtA hai usI prakAra saba aMdhakAra naSTa ho gayA // 6869 // suMdara bhrukuTIvAlI mahArAnI ke mukha ke sAtha sAtha hI caMdramAne kamalavana ko jItA thA isIliye mAnoM ina (caMdramA aura isa rAnI ke mukha) kI kAMtirUpI sampatti barAbara hai / bhAvArtha jisa prakAra caMdramA kI kAMti hai usI prakAra isa mahArAnI ke mukha kI bhI hai // 70 // isa rAnI ke lAla adhara pallava, mukha kI sugaMdhita pavana se kA~pa rahe haiM / nirmala muskarAhaTa rUpI sudhA kA prasava kara rahe haiM isalie madhuvana kI lakSmI ke sAtha yaha spardhA hI mAno kara rahI hai aisA mAlUma par3atA hai // 71 // isake bAda rAnI ke stana, uruyugala, nakha Adi kA varNana kramazaH milatA hai, jo paraMparAgata prakRti varNana : mahAkAvya meM prakRtivarNana ke liye bhI z2yAdA avakAza rahatA hai /

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 275 mahAkAvya meM prAkRtika dRzyoM aura vastuoM kA varNana prAyaH AlaMbanarUpa meM, uddIpanarUpa meM, alaMkArarUpa meM, vastugaNanA ke rUpa meM aura pratIka yA saMketa ke rUpa meM kiyA jAtA hai / isa mahAkAvya meM prakRti kA adhikatara varNana AlaMkArika yojanA ke aMgarUpa meM yA pUrvasthita bhAva kI uddIpti ke sahAyaka ke rUpa meM huA hai / prastuta ke varNana meM kavi ne jina aprastutoM kA sahArA liyA hai, unameM prAkRtika upAdAnoM kI mAtrA bahuta adhika hai / mukha, alaka, nayana, nAsika, daMta, adhara, stana Adi kA varNana karate samaya kavi paraMparA anusAra candramA, kamala, sUrya, bhramara, nAga, mRga, mIna, bimbAphala, pallava, vela Adi se upamita karate haiM / kavi ne vyakti yA aMga-vizeSa, ghaTanAvizeSa yA prasaMga vizeSa ko prabhAva-samanvita banAne ke liye prakRti ke upamAnoM se sahAyatA lI hai / kahIM kahIM kavi ne isase varNya viSaya ko citrAtmaka yA tAdRza banAne meM saphalatA bhI milI hai / prakRti-varNana meM prAkRtika padArthoM ke nAmoM kI lambI sUci dene se kavi kI bahujJatA prakaTa hotI hai, lekina yaha kavikarma kI saphalatA nahIM hai / kabhI kabhI prakRti-varNana uddIpana ke rUpa meM aura kabhI ghaTanAoM kI pRSThabhUmi ke rUpa meM bhI kiyA hai / vasaMta aura varSARtu meM prakRti uddIpanavibhAva kisa taraha banatI hai isakA varNana prAyaH milatA hai / kabhI kabhI prakRti meM mAnavIya bhAvoM kA AropaNa bhI kiyA gayA hai, vahA~ prakRti sajIva sI ho uThatI hai / Rtu-parivartana ke saMdhikAla ko bhI kavi ne caturAI se Alekhita kiyA hai / zizira kI vidAi aura vasaMta ke Agamana ke samaya kA varNana bar3A hI mArmika aura caturAIpUrNa hai / (pR0 176 zloka 27 pR0 177 zloka 30) vasaMta, grISma Adi RtuoM kA bhI vistRta varNana yahA~ upalabdha hai / yahA~ kavi upamA, rUpaka yA utprekSA kI sahAyatA se varNya viSaya ko prabhAvaka banAne kI koziza karate haiM / pA~caveM sarga meM saba RtuoM kA AlaMkArika varNana hai / kAmadeva ke lokavijaya ke utsavarUpa vasaMta Rtu kA varNana karate hue kavi kahate haiM bhuvanaikajayotsavAya kaMtoriva gIjanamaMgalasvanaudhaiH madhunA vidhinArpitAMkurazrIrajaniSTa drumayaSTipAlikAsu // (sarga-5, 45) vaMsata Rtu ke prabhAva se jo vRkSarUpI yaSTipAlikAoM (dhvajA daMDa ko thAmane vAlI auratoM) para nAnA aMkura rUpI lakSmI dIkhane lagI aura bhramarIrUpI striyoM ke samUha apane zabdoM se maMgala gIta gAne lage to unase mahArAja kAmadeva ke lokavijaya kA utsava sarIkhA mAlUma hone lagA / RtuoM ke atirikta kavi ne prakRti ke anya svarUpa jaise sarovara, nadI, pahAr3a, vana, sAgara, sUryodaya, caMdrodaya, saMdhyA, rAtri Adi kA bhI varNana kiyA hai /

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276 Contribution of Jainas to Sanskrit and Prakrit Literature ina saba meM adhikAMza varNana paripATI ke anusAra hai, taba bhI kahIM kahIM kavi kI sUkSma nirIkSaNazakti aura Urvara kavikalpanA kA bhI paricaya milatA hai / - pratyeka RtukAla meM prakRti meM sRSTi meM honevAle parivartana kA varNana to prAyaH milatA hai| lekina yahA~ kavi ne prakRti ke uparAMta manuSya prANiyoM aura vAtAvaraNa kA bhI alaga-alaga RtuoM ke Agamana se prabhAvita hone kA varNana kiyA hai, jo kavi kI sUkSma dRSTi kA paricAyaka hai| jaise zizira Rtu kA prabhAva isa prakAra varNita hai - maNidIdhitidIpikAprakAze nizi kAlAgurupiMDadhUpagarthe / vinivezitahaMsatUlazayyApuline garbhagRhe sahemabhittau // 40 // avataMsitamAlatIsugaMdhibilasatkuMkumapaMkAdigdhagAtraH / vanItAbhujapaMjaropagUDho yuvarAjaziziraM sa niviveza // 41 // aise ramaNIya samaya meM mAlatI kI sugaMdhi se sugaMdhita, kuMkuma kI paMka se lipta, yuvarAja vajranAbha apanI pyArI kaMtAoM ke bhujapaMjaroM se baddha huye maNikiraNoM ke prakAza se prakAzita, kAlAguru ke dhUpa se dhUpita, hema kI bhittiyoM se viziSTa bhItare ghara meM haMsa ke samAna zveta rUI kI zayyA para zizira Rtu kA AnaMda lene lage // 40-41 / / jaise varSARtu kA prabhAva isa prakAra varNita hai - abhimAnamudasya mastake kAmadizaM na dadhau savastuke kA / vanitAM mumucunizamya ke kAmapi meghAgamajAM mayUrakekAm // 96 / / usa samaya aisI koI strI na thI jo apane abhimAna ko tilAMjali de kAma kI AjJA kA pAlana na karane lagI ho aura aisA koI puruSa na thA jo varSARtu kI sUcanA denevAle mayUroM kI hRdayahAriNI vANI ko zravaNa kara apanI strI ke pAsa na AyA ho / / Rtu parivartana ke saMdhikAla ko bhI cAturI se Alokita kiyA hai RtunA samayena tena tIvrAdiva padmAdhipanaMdanaprabhAvAt / vijahe valayaM dizAmazeSa kRtapadmAlayavaibhavakSayeNa // 42 // zizirastaruSaMDaviplavAnAM sa vidhAtA kva nu vartate durAtmA / paTukokilakUjitairvasaMto vanamityAhvayatIva saMpraviSTaH // 43 / / padmAlayoM (sarovara) ke vaibhava ko naSTa karane vAle usa zizira Rtu ne jyoMhI padmAdhipanaMdana (vasaMta) ko Ate huye dekhA to bhaya se zIghra hI samasta dizA vidizAoM ko chor3akara vaha bhAga gayA, aura usake bAda hI "are ! vRkSakhaMDoM ko toDanevAlA vaha durAtmA hiMsaka zizira kahA~ gayA ?" isa prakAra ke vacanoM ko kokiloM ke zabdoM se kahate huye ke samAna vasaMta zIghra hI

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 277 vana meM praviSTa ho gayA / nagara varNana : isake atirikta vastu-varNana-arthAt deza, nagara, krIDA, durga, senA, yuddha kI taiyArI aura yuddha Adi kA citropama aura prabhAvazAlI nirUpaNa kavi ne kiyA hai / kRti ke AraMbha meM araviMda rAjA ke podanapuranagara kA varNana isa taraha diyA hai : vedIratnaprabhotkIrNAH prAsAdAH yatra pAMDurAH / seMdracApazaramedhavibhramaM sAdhu vibhrate // gRhAgronnataratnAnAM sphuraMtyo razmisUcayaH / divA'pi yatra kurvati zaMkAmulkAsu pazyatAm // AstIparNA viparNiyatra kayyamANikyarociSA / prAptA bAlAtapeneva vyomapAtheyalipsayA // yatraMdranIlanirmANagRhabhittIrupAsthitAH / hemavarNAH striyo bhAMti kAlAbdAniva vidyutaH / / bhavanottaMbhitA yatra patAkAH pItabhAsurAH bhAvayaMtyadhane vyomni kSaNadIdhitivibhramam // hariMnmaNimayAraMbhAmunmayUkhAM jighitsayA / dUrvakarudhiyA yatra vatsA dhAvaMti dehalIm // (sarga-1, 58 se 63) vedi gRha ke ratnoM kI prabhA se vyApta jahA~ ke prAsAda apanI kAMti se indradhanuSa se sahita zaratkAlIna megha kI zobhA ko dhAraNa karate haiM / gharoM ke unnata agrabhAga meM lage huye ratnoM kI camakatI huI kiraNeM dina meM bhI dekhanevAloM ko apane meM bijalI kI zaMkA karAtI haiM / vikrI ke liye rakkhe huye mANikyoM kI lAla lAla kiraNoM se vyApta vahA~ kA jauharI bAjAra aisA mAlUma par3atA hai mAnoM AkAza-mArga meM gamana karane se pahile pAtheya (rAste meM khAne kA sAmAna) ko grahaNa karane kI icchA se lohita navIna sUraja hI vahA~ AyA ho / suvarNa ke samAna pIta varNavAlI striyA~ jaba kabhI vahA~ kI indranIla maNiyoM se nirmita gRhabhittiyoM para Akara upasthita hotI haiM to unakI nIle meghoM ke pAsa camakanevAlI bijaliyoM kI sI zobhA hotI hai / __usa nagara ke gharoM para dhvajAyeM jagamagAte huye pIle varNa kI sI haiM so jisa samaya ve pavana ke pratApa se idhara udhara phaharAtI haiM to binA megha ke hI AkAza meM bijalI ke camakanekA saMdeha karA detI haiM arthAt bijalI kA aura unakA raMga eka samAna hone se loga megha rahita AkAza

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278 Contribution of Jainas to Sanskrit and Prakrit Literature meM unheM bijalI samajha sazaMka ho jAte haiM / usa nagara ke gharoM kI dehaliyA~ cama camAte huye maNiyoM kI banI huI haiM isaliye vahA~ ke bachar3e (gAyoM ke choTe bacce) unheM hare hare dUrvA ke aMkura samajha khAne ke liye daur3ate haiM / yuddha ke varNana meM kavi ne amita utsAha batAyA hai| ahiMsA-mUlaka jaina dharma ke unnayana aura prasAra ke uddezyavAle aura zrI pArzvanAtha tIrthaMkara ke caritracitraNa karate hue kAvya meM yuddha kA varNana kvacit aprastuta lagatA hai / lekina yuddha kI vibhISikA kA pratyakSa paricaya dekara kavi ne ahiMsA kA mahattva nirdezita kiyA hai, aisA hama mAna sakate haiM / yuddha ke varNanoM meM ekarUpatA aura punarAvRtti bhI hai hI / astra-zastra ke nAma, senA kA yuddha ke liye prayANa, yuddha ke prasaMga Adi meM ekarUpatA hone para bhI vIrarasa kA utsAhapreraka Alekhana huA hai / kavi kI zabda yojanA aura varNAnuprAsa kA kauzalya bhI isameM sahAyaka hotA hai / vajranAbha rAjA kI vijayayAtrA kA suMdara varNana chaThe sarga ke AraMbha meM milatA hai / dharma-ciMtana : ____nIti upadeza aura jainadharma ke siddhAMtoM kA mAhAtmya batAnevAlI kaI sUktiyA~ bIca bIca meM bikharI paDI haiM / hatavartipadhAyi mAnasaM timiraM tatparimArjanaM vacaH / gurubaMdhujanopadarzitaM kathamullaMghayamato hitaiSiNAM // (sarga-7, 84) __ mAnasika aMdhakAra-ajJAna (moha) bar3A hI prabala hotA hai vaha acche bure kA vicAra nahIM karane detA / usako dUra karane meM tela aura battI kA dIpaka kAma nahIM detA / usako dUra karane vAle to guru aura baMdhuoM ke hitakArI vacana hI hote haiM isaliye jo apane hita ko cAhane vAle haiM-sukha se rahanA cAhate haiM unheM apane bar3e logoM ke vacana kabhI na TAlane cAhiyeM unakA kabhI bhI ullaMghana karanA ucita nahIM / jahi kopamapAyakAraNaM jahi prauDhAMgadamaM madoddhatim / / gajarAja ! jahIhi matsaraM tvamamaitrI ca jahAhi dehibhiH // 11 // isake sivAya tumheM yaha bhI ucita hai ki jIva kA sarvathA nAza-ahita karane vAle kopa ko chor3o, praur3ha aMgoM kI damana karane vAlI madonmattatA ko tilAMjali de do, dUsaroM se IrSyA karanA chor3a do aura samasta prANiyoM ke sAtha zatrutA karane se bhI bAja A jAo saba ke sAtha mitratA kA vyavahAra karanA prAraMbha kara do / / yadi priyAsAdyadi nAzi yadyalaM guNacchide yadhupatApasaMghaye / anAtmanInaM tata eva tarhi tad vRthaiva dhigdhige viSayonmukhaM sukham // 76 // viSayajanya sukha parAdhIna hai, naSTa ho jAnevAlA hai, guNoM kA nAza kara detA hai, pazcAtApa karAtA hai aura ata eva AtmA kA vairI hai isaliye use bAra bAra dhikkAra hai /

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zrI vAdirAjasUrikRta pArzvanAtha carita kA sAhityika mUlyAMkana 279 avivicya kriyA naiva zreyase balinAmapi / gajo'pi nipatet garte vRttastamasi caryayA // 84 // binA soce samajhe kAma karane se balazAlI puruSoM kA bhI kalyANa nahIM hotA, dekhiye ! aMdhakAra meM calane se hAthI gaDDhe meM gira par3atA hai / azakyavastuviSayaH pratyavAyakRdudyamaH / aMghriNA kramato'pyagnimaMghrisphoTaH sphuTAyate // 85 // ___ azakya padArtha ke viSaya meM kiyA gayA parizrama avazya matihata ho jAtA hai jaise ki agni ko paira se kuTane vAle puruSa kA paira hI jalatA hai, agni kA kucha nahIM bigar3atA / svairamanyadatikramya pravartetAkhilaM balI / kAlakramopapannA tu niyatiH kena laMdhyate // 86 // balavAn puruSa dUsare padArthoM para icchAnusAra vijaya pA sakatA hai lekina kAlakrama se prApta hue bhAgya ko kauna TAla sakatA hai / kavi kI bhASA-zailI, abhivyakti-kauzalya, alaMkArayojanA Adi ullekhanIya hai / isase bhI kavi-kauzalya kA paricaya milatA hai / bhASA meM sahaja pravAha aura bhAvAnurUpa parivartita hone kI kSamatA hai / oja, prasAda aura mAdhurya tInoM guNoM kA nidarzana usameM milatA hai / kAvya racanA ke upakrama meM kucha alaMkAra to apane Apa A jAte haiM / rasanirUpaNa : zRMgAra, vIra aura zAntarasa kA Alekhana yahA~ mukhyatayA huA hai / chaThe sarga meM vIra aura zRMgAra kA sAtha sAtha hI varNana hai / yuddha kAla ke vIrocita prasaMgoM ke Alekhana ke bAda kavi ne yoddhAoM ke sAtha AyI huI unakI patniyoM ke sAtha jo zRMgArakrIDAyeM kI thIM unakA mAdaka varNana yahA~ huA hai / kavi ne pratyeka krIDAoM kA aura isa samaya ke strIyoM ke manobhAvoM kA sUkSma aura alaMkAroM se tAdRza nirUpaNa kiyA hai aura prAkRtika sAdRzyoM kI bhI sahAya lI hai / striyoM ke aMgopAMgoM ke citraNa meM bhI zRMgAra kI jhalaka milatI hai| zAMtarasa kA Alekhana atyadhika prasaMgoM meM hai| phira bhI dUsare bAraha sargoM meM pArzvanAtha bhagavAn ke caritra citraNa ke prasaMga meM sahaja rIti se zAMta rasa kA prAkaTya hotA hai aura tIrthaMkara bhagavAn ke prati bhaktibhAvapatra prakaTa karane meM preraNAdAyI banatA hai / chanda kA Ayojana : mahAkAvya kI zailI ke anurUpa pratyeka sarga. kI racanA alaga-alaga chanda meM kI hai aura sargAnta meM vividha chandoM kI yojanA kI hai| pahale, sAtaveM aura gyArahaveM sargoM meM anuSTup chanda, zeSa meM dUsare chandoM kA prayoga kiyA gayA hai| saptamasarga meM vyUharacanA ke prasaMga meM mAtrAcyutaka,

