Hemaraj Pandes Caurasi Bol

Author(s): Padmanabh S Jaini
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2
Catalog link: https://jainqq.org/explore/269051/1

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Hemaraj Pande's Caurāsī Bol
Padmanabh S. Jaini
In 1956, Professor Hiralal R. Kapadiya published an article called "Dikpata Caurāsī Bol [Pratyukti]: (84 Bol Vicāra) Rekhādarśana," describing the contents of an important metrical Hindi work by Upadhyaya Yasovijayji1. At the end of this text we learn that it is a refutation of the [Sitapata] Caurāsī Bol, i.e., Eighty-Four Points of Controversy between the Digambaras and the Śvetāmbaras, a composition by Hemaraj Pande :

हेमराज पांडे किये, बोल चुरासी फेर,
या विधि हम भाषा वचन, ताको मत कियजेर (१५८)
Professor Kapadiya informs us that he had asked a Svetambara monk Candanasagaragani to search for a manuscript of this Digambara work. A handwritten paper manuscript of it indeed was found in Surat and was identified as the original work of Hemaraj Pande. However, Professor Kapadiya received from Surat only the first four and the last five verses of this manuscript, which he reproduced in his article. At the end of the fifth verse the author's name appears as Kavi Hema, who composed it for the benefit of one Kaurapal in the city of Agra. Unfortunately, the Surat manuscript was never fully edited or published, and we hear nothing more about it.
My search in the catalogues of Jain bhandaras in Rajasthan, prepared by Dr. Kasturchand Kasliwal2, yielded several entries for this important manuscript. I am indebted to Mr. Subhash C. Jain of Jaipur who, with the kind help of Dr. Kasliwal, obtained for me a xerox copy of one of these manuscripts, together with correct readings of several obscure words in it. The manuscripts, listed as No. 320, has a total of 9 pages copied in Samvat 1723 (=A. D. 1666). Verse number 24 of this manuscript, which lists the 18 defects (dosas) that are absent in a kevalin in the Digambara tradition,

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Hemaraj Pande's Caurāsi Bol
375
appears as a quotation in Upādhyāya Yaśovijayjī's composition (verse no. 19). Thus it can be safely assumed that this work is identical with the one that formed the pūrva-paksa for the Svetārbara refutation.
The author of the Caurāsi Bol, Hemaraj Pande, is the same person who wrote the Hindi Pravacanasāra Bhasā Tikā called Bālāvabodha, published in the Pravacanasāra of Kundakunda, edited by Dr. A. N. Upadhyes. This work was completed in Agra in Samvat 1709 (=A. D. 1653) when Shah Jahan was on the throne of Delhi, We learn from a biography of Hemaraj, written by Dr. Kasturchand Kasliwal, that he was also the author of some 15 additional works, several in verse, including the Caurāsi Bol, which was completed in the same year as the Bālāvabodha".
At the end of his brief article, Professor Kapadiya had expressed a wish that these two texts should be edited, translated, and compared to arrive at a better understanding of these two ancient Jain traditions :
आम प्रस्तुत कृतिनुं अनेकविध महत्त्व होवाथी... ओनो विशेष प्रचार अने अभ्यास थवो घटे. आ माटे आ कृतिनुं समीक्षात्मक संस्करण तैयार करावी प्रकाशित करावु जोई. अमां पूर्वपक्ष तरीके हेमराज पांडेनी सितपट चौर्यासी बोल नामनी कृतिने स्थान आपq घटे. विशेषमा प्रस्तुत कृतिनो गुजराती अनुवाद पण आपको जोई. साथे साथे सामसामी अपायेली दलीलो केटली सबक अने प्राचीन छे ते दर्शावतुं जोईओ.
The present edition of Hemaraj Pande's Caurāsi Bol thus takes one more step in furthering a critical study of the manifold issues that separate the Digambara and the Svetārbara traditions. As is well known, two major issues, namely, kevali-bhukti (whether a kevalin, i.e., an Omniscient Being, partakes of food or not) and stri-mukti (whether a woman may attain moksa in that very life or not) dominate that debate. The Strīnirvana Kevalibhuktiprakarane, edited by Muni Jambuvijayjis, is a most comprehensive collection of original and commentarial material available on these two topics. This has facilitated a good amount of modern research, notably, an article entitled, "Food and Freedom : The Jaina Sectarian Debate on the Nature of the Kevalin," by Professor Paul Dundass, and my own book Gender and Salvation : Jaina Debates on the Spiritual Liberation of Women?. But the remaining issues are not less important and call for scholarly attention, Professor Kapadiya in his article takes note of some 27 major topics and puts together a longer list from the headings that appear in Upādhyāya Yaśovijayjī's "Pratyukti" published in the Gurjara Sahitya Sangrahas.

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376
Padmanabh S. Jaini
Jambu-jyoti
Hemaraj Pande's work contains eighty-four (caurāsī) points (bol) presented in a composition of ninety-one verses in varieties of Hindi meters. The number eighty-four seems to have been deliberately chosen by him to match with the eighty-four hundred thousand varieties of yonis into which a jīva may repeatedly be reborn in the course of samsāra (see verse no. 88). He is suggesting thereby that those who hold these views may not escape samsāra. In the absence of any prior Digambara work on this topic, we might assume that he himself drew up this list and composed his verses accordingly.
Upadhyāya Yaśovijayaji's refutation has one hundred sixty-one verses and yet his response seems to be limited to only some fifty-one topics. I list here in serial order the eighty-four points attributed by Hemaraj to the Svetămbaras. The Svetāmbara refutation does not follow the same order of items nor does it address all the points and hence is given in a separate
list.
A brief outline of the eighty-four disputed views (vădas) attributed to the Svetāmbaras by the Digambara śråvaka Hemaraj Pande [numbers refer to the verses] :
Introductory verses with a brief account of the beginning of the Svetāmbara sect during the time of ācārya Bhadrabāhu. (1-18)
1. The Kevalin partakes of food by morsel (kavala-āhāra). (19-24) 2. The Kevalin needs to answer the calls of nature (nīhāra). (25-27)
3. The Kevalin is subject to the suffering of disease (roga). (28)
4. The Kevalin may suffer attacks (upasarga), such as that which
happened to Mahāvīra at the hands of Gośāla (29)
5. The Jina (like Vardhmana) attends school although he possesses
avad hijñāna at the time of his birth'. (30-31)
6. The Jina, prior to abandoning the household, distributes gifts for
an entire yearl. (32)
7. The Jina gives up clothes at the time of his renunciation but Indra,
the King of Gods, places a length of cloth over his shoulder (devadūsya)2 (33)

