Jain Dharma Darshan evam Sanskruti

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/001787/1

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jaina dharma-darzana evaM saMskRti bhAga - 7 ghanavaTa manaseAhaNa tayAsazAsasAgadAMnA tissa kalagarastasAdA pravipADhagAnavi nAzikalagArAsama mvvaagaar||chaatkaalegaa| samasArahA DaoN0 sAgaramala jaina pArzvanAtha vidyApITha, vArANasI prAcya vidyApITha, zAjApura 221

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pArzvanAtha vidyApITha graMthamAlA kramAMka - 158 pradhAna sampAdaka DaoN0 sAgaramala jaina jaina dharma-darzana evaM saMskRti bhAga - 7 (DaoN0 sAgaramala jaina ke zodha lekhoM kA saMkalana) DaoN0 sAgaramala jaina pArzvanAtha vidyApITha, vArANasI prAcya vidyApITha, zAjApura 2008

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pArzvanAtha vidyApITha graMthamAlA kramAMka - 158 pustaka prakAzaka prathama saMskaraNa ISBN mUlya akSara sajjA mudraka : 49 : : jaina dharma-darzana evaM saMskRti pArzvanAtha vidyApITha AI0TI0AI0 roDa, karauMdI, vArANasI - 221005 dUrabhASa - (0542) 2575521, 2575890 prAcya vidyApITha dupAr3A roDa, zAjApura - 465001 ( ma0pra0) dUrabhASa - (07364) 222218 : 2008 I0 san 61-86715-93-2 : pArzvanAtha vidyApITha : ru0200/ eDa viz2ana, karauMdI, vArANasI - 221005 evaM vimala candra mizra, rathayAtrA, vArANasI varddhamAna mudraNAlaya, bhelUpura, vArANasI - 221010

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anukramaNikA hindI khaNDa 1. bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana 2. guNasthAna siddhAnta para eka mahattvapUrNa zodha-kArya 3. jaina dharma meM dhyAna-vidhi kI vikAsa-yAtrA 4. dhyAnazataka : eka paricaya 5. AcArAMgasUtra kI manovaijJAnika dRSTi 6. kyA tattvArthasUtra strImukti kA niSedha karatA hai? 7. rAjapraznIyasUtra kA samIkSAtmaka adhyayana 8. vRSNidazA : eka paricaya 9. jaina itihAsa : adhyayana vidhi evaM mUlasrota 10. zaMkhezvara tIrtha kA itihAsa 11. 'navadigambara sampradAya' kI kalpanA kitanI samIcIna? 12. jaina kathA-sAhitya : eka samIkSAtmaka sarvekSaNa 13. jaina jIvana-dRSTi 14. vikramAditya kI aitihAsikatA : jaina sAhitya ke sandarbha meM 15. SaTjIvanikAya kI avadhAraNA : eka vaijJAnika vizleSaNa 1-24 25-31 32-36 37-49 50-61 62-68 69-82 83-85 86-99 100-104 105-112 113-123 124-134 135-141 142-149 151-167 168-173 ENGLISH SECTION 16. Role of Religion in unity of Mankind and World Peace 17. Jaina Literature 18. How appropriate is the proposition of Nco-Digambara School? 19. Jaina Canonical Literature 20. An investigation of the earlier subject matter of Prasnavyakarana Sutra 174-183 184-197 198-216

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sAhitya satkAra : 229 sAbhAra 1. pravacanasAroddhAra (sArtha), sampA0- zrImad vijaya hemabhUSaNasUrIzvarajI ma.sA0, prakA0- zrI bI0 ke0 koThArI rilIjiyasa TrasTa, Ara. Thakkara mArga, rIja roDa, bAlakezvara, muMbaI-400005 2. ApaNAM sahuNI AtmakathA, saMyojaka- zrImad vijaya pUrNacandrasUrIzvarajI, prakA0zrI dalIcaMda gajAjI sAha parivAra, taruNa bhAI maphatalAla zAha, 202, o0 Ananda bhavana, vI0pI0 roDa, muMbaI-4 3. japo nAma sUrirAma, racayitA- muni hitavardhana vijaya, prakA0- kusuma-amRta TrasTa, zAMtinagara, alakApurI, vApI (pshcim)| 4. sUkti : kalApUrNaguro : zivAya, racayitA- amRta paTela, prakA0- vijaya kalApUrNasUri sAdhanA smAraka TrasTa, zrI zaMkhezvara tIrtha, paattnn| 5. jaina zAstronA caTelA zloka, bhAga-2, lekhaka- paM0 candrazekharavijayajI. prakA0- kamala prakAzana TrasTa, jIvatalAla pratApazI saMskRti bhavana 2777, nizA pola, jhaverIvADa, rilIpha roDa, ahmdaabaad| 6. zabda-rUpAvalI, saMyojaka- muni zrI RSabhacandra sAgara jI, prakAo- zrI pUrNAnaMda prakAzana, ahmdaabaad| 7. kRdantAvalI, saMyojaka- muni zrI RSabhacandra sAgara jI, prakA0- zrI pUrNAnaMda prakAzana, ahmdaabaad| 8. DAyarI ke panne, lekhaka- munirAja zrI jayAnaMdavijayajI, prakA0- zrI guru rAmacandra prakAzana samiti, bhInamAla, rAjasthAna 9. maMgalavAdasaMgrahaH sampA0- muni vairAgyarativijayajI, prakA0- zrI pArzvanAtha jaina zvetAmbara maMdira TrasTa, 267, TiMbara mArkeTa, bhavAnI peTha, punne| 10. A Life of Sri Rajendra Sooriji, Editor- Muni Shri Prashant Ratna Vijayji, Published by Soudharma Sandesh Jain Prakashan, Bangalore. 11. Know to Elighten by Acharya Shri Rajyashsurishwarji, Published by Sanskruti Nhavan, T-6/A, Shanti Nagar, Vikramsuri Marg, Ashram Road, Ahmedabad-380013. 12. Jaina Studies, Edited by Colette Caillat Nalini Balbir, Published by MLBD, First Edition 2008, Size- Demy, Price- Rs. 600.00

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Our Important Publications 1. Studies in Jaina Philosophy 2. Jaina Temples of Western India 3. Jaina Epistemology 4. Jaina Theory of Reality 5. Jaina Perspective in Philosophy & Religion 6. Aspects of Jainology (Complete Set: Vols. 1 to 7) An Introduction to Jaina Sadhana 7. 8. Pearls of Jaina Wisdom 9. Scientific contents in Prakrit Canons 10. Te Heritage of the Last Arhat : Mahavira 11. Multi-Dimensional Application of Anekantavada Prof. Sagarmal Jain Dulichand Jain Dr. N.L. Jain Dr. C. Krause Ed. Prof. S. M. Jain & Dr. S.P. Pandey 12. The World of Non-living Dr. N.L. Jain 13. Jains Today in the World Pierre Paul AMIEL 14. Jaina Religion: its Historical Journey of Evolution Dr. Kamla Jain 15. jaina dharma aura tAntrika sAdhanA pro. sAgaramala jaina 16. sAgara jaina- vidyA bhAratI (pA~ca khaNDa) pro. sAgaramala jaina pro. sAgaramala jaina DaoN.sAgaramala jaina 17. guNasthAna siddhAnta : eka vizleSaNa 18. ahiMsA kI prAsaMgikatA 19. aSTakaprakaraNa 20. dazAzrutaskandhaniryukti : eka adhyayana 21. jaina tIrthoM kA aitihAsika adhyayana 22. acalagaccha kA itihAsa 23. tapAgaccha kA itihAsa 24. siddhasena divAkara : vyaktitva evaM kRtitva 25. jaina evaM bauddha yoga : eka tulanAtmaka adhyayana 26. jaina evaM bauddha zikSA-darzana eka tulanAtmaka adhyayana 27. jaina sAhitya kA bRhad itihAsa (sampUrNa seTa sAta khaNDa) 28. hindI jaina sAhitya kA itihAsa (sampUrNa seTa cAra khaNDa) 29. jaina pratimA vijJAna 30. vajjAlaggAM (hindI anuvAda sahita) 31. prAkRta hindI koza 32. bhAratIya jIvana mUlya 33. samAdhimaraNa 34. paJcAzaka - prakaraNam (hindI anuvAda sahita) 35. jaina dharma meM ahiMsA 36. bauddha pramANa-mImAMsA kI jaina dRSTi se samIkSA 37. mahAvIra kI nirvANabhUmi pAvA : eka vimarza 38. sthAnakavAsI jaina paramparA kA itihAsa 39. sarvasiddhAntapravezaka 40). jIvana kA utkarSa Dr. Nathamal Tatia Dr. Harihar Singh Dr. I. C. Shastri Dr. J. C. Sikdar Dr. Ramji Singh DaoN. azoka kumAra siMha DaoN. azoka kumAra siMha DaoN. zivaprasAda DaoN. zivaprasAda DaoN. zivaprasAda DaoN. zrI prakAza pANDeya DaoN. sudhA jaina DaoN. vijaya kumAra 200.00 300.00 150.00 300.00 300.00 2500.00 40.00 120.00 400.00 25.00 DaoN. mAruti nandana tivArI paM. vizvanAtha pAThaka sampA. - DaoN. ke. Ara. candra pro. surendra varmA DaoN. rajjana kumAra anu. DaoN dInAnAtha zarmA DaoN. vaziSTha nArAyaNa sinhA DaoN. dharmacandra jaina bhagavatIprasAda khetAna pro. sAgaramala jaina evaM DaoN. vijaya kumAra sampA0 pro0 sAgaramala jaina zrI citrabhAnu 500.00 400.00 500.00 100.00 350.00 500.00 60.00 100.00 120.00 125.00 300.00 250.00 500.00 100.00 300.00 200.00 1400.00 760.00 300.00 160.00 400.00 75.00 260.00 250.00 300.00 350.00 150.00 500.00 30.00 200.00 Parshwanath Vidyapeeth, 1. T. I. Road, Karaundi, Varanasi - 5

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prakAzakIya sarasvatI ke ananya upAsaka DaoN0 sAgaramala jaina kA nAma jainavidyA ke kSetra meM anabhijJa nahIM hai| DaoN0 jaina kI sAhitya sarjanA meM eka pravAha hai jo viSaya ke gAMbhIrya ko saralatA pradAna karatI hai| yahI kAraNa hai ki jaina vidyA kA koI bhI adhyetA unake jJAna gAmbhIrya aura unakI samAlocanAtmaka dRSTi se paricita ho jAtA hai| DaoN0 jaina ne apane zodha-nibandhoM ke dvArA jainavidyA ko eka nayA AyAma diyA hai| jaina darzana aura sAhitya ke kSetra meM Apane kitane hI anasulajhe pahaluoM ko sulajhAne kA sArthaka prayAsa kiyA hai| Apa dvArA likhita zodha-nibandhoM ke saMgraha kA saptama puSpa pAThakoM ke samakSa prastuta karate hue hameM sukhada anubhUti ho rahI hai| isa pustaka ke prakAzana meM saMsthAna ke saha-nidezaka DaoN0 zrIprakAza pANDeya evaM prakAzana adhikArI DaoN. vijaya kumAra kA apekSita evaM apUrva sahayoga milA hai, etadartha hama ina adhikarIdvaya ke atyanta AbhArI haiN| AzA hai yaha pustaka jainavidyA ke adhyetAoM evaMzodhArthiyoM ke lie upAdeya siddha hogii| anta meM akSara-sajjA hetu 'eDa viz2ana' evaM vimala candra mizrA,tathA sundara evaM satvara mudraNa ke lie 'varddhamAna mudraNAlaya', vArANasI ke prati apanA AbhAra vyakta karate haiN| indrabhUti barar3a saMyukta saciva pArzvanAtha vidyApITha

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana bhAratIya saMskRti eka samanvita saMskRti hai| isameM brAhmaNoM aura zramaNoM kA samAna avadAna hai| bauddha dharma-darzana bhAratIya zramaNadhArA kA eka pramukha aMga hai| bhAratIya zramaNa paramparA kA ullekha vaidika kAla se hI upalabdha hone lagatA hai| veda vizva-sAhitya ke prAcInatama granthoM meM se hai| Rgveda meM hameM bArhatoM ke sAtha-sAtha ArhatoM evaM vrAtyoM ke bhI ullekha milate haiN| Rgveda meM Arhata-bArhata aisI do dhArAoM ke spaSTa ullekha milate haiN| isase yaha siddha hotA hai ki vedakAlIna ArhatoM aura vrAtyoM kI yaha paramparA hI kAlAntara meM zramaNadhArA ke rUpa meM vikasita haI hai| yadi hama niSpakSa dRSTi se vicAra kareM to aupaniSadika cintana prAcIna vaidika evaM zramaNa cintana kA samanvaya sthala hai| mAtra yahI nahIM aupaniSadika cintana meM zramaNadhArA ke aneka tathya spaSTa rUpa se upalabdha hote haiM, jo yaha batAte haiM ki isa yuga meM vaidikadhArA zramaNadhArA se, vizeSa rUpa se usakI AdhyAtmika jIvana-dRSTi se, prabhAvita ho rahI thii| AraNyakoM ke kAla se hI vaidika RSi zramaNadhArA se prabhAvita hokara apane cintana meM zramaNadhArA ke AdhyAtmika mUlyoM ko AtmasAta kara rahe the| tyAga-vairAgyamUlaka jIvana-mUlyoM, saMnyAsa evaM nirvANa ke pratyayoM ko AtmasAta karake vaidika saMskRti meM AdhyAtmika jIvana-dRSTi kA vikAsa ho rahA thaa| bRhadAraNyaka meM yAjJavalkya dvArA apanI sampatti ko donoM patniyoM meM vibhAjita kara lokaiSaNA, vittaiSaNA aura putraiSaNA kA tyAgakara saMnyAsa grahaNa karane aura bhikSAcaryA dvArA jIvanayApana karane kA jo nirdeza upalabdha hotA hai, vaha isa bAta kA spaSTa pramANa hai ki vaidikadhArA zramaNadhArA ke jIvana mUlyoM ko AtmasAta kara eka nava AdhyAtmika saMskRti ko janma de rahI thii| upaniSadoM meM yajJa-yAga kI samAlocanA evaM IzAvAsyopaniSad kA tyAgamUlaka bhoga kA nirdeza isa bAta kA pramANa hai ki upaniSad zramaNadhArA ke cintana ko AtmasAta kara rahe the| sAMkhya-yoga kI dhyAna evaM yoga kI paramparA evaM mahAbhArata aura gItA meM hiMsAparaka yajJoM ke sthAna para prANImAtra kI sevArUpa

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bhUta - yajJa kA pratipAdana tathA tIrtha, snAnAdi aneka vaidika karmakANDoM ko AdhyAtmika svarUpa pradAna karanA vaidikadhArA ke zramaNadhArA ke sAtha samanvita hone kA pariNAma thA / yaha bhAratIya zramaNadhArA bhI kAlAntara meM vibhinna rUpoM meM vibhAjita hotI rahI hai| isake kucha saMketa hameM prAcIna jaina aura bauddha granthoM se mila jAte haiN| prAkRta bhASA meM nibaddha prAcIna jaina grantha isibhAsiyAI evaM sUtrakRtAMgasUtra aura bauddha grantha theragAthA evaM suttanipAta meM aneka aupaniSadika RSiyoM kA sammAnapUrvaka ullekha milatA hai| isibhAsiyAI meM jo paitAlIsa RSiyoM ke ullekha haiM, unameM nArada, asitadevala, yAjJavalkya, AruNI, uddAlaka Adi aupaniSadika RSiyoM ko arhat RSi kahakara unheM apanI zramaNa paramparA se sambaddha batAyA gayA hai, isI prakAra sUtrakRtAMgasUtra meM asitadevala, pArAzara, rAmaputta Adi ko AcAragata vibhinnatA ke bAvajUda bhI apanI paramparA se sammata evaM siddhi ko prApta batAyA gayA hai| isase yaha siddha hotA hai ki zramaNadhArA bhAratIya cintana kI eka vyApaka dhArA rahI hai| jaina granthoM meM pA~ca prakAra ke zramaNoM ke ullekha milate haiM- (1) nirgrantha (2) zAkyaputrIya (bauddha) (3) AjIvaka (4) gairika aura (5) taaps| tApasoM evaM gairika ( geruA vastradhArI saMnyAsiyoM) ko zramaNa kahanA isa bAta kA pramANa hai, hindUdharma meM saMnyAsa - mArga kA jo vikAsa huA hai, vaha zramaNadhArA kA hI prabhAva hai| tApasoM aura gairikoM kI yaha paramparA hI sambhavataH sAMkhya aura yogadarzana kI janaka aura unakA hI pUrvarUpa ho / bhAratIya zramaNadhArA se vikasita bauddha paramparA ke astitva ke ullekha hameM vedoM evaM upaniSadoM meM to nahIM milate haiM, kintu hindU purANoM meM buddha aura bauddha dharma ke ullekha haiN| isake viparIta jaina AgamoM meM prAcIna kAla se hI bauddhoM ke ullekha milane lagate haiM / jahA~ eka ora pAli tripiTaka meM nirgranthoM, AjIvakoM aura tApasoM ke ullekha milate haiM, vahIM jaina granthoM meM bhI zAkyaputrIya zramaNoM (bauddha zramaNoM) ke ullekha milate haiN| jaina grantha isibhAsiyAI meM vajjIyaputra, sAriputra aura mahAkazyapa ke ullekha upalabdha haiM / sUtrakRtAMgasUtra meM udakapeDhAlaputta kA bauddha zramaNoM ke sAtha saMvAda, bauddhoM ke paMcaskandhavAda evaM saMtativAda kI sAmAnya samIkSA bhI upalabdha hotI hai| isI prakAra dIghanikAya aura suttanipAtta meM buddha ke samakAlIna chaH tairthikoM kA bhI ullekha milatA hai, jinameM nirgrantha jJAtaputra (mahAvIra) aura maMkhali gozAlaka pramukha haiN| isase yaha siddha hotA hai ki jahA~ eka ora bhAratIya dharma-darzana sambandhI granthoM meM prAcInakAla se hI bauddha

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana :3 dharma-darzana tathA usakI tattvamImAMsA aura pramANamImAMsA sambandhI mAnyatAoM ke nirdeza aura unakI samIkSA upalabdha hotI hai, vahIM dUsarI ora bauddha granthoM meM bhI anya dharma-darzanoM aura unakI mAnyatAoM ke ullekha milate haiN| 1. bauddha tripiTaka sAhitya meM bAsaTha mithyAdRSTiyoM ke ullekha milate haiM, vahIM jainagranthoM meM mere anusAra tresaTha mithyAdRSTiyoM ke ullekha milate haiN| jahA~ taka jaina granthoM kA prazna hai usameM RSibhASita vajjIputta, sAriputta aura mahAkAzyapa jaise bauddha paramparA ke RSiyoM ke upadeza ko zraddhApUrvaka ullekhita karatA hai aura unheM arhat RSi ke rUpa meM svIkAra karatA hai| tripiTaka sAhitya meM bhI hama vardhamAna Adi chaH tairthikoM ke sAmAnya siddhAntoM ke ullekha ke sAtha mAtra itanA saMketa pAte haiM ki inakI mAnyatAe~ samucita nahIM haiN| kAlAntara meM vizeSa rUpa se sUtrayuga meM hameM bauddha dharma kI dArzanika mAnyatAoM kI samIkSAe~ ina sUtra-graMthoM- nyAyasUtra, vaizeSikasUtra, sAMkhyasUtra Adi meM upalabdha hone lagatI haiN| __ bhAratIya dArzanika cintana ke mUla bIja cAhe aupaniSadika cintana meM upalabdha hoM, kintu bhArata meM vyavasthita rUpa se dArzanika prasthAnoM kA prAdurbhAva sUtrayuga se hI dekhA jAtA hai| sUtrayuga meM vibhinna bhAratIya dArzanika nikAyoM ne apane-apane sUtra granthoM kA nirmANa kiyaa| jaise- sAMkhyasUtra, nyAyasUtra, vaizeSikasUtra, yogasUtra, tattvArthasUtra aadi| ina granthoM meM cintakoM ne na kevala apaneapane darzanoM ko suvyavasthita rUpa meM prastuta karane kA prayatna kiyA hai, apitu anya dArzanika matoM kA, unakA nAmollekha kiye binA yathAvasara sUtra rUpa meM khaNDana kiyA hai, jaise yogasUtra ke kaivalyapAda ke 20-21veM sUtra 'ekasamaye cobhayAnavadhAraNam cittAntaradRzye buddhibuddharatiprasaMgaH smRtisaMkarazca' dvArA bauddhoM ke kSaNikavAda kA khaNDana kiyA gayA hai| yahA~ yaha bhI jJAtavya hai ki jahA~ prAcIna stara ke sUtra granthoM meM bauddhoM ke paMcaskandhavAda, kSaNikavAda, saMtativAda Adi kA khaNDana milatA hai, vahIM paravartI kAla ke sUtra granthoM meM vijJAnavAda aura zUnyavAda ke bhI khaNDana ke sUtra milane lagate haiN| bauddhoM ke kSaNikavAda kI samIkSA karate hue yaha kahA gayA hai ki yadi pUrvakSaNa vAle citta ko uttarakSaNa vAlA citta jAnatA hai, to phira uttarakSaNa vAle citta ko jAnane vAle kisI anya citta kI kalpanA karanI hogI aura isase anavasthA evaM smRtiyoM ke sammizraNa sambandhI doSa hogaa| isI prakAra isI yogasUtra meM bauddhoM ke paMcaskandhavAda kA bhI khaNDana kiyA gayA hai|

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yadi hama brahmasUtra para vicAra kareM to usake dvitIya pAda ke dvitIya adhyAya sUtra kramAMka 18 se lekara 32 taka bauddha darzana ke paMcaskandhavAda, pratItyasamutpAda, kSaNikavAda aura zUnyavAda kI samIkSA kI gaI hai| isase eka mahattvapUrNa tathya ubhara kara yaha AtA hai ki yadi brahmasUtra meM bauddhoM ke zUnyavAda kI samAlocanA hai, to phira brahmasUtra IsA kI dUsarI zatI se pUrva kA nahIM ho sakatA hai| kyoMki bauddha darzana meM zUnyavAda kA vikAsa dUsarI zatI se hI dekhA jAtA hai| isI prakAra sAMkhyasUtra (5/52) meM bauddhoM ke asat - khyAtivAda arthAt zUnyavAda kA khaNDana kiyA gayA hai| isase sAMkhyasUtra kA racanAkAla bhI zUnyavAda ke pazcAt hI mAnanA hogaa| ina saMketoM se yaha bhI spaSTa ho jAtA hai ki sUtrayuga meM bhAratIya dArzanika bauddhoM ke kSaNikavAda, saMtativAda, paMcaskandhavAda, vijJAnavAda aura zUnyavAda se paricita ho cuke the| sUtra granthoM kI racanA ke pazcAt bhAratIya darzana - prasthAnoM meM tattvamImAMsA evaM pramANazAstra sambandhI samIkSAtmaka granthoM kA racanAkAla prArambha hotA hai| IsA kI cauthI - pA~cavIM zatI se lekara prAyaH bArahavIM - terahavIM zatI taka tattvamImAMsA evaM pramANamImAMsA sambandhI evaM dUsare dArzanika prasthAnoM ke samIkSA rUpa gambhIra granthoM kA praNayana tArkika zailI meM huA / ina granthoM meM anya darzanoM kI samIkSA meM unheM samajhe binA na kevala bAla kI khAla utArI gaI, apitu unakI sthApanAoM ko isa prakAra se prastuta kiyA gayA ki unako khaNDita kiyA jA ske| isa kAla meM do prakAra ke granthoM kI racanA dekhI jAtI hai- yA to ve kisI sUtra granthoM kI TIkA ke rUpa meM likhe gaye yA phira svatantra grantha ke rUpa meM likhe gayeina donoM prakAra ke granthoM meM pratyeka dArzanika prasthAna ne svapakSa ke maNDana aura virodhIpakSa ke khaNDana kA prayAsa kiyaa| isa yuga meM bhAratIya dArzanikoM ne jahA~ eka ora apanI kRtiyoM meM bauddha avadhAraNAoM kI samIkSA kI, vahIM bauddha cintakoM ne anya bhAratIya darzanoM kI samIkSA kii| bauddha dharma-darzana meM aise dArzanika granthoM kI racanA kI paramparA IsA kI prathama dvitIya zatI se lekara lagabhaga gyArahavIM zatAbdI taka nirantara banI rahI hai| isa kAla meM prArambha meM mukhyataH vijJAnavAda aura zUnyavAda ke granthoM kI racanA huii| inameM dArzanika cintana kI jo gambhIratA dekhI jAtI hai, vaha nizcaya hI mahattvapUrNa hai| pazcima meM lagabhaga pandrahavIM zatI se Adhunika kAla taka jina dArzanika prasthAnoM kA vikAsa huA hai una sabhI ke AdhArabhUta tattva mAtra bauddha paramparA kI vibhinna dArzanika nikAyoM meM mila jAte haiN|

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana :5 bauddha dharma-darzana meM tArkika zailI kI dArzanika racanA kA prArambha nAgArjuna se dekhA jAtA hai| nAgArjuna kI dArzanika racanAoM meM mAdhyamikakArikA, yuktiSaSTikA, vigrahavyAvartinI aura baidalyasUtraprakaraNa pramukha haiN| nAgArjuna kI mAdhyamikakArikA mAdhyAmika sampradAya yA zUnyavAda kA pramukha grantha hai| jahA~ mAdhyamikakArikA zUnyavAda ke AdhArabhUta catuSkoTi-vinimukta tattva ke svarUpa kA pratipAdana karatI hai, vahA~ vigrahavyAvartinI mAdhyamika paramparA kI pramANamImAMsA kA AdhArabhUta graMtha hai| jahA~ mAdhyamikakArikA meM nAgArjuna ne sat, asat, ubhaya aura anubhaya- ina cAra koTiyoM se bhinna paramatattva (zUnyatattva) ke svarUpa kA nirUpaNa kiyA hai, vahIM vigrahavyAvartinI meM unhoMne nyAyasUtra ke pramANoM kI gaMbhIra samIkSA kI hai| isa grantha meM nAgArjuna ne nyAya darzana dvArA mAnya cAra pramANoM kA upasthApana kara unakA khaNDana kiyA hai| isase yaha bhI spaSTa ho jAtA hai ki nAgArjuna nyAyasUtra evaM unakI viSayavastu se paricita the, kyoMki unhoMne nyAyasUtra meM pratipAdita pramANoM ko apanI samIkSA kA AdhAra banAyA hai| nyAya darzana meM nAgArjuna ke isa khaNDana kA pratyuttara paravartIkAlIna nyAya dArzanikoM dvArA nyAyasUtroM kI TIkAoM meM diyA gyaa| vizeSa rUpa se udyotakara (chaThI zatI uttarArdha) evaM vAcaspati mizra (9vIM zatI uttarArdha) ne apane graMthoM meM nAgArjuna ke mantavyoM kA khaNDana kiyA hai| nAgArjuna ke pazcAt maitreya ne bauddha vijJAnavAda para apane graMthoM kI racanA kI jinameM bodhisatvacaryA nirdeza, saptadazAbhUmi, abhisamaya-alaGkArikA Adi pramukha haiN| saptadazAbhUmizAstra meM maitreya ne vAda-viSaya, vAdAdhikaraNa, vAdakaraNa Adi ke nirUpaNa ke sAtha-sAtha siddhAnta, hetu, udAharaNa, sAdharmya, vaidharmya, pratyakSa, anumAna evaM Agama aise ATha pramANoM kA ullekha kiyA hai| jJAtavya hai ki maitreya ne gautama dvArA praNIta nyAyasUtra ke upamAna pramANa kA koI ullekha nahIM kiyA hai, phira bhI ve jina ATha pramANoM kA ullekha karate haiM ve nyAya darzana se avatarita pratIta hote haiN| nAgArjuna evaM maitreya ke pazcAt bauddha vijJAnavAda ke pratiSThita AcAryoM meM asaMga aura basubandhu- ina donoM bhAiyoM kA nAma AtA hai| asaMga kI racanAoM meM 'yogAcArabhUmizAstra' eka pramukha graMtha hai| yogAcArabhUmizAstra meM unhoMne pratyakSa, anumAna aura Agama- ye tIna pramANa hI svIkAra kiye haiN| pratijJA, hetu, dRSTAnta sAdharmya evaM vaidharmya ko anumAna kA hI aMga mAnA hai| isa prakAra asaMga apanI

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pramANa-vyavasthA meM kisI sImA taka nyAya darzana se nikaTatA rakhate haiN| yadyapi inakI vyAkhyAoM ko lekara inakA nyAya darzana se spaSTa matabheda bhI dekhA jA sakatA hai| ___asaMga evaM basubandhu (IsA kI pA~cavIM zatAbdI) ke pazcAt bauddha paramparA meM diGnAga kA sthAna AtA hai| diGnAga ke pUrva bauddha nyAyazAstra para AMzika rUpa se gautama ke nyAyasUtra kA prabhAva dekhA jAtA hai, kintu diGnAga ne bauddha nyAya ko eka navIna dizA dii| paravartI kAla meM naiyAyikoM, mImAMsakoM aura jaina AcAryoM ne diGnAga ke mantavyoM ko hI apanI AlocanA kA AdhAra bnaayaa| nyAya darzana meM udyotakara ne, mImAMsA darzana meM kumArilabhaTTa evaM prabhAkara ne aura jaina darzana meM dvAdazAranayacakra ke kartA mallavAdI, AptamImAMsA ke kartA samantabhadra Adi ne diGnAga kA khaNDana kiyA hai| diGnAga kI pramukha racanAoM meM AlambanaparIkSA, trikAlaparIkSA, hetucakra, nyAyamukha, hetumukhapramANasamuccaya evaM usakI vRtti Adi pramukha haiN| jJAtavya hai ki diGnAga ke pramANasamuccaya kA khaNDana karane ke liye udyotakara ne nyAyavArtika evaM kumArali bhaTTa ne zlokavArtika kI racanA kI thii| jaina dArzanika mallavAdI ne bhI dvAdazAranayacakra kI nyAyAgamAnusAriNI TIkA meM pramANasamuccaya kI avadhAraNAoM kA khaNDana kiyaa| isake atirikta jaina graMtha tattvArtharAjavArtika, tattvArthazlokavArtika, sanmatiprakaraNaTIkA Adi meM bhI pramANasamuccaya kI sthApanAoM kI samIkSA upalabdha hotI hai| isa prakAra yaha spaSTa ho jAtA hai ki bauddha dArzanika diGnAga ke kAla se bhAratIya dArzanika cintana meM vizeSa rUpa se pramANa sambandhI vivecanAoM ke khaNDana-maNDana ko paryApta mahattva milaa| kucha aisA bhI huA ki anya paramparA ke logoM ne apane se bhinna paramparA ke granthoM para TIkAe~ bhI likhii| diGnAga kA 'nyAyapraveza' bauddhanyAya kA eka prArambhika graMtha hai, kintu yahA~ yaha vizeSa rUpa se jJAtavya hai ki isa graMtha para jainAcArya haribhadrasUri ne nyAyapraveza-vRtti aura pArzvadevagaNi ne paMjikA likhii| dhyAna dene yogya bAta yaha hai ki nyAyapraveza mUlata: pramANa-vyavasthA ke sandarbha meM kevala bauddha mantavyoM ko prastuta karatA hai| isa para haribhadrasUri kI TIkA vizeSa rUpa se isaliye mahattvapUrNa hai ki unhoMne isa sampUrNa TIkA meM kahIM bhI jaina mantavyoM ko hAvI nahIM hone diyA hai| saMbhavataH aisA udAravAdI dRSTikoNa haribhadra jaise samadarzI AcArya kA hI ho sakatA hai| nyAyapraveza kI vRtti meM haribhadra ne nyAyasUtra va usake bhASyakAra vAtsyAyana vArtikakAra udyotakara, tAtparyaTIkAkAra vAcaspati mizra aura tAtparyaTIkA para

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana :7 parizuddhi likhane vAle kA bhI ullekha kiyA hai| dUsarI ora isa graMtha kI TIkA meM dharmakIrti ke vAdanyAya, nyAyabindu evaM pramANavArtika, zAntarakSita ke tarkasaMgraha aura nAgArjuna ke mAdhyAmikazAstra evaM diGnAga ke pramANasamuccaya kA bhI nirdeza kiyA gayA hai| DaoN0 raMjana kumAra zarmA ne isI prasaMga meM nyAyapravezasUtram kI bhUmikA meM hemacandra kI pramANamImAMsA kA jo nirdeza kiyA hai, vaha bhrAnta hai kyoMki yaha graMtha haribhadra se paravartI hai| ata: isakA nirdeza haribhadra kI nyAyapraveza kI TIkA meM sambhava nahIM hai| diGnAga ke pramANasamuccaya aura nyAyapraveza ke pazcAt bauddhanyAya ke pramukha AcAryoM meM dharmakIrti kA nAma AtA hai| dharmakIrti ne jahA~ eka ora apane graMtha pramANavArtika meM udyotakara, bhartRhari aura kumArila kI upasthApanAoM kA khaNDana kiyA hai vahIM dUsarI ora vAcaspati mizra, jayanta bhaTTa, vyomaziva tathA jaina cintaka akalaMka aura vidyAnanda ne dharmakIrti ke pramANavArtika ke mantavyoM kI samIkSA kI hai| dharmakIrti ke pUrva jahA~ bauddha dArzanikoM kA bauddha darzana kI samIkSA kA AdhAra diGnAga kA pramANasamuccaya rahA thA vahIM paravartIkAla meM dharmakIrti kA pramANavArtika bana gyaa| isase yaha spaSTa ho jAtA hai ki usa yuga meM bauddhetara dArzanika bauddha-graMthoM kA aura bauddha dArzanika bauddhetara dArzanikoM ke graMthoM kA adhyayana karate the| jJAtavya hai ki dharmakIrti ke anya bhI pramukha grantha nyAyabinda, pramANavinizcaya, hetubindu, sambandhaparIkSA, vAdanyAya Adi rahe haiM, jinameM naiyAyikoM, mImAMsakoM evaM jaina upasthApanAoM kI samIkSA milatI hai| dharmakIrti ke pazcAt bauddhanyAya ke kSetra meM dharmottara aura arcaTa ke nAma Ate haiN| jaina graMtha pramANanayatattvAloka ke TIkAkAra ratnaprabhasUri ne 'ratnakarAvatArikA' meM zabdArtha sambandha ke saMdarbha meM naiyAyikoM, mImAMsakoM aura vaiyAkaraNikoM ke matoM kI samIkSA dharmottara ke nAma se kii| isI prakAra ratnaprabhasUri ne arcaTa ke nAma kA bhI nirdeza kiyA hai| arcaTa AcArya haribhadra ke samakAlIna pratIta hote haiN| dharmakIrti ke hetubindu para arcaTa kI TIkA bauddha pramANazAstra ke liye AdhArabhUta mAnI jAtI rahI hai| jJAtavya hai ki prArambha ke bauddha dArzanikoM ne apanI samAlocanA kA viSaya mukhya rUpa se nyAya darzana ko banAyA thA, kintu arcaTa ne hetubindu TIkA meM jaina darzana ke syAdvAda siddhAnta kA paiMtAlIsa padyoM meM khaNDana kiyA hai| isI prakAra arcaTa ne dravya evaM paryAya kI kathaMcit avyatirekatA kA pratipAdana karane vAle samantabhadra kI AptamImAMsA ke zloka kA bhI khaNDana kiyA hai| unhoMne tattvArthasUtra ke 'utpAdavyayadhauvyayuktaM sat' kI samIkSA karate hue sat ko kSaNika siddha kiyaa| bauddha dArzanikoM ke

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krama meM Age zAntarakSita aura kamalazIla ke nAma Ate hai| zAntarakSita kA AThavIM zatI kA tattvasaMgraha bauddhanyAya kI eka mahattvapUrNa kRti hai| zAntarakSita ne apane tattvasaMgraha meM aviddhakarNa zaMkarasvAmI, bhAvIvikta tathA jaina dArzanika sumati aura pAtrasvAmI ke mantavyoM ko upasthApita kara unakA khaNDana kiyA hai| isI prakAra zAntarakSita ke tattvasaMgraha para kamalazIla kI paMjikA meM bhI jaina dArzanika sumati evaM pAtrasvAmI ke matoM kI samIkSA milatI hai| durvekamizra kA bauddha nyAyazAstra ke racayitAoM meM antima nAma AtA hai| hetubinduTIkAloka, dharmottarapradIpa aura nyAyabindu TIkA inakA pramukha graMtha hai| hetubinduTIkAloka meM durvekamizra ne jaina mantavyoM kI samIkSA kI hai| isa prakAra IsA kI tIsarI-cauthI zatAbdI se lekara gyArahavIM zatAbdI taka bhArata meM bauddha darzana evaM nyAya ke aneka graMthoM kI racanA huI, inameM jahA~ bauddha dArzanikoM ne bhI bauddhetara dArzanikoM ke mantavyoM kI samIkSA kI, vahIM bauddhetara dArzanikoM ne ina bauddha AcAryoM dvArA racita graMthoM ko AdhAra banAkara bauddha mantavyoM kI samIkSA kI hai| isa prakAra lagabhaga IsA kI bArahavIM zatAbdI taka bhAratIya dArzanika eka- dUsare kI paramparA kA samyak rUpa se adhyayana karate rahe aura unheM apanI samIkSA kA viSaya banAte rhe| isa kAla ke bauddha evaM bauddhetara darzana graMthoM ke adhyayana se yaha bAta spaSTa ho jAtI hai ki usa kAla taka apane se bhinna paramparA ke graMthoM ke adhyayana evaM samIkSA kI eka jIvanta paramparA thI, jo paravartIkAla meM lupta ho gii| jaina vicArakoM kI dRSTi meM bauddha dharma-darzana jaisA ki hamane pUrva meM nirdeza kiyA hai ki jaina granthoM meM bauddha dharma evaM darzana sambandhI ullekha Agama yuga se hI milane lagate haiN| sarvaprathama isibhAsiyAI (RSibhASita) meM sAriputta, mahAkazyapa aura vajjIputta ke upadezoM kA saMkalana kiyA gayA hai, isameM bauddha santativAda, skandhavAda Adi kA spaSTa ullekha hai| isake atirikta sUtrakRtAMgasUtra meM bauddhoM ke paMcaskandhavAda kI samIkSA bhI hai| isake pazcAt sarvaprathama siddhasena divAkara ke sanmatitarka meM evaM kucha dvAtriMzikAoM meMyathA bArahavIM dvAtriMzikA meM nyAya darzana, terahavIM meM sAMkhya darzana, caudahavIM meM vaizeSika darzana aura pandrahavIM dvAtriMzikA meM bauddha darzana ke kSaNikavAda Adi para cuTIle vyaMgya kase gaye haiM, kintu vahIM saddhisena ne sanmatitarkaprakaraNa meM bauddha kSaNikavAda ko RjusUtranaya ke AdhAra para samIcIna bhI mAnA hai| isake pazcAt mallavAdI ke dvAdazAranayacakra aura usakI siMhasari kI TIkA meM bhI bauddha mantavyoM kI vistRta samIkSA upalabdha hotI hai|

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 9 mallavAdI ke dvAdazAranayacakra meM bauddha mantavyoM kI samIkSA kahA~ aura kisa rUpa meM milatI hai, isakA mUla sandarbho sahita nirdeza DaoN. dharmacanda jaina ne apane grantha 'bauddha-pramANamImAMsA kI jainadRSTi se samIkSA' ke pariziSTa tRtIya, adhyAyakha, pR. 394-396 para kiyA hai| isameM diGnAga kI upasthApanAoM ko AdhAra banAkara hI bauddha darzana kI samIkSA kI gaI hai| lagabhaga IsA kI chaThI zatI meM 'vizeSAvazyakabhASya' ke gaNadharavAda meM bauddhoM ke kSaNikavAda, zUnyavAda Adi kI vistRta samIkSA upalabdha hotI hai| yadyapi siddhasena aura samantabhadra ne anekAMtavAda kI sthApanA ke apane prayatna meM bauddhoM ke sat ke parivartanazIlatA ke siddhAnta aura isake virodhI kUTastha nityatA ke siddhAnta ke madhya samanvaya kA prayatna kara bauddha mantavya kI sApekSika satyatA kA pratipAdana avazya kiyA, phira bhI haribhadra ke pUrva taka prAya: jaina dArzanika bauddha darzana ko ekAnta kSaNikavAdI aura anAtmavAdI mAnakara usakI samIkSA karate rhe| tattvArthavArtika ke lekhaka akalaMka ne bhI bauddhoM ke tattvamImAMsIya aura jJAnamImAMsIya mantavyoM kI samIkSA kI hai| vastutaH bhAratIya darzana ke darzana-vyavasthA yuga aura pramANa-vyavasthA yuga, darzana nikAyoM ke pArasparika khaNDana-maNDana ke kAla hI rahe haiN| jaina dArzanika bhI bauddha mantavyoM kI samIkSA ke sandarbha meM isake apavAda nahIM haiN| haribhadra ke pUrvavartI sabhI jaina darzanikoM ne bhI bauddha-darzana aura usakI pramANa-vyavasthA kI samIkSA kI aura samIkSA kA yaha krama Age bhI calatA rahA, haribhadra ke pazcAt bhI vidyAnanda, sumati, prabhAcandra, vAdidevasUri, mANikyanandI, abhayadevasUri ratnaprabhUsUri, candrasenasUri, hemacandra Adi jaina dArzanikoM ne bauddhoM ke kSaNikavAda, santativAda, pramANalakSaNa, pramANa kI avyavasAyAtmakatA, pramANa kA mAtra sva-prakAzaka honA, zabda aura artha meM sambandha kA abhAva, pratyakSa kI nirvikalpanA, apohavAda, vijJAnavAda, zanyavAda Adi kI jamakara samIkSA kii| ina sabake bIca AcArya haribhadra kA eka aisA vyaktitva ubharA jisane bauddha mantavyoM kI samIkSA karate hue usameM nihita satyatA kA udArahRdaya se svAgata kiyA aura diGnAga ke nyAyapraveza para niSpakSa TIkA likhii| khaNDana-maNDana ke isa yuga meM haribhadra kA dUsarA sabase mahattvapUrNa avadAna hai-darzana-saMgrAhaka granthoM kI racanA kii| zAstravArtAsamuccaya aura SaTdarzanasamuccaya unake isI koTi ke grantha haiN| darzana-saMgrAhaka granthoM meM bauddha darzana yadyapi darzana-saMgrAhaka granthoM meM sarvadarzanasaMgraha ko prathama sthAna diyA jAtA hai aura use Adi zaMkarAcArya kI kRti batAyA jAtA hai, kintu vaha Adi zaMkarAcArya

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10 kI kRti hai, isa sambandha meM aneka vipratipattiyA~ haiN| yahA~ una sabakA ullekha sambhava nahIM hai| merI dRSTi meM darzana saMgrAhaka granthoM kI racanA kA dvAra haribhadra ne hI udghATita kiyA aura SaDdarzanasamuccaya kI racanA kara khaNDana - maNDana ke isa yuga meM eka navIna dRSTi dii| jJAtavya hai ki bhArata ke darzana - saMgrAhaka sabhI granthoM meM hameM bauddha dharmadarzana ke mUlabhUta siddhAntoM kI jAnakArI upalabdha hotI hai| bhAratIya darzanika granthoM meM bauddha dharma-darzana kI sthiti ko samajhane ke lie ina darzana - saMgrAhaka granthoM kI eka mahattvapUrNa bhUmikA rahI hai| jaina darzana kI anekAntadRSTi ke prabhAva ke pariNAmasvarUpa kucha jainAcAryoM ne udAratA kA paricaya to avazya diyA hai, phira bhI unakI sRjanadharmitA usa stara kI nahIM hai, jisa stara kI haribhadra kI hai| unakI kRtiyoM meM do-cAra gAthAoM yA zlokoM meM udAratA ke cAhe saMketa mila jAyeM, kintu aise kitane haiM, jinhoMne samanvayAtmaka aura udAradRSTi ke AdhAra para SaDdarzanasamuccaya, zAstravArtAsamuccaya aura yogadRSTisamuccaya jaisI mahAn kRtiyoM kA praNayana kiyA ho ? anya dArzanika aura dhArmika paramparAoM kA adhyayana mukhyataH do dRSTiyoM se kiyA jAtA hai- eka to una paramparAoM kI AlocanA karane kI dRSTi se aura dUsarA unakA yathArtha paricaya pAne aura unameM nihita satya ko samajhane kI dRSTi se / punaH AlocanA evaM samIkSA kI dRSTi se likhe gae granthoM meM bhI AlocanA ke ziSTa aura aziSTa aise do rUpa milate haiN| sAtha hI jaba granthakartA kA mukhya uddezya AlocanA karanA hotA hai, to vaha anya paramparAoM ke prastutIkaraNa ke sAtha nyAya nahIM karatA hai aura unakI avadhAraNAoM ko bhrAnta rUpa meM prastuta karatA hai| / udAharaNa ke rUpa meM syAdvAda aura zUnyavAda ke AlocakoM ne kabhI bhI unheM samyak rUpa se prastuta karane kA prayatna nahIM kiyA / yadyapi haribhadra ne bhI apanI kucha kRtiyoM meM anya darzanoM evaM dharmoM kI samIkSA kI hai| apane grantha dhUrtAkhyAna meM ve dharma aura darzana ke kSetra meM panapa rahe andhavizvAsoM kA sacoTa khaNDana bhI karate haiM, phira bhI itanA nizcita hai ki ve na to apane virodhI ke vicAroM ko bhrAnta rUpa meM prastuta karate haiM aura na unake sambandha meM aziSTa bhASA kA prayoga hI karate haiN| yadi hama bhAratIya darzana ke samagra itihAsa meM sabhI pramukha darzanoM ke siddhAnta ko eka hI grantha meM pUrI prAmANikatA ke sAtha prastuta karane ke kSetra meM hue prayatnoM

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 11 ko dekhate haiM, to hamArI dRSTi meM haribhadra hI ve prathama vyakti haiM, jinhoMne sabhI pramukha bhAratIya darzanoM kI mAnyatAoM ko niSpakSa rUpa se eka hI grantha meM prastuta kiyA hai| haribhadra ke SaDdarzanasamuccaya kI koTi aura usase prAcIna darzana-saMgrAhaka koI anya grantha hameM prAcIna bhAratIya sAhitya meM upalabdha nahIM hotaa| haribhadra ke pUrva taka jaina, bauddha aura vaidika- tInoM hI paramparAoM ke kisI bhI AcArya ne apane kAla ke sabhI darzanoM kA niSpakSa paricaya dene kI dRSTi se kisI bhI grantha kI racanA nahIM kI thii| unake granthoM meM apane virodhI matoM kA prastutIkaraNa mAtra unake khaNDana kI dRSTi se hI huA hai| jaina paramparA meM bhI haribhadra ke pUrva siddhasena divAkara aura samantabhadra ne anya darzanoM ke vivaraNa to prastuta kiye haiM, kintu unakI dRSTi bhI khaNDanaparaka hI rahI hai| vividha darzanoM kA vivaraNa prastuta karane kI dRSTi se mallavAdI kA nayacakra mahattvapUrNa grantha kahA jA sakatA hai, kintu usakA mukhya uddezya bhI pratyeka darzana kI apUrNatA ko sUcita karate hue anekAntavAda kI sthApanA karanA rahA hai| paM. dalasukhabhAI mAlavaNiyA ke zabdoM meM nayacakra kI kalpanA ke pIche AcArya kA Azaya yaha hai ki koI bhI mata apane Apa meM pUrNa nahIM hai| jisa prakAra usa mata kI sthApanA dalIloM se ho sakatI hai, usI prakAra usakA khaNDana bhii| sthApanA aura utthApana kA yaha cakra calatA rahatA hai| ataeva anekAntavAda meM ye mata yadi apanA ucita sthAna prApta karate haiM tabhI ucita hai, anyathA nhiiN| nayacakra kI mUladRSTi bhI sva-pakSa arthAt anekAntavAda ke maNDana aura para-pakSa ke khaNDana kI hI hai| isa prakAra jaina paramparA meM bhI haribhadra ke pUrva taka niSpakSa bhAva se koI bhI darzana-saMgrAhaka grantha nahIM likhA gyaa| jaisA ki hamane pUrva meM saMketa kiyA hai jainetara paramparAoM ke darzana-saMgrAhaka granthoM meM AcArya zaMkara viracita mAne jAne vAle 'sarvasiddhAntasaMgraha kA ullekha kiyA jA sakatA hai| yadyapi yaha kRti mAdhavAcArya ke 'sarvadarzanasaMgraha' kI apekSA prAcIna hai, phira bhI isake Adya zaMkarAcArya dvArA viracita hone meM sandeha hai| isa grantha meM bhI pUrvadarzana kA uttaradarzana ke dvArA nirAkaraNa karate hue anta meM advaita vedAnta kI sthApanA kI gayI hai| ata: kisI sImA taka isakI zailI ko nayacakra kI zailI ke sAtha jor3A jA sakatA hai, kintu jahA~ nayacakra, antima mata kA bhI prathama mata se khaNDana karavAkara kisI bhI eka darzana ko antima nahIM mAnatA hai, vahA~ 'sarvasiddhAntasaMgraha' vedAnta ko ekamAtra aura antima satya svIkAra karatA hai| ataH yaha eka darzana-saMgrAhaka grantha hokara bhI niSpakSa dRSTi kA pratipAdaka

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12 nahIM mAnA jA sakatA hai| haribhadra ke SaDdarzanasamuccaya kI jo vizeSatA hai, vaha isameM nahIM hai| jainetara paramparAoM meM darzana-saMgrAhaka granthoM meM dUsarA sthAna mAdhavAcArya (I. 1350) ke 'sarvadarzanasaMgraha' kA AtA hai| kintu 'sarvadarzanasaMgraha' kI mUlabhUta dRSTi bhI yahI hai ki vedAnta hI ekamAtra samyagdarzana hai| 'sarvasiddhAntasaMgraha' aura 'sarvadarzanasaMgraha' donoM kI haribhadra ke SaDdarzanasamuccaya se isa artha meM bhinnatA hai ki jahA~ haribhadra binA kisI khaNDana-maNDana ke taTastha bhAva se tatkAlIna vividha darzanoM ko prastuta karate haiM, vahA~ vaidika paramparA ke ina donoM granthoM kI mUlabhUta zailI khaNDanaparaka hI hai| ataH ina donoM granthoM meM anya dArzanika matoM ke prastutIkaraNa meM vaha niSpakSatA aura udAratA parilakSita nahIM hotI, jo haribhadra ke SaDdarzanasamuccaya meM hai| isake pazcAt vaidika paramparA ke darzana-saMgrAhaka granthoM meM madhusUdana sarasvatI ke 'prasthAna-bheda' kA krama AtA hai| madhusUdana sarasvatI ne darzanoM kA vargIkaraNa Astika aura nAstika ke rUpa meM kiyA hai| nAstika-avaidika darzanoM meM ve cha: prasthAnoM kA ullekha karate haiN| isameM bauddha darzana ke cAra sampradAya tathA cArvAka aura jainoM kA samAveza huA hai| Astika-vaidika darzanoM meM nyAya, vaizeSika, sAMkhya, yoga, pUrvamImAMsA aura uttaramImAMsA kA samAveza huA hai| inhoMne pAzupata darzana evaM vaiSNava darzana kA bhI ullekha kiyA hai| paM. dalasukhabhAI mAlavaNiyA ke anusAra prasthAna-bheda ke lekhaka kI eka vizeSatA avazya hai, jo use pUrva ullekhita vaidika paramparA ke anya darzana-saMgrAhaka granthoM se alaga karatI hai vaha yaha ki isa grantha meM vaidika darzanoM ke pArasparika virodha kA samAdhAna yaha kahakara kiyA gayA hai ki ina prasthAnoM ke prastotA sabhI muni bhrAnta to nahIM ho sakate, kyoMki ve sarvajJa the| cU~ki bAhya viSayoM meM lage hue manuSyoM kA parama puruSArtha me praviSTa honA kaThina hotA hai, ataeva nAstikoM kA nirAkaraNa karane ke lie ina muniyoM ne darzana prasthAnoM ke bheda kiye haiN| isa prakAra prasthAna-bheda meM yatkiMcit udAratA kA paricaya prApta hotA hai, kintu yaha udAratA kevala vaidika paramparA ke Astika darzanoM ke sandarbha meM hI hai, nAstikoM kA nirAkaraNa karanA to prasthAna-bheda evaM sarvadarzanakaumudIkAra ko iSTa hI hai| isa prakAra darzana-saMgrAhaka granthoM meM haribhadra kI jo niSpakSatA aura udAradRSTi hai vaha hameM anya paramparAoM meM racita darzana-saMgrAhaka granthoM meM nahIM milatI hai| yadyapi vartamAna meM bhAratIya dArzanika paramparAoM kA vivaraNa prastuta karanevAle aneka grantha likhe jA rahe haiM, kintu unameM bhI kucha lekhakoM kA uddezya to kahIM

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 13 na kahIM apane iSTa darzana ko hI antima satya ke rUpa meM prastuta karanA pratIta hotA hai| haribhadra ke pazcAt jaina paramparA meM likhe gae darzana-saMgrAhaka granthoM meM AjJAtakartRka 'sarvasiddhAntapravezaka' kA sthAna AtA hai, kintu itanA nizcita hai ki yaha grantha kisI jaina AcArya dvArA praNIta hai, kyoMki isake maMgalAcaraNa meM 'sarvabhAva praNetAraM praNipatya jinezvara' aisA ullekha hai| paM. sukhalAla saMghavI ke anusAra prastuta grantha kI pratipAdana zailI haribhadra ke SaDdarzanasamuccaya kA hI anusaraNa karatI hai| antara mAtra yaha hai ki jahA~ haribhadra kA grantha padya meM hai vahA~ sarvAsiddhAntapravezaka gadya meM hai| sAtha hI yaha grantha haribhadra ke SaDdarzanasamuccaya kI apekSA kucha vistRta bhI hai| isameM bauddha darzana para bhI eka adhyAya hai| jaina paramparA ke darzana-saMgrAhaka granthoM meM dUsarA sthAna jIvadevasUri ke ziSya AcArya jinadattasUri (vi.saM. 1265) ke 'vivekavilAsa' kA AtA hai| isa grantha ke aSTam ullAsa meM SaDdarzanavicAra nAmaka prakaraNa hai, jisameM jaina, mImAMsA, bauddha, sAMkhya, zaiva aura nAstika- ina cha: darzanoM kA saMkSepa meM varNana kiyA gayA hai| yaha grantha bhI haribhadra ke SaDdarzanasamuccaya ke samAna kevala paricayAtmaka aura niSpakSa vivaraNa prastuta karatA hai aura AkAra meM mAtra 66 zloka parimANa hai| __ jaina paramparA meM darzana-saMgrAhaka granthoM meM tIsarA krama rAjazekhara (vikrama saM. 1405) ke 'SaDdarzanasamuccaya' kA AtA hai| isa grantha meM jaina, sAMkhya, jaiminIya, yoga, vaizeSika aura saugata (bauddha) ina cha: darzanoM kA ullekha kiyA gayA hai aura anta meM nAstika ke rUpa meM cArvAka darzana kA paricaya diyA gayA hai| haribhadra ke samAna hI isa grantha meM bhI ina sabhI ko Astika kahA gayA hai| haribhadra ke SaDdarzanasamuccaya aura rAjazekhara ke SaDdarzanasamuccaya meM eka mukhya antara isa bAta ko lekara hai ki darzanoM ke prastutIkaraNa meM jahA~ haribhadra jainadarzana ko cauthA sthAna dete haiM vahA~ rAjazekhara jaina darzana ko prathama sthAna dete haiN| paM. sukhalAla saMghavI ke anusAra sambhavataH isakA kAraNa yaha ho sakatA hai ki rAjazekhara apane samakAlIna dArzanikoM ke abhinivezayukta prabhAva se apane ko dUra nahIM rakha sake hoN| ___paM. dalasukhabhAI mAlavaNiyA kI sUcanA ke anusAra rAjazekhara ke kAla kA hI eka anya darzana-saMgrAhaka grantha AcArya merutuMgakRta 'SaDdarzananirNaya' hai| isa grantha meM merutuMga ne jaina, bauddha, mImAMsA, sAMkhya, nyAya aura vaizeSika- ina

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chaH darzanoM kI mImAMsA kI hai, kintu isa kRti meM haribhadra jaisI udAratA nahIM hai| yaha mukhyatayA jainamata kI sthApanA aura anya matoM ke khaNDana ke liye likhA gayA hai| isakI ekamAtra vizeSatA yaha hai ki isameM mahAbhArata, smRti, purANa Adi ke AdhAra para jainamata kA samarthana kiyA gayA hai| paM. dalasukhabhAI mAlavaNiyA ne 'SaDdarzanasamuccaya' kI prastAvanA meM isa bAta kA bhI ullekha kiyA hai ki somatilakasUrikRta 'SaDdarzanasamuccaya kI vRtti ke anta meM ajJAtakRta eka kRti mudrita hai| isameM bhI jaina, nyAya, bauddha, vaizeSika, jaiminIya, sAMkhya aura cArvAka-aise sAta darzanoM kA saMkSepa meM paricaya diyA gayA hai, kintu anta meM anya darzanoM ko durnaya kI koTi meM rakhakara jaina darzana ko ucca zreNI meM rakhA gayA hai| isa prakAra isakA lekhaka bhI apane ko sAmpradAyika abhiniveza se dUra nahIM rakha skaa| phira bhI itanA nizcita hai ki haribhadra Adi jaina dArzanikoM ne apane darzanasaMgrAhaka meM adhika udAratA kA paricaya diyA hai aura ina sabhI meM bauddha darzana kA prastutIkaraNa apekSAkRta adhika prAmANikatA se huA hai| ___ isa prakAra hama dekhate haiM ki darzana-saMgrAhaka granthoM kI racanA meM bhAratIya itihAsa meM haribhadra Adi jaina dArzanikoM ne niSpakSa bhAva se aura pUrI prAmANikatA ke sAtha apane granthoM meM anya darzanoM kA vivaraNa diyA hai| isa kSetra meM ve abhI taka advitIya hai| darzana saMgrAhaka granthoM kI yaha paramparA Adhunika yuga meM bhI dekhI jAtI hai| bhAratIya darzana para likhe gaye samakAlIna lekhakoM- surendra nAtha dAsaguptA, DaoN0 rAdhAkRSNana, pro0 jadunAtha sinhA, pro0 candradhara zarmA, DaoN0 umeza mizra, paM0 baladeva upAdhyAya Adi ke granthoM meM bauddha darzana aura usakI vibhinna nikAyoM kA ullekha upalabdha hotA hai, yadyapi pro. rAdhAkRSNan ne bauddha darzana kI samIkSA bhI kI hai, kintu adhikAMza lekhakoM kA prayatna yathAvat prastutIkaraNa kA rahA hai| samIkSA meM bhI ziSTa bhASA kA prayoga darzana ke kSetra meM apanI dArzanika avadhAraNAoM kI puSTi tathA virodhI avadhAraNAoM ke khaNDana ke prayatna atyanta prAcInakAla se hote rahe haiN| pratyeka darzana apane mantavyoM kI puSTi ke lie anya dArzanika matoM kI samAlocanA karatA hai| sva-pakSa kA maNDana tathA para-pakSa kA khaNDana-yaha dArzanikoM kI sAmAnya pravRtti rahI hai| haribhadra bhI isake apavAda nahIM haiN| phira bhI unakI yaha vizeSatA

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 15 hai ki anya dArzanika matoM kI samIkSA meM ve sadaiva hI ziSTa bhASA kA prayoga karate haiM tathA virodhI darzanoM ke pravartakoM ke lie bhI bahumAna pradarzita karate haiN| isake kucha udAharaNa hameM unake grantha 'zAstravArtAsamuccaya' meM dekhane ko mila jAte haiN| apane grantha 'zAstravArtAsamuccaya' ke prArambha meM hI grantha-racanA kA uddezya spaSTa karate hue ve likhate haiM yaM zrutvA sarvazAstreSu praaystttvvinishcyH| jAyate dveSazamanaH svargasiddhisukhAvaha / / arthAt isakA adhyayana karane se anya darzanoM ke prati dveSa-buddhi samApta hokara tattva kA bodha ho jAtA hai| isa grantha meM ve kapila ko divya-puruSa evaM mahAmuni ke rUpa meM sUcita karate haiM- kapilodivyo hi sa mahAmuniH (zAstravArtAsamuccaya, 237) / isI prakAra ve buddha ko bhI arhat, mahAmuni, suvedyavat (vahI, 465-466) kahate haiN| yahA~ hama dekhate haiM ki jahA~ eka ora anya dArzanika apane virodhI dArzanikoM kA khulakara parihAsa karate haiM- nyAya darzana ke praNetA maharSi gautama ko gAya kA bachaDA yA baila aura maharSi kaNAda ko ullU kahate haiM, vahIM dUsarI ora haribhadra apane virodhiyoM ke lie mahAmuni aura arhat jaise sammAnasUcaka vizeSaNoM kA prayoga karate haiN| 'zAstravArtAsamuccaya' meM yadyapi anya dArzanika avadhAraNAoM kI spaSTa samAlocanA hai, kintu isa sampUrNa grantha meM aisA koI bhI udAharaNa nahIM milatA jahA~ haribhadra ne ziSTatA kI maryAdA kA ullaMghana kiyA ho| isa prakAra haribhadra ne bauddha Adi anya paramparAoM ke prati jisa ziSTatA aura AdarabhAva kA paricaya diyA hai, vaha hameM jaina aura jainetara kisI bhI paramparA ke anya granthoM meM upalabdha nahIM hotaa| haribhadra ne anya darzanoM ke adhyayana ke pazcAt unameM nihita sAratattva yA satya ko samajhane kA jo prayAsa kiyA hai, vaha bhI atyanta hI mahattvapUrNa hai aura unake udAracetA vyaktitva ko ujAgara karatA hai| 'zAstravArtAsamuccaya' meM haribhadra ne bauddhoM ke kSaNikavAda, vijJAnavAda aura zUnyavAda kI samIkSA to kI hai, kintu ve ina dhAraNAoM meM nihita satya ko bhI dekhane kA prayatna karate haiM aura kahate haiM ki mahAmuni aura arhat buddha uddezyahIna hokara kisI siddhAnta kA upadeza nahIM krte| unhoMne kSaNikavAda kA upadeza padArtha ke prati hamArI Asakti ke nivAraNa ke liye hI kiyA hai, kyoMki jaba vastu

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kA anitya aura vinAzazIla svarUpa samajha meM A jAtA hai to usake prati Asakti gaharI nahIM hotii| isI prakAra vijJAnavAda kA upadeza bhI bAhya padArthoM ke prati tRSNA ko samApta karane ke lie hI hai| yadi saba kucha citta ke vikalpa haiM aura bAhya rUpa satya nahIM haiM to unake prati tRSNA utpanna hI nahIM hogii| isI prakAra kucha sAdhakoM kI manobhUmikA ko dhyAna meM rakhakara saMsAra kI nissAratA kA bodha karAne ke lie zUnyavAda kA upadeza diyA hai| isa prakAra haribhadra kI dRSTi meM bauddha darzana ke kSaNikavAda, vijJAnavAda aura zUnyavAda-ina tInoM siddhAntoM kA mUla uddezya yahI hai ki vyakti kI jagat ke prati utpanna hone vAlI tRSNA kA prahANa ho| yadyapi diGnAga ke pUrva taka bauddha dArzanikoM ne jaina darzana ke prati upekSA bhAva rakhA thA, kintu paravartIkAla meM jaina darzana bhI unakI samIkSA kA viSaya banA hai| bhAratIya dArzanikoM meM apane se itara paramparAoM ke gambhIra adhyayana kI pravRtti prArambha meM hameM dRSTigata nahIM hotI hai| bAdarAyaNa, jaimini Adi diggaja vidvAna bhI jaba bauddha Adi anya darzanoM kI samalocanA karate haiM to aisA lagatA hai ki ve dUsare darzanoM ko apane satahI jJAna ke AdhAra para bhrAntarUpa meM prastuta karake unakA khaNDana kara rahe haiN| yaha satya hai ki anaikAntika evaM samanvayAtmaka dRSTi ke kAraNa anya darzanoM ke gambhIra adhyayana kI paramparA kA vikAsa sarvaprathama jaina dArzanikoM ne hI kiyA hai| aisA lagatA hai ki haribhadra Adi jainAcAryoM ne samAlocya bauddha Adi pratyeka darzana kA ImAnadArIpUrvaka gambhIra adhyayana kiyA thA, kyoMki isake binA ve na to una darzanoM meM nihita satyoM ko samajhA sakate the, na unakI svastha samIkSA hI kara sakate the aura na hI unakA jaina mantavyoM ke sAtha samanvaya kara sakate the| haribhadra anya darzanoM ke adhyayana taka hI sImita nahIM rahe, apitu unhoMne unake kucha mahattvapUrNa granthoM para taTastha bhAva se TIkAe~ bhI likhiiN| diGnAga ke bauddha grantha 'nyAyapraveza' para unakI TIkA mahattvapUrNa mAnI jAtI hai| pataMjali ke 'yogasUtra' kA unakA adhyayana bhI kAphI gambhIra hai, kyoMki unhoMne usI ke AdhAra para navIna dRSTikoNa se 'yogadRSTisamuccaya', 'yogabindu', 'yogaviMzikA' Adi granthoM kI racanA kI thii| isa prakAra haribhadra jaina aura jainetara paramparAoM ke eka ImAnadAra adhyetA evaM vyAkhyAkAra bhI haiN| jisa prakAra prazastapAda ne darzana granthoM kI TIkA likhate samaya tad-tad darzanoM ke mantavyoM kA anusaraNa karate hue taTastha bhAva rakhA, usI prakAra haribhadra ne bhI bauddha Adi itara paramparAoM kA vivecana karate samaya taTastha bhAva rakhA hai|

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana AcArya haribhadra kI dArzanika kRtiyoM meM SaDdarzanasamuccaya eka pramukha kRti hai| isa grantha meM AcArya haribhadra ne bauddha, nyAya, sAMkhya, jaina, vaizeSika tathA jaiminI (mImAMsaka) ina cha: darzanoM kA ullekha kiyA hai| jJAtavya hai ki SaDdarzanasamuccaya ke SaDdarzanoM meM bauddha darzana ko prathama sthAna diyA gayA hai| bauddhoM ke ArAdhya sugata kA ullekha karate hue cAra AryasatyoM kI bAta kahI gaI hai| cAra AryasatyoM ke sAtha-sAtha isameM paMcaskandhoM kA ullekha hai aura usake pazcAt saMskAroM kI kSaNikatA ko batalAte hue yaha kahA gayA hai ki vAsanA kA nirodha honA hI mukti hai, sAtha hI isameM bAraha dharma AyatanoM aura do pramANoM- pratyakSa aura anumAna kA bhI ullekha huA hai| SaDdarzanasamuccaya meM bauddha dharma ke mUlabhUta siddhAntoM kA niSpakSa dRSTi se pratipAdana huA hai, sAtha hI TIkAkAra guNaratna ne inakI jaina dRSTi se samIkSA bhI prastuta kI hai| : 17 haribhadra kA dUsarA grantha zAstravArtAsamuccaya hai| jahA~ SaDdarzanasamuccaya meM vibhinna darzanoM ke mantavyoM kA niSpakSa dRSTi se pratipAdana hai vahA~ zAstravArtAsamuccaya meM samAdara bhAvapUrvaka samIkSA evaM samanvayAtmaka niSkarSa prastuta kiye gae haiN| isa grantha ke caturtha aura chaThaveM stabaka meM kSaNikavAda kI samIkSA hai| vahA~ pA~caveM stabaka meM vijJAnavAda aura chaThaveM stabaka meM zUnyavAda kI samIkSA kI gaI hai| isake atirikta dasaveM stabaka meM sarvajJatA pratiSedhavAda tathA gyArahaveM stabaka zabdArtha pratiSedhavAda meM bhI bauddha mantavyoM kI samIkSA kI gaI hai| samIkSA ke sAtha buddha ke prati samAdarabhAva vyakta karate hue buddha ne ina siddhAntoM kA pratipAdana tRSNA ke prahANa ke lie kiyA, aisA ullekha kiyA hai| isake atirikta anekAntajayapatAkA ke pA~caveM Adi adhikAroM meM bauddha ke yogAcAra darzana kI samIkSA upalabdha hotI hai / anekAntavAda praveza meM bhI anekAntajayapatAkA ke samAna hI anekAntavAda ko sarala DhaMga se sthApita karane kA prayatna kiyA gayA hai| isa grantha meM bhI bauddha granthoM ke ullekha evaM samIkSAe~ upalabdha hotI haiN| isI krama meM haribhadra ke yogadRSTisamuccaya meM bhI bauddhoM ke kSaNikavAda kI samIkSA upalabdha hotI hai| saMkSepa meM haribhadra ne bauddha darzana ke kSaNikavAda, vijJAnavAda, zUnyavAda ko hI mukhya rUpa se apanI samAlocanA kA viSaya banAyA hai| kintu haribhadra ke anusAra kSaNikavAda, vijJAnavAda, zUnyavAda mUlataH bAhyArthoM ke prati rahI huI vyakti kI tRSNA ke uccheda ke lie haiN|

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bauddha darzana kI tattvamImAMsA kI anya paramparAoM se samAnatA aura antara bhAratIya cintana meM bauddha darzana kI tattvamImAMsA evaM pramANamImAMsA kI kyA sthiti hai ise nimna binduoM se samajhA jA sakatA hai1. sat ke svarUpa ke sambandha meM jahA~ advaita vedAnta use apariNAmI yA avikArI mAnatA hai vahA~ bauddha darzana use satat parivartanazIla mAnatA hai, jaina dArzanika use 'utpAda-vyaya-dhrauvyAtmaka sat' kahakara donoM meM samanvaya karate haiN| yahA~ mImAMsaka bhI jainoM ke dRSTikoNa ke samarthaka pratIta hote haiM, kintu sAMkhya apanI prakRti aura puruSa kI avadhAraNA meM puruSa ko kUTastha, nitya aura prakRti ko pariNAmI mAnate haiN| 2. bauddha dArzanika jahA~ sat ko kSaNika kahatA hai, vahA~ vedAnta use zAzvata kahatA hai| jaina darzana bauddhoM ke kSaNikavAda kI samIkSA to karate haiM, kintu ve usameM paryAyoM kI dRSTi se anityatA ko bhI svIkAra karate haiN| unakI dRSTi meM dravya nitya hai, kintu usakI paryAye anitya haiN| 3. bauddha ke zUnyavAda meM tattva ko sata, asat, ubhaya aura anubhaya-ina cAroM vikalpoM se bhinna zUnya kahA gayA hai, jabaki jainoM ne use sata, asata, ubhaya aura anubhaya cAroM vikalpoM se yukta mAnA hai| sattA kI anirvacanIyatA ko lekara prAyaH zUnyavAda aura advaitavAda meM samAnatA parilakSita hotI hai, phira bhI jahA~ bauddhoM kI anirvacanIyatA nakArAtmaka hai, vahA~ vedAnta kI anirvacanIyatA sakArAtmaka hai| jainoM ne paramasattA kI isa anirvacanIyatA ko bhI sApekSa mAnA hai, ve use kathaMcit avaktavya aura kathaMcit vaktavya mAnate haiN| jainoM kI avaktavyatA bhASAgata samasyA hai. jabaki bauddhoM aura vedAntiyoM kI anirvacanIyatA svarUpAtmaka hai, kintu jahA~ bauddha use ni:svabhAva mAnatA hai, vahA~ vedAnta anirvacaniyatA ko sattA kA svarUpa lakSaNa mAnatA hai| 4. jahA~ bauddha vijJAnavAda meM kSaNakSayI citta (vijJAna) ko hI paramatattva mAnA gayA hai, vahA~ jaina darzana meM AtmA ko mahattva dete hue bhI jar3a aura cetana donoM kI svataMtra sattA mAnI gaI hai, sAMkhyoM ne bhI puruSa evaM prakRti ke rUpa meM isa dvaitavAda ko svIkArA hai| nyAya, vaizeSika aura mImAMsaka bahutattvavAdI haiM kintu ve bhI cit aura acit donoM kA svataMtra astitva

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 19 mAnate haiN| jaina cetana (jIva) aura jar3a (ajIva) donoM ke sambandha meM bahutattvavAdI haiM, yadyapi ve AkAza, dharma aura adharma ko eka-eka svataMtra tattva hI mAnate haiN| sAMkhya puruSa kI anekatA aura prakRti kA ekatva mAnatA hai| jabaki vijJAnavAdI aura zUnyavAdI bauddha tathA zAMkara vedAnta advaitavAdI haiN| bauddha vijJAnavAda jahA~ bAhyArtha kA niSedha karatA hai, vahA~ jaina darzana, naiyAyika evaM mImAMsaka ke samAna bAhyArtha kI sattA ko svIkAra karatA hai| jJAtavya hai ki bauddhoM meM bhI sarvAstivAdI-sautrAntika evaM vaibhASika bAhyArtha kI sattA ko svIkAra karate haiM, phira bhI sautrAntika use pratyakSa kA viSaya na mAnakara anumeya hI mAnate haiN| 6. vastu kI bahuAyAmitA ko AdhAra banAkara jainoM ne anekAMtavAda kI sthApanA kii| mImAMsakoM ne bhI isakA samarthana kiyA, kintu bauddha niSedhamukhI hone se anekAMta kI apekSA zUnyavAda kI dizA meM agrasara ho gaye, phira __ bhI zUnyavAda aura anekAMtavAda donoM hI ekAnta kA virodha to samAna rUpa se karate haiN| antara yaha hai ki bauddha ekAntavAda kA khaNDana jahA~ niSedhamukha se karate haiM, vahA~ jaina pratipakSa meM niSedhamukha se aura svapakSa meM vidhimukha se karate haiN| 7. zabda aura artha ke madhya sambandha ko lekara jahA~ mImAMsaka tAdAtmya sambandha mAnate haiM, nyAya-vaizeSika tadutpatti sambandha mAnate haiM aura jaina vAcya-vAcaka sambandha mAnate haiM, vahIM bauddha zabda aura artha meM kisI bhI prakAra kA sambandha nahIM mAnate haiN| ve apohavAda ke mAdhyama se zabda dvArA arthabodha ko ghaTita karate haiM, kintu zabda ko mAtra apohaparaka yA niSedhaparaka mAnane se usakI vAcyatA sAmarthya apUrNa rahatI hai| vastutaH zabda kA vidhiparaka arthAt 'aisA haiM aura niSedhaparaka 'aisA nahIM hai', yaha ubhaya rUpa grahaNa karane para hI pUrNa arthabodha sambhava hotA hai| 8. jahA~ taka vibhajyavAdI dRSTikoNa kA prazna hai bauddha aura jaina donoM hI vibhajyavAdI haiM donoM hI aikAMtika pratisthApanAoM ke virodhI haiM aura vizleSaNapUrvaka uttara dene kI bAta karate haiN| 9. jainoM ne apanI anaikAMtika dRSTi ke kAraNa bauddhoM kI aneka avadhAraNAoM kA unakI virodhI avadhAraNAoM ke sAtha samanvaya kiyA hai|