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280 Contribution of Jainas to Sanskrit and Prakrit Literature vinducyutaka, gUDhacaturthaka, akSaracyutaka, akSaravyatyaya, niroSThaya Adi kA anuSTup chandoM meM hI pradarzana kiyA gayA hai / chaThe sarga meM vividha zabdoM kI chaTA draSTavya hai / isa kAvya kI bhASA mAdhuryapUrNa hai / kavi kA bhASA para asAdhAraNa adhikAra hai / vaha manorama kalpanAoM ko sAkAra karane meM pUrNatayA samartha hai / kavi ne bhAva aura bhASA ko sajAne ke liye alaMkAroM kA prayoga kiyA hai / zabdAlaMkAroM meM anuprAsa kA prayoga adhika huA hai / arthAlaMkAroM meM upamA, utprekSA, arthAntaranyAsAdi kA prayoga svAbhAvika rUpa se kiyA gayA hai / __ ata: mahAkAvya ke anurUpa zailI meM racita yaha kRti pArzvanAtha ke jIvanacaritra aura kAvyakalA kI dRSTi se mahattvapUrNa hai| 000

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bhImasenarAjarSikathA saM. prIti paMcolI prastAvanA jaina kathAnako meM pA~ca pANDavoM ke bhImasena ke alAvA bahuta se bhImasenoM ke cAritroM kA varNana milatA hai / dhanezvarasUri kRta zatrujayamAhAtmya meM bhI bhImasena kA caritra AyA hai aura yazodevakRta dharmopadeza prakaraNa (vi0 saM0 1305) meM bhI eka anya bhImasena nRpa ke caritra kA varNana hai / yahA~ para jisa bhImasena rAjarSi kathA kA ullekha hai vaha uparokta bhImasenacaritra ke hone kI sambhAvanA hai / saMskRta meM svatantra racanA ke rUpa meM ajJAta kartAoM kI tIna kRtioM kA varNana milatA hai / jinameM nimna kathAnaka hone kI sambhAvanA hai| mahAbhArata ke bhImapAtra se yaha pAtra bhinna hI hai / isa kathAnaka meM bhIma ko eka cora aura sAhasI dikhAyA gayA hai / pratavarNana :-- "bhImasena rAjarSi kathAnaka" prata kA samaya 16vIM sadI hai / patrAMka 4 hai / parimANa 27 x 11.5 se mI. ha / 182 zloka haiM / jisameM pratyeka pRSTha para 21 zloka die hai / bhASA saMskRta hai / jahA~ para azuddha pATha hai vahA~ pAsa meM zuddha pATha koSThaka meM diyA hai / isa prata ke alAvA anya prata nahIM milatI hai / isa kathAnaka ke kucha zlokoM meM zabda vyatyaya bhI milatA hai / jaise ki- 'jAlA' zabda hai vahA~ para 'lAjA' honA cAhie / kucha jagaha azuddha pATha haiM-jaise ki 1. 'ziSyAmadAditi' hai vahA~ para 'zikSAmadAditi' pATha ho taba hI arthasaMgati hotI hai / 2. jAjeti ke sthAna para rAjeti honA cAhie / 3. 'titthaM ke sthAna para tiSThan honA cAhie / 4. tAvaruhaya susatvaraM ke sthAna para nAvamAruhya satvaraM honA cAhie / 1. jaina sAhitya kA bRhad itihAsa bhAga 6, DaoN0 gulAbacanda caudharI pR0 309 i0 san 1973--pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI /

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282 Contribution of Jainas to Sanskrit and Prakrit Literature 5. savrakRn ke sthAna para sakRt honA cAhie / jahA~ azuddha pATha hai vahA~ pAThazuddhi kI hai / kucha sthAnoM para varNalopa bhI milatA hai / 'Atithya' zabda meM 'A' kA lopa hai 1 varNalopavAle zabdoM ke varNa pAsa meM koSThaka meM die haiM / kartA : saMskRta meM svatantra racanA ke rUpa meM ajJAtakartA kI tIna kRtiyoM kA ullekha hai, jisameM se eka isake hone kI saMbhAvanA hai / kathAsAra : - tIrthoM ke mAhAtmya ko AdhAra banAkara aneka kathAkoSoM evaM svataMtra kAvyoM kA nirmANa kiyA gayA hai| jisameM sabase prAcIna dhanezvarasUri kA zatrujayamAhAtmya hai, isako raivatAcala mAhAtmya bhI kahate hai| isake dasaveM adhyAya meM bhImasena ke saMbaMdha meM, jisa kathA kA ullekha hai vaha mahAbhArata ke bhIma se alaga hI hai aura vaha isa prakAra hai : jambUdvIpa ke bharatakSetra meM zrAvastI nAma kI nagarI thii| jisameM 'vajrasena' nAma kA rAjA rAjya karatA thA / vaha parama jinabhakta thA / rAjA ke sabhI guNoM kI gaNanA meM vaha zreSTha thA / usake subhadrA nAma kI patnI thI / subhadrA ne eka putra ko janma diyA jisakA nAma 'bhImasena' rakhA gayA / bhImasena mAtA-pitA evaM guru se dveSa karatA thA / bhImasena ke yuvAna hone para pitA ne usako yuvarAja pada de diyA / yuvarAja pada ko prApta kara vaha rAjya kI striyA~ evaM prajA ko satAne lagA / bhImasena se trasta prajA ne rAjA se zikAyata kI / prajA kI bAta ko suna rAjA ne bhImasena ko kArAvAsa meM DAla diyA / kucha samaya ke bAda jaba vaha kArAvAsa se nikalA to usane apane pitA aura mitroM ko mAra DAlA aura madyAdi vyasanoM kA sevana karane lagA / jisake kAraNa usako deza se niSkAsita kara diyA gayA / eka gA~va se dUsare gA~va ghUmatA huA vaha eka dina magadhadeza ke pRthvIpura nAma ke gA~va meM pahu~cA / loga usako mArate aura hairAna karate the / pRthvIpura meM vaha eka mAlI ke ghara meM rahane lagA / mAlI ke ghara bhI vaha patra, puSpa aura phaloM kI corI karatA aura beca detA thA / mAlI ko usake cauryakarma kI jAnakArI huI to usako nikalA diyA / vahA~ se nikalane ke bAda vaha eka zreSThi ke ghara meM rahane lagA / zreSThi ko bhI usake cauryakarma kI jAnakArI huI to usane bhI nikAla diyA / usake bAda vaha Izvaradatta ke sAtha nAva meM baiThakara jalamArga kI ora calA / samudramArga se jAte hue usakI nAva paravAla ke khaDaka ke sAtha TakasI / prayatna karane para bhI nAva thoDI sI bhI bAhara nahIM nikalI / jisase bhImasena ne paMca parameSThi ko namaskAra kiyA / aisI avasthA meM eka tote ne usako bacane kA upAya batAyA / upAya meM kisI eka

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bhImasenarAjarSikathA 283 ko mara ne ke lie taiyAra rahanA thA / upAya yaha thA ki parvata kI ora tairakara jAnA thA aura vahA~ raha rahe bhAraMDa pakSioM ko Azcaryacakita karanA thA / Azcarya meM paDe pakSiyoM ke paMkha ke pavana se nAva hilegI aura bAhara nikala AyegI / bhImasena ne isa kArya kI jimmedArI lI aura parvata para jAkara bhAraMDa pakSI ko Azcarya meM DAlakara vahA~ se uDAyA jisase bhAraMDa pakSiyoM ke paMkha ke pavana se nAva pAnI se bAhara A gaI / usake pazcAt bhImasena ne tote se kinAre para pahu~cane kA mArga, pUchA, tote ne kahA-'tu jala meM gira jA machalI tujha ko nigala jAegI aura kinAre para pahu~ca kara mukha kholegI, agara mukha na khole to isa auSadhi ko usake mukha meM rakha denA jisase vaha mukha avazya kholegI aura tU kinAre para pahu~ca jAegA' bhImasena ne tote ke kathanAnusAra kiyA aura siMhala ke kinAre pahu~ca gayA / usake bAda bhImasena kisI anya dizA kA Azraya lekara Age calA / vahA~ usako tridaMDadhArI muni milA / muni ne usako isa gADha jaMgala meM Ane kA kAraNa pUchA to bhImasena ne muni se ApabItI kahI / muni ne usako sAMtvanA dI aura kahA 'tuM siMhala dvIpa taka mere sAtha cala vahA~ ratnoM kA khajAnA hai bahUta se ratna mileMge / yaha suna bhImasena muni ke sAtha cala diyA / kRSNa caturdazI kI zata ko muni ne bhImasena ko ratnoM kI khAI meM jAkara ratnoM ko nikAlane ko kahA-ratnoM ko lekara vaha muni cala diyA aura bhImasena usa khAI meM hI idhara udhara ghUmane lagA / usane andara eka atyanta kRza puruSa ko dekhA aura usase bAhara nikalane kA upAya pUchA / usa puruSa ne kahA 'subaha sUryodaya hogA, vividha prakAra ke utsava manAye jAeMge / taba tU ratnoM ke adhiSThAtA deva se chupakara bAhara nikala jAnA / isa taraha bhImasena ko AzvAsana dete hue puruSa ne anya bAteM bhI kI / dUsare dina subaha devaloga gIta-nRtya meM magna the taba bhImasena chupakara bAhara nikala AyA / vahA~ se siMhalanagara ke mukhyanagara kSitimaMDana nagara meM pahu~cA / kSitimaMDananagara meM vaha eka paMsArI kI dukAna meM kAma karane lagA / vahA~ para bhI usakI cauryavRtti kI jAnakArI hone se sainikoM ne usako nikAla diyA / ___ vahA~ se vaha nAva meM baiThakara pRthvIpura nAma ke nagara meM AyA / vahA~ bhImasena ne eka paradezI ko apanI vyatIta vyathA sunAI / paradezI ne usakI vyathA ko suna usako AzvAsana diyA aura vahA~ se donoM loga rohaNa parvata kI ora cala die / rohaNa parvata kI ora jAte hue mArga meM unhoMne jaTila nAma ke muni ko dekhA / jaTila muni ne bhI vahA~ ziSya jAMgala ko dekha pUchA ki-'tU yahA~ kyoM AyA hai ? ziSya ne kahA-"maiM zatrujaya aura ujjayaMta meM jinapUjA karake AyA huuN| usane zatrujaya tIrtha kI mahimA batalAkara azokacaMdra kI bAta kahI / caMpAnagarI meM azokacandra nAma kA daridra kSatriya rahatA thA / eka bAra azokacaMdra raivatAcala kI ora cala diyA / vahA~ kucha samaya taka aMbAdevI kI pUjA karake vApisa apane nagara meM AyA / ekabAra azokacaMdra ko vicAra AyA ki, devI aMbikA kI kRpA se yaha saba jo mujha ko prApta huA hai aura maiM usakA smaraNa bhI nahIM karatA hU~ aise mujha pApI ko dhikkAra ho / aisA vicAra karake eka saMgha taiyAra kiyA aura zatrujaya parvata kI aura cala diyA / vahA~ jAkara jina

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284 Contribution of Jainas to Sanskrit and Prakrit Literature kI vidhipUrvaka pUjA kI aura vApisa raivatAcala AyA / yahA~ Akara nemIza kI vidhipUrvaka pUjA kI / bAda meM aMbikA kI kRpA se tIna so varSa rAjya kiyA hai aisA socakara rAjya apane putra ko soMpa diyA aura dIkSA le lI / yaha saba bAteM jAMgala nAma ke ziSya ne jaTila muni ko batAkara kahA ki yaha saba maiMne pratyakSa dekhA hai aura yaha isI tIrtha kI mahimA hai / isa tIrtha kA sevana karanese pApI bhI apane apane karmoM ko parNa karatA hai| yahA~ bhramaNa karate hae pakSI isa tIrtha kI parachAI kA sparza hone se durgati ko prApta nahIM hote to phira isa tIrtha ke sahavAsa kI to bAta hI kyA ? isa prakAra jAMgala ziSya aura jaTila muni ke bIca hue vArtAlApa ko sunakara sabhI tApasa Anandita hue / bhImasena aura paradezI bhI isa saMvAda ko suna raivata kI ora cala die / raivatAcala se do ratnoM ko lekara bhImasena nikala gayA / eka rana rAjakula meM diyA aura eka ratna apane pAsa rakhA / nAva meM baiThakara jaba jA rahe the taba paradezI ke ratna ke sAtha apane ratna kI tulanA karane lagA, jisase bhImasena kA ratna pAnI meM gira gayA / ratna ke gira jAne se bhImasena mUrchita ho gayA aura he deva ! yaha kyA kiyA ? isa taraha cillAkara vilApa karane lagA / usa samaya paradezI ne kahA-dhairya rakho aura zoka mata karo, mere sAtha meM rahane se Apa ko bahUta se ratna mileMge / abhI yaha merA ratna lelo / mitra ke isa vacana se usako sAntvanA milI / donoM loga kinAre para pahu~ce / vahA~ se Age donoM rAste se gujara rahe the taba coroM ne unheM lUTa liyA aura Age calate unako eka muni mile / donoM ne muni ko namaskAra kiyA / muni ne bhImasena ko viSAda na karane ko kahA / bhImasena usase pUrva aThAraha dina muni ko pIDita kara cukA thA jisakA yaha phala bhoga rahA hai / azubha samaya gujara jAegA aura terA kalyANa hogA, tU viSAda mata kara / isa vacana ko suna bhImasena paradezI ke sAtha muni ko namaskAra kara raivatAcala kI ora cala diyA / raivata parvata para pahu~cakara bhImasena ne amAtyoM ke sAtha Ae hue saMgha ko dekhA / bhImasena ko amAtyoM ne pahacAna liyA / aura rAjA ko sUcita kiyA / rAjA ne bhI bhImasena ko dekha saharSa AliMgana kiyA / apane bhAI ke Agraha karane para bhImasena ne rAjya zAsana svIkAra kiyA / ghara para jAkara kuladevatA ko namaskAra kiyA / bhAiyoM ke sAtha bhojana kiyA aura bAda meM sabhA meM gayA / vahA~ apane choTe bhAiyoM ko rAjya zAsana sauMpakara apane choTe se parivAra ko sAtha meM lekara raivata kI ora cala diyA / zakuMjaya jAkara jina kI pUjA kI, vahA~ se raivatAcala AyA-kapUra, kesara, caMdana puSpAdi se nemIza kI pUjA kI / bAda meM dIkSA lekara bhImasena ne atyanta tapazcaryA kI / ATha mada se yukta hokara mukti ko prApta huA / jJAnacaMdra muni ke mukha se isa parvata ke mAhAtmya ko sunakara vidvAn loga bhI mokSa ko prApta hue / mahApApI aura mahAroga se pIDita bhI isa parvata kA sevana-pUjana karane se sukhI hote haiM / jaMbUddIpe'tra bharate zrAvastyasti purIvarA / tatro'bhUdvajrasenAkhyo bhUpatirbhUribhAgyabhRt // 1 // jinArcanaparo nityaM janatAraMjanavrataH / sarvai guNairatizreSTho jyeSTho'bhUt sava(4) rAjasu // 2 //