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Hemaraj Pande's Caurasi Bol
377
8. In the absence of the ganadharas--the only human beings who can
interpret the divya-dhvani--the Jina (Mahāvīra) preached his first sermon to the gods only13. (The Digambara point seems to be that if this were the case, then it would be wasted as the gods could not take any vratas. They believe that the Jina maintained silence for sixty-six days until Gautama, the first ganadhara-to-be, appeared in the samavasarana.) 14 (34-35)
9. Mahāvira's mother (Trišalā) was not his natural mother because he
was conceived in the womb of the brahman Devānandāls. (36a)
10. The first Tirthankara. Adinātha, was born with a twin sister (yugaliya),
and they became husband and wife. (366)
11. In addition to his twin-wife, Adinātha married Sunandā, a second
wife, who had become a widow (i.e., vidhavā-vivāha)16. (37-38)
12. Mahāvīra was first conceived in the despicable family of a brahman.
(39) 13. By the orders of Indra, Harinegameśi transferred that foetus into
the womb of Trišalā and this is called (by the Svetämbaras) a miracle (acherä, i.e., āścarya)'7. (40-45)
14. The belief that only two Jinas, namely, Malli and Nemi, were
unmarried, while in fact there were five. (According to the Digambaras, Vāsupujya, Pārsva, and Mahāvīra were also kumăras, i.e., unmarried)
(45) 15. The belief that a Kevalin (for example, Bāhubali) would respectfully
greet another kevalin, like Rsabhal. (46-47)
16. A Kevalin like Mahāvīra unknowingly suddenly sneezed (which
suggests that the Kevalin's body still has impurities). (48) 17. Gañadhara Gautama paid respects to a non-Jaina mendicant [named
Khandaka]. (49-50) 18. A woman may attain mokṣa in that very life (stri-mukti). (51-53) 19. Tīrthańkara Malli was [not a man but]a woman. (54-58) 20. A yugala (male and female twins) born in the continent of] Hari
varsa was snatched by a heavenly being (deva) and brought to

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378 Padmanabh S. Jaini Jarnbu-jyoti the continent of Bharata where he made their bodies small (to suit the Bharata region, i.e, against the rule that a bhogabhumi person cannot come to the karmabhumis). (59) 21. They were anointed as king and queen in Mathura, where they ate meat and were reborn in hell (i.e., when in fact a person born in the bhogabhumi is reborn only in heaven). For this reason, the Svetambaras consider this a miracle (achera). They maintain that the lineage of the Haris (Harivamsa) derives from this family. (In the view of Digambaras, this story violates the rules pertaining to the twins born in a bhogabhumi). (60-64) 22. A muni does not break the aparigraha-mahavrata even when he keeps 14 requisites (upakaranas, such as patras for collecting food and water, clothes, blanket, and so forth). (65-67) 23. Kala is not a separate dravya. (68-69) 24. The ganadhara of Tirthankara Munisuvrata was a horse20. (70) 25. A muni may partake of meat under some special conditions. (70) 26. A muni should beg food from different houses and eat that food at his place of residence. (70) 27. It is not a sin if one beats up a person who reviles your doctrine. (70) 28. Bharata was Brahmi's brother, and yet he wanted to make her his wife. (71) 29. Bharata became a kevalin while still living in the household21. (71) 30. Draupadi was a virtuous wife but yet she had five husbands. (71) 31. A mendicant disciple attained kevalajnana while carrying his teacher (called Candarudracarya]on his shoulders. (72) 32. Mahavira was married22 (72) 33. Mahavira's son-in-law, called Jamali, disputed with him23. (72) 34. Kapila was a kevalin and yet he danced24. (72) 35. Vasudeva (the father of Krsna) had as many as seventy-two thousand wives. (73)

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Hemaraj Pande's Caurasi Bol 379 36. Bahubali was taller even than five bow-lengths. (73) 37. A muni may receive food from a member of the sudra caste. (73) 38. Heavenly beings (devas) can have conjugal relationships with human females. (73) 39. A woman called Sulasa produced thirty-two sons from one foetus25. (73) 40. The first Vasudeva called Triprstha was born from a nanati (?)26 (73) 41. Mahavira visited non-aryan regions. (74) 42. Mahavira preached to the mlecchas even in the fourth time period. (74) 43. There is no fault if a person who is fasting takes medicine. (74) 44. A cakravarti can have sixty-four thousand wives. (74) 45. The nudity of a Jina in the samavasarana remains invisible. (75) 46. The sky-cladness (i.e., nudity of a muni) is a cause for producing passions. (75) 47. A yati may keep a {walking) stick. (75) 48. A yati may have ear ornaments (doubtful reading). (75) 49. Marudevi (the mother of Jina Rsabha) attained moksa while riding on an elephant28. (75) 50. There is no fault if a weak muni takes food other than at the fixed times. (75) 51. A householder may attain kevalajnana without undergoing the formal act of renunciation. (76) 52. A person born as a candala may become a muni and attain moksa. (76) 53. It is acceptable to worship an ornamented image of the Jina.(76) 54. Moksa is possible without giving up clothes and ornaments. (77) 55. The sun and moon in their original form came to greet Mahavira. (77) 56. The Digambara list of the eighteen faults from which a Jina is free is changed into a different list. (For example : They do not consider a kevalin to be free from hunger and thirst.) (78)

