Dhyanastav

Author(s): Bhaskarnandi, Suzuko Ohira
Publisher: Bharatiya Gyanpith
Catalog link: https://jainqq.org/explore/001724/1

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mANika canda di. jaina granthamAlA : granthAMka-54 dhyAnastavaH sampAdaka sujuko ohirA bhAratIya jJAnapITha prakAzana prathama saMskaraNa saMzodhita mUlya :

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mANikacandra di0 jaina granthamAlA : granthAMka 54 zrI - bhAskaranandi - viracitaH dhyAnastavaH sampAdaka sujuko ohirA saMzodhita prakAzaka 473 bhAratIya jJAnapITha

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mANikacandra di. jaina granthamAlA granthamAlA sampAdaka DaoN. hIrAlAla jaina va DaoN. A. ne. upAdhye prakAzaka bhAratIya jJAnapITha pradhAna kAryAlaya bI/45-47, kanaoNTa plesa, nayI dillI-1 prakAzana kAryAlaya durgAkuNDa mArga, vArANasI-5 prathama saMskaraNa vIra nirvANa saMvat 2499 vikrama saMvat 2029 san 1973 mUlya tIna rupaye mudraka sanmati mudraNAlaya vArANasI

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MANIKACHANDRA D. JAINA GRANTHAMALA : N. 54 DHYANASTAVA SRI BHASKARANANDI Edited by Suzuko Ohira Published by BHARATIYA JNANAPITHA

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Manikachandra D. Jaina Granthamala General Editors : Dr. H. L. Jain & Dr. A. N. Upadhye Published by Bharatiya Jnanapitha Head Office B/45-47, Connaught Place. New Delhi-1 Publication Office Durgakund Road, Varanasi-5 First Edition V. N. S. 2499 V. S. 2029 A. D. 1973 Price Rs. 31

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GENERAL EDITORIAL Meditation ( Dhyana ) is a subject of supreme importance in Jainism which is essentially spiritualistic in theory as well as in practice; and numerous works, big and small, in Sanskrit and Prakrit, have been produced on it since times immemorial. Here is presented a small hymn in Sanskrit containing 100 verses : it is called Dhyanastava, though it could be called Dhyanasataka as well. It is an exposition of Dhyana ( Meditation ). The contents are given in the "Outline of the Poem" (pp. 6-7), in the Introduction of the Editor. The author is Bhaskaranandi, the same as the author of the commentary on the Tattvarthasutra. This is edited here by Miss Suzuko Ohira along with English translation and Introduction, shedding much critical light on the contents of the work as well as on the author's lineage and age. Miss Ohira hails from Japan. She is a B. A. in English Literature ( Tsuda College, Tokyo) and M. L. S. in Library Science (University of Washington, Seattle ), and has studied in Banaras Hindu University during 1964-65. Lately, she was in the States working in the University of Illinois Library. She is a keen student of Sanskrit, and has been occupied for sometime past on the English translation of Bhaskaranandi's Sanskrit commentary on the Tattvarthasutra. She has a good grounding in Jainism. At present

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she is in India to continue her work on Bhaskaranandi's commentary in the Department of Jainology and Prakrits, University of Mysore, Mysore. Miss Ohira had completed her work on Dhyanastava while she was in the States It is very kind of her to have given it for the publication to the Manikchandra Digambara Jaina Granthamala, and thus enriched this series. We are very thankful to her. We are grateful to Shriman Shanti Prasadaji Jain and to his enlightened wife Smt. Ramaji for so generously patronising this Granthamala. It is both an opportunity and a challenge to all earnest workers in the field of Jaina literature. Many small and big works in Sanskrit, Prakrit and Apabhramsa still lie neglected in Jaina Bhandaras; and we earnestly appeal to our scholars to edit them and present them in a neat form this is a duty which we owe to our Acaryas who have left for us a great heritage in our literature. Balaghat Mysore H. L. Jain A. N. Upadhye

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TABLE OF CONTENTS 1. General Editorial 2. Introduction 3. Dhyanastava: Text in Sanskrit 4. A Hymn of Dhyana (English Translation) 5. Index of Verses ... ... ... 5-6 8-44 45-55 57-81 82-84

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INTRODUCTION The Dhyanastava is a poem of one hundred stanzas, composed by Bhaskara nandi for the sake of his own concentration of mind. In its form it is a prayer addressed to Jina-Deva. It has hundred verses like the Jhanajjhayana Dhyanasataka in Prakrit (attributed to Jinabhadra) which has been well-known in the South (being quoted in Dhavala) and to which it is indebted. It is based on his other work called Tattvarthavrtti, a commentary on Umasvami's Tattvarthadhigamasutra, of which there are, according to Jinaratnakosa, nearly forty commentaries. In this introduction, I would like to give a short outline of this poem first, then, while discussing the relation between Tattvarthavrtti and Dhyanastava, I would like to bring up the problem of our "so little known" author, who probably flourished in the early 12th century. The Dhyanastava, here presented in translation, is based on the palm leaf MS. No. 755 in Moodbidri. It was transcribed from Kannada script into Devanagari by Sri B. Devakumar Jain, which was arranged for me by Dr. A. N. Upadhye, without whom this small piece of translation, which was also made under his guidance, could not have been possible, and to whom goes my humblest gratitude. I restricted myself to verifying the date of our author. My deficiency in knowledge might have made

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various mistakes in this study, which, I hope, shall be kindly corrected by the scholars concerned. After my text was finalised and my translation also ready, my attention was drawn to the Jaina Siddhanta Bhaskara, XI, p. 113 and XII, p. 54. 1-9 ( Arrah 1944-46 ) where Pt. K Bhujabali Shastri has described the Moodbidri MSS. (possibly the same of which a transcript was sent to me and also given the text of the Dhyanastava. It shows some various readings of minor nature : 1. Factor for Hadlech 57. sayfa qutet for statutat que 70. 79 fray for a feefah 78. TITHATr for a calTETT 99. Ele tiefe Fit for gfe treifa wa I. OUTLINE OF THE POEM Mangalasloka 1-2 Saluting the perfect soul, the aim of the poem is laid down concerning the attainment of perfec tion. Nature of dhyana 3-7 The nature, definition, and purpose of dhyana are summarized. The meditator is required to be a right believer free of attachment and endowed with the knowledge of Reality. Classification of dhyana 8-23 Four types of dhyana, i.e, arta, raudra, dharmya, and sukla, are described.

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10 24-32 33-36 37 39 40-57 Four types of dhyana, i.e., pindastha, padastha, rupastha, and rupatita, are explained. Reality and epistemology 38 58-67 68-76 The highest self is described. The external self is mentioned as incapable of performing dhyana. Introduction of nine categories of Reality and six substances. Introduction of pramana, naya, and niksepa. Nine principles are explained. The nature of the soul as consciousness is described in reference to the categories of knowledge and perception. Description of six substances. Definition and subdivisions of pramana, naya, and niksepa. Three jewels 77-92 Right faith, right knowledge, and right conduct are explained as the cause of liberation. Eulogy 93-100 Adoration of the Lord, and author's statement. II. DHYANASTAVA AND TATTVARTHAVRTTI In the final verse of Dhyanastava, it is said, "...this hymn corresponding to dhyana was composed..." 'Dhyana-' nugam' can be also rendered as "a companion to dhyana." In whichever sense we take it, it is evident that our Hymn is based on and referred to his Tattvarthavrtti. His Vrtti as the source of Dhyanastava is endorsed in

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49 the following table. Reference is also made to Nemicandra's Dravyasangraha (DR), Jinabhadra's Dhyanasataka (DH), and Pajyapada's Samadhisataka (SM), in which the sources of our certain verses are traceable. Dhyanastava Tattvarthavytti Dhyanastava Tattvarthavstti IX:29; X:1-2 41 II:7-9 and vr (DR 46-47) 42 (DR 9) X:2-4 vr 43-45 1:9, 10 vr, 31IX:27 vr 32 IX:28-29 46-47 1:15 vr; II:9vr IX:30-31 48 (DR 44) IX:32-34 V:1-5 (DR 15) IX:35 50-51 VI:3 vr (DR IX:36 38) IX:6 VI:1-2 and vr 14 (DH 31-34) (DR 29) 15-16. 1 IX:28 vr, 36- 53 I:4 vr; IX:1-3 37 and vr (DR34) 16. 2-21 IX:37 vr 39- 54-55 I:4 vr (DR 44 and vr 32, 36) 33 II:7;vr;V:41 yr 56 X:2 (DR 37) (DR 48) VI:3 vr X:5-6 V:1-3, 39 (SM7) (DR 3) 38 I:4, V:1-3, 3960 V:23, 25 (DR 23, 28) 61 V:19-20, 24 1:5-6 V:17 1:4; VI:3 (DR V:18 (DR 19) V:22 vr 57 35 58 37 59 62 63 28)

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12 67 Dhyanastava Tattvarthavrtti 65 V:1, 3, 29-30 66 V:22 vr, 39 vr V:8-10 and vr 1:9-12 69-72 1:33 yr 73-76 I:5 vr 77 1:1 78 I:2 and vr 68 Dhyanastava Tattvarthavftti 79.81 1:3 vr 82-84 1:2 vr 85-87 II:3, 4 vr 88-92 1:1-3 and vr 94-96 (SM 46) (DR 48) 98-100 prasasti Note-Reference to those other than Tattvarthavrtti is not made whenever the source is found in the latter. "IX:29" refers to Tattvarthasutra. "X:2-4 vr" refers to his Vitti of the Sutra. "II:7-9 and vr" refers to the Sutra and his Votti. The Dhyanastava is derived mainly from the Chapters I, V, and IX of the Vgiti. Chapter I and V are concerned with Jaina ontology, metaphysics and epistemology; Chapter IX, with stoppage of karmas, wherein dhyana is taken up as one of the internal austerities serving as the cause of dissociation of karmas. The basic concept of the Vrtti is retained unchanged in Dhyanastava. Only a certain point is made more explicit in our Hymn. For instance, Bhaskaranandi says in our verses 50-59 that the principles of Reality consist of twofold nature, physical and psychical. Merit, demerit, and liberation, including life principles, are said of as such, which are implied in the Vrtti, but not elucidated. Their dual nature is distinctly explicated in Dravyasangraha, which must have been used as one of the models of his poem,

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13 His Vytti on Tattvarthasutra follows the interpretations of Sarvartha siddhi of Pujyapada, Rajavartika of Akalanka, and Slokavartika of Vidyanandi. It is, in fact, the reduction of them in general. Their original sentences are frequently quoted in his Vrtti without alteration. He does not even attempt to make any novel or original interpretation of the aphorisms, but tries to convey the traditional purports of these predecessors in his own simple words and style, particularly for the sake of slow students. His commentary on Tattvarthasutra IX:27 which deals with the definition of dhyana is a good example of his style, in which the orthodox understandings of this sutra are rewritten succinctly in his own words and phrases. Let me quote from it: "IX:27 uttama-samhananasyaikagra - cinta - nirodho dhyanam antarmuhurtat Restraint of thought to one point (or object] is dhyana, which lasts up to antarmuhurta for a person with the best physical formation of joints. ...ekasminn-agre ( on a single point ) or on the principal object, i.e., on a soul or elsewhere, cinta nirodha or having one's thought fixed and keeping away other mental activities, is ekagra-cintanirodhah. This is dhyana," by thus stating, the nature of dhyana and its object are restricted. Similarly, when one's thought is turned upon various kinds of objects or upon the object predominantly fitting for illusive thought, it ceases to be dhyana. Since the steadiness of thought is herein not attained, any

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justification of it would become an over-deduction ad absurdum. It is said that the absorption of the self in its very self is the definition of dhyana. But it is also disregarded, because thought is accepted as the object to be restrained. The [ Buddhist ] dogma that nothing but the non-existence of any thought is dhyana, or nothing but thought alone is dhyana is also removed. Because if the nature of dhyana is taken as nothing but the nonexistence of valid knowledge which is the innate nature of the human being, or as the negation of all thoughts, then, by all means, the same voidness would be applied to liberation also. Opponents contend, "The state of yoga wherein the self becomes unconscious of the object is the cause of the ultimate bliss (cf. Vacaspatimisra's Tattvavaisaradi 1-20). Therefore, the self in this state is described as abiding in its transcendental nature. This state is truly the final liberation, or this state is verily dhyana." No, your opinion is contradictory, because the self which is by all means characterized by its inherent non-dual nature is irrelevant to be characterized by the dual nature simultaneously [i. e., the self in the released state is characterized by consciousness, but the mundane soul in the meditating state is characterized by the dual nature, i.e., consciousness and unconsciousness ). The Jainas consider that a soul is modified by manifold nature. Hence, the validity of the Jaina doctrine of dhyana is established since the self characterized by unwavering thought is expressly meant to be the nature of dhyana, the self in this mode is elsewhere called dhyana from the figurative point of view. And when the cause of the

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metaphor is no more existent [i.e., when the self is no more modified, but stays in its natural state of consciousness, ) it is proved to be the state of deliverance..." The nature of dhyana is traditionally understood by the Jaina System as the soul in the mode of unwavering thought. Therefore, arta and raudra dhyana are also accepted as its divisions, although they are the causes of rebirth. Later, the scholar like Hemacandra who regards yoga to be consisting of three jewels disregards them as the divisions of dhyana. The rest of the two types, dharmya and sukla, are the means and causes of deliverance. In TattvarthavTtti I:1, the nature of liberation which is the sole aim of our life is discussed through the lengthy quotation from Somadeva's Yasastilaka Book 6, Kalpa 1, with an ending verse, "Bliss, knowledge, sovereignty, energy, and supreme subtlety: these are infinite. Therein lies liberation in the religion of Jina." In a word, deliverance is the realization or revelation of the essential self. And dhyana in the highest stages serves as the cause of it. The nature of dhyana, liberation, and self, and their interdependent relation, which are the subject matters of the Vttti 1:1 and IX:27, are condensed in our beginning four blokas, i.e., 3-6. Tattvarthasutra IX:28 classifies dhyana into four divisions, i.e., arta, raudra, dharmya, and sukla, of which the last two are the causes of release. The divisions, subdivisions, nature, and meditator of these four types of dhyana explained in his Votti are summarized in our verse 8-23. Regarding dharmya dhyana, Pujyapada and Akalanka consider that it occurs to those in the 4th up

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to the 7th spiritual stages. In the Vrtti IX:36, Bhaskaranandi agrees with their view, together with a critical comment that it occurs to the laymen in the 4th and 5th stages from the figurative point of view alone. In our 16th stanza, it is mentioned to occur primarily to those in the three stages of spirituality, i.e., 5th to 7th, and the interpolation of the 4th stage is only implied. The description of the state of the omniscient soul resembled to the firm, motionless Mt, Meru in samucchinna-kriya - nirvartaka or the final stage of sukla dhyana in our 21st stanza, appears also in his Vylti IX:44. Jinabhadra's Dhyanasataka verses 76 and 82 describe the same, which can be further traced in Uttaradhyayanacurni XXIX:72 and so on. In our sloka 22 and 23, samucchinna-kriya is stated to occur only to the Ayoga Kevali. It is also noted that it occurs to the Sayoga Kevali in a figurative sense alone, which is also supported by Srutasagara in his Tattvarthavetti IX : 36. This view does not appear in our author's Votti. Our verses 13 and 14 analyze dharmya or virtuous qualities required for practising dharmya dhyana into four types. By reading the second half of sloka 13 as of two types and the first half of sloka 14 as the rest of two types, we are puzzled by the redundancy of these characteristics. Dhyanasataka 31-34 describe four kinds of bhavana or the prerequisite practice for dharmya dhyana, i.e., jnana, darsana, caritra, and vairagya. The first half of our sloka 14 lists four kinds of qualities comparable to them, i.e., saddrsti, jnana, vstta, and moha-ksobhavivarjita. These four divisions of virtuous qualities are

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apparently formed by combining the four kinds of bhavana with the tenfold virtues mentioned in T.-sutra IX:6, with the addition of the requirement of the knowledge of Reality and liberation. In Subhasitasamdoha Chapter VII, Amitagati mentions about the man of fourfold virtues, however, the section is not at all related to dhyana. In Sravakacara 15:24-29, he enumerates numerous virtuous qualities required for an aspirant, in which tenfold virtues are mostly found. However, it is hard to read therein any specific effort or intention to present them in some categorical form. Yogasastra and Jnanarnava explain bhavana in twelve subdivisions. The tenfold virtues are mentioned under the dharma bhavana. Yogasastra I:15 states that yoga is considered as consis. ting of jnana, darsana, and caritra. Its IV:117-121 list and describe the observances for the meditator of dharmya dhyana, i.e., maitri, pramoda, karunya, and madhyasthya. In its IV:110-112, Hemacandra stresses upon the prerequisite of samatva or equanimity, without which dhyana is said to be not attainable. Subhacandra deals with the nature of meditator in general in his Jnanarnava Chapter IV and V. In the Chapter IV, the capacity of holding three jewels is mentioned as the basic requirement for a meditator. The next chapter is an eulogy of the meditator, in which the qualities desired for the meditator are described, including vairagya, etc., and maitri, etc. Jnanarnava XXVII:4-14 describe four bhavanas, such as maitri, as the prerequisite: practices for dharmya dhyana. Tattuarthasutra VII:9-12 provide various bhavanas in order to promote the observance of

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86 the great vows, which are, excluding the four beginning with maitri listed in VII:11, codified in the twelve bhavanas in the two great dhyana works cited above. Maitri and so on are therein enumerated as the bhavanas for dharmya dhyana as already noted. Thus, the nature of "dharmya" was variously sought in relation to bhavanas in the course of time. Bhaskaranandi mentions in his verse 24 that dhyana is all classified again into four divisions, i.e., pindastha; padastha, rupastha, and rupavarjita (or rupatita ). Pujyapada and Akalanka are silent about this classification. Nor Bhaskaranandi refers to them in his Vrtti. Dr. A. N. Upadhye draws my attention to the Tantraloka of Abhinavagupta (X, 241 etc.) where Pipdastha etc. are described : this point deserves to be pursued further. Jinabhadra mentions about mantra yoga in the section of sukla dhyana in Dhyanasataka verse 71. According to Dr. Tatia's Studies in Jaina Philosophy (p. 293-6), Haribhadrasuri is said to have classified yoga into five activities in his Yogavimsika, i.e., sthana, urpa, artha, alambana, and analambana. In our context, alambana and analambana, which are comparable to samprajnata and asamprajnata samadhi in the Yoga System, are called rupastha and rupavarjita, respectively. Somadeva distinguishes lokottara and laukika in his Yasastilaka, in which our padastha and rupastha are implied. Nemicandra does not use these technical terms. However, his Dravyasangraha 49 which applauds mantra recitation implies our padastha; its verse 50 suggests rupastha, and verse 51, rupatita.

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We find a systematic exposition of dhyana in Amitagati's Sravakacara Chapter 15. He classifies dhyana into the traditional (i.e., arta etc. ) and non-traditional categories. The former is taken up in 15:9-23. The latter is independently treated on the basis of the four aspects, i.e., meditator, object of meditation, technique, and result. Under the head of the object of meditation, the four sthas are enumerated in the sequence of padastha (15:31-49), pindastha (15:50-53), rupastha (15:54), and arupastha (15:55-56). Regarding padastha, the method of reciting mantra and yantra is described at length, which is summarized in short in our Dhyanastava, stanza 29. Pindastha means, according to Amitagati, the concentra. tion of the mental activity on Arhat or Jinendra who has accomplished so called jivanmukta state. Rupastha dhyana is considered in reference to the aspirant's pure mental activity in meditating on the qualities of Parame. schis (i.e., Arhat, Siddha, Acarya, Upadhyaya, and Sadhu) attributed to their idols or images. He regards the spirit. ual qualities of Siddha as the object of arupastha dhyana, which is also so held by Bhaskaranandi. In our Dhyanas. tava, the object of pindastha is taken as the embodied lord with cosmic extension who should be identified as the aspirant's own self; and the object of rupastha is restricted to the spiritual qualities of the embodied lord Arhat. Thus from Amitagati to Bhaskaranandi, there is a definite vestige of conceptual development in pindastha particularly, which was naturally followed by the change of its sequence, i.e., pindlastha, padastha, rupastha, and rupatita.

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20 Yogasastra Chapter 7 also treats dhyana in similar aspects, i.e., meditator, object of meditation, and its result. Under the object of meditation, dhyana is subdivided into four heads, i.e., pindastha ( Ch. 7), padastha (Ch. 8), rupastha ( Ch. 9), and rupavarjita (Ch. 10). In the 10th chapter, immediately after the description of rupavarjita, dharmya dhyana is again classified under the head of the object of meditation into the traditional four divisions, e.g, ajna-vicaya. It is followed by the explanation of the result of dharmya dhyana. Sukla dhyana is introduced in the Chapter 11, and the 12th chapter ends with the description of its result. Hemacandra thus categorizes both four sthas and four subdivisions of dharmya dhyana under the object of meditation. He does not try to subordinate the four sthas to any one of the subdivisions of dharmya dhyana. In another word, dharmya dhyana which can be subdivided by the object of meditation has two methods of classification, non-agamic and agamic. He mentions also that dharmya dhyana is the cause of Heaven, and sukla dhyana, of emancipation. Sukla dhyana cannot be subdivided by the object of meditation, and it is treated according to the tradition. Jnanarnava accepts the orthodox classification of dhyana into four, i.e., arta, raudra, dharmya, and Sukla, with four subdivisions each. Subhacandra places the four sthas under the 4th or the final subdivision of dharmya dhyana (Ch, 36) in due order, i.e., pindastha (Ch. 37), padastha (Ch. 38), rupastha (Ch. 39), and rupatita (Ch. 40). In its 36:185, after the explanation of the three worlds, Subhacandra deliberately introduces the next step,

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21 pindastha, explicating its relation to sansthana-vicaya. Both Yogasastra and Jnonarnava subdivide pindastha again into five stages, i.e., 1) parthivi, 2) agneys, 3) maruti, 4) varunt, and 5) tattvarupavati or tatrabhu. Our verse 26 and 27 seem like describing the last step above. Verse 25 is not quite identical with parthivi dharana, but is suggestive; verse 28 implies agneyi dharapa. The rest of the sthas described in a crude form in our Dhyanastava are elaborately depicted in the finished form in these two works of Jaina Yoga. Beginning with the adoptation of mantra recitation, the employment of these sthas as the technical objects of dhyana indicates a significant Hindu influence on Jaina Yoga. It has certainly stimulated the Southern medieval Jaina circle, and enriched the soil of the Jaina dogma. Even in regarding to the agamic classification of dhyana, quite liberal attitude of its categorical treatment is observed. For an example, Camundaraya subdivides dharmya dhyana into ten kinds in his Caritrasara, the section called "Anagaradharme tapovarnanam": apaya, upaya, jiva, ajiva, vipaka, viraga, bhava, sansthana, ajna, and hetu-vicaya. It is surely a fascinating period for the students of Jainism, with the provision of rich resources which ought to be carefully studied. Now, from these medieval works dealing with the Jaina classification of dhyana, we may be able to trace the process of its conceptual development. The orthodox category of dhyana with four divisions, e.g., arta, is provided in the Agamas. Its category by four sthas is derivative. Derivative category is generally reinterpreted,

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22 reclassified, and fused into the primary category, if it is valid enough to survive. Its process may take certain stages, e.g., origination of the concept of the secondary issue, its naming and establishment of its definition, its analytical process and synthesis into the original body. As we have noted above, the basic concept of padastha, rupastha, and rupatita had been already established before the time of Amitagati. All the four sthas are found in his Sravakacara. They are classified under one of the four aspects of dhyana, which are treated separately from the agamic practice. In Bhaskaranandi's Dhyanastava, a few important points are observed : 1) The concept of pindastha is changed, and the order of the four sthas are rearranged, which is accepted by the later authors. They are arranged according to the gradual step of performance towards the higher level, namely, from the concrete object to the abstract one. 2) Arupastha is renamed as rupatita or rupavarjita, wbich is also accepted by his successors. 3) Pindastha is not at all described in the organized form with five subdivisions as elaborated in the later works. However, their primary concept can be recognized in it. The other sthas are herein explained in such a simple and naive manner in a crude form, which are indicative of their transition process towards the later development.