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bhImasenarAjarSikathA 285 subhadrAkukSijastasyA'bhavadeSa tanUruhaH / (bhI) bhUmasenAbhidhobhUmo( mA) dyUtAdivyasanI rAdA // 3 // A( anyAyaikagRhaM zasvalokasaMtApakArakaH / gurudevAMzca pitarau dviSan so'bhUt kulakSaNaH // 4 // prAdAtpitA krameNA'tha bhImasenasya tAdRzaH / yauvarAjyapadaM rAjyapadAdapi manoharaM // 5 // salabdhayauvarAjya zrIranyAyaikaniketanaM / parastriyaM paradravyaM haran pIDayati prajAM // 6 // anyadA sakalailokairvajraseno mahIpatiH / sametya bhImadurnItiPage #311
286 Contribution of Jainas to Sanskrit and Prakrit Literature nagaDasthaH kiyatkAle vilokA( kyA )'vasaraM kudhIH / jadhAna pitarau maMtrAn mitrANAM samazIlinAm // 17 // bhImaseno'tha rAjyasthaH kumitraparivAritaH / madyAdivyasanI lokAn pIDayAmAsa nityazaH // 18 // ityatazca sacivaisarvaiH sAmaMtaiH saparigrahaiH / Alocya dhRtvA pApI sa dezAbhiSkAsitaH kSaNAt // 19 // rAjye tasyA'nujaM sarvazAstrajJAya( na)-vizAradaM / sumuhUrte'bhyaSicaMste sacivA janavallabhaM // 20 // bhImaseno'nyadezeSu dezAn niSkAsitaH vajan / rya( yaH) cauryaMkara sarvatra vyasanaM khalu dustyaMjam // 21 // jadhAna pathi pAtheyakRte so pathika kA)na pi / vezyAdi-vyasanI nityaM kaluSaM svano (svena) vyadhAt // 22 // anyAyAn savahu n) kurvan titthaM (tisThan) pratidinaM saH / tato vimukto vicarannanugrAmaM sa bhUprabhuH // 23 // kramAnmagadhedezeSu prApat pRthvIpuraM puraM / tADyate pIDyate lokaiH na punarhanyate kvacit // 24 // mAlAkAragRhe tatra tasthau karmakArazca saH / vikrINAtyapi cauryeNa patra-puSpa-phalAdikam // 25 // nirvAsitaH saH tenA'pi haTTe'sthAt zreSThinaH kvacit / karmakRnnAma muktiM tu vyasanaM svastya vRddhimat // 26 // tatrApi nikhilaM vastu haTTAniHkAsya sarvadA / vikrINAti sa cauryeNa svabhAvo dustyajo hi yat // 27 // parijJAtacauryavRttizreSThinirvAsitaH tataH / abhUdIzvaradattasya karmakRd vi( vya) vahAriNaH // 28 // so'nyadezvaradattena saMmaM draviNalolupaH / cacAla jalamArgeNa tAvaruhya susatvaraM // 28 // (nAvamAruhya satvaraM) sA nauH samudre gacchaMtI mAsenaikena caikadA / askhalat sahasA rAtrau pravAlAMkurakoTiSu // 30 //

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bhImasenarAjarSikathA 287 kRtopAyairatighanaM nAyakai nausvanomakAn / (tataH makat ) nA'pakrAmada pakSaNamannamuMbucaM kAlataH // 31 // catuH zaraNamuccAryA'STAdazo'haH padaM tyax(ja)n / mithyAduSkRtamAdhAya jaMtujAtiSu cakridhA (caM tridhA) // 32 // smaran paMcaparameSThinamaskAraM subhAvataH / yAvanmumUrSuH pAtena vyavahAryastu so'buMdheH ||33||yugmN|| tAvat kuto'pi pA(pa)lAza kusumAbhamukhaH zrukaH / tamAlanIlaH sahasA bhavya-mAnuSa-vAn jagau // 34 // apaMDita ! marmu (maMtu) mRtyuM vyavahAraM styajatyaja / jIvitopAyameteSAM zrRNu madvacanAdarI (re) // 35 // mA mAM zrukaM / tu jAnAtu zakuMtaM komalatviSaM / ahamatrA (tra) nagasyA'syA'dhiSTAtA devatAgrahI // 36 // digaMtu jI (vi)topAyaM niSeddhaM maraNAt ca vAm / samAyAto'smi tasmAdupAyaM zrRNutAkhilam // 37 // yusmAsveko nijaM mRtyumaMgIkRtya prayA( ntviha )tviha / tIrvA'bdhi parvate procchaiH sAhasI kRpayA'nvitaH // 38 // tatra gatvA ca bhAraMDAnuDDApya khalu pakSiNaH / tadvAtena ca sarveSA jIvitaM pradadAtu saH // 39 // evamIzvaradatto'tha zrutvA tadvAkyamAdarAt / prapaccha sakalAn svIyAn tatra yAnArthamutsukaH // 40 // pradarghAmAnalo( bho)'tha bhImaseno gatatrapaH / dInArazatamarthitvAt tIrvA'bdhi parvataM yayau // 41 // tenoDDApitabhAraMDapakSaprodbhUtavAyunA / pravAlAvarttasaMmuktA kSaNAt sA naurathA'calat // 42 // atha tatra girau bhImaseno manasi ciMtayan / jIvitopAyamaikSISTa patISTavacanaM zukam // 43 // dRSTvA taM zukaM proce mahApuNyAmamApyaho / ito nirgamanopAyaM vada tvaM taraNeriva // 44 //

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288 Contribution of Jainas to Sanskrit and Prakrit Literature zrutveti saH zukaH prAha bhImasena ! jale pata / matsyAstvAM tu giliSyaMti vrajiSyaMti taTonmukham // 45 // phUtkAraM na yadA kuryustademAmauSadhIdrutam / prakSipArgalike teSAM yathAsyAdvivaraM mahat // 46 // tathAbhUte'tha makare niHsRtya tvaM taTe bhaveH / evaM te jIvitopAyo nAnyathA ca kadAcana // 47 // zukeneti tadA prokte bhImaseno'tisAhasI / tat kRtvA prApa sapadi saihalaM tatra madbhaTaH // 48 // bhUtvA svastho nu velAyAM salilAzayAn / vRkSAMzca vIkSya salilaM papau vizrAmamAptavAn // 49 // bhImasenastataH kAJcidizamAzritya niHsRtaH / gavyUtIH kiyatI: krAMtvA puro'pazyatridaNDinam // 50 // tasmai munivarAyaiSa namaskAraM cakAra ca / AsIH purassaraM bhImamuvAca ca munirmudA // 51 // kastvaM bhoH kiM nu gahane vipine'smin vrajannasi / dRzyase duHkhita iva svastho bhava vadasva tat // 52 // prItastadvacasA bhImaseno'vadadidaM vacaH / mune ! kiM kathayAmyadya maMdabhAgyo'smi sarvathA // 53 // vartate je ( ye ) 'tra saMsAre mahAduHkha-pA( pa ) rA narAH / abhAgyAgatasaubhAgyAsteSAmAdyo'smi ciMtyatAm // 54 // yatra yAmi yadarthaM tu tatra tannaiva sidhyati / samudre'pi na pAnIyaM gate mayi pipAsite // 55 // na phalAni tarau'lakSi na pAnIyaM na zate / na ratnaM rohaNA'drau ca maMdabhAgye gate mayi // 56 // na me bhrAtA na me mAtA na kAMtA na pitA mama / parasminna zaknomi kartuM tUdarapUraNam // 57 // samAkarNyati munirAd tasyoktaM dainyabhAjinaH / mAyA''gAraH sudhAsAraH pratimaM pratItaM vacaH // 58 //

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bhImasenarAjarSikathA 289 aho tvaM mA viSAdAya bhava tyaja parAbhavAn / mayi labdhe munitve'tha drAridryaM te gataM drutam // 59 // paropakAraM satataM kartuM vayamitastataH / vicarAmo na ca svArthaM kimarthaM duHkhito'si // 60 // yattapate tapano dadyAt yad jalado jalam / yathA drumAH phalavaMtazca sudhAvarSI ca yacchazI // 61 // yaccaMdanatarutpattiryadvAti malayAnilaH / / yadramaMte'tra sujanAstatparopakRteH kRte ||62||yugmN|| dvIpe'tra saMhale zreSTe samehi tvaM mayA saha / ratnasAnairyathA tatrA'dade ( dehi) ratnAnIti sukhAt // 63 // iti zrutvA bhImasenastena sArdhaM cacAla ca / prAyeNa muniveSo hi vizvAsAya zarIriNAm // 64 // dInArazatapAtheyaM pathi kRtvA kiyaddinaiH / prApatU ratnaravAni tau pramodakalitAzayau // 65 // atha kRSNacaturdazyAM bhImasenaM sa tApasaH / prakSipya khAnimadhye taM ratnAnyAkarSayadrutam // 66 // nItvA tasmAd ratnAni chitvA rajjuM ca tApasaH / adhiSTAtRsurAyaivaM khAni madhye'kSipat kSaNAt // 67 // taM dattvA bhImasenAkhyaM pUjApuruSamutsukaH / pracacAlA'tha sa munistridaMDI punaranyataH // 68 // tataH sa bhImaseno'pi bhraman khAnAvitastataH / dadarza puruSa kiMcitkRzamatyaMtapIDitam // 69 // sa nRpaH so'pi taM bhImamAlokyA'vadadityatha / kimAyAto'si vatsa ! tvamatrAMtakamukhopame // 70 // tvamapyahamiva prAyaH pApinA kiM tapasvinA / ratnAnAM lobha-muddizya niyataM pratAritaH // 71 // evamevaitadityAha bhImasenaH tatazca tam / ito nirgamanopAyaM vadasveti prapaccha ca // 72 //

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290 Contribution of Jainas to Sanskrit and Prakrit Literature tato jagAdaso'pImaM zraNapAyaMsvajIvite / svargAtsurI: sameSyaMti zvara tra vihitotsavAH // 73 // ratnaM caMdramadhiSThAtRdevaM khAneH subhAvanAH / pUjayiSyaMti vividhairgItanRtyopacArakaiH // 74 // tadgItadattacitte'sminna sure tatkikarAnvitaH / ni:sArestvaM bahiryAto daivatasyApi durgamaH // 5 // ityAzvAsya bhImasenaM sa naro'tivicitravAk / tenaiva sArdhaM tadaha harninAya bahuvArttayA // 76 // itaH prAtaH mRgAdidhvAnabaMdhapurassaraM / devyaH sarvA vimAnasthAstatrAbhIyurmahotsavaiH // 77 // tadgItamagnamanasi tasminaravAnyadhipe sure / sa kiMkarayutaH zIghraM khArnebahirupAyayau // 78 // maMdaM maMdaM tato mArgamazrAma kiyaddinaiH / siMhalemukhyanagaraM kSitimaMDanamAptavAn // 79 // tatra kasyApi so'tiSThat karmakRd vyavahAriNaH / bhAMDazAlAsu sulabhasaMpUrNA'khilavastuSu // 80 // cakre cauryamanAcAraMzcaturaH paravaMcane / tasya gehe bhImaseno bhUrizo bhImadarzanaH // 81 // athaikadA parijJAya taM cauraM talarakSakAH / pratizulImalIkADhayaM samaMtAtsa savama (sama) cAlayat // 82 // itazcezvaradattastaM vIkSya svasyopakAriNaM / upalakSya ca rAjAnaM vijJapyA'mocayadrutam // 83 // nAvaM cA''rohya taM zIghra kiyamiddisainijam / AgAt pRthvIpuraMnAma puraM paraparAkramaH // 84 // bhImasenaH samuttIrya vAhAdvIkSya kaMcanam / dezAMtariNamAhasmasvavRttaM tat puraH stadA // 85 / / so'pi tavRttamAkarNya mA viSIdeti cakravat / nItvA sahaiva taM cele prati rohaNaparvatam // 86 //

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bhImasenarAjarSikathA 291 gacchaMtI pathi tau tUrNamIkSatustApasAzramam / munivRddhaM ca jaTilanAmAnaM nematurmudA // 87 // asmin kSaNe jAMgalaH sAdAgAjaTila saMnidhau / ziSyaH kurvan namaskAraM gurau vinayavAmanaH // 88 // prapacha jAMgalaM ziSyaM jaTilo kuTilAzayaH / vatsa tvamadhunAyAtaH kutaH kathaya tanmama // 89 // athA''ha jAMgalaH svAmin surASTrAyAmahaM mahaM / zatrujayojayaMtAdrau kRtvaito jinapUjanaiH // 10 // tIrthayoH kathyate kIhak madvidhairmahimaitayoH / yaM na jAnAti janatA kevalaM vetti kevalI // 11 // bhavadvayasukhaM sarvaM nRNAM syAdyadupAsanAt / vizeSAdujjayaMtA mahimAnamamuM zrRNu // 82 // kAntI: kalAzca kamalAM, prabhUtAM cakrivajriNoH / yadArAdhanato jaMturlabhetA'zokacaMdravat // 13 // tathAhi puryAM caMpAyAM kSatriyaparajIvakaH / azokacaMdranAmA bhUddaridro virato gRhAt // 14 // udvigno vicaran so'tha vIkSya jainatapodhanAn / natvA'pRchacca daurbhAgyabhaMgopAyaM dayAmayAn // 15 // UcustaM munayo vatsa pramAdakalito bhave / jaMturbhrAmyati sarvatra karmaNA sabalo'balaH // 16 // tatkarma tvanyathAkartuM zakyate kenacinnahiM / bAdhyate kevalaM svAtmA vikalpaireva nirbharam // 17 // vinA bhogaM na mucyate jIvaH svakarmapaMjarAt / sevayA revatAdrervA kRtayA zuddhabhAvataH // 98 // ityuktvA virateSveSu sa yayau revatAcalam / vittAbhilASI sadbhaktiM prAtanot sthiraH sa tapaH // 19 // kiyadbhirdivasairaMbAdevI prItiparetya ca / adAt sparzopalaM tasmai sparzAllohasya hemakRt // 10 //

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292 Contribution of Jainas to Sanskrit and Prakrit Literature gatvA'tha svapuraM bhRtyAn sthApayitvA ca bhUriza: / rAjyamarthabalAnItvA sarvasaukhyAeyabhuMkta saH // 101 // athaikadA cakArA'sau ciMtAM cetasi cArudhIH / dhigme jIvitamarthaM ca rAjyaM ca nikhilA:striyaH // 102 aMbikAyAH prasAdena sarvametadupArjitam / tAmeva na smarAmyahaM na namAmi ca pApavAn // 103 // yugmaM atha saMghasya sAmagrI kRtvA anyedyuH saMyutaH / svajaneracalaccete sa iti prItipezalaH // 104 // dinaiH kiyadbhirgatvA sa zatrujayagiriM jinam / pUjayitvA ca vidhinA punAraivatamAgamat / // 105 // gajeMdrapadakuMDAdipeyobhiH snAnamAcaran / tajjalaiH snApya nemIzaM pupUja kusumairghanaiH // 106 // athAM'bAM jagatAmaMbAM bhaktyA saMpUjya cAdarAt / virakto'ciMtayaccitte iti prItipezalaH // 107 // zatAni trINi varSANi rAjyaM kRtamamuSya ca / daivasyacAMbikAyAzca prasAdAn mahato mayA // 108 // tato'taH parametasya zrInemereva pAdukau / zaraNaM mama bhUyAstvaM suto rAjyaM karotu ca // 109 // nivezya rAjye tanayaM pre(kSya) dezAn pratihRtaM / nItvA dIkSAM zubhadhyAnAt prAMte prAyacchivaM ca saH // 110 // pratyakSaM bhagavannetat samagraM vIkSitaM mayA / tajjAne'haM mahAtIrthamidameva na vA param // 111 // prApyate puruSainaM ! yasya tIrthasyasevanAt / / iha sarvasya saMpattiH paratra ca paraM padam // 112 // labhaMte sevanAdyasya prANina pApino'pyalam / sarvakarmANi saMkSipya zivamadyaktUmakSayaM // 113 // bhramatAM pakSiNAMkhe'pi chAyAyeSAM spRzatyamuM / labhaMte kugati naite kiM punaH sahavAsinaH // 114 //

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bhImasenarAjarSikathA 293 iti jAMgalataH zrutvA mahimAnaM mahAgireH / raivatasya mudaM prApuH sarve tatra tapodhanAH // 115 // vaidezikopi bhImastanmahimAnaM nizamya tau / rohaNe prathamaM yAnaM cirAnizcitya cakratuH // 116 // mArgamullaMghya tarasA rohaNaM prApya tau tataH / jayA paratu racitvA devaM parvatanAyakam // 117 // prAtaH khAniM prapadya'tha hA daivamitivAdinau / dadatustau upahAraM drAk khAnau ratnedvidhIrSayA // 118 / / labdhvA ratnadvayaM bhImasenonyarthaM mahAprabhaM / ekaM rAjakule dattvA nItvA caikamathAcalan // 119 // sa gacchan jaladhau pota saMsthau nizi nizAkaram / vIkSya ratnaM kare kRtvA sAmyamAlokayad dvayoH // 120 // bhImasenasya kRcchreNa saMprAptaM mahatI garut / / abhAgyayogAjjaladhau tadratnamapatat karAt // 121 // mUrchAte pUccha karodya (pR) (tyurodhaM ) hA daiva ! kimidaM kRtam / tvayA me haratA ratnaM jIvitaM na kathaM hRtaM // 122 // dhig jIvitaM me dhig janma dhiGmAnuSyamavaibhavam / dhig daivaM ceti vilapan mUrchitaH patitaH punaH // 123 / / tumulA''rAvatastasya ! militA nAvikA narAH / vAyunA vIjayitvA mUrchAbhaMgaM vyadhuH kSaNAt // 124 // athA'sau labdhacaitanyastAnAthoccaiH sa hA drutam / / madratnaM patitaM vAddau mRgyate sthApyatAM ca nauH // 125 // mitreNa dezAMtariNA tataH sa pratibodhitaH / kimidaM mitra te jAtaM kva ratnaM kva jalaM kva nauH // 126 // zucaM tyaja mahAbaMdho bhaja dhairya viSIda mA / bhUrINi tava ratnAni bhaviSyaMti mayi sthite // 127 // idaM madIyaM ratnaM vA gRhANa guNavat param / adyApi raivato bhUbhRdasti kiM vilapapannasi // 128 //