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380 Padmanabh S. Jaini Jambu-jyoti 57. They also make changes in the list of thirty-four atisayas of a Tirthankara. (78) 58. Camara, the king of the Vyantaras, went to conquer the king of the Saudharma heavena9 (79) 59. Seeing his adamantine stick, Camara then came to take refuge at the feet of Mahavira. (79) 60. When a Jina attains nirvana, his body does not evaporate entirely like a lightning (contrary to the Digambara belief). (80) 61. If a householder sees a muni who is suffering from lust, he may offer a woman to him so that he does not abandon his mendicant life. (80) 62. Even the body of a kevalin can cause destruction of beings. (80) 63. When Mahavira died, the gods gathered together and worshipped his jawbone30. (81) 64. At the janma-kalyanaka of Mahavira, he shook Mount Meru (with his toe). (81) 65. There are only fourteen dreams, not sixteen (as the Digambaras hold), that foretell the birth of a Tirthankara31 (81) 66. Gangadevi lived for fifty-five thousand years. (82) 67. Cakravarti Bharata merely followed the ways of the world (i.e., he was unattached like a monk while still ruling his kingdom). (82) 68. There are not ninety-six bhogabhumis. (83) 69. There is no fault in taking water from a leather bag. (83) 70. There is no fault in taking a meal prepared with ghee kept in a leather bag. (83) 71. There is no fault in eating food that has become stale. (83) 72. There is no fault in eating a whole (sare ?) fruit. (83) 73. The goddess Nilanjana did not dance in front of Rsabha to make him renounce the world (doubtful reading). (84) 74. Vardhamana resolved while still in the womb of his mother that he would not renounce the world as long as his parents were alive32 (84)

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Hemaraj Pande's Caurasi Bol 381 75. Bahubali was born as a twin (yugala) (doubtful reading of lines 4 and 5). (84) 76. Nabhi and Marudevi were twins (yugala) and Rsabha was born to them. (85) 77. All yugalas have impurities in their bodies. (85) 78. All salaka-purusas (included in the list of sixty-three) have nihara (they respond to the calls of nature). (85) 79. There are not one hundred Indras, but only sixty-four Indras. (86) 80. There are only twelve abodes of heaven, and not more. (86) 81. The Yadavas, although they followed the path of the Jinas, partook of meat. (86) 82. A human being can go beyond the mountain called Manusottara. (86) 83. There are not twenty-four kamadevas. (86) 84. In the nine uppermost heavens, there is no minimum age limit (i.e., they all have the same age ?) [The last line of verse 87 is missing. The meaning of the third line is not clear.] (87) Concluding verses : These are the eighty-four points (corresponding, that is, leading to rebirth in] eighty-four hundred thousand yonis. Those who believe in these indeed are sporting in the ocean of samsara. (88) In the city of Agra, there lives the wise and learned Kaurapal. For his sake Kavi Hema composed this poem. (89) I have not composed this work with any grudge (against the Svetambaras]nor have I done this just to support my own view. This is a preaching consisting of truth. May it make good people happy. (90) May these words of mine, which reveal the truth, illuminate the hearts of all. May they tear the cover of darkness in the form of doubt. Let there be an increase of knowledge and happiness. (91) Thus ends the Caurasi Bol, the Eighty-Four Points of Controversy.

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382 Padmanabh S. Jaini Jambu-jyoti I give below a list of the items found in Upadhyaya Yasovijayji's [Dikpata] Caurasi Bol (Pratyukti] based on the headlines appearing in the Gurjara Sahitya Sangraha, vol. 1, pp. 572-597. (Numbers at the end refer to verses.) Introductory verses give an account of the origin of the Digambara sect in Vira-nirvana sarnvat 609, as narrated in the story of a muni called Sahasamalla, a disciple of acarya Krsna. (1-17) 1. The [Svetambara]list of the eighteen defects (dosa) that are not found in a Kevalin differs from that of the Digambaras. (18-19) 2. The Kevalin does eat food by morsel (kevali-bhukti). (20-23) 3. The Tirthankara's body has the same seven components (sapta-dhatus) as any other human being. (20-23) 4. The Kevalin is subject to 11 kinds of hardships (parisahas). (24-33) 5. The Kevalin's speech consists of articulated words. (34) 6. All salaka-purusas have nihara. (35-37) 7. Human beings may go outside the boundary of the Manusottara Mountain. (38-39) 8. Cakravarti Bharata attained kevalajnana while still in the state of a householder. (40-42) 9. Moksa is possible even of those possessing non-Jain mendicant insignia (anyalinga-mukti). (43) 10. It is possible for a woman, for example Malli-kumari, to attain moksa (strimukti). (44-47) 11. Even after becoming a kevalin, Bahubali greeted respectfully (vinaya) Jina Rsabha. (48) 12. Tirthankaras do indeed give gifts of wealth for an entire year prior to their renunciation. (48) 13. Kapila, a kevalin, danced (in order to convert five hundred thieves to the holy path of mendicancy as narrated in his story, and hence there is no fault in it]. (48)

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Hemaraj Pande's Caurasi Bol 383 14. Malli and Nemi were the only two Jinas who did not marry. (49) 15. Draupadi did marry all the five Pandava brothers. (50) 16. A muni should collect alms by going from house to house (and not take his meal standing in one house as is the custom among the Digambaras). (50) 17. It is proper to worship an image of a Jina with items such as musk (kasturi), etc. (51) 18. A naked image of a Jina is not auspicious; it is proper to worship an image of a Jina with ornaments. (52-53) 19. A Jina's nudity is not visible to anyone as Indra places an ambara (a piece of cloth) on his shoulder. (54) 20. The ganadhara Gautama did honor a parivrajaka, a mendicant of a non-Jaina order, for the sake of dharma. (55) 21. It is proper to make a sthapana of a Jaina monk (guru) in his absence similar to the image of a Jina. (56-57) 22. Satrunjaya is a holy place (tirtha). [This item is missing in the Digambara list.)(58) 23. A Jain monk may give initiation (diksa) and even preach a sermon (both of which are auspicious activities) while still maintaining the suddha-upayoga. (59-63) 24. Vasudeva (father of Krsna) had seventy-two thousands wives (i.e., more than a cakravarti. This is similar to Bahubali being stronger than Bharata). (64-65) 25. Jamali was the son-in-law of Jina Mahavira and he did start a wrong view (kumata, i.e., a nihnava). (66) 26. A disciple of Candarudracarya attained kevalajnana (while he was carrying his sick teacher on his shoulders). (67) 27. The vyavahara naya is as important as the niscaya naya. (68-76) 28. The dravyarthika and the paryayarthika nayas are equally important. (77-87)

