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 Caurasi Bol Padmanabh S. Jaini In 1956, Professor Hiralal R. Kapadiya published an article called "Dikpata Caurasi Bol [Pratyukti]: (84 Bol Vicara) Rekhadarsana," 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] Caurasi Bol, i.e., Eighty-Four Points of Controversy between the Digambaras and the Svetambaras, a composition by Hemaraj Pande : hemarAja pAMDe kiye, bola curAsI phera, yA vidhi hama bhASA vacana, tAko mata kiyajera (158) 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 Caurasi Bol 375 appears as a quotation in Upadhyaya Yasovijayji's composition (verse no. 19). Thus it can be safely assumed that this work is identical with the one that formed the purva-paksa for the Svetarbara refutation. The author of the Caurasi Bol, Hemaraj Pande, is the same person who wrote the Hindi Pravacanasara Bhasa Tika called Balavabodha, published in the Pravacanasara 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 Caurasi Bol, which was completed in the same year as the Balavabodha". At the end of his brief article, Professor Kapadiya had expressed a wish that these two texts should be edited, translated, and compared to arrive at a better understanding of these two ancient Jain traditions : Ama prastuta kRtinuM anekavidha mahattva hovAthI... ono vizeSa pracAra ane abhyAsa thavo ghaTe. A mATe A kRtinuM samIkSAtmaka saMskaraNa taiyAra karAvI prakAzita karAvu joI. amAM pUrvapakSa tarIke hemarAja pAMDenI sitapaTa cauryAsI bola nAmanI kRtine sthAna Apaq ghaTe. vizeSamA prastuta kRtino gujarAtI anuvAda paNa Apako joI. sAthe sAthe sAmasAmI apAyelI dalIlo keTalI sabaka ane prAcIna che te darzAvatuM joIo. The present edition of Hemaraj Pande's Caurasi Bol thus takes one more step in furthering a critical study of the manifold issues that separate the Digambara and the Svetarbara 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 Strinirvana 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 Upadhyaya Yasovijayji'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 (caurasi) points (bol) presented in a composition of ninety-one verses in varieties of Hindi meters. The number eighty-four seems to have been deliberately chosen by him to match with the eighty-four hundred thousand varieties of yonis into which a jiva may repeatedly be reborn in the course of samsara (see verse no. 88). He is suggesting thereby that those who hold these views may not escape samsara. In the absence of any prior Digambara work on this topic, we might assume that he himself drew up this list and composed his verses accordingly. Upadhyaya Yasovijayaji'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 Svetambaras. The Svetambara refutation does not follow the same order of items nor does it address all the points and hence is given in a separate list. A brief outline of the eighty-four disputed views (vadas) attributed to the Svetambaras by the Digambara sravaka Hemaraj Pande [numbers refer to the verses] : Introductory verses with a brief account of the beginning of the Svetambara sect during the time of acarya Bhadrabahu. (1-18) 1. The Kevalin partakes of food by morsel (kavala-ahara). (19-24) 2. The