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294 Contribution of Jainas to Sanskrit and Prakrit Literature iti mitrasya vacasA dhairyamAlaMbya cetasA / samudraM ca samullaMghya kramAt prApattaTAvanIm // 129 / / calitau tu tatastau dvau prati raivataparvatam / pathi ratnasupAtheyau caure muSTau kudaivataH // 130 // asaMbalau vivasanau nirAhArau zritakSamau / tau nirIkSya muni kaMcinmumudAte bhRzaM pathi // 131 // natvA tau munaye bhaktyA zAMtasvAMtAya harSitau / zazaMsatuH svacchacittau svavRttAtamathArtitau // 132 // mune ! daridrA'bhAgyAnAmAvaM jAnIhi bhUpatI / ata: parvatapAtena maraNAya'bhilASukau // 133 // dhArAdharo vinA vAri vinA jIvaM kalevaram / vinA gaMdhaM ca sumano vinA padmaM lu(ja)lAzayaH // 134 // vinA tejasya zazabhRdvinA vANI ca saMskRtaM / vinA kulInatA''cAraM vinA vidyAM tapasvitA // 135 // vinA gRhaM ca gRhiNI nayazca vinayaM vinA / vinA doSAkaraM doSA prAsAdaH pratimAM vinA // 136 // vinA vayazca zRMgAro vinA senA ca nAyakam / vinA kulaM suputraM ca vinA dAnaM yathA dhanam // 137 // vinA dayAM mahAdharmo vinA satyaM ca vaktRtA / yathA vinAkSiNI vaktraM tathA dravyaM vinA naraH // 138 // kulakaM iti tadvacanaM zrutvA saviSAdaM munIzvaraH / analpa-kRta(pa)yopeto jajalpa pratito vacaH // 139 // dharmo'bhavat bhIma ! savrakRn (sakRt ) kutaH pUrvajanmani / tato nidravyatA hyeSA mA prANeSu viSIda tAM // 140 // kule janmA'parogatvaM saubhAgyaM saukhyamadbhutam / mAtaMgA janmalakSaistu paricaryA''ryatA tathA / cakri zakrezvaratvaM ca dharmAdeva hi dehinAm // 141 // yugmaM / tamo (to) mA'tra girau prANatyAgaM hi kurutAM yuvAm / raivataM parvataM yAtaM sarva ciMtitadAyakam // 142 //

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bhImasenarAjarSikathA 295 bhImasena ! tvayA pUrve janmanyanyAto muniH / aSTAdaza (gha) TIyAvat pIDitasatphalaM hyataH // 143 // ArAdhyA na virAdhyaMte vibudhai duvidhA api / tadvirAdhanataH kaSTaM miSTaMtatsevanAtviha // 144 // ataH paraM ca te bhadraM bhaviSyati na saMzayaH / vyatIto hyazubhaH kAlaH mA viSAdaM manAk kuru // 145 // tvayaiva bhAvinI bhUminikhilAjina maMDitA / na tvatsadRgnaraH kazcit mahApuNyo bhaviSyati // 146 // munerityupadezena sa dezAMtariNA samam / muni natvA'calaccAru ciMtayan prati raivatam // 147 // kramAda'tha giriM prApya gaMtuM bhImo'rhadAlaye / gRhItvA''rAtrikaM saMghA''mAtyasaMyuktamaikSata // 148 // vidhAyA''rAtrikaM so'pi bhImaM ca upalakSya ca / amAtyAnavadannevamitaH kiMcidvilokyatAm // 149 // (A) x tithyamaM vilokyA'tha procU rAjan bhaveda'sau / bhImasenaH zvareryaH san pratidezaM vilokitaH // 150 // itazca sarvairutthAya rAjA saMjAtaharSataH / / bhImasenaM samAzliSya harSAt kiMcinnamAmasa // 151 // bhImaseno'pi taM zliSTamAzliSyA''zliSya harSabhAk / cucuMba mUrti san prItivallIvardhanabASpamuk // 152 // iti proce'nu(ja) bhaktyA bhImasena ! mayA vibho / na tatkicidihasthAnaM yatra tvaM nA vi (vya) lokyata // 153 // kva bhrAtara bhavobhUri vatsarANi mayA vinA / nyAsavadrakSitaM rAjyaM svIkarotu bhavAn svakam // 154 // ityasya vinayoktena pramodaparamAnasaH / sacivai rAjyabhAraM souMgIcakAra susAradhIH // 155 // jalaiH snAtvA'tha vimalaiH bhImasenaH suvAsanaH / jinaM snApyA'rcayitvA cA'rAtrikaM vidhinA vyadhAt // 156 //

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296 Contribution of Jainas to Sanskrit and Prakrit Literature aSTAhnikAM pratidinaM navaistatra mahotsavaiH / jinaM so pUjannemi saha bhrAntvA (trA)'nujena ca // 157 // tato natvA jinAdhIzaM svadezaM prati so'calat / saMpUjitaH pathi nRpaiH svAM purI prApadutsavaiH // 158 // atha paurAH kRtotsAhAstaM nirIkSya sulakSaNam / utsavairvividhai nRtyAdibhiH prAvezayat purIM // 159 // gRhNan jAlAH (lAjA) purastrINAM karaiH muktA gavAkSataH / AzIH purassaraM prApadunmanA nijamaMdiram // 160 // vastudraviNatAMbUlavAjivA'vIkSaNAdibhiH / sanmAnyApekSya lokaM taM sa sAMtastato'vizat // 161 // kuladevAn sa natvA'tha bhuktvA sArdhaM svabaMdhunA / vizramya ca kSaNaM prApat sabhAM sabhyaH sabhAjitam // 162 // rakSa svaM na tatrasa cakre dharma gatAmayaH / jagrAhArthAn na lobhArthI samabhuMkta na zaktitaH // 163 // caurANAM samabhUdvArtA nA''rtAH paurAH kadAcana / na sva karmacyutiloke yasmin rAjyaM prakurvate // 164 // smaran pitroH sadA svena hatyayoH zokatatparaH / tAvuddizya mahImenAmAdadhe jinamaMDitAm // 165 // duHsthAnAM dalayan dainyaM gurudeveSu bhaktibhAk / rAjyaM cakAra saMsAravikAratrAsakArakaH // 166 // alaMghyo vairiNAM dattayauvarAjyo nirjAnujau / mitrAya dezAMtariNe kozavyApAramAdizat // 167 // so'nyadA bahirudyAne jinapUjanasodyamam / gato vidyAdharaM vIkSya prapacchetti kuto bhavat // 168 // so'pi taM prAha bhUpAla ! namaskRtya jinAnaham / zatrujayojjayaMtAdrayorihA''gAM zrIjinAMtikam // 169 // atha rAjye'pi tadvAkyAt jinaM sasmAra raivate / ciMtayaniti dhig janma mama yo na namAmi tam // 170 //

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bhImasenarAjarSikathA 297 rAjyaM dattvA'nujAyA'tha jayasenAya tatkSaNAt / cacAlA'lpaparIvAra ruddhiyuk revataM prati // 171 / / kramAcchatruJjayaM gatvA pUjayitvA''dimaM jinam / aSTAhnikAmahaM kRtvA tato'gADhaivataM girim // 172 / / karpUrakesaraizca sa caMdanai nananda nodravaiH / tatrA'rcya nemIzaM vidhinA vividhaiH sumaiH // 173 // dAnazIlatapobhAvabhedairabdacatuSTayam / so'ticakrAma sarveSAM pUrayannarthamarthinAm // 174 // jJAnaM caMdrAdathAcaMdo dIkSAmAdAyamuktidAm / tapatyetapo'tyaMtaM bhImaseno mahAmuniH // 175 // pUrvamIg mahApApakaro'yaM yatra parvate / ato'STamadena bhUtvA kevalI mukti me kSiti (meSyati) // 176 // itametasya mAhAtmyaM parvatAdhipate surAH / jJAnacaMdramunIdrA''syAt zrRNumo'rbuda gatveyaM // 177 // mahApApaprakartAro mahAkuSThAdirogiNaH / bhavaMti sarvasaukhyA''dyA narA raivatasevanAt // 178 // alpamapyatra bhAvena pradattaM bahudhA bhavet / sUktisImaMtinIprAptikaraM ca bahu vRddhimat // 179 / / dravyA'bhilASiNo dravyaM zarma saukhyA'bhilASiNaH / rAjyArthino'tra rAjyaM ca prApnuvaMti dratAmapi // 180 // svayaM zrIneminAtho'pi yattIrthaMzritavAnataH / kairanyaiH sevyate naitat sarvapApA'pahArakam // 181 // mAheMdredrAditi zrutvA devAste bhaktitatparAH / vidhinA jinamarcitvA yayuH kalpaM nijaM nijam // 182 // iti zrI tIrtharAjazrI zatrujaya zrI giranAramAhAtmyagarbhA / zrI bhImasenarAjarSikathA // mAheMdreNa surAgre kathitA ||shrii|| 000

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azruvINA meM upacAravakatA dInAnAtha zarmA 'azruvINA' AcArya mahAprajJajI kA eka apratima gItikAvya haiM / isameM anekavidha sAhityika sAmagrI bharI par3I hai| alaMkAra, rasa, dhvani, saMvAda, guNa Adi tattva isameM kUTa-kUTa kara bhare haiM / DaoN0 harizaMkara pANDeya ne isa kAvya kI vyAkhyA karate samaya ina sabhI tattvoM kI vizada carcA yathAsthAna kI hai| vaise to isa kAvya kA mukhya rasa bhakti hai lekina kahIM kahIM karuNa Adi anya rasoM kA bhI paripAka huA dIkhatA hai / isa kAvya meM lakSaNA vyaJjanA Adi zabdazaktiyA~ bhI parilakSita hotI haiM / prastuta lekha meM lakSaNA nirUpaNa para vicAra kiyA gayA hai / __ azruvINA meM upacAravakratA para vicAra karane se pUrva lakSaNA ke svarUpa para vicAra kara lenA Avazyaka pratIta hotA hai / kAvyazAstra ke lie prakAza stambha rUpa kAvyaprakAza ke praNetA AcArya gammaTa ne lakSaNA kI vyApaka paribhASA dI hai| vaise to vedArtha nirvacana ke prasaMga meM sarvaprathama yAska ne nirUkta ke daivatakANDa meM bahubhaktivAdIni brAhmaNavacanAni' kahakara bhakti yA lakSaNA kI ora spaSTa saMketa kiyA hai / Age calakara mImAMsA sUtra aura bhASya meM anekazaH lakSaNAviSayaka saMketa prApta hone lage / mammaTa ne lakSaNA kI jo paribhASA dI hai vaha isa prakAra hai : mukhyArthabAdhe tadyoge rUDhito'tha prayojanAt / anyo'rthoM lakSyate yatsA lakSaNA AropitA kriyA // kA0 pra0 2.9 jaba kisI vAkya kA prayoga kiyA jAtA hai to sarva prathama mukhyArtha kI upasthiti hotI hai phira jaba unake paraspara anvaya para vicAra kiyA jAtA hai taba dekhA jAtA hai ki vAkyagata zabdoM meM paraspara milane kI zakti hai yA nahIM yathA gaGgAyAM ghoSaH meM gaGgA aura ghoSa meM paraspara milane kI zakti nahIM hai kyoMki gaGgA arthAt gaGgA kI dhArA aura usameM phira ghara-ye donoM eka sAtha prayukta nahIM ho sakate kyoMki gaGgA kI dhArA ghara kA AdhAra nahIM bana sakatI / isalie yahA~ anvaya kI anupapatti hotI hai / bahutere udAharaNa aise bhI haiM jinameM anvaya kI upapatti to ho jotI hai lekina phira bhI lakSaNA vahA~ pravRtta hotI hai jaise-kAkebhyo dadhi rakSyatAm / isameM kauoM se dahI ko bacAnA sambhava hai / sAtha hI kauoM jaise anya jIva yA bAlaka Adi se 1. tisu eva devatA ityuktaM purastAt / tAsAM bhaktisAhacarya vyAkhyAsyAmaH / athautAni agnibhaktIni / nirukta -daivatakANDam pR. 212.

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azruvINA meM upacAravakratA 299 bhI dahI ko bacAnA cAhie--yaha artha lakSaNA se prApta hotA hai / yahA~ anvaya kI upapatti hone ke bAvajUda tAtparya kI upapatti nahIM hotI isalie yahI artha samIcIna pratIta hotA hai lakSaNA kI pahalI zarta mukhyArthabAdha kA / dUsarI zarta hai tadyoge / mukhyArtha se bhinna kisI aise artha kA liyA jAnA jo mukhyArtha se sambaddha ho aura usako lene se mukhyArtha sambandhI bAdhA dUra ho ske| jaise gaGgAyAM dhoSaH se gaGgA zabda, apane mukhyArtha gaGgApravAha ko chor3akara gaGgAtaTa kara letA hai jisase utpanna huI bAdhA dUra ho jAtI hai kyoMki gaGgAtaTa para ghara honA sambhava hai / lakSaNA kI tIsarI zarta rUDhi athavA prayojana hai / kuzala zabda kA prayoga kArya karane meM jo catura ho usake lie hotA hai lekina yaha artha kuzala zabda kA mukhyArtha nahIM hai / kuzala use kahate haiM jo kuza nAma kI ghAsa lAye kyoMki kuza ghAsa lAnA AsAna nahIM hotA / use ukhAr3ate samaya hAtha ke kaTane kA yA cira jAne kA bhaya hotA hai isalie ise ukhAr3ate samaya bahuta sAvadhAnI rakhanI par3atI hai / jo eka catura vyakti hI kara sakatA haiM / usI artha ko vyApaka banAkara kisI bhI bhAga meM catura vyakti ko kuzala kahA jAne lagA / kuzala zabda-catura artha meM rUDha ho gayA / isa prakAra isameM rUDhi se lakSyArtha kA jJAna kiyA gayA / gaGgAyAM ghoSaH vAle udAharaNa meM gaGgA kI dhArA kA lakSyArtha gaGgAtaTa eka vizeSa prayojana se liyA gayA / vaha prayojana hai gaGgA kI zItalatA aura pavitratA usakI dhArA ke atirikta usake kinAre para bhI vyApta hai to gaGgA kI zItalatA aura pavitratA kI vyApakatA jo kinAre taka hai batAnA prayojana hai / isa prakAra lakSaNA ke ye tIna ghaTaka haiM / dhyAna rahe ki lakSaNA eka zabda kI zakti hai jo lakSyArtha prApta karAne meM sahAyaka hotI hai| aba hama lakSaNA ke ina tIna ghaTakoM kI sahAyatA se azruvINA meM ghaTita lakSaNA kA avalokana kareMge / isameM sarvaprathama to pahalA zloka hI lakSaNAmaya hai jisameM zraddhA ko sambodhita kara usake svabhAva kA varNana kiyA jA rahA hai| dudhamuMhe bacce se prema karanA, tarka se khinna vidvAnoM se prema karanA aura tarka se vimukha rahanA kisI sacetana aura vivekI jIva kA kArya ho sakatA hai zraddhA aisI koI jIva nahIM hai vaha to mAnava mAtra ke mana kI eka prakriyA hai jo sarvathA amUrta hai isalie zraddhe ! mugdhAn zizUn praNayasi Adi vAkya meM anvayAnupapatti ke kAraNa mukhyArtha bAdhita hai| taba-zraddhA kI nirdoSatA aura saralatA batAne ke uddezya se dUsarA artha liyA jAtA hai ki zraddhA mugdha, bhadra, sarala-svabhAvI baccoM ko hotI hai sAtha hI una vidvAnoM ko bhI hotI hai jo tarka karake khinna ho gaye haiN| para unheM nahIM hotI jo tarka karate haiM / yahA~ prayojanavatI lakSaNa lakSaNA hai / dUsare zloka meM bhI zraddhA ko sambodhita kara usameM mAnava sahaja kriyAoM kA Aropa kiyA gayA hai jo lakSaNAjanya hai / tIsarA zloka isa prakAra hai : tatrAnandaH sphurati sumahAn yatra vANI zritA'si, duHkhaM tatrocchalati vipulaM yatra maunAvalambA / kiM vA''nandaH kimasukhamidaM bhASase saprayogaM tvAmAzliSya svamatijaTilAstArkikA atra mUDhA // 3 //