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23 In the light of this historical context, we can add a few comments on our Dhyanastava. Bhaskarnandi states that dhyana is again all classified into four sthas. Although he does not explicitly mention, it is evident that this classification is altogether based on the object of meditation. He accepted dhyana, as Amitagati did, in two categories, agamic and non-agamic. Agamic category is the traditional classification of dhyana, and non-agamic, new method under the head of the object of meditation. The latter is not found in his Vrtti, as Sarvarthasiddhi etc. are silent about it. Grammatically it is even possible to interpret our verse 24 that all the types of dhyana, e.g., arta, together with their subdivisions, are each again subdivided by these four sthas. However, it is not at all feasible from the historical context to take it in this sense of mechanical combination, hence it should be disregarded. Also, we may be able to analyze Dhyanastava in the aspects of meditation, types of meditation, meditator, and result. Meditation is defined in verse 6; classification of meditation is treated in verses 8-23 (agamic) and 24-36 (non-agamic ); desirable nature of the meditator, that is, of dharmya and sukla dhyana, is dealt in verses 7, 13-14, 38-92. Verses 13 and 14 are specifically concerned with dharmya dhyana, however, as sukla dhyana is said to be "verily virtuous with profound purity," it should, of course, demand these qualities. The result of meditation is implied in the expression, such as, "the cause of deliverance," in verses 8, 36 and so forth. Thus, before Hemacandra, there were two kinds of classification of dhyana, old and new, existing side by side.

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38 Hemacandra does not recognize arta and raudra dhyana. He groups the four sthas together with the four agamic subdivisions of dharmya dhyana under the object of meditation. Dharmya dhyana has herein two different categories of classification, which is still a deviated practice from the traditional viewpoint. These two categories must be somehow coalesced into one. Subhacandra accepts all the four agamic divisions of dhyana, and subordinates the four sthas beautifully to the last subdivision of dharmya dhyana, samsthana-vicaya, to which these fit best. Herein, the derivative category is most logically fused into the traditional category, which puts an end to its transition process towards integration. Whether Yogasastra borrowed ideas from Jnonarnava, or vice versa, is a point of controversy, and I am far from its judge. Conceptually both are very close to each other. However, Jnanarnava is generally presented in the more well organized form, that is, thoroughly detailed and orthodox as the standard work of Jaina dhyana than Yogasastra. From this standpoint, it is improbable to assume that the above process can be reversed. That is, if Hemacandra had copied Subhacandra's classification of dharmya dhyana, which is evidently the most intelligible form of all without contradicting the Agamas, he would have accepted it, and would not have allowed to it to have those two kinds of classification. However, it may be dangerous to infer that Hemacandra was succeeded by Subhacandra from the above ground alone, because it is also possible to view that Hemacandra's attitude is more rational, and his presentation is more succinct, therefore

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he was preceded by Subhacandra. To decide the relative chronology of Hemacandra and Subhacandra, still we have to wait for the future studies based on the close conceptual comparison of the works of the two authors in the trend of Jaina thought. : This analysis concerning the treatment of the nonagamic classification of dhyana leads by itself to suggest the date of our author. He was preceded by Amitagati (c. 1000 A. D.) and succeeded by Hemacandra (10881172 A. D.). We are not yet quite sure of the date of Subhacandra (scholars argue about it variously ranging from 9th to 13th century), hence leaving him aside from our consideration at present, I would like to take the known date of Hemacandra for the basis of my inference. There is the obvious lapse of time between Dhyanastava and Yogasastra, and a certain period of time should be allowed in between. Dr. Bhargava says in his Jaina Ethics (p. 244). "He completed his Yogasastra in about 1160 A. D." So it may be reasonable to assign the lower limit of Bhaskaranandi's date at the beginning of the !2th century. This hypothetical date can be supported on the ground that Bhaskaranandi was not yet affected by the Vira Saiva movement which started in the middle of the 12th century. In his Tattvarthavrtti 1:1, he quotes Yasastilaka in order to refute the heretical dogmas on the nature and expedient of liberation, And if he were alive in the middle of this movement, he could have retorted them with criticisms in some way. The fact that he quoted the work of Somadeva who lived in the 10th century suggests that he survived in the period when the

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26 Jainas could still pursue their way of life in relatively calm religious environment. It is true that Ramanuja's Vaisnava sect was already powerful in the beginning of the 12th century. However, their argument was mainly turned against the Sankara School of Vedanta, and even the King Visnuvardhana (1110-41 A. D.) who was converted from Jaina dharma to Vaisnava belief (?) is said to have shown tolerance to the other religions. Now, Amitagati is generally placed as the contemporary of Nemicandra, i. e., as of flourished in c.a. 1,000 A.D. It is hard to calculate how much temporal distance should be allowed between Amitagati and Bhaskaranandi. However, it may be safe enough to assume the upper limit of Bhaskaranandi's date as of the early 11th century. Then, we might be able to assign Bhaskaranandi's flourished date broadly somewhere from the early 11th through the early 12th century. By the term flourished date, it is meant here specifically as the date of his Dhyanastava. However, Tattvarthavrtti must have been completed shortly before that, hence it can be said as the date of his two works which are now existent. III. AUTHOR Bhaskaranandi is the author of Tattvarthavrtti and Dhyanastava, which are his only titles known to us existent at present. He was, no doubt, a learned scholar, well acquainted with the works, e.g., Samadhisataka, Dhyanasataka, Yasastilaka, Dravyasangraha, Gommatasara, Sravakacara, and of course, with Astadhyayi, Jainendravyakarana, Sarvarthasiadhi, Rajavartika, and Slokavartika.

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27 These are the titles referred in his two works, and his Tattvarthauptti is actually a reduction of the last three works. Its subtitle, Sukhabodha or Its easy comprehension, well indicates the aim of the commentary. He wrote it for the sake of slow readers in a simple style, in which he brings his genius into full play. His attitude is that of an orthodox pandit, but not of a witic. Yogadeva's Tattvorthasutra-sukhabodhavitti is a commentary on his Vrtti or Sukhabodha. Tattuarthasutratika called Sukkhabodhini by Ravinandin also seems like a commentary on either of the above two titles, of which I am not quite certain. From the prasasti to Sukhabodhavstti, we can easily assume that Bhaskaranandi's Tattvarthavrtti was popularly read in the South. It may be true even at this present era, because Mr. H. R. Rangaswamy Iyengar writes in the introduction to his Tattvarthavrtti. edited by Pt. A. Santiraja Sastri, "Its publication was undertaken at the request of many Jain scholars." The Dhyanastava is also presented in the same manner of clarity with calin tone, developing topics step by step in the rational order. Its last three stanzas are virtually the echo of the prasasti to his Vrtti, which must have been supplied by someone, e.g., his disciple or scribe. Bhaskaranandi is herein introduced as the disciple of Jinacandra Bhattaraka whose teacher was a reverent sage called Sarvasadhu. There is again a prasasti attached to the end of each chapter of the Vstti, which must be again the interpolation by the same hand. It is an eulogy on his direct teacher, Jinacandra, which reads as follows:

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28 The [Tenth] Chapter is concluded, of Tattvarthavrtti or Sukhabodha, a great commentary [ of Tattvarthasutra ], written by Pandita Sri Bhaskaranandi, disciple of Sri Jinacandra Bhattaraka, Mahasaiddhanta, the moon, the beam of jewels, attended by the stars, glittering and sparkling in the dome of the sky, the garland of pearls, and quivering planets; the spotless moon for the people, with the noblest body; upon having burnt up the bound fuel of destructive karmas amassed by the fire of pure dhyana, radiant flame, he became an omniscient, perfectly pure; by him beheld was the innate nature of the entire universe and non-universe; by him diffused was the doctrine of souls and non-souls, the philosophy of Paramesvara, the Lord of Jinas; he accomplished the state called the perfect, the most honoured state of the self. The lineage of Sarvasadhu-Jina candra-Bhaskaranandi has not yet been verified. Bhaskaranandi did not seem to be on the chair of Bhattaraka, and many scholars have already tried to identify which Jinacandra Bhattaraka was his teacher in the Jaina pattavali. There are many acaryas known by name of Jinacandra : 1) Jinacandra, 950 A. D., disciple of Candinandi (or Candranandi), mentioned in his poem, Santinathapurana. 2) Jinacandrasuri, disciple of Jinesvarasuri in Kharataragaccha and author of Samvegarangasala, composed in 1,067 A. D.

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3) Jinacandra, referred in Sravanabelgola inscription 55 (69), built in c. saka 1,022 (1,100 A. D.). 4) Jinacandra, mentioned in Bakkhalagere inscription, built in saka 1,320 (1,398 A. D.). 5) Jinacandra, mentioned in Vindhyagiri inscription no. 105 (254), built in saka 1,320 (1,398 A. D.). 6) Bhactaraka Jinacandra, mentioned in Govinda's Purusarthanusasanam ( c. 15th century ? ). 7) Jinacandra, known as Bhattaraka Jinacandra, disciple of Subhacandra and teacher of Medhavi (15th century). : There should be many other Jinacandras, and nearly thirty Jinacandrasuris up to modern times are listed in the Descriptive catalogue of Bhandarkar Oriental Research Institute, V.17, pt. 5, p. 182-185. Now, from the known and inferred data, there are a few factors to be taken into consideration in identifying which Jinacandra is likely the teacher of our Bhaskara. nandi : 1) The teacher of our Jinacandra was called Sarva sadhu. 2) The hypothetical date of Bhaskaranandi falls in the early 11th through the early 12th century. Then, Jinacandra's date should be searched broadly somewhere in the late 10th through the late 11th century. 3) Bhaskaranandi is a Digambara pandit as he salutes Pujyapada and Vidyanandi in his Vstti. Hence, Jinacandra must be a Digambara monk..

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4) Jinacandra is mentioned as Bhattaraka. All Jinacandras listed above cannot satisfy the first necessary condition. Regarding the second, the first three Jinacandras alone can meet the condition, and the rest are eliminated from further consideration. Regarding the third provision, the second Jinacandra who belongs to Svetambara Kharatara gaccha fails to be qualified. Now, the first and the third Jinacandra are left out. Both of them are not designated as Bhattaraka. The first Jinacandra is a Karnataka poet, flourished in 950 A. D. Then, he is a contemporary of Somadeva. Should this Jinacandra be the teacher of our author, Bhaskaranandi must be a contemporary or even a senior contemporary of Nemicandra," Camungaraya, and Amitagati. This is improbable, hence, he is also dropped. Then, the third Jinacandra, referred in Sravanabelgola inscription no. 55 (69), alone remains as the possible teacher of our author.. Let us now investigate if this Jinacandra can be verified as the teacher of our Bhaskaranandi, who was called by the title of Bhatjaraka and whose teacher was known by name, Sarvasadhu. First of all, let us exanine how the third Jinacandra is described in Sravanabelgola inscription. On the pillar facing the south, it is read : Should he be comparable to Pajyapada in grammar, Bhacta Akalanka in all the doctrines and logic, and Bharavi in literature; he is a poet and convincing great disputant, full of eloquence.

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His physical appearance meets a good reputation in the songs, music, and dances, in this and the other places. Be he ever firm as Sri Yogi, who is worshipped by the people at his feet, Jinacandra, untiring Munindra. On the north side of the same pillar, Jinacandra is quoted as Panditadera. Many acaryas are listed in this inscription, including Caturmukhadeva, the eldest, Gopanandi, Maghanandi, and other younger brother monks, who are all said to be the contemporary students of Devendra, also known as Siddhantadeva, who belonged to Vakra gaccha, Destya gana of Mula sangha. Therein, Jinacandra is not at all mentioned as Bhattaraka. However, the descriptions of him given in this pillar inscription and in the colophon of Tattvarthavstti are assuredly of the same person. In both descriptions, Jinacandra appears to be noble in the physical appearance. The colophon of the Vrtii gives a beautiful imagery of him as the moon of the public. He must have been a very handsome monk, apparently fit to be punned on his name. The pillar inscription, obviously written by the same donors of the stone insoription no. 492, is full of charming words of adoration of their handsome Yogi. He is mentioned as Mahasaiddhanta or Panditadeva, a scholar comparable to Pajya pada and Akalarka. He is described as an Omniscient or Yogisvara, and he was certainly worshipped and adored by the people. The laymen's expression is admittedly different from that of the clergymen, however, this third Jina candra is doubtlessly identical with the teacher

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32 of our Bhaskaranandi. And in that case, it is convincing that our author wrote a commentary on Tattvarthasutra, and Dhyanastava in the form of verse. The stone inscription no. 492 in Halebelgola reads that Hoysala King Tribhuvanamalla Ereyanga donated Racanahalla village to Gopanandi, disciple of Caturmukha, in saka 1,015 ( 1,093 A. D.) for the sake of repairing the temple at Belgola. The lineage of Desi gana Vakra gaccha is illustrated in Jaina Silalekha sangraha, v. 1, as follows: MULA SANGHA Kundakunda I Umasvami Gunanandi Devendra Saiddhantika Desigana Vakragaccha Caturmukha (Vrsabhanandi) Gopanandi Maghanandi Prabhacandra, Damanandi, Gunacandra, Maladhari, Meghacandra Jinacandra, Devendra, Kalyanakirti Vasacandra, Yasahkirti, Balacandra Subhakirti T Nandigana

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Caturmukhadeva, who is also known as Vrsabhanandi, is said to be so called, because he observed eight days of fasting facing towards the four directions. The description of him in the inscription no. 55 ( 69 ) and no. 492 is identical, which roughly reads as follows : Glory to Caturmukha, lord of yogis, forest-born is his heart, king of hours in the forest. A cruel lion, engaged in austerity, where elephants crush themselves in the sweat of furious passion of love. Caturmukha who used to practise severe austerity in such a place is likened by the lay villagers to a cruel lion. Our verse 99 also depicts Sarvasadhu's life in the strict yogic observances. Both descriptions are rather convincing of the same yogi who is devotedly engaged in the ascetic duties with strikingly unusual severity. Is there any evidence that this Caturmukha alias Vnsabhanandi was also called Sarvasadhu ? In fact, it is not impossible to read his name, Vrsabhanandi, in the final verse of the prasasti to Tattvarthavrtti : sisyo bhaskaranandi-nama-vibudhas-tasyabhavat tattvavit tenakari sukhadi-bodha-visaya tattvartha-vsttih sphutam Thus, Vf-sa-bha-nandi can be recognized in the reversed order. Since the proper names are distinctly inentioned in this prasasti, it may be a far-fetched idea to find a hidden name in it. However, Sarvasadhu sounds

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to be a more popular, pseudonymous name as much as Caturmukha is, and Vtsabhanandi sounds more to be his official name. And it is probable that Vssabhanandi was popularly called Caturmukha by laymen, and Sarvasadhu by ascetics In any case, he must have surely been a sarva-sadhu, the sage of all. Although the above two descriptions are quite convincing of the same ascetic, I am not confident enough it Vnsabhanandi alias Sarva. sadhu can be verified with this much of evidence. Gopanandi was donated a village by the Hoysala King in 1,093 A. D. It is not known how old he was then, nor how long he survived thence. Doubtlessly, he flourished at that time. Prabhacandra who is listed in the Sravanabelgola inscription no. 55 ( 69 ) is supposed by Pt. Mahendra Kumar Shastri to be the author of Prameyakamalamarttanda, Tattvarthavrtti-padavivarana ( commentary of Sarvurthasiddhi ) and so on. On this basis, Pandit suggests his date as of 980-1065 A, D. If it could be so, Prabhacandra was at the age of 85 in 1065, which means that he was a great elder contemporary of Gopanandi who was still active in 1093 A. D. This pillar inscription is documented as of being built around 1,100 A. D., in which Jinacandra is honoured as the Munindra and Panditadeva with high reputation in siddhanta, literature and speech. Several other acaryas are therein also designated as Panditadevas. As he was called Panditadeva, he should have already accomplished some contribution to the society. It should mean that by 1,100 A. D., he had already produced active students who had established him as Panditadeva. He was a

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younger contemporary of Gopanandi, hence his age should be close to the latter, e.g. in the 40's or 50's. Also what is rather strange about his description in such a religious inscription is that he is told as a handsome ascetic who has gained popularity even in the songs, music, and dances. If he were then a young pandit in the 20's or 30's, his donors would least likely engrave on the monument about his physical beauty and popularity, howsoever great pandit he could have been. This seems to be a paradoxical proof that he was then an elderly yogi, indifferent to his past fame. And still more, the public might have adored him, and worshipped him, and wished that may he ever live and remain firm as Srt Yogi. So he must be at least in the 40's or 50's by 1,100 A. D. He is not therein called Bhattaraka. Then, we can speculate that Jinacandra must have become Bhatlaraka some years later before he aged too further. I assume from the context that the colophons of the Vitti which announce Jinacandra as Bhatyaraka were interpolated by someone. This interpolation was, then, done after Jinacandra became Bhaggaraka. The colophon attached to its each chapter pronounces that he attained to the state of perfection. It means that he was dead when it was interpolated. Now, we do not know when he was appointed to and resigned from the post of Bhatfaraka, nor when he passed away. Also if the age of Jinacandra could be as such in 1,100 A. D., his disciple, Bhaskaranandi, might be even able to have completed his works by that time. From these assumptions, we

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may be able to think of three possible occasions regarding the date of his texts and colophons : 1) Bhaskaranandi completed his texts by 1,100 A, D, and the colophons were added after Jinacandra passed away. He accomplished them at the time when his teacher was on the chair of Bhagfaraka, and the prasastis were supplied after his death. Bhaskaranandi finished them after the death of his teacher, and the colophons were interpolated immediately after the completion of the texts by a scribe or much later than that. Our verse 99, which is copied from the prasasti to the Vstti, narrates the life of Sarvasadhu who had been dead for sometime. He is quoted by the word 'iti ( thus told )', which means that the interpolator did not know him directly. The prasasti attached to the end of each chapter of the Vstti is devoted for the eulogy on the dead sage, Jinacandra, whose life is esteemed with reverence and admiration in the tender tone of his fresh remem. brance. It gives an impression that it was written not so long after the death of Jinacandra. It gives more of this impression, as it is repeated at the end of each chapter of the Vstti. And it is possible that Bhaskara. nandi himself preferred the arrangement of colophon in such a way in the memory of his teacher. It seems to me the last case above is most feasible of all that Bhaskaranandi probably completed his works shortly after the death of Jinacandra, and the colophons were

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added at the same time when they were written down by his disciple. However, since there is no conclusive factor from the known data to support this conjecture, it is impossible to speculate about it further closely. There. fore, if the lower limit of the hypothetical date of Dhyanastava cannot be fixed later than the early 12th century, we have to take this hypothetical date as it is. In any case, with all this information, it should not be too far from the fact to assume that Bhaskaranandi flourished in the beginning of the 12th century, e.g., 1,110's or 1,120's. Thus, somehow his biographical data is established that Bhaskaranandi was a Digambara pandit in Vakra gaccha, Desi gana of Mula sangha, who probably flourished in the early 12th century as a disciple of Jinacandra, somewhere in the South, possibly around Sravanabelgola. His personal life is not totally traceable at present. Several scholars have already tried to verify the date and lineage of Bhaskaranandi, which is to be introduced here in short. Pt. Santiraja Sastri suggests the date of Bhaskaranandi in his introduction to Tattvarthavrtti (p. 47-8) as of the late 13th ( to the early 14th ) century, on the ground of the date of Maghanandi who is listed immediately before Jinacandra in the Sravanabelgola inscription no. 55 ( 69 ). He takes the date of Maghanandi as of 1,250 A. D. This pillar inscription was built in c. 1,100 A. D., hence it is difficult to accept his opinion. Nathurama Premi Ji in Jain sahitya aur itihasa (p. 378-9 ) and jugalakisor Mukhtar Ji in Jaina grantha prasasti sangraha ( v. 1, p. 35-6 ) suggest various possible

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32 Jinacandras, including Jinacandra quoted by Pt. Santiraja Sastri, whose view is somehow supported by the latter. Pt. K. Bhujabali Sastri mentions in his Prasasti sangraha (p. 178) that Bhaskaranandi's name appears also in the vstti to Nyayakumudacandra as a disciple of Devanandi who is a student of Saukhyanandi in Nandi sangha. These predescessors' views have guided me in this small study, particularly that of Santiraja Sastri, for which I would like to express my humble appreciation. POSTSCRIPT I had myself suspected that sarvasadhu could not be a proper name, and had indicated with sufficient justification that it might stand for Caturmukha alias Vrsabhanandi, which name is intelligently concealed by the author himself in one of his verse as shown by me (cf. Introduction, p. 32). And Jinacandra is a pupil of Vrsabhanandi (cf. the geneology of p. 3.), and our Bhaskaranandi is a pupil of Jinacandra who might have been called a Bhattaraka later on. Dr. Upadhye draws my attention to a note on Bhaskaranandi (in Mahavira Jayanti Smarika, Jayapur, 1972, pt. 2, pp. 21-22) by the late Pt. Milapacandraji Katariya. Pt. Katariya also agrees with me that sarvasadhu could not be a proper name. Referring to the final line of the verse 99 (cf. Text, p. 9), Pt. Katariya suggests to read 'subhayati' for 'Subhagati'. And identifying this subhayati as Subhacandra, he reads the poem as follows : Subhacandra Muni

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(Bhattaraka wearing clothes ), upon taking paryanka posture, at the end of sannyasa, became sarvasadhu ( naked Digambara ascetic), who should be worshipped. He identifies this Subhacandra as the disciple of padmanandi, who survived during 1450-1507 V. S. (1932-1499 A. D.). Subhacandra was on the seat of Bhattaraka in Jayapur, which was succeeded by Jinacandra, the author of Siddhantasara, whose date is 1507-1571 V. S. (14491519 A. D). Medhavi, the author of Sravakacara is the disciple of Jinacandra, and Pandit opines that Bhaskaranandi was likewise his pupil, whose date may fall sometime in 1600 V. S. It may also be noted here that years back (Siddhantas aradisangrahah, Bombay, 1921, Introduction, p. 7), the late Pt. Nathuram Premi had suggested that this Bhaskaranandi could be the pupil of Jinacandra mentioned in the Sravanabelgol inscription No. 55 (possibly the author of Siddhantasara). He also mentioned casually the other Jinacandra whose teacher was Subhacandra. Perhaps from this Pt. Katariya seems to have taken the clue in suggesting the reading of subhayati for subhagati. Looking into the meaning, subhayati is just expected at the end of sannyasa, after which anyone can become a worthy sadhu, to be respected by all. This reading perfectly fits to the context of the verse, And if subhayati could stand for Subhacandra, it certainly clears out the problem of the lineage of Bhattaraka Jina candra, as its evidence is well endorsed by the dana prasasti of Tiloya pannatti by Medhavi and by the other epigraphical This Jinacandra is identified with the one sources. 39

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yo enumerated by me in the serial no. 7 (cf. Introduction, p. 28). Then, according to Pt. Katariya's opinion, Bhaskaranandi belongs to Mula sangha, Sarasvati gaccha, Balatkara gana, sometime in the 16th century A. D., possibly in Rajasthan. However, no evidence is yet brought forth in the MSS. that his suggested reading subhayati stands for Subhacandra. And as I mentioned in the Introduction, there is a definite distance between Bhaskaranandi and Hemacandra as to the concept of the non-agamic divisions of dharmya dhyana such as pindastha, which are introduced after the exposition of all the agamic divisions of dhyana with a very ambiguous expression, "uktameva punardeva sarvam" dhyanam caturvidham (verse 24 )". We can understand this line only when we know how Amitagati classified dhyana, whom Bhaskaranandi followed. Should Bhaskaranandi be preceded by Hemacandra, it is impossible for us to expect that he presents the four sthas in such a manner as discussed in the Introduction and in such a context, because he is the author capable of elucidating the concept precisely and systematically as evidenced in his Tattvarthavrtti. Also I have not yet come across in his Vytti any citation that Bhaskaranandi made from the other authors later than 13th century A. D. This is the reason why I disregarded the serial no. 7 from further consideration for verifying the lineage of the author. Pt. Katariya's suggestion to read 'subhayati' for 'subhagati' is very much inspiring, although it is not convincing enough for me to accept him as Subhacandra for the reason as I have given above. However, it is

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better that the date of Bhaskaranandi is kept open until we have more conclusive evidence. Incidentally, Bhaskaranandi's name appears in some epigraphical sources. One occurs in the inscription in Hungund, Bombay, dated 1074 A. D., listing Bhaskaranandi Pandita in Mala sangha, Surastha gana and Chitrakuta anvaya (cf. Jainism in South India and Some Jaina Epigraphs, by P. B. Desai, Sholapur, 1957, pp. 107-8): The other is found in a nisidhilekha of 1077-78 A. D. in Laksmesvara (Mysore ), informing samadhimarana of Bhaskaranandi Panditadeva (cf. Jainasilalekha sangraha, pt. 4, ed. by Joharapurakara, 1965, p. 113). Finally, I would like to add here that Yogindra refers to the four-sthas in his Yogasara 97. It reads that a wise man who honours pindastha, padastha, likewise, rupastha and rupatita as taught by Jina, attains easily through them to the highest and pure state of Self. The theme and tone of Yogasara is similar to his Paramatmaprakasa. And it is interesting enough that the technical terms pertaining to dhyana such as dharmya and sukla do not occur in Yogasara This doha enumerating pindastha etc. without any explanation is preceded by that which seems like dealing with sukla dhyana. It is most likely that these are treated under the head of the object of meditation, independently from the traditional classification of dhyana as Amitagati did. It certainly indicates that these divisions are foreign to the traditional category of Jaina yoga. This may suggest that these four divisions had gained popularity among the Jains at the time of

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42 Yogindra, however, we do not know how far and in what manner these terms were understood by him. Scholars place Yogindra variously from 6th to 11th century A. D. BIBLIOGRAPHY Amitagati : Sravakacara, ed. by Rajmal Barjatya. (Muni Anantakirti Digambara Jaina granthamala, v. 1, 2 ) Bombay, 1922. Subhasita ( ratna ) samdoha, ed. with German trans. by R. Schmidt. ( Zeitschrift der Deutschen Morgenlandischen Gesellschaft, v. 59 ) Ch. VII. Leipzig, 1905. Bhaskaranandi : Tattvarthavrtti or Sukhabodha, ed. by A. Santiraja Sastri. (University of Mysore Oriental Library publications, Sanskrit series, 84 ) Mysore, 1944. Camundaraya : Caritra sara, ed. by Udayalala Kasliwal. Bombay, 1917. (Mapikchand Digambara Jaina granthamala, no. 9 ) Bombay, 1917. Hemacandra : Yogasastra. (Acarya Srimad Vijayada nasu risvara Jaina granthamala, 10) Gopipura, 1938. Jinabhadra : Dhyanasataka, with comm. by Haribhadra suri. (Sri Vinaya Bhakti Sundar Carapa granthamala, 3) Jamanagar, 1939; also a new ed. with Text, comm., English Trans

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latoin etc. by Prof. S. K. Ramachandran, Oriental Research Trust, Madras-Bombay, 1971. Nemicandra : Dravyasangraha, comm, by Mohanlal Kav yatirtha. Jabalpur, 1961. Pujyapada alias Devanandi : Samadhi Sataka, with English trans., by Kamata Prasad Jain. ( The Jaina Academy publications, 2 ) Aliganj, 1962. Somadeva : Yasastilaka, with conim. by Srutasagara, v. 2. ( Kavyamala, 70 ) Bombay, 1903. Yasastila ka and Indian culture, by K. K. Handiqui (Jivaraja Jaina granthamala, 2) Sholapur, 1949. Subhacandra :: Jnanarnava, with comm. by Pannalal Bakalival. (Srimad Rajacandra Jainasastramala, 4 ) Agas, 1961. Bhargava, Dayanand : Jaina Ethics. Motital Banarsidass, Varanasi, 1968. Descriptive catalogue of the government collections of manu scripts deposited at the Bhandarkar Oriental Research Institute, Jaina literature and philosophy, v. 17 ( Agamika literature ), pt. 5, ed. by Hiralal Rasikdas Kapadia, Poona, 1954. Jaina silalekha sangraha, v. 1 & 3. ( Manikacandra Digam bara Jaina granthamala, 28 & 46 ) Bombay, 1928 & 1957.