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20 bauddha aura jaina pramANamImAMsA meM samAnatAe~ aura asamAnatAe~ jaina evaM bauddha pramANamImAMsA ke tulanAtmaka vivecana kI dRSTi se DaoN0 dharmacandajI jaina ne apane zodha-prabandha 'bauddha pramANamImAMsA kI jaina dRSTi se samIkSA' meM vistAra se carcA kI hai| yahA~ hama usI AdhAra para yaha tulanAtmaka vivecana kara rahe haiM 1. jaina aura bauddha darzana donoM hI do pramANa mAnate haiM, kintu jahA~ jaina darzana pramANa ke isa dvividha vargIkaraNa meM pratyakSa aura parokSa aise do pramANoM kA ullekha karatA hai, vahA~ bauddha darzana pratyakSa aura anumAna aise do pramANa svIkAra karatA hai| isa prakAra pramANa ke dvividhavargIkaraNa ke sambandha meM ekamata hote hue bhI unake nAma aura svarUpa ko lekara donoM meM matabheda hai| donoM darzanoM meM pratyakSa pramANa to samAna rUpa se svIkAra haiM, kintu dUsare pramANa ke rUpa meM jahA~ bauddha anumAna kA ullekha karate haiM, vahA~ jaina parokSa pramANa kA ullekha karate haiM aura parokSa pramANa ke pA~ca bhedoM meM eka bheda anumAna pramANa mAnate haiM / pratyakSa ke atirikta parokSa pramANa meM ve smRti, pratyabhijJA, tarka, anumAna aura Agama ko bhI pramANa mAnate haiN| jahA~ taka anya darzanoM kA prazna hai vaizeSika do, sAMkhya tIna, cAra, mImAMsA (prabhAkara) pA~ca, vedAMta evaM bhATTa mImAMsaka chaH pramANa mAnate haiN| nyAya 2. bauddha darzana meM svalakSaNa aura sAmAnyalakSaNa nAmaka do prameyoM ke lie do alaga-alaga pramANoM kI vyavasthA kI gaI hai, kyoMki unake anusAra svalakSaNa kA nirNaya nirvikalpaka pratyakSa pramANa se hotA hai, kintu jaina darzana vastutattva ko sAmAnya vizeSAtmaka mAnakara yaha mAnatA hai ki jisa prameya ko kisI eka pramANa se jAnA jAtA hai use anya anya pramANoM se bhI jAnA jA sakatA hai, arthAt sabhI prameya sabhI pramANoM ke viSaya ho sakate haiM, jaise agni ko pratyakSa aura anumAna donoM pramANoM se jAnA jA sakatA hai| isa AdhAra para vidvAnoM ne bauddha darzana ko pramANavyavasthAvAdI aura jaina darzana ko pramANasaMplavavAdI kahA hai| 3. pramANalakSaNa ke sambandha meM bhI donoM meM kucha samAnatAe~ aura kucha matabheda haiN| pramANa kI avisaMvAdakatA donoM ko mAnya hai, kintu avisaMvAdakatA ke tAtparya ko lekara donoM meM matabheda hai| jahA~ jaina darzana avisaMvAdakatA

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 21 kA artha jJAna meM Atmagata saMgati tathA jJAna aura usake viSaya (artha) meM vastugata saMgati va usakA anya pramANoM se abAdhita honA mAnatA hai, vahIM bauddha darzana avisaMvAdakatA kA sambandha arthakriyA se jor3atA hai| bauddha darzana meM avisaMvAdakatA kA artha hai arthakriyAsthiti, avaMcakatA aura arthaprApakatA / isa prakAra donoM darzanoM meM avisaMvAditA kA abhiprAya bhinnabhinna hai| dUsare bauddha darzana meM avisaMvAditA ko sAMvyavahArika stara para mAnA gayA hai jabaki jaina darzana kA kahanA hai ki avisaMvAditA pAramArthika stara para honA caahie| bauddhoM ke pramANa ke dUsare lakSaNa anadhigata artha kA grAhaka honA, akalaMka Adi kucha jaina dArzanikoM ko to mAnya hai, kintu vidyAnanda Adi kucha jaina dArzanika ise pramANa kA Avazyaka lakSaNa nahIM mAnate haiN| mImAMsaka apUrva ko pramANa kA Avazyaka lakSaNa mAnate haiN| 4. jaina aura bauddha donoM darzana isa sambandha meM ekamata haiM ki pramANa jJAnAtmaka hai| ve jJAna ke karaNa yA hetu (sAdhana) ko pramANa nahIM mAnate haiM, phira bhI jahA~ jaina dArzanika pramANa ko vyavasAyAtmaka mAnate haiM vahA~ bauddha dArzanika kama se kama pratyakSa pramANa ko to nirvikalpaka mAnakara vyavasAyAtmaka nahIM mAnate haiN| 5. bauddha darzana meM jahA~ pratyakSa pramANa ko nirvikalpaka aura anumAna pramANa ko savikalpaka mAnA gayA hai vahA~ jaina darzana donoM hI pramANoM ko savikalpa mAnatA hai, kyoMki unake anusAra pramANa vyavasAyAtmaka yA nizcayAtmaka hI hotA hai| unakA kahanA hai ki pramANa jJAna hai aura jJAna sadaiva sAmAnyavizeSaNAtmaka aura savikalpaka hI hotA hai| jJAtavya hai ki jaina paramparA meM darzana aura jJAna meM bheda kiyA gayA hai| yahA~ darzana ko sAmAnya evaM nirvikalpaka aura jJAna ko vizeSa aura savikalpaka kahA gayA hai| bauddhoM kA nirvikalpaka pratyakSa vastutaH jainoM kA 'darzana' hai| 6. jaina darzana meM siddhasena divAkara ne pratyakSa aura anumAna donoM pramANoM ko hI abhrAnta mAnA hai, jabaki bauddha darzana meM pratyakSa ko abhrAnta tathA anumAna ko bhrAnta kahA gayA hai| isa prakAra pratyakSa kI abhrAntatA to donoM ko svIkArya hai, kintu anumAna kI abhrAntatA ke sambandha meM donoM meM vaimatya ( matabheda) hai| jaina dArzanikoM kA kahanA hai ki jo bhrAnta ho, use pramANa kaise mAnA jA sakatA hai|

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7. bauddha darzana nirvikalpaka jJAna ko abhrAnta kahakara use pramANa ke rUpa meM svIkAra karatA hai, jabaki jainadarzana nirvikalpaka jJAna ko, jise vaha apanI pAribhASika zailI meM 'darzana' kahatA hai, pramANa kI koTi meM svIkAra nahIM karatA hai| jainoM ke yahA~ pramANa vyavasAyAtmaka hone se savikalpaka hI hotA hai, nirvikalpaka darzana aura bauddhoM kA nirvikalpaka pratyakSa pramANa nahIM ho sakatA hai| ratnaprabha kI ratnAkarAvatArikA meM isakA vistAra se khaNDana kiyA gayA hai| 8. pramANa kI paribhASA ko lekara bhI donoM meM kathaMcit matabheda dekhA jAtA hai| bauddha darzana meM pramANa ko sva kA prakAzaka mAnA gayA hai, para kA prakAzaka nhiiN| kyoMki unake yahA~ yogAcAra darzana meM artha arthAt pramANa kA viSaya (prameya) bhI vasturUpa na hokara jJAna rUpa hI hai| jabaki jaina darzana meM pramANa ko sva-para arthAt apanA aura apane artha kA prakAzaka mAnA gayA hai (svaparavyavasAyAtmakaM jJAnaM prmaannm)| jainoM ke anusAra pramANa svayaM apane ko aura apane viSaya, donoM ko hI jAnatA hai| jaina aura bauddha donoM hI darzana 'pratyakSa ko kalpanAjanya to nahIM mAnate haiM, kintu jainoM ke anusAra kalpanA rahita hone kA tAtparya hai vastusat arthAt vastugatasattA (Objective Reality) honA, jabaki bauddha darzana meM kalpanA rahita hone kA artha anubhUta sat yA AtmagatasattA (Subjective Reality) hai| bauddha dArzanika anumAna ke do bheda karate haiM- svArtha aura praarth| jaina dArzanika bhI anumAna ke ina donoM bhedoM ko svIkAra karate haiM, kiMtu jaina dArzanika siddhasena 'nyAyAvatAra' meM pratyakSa ke bhI svArtha aura parArtha aise do bheda karate haiN| siddhasena divAkara ke atirikta kucha anya jaina AcAryoM jaise zAMtisUri evaM vAdidevasUri ne bhI ina bhedoM kA ullekha kiyA hai| 10. pratyakSa pramANa ke svarUpa evaM bhedoM ko lekara bhI donoM meM matabheda dekhA jA sakatA hai| prathama to jaisA ki pUrva meM ullekha kiyA gayA hai jahA~ bauddha dArzanika pratyakSa ko kalpanA se rahita aura nirvikalpaka mAnate haiM vahA~ jaina dArzanika use savikalpaka kahate haiN| punaH bauddha dArzanika jainoM ke samAna pratyakSa ke sAMvyavahArika aura pAramArthika aise do bheda nahIM karate haiN| unake yahA~ pratyakSa ke cAra bheda haiM- 1. svasaMvedanA pratyakSa 2. indriya

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bhAratIya dArzanika granthoM meM pratipAdita bauddha dharma evaM darzana : 23 pratyakSa 3. mAnasa pratyakSa aura 4. yogaja prtykss| jahA~ jaina iMdriya pratyakSa aura mAnasa pratyakSa ko sAMvyavahArika pratyakSa kahate haiM, vahA~ bauddha pratyakSa meM aisA koI vibhAjana nahIM krte| punaH jahA~ jaina darzana meM iMdriya aura mAnasa pratyakSa ke avagraha, IhA, avAya aura dhAraNA- aise cAra bheda kie gae haiM vahA~ bauddha darzana meM aisA koI ullekha nahIM hai| bauddha darzana meM atIndriya pratyakSa ke rUpa meM yogaja pratyakSa ko rakhA gayA hai, jabaki jainadarzana meM atIndriya jJAna pAramArthika pratyakSa ke rUpa meM hai aura usake antargata avadhijJAna, manaHparyayajJAna aura kevalajJAna ko rakhA gayA hai| jahA~ taka bauddhoM ke svasaMvedana kA prazna hai, jainoM ne use darzana kahA hai| isa prakAra pratyakSa ke svarUpa aura prakAroM ko lekara donoM meM matabheda hai| naiyAyikoM ne pratyakSa kA eka bheda yogaja mAnA hai| 11. punaH pratyakSa pramANa ke aMtargata indriya-pratyakSa meM jahA~ bauddha dArzanika zrotrendriya aura cakSu-indriya donoM ko aprApyakArI mAnate haiM, vahA~ jaina dArzanika kevala cakSu-indriya ko hI aprApyakArI mAnate haiN| jainoM ke anusAra zrotrendriya zabda kA grahaNa usake indriya-samparka hone ke AdhAra para hI karatI hai, dUra se nahIM karatI hai| isa prakAra zrotrendriya kI prApyakAritA ko lekara donoM meM matabheda hai| ratnaprabha kI ratnAkarAvatArikA meM aneka tarkoM ke AdhAra para zrotrendriya ko prApyakArI siddha kiyA gayA hai, kintu cakSu-indriya ko donoM hI aprApyakArI mAnate haiN| naiyAyika sabhI indriyoM ko prApyakArI mAnate haiN| 12. hetu ke lakSaNa ko lekara bhI donoM paramparAoM meM matabheda dekhA jA sakatA hai| jahA~ bauddha dArzanika trairUpya hetu arthAt pakSadharmatva, sapakSasatva, vipakSaasatva kA pratipAdana karate haiM, vahA~ jaina dArzanika sAdhya-sAdhana avinAbhAva arthAt anyathAanupalabdhi ko hI hetu kA ekamAtra lakSaNa batAte haiN| jaina dArzanika pAtrakesarI ne to etadartha 'trilakSaNakadarzana' nAmaka svataMtra graMtha kI hI racanA kI thii| 13. anupalabdhi ko jahA~ bauddha dArzanika mAtra niSedhAtmaka yA abhAva rUpa mAnate haiM, vahA~ jaina dArzanika use vidhi-niSedha rUpa mAnate haiN| bhaTTa mImAMsaka aura vedAnta use pramANa jJAna meM sahAyaka mAtra mAnate haiN|

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24 . naitika evaM dhArmika cintana meM pramukhatayA samarUpatA __jahA~ taka dhArmika, naitika evaM AcAra-vyavasthA sambandhI praznoM kI bAta hai to jaina, bauddha aura hindU paramparA meM samarUpatAe~ hI adhika haiN| yadyapi AcAra ke kSetra meM bhagavAna buddha ne madhyama-mArga kA pratipAdana kara kaThora tapazcaryA rUpa deha-daNDana aura bhogoM ke prati ati AkarSaNa se bacane kA nirdeza kiyaa| isa sambandha meM jainoM kI sthiti bhinna rahI, unhoMne AcAra ke kSetra meM kaThoratA aura vicAra ke kSetra meM anekAMtavAda ke mAdhyama se udAratA kA paricaya diyaa| isa sambandha meM vizeSa tulanAtmaka adhyayana maiMne apane zodhagrantha 'jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana' meM kiyA hai| AcAragata praznoM para jaina aura bauddhoM meM samarUpatA hI adhika hai, tripiTaka aura jainAgamoM kI saikar3oM gAthAe~ arthataH yA zabdata: samAna hI haiN| jainoM ne AcArazAstra kA mukhya lakSya rAga-dveSa kA tyAga, bauddhoM ne tRSNA kA tyAga aura hindU paramparA ne Asakti kA tyAga mAnA hai| saMdarbha 1. SaDdarzanasamuccaya, sampAdaka DaoN. mahendrakumAra, prastAvanA, pR. 14 / 2. vahI, pR. 19 / 3. samadarzI AcArya haribhadra, pR. 43 /

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guNasthAna siddhAnta para eka mahattvapUrNa zodha-kArya guNasthAna siddhAnta jaina darzana kA eka ati mahattvapUrNa siddhAnta hai| yadyapi jaina darzana meM isa siddhAnta kA kAlakrama meM vikAsa huA hai, phira bhI isake mahattva aura mUlyavattA se inkAra nahIM kiyA jA sakatA hai| na kevala jaina karmasiddhAnta, apitu jainadharma-darzana kI vibhinna tAttvika evaM sAdhanAtmaka avadhAraNAoM ko guNasthAna ke sandarbha meM hI vivecita kiyA jAtA hai| yaha suspaSTa hai ki guNasthAna siddhAnta ko samajhe binA jaina darzana kI vividha avadhAraNAoM ko samyak prakAra se nahIM samajhA jA sakatA hai| yahI kAraNa hai ki prAcInakAla se lekara Aja taka jaina AcArya guNasthAna kI avadhAraNA ko spaSTa karane kA prayatna karate rahe haiN| isa guNasthAna siddhAnta ko spaSTa karane kI dRSTi se vartamAna yuga meM bhI aneka prayatna hue haiN| unameM amolakaRSijI kRta 'guNasthAnarohaNa' eka mahattvapUrNa graMtha hai| isa graMtha meM guNasthAna siddhAnta ko 252 dvAroM (vibhAgoM) meM tathA lagabhaga 500 pRSThoM meM spaSTa karane kA prayatna kiyA gayA, phira bhI yaha graMtha paramparAgata dRSTi para hI AdhArita hai| isa siddhAnta para zodhaparaka dRSTi se jo kArya hue haiM, unameM karmagrantha kI bhUmikA ke rUpa meM paNDita sukhalAlajI kA nAma sarvopari haiM, kintu yaha prayatna kucha sImita pRSThoM meM hI huA hai aura tulanAtmaka dRSTi se likhA gayA hai| unhoMne isake kramika vikAsa kI koI carcA nahIM kI hai| isake pazcAt zodhaparaka dRSTi se guNasthAna siddhAnta ke kramika vikAsa kA vivecana maiMne apane graMtha 'guNasthAna siddhAntaH eka vizleSaNa' meM kiyA hai| yadyapi prAcIna jaina sAhitya ke Aloka meM guNasthAna siddhAnta ke kramika vikAsa ko spaSTa karane kA yaha prathama prayAsa thaa| lagabhaga 150 pRSThoM meM racita isa grantha meM guNasthAna se sambandhita prAcIna jaina sAhitya kA AloDana to huA, phira bhI guNasthAna siddhAnta ke sabhI pakSoM kA tathA tatsambandhI sampUrNa sAhitya kA AloDana sambhava nahIM ho sakA thaa| merI yaha hArdika abhilASA thI ki isa siddhAnta para vistRta rUpa se zodhAtmaka dRSTi ke sAtha koI kArya ho| jaba pUjyA sAdhvI darzanakalAzrI jI ne

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26 . mere mArgadarzana meM pI.-eca.DI. hetu zodhakArya karane kA nizcaya kiyA, to maiMne unheM 'prAkRta evaM saMskRta jaina sAhitya meM guNasthAna kI avadhAraNA' viSaya sujhaayaa| merI hArdika icchA yahI thI ki Agama-sAhitya se lekara prAkRta, saMskRta aura hindI bhASA meM isa siddhAnta ke viSaya meM jo kucha bhI likhA gayA hai, usakA aitihAsika vikAsa-krama meM tulanAtmaka aura samIkSAtmaka dRSTi se adhyayana ho| sAdhvIjI ne isa kaThina evaM zramasAdhya kArya hetu apanI sahamati vyakta kI aura niSThApUrvaka isa kArya meM juTa giiN| Aja usI kA supariNAma hai ki prastuta lekha kA prakAzana ho rahA hai| mujhe yaha svIkAra karane meM bhI koI saMkoca nahIM hai ki unhoMne pUrI prAmANikatA ke sAtha guNasthAna sambandhI vibhinna granthoM kA AloDanaviloDana karake isa kRti ko taiyAra kiyA hai| sambhavataH aitihAsika evaM zodhaparaka dRSTi se guNasthAna siddhAnta para aba taka likhe gaye granthoM meM yaha kRti apanA sarvopari sthAna siddha kregii| yadyapi isa kRti kI racanA meM merA mArgadarzana aura sahayoga rahA hai kintu sAdhvIjI kA zrama bhI kama mUlyavAna nahIM hai| upalabdha sandarbho ko khoja nikAlane meM unhoMne jaina sAhitya kA gaMbhIratA se AloDanaviloDana kiyaa| yahI nahIM unake isa AloDana aura viloDana ke pariNAmasvarUpa jo tathya sAmane Aye, unake AdhAra para mujhe bhI apanI pUrvasthApanAoM meM kiMcit parimArjana karanA pdd'aa| guNasthAna siddhAnta kI pratisthApanA lagabhaga 5vIM zatAbdI meM huii| yadyapi eka suvyavasthita guNasthAna siddhAnta ke vikAsa ke rUpa meM merI yaha sthApanA Aja bhI aDiga hai| kintu merI dRSTi meM guNasthAna siddhAnta ke vikAsa kA mUla AdhAra AcArAMganiyukti meM, tattvArthasUtra ke nauveM adhyAya meM evaM SaTkhaNDAgama ke ATha anuyogadvAroM ke pariziSTa meM varNita karmanirjarA kI uttarottara vartamAna dasa avasthAe~ rahI haiN| pUrva meM merI yahI mAnyatA thI ki ina dasa avasthAoM se hI caudaha guNasthAnoM kA siddhAnta vikasita huA hai| kintu prastuta zodhakArya ke sandarbha meM jaba hamane zvetAmbara mAnya ardhamAgadhI Agama sAhitya kA gambhIratA se AloDana-viloDana kiyA, to hameM usameM bhagavatIsUtra evaM prajJApanAsUtra meM vividha sandarbho meM mithyAdRSTi, samyagdRSTi aura samyagmithyAdRSTi; avirata, viratAvirata aura virata; nivRtti-bAdara, anivRtti-bAdara aura sUkSmasamparAya; moha-upazamaka evaM moha-kSapaka tathA sayogIkevalI aura ayogIkevalI- aisI teraha avasthAoM ke ullekha mila gye| yadyapi ye saba ullekha alaga-alaga sandarbho meM hI hue haiM jo kisI eka suvyavasthita siddhAnta ko prastuta nahIM karate haiN| phira bhI isa AdhAra para hama yaha

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guNasthAna siddhAnta : eka mahattvapUrNa zodha-kArya : 27 kaha sakate haiM ki prathamataH guNasthAna siddhAnta ke mUla bIja zvetAmbara Agama sAhitya meM hI rahe hue haiM aura unhIM ke AdhAra para AcArAMganiyukti, tattvArthasUtra, SaTkhaNDAgama Adi meM uttarottara karma-nirjarA kI dasa avasthAoM kA vikAsa huA hai| jahA~ taka guNasthAna siddhAnta ke suvyavasthita ullekha kA prazna hai, zvetAmbara paramparA meM vaha sarvaprathama jIvasamAsa, AvazyakacUrNi tathA tattvArthasUtra kI siddhasenagaNi kI TIkA meM hI milatA hai| inameM se jIvasamAsa lagabhaga pA~cavIM zatI kA hai, zeSa donoM hI grantha lagabhaga sAtavIM zatAbdI ke haiN| digambara paramparA meM guNasthAna siddhAnta sambandhI sarvaprathama ullekha SaTakhaNDAgama aura pUjyapAda devanandI kI tattvArthasUtra kI sarvArthasiddhi nAmaka TIkA meM milatA hai, ye donoM grantha pA~cavIM zatI ke uttarArdha yA chaThI zatI ke prArambha ke haiN| isase spaSTa rUpa se yaha bhI phalita hotA hai ki guNasthAna siddhAnta vyavasthita rUpa meM pA~cavIM zatI ke bAda hI astitva meM AyA hai anyathA zvetAmbara Agama-sAhitya aura tattvArthasUtra aura usake svopajJabhASya meM evaM niyukti aura bhASyasAhitya meM kahIM to kucha saMketa avazya milte| sAtha hI yaha bhI spaSTa hai ki guNasthAna siddhAnta kA prArambhika vyavasthita svarUpa zvetAmbara sAhitya kI apekSA digambara sAhitya meM pahale pAyA jAtA hai aura zvetAmbara AcAryoM kI apekSA digambara AcAryoM kA avadAna isa siddhAnta ke vikAsa meM adhika mahattvapUrNa hai| merI dRSTi meM yaha eka suspaSTa tathya hai ki umAsvAti ke tattvArthasUtra tathA usake svopajJabhASya meM, vallabhI-vAcanA (5vIM zatI) meM ardhamAgadhI AgamoM kA jo pATha nirdhAraNa huA thA, usameM tathA ardhamAgadhI AgamoM kI niyuktiyoM evaM bhASyoM meM guNasthAna siddhAnta kI kahIM bhI koI vyavasthita carcA upalabdha nahIM hai, mAtra kucha avasthAoM ke yatra-tatra kucha saMketa haiN| yadi ye AcArya usase paricita hote to kahIM na kahIM usakA ullekha avazya krte| samavAyAMgasUtra ke 14veM samavAya kI jisa gAthA meM jIvasthAna ke nAma se tathA Avazyakaniyukti meM jo 14 guNasthAnoM ke nAma Ae haiM, ve gAthAe~ paravartI prakSepa haiM aura saMgrahaNIsUtra se uddhRta haiN| kyoMki AThavIM zatI meM haribhadra ne Avazyakaniyukti kI TIkA meM use saMgrahaNI gAthA kahA hai| digambara grantha SaTkhaNDAgama meM bhI ina 14 avasthAoM ko pahale jIvasamAsa ke nAma se hI ullekhita kiyA gayA hai, bAda meM unheM guNasthAna nAma diyA gayA hai| ata: guNasthAna kI spaSTa avadhAraNA 5vIM zatI ke anta meM hI kabhI astitva meM AyI hai| sAtha hI yaha bhI spaSTa hai ki karma-nirjarA kI dasa avasthAoM se yA AgamoM meM prakIrNa rUpa se ullekhita vibhinna avasthAoM

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28. ke trikoM yA dvikoM se hI isakA vikAsa huA hai| yaha Azcaryajanaka tathya hai ki jahA~ ardhamAgadhI Agama sAhitya mAtra samavAyAMgasUtra kI usa prakSipta gAthA ko chor3akara guNasthAna kI avadhAraNA kA kahIM bhI koI spaSTa ullekha nahIM karatA hai vahIM digambara paramparA meM mAnya zaurasenI prAkRta meM racita Agamatulya sAhitya meM kaSAyapAhuDa ko chor3akara SaTakhaNDAgama, mUlAcAra, bhagavatI ArAdhanA Adi prAcIna mAne jAne vAle granthoM meM isa siddhAnta kA vyavasthita evaM vikasita vivaraNa upalabdha hotA hai| mAtra yahI nahIM AcArya kundakunda ke granthoM meM bhI cAhe isa siddhAnta kA vistRta ullekha na bhI ho kintu unake kAla taka na kevala guNasthAna siddhAnta kA vikAsa ho cukA thA, apitu guNasthAna, jIvasthAna aura mArgaNAsthAna ke saha-sambandhoM kA bhI nirdhAraNa ho cukA thaa| yahI kAraNa hai ki kundakunda Atmatattva ke anirvacanIya svarUpa kA ullekha karate hue spaSTa rUpa se likhate haiM ki AtmA na jIvasthAna hai, na guNasthAna hai evaM na mArgaNAsthAna hai| zaurasenI Agama tulya sAhitya meM mAtra kaSAyapAhuDa hI eka aisA apavAda hai, jisameM guNasthAna siddhAnta kA spaSTa ullekha nahIM hai| isase yaha bhI spaSTa hotA hai ki kaSAyapAhuDa ko chor3akara zeSa zaurasenI Agamatulya sAhitya 5vIM zatI ke bAda ke hI haiN| guNasthAnoM kA jIvasthAnoM, mArgaNAsthAnoM tathA ATha karmoM kI vibhinna prakRtiyoM ke udaya, udIraNA, sattA, baMdha aura nirjarA se kyA saha-sambandha hai, isakA ullekha jahA~ zvetAmbara paramparA meM karmagranthoM aura paMcasaMgraha meM upalabdha hotA hai, vahIM digambara paramparA meM yaha vivecana mukhyataH SaTkhaNDAgama, gommaTasAra (10vIM zatI) aura digambara prAkRta evaM saMskRta paMcasaMgrahoM meM upalabdha hai, lekina ye grantha apekSAkRta paravartI hI haiN| ___ mAtra yahI nahIM karmasiddhAnta kI isa carcA meM zvetAmbara paramparA meM karmagranthoM kI mAnyatA meM aura Agamika mAnyatA meM matabheda bhI najara Ate haiM, sAtha hI zvetAmbara aura digambara paramparAoM meM bhI kucha matabheda pAye jAte haiN| jisakA ullekha paM. sukhalAlajI ne evaM pUjyA sAdhvI darzanakalAjI ne bhI kiyA hai, isake atirikta yaha ullekha kaSAyapAhuDa aura SaTakhaNDAgama kI bhUmikA meM digambara vidvAnoM ne bhI kiyA hai| zvetAmbara paramparA meM guNasthAna siddhAnta kI avadhAraNA ko spaSTataH prastuta karane vAlA prathama grantha jIvasamAsa hai| tulanAtmaka AdhAra para maiMne aura kucha digambara vidvAnoM ne bhI yaha mAnA hai ki jIvasamAsa hI SaTkhaNDAgama kA AdhArabhUta grantha rahA hai| jIvasamAsa kI zailI karmagranthoM se bhinna SaTkhaNDAgama ke samAna hai, kyoMki donoM grantha ATha anuyogadvAroM ke AdhAra para hI guNasthAnoM

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guNasthAna siddhAnta : eka mahattvapUrNa zodha-kArya : 29 kI carcA karate haiM, jabaki karmagrantha karma-prakRtiyoM ke bandha, udaya Adi ke AdhAra para guNasthAnoM kI carcA karate haiN| hameM yaha mAnane meM bhI koI Apatti nahIM hai ki zvetAmbara paramparA meM jIvasamAsa aura digambara paramparA meM SaTkhaNDAgama guNasthAna siddhAnta ke prathama AdhArabhUta grantha haiM, usake pazcAt zvetAmbara paramparA meM siddhasenagaNi kI tattvArthasUtra kI TIkA aura AvazyakacUrNi hI aise grantha haiM, jo guNasthAnoM kI spaSTa carcA karate haiM, phira bhI inameM guNasthAnoM kI yaha carcA apekSAkRta saMkSipta hI hai| jabaki digambara paramparA meM SaTkhaNDAgamakAra ne evaM AcArya pUjyapAda devanaMdI se lekara tattvArthasUtra ke sabhI TIkAkAroM ne isakI apekSAkRta vistRta carcA kI hai| isa AdhAra para yaha suspaSTa hai ki guNasthAna siddhAnta kA vikAsa eka kAlakrama meM hI huaa| yahA~ yaha bhI jJAtavya hai ki guNasthAna siddhAnta kI yaha vikAsa-yAtrA bhI zvetAmbara aura digambara paramparA meM bhinna-bhinna rUpa meM huI hai| jahA~ zvetAmbara karmagrantha meM vibhinna guNasthAnoM meM vibhinna karma-prakRtiyoM ke bandha, bandhaviccheda, sattA, sattAviccheda, udaya, udayaviccheda, udIraNA, udIraNAviccheda Adi ko lekara unake sattA sthAnoM aura bandha vikalpoM kI carcA kI gaI hai, vahIM digambara paramparA meM SaTkhaNDAgama aura pUjyapAda devanaMdI kI sarvArthasiddhiTIkA meM guNasthAnoM meM mArgaNAsthAnoM tathA jIvasthAnoM kA ATha anuyogadvAroM ke AdhAra para avataraNa kiyA gayA hai| yadyapi SaTkhaNDAgama evaM gommaTasAra meM prakArAntara se guNasthAnoM meM karma-prakRtiyoM ke bandha, udaya, udIraNA, sattA Adi kI carcA milatI hai, phira bhI donoM kI zailI meM bhinnatA hai isakA nirdeza pUrva meM bhI kiyA jA cukA hai| isa prakAra zvetAmbara aura digambara paramparAoM meM guNasthAna siddhAnta kI jo carcA hai, usameM zailI vaividhya hai| jahA~ taka guNasthAna kI avadhAraNA ke vikAsa kA mUla prazna hai, usakA sambandha vyakti ke AdhyAtmika vikAsa se hai| yaha spaSTa hai ki vyakti ke AdhyAtmika vikAsa ke vibhinna staroM kI carcA prAcInakAla se hI bhArata meM pracalita rahI hai| sarvaprathama upaniSadoM meM antaHprajJa aura bahirpajJa ke rUpa meM tathA annamayakoza, prANamayakoza, manomayakoza, prajJAnamayakoza aura AnaMdamayakoza ke rUpa meM AdhyAtmika vikAsa kI carcA milatI hai| bauddha aura jaina paramparA meM bahirpajJa aura aMta:prajJa ko kramaza: mithyAdRSTi aura samyagdRSTi ke rUpa meM athavA pRthagjana aura Arya ke rUpa meM bhI ullekhita kiyA gayA hai| usake pazcAt bauddha dharma kI hInayAna paramparA meM srotApannabhUmi, satkRtAgAmIbhUmi, anAgAmIbhUmi aura arhadbhUmi aisI cAra bhUmiyoM kI bhI carcA hai| bauddhadharma kI hI mahAyAna paramparA meM ina cAra

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30 . bhUmiyoM ke sthAna para bhinna dasa bhUmiyoM kI carcA huI hai- 1. pramuditA 2. vimalA 3. prabhAkarI 4. arciSmatI 5. sudurjayA 6. abhimukti 7. duraMgamA 8. acalA 9. sAdhumatI aura 10. dhrmmedhaa| jJAtavya hai ki hInayAna paramparA se mahAyAna paramparA kI ora saMkramaNa kAla meM likhe gaye mahAvastu nAmaka grantha meM bhI dasa bhUmiyoM kA ullekha huA hai| yadyapi ye dasa bhUmiyA~ pUrvokta dasa bhUmiyoM se bhinna haiM, ye nimra haiM1. dUrArohA 2. varddhamAna 3. puSpamaNDitA 4. rucirA 5. cittavistAra 6. rUpamatI 7. durjayA 8. janmanideza 9. yauvarAja aura 10. abhissek| isI prakAra AjIvaka zramaNa paramparA meM bhI AdhyAtmika vikAsa kI avadhAraNA ko lekara ATha avasthAoM kA ullekha milatA hai| ye ATha avasthAe~ haiM- 1. manda 2. krIr3A 3. padamImAMsA 4. Rtuvrata 5. zaikSya 6. samaNa 7. jina aura 8. praajny| hindU paramparA ke prasiddha grantha yogabAziSTha meM sAta ajJAna aura sAta jJAna kI aisI 14 bhUmikAoM kI carcA hai| ajJAnadazA kI sAta bhUmikA nimna haiM- 1. bIja jAgrata 2. jAgrata, 3. mahAjAgrata 4. jAgratasvapna 5. svapna 6. svaprajAgrata aura 7. sussupti| jJAnadazA kI sAta bhUmikAe~ nimna mAnI gaI haiM- 1. zubhecchA 2. vicAraNA 3. tanumAMsA 4. satvApatti 5. asaMsakti 6. padArthAbhAvanI aura 7. turyg| yoga darzana meM AdhyAtmika vikAsa kI dRSTi se citta kI 5 dazAoM kA ullekha kiyA gayA hai- 1. mUr3ha 2. kSipta 3. vikSipta 4. ekAgra aura 5. niruddh| isa prakAra vibhinna dharma-darzanoM meM pratipAdita ye sabhI avasthAe~ vyakti ke AdhyAtmika vikAsa kI hI carcA karatI haiM aura yaha batAtI haiM ki vyakti kI caitasika evaM cAritrika vizuddhi kI sthiti kyA hai? ____ jahA~ taka jainadharma-darzana kA prazna hai, usameM bhI AdhyAtmika vizuddhi kI avasthAoM ko aneka prakAra se vyAkhyAyita kiyA gayA hai| sarvaprathama eka sthUla vargIkaraNa mithyAdRSTi aura samyagdRSTi ke AdhAra para kiyA jAtA hai, kintu isake atirikta eka anya vargIkaraNa bahirAtmA, antarAtmA aura paramAtmA ke rUpa meM bhI hameM upalabdha hotA hai| sAtha hI tIna azubha aura tIna zubha lezyAoM ke AdhAra para bhI vyakti ke AdhyAtmika evaM naitika kramika vikAsa kA citraNa kiyA gayA hai| usake pazcAt cAra dhyAnoM ke AdhAra para bhI vyakti kI AdhyAtmika vizuddhi kI sthiti kA aMkana kiyA gayA hai| ye dhyAna vyakti kI cittavRtti ke sUcaka haiN| AcArya haribhadra ne ATha yogadRSTiyoM kI bhI carcA kI hai, ve bhI vyakti ke

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guNasthAna siddhAnta : eka mahattvapUrNa zodha-kArya : 31 AdhyAtmika vikAsa kI sUcaka haiN| isake atirikta karma-nirjarA kI avasthAoM ke AdhAra para eka dazavidha vargIkaraNa bhI hameM upalabdha hotA hai| vastutaH isI dazavidha vargIkaraNa kA vikasita rUpa hameM guNasthAna siddhAnta ke rUpa meM milatA hai| jaina darzana meM vyakti ke AdhyAtmika vikAsa tathA caitasika evaM cAritrika vizuddhi ko AdhAra banAkara aneka vargIkaraNa upalabdha hote haiN| isa prakAra jaina darzana meM dvividha, trividha, caturvidha, SaTvidha, aSTavidha, dazavidha aura caturdazavidha vargIkaraNa hameM upalabdha hote haiN| jahA~ taka dvividha vargIkaraNa kA prazna hai yaha vargIkaraNa jaina, bauddha aura vaidika tInoM hI paramparAoM meM pAyA jAtA hai| vaidika paramparA meM mithyAdRSTi aura samyagdRSTi ko kRSNapakSI aura zuklapakSI bhI kahA gayA hai| isI prakAra uttarottara karma nirjarA ke AdhAra para jo dazavidha vargIkaraNa kiyA gayA hai, vaha vargIkaraNa bauddha paramparA kI daza bhUmiyoM se AMzika samAnatA aura AMzika bhinnatA lie hue hai| isI prakAra yogabAziSTha meM ajJAnadazA ke sAta aura jJAnadazA ke sAta aise jo caudaha varga nirdhArita kie gae haiM, ve jaina paramparA ke caudaha guNasthAnoM kI avadhAraNA se AMzika samAnatA rakhate haiN| jaisA ki hamane pUrva meM kahA hai ki jaina darzana meM Aja guNasthAna siddhAnta jaina karmasiddhAnta ke antargata karmoM kI nirjarA aura AdhyAtmika vikAsa ke vibhinna staroM ke mUlyAMkana karane kA ekamAtra AdhAra hai| isa prakAra trividha AtmA kI avadhAraNA, SaTlezyAoM kI avadhAraNA, ATha yogadRSTiyoM kI avadhAraNA, karmavizuddhi kI dasa avasthAoM kI avadhAraNA aura caudaha guNasthAnoM kI avacAraNA- ye sabhI vyakti ke AdhyAtmika vikAsa kI carcA karane ke pramukha AdhAra rahe haiN|

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jaina dharma meM dhyAna-vidhi kI vikAsa-yAtrA bhAratIya saMskRti meM dhyAna aura yoga kI paramparA kA astitva prAgaitihAsika kAla se hI upalabdha hotA hai| mohanajodar3o aura har3appA se upalabdha sIloM meM dhyAnastha yogiyoM ke aMkana isa bAta ke pramANa haiM ki bhArata meM dhyAna evaM yoga kI jar3eM atigahana haiN| yaha eka nirvivAda tattva hai ki aupaniSadika paramparA aura sahavartI zramaNa paramparAoM meM dhyAna-sAdhanA unakI dainika-caryA kA Avazyaka aMga hotI thii| mahAvIra aura buddha ke pUrva bhI dhyAna-sAdhanA kI aneka vidhiyA~ pracalita thiiN| isa prakAra dhyAna-sAdhanA-paddhati bhAratIya sAdhanA-paddhati kA pramukha aMga rahI hai| jaisA ki hamane prArambha meM ullekha kiyA mohanajodar3o aura har3appA ke kAla se lekara vartamAna yuga taka dhyAna-sAdhanA ke purAtAttvika aura sAhityika ullekha prApta hote haiN| yadyapi dhyAna-sAdhanA kI vividha vidhiyoM ko lekara Aja taka bahuta likhA gayA hai aura likhA jA rahA hai tathA vartamAna tanAva ke yuga meM dhyAna-sAdhanA kI aneka paddhatiyA~ vibhinna dharmoM kI zAkhAoM aura prazAkhAoM meM Aja bhI prAyogika rUpa se pracalita haiM aura unake sambandha meM aneka granthoM kA prakAzana bhI huA hai| kintu prAgaitihAsika kAla se lekara Aja taka dhyAna kI kauna-kauna sI viziSTa paramparAe~ rahI haiM aura dhyAna-sAdhanA ke kSetra meM unakI apanI maulikatA kyA hai? isa para koI bhI zodhakArya nahIM huA hai| isI dRSTi ko lekara sAdhvI zrI uditaprabhAjI ne 'jaina dharma meM dhyAna kI paramparA : mahAvIra se lekara mahAprajJa taka isa viSaya para apanA zodha-prabandha mere nirdezana meM likhA hai, jo jaina dharma meM dhyAna kI paramparA ke itihAsa ko jAnane kA eka mahattvapUrNa sAdhana mAnA jA sakatA hai| ___ Aja jo dhyAna kI vividha paramparAe~ pracalita haiM, unako mUlataH do bhAgoM meM bA~TA jA sakatA hai- (1) pAtaMjala yogasUtra para AdhArita dhyAna aura yoga kI paramparAe~ aura (2) rAmaputta kI zramaNadhArA se vikasita dhyAna aura yoga kI prmpraaeN| phira bhI pAtaMjala yogasUtra aura rAmaputta kI vipazyanA kI dhyAnapaddhati kA mUla lakSya to mana kI bhAga-daur3a yA vikalpAtmaka pravRttiyoM ko samApta

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jaina dharma meM dhyAna-vidhi kI vikAsa-yAtrA : 33 karanA hI rahA hai| cAhe 'yogaH cittavRtti nirodhaH' kI parabhiASA ko leM yA 'citta samAdhi' yA mana ko amana banAne kI bAta ko leM, dhyAna-sAdhanA ke mUla lakSya meM koI antara nahIM aataa| yadi kahIM antara hai to vaha una paddhatiyoM meM hai, jinake AdhAra para cittavRttiyoM kA nirodha yA mana ko amana banAne kI sAdhanA kI jAtI hai| yaha satya hai ki Aja hama saba tanAva meM jI rahe haiM, kintu sabhI kA lakSya tanAva se mukti pAnA hai| isa prakAra yadi hama dekheM to Aja vizva kI sabhI sAdhanApaddhatiyoM kA mukhya lakSya tanAva kA nirAkaraNa hai| isa taraha dhyAna aura sAdhanA kI cAhe aneka paddhatiyA~ pracalana meM hoM kintu una sabakA lakSya to eka hI hai| cAhe lakSya cittavRttiyoM kA nirodha ho yA nirvikalpasamAdhi ho athavA jaina darzana kI bhASA meM yoga se Ayoga kI yAtrA ho, mUla bAta kevala itanI hI hai ki mana kI bhAga-daur3a kama ho evaM AkAMkSAoM aura icchAoM kA stara nimnatama bindu taka aaye| prAcInakAla se lekara Ajataka dhyAna kI samagra sAdhanAoM kA lakSya mana ko amana banAnA hI rahA hai| jaina paramparA meM AcArya hemacandra ne mana ke cAra stara- (1) vikSipta mana (2) yAtAyata mana (3) zliSTa mana aura (4) sulIna mana batAye haiM aura dhyAna-sAdhanA kA lakSya sulIna mana hI mAnA gayA hai| sulIna mana vaha hai jahA~ manovRttiyoM kA laya ho jAtA hai, icchA, AkAMkSA aura vAsanA kA vilaya ho jAtA hai| isI prakAra bauddha-darzana meM mana ke sthAna para citta ke cAra sthAna batAye gaye haiM- (1) kAmAvacara (2) rUpAvacara (3) arUpAvacara aura (4) lokottr| inameM lokottara citta rAga, dveSa aura moha se rahita vikalpazUnya avasthA hai| lokottaracitta kA vikAsa tabhI hotA hai, jaba vAsanAe~ vilIna ho jAtI haiN| isI krama meM yogadarzana meM citta kI pA~ca bhUmiyA~ yA stara batAye gaye haiM- (1) kSipta (2) mUr3ha (3) vikSipta (4) ekAgra aura (5) niruddh| ina pA~coM bhUmiyoM meM aMtima bhUmi to niruddha-cittabhUmi hI hai| niruddhacittabhUmi vaha hai jahA~ sabhI vRttiyA~ laya ho jAtI haiN| citta vikalpazUnya bana jAte haiN| isa prakAra hama dekhate haiM ki dhyAnamArga kI ina vibhinna sAdhanA-paddhatiyoM ke mUla lakSya meM kahIM koI mahattvapUrNa antara nahIM hai| jJAtavya hai ki jisa prakAra yogadarzana meM ekAgra-citta aura niruddha-citta meM antara kiyA gayA hai, usI prakAra jaina paramparA meM dhyAna aura vyutsarga meM antara kiyA gayA hai| jaina paramparA ke anusAra dhyAna cittavRtti kI ekAgratA kA nAma hai aura vyutsarga citta vRttiyoM ke vilaya kI avasthA hai jise hama nirvikalpa samAdhi ke rUpa meM vyAkhyAyita kara sakate haiN|

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3x vikalpoM aura vAsanAoM kA janma citta yA mana meM hotA hai aura ve vikalpa aura vAsanAe~ hI hameM tanAvayukta banAtI haiN| tanAvoM ke kAraNa citta kI vRtti asaMtulita ho jAtI hai aura asaMtulita cittavRtti kA prabhAva hamAre bAhya vyavahAroM para bhI par3atA hai jo hamAre bAhya vyavahAroM ko asaMtulita banA detI hai| bAhya vyavahAroM ke asaMtulana se parivAra aura samAja kI zAMti bhaMga hotI hai aura yaha asaMtulana kramazaH vikasita hotA huA rASTrIya aura antarrASTrIya zAMti ko bhI bhaMga kara detA hai| vastutaH dhyAna isa vaiyaktika, sAmAjika aura vaizvika asaMtulana ko samApta karane kI hI eka prakriyA hai| dhyAna kA mahattva na kevala AdhyAtmika sAdhanA ke lie hai, apitu vaha vaiyaktika, sAmAjika, rASTrIya aura antarrASTrIya asaMtulana ko samApta karane kA bhI eka mahattvapUrNa sAdhana hai| yahI kAraNa hai ki vaiyaktika jIvana meM jaise-jaise tanAva kI vRddhi ho rahI hai, sAmAjika asaMtulana meM bhI vRddhi ho rahI hai| pariNAmataH logoM meM dhyAna kI ruci kA bhI vikAsa ho rahA hai| Aja vizva meM dhyAna kI vividha paddhatiyoM ke prati jo AkarSaNa bar3hA hai, usakA mUlabhUta kAraNa vaiyaktika jIvana aura sAmAjika jIvana meM asaMtulana kI vRddhi hI to hai| ataH dhyAna-sAdhanA eka aparihAryatA banatI jA rahI hai| cAhe dhyAna kA lakSya cittasamAdhi yA nirvikalpatA ho kintu jaba vyakti usa cittasamAdhi yA nirvikalpatA ke lie vibhinna paddhatiyoM ko dekhatA hai to svAbhAvika rUpa se usake mana meM yaha prazna upasthita hotA hai ki vaha kise cune| dhyAna kI sAdhyAtmaka ekarUpatA ke bAvajUda jo sAdhanAtmaka vaibhinna rahe haiM, ve hamAre cunAvoM ko vikalpayukta banAte haiM, kintu ina vidhi vikalpoM meM se hama kisako cuneM yaha nirNaya karane se pUrva hameM yaha jAnanA Avazyaka hotA hai ki dhyAna-sAdhanA kI kauna-sI paddhati kisa yuga meM vikasita huii| kyoMki sAdhyAtmaka ekarUpatA ke bAvajUda jo sAdhanAtmaka vaividhya AtA hai, vaha deza, kAlagata paristhitiyoM para AdhArita hotA hai| sAtha hI usa yuga meM dhyAna-sAdhanA kI jo vividha paddhatiyA~ pracalita hotI haiM ve bhI eka-dUsare ko prabhAvita karatI haiN| yahI kAraNa hai ki jaina paramparA meM bhI dhyAna-sAdhanA kI vidhiyoM ko lekara kAlakrama meM eka parivartana dekhA jAtA hai| hama dekhate haiM ki jaina dhyAna-sAdhanA-paddhati, bauddha dhyAna-sAdhanA-paddhati aura yoga-sUtra kI dhyAna-sAdhanA-paddhati meM bAhyataH vibheda hote hue bhI jo kucha ekarUpatA pratIta hotI hai, usakA mUlabhUta kAraNa yaha hai ki ina tInoM kA mUla eka hI rahA hai| aitihAsika dRSTi se adhyayana karane para yaha spaSTa rUpa se jJAta

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jaina dharma meM dhyAna - vidhi kI vikAsa-yAtrA : 35 hotA hai ki mahAvIra kI aura bauddhoM kI dhyAna-sAdhanA-paddhati unake pUrvavartI AcArya rAmaputta kI sAdhanA-paddhati se prabhAvita rahI hai| kyoMki hama dekhate haiM ki tripiTaka sAhitya meM buddha ne jina AcAryoM se dhyAna sIkhA thA, unameM eka pramukha nAma AcArya rAmaputta kA bhI hai / tripiTaka sAhitya meM isa sambandha meM spaSTa ullekha bhI hai| jaina paramparA meM bhI sUtrakRtAMgasUtra, prAcIna aMtakRtdazAsUtra kI viSaya-vastu aura RSibhASita meM rAmaputta ke ullekha upalabdha haiN| isa prakAra jaina aura bauddha dhyAna-paddhatiyoM kA mUla vastutaH rAmaputta kI dhyAna-sAdhanA-paddhati rahI huI hai, aisA mAnA jA sakatA hai| yahI kAraNa hai ki donoM meM zabdagata aura paddhatigata aneka samarUpatAe~ prApta hotI haiN| rAmaputta ko maharSi paMtajali kA samakAlIna hI mAnA jA sakatA hai| yahI kAraNa hai ki aneka prasaMgoM meM jaina dhyAna-paddhati aura pAtaMjala yogasUtra praNIta dhyAna-paddhati meM bhI kucha aMzoM meM sAmya najara AtA hai / punaH yaha bhI suspaSTa hai ki kAlAMtara meM jaina dhyAna-paddhati para hindU paramparA meM vikasita vibhinna dhyAna-paddhatiyoM kA prabhAva par3A hai| AThavIM zatAbdI meM AcArya haribhadra ne yogasUtra praNIta dhyAna -paddhati aura yoga-paddhati ke AdhAra para jaina yoga kI dhyAna-paddhati kA vikAsa kiyaa| usake pazcAt punaH dasavIM zatAbdI meM AcArya zubhacandra ne tAMtrika dhyAna-sAdhanA vidhi kA anukaraNa karake pArthivI, vAyavI Adi dhAraNAoM kI carcA kii| bArahavIM zatI meM hemacandra ne yogazAstra meM zubhacandra kA anusaraNa kiyaa| isa prakAra aitihAsika vikAsa-krama meM mahAvIra se lekara AcArya hemacandra taka jaina dhyAna vidhi kA jo vikAsa huA usa para anya dhyAna paramparAoM kA prabhAva bhI dekhA jA sakatA hai| kyoMki sAdhanA ki koI bhI paramparA ho vaha na to zUnya se hI TapakatI hai aura na vaha apanI sahavartI paramparAoM se pUrNataH aprabhAvita rahatI hai| jaina dhyAna-sAdhanA - vidhi kA kAla - krama meM jo vikAsa huA hai, vaha apane sahavartI anya paramparAoM se aprabhAvita to nahIM rahI hai kintu phira bhI usakI apanI maulikatA hai| jaina dharma meM mahAvIra se lekara vartamAna meM AcArya mahAprajJa taka dhyAna kI jo dhArA pravAhita hotI rahI hai usameM aneka jaina AcAryoM kA avadAna rahA hai| jaina AcAryoM ki yaha vizeSatA rahI hai ki ve deza-kAlagata paristhitiyoM ke anusAra apanI sahavartI paramparAoM kA sahayoga lekara apanI dhyAna-sAdhanA kI vidhi ko vikasita, parimArjita aura pariSkRta karate raheM hai| AcArya mahAprajJajI ne prAcIna Agamika dhyAna-sAdhanA - vidhi ke sAtha vipazyanA, rAjayoga, haThayoga aura Adhunika manovijJAna ko samanvita kara prekSAdhyAna - vidhi kA vikAsa kiyA hai|

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36 .. sAdhvI zrI uditaprabhAjI ne mere sAnnidhya meM zodha kArya karate hue jaina dhyAnasAdhanA-paddhati meM kAlakrama meM kyA-kyA parivartana Ae aura kina-kina kAraNoM se Ae isakA vizleSaNa vistAra se karate hue prArambha se lekara AcArya mahAprajJa ke adyatana dhyAna paddhati taka sabhI dhyAna paddhatiyoM kA samyak vivecana kiyA hai aura yahI unake zodha-prabandha kI vizeSatA kahI jA sakatI hai|

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dhyAnazataka : eka paricaya ... sAdhanA aura dhyAna jaina sAdhanA vastuta: samatvayoga kI sAdhanA hai| samatva kI yaha sAdhanA dhyAna aura kAyotsarga ke binA saMbhava nahIM hai| sAmAnyatayA vyakti kA dhyAna to kahIM na kahIM kendrita rahatA hai kintu jo dhyAna para-kendrita hotA hai athavA jisakA viSaya bAhya jagat se sambandhita tathya hotA hai, cAhe vaha vyakti ho yA vastue~ vaha dhyAna vastutaH dhyAna nahIM hai, kyoMki vaha hamArI cetanA ko udvelita karatA hai| usameM anukUla ke prati rAga aura pratikUla ke prati dveSa kA janma hotA hai| rAga aura dveSa kI vRttiyA~ punaH AvegoM ko yA kaSAyoM ko janma detI haiN| kaSAyoM kI upasthiti se cetanA kA samatva bhaMga ho jAtA hai aura citta udvelita banA rahatA hai| yahI kAraNa hai ki jaina AcAryoM ne ArtadhyAna aura raudradhyAna ko dhyAna ke rUpa meM vargIkRta karate hue bhI sAdhanA kI dRSTi se unheM tyAjya hI mAnA hai| yadyapi jaina Agama-sAhitya meM aura paravartI granthoM meM ina donoM dhyAnoM ke svarUpa, lakSaNa, viSaya, Alambana, svAmI (kartA) Adi kI vistRta carcA huI hai, kintu usakA kAraNa yaha hai ki ina azubha dhyAnoM kA svarUpa samajhakara hI inakA nirAkaraNa kiyA jA sakatA hai| ata: jaina paramparA ke granthoM meM dhyAna kI jo carcA huI hai usameM zubha aura azubha donoM hI prakAra ke dhyAnoM kI carcA milatI hai| Arta aura raudradhyAna azubha dhyAna haiN| unameM prANI kI svAbhAvika rUpa se pravRtti pAI jAtI hai, jabaki dharmadhyAna zubhadhyAna hai, vaha sAdhanA kA prathama caraNa hai| dhyAna-sAdhanA ke kSetra meM antima dhyAna to zukladhyAna hI mAnA gayA hai| yaha zubha aura azubha se pare zuddha svarUpa kA dhyAna hai| Arta aura raudradhyAna ke viSaya bAhya hote haiM, jabaki dharmadhyAna aura zukladhyAna ke viSaya para-vastu na hokara sva-svarUpa hI hote haiN| yadyapi dharmadhyAna ke parahita aura karuNA se yukta hone ke kAraNa kisI dRSTi se use para se sambandhita mAnA jA sakatA hai, kintu mUlataH vaha AtmaniSTha hI hotA hai| zukladhyAna zuddha dhyAna hai usakA sambandha mAtra svarUpAnubhUti se hai| isameM AtmA savikalpadazA se nirvikalpadazA meM sthita hotI

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38 hai| yaha parama samAdhi rUpa hai aura mukti kA anantara kAraNa hai| yahI kAraNa hai ki jaina AcAryoM ne dhyAna ke sambandha meM paryApta cintana kiyA hai aura usa para svataMtra grantha bhI likhe haiN| dhyAna ke sambandha meM likhe gaye granthoM meM 'jhANajjhayaNa' aparanAma 'dhyAnazataka' prAcIna hai| jhANajjhayaNa yA dhyAnazataka prastuta grantha ke nAma ko lekara do abhimata prAcInakAla se dekhane meM Ate haiN| granthakAra ne svayaM ise dhyAnAdhyayana (jhANajjhayaNa) kahA hai| jabaki isake prathama TIkAkAra AcArya haribhadrasUri ne Avazyakaniyukti kI TIkA meM isa grantha ko dhyAnazataka kahA hai| vaise ye donoM nAma sArthaka hI pratIta hote haiN| prathama to lekhaka ne grantha kI prathama maMgala gAthA meM 'jhANajjhayaNaM pavakkhAmi' kahakara grantha ko jo dhyAnAdhyayana nAma diyA hai vaha isalie diyA hai ki unhoMne apane vizeSAvazyakabhASya meM AvazyakasUtra para bhASya likhane kI pratijJA kI thii| naMdIsUtra meM AvazyakasUtra ke chaH adhyayanoM ko cha: zeSa svataMtra granthoM ke nAma se hI ullekhita kiyA gayA hai| usameM pA~cavA~ Avazyaka kAyotsarga rUpa hai| kAyotsarga mUlataH dhyAna kI hI eka avasthA hai, ataH usa adhyayana para bhASya kI dRSTi se likhI gayI gAthAoM ko dhyAnAdhyayana kahA gayA hai| vizeSAvazyakabhASya yadyapi AvazyakasUtra ke chahoM adhyayanoM para likhA jAnA thA, kintu prastuta vizeSAvazyakabhASya sAmAyika adhyayana para hI sImita hokara raha gayA, zeSa adhyayanoM para nahIM likhA jA skaa| ata: eka saMbhAvanA yaha bhI hai ki AcArya jinabhadragaNi kI ruci dhyAna meM rahI ho| isalie unhoMne sAmAyika ke adhyayana ke bAda dhyAnAdhyayana para bhASya gAthAe~ likhane kA prayatna kiyA ho aura unhIM gAthAoM ne hI Age calakara eka svataMtra grantha kA rUpa le liyA ho| isalie lekhaka ke dvArA sUcita dhyAnAdhyayana nAma prAmANika lagatA hai| AcArya haribhadra ne pratikramaNa adhyayana kI niyukti kI TIkA meM 'cauvihaM jhANaM' sUtra para TIkA likhate hue ye gAthAe~ uddhRta kI haiN| hama dekhate haiM ki Avazyakaniyukti kI vRtti meM AcArya haribhadra ne ina gAthAoM ko usI sUtra kI vRtti meM uddhRta kiyA hai| isase aisA avazya lagatA hai ki ye gAthAe~ bhASya rUpa haiN| yahA~ prArambha meM dhyAnazataka nAma dekara bAda meM jhANajjhayaNaM kI vRtti bhI likhI hai| ata: dhyAnazataka yaha nAmakaraNa haribhadra kA hI hai| kyoMki unhoMne apane aneka granthoM kA nAmakaraNa gAthA yA zloka saMkhyA ke AdhAra para kiyA hai, yathA aSTakaprakaraNam, SoDazakaprakaraNam, viMzativiMzikA, dvAtriMzikA, paMcAzakaprakaraNam

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dhyAnazataka : eka paricaya : 39 aadi| isI prakAra apane yoga sambandhI eka grantha kA nAma bhI unhoMne 'yogazataka' diyA hai, ataH prastuta grantha kA 'dhyAnazataka' nAma granthakAra ke dvArA na diyA jAkara grantha ke TIkAkAra haribhadra ke dvArA hI diyA gayA hai, granthakAra dvArA diyA gayA nAma to 'jhANajjhayaNa' hI hai, ataH do nAmoM ke hone para bhI grantha aura granthakAra ke viSaya meM kisI prakAra kI bhrAnti kI kalpanA nahIM karanI caahie| grantha ke kartA- jahA~ taka prastuta grantha ke kartA kA prazna hai, paramparAgata dRSTi se usake kartA jinabhadragaNi kSamAzramaNa mAne jAte haiN| itanA hI nahIM isake sambandha meM eka pramANa yaha diyA jAtA hai ki prastuta grantha ke kucha saMskaraNa meM isakI 106vIM gAthA meM grantha kI gAthA saMkhyA kA nirdeza karate hue usake kartA ke rUpa meM 'jinabhadragaNi kSamAzramaNa' kA spaSTa ullekha huA hai| paMcattareNa gAhA saeNa jhANassa jaM smkkhaayN| jinabhaddakhamAsamaNehiM kampavisohIkaraNaM jinno|| prastuta gAthA meM eka sAmAsika pada 'kammavisohIkaraNaM' hai| kintu jahA~ taka merA jJAna hai prastuta gAthA meM 'kammavisohIkaraNaM' yaha sAmAsika pada jinabhadragaNi kA vizeSaNa to nahIM ho sakatA, kyoMki yahA~ isa sAmAsika pada meM prathamA yA dvitIyA vibhakti hai jabaki jinabhadragaNi kSamAzramaNa meM tRtIyA bahuvacana yA paMcamI vibhakti hai| ata: 'kammavisohIkaraNaM' yaha yA to jinabhadragaNikRta kisI anya grantha kA nAma ho sakatA hai yA phira prastuta 'jhANajjhayaNa' ko hI karmavizuddhikAraka kahA gayA hai| hamArI dRSTi meM yahI vikalpa samucita hai, kyoMki dhyAna tapa kA hI eka prakAra hai aura jaina darzana meM tapa ko karma-vizuddhi yA karmanirjarA kA hetu mAnA jAtA hai| punaH dhyAna meM zukladhyAna hI aisI avasthA hai jisake caturtha caraNa meM sarva karmoM kA kSaya ho jAtA hai| ata: 'kammavisohIkaraNaM' isa 'jhANajjhayaNaM' nAmaka grantha kA hI vizeSaNa hai| ataH isa samasta pada ko isa rUpa meM lenA cAhie- 'kammavisohIkaraNaM jhaannjjhynnN'| merI dRSTi meM isa gAthA kA anvaya bhI isa rUpa meM karanA hogA jinabhaddakhamAsamaNehiM gAhA paMcuttareNa saeNa jaiNo kammavisohIkaraNaM jhANajjhayaNaM smkkhaay|| - isI gAthA ke AdhAra para 'vinayabhakti sundara caraNa granthamAlA' dvArA prakAzita saMskaraNa meM 'jinabhadragaNi kSamAzramaNa' ko isakA kartA batAyA gayA hai|

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40 kintu yahA~ eka samasyA yaha hai ki prastuta grantha ke kucha prakAzita saMskaraNoM meM evaM haribhadra kI AvazyakavRtti meM mAtra 105 gAthAe~ hI milatI haiN| usameM 106vIM gAthA nahIM hai| isa AdhAra para paNDita bAlacandra jI siddhAntazAstrI ne dhyAnazataka kI apanI bhUmikA meM yaha zaMkA prastuta kI hai ki dhyAnazataka ke kartA jinabhadragaNi kSamAzramaNa nahIM haiN| yadi hama paMDita jI kI isa bAta ko svIkAra karake yaha mAna bhI leM ki 106vIM gAthA mUlagranthakAra kI na hokara ke bAda meM kisI ke dvArA jor3I gaI hai to bhI isa AdhAra para yaha niSkarSa nahIM nikAlA jA sakatA hai ki prastuta grantha ke kartA jinabhadragaNi kSamAzramaNa nahIM haiM, kyoMki svayaM paMDita bAlacandra jI siddhAntazAstrI ne apanI bhUmikA meM hI isa bAta ko spaSTa rUpa se svIkAra kiyA hai ki jinabhadragaNi kSamAzramaNa ne apanI kRtiyoM yathAvizeSAvazyakabhASya, jItakalpabhASya Adi meM bhI lekhaka ke rUpa meM apane nAma kA ullekha nahIM kiyA hai| kintu kartA ke nAma ke anullekha se 'dhyAnAdhyayana' kI anyakartakatA siddha nahIM hotI hai| hama unase sahamata hokara yaha mAna sakate haiM ki yaha aMtima gAthA bAda meM kisI ke dvArA jor3I gaI hai| kintu unakI isa bAta se prastuta grantha ke kartA jinabhadragaNi nahIM hai yaha phalita nahIM hotA hai| kyoMki isa sambandha meM anya aneka sAdhaka pramANa bhI upasthita haiN| yaha bhI satya hai ki isa 106vIM gAthA meM yaha kahA gayA hai ki jinabhadragaNi kSamAzramaNa ke dvArA yaha grantha racA gyaa| yaha kathana svayaM lekhaka ke dvArA to nahIM kiyA jA sakatA hai. kyoMki yadi lekhaka svayaM isa gAthA ke racayitA hote to ve yaha likhate 'mujha jinabhadragaNi dvArA racA gyaa| ataH isa gAthA kA anyakartRka aura prakSipta honA to siddha hai, kintu paMDita bAlacandrajI kA yaha kahanA ki yaha gAthA asambaddha hI hai ucita nahIM hai, kyoMki prastuta gAthA meM grantha kI gAthA saMkhyA kA ullekha karate hue hI granthakAra kA ullekha huA hai| ataH yaha gAthA asambaddha nahIM kahI jA sktii| aba prazna yaha uThatA hai ki yaha gAthA prastuta kRti meM kaba jor3I gaI? vastutaH yaha gAthA prastuta kRti meM haribhadra kI TIkA ke pazcAt hI jor3I gaI hogI aura yahI kAraNa ho sakatA hai ki haribhadra ne isa gAthA para TIkA na likhI ho| dUsare yadi haribhadra svayaM isa gAthA ko jor3ate to mUla gAthAoM ke bAda isa gAthA ko avazya dete, kintu unakI TIkA meM isa gAthA kI anupalabdhi yahI siddha karatI hai ki yaha gAthA avazya kI haribhadrIya TIkA ke bAda hI jur3I hogii| kintu haribhadrIya TIkA ke pazcAt maladhArI hemacandra dvArA jo TippaNa likhe gaye unameM bhI isake kartA ke sambandha meM koI saMketa nahIM kiyA gyaa| isase

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dhyAnazataka : eka paricaya : 41 bhI yaha siddha hotA hai ki yaha gAthA maladhArI hemacandra ke TippaNa ke bAda hI prakSipta huI hogI arthAt IsA kI bArahavIM zatI ke pazcAt hI prakSipta huI hogii| yaha satya hai ki paM. dalasukhabhAI mAlavaNiyA ne 'gaNadharavAda' kI prastAvanA meM bhI dhyAnazataka/jhANajjhayaNa ke jinabhadragaNi kSamAzramaNa dvArA racita hone meM saMdeha vyakta kiyA hai| unake saMdeha kA AdhAra bhI haribhadrIya TIkA aura maladhArI hemacandra ke TippaNI meM kartA ke nAma kA anullekha hI hai| paM. bAlacandra jI, paM. dalasukhabhAI ke isa saMdeha se to sahamata hote haiM, parantu paM. dalasukhabhAI ke isa nirNaya ko svIkAra kyoM nahIM karate haiM ki yaha AvazyakaniyuktikAra kI kRti hai| paM. dalasukhabhAI 'gaNadharavAda' kI bhUmikA meM spaSTataH yaha likhate haiM ki 'haribhadrasUri ne ise jo zAstrAntara kahA hai, isase yaha svataMtra grantha hai, yaha to nizcita hai, kintu yaha Avazyakaniyukti ke racayitA kI kRti nahIM hai yaha usase phalita nahIM hotA hai| usake prArambha meM yogIzvara aura jina ko namaskAra kiyA gayA hai, isa kAraNa se haribhadrasUri ise AvazyakaniyuktikAra kI kRti nahIM mAnate hoM, yaha to ho nahIM sktaa| kAraNa yaha hai ki kisI navIna prakaraNa ko prArambha karate hue niyuktiyoM meM kitanI hI bAra tIrthaMkaroM ko namaskAra kiyA gayA hai| ata: use niyuktikAra bhadrabAhu (dvitIya) kI hI kRti mAnanI caahie|' yadyapi isa grantha kI zailI evaM bhASA kI niyukti kI zailI aura bhASA se nikaTatA hai, ataH use niyuktikAra kI kRti mAnane meM vizeSa bAdhA nahIM hai| paM. bAlacandra jI yaha 'jhANajjhayaNa' jinabhadragaNi kI kRti nahIM hai isa hetu paMDita dalasukhabhAI ke tarka kA apane pakSa meM upayoga karate haiM, aura unake isa nirNaya ko ki yaha grantha niyuktikAra kI kRti hai, ko svIkAra nahIM karate haiM aura na hI ve isakA tArkika khaNDana hI karate haiN| saMbhavata: unheM isameM yahI kaThinAI pratIta hotI hai ki cAhe ise niyuktikAra kI kRti mAne yA bhASyakAra kI kRti mAne donoM hI sthitiyoM meM yaha zvetAmbara paramparA kI kRti hI ThaharatI hai| ve kisI anya AcArya kI kRti mAnate haiM, kintu ve yaha bhI siddha nahIM kara pAte haiM ki yaha kisa anya AcArya kI kRti hai| __ kevala isa AdhAra para ki AcArya haribhadra ne apanI TIkA meM aura AcArya maladhArI hemacandra ne apane TippaNa meM ise jinabhadragaNi kI kRti nahIM batAyA haiise jinabhadra kI kRti mAnane se iMkAra kara denA samucita nahIM hai| kyoMki donoM ne unake sAmane jo mUlapATha thA usI para TIkA yA TippaNa likhe| jaba mUla meM

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42 nAmollekha vAlI gAthA unake samakSa thI hI nahIM to ve kisa AdhAra para kartA ke nAma kA ullekha karate aura jaba jinabhadragaNi kI apanI kisI bhI kRti meM apanA nAma dene kI pravRtti hI nahIM rahI to phira isa kRti meM ve apanA nAma kaise dete? paNDita bAlacandrajI ne isa grantha ko jinabhadragaNi kSamAzramaNa kI kRti mAnane se jo iMkAra kiyA hai, usakA sambhavataH mukhya kAraNa yahI hai ki ve ise kisI zvetAmbara AcArya kI kRti mAnanA nahIM cAhate haiM, kintu unakA yaha mantavya isalie siddha nahIM ho sakatA ki kRti mUlataH arddhamAgadhI bhASA meM hI likhI gaI hai| jinabhadragaNi kSamAzramaNa ke pUrvavartI evaM paravartI jo bhI digambara AcArya hue haiM una sabane zaurasenI prAkRta meM hI apane grantha likhe haiM, jabaki yaha grantha pUrNataH arddhamAgadhI meM hI pAyA jAtA hai| isa para mahArASTrI prAkRta kA prabhAva bhI prAya: adhika nahIM dekhA jAtA hai| vaise arddhamAgadhI aura mahArASTrI prAkRta meM jo bhI lekhana huA hai vaha pramukhataH zvetAmbara AcAryoM ke dvArA hI huA hai| ataH itanA sunizcita hai ki yaha grantha zvetAmbara paramparA meM hI nirmita huA hai / punaH AcArya haribhadra ne isa para jo TIkA likhI hai, vaha bhI mUlataH zvetAmbara paramparA kI hai| ataH granthakartA ke rUpa meM jinabhadragaNi kSamAzramaNa ko svIkAra karane meM koI bAdhA nahIM AtI hai| prAcIna jaina AcAryoM kI yaha pravRtti rahI hai ki ve apanI kisI racanA meM apane nAma kA ullekha nahIM karate the, yahI kAraNa hai ki vizeSAvazyakabhASya, jItakalpabhASya, vizeSaNavatI Adi granthoM meM jinabhadragaNi ne bhI kahIM bhI apane nAma kA ullekha nahIM kiyA hai, kintu isa AdhAra para vizeSAvazyakabhASya, jItakalpabhASya, vizeSaNavatI Adi ko kisI anya kI kRti nahIM mAnA jA sakatA hai| isase to yahI siddha hotA hai ki dhyAnazataka ke kartA jinabhadragaNi kSamAzramaNa hI haiM aura kartA ke nAma ke sambandha meM kisI prakAra kI bhrAMti na ho isalie paravartIkAla meM kisI ne 106vIM gAthA jor3akara kartA kA nAma nirdeza kara diyA hai| mAtra yahI nahIM digambara AcArya kundakunda, mUlAcAra ke kartA vaTTakera Adi ne bhI apanI kRtiyoM meM kahIM apane nAma kA nirdeza nahIM kiyA hai, aisI sthiti meM kyA samayasAra, mUlAcAra Adi ke kartRtva para bhI saMdeha kiyA jAyegA? sabase mahattvapUrNa bAta yaha hai ki yaha sampUrNa grantha vikrama kI AThavIM zatAbdI meM AcArya haribhadra ke samakSa upasthita thaa| jinabhadragaNi kA kAla lagabhaga

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dhyAnazataka : eka paricaya : 43 chaThI zatAbdI mAnA jA sakatA hai| jinabhadra ke pazcAt aura haribhadra ke pUrva jo pramukha zvetAmbara AcArya hue haiM unameM tattvArthasUtra ke TIkAkAra siddhasenagaNi kSamAzramaNa aura cUrNikAra jinadAsagaNi ko chor3akara aise koI anya samartha AcAryoM ke nAma hamAre samakSa nahIM haiM, jinheM isa grantha kA kartA batAyA jA ske| ye donoM bhI isake kartA nahIM haiM yaha bhI suspaSTa hai| ataH yaha nirvivAda rUpa se siddha hai ki dhyAnazataka ke racanAkAra zvetAmbara paramparA ke AcArya jinabhadragaNi kSamAzramaNa hI haiN| merI dRSTi meM ise niyuktikAra kI racanA mAnane meM bhI eka kaThinAI hai ki Avazyakaniyukti meM pratikramaNaniyukti kI aura kAyotsarganiyukti kI jo gAthAe~ haiM, unase dhyAnAdhyayana kI eka bhI gAthA nahIM milatI hai| vastuta: yaha grantha niyukti ke bAda kA aura jinadAsagaNi mahattara kI cUrNiyoM ke pUrva bhASyakAla kI racanA hai, ata: isake kartA vizeSAvazyakabhASya ke kartA jinabhadragaNi hI honA caahie| jahA~ taka jhANajjhayaNa ko niyuktikAra bhadrabAhu kI racanA mAnane kA prazna hai, isa sambandha meM hamAre pAsa meM koI bhI Thosa pramANa upalabdha nahIM hai, kevala yaha mAna karake ki AcArya haribhadra ne Avazyakaniyukti kI vyAkhyA meM ise samAhita kiyA hai, mAtra isI AdhAra para ise niyuktikAra kI racanA nahIM mAnA jA sakatA hai| kyoMki AcArya haribhadra ne Avazyakaniyukti kI TIkA meM anya-anya granthoM ke bhI saMdarbha diye haiM aura jinake kartA nizcita hI niyuktikAra nahIM haiN| ataH AcArya haribhadra kI TIkA meM uddhRta hone mAtra se ise niyuktikAra kI racanA mAnanA saMbhava nahIM hai| niyuktiyoM ke bAda meM bhASyoM aura cUrNiyoM kA kAla AtA hai aura prastuta kRti haribhadra ke pUrva hone se use bhASyakAra kI racanA mAnanA hI upayukta hai, kyoMki cUrNiyA~ to prAkRta gadya meM likhita haiM, ata: unakI zailI bhinna hai| zailI, bhASA Adi kI apekSA se ise vizeSAvazyakabhASya ke kartA jinabhadragaNi kI kRti mAna lenA hI saMbhava hai| racanAkAla jahA~ taka prastuta kRti ke racanAkAla kA prazna hai yadi hama ise jinabhadragaNi kSamAzramaNa kI racanA mAnate haiM to unakA jo kAla hai vahI isa kRti kA racanAkAla hogaa| vicArazreNI grantha ke anusAra jinabhadragaNi kSamAzramaNa kA svargavAsa vIra saMvat 1120 meM huaa| tadanusAra unakA svargavAsa vikrama saMvat 650 yA IsvI san 593 mAnA jA sakatA hai| dharmasAgarI paTTAvalI ke anusAra jinabhadragaNi kSamAzramaNa kA svargavAsa kAla vi.saM. 705 ke lagabhaga mAnA jAtA hai| tadanusAra

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44 : ve IsvI san 649 meM svargastha hue| cU~ki vizeSAvazyakabhASya aura unakI svopajJaTIkA unakI antima kRti ke rUpa meM mAne jAte haiM, ataH itanA sunizcita hai ki 'jhANajjhayaNa' kI racanA IsvI san kI 7vIM zatAbdI ke pUrvArddha meM hI kabhI huI hai| yaha nizcita hai ki jinabhadragaNi kSamAzramaNa zaka saMvat 531 arthAt IsvI san 609 ke pUrva hue haiM, kyoMki zaka saMvat 531 meM likhI vizeSAvazyakabhASya tAr3apatrIya prati ke AdhAra para pratilipi kI gaI anya tADapatrIya prati Aja bhI jaisalamera bhaMDAra meM upalabdha hai| isa prakAra vizeSAvazyakabhASya kI racanA zaka saMvat 531 arthAt IsvI san 609 se pUrva hI huI hai| vizeSAvazyakabhASya kA racanAkAla sAtavIM zatAbdI ke uttarArddha ke bAda nahIM le jAyA jA sakatA hai| ataH dhyAnazataka kI racanA IsvI san kI chaThI zatAbdI ke uttarArddha aura sAtavIM zatI prathama dazaka ke pUrva hI mAnanI hogii| paM. dalasukhabhAI ne ise niyuktikAra bhadrabAhu kI racanA hone kI kalpanA kI hai| yadyapi hama pUrva meM hI kalpanA ko nirasta kara cuke haiM phira bhI yadi hama niyuktiyoM kA racanAkAla IsA kI dUsarI yA tIsarI zatAbdI mAnate haiM to prastuta kRti ke racanAkAla kI pUrva sImA IsA kI dUsarI-tIsarI zatAbdI aura uttara sImA IsvI san kI chaThI zatAbdI kA uttarArddha mAnA jA sakatA hai| paM. bAlacandra jI ne apanI prastAvanA meM dhyAnazataka ke AdhAra rUpa meM sthAnAMgasUtra Adi sabhI arddhamAgadhI AgamoM ko valabhI vAcanA arthAt IsA kI 5vIM zatAbdI kI racanA mAnA hai, kintu yaha unakI bhrAMti hI hai| valabhI vAcanA vastutaH arddhamAgadhI AgamoM kA racanAkAla na hokara unakI aMtima vAcanA kA arthAt unakA sampAdana kAla hai| unakI racanA to usake pUrva hI ho cukI thii| sthAnAMgasUtra ko prastuta dhyAnazataka kA AdhAra grantha mAnA jA sakatA hai| usakI racanA usake kAphI pUrva hI ho cukI thI, cU~ki sthAnAMgasUtra eka saMkalanAtmaka grantha hai, usameM nau gaNa Adi ke jo ullekha haiM ve bhI use IsvI san kI prathamadvitIya zatAbdI se paravartI siddha nahIM karate haiN| sthAnAMgasUtra meM AyAradasA Adi dasa dazA-granthoM ke nAma aura unakI viSaya-vastu ke jo ullekha haiM ve samavAyAMgasUtra aura nandIsUtra meM varNita unakI viSaya-vastu se kAphI prAcIna haiM, ve nAgArjunIya (tIsarI zatI) aura devarddhigaNi kI vAcanA ke pUrva ke haiM aura dhyAnAdhyayana meM dhyAna ke usI prAcIna rUpa kA anusaraNa dekhA jAtA hai| yadi jhANajjhayaNa aparanAma dhyAnazataka kA AdhAra sthAnAMgasUtra rahA ho to bhI vaha IsvI san kI dUsarI zatI se pUrvavartI tathA pA~cavIM-chaThI zatI se paravartI nahIM hai, kyoMki

