Jain Agam Sahitya

Author(s): K R Chandra
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/001431/1

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jaina Agama sAhitya saMpAdaka: ke. Ara. candra M ain Education International |

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This publication is a collection of papers that are selected from those which were presented by scholars from all over India on the occasion of a Seminar organised in the year 1986 on the Jain Canonical Literature by the Prakrit and Pali Department of the School of Languages, Gujarat University, Ahmedabad with the financial aid of the U. G.C., New Delhi. In the present volume there is not merely a one sided study based on the Jaina Agama Sahitya only but one will find that a comparative study is made taking into account the Vedic and the Buddhist literature as well as the modern Science. In this way it is an important contribution to the Indological Studies. The topics that are covered by this book are tentatively as follows: The Soul, The knowledge, Extrasensory perception, Meditation and Selfobservation, Comparison of rules of conduct. Expiation and Atonement, Religious practices, Fruits of one's own deeds, Emancipation, etc. Jain Agamic texts and Upanisads, Poetics, Dramatics, Narratives, Allegory, Biography, Wise-sayings, etc. Antiquity and Chronology of Canonical texts, Problem of 'T' Sruti, Painting, Town-planning etc., etc. Thus this book is a good source of information about a variety of subjects therein the Jaina Agama Sahitya and it offers a genuine opportunity to scholars to work further on this ancient literature. K.R. Chandra Retd. Head of the Department, & Director of the Seminar

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vidyA vikAsa phaMDa, graMthAMka -9 zreSThI ka.lA. smAraka nidhi, graMthAka- 7 jaina Agama sAhitya Seminar on Jaina Agama saMpAdaka DaoN. ke. Ara. candra bhUtapUrva adhyakSa prAkRta-pAli vibhAga bhASA sAhitya bhavana gujarAta yunivarsiTI ahamadAbAda- 380009, prAkRta jaina vidyA vikAsa phaMDa ahamadAbAda - 380015.

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prakAzaka : DaoN. ke. Ara. candra mAnada maMtrI prAkRta 375 sarasvatI nagara ahamadAbAda - 380015 jaina vidyA vikAsa phaMDa prati 500 mUlya ru.100-00 I. sa. 1992 mukhya vitaraka : pArzva prakAzana nizApola nAkA, javerI vADa rilIpha roDa ahamadAbAda- 380001 mudraka :- dharaNIdhara prInTarsa zAhIbAga roDa ahamadAbAda- 380004.

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AbhAra isa grantha ke prakAzana-vyaya kA vahana zreSThI kastUrabhAI lAlabhAI smAraka nidhi bI. 11, nyU klaoNtha mArkeTa, ahamadAbAda- 1 ne kiyA hai etadartha hama ukta TrasTa evaM usake udAramanA TrasTiyAM zrI aravindabhAI narottamabhAI zrI AtmArAmabhAI bhogIlAla sutariyA zrI saMvegabhAI arvindbhaaii| zrI kalyANabhAI puruSottamabhAI phaDiyA evaM zrI ramezabhAI puruSottamabhAI zAha ke prati hArdika AbhAra prakaTa karate haiN| -prakAzaka

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MAAMINAR MER HTTE HARSEPTE S zreSThIvarya zrI kastUrabhAI lAlabhAI janmAI."sanional1894] ahamadAbAdasonal svargavAsa I. sana Pawelibrary.org...

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seTha zrI kastUrabhAI lAlabhAI (1894-1980) seTha zrI kastUrabhAI ke jIvana kAla kA vistAra unnIsavIM zatI ke aMtima dazaka se lekara bIsavIM zatI ke ATha dazakoM taka rahA / gujarAta ke zreSThI-varga kI paramparA ke aMtima stambha ke rUpa meM unhoMne nyAya-nIti evaM prAmANikatA ke sAtha apane vyAvasAyika AdarzoM kA nirvAha kiyA thaa| audyogika kSetra meM ve AdhunikIkaraNa kI prANapratiSThA karanevAle evaM yugapravartaka mAne jAte hai / kalA evaM zikSA ke kSetrameM bhI unakI dRSTi pragatizIla rhii| vyavasAyakSetra meM bhI nijI lAbha kI apekSA rASTra-hita kI bhAvanA hI unameM pramukha rhii| bhArata ke gine-cune udyogapatiyoM meM unhoMne prazaMsanIya sthAna prApta kiyA thA / videzI kaMpaniyoM ke sahayoga se unhoMne bhArata meM rAsAyanika raMgoMkA utpAdana prArambha kiyA aura apanI anokhI sUjha-bUjha se ve bhAratIya arthanIti ke AdhAra-staMbha bane / antarrASTrIya kSetra meM aneka vikaTa Arthika aura vyAvasAyika samasyAoM ko sulajhAne meM unakI viveka buddhi ko adbhuta saphalatA milI / vizva ke vastra udyoga ke itihAsa meM unakA nAma svarNAkSaroM meM likhA jAne yogya hai / apane udyoga-saMkula ke kisI bhI vyakti ke sukha-duHkha ke pratyeka prasaMga meM usakI pUrI madada karate the / yaha unake vyaktitva kI udAratA aura mAnavIya guNoM kI vizeSatA thii| unakA janma 19 disambara 1894 ko ahamadAbAda meM seTha zrI lAlabhAI. dalapatabhAI ke ghara huA jo suzikSita, saMskAra-sampanna aura samAja sevA kI bhAvanA se otaprota the| eka bAra lArDa karjana

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.. ne mAuMTa AbU ke dekhvADA ke zilpasthApatya se prabhAvita hokara unheM zAsakIya purAtatva vibhAga ke dvArA adhigRhIta karane kA prastAva rakhA, taba seTha lAlabhAIne seTha AnaMdajI kalyANajIkI peTI ke adhyakSa kI haisiyata se unakA virodha kiyA aura ATha-dasa varSoM taka aneka kArIgaroM ko kAma meM lagAkara yaha siddha kara diyA ki peDhI kI tarapha se mandiroM ke saMrakSaNa meM kitanI suvyavasthA hai| aneka vidyAlayoM, pustakAlayoM evaM saMsthAoM ke nirmAtA ke rUpa meM unakI udAratA kI suvAsa sampUrNa gujarAta meM phailI huI hai| unhoMne 1908 meM sammetazikhara para vyaktigata baMgalA banAne ke zAsakIya Adeza ko nirasta karavAyA thaa| ve jaina zvetAmbara kaoNnpharensa ke mahAmantrI bhI the| briTiza zAsanane unakI sevAoM kI sarAhanA kI thI aura unheM saradAra kA khitAba pradAna kiyA thA / seTha lAlabhAI ke sAta . sa tAne thIM, tIna putra aura cAra putriyA~ / zrI kastUrabhAI unakI cauthI saMtAna thI / pilA ke anuzAsana aura mAtA ke vAtsalya ke bIca ina sAtoM saMtAnoM kA lAlana-pAlana huaa| zrI kastUrabhAIne prAthamika zikSA nagarapAlikA dvArA saMcAlita eka zAlA meM prApta kI aura ve 1911 meM Ara.sI. hAIskUla se meTrikyulezana kI parIkSA meM uttIrNa hue| jisa samaya ve cauthI kakSA meM the usa samaya cala rahe svadezI Andolana kA unake citta para gaharA prabhAva par3A / meTrika ke pazcAt unhoMne gujarAta kaoNleja meM praveza prApta kiyA kintu kaoNleja-jIvana ke prathama chaH mahIne meM hI san 1912 meM pitAjI kA dehAnta ho jAne se mila kI vyavasthA meM apane bhAI kI sahAyatA karane ke lie unheM apanA adhyayana chor3a denA par3A / unhoMne apane cAcA ke mArga darzana meM apane hisse meM AyI

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(7) rAyapura mila meM TAimakIpara, sTorakIpara Adi se kArya prArambha kiyA aura bAda meM mila ke saMcAlana viSayaka sabhI kAryoM meM yogyatA arjita karake apanI tejasvI buddhi evaM kArya-kuzalatA se use bhArata kI prasiddha evaM agragaNya kapaDA-miloM kI zreNI meM lAkara rakha diyA / usake bAda azoka-mila, aruNa-mila, araviMda-mila, nUtana-mila, anilasTArca aura atula saMkula Adi aneka udyoga-gRhAM kI san 1921 se 1950 ke bIca sthApanA karake lAlabhAI-grupa ko deza ke agragaNya udyogagRhoM meM pratiSThita kara diyA / vyAvasAyika kAryo ke sAtha-sAtha kastUrabhAIne apane pUjya pitAjI kI taraha loka-kalyANa ke kAryoM meM bhI bar3e utsAha se bhAga liyA / san 1921 meM ahamadAbAda nagarapAlikA ke adhyakSa ke nirdeza se unhoMne aura unake anya bhAiyoMne nagarapAlikA kI prAthamika zAlA ko 50 hajAra kA dAna diyA thA / san 1921 ke disambara mAha meM jaba bhAratIya rASTrIya kA~gresa kA adhivezana ahamadAbAda meM huA taba paMDita motIlAla neharu ke sAtha unakA maitrI sambandha huaa| 1922 meM saradAra vallabhabhAI paTela kI salAha se ve bhAratIya saMsada meM mila mAlikoM ke pratinidhi ke rUpa meM cune gaye / 1923 meM jaba svarAja pakSa kI sthApanA huI taba ahamadAbAda tathA bambaI ke mila-mAlikoMkI ora se use pA~ca lAkha kA dAna dilavAyA thaa| saMsada meM vastra para cuMgI samApta karane kA prastAva kastUrabhAIne rakhA thA aura zAsana kI aneka vighna-bAdhAoM ke bAvajUda bhI use svIkAra karavA liyaa| svarAja pakSa ke sadasya nahIM hone para bhI kastUrabhAI ko paM. motIlAlajIne svarAja-zreSTha kI upAdhi pradAna kI thii| lambe samaya se cala rahe mila-majadUroM ke bonasa evaM vetana sambandhI vAda-vivAda ko nipaTAne ke lie san 1936 meM

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gA~dhIjI aura kastUrabhAI kA eka Ayoga banAyA gayA / prArambha meM donoM ke bIca matabheda utpanna ho gayA parantu anta meM donoM kisI eka vikalpa para sahamata ho gye| ina saba kAryo meM kastarabhAI kI nirbhIkatA, sAhasa aura yogyatA ke darzana hote haiN| san 1929 meM unhoMne jinevA kI majadUra pariSad meM majadUroM ke pratinidhi ke rUpa meM aura san 1934 meM udyogapatiyoM ke pratinidhi ke rUpa meM bhAga liyA thaa| svatantratA kI prApti ke bAda bhI isI prakAra ke aneka pratinidhi maNDaloM meM unhoMne bhAga liyA thA / ina saba prasaMgoM para deza ke hita ko hI sarvopari mAnakara ve videziyoM ke sAtha kI carcAoM meM vilakSaNa buddhi aura kuzalatA kA paricaya dete the / .: zikSA evaM saMskRti ke kSetra meM unakA yogadAna atyanta mahatvapUrNa rahA hai| ahamadAbAda kI ejukezana sosAyaTI ke Ayojaka ve hI the jisakI sthApanA san 1934 meM huI thii| nagara ke bhAvI zaikSaNika vikAsa ko lakSya meM rakhakara unhoMne 70 lAkha rUpaye vyaya karake cha sau ekaDa jamIna saMpAdita karavAI thI jisake pariNAmasvarUpa gujarAta vizvavidyAlaya kA bhavya aura vizAla saMkula astitva meM AyA / unake parivAra kI ora se ela. DI. ArTas kaoNleja, ela. DI. injinIyariMga kaoNleja tathA ela. DI. prAcya vidyA mandira ko lAkhoM rUpaye dAna meM diye gaye / vigata tIsa-tIsa varSo meM lAlabhAI dalapatabhAI parivAra TrasTa kI ora se do karoDa' pacahattara lAkha kA aura apane hI udyoga gRhoM kI ora se cAra karoDa kA dAna diyA gayA / kastUrabhAI ko zikSA ke prati kitanI ruci thI isakA anumAna unake ina saba kAryo se lagAyA jA sakatA hai| yadi aisA na hotA to

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aTIrA, pI. Ara. ela., lA.da. bhAratIya saMskRti vidyAmandira, inDiyana insTiTyUTa oNpha menejamenTa, skUla oNpha Arki Tekcara, nezanala insTiTyUTa oNpha DijAina aura vikrama sArAbhAI kamyuniTI senTara jaisI khyAtiprApta antarrASTrIya saMsthAe~ - ahamadAbAda meM kaise nirmita ho sakatI ! yaha udyogapati kastUrabhAI aura yuvA vaijJAnika DaoN. vikrama sArAbhAI ke saMyukta svapna kI hI siddhi hai| ___ bhAratIya saMskRti ke prati unake prema kA paricAyaka hai vizvavidyAlaya-saMkula meM sthita jahAja ke ramaNIya AkAra meM nirmita lA.da. bhAratIya saMskRti vidyAmandira jo san 1955 meM banakara taiyAra huA thA aura usakA udghATana bhArata ke prathama pradhAna mantrI zrI javAharalAla neharu ne san 1963 meM kiyA thA / muni zrI puNyavijayajI ne isa saMsthA ko 10,000 hastapratoM eva 7000 pustakoM kI atyanta mUlyavAna bheTa arpita kI thii| Aja isa saMsthA ke pAsa 33,000 ke prAyaH prakAzita granthoM evaM deza-videza kI saMzodhana patrikAoM kA evaM 70,000 ke prAyaH tADapatra aura kAgajakI pANDulipiyoM kA saMgraha hai| usameM se dasa hajAra pANDulipiyoM kI sUcI kendrIya sarakAra kI sahAyatA se evaM 7000 pANDulipiyoMkI sUcI gujarAta sarakArakI sahAyatA se prakAzita ho cukI haiN| adyAvadhi isa saMsthA kI ora se 125 ke lagabhaga grantha prakAzita ho cuke haiM / 4800 pANDulipiyoM kI TrAnsaperensI evaM do hajAra mUlyavAna hastapratoM kI mAikrophilma bhI kara lI gayI haiM / sAtha hI sAtha 1000 se adhika purAne saMzodhana patrikAoM ke aMka bhI saMgrahIta haiN| isa saMsthA dvArA ' saMbodhi' nAma kI saMzodhana patrikA prakAzita kI jAtI hai| abhI taka isake 18 aMka prakAzita ho cuke haiN| isa saMsthA meM citramaya tADapatrakI hastapratoM ke raMgIna phoToM kI

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(10) saMkhyA lagabhaga 4000 hai / yahA~ para lagabhaga 10,000 hastapratoM kI jeroksa kaoNpiyA~ upalabdha haiM jina kI patra-saMkhyA 46000 prAyaH ho gayI hai / isa sasthA kA mukhya AkarSaNa sAMskRtika saMgrahAlaya rahA hai| kasturabhAI evaM unake parivAra ke logoM kI ora se bheMTa meM dI gayI bahuta sI purAtAttvika vastuoM ko isa saMgrahalAya meM saMgrahIta kiyA gayA hai / sundara citra, kalAkRtiyA~, prAcIna vastra-AbhUSaNa, sajAvaTa kI vastue~, hastaprata (jinameM bArahavIM zatI kI citrayukta hastaprata bhI hai) Adi prAyaH cAra sau se adhika vastue~ isa saMgrahAlaya meM pradarzita haiM jo prAcIna bhAratIya jIvana aura saMskRti kI mohaka jhalaka prastuta karatI haiN| isa sAMskRtika saMgrahAlaya kA san 1983 meM eka naye bhavana meM sthAnAntaraNa kara diyA gayA thA jo aba lA. da. myujiyama ke nAma se suvikhyAta hai / purAne premAbhAI haoNla kA sthApatya kastUrabhAI ko kalA kI dRSTi se khaTaka rahA thaa| unhoMne lagabhaga chappana lAkha rUpaye kharca karake usakA nava saMskaraNa karavAyA jisameM battIsa lAkha kA dAna kastUrabhAI parivAra evaM lAlabhAI grupa ke udyoga samUha ne diyA / vikhyAta injIniyara lUI sAhabane kastUrabhAI ko kudaratI sUjha vAle injIniyara kahA thA / unhoMne apanI svayaM kI nigarAnI meM rANakapura, delavADA, zatraMjaya aura tAraM gAtIrtha ke mandiroM ke zilpa-sthApatya kA jo jIrNoddhAra karavAyA hai use dekhate hue lUI kA kathana sahI mAlUma par3atA hai / seTha AnandajI kalyANajI kI peDhI ke adhyakSa ke rUpa me unheAMne aneka jIrNa tIrthasthaloM kA kalAtmaka dRSTi se jIrNoddhAra karavAyA / unhoMne upekSita rANakapura tIrtha kA punaruddhAra karake use ramaNIya banA diyA / unhoMne bahuta hI parizrama uThAkara purAnI zilpa kalA ko punarjIvita kiyA / delavADA ke mandira ke nirmANa meM jisa jAti ke saMgamaramara kA upayoga huA hai usI jAti kA saMgamaramara

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(11) dA~tA ke parvata se prApta karane meM bahuta hI avarodha Aye the| kArIgarone jINeddhAra kA vyaya pacAsa rUpaye ghanaphuTa batAyA thA kintu usakA kharca baDhate-baDhate pacAsa ko jagaha do sau rupaye pratighanaphuTa AyA phira bhI pratikRti itanI sundara banI ki kastUrabhAI kI kalApremI AtmA prasanna ho gayI aura adhika vyaya kI unhoMne tanika bhI cintA nahIM kii| zatrujayatIrtha meM unhoMne purAne pravezadvAra ke sthAna para nayA dvAra banavAyA aura mukhya mandira kI bhavyatA meM avarodha karane vAle choTe-choTe mandira aura unakI mUrtiyoM ko bIca meM se haTavA diyA / jisa prakAra dharmadRSTi udghATita hote hI jIvana darzana ke kSitijoM kA vistAra hotA hai usI prakAra jIrNoddhAra ke bAda ina dharma sthAnoM ke kSitija bhI vistRta ho ge| eka amerikana yAtrI ne eka bAra kastUrabhAI se pUchA---- yadi kala hI ApakI mRtyu ho jAya to....! kastUrabhAIne sasmita kahA : mujhe Ananda hogaa| kintu bAda meM kyA ? bAda meM kyA hogA usakI mujhe cintA nahIM hai / ApakA kyA hogA usakA vicAra nahIM AtA hai kyA ! maiM punarjanma meM AsthA rakhatA huuN| usakA tAtparya ? jaina tattvajJAna ke anusAra Izvara jaisA koI vyakti vizeSa nahIM hai / pratyeka prANI aura maiM svayaM bhI Izvara kI sthiti ko pahu~ca sakate haiM arthAt mujhe mere caritra ko utanA U~cA le jAnA cAhiye aura yaha vizvAsa utpanna karanA cAhie ki maiM kramazaH usa pada ke lie yogya

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( 12 ) bana rahA hU~ / isa vicAradhArA meM mujhe AsthA aura gaurava haiM / usa sthiti taka kaise pahu~cA jA sakatA hai ? usake upAya bhI hamAre darzana meM batAye haiM :- satya bolanA cAhie, ghana ke prati mamatva nahIM rakhanA cAhie, hiMsA nahIM karanI cAhie, Adi / itane ucca Adarza zAyada hI dUsarI jagaha para dekhane ko mile / jaina dharma kyA hai ? satya to yaha hai ki jaina dharma eka dharma nahIM apitu jIvana jIne kI kalA hai jisakA AcaraNa karane se mAnava isI janma meM ucca AdhyAtmika sthiti ko prApta kara sakatA hai / kyA jaina dharma meM dhana-saMcaya na karane ko kahA gayA hai ? nahIM, usameM kahA gayA hai ki nizcita maryAdA se adhika dhanasampatti nahIM rakhanI cAhie / kyA Apane usakA vrata liyA hai ? nahIM, kintu svayaM prApta dhana kA kucha hissA sArvajanika kalyANa ke lie kharca karane kA merA niyama hai | dinAMka 8 janavarI 1980 ko kastUrabhAI bambaI meM bImAra paDe, DaoNkTara ne unake svAsthya ko dekhakara pandraha dina bistara meM hI ArAma karane kI salAha dI / kintu kastUrabhAI ne kahA mujhe ahamadAbAda le calo maiM vahIM ArAma karU~gA / DaoNkTara ne pratrAsa nahIM karane kI salAha dI kintu kastUrabhAI ke mana meM ahamadAbAda ke prati aisI AtmIyatA thI ki unhoMne apane aMtima dina ahamadAbAda meM hI bitAne kI tIvra icchA vyakta kI / unako becaina dekhakara DaoNkTara ne aMta meM ahamadAbAda jAne kI sammati dI / vedanA hone para bhI kastUrabhAI ke mukha para Ananda chA gayA / embyUlensa vAna dvArA sTezana lAe gaye /

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(13) dUsare dina subaha jaba ahamadAbAda pahuMce taba mana prasanna ho gayA, mAno sArI pIr3A samApta ho gayI ho, parantu 19 janavarI ko divyadhAma ke AmaMtraNa ko zAnti pUrvaka svIkAra kara unhoMne usake lie prasthAna kara diyaa| __ kastrabhAI mAnate the ki vyakti kI mRtyu se deza kA utpAdana rukanA nahIM cAhie / unake anusAra vyakti ko sahI zraddhAMjali to usakI bhAvanAnusAra kAma karake hI dI jAnI caahie| unhoMne spaSTa nideza diyA thA ki mere avasAna ke zoka meM eka bhI mila banda nahIM rahanI caahie| unake putroM ne unakI yaha icchA lAlabhAI grupa kI nau miloM ke sabhI karmacArI-gaNoM ko sUcita kara dI / ' kArya karo' ise seTha kA aMtima Adeza mAnakara sabhI karmacArI kAma para laga gaye / sArA ahamadAbAda zahara jinake zoka meM banda rahA vahIM unhIM kI mile usa dina kAryarata rahIM yaha eka apUrva ghaTanA thii|

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hamAre prakAzana bhAratIya bhASAoM ke vikAsa aura sAhitya kI samRddhi meM zramaNoM kA mahattvapUrNa yogadAna ke. Ara. candra, 1979. prAkRta hindI koza (pAiya-sadda-mahaNavA kI kiJcita parivartita AvRtti) ke. Ara. candra, 1987. ru. 120-00 English Translation of Kouhala's Lilavar-kaha Prof. S.T. Nimkar, 1988. Rs. 30-00 40-00 4. nammAyAsudarI-kahA (zrI mahendrasUrikRta), hindI anuvAda sahita, ke. Ara. candra, 1989. 5. ArAmazobhA rAsamAlA (gujarAtI) pro. jayanta koThArI, 1989 . jainAgama svAdhyAya (gujagatI) padmabhUSaNa paM. zrI dalasukhabhAI mAlavaNiyA, 1991 ru. 40-00 jaina dhama ciMtana (gujarAtI) padmabhUSaNa pa. zrI dalasukhabhAI mAlavaNiyA, 1991 8. prAcIna adhamAgadhI kI khoja meM ke. Ara. candra, 1991-92 mudraNAlaya meM9. paraMparAgata prAkRta vyAkaraNa kI samIkSA aura arddhamAgadhI ke. Ara candra ru. 32-00 10. madhyakAlIna gujarAtI zabda koza pro. jayanta koThArI 11. AcArAGga (prathama zrutaskadha), prathama adhyAya kA bhASika dRSTi se punaHsampAdana ke. Ara. candra (sampAdana kArya cAlU).

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Publisher's Note It is a pleasure to publish selected papers that were read at the seminar on the Jaina Agama Literature. The Seminar was held on 16th to 18th, October, 1986 with the financial aid granted by the UGC. It was organised by the Prakrit Department of the School of Languages, Gujarat Uni. versity. We are grateful to the UGC, for the aid and also to the Gujarat University for providing the necessary facilities. We are thankful to all those who presented papers and participated in the seminar, Thanks to Padmabhushan Pt. D. D. Malvania and Dr. H. C. Bhayani for the encouragement and support given by them. We are grateful to Shreshthi Kasturbhai Lalbhai Smarak Nidhi, its trustees and Shri Armarambhai Bhogilal Sutariya for financing this publication, On this occasion we remember Shri B. M. Balar, the President of our Society who has been always helpful and encouraging our academic pursuits. We are thankful to Shri Dharnendrabhai Kapadia of the Dharnidhar Printing Works and its workers for printing this book. Guru Purnima 14th July, 1992. K. R. Chandra

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viSaya-sUcI kramAMka pRSTha 1. AcArAMgameM sAdhanA ke sUtra AcArya tulasI 1-6 2. On the Antiquity and Original parts of the "Pundarika Adhyayana," Sutrakytanga ( II ) M. A. Dhaky 7-17 sthAnAMgameM jJAnacarcA jitendra bI. zAha 18-27 sthAnAMga, naMdI aura SaTkhaNDAgamameM atIndriyajJAna ke kendra tathA cakra pU. yuvAcArya aura grathitatra mahAprajJa . 28-35 The Concept of Atman in the Dr. N. M.. Bhagavati (Vlyahapannatti)-sutra Kansara 36-45 Allegory in English Literature and the Nayadhammakahao V. M. Doshi 46-54 The Dreadful Deterrents to the Jain Upasakas in the Uvasagadasao Dr. D. G. Vedia 55-63 A Comparative and Critical Note on Uvasagadasao and Ratna-karandaka _Dr. M. D. Sravakacara Vasantharaj 64-67 praznaNyAkaraNasUtrakI prAcIna viSaya-vastukI khoja DaoN. sAgaramala jaina 68-96 Vipakasutra : Some Prof. R. N. Chronological Considerations Mehta 97-104 rAjanIya sUtramAM nATayatava . ti 5 // 105-128 12. jaMbUdvIpaprajJapti aura DA. haranArAyaNa bhAgavatame RSabhacarita u, paMDayA 129-136 10.

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13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23 24. 25. 26. (18) bhagavatI ArAdhanA evaM prakIrNako meM ArAdhanAkA svarUpa Uttaradhyayana-sutra on Brahmanism uttarAdhyayana sUtra tathA dhammapadakI uktiyoM meM prApta sAmya uttarAdhyayana tathA manusmRti meM varNita sAdhu AcAra uttarAdhyayana sUtra meM kAvyatattva jainAgama evaM upaniSada : kucha samAnatAe~ anuyagaDhArasUtra : mULasUtra ke cUlikA sUtra vaidika dharmasUtragata yatidharma evaM jainAgamaMgata anagiridharma ke AcArakI tulanA prAyazcitta: svarUpa aura vidhi Moksopaya in Jain Canonical Literature and Principal Upanisads Agama sAhityame kRSNakathA tiloyapaNNatti meM prApta RSabhadevakI kucha tithiyA~ jaina bAgama, mahAbhArata ane bauddha. jAtakamAM maLatA draupadInA pAtranu tulanAtmaka adhyayana jaina Agama sAhitya meM kathAoM ke prakAra jinendrakumAra jaina 137-148 V. M Kulkarni 149-154 DaoN DaoN. prajJA ThAkara DaoN. mithileza kumArI mizra 164-169 bihArIlAla jaima 170-179 vaziSTha nArAyaNa sinhA 155-163 pri. khema paTela 189-193 Yashodhara Wadhawani ku. rItA biznoI 194-208 DaoN puSpalatA jaina 204-213 180-188 zAha nIlAMjanA esa. DaoN. jagadIzacandra jaina Shah 214-218 DaoN. kamaleza kumAra jaina 219-225 DaoN premasumana jaina 226-238 239-253 254-264

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(19) 20. S, S. Pokharna B, S. Pokharna J. S. Pokharna 265-277 A Quantitative Evidence to show that the Ancient Jain Acharyas might have perceived Elementary Particles of Matter through Extra Sensory Perception The Problem of the So-called T-Sruti in the MSS of Certain Early Jain Prakrit Texts Citrakala in Jain Canonical Literature Town Planning in the Jain Anga H.C. Bhayani 278-281 Lalitkumar 282-292 20. R.N. Mehta 293-304

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AcArAMga meM sAdhanA ke sUtra - AcArya tulasI, lADanU jaina Agama cAra bhAgoM meM vibhakta hai / unameM eka bhAga haiAcAra zAstra / AcArAMga AcArazAstrIya paramparA kA pratinidhi sUtra hai / ina zatAbdiyoM meM AcAra ke viSaya meM hamArA dRSTikoNa bahuta sakucita ho gayA hai| pAMca mahAvrata aura pAMca samiti kI ArAdhanA ko hI AcAra ke kSetra meM mAnyatA prApta hai| tIna gupti kI ArAdhanA usa kSetra se bahiSkRta jaisI ho gaI / AcArAMga sUtra meM guptitraya kI ArAdhanA ke aneka mahattvapUrNa nirdeza haiM / sAdhanA ke abhAva meM unake artha bhI vismRta ho gae / antardRSTi kA nirdeza antardRSTi kI sAdhanA ke binA nahIM pakar3A jA sakatA / antardRSTi ko jAgRta karane ke lie gupti kI sAdhanA bahuta Avazyaka hai / prastuta Agama meM mana, vacana aura kAyA kA nirodha karane vAle ko muni kahA gayA hai - "jassete logaMsi kammasamAraMbhA pariNAyA bhavaMti se hu muNI pariNNAyakamme "" / bhagavAn mahAvIra ne karmayoga aura karmatyAga donoM kA samanvita mArga nirUpita kiyA thA / unakI sAdhanApaddhati kA pramukha aMga haisaMvara karma kA nirodha | kintu vaha prathama caraNa meM hI saMbhava nahIM hai / pahale karma kA zodhana hotA hai, phira karma kA nirodha / pUrNa karmanirodha kI sthiti mukta hone ke kucha hI kSaNoM ke pUrva prApta hotI hai / kriyA meM jaise jaise Asakti aura kaSAya ke aMza ko kama kiyA jAtA hai| vaise vaise karma kA zodhana hotA calA jAtA hai / 1. AyAro 1/12 1 : Seminar on Jain Agama

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AcArAMga meM sAdhanA ke sUtra mAnasika ekAgratA ke lie vicaya dhyAna eka mahattvapUrNa prakriyA hai / prastuta Agama meM vicaya dhyAna ke aneka sUtra haiM / jaina darzana meM AtmA aura punarjanma kA siddhAnta svIkRta hai / pUrva janma kI smRti ke lie isa vicaya dhyAna kA prayoga kiyA jAtA thA 0 maiM kisa dizA se AyA hU~? 0 kyA pUrva se AyA hU~ yA pazcima se ? 0 uttara se AyA hU~ yA dakSiNa se ? 0 Urdhva dizA se AyA hU~ yA adhodizA se ? 0 maiM kauna hU~? 0 maiM kauna thA ? 0 maiM kyA hoUMgA? ina praznoM meM se kisI eka prazna ko lekara sAdhaka dhyAna meM baiTha jAtA aura mana ko usI samasyA meM kendrita kara detA / isa sAdhanA se use pUrva-janma kI smRti ho jAtI / loka-darzana bhI vicaya dhyAna kA eka prayoga hai / prastuta Agama meM kAma-vAsanA ke vijaya kA kevala upadeza hI nahIM hai, usake sAdhanAtmaka upAya bhI nirdiSTa haiM / kAma-vAsanA ke vijaya kA eka prayoga hai-- zarIra-darzana / zarIra ke tIna bhAga haiM (1) adhobhAga - nAbhi se noce / (2) UrzvabhAga - nAbhi se Upara / (3) tiryagbhAga ---- nAbhisthAna / prakArAntara se unake tIna bhAga ye haiM -

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AcArya tulasI, lADanU (1) adhobhAga- AMkha kA gaDDhA, gale kA gaDDhA, mukha ke bIca kA bhaag| (2) UrdhvabhAga-----ghuTanA, chAtI, lalATa, ubhare hue bhaag| (3) tiryagbhAga--samatala bhAga | zarIra ko samagra dRSTi se dekhane ke lie zarIra-vipazyanA kA nirdeza hai- "AyatacakavU logavipassI logassa ahobhAgaM jANai, uiDhaM bhAgaM jANai, tiriya bhAgaM jANai'' zarIra-vipazyanA kA artha hai-zarIra meM hone vAle sukha-duHkha Adi paryAyoM yA pariNamanoM kA anubhava karanA / bhagavAn mahAvIra ne apramatta rahane ke upAya batalAe / unameM zarIra ke paryAya aura saMvedanoM ko dekhanA mukhya upAya hai / jo sAdhaka vartamAna kSaNa meM zarIra meM ghaTita honevAlI sukha-duHkha kI vedanA ko devatA hai, vartamAna kSaNa kA anveSaNa karatA hai, vaha apramatta ho jAtA hai| yaha zarIra-darzana kI prakriyA antarmukha hone kI prakriyA hai / sAmAnyataH bAharakI ora pravAhita honevAlI caitanya kI dhArAko antara kI ora pravAhita karanekA prathama sAdhana sthUla zarIra hai / ima sthUla zarIra ke bhItara tejas aura karma-ye do sUkSma zarIra haiN| unake bhItara AtmA hai / sthUla zarIra kI kriyAoM aura saMvedanoM ko dekhane kA abhyAsa karanevAlA kramazaH tejasU aura karma zarIra ko dekhane laga jAtA hai| zarIra-darzana kA dRDha abhyAsa aura mana ke suzikSita hone para zarIra meM pravAhita honevAlI caitanya kI dhArA kA sAkSAtkAra hone laga jAtA hai / jaise jaise sAdhaka sthUla se sUkSma darzana kI ora Age bar3hatA hai vaise vaise usakA apramAda bar3hatA jAtA hai| 1. AyAro 2 / 125

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AcArAMga meM sAdhanA ke sUtra cUrNikArane isa kSaNAnveSaNako cAra kSaNoM meM vibhakta kiyA hai|' TIkAkArane prastuta sUtra kI jo vyAkhyA kI hai, vaha zarIra-vipazyanAvA eka mahattvapUrNa nirdeza hai| bhagavAn mahAvIra Uloka, adholoka aura madhyaloka meM dhyAna lagAkara samAdhistha ho jAte the / isase dhyAna kI tIna paddhatiyA~ phalita hotI haiM(1) AkAza-darzana, (2) tiryara-bhitti-darzana aura (3) bhUgarbha-darzana / AkAza-darzana ke samaya bhagavAn Urdhyaloka meM vidyamAna tattvoM kA dhyAna karate the / tiryaga-bhitti-darzana ke samaya ve madhyaloka meM vidyamAna tattvoM kA dhyAna karate the / bhUgarbha-darzana ke samaya ve adholoka meM vidyamAna tattvoM kA dhyAna karate the| 1. AcArAMgacUNi', pR. 165-66 "imassa ogaliyassa vigaho-sarIraM, tA teyAkammANi tadaMtaggatANi, Na veubdhiya ArAhagamma kalahAti, vuggahassa vA ayaM khaNeti, tattha khettakAlarijukammakhavaNA cattAri khaNA iti NivesakAlo ambisaNakAlI aNNesI, jaM bhaNitaM gavesati / " 2. AcArAMgavRtti, patra 185-"je imassa" ityAdi 'ya' ityupalabdhatattvaH 'asya adhyakSasya vizeSeNa gRhyate anenASTaprakAraM karma tadvetarazarIraviziSTaM bAhyendriyeNa gRhyata iti vigrahaH-audArikaM zarIraM tasya 'ayaM' vArtamAnikakSaNa evambhUtaH sukha duHkhAnyatararUpazca gata evambhUtazca bhAvItyevaM yaH kSaNAnveSaNazIlaH so'nveSI sadA apramattaH syAditi / " 3. AyAro 9|4|14-avi jhAti se mahAvIre AsaNatthe akuka kue jhnn| uDUDhamahe tiriya ca, pehamANe samAhimapaDigaNe || "AsaNe akukute jjhANa' jjhAti dhamma sukkaM vA, AsaNa ukkuDuo vA vIrAsaNeNa vA / akukuo NAma niccalo, davato sarIreNa niccalo bhAvao akukuo pasatthajjhANovagato jhiyAti, ki jhiyAti ? uDDhe ahe ya tiriyaM ca savvaloe jhAyati samita uDDhalora je bhAvA eva ahe vi tirie vi, jehiM vA kammAdANehi uDDha' gaMmati eva he tiriyaM ca, ahe saMsAra saMsAraheuca kammavipAgaM ca jhAti, evaM movakhaM mokkha heu' ca jhAta, mokkhasuhaM ca jjhAyati, pecchamANo AyasamAhi parasamAhi ca ahavA naannaadismaahiN|" -AcArAMgacUNi", pRSTha 324

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AcArya tulasI, lADanU zarIra-prekSA kI dUsarI paddhati hai-saMdhi-darzana / zarIra kI saMdhiyoM (joDoM) kA svarUpadarzana kara usake yathArtharUpa ko smjhnaa| zarIra asthiyoM kA DhAMcA mAtra hai, use dekhakara usase virakta honA / zarIra meM eka sau assI saMdhiyA~ mAnI jAtI haiM / caudaha mahAsaMdhiyA~ hai-tIna dAe~ hAtha kI saMghiyA~ -kandhA, kuhanI pahucA / tIna bAeM hAthakI saMdhiyA~ / tIna dAeM paira kI saMdhiyA~-kamara, ghuTanA, gulpha / tIna bAe paira kI saMdhiyA~, -eka gardana kI dhi, eka kamara kI saMdhi / ina saMdhiyoM ke darzana se zarIra kI vAstavikatA jJAta hotI hai| usakI murchA kA parihAra hotA hai - saMdhi vidittA iha macciehiM / ' zarIra prekSAkI tIsarI paddhati hai--zarIra kI azucitA ko dekhanA / eka miTTIkA ghar3A azuci se bharA hai, vaha azuci ubhara kara bAhara A rahI hai| vaha bhItara se apavitra hai aura bAhara se bhI apavitra ho rahA hai / yaha zarIra-ghaTa bhItara se azauca hai| isake niraMtara jharate hue srotoM se bAharI bhAga bhI azauca ho jAtA hai / yahA~ rudhira hai, yahA~ mAMsa hai, yahA~ bheda hai, yahA~ asthi hai, yahA~ majjA hai, yahA~ zukra hai / sAdhaka gaharAI meM paiThakara inheM dekhatA hai / dehAntara ke antarakA artha hai- vivara / sAdhaka antaroMko dekhatA hai| vaha peTa ke antara (nAbhi), kAna ke antara (cheda), dAe hAtha aura pArzva ke antara tathA bAe hAtha aura pAva ke antara, roma kUpoM tathA anya antaroMko dekhatA hai| isa antara-darzana aura vivaradarzana se usa zarIra kA vAstavika rUpa jJAta ho jAtA hai| usakI kAmanA zAnta ho jAtI hai| 1. AyAro 2 / 127

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AnArAMga meM sAdhanA ke sUtra paramadarzana', AtaMka darzana, samyaktva darzana, naiSkarmya darzana aura ananyadarzana - ye saba sAdhanA ke mahattvapUrNa prayoga hai / ye saba prekSA ke prayoga haiN| inakI abhyAsapaddhati chuTa gaI, isalie ye mAtra varNanAtmaka yA tathyAtmaka raha gae / 'visuddhimagga' aura vijJAna bhairava' ke sAtha unakA tulanAtmaka adhyayana kiyA jAe to inakA marma pakar3a meM A sakatA hai | dhyAna-paddhati kI vismRti ke kAraNa artha kI vismRti bhI ho gaI / usakA udAharaNa hai-'tivijja' zabda / cUrNi kAra ne 'tamhA tivijjo' isa pAThakI vyAkhyA 'vidvan' aura 'atividvan' ina do rUpoM meM kI haiM / TIkAkAra ne isakI vyAkhyA atividya aura atividvAn ina do rUpoM meM kI hai / ' bauddha paramparA ke anusAra 'tivijja' pada ke dvArA tIna vidyAoMkA grahaNa kiyA gayA hai (1) pUrva janmoMko jAnane kA jJAna / (2) mRtyu tathA janma ko jAnane kA jJAna / (3) cittamaloM ke rUpa ko jAnane kA jJAna / isa prakAra aneka prakaraNa haiM, jahA~ artha aura tAtparya kI vismRti huI hai| unakA anusandhAna karanA bahuta Avazyaka hai / isase sAdhanA ke nae AyAma khuleMge aura Agama sAhitya adhika upayogI tathA jIvanavikAsa meM adhika sahayogI bana skegaa| 1. AyAro 3 / 38 2. AyAge / 33 3. AyAne 3 / 28 4. AyAro 3 / 35. 5. AyAro 2 / 173 6. AcArAMga cUNi, pR. 111 "vijja tti he vidvan / ahavA ativijja ! " ___A0 cU0, pR0 113 - " tamhA verauvaramA vidvan" AcArAMgavRtti, patra 144 " tasmAd jAtivRddhisukhaduHkhadarzanAdatIva vidyAtattvaparicchettrI yasyAsAvatividyaH saH 'parama' mokSa jJAnAdikaM vA tanmArga jJAtvA samyaktvadarzI san pApa na kroti"| AcArAMgavRtti, patra 145-'tasmAd atividvAn' /

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ON THE ANTIQUITY AND ORIGINAL PARTS OF THE "PUNDARTKA ADHYAYANA", SUTRAKRTANGA (11) M. A. DHAKY The seven appendices forming Book II of the second angawork Sutraksta, by and large happen to he not only fairly ancient; they are also interesting from various research stand-points. Of these the first adhyayana entitk d "Pundarika" is in part more ancient than the remaining six. It apparently has not been analysed or studied in depth notwithstanding its admissibly good translations in English and in Gujarati (and now also in Hindi) are for some years available. The "Pundarika-adhyayana"2 in its present shape is the result of three major efforts and hence three distinct strata correspondingly of three separate periods. Its oldest and hence the original part is represented by the opening sutras 638-643, comparable in antiquity to some of the relatively older parts of Book I of the Araranga The Pundarika chapter pertains to an allegory of a lotus pond (puskarani) full of white lotuses (pundarik is) of which the taller, larger and the most magnificent grown at the central area of the pond is the main focus, the motival maxim, around which the repetitious phrases of the text in very archaic style are made to revolve. As the allegorical essence purports, four presumptuous persons coming in turn from four cardinal directions, and each wanting to get the great central lotus, attempied to reach it by entering into the pond and each in his own turn got stuck in the mud, even as each one had condemned his predecessor as ignorant, inefficient, etc., claiming, of course, the opposite for himself. The fifth one, a genuine samaritan (bhikkhu), who came from the inter

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On....... Pundarzka Adhyayana mediate direction, and who knew how to get it, while staying at the bank, commanded the lotus to fiy up (and fall into his hands) and there the lotus responded ! (See here the appended original text)) The succeeding two sutras (644-645), in point of fact, represent not the text proper but probably an early niryukti or commentary which ascribes the lotus-pond allegory as well as the exposition of its metaphorical meaning to "Samana Bhagavam Mahavira" himself. By style and construction, motivation and phrasing this part seems younger than the preceding textual part by about a couple of centuries. In this part Mahavira is reported to have explaincd the allegory by saying that the world ( loka ) signifies the pond (puskarani); deeds (karma) represent (pond's) water and worldly pleasures (kama-bhoga), mud (seta). The people at large ( jana-janapada) are the lotuses and the king (raya) is that centrally situated great lotus (ege maham paumavara-pundarika). The four men (catrari purusah) stand for four different creeds (anya-tirthas), the monk (bhikkhu) the genuine Law (dharma), the bank of the pond (tira) charmatirtha and the words (uttered by the monk) dharma-katha; while the "flying up" of the central great) loius is liberation (nirvana). The Acaranga Book I (particularly its Chapters 1-6) contains the main maximic and aphorismic phrases and statements of Mahavira (together with the short and archaic explanatory summaries thereof, partly perhaps by an apostle, ganadhara, and partly by Arya Bhadrabahu) and it may thus collectively date from c. B. C. 500-300. The oldest part of the Pundarrika-adhyayana, by comparison and by virtue of its language as well as cadence and style, almost approaches that hoary antiquity and in any case does not seem later than c. B. C. 300-200. In point of fact, inside the bulk of the Kathanuyoga class of texts in the canon (where the paragraphs usually start with 'tale nam se', 'tise nam se', etc), the Pundarika-text by its archaic style, feel, phrasing, and content seems by far the oldest known up-to-date.

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M. A. Dhaky Jina Mahavira seemingly was fond of allegories and riddles as revealed from the earliar portions of the Acaranga; and the Pundarika-allegory is strongly reminiscent of his personal style, verve, predilection, and peculiar mannerism. So, it is to all seeming a genuine fragment of a text which for its content can be referred back to Mahavira. As for the choice of expressions and words in this archaic part, it is parallaled not only in the Acaranga (I. 1)* but also in the Sutrakstanga, in its "Mahavira-stava' (I. 6) (c. 20dIst cent. B. C):5 The Niryukti that in sequence follows the older original text is positively younger in style, mannerism, and idiom. This commentarial part may have been added by way of clarification of the main allegorical text sometime in c. 1st cent. B. C.-A. D. While it offers fairly plausible, indeed admissible interpretation of several connected metaphors in the older text, it has failed to produce convincing explanation of the word pundarika itself. It likens it, of course wrongly, to a king' (for the central) and to the 'subjects' for the other (surrounding) smaller lotuses. But why must the king "fiy up"? Why do the followers of other creeds desire and attempt to possess the pundarika if it is just a metaphor for a 'king'? (Surely these were not the pre-medieval and medieval times when pontiffs of different religions did not disdain royal patronage, in fact they often, and jealously, vied with one another for getting it. The commentary's calling the "fiying up" of this central lotus as "nirvan," is one other fallacy. For the central lotus itself, as far as it can be guessed, was intended to represent nirvana. And "flying up" of the lotus seems sensibly to symbolise the process of attainment of liberation. The main text in point of fact refers to each person as desiring "to uproot and pluck (unnikhissami), the central white lotus" which would imply that each one of differing creed was hoping and trying for attaining nirvana through his own individual path, but failed. The monk, believably of Nirgrantha persuation in this context, was the only soul who had followed the right path, the genuine law (dhamma). The other lesser lotuses possibly are intended to stand for attractive siddhi-rewards, but not the much coveted singular, ultimate achievement, release from the cycles of births and deaths, 6

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10 On....... Pundarika Adhyayana The third stratum of the text embodying sutras 646-693, intended to enlarge upon the preceding shorter commentary, is the thickest and apparently is a conglomerate of several partly relevant or distantly and derivatively relaicd passages of varying lurgths, some even seeming extraneous. The central idea of those few passages, which alone seem relevant (and among themselves consistent), are those which clarify the 'creeds' or 'schools of thinking' represented by the " four purusas " and the refutation of their beliefs on a primary level. But there are 100 many other passages, which the compiler (and possibly also interpolators) had thought to have an explanatory bearing on what the niryukti part had to say. In the process, passages from varied sources, of diffc rent dates and of differing stylistic consistencies are all huddled up together. Some of these passages (651, 680) are from as ancient a source as the Acaranga I (203, 132); and a few others in a style with an early look are 668, 673, and 674. The bulk of the rest may have been composed and next compiled in the first two centuries of the Christian Era.? The illustrious Digambara scholiast Svami Virasena in his Dhavala tika (c. A. D. 800-817) on the Satklandagama of Puspadanta and Bhutabali (c. late 5th or early 6th cent. A. D.), includes, on the basis apparently of some Yapaniya sources, the Pundariku and the Mahapundarika among the anga-bahya class of texts. 9 Could these two texts have been amalgamated into the "Pundarikaadhyayana" of the Sutrakstanga ? After all, the whole of its second Book is made up of appendices' put together probably in the Kusana period, and possibly before A. D. 200 when the Yapaniya sect separated from the main stream of Nirgrantha Church. Notes and References 1. Suyagadangasuttan, Ed. Muni Jambuvijaya, Jaina-Agama Series No. 2 (2), Shri Mahavira Jaina Vidyalaya, Bombay, 1978, Book II, pp. 121-151. This is a somewhat better, methodically more useful than any previous edition of the work. I have consulted this edition for this paper..

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M. A. Dhaky 2. In the text, for the words, I have removed the Maharastra Praksta forms as well as the influences or affectations of that language and restored the original Ardhamagadhi forms as far as was possible on the basis of the word-forms encountered in different agamic curni-texts (7th cent. A. D.) on one hand and with the help of the generalities of the demarcating differences to the earlier and later linguistic tendercies in the Praksta lore on the other. For example 'na' is at most places replaced by the natural 'na'; 'ya' sruti by its original consonants like 'a', 'ca', etc.; 'i', or 'r' by 'ti' or ti, etc. Only when a text, supposedly of great antiquity is restored to its original linguistic form does the Ardhamagadhi-ness of its expression shines with brilliance. The pre-medicval and medieval modernizing processes effected with the aid of late Praksta rules and assumptions have done great harm to the original canonical language and, as a result, to judging or estimating the correct chronological position particularly of the early works of the Nirgrantha canon and also as a consequence hampered deciding on their real antiquity vis-a-vis the Buddhist Pali canon. 3. In the text I have filled up the gaps (suggested by the word, java) by supplying fuller phrases. For example the expressions puritthimato va disato agato, dakkhinato va disato agato. . . etc. (Acaranga I. 1. 1/1) may be compared with the wordings for the four directions from which the four purusas came namely puritthimato disato agamma, dakkhinato disato agamma etc. of our text (II. 1. 643, 680 & ff.) Similarly antariio disato va anudisato va agato (Acaranga I. 1.. 1/1) may be compared with antarito disato anudisato va agamma of our text I. 1. 643). 5. The qualificatory ksetrajna' and 'kusala' in Vs. 3 (I. 6. 354) are also used in the Pundarika text. These terms virtually disappear in the agamas of the middle phase. 6. The auihor of this niryukti part is thus not only later since his vyakhya or explanation is faulty; it is also clear that he did not belong to the direct agamika-tradition of this text.

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12 On......Pundarika Adhyayana 7. What the Yapaniya commentator Aparajita in his Vijayodaja-tika (c. early 9th cent. A. D.) on the. Aradhana of Sivarya (c. 5th6th cent. A. D) cites as of Pundarikadhyayana is somewhat paralleled in this third stratum. (Cf. Muni Jambuvijaya, "Introduction," p. 32). The version of the canon that the Yapaniyas had must date before A. D. : 353 at which the Mathura Synod was convened and hence the one that existed before the date of the Botika schism, but si me t'me in the first quarter of the 3rd cent. A. D. (I am discussing this problem of chronology elsewhere. Under the circumstances, the Yapaniya version of the " Pundarika adhyayana " must belong to a date prior c. A. D. 200-225; hence the third stratum of the Pundarika-adhyayana was compiled at a date seemingly not later than c. A D. 200, or early Kusana period. Yapaniya Aparajitasari, in his Vijayodaya-tika, refers to the Pundarika and the Mahapundurika texts. Cf. the discussion by Pt. Dalsukh Malvania, "Prastavana" (Hindi), Jaina Sahitya ka Bshad Itihasa, pt. 1, Varanasi, 1966, p. 38. 8. 9.

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13 M. A. Dhaky pauNDarIka adhyayanam 638 sutaM me Ausa tena bhagavatA evamakkhAtaM / iha khalu poMDarIke nAma ajjhayane tassa naM ayamaDhe pannatte / "se jadhAnAmate pukkharaNI sitA bahuudagA bahusetA bahupukkhalA laTThA puMDarIgiNI pAsAdItA darisanItA abhirUvA paDirUvA / tIse na pukkharaNIe tattha tattha dese tahiM tahiM bahatre paumavarapoMDarigA buitA anupuvaTThitA UsitA rutilA vannamatA gaMdhamaMtA rasamaMtA phAsamaMtA pAsAdItA darasanItA abhirUvA paDirUvA / tIse naM pukkharaNIe bahu-majjha-desa-bhAge ege mahaM paumavarapuDarIge buite anupuvaTTite Usite rutile vannamaMte gaMdhamaMte rasamate phAsamaMte pAsAdIte darisanite abhirUve paDirUve / savvAvaMtI ca naM tIse pukkharaNIe tattha tattha dese tahiM tahiM bahave paumavarapuMDarIgA buitA anupuvaTThitA UsitA rutilA vannamaMtA gaMdhamaMtA rasamaMtA phAsamatA pAsAdItA darisanitA abhirUvA paDirUvA / savAvaM ti ca na tIse pukkharaNIe bahumajjhadesabhAge ege maha paumavarapAMDarIge buite anupuvaTThite Usite rutile vannamaMte gaMdhamate rasama te phAsama te pAsAdIte darisanite abhirUve paDirUve / aha purise purathimAto disAto Agamma ta pukkharaNI tIse putakharaNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuMDarIgaM anupuvaTThita Usita rutila vannamata gaMdhamaMta rasamata phAsamata pAsAdIta darisanitaM abhirUva paDirUtra / / __tate na se purise evaM vadAsI-ahamasi purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU gatiparakkamaNNU ahameta paumavarapuMDarIgaM unnikkhessAmi tti kaDu iti vaccA se purise

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14 On....Pundarika Adhyayana abhikkame ta pukkharaNi jAva jAvaM ca naM abhikkame tAva tAtraM ca naM mahaMte udage mahate sete pahIne tIra appate paumavarapuDarIMga no havvAte no pArAte aMtarA pukkharaNIe setasi visanne paDhame purisajjAte / athApare docce purisajjAte / aha purise dakkhiNAto disAto Agamma ta pukkhariNI tIse pukkhariNIe nIre TiccA pAsati ta maha ega paumavarapuDarIga anupuvaTTita Usita rutila vannamata gaMdhamataM rasamaMta phAsamaMta pAsAdIta darisanita abhirUva paDirUvaM / ta ca ettha egaM purisajAtaM pAsati pahINaM tIra apatta paumavarapuDarIgaM no havvAte no pArAte antarA pokkharaNIe setasi visanna / tate na se purise taM purisaM evaM vadAsI-aho na' ime purise akhetanne akusale apaMDite aviyatro amedhAvI bAle no maggatthe no maggavidU no maggassa gatiparikkamaNNU ja na esa purise khetanne kusale paDite viyatte medhAvI abAle maggatthe maggavidU gatiparikkamaNNU ahameta paumagharapuDarIga unnikkhessAmi no ca khalu eta paumavarapuDarIga evaM unnikkhettavva jathA na esa purise manne / __ahama si purise khetanne kusale paMDite medhAvI agale maggatthe magmavid maggassa gatiparikkamaNNU ahametaM paumavarapuMDarIga unnikkhissAmi tti kaTu iti vaccA se purise abhikkame ta pukkharaNiM jAva jAtra abhikkame tAva tAvaM ca naM mahaMte udage mahate sete pahINe tIra appatta paumavarapuDarIga no havvAte no pArAte aMtarA setasi visanne docce purisajAte / athApare tacce purisajAte / aha purise paccatthimAto disAto Agamma ta pukkharaNiM tIse pukkharaNIe tIre ThiccA pAsati ta maha ega paumavarapuMDarIgaM anupuvaTThita Usita rutila bannamaMta gaMdhamaMtaM rasamaMtaM phAsamaMta pAsAdIte darisanite abhirUve paDirUve / te tattha donni purisajAte

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M. A. Dhaky __15 pAsati pahINe tIra appatte paumavarapuMDarIgaM no havvAte no pArAte sesi visanne / tate naM se purise evaM vadAsI--aho na ime purisA akhetannA akusalA apaMDitA aviyattA abheghAcI bAlA no maggatthA no maggavida no maggassa gatiparikkamaNNU ja na ete purisA evaM manne amhe taM paumavarapuDarIgaM unikkhessAmo no ca khalu eta paumavarapuDarIgaM evaM unnikkhettavvaM jathA naM ete purisA manne / ahama si purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavid maggarasa gatiparikkamaNNU ahameta paumavarapuMDarIga unnikkhessAmi iti vaccA se purise ta' pokkharaNiM jAva jAva ca na abhikkame tAva tAva ca naM udage mahate sete pahINe tIra apatte paumavarapuMDarIgaM no havvAte no pArAte aMtarA setaMsi visanne tacce purisajjAte / ___athApare catutthe purisajjAte / aha purise uttarAto disAto Agamma ta pukkharaNiM tIse pukkharaNIe tIre ThiccA pAsati [maha] egaM paumavarapuMDarIgaM anupuvvahitaM Usita rutilaM vannamata gaMdhamata rasamata phAsamata pAsAdIta darisanita abhiruuv|| tate na se purise evaM vadAsI-aho na ime purisA akhetannA akusalA apaMDitA aviyattA amedhAvI bAle no maggatthA no maggavid no maggassa gatiparikkamaNNU janna ete purisA evaM manne amhe ta paumavarapuDarIgaM unnikkhissAmo / no khalu etaM paumavarapuMDarIgaM evaM unnikkhettavaM jathA naM ete purisA manne / ahamasi purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU maggassa gatiparikkamaNNU iti vaccA se purise abhikkame taM pukkharaNiM jAva jAvaM ca naM abhikkame tAva tAvaM ca naM mahaMte udage mahaMte sete pahINe tIraM appate paumavarapuMDarIgaM no havAte no pArAte aMtarA setasi visanne catutthe purisajjAte /

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16 On.......Pundaryka Adhyayana atha bhikkhU lhe tIraTTI kheta-ne kusale paMDite medhAvI abAle maggatthe maggavid maggassa gatiparikkamaNNU annatarIto disAto anudisAto vA Agamma taM pukkharaNI tIse pukkharaNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuDarIgaM anuputraTTitaM UsitaM rutilaM vannamata gadhama ta rasama ta phAsamata pAsAdIta darisanIta abhirUvaM paDirUva / te ca cattAri purisajAte pAsati pahINe tora ampatte paumavarapuMDarIgaM no havvAte no pArAte antarA sata si visanne / tate na se bhikkhU evaM vadAsI-aho na ime purisA akhetannA apaMDitA ameghAvI bAlA no maggatyA no maggavid no maggassa gatiparikkamaNNU jauM na ete puritA evaM manne amheta paumavarapuDarIgaM unnikkhissAmo no ca khalu eta paumavarapuDarIgaM evaM unnivakhettavyaM jathA na ete purisA manne / ahama si bhikkhu lUhe tIraTThI khetanne paMDita viyatte medhAvI avAle maggatthe maggavid maggassa gatiparikkamaNNU ahameta paumavarapuMDarIgaM unnikkhegAmi tti kaTu iti vaccA se bhikkhU no abhikkame ta pukkharaNiM tIse pukkharaNIe tIre hiccA sadaM kujjAuppatAhi khalu mo paumavara ! uppatAhi khalu bho paramavara ! atha se uppatite paumavarapuMDarIge! [purAtana niyukti kiTTite nAte samaNAuso ! adve puna se jAnitavve bhavati ! bhaMte ! tti samaNaM bhagavaM mahAvIraM niggaMthA ca niggaMthIo ca vadaMti namasaMti vaMdittA nama sittA evaM vadAsI--kiTTite nAte samaNAuso ! alu puna se na jAnAmo samaNAuso ! tti samaNe bhagavaM mahAvIre te ca bahave nigaMthA ca niggaMthIo ca Ama tittA evaM vadAsI-haMtA samaNAuso ! AtikkhAmi vibhAvemi kiTTemi pavedemi saaTTha sahetu sanimitta bhujjo bhujjo uvadaMsemi / 645 se bemilogaM ca khalu mae aSpAhaTu samaNAuso / sA pukkharaNI buitA /

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17 M. A. Dhaky kamma ca khalu mae appAhaTu samaNAuso ! se udage buite / kAmabhogA ca khalu mae appAhaTu samaNAuso ! se sete buite / jana-jAnapada ca khalu mae appAhaddu samaNAuso! te bahave paumavarapuMDarIgA buitaa| rAyANaM ca khalu mae appAhaTu samaNAuso ! se ege mahaM paumavarapuDarIge buite / annautthiyA ca khalu mae appAhaTu samaNAuso ! te cattArI purisajAtA buitA / dhamma ca khalu mae appAhaTu samaNAuso ! se bhikkhU buite / dhammatitthaM ca khalu mae appAhaTu samaNAuso ! se tIre buite / dhammakathaM ca khalu mae appAhaTTa samaNAuso ! se sadde buite / . nivvANa ca khalu mae appAhaTu samaNAuso ! se uppAte buite / evameya ca khalu bhae appAhaTu samaNAuso ! se evameyaM buita // 2. Seminar on Jain Agama

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sthAnAMga meM jJAnacarcA - jitendra bI. zAha, vArANasI bhAratIya darzanakI vaidika evaM zramaNa paraMparAoM meM jJAna kA vizeSa mahattva hai / pratyeka bhAratIya paraMparA meM jIvana kA parama lakSya mokSa yA nirvANa mAnA gayA hai / usa parama lakSya kI prApti meM jJAnako hI sAdhana mAnane para bhI jJAna ke svarUpa, saMkhyA Adi meM vipratipatti hai| kucha dArzanika loga jJAna ko guNa, kucha karma aura kucha dravya ke rUpa meM svIkAra karate haiM / jJAna ko guNa mAnane vAle dArzanikoM ke do bheda haiN| prathama mata ke anusAra jJAna AtmA kA Agantuka lakSaNa hai / dUsare mata ke anusAra jJAna AtmA kA svAbhAvika lakSaNa hai / jaina darzana meM jJAna ko AtmA kA anivArya guNa mAnA gayA hai| jIva aura ajIva kI bhedarekhA jJAna para AdhArita hai / jJAna ke binA jIva ajIva hai' / jJAna AtmAkA lakSaNa hone se tathA pramukha guNa hone ke kAraNa jaina siddhAnta meM jJAna kI carcA pramANa se alaga svataMtra rUpa meM hI kI gaI hai / jaba ki anya darzanoM meM jJAna kI carcA pramANa kI carcA ke antargata hI kI jAtI hai / 1 Abhinibodha athavA mati, zruta, avadhi, manaH paryAya aura kevalajJAna rUpa-jJAna ke ina pA~ca bhedoM kA vivecana prAcIna AgamoM meM kiyA gayA hai / aneka aitihAsika tathyoM ke AdhAra para ukta jJAna viSayaka carcA bha0 mahAvIra se bhI prAcIna siddha kI gaI haiM / prApta prAcIna Agama sAhitya ke AdhAra para aitihAsika mUlyAMkana karane para jJAna viSayaka carcA meM eka prakAra kA vikAsa pratIta hotA hai / karma - viSayaka zAstroM meM jJAnAvaraNIya karma ke prasaMga meM jJAna kI carcA upalabdha hotI haiM / bhagavatIsUtra, uttarAdhyayana, Avazyaka - niyukti, sthAnAMga, naMdIsUtra, anuyogadvArasUtra e, prajJApanAsUtra " Adi granthoM meM jJAna -carcA-saMbaMdhI vizepa sAmagrI prApta hotI hai | AgamoM meM jJAna carcA ke vikAsa kI cAra bhUmikAe~ parilakSita hotI haiM / (1) vizuddha jJAna - carcA, jisameM jJAna ko kevala pA~ca vibhAgoM meM vibhAjita kiyA hai / (2) prAraMbha meM jJAna ke pratyakSa evaM parokSa nAmaka do bheda kie gae haiM +

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jitendra bI. zAha tatpazcAt ukta do bhedoM meM hI mati, zruta, avadhi, manaHparyava aura kevalajJAna ko samAviSTa kiyA gayA hai| . (3) naiyAyika-sammata pratyakSa, anumAna, upamAna evaM Agama-isa prakAra cAra pramANoM meM pA~coM jJAna kA samAveza / (4) indriya-janita jJAna kA pratyakSa jJAna evaM parokSa jJAna donoM meM samAveza karake anyadarzanAnukUla indriya-janya pratyakSa jJAna kA jaina darzana ke siddhAnta ke sAtha samanvaya karane kA prayAsa kiyA gayA hai| bhagavatIsUtra, uttarAdhyayanasUtra tathA karmaviSayaka granthoM meM prathama bhUmikA ke rUpa meM jJAna kI carcA prApta hotI hai / Avazyaka-niyukti aura sthAnAMga-sUtra meM kI gaI jJAna-carcA dvitIya bhUmikA ke rUpameM hai| . anuyogadvAra-sUtra meM jJAna vizleSaNa kI paddhati tRtIya bhUmikA meM samAviSTa hotI hai| naMdIsUtra meM prApta jJAna-carcA caturtha bhUmikA ke antargata AtI hai / sthAnAMgasUtra meM kI gayI jJAnacarcA prathama bhUmikA kA vikAsa hai / prathama bhUmikA kI jJAnacarcA bhagavatIsUtra meM prApta hotI hai" / tadanusAra : jJAna mati yA Abhinibodhika zrata avadhi manaHparyava kevala avagraha = 1. vyaMjanAvagraha aura 2. arthAvagraha isameM jJAna ke kevala pA~ca hI bheda kie gae haiM jo jaina siddhAnta ko mAnya haiM / isI prakAra kI bheda-carcA uttarAdhyayana sUtra meM bhI prApta hotI hai / ___sthAnAMgasUtra meM jJAna ko pA~ca bhedoM meM vibhAjita na karake prathama do vibhAga pratyakSa aura parokSa meM vibhakta kiyA gayA hai| sthAnAMgasUtra meM prApta jJAna-carcA dvitIya bhUmikA kI hai / isI prakAra kI carcA tattvArtha-sUtra meM bhI upalabdha hotI hai / donoM hI lagabhaga samAna prakAra kI haiN| sthAnAMgasUtra ke anusAra jJAna kA vivecana nimna prakAra se hai:

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sthAnAMga meM jJAnacarcA jJAna pratyakSa parAkSa vala nokevala Abhinibodhika zrata bhavastha siddhastha zrutanizrita azrutanizrita avadhi mana:paryava / arthAvagraha - vyaMjanAvagraha bhavapratyaya kSAyopazamika aMgapraviSTa aMgabAhya Rjumati vipulamati Avazyaka Avazyaka-vyatireka kAlika utkAlika isa se yaha spaSTa hai ki prathama avasthA meM jJAna ke do bheda pratyakSa aura parokSa kie gae haiM / pratyakSa meM avadhi, manaHparyava aura kevalajJAna kA tathA parokSa meM Abhinibodhika tathA zrutajJAna kA samAveza kiyA gayA hai / indriyajanita jJAna ko parokSa hI mAnA gayA hai| naMdIsUtrakAra ne indriyajanita jJAna ko pratyakSa tathA parokSa donoM meM samAviSTa kiyA hai jo sthAnAMgasUtra kI jJAna-carcA se adhika vikasita hai| naMdIsUtrakI jJAnacarcA caturtha bhUmikA meM AtI hai / vizeSa spaSTIkaraNa ke lie naMdIsUtra kI dI gayI tAlikA dekhie| sthAnAMgasUtra meM Abhinibodhika jJAna ke do bheda zruta-nizrita aura azrutanitrita kie gae haiM, jo naMdIsUtra ke anukUla hone para bhI tattvArthasUtra tathA

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jitendra bI. zaha 21 Avazyaka niyukti meM nahIM pAe jAte haiM / prAcIna digambara karmasAhitya meM bhI zrutanizrita aura azrutanizrita aise do bheda nahIM milate haiM / " azrutanizcita ke naMdIsUtra meM autpAtikI, vainayikI, karmajA tathA pAriNAmikI isa prakAra cAra bheda kie gae haiM aura ve bhI sthAnAMga meM nahIM milate haiM / ataH yaha spaSTataH siddha hotA hai ki sthAnAMgasUtra kI jJAna - carcA naMdIsUtra se adhika prAcIna hai - anuyogadvAra - sUtra meM jJAnacarcA karate samaya prAraMbha meM jJAna ko cAra pramANoM meM vibhAjita kiyA gayA hai| pratyakSa, anumAna, upamAna aura Agama / pratyakSa pramANa ke pahale pahala do bheda indriya pratyakSa aura noindriya pratyakSa karake indriya pratyakSa meM Abhinibodhika tathA noindriya pratyakSa meM avadhi, manaH paryava tathA kevala jJAna kA samAveza kiyA gayA hai tathA Agama pramANa meM zrutajJAna kA samAveza kiyA gayA hai / isa prakAra prathamabAra anuyogadvAra meM pramANa ke antargata jJAnacarcA kA prayatna kiyA gayA hai / isameM spaSTataH naiyAyika prabhAva pAyA jAtA hai aura sthAnAMgasUtra se adhika vikasita bhI hai / 16 17 AvazyakasUtra aMga-Agama jitanA purAnA hai / paM. zrI dalasukhabhAI mAlavaNIyA ne yaha siddha kiyA hai ki Avazyaka kA adhyayana aMgoM se bhI pahale kiyA jAtA thA / unhoMne AvazyakasUtra kI niyukti ko aMgoM ke jitanI hI purAnI mAnI hai / isa taraha se yaha to nizcita hotA hai ki Avazyaka kI niyukti prAcIna hai| jJAna viSayaka niyukti meM A. bhadrabAhu ne maMgala ke rUpa meM kevalajJAna kI hI carcA kI hai / bRhat - kalpabhASya meM milane vAlI niyukti -gAthAoM meM bhI jJAna kI carcA prApta hotI hai / " bRhatkalpakI niyukti-gAthAoM meM pA~ca prakAra ke jJAna ko pratyakSa evaM parokSa meM vibhAjita kiyA gayA hai| Avazyaka-niryukti ke anusAra jJAna kA vivecana nimna rUpa se prApta hotA hai: (1) Aminizedhika (2) zruta avagraha IMhA atrAya dhAraNA T akSara anakSara

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22 sthAnAMga meM jJAnacarcA akSara : saMjJI, sAdi, saparyavasita, gamika, samyak , aMgapraviSTa / anakSara : asaMjJI, anAdi, aparyavasita, agamika, mithyA, aMgabAhya (3) avadhi (4) mana:paryava (5) kevala bhavapratyaya kSAyopazamika Rjumati vipulamati Avazyaka niyukti meM jJAna ke do bheda pratyakSa aura parokSa kie gaye haiM jo sthAnAMga meM bhI pAe jAte haiM / avagraha, IhA, avAya evaM dhAraNA kA jo svarUpa niyukti meM hai vahI sthAnAMga meM bhI / vizeSatA kevala yaha hai ki niyukti meM avagraha ke do bheda arthAvagraha tathA vyaMjanAvagraha kA spaSTa nAmollekha nahIM haiM tathApi Abhinibodhika jJAna ke 28 hI bheda prApta hote haiM / Abhinibodhika jJAna ke paryAya ke rUpa meM mati ke atirikta saMjJA, prajJA, smRti Adi zabdoM kI vRddhi to pAI jAtI hai kintu zrutanizrita, azrutanizrita jaise bhedoM kA koI ullekha nahIM kiyA gayA hai / 20 zrutajJAna ke 14 bhedoM kA varNana kiyA hai jo sthAnAMgasUtra meM nahIM hai, zAyada sthAnAMga kI jJAna-carcA dvitIya sthAnaka ke antargata hone se zrutajJAna ke do hI bheda ISTa ho jaisA ki zrutanizrita ke do bheda arthAvagraha aura vyaMjanAvagraha karake hI chor3a diyA gayA hai / - zrutajJAna ke bhedoM kI bhI do paraMparAe~ prApta hotI haiM / zrutajJAna ke akSara, anakSarAdi 14 bhedoM kI prathama paraMparA tathA aMgabAhya evaM aMgapraviSTa rUpa kevala do hI bhedoM kI dUsarI paraMparA / prathama paramparA Avazyaka niyukti aura nadIsUtra meM aura dvitIya paraMparA sthAnAMga sUtra aura tattvArthasUtra meM hai / ukta vivecana se yaha spaSTa hotA hai ki jJAna ko prAraMbha meM pratyakSa evaM parokSa meM vibhAjita karake usameM pA~ca prakAra ke jJAna kA samAveSa karane kA prayatna niyuktikAra ne kiyA hai aura anya bheda-prabhedoM kI tulanA karane se yaha siddha hotA hai ki sthAnAMga kI jJAna-carcA kA AdhAra niyukti kI gAthAe~ haiM /

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jitendra bI. zAha 23 pariziSTa 1. bhagavatIsUtra jJAna Abhinibodhika zruta avadhi manaHparyaya kevala / / / / avagraha IhA avAya dhAraNA yahA~ Age kA varNana rAyapaseNIya-sutta ke anusAra pUrNa karane kA nirdeza diyA hai / rAyapaseNIya-sutta meM avagraha ke do bheda karake Age kI pUrti naMdIsUtra ke anusAra karane kI sUcanA dI gaI hai / 2. sthAnAMgasUtra jJAna pratyakSa parokSa kevalajJAna nokevalajJAna Abhinibodhika zratajJAna bhavastha siddhastha arthAvagraha vyaMjanAvagraha avadhi manaHparyAya aMgapraviSTa aMgabAhya bhavapratyaya Avazyaka Avazyaka-vyatirikta kSAyopazamika ... Rjumati vipulamati / kAlika utkAlika

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24 Abhinibodhika T avagraha IhA avAya avadhi T pratyakSa bhavapratyaya kSAyopazamika Rjumati (a) indriya 1. sparza P . rasa 3. ghrANa 4. cakSu 5. zrotra ( ba ) anindriya mana 3. Avazyaka niryukti jJAna manaHparyAya ke vala dhAraNA bhavapratyaya kSAyopazamika akSara, anakSarAdi 14 bheda 35 zruta 53 37 19 4. tatvArtha sUtra jJAna indriya vipulamati vyaMjana vigraha arthAvagraha IhA 1.5 19 "" "" avadhi 99 " 55 mati "" 25 " "" T T anindriya aMgabAhya aMgapraviSTa (mana) anekavidha dvAdazavidha 6 sthAnAMga meM jJAnacarcA "" manaH paryAya T Rjumati vipulamati parokSa " avAya dhAraNA 59 23 "" "9 T zruta 35 "" "" kevala 33 "" dd "" g 5 20 g 20 4 4 28

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jitendra bI. zAha 25 ina 28 bhedoM ke nimna prakAra se 12-12 vibheda kiye jAne para kula 336 bheda hote haiM / ye bAraha prakAra ke vibheda isa prakAra haiM : 1. bahu, 2. abahu, 3. bahuvidha, 4. abahuvidha, 5. kSipra, 6. cira, 7. nizrita, 8. anizrita, 9. ukta, 10. anukta, 11. dhruva aura 12 adhruva 5. naMdIsUtra jJAna Abhinibodhika zruta avadhi manaHparyAya kevalajJAna pratyakSa parokSa indriya pratyakSa noindriyapratyakSa Abhinibodhika zrutajJAna 1 pra0 zrotrendriya pra0 avadhi manaHparyAya kevala zrutanizrita azrutanizrita cakSurindriya pra0 prANendriya pra0 , bhavapratyaya kSAyopazamika jihavendriya pra0 avagraha IhA avAya / sparzanendriya pra0 dhAraNA Rjumati vipulamati arthAvagraha vyaMjanAvagraha || bhavastha siddhastha autpAtikI vainayikI karmajA pAriNAmikI | - akSarazruta anakSarazruta

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nb sthAnAMga meM jJAnacarcA (1) akSarazruta : saMjJizruta, samyakzruta, sAdizruta, saparyavasita, gamika, aMgapraviSTa anakSarazruta : asaMjJizruta, mithyAzruta, anAdizruta, aparyavasita, agamika, aMgabAhya. 6. anuyogadvAra sUtra jJAna pratyakSa anumAna upamAna Agama indriya pra0 noindriya pra0 laukika lokottara jaina Agama (rAmAyaNa mahAbhArata Adi) cakSurindriya pra0 zrotrendriya pra0 ghrANendriya pra0 jivendriya pra0 sparzanendriya pra0 avadhi manaHparyAya kevalajJAna saMdarbha :1. savvajIvANa' pi ya NaM akkharassa aNaMtabhAgo NiccugdhADiyo jani puNo so vi AvarijjA teNa jIvo ajIvattaM pAvejjA // na disutta, 77, pR. 31, mahAvIra jaina vidyAlaya, bambaI / 2. upayogo lakSaNam / tattvArtha sUtra 2.8 3. Agamayuga kA jaina darzana, pauM dalasukha mAlavaNIyA, pR. 128-129. bhagavatI sUtra. 88. 2. 317. uttarAdhyayana sUtra. a. 28, gA. 4. Avazyakaniyukti gAthA 1 se 79 7. sthAnAMgasUtra, dvitIya sthAnaka, prathama uddeza, jJAnapada naMdIsUtra (jJAnacarcA) . 9. anuyogadvAra, mahAvIra jaina vidyAlaya, pR. 436-439, 467--469

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jitendra bI. zAha 10. prajJApanA satra 11. bhagavatI satra 88. 2. 317. 20 12. uttarAdhyayana sUtra, a. 28, gA. 4 13. sthAnAMgasUtra, dvitIyasthAnaka, prathama uddeza, 14. tattvArtha sUtra, prathama adhyAya. 15. SaTkhaNDAgama, jIvasthAna, satyaprarUpaNA, pR. 353, saM. hIrAlAla jaina 16. anuyogadvAra, mahAvIra jaina vidyAlaya, babaI, pR. 436-439 467-469. 17. jaina sAhitya kA bRhad itihAsa, prathama bhAga, prastAvanA pR. 55. 18. bRhatkalpa bhASyAntargata niyuktigAthA 3, 24 aura 25. 19. Avazyaka niyukti, gAthA 16. 20. Avazyaka niyukti, gAthA, 12. jJAnapada. 27

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sthAnAMga, naMdI aura SaTkhaNDAgama meM atIndriyajJAna ke kendra tathA cakra aura graMthitaMtra - pU. yuvAcArya mahAprajJa, lADanUM ' gorakSa paddhati ' meM dhyAna ke nau sthAna batalAe gae haiM -' 1. AdhAra cakra 2. svAdhiSThAna 3. maNipUra 4. hRtpadma (anAhata) 5. vizuddha 6. ghaNTikAmUla 7. lambikAsthAna 8. AjJA cakra aura 9. zUnyasthAna / __prazna hotA hai ki taMtra-zAstra aura haThayoga meM to cakroM kA nirUpaNa hai, kintu jaina sAhitya meM unakA koI nirUpaNa nahIM hai / jaina paramparA meM dhyAna kI paddhati kA vilopa ho jAne ke kAraNa isa prazna kA uttara khojA bhI nahIM gyaa| haribhadrasUri, zubhacandra, hemacandra Adi AcAryoM ne apane yoga granthoM meM haThayoga kA samAveza kiyA, kintu jaina sAhitya meM upalabdha cakroM kI ora dhyAna nahIM diyA / atIndriya jJAna kI khoja aura usakI upalabdhi meM jaina sAdhaka Age nahIM bar3ha sake / vAstavikatA yaha hai ki zarIra ke bAre meM sahI jAnakArI nahIM rahI aura usakA sahI mUlyAMkana bhI nahIM kiyA gayA / hama kevala 'AtmA' zabda para aTaka gae / aitihAsika dRSTi se vicAra kiyA jAe to AdhyAtmikatA yA Atmatattva kI ativAdI dhAraNA ne zarIra kA sahI mUlyAMkana nahIM hone diyaa| bhedavijJAna ke dRSTikoNa ne AtmA aura zarIra ke bheda ko jAnane kI sAdhanA dii| kintu una donoM ke yoga se hone vAle lAbhAMzoM kI upekSA ho gaI / zarIradhArI manuSya kA jJAna kevala AtmA se saMbaddha nahIM hotA / vaha AtmA aura zarIra donoM se sambandha rakhatA hai / AcArya malayagiri ne isa satya ko bahuta acchI taraha abhivyakti dI hai| unhoMne likhA hai ki kevalI AtmA se aura zarIra ke sabhI pradezoM se jAnatA dekhatA hai tathA chadmastha manuSya aMgopAMga nAmakarma dvArA saMskRta indriya-dvAroM se jAnatA dekhatA hai|

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29 pU. yuvAcArya mahAprajJa __hamAre pAsa cAra karaNa hote haiM - manakaraNa, vacana-karaNa, kAya-karaNa aura karma-karaNa / azubhakaraNa se asukha kA aura zubhakaraNa se sukha kA saMvedana hotA hai| zvetAmbara sAhitya meM 'karaNa' ke viSaya meM artha kI paraMparA vismRta ho gaI / digambara sAhitya meM vaha Aja bhI upalabdha hai| usase cakra yA caitanyakendra ke bAre meM bahuta mahattvapUrNa jAnakArI milatI hai / karaNa kA eka artha hotA hai-nirmala citta-dhArA / usakA dUsarA artha haicitta kI nirmalatA se honevAlI zarIra, mana Adi kI nirmalatA / zarIra ke jisa deza meM nirmalatA ho jAtI hai, arthAt zarIra kA jo bhAga karaNa rUpa me pariNata ho jAtA hai, usa bhAga se atIndriyajJAna hone laga jAtA hai| isa dRSTi se hamAre zarIra meM avadhijJAna ke jo aneka kSetra haiM yA aneka saMsthAna haiM ye hI cakra yA caitanya-kendra haiN| zvetAmbara sAhitya meM cakra-siddhAnta kA maulika AdhAra hai dezAvadhijJAna / prajJApanA meM avavijJAna ke do prakAra upalabdha haiM dezAvadhi aura sarvAvadhi / naMdI meM dezAvadhi, sarvAvadhi kA ullekha nahIM hai, kevala paramAvadhi kA ullekha milatA hai| gommaTasAra meM avadhijJAna ke tIna prakAra milate haiM-dezAvadhi, paramAvadhi aura sarvAvadhi / naMdI meM avadhijJAna ke chaha prakAra kie gae haiN| unameM pahalA prakAra AnugAmika hai| usake do prakAra haiM-aMtagata aura madhyagata / " yaha viSaya anya kisI bhI upalabdha Agama graMtha meM nahIM hai / pratIta hotA hai ki devavAcaka ne yaha pUrA prakaraNa jJAna-pravAda nAmaka pUrva se liyA thA / isa dRSTi se nandI sUtra kA mukhya AdhAra jJAnapravAdapUrva ho sakatA hai / sthAnAMga, samavAyAMga, bhagavatI Adi isake AdhAra nahIM ho sakate / jJAnapravAda caudaha pUrvo meM pA~cavA~ pUrva hai| usakI vizAla graMtha-rAzi meM jJAna kA hI nirUpaNa hai / 2 / / naMdI ke isa prakaraNa se eka cira jijJAsita prazna kA samAdhAna hotA hai / /

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30 syAnAMga, naMdI....graMthitaMtra kahA jAtA hai ki taMtrazAstra aura haThayoga meM cakroM kA nirUpaNa hai, kintu jaina sAhitya meM unakA koI nirUpaNa nahIM hai / ____ nandI sUtra meM dezAvadhi aura sarvAvadhi kA ullekha nahIM hai, kintu unakI vyAkhyA bahuta vistAra se milatI hai / aMtagata dezAvadhi kA sUcaka hai aura madhyagata sarvAvadhi kA sUcaka hai / aMtagata-avadhijJAna ke tIna prakAra haiM . 1. purataH aMtagata 2. pRSThataH atagata aura 3. pArzvataH aMtagata / ___cUrNikAra aura haribhadrasUrine aMtagata zabda ke aneka artha kie haiM - 1. yaha audArika zarIra ke paryanta bhAga meM sthita hotA hai, isalie aMtagata hai| 2. yaha spardhaka avadhi hone ke kAraNa Atma-pradezoM ke aMtabhAga meM rahatA hai, isalie aMtagata hai| 3. yaha audArika zarIra ke kisI deza ( bhAga ) se sAkSAt jAnatA hai, isalie aMtagata hai / 14 audArika zarIra ke madhyavartI spardhakoM kI vizuddhi, saba AnmapradezoM kI vizuddhi athavA saba dizAoM kA jJAna hone ke kAraNa yaha avadhijJAna madhyagata kahalAtA hai / jaba Age ke cakra yA caitanya-kendra jAgRta hote haiM, taba purataH aMtagata avadhijJAna hotA hai / usase agravartI jJeya jAnA jAtA hai| jaba pIche ke caitanya kendra jAgRta hote haiM, taba pRSThataH aMtagata avadhijJAna hotA hai / usase pRSThavartI jJeya jAnA jAtA hai| . jaba pArzva ke caitanya kendra jAgRta hote haiM, taba pArzvataH aMtagata avadhijJAna utpanna hotA hai / usase pArzvavartI jJeya jAnA jAtA hai| jaba madhyavartI caitanya-kendra jAgRta hote haiM, taba madhyagata avadhijJAna utpanna hotA hai / usase sarvataH samantAt (cAroM ora se) jJeya jAnA jAtA hai /

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31 pU. yuvAcArya mahAprajJa __isakA niSkarSa yaha hai ki hamAre samUce zarIra meM caitanya-kendra avasthita haiM / sAdhanA ke tAratamya ke anusAra jo caitanya kendra jAgRta hotA hai, usI meM se atIndriyajJAna kI razmiyA~ bAhara nikalane laga jAtI haiN| pUre zarIra ko jAgRta kara liyA jAtA hai to pUre zarIra meM se atIndriya jJAna kI razmiyA~ phUTa par3atI haiM / kisI eka yA aneka caitanya kendroM kI sakriyatA se honevAle avadhijJAna kA nAma dezAvadhi hai| pUre zarIra kI sakriyatA se hone vAlA avadhijJAna sarvAvadhi hai| nandI sUtra meM avadhijJAna ke chaha prakAra batalAe gae haiM1. AnugAmika, 2. anAnugAmika, 3. vardhamAna, 4. hIyamAna, 5. pratipAti aura 6. apratipAti SaTkhaMDAgama meM avadhijJAna ke teraha prakAra batalAe gae haiM - 1. dezAvadhi 2. paramAvadhi 3. sarvAvadhi 4. hAyamAna 5. vardhamAna 6. avasthita 7. anavasthita 8. anugAmI 9. ananugAmI 10. sapratipAtI 11. apratipAtI 12. eka kSetra aura 13. aneka kSetra prastuta prasaMga meM eka kSetra aura aneka kSetra-ye do bheda bahuta mahattvapUrNa haiN| jisameM jIva-zarIra kA eka deza ( caitanya-kendra) karaNa banatA hai, vaha ekakSetra avadhijJAna hai, jo pratiniyata kSetra ke mAdhyama se nahIM hotA, kintu zarIra ke sabhI avayavoM ke mAdhyama se hotA hai - zarIra ke sabhI avayava karaNa bana jAte haiM, vaha anekakSetra avadhijJAna hai / 20 . yadyapi avadhijJAna kI kSamatA sabhI Atma-pradezoM meM prakaTa hotI hai, phira bhI zarIra kA jo deza karaNa banatA hai usI ke mAdhyama se avadhijJAna prakaTa hotA hai / zarIra kA jo bhAga karaNa rUpa meM pariNata ho jAtA hai, vahI avadhijJAna ke prakaTa hone kA mAdhyama bana sakatA hai| naMdIsUtraM meM bhI saba avayavoM se jAnane aura kisI eka avayava se jAnane kI carcA milatI hai|

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32 sthAnAMga, naMdI....graMthitaMtra ekakSetra avadhijJAna meM zarIra kA eka caitanya-kendra bhI jAgRta ho sakatA hai tathA do, tIna, cAra, pA~ca Adi caitanya-kendra bhI eka sAtha jAgRta ho sakate haiN| caitanya kendra aneka saMsthAna vAle hote haiM / jaise indriyoM kA saMsthAna pratiniyata hotA hai, vaise caitanya-kendroM kA saMsthAna pratiniyata nahIM hotA, kintu karaNarUpa meM pariNata zarIra-pradeza aneka saMsthAna vAle hote haiM / kucha saMsthAnoM ke nAma-nirdeza milate haiM / 24 jaise-zrIvatsa, kalaza, zaMkha, svastika, nandyAvarta aadi| dhavalAkArane Adi zabda ke dvArA anya aneka zubha saMsthAnoM kA nirdeza kiyA hai / 25 tantrazAstra aura haThayoga meM cakroM ke lie kamala zabda kI prakalpanA milatI hai / yahA~ kamala zabdakA ullekha nahIM hai, kintu Adi zabda ke dvArA usakA nirdeza svataH prApta ho jAtA hai / AcArya nemicandrane guNapratyaya avadhijJAna ko zaMkha Adi cinhoM se utpanna honevAlA batalAyA hai / TIkAkAra ne Adi zabda kI vyAkhyA meM padma, vajra, svastika, matsya, kalaza Adi zabdoM kA nirdeza diyA haiM / 27 jaina sAhitya meM aSTa-maMgala kI mAnyatA pracalita haiM / " anumAna kiyA jA sakatA hai ki avadhijJAna ke zarIragata cinhoM aura aSTa-maMgaloM meM koI sAmaMjasya kA sUtra rahA ho| zrIvatsa Adi zubha saMsthAna vAle caitanya kendra manuSya aura pazu kI nAbhi ke Upara ke bhAga meM hote haiM / vIrasena AcArya kA mata hai ki zubha saMsthAnavAle caitanya-kendra nIce ke bhAga meM nahIM hote / nAbhi se nIce hone vAle caitanyakendroM ke saMsthAna azubha hote haiM, giragiTa Adi azubha AkAravAle hote haiM / AcArya vIrasena ke anusAra isa viSaya kA SaTkhaMDAgama meM sUtra nahIM hai, kintu yaha viSaya unheM guru-paramparA se upalabdha hai| caitanya-kendroM ke saMsthAnoM meM parivartana bhI ho sakatA hai / samyaktva upalabdha hone para nAbhi se nIce ke azubha saMsthAna miTa jAte haiM, nAbhi se Upara ke zubha saMsthAna nirmita ho jAte haiN| isI prakAra samyagdRSTi ke mithyAtva avasthA meM cale jAne para nAbhi se Upara ke zubha saMsthAna miTa jAte haiM aura nAbhi se nIce ke azubha saMsthAna nirmita ho jAte haiM /

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pU. yubAcArya mahAprajJa caitanya-kendra kA viSaya sAdhanA kI dRSTi se bahuta mahattvapUrNa hai / jaina darzana ke anusAra AtmA pUre zarIra meM vyApta hotI hai / kintu unake pradezoM yA caitanya kI sadhanatA sarvatra eka jaisI nahIM hotI / zarIrake kucha bhAgoM meM caitanya saghana hotA hai aura kucha bhAgoM meM virala / atIndriyajJAna, zakti-vikAsa aura Ananda kI anUbhUti ke lie una saghana kSetroM kI sakriyatA hamAre lie bahuta arthapUrNa hai| isa dRSTi se yaha viSaya vahuta mananIya hai / 1. gorakSa paddhati 2/75-76 gada' meDha' ca nAbhizca hRtpadma tadUrdhvataH / ghaNTikA lambikA sthAna namadhye ca tamobilam / kathitAni navaitAni dhyAnasthAnAni yogimiH / upAdhitattva-muktAni kRrvantyaSTa guNodayam / / 2. prajJApanA 15/1, vRttipatra 303 "kevalI hi sarverapyAtmazarIrapradezaH sarva jAnA ti pazyati ca" / chadmasthastu aMgopAMgavizeSa saMskRtairevendriyadvAraiH jAnAti pazyati ca" // 3. bhagavatI 6/5 4. bhagavatI 6/14 5. ghaTkha DAgama, pustaka 13, pRSTha 296, dhavalA : ohimANamaNeyakkhettaM ceva, savva jIvapadesesu avakameNa oksama gadesu sarIregadeseNeva bajjhahAvagamANuvattIdo ? Na, aNNattha karaNAbhAveNa karaNasaruveNa pariNadasarIregadeseNa tadavagamassa virohAbhAvAdo / vahI, pR. 296, dhavalA :khettado tAva aNeyamaMThANasaMThidA // 57 // jahA kAyANamiMdiyANa ca paDiNiya daM saMThANaM tahA ohiNANarasa Na hodi, kintu ohiNANAvaraNIyakhaovasamagadarjIvapadesANaM kararNa mUdasarIra padesA aNega saMThANasaThidA hoti / 7. prajJApanA 33/33 / 8. nandI sUtra, 18, gA. 2 gommaTasAra, jIvakANDa, gA. 363 :bhavapaccaigo ohI, desohI hodi paramasamvohI / guNapaccaigo NiyamA, desohI vi ya guNe hodi // 3. Seminar on Jain Agama

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sthAnAMga, naMdI...graMthitaMtra 10. nadI, sUtra, 9 11. nadI, sUtra 10 12. nadI, cUrNi, pR. 75 : "paMcama NANappavAda' ti, tammi matiNAipacakassa saprabheda' prAvaNA jamhA katA tamhA NANappavAda' / tammi padaparimANa ekA padakoDI ekapadaNI" 13. AtmaguNa kA AcchAdana karanAlI karma kI zaktikA nAma spardhaka hai / vaha do prakAra kA hotA hai-dezaghAtI aura sarvaghAtI / AtmA ke kisI eka deza kA AcchAdana karanAlI kama-zakti ko dezaghAtI spardhaka aura sarva-dezakA AcchAdana karanevAlI karma-zakti ko sarvaghAtI spardhaka kahA jAtA haiM / 14. nandI cUrNi, pR. 16 :-- (ka) eva' orAliyasarIraMte Thita gata ti egaha ta ca AtappadesaphaDDagAvahi, egadisovala bhAo ya aMtagatamoghiNNANa bhaNNati / ahavA savvattappadesavisuddhesu vi orAliyasarIregaMteNa egadisipAsaNagata ti atagata bhaNNati / ahavA phuDataramattho bhaNNati-egadisAvadhiuvaladdhakhettAto so avadhi puriso aMtagato tti jamhA tamhA aMtagata bhaNNati / (kha) nadIsUtra, haribhadravRtti, pa. 23 / 15. nadi, cUrNi, pR. 16 : maktagata' puNa orAliyasarIramajhe phaDagavisuddhIto savvAtappadesavisuddhIto vA savvadisAvala bhattaNato bhaktagatoti bhaNNati / nandI, sUtra 16 :purao aMtagaeNaM ohiNANeNaM purao ceva saMkhejjANi vA asaMkhejjANi vA joyaNAi jANai pAsai / mAgao atagataNa ohiNANeNa maggao ceva sakhejjANi vA asa khejjANi joyaNAi jAMNai pAsai / pAsao atagaeNa ohiNANeNa pAo ceva sa khejjANi vA asaMkhejjANi vA joyaNAI jANai posai / majjhagaeNa' ohiNANeNaM savvao samatA sa khejjANi vA asakhejjANi vA joyaNAi' jANai pAsai / 17. nandIsUtra, 9 18. ghaTkhaDAgama, pustaka 13, pR. 292 19. vahI, pR. 295 : jassa ohiNANassa jIvasarIrassa egadeso karaNa hodi tamohiNANamegakkhetta NAma / 20. SaTkhaDAgama, pustaka 13, pR. 295 : jamohiNANa paDiNiyadakhetta' vajjiya sarIrasavvAvayavesu vadRdi tamaNegakkhetta'NAma / .. 16.