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384 Padmanabh S. Jaini Jambu-jyoti 29. Time (kala) is not a dravya. (88-92) 30. Mahavira shook Mount Meru (with his toe) at the time of his janmakalyanaka. (93-94) 31. The ganadhara of Jina Munisuvrata was not a horse, contrary to what the Digambaras have alleged. (The true story is that a horse, a friend of the Jina in a former life, at the time of his death, received the teachings from him. He was reborn in heaven and he established an image of that Jina at Bhrgukaccha. That place came to be called Asva avabodha). (95 102) 32. The panca namaskara mantra consists of sixty-eight syllables. [This item is not found in the Digambara list.] (103-107) 33. The Tirthankara teaches in Ardhamagadhi. (108-109) 34. In the heavens the gods worship the jawbone of the Tirthankaras. (110) 35. One can attain moksa even if born in low families. (111-114) 36. There was the transfer of the embryo of Mahavira. (115) 37. The transfer of embryo does not result in Mahavira having two fathers. (116-121) 38. Bahubali having attained kevalajnana performed circumambulation (pradaksina) to the Jina Rsabha, a proper thing to do. (122-123) 39. Mahavira sneezed. (124) 40. The bringing of the yugaliyas to Mathura from Karivarsa to establish the Harivamsa is a form of achera. Such things do happen once in a while in the infinite time cycle. (125-129) 41. Camara arrived in the heavenly abode called Saudharma. (130) 42. Mahavira did wander in the non-aryan regions. (131) 43. Gods may have sexual relations with human females. (131) 44. The first preaching of Mahavira took place soon after his attaining kevalajnana--and not after a silence of sixty-six days as believed by the Digambaras. (132-136)

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Hemaraj Pande's Caurasi Bol 385 45. The mother of a Tirthankara witnesses only fourteen dreams--not sixteen as believed by the Digambaras. (137) 46. The thirty-four atisayas of a Tirthankara are correct as they are listed by the Svetambaras. (The Digambaras are wrong in including "absence of hunger" as an atisaya.) (138) 47. There is nothing wrong with taking water stored in a leather bag. (139) 48. It is not improper for a monk to receive food prepared from ghee that has been stored in a leather bag. (139) 49. Marudevi and Nabhi were twin brother and sister from whom Jina Rsabha was born. There is nothing improper in this considering the time when it took place. (140-141) 50. It is proper for a sadhu to keep patras for collecting food and water, clothes, and other requisites (upakaranas). (142-155) 51. The Jaina Agamas are indeed still in existence (a fact disputed by the Digambaras). (156-157) Concluding verses : Hemaraj Pande has composed Eighty-four Points (Caurasi Bol). Accordingly, we also have refuted them in this spoken language (bhasa). There are in the words of Digambaras a hundred more faults, but why waste time on them ? (158-159) Alearned person has faith in that which is truthful, while a fool delights in falsehood. But if he were to trust only the true words and keep the company of saints, he would surely enjoy unbroken happiness. Thus says the Vacaka (i.e., Upadhyaya) Jasa (i.e., Yasovijaya). (160-161) I give below a copy of the manuscript of Caurasi Bol (by Hemaraja Pande) described above without any emendations as only a single manuscript was available for this edition. Doubtful readings are indicated by (?).

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386 Padmanabh S. Jaini Jambu-jyoti चौरासी बोल (1) ॐ नमः सिद्धेभ्यः / छप्पय छन्द - सुनय पोष हत दोष मोक्ष मुख शिव पद दायक गण मणि कोष सघोष रोषहर तोष विधायक। एक अनंत सरूप सन्त वन्दित अभिनन्दित निज सुभाव परभाव भाव भासेइ अमंदित / / अविदित चरित्र विलसित अमित सर्व मिलित अविलिप्त तन / अविचलित कलित निज रस ललित जय जिन विदलित कलिलघन // 1 // इकतीसा सवैया नाथ हिम भूधर से निकसि गनेश चित्त भूपरि उतारी शिव सागर लौ धाई है। परमत वाद मरयाद कूल उन्मूलि अनुकूल मारग सुभाय ढरि आई है। बुध हंस सेइ पापमल कौं विध्वंस करै सुरवंश सुमति विकासि वरदाई है। सपत अभंग भंग उठे है तरंग जामैं ऐसी वानी गंग सरवंग अंग गाई है / / 2 / / दोहा सेतंबर मत की सुनी जिनते है मरजाद / मिलहि दिगंबर स्यों नहीं जे चौरासी बाद // 3 // तिन्ह की कछु संछेपता कहिए आगम जानि / पढत सुनत जिनिके मिटै संसै मत पहिचानि // 4 // संसय मत मैं और है अगनित कलपित बात / कौन कथा तिन्ह की कहै कहिए जगतविख्यात / / 5 / / चौपाई-- जगत रीति सौजे न मिलाही, कहे अछेरे जिनमतमाही / जाम कथा कही बहुतेरी, संसय उपजावन भव बेरी // 6 // तातै सेतंबर मत चाले, संसयमती जानि निरबले भद्रबाहु स्वामी के बारै, बारह वरस काल हुवसारै / / 7 / /

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Hemaraj Pande's Caurasi Bol 387 तहां भयो इनको अंकुरौ, क्रम क्रम बढत बढत हुवपूरौ / कहवति कौं यह जैन कहावै, भोजन सविस नाम ज्यौं पावै // 8 // जो नर नाहि वस्तु का खोजी, सो न सुमत अमृतरस भोजी। अंतरदृष्टि होइ घट जाकै, भेदबुद्धि परकासै ताकै // 9 // नोटया र॥१४॥ आकदुम्धू अर गोदुग्ध, इनमैं बडौ विवेक / एक घटावै दिष्टि की, तेज बढावै एक // 10 // कहा भयौ जौ पीत है, पीतल कनक न होइ / परगट करै निदग्ध लखि, मुगध न जानै सोइ // 11 / / कहत यथारथ सो लखै, जाकै होइ सुदिष्टि ! कहा लखै रवि कै उदय, जो नर अंध निकिष्टि // 12 // कहै सुनै कछ होत नहि, जाकै घट परकास। सोइ नर निज अक्ष सौं, लखै सुलक्ष विलास // 13 / / जौं कठोर पाषान परि, वरसै मूसलधार / तौ भी मेघ न करि सकै, कोमलता गुनसार // 14 // तावत ज्यौं प्रगट करै, अगनि सुदर्ब कुदर्छ / त्यौं ही बुध सत असत का, भेद कस्तु है सर्व // 15 // मँसि उठतु स्वान ज्यौं, दुर्जन सुनि सुनि बात / तौ भी सत्यारथ कहै सुधी सदा अवदात // 16 // कहा करै सविता पिता, सबही कौं सुख देइ / आधासीसी युक्त नर, सो दुख सहज लहेइ // 17 // यथारथ कल्पित कहै, जे नर अंध कुबुद्धि। बंधन करि भव वन भमहि, लहहि न कबहु न सुद्धि // 18 // वीतराग दूषनरहित, भूषन भूकुल (?) जास। जिस जग भूषन देव कै, कहहि अहार गरास / / 19 / / सवया इकतीसा केवली आहार करै मानत ही लागतु है दूषन अठारै महाप्रमाद मोहियै / / मोहकर्म नास कारि बीरज अनंत धारी ताहि भूख लगै ऐसे कहतन सोहिये / / भुंजत अनंत सुख भोजन सौं कौन काज