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dhyAnazataka : eka paricaya : 45 vikrama kI AThavIM zatAbdI aura tadanusAra IsvI san sAtavIM zatI ke uttarArddha meM hue haribhadra svayaM ise na kevala uddhRta kara rahe haiM, apitu AvazyakavRtti ke antargata usa para TIkA bhI likha rahe haiN| ataH jhANajjhayaNa aparanAma dhyAnazataka kA racanAkAla IsA kI dUsarI zatI ke pazcAt aura IsvI san kI sAtavIM zatI ke prathama dazaka ke pUrva ho sakatA hai| phira bhI merI dRSTi meM ise jinabhadra kSamAzramaNa kI racanA hone ke kAraNa IsvI san kI chaThI zatI ke antima caraNa kI racanA mAnanA adhika upayukta hai| grantha kI viSaya-vastu aura usakA vaiziSTaya prastuta grantha meM sarvaprathama maMgalagAthA meM grantha racanA ke uddezya ko spaSTa karane ke pazcAt dUsarI gAthA meM dhyAna ko paribhASita karate hue kahA gayA hai ki adhyavasAyoM kI ekAgratA 'dhyAna' hai aura unakI caMcalatA 'citta' hai| yaha citta bhI tIna prakAra kA hai- 1. bhAvanA rUpa 2. anuprekSA rUpa aura 3. cintA ruup| bhAvanA kI apekSA anuprekSA meM aura anuprekSA kI apekSA cintA meM citta kI caMcalatA vRddhigata hotI jAtI hai, jabaki dhyAna meM citta ekAgra rahatA hai| sAmAnya vyaktiyoM ke lie antarmuhUrta taka cittavRtti kA ekAgra honA dhyAna hai, kintu terahaveM guNasthAnavartI jina jaba caudahaveM guNasthAna meM yoga nirodha karate haiM arthAt mana, vacana aura kAyA kI pravRtti kA nirodha karate haiM, taba use dhyAna kahate haiN| isake pazcAt dhyAna ke cAra prakAroM arthAt ArtadhyAna, raudradhyAna, dharmadhyAna aura zukladhyAna kA ullekha karate hue prathama do ko bhavabhramaNa kA kAraNa aura antima do ko mukti kA sAdhana batAyA gayA hai| cAra dhyAnoM ko cAra gatiyoM se jor3ate hue jaina paramparA meM yaha kahA gayA hai ki ArtadhyAna tiryaMcagati kA, raudradhyAna nAraka gati kA, dharmadhyAna manuSya yA devagati kA tathA zukladhyAna mokSagati kA hetu hai| isake pazcAt prastuta grantha meM ArtadhyAna ke cAra prakAroM- 1. aniSTa yA amanojJa kA saMyoga 2. rogAdi kI vedanA 3. iSTa kA viyoga aura 4. nidAna arthAt bhaviSya sambandhI AkAMkSA kA ullekha huA hai| tatpazcAt yaha batAyA gayA hai ki rogAdi kI vedanA meM aura roga-mukti ke prayAsoM meM bhI vAstavika muni ko ArtadhyAna nahIM hotA hai, kyoMki Alambana prazasta hotA hai| isI prakAra mokSa kI icchA bhI nidAna rUpa nahIM hai, kyoMki usameM rAga-dveSa aura moha nahIM hai| isake pazcAt ArtadhyAna ke lakSaNa-Akranda, dainya Adi kI carcA hai| anta meM ArtadhyAna meM kauna-sI lezyA hotI hai aura ArttadhyAna kA svAmI kauna hai arthAt ArtadhyAna kina guNasthAnavartI jIvoM ko hotA hai, isakI carcA hai| isa prakAra gAthA 6 se

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lekara 18 taka teraha gAthAoM meM ArtadhyAna sambandhI vivecana hai| jJAtavya hai ki jainadharma meM ArtadhyAna ko dhyAna kA eka rUpa svIkAra karake bhI tyAjya mAnA gayA hai| __ Age gAthA kramAMka 19 se 22 taka cAra gAthAoM meM raudradhyAna ke cAra prakAroM- 1. hiMsAnubandhI 2. mRSAnubandhI 3. steyAnubandhI aura 4. saMrakSaNAnubandhI ke svarUpoM kA vivecana huA hai| isake pazcAt gAthA kramAMka 23-24 meM yaha batAyA gayA hai ki raudradhyAna svayaM karanA, anya se karAnA athavA karate hue kA anumodana karanA- ye tInoM hI rAga-dveSa aura moha yukta hone se naraka gati ke hetu haiN| isake pazcAt 25vIM gAthA meM ArttadhyAna meM kauna-sI lezyA hotI hai, isakI carcA kI gaI hai| tadanantara raudradhyAna ke lakSaNoM kI carcA kI gaI hai| raudradhyAna ko dhyAna ke antargata vargIkRta karake bhI use heya aura narakagati kA hetu batAyA gayA hai| Arta aura raudradhyAna heya yA tyAjya hone se prastuta kRti meM ina donoM kA vivecana atyanta saMkSepa meM mAtra 21 gAthAoM (7-27) meM huA hai| jabaki dharmadhyAna aura zukladhyAna kA vivecana lagabhaga 78 gAthAoM meM kiyA gayA hai| dharmadhyAna kI carcA ke prasaMga meM prastuta grantha meM dharmadhyAna kA vivecana nimna bAraha dvAroM arthAt vibhAgoM meM kiyA gayA hai- 1. bhAvanAdvAra 2. deza arthAt sthala dvAra 3. kAla arthAt dhyAna kA samaya 4. dhyAna ke Asana, 5. dharmadhyAna ke Alambana (svAdhyAya) 6. dhyAna kA krama 7. dhyAna kA viSaya 8. dhyAtA kI yogyatA jaise apramattatA Adi 9. anuprekSA arthAt dhyAna meM cintanIya viSaya 10. dharmadhyAna kI lezyA (manovRtti) 11. dharmadhyAna ke lakSaNa 12. dharmadhyAna phala yA prinnaam| isI krama meM dharmadhyAna ke prakAroM kA bhI ullekha huA hai- 1. AjJAvicaya arthAt vItarAga paramAtmA ne kyA-kyA karane yA nahIM karane kA Adeza diyA hai, usakA cintana karanA 2. apAyavicaya arthAt rAga, dveSa, moha kaSAya Adi kI doSarUpatA kA cintana karanA 3. vipAkavicaya arthAt karmavipAka (phala) para vicAra karanA 4. saMsthAnavicaya arthAt loka ke svarUpa para vicAra krnaa| sAtha hI yaha bhI batAyA gayA hai ki apramattasaMyata arthAt sAtaveM guNasthAna se lekara 11veM upazAMtamohanIya yA 12veM kSINamohanIya guNasthAnavartI muni dharmadhyAna ke adhikArI yA dhyAtA hote haiN| isI prakAra dharmadhyAna ke dhyAtA meM tejo, padya aura zukla ye tIna zubha lezyAe~ hotI haiN| isa prakAra hama dekhate haiM ki prastuta kRti dhyAnazataka yA dhyAnAdhyayana

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dhyAnazataka : eka paricaya : 47 meM gAthA kramAMka 28 se 68 taka 41 gAthAoM meM dharmadhyAna kA vivecana huA hai| isake Age 37 gAthAoM meM zukladhyAna kA vivecana hai| prastuta kRti meM dharmadhyAna ke samAna zukladhyAna ke bhI bAraha dvAra batAye gaye haiM, kintu inameM bhAvanA, deza(sthAna), kAla (dhyAna ke yogya samaya) tathA Asana (dhyAna ke Asana)- ye cAra dharmadhyAna aura zukladhyAna meM samAna hone se zukladhyAna kI carcA ke prasaMga meM inakA puna: ullekha nahIM kiyA gayA hai| ataH sarvaprathama zukladhyAna ke kSAMti (kSamA), mArdava (vinamratA), Arjava (saralatA) aura mukti (nirlobhatA) ye cAra Alambana batAye gaye haiN| vastutaH zukladhyAna kA mukhya lakSya kaSAyoM para vijaya prApta karanA hai, ataH krodha, mAna, mAyA aura lobha rUpa cAra kaSAyoM ke pratirodhI cAra dharmoM ko zukladhyAna kA Alambana kahA gayA hai| dhyAna-krama kI carcA karate hue isameM yaha batAyA gayA hai ki viSaya saMkoca arthAt saMsAra ke viSayoM ke prati anAtma bhAva jAgrata karate hue, arthAt ye mere nahIM hai, maiM inase bhinna hU~, AtmA ke zuddha jJAtA-draSTA bhAva para citta ko kendrita karanA- yaha viSaya saMkoca kA krama hai| chadmastha jIva isI krama meM zukladhyAna karatA hai, kintu vItarAga paramAtmA kA zukladhyAna yoganirodha rUpa zaileSI avasthA rUpa hotA hai- yahA~ 'mana' 'amana' ho jAtA hai| isake tIna dRSTAnta die gaye haiM- jaise mAntrika zarIra meM vyApta jahara ko DaMka sthAna para lAkara nirmala kara detA hai, vaise hI zukladhyAnI apane viSayoM meM vyApta mana ko, kramazaH usake viSaya rUpa viSa kA saMkoca karate hue, Atmatattva para kendrita kara amana yA nirviSaya banA detA hai| jisa prakAra IMdhana ko jalAte hue IMdhana ke abhAva meM agni svayaM naSTa ho jAtI hai, usI prakAra mana apane viSayoM kA tyAga karate hue anta meM amana bana jAtA hai| jaise kacce ghar3e ko agni meM pakAne para inakI ArdratA samApta ho jAtI hai, vaise hI dhyAnAgni meM tapAne se mana kI ArdratA arthAt viSayAnugAmitA samApta ho jAtI hai| phira manayoga, vacanayoga aura kAyayoga kA nirodha kisa prakAra aura kisa krama se hokara zaileSI avasthA ko prApta karatI hai, isakI carcA hai| isake pazcAt zukladhyAna ke cAra caraNoM- 1. pRthaktva-vitarkavicAra arthAt Atma-anAtma kA bheda-vijJAna 2. ekatva-vitarka-avicAra arthAta AtmA ke zuddha svarUpa meM sthiratA 3. sUkSmakriyA-anivRtti arthAt yoga nirodha meM pravartanazIla Atma sthiti aura 4. vyacchinnakriyA-apratipAtI arthAta triyoga nirodha kI aMtima sthiti yA nirvikalpa Atma-samAdhi kI avasthA kA vivecana kiyA gayA hai| tatpazcAt zukladhyAna kI cAra anuprekSAoM arthAt Asrava hetu,

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saMsAra kI azubhatA, bhavabhramaNa kI ananta paramparA aura vastu kI pariNamanazIlatA kA vicAra kiyA gayA hai| yadyapi ye anuprekSAe~ zukladhyAna kI prArambhika avasthA meM hI saMbhava haiN| phira zukladhyAna meM lezyA kI sthiti kI carcA karate hue kahA gayA hai ki zukladhyAna ke prathama do caraNoM meM zuklalezyA, tIsare caraNa meM parama zuklalezyA aura cauthe caraNa meM lezyA kA abhAva hotA hai| lezyA manovRtti rUpa hai| zukladhyAna ke caturtha caraNa meM mana 'amana' ho jAtA hai, ata: vahA~ lezyA nahIM hotI hai| tadanantara avadya (pUrNa ahiMsA), asammoha, viveka aura vyutsargaina zukladhyAna ke cAra lakSaNoM kI carcA kI gaI hai| zukladhyAna meM AtmA svarUpaghAta (svahiMsA) aura apaghAta donoM se rahita hotA hai, usakI mohadazA kA nivAraNa ho jAne para usameM asammoha aura viveka guNa prakaTa ho jAte haiN| phira zukladhyAna kA jo vyutsarga lakSaNa hai vaha mahattvapUrNa hai, kyoMki yahI eka aisA lakSaNa hai jo zukladhyAna ko apane samyak artha meM kAyotsarga banA detA hai, vItarAga-dhyAna banA detA hai| sAmAnyatayA janasAdhAraNa dhyAna aura kAyotsarga ko eka mAna lete haiM, kintu donoM meM antara hai| tapa ke bAraha bhedoM meM dhyAna aura kAyotsarga ko alaga-alaga mAnA gayA hai| dhyAna citta kI ekAgratA hai, jabaki kAyotsarga yA vyutsarga nirmamatva kA abhyAsa hai| dUsare zabdoM meM dhyAna to kisI eka viSaya para mana kA ekAgra honA hai, jabaki vyutsarga meM mana 'amana' ho jAtA hai| yahI kAraNa hai ki vyutsarga dhyAna kI uccatama yA antima avasthA hai| vyutsarga meM nirmamatva ke sAtha-sAtha tyAga bhI hai| vyutsarga 'para' meM anAtma buddhi yA nirmamatva buddhi hai| vaha yoganirodha hai| vaha vItarAgatA kI sAdhanA se bhI eka caraNa Age bar3hA huA hai| yahI kAraNa hai ki vyutsarga zukladhyAna kA lakSaNa kahA gayA hai| etadartha yaha batAyA gayA hai ki chadmastha ke sambandha meM mana kI ekAgratA ko dhyAna kahA jAtA hai, jabaki vItarAga ke sambandha meM kAya ki nizcalatA ko arthAt yoga-nirodha kI zaileSI avasthA ko dhyAna kahA jAtA hai| zukladhyAna ke phala yA pariNAma kI carcA karate hue kahA gayA hai ki zukladhyAna ke prathama do caraNoM kA phala zubhAsravajanya anuttara svarga kA sukha hai, jabaki antima do caraNoM kA phala karmakSaya aura mokSa kI prApti hai| kahA gayA hai ki tapa se karmanirjarA hotI hai, karma-nirjarA se mokSa kI prApti hotI hai| dhyAna tapa kA pradhAna aMga hai, ataH vaha mokSa kA hetu hai| anta meM aneka dRSTAntoM dvArA dhyAna mokSa kA hetu hai isa bAta ko siddha kiyA gayA hai aura kahA gayA hai ki dhyAna sabhI

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dhyAnazataka : eka paricaya : 49 guNoM kA AdhAra sthala hai, dRSTa aura adRSTa sabhI sukhoM kA sAdhaka hai, atyanta prazasta hai, vaha sadaiva hI zraddheya, jJAtavya evaM dhyAtavya hai| isa prakAra prastuta graMtha dhyAna kI paribhASA, dhyAna kA svarUpa, dhyAna ke prakAra, unake prabheda, svarUpa, lakSaNa, Alambana, dhyeya viSaya, lezyA, vibhinna dhyAnoM ke svAmI yA adhikArI dhyAna ke yogya sthAna, dhyAna ke yogya samaya, dhyAna ke Asana/mudrA Adi para prakAza DAlatA hai| isake vivecya viSayoM meM dhyAna ke bheda, prabheda, unake lakSaNa, Alambana Adi kI carcA to sthAnAMgasUtra aura tattvArthasUtra para AdhArita hai, kintu dhyAna ke sthAna, kAla, Asana Adi kI carcA isakI apanI maulikatA hai, jisakA paravartI granthoM jaise jJAnArNava, yogazAstra Adi meM bhI anusaraNa kiyA gayA hai|

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AcArAMgasUtra kI manovaijJAnika dRSTi prastuta zodha-nibandha kA uddezya AcArAMgasUtra meM varNita manovaijJAnika tathyoM kA Adhunika manovijJAna ke saMdarbha meM vizleSaNa evaM mUlyAMkana karanA hai| AcArAMgasUtra jaina Agama sAhitya kA eka prAcInatama grantha hai, jabaki vijJAna kI eka svataMtra vidhA ke rUpa meM manovijJAna kA vikAsa abhI-abhI hI huA hai| isa prakAra kAlakrama kI dRSTi se donoM meM lagabhaga do sahasrAbdiyoM kA antara hai| yaha bhI eka satya hai ki AcArAMgasUtra manovijJAna kA grantha na hokara AcArazAstra kA grantha hai aura isaliye usameM manovaijJAnika tathyoM kA vivecana usa rUpa meM to upalabdha nahIM hai jisa rUpa meM vaha eka manovijJAna kI pustaka meM pAyA jAtA hai| phira bhI usameM AcAra ke siddhAMtoM aura niyamoM ke lie jisa manovaijJAnika AdhArabhUmi aura manovaijJAnika dRSTi ko apanAyA gayA hai vaha tulanAtmaka adhyayana ke lie gaveSaNIya hai| ___AcArAMgasUtra mukhyataH zramaNa AcAra ke saiddhAMtika evaM vyAvahArika pakSa ko prastuta karatA hai| cU~ki mAnavIya AcAra mana aura buddhi se nikaTa rUpa se jur3A huA hai ata: yaha svAbhAvika hai ki AcAra ke sambandha meM koI bhI prAmANika cintana manovaijJAnika satyoM ko nakAra kara Age nahIM bar3ha sakatA hai| hameM kyA honA cAhie yaha bahuta kucha isa bAta para nirbhara karatA hai ki hama kyA haiM? aura kyA ho sakate haiM? hamArI kSamatAe~ evaM saMbhAvanAe~ kyA haiM? AcaraNa ke kisI sAdhya aura siddhAMta kA nirdhAraNa sAdhaka ke manovaijJAnika prakRti ko samajhe binA saMbhava nahIM hai| prastuta nibandha meM hameM yaha dekhanA hai ki AcArAMgasUtra meM AcAra ke siddhAMtoM evaM niyamoM ke pratipAdana meM kisa sImA taka manovaijJAnika dRSTi sannihita hai| AcArAMga kI manovaijJAnika dRSTi AcArAMgasUtra ke utthAna meM hI hameM usakI manovaijJAnika dRSTi kA paricaya mila jAtA hai| sUtra kA prArambha hI astitva sambandhI mAnavIya jijJAsA se hotA hai| pahalA hI prazna hai

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AcArAMgasUtra kI manovaijJAnika dRSTi : 51 asthi meM AyA uvavAie, Natthi me AyA uvavAie, ke ahaM AsI, ke vA io cuo peccA bhvissaami| 1/1/1/3 isa jIvana ke pUrva merA astitva thA yA nahIM athavA isa jIvana ke pazcAt merI sattA banI rahegI yA nahIM? maiM kyA thA aura mRtyu ke uparAnta kisa rUpa meM hoU~gA? yahI apane astitva kA prazna mAnavIya jijJAsA aura mAnavIya buddhi kA prathama prazna hai, jise sUtrakAra ne sarvaprathama uThAyA hai| manovaijJAnika dRSTi se manuSya ke lie mUlabhUta prazna apane astitva yA sattA kA hI hai| dhArmika evaM naitika cetanA kA vikAsa bhI isI astitva-bodha yA svarUpa-bodha para AdhArita hai| manuSya kI jIvana-dRSTi kyA aura kaisI hogI? yaha bahuta kucha isa bAta para nirbhara karatA hai ki apane astitva, apanI sattA aura apane svabhAva ke prati usakA dRSTikoNa kyA hai? pApa aura puNya athavA dharma aura adharma kI sArI mAnyatAe~ astitva kI dhAraNA para hI khar3I huI haiN| isIliye sUtrakAra ne kahA hai ki jo isa 'astitva' yA sva-sattA ko jAna letA hai vahI AtmavAdI hai, lokavAdI hai, karmavAdI hai aura kriyAvAdI hai| (se AyAvAdI loyAvAdI kammAvAdI kiriyAvAdI1/1/1/3) vyakti ke lie mUlabhUta aura sArabhUta tattva usakA apanA astitva hI hai, aura sattA yA astitva ke isa mUlabhUta prazna ko uThAkara granthakAra ne apanI manovaijJAnika dRSTi kA paricaya diyA hai| Adhunika manovijJAna meM bhI jijIviSA aura jijJAsA ko mAnava kI mUla pravRttiyA~ mAnA gayA hai| mAnavIya jijJAsAvRtti ko mahattva dete hue to yahA~ taka kahA gayA hai ki saMsayaM parijANato saMsAre pariNNAte- (5/1/149) arthAt saMzaya ke jJAna se hI saMsAra kA jJAna hai| Aja samasta vaijJAnika jJAna ke vikAsa meM saMzaya (jijJAsA) kI paddhati ko Avazyaka mAnA gayA hai| saMzaya kI paddhati ko Aja eka vaijJAnika paddhati ke rUpa meM mAnyatA prApta hai| jJAna ke kSetra meM pragati kA yahI ekamAtra mArga hai jise sUtrakAra ne pUrI taraha samajhA hai| AtmA ke svarUpa kA vizleSaNa AtmA ke svarUpa yA svabhAva kA vivecana karate hue sUtrakAra ne spaSTa rUpa se kahA hai- je AtA se vinAtA, je vinnAtA se aataa| jeNa vijANati se aataa| taM paDucca pddisNkhaaye| -(1/5/5/171) / isa prakAra vaha jJAna ko Atma-svabhAva yA Atma-svarUpa batAtA hai| jahA~ Adhunika manovijJAna cetanA ke jJAna, anubhUti aura saMkalpa aise tIna lakSaNa batAtA hai vahI AcArAMgasUtra AtmA

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ke jJAna lakSaNa para bala detA hai| sthUla-dRSTi se dekhane para yahI donoM meM antara pratIta hotA hai, kintu anubhUti (vedanA) aura saMkalpa yaha donoM lakSaNa zarIrAzrita baddhAtmA ke haiM ata: zuddha AtmA kA lakSaNa to mAtra jJAna hai, punaH anubhUti aura saMkalpa jJAna prasUta hai, ataH jJAna hI prathama lakSaNa siddha hotA hai| vaise AcArAMgasUtra meM aura paravartI jaina granthoM meM bhI manovijJAna sammata ina tInoM lakSaNoM ko dekhA jA sakatA hai, phira bhI AcArAMgasUtra meM AtmA ke vijJAtA svarUpa para bala dene kA eka viziSTa manovaijJAnika kAraNa hai| kyoMki AtmA kI anubhUtyAtmaka evaM saMkalpAtmaka avasthA meM pUrNataH samabhAva yA samAdhi kI upalabdhi saMbhava nahIM hai, jaba taka sukha duHkhAtmaka vedanA kI anubhUti hai yA saMkalpa-vikalpa cakra cala rahA hai AtmA parabhAva meM sthita hotI hai, citta meM samAdhi nahIM rahatI hai| AtmA kA svarUpa yA svabhAva dharma to samatA hai jo kevala usake jJAtA-draSTA rUpa meM svarUpataH upalabdha hotI hai| vedaka aura kartA rUpa meM vaha svarUpa upalabdha nahIM hai, prayAsa sAdhya hai| mana kA jJAna sAdhanA kA prathama caraNa nirgrantha sAdhaka ke lakSaNoM kA vivecana karate hue sUtrakAra kahatA hai- je maNaM parijANati se NiggaMthe je ya maNa apAvae- 2/15/778 jo mana ko jAnatA hai aura use apavitra nahIM hone detA hai vahI nirgrantha hai| isa prakAra nirgrantha zramaNa kI sAdhanA kA prathama caraNa hai- mana ko jAnanA aura dUsarA caraNa haimana ko apavitra nahIM hone denaa| mana kI zuddhi bhI svayaM manovRttiyoM ke jJAna para nirbhara hai| mana ko jAnane kA matalaba hai andara jhA~kakara apanI manovRttiyoM ko pahacAnanA, mana kI graMthiyoM ko khojanA, yahI sAdhanA kA prathama caraNa hai| bimArI kA jJAna yA bimArI kA nidAna, bimArI se chuTakArA pAne ke lie Avazyaka hai| Adhunika manovijJAna kI manovizleSaNa-vidhi meM bhI manograMthiyoM se mukta hone ke lie unakA jAnanA Avazyaka mAnA gayA hai| antardarzana jahA~ Adhunika manovijJAna kI eka mahattvapUrNa vidhi mAnI gayI hai, vahIM use nirgrantha sAdhanA kA prathama caraNa batAyA gayA hai| vastuta: AcArAMgasUtra kI sAdhanA apramattatA kI sAdhanA hai aura yaha apramattatA apanI cittavRttiyoM ke prati satat jAgarUkatA hai| cittavRttiyoM kA darzana hI samyak-darzana hai, sva-svabhAva meM ramaNa hai| Adhunika manovijJAna jisa prakAra mAnasika svAsthya ke liye manogranthiyoM ke tor3ane kI bAta kahatA hai usI prakAra jaina darzana bhI Atmazuddhi ke liye granthi-bheda kI bAta kahatA hai| granthi, granthi-bheda aura nirgrantha zabda ke prayoga svayaM AcArAMgasUtra kI manovaijJAnika

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AcArAMgasUtra kI manovaijJAnika dRSTi : 53 dRSTi ke paricAyaka haiN| vastutaH granthiyoM se mukti hI sAdhanA kA lakSya hai (gaMthehiM vivattehiM AyukAlassapArae 1/8/8/27) jo granthiyoM se rahita hai vahI nirgrantha hai| nirgrantha hone kA artha hai rAga-dveSa yA Asakti rUpI gA~Tha kA khula jaanaa| jIvana meM andara aura bAhara se ekamaya ho jAnA, mukhauTA kI jindagI se dUra ho jaanaa| kyoMki granthi kA nirmANa hotA hai- rAgabhAva se, Asakti se| isa prakAra AcArAMgasUtra eka manovaijJAnika satya ko prastuta karatA hai| AcArAMgasUtra ke anusAra baMdhana aura mukti ke tattva bAharI nahIM, AMtarika haiN| vaha spaSTa rUpa se kahatA hai ki baMdhappamokkho tujjha'jjhattheva - 1/5/2/155 baMdhana aura mokSa hamAre adhyavasAyI kivAM manovRttiyoM para nirbhara haiN| mAnasika baMdhana hI vAstavika baMdhana hai| ve gA~The jinhoMne hameM bA~dha rakhA hai ve hamAre mana kI hI gA~The haiN| vaha spaSTa udghoSaNA karatA hai ki kAmesu giddhA NicayaMkareti - 1/3/2/113 kAmabhogo ke prati Asakti se hI baMdhana kI sRSTi hotI hai| vaha gA~Tha jo hameM bA~dhatI haiAsakti kI gA~Tha hai, mamatva kI gA~Tha hai, ajJAna kI gA~Tha hai| isa Asakti se pratyutpanna hiMsA vyakti kI aura saMsAra kI sArI pIr3AoM kA mUla srota hai, yahI jIvana meM naraka kI sRSTi karatI hai, jIvana ko nArakIya banAtI hai| (esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nirae -1/1/2/15) AcArAMgasUtra ke anusAra viSaya bhoga ke prati jo AturatA hai vahI samasta pIr3AoM kI jananI hai| AturA paritAveMti 1/1/2/11) yahA~ hameM spaSTa rUpa se vizva kI samasta pIr3AoM kA eka manovaijJAnika vizleSaNa prApta hotA hai| sUtrakAra spaSTa rUpa se kahatA hai ki AsaM ca chaMdaM ca vigiMca dhiire| tumaM ceva taM sllmaahtttt| (1/2/4/83) he dhIra puruSa! viSaya bhogoM kI AkAMkSA aura tatsambandhI saMkalpavikalpoM kA parityAga kro| svayaM isa kAMTe ko apane antaHkaraNa meM rakhakara duHkhI ho rahe ho| isa prakAra AcArAMgasUtra baMdhana, pIr3A yA duHkha ke prati eka AtmaniSTha evaM manovaijJAnika dRSTikoNa prastuta karatA hai| vaha kahatA hai je AsavA te parissavA je parissavA, te AsavA (1/4/2/134) arthAt bAhara meM jo baMdhana ke nimitta haiM ve kabhI mukti ke nimitta bana jAte haiM aura jo mukti ke nimitta haiM ve hI kabhI baMdhana ke nimitta bana jAte haiN| isakA Azaya yahI hai ki baMdhana aura mukti kA sArA khela sAdhaka ke antaraMga bhAvoM para AdhArita hai| yadi isI prazna para hama Adhunika manovijJAna kI dRSTi se vicAra kareM to yaha pAte haiM ki AkAMkSAoM kA ucca stara hI mana meM kuNThAoM ko utpanna karatA hai aura una kuNThAoM ke kAraNa manogranthiyoM kI racanA hotI hai jo antatogatvA vyakti meM manovikRtiyA~ utpanna karatI haiN|

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54 mana ke pavitrIkaraNa kI manovaijJAnika vidhi punaH mana ko apavitra nahIM hone dene ke lie bhI mana kI vRttiyoM ko dekhanA jarUrI hai| kyoMki yaha mana ko duSpravRttiyoM se bacAne kI eka manovaijJAnika paddhati hai| Adhunika manovijJAna ke anusAra mana eka hI samaya meM draSTA aura kartA kI do bhUmikAoM kA nirvAha nahIM kara sakatA hai| isaliye kahA gayA appamatto kAmehaM uvarato pAvakammehiM (1/2/1/109), savvato pamattasya bhayaM savvato appamattassa Natthi bhayaM (1/3/1/129), jo apramatta hai vaha kAmanAoM se aura pApa karmoM se uparata hai, pramatta ko hI viSaya-vikAra meM pha~sane kA bhaya hai, apramatta ko nhiiN| apramattatA yA samyak draSTA kI avasthA meM pApakarma bandha nahIM hotA hai, isIlie kahA gayA- sammattadaMsI na kareti pAvaM (1/3/2/112) samyakadraSTA koI pApa nahIM karatA hai| AcArAMgasUtra meM mana ko jAnane athavA apramatta cetanA kI jo bAta bAra-bAra kahI gaI hai vaha mana ko vAsanAmukta karane kA yA mana ke pavitrIkaraNa kA eka aisA upAya hai jisakI prAmANikatA Adhunika manovijJAna ke prayogoM se siddha ho cukI hai| jaba sAdhaka apramatta cetanA se mukta hokara draSTAbhAva meM sthita hotA hai taba sArI vAsanAe~ aura sAre Avega svata: zithila ho jAte haiN| isI prakAra anyatra yaha kahakara bhI 'AyaMka daMsI na kareha pAvaM' punaH eka manovaijJAnika satya ko ujAgara kiyA gayA hai jo apanI pIr3A yA vedanA ko dekha letA hai, samajha letA hai| usake liye bhI pApakarma meM pha~sanA eka manovaijJAnika asaMbhAvanA bana jAtI hai| jaba vyakti pApakarma yA hiMsA janita pIr3A kA svayaM AtmaniSTha rUpa meM anubhava karatA hai, hiMsA karanA usake lie asambhava ho jAtA hai| isa prakAra hama dekhate haiM ki sUtrakAra pApa se virata hone ke lie manovaijJAnika satyoM para adhiSThita paddhati prastuta karatA hai| dharma kI manovaijJAnika vyAkhyA AcArAMgasUtra meM dharma kyA hai? isake do nirdeza hameM upalabdha hote hai? prathama zrutaskandha ke caturtha adhyayana ke prathama uddezaka ke prArambha meM ahiMsA ko zAzvata, nitya aura zuddha dharma kahA gayA hai (savve pANA savvebhatA savve jIvA savve sattA na haMtavvA- esa dhamme suddhe, nitie, sAsae, samecca loyaM khetaNNehiM pavediti (1/4/1/132) aura prathama zrutaskandha ke AThaveM adhyAya ke tIsare uddezaka meM samatA ko dharma kahA gayA hai (samiyAe dhamme AriehiM pavediti -1/8/3) / vastutaH dharma kI ye do vyAkhyAyeM do dRSTikoNoM kA pratinidhitva karatI haiN| ahiMsA vyAvahArika va samAja sApekSa dharma hai, jabaki vaiyaktika evaM AMtarika dRSTi se

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AcArAMgasUtra kI manovaijJAnika dRSTi : 55 samabhAva hI dharma hai| saiddhAntika dRSTi se ahiMsA aura samabhAva meM abheda hai, kintu vyAvahArika dRSTi se ve alaga haiN| samabhAva kI bAhya abhivyakti ahiMsA bana jAtI hai aura yahI ahiMsA jaba svakendrita (sva-dayA) hotI hai to samabhAva bana jAtI hai| samatva yA samatA dharma kyoM? yaha prazna svAbhAvika rUpa se utpanna hotA hai ki samatA ko dharma kyoM mAnA jAye? jaina paramparA meM dharma kI vyAkhyA vatthu sahAvo dhammo ke rUpa meM kI gayI hai, ataH samatA tabhI dharma mAnA jA sakatA hai jabaki vaha prANIya svabhAva siddha ho| Aiye jarA isa prazna para manovaijJAnika dRSTi se vicAra kreN| jaina darzana meM mAnava prakRti evaM prANIya prakRti kA gahana vizleSaNa kiyA gayA hai| mahAvIra se jaba yaha pUchA gayA ki AtmA kyA hai? aura AtmA kA sAdhya yA Adarza kyA hai? taba mahAvIra ne isa prazna kA jo uttara diyA thA vaha Aja bhI manovaijJAnika dRSTi se satya hai| mahAvIra ne kahA thA, AtmA samatvarUpa hai aura samatva hI AtmA kA sAdhya hai| (AyAe samAie AyA samAissa atttth| bhgvtiisuutr|) vastutaH jahA~-jahA~ bhI jIvana hai, cetanA hai, vahA~-vahA~ samatva saMsthApana ke anavarata prayAsa cala rahe haiN| parivezajanya viSamatAoM ko dUra kara samatva ke lie prayAsazIla bane rahanA yaha jIvana yA cetanA kA mUla svabhAva hai| zArIrika evaM mAnasika stara para samatva kA saMsthApana hI jIvana kA lakSaNa hai| DaoN. rAdhAkRSNan ke zabdoM meM jIvana gatizIla saMtulana hai| (jIvana kI AdhyAtmika dRSTi, pR. 259) / spensara ke anusAra pariveza meM nihita tathya jIvana ke saMtulana ko bhaMga karate rahate haiM aura jIvana apanI kriyAzIlatA ke dvArA punaH isa saMtulana ko banAne kA prayAsa karatA hai| yaha saMtulana banAne kA prayAsa hI jIvana kI prakriyA hai| (pharsTa prinsapala-spensara, pR. 66) / vikAsavAdiyoM ne ise hI astitva ke liye saMgharSa kahA hai, kintu merI apanI dRSTi meM ise astitva ke lie saMgharSa kahane kI apekSA samatva ke saMsthApana kA prayAsa kahanA hI adhika ucita hai| samatva ke saMsthApana evaM samAyojana kI prakriyA hI jIvana kA mahattvapUrNa lakSaNa hai| AcArAMgasUtra ke anusAra cetanA na to janma hai aura na mRtyu| cetanA ina donoM se Upara hai, janma aura mRtyu to eka zarIra meM usake Agamana aura le jAne kI sUcanAe~ bhara haiM, vaha inase aprabhAvita hai| saccA cetana jIvana to apramatta dazA, samabhAva meM avasthiti hai| AcArAMgasUtra meM hI ise svarUpa meM ramaNa kahA gayA hai|

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56 hamArI sAdhanA kA lakSya kyA hai? yaha prazna manovijJAna aura naitika darzana donoM kI hI dRSTi se mahattvapUrNa hai| jaina darzana meM ise mokSa kahakara abhivyApta kiyA gayA hai, kintu yadi hama jaina darzana ke mokSa kA vizleSaNa kareM to mokSa vItarAgatA kI avasthA hai aura vItarAgatA cetanA ke pUrNa samatva kI avasthA hai| isa prakAra jaina darzana meM samatA yA samatva ko hI naitika jIvana kA Adarza mAnA gayA hai| yaha bAta manovaijJAnika dRSTi se bhI sahI utaratI hai| saMgharSa nahIM, apitu samatva hI sAmAjika jIvana kA Adarza ho sakatA hai kyoMki yahI hamArA svabhAva hai aura jo sva-svabhAva hai vahI Adarza hai| svabhAva se bhinna Adarza kI kalpanA ayathArtha hai| spensara, DArvina evaM mArksa prabhRti kucha pAzcAtya vicAraka saMgharSa ko hI jIvana kA svabhAva mAnate haiM, lekina yaha eka mithyA dhAraNA hai| Adhunika vijJAna ke anusAra vastu kA svabhAva vaha hotA hai, jisakA nirAkaraNa nahIM kiyA jaataa| jaina darzana ke anusAra nitya aura nirapavAda vastudharma hI svabhAva hai| yadi hama isa kasauTI para kaseM, to saMgharSa evaM tanAva jIvana kA svabhAva siddha nahIM hotA hai| dvandvAtmaka bhautikavAda ke anusAra manuSya kA svabhAva saMgharSa hai, mAnavIya itihAsa varga-saMgharSa kI kahAnI hai| saMgharSa hI jIvana kA niyama hai| kintu yaha eka mithyA dhAraNA hai| yadi saMgharSa hI jIvana kA niyama hai to phira dvandvAtmaka bhautikavAda saMgharSa kA nirAkaraNa kyoM karanA cAhatA hai? saMgharSa miTAne ke liye hotA hai, jo miTAne kI, nirAkaraNa karane kI vastu hai, kyA use svabhAva kahA jA sakatA hai? saMgharSa yadi mAnava itihAsa kA eka tathya hai to vaha usake doSoM kA itihAsa hai, usake svabhAva kA itihAsa nhiiN| mAnava svabhAva saMgharSa nahIM, saMgharSa kA nirAkaraNa yA samatva kI sAdhanA hai kyoMki yugoM se mAnavIya prayAsa usI ke liye ho rahe haiN| saMgharSa athavA samatva se vicalana jIvana meM pAye jAte haiM lekina ve jIvana ke svabhAva nahIM, kyoMki jIvana kI prakriyA unake samApta karane kI dizA meM hI prayAsazIla hai| samatA kI upalabdhi hI manovaijJAnika dRSTi se jIvana kA sAdhya hai| kAmanA, Asakti, rAga-dveSa, vitarka Adi sabhI mAnasika asaMtulana evaM tanAva kI avasthA ko abhivyakti karate haiM, ata: AcArAMgasUtra meM inheM azubha mAnA gayA hai| isake viparIta vAsanAzUnya, niSkAma, anAsakta aura vItarAga avasthA hI jIvana kA Adarza hai, kyoMki vaha samatva kI sthiti hai| rAga aura dveSa kI vRttiyA~ hamAre cetana samatva ko bhaMga karatI haiN| ataH unase Upara uThakara vItarAgatA kI avasthA ko prApta kara lenA hI sacce samatva kI avasthA hai| vastutaH samatva

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AcArAMgasUtra kI manovaijJAnika dRSTi : 57 kI upalabdhi ko AcArAMgasUtra aura Adhunika manovijJAna donoM kI dRSTi se mAnava jIvana kA sAdhya mAnA jA sakatA hai| ataH jo jIvana kA sAdhya evaM svabhAva ho vahI dharma kahA jA sakatA hai| AcArAMgasUtra spaSTa rUpa se kahatA hai ki jo samatA ko jAnatA hai vahI muni dharma ko jAnatA hai / AcArAMgasUtra meM ahiMsA kA manovaijJAnika vizleSaNa AcArAMgasUtra meM ahiMsA ke siddhAMta ko manovaijJAnika AdhAra para hI sthApita karane kA prayAsa kiyA gayA hai| ahiMsA ko Arhat pravacana kA sAra aura zuddha evaM zAzvata dharma batAyA gayA hai| sarvaprathama hameM yaha vicAra karanA hai ki ahiMsA ko hI dharma kyoM mAnA jaaye| sUtrakAra isakA bar3A manovaijJAnika uttara prastuta karatA hai, vaha kahatA hai ki sabhI prANiyoM meM jijIviSA pradhAna hai, punaH sabhI ko sukha anukUla aura duHkha pratikUla hai (savve pANA piAuyA suhasAtA dukkhapaDikUlA, 1/2/3/78) ahiMsA kA adhiSThAna yahI manovaijJAnika satya hai| astitva aura sukha kI cAha prANIya svabhAva hai| jaina vicArakoM ne isI manovaijJAnika tathya ke AdhAra para ahiMsA ko sthApita kiyA hai| yadyapi maiMkejI ne ahiMsA kA AdhAra 'bhaya' ko mAnA hai, kintu usakI yaha dhAraNA galata hai, kyoMki bhaya ke siddhAMta ko yadi ahiMsA kA AdhAra banAyA jAyegA to vyakti kevala sabala kI hiMsA se virata hogA nirbala kI hiMsA se nahIM / bhaya ko AdhAra mAnane para to jisase bhaya hogA usI ke prati ahiMsaka buddhi bnegii| jabaki AcArAMga to prANiyoM ke prati hI nahIM apitu vanaspati, jala aura pRthvIkAyika jIvoM ke prati bhI ahiMsaka hone kI bAta karatA hai, ataH AcArAMgasUtra meM ahiMsA ko bhaya ke AdhAra para nahIM, apitu jijIviSA aura sukhAkAMkSA ke manovaijJAnika satyoM ke AdhAra para adhiSThita kiyA gayA hai| punaH ahiMsA ke ina manovaijJAnika satyoM ke sAtha tulyatA bodha ko bauddhika siddhAMta para khar3A kiyA gyaa| vahA~ kahA gayA hai ki je ajjhatthaM jANati se bahiyA jANati / evaM tullamaNNesiM (1/1/7/56) / jo apanI pIr3A kA jAna pAtA hai vahI tulyatA bodha ke AdhAra para dUsaroM kI pIr3A ko bhI samajha sktaa| yaha prANIya pIr3A kA tulyatA bodha ke AdhAra para hone vAlA AtmasaMvedana hI ahiMsA kA AdhAra hai| sUtrakAra to ahiMsA ke isa siddhAMta ko adhika gaharAI taka adhiSThita karane ke prayAsa meM yahA~ taka kaha detA hai ki jise tU mAranA cAhatA hai, pIr3A denA cAhatA hai, satAnA cAhatA hai vaha tU hI hai ( AcArAMgasUtra 1/5/5 ) / Age vaha yahA~ taka kaha detA hai ki jo loka kA apalApa karatA hai vaha svayaM apanI

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AtmA kA apalApa karatA hai (AcArAMgasUtra 1/1/2) yahA~ ahiMsA ko adhika gahana manovaijJAnika AdhAra dene ke prayAsa meM vaha jaina darzana ke AtmA sambandhI anekAtmavAda ke sthAna para ekAtmavAda kI bAta karatA pratIta hotA hai, kyoMki yahA~ vaha isa manovaijJAnika satya ko dekha rahA hai ki kevala AtmabhAva meM hiMsA asambhava ho sakatI hai| jaba taka dUsare ke prati para-buddhi hai, parAyepana kA bhAva hai taba taka hiMsA kI saMbhAvanAe~ upasthita haiN| vyakti ke liye hiMsA tabhI asaMbhava ho sakatI hai jaba usameM prANI jagat ke prati apanatva yA AtmIya dRSTi jAgRta ho| ahiMsA kI sthApanA ke lie jo manovaijJAnika bhUmikA apekSita thI use prastuta karane meM sUtrakAra ne AtmA kI vaiyaktikatA kI dhAraNA kA bhI atikramaNa kara use abheda kI dhAraNA para sthApita karane kA prayAsa kiyA hai| hiMsA ke nirAkaraNa ke prayAsa meM bhI sUtrakAra ne eka ora isa manovaijJAnika satya ko ujAgara kiyA hai ki hiMsA se hiMsA yA ghRNA se ghRNA kA nirAkaraNa saMbhava nahIM hai| vaha to spaSTa rUpa se kahatA hai zastroM ke AdhAra para yA bhaya aura hiMsA ke AdhAra para zAnti kI sthApanA saMbhava nahIM hai, kyoMki eka zastra kA pratikAra dUsare zastra ke dvArA saMbhava hai| zAMti kI sthApanA to nirvairatA yA prema dvArA hI saMbhava hai kyoMki azastra se bar3hakara anya kucha nahIM hai| (AcArAMgasUtra 1/3/3) AcArAMgasUtra meM mAnavIya vyavahAra kA preraka tattva sAmAnyatayA rAga aura dveSa yaha do karmabIja mAne gaye haiM, kintu inameM bhI rAga hI pramukha tathya hai| AcArAMgasUtra meM kahA gayA hai ki Asakti hI karma kA preraka tathya hai (1/3/2) AcArAMgasUtra aura Adhunika manovijJAna donoM hI isa sambandha meM eka mata haiM ki mAnavIya vyavahAra kA mUlabhUta preraka tattva vAsanA yA kAma hai| phira bhI AcArAMgasUtra aura Adhunika manovijJAna donoM meM vAsanA ke mUlabhUta prakAra kitane haiM? isa sambandha meM koI nizcita saMkhyA nahIM milatI hai| pAzcAtya manovijJAna meM jahA~ phrAyaDa kAma yA rAga ko hI ekamAtra mUla preraka mAnate haiM vahIM dUsare vicArakoM ne mUlabhUta prerakoM kI saMkhyA sau taka mAna lI hai phira bhI pAzcAtya manovijJAna meM sAmAnyatayA 14 nimna mUla pravRttiyA~ mAnI gaI haiM- 1. palAyanavRtti (bhaya) 2. ghRNA, 3. jijJAsA, 4. AkrAmakatA (krodha), 5. Atma gaurava (mAna); 6. AtmahInatA, 7. mAtRtva kI saMpreraNA 8. samUha bhAvanA, 9. saMgrahavRtti, 10. racanAtmakatA, 11.bhojanAnveSaNa, 12. kAma, 13. zaraNAgati aura 14. hAsya (aamod)| AcArAMgasUtra meM bhaya, dveSa, jijJAsA, krodha, mAna, mAyA, lobha, AtmIyatA, hAsya Adi kA yatra-tatra bikharA huA ullekha upalabdha

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AcArAMgasUtra kI manovaijJAnika dRSTi : 59 hai| isake atirikta hiMsA ke kAraNoM ko nirdeza karate hue kucha karma prerakoM kA ullekha hai yathA jIvana jIne ke lie, prazaMsA aura mAna-sammAna pAne ke liye, janma-maraNa se chuTakArA pAne ke lie, zArIrika evaM mAnasika duHkhoM kI nivRtti hetu prANI hiMsA karatA hai (1/1/4/37) / AcArAMgasUtra kA sukhavAdI dRSTikoNa __Adhunika manovijJAna hameM yaha batAtA hai ki sukha sadaiva anukUla isaliye hotA hai ki usakA jIvana-zakti ko banAye rakhane kI dRSTi se daihika mUlya hai aura duHkha isaliye pratikUla hotA hai ki vaha jIvana-zakti kA hrAsa karatA hai| yahI sukha-duHkha kA niyama samasta prANIya vyavahAra kA cAlaka hai| AcArAMgasUtra bhI prANIya vyavahAra ke cAlaka ke rUpa meM isI sukha-duHkha ke niyama ko svIkAra karatA hai| (AcArAMgasUtra 1/2/3/81) / anukUla ke prati AkarSaNa aura pratikUla ke prati vikarSaNa yaha indriya svabhAva hai| anukUla viSayoM kI ora pravRtti, pratikUla viSayoM se nivRtti yaha eka naisargika tathya hai, kyoMki sukha anukUla aura duHkha pratikUla hotA hai, isaliye prANI sukha ko prApta karanA cAhatA hai aura duHkha se bacanA cAhatA hai| vastutaH vAsanA hI apane vidhAnAtmaka rUpa meM sukha aura niSedhAtmaka rUpa meM duHkha kA rUpa le letI hai jisase vAsanA kI pUrti ho vahI sukha aura jisase vAsanA kI pUrti na ho athavA vAsanApUrti meM bAdhA utpanna ho vaha duHkh| isa prakAra vAsanA se hI sukha-duHkha ke bhAva utpanna hokara prANIya vyavahAra kA niyamana karane lagate haiN| damana kA pratyaya aura AcArAMgasUtra sAmAnyatayA AcArAMgasUtra meM iMdriya-saMyama para kAphI bala diyA gayA hai vaha to zarIra ko sukhA dene kI bAta bhI kahatA hai| lekina prazna yaha hai ki kyA pUrNa indriya-nirodha saMbhava hai? Adhunika manovijJAna kI dRSTi se iMdriya vyApAroM kA nirodha eka asvAbhAvika tathya hai| A~kha ke samakSa jaba usakA viSaya prastuta hotA hai to vaha usake saundarya darzana se vaMcita nahIM raha sktii| bhojana karate samaya sva ko asvIkAra nahIM kiyA jA sktaa| ataH yaha vicAraNIya prazna hai ki indriya-damana ke sambandha meM kyA AcarAMgasUtra kA dRSTikoNa Adhunika manovaijJAnika dRSTikoNa se sahamata hai? AcArAMgasUtra isa prazna kA uttara dete hue yahI kahatA hai ki iMdriya vyApAroM ke nirodha kA artha iMdriyoM ko apane viSayoM se vimukha karanA nahIM, varan viSaya sevana ke mUla meM jo nihati rAga-dveSa hai use samApta karanA hai| isa sambandha meM usameM jo manovaijJAnika dRSTikoNa prastuta kiyA

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60 gayA hai vaha vizeSa rUpa se draSTavya hai| usameM kahA gayA hai ki yaha zakya nahIM hai ki kAnoM meM par3ane vAle acche yA bure zabda sune na jAyeM, ataH zabdoM kA nahIM, zabdoM ke prati jagane vAle rAga-dveSa kA tyAga karanA caahie| yaha zakya nahIM hai ki A~khoM ke sAmane Ane vAlA acchA yA burA rUpa na dekhA jAye; ataH rUpa kA nahIM; apitu rUpa ke prati jAgrata hone vAle rAga-dveSa kA tyAga karanA caahie| yaha zakya nahIM ki nAsikA ke samakSa AyA huA sugandha sUMghane meM na Aye, ata: gandha kA nahIM, kintu gandha ke prati jagane vAlI rAga-dveSa kI vRtti kA tyAga karanA caahie| yaha zakya nahIM hai jIbha para AyA huA acchA yA burA rasa cakhane meM na Aye, ataH rasa kA nahIM; kintu rasa ke prati jAgane vAle rAgadveSa kA tyAga karanA caahie| yaha zakya nahIM hai ki zarIra se samparka hone vAle acche yA bure sparza kI anubhUti na ho, ataH sparza kA nahIM, kintu sparza ke prati jagane vAle rAga-dveSa kA tyAga karanA caahie| (AcArAMgasUtra 2/3/15/101105) / uttarAdhyayanasUtra meM bhI isakI puSTi kI gaI hai| usameM kahA gayA hai ki indriyoM ke manojJa athavA amanojJa viSaya Asakta vyakti ke lie rAga-dveSa kA kAraNa nahIM hote haiN| ye viSaya, rAgI puruSoM ke lie hI duHkha (baMdhana) ke kAraNa hote haiM, vItarAgiyoM ke baMdhana yA duHkha ke kAraNa nahIM ho sakate haiN| kAma bhoga na kisI ko bandhana meM DAlate haiM aura na kisI ko mukta hI kara sakate haiM, kintu jo viSayoM meM rAga-dveSa karatA hai, vahI rAga-dveSa se vikRta hotA hai (uttarAdhyayanasUtra 32/100-101) / __ jaina darzana ke anusAra sAdhanA kA saccA mArga aupazamika nahIM varan kSAyika hai| aupazamika mArga kA artha vAsanAoM kA damana hai| icchAoM ke nirodha kA mArga aupazamika mArga hai| Adhunika manovijJAna kI bhASA meM yaha damana kA mArga hai| jabaki kSAyika mArga vAsanAoM ke nirasana kA mArga hai vaha vAsanAoM se Upara uThAtA hai| yaha damana nahIM, apitu citta vizuddhi hai| damana to mAnasika gandagI ko DhakanA mAtra hai aura jaina darzana isa prakAra ke damana ko svIkAra nahIM krtaa| jaina dArzanikoM ne guNasthAna prakaraNa meM spaSTa rUpa se yaha batAyA hai ki vAsanAoM ko dabAkara Age bar3hane vAlA sAdhaka vikAsa kI agrima kakSAoM se anivAryatayA padacyuta ho jAtA hai| isa prakAra hama dekhate haiM ki jaina-darzana bhI Adhunika manovijJAna ke samAna hI damana ko sAdhanA kA saccA mArga nahIM mAnatA hai| usake anusAra sAdhanA kA saccA mArga vAsanAoM kA damana nahIM, apitu unake Upara uTha jAnA hai| vaha indriya nigraha nahIM, apitu aindriya anubhUtiyoM meM bhI mana kI vItarAgatA yA samatva kI avasthA hai|

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AcArAMgasUtra kI manovaijJAnika dRSTi : 61 isa prakAra hama dekhate haiM ki jaina AcArAMgasUtra apanI vivecanAoM meM manovaijJAnika AdhAroM para khar3A huA hai| uttama AcAra ke jo niyama upaniyama banAye gaye haiM ve bhI usakI manovaijJAnika dRSTi ke paricAyaka haiN| kintu yahA~ una sabakI gaharAIyoM meM jAnA saMbhava nahIM hai| kisI anya lekha meM unakI carcA kareMge yadyapi isa sampUrNa vivecanA kA yaha artha bhI nahIM hai ki AcArAMgasUtra meM jo kucha kahA gayA hai vaha sabhI manovaijJAnika satyoM para AdhArita hai| ahiMsA, samatA aura anAsakti ke jo Adarza usameM prastuta kiye haiM ve cAhe manovaijJAnika AdhAroM para adhiSThita hoM, kintu jIvana meM unakI pUrNa upalabdhatA kI saMbhAvanAoM para manovaijJAnika dRSTi se hI praznacihna lagAyA jA sakatA hai| ye Adarza ke rUpa meM cAhe kitane hI suhAvane hoM kintu mAnava jIvana meM inakI vyAvahArika saMbhAvanA kitanI hai yaha vivAda kA viSaya bana sakatA hai|

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kyA tattvArthasUtra strImukti kA niSedha karatA hai? 'tattvArthasUtra nikaSa' nAmaka kRti meM pro. ratanacandrajI jaina kA 'tattvArthasUtra meM strImukti niSedha' nAmaka Alekha prakAzita huA hai| isa Alekha meM unhoMne tattvArthasUtra ke sAtaveM evaM nauveM adhyAyoM ke do sUtroM ko AdhAra banAkara apane mata kI puSTi karane kA prayatna kiyA hai| yahA~ hama yaha vicAra kareMge ki unake ye tarka kitane samIcIna haiM? sarvaprathama unhoMne tattvArthasUtra ke nauveM adhyAya ke 'bAdarasamparAya sarve, (9/12)' nAmaka sUtra ko AdhAra banAkara yaha kahA hai ki nauveM guNasthAna ke saMvedabhAga paryanta zvetAmbara mAnyatA ke anusAra bhI bAIsa parISaha hote haiN| isakA tAtparya yaha hai ki nAgnya parISaha bhI nauveM guNasthAna taka hotA hai| cUMki strI nagna nahIM ho sakatI hai, isalie use nAgnya parISaha bhI nahIM hotA hai| nAgnya parISaha ke abhAva meM strI nauveM guNasthAna taka bhI nahIM pahu~ca sakatI hai| ata: yaha sUtra strI kI mukti kA virodhI hai, kyoMki mukti to 14veM guNasthAna para pahu~cane para hotI hai| isa sambandha meM pro. ratanacandra jaina kA artha ghaTana samyaka nahIM hai| kyA unake maMtavya kA Azaya yaha hai ki parISahoM ke sadbhAva meM hI mukti sambhava hai| digambara mAnyatA ke anusAra kevalI ko bhI kSudhA parISaha evaM pIpAsA parISaha nahIM hotA hai ataH vaha bhI mukta nahIM hogaa| sAtha hI yahA~ ve jisa nauveM guNasthAna kI kalpanA kara rahe haiM, vaha bhI ucita nahIM hai, kyoMki tattvArthasUtra aura usake svopajJabhASya ke kAla taka guNasthAna kI avadhAraNA kA vikAsa hI nahIM huA thA, kyoMki una donoM granthoM meM kahIM bhI 'guNasthAna' zabda nahIM milatA hai| zvetAmbara AgamoM kI devarddhigaNi kI valabhI kI I.san pA~cavIM zatI kI jo vAcanA hai, vahA~ taka bhI ardhamAgadhI AgamoM meM kahI guNasthAna zabda kA prayoga hI nahIM huA hai| samavAyAMgasUtra meM jina caudaha jIvasthAnoM kA ullekha hai vaha bhI paravartI prakSepa hai| vastutaH guNasthAna kA ullekha 5vIM zatI se pUrva kA nahIM hai| yahA~ isa sambandha meM adhika vistAra meM jAnA sambhava nahIM hai| guNasthAnoM kI avadhAraNA kA vikAsa

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kyA tattvArthasUtra strImukti kA niSedha karatA hai? : 63 paravartI kAla kI ghaTanA hai isa sambandha meM merI pustaka 'guNasthAna siddhAnta : eka vizleSaNa' meM vistRta carcA kI gaI hai, pAThaka use vahA~ dekheN| yahA~ 'bAdarasamparAya sarve' kA artha itanA hI hai ki jaba taka sthala rUpa se kaSAyoM kA udaya rahA huA hai taba taka sabhI parISahoM kI sambhAvanA hai| kaSAyoM ke kSaya yA upazama kA zarIra racanA se koI sambandha nahIM hai| kaSAya manovRtti hai aura manovRtti para vijaya pAne meM zarIra bAdhaka nahIM hai| jaba puruSa zarIra meM puruSaveda Adi nokaSAya samApta ho sakate haiM, to phira strI zarIra meM strIveda Adi nokaSAya kyoM samApta nahIM ho sakate haiM? tattvArthasUtra ke hI nauveM adhyAya ke gyArahaveM sUtra meM 'ekAdaza jine' nAmaka sUtra meM jina ke bhI gyAraha parISaha mAne gaye haiN| yaha mUla sUtra sarvArthasiddhi ke pATha meM bhI hai| parISahoM kI upasthiti yA anupasthiti kahIM bhI mukti meM sAdhaka yA bAdhaka nahIM hai| punaH ve parISaha zabda kA jo arthaghaTana kara rahe haiM vaha bhI samyak nahIM hai, kyoMki parISaha vaha hai jo sAdhanA ke kSetra meM upasthita ho jAtA hai, parISaha jIvanacaryA meM sahaja upasthita hone vAlI ghaTanA hai, usakA gRhastha aura muni se koI sIdhA sambandha nahIM hai| parISaha gRhastha ko bhI ho sakatA hai| kSudhA, nAgnya Adi aneka parISaha garIba vyakti bhI sahana karate haiN| pazuoM ko nAgnya parISaha nahIM hotA isalie vaha mukta nahIM hotA to kyA ve yaha mAnane ko bhI sahamata haiM ki digambara muni ko bhI kabhI kSudhA aura pIpAsA parISaha hote haiM aura kabhI nahIM bhI hote haiM, kyoMki digambara muni bhI AhAra karate haiM, jala pIte haiM, yadi AhAra karanevAle ko bhI kSudhA aura pIpAsA parISaha saMbhava ho sakate haiM, to vastradhArI ko bhI vastra kI alpatA athavA kabhI anupalabdhi hone para nAgnya parISaha ho sakatA hai| yadi AhAra karate hue kaivalya kI prApti hotI hai, kaivalya prApti meM AhAraka dazA bAdhaka nahIM hai to phira vastra kaivalya meM kaise bAdhaka ho sakatA hai| punaH parISaha kA kaivalya se koI sIdhA sambandha nahIM hai, kyA jo AhAra karegA use kaivalya kI prApti nahIM hogI? aisI sthiti meM to digambara muni ko bhI kaivalya kI prApti asaMbhava ho jAyegI aura kaivalya kI prApti nahIM hogI to phira mukti bhI nahIM hogii| satya yaha hai ki mukti kA parISaha ke sadbhAva yA abhAva se koI sIdhA sambandha hI nahIM hai| merA, bhAI ratanacandrajI se pahalA prazna yaha hai ki AdhyAtmika vikAsa yA mukti parISaha ke sadbhAva meM sambhava hai yA parISaha ke abhAva meM saMbhava hai? yadi ve prathama vikalpa mAne ki mukti parISaha ke sadbhAva meM hI saMbhava hai to phira yaha

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64 bAta bhI mAnanI hogI ki nagnatva parISaha aura strI parISaha ke sadbhAva meM hI mukti hogI, kintu tattvArthasUtra meM nagnatva aura strI parISaha donoM hI cAritramoha ke kAraNa mAne gaye haiM aura cAritramoha dasaveM guNasthAna taka hI hotA hai, ataH yaha mAnanA hogA ki gyArahaveM se lekara caudahaveM guNasthAna meM nAgnya aura strI pahiSaha kA abhAva hotA hai aura inake abhAva meM hI AtmA mukta hotI hai| ataH yadi sAdhvI ko nAgnya parISaha nahIM hotA hai, to usase usakI mukti meM koI bAdhA nahIM AegI, kyoMki siddhAnta yaha kahatA hai ki cAritra mohajanya nAgnya parISaha ke abhAva meM hI mukti hogI, sadbhAva meM nahIM / ataH tattvArthasUtra kA nauveM adhyAya kA pandrahavA~ sUtra' cAritramohe nAgnyAratistrIniSadyAkrozayAcanAsatkArapuskArAH ' yaha spaSTa kara detA hai ki nAgnya parISaha kA abhAva strImukti kA virodhI nahIM hai| punaH yadi ve dUsarA vikalpa satya mAnate haiM ki parISaha ke abhAva meM hI mukti hotI hai to unake anusAra bhI strI meM nAgnya parISaha kA abhAva hI hai, ataH vaha mukta ho sakatI hai, phalataH tattvArthasUtra kisI bhI sthiti meM strImukti kA virodhI nahIM hai, vastutaH parISahoM kA sadbhAva yA abhAva mukti kA hetu hI nahIM hai parISahoM ke sadbhAva meM bhI mukti saMbhava hai aura parISahoM ke abhAva meM bhI mukti saMbhava hai| kyoMki tattvArthasUtra ke sarvArthasiddhi mAnya digambara pATha meM aura tattvArthabhASya mAnya zvetAmbara pATha meM 'ekAdaze jine ' pATha to samAna hI hai| jisakA spaSTa artha to yahI hai ki jina meM bAIsa meM se vedanIyajanya gyAraha parISaha hote haiM aura jJAnAvaraNa, darzanAvaraNa, mohanIya aura antarAyajanya gyAraha parISaha nahIM hote haiN| vedanIya Adi aghAtI karmajanya parISahoM kA sadbhAva mukti meM bAdhaka nahIM hai aura mohanIya Adi ghAtI karmajanya parISaha kA sadbhAva mukti meM bAdhaka hai / tattvArthasUtra meM nAgnya aura strI parISaha kA sambandha cAritra moha se hai, vahA~ cAritramoha kA sambandha vastra kI upalabdhi yA anupalabdhi se nahIM hai, apitu vastra ke prati Asakti se hai, lajjA ke bhAva se haiM, sAtha hI strI parISaha kA matalaba strI kI upasthiti yA anupasthiti se nahIM hai, apitu kAmavAsanA se hai| yaha satya hai ki vastrAsakti evaM loka-lajjA kA bhAva vastra kI upasthiti meM bhI ho sakatA hai aura usake abhAva meM bhI ho sakatA hai| isI prakAra vastrAsakti yA lajjA bhAva kA tyAga bhI vastra kI upasthiti aura anupasthiti donoM meM sambhava hai, jaise Adhunika kAla meM vastra pahanane ke jo tarIke haiM, vahA~ vastra ke hote hue bhI lajjA kA bhAva nahIM hotA hai| ataH 'bAdarasamparAya sarve' sUtra strImukti meM bAdhaka nahIM hai|

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kyA tattvArthasUtra strImukti kA niSedha karatA hai? : 65 AdaraNIya bhAI ratanacandrajI jaina ne tattvArthasUtra meM strImukti niSedha ke sambandha meM jo nauveM adhyAya kA sUtra prastuta kiyA hai vaha hai- zukle cAdye puurvvidH| ve likhate haiM ki 'tattvArthasUtrakAra' ne isa sUtra ke dvArA bhI strImukti kA niSedha kiyA hai, kyoMki sUtra meM kahA gayA hai ki cAra prakAra ke zukladhyAnoM meM se prathama do dhyAna pRthaktva-vitarka-vicAra aura ekatva-vitarka-avicAra, pUrvavid arthAt caturdaza pUrvo ke jJAtA zrutakevalI ko hote haiM tathA digambara aura zvetAmbara donoM sampradAyoM ke anusAra strI ko 11 aMgoM kA jJAna hI ho sakatA hai bhale hI vaha AryikA ho| isase spaSTa hai ki use caturdaza pUrvo kA jJAna nahIM ho sktaa| phalasvarUpa usako zukladhyAna ke Adi ke do dhyAna bhI nahIM ho sakate aura unake abhAva meM use kevalajJAna honA asaMbhava hai| unake isa tarka kA AdhAra yaha hai ki 'caturdaza pUrvo ke jJAna ke binA zukladhyAna ke prathama do bheda bhI saMbhava nahIM haiM, cU~ki strI dRSTivAda kA adhyayana nahIM kara sakatI ata: usameM dRSTivAda ke jJAna kA abhAva hai, isalie vaha pUrvavid bhI nahIM hai| pUrvo ke jJAna kA abhAva hone se usameM zukladhyAna ke prathama do caraNa nahIM hoMge tathA zukladhyAna ke abhAva meM kevalajJAna bhI saMbhava nahIM hai aura kevalajJAna ke abhAva meM usakI mukti bhI saMbhava nahIM hai|' prathama to yaha ki unhoMne isameM tattvArthasUtra kA sandarbha dete hue jo sAtaveM adhyAya ke 39veM sUtra kA ullekha kiyA hai vaha bhI tarkasaMgata nahIM hai| bhASyamAna pATha meM sUtra kA prathama aMza 'zukle cAdye' itanA hI milatA hai 'pUrvavidaH' yaha bhinna sUtra hai| bhASyamAna mUlapATha ke anusAra zukladhyAna ke prathama do caraNa pUrNa hone para upazAnta kaSAya athavA kSINa kaSAya avasthA kI prApti hotI hai| yahA~ isa sUtra meM zukladhyAna ke prathama do caraNoM kA sambandha kaSAya kI upazamatA yA kSINatA se hai na ki pUrvavida hone se| yadyapi agalA sUtra pUrvavid hai, kintu vaha vikalpa rUpa hI hai ki zukladhyAna ke do caraNa ko prApta vyakti 'pUrvavid' ho bhI sakatA hai athavA nahIM bhii| isa prakAra isa sUtra meM zukladhyAna ke lie pUrvavid honA yaha Avazyaka nahIM hai, kintu upazAnta kaSAya yA kSINa kaSAya honA Avazyaka hai| ataH unakA yaha tarka kI strI pUrvavid nahIM hotI hai, isalie vaha mukta nahIM ho sakatI hai, samucita nahIM hai| mukta hone ke lie mAtra kSINa kaSAya honA Avazyaka hai na ki pUrvo kA jnyaan|

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punaH strI pUrvavid nahIM hotI hai, aisA ekAMta niSedha bhI zvetAmbara mAnya mUla AgamoM meM to mujhe kahIM dekhane ko nahIM milaa| strI ke lie dRSTivAda ke adhyayana kA niSedha bhI prAcIna granthoM meM nahIM hai| yaha niSedha bhI paravartI AcAryoM ke dvArA hI kalpita kiyA gayA hai| paravartI AcAryoM ne to zrAvaka ko bhI Agama adhyayana kA adhikArI nahIM mAnA hai, kintu prAcIna sthiti aisI nahIM rahI hai| punaH pUrvavid honA yaha mukti kI anivArya zarta nahIM hai| jaina AcAryoM ne yaha mAnA hai ki nau pUrvo taka kA jJAtA bhI mithyAdRSTi aura abhavya ho sakatA hai| aisI sthiti meM 'pUrvajJAna' mukti kI anivArya zarta nahIM hai| isa sambandha meM 'tattvArthasUtranikaSa' nAmaka isI kRti meM vidvatvarya muni pramANasAgarajI mahArAja dvArA prastuta digambara paramparA ke bahuzruta vidvAn evaM cAritra cUDAmaNi AcAryapravara vidyAsagarajI mahArAja kA nimna mantavya draSTavya hai, ve likhate haiM- 'AcArya mahArAja isa sUtra kA bahuta acchA artha karate haiM- 'zukle cAdye pUrvavidaH' isa sUtra meM 'ca' zabda hai, isake do artha nikalate haiM- pahalA artha to yaha hai ki zukle cAdye pUrvavidaH se zukle cAdye apUrvavidaH artha bhI nikAlanA cAhie, kyoMki nirgrantha kA jaghanya zruta jo hai vaha aSTapravacana mAtRkA batAyA gayA hai jo isa bAta kA paricAyaka hai ki kadAcit jo pUrvavida nahIM haiM, jaise zivabhUti mahArAja the, ve alpajJAnI hokara ke bhI bhAvazruta kevalatva ko prApta kara sake the|' - isa prakAra bhAI ratanacandrajI ke guruvarya paramapUjya AcAryazrI ke mantavya se hI yaha siddha ho jAtA hai ki mukti ke lie pUrvavid honA Avazyaka nahIM hai| aisI sthiti meM yaha sUtra strImukti kA niSedhaka siddha nahIM hotA hai| ___ apane pakSa ke bacAva meM pro. ratanacaMdrajI yaha likhate haiM ki 'yadi kSapaka zreNI kA viziSTa pariNAma hone para zrutajJAnAvaraNa ke viziSTa kSayopazama se strI ko zAbdika jJAna hue binA dvAdazAMga kA arthabodha ho jAtA hai, to puruSa ke lie dvAdazAMga ke adhyayana kI anivAryatA asiddha ho jAtI hai|' - isakA uttara bhI AcArya zrI ke pUrvokta mantavya se hI mila jAtA hai| zabdazaH dvAdazAMga kA adhyayana mukti ke lie kabhI Avazyaka nahIM rahA hai| gajasukamAla muni kA kathAnaka donoM paramparAoM meM mAnya hai, unhoMne jisa dina pUrvAhna meM dIkSA lI usI dina aparAhna meM dhyAna-sAdhanA hetu ve zmazAna meM cale gae aura usI rAtri meM kaivalya ko prApta kara mukta ho ge| unhoMne kaba dvAdazAMga kA adhyayana kiyA hogA? ata: zvetAmbaradigambara kisI bhI paramparA meM yaha mAnyatA nahIM rahI hai ki mukti ke lie dvAdazAMga

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kyA tattvArthasUtra strImukti kA niSedha karatA hai? : 67 kA adhyayana Avazyaka hai| sabhI kaSAyoM evaM karmoM kA pUrNataH kSaya hI mukti kI anivArya zarta hai, jise umAsvAti ne tattvArthasUtra meM bhI pratipAdita kiyA hai| ___ puna: apane mata kI puSTi hetu bhAI ratanacandra jI likhate haiM ki 'dUsarI bAta yaha hai ki 14 pUrvo ke (zAbdika) adhyayana ke binA unakA arthabodha unhIM RSiyoM ko hotA hai jinheM prajJAzramaNatvaRddhi (labdhi) prApta hotI hai| kintu digambara aura zvetAmbara donoM AmnAyoM ke AgamoM meM striyoM ko sabhI prakAra kI labdhiyoM kA niSedha kiyA gayA hai|' AdaraNIya bhAI ratanacandrajI kA yaha kathana bhI pramANa purassara nahIM hai| prathamataH isa sambandha meM unhoMne kisI Agama yA Agamatulya grantha kA pramANa hI nahIM diyA hai| jahA~ taka merI jAnakArI hai zvetAmbara mAnya ardhamAgadhI AgamoM meM evaM digambara paramparA meM mAnya Agamatulya granthoM, yathA kasAyapAhuDa, SaDkhaNDAgama, mUlAcAra, bhagavatI-ArAdhanA Adi meM isa prakAra kA koI ullekha nahIM hai ki 'striyoM ko kisI bhI prakAra kI labdhi nahIM hotI hai|' tiloyapaNNatti meM mAtra yaha kahA gayA hai ki 'zrutajJAnAvaraNa aura vIryAntarAya ke utkRSTa kSaya yA upazama se prajJAzramaNatva Rddhi utpanna hotI hai, jisase vaha caudaha pUrvo ke viSayoM ko, sarvazruta aura unake adhyayanoM ko jAna letA hai|' (4/10/17-18) kintu isase yaha to siddha nahIM hotA hai ki striyoM ko prajJAzramaNa Rddhi nahIM hotI hai| jisa zvetAmbara pravacanasAroddhAra grantha kA sandarbha diyA hai, vaha Agama grantha nahIM hai, dUsare vaha paryApta paravartI (13-14vIM zatI) kAla kA grantha hai| punaH usameM bhI bhavya striyoM ke lie jina labdhiyoM kA niSedha kiyA hai, ve haiM- arihaMta, cakravartI baladeva, vAsudeva, saMbhinna zrotRtva, cAraNalabdhi, caudahapUrvItva, gaNadhara, pulAka aura aahaark| punaH prathamata: zvetAmbara paramparAnusAra ina labdhiyoM kA bhI ekAnta niSedha nahIM mAnA gayA hai| yahA~ apavAda sambhava mAne gaye haiN| anyathA unake hI Agama jJAtAdharmakathAMgasUtra meM varNita mallI kA tIrthaMkara honA khaNDita ho jaayegaa| ataH pravacanasAroddhAra meM jo niSedha hai, vaha bhI ekAnta niSedha nahIM hai| sAtha hI pravacanasAroddhAra kI jisa gAthA (1506) kA sandarbha unhoMne diyA hai, vaha gAthA bhI striyoM meM na to prajJAzramaNatva labdhi kA niSedha karatI hai aura na vAdalabdhi kA (jisakA ullekha pro. ratanacandrajI ne apane isI lekha ke agrima bhAga meM kiyA hai|) pravacanasAroddhAra meM jina aTThAIsa labdhiyoM kA ullekha hai, unameM se striyoM ke sambandha meM mAtra uparokta dasa labdhiyoM kA hI niSedha hai, zeSa kA niSedha nahIM hai| ataH pro. ratanacandrajI kisa AdhAra para yaha kahate haiM ki

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68 strI meM prajJAzramaNatvalabdhi kA niSedha hai| pravacanasAroddhAra meM yaha spaSTa likhA gayA hai ki bhavya striyoM meM dasa labdhiyoM ko chor3akara zeSa labdhiyA~ hotI haiN| apane lekha ke agrima bhAga meM unhoMne eka AdhAra yaha batAyA hai ki tattvArthasUtra meM aNagAra dharma ke antargata kevala puruSocitavrataniyamoM kA hI kathana kiyA gayA hai| vahA~ striyoM ke ucita vrata niyamoM kA bhUla se bhI nAma nahIM liyA gayA hai / isake uttara meM merA nivedana yaha hai ki tattvArthasUtra meM kahIM bhI zrAvikA zabda kA ullekha nahIM milatA hai| kyA isa AdhAra para vaha yaha mAna leMge ki tattvArthasUtra zrAvikA ke vratadhArI hone kA niSedha karatA hai? kyA usameM aNuvrata Adi bhI sambhava nahIM hai? AgamoM meM athavA mUlAcAra Adi meM sAdhviyoM ke lie kevala unhIM bAtoM kA alaga se ullekha kiyA gayA hai jo sAdhuoM kI apekSA bhinna thiiN| samAna bAtoM ke bAre meM kucha prasaMgoM ko chor3akara bhikSu aura bhikSuNI donoM zabdoM kA ullekha nahIM hai, mAtra bhikSu kA hI ullekha hai / umAsvAti ne tattvArthasUtra meM zrAvaka ke vratoM evaM aticAroM kA ullekha karate hue kahIM bhI strI ke lie alaga se ullekha nahIM kiyA hai| usameM ullekhita svapatnI - santoSa-vrata kevala puruSoM ke lie hai, to phira strI ke lie svapati - santoSa kA ullekha kyoM nahIM hai? phira to yaha kahanA par3egA ki tattvArthasUtra zrAvikA ke aNuvratI hone kA bhI niSedha karatA hai / bhASya, AcAracUlA Adi vyAkhyA - grantha haiM, ata: inameM spaSTatA ke lie bhikSuNI Adi zabdoM kA ullekha huA hai| bhASya meM to siddhoM ke bheda meM strImukti kA bhI ullekha hai| cU~ki digambara vidvAn jaba bhASya ko svopajJa hI nahIM mAnate haiM to phira usakA AdhAra lekara svamata kI puSTi kA prayatna kyoM karate haiN| mUlAcAra meM to spaSTarUpa se muni evaM AryikA kI mukti (siddhi) kA ullekha hai| vahA~ digambara vidvAn muni ke lie to tadbhava mukti svIkAra karate haiM kintu jaba AryikA kA prazna AtA hai to vaha bhavAntara meM mukta hogI aisA artha kyoM karate haiM? mUlAcAra, SaTkhaNDAgama Adi digambara paramparA ko mAnya granthoM meM jaba strImukti phalita ho rahI hai, to phira ve strImukti kA niSedha kisa AdhAra para karate haiM? yadi hama tattvArthasUtra ke mUla sUtroM ke mAtra zAbdika arthoM ko grahaNa kareM to usameM na to strI aura puruSa ke bheda se mukti kI koI carcA hai aura na hI strI mukti kA niSedha hI hai / 'tattvArthasUtra meM strImukti kA niSedha' aisA pratipAdana kevala svaira kalpanA atirikta kucha nahIM hai| *