Kevalin needs to answer the calls of nature (nihara). (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 Mahavira at the hands of Gosala (29) 5. The Jina (like Vardhmana) attends school although he possesses avad hijnana 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 (devadusya)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 (Mahavira) 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. Mahavira's mother (Trisala) was not his natural mother because he was conceived in the womb of the brahman Devanandals. (36a) 10. The first Tirthankara. Adinatha, was born with a twin sister (yugaliya), and they became husband and wife. (366) 11. In addition to his twin-wife, Adinatha married Sunanda, a second wife, who had become a widow (i.e., vidhava-vivaha)16. (37-38) 12. Mahavira was first conceived in the despicable family of a brahman. (39) 13. By the orders of Indra, Harinegamesi transferred that foetus into the womb of Trisala and this is called (by the Svetambaras) a miracle (achera, i.e., ascarya)'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, Vasupujya, Parsva, and Mahavira were also kumaras, i.e., unmarried) (45) 15. The belief that a Kevalin (for example, Bahubali) would respectfully greet another kevalin, like Rsabhal. (46-47) 16. A Kevalin like Mahavira unknowingly suddenly sneezed (which suggests that the Kevalin's body still has impurities). (48) 17. Ganadhara Gautama paid respects to a non-Jaina mendicant [named Khandaka]. (49-50) 18. A woman may attain moksa in that very life (stri-mukti). (51-53) 19. Tirthankara 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 caurAsI bola (1) OM namaH siddhebhyaH / chappaya chanda - sunaya poSa hata doSa mokSa mukha ziva pada dAyaka gaNa maNi koSa saghoSa roSahara toSa vidhaayk| eka anaMta sarUpa santa vandita abhinandita nija subhAva parabhAva bhAva bhAsei amaMdita / / avidita caritra vilasita amita sarva milita avilipta tana / avicalita kalita nija rasa lalita jaya jina vidalita kalilaghana // 1 // ikatIsA savaiyA nAtha hima bhUdhara se nikasi ganeza citta bhUpari utArI ziva sAgara lau dhAI hai| paramata vAda marayAda kUla unmUli anukUla mAraga subhAya Dhari AI hai| budha haMsa sei pApamala kauM vidhvaMsa karai suravaMza sumati vikAsi varadAI hai| sapata abhaMga bhaMga uThe hai taraMga jAmaiM aisI vAnI gaMga saravaMga aMga gAI hai / / 2 / / dohA setaMbara mata kI sunI jinate hai marajAda / milahi digaMbara syoM nahIM je caurAsI bAda // 3 // tinha kI kachu saMchepatA kahie Agama jAni / paDhata sunata jinike miTai saMsai mata pahicAni // 4 // saMsaya mata maiM aura hai aganita kalapita bAta / kauna kathA tinha kI kahai kahie jagatavikhyAta / / 5 / / caupAI-- jagata rIti sauje na milAhI, kahe achere jinamatamAhI / jAma kathA kahI bahuterI, saMsaya upajAvana bhava berI // 6 // tAtai setaMbara mata cAle, saMsayamatI jAni nirabale bhadrabAhu svAmI ke bArai, bAraha varasa kAla huvasArai / / 7 / /