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Contribution of Jainas to Sanskrit and Prakrit Literature isa zloka meM zraddhA ko sambodhita kara kahA gayA hai ki -he zraddhe ! tuma jaba bolatI ho to Ananda sphurita hotA hai / -jaba cupa rahatI ho to duHkha uchalatA hai| -tuma sukha yA duHkha ko prayoga dvArA paribhASita karatI ho / -tumheM chor3akara apanI mati meM ulajhe hue tArkika loga isa viSaya meM mUDha ho jAte haiM / prathama vAkya meM zraddhA kA bolanA aura Ananda kA sphurita honA sambhava nahIM hai kyoMki yaha kAma to sacetana jIva kA hai aura zraddhA aura Ananda eka amUrta mAnasika sthitiyA~ hai| taba yaha vAkya apanI siddhi ke lie apane naz2adIka ke dUsare artha ko Aropita kara letA hai aura artha hotA hai - zraddhAvAn vyakti kA kArya saphala hotA hai aura isa saphalatA meM zraddhA spaSTa parilakSita hotI hai| isa vAkya meM prayojana hai-zraddhA kI atizayita utkRSTatA jo vyaGgya hai / dUsare vAkya meM zraddhA ke abhAva meM duHkha hI duHkha hotA hai-yaha artha lakSaNAjanya hai, jisameM zraddhA kI aparihAryatA dyotita karanA prayojana vyaGgya hai / tIsare aura caudhe vAkya meM zraddhAvAn vyakti sukhI aura zraddhAhIna vyakti duHkhI aura mUr3ha hotA hai / yaha artha lakSaNA dvArA sUcita hai prayojana vahI zraddhA kI aparihAryatA / / citraM citraM tava sumRdavaH prANakozAstathApi kaSTonmeSe dRDhatamagatau mAnave cAnurAgaH / zraddhAbhAjau jagati gaNitAH sandihAnA asaMkhyAH zraddhApAtraM bhavati viralastena kazcittapasvI // 5 // -he zraddhe ! tumhAre prANakoSa atyanta komala haiM phira bhI vipatti ke bavaNDara meM kaThora mati vAle manuSya meM anurAga rakhatI ho yaha Azcarya kI bAta hai / saMsAra meM zraddhAvAn bahuta kama loga hai jabaki sandehazIla adhika / isalie koI virala tapasvI hI zraddhA kA pAtra hotA hai| isa zloka kI prathama do paMktiyA~ dekheM to zraddhA se usake nivAsa kI bAta kahI jA rahI hai| yahA~ bhI pahale kI taraha mukhyArtha bAdhita ho rahA hai kyoMki zraddhA kA kisI cetanazIla vivekI puruSa kI taraha nivAsa karanA sambhava nahIM hai / isalie yaha vAkya apanI siddhi ke lie apane nikaTa ke dUsare artha ko Aropita kara letA hai / vaha artha hai-zraddhA dRDha mati vAle vyakti meM hI rahatI hai / isakA prayojana yaha batAnA hai ki zraddhA eka aisI mAnasika prakriyA hai jo atyanta komala hai aura isakA badalA jAnA nitAnta sambhava hai / aisI zraddhA kA kisI dRDha buddhi vAle vyakti meM rahanA hI sambhava hai / yaha bAta vyaMgya hai / 'AzAsthAnaM tvamasi bhagavan' strIjanAnAmapUrva, tvatto buddhvA svapadamucitaM strIjagad bhAvi dhanyam / jihvAM kRSTvA'sahanarathikaH kAmamatto'mbayAme, dRSTiM nIto'stamitanayanastatra dIpastvameva // 4 //

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azruvINA meM upacAravakratA artha :- bhagavan ! tuma striyoM ke lie apUrva AzAsthAna ho / strIjagat apane ucita sthAna ko jAnakara dhanya hogA / merI mAtA ne apanI jihvA khIMcakara kAmonmatta, astamita nayana aura krUra rathika kI A~khe khola dI thI / usa samaya Apa hI dIpa the / isa zloka meM "tatra dIpastvameva" vAkya kA mukhyArtha hai "vahA~ tuma hI dIpaka the" / aba mahAvIrasvAmI yA kisI bhI aise vyakti kA dIpaka honA sambhava nahIM kyoMki vyakti eka cetana jIva hai jo apanA kAma svayaM kara letA hai jaba dIpaka eka nirjIva padArtha hai jo svayaM kucha nahIM kara sakatA / isalie mahAvIra svAmI aura dIpaka eka nahIM ho sakate / isalie mukhyArtha bAdhita huA / aba mukhyArtha apanI siddhi ke lie dUsare artha ko Aropita kara letA hai vaha artha hai-he bhagavan ! tuma mujhe dIpaka kI taraha jJAna kA prakAza dene vAle the / yahI artha kavi ko vivakSita hai / isameM gauNI lakSaNA hai kyoMki guNoM ke AdhAra para mahAvIra svAmI para dIpaka kA Aropa kiyA gayA hai / mahAvIra svAmI logoM ko jJAna dekara ajJAna dUra karate haiM to dIpaka apanA prakAza phailAkara andhakAra dUra karatA hai / yahA~ para gauNI lakSaNA siddha ho rahI hai / isameM prayojana hai vaha jJAna jo mahAvIra svAmI ne dhAriNI ko diyA thA vaha dIpa prakAza kI taraha zIghra hI ajJAna ke andhakAra ko haTAne vAlA thA / yaha vyaJjanA se prApta hai / citrAzaktiH sakalaviditA hanta yuSmAsu bhAti, roddhaM yannAkSamata pRtanA nApi kuntAgramugram / khAtaM gartA gahana gahanaM parvatAzcApagApi, magnAH sadyo vahati viralaM te'pi yuSmatpravAhe / 124 / he A~suoM / Azyarya kI bAta hai ki tumhAre andara adbhuta zakti suzobhita hai, jo saba jAnate haiM / jinheM na to senA na ugra noka vAle bhAle, na gaharI khAI, na guphA, parvata va nadiyA~ rokane meM samartha haiM unheM bhI tumhAre virala pravAha bahA dete haiM / isa zloka meM magnAH sadyo vahati virala te'pi yuSmatpravAhe / isa paMkti kA mukhyArtha hai ve bhI tumhAre (A~suoM ke) virala pravAha meM baha jAte haiM / yaha vAkyArtha upapanna nahIM hotA kyoMki eka to azrupravAha ho vaha bhI virala aura usameM aneka loga baha jAya yaha sambhava nahIM hai isalie yaha vAkya apanI siddhi ke lie dUsare artha ko Aropita kara letA hai aura taba usakA artha hotA hai-A~sU dekhakara logoM ko adhika saMvedanA hotI hai / yaha huA lakSyArtha / isakA prayojana yahI hai ki azru ke kAraNa loga itane saMvedanazIla ho jAte haiM ki ve apanA kArya chor3akara usa duHkhI vyakti ke sahAyatArtha pahu~ca jAte haiM yahI Azaya hai-yAnAkSamata roddhaM pRtanA Adi vAkya kA / ye sAre artha vyaMgya haiM / AraktApi kSaNamatha na sA bASpasaGgaM mumoca, pluSTo loka pibati payasA phUtkRtaizcApi takram / samprekSAyAmadhRtitaralAcakSuNAM kAtarANAmAsan bhAvAH kimiva dadhato majjanonmajjanAni // 52 //

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302 Contribution of Jainas to Sanskrit and Prakrit Literature artha :- bhagavAn ke rUkane para vaha Azvasta hotI huI bhI kSaNa bhara A~suoM ko nahIM chor3A kyoMki dUdha kA jalA chAcha ko bhI phUMka kara pItA hai / usa samaya candanA kI A~khoM meM asthira aura caJcala bhAva DUba utarA rahe the| 3. isa zloka kI antima do paMkti meM candanA kI A~kho meM caMcalabhAvoM kA DUbanA utarAnA kahA gayA hai / DUbanA aura utarAnA kriyA pAnI meM sambhava hai A~khoM meM nahIM / isalie yaha mukhyArtha bAdhita huA aura apanI siddhi ke lie anya artha kA Aropa kara liyA vaha artha hai candanA kI A~khe itanI caMcala thIM ki unase aneka bhAva kabhI pratIta hote the to kabhI pratIta nahIM hote the yaha artha lakSaNAjanya hai / isakA prayojana hai : mahAvIra svAmI jaba usakI bhikSA lene vApasa lauTa rahe the taba usake nayana itane caMcala the ki yaha kaha pAnA kaThina thA ki kaunasA bhAva pratIta haA aura kauna sA bhAva tirohita haA / arthAt bhagavAna mahAvIra A rahe hai isase prasannatA kA bhAva utpanna huA / ve kahIM cale na jA~ya isalie viSAda kA bhAva utpanna huaa| isa prakAra usakI dRSTi meM ye saba bhAva eka eka karake pratIta aura tirohita ho rahe the / isake atirikta azruvINA meM aneka zloka aise haiM jinameM lakSaNA (upacAra vakratA) spaSTa pratIta hotI hai / jaise zloka saMkhyA 64 meM kahA gayA hai : boddhaM nAlaM svamatiracite jIvanasyAdhvanIha, gartAH zailA: kati ca kati vA moTanAni bhramA vA / anyaM kaJcit vrajati tanumAnekamulAya pUrva mAvartaM tadbhavati sahasA vismRtiH prAktanasya // 64 // isa zloka meM jIvana kA mArga, usameM phira gaDDe, parvata mor3a aura Avarta kA honA sarvathA bAdhita hai kyoMki ye saba to pArthiva mArga para dekhe jAte haiM jIvana meM nahIM / hA~, inake samAna duHkhakArI paristhitiyA~ avazya A jAtI haiM jo jIvana kI sucArutA meM bAdhaka hotI haiM / yahIM artha kavi ko abhipreta hai jo lakSaNAjanya hai / isakA prayojana hai jIvana ke duHkhoM kI bhayaMkaratA pratipAdita karanA / isI prakAra zloka zloka saMkhyA 65, 68, 73, 74 meM lakSaNA ke lakSaNa dekheM jA sakate haiN| sandarbhagrantha : 1. azruvINA-AcArya mahAprajJa, sampAdaka : DaoN0 harizaMkara pANDeya : prakAzaka jainavizva bhAratI, lADana~ / 2. kAvyaprakAza : AcArya mammaTa, vyAkhyA : DaoN0 rAmasAgara tripAThI, prakA0 motIlAla banArasIdAsa dillI 1985 / 3. nighaNTu tathA nirukta saMpAdaka lakSmaNasvarUpa motIlAlabanArasIdAsa, dillI, 1985 000

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bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya bhAgacandra jaina 'bhAgendu' jaina vAGmaya akhilabhAratIya vAGmaya kA eka samRddha aura susaMskRta bhANDAgAra hai / eka to Adhunika yugIna saMskRta sAhitya para hI adhyayana-anuzIlana nagaNya jaisA hai phira jaina kAvyasAhitya ke adhyayana-anuzIlana kI sthiti to aura bhI adhika cintanIya kahI jAyagI / maiMne apane isa Alekha meM saMskRta ke bIsavIM zatAbdI meM prAdurbhUta, jaina racanAkAroM aura unakI racanAoM kA anuzIlIna karane kA vinamra prayAsa kiyA hai / vastutaH isa zatAbdI ke jaina racanAkAroM aura unakI racanAoM ke AbhAmaMDala se sampUrNa saMskRta vAGmaya suvAsita ho uThA hai / isa zatAbdI ke jaina racanAkAroM meM kevala janmanA jaina hI nahIM haiM pratyuta jainetara vargoM meM utpanna hokara jaina viSaya para racanA karane vAle bahuta se manISI bhI sammilita haiM / isa kAlakhaNDa meM jaina kAvya kI samRddhi meM kevala gRhastha manISiyoM kA hI yogadAna nahIM hai pratyuta nirgrantha AcAryoM, muniyoM aura sAdhviyoM kA prazasta yogadAna bhI ullekhanIya hai / antarvibhAjana : jIvana ke badalate sandarbho aura AvazyakatAoM ke anurUpa bIsavIM zatAbdI meM saMskRtabhASA meM jaina viSayoM para bahu AyAmI cintana paramparA se samRddha kAvyasAhitya kA sRjana huA hai / isa zatAbdI ke sAhitya ko tIna bhAgoM meM vibhakta kara sakate haiM / 1. maulika racanAe~ 2. TIkA grantha / 3. anya grantha / maulika racanAoM ke aMtargata isa kAla khaMDa meM viracita, mahAkAvya, khaNDakAvya-dUtakAvya, stotrakAvya aura zataka grantha sammilita hai / inake antargata campUkAvya, zrAvakAcAra tathA nIti viSayaka racanAoM ke sAtha sphuTa racanAoM kA bhI samAveza kiyA gayA hai / TIkA granthoM ke

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. 304 Contribution of Jainas to Sanskrit and Prakrit Literature aMtargata aisI racanAe~ sammilita haiM, jo isa zatAbdI meM TIkA-grantha ke rUpa meM praNIta haiM / isa zatAbdI meM kucha aisI bhI racanAe~ prApta hotI haiM, jo uparyukta vizleSaNa krama meM sthAna nahIM pA sakIM / unakA anya granthoM ke rUpa meM ullekha kiyA gayA hai| bIsavIM zatAbdI meM viracita jaina saMskRta mahAkAvyoM / kAvyoM kI sUcI nimna prakAra hai :jayodaya mahAkAvyam AcArya jJAnasAgara vIrodaya mahAkAvyam AcArya jJAnasAgara zrI bhikSu mahAkAvyam muni nathamala puNya zrI carita mahAkAvyam paM0 nityAnanda zAstrI kSamA kalyANa caritam mahAkAvyam - paM0 nityAnanda zAstrI zAMti sindhu mahAkAvyam AcArya ghAsIlAla lokAzAha mahAkAvyam AcArya ghAsIlAla zrI tulasI mahAkAvyam paM0 raghunandana zarmA svarNAMcala mAhAtmya zrI bAlacandra jaina bAhubalI mahAkAvyaM prAkRta DaoN. udayacandra jaina lokAzAha mahAkAvyam - paM0 mUlacandra zAstrI sudarzanodaya AcArya jJAnasAgara bhadrodaya AcArya jJAnasAgara zAMtisudhA siMdhu AcArya kunthasAgara prabhava prabodha kAvyam candanamuni paMcatIrthI candanamuni arjunamAlAkAram candanamuni saMvarasudhA candanamuni azruvINA (dUtakAvya) muni nathamala ratnapAla caritam muni nathamala mAtherAna suSamA muni nagarAja dharma kusumodyAnam - paM0 pannAlAla sAhityAcArya pANDava vijaya muni DuMgaramala gItisaMdohaH muni dulIcanda 'dinakara' saMskRta gItimAlA sAdhvI saMghamitrA bhAva-bhAskara kAvyam dhanarAja dvitIya

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305 bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya bundelakhaNDa gauravakAvyam - paM0 govindarAma zAstrI bhujabalI caritam - paM0 ke0 bhujabalI zAstrI jaya-parAjayam - DaoN0 udayacandra jaina - paM0 mUlacandra zAstrI dUtakAvyam vacanadUtam stotra/stuti : zrI guroH zivasAgarasya stavaH zAradAstutiriyam mahAvIrastavanam mahAvIra stotram sAmAyika pAThaH bahubalyaSTakam vidyAsAgarASTikam AvArya zAntisAgara vaMdanA saMghamasindhu praNamAmi nityam AvArya dharmasAgaramahArAjaM prati taMda dezabhUSaNamarSimahaM samIDe sAdhuvandanA vinayAMjalayaH vRttahAraH zrI zAntisAgara stutiH zrI zivasAgara stutiH zrI mahAvIra kIrtistutiH zrI dharmasAgarASTakam devaguru stotram bhagavat stutiH AcArya zivasAgarastotram ATottarazAtanAmastotram jambUjinASTakam vIrASTakam AcArya jJAnasAgara AcArya vidyAsAgara DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 patrAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya DaoN0 pannAlAla sAhityAcArya AryikA zrI jJAnamatI mAtAjI AryikA zrI jJAnamatI mAtAjI AryikA zrI jJAnamatI mAtAjI AryikA zrI jJAnamatI mAtAjI muni sohanalAla muni sohanalAla AryikA supArzvamatI mAtAjI AryikA vizuddhamatI mAtAjI DaoN0 darabArIlAla koThiyA paM0 vaMzIdhara vyAkaraNAcArya -

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306 Contribution of Jainas to Sanskrit and Prakrit Literature zrI tulasI stotram vItarAga stutiH terApaMthI stotram tulasI stotram jinacaturviMzatikA caturviMzati stavanam zrItulasI stotram zivASTakastotram gurugauravam padmaprabhastavanam AcArya jJAnasAgara saMstutiH abhinava stotram gaNeza stutiH AcArya zivasAgarastutiH zrImad varNi gaNezASTakam papaurASTakam varNIsUryaH taM namyate munivarapramukhAya tasmai pUjyAyikAM ratnamatI namAmi ahAratIrthastotram gaNezASTakam candrASTakam vidyAsAgara stavam sarasvatIvandanASTakam ahAratIrtha stavanam vidyASTakam jJAnamatI paMcakam kSamAsAgaravandanA muni pUnamacandra ' - candrana muni muni nathamala muni nathamala muni nathamala AcAya tulasI muni buddhamala jinamatI mAtAjI muni DUMgaramala paM0 javAharalAla zAstrI - paM0 mUlacandra zAstrI paM0 mUlacandra zAstrI paM0 mUlacandra zAstrI paM0 mUlacandra zAstrI paM0 ThAkuradAsa zAstrI - paM0 mUlacandra zAstrI paM0 amRtAlAla darzanAcArya - DaoN0 dAmodara zAstrI DaoN0 dAmodara zAstrI paM0 govindadAsa koThiyA AcArya gopIlAla 'amara' raMjanadeva sUrI paM0 bhuvanendrakumAra zAstrI DaoN0 dayAcandra sAhityAcArya paM0 bArelAla rAjavaidya DaoN0 bhAgacandra jaina 'bhAgendu' ____ DaoN0 bhAgacandra jaina 'bhAgendu' DaoN0 bhAgacandra jaina 'bhAgendu' zatakakAvya : munimanoraMjanazatakam - AcArya jJAnasAgara