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Mahendra Kumar Sastri : Prameyakamalamartanda by Shri Prabha Chandra. Introduction. Bombay, Satyabhamabai Pandurang, 1941. Mukhtar, Jugalakisor : Jaina grantha prasasti sangraha, v. l. (Vira Seva Mandir granthamala, 12) Delhi, 1954. Premi, Nathuram : Jaina sahitya aur itiha sa. (Sansodhita sahityamala, 1) Hindi Grantha Ratnakar, Bombay, 1956. Tatia, Nathmal : Studies in Jaina Philosophy. ( Sanmati publication, 6 ) Jain Cultural Research Soci. ety, Banaras, 1951, Velankar, Hari Dainodar : Jinaratna kosa, v. I. ( Govern ment Oriental series, classic C., 4 ) Poona, 1944, Vidyabhusana, Bhujabali : Prasasti sangraha. Jaina Siddhanta Bhavan, Ara, 1942. Williams, R.: Jaina Yoga. ( London Oriental series, 14 ) Oxford University Press, London, 1963.

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pradhAna sampAdakIya jainadharma meM dhyAnako sarvocca mahattva diyA gayA hai, jo ki siddhAnta aura abhyAsa donoM meM hI AdhyAtmikatAvAdI hai| saMskRta aura prAkRtameM aneka choTe-bar3e grantha isa viSayapara ati prAcIna kAlase race gaye haiN| yahA~ saMskRta meM 100 zlokoMkA eka choTA-sA stotra prastuta hai, jise 'dhyAnastava' kahA gayA hai, jaba ki ise 'dhyAnazataka' bhI kahA jA sakatA thaa| isameM dhyAnako carcA hai / sampAdakakI bhUmikAmeM 'kAvyako rUparekhA' zIrSakake antargata viSayasUcI pRSTha 9-10 para dI huI hai| racanAkAra bhAskaranandi vahI haiM, jinhoMne 'tattvArthasUtra' para TIkA bhI likhI hai| ku. sujuko ohirAne aMgarejI anuvAda aura bhUmikAke sAtha isa granthakA sampAdana kiyA hai| unhoMne granthake viSayoMpara paryApta AlocanAtmaka prakAza DAlA hai, aura sAtha hI granthakArakI paramparA aura kAlapara bhI prakAza DAlA hai| ku. ohirA jApAnI mahilA haiN| ve aMgarejI sAhityameM bI. e. ( tsudA kAleja, Tokiyo ) aura lAyabrarI sAiMsa meM ema. ela. esa. ( vAziMgaTana vizvavidyAlaya, sITila) haiM, aura unhoMne 1964-65 taka banArasa hindU vizvavidyAlayameM adhyayana kiyA hai| bAdameM ve amerikAmeM 'ilInoisa vizvavidyAlaya lAyabrerI' meM kAma karatI rhiiN| ve saMskRtakI prabuddha vidyArthI haiM, aura pahale kucha dinoM taka 'tattvArthasUtra' para bhAskaranandiko saMskRta TIkAke a~garejI anuvAdapara vyasta rahI thiiN| jainadharma meM unakA acchA dakhala hai / ina dinoM ye bhAratameM bhAskaranandikI TIkApara apanA kAma agrasara rakhaneke lie maisUra meM maisUra vizvavidyAlayake jainazAstra aura prAkRta vibhAgameM haiM / ku. ohirAne 'dhyAnastava' para apanA

Page #47
kAma amerikAmeM hI pUrA kara liyA thaa| unakI bar3I sahRdayatA hai ki unhoMne apanI pustaka mANikacandra digambara jaina granthamAlA prakAzanako dI, aura isa granthamAlAko saMmRddha banAyA / hama unake atyanta AbhArI haiN| hama zrImAna zAntiprasAdajI jaina aura unakI viduSI patnI zrImatI ramAjIke bhI atyanta AbhArI haiM ki unhoMne isa granthamAlAko itanI udAratApUrvaka apanA saMrakSaNa diyA / jaina sAhityake kSetrameM gambhIratApUrvaka kAma karane vAle sabhI logoMke lie yaha eka suavasara bhI hai aura canautI bhii| jaina bhaNDAroMmeM saMskRta, prAkRta aura apabhraMzakI aneka choTI-bar3I kRtiyA~ aba bhI upekSita par3I haiM, hama apane vidvAnoMse unheM sampAdita karane aura unheM eka sAfa-suthare kalevarameM prastuta karanekA hArdika Agraha karate haiM : yaha eka kartavya hai, jisake lie hama apane AcAryoMke RNI haiM, jinhoMne hamAre sAhityameM hamAre lie eka mahAn paramparA chor3I hai| .. bAlaghATa hIrAlAla jaina A. ne. upAdhye maisUra

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viSaya sUcI 8-43 1. pradhAna sampAdakIya 2. bhUmikA .3 Errata ( zuddhipatra ) 4. dhyAnastava : saMskRta pATha 5. dhyAnakA stavana ( aMgarejI anuvAda) 6. zloka anukramaNikA 45-55. 57-81 82-84

Page #49
bhUmikA 'dhyAnastava' bhAskaranandikA eka sau padoMkA kAvya hai, jise unhoMne apane cittakI ekAgratAke lie hI racA hai| apanI vidhAmeM yaha jinadevake prati kI gayI prArthanA hai / 'jhANajjhayaNa' prAkRtameM, 'dhyAnazataka' ( jinabhadra viracita ? ) kI bhAMti isameM 100 zloka haiM, jo dakSiNameM kAphI prasiddha hai ( 'dhavalA' meM uddhRta honeke kAraNa ), aura 'dhyAnastava' jisakA RNI hai| yaha unake dUsare grantha 'tattvArthavRtti' para AdhArita hai, jo umAsvAmIkI 'tattvArthAdhigamasUtra' kI TIkA hai, aura 'jinaratnakoza' ke anusAra jisakI karIba cAlIsa TIkAeM haiN| isa bhUmikAmeM maiM sabase pahale isa kAvyakI eka choTI rUparekhA denA cAhU~gI, aura taba 'tattvArthavRtti' aura 'dhyAnastava' ke sambandhakI carcA karate hue, maiM apane 'itane kama paricita' granthakArake praznako uThAnA cAhU~gI, sambhavataH jinakA kAla bArahavIM zatAbdIkA Arambha hai| 'dhyAnastava' kA yaha pATha ( anuvAdake sAtha ) mUDabidrI meM tAr3apatra pANDulipi saM. 755 para AdhArita hai| kannaDa lipise devanAgarImeM isakI pratilipi zrI bI. devakumAra jainane taiyAra kI, aura DaoN. A. ne. upAdhyene usakI mere lie vyavasthA kii| DaoN. upAdhyeke binA, anuvAdakA yaha saMkSipta aMza, jise unake hI nirdeza meM prastuta kiyA gayA hai, sambhava nahIM ho sakatA thaa| unake prati maiM apanA vinamra AbhAra prakaTa karatI huuN| maiMne granthakArake kAlakA sahI nirUpaNa karane taka apaneko sImita kara liyA hai| isa viSayake adhyayanameM apanI alpajJatAke kAraNa maiMne aneka bhUleM kI hoMgI, AzA karatI hU~, sambaddha vidvajjana unameM kRpApUrvaka sudhAra kara degeM / apanA mUlapATha

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samApta kara lene ke bAda aura anuvAda bhI jaba pUrA ho gayA, taba merA dhyAna 'jaina siddhAnta bhAskara' 11, pR. 113 aura 12, pR. 54, 1-9 ( ArA 1944-46 ) kI tarapha AkarSita kiyA gayA, jahA~ paM. bhujabalI zAstrIne mUDabidrI pANDulipikA varNana kiyA hai ( sambhavataH vahI pANDulipi, jisakI eka pratilipi mujhe bhejI gayI thI ), aura 'dhyAnastava' kA mUlapATha bhI diyA hai / isameM kucha mAmUlI pAThabheda haiM : 1. sarvadoSadam ke lie sarvadoSaham 57. antarbhAvo yadAbhISTo ke lie antarbhAvoyabhISTo 70. yathA sthitim ke lie yathAsthitam 78. tadevottamamarthAnAM ke lie tadevottamatArthAnAM 99. ehi yAhIti jAtu ke lie hehi hAhIti jAtu 1.kAvyako rUparekhA maMgalazloka 1-2 paramAtmAko namana karate hue, kAvyakA uddezya pUrNatAprAptimeM nihita nirdhArita kiyA gayA hai| dhyAnakI prakRti : 3-7 dhyAnakI prakRti, paribhASA aura prayojanakA sArAMza prastuta kiyA gayA hai / dhyAnIke lie samyag dRSTi honA jarUrI hai, AsaMgase mukta aura satya ke jJAnase sampanna / dhyAnakA vibhAga 8-23 dhyAnake cAra prakAroMkA varNana hai, ve haiM, AtaM, raudra, dharmya, . aura zukla /

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10 24-32 dhyAnake cAra prakAra haiM, piNDastha, padastha, rUpastha aura rupAtIta, jinakI vyAkhyA hai / 33-36 paramAtmAkA varNana hai / 37 satya aura bhautika pramANa-mImAMsA 38 39 40-57 bahirAtmAko dhyAna-siddhi meM ayogya ThaharAyA gayA hai / nava padArtha, sapta tattva aura SaD dravyoMkA paricaya | pramANa, naya aura nikSepakA paricaya | nava padArthoM kI vyAkhyA kI gayI hai / caitanyake rUpameM AtmA ke svabhAvakA varNana jJAna aura darzana vibhAgoMke sandarbhameM kiyA gayA hai / 58-67 SaD dravyoM kA varNana / 68-76 pramANa, naya aura nipekSakI paribhASA aura upazreNiyAM | tIna ratna 77-92 samyagdarzana, samyagjJAna aura samyakcAritra mokSopAya kahe gaye haiM / prazastigAna 93 - 100 paramAtmA aura granthakArake kathanakA stavana / 2. dhyAnastava aura tattvArthavRtti dhyAnastava ke antima zlokameM kahA gayA hai, "isa stotrakI racanA dhyAnAnurUpa kI gayI hai-" 'dhyAnAnugam' ko 'dhyAna-sakhA' ke rUpameM bhI pratipAdita kiyA jA sakatA hai / jisa bhI artha meM hama ise grahaNa kareM, yaha spaSTa hai ki hamArA stotra granthakArakI tasvArthavRttipara AdhArita aura upajIvita hai / 'dhyAnastava' ke srota ke rUpameM unakI vRtti nimnalikhita

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sUcImeM aMkita kI gayI hai| nemicandrake 'dravya-saMgraha' (dra), jinabhadrake dhyAnazataka (dha), aura pUjyapAdake samAdhizataka ( sam) kA sandarbha bhI diyA gayA hai jisameM hamAre kucha zlokoMke srota anurekhaNIya haiN| dhyAnastava tatvArthavRtti dhyAnastava tatvArthavRtti 9:29; 10:1-2 38 1:4, 5:1-3, 39 (dra 46-47) (dra 23, 28 ) 10:2-4 vR. 39 1 :.5-6 tti (dra 28) 2 : 7-9 aura va 1:9, 10 vR, 31 13 5-7 9:27 vR . 9:28-29 41 9:30-31. 42 9:32-34 43-45 9:35 46-47 48 (dh 31-34) 49 15-16,1 9:28 vR, 36- 50-51 30 aura vR 52 . 16 2-21 9:37 vR, 39 44 aura vR 53 2:7;5:41 54-55 (dra 48) 10:5-6 56 ( sam 7) . 57 1: 15 vR; 2:9 vR (dra 44) 5:1-5 (dra 15) 6 : 3 vR (dra 38) 6:1-2 aura vR (dra 29) 1:4 vR; 9 : 1-3 (dra 34) 1 : 4 vR (dra 32, 1 0:2 (dra 37) 6 : 3 vR

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dhyAnastava dhyAnastava 58 . tattvArthavRtti 5:1-3, 39 / (dra 3) 5 : 23, 25 5 : 19-20, 24 tatvArthavRtti 1 : 9-12 - 1:33 vR 1 : 5 vR 5 : 18 (dra 19) 5 : 22 vR 5 : 1, 3, 29-30 69-72 73-66 77 78. 79-81 82-84 85-87 88-92 94-96 98-100 1:2 aura va 1: 3 vR 1: 27 2: 3, 4 vR 1:1-3 aura vR (sama 46) (dra 48) prazasti 66 67 '5, 22 vR, 39 vR 5:8-10 aura vR TippaNI :-tattvArthavRttimeM jinakA srota prApta hai, unake bAre meM anya granthoMkA prasaMga nahIM diyA gayA hai / '9 : 29' tattvArthasUtrakA nirdeza karatA hai| '10 : 2-4 vR' 'sUtra' para unakI 'vRtti' kA nirdeza karatA hai| "2:7-9 aura vR' 'sUtra' aura unakI vRttikA nirdeza karatA hai| 'dhyAnastava' 'vRtti' ke 1, 5 aura 9adhyAyoMse vizeSarUpase avatarita hai| prathama aura pA~cavA~ adhyAya jainatattvazAstra, tattvamImAMsA aura jJAnazAstrase sambandhita hai; naveM adhyAyameM, karmoMke saMvarake sAtha dhyAnako karmoMkI nirjarAke sahAyaka Antarika tapazcaryAoMmeM-se eka svIkAra kiyA gayA hai| dhyAnastavameM vRtti'kI mUla dhAraNAko aparivartita rUpase grahaNa kiyA gayA hai| hamAre 'stotra' meM sirpha eka vizeSa vastu jyAdA suspaSTa kI gayI hai| udAharaNArtha, bhAskaranandi 'dhyAnastava'ke 50-59 zlokoMmeM yaha batAte haiM ki tattva dravya aura bhAva rUpameM prApta hai| puNya, pApa, mokSa aura

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jIva bhI isI svabhAvake kahe gaye haiM, vRttimeM jinakA saMketa kiyA gayA hai, lekina spaSTa nahIM kiyA gyaa| inakA dvidhA rUpa 'dravyasaMgraha'meM bahuta vizada rUpase prakAzita kiyA gayA hai, jo unake kAvyake AdhAra rUpameM svIkRta hai| 'tattvArthasUtra'para unakI vRtti pUjyapAdakI sarvArthasiddhi, akalaMkakI 'rAjavAtika' aura vidyAnandikI zlokavAtikakI TIkAoMkA anukaraNa karatI hai| vAstavameM yaha unakA sAmAnya saMkSepa hI hai| unake mUla vAkya binA kisI hera-pherake unakI vRttimeM bArambAra uddhRta kiye gaye haiM / yahA~ taka ki mUla sUtroMkI koI nayI athavA maulika vyAkhyA taka prastuta karanekA ve koI prayAsa nahIM karate, balki ina pUrvavartI vidvAnoMkI pAramparika vicAradhArAko hI apane sIdhe-sAde zabdoM aura zailImeM, khAsataurase sAdhAraNa vidyArthiyoMke lie, prakaTa karanekA prayatna karate haiN| tattvArthasUtra 9 : 27 para unakI TIkA, jo dhyAnakI vyAkhyAko prastuta karatI hai, unakI zailIkA eka acchA udAharaNa hai, jisameM isa sUtrakI paramparAniSTha pratipattiyoMkA unake apane zabdoM aura uktiyoM meM saMkSepameM punarlekhana kiyA gayA hai| maiM eka udAharaNa detI hU~ : "9:27 uttama-saMhananasyaikAgra-cintA-nirodho dhyAna Antar-muhUrtAt / " vicArakA eka bindu ( athavA viSaya ) para saMyamana dhyAna hai, jo eka vyaktike lie antar-muhUrtapara Tika jAtA hai, jisakA saMhanana uttama hai| -ekasmin-agre ( eka hI bindupara ) athavA pramukha viSayapara, jaise AtmApara yA anyatra, cintA-nirodha yA vicArakA eka sthAnapara kendrita honA aura anya mAnasika kriyAoMko dUra rakhanA, ekAgra-cintAnirodha hai / 'yaha dhyAna hai, isa prakAra varNana karate hue, dhyAnakI prakRti aura isake uddezya sImita kara diye gaye haiN| isI prakAra, jaba kisIkA cintana

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viSayoMkI vividhatAoMpara yA kisI aise viSayapara pramukha rUpase sthira ho jAtA hai, jo bhrAnta vicArakA dyotaka hai, taba vaha dhyAna nahIM raha jaataa| jaba taka vicAra athavA cintanakI sthiratAko yahA~ prApta nahIM kiyA jAtA, taba taka isakA koI bhI aucitya eka ati-anumAnazIlatA aura visaMgati bana jaayegaa| aisA kahA jAtA hai ki AtmAkA apanI AtmAmeM vilayana hI dhyAnakI paribhASA hai| lekina ise bhI mahattva nahIM diyA gayA hai, kyoMki vicArakA nigraha hI mukhya viSaya mAnA gayA hai| isa (bauddha) matakA bhI, ki aura kucha nahIM kevala kisI bhI vicArakA abhAva dhyAna hai, athavA aura kucha nahIM balki kevala vicAra hI dhyAna hai, nirAkaraNa kara diyA gayA hai| kyoMki agara dhyAnako prakRtiko sirpha isa rUpameM svIkAra kiyA jAtA hai ki vaha tarkasaMgata jJAnake asadbhAvake alAvA aura kucha nahIM hai jo ki manuSyakI sahaja prakRti hai, yA vaha saba vicAroMkA asvIkAra hai, taba, hara taraha se, vahI zUnyatA mokSapara bhI lAgU kara dI jaayegii| pratipakSI vAda-vivAda karate haiM, "yogAvasthA jisameM mana viSayAtIta ho jAtA hai, antima AnandakA kAraNa hai ( pataJjalikA yogasUtra 1. 3 & 18 ) / isalie, isa avasthAmeM AtmAkA nivAsa apanI. sarvottIrNa prakRtimeM batAyA gayA hai| yahI avasthA saccI antima mukti hai, athavA yahI avasthA vAstavameM dhyAna hai / " nahIM, ApakI dhAraNA virodhAtmaka hai, kyoMki AtmAko, jise saba tarahase apanI pAramparika advaita prakRtike dvArA vaNita kiyA gayA hai dvaita prakRtike dvArA yugapat lakSita karanA sarvathA asaMgata hai / ( udAharaNArtha, muktAvasthAmeM AtmAko caitanya guNadharmase maNDita kiyA jAtA hai, lekina dhyAnAvasthAmeM sAMsArika AtmAko dvaita prakRti dvArA lakSita kiyA jAtA hai, jo ki caitanya aura acaitanya hai ) / jainoMkA vicAra hai ki AtmA bahumukhI prakRti dvArA parivartita hotI hai, isalie dhyAnake bAremeM jaina siddhAntakI prAmANikatA supratiSThita haikyoMki avikampita cintana dvArA lakSita AtmAko hI sphuTa taurase

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15 dhyAnakI prakRti mAnA gayA hai, isa praNAlI meM AtmAko anyatra AlaMkArike dRSTise dhyAna kahA jAtA hai| aura jaba rUpakakA koI kAraNa vidyamAna hI na ho ( arthAt jaba AtmA rUpa parivartita nahIM karatI, balki caitanyakI apanI svAbhAvika avasthAmeM sthira ho jAtI hai, ) taba muktikI avasthAkA honA pramANita ho jAtA hai- jaina praNAlI dvArA dhyAnakI prakRti pAramparika rUpase niSkampa vicArakI sthiti meM AtmAke rUpameM samajhI jAtI hai| isalie Arta aura raudra dhyAna bhI isake vibhAgoMke rUpameM svIkAra kiye gaye haiM, jaba ki ve punarjanmake kAraNa haiN| bAdameM, hemacandra jaise kucha vidvAnoMne, jo yogako triratnamaNDita mAnate haiM, unheM dhyAnake vibhAgoMke rUpameM asvIkAra kara diyA hai / zeSa do prakAra, dharmya aura zukla, muktike kAraNa aura upAya hai| tattvArthavRtti 1:1 meM, muktikI prakRti, jo ki hamAre jIvanakA pradhAna lakSya hai, somadevake yazastilakameM 6, kalpa 1 ke lambe uddharaNa dvArA eka antima zlokake sAtha, vaNita kI gayI, "Ananda, jJAna, aizvarya, vIrya aura parama sUkSmatA : ye ananta haiN| inameM hI jinake dharma meM mukti nivAsa karatI hai|" eka zabdameM, mukti mUla AtmAkA udghATana athavA sAkSAtkAra hai| aura uccatama avasthAoMmeM dhyAna isakA lakSya siddha karatA hai| dhyAna, mukti aura AtmAoMkA svarUpa aura unakA paraspara nirbhara sambandha, jo 'vRtti' 1:1 aura 9:27 kI viSaya-sAmagrI haiM, hamAre prArambhika cAra zlokoM, 3-6 meM ekatra ho gaye haiN| * tattvArthasUtra 9-28 dhyAnako cAra bhedoMmeM vibhakta karatA hai, ve haiMArta, raudra, dharmya aura zukla; jinameM antima do muktike kAraNa haiN| unakI 'vRtti meM vaNita bheda, upabheda, svarUpa aura dhyAnakI ina cAra vidhiyoMkA dhyAna karane vAle hamAre 8-23 zlokoMmeM sArarUpase prastuta kiyA gayA hai| dharmadhyAnake bAremeM, pUjyapAda aura akalaMkakA vicAra hai ki yaha cauthIse sAtavIM guNasthAnoMmeM rahanevAloMko prApta hotA hai / 'vRtti'