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388 Padmanabh S, Jaini Jambu-iyoti आदितके वंदे कहीं कहा दीप वोहियै / काह परकार ईस कौन कबल आहार जे कहे है तिन्हकै जग्यो है पा[प] कहिये // 20 // मोहनी करम नासै चेदनी को बल नासै विस के विनासै ज्यौं भुजंगम की हीनता / इंद्रिनि के ग्यान सौ न सुख दुख वेदै जहाँ वेदनी को स्वाद वेदै इंद्रीयी अधीनता / आतमीक अंतर अनंत सुख वेदै जहाँ बाहिर निरंतर है साता की अछीनता। तहां भूख आदिक असाता कहा बल करै विस कणिका न करै सागर मलीनता // 21 // देव मानसी कही अहार से तृपति होइ नारकीक जीवनि कौं कर्म कौं अहार है। नर तिर्यंच कै प्रगट कवला आहार एक इंद्री धारक के लेप को आधार है / / अंडे की विरधि होइ ओजाहार सेवन तै पंखी उर ऊषमा तै ताकी बढवार है। नोकर्मवर्गना को केवली कै है आहार थितिकारक है जो न सविकार है // 22 // दोहरा और जीव को लगत नहि, तनपोषक सुखदाइ / समय समय जगदीप कौं, लगें वरगना आइ / / 23 / / छपय क्षुधा त्रिषा भय दोष रोग जर मरणजनम मद मोह खेद परसेद नीद विस्मय चिंता गद रति विषाद ! ए दोष नहि अष्टदश जाकै केवलग्यान अनंत दरसन सुख वीरज ताकै नहि सपत धातु // सब मल रहित परमौदारिक तन सहित अंतर अनंत सुख रस सरस सो जिनेस मुनिपति सहित / / 2416 दोहरा जिहां आहार बनै नहीं, तहां कयौं होइ निहार / परगट दूषन देखि यै, इसमै कौन विचार // 25|| कलपि विकलपी कहतु है, और दोष विकराल ? निर्मल केवलिनाथ के, है निहार मलजाल // 26 / /

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Hemaraj Pande's Caurasi Bol 389 चौपइ जौ मुनि तपवी रिद्धि के धारी, गहत अहार ते न नीहारी / क्यौं करि सकल जगत के स्वामी, करै निहार अमलपदगामी // 27|| दोहरा जाकै देखि मिटै विकट घोर उपद्रव वर्ग ! दोष होइ ताकौं कहै रोग और उपसर्ग / / 28 / / सवैया इकतीसा कहै कोउ क्रोध साला (?) हुवौ है गोसाला मुनि तिनितेजोज्वालमाला छोडी परजलती। वीरके समोसरणि दाहे जिन दोइ मुनि ताकी झाल स्वामीहू को पहुची उछलती / / तहां भयो उपसर्ग नाही उषमा तै फिरि उदर की व्याधि लइ आमलो प्रज्वलती। परगट दोष जांनि तजै औसौ सरधान ज्ञानवान जिनिकै सुजोति जगी बलती / / 29 / / दोहरा जनमत ही मति श्रुति अवधि, तीन ग्यान घट जास। कहै पढ्यौ वट साल सों, वर्धमान गुनवास // 30 // कहै और सितवास सब (?) जब जिन होइ विराग / एक वरस लौ दान दे, अंत करै घरत्याग // 31 // जिन वैराग दसा धरत, त्याग सब पर भाव / कहा जानि आफ्नौ करों, पाछै दान बताव // 32 // धरै दिगंबर दसा जिन, पाछै अंबर आनि ! इंद्र धरै जिनकंधपरि, यह संसयमति मानि // 33 // चौपइ गनधर विना वीर की धनी निफल, खिरी न काहू मानी ! समकितव्रत का भया न धारी, कोउ तहां कहै सविकारी // 34 // दोहरा कै न खिरै जौ खिरै, तौ होइ सफल तहकीक ! खिरै फलविना जे कहै, तिनकी वात अलीक / / 35 / / अडिल्ल लोकनाथ सो जिनवर जाकौं पूत है, तिस माता स्यौ कहै और परसूत है। अदिनाथ कौ प्रगट कहतु है जुगलीया, तिनहींकौं फिरि कहै भए ते पतितिया // 36||

