Jain Siddhant Bhaskar

Author(s): Hiralal Jain, Others
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/010062/1

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zravaNabelagola ke mastakAbhiSeka kI smRti meM jaina- siddhAnta-bhAskara 1 bhAga- 6 kiraNa 4 THE JAINA ANTIQUARY VOL. V. No. IV Edited by . Dr. B. A. Saletore. M. A., Ph. D. Prof. Hiralal Jain, M. A., LL. B. Prof. A. N. Upadhye, M. A, D. Litt. B. Kamata Prasad Jain, M. R. A.S. Pt. K. Bhujabali Shastri, Vidyabhushana. MARCH, 1940. PUBLISHED AT THE CENTRAL JAINA ORIENTAL LIBRARY (JAINA SIDDHANTA BHAVANA) ARRAH, BIHAR, INDIA.

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jaina-siddhAnta-bhAskara ke niym| 1 'jaina-siddhAnta-mAskara' hindI traimAsika patra hai, jo varSa meM jUna, sitambara, disambara aura mArca meM cAra bhAgoM meM prakAzita hotA hai| 2 'jaina-enTIkverI' ke sAtha isakA vArSika mUlya dezake liye 4) rupaye aura videza ke liye DAka-vyaya lekara 4) hai, jo pezagI liyA jAtA hai| 1) pahale bheja kara hI namUne kI kApI maMgAne meM suvidhA hogii| 3 kevala sAhityasaMbandhI yA anya bhadra vijJApana hI. prakAzanArtha svIkRta hoNge| mainejara, 'jana-siddhAnta-mAskara' ArA ko patra bhejakara dara kA ThIka patA lagA sakate haiM manIArDara ke rupaye bhI unhIM ke pAsa bhejane hoNge| 4 pate meM hera-phera kI sUcanA bhI turanta unhIM ko denI caahiye|| 5 prakAzita hone kI tArIkha se do saptAha ke bhItara yadi 'bhAskara' nahIM prApta ho, to isakI sUcanA jalda Aphisa ko denI caahiye| 6 isa patra me atyanta prAcInakAla se lekara Adhunika kAla taka ke jaina itihAsa, bhUgola, zilpa, purAtattva, mUrti-vijJAna, zilA-lekha, mudrA-vijJAna, dharma, sAhitya, darzana, prabhRti se saMbaMdha rakhane vAle viSayoM kA hI samAveza rhegaa| 7 lesa, TippaNI, samAlocanA-yaha sabhI sundara aura spaSTa lipi meM likhakara sampAdaka 'jaina-siddhAnta-bhAskara' ArA ke pate se Ane cAhiye / parivartana ke patra bhI isa pate se Ane caahiye| 8 kisI lekha, TippaNI Adi ko pUrNataH athavA aMzataH strIkRta athavA asvIkRta karane kA adhikAra sampAdakamaNDala ko hogaa| 9 svIkRta lekha lekhakoM ke pAsa vinA DAka-vyaya bheje nahIM lauTAye jaate| 10 samAlocanArtha pratyeka pustaka kI do pratiyA~ 'bhAskara ophisa, ArA ke pate / bhaMjanI caahiye| eema patra ke mampAdaka nimna-likhita sajana haiM jo avaitanika rUpa se kevala jaina-dharma / unnati aura utthAna ke abhiprAya se kArya karate haiM : prophesara hIrAlAla, ema.e, ela ela bI. prophesara e. ena. upAdhye, ema. e, DI. liT. vAyU kAmatA pramAda, ema Ara e.esa. pagiDhana ke bhujabalI zAstrI, vidyAbhUpaNa

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zravaNabelgola ke mastakAbhiSeka ko smRti meM jaina-siddhAnta-bhAskara M jaina-purAtattva-sambandhI traimAsika patra bhAga 6 phAlguna kiraNa 4 sampAdaka prophesara hIrAlAla, ema. e., ela.ela. bI. prophesara e0 ena0 upAdhye, ema.e., DI. liTa. bAbU kAmatA prasAda, ema. Ara. e. esa. paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa. jaina-siddhAnta-bhavana pArA-dvArA prakAzita me 4) videza meM 4 // ) eka prati Tit) vikrama samvat 1661

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viSaya viSaya-sUcI lekhaka 1 jainavidrI arthAt zravaNabelagola-[zrIyuta pro0 hIrAlAla jaina, ema. e, elaela.bI. 201 2 zravaNabelagola evaM yahAM kI zrIgommaTa-mUrti-[zrIyuta paM0 ke0 bhujabalI zAstrI * 205 3 zravaNavelgola (padya)-[zrIyuta kalyANakumAra jaina 'zazi' ... 4 pANini, pataJjali aura pUjyapAda-[zrAyuta paM0 kailAzacandra zAstrI ... 216 5 vIramArtaNDa cAvuNDarAya-[zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa ... 229 6 zravaNabelagola ke zilAlekha-[zrIyuta bA0 kAmatA prasAda jaina, ema Ara. e. esa 233 7 gommaTa svAmI kI sampatti kA giravI rakkhA jAnA-[zrIyuta paM0 jugala kizora mukhtAra ... ... ... .. ... 242 8 mahAvAhurbAhuvalI (padya)--[ zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa ... 245 9 dakSiNa bhArata ke jaina vIra-zrIyuta triveNI prasAda, bI e0 . 10 dharmazarmAbhyudaya kI do prAcIna pratiyo-[zrIyuta paM0 nAthUrAma premI 11 gommaTa-mUrti kI pratiSThAkAlIna kuNDalI kA phala-, zrIyuta pa0 nemicandra jaina, nyAya-jyotipa-tItha . .. 261 12 sAra 'jaina ainTIkverI'-(bhAga 5, na0 3)-[zrIyuta bA. kAmatA prasAda jaina 267 13 sAhitya-samAlocanA-(1) akalaMka-granthamAlA kI tIna pustakeM-[zrIyuta paM0 ke0 bhujabalI zAstrI (2) kathA-kusumAvalI-[zrIyuta paM0 haranAtha dvivedI, kAvyapurANa-tIrtha ... __... 268 268

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bhAskara zrIbAhubalI svAmI w (zrIyuta ayodhyA prasAda goyalIya ke saujanya se praza

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TEPHED zrIjinAya namaH jaina-siddhAnta-bhAskara jainapurAtattva aura itihAsa-viSayaka traimAsika patra - 1 bhAga 6 mArca 1940. / phAlguna vIra ni0 saM0 2466 . - - Connormance jainavidrI arthAt zravaNa velkolaM [lekhaka-zrIyuta pro0 hIrAlAla jaina, ema0e0, elaela0 bI0] D svamasta dakSiNa bhArata me aise bahuta hI kama sthAna hoMge jo prAkRtika, saundarya me, prAcIna kArIgarI ke namUnoM me va dhArmika aura aitihAsika smRtiyoM me. 'zravaNabelagola' kI barAbarI kara ske| Arya jAti aura vizeSataH jaina jAti kI lagabhaga DhAI hajAra varSa kI saMbhyatA kA itihAsa yahAM ke vizAla aura ramaNIka mandiroM meM, atyanta prAcIna guphAoM, anupama utkRSTa mUrtiyo va saikar3oM zilAlekhoM me aMkita pAyA jAtA hai| yahAM kI bhUmi aneka munimahAtmAo kI tapasyA se pavitra, agaNita dharmaniSTha yAtriyoM kA bhakti se pUjitaHaura bahuta se narezoM va samrAToM ke dAna se alaMkRta aura itihAsa meM prasiddha huI haiN| ' .. __ yahAM kI dhArmikatA isa sthAna ke nAma me hI garbhita hai| zravaNa (zramaNa) nAma jaina muni kA hai aura velgola kannaDa bhASA ke 'bela' aura 'gola' ina do zabdo se banA hai jinakA artha kramazaH dhavala aura sarovara hotA hai| isa prakAra zravaNa-belagola kA artha 'jaina muniyo kA dhavala sarovara' hotA hai jisakA tAtparya saMbhavata usa ramaNIka sarovara se hai jo grAma ke bIcobIca aba bhI isa sthAna kI zobhA bar3hA rahA hai| jainiyoM kA prAcInatama kendra hone se isa sthAna kI prasiddhi jainavidrI nAma se bhI hai| zravaNabelagola grAma maisUra prAnta me hAsana jile ke cennarAyapaTTaNa tAluka'me do sundara pahAr3iyoM ke bIca basA huA hai| iname se bar3I pahAr3I (doDDabeTa) grAma se dakSiNa kI ora hai aura vindhyagiri kahalAtI hai| choTI pahAr3I (cikveTTa) grAma se uttara kI ora hai aura candragiri nAma se prakhyAta hai| vindhyagiri samudratala se 3,347 phuTa aura nIce ke

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203 bhAskara [bhAga 6 maidAna se lagabhaga 472 phuTa U~cA hai| kabhI-kabhI indragiri nAma se bhI isa parvata kA sambodhana kiyA jAtA haiN| pavata ke zikhara para pahuMcane ke liye nIce se koI 500 sIr3hiyAM banI huI haiN| Upara samatala cauka hai jisake cAro-ora eka choTA sA gherA hai| isa ghere me bIca-bIca me talaghara haiM jiname jaina mUrtiyAM virAjamAna haiN| isa ghere ke cAro ora kucha dUrI para eka bhArI dIvAla hai jo kahIM-kahIM prAkRtika zilAoM se banI huI hai| cauka ke ThIka bIcobIca gommaTezvara kI vaha vizAla khagAsana mUrti hai jo apanI divyatA se usa samasta bhUbhAga ko alaMkRta aura pavitra kara rahI hai| yaha nagna, uttaramukha khaDgAsanamUrti samasta saMsAra kI AzcaryakArI vastuoM me se hai| sira ke bAla dhuMgharAle, vakSasthala caur3A, vizAla bAhu nIce ko laTakate hue aura kaTi kicit kSINa hai| ghuTano se kucha Upara taka bamIThe dikhAye gaye haiM jinase sarpa nikala rahe hai| donoM pairoM aura vAhuoM se mAdhavI latA lipaTa rahA hai| mukha para apUrva kAnti, agAdha zAnti aura aTala dhyAnamudrA virAjamAna hai| mUrti kyA hai mAnoM tapasyA kA avatAra hI hai| dRzya bar3A hI bhavya aura prabhAvotpAdaka hai| siMhAsana eka praphulla kamala ke AkAra kA hai| isa kamala para bAyeM caraNa ke nIce tIna phuTa cAra iJca kA mApa khudA huA hai jisako kahA jAtA hai, aThAraha se guNita karane para mUti kI U~cAI nikalatI hai| jo mApa liye gaye hai unase mUrti kI U~cAI koI 57 phuTa pAI gaI hai| nissandeha mUrtikAra ne apane isa anupama prayAsa me apUrva saphalatA prApta kI hai| eziyAkhaMDa hI nahI samasta bhUtala kA vicaraNa kara Aiye, gommaTezvara kI tulanA karanevAlI mUrti Apako zAyada hI kahI dRSTigocara hogii| rAmasesa yA abU simbala kI atyanta prAcIna mUrtiyAM mAno isI divya mUrti ke sAmane lajjita hokara dharAzAyI ho gayI haiN| bar3e-bar3e pazcimIya vidvAnoM ke mAstaSka isa mUrti kI kArIgarI para cakkara khA gaye hai| itane bhArI aura prabala pASANa para siddhahasta kArIgara ne jisa kauzala se apanI chainI calAI hai usase bhArata ke mUrtikAroM kA mastaka sadaiva garva se U~cA uThA rhegaa| koI eka hajAra varSa se yaha pratimA sUrya, megha, vAyu Adi prakRti devI kI amogha zaktiyoM se Takkara le rahI hai, para aba taka usame koI bhArI kSati nahIM huii| mAno mUrtikAra ne use Aja hI udghATita kiyA ho| gommaTa svAmI kauna the aura unakI yaha anupama mUti kisa bhAgyavAn ne nirmANa karAI isakA vivaraNa zravaNabelagola ke zilAlekha va bhujavani-zataka, bhujabali-carita, gommaTezvara carita, rAjAvalikathA va sthalapurANa nAmaka granthoM meM pAyA jAtA hai| Adi tIrthaGkara RSabhadeva ke do putra the bharata aura baahublii| bharata cakravartI rAjA hue aura bAhubalI ne taporUpI sAmrAjya svIkAra karake kevala jJAna prApta kiyaa| kahA jAtA hai bharatajI ne unakI 525 dhanuSapramANa mUrti sthApita karAI thii| usI kA prazaMsA suna kara gaMganareza rAcamalla ke maMtrI