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pU. yubAcArya mahAprajJa 21. nadI sUtra 22 : 22. sar karAya, ohissa'vAhirA huti / pAsati savvao khalu, sesA deseNa pAsati / / 23. vahI, pR. 296 :- khettado tAva aNeyasaMThANasaMvidA ||17|| 24. vahI, pR. 297 :- sirivaccha - kalasa - saMkha-sotthiya NaMdAvattAdINi saMThANANi gAdavvANi bhavati / 25. vahI, pR. 297 :- ettha Adisadvega aNNasiM pi suhasaMThANANa' gahaNaM kAyavva / 26. gommaTasAra, jIvakANDa, gA0 371 : SaTkha'DAgama, pustaka 13, pR0 297 Naca kasa jIvassa ekva mhi ceva padese ohiNANakaraNa hoditti niyamo asthi, ega-do-tiNNi - cattAri - paca-chaAdi khettANa megajIvahi saMkhAdisuhANANa kamhi vi saMbhavAdA | 30. manapaccaigo suraNirayANa', titthevi savva aguttho / guNapaccaigo NaratiriyANa saMkhAdicinhabhavo || 27. vahI, TIkA nAmerupari zakhapadmavajrasvastika jhapakalazAdi zubhacinhalakSitAtmapradezasthAvijJAnAparIyantarAyakarmadvayakSayopazamotpannamityarthaH / 28. ovAiya, sUtra 64 : 31. 29. SaTUla DAgama, pustaka 13, pR. 297 : 35 ime aTa mAgalyA purao ahANupuvIe sa'paTTiyA ta jahA sobatthiyasirivaddha-Na diyAvatta- mANaga-bhaddAsaNa - kalsa - maccha - dappaNayA | edANi saMThANANi tirikkha - maNussANa nAhIe, uvarimabhAge hoMti, No heTUTThaThA; suhasa ThANANamadhobhAgeNa saha virohAdeA / vahI, pustaka 13, pR. 298 : tirikkha - maNussa - vihaga - pANINa nAhIe heTThA saraDAdi asuhasa ThANANi hoti ci gurUvadeso, Na suttamatthi / vahI, 13, pR. 298 : viha'gaNANINamohiNANe sammattAdiphaleNa samuppaNNe saraDAdi asuhasaTANANi phiTTidUNa nAhIeuvari sakhAdisuhasa ThANANi hoMti ci ghetavva / evamohiNANa- pacchAyada - vihagaNANINa vi suhasa ThANANi phiTTidUNa asuhasaThANANi hoti ci ghetavva /

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THE CONCEPT OF AIMAN IN THE BHAGAVATI (VIY AH APANNATTI) SUTRA DR. N. M. KANSARA, Ahmedabad. of the word 'arman' (Pkt. In about fifty or more occurences 'aya' or 'atta') in its various derivatives, the term has been generally used in the sense of 'I' or 'oneself'. Of the grammatical forms, the following ones are utilised: 'attanam' almost invariably occurs in the context of Samlehana (the vow of observing a fast) varying in duration from a period of half a month to six months.2 "appana' occurs about six or more times, with the same sense, e.g. "appana aharam aharttae"3, "appana bhunjahi". In one case, however, a slight shade of the sense of the individual soul lurks where the reference is to one's self as distinct from one's physical body, e.g. appana ceva saenam tayenam anaitthe samane amto sattarattassa nittajjara-parigaya-sarire".5 In appano satthane vattavvaya"6 or appano maranam abhoei" the sense of 'oneself' is found, but, again, the sense of the individual soul seems to be slightly indicated in "appano aditthe aya, parassa aditthe no ata"8, etc. The form 'appanam', too, occurs generally in the same sense of 'oneself' e.g. "appanam parikilesamti" or "Katthasolliyam piva appanam karemana viharamti''10, etc. But in other instances where the form occurs in the context of moving about with the mind absorbed in selfmeditation, it indicates the sense of the 'Self', e.g. "Samjamena tavasa appanam bhavemana viharamti':', etc. The form "appanena' generally occurs in the sense of 'I' or 'oneself', but at times it does connote the 'Self' too, e.g. "aypanen uddham vehasam uppaijja" 12 or "bilam iva pannagabhuenam appanenam tam aharam sarirakotthagamsi pakkhivai" 13 etc. In the usages like dravyatman, kasayatman, yogatman, upayogatman, jnanatman, darsanatman, caritratman and viryatman, the term 'atman' (Pkt. 'aya') seems to

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N. M. Kansara 37 refer to the individual soul when the moralistic duties (aya samaie') are referred to, when the moralistic and spiritual deeds work out in the soul ('n' annaitha ayae parinamenti'), and especially when "jiva' and 'jivaya are explicitly equated with each other. The 'l is more strongly stressed when the term 'aya' as such (*daviyaya) as well as in its connection with passions, activity, cognition and other abstractions is quoted as 'kasayaya', 'jogaya', 'nanaya', etc. and when all of them prove either to occur or not to occur simultaneously with the individual being. Cognition, noncognition and belief, so it seems, permeate the personality and thus these definitions equal one another. Speech and inward-sense both mean something definitely different from the 'I', whereas this does not necessarily refer to the body, which may be explained by its constant external working. The submissions made in the Viyahapannatti-sutra (VPS) are somewhat playful. In contrast to the term "aya' or 'atta', the VPS prefers to use the term "jiva' in the context of the individual soul or the Self. The topics discussed with regard to the jiva' in the VPS, are : the heaviness and the lightness, 14 causes of long and short life, 15 contentions of others about the nature of 'jiva', 16 the size, 17 whether active by themselves or due to others, 18 the knowledge about present karma, 19 whether endowed with power,20 duration of knowledge, 21 types of knowledge, 22 aura or karma imprints,23 types of jivas, 24 types of atmans, i.e. conditions of the jivas,25 types transmigratory jivas,26 the number of bodies of the jivas, 27 their sense-organs, 28 speceh,29 mind, 30 body,31 location,32 experience,33 instruments 34 inward-sense, 35 faculty of practising, 36 their activity, 37 modifications, 38 passions, 39 feeling, 40 consciousness, 41 death, 42 transmigration,43 birth,44 condition in enbryo,45 and their liberation.46 Shri Gopalbhai J. Patel, Dr. Sikdar and Dr. Walther Schubring have studied all these references in their scholarly works and have presented their findings systematically under suitable sub-heads. Dr. Sikdar,47 has discussed them under topics like the existence of the soul, plurality of soul, classification of soul, characteristics of a soul, and relation of a soul with speech, mind and body.

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38 The Concept of Atman Shri Gopalbhai Patel has presented these references under the following heads,48 jiva, knowledge possessed by various categories of jivas, pramana, classification of the jivas, eight types of atmans, fourteen types of transmigratory jivas, five types of bodies, five senses, jiva in relation to speech, mind and body, adhikarana, Vedaka, Karana, Samjna, bhavas, labdhi, yoga. kasaya, vedana, upayoga, jiva and les yas. jiva in relation to death, birth and liberation, gati, yoni, jiva in the condition of an embryo and other miscellaneous topics pertaining to jiva, viz., birth of a nairayika, whether jivas are Sadi-santa, whether jivas increase or decrease in number, relation between jiva and caitanya, and pradesas of a jiva, whether a jiva is pudgala or one possessed of pudgala, whether jiva is external or transitory, whether atman is involved in the commitment of violence by a jiva, the manner of coagulation of pudgalas, what kinds of jivas are liable to the bondage of papakarman, the jnanavaraniya-karman, whether jivas are vibrating or nonvibrating, do all jiva-dravyas come within the range of the experience of jivas, the duration of life in the transmigratory condition, whether the nairaytkas are born with or without antara (timegap), and whether the nairayikas are born of their own accord or otherwise. Dr. Schubring has noticed, 49 that the soul as a bearer of life is called jiva, and since it is animate a living being is called jiva (besides pana, bhuya, satta). Their total number remains constant for ever, it neither increases nor decreases. The spiritual function of uvaoga is the essence of the soul. Along with the labdhi, the faculty of practising, the uvanga represents the sense considered as condition (bhavendriya). Next to the sense-organs, the inward sense osanna is essential for spiritual imagination. It is without any organ. With animals and human beings sanna is connected with their coming into existence by procreation, with the Gods and the inhabitants of hell it is possessed by them in their pre-existence. Those who possess sanna are called sunni and so a kevalin is no-sanni-no-asanni, since he has come to be beyond sanna. The karman since time eternal, has been closely connected with the soul. The karman does not only effect the fate

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N. M. Kansara 39 of the soul, but it equally supplies it with a conditional quality reflecting the moral level, and as such is called lesa or lessa (lesya). They are represented by six colours : black (kanha), dark (nila), grey (kau), yellow (teu), pink (pamha) and white (sukka), each of them being determined by a number of comparisons which, however, are said not to reach up to "reality". Together with the infinite variety of actions it is also its resplendence that changes continually, just as the soul is accompanied, the beginning of its new existence, by the only lessa that it had in its hour of death. But it is in the nature of the grades and classes of the beings that their behaviour is limited, and correspondingly, their lessa moves within certain ranges, so that beings of hell, fire, wind and lower animal-world will not reach beyond the third (grey) lessa, and all the remaining one-sensed beings not beyond the fourth (yellow). Even female gods do not reach farther, whereas their male partners have all the six and those of the higher standing have only the last three. All humans and five-sensed animals are capable of all the lessas. Though the kevalin, during his stay on earth (sajogi kevali) still has the white lessa, the siddha has no longer any of it. The individual soul has as many paesas as has the space of the world. One individual soul occupies the room of 1/n (anu or even more) of such quantities as are presumed by the part of that or the size acquired through karman. So (substantially) the soul of an elephant equals that of a louse, as is explained by the simile of the lamp whose light, as the case may be, will illuminate a large or a small hollow room. The paesas (units) stand for different densities within the same number of units i.e. in different bodies. The units of matter differ in number from zero to infinity. The lower limit is the smallest unit of matter, the atom, The details discussed under these topics would easily lead one to think that all the characteristics of the jiva as determined and discussed by Lord Mahavira refer to the soul as manifested at the astral and causal levels, rather than to that of the speculative: nature of the pure Self, as determined on the basis of logic serving as a means of revealed knowledge (sruti). It pertains to the soul

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40 The Concept of Atman as perceived at astral levels, rather than to the Self as bereft of the astral and causal bodies. Modern physics has found out to very important facts :50 (i) the mind of the experimenter can in some cases influence matter; and (ii) matter-energy can neither be created nor destroyed. All matter is energy and as energy can be changed or modified, the 'matter' is merely energy at different levels of "existence". For all practical purposes scince is now telling us that matter cannot be destroyed. It can only be changed from one form to another form, that is, from one vibrational frequency to another one. Little is known about the subtle energies involved in thoughts, emotions, the human aura and the soul. There is now a sufficient accummulation of research-data to show that the energies which make up an individual person's thoughts, emotions, personality, memory banks and soul continue in existence after death and decay of the physical body. The experiences of many saints, sages, seers, prophets and mystics over the ages, and the experiences and reports of certain enlightened persons who in last hundred years have reached levels of cosmic consciousness, and the research currently under way in several countries, have revealed that there are seven levels of consciousness and correspondingly seven 'bodies' or layers or worlds in which life subsists at different times. These bodies or worlds are known as follows51 : (i) The Earth or Physical Plane serves as the substratum of physical bodies along with the etheric on astral bodies. (ii) Lowest Astral Plane is a dark, dismal, dangerous and often frightening world and it serves as a habitat of greedy, self-centered, unloving resentful persons who often have fierce desires and lusts associated with physical bodies. It is also an abode of the less desirable "creatures" of non-human lines of evolutions. This level is traditionally referred to as hell, hades or or purgatory. It is the human and non-human astral bodies from this plane which attract them selves by way of obsession to the magnetic auras or astral bodies of persons living on the earth

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41 N. M. Kansara plane. (iii) Intermediate Astral Plane is the level at which the person "awakens" minutes or days or months or years after departing from the physical body. The body is still material but of finer substances at a higher vibratory iate. Its appeararce accormodates cach individual's personal form, usually the prime, of life. (iv) Highest Astral Plane is the level, usually known as heaven, where there is no pain or suffering. This is the plane where eventually the soul has to decide whether to return to the earth-plane for more experience or to accept the second death. In case he chooses the latter, the mind and the soul may shade its astral body or containment vehicle and be re-born on to that Causal or Mental Level for which it has been qualified. When re-born, the soul will function in its mental and causal body. (v) Mental and (vi) Causal Plane, offer access to all of the accumulated wisdom of the ages on the earth-plane and throughout other parts of our solar system'. This is the final opportunity to choose to return to the earth-plane or the final re-birth onto the celestial planes. (vii) In Celestial Planes the nature of consciousness is galactical, universal and cosmic, largely beyond the comprehension of those living on the Planet-earth. The celestial planes are the location of the Christian God, of Buddha, of Jaina Tirthankaras called or Hiranyagarbha. Most of these levels are ever surrounding, and interpenetrating us. Our bodies, and all the material in the universe are more than 99% empty space, and we live in two worlds at the same time. We are functioning not only on the Earth-plane but also in a very lowest and densest portion of the Astral plane. When the physical body dies and the etheric body disintegrates we do not really have to go on a "far journey". We will be automatically on vibrational level that we deserve to be on, based on the quality of life we have loved while in the physical body. This is the glimpse of the sublime vistas and grandeur of the overall scheme of life which God has created for all of humanity, regardless of race, caste, sex or religion. The blueprint strips away most of the controversial dogmas and creeds which se parate the world's religions;

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The Concept of Atman it does not discredit the central spiritual teachings of the major religious systems. In the light of these findings of the modern science, we realise that the teachings of Lord Mahavira as preserved in the Agama texts like the VPS, should not differ from those of the Upanisadic texts or the Vedanta-sutras which attempt to merely systematise the Upanisadic teachings. And when we look for the resemblances, we do find that both distinguish between the liberated and the transmigratory sonl, both posit the state of liberation as one beyond the pale of the wheel of transmigration, both describe the state, of heaven and hell for souls after their death, both teach that the soul is accompanied by his astral body and impressions of karma when it departs from the physical body, that although the soul is very subtle (anu) it is capable of assuming a very big size to accomodate the physical body it is consigned to, both put forth the metaphor of a lamp the light of which reaches all the corners of the room in which it is placed, both propound the desirability of doing good to others and avoiding harm to them, both associate moral values with spiritual advancement and both prefer to teach in terms, and from the levels, easily understandable and approachable by persons with average conimon sense, rather than high intellectual calibre. It is only at the time of answering the probing questions pertaining to the nature of the soul in gereral and differentiating it from that of the Pure Self in particular by intellectually sharp and emotionally advanced sages that the difference on the higher levels is elucidated, in the Upanisads. Lord Mahavira, on his part, seems to have maintained a highly practical attitude of focusing his attention only on the first four planes, where the soul is never seperated from its astral vehicle and he has to this end discouraged any tendency on the part of his disciples to distinguish between the Pure Self from the Soul. He has dubbed such a tendency as useless (miccha) and false, in view of the fact that it would encourage intelectual quibbling and bread laxity in moral outlook, as in the case of the Ajivikas,

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N. M. Kansara 43 which would uitimately weaken the most essential willpower of the aspirants for spiritual life. This was inevitable, since Lord Malavira stood for a highly strict and severely disciplined moral life as the only adequate means for liberation from the wheel of transmigration. It is only as an expedient of encouragement for weaker souls already entangled in the worldly life that he has provided for the compromise formulae of twelve-fold way of the life of a householder, wherein, too, the ideal constantly kept in the forefront is that of an ascetic (samana), a houseless one. The Upanisadic teachings, too clearly lay down that the eligibility for the path of liberation, called by them as 'devayana', call for a life of solitude, penance and faith, demanding total extinction of the desire for wealth or possessions, for progency or continuance of tradition and lineage, and for fame or indulgence to one's ego. In view of these broad fundamental facts of life, there is hardly any worthwhile differrence in the teachings of both these traditions of Indian spirituality. Whatever difference we come across in the later texts is more of the nature of intellectual hairsplitting rather than of any new discovery in the field. REFERENCES 1. Cf. Viyahapannattisuttam, Parts I-III. Ed. Pt. Bechardas Jivaraj Doshi. Publ. Shri Mahavira Jaina Vidyalaya, Bombay, 1974-82. 2. VPS., pp. 479.20; 494,17. 3. Ibid.. p. 144.18. 4. Ibid., p. 361.16. 5. Ibid., p. 718.15. 6. Ibid., p. 948.16. 7. Ibid., p. 725.11, 8. Ibid., p. 610.18. 9. Ibid., p. 14.13.

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44 The Concept of Atman 10. Ibid., p. 517.2. 11. Ibid., p. 101.11. 12. Ibid., p. 163.17. 13. Ibid., p. 731.15. 14. Ibid., I, ix. 1-3. 15. Ibid., V. vi. 1-4. 16. Ibid., XVII, ii. 17. 17. Ibid., VII. viii. 18. Ibid., I. i. 19. Op. cit. 20. Sri-vyakhya -prajnaptih with Vitti of Abhayadevasuri. Publ. Jaina Sevatambara Samstha, Ratanpur (Malwa), 1937, 21. Ibid., I. i. 22. Ibid., VIII. ii. 23. Ibid., IX, xxxi. 24. Ibid., VII. iv. 25. Ibid., XII. X. 26. Ibid., XXV. i. 27. Ibid , X. i.; XVI. i; XVII. i. 28. Ibid., II. iv, 29. Ibid., XIII. vii. 30. Op. cit. 31. Op. cit. 32. VPS., XVI. i. :33. Ibid., VI. iji. 34. Ibid., VI. i. 35. Ibid., VII. viii. .36. Ibid., VIII. ii. 37. Ibid,, XXV. i. 38. Ibid., XVII. i; XVIII. j.

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N. M. Kansara 45 39. Ibid., XVIII. iv. 40. Ibid., X. ii. 41. Ibid., XVI. vii. 42. Ibid., XIII. vii. 43. Ibid., I. vii. 44. Ibid., X. ii. 45. Ibid., I. vii. 46. Ibid., I. iv; VII. i, 47. Studies in the Bhagavatisutra, by Dr. Jogendra Chandra Sikdar. Publ. Research Institute of Prakrit, Jainology and Ahimsa, Muzaffarpur (Bihar), 1964. 48. Sri-Bhagavati-Sara (Guj.). Publ, Shri Jaina Sahitya Prakashan Samiti, Ahmedabad, 1938. 49. The Doctrine of the Jainas by Walther Schubring (Eng. Trans. by Wolfgang), Publ. Motilai Banarasidas, Delhi, 1978. 50. The Projection of the Astral Body, by Sylvan J. Muldoon and Hereward Carrington, Publ, Rider & Company, London, 1974. 51. After We Die. What Then? by George W. Meek. Publ, Meta science Corporation, Publication Division, Franklin. 1980.

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ALLEGORY IN ENGLISH LITERATURE AND THE NAYADHAMMA KAHAO V. M. DOSHI, Ahmedabad. The origin of allegory should be traced back to philosophy and theology rather than literature. Most probably it lies in religion. From the beginning allegory has been closely asscciated with story. We can distinguish between two kinds of stories : those which are essentially literal and those which are essentially symbolic and cannot be comprehended unless we understand their symbols. A literal story may have symbols in it but we can understand it without their presence because the story's meaning and effect will depend primarily on its development of a situation. But in some stories symbol is the primary method of communication, and without a translation of its symbols, the story will be meaningless. Stories that operate primarily on a symbolic level can further be classified into allegorical and symbolic categories. The distinction between these two is that symbolism always means what it says and also something else while allegory primarily means something else. We can say that allegory begins with an idea and the author then creates an object (frequently a character) that stands for that idea. A story like the Pilgrim's Progress where Vanity Fair is chosen simply to represent an abstract idea, not to be taken on a literal level as an actual place, is an allegory. An allegory is a coherent structure in which all the elements are carefully integrated in a pattern of thought, and the effectiveness of an allegorical scheme depends upon the systematizing process. The symbolist moves from the actual to the unseen and

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V.M, Doshi 47 intangible while the allegorist attempts to comprehend immaterial ideas by giving them recognizable form. As Prof. Humphry House says, all allegory involves symbolism, and in proportion as symbolism becomes developed and coherent, it tends towards allegory. All western and many eastern religions have found their most perfect expression in myth--a story or a series of stories which serve to explain those universal facts, which most intimatelly affect the believer, such as seasons, crops, birth, marriage, death, moral laws etc. The myths are passed on orally or in ritual and eventually sometimes by way of the written word. Often they are mysteries the interpretation of which is revealed only to a fraternity of monks or to a larger body of initiates. There are stages of monkhood and full enlightenment is reserved for those who reach the highest level. Yet the myth could not have come into existence without some interpretation and we can reasonably assume that from prehistoric times onwards myth and interpretation went hand in hand. In some parables of the Bible e.g. the Good Samaritans and the Prodigal Son, the story is allegorical. Among many other examples is the interpretation which allegorizes the Song of Solomon in terms of the mutual love of Christ and the Church. Solomon is a type of Christ and the Queen of Sheba represents the Church. John, who at the end of the first century A.D. wrote Reveala, tions deals allegorically with events of the period, in particular the persecution of christians by the Roman emperors Nego (5468 A.D.) and Domitian (81-96 A.D.), and with the expectation of the return of Christ to earth in judgemeni. Structurally this book makes uses of numerical style of allegory. In books on the New Testament one finds traces of the opinion that the history of the world was to occupy six ages, corresponding

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48 Allegory in the English Literature to the six days of creation out of the seven days of the first week followed by the Sabbath of external rest. It is interesting to compare this Christian belief of six ages with the Jain conception of six aras, spokes of the wheel of time. John uses the number seven as a symbol for completeness or wholeness. Seven days makes a week. The seven days of the week are connected with the seven planets readily visible to the naked eye. Twenty four is the most conspicuous number in the description. of the heavenly throne and its setting which forms chapter IV. Twenty four elders are seated about the throne. The Jain conception of 24 Tirthankaras is by far the older. This tradition of numerical allegory continued through the middle ages into the Renaissance, and is particularly well examplified in the poetry of Edmund Spenser (1552-99). Allegory and satire are in fact intimately connected. Allegory is general and satire is particular. The generalities of allegory acquire power over the moral sense and the imagination by way of their relevance to the particular, and the particularities of satire equally acquire more than passing relevance when they are seen in terms of a system of moral ideas which are generally acceptable. The description of Vanity Fair, for example, in the Pilgrim's Progress obviously and powerfully appeals to the satiric imagination of Thackeray. The basic structure of Gulliver's Travels is allegorical; the island of pigmies, the island of giants, the flying island and the island of rational horses are all allegories of aspects of the human condition which might perfectly well have found their way into an avowedly allegorical medieval or renaissance narrative. Satire criticizes social, political or religious life with a view reforming it while allegory aims at moral or religious edification. to

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V. M. Doshi Unlike symbolism which is a mode of thought, allegory is a mode of expression. It belongs to the form of literature more than to its content and it is learnt from the practice of the ancients. In many of Blake's poems allegory and satire are present together : I wander thro' each charter'd street, Near where the charter'd Thames does flow And mark in every face I meet Marks of weakness, marks of woe. 49 "London" here is both the allegory of a state of mind and an actual city whose way of life totally offended Blake's religious principle. The thematic content of allegory with detailed richness of stylized point of view of good satire expressed in story-form produces potential literature. The Pilgrim's Progress, the Life and Death of Mr. Badman, and Gulliver's Travels, for example, mark important stages in the development of the English novel. The methods used by Bunyan and Swift and taken up by Fielding in Tom Jones and later by Jane Austen in the novels-Pride and Prejudice, Sense and Sensibility, Persuasion etc. recall the allegorical interludes of the sixteenth century. It is noticeable that the American novel as exemplified by the work of Hawthrone and Melville, retained and developed this allegorical structure. The structure of the morlity play, with its frequent satiric and realistic overtones and the general allegorical ambience of so many of the plays of Marlowe, Shakespeare and Jonson, is perhaps the greatest single contribution of allegory to the literature of England. In Jain literature the tradition of allegory is as old as the Agamas. The Nayadhammukahao, which is the most readable of all the Jain canonical works, is a collection of stories with various illustrations and tales tinged with religious sermonizing. Most of the tales lay more stress on some parable incorporated in them

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50 Allegory in the English Literature than on the tale itself. Some of the tales are only parables spun out and enlarged to form narratives. Here we find the narrator endeavouring to make his meaning comprehensible to his listeners. He condescends very low to the level of their intelligence and draws on incidents familiar to them. The chief interest of these stories is, therefore, allegorical, The allegorical story in Jain literature stands out as a distinct category and its special feature is that the story is followed by explication of its symbols. The story of merchant Dhanya and robber Vijay of Rajgriha is a powerful allegory on the conduct of monks. Once Dhanya was sentenced to imprisonment for committing a minor crime. He and robber Vijay, the murderer of the former's own son, Devdaita, were fettered together. This pious merchant shared with that robber in the jail, his food packets sent to him daily by his wife Bhadra. Here merchant Dhanya stands for a monk. Robber Vijay stands for human body which must be given food as long as the soul is in the body. The restraint that brings the greatest happiness is comparable to the merchant's son. The right knowledge, the right faith and the right conduct are ornaments. The world is like the old garden in the story. Without being tempted by senseorgans, the monk should give necessary food to the body only to maintain it in order to practise religious vows. The illustration of the two eggs of a peahen confirms that a monk must not entertain any doubt about the efficacy of selfrestraint. The son of Sagaradatta who doubted whether a babe will come out of the egg symbolizes the monks and nuns who doubt whether the fivefold restraint will bring its reward. They get drowned into the ocean of samsara. The son of Jinadatta symbolizes the monks and nuns who keep the five great vows with full faith in them. They ultimately attain liberation. The name of Sagardatta and Jinadatta are also suggestive. The story presents potential allegory.

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V. M. Doshi In the story of the two turtles and a jackal the first turtle who exposed itself to the danger of the jackal and was killed by it, symbolizes the monks and nuns who expose themselves to the danger of attachment and aversion, raga and dvesa and suffer miseries in the cycle of rebirths. Another turtle who remained unhurt in the shell and went to its abode in the water, symbolizes the monks and nuns who conceal their sense-organs in the shield of restraint, remain unhurt by attachment and aversion and attain liberation. Allegorically this story brings home to us the efficacy of the five great vows of monks and nuns and the five small vows of laymen and laywomen, 51 The story of five rice-grains is an interesting parable spun out and enlarged to form a story. A rich merchant has four daughters-in-law: Ujjhita (one who throws away). Bhogavati (one who eats), Rakshika (one who preserves) and Rohini (one who grows something). He gives each of them five grains of rice with orders to preserve them. Ujjhita throws the grains away and thinks to herself. "There are plenty of rice-grains in the larder. I shall give him others instead". Bhogavati thinks in the same way and eats the grains. Rakshika preserves them in her jewel-casket. But Rohini plants the grains and reaps, she again sows the grains and reaps again until at the end of five years she has accumulated a large store of rice. The rich merchant returns from his journey and punishes Ujjhita and Bhogavati by assigning to them the meanest tasks in the household and he entrusts Rakshika with the guarding of the entire property but he gives the entire management of the large household into the hands of Rohini. These four women whose names are also symbolic stand for four types of monks. Those monks and nuns who do not keep the five great vows degrade themselves and are hated by the Sangha. Those monks and nuns who keep the five great vows only with a view to filling their begging bowl and remain attached to food etc. disqualify themselves from attaining liberation and earn miseries for succeeding births. Those monks and nuns who keep the five great vows carefully live a worthy ascetic life. They are revered and are worshipped by

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52 Allegory in the English Literature the Sangha. Those monks and nuns who are not content with. pretty well keeping the five great vows, propogate the vows and they alone attain liberation. This story belongs to the category of international literature, E. Leumann has pointed out a corresponding story in Matthew (25.14-30) and Luke (19.12-27) of the New Testament. Gustav Roth traces its origin in Hebrew Gospel which is of greater antiquity than Matthew and Luke. In the present story one finds a few words of praise for women. This shows the narrator's broad democratic outlook. The interesting story of Malli, the nineteenth Tirthankara, is a very obvious and striking allegory. Princess Malli of wop drous and incomparable beauty compared her body to the gold statue in the 'puzzling house' that she had got constructed in order to bring home to the six wooing princes the frailty of human body. The puzzling house' represents the world of temptations. The fairlooking, filthy and perishable human body is compared to the gold statue which is stenchent and loathsome inside, The most important story of the Nayadhammakahao is the story of Avarakamka. We are told that in her previous birth Draupadi (Dovai) was the daughter of a merchant of Campa and her name was Sukumarika. Once she saw a prostitute enjoying the company of five young men at a Bohemian club of the city called Lalita. Sukumarika thereupon made a nidana (claiming reward of penance in the next birth) to marry five husbands in her next life and accordingly she was born as Draupadi who as a result of her nidana married five Pandavas. The story is spun round the concept of transmigration of soul which is a favourite theme in Jain legends. Ainna' (The Noble Horse) is mariner's fairy tale describing the fate of the winged horses as determined by their susceptibility to sense-organs. Those who are conquered by the sense-organ of hearing and tempted by sweet voice are like the partridge caught in the net. They who are subdued by the sense-organ of smelling and are tempted by various sweet smells are like a snake from a hole who gets caught up to become miserable. They who are

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V. M. Doshi 53 subjugated by the sense-organ of taste and are tempted by various tastes are like the fish that is taken out of water in a net and dies panting for breath. Those who do not control the sense-organ of touch and are tempted to various objects are like the elephant that is pierced by the hook and become survile and experience great pain. Rather than put cotton pellets into the ears in order to prevent pleasant or unpleasant voice from entering the ears, the monk should try to cultivate equanimity. Rather than blame the eyes for seeing pleasant or unpleasant sights the monks should cultivate equanimity. Rather than show a like or dislike for a good or bad smell coming to the nose the monk should try to cultivate equnnimity. Rather than show a like or dislike for things that taste sweet or sour, the monk should try to cultivate equanimity. Rather than be glad or sad when he has a feel of soft or hard objects, the monk should try to cultivate equanimity. The fairy tale of mariner teaches us to try to cultivate control over sense-organs and become equanimous. Thus the stories of the Nayadhammakahao are potentially allegorical. . Since Jains were always in search of interesting stories from whatever source they came and incorporated them in their compositions, the post-canonical Jain narrative literature is voluminous varied interest. And allegory, which is an important device of the narrative art, is a wide-spread tradition. The parable of Man in the Well' which has gained great fame and significance in universal literature is a genuine Indian production of ascetic poetry that corresponds with Jain view of life. It deserves to be quoted here. A Brahmin loses his way in a dense forest full of beasts of prey. In great terror he runs here and there looking in vain for a way out. Then he sees that the terrible forest is surrounded on all sides by traps and is embraced by both arms of a dreadful looking woman. Great and terrible five-headed dragons, which reach up like, rocks to the sky, surround this great forest. And in the middle of this forest, covered by underwood and creeping plants there is a well. The Brahmin falls into it and is caught on

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54 Allegory in the English Literature the interwined branches of a creeper, "As the great fruit of a bread-fruit tree, held by its stalk, hangs down, so he hung there, feet upwards, head downwards. And yet another even greater danger threatens him there. In the middle of the well he perceived a great, mighly dragon, and at the edge of the lid of the well he saw a black, six-mouthed and twelve-footed giant elephant slowly approaching. In the branches of the tree which covered the well, swarmed all kinds of dreadfui-looking bees, preparing honey. The honey drips down and is greedily drunk by the man hanging in the well. For he was not weary of existence, and did not give up hope of life, though white and black mice gnawed the tree on which he hung. The forest is the sariis ara, the beast of prey are the diseases, the hideous giantess is old age, the well is the body of beings, the dragon at the bottom of the well is time, the creepers in which the man is caught are the hope of life, the six-mouthed and twelve-footed elephant is the year with six seasons and twelve months, the mice are the days and nights, and the drops of honey are sensual lappiness. Though this parable corresponds with the Jain view of life it was probably the Buddhistic versions of the parable which paved the way for it to the West. This story also appears in the fifth chapter of the Striparva of the Mohabharata. Ernst Kuhn has traced throughout all the literatures of the world the "circulation of this truly non-sectarian parable which has served for the edification of Brahmanas. Jainas, Buddhists. Mohammedans, Christians and Jews." "Dhurtakhyana' the well known satire written by Haribhadra, one of the most distinguished and prolific Jain writers, ridicules the stories of the Hindu cpics and Puranas. Siddharsi's 'Upamitibhavaprapancakatha' is the first elaborate and extensive allegory in Indian literature, followed two centuries later by Krsna Misra's great allegory, 'Prabodhacandrodaya.' Somaprabha, the younger contemporary of Hemchandra, wrote Jiva-manah-karana-santapa-katha (The story of conversation between Soul, Mind, and Senses) which is an elaborately worked out allegory of 105 stanzas. The vast ocean of Jain literature has a rich treasure of precious gems of allegory which we can be legitimately proud of.

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THE DREADFUL DETERRENTS TO THE JAIN UPA SAKAS IN THE UV A SAGADAS AO Dr. D. G. Vedia, Ahmedabed. The Uvasagadasao is the seventh Anga among the eleven Argas. the sacred books of the Svetambara Jains, the sacred books of Mahavira himself and his direct disciples, the Ganadharas. They have passed through three editions at councils held at (1) Pataliputra (about 307 B. C.), (2) Mathura and Valabhi (about 360 A.D. or 373 A.D.) and (3) Valabhi (about 513 or 526 A.D.). Thus the last edition belongs to the first quarter of the 6th century A.D., In the last edition Devarddhigani compiled a canon of sacred writings partly with the help of old manuscripts and partly on the basis of oral tradition as Winternitz opines. 1 Uvasagadasao literally means the ten chapters on the religious duties of persons who have become followers of Mahavira without, however, renouncing the world and accepting the monastic vows and who remain as ordinary members of tha society. It contains ten stories of pious Jain householders. Most of them are wealthy merchants. They adopt certain vows and rules of conduct laid down by Mahavira, The rules and vows which a Jain monk has to observe ar set forth in the first Anga, the Acaranga Sutta. The first chapter of the Uvasagadasao gives in detail a list of the vows and obser vances. Mahavira's disciple Ananda, and his wife Sivananda, adopted the vows and observances in the presence of Mahavira. Ananda acquired the miraculous knowledge of Avadhinjana. Finally he dies a voluntary death by starvation like a genuine Jain saint and is reborn as god in heaven. Ananda is not disturbed by dreadful deterrents during his austerity. Various kinds of temptations arising from external persecutions, which threaten to prevent pious house-holders from faithful obser

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56 The Dreadful Deterrents vance of th> vows are described in the succeeding chapters i.e. two to five. In the second chapter a certain god appeared before Kamadeva at midnight. God assumed the form of a goblin,2 and threatened Kamadeva who showed no fear, dread, alarm, agitation, emotion or perturbation, but remained silent and kept himself engaged in the meditation. The god often tried to frighten by assuming the form of a huge celestial elephant. a deadly venomous cobra and a huge celestial god. But all the efforts of a celestial god were in vain.3 In the third chapter, Culanipiya was exposed to the temptation of giving up the observance of the vows to save the relatives. Culanipiya, through lofty ascetic exercises, was reborn as a god, In the fourth chapt:r Suradeva was victimized through similar temptations to preserve his health and wealth by breaking up the vows by a certain god. But he engaged himself in the meditation on religion. In the fifth chapter a certain god who brandishing a large sword threatens Cullasayaga to slay his eldest son as a god does in the previous stories. His entire property was put in danger of being lost.6 Lastly like Suradeva and Culanipiya, Cullasayaga succeeded in duly observing the vows they had undertaken to perform. After death he reached the different heavens and he was destined to be liberated in due course. All these stories of Kamadeva, Culanipiya, Suradeva and Cullasayaga closely resemble. The role of the god is narrated in the same manner. In the sixth chapter Kundakoliya accepts the vows of a householder. A certain god appears, snatches away from the masonry platform the seal inscribed with his name and his upper garment and mounts up with them into mid-air under the sound of little bells. The god appreciates the doctrine of Gosala Mankhaliputta and condemns the doctrine of Mahavira, After exchange of some arguments the god being defeated places the seal inscribed with

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Dr. D. G. Vedia 57 his name and his upper garment on the masonry platform and disappears. Thus in this story Kundakoliya refuted the theories of heterodox people by means of thesis, arguments, questions, proofs and explanations based on the sacred collection of the twelve Angas. Like a true ascetic he was reborn as a god. In the seventh chapter Saddalaputta, a disciple of the Ajivika conducted himself according to the dictates of the Ajivika tenets. A certain god appeared before him in mid-air when he was living a life according to the law received in the presence of Markhaliputta. The god spoke to him to receive the person coming next day. Next day Mahavira went there. Mahavira preached him twelve fold law of a householder which consists of the five lesser vows and the seven discriplinary vows, 8 when he was fully couvinced Gosala Markhaliputta failed in his efforts to prevent transgressing of Saddalaputta from his doctrine to the doctrine of Mahavira. Saddalaputta sanctified himself by practising the vows and observances for fourteen years. During the fifteenth year at one mid-night there appeared a certain god, brandishing a large sword of dark blue Justre,9 slew his sons and he spattered his body with flesh and blood, even though Saddalaputta remained engaged in meditation of the religion. Everything happens as in the case of Cullanipiya. Lastly he is reborn as a god.10 In the eighth chapter Mahasayaga is not disturbed by any god. But his wife Revai comes in the way. She deprived her twelve co-wives of their life either by weapon or by poison. Being, mad after meat, juices, liquor and spirits of various kinds together with many kinds of food consisting of roasted or fried or baked meat, she tried to often excite Mahasayaga in a state of intoxication with the passion of love. Once he grew furious and applied his supernatural power. Consequently she was reborn as a hell-being. Lord Mahavira conveyed a message to him through Goyama to confess the sins and santify himself by many exercises in the moral restraints. He observed austerities for twenty years and was reborn as a god after death. 11 In the remaining two chapters the stories of Nandinipiya and Salihipiya and narrated. There we do not come across the interruption by any god or a wife.

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58 The Dreadful Deterrents Thus we can see that Kamadeva, Cullanipiya, Suradeva, Cullasayaga and Kundakoliya were disturbed by a certain god in the same manner. In the case of Saddalaputta nature of interruption differs. The god tempts him to adopt the doctrine of Gosala Markhali for the first time and behaves in the same manner as in the case of Kamadeva, Cullanipiya etc. for the second time. Here the nature and behaviour of the god does not seem to be divine one. Amarakosa enumerates the supernatural elements, 12 among which Yaksa and Guhyaka seem to be supernatural elements referred to herewith. In the Bhagwati Suutra 13 Punnabhadda and Manibhadda are called powerful and they appear together to those who practice certain austerities. Mahavamsa 14 enumerates the names of Punnabhadda, Manibhadda, salibhadda, Sumandabhadda, Caksuraksa, Purnaraksa, Savvana, Savvajasa, Savakama, Samiddha, Amona and Asamta. All these names of Yaksas are auspicious, implying fuliness, increase prosperity etc. Yaksas are often called Devas in the Jain books, as Sasana Devatas. They are usually guardian angels. The Devas who persecute the followers of Mahavira should be regarded as Yaksas. They appear in an Asoga (As'ka) grove and take possession of objects laid on an altar. The shape-shifting is one of the characteristics of Yaksas. Pisacas (Praksta-Pisaya) is also said to be a form of Deva. It may be the Yaksas like the more orthodox Brahmanical deities of Santa and Ugra form. Here in Uvasagadasao the false and lying Devas possess the objectionable qualities. In the commentary Ranasrami on Amarakosa the word Yaksa is derived from the root Yaj to worship. 15 Medini takes the word Yaksa as a synonym of Guhyaka.16 The commentary by Ramasrami further derives the word Yaksa from I (e) and "Aksa'17. The word Guhyaka is derived from Guh'18, or Guhya and Ka..1% The word Bhuta is also understood to be synonym of Yaksa. The word Bhuta is derived from the root Bhu.20 Malevolent nature of some Yaksas is the same as that of Pisaca a i. In the earlier Vedic books the root Yaj is used much. The word Yaksa is first time found in the Jaiminiya Brahamana,22 and Kenopanisad.23 It does contain the sense of a wonderous thing.

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Dr. D. G. Vedia 59 It does not appear in the sense of spirit or genius. During the period of Grhyasutra Yaksas are invoked together with a numerous and virisi dsitis; cl.233ed a Bhutas i.e. being;. 24 siva is knowa as Blutajv11. Yaksi; are often called Bhutas.25 The word Yaksa occurs in the Sanskrit, Pali, Prakrit and Simhalese languages, Sanskrit : Yaksa, () Yaksini; Pali: Yakkha, (f) Yakkhini; Prakrit : Jakkha, (f) Jakkhini; Simhalese : Yaka, (f) Yaki. The word "Yaksa' is perhaps indigenous and of non-Aryan otigin. Ramayana proposes an explanation which looks like mere folk etymology : Brahma created beings to guard the waters and some of these soon cried 'Raksamah'- 'Let us guard' and others said Yaksamah 'let ue gobble'. Thus the former became Raksasas and the later Yaksas. The idea seems to be derived from the big belly which is the most constant feature of the Yaksa iconography. There is some confusion of Yaksas and Raksasas, who according to one tradition have a common origin, Both have good and evil qualities, benevolent and malevolent as the case may be. Very often the same description can be appliad to the both. Even though. these two classes are quite different. Yaksas are associated with Kubera, while the others are associated with Ravana. Yaksas are kind, while the others are blood-thirsiy. In the Satapatha Brahmana Kubera is said to be Raksasa and Lord of robbers and evil-doers. But in the later literature he is Lord of the Yaksas. Kalidasa knows him as the Lord of Yaksas in the Meghadutam. The Ramayana uses Yaksatva in the sense of 'spirithood 26. The Mahabharata knows Yaksas and Raksasas as the deities of Rajasika or passionate people. 27 Thus Yaksas are known here below the class of Devas and above that of goblins and ghosts. The word "Yakka-bhuta' in the Mahavamsa shows the malevolent nature of some Yaksas. The god of Uvasagadasao seems to be of this type. Benevolent-natured Yaksas are specially grouped

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60 The Dreadful Deterrents with Nagas, gods, Gandharvas etc, Kubera, Ganesa, Manibhadda etc. are of this type. The good-natured Yaksas are later on described as the attendants of gods like Guha on Katrikeya, 28 supporter of friendly service, gate-keeper and world-protector. But Yaksas of malevolent nature used to disturb the penance of ascetics and moral behaviour of good people, as happens in the case of Kamadeva, Culanipiya, Suradeva and Cullasayaga in the Uvasagadasao. Such Yaksas are Yaksagrahas i.e. a kind of demons who take possession of others and cause diseases. Bt nevolent Yaksas are regarded as tutelary deities. They are worshipped as Sylvan deities, 29 as well as family deities. In the Siddhartha's family Yaksa was known as sakyavardhana. Such Yaksa is a tutelary deity to whom tne children were presented.30 It is interesting to note that the Brahmins used to worship such a tutelary deity as Yaksa along with a family deities such as Kuladevi, siva, Ganesa etc.31 Such deities protect a devotee from malevolent spirits, The abode of a Yaksa is often represented as Caitya Pali : Cetiya; Prakrit : Ceiya, or Ayatana (Prakrit: Ayayana), which may be outside a city in a grove, on a mountain or ghata. The word "Caitya' sometimes means no more than a sacred tree or a tree with an altar. Such are designated as Caitya-vrksas.32 Kalidasa also refers to such 'Gramacaityas'33. Such holy trees should not be injured as they are the abodes of Devas, Yaksas, Raksasas etc. Buddha is often said to be halting or resting at such abode of Yaksa. Bodhi-tree of Gautama is also known as Yaksabhavana. Mara who disturbed Siddhartha Gautama was that malevolent Yaksa, while Sakyavardhana, his family Yaksa is tenevotent by nature. In Uvasagadasao we find Mahavira in such Caitya, as Hoernle assumes that the Caitya must have been sacred to the previous Jina Parsvanatha, but that may be a Jakkha shrine and not a Jain temple, as no Jain Puja cult was established in the time of Mahavira.. Sala, Amra, Plak$1, Asoka, Asvattha, Vata etc.34 are said to be the abodes of Yaksas in the Buddhist and Puranic literature.

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Dr. D. G. Vedia Generally flowers are offered to the Yaksas as they are called Sumanasas.35 Milk is also offered to them. Meat and spirituous liquor are liked by generally malevolent Yaksas and Raksasas.36 In the Meghaduta benevolent Yaksas also used to drink wine produced from Kalpavsksas. 37 Fergusson opines that "Tree and serpent worship i.e. the worship of Yaksas and Nagas, powers of fertility and rainfall was primitive faith of the aborginal castless Dasyus who inhabited northern India before the advent of the Aryans.'38 This prediction took the shape of a cult with the cause of time. During three centuries before Christ we find a worship of one deity under various aspects. even of Yaksas and Raksasas as coming into consciousness and prominence as we find in Buddhist and Jain literature as well as in epics and puranas. As a result of this in the sectarian literature the Yaksas possess honorable status and are benevolent towards mankind. People also had developed affection for them. Simultaneously some malevolent Yaksas, Raksasas, Bhutas and Pisacas are found causing dreadful deterrents in the way of ascetics, saints and householders. Gautama Buddha and Mahavira were also disturbed by such malevolent divine spirits. Other ascetics are also found passing through such expbrience. Force of endurance and self confidence made them succeed in achieving their goal. As a conclusion we find here in the Uvasagadasao : 1. Mahavira halted at some caitya or shrine of Yaksa. 2. The followers like Kamadeva, (ulanipiya, Suradeva, Cullasayaga and Kundkoliya are interrupted by dreadful deterrents caused by some deity. This deity seems to be none but Yaksa, malevolent by nature. 3. Saddalaputta refutes the arguments of a divine i.e. Yaksa and ultimately he also like Kamadeva, Culanipiya etc. successfully pass through such dreadful deterrents.

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62 The Dreadful Deterrents 4. Such stories are intended to establish steadiness, self confidence and endurance in the Upasakas. 5. Worship of the benevolent Yaksas and resistance of the malevolent deities have come down from the very early period. In this connection Jain, Bauddha and Puranic literature closely resemble. 1. Indian Literature, Vol. II, para. 433 2. Uvasagadasao, para. 94, 95 3. Ibid para. 94-113 4. Ibid para. 132-142 5. Ibid para. 146-154 6. Ibid para. 156-161 7. Ibid para. 165-170 8. Ibid para. 186-187-200 9. Ibid para. 224-225 10. Ibid para. 224-230 11. Ibid para. 238-265 12 vidyAdharA'psaraso pakSagandharvakinnarAH / pizAco guhyakaH siddho bhUto'mI devayoMnadaH // amarakoSa 1-1-11 13. Bhagawatisutra, Uvasagadasao, Hoernle Appx. X 14. Mahavamsa, I. 45 15 yakSyate pUjyate 'yakSa pUjAyAm / (cu. A. se)| 'akartari ca kArake saMjJAyAm ( 3-3-19) iti karmaNi ghaJ / / 16 yakSo guhyakamAtre ca guhyakAdhIzvare'pi ca / iti medinI (1/67) .. 17 i. kAmaH, tasyevAkSiNI asyeti vA / irakSiSu yasyeti vA / 18 gRhati nidhi rakSati / guhU saMvaraNe ( bhvA. u. se.)| NvulU (3-1-133 ) ___pRSodarAditvAt ( 6-3-1-9) yagAgamaH / , nidhiM rakSanti ye yakSAste syu guhyakasa zakAH || vyADiH / ___19 guhya' kutsitaM kAyati / , guhya gopanIya' ka' sukha' yasyeti vA /

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Dr. D. G. Vedia 63 2) bhUtirasyAsti / arza Adyac (5/2/127) bhUtaH / _bhUtaM mAdI pizAcAdauM jantau klIba tricite / / prApte vitte satye satye devayoranyatareSu vA // [ medinI 57/41-42] 21 pizitamaznAti / aza bhojane (RyA pa. ra.) karmajyaN (3-2-1) / 'pRSodarAdiH / (6-3-1-9) madhyatAlavyaH amarakoSa pR. 7-8 / 22. III, 203, 272 23. Umahaimavati Vrttanta 24. Sankhayana Grhyasutra, IV 9; Asvalayana Grhyasutra III, 4; Paraskara Grhyasutra II, 12; Manava Grhyasutra II; 14. 25. Mahavamsa Ch. X, verse Yakkha-bhuta, 'those that had become Yaksas 26. Ramayana, 3: 11, 94 27. Mahabharata, 6, 41, 4 28. Hopkins, Epic Mythology, pp. 295 29. Hopkins, Epic Mythology, p. 57, Atanatiya Suttanta 30. Lalitavistara Ch. VIII; Uttaradhyayanasutra Ch. III, 14-18 31. srimalapurana, Ch. 69; Brahmaksetra-Mahatmya; introduction 32. Mahabharata, Southern Reeension 12, 69, 41 33. Akutah gramacaiyab-Meghaduta 34. Nidanakatha, Asckavadana, Lalitavistara, Divyavadada, Vara nasi Mahatmya in the Matsyapurana, Bhuta mata episode in the brimalapurana etc. 35. Hopkins, Epic Mythology, pp. 68 36. Hopkins, Epic Mythology, pp. 68, 69 37. Meghaduta, II, 3 38. Fergusson, Tree and Serpent Worship, 'pp. 244.

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A COMPARATIVE AND CRITICAL NOTE ON UVASAGADASAO AND RATNA-KARANDAKA-SRAVAKACARA Dr. M. D. Vasantharaj, Mysore. Among all the living beings man stands supreme because of his thinking capacity or wisdom, and again because of this wisdom he is the master of himself in gaining whatever is good for him and also in warding off whatever is evil. It is as a result of this that man has built up a social order of life which, in one way or the other, is established wherever he lives. The primary aim of this social order is to enable man to live peacefully and happily. This compels him to accept certain principles and the essence of those principles can be expressed by the term 'Live and Let Live'; of course, with a varying degree in observing the same. When a person does not want to be injured by any other person, then he will have to follow the principle of not injuring the other person. When this principle is observed in the form of a vow then it becomes Dharma and the same is Jainacaritra Dharma. The caritra dharma is classified into two categories depending on the individual's capacity for observance :(1) Munidharma and (2) Grhasthadharma, or well known either as Upasaka or Sravaka Dharma. The subject of the latter constitutes the seventh Anga known by the title Uvasaga-dasao in svetam bara tradition ard Uvasayajjhayanam in Digambara tradition. The former of these two has been traditionally handed down till today where as the latter is not available today, but only references to its rame and contents are found in other works such as Sarvartha-Siddhi, Dhavala etc.. just as references to other Arga literature are found. In Uvasagadasao, the code of conduct of Upasaka is detailed in a form of narration mainly in the Ananda Sravaka story, the first story. Ananda was a wealthy person and was respected by one and all including the King. One day he attends the sermon of Bhagavan Mahavira and as a result becomes an ardent devotee

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Dr. M. D. Vasantharaj of Him with unswerving faith in His teachings. Thereupon he expresses his incapacity to take to the vows of a muni and pleads to allow him to take the vows of a householder (Gihidhamma) and thus at the foot of Bhagavan Mahavira, first of all he takes the Pancanuvratas. Afterwards, the vow pertaining to Uvabhoga-paribhoga is taken and next to it the vow of abandoning foursold Anatthadanda. Bhagavan Mahavira instructs Ananda not to commit transgressions i.c. Aricaras relating to Samyaktva. Thereafter the aticaras pertaining to five Anuvratas, digvrata, upahhoga-paribhoga parimana vrata, anattha danda vermanavrata, desavagasiga vrata, Samayika vrata, Posahovavasavrata, Ahasamvibhagavrata, and finally the aticaras pertaining to samlehanajhusanarahana. According to the Digambara tradition, afrer 683 years of the Parinirvana of Bhagavan Mahavira, the Anga and Purva SrutaJnana was only partially retained by Munis and the Agama works were composed by such of these munis depending on their such partial knowledge of the sruta. Again commentaries were written on these Agama works by a succession of Acaryas depending again on the reminiscent knowledge of the Sruta. Now as Samantabhadra's name finds place in this list of succession of commentators, it is quite possible that he had the knowledge on course partially, of Uvasayajjhayana' and that depending on the same be conposed Ratnakaranda-Sravakacara, the earliest Sravakacara work of the Digambaras. Therefore a comparison o.. Uvasagadasao and R. K. Sravakacara is discussed here. R. K. Sravakacara is divided into seven paricchedas and the statement - 'Iti Sri Samantabhadra-Viracite Ratnakaranda Namni Upasakadhyayane'2 at the end of these paricchedas is noteworthy. The same possibly indicates Upasakadhyayana' to have been the source depending on which the author Samantabhadra has composed this work with the title "Ratnakara nda'. In the first Pariccheda, which opens with the benedictory stanza offering obeisance to Vardhamana Tirthankara, Samyagdarsana with its eig!it Argas. etc. noted for perfection is discussed. The second Pariccheda describes in brief Samyagjnana with its four fold divisions namely Prathamanuyoga, Karananuyoga, Carnanuyoga and Dravyanuyoga. In the 5, Seminar on Join Agama

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66 A Comparative & Critical Note third Pariccheda, the characteristic feature of Samyakcaritra, its two fold divisions into Sakala and Vikala, the Sravakacara with its divisions and sub-divisions, the Aticaras, list of persons known for their perfection in observing Pancanuvratas and also of those who committed sinful acts such as himsa, etc., and finally names of astamalagunas are related. In the fourth Chapter the characteristic feature of three Gunavraia, Digvrata, Aparthadanda-vrata, Bhogopabhoga-parimana-vrata are treated. In the fifth Pariccheda the four siksavrata in details namely Desavakasika, Samayika, Prosadhopavasa and Vaiyyavrtya are treated. Sallekhana with its importance and exaltedness is described in the sixth Paricchcda. Finally in the Seventh Pariccheda characteristics of eleven Pratimas are related A comparison of the terminology used in both Uvasagadasao and R. K. Sravakacara reveals how almost all the terminologies used in the latter are just the sanskritized forms or at least transformed forms of expressions in sanskrit of ihe terminologies found in the former one. It can be noted that though there is concordance in majority of the terminologies of Uvasa gadasao and R. K, Sravakacara, there are also notable differences. For instance, against the third and fifth Anuvratas namely, Adinnadana and Icchavihiparimana of Uvasagadasao, R. K. Sravakacara is having Acauryanuvrata and Parigraha-parimana-vrata. Anarthadanda is having four divisions according to Uvasagadasao whereas according to R. K. Sravarkacara it is having five divisions. Similarly many such notable differences between these two works can be put forward. By this it becomes evident that the author of R. K. Sravakacara had some source other than Uvasagadasao and this source possibly was Uvasayajjhayana that was available partially, as pointed out earlier; and also that the language and the subject matter of this work did not differ much from that of Uvasagadasao 1. Uvasayajjhayanam nama Angam ekkarasalakkha-sattari-sahassa padehim damsanavada......idi ekkarasa-viha upasaganam lakk* hanam ......vannedi. satkhannagama, Part I, page 102. 2. R. K. Sravakacara, Edited by Vardhamana Parshvanatha Shastry, 3rd Edition, 1962.

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Dr. M. D. Vasantharaj Bibliography (1) Sri Upasakadasanga Sutram. Ed. Dr. Indrachandra Sastri M.A., Ph.D., Published by Acharya Sri Atmaram Jain Prakashana Samiti, Ludhiana. (2) Sri Upasakadasanga Sutram Published by Sri Akhila Bharata Svetambara Sthanakvasi Jaina Shastroddhara Samiti, Rajkot, (3) Ratnakarandaka sravakacara : (i) Edited by Jugulkishor Mukhtar, Manikchandra Digambara Jain Granthamala, Bombay. (ii) Jivaraj Jain Grantham ala (Kannada) 1960. (iii) Ed. Pandit Vardhamana Parswanatha Shastry. Published by S. P. Shantarajiah & Brothers, Mysore 1962. (4) Vasunandi Sravakacara, Bharatiya Jnana Peetha, Kashi, 1952. (5) Carana Pahuaa of Kundakundacarya.

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja -DA0 sAgaramala jaina, vArANasI zvetAmbara aura digambara donoM hI paramparAeM yaha svIkAra karatI haiM ki praznavyAkaraNasUtra (paNhavAgaraNa) jaina aMga-Agama sAhitya kA dasavAM aMga-grantha haiM, kintu digambara paramparA ke anusAra aMga-Agama sAhitya ke viccheda (lupta) ho jAne ke kAraNa vartamAna meM yaha grantha upalabdha nahIM hai / zvetAmbara paramparA aMga sAhitya kA viccheda nahIM mAnatI hai / ataH usake upalabdha AgamoM meM praznavyAkaraNa nAmaka grantha Aja bhI pAyA jAtA haiM / kintu samasyA yaha hai ki kyA zvetAmbara paramparA ke vartamAna praznavyAkaraNakI viSaya vastu vahI haiM. jisakA nideza anya zvetAmbara prAcIna Agama granthoM meM hai athavA yaha parivartita ho cukI hai / prazna vyAkaraNa kI viSayavastu sambandhI prAcIna nirdeza zvetAmbara paramparA ke sthAnAMga (ThANaga), samavAyAMga, anuyogadvAra evaM nandIMsUtra meM aura digambara paramparA ke rAjavArtika, dhavalA evaM jayadhavalA nAmaka TIkA granthoM meM upalbdha hai / inameM sthAnAMga aura samavAyAMga lagabhaga 3 rI-4 thI zatI ke evaM nandI lagabhaga 5 vIM6 ThI zatAbdI kA rAjavArtika 8vIM zatAbdI kA tathA dhavalA evaM jayadhavalA 10 vIM zatAbdI ke grantha svIkAra kiye gaye haiM / praznavyAkaraNa nAma kyoM ? 'praznavyAkaraNa' isa nAma ko lekara prAcIna TIkAkAroM evaM vidvAnoM meM yaha

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praznavyAkaraNasUtra kI prAcIna viSayavastukI khoja dhAraNA bana gayI thI ki jisa grantha meM praznoM ke samAdhAna kiye gaye hoM, vaha praznavyAkaraNa hai / merI dRSTi meM praznavyAkaraNa ke prAcIna saMskaraNa kI viSayavastu praznottarazailI meM nahIM thI aura na vaha prazna-vidyA arthAt nimittazAstra se hI sambandhita thii| guru-ziSya samvAda kI praznottara zailImeM Agama-grantha kI racanA eka paravartI ghaTanA hai-bhagavatI yA vyAkhyA-prajJapti isakA prathama udAharaNa hai / yadyapi samavAyAMga evaM nandIsUtra meM yaha mAnA gayA hai ki praznavyAkaraNa meM 108 pUche gaye, 108 nahIM pUche gaye aura 108 aMzataH pUche gaye aura aMzataH nahIM pUche gaye praznoM ke uttara haiM / kintu yaha avadhAraNA kAlpanika hI lagatI haiM / praznavyAkaraNa kI prAcInatama viSayavastu praznottara rUpa meM thI yA usameM praznoMkA uttara denevAlI vidyAoM kA samAveza thA-samavAyAMga aura nandIsUtra ke ullekhoM ke atirikta Aja isakA koi prabala pramANa upalabdha nahIM hai / prAcInakAla meM granthoM ko praznoM ke rUpameM vibhAjita karane kI paramparA thii| isakA sabase mahattvapUrNa udAharaNa ApastambIya dharma sUtra hai jisakI viSayavastuko do praznoM meM vibhakta kiyA hai / isake prathama praznameM 51 paTala aura dvitIya prazna meM 11 paTala haiM / yaha sampUrNa grantha praznottara rUpa meM bhI nahIM hai / isI prakAra baudhAyana dharmasUtra kI viSayavastu bhI praznoM meM vibhakta hai / ataH praznottara zailI meM hone ke kAraNa yA praznavidyA se sambandhita hone ke kAraNa ise praznavyAkaraNa nAma diyA gayA thAyaha mAnanA ucita nahIM hogaa| vaise isakA prAcInanAma vAgaraNa' (vyAkaraNa) hI thA / RSibhASita meM isakA isI nAma se ullekha hai / prAcInakAla meM tAttvika vyAkhyA ko vyAkaraNa kahA jAtA thA / praznavyAkaraNa kI viSayavastu - praznaNyAkaraNa kI viSayavastu ke sambandha me anya granthoM meM jo nirdeza haiusase vartamAna praznavyAkaraNa niracaya hI bhinna hai / yaha parivartana kisa rUpameM

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70 praznavyAkaraNasUtra kI prAcIna viSayabastu kI khoja huA hai, yahI vicAraNIya hai / yadi hama granthake kAlakramako dhyAna meM rakhate hue praznavyAkaraNa kI viSayavastu ke saMbaMdha meM upalabdha vivaraNoM ko dekheM, to hameM usakI viSayavastu meM hue parivartanoM kI spaSTa sUcanA usameM mila jAtI hai / (a) sthAnAMga - praznavyAkaraNa kI viSayavastu ke sambandha meM prAcInatama ullekha sthAnAMgasUtra meM milatA hai / isameM praznavyAkaraNa kI gaNanA dasa dazAoM meM kI gaI hai tathA usake nimna dasa adhyayana batAye gaye haiN| ------ 1 - upamA, 2 - saMkhyA, 3 - RSibhASita, 4 - AcAryabhASita 5 - mahAvIrabhASita, 6 - kSobhikaprazna, 7 komalaprazna, 8 - Adarzaprazna Adakaprazna, 9aMguSThaprazna, 10 - bAhuprazna / isase phalita hotA hai ki sarvaprathama yaha dasa adhyAyoM kA grantha thA / dasa adhyAyoM ke grantha dasA (dazA) kahe jAte the / (ba) samavAyAMga - sthAnAMga ke pazcAt praznavyAkaraNasUtra kI viSayavastu kA adhika vistRta vivecana karanevAlA Agama samavAyAMga he / samavAyAMga meM usakI viSayavastu kA nirdeza karate hue kahA gayA hai ki praznavyAkaraNasUtra meM 108 praznoM, 108 apraznoM aura 108 praznApraznoMkI vidyAoM ke atizayoM ( camatkAroM) kA tathA nAgoM supaNoM ke sAtha divya saMvAdoM kA vivecana hai / yaha praznavyAkaraNadazA svasamaya-parasamaya ke prajJApaka evaM vividha artho vAlI bhASA ke pravaktA pratyeka buddhoM ke dvArA bhASita atizaya guNoM evaM upazamabhAvake dhAraka tathA jJAna ke Akara AcAryo ke dvArA vistAra se bhASita aura jagata ke hita ke lie vIra maharSi ke dvArA vizeSa vistAra se bhASita hai / yaha Adarza, aMguSTha, bAhu. asi, maNi, kSauma (vastra) evaM Aditya ( ke Azraya se) bhASita hai / isameM mahApraznabidyA, manapraznavidyA, devaprayoga AdikA ullekha hai / isameM satra prANiyoM ke pradhAna guNoM ke prakAzaka, durguNoM ko alpa karanevAle, manuSyoM kI matiko 1 1

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DA0 sAgaramala jaina 71 vismita karanevAle, atizayamaya kAlajJa evaM zamadama se yukta uttama tIrthaMkaroM ke pravacana meM sthita karanevAle, durAbhigama, durAvagAha, sabhI sarvajJoMke dvArA sammata sabhI ajJajanoM ko bodha karAnevAle pratyakSa pratItikAraka, vividhaguNoM se aura mahAnaarthoM se yukta jinavarapraNIta prazna (vacana) kahe gaye haiM / prazna vyAkaraNa aga kI sImita vAcanAyeM haiM, saMkhyAta anuyogadvAra haiM, saMkhyAta pratipattiyAM haiM, saMkhyAta veDha haiM, saMkhyAta zloka hai, saMkhthAta niyuktiya haiM aura saMkhyAta saMgrahaNiyAM haiM / praznavyAkaraNa aMgarUpa se dasavAM aMga hai, isameM eka zruta skandha hai, paiMtAlIsa uddezana kAla haiM, paiMtAlIsa samuddezana kAla haiM pada-gaNanA kI apekSA saMkhyAta lAkha pada kahe gaye haiN| isameM saMkhyAta akSara haiM, ananta gama haiM, ananta paryAya hai, parIta trasa haiM, ananta sthAvara haiM, isameM zAzvata kRta, nibaddha, nikAcita jina-prajJapta bhAva kahe jAte haiM, prajJApita kiye jAte haiM prarUpita kiye jAte haiM, nidarzita kiye jAte haiM aura upadarzita kiye jAte haiM / isa aMga ke dvArA AtmA jJAtA hotA hai, vijJAtA hotA hai / isa prakAra caraNa aura karaNa kI prarUpaNA ke dvArA vastu-svarUpa kA kathana, prajJApana, nidarzana aura upadarzana kiyA jAtA haiM / (sa) nandIsUtra - nandIsUtra meM praznavyAkaraNa kI viSayavastu kA jo ullekha hai vaha samavAyAMga ke vivaraNa kA mAtra saMkSipta rUpa hai / usake bhAva aura bhASA donoM hI samAna hai / mAtra vizeSatA yaha hai ki isameM praznavyAkaraNa ke 45 adhyayana batAye gaye haiM, jabaki samavAyAMga meM kevala 45 samuddezanakAloM kA ullekha hai, 45 adhyayana kA ullekha samavAyAMga meM nahIM hai|"

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja (da) tattvArthavArtika - tatvArthavArtika meM praznavyAkaraNa kI vyAkhyA karate hue kahA gayA hai ki AkSepa aura vikSepa ke dvArA hetu aura naya ke Azraya se praznoM ke vyAkaraNa ko praznavyAkaraNa kahate hai / isameM laukika aura vaidika artho kA nirNaya kiyA jAtA hai / .. (i) dhavalA- dhavalA meM praznavyAkaraNa kI jo viSayavastu batAI gaI hai vaha tattvArthavArtika meM pratipAdita viSaya-vastu se kiMcit vibhannatA rakhatI hai / usameM kahA gayA hai ki praznavyAkaraNa meM AkSepaNI, vikSepaNI, saMvedanI aura nivedanI ina cAra prakAra kI kathAoM kA varNana hai| usameM yaha bhI spaSTa kiyA gayA hai ki AkSepaNI kathA parasamayoM (anya matoM) kA nirAkaraNa kara 6 dravyoM aura nava tattvoM kA pratipAdana karatI hai / vikSepaNI kathA meM parasamaya ke dvArA svasamaya para lagAye gaye AkSepoM kA nirAkaraNa kara svasamaya kI sthApanA karatI hai | saMvedanI kathA puNyaphala kI kathA hai / isameM tIrthaMkara, gaNadhara, RSi, cakravartI Adi kI Rddhi kA vivaraNa hai / nirve danI kathA pApa phala kI kathA hai, isameM naraka, tiryaca, jarA-maraNa, roga Adi sAMsArika duHkhoM kA varNana kiyA jAtA hai / usameM yaha bhI kahA gayA hai ki praznavyAkaraNa praznoM ke anusAra hata, naSTa, muSTi, cintA, lAbha, alAbha, sukha, duHkha, jIvita, maraNa, jaya, parAjaya, nAma, dravya, Ayu aura saMkhcA kA nirUpaNa karatA hai| isa prakAra praznavyAkaraNa kI viSaya vastu ke sambandha meM prAnIna ullekhoM meM ekarUpatA nahIM hai| praznavyAkaraNa kI viSayavastu sambandhI vivaraNoM kI samIkSA merI, dRSTi meM praznavyAkaraNasUtra kI viSayavastu ke tIna saMskAra hue hoNge| prathama evaM prAcInatama saMskAra, jo 'vAgaraNa' kahA jAtA thA, meM RSibhASita,

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DA0 sAgaramala jaina AcAryabhASita aura mahAvIrabhASita hI isakI pramukha viSayavastu rahI hogI / RSibhASitameM 'vAgaraNa' granthakA evaM usakI viSayavastukI RSibhASita se samAnatA kA ullekha hai / " isase prAcInakAla (i0pU0 4 thI yA 3 rI zatAbdI) meM usake astitva kI sUcanA to milatI hI hai sAtha hI praznavyAkaraNa aura RSibhASita kA sambandha bhI spaSTa hotA haiM / sthAnAMgasUtra meM praznavyAkaraNa kA vargIkaraNa dasa dazAoM meM kiyA haisambhavataH jaba praznavyAkaraNa ke isa prAcIna saMskaraNa kI racanA huI hogI taba gyAraha aMgoM athavA dvAdaza gaNipiTika kI avadhAraNA bhI spaSTa rUpa se nahIM bana pAyI thI / aMga-Agama sAhitya ke 5 grantha - upAsakadazA, antakRta dazA, praznavyAkaraNadazA aura anutaraupapAtikadazA tathA karmavipAkadazA (vipAkadazA) dasa dazAoM meM hI parigaNita kiye jAte the / Aja ina dazAoM meM uparyukta pAMca tathA AcAradazA, jo Aja dazAzrutaskandha ke nAma se jAnI jAtI hai, ko choDakara zeSa cAra- bandhadazA, dvigRddhidazA, dIrghadazA aura saMkSepadazA - anupalabdha hai / upalabdha chaha dazAoM meM bhI upAsakadazA aura AyAradazA kI viSayavastu sthAnAMga meM upalabdha vivaraNa ke anurUpa hai / karmavipAka aura anuttaraupapAtikadazA kI viSayavastu meM kucha samAnatA hai aura kucha bhinnatA hai / jabaki praznavyAkaraNadazA aura antakRtadazA kI viSayavastu pUrI taraha badala gaI hai / sthAnAMga meM praznavyAkaraNa kI jo viSayavastu sUcita kI gaI hai vahI isakA prAcInatama saMskaraNa lagatA hai, kyoMki yahAM taka isakI viSayavastu meM naimittika vidyAoM kA adhika praveza nahIM dekhA jAtA hai / sthAnAMga praznavyAkaraNa ke jina daza adhyayanoM kA nirdeza karatA hai, unameM bhI merI dRSTi meM isimAsiyAI, AyariyabhAsiyAI aura mahAvIra bhAsiyAI - ye tIna prAcIna pratIta hote haiM' / 'ubamA' aura 'sakhA' kI sAmagrI kayA thI ? kahA nahIM jA sakatA / yadyapi merI dRSTi meM 'uvamA' meM kucha rUpakoM ke dvArA dharma-bodha karAyA gayA hogA / jaisAki jJAtAdharma kathA meM karma 73

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74 praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja aura aNDoM ke rUpakoM dvArA kramazaH yaha samajhAyA gayA hai ki jo indriya saMyama nahIM karatA hai vaha duHkha ko prApta hotA hai aura jo sAdhanA meM asthira-citta rahatA hai vaha phala ko prApta nahIM karatA hai / isI prakAra 'rAkhA' meM sthAnAMga aura samavAyAMga ke samAna saMsthA ke AdhAra para varNita sAmagrI ho / yadyapi yaha bhI saMbhava hai ki saMkhA nAmaka adhyayana kA sambandha sAMkhya darzana se rahA ho / kyoMki anya paramparAoM ke vicAroM ko prastuta karane kI udAratA isa grantha meM thii| sAtha hI prAcInakAla meM sAMkhya zramaNadhArA kA hI darzana thA aura jaina darzana se usakI nikaTatA thii| aisA pratIta hotA hai ki addAgapasiNAI, bAhupasiNAI Adi adhyAyoM kA sambandha bhI nimittazAstra se na hokara ina nAmavAle vyaktiyoM kI tAttvika paricarcA se rahA ho jo kramazaH AIka aura bAhuka nAmaka RSiyoM kI tattvacarcA se sambandhita rahe hoMge / adAgapasiNAI kI TIkAkAroM ne 'Adarzaprazna aisI jo saMskRta chAyA kI hai vaha bhI ucita nahIM hai| usakI saMskRtachAyA 'Adra kaprazna' esI honA cAhie / ArTsaka se hue praznottaroM kI carcA sUtrakRtAMga meM milatI hai sAtha hI vartamAna RSibhASita meM bhI 'adAeNa' (Adaka) aura bAha (bAhuka) nAmaka adhyayana upalabdha hai| ho sakatA hai ki komala aura khoma -kSoma bhI koI RSi rahe haiM / soma kA ullekha bhI RSibhASita meM hai / phira bhI yadi hama yaha mAnane ko utsuka hI hoM ki ye adhyayana nimitta zAstra se sambandhita the to hameM yaha mAnanA hogA ki yaha sAmagrI usameM bAda meM jur3I hai, prArambha meM usakA aMga nahIM thii| kyoMki prAcInakAla meM nimitta zAstra kA adhyayana jainabhikSu ke lie varjita thA aura ise pApazruta mAnA jAtA thA / sthAnAMga aura samavAyAMga donoM meM praznavyAkaraNa sambandhI jo vivaraNa haiM, ve bhI eka kAla ke nahIM haiM / samavAyAMga kA vivaraNa paravatI hai, kyoMki usa vivaraNa meM mUla tathya surakSita rahate hue bhI nimittazAstra sambandhI vivaraNa kAphI