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9 : 36 meM bhAskaranandi unake dRSTikoNase sahamata haiM, isa AlocanAtmaka TippaNIke sAtha ki yaha cauthI aura pAMcavIM avasthAmeM vidyamAna manuSyako kevala AlaMkArika dRSTise hI prApta hotA hai| hamAre 16veM padyameM, yaha kahA gayA hai ki yaha tIna guNasthAnoMmeM, 5vIM se 7vIM taka vidyamAnoMko hI mukhyatayA prApta hotA hai, aura cauthI avasthAkA antarvezana kevala eka saMketa mAtra hai| sarvajJa AtmAkI sthitikA varNana, jo ki samucchinna. kriyA-nivartakameM, athavA hamAre 21veM padameM zukladhyAnako antima sthiti meM, sudRr3ha avicala meru parvatase milatA huA kiyA gayA hai, unakI 'vRtti' 9 : 44 meM bhI prakaTa hotA hai / jinabhadrake dhyAnazatakake zloka 76 aura 82 aisA hI varNana karate haiM, jo uttarAdhyayanacUNi 29:72 ityAdimeM bhI prApta hotA hai / hamAre zloka 22 aura 23 meM, samucchinnakriyA kevala 'ayogakevalI' ko hI prApta kahI gayI hai| yaha bhI kahA gayA hai ki sirpha AlaMkArika artha meM hI yaha 'sayogakevalI' ko prApta hotI hai, jo ki unakI tattvArthavRtti 9:36meM zrutasAgara dvArA bhI anumodita kI gayI hai| yaha dRSTikoNa hamAre granthakI 'vRtti' meM prakaTa nahIM hotaa| .. hamAre zloka 13 aura 14 dharmya athavA uttama guNoMkI vyAkhyA karate haiM jo cAra prakAroMmeM dharmyadhyAnake abhyAsake lie apekSita haiN| zloka 13ke uttarArdha meM do prakAroMko aura zloka 14ke pUrvArdhameM zeSa do prakAroMko par3hakara hama ina lakSaNoMko anAvazyakatAse ulajhanameM par3a jAte haiN| 'dhyAnazataka'ke 31-34 zloka cAra prakArakI bhAvanAkA athavA dharmyadhyAnake lie pUrvApekSita abhyAsakA varNana karate haiM, jo jJAna, darzana, cAritra aura vairAgya hai| hamAre 14veM zlokakA pUrvArdha unase tulanAyogya cAra prakArake guNoMkA nAma ginAtA hai, ve haiM, sadvRSTi, jJAna, vRtti, aura moha-kSobha-vivarjita / uttama guNoMke ye cAra vibhAga 'tattva' aura muktike jJAnako AvazyakatAke yogase, aura 'tattvArthasUtra' 9:6meM vaNita dazadharmoke

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sAtha bhAvanAke cAra prakAroMke saMyojana dvArA spaSTa rUpase nirmita kiye gaye haiM / subhASitasandoha adhyAya 7 meM, amitagati cAra prakArake guNoMse maNDitaHmanuSyake bAremeM kahate haiM, jaba ki yaha vibhAga dhyAnase jarA bhI sambandhita nahIM hai| 'zrAvakAcAra' 15:24-29 meM, ve eka abhIpsuke lie aneka uttama guNoMkA varNana karate haiM, jinameM dazadharma hI jyAdAtara pAye jAte haiM / yadyapi unameM kisI sunizcita rUpa meM unheM prastuta karanekI pravRttiko yA kisI vizeSa prayatna ko DhU~r3ha lenA atyanta kaThina kAma hai / 'yogazAstra' aura 'jJAnArNava' bAraha bhAvanAkI vyAkhyA karate haiM / dazadharma dharma-bhAvanAke antargata varNana kiye gaye haiN| yogazAstra 1:15 kahatA hai ki yogameM jJAna, darzana aura cAritrakA AdhAna hotA hai| isake 4:117+ 121 zloka dharmyadhyAnako dhyAna karanevAleke lie vidhi-niyamoM kA varNana aura gaNanA karate haiM, jo haiM, maitrI, pramoda, kAruNya aura mAdhyasthya / isake 4:110-112meM hemacandra samatvakI pUrvApekSita dazA para jora dete haiM, jisake binA, aisA kahA jAtA hai ki, dhyAna prApta nahIM kiyA jA sktaa| zubhacandra apane 'jJAnArNava' ke adhyAya 4 aura 5 meM dhyAnIkI prakRtikA sAmA. nya varNana karate haiN| 4the adhyAya meM dhyAnIke lie triratnoMko dhAraNa karanekI sAmarthya mUla AvazyakatAke rUpameM varNita huI hai| agalA adhyAya dhyAnIkA prazastigAna hai, jisameM dhyAnIke lie vAMchita guNoMkA, vairAgya Adi aura maitrI Adi sahita, varNana kiyA gayA hai / 'jJAnArNava' 27:414 zloka dharmyadhyAnake lie pUrvApekSita abhyAsake rUpameM udAharaNake lie maitrI Adi cAra prakArakI bhAvanAoMkA varNana karate haiM / tattvArthasUtra 7: 9-12 mahAvratoMke pAlanake unnayanake sandarbhameM aneka bhAvanAoMko prastuta karatA hai, jo 7:11 meM sUcIbaddha maitrI Adi cArako chor3akara haiM aura Upara uddhRta do mahAn dhyAnagranthoMmeM bAraha bhAvanAoMmeM saMgrahIta haiN| unameM maitrI Adi sabhI dharmyadhyAnake lie bhAvanAoMke rUpameM parigaNita kI gayI haiM, jaisA ki Upara kahA jA cukA hai| isa prakAra, 'dharmya' kA svarUpa

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18 samayAvadhimeM bhAvanAoMke sandarbha meM aneka prakArase parilakSita kiyA gayA hai| ...bhAskaranandi apane zloka 24 meM kahate haiM ki dhyAna punaH cAra prakAroMmeM nirdiSTa kiyA jAtA hai, ve haiM, piNDastha, padastha, rUpastha aura rUpavarjita ( athavA rUpAtIta ) / pUjyapAda aura akalaMka ina prakAroMke bAremeM mauna haiM / aura na to bhAskaranandi hI unakA apanI 'vRtti meM ullekha karate haiN| DaoN. A. ne. upAdhyene merA dhyAna abhinavaguptake tantrAloka (10-241 Adi ) kI tarapha AkarSita kiyA hai, jahA~ piNDastha AdikA varNana hai : yaha prazna Age bhI vicAraNIya hai / jinabhadrane 'dhyAnazataka' zloka 71 meM zukladhyAnake vibhAgameM mantrayogake bAremeM kahA hai| DaoN. tATiyAke 'sTaDIja ina jaina philAsaphI' (pRSTha 293-6 ) ke anusAra haribhadrasUrike lie yaha kahA gayA hai ki, unhoMne apane 'yogavizikA' meM yogako pA~ca kriyAoMmeM vibhakta kiyA hai, ve haiM, sthAna, UrNa, artha, Alambana aura anAlambana / hamAre saMdarbha meM Alambana aura anAlambana, jo ki yoga praNAlImeM saMprajJAta aura asaMprajJAta samAdhike tulya haiM, kramazaH rUpastha aura rUpavajita kahe gaye haiM / somadeva apane 'yazastilaka meM lokottara aura laukikameM antara batAte haiM, jinameM hamAre padastha aura rUpastha saMketita haiM / nemicandra ina pAribhASika zabdoMkA upayoga nahIM karate / / jo bhI ho, unakA 'dravyasaMgraha' 49, jo mantrapAThakA udghoSa karatA hai, hamAre padasthako upalakSita karatA hai; isakA padya 50 rUpasthakA saMketa karatA hai, aura padya 51 ruupaatiitkaa| hameM amitagatike 'zrAvakAcAra' adhyAya 15meM dhyAnako kramabaddha vyAkhyA milatI hai| ve dhyAnakA vibhAjana pAramparika (ve haiM, Arta Adi) aura apAramparika zreNiyoMmeM karate haiN| pahalA 15:9-23 meM liyA gayA hai| dUsarA cAra pahaluoMke AdhArapara svatantra rUpase cacita huA hai, ye 'pahalU haiM, dhyAtA, dhyeya, dhyAna aura phala / dhyAnake mukhya viSayake antargata,

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cAra sthoMko padastha (15 : 31-49), piNDastha (15 : 50:53), rUpastha (.15 : 54 ), aura arUpastha (15 : 55-56 ) ke kramameM nirdezita kiyA gayA hai| padasthake bAremeM, mantrapATha aura yantroMkI vidhi vistArase varNana kI gayI hai, jo hamAre 'dhyAnastava' zloka 29 meM, saMkSepameM prastuta huI hai / amitagatike anusAra piNDasthakA artha hai, arhat athavA jinendrapara, jinhoMne tathAkathita jIvanmukta avasthAko prApta kara liyA hai, mAnasika kriyAoMko ekAgra krnaa| rUpastha dhyAnako vicAra abhIpsukI zuddha mAnasika kriyAoMke sandarbha meM kiyA gayA hai, jo parameSThiyoM ( ve haiM, arhat, siddha, AcArya, upAdhyAya aura sAdhu ) ke guNoMpara dhyAna karane meM haiM, jo unakI mUrtiyoM athavA pratimAoMpara Aropita kiye jAte haiN| ve siddhake AdhyAtmika guNoMko arUpastha dhyAnake viSayake rUpameM mAnate haiM, jise bhAskaranandine bhI isI tarahase svIkAra kiyA hai / hamAre 'dhyAnastava' meM piNDasthakA AdhAra vaizvika vistArase yukta mUrtimAn prabhuke rUpameM grahaNa kiyA gayA hai, jo ki abhIpsuke .apanI AtmAke sAtha ekAkAra rUpase svIkAra karanA cAhie, aura rUpasthakA AdhAra mUrtimAn bhagavAn arhatke AdhyAtmika guNoM taka hI sImita hai| isa prakAra amitagatise lekara bhAskaranandi taka, khAsatorase piNDasthameM saMkalpanAtmaka vikAsakA eka sunizcita saMketa hai, jo ki sahaja hI isake kramake parivartana dvArA pariNamita huA hai, vaha hai, piNDastha, padastha, rUpastha aura rUpAtIta / 'yogazAstra' adhyAya 7 dhyAnako ina samAna pahaluoMmeM hI grahaNa karatA hai, ve haiM, dhyAtA, dhyeya, [ dhyAna ] aura isake phala / dhyAnake viSayake antargata, dhyAna cAra zIrSakoM meM punaH vibhakta kiyA gayA hai, ve haiM, piNDastha ( a. 7), padastha (a. 8), rUpastha ( a. 9) aura rUpavarjita ( a, 10) / dasaveM adhyAyameM, rUpavajitake varNanake turanta bAda, dharmadhyAna dhyAnake viSaya zIrSakake antargata punaH pAramparika cAra vibhAgoM meM vibhakta

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kiyA gayA hai, jo AjJA-vicaya [ityAdi] hai / yaha ghaya'dhyAnake phalakI vyAkhyA dvArA anusarita huA hai / zukladhyAnakA paricaya 11veM adhyAyameM diyA gayA hai, aura 12vAM adhyAya isake phaloMke varNanake sAtha anta ho jAtA hai| isa prakAra hemacandra cAra stha aura cAra dharma-dhyAnake upavibhAgoM-ina donoMko dhyAnake viSayake antargata zreNIbaddha karate haiN| ve dharmadhyAnake kisI bhI upavibhAgameM cAra sthoMko adhInastha karanekA prayatna nahIM krte| dUsare zabdoMmeM, jise ghyAnake AdhAra dvArA upavibhakta kiyA jA sakatA hai, aise dharmya-dhyAnake vibhAjanake do prakAra haiM, anaAgamika aura Agamika / ve yaha bhI kahate haiM ki dharma-dhyAna svargakA kAraNa hai, aura zukladhyAna muktikA / zukladhyAnako dhyAnake AdhAra dvArA upavibhakta nahIM kiyA jA sakatA, aura ise paramparAke anusAra prayukta kiyA gayA hai| 'jJAnArNava' dhyAnake rUr3ha vibhAjanako cAra rUpoMmeM svIkAra karatA hai, ve haiM, Arta, raudra, dharmya aura zukla / hara ekake cAra upavibhAga haiM / zubhacandra dharmya-dhyAna ( a. 36 ) ke caturtha athavA antima upavibhAjanake antargata cAra sthoMko apekSita kramameM rakhate hai, vaha krama hai, piNDastha ( a. 37), padastha ( a. 38), rUpastha ( a. 39) aura rUpAtIta ( a. 40) / isake 36 : 185 meM, tIna lokakI vyAkhyAke bAda, zubhacandra spaSTatayA agale caraNa piNDasthakA paricaya dete haiM, jo ki saMsthAnavicayase isake sambandhakA vizleSaNa karatA hai / 'yogazAstra' aura 'jJAnArNava' piNDasthako punaH pA~ca sthitiyoM meM upavibhakta karate haiM, ve haiM, 1. pArthivI, 2. AgneyI, 3. mArutI, 4. vAruNI aura 5. tattva rUpavatI yA tatrabhU / hamAre 26 aura 27 zloka antima caraNakA varNana karate se dikhAI par3ate haiN| zloka 25 pArthivI dhAraNAse pUrNatayA tadpa nahIM hai, balki vyaMjaka hai, zloka 28 AgneyI dhAraNAkA saMketa karatA hai| hamAre 'dhyAnastava meM aparipakva rUpameM vaNita zeSa sthoMko jaina yogake ina do granthoMmeM bar3e pariSkRta rUpameM vistRta rUpase citrita kiyA gayA hai|

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mantra-pAThake svIkArase zurU hokara, dhyAnake zAstrIya AdhAroMke rUpameM ina sthoMkA niyojana jaina yogapara mahattvapUrNa hindU-prabhAvakA saMketa karatA hai / isane nizcita rUpase dakSiNI madhyakAlIna jaina maNDalako anuprANita kiyA hai, aura jainamatakI bhUmiko samRddha banAyA hai / yahA~ taka ki dhyAnake Agamika vargIkaraNake sandarbha meM bhI, isake nirapekSa vartana meM kAphI vyApaka dRSTikoNa apanAyA gayA hai| eka udAharaNa ke lie, cAmuNDarAya apane 'caritrasAra'ke 'anagAradharme tapovarNanam' vibhAgameM dharmya-dhyAnako dasa prakAroMmeM pravibhAjita karate haiM : apAya, upAya, jIva, ajIva, vipAka, virAga, bhava, saMsthAna, AjJA aura hetuvicaya / jainadharmake abhyAsiyoMke lie yaha nizcita rUpase eka aisA manohArI kAla hai, jo atyanta samRddha AkarasAmagrIse paripUrNa hai aura jisakA bar3I sAvadhAnIke sAtha adhyayana kiyA jAnA caahie| aba, jaina dhyAnake vargIkaraNakA vicAra karanevAle madhyakAlIna granthoMse, hama isake saMkalpanAtmaka vikAsakI prakriyAko citrita karane meM samartha ho sakate haiM / dhyAnakI purAtana zreNI Arta jaise cAra vibhAgoMke sAtha AgamoM meM dI huI hai / cAra sthoM dvArA isakI zreNI vyutpAdita hai| vyutpanna zreNI sAmAnyatayA punaH vyAkhyAyita, punaH vibhAjita, aura prathama zreNImeM ghula gayI hai, agara yaha jIvita rahanemeM sacamuca hI samartha hai / isakI prakriyA kuMcha nizcita sopAna le sakatI hai, jaise dUsare vastu-viSayakI saMkalpanAkA udbhava, isakA nAmakaraNa aura paribhASAkA saMsthApana, mUla AkArameM isakI saMvibhAgAtmaka prakriyA aura samanvaya / jaisA ki hama Upara dekha cuke haiM, padastha, rUpastha aura rUpAtItako mUladhAraNA amitagatike samayase pahale hI pratiSThita ho cukI thii| unake 'zrAvakAcAra' meM cAroM stha pAye jAte haiM / dhyAnake cAra svarUpoMmeM-se ekake antargata unakA vargIkaraNa kiyA gayA hai, jo ki Agamika abhyAsase alaga prayukta hue haiM / bhAskaranandike 'dhyAnastava' meM kucha mahattvapUrNa viSayoMpara vicAra [2]

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huA hai : 1) piNDasthakI saMkalpanA parivartita ho gayI hai aura cAra sthoMke kramakA punarvinyAsa kiyA gayA hai, jise paravartI granthakAroMne svIkAra kiyA hai| ve anuSThAnake ekake bAda eka caraNake rUpameM, jo ki uccatara dharAtalakI ora le jAtA hai, vyavasthita kiye gaye haiM, udAharaNa ke taurapara, sthUla AdhArase amUrta AdhAra taka / . 2) arUpasthako rUpAtIta athavA rUpavajitake nAma bhI diye gaye haiM, jinheM paravatiyoMne bhI svIkAra kiyA hai / 3) piNDasthakA paravartI granthoMmeM savistAra varNita pA~ca upavibhAgoMke sAtha saMgaThita rUpameM kiMcit bhI varNana nahIM kiyA gayA hai / tathApi unakI prAthamika saMkalpanA isameM pahacAnI jA sakatI hai| dUsare sthoMkI yahA~para apariSkRta rUpameM itane sAde aura akRtrima DhaMgase vyAkhyA huI hai, jo ki paravartI vikAsakI tarapha unakI parivartanazIla prakriyAkA saMketa karatI hai| isa aitihAsika sandarbhake prasaMgameM, hama apane 'dhyAnastava'para kucha TippaNiyoMko jor3a sakate haiN| bhAskaranandikA kahanA hai ki dhyAna punaH cAra sthoMmeM pUrNatayA vibhakta huA hai / yadyapi unhoMne spaSTa rUpase nahIM kahA, phira bhI yaha prakaTa hai ki yaha vibhAjana dhyAnameM dhyeyapara pUrNarUpeNa AdhArita hai / unhoMne amitagatikI bhA~ti hI dhyAnako do zreNiyoM, Agamika aura ana-AgamikameM svIkAra kiyA hai| Agamika zreNI dhyAnakA pAramparika vibhAjana hai, aura ana-Agamika dhyAnameM dhyeyake antargata nayA prakAra / sarvArthasiddhi AdikI bhA~ti hI, jo isa viSayameM mauna haiM, dUsarA prakAra unakI vRtti meM nahIM pAyA jAtA / vyAkaraNadRSTise hamAre zloka 24 kI vyAkhyA karanA taka sambhava hai ki dhyAnake sabhI prakAra, jaise apane upavibhAgoM ke sAtha Arta Adi hara eka ina cAra sthoMke dvArA punaH antavibhakta kiye gaye haiM / to bhI, aitihAsika sandarbha meM yaha jarA bhI yuktisaMgata nahIM hai ki ise yAntrika sammizraNake artha meM grahaNa kiyA jAye,

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23 isalie ise svIkAra nahIM karanA caahie| hama 'dhyAnastava' kA dhyAnake svarUpoMmeM dhyAnake prakAroM, dhyAtA aura phala meM bhI vizleSaNa kara sakate haiN| dhyAna zloka 6meM paribhASita kiyA gayA hai, dhyAnakA vibhAjana zloka 8-23 ( Agamika ) aura 24-36 ( ana-Agamika ) meM varNita hai, dhyAnIkI vAMchanIya prakRti, jo ki dharmya aura zukladhyAnakI hai, zloka 7, 13-14, 38-12 meM pratipAdita huI hai / zloka 13 aura 14 vizeSa rUpase dharmya-dhyAnase sambandhita haiM, to bhI, jaise ki zukladhyAnake bAre meM kahA gayA hai 'dharmyamevAtizuddhaM syAcchuklaM', isameM bhI nizcaya hI ye guNa hone caahie| dhyAnakA phala aise vacanameM nihita hai, udAharaNArtha, 'muktikA kAraNa', zloka 8, 36 aura isI taraha Age bho / isa prakAra, hemacandra se pahale, dhyAnake vargIkaraNake do prakAra the, purAtana aura nUtana, jinakA saha-astitva thaa| hemacandra Arta aura raudradhyAnako svIkAra nahIM krte| ve dhyeyake antargata dharmAcyAnake cAra Agamika upavibhAgoMke sAtha-sAtha cAra sthoMko ekatrita karate haiM / dharmyadhyAnakI yahA~ vibhAjana sambandhI do bhinna zreNiyA~ haiM, jo pAramparika dRSTikoNase aba bhI eka mArgacyuta abhyAsa hai / ye do zreNiyA~ kaise bhI ekameM saMzliSTa honI cAhie / zubhacandra dhyAnake cAroM hI Agamika vibhAgoMko svIkAra karate haiM, aura cAroM sthoMko bar3I sundaratAse dharmya-dhyAnake antima upavibhAga, saMsthAna-vicayake adhIna kara dete haiM, jisase ye sabase adhika mela khAte haiN| yahA~ vyutpAdita zreNI atyanta tarkasaMgata rUpase pArasparika zreNI meM mila gayI hai, jo saMghaTanakI dizAmeM parivartanazIla prakriyAkA anta kara detI hai| yogazAstrane 'jJAnArNava'se bhAvoMko grahaNa kiyA hai, yA jJAnArNavane yogazAstrase, yaha eka vivAdakA viSaya hai, aura maiM isake nirNayase bahuta dUra huuN| dhAraNAoMmeM ye donoM eka dUsareke bahuta karIba haiN| phira bhI, jJAnArNava apekSAkRta jyAdA saMgaThita rUpameM prastuta kiyA gayA hai, aura yogazAstrako apekSA jaina dhyAna ke granthako taraha pUrNa vistRta aura zAstrIya

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24 hai / isa dRSTise, yaha mAnanA zakya nahIM hai ki uparokta prakriyAko palaTA jA sakatA hai / aura agara hemacandrane zubhacandra ke dharmyadhyAnake vargIkaraNakI nakala kI hotI, jo ki bar3e pratyakSa rUpase AgamoMke virodhake binA apekSA sabase jyAdA sugama rUpa hai, unhoMne ise mAna liyA hotA, ora isakA vargIkaraNa ke do prakAroM meM ba~Ta jAnA svIkAra na kiyA hotA / to bhI, kevala uparokta AdhArapara hI yaha anumAna karanA hAnikAraka ho sakatA hai ki hemacandra zubhacandra dvArA anuvartI hue, kyoMki yaha bhI dekhA jA sakatA hai ki hemacandrakA rukha jyAdA saMgata hai, aura unakA prastutI - karaNa jyAdA saMkSipta hai, isalie ve zubhacandra se paravartI hue the / hemacandra aura zubhacandrakA anyonyAzrita kAlakrama nizcita karaneke lie hameM abhI bhaviSya ke una adhyayanoMkI pratIkSA karanI par3egI, jo ki jaina-cintanakI dizAmeM do granthakAroMke granthoMkI ghaniSTha saMkalpanAtmaka tulanApara AdhArita ho / yaha vizleSaNa, jisakA sambandha dhyAnake ana-Agamika vargIkaraNake vartana se hai, hamAre granthakArakA samayanirNaya karane meM khuda hI madada karatA hai / amitagati (1000 I.) se paravartI aura hemacandra ( 1088-1172 I.) se pUrvavartI the / phira bhI hama zubhacandra ke samaya ke bAremeM nizcita nahIM haiM ( vidvAn 9vIMse 13vIM zatAbdI takaM alaga-alaga apanI daur3a lagAte hue isa viSaya meM vivAda karate haiM), isalie unheM philhAla vicArake dAyarese eka tarapha rakhate hue, maiM apane nirNayake AdhAra ke lie hemacandra ke jJAta samayako lenA cAhU~gI / 'dhyAnastava' aura 'yogazAstra' ke bIca samayakA bar3A pratyakSa antara hai, aura una donoM ke bIca eka nizcita samayAvadhiko svIkAra kiye jAnA caahie| DaoN. bhArgava apanI 'jaina ethiksa' ( pRSTha 244 ) meM kahate haiM, "unhoMne apanA yogazAstra lagabhaga 1160 I. meM samApta kiyA / " isalie 12vIM zatAbdI ke Arambhako bhAskaranandikI tithikI nicalI sImA svIkAra karanA tarkasaMgata ho sakatA hai / isa