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kiraNa 4 jainavidro arthAt zravaNabelagola 203 cAmuNDarAya ne zaka saMvat 951 ke lagabhaga isa bhavya mUrti kI pratiSThA karAI jo gommaTezvara ke nAma se prasiddha huii| isake saikar3oM varSa pazcAt dakSiNa meM gommaTezvara kI aura vizAlakAya mUrtiyAM nirmANa huii| eka kArakala meM san 1432 meM 413 phuTa U~cI aura dUsarI veNUra meM san 1604 IsvI meM 35 phuTa uucii| zravaNavelgola ke gommaTezvara ke mastakAbhiSeka ke ullekha zaka saMvat 1320 se lagAkara Adhunika kAla taka ke milate haiN| vindhyagiri para anya darzanIya sthAna haiM siddharavasti, akhaNDa bAgilu, siddharaguNDu, gulla kAyaji bAgila, tyAgada brahmadevastambha, cennaeNa basti, odegala basti, caubIsa tIrthaGkara basti aura brahmadeva mndir| candragiri (cikaveTTa) parvata kI U~cAI samudratala se 3,052 phuTa hai| prAcInatama lekhoM meM isakA nAma kaTavapra (saMskRta) va kalvappu (kannaDa) pAyA jAtA hai| tIrthagiri aura RSigiri nAma se bhI isa parvata kI prasiddhi rahI hai| yahAM 14 mandira (basti) hai-pArzvanAtha, kattale, candragupta, zAntinAtha, supArzvanAtha, candraprabha, cAmuNDarAya, zAsana, majigaeNa, eraDukaTTa, savatigaMdhavAraNa, terina, zAntIzvara aura iruve brhmdev| inameM se prathama 13 eka hI ghere ke bhItara hai, kevala antima mandira usase bAhara haiN| yahAM ke anya darzanIya sthAna haiMkUge brahmadeva stambha, mahAnavamI maNDapa, bharatezvara mUrti, kazcinadoraNe kuMDa, lakkidoSaNe kuMDa, bhadravAhu kI guphA aura cAmuNDarAya kI shilaa| vindhyagiri aura candragiri ke bIca base hue nagara ke mandira isa prakAra haiM-bhaNDAri basti, akkana basti, siddhAnta vasti, dAnazAle basti, nagara jinAlaya, maMgAyi basti, aura jainamaTha / kahA jAtA hai ki pUrvakAla meM dhavala, jayadhavala Adi siddhAntagrantha yahIM rakhe jAne ke kAraNa pUrvokta basti kA nAma siddhAnta basti par3A tathA pIche yahIM se ve grantha mUDabidrI gye| ina mandiroM ke atirikta nagara me darzanIya sthAna isa prakAra hai-kalyANi sarovara, jakkikaTTe sarovara aura cennaeNa kuNdd| __ zravaNavelgola kA saba se bar3A aitihAsika mAhAtmya vahAM ke zilAlekhoM me hai| yahAM koI 500 zilAlekha caTTAnoM, stanmoM va mUtiyoM para khude hue pAye gaye hai, jiname jaina itihAsa se sambandha rakhanevAle aneka rAjAoM aura AcAryoM kA ullekha pAyA jAtA hai| inameM sabase prAcIna zilAlekha vaha hai jisameM antima zrutakevalI bhadrabAhu kI bhaviSyavANI tathA munisaMgha ke uttarApatha se dakSiNApatha kI yAtrA kA ullekha hai| iso lekha me jo pramAcandrAcAya kA ullekha hai usase maurya samrATa candragupta kA tAtparya samajhA jAtA hai jo aneka sAhityika ullekhoM ke anusAra bhadrabAhu se dIkSA lekara jaina muni ho gaye the aura jinhoMne yahIM candragiri para tapasyA karake samAdhimaraNa kiyaa| isI kAraNa isa parvata kA nAma candragiri pdd'aa| isa parvata para bhadrabAhu nAma kI guphA bhI hai aura usameM candragupta ke caraNacihna batalAye jAte haiM

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204 bhAskara [mAga 6 aura kahA jAtA hai ki yahI candragupta ne samAdhimaraNa kiyA thaa| aneka zilAlekhoM me bhI bhadrabAhu ke sAtha candragupta muni kA ullekha AyA hai| sAhitya me bhadrabAhu aura candragupta kI kagA ko savistara rUpa se varNana karanevAle grantha hariSeNakRta vRhatkathAkoSa, ratnanandikRta bhadrabAhu-carita, cidAnandakRta munivaMzAbhyudaya aura devacandakRta rAjAvalikathe hai| pazcimI vidvAno me lyUmana, hAnale, TAmasa va rAisa sAhaba ne maurya samrATa candragupta ke jainadharmI hone kI bAta svIkAra kI hai| smitha sAhaba pahale isa mata ke viruddha the, kintu anta meM unhe bhI kahanA par3A ki "candragupta maurya kA ghaTanApUrNa rAjyakAla kisa prakAra samApta huA isa para ThIka prakAza ekamAtra jaina kathAo se hI par3atA hai| jainiyo ne sadaiva ukta samrATa ko vimbasAra (zreNika) ke samAna jaina dharmAvalambI mAnA hai aura unake isa vizvAsa ko jhUTha kahane ke liye koI upayukta kAraNa nahI hai / " jAyasavAla mahodaya likhate haiM ki "prAcIna jaina grantha aura zilAlekha candragupta ko jainarAjarpi pramANita karate hai| mere adhyayana ne mujhe jaina granthoM kI aitihAsika vArtAoM kA Adara karane ko bAdhya kiyA hai| koI kAraNa nahIM hai ki hama jainiyoM ke isa kathana ko ki candragupta apane rAjya ke antima bhAga me rAjya ko tyAga jinadIkSA le munivRtti se maraNa ko prApta hue, na mAneM" ityaadi| isa prakAra adhikAMza vidvAno kA jhukAva aba candragupta aura bhadrabAhu kI kathA ke mUla aMza ko mvIkAra karane kI ora hai| __ bhadrabAhu aura candragupta kI dakSiNa-yAtrA kA dakSiNa bhArata aura jainadharma ke itihAsa para vaDA bhArI prabhAva pdd'aa| jaina muniyo ne sarvatra vihAra kara ke jainadharma kA khUba pracAra kiyaa| rAjanIti aura sAhitya dono para isa pracAra kA bhArI prabhAva pdd'aa| kramazaH gaMga, kadamba, rasa, pallava, santAra, cAlukya, rASTrakUTa aura kalacUri rAjavaMzo me jainadharma kI mAnyatA ke pracura pramANa upalabhya hai| dhavala siddhAnta ke mUlAdhAra grantha pakhaNDAgama kI racanA vanavAsa aura tAmila deza me vikrama kI dUsarI zatAbdi me huI thii| aneka sarvopari pramANa jaina granthoM ke racayitA zrIkundakundAcArya ne bhI isI bhUbhAga ko alaMkRta kiyA thaa| samantabhadra, pUjyapAda, akalaMka, vidyAnandI. vIrasena. jinasana, guNabhadra, mahAvIrAcArya, puSpadanta, nemicandra Adi digambara-samAja ke pramukha AcAryoM kI racanAoM kA isI pradeza me avatAra huA thaa| tAmila bhASA ke sAhitya ko paripuSTa karane nathA kannaDa bhASA me sAhitya utpanna karane kA zreya jaina pAcAryoM ko hI hai| zravaNabelgola isa saba sAmAjika aura sAhityika pragati kA kendra thaa| dharma ko isI vipula aura vizAla unnati ko hI mAno mantrirAja cAmuNDarAya ne gommeTezvara kI sthApanA-dvArA timAna svarUpa de diyA hai jisase yahAM cirakAla taka dharma prabhAvanA hotI rahe aura yAvacandradivAparama jainadharma kI jayajayakAra bolI jaaye|

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zraNavelgola eka yahA~ kI zrIgommaTa-mUrti [lekhaka-zrIyuta paM0 ke0 bhujavalI zAstrI, vidyAbhUpaNa] zrImAnnAbheyajAtaH prathamamanasijo nAbhirAjasya naptA dehaM saMsArabhogaM tRNamiva mumuce bhArate saMgare yaH / kAyotsarga vitanvan mahaduragalasadgarbhavalmIkajuSTam so'yaM vindhyAcalezo sa jayatu suciraM gommaTezo jinezaH // yahA~ to dakSiNa bhArata me kopaNa (koppala) Adi jainiyoM ke aura bhI kaI sthAna aise haiM, jo ki etihAmika, dhArmika evaM kalAkauzalAdi kI dRSTi se kama mahattva ke nahIM haiN| phira bhI ina saboM meM zravaNabelagola ko prathama sthAna diyA jAnA sarvathA samucita hI hai| yahA~ ke vizAla aura cittAkarSaka devAlayoM, atiprAcIna guphAoM, anupama manojJa mUrtiyoM tathA saikar3oM zilAlekhoM meM AryajAti aura vizeSatayA jainajAti kI lagabhaga paccIsa sau varSa kI sabhyatA kA jItA-jAgatA inivRtta surakSita hai| yahA~ kA bhU-bhAga aneka prAtaHsmaraNIya muniarjikAoM ko divya tapasyA se punIta, bahuta se dharmaniSTha zrAvaka-zrAvikAoM ke samAdhi-maraNa se pavitra, asaMkhya zraddhAlu yAtriyoM ke bhaktigAna se mukharita aura aneka narezoM evaM samrAToM kI vadAnyatA se vibhUpita hai| yahA~ ko dhArmikatA isa kSetra ke nAma meM hI chipI huI hai| kyoMki zravaNa (zramaNa) velgola isa zabda kA vyutpattyartha jainamuniyoM kA zvetasarovara hotA hai| sAta-ATha sau varSa prAcIna zilAlekhoM me bhI isa sthAna ke nAma zvetasarovara, dhavalasarovara tathA dhavalasara pAye jAte haiN| ho, gommaTa-mUrti ke kAraNa isakA nAma gommaTa-pura bhI hai| zravaNabelagola yaha grAma maisUra rAjya me hAsana jilA meM cennarAya paTTaNa tAluka me do sundara parvatI ke vIca vasA huA hai| iname bar3A parvata (doDaveTTa) jo grAma se dakSiNa kI ora hai 'vindhyagiri' kahalAtA hai| isa para gommaTezvara kI vaha vizAla lokavizruta mUrti sthApita hai jo mIloM kI dUrI se darzakoM kI dRSTi isa pavitra tIrtha kI ora AkRSTa karatI rahatI hai| isa mati ke atirikta parvata para kucha jaina mandira bhI vidyamAna hai| dUsarA choTA parvata (cikoTa) jo grAma se uttara kI ora haiM 'candragiri' ke nAma se prasiddha hai| adhikAMza evaM prAcInatama lekha aura mandira isI parvata para haiN| kucha mandira, lekha Adi grAma kI sImA ke bhItara hai aura zepa isake AsapAsa ke grAmoM me /

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206 bhAskara [bhAga 6 isa bAta ko maiM bhI mAnatA hUM ki zrutakevalI bhadrabAhu aura samrATa candragupta kI dakSiNayAtrA ke pUrva bhI dakSiNa bhArata me jainadharma maujUda thaa| anyathA zrutakevalI jI ko itane vizAla jainasaMgha ko yahA~ para le jAne kA sAhasa nahIM hotaa| isa bAta kI puSTi sihalIya 'mahAvaMza' nAmaka suprAcIna bauddhagrantha se bhI hotI hai| parantu usa samaya kA itihAsa abhI andhakAra meM chipA huA haiN| isaliye eka prakAra se dakSiNa bhArata ke jainaitihAsa kA sUtrapAta yaho se mAnA jAtA hai| balki Aja bhI adhikAMza vidvAnoM kA khayAla hai ki bhadrabAhu-candragupta kI yAtrA ke uparAnta hI dakSiNa bhArata me jainadharma kA prasAra huaa| isame kucha bhI sandeha nahIM hai ki uparyukta yAtrA ke pazcAt hI yahAM para jainadharma ko sArvabhauma evaM sarvavyApaka hone kA saubhAgya prApta huaa| uttara bhArata se gaye hue vidvAn jainamuniyoM ne pratyeka prAnta me jA-jAkara apane dharma, sAhitya evaM saMskRti kA itanA pracAra kiyA ki anya dharmAvalambiyoM ko bhI unakA lohA mAnanA pdd'aa| bAhara se jAkara una prAntoM kI bhinna-bhinna bhASAoM ko jAnakara unameM sarvocca prAcInatama sAhitya kI sRSTi kara usI ke dvArA apane dharma kA drutagati se pracAra karanA koI sAdhAraNa bAta nahIM hai| __jainadharma ke usa suvarNa-yuga me pracura saMkhyA me hindUdharma ke brAhmaNa, kSatriya, vaizya jaise uccavarNa ke loga saharSa jaina dharma me dIkSita hue| yaha dIkSA-dvAra dIrghakAla taka unmukta rhaa| yahA~ ke aneka jainaparivAroM me abataka inhI apane prAcIna bhAradvAja, Atreya, garga Adi hindutva-sUcaka gotrasUtrAdi kA pracalana hI isa bAta ke liye eka jvalanta dRSTAnta hai| itanA hI naho samantabhadra jaise jainadharma ke stambhasvarUpa suprAcIna AcAryoM ne jina katipaya kriyAoM ko lokamUDha, devamUDha Adi vizeSaNoM se pUrva me ghoSita kiyA thA aisI kaI kriyAyeM-jo jainamUlasiddhAnta ke viruddha haiM-inhIM navadIkSita hinduoM se jainadharma meM praviSTa huii| balki lagabhaga 7 vI-8 vI zatAbdI se kucha aisI kriyAyeM jainakarmakANDa Adi graMtho me bhI sthAna pA gyoN| ye saba bAteM sarvaprathama bhagavajinasenAcArya-kRta mahApurANa me hI hame dRSTigocara hotI haiN| isake liye katipaya zraddhaya AcAryoM ko dopI ThaharAnA ekAnta bhUla hai| kyoMki vaha aisA hI eka jamAnA thA ki Apaddharma-rUpa meM ina cIjoM ko yadi ve nahI apanAte to dakSiNabhArata me jainadharma kA sArvatrika pracAra eva rakSA asAdhya sI ho jaatii| kyoki isa samaya zaMkarAcArya, madhvAcArya Adi hindU-dharmAcArya jainadharma ke viruddha khule Ama ho gaye the aura parvokta AcaraNoM ke abhAva meM jainiyoM ko nAstika kahate hue janatA ko bhar3akA kara ulaTA lAbha uThAnA cAhate the| isase jainadharma ke pracAra meM hI ror3A nahIM aTakA, balki jisa prabala rAjAzraya ke dvArA dakSiNa me jainadharma phala-phUla rahA thA usase bhI ise hAtha dhone kA maukA A gayA thaa| aisI dazA me kucha nUtana AcAra-vicAroM kA apane dharmagraMthoM me prazraya dekara hamAre