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DA0 sAgaramala jaina .. 75 vistRta ho gayA hai| sthAnAMga meM praznavyAkaraNa ke dasa adhyayana batAye gaye hai jabaki samavAyAMga usameM 45 uddezaka hone kI sUcanA detA hai / 'uvamA' aura 'saMkhA' nAmaka sthAnAMga meM varNita prArambhika do adhyayanoM kA yahAM nirdeza hI nahIM hai / ho sakatA hai ki 'uvamA' kI sAmagrI jJAtAdharmakathA meM aura 'saMkhA" kI sAmagrI-yadi usakA sambandha saMkhyA se thA to sthAnAMga yA samavAyAMga meM DAla dI gaI ho| 'komalapasiNAI ' kA bhI ullekha nahIM hai| ina tInoM ke sthAna para 'asi' 'maNi' aura Aditya' ye tIna nAma naye juDa gaye haiM, punaH inakA ullekha bhI adhyayanoM ke rUpa meM nahIM hai / samavAyAMga kA vivaraNa spaSTarUpa se yaha batAtA hai ki praznavyAkaraNa kA varNya-viSaya camatkArapUrNa vividha vidhAoM se paripUrNa hai / yahA~ isibhAsiyAI, AyariyAbhAsiyAI aura mahAvIrabhAsiyAI ina tIna adhyayanoM kA vilopa kara yaha nimittazAstra sambandhI vivaraNa inake dvArA kathita hai-yaha kaha diyA gayA hai / vastutaH samavAyAMga kA vivaraNa hameM praznavyAkaraNa ke kisI dUsare parivardhita saMskaraNa kI sUcanA detA hai jisameM naimittazAstra se sambandhita vivaraNa joDakara pratyekabuddhabhASita (RSibhASita) AcAryabhASita aura vIrabhASita (mahAvIrabhASita) bhAga alaga kara diye gaye the aura isa prakAra ise zuddharUpa se eka nimittazAsra kA grantha banA diyA gayA thaa| use pramANikatA dene ke lie yahA~ taka kaha diyA gayA ki yaha pratyekabuddha AcArya aura mahAvIrabhASita hai| tattvArthavArtika meM praznavyAkaraNa kI viSayavastu kA jo vivaraNa upalabdha hai vaha itanA avaraya sUcita karatA hai ki granthakAra ke sAmane praznavyAkaraNakI koI prati nahIM thI usane praznavyAkaraNakI viSayavastu ke sambandhameM jo vivaraNa diyA hai, vaha kalpanAzrita hI hai / yadyapi dhavalA meM praznavyAkaraNa ke sambandhameM jo nimittazAsra se sambadhita kucha vivaraNa haiM, vaha nizcaya hI yaha batAtA haiM ki

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja granthakArane use anuzruti ke rUpa meM zvetAmbara yA yApanIya paramparA se prApta kiyA hogA / dhavalA meM varNita viSaya vastuvAlA koI praznavyAkaraNa astitva meM bhI rahA hogA, yaha kahanA kaThina haiN| jaisA ki hama pUrva meM kaha cuke haiM ki samavAyAMga kA praznavyAkaraNa kI viSayavastu sambandhI vivaraNa sthAnAMgakI apekSA paravartI kAla kA hai| phira bhI isameM kucha tathya aise avasya haiM jo hamArI isa dhAraNA ko puSTa karate haiM ki praznavyAkaraNa kI mUlabhUta viSayavastu RSibhASita, AcAryabhASita aura mahAvIrabhASita hI thI aura jisakA adhikAMza bhAga Aja bhI RSibhASita Adi ke rUpa meM surakSita hai| kyoMki samavAyAMga meM bhI praznavyAkaraNa kI viSaya vastu ko pratyekabuddhabhASita, AcAryabhASita, maharSivIrabhASita kahA gayA hai / sthAnAMga meM jahAM RSibhASita zabda hai vahA~ samavAyAMga meM pratyekabuddhabhASita zabda hai / yaha spaSTa hai ki RSibhASita ke pratyeka RSi ko Age calakara jainAcAryoM ne pratyeka buddha ke rUpa meM svIkAra kiyA haiM aura yaha zabda-parivartana usI kA sUcaka hai| yahI kAraNa hai ki isameM RSibhASita ke sthAna para pratyekabuddhabhASita kahA gayA hai / hamAre kathana kI puSTi kA dUsarA AdhAra yaha hai ki samavAyAMga meM praznavyAkaraNa ke eka zrutaskandha aura 45 adhyAya mAne gaye haiM / isase yaha siddha hotA hai ki samavAyAMga ke praznavyAkaraNa kI viSaya-vastu sambandhI isa vivaraNa ke likhe jAne taka bhI yaha avadhAraNA acetanarUpa meM avazya thI ki praznavyAkaraNa kI viSayavastu pratyekabuddhoM, dharmAcAryo aura mahAvIra ke upadezoM se nirmita thI, yadyapi isa kAla taka RSibhAsita ko usase alaga kara diyA gayA hogA aura usake 45 adhyayanoM ke sthAna para naimittazAstra sambandhI vidyAyeM samAviSTa kara dI gaI hoNgii| yadyapi nimittazAstra ke viSaya joDane kA hI aisA kucha prayatna sImitarUpa meM sthAnAMga meM praznavyAkaraNa sambandhI vivaraNa likhe jAne ke pUrva bhI huA hogA / merI dhAraNA yaha hai ki pra-navyAkaraNa meM prathama nimittazAstra kA viSaya jur3A aura phira

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DA0 sAgaramala jaina . ..... RSibhASita vAlA aMza alaga huA tathA bIca kA kucha kAla aisA rahA jaba vahI viSayavastu donoM meM samAntara banI rhii| yahAM hameM yaha bhI smaraNa rakhanA hogA. ki jahAM sthAnAMga meM praznavyAkaraNa ke dasa adhyayana hone kA ullekha hai, vahAM samavAyAMga meM isake 45 uddezanakAla aura nandI meM 45 adhyayana hone kA ullekha hai-yaha Akasmika nahIM haiM / yaha ullekha praznavyAkaraNa aura RSibhASita kI kisI sAmyatA kA saMketaka hai / vartamAna pra-navyAkaraNa meM dasa adhyayana honA bhI saprayojana hai- sthAnAMga ke pUrva vivaraNa se saMgati baiThAne ke lie hI aisA kiyA gayA hogA / dasa aura paiMtAlIsa ke isa vivAda ko sulajhAne ke do hI vikalpa haiM- prathama sambhAvanA yaha ho sakatI hai ki prAcIna saMskaraNa meM dasa adhyAya rahe hoM aura usake RSibhASitavAle adhyAya ke 45 uddezaka rahe hoM athavA mUla praznavyAkaraNa meM vartamAna RSibhASita ke 45 adhyAya hI hoM kyoMki inameM bhI RSibhASita ke sAtha mahAvIrabhASita aura AcAryabhASita kA samAveza ho hI jAtA hai| yaha bhI sambhava haiM ki vartamAna RSibhASita ke 45 adhyAyoM meM se kucha adhyAya RSibhASita ke antargata aura kucha AcAryabhASita evaM kucha mahAvIrabhASita ke antargata uddezakoM ke rUpa meM vargIkRta hue hoM / mahattvapUrNa yaha hai ki samavAyAMga meM pra*navyAkaraNa ke 45 adhyayana na kahakara 45 uddezanakAla kahA gayA hai, kintu praznavyAkaraNa se alaga karane ke pazcAt unheM eka hI grantha ke antargata 15 adhyAyoM ke rUpa meM rakha diyA gayA ho / eka mahattvapUrNa prazna yaha bhI haiM ki samavAyoga meM RpibhASita ke 4.4 adhyayana kahe gaye haiM jabaki vartamAna RSibhASita meM 45 adhyayana haiN| kyA vardhamAna nAmaka adhyayana pahale isameM sammilita nahIM thA / kyoM ki, ise mahAvIrabhASita meM parigaNita kiyA gayA thA yA anya koI kAraNa thA, hama nahIM kaha sakate / yaha bhI sambhava hai ki utkaTavAdI adhyAya meM kisI RSi kA ullekha nahIM hai / sAtha hI yaha adhyAya cArvAka darzana kA pratipAdana karatA haiM / ataH ise RSibhASita meM svIkAra nahIM kiyA ho / samavAyAMga aura nandIsUtra ke mUlapATho meM eka mahattvapUrNa antara hai vaha yaha ki nandIsUtra meM prazna

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18 praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja vyAkaraNa ke 45 adhyayana haiM-aisA spaSTa pATha haiM jabaki samavAyAMga meM 45 adhyayana aisA pATha na hokara 45 uddezana kAla hai, mAtra yahI pATha haiM / ho sakatA hai ki samavAyAMga ke racanA-kAla taka ve uddezaka rahe hoM, kintu Age calakara ve adhyayana kahe jAne lage hoN| yadi samavAyAMga ke kAlataka 45 adhyayanoM kI avadhAraNA hotI to samavAyAMgakAra usakA ullekha avazya karatA kyoMki samavAyAMga meM anya aMga AgamoM kI carcA ke prasaMga meM adhyayanoM kA spaSTa ullekha hai| isa sambandha meM eka mahattvapUrNa prazna yaha bhI haiM ki kyA nimittazAsra evaM cAmatkArika vidyAoM se yukta kAI pra*navyAkaraNa banA bhI thA yA yaha saba kalpanA kI uDAne haiM ? yaha satya hai ki praznavyAkaraNa kI pada-saMkhyA kA samavAyAMga, -nandI, nandIcUrNI aura dhavalA meM jo ullekha hai, vaha kAlpanika hai / yadyapi samavAyAMga aura nandI praznavyAkaraNa ke padoM kI nizcita saMkhyA nahIM dete haiM-mAtra saMkhyAta-zata-sahastra-aisA ullekha karate haiM, kintu nandIcUrNI evaM samavAyAMgavRtti meM usake padoM kI saMkhyA 9216000 aura dhavalA" meM 9316000 batAyI - gaI hai, jo mujhe to kAlpanika hI adhika lagatI hai| merI avadhAraNA yaha hai ki sthAnAMga, samavAyAMga, nandI, tattvArtha, rAjavArtika ghavalA evaM jayadhavalA meM praznavyAkaraNa kI viSayavastu kA jisa rUpa meM ullekha hai vaha pUrNataH kAlpanika cAhe na ho kintu usameM satyAMza kama aura kalpanA kA puTa adhika hai / yadyapi nimittazAstra ke viSayako lekara koI prabhavyAkaraNa avazya banA hogA phira mI usameM samavAyAMga aura dhavalA meM varNita samagra viSayavastu evaM cAmatkArika vidhAeM rahI hoMgI yaha kahanA kaThina hI hai / - isI sandarbha meM samavAyoga ke mUlapATha 'AdAgaMguTThabAhuasimaNi khomaAicca

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DA0 sAgaramala jaina 79 bhAsiyANa ne artha ke sambandha meM mI yahAM hame punarvicAra karanA hogA / kahIM addAga, aMguSTha, bAhu, asi, maNi, khoma (kSoma) aura Aditya vyakti to nahIM haiM- kyoMki inake dvArA bhASita kahane kA kyA artha hai ? sthAnAMga ke vivaraNa kI samIkSA karate hue jaisIkI maiM ne sambhAvanA prakaTa kI hai ki kahIM addAga-Adraka, bAhu-bAhuka, khoma-soma nAmaka RSi to nahIM haiM, kyoMki RSibhASita meM inake ullekha haiM / Aditya bhI koi RSi ho sakate haiN| kevala aMguTTha, asi aura maNi ye tIna nAma avaraya aise haiM, jinake vyakti hone kI sambhAvanA dhUmila haiN| isa samagra carcA kA phalita to mAtra yahI hai ki RSibhASita kI viSayavastu samaya samaya para badalatI rahI haiM / kyA praznavyAkaraNakI prAcIna viSayavastu surakSita hai ? - yahAM yaha carcA bhI mahattvapUrNa hai ki kyA praznavyAkaraNa ke prathama aura dvitIya saMskAroM kI viSayavastu pUrNataH naSTa ho gaI hai yA vaha Aja bhI pUrNataH yA AMzika rUpa meM surakSita haiN| merI dRSTi meM praznavyAkaraNa ke prathama saMskaraNa meM RSibhASita, AcAryabhASita aura mahAvIrabhASita ke nAma se jo sAmagrI thI vaha Aja bhI RSibhASita, jJAtAdharmakathA, sUtrakRtAMga evaM uttarANyayana meM bahuta kucha surakSita hai / aisA lagatA hai ki IsvI san ke pUrva hI usa sAmagrI ko vahAM se alaga kara isibhAsiyAI ke nAma se svatantragrantha ke rUpa meM surakSita kara liyA gayA thaa| jaina paramparA meM aise prayAsa aneka bAra hue haiM jaba cUlA yA cUlikA ke rUpa meM granthoM meM navIna

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja sAmagrI jor3I jAtI rahI athavA kisI grantha ki sAmagrI ko nikAlakara usase eka nayA grantha banA diyA / udAharaNa ke rUpa meM kisI samaya nizItha ko AcArAMga kI cUlA ke rUpa meM jor3A gayA aura kAlAntara meM use vahA~ se alaga kara nizItha nAmaka nayA grantha hI banA diyA gayA / isI prakAra AyAradazA ( dazAzrutaskandha) ke AThaveM adhyAya (paryuSaNa kalpa) kI sAmagrI se kalpasUtra nAmaka eka nayA grantha hI banA diyA gayA / ataH yaha mAnane meM koI Apatti nahIM hai ki pahale praznavyAkaraNa meM isimAsiyAI ke adhyAya jur3ate rahe hoM aura phira adhyayanoM kI sAmagrI ko vahAM se alaga kara isimAsiyAI nAmaka svatantra grantha astitva meM AyA hai / merA yaha kathana nirAdhAra bhI nahIM hai / prathama to donoM nAmoM kI sAmyatA to hai hI / sAtha hI samavAyAMga meM yaha bhI spaSTa ullekha haiM ki praznavyAkaraNa meM svasamaya aura parasamaya ke prajJApaka pratyekabuddhoM ke kathana haiM / (pahA vAgaraNadasAiNa sasamaya - parasamaya paNNatraya paceabuddha . bhAsiyAiNaM, samavAyAMga 547) / isimAsiyAI ke sambandha meM yaha spaSTa mAnyatA hai ki usameM pratyekabuddhoM ke vacana hai / mAtra yahI nahIM samavAyAMga 'saM-samaya para samaya paNNavayaM patte abuddha-arthAt svasamaya evaM parasamaya ke prajJApaka pratyekabuddhakA ullekha kara isakI puSTi bhI kara detA hai ki ve pratyekabuddha mAtra jaina paraMparA ke nahIM hai apitu anya paramparAoM ke bhI hai / isimAsiyAI meM maMkhaligosAla, devanArada, asitadevala, yAjJavalkya, udAlaka Adi se sambandhita adhyAya bhI isI tathya ko sUcita karate haiM / merI dRSTi meM prabhavyAkaraNa kA prAcInatama adhikAMza bhAga Aja bhI isimAsiyAI meM tathA kucha bhAga sUtrakRtAMga, jJAtAdharmakathA aura uttarAdhyayana ke kucha adhyAyoM ke rUpa meM surakSita haiM / praznavyAkaraNa kA isimAsiyAI vAlA aMza vartamAna' 'isibhAsiyAI ( RSibhASita ) meM ' 'mahAvIrabhASiyAI meM tathA AyariyAbhAsiyAI kA kucha aMza uttarAdhyayana ke adhyayanoM 80

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DA0 sAgaramala jaina meM surakSita hai / RSibhASita ke tettaliputra nAmaka adhyAya kI viSaya sAmagrI jJAtAdharmakathA ke 14 veM tettaliputra nAmaka adhyAya meM Aja bhI upalabdha hai| uttarAdhyayana ke aneka adhyAya praznavyAkaraNa ke aMza the usakI puSTi aneka AdhAroM se kI jA sakatI hai / sarvaprathama uttarAdhyayadha nAma hI isa tathaya ko sUcita karatA hai ki yaha kisI grantha ke uttara-adhyayanoM se banA huA grantha hai| isakA tAtparya hai ki isakI viSaya-sAmagrI pUrva meM kisI grantha kA uttaravartI aMza rahI hogii| isa tathaya ko puSTi kA dUsarA kintu sabase mahatvapUrNa pramANa yaha hai ki uttarAdhyayana niyukta gAthA 4 meM isa bAta kA spaSTa rUpa se ullekha hai ki uttarAdhyayana kA kucha bhAga aMga sAhitya se liyA hai / uttarAdhyayana-niyukti kI isa gAthA kA tAtparya yaha hai ki bandhana aura mukti se sambandhita jinabhASita aura pratyeka buddha samvAdarUpa isake kucha adhyayana aMga grantho se liye gaye haiN| niyuktikAra kA yaha kathana tIna mukhya bAtoM para prakAza DAlatA hai| prathama to yaha ki uttarAdhyayana ke jo 36 adhyayana haiM, unameM kucha jinabhASita (mahAvIrabhASita) aura kucha pratyekabuddhoM ke samvAda rUpa hai tathA aMga sAhitya se liye gaye haiM / aba yaha prazna svAbhAvika rUpa se uThatA hai ki vaha aMga-prantha kaunasA thA, jisase uttarAdhyayana ke ye bhAga liye gaye ? kucha AcAryoM ne dRSTivAda se isake pariSaha Adi adhyAyoM ko liye jAne kI kalpanA kI haiM kintu merI dRSTi meM isakA koI AdhAra nahIM hai / isakI sAmagrI usI grantha se lI jA sakatI hai jisameM mahAbIrabhASita aura pratyekabuddhabhASita viSayavastu ho| isa prakAra viSayavastu praznavyAkaraNa kI hI thI ataH usase hI inheM liyA gayA hogA / yaha bAta nirvivAda rUpa se svIkAra kI jA sakatI hai ki cAhe uttarAdhyayana ke samasta adhyayana to nahIM, kintu kucha adhyayana to avazya hI mahAvIrabhASita haiM / eka bAra hama uttarAdhyayana ke 36 veM adhyayana evaM usake anta meM dI huI usa gAthA ko jisameM usakA mahAvIrabhASita honA svIkAra kiyA gayA hai, paravartI evaM prakSipta mAna bhI leM, kintu usake 18ve 6. Seminar on Jain Agama

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82 praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja adhyayana kI 24 vIM gAthA jo na kevala isI gAthA ke samarUpa hai, apitu bhASA kI dRSTi se bhI usakI apekSA prAcIna lagatI hai- prakSipta nahIM kahI jA sktii| yadi uttarAdhyayana ke kucha adhyayana jinabhASita evaM kucha pratyekabuddhoM ke samvAdarUpa haiM to hameM yaha dekhanA hogA ki ve kisa aMga grantha ke bhAga ho sakate haiN| praznavyAkaraNa kI prAcIna viSayavastu kA nideza karate hue sthAnAMga, samavAyAMga aura nandIsUtra meM usake adhyAyoM ko mahAvIrabhASita evaM pratyekabuddhabhASita kahA gayA hai / isase yahI siddha hotA hai ki uttarAdhyayana ke aneka adhyAya pUrva meM praznavyAkaraNa ke aMza rahe haiM / uttarAdhyayana ke adhyAyoM ke vaktA ke rUpa meM dekheM to spaSTarUpa se unameM namipaJcajjA, kApilIya, saMjayIyA Adi jaise kaI adhyayana pratyekabuddhoM ke sambAdarUpa milate haiN| jabaki vinaya sutta, pariNahavibhakti, saMskRta, akAmamaraNIya, kSullaka-ninnIya, dumapatraka, bahuzrutapUjA jaise kucha adhyAya mahAvIrabhASita haiM aura kesI - gautamIya, gaddamIya Adi kucha adhyAya AcAryabhASita kahe jA sakate haiM / ataH praznavyAkaraNa ke prAcIna saMskAra kI viSatha-sAmagrI se ina uttarAdhyayana ke aneka adhyAyoM kA nirmANa huA hai / yadyapi samavAyAMga evaM nandIsUtra meM uttarAdhyayana kA nAma AyA hai, kintu sthAnAMga meM kahIM bhI uttarAdhyayana kA nAmollekha nahIM hai / jaisA ki hama pUrva meM nirdeza kara cuke hai / sthAnAMga hI aisA prathama grantha hai jo jaina Agama sAhitya ke prAcInatama svarUpa kI sUcanA detA hai / mujhe aisA lagatA hai ki sthAnAMgameM prastata jaina sAhitya-vivaraNa ke pUrva taka uttarAdhyayana eka svatantra prantha ke rUpa meM astitva meM nahIM AyA thA, apitu vaha praznavyAkaraNa ke eka bhAga ke rUpa meM thaa| ... punaH uttarAdhyayana kA mahAvIrabhASita honA use praznavyAkaraNa ke hI adhIna mAnane se hI siddha ho sakatA hai| uttarAdhyayana kI viSayavastu kA nirdeza karate hue yaha bhI kahA gayA hai ki 36 apRSTha kA vyAkhyAna karane ke pazcAt 37 ve pradhAna nAmaka adhyayana kA varNana karate hue bhagavAna parinirvANa ko

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DA0 sAgaramala jaina 83 prApta hue / praznavyAkaraNa ke viSayavastu kI carcA karate hue usameM pRSTha, apRSTha aura pRSThApRSTha praznoM kA vivecana honA batAyA gayA hai / isase bhI yaha siddha hotA hai ki praznavyAkaraNa aura uttarAdhyayana kI samarUpatA hai aura uttarAdhyayana meM apRSTha praznoM kA vyAkaraNa hai| hama ise yaha bhI suspaSTa rUpa se batA cuke haiM ki pUrva meM RSibhASita hI praznAvyAkaraNa kA eka bhAga thA / RSibhASita ko paravartI AcAryoM ne pratyekabuddhabhASita kahA hai| uttarAdhyayana ke bhI kucha adhyayanoM ko pratyekabuddhabhASita kahA gayA hai| isakA tAtparya yaha hai ki uttarAdhyayana evaM RSibASita eka dUsare se nikaTarUpa se sambandhita the aura kisI eka hI gra-tha ke bhAga the / haribhadga (8 vIM zatI) Avazyakaniyukti kI vRtti (8/5) meM RSibhASita aura uttarAdhyayana ko eka mAnate haiM / terahavIM zattAbdI taka bhI jaina AcAryoM meM aisI ghAraNA calI A rahI thI ki RSibhASita kA samAveza uttarAdhyayana meM ho jAtA hai / jinaprabhasUrikI vidhimArgaprapA meM, jo 14 vIM zatAbdI kI eka racanA haispaSTa rUpa se ullekha hai ki kucha AcAryoM ke mata meM RSibhASita kA antarmAva uttarAdhyayana meM ho jAtA hai| yadi hama uttarAdhyayana aura RSibhASita ko samagra rUpa meM eka grantha mAne to aisA lagatA hai ki usa grantha kA pUrvavartI bhAga RSibhASita aura uttarAdhyayana kahA jAtA thA / yaha to hui praznavyAkaraNa ke prAcInatama prathama saMskaraNa kI bAta / aba yaha vicAra karanA hai ki praznavyAkaraNa ke nimittazAstrapradhAna dUsare saMskaraNakI kyA sthiti ho sakatI hai- kyA vaha bhI kisI rUpa meM surakSita hai ? jahAM taka nimittazAstra se sambandhita praznavyAkaraNa ke dUsare saMskaraNa ke astitva ke hone kA prazna hai- merI dRSTi meM vaha bhI pUrNatayA vilupta nahIM huA hai, apitu mAtra huA yaha hai ki use praznavyAkaraNa se pRthaka kara usake sthAna para AzravadvAra aura saMvaradvAra nAmaka naI viSayavastu DAla dI gaI hai / zrI agaracandajI nAhaTA ne jinavANI, disambara 1980 meM prakAzita apane lekha meM prazna

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja 1 vyAkaraNa nAmaka kucha anya granthoM kA saMketa kiyA hai / 'praznavyAkaraNAkhya jayapAyaDa' ke nAma se eka grantha muni jinavijayajIne siMdhI jaina granthamAlA ke grantha kramAMka 43 meM sambat 2015 meM prakAzita kiyA hai / yaha grantha eka prAcIna tAr3apatrIya prati ke AdhAra para prakAzita kiyA gayA hai / tAr3apatrIya prati kharatara - gaccha ke AcAryazAkhA ke jJAnabhaNDAra jaisalamera se prApta huI thI aura yaha vikrama sambat 1336 kI likhI huI thI / grantha mUlata: prAkRta bhASA meM haiM aura usameM 378 gAthAeM haiM / usake sAtha saMskRta TIkA bhI hai / yaha prakAzita grantha pArzvanAtha vidyAzrama vArANasI ke pustakAlaya meM hai / grantha kA viSaya nimittazAstra se sambandhita hai / isI prakAra jinaratnakoza meM bhI zAntinAtha bhaNDAra khaMbhAta meM upalabdha jayapAhur3e praznavyAkaraNa nAmaka grantha kI sUcanA upalabdha hotI hai / " yadyapi isakI gAthA saMkhyA 228 batAI gaI hai| eka anya praznavyAkaraNa nAmaka grantha kI sUcanA hameM nepAla ke mahArAjA kI lAyabrerI se prApta hotI hai / zrI agaracandajI nAhaTA kI sUcanA ke anusAra isa grantha kI pratilipi terApantha dharmasaMgha ke yuvAcArya munizrI nathamalajIne prApta kara lI hai / isa lekha ke prakAzana ke pUrva zrI jauharImalajI pArakha, rAvaTI, jodhapura ke saujanya se isa grantha kI phoTo kApI pArzvanAtha vidyAzrama zodha saMsthAna ko prApta ho gaI hai / ise abhI pUrA paDhA to nahIM jA sakA hai, kintu tulanAtmaka dRSTi se dekhane para jJAta huA ki isakI mUlagAthAe to siMdhI jaina granthamAlA ke antargata prakAzita kRti ke samAna hI haiM, kintu TIkA bhinna hai / isakI eka anya phoTo kApI lAlabhAI dalapatabhAI bhAratIya saMskRti vidyA maMdira, ahamadAbAda se bhI prApta huI haiN| eka anya praznavyAkaraNa kI sUcanA hameM pATana jJAna bhaNDAra kI sUci se prApta hotI hai / yaha grantha bhI cUr3AmaNi nAmaka TIkA ke sAtha hai / aura TIkA kA pranthAMka 2300 zloka parimANa batAyA gayA hai / yaha prati bhI kAphI purAnI ho sakatI hai / " I 84 isa saba AdhAroM para aisA lagatA hai ki praznavyAkaraNa kA nimittazAstra se v

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DA0 sAgaramala jaina sambandhita saMskaraNa bhI pUrI taraha vilupta nahIM huA hogA apitu use usase alaga karake surakSita kara liyA gayA hai / yadi koI vidvAn ina saba granthoM ko lekara unakI viSayavastu ko samavAyAMga, nandIsUtra evaM dhavalA meM prazna vyAkaraNa kI ullikhita viSaya sAmagrI ke sAtha milAna kare to yaha patA cala sakegA ki praznavyAkaraNa nAmaka jo anya grantha upalabdha haiM ve praznavyAkaraNa ke dvitIya saMskaraNa kA hI aMza hai yA anya hai / yaha bhI sambhava hai ki samavAyAMga aura nandI ke racanAkAla meM praznavyAkaraNa nAmaka kaI grantha vAcanA-bheda se pracalita ho aura * unameM una sabhI viSayavastu ko samAhita kiyA gayA ho, isa mAnyatA kA eka AdhAra yaha hai ki RSibhASita, samavAyAMga, nandI evaM anuyogadvAra meM 'vAgaraNagathA' evaM paNhAvAgaiNAI'- aise bahuvacana prayoga milate haiM / isase aisA lagatA hai ki isa kAla meM vAcanAbheda se yA anya rUpa aneka praznavyAkaraNa upasthita rahe hoNge| ina praznavyAkaraNoM kI saMskRta TIkA sahita tAr3apatrIya pratiyAM milanA isa bAta kI avazya sUcaka hai ki IsA kI 4-5 vIM zatI meM ye grantha astitva meM the kyoMki 9-10 vIM zatAbdI meM jaba inakI TIkAeM likhi gaI, to usake pUrva bhI ye grantha apane mUla rUpa meM rahe hoMge / sambhavataH Isga kI lagabhaga 2-3 rI zatAbdI meM praznavyAkaraNa meM nimittazAstra sambandhI sAmagrI joDI gaI ho aura phira usameM se RSibhASita kA hissA alaga kiyA gayA aura use viziSTa rUpa se eka nimittazAstra kA grantha banA diyA gyaa| puna: lagabhaga 7 vIM zatAbdI meM yaha nimittazAstravAlA hissA alaga kiyA gayA aura usake sthAna para pAMca Azrava tathA pAMca saMvaradvAra vAlA vartamAna saMskaraNa rakhA gyaa| jaisA ki maiMne sUcita kiyA ki praznavyAkaraNa ke pUrva ke do saMskaraNa bhI cAhe usase pRthak kara diye gaye hoM kintu ve RSibhASita, uttarAdhyayana aura praznavyAkaraNa nAmaka anya nimittazAstra ke granthoM ke rupa meM apanA

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86 prazna yAkaraNasUtra kI prAcIna viSayavastu kI khoja astitva rakha rahe haiM / AzA hai, isa sambandha meM viddhatvarga Age aura manthana karake kisI niSkarSa para pahuMcegA / praznavyAkaraNa aura RSibhASita kI viSayavastukI samarUpatA kA pramANa RSibhASita aura prAcIna praznavyAkaraNa kI viSayavastuoM kI ekarUpatA kA sabase mahattvapUrNa pramANa hameM RSibhASita ke pArzva nAmaka 31 veM adhyayana meM mila jAtA hai / isameM pArzva kI dArzanika avadhAraNAoM kI carcA hai / isa carcA ke prasaMga meM granthakAra ne spaSTa rUpa se yaha ullekha kiyA hai ki vyAkaraNaprabhRti granthoM meM samAhita isa adhyayana kA aisA dUsarA pATha bhI milatA hai / yaha mUlapATha isa prakAra hai ' vAgaraNagaMthAo pabhiti sAmittaM 16 imaM ajjhaNaM tAva imo bIo pADho dissati - isakA tAtparya to yaha hai ki RSibhASita kI viSayavastu praznavyAkaraNa meM bhI samAhita thI / yadyapi yaha eka vivAdAspada prazna hogA ki praznavyAkaraNa kI viSayavastu se RSibhASita kA nirmANa huA yA RSibhApita kI viSayavastu se praznavyAkaraNa kA / lekina yaha suspaSTa hai ki kisI samaya praznavyAkaraNa aura RSibhASita kI viSayavastu samAna thI aura unameM kucha pAThAntara bhI the / ataH vartamAna RSibhASita meM prAcIna praznavyAkaraNa kI viSayavastu kA honA nirvivAda rUpa se siddha ho jAtA hai / sAtha hI yaha bhI siddha ho jAtA hai ki mUla praznavyAkaraNa meM pArzva Adi prAcIna arhat RSiyoM ke dArzanika vicAra evaM upadeza nihita the /

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DA0 sAgaramala jaina 87 praznavyAkaraNa aura jayapAyaDa kI viSayavastu kI AMzika samAnatA 'praznavyAkaraNAkhya jayapAyaDa' nAmaka jisa grantha kA hamane ullekha kiyA hai, usakI viSaya sAmagrI nimittazAstra se sambandhita hai / punaH usameM kartA ne tIsarI gAthA meM ' paNhaM jayapAyaDaM vocchaM ' kahakara ke praznavyAkaraNa aura jayapAyaGa kI samarUpatA ko spaSTa kiyA hai| prastuta grantha kI isI gAthA kI TIkA se grantha kI viSayavastu ko spaSTa karate huye kahA gayA hai ki isameM naSTamuSTicintAlAbhAlAbhasukhaduHkhajIvanamaraNa' Adi sambandhI prazna haiM / isa ullekha se aisA lagatA hai ki dhavalAkAra ne praznavyAkaraNa kI viSayavastu kA jisa rUpa meM ullekha kiyA hai usakI isase bahuta kucha samAnatA hai| prastuta grantha ke viSayoM meM muSTivibhAga prakaraNa, naSTikA cakra, saMkhyA pramANa, lAbha prakaraNa, astravibhAga prakaraNa Adi aise haiM jinakI viSaya vastu samavAyAMga meM praznavyAkaraNa ke varNita viSayoM se yatkicit sAmyatA ho sastI hai|22 durbhAgya yaha hai ki prakAzita hote hue bhI vidvAnoM ko isa grantha kI jAnakArI nahIM hai| yaha jaina nimittazAstra kA prAcIna evaM pramukha grantha hai / grantha kI bhASA ko dekhakara sAmAnyatayA yaha anumAna kiyA jA sakatA hai ki yaha IsvI san kI cauthI-pAMcavI zatAbdI kI ho sakatI hai / anya ke lie prayukta pAyaDa yA pAhuDa zabda se bhI yaha phalita hotA hai ki yaha grantha lagabhaga pAMcavI zatAbdI ke AsapAsa kI racanA honA cAhie, kyoMki kasAyapAhuGa evaM kundakunda ke pAhuDagrantha isI kAlAvadhi ke kucha pUrva kI racanAeM haiM / sUryaprajJapti meM bhI viSayoM kA vargIkaraNa pAhur3oM ke rUpa meM huA hai| ataH yaha sambhAvanA ho sakatI hai ki jayapAyaGa praznavyAkaraNa ke dvitIya saMskaraNa kA koI rupa ho, yadyapi isa sambandha meM antimarUpa se tabhI kucha kahA jA sakatA hai jaba prazna

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88 praznavyAkaraNasUtra kI prAcIna viSayavastu kIM khoja vyAkaraNa ke nAma se milanevAlI sabhI racanAeM hamAre samakSa upasthita hoM aura inakA pramANika rUpa se adhyayana kiyA jAye / viSaya sAmagrI meM parivartana kyoM ? yadyapi yahAM yaha prazna svAbhAvikarUpa se uThatA hai ki prathama RSibhASita, AcAryabhASita, mahAvIrabhASita Adi bhAga ko haTAkara usameM nimittazAstra sambandhI vivaraNa rakhanA aura phira nimittazAstra sambandhI vivaraNa haTAkara AzravadvAra aura saMvaradvAra sambandhI vivaraNa rakhanA - yaha saba kyoM huA ? sarvaprathama RSibhASita Adi bhAga kyoM haTAyA gayA ? merI dRSTi meM isakA kAraNa yaha hai ki RSibhASita meM adhikAMzataH ajaina paramparA ke RSiyoM ke upadeza evaM vicAra saMkalita theisake paThana pAThana se eka udAra dRSTikoNa kA vikAsa to hotA thA kintu jainadharma saMgha ke prati aTUTa zraddhA khaNDita hotI thI tathA pariNAma svarUpa saMdhIya vyavasthA ke lie apekSita dhArmika kaTTaratA aura AsthA Tika nahIM pAtI thI / isase dharmasaMgha ko khatarA thA / punaH yaha yuga camatkAroM dvArA logoM ko apane dharmasaMgha ke prati AkarSita karane aura unakI dhArmika zraddhA ko dRDha karane ka thA - cUMki tatkAlIna jaina paramparA ke sAhitya meM isakA abhAva thA, ataH use joDanA jarUrI thA / samavAyAMga meM praznavyAkaraNa sambandhI jo vivaraNa upalabdha hai usase bhI isa tathya kI puSTi hotI hai usameM spaSTa rUpa se kahA gayA hai ki logoM ko jinapravacana meM sthita karane ke lie, unakI mati ko vismita karane ke lie sarvajJa ke vacanoM meM vizvAsa utpanna karane ke lie isameM mahApraznavidyA, manaH praznavidyA, devaprayAga Adi kA ullekha kiyA gayA hai / yadyapi yaha Azcaryajanaka hai ki eka ora nimittazAstra ko pApasUtra kahA gayA kintu saMghahita ke lie dUsarI ora use aMga Agama meM sammilita kara liyA gayA kyoMki jaba taka use aMga sAhitya kA bhAga banAkara jinapraNIta nahIM kahA jAtA taba taka logoM

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DA0 sAgaramala jaina kI AsthA usa para Tika nahIM pAtI aura jinapravacana kI atizayatA prakaTa nahIM hotI / ataH praznavyAkaraNa kI viSayavastu meM parivartana karane kA doharA lAbha thAeka aura anyatIrthika RSiyoM ke vacanoM ko usase alaga kiyA jA sakatA thA aura dUsarI aura usameM nimittazAstra sambandhI naI sAmagrI joDakara usakI prAmANikatA ko bhI siddha kiyA jA sakatA thA / kintu jaba paravartI AcAryoM ne isakA durupayoga hote dekhA hogA aura munivarga ko sAdhanA se virata hokara inhIM naimi - tika vidyAoM kI upAsanA meM rata dekhA hogA to unhoMne yaha naimittika vidyAoM se yukta vivaraNa usase alaga kara usameM pAMca AzravadvAra aura pAMca saMvaradvAra vAlA vivaraNa rakha diyA | praznavyAkaraNa ke TIkAkAra abhayadeva evaM jJAnavimala ne bhI viSaya parivartana ke lie yahI tarka svIkAra kiyA hai| 23 89 24 praznavyAkaraNa kI prAcIna viSayavastu kaba usase alaga kara dI gaI aura usake sthAna para pAMca AzravadvAra aura pAMca saMvaradvAra rUpa navIna viSayavastu rakha dI gaI yaha prazna bhI vicAraNIya hai ? abhayadevasUrIne apanI sthAnAMga, aura samayAMga kI TIkA meM bhI yaha spaSTa nirdeza kiyA hai ki vartamAna praznavyAkaraNa meM inameM sUcita viSayavastu upalabdha nahIM hai / mAtra yahI nahIM, unhoMne pAMca AzravadvAra aura pAMca saMtraradvAra vAle vartamAna meM upalabdha praznavyAkaraNa para hI TIkA likhi hai / ataH vartamAna saMskaraNa kI nimnatama sImA abhayadeva ke kAla arthAt IsvI san 1080 se pUrvavartI honA cAhie / punaH abhayadevane praznavyAkaraNa meM eka zrutaskandha haiM yA do zrutaskandha haiM isa samasyA ko uThAte hue apanI vRtti kI pUrvapIThikA meM apane se pUrvavartI AcArya kA mata uddhRta kiyA hai - do suyasaMghA paNNatA AsavadArA ya saMvaradAra ya- / abhayadevane pUrvAcArya kI mAnyatA ko asvIkAra bhI kiyA hai aura yaha bhI kahA hai ki yaha do zruta skandhoM kI mAnyatA rUr3ha nahIM hai / sambhavataH unhoMne apanA eka zrutaskandha sambandhI mata samavAyAMga aura nandI ke AdhAra para banAyA ho / isakA artha yaha bhI hai 25

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja ki abhayadeva ke pUrva bhI praznavyAkaraNa ke vartamAna saMskaraNa para prAkRta bhASA meM hI koI vyAkhyA likhI gaI thI jisameM do zrutaskandha kI mAnyatA ko puSTa kiyA gayA gayA thA / usakA kAla abhayadeva se 2-3 zatAbdI pUrva arthAt IsA kI 8 vIM zatAbdI ke lagabhaga avazya rahA hogA / punaH AcArya jinadAsagaNI mahattara ne nandIsUtra para zaka samvat 598 arthAt IsvI san 676 I0 meM apanI cUrNI samApta kI thii| usa cUrNI meM unhoMne praznavyAkaraNa meM paMcasaMvarAdi kI vyAkhyA hone kA spaSTa nirdeza kiyA hai / isase bhI yaha siddha ho jAtA hai ki IsvI san 676 ke pUrva praznavyAkaraNa kA paMca saMvaradvAroM se yukta saMskaraNa prasAra meM A gayA thA, arthAt AgamoM ke lekhanakAla ke pazcAd lagabhaga sau varSa kI avadhi meM vartamAna praznavyAkaraNa astitva meM avazya A gayA thA / prastuta praznavyAkaraNa kI prathama gAthA, jisameM 'vocchAmi' kahakara grantha ke kathana kA nizcaya sUcita kiyA gayA hai, kI racanA zeSa sabhI aMga AgamoM ke prArambhika kathana se bilakula bhinna hai / yaha 5 vIM 6 ThI zatAbdI meM racita granthoM kI prathama prAkkathana gAthA ke samAna hI hai / ataH prastuta praznavyAkaraNa racanAkAla IsA kI chaThI zatAbdI mAnA jA sakatA hai / - isa prakAra hama kaha sakate haiM ki vaha praznavyAkaraNa jisameM usakI viSayavastu RSibhASita kI viSayavastu ke samarUpa thI, prAcInatama saMskaraNa hai jo lagabhaga IsA pUrva tIsarI zatAbdI kI racanA hogI / phira IsA kI dUsarI-tIsarI zatAdvI meM usameM nimittazAstra sambandhI vivaraNa jur3e jinakI sUcanA usake sthAnAMga ke vivaraNa se milatI hai| isake pazcAt IsA kI cauthI zatAdvadI meM RSibhASita Adi bhAga alaga kiye gaye aura use nimittazAstra kA grantha banA diyA, samavAyAMga kA vivaraNa isakA sAkSI hai / isa kAla meM praznar2yAkaraNa ke nAma se vAcanAbheda se aneka grantha astitva me the aisI bhI sUcanA hameM Agama sAhitya se mila jAtI hai / lagabhaga IsA kI 6 ThI zatAdvI ke uttarArdha meM ina pranyoM ke sthAna yara bartamAna

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DA0 sAgaramala jaina ____91 praznavyAkaraNasUtra kA Azrava evaM saMvara ke vivecana se yukta vaha saMskaraNa astitva meM AyA hai jo vartamAna meM hameM upalabdha hai / yaha prazna vyAkaraNa kA antima saskaraNa jahAM taka praznavyAkaraNa ke uparyukta do prAnIna lupta saMskaraNoM kI. viSayavastu kA prazna hai, usameM se prathama saMskaraNa kI viSayavastu adhikAMza rUpa se evaM kucha parivartanoM ke sAtha vartamAna meM upalabdha RSibhASita (isibhAsiyAI), uttarAdhyayana, sUtrakRtAMga evaM jJAtAdharmakathA meM samAhita hai / dvitIya nimittazAstra sambandhI saMskaraNa kI viSayavastu, jayapAyaDa aura praznavyAkaraNa ke nAma se upalavdha anya nimittazAstroM ke granthoM meM ho sakatI hai / yadyapi isa sambandha meM vizeSarUpa se zodha kI AvazyakatA hai / AzA hai vidvadjana isa dizA meM dhyAna dege / sandarbha 1-paNhAvAgaraNesu aThuttaraM pasiNasayaM aThuttaraM apasiNasayaM aThuttaraM pasiNApasiNasayaM vijjAisayA nAga--suvannehi saddhiM divvA saMvAyA AghavijaMtisamavAyAMgasUtra, 546 2-vAgaraNagaMthAo pabhiti........... / isimAsiyAI-31 3-paNhAvAgaraNadasANaM dasa ajjhayaNA paNNattA, taM jahA-uvamA, saMkha, isibhAsiyAI, AyariyabhAsiyAI, mahAvIrabhAsiyAI, khomagapasiNaI, komalapasiNAI, adAgapasiNAI, aMguThThapasiNAI, bAhupasiNAI |-sthaanaaNgsuutr 10/116 4-se kiM taM paNhAvAgaraNANi ? paNhAvAgaraNesu aTUTuttaraM pasiNasayaM aThuttaraM apasiNasayaM aThuttaraM pasiNApasiNasayaM vijjAisayA nAga-suvannehiM saddhiM divvA. saMvAyA AdyavijaMti / 5-paNhAvAgaraNadasAsu NaM sasamaya parasamaya paNNabaya-patteabuddha-vivihatthabhAsAbhAsiyANaM aisayaguNa-uvasama-NANapyagAra-AyariyabhAsiyANaM vitthareNa, vIramahesIhiM vivihavittharabhAsiyANa' ca jagahiyANa jaddAgaMguTTha-bAhu-asi-maNi

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92 praznavyAkaraNasUtra kI prAcIna viSayabastu kI khoja -khoma - Aicca bhAsiyANaM vivihamahApasiNavijjA-maNapasiNavijjA - devayapayogapahAga - guNapyagAsiMyANaM sambhUyadguNaSpabhAva- naragaNamaivindhyakarANa aisayamaiyakAlasamaya-dama-sama-titthakaruttamassa ThiikaraNakAraNANaM durahigama-duravagAhassa savva savvannusammajassa abuha - jaNa - vivohaNakarassa paccakkhayapaccayakarANa paNhANaM vivaguNamahatthA jiNavarappaNI yAAdyavijjati / paNhAvAgaraNesu NaM parittA vAyaNA, saMkhejjA aNuogadArA, saMkhejjAo paDivattIo, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuntIo, saMkhejAo saMgaNIo | - seNaM aMgaTTayAe dasame aMge, ege suyakkhaMdhe, paNayAlIsaM uddesaNakAlA, paNayAlIsaM samudde saNakAlA, saMkhejjANi payasayasahassANi payaggeNa paNNacAI ! rakhijjA akkharA, anaMtA gamA, zraNatA pajjavA, paritA tasA, anaMtA thAvarA, sAsayA vikaDA NibaddhA NikAiyA jiNapaNNattA bhASA Adhavijjati paNNavijjati rUvijrjjati nidaMsijyaMti uvadaMsijja ti / se evaM AyA, se evaM NAyA, evaM viNNayA, evaM caraNa-karaNaparUvaNayA Adhavijjati / seta paNhAvAgaraNaI 10 / - samavAyAMgasUtra 546-549 5- se kiM taM paNhAvAgaraNaI : pavhAvAgaraNesu NaM-aThutta pasiNasayaM, adbhuttaraM apasiNasa, aTaThuttaraM pariNApasiNasa, taM jahA - aguTThapasiNAI, bAhupasiNAI aAgapasaNAI, anneva vicitA vijayAisayA, nAgasuvaNNehiM saddhiM divvA saMvAyA Adhavijjanti / pahAtrAgaraNANaM paritA vAyaNA, saMkhejjA aNuogadArA, saMkhejjA veDhA, saMkhejjAsilogA, sauMkhejjAo nijjutIo, saMkhejjAo, saMgrahaNIo, sakhejjAo paDitratIo | seNaM aMgaThyAe dasameM aMge, ege suyakstraMce, paNayAlIsaM ajjhayaNA, paNayAlIsaM

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93 DA0 sAgaramala jaina uddesaNakAlA, paNayAlIsaM sumuddezaNakAlA, saMkhejjAI payasaharasAi payaggeNaM, saMkhejjA akkharA, aNaMtA gamA, aNantA pajjavA, parittA tasA, aNantA thAvarA, sAsayakaDanibaddhanikAiyA jiNapaNNattA bhAvA Adhavijjanti, paNNavijjanti, parUvijjanti, daMsijjanti, nidaMsijjanti, uvadaMsijjanti / se evaM AyA, evaM nayA, evaM viNNAyA, evaM caraNakaraNa parUvaNA AdhavijjaI, sa taM pnnhaavaagrnnaaii| - nandIsatra, 6-AkSepavikSepaihe tunayAzritAnAM praznAnAM vyAkaraNaM praznavyAkaraNam , tasmillokikavaidikAnAmarthAnAM nirNayaH- tatvArthavArtika 1 / 20 (pRSTha 73-74) 7-akkhevaNI vikkhevaNI saMveyaNI NivveyaNI cedi caubihAo kahAo vajNedi tattha akkhevaNI nAma chaddavva-Nava payatthANaM sarUvaM digaMtarasamayAMtara-NirAkaraNaM murcAi kareMtI parUvedi / vikkhevaNI NAma parasamaeNa sasamayaM dUsaMtI pacchA digaMtarasuddhiM karatI sasamayaMthAvaMtI chaddavvA-Navapayatthe parUvedi / saMveyaNI NAma puNNaphalasaMkahA / kANi puNNaphalANi ? titthayara-gaNahara-risi-- cakkavaTTi-baladeva -sur-vijjaahrridviio| NiveyaNI NAma pAvaphalasaMkahA / kANi pAvaphalANi ? Niraya-tiriya-kumANusajoNIsu jAi-jarA-maraNa-trAhi-veyaNA- dAliddAdINi / saMsArasarIrabhogesu veragguppAhaNI nninveynniinnaa........| paNhAo hada-naTTha-muTThi-citA-lAhAlAha-suha-dukkha-jIviya-maraNa-jaya-parAjayaNAma-davvAsu-saMkhaM ca parUvedi / --dhavalA, pustaka 1, bhAga 1, pRSTha 107-8 8-vAgaraNa gaMthAo pabhiti jAva sAmittaM hamaM ajjhayaNa tAva imo bIo pADho dissati, taMjahA : - isibhAsiyAI adhyAya 31 |

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94 praznabyAkaraNasUtra kI prAcIna viSayavastu kI khoja 9-navavihe pAvasuyapasaMge paNNatte, taM jahA uppAe, nemittae, matte, Aikkhae, tigicchIe / kalAvaraNa-anmANe, micchApAvayaNattiya || -sthAnAMga, 9 sthAna 10-patteyabuddhamisiNo bIsaM titthe ariTThaNemissa pAsassa ya paNNarasa vIrassa vilINamohassa ___-isibhAsiyAI paThabhA saMgahaNI gAthA, 1 11-coyAlIsa ajhayaNA isibhAsiyA diyalogacuyA bhAsiyA paNNattA / __ -samavAyAMgasUtra 44 / 258 12-aMgaTThAe dasame aMge, ege suakkha dhe, paNayAlIsaM ajjhayaNA -nandIsUtra-54 13- (ka) padaggaM dINautilakkhA solasa ya sahassA / -NandIcUrNi (kha) dvinavatilakSANi SoDaza ca sahasrANi / -samavAyAgavRtti 14-paNhavAyaraNo NAma aMga teNaudilakkha-solasasahassapadehi / -dhavalA, bhAga-1, pR0 104 :15-samavAyAMga-547 16-samavAyAMga-547 "17-praznavyAkaraNa jayaprAbhRta, (grantha0 228 ), jaina granthAvalI pR0 355, (a) cUDAmaNivRtti (grantha 2300), pATana keTaloga, bhAga 1, pR. 8 (ba) lIlAvatI TIkA, pATana keTaloga, bhAga 1, pR. 8 evaM inTroDakzana, pR. 6. (sa) pradarzanajyoti tti, pATana keTaloga, bhAga 1, pR. 8 evaM inTro Dakzana, pR. 6

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DA0 sAgaramala jaina 95 .. bRhadvRttiTippaNikA (jaina sAhitya saMzodhaka,pUnA 19H 5,kramAMka 560), jaina granthAvalI, pR. 355 -jinaratnakoza, pR. 274, 18-jinaratnakoza, pR. 274 19-isibhAsiyAI, adhyAya 31, pR. 69 (zubiMga) 20-mahamAha-puppAyaM, bhuvaNabhaMtarapavaMta (batta) vAvAraM / aisayapuNNaM NANaM, paNhaM jayapAyaDaM voccha / - praznavyAkaraNAkhyaM jayapAhuDanAma nimittazAstra 3 21-naSTamuSTicintA-lAbhAlAbha-sukha-duHkha-jIvita-maraNAbhivyajakatvam / -praznavyAraNAkhyaM jayapAhuDanAma nimittazAstram-TIkA / . tulanIya -paNhAdo hada-naTTha-puTThi-ciMtA--lAhAlAhathasuha-dukkha-jIviya / -maraNa-jatha-NAma-davvAyu-saMkhaM ca parUvedi / - dhavalA, bhAga 1, pR. 107-8 22-dekheM-prakaraNa 14, 17, 21, 38--praznavyAkaraNAkhyaM jayapAhuDanAma nimittazAstram 23-(a) atizayAnAM pUrvAcA"redaMyugInAnAmapuSTAlambanapratiSevipuruSApekSayottA ritatvAditi / - praznavyAkaraNa vRtti (abhayadeva) prArambha / (ba) pUrvAcAya redaMyugInapuruSANAM tathAvidhahInahInatarapANDityabalbuddhivIryApe kSayA puSTAlambanamuddizya praznAdividhAsthAne paMcAzraya-saMvararUpaM smuttaaritm| -praznavyAkaraNa TIkA (jJAnavimala), prArambha / 24- (a) praznAnAM vidyAvizeSaNAM yAni vyAkaraNAni terSA pratipAdanaparA dazA -dazAdhyayanapratibaddhAH granthapaddhataya iti praznavyAkaraNadazAH / ayaM ca vyutpattyartho sya pUrvakAle bhUt / idAnIM tvaashrvpNck-sNvrpNcknyaakRterevehoplbhyte| -praznavyAkaraNa vRtti (abhayadeva) prArambha /

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praznavyAkaraNasUtra kI prAcIna viSayavastu kI khoja (ba) praznAH aMguSThAdi prazna vidyA vyAkriyante abhighIyante asminniti praznavyAkaraNam etAdRzaM pUrvakAle bhUt / idAnIM tu Azrava-saMvarapaMcakavyAkRtireva lbhyte| -praznavyAkaraNa TIkA (jJAnavimala ) prArambha / 25-zakarAjJo paMcasu varSazateSu vyatikratiSu aSTanavateSu naMdyadhyayana cUNI samAptA / / -nandIcUrNi (prAvRta-devasTa-sosAyaTI ) / pAThAntara-sakarAjAtI paMcasu varSazateSu nandyadhyayanacUrNI samAptA / / -nandI cUrNi ( RSabhadeva kezarImala, rtlaam)| 26-tamhi pajhAvAgaraNe baMge paMcAsavadArAI vA vyAstheyAH parappavAdige ya / -NaM zIsuttacUrNi -pR0 69

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VIPAKA SUTRA - SOME CHRONOLOGICAL CONSIDERATIONS Prof. R. N. Mehta, Ahmedabad. Introduction : Vipaka Sutra or Vivaga Suyam, the eleventh Anga is a text of twenty Adhyayanas of 1216 Sloka length. These are divided in ten Dukhavipakas and ten Sukhavipakas. The complete Anga literature according to the svetambara tradition consists of twelve Angas : the Acaranga etc. Distivada, the last one however does not exist. These twelve are jointly known as 'Ganipidaga' or Gaaipitaka. This term seems to be derived from the Buddhist works, the Tripitakas. Problem : In the present stage of information there is a difference of opinion about the existence of the survival of original teachings of Mahavira. The svetambara tradition asserts that the meaning of the original teaching of Mahavira has survived. The Ganadharas had preserved it and this tradition continues, so the literature chronologically refers to a period of circa 5th cent. B.C. It is to be noted that often the verbal tradition continues for many generations and therefore, the claim of the continuation of the basic concepts of the teaching of Mahavira rests on sound experience. However the svetambara tradition asserts that the canonical literature passed through the following stages. The tradition was finally collated at Mathura. It was reedited by Nagarjuna at Valabhi, the capital of the Maitrakas. At this place, the edition of Mathura known as "Mathuri Vacana' was committed to writing. Thus it is clear that the tradition notes that the Angas were committed to writing at Valabhi. Chronologically this event took place prior to the 8th century A.D. when Valabhi suffered heavily and Maitraka dynasty was wiped out. 7. Seminar on Jaiu Agama

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98 Vipaka Sutra It is, therefore, significant that the canonical literature would reflect the oral tradition of Mathuri Vacana, and the written tradition of Valabhi Vacana. However a perusal of the text of Vipaka Sutra does not suggest that this conclusion is valid, as there are some elements of later date in it. They therefore raise a doubt about the chronology of Vipaka Sutra. An effort is made to study this problem. Method. The method used to study this problem is the examination of the period of the text and that of the commentaries of the text and comparision of the data available from other sources. On the basis of this examination, an effort is made to draw the possible conclusions. Text : The examination of the text of Vipakasutra is based on the work of Agamodaya Samiti and also is based on the Vipaka Sutra of Madhukar-Muni edition printed by Agama Prakasana Samiti, Beawar, in 1982 A.D. It has an excellent introductory study by Devendra Muni Sastri, In this study the chronology of the text is not discussed. However on p. 12 it has been noted that Sthananga 10.111 notes ten Adhyayanas of Dukhavipaka. He has noted the difference of these Adhyayanas. It is tabulated here for comparision. Adhyayanas of Vipaka Adhyayanas of Vipaka according according to the Sthananga to the Present text. 1. Msgaputra 1. Mrgaputra 2. Gotrasa 2. Ujjhitaka 3. Anda 3. Abhayasena 4. Sakata Sakata 5. Brahmana Bphaspatidatta 6. Nandisuna 6. Nadivardhana 7. Saurika Umdradatta 8. Udumbara Saurikadatta Sahasroddaha Devadatti Abharika 10. Kumaralicchai 10. Angu 4. orvoo

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R. N. Mehta Sthananga is silent about the second Srutaskandha. The Samav. ayanga does not give the names of the Adhyayanas but it knows twenty Adhyayanas. This is the exact number of the present text. The Sukhavipaka of Vipakasutra notes (1) Subahukumara, (2) Bhadranandi (3) Sugatakumara (4) Suvasavakumara (5) Jinadasa (6) Dhanapati (7) Mahabala (8) Bhadranandi (9) Mahacandra and (10) Varadatta. It is significant to note that Sthananga and Nandisutra are silent about the second part of the Vipaka sutra. The Samavayanga knew the twenty Adhyayanas, but it has not given the titles of the Adhyayayanas of the text. There is a discrepancy in the number of the padas of the existing text and those noted in the Samavayanga and NandiSutra. These discrepancies require interpretations. The interpretation offered by Devendramuni sastri on p. 12 on the basis of Sthananga Vitti is that the second Srutaskandha is discussed elsewhere. This interpretation does not consider chiono. logy. So this aspect requires an analysis of the available data. Analysis : Analysis of the textual data presents the chronological problems as indicated here. 1. The Sthananga and the Samavayanga knew a text of the Vipaka Sutra. The Sthananga knew a text of ten Adhyayanas, whereas the Samavayanga had the knowledge of twenty Adhyayanas. 2. The present text differs in arrangement and length from the one known to the Sthananga. If this arrangement that is noted above is compared, it becomes clear that the first nine Adhyayanas have some similarity. But the last is known in the Sthananga as Kumara licchai. In the present text, the story has no reference to licchai. These facts suggest the differences and they require some chronological considerations. They are listed here. 1. There is a difference between the notice of the text in Sthan. anga and the one available. When did this difference develop ? 2. The Sthananga knew only ten Adyayanas, while the Samavay anga notes twenty Adhyayanas. This difference indicates that

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100 Vipak Sutra the text of Vipaka was changed or reedited. When did this change occur ? These considerations indicate some possible answers. Logically they point to two positions. 1. The presext text of twenty Adhyayanas was reedited and text having twenty Adhyayanas known to Samavayanga was prepared. This situation indicates some time gap. It is highly probable that the second srutaskandha was added at the time of reediting, and the changes introduced, so that the present text differs from that noted in the Sthananga. This logical position requires further study on the following lines. 1. Search of MSS. of the text and its commentaries. 2. Study of the internal aspects of the text from chronological view point. The Agamas are being studied for more than a century. The tremendous efforts of Muni Shri Punyavijayaji and a number of scholars in the search of manuscripts have not led to the discovery of any text of Vipaka Sutra that might pre-date 10th century A.D. This tremendous effort suggest that this line of inquiry might not yield any fruit, but one might continue this effort. In our country, the logical argument that such a situation indicates is beset with unsurmountable difficulties and hence it should not be followed for establishing exact chronology of a work of a long tradition, so the problems arising out of this line of investigation be kept open. The analysis of the present text is also highly significant. It deals with Dukhavipaka and Sukhavipaka. The first Srutaskandha dealing with dukhavipaka notes bad condition of the present life, and its causes are pointed out to be in the past life of the indivi. dual. Hope is given that in future life the individual would gain emancipation. This text deals with the illustrations of dukhavipaka in the first Srutaskandha and Sukhavipaka in the second srutaskandha. Thus the whole text is a good commentary on the principles of Karmavipaka. The first srutaskandha offers the Karmavipaka of past life as an explanation of the sufferings of the present life. The first and

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R. N. Mehta 101 the sixth Adhyayanas indicate that Msgaputra and Nandivardhana suffered due to their misdeeds as an administrator and a jailor. These are therefore directed against administrative misbehaviour. The Adhyayanas 2, 3, 4, and 8 are directed against non-vegetarian diet, cooking of meat, selling of eggs etc. The seventh Adhyayana of Udumbaradatta is directed against the medical practice of recommending the use of meat for curing illness. The fifth Adhyayan of Bshaspatidatta emphasises the evil effects of Human sacrifice for the victory of the rulers. Thus these six Adhyayanas are illustrations of the Karmavipaka of Himsa in some form or other. The major thrust of the last two Adhyayanas is against abuse of sex. The ninth Adhyayana dealing with the present life of Devadatta and her misfortune indicates that in past life she was a prince Simhasena who neglected his 499 wives for one of his wife syama. The tenth Adhyayana deals with the life of Psthvieri, a ganika, who used tantric practices for satisfying her desires. Summarising these Adhyayanas, their principal objectives could be classified as follows :1. Mal administration 20% 2. Himsa due to eating, business etc. 3. Abuse of sex 100% Further study on this basis suggests that the stories emphasise the moral of Ahimsa, Satya and possibly Brahmacarya. Incidentally, the first srutaskandha provides some glimpses into a number of social practices that are utilized in the Vipaka Sutra. If one analyses the Adhyayanas connected with state craft one finds that in the first Adhyayana, the story of Ratthakuda Ekkai is narrated. Here in the sections 20-24, the term Rathakuda is noted thirteen times. This Adhyayana directly deals with general administration. In other Adhyayanas the names of rulers are noted, but their dynastic names do not appear. This situation leads one to inquire into the question, as to why only one dynastic name, the Ratthakuda has been given this prominence ? Ratthakuda is sankritised as Rastrakuta by Abhayadeva, the earliest commentator. This 60% 20%

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102 Vipak Sutra is an administrative term denoting local chiefs, district officers and big land-lords. One of their families became the Rastrakuta rulers. Period of Commentaries, : : The answer rests on two considerations. One of them is the logical conclusion that the present text is later than its reference in the Sthananga Sutra. The second consideration is based on the available commentaries. Significantly, the commentaries on Anga texts are Niryukti, Bhasya, Curni, and tika, and commentaries in different modern languages. These also form a chronological order. The earliest commentary available for the Vipaka-Sutra is that of Abhayadeva of the 11th/12th centuries A.D. If one relies on this piece of evidence, the chronological position of the Vipaka text lies between the Sthananga text and 11th/12th centuries A.D. The date of sthananga also requires to be closely examined, but if one relies on the tradition of Valabhi Vacana, its date is prior to the 8th century A.D. Thus the Vipaka text of the present day would be between the Sthananga and Abhayadeva. It is therefore, reasobale to arrive at a time gap of circa 8th to 11th century A.D. for the present text. This is a time span of about four hundred years. Can it be reduced ? Is there any other evidence to support the conclusion ? Comparision of other data : The answer lies in the study of socio-political situation of this period. Interestingly, this period of 8th and succeeding centuries is marked by the disappearance of older states and emergence of the new powers of the Gurjaras, Palas, Rastrakutas and Cholas in differnt parts of India. In Western India, Valabhi, where the Jain Agama texts were committed to writing was destroyed by the Arabs. Its fall as a capital of the Maitrakas led to the migration of the Jains, The conquerors of Valabhi were defeated by Avanijanasraya Pulakesiraja near Navasari in south Gujarat. These Calukya rulers were defeated by the Rastrakutas, who were powerful in Maharastra, Gujarat and Karnatak in the period of 8th-10th centuries.

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R. N. Mehta 103 The power of Rastrakutas was responsible for stability and patrouage to learning. Their copper-plates refer to Siva, Visnu, Buddha and Jaing. Rulers like Amoghavarsa I and Indra IV were attracted to Jainism. These are interesting aspects of the socio-political situation that are noted in Harivamsa purana of Jinesena. The work was completed in saka 705 when Srivallabha, the son of Indra was ruling in the south. In this situation the period suggested by the analysis of chronological aspects seems to be favourable for literary activities. The references of the first Adhyayana of the Vipakasutra require some consideration. It has been already noted that the first Adhyayana deals with the life of Ekkai who was a savant of a ruler Dhanavayi. Ekkai was ruling over 500 villages of Vijayavardhana Kheda. It is seen that no Rastrakuta ruler is known as Dhanavayi. However Dhanavayi is the Prakrit form of Dhanapati which could give a sense of Srivallabha. Such use of synonyms is a well known literary device. This is an epithet of Govinda as could be seen from the Torakhade grant where the Rastrakuta ruler Govindaraa is noted as "Srivallabha Narendra" in saka 735=812 A.D. The sanjan plates of Amoghavarsa of Saka 793=871 A,D. also note him as "Srivallabha Narendradeva". From these epithets of these rulers it is clear that the name Dhanavayi of the ruler is possibly the use of an epithet of the Rastrakuta rulers. The practice of giving numbers to the areas is also very common in this period, as could be noted in Siharakhi Dvadasa, Ankottaka Caturasiti etc. The notice of Rathakuda for 13 times in the Vipaka Sutra also indicates the intention of the editor of the text. Thus even though Rathakuda is a general term for local officers, it is highly probable that it was used in the story during the Rastrakuta period. Conclusions : Thus the references in thic. Arga texts, the conditions of the commentaries and the prevailing conditions of Indian socio-political situation leads one to the following conclusions :3. The notice in the Sthanariga indicates the existence of Vipaka text of ten Adhyayanas only. If the story of Mrgaputra as

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104 Vipak Sutra noted in the present text be found in the same form as it is today then it will indicate the chronology of Sthananga also. Samavayanga is later than Sthananga and it is either contemporary to the present text of Vipaka or of a little later date. Interestingly a comparision of the description of Mrgaputra wtth that of Guptika of Avadana satakam suggests a close similarity not only of descriptions but also of the moral of the story. Avadana story is comparatively simple. 2. The present Vipaka sutra is a later text. When it was reedited the order of the Adhyayanas was changed and second srutask andha was added. 3. This change seems to have occured during the period of the Rastrakutas in the 8th 10th centuries A.D. If one considers. the inclinations of Amoghavarsa it is possible that this change took place in the later part of 9th century A.D. 4. The 9th and 10th Adhyayanas where the future lives of Deva datta and Anju are noted, it is clearly indicated that they were born as males before emancipation. This is a clear reference to the Digambara practice, that has infiltered in the Svetambara. text. The present text of the Vipakasutra was completed latest by the 10th century A.D. so that it was available to Abhayadeva. for commenting Fresh study of this and other Anga texts is essential for clearing cultural and chronological situation. Such a study wiil help in understanding the literary activities. in better light. References 1. Madhukar Muni (Ed.) Vipaka Sutra, also Vipakasutra of Sriman Mukti Kamal Jain Mohanmala, Vadodara, vol 38, samvat 1993 = 1937 A.D. 2. Mohanlal Mehta Jain Sahitya Ka Brhad Itibasa, vol. III 3. A. S. Altekar, Rastrakutas and Their Times. 4. R. C. Majmudar etc. Age of Imperial Kanauj. 5. Acarya G. V. Gujarat Na Aitihasik Lekha. vol II Epigraphia Indica, vol III, p. 53 Epigraphia Indica. vol. XVIII, p. 235 8. P. L. Vaidya (ed.) Avadana Satakam, p. 247 ff. 1icht Roforon

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rAjapanIyasUtramAM nATyatattva . jAgRti paMDayA, amadAvAda tyAga, vairAgya ane adhyAtmane prAdhAnya ApatA jainadharmamAM saMgIta tathA nRtyanI jema nATaka paNa AgavuM sthAna dharAve che. nATyavidhi e bhaktiganuM sarvottama aMga heI, bhaktinA zreSTha prakArarUpa nATaka pUjAmAM paNa sthAna pAmyuM hatuM. A nATaka pUjAmAM saMgItanA sAja sAthe bhAvavAhI nRtya karAtuM. eTale ke, nRtyanA pAMca prakAro paikI eka e nATaka-ema kahI zakAya. AvAM nATaka jAhera vyAkhyAnanA sthaLe bhajavAtAM hoya che, je bedhapradhAna hovAnI sAthe dharmane paNa puSTi ApanArAM hovAthI jainadharmamAM mahatvapUrNa sthAna pAme che. jaina sAhityanA prAcInamAM prAcIna graMtha te Agama A AgamagraMthamAM paNa nATyatatvanuM nirUpaNa prApta thAya che. jema ke-jaina AgamanA bIjA mahatvapUrNa upAMga - "rAjapranIyasUtra-mAM sUryAbhadeve mahAvIrasvAmI samakSa 32 prakAranAM nATaka karI batAvyAnuM jaNAvyuM che. "vivAhapatti nAmanA pAMcamA aMgamAM, IzAna Indrane adhikAra varNavatAM-deva rAyaqLarU vAva Dhiva reii kAva- e ullekha che, jena AgamanA dasamA upAMga -'puphiyA" -mAM sUryAbhadevanI jema caMdra nAme Indra, sUrya, zukra, bahuputrikA devI, pUrNabhadra, maNibhadra, datta, ziva, bala, ane anAdata (anAya) vageree mahAvIra svAmI samakSa nATyavidhi batAvyAne ullekha che. anya AgamAM paNa aneka sthaLe nAvidhi aMge ullekha maLe che. jema ke, "uttarAdhyayana'nI vRtti anusAra- jyAre brahmadatta cakravatI pada para beThe te tenI sAme eka naTe madhukarI gIta nAmanI nATyavidhi pradarzita karI, (uttarAdhyayana TIkA13. pR 196) tathA, saudharmaindranI sAme sudharmA sabhAmAM "saudAminI nATaka karavAno paNa ullekha che. (uttarAdhyayana TIkA-18 pR. 240 a.) vaLI, jIvAbhigamamAM vijayadevane adhikAra vaNavatAM, (sUtra - 141) keTalIka nATyavidhine ulekha che. A nATyavidhie "rAja prazanIyasUtramAM 8. Seminar on Jain Agama

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106 rAja prazanIyasUtramAM nATyatattva AvatI nATyavidhiothI judI nathI. te barAja pranIyamAMnI 22 thI 31 sudhInI nAvidhio che. jIvAbhigamanI TIkAmAM malayagirie "rAjaprazanIya gata 32 nATyavidhione saMpUrNa havAle Ape che. pa ahI ApaNe prayatna A "rAjaprazanIyasUtramAMnI 32 nATyavidhio spaSTa karavAnuM che. tathA bharatanA nATyazAstra ke anya nATyazAstrIya graMthamAM te aMgenA nidezo prApta thAya che ke kema te cakAsavAne che. have ApaNe te dareka nATyavidhi kramazaH vicArIzuM. (1) sau prathama svastika, zrIvatsa, nandAvata, vardhamAnaka, bhadrAsana, kalaza, masya, darpaNa-ne divya abhinaya darzAve che. - De. rAghavananA mate (pR. 573) svastika vagere AkRtimAM gaThavAIne karAtuM nRtya te svastika vagere nAme oLakhAtuM haze. athavA te nartaka te prakAranI mudrAone abhinaya karate haze. | svastika vagere AkAramAM goThavAI nRtya karAyuM haze, tevI saMbhAvanA zrI kApaDiyAe (pR pa7) paNa vyakta karI che. (a) svastika : | nATyazAstrIya graMthamAM ziramArasamA bharatanA "nAyazAstra' (nA.zA)mAM "svastikane ulekha maLe che. sau prathama "nA. zA. 437 AmAM karaNanA prakAra tarIke tene ullekha che tathA kaleka-75/76mAM tenuM lakSaNa ApyuM che. te A pramANe cheH hastAbhyAmatha pAdAbhyAM bhavataH svastiko yadA / / tatsvastikamiti prokta karaNa karaNArthibhiH / -(nA. zA. -75 B 76A) arthAtuM, be hAtha vaDe ne be paga vaDe jyAre svastika AkAra bane che, tene "karaNanI IcchAvALAo vaDe "svastika nAme karaNa kahevAyuM che. nA. zA. adhyAya-9mAM saMyuta hastanA tera abhinaye gaNAvatAM, cethA abhinaya tarIke vastako ullekha che, jenI dha zrI kApaDiyAe (pR. 60) paNa lIdhI che. jema ke--

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DA. jAgRti paDyA maNibandhanavinyastAvarAlau strIprayojitaiau / uttAna vAmapArzvasthI svastikaH parikIrtitaH // (nA, zA.--9, 135) arthAt, maNidha para geAThavelA, strI vaDe pratyeAjita, vakra, phelAyelA ane DAbA paDakhA para rahelA (be hAtha) svastika' kahevAya che. tathA, tAveva maNibandhAnte svastikA kRtisa Msthitau 1 svastikAviti vikhyAtau vicyutau viprakIrNa kau // --(nA. zA. 9188) arthAt, te ja e hAthane maNibaMdha AgaLa svastika AkAramAM rAkhavAmAM Ave te tene svastika' nAme oLakhavAmAM Ave che, ane (maNiba'dhathI) vidyuta karAtAM, te viprakIrNAMka kahevAya che. 107 (ba) nadhAvata : 'nantrAva'nuM prAkRtarUpa 'nadiyAvatta' thAya che. te nAmanI mAchalIne ullekha 'anuttaranikAyaTamAM maLe che . (DikazanarI epha pAli preApara nemsannA. 2. pR. 29) (ka) vardhamAnaka : nA. zA. nA, ceAthA adhyAyamAM (4. 14 B) jaNAvyA pramANe, vadhu mAnaka vagerenA yAgathI pUraga ~'citra' nAme oLakhAya che. 'rAjapraznIya'TIkAmAM ----citra' nAma phLi nAziSar evA ullekha che. tyAra bAda, nRttanI pratyeAgavidhi varNavatAM, tenA ullekha Ave che. jema ke -- kalAnAM vRddhimAsAdya hyakSarANAM ca vardhanAt / yasya vardhanAccApi vardhamAnamucyate // --(nA. zA. 4272 B-273 A) arthAt, kalAonA azeAnI athavA zilpa = kAlanI vRddhi (athavA gItAmAM gAnanI zailI, vAghomAM vAdananI ane nRtyamAM nananI zailIne 'kalA' kahe che, tenA azeAnI vRddhi) karIne, akSAnA vistAra karIne tathA gAyana, vAdana ane nananI kriyAomAM sAmya (yaH sAmyam kRti

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108 rAjapranIyasUtramAM nAsUyata mamaH ) athavA kevaLa gAvAmAM samaya tathA kriyAonI samAna gati (raH rAta) vadhAravAthI gItanuM nAma "vardhamAnaka kahevAya che. nA. zA. nA AdhyAya-5 mAM pUrvaraMganA aga--gItaka-ne varNavatAM, vardhamAnane ullekha maLe che. tyAM kahyuM che ke, vardhamAnamathApIha tANDava yatra yujyate / / -(nA. zA.-5. 13) eTale ke, tAMDava jyAre prajAya che, tyAre tyAM paNa "vardhamAnaka' hoya che. nA. zA.-adhyAya-9 mAM saMyata hastanA 13 mA abhinaya tarIke teno ullekha che, jenI neMdha zrI kApaDiyAe (pR. 6) lIdhI che. jema ke, mukulastu yadA hastaH kapitthapariveSTitaH / vardhamAnaH sa vijJeyaH karma cAsya nibodhata / / -(nA. zA.-9158) arthAt , jyAre jaDelA kaLI jevA AkAramAM rahelA hAthane kapitha ( hAtha ane AMgaLIonI eka khAsa sthiti) vaDe pariveSTita karavAmAM Ave tene "vadhamAna" kahe che, tenuM karma have samaje. tyAra bAda, nA. zA-adhyAya-31mAM AsArita vidhi sAthe vardhamAnaka vidhine ullekha che. jema ke, AsAritAnAM sa yogo varSa mAnakamucyate / utpatti lakSaNa' cAsya gadato me nibodhata // (nA. zA. 31. 69) arthAt AsArita sAthenA saMyogane vardhamAnaka kahe che. tenAM utpatti ne lakSaNa kahetA mane sAMbhaLe. vaLI, vardhamAnamidaM dRSTaM piNDIbandhairvi bhUSitam // (nA. zA.- 3172 B) eTale ke, piMDIbaMdha (= geLa cakrAkAra racanA) vaDe vibhUSita te vardhamAnaka jaNAya che. tathA

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DaoN. jAgRti pa'DayA vRttidakSiNacitreSu mArgeSu viniyojitam / dvividhaM vardhamAna syAt svapramANavinirmitam // atAla' ca satA N ca vardhamAna dvidhA smRtam / --(nA. zA. 3175, 76 A) arthAt, vRtti, dakSiNa ane citra e traNa mArgAmAM prayeAjAtu' ane peAtAnA pramANathI jenu' nirmANa thAya che tevu vamAna tAla vagaranu ane tAlasahita ema e prakAranu che. - nA. zA.nA 31mA adhyAyamAM leAka 69 thI 105 sudhI vadha mAnaka vidhinuM vistArathI varNana maLe che. 109 - zAradAtanayanA 'bhAvaprakAza' (bhA. pra.)mAM paNa pUra'ganA 20 mA a'ga tarIke vadha mAnakanA ullekha che. (a. 7, pR. 282) tenu lakSaNa AsAritAdi vA gItaM nRttaM vAdyamathApi vA / vardhate'bhinayo vA syAt sa bhavedvardhamAnakaH // --(bhA. pra. a. 7, pR. 289) arthAt, AsAta vagere gIta, nRtya, vAdya ke abhinayanI je vRddhi kare che te vadhu mAnaka' kahevAya che. 'mahAbhArata'mAM A 'svastika', 'nandAvata' ne 'vadhamAna'nA ullekha maLe che. jema ke svastikAn vardhamAnAMzca nandyAvarttAzca kAJcanAn / mAlya ca jalakuMbhAMzca jvalitaM ca hutAzanam // 7 arthAt, sAthiyA, koDiyAM, suvarNanAM saMpuTa vagere aghyapAtrA, mALA, jaLabharyAM kaLazA, prajavalita agni (vagere maMgala padArthA joine tathA sparIne yudhiSThira bahAra gayA). zrI kApaDiyAnA '...jaina ullekhA.' (pR. 56 uparanI pA. TI. 3 upara) tathA rAja.nI prastAvanA (pR. 25, pA. TI. 67)mAM A aMgenI noMdha che, paraMtu, vAstavamAM 'mahAbhArata'mAM svastika, vardhAmAna, nandAva vagere maMgala cihna-AkRtie aMgenA saMdarbho che, jene nATyividha sAthe keI nisakhata hAya tema jaNAtu nathI.

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110 rAja prazanIyasUtramAM nATyatatva (Da) bhadrAsana : nA. zA.mAM AsArita prakAranA praganirUpaNuprasaMge piDIbaMdhanI racanA karavA aMge jaNAvyuM che ke, piMDInI utpatti be rIte thAya cheyaMtra ane bhadrAsana. piNDInAM dvividhA yoniryantra bhadrAsana tathA / / -(nA. zA. - 4. 292 B) A rIte, svastika, nandAvata, vardhamAna ne bhadrAsana e cAra prakAra aMgenI mAhitI nATyazAstrI tema ja anya graMtho dvArA prApta thaI zakI che. paraMtu bAkInA cAra-zrIvatsa, kalaza, masya, ne darpaNa-aMge spaSTatA thaI zakatI nathI. paraMtu A ATha maMgalakama aMgenI noMdha rAjapranIyasUtramAM ja agAu sUryAbhadevanA vimAnavarNanaprasaMge prApta thAya che. tyAM varNavyA pramANe-sUryAbhadevanA divya yAna-vimAnanI racanA karatAM, traNa dizAmAM traNa sopAna 5kta-tathA tenI AgaLanA bhAgamAM teraNa bAMdhyAM hatAM, jenA uparanA bhAgamAM svastika vagere ATha mAMgalikanI racanA karI hatI. vaLI, divyayAnanuM nirmANa thaI jatAM, saMteSa pAmela sUryAbhadeva tene vize ArUDha thayA te pachI devadevIo vagere paNa caDhayA. tyAra bAda anukrame ATha maMgaladravya temanI sAme AvyA. A prathama nATyavidhi aMge-"jabUdvIpaprApti TIkA-(pa, pR. 414)mAM kahyuM che ke, bhAratanA nA. zA.mAM svastikane caturthI tathA vardhamAnakane 13muM nA kahela che. temAM, nA. zA.mAM ule khela AMgika abhinaya dvArA nATaka karanArA svastika Adi ATha maMgalene AkAra banAvIne UbhA thatA ane pachI hAtha vagere dvArA te AkAra darzAvatA ane vAcika abhinaya dvArA maMgala zabdanuM uccAraNa karatA, jethI dazakanA hRdayamAM te maMgala prati ratibhAva jAge. (2) Avata', pratyAvarta, zreNi, praNi, svastika, sauvastika, puSyamANava, vardhamAnaka, masyAMDaka, makaraDaka, jAra, mAra, puSpAvalI, padmapatra, sAgarataraMga, vasaMtalatA, paghalatAnA citrane abhinaya. (a) Avata-pratyAvata : nA. zA.nA cothA adhyAyamAM nirUpAyela 108 karaNa paikI 59muM karaNa che- AvatI. tenuM lakSaNa che

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111 De. jAgRti paMDayA prasArya kuJcita pAda punarAvartayet drutam / / prayogavazagau hastau tadAvartamudAhRtam / -(nA. zA.-4. 119 B, 120 A) arthAt, vAMkA vALelA pagane bAjumAM phelAvIne jhaDapathI ghumAvI le (= sIdho kare) (ane e ja rIte) be hAthane prayAga anusAra (vAMkA vALIne sIdhA pheravI le) tene "AvatI kahe che. vaLI, nA. zA. mAM bhauma maMDala varNavatAM paNa, "AvIne ullekha che. jema ke Adyo bhramarakazcaiva trikaJca parivartayet / / pRSThApasI vAmazcetyAvarte maNDale bhavet // - nA. zA.-11para) eTale ke, jamaNA pagane bhramararUpa karI trikanuM parivartana karavuM joIe. tyAra bAda DAbA pagane pRSThApasapIrUpa kare tene "Avata' maMDala kahe che. jabUdIpa prajJapti (5-pR. 414) pramANebhrmd bhramarikAdAnairnartanam AvartaH tadviparItaH pratyAvartaH / 10 arthAt bhramaNa karatI bhamarInI gati jevuM nartana te "Ava che. tenAthI viparIta te "pratyAvata" che. nA. zA. mAM je ke, pratyAvartano ullekha nathI. TIkAkAra malayagiri (pR. 31 A) anusAra-eka Avartana pratyabhimukha Avata te pratyAvata che. 11 (ba) zreNi-prazreNiH 1 TIkAkAra malayagiri pramANe-zreNi eTale te prakAranA biMdunA samUhanI paMkti tathA zreNimAMthI nIkaLelI anya zreNi te prazreNi.12 (ka) svastika ne vadhamAnaka e be prakAra prathama nATyavidhimAM AvI ja gayA che. (3) sauvastika aMge mAhitI nathI. pA. sa. ma. mAM (pR. 1175) tene artha "svastika ema darzAvela che. tethI tene pRthak ulekha kayA hetusara karAye haze te aMge zrI kApaDiyA e prazna uThAvyo che.