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana rAjapraznIyasUtra ardhamAgadhI Agama sAhitya ke upAMga varga ke antargata AtA hai| upAMgoM meM yaha dUsarA upAMga hai aura isa apekSA se ise sUtrakRtAMgasUtra kA upAMga mAnA gayA hai, yadyapi aMga AgamoM se yaha samIkaraNa yuktisaMgata nahIM hai, phira bhI sUtrakRtAMgasUtra meM jina vibhinna dArzanika mAnyatAoM kI samIkSA hai unameM se punarjanma evaM paraloka ko nakAranevAle nAstikoM kI samIkSA isameM bhI hai| isa sUtra ke nAma ko lekara vidvAnoM meM kvacit matabheda bhI dekhA jAtA hai| nandIsUtra meM isakA nAma 'rAyapaseNiya' diyA gayA hai| AcArya malayagiri ne bhI ise 'rAyapaseNIa' nAma se ullekhita kiyA hai| ina donoM meM vizeSa antara nahIM hai, ardhamAgadhI prAkRta aura mahArASTrI prAkRta kI apekSA se yaha antara hai| AcArya malayagiri isakA saMskRta rUpAntaraNa 'rAjapraznIyam' karate haiM, kintu unake dvArA kiyA gayA yaha saMskRta rUpAntaraNa paravartI hai| unake pUrva tattvArthavRtti meM siddhasenagaNi ne ise 'rAjaprasenakIya' ke rUpa meM ullekhita kiyA hai jisakA artha rAjaprasena kA saMvAda- aisA ho sakatA hai| municaMdrasUri ne to isakA nAma rAjaprasenajit hI batAyA hai, jisase yahI siddha hotA hai ki yaha grantha rAjA prasenajita ke saMvAda se sambandhita hai| isake ina nAmoM meM kauna-sA nAma samyak hai, yaha eka vicAraNIya viSaya hai kyoMki isameM aneka vipratipattiyA~ haiN| merI dRSTi meM siddhasenagaNi kI tattvArthavRtti kA rAjaprasenakIya athavA municandra dvArA ullekhita rAjA prasenajita nAma adhika ucita pratIta nahIM hotA hai| jJAtavya hai ki 'rAyapaseNiya' isa prAkRta zabda kA saMskRta rUpa rAjapraseNakIya yA rAjaprasenajita cAhe sambhava bhI ho. phira bhI yaha adhika samIcIna nahIM hai| kyoMki isameM jisa rAjA ke sAtha saMvAda huA hai, use ardhamAgadhI Agama-sAhitya meM 'paesI' aura pAli tripiTaka meM 'pAyAsI' kahA gayA hai| paesI yA pAyAsI ko prasenajita kA saMkSipta rUpa nahIM mAnA jA sakatA hai| ___ maiM rAjaprasenajita nAma kA pakSadhara ho sakatA thA, yadi dIghanikAya ke pAyAsIsutta meM prasenajita aura kumAra zramaNa ke madhya saMvAda hone kA ullekha

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30 hotaa| kintu sarvatra kumAra zramaNa aura 'paesI' yA 'pAyAsI' ke madhya hue saMvAda kA hI ullekha hai, na ki kumAra zramaNa aura prasenajita ke madhya hue kisI saMvAda kaa| dUsare prAkRta 'paesI' aura pAli 'pAyAsI' nAma vastutaH prasenajita kA vAcaka nahIM hai| kyoMki na to prAkRta ke kisI bhI niyama se prasenajita kA 'paesI' rUpa banatA hai aura na pAli meM hI prasenajita kA 'pAyAsI' rUpa banatA hai| dUsare donoM paramparAoM meM prasenajita ko kosala kA rAjA kahA gayA hai aura usakI rAjadhAnI zrAvastI batAI gaI hai| jabaki 'paesI' yA 'pAyAsI' ko ardha kekaya deza kA rAjA kahA gayA hai aura usakI rAjadhAnI seyaMviyA (zvetAmbikA) kahI gaI hai| yadyapi zvetAmbikA zrAvastI ke samIpa hI thI, adhika dUra nahIM thii| dIghanikAya ke anusAra 'paesI' yA 'pAyAsI' prasenajita ke adhInastha eka rAjA thaa| tabhI use prasenajita kA bhaya batAkara yaha kahA gayA thA ki jaba prasena yaha sunegA ki 'paesI nAstikavAdI hai, to kyA kahegA? rAjA prasenajita eka aitihAsika vyaktitva avazya haiM aura unakA ullekha jaina evaM bauddha sAhitya meM bhI pAyA jAtA hai| bauddha tripiTaka sAhitya kA eka mahattvapUrNa grantha dIghanikAya hai| usake dvitIya vibhAga meM pAyAsIsutta upalabdha hotA hai kintu usakA sambandha bhI prasenajita ke praznottara se nahIM hai apitu 'pAyAsI' se hue praznottara se hai| usameM bhI punarjanma, paraloka kI siddhi ke lie prAyaH ve hI tarka die gae haiM, jo hameM rAjapraznIyasUtra meM milate haiN| ata: isakA saMskRta 'rAjapraznIyasUtraH' nAma hI samucita mAnA jA sakatA hai, kyoMki isameM rAjA ke praznoM kA samAdhAna kiyA gayA hai| rAjapraznIyasUtra kA racanAkAla rAjapraznIyasUtra ke nAmakaraNa ke pazcAt yadi hama isake kAla ke sambandha meM vicAra kareM to rAjapraznIyasUtra kA sabase prathama ullekha hameM 'naMdIsUtra' meM kAlika sUtroM kI jo sUcI dI gaI hai, usameM upalabdha hotA hai| naMdIsUtra kA racanAkAla IsA kI pA~cavI zatAbdI prAyaH sunizcita hai, kintu ise rAjapraznIyasUtra ke vartamAna saMskaraNa kI uttara-tithi hI mAnA jA sakatA hai| rAjapraznIyasUtra kA antima bhAga jo kezIkumAra zramaNa aura paesI ke saMvAda rUpa hai, kA astitva usake pUrva bhI honA cAhie, kyoMki rAjapraznIyasUtra ke isa aMtima bhAga kI samarUpatA bauddha tripiTaka sAhitya ke dIghanikAya ke pAyAsIsutta se hai aura pAyAsIsutta IsvI pUrva kI racanA hai, 'paesI' yA 'pAyAsI' kA yaha kathAnaka I. pU. chaThI zatI kA hogA, jise donoM paramparAoM ne apane anusAra thor3A-bahuta parivartita karake apane granthoM

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 71 kA aMga banA diyA hai| kyoMki pAyAsIsutta aura rAjapraznIyasUtra kA vaha antima bhAga jo jIva ke punarjanma, paraloka Adi ko siddha karatA hai, paryApta rUpa meM samAnatA rakhatA hai jo isa bAta kA pramANa hai ki rAjapraznIyasUtra kA yaha antima vibhAga nizcita hI IsvI pUrva kI racanA hai| kintu dUsarI ora rAjapraznIyasUtra meM vimAna, prekSAgRha, jinamaMdira se sambandhita jina vAstukalAoM kA citraNa hai tathA unameM jinapUjA-vidhi ke jo ullekha haiM ve ise mauryakAla se paravartI tathA pUrva guptakAla kA siddha karate haiN| isake sAtha hI rAjapraznIyasUtra meM gAyana, vAdana aura nRtyakalA ke jo vikasita nirdeza upalabdha hote haiM, ve bhI isa bAta ke pramANa haiM ki rAjapraznIyasUtra ke agrima bhAga kA racanAkAla IsvI san kI tIsarI-cauthI zatI ke pUrva kA nahIM ho sakatA hai| eka ora usameM cikane pAliza vAlI jisa zilA kA ullekha hai, vaha mauryakAlIna pAliza kA smaraNa karAtI hai, to dUsarI ora sUryAbhadeva ke dvArA jinapUjA ke pUrva pustaka ratna ke kholane aura par3hane ke jo nirdeza haiM, ve isa bAta ke pramANa haiM ki rAjapraznIyasUtra ke pUrvabhAga kI racanA ke samaya jaina paramparA meM likhita pustakoM kA pracalana prArambha ho gayA thaa| punaH jaisA maiMne pUrva meM kahA hai ki isameM vimAna aura prekSAgRha kI jisa vAstukalA kA tathA nRtya, saMgIta aura vAdyayaMtroM kA nirdeza milatA hai vaha pUrvaguptakAla se pahale kA nahIM ho sakatA hai| isa prakAra rAjapraznIyasUtra ke lekhana kAla kA nirdhAraNa ise do bhAgoM meM bA~Ta kara hI kiyA jA sakatA hai| isakA ukta bhAga jo 'paesI' ke praznottara se sambandhita hai mauryakAlIna hai aura pUrvabhAga jo sUryAbhadeva ke kathAnaka se sambandhita hai vaha IsA kI tIsarI-cauthI zatAbdI kA honA caahie| phira bhI itanA to sunizcita hai ki yaha grantha apane vartamAna svarUpa meM valabhI vAcanA ke pUrva astitva meM A gayA thaa| rAjapraznIyasUtra kI viSaya-vastu jahA~ taka rAjapraznIyasUtra kI viSaya-vastu kA prazna hai ise mukhyarUpa se do bhAgoM meM bA~TA jA sakatA hai| prathama bhAga meM sUryAbhadeva kA prasaMga hai aura dUsare bhAga meM citta-sArathI kI preraNA se kezI kumAra zramaNa aura rAjA paesI ke madhya hue saMvAda kA ullekha hai| puna: isake pUrva bhAga meM vAstukalA, saMgIta, nATaka, vAdyayaMtra Adi ke jo vivaraNa upalabdha hote haiM, ve nizcita hI isake sAMskRtika mahattva ko spaSTa karate haiN| prastuta Alekha meM hama ina tInoM hI pakSoM kA saMkSipta ullekha kreNge|

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rAjapraznIyasUtra meM sarvaprathama AmalakalpA nagarI, usake caitya, vahA~ ke rAjA 'seya' evaM rAnI 'dhAriNI' kA varNana hai| phira AmalakalpA nagarI meM bhagavAna mahAvIra ke padArpaNa aura rAjA ke unake darzanArtha jAne kA ullekha hai| prastuta nagara Adi kA varNana yahA~ isalie kiyA gayA hai ki sUryAbhadeva ne isI nagara meM Akara bhagavAna mahAvIra kI vaMdanA kI thI aura gautama Adi ke samakSa bhagavAna ke jIvanavRtta sambandhI nATya kA maMcana kiyA thaa| tadanantara isa upAMga meM sUryAbhadeva kI mahat Rddhi kA varNana kiyA gayA hai phira devoM dvArA AmalakalpA nagara ko svaccha karane Adi ke ullekha haiN| isake pazcAt sUryAbhadeva ke Adeza para sundara aura vizAlakAya vimAna-nirmANa sambandhI vivaraNa hai| isI krama meM sUryAbhadeva dvArA prastuta nATya saMgIta Adi kA vivaraNa hai| isake pazcAt gautama Adi kI jijJAsA para sUryAbhadeva kI Rddhi aura dinacaryA kA varNana hai, jisameM unake abhiSeka Adi kriyAoM kA aura sudharmA sabhA, siddhAyatana, sUryAbhadeva dvArA siddhAyatana meM jina-pratimAoM Adi ke arcana, pUjana, stuti Adi karane kA bhI nirdeza hai| isake pazcAt sUyArbhadeva ke pUrva bhava meM 'paesI' rAjA hone aura unakI kezIkumAra zramaNa se punarjanma, paraloka Adi sambandhoM meM jo vistRta carcA huI hai usakA varNana hai| tatpazcAt paesI rAjA dvArA zrAvaka dharma ke grahaNa, rAnI sUryakAMtA dvArA unheM viSa dene, unake dvArA samAdhimaraNa svIkAra kara maraNoparAnta sUryAbhadeva ke rUpa meM utpanna hone kI kathA hai| anta meM sUryAbhadeva dvArA devAyu pUrNa kara mahAvideha kSetra meM utpanna hone tathA saMyama grahaNa kara mukta hone kA nirdeza hai| rAjapraznIyasUtra meM varNita vAdana, gAyana aura nRtya kalA (a) vAdyayantra rAjapraznIyasUtra meM sUryAbhadeva dvArA jisa nATaka kA maMcana kiyA gayA thA, usameM aneka vAdya yantroM kA prayoga huA thaa| una vAdya yantroM kA nirdeza nimnarUpa meM hai___zaMkha, zRMga, zRMgikA, kharamuhI (kAhAlA), peyA (mahatIkAlA), piripirikA (kolika mukhAvanaddha mukhavAdya), paNava (laghupaTaha), paTaha, bhaMbhA (DhakkA), horaMbhA (mahADhakkA), bherI (DhakkAkRti vAdya), jhallarI (carmavinaddhA vistIrNavalayAkArA), dundubhi (bheryAkArA saMkaTamukhI devAtodya), muraja (mahApramANa madaMla), mRdaMga (laghu mardala), naMdImRdaMga (ekata: kaMkIrNaH anyatra vistRto

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 73 murajavizeSaH), Aliga (muraja vAdyavizeSa) kustuMba (carmAvanaddhapuTo vAdyavizeSaH), gomukhI, mardala (ubhayataH sama), vINA, vipaMjI (tritaMtrI vINA), vallakI (sAmAnyato vINA), mahatI, kacchabhI (bhAratI vINA), citravINA, baddhIsa, sughoSA, naMdighoSA, bhrAmarI, SaDbhrAmarI, varavAdanI (saptataMtrI vINA), tUNA, tumbavINA (tuMbayukta vINA), AmoTa, jhaMjhA, nakula, mukunda (muraja vAdyavizeSa), huDukkA , vicikkI, karaTA, DiMDima, kiNita, kaDaMba, dardara, dardarikA (yasya caturbhizcaraNaikhasthAnaM bhuvi sa godhAcarmAvanaddho, jambUdvIpaprajJapti, 101), kalazikA, mahuyA, tala, tAla, kAMsyatAla, rigisikA (riMgisigikA, jambUdvIpaprajJapti), lattiyA, magarikA, zizumArakiA, vaMza, veNu, vAlI (tUNavizeSaH, sa hi mukhe datvA vAdyate), parili aura baddhaka (piralIbaddhakau tUNarUpa vaadyvishessau)| sUryAbhadeva dvArA prastuta abhinaya kA svarUpa sUryAbhadeva ne harSita citta se mahAvIra ko vandana kara nivedana kiyA ki he bhadanta ! maiM ApakI bhaktivaza gautama Adi nirgranthoM ke sammukha isa divya devaRddhi, divya devadyuti evaM divya devaprabhAva tathA battIsa prakAra kI nATyavidhi ko prastuta karanA cAhatA huuN| sUryAbhadeva ke isa nivedana para bhagavAna mahAvIra ne unake kathana kA na Adara hI kiyA aura na usakI anumodanA hI kI, apitu mauna rhe| taba sUryAbhadeva ne bhagavAna mahAvIra se do tIna bAra punaH isI prakAra nivedana kiyA aura aisA kahakara usane bhagavAna mahAvIra kI pradakSiNA kI, unheM vandana-namaskAra kara uttara-pUrva dizA meM gyaa| vaikriyasamudghAta karake bahusmaraNIya bhUmibhAga kI racanA kI, jo samatala thA evaM maNiyoM se suzobhita thaa| usa sama tathA ramaNIya bhUmi ke madhyabhAga meM eka prekSAgRha (nATyazAlA) kI racanA kI, jo saikar3oM stambhoM para sanniviSTa thaa| usa prekSAgRha ke andara ramaNIya bhUbhAga, candovA, raMgamaMca tathA maNipIThikA kI racanA kI aura phira usane usa maNipIThikA ke Upara pAdapITha, chatra Adi se yukta siMhAsana kI racanA kI jisakA Urdhva bhAga muktAdAmoM se suzobhita ho rahA thaa| taba sUryAbhadeva ne bhagavAna mahAvIra ko praNAma kiyA aura kahA he bhagavan ! mujhe AjJA dIjie aisA kahakara tIrthaMkara kI ora mukha kara usa zreSTha siMhAsana para baiTha gyaa| nATyavidhi prArambha karane ke lie usane zreSTha AbhUSaNoM se yukta apanI dAhinI bhujA ko lambavata phailAyA, jisase eka sau ATha devakumAra nikle| ve devakumAra yuvocita guNoM se yukta nRtya ke lie tatpara tathA svarNima vastroM se susajjita the| tadanantara sUryAbhadeva ne vibhinna AbhUSaNoM se yukta bAyIM bhujA ko lambavata phailaayaa| usa bhujA se eka sau ATha devakumAriyA~

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74 nikalIM, jo atyanta rUpavatI, svarNima vastroM se susajjita tathA nRtya ke lie tatpara thiiN| tatpazcAt sUryAbhadeva ne eka sau ATha zaMkhoM aura eka sau ATha zaMkhavAdakoM kI, eka sau ATha zrRMgoM - raNasiMgoM aura unake eka sau ATha vAdakoM kI, eka sau ATha zaMkhikAoM aura unake eka sau ATha vAdakoM Adi unasaTha vAdyoM aura unake vAdakoM kI vikurvaNA kI / isake bAda sUryAbhadeva ne una devakumAroM aura devakumAriyoM ko bulaayaa| ve harSita ho usake pAsa Aye aura vandanakara vinayapUrvaka nivedana kiyA- he devAnupriya ! hameM jo karanA hai usakI AjJA diijie| taba sUryAbhadeva ne unase kahA- he devAnupriyo ! tuma saba bhagavAna mahAvIra ke pAsa jAo, unakI pradakSiNA karo, unheM vandana - namaskAra karo aura phira gautamAdi nirgranthoM ke samakSa battIsa prakAra kI divya nATyavidhi pradarzita karo tathA nATyavidhi pradarzana kara zIghra hI merI AjJA mujhe vApasa kro| tadanantara sabhI devakumAra evaM devakumAriyoM ne sUryAbhadeva kI AjJA ko svIkAra kiyA aura bhagavAna mahAvIra ke pAsa gye| bhagavAna mahAvIra ko praNAma kara gautamAdi nirgranthoM ke pAsa aaye| ve sabhI devakumAra aura devakumAriyA~ paMktibaddha ho eka sAtha mile milakara sabhI eka sAtha jhuke, phira eka sAtha hI apane mastaka ko Upara kara sIdhe khar3e ho gye| isI krama meM tIna bAra jhukakara sIdhe khar3e hue aura phira eka sAtha alaga-alaga phaila gye| yathAyogya upakaraNoM, vAdyoM ko lekara eka sAtha bajAne lage, gAne lage aura nRtya karane lge| unhoMne gAne ko pahale manda svara se phira apekSAkRta ucca svara se aura phira uccatara svara se gaayaa| isa taraha unakA vaha tristhAna gAna trisamaya recaka se racita thA / guMjArava se yukta thaa| rAgayukta thaa| tristhAnakaraNa se zuddha thaa| gU~jatI vaMzI aura vINA ke sasvaroM se milA huA thaa| karatala, tAla, laya Adi se milA huA thaa| madhura thaa| sarasa thA / salila tathA manohara thA / mRdula pAdasaMcAroM se yukta thaa| sunanevAloM ko prItidAyaka thaa| zobhana samApti se yukta thaa| isa madhura saMgIta gAna ke sAtha-sAtha vAdaka apane-apane vAdyoM ko bhI bajA rahe the| isa prakAra vaha divya vAdana evaM divya nRtya AzcaryakArI hone se adbhuta tathA darzakoM ke manonukUla hone se manojJa thaa| darzakoM ke kahakahoM se nATyazAlA ko guMjAyamAna kara rahA thA / , tatpazcAt nRtya-krIr3A meM pravRtta una devakumAroM aura devakumAriyoM ne bhagavAna mahAvIra evaM gautamAdi zramaNa nirgranthoM Adi ke samakSa svastika, zrIvatsa, nandyAvarta, vardhamAnaka, bhadrAsana, kalaza, matsya aura darpaNa ina ATha maMgaladravyoM kA AkAra rUpa divya nATyAbhinaya dikhlaayaa| tatpazcAt dUsarI nATyavidhi prastuta karane ke

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 75 lie ve ekatrita hue evaM unhoMne bhagavAna mahAvIra evaM gautama Adi nirgranthoM ke samakSa Avarta, pratyAvarta, zreNi, prazreNi, svastika, sauvastika, puSya, mANavaka, vardhamAnaka, matsyANDaka, makarANDaka, jAra, mAra, puSpAvali, padmapatra, sAgarataraMga, vAsantIlatA aura padmalatA ke AkAra kI nATyavidhi dikhlaayii| usake pazcAt una sabhI ne bhagavAna mahAvIra ke samakSa IhAmRga, vRSama, turaMga-azva, nara-mAnava, magara, vihaga-pakSI, vyAla-sarpa, kinnara, ruru, sarabha, camara, kuMjara, vanalatA aura padmalatA kI AkRti racanA rUpa divya nATyavidhi ko prastuta kiyaa| tadanantara unhoMne ekatovakra, ekatazcakravAla, dvighAtazcakravAla aisI cakrArdha-cakravAla nAmaka divya nATyavidhi prastuta kii| isI krama se unhoMne candrAvali, sUryAvali, valayAvali, haMsAvali, ekAvali, tArAvali, muktAvali, kanakAvali, ratnAvali kI viziSTa racanAoM se yukta divya nATyavidhi kA abhinaya kiyaa| tatpazcAt unhoMne candramA aura sUrya ke udaya hone kI racanAvalI udgamanodgamana nAmaka divya nATyavidhi kA pradarzana kiyaa| usake pazcAt candra-sUrya Agamana nATyavidhi abhinIta kii| tadanantara candragrahaNa aura sUryagrahaNa hone para gaganamaNDala meM hone vAle vAtAvaraNa kI darzaka AvaraNAvaraNa nAmaka divya nATyavidhi kA pradarzana kiyaa| isake bAda astamayanapravibhakti nAmaka nATyavidhi kA abhinaya kiyaa| usake pazcAt candramaNDala, sUryamaNDala nAgamaNDala, yakSamaNDala, bhUtamaNDala, rAkSasamaNDala, mahoragamaNDala aura gandharvamaNDala kI racanA se yukta darzana maNDalapravibhakti nAmaka nATyavidhi prastuta kii| isake pazcAt vRSabhamaNDala, siMhamaNDala kI lalita gati azva gati aura gaja kI vilambita gati, azva aura hastI kI vilasita gati, matta azva aura matta gaja kI vilasita gati Adi gati kI darzaka racanA se yukta drutavilambita pravibhakti nAmaka divya nATyavidhi kA pradarzana kiyaa| isake bAda sAgara, nagara, pravibhakti nAmaka apUrva nATyavidhi abhinIta kii| tatpazcAt nandA, campA, pravibhakti nAmaka nATyavidhi kA pradarzana kiyaa| isake pazcAt matsyANDa, mAkarANDa, jAra, mAra, pravibhakti nAmaka nATyavidhi kA abhinaya kiyaa| tadanantara unhoMne 'ka' akSara kI AkRti kI racanA karake kakAra pravibhakti, isI prakAra kakAra se lekara pakAra paryanta pA~ca vargoM ke 25 akSaroM ke AkAra kA abhinayapradarzana kiyaa| tatpazcAt pallava pravibhakti nAmaka nATyavidhi prastuta kI aura isake bAda unhoMne nAgalatA, azokalatA, campakalatA, AmralatA, vanalatA, vAsantIlatA, atimuktakalatA, zyAmalatA kI suracanA vAlI latA pravibhakti nAmaka nATyavidhi kA pradarzana kiyaa| isake pazcAt anukrama se druta, vilambita, drutavilambita, aMcita,

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76 ribhita, aMcitaribhita, Arabhada, bhasola aura ArabhaTabhasola nAmaka nATyavidhiyoM kA pradarzana kiyaa| ina pradarzanoM ke pazcAt ve sabhI eka sthAna para ekatrita hue tathA bhagavAna mahAvIra ke pUrva bhavoM se sambandhita caritra se nibaddha evaM vartamAna jIvana sambandhI cyavanacaritranibaddha, garbhasaMharaNacaritranibaddha, janma caritranibaddha, janmAbhiSeka, bAlakrIr3Anibaddha, yauvana-caritranibaddha, abhiniSkramaNa - caritranibaddha, tapazcaraNa-caritranibaddha, jJAnotpAda - caritranibaddha, tIrtha - pravartana caritra se sambandhita, parinirvANa caritranibaddha tathA carama - caritranibaddha nAmaka antima divya nATya abhinaya kA pradarzana kiyA / " dhArmika nATakoM ke maMcana aura jinapratimA ke samakSa nRtya karane kI paramparA Aja bhI jainadharma meM jIvita pAyI jAtI hai / vigata zatAbdI meM zrIpAla mainAsundarI nATaka ke maMcana ke lie eka pUrA samudAya hI thA, jo sthAna-sthAna para jAkara ise evaM anya bhakti pradhAna nATakoM ko maMcita karatA thA aura usI ke sahAre apanI jIvanavRtti calAtA thaa| Aja bhI jainoM ke dhArmika samArohoM ke avasara para jaina paramparA ke kathAnakoM se sambaddha nATakoM kA maMcana kiyA jAtA hai| ataH saMgIta, nRtya evaM nATaka jIvita paramparA ke rUpa meM Aja bhI jaina vidhi-vidhAnoM ke sAtha jur3e hue haiN| yaha spaSTa hai ki jaina sAdhanA meM nRtya, saMgIta Adi jina kalAparaka pakSoM kA samAhAra huA hai, usa para bhaktimArgI paramparA kA prabhAva hai| nivRttimArgI paramparA hone ke kAraNa prArambha meM to inakA varjana hI kiyA thA, kintu kAlAntara meM bhaktimArga ne jainadharma ko prabhAvita kiyA aura ye tattva usameM praviSTa ho gaye / yadyapi isa mAdhyama se jainAcAryoM ne manuSya ke vAsanAtmaka pakSa kA udAttIkaraNa kiyA hai, tAki vyakti ko eka samyak dizA dI jA ske| rAjapraznIyasUtra meM sUryAbhadeva dvArA kI gaI jinapUjA kA varNana prApta hotA hai, vaha isa prakAra hai- 'sUryAbhadeva ne vyavasAya sabhA meM rakhe hue pustakaratna ko apane hAtha meM liyA, hAtha meM lekara use kholA, kholakara use par3hA aura par3hakara dhArmika kriyA karane kA nizcaya kiyA, nizcaya karake pustakaratna ko vApasa rakhA, rakhakara siMhAsana se uThA aura nandA nAmaka puSkariNI para AyA / nandA puSkariNI meM praviSTa hokara unhoMne apane hAtha-pairoM kA prakSAlana kiyA tathA Acamana kara pUrNarUpa se svaccha aura zucibhUta hokara svaccha zveta jala se bharI huI bhRMgAra (jhArI) tathA usa puSkariNI meM utpanna zatapatra evaM sahasrapatra kamaloM ko grahaNa kiyA phira vahA~ se calakara jahA~ siddhAyatana (jinamaMdira) thA, vahA~ Aye / usameM pUrvadvAra se praveza karake jahA~ devachandaka aura jinapratimA thI vahA~ Akara jinapratimAoM ko

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 77 praNAma kiyaa| praNAma karake lomamayI pramArjanI hAtha meM lI, pramArjanI se jinapratimA ko pramArjita kiyaa| pramArjita karake sugandhita jala se una jinapratimAoM kA prakSAlana kiyaa| prakSAlana karake una para gozIrSa caMdana kA lepa kiyaa| gozIrSa caMdana kA lepa karane ke pazcAt unheM suvAsita vastroM se poMchA, poMchakara jinapratimAoM ko akhaNDa devadUSya yugala pahanAyA / devadUSya pahanAkara puSpamAlA, gaMdhacUrNa evaM AbhUSaNa car3hAye / tadanantara nIce laTakatI lambI-lambI gola mAlAe~ phnaayiiN| mAlAe~ pahanAkara paMcavarNa ke puSpoM kI varSA kii| phira jinapratimAoM ke samakSa vibhinna citrAMkana kiye evaM zveta tanduloM se aSTamaMgala kA Alekhana kiyaa| usake pazcAt jinapratimAoM ke samakSa dhUpakSepa kiyaa| dhUpakSepa karane ke pazcAt vizuddha, apUrva, arthasampanna mahimAzAlI 108 chandoM se bhagavAna kI stuti kii| stuti karake sAta-ATha paira pIche haThA / pIche haTakara bA~yA ghuTanA U~cA kiyA tathA dAyA~ ghuTanA jamIna para jhukAkara tIna bAra mastaka pRthvI tala para namAyA / phira mastaka U~cA kara donoM hAtha jor3akara mastaka para a~jali karake 'namotthuNaM arahantANaM...ThANaM saMpattANaM nAmaka zakrastava kA pATha kiyaa| isa prakAra arhanta aura siddha bhagavAn kI stuti karake phira jinamaMdira ke madhya bhAga meM Aye / use pramArjita kara divya jaladhArA se siMcita kiyA aura gozIrSa caMdana kA lepa kiyA tathA puSpasamUhoM kI varSA kii| tatpazcAt usI prakAra unhoMne mayUrapicchi se dvArazAkhAoM, putaliyoM evaM vyAloM ko pramArjita kiyA tathA unakA prakSAlana kara unako caMdana se arcita kiyA tathA dhUpakSepa karake puSpa evaM AbhUSaNa cddh'aaye| isI prakAra unhoMne maNipIThikAoM evaM unakI jinapratimAoM kI, caityavRkSa kI tathA mahendra dhvajA kI pUjA-arcanA kii| isase spaSTa hai ki rAjapraznIya ke kAla meM pUjA sambandhI mantroM ke atirikta jinapUjA kI eka suvyavasthita prakriyA nirmita ho cukI thii| lagabhaga aisA hI vivaraNa varAMgacarita ke 23veM sarga meM bhI hai| yaha spaSTa hai ki jinapUjA kA yaha vikasita svarUpa guptakAlIna hai aura bhaktimArga ke vikAsa ke sAtha jainadharma meM praviSTa huA hai| isa para hindUdharma kI pUjA-paddhati kA pUrNa prabhAva hai jisakI carcA maiMne apanI pustaka 'jainadharma aura tAntrika sAdhanA' meM kI hai| hama yaha bhI batA cuke haiM ki rAjapraznIyasUtra kA yaha bhAga paravartI prakSepa hai| mUla bhAga kevala rAjA paesI aura kezIkumAra zramaNa kI carcA taka hI sImita thA /

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78 punarjanma evaM paraloka ke niSedha kI rAjapraznIyasUtra meM samIkSA jaina AgamoM meM punarjanma evaM paraloka ke niSedhaka dehAtmavAdI dRSTikoNa ke pakSa aura vipakSa meM tarka prastuta karane vAlA sarvaprathama rAjapraznIyasUtra haiN| yahI eka mAtra aisA prAkRta Agama grantha hai jo ucchedavAda aura tajjIvataccharIravAda ke pakSa aura pratipakSa donoM ke sandarbha meM apane tarka prastuta karatA hai| rAjapraznIya meM dehAtmavAda ke pUrva pakSa ko aura unakA khaNDana karane vAle uttara pakSa ko nimna rUpa meM prastuta kiyA gayA hai rAjA paesI kahatA hai, he kezIkumAra zramaNa! mere dAdA atyanta adhArmika the| Apake kathanAnusAra ve avazya hI naraka meM utpanna hue hoNge| maiM apane pitAmaha ko atyanta priya thA, ataH mere pitAmaha ko Akara mujhase yaha kahanA cAhie ki he pautra! maiM tumhArA pitAmaha thA aura isI seyaMviyA (zvetAmbikA) nagarI meM adhArmika kRtya karatA thA yAvat prajAjanoM se rAjakara lekara bhI yathocita rUpa meM unakA pAlana-rakSaNa nahIM karatA thaa| isa kAraNa bahuta evaM atIva kaluSita pApakarmoM kA saMcaya karake maiM naraka meM utpanna huA huuN| kintu he pautra! tuma adhArmika mata honA, prajAjanoM se kara lekara unake pAlana-rakSaNa meM pramAda mata karanA aura na bahuta se malina pApa karmoM kA upArjana-saMcaya hI krnaa| dehAtmavAdiyoM ke isa tarka ke pratiuttara meM kezIkumAra zramaNa ne nimna samAdhAna prastuta kiyA- he rAjan ! jisa prakAra tuma apane aparAdhI ko isalie nahIM chor3a dete ho ki vaha jAkara apane putra-mitra aura jJAti janoM ko yaha batAye ki maiM apane pApa ke kAraNa daNDa bhoga rahA hU~, tuma aisA mata krnaa| isI prakAra naraka meM utpanna tumhAre pitAmaha tumheM pratibodha dene ke lie AnA cAhakara bhI yahA~ Ane meM samartha nahIM haiN| nArakIya jIva nimna cAra kAraNoM se manuSya loka meM nahIM A skte| sarvaprathama to unameM naraka se nikala kara manuSya loka meM Ane kI sAmarthya hI nahIM hotii| dUsare narakapAla unheM naraka se bAhara nikalane kI anumati bhI nahIM dete| tIsare naraka sambandhI asAtAvedanIya karma ke kSaya nahIM hone se ve vahAM se nahIM nikala paate| cauthe unakA naraka sambandhI AyuSya karma jaba taka kSINa nahIM hotA taba taka ve vahA~ se nahIM A skte| ataH tumhAre pitAmaha ke dvArA tumheM Akara pratibodha na de pAne ke kAraNa yaha mAnyatA mata rakho ki jIva aura zarIra eka hI haiM, apitu yaha mAnyatA rakho ki jIva anya hai aura zarIra anya hai| smaraNa rahe ki dIghanikAya meM bhI naraka se manuSya loka meM na A pAne ke inhIM cAra kAraNoM kA ullekha kiyA gayA hai| kezIkumAra zramaNa ke isa pratyuttara ko sunakara rAjA ne dUsarA tarka kiyaa|

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 79 he zramaNa ! merI dAdI atyanta dhArmika thiiN| Apa logoM ke mata ke anusAra vaha nizcita hI svarga meM utpanna huI hogii| maiM apanI dAdI kA atyanta priya thA, ataH use mujhe Akara yaha batAnA cAhie ki, he pautra ! apane puNya karmoM ke kAraNa maiM svarga meM utpanna huI huuN| tuma bhI mere samAna dhArmika jIvana bitAo, jisase tuma bhI vipula puNya kA upArjana kara svarga meM utpanna hoo| kyoMki merI dAdI ne svarga se Akara mujhe aisA pratibodha nahIM diyA, ataH maiM yahI mAnatA hU~ ki jIvana aura zarIra bhinna-bhinna nahIM haiN| rAjA ke isa tarka ke pratyuttara meM kezikumAra zramaNa ne nimna tarka prastuta kiyA - he rAjan ! yadi tuma snAna, balikarma aura kautukamaMgala karake devakula meM praviSTa ho rahe ho, usa samaya koI puruSa zaucAlaya meM khar3A hokara yaha kahe ki, he svAmin! yahA~ Ao! kucha samaya ke lie yahA~ baiTho, khar3e hoo| to kyA tuma usa puruSa kI bAta ko svIkAra kroge| nizcaya hI tuma usa apavitra sthAna para jAnA nahIM caahoge| isI prakAra he rAjan ! devaloka meM utpanna deva vahA~ ke divya kAma bhAgoM meM itane mUrcchita, gRdhu aura tallIna ho jAte haiM ki ve manuSya loka meM Ane kI icchA nahIM krte| dUsare devaloka sambandhI divya bhogoM meM tallIna ho jAne ke kAraNa unakA manuSya sambandhI prema vyucchinna ho jAtA hai, ataH ve manuSya loka meM nahIM A paate| tIsare devaloka meM utpanna ve deva vahA~ ke divya kAmabhAgoM meM mUcchita yA tallIna hone ke kAraNa abhI jAtA hU~ abhI jAtA hU~, aisA socate rahate haiM kintu utane samaya meM alpAyuSya vAle manuSya kAladharma ko prApta ho jAte haiN| (kyoMki devoM kA eka dina-rAta manuSya loka ke sau varSa ke barAbara hotA hai, ata: eka dina kA bhI vilamba hone para yahA~ manuSya kAladharma ko prApta ho jAtA hai|) punaH manuSya loka itanA durgandhita aura aniSTakara hai ki usakI durgandha ke kAraNa deva manuSya loka meM AnA nahIM cAhate haiN| ataH tumhArI dAdI ke svarga se nahIM Ane para yaha zraddhA rakhanA ucita nahIM hai ki jIva aura zarIra bhinna-bhinna nahIM haiN| zIkumAra zramaNa ke isa pratyuttara ko sunakara rAjA ne eka anya tarka prastuta kiyaa| rAjA ne kahA ki maiMne eka cora ko jIvita hI lauhe kI kumbhI meM banda karavA kara acchI taraha se lohe se usakA mukha Dhaka diyA phira usa para garama lohe aura raMge se lepa karA diyA tathA usakI dekha-rekha ke lie apane vizvAsapAtra puruSoM ko rakha diyaa| kucha dina pazcAt maiMne usa kumbhI ko khulavAyA to dekhA ki vaha manuSya mara cukA thA kintu usa kumbhI meM koI bhI chidra, vivara yA darAra

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nahIM thI jisase usameM banda puruSa kA jIva bAhara nikalA ho, ata: jIva aura zarIra bhinna-bhinna nahIM haiN| isake pratyuttara meM kezIkumAra zramaNa ne nimna tarka prastuta kiyA jisa prakAra eka aisI kuTAgArazAlA jo acchI taraha se AcchAdita ho, usakA dvAra gupta ho yahA~ taka ki usameM kucha bhI praveza nahIM kara ske| yadi usa kuTAgArazAlA meM koI vyakti jora se bherI bajAye to tuma batAo ki vaha AvAja bAhara sunAyI degI ki nahIM? nizcaya hI vaha AvAja sunAyI degii| ataH jisa prakAra zabda apratihata gati vAlA hai usI prakAra AtmA bhI apratihata gati vAlA hai ataH tuma yahA~ zraddhA karo ki jIva aura zarIra bhinna-bhinna haiN| (jJAtavya hai ki aba yaha tarka vijJAna sammata nahIM raha gayA hai, yadyapi AtmA kI amUrtatA ke AdhAra para bhI rAjA ke uparokta tarka kA pratyuttara diyA jA sakatA hai|) kezIkumAra zramaNa ke isa pratyuttara ko sunakara rAjA ne eka anya tarka prastuta kiyA maiMne eka puruSa ko prANa rahita karake eka lauha kumbhI meM sulavA diyA tathA Dhakkana se use banda karake usa para rAMge kA lepa karavA diyA kucha samaya pazcAt jaba usa kumbhI ko kholA gayA to use kRmikula se vyApta dekhA, kintu usameM koI darAra yA chidra nahIM thA jisase usameM jIva praveza karake utpanna hue hoN| ataH jIva aura zarIra bhinna-bhinna nahIM hai| rAjA ke isa tarka ke pratyuttara meM kezIkumAra zramaNa ne agni se tapAye lohe ke gole kA udAharaNa diyaa| jisa prakAra lohe ke gole meM cheda nahIM hone para bhI agni usameM praveza kara jAtI hai, usI prakAra jIva bhI apratihata gati vAlA hone se kahIM bhI praveza kara jAtA hai| kezIkumAra zramaNa kA yaha pratyuttara sunakara rAjA ne puna: eka nayA tarka prastuta kiyaa| usane kahA ki, maiMne eka vyakti ko jIvita rahate hue aura marane ke bAda donoM hI dazAoM meM taulA kintu donoM ke taula meM koI antara nahIM thaa| yadi mRtyu ke bAda AtmA usameM se nikalI hotI to usakA vajana kucha kama avazya honA cAhie thaa| isake pratyuttara meM kezIkumAra zramaNa ne vAyu se bharI huI aura vAyu se rahita mazakha ke taula ke barAbara hone kA udAharaNa diyA aura yaha batAyA ki jisa prakAra vAyu agurulaghu hai usI prakAra jIva bhI agurulaghu hai| ataH tumhArA yaha tarka yuktisaMgata nahIM hai ki jIva aura zarIra bhinna-bhinna

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rAjapraznIyasUtra kA samIkSAtmaka adhyayana : 81 nahIM hai| (aba yaha tarka bhI vaijJAnika dRSTi se yuktisaMgata nahIM raha gayA hai| kyoMki vaijJAnika yaha mAnate hai ki vAyu meM vajana hotA hai| dUsare yaha bhI prayoga karake dekhA gayA hai ki jIvita aura mRta zarIra ke vajana meM aMtara pAyA jAtA hai| usa yuga meM sUkSma tulA ke abhAva ke kAraNa yaha antara jJAta nahIM hotA rahA hogaa|) rAjA ne phira eka anya tarka prastuta kiyA aura kahA ki maiMne eka cora ke zarIra ke vibhinna aMgoM kA kATakara, cIrakara dekhA lekina mujhe kahIM bhI jIva nahIM dikhAI diyaa| ata: zarIra se pRthak jIva kI sattA siddha nahIM hotii| isake pratyuttara meM kezIkumAra zramaNa ne use nimna udAharaNa dekara samajhAyA___'he rAjan! tU bar3A mUr3ha mAlUma hotA hai maiM tujhe eka udAharaNa dekara samajhAtA huuN| eka bAra kucha vanajIvI sAtha meM agni lekara eka bar3e jaMgala meM phuNce| unhoMne apane eka sAthI se kahA, he devAnupriya! hama jaMgala meM lakar3I lene jAte haiM tU isa agni se Aga jalAkara hamAre lie bhojana banAkara taiyAra rkhnaa| yadi agni bujha jAya to lakar3iyoM ko ghisa kara agni jalA lenaa| saMyogavaza usake sAthiyoM ke cale jAne para thor3I hI dera bAda Aga bujha gii| apane sAthiyoM ke AdezAnusAra vaha lakar3iyoM ko cAroM ora se ulaTa-palaTa kara dekhane lagA lekina Aga kahIM najara nahIM aaii| usane apanI kulhAr3I se lakar3iyoM ko cIrA, unake choTe-choTe Tukar3e kiye kintu phira bhI Aga dikhAI nahIM dii| vaha nirAza hokara baiTha gayA aura socane lagA ki dekho, maiM abhI taka bhI bhojana taiyAra nahIM kara skaa| itane meM jaMgala meM se usake sAthI lauTakara A gaye, usane una logoM se sArI bAteM khii| isa para unameM se eka sAthI ne zara banAyA aura zara ko araNi ke sAtha ghisa kara agni jalAkara dikhAyI aura phira sabane bhojana banA kara khaayaa| he paesI! jaise lakar3I ko cIra kara Aga pAne kI icchA rakhane vAlA ukta manuSya mUrkha thA, vaise hI zarIra ko cIra kara jIva dekhane kI icchA vAle tuma bhI kucha kama mUrkha nahIM ho| jisa prakAra araNi ke mAdhyama se agni abhivyakta hotI hai usI prakAra AtmA bhI zarIra ke mAdhyama se abhivyakta hotI hai kintu zarIra ko cIrakara use dekhane kI prakriyA usI prakAra mUrkhatApUrNa hai jaise araNi ko cIra phAr3akara agni ko dekhane kI prkriyaa| ataH he rAjana yaha zraddhA karo ki AtmA anya hai aura zarIra anya hai| yahA~ yaha kahA jA sakatA hai ki ye sabhI tarka vaijJAnika yuga meM itane sabala nahIM raha gaye haiM, kintu I.pU. sAmAnyatayA cArvAkoM ke pakSa ke samarthana meM aura unakA khaNDana karane ke lie ye hI tarka prastuta kiye jAte the| ataH cArvAka

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darzana ke aitihAsika vikAsa-krama kI dRSTi se inakA apanA mahattva hai| jaina aura bauddha paramparA meM inameM adhikAMza tarka samAna hone se inakI aitihAsika prAmANikatA aura prAcInatA bhI svataHsiddha hai| jaina sAhitya meM dArzanika dRSTi se jahA~ taka cArvAka darzana ke tarka purassara prastutIkaraNa evaM samIkSA kA prazna hai- sarvaprathama use Agamika vyAkhyA sAhitya ke eka mahattvapUrNa grantha vizeSAvazyakabhASya (IsvI san kI chaThI zatI) meM dekhA jA sakatA hai| jinabhadragaNi kSamAzramaNa dvArA IsvI san kI chaThI zatI meM prAkRta bhASA meM nibaddha isa grantha kI lagabhaga 500 gAthAe~ to AtmA, karma, puNya-pApa, svarga-naraka, bandhana-mukti Adi avadhAraNAoM kI tArkika samIkSA se sambandhita haiN| isa grantha kA yaha aMza gaNadharavAda ke nAma se jAnA jAtA hai aura aba svataMtra rUpa se prakAzita bhI ho cukA hai| prastuta nibaMdha meM isa samagra carcA ko sameTa pAnA sambhava nahIM thA ataH isa nibaMdha ko yahIM virAma de rahe haiN|

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vRSNidazA : eka paricaya jaina dharma kI zvetAmbara paramparA meM mAnya ardhamAgadhI Agama sAhitya ke eka varga upAMga sAhitya meM bArahaveM upAMga ke rUpa meM 'vRSNidazA' kA nAma AtA hai| nandIsUtra meM jo kAlika aura utkAlika sUtroM kI sUcI dI gaI hai usameM utkAlika sUtroM ke antargata vRSNidazA kA nAmollekha milatA hai| isase yaha tathya to spaSTa ho jAtA hai ki, 'vRSNidazA' nAmaka isa upAMga kA astitva kama se kama nandIsUtra ke pUrva arthAt IsA kI pA~cavIM zatI ke pUrva thaa| yahA~ yaha bhI jJAtavya hai ki sthAnAMgasUtra meM jina dasa dazAoM ke ullekha haiM unameM kahIM bhI vRSNidazA kA ullekha nahIM hai| vRSNidazA kA sarvaprathama ullekha nandIsUtra meM hI milatA hai| nandIsUtra kI cUrNi (lagabhaga sAtavIM zatI) meM prastuta upAMga kA nAma 'andhakavRSNidazA' diyA gayA hai| mAtra yahI nahIM, cUrNi andhaka zabda kA artha bhI spaSTa karatI hai aura use pula ke rUpa meM ullekhita karatI hai| isase spaSTa hai ki vRSNidazA kA pUrva nAma andhaka vRSNidazA thaa| kAlAntara meM andhaka zabda lupta ho gayA aura kevala vRSNidazA aisA nAma hI zeSa raha gyaa| isakA racanAkAla IsvI san kI pA~cavI zatI se pUrva hai kintu isake racayitA kA koI ullekha nahIM hai| harivaMzapurANa meM 'andhakavRSNi' kA ullekha milatA hai| usameM yaha batAyA gayA hai ki balarAma, kRSNa aura ariSTanemi kA janma andhakavRSNi kula meM huA thaa| vahA~ andhakavRSNi ko kRSNa, balarAma aura bAisaveM tIrthaMkara ariSTanemi kA dAdA kahA gayA hai| andhakavRSNi ke samudravijaya, vasudeva Adi dasa putra hue| jahA~ samudravijaya se ariSTanemi kA janma huA vahIM vasudeva ke kRSNa aura balarAma nAmaka putra hue| hindU paramparA ke harivaMzapurANa ke taitIsaveM adhyAya me bhI yaduvaMza kI utpatti kA tathA cautIsaveM adhyAya meM vRSNivaMza kA ullekha milatA hai| donoM paramparAoM ke AdhAra para itanA to spaSTa ho jAtA hai ki andhakavRSNi se hI vRSNivaMza kA prArambha huaa| prastuta upAMga vRSNidazA meM hameM vRSNivaMza ke nimna bAraha rAjakumAroM kA ullekha milatA hai- 1. niSatha 2. mAtali 3. vaha

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84 4. vahe 5. yagayA 6. yukti 7. dazaratha 8. dRr3haratha 9. mahadhanvA 10. saptadhanvA 11. dazadhanvA 12. shtdhnvaa| vRSNidazA meM niSadha Adi jina bAraha bAlakoM kA ullekha hai unheM kRSNa ke bar3e bhrAtA balarAma kI rAnI revatI kA putra batAyA gayA hai| yahA~ do tIna bAteM vizeSa rUpa se vicAraNIya haiM- prathama to yaha ki vRSNidazA ke nAma se aisA lagatA hai ki yaha dasa adhyAyoM kA koI grantha hai| kintu vartamAna meM isameM bAraha adhyAya pAye jAte haiN| isa grantha meM jo bAraha adhyAyoM ke nAma ullekhita kiye gae haiM, unameM mAtra prathama adhyAya kA hI vistRta varNana upalabdha hotA hai zeSa adhyAya kA vivaraNa na dekara mAtra yaha kaha diyA gayA hai ki zeSa gyAraha adhyAyoM kA varNana prathama adhyAya ke samAna hI jAna lenA caahie| isa AdhAra para yahA~ yaha vicAra utpanna hotA hai ki kyA zeSa gyAraha rAjakumAra bhI kRSNa ke bar3e bhrAtA baladeva kI rAnI revatI ke hI putra the? kintu mUla grantha meM isa sambandha meM koI spaSTa nirdeza nahIM milatA hai, phira bhI itanA to nizcita hai ki ye sabhI rAjakumAra vRSNivaMza se sambandhita rahe haiN| ____ jahA~ taka vRSNidazA nAmaka isa bArahaveM upAMgasUtra kI viSaya-vastu kA prazna hai mUla grantha meM sarvaprathama dvArikA nagarI kA varNana kiyA gayA hai| usake pazcAt revataka parvata tathA usakI talahaTI meM sthita nandanavana kA ullekha huA hai| yaha sabhI vivaraNa antakRtdazA nAmaka aSTama aMgasUtra ke samAna hI hai, isameM koI navInatA yA bhinnatA parilakSita nahIM hotI hai| tadanantara isa naMdanavana udyAna meM ariSTanemi ke Agamana kA ullekha hai| phira kRSNa vAsudeva dvArA niSadhakumAra Adi apane parivAra ke sAtha ariSTanemi bhagavAna ke darzanArtha jAne kA ullekha hai| niSadhakumAra ko dekhakara varadatta muni ke mana meM jijJAsA utpanna hotI hai| ariSTanemi varadatta aNagAra kI isa jijJAsA ko zAnta karate hue sarvaprathama niSadhakumAra ke vIrAMgada nAmaka pUrva bhava kA vivecana karate haiN| usake bAda niSadhakumAra kI dIkSA aura sAdhanA kA varNana kiyA gayA hai| anta meM niSadhakumAra ke svargavAsa ke pazcAt unakI devaloka meM utpatti kA varNana kiyA gayA hai| phira yaha batAyA gayA hai ki niSadhakumAra kA jIva devaloka se cyuta hokara mahAvideha kSetra meM utpanna hogA aura dIkSita hokara apane sAdhanoM ke dvArA mukti ko prApta kregaa| yaha mUla grantha ati saMkSipta hai, phira bhI isameM niSadhakumAra ke pUrvabhava kA tathA paravartI bhava sahita tIna bhavoM kA ullekha kiyA gayA hai| isake atirikta mUlagrantha meM vizeSa

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vRSNidazA : eka paricaya : 85 koI ullekha prApta nahIM hotA hai| phira bhI niSadhakumAra ke tIna bhavoM ke ullekha se punarjanma aura AtmA kI nityatA kI puSTi ho jAtI hai| isameM zeSa gyAraha adhyAyoM kI, prathama adhyAya se jo samarUpatA batAI gaI hai, usakA tAtparya itanA hI hai ki niSadhakumAra ke samAna zeSa bhAiyoM ne bhI saMyamavrata grahaNa kiyA hogA aura saMthArApUrvaka dehatyAga karake svarga meM utpanna hue hoMge aura phira mahAvideha kSetra meM janma lekara mukti ko prApta kreNge| prastuta kRti meM aSTamaMgala kA ullekha hai aura aSTamaMgala kA aMkana hameM mathurA ke zilpa meM IsA kI prathama - dvitIya zatAbdI se milane lagatA hai ata: vRSNidazA kA racanAkAla bhI isI ke Asa-pAsa honA caahie| merI dRSTi meM nirgrantha paramparA meM kRSNa aura unake vRSNivaMza kA ullekha bhI inhIM zatAbdiyoM meM prArambha huA hogaa| isake atirikta vRSNidazA meM dvArikA nagarI, raivataka parvata, nandanavana udyAna, surapriya yakSAyatana, ariSTanemi ke Agamana aura kRSNavAsudeva, baladeva Adi ke darzanArtha jAne Adi ke jo ullekha isa upAMgasUtra meM haiM, ve aMtakRddazA Adi granthoM meM bhI milate haiM, usameM na to kisI prakAra kI navInatA hai aura na koI vaiziSTya hI hai| *

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jaina itihAsa : adhyayana vidhi evaM mUlasrota %3 samaya evaM saMzleSaNAtmaka adhyayana kI AvazyakatA / bhAratIya saMskRti ke samyak aitihAsika adhyayana ke lie yaha Avazyaka hai ki usakI prakRti ko pUrI taraha se samajha liyA jaaye| sabase mahattvapUrNa tathya yaha hai ki bhAratIya saMskRti eka saMzilaSTa saMskRti hai| vastutaH koI bhI vikasita saMskRti saMzliSTa saMskRti hI hotI hai, kyoMki usake vikAsa meM aneka saMskRtiyoM kA avadAna hotA hai| bhAratIya saMskRti ko hindU, bauddha, jaina Adi cAradIvArI meM avaruddha karake kabhI bhI samyak rUpa se nahIM samajhA jA sakatA hai| jisa prakAra zarIra ko khaNDa-khaNDa kara dekhane se zarIra kI kriyA-zakti ko nahIM samajhA jA sakatA hai, ThIka usI prakAra bhAratIya saMskRti ko khaNDoM meM vibhAjita karake dekhane se usakI AtmA hI mara jAtI hai| adhyayana kI do dRSTiyA~ hotI haiM- vizleSaNAtmaka aura sNshlessnnaatmk| vizleSaNAtmaka paddhati tathyoM ko khaNDoM meM vibhAjita karake dekhatI hai, to saMzleSaNAtmaka vidhi use samagra rUpa se dekhatI hai| bhAratIya saMskRti ke itihAsa ko samajhane ke lie yaha Avazyaka hai ki isake vibhinna ghaTakoM arthAt hindU, bauddha, jaina paramparAoM kA samanvita yA samagra rUpa se adhyayana kiyA jaaye| jisa prakAra eka iMjana kI prakriyA ko samajhane ke lie na kevala usake vibhinna ghaTakoM arthAt kala-purjI kA jJAna Avazyaka hai, apitu unake paraspara saMyojita svarUpa ko tathA eka aMga kI kriyA ke dUsare aMga para hone vAle prabhAva ko bhI samajhanA hotA hai| satya to yaha hai ki bhAratIya itihAsa ke zodha ke saMdarbha meM anya sahavartI paramparAoM ke adhyayana ke binA bhAratIya saMskRti kA samagra itihAsa prastuta hI nahIM kiyA jA sktaa| ___koI bhI dharma aura saMskRti zUnya meM vikasita nahIM hotI hai, vaha apane deza-kAla tathA apanI sahavartI anya paramparAoM se prabhAvita hokara hI apanA svarUpa grahaNa karatI hai| yadi hameM hindU, bauddha yA jaina kisI bhI bhAratIya sAMskRtika dhArA ke itihAsa kA adhyayana karanA hai, to usake dezakAla aura pariveza ko tathA usakI sahavartI paramparAoM ke prabhAva ko samyak prakAra se samajhanA hogaa|

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 87 bhArata ke sAMskRtika itihAsa ko samajhane aura usake prAmANika lekhana ke lie eka samagra kintu dezakAla sApekSa dRSTikoNa ko apanAnA Avazyaka hai| aitihAsika adhyayana ke lie jahA~ eka ora vizleSaNAtmaka dRSTikoNa Avazyaka hai, vahIM dUsarI ora eka samagra dRSTikoNa bhI Avazyaka hai| bhAratIya aitihAsika adhyayana kA yaha durbhAgya rahA hai ki use vibhinna dharmoM aura paramparAoM ke eka ghere meM Abaddha karake athavA usake vibhinna pakSoM ko khaNDa-khaNDa karake dekhane kA prayatna huA hai| apanI AlocanAtmaka aura vizleSaNAtmaka dRSTi ke kAraNa hamane eka-dUsare kI kamiyoM ko hI adhika dekhA hai| mAtra yahI nahIM, eka paramparA meM dUsarI paramparA ke itihAsa ko aura usake jIvana mUlyoM ko bhrAnta rUpa se prastuta kiyA gayA hai| _ bhAratIya sAMskRtika itihAsa ke lekhana meM pahalI bhUla taba huI, jaba dUsarI paramparAoM ko apanI paramparA se nimna dikhAne ke lie, unheM galata DhaMga se prastuta kiyA gyaa| pratyeka paramparA kI agalI pIr3hI dUsarI paramparA ke usa galata prastutIkaraNa ko hI Age bar3hAtI rhii| dUsare zabdoM meM kahe to bhAratIya saMskRti aura vizeSa rUpa se bhAratIya darzana meM pratyeka pakSa ne dUsare pakSa kA vikRta citraNa hI prastuta kiyaa| madhyakAlIna dArzanika graMthoM meM isa prakAra kA citraNa hameM pracuratA se upalabdha hotA hai| saubhAgya yA durbhAgya se jaba pAzcAtya itihAsakAra isa deza meM Aye aura yahA~ ke itihAsa kA adhyayana kiyA to unhoMne bhI apanI saMskRti se bhAratIya saMskRti ko nimra siddha karane ke lie vikRta pakSa ko ubhAra kara isakI garimA ko dhUmila hI kiyaa| phira bhI pAzcAtya lekhakoM meM kucha aise avazya hue haiM, jinhoMne isako samagra rUpa meM prastuta karane kA prayatna kiyA aura eka ke Upara dUsarI paramparA ke prabhAva ko dekhane kA bhI prayAsa kiyaa| kintu unhoMne apane rAjanaitika svArthoM ke lie bhAratIya saMskRti kI eka dhArA ko dUsarI dhArA ke virodha meM khar3A kara diyA aura isa prakAra bhAratIya saMskRti kI ekAtmakatA ko khaNDita kiyaa| yadi hameM bhAratIya saMskRti kA prAmANika itihAsa prastuta karanA hai to yaha Avazyaka hai ki hamAre sAMskRtika itihAsa kA eka samanvita aura samagra dRSTikoNa ke AdhAra para punarmUlyAMkana ho|

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8 AtmaniSTha aura vastuniSTha adhyayana : jaina dRSTikoNa kisI bhI vyAkhyA yA adhyayana ke do pakSa hote haiM 1. AtmaniSTha aura 2. vstunisstth| AtmaniSTha vyAkhyA meM vyAkhyAtA kA apanA dRSTikoNa pradhAna hotA hai aura vaha apane dRSTikoNa ke anurUpa tathyoM ko vyAkhyAyita karatA hai, jabaki vastuniSTha vyAkhyA meM tathya/ghaTanAkrama pradhAna hotA hai aura vyakti nirapekSa hokara use vyAkhyAyita karatA hai, phira bhI itanA nizcita hai ki vyAkhyA vyAkhyAtA se pUrNataH nirapekSa nahIM ho sakatI hai| vyAkhyA meM tathya/ghaTanAkrama aura vyAkhyAtA-vyakti donoM hI Avazyaka hai| ataH koI bhI vyAkhyA ekAnta rUpa meM AtmaniSTha yA vastuniSTha nahIM ho sakatI hai| usake AtmaniSTha aura vastuniSTha donoM hI pakSa hote haiN| aitihAsika adhyayana ke lie yaha Avazyaka hai ki usakA adhyayana aura aitihAsika tathyoM kA mUlyAMkana vastuniSTha AdhAra para ho| dUsare zabdoM meM prAmANika itihAsa lekhana, adhyayana aura mUlyAMkana ke lie vastuniSTha yA tathyaparaka AgrahI dRSTi Avazyaka hai, isameM kisI prakAra kA vaimatya nahIM hai| itihAsa lekhana, adhyayana evaM mUlyAMkana sabhI vyakti se sambandhita haiM aura vyakti cAhe kitanA hI taTastha aura AgrahI kyoM na ho, phira bhI usameM kahIM na kahIM AtmaniSTha pakSa kA prabhAva to rahatA hI hai| aise vyakti to virala hI hote haiM jo nirapekSa aura taTastha hoN| dUsare, itihAsa lekhana ghaTanAoM kI vyAkhyA hai aura isa vyAkhyA meM AtmaniSTha pakSa kI pUrNa upekSA bhI saMbhava nahIM hai| jaina dArzanikoM ne apane anekAnta siddhAnta ke dvArA yaha sthApita kiyA thA ki pratyeka vastu, tathya aura ghaTanA apane Apa meM jaTila aura bahu-AyAmI hotI hai, usakI vyAkhyA aneka dRSTikoNoM ke AdhAra para saMbhava hai| udAharaNa ke rUpa meM tAjamahala kA nirmANa eka aitihAsika ghaTanA hai, kintu tAjamahala nirmAtA ke caritra kI vyAkhyA vibhinna ruciyoM ke vyaktiyoM ke dvArA vibhinna prakAra se kI jA sakatI hai| kisI ke lie vaha kalA kA utkRSTa premI ho sakatA hai, to kisI ke lie vaha preyasI ke prema meM ananya aaskt| koI use atyanta vilAsI, to koI use janazoSaka bhI kaha sakatA hai| isa prakAra eka tathya kI vyAkhyA bhinna-bhinna prakAra se ho sakatI hai| tathyoM kI jaTilatA-eka satya tathya kI jaTilatA aura vyAkhyA sambandhI vibhinna dRSTikoNa kI saMbhAvanA, ye do aise tathya haiM jina para aitihAsika mUlyAMkana nirbhara karatA hai| jise Aja

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 89 'hisTrIogrAphI' kahA jAtA hai vaha anya kucha nahIM, apitu aitihAsika tathyoM kI vyAkhyA ke vibhinna siddhAMtoM ke mUlyAMkana kA zAstra hai| yaha mUlyAMkana vibhinna dRSTikoNoM para AdhArita hotA hai| ataH hama yaha kaha sakate haiM ki jainoM kA anekAnta siddhAnta aitihAsika mUlyAMkana ke kSetra meM bhI pUrNataH lAgU hotA hai| hameM una dRSTikoNoM yA siddhAntoM kI sApekSatA ko samajhanA hai, jisake AdhAra para aitihAsika mUlyAMkana hote haiN| jaba taka aitihAsika mUlyAMkana kA hArda nahIM samajha pAyeMge taba taka aitihAsika mUlyAMkana evaM aitihAsika ghaTanAoM kI vyAkhyA mAtra kisI eka dRSTikoNa para yA kisI eka siddhAnta para saMbhava nahIM hai| itihAsa na to pUrNa vastuniSTha ho sakatA hai na pUrNa AtmaniSTha hI / jaba bhI hameM kisI itihAsa lekhaka kI kisI ghaTanAkrama kI vyAkhyA kA adhyayana karanA hotA hai to hameM yaha dekhanA hogA ki usa vyakti kA dRSTikoNa kyA hai? vaha kina pariveza aura paristhitiyoM meM usa vyAkhyA ko prastuta kara rahA hai / sahavartI paramparA ke prabhAva aura tulanAtmaka adhyayana kI AvazyakatA yadi hama jaina paramparA ke itihAsa ko dekheM to hameM spaSTa rUpa se yaha dikhAI detA hai ki kisa prakAra anya sahavartI dhArAoM ke prabhAva se usake aitihAsika caritroM meM paurANikatA yA alaukikatA kA praveza hotA gayA tathA AcAra aura vicAra ke kSetra meM parivartana AtA gyaa| isakA sabase acchA udAharaNa svayaM bhagavAna mahAvIra kA jIvana caritra hI hai| mahAvIra ke jIvanavRtta sambandhI sabase prAcIna ullekha AcArAMgasUtra ke prathama evaM dvitIya zrutaskaMdha meM tathA usake bAda kalpasUtra meM upalabdha hotA hai| tatpazcAt niryukti, bhASya aura cUrNI sAhitya meM unake jIvana kA citraNa milatA hai| unake bAda jaina purANoM aura caritrakAvyoM meM unake jIvanavRtta kA citraNa kiyA gayA hai| yadi hama una sabhI vivaraNoM ko sAmane rakhakara tulanAtmaka dRSTi se unakA adhyayana kareM to yaha spaSTa ho jAtA hai ki bhagavAna mahAvIra ke jIvana meM kisa prakAra kramazaH alaukikatAoM kA praveza hotA gayA / AcArAMga ke prathama zrutaskaMdha ke nauveM adhyayana meM mahAvIra eka kaThora sAdhaka haiM, jo kaThora jIvanacaryA aura sAdhanA ke dvArA apanI jIvana-yAtrA ko Age bar3hAte haiM, kintu AcArAMgasUtra ke dvitIya zrutaskaMdha se prArambha hokara kalpasUtra aura paravartI mahAvIra caritroM meM alaukikatAoM kA praveza ho gyaa| ataH sAmAnya rUpa se prAcIna bhAratIya itihAsa aura vizeSa rUpa se jaina itihAsa jo hameM paurANika graMthoM meM upalabdha hotA hai, usake aitihAsika tathyoM kI khoja atyanta sAvadhAnIpUrvaka karanI hogI / yaha kahanA ucita nahIM hai ki samasta paurANika AkhyAna aitihAsika na hokara

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mAtra kAlpanika haiN| dUsarI ora yaha bhI satya hai ki purANoM aura caritakAvyoM meM kAlpanika aMza itanA adhika hai ki usameM se aitihAsika tathyoM ko nikAla pAnA eka durUha kArya hai| jo sthiti hindU purANoM kI hai vahI sthiti jaina purANoM aura carita graMthoM kI bhI hai| yaha bhI satya hai ki jaina itihAsa ke lekhana ke lie hamAre pAsa jo AdhArabhUta sAmagrI hai vaha inhIM graMthoM meM nihita hai, kintu isa sAmagrI kA upayoga atyanta sAvadhAnIpUrvaka karanA hogaa| jaina itihAsa ke adhyayana ke srota (ka) jaina Agama, Agamika vyAkhyAoM evaM purANoM ke kathAnaka purANoM ke atirikta Agamika vyAkhyAoM vizeSataH niyukti, bhASyoM aura cUrNiyoM meM bhI aneka aitihAsika kathAnaka saMkalita haiM kintu unameM bhI vahI kaThinAI hai jo jaina purANoM meM hai| aitihAsika kathAnaka aura kAlpanika kathAnaka donoM eka-dUsare se itane mizrita ho gae haiM ki unheM alaga-alaga karane meM aneka kaThinAiyA~ haiN| satya to yaha hai ki eka hI kathAnaka meM aitihAsika aura kAlpanika donoM hI tattva samAhita haiM aura unheM eka-dUsare se pRthak karanA eka jaTila samasyA hai| phira bhI unameM jo aitihAsika sAmagrI hai usakA prAcIna bhAratIya itihAsa kI racanA meM upayoga mahattvapUrNa evaM Avazyaka hai| Agamika vyAkhyAoM meM adhikAMza kathAnaka vratapAlana athavA usake bhaMga ke kAraNa hue duSpariNAmoM ko athavA kisI niyama ke sambandha meM utpanna huI ApavAdika sthiti ko spaSTa karane ke lie die gae haiN| aise kathAnakoM meM cANakya kathAnaka, bhadrabAhu kathAnaka, kAlaka-kathA, bhadrabAhu dvitIya aura vArAhamihira Adi ke kathAnaka aise haiM jinakA aitihAsika mahattva hai| maraNavibhakti tathA bhagavatI ArAdhanA kI mUla kathAoM aura una kathAoM ko lekara bane bRhad ArAdhanA kathAkoza Adi kA bhAratIya itihAsa kI dRSTi se atyanta mahattva hai| isa sambandha meM vistRta carcA Age kreNge| jahA~ taka ardhamAgadhI Agama sAhitya aura Agamika vyAkhyA sAhitya kA prazna hai usameM aitihAsika sAmagrI na kevala pracuratA meM upalabdha hai, apitu ve bhAratIya itihAsa ke aneka anudghATita tathyoM ko ujAgara karatI haiN| sarvaprathama AcArAMgasUtra ko hI leN| yadyapi yaha eka upadeza evaM AcArapradhAna grantha hai, phira bhI isake prathama zrutaskandha ke nauveM upadhAna-zruta nAmaka adhyAya meM mahAvIra kA jo jIvanavRtta ullekhita hai, usakI vastuniSTha satyatA se inkAra nahIM kiyA jA sakatA hai yadyapi isameM mUlataH mahAvIra kI sAdhanA kAla kA hI varNana hai, yaha mahAvIra ke gRhI jIvana aura saMgha sthApanA ke pazcAt ke jIvanavRtta kA varNana nahIM karatA hai, phira

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 91 bhI sAdhanA kAla meM unakA vicaraNa kSetra kyA rahA tathA isa kAla meM unheM kyAkyA kaSTa uThAne par3e aura unhoMne kisa prakAra kI sAdhanA kI, isakA eka pUrNa prAmANika vivaraNa upalabdha ho jAtA hai| yaha vivaraNa pUrNata: zraddhAtireka aura atizayokti se rahita hai / AcArAMgasUtra ke dUsare zrutaskandha ke antima bhAvanA nAmaka adhyayana meM bhI mahAvIra kA jIvanavRtta milatA hai| isase mahAvIra ke dIkSApUrva aura kaivalya kI prApti ke pazcAt ke kAla kA vivavaNa bhI mila jAtA hai| prathama zrutaskandha kI apekSA yaha vivaraNa adhika vyApaka evaM vistRta hai aura unake jIvanako samagratA se prastuta karatA hai, phira bhI isakI vastuniSThatA evaM prAmANikatA ko lekara vidvAn pUrNa Azvasta nahIM ho pAte haiN| isameM unake jIvanavRtta ke sAtha aneka atizaya jur3a gaye haiN| AcArAMgasUtra ke pazcAt mahAvIra ke jIvanavRtta ke sambandha meM kvacit ullekha sUtrakRtAMgasUtra ke chaThe adhyayana meM milatA hai, yadyapi yaha adhyayana mahAvIra kI stutirUpa hai, phira bhI isameM kucha tathyAtmaka jAnakArI hai, jaise mahAvIra ne pArzvApatya paramparA se bhinna hokara strI- samparka aura rAtribhojana niSedha kiyA thA ( se vAriyA itthI sarAyabhatta) sUtrakRtAMgasUtra meM bAhuka, devala, dvaipAyana, rAmagupta, parAzara, udaka peDhAlaputra Adi (1/3/4) ke jo ullekha haiM ve aupaniSadika aura bauddha srotoM se bhI puSTa hote haiM, ataH unakI aitihAsikatA se inkAra nahIM kiyA jA sakatA hai| isI prakAra samavAyAMgasUtra (9 / 29) meM bhagavAna mahAvIra kI paramparA ke gaNoM kA ullekha milatA hai| yadyapi paravartI kAla meM ina gaNoM ko 11 gaNadharoM kI 9 vAcanAoM se jor3akara vyAkhyAyita kiyA gayA hai, kintu mUla graMtha meM godAsagaNa se lekara koTika Adi jina gaNoM kA ullekha hai, ve aba baDDhamANu evaM mathurA ke prathama dvitIya zatAbdI ke abhilekhoM evaM kalpasUtra kI paTTAvalI se saMpuSTa hokara eka aitihAsika tathya kI jAnakArI dete haiN| jJAtavya hai ki ina gaNoM, kuloM aura unakI zAkhAoM ke ullekha na kevala mathurA ke abhilekhoM ke sroMtoM se sampuSTa hote haiM, apitu kalpasUtra ke aMta meM ullekhita paTTa paramparA se bhI sampuSTa hote haiN| kalpasUtra ke tIna vibhAga haiM unameM jina caritra aura paTTAvalI aitihAsika dRSTi se atyaMta mahattvapUrNa haiN| bhagavAna mahAvIra ke janma, kevalajJAna kI upalabdhi evaM nirvANa sthaloM Adi kI jAnakArI hameM isI graMtha se upalabdha hotI hai| bhagavatIsUtra meM gozAlaka, jAmAlI, jayantI evaM pArzvapatya paramparA ke zrAvakoM tathA aneka nagaroM aura unameM rAjAoM Adi ke jo ullekha haiM, unakI

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92 aitihAsikatA ko bhI nakArA nahIM jA sakatA hai| bhagavatIsUtra ke pazcAt jJAtAdharmakathA, upAsakadazA, antakRddazA, anuttaraupapAtikadazA aura vipAkadazA meM bhI hameM kucha aitihAsika tathyoM ke ullekha prApta hote haiN| yadyapi ina graMthoM ke kathA vibhAga meM aneka kathAnaka prAk - aitihAsika yA paurANika haiM, kintu zreNika, kuNika Adi ke aneka kathAnaka aise bhI haiM, jinakI aitihAsikatA meM saMdeha nahIM kiyA jA sakatA hai / udAharaNa ke lie upAsakadazAMga ke dasoM upAsakoM ke, jo jIvanavRtta haiM, unameM unakI sampatti Adi ke sambandha meM cAhe kucha atireka ho, kintu ve pUrNatayA kAlpanika haiM aisA bhI nahIM kahA jA sktaa| ina graMthoM ke kathAnakoM meM sampatti, vyavasAya, godhana Adi ke jo ullekha haiM ve mahAvIra kAla kI deza kI Arthika sthiti ke sambandha meM samyak sUcanA pradAna karate haiN| isI krama meM upAMga sAhitya meM rAjapraznIyasUtra nAmaka jo graMtha hai, usameM jo rAjA prasenajita evaM rAjA pradezI ke ullekha haiM, ve bhI aitihAsika dRSTi se kama mahattvapUrNa nahIM haiM kyoMki unakI sampuSTi bauddha tripiTaka ke pasenIyasutta se bhI hotI hai| isI prakAra isI rAjapraznIyasUtra meM jo jinapratimA evaM jinamaMdiroM ke ullekha milate haiM, ve bhAratIya purAsampadA kI vikAsa-yAtrA kI dRSTi se atyanta mahattvapUrNa mAne jA sakate haiN| kyoMki inameM IsvI san kI prathama - dvitIya zatI kI maMdira saMracanA ke sambandha meM eka prAmANika jAnakArI upalabdha hotI hai| rAjapraznIya kA pitA-putra kA saMvAda uttarAdhyayana meM bhI hai| upAMga sAhitya ke anya graMtha cAhe aitihAsika sUcanAoM kI dRSTi se kama mahattvapUrNa hoM, kintu aupapAtikasUtra meM IsA pUrva meM bhAratIya saMnyAsiyoM kI jo vividha paramparAe~ apane astitva meM thIM aura unameM sAdhanA kI jo vividha vidhiyA~ pracalita thIM unakA eka prAmANika vivaraNa upalabdha hotA hai| isI prakAra IsA pUrva meM bhAratIya khagolazAstra kI mAnyatAoM ke saMdarbha meM sUryaprajJapti evaM candraprajJapti se bhI mahattvapUrNa sAmagrI upalabdha hotI hai| jisake mAdhyama se hama bhAratIya jyotiSazAstra kI aitihAsika vikAsa-yAtrA ko samajha sakate haiM, kyoMki ina donoM meM sUrya, candra Adi kI gati sambandhI jo ullekha haiM, ve vaidika kAla ke haiM yA unake samatulya haiN| isI krama meM chedasUtra, jo utsarga aura apavAda mArga kI carcA karate hue vibhinna prakAra ke prAyazcitoM kA vidhAna karate haiM, unake mAdhyama se bhAratIya sAMskRtika vikAsa-yAtrA ko samajhane meM hameM sahAyatA mila sakatI hai| isI krama meM uttarAdhyayanasUtra mahAvIra aura pArzva kI