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kiraNa 4 ] zravaNabelagola evaM yahAM kI zrIgommaTa - mUrti 207 1 pUrvajoM ne bar3I dUradarzitA se kAma liyA / yoM to koI bhI dharma dezakAlAdi ke vAyumaNDala se bacakara yathAvat vizuddha nahIM raha sakA hai / pratyeka dharma me dUsare dharma kI kucha na kucha chApa hai avazya | hindUdharma para bhI ahiMsA dharma kA prabhAva Adi jainadharma kI dena lokamAnya tilaka jaise pragAr3ha hindU vidvAnoM ne muktakaMTha se svIkAra kI hai / apane samyaktva ko kisI prakAra se dUSita nahIM karane vAle AcaraNoM ko apanAnA anucita nahIM hai * yo ghoSita karate hue AcAyoM ne ukta kriyAoM ko apane siddhAntAnukUla banAne kI kAphI ceSTA kI hai aura usame saphala bhI hue hai| khaira, mai pAThakoM ko vipayAntara meM le jAnA nahIM cAhatA / yadyapi zravaNabelgola ke lekhoM kA mUla prayojana dhArmika hai, phira bhI ye itihAsa-nirmANa ke liye bhI kama mahattva kI cIja nahIM hai / yahA~ ke saMgRhIta lekhoM me lagabhaga eka sau lekha muniyoM, arjikAoM, zrAvaka evaM zrAvikAoM ke samAdhimaraNa ke smAraka haiM; lagabhaga eka sau mandira nirmANa, mUrti-pratiSThA, dAnazilA, vAcanAlaya. mandiroM ke daravAje, parakoTa, sIr3hiyoM, raMgazAlAyeM, tAlAba, kuNDa, udyAna evaM jIrNoddhArAdi kAryoM ke yAdagAra hai; anya eka sau ke lagabhaga mandiroM ke kharca, jIrNoddhAra, pUjA, abhiSeka aura AhAradAna Adi ke liye grAma, bhUmi tathA rakama ke dAna ke smRti-rUpa me haiM; lagabhaga eka sau sATha saMghoM aura yAtriyoM kI tIrthayAtrA ke smaraNa-cihna hai; zeSa cAlIsa lekha aise haiM jo yA to kisI AcArya, zrAvaka yA yoddhA ke prazaMsA-paraka haiM / isI se pAThaka samajha sakate haiM ki itihAsa aura ina lekhoM me kitanA nikaTa evaM ghaniSTha sambandha hai / balki jaina itihAsa kI aneka jaTila gutthiyoM yahIM ke lekhoM se sulajha pAyI haiN| gaMga, rASTrakUTa, cAlukya, hoyUsala, vijayanagara, maisUra, kadamba, nolamba, pallava, cola, koMgAlva, caMgAva Adi bar3e se bar3e aura choTe se choTe rAja-vaMza se zravaNabelagola kA kucha na kucha sambandha avazya rahA hai| ina sambandhoM kA vistRta vivaraNa yahAeN ke anyAnya lekhoM meM spaSTa aMkita hai| isI prakAra zravaNavelgola ke lekhoM meM utkIrNa AcArya paramparA bhI vizeSa mahattvapUrNa hai / isameM bhinna-bhinna saMgha ke aneka prasiddha prasiddha digambarAcArya A gaye haiM / yaha hai bhI svAbhAvika / kyoMki bhUtabali, puSpadanta, kundakunda, samantabhadra, pUjyapAda, akalaGka, vidyAnandI, vIrasena, jinasena, guNabhadra, mahAvIrAcArya, puSpadanta (anya), nemicandra, vAdIbhasiMha Adi digambara-sampradAya ke jitane pradhAna pradhAna AcArya hue haiM, ve saba prAya karNATaka yA tamiludeza ke nivAsI the / balki antima tIrthaGkara zrImahAvIra svAmI kI dvAdazAGgavANI kA avaziSTarUpa, dhavalAdi siddhAnta granthoM kA mUlAdhAra SaTkhaNDAgama ko racanA bhI vikramIya dvitIya zatAbdI meM banavAsi (karNATaka) * " sarva eva hi jainAnAM pramANa laukiko vidhiH / yasa samyaktvahAnirna na yatra vratadUpaNam // " (AcArya somadeva )

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208 bhAskara bhAga 6 evaM tamilu deza me huI thii| khAsakara digambara-sampradAya ke sAhitya-bhANDAgAra ko bharane ko suyaza dAkSiNAtya digambarAcAryoM ko hI prApta hai| usa jamAne me saboM kA kendra yahI zravaNavelgola rahA hai| ___ ava uparyukta vindhyagiri me virAjamAna zrIgommaTa yA gommaTezvara-pratimA ko liijiye| yaha digamvara, uttarAbhimukha, khaDgAsana mUrti akhila vizva meM eka kautUhalotpAdaka vastu hai / sira ke bAla dhuMgharAle, kAna bar3e aura laMbe, chAtI caur3I, lamvI bAhu nIce ko laTakatI huI aura kamara kucha patalI hai| mukha para alaukika kAnti evaM zAnti kA sAmrAjya hai| ghuTanoM se kucha Upara taka bhAmiyoM dikhAI de rahI haiM, jinase sarpa nikalate dRSTigocara hote haiN| donoM pairo aura bAhuoM se mAdhavIlatA lipaTI huI hai| phira bhI mukha para dhyAna-mudrA kI sthiratA darzanIya hai| pratimA kyA hai, mAno tapasyA kA jItA-jAgatA eka anUThA nidarzana hai| dRzya bar3A hI hRdayagrAhI hai| sacamuca zilpI ne apane isa apUrva prayatna me abhUtapUrva evaM AzAtIta saphalatA pAyI hai| bar3e-bar3e pAzcAtya vidvAnoM kA mastiSka bhI isa mUrti-nirmANa-kalA ko dekha kara cakarA gayA hai| sthApatya-kalA ke marmajJoM kA kahanA hai ki saMsAra me mizra mUrtikalA ke liye pathapradarzaka mAnA gayA hai| phira bhI isa mUrti kI kalA ke sAmane vaha natamastaka hai| itane lambe-caur3e aura gurutara pASANa para siddhahasta zilpI ne jisa naipuNya se apanI chenI calAI hai, usase bhAratIya mUrtikAroM kA mastaka hamezaH garva se U~cA rhegaa| vAstava meM yaha jainiyoM ke liye hI nahIM, pratyuta samasta AryajAti ke liye eka apUrva gaurava kI vastu hai| balki jisa maisUra rAjya me yaha anupama mUrti virAjamAna hai usake liye ekamAtra abhimAnakArapha bahumUlya ratna hai| __57 phuTa kI mUrti khoda nikAlane yogya pASANa kahIM aura jagaha se lAkara itane U~ce parvata para pratiSThita kiyA gayA hogA, yaha sambhavaparaka nahIM jJAta hotaa| balki yaha anumAna karanA sarvathA samucita jAna par3atA hai ki isI pahAr3a para prakRti-pradatta stammAkAra caTTAna ko kATa kara hI yaha mUrti banAyI gayI hai| magara sociye, sIdhe khar3e eka kaThinatama vRhadAkAra caTTAna ko cAro ora se kATate hue isI khar3I dazA me zAstrokta pramANa se nApa-jokha kara *-sazamitapato nAgvAn vanavallotatAntikaH / valmIkarandhranissarpatsapairAsIdbhayAnaka // 10 // dadhAna skandhaparyantalambinIH kezavalarIH / so'nyagAdUDhakRSNAhimaNDala haricandanam // 10 // mAdhanIlatayA gAdamupagRDha prphullyaa| gAragayAhubhirAcepTya sadhIcyeva sahAsayA // 110 // -(AdipurANa, parva 36)

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kiraNa 4 ] . zravaNabelgola evaM yahAM kI zrIgommaTa-mUrti 209 itanI sundara vizAlakAya pratimA kA nirmANa karanA bar3e hI sAhasa kA kAma hai| isa kaThinAI ko anubhava kevala eka bhuktabhogI kuzala mUtti-nirmAtA hI kara sakatA hai-saba koI nhiiN| ArA me abhI thor3e hI roja hue inhIM gommaTezvara kI lagabhaga 15 phuTa kI zvetazilA kI mUrti jo jayapura se bana kara AI hai, isI kI kaThinAI kA itihAsa suna kara bahuta se pAThaka Azcaryita hue vinA nahI rhege| zravaNabelgola kI yaha mUrti lagabhaga eka hajAra varSa se dhUpa, havA aura pAnI Adi kA sAmanA karatI huI akSuNNa raha mAlUma par3atI hai mAnoM amara zilpI ke dvArA Aja hI utkIrNa kI gayI hai| isa mUrti ke donoM bAjuoM para yakSa aura yakSI kI mUrtiyoM hai, jinake eka hAtha me camara dUsare me koI phala hai| yaha mUrtiyoM bhI kalA kI dRSTi se bahuta hI sundara hai| mUrti ke sammukha kA maNDapa nava sundara racita chatoM se sajA huA hai| ATha chatoM para aSTadikpAloM kI mUrtiyA~ haiM aura navI chata para gommaTeza ke abhiSeka ke liye hAtha me kalaza liye hue indra kI mUrti / ye chateM bar3I kArIgarI kI banI huI hai| gommaTezvara-mUrti ko nizcita pratiSThA-tithi ke sambandha me vidvAnoM me mata-bheda hai| isI kiraNa me anyatra prakAzita kucha lekhoM meM katipaya vidvAnoM ne isa para prakAza DAlA bhI hai| suhRdvara zrIyuta govinda pai maMjezvara kA mata hai ki isa pratimA kI pratiSThA IsvI san 978 aura 986 ke bIca me 981 ke mArca kI 13 tArIkha ravivAra ko huI hogii| aba vicAra karanA hai ki gommaTa svAmI kauna the aura unakI mUrti yahA~ kisake dvArA, kisa prakAra pratiSThita kI gyii| isakA kucha vivaraNa lekha naM0 85 (234) me pAyA jAtA hai| yaha lekha eka choTA sA sundara kannaDa kAvya hai jo san 1980 I0 ke lagabhaga boppaNa kavi ke dvArA racA gayA thaa| isake varNanAnusAra gommaTa purudeva apara nAma Rpabhadeva' prathama tIrthaGkara ke putra the| inakA nAma bAhubalI yA bhujabalI bhI thaa| inake jyeSTha bhrAtA bharata the| RSabhadeva ke dIkSita hone ke pazcAt bharata aura bAhubalI donoM bhrAtAoM me sAmrAjya ke liye yuddha huA, jisameM bAhubalI kI vijaya huI, para saMsAra kI vAsanA se virakta ho unhone sAmrAjya ko apane jyeSTha bhrAtA bharata ko sauMpa diyA aura Apa tapasyA karane vana me cale gye| thor3e hI kAla meM ghora tapasyA ke dvArA unhoMne kevala-jJAna prApta kiyaa| bharata ne, jo aba cakravartI ho gaye the, podanapurame smRti-svarUpa unakI zarIrAkRti ke anurUpa 525 dhanuSa pramANa kI eka 1-Rpabhadeva kA varNana bhAgavatapurANa, paJcama skandha, adhyAya 3-7 meM bhI vistArapUrvaka milatA hai| 2-jainapurANoM meM podana, paudana eva paudanya-bauddhagranthoM meM dakSiNApathastha azmakadeza kI rAjadhAnI potana yA potali-bhAgavatapurANa meM ikSvAkuvazIya azmaka kI rAjadhAnI paudanya nAma se vikhyAta yaha nagara misavara zrIyuta vA0 kAmatAprasAdajI ke mata se vindhya ke uttaravartI takSazilA eva zrIyuta mRhaddhara govinda