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112 rAjapranIyasUtramAM nATrayatava (I) puSyamANavamAM puSya ane mANavane be bhinna prakAra na gaNatAM, puSyamANava" evo eka ja prakAra mAnya che. (malayagirinI TIkA-pR. 31 A) 4 paraMtu tenI samajUtI tyAM ApI nathI. (I) De. rAghavananA jaNAvyA pramANe (pR. 573)-Avata vagere paikIvasaMtalatA, paghalatA vagere kaIka aze bharatanA piMDInRtyane maLatI Ave che. paraMtu mANuvaka, masyAMDa, makarAMDa ne jAra, mAra aspaSTa ja rahe che. (6) jAra-mAra viSe jIvAjIvAbhigama TakAmAM (pR. 189) kahyuM chenAramAti-kSatrita sabhya makSiDhinai rohita ! arthAt, jAra mAraNarUpa vizeSa lakSaNe maNilakSaNa dvArA barAbara samajAya tema che. temane leka (vyavahAra)mAMthI jANavAnAM che. (3) sUryAbhadevanA vimAnanI aMdara karAyela eka samatala bhUmibhAga aneka prakAranA maNiothI suzobhita hatuM. A maNio mATe AvatathI paghalatA paikI ghaNAMkharAM nAma prayojAyAM che. (sU. 15, pR. 30 a) 6 (3) IhAmRga, vRSabha, gheDa, nara, magara, pakSI, sarpa, kinnara, ruru, zarabha, camara, kuMjara, vanalatA, padmalatAnA citrono abhinaya. (a) A nAmane ulekha "rAjaprazanIyasUtramAM ja agAu-vimAnanI racanApra saMge-prApta thAya che. tyAM jaNAvyA pramANe-vimAnamAM TheraThera, tenI ramaNIyatAne arthe IhAmRga vagerenAM citra citrita karyA hatAM. vimAnane bhUmibhAga vividha prakAranAM maNiethI jaDele ne suMdara hatuM, jemAM uparanirdiSTa citro hatAM. tathA, bhUmi bhAga madhye racela maNipIThikA paranA siMhAsana upara paNa te citro hatAM. (ba) Do. rAghavananA mate (pR. 573), A nAvidhimAM prANIonI kriyAnI abhivyakti jaNAya che. teo vadhumAM jaNAve che ke, abhinavagupta anusAra, keTalAMka uparUpakamAM A nirUpaNa prApta thAya che. (ka) nA. zA. mAM saMyuta hastanA abhinaya varNavatAM, "makarano ullekha che. jema ke - patAko tu yadA hastAvU GguSThAvadhomukhau / uparyupari vinyastau tadA sa makaraH karaH / / - (nA. zA. 9. 152)

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113 De, jAgRti paMDayA ' arthAt, uparanI bAju rahela aMguThAvALA ane adhamukha patAkAvALA hAtha jyAre upara upara mUkavAmAM Ave tyAre makara' nAme hastAbhinaya bane che. jo ke, vANubhUSaNazrI ratanamunijI18e AgaLanI nATyavidhinA makarAMDakanA saMdarbhamAM, nA. zA. gata makaranI neMdha lIdhI che. ahI paNa, kuMjara' mATe nA. zA. nA gajadatano saMdarbha Apyo che. gajadata e saMyuta hastano eka abhinayaprakAra che. paraMtu makarAMDaka ne makara tathA kuMjara ne gAjadUtanuM sAmya vicAravuM yaMgya jaNAtuM nathI. jo ke, nA. zA.gata makara ne gajadUtane meghama ullekha zrI kApaDiyA (pR. 60) paNa Ape che. (4) ekatavaka, dvidhAtevarka, ekatazcakavAla, dvidhAcakravAla, cakAI, cakravAlane abhinaya, A vartuLAkAre karAtuM nRtya jaNAya che. jabUdvIpa prajJapti TakA (pa. pR. 414)mAM tene samajAvatAM ekatevaka- naTAnAM ekasyAM dizi dhanurAkArazreNyA nartanam / dvidhAtevaka- dvayoH parasparAbhimukhAdRzoH dhanurAkArazreNyA nartanam / ekatazcakavAla : ekasyAM dizi naTAnAM maNDalAkAreNa nartanam / / arthAt, naTonuM eka ja dizAmAM dhanuSya AkAre nartana te ekateva; ekabIjA sAme daSTi karatA be naTonuM dhanuSpAkAre nartana te dvidhAtAvake ane eka ja dizAmAM naTanuM maMDala AkAre nartana te ekatazcakravAla. ahI be pATha maLe che. uparanidiSTa pAThathI bhinna anya pAThanI nedha rAja. (pR. 53 uparanI pA. TI.) mAM lIdhI che. pA. TI. mAM Apela pATha anusAra-ekato khaha (= eka tarapha gaganamaMDalAkRti) tathA dvidhAte khaha (= be bAju gaganamaMDalAkRti) - eTalI vigata vizeSa che. A pATha zrI kApaDiyAe (pR. 58) paNa svIkAryo che. paraMtu "aha" dvArA zuM abhipreta che, te aMge temaNe spaSTatA karI nathI,

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114 rAjapraznIyasUtramAM nATyatatva ahI neMdhanIya vigata e che ke rAjAnI prastAvanAmAM A nATyavidhi nirUpatAM dvighAtevakane ullekha che paraMtu mULamAM dvidhAtevakane ullekha rahI javA pAmyuM che, je kadAca chApabhUla hoI zake, "rAjapraznIyasUtra - (malayagirinI vRtti sahita)mAM paNa vadhu juo vuduM" - eTalI ja vigata pATha phera rUpe kausamAM ApI che, anya vigata te spaSTa ulikhita che ja 20 - Do. rAghavananA mate (pR. 573) caka, cakravAla, dvidhA akavAla ane ardhacakavAlamAM vartuLAkAra gati jaNAya che. (5) caMdrAvalikA pravibhakti, sUryAvalikA pravibhakti, valayAvalikA pravibhakita, haMsAvalikA pravibhakti, ekAvalikA pravibhakti, tArAvalikA pravibhakti, muktAvalikA pravibhakti, kanakAvalikA pravibhakti, ane ratnAvalikA pravibhaktine abhinaya. jabUdvIpa prajJapti TIkAra mAM kahyuM che ke- (5-pR. 414) candrANAM AvaliH zreNiH tasyAH pravibhaktiHvicchittiracanA vizeSastadabhinayAtmakam / arthAt aneka caMdranI Avali arthAt hAramALA. tenI pravibhakti arthAt zebhAnI racanAvizeSanA abhinayarU5. e ja rIte, sUrya, valaya, haMsa vagere viSe paNa samajavuM. nA. zA. mAM asaMyuta hastanA prakAra tarIke hasavaka ne haMsapakSane ullekha che. jema ke tarjanImadhyamAGguSThAstretAgnisthA nirantarAH / bhaveyurhasavaktrasya zeSa dve samprasArite / / samAH prasAritAstisrastathA covI kanIyasI / aguSThaH kuJcitasyaiva hasapakSa iti smRtaH / -(nA. zA. 9 104, 106) arthAt, tajanI, madhyamA ne aMguThe - e traNa tretAgninI jema joDAyelA rahe ane bAkInI be AMgaLIo) - anAmikA tathA kaniSThikA AMgaLIphelAyelI rahe tyAM haMsavakatra bane che.

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DA. jAgRti paDayA tathA, tanI, madhyamA ne anAmikA e traNa AMgaLI ekasarakhI rIte phelAyelI hAya ne kaniSThikA UMcI UThelI hAya tathA aMguThA vAMke rahe te haMsapakSa nAme hastAbhinaya che. hu'sAvalikane hu...satraka ne 'sapakSa sAthe ekarUpa mAnI zakAya ke kema te eka prazna che. paratu vANIbhUSaNu zrI ratanamunie 3 A age noMdha lIdhI che. (6) caMdrodgamanadana ne sUryaMdagamanadanane abhinaya (7) ca`drAgamadana ne sUyaMgamadananA aminaya (8) caMdrAvaraNadarzIna ne sUryAvaraNadarzananA abhinaya (9) caMdrAstadana ne sUryAstadananA abhinaya (10) cadrama`Dala, sUrya ma`Dala, nAgama`Dala, yakSama`Dala, bhUtamaMDala, rAkSasamaDala, gadhava ma`DalanA bhAveAnA abhinaya. 115 ahI, 6 thI 9 e cAra prakAranI nATyavidhimAM caMdra tathA sUnA udayathI mAMDIne asta sudhInI temanI sthiti - grahaNasuddhAM aMgenA abhinaya che, jyAre 10mI nATya vidhimAM cadra, sUrya vagerenA maDalAkAra abhinaya jaNAya che. nA. zA.nA 11mA adhyAyamAM AkAzagama`Dala ane bhaumama'Dela e be prakAra nIce dasa dasa ema kula 20 prakAranA maMDalanuM varNana che.24 para`tu uparina jI maDalathI te bhinna che. jo ke, vANIbhUSaNa zrIratanamuniepa nA. zA.mAM gAMdhava ma`Dala hAvA agenI noMdha ApI che kharI, -- (11) pravila smita abhinaya AmAM vRSabha ne siMha tathA gheDA ane hAthInI lalita gatine abhinaya. Do. rAghavana (pR. 573) jaNAve che tema, trIjI nAiivadhanI jema A paNa prANIone lagatA abhinaya che. phera eTale ke, ahI' prANIonI gati mada, madhyama ne druta e traNa prakAre varNavI che. nA. zA.nA cAthA adhyAyamAM 108 karaNu nirUpatAM 68mA karaNa tarIke gajakItika, 89mA karaNarUpe sihavikrIDita tathA 104 mA karaNa tarIke vRSabhakrIDitanuM' nirUpaNa che. jo ke, temanI sAthe A abhinayaprakArane mUkI zakAya ke kema? te vicAravu` rahyuM.

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116 rAjapanIyasUtramAM nATyatatva e ja rIte adhyAya-15 mAM matebhalalita (gajavilasita) (155), vRSabhaceSTita (15-104), vilaMbita gati (15-114), tathA azvalalita (15137) vagere denuM nirUpaNa che, jemAM zAbdika sAmyathI vizeSa kaMI ja vicArI zakAya nahIM. (12) sAgara ane nAgaranA AkArene abhinaya (13) naMdA ne caMpAne abhinaya (14) bhasyAMDa, makarAMDa, jAra ane mAranI AkRtione abhinaya. dvitIya nATyavidhimAM A AvI ja jAya che, jenI neMdha che. rAghavane (pR. 573) lIdhI che ane jaNAvyuM che ke, te bahu spaSTa thatuM nathI. (15) thI (19) anukrame ka, ca, ra, ta ne 5 varganA varNonI AkRtione abhinaya. ahI pacI sa akSarane ja ullekha che, svarene ke ya, ra, la, va, za, Sa, sa, ha, kSa ne jJa nA abhinayano nirdeza nathI. A vigata prati zrI kApaDiyAe paNa dhyAna doryuM che. (20) azeka, Amra, jAbU, kezabanA pallavenA abhinaya (21) padha, nAga, azeka, caMpaka, Amra, vana, vAsaMtI, kuMda, atimuktaka ane zyAmalatAno abhinaya. (22) tanA, nA. zA. adhyAya 12 mAM dUta nAme laya ane kutA nAmanI gati yAne cAlane ulekha che. 27 sthita madhyaM druta caiva samavekSya layatrayam / yathAprakRtinATyajJo gatimevaM prayojayet // (nA. zA. - 12:12) arthAta, sthira, madhya ne ta e traNa prakAranA layane barAbara jANIne nATyavide pAtrone anurUpa gatine praga kara joIe. tathA drutA gatizca pracurAdhamAnA / lapa sattvavazena yojyam // -(nA. zA. -12-1)

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Do. jAgRti paMDayA 17 arthAt, (uttama pAtranI gati daurya ane sthauryavALI, madhyama pAtronI gati madhyama hoya che, ane adhamasAdhAraNa pAtranI dratA gati che. sarva pramANe eTale ke, pAtronI cittavRtti pramANe sthira, madhya ne kutarUpa trividha layane praga kara joIe. (23) vilaMbita nATya. (24) kutavilakhita nATya (25) aMcita. nA.zA. anusAra 108 karaNa paikI 23 muM karaNa aMcita che. temAM pagane svastika AkAramAM rakhAya che. jamaNA hAthane kaTihasta tathA DAbA hAthane vyAvRtta ne parivRtta karI nAka pAse aMcita karavAthI te mudrA bane che. 28 vyAvRttaparivRttastu sa eva tu karo yadA // aJcito nAsikAne tu tadaJcitamudAhRtam / - (nA. zA. -4. 83 5, 84 A) eTale ke, te ja hAtha (ardhasvastika karaNanI avasthAmAM karihasta mudrAvALe hAtha) jyAre kramazaH vyAvRtta tathA parivRtta rAkhavAmAM Ave ne pachI tene nAsikAnA agrabhAga tarapha namAvavAmAM Ave, tene "aMcita karaNa kahe che. vaLI, nA. zA. - adhyAya-8 mAM, mastakanA tera abhinaye gaNAvatAM, AThamA abhinaya tarIke "aMcitano ullekha che. 28 ( 8. 17 ) tenuM lakSaNa che kiJcit pAvanatagrIvaM ziro vijJeyamaJcitam / vyAdhite mUrcchite matte sacinte duHkhite bhavet // - (nA. zA. - 830) arthAtuM, jemAM Dokane bAju para saheja namAvavAmAM Ave te mastaka ne acita kahe che. tene abhinaya vyAdhiyukta, mUchita, matta ane ciMtAmAM rahelI vyaktine laIne thAya che. ahIM, "kSattei Tu vite mata' ne sthAne "vittAvAM hanughALama' e pATha paNa che. tadanusAra, ciMtAtura vyakti hAtha para dADhI TekavI mAthuM nIcuM rAkhe te mudrA "aMcita che. 30

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118 rAjapraznIyasUtramAM nATyatatva tathA, nA.zA.-adhyAya-9 mAM, upAMgAbhinayanA nirUpaNaprasaMge, paganA cha abhinaye gaNAvatAM, aMcitane ullekha maLe che. jema ke pArNiyasyAJcitA bhUmau pAdamagratalaM tathA / aGgulyazcAJcitAH sarvAH sa pAdastvaJcitaH smRtaH / / - (nA. zA.- 9. 2 76) eTale ke, je paganI eDI bhUmi para rAkhI hoya ane taLiyuM AgaLa uThAveluM hoya ane badhI AMgaLIo aMcita eTale phelAvelI hoya te paga aMcita kahevAya che. zrI kApaDiyA (pR. 61) jaNAve che, te pramANe-nA. zA-adhyAya-8 mAM bhavAnA eka abhinayane aMcita kahyo che jyAre adhyAya-9 mAM daMDanA eka abhinayane nirdeza che. paraMtu, A saMdarbhenI kaDI hAtha lAgI nathI. (26) bhita. A bahu spaSTa thatuM nathI. paraMtu zrI kApaDiyA (pR. 23) nA mate - akSara ane gholanAnA svaravizeSamAM saMcaraNa karato svara jANe nAcate hoya tema jaNAtAM te ribhita kahevAya che. (27) acitaribhita. acita ne zikSitanuM mizraNa te aMcitarimita hovA saMbhava che. (28) ArabhaTa. zrI kApaDiyA (pR. 61) tathA De. rAghavana (pR. 573) anusAra, Ane maLatI AvatI AraTI vRttine ulekha nA.zA. mAM maLe che. 32 ApTenI DikSanarI (pR. 226)mAM garama pada nIce artha Ape che ke, "mAyA, IndrajALa, saMgrAma, krodha, uddabrAMta vagere ceSTAothI yukata tathA vadhabaMdhana AdithI uddhata nATayavRtti ArabhaTI che." mAyendrajAlasaMgrAmakrodhodbhrAntAdiceSTitaiH / saMyuktA vadhabandhAdyairuddhatArabhaTI matA // 33 (29) bhala ke bhasala. bhramaranuM prAkRta "bhasala thAya che. 34

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119 De jAgRti paMDyA tA. zA. mAM bhramara3pa e 14 muM aMgahAra che. jema ke kRtvA nUpurapAdaM tu tathAkSiptakameva ca / / paricchinna ca kartavya sUcIpAdaM tava ca / nitamba karihasta cApyuromaNDalakaM tathA // kaTicchinna tatazcaiva bhramaraH sa tu saMjJitaH / . -(nA. zA.-4. 204B - 206 A) arthAtu, na purapAda ane AkSiptaka karIne pachI parichinna, sUcIpAda, nitaMba, karihasta, uromaMDalaka ane kaTichina karaNa karavA joIe ( A prakriyAthI je aMgahAra thAya che) tene bhramara kahe che. bhramaraka nAme eka karaNa paNa che. jema ketriksy valanAccaiva jJeyaM bhramarakaM tu tat / - (nA. zA. - 499) eTale ke, trikane cAre tarapha (bhamarInA bhramaNanI jema) ghumAvavAmAM Ave tene bhramaraka karaNa kahe che. bhramara e eka prakArane hastAbhinaya che.36 asaMyuta hastanA abhinayaprakAranA nirUpaNa daramyAna teno ullekha che. jema ke madhyamAGguSThasandazo vakrA caiva pradezinI / Urdhvamanye prakIrNe ca dvayaGgulyau bhramare kare // - nA.zA.-9-101) arthAtuM, jemAM madhyamAM AMgaLI aMguThA sAthe AgaLathI joDAyelI hoya ne tarjanI vake hoya ane bIjI be AMgaLIo alaga alaga rIte uparanI bAju UMcI karelI hoya te "mara' nAme hastAbhinaya che. vaLI, nA.zA. nA 11 mA adhyAyamAM bhramara nAme bhauma maMDalano paNa ullekha maLe che. (114) tenuM lakSaNa che vAmaH pRSThApasapI ca dradyAt bhramarakaM tathA / sa evAspanditaH kAryastvetad bhramaramaNDalam / / -( nA. zA.-1146

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120 ja prazanIyasUtramAM nATyatatva eTale ke, DAbA hAthane pRSThApasapI (= pAchalI bAju jate) ane jamaNane bhramaraka tathA Andrita karavuM joIe. Ama karavAthI te bhramaraka maMDala bane che. "sthAnAMgasUtra"3mAM cAra prakAranAM nAnuM varNana che - aMcita, ribhita, ArabhaTa ne bhisela. 38 cauvihe gaTTe paNNatte. taM jahA vaMci, fifmag, garama, miNo tyAM jaNAvyA pramANe-40 aMcita eTale aTakI aTakIne nRtya karavu ribhita eTale saMgIta sAthe nRtya karavuM ArabhaTa eTale ke te dvArA bhAvAbhivyakita karIne nRtya karavuM-ane sola eTale mUkIne tathA sUtAM sUtAM nRtya karavuM. (30) AraTabhasela. ArabhaTa ane bholanuM mizraNa te ArabhaTabhasela ema samajI rAkAya. (31) utpAta, nipAta, saMkucita, prasArita, rayAraI, bhrAMti ane saMbrAMta kriyAone lagatA abhinaya (a) prasArita nA. zA. anusAra cha zayanakama paikI trIju te prasArita che. ekaM bhujamupAdhAya saMprasAritajAnukam / sthAnaM prasAritaM nAma sukhasuptasya kArayet // -(nA. zA. 12261) arthAtuM, jemAM eka bhujAne takiyAnA rUpamAM upayoga thAya ane ghuMTaNa phelAvAyela hoya, tene "prasArita" kahe che. nirAMte sUvAnA samaye Ano prayoga kare-karAve. (ba) racAraI ne sthAne jaMbUdvIpa prAptimAM "recakacita pATha che evI noMdha zrI kApaDiyAe (pR. 60) ApI che. ArabhaTI zailIthI nAcanAra naTa maMDalAkArarUpe recaka arthAt kamara, hAtha, grIvAne mareDa ApI nRtya kare te A prakAranI nATyavidhi che.41 nA. za. mAM "cita '42 nAme aMgahAranuM varNana che.

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DaoN. jAgRti paDayA punastenaiva yogena gAtramAnamya recayet / recitaM karaNaM kAryamuromaNDalameva ca // kaTicchinnaM tu kartavyamaGgahAre tu recite / nUpuraM caraNaM kRtvA trikaM tu parivartayet // ---( nA. zA. -4.234, 235) arthAt, hAthane rUcita karIne pAzvane namAvavuM ane pArzvane Anata karI hAthane rUcita karavA. pachI pUrA zarIrane jhukAvIne hAthane recita karavA. te pachI recita urAmaDaLa ane kaTicchinna karaNA karavAM. A rIte rUcita aMgahAramAM hAthanA rUcita karaNavidhithI soMpannatA prApta thAya che. nUpura caraNa karIne (hAthane) trika madhyamAM parivatita karavA. (Ama, nU purakaraNa ane bhramaraka karaNAnuM vidhAna matAvAyuM che.) vaLI, sAta prakAranAM bhraka vidhAna paikI pAMcamu raeNcita che. ekasyA eva lalitAdutkSepAdecitaM bhraH / 121 ---(nA. zA. 8 - 123 A) eTale ke eka ja bhramaranA lalita utkrupa raicita kahevAya che. tathA adhyAya-9 mAM kahyuM che ke~~ recitau cApi vijJeyau haMsapakSI drutabhramI || prasAritottAnatalau recitAviti saMjJitau // --(nA. zA. 9194) arthAt, jhaDapathI ghumAvAtA haMsanI pAMkha jevA (phelAyelA) e hAthane paNa racita kahe che. athavA prasArita ane chatI hathelIvALA vikRta ha'sapakSa hAthane paNa racita kahe che. (32) mahAvIranA cyavana, ga`sa'haraNa, janma, abhiSeka, khAlakrIDA yauvanadazA, kAmabheAgalIlA, niSkramaNa, tapazcaraNa, jJAnaprApti, tItha pravata na ane parinirvANu sa badhI ghaTanAonA abhinaya. 32 nATavidhiomAM atima nATayavidhi ha Mmeza je te tItha'karanA pAMceya kalyANukA sahita pUbhavanI tathA atimabhavanI viziSTa ghaTanAone darzAvanAra hAya che.43 9, Seminar on Jain Agama

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rAjapranIyasUtramAM nAdnaTyatattva zrI kApaDiyA (pR. 61) jaNAve che tema, A 3ra prakAranA abhinayeA paikI keTalAka sUryadaya jevA naisagika dRzya sAthe, keTalAka pallava ane latA sAthe, keTalAka azvAdinI gati sAthe, keTalAka maoNMgala ane akSarAnI AkRti sAthe teA keTalAka mahAvIra svAmInA jIvana sAthe sa'a'dha dharAve che. 122 A 62 nATakAmAM tata ItyAdi cAra prakAranAM vAdyo, ukSipta ItyAdi caturvidha gIta, acitAdi catuvidha nRtya tathA dArbhrAntika vagere cAra prakAranA abhinayaneA prayAga thayA hatA, jenI noMdha zrI kApaDiyAe paNa (pR. 59) lIdhI che. caturvidha vAdyomAM tata ( Dhola-nagArA vagere ), vitata (vINA vagere), ghana (jhAMjha vagere) ane zruSira (zaMkha, vAMsaLI vagere) prakAranAM vAgho samAviSTa thAya che A agAu za`kha, zuMga vagere 49 jAtanAM 108 vAdyo sajaryAM evA ullekha che. paraMtu tata vagerene mULa prakAra mAnavAthI virAdha raheze nahI.. gItanA cAra prakAra darzAvyA che, te che- utthita, pAdAMta, maMda ne reAcitAvasAna. A saMbaMdhamAM malayagirisUrie patra pa6 a mAM kahyu che ke, ukSipta eTale prathamathI zarU karAtu', pAdAnta eTale pAdavRddha yAne vRddhAdi ceAthA bhAgarUpa pAdathI addha, gItanA madhyabhAgamAM mUrcchanA vagere guNAthI yukata hAvAthI maMda eTale ke ghAlanAtmaka ane yathAcita lakSaNathI yukata hAvAthI satyApita aMtavALuM te citAvasAna.44 a'cita, iibhata, ArabhaTa ne bhaseAla e cAra prakAranI nRtyavidhi agenI noMdha 29mI nATavidhi daramyAna lIdhI che. cAra abhinayAmAM krArSyAntika, prAtyatika, sAmAnyatAvinipAtanika ne atama dhyAvasAnikanA samAveza thAya che rAjapranIyasUtranA TIkAkAra zrI malayagirie peAte te nATaya ne abhinayavidhinI vyAkhyA karI nathI ane te vidhie nATayavizArada dvArA ja samajavA jaNuAvyu che. jo ke, nA. zA. mAM te AMgika, vAcika, sAttvika ne AhAya' e cAra prakAranA abhinayAnu nirUpaNa prApta thAya che. B

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DA. jAgRti paDyA 123 hemaca'drAcAryenA 'abhidhAnaci'tAmaNi' graMthamAM (kAMDa-ra, zlAka 193) jaNAvyA pramANe-gIta, nRtya ne vAgha e traNanA samudAyane mATe nATaya pada prayeAjAya che, jayAre A samudAya-prekSaNa (nATaka) mATe yeAjAya tyAre te saMgIta kahevAya che ane bharata vagerenA nATayazAstra Adi graMthAmAM darzAvelA vidhAna anusAra je nATaya hAya te tene nATadharmikA kahe che.45 A dRSTie vicArIe te sUbhadeve zrI mahAvIra svAmI samakSa je kara prakAranI nATayavidhinI rajUAta karAvaDAvI te prekSaNa mATe hAi, tene 'saMgIta' nIce mUkI zakAya. paraMtu ahIM ApaNe nAca evA medhama ullekha karIne - te saghaLI nATavidhione nATyazAstrIya graMthAnI madadathI yathAzakaya spaSTa karavAnA prayAsa karyAM che. paraMtu TIkAkAra jaNAve che te pramANe, 'nATyavidhiprAbhUta' nAme graMthanA abhAve, te pratyekanuM' sAcuM svarUpa jANI zakAtu nayI. - eva sarvatrApi vyutpattimAtra yathAyogaM paribhAvanIyaM samyaga bhAvanA tu kartuM na zakyate, yato'mISAM nATayavidhInAM samyaksvarUpapratipAdana pUrvAntargate nATayavidhiprAbhRte, taccedAnIM vyavacchinnamiti / A dizAmAM, preA. hIrAlAla kApaDiyA, DA. rAghavana tathA anya vidvAnAe je vicAro darzAvyA che, tenA AdhAra laI, je te vigatanA mULa sudhI paheAMcI ApaNe je te nATayavidhine bane teTalI vizadatAthI suspaSTa karavAnA prayAsa ahIM karyAM che, te paNa keTale aze yeAgya che? ke A prayatna megya dizAmAM karAyA che ke kema ?-athavA te A rajUAta 'rAjapranIyasUtra'nA kartAne paNa abhipreta haze ke kema ? te te viryAe ja vicAravu` rahyuM.

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124 rAjapranIyasUtramAM nATyatatva saM pAdaTIpa : 1. "saMgIta, nRtya ane nATya saMbaMdhI jaina ullekho ane grantha" (...jaina ulekha0), kApaDiyA, pR. 61 upara uddhata. 2. ......jaina ulekhe-kApaDiyA, pR. 62 upara uddhata 3. zrI nemicaMdra viracita sukhabadhA vRtti rAjapraznIyasUtrama (rAja.) - prastAvanA pR. 27 pA.TI. 85, 86 para uddhata. | juo jaina ullekha - kApaDiyA, pR. 61. 6. jena ulekhe, kApaDiyA, pR. 56 - tathA, rAja0 - prastAvanA pR. 25, pA. TI. - 68 upara uddhata. 7. mahAbhArata - kiMjavADekaranI AvRtti, 78220 tathA samIkSita AvRtti - 752-19. juo : rAjapraznIya, sU. 14. pR. 28. tesi NaM toraNANaM uppiM aTThamaMgalagA paNNattA, taM jahA-sotthiyasirivacchaNaMdiyAvattavaddhamANagabhadAsaNakalasamacchadappaNA (nAva vahivA) | 9. rAja. prastAvanA, pR. 25 upara uddhata 10. rAja 0 - prastAvanA, pR. 25, pA.TI. 70 upara uddhata 11. ...jaina ullekho, kApaDiyA, pR. 57, pATI. 3 upara uddhata 12. ejana, pR. 57, pA.TI. 4, 5 upara uddhata 13. juo ... jena ullekhe, kApaDiyA urpoddaghAta, pR. 17.. 14. jaina ulekho), kApaDiyA, pR. 57, pA. TI. 2 upara uddhata 15. rAja0 -prastAvanA, pR. 26, pATI. 72 mAM A aMge nedha che. 16. jaina ulekha, kApaDiyA, pR. 57 pA.TI. 2 upara uddhata 17. jue : rAja praznIya, sU. 14, pR. 27 tathA sU. 15, pR. 35 18. juo H rAja.--prastAvanA pR. 26, pA.TI. 71 ane 74. 19. rAja-prastAvanA, pR. 26, pATI, 75 upara uddhata. S ') |

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125 De. jAgRti paMDyA 20. juo : "rAjapraznAya" pR. 53 a. egatovakkaM duhao vakkaM (egato khuha duhao khuha) egao cakkavAlaM duhao cakkavAlaM cakkaddhacakkavAlaM.... 21. rAja.--prastAvanA, pR. 26, pA.TI. 76 upara uddhata. 22. jaina ulekhe-kApaDiyA, pR. 60 upara A aMge moghama ullekha maLe che. 23. juoH rAja-prastAvanA, pR. 26, pA.TI. 77. 24. ..jena ulekha0-kApaDiyA, pR. 60 upara paNa nA zA-a. 11 mAM karAyela 20 maMDalanA nirUpaNane meghama ullekha che. 25. jue : rAja-prastAvanA, pR. 26, pA.TI. 78. 26. juo : jaina ullekha0, kApaDiyA, pR. 58, pA. TI. 6 27 ejana - pR. 61 nA. zA. mAM kata nAme layano ullekha hovAnI noMdha mAtra ? rAja0 - prastAvanA, pR. 27, pA. TI, 79 upara paNa prApta thAya che. 28, rAja.. - prastAvanA, pR. 27, pA. TI. 80 upara nA. zA. mAM aMcitano ullekha hevA aMgenI noMdha saMdarbha vinA prApta thAya che paraMtu pR. 28 upara te aMgenI samajUtI - nA. zA. ne havAle ApyA vinA-maLe che. - 298 juo H ... jena ullekhe. - kApaDiyA, pR. 61 30. rAja0 - prastAvanA, pR. 28 mAM A prakAranI samajUtI ApI che. 31. juo : .. jaina ule che. kApaDiyA pR. 61 32. rAja che. prastAvanA, pR. 27, pA. TI. - 81 upara paNa tene ulalekha che. 33. rAjA - prastAvanA, pR. 28, pA. TI. 89 upara A vigatanI noMdha levAI che. 34. juo ... jena ulekhe. kApaDiyA, pR. 61 35. nA. zA. mAM bhramarane ulekha hevAnI neMdha keIpaNa prakAranA saMdarbha vinA rAja- prastAvanA, pR. 27, pA. TI. 82 upara maLe che.

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126 rAjapranIyasUtramAM nATyatatva 36. juo ..jena ulekha -kApaDiyA pR. 61 37. juo : 4-374 uparanI vRtti, pR. 190 38. jaina ulekho, kApaDiyA, pra. 53-54 upara A vigatanI neMdha levAI che. jemAM bhisela dvArA bhasela abhipreta hovA aMgenI zaMkA vyakata thaI che. 398 rAja-prastAvanA, pR.27, pATI. 87mAM "are pADaja svIkArAye che 40. jUo "sthAnAMgasUtra 4-4, 633-pR. 439 41. rAja-prastAvanA, pR. 27. pI. TI. 83 upara uddhata. 42. ejana, nA. zA. mAM "racita ne ulalekha hovAnI noMdha maLe che. 43. juo : jeno ullekho - kApaDiyAnA vyAkhyAna aMge zrI yazavijayamuninA be bela- pR. 53. 44. jaina ule che. ...kApaDiyA. - pR. 32 uparathI uddhata 45. ejana. pR. 4-5 upara uddhata,

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De. jAgRti paMDayA 127 saMdabha sAhitya : 1. zrImana naMbaranIyama (malagirinI vRtti sahita) Agamedaya samitinuM prakAzana, I. sa. 1925 2. rAjAranI sutra-- saMpAdaka-vANabhUSaNa zrI ratanamuni zrI Agama prakAzana samiti, bAvara (rAjasthAna) dvArA prakAzita, I. sa. 1982 3. saMgIta, nRtya ane nATaya saMbaMdhI jaina ullekho ane graMthe. . pre, hIrAlAla 2. kApaDiyA zrI mukti kamala jena mehanamAlA vaDedarAthI prakAzita, prathama AvRtti, I. sa. 1973 8. Bhoja's Srngaraprakas'a Dr. V. Raghavan vasaMtapresa, thiyesephikala sosAyaTI, AdhAra, madrAsathI prakAzita) I. sa. 1963 nATayazAstra (abhinava bhAratI sAthe) G. O. S. Edn. Vol 1 (1956), Vol IL (193), Vol Ill (1954), Vol IV (1964) 6. mAvAkAnam -- zAradAtanaya caukhaMbA surabhAratI prakAzana- vArANasI dvitIya saMskaraNa, I. sa. 1983 7. zrI uttarAdhyayanAni-- (zrInemicaMdraviracita "sukhabedhA' vRtti sahita) nirNaya sAgaranuM prakAzana, I. sa. 1937) zrInaJjIvAjIvAbhigamopAGgam-- nirNayasAgara presathI prakAzita prathama saMskaraNa, I. sa. 1919

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128 rAjapranIyasUtramAM nATyatatva 9. thAnasUtra samavayasUtra" -- * (abhayadevasUri-viracita vRtti sahita) saMpAdaka-jabUvijayamuni motIlAla banArasIdAsa InDolejikala TrasTa, dilhIthI prakAzita) prathama saMskaraNa, Isa. 1985 10. thAnakSetrama- saMpAdaka - yuvAcArya zrI mizrImalajI mahArAja "madhukara" anuvAdaka - 5. hIrAlAla zAstrI prakAzaka - zrI Agama prakAzana samiti, pAvara (rAjasthAna) I. sa. 1981 jaina sAhityakA bRhad itihAsa (bhaag-2)Do. jagadIzacaMdra jaina ane mehanalAla mahetA pArzvanAtha vidyAzrama zodha saMsthAna, vArANasIthI prakAzita, I. sa. 1966 [A pustakamAM prApta thatI sAmagrIne viniyega rAjapranIyanA saMpAdaka zrI ratanamunijIe karyo che. tethI ahIM A pustakanA saMdarbhone svataMtra ullekha karyo nathI ! 12. zrI mahAmAratamudrioNaparva) (nIlakaMThaviracita bhAratabhavadIpa TIkA sahita) saMpAdaka - paMDita rAmacaMdra zAstrI kiMjavaDekara oriyenTala bukasa rIpriTa kerporezana, dvArA prakAzita, dvitIya saMskaraNa, I. sa. 1979 13. The Mahabharata - Vol, 8- B. 0. R. I. PoonanuM prakAzana, I. sa. 1985

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jaMbUdvIpa prajJapti aura bhAgavata meM RSabhacarita / prA. DA. haranArAyaNa u. paNDyA , kalola jaina Agama sAhitya meM jambUdvIpaprajJapti upAMga hai, jisake cAra adhikAra haiM, jinameM jaMbUdvIpa, jaMbUdvIpagata bharatakSetra, bharatakSetragata kAla, RSabhadeva, bharata cakravartI, himavAnaniSadhAdi parvata, jinajanmamaha aura muhUrta Adi kA varNana hai| yaha graMtha isAko dUsarI-tIsarI zatI kA mAnA jAtA hai| ____ brAhmaNa paraMpara, ke 18 purANoM meM bhAgavata kA mahattvapUrNa sthAna hai| isake 12 skaMdha hai, jiname RSabhadeva aura bharata kA bhI varNana milatA hai / isa grantha ko vidvAna loga 9 se 12vIM zatI ke bIca rakhate hai| vinTaraniTjha 10vIM zatI meM rakhate haiM / yahA~ jaM. pra. aura bhAgavata meM varNita RSabhacarita kI tulanA abhipreta hai| donoM granthoM meM RSabhadeva ke pitA kA nAma nAbhi hai| mAtA ke nAma meM pAThAntara bhI hai aura bhinnatA bhI hai, jaise jaM. pra. meM marudevI nAma hai, jaba ki bhAgavata meM merudevI hai, ve meru parvata kI nava putriyoM meM sabase baDI haiN| bhAgavata meM isake alAvA eka dUsarA nAma sudebI bhI milatA hai| __ jaM. pra. aura mahApurANa ( jaina digambara grantha ) meM RSabhadeva ke pitAmaha Adi pUrva puruSoM kA ullekha nahIM hai, jaba ki bhAgavata meM cAra pUrvapuruSoM ke nAma milate haiM-jaise svAyaMbhuva manu ke do putra haiM - priyavrata aura uttAnapAda / priyavrata ke AgnIdhra Adi 10 putra haiM, jinameM AgnIdhra ko jaMbUdvIpa kA zAsana sauMpa diyA thA ! AgnIdhra ko nAbhi Adi 9 putra the|" jaM. pra. anusAra nAbhi 14 vaoN kulakara hai| brAhmaNa paraMparA meM jo sthAna manu kA hai, vahI sthAna jaina para parA meM kulakara kA haiN| mahApurANa meM manu zabda kulakara kA paryAyavAcaka haiM / bhAgavata ke anusAra manuoM kI

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130 javUdvIpa prajJapti aura bhAgavata meM RSabhacarita saMkhyA 14 hai, jabaki jaM. pra. ke anusAra vaha saMkhyA 15 kI hai / bhAgavataanusAra nAbhi manu nahIM haiM, paraMtu manu ke vaMzaja haiN| . ____jaM. pra. anusAra RSabhadeva 15 vA~ kulakara aura 24 tIrtha karoM meM prathama tIrthaMkara haiN| jabaki bhAgavataanusAra ve 22 (24) avatAroM meM 8 vA~ avatAra haiM / " isakA artha yaha huA ki donoM paraMparAne samAja meM unake atyaMta suprasiddha vyaktitva kA svIkAra kiyA hai| __bhAgavata meM mAtra RSabha nAma hai, jabaki jaina paraMparA meM do nAma milate haiM -jaM. pra. meM RSabha nAna hai aura mahApurANa meM vRSabha nAma hai / RSabha nAma rakhane ke pIche kyA dRSTi thI, isakI spaSTatA bhAgavata meM hai -- teja, bala, zobhA, yaza, parAkrama aura zaurya meM zreSTha hone se RSabha nAma rakhA gyaa| unake hRdaya meM dharma thA aura adharma ko dUra rakhA thA, ata: RSabha nAma se ve bulAye ge| isa taraha RSabha zabda zreSThatA aura dharma kA vAcaka hai| aisA arthaghaTana ja. pra. meM nahIM hai / ye bAteM ja. pra. kI prAcInatA kI sUcaka hai / mahApurANa meM vRSabha zabda ke cAra arthaghaTana hai (1) ve jagata meM jyeSTha hai / (vRSabho'yaM jagajjyeSTho 1) (2) vRSa = dharma, tIrtha kara dharma se zobhAnvita dikhate haiN| ( vRSo hi bhagavAn dharmaH, tena yadbhAti tIrthakRt / ) (3) ve jagata meM dharmAmRtarUpa hitakI vRSTi karate haiM / (varSiSyati jagadvitam / ) aura (4) marudevI ne svapna meM vRSabha (baila) dekhA thA ataH unakA nAma vRSabha rakhA gayA / 14 ina cAra arthaghaTanoM meM se prathama ke do arthadhaTana bhAgavata ke arthaghaTana se sAmya rakhate haiM / amarakoza moniyara viliyamsa aura ApTe ke zabdakoza meM RSama zabda dharmavAcaka nahIM hai, phira bhI bhAgavata meM usakA sambandha dharma se batAyA gayA hai| isake lie do kAraNoM kA anumAna ho sakatA hai -

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prA. DA. haranArAyaNa u. paNDyA (1) amarakoza meM RSabha aura vRSabha donoM zabda zRMgI vanaspati ke aura baila ke paryAyavAcaka haiM, aura vRSa zabda dharma kA bhI vAcaka hai / (2) jaina para parA meM vRSabhadeva ke nAma kA sambandha dharma se batAyA hai / saMbhava hai, ina donoM meM se kisI eka kA yA donoM kA asara bhAgavata para par3A ho / 131 jaM. pra. meM RSabhadeva kI patnI kA nAma nahIM milatA hai / bhAgavata anusAra unako jayantI nAma kI eka patnI hai, jaba ki mahApurANa meM unakI do patniyA~ haiM - yazasvatI jaura sunaMdA / bhAgavata aura mahApurANa donoM ekamata haiM ki RSabhadeva ke vivAha meM indra kA sahayoga milA thA jaise ki bhAgavata ke anusAra RSamadeva kA vivAha indra ne dI huI jayantI nAma kI kanyA ke sAtha huA thA, jaba ki mahApurANa ke anusAra rAjA nAbhi indra kI anumati lekara RSabhadeva kA vivAha yazasvatI aura sunandA ke sAtha karate haiM / 15 16 - ja. pra. aura bhAgavata meM isa bAta meM samAnatA hai ki RSabhadeva ko 100 putra the jaba ki mahApurANa ke anusAra yazasvatI ko 10 : putra evaM eka putrI 17 18 jaM. 3 brAhmI aura sunaMdA ko eka putra bAhubalI evaM eka putrI sundarI thI / pra. meM putroM ke nAma nahIM milate haiM, jaba ki bhAgavata aura mahApurANa meM thor3e nAma milate haiM, yadyapi nAma meM bhinnatA avazya hai jaiseki - bhAgavata ke anusAra putroM ke nAma haiM- bharata, kuzAvarta ilAvarta, brahmAvarta, malaya, ketu, bhadrasena, indraspRk, vidarbha, kIkaTa, kavi, hari, antarikSa, prabuddha, pippalAyana, Avirhotra, drumila, camasa aura karamAjana / jaba ki mahApurANa ke anusAra bharata, vRSabhasena, anantavijaya, anantavIrya, acyuta, vIra, varavIra, bAhubali Adi nAma haiN| " 19 brAhmaNa aura jaina donoM para parAeM svIkAratI haiM ki RSabhadevajI divya puruSa / unhoMne eka Adarza gRhastha kA jIvana vyatIta kiyA thA aura bAda meM virakta

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132 javUdvIpa prajJapti aura bhAgavata meM RSabhacarita hue the / ja. pra. anusAra unhoMne apane rAjya ke 100 pradeza 100 putroM ko baoNTa diye the|" javaki bhAgavata aura mahApurANa ke anusAra baDe putra bharata ko rAjya diyA gayA thA / 22 ja. pra. aura bhAgavata meM putroM ke bIca hue yuddha kA ullekha nahIM hai, jabaki mahApurANa meM bharata-bAhubalI yuddha kA vistRta varNana milatA hai| 27 hAlAMki, bharata kA yuddha sahodara bhAiyoM ke sAtha nahIM huA thA / ja. pra. meM RSabhadeva ke gRhatyAga bAda ke jIvana kA vistRta varNana hai, kintu gRhastha jIvana kA atisaMkSipta varNana hai, jabaki bhAgavata aura mahApurANameM gRhasthajIvana kA bhI ucita varNana milatA hai, jisameM unake divya sAmarthya para prakAza DAlA gayA hai jaise ki - bhAgavata ke anusAra eka daphA indrane RSabhadeva kI spardhA kI aura vRSTi nahIM kI, ata: RSabhadeva ne ha~sa kara apane deza ajanAbha meM vRSTi kI / mahApurANa ke anusAra eka daphA prajA annavastra kI kabhI se vyathita hokara nAbhi rAjA kI AjJA se RSabhadeva ke pAsa gii| unhoMne indra kA smaraNa kiyaa| indra vahA~ AyA aura prajA kA duHkha dUra kiyaa| donoM paraMparA svIkAra karatI hai ki RSabhadeva viziSTa samAjasudhAraka the / aura unhoMne upadeza diyA thaa| bhAgavata ke anusAra unhoMne apane putroM ko mokSadharma kA upadeza diyA thA, jaba ki ja. pra. anusAra jaba ve gRhastha the taba gRhastha dharma kA ( lipi, kalA, zilpa, mahilAguNa Adi ) aura dIkSA ke bAda mokSadharma kA upadeza diyA thaa|25 donoM para parAeM svIkAra karatI hai ki saMnyasta avasthA meM ve nagna rahe the| ja. pra. ke anusAra unhoMne eka varSa taka vastra pahIne the, isake bAda nirvastra bane the| bhAgavata aura mahApurANa meM saMnyasta avasthA meM pIlI jaTA kA varNana milatA hai / 27 isase anumAna kiyA jA sakatA hai ki mahApurANa ke samaya taka

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prA. DA. haranArAyaNa u. paNDyA 133 samayasaMbaMdhita kezaloca anivArya nahIM thA / bhAgavata aura mahApurANa donoM meM ullekha hai ki yadyapi RSabhadeva malIna rahate the, phira bhI unake zarIra se sugandha nIkalatI thii|" jo yaugika Rddhi kA nirdeza karatI hai| bhAgavata meM dIkSAprasaMga kA varNana nahIM hai, jaba ki jaM. pra. meM vistRta varNana milatA hai, jisameM tithi, nakSatra aura samaya Adi kA sUkSma varNana hai|29 bhAgavata meM ziSyaparivAra kA vistRta varNana nahIM hai |jb ki ja. pra. meM vizAla ziSya parivAra kA vistRta varNana hai|3deg mahApurANa ke anusAra unhoMne kAzI, avantI, kurU, vidarbha Adi dezoM meM vihAra kiyA thA kintu vahA~ svAgata kA ullekha hai, apamAna kA ullekha nahIM hai, jaba ki bhAgavata ke anusAra paribhramaNa kAla meM logoM ne unakA bahuta apamAna kiyA thA jaise ki una para malamUtra phaiMke the Adi / 31 donoM paraMparAeM unake mRtyu kA bhinna bhinna varNana karatI haiM - bhAgavata ke anusAra svazarIra kA tyAga karane ke lie ve karNATaka ke koMka, vaika kuTaka pradeza meM gae, vahA~ dAvAnala meM unakA zarIra jala gyaa| jaba ki ja. pra. meM ve padmAsana meM mukta hue| isase anumAna kara sakate haiM ki jaina paraMparA ke anusAra unhoMne yoga dvArA zarIratyAga kiyA thA / bhAgavata meM unake mRtyu ke bAda kI ghaTanA kA koI varNana nahIM hai, jaba ki jaM.pra. meM agnisaMskAra Adi kA vistRta varNana hai / jaise ki RSabhadeva ke nirvANa se indra kA Asana Dola UThatA hai / yaha indra anya indroM dvArA tIna citA banavA kara, tIna caityoM ko racavA kara, unake asthi ratnapeTikAoM meM rakhakara, pUjA karatA hai|33 | donoM paraMparAe~ svIkAra karatI hai ki apanI paraMparA se alaga anya paraMparA pAkhaMDa hai-jaise ki bhAgavata meM kahA gayA hai ki RSabhacarita sunakara koMka, baiMka

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jabUdvIpa prajJapti aura bhAgavata meM RSabhacarita aura kuTaka kA rAjA arhat kaliyuga meM apane vedadharma kA tyAga kara pAkhaMDa dharma calAegA, phalataH duSTa loga asnAna, anAcamana, azauca, kezollu cana Adi vrata rakhege aura brahma, brAhmaNa evaM yajJapuruSa kI niMdA kareMge / mahApurANa ke anusAra RSabhadeva ke sAtha dIkSita rAjAoM meM se jo azakta the ve vApasa nahIM jA sake ataH ve ekadaMDI, tridaMDI, jaTAdhArI Adi pAkhaMDa veSadhArI bane / marIcine yoga aura kApila sAMkhya kI racanA kI Adi 34 134 uparyukta ina tInoM graMthoM meM varNita RSabhacarita ko dekhane para yaha anumAna kara sakate haiM ki jaM. pra. ke kAla meM RSabhakathA alpAMza meM vidyamAna thii| Age cala kara bhAgavata - mahApurANa kAla meM usa kathA kA vistRtIkaraNa huA / samAja meM jo kathA calatI thI, usameM donoM paraMparA ne apane mata ke anukUla sudhAra kiyA / mahApurANa meM RSabha ke putroM ke bIca bharata - bAhubalI yuddha / saMgharSa kI jo bAta AI hai usakA koI anya mUla hai / RSabha kI kathA meM jo bhinnatA dikhAI detI hai usakA kAraNa yaha bhI ho sakatA hai ki samAja meM RSabha kI kathA bhinna bhinna rUpa se pracalita thI /

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prA. DA. haranArAyaNa u. paNDyA 135 pAdaTippaNa : (1) History of Indian Literature, Vol. 1 le. vinTaraniTjha Trans. Ketker prakAzana munzIrAma manoharalAla-dillI-6, p. 556 bhA. 5-2-23 bhAgavata purANa ( mUlamAtra) gItApresa, gorakhapura prakAzana, prathama saMskaraNa, saMvata 1998 (3) bhA. 2-7-10 (4) bhA. 4-1-9 (5) bhA. 5-1-25, 33 ; 5-2-19. (6) ja'. pra. = ja buddIva - paNattI / saMzodhaka-panyAsa lAbhasAgaragaNi, prAptisthAna :-janAnanda pustakAlaya, gopIpurA, sarata, vikrama saMvata 2033. / (7) ja'. pra. P. 109 mahApurANa-bhagavajijanasenAcArya praNItam bhAratIya jJAnapITha, kAzI, prathama AvRtti. I. sa. 1951 (9) mahApurANa 3-77; 3-211; (10) ja'. pra. 109, 111, (11) bhA. 1-3-13 (12) bhA. 5-4-2 (13) sattvaM hi me hRdaya' yatra dharma : 1......... ato hi mAmRSabhaM prAhurAyaH // bhA. 5-5-19. (14) mahApurANa 14-160 se 162. (15) bhA. 5-4-8. (16) mahA. 15-69; 7:). (17) puttasaya rajjasae abhisi cati....ja. pa. pR. 112 (18) mahA. 16-1 se 7. (19) bhA. 5-4-10; 11. (20) mahA. 16-1 se 3. (21) ja. pa. pR. 112 (22) bhA. 5-5-28, mahA. 17-76; 77. (23) mahA. parva 35 aura 36. (24) bhA. 5-4-3; mahA. 16 - 130 se 178.

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136 ( 25 ) bhA. 5-5; ja e pra. pR 111, 121. (26). q. q. 119. .... ( 27 ) bhA. 5-5-31, mahA munermUrdhni jaTA dUraM prasasuH pavanoddhatAH / 18-76, (28) bhA. 5-5-33, mahA. 33-121. (29) . . P. 112 jabUdvIpa prajJapti aura bhAgavata meM RSabhacarita (30). . P. 121 ( 31 ) mahA. 20-15 se 18, bhA. 5-5-30. (32) HT. 5-6-7; 8. ( 33 ) ja. pra. P. 131, ja. pra. P. 130. mahA. 47 132, mahA 47 - 344 se 47. (34) bhA. 5-6-9 se 10; mahA. 18-49 se 62. 338 se 350.

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bhagavatI ArAdhanA evaM prakIrNakoMmeM ArAdhanAkA svarUpa -jinendrakumAra jaina, udayapura ArAdhanA viSayaka grantha ardhamAgadhI Agama sAhitya ke prakIrNakoM evaM zaurasenI jaina Agama sAhitya meM zivAryakRta ' bhagavatI ArAdhanA ' kA pratipAdya viSaya lagabhaga samAna hai / ina donoM meM ArAdhanA evaM saMlekhanA kA vistRta varNana kiyA gayA hai / ina granthoM kI aneka gAthAeM bhI eka dUsare meM samAna pAyI jAtI haiN| ina donoM ke AdhAra para yahA~ ArAdhanA ke svarupa kA vivecana prastuta karane kA prayAsa kiya gayA hai| bhagavatI ArAdhanA kA mUla nAma ' ArAdhanA' hai kintu kartA ne apana kRti ko paramaAdarabhAva vyakta karane ke lie ArAdhanA se pahale ' bhagavatI vizeSaNa lagAyA hai| isa grantha ke TIkAkAra zrI aparAjita sUri ( 10 vIM zatAbdI )ne bhI TIkA ke anta meM isakA nAma ' ArAdhanA ' diyA hai| isI prakAra devasena ne bhI bhagavatI ArAdhanA ke AdhAra para eka grantha kI racanA kI thI jisakA nAma unhoMne 'ArAdhanAsAra ' diyA hai| AcArya amitagati ne bhI saMskRta padyoM meM eka grantha likhA jisakA nAma unhoMne bhI 'ArAdhanA' hI diyA hai| bhagavatI ArAdhanA ke sampAdakoM evaM anya vidvAnoM ne isa grantha ke nAmakaraNa, racanAkAla Adi para vizeSa prakAza DAlA hai| bhagavatI ArAdhanA : AcArya zivAryakRta bhagavatI ArAdhanA ke nAma se hI spaSTa pratIta hotA hai ki prastuta nantha meM ArAdhanA ke bheda-prabheda va svarUpa Adi kA varNana kiyA gayA hai / AcArya kundakunda ke bAda saMbhavataH IsA kI dUsarI zatAbdI meM racita isa grantha meM kula 21.64 gAthAeM haiM-jina meM samyagdarzana, jJAna, cAritra va 10. Seminar on Jain Agama

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138 bhagavatI ArAdhanA eva' prakIrNakoM meM ArAdhanA kA svarUpa tapa ina cAra prakAra kI ArAdhanAoM ke sAtha sAtha 5 maraNa, 12 tapa, saMlekhanA evaM zrAvaka dharma Adi kA varNana kiyA gayA hai / cUMki samyagdarzana, jJAna, cAritra va tapa kI ArAdhanA se hI jIva mokSa prApta kara sakatA hai isalie granthakAra ne prayama 24 gAthAoM meM ArAdhanA ke bheda, svarUpa va ina cAroM ke sambandha Adi kA varNana grantha meM sabase pahale kiyA hai / prakIrNaka-sAhitya : ____ ardhamAgadhI Agama sAhitya meM prakIrNakoM kI saMkhyA 20 mAnI gayI hai| jinameM AturapratyAkhyAna, mahApratyAkhyAna, bhaktaparijJA tathA maraNasamAdhi nAmaka prakIrNakoM meM bhagavatI ArAdhanA kI taraha hI ArAdhanA ke bheda, svarUpa va saMlekhanA dvArA maraNa Adi kA varNana kiyA gayA hai / catuHzaraNa nAmaka prakIrNaka meM isa saMsArako azAnti evaM duHkha kA pratIka mAnate hue arahaMta, siddha, sAdhu aura sarvajJa-prarUpita dharma ko zaraNamAtra kahA gayA hai| tandulavaicArika nAmaka . prakIrNaka meM mukhya rUpa se garbhaviSayaka varNa na hai / jIvanabhara meM jo zreSTha va 'kaniSTha karma kie gaye haiM unakA lekhA lagAkara antima samaya meM samasta duSpravRttiyoM kA parityAga kara, saMyama dhAraNakara saMstAraka para AsIna hokara paMDita -maraNa ko prApta karane vAlA zramaNa mukti kA varaNa karatA hai / bRhatkalpa va vyavahAra sUtroM ke AdhAra para likhA gayA gacchAcAra prakIrNaka zramaNa-zramaNiyoM ke AcAra-siddhAnta kA nirUpaNa karatA hai| gaNividyA nAmaka prakIrNaka meM jyotiSa sambandhI va devendrastava meM 32 devendroM kA vistArapUrvaka varNana pAyA jAtA hai| ArAdhanA kA svarUpa : ArAdhanA ke svarUpa ko spaSTa karate hue bhagavatI ArAdhanA meM kahA gayA hai ki samyagdarzana, samyagjJAna, samyakcAritra va samyak tapa ke udyotana, udyamana, nirvahana, sAdhana aura nistaraNa ko ArAdhanA kahate haiM / arthAt samyagdarzana,

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jinendrakumAra jaina 139 jJAna, cAritra va tapa ke zaMkA Adi doSoM ko dUra karanA (udyotana), bAra-bAra AtmA kA samyagdarzana Adi rUpa meM pariNata honA (udyamata), parISaha, Adi Ane para bhI AkulatA ke binA samyagdarzana Adi dhAraNa karanA (nirvahana) nitya yA dainika kAryo ko karane se samyagdarzana Adi meM vyavadhAna Ane para usameM punaH mana ko lagAnA (sAdhana), tathA dUsare bhava meM bhI samyagdarzana Adi ko sAtha le jAnA yA AmaraNa pAlana karanA (nistaraNa) hI ArAdhanA hai / tattvArtha zraddhAna ko samyagdarzana kahate haiM, sva aura para ke nirNaya ko samyagjJAna kahate haiN| pApa kA bandha karAne vAlI kriyAoM ke tyAga ko samyak cAritra tathA iMdriya evaM mana ke niyamana ko samyak tapa kahate haiN| bhagavatI ArAdhanA meM samyagdarzana, jJAna, cAritra va tapa ina cAroM ArAdhanAoM ko samyagdarzana evaM samyak cAritra ina do ArAdhanAoM meM samAviSTa kara diyA hai| darzana kI ArAdhanA karane para jJAna kI ArAdhanA niyama se hotI hai kintu jJAna kI ArAdhanA karane se darzana kI ArAdhanA bhajanIya hai - hotI bhI hai, nahIM mI hotI hai / tathA saMyama yA cAritra kI ArAdhanA karane para tapa kI ArAdhanA niyama se hotI hai kintu tapa kI ArAdhanA meM cAritra kI ArAdhanA bhajanIya hai / " Upara kahA gayA hai ki zraddhAna ( darzana ) kI ArAdhanA karane para samyak jJAna kI ArAdhanA avazya hotI hai, kintu yahAM prazna kiyA jAtA hai ki darzana aura cAritra kI ArAdhanA ke sthAna para jJAna aura cAritra isa prakAra bheda kyoM nahIM kie gaye / isa ke uttara meM vijayodayA ke TIkAkAra ne apanI TIkA meM kahA hai ki-samyagjJAna kI ArAdhanA karane para samyagdarzana kI ArAdhanA hotI hai kintu mithyAjJAna kI ArAdhanA meM darzana kI ArAdhanA nahIM hotI isalie mUlagranthakArane 'bhayaNijja zabda ke prayoga se ise spaSTa kara diyA hai ki jJAna kI ArAdhanA se darzana kI ArAdhanA bhajanIya hai ( arthAt hotI bhI hai aura nahIM bhI hotii)| ataH jJAna kA prAdhAnya na hone ke kAraNa jJAnArAdhanA nAmaka bheda nahIM kiyA gyaa| isI

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140 bhagavatI ArAdhanA eva' prakIrNakoM meM ArAdhanA kA svarUpa prakAra cAritra kI ArAdhanA se tapa kI ArAdhanA avazya hotI hai kintu tapa kI ArAdhanA se cAritra kI ArAdhanA bhajanIya hai, vaha kaise ? isakA uttara dete hue TIkAkAra kahate hai ki tapa kI ArAdhanA karane vAle ke dvArA asaMyama kA tyAga kiyA bhI jAtA hai aura nahIM bhI kiyA jAtA hai isalie tapa kI ArAdhanA meM cAritra ArAdhanA bhajanIya hai / ina cAroM ArAdhanAoM meM cAritra ArAdhanA kI mahattA spaSTa karate hue AcArya zivArya kahate haiM ki - cAritra kI ArAdhanA meM jJAna, darzana, tapa saba ArAdhita hote haiM / jJAna, darzana aura tapa meM se kisI kI ArAdhanA meM cAritra kI ArAdhanA bhAjya hotI hai / 11 prakIrNakoM meM ArAdhana kisakA ? evaM ArAdhaka kauna ? isako spaSTa karate hue ArAdhanA ke svarUpa ko spaSTa kiyA gayA hai / duSkRta kAryo ko jAnate hue, zubha dhyAna karate hue evaM zubha mArga kA anusaraNa karate hue kIrti ko prApta karanA, tathA apanI burAiyoM kI ( gUDha bAtoM kI ) nindA karanA - yaha ArAdhanA hai| pAMca mahAvratoM kA pAlaka acche cAritra evaM zIla se yukta zramaNa ArAdhaka hotA hai ! jo svayaM ko evaM apanI AtmA ko jAnatA hai, vaha jJAna, darzana, cAritra aura tapa meM sthita muni ArAdhaka hotA hai / ArAdhaka ke isa varNana se spaSTa hotA hai ki pAMca mahAvrata, zIla, tapa evaM ratnatraya ( samyagdarzana, jJAna, cAritra ) Adi kA pAlana karanA yA zraddhAna karanA hI ArAdhanA hai / ArAdhaka kA svarUpa : ArAdhaka ke svarUpa ko lekara bhagavatI ArAdhanA meM kahA gayA hai. ki - jo guru ke sammukha apane doSoM kI AlocanA yA apane aparAdhoM kI nindA karane kA dRDha saMkalpa lekara ghara se nikala jAye kintu mArga meM hI usakI mRtyu ho jAye yA guru kI hI mRtyu ho jAye athavA una donoM meM vAk zakti kA. abhAva ho jAye, phira bhI vaha ArAdhaka kahalAtA hai| kyoMki usane apane doSoM kI AlocanA, yA aparAdhoM kI nindA karane kA dRDha saMkalpa lekara prAyazcitta kiyA hai / jo guru ke pAsa sakala bhAvazalya ko choDakara zalyoM se rahita

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141 jinendrakumAra jaina hokara mRtyu ko prApta karatA hai vaha ArAdhaka hotA hai, kintu jo guru ke pAsa bhAvazalya ko bilakula nahIM chor3atA vaha na to samRddhizAlI hotA hai aura na hI ArAdhaka hotA haiM / " cAroM kaSAyoM kA tyAga, indriyoM kA damana evaM gaurava ko naSTa karake rAga-dveSa se rahita hokara ArAdhaka apanI ArAdhanA-zuddhi karatA hai| AcAryo ne ina donoM granthoM meM kahA hai ki tIna gArava, evaM tIna zalyoM se rahita hokara, ratnatraya ( samyagdarzana, jJAna, cAritra ) kA AcaraNa karanevAlA samasta duHkhoM kA kSaya karane vAlA hotA hai / 18 bhagavatI ArAdhanA evaM prakIrNako ke atirikta anya granthoM meM bhI ArAdhanA kA varNana milatA hai / AcArAMgasUtra meM samyagdarzana, jJAna, cAritra, tapa evaM vIrya ye AcAra ke 5 bheda batalAte hue sAdhaka ko inakI ArAdhanA karane kA nirdeza diyA gayA hai / isI prakAra sUtrakRtAMga meM bhI samyagjJAna, darzana, cAritra va tapa ina cAroM kA sAdhaka ko samAdhi ke lie ( maraNakAla meM ) AcaraNa karane kA Adeza diyA gayA hai / samavAyAMga' nAmaka aMga Agama meM 3 prakAra kI virAdhanA kA varNana kiyA gayA hai / bhagavatI stra meM kahA gayA hai ki jJAna aura zIla donoM kI saMgati hI zreyas kI sarvAMgINa ArAdhanA hai| jJAna, darzana aura cAritra kI ArAdhanA hI zreyaskara hai / uttarAdhyayana evaM dazavaikAlika nAmaka mUla Agama sAhitya meM bhI ArAdhanA ke svarUpa ko spaSTa kiyA gayA hai / uttarAdhyayana" meM samyagdarzana, jJAna, cAritra va tapa ko mokSa kA sAdhana batAte hue inakA zraddhAna (ArAdhanA) karane ko kahA gayA haiM / dazakAlika 2 sUtra meM bhI bhikSu ke lakSaNa batAte hue kahA gayA haiM ki-samyagdarzana, jJAna, cAritra va tapa kI ArAdhanA dvArA purAne kI ko prakampita (kSaya ) karake jo mana, vacana aura kAya se susaMvRta hai vaha bhikSu hai| ___ zaurasenI Agama sAhitya ke prasiddha AcArya vaTUTakera dvArA racita 'mUlAcAra' nAmaka grantha meM ArAdhanA ke meda va svarUpa para prakAza DAlA gayA hai| mulAcAra ke vRhadpratyAkhyAna saMstava adhikAra meM kahA gayA hai ki zramaNa ko pApoM se

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142 bhagabatI ArAdhanA eba' prakIrNakoM meM ArAdhanA kA svarUpa mukta hokara jIvana ke antima kSaNoM meM samyagdarzana, jJAna, cAritra va tapa ina cAra ArAdhanAoM meM sthita rahakara kSudhAdi parISahoM para vijaya prApta kara niSkaSAya rahane kA Adeza diyA gayA hai / 27 samyaktva prApta ho jAne ke bAda jIvAdi padArtho ke zraddhAna ko ArAdhanA kahA hai| jainendra siddhAMta koza meM ArAdhanA ke svarUpa ko spaSTa karate hue kahA gayA hai ki samyagdarzana, jJAna, cAritra va tapa ina cAroM kA yathAyogya rIti se udyotana karanA, unameM pariNati karanA, inako dRDhatApUrvaka dhAraNa karanA, unake maMda par3a jAne para puna:puna: jAgRta karanA aura unakA AmaraNa pAlana karanA, so (nizcaya ) ArAdhanA hai / 24 dravyasaMgraha meM bhI ina cAroM ArAdhanAoM-samyagdarzana, jJAna, cAritra va tapakA nivAsa sthAna AtmA ko mAnA gayA hai arthAt ina cAroM kI ArAdhanA karanA hI AtmA meM nivAsa karanA hai| isI lie AtmA ko ina cAroM ArAdhanAoM kA zaraNabhUta batalAyA gayA hai| ArAdhanA ke bheda-prabheda : ArAdhanA ke svarUpa ke sAtha sAtha usake bheda-prabheda para bhI AcAryo ne prakAza DAlA hai| bhagavatI ArAdhanA meM samyagdarzana, jJAna, cAritra va tapa ke bheda se ArAdhanA ke cAra prakAra batalAye gaye haiM / tathA saMkSepa meM ArAdhanA ke samyaktva (darzana) ArAdhanA eva cAritra ArAdhanA ye do bheda bhI kie gae hai| samyagdarzana, jJAna, cAritra va tapa ina cAroM ArAdhanAoM ko samyagdarzana va cAritra ina do ArAdhanAoM meM samAhita kara diyA hai / kyoMki samyak darzana kI ArAdhanA se jJAna kI, evaM cAritra kI ArAdhanA se tapa kI ArAdhanA niyama se hotI hai kintu jJAna kI ArAdhanA karane para darzana kI, evaM tapakI ArAdhanA se cAritrA kI ArAdhanA bhajanIya hai (hotI bhI hai, nahIM bhI hotI)" / prakIrNakoM meM ArAdhanA ke samyagdarzana, jJAna va cAritra ye tIna bheda batalAye gaye haiM / 20 tathA samyagdarzana, jJAna, cAritra va tapa ke bheda se ArAdhanA cAra prakAra kI bhI kahI gaI hai / deg samantabhadrakRta, ratnakaraNDa-zrAvakAcAra evaM paM. AzAgharakRta

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jinendrakumAra jaina __143 anagAradharmAmRta meM samyagdarzana, jJAna va cAritrA ina tIna ArAdhanAoM kA hI varNana milatA hai| isI prakAra bhagavatIsUtra (8/10) meM samyagdarzana, jJAna va cAritra ke bheda se ArAdhanA ke tIna bheda kie gae haiN| ina tInoM ArAdhanAoM ke utkRSTa, madhyama evaM jaghanya ke bheda se tIna-tIna bheda bhI kie gaye haiM / bhagavatI ArAdhanA evaM prakIrNakoM meM bhI ina cAroM ArAdhanAoM ke utkRSTa, madhyama evaM jaghanya ke bheda se tIna-tIna bheda kie gaye haiM / 32 jo samyagdarzana, jJAna, cAritra va tapa kA utkRSTa rUpa meM ArAdhanA karatA hai vaha usI bhava se mokSa prAdhta kara letA haiM / tathA jo ina cAroM ArAdhanAoM kI madhyama - ArAdhanA karatA hai vaha karmarUpI dhUli se chUTakara tIsare bhava meM mokSa prApta karatA hai| jadhanya rUpase ArAdhanA karake jIva sAta ATha bhavoMkI pUrti para mokSa prApta karatA hai| maraNasamAdhi prakIrNaka meM madhyabha ArAdhaka ko cothe bhava meM mokSa prApti kA nirdeza diyA gayA hai|4|| cAroM ArAdhanAoM kA svarUpa : zrI aparAjitasUri ne apanI vijayodayATIkA meM samyagdarzana, jJAna, cAritra va tapa ke svarUpa ko spaSTa karate hue kahA hai ki tattvArtha-zraddhAna ko samyagdarzana kahate haiM / sva aura para ke nirNaya ko samyagjJAna kahate hai / pApa kA bandha karAne vAlI kriyAoM ke tyAga ko cAritra evaM indriyoM tathA mana ke niyamana ko tapa kahate haiM / " manuSya jJAna se jIvAdi padArtho ko jAnatA hai, darzana se unakA zraddhAna karatA hai, cAritra se (karmAsraba kA ) nirodha karatA hai aura tapa se kSaya karatA hai| sabhyagdarzana ke svarUpa ko spaSTa karate hue tattvArthasUtra meM kahA gayA hai ki tatvoM ke artha ko sama nA aura unake zraddhAna ko athavA unameM vizvAsa karane ko samyagdarzana kahate haiM 3 jo upadiSTa arthAt jinAgama meM zraddhAna karatA hai vaha samyagdRSTi hai / ki tu nahIM jAnate hue guru ke niyoga se asatya artha kA bhI zraddhAna hotA hai / jo vIra vacanoM (jinAgama) kA zraddhAna karate hue samyaktva

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144 bhagavatI ArAdhanA eva' prakIrNako meM ArAdhanA kA svarUpa meM anurakta rahate haiM aura dharma, adharma, AkAza, pudgala tathA jIva kA zraddhAna karate haiM unake darzana-ArAdhanA hotI hai| cAritra vihIna samyagdRSTi to (cAritra dhAraNa karake ) siddhi prApta kara lete haiM, kintu samyagdarzana se rahita (jIva ) siddhi prApta nahIM kara sakate / samyagdarzana yukta zAstra-jJAna, vyavahAra-jJAna hai aura rAgAdi kI nivRtti meM preraka zuddhAtmA kA jJAna, nizcaya samyagjJAna haiM / 41 jisase tattva kA jJAna hotA hai, citta kA nirodha hotA hai tathA AtmA vizuddha hotI hai usI ko jina-zAsana meM jJAna kahA gayA hai| saMsAra ke kAraNabhUta karmoM ke bandha ke lie jo kriyAeM haiM unakA nirodha kara zuddha Atma svarUpa kA lAbha karane ke lie jo samyagjJAna pUrvaka pravRtti hai use samyak cAritra yA saMyama kahate haiN| samyak cAritra kI AvazyakatA ko batAte hue kahA gayA hai ki samyag- .. darzana se rahita sAdhaka utkRSTa cAritra kI sAdhanA karane ke bAvajUda bhI karmA kI utanI nirjarA nahIM kara pAtA jitanI ki samyagdRSTi sAdhaka svalpa sAdhanA se kara letA hai| isalie saMsAra rUpI bhavasamudra ko pAra karane ke lie samyagdarzana pUrvaka aNuvrata-mahAvrata rUpI cAritra kI ArAdhanA Avazyaka hai / icchAoM kA nirodha yA saMyama tapa kahalAtA hai ! jo 8 prakAra ke karmoM ko tapAtA ho yA bhasmasAt karane meM samartha ho use tapa kahate hai / kapAyoM kA nirodha, brahmacarya kA pAlana, jinapUjana tathA anazana Adi karanA tapa kahalAtA haiM / ataH ina cAroM kI ArAdhanA karane se hI mokSa kI prApti hotI hai| Atura pratyAkhyAna, mahApratyAkhyAna, bhaktaparijJA evaM maraNasamAdhi ina cAroM prakIrNako meM evaM bhagavatI ArAdhanA meM ArAdhanA ke svarUpa ke sAtha-sAtha saMlekhanA dvArA maraNasamAdhi kA bhI vistRta vivecana kiyA gayA hai / bhagavatI ArAdhanA meM paMDita-paMDita maraNa, paMDita maraNa, bAla-paMDita maraNa, bAla-maraNa aura bAla-bAla maraNa ye maraNa ke pA~ca bheda kie gae hai / java ki prakIrNako meM bAlamaraNa, bAlpaMDitamaraNa evaM paMDitamaraNa ye tIna bheda hI batAe gaye haiM / 47 vAlamaraNa marane

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145 jinendra kumAra jaina vAlA virAdhaka hotA hai, use bodhi durlabha hotI haiM aura usakA anaMta saMsAra baDha jAtA hai / vAlpaMDita maraNa meM zrAvaka tIna zalyoM kA tyAga karake gharameM hI maraNa karatA hai / tathA paMDita maraNa meM jIva AhAra Adi kA tyAga kara, jinavacana meM dRDha zraddhA rakhate hue ArAdhaka hokara tIsare bhava meM mukti ko prApta karate haiM / AcAryoM ne saMlekhanA ke 2 bheda batAe haiM-Abhyantara evaM bAla / kaSAyoM ko kRza karanA Abhyantara evaM zarIra ko kRza karanA bAla saMlekhanA hai| bhagavatI ArAdhanA meM ArAdhanA ke sAtha saMlekhanA kA varNana karate hue kahA gayA hai ki maraNakAla se bhinna kAla meM ratnatraya kA pAlana karane para bhI yadi maraNakAla meM usakA ArAdhana na kiyA jAye to mukti kI prApti nahIM hotii| mRtyukAla kI ArAdhanA hI yathArtha ArAdhanA hai / mRtyu kAla meM virAdhanA karane para jIvana bhara kI ArAdhanA niSphala ho jAtI hai / ataH marate samaya jo ArAdhaka samyagdarzana, jJAna, cAritra va tapa kI yathArtha ArAdhanA karatA hai usI kI ArAdhanA vAstava meM saphala hotI hai / yahAM vidvAnoMne prazna kiyA hai ki anya kAla meM cAroM ArAdhanAoM kA ArAdhana na karane para bhI maraNakAla meM inakA ArAdhana karane se yadi mukti kI prApti hotI hai to kyA maraNa kAla meM ArAdhita ArAdhanA hI mokSa kA kAraNa huA ? isakA uttara zrI aparAjitasUri ne apanI vijayodayATIkA meM dete hue kahA hai ki maraNakAla meM ratnatraya kI jo virAdhanA hai vaha saMsAra ko bahuta dIrgha karatI hai (sAMsArika-mukti nahIM hotI) kintu anya kAla meM virAdhanA hone para bhI marate samaya ratnatraya ko dhAraNa karane para saMsAra kA uccheda hotA hI hai, ata: maraNakAla meM samyagdarzana, jJAna, cAritra va tapakI ArAdhanA karanA cAhie / isa prakAra bhagavatI ArAdhanA evaM prakIrNakoM meM samyagdarzana, jJAna, cAritra va tapa rUpa catuSTaya ArAdhanAoM ko mokSa-prApti kA sAdhana kahA hai / jo vyakti vAstavika rUpa se ina cAroM kI ArAdhanA apane jIvana meM yA jIvana ke antima samaya meM karatA hai, vaha mokSa rUpI lakSmI kA varaNa avazya hI karatA hai| tathA sAMsArika AvAgamana ke bandhana se mukta ho paramasadgati ko prApta hotA hai|

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146 bhagavatI ArAdhanA eva' prakIrNakoM meM ArAdhanA kA svarUpa pAdaTippaNa 1. bhagavatI ArAdhanA (zivArya kRta) gAthA 2160 2. zrI aparAjitasUriviracita-vijayodayA TIkA, sapAdaka evaM anuvAdaka paM. kelAzaca'dra zAstrI jaina saskRti saMrakSaka sagha; zolApura , 1978pR..908 / 3. mA.di. granthamAlA, bambaI vi.sa. 1973 meM prathama bAra prakAzita / 4. zolApura saskaraNa, 1935 meM mudrita / 5. (ka) zrI Agama sudhA siMdhu; aSTama bhAga, sapAdaka pa. zrI jinendra vijayagaNI, zrI harSa puSpAmRta jaina granthamAlA, lAkhA bAvala, zAMtipurI, (kha) paiNNayasuttAI, sauMpAdaka, puNya vijaya muni, zrI mahAvIra jaina bidyAlaya, vambaI -1984 6. catuHzaraNa prakoNa kam-gAthA na'. 11 7. ujjovaNamujjavaNa NivahaNa sAhaga' ca NiccharaNa / da'sagaNANacarittatavANamArAhaNA maNiyA / / bhagavatI ArAdhanA / 1 / 8. zrI aparAjitasUri viracita, vijayodaya TIkA, pR. 9-1 0 9. dasaNamArAha'teNa NANamArAhiya have NiyamA / / NANa ArAha teNa dasaNa hoI bhajaNijja // ho bhagavatI ArAdhanA, / 4 / 10. saMjamamArAha teNa tavA cArAhio have NiyamA / / ArAhate Na tava cAritta hoi bhayaNijja / / bhagavatI ArAdhanA / 6 / 11. ahavo cArittArAhaNAe ArAhiya havaha sava' / ArAhaNAe sesAe cArittArAhaNA bhajjA / / bhagavatI ArAdhanA / 8 / 12. mahApratyAkhyAna prakIrNa kam-95 13. mahApratyAkhyAna prakIrNakamU-27-28 14. bhagavatI-ArAdhanA-gAthA, 407-9 15. maraNa-samAdhiprakIrNa kam-gAthA 225-226 / 16. maraNasamAdhiprakIrNa kam-gAthA 4, 7 17. zalya ke 3 va 2 bheda hote haiM-(ka) bhagavatI ArAdhanA-gAthA 540 / (kha) maraNasamAdhiprakIrNakam-gAthA 96 / 18. (ka) bhagavatI ArAdhanA-gAthA 546 / (kha) maraNasamAdhiprakIrNa kamU-gAthA 52 19. samavAyAMga-tristhAnaka, sUtra 15

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jinendrakumAra jaina 147 20. bhagavatI sUtra 8/10/450 21. uttarAdhyayana sUtra 28/2, 3 22. dazavaikAlika sUtra-10/7 23. mUlAcAra-bRhatpratyAkhyAna saMstava adhikAra, gAthA 57 24. (ka) jainendra siddhAMta kAza pR. 284 (kha) dravya sa graha, 54/221 25. dravya-sa'graha-54/222 26. (ka) caumvihArAhaNAphala'....... bhagavatI ArAdhanA / / (kha) dazaNaNANacarittatavANamArAhaNA bhaNiyA || bhagavatI aaraadhnaa-|2| 27. dubihA puNa jiNavayaNe maNi yA ArAhaNA samAseNa / sammatammi ya paDhamA bidiyA ya have carittammi // bhagavatI aaraadhnaa-3| 28. bhagavatI ArAdhanA-gAthA 4, 6 29. maNaha ya tivihA bhaNiyA suvihiya ArAhaNA jiNi dehi / sammattammi ya paDhamA nANacarittehiM do aNNA / / mrnnsmaadhi-prkiirnnkmuu-|15| 30. (ka) dasaNanANacaritta tave ya ArAhaNA caukkha'dhA -( mahApratyAkhyAna prkiirnnkm-|137| (kha) zrIbhaktaparijJA prakIrNakam gAthA 7 (ga) zrI maraNasamAdhi-prakIrNakam gAthA 317 32. abhidhAna-rAjendra koza, pR0 383 32. (ka) bhagavatI ArAdhanA, gAthA 48 (kha) maraNasamAdhi prakIrNakam , gAthA 317 33. (ka) bhagavatI ArAdhanA, gAthA 2154-56 (kha) zrI maraNasamAghiprakIrNakam, gAthA-318-20 34. zrI maraNasamAdhi prakIrNakam, gAthA-319 35. vijayodayA TIkA, pR0 10 36. samaNasutta, 209 37. tattvArthazraddhAna' samyagdarzanama / (tattvArtha sUtra 1 / 2) 38. bhagavatI ArAdhanA, gAthA 31 39. maraNasamAdhi prakIrNakama, gAthA-16, 18 40. bhaktaparijJAprakIrNakam, gAthA-66 41. samaNasutta', 208 / 45, 25055

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148 bhagavatI ArAdhanA eva' prakIrNakoM meM ArAdhanA kA svarupa 42. samaNasutta, gAthA 252 * 43. paccakhANeNaM icchAniroha' jaNayai / uttarAdhyayana 29 / 12 44. Avazyaka, malayagiri ( khaNDa 2, adhyayana 1) 45. samaNasuttaM, 439 46. bhagavatI ArAdhanA, gAthA 26 47. Atura pratyAkhyAna prakIrNakam, gAthA 35 48. (ka) bhagavatI ArAdhanA, gAthA 208 (kha) maraNasamAdhiprakIrNakam, gAthA 176 49. bhagavatI ArAdhanA, gAthA 15 50. bhApatI ArAdhanA, vijayodayA TIkA; pR0 40

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UTTARADHYAYANA-SUTRA ON BRAHMANISM V. M. Kulkarni, Bombay It is indeed difficult to settle questions such as: 'whether Jain agama texts are earlier or later than the Upanisads and the Epics, the Mahabharata (including the Bhagvadgita) and the Ramayana, and the like. Instead of delving into matters relating to chronology the present paper confines itself to investigating into the attitude of Uttaradhyayana-sutra, one of the sacred and valuable texts of the Jain agama, towards Brahmanism. Of the thirty-six lectures constituting this text only three lectures called Hariesijjam (Lecture XII), Usuyarijjam (Lecture XIV) and Jannaijjam (Lecture XXV) deserve our special attention as they dwell upon some few noteworthy features of Brahmanism. In the course of his dialogue with his two sons the Purohita, with a view to dissuading them from adopting ascetic life, sets forth before them the Brahmanical ideal : 'Those versed in the Vedas say that there will be no better world for men without sons. My sons, after you have studied the Vedas, and fed the priests, after you have placed your own sons at the head of your house and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages' (XIV. 8-9). The sons spoke to him these words: "The study of the Vedas will not save you, the feeding of Brahmanas will lead you from darkness to darkness, and birth of sons will not save you. Who will assent to what you said ? Pleasures bring only a moment's happiness but suffering for a very long time...they are an obstacle to the liberation from existence and are a very mine of evils. While a man...seeks for wealth, he comes to old age and death. We will just now adopt Dharma: After adopting it we shall not be born again."..

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150 V. M. Kulkarni In short, this lecture (XIV) strongly recommends the ascetic ideal and pooh-poohs (makes light of) the Brahmanic ideal. Lecture XII (Harikesa) paints Brahmana priests in dark colours: They are described as ignoble men (anarya), arrogant through pride of birth, slaughterers or killers of animals, men who did not subdue their senses, the unchaste/incelibate fools...those who are full of anger and pride, who kill, lie, steal, and own property, are Brahmanas without pure birth and knowledge; they are very bad fields, (on which gifts sown do not grow up as merit): they are only the bearer of words, they do not understand their meaning although they have learnt the Vedas. In the Lecture about the true sacrifice (XXV. 18-19) too the Brahmanas are criticised in these words: The ignorant priests pretend to know the sacrifice; their (so-called) Brahmanical excellence consists in (false) lore; they, resembling fire covered by ashes, shroud themselves in study and penance. He who is called by people a Brahmana and is worshipped like fire is no true Brahmana. Verses 19-29 from this Lecture portray an ideal (Jain) ascetic and call him alone a true Brahmana; and verses 31-34 from this very Lecture explain the true nature of a sramana, a brahmana, a muni and a tapasa and the four varnas as follows: "One does not become a sramana by the tonsure, nor a brahmana by the sacred syllable Om, nor a muni by living in the woods, nor a tapasa by wearing (clothes of) kuga grass and bark. One becomes a sramana by equanimity, a brahmana by celibacy, a muni by knowledge, and a tapasa by penance. By one's actions one becomes a brahmana, by one's actions one becomes a ksatriya, by one's actions one becomes a vaisya or by one's actions one becomes a sudra."3 Harikesa, the son of a svapaka (=Candala), who has adopted asceticism, criticises the Brahmanas for tending the fire, seeking external purity by water, using Kusa-grass, sacrificial poles, straw and wood, touching water in the evening and morning (on the occasion of saying prayers) thereby injuring living beings and com.