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Hemaraj Pande's Caurasi Bol 387 tahAM bhayo inako aMkurau, krama krama baDhata baDhata huvapUrau / kahavati kauM yaha jaina kahAvai, bhojana savisa nAma jyauM pAvai // 8 // jo nara nAhi vastu kA khojI, so na sumata amRtarasa bhojii| aMtaradRSTi hoi ghaTa jAkai, bhedabuddhi parakAsai tAkai // 9 // noTayA r||14|| AkadumdhU ara godugdha, inamaiM baDau viveka / eka ghaTAvai diSTi kI, teja baDhAvai eka // 10 // kahA bhayau jau pIta hai, pItala kanaka na hoi / paragaTa karai nidagdha lakhi, mugadha na jAnai soi // 11 / / kahata yathAratha so lakhai, jAkai hoi sudiSTi ! kahA lakhai ravi kai udaya, jo nara aMdha nikiSTi // 12 // kahai sunai kacha hota nahi, jAkai ghaTa prkaas| soi nara nija akSa sauM, lakhai sulakSa vilAsa // 13 / / jauM kaThora pASAna pari, varasai mUsaladhAra / tau bhI megha na kari sakai, komalatA gunasAra // 14 // tAvata jyauM pragaTa karai, agani sudarba kudarcha / tyauM hI budha sata asata kA, bheda kastu hai sarva // 15 // ma~si uThatu svAna jyauM, durjana suni suni bAta / tau bhI satyAratha kahai sudhI sadA avadAta // 16 // kahA karai savitA pitA, sabahI kauM sukha dei / AdhAsIsI yukta nara, so dukha sahaja lahei // 17 // yathAratha kalpita kahai, je nara aMdha kubuddhi| baMdhana kari bhava vana bhamahi, lahahi na kabahu na suddhi // 18 // vItarAga dUSanarahita, bhUSana bhUkula (?) jaas| jisa jaga bhUSana deva kai, kahahi ahAra garAsa / / 19 / / savayA ikatIsA kevalI AhAra karai mAnata hI lAgatu hai dUSana aThArai mahApramAda mohiyai / / mohakarma nAsa kAri bIraja anaMta dhArI tAhi bhUkha lagai aise kahatana sohiye / / bhuMjata anaMta sukha bhojana sauM kauna kAja

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388 Padmanabh S, Jaini Jambu-iyoti Aditake vaMde kahIM kahA dIpa vohiyai / kAha parakAra Isa kauna kabala AhAra je kahe hai tinhakai jagyo hai pA[pa] kahiye // 20 // mohanI karama nAsai cedanI ko bala nAsai visa ke vinAsai jyauM bhujaMgama kI hInatA / iMdrini ke gyAna sau na sukha dukha vedai jahA~ vedanI ko svAda vedai iMdrIyI adhInatA / AtamIka aMtara anaMta sukha vedai jahA~ bAhira niraMtara hai sAtA kI achiintaa| tahAM bhUkha Adika asAtA kahA bala karai visa kaNikA na karai sAgara malInatA // 21 // deva mAnasI kahI ahAra se tRpati hoi nArakIka jIvani kauM karma kauM ahAra hai| nara tiryaMca kai pragaTa kavalA AhAra eka iMdrI dhAraka ke lepa ko AdhAra hai / / aMDe kI viradhi hoi ojAhAra sevana tai paMkhI ura USamA tai tAkI baDhavAra hai| nokarmavarganA ko kevalI kai hai AhAra thitikAraka hai jo na savikAra hai // 22 // doharA aura jIva ko lagata nahi, tanapoSaka sukhadAi / samaya samaya jagadIpa kauM, lageM varaganA Ai / / 23 / / chapaya kSudhA triSA bhaya doSa roga jara maraNajanama mada moha kheda paraseda nIda vismaya ciMtA gada rati viSAda ! e doSa nahi aSTadaza jAkai kevalagyAna anaMta darasana sukha vIraja tAkai nahi sapata dhAtu // saba mala rahita paramaudArika tana sahita aMtara anaMta sukha rasa sarasa so jinesa munipati sahita / / 2416 doharA jihAM AhAra banai nahIM, tahAM kayauM hoi nihAra / paragaTa dUSana dekhi yai, isamai kauna vicAra // 25|| kalapi vikalapI kahatu hai, aura doSa vikarAla ? nirmala kevalinAtha ke, hai nihAra malajAla // 26 / /