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390 Padmanabh S. Jaini Jambu-jyoti चौपड़ कहै जुगलीया कोउ मुंवौ ताकी तियन रंडापौ हुवौ ! सोई रिषभदेव धरि आनी, भई सुनंदा दूजी रानी // 37 // सोरठा करै न निंदित काज जो समानिक हौइ जन / क्यौं करि श्री जिनराज करै अकारज विधिकरन // 38|| कहै कोउ कहै कोउ रिषभ थौ विप्र तिसूं देवानन्द तिय ता गर्भि जिन वीर उतर्यो / दिन असी तिनिल (?) बस्यौ तिहां तब इंद्र सम? हीन जाति दुज कुल विषै महापुरुष अवतार जोगि नांहि तातै करौं और गरभ संचार // 39 // सोरठा कीयौ इन्द्र आदेस हिरनगवेषी देवको। कीधौ तास परवेस त्रिसला के तिनि गर्भ में ||40 // चौपड़ पहिलै गर्भ क्यों न हरि लीनौ, आसी दिन बीतै क्यों कीनौ / पहिलै कहा जानै हौ नाहीं, कहौ विचारि धारि मनमांहीं // 41 // अडिल दिज घरवासि सिद्धारथ घर जब संचरिउ / गरभ कल्यानक कहौ कहां जिन को कर्यो / / जौ दुज घरि तौ हौइ हीनता इसकी सिद्धारथ घरि कीया न बनै हदीस की // 42 // जौ दोनौ घरि तौ कल्यानक छह गनौ / जौ दोनौ कै नाहि तुछ पर्यो होलनौ / सीलभंग तौ होइ जिनेश्वरमात का जातै वीरज नांहि सिद्धारथ तात का // 43 // चौपइ जहां बात का नांहि निबेरी(रा), तहां कलपि करि कहै अछेरा / ऐसी बानी मूढ बखाने, दरसन मोहे लीन सरद्यानै // 44 // दोहरा पंच कुमार जिनेस है सत्यारथ मत मांहि / मल्लि नेमि एइ कुमर कहै दोइ अरु नांहि // 45 // तीर्थंकर जिन कौं नमै सामानिक जिन होइ / कहै बाहुबलि केवली नयौ(म्यौ) रिषभ के पाइ // 46 / /

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Hemaraj Pande's Caurasi Bol 391 सवैया इकतीसा अरिहंत पद वंदि वंदक सरूप मेरौ, ऐसे भाव परमाद गुनताइ बहे है। सातमी धरातै आगै आतमीक रस जागै, तहां वंद्यवंदक विभाव नाही रहे है। साधकदसा मै जहां बाधक है ऐसे भाव, तहां जिन जिन वंदै मंद कैसै कहै है। पूरन सरूपधारी वीतराग अविकारी, वंदनीक एकै मांनी ग्यानी सरदहै है // 47|| सवैया तेईसा केवलग्यानविषै जिनवीर कहे अनजान अचानक छींक्यौ। सो न बनै तब छींक उठै जब वात कफामय पित्त जीकौ // धातु विवर्जित निर्मल इ(ई) स सरीरविषै नही रोग रती को। छीक कलंक अडंकित अंकित सुद्ध दसा तहि दोष नहीं कौ // 48! अडिल तिरदंडी तापसी कुलंगी भेस रचै आवत सुनि जिन वीरनाथ उपदेसयौ(?) / गौतम स्वामी गधर व्रत धरै जैन कौं वाकी सनमुख गयौ भवाति सौं लेनको // 49 / / दोहरा अविरत सम्यकदरसनी, करै न कुमती मन / क्यों करि गनधर पूज्य पद, करै सुभ गति विधान // 50 // जाकी सोलहस्वर्ग से आगै नाही गम्य / तिस नारी को यौ कहै रम्यै(?) मोक्षपद रम्य // 51 // सवैया इकतीसा जाकै सब मलद्वार धारे है निगोद भा(?)र कबहूं न अविकार हिंसा तै रहतु है। सिथिल सुभाव लिए परपंच सब किए लाज कौ समाज(?) धरै अंबर बहुत है / / छट्ठा गुनथांन नांहि थिरता न ध्यान मांहि मास मास रितु ताहि संकता लहतु है। जगत विलंबिनी को हीनदसा लंबिनी को यातै ही नितंबिनी को मोख न कहतु है / / 52 / /

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392 Padmanabh S. Jaini Jambu-jyoti दोहरा मुकति कामिनी को रमै न कामिनि xxxxxx होइ(?) परगट ही देख // 53 // समयविरोधी देखीयै परगट चित न विचार / मल्लिनाथ जिन को कहै मल्लिकुमारि नारि // 54 // अडिल्ल-स्वर्गभूमि पाताललोक मै देखियो, नारी नायक सुनौ कहूं न विसेषियै / जगतबंधु अरिहंत देवपद को धरै, पर अधीन जो हीन निंद पद आचरै // 55 // चौपड़ जौं नारी कौं जिनपद मानौ, तौ ताकी प्रतिमा करि जानौ / पुरुष आकार एक ही बंदौ, नारीरूप क्यों न अभिनंदौ / / 56 // जौ नितंबिनी बन सोहै, कुचरूपादिक मंडित हो है। तौ लज्जा करि कामिनी रूपी, क्यौं करि जिनवर होहि अनूखी // 57 // दोहरा... जाके दरसत परसत रागादिक मिटि जाइ / तिस नररूपी ईस कौं वंदौ सीस नवाइ // 58 // चौपइ कहै युगल हरिखेत निवासी, काहू देव हौँ सविलासी / पूरब बैर जानि दुख दीनौ, अवगाहन करि छायौ कीनौ // 59 // सोइ भरतखंड फिरि आन्यौ, मथुरानगर राज दे मान्यौ। पापी करि तिनि मांस खवायौ, नरक नगर के पंथ चलायौ // 60 / / तिसके कुलि हरिवंस बखाने, सत्यारथ उपदेस न माने / जुगल सर्व ही सुरगतिगामी, नरक न सेवहि तिरियु(?) परिणामी // 61 / / दोइ कोस की तिसकी काया, सुर क्यौं करि लघु रूप बनाया। जौ तुम ईसहि अछेरा मानौ, तौ भी नाहि बनै मनि आनौ // 62 / / काल अनंत अनंत गए तै, एक एक ही युगल गहे / / सब हरिखेत भूमि का खाली, व्हैकै मिटै जुगल परनाली // 63 / / दोहरा--- सब गणती के युगल है घटे बढे नहीं कोइ / मरणकाल ही जुगल कैं आइ युगलीया होइ // 64 // राखत चउदह उपकरण मुनि की नाही दोष / परिग्रहत्यागदसा विषै करिहि परिग्रह पोष // 65 //