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Uttaradhyayana mitting sins. He indirectly criticises also bathing in a holy bathingplace (like Prayaga, a celebrated place of pilgrimage at the confluence of Ganga and Yamuna) with a view to washing away sins when he declares: 151 The dharma is my pond, celibacy my holy bathing-place... there I bathe...and get rid of my impurities of sins (also hatred). (XII. 46). He lays stress on the great value of penance and makes light of birth in a high or exalted family. In fact, Harikesa as well as Citra-Sambhuta legends illustrate how a svapaka, detested by all people for being born in the lowest caste, by taking to asceticism reaches the highest place of perfection. These legends bear testimony to the fact that the Jain dharma does not believe in untouchability nor in caste-superiority. Finally, the Jain criticism of Vedic (animal) sacrifices: Jainism prescribes ahimsa (non-violence or non-injury to living beings) as the first and foremost of its five fundamental or basic vratas (vows). Every follower of Jainism must observe this vrata by abstaining from violence or injury to living beings, in thought, word or deed, together with its causal and permissive variations. With such a great emphasis on ahimsa, the attitude of Jainism towards sacrifices involving slaughter of animal is bound to be one of uncompromising dissent and bitter hostility. The Uttaradhyayana, the first mulasutra which is one of the most valuable portions of the Jain agama, on one occasion declares: The binding of animals (to the sacrificial pole), all the Vedas, and sacrifices, being the causes of sin, cannot save the sinner; for his karmans are very powerful (XXV. 30). In the Lecture on Harikesa there is a passage interpreting a sacrifice spiritually which deserves special attention: "He who is well fortified by the five samvaras (preventing by means of the samitis and guptis the asrava, the flowing in of the karman upon the soul), is not attached to this life, abandons his bod (in the kayotsarga posture), who is pure and does not care

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152 V. M. Kulkarni for his body, in fact offers the best of sacrifices and as such wins the great victory, Where is your fire, your fire-place, your sacrificial ladle ? Where the dried cow-dung (used as fuel)? Without these things, what kind of priests can the monks be? Penance is my fire; life my fire-place; right exertion is my sacrificial ladle; the body the dried cow-dung; karman is my fuel; self-control, right exertion and tranquility are the oblations, praised by the sages, which I offer (XII. 42-44)."'5 Taking a clue from these passages, many later Jain works dealing with dharma, mythology, philosophy and dharma-kathas denounce bloody Vedic sacrifices at length using cogent arguments. Among such works Mallisena's Syadvadamanjari is particularly noteworthy. Its discussion, however, lies outside the scope of the present paper. Some of these works including Syadvadamanjari cite passages from sruti, smrti, the Mahabharata, the Puranas, as well as the views of the Samkhyas, etc., in the course of their criticism of himsa with approval. These passages leave no doubt that there was a strong body of opinion even in Brahmanism which revolted against hinsa, even vaidha himsa (i.e. himsa prescribed in sastras, such as animal-slaughter in a sacrifice). A.B. Dhruva maintains that "this trend of thought seems to have come down from times earlier than the rise of Jannism and Buddhism, mainly in the Bh ikti and Jnana schools as distinguished from the ritualistic school of Brahmanism." The trend of thought against vaidha himsa may have been present in the period preceding the times of Mahavira and Buddha. One may however add, without any fear of contradiction, that the strong criticism of the Yajniya hissa by the powerful advocates of ahimsa from the Jain and Buddhist circles must have exercised considerable influence and strengthened the trend of though that was already there and contributed to some extent to the decline of the Yajniya himsa. The Uttaradhyayana-sutra criticises the following aspects of Brahmanism : : (i) The ritualism or formalism or ceremonialism as against the self-control and the virtuous life of the ascetics, and

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Uttaradhyayana 153 its advocates, the priests (ii) The animal sacrifice prescribed by the Vedas (iii) Caste-system based on birth. (iv) Untouchability and (v) Brahmanic belief that bathing at a holy bathing-place washcs away one's sins. In conclusion may I say: Although Jainism and Buddhism assail Brahmanism for enjoining bloody animal sacrifices, for creating the evil caste-system, for recognising untouchability, for entertaining superstitious beliefs like 'bathing in the river Ganga washes away sins, 'food offered to Brahmanas (on the anniversary of the death of a relative in whose honour sraddha is performed), reaches the particular dead relative (in heaven), 'the birth of a son saves you from hell', etc., we must never lose sight of the most important fact that like Brahmanism and Hinduism, Jainism and Buddhism are and remain genuine products of the Indian mind and that they have considerably influenced Indian spiritual life. It is an indisputable fact that although Indian religions and their darsanas present a diversity of views, we can easily discern in them the common stamp of an Indian culture-the unity of moral and spiritual outlook. When we compare and contrast these Indian religions with the foreign religions like Islam and Christianity, we at once realise how closely allied these Indian religions are. Every Darsana is moved to speculation by a sense of discomfort and disquiet at the existing order of things. These darsanas agree implicitly on the four aryosatyas (noble truths) discovered by Buddha : 1. There is suffering. 2. There is a cause of suffering. 3. There is cessation of suffering. 4. There is a way to attain it. These darsanas also accept the law of Karman which implies optimism and makes man the master of his own destiny. They also hold in common the view that ignorance of reality is the cause of our bondage and sufferings and liberation from these can be achieved only through knowledge of reality, continued meditation on the highest principle and a life of self-control (yoga and samyama); further, these darsalas accept the idea of liberation (moksa, mukti, nirvana) as the highest goal or aim of life. Brahmanism, Jainism and Buddhism are the major 11. Seminar on Jain Agama

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154 V. M. Kulkarni constituents of Bharatiya-dharma and Bharatiya-Samskrti and every Bharatiya ought to be proud of this glorious heritage. As researchers or investigators into truth we must take note of the attacks on the Vedas, the Brahmanas, their ceremonialism or ritualism and their institutes of varna and jati, the recognition of degrading untouchability, their superstitious beliefs, etc. and learn from their perceptive criticism, ignoring polemics but we must always and ever keep at the back of our mind the common thread of cultural unity and spiritualism that runs through these three great religions of Indian origin. 1. According to some modern scholars Jainism and Buddhism represent a revolt against the older religion of Brahmapism; the orthodox Jains themselves however assert that their religion is the oldest of all religions, and the religion of the Brahmanas is merely a degenerate form of it. 2. Cf. Traigunyavisaya veda nistraigunyo bhavarjuna / -Bhagavadgita-II-45. 3. Cf. Caturvarnya m maya srstam gunakarmavibhagasah / -Bhagavadgita-IV-13 And, also Bhagavadgita-XVIII-41. 4. Cf. The author of Suyagadamga assails Brahmanical ritual thus : "If it were true that perfection or liberation can be attained by ablutions with cold water, then fishes, tortoises and snakes would attain the highest perfection; and if water really washed away the evil deed, then it must needs wash away the good deed also. Brahmanas assert that perfection or liberation is to be attained by the daily lighting of the fire; if this were true, smiths and artisans of a similar nature would attain the highest sanctity. -Suyagada VII-14-16, 18. 5. Cf. "Superior is wisdom-sacrifice (jnano-Yajna) to the sacrifice with objects (dravya yajna), o harasser of thy foes. All action (Karma) without exception, O son of petha, is comprehended (or culminates) in wisdom (jnana). -Bhagavadgita-IV. 33. And, "Of offerings I am the offering of Japa". (Yajnanam japa-yajno'smi') - Bhagavadgita-X, 25.

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uttarAdhyayanasUtra tathA dhammapada kI uktiyoM meM prApta sAmya -prajJA ThAkara, ahamadAbAda. ati prAcIna kAla se rASTrIya jIvanamUlyoM kA bodha prApta karAne ke lie sarala bodhAtmaka kathAnakoM va subhASitoM kA prayoga hotA rahA hai / eka hI prakAra ke ese subhASitAtmaka aMza prAyaH sabhI saMpradAyoM ke sAhitya meM upalabdha haiM aura ina sUktiyoM kA trikAlAbAdhita mUlya hai / jainAgamoM meM uttarAdhyayanasUtra tathA bauddha AgamoM meM dhammapada prAyaH isI kAraNa adhika lokapriya hai / Agama kA sarvasAdhAraNa artha hai-jJAna kaise prApta huA, prApta jJAna kA mUla srota kauna sA hai yaha pragaTa karanevAlI guru-ziSya paraMparA / arthAt mokSaprApti ke vibhinna mArga jatAnevAle anekAneka saMpradAyoM meM bhI sadvicAra kI samAnatA kA sUtra hamezA dRSTigocara hotA rahA hai| uttarAdhyayanasUtra [u.sU.] jaina Agama sAhitya ke prAcInatama lokapriya graMthoM meM se eka hai| u.sU. ke racanAkAra tathA racanA kAla ke bAre meM sarvasaMmata abhiprAya nahIM hai / kintu u.sU. bhagavAna mahAvIra ke nirvANa ke prAyaH 1000 varSa ke sudIrgha kAlakhaNDa meM bhinna bhinna vyaktiyoM dvArA saMkalita graMtha hai / kisI eka vyakti dvArA likhita kisI kAla vizeSa kA yaha grantha nahIM hai| isa mata se adhikAMza vidvAna sahamata hai / unakA prAcInatama aMza zramaNoM ko sambodhita upadezavacanoM, dRSTAMta kathAo, itihAsa saMvAdoM aura prAcIna AkhyAyikAoM se sambandhita adh-yayana hai / bAda ke kucha adhyayanoM ko chor3a kara anya sabhI bhASA, chaMdaracanA, tathA viSayanirUpaNa kI dRSTi se Agama sAhitya ke prAcInatama stara meM sthAna :prApta karate haiN|

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156 prajJA ThAkara aise jJAna ke srotarUpa u.sU. meM AtmA-paramAtmA, jIva, kAma, krodha, lobha, moha, tRSNA, mRtyu, zramaNa, bhikSu Adi aneka viSayoM kI atyaMta gaharAI se carcA kI gaI hai| dhammapada bauddha Agama hai aura suttapiTaka ke khudakanikAya nAmaka aMtima nikAya ke pandraha granthoM meM usakA dvitIya sthAna hai / bauddhAgamoM meM sarvAdhika lokapriyatA use prApta hone ke kAraNa hI prAyaH use bauddhoM kI gItA bhI kahA gayA hai| cInI turkistAna meM khorAna ke naz2adIka ke kSetra se eka khaNDita hasta-likhita pustaka prApta huI hai / yaha kharoSTi lipI meM hai| isa graMtha ke adhyayana ke bAda kucha vidvAnoM kA mata hai ki vaha IsA ke 269 veM varSa meM likhA gayA hogaa| isake uparAMta cInI bhASA meM dhammapada ke tIna bhinna bhinna saMskaraNa prApta hote hai / ataH kahA jA sakatA hai ki pAli bhASA kA dhammapada ati prAcIna hai / dhammapada kI ina dhArmika gAthAoM meM bhagavAna tathAgata ke anuyAyI bauddha zramaNoM kI gAthAe~ hI nahIM apitu anya paMthopapaMtha ke zramaNa va brAhmaNoM dvArA kahI gaI gAthAoM kA bhI samAveza hai / isa se phalita hotA hai ki usa yuga meM paMthadveSa nahIM thA aura suvicAroM kA AdAnapradAna sucArurUpa se calatA rahatA thA / u.sU. va dhammapada meM adhyAtma, dharma, nIti, kartavya, sAdhanA, samabhAva, vItarAga Adi viSayoM ke nirUpaNa meM bhASA kI mahattA, prauDhatA va gAMbhIrya kA kahIM kahIM to akSarazaH sAmya dikhatA hai / u.sU. aura dhammapada meM prApta aisI kucha samAna sUktiyoM para hama dRSTipAta kreNge| susukhaM bata jIvAma yesaM no natthi kiJcanaM / pItibhakkhA bhavissAma devA AbhassarA yathA // -dhammapada-200-4 (akiJcana aise hama yahIM acchI taraha sukharUpa jIvana vyatIta kara rahe haiN| jisa prakAra deva AbhAsvara haiM, usI prakAra hama bhI prIti-bhakSI hoNge| )

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uttarAdhyayanasUtra tathA dhammapada isI prakAra ke nispRhatva kI kalpanA mahAbhArata kI anugItA ke antargata brahmagItA meM (12-268-8) janaka-brAhmaNasaMvAda meM bhI prApta hotI hai / jo sahassaM sahassANaM saMgAme dujjae jiNe / / egaM jiNejja appANaM esa se paramo jo| -u.s. 9-34 dazalakSa yoddhAoM para yuddha meM vijaya prApta karane se apane Apa para vijaya prApta karanA uttama jayazrI hai / yo sahassaM sahassena saGgAme mAnuse jine / eka ca jeyyamattAnaM sa ve saGgAmamuttamo // -dhmmpd-103|4 (saMgrAma meM sahasra ke sahastra (daza lakSa) vyaktiyoM ko jotane se to eka AtmA ko jItanevAlA saMgrAme uttama hai / ) appANameva jujjhAhi kiM te jujheNa bjjho| appANamevamappANaM jaittA suhamehae // u.-sU. 9-35 (svayaM se yuddha kara, bAharI zatru se laDane se kyA ? apane Apa para svayaM vijaya prApta karanevAlA manuSya hI sukha pAtA hai / ) paJcindiyANi kohaM mANaM mAyaM taheva loha ca / dujjayaM ceva appANaM savvaM appe jie jiyaM // u.sU. 9-36 (paJcendriyA~, krodha, mAna, mAyA, lobha aura durjaya 'sva' arthAt apane Apa ko bhI AtmA kI vijaya dvArA hI jItA jA sakatA hai|) attA have jitaM seyyo na cAyaM itarA pjaa| attadantassa posassa niccaM saMyatacArino // dhammapada-104-5 neva deva na gandhabbo na mAro saha brahmanA / jitaM apajitaM kayirA tathArUpassa jantuno // dhammapada-105-6 (ina anya prajAoM ko jItane ke bajAya apane Apako jItanA hI zreyakara hai | Atmadamana karanevAle tathA sadA saMyama se calanevAle jantu ko brahmA

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158 prajJA ThAMkara sahita deva, gaMdharva aura mAra jaise bhI a-jita (unake vijaya ko mithyA karanA) nahIM kara sakate / ) (ba) no indiyaggejha amuttabhAvA amuttabhAvA vi ya hoi nicco / ajjhatthaheuniyayassa bandho saMsAraheuM ca vayanti bandhaM // u.sU.14-19 [(AtmA) amUrta hone ke kAraNa indriyagrAhya nahIM hai / amUrta hone se hI vaha nitya hai / apane sAMsArika baMdhana kA hetu AtmA meM nihita hai / isI baMdhana ko saMsAra kA hetu mAnA gayA hai / ] ___ attA hi attano nAtho ko hi nAtho paro siyA / attA hi sudantena nAthaM labhati dullabhaM // dhammapada-160-4 [AtmA hI AtmA kA nAtha hai, anya kauna usakA nAtha ho sakatA hai ? ataH udAtta (sudanta) Atma dvArA hI durlabha nAtha prApta hotA hai ] attanA va kataM pApaM attanA saMkilissati / attanA akataM pApaM attanA va visujjhati / suddhI asuddhI paccattaM nAo karja vi sodhaye // -dhammapada-165-9 [AtmA dvArA kiye gaye pApa se AtmA ko hI kleza hotA hai / niSpApa AtmA se AtmA zuddha hotI hai / pratyAtmA kI pratyeka vyakti kI zuddhi yA azuddhi anya koI nahIM kara sakatA !] _ 'attanA codayattAnaM paTimAse attamattanA / ' -dhammapada-379-20 (AtmA ke dvArA hI AtmA kI khoja kareM, AtmA dvArA AtmA kA parIkSaNa kreN|) _ 'uddhredaatmnaatmaanm........| gItA-6-5 aura 5-34-62 meM AtmA se AtmA kI khoja karo / AtmA hI AtmA kA baMdhu hai aura AtmA hI AtmA kA ripu hai / aisI mahAbhArata kI ukti ke sAtha isa gAthA kI tulanA kI jA sakatI hai|

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uttarAdhyayanasUtra tathA dhammapada 159 mAse mAse tu jo bAlo kusaggeNa tu bhuJjae / na so sakkhAyadhammassa kalaM agghai solasiM // [koI mUrkha prati mAsa kevala kuzAgra bhAga jitanA hI bhojana kare taba bhI vaha suAkhyAta dharma kI solahI kalA taka nahIM pahU~catA / ] mAse mAse kusaggena bAlo bhujetha bhojanaM / na so saikhatadhammAnaM kalaM agghati soLasiM // --dhammapada-70-11 [mUrkha yadi pratimAsa darbha kI noka jitanA hI bhojana karatA rahe taba bhI dharma ko jAnanevAle logoM kI solahavIM kalA ke lAyaka bhI vaha nahIM hotaa|] ___paDanti narae ghore je narA pAvakAriNo / divvaM ca gaI gacchanti carittA dhammamAriyaM // -u.sU. 18/25 (jo puruSa pApAcaraNa karatA hai vaha ghora naraka kA bhogI banatA haiM, Aryadharma kA AcaraNa kara ke divya gati ko prApta karatA hai|) kAsAvakaNThA vahavo pApadhammA asaMyatA / pApA pApehi kammehi nirayaM te upapajare / / -dhammapada-307-2 ( kaSAya vastra dhAraNa karanevAle, pApadharmI, asaMyamI asaMkhya pApI puruSa pApakarmo se naraka meM vAsa karate haiM) tasapANe biyANettA saMgaheNa ya thAvare / jo na hiMsai tiviheNaM taM vayaM bUma mAhaNaM / / -u.sU. 25-23 ( jo trasa arthAt jaMgama aura sthAvara prANiyoM ko ThIka se samajakara tInoM prakAra (mana, vacana, kAyA) se unakI hiMsA nahIM karatA use hama brAhmaNa kahate haiM / ) yassa kAyena vAcAya manasA natthi dukkataM / saMvutaM tIhi ThAnehi tamahaM brUmi brAhmaNaM // dhammapada-391-9

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160 ( kAyA, vANI tathA mana se jisane koI duSkRta nahIM kiyA, se saMvRtta haiM use maiM brAhmaNa kahatA hU~ / ) kohA vA jai vA hAsA lohA vA jai vA musaM na vayaI jo u taM vayaM bUma mAhaNaM // bhayA / prajJA ThAkara tInoM u. sU. 25-24 ( krodha, hAsya, lobha yA bhaya se jo asatya nahIM bolatA use brAhmaNa kahate hai | ) na jaTAhi na gottena na jaccA hoti brAhmaNo / yahi saccaM ca dhammo ca so sucI so ca brAhmaNo || dhammapada 293 - 11 ( jaTA, gotra yA janma se brAhmaNa nahIM hotA, jisa meM satya aura dharma hai vahI zucI arthAt pavitra hai, vahI brAhmaNa hai | ) cittamantamacittaM vA appaM vA jai vA vahuM / na giNhAi adattaM taM vayaM bUma mAhaNaM // (jo adatta hai arthAt kisI ke dvArA ( dAna meM svayaM denA ) diye binA sacitta ( arthAt dAsa, pazu Adi ) athavA acitta ( arthAt suvarNa Adi) jarA bhI nahIM letA ( arthAt jo kucha mAMgatA nahIM ) use hama brAhmaNa kahate haiM / ) u. sU. 25-25 prakAra akiJcanaM anAdAnaM tamahaM bUmi brAhmaNaM || dhammapada - 396-14 ( jo akiJcana hai, aparigrahI ( kucha lene kI icchA rahita hai use maiM brAhmaNa kahatA hU~ | ) jahA pomaM jale jAyaM novalippai vAriNA / evaM alittaM kAmehiM taM vayaM bUma mAhaNaM // uM0 sU0 25-27 alipta rahatA hai, ( jala meM utpanna kamala puSpa jisa prakAra jala se usI prakAra jo kAmabhogoM se alipta rahatA hai use hama brAhmaNa kahate haiM / ) vAri pokkharapatte va Aramgeriva sAsapo / yo na limpati kAmesu tamahaM bUmi brAhmaNaM / / dhammapada - 401 - 19

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uttarAdhyayanasUtra tathA ghammapada [ kamalapatra para par3e jala kI taraha aura takalI (sUta kAMtane kI) kI Ara kI noka para rakhe sarasoM ke kaNa kI taraha jo 'kAma' se lipta nahIM hotA use maiM brAhmaNa kahatA hU~ !] jahittA puvvasa joga nAisa ge ya bandhave / jo na sajjai eehi ta vayaM bUma mAhaNaM / u.sU. 25-29 (pUrva sambandha, sambandhI varga tathA bAndhavoM kA tyAga kara ke jo bhogoM meM Asakta nahIM hotA use brAhmaNa kahate haiM / ) sabbasaMyojana chettvA yo ve na paritassati / ___ saGgAtiga visaMyutta tamahaM bUmi brAhmaNa // dhammapada-397-15 [sarva saMyojanoM ko (sambandhoM ko) cheda kara bhI trasta nahIM hotA, jo Asakti se pare hai, aviSakta (anAsakta) hai use maiM brAhmaNa kahatA hU~ / ) na vi muNDieNa samaNo na oMkAreNa bambhaNo / na muNI raNNavAseNaM kusacIreNa tAvaso // u.sU. 25-31 [muNDana karavAne se zramaNa nahIM hotA, OMkAra (raTaNa) se brAhmaNa nahIM hotA, araNyavAsa karane se koI muni nahIM hotA tathA kuza-vastra (valkala) dhAraNa karane se tApasa nahIM hotA / ] na muNDakena samaNo abbato alika bhnn| icchAlobhasamApanno samaNo ki bhavissati // dhammapada-264-9 (bhuNDI hone se zramaNa nahIM huA jAtA. niyamoM kA pAlana na karanevAlA, asatyavAdI, icchAoM se tathA lobha se Asakta kisa prakAra zramaNa hogA ?) samayAe samaNo hoi bambhacereNa bambhaNo / .... nANeNa ca muNI hoi taveNa hoi tAvaso // -u.sU. 25-32 (samatA se zramaNa, brahmacarya se brAhmaNa, jJAna se muni tathA tapa se tApasa hote hai)|

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162 bAhitapApo tiM brahmaNo samacariyA samaNo ti buccati // dhammapada - 388-6 ( pApo ko bahirgata karane se brAhmaNa kahalAtA hai / samacaryA dvArA zramaNa (samaNa) kahalAtA hai | ) prajJA ThAkara dhammapada ke ' bahmaNavaggo' kI aneka gAthAoM tathA suttanipAta ke 'baseTThasuta' ( vasiSThasUtra ) kI 27 se 54 taka kI gAthAoM meM lagabhaga zabdaza: samAnatA milatI hai / mahAbhArata aura u0 sU0 kI taraha dhammapada kI gAthAoM meM bhI sthAna sthAna para ' tamahaM bUmi brAhmaNaM' jaisI paMktiyA~ haiM / prAkRta ke ' samatva ' se ' samaNa ' aura pAlibhASA meM samacaryA se 'samaNa yA zramaNa huaa| vaise hI vaidika anugamoM meM brahma ke sAtha samatva kI kalpanA karake brAhmaNa zabda AyA / prastuta adhyayana se yaha spaSTa hotA haiM ki u0 sU0 tathA dhammapada ke. viSayavastu kA srota eka hI hai| vaidika sAhitya meM bhI inhIM guNa - vizeSoM kA vivaraNa prApta hotA hai / bhAratIya saMskRti kI yahI vizeSatA hai / mokSaprApti ke mArga, AcAra, vicAra, upAsanApaddhatiyA~ to yahA~ aneka panapI hai / kintu sAmaMjasya ke sUtra, vicAroM kA AdAna-pradAna bhI calatA rhaa| jaina, bauddha va veda-upaniSada kA isa samAna tattva kA bodha Aja ke saMkrAnti kAla meM rASTra kI ekAtmakatA aura akhaNDitatA ko dRDhamUla banAne meM upakAraka ho sakatA hai / ataH vibhinnatAoM kI khoja ke bajAya vibhinna paMtha - sampradAyoM meM samAviSTa ekatva ke sUtroM kI khoja Avazyaka ho gayI hai / aisA sAdara sUcana karane kA lobha saMvaraNa nahIM kara sakatI /

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uttarAdhyayanasUtra tathA dhammapada 162 saMdarbhagrantha-sUci (1) uttarAdhyayana : eka samIkSAtmaka adhyayana vAcanA pramukha-AcArya tulasI, vivecaka aura saMpAdaka - muni nathamalajI, prakA0 jaina zvetAmbara terApaMthI mahAsabhA, AgamasAhitya prakAzana samiti, . kalakattA-1, prathama-AvRtti, 1967. (2) uttarAdhyayana sUtra ane mahAbhArata - me tulanAtma adhyayana, a. upendra saaNs|. (3) ma54 - dhama nA ph| ( gurAtI sa25 anuvAda sahita) saMpA. paMDita becaradAsa dezI, prakA tribhuvanadAsa ka. Thakakara, sasnu sAhityaqdha ryAlaya, raay||4, mamahApAha. saM0 2002. mahAbhAratam - zrImannIlakaNThaviracitabhAratabhAvadIpAkhyaTIkayA sametamAvRtti-6 graMthoMmeM, prakA0 oriyaNTala buksa rIpriMTa koporezana, dilhI, saMpA0 paM0 rAmacandra zAstrI kiMjavADekara, dvitIya AvRtti-1979 (6) bhArataratna ( mahAmAratanA sUti 2tnAnu samAsAyana) le. upendra sAMDesarA, prakA, De. bhegIlAla ja. sAMDesarA, adhyApaka nivAsa, pratA , 162 / -2, prathama AvRtti, 3ghumArI-1893. (5)

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uttarAdhyayana tathA manusmRti meM varNita sAdhu-AcAra __DaoN. mithileza kumArI mizra, paTanA brAhmaNa AcAra kA prasthAna bindu varNAzrama dharma hai jo smRtiyoM meM nirUpita hai aura zramaNa AcAra kA prasthAna bindu vairAgya hai jo usake Agama granthoM meM nirUpita haiM / smRtiyoM meM manusmRti tathA jaina Agama granthoM meM uttarAdhyayana meM AcAra-vyavasthA kA pUrNa vivecana upalabdha hai / ataH prastuta lekha inhIM sImAoM meM hai / manusmRti ke anusAra saMnyAsonmukha prANI apane sabhI uttaradAyitvoM se nivRtta hone para hI saMnyAsa meM praviSTa ho sakatA hai / arthAt varNAzrama vyavasthA kI pUrNatA ke sAtha hI saMnyAsI honA cAhie / kramazaH vinayapUrvaka brahmacarya Azrama meM jJAnArjana karanA cAhie / tatpazcAt dharmapUrvaka niSThA aura karmaThatA se dhanArjana karake gRhasthAzrama ke niyamoM kA pAlana karanA cAhie santAnotpatti karake pitRRNa se mukta ho vAnaprastha meM yajJAdi karaneke bAda vyakti saMnyAsa kA adhikArI hotA hai / RNazodhana kiye binA mokSArthI narakagAmI hotA hai, dRSTavya hai : RNAni trINyapAkRtya mano mokSe nivezayeta 1 / anapAkRtya mokSaM tu sevamAno vrajatyadhaH // isa prakAra Azrama kI anivAryatA svayaM siddha hai / manusmRtikAra brAhmaNoM yA dvijoM ko hI saMnyAsa kI AjJA detA hai zeSa varNo kSatriya, vaizya aura zUdra ke kartavya-pAlana meM hI unake mokSa kI siddhi yA pUrNatA mAna letA hai / kSatriyoM ke lie vAnaprastha kA vidhAna haiM-vArdhakya meM munivRtti ko kAlidAsa dvArA raghuvaMziyoM kA jIvanAdarza mAnA gayA hai kintu inake lie raNakSetra meM prANatyAga karanA bhI saMnyAsa-sAdhana ke samatulya hai / manasmRti kA vidhAna hai ki kSatriya cAhe to tRtIya Azrama meM jAye yA dharmayuddha meM prANoM kA parityAga kare / vaiiyoM ke lie vAnaprastha aura saMnyAsa kI anivAyatA nahIM vatAyI gaI hai aura zUdroM ke

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Do. mithileza kumArI bhizra 165.. lie to spaSTa kahA gayA hai ki sevA hI unake lie saMnyAsa ke samatulya phala 2 dAyaka haiM / zUdra ke lie saMnyAsa kA varjana hai tabhI to tapalInazambUka zudra kA sira rAjA rAma ke dvArA chinna kara diyA gayA thA / manusmRti meM bAra-bAra sabhI AzramoM meM jAne kA ullekha milatA haiM yathA anadhItya dvijo vedAnanutpAdya tathA sutAn / aniSTvA caiva yajJaizca mokSamicchannrajatyadhaH // 3 arthAt jo dvija vedoM ko na par3hakara tathA putroM kI utpatti aura yajJoM kA anuSThAna na kara (athavA RSiRNa, pitRRNa, aura devaRNa se uttIrNa hue binA ) saMnyAsa dhAraNa karane kI icchA karatA hai vaha nIca naraka gati ko prApta hotA hai / manusmRti ke anusAra dvijoM ke lie tInoM RNoM ke apAkaraNa ke bAda hI saMnyAsaH kA vidhAna hai / jabaki jaina Agama aisA nahIM kahate / kSatriya rAjA nami kI pravrajyA, do yuvA brAhmaNo kA zramaNa bana jAnA, harikezI cANDAla kI tapasyA Adi varNAzrama dharma kI vyavasthA ke viparIta haiM / jisameM jaba bhI vairAgya bhAva ho vahI zramaNa ho sakatA hai / isa prakAra jaina zramaNoM ke lie jAti yA Azrama kI koI vizeSa AvazyakatA nahIM hai / nivRtti para hI inakA siddhAnta nirbhara hai / jaina AgamoM meM 1 sAdhuoM ke lie pUrNa ahiMsA, satya, asteya, brahmacarya aura aparigraha vratoM kA vidhAna kiyA gayA hai / inakA vistRta vivecana uttarAdhyayana meM upalabdha hai 1 zramaNa zabda kI vyutpatti zrama se mAnI gayI hai jisake anusAra zramaNa zabda kA mUlAdhAra, kAyakleza athavA tapasyA hai jisakI pUrNatA 22 parISahoM ke. sahana karane meM hotI hai / " ye bAIsa parISaha sAdhu - jIvana kI kasoTI haiM / inake vistRta vivecana hetu zodha-prabaMdha apekSita hai / ataH yahA~ para mAtra unake nAma prastuta haiM kSudhAparISaha, tRSAparISaha, zItaparISaha, uSNaparISaha, daMzamaSaka parISaha avastraparISaha, aratiparISaha, strIparISaha, caryAparISaha, vadhAparISaha, yAcanAparISaha alAbhaparISaha, rogaparISaha, tRNasparzaparISaha, prasvedaparISaha, satkArapuraskAraparISaha prajJAparISaha, ajJAnaparISaha, tathA darzanaparISaha /

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166 uttarAdhyayana tathA manusmRti meM tyAgapradhAna sAdhumArga para calane vAle vyakti ko ina parISahoM para vijaya prApta karanI caahie| sAdhucaryA meM ye ukta krama se hI utpanna hote haiM / uttarAdhyayana ke dvitIya adhyAya meM inakA vivecana prApta hotA hai / inake atirikta sAdhu ke sAmAnya kriyA kalApoM kI bhI niyama-vyavasthA dI gayI hai / bhikSA kI vidhiyA~ nizcita kI gayI hai / sAdhu ko cAhie kI gRhastha kA diyA huA eSaNIya zuddha AhAra hI grahaNa kareM / yadi pahale ghara meM kisI anya bhikSu ne praveza kiyA ho to sAdhu na to usa bhikSu ke ati dUra na ati samIpa meM tathA na netroM ke sAmane khaDA ho aura na usakA ullaMghana kara ghara meM Ave / isI prakAra lagabhaga sabhI AcAroM ke lie kaThora niyamoM kI vyavasyA varNita hai / kavacayukta suzikSita 'ghoDe kI taraha icchAoM kA nirodha karane vAlA muni mokSa ko prApta kara letA hai| sAdhu-AcAra meM zraddhA, jJAna aura caritra kA vizeSa dhyAna rakhA gayA hai| manusmRti ke SaSTha adhyAya meM sAdhu-AcAra kA vistRta vivaraNa milatA hai / apane parva dAyitvoM kA pAlana karane ke lie daNDa aura kamaNDalu sAtha meM lekara mokSasiddhi ke lie akele hI bhramaNa karane kA vidhAna hai / AcaraNa sambandhI eka zloka prastuta hai : dRSTipUtaM nyasetpAdaM vastrapUtaM jalaM pibet / satyapUtaM vadevAcaM manaHpUtaM samAcaret // arthAt AMkha se jamIna ko dekha kara paira rakhe, vastra se chAnakara jala piye, satya vacana bole aura pavitra mana se kArya kare / koI vAda-vivAda kare to sahale. kisI kA apamAna na kare / krodha se bhare hue manuSya kA javAba krodhita hokara na de. koI nindA kare to bhadra vacana hI khe| sAta dvAroM (pAMca jJAnendriya tathA tathA mana aura buddhi) se grahaNa kiye jAne vAle viSayoM kI carcA na kare / bhikSA eka hI bAra mAMganI cAhie / bhikSA na milane para viSAda na kare aura milane para harSa na kare / prANayAtrArakSArtha bhikSAnna se jIvana nirvAha kare / daNDa aura kamaNDala meM bhI Asakti na rakheM / alpAham aura ekAnta nivAsa ina do upAyoM

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uttarAdhyayana tathA manusmRti meM | se, viSayoM dvArA khIMcI jAne vAlI inadriyoM ko vaza meM kare / indriyoM ke niyaMtraNa se aura rAga dveSa ke tyAga tathA prANiyoM kI ahiMsA se saMnyAsI mokSa pAtA hai / manusmRti meM vyAhRti aura praNava sahita yathAvidhi tIna prANAyAmoM kI vyavasthA bhI batAyI gayI hai kyoMki Aga meM tapAne se jaise dhAtuoM kA maila jala jAtA hai vaise hI prANavAyu ke nignaha se indriyoM ke doSa dagdha ho jAte haiM / sAdhaka ahiMsA, indriyasaMyama, vaidika koM ke anuSThAna aura kaThina tapazcaryA se brahmapada ko prApta hote haiM / jaina AgamoM meM bhI lagabhaga isI prakAra ke niyama kA ullekha milatA hai / uttarAdhyayana meM AkrozaparISaha ke antargata kahA gayA hai ki : avakosejjA pare bhikkhu, na tesiM paDisaMjale / - sariso hoi bAlANaM, tamhA bhikkhU na saMjale // 17 arthAt koI purUSa sAdhu kI nindA kare to sAdhu usake Upara krodha na kareM kyoMki vaha mukhoM ke samAna ho jAtA hai / isalie apane ko kosane vAle para bhI sAdhu kopa na kareM / dUsaroM kI dArUNa aura kaMTaka ke samAna cubhane vAlI ati kaThora bhASA ko sunakara bhI sAdhu mauna hI rahe kintu una kaThora zabdoM ko bolanevAloM para vacana se to kyA mana se bhI dveSa na kreN|" uttarAdhyayana meM tyAga va caritra para bAra bAra bala diyA gayA hai / usake anusAra buddhi ko manda karane vAle aura lubhAne vAle aise sparzo meM sAdhu apane mana ko na lagAve / evaM krodha na kare, mAna meM na Ave, mAyA kapaTa kA sevana na kareM aura lobha ko bhI / tyAga de|" tabhI AcAra meM ramatA huA mokSa taka pahU~ca sakegA / isa prakAra niSkarSataH yaha kahA jA sakatA hai ki manusmRti aura uttarAdhyayana meM varNita sAdhu-AcAra yatkicit antara hote hue bhI bahuta kucha sAmya rakhate haiM / AcAra kI yaha kaThoratA sambhavataH sAdhanA ke usa stara para itanI anubhUta nahIM hotI hogI jitanI ki pAThaka ko| dhairya aura ahiMsA kI AdhAra

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168 Do. mithileza kumArI mizra zilA para nirmita ye AcAra saMhitAeM vartamAna hiMsAtmaka pariveza meM adhika upayogI ho gayI haiM / Aja unake cintana, manana va AcaraNa kI anivAryatA hotI jA rahI hai| isa taraha se brAhmaNa aura zramaNa vyavasthAoM ke antargata sAdhu-AcAra meM samAnatA hone ke sAtha hI eka maulika bheda bhI hai / smRti kI vyavasthA me yadyapi saMnyAsa mokSaprada hai tathApi gArhasthya kI upekSA kara yaha sevanIya nahIM hai| gArhasthya kI pradhAnatA siddha karane ke lie smRtikAra ne kahA haiM ki vAyu kA Azraya prApta kara ke hI sabhI AzramI (anya tInoM AzramI) jIte haiN| sabhI AzramoM meM veda aura smRti kI vidhi ke anusAra calanevAlA gRhastha zreSTha kahA gayA hai kyoMki vaha anya AzramoM kI rakSA karatA haiM / jaise sabhI nadI-nada samudra meM hI Azraya pAte haiM / vaise hI sabhI AzramI gRhasthAzrama se hI sahArA pAte haiN| zramaNa vyavasthA meM bhI gArhasththa yA zrAvaka dharma kA nirUpaNa hai kintu zrAvaka kI siddhi isI meM hai ki vaha yathAzIdhra sAdhu anagAra dharma meM praviSTa ho jaayeN| isake lie 11 pratimAoM kA vidhAna hai jinake mAdhyama se sIr3hI-dara sIr3hI car3hatA huA zrAvaka munidharma kI bhUmikA meM pahu~ca jAtA hai / kRSi karma kI hI nahIM paraMtu pAcana kriyA kI bhI gardA, gRhastha jIva ke prati eka kaThora dRSTi kA sUcaka hai aura apanI AtyantikatA meM jisa DAla para baiThe haiM usI ke uccheda ke samAna pratIta hotA hai / cintakoM ke dvArA bahudhA aisI AzaMkA bhI vyakta kI gaI haiM ki gRhastha jIvana kI aisI Atyantika upekSA sAmAjika jIvana aura mAnava jAti kI santati ( Continuity ) para pratikUla prabhAva DAla sakatI haiM kintu hameM taba taka aisI AzaMkAo para dhyAna dene kI AvazyakatA nahIM hai jaba taka saMsAra meM rAga kA palaDA virAga se bhArI hai, pravRtti nivRtti se garIyasI haiM / jaba taka aisI sthiti nahIM AtI virAga dRSTi ko kaThoratara karane kI AvazyakatA banI rahegI kyoMki mAnavatA ko khatarA nirapekSa vairAgya se nahIM apitu uddAma rAga se

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uttarAdhyayana tathA manusmRti meM 169 TippaNI 1. manusmRti : 6-35 2. manusmRti : 6-7 3. manusmRti : 6-9, 4. manusmRti : 6-37 vaizAlI insTi TayUTa risarca buleTina na.-4 pR. 1, : dekho uttarAdhyayana kA dvitIya pariSahAdhyayana / 7, uttarAdhyayana : 1/32 8. uttarAdhyayana : 1/33 9. uttarAdhyayana : 48 10. manusmRti : 6/46 11. manusmRti : 6/48 13. indriyANAM nirodhena rAgadveSazayeNa ca / ahiMsayA ca bhUtAnAmamRtatvAya kalpate // 6/60 // 23. manusmRti : 6/75 14. uttarAdhyayana : 2/26 15. uttarAdhyayana : 2/27 16. uttarAdhyayana : 4/12 1. manusmRti : 689 18. manusmRti : 6/90 12. Seminar on Agama

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uttarAdhyayanasUtra meM kAvyatattva DA0 bihArIlAla jaina, udayapura uttarAvyayana sUtra ardhamAgadhI prAkRta-bhASAmeM racita eka mahattvapUrNa jaina Agama graMtha hai / IsA pUrva chaThI zatAbdI meM bhagavAna mahAvIra ne jo upadeza diye the unheM unake ziSyoM ne sUtragraMtho ke rUpa meM lipibaddha kara liyA / ve hI graMtha "Agama' yA 'zruta' kahalAte haiN| prastuta Agama yA zruta-grathameM bhagavAna mahAvIrane nava-dIkSita sAdhuoM ke lie jina AcAra-saMhitA kA upadeza diyA thA usakA sAra saMgRhIta haiN| isa ke chattIsa adhyayanoM meM sAdhuoM ke AcAra evaM tattvajJAna kA sundara nirUpaNa kiyA gayA hai| uttarAdhya yanasUtra kI bhASA sarala, sarasa evaM sAhityika guNoM se bhI samRddha hai / yadyapi saiddhAntika vivecana ke sthala nirasa evaM zuSka haiM aura punaruktiyoM se bhI bhare hue haiM tathApi samagra dRSTi se isa graMthakI bhASAzailI sAhityika, upadezAtmaka, dRSTAnta-alaMkAra-bahula aura subhASitAtmaka hai / isameM prayukta aneka AkhyAna aura saMvAda bahuta rocaka bana par3e haiN| koI bhI dharmopadeSTA, cintaka yA dArzanika mUlataH sahRdaya hotA hai aura apanI vizuddha vRtti se samiSTa ke kalyANa ke lie jo kucha bhI kahatA hai yA likhatA hai usakA cintana mahattva hotA hai / uttarAdhyayanakI AdhyAtmiktA kA jo mahattva zramaNa paramparA meM haiM vahI mahattva sAhityika-paramparA meM bhI akSuNNa hai kyoMki koI bhI kAvyAtmaka ukti AtmAnada bhI pradAna karatI hai / antara kevala bAhya paridhAna kA hotA hai| kAvya kA gaNaveza sundara hotA hai aura adhyAtma kI bhASA kevala bhASA hotI hai| gratha meM donoM hI prakAra ke rUpa dikhAI dete haiN| saiddhAntika adhyayanoM meM dArzanika tattvoM kA jo sUkSma evaM rukSa varNana hai usase isa pratha ko darzanazAsra kahA jA sakatA hai aura jahAM alaMkAra, guNa, rIti, pani,

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uttarAdhyayanasUtra meM kAnyatattva 171 rasa Adi kAvyatattvoM kA sanniveza huA hai ve adhyayana dhArmika kAvya ke rUpa meM AsvAdya bana par3e haiN| kAvya kA pradhAna tattva alakAra hai| yadyapi dhvani athavA rasa ko kAvyAtmA mAnakara aMgIrUpa meM hone se dhvani-kAvya ko uttama-kAvya kahA jAtA hai tathApi kAvya kI pahacAna alaMkAroM se hotI hai| 'kAvya kA bAhma svarUpa alakAramaya hotA hai / zabda aura artha kI cArutA alaMkAroM ke kAraNa hI unmiSita hotI hai| ala kAroM kA vAsantI vaibhava zabdArtha ke udyAna (kAvya) ko mahakA detA hai| uttarAdhyayana-sUtra meM prayukta alaMkAroM kI chaTA bhI sahRdayoM ko maMtramugdha kara detI hai / upamA alakAra ke prayoga se yahAM na kevala aupamya kA nirvAha kiyA gayA hai apitu eka vistRta zabdacitra hI upasthita kara diyA gayA hai:___"dIvaNaTUThe va aNantamohe neyAuyaM dadrumadaThumeva // " arthAt aMdhere meM jisakA dIpa bujha gayA ho usako prakAza meM dekhA gayA mArga bhI dikhAI nahIM par3atA hai / jaise ki moha meM paDakara pramatta banA huA vyakti viveka naSTa ho jAne se dRSTa mokSa-mArga ko bhI nahIM dekhatA hai / yahAM moha ko andhakAra, viveka ko prakAza tathA muktipatha ko gantavya mArga se upamita kara kAntAsammita upadeza kI ramaNIyatA upasthita kara dI gayI hai / kintu saMskRta kAvyoM kI bhAMti isa sUtra graMtha kA pradhAnarasa zRMgAra nahIM hai / ataH vahA~ rasikapriyatA kA anveSaNa karanA nirarthaka hai| yahAM to samasta zRMgAroM kA ayamAna hone ke pazcAt jIvana kI jo rasadhArA pravAhita honI cAhiye usakA baTupa daza diyA gayA hai / isIlie kahA gayA hai ki saMyAga aura tapa hI sAdhujIvana meM sarvasva hai / saMyama bATa reta ke kavala-pAsa kI taraha svAda-rahita hai aura napakA AyA talavAra kI dhAra para calane jaisA dubAra hai / 2 gAra kI racanA ke bAre meM zAMkara advaita vedAnta meM mithyA yA mAyA zabda kA prayoga kiyA gayA hai / saMsAra kI asAratA kA pratipAdana jaina-paramparA meM bhI aneka prakAra se kiyA gayA hai| isI sandarbha meM u0 sU0 meM sAMsA

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172 DA. bihArIlAla jaina rika kAmabhogoM ko zalya, viSa aura sarpa ke upamAnoM se upamita kiyA hai : sallaM kAmA visaM kAmA AsIvisovamA / u0 sU0 namigravrajyA gA0 53 .. isa mAlopamA alaMkAra ke prayoga se kAma-bhogoM kI pariNati kA bhayAvaha evaM yathArtha rUpa upasthita kara diyA gayA hai / vastutaH bhoMga kabhI mukta nahIM hote, apitu hama hI bhogoM ke bali car3ha jAte haiM / ___'bhogA na muktA vayameva bhuktAH / ' ataH AtmA kA brahmake sAtha sAkSAtkAra se hI ina mithyA yA asAra sAMsArika bhogoM se Atyantika nivRtti ho sakatI hai / Atma-jJAna ke isI mahattva ko batAte hue mAlopamAlaMkAra ke dvArA AtmA kI ananta zakti ko nimna gAthA meM dhvanita kiyA gayA hai / appA naI veyaraNI appA me kUDasAmalI / appA kAmaduhA gheNU appA me nandaNaM vaNaM // u0 sU0, mahAniyaNThijja, gA0 36. (AtmA hI vaitaraNI hai, kUTazAlmalI vRkSa hai, kAmadudhAdhenu hai aura nandanavana hai|) kisI viSaya ko hRdayaMgama banAne ke lie pracalita dRSTAntoM kA prayoga kiyA jAtA hai yahA~ para aise aneka dRSTAntoM kA prayoga huA hai jinase viSaya bodha-gamya ho gayA hai| jaise zramaNa-paraMparA meM gurU-ziSya saMbaMdha opacArika mAtra nahIM hote hai| vahA~ guru apane ziSya ko bahujJa banAne kA marasaka prayAsa karate haiM / kisI medhAvI ziSya ko pAkara AcArya use zikSita karate hue atyanta prasannatA kI anubhUti karate haiM / parantu kucha manda-buddhi ziSya unakI zikSA ko hRdayaMgama na kara pAne ke kAraNa khinna hote haiN| unakI isa prIti evaM khIjha ko spaSTa karane ke lie graMthakArane azvazikSA kA dRSTAnta nimna gAthA meM prastuta kiyA hai : ramae paNDie. sAsaM hayaM bha6 va vAhae / bAlaM sammaI sAsanto galiyassaM va vAhae / u0 sU0 vinayazruta, gA0 37

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uttarAdhyayanasUtra meM kAvyatattva muni kA sAdhanA-mArga atyanta kaMTakAkIrNa hotA hai| unheM DAMsa tathA macchara kATate rahate haiM kintu ve usa samaya AtmalIna hokara usa parISaha ko sahana karate hue apane antaraMga zatroM-rAgadveSa, moha-mAyA, Adi kA havana karate rahate haiN| isI bAta ko spaSTa karane ke lie yuddharata madonmatta hAthI kA dRSTAnta diyA gayA hai / aneka vANa hAthI ke zarIra meM ghusakara bhI use zatravinAza ke kArya se roka nahIM sakate haiN| . isa dRSTAnta se yaha spaSTa ho jAtA hai ki hAthI kI bhAMti aparimita Atmazakti se saMpanna hokara muni isa bhavasAgara kA santaraNa kara sakatA hai| jo vyakti aise mahAmuniyoM ko apamAnita athavA pratADita karatA haiM vaha apane nakhoM se parvata khodatA haiM, dAtoM se lohA cabAtA hai aura pairoM se agni ko kucalatA vastuta: ajJAnavaza mAnava martya-loka meM aneka durAcAra karatA hai| kintu mRtyu ke samIpa Ane para vaha paraloka ke bhaya se saMtrasta hotA hai / ajJAnI jIva ke isa sAmAnya vyavahAra kA juArI ke dRSTAnta se samarthana kiyA gayA hai| dAva meM saba kucha hAra jAne vAle juArI kI taraha ajJAnI kI mRtyu atyanta bhayAvaha hotI hai| ____ kAraNamAlA alaMkAra ke dvArA graMthakAra ne bhavya-jIva meM utpanna hone vAle guNoM kA AlaMkArika varNana kara ke kAvya-dharbhitA kA acchA pradarzana kiyA hai| gAthA isa prakAra hai : sohI ujjubhUyassa dhammo sudasya ciTThaI / / nivvANaM paramaM jAI ghaya-sitta va pAvae / arthAt jo sarala hotA hai, use zuddhi prApta hotI hai| jo zudra hotA hai, usa meM dharma rahatA hai jisameM dharma rahatA hai vaha dhRta-sikta agni kI taraha parama nirvANa ko prApta hotA hai / aise hI muniyoM ko grandhakAra ne dharma-ratha kA sArabhi evaM dharmarUpI ArAma (udyAna) meM vicaraNa karane vAlA batAyA hai / vaha rUpaka

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. DA0 vihArIlAla jaina bhI sAdhaka kI antaraMga bhAva-bhUmi ko pUrNataH prakaTa kara detA hai / usake brahmacarya evaM jJAnatapa kI parAkASThA ko prastuta karane ke lie yaha rUpaka upayukta bana par3A hai / dharmArAdhana karane vAle kA hI samaya acche kArya meM vyatIta hotA hai| isI bAta ko eka sundara sUkti ke rUpa meM isa prakAra prastuta kiyA gayA hai :-- jA jA baccai rayaNI na sA paDiniyattaI / dhammaM ca kuNamANassa saphalA janti rAio // " - jo jo rAtri jA rahI hai, vaha phira kabhI lauTakara nahIM AtI hai| dharma karane vAle kI rAtriyAM hI saphala hotI haiM / isI prakAra aneka subhASita vAkya indranami ke saMvAda, kezi-gautama Adi ke saMvAdoM meM prayukta hue hai / isIlie viMTaranitsa jaise pAzcAtya vidvAn bhI uttarAdhyayana ko zramaNa dhArmika kAvya svIkAra karate haiN| uttarAdhyayana sUtra meM aneka sundara AkhyAna diye gaye haiM / ina AkhyAno meM kAvya ke mAdhurya, oja aura prasAda guNoM kA puTa dikhAI detA hai| AhvalAdakatA aura citra kI duti mAdhurya guNa kI pramukha vizeSatAe~ haiN| koI bhI kathana isa prakAra upasthita kiyA jAya ki usakI carvaNA bhI ho aura citta para amiTa prabhAva bhI paDe to usakI gadhuratA yA AhRlAdakatA kI anubhUti sahRdayoM ko avazya hotI hai / usI prakAra vitta ke vistAra kI hetubhUta dIpti oja-guNa, kahalAtI hai| kintu prasAda-muga zabdArtha kI prasannatA meM prAyaH sarvatra vidyamAna hotA hai / yahI kathana uttarAdhyayana sUtra ke saMbaMdha meM bhI satya hai ki isakI prasAda -guNAtmakatA meM koI nyUnatA nahIM hai / prasAda kI chaTA sarvatra dRSTigata hotI hai|" mAdhurya-guNAtmaka uktiyA~ bhI isa sUtra meM upalabdha hotI haiN| jaise udAharaNa ke lie nimna gAthAe~ dRSTavya hai| .... na vi muNDieNa samaNo na oMkAreNa bambhaNo / na muNI raNNavAseNaM kusacIreNa na tAvaso //

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uttarAdhyayana sUtra meM kAvyatatva samayAe sanaNoM hoI bambhacereNa vammaNI / nAgeNa ya muNI hoI tatreNa hoi tAvaso || - u0 sU0 yajJIya, gAru 29, 30 " arthAt kevala sira muNDana se koI zramaNa nahIM hotA om kA jApa karane se koI brAhmaNa nahIM hotA, araNya meM rahane mAtra se hI koI mani nahIM hotA aura kuza kA cIvara pahanane mAtra se hI koI tapasvI nahIM hotA apitu samabhAva se zramaNa hotA hai, brahmacarya se brAhmaNa hotA hai, jJAna se suni hotA hai aura tapa se tapasvI hotA hai / yahA~ zramaNa, brAhmaNa muni aura tapasvI kA tulanAtmaka carita upasthita kiyA gayA hai / unakI bhinnatAdyotaka upAdhiyA~ hI paraspara bhinna pratIta hotI haiM, anyathA samabhAva, brahmacarya, jJAna aura tapa sabhI meM pArasparika sAmya aura eka spaSTa hai / oja guNa kI abhivyakti dIrgha samAsa racanA se hotI hai kintu kabhI-kabhI oja kA prakAzaka vaha artha bhI hotA hai jo dIrgha samAsa-racanA se rahita prasAdaguNayukta padoM se abhivyakta hotA hai / ' 12 uttarAdhyayana meM isI prakAra ke upadezAtmaka artha se oja guNa kI abhivyakti huI hai / jaise asaMkhyaM jIvi mA samAyae jarovaNIyassa hu natthi tANaM / evaM vijANAhi jaNe pamatte kiSNu vihiMsA ajayA gahinti // je pAvakammehi dhaNaM magussA samAyayantI amaI gahAya | pahAya te pAsaparyaTTie nare verANubaddhA naraya uvanti // u0 sU0 asaMskRta, gA0 arthAt TUTA jIvana sIcA nahIM kiyA jA sakatA hai / ataH pramAda karanA ucita nahIM hotA haiN| kyoMki buDhApA Ane para koI zaraNa nahIM hai / pramAdI, '~~ 175 shi hiMsaka aura asaMyamI manuSya samaya para kisakI zaraNa leMge yaha vicAraNIya hai / * . jo bhI manuSya ajJAnavaza pApa kAryoM se ghanopArjana karate haiM aura vAsanA ke

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176 DA0 bihArIlAla jaina jAla meM phaMsakara vairAnubandhi kamoM se baMdhe hue hote haiM / ve marakara naraka meM hI jAte haiM / vahAM upadeza kI yathArtha bAtoM se citta-dIpti rUpa oja kI abhivyakti ho rahI hai| uttarAdhyayana matra mokSa-mArga ke sAdhakoM kA pAtheya hai| ata: isakI racanA sundara evaM mAdhurya vyaMjaka varNo athavA zabdoM ke rUpa meM huI hai / sahaja, sarala evaM pracalita zabda-gumphanAtmaka zailI meM sAdhu-saMsthA ke niyamoM kA upadeza hone se bhASA meM sAmAsikatA kA prAya: abhAva hai / ata: isa graMtha kI zailI vaidabhI kahA jA sakatA hai| .. yaha gratha vani tattva kI dRSTi se uttama kAvya kahA jA sakatA hai / dhvani kAvya kI AtmA hai| kyoMki kavi loga kisI vizeSa artha kI rasa-pUrNa abhivyakti ke lie pratIyamAnatA kA kAvya meM samucita sanniveza karate haiN| mahAkaviyoM kI vANI meM to pratIyamAna artha hI aMganAoM meM lAvaNya kI taraha pRthak rUpa se Alokita hotA hai| uttarAdhyayana sUtra upadezAtmaka kAvya hai| upadeza meM mukhya-mukhya vipayoM kA ullekha kara unheM vyavahAra evaM AcaraNa meM lAne ke lie ucita nirdeza diye hue hote haiN| yahA~ para bhI AcArya apane ziSyoM ko jIvana-nirmANa kA upadeza de rahe haiN| AcArya kA kathana hai ki TUTA jIvana punaH sAdhA nahIM jA sakatA 'asaMkhayaM jIviya mA pamAyae' (asaMskRta, gA0 1) / jIvana koI aisI vastu nahIM hai jo TUTa sakatI hai| ataH isa kathana kA lAkSaNika artha hogA--jIvana kA adha:patana / isa artha se yaha dhvanita hotA hai ki isa jIvana meM yadi bure kArya kiye to phira kabhI bhI aisA avasara nahIM AyegA ki patita jIvana kA uddhAra ho sake / ataH jIvana-nirmANa ke lie jJAna, caritra aura tapa kI sAdhanA karanI cAhiye / ..isa bhautika-yuga meM pratyeka prANI dhana kI lAlasA se saMtrasta ho rahA hai| vaha cAhe kitanA hI dhana arjita kara letA haiM parantu use usase tRpti nahIM hotI hai / saMsArI jIvana kI isa vittaiSaNA kA koI anta nahIM hai| ata: aise

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uttarAdhyayanasUtra meM kAvyatatva 177 vyakti kA mohAndhakAra ghanA ho jAtA hai| usakA viveka naSTa ho jAtA hai / usakI dazA usa vyakti kI taraha ho jAtI hai jo aMdhere meM dIpa ko lekara calA thA kintu lauTate samaya dIpaka bujha jAne se use dRSTa mArga nahIM dikhAI paDatA hai aura vaha rAste meM bhaTaka kara naSTa ho jAtA hai : dIva-ppaNaThe va aNantamohe / / neyAuyaM daTThamadaThumeva // u0 sU0, asaMskRta, gA0 5. isa gAthA me batAyA gayA hai ki mAnava-jIvana jJAna kA dIpa hai jise pratyeka prANI lekara saMsAra meM AtA hai| manuSya-jIvana meM hI vyakti apane viveka se dharmAcaraNa meM pravRtta hokara mokSa- mArga meM prayANa kara mukti-lAbha prApta kara sakatA hai| kintu apane lakSya se bhaTaka jAne para vahI vyakti eka mAtra dhana-lipsA se pramatta ho jAtA hai| kintu dhana se vaha na to isa loka meM aura na para loka meM apanA trANa-saMrakSaNa kara sakatA hai / bhagavadgItA meM saMyamI aura saMsArI prANI kA antara batAte hue zrI kRSNa ne arjuna ko kahA thA :- yA nizA sarvabhUtAnAM tasyAM jAgati sNymii| yasyAM jAgrati bhUtAni sA nizA pazyato muneH / / gItA, adhyAya 2, iloka 36 vahI bAta yahA~ graMthakArane kahI hai :suttesu yAvI pddibuddh-jiivii| na vIsase paNDie Asu-panne / asaMskRta, gA0 6. arthAt AzuprajJAlanI sAdhaka soe hue logoM meM bhI pratikSaNa jAgatA rahatA hai / spaSTataH yahA~ sone aura jAgane kI kriyA kA abhiprAya bhinna hai| zayana arthAt sAMsArika bhogoM meM Asakta ajJAnI prANI tathA jAgaraNa arthAta bhogoM meM anAsakta hokara mokSaprApti kI sAdhanA meM sadaiva sAvadhAna rahane vAlA / vastutaH dhana, parijana, bhoga Adi ke pralobhana vyakti ko sanmArga se vicalita kara dete haiM / unake vyAmoha meM par3akara mAnava apane hitAhita kA viveka chor3a dete haiM /

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678 DA0 bihAravala jaina ataH ina saba pralobhanoM ke bIca rahakara bhI jo inameM lipta nahIM hotA hai vahI jAgatA hai / upadeza meM AcArya ziSyoM para zAsana karatA hai / kintu upadeSTA hI upadiSTa mArga se uparata ho to aise AcArya ko Ar3e hAthoM lete hue graMthakAra kahatA hai : bhagantA akarentA ya bandhamokhapaiNNiNo / bAbA - viriyameNa samAsAsenti appaya // u0 sU0 kSullaka nirgranthIya, gA0 9. jo AcArya bandha aura mokSa ke siddhAntoM kI vyAkhyA meM kahate to bahuta kucha haiM parantu svayaM AcaraNa meM nahIM lAte ve jJAna - vAda meM rata hokara kevala vAgravIrya se apane ko Azvasta karate haiM / arthAt aise AcArya svayaM bandhana meM paDavara sukti-lAbha se vaMcita ho jAte haiM aura unakI sAdhanA nirarthaka ho jAtI hai| phalata: unake upayeza kA prabhAva bhI niSphala hotA hai / isa prakAra uttarAdhyayana sUtra meM aneka sthaloM para gUDha - rahasyoM kI dhvani kara ke graMthakAra ne vastutaH gAgara meM sAgara hI bhara diyA hai| isa meM na kevala zramaNa saMgha ke ziSTAcAra kA varNana hai apitu usa mAdhyama se utsuka prANI ko apanA kartavya nizcita karane kI preraNA dI gayI hai / sAhitya, dharma aura darzana kI triveNI isa graMtha meM zAMtarasa kI salilA kA pravAha adhyAtma ke taToM se pravAhita ho rahA hai jo isa kali-yuga kI ghora azAMti ko bahA le jAne meM sutarA samartha hai | AvazyakatA hai isake rasapAna karane kI /

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uttarAdhyayanasUtra meM kAvyatatya 1. kAvyaM grAhyamalaMkArAt-kAvyAlaMkArasUtravRtti-vAmana, 1-1--1. . .... .. draSTavya, u0 sa0, mRgAputrIya, gA0 38. 3. dRSTavya, u0 sU0, parIpaha pravibhakti, gA0 10. 4. vahI, harikezIya, gA0 26. 5. vahI, akAmamaraNIya, gA0. 16. 6. 'paraM para' yadA pUrvapUrvasya hetutA, tadA kAraNamAlo syAt / sAhityadarpaNa, pari0 10 kA0 76. 7. draSTavya, u0 sR0 brahAcarya mamAdhi-sthAna, gAthA, 15. 8. draSTavya, vahI, UsukArIya, gA0 24. 9. AGgalAdakatvaM mAdhurya' cittasya dutikAraNam / kAvyaprakAza, aSTama ullAsa, sUtra 86. 1.. dIptyAtmavistRtehe turojo vIrarasasaMsthitiH, kAvyaprakAza, aSThama ullAsa, sUtra 91. 1. dRSTaya, u0 sU0, vinayazruta, gA0 20, 23, 26, 31; parIpaha-pravibhakti. gA0 40, 41, 42, namipatrajyA, gA0 44, 48, 53 ityAdi / 52. tatprakAzanaparazcAryAunapekSita dIrghasamAsaracanaH prasannavAcakAbhidhayaH / vAloka, dvi0 u0 pR0 18. ::3. kAvyamyAtmA dhvaniH / dhvanyAloka, prathama udyota, kA0 1. 4. draSTavya, dhvanyAloka, prathama udyota. kA0 4.

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jainAgama evaM upaniSad : kucha samAnatAe~ DA0 vaziSTha nArAyaNa sinhA, vArANasI jainAgama zramaNa paramparA (jaina) ke AdhAra grantha haiM tathA upaniSad vaidika paramparA ke / isalie donoM ke bIca asamAnatAoM kA pAyA jAnA svAbhAvika aura sahaja hai / kintu zramaNa tathA vaidika donoM hI paramparAe~ bhAratIya saMskRti kI do zAkhAeM haiN| donoM kA udgama evaM vikAsa bhArata meM hI huA hai / kAla meM antara ho sakatA hai parantu deza to eka hI rahA hai| donoM meM antaHsalilA ke rUpa meM bhAratIyatA hI pravAhita hotI hai / jo samasyAe~ aura usake samAdhAna zramaNa paramparA ke haiM vahI vaidika paramparA ke bhI haiM / aisI sthiti meM jainAgama aura upaniSad ke bIca samAnatAoM kA pAyA jAnA asaMbhava nahIM hai / hA~, itanA dhyAna meM avazya rakhanA hogA ki jo zabda aura vAkya jainAgama meM ho vahI upaniSad meM bhI ho athavA jo bAteM upaniSad meM kahI gayI hoM vahAM akSaraza: jainAgama meM bhI hoM / samAnatAe~ dekhane ke lie hameM siddhAntoM kA vizleSaNa karanA hogA / I jainAgama tathA upaniSada nivRttimArga ko mahattva dete haiM / jainAgamane to yajJAdi kA virodha kiyA hI haiM / upaniSadne bhI vedoM meM pratipAdita karmakANDa kA virodha kiyA hai | muNDaka upaniSad' meM bala dekara kahA gayA hai ki mokSa kI prApti jJAna se zuddhi prApta karane para ho sakatI hai na ki dRSTivANI, tapa, karma Adi se / jJAna ko mahattva dene ke kAraNa hI ise " jJAna kANDa kahA gayA hai / jainAgama tathA una para AdhArita granthoM meM jIva ke pradhAnataH do prakAra batAye gaye haiM saMsArI aura mukta | jo saMsAra ke bandhana meM pha~sA huA hai use saMsArI kahate haiM tathA jo janma-maraNa ke bandhana se nikala cukA hai use mukta kahate haiM / upaniSadoM tathA upaniSad -AdhArita granthoM meM do zabda milate haiM "

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jainAgama evaM upaniSaT : kucha samAnatAe~ 181 jIva tathA AtmA / jIva vaha hai jo bandhana meM hai tathA AtmA vaha hai jo svatantra hai / AtmA ko paramAtmA bhI kahate haiN| AtmA aura brahma meM koI antara nahIM hotA hai| jIva caitanya hotA hai yaha sarvavidita evaM sarvamAnya hai / isa sambandha meM jainAgama evaM upaniSad apavAda nahIM ho sakate / ye donoM mAnate haiM ki jIva meM cetanA hotI hai / bhagavatIsUtra meM yaha kahA gayA hai ki jo jIva hotA hai vaha nizcita rUpa se caitanya hotA hai tathA jo caitanya hotA hai vaha nizcita rUpa se jIva hotA hai / umAsvAti ne bhI kahA hai ki jIva kA lakSaNa upayoga hai| arthAt jIva meM cetanA hotI hai / jIva svaprakAzita tathA svapramANita hotA hai / apane lie use kisI anya prakAza kI AvazyakatA nahIM hotI hai / aise hI apane ko pramANita karane ke lie use kisI dUsare pramANa kI jarUrata nahIM hotI hai / upaniSad kA AtmA bhI vizuddha cetanA vAlA hotA hai / vaha svaprakAzita tathA svapramANita hotA hai| itanA hI nahIM balki jainAgama tathA upaniSad ke jIva svabhAvataH para-prakAzaka bhI hote haiM / jIva meM pAI jAne vAlI cetanA hamezA eka jaisI nahIM rahatI hai| usameM hAsa aura vikAsa dekhe jAte haiM jinake kAraNa jIva ke vibhinna prakAra yA stara banate haiM / bhagavatIsUtra meM kahA gayA hai ki jaba hama AtmajAgaraNa para vicAra karate haiM to nArakI jIvoM ko supta sthiti meM pAte haiM, jAgane kI sthiti meM nhiiN| sone aura jAgane meM to nizcita hI cetanA ke stara badala jAte haiN| isake atirikta jaba hama jIva ke pA~ca bhAvoM para vicAra karate haiM to vahA~ bhI cetanA ke parivartanazIla astitva kA bodha hotA hai-aupazamika, kSAyika, kSAyopazamika, audayika tathA pAriNAmika / audayika cetanA ke hAsa kI sthiti hai tathA aupazamika,kSAyopazamika,kSAyika Adi kramazaH vikAsa kI sthitiyA~ haiM / mANDUkya upaniSad meM AtmA kI cAra avasthAe~ batAI gayI haiM jinase cetanA kA vikAsa jAnA jAtA hai / ve haiM :--- jAgrata, svapna, suSupti tathA turIya / jAgrata avasthA

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DA0 baziSTha. nArAyaNa sinhA, vArANasa. meM jIva ko bAhya jagata kA bodha hotA hai / svapna avasthA meM sUkSma vastuoM kA jJAna hotA hai / suSupti Anandamaya sthiti haiN| turIya avasthA AtmA kI pUrNAvasthA hai jo pahale kI tIna avasthAoM kA AdhAra hai / bhagavatIsUtra meM jItra kI do sthitiyoM ko batAte huye suSupti tathA jAgrata kI carcA huyI hai kintu yaha para jainAgama aura upaniSad ke dvArA pratipAdita vikAsakAmoM meM antara jAna par3atA hai / nArakI ko hamezA sone kI sthiti meM batAkara jAgrata se suSupti ko kana vikasita batAyA gayA hai lekina upaniSad ke anusAra jAgrata se suSupti kI avasthA adhika vikasita hai kyoMki vaha Anandamaya hai | kintu samAnatA to donoM meM hai hI ki cetanA kI sthiti parivartanazIla hai / / jaina darzanAnusAra eka, do, tIna, cAra aura pA~ca indriya vAle jIva hate haiM, jinameM cetanA kA kramika vikAsa dekhA jAtA hai / pA~ca indriya vAle jIva meM bhI samanaska amanaska se adhika vikasita hotA hai kyoMki usake pAsa mana hotA hai / sabase adhika vikasita mukta jIva hote haiN| isa taraha vikAsa krama meM eka indriya vAlA jIva sabase kama tathA mukta jIva sabase adhika vikasita dekhA jAtA hai / upaniSad meM kozoM ke vivecana milate haiM jinameM bhautika tattva se lekara Anandamaya vizuddha AtmA kA vikAsa dikhAyA gayA hai| koza pA~ca haiM : annamaya koza, prANamaya koza, manomaya koza, vijJAnamaya koza tathA Anandamya kosh| inameM annamaya koza to ajIva tattva haiM kintu pANamaya koza meM vanaspati Adi ekendriya jIvoM se lekara pazupakSI taka A jAte haiM / manomaya koza meM pradhAna taura se manuSya aura kucha pA~ca indriya vAle pazu bhI Ate haiM kintu isase vikasita vijJAnamaya koza hotA hai jisameM sirpha manuSya Ate haiM kyoMki yaha cetana mAna vetana lI nahIM rahatA hai balki svacetana ho jAtA hai ! yahA~ para manuSya pazu se bilkula alaga ho jAtA hai / sabaye vikasita Anandamaya ko hotA hai / yaha muktAvasthA hai jahA~ sanI bheda samAna ho jAte hai| jaina matAnusAra bhI jIva apanI muktAvasthA meM jJAna kI vibhinna sImAoM ko pAra karake kaivalya kI sthiti meM hotA haiM / vaha apane parAye ke bheda ko miTA detA hai /

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jainAgama evaM upaniSada : kucha samAnatAe~ 183 jainAgama meM kahA gayA hai ki jIva zAzvata haiM aura azAzvata bhI / " apane mUlasvarUpa meM yAni dravya rUpa meM zAstrata hai tathA bhAvarUpa meM yAni manuSyAdi paryAyoM ke rUpa meM azAzvata hai / IzopaniSada Adi meM batAyA gayA hai ki AtmA cala hai aura acala bhI dUra hai aura nikaTa bhI / AtmA acala hai isakA matalaba hai ki vaha nitya haiM aura cala hai isakA artha haiM ki vaha anitya hai / ye donoM bAteM eka hI dRSTi se kahI gayI ho esI bAta nahIM hai kyoMki eka hI dRSTi se cala tathA acala kahanA apane Apa meM virodhI hogA / koI bhI cintaka esA pratipAdana karane ko taiyAra nahIM hogA jo svayaM virodha prastuta kreN| AtmA yadi acala hai to apane mUla svarUpa ke kAraNa aura cala hai to nAyika prabhAvoM ke parivartana ke kAraNa / usake bAhya rUpa raMga badalate haiM lekina usakA jIvatva nahIM badalatA / yahA~ para jainAgama kI taraha upaniSad bhI sApekSatAvAdI jAna par3ate haiM / jaina matAnusAra eka anya nirUpaNa meM jIva yA AtmA ke tIna prakAra hote haiM | bahirAtmA jo indriya samUha ko AtmA ke rUpa meM svIkAra karatA 1 antarAtmA jo deha se alaga mAnA jAtA hai / paramAtmA jo karma ke kalaMka se mukta hai use paramAtmA kahate haiM / upaniSad meM bhI AgA ke tIna prakAra gAne gaye haiM / 2. vahirAtmA yA dehAtmA zarIra se svatantra vaiyakti AtmA paramAtmA jisameM vyakti aura vastu kA bheda nahIM hotA / jaina matAnusAra zuddha AtmA meM na bhavabhragaNa, na janma, na jarA-maraNa hote haiM aura na to roga, zoka, kula, yoni, jIvasthAna tathA mArgaNAsthAna ho / na usameM varNa, rasa, gandha, sparza hote haiM aura na strI, puruSa, napuMsaka ityAdi paryAya aura saMhanana hI hote haiM | vaha arasa, arUpa, avyakta, azabda, caitanya, aliMga

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184 DA0 baziSTha nArAyaNa sinhA, vArANasI kaThopaniSad meM kahA gayA hai ki AtmA janma-maraNa se pare 12 14 grAhya hotA hai haiM / vaha na janma letA hai aura na maratA hai / na usase koI janma letA hai / aura na vaha kisI se janma grahaNa karatA hai / " zvetAzvatara upaniSad meM kahA haiM ki jIvAtmA na strI hai, na puruSa aura na napuMsaka / vaha jisa prakAra kA zarIra dhAraNa karatA hai vaisA hI ho jAtA hai / isIlie AcArAMga sUtra meM kahA gayA hai ki AtmA kA varNana karane meM sabhI zabda nivRtta pAye jAte haiM / na tarka use samajha pAtA hai aura na buddhi hI / upaniSad meM bhI kahA gayA hai ki AtmA taka na A~kha, na zabda aura na gana pahu~ca pAte haiM / 15 16 1 jIvAtmA na janma letA hai aura na maratA hai taba yaha samasyA uThatI hai ki jinheM hama janma aura maraNa kahate haiM ve kyA haiM ? isakA uttara hameM vahA~ milatA haiM jahA~ antarAlagati kA vivecana huA hai / karma ke anusAra jIva eka zarIra ko chor3akara dUsare zarIra ko dhAraNa karatA hai / zarIra ko dhAraNa karanA janma hotA hai aura zarIra ko tyAga denA mRtyu ke rUpa meM jAnA jAtA hai / aupaniSadika paramparA meM bhI yaha mAnA gayA hai ki jIva eka zarIra ko choDakara dUsare zarIra ko dhAraNa karatA hai jisa prakAra koI vyakti purAne vastra ko tyAgakara naye vastra dhAraNa karatA haiM / " isI ke AdhAra para pUrvajanma evaM punarjanma hote haiM jise jaina evaM vaidika donoM hI paramparAe~ svIkAra karatI haiM / 1 jIva ananta catuSTaya ko dhAraNa karatA hai - ananta darzana, ananta jJAna, ananta Ananda evaM ananta vIrya / phira bhI vaha karma ke prabhAva se bandhana meM A jAtA hai / kintu ananta jJAna vAlA jIva sarvaprathama kaba aura kyoM karma se sambandhita ho gayA aura bandhana kI paramparA cala paDI ? isakA koI spaSTa uttara jainAgama meM nahIM milatA hai / upaniSad meM bhI AtmA ko zuddha caitanya mAnA gayA hai jo bilkula nirlepa hotA hai kintu mAyA ke kAraNa vaha bandhana me A jAtA hai / upaniSad meM yaha spaSTa nahIM batAyA gayA hai ki zurU meM AtmA kaba mAyA ke vazIbhUta ho gayA ? phira bhI jainAgama tathA upaniSad donoM hI jIva ke bandhana aura mokSa para vicAra karate haiM /

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jainAgama eva upaniSad : kucha samAnatAe 185 jaba jIva karmo se prabhAvita ho jAtA hai taba usake svAbhAvika rUpa para AvaraNa A jAtA hai, jaise:-bAdaloM ke dvArA sUrya para AvaraNa A jAtA hai aura usakA prakAza chupa jAtA hai / jIva karmase kyoM prabhAvita hotA hai ? kaSAya ke kAraNa / kaSAya ke cAra prakAra haiM-krodha, mAna, mAyA tathA lobha / 2deg upaniSadeM bandhana ke kAraNa ke rUpameM mAyAko prastuta kiyA gayA hai / mAyAke kAraNa zuddha AtmA zarIra dhAraNa karatA hai aura kAma, krodha, lobha, moha Adi pramAdoMkA zikAra hotA hai / vaha satyako asatya aura asatyako satya samajhatA hai / vaha bhramameM paDaneke kAraNa sukha-dukha bhogatA hai / janma-maraNase chuTakArA pA jAnA mokSa hai / ise paramAnanda, AtmajJAna, brahmalIna honA Adi bhI kahate haiM / AcArAMga sUtrameM Atmabodha para adhika bala diyA gayA hai jisase AtmAkA jJAtA rUpa evaM advaitabhAva para prakAza par3atA hai jo isa prakAra hai - "jisako tuma mAranA cAhate ho vaha tuma hI ho| jisako tuma zAsita karanA cAhate ho vaha tuma hI ho / jisako tuma paritApa denA cAhate ho vaha tuma hI ho / "22 isa uktimeM AtmAkA udAra advaita bhAva prakaTa hotA hai kyoMki apane caitanyarUpameM sabhI jIva samAna haiM / phira Age kahA gayA hai - "jo AtmA hai vaha vijJAtA hai, jo bijJAtA hai, vaha AtmA hai / jisase jAnA jAtA hai vaha AtmA hai, jAnanekI isa zaktise hI AtmA pratIta hotA hai / "23 isa lie AtmajAgaraNako mahattva diyA gayA hai / upaniSadeM to AtmAko parama tattva mAnA gayA hai| isalie kahA gayA hai ki yadi hama AtmAko jAna lete haiM to anya sabhI kucha bhI jAna lete haiM / " kintu AtmAko jAnanA bhI koI AsAna kAma nahIM hai / usake advaita rUpako samajhanA atyaMta kaThina hai / sAdhaka 13. Seminar on Agama

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186 DA. vaziSTa nArAyaNa sinhA, vArANasI jo AtmAko jAnanA cAhatA hai use kisa prakAra sAdhanA karanI cAhie isa bAtako dhyAnameM rakhate hue sUtrakRtAMgameM kahA gayA hai-"jisa taraha kachuA apane aMgoMko sameTakara apaneko khatarese dUra rakhatA hai usI taraha sAdhaka bhI apanI indriyoMko sameTakara apaneko adhyAtma yogake dvArA antarmukhI banAve tathA pApase mukta rahe / 25 ThIka aisI hI bAta gItAmeM kahI gayI hai / sthitaprajJake lakSaNoMko batAte huye kRSNane kahA hai - "kachuA jisa prakAra apane aMgoMko sameTa letA hai usI prakAra sAdhaka jaba saba orase apanI indriyoMko viSayoMse sameTa letA hai taba usakI buddhi sthira ho jAtI hai / "26 isa prakAra jainAgama tathA upaniSadke bIca vibhinna sthAnoM para samAnatAe~ milatI haiN| TippaNI 1. muNDaka upaniSad 3-1-8, 2. bhagavatIsUtra, 6.10 3. upayogo lakSaNam , tattvArtha sUtra 2.8 Its real nature is pure conciousness, selfshining and self proved and always the same : Dr. C. D. Sharma, Indian Philosophy, Chap. - The Vedas and the Upani. sads, p. 10. 5. neraiyA muttA, nojAgarA-bhagavatIsUtra 16.6 6. tattvArtha sUtra 2.1 : 7. mANDUkya upaniSad-1.2.7, 8. tattvArtha sUtra, 2. 10-20. 9. taittirIya upaniSad-2.1.5, 10. jIvA siya sAsayA, siya asAsayA / davvaThyAe sAsayA, bhAvaThThayAe asAsayA / bhagavatIsUtra, 7.2 ..

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jainAgama evaM upaniSad : kucha samAnatAeM 187 11. jIvA havati tivihA, bahirappA taha ya antarappA ya / paramappA viya duvihA, arahatA taha ya siddhA ya // 2 // akkhANi bahirappA, antarappA hu appasa kappo / kammakala kavimukko, paramappA bhaNNae devo // 3 // AtmasUtra, samaNasutaM / 12. Three Different Atmas (1) The corporeal self, the body. (2) The individual soul free from the body which as knowing subject is contrasted with and distinct from the object. (3) The supreme soul in which subject and object are no longer distinguished from one another or which to Indian conception is the objectless knowing object. Paul Deussen, The Philosophy of Upanisads. p. 94 Chandogya Upanisad, 8.7.12 13. caugaibhavasa bhamaNa jAijarAmaraNa-royasokA ya / kulajoNijIvamAgaNa-ThANA jIvassa po sati / / 6 / / vaNNarasaga dhaphAsA, thopu saNavu'sayAdi-pajjAyA / sa ThANA sahaNaNA, samve jIvassa No sati // 7 // arasamarUvamagadha avvatta' cedaNAguNamasadda / jANa ali garagahaNa jIvamaNiddisa ThANa // 9 // samaNasutta, pR0 58. 14. na jAyate mriyate vA vipazcinnA babhUva kazcit / kaThopaniSad 2.2.18 15, naiva strI na pumAneSu, na caivAya napusakaH / yadyaccharIramAdatte, tena tena sa rakSyate // zve. upa. 5.10. 16. savve sarA niyaTRti, takkA jattha na vijjai, maI tattha na gAhiyA - AcArAMga sUtra 1.5.6.176 17. na tatra cakSurgacchati, na vAg gacchati, no manaH, kena upaniSada, 1.3 18. tattvArtha sUtra, 2.26-31, 19. vAsAMsi jIrNAni yathA vihAya, navAni gRhUNAti naro'parANi / tathA zarIrANi vihAya jIrNAnyanyAni sa yAti navAni dehI / zrImad bhagavadgItA, adhyAya-2-22

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188 DaoN. vaziSTha nArAyaNa sinhA, vArANasI 20. ThANaga, 4.92, prajJApanA 3,1.290 21. Indian Philosophy, Dr. C. D. Sharma, p. 385 22. tuma'si nAma taM ceva jaM ha tavva ti mannasi / tuma si nAma ta' ceva ja ajjAveyavva ti mannasi / tuma si nAma ta' ceva ja pariyAveyavva' ti mannasi / AcArAMga sUtra, 1.5. 5.5 23. je AyA se vinnAyA, je vinnAyA se aayaa| jeNa viyANai se AyA, ta' paDucca paDisakhAe / AcArAMga sUtra, 1.5-5.6 24. We agree that Atman is the sole reality. If we know it, all else is known___vide Radhakrishnan, Indian Philosophy, Vol. I p. 189 25. jahAkumbhe saaMgAI', sae dehe samAhare / eva pAvAI mehAvI ajjhappeNa samAhare || || sUtra-kRtAMga 1.8.16 26. yadA saMharate cAyaM kUmo'GgAnIva sarvazaH / / indriyANIndriyArthebhyastasya prajJA pratiSThitA // zrImadbhagavadgItA, adhyAya 2-58

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anuyogadvArasUtra: mULasUtra ke cUlikAsUtra ? pri. ke. ema. paTela, pATaNa jaina AgamamAM mULasUtranuM mahattvapUrNa sthAna che. paNa eka vAta spaSTa che ke naMdIsUtra ane anugadvArasUtrane sthAnakavAsI ane terApaMthI ja mULasUtre gaNe che. vetAmbara saMpradAya A baMne sUtronuM mULasUtra nathI gaNate. temane mate A baMne cUlikAsUtro chejyAre uttarAdhyayana. dazavaikAlika, Avazyaka ane piDaniryukita - A cAranI mULasUtramAM gaNanA thAya che. bhAvaprabhasUrinI jainadharmavarastotra (gA. 30) paranI TIkA (pU. 94)mAM sau prathama nIcenAM mULa sUtre ullekha thayo che. atha uttarAdhyayana, Avazyaka piDaniyukti tathA oghaniyukti dazavaikAlika iti catvAri mUtranA mULasUtrenI saMkhyAnI jema temanA kamanI bAbatamAM paNa bhinna bhinna mata pravarte che. Ama ekatarapha anugadvArane mULasUtra te bIjI tarapha tene cUlikAsUtra gaNavAmAM AvyuM che. A baMne mAnyatAomAM vadhAre vajanadAra kaI? e jANavA sau prathama mULasUtra eTale zuM? te samajavuM jarUrI che. mULasUtra eTale zuM? uttarAdhyayanAdi cAra sUtrone apAyelI mULasUtronI saMjJA aMgenuM spaSTIkaraNa koI prAcIna graMthamAM maLatuM nathI. vaLI A vagIkaraNa mAtra zvetAMbara paraMparAmAM ja jovA maLe che. prAcIna samayamAM keI jaina AcAryuM paNa AnI spaSTatA karI nathI. pazcAduvatI sAhityamAM paNa saMbhavataH A nAmane sau prathama prayoga zrI bhAvadevasUri racita "jainadharma varastotra'nA 30 mA lekanI TIkAmAM jovA maLe che, tyAM uttarAdhyayana, Avazyaka, piMDaniyukita, ghaniyukita ane dazavaikAlika A cAra mULasUtro che. e ullekha maLe che. A bAbatamAM pAzcAtya vidvAnoe bhinna bhinna mata vyakata karyA che. (1) jarmanInA suprasiddha prAcyavidyA-adhyetA zApeTIyara (Charpentier) nAmanA vidvAnanuM mAnavuM che ke A graMthomAM bhagavAna mahAvIranA pitAnA zabdo (Mahavira's own words) grathita thayelA hoI te mULasUtro tarIke oLakhAya che.