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25 prAkalpika samayako isa AdhArapara bhI puSTa kiyA jA sakatA hai ki bhAskaranandi 12vIM zatAbdoke madhya zurU honevAle vIrazaiva Andolanase jarA bhI prabhAvita nahIM hue| apanI tattvArthavRtti 1:1meM, ve muktike sAdhana aura svarUpapara dharma-virodhI matoMke khaNDanake sandarbha meM 'yazastilaka' kA uddharaNa dete haiN| aura agara ve isa Andolanake daurAna jIvita hote, to ve kisI na kisI rUpameM AlocanAoM dvArA unheM muMhator3a javAba de sakate the| yaha tathya ki unhoMne 10vIM zatAbdI meM vidyamAna somadevake granthakA uddharaNa diyA, yaha jAhira karatA hai ki ve usa kAlameM jIvita the, jaba jaina apane jIvanake mArgakA apekSAkRta zAnta dhArmika parivezameM anusaraNa karane meM samartha the| yaha satya hai ki rAmAnujakA vaiSNava sampradAya 12vIM zatAbdIke ArambhameM hI kAphI zaktizAlI ho cukA thaa| phira bhI, unakA tarka vizeSatayA vedAntake zaMkara skUlake viruddha palaTA khA gayA thA, aura yahA~ taka ki mahArAja viSNuvardhana ( 1110-41 I.) ke bAre meM, jo jainadharmase vaiSNavadharmameM cale gaye ( ? ) aisA kahA jAtA hai ki unhoMne dUsare dharmoM ke sAtha bhI sahiSNutA dikhlaayii| amitagatiko sAmAnyatayA nemicandrakA samakAlIna ThaharAyA gayA hai, arthAt 1000 I.meM vidyamAna / yaha gaNanA karanA kaThina hai ki amitagati aura bhAskaranandike bIca kitanI kAlagata dUrI svIkAra kI jAnI caahie| phira bhI yaha kAphI nirApada hai ki bhAskaranandike samayakI UparI sImAko grahaNa kara liyA jAye, jo ki 11vIM zatAbdIkA prArambha hai / taba hama bhAskaranandike jIvanakAlako 11vIM zatAbdIke Arambhase lekara 12vIM zatAbdIke Arambhake bIca vyApaka rUpase kahIM svIkAra kara sakate haiN| jaba hama unake kAlakA vicAra karate haiM, taba yahA~ usakA abhiprAya sirpha 'dhyAnastava'ke racanAkAlase hotA hai| jo bhI ho, 'tattvArthavRtti' usase kucha hI samaya pahale pUrI huI mAnI jAyegI, isalie ise unake isa samaya upalabdha do granthoMkA kAla kahA jA sakatA hai|

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26 3. granthakAra - bhAskaranandi 'tattvArthavRtti aura 'dhyAnastava' ke racanAkAra haiM, jo isa samaya hamAre paricita unake upalabdha mAtra grantha haiM / ve, nissandigdha rUpase eka vijJa vidvAn the, aura ina granthoMkI unheM acchI jAnakArI thI, udAharaNArtha, samAdhizataka, dhyAnazataka, yazastilaka, dravyasaMgraha, gommaTasAra, zrAvakAcAra aura nizcaya hI, aSTAdhyAyI, jainendra vyAkaraNa, sarvArthasiddhi, rAjavAtika aura ilokavArtika aadi| ye ve grantha hai jinakA ullekha unake do granthoM meM milatA hai, aura unakI tattvArthavRtti to vastutaH antima tIna granyoMkA saMkSiptIkaraNa hai| isakA upazIrSaka sukhabodhA, athavA isakI sarala avadhAraNA, TIkAke uddezyakA ThIka-ThIka saMketa karatI hai| ise unhoMne sIdhe-sAde pAThakoM ke lie sarala zailImeM likhA, jisameM apanI pratibhA kA ve pUrA upayoga karate haiM / unakA tarIkA purAtanapanthI paNDitakA hai, samAlocakakA nhiiN| yogadevakI 'tattvArthasUtra sukhabodhavRtti' unakI 'vRtti' athavA 'sukhabodhA'para TIkA hai| ravinandike tattvArthasUtraTIkA, jise 'sukhabodhinI' kahA hai, uparokta do granthoM meM se kisI ekakI TIkA jaisI pratIta hotI hai, isa viSayameM maiM nizcita nahIM huuN| 'sukhabodhavRtti' kI prazastise hama sahaja hI anumAna lagA sakate haiM ki bhAskaranandikI 'tattvArthavRtti' dakSiNa meM sarvasAmAnya rUpase par3hI jAtI thii| yaha bAta Aja bhI satya mAnI jA sakatI hai, kyoMki zrI eca. Ara. raMgasvAmI ayaMgAra, paM. e. zAntirAja zAstrI dvArA sampAdita tattvArthavRttikI bhUmikAmeM likhate haiM, "isakA prakAzana aneka jaina vidvAnoMke Agrahapara kiyA gayA hai|" 'dhyAnastava' bhI eka tarkasaMgata kramameM ekake bAda eka viSayoMkA vikAsa karate hue zAnta bhAvase suspaSTatAkI usI zailI meM prastuta huA hai / isake antima tIna zloka unakI 'vRtti'kI prazastikI vastutaH pratidhvani hai, jo kisI ke dvArA paripUrita honI cAhie, udAharaNArtha, unake ziSya

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athavA lipikAra dvaaraa| isameM bhAskaranandikA paricaya jinacandra bhaTTArakake ziSyake rUpameM diyA gayA hai, jinake guru sarvasAdhu nAmake eka sammAnya yati the| vRttike hara adhyAyake anta meM punaH eka prazasti saMlagna hai, jo usI lekhanIkA antarvezana honA caahie| yaha unake sAkSAt guru jinacandrakA prazastigAna hai, jo isa prakAra hai : mahAsaiddhAnta zrI jinacandra bhaTTArakake ziSya paNDita zrI bhAskaranandi dvArA racita ( tattvArthasUtrakI ) mahAn TIkA 'sukhavodhA' ke ( dasaveM) adhyAya samApta haiM / jo jinacandra ratnoMkI prabhA candramA spandita grahoM, motiyoMke hAra aura AkAzake gumbadameM jagamagAte aura dIptimAn nakSatroM dvArA anusevita; lokake lie zreSThatama zarIrase yukta niSkalaMka candramA, jinhoMne pavitra dhyAnAgni, prajvalita jotake dvArA ghanaghAti karmoMke bandhanakArI IMdhanako jalA diyA hai aura jo sarvAntaryAmI paramAtmA pUrNa zuddha ho gaye haiM; jinake kevalajJAna dvArA loka aura alokakI antarjAta prakRti dekha lI gayI hai| jinake dvArA AtmAoM aura ana-AtmAoMkA siddhAnta, jinoMke svAmI paramezvarakA darzana prasArita kiyA gayA hai; unhoMne pUrNa kahI jAnevAlI avasthAko prApta kara liyA hai, jo ki AtmAkI atyanta sammAnanIya avasthA hai| [ mUla saMskRtase bhAvAnuvAda ] sarvasAdhu-jinacandra-bhAskaranandikI paramparA abhI taka bhI pramANita nahIM huI hai / aisA pratIta nahIM hotA ki bhAskaranandi bhaTTArakake Asanapara baiThe, aura bahuta-se vidvAn aba taka inheM pahacAnanekI koziza karate rahe haiM ki jaina paTTAvalImeM kauna-se jinacandra bhaTTAraka inake guru the| jinacandrake nAmase bahuta-se AcArya suparicita haiM : 1) caNDinandi ( candranandi ) ke ziSya jinacandra, 950 I.; apane kAvya 'zAntinAthapurANa meM nirdiSTa hue haiN| 2) 1067 I.meM racita saMvegaraMgazAlAke racayitA aura kharataragacchameM jinezvarasUrike ziSya jinacandrasUri /

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3) zaka saMvat 1022 (1100 I.) meM nirmita zravaNabeLagoLa zilAlekha 55 ( 69 ) meM saMketita jinacandra / 4) zaka 1320 ( 1398 I.) meM nirmita bakkhalagere zilAlekha meM nirdiSTa jinacandra / 5) zaka 1320 ( 1398 I.) meM nirmita vindhyAgiri zilAlekha saM. 105 ( 254 ) meM ullikhita jinacandra / 6) govindake 'puruSArthAnuzAsanam' (15vIM zatAbdI ? ) meM prastuta . bhaTTAraka jinacandra / 7 ) zubhacandrake ziSya aura medhAvIke guru ( 15vIM zatAbdI ) bhaTTAraka jinacandra ke rUpameM prasiddha jinacandra / aura bhI bahuta-se jinacandra hone cAhie, aura Adhunika kAla taka lagabhaga tIsa jinacandrasUriyoMko, DiskripTiva kaTalAga oNpha bhaNDArakara orieNTala risarca insToTyUTa, vA. 17, pA. 5, pRSTha 182-185 meM sUcIbaddha kiyA gayA hai| aba, paricita aura anumAnita tithise, kucha aise tathyoMpara vicAra karanA hogA, tAki yaha pahacAnA jA sake ki kauna-se jinacandra hamAre bhAskaranandike guru ho sakate haiM : 1) hamAre jinacandra ke guru sarvasAdhu kahalAte the| 2) bhAskaranandikA anumAnita kAla 11vIM ke anta aura 12voM zatAbdIke ArambhameM par3atA hai| isa AdhArapara jinacandrakA kAla vyApaka rUpase 10vIMke anta aura 11vIM zatAbdIke bIca kahIM anveSaNIya hai| 3) bhAskaranandi digambara paNDita haiM, kyoMki ve apanI vRttimeM pUjyapAda aura vidyAnandiko namana karate haiM, isalie, jinacandra . bhI digambara sAdhu hone cAhie / 4) jinacandra bhaTTAraka. kahe gaye haiN|

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29 uparokta varNita sabhI jinacandra pahalI Avazyaka zartako pUrA nahIM kara sakate / dUsare tathya ke sambandha meM, kevala pahale tIna jinacandra hI pUre utarate haiM, aura bAkIpara vicAra hI nahIM kiyA gyaa| tIsare tathya ke AdhArapara dUsare jinacandra jinakA sambandha zvetAmbara kharataragacchase hai, pAtra hI nahIM Thaharate haiM / aba pahale aura tIsare jinacandra baca rahate haiM / una donoM ko hI bhaTTArakI padavI prApta nahIM thI / 950 I. meM vidyamAna pahale jinacandra karnATaka kavi haiM / aura ve somadeva ke samakAlIna haiM / kyA ye jinacandra hamAre granthakArake guru ho sakate haiM / bhAskaranandiko nemicandra, cAmuNDarAya aura amitagatikA yA to samakAlIna yA kucha agraja samakAlIna honA cAhie / yaha asambhAvya hai, isalie inheM bhI chor3a diyA gayA / aba tIsare jinacandra hI jo zravaNabeLagoLa zilAlekha saM. 55 ( 69 ) meM nirdiSTa hue haiM, hamAre granthakArake ekamAtra sambhAvya guru baca rahate haiM / aba hama yaha chAnabIna kareMge ki ina jinacandrako hamAre bhAskarAnandike guruke rUpameM svIkAra kiyA jA sakatA hai kyA, jo bhaTTAraka padavIse jAne jAte the, aura jinake guru sarvasAdhu nAmase suprasiddha haiM / sarvaprathama, hameM yaha dekhanA hai ki zravaNabeLagoLa zilAlekha meM ina tIsare jinacandrakA kaisA varNana milatA hai / dakSiNamukhI stambhapara yaha lekha hai : kyA vyAkaraNa meM unakI tulanA pUjyapAda se, sarva samaya aura tarkoM meM bhaTTa akalaMkase, sAhitya meM bhAravi se honI cAhie, ve kavi haiM aura gamaka mahAvAdI vAgmitA sampanna haiM / unakI deha chavi kI pratiSThA gItoM, saMgIta, aura nRtyoM meM, yahA~ aura dUsare sthAnoM meM hai / ve zrI yogI ke rUpa meM sadA aDiga bane raheM, loga jinake caraNoM kI pUjA karate haiM, ve athaka munIndra jinacandra /

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usI stambhake uttarI bhAgameM, jinacandrako paNDitadeva kahA gayA hai| isa zilAlekhameM, jyeSTha caturmukhadeva, gopanandi, mAghanandi aura anya kaI navayuvA sAdhu bhAiyoMke sahita, aneka AcAryoMkI gaNanA huI hai / ye sabake saba vakragaccha, mUlasaMghake dezIya gaNase sambandhita devendrake, jo siddhAntadevake rUpameM bhI prasiddha haiM, samakAlIna ziSya kahe gaye haiM / isa zilAlekhameM, jinacandrako kahIM bhI bhaTTAraka nahIM kahA gayA hai| phira bhI, isa stambhake zilAlekha aura tattvArthavRttiko antima puSpikAke vivaraNase yaha nizcita hai ki ye varNana eka hI vyaktike bAremeM haiN| donoM varNanoMmeM, jinacandrakI zArIrika mUrti udAtta prakaTa hotI hai / 'vRtti'ko puSpikAmeM janatAke candramAke rUpameM unakI sundara kalpanA prastuta kI gayI hai| ve eka bahuta sundara sAdhu hone cAhie, jo apane nAmako aneka arthoM meM pratyakSa rUpase sArthaka karate haiN| yaha stambha lekha, jo bar3e prakaTa rUpase zilAlekha saM. 492 ke unhIM pradAtAoM dvArA likhA gayA hai, apane rUpavAn yogIkI prazaMsAke manamohaka zabdoMse bharA huA hai / mahAsaiddhAnta athavA paNDitadevake rUpameM unakA ullekha kiyA gayA hai, eka aise vidvAn, pUjyapAda aura akalaMkase jinakI tulanA ho sakatI hai| ve eka sarvajJa athavA yogIzvarake rUpameM varNita hue haiM, aura ve nizcita rUpase logoM dvArA pUjita aura prazaMsita hue haiN| sAdhAraNa manuSyakI abhivyakti sAdhu vyaktise nizcaya hI bhinna hotI hai, phira bhI, ye tIsare jinacandra hamAre bhAskaranandike guruke sAtha nissandigdha rUpase eka haiN| aura isa sthitimeM, yaha sahaja svIkArya lagatA hai ki hamAre granthakArane tattvArthasUtrapara TIkA aura zlokoMmeM dhyAnastavakI racanA kii| haLebelagoLakA zilAlekha saM. 492 kahatA hai ki hoyasaLa rAjA tribhuvanamalla eregaMgane rAcanahaLLa gA~va gopanandiko beLagoLake mandirakI marammatake lie zaka saM. 1015 (1093 I. ) meM dAnameM diyA, jo caturmukhake ziSya the| dezIgaNa vakragacchakI paramparA jaina zilAlekha saMgraha

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vA. 1 meM nimnalikhita DhaMgase citrita kI gayo hai : mUla-saMgha umAsvAmI guNanandi devendra saiddhAntika nandigaNa dezIgaNa vakragaccha caturmukha (vRSabhanandi) gopanandi mAdhanandi meghacandra kalyANakIti bAlacandra prabhAcandra, dAmanandi guNacandra, maladhAri jinacandra, devendra vAsacandra, yaza kIrti zubhakIti caturmukhadeva, jo vRSabhanandike nAmase bhI jAne jAte haiM, caturmukha isalie kahalAye, kyoMki unhoMne cAroM dizAoMkI tarapha mukha karake ATha dinakA upavAsa kiyA thaa| zilAlekha saM. 55 (69) aura saM. 492 meM unakA varNana samAna hai, jo moTe taurapara nimnalikhita hai : yogiyoM ke svAmI, caturmukha kA mahimAgAna ho, vana-jAta hai unakA hRdaya,

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32 vana meM samaya ke adhozvara / eka barbara siMha, tapasyA meM saMlagna, jahA~ hAthI apane ko kucala DAlate haiM prema kI pracaNDa vAsanA ke sveda meM caturmukha aise sthAna meM kaThora tapasyA kiyA karate the ki sIdhe-sAde grAmINa loga unheM barbara siMhakI upamA dene lage the / hamArA zloka 99 bhI sarvasAdhuke jIvanako kaThora yaugika niyama pAlana meM citrita karatA hai / donoM hI varNana eka hI yogI ke bAremeM hamArA samAdhAna karate haiM jo niSThApUrvaka tapazcaryAoM meM asAmAnya kaThoratA aura ugratA ke sAtha lagA huA hai / kyA aisA koI pramANa hai ki ye caturmukha banAma vRSabhanandi sarvasAdhu bhI kahe jAte rahe haiM ? vastutaH tattvArthavRttikI prazastike antima zloka meM unakA vRSabhanandi nAma par3ha lenA asambhava nahIM : ziSyoM bhAskaranandi - nAma-vibudhastasyAbhavattatvavit, tenAkAri sukhAdi-bodha-viSayA tattvArthavRttiH sphuTam / isa prakAra vRSabhanandi viparIta krama meM pahacAnA jA sakatA hai / kyoMki isa prazasti meM mukhya nAmoMkA pRthaka-pRthaka ullekha huA hai, isameM kisI chipe hue nAmako nikAlanA eka bahuta dUrakA vicAra mAlUma par3atA hai / jo bhI ho, sarvasAdhu eka jyAdA lokapriya upanAma pratIta hotA hai, jaisA ki caturmukha hai, aura vRSabhanandi unakA jyAdA adhikRta yA mAnya nAma pratIta hotA hai / yaha bhI sambhava hai ki vRSabhanandi sAdhAraNa logoM meM caturmukha nAmase lokapriya the, aura tapasviyoM meM sarvasAdhuke nAmase ve hara hAlata meM nizcita rUpase sarvasAdhu, sabake sAdhu hone caahie| yadyapi eka hI yatI ke bAremeM uparokta ye donoM varNana kAphI samAdhAna prastuta karate haiM, phira bhI mujhe pUrA vizvAsa nahIM hai ki vRSabhanandi banAma sarvasAdhu mAtra itane hI pramANase pramANita kiye jA sakate haiM /

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33 1093 I0 hoyasaLa rAjAne gopanandiko eka gA~va dAnameM diyA thA / yaha patA nahIM calatA ki usa samaya unakI umra kyA thI, aura na yahI ki tabase ve kitane dina taka jIvita rahe / nissandeha, ve usa kAlameM vidyamAna the / prabhAcandra ke bAremeM zravaNabeLagoLa zilAlekha saM0 55 (69) meM, jinakA ullekha huA hai, paM. mahendrakumAra zAstrIkA mata hai ki ve prameyakamalamArtaNDa, tattvArthavRtti pada-vivaraNa ( sarvArthasiddhikI TIkA ) Adike racayitA the / isa AdhArapara paNDitajI unakA kAla 980 -1065 I.. nirdeza karate haiM / agara aisA hai to 1065 meM prabhAcandrakI umra 85 varSakI huI, aura isakA artha huA ki ve gopanandike kAphI vayaska samakAlIna hue, jo 1093 I.meM bhI kAryazIla the / isa zilAlekhake bAremeM jo pramANa haiM, unake anusAra 1100 I. ke AsapAsa isakA nirmANa honA cAhie, jisa samaya jinacandra siddhAnta, sAhitya aura vAkkalAmeM mahAt pratiSThita aura munIndra evaM paNDitadeva ke rUpameM sammAnita the / isameM kucha aura bhI AcAryoMko paNDitadevoMke rUpameM aMkita kiyA gayA hai / kyoMki jinacandrako paNDitadeva kahA gayA hai, isalie taba taka samAja meM unakA kucha yogadAna ho cukanA cAhie / isakA artha hai ki 1100 I. taka unhoMne kucha aise sakriya ziSyoMkA nirmANa kara diyA thA, jinhoMne unheM. paNDitadeva ke rUpa meM pratiSThita kiyA / ve gopanandike kaniSTha samakAlIna the, isalie unakA kAla unake karIba, arthAt cAlIsI yA pacAsI meM honA cAhie | eka aise dhArmika zilAlekhameM unake varNanake bAremeM yaha kAphI vicitra-sA lagatA hai ki unheM eka aise rUpavAn tapasvIke rUpameM citrita kiyA gayA hai, jo gItoM, saMgIta aura nRtyoM takameM lokapriya huA hai / bIsI aura tIsI meM agara ve eka navayuvA paNDita the, to unake pradAtAoMne isa kIrtistambhapara unake zArIrika saundarya aura lokapriyatA ke bAre meM kabhI na khudavAyA hotA, bhale hI ve kitane hI mahAn paNDita kyoM na hote / yaha eka virodhAbhAsI laganevAlA pramANa hai ki usa samaya ve apane atIta

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34 kI prasiddhise taTastha eka praur3ha yogI the / aura isase bhI bar3hakara logoMne unakI ArAdhanA kI hogI, aura unakI pUjA kI hogI, aura yaha cAhA hogA ki ve zrI yogoke rUpameM sadA jIvita aura kAyama raheM / isalie unheM kama-se-kama 1100 I. taka cAlIsI athavA pacAsa meM honA cAhie / usameM unheM bhaTTAraka nahIM kahA gayA hai / taba hama yaha kalpanA kara sakate haiM ki kucha varSoM bAda, vizeSa vRddha hone se pahale hI, jinacandra bhaTTAraka ho gaye hoMge / maiM isa sandarbha se yaha svIkAra karatI hU~ ki 'vRtti' ke jo vivaraNa haiM, jo jinacandrako bhaTTAraka ghoSita karate haiM, kisIke dvArA antarvezita kara diye gaye haiM / taba yaha antarvezana jinacandra ke bhaTTAraka hone ke bAda kiyA gayA thA / isake hara adhyAyake sAtha saMlagna puSpikA yaha prakaTa karatI hai ki unhoMne pUrNatAkI avasthA prApta kI thI / isakA artha hai ki jaba yaha antarvezana kiyA gayA, taba unakI mRtyu ho gayI thI / aba hama yaha nahIM jAnate ki kaba to ve bhaTTAraka ke padapara niyukta hue aura kaba usa pada se haTe, aura na yahI jAnate haiM ki kaba unakI mRtyu ho gayI / agara jinacandrakA kAla 1100 I. meM mAna liyA jAye, unake ziSya bhAskaranandiko isa kAla taka apane granthoMko pUrA taka kara lenA cAhie / ina mAnyatAoMse, hama tIna sambhAvya avasaroMke bAremeM socane meM samartha ho sakate haiM, jo unake mUlapAThoM aura vivaraNoMkI tithise sambandhita haiM : 1 ) bhAskaranandine apane mUlapAThoMko 1100 I. taka pUrA kara liyA thA, aura jo puSpikAe~ haiM, ve jinacandrako mRtyuke bAda jor3I gayI haiM / 2 ) unhoMne unheM usa samaya taka pUrA kara liyA thA jaba unake guru bhaTTArakake Asanapara the aura prazasti unakI mRtyu ke bAda pUrI kI gayI /

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35 3) bhAskaranandine unheM apane guruko mRtyuke bAda samApta kiyA, aura vizeSa vivaraNa mUlapAThoMke pUrA honeke turanta bAda yA usake kAphI samaya bAda kisI lipikAra dvArA antarvezita kiye gye| hamArA zloka 99, vRttikI prazastise jisakI nakala kI gayI, sarvasAdhuke jIvanakA varNana karatA hai, jinakI mRtyuko kucha samaya ho gayA hai / ve 'iti' ( isa prakAra vaNita ) zabda dvArA uddhRta kiye gaye haiM, jisakA artha hai ki antarvezita karanevAlA unheM pratyakSa rUpase nahIM jAnatA thaa| vRttike hara adhyAyake antameM saMlagna prazasti mRta mahAtmA jinacandrake stavanake lie arpita kI gayI hai, jinake jIvanako unakI sadyaH smRtike komala svarameM prazaMsA aura atyanta samArAdhanAke sAtha bahumAna diyA gayA hai / yaha kucha aisA lagatA hai ki yaha jinacandrakI mRtyuke bAda jyAdA samaya bItanepara nahIM likhI gayI hai| yaha kucha aisA prabhAva jyAdA chor3atI hai, mAno 'vRtti' ke hara adhyAyake antameM ise doharAyA gayA hai| aura yaha sambhava hai ki bhAskaranandine svayaM apane gurukI smRti meM vizeSa vivaraNoMko isa taraha kramabaddha karanA pasanda kiyA ho| mujhe aisA lagatA hai ki uparokta tIsarI sthiti sabase jyAdA sambhAvya mAlUma par3atI hai, jisameM yaha kahA gayA hai ki bhAskaranandine apane grantha jinacandra kI mRtyuke turanta bAda pUre kiye, aura puSpikAe~ usI samaya jor3a dI gayoM, jaba ve unake ziSyoM dvArA likha lI gayI thiiN| phira bhI, kyoMki isa anumAnake pakSameM paricita prApta sAmagrIse koI antima niSkarSa nahIM nikalatA, isalie Age isake bAremeM sUkSmatAse vicAra karanA asambhava hai| isalie, yadi 'dhyAnastava' kI AnumAnika tithiko nicalI sImA 12vIM zatAbdIke Arambhake bAda nizcita nahIM kI jA sakatI, to isa kAlpanika athavA AnumAnika tithiko hameM jyoMkA tyoM svIkAra kara lenA hogaa| kisI bhI hAlatameM, isa saba sUcanAke sAtha yaha anumAna lagAnA yathArtha se bahuta dUrakI bAta nahIM honI cAhie ki bhAskaranandi 12vIM zatAbdIke ArambhameM,