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[ bhAga 6 1 pratimA sthApita karAI / samayAnusAra mUrti ke Asa-pAsa kA pradeza kukkuTasarpoM se vyApta ho gayA, jisase usa mUrti kA nAma kukkuTezvara par3a gayA / dhIre-dhIre vaha mUrtti lupta ho gayI aura usake darzana kevala muniyoM ko hI mantra - zakti se prApya ho gaye / gaMganareza rAcamalla ke mantrI cAvuNDarAya ne isa mUrti kA varaNana sunA aura unheM usake darzana karane kI abhilASA huI / para paudanapura kI yAtrA azakya jAna unhoMne usI ke samAna eka saumya mUrtti sthApita karane kA vicAra kiyA aura tadanusAra isa mUrti kA nirmANa karAyA / yahI varNana thoDe - bahuta hera-phera ke sAtha bhujavalizataka, bhujavalicarita, gommaTezvaracarita, rAjAvalikathe aura sthalapurANa me bhI pAyA jAtA hai| eka bAta hai, jinasena ( I0 san 838) ke AdipurANa, paMpa (I0 san 942) ke kannaDa AdipurANa, cAvuNDarAya ( I0 san 978 ) ke cAvuNDarAyapurANa, ratnAkarasiddha (I0 san 1557 lagabhaga) ke bharatezvaravaibhava Adi me bhI bAhubali -sambandhI kathA milatI haiM avazya; para yahA~ bharatacakravartI kI kathA ke sAmane inakI kathA gauNa ho gaI hai / ina sabo me inake varNana ke viSaya me to uparyukta boppaNa paNDita kA choTA sA kAvya hI ullekhanIya hai / 210 bhAskara ava dekhanA hai ki gommaTa zabda kA kyA artha haiM aura zravaNabelagola me sthApita bAhubalI kI vizAla mUrti gommaTa nAma se kyoM prakhyAta huI / kAtyAyana kI 'prAkRtamaJjarI' ke "nmo maH" ( 3 / 42) isa sUtra ke anusAra saMskRta kA 'manmatha' zabda prAkRta meM 'gammaha' ho jAtA hai| udhara kannaDa bhASA me saMskRta kA 'granthi ' zabda 'ganTi' aura 'patha' zabda 'baTTe' Adi me parivartita ho jAte haiM / ata eva saMskRta ke 'manmatha' zabda kA 'ha' uccAraNa jo use prAkRtarUpa me nasIba hotA hai, vaha kannaDa me nahI rhegaa| balki vaha 'Ta' me badala jAyagA / isa prakAra saMskRta 'manmatha' prAkRta 'gammaha' kA kannaDa tadbhavarUpa 'gammaTa' ho jAyagA / aura usI 'gammaTa' kA 'gommaTa' rUpa ho gayA hai / kyoki bolacAla ko kannaDa me 'a' svara kA uccAraNa dhIme 'o' kI dhvani meM hotA hai / jaise - 'magu' = 'mogu', 'sappu ' = 'soppu' ityAdi / 1 udhara koMkaNI aura paMkI rAya meM vartamAna nijAma sarakAra ke nijAmAbAda jilAntargata bodhana- nAmaka eka choTA sA grAma hai / (dagraM - kramaza. jaina eNTikacerI, bhAga 3, kiraNa 3 tathA 'kaThIrava' ke san 1938 kA dasaharA vizeSAMka, pR0 52-53) agara nijAmarAjyAntargata 'bodhana' hI prAcIna pauDhanapura hotA to kyA AcArya nemicandra jaise vidvAna bhI nikaTavartI sthAna me aparicita hote. kyoki inhoM ne apane gommaTasAra ( karmakANDa gAthA saM0 68) meM isa mUrti ko 'dakNikuDajiNo' spaSTa likhA hai / anyAnya vidvAnoM kI kRtiyoM me bhI isakA samadhana dRSTigocara hotA hai| isase mAlUma hotA hai ki 'uttarakukkaTajina' bhI koI avazya the / zrIyuta govinda pe isakI aura zravazya dhyAna de / 1 kaise hote isa bAta ko jAnane ke liye kAkala ke caturmukha-basadi (mandira) kI dIvAla maiM utkIrNa dhanake citroM ko yA zravaNabelagola ke zAsana-sagraha me diye hue 26 va citra ko dekha /

Page #19
kiraNa 4 ] zravaNabelagola evaM yahAM kI zrIgommaTa - mUrti marAThI bhASAoM kA udgama kramazaH arddhamAgadhI aura mahArASTrI prAkRta se huA prakaTa hai aura yaha bhI vidita hai ki marAThI, koGkaNI evaM kannaDa bhASAoM kA zabda-vinimaya pahale barAbara hotA rahA hai| kyoMki ina bhASA-bhASI deza ke logoM kA pArasparika vizeSa sambandha thA / aba kokaNI bhASA meM eka zabda 'gomaToM' yA 'gommaTo' milatA hai aura yaha saMskRta ke 'manmatha' zabda kA hI rUpAntara hai| yaha adyApi 'sundara' artha me hI vyavahRta hai / koGkaNI bhASA kA yaha zabda marAThI bhASA me pahuMca kara kannaDa bhASA meM praveza kara gayA ho - koI Azcarya nahIM / kucha bhI ho, yaha spaSTa hai ki gommaTa saMskRta ke manmatha zabda kA tadbhavarUpa hai aura yaha kAmadeva kA dyotaka hai / 211 zrIyuta pro0 ke0 jI0 kundanagAra ema0 e0 Adi eka do vidvAn isase sahamata nahIM haiM / balki kundanagArajI kA 'karNATaka - sAhitya - paripatpatrikA bhAga XXIII, pRSTha 304-305 meM isake sambandha me eka lekha prakAzita bhI ho cukA haiN| para zrIyuta govinda pai apane isI mata ko isI kiraNa meM anyatra prakAzita apane aMgrejI lekha e0 ena0 upAdhye aura zrIyuta ke0 jI0 kundanagAra Adi vizeSa prakAza DAlanA cAhiye / me samarthana karate haiM / zrIyuta mitravara vidvAno ko isa para sapramANa aba prazna ho sakatA hai ki bAhubalI kI vizAla mUrtti manmatha yA kAmadeva kyoM kahalAyI / jainadharmAnusAra bAhubalI isa yuga ke prathama kAmadeva mAne gaye hai / isI liye zravaNabelagola me yA anyatra sthApita unakI vizAla mUrttiyAM usake ( manmatha ke ) tadbhavarUpa 'gommaTa' nAma se prakhyAta huI / balki bAda mUrtisthApanA ke isa puNyakArya kI pavitra smRti ko jIvita rakhane ke liye AcArya zrInemicandrajI ne isa mUrtti ke saMsthApaka cAvuNDarAya kA ullekha 'gommaTarAya' ke nAma se hI kiyA aura isa nAmako prakhyAti dene ke liye hI cAvuNDarAya ke liye race gaye apane 'paJcasaMgraha' graMtha kA nAma unhoMne 'gommaTasAra' rakha diyA | jainiyoM meM bAhubalI kI mUrti kI upAsanA kaise pracalita huI yaha bhI eka prazna uTha khar3A hotA hai / isakA prathama evaM pradhAna kAraNa yaha hai ki isa avasarpiNI-kAla me saba se prathama arthAt apane zraddhaya pitA Adi tIrthaGkara vRSabha svAmI se bhI pahale mokSa jAne vAle kSatriya vIra bAhubalI hI the| mAlUma hotA hai ki isa yuga ke Adi meM sarva prathama mukti patha-pradarzaka ke nAte ApakI pUjA, pratiSThA Adi jainiyoM meM sarvamAnya rUpa se pracalita huI / dUsarA kAraNa yaha bhI ho sakatA hai ki bAhubalI ke apUrva tyAga, alaukika Atmanigraha aura naijabandhuprema Adi asAdhAraNa evaM amAnuSika guNoM ne sarvaprathama apane bar3e bhAI samrAT bharata ko inheM pUjane ko bAdhya kiyA hogA, vAda bharata kA hI anukaraNa auroM ne bhI / + vizeSa jijJAsu bhAskara bhAga 4, kiraNa 2 meM prati zrIyuta govinda' ko mUrti gommaTa kyoM kahalAtI hai ?' zIrSaka lekha dekhe /

Page #20
[ bhAga 6 aba dekhanA hai ki uttara bhArata kI apekSA dakSiNa bhArata me bAhubalIjI kI pratimA kA vizeSa pracAra kyoM huA ? saMsAra kA yaha aTala niyama hai ki jo jisa viSaya me apane ko niSNAta banAnA cAhatA hai, vaha usa viSaya ke vizeSajJa ko DhUMDhatA hai / jaise--dhanurvidyA sIkhane vAlA eka yogya dhanurdhara ko evaM Ayurveda sIkhanevAlA eka suyogya AyurvedajJa ko / isa niyamAnusAra kSatriya vIroM ke liye saMsAra vijayI, prathama kAmadeva, mahAbAhu bAhubalI ko chor3a kara dUsarA koI Adarza vyakti nahIM mila sakatA thA / yahI kAraNa hai ki cAvuNDarAya jaise vIra - mArtaNDa ne inhIM ko apanA Adarza mAna liyA / kArkala evaM veAra ke zAsaka vIra kSatriyoM ne bhI pIche inhoM cAvuNDarAya kA anukaraNa kiyA hai / vAstava meM vIra kSatriyoM ke liye bAhubalA ko chor3akara iha para donoM ke sarvayogya patha-pradarzaka dUsarA koI nahIM mila sakatA hai 112 bhAskara

Page #21
dhavalgola ! [ racayitA - zrIyuta kalyANakumAra jaina, 'zazi' ] tuma prAcIna kalAoM kA Adarza vimala darazAte bhArata ke dhruva gaurava-gar3ha para jaina-ketu phaharAte kalA-vizva ke supta prANa para amRta rasa barasAte nidhiyoM ke hata sAhasa meM navanidhi - saurabha sarasAte Ao isa Adarza kIrti ke darzana kara haraSAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo | ( 2 atIta tumhArA zubhasmaraNa kara tIrtharAja he zubhra phUla-phUla uThatA hai antastala surasari svayameva hamArA -sahaza vahA dI tumane pAvana gaurava - dhArA tIrthakSetra jaga meM tuma ho dedIpyamAna dhruvatArA khile puSpa kI taraha vizva meM navasugandha mahakAo vandanIya he jainatarthi tuma yuga-yuga meM jaya pAo // ( 3 ) divya viMdhyagiri bhavya candragiri kI zobhA hai nyArI pulakita hRdaya nAca uThatA hai ho barabasa AbhArI yaza-dhArI zruta-kevalI subhadrabAhu samrAT mahA tapa-tapa ghora samAdhimaraNa kara yahIM kIrti vistArI mAna bar3hAo uTho pUrvajoM kI gAthAeM jaga kA candunI he jainatIrtha tuma yuga-yuga meM jaya pAo |

Page #22
mAskara [ bhAga 6 ( 4 ) gAna-ATha nau zilA lekha kA hai tumameM durlabha dhana zrAvaka-rAjA-menAnI zrAvikA-AryikA munijana dhIra-dhIra-gambhIra kathAeM dharma-kArya saJcAlana una zilAlekhoM meM hai inakA sundaratama varNana darzana kara isa puNya kSetra kA jIvana saphala vanAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo // paMgu-rakSA para prANa diye jina logoM ne ha~sa ha~sa kara cIra-vadhU sAvi* lar3I pati-sa~ga samara ke sthala para candragupta samrATa maurya kA jIvana ati-ujjvalatara ninita hai isame ina saba kA smRti-paTa mahAmanohara A-A eka bAra tuma bhI isake darzana kara jAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo // mandira ani-prAcIna kalAmaya yahA~ aneka suhAte durlabha mAnamnambha manohara anupama chavi dikhalAte mA anekAneka videzI darzanArtha haiM Ate yA nitra nirmANa desa Azcarya-cakita raha jAte apanI nirupama kalA dekhane dezavAsiyoM / Ao candaya he jainatIrtha tuma yuga-yuga meM jaya pAo / mA gogaTera mAvali kI ati-gauravazAlI nI hai citta-lubhAnevAlI * mA ma gama mAriyo / ke bI0 shaastrii|

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kiraNa 2 . zravaNabelagola bar3hA rahI zobhA zarIra para car3ha latikA zubhazAlI mAnoM divya kalAoM ne apane hAthoM hI DhAlI isa unnati ke mUla kendra meM jIvana jyoti jagAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo // U~ce sattAvana suphITa para nabha se zIsa lagAe zobhA detI jainadharma kA ujjvala yaza darazAe jisane kauzala-kalA-kalAvida ke sammAna baDhAe dekha-dekha haidara-TIpU sultAna jise cakarAe Ao isakA gaurava lakha apanA sammAna bar3hAo vandanIya he jainatIrtha tuma yuga-yuga meM yaza pAo // gaMga-vaMza ke rAcamalla nRpa vizva-kIrti-vyApaka haiM nRpa-mantrI cAmuNDarAyajI jisake saMsthApaka haiM jo nirmANa huA nause nabbe meM yazavarddhaka hai rAjya-vaMza maisUra Ajakala jisakA saMrakSaka hai / usakI dekha-rekha rakSA meM apanA yoga lagAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo // kahe lekhanI puNya-tIrtha kyA gaurava-kathA tumhArI vistRta kIrti-sindhu tarane meM hai asamartha vicArI nata mastaka antastala tana-mana-dhana tuma para balihArI zata-zata namaskAra tuma ko he namaskAra adhikArI phira sampUrNa vizva meM apanI vijaya-dhvajA phaharAo vandanIya he jainatIrtha tuma yuga-yuga meM jaya pAo // * mUrti sthApanA-kAla abhI ThIka nizcita nahIM ho pAyA hai| -ke0 bI0 shaastrii|