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 93 paramparAoM kI vibhinnatA evaM unake samanvaya ke sambandha meM aitihAsika dRSTi prastuta karatA hai| usameM ullekhita kapila, saMjaya, gardabhilla Adi ke kathAnaka bhI aitihAsika mUlya ke mAne jA sakate haiN| yahA~ yaha jJAtavya hai ki uttarAdhyayanasUtra ke gardabhilla aura vikramAditya ke kathAnaka meM ullekhita gardabhilla bhinna vyakti pratIta hote haiN| isI prakAra nandIsUtra ke prArambha meM jaina AcAryoM kA jo kramika itihAsa varNita hai, usake bhI aitihAsika mUlya ko nakArA nahIM jA sktaa| usameM varNita sabhI AcArya aitihAsika vyakti haiM, cAhe unake kAlakrama meM kvacita matabheda ho sakatA hai, kintu unakI aitihAsika sattA se inkAra nahIM kiyA jA sktaa| isI krama meM RSipAlita dvArA racita devendrastava nAmaka prakIrNaka meM azoka stambha ke nirmANakalA kI aitihAsika pIThikA kI sUcanA hameM milatI hai| azoka stambha kI racanA-kalA kA yaha graMtha mahattvapUrNa sAhityika AdhAra hai| prakIrNaka sAhitya ke aneka graMtha samAdhimaraNa kI sAdhanA se sambandhita haiN| ina graMthoM meM samAdhimaraNa karane vAle jina sAdhakoM ke ullekha haiM unake nAma zvetAmbara aura digambara paramparA ke samAdhimaraNa sambandhI sAhitya ke anya graMthoM se bhI saMpuSTa hote haiM, ata: unakI aitihAsikatA se bhI inkAra nahIM kiyA jA sakatA hai| isa prakAra jainAgama sAhitya kI aitihAsika dRSTi se mahattvapUrNa mUlyavattA siddha hotI hai| bhAratIya sAMskRtika itihAsa ke sambandha meM yadi ina graMthoM kA sahayoga liyA gayA hotA, to nizcita hI bhAratIya sAMskRtika itihAsa kA eka nayA svarUpa hI hameM najara aataa| bhAratIya sAMskRtika vikAsa ke itihAsa meM jo pAli aura prAkRta srotoM kI upekSA huI hai usake kAraNa isakA yathArtha citraNa hamAre samakSa prastuta nahIM ho sakA hai| jaina Agama sAhitya meM kabhI praznavyAkaraNasUtra kA aMgIbhUta rahe RSibhASita nAmaka graMtha meM aupaniSadika, bauddha nirgrantha evaM anya zramaNa paramparAoM ke 345 RSiyoM ke upadeza saMkalita haiN| yaha graMtha apanI bhASAzailI evaM racanAkAla kI apekSA se prAcInatama aMga Agama AcArAMga evaM sUtrakRtAMgasUtra kA samakAlika pratIta hotA hai| isa graMtha meM nArada, asitadevala, parAzara, yAjJavalkya, AruNi, uddAlaka Adi aupaniSadika RSiyoM kA; sAriputra, mahAkazyapa aura vajjIputra Adi bauddha zramaNoM kA; golAzaka Adi AjIvaka zramaNoM kA tathA pArzva aura vardhamAna aise jaina zramaNa paramparA ke mahApuruSoM ke upadezoM kA saMkalana hai| ina RSiyoM ke ullekha aupaniSadika, jaina aura bauddha paramparA ke anya graMthoM meM bhI milate haiM, jisase inakI aitihAsikatA aura inake

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upadezoM kI pramANikatA ko samyak prakAra se jAnA jA sakatA hai| isa prakAra ardhamAgadhI Agama sAhitya ke ina graMthoM meM bhAratIya itihAsa kI mahattvapUrNa sAmagrI saMkalita hai| AgAmika mUla graMthoM para kAlAntara meM niyukti, bhASya, cUrNi, TIkA, vRtti, vivaraNa, TippaNa aura Tabbe likhe gye| ina sabhI AgAmika vyAkhyA graMthoM meM bhI aitihAsika mahattva kI vipula sAmagrI bharI huI hai| kAlakrama kI dRSTi se AgamoM para sarvaprathama niyuktiyA~ likhI giiN| merI dRSTi meM niyuktiyoM kA kAla IsA kI dUsarI-tIsarI zatAbdI ke lagabhaga mAnA jA sakatA hai aura inake racanAkAra ke rUpa meM kalpasUtra kI paTTAvalI meM ullekhita gautama gotrIya Aryabhadra ko mAnA jA sakatA hai| jJAtavya hai ki ina Aryabhadra ke nAma para jo bhadrAnvaya pracalita huA thA, usakA ullekha bhI lagabhaga IsA kI cauthI zatAbdI ke vidizA ke rAmagapta ke abhilekha meM milatA hai| niyukti sAhitya meM hameM jo aitihAsika ullekha milate haiM, ve vIra nirvANa ke lagabhaga 600 varSa pazcAt taka ke haiN| ina ullekhoM meM nirgrantha saMgha meM jamAli Adi sAta nihnavoM ke hone ke ullekha haiM, jo aitihAsika dRSTi se mahattvapUrNa evaM pramANika lagate haiN| kyoMki ina nihnavoM ke kucha siddhAnta naiyAyika evaM bauddhoM se prabhAvita lagate haiN| isI prakAra niyukti sAhitya meM prasaMgAnusAra aneka kathAnakoM ke nAma nirdeza bhI prApta ho jAte haiN| jinake aitihAsika mUlya ko nakArA nahIM jA sktaa| udAharaNa ke rUpa meM Aryavajra ke dvArA bhadragupta se pUrva sAhitya kA adhyayana karanA evaM unakA samAdhimaraNa karavAnA Adi se sambandhita kthaank| niyuktiyoM meM pAdalipta, tosaliputta Adi aneka jaina AcAryoM ke nAma bhI upalabdha ho jAte haiM, jo jaina itihAsa kI mahattvapUrNa kar3I mAnI jA sakatI hai| niyukti sAhitya ke pazcAt IsA kI pA~cavIM-chaThI zatAbdI meM ina niyuktiyoM para bhASya likhe gye| bhASya prAkRta padya meM upalabdha hote haiN| ina bhASyoM meM bRhadkalpabhASya, vyavahArabhASya, nizIthabhASya aura vizeSAvazyakabhASya vizeSa mahattvapUrNa mAne jAte haiN| uttarAdhyayana, jItakalpa Adi anya kucha bhASya graMtha milate haiM jo AkAra meM saMkSipta haiN| inameM bhI IsA kI pA~cavIM-chaThI zatAbdI taka kI aitihAsika sAmagrI aura vizeSarUpa se bhAratIya sAMskRtika itihAsa kI sAmagrI vipula mAtrA meM upalabdha hai| isa sambandha meM gambhIra adhyayana abhI bhI apekSita hai| aitihAsika dRSTi se vyavahArabhASya meM AryarakSita, Aryasamudra, Arya maMkSu, Arya skandaka, khuDDagaNi, govinda, puSyabhUti, vajrabhUSita Adi ke ullekha haiN|

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 95 bhASyoM ke pazcAt cUrNioM kA kAla AtA hai| cUrNiyA~ saMskRta mizrita prAkRta meM evaM gadya meM likhI gaI haiN| ina cUrNiyoM meM bhI aneka kathAnaka milate haiN| jo bhagavAna mahAvIra ke kAla se lekara IsA kI chaThI-sAtavIM zatAbdI taka ke aneka aitihAsika tathyoM ko udghATita karatI haiN| aise kathAnakoM meM sthUlibhadra kA kathAnaka, nanda sAmrAjya kA kathAnaka, cANakya kA kathAnaka, maurya sAmrAjya kA kathAnaka kAlaka kA kathAnaka aura bhadrabAhu dvitIya evaM varAhamihira ke kathAnaka aise haiM, jinakA aitihAsika mUlya hai aura jo guptottara kAla kI rAjanaitika vyavasthAoM ko samajhane ke samyak AdhAra mAne jA sakate haiN| AvazyakacUrNi meM bharata dvArA aSTApada parvata para sthita jinAlayoM kI surakSA hetu yantra-cAlita-lauha-mAnava (roboTa) sthApita karane kA jo ullekha hai vaha Aja ke vaijJAnika pragati ke yuga ke lie bhI eka cunautI hai| cUrNiyoM ke pazcAt lagabhaga AThavIM zatAbdI se saMskRta bhASA meM Agamika TIkA graMtha likhe gye| ina graMthoM meM yadyapi unake pUrvavartI Agama aura AgAmika vyAkhyA sAhitya kA hI upayoga huA hai, phira bhI inameM IsA kI 8vIM zatAbdI se lekara 13vIM zatAbdI taka ke bhAratIya itihAsa ke saMdarbha meM aura vizeSa rUpa se jaina itihAsa ke saMdarbha meM aneka aitihAsika mUlya kI sAmagrI hameM upalabdha ho jAtI hai| mukhya rUpa meM ina TIkA granthoM kI, jo hastalikhita pratilipiyA~ haiM, unameM TIkAkAra ke atirikta pratilipikAra athavA jinake adhyayana ke lie (paThanArtha) yaha pratilipi likhI gaI unakA bhI nirdeza milatA hai, sAtha hI jisa gRhastha ne ye pratilipiyA~ karavAI, usakA nAma nirdeza hI nahIM balki pUrI vaMzAvalI bhI mila jAtI hai| isa prakAra ye TIkA grantha aura unakI granthaprazastiyA~ bhAratIya itihAsa aura vizeSa rUpa se jaina itihAsa ke mahattvapUrNa srota siddha hote haiN| (kha) aitihAsika caritakAvya evaM sthavirAvaliyA~ isI prakAra paravartI kAla meM aneka aitihAsika caritakAvya bhI likhe gaye haiM, jaise- trizaSTilAkApuruSacarita, kumArapAlacarita, kumArapAlabhUpAlacarita Adi jo atyanta mahattvapUrNa haiN| aise hI jaina AgamoM vizeSa rUpa se kalpasUtra aura nandIsUtra ke prArambha meM jo sthavirAvaliyA~ dI gayI haiM ve bhI aitihAsika dRSTi se atyanta mahattva kI haiN| unameM die gae aneka AcAryoM ke nAma tathA unake gaNa, kula, zAkhA Adi ke ullekha mathurA ke abhilekhoM meM milane se unakA aitihAsika mahattva spaSTa hai|

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(ga) grantha prazastiyA~ aitihAsika adhyayana kI dRSTi se grantha prazastiyoM kA bhI atyanta mahattva hotA hai| unameM lekhaka na kevala apanI guru paramparA kA ullekha karatA hai, apitu aneka sUcanAe~ bhI detA hai, jaise yaha grantha kisake kAla meM, kisakI preraNA se aura kahA~ likhA gyaa| yaha ThIka hai ki grantha prazastiyoM meM vistRta jIvana paricaya nahIM milatA kintu unameM saMketa rUpa meM jo sUcanA milatI hai, vaha itihAsa lekhana meM mahattvapUrNa bhUmikA kA nirvahana karatI hai| (gha) paTTAvaliyA~ jaina paramparA meM aneka paTTAvaliyA~ (guru-ziSya paramparA) bhI likhI gayI haiN| unameM AcAryoM ke sambandha meM ullekhita kucha camatkAroM ko chor3a deM to zeSa sUcanAe~ jaina saMgha ke itihAsa kI dRSTi se mahattvapUrNa aura upayogI kahI jA sakatI haiN| ina sthavirAvaliyoM aura paTTAvaliyoM meM na kevala AcArya paramparA kA nirdeza hotA hai, apitu usameM kucha kAlpanika bAtoM ko chor3akara aneka AcAryoM ke vyaktitva va kRtitva ke sambandha meM mahattvapUrNa sUcanAe~ milatI haiN| himavaMta sthavirAvalI aura nandIsaMgha paTTAvalI jinakI prAmANitA ke sambandha meM kucha praznacihna haiM, phira bhI ve jainadharma ke itihAsa ko eka navIna dizA dene kI dRSTi se mahattvapUrNa haiN| zvetAmbara aura digambara donoM hI paramparAoM meM Aja bhI zatAdhika aisI paTTAvaliyA~ upalabdha hotI haiM, jinake itihAsa lekhana sambandhI mahattva ko hama nahIM nakAra skte| unakA aitihAsika dRSTi se mUlyAMkana Avazyaka hai| (Ga) prabandha grantha paTTAvaliyoM ke atirikta aneka prabandha bhI (12vIM se 15vIM zatI taka) likhe gaye jinameM kucha viziSTa jainAcAryoM ke kathAnaka saMkalita haiN| inameM hemacandra kRta pariziSTaparva, prabhAcandra kRta prabhAvakacarita, merutuMga kRta prabandhacintAmaNi, rAjazekhara kRta prabandhakoza Adi pramukha haiN| ina prabandhoM ke kathAnakoM meM bhI aneka sthaloM para AcAryoM ke carita meM alaukikatA kA mizraNa hai| Aja unakI satyatA kA hamAre pAsa koI AdhAra nahIM hai, phira bhI ina prabandhoM meM aneka aitihAsika tathya nihita haiN| (ca) caitya-paripATiyA~ sthavirAvaliyoM, paTTAvaliyoM, prabandhoM ke atirikta jaina itihAsa kI mahattvapUrNa vidhA caitya-paripATiyA~ yA yAtrA-vivaraNa hai jisameM vibhinna tIrthoM ke

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 97 nirdeza to haiM hI, unake sambandha meM aneka aitihAsika satya bhI varNita haiN| marugurjara meM hameM saikar3oM caitya-paripATiyA~ (16vIM se 19vIM zatI taka) upalabdha hotI haiN| jinameM AcAryoM ne apane yAtrA vivaraNoM ko saMkalita kiyA hai| isI se milatIjulatI eka vidhA tIrthamAlAe~ haiN| yaha bhI caitya-paripATI aura yAtrA-vivaraNoM kA hI eka rUpa hai| isameM lekhaka vibhinna tIrthoM kA vivaraNa dete hue tIrtha ke adhinAyaka kI stuti karatA hai| yadyapi paravartI kAla kI tIrthamAlAoM meM mukhya rUpa se tIrthanAyaka kI pratimA ke saundarya varNana ko pramukhatA milI hai, kintu prAcIna tIrthamAlAe~ mukhya rUpa se nagara, rAjA aura vahA~ ke sAMskRtika pariveza kA bhI vivaraNa detI haiM aura isa dRSTi se ve mahattvapUrNa aitihAsika sAmagrI prastuta karatI haiN| adhikAMza tIrthamAlAe~ 15vIM se 18-19vIM zatAbdI ke madhya kI haiM aura inakI bhASA mukhyataH marugurjara hai, kintu vividhatIrthakalpa Adi kucha tIrthamAlAe~ prAcIna bhI haiN| isI krama meM jainAcAryoM ne aneka nagara varNana bhI likhe haiM, jaise nagarakoTa kAMgaDA vrnnn| nagara varNana sambandhI ina racanAoM meM na kevala nagara kA nAma hai apitu unakI vizeSatAe~ tathA una nagaroM se sambandhita usa kAla ke aneka aitihAsika varNana bhI nihita haiN| caitya paripATiyoM aura tIrthamAlAoM kI eka vizeSatA yaha hotI hai ki ve usa nagara yA tIrtha ke sambandha meM pUrA vivaraNa detI haiN| (cha) vijJapti patra eka anya vidhA jisameM itihAsa sambandhI sAmagrI va nagara-varNana donoM hI hote haiM ve vijJapti patra kahe jAte haiN| vijJapti patra vastutaH eka prakAra kA vinaMti patra hai, jisameM kisI AcArya vizeSa se unake nagara meM cArtumAsa karane kA anurodha kiyA jAtA hai| ye patra itihAsa ke sAtha hI sAtha kalA ke bhI anupama bhaMDAra hote haiN| inameM jahA~ eka ora AcArya kI prazaMsA aura mahattva kA varNana hotA hai, vahIM dUsarI ora usa nagara kI vizeSatAoM ke sAtha-sAtha nagara nivAsiyoM ke caritra kA bhI ullekha hotA hai| lagabhaga 15vIM zatI se prArambha hokara 16-17vIM zatI taka ke aneka vijJapti patra Aja bhI upalabdha haiN| ye vijJapti patra janmapatrI ke samAna lambe AkAra ke hote haiM, jisameM nagara ke mahattvapUrNa vyaktiyoM ke sundara citra bhI hote haiM, jisase inakA kalAtmaka mahattva bhI bar3ha jAtA hai| __ isa prakAra se hama yaha kaha sakate haiM ki Agama, Agamika vyAkhyAyeM, svataMtra granthoM kI prazastiyA~, dhArmika kathAnaka, carita grantha, prabandha sAhitya, paTTAvaliyA~, sthavirAvaliyA~, caitya paripATiyA~, tIrthamAlAe~, nagara varNana aura vijJapti patra Adi saba milakara sAmAnya rUpa se bhAratIya itihAsa vizeSata: jaina itihAsa ke kSetra meM mahattvapUrNa yogadAna pradAna karate haiN|

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(ja) abhilekha ina sAhityika strotoM ke atirikta abhilekhIya strota bhI jaina itihAsa ke mahattvapUrNa strota haiN| inameM parivartana-saMzodhana kI guMjAiza kama hone tathA prAyaH samakAlIna ghaTanAoM kA ullekha hone se unakI prAmANikatA meM bhI sandeha kA avasara kama hotA hai| jaina abhilekha vibhinna upAdAnoM para utkIrNa milate haiM jaisezilA, stambha, guphA, dhAtu pratimA, smAraka, zayyApaTTa, tAmrapaTTa aadi| ye abhilekha mukhyatayA do prakAra ke haiM- 1. rAjanItika aura 2. dhaarmik| rAjanItika yA zAsana patroM ke rUpa meM jo abhilekha haiM ve prAyaH prazastiyoM ke rUpa meM haiM jisameM rAjAoM kI virudAvaliyA~, sAmarikavijaya, vaMza-paricaya Adi hote haiN| dhArmika abhilekhoM meM aneka jaina jAtiyoM ke sAmAjika itihAsa, jainAcAryoM ke saMgha, gaNa, gaccha Adi se sambandhita ullekha hote haiN| jaina abhilekhoM kI bhASA prAkRta, saMskRta, kannar3amizrita saMskRta, kannar3a, tamila, gujarAtI, purAnI hindI Adi hai| dakSiNa ke kucha lekha tamila meM tathA adhikAMza kannar3a mizrita saMskRta meM haiM, jinameM ehola prazasti, rASTrakUTa govinda kA manne se prApta lekha, amoghavarSa kA konara zilAlekha Adi mukhya haiN| prAkRta bhASA ke abhilekhoM meM ajamera se 32 mIla dUra bAralI (bar3alI) nAmaka sthAna se prApta eka jaina lekha, jo eka pASANa stambha para 4 paMktiyoM meM khudA hai, sabase prAcIna batAyA gayA hai| isa lekha kI lipi ko sva. gaurIzaMkara hIrAcanda ojhA ne azoka se pUrva kA mAnA hai| isa lekha ko vIra nirvANa saMvata 84 kA mAnA jAtA hai| yadyapi eka anya vidvAn ne isa abhilekha kA eka aMza udayapura saMgrahAlaya meM hone kA ullekha karate hue ise vIra nirvANa saMvat 584 kA siddha kiyA hai aura isakA sambandha AryarakSita se jor3A hai| I. pU. 3-2 zatI se jaina abhilekha bahutAyata milate haiN| mAtra mathurA se hI lagabhaga I.pU. 2 zatI se lekara 12vIM zatI taka ke 200 se bhI adhika abhilekha mile haiN| mathurA se prApta ye abhilekha prAkRta, saMskRta mizrita prAkRta tathA saMskRta meM haiN| ina abhilekhoM kA vizeSa mahattva isalie bhI hai, kyoMki inakI puSTi kalpasUtra aura nandIsUtra kI sthavirAvaliyoM se bhI hotI hai| isase pUrva kaliMga nareza khAravela kA ur3IsA ke hAthI gumphA se prApta zilAlekha eka aisA abhilekha hai jo khAravela ke rAjanItika kriyA-kalApoM para prakAza DAlane vAlA ekamAtra strota hai| yaha abhilekha na kevala I.pU. prathama-dvitIya zatI ke jaina saMgha ke itihAsa ko prastuta karatA hai, apitu khAravela ke rAjyakAla va usake pratyeka varSa ke kAryoM kA bhI

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jaina itihAsa : adhyayana vidhi evaM mUlasrota : 99 vivaraNa detA hai| ata: yaha sAmAnya rUpa se bhAratIya itihAsa aura vizeSa rUpa se jaina itihAsa kI mahattvapUrNa thAtI hai| khArakhela ke isa abhilekha meM dvipadAtmaka namaskAramaMtra meM 'namosavvasiddhANaM' pATha hai, jisakI puSTi aMgavijjA ke sAhityika srota se bhI hotI hai| paravartI abhilekhoM vizeSataH dakSiNa se prApta 5-6ThI zatI ke abhilekhoM meM cAlukya pulakezI dvitIya kA ravikIrti racita zilAlekha (634 I.), hathaMDI ke dhavala rASTrakUTa kA bIjApura lekha (997I.) Adi pramukha hai| dakSiNa se prApta abhilekhoM kI vizeSatA yaha hai ki unameM AcAryoM kI guru-paramparA, kula, gaccha Adi kA vivaraNa to milatA hI hai sAtha hI abhilekha likhavAne vAle vyaktiyoM va rAjAoM ke sambandha meM bhI sUcanA milatI hai| dakSiNa ke inhIM abhilekhoM se jainadharma ke yApanIya aura karcaka sampradAyoM kI sUcanA milatI hai| sAtha hI halasI ke eka abhilekha se pA~cavI zatI meM uttarI karnATaka meM zvetAmbaroM kI upasthiti kI sUcanA milatI hai| isa kAla taka zvetAmbara aura digambaroM ke mandira alagaalaga nahIM hote the aura zvetAmbara bhI nanamUrti kI hI upAsanA karate the yaha bhI jJAta hotA hai| anya pramukha abhilekhoM meM kakka kA ghaTiyAla prastara lekha (vi.saM. 918), kumArapAla kI baDanagara prazasti (vi.saM. 1208), vikramasiMha kachavAhA kA dUbakuNDa lekha (1088 I.), jayamaMgalasUri racita cAciga-cAhamAna kA sundha parvata abhilekha Adi haiM, jinase dhArmika itihAsa ke sAtha hI sAtha rAjanItika va sAMskRtika itihAsa bhI jJAta hotA hai| isI prakAra jaina sAhityika va abhilekhIya donoM hI srotoM se mahattvapUrNa sAmagrI prApta hotI hai| hameM yaha samajha lenA cAhie ki jaina vidvAnoM, racanAkAroM ne bhAratIya itihAsa ke lie hameM mahattvapUrNa avadAna diyA hai, jisakA samyak mUlyAMkana aura upayoga apekSita hai| hama itihAsavidoM se anurodha karate haiM ki ve apane adhyayana evaM bhAratIya itihAsa kI navIna vyAkhyA ke lie ina srotoM kA bharapUra upayoga kareM, tAki kucha navIna tathya sAmane A skeN|

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zaMkhezvara tIrtha kA itihAsa jaina dharma tIrthaMkara praNIta hai| tIrthaMkara use kahA jAtA hai, jo tIrtha kI sthApanA karatA hai| tIrthaMkara dvArA sthApita tIrtha dharmatIrtha kahalAtA hai| vastutaH zAbdika dRSTi se 'tArayati ititArtha isa vyutpatti ke AdhAra para tIrtha zabda usa sthala ke lie prayukta hotA hai, jahA~ se nadI, samudra Adi ke pAra jAyA jAtA hai| isa mUla artha kI dRSTi se dharma ke kSetra meM tIrtha kA Azaya hai - jisake dvArA sAdhaka saMsArarUpI samudra ko pAra kara mokSarUpI lakSya ko prApta karatA hai| isa prakAra jainAcAryoM kI dRSTi meM tIrtha vaha hai, jo vyakti ko saMsAra samudra se pAra karAtA hai aura aise tIrthoM kI sthApanA karane vAle tIrthaMkara kahalAte haiN| isa prakAra mokSamArga ko hI tIrtha kahA gayA hai| Avazyakaniyukti meM tIrtha, zrutadharma, sAdhanAmArga, prAvacana evaM pravacana - ina pA~coM ko paryAyavAcI kahA gayA hai (1/30) / isase yaha spaSTa ho jAtA hai ki prArambha meM jaina paramparA meM tIrtha zabda kevala nadI taTa, pavitra yA pUjya sthala ke rUpa meM prayukta na hokara eka vyApaka artha meM prayukta huA hai| jaina paramparA meM sAdhu, sAdhvI, zrAvaka aura zrAvikA - isa caturvidha saMgha ko bhI tIrtha kahA gayA hai aura isa caturvidha dharmasaMgha kI sthApanA karane ke kAraNa arhat paramAtmA ko tIrthaMkara kahA gayA hai| dharmasaMgha ko tIrtha isalie kahA jAtA hai ki vaha saMsAra sAgara se pAra utArane meM sahAyaka hai| uttarAdhyayanasUtra meM brahmacarya ko bhI zAntitIrtha kI upamA se upamita kiyA gayA hai aura kahA gayA hai ki dharmarUpI sarovara evaM brahmacaryarUpI zAntitIrtha meM snAna kara AtmA nirmala evaM vizuddha ho jAtI hai| vizeSAvazyakabhASya meM kahA gayA hai ki dravyatIrtha to mAtra bAhya mala yA zarIra kI zuddhi karate haiM athavA nadI, samudra Adi ke taTarUpI tIrtha vyakti ko usa pAra pahu~cAne meM sahAyaka hote haiM, ve vAstavika tIrtha nahIM haiM jo jIva ko saMsAra samudra se pAra pahu~cAte haiM, isIlie dharmasaMgha aura sAdhanA-mArga ko tIrtha kahA gayA hai| vastutaH tIrtha to vaha hai jo AtmA ke mala ko dhokara use saMsArarUpI sAgara se pAra kraaye| zabdakalpadruma meM bhI tIrtha zabda kI isI prakAra kI AdhyAtmika vyAkhyA karate hue kahA gayA hai ki satya, kSamA, indriya-nigraha, karuNA-vRtti, citta kI saralatA, dAna, saMtoSa, brahmacarya, priyavacana, jJAna, dhairya aura puNya karma ye sabhI tIrtha haiN| isa prakAra AdhyAtmika dRSTi se una sabhI sadguNoM ko tIrtha kahA gayA hai, jo vyakti ko mukti kI ora le jAte haiN| ve kSetra yA bhUmiyA~ jo vyakti ko mokSamArga meM Age bar3hane meM preraka yA sahAyabhUta hotI haiM, dravyatIrtha kahalAtI haiN| isI AdhAra para jaina paramparA meM tIrtha ke do

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zaMkhezvara tIrtha kA itihAsa : 101 vibhAga kie gae haiM - 1. dravyatIrtha evaM 2. bhaavtiirth| isa krama meM bhAvatIrtha ko jaMgama-tIrtha evaM dravyatIrtha ko sthAvara-tIrtha bhI kahA gayA hai| sadguNa aura una sadguNoM ke dhAraka sAdhu-sAdhvI Adi jaMgama-tIrtha haiM aura tIrthaMkaroM kI kalyANaka bhUmi Adi sthAvara tIrtha haiN| dUsare zabdoM meM dharma kI sAdhanA karane vAlA caturvidha saMgha jaMgama-tIrtha hai aura tIrthaMkaroM kI kalyANaka bhUmi Adi sthAvara-tIrtha haiN| eka anya dRSTi se tIrthoM ke do bheda batAe gae haiM - (1) nizcaya-tIrtha aura (2) vyvhaar-tiirth| samyaktva evaM pA~ca mahAvratoM kI sAdhanA se vizuddha AtmA nizcaya-tIrtha hai aura una mukta jIvoM ke caraNa kamaloM se sparzita zatrujaya, giranAra, pAvA Adi bhI karmakSaya kA nimitta kAraNa hone se vyavahAra-tIrtha haiN| jainadharma meM dravya yA sthAvara tIrthoM kI avadhAraNA kA vikAsa kramika rUpa se huA hai| sarvaprathama tIrthaMkaroM ke kalyANaka kSetroM ko tIrtha ke rUpa meM svIkAra kiyA gyaa| usake pazcAt viziSTa muniyoM aura sAdhakoM ke nirvANa sthala bhI tIrtha ke rUpa meM mAnya kie gae aura unheM nirvANa kSetra kahA gayA, anta meM viziSTa camatkAroM se yukta jinabimba aura kalAtmaka dRSTi se bane jinacaitya bhI tIrtha kahalAe, inheM atizaya kSetra kahA gayA - isa prakAra tIrthoM kA vibhAjana tIna rUpoM meM huA 1. kalyANaka kSetra 2. nirvANa kSetra aura 3. atizaya kssetr| jaba hama tIrthoM ke ina tIna rUpoM ke AdhAra para zaMkhezvara tIrtha para vicAra karate haiM to yaha spaSTa ho jAtA hai ki zaMkhezvara tIrtha nizcita rUpa se kalyANaka kSetra nahIM hai aura na yaha kisI viziSTa mahApuruSa kA nirvANa yA sAdhanA sthala ke rUpa meM tIrtha hai| vaise to DhAI dvIpa kI eka iMca bhI bhUmi aisI nahIM hai jahA~ se koI mukta nahIM huA ho, kintu ye sabhI tIrtha bhUmi nahIM haiN| zaMkhezvara tIrtha ko eka atizaya kSetra ke rUpa meM hI prAcIna kAla se mAnyatA prApta hai| zaMkhezvara tIrtha kI prasiddhi mUlataH vahA~ ke pArzvanAtha bhagavAna ke jinabimba ke atizayoM (camatkAritA) ke kAraNa hI rahI hai| zaMkhezvara tIrtha kA itihAsa zaMkhezvara tIrtha ke itihAsa kI dRSTi se hama vicAra kareM to isa tIrtha ke mahattva kA sarvaprathama ullekha jinaprabhasUri ke 'vividhatIrthakalpa' nAmaka grantha meM milatA hai| jinaprabhasUri ne I0 san 1332 meM isa graMtha kI racanA kI hai| isa graMtha meM zaMkhezvara pArzvanAtha kalpa nAmaka vibhAga meM isa tIrtha kA vivaraNa nimna rUpa meM prastuta kiyA gayA hai - 'pUrva kAla meM eka bAra rAjagRha nagarI ke rAjA nauveM prativAsudeva jarAsaMdha ne nauveM vAsudeva kRSNa para car3hAI karane ke lie pazcima dizA kI ora prasthAna kiyaa|

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102 usake Agamana kA samAcAra sunakara kRSNa bhI apanI senA ke sAtha dvArakA se cale aura rAjya kI sImA para Akara DaTa ge| vahIM para ariSTanemi ne unakA pAMcajanya nAmaka zaMkha bajAyA thA, jisase vaha sthAna zaMkhapura ke nAma se prasiddha huaa| jaba donoM pakSoM meM yuddha prArambha huA, taba jarAsaMdha ne kRSNa kI senA meM mahAmArI phailA dI, jisase unakI senA hArane lgii| isI samaya ariSTanemi kI salAha para kRSNa ne tapasyA kI aura pAtAla sthita bhAvI tIrthaMkara bhagavAna pArzvanAtha kI pratimA prApta kii| phira usakA pratimAnhavaNa karAyA gayA aura usI jala ko senA para chir3aka diyA gayA, jisase mahAmArI zAnta huI, unhoMne jarAsaMdha ko parAjita kara mAra ddaalaa| pArzvanAtha kI ukta pratimA vahIM (zaMkhapura meM) sthApita kara dI gii| kAlAntara meM yaha tIrtha vicchinna ho gayA tathA bAda meM yaha pratimA vahIM zaMkhakUpa meM prakaTa huI aura use caitya nirmita kara vahI sthApita kara dI gii| isa tIrtha meM aneka camatkArika ghaTanAe~ huiiN| turka loga bhI yahA~ upadrava nahIM karate haiN|' janaprabhasUra ke pUrva jaina tIrthoM kA ullekha karane vAlI jo racanAe~ haiM, unameM Agama aura Agamika vyAkhyA sAhitya ke cUrNi ke kAla taka arthAt sAtavIM zatAbdI taka hameM kahIM bhI zaMkhezvara tIrtha kA ullekha nahIM milatA hai| tIrtha sambandhI sAhitya meM bappabhaTTisUri kI paramparA meM hue yazodevasUri ke gaccha ke siddhasenasUri kA 'sakalatIrthastotra' prAcInatama hai / yaha racanA I0 san 1067 kI hai| isameM 50 se adhika tIrthoM kA ullekha huA hai| kintu usa sUcI meM kahIM bhI zaMkhapura yA zaMkhezvara tIrtha kA ullekha nahIM hai, jabaki zatruMjaya, giranAra, moDherA, bhRgukaccha Adi gujarAta ke aneka tIrtha usameM ullekhita haiN| isase yaha jJAta hotA hai ki usa kAla meM zaMkhezvara tIrtha kI prasiddhI nahIM rahI hogI / kintu vividhatIrthakalpa (i0sa0 1332) meM jina tIrthoM kA ullekha huA hai, unameM zaMkhapura kA ullekha hai| sAhityika sAkSya kI dRSTi se zaMkhapura arthAt zaMkhezvara pArzvanAtha tIrtha kA yaha prAcInatama ullekha hai| isase pUrva kA koI bhI sAhityika ullekha hameM prApta nahIM hai| siddhasenasUri ke sakalatIrtha ( I0 san 1067) aura jinaprabhasUri ke vividha tIrthakalpa (I0san 1332 ) ke madhya aSTottarI tIrthamAlA nAmaka mahendrasUri kRta eka anya kRti bhI milatI hai, jo vi0saM0 1241 kI racanA hai cU~ki yaha kRti hameM upalabdha nahIM ho sakI, isalie usameM zaMkhezvara pArzvanAtha tIrtha kA ullekha hai yA nahIM yaha kahanA kaThina hai / kintu yaha nizcita hai ki vividhatIrthakalpa ke samaya arthAt I0 san 1332 meM yaha tIrtha astitva meM thaa| sAtha hI isakI tIrtha rUpa meM prasiddhi bhI thI, tabhI to unhoMne isa tIrtha para svataMtra kalpa kI racanA kI / aitihAsika dRSTi se jinaprabhasUri ke vividhatIrthakalpa ke pazcAt upakezIgaccha ke kakkasUri racita

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zaMkhezvara tIrtha kA itihAsa : 103 nAbhinandanajirNoddhAra prabandha (I0san 1336) aura usake pazcAt ke anya tIrthamAlAoM meM bhI vividhatIrtha meM kathita zaMkhezvara pArzvanAtha tIrtha ke kathAnaka kA yaha ullekha yathAvat milatA hai| yadyapi zIlAMkAcArya kRta 'cauppanamahApurisacariaM (I0sa0 868), malladhAragacchIya hemacandrasUri racita neminAhacariaM (12vIM zatI), kalikAla sarvajJa hemacandrAcArya kRta 'triSaSTizlAkApuruSacaritra' (I0san 1172), malladhAragacchIya devaprabhasUri kRta 'pANDava mahAkAvya' (I0 san 1213) Adi granthoM meM bhI ukta kathAnaka prApta hote haiN| inameM nagara kA nAma zaMkhapura na batAkara AnaMdapura kahA gayA hai| isase yaha siddha hotA hai ki paravartI kAla meM yaha kathAnaka zaMkhezvara tIrtha ke sAtha jor3a diyA gayA hai| yahA~ ise sarvaprathama kisane jor3A yaha kaha pAnA kaThina hai| zaMkhezvara pArzvanAtha ke vartamAna jinAlaya ke pUrva isI grAma meM bhagavAna pArzvanAtha kA iMToM kA eka prAcIna jinAlaya thaa| jo Aja bhI eka khaNDahara ke rUpa meM hai - yaha isa tIrtha kI prAcInatA kA purAtAttvika AdhAra hai| mAnA yaha jAtA hai ki siddharAja jayasiMha ke maMtrI daNDanAyaka sajjanasiMha ne zaMkhapura meM sthita pArzvanAtha caityAlaya kA jIrNoddhAra karavAyA thaa| yaha kArya I0 san 1098 ke Asa-pAsa sampanna huA thaa| yadyapi isa kAla ke graMthoM meM isakI koI carcA nahIM hai| isakI jo bhI carcA upalabdha hotI hai vaha paravartI kAla ke graMthoM meM hI milatI hai| vastupAlacaritra se yaha spaSTa hotA hai ki vastupAla aura tejapAla ne bhI zaMkhezvara pArzvanAtha jinAlaya kA jIrNoddhAra karavAyA thA aura caitya ke zikhara para svarNakalaza lagavAyA thaa| kucha vidvAnoM kI yaha mAnyatA hai ki yaha kArya I0 san 1230 meM sampanna huA thA, yadyapi isa tithi ke sambandha meM vidvAnoM meM kucha matabheda hai| kintu jinaharSagaNi kRta vastupAlacaritra (vi0saM0 1497) se yaha spaSTa ho jAtA hai ki vastupAla isa jinAlaya ke jIrNoddhArakartA rahe haiM, unakA sattA kAla I0 san kI 13vIM zatI kA pUrvArdha hai| puna: jagaDUzAhacaritra mahAkAvya se jJAta hotA hai ki bIjUvADA ke rANA durjanazAha ne bhI isa maMdira kA jIrNoddhAra lagabhaga I0 san 1245 meM karavAyA thA, kintu usI grantha meM yaha bhI ullekha hai ki 14vIM zatI ke antima dazaka meM alAuddIna khilajI ne isa tIrtha ko pUrI taraha vinaSTa kara diyA thA, phira bhI mUlanAyaka kI pratimA ko surakSita kara liyA gayA thaa| janasAdhAraNa kA isa jinabimba evaM tIrtha ke prati atyanta zraddhAbhAva thA aura yahI kAraNa hai ki samrATa akabara dvArA gujarAta vijaya I0 san 1572 ke turanta bAda hI jainoM ne utsAhapUrvaka punaH isa maMdira kA jIrNoddhAra kArya sampanna kiyA aura isameM rAjya kI ora se na kevala dAna prApta huA, apitu isakI surakSA ke lie ahamadAbAda ke seTha zAMtidAsa ko zAhajahA~ ke dvArA zAhI pharamAna bhI prApta huaa| yaha jIrNoddhAra gaMdhAra (gujarAta) nivAsI mAnazAha dvArA huA thA aura isakI pratiSThA vijayasena dvArA huI thii| I0 san 1598 se 1642

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104 taka ke aneka lekha isa maMdira parisara meM upalabdha hue haiN| inameM 28 lekhoM meM kAla nirdeza haiM jisase yaha siddha hotA hai ki I0 san 1598-1642 taka isa jinAlaya kA jIrNoddhAra hotA rahA thaa| ___ vartamAna jinAlaya meM pratiSThita pratimAoM, deharioM aura parikaroM Adi meM jo lekha utkIrNa haiM, ve I0 san 1958 se lekara 1840 taka ke haiN| isa AdhAra para itanA to kahA hI jA sakatA hai ki yaha tIrtha I0 san 1158 meM astitva meM A gayA hogaa| isakA aMtima jIrNoddhAra I0 san 1704 meM vijayaprabhasUri ke paTTadhara vijayaratna sUrIzvara jI kI preraNA se huaa| vartamAna meM bhI isa mandira ke saundarya meM yugAnurUpa vRddhi ho rahI hai| isa prakAra purAtAttvika sAkSyoM ke AdhAra para isa zaMkhezvara tIrtha kA astitva I0 san kI 12vIM zatI (I0 san 1100 se 1158) taka jAtA hai| jahA~ taka sAhityika sAkSyoM kA prazna hai I0 san 1332 ke pUrva ke nahIM haiN| ataH itanA to nizcita rUpa se kahA jA sakatA hai ki yaha tIrtha I0san kI bArahavIM zatI meM astitva meM A gayA thaa| yadi hama mUlanAyaka zaMkhezvara pArzvanAtha bimba ke pratimA ke lakSaNoM para vicAra karate haiM, to bhI yaha pratimA I0 san kI bArahavIM zatI ke lagabhaga kI hI siddha hotI hai| yadyapi paramparAgata mAnyatAe~ to ise ariSTanemi ke kAla kI mAnatI haiM, kintu yaha to AsthA kA prazna hai, maiM isa para koI praznacihna khar3A karanA nahIM caahtaa| kyoMki paramparA ke anusAra ariSTanemi kA cihna zaMkha hai tathA vAsudeva ke pratIka cihnoM meM eka zaMkha bhI hai| ataH zaMkha cihna ke dhAraka zaMkhezvara aura unake ArAdhya pArzvanAtha zaMkhezvara pArzvanAtha ke nAma se abhihita hue- isa kathAnaka ke AdhAra para paramparA isa tIrtha ko ariSTanemi kAlIna mAnatI hai| yaha AsthA anubhUti janya hai aura eka AsthAzIla vyakti ke lie to anubhUti hI pramANa hotI hai|

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'navadigambara sampradAya' kI kalpanA kitanI samIcIna? DaoN0 hampA nAgarAjaiyyA kA 'jaina janarala', janavarI 2008 meM 'navadigambara sampradAya' nAmaka eka lekha prakAzita huA hai| sAmAnyatayA zvetAmbara aura digambara paramparAoM se to hama sabhI paricita haiN| AdaraNIya DaoN0 AdinAtha neminAtha upAdhye, paM0 nAthUrAmajI premI Adi ke kucha AlekhoM tathA DaoN0 kusuma paToriyA kI 'yApanIya paramparA aura usakA sAhitya' evaM merI 'jaina dharma kA yApanIya sampradAya' nAmaka pustakoM ke prakAzita hone se jaina samAja kA prabuddha varga evaM vidvatjana yApanIya sampradAya se bhI suparicita ho cukA hai| lekina pariNAma yaha huA ki digambara sampradAya meM mAnya aneka mahattvapUrNa grantha yApanIya paramparA ke mAne jAne lge| phalataH ina granthoM ko digambara siddha karane kA eka upakrama prArambha huaa| DaoN0 nAgarAjaiyyA kA prastuta Alekha bhI usI kI eka kar3I hai| isa Alekha ke dvArA DaoN0 hampA nAgarAjaiyyA ne eka 'navadigambara sampradAya' kI kalpanA kI hai aura yaha batAne kA prayAsa kiyA hai ki jina granthoM ko yApanIya kahA jA rahA hai, ve digambara sampradAya ke haiN| kintu unakI yaha kalpanA aitihAsika sAkSyoM para AdhArita hai yA nahIM? yahI isa Alekha kA mukhya vicAraNIya bindu hai| sAtha hI isa Alekha meM unake dvArA prastuta pramANoM kI samIkSA bhI kI gaI hai| jahA~ taka zvetAmbara, digambara aura yApanIya sampradAyoM kA prazna hai, unake sambandha meM prAcIna aura madhyakAlIna aneka sAhityika aura abhilekhIya sAkSya upalabdha hote haiN| yApanIya sampradAya ke sambandha meM I0 san kI 5vIM zatI se lekara lagabhaga 14vIM zatI taka ke anekoM sAhityika aura abhilekhIya sAkSya upalabdha haiN| merA prathama prazna hai ki kyA isa navadigambara sampradAya' ke sambandha meM koI eka bhI abhilekhIya aura sAhityika sAkSya upalabdha hai aura yadi aisA koI bhI sAkSya upalabdha nahIM hai, to phira unakI isa kalpanA kI satyatA kA AdhAra kyA hai? jahA~ taka merI jAnakArI kA prazna hai hameM zvetAmbara, nirgrantha (digambara) aura yApanIya saMghoM ke sAtha-sAtha kUrcakasaMgha aura mUlasaMgha ke bhI prAcIna abhilekhIya ullekha milate haiN| jahA~ taka mUlasaMghakA prazna hai, vaha yApanIya saMgha kA hI pUrvarUpa hai, ise maiMne apanI pustaka 'jainadharma kA yApanIya

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106 sampradAya' meM aneka pramANoM se siddha bhI kiyA hai| yadyapi digambara vidvAn prAyaH use digambara yA nirgrantha saMgha se sambandhita karate haiN| unakA yaha mata kitanA prAmANika hai yaha vivAda kA viSaya ho sakatA hai, kintu yahA~ hama isa carcA meM jAnA nahIM cAhate haiN| isa sambandha meM maiMne apane tarka apanI pustaka 'jaina dharma kA yApanIya sampradAya' meM die haiM, icchuka jana unheM vahA~ dekha sakate haiN| prastuta Alekha meM isa carcA ko uThAne kA avakAza nahIM hai| jahA~ taka kUrcakasaMgha kA prazna hai, mujhe zvetAmbara paramparA meM kUrcakagaccha kA ullekha milA hai, kintu yaha ullekha eka to paravartI kAla kA hai aura dUsare isakA sambandha rAjasthAna ke kucerA nAmaka sthAna se rahA huA hai, jabaki kUrcakasaMgha kA abhilekha dakSiNa kA hai aura 5vIM zatI kA hai| kUrcakasaMgha aura kUrcakagaccha meM koI sambandha rahA huA hai yA nahIM, yaha zodha kA viSaya hai| DaoN0 hampA nAgajaiyyA ne apane mata ke anusAra yApanIya, zvetAmbara, digambara aura navadigambara- aise cAra sampradAyoM kA ullekha kiyA hai| navadigambara ko digambara, zvetAmbara aura yApanIya se bhinna mAnA hai| sAhityika granthoM kA vargIkaraNa kara mAtra yaha kahA hai ki 1. vimalasUri kA rAmakathA se sambandhita 'paumacariyaM' yApanIya paramparA kA hai, 2. zIlAMka aura hemacaMdra ke rAmakathA sambandhI kathAnaka zvetAmbara paramparA ke haiM, 3. jinasena aura guNabhadra (898) kA 'AdipurANa' tathA puSpadanta (965) ke rAmakathA sambandhI vivaraNa digambara paramparA ke haiM tathA 4. raviSeNa kA 'padmapurANa', punnATa jinasena kA 'harivaMza' aura hariSeNa kI 'vRhatkathA' - ye kRtiyA~ navadigambara sampradAya kI haiN| isa sambandha meM merI pahalI Apatti yaha hai ki kyA raviSeNa, punnATa jinasena aura hariSeNa ne apanI kRtiyoM meM apane ko yA apanI guru paramparA ko digambara yA 'navadigambara' kahA hai? kyA 'navadigambara' kA anya koI bhI abhilekhIya yA sAhityika ullekha hai? zvetAmbara, digambara (nirgrantha) aura yApanIya sampradAyoM ke to abhilekhIya aura sAhityika sAkSya haiM, ataH inheM to sampradAya mAnA jA sakatA hai, kintu 'navadigambara' koI sampradAya na to kabhI thA aura na hai, ataH use kisa AdhAra para sampradAya mAnA jAe? maiM apanI pustaka 'jaina dharma kA yApanIya sampradAya' meM isa bAta ko suspaSTa rUpa se siddha kara cukA hU~ ki jahA~ taka umAsvAti, vimalasari tathA siddhasena divAkara kA prazna hai, ve zvetAmbara, digambara evaM yApanIya sampradAyoM ke spaSTa vibhAjana ke pUrva ke haiN| unake graMthoM meM ullekhita tathya jainasaMgha kI I0 san prathama-dvitIya zatAbdI kI sthiti

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'navadigambara sampradAya' kI kalpanA kitanI samIcIna? : 107 se mela khAte haiM, taba AcAra evaM vicAra ke kSetra meM AcAryoM meM matabheda to astitva meM A gaye the, kintu sampradAya bheda nahIM huA thaa| sampradAya bheda ke pUrva ke abhilekhIya aura purAtAttvika pramANa to hameM mathurA ke abhilekhoM aura mUrti zilpa meM mila jAte haiM, jo yApanIya aura zvetAmbaroM ke astitva meM Ane ke pUrvasthiti ke sUcaka haiN| unheM zvetAmbara, digambara yA yApanIya nahIM kahA jA sakatA hai| digambara, yApanIya aura zvetAmbara paramparA kA sampradAya ke rUpa meM vikAsa usake bhI do-tIna zatAbdI bAda huA hai| zvetAmbara (zvetapaTTa) digambara (nirgrantha) aura yApanIya saMghoM ke spaSTa ullekha pA~cavIM zatI se milate haiM, usake pUrva nhiiN| jahA~ taka pro0 hampA nAgarAjaiyyA kA yaha kathana ki zIlAMka aura hemacandra zvetAmbara paramparA kA tathA guNabhadra aura puSpadanta digambara paramparA kA pratinidhitva karate haiM, yaha kisI bhI dRSTi se vivAda kA viSaya nahIM hai| kintu unakA yaha kahanA ki raviSeNa, punnATa jinasena aura hariSeNa yApanIya na hokara navadigambara haiM, yaha bAta pramANoM ke abhAva meM mAnya nahIM ho sakatI hai| raviSeNa, punnATa jinasena aura hariSeNa ke granthoM kA yadi hama sUkSmatA se adhyayana karate haiM, to unakI aneka mAnyatAe~ yApanIya saMgha kI mAnyatAoM ke nikaTa hI dikhAI detI haiN| merI dRSTi meM raviSeNa kA padmacaritra, punnATa jinasena kA harivaMzapurANa aura hariSeNa kI vRhadkathA- ye tInoM vastutaH yApanIya hI pratIta hote haiN| kyoMki inakI aneka mAnyatAe~ digambara aura zvetAmbara-donoM se bhinna haiN| aisA sampradAya yApanIya ke atirikta anya koI nahIM ho sakatA hai| unako navadigambara kahanA eka svairakalpanA ke atirikta kucha nahIM hai, kyoMki zvetAmbara aura digambara paramparAoM se AMzika samAnatA aura AMzika matabheda rakhane vAlI eka mAtra yApanIya paramparA hI thI, jisake sAhityika aura purAtAttvika sAkSya milate haiN| - AdaraNIya DaoN0 hampA nAgarAjaiyyA ke anusAra raviSeNa ke padmapurANa aura punnATa jinasena ke harivaMzapurANa ke rAmakathA sambandhI kathAnaka digambara paramparA se bhinna haiM aura vimalasUri ke paumacariyaM ke kathAnaka kA anusaraNa karate haiM, isa kAraNa ve unheM navadigambara paramparA meM rakhanA cAhate haiN| kintu yadi ve yaha mAnate haiM ki raviSeNa ne padmacaritra meM yApanIya vimalasUri kA anusaraNa kiyA hai, to isa AdhAra para to unheM bhI yApanIya mAnanA cAhie na ki nvdigmbr| kintu yahA~ ve apanI mAnyatA kI puSTi hetu kaikayI kA kathAnaka prastuta karate haiN| ve likhate haiM ki dazaratha kI rAnI kaikayI ko 'paumacariyaM' meM mukti ko prApta batAyA gayA hai, cU~ki strImukti yApanIyoM ko mAnya hai isalie vimalasUri to yApanIya haiM, kintu raviSeNa ne apane padmacaritra meM unakI mukti

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108 kA ullekha nahIM kiyA hai, isalie ve yApanIya na hokara navadigambara haiN|' kintu mAtra kaikayI ke nirvANa kA ullekha nahIM karane se ve navadigambara nahIM ho jAte haiM, padmacaritra meM aise anekoM tathya haiM jo raviSeNa ko yApanIya siddha karate hai| jaba hama paumacariyaM aura padmacaritra kA tulanAtmaka adhyayana karate haiM to yaha spaSTa ho jAtA hai ki raviSeNa kA padmacaritra vimalasUri ke paumacariyaM kA prAyaH saMskRta rUpAMtaraNa mAtra hai| yadi pro0 nAgarAjaiyyA vimalasUri ko yApanIya mAnate haiM to phira unakI rAmakathA kA anusaraNa karane vAlA bhI yApanIya honA caahie| mAtra yahI nahIM raviSeNa ne aneka sthAnoM para yApanIyoM ke samAna AryikAoM ko muni ke samatulya mAnA hai na ki digambara paramparA ke samAna upacAra cAritra vAlI yA paMcamahAvrata rUpa cAritra grahaNa ke ayogy| dUsare sAmAnyatayA jahA~ bhI unhoMne kisI puruSa yA strI kI dIkSA kA ullekha kiyA hai vahA~ unhoMne usake svarga yA nirvANa prApta karane kA bhI spaSTa rUpa se ullekha kiyA, kintu padmapurANa ke upalabdha saMskaraNa meM kaikayI ke sandarbha meM unake tIna sau striyoM ke sAtha dIkSA grahaNa kA ullekha karane ke bAda samyaktvaM dhArayanti sunirmalaM' itanA kaha karake sarga samApta kara diyA gayA hai| dUsare yahA~ 'dhArayanti' kriyA pada kA prayoga bahuvacana meM huA hai, ata: isakA sambandha sabhI tIna sau striyoM ke sAtha hai, mAtra kaikayI ke sAtha nahIM hai| yaha chiyAsIvA~ parva na to kaikayI ke svargagamana kA ullekha karatA hai aura na nirvANa kaa| zarIrAnta ke bAda usakA kyA huA? yaha bhI yahA~ nahIM batAyA gayA hai| jabaki bharata ke prasaMga meM usakI dIkSA ke sAtha usake nirvANa kA bhI ullekha huA hai| isI prakAra jaba sItA kI dIkSA kA ullekha huA hai to unake bhI svargagamana kA ullekha huA hai, to phira raviSeNa ne yahAM dIkSA grahaNa ke bAda kaikayI kA kyA huA isakA koI ullekha kyoM nahIM kiyA? yadi nirvANa kA ullekha nahIM karanA thA to kama se kama unake svargaprApti kA to ullekha avazya karanA thaa| yahA~ yadi raviSeNa mauna haiM, to isakA kyA artha liyA jAe? kyoMki yadi pro0 nAgarAjaiyyA ke anusAra ve navadigambara haiM aura strImukti nahIM mAnate haiM, to phira unheM kaikayI ke svargaprApti kA ullekha to karanA hI thaa| yahA~ mujhe to aisA lagatA hai ki paravartI pratilipikaroM yA sampAdakoM ne digambara paramparA kI puSTi ke lie vahA~ se usake nirvANa prApti kI bAta ko haTAkara 'samyaktvaM dhArayanti sanirmalaM' aisA zlokAMza joDa diyA hai athavA usake pazcAt usake nirvANa prApti ke ullekha vAlA jo eka zloka rahA hogA use hI vahAM se haTA diyA hai, kyoMki isa prakAra kI pravRtti madhyayugIna evaM samakAlIna sAmpradAyika Agraha vAle vidvatjanoM kI rahI hai| yaha to eka sujJAta tathya hai ki SaTkhaNDAgama ke prathama khaNDa ke 93 veM sUtra meM jo 'saMjada' pada thA use vahAM se haTA diyA gayA, kyoMki vaha strImukti kA samarthaka

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'navadigambara sampradAya' kI kalpanA kitanI samIcIna? : 109 thaa| isa prazna ko lekara digambara vidvAnoM meM hI kAphI UhApoha bhI macA thaa| SaTakhaNDAgama kI dhavalA TIkA ke prakAzita prathama saMskaraNa meM tathA tAmra patroM meM vaha zabda Aja bhI nahIM hai, kintu dUsare saMskaraNa meM phira use jor3A gyaa| isI prakAra sarvArthasiddhi ke jJAnapITha saMskaraNa meM pUrva ke saMskaraNa ke aneka padoM ko parivartita kara diyA gyaa| merI dRSTi meM aisI ghaTanA yahA~ bhI ghaTita huI hai aura kaikayI kA nirvANa sambandhI aMza haTA diyA gayA hai| phira bhI isa grantha ke isI parva meM isake yApanIya hone ke aneka tathya Aja bhI upasthita haiM, jaise digambara paramparA meM AryikAoM ko kabhI bhI muni ke samakakSa nahIM mAnA gyaa| jabaki svayaM kaikayI sambandhI chiyAsIveM parva ke anta meM upasaMhAra rUpa jo tIna zloka die gae haiM unameM spaSTa rUpa se yaha ullekha hai ki 'kaikayI ne gRhastha dharma rUpI jAla kA tyAga karake sarvazreSTha AryikA dharma ko prApta kiyaa|' mAtra yahI nahIM ina zlokoM meM Age yaha bhI kahA gayA hai ki mukti rUpI dhana ko prApta karake yA parigraha se mukta ho kara vaha arthAt kaikayI candramA kI cA~danI ke samAna kalaMkahIna zobhita huI, yahA~ para do saMketa haiM, eka usakI mukti kA aura dUsarA usake dvArA sarvaparigraha ke tyAga kA-jabaki ye donoM hI bAteM to unake tathAkathita navadigambara sampradAya ko bhI mAnya nahIM hoNgii| Age una zlokoM meM yaha kahA gayA hai ki idhara jahA~ bhikSuoM kA saMgha thA, vahIM anya sthAna para prabhAyukta AryikAoM kA samUha bhI ekatrita thaa| isa prakAra vaha sabhA muni evaM sAdhvI rUpI aneka kamaloM se suzobhita thii| sAtha hI vahA~ vrata evaM kriyA se samanvita pavitra citta vAle aneka puruSa bhI the| vastutaH jJAnarUpI sUrya ke udaya hone para kisa bhavyajana kI mukti nahIM hotI? arthAt hotI hai| isa prakAra isI parva meM strI aura gRhI mukti kA avyakta saMketa to Aja bhI upasthita hai| ataH raviSeNa ke padmacarita ke yApanIya hone meM koI saMdeha nahIM raha jAtA hai| DaoN0 hampA nAgarAjaiyyA ne zrI vijaya (865) aura pauna (965) kI anupalabdha rAma kathAoM kA ullekha kiyA hai, kiMtu jaba ye grantha Aja upalabdha hI nahIM haiM, to inake sambandha meM yaha kahanA kaThina hai ki ve yApanIya the yA nvdigmbr| yahA~ taka zvetAmbara AcArya udyotanasUri dvArA apanI pUrvaja paramparA ke vimalasUri aura yApanIya raviSeNa kA smaraNa karane se bhI yahI sUcita hotA hai ki raviSeNa yApanIya haiM, kyoMki zvetAmbaroM ke yApanIyoM se sneha sambandha rahe haiN| isake pazcAt DaoN0 nAgarAjaiyyA ne harivaMzapurANa ke kartA punnATa jinasena ko navadigambara paramparA kA batAne kA prayatna kiyA hai| unhoMne yaha to svIkAra kiyA hai ki harivaMzapurANa ke kathAnaka aneka saMdarbho meM digambara paramparA se bhinna haiM, phira bhI ve unheM yApanIya na mAnakara navadigambara kahanA cAhate haiN| ve apane mata kI puSTi meM kahanA cAhate hai ki harivaMzapurANa meM strImukti aura kevalamukti kA ullekha nahIM hai, ataH ve

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110 zvetAmbara yA yApanIya se bhinna haiM arthAt navadigambara haiN| kintu harivaMzapurANa ke paisaThaveM sarga meM spaSTa rUpa se anyatairthikamukti kA ullekha hai| anyatairthikamukti zvetAmbaroM aura yApanIyoM ko hI mAnya hai, digambaroM ko nhiiN| ata: harivaMzapurANa spaSTata: yApanIya siddha hotA hai usameM spaSTa rUpa se tApasa rUpa meM pravajita nArada kI mukti kA ullekha kiyA gayA hai| yadi DaoN0 nAgarAjaiyyA yaha mAne ki navadigambara tApasa vezadhArI anya tairthikoM kI mukti ko mAnate the, to phira unheM yaha bhI mAnanA hogA ki ve prakArAntara se sacela strImukti evaM gRhImukti ko bhI svIkAra karate the aura aisI sthiti meM navadigambara aura yApanIya meM koI aMtara nahIM raha jaaegaa| vastutaH jinheM ve navadigambara kahanA cAhate haiM, ve yApanIya hI haiN| yApanIya zvetAmbara nahIM haiM, ve digambara hI haiM, kyoMki ve bhI muni ke acelakatva ke digambaroM kI taraha hI samarthaka haiN| yApanIya digambaroM kI eka zAkhA to ho sakate haiM, kintu ve digambaroM se pRthak nahIM haiM, kyoMki isa sampradAya ke udbhava, vikAsa aura vilaya sabhI to digambara paramparA se sambaddha hai| Aja unakA sAhitya, mandira aura mUrtiyA~ sabhI to uttarAdhikAra ke rUpa meM digambara sampradAya ko prApta hai| mujhe to Azcarya yahI hai ki Aja hama yApanIyoM se nAka-bhauM kyoM sikor3ate haiM aura nirarthaka rUpa se unake lie navadigambara jaise nAmoM kI kalpanA karate haiN| kevala apane manosaMtoSa ke lie yApanIya AcArya ko aura unake sAhitya ko navadigambara kahanA kahA~ taka ucita hai? kyoMki jahA~ yApanIya sampradAya ke aneka sAhityika evaM purAtAttvika sAkSya haiM, vahA~ navadigambara kA eka bhI sAhityika aura purAtAttvika sAkSya nahIM hai| yadi pro0 nAgarAjaiyyA kI dRSTi meM jina AcAryoM aura unakI kRtiyoM ko pro0 upAdhyejI, paM0 nAthUrAmajI premI, DaoN0 kusuma paToriyA aura maiMne yApanIya siddha kiyA hai ve sabhI yadi navadigambara haiM to phira yApanIya sAhitya kauna-sA hai? yadi navadigambara aura yApanIya eka hI haiM to 'navadigambara' zabda kA koI artha nahIM raha jAtA hai| bRhatkathAkozakAra hariSeNa ko bhI ve navadigambara kahate haiM, kintu jaba hariSeNa bRhatkathA meM aNuvratadhara gRhastha kI mukti kA ullekha karate haiM to phira ve yApanIya se bhinna kaise ho sakate haiN| raviSeNa ne apanI jo guru paramparA dI hai usameM indra aura divAkara yati kA ullekha kiyA hai, gommaTasAra kI TIkA meM indra ko zvetAmbara AcArya batAyA gayA hai, kintu paM0 nAthUrAmajI premI ne yaha mAnA hai ki indra aura divAkara yati yApanIya the| yApanIya paramparA meM yati viruda kA prayoga vizeSa rUpa se huA hai| ve apane AcAryoM ko 'yatigrAma-agraNI' kahate the| svayaM zAkaTAyana ko bhI yaha viruda diyA gayA hai| AdaraNIya pro0 nAgarAjaiyyA jI ne mUlasaMgha evaM punnATa saMgha ko digambara saMgha batAyA hai, kintu maiMne apane grantha 'jainadharma kA yApanIya sampradAya' meM aneka puSTa pramANoM

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'navadigambara sampradAya' kI kalpanA kitanI samIcIna? : 111 ke AdhAra para siddha kiyA hai ki mUlasaMgha, punnATasaMgha donoM hI yApanIya saMgha haiN| kyoMki pA~cavIM zatAbdI ke halasI (uttara-pazcima karnATaka) ke abhilekhoM meM digambara saMgha ke lie 'nirgrantha saMgha' kA prayoga huA hai| ata: punnATa jinasena navadigambara nahIM yApanIya hI haiN| punaH punATasaMgha yApanIya 'punnAgavRkSamUlagaNa' kA hI paravartI rUpa hai| yApanIyoM ke jina gaNoM kA ullekha abhilekha meM hai, vahA~ gaNa ke nAma ke Age 'mUlagaNa' zabda kA prayoga huA hai| mUlasaMdha aura mUlagaNa samAnArthaka haiM, ataH mUlasaMgha vastutaH yApanIya saMgha kA hI pUrva nAma hai, kAlAntara meM jaba yApanIya gaNoM kA vilaya nirgranthadigambara paramparA meM huA, taba se digambara paramparA aura 'mUlasaMgha' eka-dUsare ke paryAya bana gaye haiN| zivArya kI bhagavatI ArAdhanA bhI yApanIya grantha, hai, kyoMki usake TIkAkAra aparAjitasUri spaSTata: yApanIya haiN| bhagavatI ArAdhanA ke AdhAra para likhI gaI vaDDaArAdhane tathA eka anya ArAdhanA TIkA ke digambara hone se bhI yaha nahIM siddha hotA hai ki mUlagrantha digambara hai| kyoMki aneka bauddha evaM digambara granthoM para haribhadra, yazovijaya Adi zvetAmbara AcAryoM ne TIkAe~ likhI haiM, isase ve bauddha yA digambara nahIM kahe jA skte| sanmatitarka aura kalyANamaMdirastotra bhI navadigambara nahIM kahe jA skte| siddhasena divAkara ko digambara paramparA meM jo sthAna milA hai, vaha unakI kRti kI mUlyavattA ke AdhAra para hai| maiMne apane grantha 'jainadharma kA yApanIya sampradAya' meM isa bAta ko spaSTa rUpa se siddha kiyA hai ki siddhasena kA sanmatitarka digambara nahIM hai| ve zvetAmbara aura yApanIya paramparA ke pUrvaja AcArya haiN| Azcarya to yaha hai ki itihAsa ke gambhIra vidvAn DaoN0 nAgarAjaiyyA ne sanmatitarka ke TIkAkAra abhayadeva ko digambara likha diyaa| jabaki sanmatitarka kI abhayadeva kI TIkA meM abhayadeva ne apane ko pradyumnasUri kA ziSya kahA hai aura pradyumnasUri candragacchIya haiN| mAtra yahI nahIM pArzvanAthacaritra kI aMtima prazasti meM unheM spaSTataH zvetAmbara grAmanIya likhA hai| DaoN0 nAgarAjaiyyA kI yaha mAnyatA ki siddhasena aura jaTAsiMhanandI bhI navadigambara the,samyak nahIM hai| kyoMki siddhasena spaSTa sampradAya-bheda ke pUrva ke AcArya haiM aura jaTAsiMhanandI spaSTa yApanIya haiN| pena nAmAnta jitane bhI AcArya haiM ve saba sena saMgha ke haiM, yaha mAnyatA bhI satya se pare hai| zvetAmbara, digambara tathA yApanIya tInoM hI paramparAoM meM pena nAmAnta aneka AcArya hue haiN| ataH 'Sena' nAmAnta AcAryoM ko navadigambara kahanA bhI ucita nahIM hai| navadigambara nAmaka koI sampradAya kabhI astitva meM nahIM rahA hai| zvetAmbara aura digambara se bhinna aura donoM ke madhya samanvaya kA setu banAne vAlA yadi koI jaina

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112 sampradAya rahA hai, to vaha yApanIya digambara hI hai, kyoMki vaha acelakatva kA samarthaka hai| mujhe duHkha kevala itanA hI hai ki unheM digambara vidvAn apane se pRthak mAnakara unake nAma se hI nAka-bhauMha kyoM sikor3ate haiN| yadi jainAbhAsa ke rUpa meM ullekhita drAviDa aura mAthura saMghoM tathA unake sAhitya se hameM koI virodha nahIM hai, bhaTTArakoM dvArA racita sAhitya ko bhI hama apanA mAna lete haiM, to yApanIya sAhitya tathA unake maMdira evaM mUrtiyoM ko apanAkara bhI unako yApanIya kahane meM hameM kyoM saMkoca hotA hai? aura usake lie navadigambara jaise naye nAmakaraNa kI kyA AvazyakatA hai? vastutaH yApanIya hI vaha mUladhArA hai, jisase digambara aura zvetAmbara dhArAoM kA vikAsa huA hai aura jo donoM ke bIca samanvaya kA setu banatI hai| navadigambara kI kalpanA bhI hamAre bIca bheda rekhA ko adhika gaharA karegI, jabaki yApanIya paramparA hameM eka-dUsare ke nikaTa lAyegI jo ki yuga kI AvazyakatA hai|

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jaina kathA-sAhitya : eka samIkSAtmaka sarvekSaNa kathA-sAhitya kA udbhava utanA hI prAcIna hai, jitanA isa pRthvI para mAnava kA astitv| cAhe sAhityika dRSTi se kathAoM kI racanA kucha paravartI ho, kintu kathAkathana kI paramparA to bahuta purAnI hai| kathA-sAhitya ke lie aMgrejI meM Narrative literature zabda pracalita hai, ataH AkhyAna yA rUpaka ke rUpa meM jo bhI kahA jAtA hai yA likhA jAtA hai, vaha sabhI kathA ke antargata AtA hai| sAmAnya artha meM kathA vaha hai jo kahI jAtI hai| kintu jaba hama kathA-sAhitya kI bAta karate haiM, to usakA tAtparya hai, kisI vyakti yA vastu ke sambandha meM kathita yA likhita rUpa meM jo bhI hamAre pAsa hai, cAhe vaha kisI bhI bhASA meM ho, kathA ke antargata AtA hai| yaha satya hai ki pUrva meM kathAoM ko kahane kI paramparA maukhika rUpa meM rahI hai, bAda meM unheM likhita rUpa diyA gyaa| dUsare zabdoM meM pUrva meM kathAe~ zruta paramparA se calatI rahI haiM, bAda meM hI unheM likhita rUpa diyA gayA hai, yaha bAta jaina kathA-sAhitya ke sandarbha meM bhI satya hai| jaina paramparA meM bhI kathAe~ pahale anuzruti ke rUpa meM hI calatI rahI haiM aura yahI kAraNa hai ki laukika paramparAoM ke AdhAra para unameM samaya-samaya para saMkSepaNa, vistAraNa, parizodhana, parivartana evaM sammizraNa hotA rahA hai, unakA svarUpa to usa samaya sthira huA hogA, jaba unheM likhita svarUpa pradAna kara pustakArUr3ha kiyA gayA hogaa| maukhika paramparA ke rUpa meM ina kathAoM ne samagra bhUNDala kI yAtrAe~ kI haiM aura unameM vibhinna dharmoM evaM sAmAjika saMskRtiyoM ke mAdhyama se AMzika parivartana aura parivardhana bhI huA hai| vibhinna dezoM meM pracalita kathAoM meM bhI AMzika sAmya aura AMzika vaiSamya dekhA jAtA hai, hitopadeza aura Isapa kI kathAe~ isakA pramANa haiN| jaina kathAoM meM bhI ina loka-kathAoM ke aneka AkhyAna sammilita ho gaye haiM, jaisezekhacillI kI kthaa| yahAM yaha bhI jJAtavya hai ki ina kathAoM ke pAtra deva, manuSya aura pazu-pakSI sabhI rahe haiN| jahAM taka jaina kathAoM kA prazna hai unake bhI mukhya pAtra deva, manuSya, pazu-pakSI Adi sabhI dekhe jAte haiN| jaina kathAoM meM jaina lekhakoM ke dvArA devoM evaM manuSyoM ke sAtha-sAtha pazu-pakSI hI nahIM, vRkSoM aura phUloM ko bhI rUpaka banAkara kathAoM ko prastuta kiyA jAtA rahA hai| AcArAMgasUtra evaM jJAtAdharmakathAMgasUtra meM kachue kI rUpaka kathA ke sAtha-sAtha sUtrakRtAMgasUtra meM kamala ko bhI rUpaka banAkara kathA varNita hai| loka paramparA meM premAkhyAna ke rUpa meM hindI meM totA-mainA kI kahAniyAM Aja

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114 bhI pracalita haiM, kintu aisI premAkhyAna jaina paramparA meM nahIM hai, usameM pazu-pakSI, per3apaudhe, phala-phUla Adi ke rUpaka bhI tapa-saMyama kI preraNA ke hetu hI haiN| jaina kathA-sAhitya kA sAmanya svarUpa jaina kathA-sAhitya bahuAyAmI aura vyApaka hai| rUpaka, AkhyAnaka, saMvAdalaghukathAe~, ekAkI, nATaka, khaNDakAvya, caritakAvya aura mahAkAvya se lekara vartamAna kAlIna upanyAsa zailI taka kI sabhI kathA-sAhitya kI vidhAe~ usake antargata A jAtI haiN| Aja jaba hama jaina kathA-sAhitya kI bAta karate haiM, to jaina paramparA meM likhita ina sabhI vidhAoM ke sAhitya isake antargata Ate haiN| ata: jaina kathA-sAhitya bahuvidha aura bahuAyAmI hai| yaha kathA-sAhitya bhI gadya, padya aura gadya-padya mizrita campU ina tInoM rUpoM meM milatA hai| mAtra itanA hI nahIM vaha bhI vividha bhASAoM aura vividha kAloM meM likhA jAtA rahA hai| jaina sAhitya meM kathAoM ke vividha prakAra jaina AcAryoM ne vividha prakAra kI kathAe~ to likhIM, phira bhI unakI dRSTi vikathA se bacane kI hI rahI hai| dazavaikAlikasUtra meM kathAoM ke tIna varga batAye gaye haiM- akathA, kathA aura vikthaa| uddezyavihIna, kAlpanika aura zubhAzubha kI preraNA dene se bhinna uddezyavAlI kathA ko akathA kahA gayA hai, jabaki kathA naitika uddezya se yukta kathA hai aura vikathA vaha hai jo viSaya-vAsanA ko uttejita kre| vikathA ke antargata jaina AcAryoM ne rAjakathA, bhAtakathA, strIkathA aura dezakathA ko liyA hai| kahIM-kahIM rAjakathA ke sthAna para arthakathA aura strIkathA ke sthAna para kAmakathA kA bhI ullekha milatA hai| dazavaikAlikasatra meM arthakathA, kAmakathA, dharmakathA aura mizrakathA- aisA bhI eka caturvidha vargIkaraNa milatA hai aura vahAM ina kathAoM ke lakSaNa bhI batAye gaye haiN| yaha vargIkaraNa kathA ke varNya viSaya para AdhArita hai| punaH dazavaikAlika meM ina cAroM prakAra kI kathAoM meM se dharmakathA ke cAra bheda kiye gaye haiN| dharmakathA ke ve cAra bheda haiM- AkSepanI, vikSepanI, saMveginI aura nirvednii| TIkA ke anusAra pApamArga ke doSoM kA udbhAvana karake dharmamArga yA naitika AcaraNa kI preraNA denA AkSepaNI kathA hai| adharma ke doSoM ko dikhAkara unakA khaNDana karanA vikSepaNI kathA hai| vairAgyavardhaka kathA saMveginI kathA hai| eka anya apekSA se dUsaroM ke duHkhoM ke prati karuNAbhAva utpanna karane vAlI kathA saMveginI kathA hai, jabaki jisa kathA se samAdhibhAva aura