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36 arthAt 1910 yA 1120 meM hue / isa prakAra, kisI taraha unakI jIvanacaritAtmaka sAmagrI ke bAremeM yaha nizcita hai ki bhAskaranandi mUlasaMgha ke dezIgaNa, vakragaccha meM digambara paNDita the, jo dakSiNameM kahIM, sambhavataH zravaNabeLagoLake AsapAsa, jinacandra ke ziSyake rUpameM 12vIM zatAbdI ke Arambha meM sambhAvita rUpase vidyamAna the / isa samaya unakA vyaktigata jIvana pUrNatayA citrita nahIM ho sakatA / 7 kucha vidvAn bhAskaranandikI paramparA aura samayako pramANita karane kA prayatna kara cuke haiM, yahA~ saMkSepa meM usakA paricaya prastuta kiyA jA rahA hai / paM. zAntirAja zAstrI 'tattvArthavRtti' ( pRSTha 47-8 ) kI apanI bhUmikA meM bhAskaranandike kAlako zravaNabeLagoLa zilAlekha saM. 55 (69)meM jinacandra se ThIka pahale ullikhita mAghanandike samaya ke AdhArapara 13vIM zatAbdI ke anta ( 14vIM zatAbdI ke Arambha ) meM prastAvita karate haiM / ve mAghanandike kAlako 1250 I. svIkAra karate haiM / yaha stambha lekha 1100 I. meM nirmita huA, isalie unake sujhAvako svIkAra karanA kaThina hai / nAthUrAma premIjI 'jaina sAhitya aura itihAsa' ( pRSTha 378-9 ) meM aura jugalakizora mukhtArajI 'jaina grantha prazasti saMgraha', (vA. 1, pRSTha 35-6 ) meM aneka sambhAvya jinacandroMkA, paM. zAntirAja zAstrI dvArA uddhRta jinacandrasahita, saMketa karate haiM, unake dRSTikoNako zAstrIjI dvArA samarthana bhI milA hai / paM. ke. bhujabalI zAstrI apane 'prazastisaMgraha', (pRSTha 178 ) meM kahate haiM ki bhAskaranandikA nAma nandisaMgha meM saukhyanandike ziSya devanandike ziSyake rUpa meM nyAyakumudracandrakI 'vRtti' meM bhI sAmane AtA hai| ina pUrvavartI vidvAnoM ke vicAroMne, khAsataura se zAntirAja zAstrIke dRSTikoNane isa choTe se adhyayanameM merA nirdeza kiyA hai, isake lie maiM apanA vinamra AbhAra prakaTa karanA cAhU~gI / ,

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anulekha maiMne svayaM yaha zaMkA kI thI ki sarvasAdhu aMkita nAma nahIM ho sakatA, aura paryApta pratipattiyoMke sAtha yaha saMketa diyA thA ki yaha caturmukha urpha vRSabhanandike lie ho sakatA hai, jo nAma bar3I kuzalatApUrvaka svayaM granthakAra dvArA mere dvArA nirdiSTa ( bhUmikA, pRSTha 33 ) unhIke eka zlokameM chipA ligA gayA hai| aura jinacandra vRSabhanandi ( pRSTha 32 kA vaMzAnukrama ) ke zi the, aura hamAre bhAskaranandi jinacandrake ziSya haiM, jinheM bAdameM bhaH hA gayA hogaa| DaoN. upAdhyene merA dhyAna bhAskaranandi ke bAremeM e , baraNI ( mahAvIra jayantI smArikA, jayapura 1972, bhAga 2, pu ki :-22 meM ) kI tarapha AkarSita kiyA, jo svargIya paM. milApacandrajaTAriyA dvArA prastuta kI gayI thI / paM. kaTAriyA bhI isa bAtameM mere sAtha sahamata haiM ki sarvasAdhu aMkita nAma nahIM ho sakatA / zloka 99 kI antima paMktikA prasaMga dete hue, paM. kaTAriyA 'zubhagati' ko 'zubhayati' par3hanekI salAha dete haiN| aura isa zubhayatiko zubhacandrase milAte hue, ve kavitAkA nimnalikhita pATha karate haiM : "zubhacandra muni ( vastra pahane hue bhaTTAraka ), paryaMka Asanapara vidyamAna, saMnyAsake antameM sarvasAdhu ( nagna digambara yatI ) ho gaye, unakI pUjA kI jAnI caahie|" ve ina zubhacandrako padmanandike ziSyase jor3ate haiM, jo 1450-1507 vi. saM. ( 1392-1499 I.) ke madhya jIvita rahe / zubhacandra jayapura meM bhaTTArakake Asanapara vidyamAna the, jisapara phira siddhAntasArake racayitA jinacandra AsIna hue, jinakA kAla 1507-1571 vi. saM. (1446-1513 I.) hai| zrAvakAcArake racayitA medhAvI, jinacandrake ziSya haiM, aura paNDitajIkI yaha rAya hai ki bhAskaranandi bhI unake hI ziSya the, jinakA kAla 1600 vi. saM. meM kahIM par3a sakatA hai / yahA~para bhI darzanIya hai ki varSoM pahale ( siddhAntasArAdisaMgraha, bambaI, 1921, bhUmikA, pRSTha 7 ) svargIya [3]

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38 paM. nAthUrAma premIne yaha sujhAva diyA thA ki ye bhAskaranandi zravaNaveLagoLa zilAlekha saM. 55 meM ullikhita jinacandra ( sambhavataH siddhAntasArake racayitA ) ke ziSya ho sakate haiN| unhoMne ekAdha jagaha eka dUsare jinacandrakA bhI ullekha kiyA hai, jinake guru zubha vandra the / aisA lagatA hai ki zAyada isIse paM. kaTAriyAko zubhagatike lie zubhayati pAThakA sujhAva dene meM kuMjI mila gyii| ___ jaba hama artha meM jhA~kate haiM, taba zubhayati saMnyAsa ke ThIka antameM hI pratyAzita hai, usake bAda koI bhI mAnya sAdhu ho sakatA hai, sabake dvArA samAdaraNIya / yaha pATha zlokake sandarbha meM bilakula samIcIna utara ahai / aura yadi zubhayati zubhacandra ke lie ThIka ho sakatA hai, to yaha (69ta rUpase bhaTTAraka jinacandrakI paramparAke praznako spaSTa kara detA hai, 13Ne isakA pramANa medhAvI dvArA tiloyapaNNattike 'dAnaprazasti' se aura dUsare zilAlekhIya sAdhanoMse bhalI prakAra anumodita ho| ina jinacandrako maiMne 7veM kramAMkameM ( bhUmikAkA pRSTha 29) kisI ekake sAtha parigaNita kiyA hai| taba, paM. kaTAriyAke vicArake anusAra, bhAskaranandikA sambandha sambhavataH rAjasthAnameM, 16vIM zatAbdImeM kahIM balAtkAragaNa, sarasvatIgaccha, mUlasaMghase hai| phira bhI, hastalikhitameM koI pramANa abhItaka sAmane nahIM lAyA gayA hai ki unakA prastAvita pATha zubhayati zubhacandra ke lie ThIka baiThatA hai| aura jaisA ki maiMne bhUmikAmeM kahA hai, bhAskaranandi aura hemacandra ke bIca, dharmyadhyAnake ana-Agamika vibhAgoM jaise ki piNDasthake anurUpa, eka nizcita antarAla hai, ye vibhAga atyanta sandigdha abhivyakti ke sAtha dhyAnake sabhI Agamika vibhAgoMke samprakAzanake bAda paricita karAye gaye haiM, "uktameva punardeva sarvaM dhyAnaM caturvidham" (zloka 24 ) "yaha paMkti hama tabhI samajha sakate haiM, jaba hama yaha jAna leM ki amitagatine dhyAnakA kaise vargIkaraNa kiyA, jinakA bhAskaranandine anusaraNa kiyA / kyA bhAskaranandiko hemacandrakA pUrvavartI honA cAhie,

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39 yaha AzA karanA hamAre lie asambhava hai ki unhoMne cAra sthoMko aise DhaMgase prastuta kiyA, jisako carcA bhUmikAmeM kI gayI hai, aura aise sandarbha meM, kyoMki ve eka aise granthakAra haiM jo apane vicArakI saMkSipta aura kramabaddha rUpase vizada vyAkhyA kara sakate haiM jaisA ki unakI tattvArthavRttise pramANita hai| aura mujhe unako 'vRtti meM koI ullekha bhI aisA nahIM milA, jise bhAskaranandine 13vIM zatAbdIke bAdake dUsare granthakAroMse liyA ho| yahI kAraNa hai ki maiMne kramAMka saM. 7 ko granthakArakI paramparAko pramANita karaneke lie aura vicAraNIya nahIM smjhaa| paM. kaTAriyAkA yaha sujhAva ki 'zubhagati' ko 'zubhayati' svIkAra kiyA jAye, bahuta preraNAprada hai, yadyapi mere lie yaha bahuta samAdhAnakAraka nahIM hai ki uparokta diye gaye kAraNake lie maiM unheM zubhacandra svIkAra karU~ / phira bhI, yaha behatara hai ki bhAskaranandikA kAla tabataka mukta rakhA jAye, jabataka ki hameM jyAdA niSkarSAtmaka pramANa na mila jaayeN| . saMyogavaza, bhAskaranandikA nAma kucha zilAlekhIya srotoMmeM prApta hotA hai / eka hungunda bambaI, 1074 I. ke zilAlekhameM milatA hai, jo bhAskaranandiko mUlasaMgha, sUrasthagaNa aura citrakUTa anvaya (pI. bI. desAI, zolApura, 1957, pRSTha 107-8 dvArA 'jainijma ina sAutha iNDiyA' aura 'sama jaina epigrAphsa' ) meM paNDita kahatA hai| dUsarA lakSmezvara ( maisUra ) meM 1077-78 ke eka niSidhilekhameM pAyA gayA hai, jo bhAskaranandi paNDitadevake ( 'jaina zilAlekha saMgraha' bhAga 4, joharApurakara dvArA sampAdita 1965 pRSTha 113 ke ) samAdhimaraNako sUcanA detA hai| ___anta meM, maiM yahA~ una cAra sthoMko aura jor3anA cAhU~gI, jinheM yogIndune apane yogasAra 97meM nirUpita kiyA hai| yaha kahatA hai ki eka buddhimAn manuSya, jo jina dvArA upadiSTa piNDastha, padastha aura isI prakAra rUpastha aura rUpAtItakA sammAna karatA hai, inake dvArA bar3I sugamatAse AtmAkI uccatama aura pavitra avasthAko prApta kara letA hai|

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yogasArakA viSaya aura bhAva unake 'paramAtmaprakAza' ke samAna hai| aura yaha kAphI dilacaspa hai ki dhyAnase sambandhita pAribhASika zabda jaise dharmya aura zukla 'yogasAra'meM nahIM Aye haiN| piNDastha AdikI gaNanA karanevAlA yaha dohA, binA kisI spaSTIkaraNake usa dohese pahale A jAtA hai jo zukladhyAnakI vivecanA-so karatA pratIta hotA hai| yaha kucha aisA jAna par3atA hai ki ye dhyAnake pAramparika vargIkaraNase bhinna, dhyAnake mukhya viSayake antargata prayukta hue haiM, jaisA ki amitagatine kiyA hai| yaha nizcita rUpase isa bAtakA saMketa karatA hai ki ye vibhAga jainayogakI pAramparika zreNIke lie aparicita haiN| yaha isa bAtakA saMketa ho sakatA hai ki ina cAra vibhAgoMne yogIndra ke samaya meM jainoMke bIca lokapriyatA prApta kI thI, phira bhI, hama yaha nahIM jAnate haiM ki unhoMne kahAMtaka aura kisa rUpameM ina zabdoM ko samajhA thaa| vidvajjana yogIndrako chaThIse 11vIM zatAbdI taka alaga-alaga rakhate haiN| 1. Ti0-prAmANika carcAke sandarbha meM mUla a~garejI prastAvanA ho AdhArabhUta honI caahie|

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pustaka sUcI amitagati : 'zrAvakAcAra', rAjamala bar3ajAtyA dvArA sampAdita / ( muni anantakIrti digambara jaina granthamAlA, vA. 1, 2) bambaI 1922. subhASita ( ratna ) sandoha, Ara. zmidta dvArA jaramana anuvAda sahita sampAdita ( vA. 59 ) a. 7 lIpajiga 1905 / : bhAskaranandi tatvArthavRtti yA sukhabodhA, e. zAntirAja zAstrI dvArA sampAdita / ( maisUra oriyaNTala lAyabrerI pablikezansa, vizvavidyAlaya, saMskRta sIrIja 84 ) maisUra 1944 / cAmuNDarAya : ' cAritrasAra', udayalAla kAzalIvAla, bambaI, 1917 dvArA sampAdita / ( mANikacandra digambara jaina granthamAlA saM. 9 ) bambaI, 1917 | hemacandra : 'yogazAstra' | ( AcArya zrImad vijayadAnasUrIzvara jaina granyamAlA 10 ) gopIpurA, 1938 / jinabhadra : 'dhyAnazataka' haribhadrasUrikI TIkA sahita, ( zrI vinaya bhakti sundara caraNa granthamAlA, 3) jAmanagara, 1939, pro. esa. ke. rAmacandrana oriyaNTala risarca TrasTa, madrAsa - bambaI, 1971, dvArA mUla, TIkA aura a~garejI anuvAdake sAtha eka nayA saMskaraNa bhI / nemicandra : 'dravyasaMgraha', mohanalAla kAvyatIrtha dvArA TIkA / jabalapura, 1961 /

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pUjyapAda aparanAma devanandi : 'samAdhizataka', kAmatA prasAda jainake aMgarejI anuvAda shit| ( jaina akAdamI pablikezansa, 2) alIgaMja, 1962 / somadeva : 'yazastilaka', zrutasAgarakI TIkA sahita, vA. 2 ( kAvyamAlA 70 ) bambaI, 1903 / yazastilaka eNDa iNDiyana kalcara, ke. ke. handako dvArA (jIvarAja jaina granthamAlA, 2 ) zolApura 1949 / zubhacandra : 'jJAnArNava', pannAlAla bAkalIvAlako TIkA sahita / (zrImad rAjacandra jainazAstramAlA, 4) agAsa, 1961 / bhArgava, dayAnanda : 'jaina aithiksa', motIlAla banArasIdAsa, vArANasI, 1968 / DiskripTiva kaTalaoNga oNpha da gavarnameNTa kalekzansa oNpha mainuskripTasa DipojiTeDa aiTa da maNDArakara orieNTala risarca insTITyUTa / jaina liTarecara eNDa philaoNsaphI, vA. 17 / ( Agamika sAhitya ), bhAga 5, hIrAlAla rasikadAsa kApar3iyA, pUnA, 1954 dvArA sampAdita / 'jaina zilAlekha saMgraha', vA. 1 aura 3 / (mANikacandra digambara jaina granthamAlA, 28 aura 46) bambaI 1928 aura 1957 / mahendrakumAra zAstrI : 'prameyakamalamArtaNDa', zrI prabhAcandra racita, bhUmikA, bambaI, satyabhAmAbAI pANDuraMga, 1941 / mukhtAra, jugalakizora : 'jainagrantha prazasti saMgraha', bhAga 1 ( vIra sevA mandira granthamAlA 12 ) dillI, 1954 / premI, nAthUrAma : 'jaina sAhitya aura itihAsa', ( saMzodhita sAhitya mAlA, 1 ) hindI grantha ratnAkara, bambaI 1956 /

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43 TATiyA nathamala : 'sTaDIja ina jaina philaoNsaphI', ( sanmati pablikezana, 6) jaina kalcarala risarca sosAyaTI, banArasa, 1951 / velaMkara, hari dAmodara : 'jinaratnakoza', vA. 1, ( gavarnameNTa orieNTala __sirIja, klAsika sI, 4 ) pUnA, 1944 / vidyAbhUSaNa, bhujabali : 'prazasti saMgraha', jaina siddhAnta bhavana, ArA, 1942 / viliyamsa, Ara : 'jaina yoga', ( landana orieNTala sirIja, 14) oNksaphorDa yUnivarsiTI presa, landana, 1963 /

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ERRATA Read p. 5, line 10 "Outline of the Poem'' ( pp. 9-10 ). p. 14, line 12-15 Opponents contend, "The state of yoga wherein the mind has no object to grasp is the cause of the ultimate bliss (cf. Patanjali's . Yogasutra I. 3 & 18 ). p. 20, line 2 i. e., meditator, object of meditation, medi tation and its. p. 32, line 5 Ereganga Genealogical table Kundakunda......Umasvami Gunanandi. p. 38, Postscript line 6 (cf. Introduction, p. 33 ) line 7 (cf, the genealogy of p. 32 ) line 14-15 verse 99, Pt. Katariya. p. 39, line 5 ( 1392-1499 line 9 1513 A.D.) p. 40, line 2 p. 29 ).

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namaH siddhebhyaH zrI-bhAskaranandi-viracitaH dhyAnastavaH

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paramajJAnasaMvedyaM vItabAdhaM sukhAdivat / siddhaM pramANataH sArvaM sarvajJaM sarvadoSadam // 1 // antAtItaguNAkIrNa yogADhyairvAstavaiH stavaiH / saMstuve paramAtmAnaM lokanAthaM svasiddhaye // 2 // siddhiH svAtmopalambhaH syAcchuddhadhyAnopayogataH / samyagdRSTerasaMgasya tattvavijJAnapUrvataH // 3 // karmAbhAve hyanantAnAM jJAnAdInAmavApanam / upalambho 'thavA soktA tvayA svapratibhAsanam // 4 // samAdhisthasya yadyAtmA jJAnAtmA nAvabhAsate / na tad dhyAnaM tvayA deva gItaM mohasvabhAvakam // 5 // nAnAlambanacintAyA yadekArthe niyantraNam / uktaM deva tvayA dhyAnaM na jADyaM tucchatApi vA // 6 // jJasvabhAvamudAsInaM svasvarUpaM prapazyataH / sphuTaM prakAzate puMsastattvamadhyAtmavedinaH // 7 // AtaM raudraM tathA dharmyaM zuklaM ceti caturvidham / tatrAdyaM saMsRterheturdvayaM mokSasya tatparam // 8 //

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bhAskaranandi-viracitaH viprayoge manojJasya saMprayogAya saMtatam / saMyoge cAmanojJasya tadviyogAya yA smRtiH // 9 // puMsaH pIDAvinAzAya syAdAta~ sanidAnakam / gRhasthasya nidAnena vinA sAdhotrayaM kvacit // 10 // hiMsanAsatyacauryArtharakSaNebhyaH prjaayte| krUro bhAvo hi yo hiMsro raudraM tad gRhiNo matam // 11 // jinAjJA klussaapaaykrmpaakvicaarnnaa| lokasaMsthAvicArazca dharmo deva tvayoditaH // 12 // anapetaM tato dharmAdyattad dhayaM caturvidham / uttamo vA titikSAdirvasturUpastathAparaH // 13 // sadRSTijJAnavRttAni mohkssobhvivrjitH| yazcAtmano bhaved bhAvo dharmaH zarmakaro hi saH // 14 // anapetaM tato dharmAd dharmadhyAnamanekadhA / zamakakSapakayoH prAk zreNibhyAmapramattake / / 15 / / mukhyaM dhayaM pramattAdi traye gauNaM hi ttprbho| dharmyamevAtizuddhaM syAcchuklaM zreNyozcaturvidham // 16 // savitarkaM savIcAraM sapRthaktvamudAhRtam / AdyaM zuklaM dvitIyaM tu viparItaM vitarkabhAk // 17 // zrutajJAnaM vitarkaH syaadyogshbdaarthsNkrmH| vIcAro 'tha vibhinnArthabhAsaH pRthaktvamIDitam // 18 // zrutamUle vivartete dhyeyArthe pUrvavedinoH / ukta zukle yathAsaMkhyaM traikayogayujovibho // 19 / / sUkSmakAyakriyasya syAdyoginaH sarvavedinaH / zuklaM sUkSmakriyaM deva khyAtamapratipAti tat // 20 //

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dhyAnastavaH sthirasarvAtmadezasya samucchinnakriyaM bhavet / turyaM zuklamayogasya sarvajJasyAnivartakam // 21 // nAnArthAlambanA cintA naSTamohe na vidyate / tannirodhe 'pi yad dhyAnaM sarvajJe tatkathaM prabho // 22 // yogarodho jinendrANAM dezataH kAtya'to 'pi vaa| bhUtapUrvagate; tad dhyAnaM syAdaupacArikam // 23 // uktameva punardeva sarvaM dhyAnaM caturvidham / piNDasthaM ca padasthaM ca rUpasthaM rUpavarjitam // 24 // svacchasphaTikasaMkAzavyaktAdityAditejasam / dUrAkAzapradezasthaM saMpUrNodagravigraham // 25 // sarvAtizayasaMpUrNa prAtihAryasamanvitam / paramAtmAnamAtmAnaM bhavyAnandavidhAyinam // 26 // vizvazaM vizvadRzvAnaM nityAnantasukhaM vibhum / / anantavIryasaMyuktaM svdehsthmbhedtH||27|| dahantaM sarvakarmANi shuddheddhdhyaanvhninaa| tvAmeva dhyAyato deva piNDasthadhyAnamIDitam // 28 // tava nAmapadaM deva mantramaikAgryamIryataH / japato dhyAnamAmnAtaM padasthaM tvatprasAdataH // 29 // . tava nAmAkSaraM zubhraM pratibimbaM ca yoginaH / dhyAyato bhinnamIzedaM dhyAnaM rUpasthamIDitam // 30 // zuddhaM zubhraM svato bhinnaM prAtihAryAdibhUSitam / devaM svadehamahantaM rUpasthaM dhyAnato 'thavA // 31 // rUpAtItaM bhavettasya yastvAM dhyAyati zuddhadhIH / AtmasthaM dehato bhinnaM dehamAnaM [dehAmatraM] cidAtmakam // 32 //

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50 bhAskaranandi - viracitaH saMkhyAtIta pradezasthaM jJAnadarzanalakSaNam / kartAraM cAnubhoktAramamUrtaM ca sadAtmakam // 33 // kathaMcinnityamekaM ca zuddhaM sakriyameva ca / na ruSyantaM na tuSyantamudAsInasvabhAvakam ||34|| karmalepavinirmuktamUrdhvavrajyAsvabhAvakam / svasaMvedyaM vibhuM siddhaM sarvasaMkalpavarjitam // 35 // paramAtmAnamAtmAnaM dhyAyato dhyAnamuttamam / rUpAtItamidaM deva nizcitaM mokSakAraNam // 36 // dehendriyamanovAkSu mamAhaMkArabuddhimAn / bahirAtmA na saMpazyeddeva tvAM sa bahirmukhaH || 37 // padArthAnnava yo vetti sapta tattvAni tattvataH / SaDdravyANi ca paJcAstikAyAn dehAtmanobhidAm ||38|| pramANanayanikSepaiH sadRSTijJAnavRttimAn / so 'ntarAtmA sadA deva syAttvAM draSTumalaM kSamaH // 39 // jIvAjIvau ca puNyaM ca pApamAtravasaMvarau / nirjarA bandhamokSau ca padArthA nava saMmatAH // 40 // cetanAlakSaNastatra jIvo deva mate tava / cetanAnugatA sA ca jJAnadarzanayostathA // 41 // jIvArabdhakriyAyAM ca sukhe duHkhe ca tatphale / yathAsaMbhavamIzeyaM vartate cetanA tathA // 42 // pratibhAso hi yo deva vikalpena tu vastunaH / jJAnaM tadaSTadhA proktaM satyAsatyArthabhedabhAk // 43 // matiyuktaM zrutaM satyaM sa mana:paryayo 'vadhiH / kevalaM ceti satyArthaM saddRSTerjJAnapaJcakam // 44 //

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dhyAnastavaH kumatiH kuzrutajJAnaM vibhaGgAkhyo 'vdhistthaa| jJAnatrayamidaM deva mithyAdRSTi mamAzrayam // 45 // vastusattAvaloko yaH sAmAnyanopajAyate / darzanaM tanmataM deva bahiranyaccaturvidham // 46 // cakSurAlambanaM tacca zeSAkSAlambanaM tthaa| avadhyAlambanaM puMso jAyate kevalAzrayam // 47 // darzanaM jJAnataH pUrvaM chadmasthe tatprajAyate / sarvajJe yaugapadyena kevalajJAnadarzane // 48 // jIvalakSmaviparyastalakSmAdeva tavAgame / ajIvo 'pi zruto nUnaM mUrtAmUrtatvabhedabhAk / / 49 / / zubho yaH pariNAmaH syAdbhAvapuNyaM sukhapradam / bhAvAyattaM ca yatkarma dravyapuNyamavAdi tat // 50 // puNyAdvilakSaNaM pApaM dravyabhAvasvabhAvakam / jJAtaM saMkSepato deva prasAdAdbhavato mayA // 51 // karmAgacchati bhAvena yena jantoH sa AsravaH / rAgAdibhedavAn yogo dravyakarmAgamo 'thavA // 52 // Asravasya nirodho yo dravyabhAvAbhidhAtmakaH / tapoguptyAdibhiH sAdhyo naikadhA saMvaro hi saH // 53 / / tapo yathA svakAlAbhyAM karma yadbhaktazaktikam / nazyattannirjarAbhikhyaM cetanAcetanAtmakam // 54 // jIvakarmapradezAnAM yaH saMzleSaH parasparam / dravyabandho bhavetpuMso bhAvabandhaH sadoSatA // 55 // bandhahetorabhAvAcca nirjarAbhyAM svakarmaNaH / dravyabhAvasvabhAvasya vinAzo mokSa iSyate // 56 //