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pANini, pataJjali aura pUjyavAda [lekhaka-zrIyuta pa0 kailAzacandra zAstrI] aAdhyAyIsUtra ke praNetA prasiddha vaiyAkaraNa pANini aura unake bhASyakAra pataJjali ko itihAsakAro ne IsvI san se pahale kA vidvAn siddha kiyA hai| kintu zolApura se prakAzita sarvArthasiddhi-nAmaka grantha kI tathokta mahatvapUrNa prastAvanA meM jainasamAja ke udIyamAna vidvAn zrIgautamacandra motIcandra koThArI ema0 e0 ne unheM zrAdya jainavyAkaraNa ke praNetA AcArya pUjyapATha (IsA ko 5vIM zatAbdI) kA samakAlIna siddha karane kA prayAsa kiyA hai| koThArI jI kA ukta prayAsa yadi kinhIM Thosa pramANoM ke AdhAra para avalambita hotA to sacamuca jainasamAja ke liye yaha garva kI bAta hotii| kintu mujhe duHkha ke sAtha likhanA par3atA hai ki unhoMne likhate samaya kadAcit yaha socA hI nahIM ki yaha kArya kitanA gurutara hai| unakI bhUmikA ke aitihAsika aMza ko par3ha kara mujhe to yahI pratIta huA ki vaha itihAsajJoM ke liye nahIM likhA gayA aura na aitihAsika dRSTikoNa se hI likhA gayA hai| usake likhane meM sAmpradAyika dRSTikoNa se hI kAma liyA gayA hai aura saMbhavata vaha usI taraha ke logoM ke liye likhA bhI gayA hai| lekha kA koI-koI muddA (yukti) vicAraNIya bhI hai, kintu lekhaka ne itane utAvalepana se apanI lekhanI ko calAyA hai ki unhoMne apane kisI bhI tarka ko DaTakara pramANita nahIM kiyA hai| unheM socanA cAhiye thA ki jina pranyakAroM ke sambandha me ve lekhanI calA rahe hai unake bAre meM dezIya aura videzIya lekhakoM ne z2arUrata se jyAdA likhA hai aura Aja taka ke sabhI itihAsajJa unheM IsvI san meM pahale ko vidvAn mAnane meM ekamata hai| ataH unake bAre meM jo kucha likhA jAnA cAhiye vaha khUba soca-samajha kara likhA jAnA cAhiye, jisase anya itihAsajJa usa para vicAra kara sakeM aura lekhaka ko unake hAsya kA pAtra na bananA pdd'e| kintu lekhaka ne usa pora vilkula dhyAna nahIM diyA jAna pddtaa| unake lekha ko par3hane se aisA mAlUma hotA hai ki unhoMne jo kucha likhA use svaya siddha samajha liyaa| astu, merA likhanA phahAM taka ThIka hai yaha Age kI AlocanA se svayaM jJAta ho jAyagA / pUjyapAda ke nAma nandisaMgha kI pahAvalI meM eka zloka nimna prakAra hai "yazaHkItiryazonandI devanandI mahAmatiH / zrIpUjyapAdAparAkhya guNanandI gunnaakrH||"

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kiraNa 4] pANini, pataJjali aura pUjyapAda 215 isa zloka meM jitane nAma Aye haiM, koThArI jI unheM pUjyapAda ke nAmAntara batalAte hai / kintu yaha ThIka nahIM hai| isake liye hameM paTTAvalI' kA isase pUrva kA zloka dekhanA cAhiye, jo nimna prakAra hai -- "tataH paTTadvayI jAtA prAcyudIcyupalakSaNAt / teSAM yatIzvarANAM syurnAmAnImAni tattvataH // " isa zloka meM batalAyA hai ki usake bAda do paTTa ho gaye eka pUrvIya paTTa aura dUsarA uttarIya / una paTToM meM jo munIzvara hue unake vAstavika nAma nimna prakAra hai|' __isa zloka ke sAtha ukta zloka ko par3hane se yaha spaSTa ho jotA hai ki ukta zloka meM jo yaza kIrti, yazonandI, dvitIya nAma pUjyapAda ke dhAraka mahAmati devanandI aura guNoM ke Akara guNanandI kA nAma AyA hai, ye saba nAma eka hI prAcArya ke nahIM hai, kintu paTTa para hone vAle vividha AcAryoM ke nAma hai| jo do nAma eka hI AcArya ke the, unhe paTTAvalIkAra ne 'zrIpUjyapAdAparAkhyaH' likha kara svayaM spaSTa kara diyA hai| anya upalabdha pramANoM se bhI pUjyapAda ke devanandI aura jinendrabuddhi ye do hI nAma upalabdha hote hai, yaza-kIrti Adi nAmoM kA samarthana anya kisI bhI pramANa -se nahIM hotaa| 'guNanandI' nAma ke samarthana meM koThArI jI ne zabdArNavacandrikA kA jo 'zrIpUjyapAdamamalaM guNanandidevam' ityAdi zloka diyA hai, usakA Azaya samajhane meM bhI unheM bhrama huA hai| isa zloka meM granthakAra ne bhagavAn mahAvIra ke vizeSaNarUpa se krama se pUjyapAda kA, guNanandI kA aura apanA nirdeza kiyA hai| yaha guNanandI eka pRthak AcArya hue hai, jinhoMne pUjyapAda ke sUtrapATha' ko saMzodhita aura parivardhita kara ke vaha sUtrapATha taiyAra ra 'bhAskara' bhAga 1, kiraNa 4 me nandisaMgha kI paTTAvalI 26 veM zloka se dI hai aura likhA hai ki isa paTTAvalI ke prAramma ke 25 zloka zrIzubhacandrAcArya kI gurvAvalI ke prArambhika 25 zlokoM ke hI samAna haiN| ataH yaha zloka yaho zubhacandrAcArya kI gurvAvalI se diyA gayA hai| usameM bhI isake bAda 'yazaHkIrti' ityAdi zloka AtA hai| 2 jainendravyAkaraNa ke do sUtrapATha upalabdha hai-eka para mahAvRtti hai aura dUsare parazabdArNavacandrikA tathA jainendraprakriyA hai| sva0 ke0 bI0 pAThaka dUsare pATha ko maulika batalAte hai| unhoMne isake sambandha me eka lekha likhA thaa| kintu zrIyuta premIjI mahAvRttivAle sUtra-pATha ko hI maulika samajhate hai| isa sambandha me 'jainasAhitya-saMzodhaka' bhAga 1, aGka 2 me prakAzita 'jainendra vyAkaraNa aura AcArya devanandI' zIrSaka-unakA mahattvapUNa lekha paThanIya hai| isa lekha ke likhane me usase bhI sahAyatA lI gaI hai aura isake liye maiM premIjI kA AbhArI huuN|

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218 bhAskara [bhAga 6 kiyA thA, jisa para zabdArNavacandrikA aura jainendraprakriyA TIkA banAI gaI hai| yaha bAta zabdArNavacandrikA ke antima zloka ke noce diye caraNoM se spaSTa hai 'zrIsomadevayatinirmitamAdadhAti yA nauH pratItaguNananditazabdavAdhauM / ' isameM somadeva-nirmita vRtti ko guNanandI AcArya ke 'zabdArNava' meM praveza karane ke liye naukA ke samAna batalAyA hai| tathA jainendraprakriyA ke antima zloka meM "saiSA zrIguNananditAnitavapuH zabdArNavaM nirNayam' likhakara batalAyA hai ki guNanandI ne zabdArNava ke zarIra ko vistRta kiyA thaa| ata. guNanando pUjyapAda kA nAmAntara nahIM hai, kintu usa nAma ke vaha eka pRthak AcArya hai| pANini, pataJjali aura pUjyapAda kannaDa bhASA meM caMdrappa kavi-nirmita eka pUjyapAdacarita pAyA jAtA hai| usameM prasiddha cayAkaraNa pANini ko pUjyapAda kA mAmA batalAyA hai tathA likhA hai ki pANini apane aSTAdhyAyI anya ko vinA pUrNa kiye hI mara gaye, aura marate samaya apane bhAnaje pUjyapAda se apanA anya pUrNa karane ke liye kaha gaye, jise unhoMne bAda ko pUrNa kara diyaa| koThArI jo phA mantavya hai ki isa carita meM kavi ne jo kucha likhA hai vaha saba pramANa hai yA nahIM, yaha to nahIM kahA jA sakatA, kintu usakA bahubhAga pramANa hai aura pANini ke grantha aSTAdhyAyI kI pUrti karane kA ullekha to pramANa hai hii| isa prakAra kannaDabhASA ke ukta carita meM varNita ghaTanAkrama ko AdhAra mAnakara phoThArI jI ne pANini ko pUjyapAda kA samakAlIna arthAt IsA kI pAMcavI zatAbdI kA vidvAn siddha karane kA prayAsa kiyA hai| tathA java pANinivyAkaraNa ke praNetA pUjyapAda ke samakAlIna haiM, taba usa para mahAbhASya kI racanA karanevAle pataJjali mahArAja to unaka bAda ke hone hI caahiye| kintu koThArI jI ne unheM bhI pANini kA na kevala samakAlAna api tu unakA pUrvavartI batalAyA hai| kyoMki ve likhate hai-"vayaM tu bhASyakAra khiSTAndoyAyAM caturvA paJcamyAM vA zatAnyAM prAdurAseti manyAmahe / ' arthAt-'hamArA mata hai / bhAyaphArasvI san kI cauthI athavA pAMcavIM zatAbdI meM hue hai| isake pahale pANi natipaya meM unhoMne likhA hai-"yadyapi kepAMcid viduSAM matena pANinirAcAryaH khiSTakAlA para svatanupamA bhAratabhRmimalaJcakAra, tathApyasmanmatena sa khiSTAndIyapaJcamazata praadurghbhuuv| apAMn-'yadyapi kinhIM vidvAnoM ke mata se AcArya pANini ne IsvI san se pahale isa bhAgnabhUmi ko apane janma se suzobhita kiyA thaa| kintu hamAre mata se va sA kI pAMcavI zatAbdI meM hue haiN| isa skhalita lekhanI ke bAre meM kyA likhA jaaye| astu

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kiraNa 4] pANini, pataJjali aura pUjyapAda 219. pANini aura bhASyakAra pataJjali ke pUrvokta samaya nirdhAraNa meM koThArI jI ne jo upapattiyAM dI hai, unakI AlocanA karane se pahale pANini aura pataJjali kI samakAlInatA ke virodha meM hI kucha likhanA upayukta hogaa| usa avasthA meM unakI bahuta sI upapattiyA~ svataH bekAra ho jaayeNgii| saMskRta ke abhyAsiyoM se yaha bAta chipI huI nahIM hai, ki pANini-vyAkaraNa para kAtyAyana ne vArtika banAI thIM aura bhASyakAra ne apane bhASya meM unakA vyAkhyAna ityAdi kiyA hai| tathA mahAbhASya meM kucha aisI vArtika ityAdi bhI pAyI jAtI haiM, jinheM bhASyakAra ne kAtyAyana kI vArtikoM ke sambandha meM uddhRta kiyA hai| isa prakAra ke vArtika Adi ke racayitA bhAradvAjIya aura saunAga Adi kahe jAte haiN| udAharaNa ke liye (1) 2-2-18 sUtra para kAtyAyana kI tIsarI vArtika "siddha tu kvAGsvatidurgatiH vacanAt" aura cautho vArtika "prAdayaH ktArtha hai| ina donoM vArtikoM kA vyAkhyAna karake pataJjali likhate hai-"etadeva ca saunAgairvistaratarakeNa paThitam / " isakA vyAkhyAna karate hue kaiyaTa likhatA hai-"etadeveti / kAtyAyanAbhiprAyameva pradarzayituM saunAgairativistareNa paThitamityarthaH / " (2) 1-1-20 sUtra para kAtyAyana kI vArtika hai-"ghusaMjJAyAM prakRtigrahaNaM zidvikRtArtham / " isa para pataJjali likhate hai-"bhAradvAjIyAH paThanti-dhusaMjJAyAM prakRtigrahaNaM shissttikRtaarthm|" yaha vArtika kAtyAyana ke niyama meM eka maulika parivartana karatI hai| (3) 3-1-89 sUtra meM pANini ne jo niyama batalAyA thA, usameM vRddhi karate hue kAtyAyana likhate hai-"yaciNoH pratiSedhe hetumaNizrIva AmupasaMkhyAnam / " isakI vyAkhyA karane ke vAda pataJjali likhate haiM-"bhAradvAjoyA paThanti-yakciNoH pratiSedhe NizranthigranthibAmAtmanepadAkarmakANAmupasaMkhyAnam / " yaha kAtyAyana ke mata kI eka taraha se AlocanA hI hai jo bhAradvAjiyoM ne kI hai| isI prakAra ke anya udAharaNa bhI diye jA sakate hai| inake sivAya bhASyakAra ne 'anye 'kecit' Adi likha kara kucha anya AcAryoM ke bhI matoM kA ullekha kiyA hai| __ cArtikoM ke sivAya mahAbhASya meM bahuta sI kArikAeM bhI pAI jAtI hai| aura jaise saba bArtikoM ko eka lekhaka kI batalAnA bhrAmaka hai usI taraha saba kArikAoM ko bhI eka hI lekhaka kI batalAnA bhramapUrNa hai| ye kArikAeM kAtyAyana kI bhI nahIM kahI jA sakatI, kyoMki unameM se kucha kArikAe~ kAtyAyana ke niyamoM kA saMgraharUpa hai, kucha unake viruddha haiM aura kucha vArtikoM kI AlocanA karatI hai| eka bAta aura bhI bhyAna meM rakhane yogya hai, vaha yaha ki pataJjali ne kArikAoM kA kucha bhAga vinA vyAkhyA