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jaina kathA-sAhitya: eka samIkSAtmaka sarvekSaNa : 115 AtmazAMti kI upalabdhi ho yA jo vAsanA aura icchAjanya vikalpoM ko dUra kara nirvikalpadazA meM le jAye vaha nirvedanI kathA hai| ye vyAkhyAe~ maiMne apanI dRSTi ke AdhAra para kI haiN| punaH dharmakathA ke ina cAroM vibhAgoM ke bhI cAra-cAra upabheda kiye gaye haiM kintu vistArabhaya se yahAM usa carcA meM jAnA ucita nahIM hogaa| yahAM mAtra nAma nirdeza kara denA hI paryApta hogaa| (a) akSepanI kathA ke cAra bheda haiM- 1. AcAra 2. vyavahAra 3. prajJapti aura 4. dRSTivAda (ba) vikSepanI kathA ke cAra bheda haiM- 1.svamata kI sthApanA kara, phira usake anurUpa paramata kA kathana karanA 2.pahale paramata kA nirUpaNa kara, phira usake AdhAra para svamata kA poSaNa karanA 3.mithyAtva ke svarUpa kI samIkSA kara phira samyaktva kA svarUpa batAnA aura 4. samyaktva kA svarUpa batAkara phira mithyAtva kA svarUpa btaanaa| (sa) saMveginI kathA ke cAra bheda haiM- 1. zarIra kI azucitA, 2. saMsAra kI duHkhamayatA aura 3.saMyogoM kA viyoga avazyaMbhAvI hai- aisA citraNa kara 4.vairAgya kI ora unmukha krnaa| (da) nirvedanI kathA kA svarUpa haiM- AtmA ke ananta catuSTaya kA varNana kara vyakti meM jJAtA-draSTAbhAva yA sAkSIbhAva utpanna krnaa| vibhinna bhASAoM meM racita jaina kathA-sAhitya bhASAoM kI dRSTi se vicAra kareM to jaina kathA-sAhitya prAkRta, saMskRta, kannar3a, tamila, apabhraMza, marugurjara, hindI, marAThI, gujarAtI aura kvacit rUpa meM baMgalA meM bhI likhA gayA hai| mAtra yahI nahIM prAkRta aura apabhraMza meM bhI una bhASAoM ke apane vividha rUpoM meM milatA hai| udAharaNa ke rUpa meM prAkRtoM ke bhI aneka rUpoM yathAardhamAgadhI, zaurasenI, mahArASTrI Adi meM jaina kathA-sAhitya likhA gayA hai aura bahuta kucha rUpa meM Aja bhI upalabdha hai| guNADhya ne apanI bRhatkathA paizAcI prAkRta meM likhI thI, yadyapi durbhAgya se Aja vaha upalabdha nahIM hai| Aja jo jaina kathA-sAhitya vibhinna prAkRta-bhASAoM meM upalabadha hai unameM sabase kama zaurasenI meM milatA hai, usakI apekSA ardhamAgadhI yA mahArASTrI prabhAvita ardhamAgadhI meM adhika hai, kyoMki upalabdha Agama aura prAcIna Agamika vyAkhyAeM isI bhASA meM likhita haiN| mahArASTrI prAkRta meM jaina kathA-sAhitya una donoM bhASAoM kI apekSA vipula mAtrA meM prApta hotA hai aura isake lekhana meM zvetAmbara jainAcAryoM evaM muniyoM kA yogadAna adhika hai|

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116 : digambara AcAryoM kI ruci adhyAtma aura karma-sAhitya meM adhika rhii| phalataH bhagavatI ArAdhanA meM saMlekhanA ke sAdhaka kucha vyaktiyoM ke nAma nirdeza ko chor3akara usameM adhika kucha nahIM milatA hai| yadyapi kucha jaina nATakoM meM zaurasenI kA prayoga avazya dekhA jAtA hai, isa paramparA meM hariSeNa kA bRhatkathAkoza hI eka mahattvapUrNa grantha mAnA jA sakatA hai, isake atirikta ArAdhanA kathAkoza bhI hai| ardhamAgadhI tathA ardhamAgadhI aura mahArASTrI ke mizrita rUpa vAle AgamoM aura Agamika vyAkhyAoM meM jaina kathAoM kI vipulatA hai, kintu unakI ye kathAe~ mUlata: caritra-citraNa rUpa tathA upadezAtmaka haiM, sAtha hI ve naitika evaM AdhyAtmika vikAsa karane kI dRSTi se likhI gaI haiN| Agamika vyAkhyAoM meM niyukti sAhitya meM mAtra kathA kA nAma-nirdeza yA kathA-nAyaka ke nAma kA nirdeza hI milatA hai| isa dRSTi se niyuktiyoM kI sthiti bhagavatI ArAdhanA ke samAna hI hai, jinameM hameM kathA nirdeza to milate haiM, kintu kathAe~ nahIM haiN| kathAoM kA vistRta rUpa bhASyoM kI apekSA bhI cUrNi yA TIkA sAhitya meM hI adhika milatA hai| cUrNiyA~ jaina kathAoM kA bhaNDAra kahI jA sakatI haiN| cUrNi sAhitya kI kathAe~ upadezAtmaka to haiM hI, kintu ve AcAra niyamoM ke utsarga aura apavAda kI sthitiyoM ko spaSTa karane kI dRSTi se sarvAdhika mahattvapUrNa haiN| kina paristhitiyoM meM kauna AcaraNIya niyama anAcaraNIya bana jAtA hai isakA spaSTIkaraNa cUrNi kI kathAoM meM hI milatA hai| isI prakAra vibhinna paristhitiyoM meM kisa aparAdha kA kyA prAyazcitta hogA, isakI bhI samyak samajha cUrNiyoM ke kathAnakoM se hI milatI hai| isa prakAra cUrNigata kathAe~ jaina AcArazAstra kI samasyAoM ke nirAkaraNa meM dizA-nirdezaka haiN| jahAM taka mahArASTrI prAkRta ke kathA-sAhitya kA prazna hai, yaha mukhyataH padyAtmaka hai aura isakI pradhAna vidhA khaNDakAvya aura mahAkAvya hai| yadyapi isameM dhUrtAkhyAna jaise kathAparaka evaM gadyAtmaka grantha bhI upalabdha hote haiN| isa bhASA meM sarvAdhika kathA- sAhitya likhA gayA hai aura adhikAMzata: yaha Aja upalabdha bhI hai| prAkRtoM ke pazcAt jaina kathA-sAhitya ke aneka mahattvapUrNa grantha saMskRta bhASA meM bhI upalabdha hote haiN| digambara paramparA ke aneka purANa, zvetAmbara paramparA meM hemacandra kA triSaSTizalAkApuruSacaritra Adi aneka caritrakAvya saMskRta bhASA meM likhe gaye haiN| isake atirikta jaina nATaka aura dUtakAvya bhI saMskRta bhASA meM racita haiN| digambara paramparA meM varAMgacaritra Adi kucha caritrakAvya bhI saMskRta meM racita hai| jJAtavya hai ki AgamoM para vRttiyAM aura TIkAeM bhI saMskRta bhASA meM likhI gaI haiN| inake antargata bhI aneka kathAe~ saMkalita haiN| yadyapi inameM adhikAMza kathAeM vahI hotI haiM jo prAkRta Agamika vyAkhyAoM meM saMgrahIta haiM, phira bhI ye kathAeM cAhe apane varNya viSaya kI apekSA se samAna hoM, kintu inake prastutIkaraNa kI zailI to viziSTa hI hai| usa para usa

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jaina kathA-sAhitya:eka samIkSAtmaka sarvekSaNa : 117 yuga se saMskRta lekhakoM kI zailI kA prabhAva dekhA jAtA hai| isake atirikta aneka prabandha grantha bhI saMskRta meM likhita haiN| saMskRta ke pazcAt jaina AcAryoM kA kathAsAhitya mukhyata: apabhraMza aura usake vibhinna rUpoM meM milatA hai, kintu yaha jJAtavya hai ki apabhraMza meM bhI mukhyataH caritakAvya hI vizeSa rUpa se likhe gaye haiN| svayambhU Adi aneka lekhakoM ne caritakAvya bhI apabhraMza meM likhe haiM- jaise paumacariu aadi| bhASAoM kI apekSA se apabhraMza ke pazcAt jainAcAryoM ne mukhyata: marugurjara apnaayaa| kathA-sAhitya kI dRSTi se isameM parva kathAeM evaM caritanAyakoM ke guNoM ko varNita karane vAlI choTI-bar3I aneka racanAeM milatI haiN| vizeSa rUpa se caritakAvya aura tIrthamAlAeM marugurjara meM hI likhI gaI haiN| tIrthamAlAeM tIrthoM se sambandhita kathAoM para hI vizeSa bala detI haiN| carita, caupAI, DhAla Adi viziSTa vyaktiyoM ke caritra para AdhArita hotI haiM aura ve geya rUpa meM hotI haiN| isake atirikta isameM rAso' sAhitya bhI likhA gayA hai jo ardha-aitihAsika kathAoM kA pramukha AdhAra mAnA jA sakatA hai| Adhunika bhAratIya bhASAoM meM hindI, gujarAtI, marAThI aura baMgalA meM bhI jaina kathA-sAhitya likhA gayA hai| mahendramuni (prathama), upAdhyAya amaramuni evaM upAdhyAya puSkaramuni jI ne hindI bhASA meM aneka kathAeM likhI haiM, isameM mahendramunijI ne lagabhaga 25 bhAgoM meM, amaramunijI ne 5 bhAgoM meM aura upAdhyAya puSkaramunijI ne 140 bhAgoM meM jaina kathAeM likhI haiN| eka bhAga meM eka se adhika kathAeM bhI varNita haiN| ye sabhI kathAeM kathAvastu aura nAyakoM kI apekSA se to purAne kathAnakoM para AdhArita haiM, mAtra prastutIkaraNa kI zailI aura bhASA meM antara hai| isake atirikta upAdhyAya kevalamuni jI aura kucha anya lekhakoM ne upanyAsa zailI meM aneka jaina upanyAsa bhI likhe haiN| jahAM taka merI jAnakArI hai vartamAna meM pAMca sau se adhika jaina kathAgrantha hindI meM upalabdha haiM aura inameM bhI kathAoM kI saMkhyA to sahasrAdhika hogii| hindI ke atirikta jaina kathA-sAhitya gujarAtI bhASA meM bhI upalabdha hai, vizeSa rUpa se Adhunika kAla ke kucha zvetAmbara AcAryoM aura anya lekhakoM ne gujarAtI bhASA meM aneka jaina kathAeM evaM navalakathAeM likhI haiM, yadyapi isa sambandha meM majhe vizeSa jAnakArI to nahIM hai phira bhI jo chiTapuTa jAnakArI DaoN0 jItendra bI0 zAha se milI hai, usake AdhAra para itanA to kahA jA sakatA hai ki gujarAtI bhASA meM jaina kathAoM para lagabhaga tIna sau se adhika grantha upalabdha haiN| gujarAtI kathA lekhakoM meM ratilAla desAI, cunIlAla zAha, becaradAsa dozI, mohanalAla dhAmI, vimalakumAra dhAmI, kumArapAla desAI, dhIrajalAla zAha tathA AcArya bhadraguptasUri, bhuvanabhAnusUri, zIlacandrasUri, pradyumnasUri, ratnasuMdarasUri, candrazekharasUri Adi pramukha haiN| isake sAtha

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118 hI digambara paramparA meM bhI kucha kathA grantha hindI evaM marAThI meM likhe gaye haiM isake atirikta gaNezajI lAlavAnI ne baMgalA meM bhI kucha jaina kathAe~ likhI haiN| jahA~ taka dakSiNa bhAratIya bhASAoM kA prazna hai tamila, kannar3a meM aneka jaina kathA grantha upalabdha haiM, inameM tamila granthoM meM jIvakacintAmaNi, zrIpurANam Adi pramukha haiN| isake sAtha kannaDa meM bhI kucha jaina kathAgrantha haiM, inameM 'ArAdhanAkathai' nAmaka eka grantha hai, jo ArAdhanAkathAkoza para AdhArita hai| isa prakAra hama dekhate haiM ki jaina kathA-sAhitya bahuAyAmI hone ke sAtha-sAtha vividha bhASAoM bhI racita hai| tamila evaM kannar3a ke sAtha-sAtha paravartIkAla meM telagU, marAThI Adi meM bhI jaina grantha likhe gaye haiN| vibhinna kAla khaNDoM kA jaina kathA-sAhitya kAlikadRSTi se vicAra karane para hama pAte haiM ki jaina kathA - sAhitya I0pU0 chaThI zatAbdI se lekara Adhunika kAla taka racA jAtA rahA hai| isa prakAra jaina kathAsAhitya kI racanA avadhi lagabhaga sattAisa sau varSa hai / itanI sudIrgha kAlAvadhi meM vipula mAtrA meM jaina AcAryoM ne kathA - sAhitya kI racanA kI hai| bhASA kI pramukhatA ke AdhAra para kAlakrama ke vibhAjana kI dRSTi se ise nimna pAMca kAla khaNDoM meM vibhAjita kiyA jA sakatA hai - 1. Agamayuga - IsvI pUrva 6ThI zatI se IsA kI pA~cavIM zatI taka / 2. prAkRta Agamika vyAkhyA yuga - IsA kI dUsarI zatI se IsA kI 8vIM zatI tk| 3. saMskRta TIkA yuga yA pUrvamadhya yuga - IsA kI 8vIM zatI se 14vIM zatI tk| 4. uttara madhya yuga yA apabhraMza evaM marugurjara yuga - IsA kI 14vIM zatI se 18vIM zatI tk| Adhunika bhAratIya bhASA yuga - IsA kI 19vIM zatI se vartamAna taka / bhAratIya itihAsa kI apekSA se ina pA~ca kAlakhaNDoM kA nAmakaraNa isa prakAra bhI kara sakate haiM - 1. pUrva prAcInakAla, 2. uttara prAcInakAla, pUrva madhyakAla, 4. uttara madhyakAla aura 5. Adhunika kAla | inakI samayAvadhi to pUrvavat hI mAnanA hogA / yadyapi kahIM-kahIM kAlAvadhi meM atikramaNa hai, phira bhI ina kAlakhaNDoM kI bhASAoM evaM vidhAoM kI apekSA se apanI-apanI vizeSatAe~ bhI haiN| Age hama ina kAlakhaNDoM ke kathA - sAhitya kI vizeSatAoM ko lekara hI kucha carcA kareMge -

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jaina kathA-sAhitya:eka samIkSAtmaka sarvekSaNa : 119 prathama kAlakhaNDa meM mukhyataH ardhamAgadhI prAcIna AgamoM kI kathAe~ AtI haiMye kathAe~ mukhyata: AdhyAtmika upadezoM se sambandhita haiM aura ardhamAgadhI prAkRta meM likhI gaI haiN| dUsare ye kathAe~ saMkSipta aura rUpaka ke rUpa meM likhI gaI haiN| jaiseAcArAMgasUtra meM zaivAla chidra aura kachuve dvArA cA~danI darzana ke rUpaka dvArA saddharma aura mAnava jIvana kI durlabhatA kA saMketa hai| sUtrakRtAMgasUtra meM zvetakamala ke rUpaka se anAsakta vyakti dvArA mokSa kI upalabdhi kA saMketa hai| sthAnAMgasUtra meM vRkSoM, phaloM Adi ke vividha rUpakoM dvArA mAnava-vyaktitva ke vibhinna prakAroM ko samajhAyA gayA hai| samavAyAMgasUtra ke pariziSTa meM caubIsa tIrthaMkaroM ke kathAsUtroM kA nAma-nirdeza hai| isI prakAra bhagavatI meM aneka kathA rUpa saMvAdoM ke mAdhyama se dArzanika samasyAoM kA nirAkaraNa kiyA gayA hai| isake atirikta AcArAMgasUtra ke donoM zrutaskandhoM ke antima bhAgoM meM, sUtrakRtAMgasUtra ke SaSTha adhyayana meM aura bhagavatI meM mahAvIra ke jIvanavRtta ke kucha aMzoM ko ullekhita kiyA gayA hai| inake kalpasUtra aura usakI TIkAoM ke sAtha tulanAtmaka adhyayana se yaha bhI spaSTa ho jAtA hai ki mahAvIra ke jIvana ke kathAnakoM meM atizayoM kA praveza kaise-kaise huA hai| jaina kathA-sAhitya kI apekSA se jJAtAdharmakathA kI kathAe~ ati mahattvapUrNa haiM, isameM saMkSepa rUpa se aneka kathAe~ varNita haiN| prathama meghakumAra nAmaka adhyayana meM vartamAna muni jIvana ke kaSTa alpa haiM aura upalabdhiyA~ adhika haiM, yaha bAta samajhAyI gayI hai| dUsare adhyayana meM dhannA seTha dvArA vijaya cora ko diye gaye sahayoga ke mAdhyama se apavAda meM akaraNIya karaNIya ho jAtA hai, yaha samajhAyA gayA hai| isI prakAra isake sAtaveM adhyayana meM yaha samajhAyA gayA hai ki yogyatA ke AdhAra para dAyitvoM kA vibhAjana karanA caahiye| mayUrI ke aNDe ke kathAnaka se samajhAyA gayA hai ki azraddhA kA kyA duSpariNAma hotA hai| mallI ke kathAnaka meM svarNapratimA ke mAdhyama se zarIra kI azucitA ko samajhAyA gayA hai| kachuve ke kathAnaka ke mAdhyama se saMyamI jIvana kI surakSA ke lie viSayoM ke prati unmukha indriyoM ke saMyama kI mahattA ko batAyA gayA hai| upAsakadazA meM zrAvakoM ke kathAnakoM ke mAdhyama se na kevala zrAvakAcAra ko spaSTa kiyA gayA hai, apitu sAdhanA ke kSetra meM upasargoM meM vicalita rahane kA saMketa bhI diyA gayA hai| aMtakRtdazA, aupapAtikadazA meM vividha prakAra kI tapa sAdhanAoM ke svarUpa ko aura unake supariNAmoM ko tathA durAcAra ke duSpariNAmoM ko samajhAyA gayA hai| upAMga sAhitya meM rAyapaseNiyasutta meM aneka rUpakoM ke mAdhyama se AtmA ke astitva ko siddha kiyA gayA hai| isI prakAra uttarAdhyayanasUtra, dazavaikAlikasUtra Adi meM bhI upadezaprada kucha kathAnaka varNita haiN| nandIsUtra meM aupapAtikI buddhi ke antargata rohaka kI 14 aura anya 26 aisI kula 40 kathAoM, vainiyakI buddhi kI 15,

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120 karmajAbuddhi kI 12 aura pAriNAmikI buddhi kI 21 kathAoM - isa prakAra kula 88 kathAoM kA nAma saMketa hai| isakI TIkA meM ina kathAoM kA vistRta vivecana bhI upalabdha hotA hai| kintu mUla grantha meM kathAoM ke nAma saMketa se yaha to jJAta ho jAtA hai ki nandIsUtra ke kartA ko una sampUrNa kathAoM kI jAnakArI thii| isa kAla kI jaina kathAe~ vizeSa rUpa se caritra citraNa sambandhI kathAe~ aitihAsika kama aura paurANika adhika pratIta hotI haiM yadyapi unako sarvathA kAlpanika bhI nahIM kahA jA sakatA hai, kyoMki unameM varNita kucha vyakti aitihAsika bhI haiN| Agamayuga kI kathAoM meM kucha caritanAyakoM ke hI pUrva janmoM kI carcA hai jinameM adhikAMza kI yA to mukti dikhAI gaI hai yA phira bhAvI janma dikhAkara unakI mukti kA saMketa kiyA gayA hai| tIrthaMkaroM ke bhI aneka pUrvajanmoM kA citraNa inameM nahIM hai| samavAyAMgasUtra Adi meM mAtra eka hI pUrva bhava kA ullekha hai| kahIM-kahIM jAtismaraNa jJAna dvArA pUrvabhavoM kI cetanA kA nirdeza bhI kiyA gayA hai| AgamoM meM jo jIvana gAthAe~ haiM, unameM sAdhanAtmaka pakSa ko chor3akara kathA vistAra adhika nahIM hai| kahIM-kahIM to dUsare kisI varNita caritra se isakI samarUpatA dikhAkara kathA samApta kara dI gaI hai| ___Agamayuga ke pazcAt dUsarA yuga prAkRta Agamika vyAkhyAoM kA yuga hai| ise uttara prAcIna kAla bhI kaha sakate haiN| isakI kAlAvadhi IsA kI dUsarI-tIsarI zatI se lekara sAtavIM zatI taka mAnI jA sakatI hai| isa kAlAvadhi meM jo mahattvapUrNa jaina kathAgrantha ardhamAgadhI prabhAvita mahArASTrI prAkRta meM likhe gaye unameM vimalasUri kA paumacariyaM, saMghadAsagaNi kI vasudevahiNDI aura anupalabdha taraMgavaIkahA pramukha haiN| isa kAla kI antimazatI meM yApanIya paramparA meM saMskRta meM likhA gayA vArAMgacaritra bhI AtA hai| yaha bhI kahA jAtA hai ki vimalasUri ne paumacariyaM (rAmakathA) ke samAna hI harivaMzacariyaM ke rUpa meM prAkRta meM kRSNakathA bhI likhI thI kintu yaha kRti upalabdha nahIM hai| isa kAla ke ina donoM kathAgranthoM kI vizeSatA yaha hai ki inameM AvAntara kathAeM adhika haiN| isa prakAra ina granthoM meM kathApraroha zilpa kA vikAsa dekhA jA sakatA hai| isa kAla ke kathAgranthoM meM pUrva bhavAntaroM kI carcA bhI mila jAtI hai| svatantra kathAgranthoM ke atirikta isa kAla meM jo prAkRta Agamika vyAkhyAoM ke rUpa meM niyukti, bhASya aura cUrNi sAhitya likhe gaye haiM unameM aneka kathAoM ke nirdeza haiN| yadyapi yahAM yaha jJAtavya hai ki niyuktiyoM meM jahAM mAtra kathA saMketa hai vahAM bhASya aura cUrNi meM unheM kramazaH vistAra diyA gayA hai| dhUrtAkhyAna kI kathAoM kA nizIthabhASya meM jahAM mAtra tIna gAthAoM meM nirdeza hai, vahIM nizIthacUrNi meM ye kathAeM tIna pRSThoM meM varNita haiN| isI ko haribhadra ne adhika vistAra dekara eka svatantra grantha kI racanA kara kI hai|

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jaina kathA-sAhitya:eka samIkSAtmaka sarvekSaNa : 121 isa kAla ke kathA-sAhitya kI vizeSatA yaha hai ki isameM anya paramparAoM se kathA-vastu ko lekara usakA yukti-yukta karaNa kiyA gayA hai, jaise paumacariyaM meM rAmacaritra meM sugrIva hanumAna ko vAnara na dikhAkara vAnaravaMza ke mAnavoM ke rUpa meM citrita kiyA gayA hai| isI prakAra rAvaNa ko rAkSasa na dikhAkara vidyAdhara vaMza kA mAnava hI mAnA gayA hai| kaikayI, rAvaNa Adi ke caritra ko adhika udAtta batAyA gayA hai| sAtha hI dhUrtAkhyAna kI kathA ke mAdhyama se hindU paurANika evaM avaijJAnika kathAoM kI samIkSA bhI vyaMgyAtmaka zailI meM kI gaI hai| rAma aura kRSNa ko svIkAra karake bhI unako Izvara ke sthAna para zreSTha mAnava ke rUpa meM hI citrita kiyA gayA hai| dUsare Agamika vyAkhyAoM vizeSa rUpa se bhASyoM aura cUrNiyoM meM jo kathAeM haiM, ve jainAcAra ke niyamoM aura unakI ApavAdika paristhitiyoM ke spaSTIkaraNa ke nimitta haiN| jaina kathA-sAhitya ke kAlakhaNDoM meM tIsarA kAlaAgamoM kI saMskRta TIkAoM tathA jaina purANoM kA racanA kAla hai| isakI kAlAvadhi IsA kI 8 vIM zatI se lekara IsA kI 14 vIM zatI mAnI jA sakatI hai| jaina kathA-sAhitya kI racanA kI apekSA se yaha kAla sabase samRddha kAla hai| isa kAlAvadhi meM zvetAmbara, digambara aura yApanIya tInoM hI paramparAoM ke AcAryoM aura muniyoM ne vipulamAtrA meM jaina kathA sAhitya kA sRjana kiyA hai| yaha kathA-sAhitya mukhyata: caritra-citraNa pradhAna hai, yadyapi kucha kathA-grantha sAdhanA aura upadeza pradhAna bhI haiN| jo grantha caritra-citraNa pradhAna haiM ve kisI rUpa meM preraNA pradhAna to mAne hI jA sakate haiN| digambara paramparA ke jinasena (prathama) kA AdipurANa, guNabhadra kA uttarapurANa, raviSeNa kA padmacaritra, jinasena dvitIya kA harivaMzapurANa Adi isI kAlakhaNDa kI racanAe~ haiN| zvetAmbara paramparA meM haribhadra kI samarAiccakahA, kautUhala kavi kI lIlAvaIkahA, udyotanasUri kI kuvalayamAlA, siddharSi kI upamitibhavaprapaMcakathA, zIlAMka kA caupannamahApurisacariyaM, dhanezvarasUri kA surasundarIcariyaM, vijayasiMhasUri kI bhuvanasundarIkathA, somadeva kA yazastilakacampU, dhanapAla kI tilakamaMjarI, hemacandra kA triSaSTizalAkApuruSacaritra, jinacandra kI saMvegaraMgazAlA, guNacandra kA mahAvIracariyaM evaM pAsanAhacariyaM, devabhadra kA pANDavapurANa Adianeka racanAeM haiN| isa kAlakhaNDa meM aneka tIrthaMkaroM ke caritra-kathAnakoM ko lekara bhI prAkRta aura saMskRta meM aneka grantha likhe gaye haiM, yadi una sabhI kA nAmanirdeza bhI kiyA jAye to Alekha kA AkAra bahuta bar3ha jaayegaa| isa kAlakhaNDa kI svataMtra racanAeM zatAdhika hI hoNgii| __yahAM yaha jJAtavya hai ki isa kAla kI racanAoM meM pUrvabhavoM kI carcA pramukha rahI hai| isase granthoM ke AkAra meM bhI vRddhi huI hai, sAtha hI eka kathA meM aneka antara kathAeM bhI samAhita kI gaI haiN| isake atirikta isa kAla ke aneka svataMtra granthoM aura unakI TIkAoM meM bhI aneka kathAeM saMkalita kI gaI haiM- udAharaNa ke rUpa meM haribhadra kI dazavaikAlika TIkA meM 30 aura upadezapada meM 70 kathAeM gumphita haiN| saMvegaraMgazAlA meM

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122 100 se adhika kathAeM haiN| piNDaniyukti aura usakI malayagiri kI TIkA meM bhI lagabhaga 100 kathAeM dI gaI haiN| isa prakAra isa kAlakhaNDa meM na kevala mUla granthoM aura unakI TIkAoM meM avAntara kathAeM saMkalita haiM, apitu vibhinna kathAoM kA saMkalana karake aneka kathAkozoM kI racanA bhI jainadharma kI tInoM zAkhAoM ke AcAryoM aura muniyoM dvArA kI gaI hai-jaise-hariSeNa kA 'bRhatkathAkoza', zrIcandra kA 'kathA-koza', bhadrezvara kI 'kahAvalI', jinezvarasUri kA 'kathA-koSa prakaraNa' devendra gaNi kA 'kathAmaNikoSa', vinayacandra kA 'kathAnaka koza', devacandrasUri aparanAma guNabhadrasUri kA 'kathAratnakoza' nemicandrasUri kA AkhyAnakamaNikoza' aadi| isake atirikta prabhAvakacaritra', prabandhakoza', 'prabandhacintAmaNI' aadi| isake atirikta prabhAvakacaritra', prabandhakoza', 'prabandhacintAmaNi' Adi ardha-aitihAsika kathAoM ke saMgraha rUpa grantha bhI isI kAla ke haiN| isI kAla ke antima caraNa se prAya: tIrthoM kI utpatti kathAeM aura parvakathAeM bhI likhI jAne lagI thiiN| parva kathAoM meM mahezvarasUri kI 'NANapaMcamIkahA' (vi0saM0 1109) tathA tIrtha kathAoM meM jinaprabha kA 'vividhatIrthakalpa' bhI isI kAlakhaNDa ke grantha haiN| yadyapi isake pUrva bhI lagabhaga dazavIM zatI meM 'sArAvalI prakIrNaka' meM zatrujaya tIrtha kI utpatti kI kathA varNita hai| yadyapi adhikAMza parva kathAeM aura tIrthotpatti kI kathAeM uttara madhyakAla meM hI likhI gaI haiN| isI kAlakhaNDa meM hArTale kI sUcanAnusAra brAhmaNa paramparA ke durgasiMha ke paMcataMtra kI zailI kA anusaraNa karate hue vAdIbhasiMhasUri nAmaka jaina AcArya ne bhI paMcataMtra kI racanA kI thii| jJAtavya hai ki jahAM pUrva madhyakAla meM kathAeM saMskRta, prAkRta aura apabhraMza meM likhI gaIM, vahIM uttara madhyakAla meM arthAt IsA kI 16vIM zatI se 18vIM zatI taka ke kAlakhaNDa meM marugurjara bhI kathA lekhana kA mAdhyama banI hai| adhikAMza tIrthamahAtmya viSayaka kathAe~, vrata, parva aura pUjA viSayaka kathAe~ isI kAlakhaNDa meM likhI gaI haiN| ina kathAoM meM camatkAroM kI carcA adhika hai| sAtha hI ardha-aitihAsika yA aitihAsika rAso bhI isI kAlakhaNDa meM likhe gaye haiN| isake pazcAt Adhunika kAla AtA hai, jisakA prArambha 19vIM zatI se mAnA jA sakatA hai| jaisA ki hama pUrva meM ullekha kara cuke haiM yaha kAla mukhyataH hindI, gujarAtI, marAThI, baMgalA Adi Adhunika bhAratIya bhASAoM meM racita kathA-sAhitya se sambandhita hai| isa kAla meM mukhyata: hindI bhASA meM jaina kathAe~ aura upanyAsa likhe gye| isake atirikta kucha zvetAmbara AcAryoM ne gujarAtI bhASA ko bhI apane kathAlekhana kA mAdhyama bnaayaa| kvacit rUpa meM marAThI aura baMgalA meM bhI jaina kathAe~ likhI giiN| baMgalA meM jaina kathAoM kA zreya bhI gaNeza lalavAnI ko jAtA hai| isa yuga

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jaina kathA-sAhitya:eka samIkSAtmaka sarvekSaNa : 123 meM jaina kathAoM aura upanyAsoM ke lekhana meM hindI kathAzilpa ko hI apanA AdhAra banAyA gayA hai| sAmAnyata: jaina kathAzilpa kI pramukha vizeSatA naitika aura AdhyAtmika mUlyoM kI sthApanA hI rahI hai, ataH usameM kAmuka kathAoM aura premAkhyAnakoM kA prAyaH abhAva hI dekhA jAtA hai, yadyapi vajjAlaggaM tathA mahAkAvyoM ke kucha prasaMgoM ko chor3a deM to pradhAnatA naitika aura AdhyAtmika mUlyoM kI sthApanA kI hI rahI hai| yadyapi kathAoM ko rasamaya banAne ke hetu kahIM-kahIM premAkhyAnakoM kA prayoga to huA hai phira bhI jaina lekhakoM kA mukhya prayojana to zAntarasa yA nirveda kI prastuti hI rahA hai| jaina kathAoM kA mukhya prayojana jaina kathA-sAhitya ke lekhana ke aneka prayojana rahe haiM, yathA1. jana sAmAnya kA manoraMjana kara unheM jaina dharma ke prati AkarSita krnaa| 2. manoraMjana ke sAtha-sAtha nAyaka Adi ke sadguNoM kA paricaya denaa| 3. zubhAzubha karmoM ke pariNAmoM ko dikhAkara pAThakoM ko satkarmoM yA naitika AcaraNa ke lie prerita krnaa| 4. zarIra kI azucitA evaM sAMsArika sukhoM kI nazvaratA ko dikhAkara vairAgya kI dizA meM prerita krnaa| 5. kinhIM ApavAdika paristhitiyoM meM apavAda mArga ke sevana ke aucitya aura anaucitya ko spaSTa krnaa| 6. pUrva bhavoM yA paravartI bhavoM ke sukha-duHkhoM kI carcA ke mAdhyama se karma siddhAnta kI puSTi krnaa| dArzanika samasyAoM kA upayukta dRSTAnta evaM saMvAdoM ke mAdhyama se sahaja rUpa meM samAdhAna prastuta karanA, jaise- AtmA ke astitva kI siddhi ke lie rAyapaseNiyasutta ke kathAnaka meM rAjA ke tarka aura kezI dvArA unakA uttr| isI prakAra kriyamAna kRta yA akRta hai- isa sambandha meM jamAlI kA kathAnaka aura usameM bhI sAr3I jalane kA prsNg| isa prakAra hama dekhate haiM ki jaina kathA-sAhitya bahuuddezIya, bahuAyAmI aura bahubhASI hokara bhI mukhyataH upadezAtmaka aura AdhyAtmika rahA hai| usakA mukhya uddezya nivRttimArga kA poSaNa hI hai| vaha soddezya aura AdhyAtmika mUlyoM kA saMsthApaka rahA hai aura lagabhaga tIna sahasrAbdiyoM se nirantara rUpa se pravAhamAna hai|

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jaina jIvana-dRSTi - samyak-jIvana-dRSTi kA vikAsa Avazyaka mAnava vyaktitva kA vikAsa usakI apanI jIvana-dRSTi para AdhArita hotA hai| vyakti kI jaisI jIvana-dRSTi hotI hai, usI ke AdhAra para usake vikAsa kI dizA nirdhArita hotI hai| kahA bhI gayA hai ki 'yAdRzI dRSTi tAdRzI sRSTi', vyakti kI jisa prakAra kI jIvana-dRSTi hotI hai, usI prakAra usakA jIvana vyavahAra bhI hotA hai aura jaisA usakA jIvana vyavahAra hotA hai, vaisA hI vaha bana jAtA hai| Atma-vikAsa ke AkAMkSI to sabhI vyakti hote haiM, kintu unake vikAsa kI dizA samyaka hai yA nahIM yaha bAta unakI samyak jIvana-dRSTi para hI nirbhara hotI hai| ata: jaina darzana meM samyakjIvana-dRSTi ke vikAsa para sabase adhika bala diyA gayA hai| jaba vyakti kA dRSTikoNa samyak hogA, taba hI usakA AcAra-vyavahAra bhI samyak hogaa| jaba taka dRSTikoNa samyaka nahIM hogA, taba taka vyakti kA jJAna aura AcaraNa bhI samyaka nahIM hogaa| yahI kAraNa hai ki cAhe jainoM kA trividha-sAdhanA mArga ho yA bauddhoM kA aSTAMgika mArga ho usameM prathama sthAna samyak-darzana yA samyak-dRSTi ko hI diyA gayA hai| samyak-dRSTi hI vyakti ke Atma-vikAsa kI samyak-dizA nirdhArita karatI hai aura usI ke AdhAra para vyakti samyak-dazA ko prApta karatA hai| kintu yaha samyak-dazA arthAt mAnavajIvana ke lakSya kI pUrNatA bhI tabhI sambhava hogI, jaba hamAre jIvana kI dizA arthAt jIvana jIne kI paddhati aura jIvana-dRSTi parivartita hogii| yahI kAraNa thA ki mahAvIra ne darzanavizuddhi arthAt jIvana jIne ke samyak dRSTikoNa para sabase adhika bala diyaa| ata: yahAM mahAvIra kA jIvana-darzana arthAt jIvana jIne kI dRSTi kyA hai? ise samajhanA paramAvazyaka hai| jIvana kA samyak lakSya : samatva kA sarjana aura mamatva kA visarjana kisI bhI dharma ke jIvana darzana ke liye sabase pahalI AvazyakatA jIvana ke samyak yA Adarza lakSya ke nirdhAraNa kI hotI hai| jaina darzana meM jIvana kA lakSya samabhAva yA samatva kI upalabdhi batAyA gayA hai| dUsare zabdoM meM jIvana meM samatva kA avataraNa ho yahI jIvana kA samyak lakSya hai| kyoMki jaina darzana ke anusAra AtmA samatva rUpa hai aura isa samatva ko prApta kara lenA hI AtmA kA lakSya hai| isI bAta ko AcArAMgasUtra meM prakArAntara se isa prakAra kahA gayA hai ki 'Aryajana samabhAva ko

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jaina jIvana-dRSTi : 125 dharma kahate haiM', jaina dharma ke anusAra sAdhanA kA atha aura iti donoM hI 'samatva' yA samatA hai| samatva se tAtparya hai anukUla aura pratikUla paristhitiyoM meM cittavRtti meM vicalana yA vikSobha nahIM honaa| gItA kI bhASA meM kaheM to duHkha meM anudvignatA aura sukha meM vigata spRhA honA hI samatA hai| sAmAnyatayA vibhinna dharmoM aura darzanoM meM jIvana kA lakSya mokSa yA nirvANa kI prApti mAnA gayA hai, kintu yahAM mokSa yA nirvANa kA jaina dRSTi meM kyA artha hai yaha samajha lenA Avazyaka hai| jaina darzana meM AcArya kundakunda ne spaSTa rUpa se kahA hai ki 'moha aura kSobha se rahita AtmA kI jo samatvapUrNa avasthA hai, vahI mokSa hai|' vyavahAra ke kSetra meM bhI hama dekhate haiM ki saMsAra kA pratyeka vyakti tanAvoM se mukta hokara Atmika zAnti ko prApta karanA cAhatA hai, kyoMki yahI usakI AMtarika AkAMkSA yA nija svabhAva hai| isa prakAra vartamAna pariprekSya meM jaina darzana ke anusAra jIvana kA samyaka lakSya tanAvoM se mukta honA hI hai| sabhI prakAra ke tanAva icchA, apekSA aura bhogAkAMkSA (tRSNA) janya hai, ata: jainoM ke jIvana-darzana kA lakSya icchA aura AkAMkSAoM se pare samatvapUrNa caittasika avasthA kI prApti hai| mAnava samAja kA yaha durbhAgya hai ki vaha apanI antarAtmA se tanAvoM se mukta honA cAhatA hai, kintu usake sAre prayatna tanAvoM ke sarjana ke lie hI hote rahate haiN| icchA, AkAMkSA, rAga-dveSa, IrSyA, ahaMkAra, kapaTapUrNa jIvana-vyavahAra Adi sabhI vyakti ke jIvana kI AtmatulA ko udvelita karate rahate haiM aura yahI Atma-asaMtulana yA cittavRtta ke vikSobha kI sthiti use tanAvapUrNa sthiti meM le jAtI hai| ata: jaina darzana ke anusAra jIvana kA lakSya tanAvoM se mukti hI hai, yahI vAstavika dharma hai, samyaka sAdhanA hai, ise hI AtmapUrNatA yA Atmika zAnti kahate haiN| sUtrakRtAMgasUtra meM kahA gayA hai ki sabhI arhat (vItarAga puruSa) isI Atmika zAnti meM hI pratiSThita haiN| ata: yadi sAra rUpa meM kahanA ho to jaina dharma-darzana ke anusAra jIvana kA lakSya tanAvoM se mukti hI hai| ve sabhI jIvana vyavahAra jo mere vaiyaktika jIvana meM, mere parivAra meM yA samAja meM yA rASTra meM athavA samagra vizva meM tanAva utpanna kara svayaM ko va dUsaroM ko udvelita karate haiM, vaiyaktika aura sAmAjika jIvana meM zAnti bhaMga karate haiM, ve sabhI adharma haiM aura ve sabhI prayatna yA upAya jinake dvArA vyakti ina caittasika vikSobhoM ko yA caittasika vicalana ko samApta kara pAtA hai, vaiyaktika evaM sAmAjika jIvana meM zAnti sthApita karatA hai, ve sabhI dharma haiM, isIlie gItA meM bhI kahA gayA hai ki samatva hI yoga hai| isI bAta ko prakArAntara se bhAgavata meM bhI kahA gayA hai ki samatva kI ArAdhanA hI acyuta arthAt bhagavAna kI ArAdhanA hai| isa prakAra jaina jIvana-darzana kA prAthamika siddhAnta hai hama tanAvoM se mukta hokara jIvana jiiye| vartamAna yuga meM jo

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126 bhautikavAdI, bhogavAdI aura upabhoktAvAdI saMskRtiyoM kA vikAsa huA hai, usake kAraNa Aja vyakti adhika tanAvagrasta hotA jA rahA hai| mAnava Aja jise vikAsa samajha rahA hai, vaha hI kisI dina mAnavIya sabhyatA aura saMskRti ke vinAza kA kAraNa siddha hogaa| ataH samatvapUrNa yA samatAvAdI jIvana dRSTi kA vikAsa Avazyaka hai| Atma-svAtaMtrya yA paramAtma svarUpa kI upalabdhi jaina jIvana-darzana kA dUsarA mukhya saMdeza svAtaMtrya hai| yahAM yaha samajha lenA Avazyaka hai ki jaina darzana ke anusAra svatantratA kA artha svacchandatA nahIM hai| usake anusAra svacchandatA anaitika hai, pApa mArga hai aura svatantratA naitikatA hai, dharma hai| sabhI vyaktiyoM kI yahI AkAMkSA rahatI hai ki ve samasta prakAra kI paratantratAoM yA bandhanoM se mukta hoN| yahAM paratantratA kA artha hai- dUsaroM para nirbhrtaa| yahAM taka ki jaina jIvana-darzana para-padArthoM kI dAsatA hI nahIM, Izvara kI dAsatA ko bhI svIkAra nahIM krtaa| isI bAta ko eka urdUzAyara ne isa prakAra kahA hai 'iMsA kI badabakhtI andAja ke bAhara hai| kamabakhta khudA hokara bandA najara AtA hai||' vaha yaha mAnatA hai ki cAhe jo bhI tattva hoM jo hameM dAsatA kI ora le jAte haiM ve sabhI hamAre samyak vikAsa meM bAdhaka haiM, ata: na kevala mana evaM indriyoM ke viSaya bhogoM kI dAsatA hI dAsatA hai, apitu IzvarIya icchA ke Age samarpita hokara akarmaNya ho jAnA bhI eka prakAra kI dAsatA hI hai| jaina darzana upAsya aura upAsaka, bhakta aura bhagavAna ke bheda ko bhI zAzvata mAnakara calane ko bhI eka prakAra kI paratantratA hI mAnatA hai| isalie usakI mukti kI avadhAraNA yahI rahI hai ki vyakti paramAtma dazA ko upalabdha ho jaaye| 'appA so paramappA', yaha usake jIvana-darzana kA mUla sUtra hai| vaha yaha mAnatA hai ki tattvataH AtmA aura paramAtmA meM koI bheda nahIM hai sabhI prANI paramAtmA rUpa haiN| hama tattvataH paramAtmA hI haiM yadi hamameM aura paramAtmA meM koI bheda hai to vaha itanA ki hama abhI avikAsa kI avasthA meM haiM, hama apane meM upasthita usa paramAtma sattA ko pUrNatayA abhivyakta nahIM kara pA rahe haiN| jaina darzana kI sampUrNa sAdhanA kA lakSya paramAtma svarUpa kI upalabdhi hI hai| hamameM aura paramAtmA meM vahI aMtara hai jo eka bIja aura vRkSa meM hotA hai| bIja meM vRkSa nihita hai kintu abhivyakta nahIM huA hai, usI prakAra se pratyeka vyakti meM paramAtma tattva nihita hai, kintu vaha sabhI pUrNarUpa se abhivyakta nahIM huA hai| bIja jaba apane AvaraNa ko tor3akara vikAsa kI dizA meM Age bar3hatA hai to vaha vRkSa kA rUpa le letA hai| isI prakAra se vyakti bhI apane karma rUpI AvaraNoM ko tor3akara paramAtmAvasthA ko prApta

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jaina jIvana-dRSTi : 127 kara sakatA hai| paramAtmA ko pAne kA artha apane meM nihita paramAtma tattva kI abhivyakti hI hai, paramAtmA koI bAhya vastu nahIM hai, vaha to hamArA hI zuddha svarUpa hai isIlie jaina darzana meM paramAtmabhakti kA lakSya hai 'vande tadguNa labdhaye' arthAt paramAtma svarUpa kI upalabdhi hI vyakti kI sampUrNa sAdhanA kA lakSya hai| paramAtma sattA vyakti se bhinna nahIM hai, vaha bAhara nahIM hai vaha hama hI meM nihita hai, ata: jaina darzana meM paramAtma bhakti kA artha koI yAcanA yA samarpaNa nahIM hai, apitu apanI asmitA ko pUrNa abhivyakti denA hai| kisI jaina kavi ne kahA hai aja kulagata kezarI re lahere nija siMha nihaar| tima prabhu bhakti bhAva lahe re nija Atama sNbhaar|| svatantratA vyakti kA svataHsiddha adhikAra hai jaina darzana kI mAnyatA hai ki svatantratA vyakti kA svataHsiddha adhikAra hai| hama tattvataH svatantra haiM, paratantratA hamArI mamatvavRtti ke kAraNa hamAre svayaM ke dvArA Aropita hai| dUsare zabdoM meM svatantratA hamArA nijasvabhAva hai aura paratantratA hamArA vibhAva hai, vikRta manodazA hai| ataH vibhAva ko chor3akara svabhAva meM AnA hI svatantratA kI yA AtmapUrNatA kI upalabdhi hai aura yahI jaina darzana ke anusAra 'mukti' hai, AtmA kA paramAtmA bana jAnA hai| paratantratA 'para' ke kAraNa nahIM hai, vaha sva Aropita hai| 'para' meM mamatvavRtti yA merepana kA AropaNa kara vyakti svayaM hI bandhana meM A jAtA hai| hamAre bandhana kA hetu yA kAraNa hama svayaM haiN| jaina darzana mAnatA hai ki mithyA dRSTikoNa, asaMyama, pramAda (asahagatA), kaSAya aura mana-vacana-kAyA kI svachaMda pravRttiyoM ke kAraNa vyakti bandhana meM AtA hai| paratantratA to svayaM Aropita hai ata: usase mukti sambhava hai| gulAmI cAhe vaha 'mana' kI ho yA aindrika viSayoM kI tRSNA janita hai vaha hamAre dvArA hI AdI gaI hai| ataH samyak jIvana-dRSTi ke vikAsa ke sAtha mukti ke dvAra svataH udghATita ho jAte haiN| jaina darzana ke anusAra saMsAra meM manuSya hI eka aisA prANI hai, jo isa svayaM ke dvArA Aropita yA or3hI gaI gulAmI se mukta ho sakatA hai, kyoMki usameM Atma-sajagatA, vivekazIlatA aura saMyamana kI zakti hai, AvazyakatA hai use apanI isa svataMtra asmitA kA yA 'para' nirapekSa svasvarUpa kA bodha karAne kii| hamArI moha nidrA yA ajJAnadazA hI hamAre baMdhana kA hetu hai| hameM kisI dUsarI zakti ne bandhana meM nahI bAMdha rakhA hai 'apitu hama apanI bhogAsakti se svayaM hI baMdha gaye haiM, ataH usase hameM svayaM hI Upara uThanA hogaa| sva ke dvArA Aropita 'kArA' ko svayaM hI tor3a pheMkanA hogaa| kisI vicAraka ne ThIka hI kahA hai -

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128 . svayaM baMdhe haiM svayaM khuleMge, sakhe na bIca meM bola / isa prakAra jaina jIvana - dRSTi sva kI svataMtra sattA ke 'asmitA bodha' yA 'svarUpa bodha' kA saMdeza detI hai| 'jaina jIvana - dRSTi' kI yaha carcA vyakti svayaM kI apekSA se kI gaI hai| bAhya vyavahAra yA sAmAjika jIvana darzana kI apekSA se usane hameM tIna sUtra diye haiM 1) vaicArika stara para anekAMta yA anAgraha 2) vyavahAra ke stara para ahiMsA 3) vRtti ke stara para aparigraha yA asaMcaya yA anAsakti' Age hama inake sandarbha meM vistRta carcA kreNge| kintu isake pUrva jaina dharma ke isa sUtra vAkya ko samajha lenA Avazyaka hai| jaina dharma ko paribhASita karate hue kahA gayA hai ki syAdvAdo vartate'smin, pakSapAto na vidyate / nAstyanyaM pIDanaM kiJcit, jaina dharmaH sa ucyate / / arthAt jainadharma kI jIvana-dRSTi kA sAra yaha hai ki vyakti pakSapAta yA vaicArika durAgrahoM se Upara uThakara anAgrahI (syAdvAdI) dRSTi ko apanAye aura apane vyavahAra se kisI ko kiJcit bhI pIr3A nahIM de / ahiMsA arthAt jIvana kA sammAna jaina darzana meM ahiMsA zabda eka vyApaka artha meM prayukta huA hai| praznavyAkaraNasUtra meM ahiMsA ke nirvANa, samAdhi, zAnti, vimukti, kSAnti (kSamAbhAva), ziva (kalyANakAraka), pavitra, kaivalyasthAna Adi 60 paryAyavAcI nAma diye haiN| saMkSepa meM kaheM to vaha samasta sadguNoM kI pratinidhi hai| sAmAnya rUpa meM ahiMsA kA artha haijIvana jahA~ bhI hai aura jisa rUpa meM bhI hai usakA sammAna kro| yaha mAno ki jisa prakAra tumheM jIvana jIne kA adhikAra hai usI prakAra saMsAra ke pratyeka prANI ko jIvana ne kA adhikAra hai| ataH jIvana ke jo-jo bhI rUpa haiM unheM pIr3A yA kaSTa dene, trAsa ne unheM vidrUpita karane, unheM pradUSita karane yA unheM naSTa karane kA hameM koI adhikAra nahIM hai, kyoMki sabhI prANI jInA cAhate haiM, jIvana sabhI ko priya hai, koI bhI maranA nahIM cAhatA hai, sabhI ko sukha priya hai, duHkha apriya hai, ataH kisI kI hiMsA karanA, duHkhI karanA yA trAsa denA pApa hai, anaitika aura anucita hai | ahiMsA Arhat pravacana kA sAra hai use zuddha aura zAzvata dharma kahA gayA hai| kyoMki saMsAra ke pratyeka prANI meM

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jaina jIvana-dRSTi : 129 jijIviSA pradhAna hai, sabhI astitva aura sukha ke AkAMkSI haiM - ahiMsA kA AdhAra yahI manovaijJAnika satya hai| ahiMsA kA adhiSThAna bhaya nahIM hai, jaisA ki pAzcAtya dArzanika maikenjI ne apane grantha 'hindU ethiksa' meM mAna liyA hai, kyoMki 'bhaya' to hiMsA kA mUla kAraNa hai| pArasparika bhaya aura tadjanya avizvAsa se hI hiMsA kA janma hotA hai| Aja vizva meM hiMsaka zastroM kI pratispardhA aura dezoM ke madhya jo zakti-yuddha kA vAtAvaraNa banA huA hai usakA kAraNa pArasparika avizvAsa aura bhaya kI vRtti hI hai, ata: jaina jIvana-darzana kA mUla siddhAnta hai- paraspara abhaya kA vikAsa karo, kyoMki pArasparika abhaya aura vizvAsa se hI ahiMsA kA vikAsa hogaa| ata: ahiMsA kA adhiSThAna yA manovaijJAnika AdhAra AtmatulyatA, para-pIr3A kI Atmavat anubhUti aura abhayaniSThA hI hai| dUsare prANiyoM ke jIvita rahane aura jIvana jIne ke sAdhanoM para sabhI ke samAna adhikAra kI tArkika svIkRti se hI ahiMsA kA vikAsa sambhava hai| Atmavat sarva bhUteSu' kI jIvana-dRSTi hI vaha tArkika AdhAra hai jo ahiMsA kA sampoSaka hai| isa prakAra ahiMsA kI pratiSThA ke mUlAdhAra haiM - jIvana ke prati sammAna,abhaya kI pratiSThA, samatvavRtti aura AtmatulA ke tArkika AdhAra para dUsaroM kI pIr3A ko Atmavat smjhnaa| tIsare sAmAnyatayA yaha mAna liyA jAtA hai ki hiMsA nahIM karanA, kisI ko mAranA yA kaSTa nahIM denA hI ahiMsA hai- yaha jaina dRSTi se ahiMsA kI AdhI-adhUrI avadhAraNA hai| hiMsA kA pratipakSa ahiMsA hai| yaha ahiMsA niSedhAtmaka paribhASA hai,lekina hiMsA nahIM karanA mAtra ahiMsA nahIM hai| niSedhAtmaka ahiMsA jIvana ke samagra pakSoM kA sparza nahIM karatI hai| sAtha hI hiMsA yA ahiMsA kA sambandha mAtra dUsaroM se nahIM hai| jaina cintakoM kA kahanA hai ki hiMsA svayaM kI bhI hotI hai aura dUsaroM kI bhI hotI hai| mAtra yahI nahIM vyakti pahale svayaM kI hiMsA karatA hai, phira vaha dUsaroM kI hiMsA karatA hai| AtmahiMsA ke binA 'para' kI hiMsA sambhava hI nahIM hai| dUsaroM kI hiMsA vastutaH apanI hiMsA hai aura dUsaroM ke prati karuNA yA dayA apane prati karuNA yA dayA hai| ise adhika spaSTatA kI dRSTi se samajhane ke lie yaha jAna lenA Avazyaka hai ki dUsare kI hiMsA ke pIche kahIM na kahIM rAga-dveSa yA krodha, mAna, mAyA evaM lobha kI vRtti kArya karatI hai - inase yukta hone kA artha kahIM na kahIM tanAvagrasta honA hI hai, inakI upasthiti hamAre Atmika zAMti ko bhaMga kara detI hai, zAstrIya bhASA meM kaheM to vyakti svabhAva dazA ko chor3akara vibhAva dazA (tanAvagrasta avasthA) meM A jAtA hai| apane zAntimaya nijasvabhAva kA yaha parityAga hI to 'sva' kI hiMsA hai|

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130 eka anya apekSA se jaina darzana meM hiMsA ke do rUpa mAne gaye haiM - dravya hiMsA aura bhAva hiNsaa| vaicArika stara para kaSAya se kaluSita bhAva yA dUsare ke ahita kI bhAvanA yaha bhAva hiMsA hai yA hiMsA kA mAnasika rUpa hai| bhAva hiMsA hI dravya hiMsA yA hiMsA kI bAhya ghaTanA kA kAraNa hotI hai| isIlie jaina cintakoM ne yaha mAnA ki jahA~ durbhAva hai, dUsare ke ahita kI bhAvanA hai vahA~ nizcaya hI hiMsA hai, cAhe usake pariNAmasvarUpa hiMsA kI ghaTanA ghaTita ho yA nahIM bhI ho| isaliye jaina jIvana-darzana yaha mAnatA hai ki vyakti ko AtmasajagatA pUrvaka dUsaroM ke kalyANa kI bhAvanA se kArya karanA caahie| sAtha hI yaha bhI Avazyaka hai ki vaha dUsaroM kI maMgala bhAvanA se sakriya hokara karma kre| ahiMsA kevala niSkriyatA yA niSedhAtmaka nahIM hai usakA eka sakArAtmaka pakSa bhI hai jo sevA, paropakAra aura loka maMgala kI bhAvanA se jur3A huA hai, usameM nahIM marane ke sAtha-sAtha bacAne kA bhAva bhI jur3A huA hai, usake pIche lokamaMgala yA paropakAra ke udAtta mUlya bhI jur3e haiM, jo pArasparika hita-sAdhana kI bhAvanA meM apanA sAkAra rUpa grahaNa karate haiN| jaina darzana kA mAnanA hai - jIvana eka-dUsare ke sahayoga ke AdhAra para calatA hai| jIvana jIne meM paraspara sahayoga kI bhAvanA honI cAhiye - paraspara saMgharSa, saMhAra yA zoSaNa kI bhAvanA nahIM honI cAhiye - yaha ahiMsA ke siddhAnta kA hArda hai| jaina AcArya umAsvAti ne tattvArthasUtra ke pA~caveM adhyAya meM likhA hai - jIvana paraspara sahayoga ke AdhAra para calatA hai - (prspropgrhojiivaanaam)| jIvana jIne meM dUsaroM kA sahayoga lenA aura sahayoga denA yahI eka prAkRtika vyavasthA hai - (The Law of life is the law of cooperation) sahayoga hI jIvana kA niyama hai| vyavahAra yA prAkRtika vyavasthA kI dRSTi hI sarvatra kArya karatI huI dikhAI detI hai- hameM jIvana jIne ke lie prANavAyu (oNksIjana) cAhie, vaha hameM vanaspatijagat se milatI hai| vanaspatijagat ko kisI eka mAtrA meM kArbana DAi-oNksAiDa cAhie - usakA utsarjana prANIjagat karatA hai| prANIjagat ke avaziSTa malamUtra Adi vanaspatijagat kA AhAra banate haiM, to vanaspatijagat ke phala Adi utpAdana prANIjagat kA AhAra bana jAte haiN| isa prakAra prakRti kA jIvana-cakra pArasparika sahayoga para calatA hai aura santulita banA rahatA hai| durbhAgya se pazcima ke eka cintaka DArvina ne isa siddhAnta ko vikAsa ke siddhAnta ke nAma ulaTa diyaa| usane kahA - 'astitva kA saMgharSa aura yogyatama kI vijy'| manuSya ne apane ko yogyatama mAnakara jIva jAtiyoM aura prAkRtika sAdhanoM kA dohana kiyaa| jIvoM kI anya prajAtiyoM kI hiMsA aura prakRti ke jIvana ke lie aMgIbhUta yA paramAvazyaka havA aura pAnI ko pradUSita karane kA mArga apnaayaa| pArasparika avizvAsa aura bhaya ke bIja bokara Aja apanI hI citA taiyAra kara lI hai|

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jaina jIvana-dRSTi : 131 Aja jIvana ke sabhI rUpoM ke prati sammAna rUpa ahiMsA aura abhaya ke siddhAnta hI aise haiM, jo usake astitva ko surakSita rakha sakate haiN| Aja saMsAra ke sabhI prANiyoM ko Atmavata mAnakara jIvana ke sabhI rUpoM ko, cAhe ve suvikasita hoM yA avikasita hoM sammAna dene kI AvazyakatA hai| sAtha hI isa dRDhaniSThA kI AvazyakatA hai ki prANIya-jIvana ke sahayogI tattvoM, bhUmi, jala, vAyu aura vanaspati ko tathA kSudra jIvadhAriyoM ke vinAza karane yA unheM pradUSita karane kA hameM koI adhikAra nahIM hai| yahI ahiMsA kI prAsaMgikatA hai| saMkSepa meM kaheM to ahiMsA -- eka dUsare ke sahayoga pUrvaka lokamaMgala karate hue jIvana jIne kI eka paddhati hai| ahiMsA kevala 'jIo aura jIne do' ke nAre taka hI sImita nahIM hai, ahiMsA kA Adarza hai dasaroM ke lie jIyo, apane kSudra svArthoM se Upara uThakara dUsaroM kA hita-sAdhana karate hue jiio| ahiMsA saMkIrNatA kI bhAvanA se Upara uThakara kartavyabuddhi se lokahita karate hue jIne kA saMdeza detI hai| anekAMtavAda, arthAt dUsaroM ke vicAroM yA mAnyatAoM ke prati sammAna kA bhAva (Respect of other's Idealogy and Faiths) jaina jIvana-dRSTi kA dUsarA mahattvapUrNa sUtra hai - dUsaroM ke vicAroM, mAnyatAoM evaM siddhAntoM ke prati samAdara yA sammAna kA bhAva rakhanA tathA apane se virodhI vicAradhArAoM aura mAnyatAoM meM bhI apekSA bheda se satyatA ho sakatI hai, ise svIkAra krnaa| jaina darzana yaha mAnatA hai ki sAmAnyatayA hamArA jJAna sImita aura sApekSa hai, kyoMki hamAre jJAna ke sAdhana ke rUpa meM hamArI indriyoM kA grahaNa-sAmarthya sImita aura sApekSa hai| dUsare jisa bhASA ke mAdhyama se hama apanI anubhUtiyoM ko abhivyakti dete haiM, vaha sImita aura sApekSa hai| hamArI ghrANendriya kA sAmarthya to cIMTI se bahuta kama hai aura hamArI bhASA anubhUta gur3a ke svAda ko bhI abhivyakti dene meM kamajora par3a jAtI hai, ataH sImita aura sApekSa jJAna vAle vyakti ko yaha adhikAra nahIM hai ki vaha dUsaroM kI anubhUtiyoM, mAnyatAoM aura vizvAsoM ko pUrNatayA asatya yA mithyA kahakara nakAra de| merA jJAna aura mere virodhI vicAradhArA vAle vyakti kA jJAna yA vizvAsa bhI apekSA bheda se satya ho sakatA hai, yaha jaina darzana ke anekAMtavAda kA mukhya AdhAra hai| anekAMtavAda eka anAgrahI dRSTi kA vikAsa karatA hai| vaha dUsaroM ke vicAroM, bhAvanAoM aura dhArmika yA dArzanika mAnyatAoM ke prati eka sahiSNu dRSTi pradAna karatA hai, vaha vaicArika ahiMsA hai| vaha yaha mAnatA hai ki satya kA sUraja jisa prakAra mere AMgana ko prakAzita karatA hai, vaise hI vaha mere virodhI ke AMgana ko bhI prakAzita kara.. sakatA hai| eka hI vastu ke do virodhI koNoM se lie gaye citra eka-dUsare se bhinna ho

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132 sakate haiM kintu ve donoM apane-apane koNoM se to satya hI haiN| ise hI spaSTa karate hue sUtrakRtAMgasUtra meM bhagavAna mahAvIra ne kahA hai ki jo loga apane mata kI prazaMsA karate haiM aura apane virodhI ke mata kI niMdA karate haiM, usase gardA karate haiM, ve vastutaH satya ko vidrUpita karate haiM, ve kabhI bhI janmamaraNa ke isa cakra se mukta nahIM ho sakate haiN| satya sarvatra prakAzita hai, jo bhI Agraha yA durAgraha ke ghere se unmukta hokara use dekha pAtA hai, vahI use pA sakatA hai| durAgraha yA rAga-dveSa ke raMgIna cazme pahana kara hama satya kA sAkSAtkAra nahIM kara sakate haiN| satya kA sAkSAtkAra karane ke lie eka unmukta dRSTi kA vikAsa Avazyaka hai, satya mere yA parAye ke ghere meM Abaddha nahIM hai| jaina AcArya haribhadra ne kahA thA mujhe na mahAvIra ke vacanoM ke prati pakSAgraha hai aura kapila Adi ke prati dveSa hai| jo yukti saMgata hai, samucita hai vahI mujhe mAnya hai| vastutaH pakSoM kA AgrahI hai vaha satya kA AgrahI nahIM ho sakatA hai| pakSAgraha eka prakAra kA rAga hI hai, yaha satya ko sImita aura vidrUpita karatA hai| pakSAgraha se hI vivAdoM kA janma hotA hai, usake kAraNa hI sAmAjika jIvana meM saMgharSa utpanna hote haiN| vaha vigraha, viSAda aura vaimanasya ke bIjoM kA vapana karatA hai| ata: jIvana meM anAgrahI udAra dRSTikoNa kA vikAsa Avazyaka hai| vyAvahArika samAja-darzana ke kSetra meM jaina jIvana kA tIsarA sUtra hai - anAsakta, kintu kartavyaniSTha jIvana zailI kA vikaas| jaina darzana kI mAnyatA hai ki Asakti yA tRSNA hI samasta duHkhoM kA mUla hai| tRSNA, bhogAsakti, icchA yA AkAMkSA aura apekSA se hI tanAvoM kA janma hotA hai, ye tanAva prathamatayA vyakti ko udvelita karate haiM, udvelita yA vikSubdha vyakti apane vyavahAra se parivAra, samAja, rASTra aura vizva ko vikSubdha banAtA hai| dUsare zabdoM meM tRSNA yA Asakti na kevala vaiyaktika jIvana kI zAnti bhaMga karatI hai, apitu yaha vaizvika azAMti kA bhI mUla kAraNa hai| isalie AcArAMgasUtra meM kahA gayA hai ki jahA~-jahA~ mamatvavRtti hai, vahA~-vahA~ duHkha hai hii| yaha mamatvavRtti (merepana kA bhAva) hI, tRSNA hI bhogAsakti ko janma detI hai| bhogAsakti se bhogecchA kA janma hotA hai aura yahIM se AkAMkSA aura apekSAoM kA sRjana hotA hai| isI ke pariNAmasvarUpa Aja mAnava prakRti ke sAtha samvAda saMsthApita kara jIne ke sAmAnya niyama bhUlakara bhogavAda ke eka vikRta mArga para jA rahA hai| Aja hamane jisa upabhoktAvAdI saMskRti kA vikAsa kiyA hai vahI eka dina mAnava jAti kI saMhAraka siddha hogii| __ jaina vicArakoM kA kahanA hai ki Asakti yA bhogAsakti se janmI isa upabhoktAvAdI saMskRti ke tIna duSpariNAma hote haiM- 1 apaharaNa (zoSaNa) 2 prakRti ke viruddha bhoga kI pravRtti aura 3 saMgraha yA parigraha (sNcyvRtti)| yadyapi ina tInoM duSpariNAmoM se bacane ke lie jaina AcArazAstra meM tIna vratoM kI vyavasthA kI gaI hai

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jaina jIvana-dRSTi : 133 1. asteya arthAt dUsaroM kI AvazyakatA kI sAmagrI para unake adhikAra kA hanana nahIM krnaa| 2. bhoga aura upabhoga kI eka maryAdA/sImA rekhA nirdhArita karanA arthAt jIne ke lie khAnA, na ki khAne ke lie jiinaa| 3. parigraha yA saMcaya kI eka sImA nirdhArita karanA arthAt AvazyakatA se adhika saMcaya nahIM karanA yadyapi ina tInoM AcAra niyamoM ke pIche eka hI jIvana-dRSTi rahI huI hai aura vaha hai saMyamita jIvana zailI kA vikaas| yaha satya hai ki jIvana jIne ke lie bhogopabhoga Avazyaka hai aura bhogopabhoga ke lie saMcaya Avazyaka hai, kintu jaina jIvana darzana kA kahanA hai ki yaha maryAdita hI honA caahiye| asImita bhogAkAMkSA aura saMcayavRtti hamAre jIvana meM tanAva yA vikSobha utpanna karatI hai, vaiyaktika jIvana kI samatA ko aura vaizvika zAMti ko bhaMga karatI hai, ataH ina para niyantraNa Avazyaka hai aura tabhI samyak jIvana-dRSTi kA vikAsa sambhava hogaa| yaha ThIka hai ki bhoga Avazyaka hai, kintu vaha tyAgapUrvaka, saMyamapUrvaka yA maryAdApUrvaka hI honA cAhie-isake lie IzAvAsyopaniSadkA tena tyaktena bhuMjIthA' kA sUtra vAkya hI hamArA mArgadarzaka ho sakatA hai| dUsare Aja hama bhoga ke prAkRtika sAdhanoM kA amaryAdita dohana kara eka upabhoktAvAdI saMskRti ko apanA rahe haiM, isa upabhoktA jIvana-dRSTi ke kAraNa Aja hama AvazyakatA ke anurUpa utpAdana kI bAta bhUlakara icchAoM ke udvelana ke dvArA adhikatama upabhoga ke lie adhikatama utpAdana aura adhikatama maudrika lAbha ke siddhAnta para cala rahe haiN| Aja ke utpAdana kA sUtra vAkya hai- 'anAvazyaka mAMga baDhAoM apanA mAla khapAo aura adhikatama munAphA kmaao|' jaina darzana kahatA hai ki hamArI AvazyakatAeM kyA haiM, isake nirNAyaka hama nahIM, prakRti yA hamArI daihika saMracanA hai| bhoga icchAoM kI pUrti ke lie nahIM, apitu saMyamI jIvana kI daihika AvazyakatAoM kI pUrti ke lie hai| Apako jIvana-jIne kA adhikAra hai kintu taba taka jaba taka ApakA zarIra sAdhanA meM sahAyaka hai ApakA jIvana dUsaroM ke lie bhAra rUpa nahIM banA hai| jaina jIvana-dRSTi ke anusAra bhoga aura tyAga donoM saMyamita jIvana jIne ke lie haiM - amaryAdita jIvana jIne ke lie nhiiN| sAtha hI saMcayavRtti bhI vyakti kI AvazyakatA para AdhArita hai na ki usakI asIma tRSNA pr| jaina darzana kahatA hai ki jitanI AvazyakatA hai, utanA hI saMcaya kro| isa sambandha meM mahAbhArata kA nimna zloka hamArA mArgadarzaka hai| kahA hai yAvat bhriyate jaTharaM tAvat svatvaM dehInAm / adhikoyo'bhimanyate stena eva sH||

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134 arthAt peTa ke lie jitanA Avazyaka hai utane para hI vyakti kA adhikAra hai jo isase adhika para apanA adhikAra jamAtA hai vaha 'cora' hai| ___ jaina darzana isase bhI eka kadama Age bar3ha kara kahatA hai-jo dhana, sampatti Adi para padArtha haiM, una para hamArA koI svAmitva ho hI nahIM sktaa| 'para' ko apanA mAnanA usa para mAlikAnA haka jatAnA mithyAdRSTi hai| adhikatama hameM AvazyakatAnurUpa unake 'upayoga kA adhikAra hai,svAmitva kA adhikAra nahIM hai (We haveonly use right of them, not the ownership) dUsare yaha bhI kahA jAtA hai ki yadi para-padArthoM ke prati Asakti yArAgabhAva nahIM hogA- udAsInavRtti hogI to phira jIvana meM sakriyatA samApta ho jAyegI, vyakti akarmaNya bana jAyegA, kyoMki rAgAtmakatA yA mamattvavRtti yA svAmitva kI bhAvanA hI vyakti ko sakriya banAtI hai| isake uttara meM jaina jIvanadRSTi eka sUtra detI hai ki - kartavyabuddhi (Sense of duty) se jIona ki mamattvabuddhi (Sense of attachment) se| isa sambandha meM jaina paramparA meM nimna dohA pracalita hai - jo usakI jIvana-dRSTi ko spaSTa kara detA hai - samyak dRSTi jIvar3A kare kuTumba pripaal| antarasUMnyAro rahe, jyUM dhAyA khilaavebaal|| isa kathana kA sAra yaha hai 'kartavyabuddhi se jIvana jIo, mamatva se nhiiN|'

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vikramAditya kI aitihAsikatA : jaina sAhitya ke sandarbha meM bhAratIya itihAsa meM avantikAdhipati vikramAditya kA mahattvapUrNa sthAna hai| mAtra yahI nahIM unake nAma para pracalita vikrama saMvat kA pracalana bhI lagabhaga sampUrNa deza meM hai| lokAnuzrutiyoM meM bhI unakA itivRtta bahucarcita hai| paravartI kAla ke zatAdhika granthoM meM unakA itivRtta ullekhita hai| phira bhI unakI aitihAsikatA ko lekara itihAsajJa Aja bhI kisI nirNayAtmaka sthiti meM nahIM pahu~ca pA rahe haiN| isake kucha kAraNa haiM- prathama to yaha ki vikramAditya viruda ke dhAraka aneka rAjA hue haiM ata: unameM se kauna vikrama saMvat kA pravartaka hai, yaha nirNaya karanA kaThina hai kyoMki ve sabhI IsA kI cauthI zatAbdI ke yA usake bhI paravartI haiN| dUsare vikramAditya mAtra unakA eka viruda hai, vAstavika nAma nahIM hai| dUsare vikrama saMvat ke pravartaka vikramAditya kA koI bhI abhilekhIya sAkSya 9 vIM zatI se pUrva kA nahIM hai vikrama saMvat ke spaSTa ullekha pUrvaka jo abhilekhIya sAkSya hai vaha I0 san 841 (vikrama saMvat 898) kA hai| usake pUrva ke abhilekhoM meM yaha kRt saMvat yA mAlava saMvat ke nAma se hI ullekhita hai| tIsare vikramAditya ke jo navaratna mAne jAte haiM, ve bhI aitihAsika dRSTi se vibhinna kAloM ke vyakti haiN| vikramAditya ke nAma kA ullekha karane vAlI hAla kI gAthAsaptazatI kI eka gAthA ko chor3akara koI bhI sAhityika sAkSya nauvIM-dasavIM zatI ke pUrva kA nahIM hai| vikramAditya ke jIvanavRtta kA ullekha karane vAle zatAdhika grantha haiM, jinameM pacAsa se adhika kRtiyAM to jainAcAryoM dvArA racita haiM unameM kucha grantha ko chor3akara lagabhaga sabhI bArahavIM-terahavIM zatI ke yA usase bhI paravartI kAla ke haiN| yahI kAraNa hai ki itihAsa unake astitva ke sambandha meM saMdigdha hai| kintu jaina srotoM meM vikramAditya ke sambandha meM jo sUcanAeM upalabdha haiM, unakI vizvasanIyatA ko pUrI taraha nakArA bhI nahIM jA sakatA hai| yaha satya hai ki jainAgamoM meM vikramAditya sambandhI koI bhI ullekha upalabdha nahIM hai| jaina sAhitya meM vikrama saMvat pravartaka vikramAditya kA sambandha do kathAnakoM se jor3A jAtA hai - prathama to kAlakAcArya kI kathA se aura dUsarA siddhasena divAkara ke kathAnaka se| isake atirikta kucha paTTAvaliyoM meM bhI vikramAditya kA ullekha hai| unameM yaha batAyA gayA hai ki mahAvIra ke nirvANa ke 470 varSa pazcAt

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vikrama saMvat kA pravartana huA aura yaha mAnyatA Aja bahujana sammata bhI hai| yadyapi kahIM 466 varSa aura 45dina pazcAt vikrama saMvat kA pravartana mAnA gayA hai| tiloyapaNNatti kA jo prAcInatama (lagabhaga-pAMcavI-chaThI zatI) ullekha hai usameM vIra nirvANa ke 461 varSa pazcAt zaka rAjA hue- aisA jo ullekha hai usake AdhAra para yaha tithi adhika ucita lagatI hai, kyoMki kAlaka kathA ke anusAra bhI vIra nirvANa ke 461 varSa pazcAt kAlakasUri ne gardabhilla ko sattA se cyuta kara ujjainI meM zaka zAhI ko gaddI para biThAyA aura cAra varSa pazcAt gardabhilla ke putra vikramAditya ne unheM parAjita kara puna: ujjaina para apanA zAsana sthApita kiyaa| puna: vIra nirvANa ke 605 varSa aura pAMca mAha pazcAt zakoM ne mathurA para apanA adhikAra kara zaka zAsana kI nIMva DAlI aura zaka saMvat kA pravartana kiyaa| isa bAra zakoM kA zAsana adhika sthAyI rhaa| isakA unmUlana candragupta dvitIya ne kiyA aura vikramAditya kA viruda dhAraNa kiyaa| merI dRSTi meM ujjainI ke zaka-zAhI ko parAjita karane vAle kA nAma vikramAditya thA, jabaki candragupta dvitIya kI yaha eka upAdhi thii| prathama ne zakoM se zAsana chInakara apane ko 'zakAri' viruda se maNDita kiyA thaa| kyoMki zakoM ne usake pitA kA rAjya chInA thA ataH usake zaka ari yA zatru the, ata: usakA apane ko zakAri kahanA adhika saMgata thaa| dUsare vikramAditya ne apane zaurya se zakoM ko parAjita kiyA thA ata: vikrama= pauruSa kA sUrya thaa| yadyapi nizIthacUrNi meM kAlakAcArya kI kathA vistAra se upalabdha hai, kintu usameM gardabhilla dvArA kAlaka kI bahana sAdhvI sarasvatI ke apaharaNa, kAlakAcArya dvArA sindhu deza (parisakUla) se zakoM ko lAne, gardabhilla kI gardabhI vidyA ko viphala kara gardabhilla ko parAjita kara aura sarasvatI ko mukta karAkara punaH dIkSita karane Adi ke hI ullekha haiN| usameM vikramAditya sambandhI koI ullekha nahIM hai| jaina sAhitya meM vikramAditya sambandhI hameM jo racanAe~ upalabdha haiM unameM bRhatkalpacUrNi (7vIM zatI), prabhAvakacaritra (1234 I0), prabandhakoM (1337), prabandhacintAmaNi (1305 I0), purAtana prabandha saMgraha, kahAvalI (bhadrezvara), zatruJjaya mahAtmya, laghu zatruJjayakalpa, vividhatIrthakalpa (1332) vidhi kaumudI, aSTAhnika vyAkhyAna, duSamAkAla, zramaNa saMghastuti, paTTAvalI sAroddhAra, kharataragaccha sUri paramparA prazasti, viSApahArastotra bhASya, kalyANamandirastotra, saptatikAvRtti vicArasAra prakaraNa, vikramacaritra Adi aneka grantha haiM, jinameM vikramAditya kA itivRta kiJcata bhinnatAoM ke sAtha upalabdha hai| kheda mAtra yahI hai ye sabhI grantha prAyaH sAtavIM zatI ke pazcAt ke haiN| yahI kAraNa hai ki itihAsajJa inakI prAmANikatA para saMzaya karate haiN| kintu AcArya hastImala jI ne dasa aise tarka prastuta kiye haiM jisase inakI prAmANikatA para vizvAsa kiyA jA sakatA hai| .