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Hemaraj Pande's Caurasi Bol 389 caupai jau muni tapavI riddhi ke dhArI, gahata ahAra te na nIhArI / kyauM kari sakala jagata ke svAmI, karai nihAra amalapadagAmI // 27|| doharA jAkai dekhi miTai vikaTa ghora upadrava varga ! doSa hoi tAkauM kahai roga aura upasarga / / 28 / / savaiyA ikatIsA kahai kou krodha sAlA (?) huvau hai gosAlA muni tinitejojvAlamAlA choDI prjltii| vIrake samosaraNi dAhe jina doi muni tAkI jhAla svAmIhU ko pahucI uchalatI / / tahAM bhayo upasarga nAhI uSamA tai phiri udara kI vyAdhi lai Amalo prjvltii| paragaTa doSa jAMni tajai ausau saradhAna jJAnavAna jinikai sujoti jagI balatI / / 29 / / doharA janamata hI mati zruti avadhi, tIna gyAna ghaTa jaas| kahai paDhyau vaTa sAla soM, vardhamAna gunavAsa // 30 // kahai aura sitavAsa saba (?) jaba jina hoi virAga / eka varasa lau dAna de, aMta karai gharatyAga // 31 // jina vairAga dasA dharata, tyAga saba para bhAva / kahA jAni Aphnau karoM, pAchai dAna batAva // 32 // dharai digaMbara dasA jina, pAchai aMbara Ani ! iMdra dharai jinakaMdhapari, yaha saMsayamati mAni // 33 // caupai ganadhara vinA vIra kI dhanI niphala, khirI na kAhU mAnI ! samakitavrata kA bhayA na dhArI, kou tahAM kahai savikArI // 34 // doharA kai na khirai jau khirai, tau hoi saphala tahakIka ! khirai phalavinA je kahai, tinakI vAta alIka / / 35 / / aDilla lokanAtha so jinavara jAkauM pUta hai, tisa mAtA syau kahai aura parasUta hai| adinAtha kau pragaTa kahatu hai jugalIyA, tinahIMkauM phiri kahai bhae te patitiyA // 36||

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390 Padmanabh S. Jaini Jambu-jyoti caupar3a kahai jugalIyA kou muMvau tAkI tiyana raMDApau huvau ! soI riSabhadeva dhari AnI, bhaI sunaMdA dUjI rAnI // 37 // soraThA karai na niMdita kAja jo samAnika haui jana / kyauM kari zrI jinarAja karai akAraja vidhikarana // 38|| kahai kou kahai kou riSabha thau vipra tisUM devAnanda tiya tA garbhi jina vIra utaryo / dina asI tinila (?) basyau tihAM taba iMdra sama? hIna jAti duja kula viSai mahApuruSa avatAra jogi nAMhi tAtai karauM aura garabha saMcAra // 39 // soraThA kIyau indra Adesa hiranagaveSI devko| kIdhau tAsa paravesa trisalA ke tini garbha meM ||40 // caupar3a pahilai garbha kyoM na hari lInau, AsI dina bItai kyoM kInau / pahilai kahA jAnai hau nAhIM, kahau vicAri dhAri manamAMhIM // 41 // aDila dija gharavAsi siddhAratha ghara jaba saMcariu / garabha kalyAnaka kahau kahAM jina ko karyo / / jau duja ghari tau haui hInatA isakI siddhAratha ghari kIyA na banai hadIsa kI // 42 // jau donau ghari tau kalyAnaka chaha ganau / jau donau kai nAhi tucha paryo holanau / sIlabhaMga tau hoi jinezvaramAta kA jAtai vIraja nAMhi siddhAratha tAta kA // 43 // caupai jahAM bAta kA nAMhi niberI(rA), tahAM kalapi kari kahai acherA / aisI bAnI mUDha bakhAne, darasana mohe lIna saradyAnai // 44 // doharA paMca kumAra jinesa hai satyAratha mata mAMhi / malli nemi ei kumara kahai doi aru nAMhi // 45 // tIrthaMkara jina kauM namai sAmAnika jina hoi / kahai bAhubali kevalI nayau(myau) riSabha ke pAi // 46 / /