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190, pri. ke. ema. paTela, pATaNa (2) jaina vADragamayanA viziSTa adhyetA jarmana vidvAna prophesara De. veTara zubriga (Walter Schubring)ne mate sAdhu tarIkenA jIvananI zarUAtamAM je yamaniyamAdi Avazyaka che tene A graMthamAM upadeza hoI tene mULa sUtre kahevAmAM Ave che. (3) ITalInA vidvAna che. gerine (Guerinot) mAne che ke A graMtha original arthAt asala graMtha che, jenI upara aneka TIkAo, niryukitao thaI che. TIkAne abhyAsa karatAM ApaNe je graMtha upara TIkA karavI hoya te graMthane mULatha kahIe chIe vaLI jaina dhArmika graMthamAM A graMtha upara sauthI vadhAre TIkAgraMtho che. A kAraNe A graMthane TIkAonI apekSAe mULagraMtha athavA mULasUtre kahevAnI prathA paDI haze, ema kalpI zakAya. (4) viMTarani- zApeTIyaranA mata sAthe nahIM paNa gerInA maMtavya sAthe sahamata thAya che. bhAratIya vidvAnomAM pre. paTavardhana tathA pro. eca. Ara. kApaDIyA, De. zubriganA mata sAthe sahamata thAya che. prathama mata mahadaMze uttarAdhyayanane lAgu paDI zake. chatAM paNa te eka ja samayanI kRti mAnI zakAya tema nathI. viMTarani- uttarAdhyayananAM adhyayanone judA judA samayanI racanAo kahI che. dazavaikAlika zayyabhavanI racanA ane nadIsUtra devavAcakanI racanA che. anuyAgadvArasUtrane racanAsamaya paNa bIjA saikAnI AsapAsano che. hA, je ema kahIe ke bhagavAna mahAvIranA zabdone AdhAre A sUtranI racanA thaI che te virodhAbhAsa dUra thAya. paNa ema karatAM A bAbata samagra Agama graMthane lAgu paDI zake. De. zubiMgane mata uttarAdhyayanane saze lAgu pADI zakAtuM nathI. kAraNa ke temAM zramaNa-jIvananA yamaniyama ja nahi, paraMtu aneka kathAo, zikSApade, mokSaprAptinA upAye vagere jena AgamanI mULabhUta ghaNuM bAbate che. AnA ukela mATe trIjo mata prakAzamAM AvyuM hoya tema jaNAya che. paraMtu te mAnyatA vizenI yukita baha vajanadAra jaNAtI nathI. uttarAdhyayana, dazavaikAlika vagere upara jema aneka TIkAo racAI che tema bIjA aMga, upAMga Adi graMtha upara ghaNI TIkAo lakhAI che.

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191 anugadvAra sUtraH mULasUtra ke cUlikAsUtra? tethI TIkAonI apekSAe temane mULasutronI saMjJA ApI hoya e pratItikara lAgatuM nathI. Ama, uparanA traNe matemAMthI keI mata svIkArya banI zakate nathI. tyAre have mULa saMjJA zA mATe maLI haze? te saMbaMdhamAM vicAraNA karatAM ema jaNAya che ke AkhAye jaina darzananA siddhAMtanuM ane jainajIvananuM rahasya saMkSepamAM ane yathArtha svarUpe samajavuM hoya te tene mATe A mULagraMthe ja susAdhya gaNI zakAya. ane A kAraNe ja temane mULathe kahyA hoya. jaina tatvaprakAzamAM (pR. 228) kahevAmAM AvyuM che ke je vRkSanuM mULa surakSita ane majabUta hoya te tenuM AyuSya lAMbuM cAle ane ghaNuM zAkhA prazAkhAo vRddhi pAmatI rahe. paNa jo mULa sudaDha na hoya te te sukAIne thoDA divasomAM samApta thaI jAya. tevI rIte je graMthane abhyAsa samyaktvarUpI vRkSane majabUta kare ane zramaNanA dazavidha dharmamAM vikAsa prere tene mULasUtre kahI zakAya mULasUtra zA mATe ? mULasUtra tarIke anugadvAranI bAbatamAM vicAra karatAM e svIkAravuM paDe ke tenI racanA kukasa samaye thaI che eTale te bhagavAna mahAvIranA zabda nathI. vaLI, temAM sAdhujIvananA yamaniyamanI carcA na hoI bIje mata paNa tene lAgu paDI zakatuM nathI. TIkAonI apekSAe paNa tene mULasutra kahI zakAya tema nathI. paNa jaina tatvaprakAzamAM mULasUtra aMge je samajUtI ApavAmAM AvI che te jotAM anugadvArane yogya rIte ja mULasUtra kahI zakAya. anugadvArarUpI mULasUtranuM yogya rIte adhyayana ane prazikSaNa thaI jAya to anya badhA ja zAstro temaja vicAradhArAonI samyapha vyAkhyA ane vizleSaNa karavAnI tathA anukULa anuyeAga karavAnI zakita AvI jAya che. tenA adhyayanathI aneka rIte bauddhika zakti vadhI jAya che. anugadvAranuM gahana adhyayana na hoya te zAstrone artha ane tenI vyAkhyA karavAnI paddhati na jANuM zakAya, anugadvAranuM gahana adhyayana thaI jAya te jijJAsu pratyeka zAstranAM rahasya, tAtparya, daSTikeNa, siddhAnta AdinA niSkarSa bahu sahelAIthI pAmI zake che. Ama, AgamanA adhyetA mATe vyAkhyA ane vizleSaNa karavAnI kaLA temaja paddhati zIkhavanAra prAthamika zAstra hevAthI anugadvAra samagra zAne mULAdhAra che.

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pri. ke. ema. paTela, pATaNa anuyAgadvArane mULasUtra gaNavAnuM' anya kAraNu e paNa che ke AtmotthAnanA mULamatra cAra che. samyag darzana, samyajJAna, samyak cAritra ane samyaktapa. prastuta anuyAgadvAra tattvajJAnanu temaja zrutajJAnanA vikAsanA upAyAnu nirUpaNa kare che. eTale jJAna ane darzIna ''tenI vRddhi mATenuM pratinidhi sUtra heAvAthI te mULasUtra manAya che jJAna-darzananI zuddhi pachI ja cAritra ane tapanI ArAdhanA thai zake. AtmazuddhinA samasta sAdhanAnuM mULa kAraNa darzana ane jJAna che mATe ja anuye gadvArane mULasUtra gaNavAmAM Ave che. cUlikA zA mATe ? zvetAmbara mUrti pUjaka paraMparA pramANe anuyogadvArasUtra cUlikA gaNAya che. cUlikA zabdane prayAga e adhyayana ke zAstra mATe thAya che, ke, jemAM avaziSTa yA pariziSTa viSayAnu varNana athavA vividha viSaye nuM spaSTIkaraNa karavAmAM Ave che. temAM mULa zAstranA pratyeAjana athavA viSayane dRSTimAM rAkhIne evI keTalIka Avazyaka mAtA para prakAza pADavAmAM AvyA hoya che ke jene samAveza mULazAstramAM na thaI zakayA haiAya. na'dIsUtra ane anuyAgaDhArasUtra AvI cUlikAe che je pariziSTanu kAma kare che eTalu ja nahI. AgaLanA adhyayana mATe bhUmikAnuM kAma kare che. A bAbata nadIsUtranI apekSAe anuyeAgadvArasUtrane vizeSa lAgu paDe che. naMdIsUtramAM te mAtra pAMca jJAnenuM vivaraNa karavAmAM AvyuM che, jyAre anuyeAgadvAramAM AvazyakanI vyAkhyAnA mAdhyamathI samagra AgameAnI vyAkhyAnuM prazikSaNa ApavAnu ISTa gaNyu che. A zAstranu` vidhavat adhyayana karavAthI vibhinna khAjuethI vyAkhyA karavAnI cAvI hAtha lAgI jAya che. anuyAgaSTi sa'panna sAdhaka vizvanA badhA ja padArthAnuM vizleSaNa karavAmAM pAraMgata banI jAya che. 192 TUMkamAM anuyAgaMDhArasUtra AgamanA adhyayana mATe bhUmikAnuM kAma kare che. temAM pariziSTa viSayenuM varNana ane vividha viSayAnu spaSTIkaraNa karavAmAM AvyuM che. eTale tene cUlikAsUtra gaNavAmAM Ave che. upasahAre zvetAmbara mUrti pUjaka sa'pradAya anuyAgadbArane cUlikA gaNe che, kAraNa ke temAM pariziSTa viSayAnu vaNuna ane vividha viSayAnu' spaSTI karaNa karavAmAM Avyu che. paNa sthAnakavAsI ane terApathI sa'pradAye

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anuyAgadvAra sUtra: mULasUtra ke cUlikAsUtra 193 tene mULasUtra gaNe che, kAraNa ke temAM AganA prAyaH samasta mULabhUta siddhAMtanuM svarUpa samajAvatA viziSTa pAribhASika zabdanuM spaSTIkaraNa karavAmAM AvyuM che. jenuM jJAna AgamanA adhyayana mATe mAtra jarUrI ja nahIM paraMtu anivArya paNa heya. anugadvArane megya rIte samajI lIdhA pachI bhAgye ja koI Agamika paribhASA rahI jatI haze, jene samajavA mATe adhyetAne muzkelIone sAmane kare paDe. Ama keTalAka agatyanA jaina pAribhASika zabdo temaja siddhAMtanI saMkSipta ane sUtrastha vyAkhyA karanAra anugadvAranuM jena AgamAM mahatvapUrNa sthAna che. tethI tene cUlikA na kahetAM mULasUtra kahevAmAM Ave te paNa te sarvathA ucita ja che.

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vaidika dharmasUtragata yatidharma evaM jainAgamagata anAgAradharma ke AcAra kI tulanA - ku. rItA biznoI, mujaphpharanagara 1 saMsAra meM jitanI bhI jJAna kI zAkhAyeM haiM ve sabhI kisI na kisI rUpa meM AcAra athavA vicAra se sambaddha haiM / AcAra va vicAra eka dUsare ke pUraka haiM / vicAroM kA kriyAnvita rUpa hI AcAra meM pariNata hotA hai athavA saMskAroM kI saMhitA hI AcAra kahalAtI hai / bhAratIya saMskRti kI aneka vizeSatAoM meM: se eka vizeSatA - "AcAra" bhI hai| jIvana meM AcAra kA baDA mahattvapUrNa sthAna hai ataeva "AcAraH paramo dharmaH " " kahA gayA hai / sAdhAraNataH AcAra zabda kA artha hotA hai AcaraNa, anuSThAna / rAga aura dveSa se rahita karma hI AcAra hai athavA yaha bhI kahA jA sakatA hai ki vicAroM athavA Adarzo kA vyavahArika rUpa AcAra hai / AcAra kI AdhArazilA naitikatA hai| naitikatA kA Adarza jitanA adhika bRhad hogA utanI hI usakI AcAra saMhitA balavatI hogI / jo AcAra naitikatA para pratiSThita nahIM hai vaha Adarza AcAra nahIM kahA jA sakatA / jahA~ darzana kA sambandha vicAroM se hotA hai vahA~ dharma kA sambandha AcAra athavA vyavahAra se hotA hai / AcAra ke liye zraddhA kI AvazyakatA hotI hai aura dharma zraddhA para hI avalambita hotA hai / AcAra se hI dharma kI utpatti kahI gayI hai 'AcAraprabhavo dharma:' / bhAratIya saMskRti meM AcAra hI vyakti kI kasoTI hai aura AcAra kA srota hai vicAra, kintu vicAra saba samaya ekasA nahIM hotA isaliye kisI kA AcAra yA AcaraNa hI spaSTa kara detA hai ki vaha kaisA vyakti hai ? AcAra hI vyakti ko asura banAtA hai athavA AcAra hI vyakti ko deva banAtA hai / ata: prAcIna bhAratIya AcAryoM ne dharma evaM darzana ke sAtha-sAtha kaI rUpoM meM AcAra

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vaidika dharma sUtragata yatidhama ...AcAra kI tulanA 195 zAstra kA bhI nirUpaNa evaM pratipAdana kiyaa| pratyeka dharma paramparA meM AcAraviSayaka pRthak-pRthak dhArAyeM milatI haiM yathA-vaidrika mImAMsA paramparA meM "pUrva mImAMsA" AcAra pradhAna hai, bauddha paramparA meM "hInayAna" AcAra pradhAna hai aura jaina paramparA AcAra pradhAna hai jisameM 'ahiMsA' ko mukhya sthAna hai / pratyeka sAhitya apane-apane yuga kA pratibimba hotA hai / kavi ho yA lekhaka, itihAsakAra ho yA prabandhakAra saba apane apane yuga kA pratinidhitva karate haiM aura unakI racanAoM meM usa yuga kI sabhyatA aura saMskRti pratibimbita hotI hai yathA -usa yuga kI mAnyatAyeM, rahana-sahana, khAna-pAna, manana-cintana, AcAravyavahAra Adi sabhI vahA~ citrita hote haiM / samayAnusAra paristhitiyoM meM vibhinna parivartana Ane ke kAraNa usa samaya ke AdarzoM meM bhI parivartana ho jAte haiM / vaidika aura jaina dharma granthoM meM AcAra sambandhI citraNa Aye haiM inameM yatratatra kucha bhinnatA bhI hai / lekina kucha AcAra sabhI granthoM meM zAzvata pAye jAte haiM yathA - satya bolanA, ahiMsA-jIvoM para dayA karanA Adi / vaidika dharma sUtro meM "AcAra" para pUrNa prakAza DAlA hai yadyapi dharmazAstrakAroM ne AcArazAstra ke siddhAntoM kA sUkSma evaM vistRta vivecana upasthita nahIM kiyA hai aura na unhoMne kartavya, saukhya yA pUrNatA (parama vikAsa) kI dhAraNAoM kA sUkSma evaM avihata vizleSaNa hI upasthita kiyA hai kintu isase yaha niSkarSa nahIM nikAlanA cAhiye ki dharmazAsrakAroMne AcArazAstra ke siddhAntoM ko chor3a diyA hai athavA una para koi U~cA cintana nahIM kiyA hai / vaidika dharmasUtrakAroMne varNavyavasthA para atyadhika jora diyA hai aura pratyeka varNa ke liye evaM pratyeka vargavizeSa ke lie kucha vizeSa AcAra saMhitAye nirmita kI haiN| udAharaNArtha brAhmaNa varNa ke lie kucha vizeSa AcAra batalAyeM haiM to kSatriya, vaizya aura zUdra varNa ke vyaktiyoM ke liye alaga-alaga AcAra saMhitAyeM nirmita kI gaI haiN| isI prakAra pratyeka varga vizeSa ke liye bhI anekoM AcAra batAye gaye haiM jinameM rAjA, prajA, purohita, mantrI, gRhastha, muni ityAdi haiN| ina

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ku. rItA biznoI - saba ke viSaya meM jo AcAra saMhitAyeM nirmita hui haiM unakA varNana vibhinna -dharmagranthoM tathA smRtigranthoM meM pAyA jAtA hai / jaina AgamoM meM bhI "AcAra" ko mahattvapUrNa sthAna milA hai / vaha karma kSetra kA mahattvapUrNa sAdhana mAnA gayA hai / karmabandhana se sarvathA mukta hone ke liye samyag darzana aura jJAna ke sAtha cAritra arthAt AcAra kA honA anivArya hai / AcaraNa ke abhAva meM mAtra jJAna se muktimArga taya nahIM ho pAtA isaliye AcaraNa ko pramukha sthAna diyA gayA hai "AcAra hI tIrthaMkaroM ke pravacana kA sAra hai " " vahI mukti kA pradhAna kAraNa hai| jainAgamoM meM mukhya rUpa se muni ( zramaNa ) aura gRhastha (zrAvaka ) ke AcAroM kA hI vistRta varNana kiyA gayA hai / sabhI dharma evaM sampradAya ekamata haiM ki dharma aura vidyA Adi ko Age bar3hAne ke liye samAja meM saMnyAsI Adi kA mahattvapUrNa sthAna hai / dharmazAsanakI prabhAvanA ke liye munidharma ke AcAroM para vizeSa bala diyA jAtA hai / vaidika dharma - sUtroM meM yati (saMnyAsI) ke " AcAroM " para prakAza DAlA gayA hai / yahA~ mAnava jIvana ke cAra sopAna (Azrama) batalAye gaye haiM jinake * anusAra AcaraNa karane para manuSyakA jIvana saphala mAnA jAtA hai / ina cAra AzramoM ke pAribhASika nAma isa prakAra haiM - brahmacarya Azrama, gRhastha Azrama, vAnaprasthAzrama aura saMnyAsAzrama | vaidika dharmasUtra granthoM meM ina cAra AzramoM ke antargata "saMnyAsa Azrama" meM yatidharma ke svarUpa evaM AcAra Adi varNita hai / 196 jaina AgamoM meM anAgAra ( muni) dharma arthAt zramaNa - zramaNI ke AcAra sambandhI saMhitA upalabdha hotI hai / jainAgama granthoM meM "daza vaikAlika" ke viviktacaryA nAmaka dvitIya cUlikA meM sAdhu ke kucha kartavyAkartavyoM kA pratipAdana kiyA gayA hai / AcArAMga uttarAdhyayana aura dazavaikAlika meM kucha bAteM zabdataH aura kucha arthataH milatI julatI haiM / 1 vaidika dharma sUtra granthoM meM tathA jaina AgamoM meM yatidharma ke evaM anAgAra "dharma ke AcAra sambandhI bahuta sI bAteM aisI haiM jo Apasa meM bahuta kucha milatI julatI haiM yathA-

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197 vaidika dharma sUtragata yatidhama....AcAra kI tulanA _vaidika dharma sUtrakAra gautama ke anusAra saMnyAsI (yati) ko grAma meM bhikSATana ke liye kevala eka bAra jAnA cAhiye / jainAgama ke mUlasUtroM meM daza kAlika kA bhI samAveza kiyA jAtA hai isake anusAra mahAcAra kathA nAmaka chaThe adhyayana meM zramaNa ko ekabhakta bhojana karanevAlA kahA gayA hai / sAmAnyata: dina meM ekabAra bhojana karanA hI muni ke liye zreyaskara hai / uttarAdhyayana ke chabbIsaveM adhyayana (sAmAcArI) meM bhI isa siddhAnta kA samarthana hai| vaziSTha dharma sUtra meM batAyA gayA hai ki saMnyAsI ko bharapeTa bhojana nahIM karanA cAhiye, use kevala utanA hA khAnA cAhiye jisase vaha apane zarIra va AtmA ko eka sAtha rakha sake, use adhika pAne para na to santoSa yA prasannatA prakaTa karanI cAhiye aura na kama milane para nirAzA / ApastambadharmasUtra tathA bodhAyana dharmasUtra meM yati ko 8 grAsa bhojana karane kA vidhAna batalAyA gayA hai / jaina AgamoM meM muni kI AcAra-caryA meM bhUkha se kama bhojana karane kA vidhAna batalAyA gayA hai ! yahA~ muni ke lie sAmAnya 32 grAsa bhojana se kama bhojana karane ko kahA gayA hai / aupapAtika sUtra meM isa bAre meM vistRta varNana kiyA gayA hai : uttarAdhyayana (16-8) meM brahmacaryarata bhikSu ko parimita bhojana karane ko kahA gayA hai tathA mAtrA se adhika bhojana na karane ko bhI kahA gayA hai / UnodarI kareM - arthAt kama khAyeM / laghuviSNu dharmasUtra meM kh| gayA hai ki yati (saMnyAsI) kA bhikSApAtra tathA jalapAtra miTTI, lakaDI, tumbI yA binA chidra vAle bAMsa kA honA cAhiye kisI bhI dazA meM use dhAtu kA pAtra prayoga meM nahIM lAnA cAhiye / jainAgama AcArAMga ke dvitIya zrutaskandha kI prathama cUlA ke chaThe adhyayana meM kahA gayA hai ki nirgrantha-nirgranthiyoM ko AlAbu, kASTha va miTTI ke pAtra rakhanA kalpya hai tathA dhAtu ke pAtra rakhanA akalpya / zaMkha dharmasUtra evaM viSNu dharmasUtra ke anusAra yati(sanyAsI) ko bhalIbhA~ti Age bhUminirIkSaNa karake calanA cAhiye, pAnI chAna kara pInA cAhiye / jainAgama

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198 ku. rItA biznoI AcArAMga ke dvitIya zrutaskandhakI tRtIya cUlAmeM pA~ca mahAvratoMkI bhAvanAyeM batalAI gaI haiM jinake pAlanase mahAvratoMkI rakSA hotI hai / isameM IryA viSayaka samitimeM -gamanAgamana sambandhI sAvadhAnIkA vistRta varNana kiyA gayA hai / muni saMyamapUrvaka cittako gatimeM ekAgra kara, patha para dRSTi TikA kara cale / jIva-jantuko dekha kara paira saMkucita kara le aura mArga meM AnevAle prANiyoM ko dekhakara cle| - vaziSTha dharmasUtra aura zakhadharma sUtra ke anusAra yatiko gA~vase bAhara rahanA cAhiye tathA eka sthAnase dUsare sthAna taka calate rahanA cAhiye, kevala varSAke mausamameM hI vaha eka sthAna para Thahara sakatA hai / mitAkSara (yAjJavalkya ( 3-57) dvArA uddhRta zaMkhake vacanase patA calatA hai ki saMnyAsI varSA RtumeM eka sthAna para kevala do mAsa taka ruka sakatA hai / jaina AcAra zAstra AcArAMgake dvitIya zrutaskandhakI prathama cUlAke dvitIya adhyayanameM isa viSayakI sundara vivecanA upalabdha hai / yahA~ kahA gayA hai ki varSARtuke Agamana hone para bhikSu yA bhikSuNI ko kisI nirdoSa sthAna para varSAvAsa (cAturmAsa) karake Thahara jAnA cAhiye / vaidika dharmazAstra ke anusAra yatiko na to bhaviSyavANI karake, zakunAzakuna batalAkara, jyotiSakA prayoga karake, vidyA, jJAna Adike siddhAntoMkA udghATana karake aura na vivecana karake bhikSA mAMganekA prayatna karanA cAhiye / " jainAgama AcArAMgake dvitIya zrutaskandhakI prathama cUlAke piNDaiSaNA nAmaka prathama adhyayanameM bhikSu-bhikSuNIkI piNDaiSaNA-AhArakI gaveSaNAke viSayameM vidhi-niSedhoM kA nirUpaNa hai / uttarAdhyayana meM kahA gayA hai ki jo sAdhaka vibhinna prakArakI vidyAoM jaise svapna, lakSaNa, daNGa, aMgasphuraNAdi ke dvArA jIvikA nahIM karatA vahI saccA bhikSu hai / vaidika dharma sUtrakAroM ke anusAra yatiko apamAnake prati udAsIna rahanA cAhie / yadi koI usake prati krodha prakaTa kare to krodhAvezameM nahIM AnA cAhie / yadi koI usakA burA kare to bhI use kalyANaprada zabdoMkA hI uccAraNa karanA cAhiye aura kabhI bhI asatya bhASaNa nahIM karanA caahiye| jaina

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vaidika dhama sUtragata yatidharma ....AcAra kI tulanA AcAra zAstroMmeM bhI munike lie satya nAmaka mahAvrata batalAyA gayA hai| isako saMkSepameM kahA jAye to bhikSuko krodhAdi kaSAyoMkA parityAga kara, samabhAva dhAraNa kara vivekapUrvaka saMyamita satya bhASAkA prayoga karanA cAhiye / __ gautama dharmasUtrake anusAra saMnyAsIko brahmacArI honA cAhiye aura sadA dhyAna evaM AdhyAtmika jJAna ke prati bhakti rasvanI cAhiye / jainAgama uttarAdhyayana -sUtrake chabbIsaveM adhyayanake prArambhameM zramaNakI sAmAnya caryA rUpa sAmAcArIke viSayameM varNana kiyA gayA hai jisake anusAra muniko dina ko cAra bhAgoMmeM vibhakta kara apanI dinacaryA sampanna karanI cAhie / use dinake prathama praharameM mukhyataH svAdhyAya, dvitIyameM dhyAna, tRtIyameM bhikSAcaryA tathA caturthameM phira svAdhyAya karanA cAhiye / isase pratIta hotA hai ki zramaNakI dinacaryAmeM adhyayanakA sarvAdhika mahattva hai isake bAda dhyAnako mahattva diyA gayA hai / saMnyAsIke brahmacarya vratake viSayameM vaidika dharmasUtra granthoMkI bhaoNti jainAgamoMmeM bhI varNana milatA hai / uttarAdhyayanake 16veM adhyayanameM tathA praznavyAkaraNa sUtrameM vividha upamAoMke dvArA brahmacaryakI mahimA aura garimA gAyI gayI haiN| __ Apastamba dharma sUtrake anusAra (1.9-21) saMnyAsIko bhikSA se hI prApta bhojana karanA cAhiye / uttarAdhyayana (35-15)ke anusAra bhikSuko bhikSAvRttise hI bhojana prApta karanA cAhiye, vikraya se nahIM / / paidika dharmasUtrakAroMke anusAra munikI AcAra saMhitAmeM kahA gayA hai ki saMnyAsIko sadA akele ghUmanA cAhiye, nahIM to moha evaM vichoha se vaha pIDita ho sakatA haiM / dakSasmRtime (7:34.38 ) isa bAta para yAM bala diyA gayA hai ki vAstavika saMnyAsI akelA rahatA hai, jaba do eka sAtha Tikate haiM to donoM kA eka joDA ho jAtA hai aura jaba tIna eka sAtha Tikate haiM to ve grAmake samAna ho jAte haiM aura yadi tInase adhika eka sAtha Tikate haiM to ve nagara ke samAna ho jAte haiM / jainAgama AcArAMgake prathama zrutaskandhake paMcama adhyayana ke prathama uddezakameM ekalavihArIko amuni kahA gayA hai lekina yaha viSaya-vAsanA evaM

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200 ku. rItA biznoI prakRtikI viSamatA ke kAraNa pRthak hue sAdhu kI apekSA se kahA gayA haiM, na ki sabhI sAdhuoM ke lie| kucha sAdhaka akele raha kara bhI apanA AtmavikAsa karate haiM aura AgamakAra bhI unheM akele vicarane kI AjJA dete haiM / dazAzrutaskandha sUtra meM ekAkI vihArI sAmAcArI kA vistAra se varNana milatA hai / yadyapi naidika dharmasUtro meM varNita yati (sanyAsI) kI AcAra saMhitA aura jainAgamo meM varNita munikI AcAra-caryA meM kAphI samAnatA dRSTigocara hotI hai tathApi kucha bhinnatAyeM bhI dRSTigocara hotI hai yathA vaidika gautamadharmasUtra'', bodhAyana dharmasUtra aura ApastambadharmasUtra meM batalAyA gayA hai ki kevala vaidika mantroMke japako choDa kara yatiko sAdhAraNata: mauna hI rahanA cAhiye / yahA~ vaidika mantroMkA jApa karanA vaidika dhArmika bhAvanAkA pratIka hai| vaziSTha dharma sUtra anusAra saMnyAsIko apane nAkhUna, bAla evaM dADhI kaTA lenI cAhiye kintu gautamane vikalpa bhI diyA hai arthAt vaha cAhe to muNDita rahe yA jaTA rakhe / jainAgama kalpasUtra (paryuSaNAkalpa) ke sAmAcArI nAmaka antima prakaraNameM yaha ullekha hai ki paryuSaNAke bAda arthAt varSA Rtuke pacAsa dina vyatIta hone para nirgrantha-nirgranthIko sira para go-loma-pramANa arthAt gAyake bAla jitane keza bhI nahIM rakhane caahiye| kaicIse apanA muNDana karAnevAleko eka mahInemeM tathA locase muNDa honevAleko (hAtho se bAla usvADa kara apanA muNDana karanevAleko) 6 mahInemeM muNDa honA cAhiye / vaidika dharmasUtrake anusAra tapasviyoMke liye cAra prakArakI kriyAyeM haiMdhyAna, zauca, bhikSA evaM ekAntazIlatA (sadA akele rahanA) / nAradake anusAra yatiyoM ke lie 6 prakArake kArya rAjadaNDavat anivArya mAne gaye haiM-1 bhikSATana 2. japa 3. dhyAna, 4. snAna 5. zauca evauM 6. devArcana / jainAgamame muni AcAracA~me SaDAvazyakakA varNana kiyA gayA hai aura unake nAma isa prakAra batalAye gaye haiM-sAmAyika, caturvizatistava, vandanA,

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AtA hai| vaidika dharmasU trugata yatidharma ....AcAra kI tulanA 201 pratikramaNa, kAyotsarga aura pratyAkhyAna / ye 6 kriyAeM zramaNako pratidina donoM samaya avazya karanI hotI hai| vaidika dharmasUtrakAroM ne saMnyAsiyoM ke Ahinaka kRtyoM ke viSayameM kucha viziSTa niyama (AcAra) nirmita kiye haiM jisake anusAra unheM zauca, dantadhAvana snAna Adi gRhasthoM kI bhAMti hI karane cAhiye / vaziSTha dharma sUtrA (4-11) viSNu dharmasUtra (60-26), zaMkha dharmasUtrA( 16-23-24 ) kA kahanA hai ki saMnyAsI ko gRhatthoM ke samAna hI krama se tIna evaM cAra bAra zauca karma (zarIrazuddhi) karanA caahiye| ___bhagavAna mahAvIra ne sAdhuoM ke lie pratyeka paristhiti meM snAna kA spaSTa niSedha kiyA hai / snAna ke sambandha meM koI apavAda nahIM rkhaa| uttarAdhyayana AcAracUlA, sUtrAkRtAMga, dazaukAlika" Adi meM zramaNoM ke lie snAna na karane kA varNana hai| vaidika dharmasUtra grantho ke anusAra saMnyAsI (yati) ko apanA guptAMga Dhakane ke lie vastra dhAraNa karanA cAhiye / use anya logoM dvArA choDA huA jIrNa-zIrNa kintu svaccha vastra pahananA cAhiye / dharmasUtrakAra vaziSTha ke anusAra saMnyAsI ko apane zarIra ko vastra ke TukaDese arthAt zArTI (gAtrikA) se DhakanA cAhiye yA mRgacarma yA gAyoM ke liye kATI gaI ghAsa se / jaina Agama granthoMke anusAra koI muni tIna vastra rakhatA hai, koI do, koI eka aura koI nirvastra rahatA hai / yaha AcAra kI bhinnatA zArIrika sahanana, dhRti Adi hetuoM se hotI hai| ___yajJa vaidika saMskRti kI pramukha mAnyatA rahI hai| paidika dRSTi se yajJakI utpattikA mUla vizvakA AdhAra hai| pApAMke nAzake liye, zatruoM ke saMhAra ke liye, vipattiyoM ke nivAraNa ke liye, rAkSasoM ke vidhvaMsake liye, vyAdhiyoM ke parihArake liye yajJa Avazyaka mAne gaye haiM / sanyAsa Azramame praveza karaneke liye vyaktiko "prajApati yajJa' karanekA vidhAna vibhinna dharma sUtroM meM batalAyA ____14. Seminar on Agama

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202 ku. rItA viznoI gayA hai / jaina AgamameM yajJakA virodha kiyA gayA hai| uttarAdhyayana sUtra ke nauve, bArahaveM, caudahaveM aura paccIsaveM adhyayanoMmeM yajJakA virodha kiyA gayA hai aura isakA kAraNa batAte huye kahA gayA hai ki isameM jIvoM kI hiMsA hotI hai| vaidika dharma sUtrA granthoMme yatidharma ke AcAroM kA nAma vizeSa nahIM pAyA jAtA hai jaisA ki jaina Agama graMthoMmeM pAyA jAtA hai / AcArAMga sUtrameM munidharma ke pAMca AcAro kA varNana milatA hai-jJAnAcAra, darzanAcAra, cAritrAcAra, tapAcAra aura vIryAcAra / isa prakAra ukta vivecanase yaha spaSTa hai ki yatidharma evaM anAgAra dharma ke anekoM AcAra vaidika dharma sUtra granthoM evaM jaina Agama granthoMmeM samAna rUpase pAye jAte haiN| vaidika dharma sUtrakAroM evaM smRtikAroM ne AcArakI vivecanA kevala saMhitAke rUpameM kI hai jaba ki jaina AgamoM meM AcArakI vivecanA sUkSma se sUkSmatama rUpa se kI gayI hai| 1. manusmRti 1-168 2. agANa ki' mAro? AyAro / - nandIsUtra, 40 meM uddhata 3. gautama dharma sUtra 3.13 eva' 20 4. vaziSTha dharma sUtra 10.21-22 evaM 25 5. Apastamba dharma sUtra 2.4.9.13 6. bodhAyana dharmasUtra 2.10.58 7. AcAro, dvitIya adhyayana, pacama uddezaka, sUtra 113 8. AyAro, lokasAra (paMcama adhyayana) caturtha uddezaka, sUtra 80. 9. laghu viSNu dharmasUtra, 4.29-30 10. zakha ghama sUtra 7.7 21. viSNu dharmasUtra 96.14-17 12. AyAro, lokasAra (paJcama adhyayana) caturtha uddezaka, sUtra 69 13. vaziSTa dhama sUtra 10.12-15 14. zakhadharma sUtra 7.6 15. manusmRti 6.50-51

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vaidika dharmasUtragata yatidharma .... AcAra kI tulanA 16. uttarAdhyayana 15.7 17. gautama dharmasUtra 3.23 manu. 6.40-48, yAjJa. 3.61 18. gautama dharmasUtra 3.11, 19. gautama dharma sUtra, 3.16 20. bodhAyana dharmasUtra, 2.10.79 21. Apastamba dharmasUtra 2.9-21.10 22. vaziSTha dharmasUtra 10.6 23. gautama dharmasUtra 3.21 24. apArka smRti pR. 952 25. uttarAdhyayana 2.9, 15.8 26. AcAracUlA 2-2.2.1, 2.13 27. sUtrakRtAMga 1.7.21.22, 1.9.13 28. dazakAlika adhyayana 6, gAthA 60-61 29. gautama dharmasUtra 3.17 - 18, Apastamba dharmasUtra 2.9.21-11-12 30. vaziSTa dharmasUtra 10.9-11 31. AyAro, SaSTha adhyayana, tRtIya uddezaka, sUtra 65 32. viSNu dharmasUtra 95.1, zakha dharmasUtra 7.1. 203

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prAyazcitta : svarUpa aura vidhi DaoN. puSpalatA jaina, nAgapura prAyazcitta sAdhaka aura sAdhanA kI vizuddhi se sambaddha, AMtarika cetanA se udbhUta eka pavitra Abhyantara tapa hai jo kisI cAritrika doSa se mukta hone ke lie kiyA jAtA hai| sAdhanA kI nizchalatA aura akRtrimatA sAdhaka kI anyatama vizeSatA hai / yaha vizeSatA yadi kisI bhI kAraNavaza khaMDita hotI hai to sAdhaka pavitra mana se use svIkAra kara punaH apanI svAbhAvika sthiti meM vApisa pahu~ca jAtA hai| vApisa jAne kI isI prakriyA ko prAyazcitta kahA jAtA hai pramAdajanya doSoM kA parihAra, bhAvoM kI nirmalatA, niHzalyatva, avyavasthAnivAraNa, maryAdA kA pAlana, saMyamakI dRDhatA, ArAdhanA siddhi Adi uddezya prAyazcitta kI pRSThabhUmi meM hote haiM / ' ___ AcAryoM ne prAyazcitta ke saMdarbha meM prAyaH ke cAra artha kiye haiM (1) aparAdha (2) loka (3) prAcurya aura (4) tapasyA / akalaMka aura dharmasaMgrahakAra ne 'prAyaH' kA artha aparAdha karake prAyazcitta ko aparAdha zodhana kA eka sAdhana mAnA hai / dhavalA meM ise lokavAcaka mAna aisI prakriyA kA rUpa kahA gayA hai jisase sAdhI aura saMgha meM rahanevAle logoM kA mana apanI ora se vizuddha ho jAye / prAcurya artha hone para isakA tAtparya hai-citta kI atyaMta nivi kAra avasthA" aura jaba usakA artha tapasyA hotA hai taba prAyazcitta kA saMbaMdha tapasyA se saMyukta citta ho jAtA hai| jainAcAryoM ne prAyazcitta ke artha ko nizcayanaya aura vyavahAranaya kI dRSTi se bhI spaSTa karane kA prayatna kiyA hai / nizcayanaya meM prAyazcitta kA aisA utkRSTa svarUpa pratidhvanita hotA hai jisameM sAdhaka jJAnasvarUpa AtmA

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205 prAyazcitta : svarUpa aura vidhi kA bAra bAra ciMtana karatA hai aura vikathAdi pramAdoM se apanA mana virakta kara letA hai / jaba sAdhaka pramAdajanya aparAdhakA parihAra kara detA hai taba vaha prAyazcitta ke byavahArika rUpa ko aMgIkAra kara letA hai| prAyazcitta ke ye donoM rUpa AdhyAtmika sAdhanA ke lakSya ko prApta karane ke sAdhana haiM / mUlAcAra (gAthA 363) meM prAyazcitta ke lie kucha paryAyavAcI zabda diye haiM :- prAcIna karma-kSepaNa, nirjarA, zodhana, dhAvana, pucchana, utkSepaNa aura chedana / ye nAma bhI prAyazcitta ke vividha rUpoM ko abhivyakta karate haiN| prAyazcitta kA sAMgopAMga varNana chedasUtra, vyavahArasUtra, nizItha, jItakalpa, mUlAcAra, bhagavatIArAdhanA, anagAradharmAmRta Adi graMthoM meM upalabdha hotA hai / aMgoM meM yadyapi chuTa-puTa ullekha milate haiM para unakA vyavasthita varNana dikhAI nahIM detaa| prAyazcitta ko jainadharma meM tapa kA saptama prakAra athavA AbhyaMtara tapa kA prathama prakAra mAnA jAtA hai / bAraha tapoM ke prakAroM meM bAhya tapa ke turaMta bAda Abhyantara tapa kA varNana huA hai jisakA prAraMbha-prAyazcitta se hotA hai| isakA tAtparya yaha mAnA jA sakatA hai ki AcAryo kI dRSTi meM vinaya, gaiyAvRtya, svAdhyAya, dhyAna aura vyutsarga kI AdhArazilA prAyazcitta mAnA gayA hai yahI usakA mahattva hai kyoMki apane aparAdha kI nizchala svIkRti sAdhaka kI AMtarika pavitratA kI pratikRti haiM aura jo Rju bhAva se apane aparAdhoMkI AlocanA karatA hai vahI prAyazcitta ke yogya hai| prAyazcitta kI paridhi aura vyavasthA svayaMkRta aparAdhoM ke prakAroM para nirbhara rahA karatI hai / isI AdhAra para AcAryoM ne ise dasa bhedoM meM vibhAjita kiyA haiM / mUlAcAra (gAthA, 362) ke anusAra ye dasa bheda haiM AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, mUla, parihAra aura zraddhAna / bhagavatI sUtra (25.7) tathA sthAnAMga sUtra(10) meM aMtima do bheda parihAra aura zraddhAna ke sthAna para anavasthApya aura pArAMcika kA ullekha hai / mUlAcAra kI

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206 DaoN. puSpalatA jaina paramparA dhavalA (13.5.4.26.11) cAritrasAra(pR.137)anagAradharmAmRta(737) Adi graMthoM meM dekhI jA sakatI hai / umAsvAtine kucha parivartana ke sAtha nava bheda hI mAne haiN| unhoMne mUla ko choDa diyA hai aura zraddhAna ke sthAna para upasthApanAko svIkAra kiyA hai / ThANaMga (8.3, sUtra 605)ne anavasthApya aura pArAMcika choDakara kula ATha bheda mAne haiM / usI meM anyatra (10.3,sUtra 733) yaha saMkhyA bhagavatI jaisI dasa bhI milatI hai| ThANaMga (4.1 sUtra 263 ) prAyazcitta ke mAtra cAra bhedoM kA ullekha bhI karatA hai - jJAna, darzana, cAritra aura vyaktakRtya prAyazcitta (gItArtha muni dvArA pApavizodhaka kRtya) / yahIM usake cAra anya prakAra bhI dRSTavya haiM-pratisevanA ( pratiSiddha kA sevana karanA ) 2. prAyazcitta ( eka jAtIya aticAroM kI zuddhi karanA) 3. AropanA prAyazcitta ( eka hI aparAdha kA prAyazcitta bAra bAra lenA ) 4. parikuMcanA prAyazcitta ( chipAye aparAdha kA prAyazcitta lenA ) / bhagavatIsUtra (25.7) meM yaha saMkhyA baDhakara pacAsa taka pahu~ca gayI hai-dasa prAyazcitta, dasa prAyazcitta dene vAle ke guNa, dasa prAyazcitta lenevAle ke guNa, prAyazcitta ke dasa doSa aura pratisevanA ke dasa kaarnn| prAyazcitta kA yaha sArA vargIkaraNa kadAcit vyakti ke pariNAma aura usakI manovRtti para AdhArita rahe haiM / unakA manovaijJAnika vizleSaNa karane para yaha tathya aura adhika spaSTa ho sakatA hai| AcAryoM ne aparAdhoM kI saMkhyA ko sImita karane kI apekSA prAyazcitta ko sImita karake use dasa bhedoM meM vargIkRta kara diyA hai jinake AdhAra para sAdhaka aprazasta bhAvoM se mukta hokara prazasta bhAvoM meM svayaM ko pratiSThita kara letA hai / 1. AlocanA niSkapaTa bhAva se prasannacitta AcArya ke samakSa Atma-doSoM ko abhivyakta karanA AlocanA hai| AlocanA karake sAdhaka punaH pUrvasthiti meM pahu~ca jAtA hai / saccA Alocaka vahI ho sakatA hai jo jAti, kula, vinaya, jJAna,

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prAyazcitta : svarUpa aura vidhi 207 darzana, cAritra, kSAMti, dAMti, niSkapaTatA aura apazcAttApatA guNoM se AbhUSita ho| isI taraha AlocanA aise sAdhuoM ke samakSa kI jAtI hai jo bahuzruta hoM, AcArya yA upAdhyAya hoM tathA ATha guNoM se saMyukta hoM-AcAravAn , AdhAravAn ( aticAroM ko samajhane vAlA ), vyavahAravAn , apavrIDakara (Alocaka sAdhu kI zarma ko dUra karanevAlA ), prakurvaka ( aticAroM kI zuddhi karAne meM samartha ), aparisrAvI ( Alocaka ke doSoM ko prakaTa na karanevAlA ), nirNAyaka ( asamartha sAdhuko kramika prAyazcitta denevAlA ) aura apAyadarzI ( paraloka Adi kA bhaya dikhAnevAlA / " __AlocanA karanevAlA sAdhu yadi yathArtha sAdhutva se dUra hogA, mAyAvI hoga. to vaha AlocanA ina ATha kAraNoM se karegA-1. apamAna athavA nindA se bacane ke lie, 2. tuccha jAti ke devoM meM utpanna hone se bacane ke lie, 3. nimna mAnava kula meM utpanna hone se bacane ke lie, 4. virAdhaka samajhe jAne kA bhaya, 5. ArAdhaka hone kI AkAMkSA, 6. ArAdhaka na hone kA bhaya, 7. ArAdhaka hone kA mAyAcAra aura 8. mAyAvI samajhe jAne kA bhaya / isI prakAra AgamoM meM aise bhI kAraNoM kA ullekha AtA hai jisake kAraNa mAyAvI AlocanA-pratikramaNa nahIM karate : 1. aparAdha karane para pazcAttApa kI kyA AvazyakatA, 2. aparAdha se nivRtta hue binA AlocanA kI kyA upayogitA, 3. aparAdha kI punaH pravRtti, 4. apayaza ( caturdi zAoM meM vyApta ), 5. apakIrti (kSetrIya badanAmI) 6. apanaya ( satkAra na honA ), 7. kIrti para kalaMka kA bhaya aura 8. yaza kalaMkita hone kA bhaya / mAyAvI sAdhaka ina kAraNoM se pazcAttApa nahIM karatA / vaha mana hI mana pazcAttApa rUpI Aga meM jalatA rahatA hai, cAritrika patana se apamAnita hotA hai aura marakara durgati meM jAtA hai / 12 ___AlocanA nirdoSa honI caahie| usameM kisI bhI taraha kA chalakapaTa na ho / bhagavatIArAdhanA (25.7 ) ThANaMga ( 10.733), tattvArtharAjavAtika

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208 DaoN. puSpalatA jaina (9.22.2 ) Adi graMthoM meM AlocanA ke dasa doSoM kA ullekha milatA hai : 1. prAyazcitta ke samaya AcArya ko upakaraNa Adi denA tAki prAyazcitta thoDA mile-AkaMpayittA / 2. anumAna lagAkara athavA durbalatA Adi kA bahAnA kara prAyazcitta lenA-aNumANaittA / 3. dUsaroM ke dvArA jJAta doSoM ko prakaTa kara denA aura ajJAta doSo ko chipA lenaa-ditttth| rAjavArtika meM isI ko mAyAcAra kahA hai / 4. kevala sthUla doSoM ko kahanA-bAyara / 5. sUkSma doSoM ko kahanA- suhuma / 6. usI doSa meM nimagna sAdhu se AlocanA krnaa-tssevii| 7. ekAMta sthAna meM dhIre-dhIre AlocanA karanA-channa ! / 8. prazaMsA athavA pApabhIrUtA ko pradarzita karane ke udezya se bhIDa ke samakSa AlocanA karanAbahujaNa / 2. ajAnakAra ke samakSa AlocanA karanA ( avvatta ) aura 10. ucca svara se kahanA-sadAulaya / aMtima cAra doSoM ke sthAna para tattvArtharAjavArtika meM nimnalikhita cAra doSoM kI gaNanA kI gayI hai-1. prAyazcitta jAnakara AlocanA karanA, 2. kolAhala meM AlocanA karanA, 3, guru ke dvArA diye gaye prAyazyitta kI Agama vihitatA kI jAnakArI karanA. 4. apane doSa kA saMvaraNa karanA / ina doSoM se mukta hokara niSkapaTa vRtti se abodha bAlaka kI taraha saralatApUrvaka doSa nivedana karane meM isa prakAra ke doSoM se sAdhaka mukta ho jAtA hai| graMthoM ke adhyayana se aisA lagatA hai ki sAdhu aura AryikA ke AlocanA prakAra meM AcAryoM ne kucha aMtara rakhA hai / udAharaNa ke taura para sAdhu kI AlocanA to ekAMta meM Alocaka aura AcArya ina do kI upasthiti meM ho jAtI hai para AryikA dvArA AlocanA sArvajanika sthAna meM tIna vyaktiyoM kI upasthiti meM hI hotI hai / prazasta bhAvoM meM kendrita hone ke lie AtmAlocana kadAcit sarvottama sAdhana mAnA jA sakatA hai kyoMki sAdhaka usake mAdhyama se Atmastha ho jAtA hai / AcArya akalaMka ne AlocanA kI upayogitA para prakAza DAlate hue kahA

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prAyazcitta : svarUpa aura vidhi 209 hai-" lajjA aura paratiraskAra Adi ke kAraNa doSoM kA nivedana karake bhI yadi unakA zodhana nahIM kiyA jAtA hai to apanI AmadanI aura kharca kA hisAba na rakhanevAle karjadAra kI taraha duHkha kA pAtra honA paDatA hai / bar3I bhArI duSkara tapasyAyeM bhI AlocanA ke binA usI taraha iSTaphala nahIM de sakatI jisa prakAra virecana se zarIra kI malazuddhi kiye binA khAI gaI auSadhi / Alocana kara ke bhI yadi guru ke dvArA diye gaye prAyazcitta kA anuSThAna nahIM kiyA jAtA hai to vaha binA saMvAre dhAnya kI taraha mahAphaladAyaka nahIM ho sktaa|4 * . pratikramaNa pratikramaNa kA tAtparya hai vApisa lauTanA / arthAt azubha yoga se zubhayoga meM, mithyA me duSkRtam ' mAnakara pravRtta ho jAnA, AtmaguNa meM lauTa jAnA Avazyaka niyukti (1233- 1244) tathA Avazyaka cUrNi meM pratikramaNa ke nimna paryAya sodAharaNa milate haiM-pratikramaNa, pariharaNa, vAraNA, nivRtti, nindA, gahIM aura zuddhi / inase pratikramaNa ke bhinna-bhinna AyAmoM para prakAza paDatA hai / doSoM ke pIche mithyAtva, avirati, pramAda, kaSAya aura yoga ye pA~ca vizeSa kAraNa hote haiN| inase mukta hone ke lie sAdhaka apane doSoM kA pratikAra karatA hai| kSAyopazamika bhAvoM se audayika bhAva meM jAnA aura phira audayika se kSAyopazamika meM vApisa A jAnA yahI pratikramaNa hai| isalie viSaya ke bheda se pratikramaNa pAMca prakAra kA mAnA jAtA hai AsravadvAra pratikramaNa, mithyAtva pratikramaNa, kaSAya pratiyoga pratikramaNa, bhAvapratikramaNa, avirati aura pramAda kA samAveza AsravadvAra meM ho jAtA hai / prAyazyitta aura pratikramaNa meM aMtara yaha hai ki prAyazcitta AcArya ke samakSa liyA jAtA hai para pratikramaNa meM AcArya kI AvazyakatA nahIM hotI hai / use sAdhaka svayaM prAtaH, madhyAhna aura sAyaMkAla kara sakatA hai / paDAvazyakoM meM use sthAna dekara AcAryA ne usakI mahattA ko pradarzita kiyA haiN| isameM sAdhaka bhUtakAla meM lage hue doSoM kI AlocanA karatA hai, vartamAnakAlameM lagane

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210 DaoN. puSpalatA jaina vAle doSoM se saMvara dvArA bacatA hai aura pratyAkhyAna dvArA bhAvI doSoM ko rokatA hai| ____ aparAdha choTA hone para bhI pratikramaNa kiyA jAtA hai | bhAvapAhuDa (79) meM aise choTe aparAdhoM kA ullekha kiyA hai jaise-chaho indriyoM tathA vacanAdika kA duSprayoga, apanA hAtha-paira AcArya ko laga jAnA, vrata-samiti Adi meM doSa A jAnA, paizUnya tathA kalaha karanA, vaiyyAvRtya-svAdhyAyAdi meM pramAda karanA Adi / paDikkamaNAvassayaM meM bhI eka lambI sUci dI hai jisase sAdhaka muniko bacanA cAhie-sthUla-sUkSma-hiMsA-gamana doSa, AhAra doSa, zalya, manavacanakAya-doSa, kaSAya, mada, aticAra, samiti-gupti-doSa, satraha prakArakA asaMyama, 18 prakAra kA abrahmacarya, 20 asamAdhisthAna, 21 sabala, 33 AsAyatana Adi / __ yaha pratikramaNa vrata-rahita sthiti meM bhI Avazyaka batAyA hai / yaha zAyada isalie ki avratI sAdhaka kA bhI jhukAva vrata kI ora rahatA hI hai| cAritramohanIya kA viziSTa kSayopazama na hone se vrata grahaNa karane meM vaha kamajorI mahasUsa karatA hai, para vrata dhAraNa karane kI zubha pratIkSA to vaha karatA hI hai / isase vratadhAriyoM ke prati sammAna kA bhAva baDhatA hai tathA vrata pAlana kI dizA meM bhI Age AtA hai| sAmAnya rUpa se pratikramaNa do prakAra kA hotA hai-dravya pratikramaNa aura bhAva pratikramaNa | upayoga rahita samyak dRSTi kA pratikramaNa dravya pratikramaNa hai| mumukSu ke lie bhAva pratikramaNa hI upAdeya hai| karmoM kA nirjarA-rUpa vAstavika phala bhAvapratikramaNa se hI hotA hai / vartamAna meM lage doSoM ko dUra karanA aura bhaviSyame laganevAle doSoM ko na hone dene ke lie sAvadhAna rahanA pratikramaNa kA mukhya uddezya hai|

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prAyazcitta : svarUpa aura vidhi 211 paMcAzaka meM dasa kalpoMkA varNana milatA hai jinameM pratikramaNa bhI hai / kalpa kA tAtparya hai sAdhuoM kA anuSThAna vizeSa athavA aacaar|" 3. tadubhaya kucha doSa AlocanA mAtrase zuddha hote haiM, kucha pratikramaNa se tathA kucha donoM se zuddha hote haiM, yaha tadubhaya hai| jaise ekendriya jIvoM kA saMsparza, duHsvapna dekhanA, kezalucana, nakhaccheda, svapnadoSa, indriya kA aticAra, rAtribhojana Adi / 4. viveka viveka kA tAtparya hai tyAga / AdhAkarma Adi AhAra A jAne para use choDa denA viveka prAyazcitta hai| . 5. vyutsarga nadI, aTavI Adi ke pAra karane meM yadi kisI taraha kA doSa A jAtA hai to use kAyotsarga pUrvaka vizuddha kara liyA jAtA hai / anagAradharmAmRta tathA bhAvapAhuDa meM ese aparAdhoM kI eka lambI sUci dI hai jisake lie vyutsarga prAyazcitta karanA Avazyaka mAnA gayA hai / ise kAyotsarga bhI kahA jAtA hai| isameM zvAsa kA niyamana kara samatA kA bhAvana kiyA jAtA hai / isase anAsakti aura nirbhayatA kA vikAsa hotA hai jo AtmasAdhanA ke lie Avazyaka 6. tapa anazana, avamodarya Adi tapa haiM / yaha tapa prAyazcitta sazakta aura sabala aparAdhI ko diyA jAtA hai| bAra-bAra aparAdha karane para cira pravrajita sAdhu kI amuka dina, pakSa aura mAha Adi kI dIkSA kA cheda karanA cheda hai| isase sAdhu vyavahArataH anya sAdhuoM se choTA ho jAtA hai / mUla prAyazcitta use diyA jAtA hai jo pArzvastha, avasanna, kuzIla aura svacchanda ho jAtA hai athavA udgama Adi doSoM se yukta AhAra, upakaraNa, vasati Adi kA grahaNa karatA

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s. puSpalatA jaina 20 hai| jina gurutara doSoM se mahAvratoM para AghAta hotA hai unake hone para dIkSAparyAya kA pUrNatayA chedana kara diyA jAtA hai aura puna: dIkSA de dI jAtI hai / *" isI ko umAsvAtine - upasthApanA kahA hai / anavasthApya parihAra meM viziSTa guru- tara aparAdha ho jAne para sAdhaka ko zramaNa saMgha se niSkAsita kara gRhastha veza dhAraNa karA diyA jAtA hai, bAda meM viziSTa tapa Adi karane ke uparAMta punaH dIkSA dI jAtI haiM / pArAcika parihAra meM chaha mAha se bAraha varSa taka zramaNa saMgha se niSkAsita kiyA jAtA hai / yaha prAyazcitta usa muni ko diyA jAtA hai jo tIrthakara, AcArya, saMgha Adi kI jhUThI nindA karatA hai, viruddha AcaraNa karatA hai, kisI srI kA zIlabhaMga karatA hai, vadha kI yojanA banAtA hai athavA isI taraha ke anya gurutara aparAdhoM meM lipta rahatA hai / ina prAyazcittoM ke mAdhyama se sAdhaka apanA aMtarmana pavitra karatA hai aura vaha puna: sahI mArga para ArUDha ho jAtA hai / yahAM yaha Avazyaka hai ki vratoM meM aticAra Adi doSa A jAne para turaMta usakA prAyazcitta le lenA cAhie anyathA usakA vismaraNa ho jAtA hai aura phira vaha saMskAra sA banakara raha jAtA hai / jo bhI ho, prAyazcitta adhyAtma yAtrA kI eka sIr3hI mAnI jA sakatI hai jisa para caDhakara sAdhaka apanI sAdhanA meM nikhAra lAtA hai aura aparAdhoM se bacakara apanI tapasyA ko vizuddha kara letA haiM / | TippaNI 212 1. 2. 3. 4. 5. tattvArtha rAjatrAtika, 9.22 prAyaH sAdhulokaH / prAyasya yasmin karmaNi citta' tatprAyazcittam... aparAdho vA prAyaH / cittazuddhiH prAyasya vitta prAyazcittam / aparAdhavizuddhirityarthaH, vahI 9.22 prAyaH pApavinirdiSTa citta tasya vizodhanam, carma sagraha 3; pAva chidai jamhA prAyacchitta tti bhaNNai teNa, pacAzaka saTIka vivaraNa, 16.3 prAyaH ityucyate lokazcitta' tasya manobhavet / taccittagrAhakaM karma prAyazcittamiti smRtam // 13.5 4.26.9

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prAyazvitta: svarUpa aura vidhi padmacandra koSa, pRSTha 258 6. 7. niyamasAra, 114 8. sarvArthasiddhi, 9.20 9. 10. vahI, 25.7 11. ThANaga 8.3.604 bhagavatIsUtra, 25.7 TIkA; tattvArtha rAjavAtika, 9.21.2 12. ThANaga, 8.3.587 13. tattvArtha rAjavArttika 9.22.2 14. vahI, 9.22.2 15. svasthAnAt yat parasthAna, pramAdasya vazAd gatam / tatraiva kramaNa' bhUyaH pratikramaNamucyate // 2.13. 16. ThANabaMga 5.3-467 17. jaina bola sauMgraha, bhAga 3, pR. 240, mUlAcAra gAthA 909 ); pacAzaka, 17, gAthA 6.40. 18. anagAradharmAmRta, 7.53 19. tattvArtha rAjavArtika 9.26. 20. dhavalA, 13.5.4.26.

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MOKSOPAYA IN JAIN CANONICAL LITERATURE AND PRINCIPAL UPANISADS Yashodhara Wadhwani Shah, Pune. Mutual comparison and contrast of all ideas expressed in the Upanisads is, by itself, the topic of a full-fledged book ( vide my "paper published in Sambodhi 2.2, 1973). But one may note here in brief that while all texts in the Jaina canon at least have a common religious doctrine at their base, which provides sufficient ground for harmonization, such is not the case with the Up. s. They rather represent individual mystic reflections and sporadic subjective intuitions of various thinkers as a result of their search across diverse individual experiences and phenomenal forces for a common and lasting underlying substratum, if any. As a result, we often find the teachings of different sages at variance with each other: nay, even with a single sage, his ideas may or may not have been fully crystalized and properly formulated into words, so that it becomes very difficult at times to find a certain underlying linkage or unity in his teachings. Since this is not the case with the Jaina canon, which does present a well-formulated though complex doctrine, could this be the ground for fixing their relative chronology ? ( vide H. Jacobi, 1884, Intro., p. 22 ff ). Well, even if it could, it need not be attempted here. For, that would involve going to the origins; and, as pointed out by Dixit ( 72:5); " An enquiry into the origins of Jainism is a matter of much controversy and much idle speculation.." And while the writing of svetambara canons may not date earlier than the 5th century, their teachings, which started much earlier before Mahavira, could well have grown and developed side by side with those of the Up.s; not rejecting the possibility of borrowings on either side. For, despite the basic difference that Jainism belongs to the anti-vedic Sramana cult of mendicants while Up. s. profess an allegiance to the Vedic cult of house-holders, a serious and unbiased

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Moksopaya In Jain..... Upanisads 215 scrutiny does reveal in them a silent imperceptible revolution (-not an open revolt-), gradually denying importance to the external intricacies of vedic rituals and replacing them by mental meditations { upasanas ), aimed at increasing awareness of the inner significance and essence of experienced phenomena. (vide Wadhwani : 1985-6). We shall here restrict ourselves to similarities concerning bondage and the means of liberation ( and avoid other details, to avoid undue lengih ). Bondage : In a vein somewhat similar to the Jaina concept of mithyatva we find ignorance being regarded the cause of the soul's subjection to an embodied state and to repeated death (ch. 8.3.2; BA. 4.4.19; Katho. 4.11; 5.14 )... Delusion ( along with powerlessness ) is blamed for the suffering of the soul in svet. 4.7 ( anisaya focati muhyamanah). This is normally connected with moha as the characteristic of tamoguna in Sarkhva thought. but it can also have a remote connection with the effect of mohaniya karma in jainism. BA. 4.4. 2-6 tell us that at ihe time of death, the soul is acco. panied hy the life-breath, the cognitive organs (including mind) and its deeds; Katho. 5.7 also talks of souls going to new abodes as per their deeds and their knowledge (cf. here svet. 4.6-7; 5.7-12). While Sankhya and Vedanta developed these ideas into the concept of a linga-sarira, they can also be compared with the Jaina concept of a teya and kammaga body accompanying the soul at death... And what is more important, while Jaina canons (Samav. 11 B, 145 B; Than. 361 B, etc. ) speak of six different colours adhering to the soul in accordance with the quality of its deeds, the two extremes of these are referred to in Mait. 2.7 (sitasitaih karma-phalaih ) (cf. here YS and Y.Bh. 4.7 also ). Means of Liberation : "He who, having begun works characterized by the gunas, (later ) causes all attachments to fall off, (he ) would, on the cessation of these, have destroyed all the deeds and ksinaih klesair janma-matyu-prahanih... These abstracts from svet. 6.4 and 1.11, although apparently close to the concept of klesas in YS. 2.2-3 etc., do also reflect thoughts parallel to the Jaina concept that kasayas are the main : cause of the binding effect of karmas, and must therefore be totally annihilated ( ksapita ) in order to attain freedom from rebirth.

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216 Yashodhara Wadhwani Shah This however, is no easy task. We have seen what elaborate prescriptions of right knowledge and faith, along with careful conduct ( manifold samvara, nirjara, etc. ) religious meditations and contemplations Jainism has prescribed for the purpose. No exact parallels to these can be claimed to occur in the Up.s. Yet we can not either ignore the fact that in BA 6.2.15 and Ch. 5.10. 1-2, travel to brahma-loka via Devayana ( the flame of fire etc.) and non-return to a new birth is prescribed for those also, who practise faith, truth and austerity ( sraddha, satya, tapas ) in the forest. Prasno. 1.10 and 15 add to these the practice of brahmacarya and vidya. Mait. 4.3-4 also speak of removal of sin and obtainment of Sat-tva ( similar to Jaina samyak-tva ?) through tapas. (cf. here Utt. 29,27 : tavenam (kamma)vodanam : cutting-off of karman is done by austerity). A cutting or breaking asunder of knots in the heart, said to render a person immortal ( in Katho. 6.15) may likewise have reference to emotional attachments or kasayas of Jainism. But the preceding verse, almost similar, has given renunciation of desires as the remedy; and the same is elaborated in BA 4.4. 5-7, which says at the end that a soul, totally freed from desires, abandons his body as (painlessly as ) a snake removes its dead skin. One can not help recalling here Ayar. 2(4) 16,9 : bhujangame junna-tayam! ) ... Again, sitehi bhikkhu asito pariyvae (ibid. 7, i. e. unbourd by others who are bound, (the wise man ) should wander as a mendicant ) has a parallel in BA. 3.5.1 : etam vai tam atmanam viditva brahmanah..bhiksa-caryam caranti. (cf. also Ayar. 1.6.5.5: evam se anihe...pariwvae ), Katho. 4.2 admonishes that " the childish-mined go after outward pleasures; they (thus ) walk into the snare of wide-spread death. The wise, however, recognising life eternal, do not seek the stable among things which are unstable here". One could very clearly discern here the hint that one must constantly keep in mind the non--eternal nature of worldly things howsoever desirable they may appear. This is certainly comparable with the aniccanuppeha of Jaina canons. And atma va are srotavyo mantavyo nididhyasitavyah (in BA. 2.4.5 after declaring its unperishing nature ) could form the parallel of another of the anupreksas.

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Moksopaya In Jain......Upanisads ) Also, the anupreksa on endless rebirth (unless liberation is sought is found reflected in Mait. 1.4: kim kamopabhogaih yaih ...asakrd ihavartanam... Likewise apramada (non-negligence), so well as important in Jainism, is also stressed in Mund 3.2.4 as Tait. 1.11 : satyan na pramaditavyam. dharman na...svadhyayapravacanabhyam...etc. Tapas, dan 1, arjava, ahimsa, satya-vacanam..these qualities enumerated in Ch. 3.17.4 are also found among ten-fold dhamma prescribed by Jaina texts as a type of samvara. In Katho 3.6.9, vijnana or right knowledge is said to lead to the control of senses and the mind, and lead across the road to the final goal, whereas avijnana (wrong knowledge) leads to samsara. Similarly, Ch. 6.14. 1-2 and Mund. 3.2. 2-5 also say that those imbibing the right knowledge from a preceptor, those selfcontrolled (krtatmanah ), free from passion ( vitaraga) and tranquil (prasanta ) attain the omnipresent state (sarva-ga) of the soul, which is the ultimate goal. (Jainism also has stressed right knowledge as a means of liberation, though insisting that it should be of the Jaina doctrine ). We can thus find many parallels in Moksopay as prescribed in the Up.s and in Jainism, barring the numerous complicate technicalities discernible in the latter. = Abbreviations of references. - acc according; Ayar Ayara nga-sutta; Book (part), lecture, lesson, passege; BA. Brhad Aranyaka-Up: Ch. = Chandogya Up; Chag. Chagaleya Up.; Katho., Pragno., Mund. Katha, Prasna, Mundaka Up; Mait. Maitry Up. Samay = Samavayanga sutra-B'by. 1918, Folio; Svet. Svetasvatara Up; Tait. Taittiriya Up.; TBh. = Bhasya on TS; TS. Tattvarthadhigama sutra:; Adhyaya, sutra.; Up. Upanisad; Utt. Uttaradhyayana sutra: Adhyaya. sutra. Uvav. = Viyaha-paUvavaiya-sutta (B'by. 1918): lecture ( sutra ); Viy. nnatti (B'by 1919) Folio; YBh. Bha ya on YS; YS = Yogasutra of Patanjali. Select Bibliography besides the texts: 1. Dixit K. K. 1972 Historical evaluation of Ancient Jaina texts, Sambodhi, 1.1, pp- 1, ff. ww - 11 15. Seminar on Agama = 217 = -

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218 Yashodhara Wadhwani Shah 2. Glassenapp H. V. 1952 : Doctrine of Karman in Jain Philo sophy (Eng. Tr. by G. Barry Gifford. Ed. H. R. Kapadia ) Bombay. 3. Jacobi H. 1844 : Jaina Sutras (tr. ) Pt. 1. (SBE. 22. ) Oxford. 4. Jain K, C. 197) : " Jainism before Mahavira " in J. of G. N. Jha Institute, vol. 32, pp. 103-19. 5. Kalghatgi T. G. 1969 : Jaina view of life, Sholapur. 6. Ohira Suzuko. 1982 : A study of TS with Bhasya...Ahmedabad 1. Pande G. C. 1957 : Studies in the origins of Buddhism. 8. Schubring W. 1962 : The doctrine of the Jainas. Delhi (Engl. Tr. Wolfgang Beurlen ) 9. Wadhwani, Y. K. 1973 : "Diversity of thought in the Upanisads, Sambodhi ( 2.2), Ahmedabad. 10.-do- 1985-86 : " Sacrificial ritual and the Upanisads, ABORI. 66 ( 1-4), pp. 47-61. 11. Zimmer, H. 1951 : Philosophies of India. 12. -do- 1951 : Bhadrabahu and the Sravana-Belgola k setra. 13. Zydenbos, Robert J. 1983. : Moksa in Jainism acc. to Umasvat;. Wiesbaden.

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Agama-sAhitya meM kRSNa kathA DaoN. kamaleza kumAra jaina, vArANasI jaina-paramparA meM mAnya 24 tIrthakara, 12 cakravartI, 9 vAsudeva, 9 valadeva aura 9 prativAsudeva-ina 63 viziSTa vyaktiyoM kI gaNanA bharatakSetra ke zalAkApuruSoM-mahApuruSoM ke antargata kI jAtI hai / ' vAsudevoM ke antargata navameM vAmudeva ke rUpa meM kRSNa kI pratiSThA hai / ye vahI kRSNa haiM, jo hindU saMskRti meM kRSNAvatAra ke rUpa meM prasiddha haiM / inake vividha rUpoM kA vivecana hindU purANa evaM kathA sAhitya meM vipula mAtrA meM upalabdha hai / mahAbhArata meM inake caritra kA pUrNa vikAsa huA hai / kRSNa eka aitihAsika mahApuruSa haiM, inakA caritra itanA lubhAvanA evaM lokavizruta hai ki unakI mAnyatA na kevala hindU dharma, apitu anya dharmoM meM bhI samAna rUpa se hai / zrI kRSNa kA janma zauryapura nagara ke rAjA vasudeva kI patnI devakI se huA thA / ve jaina-paramparA meM mAnya vartamAna caubIsa tIrthakaroM meM bAisaveM tIrtha kara neminAtha athavA ariSTanemi ke cacere bhAI the| hindU dharma-granthoM meM jisa prakAra kRSNa ko bhagavAn ke rUpa meM pratiSThA prApta hai, vaisI pratiSThA jainAgamoM meM nahIM milatI hai| sAmAnyatayA jaina purANoM evaM jaina kathAnakoM meM kRSNa ke sampUrNa jIvana kA kramika ullekha milatA hai, kintu jainAgamoM meM kRSNa ke jIvana se sambaddha katipaya aMzamAtra prApta hote haiM / ye aMza bhI vahI haiM, jo prasaGgavaza upasthita ho gaye hai / ataH kRSNa ke susambaddha jIvana kI jhAMkI jainAgamoM meM dikhalAI nahIM detI hai| phira bhI jainAgamoM meM kRSNa kA ullekha eka viziSTa puruSa ke rUpa meM kiyA gayA hai aura unake bahu-AyAmI vyaktitva kI jhalaka aneka sthaloM para dRSTigocara hotI hai / isa sandarbha meM yaha jJAtavya hai ki Agama-granthoM ke krama . se yadi kRSNa ke vyaktitva kA vivecana kiyA jAye to vaha bikharA-bikharA sA

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220 kamalezakumAra jaina pratIta hotA hai| ataH kRSNa ke jIvana se sambaddha prasaGga--prApta ghaTanAoM ko kramazaH rakhakara kRSNa ke vyaktitva ko prastuta karane kA eka laghu prayAsa yahAM kiyA jA rahA hai| Agama-sAhitya meM upalabdha sandarbho ke anusAra kRSNa dvAravatI athavA dvArakA nagarI meM rAjya karate the / dvArakA kI racanA dhanapati kubera ne karAI thii| isa nagarI ke uttara-pUrva meM revataka nAmaka parvata, nandana vana evaM yakSAyatana the| kRSNa ke rAjya kI sImA vaitADhya parvata taka thii| unake adhIna aneka rAjA rAjya karate the, jinameM samudravijaya pramukha dasa dazArha, baladeva pramukha pA~ca mahAvIra, pradyumna pramukha 3 // (sADhe tIna) karor3a kumAra, zamba pramukha sATha hajAra durdAnta, mahAsena pramukha chappana hajAra balavatka (balavIra), vIrasena pramukha ikkIsa hajAra vIra, ugrasena pramukha solaha hajAra rAjA, rukmiNI pramukha solaha hajAra rAniyA~, anaMgasenA pramukha kaI hajAra gaNikAyeM tathA anya aneka Izvara, talavara mADambika, kauTumbika, ibhya, zreSThI, senApati, sArthavAha Adi pramukha rUpa se ( kotavAla ), ullekhanIya haiN| Upara rukmiNI Adi jina solaha hajAra rAniyoM kA ullekha kiyA gayA hai, unameM ATha paTarAniyAM thIM, jinake nAma isa prakAra hai :-padmAvatI, gaurI, gAMdhArI, lakSmaNA, susImA, jAmbavatI, satyabhAmA aura rukmiNI / eka bAra jaba ariSTanemi dvArakA Aye to kRSNa ke pUchane para unhoMne dvArakA ke dahana kI bAta khii| taba kRSNa ne ghoSaNA karavAI ki " jo vyakti dIkSita hogA, usake abhiniSkramaNa kA bhAra maiM vahana karuMgA" - ise sunakara kRSNa kI AThoM paTarAniyAM ariSThanemi ke pAsa dIkSita ho gaI aura anta meM unhoM ne muktilAbha prApta kiyaa| kRSNa kI U~cAI evaM Ayu kRSNa kI U~cAI ke sambandha meM kahA gayA hai ki ve dasa dhanuSa (arthAt cAlIsa hAtha ) lambe the aura unakI Ayu eka hajAra varSa thii|"

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Agama-sAhitya meM kRSNa kathA 221 parAkramI kRSNa kRSNa kI zArIrika kSamatA adbhuta thI, ve (vizvasena/viSvaksena arthAt kRSNa ) yoddhAoM meM zreSTha the| unhoMne avarakaMkA meM narasiMha rUpa bhI dhAraNa kiyA thA / 12 isI prakAra aprasanna hokara kRSNa ne pAMca pANDavoM ko deza se nirvAsita kara diyA thA, jisase pANDavoM ne pANDumathurA basAI thii|5 . dayAlu kRSNa kRSNa kevala apane parAkrama ke liye hI prasiddha nahIM hai, apitu ve karuNA kI pratimUrti bhI haiN| eka bAra kRSNa apane parijanoM ke sAtha bhagavAn ariSTanemi ke darzana ke liye jA rahe the, rAste meM unheM eka aisA vRddha dikhalAI diyA, jo bAhara par3I IToM meM se eka-eka ITa andara rakha rahA thaa| yaha dekhakara kRSNa ko usa vRddha para dayA A gaI aura unhoMne eka ITa uThAkara bAhara se le jAkara andara rakha dI / yaha dekha samasta parijanoM ne bhI eka-eka ITa uThAkara bAhara se andara rakha dI, jisase sabhI ITeM zIdhra hI andara pahu~ca gii| isa kathAnaka se zrIkRSNa kI dayAlutA kA paricaya milatA hai / AjJAkArI putra ke rUpa meM kRSNa kRSNa ke choTe bhAI sukumAla ke sambandha meM batalAyA gayA hai ki eka bAra sulasA ke putroM ( vastutaH svayaM ke putroM ) ko dekhakara kRSNa kI mAtA devakI ke mana meM vicAra AyA ki mere eka putra ho to maiM bhI usakA bacapanA dekhU / jaba kRSNa mAtA devakI ko praNAma karane Aye to devakI ne apanI manogata bhAvanA se kRSNa ko avagata karAyA / punaH kRSNa ne poSadhazAlA meM tIna upavAsa kara hariNegamesI deva ko prasanna kiyA aura usase eka choTe bhAI ke hone kA varadAna mAMgA / tatpazcAt devakI ko putra lAbha huA / yahI putra Age calakara dIkSita huA jo gajasukumAla ke nAma se prasiddha hokara anta meM mukti ko prApta huaa| yahAM kRSNa kA vyaktitva eka AjJAkArI putra ke rUpa meM sAmane AtA hai /

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222 pArivArika dAyitva kA nirvAha kRSNa apane pArivArika dAyitva ke prati bhI sajAga the| isI kAraNa jaba kumAra ariSTanemi vivAha yogya ho gaye to kRSNa ne apane cacere bhAI kumAra ariSTanemi ke liye mahArAjA ugrasena se unakI putrI rAjImatI kI yAcanA kI thI, kintu barAtiyoM ke bhojana ke liye niraparAdha pazuoM ke vadha kI bAta sunakara jaba ariSTanemi ne Urjayanta parvata para zramaNa-dIkSA grahaNa kara lI to kRSNa ne baDe bhAI hone ke kAraNa kumAra ariSTanemi ko zramaNa - jIvana kI saphalatA hetu AzIrvAda bhI diyA thA / " kRSNa kA dhArmika rUpa kRSNa pratyeka prANI kA kalyANa cAhate haiM, isIliye jaba bhagavAn ariSTanemi dvAravatI meM Ate haiM to ve akele hI bhagavAn kI vandanA karane nahIM cala dete haiM, apitu ve apane kuTumbiyoM ko bulAte haiM aura sAmudAnika merI dvArA samasta nagaravAsiyoM ko bhagavAn ke Agamana kI sUcanA dete haiM / tadanusAra aneka rAjA Adi kRSNa kI sevA meM upasthita hote haiM aura phira kRSNa hAthI para savAra hokara bhagavAn kI vandanA ko jAte haiM / kRSNa kA yaha dhArmika rUpa nizcaya hI unake vyaktitva ko ubhArane meM sahAyaka huA hai / 20 Azcarya se sambaddha kRSNa "ThANa " meM jina dasa Azcaryo kA ullekha kiyA gayA hai, unameM 19 kahA hai | sAmAnyatayA nagarI meM jAnA 22 paMcama Azcarya " kRSNa kA avarakaMkA do vAsudevoM kA milana nahIM hotA hai / arthAt eka vAsudeva apanI kSetramaryAdA ko tyAgakara dUsare kI kSetra - maryAdA meM nahIM jAtA hai - aisA niyama hai, kintu bharatakSetra ke vAsudeva kRSNa kA ghAtakIkhaNDa ke vAsudeva kapila kI kSetra - maryAdA meM jAnA Azcarya hai| yaha anahonI ghaTanA kRSNa ke sAtha juDa jAne se kRSNa 23 kA vaiziSTya jhalakatA hai / kamalezakumAra jaina 9.21

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Agama-sAhitya meM kRSNa kathA 223 kRSNa kI mRtyu kRSNa kI mRtyu ke sambandha meM ullekha hai ki eka dina bhagavAn ariSTanemi ne bhaviSyavANI kI ki dakSiNa samudra kI ora pANDumathurA jAte huye kausAmbI nAmaka jaMgala meM baragada vRkSa ke nIce sote huye apane hI bhAI jaratakumAra dvArA choDe gaye bANa ke bAyeM paira meM lagane se kRSNa kI mRtyu hogii|24 tadanusAra kRSNa kI mRtyu huI aura ve bAlukAprabha nAmaka tIsarI pRthvI meM nairayika ke rUpa meM utpanna huye / 25 bhAvI tIrtha kara kRSNa " ThANaM " meM AgAmI utsapi NI kAla meM tIrtha kara hone vAle jina nau mahApuruSoM ke nAma ginAye gaye haiM, unameM kRSNa kA nAma prathama hai / ata: kRSNa AgAmI utsarpiNI kAla meM cAturyAma dharma kI prarUpaNA kara siddha, buddha, mukta, parinirvRta tathA samasta duHkhoM se rahita hoNge| isa prakAra hama dekhate haiM ki Agama sAhitya meM yadyapi kRSNa ke jIvana se sambandhita ghaTanAoM kA ullekha vyavasthita rUpa meM upalabdha nahIM haiM, tathApi prasaMgavaza aneka sthaloM para unake sandarbha meM Aye vividha ullekha atyanta mahatvapUrNa haiM / kyoMki upayukta ullekhoM ke AdhAra para isa bAta ko sahaja hI kahA jA sakatA hai ki atIta bhArata kI vibhUtiyoM meM kRSNa eka alaukika puruSa ke rUpa meM pratiSThita huye haiM aura unhoMne apane jana kalyANakArI kAryo ke mAdhyama se jana-jana ko prabhAvita kiyA hai| sandarbha grantha-sUcI gommaTasAra, jIvakANDa, bhAga 2, DA~0 AdinAtha neminAtha upAdhye Adi, bhAratIya jJAnapITha, naI dillI, san 1979 uttarAdhyayanasUtram , bhAga 2, zrI AtmArAmajI mahArAja, khajAnacIrAma jaina, jaina zAstramAlA kAryAlaya, lAhora, san 1941

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224 kamalezakumAra jaina prAkRta sAhitya kA itihAsa, DA~0 jagadIzacandra jaina, caukhambA vidyAbhavana, vArANasI, 1985 antagaDadasAo, agasuttANi, bhAga 3, muni nathamala, jaina vizvabhAratI, lADanU, saMvata 2031 NAyAdhammakahAo ( aMgasuttANi, bhAga 3 ) lADanU nirayAvaliyAo, e0esa0 gopAnI Adi, sambhUbhAI jagazI zAha, gurjara grantha ratna kAryAlaya, gAMdhI roDa, ahamadAbAda, 1934. ___ThANaM ( ThANaMga ), muni nathamala, jaina vizva bhAratI, lADanU, saMvat 2033 sUyagaDo, aMgasuttANi, bhAga 1, muni nathamala, jaina vizvabhAratI, lADanU, saMvat 2031 jaina sAhitya kA bRhad itihAsa, bhAga 1, paM0 becaradAsa dozI, pArzvanAtha vidyAzrama zodha-saMsthAna, vArANasI, san 1966 jaina sAhitya kA bRhad itihAsa, bhAga 2, DaoN. jagadIzacandra jaina va DA~0 mohanalAla mehatA, pArzvanAtha vidyAzrama zodha-saMsthAna, vArANasI, san 1966 TippaNI 1. gombhaTasAra (jIvakANDa ), jIvatattvapradIpikA, gAthA 361-362 2. uttarAdhyayanasUtram , 22-1-2 3. prAkRta sAhitya kA itihAsa, pRSTha 156 dekhie, hariva zapurANa, vasudevahiNDI Adi / 5. atagaDadasAo 1-1-8 6. atagaDadasAo, 1-1-9-11 7. NAyAdhammakahAo, 1-5-6 8. atagaDadasAo, 1-1-14; nirayAvaliyAo, pa'camo vaggo, pRSTha 67. 9. ThANa', 8-53 10. sthAnAMgavRtti, patra 410, 411 (ThANa, pRSTha 830 se uddhRta ) 11. ThANa, 10-80

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. . . Agama-sAhitya meM kRSNa kathA 12. sUyagaDo, 1-6-22 13. NAyAdhammakahAo, 1-16 . 261 14. vahI, 1-16-289-302 15. vahI, 1-16-303 16. aMtagaDadasAo, 3-8-94-97 17. vahI, 3-8-31-93 18. uttarAdhyayanasUtram, 22-6 19. vahI, 22-25 20. nirayAvaliyAo, paMcamo vaggo, pRSTha 68 21. ThANa', 10-160 22. NAyAdhammakahAo, adhyAya 16 23. ThANa', TippaNiyAM, pRSTha 1017 24. atagaDadasAo, 5-1-16 25. ThANa', 10-80 26. vahI, 9-61 27. ThANa, 9-61.