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bhAskaranandiviracitaH padArthA eva tattvAni sapta syuH puNyapApayoH / antarbhAvo yadAbhISTo bandha Asrava eva vA // 57 // jIvaH sa pudgalo dharmAdharmAvAkAzameva ca / kAlazceti samAkhyAtA dravyasaMjJA tvayA prabho // 58 // prANadhAraNasaMyukto jIvo 'sau syaadnekdhaa| dravyabhAvAtmakAH prANA dvedhA syuste vizeSataH // 59 // sparzASTakena saMyuktA rasairvarNaizca pnycbhiH| dvigandhAbhyAM yathAyogaM dvadhA skandhANubhedataH // 60 // sthUlA ye pudgalAstatra zabdabandhAdisaMyutAH / jIvopakAriNaH kecidanye 'nyo'nyopakAriNaH // 61 / / jIvAH pudgalakAyAzca sakriyA varNitA jinaiH / hetusteSAM gatedharmastathAdharmaH sthitermataH // 62 // yad dravyANAM tu sarveSAM vivaraM dAtumarhati / tadAkAzaM dvidhA jJeyaM lokAlokavibhedataH // 63 // vartanAlakSaNaH kAlo mukhyo deva tavAgame / arthakriyAtmako gauNo mukhyakAlasya sUcakaH // 64 / / dravyaSaTakamidaM proktaM svAstitvAdiguNAtmakam / kAyAkhyaM bahudezatvAjjIvAdInAM tu paJcakam // 65 // kAlasyaikapradezatvAt kAyatvaM nAsti tattvataH / lokAsaMkhyapradezeSu tasyaikaikasya saMsthitiH // 66 // dharmAdharmaikajIvAnAM sNkhyaatiitprdeshtaa| vyomno 'nantapradezatvaM pudgalAnAM tridhA tathA // 67 // pramANaM vastuvijJAnaM tanmohAdivijitam / parokSetarabhedAbhyAM dvedhA matyAdipaJcakam // 68 //

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dhyAnastavaH nayo jJAturabhiprAyo dravyaparyAyagocaraH / nizcayo vyavahArazca dvedhA sorhastavAgame // 69 // dravyaM vA yo 'tha paryAyaM nizcinoti yathAsthitim / nayazca nizcayaH proktastato 'nyo vyAvahArikaH // 70 // abhinnakartRkarmAdigocaro nizcayo 'thavA / vyavahAraH punardeva nirdiSTastadvilakSaNaH // 71 // dravyArtha paryayArthAbhyAM punardeva nayo mataH / sarve zrutavikalpAste grAhyabhedAdanekadhA // 72 // jIvAdInAM ca tattvAnAM jJAnAdInAM ca tattvataH / lokasaMvyavahArArthaM nyAso nikSepa ucyate // 73 // sa ca nAmAdibhirbhedaizcaturbhedo 'bhidhIyate / vAcyasya vAcakaM nAma nimittAntaravarjitam ||74 || pratimA sthApanA jJeyA bhUtaM bhAvi ca kenacit / paryAyeNa samAkhyAtaM dravyaM nayavivakSayA // 75 // paryAyeNa samAkrAntaM vartamAnena kenacit / dravyameva bhavedbhAvo vikhyAto jinazAsane // 76 // samyagdarzanavijJAnacAritra tritayAtmakaH / mokSamArgastvayA deva bhavyAnAmupadarzitaH ||77|| viparItAbhimAnena zUnyaM yadrUpamAtmanaH / tadevottamamarthAnAM tacchraddhAnaM hi darzanam // 78 // tannisargAt padArtheSu kasyApyadhigamAttathA / jIvasyotpadyate deva dvedhaivaM dezanA tava // 79 // nisargaH svasvarUpaM syAt svakarmopazamAdiyuk / tamevApekSya yajjAtaM darzanaM tannisargajam ||80|| 53

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bhAskaranandi-viracitaH pareSAmupadezaM tu yadapekSya prjaayte| tvayAdhigamajaM deva tacchaddhAnamudAhRtam // 81 / / atha caiva dvidhA proktaM tatkarmakSayakAraNam / sarAgAdhAramekaM syAdvItarAgAzrayaM param // 82 / / prazamAdatha saMvegAt kRpAto 'pyaastiktvtH| jIvasya vyaktimAyAti tat sarAgasya darzanam // 83 / / puMso vizuddhimAnaM tu vItarAgAzrayaM matam / dvedhetyuktA tvayA deva tredhApyuktamadastathA / / 84 // mithyAtvaM yacca samyaktvaM samyamithyAtvameva ca / krodhAdInAM catuSkaM ca saMsArAnantakAraNam / / 85 / / zraddhAnapratighAtyetat khyAtaM prakRtisaptakam / etasyopazamAdaupazamikaM darzanaM matam / / 86 / / kSayAtkSAyikamAmnAtaM tvayA deva sunirmalam / samyaktvodIraNAtSaNNAmudayAbhAvatastathA // 87 / / tAsAmeva tu sattvAcca yajjAtaM taddhi vedakam / samyagdarzanamIdRkSaM nizcitaM mokSakAkSiNAm / / 88 / / jIvAdInAM padArthAnAM yo yAthAtmyavinizcayaH / tadabhyadhAyi vijJAnaM samyagdRSTisamAzrayam / / 8 / / jJAnino muktasaMgasya sNsaaropaayhaanye| prazastAgUrNabhAvasya samyak zraddhAnadhAriNaH / / 9 / / karmAdAnanimittAnAM kriyANAM yannirodhanam / cAritraM yanmumukSoH syAnizcitaM mokSakAraNam / / 11 / / zraddhAnAditrayaM samyak samastaM mokSakAraNam / bheSajAlambanaM yadvattattrayaM vyAdhinAzanam // 12 //

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dhyAnastavaH antAtItaguNo 'si tvaM mayA stutyo 'si tatkatham / dhyAnabhaktyA tathApyevaM deva tvayyeva jalpitam // 13 // yanna tuSyasi kasyApi nApi kupyasi muhyasi / kiM tu svAsthyamito 'sIti stotuM cAhaM pravRttavAn // 14 // ityevaM yuktiyuktAthaiH prasphuTArthairmanoharaiH / stokairapi stavairdeva varado 'sIti saMstutaH // 95 / / ruSTvA tuSTvA karoSi tvaM kiMciddeva na kasyacit / kitvApnoti phalaM martyastvayaikAgramanAH svayam // 96 / / iti saMkSepataH proktaM bhaktyA sNstvbhrmnnaa| kiMcijjJena mayA kiMcinna kavitvAbhimAnataH // 97 // yanme 'tra skhalitaM kiMcicchadmasthasyArthazabdayoH / tatsaMvittyaiva saujanyAcchodhyaM zuddheddhabuddhibhiH // 98 / / no niSThIvena zete vadati ca na paraM ehi yAhIti jAtu no kaNDUyeta gAtraM vrajati na nizi nodghATayeddvAnaM dhtte| nAvaSTabhnAti kiMcidguNanidhiriti yo baddhaparyayogaH kRtvA saMnyAsamante zubhagatirabhavatsarvasAdhuH prapUjyaH // 99 / / tasyAbhavacchatanidhijinacandranAmA ziSyo 'nu tasya kRtibhaaskrnndinaamnaa| ziSyeNa saMstavamimaM nijabhAvanArthaM dhyAnAnugaM viracitaM suvido vidantu // 100 / / iti zrI-bhAskaranandi-viracitaH dhyAnastavaH samAptaH

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Hail ! Salutation to the Perfect Souls. A HYMN ON DHYANA Composed by Bhaskaranandi Him, who is known as the supreme knowledge, free of hindrance, possessed of the qualities, such as bliss, The perfect soul, by testimony, the universal self, the omniscient, the destroyer of all evils, Him, full of infinite attributes, do I extol with my devotion to meditation * and my truthful songs of eulogy, The highest self, the lord of the universe, so that I may attain to perfection. 3 Should a right believer free of attachment attain to perfection, the realization of the innate self, By devoting himself to the purity of dhyana or concentration of mind, upon comprehending Reality.

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bhAskaranandi-viracitaH Or gaining attributes, such as infinite knowledge, verily in the absence of Karmas, is taught by you To be perfection, the realization of the innate self, or the revelation of the essential self. 5 If the meditating self does not shine forth in its inherent nature of knowledge, It is recited by you not to be dhyana, Oh Lord, as it originally belongs to the state of delusion. Restraining thought activities clinging to various objects to one point, Is taught by you, Oh Lord, to be dhyana, which is neither inactivity nor nil of thought. To him who realizes the nature of self as knowledge, indifferent by nature, Is clearly revea led Reality, to the knower of the highest self. 8 Dhyana is fourfold, i.e, arta or painful, and raudra or harmful, likewise, dharmya or virtuous, and sukla or pure. The first two therein are the causes of rebirth, and the other two, of release.

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dhyAnastavaH Thinking constantly for regaining agreeable objects in the absence of contact with them, And thinking constantly for removing disagreeable objects in the presence of contact with them, 10 Thinking constantly for the sake of pain and destruction, together with remunerative hankering, constitute arta dhyana, which would occur to lay men, And the first three except remunerative hankering, to the ascetics in certain stages of spirituality [i.e., 5th and 6th]. 11 By contemplating on violence, falsehood, theft, and protection of wealth, is derived Destructive meditation, truly of cruel nature; this is raudra dhyana, arising to householders. 12 Specu lative investigation of Jina's commands without guidance, of turbidity and calamity, of Karmic consequences, And of the structure of the universe, is described by you, Oh Lord, to be dharma or virtue.

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bhAskaranandi-viracitaH . 13 He who abides in this virtue is dharmya or virtuous, who is of four characteristics: He who is possessed of tenfold virtu es, such as supreme forbearance, he who knows the nature of Reality and the final beatitude likewise. 14 A right believer endowed with knowledge and conduct, and he who is no more agitated by deluding Karmas: To him should belong the nature of virtue, which indeed causes blessing. 15 Dharmya dhyana abiding in this virtue is manifold, which occurs to the ascetics In the 6th and 7th stages, prior to ascending the two ladders of subsidence and destruction. 16 Primarily, this dharmya dhyana occurs, Oh Lord, to those in the three spiritu al stages, i.e., ascetics in the 6th and 7th stages, and laymen in the 5th stage. Sukla dhyana, verily virtuous with profound purity, is fourfold, which should arise to the saints on the two spiritual ladders.

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dhyAnastavaH 17 With conceptual thinking and with shifting, the first type of sukla dhyana is called prthaktva or diverse aspects. But the second [i.e., ekatva] is free of shifting, with conceptual thinking on a single aspect of an object. 18 Vitarka or conceptual thinking should be scriptural knowledge, vicara or shifting, altering threefold activities, words, and objects, from one to the other. So contemplating on various objects is described as prthaktva. 19 These two divisions of sukla dhyana, based on scriptural knowledge with [or without] alteration of the objects of contemplation, are said, Oh Lord, To occur to the sages well-versed in Purvas, with threefold activities and one activity, in due order. 61 20 To the omniscient ascetic in the 13th spiritual stage with subtle bodily activity, Should arise this sukla dhyana, Oh Lord, called suksmakriya-pratipati or unfailing subtle bodily activity.

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bhAskaranandi-viracitaH 21 Samucchinna-kriya or complete destruction of activity, the infallible fourth division of sukla dhyana, Should occur to the omniscient in the final stage, free of vibration, whose soul's entire spatial units remain immovable. 22 Upon the eradication of deluding karmas, mental activity resting on various objects is no more existent; Dhyana in this state of restraint alone is called samucchinna-kriya, Oh Lord. Jinendras suppress their vibratory activities, partially or entirely, Or from the standpoint of past, samucchinna-kriya should occur to them in a meta phorical sense. 24 Furthermore, it is verily said, Oh Lord, that dhyana is all classified into four kinds, i.e., pindastha or contemplation on a body, padastha or that on mantric syllables, rupastha or that on qualities of the embodied soul, and rupavarjita (rupatita) or that on the perfect soul.

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dhyAnastavaH 25 Projecting his body fully in the cosmic space far and wide, With its pure crystalline appearance revealed by the glow of the luminous bodies, such as the sun, 26 An individual soul, bestowing bliss on the blessed, is raised to his own highest self, Endowed with marvels full of every supernatural power. 27 He identifies his self in his own body with the lord, knowing all, having perceived all, Possessed of eternal infinite bliss and infinite potency. 28 Consumed are all the karmas by the fire of the purity of dhyana. By meditating on you alone, Oh Lord, extolled is dhyana, as the pindastha. 29 By uttering your name as mantra, as the object of concentration, Oh Lord, And by muttering prayers (japa), invoked is dhyana. the padastha, by your grace.

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bhAskaranandi-viracitaH : 30 The syllables of your name [e.g., arhat], your radiant image of a yogi, your various powers": By contemplating on them other than the supreme spirit, applauded is this dhyana, as the rupastha. 31 Or meditating on Lord Arhat in his embodied image, pure, radiant, distinct from his self, Adorned with manifold faculties, such as miracles, is dhyana, the rupastha. 32 : The rupatita should occur to him, a pure-minded-soul who contemplates on you, You in the state of a self, different from a body, not confined to a body, but abiding as consciou sness 33 The self, abiding in innumerable space-points, characterized by perfect knowledge and perfect perception, The agent, the enjoyer, and existent without form, ;

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dhyAnastavaH 34 The self, which is eternal in some respect, of one kind, pure, indeed possessed of action, Which is not displeased nor pleased, but by nature remaining indifferent, 35 The self, by its innate nature darting upwards, being freed from the plaster of karmas, Intelligible only by its own self, lord and siddha, free of all discriminative thoughts, 36 By concentrating mind on the supreme self in his own self, dhyana arrives at its highest stage; This is the rupatita, Oh Lord, which is, certainly, the cause of deliverance. 37 An external self possessed of judgment by self-interest and self-love, with regard to his body, senses, mind, and speech, Should he never realize you, Oh Lord, having his face turned outward.

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bhAskaranandi-viracitaH 38 He, who knows truly the nine categories to be known, constituting sevenfold principles, Which are classified into souls and non-souls, comprising six substances, of which five are with spatial extension, 39 By pramana or valid knowledge, naya or standpoint, and niksepa or aspect, Should a right believer with knowledge and conduct, the internal self, be he ever competent enough to realize you, Oh Lord. 40 Souls and non-souls, merit and demerit, influx and stoppage, Dissociation, bondage, and liberation are considered to be the nine categories of Reality. 41 Therein, a soul is characterized by consciousness in your doctrine, Oh Lord. And consciousness is like wise consisting of knowledge and perception.

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EuroTT: . : 42: [From the empirical point of view,] a soul is engaged in the activities, pleasant or unpleasant, and in their consequences; [From the essential point of view,] a soul is there, in the form of consciousness as supreme as it can be. 43 Now, that which manifests the object by discriminative judgment is knowledge, Oh Lord, Which is proclaimed as of eight divisions, falling into the category of right and wrong. 44 Right sensory knowledge, right scriptural knowledge, right visual knowledge, mental know ledge, and omniscience; Thus the category of right knowledge consisting of five belongs to a right believer. 45 Wrong sensory knowledge, wrong scriptural knowledge, and visual knowledge called wrong; These triad of knowledge, likewise resorts to a mis believer, Oh Lord.

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68 bhAskaranandi-viracitaH 46 Mere apprehension of the existence of an object is produced in general; This is accepted as perception, Oh Lord, which is of four divisions besides. 4.7 Assisted by eyes, and likewise assisted by the other non-ocular sense-organs, It is generated to a man, * based on visual know ledge, and omniscience. 48 This perception is produced prior to discriminative knowledge to a man of imperfect knowledge. Perfect knowledge and perfect perception arise simultaneously to an omniscient. 49 In your holy scriptures are mentioned the characteristics of souls and non-souls with opposite nature, Which certainly fall into the divisions with and without material form.

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dhyAnastavaH 50 Auspicious thought activity should be psychical merit imparting happiness, And a karma matter becoming the state of thought activity be material merit, as it is called. 51 Demerit, devoid of the characteristics of merit, is of material and psychical nature. In short, thus I understand, by your grace, Oh Lord. 52 Due to his thought activity, karmas flow into a being; this is influx. Or vibratory activity with subdivisions, such as attachment, is material inflow of karmas. 53 Hindrance of influx comprising the nature called physical and psychical, Is accomplished manifoldly by austerity, control, and so forth; verily this is stoppage.

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70 recafea-fazfan: 54. Karmas disappear upon their energy being consumed, through penance or after a period of duration; This is called dissociation, which is of physical and psychical nature. 55 The union of karma matters with a soul in its spatial units should be material bondage. Psychical bondage should be due to a man's vicious mental activity. 56 Because of the absence of the causes of bondage and because of the karmic dissociation, The exhaustion of his own karmas in the form of physical and psychical nature is said to be liberation. 57 Sevenfold principles should be the very categories of Reality. Merit and demerit are included, whenever desired, in bondage or influx alone.

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dhyAnastavaH 71 58 Reality consists of souls, matters, medium of motion, medium of rest, and space alone, "Time also," thus enumerated by you, Oh Lord, which are named as substances. 59 The soul is endowed with the retention of life principle; it should be manifold. From the particular standpoint, these life principles, which are of material and psychical nature, are of two kinds. 60 Possessed of eightfold touch, fivefold taste and colour, and twofold smell, fitly, Matters are of twofold, according to the distinction of molecules and atoms. 61 Therein, matters in gross forms are provided with qualities or modes, such as sound and union. Some matters are of the function to assist souls, and others, of mutual assistance.

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72 bhAskaranandi - viracitaH 62 Souls and matters are described by Jina to be possessed of action. The medium of motion is considered as the [neutral] cause of their movement; likewise, the medium of rest, of their repose. 63 Now, that which is capable of giving accommodation to all the substances is space, Which should be known as of twofold, according to the division of the universe and non-universe. 64 Noumenal time is characterized by continuity in your holy scriptures, Oh Lord. Phenomenal time based on the action of objects is the index of the existence of real time. 65 These sixfold substances are said as possessed of attributes, such as self-existence. However, the fivefold substances beginning with souls are called bodies, due to their nature of aggregation, occupying many space-points.

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dhyAnastavaH 66 Since time occupies one indivisible space-point, there is, truly, no spatial extension. In the innumerable space-points of the universe, every single time-unit does abide. 67 The medium of motion, medium of rest, and each soul pervade innumerable space-points: Space permeates infinite spatial units: Matters are, likewise, of three kinds of penetration [i.e., of numerable, innumerable, and infinite space-points]. 68 Pramana is the valid knowledge of an object; it is free of the nature, such as delusion. It is of five kinds, e.g., sensory knowledge, which are of two categories, by the distinction of direct and indirect knowledge. . 73 69 Naya or standpoint is a knower's approach to an object in the range of its substance and modes. In your holy scriptures, Oh Arhan, it is twofold, real and empirical, which I myself extol.

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08 0X bhAskaranandi-viracitaH : 70 Now, that which ascertains the substance or its modes as they are, Is explained as the real standpoint; the other, the empirical standpoint. 71 Or the real standpoint is concerned with the range of an object, established by the same agent, action, and so forth; While the empirical standpoint is stated, Oh Lord, to be devoid of such characteristics. 72 Naya is again considered, Oh Lord, according to the substantive and modal standpoints. All these are the subdivisions of scriptural knowledge, which are manifold according to the manifold differences of objects. 73 Installation of the fundamentals of Reality, such as souls, and of right know ledge, etc., by truth, For the sake of worldly transaction is taught to be niksepa or aspect.

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dhyAnastavaH 74 And it is referred to as of four divisions, according to the distinction, such as naming. Expressing an object to be expressed is nama or naming, irrespective of the other causes. 75 An image should be known as sthapana or representation. The thing already attained its certain modes in the past, Or attaining them in the future, is told to be dravya or substance in the sense of naya. 76 The very substance attained by certain present modes should be bhava or present state. So is this well known . in the religion of Jina. 77 The path to liberation for the potential souls is expou nded by you, Oh Lord, Consisting of the triad of right faith, right know ledge and right conduct. 78 Believing that this alone is the supreme Reality as so ascertained, Of a soul free of perverted attitude and pride, is verily right faith.

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bhAskaranandi-viracitaH 79 It arises to some souls by intuition, and likewise by the acquisition of knowledge of Reality. Thus two causes are prescribed by your exposition, Oh Lord. 80 Nisarga should mean one's inborn disposition. Provided with the subsidence, etc., of his own karmas, That which is produced on this very basis, is the faith derived by intuition. 81 While that which is originated on the basis of the instruction of others, Is told by you, Oh Lord, to be the belief derived by the acquisition of knowledge. 82 Moreover, right faith is explained to be the cause of karmic destruction, Which is of two kinds; one should be with attachment, and the other, without attachment. 83 Now, by serenity, by liking for liberation, by compassion, and by faithfulness, Faith becomes manifest in a soul; this is the faith of a man with attachment.

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dhyAnastavaH st 84 However, purity itself of a man is accepted as the faith without attachment. Faith is explained by you as of twofold, Oh Lord, also as of threefold as below: 85 Wrong belief, initial stage of slightly clouded right belief, and right and wrong belief; And fourfold passions, such as anger, which are the causes of endless rebirth; These are called faith-delu ding-karmas, constituting sevenfold type-karmas. When these are subsided, faith is regarded as subsidential. 87 When these are destroyed, Oh Lord, faith is accepted by you as destructive, perfectly pure. By the premature realization of the slightly-clouded-right-belief-karma, similarly derived is the fruition of the rest of the six faith-deluding-karmas.

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bhAskaranandi-viracitaH Now, the faith derived by inborn disposition is verily the Vedaka. That right faith is certainly as such, for those alone, longing for deliverance. 89 Ascertainment of the essential categories of Reality, such as souls, as they really are, Is called right knowledge, which rests on right belief. 90 A learned, free of attachment, whose thought activities, auspicious and thankful, An upholder of right faith to shun undergoing the whirlpool of rebirth, 91 Restraining his activities, the causes of attracting karma matters, He, who strives after emancipation, should be possessed of right conduct, which is, certainly, the cause of release.

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dhyAnastavaH 92 The triad of jewels, such as right faith, together constitutes the cause of liberation. As ailment is cured by depending on drugs, so also deliverance, by depending on the trio. 93 You are of surpassing infinite qualities. How possibly could you be laudable for me ! Nevertheless, thus spoken to you alone, Oh Lord, from my devotion to dhyana. You are not pleased, nor displeased, nor infatuated with anybody. Nevertheless, am I bound to adore you, "Thou hast reached the perfect state." 95 In this way, with a fit motive and an evident purpose, "Thou art a benefactor;" thus glorified you are, Oh Lord, by this small but pleasing song of eulogy.

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co bhAskaranandi-viracitaH 96 You never yield to displeasure or pleasure, Oh Lord, with anything or with anybody. Yet a mortal attains fruits from you by himself, with his mind intent upon you. 97 Thus, in short, stated with devotion in the form of a hymn, By the knower of a little, not out of pride in poetic skill. 98 If any mistake be found here in the meaning and word, due to the state of my imperfect knowledge, May it be kindly corrected with the purity of intention. 99 He would spit not, lies not down carelessly, says not to the other, "Come," "Go," but let him come or go as he may, He would scratch not his body, walks not at night, would open not his door nor close it, He depends not on anything, he was thus told, endowed with virtuous qualities. Having taken the paryanka posture, at the end of renunciation, he attained to the auspicious state. Venerable he was, Sarvasadhu, the Saint of All.

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dhyAnastavaH 100 He had a disciple by name, Jinacandra, receptacle of knowledge. Thereafter, this hymn corresponding to dhyana was composed, May the learned know, by his virtuous disciple, By name, Bhaskaranandi, for his self-meditation. A Hymn on Dhyana written by Sri Bhaskaranandi is here concluded.