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vikramAditya kI aitihAsikatA : jaina sAhitya ke sandarbha meM : 137 unake kathana ko maine apanI zabdAvalI meM Age prastuta karane kA prayatna kiyA hai (dekheM- jaina dharma kA maulika itihAsa, khaNDa 2, pR0 545-548) (1) vikrama saMvat Aja se do sahastrAbdiyoM se kucha adhika kAla se pravartita hai| Akhira isakA pravartaka koI bhI hogA-binA pravartaka ke isakA pravartana to sambhava nahIM hai aura yadi anuzruti use vikramAditya (prathama) se jor3atI hai to use pUrI taraha asvIkAra bhI nahIM kiyA jA sakatA hai| merI dRSTi meM anuzrutiyAM kevala kAlpanika nahIM hotI haiN| vikramAditya se sambandhita aneka kathAeM Aja bhI jana sAdhAraNa meM pracalita haiM, unakA Akhira koI bhI to AdhAra rahA hogaa| kevala una AdhAroM ko khoja na pAne kI apanI akSamatA ke AdhAra para unheM mithyA to nahIM kahA jA sakatA hai| jisa itihAsa kA itanA bar3A janAdhAra hai use sarvathA mithyA kahanA bhI eka dussAhasa hI hogaa| (3) prAcIna prAkRta grantha gAthAsaptazatI, jise vikrama kI prathama-dvitIya zatI meM sAtavAhanavaMzI rAjA hAla ne saMkalita kiyA thA- usameM vikramAditya kI dAnazIlatA kA spaSTa ullekha hai| yaha ullekha candragupta (dvitIya) vikramAditya ke sambandha meM yA usase paravartI anya vikramAditya upAdhidhArI rAjA ke sambandha meM nahIM ho sakatA hai, kyoMki ve isa saMkalana se paravartI kAla meM hue haiM, ata: vikrama saMvat kI prathama zatI se pUrva koI avantI kA vikramAditya nAmaka rAjA huA hai yaha mAnanA hogaa| yahAM yaha bhI jJAtavya hai ki vikramAditya hAla ke kisI pUrvaja sAtavAhana vaMzI rAjA se yuddha kSetra meM Ahata hokara mRtyu ko prApta hue the| vaha gAthA nimna haisaMvAhaNasuharasa tosieNa, denteNa tuhakare lkkhN| calaNeNa vikkamAicca caria mnnusikkhiaNtissaa|| __ -gAthAsaptazatI 467 (4) sAtavAhana vaMzI rAjA hAla ke samakAlIna guNADhya ne paizAcI prAkRta meM 'bRhatkathA' kI racanA kI thii| usI AdhAra para somadevabhaTTa ne saMskRta meM 'kathA-saritsAgara' kI racanA kI-usameM bhI vikramAditya ke viziSTa guNoM kA ullekha hai (dekheM- lambaka 6 taraMga 1 tathA lambaka 18 taraMga 1)

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138 (5) bhaviSyapurANa aura skandapurANa meM bhI vikrama kA jo ullekha hai, vaha nitAnta kAlpanika hai- aisA nahIM kahA jA sakatA hai| bhaviSyapurANa khaNDa 2 adhyAya 23 meM jo vikramAditya kA itivRtta diyA gayA haivaha loka paramparA ke anusAra vikramAditya ko bhatRhari kA bhAI batAtA hai tathA unakA janma zakoM ke vinAzArtha huA aisA ullekha karatA hai| ata: isa sAkSya ko pUrNataH nakArA nahIM jA sakatA hai| (6) guNADhya (I0 san 78) dvArA racita bRhatkathA ke AdhAra para kSemendra dvArA racita bRhatkathAmaMjarI meM bhI vikramAditya kA ullekha hai| usameM bhI mleccha, yavana, zakAdi ko parAjita karane vAle eka zAsaka ke rUpa meM vikramAditya kA nirdeza kiyA gayA hai| zrI madbhAgavata skandha 12 adhyAya 1 meM jo rAjAoM kI vaMzAvalI dI gaI hai, usameM 'dazagardabhanoH nRpAH' ke AdhAra para gardabhilla vaMza ke dasa rAjAoM kA ullekha hai| jaina paramparA meM vikrama ko gardabhilla ke putra ke rUpa meM ullekhita kiyA gayA hai| vikrama saMvat ke pravartaka ke pUrva jo rAjA hue usameM kisI ne vikramAditya aisI padavI dhAraNa nahIM kii| jo bhI rAjA vikramAditya ke pazcAt hue haiM unhoMne hI vikramAditya kA viruda dhAraNa kiyA hai- jaise sAtakarNI gautamI putra (lagabhaga I0 san prathama-dvitIya zatI) candragupta vikramAditya (I0 sana caturtha zatI) Adi-inhoneM vikramAditya kI yazogAthA ko sunakara apane ko usake samAna batAne hetu hI yaha viruda dhAraNa kiyA hai| ataH gardabhilla putra vikramAditya inase pUrvavartI haiN| (9) vANabhaTTa ke pUrvavartI kavi subandhu ne vAsavadattA ke prAstAvika zloka 10 meM vikramAditya kI kIrti kA ullekha kiyA hai| (10) I0pU0 kI mAlavamudrAoM meM mAlavagaNa kA ullekha hai, vastutaH vikramAditya ne apane pitRrAjya para punaH adhikAra mAlavagaNa ke sahayoga se hI prApta kiyA thA, ata: yaha svAbhAvika thA ki unhoMne mAlava saMvat ke nAma se hI apane saMvat kA pravartana kiyaa| yahI kAraNa hai ki vikrama saMvat ke prArambhika ullekha mAlava saMvat yA kRt saMvat ke nAma se hI milate haiN| (11) vikramAditya kI sabhA ke jo navaratna the, unameM kSapaNaka ke rUpa meM jainamuni kA bhI ullekha hai, kathAnakoM meM inakA sambandha siddhasena

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vikramAditya kI aitihAsikatA : jaina sAhitya ke sandarbha meM : 139 divAkara se jor3A gayA hai, kintu siddhasena divAkara ke kAla ko lekara svayaM jaina vidvAnoM meM bhI matabheda hai, adhikAMza jaina vidvAn bhI unheM cauthI-pA~cavI zatI kA mAnate haiM, kintu jahAM taka jaina paTTAvaliyoM kA sambandha hai, unameM siddhasena kA kAla vIra nirvANa saMvat 500 batAyA gayA hai; isa AdhAra para vikramAditya aura siddhasena kI samakAlikatA mAnI jA sakatI hai| (12) muni hastimalajI ne inake atirikta eka pramANa prAcIna arabI grantha se arula okUla (pR0 315) kA diyA thA- jisameM vikaramatuna ke ullekhapUrvaka vikrama kI yazogAthA varNita hai| isa grantha kA kAla vikrama saMvat kI cauthI-pAMcavI zatI hai| yaha hijarI san se 165 varSa pUrva kI ghaTanA hai| ___ isa prakAra vikramAditya (prathama) ko mAtra kAlpanika vyakti nahIM kahA jA sakatA hai| merI dRSTi meM gardabhilla ke putra evaM zakazAhI se ujjainI ke zAsana para punaH adhikAra karane vAle vikramAditya eka aitihAsika vyaktitva hai, ise nakArA nahIM jA sakatA hai| unhoMne mAlavagaNa ke sahayoga se ujjainI para adhikAra kiyA thA yahI kAraNa hai ki yaha prAnta Aja bhI mAlava deza kahalAtA hai| (13) jaina paramparA meM vikramAditya ke caritra ko lekara jo vipula sAhitya racA gayA hai, vaha bhI isa tathya kI puSTi karatA hai ki kisI na kisI rUpa meM vikramAditya (prathama) kA astitva avazya rahA hai| vikramAditya ke kathAnaka ko lekara jaina paramparA meM nimna grantha upalabdha hote haiMvikramacaritra- yaha grantha kAzahRdagaccha ke devacandra ke ziSya devamUrti dvArA likhA gayA hai| isakI eka pratilipi meM pratilipi lekhana saMvat 1492 ullekhita hai, isase yaha siddha hotA hai yaha racanA usake pUrva kI hai| isa granthakA eka anya nAma siMhAsana-dvAtriMzikA bhI hai| isakA grantha parimANa 5300 hai| kRti saMskRta meM hai| vikramacaritra nAmaka eka anya kRti bhI upalabdha hai| isake kartA paM0 somasUri haiN| grantha parimANa 6000 hai| (3) vikramacaritra nAmaka tIsarI kRti sAdhuratna ke ziSya rAjameru dvArA saMskRta gadya meM likhI gaI hai| isakA racanA kAla vi0saM0 1579 hai| (2)

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140 (4) vikramAditya ke caritra se sambandhita 'paJcadaNDAtapatrachatra - prabandha' nAmaka cauthI kRti hai| yaha kRti sArdha pUrNimAgaccha ke abhayadeva ke ziSya rAmacandra dvArA vi0 saM0 1490 meM likhI gaI thii| yaha eka laghukRti hai| isakI aneka pratiyAM vibhinna bhaNDAroM meM upalabdha haiN| vebara ne ise 1877 meM barlina se prakAzita bhI kiyA hai| (5) 'paJcadaNDAtmaka vikramacaritra' nAmaka ajJAta lekhaka kI eka anya kRti bhI milatI hai| isakA racanA kAla 1290 yA 1294 hai / (6) 'paJcadaNDachatraprabandha' nAmaka eka anya vikrama caritra bhI upalabdha hotA hai, jisake kartA pUrNacandra batAye gaye haiN| (7) zrI jinaratnakoza kI sUcanAnusAra - siddhasena divAkara kA eka 'vikramacaritra' bhI milatA hai| yadi aisA hai to nizcaya hI vikramAditya ke astitva ko siddha karane vAlI yaha prAcInatama racanA hogI / keTalaoNga keTAgorama bhAga prathama ke pR0 saM0 717 para isakA nirdeza upalabdha hai| yaha aprakAzita hai aura kRti ke upalabdha hone para hI isa sambandha meM vizeSa kucha kahA jA sakatA hai| (8) isI prakAra 'vikrama nRpa kathA' nAmaka eka kRti ke AgarA evaM kAntivijaya bhaNDAra, bar3audA meM hone kI sUcanA prApta hotI hai kRti ko dekhe binA isa sambandha meM vizeSa kucha kahanA saMbhava nahIM hai| (9) uparokta granthoM ke atirikta 'vikrama prabandha' aura 'vikrama prabandha kathA' nAmaka do granthoM kI aura sUcanA prApta hotI hai| isameM vikrama prabandha kathA ke lekhaka zrutasAgara batAye gaye haiM / yaha grantha jayapura ke kisI jaina bhaNDAra meM upalabdha hai| (10) 'vikramasena carita' nAmaka eka anya prAkRta bhASA meM nibaddha grantha kI bhI sUcanA upalabadha hotI hai| yaha grantha padmacandra nAmaka kisI jaina muni ke ziSya dvArA likhita hai / pATana keTalaoNga bhAga 1 ke pR0 173 para isakA ullekha hai| (11) 'vikramAditya caritra' nAmaka do kRtiyAM upalabdha hotI haiM, unameM prathama ke kartA rAmacandra batAye gaye haiN| merI dRSTi meM yaha kRti vahI hai, jisakA ullekha 'paJcadaNDAtapatrachatra - prabandha' ke nAma se kiyA jA

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vikramAditya kI aitihAsikatA : jaina sAhitya ke sandarbha meM : 141 cukA hai| dUsarI kRti ke kartA tapAgaccha ke muni sundarasUri ke ziSya zubhazIla batAye gaye haiN| isakA racanAkAla vi0saM0 1490 hai| (12) pUrNacandrasUri ke dvArA racita 'vikramAditya paJcadaNDa-prabandha' nAmaka eka anyakRti kA ullekha bhI 'jinaratnakoza' meM huA hai| yaha eka laghu kRti hai isake granthAMka 400 haiN| (13) 'vikramAditya dharmalAbhAdi prabandha' ke kartA merUtuMgasUri batAye gaye haiN| isake bhI kAntivijaya bhaNDAra, bar3audA meM hone kI sUcanA prApta hotI hai| (14) jinaratnakoza meM vidyApati ke 'vikramAditya prabandha' kI sUcanA bhI prApta hai| usameM isa kRti ke sambandha meM vizeSa nirdeza upalabdha nahIM hote haiN| (15) 'vikramArka vijaya nAmaka eka kRti bhI prApta hotI hai| isake lekhaka ke rUpa meM 'guNArNava' kA ullekha huA hai| isa prakAra jaina bhaNDAroM se vikramAditya se sambandhita pandraha se adhika kRtiyoM ke hone kI sUcanA prApta hotI hai| isake atirikta marugurjara aura purAnI hindI meM bhI vikramAditya para kRtiyoM kI racanA huI hai| isameM tapAgaccha ke harSavimala ne vi0saM0 1610 ke Asa-pAsa 'vikrama rAsa' kI racanA kI thii| isI prakAra udayabhAnu ne vi0saM0 1565 meM 'vikramasena rAsa' kI racanA kii| prAcya vidyApITha, zAjApura meM bhI vikramAditya kI caupAI kI apUrNa prati upalabdha hai| isa prakAra jainAcAryoM ne prAkRta saMskRta, marugurjara aura purAnI hindI meM vikramAditya para aneka kRtiyoM kI racanA kI hai-aisI anekoM kRtiyoM kA nAyaka pUrNatayA kAlpanika vyakti nahIM mAnA jA sakatA hai| *

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SaTjIvanikAya kI avadhAraNAH eka vaijJAnika vizleSaNa SaTjIvanikAya kI avadhAraNA jainoM kI viziSTa avadhAraNA hai| isa SaTjIvanikAya kI avadhAraNA ke antargata nimna chaH prakAra ke jIva mAne gaye haiM- 1. pRthvIkAyika jIva, 2. apakAyika jIva, 3. tejaskAyika jIva, 4. vAyukAyika jIva, 5. vanaspatikAyika jIva aura 6.trasakAyika jiiv| SaTjIvanikAya ke sandarbha meM jaina darzana meM prAcInatama ullekha AcArAMgasUtra ke prathama zrutaskandha ke prathama adhyayana, uttarAdhyayana ke chattIsaveM jIvAjIvavibhakti nAmaka adhyayana aura dazavaikAlikasUtra ke caturtha SaTjIvanikAya nAmaka adhyayana meM milatA hai| yadyapi sarvaprathama AcArAMgasUtra ke prathama zrutaskandha ke prathama adhyayana ke dUsare se sAtaveM uddezakoM meM ina cha: prakAra ke jIvoM kA nirdeza huA hai, kintu AcArAMgasUtra meM eka vizeSatA yaha hameM dekhane ko milatI hai ki vahAM inake liye kAyika zabda kA prayoga na karake usake sthAna para satyakathA kA prayoga huA hai| 'satya' zabda kA saMskRta rUpa evaM artha zastra hotA hai, ataH AcArAMgasUtra ke nirdezAnusAra ye cha: prakAra ke zastra haiM, jisase svakAya kI aura anyakAya kI hiMsA kI jAtI hai| kintu jijJAsuoM ke dvArA yahAM yaha zaMkA avazya hI uThAI jA sakatI hai ki unheM zastra kyoM kahA gyaa| yaha ThIka hai ki jIvita prANI bhI hiMsA kI kriyA apane zarIra Adi ke mAdhyama se karate haiM, kintu isake atirikta ajIva dravya bhI hiMsA ke sAdhana banate hI haiM arthAt ajIva dravya bhI zastra rUpa meM pariNata ho sakate haiN| jijJAsuoM ke mana meM yaha prazna utpanna ho sakatA hai ki yadi AcArAMgasUtra meM pRthvI Adi zastra kahe gaye haiM to isase unameM jIvatva kI siddhi nahIM ho sakatI hai? jabaki jaina darzana pRthvI, apa, agni aura vAyuko bhI jIva rUpa mAnatA hai| punaH cAhe AcArAMgasUtra meM alaga se pRthvIkAyika apkAyika jIva Adi kA ullekha na ho kintu usameM prathama adhyAya ke anta meM 'SaTajIvanikAya' aisA ullekha to hai hI, ata: isa zaMkA ko koI avakAza nahIM hai| jJAtavya hai ki purAkAla se lekara aba taka bhAratIya cintana ke prAyaH sabhI darzanoM (cArvAka ko chor3akara) meM pRthvI, jala, agni, vAyu tathA AkAza ye paJcamahAbhUta mAne gaye haiM aura ina paJcamahAbhUtoM ko sAMkhya Adi darzana meM sAmAnya tathA ajIva hI mAnA gayA hai, kintu vaidika kAla meM pRthvI, ap, agni aura vAyu ina cAra ko deva

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SaTajIvanikAya kI avadhAraNA : eka vaijJAnika vizleSaNa : 143 saMjJA bhI pradAna kI gaI thI aura inheM pRthvI devatA, ApadevatA, agnidevatA vAyudevatA ke rUpa meM pUjya bhI mAnA gayA hai| yadi inameM devatva kA AropaNa kiyA jAtA hai to yaha satya hai ki inheM sajIva bhI mAnanA hogA, kyoMki deva to sajIva yA sacetana hai| isa AdhAra para kucha vicArakoM ne yahAM taka kaha diyA ki vaidikoM ne jinheM devatA ke rUpa meM svIkAra kiyA thA unheM hI jaina darzana meM jainoM ne jIva ke rUpa meM svIkAra kara liyaa| jaina darzana meM SaTjIva nikAyoM meM pRthvI, ap, agni aura vAyu-ye cAra sajIva mAne gaye, phira bhI yahAM mUlabhUta aMtara yaha hai ki jahAM vaidika paramparA meM inameM devatva kA AropaNa karake eka ucca bhUmikA pradAna kI gaI vahIM jaina darzana meM inheM aikendriya jIva mAnakara inako jIvanI zakti ke vikAsa kI dRSTi se prAthamika stara para hI rakhA gyaa| yadi jainoM ko vaidikoM kA anuzaraNa hI karanA thA, to unhoMne inameM devatva kA AropaNa kyoM nahIM kiyA? yaha prazna anuttarita hI rahatA hai| dUsare yaha ki vaidika paramparA meM inameM devatva kA ArohaNa kara inheM eka hI mAnA gayA thA, kintu jaina darzana meM pRthvIkAyika, apkAyika aura agnikAyika jIvoM kI saMkhyA to asaMkhya mAnI gaI aura vanaspati kAyika kI annt| ata: yaha bAta pUrI taraha siddha nahIM ho pAtI hai ki pRthvI, ap, vAyu aura agni ko jIva mAnane meM jainoM ne vaidikoM kA hI prakArAntara se anuzaraNa mAtra kiyA hai| vaidika paramparA meM jahA~ bhI upaniSadkAla meM paJcamahAbhUtoM kI carcA AI hai vahA~ paJcamahAbhUtoM ko jar3a yA bhautika hI mAnA gayA hai, sAtha hI jina-jina tathAkathita Astika darzanoM meM ina paJcamahAbhUtoM kI carcA huI hai una sabhI ne inheM jar3a yA ajIva tattva hI mAnA hai| isake viparIta bhAratIya cintana meM jaina dharma-darzana hI eka aisA darzana hai jo paJcamahAbhUtoM meM se AkAza ko mAtra jar3a mAnatA hai aura zeSa pRthvI, apa, vAyu aura agni ina cAra ko sajIva mAnatA hai| Adhunika vaijJAnikoM ne bhI inheM jar3atattva ke rUpa meM svIkAra kiyA hai| yadyapi Adhunika vijJAna jaba vijJAna ke vikAsa kI bAta karatA hai to vaha jala ko hI jIvana ke vikAsa kA AdhArabhUta tattva mAnatA hai phira bhI Adhunika vijJAna kI dRSTi meM pRthvI, jala, vAyu aura agni apane Apa meM to jar3a hI hai| bhAratIya darzanoM aura vaijJAnikoM donoM kI dRSTi se paJcamahAbhUtoM meM AkAza ko jar3a mAnA gayA hai jainoM ne bhI use jar3a hI kahA hai| isa sandarbha meM jaina darzana, anya bhAratIya darzanoM aura vijJAna meM vizeSa matabheda kI bAta nahIM hai, kintu jahA~ taka pRthvI ap (jala) agni aura vAyu kA prazna hai vaha to inheM sajIva hI mAnatA hai, yaha bhI satya hai ki vanaspati meM jIvana hai| isa bAta ko lekara jaina darzana kA anya bhAratIya darzanoM aura vijJAna se koI matabheda nahIM hai, sabhI vanaspati ko sajIva hI mAnate haiN| jagadIzacandra bazu ne to anekoM prayogoM ke mAdhyama se vanaspati kI jIvantatA ko siddha kara diyA hai,

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144 : ataH prastuta Alekha meM hamArI carcA kA mukhya viSaya - vanaspati ko chor3akara zeSa pRthvI, ap, agni aura vAyu ina cAra kI jIvantatA ke sandarbha meM hI hai| pRthvI, ap (jala), vAyu aura agni ye cAra jaina Agama AcArAMgasUtra, uttarAdhyayanasUtra aura dazavaikAlikasUtra meM sajIva hI kahe gaye haiM aura inakA vargIkaraNa bhI jIvoM ke vargIkaraNa ke sandarbha meM hI huA hai| prastuta Alekha meM hama Age vijJAna kI dRSTi se yaha siddha karane kA prayatna kareMge ki pRthvI Adi yadi sajIva haiM to ve kaise aura kisa rUpa meM sajIva haiN| jJAtavya hai ki AcArAMgasUtra ke prathama zrutaskandha ke prathama adhyAya ke sAthasAtha dazavaikAlikasUtra, uttarAdhyayanasUtra Adi meM jaina AcAryoM ne SaTjIvanikAya ke antargata pRthvI Adi ko sajIva batalAne kI dRSTi se usake sAtha kAyika zabda kA prayoga kiyA hai, yathA- pRthvIkAyika jIva, apkAyika jIva, vAyukAyika jIva, agnikAyika jIva aadi| ata: sabase prathama yaha samajha lenA Avazyaka hai ki inameM jIvatva kI siddhi inake kAyikatva arthAt jIvita zarIra ke AdhAra para hI kI jA sakatI hai| yadyapi yahAM prazna khar3A kiyA jA sakatA hai ki 'kAya' zabda to jaina AcAryoM ke dvArA jIvoM ke atirikta dharmAstikAya, adharmAstikAya, pudgalAstikAya, AkAzAstikAya Adi ajIva dravyoM ke sAtha bhI kiyA gayA hai, ataH pRthvIkAya Adi meM 'kAya' zabda jIvatva kA vAcaka nahIM ho sakatA hai| jaisI ki paramparAgata mAnyatA hai, 'kAya' zabda vistAra, prasAra Adi ke artha meM prasiddha hai jisakA AkAza meM bhI koI vistAra yA prasAra hai vaha bhI jaina darzana meM 'kAya' zabda se vAcya hai| pRthvI, agni Adi meM bhI 'kAya' zabda vistAra kA sUcaka hai, jIvatva kA nhiiN| jaina paramparA meM jisakA bhI koI vistAra dekhA jAtA hai- usako kAya kahate haiN| pRthvI Adi tattva bhI AkAza ke samAna vistAra yukta hone se pRthvIkAya Adi ke rUpa meM prayukta huye haiM, kintu isase unake sajIvatva kI puSTi nahIM hotI hai|' _ 'kAya' zabda kA eka artha zarIra bhI hai, ataH isa sandarbha meM hameM thor3I gaharAI meM jAnA hogaa| ajIva dravyoM ke sandarbha meM jahA~ 'kAya' zabda kA prayoga huA hai vahA~ nizcaya hI usakA artha vistarita dravya hai, kintu jaina darzana meM kAya ke tIna prakAra mAne gaye haiM-1 sacitta 2 acitta aura mishr| ata: 'kAya' zabda sajIva aura ajIva donoM prakAra ke liye bhI prayukta hotA hai jaise jIvAstikAya sajIva ke lie aura pudlAstikAya ajIva ke lie hai| yaha mAnane meM bhI jainoM ko koI Apatti nahIM hai ki kAya nirjIva bhI hotA hai, kintu ve yaha bhI mAnate haiM ki kAya sacitta arthAt sajIva bhI ho sakatA hai, jaise jIvita prANI kA zarIra bhI sajIva hotA hai| isalie jaina dArzanikoM ne SaTjIvanikAyoM

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SaTjIvanikAya kI avadhAraNA : eka vaijJAnika vizleSaNa : 145 kI carcA karate hue pRthvIkAyika jIva aise vyApaka zabda kA prayoga kiyA hai| jaba hama SaTjIvanikAya zabda kA prayoga karate haiM to usase yaha spaSTa ho jAtA hai ki vahA~ yaha prayoga sacitta/ sajIva jIvoM ke lie hI hai / dazavaikAlikasUtra ke SaTjIvanikAya adhyayana meM spaSTa rUpa se pRthvIkAyika jIva aisA prayoga bhI dekhA jAtA hai, sAtha hI usameM 'puDha cittamaMtamakkhAyA aNegajIvA puDho sattA annattha satthapariNaeNaM' aisA pATha hameM milatA hai| isakA zabdazaH hindI artha hai - pRthvIcitta arthAt cetnaa| pRthvIkAyika jIva aneka haiM unakI pRthak-pRthak sattA hai / dazavaikAlika meM yahAM pRthvI, ap, tejasa aura vAyu ina cAroM ko hI spaSTa rUpa se sajIva batAyA gayA hai aura yaha bhI kahA gayA hai ki anyatra AcArAMgasUtra meM unheM jo zastra kahA gayA hai vaha unakI sajIvatA kA vAcaka hai| svayaM AcArAMgasUtra ke prathama zrutaskandha ke saptama uddezaka ke anta meM bhI SaTjIvanikAya zabda kA nirdeza hai| yahAM jIva+niH+kAya meM kAya zabda kAya ke jIvatva kA vAcaka hai / AcArAMgasUtra meM inake lie 'zastra' zabda kA prayoga huA hai isakI puSTi dazavaikAlikasUtra karatA hai| isase yaha bhI siddha hotA hai ki dazavaikAlikasUtra AcArAMgasUtra kI dRSTi kA samarthaka hai| uttarAdhyayanasUtra meM bhI pRthvI, ap, vAyu aura agni ke jIvoM ke prakAroM kI carcA huI hai aura yaha kahA gayA hai ki ye cAroM prakAra ke jIva sUkSma aura sthUla donoM prakAra ke haiN| pRthvIkAyika Adi sUkSmajIva to loka meM ThasAThasa bhare hue haiM lekina ye hameM dikhAI nahIM dete haiN| jaina dArzanika sUkSma aura sthUla donoM prakAra ke pRthvIkAyika Adi jIvoM kI sajIvatA ko mAnate haiN| yadyapi yahAM yaha spaSTa rUpa se samajha lenA Avazyaka hai ki pRthvIkAyika jIva, apkAyika jIva, tejasakAyika jIva aura vAyukAyika jIva cAhe ve sUkSma hoM arthAt mAnavIya AMkhoM se dRzya na hoM athavA sthUla hoM donoM hI jIvana se yukta hote haiN| yahAM yaha prazna khar3A hotA hai ki jaba vijJAna aura anya darzana unheM nirjIva mAna rahe haiM to unameM jIvana kI siddhi kisa prakAra kI jAe? isa sambandha meM merA tarka anya logoM se kucha bhinna hai, anya cintakoM ke mujhase bhinna tarka bhI ho sakate haiM, kintu merA tarka jisa Thosa AdhAra para khar3A huA hai, vaha vaijJAnika hai| sarvaprathama merI mAnyatA yaha hai ki pRthvI, ap Adi tabhI sajIva haiM jaba ve kisI jIva ke kAya rUpa meM pariNata haiM, isake viparIta yadi koI jIva jaba usa kAya kA parityAga kara detA hai to vaha pRthvIkAya nirjIva ho jAtA hai arthAt jIva dvArA gRhIta pRthvItattva jise usane apane zarIra ke rUpa meM pariNata kiyA hai jaba taka jIvita hai vaha sajIva hai aura jIvoM dvArA tyakta zarIra meM rahA huA pRthvI tattva mAtra pudgala piNDa hone se nirjIva hai| ise hama nimna udAharaNa se spaSTa kara sakate haiM- kisI prANI ke zarIra meM jo haDDI hai vaha haDDI jaba taka usa jIvita zarIra kA aMga banI huI hai sajIva hai yadyapi vaha kailziyama yA cUne

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146 kA hI eka rUpa hai, kintu vaha haDDI ke rUpa meM pariNata cUnA sajIva hai| isI prakAra kisI prANI ke zarIra meM jo lohatattva hai vaha sajIva hai kintu mRta zarIra meM rahA huA loha tattva yA cUnA nirjIva hai| isakA eka pramANa yaha hai ki yadi kisI jIvita zarIra kI haDDI TUTa jAtI hai aura yadi use saTA diyA jAye to vaha kAlAntara meM punaH jur3a jAtI hai| mRta zarIra kI haDDI ko athavA jIvita zarIra se bAhara nikAlI gaI haDDI ko cAhe hama kitanA hI samIpa rakha de vaha jur3a nahIM pAtI hai| isI prakAra prANI ke zarIra meM pariNata loha Adi dhAtueM athavA prANI ke zarIra kA jalIya tattva athavA prANI zarIra kA vAyutattva yA prANI zarIra kA agni tattva- ye saba taba taka jIvita haiM jaba taka jIva usa zarIra ko chor3a nahIM detA hai| pratyeka prANI ke zarIra meM pRthvI, apa, tejasa aura vAyutattva ye cAroM tattva hote haiM, kintu jaba taka ye cAroM tattva usa zarIra ke aMgIbhUta haiM unheM jIvita hI mAnanA hogaa| saMkSepa meM kaheM to kisI bhI prANI ke cAhe vaha sthUla ho vA sUkSma usake zarIra rUpa meM pariNita pRthvItattva, aptattva, agnitattva aura vAyutattva ye sajIva haiM, yaha mAnyatA tarkasaMgata aura vijJAna sammata lagatI hai| koI bhI jIvita zarIra apane astitva ko ina cAroM tattvoM ke abhAva meM nahIM rakha sakatA hai| jIva jaba taka saMsAra meM hai vaha zarIrayukta hai aura jo bhI jIvita zarIra haiM ve kahIM-na-kahIM ina cAroM tattvoM se hI bane haiM, ata: jIvita zarIra meM upasthita ina cAroM tattvoM ko sajIva mAnanA hI hogaa| merI dRSTi meM jaina dArzanikoM ne pRthvI Adi ke sAtha jo 'kAya' zabda kA prayoga kiyA hai vaha isI artha ko dyotita karatA hai ki jIvita zarIra meM pariNita hue pRthvI Adi mahAbhUta svayaM jIvita haiN| yaha bAta alaga hai ki pRthvI Adi cAroM tattva zarIra meM kisa rUpa meM aura kitanI mAtrA meM apanA astitva rakha rahe haiM, jaise kisI prANI kA zarIra rudhira Adi se yukta hotA hai to kisI ke zarIra meM rudhira Adi kI sthiti nahIM bhI pAI jAtI hai, kintu unameM pRthvI, apa, agni aura vAyu ye cAroM tattva hote haiM, yaha dhyAna rakhane yogya hai ki jahA~ bhI sajIva zarIra hai aura vaha jina tattvoM se banA hai ve tattva bhI sajIva zarIra ke rUpa meM jIvita hI haiM, mRta nhiiN| pRthvI, ap, agni aura vAyu ina cAra kA grahaNa aura ina cAroM kA zastra rUpa meM prayoga koI bhI prANI apane astitva ke liye hI karatA hai| AcArAMgasUtra meM kahA gayA hai ki - 'imassacaivajIviyyAe' arthAt ye jIvana ke lie haiM inakA grahaNa aura inakA zastra rUpa meM prayoga, inakI hiMsA, ye saba zarIra se sambandhita haiM aura jo jIvita zarIra se sambandhita kriyAeM haiM ve nirjIva yA mRta kaise kahI jA sakatI haiN| isa samasta carcA ke AdhAra para hama isa niSkarSa para pahu~ca sakate haiM ki pRthvI, jala, vAyu aura agni ye cAroM tattva jaba kisI jIvita zarIra rUpa meM haiM to ve sajIva

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SaTjIvanikAya kI avadhAraNA : eka vaijJAnika vizleSaNa : 147 haiM, udAharaNa ke rUpa meM mAnava zarIra meM miTTI, cUnA, lohA, sonA Adi tattva sajIva rUpa meM hI pAye jAte haiM, isI prakAra mAnava zarIra meM jo vAyu tattva athavA agni (uSmA) tattva haiM ve bhI mRta nahIM mAne jA sakate, ataH yaha svataH siddha hai ki kisI bhI jIva ke zarIra ke rUpa meM pariNita pRthvI, jala, vAyu aura agni sajIva hI haiN| ye hI tattva jaba kisI jIva ke tyakta zarIra meM hote haiM to ve nirjIva mAne jAte haiM, yahI kAraNa hai ki jaina darzana meM pRthvI, jala, agni aura vAyu ko sajIva aura nirjIva donoM hI rUpoM meM svIkAra kiyA gayA hai| vaijJAnika dRSTi se kaheM to jaba ye cAroM kisI sajIva prANI cAhe vaha sUkSma vekTeriyA yA jIvANu rUpa ho yA usase adhika indriyoM vAlA ho, pRthvI Adi tattva jaba usake zarIra ke aMga ke rUpa meM hote haiM, taba ve sajIva kahe jAte haiM aura jaba ve usa zarIra kA aMga nahIM rahate taba ve nirjIva kahalAte haiM, jaise pravAla / jaba taka pravAla ugalane vAle kITa ke zarIra ke lAra ke rUpa meM hai taba taka vaha sajIva hai aura tadanantara nirjIva hai| isI prakAra motI banAne vAlA drava jaba taka sIpa meM rahe hue kIr3e ke zarIra ke pravAhI tattva ke rUpa meM hai taba taka vaha sajIva hai aura usake dvArA ugala dene ke kucha samaya pazcAt vaha nirjIva ho jAtA hai| ataH jainoM ke dvArA mAnya pRthvI jala, agni, aura vAyu kI sajIvatA vaijJAnika AdhAra para bhI siddha kI jA sakatI hai, arthAt yaha bAta vaijJAnika dRSTi se bhI yuktisaMgata hai| zaMkha zuktikA (sIpa) Adi jaba taka kisI prANI ke zarIra ke rUpa meM haiM jIvita haiM aura usa prANI ke dvArA tyakta hone para nirjIva haiN| ataH pRthvI Adi kisI bhI prANI ke zarIra ke rUpa meM hI jIvita haiN| vartamAna meM vaijJAnika pRthvItattva ke rUpa meM parvata yA pASANa Adi ko, jala tattva ke rUpa meM jIvANu se rahita zuddha jala ko, agni ko evaM vAyu ko sajIva nahIM mAnate haiM, jabaki jaina darzana ina rUpoM meM bhI unheM sajIva mAnatA hai| isa sandarbha meM AcArAMgasUtra ke prathama zrutaskandha ke prathama 'satthapariNNA' nAmaka adhyAya ke pAThoM ko lekara zrIcaitanyajI kocara ne mere samakSa kucha jijJAsAeM prastuta kI thIM Age hama unhIM ke samAdhAna kA prayatna kreNge| 1. AcArAMgasUtra ke prathama zrutaskandha ke prathama adhyAya ke tRtIya uddezaka meM 'udayanissayAjIvA' aura 'anagArANaM udayajIvaviyAhiyA' ina pAThoM ko prastuta karate hue yahI jijJAsA prastuta kI hai ki jisa taraha se tRtIya uddezaka meM udakAzrita jIva aura udakajIva aise do alaga-alaga sUtra diye haiM, vaise sUtra pRthvIkAya Adi ke sandarbha meM kyoM nahIM haiM? dvitIya uddezaka meM kevala 'puDhavisatthaM samAraMbhamANe aNNe aNegarUve pANe vihiMsati' itanA hI pATha milatA hai yadyapi aisA hI pATha apkAya ke sandarbha meM bhI diyA gayA hai, kintu apkAya ke sandarbha meM AcArAMgasUtra meM jo

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148 : spaSTIkaraNa karake 'udayanissayA jIvA' aura 'udayajIvAviyAhiyA' aise do atirikta pATha die haiM jo jala kI sajIvatA batAte haiM, jabaki pRthvIkAya ke sandarbha meM aise pATha kyoM nahIM haiM jisase usakA jIvatva siddha ho| kyA isakA tAtparya yaha to nahIM hai ki pRthvItattva sajIva nahIM hai, dUsare jisa prakAra udaka ke Azrita jIva haiM vaise hI pRthvI ke Azrita jIva haiM yaha kyoM nahIM kahA gayA, jabaki pRthvI para bhI to aneka prakAra ke jIva jantu rahe hue haiN| kintu yahA~ eka mahattvapUrNa antara yaha hai ki pRthvI Azrita jIva pRthvI ke Upara hote haiM ata: ye usase alaga mAne jA sakate haiM, jabaki jalAzrita jIva jala ke andara rahate haiM ata: ve bhI Azrita mAne gaye haiM ve jala ke bAhara jIvita bhI nahIM rahate, jaise mchlii| punaH unakI yaha bhI jijJAsA hai jisa prakAra 'udakanissayAjIvA' kahA gayA usI prakAra 'agginissayAjIvA' nahIM kahA gayA, isase bhI do prakAra kI zaMkA upasthita hotI hai, kyA agni svayaM jIva rUpa nahIM hai athavA agni ke Azrita jIva nahIM hai| jabaki agnikAya ke sandarbha meM kASTha, gobara, kacare Adi mizrita jIva kahe gaye haiN| jahA~ taka vAyukAya kA prazna hai AcArAMgasUtra kI eka vizeSatA yaha dekhane ko milatI hai ki vaha vanaspatikAya aura taduparAnta trasakAya kI vivecanA ke pazcAta hI vAyukAya, kI vivecanA karatA hai, sambhavataH isakA kAraNa yaha ho sakatA hai ki AcArAMgasUtra kI dRSTi meM vAyu ko trasa (gatizIla) mAnA gayA ho aura isI ke kAraNa trasa kI vivecanA ke pazcAt vAyuse sambandhita uddezaka ho| yaha bhI satya hai ki vAyukAya ke sandarbha meM bhI 'vAyunissayAjIvA' evaM 'vAyujIvAviyAhiyA' aise pATha nahIM haiN| __ isa AdhAra para yaha cintana bhI calA ki Agama meM jahA~ vAyu yA vAyukAya agni aura agnikAya yA pRthvI evaM pRthvIkAya aise zabdoM kA prayoga hai, vahA~ unakA artha jIva rUpa meM grahaNa nahIM karake kevala unhIM sthAnoM para unake jIvatva kA grahaNa karanA, jahAM pRthvIkAyika jIva, agnikAyika jIva yA vAyukAyika jIva aise prayoga hoM, lekina jahA~ pRthvIzastra yA pRthvIkAya mAtra kA ullekha hai vahA~ bhI unake jIvatva kA pratipAdana hai aisA nizcayAtmaka rUpa se nahIM kahA jA sakatA hai, kyoMki zastra sacitta aura acitta donoM ho sakate haiM, isI prakAra kAya bhI sacitta aura acitta donoM ho sakate haiN| zastra aura kAya jIvadravya yA jIvatattva yA jIvatattva ke dvArA jaba taka zarIra rUpa meM grahIta haiM, ve tabhI taka sajIva haiM, anyathA nahIM, aisI merI vyaktigata samajha hai| sArI pRthvI, samasta jala, samasta agni USmA yA samasta vAyu jIvita hI hai yA sajIva hI hai - aisA ekAnta niyama nahIM hai|

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SaTjIvanikAya kI avadhAraNA : eka vaijJAnika vizleSaNa : 149 Aja vijJAna ne cAhe jitanI pragati kara lI ho, vaha jaDa se jIvana kA vikAsa nahIM kara sakatA hai, jIvanta tattva se hI jIvana kA vikAsa hotA hai| yadyapi jIvanta tattvoM meM aisI zakti avazya hai ki jar3a tattvoM ko grahaNa kara apane samparka se unheM bhI jIvanta banA de, jaise kisI vyakti yA prANI dvArA grahIta kailziyama (cUnA) usake zarIra rUpa meM pariNata hokara jIvanta bana jAtA hai| AcArAMgasUtra meM vanaspati sajIva hai yaha siddha karane ke lie prANI zarIra se jisa prakAra usakI tulanA kI hai, usa prakAra kI tulanA pRthvI apa, agni aura vAyu ke sandarbha meM nahIM hai| inake sandarbha meM kevala itanA kahA gayA hai, jIvanta sthiti meM zastra dvArA inakI hiMsA karane para vaisI hI vedanA hotI hai jaisI eka paMgu evaM mUka vyakti ko hotI hai, ye jIva pIr3A kA anubhava to karate haiM, lekina pIr3A kI abhivyakti nahIM kara pAte haiM, yaha bAta samasta ekendriya jIvoM ke sandarbha meM satya hai, ve cAhe pRthvIkAyika jIva hoM, apkAyika jIva hoM, agnikAyika jIva hoM, vAyukAyika jIva hoM yA vanaspatikAyika jIva hoN| dvIndriya Adi jIvoM meM pIDA kI abhivyakti jitanI spaSTa dekhI jAtI hai utanI inameM nhiiN| phira bhI jahA~ jIvana hai, cetanA hai, vahA~ sukha-duHkha kI anubhUti to haiM hii| ___AcArAMgasUtra ke prathama adhyayana ke tRtIya uddezaka meM jo jala ko jIva kahA gayA hai, merI dRSTi meM usakA hetu yaha ho sakatA hai ki jala jIvanta tattvoM ko svayaM AkarSita kara zIghra hI jIvanta ho jAtA hai, jabaki pRthvI Adi jIvanta prANiyoM ke zarIra ke rUpa meM grahIta hone para hI jIvanta hote haiN| satya to kevalIgamya hai| vidvAnoM se anurodha hai ki isa sandarbha meM vimarzapUrvaka prakAza ddaaleN|

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* ENGLISH SECTION Role of Religion in unity of Mankind and World Peace * Jaina Literature How appropriate is the proposition of NeoDigambara School? Jaina Canonical Literature * * An investigation of the earlier subject matter of Prasnavyakarana Sutra

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Role of Religion in unity of Mankind and World Peace The present panorama of the world We are living in the age of science and technology. The advancement in our scientific knowledge has removed our religious superstitions and false dogmas. But unfortunately and surprisingly, it has also shaken our mutual faith, faith in moral virtues as well as religio-spiritual values. The old social and spiritual values of life acting as binding on humanity and based on religious beliefs have been made irrelevant by scientific knowledge and logical thinking. Till date, we have been unable to formulate or evolve a new value structure, so necessary for meaningful and peaceful living in society based on our scientific and logical outlook. We are living in a state of total chaos. In fact, the present age is the age of transition, old values have become irrelevant, and new ones have not been yet established. We have more knowledge and faith in atomic structure and power than the values needed for meaningful and peaceful life. Today, we strongly rely on the atomic power as our true rescuer, and discard the religio-spiritual values as mere superstitions. For us human being is either a complicated machine or at least a developed animal, governed by his instincts and endowed with some faculties of mechanical reasoning. Thus, we have developed a totally materialistic and selfish outlook. The advancement in all the walks of life and knowledge could not sublimate our animal and selfish nature. The animal instinct lying within us is still forceful and is dominating our individual and social behavior and due to this our life is full of excitements, emotional disorders and mental tensions. The single most specific feature, by which our age may be characterized, is tension and conflicts. Now a

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152 day not only the individuals, but also the total human race is living in tension. Though outwardly, we are pleading for peace and non-violence yet by heart we still have strong faith in the law of the jungle, i.e. the dictum- 'might is right.' We are living for the satisfaction of our animal nature only, though we talk of higher social and religio-spiritual values. The duality or the gulf between our thought and action is the sole factor disturbing our inner as well as outer peace. Once the faith in higher values or even in our fellow beings is shaken and we start seeing each and every person or a community or a nation with the eyes of doubt, definitely, it is the sign of disturbed mentality. Because of materialistic and mechanical outlook our faith in social and religious values has been destroyed and when the mutual faith and faith in higher values of co-operation and co-existence is destroyed, doubts take place. The doubt causes fear; fear gives birth to violence and violence triggers violence. The present situation is the result of our materialistic attitude and doubting nature. The most valuable thing human race has lost in the present age, is non other than peace and harmony. Science and technology has given us all the amenities of life. Due to the speedy advancement in science and technology, now a day, life on earth is so luxurious and pleasant as it was never before, yet because of the selfish and materialistic outlook and doubting nature of man, which we have developed today, no body is happy and cheerful. We are living in tension all the times and deprived of, even a pleasant sound sleep. The people, materially more affluent having all the amenities of lives are more in the grip of tensions. Medical as well as psychological survey reports of advance nations confirm this fact. Tendency to consume alcoholic and sedative drugs is increasing day by day. It also supports the fact that we have lost our menal peace at the cost of this material advancement. Not only this, we have also been deprived of our natural way of living.

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Role of Religion in unity of Mankind and World Peace : 153 S. Bothara maintains "What unfortunately has happened, is that the intoxication of ambition and success has made us forget even the natural disciplines, which we, inherited from the animal kingdom.'" Because of the development of metal faculties, we have not only denied to accept social or religious check post but we also have denied natural checks. Now life-cart has only accelerator, no break. Our ambitions and desires have no limits. They always remain unfulfilled and these unfulfilled desires create frustrations. These frustrations or resentments are the cause of our mental tension. Due to the light legged means of transportation, physical distances are no bars to meet the peoples of different nations, cultures and religions and thus, our world is shrinking. But unluckily and disdainfully because of the materialistic and selfish outlook, the distance of our hearts is increasing day by day. Instead of developing mutual love, faith and cooperation we are spreading hatred, doubt and hostility and thus deprived of peace, mental as well as social and environmental, the first and foremost condition of human living. Need of our age Among the most burning problems, the world is facing today, religious fundamentalism and intolerance is the most crucial. The blind and mad race of nuclear weapons is a clear indication that the human race is proceeding towards its formidable funeral procession. Rabindra Nath Tagore rightly observed "For man to come near to one another and yet to ignore the claims of humanity is the sure process of suicide.?" In the present circumstances the only way out left for the survival of mankind is to develop a firm belief in mutual co-operation and co-existence. Religious harmony and fellowship of different religions is the first and foremost need of our age for the human unity and world peace. Humanity as a binding force Undoubtedly, we belong to different faiths, religions and cultures. Our modes of worship as well way of living also differ to

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154 some extent. No one can deny that our philosophical approaches and viewpoints are divergent, but among these, there is a common thread of unity, which binds all of us, and it is nothing except humanity, We all belong to the same human race. Unfortunately, at present, humanity as such is largely shoved into the background and differences of caste, colour and creed have become more important for us. We have forgotten our essential unity and are conflicting on the basis of these apparent diversities. But we must bear in our mind that it is only humanity, which can conjoin the people of different faiths, cultures and nationalities, all the religions declare human race as one (ego manussa jai).' The difference of caste, culture and creed are not only superficial but mostly the creation of man. What is True Religion? The ultimate end in view of all religions is to ensure peace and happiness for the individual and to establish harmony within human society. However, as revealed from history, countless wars have been fought in the name of the religion. The religion thus remains accused for the inestimable amount of bloodshed of mankind and also responsible for its horrible consequences. Of course, it is not the real form of religion. At present, religion is at best used in the service of vested interests. If one believes that only his faith, his mode of worship and his political ideologies are the right means for securing peace and happiness for mankind, he cannot be tolerant to the viewpoints of his opponents. The immediacy, therefore, is to develop tolerance and friendship for others. It is the only approach by which we can generate peace and harmony in human society. Can religions of which Jainism is a part, meet with this challenge of our times? Before this question can be answered, we must make a distinction between a true and a false religion. A true religion never supports violence, intolerance and fanatical outlook. It cannot be made responsible for the ignominious acts committed in the name of religion by such religious leaders who want to serve

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Role of Religion in unity of Mankind and World Peace : 155 their vested interest. The barbarity committed in the past and perpetrated in the present in the name of religion is very largely due to the intolerance and fanaticism of the so-called religious leaders and their ignorant followers. The only way of freeing oneself from this sordid situation is to comprehend the true nature, the essence of religion and to develop tolerance and respect for other's ideologies and faiths. A true religion consists in the practice of equanimity and nonviolence. In Acaranga-sutra the earlier Jaina text (c. late 4th cent. B.C.), we come across with two definitions of religion: 'equanimity is the essence of religion (samiyae dhamme ayariyehim paveiye)', while the observance of non-violence is its external exposition or a social aspect of religion. The Acaranga-sutra mentions that practicing of non-violence is the true and eternal religion. Jainism, since its inception, has been tolerant and respectful towards other faiths and religious ideologies throughout its history. In Jainism one hardly gets any instance of religious conflicts resulting in violence and bloodshed. Jainas, the advocates of Anekantavada fully paid regard to different ideologies and different religious standpoints and maintained that other's convictions may also be valid from a certain standpoint. Humanity as a true form of religion First of all we are human being and then any thing else. Before being divided in - casts like Hindu, Bauddha, Jaina, Christian, Muslim, Sikkha etc. we are all human being. Our prime duty is to be a human in its real sense. This spirit is echoed in one of the earlier Jaina text Uttaradhyayana wherein Lord Mahavira has laid down four conditions for a true religious being viz.- 1. Humanity, 2. True faith, 3. Control over senses and 4. Efforts for self-purification. Among these four conditions of a religious being, humanity occupies the first and the foremost position.

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156 In Jainism religion is defined as a true nature of a thing (vatthu sahavo dhammo) and in the light of the above definition it can be said that humanity is the true religion of mankind for, it is its essential nature. As a human being if we fail to behave like a human being, we have no right to call ourselves a religious being or even a human being. Bertrand Russell, the eminent philosopher and scientist of our age, suggests, "I appeal as a human being to the human beings that remember your humanity and forget the rest. If you can do so the way lies open to a new paradise. If you cannot, nothing lies before you but universal death.S" And thus, I want to emphasize that humanity is our first and the foremost religion. What is Humanity? The question may be raised what we mean by the term humanity? The simple answer is, humanity is nothing but the presence of self-awareness, reasonableness and self-control. These three qualities are accepted as distinguishing features between a human being and animal being by all the humanist thinkers of our age. These three basic qualities are comprehended in Jaina concept of three jewels, i.e. Samyak-darsana (right vision) Samyak-jnana (right knowledge) and Samyak-caritra (right conduct) respectively, which also constitute the path of liberation. The presence of these three makes a being a perfect human being. Fellowship means Unity in Diversity Jaina thinkers assert that unity implies diversity. For them unity and diversity are the two facets of the same reality. Reality itself is unity in diversity. Absolute unity i.e. monism and absolute diversity i.e. pluralism, both of the theories are not agreeable to Jainas. From the generic viewpoint (niscaya-naya) reality is one, but when viewed from modal viewpoint (vyavahara-naya), it is many Once a question was asked to Lord Mahavira, O 'Lord! 'Whether you are one or many'? To this, Mahavira replied, "from substantial viewpoint I am one, but if viewed from changing conditions of mind

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Role of Religion in unity of Mankind and World Peace 4. 157 and body, I am different each moment and thus many. This view is further elaborated by Acarya Mallisena, he says "whatsoever is one, is also many." In fact, unity in diversity is the law of nature. Nature everywhere is one, but there is diversity in it, as the natural phenomena differs from each other, so is the case with human beings also. Though all the human beings have some common characteristics and features, yet every individual being different from others has some specific qualities. It is also true about religions. All the religions have some common characteristics sharing with others as well as specific qualities of their own. Universal virtues such as non-violence, friendliness, service to the needy, truthfulness, honesty, control over senses, etc. are commonly shared by all the religions of the world. Unfortunately, at present, these common universal virtues, which are the essence of religious practices, have been ignored and external rituals, which are divergent in their nature, have become more important. Thus we have forgotten the essential unity of all the religions and are stressing on their diversities. Though I am emphasizing the essential unity of all the religions, this does not mean that I am supporter of one world-religion or undermining the specialties and diversities of them. What I intend to say is that the absolute unity and absolute diversity, both are illusory concepts and fellowship of faith means unity in diversity. Co-operation as essential nature of Living Beings For Jainas co-operation and co-existence are the essential nature of living beings. Darwin's dictum- 'struggle for existence' and the Indian saying- 'jivojivasya bhojanam, i.e. 'life thrives on life' are not acceptable to them. They maintain that it is not the struggle but the mutual cooperation is the law of life. Umasvati (4th century A.D.) in his work Tattvartha-sutra clearly mentions that mutual co-operation is the nature of living beings (parasparopagraho jivanam' i.e. living beings

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158 originate, develop and exist with the co-operation of other living beings). So is the case with the human society also, its existence also depends on mutual cooperation, sacrifice of one's own interest in the interest of other fellow beings and regard for other's life, ideology, faith and necessities. If we think that other's services are essential for our existence and living, then we should also co-operate to others living. If we seek help of others in our livings as our right, then on the same ground it is our honest duty to help others in their living. The principle of equality of all beings means that every on has a right to live just as myself and therefore, one should not have any right to take other's life. Thus for Jainas the directive principle of living is not 'living on other's or 'living by killing', but 'living with others' or 'living for others'. They proclaim that co-operation and co-existence are the essential nature of living beings. If it is so, then, we must accept that religious tolerance and fellowship of faiths are such principles to be followed at the bottom of our hearts. Meaning of Religion So for as the leading causes responsible for fundamentalism and intolerant outlook are concerned, in my humble opinion, the lack of the true understanding of the real nature and purpose of religion is prime. By religion, generally we mean, to have some uncritical beliefs in supernatural powers and performance of certain rituals as prescribed in our religious texts, but it is not the true and whole purpose of religion. Equanimity is considered as the core or essence of religion. It is the state in which consciousness is completely free from constant flickering, excitements and emotional disorders, and mind becomes pacific. It is the core of religion. Haribhadra says 'whether a person is a Svetambara or a Digambara or a Bauddha or belongs to any other religion, whosoever attains equanimity of mind,

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Role of Religion in unity of Mankind and World Peace : 159 will attain the liberation, (Sambodha-prakarana, 1/12). Thus, the attainment of equanimity or relaxation from tension is the essence of religion. Secondly, when we talk of social or behavioral aspect of religion, it is nothing but the observance of non-violence. Performance of rituals is only the external aspect of religion. In its real sense religion means the eradication of passions and lust for material enjoyments as well as the realization of one's own real nature. Thus the true nature and purpose of religion is to attain equanimity and peace in individual as well as in social life. Whatsoever disturbs mental equanimity and social peace and spreads hostility and violence is not a true form of religion; instead it is Satan in the cloak of religion. But now a days, the essence of religion have been shoved into the background and dogmatism, uncritical faith and performance of certain rituals have got prominence. We have forgotten the end or essence of religion and stuck to the means only. It has become more crucial point that while performing prayer, our face should be in the east or in the west, but we have forgotten the purpose of prayer itself. The religion aims at having control over our passions, but unfortunately we are nourishing our passions in the name of religion. Actually, we are fighting for the decoration of the corpse of religion and not caring for its soul. If we want to maintain religious harmony and ensure peace on the earth, we must always remain aware of the end and essence of the religion, instead of external practices and rituals. The English word 'religion' is derived from the root 'religio'. which means 'to unite'. According to its etymological meaning, whatsoever, divides the mankind, instead of uniting it, cannot be a true form of religion. We must be aware of the fact that a religion in its true sense never supports violence, intolerance and fanatical outlook. A true form of religion is one, which establishes harmony instead of hostility, affection and kindness instead of hatred, individual and social peace instead of mental tensions and conflicts.

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160: One World-Religion: a myth Though in order to eradicate the conflicts and stop violence in the name of religion from the world some may give a slogan of one world-religion but it is neither feasible nor practicable. So long as the diversities in thoughts and habits in cultural background and intellectual levels of the human beings are in existence, the varieties in religious ideologies and practices are essential. Haribhadra rightly maintains that the diversity in the teachings of the sages is due to diversity in the levels of their disciples or the diversity in the standpoints adopted by the sages themselves or the diversities in place and time i.e. ethnic circumstances, in which they preached. Just as a physician prescribes different medicines according to the condition of patients, his illness and the climatic conditions, so is the case with the diversity in religious preaching's also.!" Therefore, unity as well as diversity is equally essential for the fellowship of faiths and we should not undermine anyone of them. Just as the beauty of a garden consists in the variety of flower, fruits and plants, in the same way the beauty of the garden of religions depends on the variety of thoughts, ideals and modes of worship. The religions of the world differ from each other only on the basis of their modes of worship and the preacher, but so far as religious and moral values are concerned all the religions of world have a common platform. The essence of all the religions of world is the same and one. Equal regard to all Religions Equal regard to different faiths and religions should be the base of religious harmony and fellowship of faiths. Siddhasena Divakara remarks" just as emerald and other jewels of rare quality and of excellent kind do not acquire the designation of necklace of jewels and find their position on the chest of human beings so is the case with different religions and faiths. Whatever excellent qualities

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Role of Religion in unity of Mankind and World Peace : 161 and virtues they possess unless they are bound with a common thread of fellowship and have equal regard for others, they cannot find their due place in human hearts and can be charged for spreading hostility and hatred in mankind." Therefore, if we consider other religions or faiths as inferior to ours or false, real harmony will not be possible. We have to give equal regard to all the faiths and religions. Every religion or mode of worship has its origination in a particular social and cultural background and has its utility and truth-value accordingly. As the different parts of body have their own position and utility in their organic whole and work for its common good, so is the case with different religions. Their common goal is to resolve the tensions and conflicts and make life on earth peaceful. For this common goal each an every one has to proceed in his own way according to his own position. Every faith, if working for the particular common goal has equal right to exist and work and should be given equal regard. According to Siddhasena Divakara (5th Century A.D.) the divergent faiths may be charged as false only when they negate the truth-value of others and claim themselves exclusively true. But if they accept the truth-value of others also, they attain righteousness. He further says 'Every view-point in its own sphere is right but if all of them arrogate themselves to the whole truth and disregard the views of their rivals, they do not attain right-view, for all the viewpoints are right in their own respective spheres. But if they encroach upon the province of other viewpoints and try to refute them, they are wrong.? Rightness of particular faith or viewpoints depends on the acceptance of rightness of others also. One who advocates the view of synoptic character of truth never discriminates the different faith as right or wrong and thus, pays all of them equal regard. Today when fundamentalism is posing a serious threat to communal harmony and equilibrium, unity of world religions is not only essential but also the only way out to save the human race and to establish the peace on the earth.

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162 We should do believe in the unity of world religions but unity according to them does not imply omnivorous unity in which all lose their entity and identity. They believe in that type of unity where in all the alien faiths will conjoin each other to form an organic whole without losing their own independent existence and work for a common goal i.e. the welfare of mankind. The only way to remove the religious conflicts and violence from the earth is to develop a tolerant outlook and to establish harmony among various religions. Blind Faith - the root of Intolerance Among the causes that generate fanaticism and intolerance, blind faith is the principal one; it results from passionate and uncritical outlook. In point of fact, it is considered as a central element in religious intolerance. It leads one's attitude towards a strong bias for one's own and against others religions. Attachment and aversion are the two great enemies of right thinking. Truth can reveal itself to an impartial thinker. Unbiased attitude is not only essential, but it is also the imperative in the search of truth. One, who is unbiased and impartial, can perceive the truth of his opponent's ideologies and faiths and thus can possess deference to them. Intense attachment unfailingly generates blind faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerance and fanaticism come into existence. The religions, which lay more emphasis on blind faith than reason, are narrower and fundamentalist. While the religions which give due importance to reason also are more conciliatory and harmonious. It is the reason or critical outlook which acts as checkpost in religious faiths and rituals. The uncritical outlook and even a pious attachment towards the prophet, the path and the scripture is also a hindrance to the truth seeker and aspirant of perfection. Attachment results in blind faith, superstition and consequences into intolerant conduct. A person who is in the grip of attachment cannot get rid of imperfection. Gautama, a chief disciple of Lord Mahavira, failed to attain omniscience in the life time of Mahavira on account of his pious attachment towards Mahavira. Same was the case with Ananda, the chief disciple of

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Role of Religion in unity of Mankind and World Peace : 163 Lord Buddha, who could not attain arhat-hood in the life-time of his "Sasta." Once Gautama asked Mahavira: 'why am I not able to attain the perfect knowledge, while my pupils have reached the goal. "Lord answered: "Oh, Gautama, it is your pious attachment towards me which obstructs you in getting perfect knowledge and emancipation". Therefore the elimination of attachment is essential in order to develop a tolerant outlook. Reason - the check-post of Blind Faith The blind faith, causes intolerance, therefore, one should not support blind faith. The right faith should be followed by right reasoning. The faith followed by truthful reason cannot be blind one. The reason and faith are complementary to each other and actually there is no contention between the two. Faith without reason is blind and reason without faith is unsteady or vacillating. Therefore, the religious codes and rituals should be critically analyzed.!4 In the Uttaradhyayana-Sutra, Gautama, the chief disciple of Mahavira, strongly supports this view before Kesi, the pontiff of the church of Jina Parsva. He said: "the difference in the Law must be critically evaluated through the faculty of reasoning. It is the reason which can ascertain the truth of Law.!5" If one maintains that the religion has to be solely based on faith and there is no place for reason in it, he will unfailingly develop an outlook that only his prophet, religion and scriptures are true and other's prophets, religions and scriptures are false. He also use to believe that his prophet is only savior of mankind; his mode of worship is the only way of experiencing the bliss and the laws or commands of his scripture are the only right ones, and thus disturbs the peace and also causes conflicts in the name of religion. Whileone who maintains that reason also plays an important role in the religious life, will critically evaluate the pros and cons of religious prescriptions, rituals and dogmas. A biased person believes in the dictum 'Mine is true' while the unbiased person believes in the dictum "Truth is mine". A biased person tries to justify whatever he has already accepted, while unprejudiced person accepts what he feels logically

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164 : justified. Acarya Haribhadra says: "I possess no bias for Lord Mahavira and no prejudice against Kapila and other saints and thinkers. Whosoever is rational and logical ought to be accepted. When religion tends to be rational there will hardly be any room for intolerance. One, who is thoroughly rational in religious matters, certainly would not be rigid and intolerant. Non-extremism is the basis for unity and peace Dogmatism and fanaticism are the born children of extremism. An extremist holds that whatsoever he propounds is correct and what others say is false, while a relativist is of the opinion that he and his opponent both may be correct, if viewed from two different angles and thus a relativist adopts a tolerant outlook towards other faiths and ideologies. Only a relativist or non-violent search for truth finds non-extremism. Non-extremism forbids allowing the individual to be dogmatic and one-sided in approach. It pleads for a broader outlook and openmindedness, which alone can resolve the conflicts that emerge from differences in ideologies and faiths. Satkari Mookerjee rightly observes that the extremist engenders fanaticism, the worst and the vilest passion of human heart. Siddhasena Divakara remarks "All schools of thought are valid when they are understood from their own standpoint and so far as they do not discard the truth-value of others. !6" Hemacandra who was a Jaina saint, composed his works in the praise of Lord Siva. This liberalism should be maintained if we want to establish peace on earth. What is Peace? The term 'Peace' has various connotations. Intrinsically, peace means a state of tranquility of mind. It is the state in which self rests in its own nature, undisturbed by external factors. Peace means soul devoid of passions and desires. Acaranga mentions that an aspirant who has attained peace has no desire.!? Peace means cessation of all desires. Sutrakstangaequates it with the emancipation from all desires in other word; it is the state of self-contentment or total subjectivity i.e. the state of pure Seer. Acaranga maintains that one who is aware

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Role of Religion in unity of Mankind and World Peace : 165 of peace will not fall in the grip of passions." While defining peace, Saint Thomas Aquinas has also rightly maintained the same view. He says, "peace implies two things first our self should not be disturbed by external factors and secondly, our desires should find rest in one i.e. the self.' This inner peace can also be explained from negative and positive viewpoints. Negatively, it is the state of the cessation of all the passions and desires. It is the freedom from the vectors of attachment and aversion. Positively, it is the state of bliss and self-contentment. Now we turn to the external peace. Inner peace is the peace of our self while external peace is the peace of society or environmental peace. It is the state of cessation of wars and hostilities, among individuals, individuals and society, different social groups and nations on the earth. So far as this external peace or the peace of the society is concerned, it can also be defined in both ways negatively as well as positively. Defined negatively, it is the state of cessation of wars and hostilities whereas positively it is the state of harmonious living of individuals as well as societies and nations. It is the state of social cooperation and co-existence. But we must be aware of the fact that the real external peace is more than non-war. It is a vital peace. It is the state, free from mutual doubts and fears. So far as the doubts and apprehensions against each other exist, in spite of the absence of actual war, really, it is not the state of peace. Because where there is fear, the war exists. In modern world we term it as cold war. War is war, whether it is cold or actual, it disturbs the peace of society. Real external peace is only possible, when our hearts are free from doubts and fear and each and every individual has firm faith not only in the dictum 'Live and let live', but 'Live for other.' According to Umasvati, "by nature livings being are made for each other (parasparopagrahojivanam)20". So long as our heart are full of doubts and fear and we do not have full control on our selfish animal instincts as well as firm belief in mutual co-operation and coexistence, real social peace on earth will not be possible. Real peace dawns only if our hearts are full of universal love, which was preached by all the religious of the world. This universal

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166 love is based on the concept of equality of all beings and firm faith in the doctrine that by nature living beings are made for each other. This external or social peace depends on the mental peace of individuals because our external behaviour is only an expression of our inner will and attitude towards life. Thus, the various aspects of peace are not mutually exclusive but inclusive. The peace of society or environmental peace is disturbed, when the inner peace of the individual is disturbed and vice-versa. In my humble opinion hostilities and wars are the expressions and outcomes of sick mentality. It is the aggressive and selfish outlook of an individual and society that gives birth to confrontations among individual, individual and society as well as different social or religious groups and nations. At the root of all types of confrontations and wars, which disturb outer peace there lies the feeling of discontentment as well as will for power, possession and hoarding. Thus social disturbances, conflict and confrontations are only symptoms of our mental tensions or sick mentality, which can only be restored through the religious practices. It fact, the peace of society depends on mental make-up of its members, but it is also true that our attitude towards life and behavioral pattern is shaped by our religious environment and training. The behavioral pattern and mentality of the members of non-violent society will surely be different from that of a violent society. Social norms, ideals and conditions affect the mental make-up and behavioral pattern of the individual. There are also individuals of spiritual hold who shape the social norms, ideals and conditions. * Thoughitis correct that in many cases disturbed social conditions and environmental factors may be responsible for vitiating our mental peace, yet they cannot disturb the persons with strong will-power and endowed with spirituality. According to Jainism, spiritually developed soul remains unaffected at their mental level by external factors. But on the other hand soul with disturbed mental state necessarily affects our social peace. The inner peace of the soul is the cause and that of the society is the effect. Now it is the duty of the religious leaders, if they want to establish peace and harmony in the world, they should preach the spiritual and moral values, instead of only outer rituals.

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Role of Religion in unity of Mankind and World Peace : 167 References: 1. Bothara, Surendra, Ahimsa: The Science of Peace, Foreword, D.R. Mehta, P. XVII. 2. David C.V. The Voice of Huminity, Mankind depot, Ujjain, p. 1. 3. Ekka manussa, Jai, Gatha (compiled by Yuvacarya Maha prajana, Jain Vishva Bharati Institute, Ladnun, 1993, 1/26. 4. Uttaradhyayanasutra, Trans. by Sadhvi Chandana, Sanmati Jnanpitha, Agra, 3/1. 5. Kartikeyanupreksa, Edited by A.N. Upadhye, Shrimad Rajchandra Ashram, Agas, 1960, p. 478. 6. David C.V. The voice of Humanity, Mankind depot, Ujjain, p.1. 7. Tattvarthasutra, Translated by Pt. Sukhlal Sanghavi, P.V. Research Institute, Varanasi - 51/1. 8. Bhagavatisutra, 18/10. 9. Tattvarthasutra, 5/21. 10. Yogadrstisamucchaya, Haribhadra, L.D. Institute of Indology, Ahmedabad. 11. Sanmatitarka, Siddhasena Divakara, edited by Pt. Sukhalal Sanghavi Jaina Shvetambara Education Board, Bombay, 1939, 1/38. 12. Ibid, 1/28. 13. Ibid. 14. Uttaradhyayanasutra, Sanmati Jnanapitha, Agra, 1972,23/35. 15. Ibid, 23/25. 16. Prof. Satkari Mookerjee, Foundation of world peace, Ahimsa and Anekanta, Vaishali Institute Research Bulletien, No. 1, p. 229. 17. Acararga (Ayaro), Jaina Vishva Bharati, Ladnun, 1/7/149. 18. Ibid, 2/4/96. 19. Encyclopaedia of Religion and Ethics, Vol. XI p. 170. 20. Tattvarthasutra, 5.21.

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Jaina Literature Among the religions of the word, Jainism is a very minor religion because it does not cover even one percent of the total worldpopulation; but its literary contribution is not much less than other world's major religions. As per available information total volume of known Jaina works is more than twenty thousand and number of total Jaina manuscripts is more than one million. The word 'Jaina literature' does not mean only the Jain religious and philosophical literature. It also includes the secular literature written by Jaina Acaryas and scholars. Thus it covers a very vast area. It includes various branches of knowledge, such as metaphysics, ethics, epistemology, logic, cosmology, biology, physics, chemistry, mathematics, geology, geography, history, astronomy, astrology, various arts, architecture, grammar, linguistics, medical sciences and so on. In Jaina canonical literature these different subjects are intermingled, though there are some specific Jaina works which deal with only their own subjects. The primary Jaina literature was composed in Prakrit language, but later on Jaina scholars composed their works in Sanskrit, Apabhramsa, Kannada, Maru-gurjar, Hindi, Gujrati, Marathi and English also. Its composition started from 5th century B.C. and remains continued till today. We can divide total Jaina literature into these five categories: 1. Canonical literature along with its commentaries. 2. Works on Jaina metaphysics, karma philosophy, cosmology, epistemology and logic. 3. Works on Jaina ethics, Jaina code of conduct, yoga and religious rituals.

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4. 5. Jaina Literature : Works on religious preachings along with Jaina narrative literature. Jaina literature on secular subjects. I 169 So far as Jaina canonical literature is concerned it is composed in Prakrit in between 5th century B.C. to 5th century A.D. based on the preachings of the Tirthankaras. This canonical literature includes many books the details of which are found in Nandisutra (5th Century A.D.). The list of Nandisutra includes twelve Angas, six Avasyakas, thirty-one Kalika-sutras and twenty-nine Utkalika-sutras to a total of 78 works. According to Svetambara tradition out of these 78 works, one Anga-agama i.e. Drstivada, 15 Kalika-sutras and 11 Utkalikasutras are not presently available, but the remaining 51 works are available. According to Digambara tradition except a very little part of Drstivada, all the canonical literature has been lost. It is believed that on the basis of some remaining part of the Drstivada, Digambara Acaryas have composed some works, such as Kasayapahuda, Satkhandagama, Tiloyapannatti, Samayasara, Niyamasara, Pravacanasara, Mulacara Bhagavati-aradhana etc. According to Svetambara tradition at present 11 Angas, 12 Upangas, 6 Chedasutras, 4 Mulasutras, 10 Prakirnakas and 2 Culikasutras are available. This canonical literature was restored through five councils. The first council was held at Pataliputra after the 150 years of Mahavira's Parinirvana, under the leadership of Sthulibhadra. The second council had taken place at mountain Kumari in 2nd Century B.C. in Orissa, which was organized by the king Kharvela. The third and fourth councils took place at Mathura and Valabhi simultaneously in 3rd century AD. under the leadership of Arya Skandila and Nagarjuna respectively. Before the third and fourth councils, canons were retained orally, it could be possible only in the fifth council at Valabhi in Gujarat in the year c. 453 or 466, where the canons were edited and given written form under the leadership

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170 of Devardhigani. From 3rd century AD, composition of commentary literature was started. First of all, Niryuktis were written in Prakrit verses, which deal with the technical terms of the canon along with some information regarding the subject matter of that particular work. After Niryuktis, Bhasyas and Curnis were written respectively. Niryuktis discuss the subject matter of canonical works in detail with certain concrete examples. Bhasyas were composed in Prakrit verses whereas the Curnis were written in Prakrit prose mixed with Sanskrit. The Bhasyas and Curnis, were written in 5th and 7th century AD respectively. After Curnis Tikas, Vrttis and Vivaranas were written in Sanskrit language. These Sanskrit commentaries were written by the celebrated authors like Haribhadra (8th Century), Silanka (9th Century), Abhayadeva (11th Century), Malayagiri (12th Century), Santisuri and some other Svetambara Acaryas. In Digambara tradition Virasena and Jinasena (9th and 10th Century) had written the commentaries on Kasayapahuda and Satkhandagama namely Dhavala, Jayadhavala and Mahadhavala. II Among the Jaina philosophical works Tattvartha-sutra, written in Sanskrit by Umasvati (3rd 4th Century AD) with its autocommentary is one of the pioneer works. Various commentaries were written in both the sects by their acaryas. The prominent among those were Siddhasena Gani (7th Century) and Haribhadra (8th Century) from Svetambara tradition and Pujyapada (6th Century), Akalanka (8th Century) and Vidyananda (9th Century) from Digambara tradition. After the Tattvartha-sutra, Siddhasena Divakara's Sanmatitarka and Nyayavatara; Samantabhadra's Aptamimamsa, Mallavadi's Dvadasaranayacakra; Haribhadra's Anekantajaya-pataka, Saddarsanasamuccaya and Sastravartasamuccaya; Akalanka's Nyayaviniscaya, Vidyananda's Astasahasri; Prabhacandra's Prameyakamala-martanda; Vadidevasuri's Pramananayatattvaloka and Syadvadratnakara and Mallisena's Syadvadamanjari are considered as important works on Jaina philosophy.

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Jaina Literature : 171 So far as the literature on Karma-philosophy is concerned, after Kasayapahuda and Satkhandagama, Kammapayadi, six old Karmagranthas, four Pancasamgrahas, Gommatasara and five latter Karmagranthas of Devendrasuri are considered as the important works of this category. Late Acarya Devendramuni had also composed nine volumes on karma theory in Hindi and Virasekhara Vijaya and Jagatacandra Vijaya in four volumes in Prakrit and Sanskrit. HI The literature related to Jaina religious practices, ethics, yoga and code of conduct is very vast. Most of the Jaina literature is related with this category. It can be further divided into five sub-categories: (i) Hymns composed in the praise of Tirthankaras covers the greatest part of Jaina literature. Siddhasena's Dvatrimsakadvatrimsikas, Kalyanamandira-stotra, Samantabhadra's Svayambhustotra, Kundakunda's Dasabhakti, Manatunga's Bhaktamara-stotra, etc. are the prominent literature of this category. (ii) The works related to the modes of worship, religious rituals and ceremonies are also, much more in number than other categories. Umasvati's Pujaprakarana was the first work of this sub-category, which is not available at present. In fact, the works of this category are mingled with the works related to Jaina ethics and code of conduct. Haribhadra's works such as Astaka, Sodasaka, Vinsika, Pancavastu, Caityavandanabhasya belong to this category. Jaina literature related to rituals is near about one thousand and five hundred in number. It is very difficult to mention even their names in this short article. (iii) Third sub-category of religious literature includes the works such as Kundkunda's Niyamasara and Astapahuda, Pujyapada's Istopadesa and Haribhadra's Upadesapada, Dharmabindu, Upadesaprakarana Sambodha-prakarana etc. (iv) The fourth sub-category is related to Jaina Sadhana and Yoga. Umasvati's Prasamarati-prakarana, Jinabhadra's Dhyanasataka.