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bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya 307 samyaktvasAra zatakam AcArya jJAnasAgara nijAnubhavazatakam AcArya vidyAsAgara zramaNazatakam AcArya vidyAsAgara niraMjanazatakam bhAvanAzatakam bhAvanA zatakam bhAvanAzatakam sunIti zatakam bhAvanAzatakam parISaTajayazatakam bhAvanAzatakam muktaka zatakam bhAvanAzatakam tIrtha zatakam muni nagarAja bhikSu zatakam muni nagarAja bhikSuzatakam muni nagarAja bhikSuzatakam muni nathamala tulasI zatakam muni dulIcandra "dinakara" anubhUtizatakam candana muni aNuvrata zatakam muni campAlAla kRSNAjAtakam muni chatrapAla jinopadezazatakam paM. javAharalAla zAstrI campUkAvya :dayodaya campU AcArya jJAnasAgara vardhamAna campU paM0 mUlacandra zAstrI zrAvakAcAra evaM nIti viSayaka :zrAvaka dharma pradIpa AcArya kunthasAgara suvarNa sUtram AcArya kunthasAgara paMcasUtram AcArya tulasI zikSA SaNNavati AcArya tulasI kartavyaSaTtriMzikA AcArya tulasI dArzanika racanAe~ :samyaktva cintAmaNi - paM0 patrAlAla sAhityAcArya sajjJAna candrikA - paM0 pannAlAla sAhityAcArya samyaktva cAritracintAmaNi - paM0 pannAlAla sAhityAcArya

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308 Contribution of Jainas to Sanskrit and Prakrit Literature kaSAyajaya bhAvanA - DaoN0 nemIcandra jaina bIsavIM zatAbdI meM racita jaina saMskRta kAvyoM kI vividha vidyAe~ paryApta saMkhyA meM samRddha huI haiM / ukta anucchedoM meM katipaya pramukha kRtiyoM ke nAmoM kA ullekha mAtra kiyA gayA hai / yadi saMkhyA kI dRSTi se vicAra kareM to- maulika racanAoM kI hI saMkhyA nimna prakAra prApta hotI mahAkAvyam kAvyagrantha OM 39 dUtakAvya stotra / stuti - 100 zatakakAvya campUkAvya zrAvakAcAra nItiviSayaka kAvya __- 12 pUjA vratodyApana - 30 10. dArzanika racanAe~ 11. sphuTa racanAe~ inake atirikta lagabhaga so TIkAgrantha aura aneka anya kRtiyA~ isa zatAbdI meM saMskRta meM likhI gaI / . isa zatAbdI meM viracita jaina saMskRta kAvyoM meM sAhitya zAstrIya aura zailIgata vizeSatAe~ samRddha rUpa meM abhivyaMjita huI haiM / inameM rasa, chanda, alaMkAra, guNa, dhvani Adi tattva yathAsthAna vyavasthita rUpa se prayukta dRSTigocara hote haiM / udAharaNArtha-AcArya jJAnasAgara ke mahAkAvyoM meM mukhya rasa zAMta hai kintu sahayogI rasa ke rUpa meM zrRMgAra, vIra, hAsya, vAtsalya Adi kA bhI yathAsthAna prayoga huA hai / AcArya jJAnasAgara ke mahAkAvyoM meM chandoMvaividhya dekhate hI banatA hai / unhoMne 17 pracalita evaM 29 apracalita isa prakAra kula 46 prakAra ke chandoM kA prayoga kiyA hai / upajAti chanda kavi kA sarvAdhika priya chanda hai / inake kAvyoM meM AcArya zrI kI saMgItapriyatA aura AlaMkArikacchaTA kA paripUrNa nidarzana huA hai / jJAnasAgara jI ko anuprAsa, yamaka, upamA, utprekSA aura apahanuti alaMkAra se vizeSa lagAva pratIta hotA hai / inake kAvyoM meM 6 prakAra ke citrabandhoM kA bhI prayoga huA hai : 1. cakrabandha 2. gomUtrikAbaMdha 3. yAnabandha

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bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya 309 4. padyabaMdha 5. tAlavRntabandha 6. kalazabandha bhASAzailI : bIsavIM sadI ke jaina saMskRta kAvyoM meM komalakAMtapadAvalI yukta sAhityika-prAMjala bhASA prayukta huI hai / bhASA meM AlaMkArikatA bhI hai / saMskRta ke sAtha urdU, phArasI aura hindI ke zabda rUpoM kA bhI kahIM-kahIM racanAkAroM ne prayoga kiyA hai / zailI kI dRSTi se vaidarbhI rIti kA pramukha rUpa se prayoga huA hai / oja, prasAda aura mAdhurya guNoM kA racanAkAroM ne prayoga kiyA hai / koI-koI racanAkAra kI tukAnta racanA karane kI vRtti bhI sAmane AI hai / AcArya vidyAsAgara jI kI racanAe~ sabhI prakAra ke kAvya guNoM se samalaMkRta haiM / isa zatAbdI kI racanAoM para kAlidAsa, bhAravi, mAgha, bhavabhUti, zrIharSa kI pravRttiyoM kA kahIM-kahIM nidarzana hotA hai / zailI vijJAna kI dRSTi se inameM dRSTAMta, saMvAda, vyAkhyAtmaka, vivecanAtmaka aura samAsa zailI yathA--prasaMga prApta hotI hai / bIsavIM zatAbdI ke saMskRta jaina kAvyoM kA vaiziSTya, pradeya a. bIsauM zatAbdI ke saMskRta jaina kAvyoM kA vaiziSTya vivecya zodha viSaya kA samagratayA anuzIlana karane para zodhakartA ko bIsavIM zatAbdI meM racita jaina kAvyoM meM racanAtaMtra, kathAnaka, nAyaka cayana, kavi kalpanA meM avatarita tattvoM, bhAvapakSa, kalApakSa Adi ke AdhAra para nimnalikhita vizeSatAe~ prApta huI hai : 1. saMskRta jaina kAvyoM kI AdhArazilA dvAdazAMga vANI hai / isa vANI meM AtmavikAsa dvArA pratyeka vyakti ko mokSa prApta karane kA pUrNa adhikAra prApta hai / ratnatraya-samyagdarzana, samyagjJAna aura samyak cAritra kI sAdhanA dvArA mAnava mAtra carama sukha ko prApta kara sakatA hai| saMskRta bhASA meM racita pratyeka jaina kAvya ukta saMdeza ko hI puSpoM kI sugandha kI bhA~ti vikIrNa karatA hai / 2. jaina saMskRta kAvya smRti anumodita varNAzrama dharma ke poSaka nahIM hai| inameM jAtivAda ke prati krAMti nidarzita hai| inameM Azrama vyavasthA bhI mAnya nahIM hai / samAja-zrAvaka aura muni ina do vargoM meM vibhakta hai caturvidha saMgha-muni, AryikA, zrAvaka, zrAvikA ko hI samAja mAnA gayA hai / isa samAja kA vikAsa zrAvaka aura muni ke pArasparika sahayoga se hotA hai| tapa, tyAga, saMyama evaM ahiMsA kI sAdhanA ke dvArA mAnava mAtra samAna rUpa se AtmotthAna karane kA adhikArI hai / AtmotthAna ke lie kisI parokSa zakti kI sahAyatA apekSita nahIM hai / apane puruSArtha ke dvArA koI bhI vyakti apanA sarvAGgINa vikAsa kara sakatA hai /

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310 Contribution of Jainas to Sanskrit and Prakrit Literature 3. inake nAyaka deva, RSi, muni nahIM hai, apitu rAjAoM ke sAtha seTha, sArthavAha, dharmAtmA vyakti, tIthaGkara zUravIra yA sAmAnya jana Adi haiM / nAyaka apane caritra kA vikAsa indriya damana aura saMyama pAlana dvArA svayaM karatA hai / AraMbha se hI nAyaka tyAgI nahIM hotA, vaha artha aura kAma donoM purUSArthI kA pUrNatayA upayoga karatA huA kisI nimitta vizeSa ko prApta kara virakta hotA hai, aura AtmasAdhanA meM laga jAtA hai| jina kAvyoM ke nAyaka tIrthaMkara yA anya paurANika mahApuruSa haiM una kAvyoM meM tIrthaMkara Adi puNya puruSoM kI sevA ke lie svarga se devI-devatA Ate haiM / para ve mahApuruSa bhI apane caritra kA utthAna svayaM apane purUSArtha dvArA hI karate haiM / 4. jaina saMskRta kAvyoM ke kathA-stotra vaidika purANoM yA anya granthoM se grahaNa nahIM kiye gaye haiM, pratyuta unakA loka pracalita prAcIna kathAoM evaM jaina paraMparA ke purANoM se saMgraha kiyA gayA haiM / kaviyoM ne kathAvastu ko jaina dharma ke anukUla banAne ke lie use pUrNatayA jaina dharma ke sA~ce meM DhAlane kA prayAsa kiyA hai| rAmAyaNa yA mahAbhArata ke kathAMza jina kAvyoM ke AdhAra haiM unameM bhI ukta kathAe~ jaina paraMparA ke anusAra anumodita hI haiN| inameM buddhi-saMgata yathArthavAda dvArA vikAroM kA nirAkaraNa karake mAnavatA kI pratiSThA kI gaI hai| 5. saMskRta jaina kAvyoM ke nAyaka jIvana-mUlyoM, dhArmika nirdezoM aura jIvana tattvoM kI vyavasthA tathA prasAra ke lie "mIDiyama" kA kArya karate haiN| ve saMsAra ke da:khoM evaM janmamaraNa ke kaSToM se mukta hone ke lie ratnatraya kA avalambana karate haiM / saMskRta kAvyoM ke "duSTanigraha" aura "ziSTa-anagraha" Adarza ke sthAna para da:kha-nivatti hI nAyaka kA lakSya svayaM kI duHkha-nivRtti ke Adarza se samAja ko duHkha-nivRtti kA saMketa karAyA jAtA hai / vyakti hita aura samAjahita kA itanA ekIkaraNa hotA hai ki vaiyaktika jIvanamUlya hI sAmAjika jIvana mUlya ke rUpa meM prakaTa hote haiM / saMskRta jaina kAvyoM ke isa Antarika racanA taMtra ko ratnatraya ke tripArzva samatribhuja dvArA prakaTa honA mAnA jA sakatA hai / ina jIvana tribhuja kI tInoM bhujAe~ samAna hotI haiM aura koNa bhI tyAga, saMyama, evaM tapa ke anupAta se nirmita hote haiM / 6. jaina saMskRta kAvyoM ke racanA taMtra meM caritra kA vikAsa prAyaH lambavat (varaTIkala) nahIM hotA jabaki anya saMskRta kAvyoM meM aisA hI hotA hai / 7. saMskRta ke jaina kAvyoM meM caritra kA vikAsa prAya: aneka janmoM ke bIca meM huA hai / jaina kaviyoM ne eka hI vyakti ke caritra ko racanA krama se vikasita rUpa meM pradarzita karate hue vartamAna janma meM mokSa / nirvANa taka pahu~cAyA hai / prAyaH pratyeka kAvya ke Adhe se adhika sargoM meM kaI janmoM kI paristhitiyoM aura vAtAvaraNoM ke bIca jIvana kI vibhinna ghaTanAeM aMkita hotI haiM / kAvyoM ke uttarArddha meM ghaTanAe~ itanI jaldI Age bar3hatI haiM jisase AkhyAna meM kramaza: kSINatA AtI-jAtI hai / pUrvArdha meM pAThaka ko kAvyAnanda prApta hotA hai jabaki uttarArddha meM AdhyAtmikatA aura sadAcAra hI use prApta hote haiM / isakA kAraNa yaha bhI ho sakatA hai ki zAntarasa pradhAna kAvyoM meM nirveda kI sthiti kA uttarottara vikAsa hone se aMtima upalabdhi adhyAtma tattva

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bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya ke rUpa meM hI saMbhava hotI hai / cU~ki saMskRta jaina kAvyoM kI kathAvastu aneka janmoM se saMbaMdhita hotI hai ataH caritra kA vikAsa anuprastha (hArI-jenTala) rUpa meM hI ghaTita huA hai / jIvana ke vibhinna pakSa, vibhinna janmoM kI vividha ghaTanAoM meM samAhita haiM / 8. saMskRta jaina kAvyoM meM AtmA kI amaratA aura janma-janmAntaroM ke saMskAroM kI anivAryatA dikhalAne ke lie pUrva janma ke AkhyAnoM kA saMyojana kiyA gayA hai / prasaMgavaza cArvAka Adi nAstika vAdoM kA nirasana kara inameM AtmA kI amaratA aura karma saMskAra kI vizeSatA kA vivecana kiyA gayA hai| pUrva janma ke sabhI AkhyAna nAyakoM ke jIvana meM kalAtmaka zailI meM gumphita hue haiM / dArzanika siddhAtoM ke pratipAdana se yatra-tatra kAvya rasa meM nyUnatA A gaI hai, para kaviyoM ne AkhyAnoM ko sarasa banAkara isa nyUnatA ko saMbhAla bhI liyA hai / 9. saMskRta ke jaina kaviyoM kI racanAe~ zramaNa saMskRti ke pramukhya Adarza-syAdvAda-vicAra samanvaya aura ahiMsA ke pAtheya ko apanA sambala banAte haiM / ina kAvyoM kA aMtima lakSya prAyaH mokSa--prApti hai.| isalie AtmA ke utthAna aura caritra-vikAsa kI vibhinna kArya-bhUmikAe~ spaSTa hotI haiM / 10. vyaktiyoM kI pUrNa-samAnatA kA Adarza nirUpita karane aura manuSya-manuSya ke bIca jAtigata bheda ko dUra karane ke lie kAvya ke rasa-bhAva mizrita pariprekSya meM karmakANDa, purohitavAda evaM kartRtvavAda kA nirasana kiyA gayA hai / vaibhava ke mada meM nimagna azAnta saMsAra ko vAstavika zAnti prApta karane kA upacAra parigraha-tyAga evaM icchA niyaMtraNa ko nirUpita karake manohara kAvya zailI meM pratipAdana kiyA gayA hai / 11. mAnava sanmArga se bhaTaka na jAye, isalie mithyAtva kA vizleSaNa karake sadAcAra paraka tattvoM kA varNana karanA bhI saMskRta jaina kaviyoM kA abhISTa hai / yaha saba unhoMne kAvya kI madhura zailI meM hI prastuta kiyA hai| 12. jaina saMskRta kaviyoM kI eka pramukha vizeSatA yaha bhI hai ki ve kisI bhI nagara kA varNana karate samaya unake dvIpa, kSetra evaM deza Adi kA nirdeza avazya karate haiM / 13. kalApakSa aura bhAvapakSa meM jaina kAvya aura anya saMskRta kAvyoM ke racanA taMtra meM koI vizeSa aMtara nahIM hai para kucha aisI bAteM bhI haiM jinake kAraNa antara mAnA jA sakatA hai / kAvya kA lakSya kevala manoraMjana karAnA hI nahIM hai, pratyuta kisI Adarza ko prApta karAnA hai| jIvana kA yaha Adarza hI kAvya kA aMtima lakSya hotA hai / isa aMtima lakSya kI prApti kAvya meM jisa prakriyA dvArA saMpanna hotI hai / vaha prakriyA hI kAvya kI "TekanIka" hai| zrI kAlidAsa, bhAravi, mAdha Adi saMskRta ke kaviyoM kI racanAoM meM cAroM ora se ghaTanA, caritra aura saMvedana saMgaThita hote haiM tathA yaha saMgaThana vRttAkAra puSpa kI taraha pUrNa vikasita hokara prasphuTita hotA hai aura sampreSaNIyatA kendrIyaprabhAva ko vikIrNa kara detI hai / isa prakAra anubhUti dvArA rasa kA saMcAra hone se kAvyAnanda prApta hotA hai aura aMtima sAdhya rUpa jIvana Adarza taka pAThaka pahu~cane