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Hemaraj Pande's Caurasi Bol 393 जहिं परमाणु समान नहि परिग्रह ग्रह को संच / तहां कही क्यों करि बनै वस्त्रादिक परपंच // 66 // सवैया इकतीसा काल पाय मैले होइ आसा होइ धोवन की धोयें नासै संसय में और भविस तारे(?) है। नास भये मांगने को त्रास होइ नासने के डरतें सुध्यान विषै थिरता विसारे है। देह दुति मंडन है ब्रह्मचर्य खंडन है जिनलिंग लंडन है तातै पट डारै है। संवर धरनहार अंबर से अविकार होइ को निरंबर दिगंबर ही धारै है // 67 // दोहरा समयादिक परजाय को काल हरषं(?) समुझाहि / काल अणू जाणै नही ते असंख्य जगमाहि / / 68|| छप्पय. काल अणू जौ नाहि समय तौ होइ कहो ते सुथिर / वस्तुविन नांहि नास उतपत्ति तहातै असन(?) जनम // जै होइहो उपर(?) - श्रम जगत में वृद्धि होउ परधान(?) / और क्षणभंगुरमत मै नहि सधै वस्तु सीमा चित्र(?) प्रल[य] जनम नास थिरभाव बिना थिरता निमित्त / समयादि की काल अणू जगि कहहि जिन // 69 // सवैया इकतीसा मानै जो मुनिसुव्रत को गनधर घौरौ भयौ काहू काज के निमित्त मांस मुनि गहे है। घरि घरि विहरि अन्न मांगि मांगि कहै मुनि थान आनि भोजन को लहै है।' निजमतनिंदक को ठौर मारै पाप नही निर्दय सुभाव धरि काहू की न सहै है / साची वात झूठी कहै वस्तु को न भेद लहै हठ रीति गहै रहै मिथ्या वात कहे है / / 70 / / भरत नै ब्राह्मी बहनि कहै नारी कोनी महासती दोष लाइ भववास चहै है। ग्रहवास वसतै ही केवली भरत भयौ आरसीकै मंदिर में मानि निरवहे है / /

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394 Padmanabh S. Jaini Jambu-jyoti द्रौपदी सती को कहै भइ पंच भरतारी अंधबंध भारीकरि संकट मै फहै है / / साची वात झूठी कहै वस्तु को न भेद लहै हठ रीति गहि रहै मिथ्यावात कहै है / / 71|| कोउ मुनि कंध परि पंथ मै गुरु कौ लिए चलें जात केवली भयो है सरहै है। कहै है जमाइ वीरनाथ कौ जमाली नामा वीर है कुमारी सुनि लरने को खहै है // कबक ध्रवक करि केवली कपिल नाचौ मूरख रिझावने को ऐसी मानि रहै है। सांची वात झूठी कहै वस्तु को न [भेदालहै हठ रीति गहि रहै मिथ्यावात कहै है // 72 / / छपय कहै बहुत्तरि सहस भइ वसुदेव बधूगन धनुष पंच सै उच्च बाहुबलि कहिहि धौँ तन / सूद्रजाति घरि असन करत मुनि दोष न पावै देवमनुष्यणी भोग भोगवै हि सुरत वधावै(?) // एक गरभ मांहि सुलसा धरै सुत बत्तीस बने नहि(?) पहिलै त्रिपिष्ट वसुदेव की नानति(?) उतपति मानहि // 73 / / मानै वीर विहार अनारज देस भूमि पर कहिहि मलेछ चतुर्थकाल सारे हुये(?) भरि(?) / देवलोक तै चारि कोस को कहि अवधारै प्राण जात व्रतभंग करत नहि पाप विचारै / / उपवास मांहि ओषध लभत व्रती न धारै दोष मल चौसठि हजार नारी राखै चक्रवर्ति धरि तन नवल(?) ||74 // समोसरण जिन नगन नांहि दीसै परवाने (?) अविक तन(?) नभवस्त्र राग कारन सरधानहि। लाठी राख जती कहे अरु कर्ण वधावहि(?) जग(गज) उपरि ही मुगति गइ मरुदेवि बतावहि / / नारी अगम्य दुरधर कठिन पंच महाव्रत पग धरहि / न हि लहहि दोषबलहीन मुनि वारवार भोजन करहि // 75 / / गीता छन्द दरवित्त कि क्रिया बिन भावलिंग गृहस्थ केवल पद धरे / चंडालादिक जाति तहि मुनि मुकति तनव(?) बसि करै / / आभर्ण सहित जिनेसप्रतिमा रागकारण मानते। अनमिल बखानहि और मानहि कलपना सरधान तैं / / 76 / /

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Hemaraj Pande's Caurasi Bol 395 साभरण बसन मुगति चाहै मानि परिग्रह हठ गहै। रवि चंद मंडल मूल आया वीर वंदन को कहै / / सासुती गति मरजाद मेटहिं सूर ससि को जानते / अनमिल बखानहि और मानहि कलपना सरधान तै // 77 // दूषन अठारह माहि बदलै कहै और सवारिकै। चौतीस अतिसय बदल केई गहहि और विचारिकै / जिनिम(?) तै विनासी सौं(?) लरहि मुनि दोष रंच न बानते(?) अनमिल बखानहि और मानहि कलपना सरधान तै / / 78 / / सोधरम सुरपति जीतने कौ चमर वितरपति गयौ / तसु वज्रदण्ड विलास पंडित कहिहि वीर सरनि भयौ / / कर पूषत(?) मरि गयै न खिरै युगल तनु परवान तै / अनमिल बखानहि और मानहि कलपना सरधान तै // 79 // निरबान होत जिनेस काया खिरै दामिनि बत ही / वर नारि दे थिर करै श्रावक देखि कामी मुनि कही / / केवली तनु तै जीवबध है कहै मत मदपान तै / अनमिल बखानहि और मानहि कलपना सरधान तै 80 // सुर मिले जिन दाढ पूजहि इंद्र जिन जब सिव गमै / जिन वीर मेरु अचल चलयौं जनम कल्यानक समै / / जिनजनम सूचक सुपन चौदह और नही मन आन तें। अनमिल बखानहि और मानै कलपना सरधान तै // 81 / / दोहा गंगा देबी स्यौ कहै पचपन्न वर्ष हज्जार / चक्रवर्ति भरतेस नै कियो लोग व्यवहार // 82 // अडिल्ल भोगभूमि छानवै न गनहि उछेदि कै, चर्म नीर मै दोष न लागै वेदि कै। घृत करि साधित वासी भोजनु लेतु है, सारे फल कौ भुंजत दोष न देतु है ||83!! सवया इकतीसा रिषभ विरागता निमित्त नीलंजना नृत्य मानै नही देव देवी की(?) कीनी विधान की। माता पिता जीवरौं विरागता कौं नाहि धरै वीर वर्धमान औसी गर्भवास आन की। बाहूबल की कहै कि युगल सरूप धारी हाड पूजै कौडे(?) थापि कहै परिवान को(?)। नाभि मरुदेवी के जुगल धरम मानतु है / तिनही जिन उतपत्ति सरधान की // 846