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[mAgada bhAskara 20 kiye hI rahane diyA hai java ki kucha bhAga para vArtikoM ke DhaMga se hI vyAkhyAna kiyA hai| avyAkhyAta kArikAeM do prakAra kI haiM-eka' to vArtikokta bAtoM kA kevala sgraha ke rUpa meM hai aura ve prAya usa sUtra ke vyAkhyAna ke anta meM pAI jAtI hai, jinase ve sambandha rakhatI hai| dUsarI prakAra kI anyAkhyAta kArikAe~ vArtikoM kA kevala saMgrahIta rUpa nahIM hai, kintu ve bhASya ke vivaraNa kI Avazyaka aGgabhUta hai| pANini vyAkaraNa ke viziSTa abhyAsI paM0 golDa sTUkara kA mata hai ki ye avyAkhyAta kArikAe~ kAtyAyana ko vArtikoM ke bAda meM racI gaI haiN| vArtika aura kArikAoM ke sivAya mahAbhASya meM jo tIsarI vastu dhyAna dene yogya hai, yaha hai pribhaassaaeN| kucha paribhASAe~ kAtyAyana se pahale kI mAno jAtI haiM, kyoMki phAtyAyana ne apanI vArtikoM meM unheM uddhRta kiyA hai| mahAbhASya ke isa vihagAvalokana se hama isa pariNAma para pahuMcate haiM ki pANinivyAkaraNa para kAtyAyana ke vArtika race jAne ke bAda, tathA una vArtikoM ke Upara bhI bhAradvAjIya vagairaha vaiyAkaraNoM ke prati-vArtikoM tathA kArikAoM kI racanA hone ke bAda pataJjali ne apanA mahAbhASya banAyA thaa| kAtyAyana ne pANini ke lagabhaga Adhe sUtroM para vArtika racI hai, jinakI saMkhyA 4000 se bhI adhika hai| ina vAtikoM ke dvArA kAtyAyana ne pANini-vyAkaraNa ko bahuta sI kamiyoM kI pUrti kI hai, aneka niyamoM meM parivartana aura parivardhana kiyA hai| unake dekhane se patA calatA hai ki pANini ke samaya meM jo prayoga 1 isa prakAra kI kArikAoM ke bAre me TIkAkAra bhI spaSTa ullekha karate haiN| yathA 2-1-60 sUtra kI vyAkhyA me kaiyaTa likhate haiM-"pUrva evArthaH AryayA saMgRhIta." 2-4-85 me "eSa evAthe AryayA drshitH| 2-4-85, kArikA 2, 3, me-"pUrvokta evAthaH zlokena sNgRhiitH|" ityAdi / dUsarI prakAra kI kArikAe~ 4-1-44 sUtra kI carcA meM pAI jAtI hai| yathA-guNavacanAdityucyate / ko guNo nAma ? satve nivezate ...' ityAdi / isI ke Age "aparaHAha" karake 'upaityanyad jahAtyanyad' ityAdi avyAkhyAta kArikA hai| tathA 4-1-63 mA "jaaterityucyte| kA jAti ma ? AkRtigrahaNA jAtiH ... " ityaadi| "isAra Age 'aparaH Aha' karake 'prAdurbhAvavinAzAbhyAm" ityAdi kArikA hai jo dUsarA mata batalAtI hai| 3 1-1-65 para eka vAtika isa prakAra hai- antyavijJAnAtsiddhamiti cennAnathakalA vidhirnbhyaasvikaare|" isakA 'nAnarthake' ityAdi aMza paribhASA hai, jo bhASya / spaSTa hai|

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kiraNa 4] pANini, pataJjali aura pUjyapAda 331 zuddha samajhe jAte the, kAtyAyana ke samaya meM ve yA to azuddha samajhe jAne lage the, yA unakA pracAra nahIM rahA thaa| yathA-"indhibhavatibhyAJca" (1-2-6), pANini kA yaha sUtra indhra aura bhU dhAtu se pare liTa ko kit karatA hai, kintu kAtyAyana usakA niSedha kara' hue kahate haiM--"indhezchandoviSayatvAd bhuvo khuko nityatvAttAbhyAM kidvavacanAnarthakyam / kAtyAyana ko vArtikoM se dUsarI bAta yaha mAlUma hotI hai ki usa samaya kucha zabdoM kA jo artha pracalita thA, pANini usase anabhijJa the| yathA-pANini likhate hai'araNyAnmanuSye' (4-2-139), isase spaSTa hai ki vaha AraNyaka kA artha 'jaMgala meM rahanevAlA manuSya' karate hai| kintu isa para pataJjali 'atyalpamidamucyate manuSya iti' likha kara likhate haiM-'pathyadhyAyanyAyavihAramanuSyahastiSviti vaktavyam / yaha kAtyAyana ko vArtika hai jo AraNyaka kA artha jaMgala ko rAstA, jaMgalI hAthI, prAraNyaka' adhyAya Adi batalAtA hai| ___ pANini ke viziSTa abhyAsiyoM ne kAtyAyana aura pANini kA paurvAparya batalAne ke liye isa taraha kI bahuta sI bAte mahAbhASya se khoja nikAlI hai, unake dene se lekha kA vyartha kalevara bar3ha jaaygaa| hamArA isa carcA se kevala itanA hI batalAne kA abhiprAya hai ki pANini aura pataJjali kI samakAlInatA to asambhava hai hI kintu pANini ke sUtroM para vArtikoM ke racayitA kAtyAyana bhI pataJjali ke samakAlIna nahIM the| ina tInoM granthakAroM kI racanAoM ke tulanAtmaka adhyayana se jo niSkarSa nikalatA hai usa para vicAra karate hue pANini aura pataJjali ke bIca meM kama se kama 200 varSa kA antara mAnanA hogA, kyoMki itanA antarAla mAne binA zabdazAstra kI ve samasyAeM hala nahIM ho sakatIM, jo ukta tInoM racanAoM ke kramika adhyayana se jJAta hotI haiM aura jinakA AbhAsa-mAna Upara karAyA gayA hai| ataH pANini ko IsA kI pAMcavIM zatAbdI ke madhya yA anta kA vidvAn mAnane para pataJjali ko sAtavIM zatAbdI kA vidvAn mAnanA hogaa| isakA matalaba yaha hA ki bhASyakAra pataJjali prasiddha vaiyAkaraNa bhartRhari ke samakAlIna the, jinakA maraNa 60 650 meM huA thaa| kintu bhatRhari ne apane vAkyapadIya-nAmaka prasiddha grantha ke dvitIya kANDa ke anta meM mahAbhASya kA jo itihAsa diyA hai, vaha isa sthiti para acA 1 isIpara se vidvAnoM kA yaha vicAra hai ki pANini vaidika zAstra AraNyakoM se anabhijJa the, kyoMki unhoMne AraNyaka zabda kA artha 'AraNyaka adhyAya' nahIM kiyA, jaisA ki kAtyAyana ne kiyA hai| ataH ve AraNyakoM kI racanA se pahale hue haiN|

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rarara bhAskara [bhAga 6 prakAza DAlatA hai| bhartRhari likhate hai "prAyeNa saMkSepatazca navyavidyAparigrahAn / saMprApya vaiyAkaraNAna saMgrahe samupAgate // kRte'tha pAtaJjalinA guruNA tIrthadarzinA / sarveSAM nyAyabIjAnAM mahAbhASye nibandhane // alabdhagAdhe gAmbhIryAduttAna iva sauSThavAt / tasminnakRtabuddhInAM naivAvasthitanizcayaH // vaijisaubhavaharyakSaiH zuSkatarkAnusAribhiH / ArSenilAvite anthe saMgrahapratikaJcukaiH // yaH pAtajaliziSyebhyo'bhyaSTo vyAkaraNAgamaH / kAlena dAkSiNAtyeSu granthamAtre vyavasthitaH // parvatAdAgamaM labdhA bhASyabIjAnusAribhiH / sa nIto bahuzAstratvaM candrAcAryAdimi punH|| nyAyaprasthAnamAgA~stAnabhyasya svaM ca darzanam / praNIto guruNA'smAkamayamAgamasaMgrahaH // " arthAt- navya vidyA ke pAragAmI vaiyAkaraNoM kI tathA (vyADi ke) saMgraha kI sahAyatA se pataJjali ne apane mahAbhASya meM samasta nyAyoM kA nivandhana kiyaa| jaba logoM ko yaha mAlUma huA ki yaha mahAbhASya bahuta gambhIra hai ata isakI gahanatA kA patA lagAnA phaThina hai, tathA akRtabuddhi jana usameM dRr3ha nizcaya nahIM raha skte| tava zuSka tarka ke anusartA, vaiji, saubhava aura haryakSa nAma ke caiyAkaraNoM ne, jo saMgraha ke tarafadAra the, pataJjali ke bhASya ko chinna-bhinna kara ddaalaa| pataJjali ke ziSyoM se usakA grantha punaH prApta ho sakA aura usakI eka kApI kucha samaya taka dakSiNa meM rhii| candrAdi AcAryoM ne parvata se isa grantha ko prApta kiyA aura usako bahuta sI pustakoM meM kara diyA (arthAt usakI bahuta sI pratilipiyA~ karA ddaaliiN)| mere guru ne una nyAyoM kA tathA apane darzana kA abhyAsa karake yaha prAgama saMgraha bnaayaa| isa ullekha se kama se kama itanI bAta to spaSTa hai ki bhartRhari ke janma se bahuta pahale mahAbhApya ko racanA ho cukI thii| cInI yAtrI itsiMga ke ullekhAnusAra bhartRhari kI mRtyu I0 650 meM huI hai| yadi unakI mRtyu se 150 varSa pahale bhI pataJjali kA kAla 1 ye zloka golDasTUkara ke grantha se liye gaye haiN| 2 itsiMga ne likhA hai ki bhartRhari ne mahAbhASya para eka vRtti racI thii| kumArila ke taMtravAtika pR0 223 me bhI mata hari kI isa TIkA kA ullekha milatA haiN|

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kiraNa 4] pANini, pataJjali aura pUjyapAda 223 mAnA jAve to pANini kA samaya IsA kI pAMcavoM zatAbdI nahIM ho sakatA, kyoMki hama Upara vatalA Aye hai ki pANini aura pataJjali kabhI bhI samakAlIna nahIM ho skte| rAjataraGgiNI meM eka zloka nimna prakAra se milatA hai candrAcAryAdimirlabdhAdezaM tasmAttadAgamam / __pravartitaM mahAbhASyaM svaM' ca vyAkaraNaM kRtam / / 1- 176 / / arthAt-candra Adi AcAryoM ne usakI (rAjA abhimanyu kI) AjJA prApta karane ke vAda mahAbhASya kA uddhAra kiyA aura apanA vyAkaraNa (candravyAkaraNa) banAyA / bhartRhari ke 'parvatAdAgamaM labdhvA' Adi zloka ke sAtha isa zloka ko par3hane se donoM kA Azaya eka sA lagatA hai| yaha candra candravyAkaraNa kA praNetA vaiyAkaraNa candra hI pratIta hotA hai| yaha candraH pUjyapAda kA pUrvavartI mAnA jAtA hai| ataH isa ullekha ke AdhAra para na kevala pANini, kintu bhASyakAra pataJjali bhI pUjyapAda ke pUrvavartI siddha hote haiN| __isa prakAra pANini aura patajali ke sAhitya tathA anya ullekhoM ke AdhAra para na kevala pANini api tu pataJjali bhI pUjyapAda ke samakAlIna yA bAda ke siddha nahIM hote pesI dazA meM koThArI jI ne unako samakAlIna siddha karane ke liye jo pramANa diye haiM, una para vicAra karanA kevala lekha kI kalevara-vRddhi kA hI kAraNa hogaa| tathApi pAThakoM ko yaha batalAne ke liye ki koThArI jI ne isa gurutara aitihAsika kArya meM kitane utAvalepana se vinA vicAre lekhanI calAI hai, unake kucha pramANoM para vicAra kiyA jAtA hai| pANini tathA jainendravyAkaraNa ke bahuta se sUtra paraspara meM milate haiN| isake AdhAra para pUjyapAda-carita kI isa bAta ko pramANita karanA ki pUjyapAda ne pANinivyAkaraNa ko parNa kiyA thA, kevala hAsyAspada hai| isI taraha yadi bhASyakAra yA kozikAvivaraNakAra kisI mata ko pUrvAcArya kA batalAte haiM aura vaha mata jainendra-vyAkaraNa ke racayitA kA bhI hai to 'bhASyakAra aura kA0 vivaraNakAra ne pUjyapAda ke mata kA ullekha kiyA hai| yaha kalpanA tabhI satya samajhI jA sakatI hai jaba unase pahale kevala pUjyapAda hI aise vaiyAkaraNa siddha hoM, jinakA ukta mata rahA ho| vinA aisA kiye yaha to asiddha ko 1 mi0 Troyara ne apane saMskaraNa meM 'candravyAkaraNaM kRtam' pATha diyA hai| aisA golDasTUkara likhate haiN| 2 dekho-'annalsa Apha bhaNDArakara pUnA, ji0 13, pR0 25 para DA0 pAThaka kA lekh| -