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312 Contribution of Jainas to Sanskrit and Prakrit Literature kA prayAsa karatA hai / isalie kAlidAsa Adi kA racanA-taMtra vRttAkAra hai / para jaina saMskRta kaviyoM kA racanAtaMtra hAthIdAMta ke nukIle zaMku ke samAna samasRNa aura Thosa hotA hai / caritra, saMvedana aura ghaTanAe~ vRtta ke rUpa meM saMgaThita hokara bhI sUcI rUpa ko dhAraNa kara letI haiM tathA rasAnubhUti karAtI huI tIra kI taraha pAThaka ko aMtima lakSya para pahu~cA detI haiM / 14. jaina kAvyoM meM indriyoM ke viSayoM kI sattA rahane para bhI AdhyAtmika anubhava kI saMbhAvanAe~ adhikAdhika rUpa meM vartamAna rahatI haiM / indriyoM ke mAdhyama se sAMsArika rUpoM kI abhijJatA ke sAtha kAvya prakriyA dvArA mokSa tattva kI anubhUti bhI vizleSita kI jAtI hai / bhautika aizvarya, saundarya paraka abhirUciyA~ ziSTa evaM pariSkRta saMskRti ke vizleSaNa ke sAtha AtmotthAna kI bhUmikAe~ bhI varNita rahatI haiM / ba. bIsavIM zatAbdI ke saMskRta jaina kAvyoM kA pradeya : bIsavIM zatAbdI meM saMskRta sAhitya kI zrIvRddhi karane meM jaina-viSayoM para praNIta sAhitya kA bhI viziSTa yogadAna hai / jaina viSayoM para saMskRta meM kAvya racanAe~ karane vAle bIsavIM zatAbdI ke racanAkAroM ne kAvya kI prAya: sabhI vidyAoM ko apanI lekhanI se samRddha banAyA hai / saMskRta jaina kAvyoM ke antargata-mahAkAvya, khaNDakAvya, gItikAvya, zatakakAvya, dUtakAvya, campUkAvya, stotrakAvya, zrAvakAcAra tathA nItiviSayaka kAvya granthoM ke sAtha hI sAtha pUjAvratodyApana kAvya aura dArzanika kAvya racanAe~ bhI prApta hotI haiM / ina suvidhAoM ke atirikta sphuTa racanAoM ke mAdhyama se bhI manISiyoM ne apanI pratibhA kA prakAzana muktaka zailI meM kiyA hai / isa zatI ke racanAkAroM kI lekhanI para bIsavIM zatAbdI kI hIyamAna pravRttiyoM kA koI bhI prabhAva parilakSita nahIM hotA hai-sama-sAmayika samasyAoM ke duScakra meM sAhityakAra kI lekhanI nahIM ulajhI hai, pratyuta kaviyoM kI racanAdharmitA, jIvana ke uccAdarzoM aura mUlyoM para AdhArita hai / jaina-paramparA aura jainetara paramparA meM janme racanAkAroM ne samAna rUpa se jaina kAvya racanA ke pramukha AdhAra dvAdazAMga vANI ko AtmasAt karake saMskRta meM kAvyoM kA praNayana kiyA hai / vivecya zatAbdI ke jaina kAvyoM kI racanAdharmitA aura racanAkAroM ke Azrama-pArthakya ko rekhAMkita karate hue vivecana kiyA hai / parantu prastutazatAbdI meM jaina sAdhu-sAdhviyoM aura jaina gRhastha manISiyoM ke sAhitya para samAna rUpa se adhyAtma, bhAratIya saMskRti, dArzanika ciMtana, nyAya, sadAcAra, vizvazAMti, naitikatA aura kaivalya (mokSa) kA prabhAva aMkita hai / bIsavIM zatAbdI ke agragaNya mahAtmA AcArya zrI jJAnasAgara jI muni-mahArAja ke kAvyoM meM mAnavatA, varNavyavasthA, svAvalambana, punarjanma Adi bhAratIya saMskRti ke vividha pakSoM kA samagratayA udghATana haA hai / sAmAjika burAiyoM ko dara karane ke lie AtmaciMtana kA Azraya lenA ucita hai / "zrI samudradatta" kA nAyaka satyapriyatA ke kAraNa prakhyAta huA / "dayodayacampU" meM eka hiMsaka ke hRdaya parivartana kI kahAnI hai / "jayodaya" kA eka nAyaka rAjA hokara bhI aMta meM brahmacarya vrata dhAraNa karatA hai / "pIrodaya" aura "sudarzanodaya" Adi grantha ratnatraya kI siddhi kA mArga prazasta karate haiM /

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bIsavIM zatAbdI kI jaina saMskRta racanAe~, unakA vaiziSTya aura pradeya 313 AcArya vidyAsAgara mahArAja kA racanA saMsAra AdhyAtmikatA, dArzanika ciMtana parabrahma paramAtma para AdhArita hai / lAkSaNika prayogoM meM gUDhArtha hai / jahA~ eka ora sAdhAraNa manuSya kI buddhi se pare "bhAvanA zatakam" granthoM ko "kozaM pazyan pade-pade" kI sahAyatA se hI prabuddha vyakti samajha sakatA hai vahIM dUsarI ora "sunItizatakam" jaise granthoM kI pratipAdya zailI sarala hai / "mukti mArga" kI sArthakatA samajhAyI gaI hai / citrAlaMkAroM meM murajabaMdha ko apanAyA hai / caritrazuddhi, AtmotthAna kA samyak nidarzana pade-pade kiyA gayA hai / AcArya kunthusAgara kI racanAoM meM naitika utthAna, jana jAgRti aura bauddhika-vikAsa ke sAtha hI sAmAcAra kI vikarAlatA se mAnava mAtra ko avagata karAte hue isase dUra rahane kA upadeza diyA gayA hai / inake granthoM meM jIvana ke Adarza siddhAntoM evaM mokSa ke rahasya ko samajhAyA gayA hai / zAMti sudhA-sindhu, zrAvakadharmapradIpa, suvarNasUtram Adi granthoM meM vizva zAMti kI vyAkhyA kI gaI hai aura spaSTa kiyA gayA hai ki 'vizvazAMti hI atIta, vartamAna evaM bhaviSya viSayaka sabhI samasyAoM kA samAdhAna khojane meM sUkSma hai / AcArya zrI ke kAvyoM meM karttavya-akartavya, satsaMgati, samAjasudhAra, jainasaMskRti aura jainadharma kA bIsavIM zatAbdI meM mahattva Adi kA samyak nidarzana hai / samasyA pradhAna vizva saMskRti ke utthAna meM AcArya kunthusAgara jI ke granthoM kA adhyayana mAnava mUlyoM ke rakSArtha upayogI hai / pUjya AryikA supArzvamatI mAtA jI, AryikA jJAnamatI mAtA jI, AryikA vizuddhamatI mAtA jI, AryikA jinamatI mAtA jI prabhRti sAdhviyoM kI racanAoM meM bhI upayogI siddhAMtoM kI gaI samIkSA haiN| DaoN0 pannAlAla sAhityAcArya jI kI racanAoM kA pratipAdya viSaya samyak-ratnatraya hai / jainadarzana ke AdhArabhUta evaM mokSamArga kI pratipAdaka inakI racanAe~ dArzanika ciMtana kI pratinidhi haiM / inameM bhAvapakSa ke sAtha-sAtha kalApakSa kI pradhAnatA samAna rUpa se nidarzita haiM / inake granthoM kI racanA zailI jahA~ eka ora vAlmIki, kAlidAsa, aura azvaghoSa kA anusaraNa karatI hai vahIM dUsarI ora zrI harSa, mAgha, bhAravi se bhI prabhAvita pratIta hotI hai / saMskRta sAhitya kI zrI vRddhi karane ke sAtha hI jaina-darzana ke pracAra prasAra kI dizA meM paM0 jI kA yogadAna smaraNIya hai dharmakarma, AcAra-vicAra, rASTraprema Adi kI zikSAoM se ota-prota paMDita jI kI racanAe~ AcArasaMhitAe~ hI haiM / mAnavIya bhAvoM kI sukumAra abhivyakti karane ke lie vikhyAta paM0 mUlacandra jI zAstrI kA sAhitya prAcIna bhAratIya saMskRti kI bhavyatA ko pratibimbita karatA hai-meghadUta kI zailI para AdhArita "vacanadUtam" kAvya meM nAyikA kI praNaya-bhAvanA evaM nirAzA ko AdhyAtmikatA kI jyoti kiraNa se Alokita kiyA hai / zAstrI jI ke granthoM meM jIvanAdarzoM kI sajIva abhivyakti huI hai|

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314 Contribution of Jainas to Sanskrit and Prakrit Literature ko isI prakAra paM0 dayAcaMdra sAhityAcArya jI kI kRtiyoM meM AtmotthAna, ciMtana, tyAga, saMyama Adi tattvoM kI vizada vyAkhyA hai / paM0 javAhara lAla zAstrI jI ne bhI jainadarzana ke gaDha viSayoM ko jinopadeza, padmaprabha stavanam, Adi granthoM meM pratibimbita kiyA hai / ApakI racAnAe~ "brahma satyaM jaganmithyA" ko caritArya karatI pratIta hotI haiM / rAga-dveSa, pApa tyAga para bala diyA gayA hai / isI prakAra bIsavIM zatAbdI ke aneka racanAkAroM-jinameM paM0 govinda rAya zAstrI, paM0 jugala kizora mukhtAra, paM0 bArelAla jI rAjavaidya, pro0 rAjakumAra sAhityAcArya, DaoN0 bhAgacandra jaina 'bhAgendu' DaoN0 nemicandra zAstrI, paM0 bhuvanendra kumAra zAstrI, DaoN0 dAmodara zAstrI prabhRti racanAkAra pramukha haiM ina kI tathA aise sabhI kaviyoM kI racanAoM meM mAnavIya guNoM, AdarzoM aura udAtta jIvana mUlyoM kI saphala abhivyaMjanA huI hai / ina racanAkAroM ne utkRSTa jIvana darzana kI pratiSThA . ke liye satya, ahiMsA, asteya, brahmacarya, aparigraha Adi kA pAlana karane aura sAmAjika burAiyoM / dara karane ke lie samyaka-ratnatraya kA Azraya lene para bala diyA gayA hai| inake granthoM meM mAnava kA ekamAtra lakSya mokSa prApti nirUpita kiyA gayA hai| svastha samAja kI racanA hetu inhoMne kSamA, vinayazIlatA, saralatA, pavitratA, satya, saMyama, tapa, tyAga aura paropakAritA ke guNoM ko prANimAtra ke lie Avazyaka nirUpita kiyA hai / vartamAna samaya meM jaba mAnavatA para saMkaTa ke bAdala maMDarA rahe haiM, nirantara ANavika astra-zastroM kI pratispardhA bar3ha rahI hai, kevala bhArata rASTra hI nahIM pratyuta sampUrNavizva meM paraspara IrSyA bhAva evaM avizvAsa vidyamAna hai, vaijJAnika vikAsa kI upalabdhiyoM ne mAnavIya bhAvanAoM evaM AtmaciMtana kI pravRtti ko AghAta pahu~cAyA hai, vizva paryAvaraNa pradUSita ho cukA hai aura vizva vinAzonmukha hai aise vAtAvaraNa meM AtmazAMti, ahiMsA, sadAcAra, prema, paropakAra, mamatA, karuNA, dayA Adi mAnavIya guNoM ke sAtha-sAtha naitika utthAna kI vizeSa AvazyakatA hai / ataH ukta mAnavIya guNoM aura AdarzoM kI prApti ke lie bIsavIM zatAbdI ke jaina-kAvyoM kA adhyayanaanuzIlana anivArya hai, kyoMki vivecyagranthoM meM "vasudhaiva kuTumbakam", "satyameva jayate," "ahiMsA paramo dharmaH," "kSamA vIrasya bhUSaNa" Adi prAcIna siddhAMta puSpita, pallavita aura phalIbhUta bhI hue haiM / mAnava mana kA kAluSya dUra karake use Adarza nAgarika banAne kI abhUtapUrva kSamatA saMskRta jaina kAvyoM meM sanniviSTa hai / saMskRta jaina kAvya svAntaHsukhAya hokara bhI lokAnuraMjana tathA lokahitaiSitA ke udAtta mUlyoM se samveSTita haiM / inakA pratipAdya abhidheya nita nUtana, nava-navonmeSa-zAlinI kalA vIthiyoM se nitarAM bhavya aura abhirAma hai / ye samasta kAvya apane uddezya kI prApti meM pUrNata: sakSama haiM / sadAcAra-pravaNa vyakti kI ikAI se prAraMbha hokara svastha samAja kI dahAI ke sRjana meM apanI mahanIya bhUmikA kA nirvAha karanA hI jaina saMskRta kAvyoM kA sarvopari pradeya hai aura vastutaH yahI sAhitya kI iSTApUrti svIkAra kI gayI hai /

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ahiMsA, paryAvaraNa evaM iriyAvahiyAsuttaM jitendra bI. zAha Aja samagra vizva meM paryAvaraNa ke asaMtulana ne na kevala mAnava jIvana ke lie apitu samagra jIvasRSTi ke lie bahuta bar3A praznacihna khar3A kara diyA hai| audyogika pragati, upabhogatAvAda aura ativilAsitatA Adi ke kAraNa prAkRtika saMpadA kA teja gati se nAza ho rahA hai| vana-saMpadA, pazu-saMpadA khanija-saMpadA, jala-saMpadA kA druta gati se vinAza ho rahA hai / isake phala svarUpa paryAvaraNa kA bhI vinAza ho rahA hai aura kaI tattva to Aja zabdakoSoM aura saMgrahAlaya ke viSaya mAtra hI bana kara raha gaye hai| mAnava ne vikAsa ke nAma para vinAza kA hI kArya kiyA hai| jaba hama vikAsa ke natije para dRSTipAta karate haiM taba kevala vinAza hI vinAza najara AtA hai / jala ke pradUSaNa ne jalIya jIva sRSTi aura mAnavajIvana ko naSTa karanA prAraMbha kara diyA hai| audyogika mazInoM ke iMdhana evaM vAhanoM ke iMdhana se utpanna vAyu itanI pradUSita ho cUkI hai ki sA~sa lenA bhI dUrbhara ho rahA hai| audyogika kacar3oM ne dharatI ko bhI pradUSita kara dI hai| usake kAraNa dharatI kI urvaraka zakti naSTa ho rahI hai / pA~ca hajAra sAla se jo dharatI satata phalatI rahI thI vaha Aja baMjara bana rahI hai| kITa nAzaka davAoM ne anna ko pradUSita kara diyA hai| jisa ke kAraNa mAnava evaM pazuoM ke zarIra para vikRta asara paDa rahA hai / kucha hada taka svabhAva bhI parivartita hone lagA hai| udyogoM ke dhue~ ne AkAza ko malina aura jala meM jahara ghola diyA hai / isa prakAra havA, pAnI, jamIna, anna pradUSita ho cUke hai / ataH paryAvaraNa kI surakSA eka bahuta hI vikaTa samasyA bana cUkI hai / isakA samAdhAna pAne ke lie sabhI deza prayAsarata hai| mAnava jIvana ke cAroM aura rahane vAlA prAkRtika vAtAvaraNa hI paryAvaraNa hai / jisa meM bhUmi, havA, pAnI aura vanaspati jagata sammilita hotA hai| isakA vinAza mAnava ke asaMyamita jIvana zailI ke kAraNa ho rahA hai| Aja prakRti aura mAnava ke sambandha kA hAsa ho rahA hai usakA kAraNa bhI asaMyama, tRSNA, avivekaMpUrNa jIvana zailI hai| bhAratIya saMskRti meM prAcIna kAla se hI prAkRtika tattvoM evaM mAnava jIvana ke sAtha sambandha sthApita karane kA upadeza diyA gayA hai| pratyeka tattvoM kA vivekapUrvaka upayoga karane kA sabhI dharma zAstroM meM vidhAna milatA hai| kintu mAnava jIvana meM jaise jaise viveka kA nAza hotA hai / vaise-vaise azubha tattvoM kA udaya hotA hai / prAkRtika tattvoM ke upayoga meM koI sarvamAnya niyama na rahe aura yathAsaMbhava