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396 Padmanabh S. Jaini Jambu-jyoti चौपड़ होहि जुगलीया सब मलधारी, कहै सलाका पुरुष निहारी / चौसठि इन्द्र न अधिके जाने, बारह देवलोक ही मानै // 85 / / जे जादौ (= यादव) जिन मारग पक्षी, तिनको कहै मांस के भक्षी / मनुज मानुषोत्तर के आगै, जाहै कहै न दूषन लागै // 86 // रोडक कहै नाही नाही काम चउवीस अरु नवै नवोत्तरे लघु समुद्र मान नाही। ऐरापति नर तजि खेत एक सों साठि माही [one line missing?-------||[87] / / चौरासी लख जोनि है ए चौरासी बोल / जै मानै ते मानि है भवसागर कल्लोल // 88 / / दोहा नगर-आगरा मैं वसै कौरपाल सग्यान ! तिस निमित्त कवि हैम नै कियें कवित्त परवान / / 89 // दोष भाव धरि नहिं कियो, कियो न निज मत पोष / सत्यारथ उपदेस यह, कर्यो सुजन संतोष // 90 // सत्यारथ वानी प्रगट, घटघट करौ उदोत / संयम(संसय) तिमिर पट[ल] फटौ, बढ्यौ ग्यान सुख होत // 91 / / इति चतुरासीतिर्बादः सर्व पाखंड... इति चौरासी बोल समाप्तः / / लिखतं स्वामी वेणीदास अवरंगावाद महि संवत् 1723 पोस सुदि पंचमी / यह पोथी का पत्र 9 अंक पत्र नव छै। या पोथी साह जो xxxxxx वाकी छै / / ग्रंथाग्रंथ संख्या !!....!!मुकाम सांगानेर मध्ये // Annotations : 1. Jain Satya Prakasa, vol. 21. I would like to thank Dr. John Cort for providing me with a copy of this article. 2. Kasturchand Kasliwal, ed., Rajasthan ke Jain Sastra Bhandaron ki Grantha-stict, ____ Jaipur 1957, part 2, entry # 320. 3. Pravacanasara of Kundakunda, ed. A. N. Upadhye, Rajacandra Jaina Sastramala, Agas 1964, pp. 105-106.

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Hemaraj Pande's Caurasi Bol 397 4. Kasturchand Kasliwal, Kavivar Bulakhichand Bulakidas, evam Hemaraj, Sri Mahavira Grantha Akadami, Jaipur 1983, pp. 205-228. 5. Strinirvana-Kevalibhuktiprakarane of Sakatayana, ed. Muni Jambuvijayji, Jaina Atmananda Sabha, Bhavnagar 1974. 6. Paul Dundas, "Food and Freedom: The Jaina Sectarian Debate on the Nature of the Kevalin." Religion, vol. 15, London 1985, pp. 161-198. See also P. S. Jaini, "Kevalibhuktivicara of Bhavasena : Text and Translation," Researches in Indian and Buddhist Philosophy : Essays in Honour of Professor Alex Wayman, ed. R. K. Sharma, Delhi 1993, pp. 163-178. 7. P. S. Jaini, Gender and Salvation : Jaina Debates on the Spiritual Liberation of Women, Berkeley 1991. 8. It may be noted here that Upadhyaya Meghavijaya (of the Tapagaccha, c. 1653. 1704), a contemporary of Upadhyaya Yasovijaya, in his Sanskrit Yuktiprabodha Svopajna-vytti has also responded to the eighty-four points raised against the Svetambaras by Hemaraj. This work appears not to have come to the attention of Professor Hiralal Kapadia. Hiralal Kapadiya, Gurjara Sahitya Sangraha, part 1, 1936, pp. 572-597. An earlier edition of this appears in Sri Prakarana-ratnakara, Nirnayasagara Press 1903, part 1, pp. 566-574. नव्याशाम्बरा वाराणसीयाः श्वेताम्बरगीतार्थेभ्यो व्याख्यानं श्रृण्वन्तोऽन्यजनस्य तच्छासनश्रद्धाविभंगाय चतुरशीति जल्पान्...चक्रुः, तन्निबन्धोऽपि कवित्वरीत्या हेमराजपण्डितेन निबद्धः / (p. 172 ff., published by Rishabhadeva Kesharimal Svetambara Samstha, Ratlam, 1928). 9. Helen M. Johnson, trans., Trisastisalakapurusacaritra, 6 vols., Oriental Institute of Baroda 1931-1962, vol. 6, p. 227. Henceforth TSPC. 10. TSPC, vol. 6, p. 33. In fact, however, according to Hemacandra, the Jina teaches grammar to Indra 11. TSPC, vol. 6, p. 37. 12. TSPC, vol. 6, p. 38. 13. TSPC, vol. 6, p. 125. 14. TSPC, vol. 6, p. 127. 15. TSPC, vol. 6, p. 25. 16. TSPC, vol. 6, p. 38-40. 17. TSPC, vol. 6, p. 26.

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398 Padmanabh S. Jaini Jambu-jyoti 18. TSPC, vol. 1, p. 326. 19. For the Digambara version of this story, see Harivamsa Purana of Jinasena, ed. Pannalal Jain, Delhi 1962, sarga 15, pp. 230-235. 20. TSPC, vol. 4, p. 86. 21. TSPC, vol. 1, pp. 376-378. 22. TSPC, vol. 6, pp. 34-36. 23. TSPC, vol. 6. pp. 193-195. 24. TSPC, vol. 6, p. 299. 25. TSPC, vol. 6, pp. 142-143. 26. TSPC, vol. 6, p. 10. He was born to an incestuous marriage of a king to his daughter. 27. TSPC, vol. 6, p. 84. 28. TSPC, vol. 1, p. 197. 29. TSPC, vol. 6, pp. 106-109. 30. TSPC, vol. 6, p. 352. 31. TSPC, vol. 6, p. 29. 32. TSPC, vol. 6, p. 28. DOO