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Hemaraj Pande's Caurasi Bol 391 savaiyA ikatIsA arihaMta pada vaMdi vaMdaka sarUpa merau, aise bhAva paramAda gunatAi bahe hai| sAtamI dharAtai Agai AtamIka rasa jAgai, tahAM vaMdyavaMdaka vibhAva nAhI rahe hai| sAdhakadasA mai jahAM bAdhaka hai aise bhAva, tahAM jina jina vaMdai maMda kaisai kahai hai| pUrana sarUpadhArI vItarAga avikArI, vaMdanIka ekai mAMnI gyAnI saradahai hai // 47|| savaiyA teIsA kevalagyAnaviSai jinavIra kahe anajAna acAnaka chiiNkyau| so na banai taba chIMka uThai jaba vAta kaphAmaya pitta jIkau // dhAtu vivarjita nirmala i(I) sa sarIraviSai nahI roga ratI ko| chIka kalaMka aDaMkita aMkita suddha dasA tahi doSa nahIM kau // 48! aDila tiradaMDI tApasI kulaMgI bhesa racai Avata suni jina vIranAtha upadesayau(?) / gautama svAmI gadhara vrata dharai jaina kauM vAkI sanamukha gayau bhavAti sauM lenako // 49 / / doharA avirata samyakadarasanI, karai na kumatI mana / kyoM kari ganadhara pUjya pada, karai subha gati vidhAna // 50 // jAkI solahasvarga se Agai nAhI gamya / tisa nArI ko yau kahai ramyai(?) mokSapada ramya // 51 // savaiyA ikatIsA jAkai saba maladvAra dhAre hai nigoda bhA(?)ra kabahUM na avikAra hiMsA tai rahatu hai| sithila subhAva lie parapaMca saba kie lAja kau samAja(?) dharai aMbara bahuta hai / / chaTThA gunathAMna nAMhi thiratA na dhyAna mAMhi mAsa mAsa ritu tAhi saMkatA lahatu hai| jagata vilaMbinI ko hInadasA laMbinI ko yAtai hI nitaMbinI ko mokha na kahatu hai / / 52 / /

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392 Padmanabh S. Jaini Jambu-jyoti doharA mukati kAminI ko ramai na kAmini xxxxxx hoi(?) paragaTa hI dekha // 53 // samayavirodhI dekhIyai paragaTa cita na vicAra / mallinAtha jina ko kahai mallikumAri nAri // 54 // aDilla-svargabhUmi pAtAlaloka mai dekhiyo, nArI nAyaka sunau kahUM na viseSiyai / jagatabaMdhu arihaMta devapada ko dharai, para adhIna jo hIna niMda pada Acarai // 55 // caupar3a jauM nArI kauM jinapada mAnau, tau tAkI pratimA kari jAnau / puruSa AkAra eka hI baMdau, nArIrUpa kyoM na abhinaMdau / / 56 // jau nitaMbinI bana sohai, kucarUpAdika maMDita ho hai| tau lajjA kari kAminI rUpI, kyauM kari jinavara hohi anUkhI // 57 // doharA... jAke darasata parasata rAgAdika miTi jAi / tisa nararUpI Isa kauM vaMdau sIsa navAi // 58 // caupai kahai yugala harikheta nivAsI, kAhU deva hau~ savilAsI / pUraba baira jAni dukha dInau, avagAhana kari chAyau kInau // 59 // soi bharatakhaMDa phiri Anyau, mathurAnagara rAja de maanyau| pApI kari tini mAMsa khavAyau, naraka nagara ke paMtha calAyau // 60 / / tisake kuli harivaMsa bakhAne, satyAratha upadesa na mAne / jugala sarva hI suragatigAmI, naraka na sevahi tiriyu(?) pariNAmI // 61 / / doi kosa kI tisakI kAyA, sura kyauM kari laghu rUpa bnaayaa| jau tuma Isahi acherA mAnau, tau bhI nAhi banai mani Anau // 62 / / kAla anaMta anaMta gae tai, eka eka hI yugala gahe / / saba harikheta bhUmi kA khAlI, vhaikai miTai jugala paranAlI // 63 / / doharA--- saba gaNatI ke yugala hai ghaTe baDhe nahIM koi / maraNakAla hI jugala kaiM Ai yugalIyA hoi // 64 // rAkhata caudaha upakaraNa muni kI nAhI doSa / parigrahatyAgadasA viSai karihi parigraha poSa // 65 //