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316 Contribution of Jainas to Sanskrit and Prakrit Literature durupayoga hone lagA / jisa ke kAraNa durupayoga hotA thA usako dharmazAsroM meM pApa ke nAma se pukArA gayA hai / aise pApoM kA AcaraNa niMdanIya aura dhRSNAspada mAnA gayA hai| jaina dharma meM hiMsA, asatya, caurI, maithuna, parigraha, rAga, dveSa, krodha, mAna, mAyA, lobha, rati, arati, bhaya, zoka, jugupsA, mAyA, mRSAvAda jaise bhAvoM kA tyAga karane kA vidhAna hai| isa prakAra ke AcaraNa se mAnava mana kaluSita hotA hai aura dUsaroM ko pIr3A hotI hai / antatogatvA paryAvaraNa kI surakSA naSTa hotI hai| vizva ke mahApApoM kI carcA karate hue konArDa lArena ne kahA hai ki 1. AvazyakatA se adhika jana saMkhyA meM vRddhi / 2. prakRti ke sabhI kSetroM meM pradUSaNa kA vistAra / 3. jIvana ke hara kSetra meM ati pratiyogitA / 4. atibhoga ke prati tIvra lAlasA / 5. jIvana kozikAoM kA hAsa / 6. paraMparA se prApta saMskRti kI avahelanA / 7. ekAntavAda evaM durAgraha kA pracAra / 8. aNuzAstroM kA andhA nirmANa / ukta sabhI kriyAoM kA udaya asat pravRttioM ke AcaraNa evaM sat pravRttioM ke anAcaraNa se hotA hai / jisako jaina dharma meM pApa sthAnaka ke rUpa meM kahA hai| jisa ke kAraNa aneka jIvoM ko pIr3A hotI hai / sUkSma yA sthUla jIvoM kI hatyA hotI ho ve sabhI kriyAe tyAjya hai / paryAvaraNa kI rakSA ke lie ahiMsA hI eka mAtra zreSTha mArga ho sakatA hai / sabhI bhAratIya dharmoM meM ahiMsA ko sarvotkRSTa sthAna diyA gayA hai| mahAbhArata meM kahA hai ki ahiMsA paramo dharmaH arthAt ahiMsA hI zreSTha dharma hai| kisI bhI jIva kI hatyA na ho, kisI bhI jIva ko pIr3A na ho use ahiMsA kahA gayA hai / aisI ahiMsA kA udbhava kSamApanA aura maitrI bhAva ke dvArA hI saMbhava hai / isIlie jaina dharma ke zrAvaka pratikramaNa vaMdittu sUtra meM kahA hai ki __ "khAmemi savva jIve savve jIvA khamantu me / mitti me savva bhUesu ve majjhaM na keNai // vaMdittu sUtra-gA0 49 ___ maiM sabhI jIvoM ko kSamA karatA hU~, saba jIvoM mujhe kSamA kareM / merI sabhI se maitrI hai| merA kisI ke sAtha vaira nahIM hai, aisI uttama bhAvanA se hI ahiMsA ke bIja panapate hai / tattvArthAdhigama sUtra meM umAsvAti ne jIvoM ke lakSaNa kI vyAkhyA karate hue kahA hai kiparasparopagrahoM jIvAnAm / arthAt eka dUsaroM para upakAra karanA hI jIvoM kA lakSaNa hai| Aja usake viparIta AcaraNa ke kAraNa aneka samasyAe~ utpanna huI hai / jIvana meM matsyagalagalAnyAya kA hI prabhAva dikhAI par3atA hai| arthAt jaise bar3I machalI choTI machalI ko khA jAtI hai ThIka

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317 ahiMsA, paryAvaraNa evaM iriyAvahiyAsuttaM usI prakAra balavAna nirbala ko adhika pIr3A de rahA hai| mAnava apane ko sarvazreSTha mAnakara anya sabhI jIva saMpadA kA nAza karane lagA hai usake kAraNa aneka jIvoM kA vinAza ho rahA hai| aura paryAvaraNa kI tulA asaMtulita ho gaI hai| usakI samatulA banAe rakhane ke lie hI jainadharma kA pradhAna sUtra "jIo aura jIne do" ko hI jIvanamantra banAnA caahie| yaha bAta sahI hai ki saMsAra meM rahate hue aura apanI AvazyakatAoM kI pUrti ke lie mAnava ko dUsare sUkSma yA sthUla jIvoM kA ghAta pratighAta kA avasara AtA hI hai aisI sthiti meM jIvana kI kriyAe~ yatanApUrvaka arthAt sajagatApUrvaka, vivekapUrvaka karanI cAhie jisa se dUsare jIvoM kA kama se kama ghAta ho / sAdhaka kI jIvana zailI kI carcA karate hue dazavaikAlika sUtra meM kahA hai ki jayaM care jayaM ciTe, jayaM Ase jayaM saye / jayaM bhuJjanto jayaM bhAsaMto pAva kammaM na baMdhaI // daza0 vai0 a0 4 gA0 31 yatanApUrvaka calanA cAhie, yatanA pUrvaka baiThanA cAhie, yatanApUrvaka bolanA cAhie, yatanApUrvaka sonA cAhie, yatanApUrvaka khAnA cAhie aura kArya karanA cAhie jisa se pApakarma kA bandha nahIM hotA hai / calane, baiThane, uThane, sone Adi kriyAe~ vivekapUrNa DhaMga se karane se hiMsA para vijaya prApta kara sakate hai / prastuta sUtra yahI ghoSaNA karatA hai ki jIvana meM vivekapUrNa vyavahAra honA cAhie / yadyapi mAnava jIvana sarvathA hiMsA rahita saMbhava kahanA udghoSa nahIM hai / kintu alpa hiMsA aura vivekapUrNa jIvana aneka jIvoM ko abhayadAna de sakatA hai / jIvana meM viveka kA mahattva dekhate hue ahiMsA kI vyAkhyA meM bhI vikAsa pAyA gayA hai / isIlie tattvArthAdhigama sUtra meM hiMsA kI vyAkhyA karate hue kahA gayA hai ki "pamattayogat kAyavyaparopaNaM hiMsA / " pramAda ke kAraNa kisI jIva kI hatyA ho vaha hiMsA hai / yahA~ pramAda kA artha aviveka pUrNa yA asajagatA meM kI huI kriyA hai / lobha, krodha, moha, mAyA jaise bhAvoM ke kAraNa sajagatA naSTa ho jAtI hai aura koI eka jIva anya jIvoM ke ghAta kA nimitta bana jAtA hai| usako rokane ke lie upabhogavAda nahIM kintu upayogavAda kA hI pracAra honA cAhie / sabhI kriyA upayogapUrvaka karanI ke sthAna para cAhie yahI jainadharma kA mUlasiddhAnta hai| usake lie jaina darzana meM IriyAvahiyaM arthAt IryApathikI kriyA kA vidhAna kiyA hai| jaina dharma meM sabhI dhArmika kriyAoM ke Adi meM IryApathikI kriyA avazya karanI par3atI hai / IryAvahiyaM sUtra meM sUkSma se sUkSma jIvoM kI virAdhanA ko duSkRta samajhA hai / aura usa prakAra ke AcAraNa ke lie kSamA yAcanA karanA hI prastuta iriyAvahiyA sUtra kA sAra hai| IryApatha sUtra pratikramaNa kA sAra hai / zrI haribhadrasUri ne Avazyaka TIkA meM isa sUtra ko gamanAticAra pratikramaNa kahA hai / dazavaikAlikasUtra vRtti meM usakI iryApatha pratikramaNa nAma se vivecanA kI hai| zrI AcArya hemacandra ne yogazAstra kI svopajJavRtti meM isI nAma kA upayoga kiyA hai /

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318 Contribution of Jainas to Sanskrit and Prakrit Literature // 3 // usako Alocana pratikramaNa ke nAma se prAyazcitta pratirUpa banAyA gayA hai / prastuta sUtra kA upayoga sAmAyika, pratikramaNa, caityavaMdana, devavaMdana Adi sabhI kriyAoM kI Adi meM hotA hai| ata: dhArmika vidhi meM viziSTa sthAna prApta kiyA hai| icchAkAreNa saMdisaha bhagavan ! iriyAvahiyaM paDikkamAmi ? icchaM, icchAmi paDikkamiuM // 1 // iriyAvahiyAe virAhaNAe // 2 // gamaNAgamaNe pANakkamaNe, bIyakkamaNe, hariyakkamaNe, osA-uttiMga-paNaga-dagamaTTImakkaDA-saMtANA saMkamaNe // 4 // je me jIvA virAhiyA egidiyA, beiMdiyA, teiMdiyA, caridiyA, paMciMdiyA // 6 // abhihayA, vattiyA, lesiyA, saMghAiyA, saMghaTTiyA, pariyAviyA, kilAmiyA, uddaviyA, ThANAo ThANaM saMkAmiyA, jIviyAo vavaroviyA, tassa micchA mi dukkaDaM artha : he bhagavan ! svecchA se IryApathikI-pratikramaNa karane kI mujhe AjJA dIjie / guru isa ke pratyuttara meM--paDikkameha-pratikramaNa karo / aisA kahe taba ziSya kaheM ki maiM cAhatA hU~-ApakI yaha AjJA svIkRta karatA huuN| aba maiM mArga meM calate samaya huI jIvavirAdhanA kA pratikramaNa antaHkaraNa kI bhAvanApUrvaka prArambha karatA huuN| jAte-Ate mujha se prANI, bIja, hari vanaspati, osa kI bUMde, cIMTiyoM ke bila, pAMcavarNa kI kAI, kaccA pAnI, kIcar3a, tathA makar3I kA jAlA Adi dabAne se, jAte-Ate mujhase jo koI ekendriya, do indriya, tIna indriya, cAra indriya, athavA pA~ca indriyavAle jIva duHkhita hue ho / jAte-Ate mere dvArA koI jIva Thokara se mare ho, dhUla se r3hake ho, bhUmi ke sAtha kucale // 7 //

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ahiMsA, paryAvaraNa evaM iriyAvahiyAsutaM gae ho, paraspara zarIra dvArA TakarA gae ho, alpa-sparza huA ho, kaSTa pahu~cAyA ho, kheda pahu~cAyA ho, bhayabhIta kie gae ho, eka sthAna se dUsare sthAna sthAnAntarita kie ho, prANa rahita kie ho aura isa ke dvArA jIva virAdhanA huI ho tatsambandhI mere saba duSkRtya mithyA ho / sAdhaka ko calane kI kriyA nIce dekhakara, pUrNa sAvadhAnI se vivekapUrvaka karanI cAhie aura koI bhI jIva kucala na jAya usakA pUrA dhyAna rakhanA cAhie / tathApi upayoga kI nyUnatA se yA bhUla se jIva-hatyA yA jIva-virAdhanA ho jAya to isa sUtra ke dvArA pratikramaNa karanA cAhie / choTI-se-choTI jIvavirAdhanA ko bhI duSkRta samajhanA aura tadartha aprasanna honA yaha isa sUtra kA pradhAna svara hai| prastuta sUtra ko hama tIna vibhAga meM vibhAjita kara sakate haiM / 1. gamanAgamana kI kriyA karate samaya huI jIva hiMsA kI kSamApanA / 2. ekendriya se paMcendriya paryanta jIvoM kI rakSA kI bhAvanA / 3. sAmAnya taura para jo kriyAe~ ahiMsaka dikhAI detI ho kintu aMtagogatvA usase jIvahiMsA yA jIvoM kI pIr3A hotI ho vaisI 10 kriyAoM kA tyAga karanA / aura apane duSkRta kI kSamApanA / isake dvArA jIvarakSA ke prati jAgarukatA bar3hatI hai / TIkA granthoM meM to iriyAvahiyA sUtra kI vivecanA karate hue jIvahiMsA kI sambhAvanA ke 1824120 prakAra kie hai| jo isa prakAra hai / jIvoM ke 563 bheda jIvavicAra Adi granthoM meM batAe hai| unakI virAdhanA ukta dasa prakAra se hotI hai| usakA kAraNa rAga aura dveSa dvArA tIna karaNa se karanA, karAnA, anumodana karanA, tIna yoga ke dvArA (mana, vacana, kAyA ke dvArA) tInoM kAla meM (bhUta, vartamAna aura bhaviSya meM) arihanta, siddha, sAdhu, deva, guru , aura AtmA ye chaha kI sAkSI se guNana karane para kramazaH 5634104243434346=1824120 bheda hote hai / isa prakAra ahiMsA ke bhAva ko pragaTa karane hetu aura hiMsA ke bhAvoM kA hAsa karane ke lie sUkSmAtisUkSma varNana kiyA gayA hai / Avazyaka sUtra ke antargata prastuta sUtra namaskAra mahAmantra ke bAda sarvAdhika pracalita sUtra hai| koI bhI dhArmika kriyA karane se pUrva prastuta sUtra kA pATha Avazyaka mAnA gayA hai| Aja zvetAmbara paramparA meM namaskAra mantra ke bAda prastuta sUtra raTAyA jAtA hai aura usake artha kA vivecana samajhAyA jAtA hai| jisase pratyeka AtmArthI sAdhaka evaM gRhastha ke mana meM ahiMsA ke saMskAra panapane lagate haiM / jaina darzana meM jIvahiMsA ke viSaya meM vistRta vivecana prApta hotA hai| zAstrIya granthoM meM dravyahiMsA aura bhAvahiMsA kA vidhAna hai| usI dravyahiMsA kA spaSTa svarUpa hameM prastuta sUtra meM prApta hotA hai| kevala prANa vyayaropaNa hi hiMsA nahIM hai kintu pIr3A pahu~cAnA, duHkha pahu~cAnA bhI hiMsA hai| aisI kriyA ke dvArA jIvoM kA vadha hotA hai| prastuta sUtra meM vizeSa rUpa se 10 kriyAoM kA

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320 Contribution of Jainas to Sanskrit and Prakrit Literature vidhAna kiyA hai| jo kriyAe~ Aja pradUSaNa aura ryAvaraNa ke asaMtulana meM nimitta mAnI jAtI hai usIkA niSedha kiyA gayA hai| jaise kue ke janna ko tAlAba ke jala meM DAlanA, zuddha jala meM pradUSita jala kA saMmizraNa karanA, eka jIva ko eka pradeza se uThAkara dUsare pradeza meM chor3a denA, ThaMDe pradeza ke jIvoM ko garama pradeza meM yA garama pradeza ke jIvoM ko ThaMDe pradeza meM chor3anA, kisI jIva ko DarAnA, bhayabhIta kara denA Adi Adi / aisI kriyAe~ tyAjya mAnI gaI hai| prastuta sUtra ke prabhAva se jaina dharma meM vilakSaNa ahiMsaka pravRttioM kA pracAra huA hai jo anyatra anupalabdha hai| usake kucha dRSTAnta rocaka evaM jJAtavya hone se yahA~ prastuta kara rahA huuN| 1. koI bhI dhArmika anuSThAna meM jIvadayA kI alaga se TIpa hotI hai arthAt dhanarAzi ekatra kI jAtI hai| jisakA upayoga jIvoM kI surakSA hetu kiyA jAtA hai| 2. gujarAta, rAjasthAna, mahArASTra evaM madhyapradeza meM kucha pradeza ke prAyaH sabhI gA~voM meM pAMjarApola arthAt pazusurakSA kendra hai jisameM vRddha, azakta, bImAra evaM anAtha pazuoM kI surakSA kI jAtI hai| jisameM khAnA, pInA, davA Adi kA samAveza hotA hai| usa meM sabhI jIvoM kA sampUrNa bhAva se pAlana-poSaNa kiyA jAtA hai / jisa kI sArI vyavasthA jainIoM ke dvArA kI jAtI hai / 3. gehUM, cAvala, dAla Adi dhAnyoM kI zuddhi karate hue usa meM se nikale hue kIr3oM, jIvoM ko ekatrita karake jIvAtaghara arthAt jantughara meM chor3a dete the vahA~ usako ucita AhAra diyA jAtA thA aisA jIvAta ghara pATana meM Aja bhI maujUda hai / pUrvakAla meM ahamadAbAda Adi zaharoM meM aise sthala hote the| yaha pravRtti vartamAna kAla meM manda ho cukI hai| jinamaMdira aura upAzraya-sthAnaka Adi ke nirmANa meM sampUrNa sAvadhAnI bartI jAtI hai| na kevala pIne meM hI lAe hue pAnI kA prayoga hotA hai kintu bhavana nirmANa meM bhI chAne hue pAnI kA prayoga hotA hai / vartamAna meM bhI bacce paTAke na phor3ane aura pataMga na ur3Ane ke niyama lete hai / prastuta kriyAoM se jIvoM ko pIr3A hotI hai aura bhayabhIta ho jAte hai| ata: aisI kiyAe~ tyAjya mAnI gaI hai| 6. paryuSaNa Adi parva ke dinoM meM katlakhAne sampUrNa banda rakhavAte haiM / 7. sAmAnyataH sabhI jaina gharoM meM pUjanI (choTA mulAyama jhADu) rakhI jAtI hai / subaha gaisa cUlhA jalAne se pUrva isase sApha kiyA jAtA hai jisa se choTe jIvoM kI rakSA ho sake / 8. paMkhIoM ko dAnA DAlanA / pAnI kI vyavasthA karanA Adi-Adi / isa prakAra sAmAjika ahiMsA ke dRSTAnta dekhe jAte haiM / isa meM prastuta iriyAvahiyA sUtra kA sarvAdhika prabhAva hai / aisA merA maMtavya hai / vartamAna meM paryAvaraNa kI surakSA ke lie prastuta sUtra sarvAdhika upayukta sUtra hai|

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Shreshthi Kasturbhai Lalbhai Smarak Nidhi C/o. Sharadaben Chimanbhai Educational Research Centre, 303, Balleshwar Square, Opp. Iscone Mandir, Sarkhej-Gandhinagar Highway, Ahmedabad-380 015 (Gujarat State) INDIA