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tiloyapaNNatti meM prApta RSabhadeva kI kucha tithiyA~ DaoN. premasumana jaina, udayapura zrI yativRSabhAcArya-viracita tiloyapaNNatti zaurasenI Agama sAhitya kA pramukha grantha hai / jaina paramparA ke bhUgola, gaNita, itihAsa evaM darzana se sambandhita vibhinna viSayoM kA isameM samAveza hai / prAkRta ke isa prAcIna grantha kA prathama bAra prakAzana 1953 evaM 1951 meM huA thaa| usake bAda 1986 meM isakA saMzodhita saMskaraNa prakAzita huA hai / grantha ke sampAdakoM ne apanI bhUmikAoM meM viSayavastu, granthakAra evaM racanAkAla Adi para vizeSa prakAza DAlA hai / tadanusAra tiloyapaNNatti ko 473 I. se 609 I. ke bIcakI racanA svIkAra kiyA gayA hai / lekhakane spaSTa rUpa se apanA nAma grantha meM aMkita nahIM kiyA hai, kintu prakArAntara se yaha pramANita hai ki tiloyapaNNatti ke racayitA yativRSabha the / tiloyapaNNatti meM do prakAra ke aitihAsika sandarbha upalabdha haiM / jaina saMgha kI paramparA kA aitihAsika varNana prastuta karate samaya isa grantha meM caubIsa tIrthakaroM ke janmAntara, Ayu, rAjyakAla, dIkSA, kevalajJAna, mokSagamana Adi kA vivaraNa diyA gayA hai / isa vivaraNa meM bhagavAn RSabhadeva ke jIvana kI kucha ghaTanAoM kA jo akana huA hai unase aitihAsika samasyAe~ utpanna huI haiM / mahAvIra ke sambandha meM jo vivaraNa isa grantha meM prApta haiM, unameM bhI kucha antara dekhane ko milatA hai / mahAvIra ke nirvANa ke bAda 1000 varSoM kI jaina paramparA kA vivaraNa bhI grantha meM vibhinna mAnyatAoM ke sAtha upalabdha hai| ina saba aitihAsika sandarbho ko jaina saMdha kI paramparA ke pariprekSya meM jAMcanA-parakhanA upayogI hogA /

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tiloyapaNNati meM prApta RSabhadeva kI kucha tithiyA~ 227 yativRSabha ne dUsare prakAra ke sandarbha tatkAlIna rAjavazoM se sambandhita diye haiM / inameM avantirAja pAlaka se lekara caturmukha kalkI taka ke rAjyakAla ko 1000 varSoM meM vibhAjita kiyA gayA hai / ise zakavaMza, guptavaMza, kalkIrAjya ina tInoM ke zAsanakAla kI dRSTi se bhI prastuta kiyA gayA hai / bhArata ke prAcIna rAjavaMzoM se sambandhita ina aitihAsika sandarbho kA prAcIna bhAratIya itihAsa evaM saskRti ke pariprekSya meM mUlyAMkana karanA lAbhadAyaka ho sakatA hai / isa adhyayana se grantha ke prakSipta aMzoM ko bhI rekhAMkita kiyA jA sakatA hai / tiloyapaNNatti meM tIsare prakAra ke kucha aise sAMskRtika sandarbha bhI haiM, jinheM ekatra kara tatkAlIna rAjanIti, sabhyatA aura sAhitya kI khoyI huI kar3iyoM ko jor3A jA sakatA hai / granthakAra yativRSabha dvArA ullikhita unake dvArA racita kaSAyaprAbhUta cUrNisUtra evaM SaTkaraNasvarUpa ina do granthoM kI khoja abhI taka nahIM ho sakI hai| anya meM kaI bAra ullikhita prAkRta ke do mahattvapUrNa granthoM-loyaviNicchaya evaM loyavibhAga (sarva nandikRta) ko jJAta nahIM kiyA jA sakA hai| isa tiloyapaNNatti meM caturaMgasenA, paMcAMgasenA evaM SaDaMgasenA ina tInoM kA eka hI prasaMga meM ullekha hai / sainyazAstra ke vikAsa kI dRSTi se inake aitihAsika krama ko bhI khojA jA sakatA hai / aThAraha zreNiyoM kI gaNanA evaM mahArAja Adi upAdhiyoM kA prayoga prAcIna rAjya vyavasthA ke itihAsa ko jAnane ke liye upayogI hai / pranthakArane rAjA, adhirAjA, mahArAjA, ardha maNDalika, maNDalika, mahAmaNDalika, Adi ke nAma hI nahIM ginAye haiM, apitu inake lakSaNa bhI diye haiN| RSabhadeva sambandhI vicAraNIya sthala tiloyapaNNatti meM suSamA-duSamA kAla ke nirUpaNa ke prasaMga meM tItha karoM ke jIvana Adi kA varNana hai / usI sandarbha meM bhagavAna RSabhadeva ke janma-kAla se lekara mokSa-gamana taka kA varNana granthakArane kiyA hai| usake anusAra RSabhadeva kA janma ayodhyA ke rAjA nAbhirAja evaM rAnI marudevI ke yahA~ suSamA-duSamA kAla meM caurAsI lAkha varSa pUrva , 3 varSa 8 mAha aura eka pakSa (15 dina) avazeSa

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228 DaoN. premasumana jaina rahane para kSetrakRSNA navamI ko huA thA / " unake zarIra kI uMcAI pAMcasau dhanuSa thii|12 RSabhadeva kI Ayu 84 lAkha pUrva-varSa thii| unhoMne 20 lAkha pUrvavarSa kA kumArakAla vyatItakara 63 lAkha pUrva-varSa taka rAjya kiyA / " usake bAda nIlAMjanA nartakI ke asAmayika maraNa se vairAgya utpanna hone para unhoMne caitrakRSNA navamI ke dina tIsare pahara uttarASAr3ha nakSatra meM SaSTha (mAsa ke) upavAsa ke sAtha dIkSA dhAraNa kI 16 dIkSA ke eka hajAra varSa bIta jAne para unheM phAlguna kRSNa ekAdazI ko pUrvAnha meM kevalajJAna prApta huA / " bhagavAna RSabhadeva tRtIya (suSamA-duSamA) kAla meM jaba 3 varSa 8 mAha aura eka pakSa (15 dina) zeSa the taba siddhapada ko prApta hue / " isa bAta kA prakArAntara se granthAkArane phira samarthana kiyA hai ki RSabhajinendra ke mokSa-gamana ke pazcAta 3 varSa, 8 mAha aura pandraha dina vyatIta hone para duSamA-suSamA nAmaka caturthakAla prArambha huA / usahajiNe NivvANe vAsa tae aTThamAsa maasddh'e| bolINammi paviTUTho dussama-susamo turima kAlo / / gA. 1287 / / tiloyapaNNatti meM varNita bhagavAn RSabhadeva ke ina jIvana prasaMgoM meM jaina paramparA ke anya granthoM ke varNanoM se koI vizeSa antara nahIM haiM / sAmAnya antara isa prakAra haitiloyapaNNatti anya grantha 1-janma caitrakRSNA navamI caitrakRSNa aSTamI 2-vairAgya utpattikAraNa nIlAMjanA nartakI vasantaRtu kI krIDA 3-dIkSA tithi caitrakRSNA navamI caitrakRSNA aSTamI 4-pAraNA dIkSA tithi se eka varSa bAda vaizAkhazuklA tRtIyA ko (arthAta caitrakRSNA navamI ko)22 (arthAt 1 varSa 1 mAha ATha dina bAda)

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tiloyapaNNata meM prApti RSabhadeva kI kucha tithiyA~ 229 5-upavAsa cha mAha ke upavAsa ke sAtha belA (2 upavAsa) ke dIkSA / 24 sAtha dIkSA / 25 6-mokSatithi mAdhava gA caturdazI mAghakRSNA trayodazI bhagavAna RSabhadeva ke jIvana kI uparyukta ghaTanAoM meM navamI athavA aSTamI tathA catudaM zI athavA trayodazI ke sandarbha aitihAsika krama meM adhika bAdhaka nahIM hai / kyoM ki eka tithi ke ghaTane baDhane se bhI yaha antara ho sakatA hai / kintu pAraNA tithi aura mokSatithi ke sambandha meM pUcyA AryikA vizuddhamatijI ne apanI bhUmikA meM jo samasyAeM upasthita kI haiM, ve jaina itihAsa ke vidvAnoM ke liye vicAraNIya haiM / tiloyapaNNatti se prApta sandarbho ke AdhAra para kucha samasyAoM ko yahA~ prastuta kiyA jA rahA hai / 1-pAraNe kI tithi kI samasyA tiloyapaNNatti meM ullekha hai ki bhagavAna RSabhadeva kA prathama pAraNA dIkSA ke eka varSa meM ikSurasa ke dvArA huA thA / " kisake dvArA aura kisa tithiko unheM yaha ikSurasa diyA gayA isakA ullekha grantha meM nahIM hai / kintu digambara paramparA ke paravartI granthoM meM isa ghaTanA kA vikAsa huA hai / jinasena ne apane harivaMza-purANa meM yaha to kahA hai ki rAjA zreyAMsa ne pUrvajanma kI smRti ke AdhAra para bhagavAna RSabhadeva ko ikSurasa pAraNe ke liye prastuta kiyA 25 kintu kisa tithi ko yaha pAraNA huA, isakA ullekha unhoMne nahIM kiyA hai / itanA saMketa avazya isa grantha meM haiM ki chaha mAha ke anazana ke bAda RSabhadeva AhAra ke liye nikale evaM vidhipUrvaka AhAra na milane para lagAtAra chahamAha taka ve vihAra karate rahe / ' ataH dIkSA-tithi se eka varSa bAda hI unheM ikSurasa kA AhAra milA, ise jinasena ne bhI svIkArA hai| navI zatAbdI taka ke dila jaina sAhitya meM pAraNA-tithi kA ullekha prApta nahIM hai| dasavI zatAbdI ke apabhra za kavi puSpadanta ne bhI apane mahApurANa meM yaha ullekha kiyA hai ki zreyAMsa ne bhagavAna RSabhadeva ko unake upavAsa kA eka varSa bIta jAne

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DaoN. premasunana jaina 2 para akSaya AhAra dAna diyA / jisase vaha dina akSaya tRtIyA ke nAmase sArthaka ho gayA isa sandarbha meM vaizAkha zuklA tRtIyA kA ullekha nahIM hai / DaoN. bhAyANI ne sUcita kiyA hai ki mahAkavi svayambhUne bhI akSaya tRtIyA kA ullekha apane granthoM meM kiyA hai / kintu usameM bhI vaizAkha zuklA tRtIyA kA ullekha nahIM hai | 22 2.30 pa da / zvetAmbara paramparA ke prAcIna granthoM meM bhI isa pAraNA - tithi kA ullekha nahIM hai / kalpasUtra evaM jambUdvIpa prajJapti meM prathama pAraNe kA hI ullekha nahIM hai / samatrAryAga sUtra evaM vasudevahiNDI meM samvatsara - upavAsa ke bAda pAraNe kA ullekha hai, kintu pAraNA - tithi kA nahIM / trizaSTizalAkApuruSacaritra eva kharatagaccha bRhad gurvAvalI meM spaSTa ullekha prApta hai ki bhagavAna RSabhadeva kA prathama AhAra (pAraNA ) vaizAkha zuklA tRtIyA ko huA / isase spaSTa hai ki 12vIM zatAbdI ke pUrva RSabhadeva kI pAraNA - tithi unakI dIkSA tithi se eka varSa bAda hI nizcita thI, jo caitrakRSNA navamI honI cAhiye / chaha mAha ke upavAsa se dIkSA lene evaM chaha mAha taka AhAra na milane kI ghaTanA kI saMgati bhI isase baiTha jAtI hai| isI ke liye prAcIna granthakAroM ne dIkSA ke bAda eka saMvatsara ke upavAsa kA ullekha kiyA hai / kintu yadi paravartI granthakAroM dvArA ullikhita pAraNA - tithi vaizAkha zuklA tRtIyA svIkAra lI jAya to dIkSA tithi ke bAda eka samvatsara ( varSa ) se 1 mAha 8 dina kA samaya adhika ho jAtA hai, jo tiloyapaNNatti Adi prAcIna granthoM ke sandarbhoM se pramANita nahIM hotA / ataH bhagavAna RSabhadeva kI prathama pAraNA - tithi evaM akSaya tRtIyA kA sambandha vidvAnoM ke liye vicAraNIya viSaya hai / yadi dIkSA ke samaya chaTTa upavAsa lene kA artha do upavAsa kiyA jAya, jaisA ki zvetAmbara paramparA meM kiyA gayA hai to dIkSA ke eka samvatsara bAda pAraNA karane kA aucitya svIkAra karanA kaThina hai / ataH vaizAkha zuklA akSaya tRtIyA kA sambandha RSabhadeva kI prathama pAraNA tithi se kaise jur3A, isa sambandha

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tiloyapaNNati meM prApta RSabhadeva kI kucha ti thaiyA~ 231 meM vizeSa khoja honI caahiye| isa sambhAvanA ko bhI dhyAna meM rakhanA hogA ki yadi pAraNA tithi auzAkha zuklA tRtIyA sahI hai to usake eka varSa pUrva ThauzAkha zuklA tRtIyA ko hI bhagavAna RSabhadevane dIkSA lI ho, caitrAkRSNA navamI ko nhiiN| kintu kisI bhI grantha meM dIkSAtithi ke sambandha meM matabheda abhI prApta nahIM hai, sivAya navamI yA aSTamI ke / svayaM puSpadaMtane apane mahApurANa meM vasanta (caitra) mAha ke kRSNapakSa kI navamI ke dina RSabhadeva kI digabarI dIkSA honA svIkAra kiyA hai mohajAlu jiha mellavi abaru, jhatti mahAmuNi huvau diyaMbaru / uttarasADharikkhiNavamii diNi, mahumAsaha pakravammi siyacaMdiNi // ___ - mahApurANa 8.26 puSpadanta hI prathama kavi hai, jo RSabhadeva kI pAraNA-tithi ke dina ko akSayatRtIyA ke rUpameM prasiddha honA mAnate hai / ataH yaha samasyA vibhinna srotoM se prAmANika sAkSya milane para hI sAbita ho sakegI / 2. nirvANa-tithi kI samasyA : tiloyapaNNatti meM bhagavAn RSabhadeva kI nirvANa-tithi ko tIna gAthAo dvArA prastuta kiyA gayA hai / gAthA 1966 meM kahA gayA hai ki RSabha mAdha kRSNA caturdazI pUrvAnha meM apane janma nakSatra (uttarASADha) ke rahate kailAza parvata se dasa hajAra munirAjoM ke sAtha mokSa ko prApta hue / gAthA 1250 meM kh| gayA hai ki RSabha jinendra tRtIya kAla meM 3 varSa-sADhe 8 mAha zeSa rahane para mokSa gaye / 4deg tathA gAthA 1287 meM nirdeza hai ki RSabha ke mokSagamana ke pazcAt 3 varSa sADhe 8 mAha vyatIta hone para caturtha kAla kA praveza huA / 41 ina tInoM saMndarbho se spaSTa hai ki RSabhadevane apanI 84 lAkha pUrva kI Ayu pUrNa kara tRtIya kAla meM jaba 3 varSa sADhe ATha mAha zeSa the taba mAgha kRSNA caturdazI ko nirvANa prApta kiyA /

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DaoN premasumana jaina 2 * digambara paramparA ke prAcIna granthoM harivaMzapurANa ( jinasena) evaM mahApurANa ( puSpadanta ) meM RSabhadeva ke nirvANa kI tithi kA ullekha nahIM hai / puSpadanta itanA kahA hai ki jaba RSabhadeva kI Ayu ke caudaha dina zeSa raha gaye taba ve kailAza parvata para pahuMce aura pUrNimA ke dina paryaM ka Asana meM baiTha gaye / yaha kisa mAha kI pUrNimA thI, isakA ullekha grantha meM nahIM hai / anta meM kevala itanA kahA gayA hai ki ve apane svabhAva se jAkara paramapada meM lIna ho gaye / jinasena ne apane saMskRta mahApurANa meM isa bAta ko aura spaSTa kiyA hai ki jaba AyuSya ke caudaha dina zeSa raha gaye taba yogoM kA nirodhakara poSamAsa kI pUrNamAsI ke dina RSabhadeva kailAzaparvata para sthita ho gaye aura mAghakRSNa caturdazI ko unhoMne nirvANa prApta kiyA / 44 45 *da 232 8 47 zvetAmbara paramparA ke granthoM meM samavAyAMga sUtra meM kahA gayA hai ki RSabha arhat tIsare suSamA-dupamA Are ke antima bhAga meM 89 ardhamAsoM ( 3 varSa, mAha 15 dina) ke zeSa rahane para kAladharma ko prApta hue / ' kalpasUtra meM ullekha hai ki tIsare Are ke mAtra 3 varSa sADhe 8 mAha zeSa bacane para hemanta Rtu ke tIsare mahIne evaM pAMcave pakSa meM mAghakRSNA trayodazI ko aSTApada parvata se RSabhadeva kAladharma ko prApta hue / isI kA samarthana jambUddhIpaprajJapti meM huA hai / paravartI grantha bhI isI tithi kA anusaraNa karate hai / 180 49 vaidika granthoM meM RSabhadeva evaM ziva ke svarUpa meM kaI bAtoM meM samAnatA prApta hotI hai / IzAnasaMhitA meM kahA gayA hai ki mAgha kRSNA caturdazI ko Adi deva zivaliMga ke rUpa meM prakaTa hue| unheM zivapada kI prApti hone se isa tithi ko ' zivarAtri' ke rUpa meM yAda kiyA jAtA hai / 51 uparyukta sabhI paramparAo meM prAyaH mAghakRSNA caturdazI yA trayodazI ko bhagavAn RSabhadeva kI nirvANatithi mAnI gayI hai evaM tIsare Are ke 3 varSa sAr3he 8 mAha zeSa bhI mAne gaye haiM / bhAratIya paramparA meM naye varSa vikrama samvat kA prArambha zrAvaNakRSNA pratipadA se hotA hai | zrAvaNakRSNA pratipadA se

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233 tiloyapaNNati meM prApta RSabhadeva kI kucha tithiyA~ sADhe 8 mAhapUrva kA samaya kArtika kRSNA amAvasyA ( yA caturdazI kA aMtima pahara) baiThatA hai, jabaki RSabhadeva kA mokSa mAgha kRSNA caturdazI ko huA hai| ataH usake bAda tRtIya Are ke 3 varSa sAr3he pAMca mAha hI zeSa rahate haiM, 3 varSa sADhe 8 mAha nahIM / yaha tIna mAha kA antara bhagavAn RSabhadeva ke jIvana kAlameM kucha samasyAeM utpanna karatA hai / yathA1 yadi mAghakRSNA caturdazI ko hI nirvANa-tithi svIkAra kI jAya to granthoM meM jo tIsare Are ke 3 varSa sADhe 8 mAha zeSa rahane kI bAta kahI gayI hai vaha prAmANika nahIM ThaharatI | kyoMki zrAvaNa pratipadA ko caturthakAla prArambha hone se isameM 3 mAha par3ate haiN| tiloyapaNNatti 2 evaM anya granthoM meM bhagavAn RSabhadeva kI Ayu 84 lAkha pUrva kahI gayI hai, jo tIsare Are ke 3 varSa zeSa rahate kArtika kRSNA caturdazI ko pUrNa ho jAtI hai / yadi unhoMne mAdha kRSNA caturdazI ko nirvANa prApta kiyA hai to unakI Ayu 84 lAkha pUrva 3 mAha honI cAhiye, jabaki aisA kahIM ullekha nahIM hai| isI tiloyapaNNatti meM kahA gayA hai ki bhagavAna mahAvIra caturthakAla ke 3 varSa sADhe 8 mAha zeSa rahane para mokSa gaye the| mahAvIra kI nirvANatithi kArtika kRSNA ( caturdazI ) amAvasyA hai| usase lekara ASADhI pUrNimA taka sADhe 8 mAha kA samaya zeSa rahatA hai aura zrAvaNa pratipadA se paMcamakAla prArambha ho jAtA hai / jaba mahAvIra kI nirvANa-tithi kArtika kRSNA amAvAsyA hone se caturthakAla ke 3 varSa sADhe 8 mAha pUre hote haiM to bhagavAn RSabhadeva kI nirvANa tithi bhI kArtika kRSNA caturdazI yA amAvasyA kA uSAkAla) honI cAhiye, mAdhakRSNA caturdazI nahIM / tabhI tIsare kAla ke 3 varSa sADhe 8 mAha kI avadhi zeSa rahane kI bAta prAmANita ho skegii| 4. eka prazna yaha bhI upasthita hotA hai ki prAyaH sabhI granthoM ke AdhAra ___16. Seminar on Agama

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234 55 DaoN. premasumana jaina para bhagavAn RSabhadeva kA janma caitrakRSNA navamI ( yA aSTamI) ko huA hai / " evaM unakA nirvANa mAghakRSNA caturdazI ko / zrAvaNa pratipadA se varSa kA prArambha mAnA jAtA hai / ata: RSabhadeva ke janma se lekara nirvANa taka eka varSa meM 10 mAha cha dina kA athavA 1 mAha 6 dina kA antara hai / jabaki RSabhadeva kI Ayu 84 lAkha pUrva varSa kahI gaI hai / usameM mAha evaM dinoM kA koI ullekha nahIM hai / taba RSabhadeva ke janma evaM nirvANa kI tithi eka hI honI cAhiye cAhe vaha caitrakRSNa navamI ho athavA mAghakRSNA caturdazI / RSabhadeva ke jIvana kI pramukha tithiyAM caitrakRSNA navamI se juDI huI hai / unakA janma isI tithi meM huA / dIkSA isI tithi ko huI / eka varSa ke upavAsa ke bAda pAraNA bhI isI dina caitrakRSNA navamI ko honA cAhiye / ataH unakI Ayu ke 84 lAkha pUrva bhI isI tithi ko pUre hone cAhiye / isa kAra RSabhadevakI nirvANatithi caitrakRSNA aSTamI yA navamI honI cAhiye / kintu isakA ullekha kisI grantha meM prApta nahIM hai / ataH isa prazna para gaMbhIratA se vicAra honA cAhiye / 56 harivaMzapurANa meM jinasena ne bhagavAna RSabhadeva ke garbha meM avataraNa hone kI ghaTanA kA varNana karate hue kahA hai ki jaba tIsare kAla meM caurAsI lAkha pUrva tIna varSa sAr3he ATha mAha bAkI rahe taba ASAr3ha kRSNa dvitIyA ke dina uttarASADhA nakSatra meM RSabhadeva kA svargAvataraNa ( mAtA ke garbha meM praveza) huA aura nau mAha pUrNa hone para uttarASAr3ha nakSatra ke samaya mAtAne RSabha ko janma diyA / arthAt RSabhadeva ke janma hone ke samaya tIsare kAla ke 84 lAkha pUrva tIna varSa sAr3he 8 mAha meM se garbhakAla ke 9 mAha kI avadhi bIta cukI thI / janma ke samaya taba tIsare kAla ke 84 lAkha pUrva 1 varSa sAr3he 11 mAha hI zeSa bacane cAhiye / jabaki tiloyapaNNatti meM kahA gayA hai ki RSabhadeva kI utpatti (janma)

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tiloyaparaNatti meM prApta RSabhadeva kI kucha tithiyAM 235 samaya 84 lAkha pUrva, tIna varSa sADhe ATha mAha bAkI the| inameM se kise sahI mAnA jAya ? saMbhavataH garma-praveza aura janma ke bIca kI avadhi (lagabhaga 9 yA sAr3he ATha mAha kI gaNanA chUTa jAne ke kAraNa hI bhamavAna RSabhadeva kI janma-tithi aura nirvANa tithi meM bhinnatA kI paramparA vikasita huI hai / 84 lAkha pUrva kI Ayu pUrNa hone para RSabha kI nirvANa-tithi jo caitra kRSNA navamI honI cAhiye thI vaha 9 mAha ke bAda mAdhakRSNA caturdazI ho gayI hai / vastutaH RSabhadeva ke janma ke samaya tIsare Are ke 84 lAkha pUrva evaM lagabhaga 3 varSa kA samaya hI zeSa honA cAhiye / sADhe 8 mAha ke samaya meM kahIM koI bhramita paramparA vikasita ho gayI pratIta hotI hai / yadyapi yaha sava dhArmika evaM paurANika paramparA kI kAlagaNanA kA viSaya hai, phira bhI isameM bhI to pUrvApara sambandha baiThanA hI cAhiye / kauna sI kar3I kahA~ se chUTI hai, usI ko khojane kA prayatna honA cAhiye / jaina saMgha kI paramparA ke aitihAsika sandarbho ke atirikta tiloyapaNNatti meM prApta prAcIna rAjavaMzoM Adi se sambandhita aitihAsika sandarbho ke mulyAMkana ke liye svatantra adhyayana kI AvazyakatA hai / TippaNI 1. tiloyapaNNatti, bhAga 1. DA. e. ena. upAdhye, DA. hIrAlAla jaina, 1943, solApura, bhAga 1, 1651. tiloyapaNNatti, bhAga 2, - anuvAdikA-AryikA vizuddhamati, 1984, koTA, bhAga 2, 1986, di. jaina mahAsabhA prakAzana / 3. tiloyapaNyatti, bhAga 2. sa. DA. hIrAlAla jaina, bhUmikA, pR 15. 4. paNamaha jiNa vara va saha gaNaharavasaha taheva guNavasaha / daThaNa parisavasaha jadivasaha dhammasuttapADhae vasaha // - tiloya. 9, gA. 76. 5. tiloyapaNNatti, caturtha adhikAra, gAthA 1517-1521.

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236 DaoN premasumana maiMna 6. vahI, gAthA 1515-1516. 7. cuNNissarUva-chakkaraNasarUva-pamANa hoi ki ja ta / aTUThasahassapamANa tiloyapaNNattiNAmAe // - vahI, 9, 76-77 8. tiloyapaNNatti, bhAga 2, bhUmikA, DA. hIrAlAla jaina, pR. 12 9. vahI, bhAga 1, gA. 43-44 10. tiloya., bhAga 1, adhikAra 1, gA. 45-48. 11. tiloya, adhikAra 4, gA. 533 eva' 560. 12. vahI, gA. 592 13. vahI, gA. 586. 14. vahI, gA. 597. 15. bahI, gA. 617. 16. vahIM, gA. 651, 17. bahI, gA. 686 18. tiyavAsA aDamAsA pakkha taha tadiyakAla avame se / siddho usaha jiNido, vIro turiyassa tettie sese / vahI gA. 1250 19. kalpasUtra 192, dhammakahAnuyoga, pR 7 20. trizaSTizalAkApuruSacarita, 1, 3. 1-17, pR. 68. 21. Avazyaka niyukti, gA. 336. 22. ekka variseNa usaho, ucchurasa' kuNai pAraNa' avare / go-khIre NippaNNa aNNa biMdiyammi divasammi || -gA. 678 // vahI / / 23. Avazyaka niyukti gA. 345 eva' trizaSTi, 1.3. 301-302. 24. tiloya., gA. 651. 25. kalpasUtra, 195. 57 26. tiloya. gA. 1196. 27. jambUdvIpaprajJapti, 48. 91. 28. tiloya., adhikAra 4, gA. 678. 29, hariva'zapurANa, sarga 6 zloka 183-190. 30. vahI, zloka 142, mahApurANa (jinasena), 100/20/454. 31. vahI, zloka 156 / 32, pUriyasa vacchara uvavAse', akkhayadANu maNiu' paramese / tahu divasau attheNa samAyau, akkhaya taiya gAu sajAyau || maDApurANa, sa'ghi 9 kaDavaka 11

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tiloyapaNNazi meM prApta RSabhadeva kI kucha tithiyA~ 237 33. akkhayadANu bhaNevi seyasaho, akkhayataiya gAu kiu divasaho / -paumacariu, saghi 2, kaDavaka 17.8 34. samavayAMga sUtra 157 35. vasudevahiNDI-amAulo sa'vacchara' viharai / 36 mAghazuklatRtIyAyAM dAnamAsaM ttadakSayam / pakSiyatRtIye ti, tato'dyApi pravartate / viziSTi. 1/3/301. 37. zrI yugAdideva pAraNaka pavitritAyAM vaizAkha zukalapakSa tRtIyAyAM svapade mahA vistareNa sthApitAH / - vahIM / 38. karittA chaTheNa bhateNa' apANaeNa', kalpasUtra, sUtra 195 / 39. mAghamsa kiNha-cIdasi puvvaNhe Niyaya-jamma-Nakvate / aTUThAvayammi usaho, samagao ajudeNa mokkhaM / / -gAthA 1196 / 40. vahI, gA. 1260. 41. usahajiNe NivANe vAsattae-aTTamAsamAsaddhe / volINammi paviTTo dussama -susamo turima-kAlo / / -gA. 1287. 42. mahApurANa (apamra za) sadhi 37, kaDavaka 18. 43. thiu puNNimA diyahi jiNAhivaI baghivi paliya kAsaNu / -vahI, ghattA 18 44. sasahAve jAivi paramapae paramesarU sapaNNau / - vahI, ghattA 20. 45. mahApurANa (saskRta) sarga', 47, zloka 322-329. 46. 8-vahI, 37-3. 47. samavAyAMga, 89, samavAya, sUtra 412, pR. 149. 48. kalpasUtra, sUtra 199 pR. 273. 49. jambU., 48 / 91. 50. trizaSTi0, 1. 6, sattari-saya prakaraNa dvAra, 147 gA. 306. 51. mAghakRSNa caturdazyAmAdi-devo mahAnizi / zivaliMgatayodbhUtaH kottisuury-smprmH|| -IzAn sahitA 52 usahAdi-dasasu AU culasIdI taha bahattarI saTUThI / vahI, go. 586. 53. tiyavAsA aDamAsA pakkha taha tadiyakAla avasese / siddho usahajiNi do, bIro turiyassa tettae sese / / vahI, a. 4, gA. 1250. 54. kattiya-kiNhe codasi, pajjUse sAdi-goma-Nakkhate / / pAvA e NayarIe ekko vIresaro siddho / / -tiloya. vahI, gA. 1219. 55. (ka) jodo hu avajjhAe usaho marudeviNAbhirAehi / / cettAsiya-NavamIe, Nakkhate uttarAsADhe / / -tiloya. 4/533

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238 DaoN. premasumana jaina (kha) susama-dusamammi gAme sese causIdi-lakkhapubvANi / ___ vAsa-tae aDamAse igi-pakkhe usaha umpatti / / -vahI, 4/56. (ga) RSabhadeva-eka parizIlana, devendramuni, udayapura, 1967, pR. 130. (gha) cettabahulaTThamIe jAto usabho asADhanakkhatte / / jammaNamaho ya ..vA neyavvo jAva ghosaNaya // Avazyaka niyukti, 184. 56. tRtIya kAlazeSe'sAvazItizcaturuttarA / . pUrva lakSAstrivarSAMSTamAsapakSayutAstadA // svargAvataraNa' jainamASADhabahulasya tu / dvitIyAmuttarASADhanakSatre'tra jagannatam // - vahI sarga 8, zloka 97-98 57. tiloya., adhi. 4, gA. 56.

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jaina Agama, mahAbhArata ane baudha jAtakamAM maLatA draupadInA pAtranuM tulanAtmaka adhyayana. zAha nIlAMjanA esa. amadAvAda. dropadI e bhAratIya sAhityanuM eka atyaMta javalaMta ane pratibhAzALI strI pAtra che. teNe jIvanamAM AvelI gaMbhIra muzkelIonA prasaMge darzAvelI apratima vikrama zIlatAne lIdhe, enuM jIvana bhAratIya saMskRti ane itihAsamAM amara banyuM che, tethI jaina Agama sAhityamAM maLatA draupadInA pAtrane upasAvavAne tathA tene mahAbhAratamAM ane pAlijAtakamAM maLatA, tenA pAtrAlekhana sAthe sarakhAvavAno prayAsa A lekhamAM karavAmAM AvyA che. jaina AgamamAM draupadInA pAtranuM vistRta Alekhana mukhyatve "jJAtA dharmakathAMgasUtra (jJA.dha.) mAM thayuM che ane "sthAnAMgasUtra paranI praznavyAkaraNusUtra" paranI tathA vyAkhyAprajJati sutra" paranI abhayasUrinI vRttimAM paNa draupadI vize keTalAka ullekhe maLI Ave che. te uparAMta jaina AgamagranI cUNimAM ane bIjI vRttiomAM A pAtra vize maLatI sAmagrIne paNa ahI upayogamAM levAmAM AvI che. mahAbhArata" (ma bhA.) mAM te draupadInuM pAtra vizALa phalakamAM AlekhAyeluM che. ma.bhA. mAM draupadInA jIvana sAthe saMkaLAyelA prasaMgomAM sauthI mahatvano prasaMga tenA vastrAharaNa che. te prasaMgane jaina AgamamAM ullekha suddho nathI. tethI ahIM dropadI aMge jena AgamamAM maLatA nideze sAthe jemanI sarakhAmaNI thaI zake evA ane eTalAja "ma.bhA. mAMnA muddAone sparzavAmAM AvyA che. pAli tripiTakamAMnA suttapiTakane "khurdaka nikAya' nAmane eka vibhAga che, jenA "jAtaka' nAmanA peTA vibhAgamAM draupadIne nirdeza karatI gAthAo maLe che. "jAtaka para "jAtakAWkahAvaNanA nAmanI vRttimAM A gAthAo para vistRta samajUtInI sAthe daSTAMtarUpe kathAo paNa maLe che. "kuNAla jAtaka nAmanA jAtakamAM draupadIne nirdeza karatI eka gAthAnA vizada vivaraNa rUpe draupadInI kathA maLe che. uparyukta traNe paraMparAmAM A pAtranuM Alekhana judA judA saMdarbhamAM

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240 zAha nIlAMjanA esa. thayuM che. jaina AgamamAM, satpAtrane paNa anAdarathI je kharAbadAna ApIe, te enuM anarthakArI phaLa maLe che te tathA niyANAthI dUSita thayeluM tapa mekSa mATe thatuM nathI te darzAvavA draupadInI kathA daSTAMtarUpe ApavAmAM AvI che, te Agama paranI vRttio ane cUNi emAMthI keTalAkamAM AzcaryadazakanI samajUtI nimitte, te keTalAkamAM strIone kAraNe thayelA saMgrAmenI samajUtInA saMdarbhamAM draupadInI kathA ApavAmAM AvI che. "ma.bhA." te draupadInuM sathAna, tenA mukhya pAtre pAMDavonI sahadharmacAriNInuM che, tethI yuddha medAna paranA prasaMgone bAda karatAM, temAM AvatA lagabhaga dareka prasaMga sAthe draupadI ghaniSTapaNe sakaLAyelI che. temAM vyAsa munie zuddha sAhityika daSTithI draupadInA pAtrane AlekhyuM che. pAli jAtakamAM te saMdarbha sAva ja jude che. kuNAla nAmanA pakSInA mukhamAM A kathA mUkavAmAM AvI che, tethI tenuM nAma "kuNAla-jAtaka ApavAmAM AvyuM che. kuNAlasvAmI nAmanuM pakSI tenI paricaya karatI paMkhiNIo sAthe durvyavahAra karatuM hoya che, tethI tene purNa mukha nAmanuM pakSI Thapako Ape che. pachI ekavAra pUrNamukha pote regamAM sapaDAya che, tyAre tenI paricaryA karatI paMkhiNIo ene choDIne jatI rahe che. kuNAla pUrNa sukhanI sAravAra karI, tene sAjo kare che ane strI bevaphA hoya che, tenA saMdarbhamAM draupadInuM daSTAMta ApatI eka gAthA saMbhaLAve che, jemAM draupadIe pAMca pAMDavene cheDI daIne, eka khaMdhA paricArika joDe prema karyAne ullekha Ave che. 3 draupadInAM nAma jaina Agama graMthamAM draupadInA nAmane ulekha prAkRtamAM "hova, "rovatapa ke rovatI" tarIke thAya che jyAre Agama graMtha paranI saMskRtamAM lakhAyelI vRttiomAM draupadI' tarIke ja thAya che, temAM "kRSNa" pAMcAlI vagere draupadInAM nAmano ullekha maLatuM nathI. ma.bhA. mAM draupadI yajJavedImAMthI prAdurbhAva pAmI, tyAre, tenA zyAmavarNane lIdhe dvijoe tenuM nAma "kRSNa paDayuM hatuM.8 paMcAlanareza padanI putrI hovAne kAraNe tene pAMcAlI tarIke ane vadhAre te draupadI tarIke tene "ma.bhA.mAM ullekha maLe cheA uparAMta temAM tene mATe pArvatI10 ane yAjJasenI11-e be nAme paNa prajAmAM che. pAlijAtaka" mAM tene krae () tarIke ja ullekha maLe che. .

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241 jaina Agama, mahAbhArata...tulanAtmaka adhyayana draupadInAM pUrvajo . jaina AgamamAM je udezathI draupadInI kathA apAI che, te jotAM, draupadI tarIkenA janma karatAM, nAgazrI ane sukumAlikA tarIkenA enA pUrvajane vadhAre mahatvanA gaNuM zakAya, kAraNa ke eNe, nApazrI tarIkenA bhavanAM karmanuM phaLa sukumAlikA tarIkenA bhavamAM bhegavyuM che. ane sukumAlikA tarIkenA bhavanAM karmanuM phaLa draupadI tarIkenA bhavamAM bhegavyuM che. enA A baMne bhavanI kathA A "jJA. dhAmAM vigate maLe che, jemane TUMka sAra nIce pramANe che. caMpA nagarInA sema brahmaNanI patnI nAgazrIe ekavAra bhUlathI kaDavA tuMbaDAnuM zAka banAvyuM. te khUba kaDavuM che ane khavAya tema nathI, tema jANavA chatAM teNe te zAka, eka mAsanA upavAsanA pAraNA mATe bhikSA mAMgavA AvelA dhamaSa sthaviranA ziSya dharUci. nAmanA sAdhune ApyuM temanA gurue te zAka cAkhIne, dhamaru ne te khAvAnI nA pADI, ane tene ekAMta sthAnamAM nAkhI devAnuM kahyuM. dhamaM ca sAdhune thayuM ke A zAka bahAra phekavAthI aneka jIvonI hiMsA thaze, tethI temaNe te zAka pate khAdhuM ane kALadharma pAmyA. temanA gurU dharmaghoSa pAsethI A vAta tenA pati vageree jANI ane teno tiraskAra karI, tene kADhI mUkI A duSkRtyane lIdhe nAgazrI brAhmaNane soLa bhayaMkara roga thayA ane te mRtyu pAmI. mRtyu pachI paNa tene aneka nikRSTa yoniomAM janma levo paDaye.13 kathAne sAra ApatI A gAthA seLamAM adhyayanane aMte Ave che. 14 amaNu-namabhattIe, pace dANa' bhave aNatthAya / jaha kaDuyatubadANa', nAgasiribhavammi Tovaie / / draupadIne nAgazrI pachIne manuSya janma sukumAlikA tarIkeno hate te janmamAM te sAgaradatta sAthe vAhane tyAM putrI tarIke janmI. yuvAna thatAM tene jinadattanA putra sAgara sAthe paraNAvavAmAM AvI. sukumAlikAno dAhaka sparza sahana na thatA sAgare teno tyAga karyo. tyArapachI tenA pitA sAgarada, tenAM lagna eka bhikhArI sAthe karAvyAM. teNe paNa tene speza sahana na thaI zakavAthI, tene tyAga karyo. Avu banavAthI sukumAlikA khUba duHkhI thaI ane teNe pitAnI rajA laI ge pAlikA nAmanA sAdhvI pAse dIkSA lIdhI. ekavAra teNe udyAnamAM jaIne sUryanI

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242 zAha nIlAMjanA esa. AtApanA levA AryA gapAlikAnI rajA mAMgI. temanI nA chatAM te udyAnamAM gaI ane tyAM teNe devadattA nAmanI gaNikAne pAMca para sAthe kAmaga bhegavatI joI. A dazya joIne sukumAlikAe AvatA bhavamAM AvA kAmaga bhegavavA maLe, e IrachAthI niyANuM karyuM. tyArabAda te sAdhvI tarIkenA AcAramAM zithila thaI ane tethI bIjI sAdhvIe tene anAdara karavA lAgI. AthI te gopAlikA AryA pAsethI nIkaLI gaI ane svataMtrapaNe vicaravA lAgI. Ama ghaNAM varSe cAritra paryAyane pALIne, chevaTe amAsanI saMkhanA karIne, IzAnaka95 nAmanA bIjA devalokamAM devanI gaNikA tarIke utpanna thaI tyAM amuka samaya rahIne, kAMpilyapuranA rAjA drupadane tyAM draupadI tarIke janmI ane niyANAne kAraNe pAMca patinI patnI thaI15 "jJAdha"mAM sALamAM adhyayanane aMte te bAbatane darzAvatI gAthA nIce pramANe che. 16 subahu pi tavakilesI niyANa honeNa dUsio sato / na sivAya dovatIe jaha kila sukumAjiyA janme // "jJAdha'mAM maLatI sukumAlikAnI A kathAno eka vizeSa udeza, draupadInA bahupatitvanI vicitra lAgatI hakIkatane, pUrvajanmanA phaLa tarIke darzAvIne, A samasyAnuM samAdhAna ApavAne paNa heI zake. ma. bhA."mAM paNa AdiparvamAM draupadInA pUrvajanma aMgenI be kathA maLe che prathama kathA anusAra keI eka RSinI rUpavatI kanyAo vivAha yaMgya uMmare pati na maLavAthI tapa karIne zaMkarane prasanna karyA. zaMkare tene vara mAMgavAnuM kahetAM "pati Apo, tevuM teNe pAMca vAra kahya' tethI zaMkare tene kahyuM ke te pAMcavAra patinI mAMgaNI karI. tethI tane pAMca pati maLaze. zaMkaranA A varadAnane lIdhe draupadI tarIkenA janmamAM te pAMca pAMDavone paraNa.17 "ma bhA.nI bIjI kathA pramANe pAMDavo e mULa pAMca Indro hatA ane draupadI e temanI lakSamI hatI, jene zive temanI bhAryA tarIke nimI hatI. 18 ma. bhA." mAM maLatI draupadInA pUrvajanmane lagatI A baMne * niyANuM athavA nidAna. eTale koI vratAnuSThAnanI phalaprAptine abhilASasaMkalpa vizeSa. maraNa pUrve pitAnI A janmanI apUrNa IcchA bIjA janmamAM pUrI karavA mATe sAmAnya rIte nidAna karavAmAM Ave che.

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243 jaina Agama, mahAbhArata tulanAtmaka adhyayana kathAo, lekaviruddha jaNAtI draupadInA bahupatitvanI bAbatane nyAo TharAvavA mATe apAyelI ane pAchaLathI umerAyelI paNa lAge che. Adi parvamAM, mahAbhAratakAre A bAbata dhama viruddha nathI evuM darzAvavA. bIjA keTalAMka paurANika daSTAMta ApyAM che, keTalAka khulAsA paNa karyA che, paNa e badhAmAM ghaNI visaMgatio rahelI che, ane emAM eke khulAse saMtoSakAraka nathI. A samasyAnI vigatavAra carcA anyatra graMthomAM temaja le khAmAM thayelI che, tethI tene ahIM mAtra nideza ja karyo che. 18 pAlitakamAM draupadInA pUrvajanma aMgene keI nirdeza nathI, temAMnA "kuNAlajAtaka"mAM je kuNAlapakSI pUrNa mukha pakSIne dropadInI kathA kahe che, tene eka pUrvajanma arjuna tarIkene hatuM, ema kahevAyuM che. vaLI temAM draupadInA bahupatitvanI vilakSaNa hakIkta bAbata kaMI samAdhAna ApavAno prayatna paNa thayo nathI. dropadI tarIke janma jaina Agama gra'the pramANe te kAMpilyapuranA 65 rAjA ane cUlaNI rANapunI putrI hatI ane dhRSTadyumna kumAranI bahena hatI.20 ma. bhA.'mAM AdiparvamAM e vRttAMta maLe che ke draupadInuM prAgaTraya pade putreSTi mATe karelA yajJanI vedImAMthI thayuM che te prasaMge AkAzavANI thaI hatI ke A kRSNa kSatrine kSaya karaze ane devakArya karaze. temAM, te vedImAMthI pragaTa thaI, te vakhatanI tenI apratima suMdaratAnuM vigate varNana ApyuM che. 21 pAlijAtakamAM evI vAta che ke vArANasInA brahmadatta rAjAe kezala nareza para caDhAI karI, tene jItI lIdhuM ane tenI garbhavatI rANIne vArANasI laI AvI. potAnI rANI tarIke rAkhI. te rANIne je putrI janmI, tene rAjAe pote dattaka lIdhI ane tenuM nAma kRSNa (jaTTA ) pADayuM. Ama be pitAnI putrI hovAthI pAlijAtakamAM teno ullekha piti tarIke thAya che. rAjA brahmadatte putrInA janma vakhate potAnI rANIne vara mAMgavAnuM kahyuM hatuM, paNa rANIe te vara mAMgavAne hakaka, pitAnI putrIne ApyA hatA. 22 dropadIno svayaMvara ane tenuM lagna jaina Agama "jJAdha" anusAra, kupada rAjAe putrI maTI thatAM,

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244. zAha nIlAMjanA esa. tene mATe managamate vara meLavavA dhAmadhUmathI svayaMvara je. A svayaMvaramAM temaNe badhe ThekANe tene me kalIne judA judA pradezanA rAjAone teDAvyA hatA. temAM nIcenA rAjAonAM nAma ApaNane "jJAdhamAM maLe che. dvArakAnA rAjA kRSNa. vAsudeva ane dazA, aMgarAja kRSNa, damaSane putra zizupAla, rAjagRhanA rAjA jarAsaMdhano putra sahadeva, kauDInyanA rAjA bhISmakanA putra rUpI rAjA, virATanA kIcaka rAjA ane hastinApuranA pAMDu rAjA, temanA putra ane duryodhana vagere bhatrIjAe ( azvatthAmA ane zakuni sahita) jaina Agama pramANe te vakhate pAMDu rAjA hayAta hatA, jyAre "ma bhA" pramANe pAMDurAjAnA avasAna (Adi pava, a. 116) pachI draupadIne svayaMvara (Adi parva, a. 179) thaye hate. draupadIe hAthamAM phUlamALA laIne svayaMvara maMDapamAM praveza karyo ane tyAM birAjamAna rAjAone oLagIne. niyANuM vaDe prerAtI pAMca pAMDa pAse gaI ane temane mALA vaDe vIMTIne ema bolI, "g HD vs giDhavA variyA " jaina AgamamAM darzAvyA pramANe badhA rAjAoe draupadInI A varaNuM saharSa vadhAvI lIdhI, eTaluM ja nahI, pada pote pAMca pati sAthe dropadIne paraNAvavAmAM kaI gUMcavAye lAgato nathI, teNe pAMDa sAthe kaI paNa AnAkAnI vinA dhAmadhUmathI lagna karAvI ApyAM che. 23 jJAdha"mAM svayaMvara maMDapanuM paNa vigate varNana maLe che. dropadIne svayaMvara evI bhavya rIte yAjAye hatuM ke pachI, Agama paranI vRttiemAM koI paNa svayaMvaranI vAta Ave tyAre tene dropadInA A svayaMvaranI upamA ApavAmAM Ave che, jemake "Avazyaka sUtra" paranI hAribhadrIya vRttimAM ane "uttarAdhyayana sUtra" paranI zAMtisUrinI vRttimAM mathurAnA parvatarAjAnI putrI nivRttinA svayaMvarane dropadInA svayaMvara je " kahIne sameTI levAmAM Ave che. 24 "jJAdha"mAM maLatA svayaMvara vanamAM kayAMya ane rAdhAvedha karIne dropadIne meLavI e nideza nathI, jyAre kalpasUtra" paranI lakSamIvallabhanI TIkAmAM svayaMvaramAM ajune rAdhAvedha karIne dropadIne prApta karyAne nirdeza maLe che. tene "ma, bhA. emAM ane karelA masyavedhanA nideza sAthe sarakhAvI zakAya.ra6 ma. bhA. 'nA AdiparvamAM, " dropadI svayaMvaraparva ' nAmanuM eka

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jaina Agama, mahAbhArata tulanAtmaka adhyayana 245 AkhuM peTA parva maLe che, temAM mukhya vigata e che ke dupada arjunane zodhIne tenI sAthe dropadIne paraNAvavA mAgato hatuM tethI eNe arjuna sivAya bIjuM kaMI jenI paNacha na caDhAvI zake tevuM dhanuSya taiyAra karAvyuM hatuM. "ma bhA." mAM, svayaMvaranAM aneka pradezanA rAjAo temaja brAhmaNaveze pAMDave AvyAno ullekha che 28 svayaMvaravanamAM je aneka rAjAone tathA kSatrine nideza che, temAMthI kRSNa ane yAda, pAMDe duryodhana. jayadratha, azvatthAmA, zakuni, karNa, kIcaka, sahadeva, zizupAla ane bhISmakanA putra rUpi vagere nAme jena AgamamAM paNa maLe che ane lakSyavedha karatA nI sAthe, dropadIe ene varamALa paherAvI. karNa zalya vagere kSatriya brAhmaNane kanyA ApavA badala padanI sAme thayA. bhIma, arjuna vageree zoryathI temano parAjaya karyo.30 yudhiSThire jyAre kahyuM ke dropadI amArI pAMcenI patnI thaze, tyAre drapadane te vAta lekAcAra viruddha ane veda viruddha lAge che. 32 temanA mananuM samAdhAna karavA yudhiSThira pairANika daSTAMta Ape che ane vyAsamuni dropadInA pUrvajanmanI kathA kahI drapada rAjA pAse A vilakSaNa nirNaya svIkAre che. pAlijAtakamAM dropadI svayaMvara vize nIce pramANe vigata maLe che. rAjA brahmadatta pAse tenI kRSNa nAmanI kanyAe vara mAMgyuM ke mAre mATe svayaMvara zeTha. rAjAe svayaMvara goThavI, temAM aneka rAjAone AmaMcyA. temAM takSazilAnA jagavikhyAta zikSaka pAse bhaNIne AvelA pAMDuputre paNa pharatA pharatA guptaveze tyAM AvI pahoMcyA. badhA bhegA maLelA rAjAomAMthI keI dropadIne gamyA nahI. aTArImAM ubhelI teNe jevA pAMDuputrane joyA ke tarata ja e pAMcenA mAthA para phUlanI mALA phekIne kahyuM ke A pAMcane huM pasaMda karuM chuM. rAjA brahmadattane pAMcane pati tarIke pasaMda karavAnI vAta gamI nahI, tethI te mUMjhAyo. pote pahelethI kanyAne vara Apyo hovAthI, teNe kamane te vinati svIkArI. A pAMca pAMDe che ema jANyA pachI, teNe khuzIthI dropadInAM lagna emanI sAthe karAvI ApyAM.34 jaina AgamamAM dropadIne eka putra pAMDusena nAme darzAvyA che, 5 jyAre "ma. bhA."mAM dropadInA pAMca pAMDavathI thayelA pAMca putra pratividhya, sutasema, zrutakarmA, zatAnika ane zrutasena darzAvyA che.36 pA lijAtakamAM tenA putra vagereno koI ullekha nathI.

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zAhe nIlAMjanA esa. * traNe paraparAemAM dropadI svaya'varathI pAMDavAne varI hatI, e bAbatamAM sAmya che. ' ma. bhA.' nI dropadI eka bAbatamAM judI paDe che ke jarA zaramALa che. te arjunane varamALA paherAvIne pAte kai khelI nathI ke huM Ane varI. ' ma. bhA. ' ane pAliAtakamAM pAMca pAMDavA sAthe putrIne paraNAvavA bAbata pitA drupadanA khacakATa noMdhAyA che. e baMne paraparA pramANe pAMDavA svayaMvaramAM guptaveze AvyA hatA. ma, bhA,'mAM dropadIe karelI varaNI sAme jA rAjAenA vireAdha noMdhAyA che, te vize mIjI e paraparAmAM ullekha nathI. 246 jaina AgamagraMtha 'jJAdha' mAM draupadInA sadabhaCmAM eka evA muddo maLe che, je dhArmika dRSTie neoMdhapAtra che. draupadIe svayaMvara ma`DapamAM jatAM pahelAM jinezvaranA caityamAM jaI, jinapratimAnI vidhipUrvaka pUjA ane darzana karIne namaskAra karatAM kahyu che.37 namosthuNa ahi tANa bhagava tANa jAva saMpatA / sthAnakavAsI jaine mAne che. ke mUrtipUjAne samarthana ApanA AgamanA A bhAga prakSipta che, jyAre 'jJAdha' nA TIkAkAra zrI ghAsIlAlajI, ahIM jinezvaranI eTale ke kAmadevanI pUjA che evu' arthAghaTana kare chec, paNa dropadInA uparanA udgAra jotAM A arthaghaTana pratItikAraka lAgatu' nathI. draupadInuM apaharaNa che jaina AgamamAM, dropadInA apaharaNa prasa`ganA 'jJAdha' mAM vistRta rIte ullekha maLe che, yAre Agama paranI vRttie, cUrNa'e vageremAM kayAMka vigatavAra tA kayAMka achaDatA ullekha maLe che. ma. bhA.'mAM jema dropadInA jIvananA mahattvanA prasaMga vastrAharaNanA gaNAya, tema jaina AgamanI dRSTie tenA apaharaNanA prasaMga mahattvanA gaNAya. 'sAdha' mAM jaNAvyA pramANe kannula nArada ekavAra hastinApura AvyA, tyAre dropadIe temana virati(ta ane sayamarahita jANI, temane ceAgya AdarasatkAra na ApyA, tethI reASe bharAIne nArade tenuM apriya karavAnu' nakkI karyu. temaNe dhAtakIkhaMDa dvIpanI amaraka'kA nagarInA rAjA padmanAbha AgaLa, dropadInA apratima lAvaNyanI prasa'zA karI, tene dropadInuM apaharaNa karavA preryAM. pradmanAbhe pUrvasaMgatika deva dvArA tenu apaharaNa karAvyu`. padmanAbhe rANI thavA mATe dropadIne karelI vinatina teNe asvIkAra karatAM kahyuM ke kRSNa vAsudeva nAmanA mArA priyanAbhAI

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jaina Agama, mahAbhArata...tulanAtmaka adhyayana 247 vayamAra dvArakAmAM rahe che. cha mahInAmAM jo te mane nahI ghaDAve te huM tamAruM kahyuM mAnIza. phoI dropadInA kahevAthI kRSNe dropadInI tapAsa karI. teo pAMDavAne laI, susthita devanI madadathI samudra eLa'gI amarakakA gayA. padmanAbhe sadhi karavAnI nA pADI, tethI kRSNe narasiMhanu rUpa vikuvI'ne amaraka'kA nagarIne bhAMgI, tyAre gabharAine padmanAbha zaraNe AvIne dropadIne pAchI ApI gayA. A pachInA banAve, ke jemane lIdhe kRSNe pAMDA para rASe bharAine temane dezakAla karyAM, temanI vigata prastuta nahI. hAvAthI ahI ApI nathI.40 41 'jJA' anusAra, dropadInA apaharaNa prasa`ge dhAtakIkhaDa dvIpanA bharata khaMDanA kapila vAsudeve ane jAMbudvIpanA kRSNa vAsudeve zakhanA zabdanI samAcArI karI, eTale ke baMne zakhanA zabda dvArA maLyA. Ane jaina AgamanAM gaNAvela dasa AzcayeCmAMnu A eka Azcaya gaNu vAmAM Ave che, kAraNa ke sAmAnya rIte eka vAsudeva bIjA vAsudevane bIjA vAsudevane maLe ke jue. evuM thatu" nathI. 'sthAnAMga sUtra' paranI abhayadevanI TIkAmAM, ane 'kalpasUtra' paranI lakSmIvallabha upAdhyAyanI, vinayavijayanI temaja sauMghavijayanI vRttiomAM paNa Azcaya dazakanI samajutInA sa MdarbhImAM A prasaMganA nirdeza maLe che 42 praznavyAkaraNusUtra paranI abhayadevanI temaja jJAna vimalanI 'ne vRttiemAM ane AcArAMgacUrNa''mAM maithunamUlaka sagrAme je strIone lIdhe thayA, temanI yAdImAM dropadInu nAma che sagrAmanI vigate samajutI ApatAM, upayu'kta graMthAmAM, kRSNa ane padmanAbhanA A sagrAmane nirdeza Ave che. 43 dazavakAlika sUtra' paranI cUrNimAM temaja hAridrIya vRttimAM, jemAM mAtra sAMbhaLavAthI strIpuruSane paraspara mATe prema thAya che evI kAmakathAnA saMdarbha mAM, padmanAbhane lagatA A prasaMgano ullekha che.44 'ma.bhA.' nA vanapamAM dropadIharaNapa' nAmanu eka peTApa che, jemAM sAvIranA rAjA jayadrathe karelA dropadInA apaharaNanI vAta nirUpAi che. kAravA sAme dhrutamAM parAjaya pAmyA bAda pAMDavA vanavAsamAM rahetA hatA, te vakhate rAjA jayadrathai dropadInA rUpathI AkarSAine, pAMDavAnI gerahAjarImAM dropadInu apaharaNa karyu. pAMDavAne khabara paDatAM, tee jayadrathanI pAchaLa paDayA, tenA sainyanA parAjaya kayeryAM' tene pakaDI pADI, dropadIne pAchI laI AvyA. 45

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zAhu nIlAMjanA esa. pAlijAtakamAM dropadInA apaharaNa prasa`ganA ullekha sarakhA paNa nathI. jaina Agama ane 'ma. bhA.' baMnemAM maLatA A prasaMganI rajUAtamAM amuka sAmya che. AmAM padmanAbha ane 'ma. bhA.'mAM jayadratha ba Mne dropadInA rUpathI mAhAMdha thaI. tenu apaharaNa kare che, jaina Agama pramANe kRSNanA parAkramathI gabharAI ne padmanAbha ane 'ma. bhA.' pramANe pAMDavAnA parAkramathI parAjita thaI ne, jayadratha dropadIne seAMpI jAya che. vaLI 'ma. bhA'mAM vastrAharaNa prasaMge dropadIe dvArakAmAM rahelA kRSNane utkaTatAthI je rIte yAda karelA,46 eTalI ja utkaTatAthI ane zraddhAthI amaraka'kAmAM, padma nAbha vaDe apahRta thayelI dropadIe kRSNane yAda karyAM che. 'ma. bhA'mAM kRSNanI sakhI ' tarIke dropadI peAtAne nirdeza kare che,47 tA rAdhamAM te kRSNane peAtAnA priyanA bhrAtA tarIke oLakhAve che. ( pR 160) Ama ma. bhA'mAM darzAvAyelA kRSNa ane dropadI vaccenA sabadhanI saheja jhAMkhI jaina AgamamAM paNa thAya che sukumAlikA tarIkenA bhavamAM draupadIe sAthI tarIke dAkhavela zithila AcAra. 4 248 sukumAlikA tarIkenA bhavamAM, dropadI dIkSA lIdhA pachI sAdhvI tarIkenA AcAramAM khUba zithila thaI hatI, te khAkhatanA nirdeza jaina Agama graMthAmAM ghaNIvAra Ave che.48 te bhavamAM, lagnajIvana niSphaLa gayA bAda, teNe AryAM geApAlikA pAse dIkSA lIdhI, paNa, te sAdhvIjIvananA niyamA arAbara pALatI na hatI. te zarIramakuzA eTale ke zarIranI ze!bhA karanArI thaI. AryAM geApAlikAe tene A mATe prAyazcitta karavAnu` kahyu', te paNa teNe karyu nahI. te jJAna, darzIna ane cAritrane yathA paNe pALatI na hatI, temanI kriyAnA anuSThAnamAM paNa ALasa karatI hatI. AryA gapAlikAne choDIne te gaI, te pachI tene akAthI aTakAvanAra kAi rahyuM nahI", tethI anAcAra sevanArI thai. AthI jaina AgamamAM koi sAdhvInA zithila AcAranI vAta jyAre Ave, tyAre dRSTAMta tarIke dropadIne A pU`bhava TAMkavAmAM Ave che, jema ke 'Avazyaka cUrNa 'mAM bhadrasena nAmanA zeThanI putrI zrInA zithila AcAranI bAbatamAM sukumAlikAnu dRSTAMta ApavAmAM Ave che. ' vyAkhyAprajJaptisUtra ' ( bhagavatI sUtra ) paranI abhayadevasUrinI vRttimAM A bAbatanI carcA karatAM samajAvyu` che ke dropadI saMyamanI virAdhanA karatI hatI, paNa te

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jaina Agama, mahAbhArata....tulanAtmaka adhyayana 249 uttaraguNaviSayaka hatI te zarIranI gheAbhA vagere karatI hatI, mATe tenI mUla guNanI virAdhanA na hatI. Ane lIdhe te utkRSTa evA sodha devalAkamAM javAne badale tethI utaratA izAna devalAkamAM gaNikA tarIke gaI.50 draupadI tarIkenA bhavamAM tenI gati jaina AgamamAM darzAvyA anusAra, pAMDavAe dIkSA lIdhA bAda, dropadIe paNa sutratA nAmanA sAdhvI pAse dIkSA lIdhI, agiyAra agane abhyAsa karyAM, ane chaThThuM, AThama dazama vagere tapa karyAM, te ghaNAM varSoM sudhI cAritraparyAMyane pALI, eka mAsanI salekhanA vaDe, AleAcanA pratikramaNa karI, kALamAse kALa karI, pAMcamAM brahmalAkamAM utpanna thai 'jJAdha'mAM A brahmaleAkamAM tenI dasa sAgare pama eTale utkRSTa sthiti kahI che. tyAMthI te cyavIne, mahAvideha va mAM utpanna thaine karmAMnA ata karaze * siddha thaze), evuM bhaviSya kathana paNa jaina AgamamAM maLe che pa1 ma, bhA.' pramANe paNa mRtyu bAda dropadmInI gati mAM thaI hatI, bIjA pAMDavA karatAM ajuna pratye teNe pakSapAta batAvye hevAthI mahAprasthAna vakhate, te pAMca pAMDavA karatAM vahelAM avasAna pAmI hatI,pa tema ma. bhA. ' mAM jaNAvyu che. dropadInu satI tarIkenuM Alekhana. " 6 sAmAnya rIte, jaina dharmAMtra thAmAM, dropadInu' nAma seALasatIemAM gaNavavAmAM Ave che,54 paNa A A mAmatanA koI AdhAra jaina Agama graMthomAM maLatuM nathI. alabatta A grathAmAM enuM satItva prazasya gaNAyuM che. 'rAdha' mAM pUrvasa'gatikadeva padmanAbha samakSa tenA satItvanI prazaMsA karI che ke evu` kadApi thayuM nathI, ane thaze paNa nahIM' ke dropadI devI pAMca pAMDavAne mUkIne khIjA koI paNa puruSanI sAthe kAmabhoga bhAgavatI vicare.55 'kalpasUtra' paranI lakSmI vallabhanI saMskRta TIkAmAM jaNAvyA pramANe pUrva saMgatika deve padmanAbhane dropadI mATe nIce pramANe spaSTa kahyu` cheH sA satI thata te cayA mama vaxve satInAryA avahAra: hAritaH A TIkAmAM jaNAvyA anusAra devAe paNa dropaTTI mATe kahyu che, "ToDI va%0matu hADapi tI va te 56 'ma.bhA.' mAM te dropadI mATe 'tivratA' ane 'mahAmAnA' e zabdo vaparAyA ja che. temAM tene sAvitrI jevI 'fer nA' kahI che,58 eTala 17. Seminar on Agama

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250 nIlAMjanA esa. zAha ja nahIM kuntIe kahyuM che ke te tArA saccAritrathI baMne kuLane ajavAnyA che. A paraMparAmAM te AgaLa jatAM dropadI pAMca pAtakanAzinI nityasamaraNIya nArIomAM sthAna pAmI che. 60 pAlijAtakamAM, kuNAlapakSI, strIonA vizvAsaghAtI svabhAvanA pote karelA varNananA samarthanamAM daSTAMta ApatAM kahe che ke he pUrNa mukha, tuM sAMbhaLa ! meM, be pitAnI putrI kRSNa, je pAMca patine paraNI hatI, tene eka chaThThA puruSa-khaMdhA paricAraka sAthe prema karatI joI che. te bAbatane nirUpatI gAthA nIce pramANe che. 61 atha ajjuno nakulo bhImaseno yudhiSThilo sahadevo ca rAjA / ete patipaJcamaticca nArI gAra vunnavAmane vAve A gAthAnI samajUtI rUpe apAyelI dropadInI kathAmAM mukhya vAta e che ke pAMca pAMDavonI patnI eka khaMdhA vAmana (paricAraka) sAthe prema karatI hatI. eka vAra te mAMdI paDe che, tyAre te pAMca pAMDavo karatAM paNa te khaMdhAne pite vadhAre prema kare che, evuM teNe saMjJAthI darzAvyuM. arjunane A bAbatane khyAla AvI gayo, tethI teNe te paricArakane belAvI pUchyuM, te vAta sAcI nIkaLI te hakIkata jANI badhA pAMDane prema tenA parathI UThI gaye ane teo himAlayamAM cAlyA gayA. 2 upasaMhAra jaina AgamagraMthamAM maLatA dropadInA pAtrAlekhanane bAkInI baMne paraMparAo sAthe sarakhAvatAM eka be bAbata noMdhapAtra lAge che. jaina Agama temaja mahAbhArata dropadIne satI tarIke upasAve che, jyAre pAlijAtakamAM dropadIne eka cAritryahIna strI tarIke AlekhavAmAM AvI che, te eka khUMce tevI bAbata che. mahAbhAratamAM dropadI vastrAharaNane prasaMga evo che ke jemAM dropadInI naitika tAkAta asAdhAraNa hiMmata, satvazIlatA, dharmazraddhA jevA guNenI AkarI kasoTI thaI che, ane e kasoTImAMthI e saphaLa rIte pAra utarI che. A kaI prasaMga jaina AgamamAM nirUpAye nathI sAthe sAthe e paNa seMdhavuM ghaTe ke jaina AgamamAM dharmakathAnuganA saMdarbhamAM dropadInI kathA AlekhAI hovAthI, tenA vyaktitvanI rekhAo ma. bhA.nI dropadInA pAtrAlekhananI sarakhAmaNImAM saheja UMNa utare e svAbhAvika che.

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jaina mAgama, mahAbhArata....tuanAtma adhyayana 251 251 TippaNI 1 jJAtAdhama kathAGgasUtra(jJAdha) dvitIya vibhAga, bhAvanagara, 1930, . 104-191 Prakrit Proper Names, Part I (Ahmedabad, 1970), p. 390 A lekhamAM ApelA mahAbhAratanA adhyAya ane lokonA kramAMka bhaMDArakara erienTala risarca insTiTayUTe prakAzita karelI samIkSita AvRttinA che 3. jAtakapAli (nAla'dA, 1159), pR. 120-138; The Jatakas (Ed. E.B. Cowell, London, 1957, Vol: V No. 531, pp. 225-228; Dictionary of Pali Proper Names, Vol. I (London. 1937), p 503. 4. jJAdha. pR. 138, 150. 5. vahI, pR. 150, 170, 6. vahI, pR. 148, 159, 175. 7. vyAkhyAprajJapti, abhayadevaTIkA. (ratalAma, 1936), pR. 87. 8. Adiparva', 155, loka 49-50; 187. 11; sabhAparva, 60. 24. 9. Adiparva', 155.41, 181.35. 10. Adiparva' 157.11 11. sabhAparva 52.32, 60.27 12. jAtaka mAli, pR. 124 13. jJAdha. pR 104-116. 14. vahI pR. 191 : sA gAyA 'jJAdha' (jaina dharma prasA24 sabhA, mAvanagara, 1930) nI A AvRttimAM 16 mAM adhyayanane aMte maLe che. 15. vahI, pR. 117-137. 16. vahI, .. 191. jJAdha nI upayuta mAvRttimA / gAthA 16 mA madhyayanane mate bhaNe che. 17. Adiparva 157, 6-14. 18. vahI, 189, 27-49. 19. vaidha ya. vi., mahAbhAratanI sabhAsAyanA, pR. 128, pR. 208. devAzrayI umA., draupadInA bahupatitvanI samasyA, svAdhyAya, phebru. 1881, pR. 128-142.

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252 nIlAMjanA esa. zAha 20. jJAdha, pR. 136. 21. Adiparva', 155, 41-43. 22. Cowell E. B., op. Cit. 23. zAdha. pR. 137-151. 24. AvazyakasUtra - hAribhadrIya vRtti, dvitIya bhAga, (muMbaI, 1916) pR. 3 44; uttarAdhyayanasUtra-zAMtipriracitA vRtti (mu'baI, 1916), pR. 149 25. kalpasUtra - lakSmIvallabharacitA vRtti, (mubaI 1918) pR. 43-47. 26. Adiparva', 179.16. 27. vahI, 176. 1-11 28. vahI, 177 29. vahI, 179.22 30. bahI, 18..181 31. vahI, 187.25 32. vahI, 187.27. 33. vahI, 188. 15-16; 189.27-49. 34. Cowell, E.B. op. Cit. 35. jJAdha. pR. 186. 36. Adiparva', 213. 58-70. 37. jJAdha. pa. 148. 38. jJAgha 52nI dhAsIsAsanI vyAjyA,(224 aTa, 1893). 421.425. 39. jJAdha. pR. 155-175. 40, rAnIainnasa, "haina mAgama satyama zrI anedvaa24||", sAbhAcya, nyu-bhAya, 1885, pR. 181-188. 41. jJAdha, pa. 179. 42. kalpasUtra, lakSmIvallabhavRtti, pR. 440; kalpasUtra, vinayavijayavRtti (mubaI, 1933), pa. 23; kalpasUtra, sa'ghavijayavRtti (amadAvAda, 1935), pa. 24. 43. praznavyAkaraNasUtra-abhayadevavRtti, (mubaI, 1933) pa. 294; praznavyAkaraNasUtra, jJAnavimalavRtti (amadAvAda, 1937), pa. 86; AcArAMgacUrNi (ratalAma, 1941), pR. 187. 44. dazakAlika cUrNi pu. 106; dazavakAlika hAribhadrIya vRtti (mubaI, 1900), pR. 120

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jena Agama, mahAbhArata tulanAtmaka adhyayana 253 45. vanaparva', 268, 271. 46. sabhAparva', 62.10; udyogapava', pR 58.21. 47. saaNs| 6. 4. draupadI vastrAharaNa prasa' (mahAvAha, 1-76) . 58-65, bhAgavata durgA, vyAsaparva, mubaI, 1969), pR. 123 48. jJAdha. pa 131-134; AvazyakacUrNi, uttarArdha, (ratalAma, 1929), pa. 202; AvazyakasUtra-hAribhadrIya vRtti, uttarArdha .. 714, 49. AvazyakacUrNiI, uttarAdhI, pa. 202. 50. vyAkhyAprajJaptisUtra-abhayadevavRtti (ratalAma, 1937) pR. 87. 51. jJAdha. pa. 188 52. svargArohaNa parva', 4.7. 53. mahAprAsthAnika parva, 2.3-6. 54. jaina siddhAMtabolasa graha-bhAga-5 (bIkAnera, 1949) pR. 185. 55. jJAdha. pa. 159 56. kalpasUtra, lakSmIvallabhavRtti, pa 43-47. 57. vanaparva', 277.3 58. vahI, 283.15. 59. sabhAparva', 70.5. 60. AcAramayUkha, (mubaI, 1915), pR. 8. 61. jAtakapAli, pR. 120-38. 62. Cowell E. B. op. cit.