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Hemaraj Pande's Caurasi Bol 393 jahiM paramANu samAna nahi parigraha graha ko saMca / tahAM kahI kyoM kari banai vastrAdika parapaMca // 66 // savaiyA ikatIsA kAla pAya maile hoi AsA hoi dhovana kI dhoyeM nAsai saMsaya meM aura bhavisa tAre(?) hai| nAsa bhaye mAMgane ko trAsa hoi nAsane ke DarateM sudhyAna viSai thiratA visAre hai| deha duti maMDana hai brahmacarya khaMDana hai jinaliMga laMDana hai tAtai paTa DArai hai| saMvara dharanahAra aMbara se avikAra hoi ko niraMbara digaMbara hI dhArai hai // 67 // doharA samayAdika parajAya ko kAla haraSaM(?) samujhAhi / kAla aNU jANai nahI te asaMkhya jagamAhi / / 68|| chappaya. kAla aNU jau nAhi samaya tau hoi kaho te suthira / vastuvina nAMhi nAsa utapatti tahAtai asana(?) janama // jai hoiho upara(?) - zrama jagata meM vRddhi hou paradhAna(?) / aura kSaNabhaMguramata mai nahi sadhai vastu sImA citra(?) prala[ya] janama nAsa thirabhAva binA thiratA nimitta / samayAdi kI kAla aNU jagi kahahi jina // 69 // savaiyA ikatIsA mAnai jo munisuvrata ko ganadhara ghaurau bhayau kAhU kAja ke nimitta mAMsa muni gahe hai| ghari ghari vihari anna mAMgi mAMgi kahai muni thAna Ani bhojana ko lahai hai|' nijamataniMdaka ko Thaura mArai pApa nahI nirdaya subhAva dhari kAhU kI na sahai hai / sAcI vAta jhUThI kahai vastu ko na bheda lahai haTha rIti gahai rahai mithyA vAta kahe hai / / 70 / / bharata nai brAhmI bahani kahai nArI konI mahAsatI doSa lAi bhavavAsa cahai hai| grahavAsa vasatai hI kevalI bharata bhayau ArasIkai maMdira meM mAni niravahe hai / /

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394 Padmanabh S. Jaini Jambu-jyoti draupadI satI ko kahai bhai paMca bharatArI aMdhabaMdha bhArIkari saMkaTa mai phahai hai / / sAcI vAta jhUThI kahai vastu ko na bheda lahai haTha rIti gahi rahai mithyAvAta kahai hai / / 71|| kou muni kaMdha pari paMtha mai guru kau lie caleM jAta kevalI bhayo hai sarahai hai| kahai hai jamAi vIranAtha kau jamAlI nAmA vIra hai kumArI suni larane ko khahai hai // kabaka dhravaka kari kevalI kapila nAcau mUrakha rijhAvane ko aisI mAni rahai hai| sAMcI vAta jhUThI kahai vastu ko na [bhedAlahai haTha rIti gahi rahai mithyAvAta kahai hai // 72 / / chapaya kahai bahuttari sahasa bhai vasudeva badhUgana dhanuSa paMca sai ucca bAhubali kahihi dhau~ tana / sUdrajAti ghari asana karata muni doSa na pAvai devamanuSyaNI bhoga bhogavai hi surata vadhAvai(?) // eka garabha mAMhi sulasA dharai suta battIsa bane nahi(?) pahilai tripiSTa vasudeva kI nAnati(?) utapati mAnahi // 73 / / mAnai vIra vihAra anAraja desa bhUmi para kahihi malecha caturthakAla sAre huye(?) bhari(?) / devaloka tai cAri kosa ko kahi avadhArai prANa jAta vratabhaMga karata nahi pApa vicArai / / upavAsa mAMhi oSadha labhata vratI na dhArai doSa mala causaThi hajAra nArI rAkhai cakravarti dhari tana navala(?) ||74 // samosaraNa jina nagana nAMhi dIsai paravAne (?) avika tana(?) nabhavastra rAga kArana srdhaanhi| lAThI rAkha jatI kahe aru karNa vadhAvahi(?) jaga(gaja) upari hI mugati gai marudevi batAvahi / / nArI agamya duradhara kaThina paMca mahAvrata paga dharahi / na hi lahahi doSabalahIna muni vAravAra bhojana karahi // 75 / / gItA chanda daravitta ki kriyA bina bhAvaliMga gRhastha kevala pada dhare / caMDAlAdika jAti tahi muni mukati tanava(?) basi karai / / AbharNa sahita jinesapratimA rAgakAraNa maante| anamila bakhAnahi aura mAnahi kalapanA saradhAna taiM / / 76 / /