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224 bhAskara [bhAga 6 asiddha se siddha karane kI ceSTA ke samAna hI hai| hama pahale vatalA Aye haiM ki bhASyakAra ne 'ketri' Adi likhakara aneka AcAryoM ke matoM kA nirdeza kiyA hai| ataH isa prakAra ke thothe pramANoM se koI niSkarSa nahIM nikAlA jA sktaa| 1 pataJjali ne 'aparaH Aha' karake jAti kA eka lakSaNa uddhRta kiyA hai| . jisakI vicAradhArA jainasiddhAnta se mela khAtI hai| isa mAmUlI sI bAta se koThArIjI ne niSkarSa nikAlA hai ki bhASyakAra kiso jainavaiyAkaraNa se bAda meM hue hai| vaiyAkaraNa vyAkaraNa-viSayaka granthoM meM vaiyAkaraNoM ke hI mata uddhRta karane kI pratijJA to sambhavataH nahIM karate hai| yadi aisA koI niyama hotA ki vyAkaraNa-viSayaka granthoM meM kisI nayAyika, dArzanika, saiddhAntika yA kavi kA koI mata yA koI vicAra uddhRta nahIM karanA cAhiye to hama koThArI jI ke ukta niSkarSa se kisI taraha sahamata ho bhI jaate| kintu isa bAdarAyaNa-sambandha se sahamata hone ke liye hamArI judra buddhi taiyAra nahIM hotii| kyoMki jaina-vicAradhArA to atiprAcIna hai, use bhASyakAra kisI anya srota se jAna kara lie sakatA thaa| pUjyapAda ke sAtha isa vicAradhArA kA, patA nahIM, kaise avinA-bhAvI sambandha jor3a liyA gayA hai| 2 'vAhanamAhitAt' isa sUtra para bhASyakAra ne 'apara Aha' karake vAhanabAhyAditi vaktavyam' aisA likhA hai| jainendra meM 'bAhyAdvAhanam' sUtra hai| isa zaJca-sAmya se, jo yathAkama bhI nahIM hai, koThArI jo niSkarSa nikAlate hai ki 'apara' pada se jainendrakAra kA unlekha kiyA hai| kyoM bhI, yadi jainendra kA sUtra hI bhASyakAra ne uddhRta kiyA hai to use usane parivartita kyoM kara diyA ? kyA isase yaha niSkarSa nahIM nikAlA jA sakatA ki jainendrakAra ne bhASya ko isa cArtika ko hI parivartita karake apanA sUtra banA liyA hai, janendrakAra ke sAmane kAtyAyana ko vArtika thI, yaha bAta unake sarvArthasiddhi-viSayaka unlekhoM se spaSTa hai| 3 tatvArthasUtra ke caturtha adhyAya ke 'pItapadmazuklalezyAdvitrizepeSu' isa sUtra kA mAyAna pharane hue pRjyapAda svAmI ne paka vAkya isa prakAra likhA hai-"yathAhuHpratAyo taparakarago madhyamavilamvitayorupasaMkhyAnamiti / " pANini ke "taparastatkAlasya' (1-1.50) bhUta ke vyAkhyAna meM bhASyakAra ne eka vArtika isa prakAra dI hai-"yadya itAyAM tapa'phagga manyamavilambitayorupasaMkhyAna kAlabheThAt / " Age isakA vyAkhyAna karata hara bhASyakAra liyate hai-"dutAyAM taparapharaNe madhyamavilambitayorupasaMkhyAnaM kAyama tyaadi| isakA bhI koThArI jo ne yahI niSkarSa nikAlA hai| koThArI jI samahatI bhUla ko dekha kara merI unake viSaya meM jo dhAraNA thI, use bar3I Thesa

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kiraNa 4j pANini, pataJjali aura pUjyapAda reraka pahuMcI hai| eka vidvAn vyakti lekhanI ke dvArA jAnabUjha kara itanI bar3I bhUla kara sakatA hai, yaha merA AtmA mAnane ke liye taiyAra nahIM hai| sarvArthasiddhi ke jisa prakaraNa meM ukta vAkya hai, usakA Azaya koThArI jI ne kyA samajhA hai ? yaha to ve hI batalA sakate hai| kintu prakaraNa yaha hai ki TIkAkAra pUjyapAda ne "pItA ca padmA ca zuklA ca tAH pItapadma zuklAH' isa prakAra sUtrastha pada kA samAsa kiyaa| usa para ziSya ne pUchA- kathaM hasvatvam" arthAt pItA kA pIta ityAdi meM hasvatva kaise ho gayA ? AcArya ne uttara diyA'auttarapadikam' arthAt-uttara pada pare rahate hasvatva ho gayA hai| apane isa uttara kI puSTi meM prAcArya ne 'yathAhuH' karake 'dUtAyAm' ityAdi vAkya pramANa-rUpa ma uddhRta kara. diyA / arthAt-jaise 'madhyamavilambitayoH' meM (madhyamA ca vilambitA ca madhyamavilambitA) uttarapada 'vilambita' rahate hue 'madhyamA' pada ko hrasvatva ho gayA hai, usI prakAra yahAM para' bhI jAnanA caahiye| 'yathAhuH' kA 'AhuH' pada hI yaha batalAtA hai ki pranthakAra kisI anya puruSa kA pramANavAkya de rahe haiN| sambhavataH isI se koThArI jo ne ise pramANarUpa meM upasthita karate samaya 'Ahu.' pada ko chor3a kara kevala 'yathA' zabda kA ullekha kiyA hai| mahAbhASya se spaSTa hai ki apane mata ke samarthana meM pUjyapAda ne jisa vAkya ko pramANarUpa se upasthita kiyA hai, vaha kAtyAyana kI vArtika hai| ataH pANini aura unake vArtikaphAra kAtyAyana, donoM pUjyapAda ke pUrvavartI haiM, yaha nirvivAda hai| aura bhI lIjiyesarvArthasiddhi, adhyAya 7, sUtra 16 kI vyAkhyA meM 'maithuna' zabda kA artha batalAte hue' pUjyapAda svAmI apane artha ke samarthana meM zAstra kA pramANa dete hue likhate hai-"zAstre'pi 'azvavRpabhayomathunecchAyAm ityevamAdiSu tadeva gRhyte'| isa vAkya meM uddhRta 'azvavRSabhayomathunecchAyAm' pada pANini ke 7-1-51 sUtra para kAtyAyana kI prathama vArtika hai| yahA~ pUjyapAda ne kAtyAyana kI vArtika athavA bhASya kA 'zAstra' zabda se ullekha kiyA hai| ina uddharaNoM se spaSTa hai ki pUjyapAda aura pANini samakAlona nahIM the| ataH kannaDa ke pUjyapAda-caritra ke AdhAra para koThArI jI ne jo kucha havAI mahala khar3A kiyA hai, aitihAsika jagata meM usakA koI mUlya nahIM AMkA jA sakatA aura na isa taraha kI asatkalpanAoM se jainasAhitya aura jainAcAryoM kA mahattva hI bar3ha sakatA hai| pArzvanAtha-carita kA zloka vAdirAja ke pArzvanAthacarita ke prathama pariccheda meM tIna zloka nimna prakAra se mudrita hai| svAminazcaritaM tasya kasya no vismayAvaham / devAgamena sarvajJo yenAdyApi prdshyte||17||

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bhAskara : bhAga 6 acintyamahimA devaH so'bhivandyo hitaipirnnaa| zabdAzca yena siddhyayanti sAdhutvaM pratilambhitAH // 18 // tyAgI sa eva yogIndro yenAkSayyasukhAvahaH / arthine bhavyasArthAya diSTo ratnakaraNDakaH // 19 // kisI lekhaka Adi kI bhUla se kisI prati meM yaha zloka ukta krama se likhe gaye haiM aura usI para se isa taraha mudrita bhI ho gaye haiN| kintu vAstava meM 17 vAM aura 19 vA zloka eka sAtha ho kara aTThArahavAM unake bAda meM honA caahiye| kyoMki 17 veM zloka meM samantabhadra kA smaraNa karate hue unake devAgamastotra kA ullekha kiyA hai aura 19 meM unake ratakaraNDanAmaka grantha kA ullekha kiyA hai| kintu 18 / 'deva' zabda se prasiddha vaiyAkaraNa devanandI kA smaraNa kiyA hai| AdipurANa aura harivaMzapurANa' meM bhI inheM isI saMkSipta 1 harivaMzapurANa kA yaha zloka nimna prakAra hai indracandrArkajainendravyADivyAkaraNekSiNaH / devasya devasaMghasya na vandyate giraH katham ? nyAyakumudacandra kI prastAvanA ( pR0 100 ) me maine likhA thA ki isa zloka meM devanaMdI kA smaraNa kiyA hai| aura apane isa vicAra ko kaI yuktiyo se siddha kiyA thaa| kintu 'akalaGka-pranthatraya' kI prastAvanA me paM0 mahendrakumAra jI nyAyAcArya ne mere isa mata kA nirAkaraNa kiyA hai| Apa kI mukhya Apatti yaha hai ki pUjyapAda jainendravyAkaraNa ke racayitA hai ataH indra candra Adi vyAkaraNoM ke sAtha unhe apane hI racita vyAkaraNa kA ikSin-draSTA kahanA ThIka nahIM hai| kintu isa Apatti kA parihAra yaha ho sakatA hai ki harivaMzapurANakAra kI dRSTi me pUjyapAda itara vyAkaraNoM ke bhI utane hI viziSTa abhyAsI the jitane svaracita vyAkaraNa ke| arthAt jisa taraha svaracita grantha ke pratyeka rahasya se racayitA abhijJa rahatA hai usI taraha ve para-racita vyAkaraNoM ke bhI pratyeka rahasya se abhijJa the| zravaNabelagola ke zilAle0 naM050 ke eka ullekha se bhI isa bAta kA samarthana hotA hai| usame meghacandra muni kA guNagAna karate hue unhe 'sarvavyAkaraNe vipazcidadhipaH zrIpUjyapAdaH svayam' likhA hai, jo batalAtA hai ki pUjyapAda samasta vyAkaraNo ke paragAmI the| yadi isa bAta ko svIkAra na kiyA jAye aura isa zloka ke dvArA akalaGkadeva kA smaraNa kiyA jAnA hI ThIka mAnA jAye, jaisA ki paNDitajI kA mata hai, to isa vyAkaraNa-zAstra ke niyamoM kI virodha-sambandhI Apatti ke sAmane aneka aitihAsika ApattiyAM A khar3I hotI hai, jinhe dRSTi se ojhala nahI kiyA jA sakatA / tathA usake viruddha dUsare mata ke samarthana me aneka upapattiyAM bhI milatI hai|