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jaina Agama sAhitya meM kathAoM ke prakAra ___DaoN. jagadIzacandra jaina, bambaI kahAnI kI vidyA bahuta prAcIna kAla se pracalita hai| jaba AdimAnava apane khAna-pAna kI khoja meM idhara- udhara ghUmatA-phiratA thA to usane apane jIvana saMvarSa se rAhata pAne ke lie, apane mana--bahalAva ke lie kahAnI ko DhUMr3ha nikAlA / vaha apanI icchA-anicchA, abhilASA-AkAMkSA, sukha-dukha aura bhaya-AzaMkA Adi ko pazu-pakSI, peDa-paudhe, nadI-nada, pRthvI-AkAza, bhUta-preta aura jAdU-Tone ke mAdhyama se vyakta karane lgaa| kahAnI mAnava-jIvana ke vikAsa ke lie Avazyaka hai / koI acchI kahAnI sunakara mana praphullita hotA hai, hRdaya meM adbhuta rasa kA saMcAra hotA hai, mana kI graMthiyAM khula jAtI haiM, ruke hue bhAvAvezoM kA virecana ho jAtA hai aura hama svAsthya-lAbha kA anubhava karane lagate haiM / vetAla paMcaviMzati (kahAnI 15, pR0 222 ) ke saMgrahakartAne likhA hai-" yahAM saMgrahIta kahAniyoM ke eka aMza ke kathana athavA zravaNa se icchita vastu kI prApti hotI hai; kahAnI kA zrotA aura vaktA donoM hI pApa se mukta ho jAte haiM tathA aniSTa devI-devatAoM kI bAdhA unheM kaSTakara nahIM hotii| kahAnI sunane se rAste calate hue yAtriyoM kA rAstA AsAnI se kaTa jAtA hai, thakAna kA anubhava unheM nahIM hotA / saMghadAsa gaNivAcaka ke vasudevahiDi meM ullekha hai ki jaba vasudeva aura aMzumaMta rAstA calate-calate thaka gaye to vasudeva ne apane sahayAtrI ko apane kaMdhe para baiThAkara calane kA prastAva kiyA / kumAra aMzumaMta ne uttara diyA - " Aryaputra ! isa prakAra kisI ko kaMdhe para baiThAkara calane se thakAna dUra nahIM hotii| Aiye, hama eka-dUsare ko manoraMjaka kahAniyAM sunAnA zuru kreN|' kahAnI apane ApameM sarala aura bodhagamya hotI hai jisameM jIvana kI vAstavikatA kA lekhA-jokhA rahatA hai| mAnava ko jIvana meM kina-kina

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jaina Agama sAhitya meM kathAoM ke prakAra 255 kaThinAiyoM se gujaranA patA hai, kaise kaise khataroM kA sAmanA karanA par3atA hai devI-devatAoM Adi kI sahAyatA se ina khataroM para kAbU pAkara vaha kisa prakAra haMsI-khuzI kA svastha jIvana vyatIta karatA hai - yaha saba kathA-kahAniyoM meM pratibiMbita hotA hai| jJAtavya hai ki ina kahAniyoM meM naitikatA, dhArmikatA aura dArzanikatA kA aMza nahIM rahatA, ye sa, kahAniyAM hotI haiM vAstavika jIvana se jur3I huI jinheM kahAnI kahanevAlA bar3e nATakIya DhaMga se prastuta karatA hai / kabhI gaMbhIra banakara, kabhI sarala banakara, kabhI nAka-muMha sikoDakara, kabhI bhauMheM caTAkara, kabhI sira hilAkara aura kabhI hAtha calAkara - vividha bhAva-bhaMgimAoM dvArA kahAnI prastuta kI jAtI hai, jise sunakara zrotAgaNa loTapoTa ho jAte haiM aura vismaya se visphArita netroM se dekhate raha jAte haiM / isa prakAra kI kahAniyAM sarva sAmAnya hotI haiM, ve kisI jAti, saMpradAya athavA kisI pradeza - vizeSa kI saMpatti nahIM hotI, unakA upayoga koI bhI kara sakatA hai / Age calakara jaise-jaise dravya, kSetra, kAla aura bhAva ke anusAra sAmAjika paristhitiyoM meM parivartana Ane lagA aura naitikatA ke mUlyoM kA aMkana hone lagA, dharmaguruoM kI kathA - kahAniyoM meM naitikatA kA samAveza hotA calA | loka- pracalita ina laukika kathA-kahAniyoM kA kalevara purAnA hI thA jo paraMparA se calA A rahA thA, lekina aba kahAnI ke aMta meM, usake niSkarSa - svarUpa koI dhArmika athavA naitika zikSA joDa dI gayI / mahAbhArata, jAtakakathAeM, prAkRta kI jainakathAe N, taMtrAkhyAyikA, paMcatatra, hitopadeza, Adi usI kAla kI upaja hai jabaki laukika kathA-kahAniyoM meM dharma aura nIti kA samAveza kiyA jA rahA thA / 'kathAMcchalena bAlAnAM nItistadiha kathyate ' ( kathA ke bahAne yahAM bAlakoM ke lie nIti kA prarUpaNa kiyA jA rahA hai ) hitopadeza kA yaha vAkya isa dRSTi se atyanta sArthaka hai | bauddhoM ke naMgalIsa jAtaka ( 123 ) meM vArANasI ke kisI AcArya kI kahAnI AtI haiM jo apane jaDamati ziSya ko upamAoM dvArA par3hAne ke lie

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256 DaoN. jagadIzacandra jaina prayatnazIla thA / jaina Agama sAhitya meM aise kitane hI laghu AkhyAna kahe gaye haiM jinameM upamA, rUpaka, dRSTAnta, udAharaNa, prazna-uttara, zaMkA-samAdhAna, saMvAda Adi ke mAdhyama se dharmopadeza prastuta kiyA gayA hai| sUtrakRtAMga sUtra meM ( prathama zrutaskaMdha, 6, 366-375 ) bhagavAna mahAvIra kA stavana karate samaya, jaise vRkSoM meM zAlmali, vano meM naMdana, zabdoM meM meghagarjana, tAroM meM candramA, gaMdhoM meM caMdana, samudroM meM svayaM bhUramaNa, nAgoM meM dharaNendra, hAthiyoM meM airAvata, mRgoM meM siMha, nadiyoM meM gaMgA, pakSiyoM meM garuDa, puSpoM me araviMda, dAnoM meM abhayadAna, satya vacanoM meM anavadya vacana, tapoM meM brahmacarya ko zreSTha kahA gayA hai, usI prakAra jJAtRputra mahAvIra ko sarvazreSTha pratipAdita kiyA gayA hai / ___ Aie, eka rUpaka para dRSTipAta kreN| yahAM rUpaka dvArA moha se Acchanna saMsArI jIva kI dazA para prakAza DAlA gayA hai / (AcArAMga, 1-6-1-178 ) (ka) kisI kachue kA mana kisI sarovara meM saMlagna hai / vaha sarovara kamala-patroM se Acchanna hai, ataeva vaha kachuA unmukta AkAza ko dekhane se vaMcita raha jAtA hai / yahAM saMsAra ko eka sarovara kahA gayA hai jisameM kachue ke rUpa meM saMsArI jIva nivAsa karatA hai / jaise sarovara kamala-patroM se DhaMkA huA hai, vaise hI saMsAra karmo se DhaMkA hai jisase jIva sanmArga ke darzana nahIM kara pAtA / jisa prakAra vRkSa apane sthAna ko nahIM choDate, usI prakAra saMsArI jIva aneka prakAra ke kuloM meM janma lete rahane para, rUpa Adi viSayoM meM Asakta hokara karuNa vilApa karate haiM / aMta meM unheM mokSa kI prApti nahIM hotii| ve apane hI sthAna para sthira rahate haiM / jJAtAdharmakathA jise NAyAdhammakahA, NAhadhammakahA athavA NANaghammakahA bhI kahA gayA hai, jaina kathA-prakAroM kI dRSTi se mahattvapUrNa hai| isa kathAsaMgraha meM (kha)

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jaina Agama sAhitya meM kathAoM ke prakAra 257 bAra-bAra gAya yAMtU udAharaNo dRSTAntoM dvArA bhagavAn mahAvIra kI kathAoM kA varNana kiyA gayA hai, ataeva ise NAyAthammakahAo nAma diyA gayA hai / mayUrI ke aNDoM ke dRSTAnta dvArA saMyama ke prati zaMkita aura niHzaMkita bhAva ko vyakta kiyA gayA hai / do sArthavAha - putro ko udyAna ke eka mAlukA-kuMja meM mayUrI ke do aNDe mile | aNDoM ko ve apane ghara le gaye / pahalA sArthavAha - putra, yaha jAnane ke lie ki aNDe meM se mora kA baccA nikalegA yA nahIM, aNDe ko hilAtA - DulAtA aura kAna meM bajAkara dekhatA jisase aNDA nijI va ho gayA aura usameM se baccA nahIM nikala sakA / lekina dUsare sArthavAha - putra ko isa bAta kA nizcaya thA ki aNDe meM se mora kA baccA nikala kara avazya bAhara AyegA / ataeva vaha na kabhI apane aNDe ko hilAtA - DulAtA aura na kabhI kAna meM bajAkara hI dekhatA / natIjA yaha huA ki pahale sArthavAha - putra kA aNDA nirjIva hokara mara gayA jabaki samaya bItane para dUsare sAtha vAha - putra ke aNDe meM se mora kA baccA paidA huaa| bacce ke bar3e hone para sArtha vAha - putra ne use nRtyakalA kI zikSA dI / isa dRSTAnta dvArA saMyama ko niHzakti bhAva se pAlane kI zikSA dI gayI hai (3) / Age calakara kUrma nAmaka cauthe adhyayana meM do kachuoM ke dRSTAnta dvArA apanI iMdriyoM para nigraha rakhate hue svacchanda bhAva se AcaraNa na karane kA upadeza hai| rohiNI nAmaka sAtaveM adhyayana meM ujjhikA (tyAga dene vAlI ), bhogavatI ( bhogane vAlI ), rakSikA (rakSA karane vAlI ) aura rohiNI ( paidA karane vAlI ) nAmaka cAra patohuoM ke rUpaka se pAMca mahAvratoM ko tyAga dene vAle, AjIvikA ke lie unakA upabhoga karane vAle, unakI rakSA karane vAle aura unakA saMvardhana karane vAle zramaNa-nirgrathoM ko upadeza diyA gayA hai / jJAtavya hai ki rohiNI kI kathA loka-pracalita lokakathA para AdhArita hai / bAibila kI seMTa maithyU (25) aura seNTa lyUka (19) kI kathA se isakI tulanA kI jA sakatI hai| bauddhoM ke mUla sarvAstivAda ke vinayavastu ( pR0 62 ) meM bhI yaha kathA kucha rUpAntara ke sAtha saMgrahIta hai /

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258 DaoN. jagadIzacandra jaina Age calakara mallIcariya nAmaka AThaveM adhyayana meM agaDadardura (kUpamaMDka) aura samudradardura (samudrI meMDhaka) kA suMdara saMvAda prastuta kiyA hai jo kahAnIkalA kI dRSTi se mahatvapUrNa hai / isa saMvAda ke mAdhyama se kAMpilyapura ke rAjA jitazatra ko prabuddha kiyA gayA hai / nauveM adhyayana meM jinapAlita aura jinarakSita nAmaka mAkaMdIputroM ke kathAnaka ke mAdhyama se zrAmaNya dIkSA grahaNa karane ke pazcAt sAMsArika kAmabhogoM ke pralobhana se dUra hI rahane kA upadeza hai / isa kathA kI tulanA bauddhoM ke valAhassa jAtaka (196) aura divyAvadAna kI kathA se kI jA sakatI hai| mUlasUtroM meM kathA ke prakAroM kI dRSTi se uttarAdhyayana, dazavakAlika aura Avazyaka sUtra-TIkAeM mahatvapUrNa haiM / dhArmika-kAvya kI dRSTi se uttarAdhyayana ullekhanIya hai : yahA~ upamA, dRSTAnta, rUpaka, prazna-uttara aura saMvAda Adi ke mAdhyama se tyAga, vairAgya evaM saMyama meM dRDha rahane kA bodha pradAna kiyA gayA hai| uttarAdhyayana aura dazavaikAlika kI tulanA bauddhoM ke dhammapada, suttanipAta aura jAtakoM se kI gayI hai, ataH ina sUtroM kA mahatva aura bar3ha jAtA hai|' uttarAdhyayana ke vinaya nAmaka prathama adhyayana meM ghor3e kI upamA dvArA mumukSu ko upadeza dete hue kahA hai : jaise mariyala ghor3e ko bAra-bAra cAbuka mArane kI jarUrata hotI hai, vaise mumukSu ko bAra-bAra guru ke upadeza kI apekSA na karanI caahie| tathA jaise acchI nasla kA ghoDA cAbuka dekhate hI ThIka rAste para calane lagatA hai, usI prakAra guru ke Azaya ko samajha kara pApa karma se dUra rahanA cAhie / aurabhrIya nAma ke sAtaveM adhyayana meM kSaNasthAyI viSayabhogoM se dUra rahane kA upadeza dene ke lie meDhe aura kAkiNI (eka bahuta choTA sikkA ) ko upamAna ke rUpa meM prastuta kiyA gayA hai / yahAM sAMsArika kAmabhogoM ko kuza ke agrabhAga para sthita osa kI bUMda ke samAna kSaNasthAyI batAte hue, Ayu kI alpatA ke kAraNa, kalyANa-mArga ke prati jAgarUka rahane kA Adeza diyA gayA hai / anya kathA-prakAroM meM kApilIya adhyayana, namipravrajyA

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jaina Agama sAhitya meM kathAoM ke prakAra ke antargata namirAjA aura indra kA saMvAda, harikezIya adhyayana ke antargata cANDAla kulotpanna zramaNa harikeza aura vedAnuyAyI brAhmaNa kA sa vAda, ikSukArIya adhyayana ke antargata, pitA-putra kA savAda, mRgAputrIya adhyayana ke antargata zramaNa-dIkSA ke abhilASI mRgAputra kA apane mAtA-pitA se savAda, kezI-gautamIya adhyayana ke antargata kezI aura gautama ke saMvAda dvArA sadA sa yama meM sthira rahane kA upadeza diyA gayA hai / uttarAdhyayana kI bhAMti dazavakAlika sUtra bhI prAcIna hone ke kAraNa bhASAzAstra ke adhyayana kI daSTi se mahatvapUrNa hai / isakI katipaya gAthAe AcArAMga sUtra se milatI haiM / bauddhoM ke prAcIna sUtroM ke sAtha bhI samAnatA pAI jAtI hai / drumapuSpita adhyayana meM zramaNoM ko upadeza dete hue kahA hai : jaise bhramara puSpoM ko binA pIDA pahuMcAye unameM se rasa kA pAna kara apane Apako tRpta karatA hai, vaise hI bhikSu AhAra Adi kI gaveSaNA meM rata rahatA mUla AvazyakasUtra meM nityakarma ke pratipAdaka chaha Avazyaka kriyAnuSThAnoM kA hI varNana iSTa hai, ataeva isameM kathA-bhAga ke sammilita kiye jAne kA prazna nahIM uThatA, phira bhI isa mUlasUtra ke lokapriya hone se jitanI vyAkhyAeM isa para likhI gayIM utanI anya kisI stra para nahIM / inameM jinadAsagaNi mahattara (chaThI zatAbdI I.) kRta Avazyaka cUrNI, tathA haribhadrasUri (8vI zatAbdI I.) eva malayagiri (12vIM zatAbdI I.) kRta TIkAeM kathA-prakAroM ke adhyayana kI dRSTi se atyanta mahatvapUrNa haiM / ina TIkAoM meM aneka sarasa laukika evaM dhArmika kathAeM saMgrahIta haiM jo anyatra upalabdha nahIM / uttarAdhyayana sUtra bhI vyAkhyA sAhitya ke antargata kathA kahAniyoM kI daSTi se bahuta mahatva kA hai / vAdivetAla zAntisUri (11 vIM zatAbdI I.) kRta ziSyahitA nAma kI pAiya-TIkA aura nemicandra sUri (devendragaNi 11 vI zatAbdI I.) kRta sukhabodhA vizeSa rUpa se ullekhanIya haiN|

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DaoN0 jagadIzacandra jaina Agama- sAhitya meM ullikhita bahuta-sI kathA - kahAniyAM aisI haiM jinheM 'vRddhasaMpradAya', 'pUrva prabaMdha' athavA 'anuzruni' gamya kahA gayA haiM / udAharaNa ke lie atikRdazA (6) meM ullikhita rAjagRha ke arjunaka mAlI aura mudgarapANa yakSa kI kathA ko vAdivetAla zAMtyAcAryane uttarAvyayana kI vyAkhyA meM 'vRddhasaMpradAya' gamya kahA hai / 260 Agama graMthoM para uttarakAlIna jaina AcAryoM dvArA likhI gayI vyAkhyAoM meM kathA - sAhitya khUba hI pallavita huA / niyukti - sAhitya ( IsavI san ke 5vIM - 6TI zatAbdI ke pUrva ) meM kathAnakoM, AkhyAnoM, udAharaNoM, dRSTAntoM aura upamAnoM kA prAkRta gAthAoM ke rUpa meM ullekha mAtra kiyA gayA hai / yaha sAhitya itanA sAMketika evaM saMkSipta hai ki binA vyAkhyA ke muzkila se bodha gamya hotA hai / uttarAvyayana niyukti (833 -C 36) meM collaka (bhojana), pAza, dhAnya, dyUta, ratna, svapna, cakra, carma, juga aura paramANu ke dRSTAntoM dvArA manuSya janma kI durlabhatA kA ullekha hai / Avazyaka niyukti (236) meM gAya, candanabherI, ceTI, zrAvaka, badhira, goha aura TaMkaNa dezavAsI mleccha vaNikoM ke dRSTAntoM dvArA yogya aura ayogya ziSyoM ke lakSaNoM kA pratipAdana hai / kitane hI dhArmika evaM paurANika AkhyAna yahAM saMgrahIta haiM jina para uttarakAlIna jaina vidvAnoM dvArA svataMtra kathA - graMthoM kA nirmANa kiyA gayA / autpattikI, vainayikI, kArmika evaM pAriNAmikI nAmaka cAra prakAra kI buddhiyoM ke rocaka udAharaNa diye gaye haiM jinameM loka-pracalita kathAoM kA samAveza hai / niyukti sAhitya ke atirikta, saMgrahaNI, bhASya, mahAbhASya, cUrNI, TIkA, vivRti, vivaraNa, vRtti, dIpikA, avacUrNI, bhASATokA, vacanikA Adi jo vipula sAhitya Agama graMthoM para likhA gayA, usameM ullikhita kathAkahAniyoM ke prakAra adhyetAoM ke lie atyanta mahatvapUrNa haiM / kathAoM ke vividha prakAra : mahAvIra dvArA pratiprAdita nirmaMtha dharma nivRtti pradhAna dharma rahA hai, ataeva

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jaina Agama sAhitya meM kathAoM ke prakAra 261 jaina Agama-sAhitya aura unakI vyAkhyAoM meM ullikhita jainakathAeM vairAgyarasa pradhAna hI rahI haiM jinase pAThakoM kA mana sAMsArika viSayavAsanAoM se nivRtta hokara adhyAtma kI ora unmukha ho sake / dazavaikAlika niyukti (212-215) meM ullekha hai ki jainazramaNoM ko kisa prakAra kI kathA sunAnI cAhie : ___ "jisa kathA ko sunakara zagAra-rasa uddIpta ho, moha jAjvalyamAna ho aura uttejanA jAgRta ho, aisI kathA zramaNa ko na kahanI caahie| use aisI hI kathA sunAnA yogya hai jisameM tapa aura niyama kA vivecana ho aura jisake zravaNa se vairAgya mAva kI vRddhi ho|" yahAM artha, kAma, dharma aura mizrita kathAoM ke bheda se kathA ke cAra prakAroM kA pratipAdana kiyA gayA hai| kintu Age calakara kuvalayamAlA ke kartA dAkSiNyacinha udyotanasUri (8vI sadI I.) ne artha eva kAmakathA ke pUrva dharmakathA ko pramukhatA pradAna kI hai / AkSepaNI, vikSepaNI, saMvedanI aura nirve danI ke bheda se dharmakathA cAra prakAra kI kahI gayI hai| dazavaikAlika-niyuktikAra kI bhAMti haribhadrasUrine bhI uparyukta cAra kathAoM meM arthakathA ko pramukha mAnA hai / unhoMne asi, kRSi, vANijya, zilpa, dhAtuvAda tathA arthopArjana ke hetu sAma, daNDa, bheda tathA upapradAna dvArA artha kI siddhi kA ullekha kiyA hai / arthopArjana ke lie videza-yAtrA para jAne vAle kitane hI sArthavAhoM aura vyApAriyoM kI sAhasika kathAe jainagraMthoM meM saMgrahIta haiN| apanI dharma kathAoM ko rocaka evaM prabhAvazAlI banAne hetu jaina vidvAnoM ne kAmakathA kA bhI Azraya lenA ucita samajhA / maladhAri rAjazekharasUri (14 vIM zatAbdI I0) ne apane vinodAtmaka kathAsaMgraha (1) (aparanAma kathAkoza) meM kamalazreSThI ke putra kI kathA prastuta kI hai| jaba usake putra ko do dharma guru apane dharmopadeza dvArA sumArga para na lA sake to use tIsare dharma guru ke supurda kiyA gayA jisane apane pravacana meM gaMgAra rasa kA puTa dekara use dharma ke prati unmukha kiyaa| isa saMbaMdha meM vasudevahiMr3i ke majjhimakhaMDa kI bhUmikA (pabhA

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262 DaoN. jagadIzacandra jaina vatIlaMbha, pR0 3) meM ullekha hai : jaise koI vaidya amRta-rUpa auSadha pAna se parAGmukha kisI rogI ko manobhilaSita auSadhapAna ke bahAne apanI auSadha kA sevana karAtA hai, usI prakAra kAmakathA ke zravaNa karane meM dattacitta zrotAoM ke manoraMjana ke hetu, zaMgArakathA ke bahAne se maiM apane dharma kA vyAkhyAna karatA huuN| guNADhya kI naSTa huI anupama kRti, paizAcI prAkRta meM nirmita 'vaDukahA' ke AdhAra para racita saMghadAsagaNi vAcaka kRta vasudevahiDi ko zagArI kathA kahanA hI ucita hogaa| yahAM vAsudeva kRSNa ke pitA vasudeva ke eka se eka anupama suMdariyoM ke sAtha vivAha karane kA romAMcakArI varNana prastuta kiyA gayA hai| ___bhagavAna mahAvIra ne sarvasAdhAraNa ke lie bAla, vRddha evaM strIjanoM ke lie magadha meM bolI jAnevAlI mAgadhI athavA ardhamAgadhI bolI meM, sarva jana kalyANakArI apane nimrantha pravacana kA upadeza diyA thaa| unake upadeza sarala aura bodhagamya the jinheM ve loka-pracalita upamA, dRSTAnta, udAharaNa, rUpaka, vArtA, AkhyAna Adi dvArA rocaka evaM manoraMjaka banAne kA prayatna kiyA karate the| loka-pracalita kathA-kahAniyoM para AdhArita ina upadezoM meM kathAnaka-rUr3hiyoM (moTipha) kA bhI samAveza huA hai jo ina kathAoM kI samRddhi kA dyotaka hai / zramaNa bhagavAna jJAtRputra mahAvIra ke ina upadezoM kA saMgraha Agama- sAhitya meM kiyA gayA hai ataeva isa sAhitya meM hameM kathAoM ke aneka prakAra upalabdha hote haiM-dRSTAntakathAeM, laghukathAeM, nItikathAeM, AkhyAna, vArtAeM Adi / Agama sAhitya kI ina kathAoM ko AdhAra mAnakara jaisA kahA jA cukA hai, uttarakAlIna jaina vidvAnoM ne inako vistRta rUpa pradAna kiyA, svatatra kathAprathoM evaM aneka mahatvapUrNa kathAkozoM kI racanA kara jaina kathA sAhitya ke bhaMDAra ko samRddha bnaayaa| ___ paMcataMtra ke suprasiddha adhyetA, aneka jaina kathA graMthoM ke jarmana-anuvAdaka evaM * Ana da liTarecara Ava zvetAmbarAja Ava gujarAta ' (lAiptsiga, 1922)

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jaina Agama sAhitya meM kathAoM ke prakAra 263 ke yazasvI lekhaka johAnesa harTala ne likhA hai-jaina kathA sAhitya kevala saMskRta aura anya bhAratIya bhASAoM ke adhyayana ke lie hI upayogI nahI, bhAratIya sabhyatA ke itihAsa para isase mahattvapUrNa prakAza par3atA hai|...is vizAla kathAsAhitya meM jo sAmagrI sannihita hai, vaha lokavArtA ke adhyetA vidyArthiyoM ke lie atyanta upayogI hai| ....ina vidvAnoM ne hameM kitanI hI aisI anupama bhAratIya kathAoM kA paricaya karAyA hai jo hameM anya kisI srota se upalabdha nahIM ho paatii| ___ bhAratIya sAhitya ke itihAsa ke suprasiddha lekhaka maurisa viNTaranitsane likhA hai-"jaina kathAkAroM ne yatra-tatra bikharI huI lokakathAoM ko apane dhArmika AkhyAne meM sthAna dekara isa vipula sAhitya ko surakSita rakhane meM sahAyatA kI hai, anyathA hama isase vaMcita hI raha jAte / TippaNI 1. pRSTha 208, pakti 23-28 / sathAlI kahAniyo meM bhI yaha pahelI bujhAI gaI hai / koTA apane mAthI se kahatA hai ki hama donoM bArI-bArI se eka -dUsare ko kaMdhe para baiThAkara le caleM jisase mAga janya thakAna na ho / isa pahelI kA matalaba hai ki hama eka-dUsare ko kahAnI sunAte hue cale jisase rAstA sukha se kaTa jAya / sI. eca. bompAsa, phokalora A~va saMdhala paraganAja , pR. 269 Adi / hariSeNa-kRta 'bRhatkathAkoza' meM zreNika AkhyAna (55. 43-66) ke atargata yahI prasa'ga upasthita kiyA gayA hai / 2. uttagadhyayana kI kathAoM kA jamana anuvAda Dic Bekchrung des konigs Nami (rAjA nami kI pravrajyA) zIrSaka ke antagata, hastalikhita jaina laghucitroM ke sAtha jamana gagata tra, balina ke prophesara DAkTara volphanagAMga maugeM narotha dvArA kiyA gayA hai (1979) / 3. jahA dumassa pupphesu bhamaro Aviyai rasa' / na ya puppha kilAmei so ya pIgei appaya / / tulanA kIjie : yathApi bhamaro puppha vaNagadha aheThaya / paleti rasamAdAya eva' gAme munI care // - dhammapada, puppha phagga 6.

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264 DaoN. jagadIzacandra jaina 4. Die Avahsyaka-Erzahlungen(dI Avazyaka etselugena Avazyaka kathAe') kA prathama bhAga anesTa lAyamAna dvAga sapAdita, lAipsiga, 1897 Ausgewahlte Erzahlungen in Maharastri. (Ausa gevailte etrselugena ina mahArASTrI - mahArASTrI prAkRta se cunI huI kahAniyAM), harmAna yAkobI dvArA sauMpAdita, 1886, je. je. meyara dvArA agrejI meM anUdita, ladana. 1909 dekhie, dazavakAlika niyukti (3, 189), hAribhadrIya TIkA, pR. 106. samarAiccakahA, pR. 3 / vizeSa adhyayana ke lie lekhaka kI katipaya kRtiyAM : 0 do hajAra barasa purAnI kahAniyAM, 1946, 1965 (dvitIya saskaraNa). 0 lAipha ina ezieTa iDiyA ejaDipikTeDa ina jaina kainana eDa kAme NTarIz2a, 1947, 1984 (dvi.sa.) * prAcIna bhArata kI zreSTha kahAniyAM (bauddha kahAniyAM),1948,1970 (dvi0 saM0) * prAkRta sAhitya kA itihAsa, 1961, 1985 (dvi.sa.) 0 prAkRta jaina kathA sAhitya, 1970. 0 da vasudevahiDi - aina oNtheNTika jaina vajana Ava da bRhatkathA, 1977. 0 nArI ke vividha rUpa, 1979. * prAkRta nareTiva liTarecara-orijina eNDa grotha, 1981. * sevana palsa Ava vijaDama, 1984. * vumena ina eziyaNTa iNDiyana Telsa, 1987.

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* + * A QUANTITATIVE EVIDENCE TO SHOW THAT THE ANCIENT JAIN ACHARYAS MIGHT HAVE PERECEIVED ELEMENTARY PARTICLES OF MATTER THROUGH EXTRA SENSORY PERCEPTION. * S. S. Pokharna + B. S. Pokharna ** J. S. Pokharna ABSTRACT Some ideas about extra sensory perception (ESP) in Jainism are presented. It is claimed that the true knowledge is structured in the soul and matter obstructs this knowledge. By getting rid of the material attachment, one can acquire a pure soul and can therefore perceive the whole reality. This knowledge is not restricted by space and time and can be developed to such an extent that one staris perceiving even the microscopic particles of matter. The sizes of these particles as given in Jainism are quite comparable to the sizes of the modern constiuents of matter. A simple interpretation of their ideas do not contradict the recent conclusions of Taylor and Balanovskii that electromagnetism is not involved in the transfer of paranormal information. 1. INTRODUCTION Ancient Indians are claimed to be the masters of several paranormal phenomena like telepathy, clairvoyance and others. Any literature written about these masters, if studied in a scientific way, could provide new avenues of thought. The present paper concerns with an attempt made in this direction The present work is based on a systematic study of the Jaina theory of knowledge, 1 the interrelation between matter and the soul, and the system of measurement of length in Jainism2. The basic assumption of their philosophy is that the knowledge is structured in the soul and in the state of purity, a perfect soul has infinite * Scientist, Space Applications Centre (ISRO), Ahmedabad. + 79, Maldas Street, Udaipur 313001. ** Senior Manager, Management Services, HCL, Khetrinagar, 333504 18. Seminar on Agama

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Pokharra knowledge, infinite intuition, infinite bliss and infinite power. However they argue that matter hinders these characteristics of a pure soul (this matter is called Karma). But if once this obstruction is overcome, a pure soul sarts exhibiting its innate nature. Before approaching this state of perfection, one has to pass through a series of intermediate stages. Telepathy and Clairvovance are then treated as classes of knowledge possessed by a mundane soul during these intermediate stages. It is claimed that in the state of perfection one can even perceive the microscopic particles of matter and can therefore have a rough idea about their sizes.3 This is evident from the table of measurement developed by the ancient Jainas. A rough estimate of the sizes of the microscopic particles of matter from their table.4 indicates that their result is quite comparable with the sizes of atoms and nuclei found in the modern physics5. If this agreement is not a mere coincidence then it indicates the great importance of their concept of knowledge as being structured in the soul. Also a simple interpretation of their observations does not contradict the recent experimental observations of Taylo16 and Balanovskii that electromagnetism is not involved in the paranormal phenomena. It may be noted that we do not wish to make big claims but we feel that there is some weight in this kind of work specially when there is some quantitative agreement. In addition, this work should be viewed in the light of the problems encountered while measuring the sizes of the microscopic particles of matter and one should not forget that this work of Jainas is based on the literature (dating) 300 B.C. to 500 A.D. 2. THE JAINA THEORY OF KNOWLEDGE. 266 Jainas argue that knowledge experienced directly through the pure soul is the only real knowledge which is called Kevala-jnana (kevala means only, thus kevala jnana means the only knowledge), This is not restricted by the limitations of space and time. It is defined as a paripurna (perfect), asadharana (unique), samagra (complete), nirapeksa (absolute), visuddha (pure) and sarva-bhavajnapaka (all pervading). In this state one has knowledge of the whole world and its various modes Reality is intuited fully without any

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A Quantitative...... Perception * obstruction whatsover (space, time and others). Attributes of all substances are perceived simultaneously. But the past is perceived as in past, future is perceived as in future and present is perceived as in present. In this state the soul is absolutely free from matter i.e. karmas. However, an ordinary mundane soul does not possess this knowledge because of its association with the knowledge-obscuring karmas. Jainas have recognised five subtypes of knowledge-obscuring Karmas each one of which obstructs one kind of knowledge. These five sub-types of karmas and the corresponding classes of knowledge are now described as follows : (i) Mati Jnana ( knowledge acquired through one's own mind): Mati means mind. Thus mati jnana is the knowledge acquired through one's own mind and the five sense-organs. There is no dependence on other instruments and observers. This type of knowledge is termed as paroksa jnana ( indirect knowledge). A person who does not possess this knowledge is said to be strongly infected by the Mati jnanavarana karmas, being associated with his soul. A variation in the quality of this knowledge among different persons is understood by the presence of different quantity of these karmas with varying degree of binding. A person who initially does not possess this knowledge can acquire it by dissociating these karmas. 267 (ii) Sruta Jnana (knowledge acquired by listening and through other sources ) : Sruta means to hear. Thus sruta jnana means the knowledge acquired through the reliable words of others like teachers and other authorities who are well-versed in the knowledge they are communicating. It also includes the knowledge derived from scriptures and other books written by authentic persons. This type of knowledge is also of paroksa type (indirect one). A person not possessing this knowledge is said to be infected with the Sruta-jnanavarana karmas. The variation of this knowledge with time and among different individuals has been attributed to the variation in the quantity of these karmas and their binding with the soul. <

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268 (iii) Avadhi Jnana (Clairvoyance ) : Avadhi means duration. Avadhi jnana therefore refers to man's capacity to perceive objects lying at different parts of the space at different times and also to perceive events taking place at different parts of space at different times. Its modern equivalent is clairvoyance. Mind and sense-organs are not involved in this kind of knowledge and so it is termed as pratyaksa jnana ( direct knowledge) because this knowledge is a direct experience of the soul. The karmas obstructing this knowledge are termed as avadhijnanavarana-karmas. Their quantity and bondage differs from an individual to individual. But in principle everyone is capable of acquiring this knowledge by dissociating oneself from the bondage of the Avadhi-jnanavaranakarmas. With the decrease in the quantity and bordage of these karmas, the quality of clairvoyance improves Pokharna (iv) Manahparyaya Jnana ( Telepathy) : Manah means mind and paryaya means mode. So manah paryaya jnana means man's capacity to perceive the modes of others' minds directly without the help of sense-organs. It corresponds to telepathy in the modern terminology. It has been also treated as a pratyksa jnana (direct knowledge). Here the modes are nothing but the reflections of the different states of thoughts experienced in the minds of others. However in contrast to clairvoyance which can be present among all members of the anin ate kingdom, telepathy is claimed to be restricted only to the human beings. The karmas obstructing this knowledge are termed as Manahparyaya-jnar avaranakarmas. Once again their quantity and bondage differ from person to person and hence the quality of this knowledge also differs among them. But by dissociating oneself from the evil influence of these karmas, one can start acquiring this knowledge. v) Kevala Jnana (The Supreme knowledge) Kevala means only. This is believed to be the highest form of knowledge which one can think of. After acquiring this knowledge, all other forms of knowledge disappear completely. Details of this The karmas knowledge have already been presented earlier. obstructing this knowledge are called the kevala jnanavarana-karmas. In the state of kevala jnana, a soul is completely free from matter.

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A Quantitative...... Perception 269 3. POSSIBILITY OF PERCEIVING MICROSCOPIC PARTICLES OF MATTER THROUGH EXTRA SENSORY PERCEPTION. From the above discussion, it is clear that according to Jainism, extra sensory perception can be developed and perfected to a very great extent and kevala jnana is its ultimate limit. In order to check the truthfulness of these hypothetical ideas, we have investigated the problem further. We have found an interesting collection of data which can provide a quantitative evidence about this hypothesis. This collection of data is based on the Jaina system for measurement of length. This (see Table No. 1) indicates that the ancient Jains had a remarkable scientific vision and a deep insight for systematization of their logical hypotheses. The table shows that they have used an octal system for the measurement of length. This should be compared with the decimal system used in the modern physics (see. Table No. 2) In addition this table covers a very wide range of physical dimensions starting from the size of the smallest particles of matter to microscopic sizes of few kilometers. Now the mere fact that they had thought of estimating the scopic particles of matter is a very interesting observation. Moreover the existence of the estimates of these sizes is very challenging in view of the diffi-ulties encountered in measuring the sizes of such particles. It is claimed that these results have been arrived at through the so called krowledge of the inner intuition. It is therefore of great interest to estimate the actual sizes of their microscopic particles in our terminology and to compare them with the sizes of the modern atoms and the nuclei. To have some physical meaning of this comparison let us first understand the meaning of the term paramanu. This is considered as the smallest particle of matter. The term paramanu consists of two words, parama and anu. Parama means ultimate and Anu means particle. Thus paramanu means the ultimate particle of matter which cannot be further divided and which should be therefore treated as the fundamental particle of matter. It is treated as a point-like particle which does not have any length, breadth or height. Each paramanu has one colour, one odour, one taste and one touch. When two or more than two paramanus combine, one skandha is

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270 Pokharna formed. In general any number of paramanus can combine to form a skandha. Ultimately an infinite numer of paramanus can combine. Several classes of skandhas have been described in the scriptures. Avasannasanna skandha is just one of the skandha formed by an infinite number of parmanus. This has been treated as the smallest particle of matter for all practical purposes. Let us therefore estimate its size. The tabel shows that the average width of ordinary finger is related with the size of the avasannasanna skandha by the following relation. 812 ( Size of avasannasanna skandha ) = Average widih of a finger. For simplicity, let us take the average width of a finger to be around 2cm.! ith this assumption, the size of the avasannasanna turns out to be 2 x 8-12 cm. or 2.9 x 10-11 cm. This value lies in between the size of the ordinary atom, which is of the order of 10-8 cm, and the average size of an ordinary nucleus, which is of the order of 10deg13 cm. We cannot make this comparison very precise because there are a large number of uncertainties. Thus we cannot say whether avasapnasanna skandha of the Jainas corresponds to an atom or a nucleus. This is so because conceptually there is not much similarity in these two descriptions except for the fact that the avasannasanna skandha is treatud as the smallest particle of matter, and atoms (not now of course ) and nuclei are also considered as the t particles of matter in the modern physics. Hence they all occupy some part of the space. Another hurdle in making this comparison more exact is that we do not know much about the various physical objects used by the ancient Jainas in framing this table. ( Hence we cannot check their sizes. ) This comparison of the sizes is therefore definitely very crude but even this rough agreement cannot be left unnoticed in view of (i) the problems encountered while measuring ( or even guessing ) the sizes of the smallest particles of matter, (ii) the fact that this work of Jainas is about 2000 years old and lastly (iii) the fact that this result has been arrived at by an entirely different procedure viz. extra sensory perception.

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A Quantitative ...... Perception 271 If we treat this rough agreement as not a mere coincidence this would mean that extra sensory perception is a hard realily and is a new channel for acquiring knowledge of the world. A knowledge which is beyond the limits of space and time but still concerns with the space-time description of the physical world. Now since we are dealing with an entirely new method for acquiring knowledge, this method can be very different from the standard scientific methods. So we must now deal with this new method in some detail and investigate new laws or conditions which are required to be fulfilled for acquiring this knowledge. Hence in this spirit we now describe the ethical doctrines of the Jainas in the next section. 4. Ethical Doctrines for acquiring the highest state of perfection of soul. From the discussion of section 2, it is now clear that in order to achieve the perfection of the soul with infinite knowledge, one has to dissociate oneself completely from the clutches of the matter attached with his mundane soul. But this is not done suddenly. One has to foll w a systematic approach. Five fundamental principles have been laid down for the process of cleansing. They are (i) Ahimsa ( Non-violence ) (i) Satya ( Truihspeaking ), (iii) Asteya ( Non-stealing ), (iv) Brahmacarya (Celibacy) and (v) Aparigraha ( Non-possession ). It has been very strongly emphasised that one should not only follow these principles in the physical sense but also in the psychical sense. Jainism considers that the preparation for attaining the perfectness of the soul should not be postponed to the stage of complete renunciation. Since renunciation is not merely physical but is primarily psychical, It is a slow process. Hence the preparation for leading a spiritual life should begin early in the life. They have therefore enunciated two fold duties : (i) the household and (ii) the monastic. There are some relaxations for a householder but a monk has to follow the above principles very strictly. It is clearly specified that to get enlightenment one has to practice a series of spiritual exercises like that of reading of scriptures, serving the holymen and other enlightened preceptors (Gurus), daily practice of yoga, Asanas, Meditation etc. With these spiritual exer

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272 Pokharna cises one's inner pleasure increases and one feels that all this material accumulation hinders this pleasure hence the renunciation dawns automatically. Now the first 3 of the above 5 principles have the usual meaning. We shall therefore explain the last two in some detail. Non-possession means that one should renounce one's wealth, property, and other things as much as possible. But a monk has to renounce not only his wealth, property and family etc. but has to even renounce their thoughts and feelings of attachment. At the highest stage of perfection a monk does not require even food, water, air etc. Ultimately he does not require the media of mind to get the full knowledge of the world. Violence, according to Jainism not only means that one should abstain from killing human beings and other animates but it also means one should not even hurt them. Not only this, it also says that one should not even think of hurting others. It therefore implies that one should not hurt human beings and other members of the animate kingdom ( and even their thoughts and feelings ). However some relaxations have been made for a householder who has to depend on other animates for his worldly requirements. But it is preached that one should not kill the higher developed species and should minimize his requirements as much as possible. By adopting this kind of life-style, monks and other acaryas are always there in a relaxed state and free from the feelings of anxiety, tension and ill will for others. They always think of the betterment of the society and their actions are strictly in accordance with the above principles. Some of these factors are similar to the conditions laid down for the successful implementation of experiments in the field of parapsychology. 5 JAINA'S HYPOTHESIS AND THE MODERN SCIENCE In general we believe that this doctrine of karmas should be treated as a good model for biological systems which incorporate several different characteristics. An important aspect of this model is the realisation of a supreme entity which is beyond the material domain but common to all living beings. The recognition of this identity among different animates is a very fundamental aspect of

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A Quantitative..... Perception this model. The present investigations have clearly shown that the nature of this entity is such that it can provide information even about the sizes of atoms and nuclei and can penetrate the spaces and time boundaries. The importance of this entity can be visualised from the problem encountered in the modern science as follows: If we try to explain everything form the point of view of matter then there arises a peculiar problem. According to the second law of the modynamics for a closed system, the entropy always increases with time and becomes maximum in the equilibrium state. If we now compare this situation with the problem of increasing amount of individuality in our social system (The Earth's ecological system can be treated as a closed system) then we can probably appreciate the importance of this supreme entity i. e. the soul. 273 The Jaina's doctrine of karmas can be better appreciated if we look at the working of our brain from the following point of view. It is well known that our brain receives information through different sense-organs. This information is analysed in our brain by the past memory. Some of this information is then stored into the brain and the whole process continues. The sense-organs receive information from one's surroundings which are either dependent or independent of 'the activities of an individual. As each bit of information is generated by some activity in the material world and also since each bit of information causes some material change in our brain, matter is directly involved in the whole process. Furthermore, since adaptation is a fundamental characteristic of the biological systems, so adaptation and the resulting past memory plays a fundamental role in determining response to the new information. We feel that adaptation is very similar to the bondage of the karmas. Instead of assuming an abstract soul completely different from matter in a dualistic spirit, if we talk about our awareness or consciousness of the surroundings then the theory of Jainas clearly lays emphasis on the delocalisation of our awareness. Thus the separation of our soul from the matter means delocalisation of our - awareness from a fixed set of objects (matter). The renunciation of

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274 matter etc. means removal of our awareness from the matter around us. The too much emphasis on celibacy also appers to be related with this delocalisation. In this case if a person is married his (her) awareness is mainly confined to his wife (husband) and his (her) family and its welfare. This requires a sort of confinement of awareness to a limited space-time structure. This confinement appears to be nothing but bondage of our awareness in the terminology of the Jainas. As this confinement of our awareness is possible only because of material particles therefore karmas are held responsible for this bondage. The whole theory appears to be quite genuine if we consider an example of a child who does not have past memory and is also free from any problem of adaptation, he therefore has relatively more awareness of his surroundings than an elder person who has a great deal of past memory and must have adapted to some fixed set of conditions. Pokharna As far as the problem of nonviolence is concerned, it is now I clear that since the soul is present among all living beings, there should be an effective addition and positive feedback towards the direction of achieving the highest state of perfection of soul if nonviolence is seriously practiced. 6.0 EXPERIMENTS OF TAYLOR AND BALANOVSKII Finally we now come to discuss the theory of knowledge in the light of beautiful experiments conducted by Taylor and Balanovskii to check whether electromagnetism is involved in the transfer of paranormal11 information.12 It will be shown that their conclusion about noninvolvement of electromagnetism in the extra sensory perception = ESP phenomena does not contradict the claims of ancient Jainas that microscopic particles of matter can be perceived through ESP. According to Taylor and Balanovskii, if we believe that some radar like action is involved in the transfer of ESP phenomena then it would mean that our body emits some radiations towards a target which are reflected back from the target and received back by our brain and is decoded in it in some way and hence the

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A Quantitative...... Perception 275 information about the target is extracted. Assuming electronmagnetism to be the most reasonable field for experimental investigations, they carried out some experiments. By taking (i) spatial resolution, (ii) penetration depth of the skin, (iii) power and wavelength and (iv) wavelength required for the detection of objects which are being claimed to have been perceived during the ESP experiments, Taylor and Balanovskii have concluded that electromagnetic interaction is not involved in the ESP phenomena. If we now believe that microscopic particles of matter can be perceived through ESP and also assume that electromagnetic interaction is quite reasonable for ESP phenomena then to view an atom, one must require electromagnetic waves of wavelength 10-8 Cm. 10-13 cm. wavelength in order to view nuclei. Now these waver are so energetic that it is hopeless to assume that such waves can be generated in our body and are involved in the ESP phenomena. Thus we conclude that electromagentic interaction may not be involved in the ESP phenomena but they may be still occurring in nature. We conclude this paper with 3 remarks. First of all we do not wish to make big claims. Secondly our main objective of this paper is to present the ancient theory of the Jainas in a scientific ective for further investigation in an attempt to have new ideas. Thirdly we feel that the space-time invariance condition, valid for all physical laws should be carefully probed as far as ESP phenomena are concerned because here we are encroaching into space and time domains themselves. This condition should be rather contrasted to the condition of positive inter-action among human beings which seems to play a very mysterious role in these phenomena. 7.0 ACKNOWLEDGEMENTS I am grateful to Prof. B. D. Josephson. (Noble Laurett) of Cambridge University, Prof K Ramakrishna Rao, Director. The Institute for Parapsychology, Durham Univ., USA, Prof J. B. Hasted of Birkbeck college, London, Prof. John Taylor, Imperial College, perspecti

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276 Pokharna London, Prof. K. P. Sinha and Prof. N. Mukunda of the Indian. Institute of Science, Bangalore, Dr. U. N. Upadhyaya, Shri M. V.. Murty and Dr. Arvind Purohit of the Sukhadia University, Udaipur, for reading earlier manuscript of this paper, very critical comments, suggestions and correspondence. Finally (SSP & JSP) are grateful to their mother Mrs. Lahar Kanwar Pokharna whose religious faith, determination and thinking had played a major role in undertaking this type of work. REFERENCES 1. Gopalan S., Outlines of Jainism, Wiley Eastern, New Delhi (1973). 2. Gupta, R. C., Indian Journal of history of Science, Vol. 10, No. 1, 38-46 (1975). 3. Rajam, J. B., Atomic Physics (India); Pokharna, S. S., ESP in het Jainisme, TIJDSCHRIFT VOOR PARAPSYCHOLOGIE (in Dutch Language), Netherland, Vol. 3, pp. 11-25 (October, 1988). 4. Ibid. No. 2. 5. Ibid No. 3 6. Taylor J. G. and Balanovskii, E., Nature, 279, 631 (1979) 7. Balanovskii E and Taylor J. G, Nature, 275, 64 (1978). 8. Taylor J. G. Nature, 254, 472 (1975) 9. Hasted J. B, Bohm, D. J. Basting, E. W. and O'Regan, B., Nature, 254, 470 (1975). 10. Pokharna S. S., Sambodhi. Vol. 6, No. 1-2. 15 (1977), Ahmedabad; India and Indian Philosophical Quarterly, Vol. 12, No. 1, (Jan 1985). 11-12 See, No. 6 and 7. TABLE-I Table for the measurement of length as found in the Jain Scriptures 1. Infinitely many le = 1 Avasannasanna Skandha paramanus. 2. -8 Avasannasanna units = * ! Sannasanna Skandha

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A Quantitative...... Perception 277 3. 8 Sannasanna units = 1 Trutarenu (Renu means a particle) 4. 8 Trutarenu units = 1 Trasarenu 5. 8 Trasarenu units = 1 Ratharenu (Ratha means a charriot) 6. 8 Ratharenu units = 1 Uttama Bhogabhumi Balagra (Uttama means ' better, Bhoga means to enjoy, Bhumi means land, Balagra means pointed part of a hair) 7. 8 Uttama Bhogabhumi = 1 Madhyama Bhogabhumi Balagra Balagra (Madhyama means middle) 8. 8 Madhyama Bhoga- = 1 Jaghanya Bhogabhumi Balagra bhumi Balagra (Jaghanya means intense) 9. 8 Jaghanya Bhogabhumi = 1 Karma Bhumi Balagra Balagra 10. 8 Karma Bhumi Balagra = 1 Liksa (An insect found in hair) 11. 8 Liksa units = 1 Yuka 12. 8 Yuka units = 1 Yava (Barley corn) 13. 8 Yava units = 1 Angula (Finger breadth) 14. 6 Angula units = 1 Pada 15. 2 Pada units = 1 Vitasti 16. 2 Vitasti units = 1 Hasta (Forearm) 17. 2 Hasta units = 1 Riku or Kisku 18. 2 Kisku units = 1 Dhanus (Bow) 19. 1000 Dhanus units = 1 Krosa 20. 4 Krosa units = 1 Yojana TABLE-II Table for measurement of length in modern science 1. 10 Millimeter 2. 10 Centimeters 3. 10 Decimeter 4. 10 Meters 5. 10 Decameter 6. 10 Hectometers = = = = = = 1 Centimeter 1 Decimeter 1 Meter 1 Decameter 1 Hectometer 1 Kilometer.

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THE PROBLEM OF THE SO-CALLED T-SRUTI IN THE MSS. OF CERTAIN EARLY JAIN PRAKRIT TEXTS --H. C. Bhayani, Ahmedabad 1. Several scholars have noted and discussed the striking peculiarity of the manuscripts of some early Svetambara Jaina texts. Sometimes it is wrongly called t-sruti. It can be briefly described as follows: Intervocalie k, g, c, j, t, d and y of Sanskrit were historically lost in Mabarasiri Prakrit. It was mostly the practice of Svetambara Jain Mss. and many non-Jain Mss of Western India to write y (or y, after a back vowel) under certain specifiable conditions to fill the resulting hiatus, which was however generally maintained elsewhere. In the case, however, of certain Mss of early Jain svetambara texts in Prakrit we find a tendency to write instead of y under the same circumstances. The practice was quite sporadic and random : We have forms with such a t or y or with the hiatus preserved, side by side : we find the same form written alternatively in its several occurrences; and two hiatuses in one and the same form are treated differently. 2. Forms with such an interposed t are found in some Mss of the Svetambara canonical texts, their early commentaries (Niryuktis, Curnis, etc.) and some early narrative works like the Vasudevahindi. In the Mss of the last mentioned work they are frequent and in those of the Madhyama-khanda of the Vasudevahimdi, every side of the Ms folios is scattered with such forms." 3. There is no justification for designating such a t as t-sruti. The term is obviously coined after y-fruti and v-fruti. But y (or v under certain conditions) taking the place of an elided intervocalic consonant was a phonetic pheomenon : It was a glide (fruti) which developed to fecilitate transition from one vowel to another. But the t inserted between two vowels in writing had no such basis in

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The Problem ., Prakrit Texts 279 phonology. It was simply an arbitrary scribal practice and this is quite clear also from the chaotic irregularity in the writing of this type of t. No' rule governs its , insertion, except the sweet will of a scribe. sadi 4. Two other facts also connected with the random insertion of t are notable. Firstly, sometimes we find d instead of t. The following are a few examples : written form usual Maharasgri Sk. form text form vadaNa vaaNa vacana Dasakaliya-Curni (p. 168, 11. 10, 11, 14) sai et Vasudevahimdipaabha prayata Madhyama-khanda vadasA BTT vayasA gaidot. uvAeNa upAyena Vasudevahindi. (188-30) Secondly for an h, be it historically derived from an aspirated stop (kh, gh, th, dh, ph, bh) or original, we find gh, dh or bh written quite arbitrarily. This arbitrariness is compounded by the fact that dh is written for an h derived from bh and vice versa. Occasionaly even for an imitial original h we find bh in the Vasudeva himdi-Madhyama-khundu. Examples are as follows* (the list is only illustrative): Written form usual Maharastri sk. form Text form madhAvIra mahAvIra Aglata Bhagavati-Sutra (Sandesara, Introdu ction, 129, n. 30) mughutta muhunta gea VHM 49. 10 NadhavAhaNa NahavAhaNa 73119167 Avasyakacurni Some of these were already noted by Sandesara in Introduction to his Gujarati translation of the Vasudevahindi. -

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280 Bhayani mabhisa bha adhiNA ahiNA (II, 200-201) paribhAsa parihAsa VHM 10. 25 samidaM sahita VHM 127. 17 AbhUdA AhUtA VHM 131. 18 mahiSa VHIM sanabhitu sanahitu VHIM aha VHM 72. 6 midaya hiMdaya hRdaya VHM 49. 9 maraNa haraNa haraNa VHM 69. 18 sAbhAmi sAhAmi VHM 97. 19 diNaNAbha diNaNAha dinanAtha VHM 9. 14 amhedhi amhehi asmAbhiH VHM 11. 17 jIvAjIvAdhigama* jIvAjIvAhigama walpital. Agastyasimba's Curni on bhigama the Dasakaliya 94. 17. guNappedhI guNappehI guNaprekSI Dasakaliya, v. 239 sodhaNa sohaNa zobhana VH 365. 30 dArAbhikada dArAhikaya dvArAdhikRta VHM 129. 17 vibhUtA vihayA vidhUtA VHM 136. 3 These instances show that insertion of t was only one among several types of arbitrary spelling changes affected by the scribes, 5. Two problems are clearly suggested by the above noted orthographic practices. Firstly how did such queer and confusing scribal practices arise ? Secondly why were these not checked or rectified ? We cannot give definite answers, but some speculations may be permitted.. The Ardha-magadhi of the Sacred Texts, during their oral transmission, could not but have undergone some changes from time * Noted by Malvania in his Introduction to the Curni. For the usual iha, kiha, tAhiM, tAhe we have in VHM idha, (58. 3), kidha, tAghi (32-20) and tA (123. 13) respectively. Imperative II sing. ending ( appears as fw in dira (41. 21).

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The Problem of T-Sruti 281 to time due to the influence of changing Middle Indo-Aryan dialects. Randomly we would find decreasing conservations and increasing innovations till the Sacred Texts were committed to writing. In phonology, besides the old forms preserving an intervocalic t (as in say, hasati), we would have forms like hasadi and hasai, reflecting the successive stages of the phonological change. Similarly forms preserving an intervocalic aspirated stop, voicing it and reducing it to h would be found at the same time. Besides, in texts like the Curnis and the Vasudevahimdi, there is a tendency to occasional use fully or partly Sanskrit word-forms. During the later period, when literary Maharastri became dominant, the forms with the intervocalic consonant elided were the standard forms. In the case of the texts having a mixture of forms with elided, voiced and unvoiced intervocalic t the latter two come to be looked upon as free variation, and t and d as arbitrary insertions. The same applies to the preservation, voicing and reduction to h of intervocalic aspirated stops. Hence the scribes felt free to write t, d or omit them altogether in the former case and write voiced aspirate or h in the latter case. The period when many of the Mss. containing these peculiarities were eopied, seems to have been a period of deteriorating linguistic and scribal traditions. Preparations of Mss copies were not carefully supervised, checked and corrected. Ultimately, this resulted in a chaotic orthography as we ffnd in the Mss of VH and VHM. Only some such explanation can account for the writing phenomenon discussed here. It is very significant that neither Hemacandra's Prakrit grammar, nor any of the commentators on the Agamas take any note whatsoever of these peculiarties. This clearly indicates that they latter were but aberrant scribal practices.

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CITRA-KALA IN JAINA CANONICAL LITERATURE --Lalit Kumar The Jaina canonical literature casts ample light on the state of citra-kala (the art of painting) in ancient India.* In this regard H. C. Bhayani has made a very pertinent observation on the Jaina canonical literature. He writes that the Jaina canonical literature provides not only some of the earliest references to the art of painting but also furnishes some of the missing links in the understanding of the subject.1 I have analyed the data in the Jaina agamas keeping in view the aforesaid observation. However, at certain places, I have also referred to other Jaina and samskTta literature in comparison with the canonical literature. According to Jaina legend as mentioned in Avasyaka Curni (A. D. 600-650), Rsabhadeva was the originator of the art of painting, science of mathematics and symbology.2 However, the art of painting was forbidden to monks and nuns.3 The Acaranga sutra, the earliest agama, tells us that monks were refrained from looking at the painting for pleasure sake. Similar injunctions were laid down in Dasavaikalika.5 Quite naturally they were also prohibitted dwelling in the houses decorated with paintings. All these advices and admonitions must have been realised by Mahavira himself whose utterences were canonised in the centuries to come; thus it helps us in understanding the popularity of this art in ancient India. The Byhat-Kalpa Bhasya has categorised painting as 'sadosa' and 'nirdosa'. The nirdosa or pure painting includes pictures of trees, rivers, mountains, oceans, various kind of creepers, purna-kalasa and swastika.8 Paintings depicting man, women, animals and scenes on framgararasa were considered as sadosa or impure paintings;9 because they were likely to divert the mind and creats obstacles in the path of meditation and spiritual pursuits. 10 However, the learning of this art was considered necessary for a full development of the personality and hence, it was designated

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Citra-Kala in Jaina Canonical Literature 283 the third place in the frequently mentioned lists of seventy two arts in the agamas,11 and also in the sixty four arts of the females as mentioned in the Jambudvipa-prajnapati,12 (c. 3rd century A. D.) Vatsayayana in his Kamasutra has suggested that a nagaraka (better citizen) should have a lute, a painting-board (citraphalaka) and a casket full of brushes (vertitka-samudgaka) in his bed chamber.13 The Bhagayati Sutra, the Jnatadhammakatha (c. late 3rd century A. D.) and the Aupapatikasutra (c. 3rd century A. D.) refer to a class of people known as mamkhas.14 Abhayadeva (c. 11th Century A. D.) in his commentary on Bhagavati-Sutra has explained the word mamkha as special type of mendicant whose hands were engaged with picture-board. 15 They appears to have been professional entertainers like many others who were called on to perform at the time of royal celebrations.16 It is important to note that the tradition of mankhas existed as early as sixth century B. C. (It is a well known fact that Ghosala, an ascetic and a contemporary of Mahavira, was the son of a mankha). It is still a matter of conjecture as to whether the painting was done directly on the picture board or on a canvas (pata). Abhayadeva has rightly interpreted the word 'citra-phalaka' as picture-board. The Nala-carita Nataka makes the distinction between phalaka and pata. It says, "here is the board, this is the canvas, this is the brush and here are the colours". (idam phalakam, esha citrapatah, iyam ca tulika, ime ca Varnasambharaha).17 However, it also appears that when phalaka was used the pata was asually pasted or mounted on it.18 We know that the story told by the mamkhas was also shown on a citra-phalaka from which it is abcundtly clear that the form of art was narrative. The form of this narrative art can be easily understood if we take into consideration the important features of early Indian narrative art in stone. The representation of Buddhist jatakus, on the Stupa at Bharhut, sanci and Bodhagaya are examples of the early Indian narrative art in stone. Here we notice 'Unilocal narration as the most striking feature of this art.19 Two or more events, in spite of being far apart in time, were shown at one place. Thus, time factor was completely eliminated and all the

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284 Lalti Kumar events were juxtaposed in one panel.20 But roots of this art is still a matter of conjecture. Visual representation of the story was a common feature in both the traditions viz., in the art of mankhas and in early Indian plastic art. For narrative visuals, space would have been an important parameter. Therefore, the artists must have had certain devices to narrate the whole story in the most effective manner and without losing its essential elements in a given space. Such devices were available to early Indian sculptors as noted above. Archaeological findings do not help in tracing the roots of this art. It is speculated that the material used as medium was perisbable in nature.21. Mankhas tradition of art is perhaps the only answer to the vexatious problem of finding its precedent. It is the only known tradition of narrative art in painting which should have provided sufficient expertise and knowledge to early Indian sculptors in the representation of Jatakas in stone. Besides the narrative panel, there are more references to panel painting. In Acarya Padlipta's Tarangalola, a Jaina Prakrit text of second century A. D., there is a romantic tale which mentions a merchants' daughter, Tarangavati who displayed her canvases in public in the Kaumudi-Mahotsava.22 These canvases represented the scenes of her past life. Similar motifs are also found in later Jaina and non-Jaina stories, for instance, the story of Lalitanga as mentioned in Avasyaka Curni; the story of Nilayasa Lambha in Vasudevahindi and in Asata's Hamsauli in old Gujarati.23 The art of portraiture was well developed in ancient India. In the Inatadhammakatha (c. late 3rd Century A. D.) we read about a portrait of Malli, a princess of highest perfection in beauty, which was painted on the wall by an accomplished artist. In order to appreciate the essence of the art of portraiture, we must note the remarks of Malladinna's mother (dhaya-mata). "She says, My son ! certainly, this is not Malli, the princess of highest perfection in beauty. But the artist has painted her exact likeness."24 The artist was banished from the kingdom by Malladinna for doubting the chastity of his

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Citra-Kala in Jaina Canonical Literature 285 sister. After leaving the kingdom, the artist prepared another portrait of the princess Malli on a canvas or cloth. According to the story, first he prepared the citra-phalaka (citra-phalam sajjei ).25 The preparation perhaps included fixing of canvas on the board and the preparation of ground. He rolled up the finished portrait and carried it under his arm to the king Adinasatru. He notified three important elements of the art of painting to the king. These were form (agara), infusion of emotions (bhava), and, portrayal of likeness (padoyire). 26 Jaimangala of Yasodhara, a commentary on Vatsyayana's Kamasutra, mentions six elements of painting. The other three elements are proportion (pramana), creation of lustre and iridescence (lavanyaYojana) and tonality of colours (vernikabhanga).27 Thus, Jaina sources provide the earliest reference to the six principles (fadanga) of painting which were axplained later in the Jaimangala (c. 13th century A. D.) To mention another example, Avasyaka Curni also refers to a portrait of Mrgavati painted by another accomplished artist who was also banished on similar charges from the kingdom.28 Then we also have likenesses from nature painted by artists even of secondary status. The Avasyaka Curni refers to an aged artist Citrangada whose daughter named Kanakamanjari, painted a lively picture of a peacock feather on the floor; while she was waiting to serve food to her father, who had gone to ease himself off.29 The king, who employed the old artist, was passing that way mistook the painted feather as the real one. Such was the quality of realism existent in ancient Indian painting. Painting was also done on some other medium. The Anuyogadvara sutra refers to painting on palm leaf besides cloth.30 The art of painting was also practiced on wall. In the Inatadhammakatha we also read about the art of wall painting. We are told here of Dharini Devi's palace, the interior walls of which were painted with beautiful paintings (suiloyacittalamine), tie ceilings with lotus rhizomes and howering creepers.81

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286 Lalit Kumar This text also gives description of paintings in the palace built for Megha Kumar.32 It's walls were painted with eha-deer, bull, horse etc. and thousand of other paintings. . Then there is a reference to wall paintings in the picture-gallery of the crown prince Malladinna. The story provides an important clues to the technique of mural painting. For instance, the wall space required to be painted was first divided into panels of different sizes (bhumibhage).33 Then the ground was prepared (bhumi sajjei).34 After this painters proceeded with their colours and brushes. Preparation of ground was an essential step for murals because it provided a smooth and permanent surface for drawing and colouring. The Visnudharmottara gives us detailed information on the elaborate processes involved in the preparation of the ground (bhittisamskara).35 From Ayafyaka Curni we get a better understanding of the nature of the ground.36 It is mentioned in the story of Vimal and Prabhas who were called to make mural paintings in the harem of a king. One of them engaged himself in preparing splandid murals 'whereas the other was still occupied with the prepareaction of the ground on the facing wall, it caused great annoyance to the astonished king who saw one wall apparantly blank. But a pleasant surprise awaited him when the artist drew the curtain aside falling in between the walls. The mural got reflected on the mirror like blank surface of the wall, prepared, perhaps with this intention. We know that after the application of plaster (Vajralepa) on the wall, it was allowed to dry for sometime, after which the surface was burnished.37 But the amount of burnishing required in the preparation of the ground is very well indicated in this story. There are some more references to wall painting. Silankacarya Caupanmahapurisa-Cariya mentions the depiction of the life of Neminatha and Rajimati in a palace which Parsvanath happened to see.38 The scenes influenced him so much that he decided to renounce the world. There is also a reference to some decorative motifs painted on the walls in the Rajaprasniya Sutra.39

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Citra-Kala in Jain Canonical Literature 287 The agamic literature is silent about scroll painting, but that does not signify that there were no scroll paintings, for we have non-agamic Jaina religious texts which speaks about scroll painting. Udyotana Suri's Kuvalyumala, a Prakrit text written in 799 A. D., refers to a scroll painted by an artist named Bhanu.40 It depicted the cycle of births and deaths (samsara-cakra). There are mentions of a few other scrolls of similar nature. We also gain knowledge of tonality of colours, mixing of colours and purity of lines which should be fine and distinct.41 These scrolls followed the traditions of early yama-patas which are mentioned in Vishakhadatta's Mudraraksasa42 and Bana's Harsacaritra.43 One of the earliest references to scroll paintings is found in Dutavakya of Bhasa (c. 3rd-2nd Century B. C.).44 It mentions a scroll painting depicting the molestation of Draupadi by Dussasana. The gateways of Sanci stupa provide the earliest archaeological evidence to scroll paintings.45 The architraves of these gateways with voluted ends readily suggest the existence of painted scrolls. The narrative scenes of these scrolls in stone are to be seen on the unfolded portions, which actually form the main body of the architrave. We have already shown the influence of mamkha's art on the early plastic art. The architrave of these gateways again owes its direct inspiration to scroll paintings. It appears that early Indian painting traditions greatly influenced the early Indian art in stone. The Vad daradhane, a Jaina religious text written in the Kannada in tenth century A. D., provides another example of scroll painting. 46 It depicts an interesting tale of picture--showmen who used to steal paddy-rice from the paddy-merchants. They would divert their attention by showing popular tales painted on the scrolls. The Citra-Sabha (picture-gallery) was an insignia of opulence and prosperity in ancient India. There had been atleast three types of picture galleries, viz., private gallery, public gallery and galleries in palaces. The Jnatadhammakatha gives us an example of a private picture gallery of crown prince Malladinna who had it constructed in

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Lalit Kumar his house-garden (pramada-vana).47 It had scenes on erotics. (fringara-rasa). We have another example of private picture gallery in the Brhat Kalpa-Bhasya.48 It was maintained by a clever courtesan who was well versed in sixty four arts. She had in her gallery portraits of all classes of men occupied in the professions of their respective castes and in varying moods. This assisted her in the treatment of her clients whom she would first send to the gallery and judging from their reactions their caste, character and taste for arts, would deal with them accordingly. Hemacandra Suri's Parisistaparva gives us yet another example of a picture gallery maintained by a courtesan called Kosa, which had paintings on erotics.49 288 In Jnatadhammakatha we also have an example of a public picture gallery which functioned in a manner analogous to that of a modern museum, where people assembled for recreation and discussion.50 There were arrangements for sitting and reclining. Various groups of professional entertainers like dancers, actors, picture story tellers etc., were permanently employed. The gallery not only had paintings but various other artifacts in stone, wood, metal, clay and other arts. It was built in the eastern garden (vanakhanda) at the behest of a rich merchant Nanda-Maniyar. It is evident enough that the gardens were mostly preferred for building picture galleries. The Tiloya-Pannatti (c. 5th century A. D.) is an agama of the Digambaras, it refers to various kinds of palaces of the bhavanavasi devas, one of them was citra-grha.51 An example of murals in the harem of palace has already been mentioned above.52 The Visnuharmottara maintains that paintings in palaces should exhibit scenes. on erotics, humrous or peaceful sentiments while citrasalas should represent any of the nine-rasas.53 Rasas, emotions or flavour, are as important in painting as in literature. Bharata's Natyasastra ennumerates only eight rasas, whereas Anuyogadvara recognises nine-rasas, the ninth being Santrasa.54 Later on Visnudharmattara also included it as the ninthrasa 55 But Anuyogadvara has replaced bhayanaka with a new raz,

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Citra-Kala in Jain Canonical Literature 289 Vgdanaka 56 (abasement) not mentioned in any other lists. Here, the bhayanaka has been considered as a variation of raudra. From the various accounts of picture galleries we come to know that the artists had their guilds (cittagara senim). They were mostly patronized by the kings and rich people. There is hardly any mention in the agamas whether kings were maintaining court painters. They were instead called on to perform certain tasks for which they were honoured and paid lavishly (pritidana). However, we have definite evidences that the artists were also in the service of the kings throughout the year. Kautilya's Arthasatra says that the name of such professionals enhance the prestige of the state.57 There had been Kalacaryas to teach seventy two arts.58 But professional painters seems to have had their family tradition of learning. We have already noted the skill of painter's daughter. The status of a painter in ancient Indian society can be judged from various parables and maxims in literature which refers either to the painter or his work. A reference to mirror-like ground on the wall has already been made in Ayasyaka Curni.59 The story is given to illustrate the purity of heart which should reflect virtues as painting in the mirror. The same text while explaining the various constituents of sutra, i.e. bhasa, vibhasa and vartta, elaborate their meaning with work of a painter.60 It is stated that when a figure is drawn in the right proportion it is called bhasa, when its various limbs are defined than the vibhasa is attained and finally when eyes etc. are painted then vartta or annotation stage is reached. There are many such references in Avasyaka Curni and other Jaina texts. * FOOT-NOTE The dates of the agamic works are taken from M.A. Dhaky's "The Jina image and the Nirgrantha agamic and hymnic unagery", The Sastric Tradition in Indian Art, Heidelbery, 1985, pp. 92-108

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290 Lalit Kumar 1. Bhayani, H. C.; "Jaina Literature and Performing Arts", the paper was presented in the seminar on Jaina Culture and perfoming arts by NCPA at Bombay on 26th April, 1986. 2. Avasyaka Curni, (Ratlam, 1929) I, p. 156. 3. Bihar Kalpa Bhasya, ed. Caturvijai Maharaj, (Bhavnager 1936), III, p. 689. 4. Acaranga sutra; II, 12.1. . 5. Dasavaikalika; VIII, 4. 6. Uttaradhyayana Sutra; 35.4; Bihatkalpa, Su. 20. 7. Bihat Kalpa Bhasya, III, gatha, 2426-2431. 8. Ibid; gatha 2439 9. lbit; gatha 2430 10. Ibid; gatha 2427 11. Jnatadharma-katha; (Byavar, 1981), 1.99; Samayayanga Sutra (Ahmedabad, 1938), p. 77; Aupapatika Sutra, ed. by Ghasilalji Maharaj (Rajkot, 1959) II, Sutra 46, pp. 604-612. Rajaprasniya Sutra, ed. Ghasilalji Maharaj, (Rajkot, 1905), Sutra 170, pp. 405-406. 12. Jambudvipaprajnapti with comm. of santicandra; (Bombay, 1920); 2, 136 f. 13. Kamasutra, ed. Durga Prasad, (Bombay, 1891), 4, 10. 14. Bhagavatisutra with comm. of Abhayadeva, 3 Vols, (Bombay, 1918-21), XV, Sutra 540; Jnatadhammakatha. op. cit., 1.99; Aupapatika Sutra, ed. by Ghasilalji Maharaj, Rajkot, 1959). 15. Basham, A. L., History and Doctrine of the Ajivikas, A Vani shed Religion, (London, 1951), p. 35. 16. Jnatadhammakatha, 1. 90. 17. Quoted by Sivarammurti, C., South Indian Painting, (New Delhi, 1968), p. 34. 18. Jnatadhammakatha 8.104. 19. Kramarisch, Stella; Indian Sculpture, Reprint, (Delhi, 1981), p. 19. 20. Ibid. 21. Scholars have speculated perisable materials like ivory, Wood. clay etc. Sarswati, S. K., A Survey of Indian Sculpture, (New Delhi, 1975), p. 23.

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291 Citra-Kala in Jaina Canonical Literature 22. Jaina-citrakalpadruma, ed. S. M. Nawab, (Ahmedabad, 1936), pp. 21-22 (in Gujarati); Bhayani, H. C.; op. cit., p. 14, f. 2. 23. Bhayani, H. C., op. cit., p. 14; f. 2 . 24. Jnatadammakatha, 8. 102. 25. Ibid., 8.104. In Visnudharmottara, the preparation of ground on pata is called as ghattama. Sivarammurti C.; Citrasutra of Visnudharmottara, (New Delhi, 1978), p. 45. 26. Jnatadhammakatha, 8. 104. 27. History and Culture of Indian people, The Classical Age, (Bombay, 1954), p. 537. 28. Avasyaka Curni, I, p. 88. 29. Ibid., II. p. 57. 30. Nandisuttam and Anuogadvaraim, ed. Muni Punyavijaiji (Bombay, 1968), sutra 11. 31. Jnatadhammakatha, 1. 17. 32. Ibid.; 1. 103. 33. Ibid., 8. 96 34. Ibid. 35. Visnudharmottara, III, 40-1-6. 36. Avasyaka Curni, II, p. 194. 37. Visnudharmmottara, III, 40. 8. 38. Caupanmahapurisacariya; A. M. Bhojak, 1961, p. 263. 39. Rajprasinya Sutram, ed. Ghasilalji Maharaj, (Rajkot, 1965), I, Sutra 11, 13. 40. Kuvalyamala, translated by Shri Hemasagar Suri, (Bombay, 1965), gatha 291-303, pp. 307-317, (in Gujarati) 41. Ibid. 42. Mudraraksasa, ed. and trans. by Satyavrata Singh, (Varanasi, 1961), p. 33, 1. 17 (in Hindi) 43. Agrawal, V.S, Harshacarita-Eka Samskritika Adhyayana (Patna, 1953), p. 89-90 (in Hindi). 44. Dutavakya, ed. and trans. by Pt. Ramaji Misra (Varanasi) 1960) p. 10. 45. Zimmer, H., The Art of Indian Asia, 1955, pl. 18, 20-25.

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292 Lalit Kumar 46. Vaddaradhane, a study by B. K. Khadabadi, (Darwad, 1979), pp. 23-26. 47. Jnatadhammakatha, 8. 95. 48. Brhat Kalpa Bhasya, II, 5. 262. 49. Parasistaparva, trans. by Muni. Tilakavijai, Ahmedabad, 1918. Pt. II, p. 58, (in Hindi). 50. Jnatadhammakatha, 13. 14-15. 51. Tiloya-Pannatti, (Sholapur, V. S. 2000), 3. 57-61. 52. Avasyaka Curni, II, p. 194. 53. Visnudharmottara, III, 43. 12-14. 54. Nandisuttam and Anuogadaraim, Sutra 262, p. 121. 55. Visnudharmottara, III, 43. 1. 56. Nandisuttam and Anuogadaraim, p. 262. 57. Quoted by Sivarammurti, C., The Painters in Ancient. India, (New Delhi, 1978), p. 8. 58. Jnatadhammakatha, 1. 100. 59. Avasyaka Curni, I, p. 194. 50. Ibid. p. 557.

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TOWN PLANNIG IN THE JAIN ANGA R. N. Mehta, Ahmedabad Introduction : The Angas form the core of Agama literature of the Jainas. Agama, as a source of knowledge, is recognised by Patanjali, the Buddhists, the Jainas and several Indian schools of thought. Agama both as revealed knowledge and the word of the seer is respected all over the world. Jaina Agamas contain the teachings of the Tirthankaras, as preserved by the Ganadharas and verbally transmitted from generation to generation. However, with the passage of time, due to adverse natural circumstances, Agamas according to the Digambaras disappeared. The Svetambara tradition however asserts that their first recension was prepared at Pataliputra i.e. modern Patna and the second at Mathura in the assembly of the Monks under Skandila charya. Another recension was prepared by Nagarjuna at Valabhi, the capital of the Maitrakas. There the Mathura recension of the Agamas was committed to writing during the time of Devardhigaai kshamasramana in about the middle of the 5th century A.D. This is the heriod of the Guptas. The Svetambara tradition asserts that this form of Agamas is available to them. In this literature the twelve Angas are considered to be the central core that preserves the tradition. It is therefore thought that a study of the towns noted in these Angas be undertaken. Incidentally, it may be pointed out that this literature requires critical editions on modern lines. Problem : In our country traditionally, one knows that towns and cities existed from high antiquity. But very little information is available about the nature of their plan, growth pattern, their history etc., in which we are interested to-day. For understanding these aspects

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294 Mehta of our large habitats one has to study the local traditions, the available literature and the archaeological remains, that are obtained. at the identified site. Aims and Methods : In this broad sphere of urban studies, this paper tries to analyse the data available in the Angas, so that it could throw light on the towns and cities noted in them. The search was conducted to understand the nature of towns, their townscape, fortifications, road-system, planning, water-system, traffic etc. that might be available. Methods : For achieving this aim, the primary method was the examination of the reference to the towns and cities in the Angas, Pandit Shri Dalsukh Malvania, Shri Rupendrakumar Pagariya helped the author in this difficult task. Dr. Ramniklal M. Shah and Dr. Nagin J. Shah gave the benefit of certain discussions. The other staff of the L. D. Institute of Indology also gave much assistance. Without this cooperation, this basic work would not have been completed as the authors' knowledge of the language of the Angas is very poor. The reading pointed out that the references to the towns had four characteristics :(i) Most of the references merely mentioned the names of the towns. (ii) Some of them gave sparing references to the plans. (iii) Many mentioned the town and indicated by term Vannao, that their description should be followed as per Jain tradition-from the one in Aupapatika Sutra 1, that is from an Upanga. (iv) Some times after giving a few phrases, the term Vannao was used. The third and fourth characteristics indicated that a perusal of the Aupapatika Sutra 1 was essential. Its first sutra described Champa. Similarly the Rayapaseniya Sutra 1 also had described the

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Town Plannig in the Jain Anga city of Amalakappa. Both these descriptions were studied and analysed. 295 Comparision : After completing this reading and its analysis, it was compared to that existing in the Digha Nikaya, the Maijhima Nikaya of the Buddhists, the Meghaduta etc. The results were compared to the Silpa texts like Aparajitaprctha, for understanding the aspects of town planning. After this perusal of literature, the phenomenon described in the Angas and Upanga literature was compared to the available archaeological data. Finally, prior to drawing the conclusions it is essential to indicate the limitations of this study. Limitations: The limitations to this study arise from the nature of the data. Following few of them are noted. (1) The Angas represent the work of Jain Munis. Their code of conduct noted in the Dvitiya sruta skandha of Acaranga seems to have acted as a constraint in the description. The first constraint noted in the Tratiya Adhyayana, Trtiya Uddesaka state that a monk should not observe the geo-morphological features, forts, details of the cities etc. This prohibition would naturally restrict a monk from ohserving and studying the town and applying the present day method of study. The second constraint is noted in the Caturtha Adhyayana, Dvitiya Uddesaka about the use of language. This constraint along with the first will not permit the Jain monks to study the towns and describe them as we do at present. These constraints would be followed to a certain extent and therefore, they would restrict the monks, from the detailed studies of the habitats. Like the Jain monks, the Buddhist monks were also Mumuksus, so their Tripitakas show similar general tendencies.

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296 Mehta (ii) The poetic descriptions are not academic studies, so they represent the poet's vision of the towns and hence this literature also suffer from this limitation. (iii) Archaeological studies are also limited. With these limitations the study is capable of throwing good light on some features of the towns and cities that are discussed below. Descriptions of Urban Centres : The descriptions of the Aupapatika and Rayapaseniya are identical, and the Angas take them as standard. The Jnatadharmakatha 5. 2, Antagadadasa 1.8 and the Samavayanga 12 refer to the towns that give some ideas of their plan. The description of the Aupapatika and the Rayapaseniya indicate the existence of 42 notions of the towns. These notions are tabulated here : Notions Statements of Notions Percentage (Approx) 2.4 9.5 19.00 1. Name of the town 2. Description of the region 3. Peace and Prosperity of the region 4. Description of the town. (a) Moat, Fort and Gate (b) Buildings (c) Roads and crossings (d) Traffic (e) Markets 5. Water resources 6. People 7. Praise of the Town Total 14.00 5.00 5.00 9.5 5.00 5.00 9.5 16.1 100.00 (Approx) 42 The table indicates that the description includes not only the name of the town, but also, along with various aspects of its descriptions, it contains information about the region also.

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*Town Plannig in the Jain Anga 297. : Names of Towns : The Anga literature notes the towns in at least two catagories One of it is the territorial towns and cities like Campa, Hastinapur, Rajagyha, Kausambi, Sravasti, Dvarayati, Vitasoka and others. The other is the terrestrial ones like Saudharma Kalpa, Ksema. Ksemapuri, Rista, Susima, etc. The study for the identification of the territorial ones, and understanding their area, planning, history etc. requires careful future work. In this short paper this exercise is not undertaken as per restrictions of the seminar. The Vannao of these towns tries to describe them. This townscape is discussed in this paper. Town-plan : The description gives the shapes of towns, and help one to understand their planning. The following four town-plans are noted or could be inferred from the description. 1. Dhanukudil or Addhacanda. 2. Ayata 3. Caturasra. 4. Gopuccha. Dhanukndil : * Usually in fortified towns, the port line covers it up and explains the shape. The Prakara is noted in Aupapatika and Rayapaseniya Sutra 1 as Dhanukudil and Addhacanda. Besides the cities of Campa and Amalakappa, the terrestrial Saudharmakalpa (Rayapaseniya, 112) is also described as Addhcanda or of the same shape. Thus the towns were of Ardhacandra vastu of the Silpa text Apara Jita Prccha 57, 10, 22, Interestingly this shape seems to be either planned or develops in the riverine cities. The geomorphological character of the area forms the physical back-ground for this plan. In the riverine areas, the main stream is joined by the subsequent erosional nalas and develop the bad-land topography. In this topography usually, uneroded small plataeus develop. On two sides of these plataeus, erosional malas join the main stream and often produce D-shaped

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298 Mehta higher areas. These higher areas on the cutting side of the main stream are usually free from floods and hence they are admirably suitable for building villages, towns etc. On such sites, the natural development leads to the growth of the habitation from the river side and it spreads inland following higher contours. This development leads to the typical Dhanukudil Town. Alternatively, if a large settlement is required the higher area of Dhanukudil shape is covered by the fortifications. In either case the town becomes Dhanukudil as noted in the Upangas. A perusal of the cities like Ahmedabad, Surat, Mathura, Fort of Agra, Delhi and others indicate the operation of these geo-morphological forces. This territorial experience could help the imagination to develop the thoughts of terrestrial towns. It could further be strengthened by the semi-circular shape developed by viewing the horizon-zenithhorizon from one direction to the opposite one. Probably such experience would explain the idea of Addhacanda of the Saudharma Kalpa, as noted in the Rayapaseniyo. Ayata : The Ayata plan could he inferred from the exaggerated descriptions of Dvaravati, Pundaragiri, Vitasoka and other towns noted in Inatadharma Katha-5.1, Antagada Dasa-1.8. It is noted that the towns were 12 Yojanas x 9 Yojanas. In simple terms it was a dimension of rectangular or Ayata towns. Caturasra : This shape of the town Vijaya in Suumavayanga, is noted in an exaggerated form as 12,000 Yojanas in length and breadth. These dimensions indicate the square or Cat urasra plan. Such plans exist at sites like Vadodara, Dabhoi etc. Gopucchs : The description of Suryabha Vimana in the Rayapaseniya 113 notes this plan in the terrestrial area of Suryabha in Saudharma Kalps. Does it refer to territorial or terrestrial experience ?

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Town Plannig in the Jain Anga 299 On the territorial plane, this shape is a long narrow one with broader area on one side. Such geo-morphological features are found in the riverine areas, as well as in valleys and on ridges in the mountainous terrain. The Ancient Tripuri on the Narmada, Vastrapatha Ksetra of Girnar, and some of the areas of various Tuks on Palitana etc. follow this pattern, and might form the basis of this exaggerated description. The terrestrial experience of the Uttara Falguni Nakshatra in Simha Rasi, the shape of Vrscika, etc. also could give this idea, But, this does not explain the term Gopuecha, and hence should not be emphasised as forming the basis of the description. Forts : The Angs have described the forts of these settlements as having the Prakara, Parikha, Attalika, Cariya etc. The Parikhas are the moats that surround the towns, the Prakara is the fort wall. Its description in the Rayapaseniya, 113 suggests a trapezoidal section, of the earth-works. The existence of mud-wall fortifications at Mathura, numerous earthen embankments indicate the accuracy of this general statement. Archaeological relics of such sloping walls are found at Kausambi and other sites. The descriptions of Kapisirsa or merlons, the attalika and Cariya are too generalised to require comments. The merlons are of different patterns and their vantage for discharge of weapons have different angles. Without any reference to these features, no chronological or historical comments are possible. The passage behind the merlons is also noticed. This is a general notice of the main defence line of the city. Gates : * The entry to the fort is provided by the gates. The weapons of defence are generally noted, but the description does not refer to the barbicans, and therefore, it is not clear whether this feature was not noticed or did not exist. The archaeological data provides for both varieties and therefore the latter alternative is not possible.

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300 Mehta the deseription is silent on the number of gates and therefore it hinders the proper evaluation of the plan. The door way noticed as Dara, Torana, Gopura is evidently a mixture of Torana and Gopura. They usually do not coexist and therefore, the description indicates tautology for effect. The doors with their strong nails, Argala etc. suggest their formidable strength. Roads : As already noted above that the number of gates is not given and therefore, one fails to understand the complete road pattern. only its generalised ideas could be envisaged. From the gate the Rayamagga moved in the interior. Its length and breadth is not available. Traffic : On these roads heavy traffic with elephants, horses chairots, palanquins and pedastrians is noted. This description indicates a fairly heavy traffic on sufficiently broad main roads. These descriptions are silent on the nature of the level of road surface, but its cleaning, and occassional sprinkling of water, suggest the usual dusty roads. The actual roads with paved and unpaved road surface, efforts at levelling etc. are noticed in archaeological work. Road Mesh : The town-plan has an important aspect of the road mesh. It develops different patterns. The Angas note Simghadiya, Tiga, Cauka Carcara that indicate them. Simghadia is a triangular area. It is a highly characteristic feature of Dhanukudila, Vstia, Vsttayata plan where the radial road pattern is utilised. In the Caturasra or Ayata planning this pattern does not develop in the grid. It would only develop, if diagonals be used for road-pattern. But the Silpa texts usually do not prefer this plan. Under these circumstances Simghadiya becomes a typical pattern of Dhanukudil form of towns noted in 'the Angas and Upangas.

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Town Plannig in the Jain Anga 301 The frika is a tri-junction that would be the general feature in different plans, specially at peripherial points, depending on the plan. The Cauk and Catvara are however, characteristic features of Ayata and Caturasra planning. These are road crossings and open areas at such crossings in suitable parts of the town. These features are seen in many Indian towns where they are known as Cauk, Cakala, Coraya, etc. It is interesting to note that while the main pattern be radial, the houses, smaller residential areas like Katara, Pole, Vada, Pataka, etc. follow Caturasra or Ayata plan and therefore these features of Cauk and Calvara are found in Dhanukudia towns also. Houses : Within the road mesh houses, residential areas, commercial centres are developed. The Angas describe lines of white coloured houses. Some information about the entrance, bath rooms, kitchen, etc. are found in the texts like Acaranga, but their details are not given. The palace area is mentioned but the details are absent. The references to different Sabhas like Suddarma Sabha, Alankara Sabha, Vyavahara Sabha, Layana etc. are noticed, but they require separate discussion, Incidentally it may be noted that some of the features are highly exaggerated. Markets : Markets are casually noticed in the town, Its commerce of commodities is also noted with general statement that markets were full of different commodities. People : The cities were inhabited by rulers, their retinue, businessmen, artisans, actors, dancers, musicians, story tellers, gymnasts, and others. They are not the primary producers of food and others basic requirements. Those who produced food and such other

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302 primary necessities were living in the janapadas. Therefore, the professions of those living in towns were urbane and hence the description in the Angas is that of urban centres. Suburban area : Mehte These urban centres have a tendency to expand. This expansion develops the suburban areas where gardens, gardenhouses, temples etc. develop. Such suburban areas are noted in the Angas. They had Caityas, settlements of women etc. These suburban areas were known to the Buddhist Tripitkas which refer to the Aramas of different individuals including, ladies like Amrapali in different cities. This character of the Indian towns is described by the poet Kalidasa in Meghduta 7 as gantavyA te vasatiralakA nAma yakSezvarANAM agdana frag facraftar dita graf" | This suburban area occupied by Caityas and its forests is noted in the Mahaparinibbana Sutta also. There it is seen that the Caitya, a funerary structure was outside the city, in its suburban area where cremation ground also existed. The description in the Angas gives correct situation of the townscape. The description suggests that the Caitya existed in a well-wooded area out-side the main city. It was both a place of worship and entertainment as noted in the description. Such situation develops during festivals. Usually preacher-mendicants stay in such religious centres out-side the main habitation. Water Supply: The towns were supplied with enough Agada, Tadaga, Dihiya, Vappina, Puskarinis etc. However, their distribution in the towns is not well defined. The descriptions of Saudharma Kalpa suggest their existence is palatial areas. They might have existed both inside the city as well as out side. But the descriptions of stepwells, Pushkarinis, Tadagas etc. in the same town should be treated as generalised descriptions only. Here different forms of acquatic construction are mixed up. Janapadas.

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Town Plannig in the Jain Anga 303 . Jamapadas The flourishing cities had their prosperous regions, studded with habitats and fertile land having good fields and cattle wealth, etc. They formed the infrastructure for the towns noted in the Angas. Conclusions : The analysis of the description of cities in the Angas, upangas and their comparision with other literature as well as archaeodogical relies help one to draw the following conclusions. (1) The descriptions in the Angas and Upangas are generalised. Specific details of cities are not available. The restricitve regulations of observation and use of language for the Jain monks seem to have played their role in developing these writings. If the cities noted in the Angas are to be studied, it would require special effort with the tools of Urban Archaeology. (2) From this initial study, it is seen that four town-plans the Dhanukudil, Ayata, Caturasra and Gopuccha are known to this literature. Further work for detailed study is essential. (3) The narrations suggest that the towns that existed as well as some imaginary ones are also noted. Exaggerated dimensions is an essential feature of this narration. (4) The well protected towns with their Prakara and Parikha are described. But their nature of construction, materials, etc. is not properly described, so it requires further work to understand them, often, there is exaggeration of the materials used for construction. (5) The descriptions follow the pattern of Paura Janapada so the region, the suburban areas and the towns are noted. The region is generally riverine, with occasional reference to sea--ports and towns near hills. (6) The economic activities of the population of the towns suggest that they were highly urbanised according to even modern definitions.

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304 Mehte (7) The description of the towns in Angas and Tripitakas is similar so far as their details are concerned. The Upangas have preserved more details. (8) The narration of towns is of a period earlier than that represented by the Silpatext Aparajita piccha, as the Vastu: of town noted in the Anga has a different tone. It seems to reflect the town plan of cities like Mathura. (9) The descriptions of some Vimanas in the Upangas do not seem to go to a period earlier than circa 5th century A. D. The possibility of later date for them do exist. This point requires further research, (10) On the whole, these descriptions preserve a long tradition of town plans bcginning from at least the Mauryan eriod and continuing upto about 7th/8 th century A. D. Further work in Urban Archaeology is essential for understanding the towns noted in the Angas, the core of Agama literature.

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DR. K.R. CHANDRA, M.A., Ph.D. Retd. Reader & Head of the Dept. of Prakrit and Pali, School of Languages, Gujarat University, Ahmedabad. Born : 28-6-31, Sirohi, Rajasthan. M.A. Pali-Prakrit (Nagpur, 1954) Ph.D. Prakrit6 Jainology, (Vaishali, 1962) Lecturer, Nagpur Mahavidualau. Naapur Senior Research Officer, L.D. Institute of Indology, Ahmedabad. Reader and Ph.D. Guide, Gujarat University, Ahmedabad-9 Author, Compiler and Editor of 18 Books. Contributed more than 100 papers & articles. Presented papers in 30 Conferences and Seminars. Organised Two Seminars (1973 E 1986) Recipient of Muni Shri Punyavijayaji Prize & All India Prakrit Conference Award Hon. Secretary of Prakrit Jain Vidya Vikas Fund Outstanding works authored, compiled and edlted: A Critical Study of Paumacariyam by Vimalasuri Co-compiler of Prakrit Proper Names Dictionary Bhagwan Mahavir : Prophet of Tolerance Proceedings of the Seminar on Prakrit Studies (1973) 9 prAkta bhASAoM kA tulanAtmaka vyAkaraNa evaM unameM prAka-saMskRta tatva prAkRta hindI koza (pAiya-sadda-mahaNNavo kI kiMcit parivartita AvRtti .. nammayAsuMdarI kahA, hindI anuvAda sahita . prAcIna ardhamAgadhI kI khoja meM * paramparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI (zIghra hI prakAzyamAna) * AcArAMga (ardhamAgadhI ke prAcInatama grantha kA bhASika dRSTi se) kA sampAdana kArya vidyamAna

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This collection of Seminar papers on the Jain Canonical Literature will be found useful and valuable from two points of view : Some papers occupy themselves with the study and discussion of topics and issues specific to the Ardhamagadhi Canon or broader Jain sacred tradition. The others, however have adopted a comparative perspective relating to the Jain and non-Jain traditions. It is being now increasingly recognised that there has been considerable disproprtion in the study of the Vedic-Hindu, Buddhist and Jain tradition in that much more atterntion has been devoted to the differences between them or their specialities rather than to what is so much commonly shared by them for 2500 years. These papers can be thus looked upon as a pointer in that direction. All concerned in this laudable scholarly endeavour deserve our congratulations. H. C. Bhayani 'jaina Agama sAhitya" ke vizeSa abhyAsakI AvazyakatA ko dekhate hue gujarAta yunivarsiTI ke bhASA sAhitya bhavana ke prAkRta-pAli vibhAga ke adhyakSa DaoN. ke.Ara.candrane DAyarekTara ke rUpa meM yU.jI.sI.kI Arthika sahAyatA se "jaina Agama saMgoSThI kA Ayojana 1986 ke oNkTobara mAhakI tA. 16 se 18 taka kiyA thaa| yaha graMtha saMgoSThImeM prastuta lekhoM kA sUjhabUjha ke sAtha kiye gaye cayana, saMkalana aura saMpAdana kA suphala hai| isa pustakakI vizeSatA yaha hai ki isameM kevala jaina vidyA ke niSNAtoM dvArA likhe gaye lekhoM kA hI saMgraha nahIM hai kintu vidyA ke vividha kSetroM ke niSNAtoM dvArA likhe gaye lekha bhI haiN| AgamoM kI mImAMsA aneka draSTiyoM se saMbhava hai yaha prastuta pustaka ne dikhA diyA hai| isameM AcArya zrI tulasI, unake ziSya mahAprajJa zrI yuvAcAryajI, DaoN. jagadIzacandra jaina, prA. madhusUdana DhAMkI jaise jaina vidyA ke niSNAtoM ke lekha to haiM hI sAtha hI sAtha aMtarIkSa vaijJAnika DaoN. pokharaNA, sthApatya kalA ke niSNAta DaoN. Ara.ena.mahetA jaise vidvAnoM ke lekha bhI haiN| yaha pustaka AgamoM ke adhyayana ke lie eka nayI dizA prastuta kara rahI hai| pacabhUSaNa paM. dalasukha mAlavaNiyA Bain Education International