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Hemaraj Pande's Caurasi Bol 395 sAbharaNa basana mugati cAhai mAni parigraha haTha ghai| ravi caMda maMDala mUla AyA vIra vaMdana ko kahai / / sAsutI gati marajAda meTahiM sUra sasi ko jAnate / anamila bakhAnahi aura mAnahi kalapanA saradhAna tai // 77 // dUSana aThAraha mAhi badalai kahai aura svaarikai| cautIsa atisaya badala keI gahahi aura vicArikai / jinima(?) tai vinAsI sauM(?) larahi muni doSa raMca na bAnate(?) anamila bakhAnahi aura mAnahi kalapanA saradhAna tai / / 78 / / sodharama surapati jItane kau camara vitarapati gayau / tasu vajradaNDa vilAsa paMDita kahihi vIra sarani bhayau / / kara pUSata(?) mari gayai na khirai yugala tanu paravAna tai / anamila bakhAnahi aura mAnahi kalapanA saradhAna tai // 79 // nirabAna hota jinesa kAyA khirai dAmini bata hI / vara nAri de thira karai zrAvaka dekhi kAmI muni kahI / / kevalI tanu tai jIvabadha hai kahai mata madapAna tai / anamila bakhAnahi aura mAnahi kalapanA saradhAna tai 80 // sura mile jina dADha pUjahi iMdra jina jaba siva gamai / jina vIra meru acala calayauM janama kalyAnaka samai / / jinajanama sUcaka supana caudaha aura nahI mana Ana teN| anamila bakhAnahi aura mAnai kalapanA saradhAna tai // 81 / / dohA gaMgA debI syau kahai pacapanna varSa hajjAra / cakravarti bharatesa nai kiyo loga vyavahAra // 82 // aDilla bhogabhUmi chAnavai na ganahi uchedi kai, carma nIra mai doSa na lAgai vedi kai| ghRta kari sAdhita vAsI bhojanu letu hai, sAre phala kau bhuMjata doSa na detu hai ||83!! savayA ikatIsA riSabha virAgatA nimitta nIlaMjanA nRtya mAnai nahI deva devI kI(?) kInI vidhAna kii| mAtA pitA jIvarauM virAgatA kauM nAhi dharai vIra vardhamAna ausI garbhavAsa Ana kii| bAhUbala kI kahai ki yugala sarUpa dhArI hADa pUjai kauDe(?) thApi kahai parivAna ko(?)| nAbhi marudevI ke jugala dharama mAnatu hai / tinahI jina utapatti saradhAna kI // 846

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396 Padmanabh S. Jaini Jambu-jyoti caupar3a hohi jugalIyA saba maladhArI, kahai salAkA puruSa nihArI / causaThi indra na adhike jAne, bAraha devaloka hI mAnai // 85 / / je jAdau (= yAdava) jina mAraga pakSI, tinako kahai mAMsa ke bhakSI / manuja mAnuSottara ke Agai, jAhai kahai na dUSana lAgai // 86 // roDaka kahai nAhI nAhI kAma cauvIsa aru navai navottare laghu samudra mAna naahii| airApati nara taji kheta eka soM sAThi mAhI [one line missing?-------||[87] / / caurAsI lakha joni hai e caurAsI bola / jai mAnai te mAni hai bhavasAgara kallola // 88 / / dohA nagara-AgarA maiM vasai kaurapAla sagyAna ! tisa nimitta kavi haima nai kiyeM kavitta paravAna / / 89 // doSa bhAva dhari nahiM kiyo, kiyo na nija mata poSa / satyAratha upadesa yaha, karyo sujana saMtoSa // 90 // satyAratha vAnI pragaTa, ghaTaghaTa karau udota / saMyama(saMsaya) timira paTa[la] phaTau, baDhyau gyAna sukha hota // 91 / / iti caturAsItirbAdaH sarva pAkhaMDa... iti caurAsI bola samAptaH / / likhataM svAmI veNIdAsa avaraMgAvAda mahi saMvat 1723 posa sudi paMcamI / yaha pothI kA patra 9 aMka patra nava chai| yA pothI sAha jo xxxxxx vAkI chai / / graMthAgraMtha saMkhyA !!....!!mukAma sAMgAnera madhye // 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. navyAzAmbarA vArANasIyAH zvetAmbaragItArthebhyo vyAkhyAnaM zrRNvanto'nyajanasya tacchAsanazraddhAvibhaMgAya caturazIti jalpAn...cakruH, tannibandho'pi kavitvarItyA hemarAjapaNDitena nibaddhaH / (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