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INDEX OF VERSES a kAyasyaikapradezatvAt kumatiH kuzrutajJAnaM kSayAtkSAyikamAmnAtaM 15 atha caiva dvidhA proktaM anapetaM tato dharmAdyattad anapetaM tato dharmAd antAtItaguNAkIrNa antAtItaguNo 'si tvaM abhinnakartRkarmAdi A AtaM raudraM tathA Asravasya nirodho cakSurAlambanaM tacca cetanAlakSaNastatra 53 iti saMkSepataH proktaM ityevaM yuktiyuktArthaiH jinAjJAkaluSApAya jIvakarmapradezAnAM jIvalakSmaviparyasta jIvaH sa pudgalo jIvAjIvau ca puNyaM jIvAdInAM ca tattvAnAM jIvAdInAM padArthAnAM jIvA pudgalakAyAzca 34 jIvArabdhakriyAyAM jJasvabhAvamudAsInaM jJAnino muktasaMgasya uktameva punardeva kathaMcinnityamekaM ca karmalepavinirmukta karmAgacchati bhAvena karmAdAnanimittAnAM karmAbhAve hyanantAnAM 4 tannisargAt padArtheSu 79

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bhAskaranandi-viracitaH tapo yathA svakAlAbhyAM tava nAmapadaM deva tava nAmAkSaraM zubhraM tasyAbhavacchratanidhiH tAsAmeva tu sattvAcca 54 paramAtmAnamAtmAnaM 29 pareSAmupadezaM tu paryAyeNa samAkrAntaM 100 puNyAdvilakSaNaM puMsaH pIDAvinAzAya puMso vizuddhimAtraM pratibhAso hi yo pratimA sthApanA jJeyA pramANanayanikSepaH pramANaM vastuvijJAnaM prazamAdatha saMvegAt prANadhAraNasaMyukto W darzanaM jJAnataH pUrva dahantaM sarvakarmANi dehendriyamanovAkSu dravyaSaTakamidaM proktaM dravyaM vA yo 'tha dravyArthaparyayArthAbhyAM bandhahetorabhAvAcca dharmAdharmakajIvAnAM !| !! nayo jJAturabhiprAyo nAnArthalambanA cintA nAnAlambanacintAyA nisargaH svasvarUpaM no niSThIvenna zete matiyuktaM zrutaM mithyAtvaM yacca samyaktvaM 22 mukhyaM dharmya ya yadravyANAM tu sarveSAM yanna tuSyasi kasyApi yanme 'tra skhalitaM yogarodho jinendrANAM padArthA eva tattvAni padArthAnnava yo vetti paramajJAnasaMvedyaM 1 ruSTvA tuSTvA

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dhyAnastava: rUpAtItaM bhavettasya 32 vartanAlakSaNaH kAlo vastusattAvaloko viparItAbhimAnena viprayoge manojJasya vizvazaM vizvadRzvAnaM sa . sa ca nAmAdibhiH sadRSTijJAnavRttAni samAdhisthasya yadyAtmA samyagdarzanavijJAna sarvAtizayasaMpUrNa savitakaM savIcAraM saMkhyAtItapradezasthaM siddhiH svAtmopalambhaH sUkSmakAyakriyasya, sthirasarvAtmadezasya sthUlA ye pudgalAstatra 86 sparzASTakena saMyuktA 92 svacchasphaTikasaMkAza za zuddhaM zubhraM svato zubho yaH pariNAmaH zraddhAnapratighAtyetat zraddhAnAditrayaM zrutajJAnaM vitarkaH zrutamUle vivartete 18 19 hiMsanAsatyacauryArtha

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MANIKACANDRA D. J. GRANTHAMALA * The Serial Numbers marked with asterisk are out of print. * 1. LAGHIYASTRAYA-ADI-SAMGRAHAH: This vol, contains for small works :1) Laghiyastrayam of Akalau kadeva ( c. 7th century A. D. ), a small Prakarana dealing with pramana, naya and pravacana. Akalanka is an eminent logician who deserves to be remembered along with Dharmakirti and others. His works are very important for a student of Indian logic. Here the text is presented with the Skt. commentary of Abhayacandrasuri, 2) Svarupasambodhana attributed to Akalanka, a short yet brilliant exposition of atman in 25 verses. 3-4 } Laghu-Sarvajna-siddhih and Byhat-Sarvajna-siddhih of Anantakirti. These two texts discuss the Taina doctrine of Sarvajnata. Edited with some introductory notes in Skt. on Akalanka, Abhayacandra and Anantakirti by PT. KALLAPPA BHARAMAPPA NITAVE, Bombay Samvat 1972, Crown pp. 8-204, Price As. 6/-. * 2. SAGARA-DHARMAMRTAM of Asadhara : Asadhara is a voluminous writer of the 13th century A. D., with many Sanskrit works on different subjects to his credit. This is the first part of his Dharmamsta with

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[ 2 ] his own commentary in Skt. dealing with the duties of a layman. Pt. NATHURAM PREMI, adds an introductory note on Asadhara and his works. Ed. by PT. MANOHARLAL, Bombay Samvat 1972, Crown pp. 8-246, Price As. 81. * 3. VIKRANTAKAURAVAM or SULOCANA. NATAKAM of Hastimalla (A. D. 13th century): A Sanskrit drama in six acts. Ed. with an introductory note on Hastimalla and his works by PT. MANOHARLAL, Bombay Samvat 1972, Crown pp. 4-164, Price As. 6/-. 4. PARSVANATHA-CARITAM of Vadirajasuri: Vadiraja was an eminent poet and logician of the 10th century A. D. This is a biography of the 23rd Tirthamkara in Sanskrit extending over 12 cantos. Edited with an introductory note on Vadiraja and his works by PT. MANOHARLAL, Bombay Samvat 1973, Crown pp. 18198, Price As. 8/-. *5. MAITHILIKALYANAM or SITANATAKAM of Hastimalla : A Skt. drama in 5 acts, see No. 3 above. Ed. with an introductory note on Hastimalla and his works by Pr* MANOHARLAL, Bombay Samvat 1973, Crown pp. 4-96, Price As. 4/-. * 6. ARADHANASARA of Devasena : A Prakrit work dealing with religiodidactic topics. Prakrit text with the Skt. commentary of Ratnakirtideva, edited by PT. MANOHARLAL, Bombay Samvat 1973, Crown pp, 128, Price As. 4/6. * 7. JINADATTACARITAM of Gunabhadra : A Skt. poem in 9 cantos dealing with the life of Jinadatta,

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[ 3 ] edited by Pt. MANOHARLAL, Bombay Samvat 1973, Crown pp. 96, Price As. 5/-. 8. PRADYUMNACARITA of Mahasenacarya : A Skt. poem in 14 cantos dealing with the life of Pradyumna. It is composed in a dignified style. Edited by Pts. MANOHARLAL and RAMPRASAD, Bombay Samvat 1973, Crown pp. 230, Price As. 8/-. 9. CARITRASARA of Camundaraya : It deals with the rules of conduct for a house-holder and a monk. Edited by Pt. INDRALAL and UDAYALAL, Bombay Samvat 1974, Crown pp. 103, Price As. 61-. # 10. PRAMANANIRNAYA of Vadiraja : A manual of logic discussing specially the nature of Pramapas. Edited by Pts. INDRALAL and KHUBCHAND, Bombay Samvat 1974, Crown pp. 80, Price As. 5/-. * 11. ACARASARA of Viranandi : A Skt. text dealing with Darsana, Jnana, etc. Edited by PTS. INDRALAL and MANOHARLAL, Bombay Samvat 1974, Crown pp. 2-98, Price As. 6/-. * 12. TRILOKASARA of Nemicandra : An important Prakrit text on Jaina cosmography published here with the Skt. commentary of Madhavacandra. Pt. Premi has written a critical note on Nemicandra and Madhavacandra in the Introduction. Edited with an index of Gathas by PT. MANOHARLAL, Bombay Samvat 1975, Crown pp. 10-405-20, Price Rs. 1/12/-. * 13. TATTVANUSASANA-ADI-SAMGRAHAH: This vol. contains the following works. 1) Tattvanusasana

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[ 4 ] of Nagasena. 2) Istopadesa of Pujyapada with the Skt. commentary of Asadhara. 3) Nitisara of Indranandi, 4) Moksapancasika. 5) Srutavatara of Indranandi. 6) Adhyatmatarangini of Somadeva. 7) Brhat-pancanamaskara or Patrakesari-stotra of Patrakesari with a Skt. commentary. 8) Adhyatmastaka of Vadiraja. 9) Dvatrimsika of Amitagati. 10) Vairagyamanimala of Sricandra. 11) Tattvasara (in Prakrit) of Devasena. 12) Srutaskandha (in Prakrit) of Brahma Hemacandra. 13) Dhadasi-gatha in Prakrit with Skt. chaya. 14) Jnanosara of Padmasimha, Prakrit text and Skt. chaya. Pt. PREMI has added short critical notes on these authors and their works. Edited by Pt. MANOHARLAL, Bombay Samvat 1975, Crown pp. 4-176. Price As. 14/-. * 14. ANAGARA-DHARMAMRTA of Asadhara : Second part of the Dharmamrta dealing with the rules about the life of a monk. Text and author's own commentary. Edited with verse and quotation Indices by PTS. BANSIDHAR and MANOHARLAL, Bombay Samvat 1976, Crown pp. 692-35, Price Rs. 3/8/-. * 15. YUKTYANUSASANA of Samantabhadra: A logical Stotra which has weilded great influence on later authors like Siddhasena, Hemacandra, etc. Text published with an equally important commentary of Vidyananda. There is an introductory note on Vidyananda by Pt. PREMI. Ed. by Pts. INDRALAL and SHRILAL, Bombay Samvat 1977, Crown pp. 6-182, Price As. 13/-. * 16. NAYACAKRA-ADI-SAMGRAHA: This vol. contains the following texts. 1) Laghu-Nayacakra of

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[ 5 ] Devasena, Prakrit text with Skt. chaya. 2) Nayacakra of Devasena, Prakrit text and Skt. chaya. 3) Alapapaddhati of Devasena. There is an introductory note in Hindi on Devasena and his Nayacakra by PT. PREMI, Edited by PT. BANSIDHARA with Indices, Bombay Samyat 1977, Crown pp. 42-148, Price As. 15/... * 17. SATPRABHRTADI-SAMGRAHA : This vol. contains the following Prakrit works of Kundakunda of venerable authority and antiquity. 1) Darsana-prabhsta, 2) Caritra-prabhsta, 3) Sutra-prabhtia, 4) Bodha-prabhita, 5) Bhava-prabhtia, 6) Moksa-prabhsta, 7) Linga-prabhtia, 8) Sila-prabhsia, 9) Rayanasara and 10) Dvadasanupreksa. The first six are published with the Skt. commentary of Srutasagara and the last four with the Skt. chaya only. There is an introduction in Hindi by PT. PREMI who adds some critical information about Kundakunda, Srutasagara and their works. Edited with an Index of verses, etc. by Pt. PANNALAL SONI, Bombay Samvat 1977, Crown pp. 12-442-32, Price Rs. 3/.. * 18. PRAYASCITTADI-SAMGRAHA : The following texts are included in this volume. 1 ) Chedapinda of Indranandi Yogindra, Prakrit text and Skt, chaya. 2) Chedasastra or Chedanavati, Prakrit text and Skt. chaya and notes. 3) Prayascittaculika of Gurudasa, Skt. text with the commentary of Nandiguru. 4) Prayasi citta grantha in Skt. verses by Bhattakalanka. There is a critical introductory note in Hindi by PT. PREMI. Edited by Pt. PANNALAL SONI, Bombay Samvat 1978, Crown pp. 16-172-12, Price Rs. 1/2/-.

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[ 6 ] * 19. MULACARA of Vattakera, part I: An ancient Prakrit text in Jaina Sauraseni Published with Skt. chaya and Vasunandi's Skt. commentary. A highly valuable text for students of Prakrit and ancient Indian monastic life. Edited by Pts. PANNALAL, GAJADHARALAL and SHRILAL, Bombay Samvat 1977, Crown pp. 516, Price Rs. 2/4/-- 20. BHAVASAMGRAHA-ADIH : This vol. contains the following works. 1) Bhavasamgraha of Devasena, Prakrit text and Skt. chaya. 2 ) Bhavasamgraha in Skt. verse of Vamadeva Pandita. 3) Bhava-tribhangi or Bhavasamgraha of Srutamuni, Prakrit text and Skt. chaya. 4) Asravatribhangi of Srutamuni Prakrit text and Skt. chaya. There is a Hindi Introduction with critical remarks on these texts by Pt. PREMI. Edited with an Index of verses by PT. PANNALAL SONI, Bombay Samvat 1978, Crown pp. 8-284-28, Price Rs. 2/4/-. 21. SIDDHANTASARA.ADI-SAMGRAHA : This vol. contains some twentyfive texts. 1) Siddhantasara of Jinacandra, Prakrit text, Skt, chaya and the commentary of Jnanabhusana, 2) Yogasara of Yogicandra Apabhrarsa. text with Skt. chaya. 3) Kallanaloyana of Ajitabrahma, Prakrit text with Skt. chaya. 4 ) Amotasiti of Yogindradeva, a didactic work in Sanskrit. 5) Ratnamala of Sivakoti. 6) Sastrasarasamuccaya of Maghanandi, a Sutra work divided in four lessons. 7) Arhatpravacanam of Prabhacandra, a Satra work in five lessons. 8 ) Aptasvarupam, a discourse on the nature of divinity. 9) Jnanalocanastotra of Vadiraja (Pomarajasuta ).

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[ 7 ] 10 ) Samavasaranastotra of Visnusena. 11) Sarvajnastavana of Jayanandasuri. 12 ) Paravanathasamasya-stotra. 13 ) Citrabandhastotra of Gunabhadra. 14 ) Maharsistotra (of Asadhara ). 15 ) Parsvanathastotra or Laksmistotra with Skt. commentary. 16 ) Neminathastotra in which are used only two letters viz. n & m. 17) Sankhadevastaka of Bhanukirti. 18 ) Nijatmastaka of Yogindradeva in Prakrit. 19 ) Tattvabhavana or Samayika patha of Amitagati. 20 ) Dharmarasayana of Padmanandi. Prakrit text and Skt. chaya. 21 ) Sarasamuccaya of Kulabhadra. 22 ) Amgapannatti of Subhacandra, Prakrit text and Skt. chaya. 23 ) Sruta vatara of Vibudha Sridhara. 24 ) Salakaniksepana niskasanavivaranam. 25 ) Kalyanamala of Asadhara. Pt. PREMI has added critical notes in the Introduction on some of these authors. Edited by PT. PANNALAL SONI, Bombay Samvat 1979, Crown pp. 32-324, Price Rs. 1/8/-. * 22. NITIVAKYAMRTAM of Somadeva : An important text on Indian Polity, next only to KautilyaArthasastra. The Sutras are published here along with a Sanskrit commentary. There is a critical Introduction by PREMI comparing this work with Arthasastra. Edited by PT. PANNALAL SONI, Bombay Samvat 1979, Crown pp. 34-426, Price Rs. 1/12/-. * 23. MULACARA of Vattakera, part JI : Prakrit text, Skt. chaya and the commentary of Vasunandi, see No. 19 above. Bombay Samvat 1980, Crown pp. 332, Price Rs. 1/8/

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24. RATNAKARANDAKA-SRAVAKACARA of Samantabhadra : With the Sanskrit commentary of Prabhacandra. There is an exhaustive Hindi Introduction by PT. JUGALKISHORE MUKHTAR, extending over more than pp. 300, dealing with the various topics about Samantabhadra and his works. Bombay Samvat 1982, Crown pp. 2-84-252-114, Price Rs. 2/-. 25. PANCASAMGRAHAH of Amitagati : A good compendium in Sanskrit of the contents of Gommatasara. Edited with a note on the author and his works by PT. DARBARILAL. Bombay 1927, Crown pp. 8-240, Price As. 13/-. 26. LATISAMHITA of Rajamalla : It deals with the duties of a layman and its author was a contemporary of Akbar to whom references are found in his compositions. There is an exhaustive Introduction in Hindi by Pt. JUGALKISHORE. Edited by Pt. DARBARILAL, Bombay Samvat 1948, Crown pp. 24-136, Price As. 8/-. 27. PURUDEVACAMPU of Arhaddasa: A Campu work in Sanskrit written in a high-flown style. Edited with notes by Pt. JINADASA, Bombay Samvat 1985, Crown pp. 4-206, Price As. 12/-. 28. JAINA-SILALEKHA-SAMGRAHA : It is a handy volume giving the Devanagari version of Epigraphia Carnatica II (Revised ed.) with Introduction, Indices, etc. by PROF. HIRALAL JAIN, Bombay 1928, Crown pp. 16-164-428-40, Price Rs. 2/8-.

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[ 9 ] 29-30-31. PADMACARITA of Ravisena: This is the Jaina recension of Rama's story and as such indispensable to the students of Indian epic literature. It was finished in A. D. 676, and it has close similarities with Paumacariu of Vimala (beginning of the Christian era ). Edited by Pt. DARBARILAL, Bombay Samvat 1985, vol. i, pp. 8-512; vol. ii, pp. 8-436; vol. iii, pp. 8-446. Thus pp. about 1400 in all, Price Rs. 4/8/-. 32-33. HARIVAMSA-PURANA of Jinasena I: This is the Jaina recension of the Krsna legend. These two volumes are very useful to those interested in Indian epics. It was composed in A. D. 783 by Jinasena of the Punnata-samgha. There is a Hindi Introduction by PT. PREMIJI. Edited by PT. DARBARILAL, Bombay 1930, vol. i and ii pp. 48-12-806, Price Rs. 3/8/-. 34. NITIVAKYAMRTAM, a supplement to No. 22 above This gives the missing portion of the Sanskrit commentary, Bombay Samvat 1989, Crown pp. 4-76, Price As. 4/-. 35. JAMBUSVAMI-CARITAM and ADHYATMAKAMALAMARTANDA of Rajamalla : See No. 26 above. Edited with an Introduction in Hindi by PT. JAGADISHCHANDRA, M.A., Bombay Samvat 1993, Crown pp. 18-264-4, Price Rs. 1/8/-. 36. TRISASTI-SMRTI-SASTRA of Asadhara : Sanskrit text and Marathi rendering. Edited by PT. MOTILAL HIRACHANDA, Bombay 1937, Crown pp. 2-8-166, Price As. 8/-.

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[ 10 ] * 37. MAHAPURANA of Puspadanta, Vol. I ADIPURANA (Samdhis 1-37) : A Jaina Epic in Apabhramsa of the 10th century A. D. Apabhramsa Text, Variants, explanatory Notes of Prabhacandra. A model edition of an Apabhramsa text. Critically edited with an Introduction and Notes in English by Dr. P. L. VAIDYA, M, A., D. Litt., Bombay 1937, Royal 8vo pp. 42.672, Price Rs. 10/ 37. (a). Ramayana portion separately issued Price Rs. 2.50 * 38. NYAYAKUMUDACANDRA of Prabhacandra Vol. I: This is an important Nyaya work, being an exhaustive commentary on Akalanka's Laghiyastyayam with Vivrti (see No. 1 above). The text of the commentary is very ably edited with critical and comparative foot-notes by Pt. MAHENDRAKUMAR. There is a learned Hindi Introduction exhaustively dealing with Akalanka, Prabhacandra, their dates and works, etc. written by Pt. KAILASCHANDRA. A model edition of a Nyaya text. Bombay 1938, Royal 8vo. pp.20-126-38-402-6, Price Rs. 8/-. 39. NYAYAKUMUDACANDRA of Prabhacandra, Vol. II : See No. 38 above. Edited by PT. MAHENDRAKUMAR SHASTRI who has added an Introduction in Hindi dealing with the contents of the work and giving some details about the author. There is a Table of contents and twelve Appendices giving useful Indices. Bombay 1941. Royal 8vo. pp. 20 +94 + 403-930, Price Rs. 8/8..

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[ 11 ] 40. VARANGACARITAM of Jata-Simhanandi: A rare Sanskrit Kavya brought to light and edited with an exhaustive critical Introduction and Notes in English by PROF. A. N. UPADHYE, M. A., Bombay 1938, Crown pp. 16+56 + 392, Price Rs. 3/-. * 41. MAHAPURANA of Puspadanta, Vol. II (Samdhis 38-80): See No. 37 above. The Apabhramsa Text critically edited to the variant Readings and Glosses, along with an Introduction and five Appendices by DR. P. L. VAIDYA, M. A., D. Litt., Bombay 1940. Royal 8vo. pp. 24+ 570, Price Rs. 10/-. 42. MAHAPURANA of Puspadanta, Vol. III (Samdhis 81-102): See Nos. 37 and 40 above. The Apabhramsas Text critically edited with variant Readings and Glosses by DR. P. L. VAIDYA, M. A., D. Litt. The Introduction covers a biography of Puspadanta, discussing all about his date, works, patrons and metropolis (Manyakheta). PT. PREMI'S essay 'Mahakavi Puspadanta' in Hindi is included here. Bombay 1941. Royal 8vo pp. 32+28+ 314, Price Rs. 6/-. 42. ( a ). HARIVAMSA portion is separately issued. Price Rs. 2.50. AJANAPAVANAMJAYA-NATAKAM and SUBHADRANATIKA of Hastimalla Two Sanskrit Dramas of Hastimalla (see also No. 3 above). Critically edited by PROF. M. V. PATWARDHAN. The Introduction in English is a well documented essay on Hastimalla and his four plays which are fully studied. There is an Index 43.

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[ 12 ] of stanzas from all the four plays. Bombay 1950. Crown pp. 8+68+120+ 128. Price Rs. 3/-. 44. SYADVADASIDDHI of Vadibhasimha : Edited by PT. DARBARILAL with Introductions, etc. in Hindi shedding good deal of light on the author and contents of the work. Bombay 1950. Crown pp. 26 + 32 +84 +80. Price Rs. 1.50. 45. JAINA SILALEKHA-SAMGRAHA, Part II (see No. 28 above) : The texts of 302 Inscriptions ( following A. Guerinot's order) are given in Devanagari with summary in Hindi. There is an Index of Proper Names at the end. Compiled by Pr. VIJAYAMURTI, M. A. Bombay 1952. Crown pp. 4+520. Price Rs. 8/-. 46. TAINA SILALEKHA-SAMGRAHA, Part III (see Nos. 23 & 45 above): The texts of 303-846 inscriptions ( following Guerinot's list ) is given in Devanagari with summary in Hindi compiled by PT. VAJAYAMURTI, M. A. There is an Index of Proper Names at the end. The Introduction by SHRI G. C. CHAUDHARI is an exhaustive study of inscriptions. Bombay 1957. Crown pp. 8+178 +5927-42. Price Rs. 10/-. 47. PRAMANAPRAMEYAKALIKA of Narendrasena ( A. D. 18th century): A Nyaya text dealing with Pramana and Prameya. The Sanskrit text critically edited by Pt. DARBARILAL. The Hindi Introduction deals with the author and a number of topics connected with the contents of this work. Bharatiya Jnanapitha Kashi, Varanasi 1961. Price Rs. 1.50.

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[ 13 ] 48. JAINA SILALEKHA SAMGRAHA, Part IV ( See Nos. 28, 45 & 46 ): It is in continuation to the previous three vols. In this vol. some six Hundred and fifty four inscriptions with their summary in Hindi are given. Compiled by Dr. V. JOHARAPURKAR. There is a Index of proper names at the end. The Introductions by Dr. Joharapurkar is an exhaustive study of the inscriptions. Granth No. 48. Crown pp. 34+ 506. First edition 1965, Price Rs. 71-. 49. ARADHANA-SAMUCCAVAHO-YOGASARASAMGRAHASCA : It is a Combined vol. of two small Sanskrit texts named Aradhana-Samuccaya of SRI RAVICANDRA MUNINDRA and Yogasara.Samgraha by SRI GURUDAS. Edited by Dr. A. N. Upadhye. Granth No. 49, First edition 1967. Crown pp. 60, Price Rs. 1/-. 50. SRNGARARNAVA CANDRIKA: It is an important work on Sanskrit Poetics by Vijayavarni, edited for the first time with English Introduction and Appendices by Dr. V. M. Kulkarni. Granth No. 50. Crown pp. 66 + 174. First edition 1969, Price Rs. 3). 51. SUDARSANACARITAM: It is a biography of Sudarsana Muni, the fifth Antaksta Kevalin of Mahavira by SRI VIDYANANDI. Edited with Hindi Introduction, etc. by Dr. H. L. Jain. Granth No, 51. Crown pp. 24+ 140, First edition 1970, Price Rs. 3/-. 52. JAINA SILALEKHASAMGRAHA Part V ( See Nos. 28, 45, 46 & 48 ) : It is in continuation to previous

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[ 14 ] four Vols. In this vol. some 375 inscriptions published after 1960, have been given. Compiled with Hindi summary, Introduction and word index by Dr. V. TOHARAPURKAR. Granth No. 52. Crown pp. 35 + 140, First edition 1971. Price Rs. 3/-. For copies please write toBHARATIYA JNA NAPITHA 3620/21 Netaji Subhash Marg, Delhi--6 (India).

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