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172 Haribhadra's Yogavinsika, Yogasataka, Yogabindu and Yogadsstisamuccaya, Puyapada's Samadhi-tantra, Sivarya's Bhagavati-aradhana and various other works related to Aradhana and Samadhimarana comes under this category. (v) The fifth sub-category comprises the work related to the ethics and code of conduct for the monks, nuns and householders. Though various canonical works, Tattvartha-sutra and its various commentaries also deal with this subject matter, but some independent works are also composed in this field. In Svetambara tradition Haribhadra's Savayapannatti, Hemacandra's Yogasastra, various Samacaris and Yatidinakrtya were written under this subcategory, whereas in Digambara tradition Asadhara's Anagaradharmamrta and Sagaradharmamsta along with various Sravakacaras have been written. IV Jaina narrative literature of this period is generally divided into five sub-categories, viz. (i) biographies of the 63 illustrious personalities (Salakapurusas) described together in one book, (ii) life-stories of these religious great personalities described independently in a work, (iii) religious tales in romantic form, (iv) semi-historical Prabandhas and (v) compilation of stories in the form of Kathakosas. Some prominent works of the narrative literature such as Caupannamahapurisacariyam of Silanka, Trisastisalakapurusacaritra of Hemacandra, some semi-historical Prabandhas, Prabhavakacarita, Prabandhacintamani, akhyanakamanikosa, Prabandhakosa, etc. of this category were composed between c. 12th-14h A.D. In the beginning of 3rd century A.D., several independent works were composed on various secular subjects such as - Astronomy, Astrology, Geography, Mathematics, Biology, Art and Architecture,

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Jaina Literature : 173 Linguistics and Medical sciences, i.e., Ayurveda, etc. It would be in the fitness of the things to record some of the details about such works, viz. Lokavibhaga of Sarvanandi (c. 6th A.D.) and Tiloyapannatti of Yati-vssabha composed in Prakrit are two important works on Astronomy and Geography respectively. Some more works like Umasvati's Jambudvipasamasa and Ksetravicara (c. 3rd A.D.) and Brhatksetrasamasa of Jinabhadragani Ksamasramana (c. 7 A.D.) also deal with Geography and some aspects of Jaina cosmology. Among these works, Ksetravicara is not available today. Jivasamasa and Jivavicara as well as Tandulavaicarika are the works dealing with Jaina Biology, Pujyapada Devanandi (c. 6th A.D.) had composed a treatise named Vaidyakasastra dealing with Ayurvedic medicines, but this work is also not available today. Jyotisakarandaka is a prakirnaka, which also deals with Jaina Astrology. In the field of Grammar, Jainendra-vyakaranaor Endravyakarana of Indranandi (c. 6th A.D.), Saktayana-vyakarana of Saktayana (c. 9th A.D.) and Svayambhuvyakarana of Tribhuvana Svayambhu (c.8th AD) are regarded important works on grammar. Thakkarapheru's works -- Ratnaparikna and Dhatupariksa as well as Vastusara also belong to this category. It shows that Jaina scholars have written in all fields and contributed a lot to the Jaina literature.

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How appropriate is the proposition of Neo-Digambara School? An article entitled 'Neo-Digambara School', by Dr. Hampa Nagarajaiah has been published in the January 2006 issue of 'Jaina Journal'. Generally, we all are acquainted with the Digambara and Svetambara sects of the Jainas. There is a less known sect named Yapaniya on which some books and articles had already thrown a fresh light. Dr. A. N. Upadhye and Pt. Nathuram Premi had contributed some articles on this very topic. Books like - 'Yapaniya Aura Unaka Sahitya' by Dr. Kusum Patoria and Jaina Dharma Ka Yapaniya Sampradaya' by the author itself have made the scholars and the elite sections of the Jains well acquainted with the origin and the development of Yapaniya Sect. These works strongly advocated that most of the sacred works of the Digambara sect belong to Yapaniya tradition. In reaction of this thesis a campaign seems to have started to prove these works belonging to Digambara tradition. Dr. Nagarajaiah's article under review is also a link in the same chain. In this article, Dr. Hampa Nagarajaiah has proposed an imaginary Neo-Digambara sect, and has tried to show that the works that are believed to be of the Yapaniya tradition are actually of the Neo-Digambara sect. Here, I would like to discuss whether this deliberation of the learned author is just imaginary or based on any historical facts. As far as the Svetambara, Digambara and Yapaniya sects are concerned; there are ample literary and epigraphical proofs available from the Ancient and the middle Ages. Most of the literary and epigraphical evidences regarding Yapaniya sect dates back to the 5th to the 14th century AD. My first question is, "Is there a single literary

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How appropriate is the proposition of Neo-Digambaras.. : 175 or epigraphical evidence available to support the existence of NeoDigambaras? If not, then what is the basis of the deliberation of Dr. Nagarajaiah. As far as I know, we have the ancient inscriptional proof regarding Kurcaka and the Mulasamgha along with the Svetambara, Nirgrantha (Digambara) and the Yapaniya sects. Mulasamgha is the forerunner of the Yapaniya Samgha, which I have categorically proved in my book - Jaina Dharma Ka Yapaniya Sampradaya'. Although the Digambara scholars relate it to the Nirgrantha Samgha but how far this belief is tenable, to go into can be a controversial issue. I have presented ample arguments to my stand in my book, 'Jaina Dharma Ka Yapaniya Sampradaya'. The interested readers may see that book. So far as the Kurcaka Samgha is concerned, I have found a mention of Kurcaka Gaccha in the Svetambara tradition also. However, firstly, this mention is later, and secondly, it is related to a place Kuchera in Rajasthan, while the inscription regarding the Kurcaka Samgha is found from the South dated 5h century A.D. Was there any relation between Kurcaka Gaccha and the Kurcaka Samgha, is a matter of further investigation. In his book Dr. Hampa Nagarajaiah has mentioned four sects - Yapaniya, Svetambara, Digambara, and Neo-Digambara, and has considered the Neo-Digambara sect as different from the Digambara sect. He has simply categorized the following literary works: 1. 'Paumacariyam', a work on the story of Rama by Shri Vimalasuri is of the Yapaniya tradition. 2. Rama-stories by Silanka and Hemacandra Suri are from the Svetambara tradition. 3. 'Adipurana'by Jinasena, and descriptions about Rama by Gunabhadra (c. 898 AD) and Puspadanta (c. 965 AD) are of the Digambara sect and that 4. 'Padmapurana by Ravisena, 'Harivamsa by Punnata Jinasena and Behatkathakosa'by Harisena are from the Neo Digambara sect.

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176 : To this, my first objection is, "Have Ravisena, Punnata Jinasena and Harisena ever claimed themselves or their master-disciple tradition to be belonging to the Digambara or the Neo-Digambara tradition?" 'Is there any other inscriptional or literary evidence about the Neo-Digambara sect, as found in the case of Yapaniya, Svetambara and Digambara (Nirgrantha) sects? Neo-Digambara sect was neither existent ever before nor at present, therefore, how it can be accepted as a sect? I have clearly proved in my book, Jaina Dharma Ka Yapaniya Sampradaya' that as far as Umasvati, Vimalasuri and Siddhasena Divakara are concerned, they are from a period prior to the clear division of the Jaina tradition into Yapaniya Svetambara, and Digambara (Nirgrantha) sects. The facts mentioned in their works tally with the conditions of the Jaina Samgha in the first-second century AD, when many differences of opinion regarding conduct had crept into but the sectarian division had not taken place. We do get the inscriptional and archaeological proofs about the pre-sectarian-division period in the Mathura inscriptions and its iconography. But these are indicative only of the situation obtaining prior to coming into being of the Svetambaras and the Yapaniyas. They cannot be called Svetambaras, Digambaras or the Yapaniyas. Svetambara, Digambara and Yapaniya grew into sects some two to three centuries later. The clear and early mention of the Svetambara, Digambara and Yapaniya orders are not found before 5th century AD. Dr. Hampa Nagarajaiah's contention that Silanka and Hemacandra represent the white-clad sect while Gunabhadra and Puspadanta represent the skyclad or Nirgrantha sect is not a matter of any controversy. However, his contention that Ravisena, Punnata Jinasena and Harisena were not Yapaniya but Neo-Digambaras cannot be accepted in absence of any solid proof. A careful study of the works of Ravisena, Punnata Jinasena and Harisena shows that many of their beliefs were quite close to that of Yapaniya Samgha. In my opinion, the three works

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How appropriate is the proposition of Neo-Digambaras.. : ' 177 referred to by the learned scholar- 'Padmacarita' of Ravisena, 'Harivamsapurana of Punnata Jinasena, and 'Vshatkathakosa' of Harisena actually appear to be ascribed to Yapaniya tradition. Because many of their beliefs are different from both, the Digambaras and the Svetambaras and such a sect cannot be other than the Yapaniya. To call them by the name of Neo-Digambaras is totally imaginary, because the sect that partly resembled and was partly different from the Svetambara and Digambara traditions was none other than Yapaniya sect, which has already been proved on the basis of ample literary and inscriptional evidence. Revered Dr. Hampa Nagarajaiah ascribes Padmapurana of Ravisena and the portion relating to the story of Rama in the Harivarsapurana of Jinasena to the Neo-Digambara tradition for the reason that they are different from those in the Digambara tradition and follow the story of Paumacariyamof Vimalasuri. However, if he believes that in Padmacarita, Ravisena has followed the story of Vimalasuri of the Yapaniya tradition, he should ascribe Ravisena to the Yapaniya and to the Neo-Digambara tradition. Here, to substantiate his view, he puts forth the story of Kaikeyi. He writes, "Kaikeyi, the queen of Dasaratha, has been shown liberated, and because the Yapaniyas believe in the liberation of women, Vimalasuri must be an Yapaniya. However, as Ravisena has not mentioned about the liberation of Kaikeyi in his Padmacarita, he should belong to NeoDigambara and not to the Yapaniya sect." He was not accepted as a Neo-Digambara just because he did not mention the liberation of Kaikeyi. In Padmacarita itself, there are number of facts that prove Ravisena to be an Yapaniya. When we compare the Paumacariyam and Padmacarita, it becomes clearer that the Padmacarita of Ravisena is generally a Sanskrit version of the Prakrit Paumacariyam of Vimalasuri. If Prof. Nagarajaiah believes Vimalasuri to be Yapaniya, then he should also accept every one who follows his (Vimalasuri's) story of Rama, as Yapaniya. Not only this, in many instances,

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178 Ravisena has, like Yapaniyas, taken the nuns as equivalent to the monks and not unfit for taking the five great monastic vows. Again, wherever he has mentioned the monastic ordination of any man or woman, he has clearly mentioned his or her attainment of heaven or liberation. In available edition of Padmacarita, he has mentioned the monastic ordination of Kaikeyi along with 300 other women and concluded the sarga (section) by saying. "samyaktvam dharayanti sunirmalam." Here, the verb 'dharayanti' has been used in the plural form, which indicates that he has referred to all 300 women and not only Kaikeyi. The 86ih parva of this work neither mentions Kaikeyi's going to heaven nor does it say anything about her attaining liberation. He also does not mention as to what happened to her after death, while in Bharata's case he mentions his nirvana along with his monastic ordination. Similarly, the accounts of Sita's monastic ordination include her description of going to heaven. Under such circumstances, why has Ravisena not mentioned anything about Kaikeyi's destiny after her death? What implies the silence of Ravisena here? If, according to Dr. Nagarajaiah Ravisena was a Neo-Digambara and did not believe in attainment of liberation of women, he could have at least mentioned her going to the heaven. Here, it appears that in order to support the Digambara view of non-liberation of women, the successive copyists or editors had removed the portions related to her liberation and added; "samyaktvar dharayanti sunirmalam" or they had completely removed a verse mentioning the liberation of Kaikeyi. The scholars with sectarian zeal are responsible for such type of act. It is a wellknown fact that the term 'sanjada'was removed from the 93rd aphorism of the first part of Satkhandagama, because it was in very much tune with the woman-liberation. This question had caused quite an argument even amongst a number of Digambara scholars. The very term is still absent in the first published edition of the Dhavala, commentary on Satkhandagama and the copper plates thereof. This

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How appropriate is the proposition of Neo-Digambaras.. : 179 was subsequently restored in the second edition. Similarly, in the Jnanapitha edition of the Sarvarthasiddhi, a number of phrases from the earlier editions were changed. In my view, a similar incident has happened in this case also, and the portion related to the liberation of Kaikeyi has been removed. Even then, in this very section of this work, there are a number of facts indicating it to be a work of the Yapaniya tradition. For example, the nuns have never been accepted as equal to the monks in the Digambara tradition, whereas at the end of the 86h parva concerning Kaikeyi, three concluding verses clearly mention that Kaikeyi had torn the web of lay existence and gained the best status of a Aryika. Further it has been said therein that having shed all encumbrance and having gained the wealth of liberation she was glittering like unblemished Moon. Here, we find two indications - first of her liberation and second of her freedom from all forms of encumbrance (parigraha) and both these facts will not be acceptable even to so called Neo-Digambara sect. Further, it has been mentioned that where there was the monastic group of the monks, nearby there was a group of the haloed nuns. Thus, that congregation was resplendent with many a lotus in the form of monks and nuns. Also, there were a number of householders with purity of mind well endowed with austerities and righteousness. Further stanzas of the same work conclude that when the sun of knowledge rises every one is liberated. Thus, even today this parva contains indirect references of woman-liberation and liberation of lay followers as well. Therefore, there remains no doubt about Ravisena's Padmacarita to be a work of the Yapaniya tradition. Dr. Hampa Nagarajaiah has also mentioned an unavailable story of Rama by Srivijaya (c. 865 AD) and Ponna (c. 9 65 AD). However, in absence of the story, it is difficult to say whether they were Yapaniyas or Neo-Digambaras. Acarya Udyotanasuri of the Svetambara tradition has mentioned Vimalasuri and Yapaniya Ravisena in his lineage. It also shows that Ravisena was an Yapaniya,

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180 . because the Svetambaras had always enjoyed good and affectionate relations with the Yapaniyas. Moreover, Dr. Nagarajaiah has tried to show that the author of Harivansapurana, Punnata Jinasena was also from the NeoDigambara tradition. Though he has agrees that the stories of Harivansapurana are different in many ways from Digambara accounts of the stories, even then he is not ready to accept him (Punnata Jinasena) belonging to the Yapaniya tradition and ascribes him to the Neo-Digambara tradition. In support of his view he says that Harivansapurana has neither mention of woman-liberation (stri-mukti) nor intake of foods by Kevalins (kevali-bhukti). Therefore, his views are different from those held by the Svetambara and the Yapaniya traditions, and seem to be of Neo-Digambara. The 65th sarga of Harivansapurana, referred by Dr. Nagarajaiah mentions liberation of the followers of other faiths. This concept of liberation was accepted by the Svetambaras and the Yapaniyas and not by Digambaras. Thus clear mention of liberation of Narada, ordained as a Tapasa by Harivansapurana proves itself as a work of Yapaniya tradition. If Dr. Nagarajaiah accepts the fact that the liberation of the Tapasas was acceptable to the Neo-Digambaras, he will have to invariably accept the liberation of the clothed ascetics as well as the householders and the women also. In that case there would be no difference between the Yapaniyas and the Neo-Digambaras. Actually, those whom he wishes to call by the name of Neo-Digambaras are Yapaniyas only. Yapaniyas do not belong to the Svetambara tradition but to Digambaras, because they support the unclothed monasticism. Yapaniya branch of the Digambaras, being not different from the Digambaras, the origin, development and merger of this sect is related to the Digambara tradition only. Today, their literature, temples, and icons, etc. have been inherited the Digambara sect and it is surprising that why are they so reluctant to the Yapaniyas and unnecessarily coining terms like Neo-Digambaras for them. Is it correct to call the

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How appropriate is the proposition of Neo-Digambaras.. : 181 Yapaniya Acaryas and their literature as Neo-Digambara for the sake of self-satisfaction only? Where there are ample literary and inscriptional evidences to support the Yapaniya tradition, nothing is available to support the existence of the Neo-Digambara tradition. If Dr. Nagarajaiah claims all those Acaryas and their works that Prof. Upadhye, Pt. Nathuramji Premi, Dr. Kusum Patoria and myself have already proved to be Yapaniya, as Neo-Digambara, then, which literature remains to be called as Yapaniya? If Neo-Digambaras and the Yapaniyas are the same, the term Neo-Digambara becomes meaningless. In my opinion, Neo-Digambaras are nothing more than a flight of imagination of the learned author. Dr. Nagarajaiah calls Harisena, the author of Bihatkathakosa as Neo-Digambara. But when Harisena mentions the liberation of a householder of minor vows, how can he be different from the Yapaniyas? Harisena mentions the names of Indra and Divakara Yati belonging to his lineage. Indra has been mentioned as a Svetambara acarya in the commentary of Gommatasara but Pt. Nathuramji Premi has accepted that Indra and Divakara Yati were from the Yapaniya tradition. The title yati has been especially used in the Yapaniya tradition and the acaryas have been said to be the leaders of the yatis (Yatigrama agrani). This title was also bestowed upon saktayana himself. Respected Prof. Nagarajaiah has also mentioned the Mulasamgha and the Punnata-Samgha as the Digambara Samghas, but in my book, Jaina Dharma Ka Yapaniya Sampradaya', I have, on the basis of many solid proofs, conclusively proved that these Sarghas belonged to the Yapaniya tradition. In the Halsi (North Karnataka) inscriptions of the 5th century AD, the Digambara Samghas are mentioned as Nirgrantha-Samghas. Therefore, Punnata Jinasena is not Neo-Digambara but Yapaniya only. Again, Punnata-samgha is the later version of the Yapaniya 'Punnatavsksa-mulagana' The ganas of the Yapaniyas mentioned in the inscriptions have been referred to as Mulagana only. Mulasamgha

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182 and Mulagana are synonymous; therefore, Mulasamgha is actually the earlier name of the Yapaniya-Samgha. In due course, when the Yapaniya-Samgha was merged into the Nirgrantha Digambara tradition, the Digambara and Mulasamgha became synonymous. Bhagavati Aradhana by Sivarya is also a work of the Yapaniya tradition, as its comrnentator Aparajitasuri was undoubtedly an Yapaniya. Even the Digambara origin of Vaddha-aradhana and another aradhana also does not prove that the original work was of Digambara origin. Many Svetambara masters such as Haribhadra, Yasovijaya, etc. cannot be Digambara or Bauddha just because they have written commentaries on many Digambara and Buddhist works. The place of honour that Siddhasena Divakara has gained in the Digambara tradition is only because of the qualitative merit of his work. In my book, Taina Dharma Ka Yapaniya Sampradaya', I have clearly proved that Siddhasena Divakara, the author of Sanmatitarka' was the predecessor of the Svetambara and Yapaniya traditions. It is surprising that a serious scholar of History like Dr. Nagarajaiah has written that Abhayadeva, the commentator of Sanmatitarka was a Digambara. In the commentary itself Abhayadeva has mentioned himself as a disciple of Pradyumnasuri of Candragaccha. Not only this, in the last colophon of the Parsvanatha-carita, he has been mentioned as Svetambara gramaniya. Dr. Nagarajaiah contention that Siddhasena and Jatasimhanandi were Neo-Digambaras is not logical. Siddhasena was a acarya prior to the sectarian division and Jatasimhanandi was clearly an Yapaniya. The belief that all the acaryas having 'sena' in his names are from the Sena sect is also not true. In all the three traditions - Digambara, Svetambara and Yapaniya - there have been a number of acaryas whose names ended with the suffix 'sena'. Therefore, it is not proper to call all acaryas with the ending suffix 'sena' as Neo-Digambaras. A sect by the name of Neo-Digambara never existed. If there ever has been any sect working as a bridge between Digambara and

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How appropriate is the proposition of Neo-Digambaras.. : 183 Svetambara, it is Yapaniya sect. Yapaniyas are Digambara only as they support unclothed clergy. I am pained to see as to why the Digambara scholars frown at them by considering them as different. If they have no objection to Dravida and Mathurasamgha and their literature, which are mentioned as Quasi-Jaina Samghas (Jainabhasa), if they have no objection to accept the literature of the Bhatyarakas as their own, then what stops them to accept Yapaniyas as Digambara? Why do they feel the need for coining phrases like Neo-Digambara for them? Actually, Yapaniya is that original tradition from which the traditions of the Digambaras and the Svetambaras have developed, and which bridges the gap between the two. The concept of NeoDigambaras will only go to deepen the dividing line between the two whereas the Yapaniya tradition will bring us nearer to each other, which is the need of the day.

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Jaina Canonical Literature Each and every religion has its own canons or sacred books. The sacred books of Jainas are known as agama. Jaina agamas are composed in Prakrit language, which has various forms or shades such as Magadhi, Ardhamagadhi, Pali, Paisaci, Sauraseni, Maharastri, etc. Jaina canonical literature is found in Ardhamagadhi and Sauraseni Prakrit. The Svetambara canons are found in Ardhamagadhi with some impact of Maharastri, while the Digambara cannons are found in Sauraseni Prakrit with some impact of Maharastri Prakrit, which is also known as Jaina-Sauraseni. Most of the Jaina canonical literature was composed in between 5th century B.C. to 3rd century A.D. Though there are some works such as Nandisutra, present edition of the Prasnavyakarana sutra and Antakrtddasanga of Svetarbara tradition and Sackhandagama of Digambara tradition along with some other works of Digambara Acaryas, which were composed after the 3rd century A.D. No doubt some interpolations and changes took place at the time of the Mathuri and Valabhi councils, when the Agamas, after final editing, were given the shape of book. These interpolations and changes are clearly traceable. According to Svetambara tradition, five councils (vacanas) were held at different places for the compilation and editing of the canonical works, particularly for the Ardhamagadhi canons of Svetambara tradition. Though the Digambara tradition does not accept the validity of these councils as well as works compiled in these councils. The first council was held at Pataliputra in 3rd century B.C. The second council was held in 1st century B.C under the

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Jaina Canonical Literature : 185 guidance of King Kharvela at Kumari hills in Orissa. The third and the fourth councils were held by Arya Skandila at Mathura and by Nagarjuna at Valabhi near about 3rd century A.D. It is worth to note that Yapaniya sect of Digambara tradition had accepted the canonical works of Mathuri Vacana. Angapravista 1. Acaranga 2. Sutrakrtanga 3. Sthananga 4. Samavayanga 5. Vyakhyaprajnapti 3. Vandana 6. Jnatadharmakatha 4. Pratikramana Agama Kalika 7. Upasakadasanga 5. Kayotsarga 6. Pratyakhyana 8. Antakrddasanga 9. Anuttaraupapatikadasanga 10. Prasnavyakarana 11. Vipakasutra 12. Drstivada Avasyaka 1. Samayika 2. Caturvimsatistava 1. Uttaradhyayana 2. 3. Kalpa 4. Vyavahara 5. Nisitha 6. Mahanisitha 7. Rsibhasita 8. Jambudvipaprajnapti 9. Dvipasagaraprajnapti 10. Candraprajnapti Dasasrutaskandha Angabahya Other than Avasyaka Utkalika 1. Dasavaikalika 2. Kalpikakalpika 3. Cullakalpasruta 4. Mahakalpasruta 5. Aupapatika 6. Rajaprasniya 7. Jivabhigama 8. Prajnapana 9. Mahaprajnapana 10. Pramadapramada

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186 11. Ksullikavimanapravibhakti 11. Nandisutra 12. Mohallika Vimanapravibhakti 12. Anuyogadyara 13. Angaculika 13. Devendrastava 14. Vaggaculika 14. Tandulavaicarika 15. Vivahaculika 15. Candravedhyaka 16. Aruopapata 16. Suryaprajnapti 17. Varunopapata 17. Paurusimandala 18. Garudopapata 18. Mandalapravesa 19. Dharanopapata 19. Vidyacarana Viniscaya 20. Vaisramanopapata 20. Ganividya 21. Velandharopapata 21. Dhyanavibhakti 22. Devendropapata 22. Maranavibhakti 23. Utthanasruta 23. Atmavisodhi 24. Samutthanasruta 24. Vitaragasruta 25. Nagaparijnapanika 25. Samlekhanasruta 26. Narakavalika 26. Viharakalpa 27. Kalpika 27. Caranavidhi 28. Kalpavatamsika 28. Aturpratyakhyana 29. Puspika 29. Mahapratyakhyana 30. Puspaculika 31. Vrsnidasa While listing the Jaina Canonical literature the Digambara Acaryas have also followed the same pattern of Tattavartha-bhasya of Umasvati in their Tikas of Tattvartha-sutra as well as in the Dhavala Tikaof Satkhandagama. Digambara list of Tattvartha-bhasya, is almost the same with minor difference in two names only. They do not mention the Dasa and the Rsibhasita; instead of that they mention Kalpyakalpya, Mahakalpa, Pundarika and Mahapundarika. It stands thus 13-2 = 11+4 = 15, but they count Kalpa and Vyavahara as one and consider fourteen Angabahya Agamas in total. Regarding the names of twelve Anga-agamas, there is no difference between the

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Jaina Canonical Literature : 187 Svetambara and Digambara traditions. But Digambara tradition holds that out of twelve Angas, only some portions of Drstivada are available, rest eleven Angas are extinct. On the basis of remaining portions of Drstivada the works of Digambara tradition like Satkhandagama, Kasayapahuda and some other are composed. Digambaras accept that there were fourteen Angabahya Agamas, but they are also not available in their original form. Among the Angabahya Agamas accepted to Digambara tradition, names of Samayika, Stavana, Vandana, Pratikramana, Kayotsarga, Pratyakhyana, Kalpa, Vyavahara, Uttaradhyayana, Dasavaikalika and Kalpyakalpya (Kalpikakalpika) are also found in the list of the Nandisutra of Svetambara tradition. Rsibhasita, an old Angabahya-agama, is found only in Tattavarthabhasya and Nandisutra. It has no mention in the list of Digambara tradition. Similarly the names of Pundarika and Maha-pundarika found in the list of Digambara tradition are absent in the list of Svetambara tradition. Unfortunately, all the works mentioned in Nandisutra are not available today. Some of them are lost. Out of the twelve Angaagamas, the 7th chapter of Acaranga (Mahaparijna) and the major portion of Drstivada are said to be extinct. So far as the subjectmatter of 7th chapter of Acaranga is concerned, in my opinion, it was mainly related to the Jinakalpa or strict code of conduct of naked monks. When the followers of this strict code of conduct disappeared gradually, no serious efforts were made to restore it and finally it was lost. Likewise, the twelfth Anga Drstivada, which is said to be containing five parts (i) Parikarma, (ii) Sutra, (iii) Purvagata, (iv) Anuyoga and (v) Culika, seems to have dealt mainly with the philosophical doctrines of other schools of thought including the Parsva tradition. Purvagata, the third part of Drstivada exclusively dealt with the doctrines of Parsva tradition, which later on was accepted as the doctrines of Mahavira. All these works were preserved only through the oral tradition, because Jaina monks and nuns were strictly prohibited to write on palm-leaves due to the strict observance

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188. of non-violence. They were of the opinion that in the process of writing, studying and preserving the palm-leaf works, the injury to the Jivas was inevitable. That is why; they made no efforts to restore them in written form. This was the reason behind the extinction of Drstivada as well as some other Agamas. In my opinion, Drstivada became extinct because its contents were not fully in accordance with Mahavira's tradition and were mostly related with philosophical discussions of other traditions and schools, hence unable to arouse interest in Jaina monks. Secondly, the concepts accepted by Mahavira's tradition, were included in other Agamic texts also, hence Jaina monks did not make any effort to preserve the Purva literature. Thirdly, due to the oral tradition other Anga Agamas could not remain intact. We find that earlier subject matter of Prasnavyakarana has been completely changed. Similarly, partial changes as well as some additions are also noted in the subject-matter of Unatadharmakatha, Antakyddasanga, Anuttaraupapatika and Vipakasutra. Among the secondary canons (Anga-bahya agamas) following works, known as Kalika and Utkalika, respectively were also lost in due course of time. The details of such canons are as under: Kalika-sutra not available presently 1. Ksullikavimanapravibhakti 2. Mahallikavimanapravibhakti 3. Angaculika 4. Vaggaculika 5. Vivahaculika 6. Arunopapata 7. Varunopapata 8. Garunotapada 9. Dharanopapata 10. Vaisramanopapata 11. Velandaropapata 12. Devendropapata

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Jaina Canonical Literature : 189 13. Utthanasruta 14. Samutthanasruta 15. Nagaprajnaptipanika Utkalika-sutra not available presently 1. Kalpikakalpika 2. Culakalpika 3. Mahaprajnapana 4. Pramadapramada 5. Paurusimandala 6. Mandala Pravesa 7. Vidyacarana Vinascaya 8. Dhyanavibhakti 9. Vitaraga Sruta 10. Viharakalpa 11. Caranavidhi About the subject matter of these Kalika and Utkalikasutras, not existent today, it is very difficult to comment upon. Their subject matter can be inferred on the basis of their titles only. One Angasutra, i.e., Drstivada, 15 Kalikasutra and 11 Utkalikasutras, thus, the number of extinct texts is 27 in total. Except these 27, all 51 texts are available. At present six Avasyakas being counted as one, the number finally becomes 46. It is not possible here to deliberate on the corresponding authorship, date and subject matter of each and every text of this list in this short article, so I shall discuss only few important works in their chronological order. Primary Canons (Angas) Acaranga is considered as the oldest of all the works of the early period. According to the scholars, the first part of Acaranga belongs to the c. 5th-4th B.C. This part contains the original preachings of Lord Mahavira. It deals with the spiritual preachings

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190 along with the basic principles of non-violence and ethical code of conduct, prescribed for Jaina monks and nuns. Its last chapter depicts a real picture of the ascetic life of Lord Mahavira. The 7th chapter of the first part is supposed to be lost after the composition of its Niryukti, i.e., c. 2nd 3rd A.D. The second part of Acararga is known as Ayaracula - an appendix. It mainly deals with the detailed rules and regulations or the code of conduct of Jaina monks and nuns along with some of the events of the life of Mahavira. Modern scholars opine that the second part of Acaranga was composed during the c. 2nd-1" B.C. Another important canonical work of this era is Sutrakstanga dating 4ih-zd century B.C. This work is also full of spiritual and moral preachings but its peculiarity lies in the presentation of different philosophical views prevalent in that particular era. Like Acaranga, it also comprises two parts (Srutaskandhas). Scholars are of the opinion that the second part of Sutrakrtanga is somewhat posterior to the first. The third important work in chronological order of the Jaina canonical literature is Isibhasiyaim (Rsibhasitai). All the scholars of Prakrit and Jainology: Western and Indian, consider it of c. 4'h- 3rd B.C. It marks the catholicity of early Jaina thinkers. It contains the ethical preachings as well as philosophical views of forty-five thinkers (Rsis). Out of these Narada, Asitadevala, Angirasa, Parasara, Narayana, Yajnyavalkya, Uddalaka, Vidura etc. definitely belong to Upanisadic tradition. Similarly Sariputta, Vajjiputta, Mahakasyapa etc. belong to Buddhist tradition while Parsva and Vardhamana belong to the Jaina tradition. A few others are of other independent Sramanic tradition, not extant today. This work shows that in early period the Upanisadic and other Sramanic traditions were tolerant as well as respectful to each other. Uttaradhyayana and Dasavaikalika are other important works of this early phase. Uttaradhyayana contains thirty-six chapters, mainly dealing with the religious preachings as well as some metaphysical doctrines of Jainism. Some chapters of this text are

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Jaina Canonical Literature : 191 regarded as the later additions by the scholars but in no way they are later than the c. 2nd or 1" B.C. The next work Dasavaikalika, composed by Arya Sayyambhava (c. 514-4th B.C.) mainly deals with the ethical code of conduct of Jaina monks and nun along with the spiritual discourses and preachings. However, we cannot deny the possibility of interpolations to the some extent in its final editing. The other works dealing with the ethical code of conduct are Nisitha, Dasasrutaskandha (Ayaradasa), Vyvahara and Kalpa, all composed by Arya Bhadrabahu in c. 3rd B.C. These works, apart from code of conduct deal with transgressions and atonements also. Against the general belief, that all the Angas are composed by the Ganadharas, direct disciples of Lord Mahavira, some scholars maintain that except Acaranga and Sutrakrtanga, all the Angas are composed later on. In my opinion, it is very difficult to assign any particular date or authorship to these extant works because of containing different levels of the development of Jaina thought, occurred through different ages. After Acararga and Sutrakrtanga, next two Angas in successive order are Sthanarga and Samavayarga. They may be considered as Encyclopaedia of early Jaina thoughts and beliefs, mainly based on the numbers more or less similar to Anguttaranikaya of Buddhist tradition. Both these works provide more information about the Jaina order and development of Jaina thoughts of the later period, i.e., C. 3rd_4th A.D. The next in the list is Bhagavati (Vyakhyaprajnapti) which mainly deals with different aspects of Jaina philosophy. According to a group of scholars, this voluminous work was composed at different phases and not at one time. Evidently, it has references to the tater works like Prajnapana, Anuyogadvara, etc. belonging to c. 1sl_4th A.D. and side by side, depicts various earlier original concepts, witnessing change in the process of development of Jaina thoughts. The next work of early period is Jnatadharmakatha. Second part of this work is considerably later than the first. The first contains

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192 mainly stories preached by Lord Mahavira to his disciples. Its 19 chapters, referred to in Avasyaka-sutra, are undoubtedly composed in the early period. The next among Anga canons is Upasakadasamga, considered as the first work related to the code of conduct of lay devotees (Sravakas). It comprises life-sketches of ten prominent lay followers of Lord Mahavira. Not having any trace of any later work, it belongs to the early period. Antakrddasanga deals with the lifestories and ascetic life of the persons attaining their salvation in the last span of their life. According to Sthananga, it has only ten chapters dealing with life-stories of 10 persons. But present volume contains life-stories of 93 persons. It clearly shows that not at the time of Valabhi Vacana alone but even after that some additional matters were incorporated in Sthananga. Same is the case with Anuttaraupapatikadasanga. Its early edition contained life-stories of only ten persons who attained Sarvarthasiddhi Vimana and were supposed to attain liberation in their next births. Of Jaina canon Prasnavyakaranadasa, unfortunately, the earlier contents are totally extinct. It seems that the present subject matter of this work was incorporated in around c. 7th A.D. Its extant edition deals with five Samvaras, viz. truthfulness, non-violence, non-stealing, chastity and non-possession. Last available work of Anga canon is Vipakadasa, dealing with fruits of merit and demerits. Secondary Canons (Upanga) The first work of the secondary cannons is Aupapatika. The next work of this category is Rajaprasniya, which so far its subject matter is concerned, is more similar to the Buddhist Pali canon - Paseniyasutta. Dealing with the episode of Suryabhadeva, it also depicts a beautiful picture of ancient art and architecture. On the basis of this depiction, scholars date this work not earlier than c. 12nd A.D. The third and the fourth, Jivabhigama and Prajnapana, respectively, deal with the Jaina metaphysics in general and the concepts of jiva and ajiva in particular. The authorship of Prajnapana is attributed to Arya Syama (c. 1st A.D.). Out of these twelve

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Jaina Canonical Literature :. 193 secondary canonical works only Prajnapana's authorship is known. About the authorship of other works, we are still in dark. The fifth one is Jambudvipaprajnapti, mainly dealing with Jaina Geography in addition to the life history of Rsabhadeva. The subject matter of next two works, Suryaprajnapti and Candraprajnapti are related with Jaina cosmology in general and Jaina astronomy in particular. Scholars date these works c. 2nd-1 B.C. Other five works of this bunch are very short and rather of less important. Besides Anga & Upanga canonical literature, Candravedhyaka, Tandulavaicarika, Aturapratyakhyana, Mahapratyakhyana, Maranavibhakti mainly concerned with the Jaina Sadhana, are known as Prakirnakas, in general and Samadhimarana in particular. All these works are, undoubtedly earlier to the c. 4th-5th A.D. Among the non-canonical works of this period, very few in number are extant, namely Tattvartha-sutra and its auto-commentary (c. 3rd-4th A.D.), Paumacariya of Vimalasuri (c. 2nd_5th A.D.) and Digambara works composed in Sauraseni Prakrit like Kasayapahuda of Gunadhara (c. 4th A.D.) and Satkhandagama of Puspadanta Bhutabali (about c. 5th A.D.). Apart from these, the works of Kundakunda, Samantabhadra and Siddhasena Divakara may also be considered as the works of early period. Scholars differ on the exact date of composition of these works, except that of Tattvartha-sutra. They date these works in between c. 2nd -5th A.D. Niryuktis ate the first among the non-canonical literature. Ten in number, they are of great importance. These Niryuktis mainly explain the meaning of Jaina technical terms from the various standpoints along with the brief account of the subject matter of that particular Agama. Scholars widely differ about the time and authorship of Niryuktis except that of Govindaniryukti. Some are of the opinion that these Niryuktis are composed by Bhadrabahu-I (c. 3rd B.C.) while others consider these to be composed by Bhadrabahu-II, the brother of Varahamihira (c. 6th A.D.). But in my humble opinion, as

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194 external and internal evidences show, it was neither composed by Bhadrabahu-I nor by Bhadrabahu-II. Aryabhadra of c. 2nd - 3rd A.D., in all probability, was the author of these Niryuktis. I have given various reasons in support of this view in my independent article published in Sagara Jaina Vidyabharati series (published by Parsvanatha Vidyapitha, Varanasi, 1994). Presently, we have only the following Niryuktis: 1. Avasyakaniryukti 2. Dasavaikalikaniryukti 3. Uttaradhyayananiryukti 4. Acaranganiryukti 5. Sutrakstanganiryukti 6. Dasasrutaskandhaniryukti 7. Kalpaniryukti and 8. Vyavaharaniryukti. Apart from these, two more Niryuktis---Ogha and Pinda are also available, but considered to be tile part of Avasyakapiryukti and Dasavaikalikaniryukti, respectively, they are not independent works. We also have a mention of two more Niryuktis on Suryaprajnapti and Rsibhasita, but they are extinct now. Thus, more than hundred works could be considered belonging to this early period but about thirty of them are now extinct. Jaina Commentary of Agamas 1.Agamas and their Commentaries As mentioned earlier, except Nandisutra and present edition of Prasnavyakarana, most of the Agamas were composed before c. 3rd A.D. but their final editing was done only in the c. 5th A.D. At the time of this final editing, interpolation of many later developed philosophical concepts and informations regarding the Jaina order crept into these works. The Nandisutra, composed during this period, deals with the Jaina theory of five-fold knowledge as well as contains

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Jaina Canonical Literature : 195 its later developments which took place inc. 4th-5th A.D. Similarly, the drastic changes in the original subject matter of Prasnavyakarana and partial changes in Antakrtdasa and Anuttaraupapatikadasa also occurred during this period. Almost all the Prakrit and some of the early Sanskrit commentaries on the Jaina Agamas were written in this period, in form of Niryuktis (c. 31d-4" A.D.), Bhasyas (c. 6th A.D, ) and Curnis (c. 71h A.D. ). This period is of great literary importance because majority of the agamic works were finally edited and some of them were even composed also in this period. Besides these Niryuktis, Oghaniryukti and Pindaniryukti are also available but Oghaniryukti is considered as the part of Avasyakaniryukti ana Pindaniryukti as the part of Dasavaikalikaniryukti, hence they are not independent work. Though Niryuktis on Suryaprajnapti and Rsibhasita are referred to in Avasyakaniryukti (verse 85) but at present these two are not available. The Nisithaniryukti, considered as the part of Acararganiryukti, is mixed with its Bhasya. All these Niryuktis are written in Prakrit verses and deal very precisely contents of their respective Agamas. After Niryuktis, Bhasya on agamic texts were composed in c. 5th-61h A.D. The Bhasyas are more exhaustive and elaborate than those of Niryuktis. They were also composed in Prakrit verses. Bhasyas are quite prolific in their contents referring to various concepts of Jaina philosophy and the code of the conduct for monks and nuns with their exceptions and punishments. Among Bhasyas, Visesavasyakabhasya is the most important. It is the first work of Svetambara tradition, dealing with the problems of Jaina philosophy with minute details. The concept of five-fold knowledge has been discussed elaborately with a critical approach herein. Among various proofs given for the existence of soul, one bears similarity to that of Rene Descartes (c. 16th A.D.), a Western philosopher, proving the existence of soul through doubt itself. In Visesavasyakabhasya, various contrary views of Jaina acaryas are mentioned and reviewed along with the views of some rebellious

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196 Jaina thinkers, i.e., Nihnavas. It also deals with the differences of Svetambara and Digambara traditions regarding the successiveness and simultaneity of Kevalajnana and Kevaladarsana as well as the problem of nakedness of the monk with full details. Other bhasyas mainly deal with the ethical code of conduct of ascetics with their exceptions and the conditions in which these exceptions could be followed along with their atonements. The bhasyas, dealing with the code of conduct of monks are Dasavaikalikabhasya, Uttaradhyayanabhasya, Brhatkalpabhasya, Vyavahara-bhasya, Nisithabhasya and Jitakalpabhasya. Some of the bhasyas also contain some informations of historical importance. As the author of the bhasya, we have only two names: Jinabhadragani and Sanghadasagani. Jinabhadragani is the author of Visesavasyakabhasya while Sanghadasagani is the author of Brhatkalpa, Vyavahara and Nisithabhasya. Of these two Sanghadasagani is supposed to be senior to Jinabhadra, because Jinabhadra, in his work Visesanavati has referred to the Vasudevahindi, a work authored by Sanghadasagani. The period of Jinabhadra is undoubtedly the latter half c. 6th A.D. As Sanghadasagani was senior to Jinabhadragani, it leaves no room for doubt that he must have flourished in second half of the c. 6th A.D. All these bhasyas are of considerable length; composed in Prakrit verses and deal with their subjects exhaustively. In the Bhasyas, we find a rich cultural data and some information about the cultural history of India. Next, the Curnis, unlike the Niryuktis and Bhasyas are written in prose. Niryuktis and Bhasyas are written in Prakrit only, while the Curnis are written in Prakrit mixed with Sanskrit. Among Curnis - Avasyaka, Dasavaikalika, Uttaradhyayana, Sutrakrtanga, Nandi are the most important. All these Curnis were written by Jinadasagani Mahattara. In Nandicurni it is clearly mentioned that this work was completed in Saka Samvat 598 corresponding to 676 A.D. It is, therefore, concluded that most of the important Curnis were written in c. 7th A.D. Some

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Jaina Canonical Literature : 197 Curnis viz., Dasavaikalika of Agastyasimha and Curnisutras on Kasayapahudasutta are the earlier among the Curni literature. Among whole of the commentary literature Curnis hold an important place because first, they deal with the various subjects and are directly concerned with social and cultural heritage of Jainism. Secondly, they supply so many informations about the Jaina History pertaining c. 1-6th A.D. Curnis were succeeded by Sanskrit commentaries written on different Agamic texts, known as Vrttis or Vivaranas. Among Sanskrit commentators Haribhadra Suri is the earliest, flourished in the middle of the c. 8th A.D. He wrote commentaries on Avasyaka, Dasavaikalika, Jivabhigama, Prajnapana, Nandi, Anuyogadvara and Pindaniryukti. Silankacarya, flourished in the c. 9th A.D. believed to have written several commentaries on Agamas but unfortunately at present only two commentaries on Acaranga and Sutrakrtanga, are available. After Silanka, Abhayadevasuri and Santisuri are the prominent names among commentators. Abhayadevasuri has commented upon nine of eleven Angas except Acaranga and Sutrakrtanga, hence was called Navangivrttikara. Santisuri has written a commentary on Uttaradhyayana-sutra. Both of these later Sanskrit commentators flourished, during c. 10th-11th A.D. This trend of commentary writing is still current in Svetambara tradition. In Digambara tradition, Kasayapahuda and Satkhandagama are considered as equivalent to agamas. These works are written in c. 4th 5th A.D. On Kasayapahuda, first commentary was written by Yativrsabha in the form of Curni-sutras in c. 6th A.D. After that in c. 9th A.D. Virasena wrote two commentaries--. Jayadhavala and Dhavala on Kasayapahuda and Satkhandagama respectively. Mahadhavala is a commentary on the one part of Satkhandagama, written by his disciple Jinasena. These commentaries mainly deal with Jaina philosophy in general and Karma theory in particular. *

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An investigation of the earlier subject matter of Prasnavyakarana Sutra Both, the Svetambaras and Digambara traditions agree that Prasnavyakarana is the tenth Anga of Jaina Agamic literature. However, the Digambara tradition believes that the Anga literature has become completely extinct. For Svetambara tradition it is very much available and has got important place among the Jaina canons even today. Now, if it is available, a vital question arises whether the subject matter of the present Prasnavyakarana is identical to the descriptions found in other Svetambara canonical texts or it has undergone transformation. The earlier references regarding the subject matter of Prasnavyakarana are traced in Sthananga, Samavayanga, Anuyogadvara, Nandi-sutra and Nandicurni of Svetambara tradition and Rajavartika, Dhavala and Jayadhavala of Digambara tradition. Out of these texts, Sthananga and Samavayanga have been assigned to c. 30_44" AD, Nandi about c. 4th_514 AD, Rajavartika to c. 8th whereas Dhavala and Jayadhavala are assigned to 10h century A.D. Nomenclature as 'Prasnavyakarana' The ancient commentators and scholars of Jaina Agamas hold that because it deals with the answer to the questions, it was named as 'Prasnavyakarana'. In my opinion, the subject matter of the carliest edition of Prasnavyakarana was neither in the question answer form nor it was in any way related to the occult sciences (Nimitta-sastra). The composition of Agamic texts in the style of teacher-disciple dialogue i.e. in question answer form is a later event. Bhagavati, also krown as Vyakhyaprajnapti is its first example. Though, Samavayanga and Nandisutra maintain that Prasnavyakarana contains answers to 108 questions asked, 108 questions not-asked, 108

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An investigation of the earlier subject matter of ... ; 199 questions partly asked and partly not-asked', but this conception seems to be fabricated only. On the nomenclature of the text, no cogent evidence is available supporting the contention that the earliest subject matter of Prasnavyakarana existed in the form of questions and their explanations or even related to occult sciences as maintained by Samavayarga and Nandisutra. No doubt, a tradition of dividing the texts into Prasnas was very much in vogue in ancient times. Its most outstanding example is Dharmasutra of Apasthamba where the subject matter of text has been divided in two prasnas. Thus the parts of the book were called prasnas. There are 11 patalas in the first Prasna and 11 patalas in the second Prasna. Though the entire text has no question-answer form. The subject matter of Dharmasutra of Baudhayana is also divided into prasnas. Hence it would not be appropriate to hold that due to being related to the occult sciences the text was given the name as Pras'navyakarana. Earlier it was named as Vagarana-gantha (vyakarana-grantha). It has been mentioned by the same name in Rsibhasita.? The subject matter of Prasnavyakarana The subject matter of Prasnavyakarana is undoubtedly different as mentioned in other texts. It is worth consideration as to how this transformation took place. If we go through the available references related to the subject matter of Prasnavyakarana keeping the chronological order in mind, the reason behind the changes in the subject matter comes clearer. (A) Sthananga The earliest reference regarding the subject matter of Prasnavyakarana is found in the Sthananga-sutra'. Here Prasnavyakarana is enumerated in ten Dasas with following ten chapters: (1) Upama (2) Samkhya (3) Rsibhasita (4) Acaryabhasita (5) Mahavirabhasita (6) Ksobhikaprasna (7) Komalaprasna (8) Adarsaprasna (9) Angustharprasna and (10) Bahuprasna.

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200 (B) Samavayanga Samavayanga is the next Agama alter Sthananga where an elaborate description of the subject matter of Prasnavyakarana is found. It has been specifically mentioned in Samavayanga with reference to the subject matter of Prasnavyakarana that it explains 108 prasnas (asked questions), 108 aprasnas (unasked questions) and miracles of 108 prasnaprasnas (partly asked and partly unasked questions) along with beautiful discourses of Suparnas with Nagakumaras. It also deals with various occult sciences. This Prasnavyakarana is stated by Pratyekabuddhas possessing the knowledge of Jaina doctrines and the doctrines of other faiths and speaking the language equipped with manifold meanings. It is clearly described by the Acaryas who were the bearers of miraculous virtues, tranquility of mind and perennial sources of knowledge for the welfare of the world. It contains a description of the spell of occult sciences through the medium of mirror, arm, sword, jewel, cloth and sun. There are certain references found in it regarding Mahaprasnavidya, Manaprasnavidya, Devaprayoga, etc. It mentions the sayings of Jina endowed with the qualities of increasing virtues of all beings and minimising their vices, astonishing the minds of men, keeping men stationed in the preachings of omniscient Tirthankaras permeated with miracles, knowing the peculiarity of the occasion and serene tranquility providing enlightenment to the unenlightened and misled, explaining matter difficult to study and comprehend ordained and specific meanings. The readings of Prasnavyakarana are limited and it has innumerable anuyogadvaras, pratipattis, vedas, niryuktis and sangrahanis. Prasnavyakarana is the tenth Anga in the order of Angas and contains one Srutaskandha, forty-five uddesana-kala and fortyfive sammudesaka-kalas. It has been aptly described to contain lacks of verses in terms of counting verses. According to this Anga, the soul is the only knower. With the presentation of conduct and dispositions, the concept of the object is defined in this text.

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An investigation of the earlier subject matter of ... : 201 (C) Nandisutra The references regarding the subject matter of Prasnavyakarana in Nandisatra is simply a summarized account of Samavayanga. The ideas and language are almost identical. The only specialty of the text is that it refers forty-five adhyayanas of Prasnavyakarana whereas Samavayanga refers forty-five samuddesana-kalas. There is no mention of forty-five adhyayanas of Prasnavyakarana in Nandisutra'. (D) Tattvarthavartika Tattvarthavartika defines the term Prasnavyakarana as explanation of questions by raising objections, and their removal through cogent explanations from various viewpoints and thereby determining the meaning of classical and Vedic terms". (E) Dhavala The subject matter of Prasnavyakarana as revealed in Dhavala slightly differs in content from that of Tattvarthavartika. Dhavala refers to four types of tales i.e. Aksepani, Viksepani, Samvedani and Nirvedans found in Prasnavyakarana. It also mentions that Aksepani type tales propound the theory of six existences (Dravyas) and nine categories (tattvas) after refuting the doctrines of others, (para-samaya). The Viksepani tales establish self-doctrine after removing the objections raised by others. Samvedani is a tale of virtue (Punya) or meritorious deeds, which contains a description of the prosperity of Tirtharkaras, Ganadharas, Rsis, Cakravartins etc. Nirvedani tales narrate the results of sin or de-meritorious deeds. It gives a graphic description of worldly sorrows like hell, animal life, decease, old age and death etc. It also states that Prasnavyakarana describes destruction, anxiety, gain, loss, happiness, sorrow, birth, death, name object, substance, age and number on the basis of questions?. Thus we can say that there is no similarity regarding the subject matter of Prasnavyakarana in the ancient Jaina Agamic texts.

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202 A critic of the available descriptions of the subject matter of Prasnavyakarana In my opinion there have been three possible editions of the subject matter of Prasnavyakarana. Rsibhasita, Acaryabhasita and Mahavirabhasita would have been the main subject matter in the first and earliest sacrament which was designated as 'Vagarana'. There is a reference indicating the similarity of the subject matter of Vagarana (Vyakarana) with Rsibhasita. It proves its very existence in the ancient period (3rd or 4th century B.C) and the relationship between Prasnavyakarana and Rsibhasita. In Sthananga-sutra, Prasnavyakaranais classified under tenth chapter (dasas). This classification probably was made before the conception of eleven Argas or twelve Ganipitakas. The five TextsUpasakadasa, Antakrtadasa, Prasnavyakaranadasa, Anuttaraupapatikadasaand Vipakadasa of the Agamic literature were counted in ten Dasas. Out of these Dasas, putting aside the aforesaid five and Acaradasa known at present as Dasasrutaskandha, the rest four Bandhadasa, Dvigrddhidasa, Dirghadasa and Sarksepadasa are not available. It is noteworthy that out of the available six Dasas the subject matter of Upasakadasa and Ayaradasa is almost identical with the available subject matter as given in Sthanarga. There are certain similarities and dissimilarities regarding subject matter of Karmavipaka and Anuttaraupapatikadasa, whereas the subject matter of Prasnavyakaranadasa has undergone complete transformation. The subject matter as indicated in Sthanangaseems to be the oldest edition for we do not find any sign of interpolation of matter on occult sciences in its contents. In my opinion out of the ten chapters of Prasnavyakarana as indicated in Sthananga, only Isibhasiyaim, Ayariyabhasiyaim and Mahavirabhasiyaim seem to be ancient. What were the contents of Uvamaand Samkha, is not ascertained. However, I particularly feel that the knowledge pertaining to the Jaina religion would have been preached through some allegories in "Uvama Because in Jnatadharmakatha it has been explained through the allegories of

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An investigation of the earlier subject matter of ... : 203 Karma and eggs saying that one who does not control over his senses has to suffer and one who enters meditation with flickering mind does not attain the desired fruits. In the same manner, in Samkha, there might be some matter based on equal number described in Sthananga' and Samavayanga. However, there is a possibility that the chapter entitled Samkha was related with Samkhya system of Indian philosophy. Because, the text was very generous in presenting the thoughts of other traditions as well. It is noteworthy that in ancient times Samkhya philosophy belonged to the Sramanic current having proximity to the Jaina philosophy. It seems that chapters like Addagapasiaim, Bahupasiaim were not related to occult sciences but they were related to the Rsis named Adraka and Bahuka engaged in philosophical discussions. The commentators of Addagapasinaim have used the term 'Adarsaprasna' as a Sanskrit variant of it, which is not correct. The correct Sanskrit variant for Addagapasinaim should be Adrakaprasna. The reference regarding questions and explanations with Adraka is found in Sutrakritanga as well as in Rsibhasita where two chapters named Addaena (Adraka) and Bahu (Bahuka) are mentioned. There is possibility of the existence of two Rsis -Komala and Khomakshobha at that time. Rsibhasita clearly mentions about Soma. Even then if we adhere to accept that those chapters were related to occult sciences, we have to admit that it was a later addition in it for in beginning it was absent. It is to be remembered that the study of occult sciences was prohibited for the Jaina monks in the ancient times for it was regarded as a Sruta tainted with sin." The references regarding Prasnavyakarana found in both Sthananga and Samavayanga do not belong to the same period. The references of Samavayanga are later because the description related to occult sciences is vast though the original facts are procured. The Sthananga mentions about the ten chapters of Prasnavyakarana whereas Samavayanga informs about its 45 chapters. It gives no information about "Uvama" and Samkha", the preliminary two chapters described in Sthananga. It is quite possible that the matter

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204 of "Uvama was placed in Inatadharmakatha and 'Samkha' being related with numbers was included in Sthananga and Samavayanga. Komalapasinais is also not mentioned there. The aforesaid three names are replaced by three new names i.e. 'Asi 'Mani and Aditya. Samavayanga account clearly shows that the subject matter of Prasnavyakarana was full of the various kinds of occult sciences. There it has been asserted that after getting extinct the three chapters viz., Isibhasiyaim, Ayariyabhasiyaim and Mahavirbhasiyaim the description of occult sciences is given. In fact, the description of Samavayanga' indicates the existence of any other revised edition of Prasnavyakarana in which after the adding an elaborate description of occult sciences, portions of Pratyekabuddhabhasita (Rsibhasita), Acaryabhasita and Virabhasita (Mahavirabhasita) were separated and it had become purely a text of occult sciences. To make it more authentic it was told that it contains the wordings sayings of Pratyekabuddhas, Acaryas and Mahavira. The description about subject matter of Prasnavyakarana available in Tattvarthavartika informs only this much that the author had no copy of Prasnavyakarana before him. The description given by him is totally imaginary. The stray references about occult sciences available in Dhavala indicate that the author would have received it from the Svetambara or Yapaniya tradition. It also raises question mark about the existence of any such edition of Dhavala. I personally feel that the portion pertaining to occult sciences was added first in Prasnavyakarana and then the portion of Rsibhasita was separated. Between the period of inclusion and exclusion, the same subject matter was retained parallel. The reference about ten chapters of Prasnavyakarana found in Sthananga, forty-five uddesanakalas in Samavayanga and forty-five adhyayanas in Nandi-sutra are not merely by chance but it shows the resemblance of Rsibhasita and Prasnavyakarana. There has been a valid reason behind ten chapters of present Prasnavyakarana. Definitely it would have been done to

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An investigation of the earlier subject matter of ... i 205 mark the early description of Sthananga. There are only two options to resolve the controversy of ten and forty-five. Firstly, it is possible that the ancient edition of Prasnavyakarana was containing ten chapters and the chapter of Rsibhasita was divided in forty-five uddesakas or the original Prasnavyakarana had forty-five chapters of present Rsibhasita because along with Rsibhasita, Mahavirabhasita and Acaryabhasita were already incorporated in it. It is also possible that some chapters out of the forty-five chapters of Rsibhasita might have been classified in the form of uddesakas within Rsibhasita, some in Acaryabhasita and some in Mahavirabhasita. It is significant that Samavayanga clearly mentions forty-five uddesakas instead of forty-five adhyayanas but it is likely that after its separation from Prasnavyakarana, it might have been placed in the form of forty-five chapters within a single text. There remains one more important question that Samavayanga refers forty-four chapters of Rsibhasita whereas present Rsibhasita has forty-five chapters"". Was the adhyayana named Vardhamana not included there in earlier? Because no chapter of this name was included there in. One cannot definitely say whether it was not counted in Mahavirabhasita or there were some other cogent reason behind it. It is significant that the chapter entitled "Utkatavadi" bears no information about any Rsi, besides it propounds doctrines of Carvaka. May be due to this reason it was not accepted in Rsibhasita. There exists an important point of distinction between the original readings of Samavayanga and Nandisutra. Nandisutra' clearly refers to forty-five adhyayanas in Prasnavyakarana whereas Samavayanga refers forty-five uddesanakalas. It is possible that the term uddesaka was in vogue up to the time of Samavayanga and later on they were given new names of adhyayanas. Had it been popular to write adhyayanas by the period of Samavayanga, definitely it would have been mentioned by Samavayanga because there appears a clear reference to adhyayanas in context of the discussion regarding other Anga Agamas. It is a vital question whether was there really any Prasnavyakarana composed with the subject like occult sciences or just

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206 imaginary. No doubt the number of verses of Prasnavyakarana mentioned by Samavayarga, Nandicurni and Dhavala, are nothing more than imagination. Although Samavayanga and Nandisutra do not furnish the definite figures of verses but Nandicurni and Samavayanga-vittiprovide us figures of its verses as 9216000 followed by Dhavala'), which refers to this figure as 9316000. Both the figures appear to be imaginary only. In this regard, my contention is that the subject matter of Prasnavyakarana as referred by Sthananga, Samavayanga, Nandi, Tattvartha-rajavartika, Dhavala, and Jayadhavala may not be total imaginary but certainly it was lacking truth. In this context, we will have to reconsider the meaning of 'addagangutthabahuasimani khoma-aiccabhasiyanam'4 from the original reading of Samavayarga as to whether Addaga, Angustha, Bahu, Asi, Mani, Khoma, and Aditya were real personage or just imaginary because then there will be no meaning of saying' it was stated by them". While reviewing the description of Sthananga, I had expressed the possibility that Addaga-Adraka, Bahu-Bahuka, Khoma-Soma were Rsis on the very ground that they are mentioned by Rsibhasita. There exists a possibility that Aditya can also be the name of any Rsi. Only three names viz. Angustha, Asi and Mani are such names, which have less possibility of being any individual. The result of this entire discussion leads us to the conclusion that the subject matter of Rsibhasita has been undergoing changes from time to time. Is the ancient subject matter of Prasnavyakarana secured? Here it is also an important point of discussion whether the subject matter of first and second editions of Prasnavyakarana have been entirely destroyed or is it secured fully or partially. In my opinion, the matter contained in the first edition of Prasnavyakarana named Rsibhasita, Acaryabhasita and

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An investigation of the earlier subject matter of ... ; 207 Mahavirabhasita is substantially secured even today in Rsibhasita, Jnatadharmakatha, Sutrakritanga and Uttaradhyayana. It seems that after separating the matter from the aforesaid works before the Christian era, the content was preserved in the form of an independent text named Isibhasiyaim. It has been a common practice in Jaina tradition that new matter had either been added in the form of cula or Culika or a new treatise was formed taking out matter from any other work. For example, formerly Nisitha was added as cula of Acararga but later on it was separated from it and formed a new text entitled "Nisitha. Similarly, a new text entitled Kalpasutra was formed from the eighth chapter (Paryusana-kalpa) of Ayaradasa (Dasasrutaskandha). Hence, there is no objection in maintaining that in the beginning, the chapters of Isibhasiyaim might have been added to Prasnavyakarana and then separating the matter from there, an independent text named Isibhasiyaim was formed. This statement of mine is not baseless but has certain grounds. Firstly, there is similarity in the two names, secondly there is a clear reference appearing also in Samavayanga that the Prasnavyakarana contains the sayings of Pratyekabuddhas who were propounder of their own philosophy and critique of other systems of philosophy. (Panhavagaranadasasunam sasamaya-parasamaya pannavaya-patteyabuddha ... bhasiyainam.'s It is said regarding Isibhasiyaim that it contains the sayings of Pratyekabuddhas. Samavayanga by referring 'sa-samaya-para-samaya pannavaya patteyahuddha'declares that Pratyekabuddhas do not belong to Jaina tradition only but also to other traditions. The chapters concerning Mankhaligosala, Devanarada, Asitadevala, Yagyavalkya, and Uddalaka in Isibhasiyaim, also confirm this fact. In my opinion, the oldest major portion of Pras'navyakarana even at present is quite secured in Isibhasiyaim, and some portions are preserved in the form of few chapters of Sutraksitanga, Jnatadharmakatha and Uttaradhyayana. The subject matter contained in Tettaliputra chapter of Rsibhasita is available intact in the 14th chapter named Tettaliputra of Jnatadharmakatha.

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208 : It can be confirmed on various grounds that several chapters of Uttaradhyayana formed parts of Prasnavyakarana. The very name of Uttaradhyayana itself indicates the fact that this text has been constituted out of the Uttara-adhyayanas of some earlier text. It implies that its subject matter must have been later part of any other text. The 4th verse of Uttaradhyayana-niryukti confirms that some parts of Uttaradhyayana have been adapted from the Anga literature. The real purport of this gatha of Uttaradhyayana-niryukti is that some adhyayanas consisting of the discussion about bondage and liberation held between Jinabhasita and Pratyekabuddha have been taken from Anga texts. This statement of the author of Niryuktis throws light mainly on three points. Firstly, some of the adhyayanas out of the thirty-six adhyayanas of Uttaradhyayana are stated to be Jinabhasita (Mahavirabhasita). Secondly, some of them are put in the form of conversation of Pratyekabuddhas and thirdly, they have been taken from Anga literature. Naturally the question arises as to which was the Anga these parts of Uttaradhyayana were taken from. Some of the Acaryas have inferred that the chapters dealing with afflictions etc. have been taken from Drstivada but I don't subscribe to their view, which has got no base. The very subject matter would have been taken from the text containing the subject matter of Mahavirabhasita and Pratyekabuddha-bhasita. It was only Pras'navyakarana, which could have such type of subject matter, and hence it would have been taken from this very text only. There is no controversy in accepting that some chapters of Uttaradhyayana are the noble sayings of Mahavira. Even if we accept that the 30th adhyayana of Uttaradhyayana and the gatha given at the end which is said to be Mahavira-bhasita is later addition and interpolation, the 24th gatha of chapter 181h of the same text, which is similar to this gatha in content and antiquity from the language point of view, cannot be said to be interpolated. It proves also that many chapters of Uttaradhyayana have been the part of Prasnavyakarana earlier. If we look at the speakers of the chapters of Uttaradhyayana, we find the chapters like

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An investigation of the earlier subject matter of ... Namipavvaja, Kapiliya, and Sanjayiya etc. containing discussion of Pratyekabuddhas. Whereas some chapters like Vinayasutta, Parisahavibhakti, Samskrta, Akamamaraniya, Chullaka-nirgranthiya, Dumpatraka, Bahusrutapuja etc. are definitely Mahavirabhasita. Some of the chapters like Kesi-Gautamiya and Gaddamiya can be said as Acaryabhasita. Therefore, it is beyond any doubt that from the old redaction of Prasnavyakarana, several chapters of Uttaradhyayana have been formed. : 209 It is noteworthy that Uttaradhyayana has not been mentioned at all anywhere in Sthananga though it has been mentioned in Samavayanga and Nandi. As indicated earlier, Sthananga is the only text, which denotes the most ancient form of the Jaina literature. In my opinion, before Sthananga, Uttaradhyayana was not existent as an independent text but was a supplementary to the Pras'navyakarana. The acceptance of Uttaradhyayana as Mahavirabhasita cannot be proved unless we consider it as subsidiary to Pras'navyakarana. While describing the subject matter of Uttaradhyayana, it is said that Mahavira attained liberation when he was describing the 37th adhyayana named pradhana after delivering sermon about 36 notasked questions (aprsta). While describing the subject matter of Pras'navyakarana, it is said that it contains the asked, unasked and partially asked and partially unasked questions. It also proves the resemblance of Pras'navyakarana and Uttaradhyayana, which tells about the unasked questions and its explanation. Haribhadra (8th century AD) maintains in his Vritti of Avasyaka-niryukti that Rsibhasita and Uttaradhyayana are one and the same. Jaina Acaryas even up to 13th century AD believed that Rsibhasita was merged in Uttaradhyayana. Vidhimargaprapa of Jinaprabhasuri clearly mentions that according to some Acaryas, Rsibhasita was blend together with Uttaradhyayana. If we accept Uttaradhyayana and Rsibhasita as one and integrated, we must consider former as first part and later as the last.

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210 We have already discussed the most ancient first redaction of Prasnavyakarana. Now we have to consider as to what can be the position of the astrologically dominated second edition of Prasnavyakarana? Is it preserved in some form or other? As for as the existence of the second edition of Prasnavyakarana related with occult sciences is concerned, in my opinion it has also not become extinct, the only thing that has happened is simply that after its separation from Prasnavyakarana, it was replaced by a new subject matter solely concerned with influx of Karmas (Asrava) and stoppage of influx of Karmas (Samvara). Muni Jinavijayaji has published a text named 'Prasnavyakaranakhya Jayapayada' in Samvat 2015 in Singhi Granthamala text series No. 43. This text has been published on the basis of an ancient manuscript of palm leave, which was received from the Jaisalmer Jnanabhandara of Acaryasakha of Khartaragaccha dated Vikram era 1336. The original text is in Prakrit language consisting of 378 gathas. Besides, there is also a Sanskrit tika on the aforesaid text available in the library of Parsvanatha Vidyapeeth, Varanasi. The subject matter of this text is occult science. Jinaratnakosa also refers a text named Jayapahuda Prasnavyakarana" containing only 228 verses, available at the Santinatha Bhandara, Khambhat. Similarly, Maharaja Nepal also informs us about the availability of Prasnavyakarana in his Royal library. According to information received from Shri Agarchandaji Nahta, the copy of the text has been received by Yuvacarya Munishri Nathmalji of the Terapantha Dharma Samgha. A photocopy of this text was donated to Parswanath Vidyapeeth by late Sri Joharimalji Parekh, Ravati, Jodhpur. It could not be studied thoroughly but looking from the comparative point of view, the original gathas are similar to the text published under the Singhi Jaina Grnathamala, though its commentary is different. A copy of this text has also been received form L.D. Institute of Indology, Ahmedabad. The Patana Jnana Bhandara informs regarding the availability of this text. This

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An investigation of the earlier subject matter of ... : 211 text is available with its Cudamani-tika containing 2300 verses in number. This copy may be the ancient one'? These grounds confirm that the edition of Prasnavyakarana having the subject matter of occult sciences has not become quite extinct rather it is preserved after being separated from Prasnavyakarana. If one compares the subject matter of all these texts with the subject matter of Prasnavyakarana available in Samavayanga, Nandisutra and Dhavala, he could definitely be able to find out whether the available different Prasnavyakaranas are the part of the second redaction of Prasnavyakarana or other than that. It is also possible that at the time when Samavayanga and Nandisutra were composed, there were many texts famous with the name of Prasnavyakarana on account of their difference in recitation (vacana. bheda) and the subject matter of all those text was incorporated in. This contention is also based on the assumption that the plural words like 'vagaranagantha' and 'panhavagaranaim' are used frequently in Rsibhasita, Samavayanga, Nandi and Anuyogadvara. To this it can be inferred that during this period several Prasnavyakaranas were available due to difference in readings and recitations. The procurement of palm leave copies of manuscripts of Pras'navyakaranas along with its Tikain Sanskrit, confirms that these works were existent in 4h-5ih century AD because in 91h-10h century AD the tikas were said to be composed on these works. Possibly, the matter regarding occult sciences might have been added to Prasnavyakarana near about 2nd - 3rd century A.D. and then the part entitled Rsibhasita might have been separated from it and made specifically a text of occult sciences. Again, this portion concerning occult sciences was separated near about 7th century and replaced by the existent edition containing ten chapters -five dealing with Asrava (influx of Karmas) and five with Samvara (stoppage of influx of Karmas). As I have already stated that two previous editions of Prasnavyakarana might have been separated from it but their

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212 existence is still maintained in the form of texts named Rsibhasita, Uttaradhyayana and Prasnavyakarana. It is hoped that the learned scholars will reach definite conclusions after required research. The proofs regarding the identical subject matter of Prasnavyakarana and Rsibhasita The most valuable proof of the identical subject matters of Rsibhasita and ancient Prasnavyakarana can be obtained from 31", Parsva adhyayanaof Rsibhasita, which contains the serious discussion of philosophical concepts of Parsva. In this context the learned author of Rsibhasita has clearly mentioned that the second variants of this chapter, which is already counted in the grammar-type texts, is also found. The original gatha reads as follows: "vagaranaganthao pabhiti samittam imam ajjhayanas tava imo bio padho dissati //18 It means that the subject matter of Rsibhasita was also incorporated in Pras'navyakarana. At a point of time the subject matter of both Pras'navyakarana and Rsibhasita was almost identical with a few variants. Hence it is proved without any controversy that the subject matter of ancient Pras'navyakarana is existent in the present Rsibhasita. Besides, it is also proved that the philosophical discourses and preachings of the Arhat Rsis like Parsva etc. were implicit in the original Pras'navyakarana. The partial similarity of the subject matters of Prasnavyakarana and Jayapayada The subject matter of 'Prasnavyakaranakhya jayapayada" as referred is closely related to occult sciences. The author has advocated the similarity of the subject matter of both-Pras'navyakarana and Jayapayada by referring the 314 verse of the text, which reads as 'panham jayapayalam voccham"9. While clarifying the subject matter of the text in the commentary of this verse, it is said that it describes

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An investigation of the earlier subject matter of ... : 213 the questions related to 'nastamusticintalabhalabhasukhaduhkhajivanamarana', etc. This description is very much similar to the description of the subject matter of Prasnavyakarana given by Dhavala". There are certain chapters like musti-vibhaga, nastikacakra, sankhya-pramana, labha-prakarana, etc. discussed in the text, which partially resembles in content with the subject matter of Prasnavyakarana described in Samavayanga". It is unfortunate that even after its publication the learned scholars are not acquainted with this text, which is an ancient and prime text of occult sciences. The language and terms used in the text like 'payada' or 'pahuda' infer that it must have been composed around 5th century A.D. because Kasayapahuda and Pahuda-granthas (Bodha-pahuda, Sila-pahuda, etc.) of Kundakunda are the works composed a little prior to this period. The classification of subjects in Suryaprajnapti is also done in the form of Pahudas. Hence, Jayapayada may be a part of the second redaction of Prasnavyakarana but it cannot be said with certainty unless a thorough study of all the available texts bearing the names of Prasnavyakarana is done. Why the changes in the subject matter? Naturally, here arises a vital questions as to why it happened that at first the portions related to the Rsibhasita, Acaryabhasita and Mahavira-bhasita were separated and replaced by the matter related to the occult sciences and that too finally was replaced by the matter pertaining to Influx of karmas and the stoppage of influx of karmas. Why the portions of Rsibhasita etc. were removed first? In my opinion, because it contained the preachings and sayings of Rsis belonging to non-Jaina tradition it was removed first. The account available in Samavayanga pertaining to Prasnavyakarana also confirms this contention. There it is clearly told that Mahaprasnavidya, Manaprasnavidya, and Devaprayaga etc. have been coined in order to establish people in Jinavacana and to ensure their firmness in the sayings of Omniscient Jina. Although it is surprising that the knowledge of

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214 occult sciences, which was considered as Papa-sruta, was included in the primary canons to promote the interest of non-Jains in Jaina order. But looking into its misuse and possible diversion of ascetics class from their meditation and sadhana to the practice of occult sciences, it was deemed proper to separate the account attached to these sciences and to replace them by the description of five gates of Asrava (influx of Karma) and five gates of samvara (stoppage of influx of Karma) in the text. The great commentators of Prasnavyakarana like Abhayadeva and Jnanavimala have also concurred with this view for the vital change in its subject matter22. It is a question worth consideration as to when the ancient subject matter of Prasnavyakarana was separated from it. Abhayadevasuri, in his learned commentaries on Sthananga and Samavayanga have clearly mentioned that the subject matter contained in these text is not available is present Prasnavyakarana". Not only that, he had also written commentaries only on the existent Pras'navyakarana consisting of ten chapters - first five dealing with Asrava (influx of karmas) and the last five giving an account of Samvara (stoppage of the influx of karmas). Hence, the minimum period for the existent edition should be fixed prior to 1080 A.D. The account of the subject including problem of one or two srutaskandhas furnished by Abhayadevasuri also informs us that before commentary of Abhayadevasuri there was one more commentary written on the present edition of Prasnavyakarana in Prakrit. That period should be two three centuries prior to Abhayadeva i.e. near about 8th century A.D. Besides, Acarya Jinadasagani Mahattara had completed his curni on Nandisutra in Saka era 598 or 676 A.D24. He had provided clear indication regarding the interpretation and explanation of five samvara etc. It proves that before 676 A.D. the Prasnavyakarana with the description of five Asrava and Samvaradvara was existent25. Thus, active period for composition of present Pras'navyakarana can be fixed later than 6th century A.D.

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An investigation of the earlier subject matter of ... : 215 To conclude, it can be maintained that the Prasnavyakarana containing the subject matter similar to the subject matter of Rsibhasita, is the oldest edition most probably composed in 3rd century BC. Then in 2nd 3rd century A.D. the matter pertaining to occult sciences were included to it as informed by Sthananga. After that, parts like Rsibhasita etc. were separated from it in 4th century A.D., and was transformed into a text of occult sciences as proved by Samavayarga. According to Agamic literature during this period several texts were in existence with different readings bearing the nomenclature of "Prasnavyakarana'. The present edition of Pras'navyakarana with the description of influx and stoppage of Karmic matter came into existence only in 6ih century AD. As regards the two extinct editions of Prasnavyakarana, the maximum portion of the first edition though with some alterations is included in available Rsibhasita, Uttaradhyayana, Sutraksitanga and Jnatadharmakatha. The second edition related to occult sciences could be traced in available Jayapahuda and Pras'navyakarana. I hope scholars will undertake a serious research to facilitate the subject matter of Pras'navyakarana more precisely. References: 1. Samavayanga-sutra, 546 2. Vagaranaganthao pabhiti. . ., Isibhasiyaim, 31 | 3. Sthananga-sutra 10/116 4. Prasnavyakarana-sutra 5. Samavayanga-sutra, 546-549 6. Tattvarthavartika, 1/20, p. 73-74 7. Dhavala, Part I p. 107-8. 8. Isibhasiyaim, Adhyayana-31 9. Sthananga-sutra, 9 10. coyalisam ajjhayana isibhasiya diyalogcuya bhasiya pannatta. Samavayanga-sutra, 44/258

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216 11. Nandisutra, 54 12. padaggam banauntilakkha solasa ya sahassa, NandicurniP. 70 13. Dhavala, Part I, p-104 14. Samavayanga-sutra, 547 15. Ibid, 547 16. Prasnavyakarana-jayaprabhrta (vol.228), Jaina Granthavali p-355 (a) Cudamanivrtti (Grantha 2300) Patana Catalugue, Part-I, p-8 (b) Lilavati Tika, Patana Catalugue, Part I, p-8 and 'introduction' p.6 (c) Pradarsamajyotirvrtti, Patana Catalugue, Part I p-8 (d) Vrhadvrttitippanika (Jaina Sahitya Sanshodhana, Puna 19;5 Series-560), Jaina Granthavali, p. 355 Jinaratnakosa, p.274 17. Jinaratnakosa, p.274 18. Isibhasiyaim (Shubring) Chapter-31, p.69 19. Prasnavyakaranakhyam Jayapahudanama Nimittasastram-3 20. Dhavala, Part-I, p. 107-108 21. Prasnavyakarana-jayapahudanama Nimittasastram, Prakarana-14, 17,21,38 22. Prasnavyakarana-vrtti by Abhayadeva, starting 23. Prasnavyakarana-tika (Jnanavimala) starting 24. Nandicurni (Rishabhadas Kesharimal, Ratlam) Nandisutta-cunni, p.69

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