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kiraNa 4] pANini, pataJjali aura pUjyapAda nAma se smaraNa kiyA haiM / ataH koThArIjI ne isa zloka ke AdhAra para jo samantabhadra ko vaiyAkaraNa siddha kiyA hai vaha bhI bhramapUrNa haiM | .227 donoM bAteM nimna prakAra haiM 1 yadi ukta zloka meM kalaGka deva kA hI smaraNa huA mAnA jAye to kahanA hogA ki harivaMzapurANakAra ne pUjyapAda kA smaraNa hI nahIM kiyA / kintu yaha bAta kisI bhI taraha nahIM jaMcatI ki harivaMzapurANakAra apanI racanA ke prArambha meM pramukha - pramukha zAstrakAroM kA smaraNa karate samaya jainendravyAkaraNa ke adhyetA akalaGka deva kA to vaiyAkaraNa yA vyAkaraNazAstra - -niSNAta ke rUpa meM smaraNa kareM aura Adya jainavyAkaraNa jainendra ke racayitA prasiddha zAbdikaM devanandI ko bhUla hI jAyeM / 2 aba taka zAstroM tathA zilAlekhoM meM pUjyapAda aura akalaGka ke sambandha ke jo ullekha merI dRSTi se gujare haiM, unameM pUjyapAda kA vaiyAkaraNa ke rUpa meM aura akalaGka kA tArkika ke rUpa meM hI smaraNa kiyA gayA hai| jainasAhitya meM sarvatra eka hI dhvani gUMjatI sunAI par3atI hai; aura vaha hai - " pramANamakalaGkasya pUjyapAdasya lakSaNam / " vaiyAkaraNa ke rUpa me kalaGka kA jisame smaraNa kiyA gayA ho aisA koI ullekha kamase kama mere dekhane meM to nahIM AyA / 3 harivaMzapurANakAra jinasena aura AdipurANakAra jinasena, donoM samakAlIna the, kintu harivaMza purANa kI racanA pahale aura AdipurANa kI racanA bAda ko huI hai / harivaMzapurANa kI taraha AdipurANa ke bhI prArambha meM vyatikrama se siddhasena aura samantabhadra kA smaraNa kara (bIca meM kucha anya acAryoM kA smaraNa karane ke bAda) deva nAma ke vidvAn kA smaraNa isa prakAra kiyA hai - "kavInAM tIrthakRddevaH kitarAM tatra varNyate / viduSAM vAGmaladhvaMsi tIrtha yasya vacomayam // " isameM deva ko 'kaviyoM kA tIrthaGkara' batalAyA hai aura unake vacomaya tItha ko vidvAnoM ke bAGmala kA nAzaka likhA hai / harivaMzapurANa ke pUrvokta zloka ko dekhate hue yaha zloka bhI akalaGka deva ke pakSa meM saralatA se lagAyA jA sakatA hai / kyoMki vyAkaraNa-zAstra- niSNAta kA vacomaya tIrtha 'vAGmaladhvaMsi' honA hI cAhiye / yadi AdipurANakAra ne akalaGka kA pRthak smaraNa na kiyA hotA to paNDitajI ise bhI akalaGka ke pakSa me lagAye vinA na chor3ate / kintu usake bAda hI akalaGka kA nAma smaraNa karake granthakAra ne yaha spaSTa kara diyA ki zabdazAstra-niSNAta 'deva' bhaTTAkalaGka se pRthak vidvAn haiM aura ve devanandI ke sivAya dUsare nahIM ho skte| 4 AdipurANakAra ne "bhaTTAkalaGkazrIpAlapAtrakesariNAM guNAH" Adi likha kara bhaTTAkalaGka kA kevala sAmAnya ullekhamAtra kara diyA hai, 'deva' kI taraha pRthak rUpa se unake

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228 mArakara - prAzA hai koThArI jo mere isa lekha ko sadbhAva se hI apanAyeMge aura bhaviSya meM kucha likhate samaya jaldabAjI se kAma na leNge| unase hamalogoM ko bar3I bhAzAe~ hai| kisI vizeSa guNa kA smaraNa nahIM kiyaa| yadi harivaMzapurANakAra akalaka deva kA svatantra smaraNa karate to yaha saMbhava pratIta nahI hotA ki AdipurANakAra unakA ullekhamAtra karake hI chor3a dene| isase bhI siddha hotA hai ki harivaMzapurANakAra ne jinakA ullekha bhI nahIM kiyA thA, AdipurANakAra ne unakA kama se kama sAmAnya ullekha to kara hI diyaa| __ 5 harivaMzapurANa meM 'deva' ke tmaraNa ke bAda hI vajrasUri kA smaraNa. kiyA gayA hai| devasena ke ullekha ke anusAra vajranandI devanandI ke ziSya the| isa pauvAparya se bhI yaha siddha hotA hai ki vajrasUri ke pahale jina 'deva' kA smaraNa kiyA gayA hai, vaha vajrasUri ke guru devanandI hI hai| andhakAra ne donoM ke 'nandI' pada ko chor3a kara kevala 'deva' aura 'vana' nAma se unakA smaraNa kiyA hai| harivaMza purANa (mA0 pra0 mA0) meM 'devasaMghasya' pATha mudrita hai| kintu usI ke nIce TippaNa meM likhA hai ki 'devavanyasya' aura 'devanandasya' pATha bhI upalabdha haiN| 'devanandasya' pATha azuddha hai kintu usa pATha se itanA saMketa avazya milatA hai ki isa zloka me 'deva' pada se devanandI kA grahaNa abhISTa thaa| ataH ise kliSTa kalpanA to nahIM kahA jA sakatA / 'devasaMghasya' pada apaladeva ke yadyapi anukUla par3atA hai, kyoki unhe devasaMgha kA AcArya kahA jAtA hai| kintu eka to isa viSaya kA koI spaSTa ullekha mere dekhane meM nahIM AyA, dUsare zravaNabelagola phazilAlekha naM0 108 me likhA hai ki akalaGkadeva ke svargagata ho jAne para yaha saMgha bheda huA thaa| nomare ukta zloka meM akalaGkadeva kA smaraNa huA mAnane me pUrvokta bAdhAe~ upasthita hotI hai| ataH merA vicAra hai ki 'devasaMghasya' ke sthAna me dUsarI pratiyoM meM upalabdha bAntAsya pATha hI ThIka hai| zrIyuta premIjI ne bhI apane devanandi-viSayaka lekha me yahI pATha rasyA hai| patA nahI, paNDita jI pratiyoM meM upalabdha isa pATha ko sthAna dene meM kesa 'phalsanAnagaurava' samajhate haiN| kalpanA-gaurava to taba kahA jA sakatA thA, jaba yaha pATha kisI prani meM upalabdha nahIM hotA aura sadgati ThIka baiThAne ke liye apanI ora se usakI kalpanA kI jaanii| kintu gayA to nahIM kiyA gayA hai| tathA zilAlekho ke pUjyapAda-viSayaka ullekhA meM bhI yavanAmya pATha kA samarthana hotA hai| yathA-zravaNabelagola ke zilAlekha naM0 108 meM payasAda ko 'murAdhIzvarapAyapAda likhA hai| zilAlekha naM0 105 me 'yatpUjitaH padayuge dhanadevanAbhi. nigyA hai| zilAlekha naM040 meM likhA hai- 'devatAbhiryatpUjitaM pAdayugaM ydiiym|' ma vicana meM namI niSkarSa para pahuMcanA par3atA hai ki harivaMzapurANakAra ne prasiddha bayAphara devanandI kA hI smaraNa kiyA hai, na ki vyAkaraNazAstraniSNAta akalakadeva kaa| # ina lAyaka jigna meM mujhe golDa sTUkara ke 'pANini' nAmaka grantha se bahuta adhika mazAlA milA hai| ana. unakA zrAmAra kRtajJatApUrvaka svIkAra kiyA jAtA hai|

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kIramArttaNDa kAkuNDarAya [ lekhaka zrIyuta paM0 ke0 bhujavalI zAstrI, vidyAbhUSaNa ] anatan ina aitihAsika mahApuruSoM meMvIramArttaNDa cAvuNDarAya bhI eka haiN| bhArata kA itihAsa inakA amara nAma kabhI bhulA nahIM sakatA / balki inake dvArA nirmApita zravaNabelagola kI vaha adbhuta vizAla mUrtti jaba taka maujUda rahegI tabataka saMsAra me inakI dhavala kIrtti avicchinna rUpa se phailI rhegii| eka bAta hameM yAda rakhanI cAhiye ki jaise vaha mUti adbhuta, anupama evaM vizAla hai isI prakAra vIramArttaNDa kA vyaktitva bhI sacamuca adbhuta, anupama tathA mahAn hai / yadyapi cAvuNDarAya kI jIvana ghaTanAoM kA pUrNa paricaya hameM prApta nahIM hai; phira bhI yatra-tatra upalabdha kIrtti-gAthAoM se inake mahAn vyaktitva kA patA avazya laga jAtA hai / svaracita 'tripaSTilakSaNamahApurANa' (pRSTha 5) evaM zravaNabelagola ke vindhyagirivAle zilAlekha (281) me cAvuNDarAya brahmakSatriyavaMzaja batalAye gaye haiM / isase anumAna hotA hai ki mUla meM inakA vaMza brAhmaNa thA, bAda kSatriyakarma -- asikarma ko apanAne se yaha kSatriya gine jAne lage / kheda kI bAta hai ki durbhAgya se inake mAtA-pitA kauna the aura inakA janma kahA~ aura kisa tithi ko huA thA Adi bAtoM kA ThIka-ThIka patA nahIM cltaa| yoM to 'bhujavali 'carita' me likhA hai ki inakI mAtA kA nAma kalAla devI thA / ho, cAvuNDarAya dIrghakAla taka jIte rahe, yaha anumAna karanA AsAna hai| kyoMki inheM eka-do nahIM, tIna zAsakoM ke zAsana kAla me kAma karane kA saubhAgya prApta huA thaa| sAtha hI sAtha yaha jAnanA bhI sulabha hai ki cAvuNDarAya ke bahumUlya jIvana kA adhikAMza bhAga gaMgoM kI rAjadhAnI talakADa meM hI vyatIta huA thA / ajitasenAcArya ke parama ziSya 'gaMgakulAbdhicandra' 'gaMgakulacUDAmaNi', 'jagadekavIra' the / 'dharmAvatAra' Adi anvarthaM upAdhiyoM se vibhUpita rAcamalla (caturtha) inake prakRta AzrayadAtA jisa gaMgavaMza kA sudRDha rAjya maisUra prAnta meM lagabhaga IsA kI cauthI zatAbdI se gyArahavIM zatAbdI taka banA rahA, rAcamalla usI gaMgavaMza ke suzAsaka mArasiha ke uttarAdhikArI the 1 gaMgarAjAoM ke zAsanakAla meM vartamAna maisUra kA bahubhAga unhIM ke rAjya ke antarbhukta thA, jo usa samaya 'gaMgavADi' kahalAtA thA / gaMgarAjya usa samaya apanI sarvotkRSTa dazA para pahuMca gayA thA aura Adi se hI isa rAjya kA jainadharma se ghaniSTha sambandha rhaa| balki zravaNabelagola ke lekha naM 54 (67) evaM gaMgavaMza ke anyAnya dAnapatroM se yaha bAta nirvivAda siddha hotI hai ki gaMga-vaMza kI jar3a jamAnevAle jainAcArya siMhanandI hI the / isa kathana ko 'gommaTasAravRtti' ke racayitA abhayacandra traividyacakravartI ne bhI svIkAra kiyA hai| hevvUru

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bhAskara [bhAga vIramArtaNDa kaviyoM ke sacce AzrayadAtA the| jisa samaya mahAkavi nna vidyAdhyayananimitta apane bandhu-bAndhava evaM janmabhUmi ko tyAga kara gaGgarAjadhAnI meM pahuMce usa samaya cAvuNDarAya ne inakI vidyAruci, mukha kI tejasvitA Adi guNoM kA anubhava kara inheM apane pAla rakkhA aura inake adhyayana kI pUrI-pUrI vyavasthA kara dii| cAvuNDarAya ke hastAvalambana se kucha hI samaya meM ranna eka advitIya kavi nikale, jinakI prazaMsA Aja bhI sampUrNa karNATaka muktakaNTha se sagarva kara rahA hai| yaha kavi kannaDa kaviratnatrayoM meM anyatama haiN| inakI kavitA se mugdha hokara hI rAjA tailapane 'kavicakravartI' kI bahumUlya upAdhi pradAna kI thii| agara vIramArtaNDa asahAya ranna ko usa samaya Azraya nahIM dete to Aja karnATaka ko inakI sudhAmayI kavitA ke rasAsvAdana kA saubhAgya kamI prApta nahIM hotaa| yoM to vIramArtaNDa cAvuNDarAya ke bahumUlya jIvana kA adhikAMza bhAga raNa-kSetra me hI vyatIta huA hai, phira bhI devapUjA, gurUpAsanA, svAdhyAya, saMyama evaM dAna Adi gArhasthya dainika karma bhI inase alaga nahIM hue the| vIramArtaNDa eka sacce dRDha zraddhAlu naiSThika zrAvaka the| isIliye kahA gayA hai ki nizzaGkAdiguNaparirakSaNaikakAraNa hI 'guNavaM kAvaM', 'samyaktvaratnAkara' evaM 'guNaratnabhUpaNa' ye upAdhiyoM inheM prApta thiiN| balki yaha zrAvaka ke ahiMsAdi aNuvratoM ke pUrNa paripAlaka the| ata eva 'zaucAbharaNa', 'satyayudhiSThira' Adi birudoM se bhI alaMkRta rhe| sAtha hI sAtha cAvuNDarAya eka janapriya hone ke hetu 'aNNa' jaise bandhutvasUcaka sammAnita nAma se bhI pukAre jAte the| isameM zaka nahIM hai ki vIramANDa kA antima jIvana viziSTa dharma-sevana ke sAtha vyatIta huA hogaa| prAcArya nemicandra jI jaise mahAna vidvAn kA samparka isame mukhya kAraNa hai| cAvuNDarAya ne apanI dhavala kIti ko amara banA rakhane ke liye zravaNabelagola jaise pramukha saprAcIna puNyatIrtha ko jo cunA hai, yaha bar3I hI buddhimattA kA kAma hai| vAstava meM inake dvArA sthApita uparyukta gommaTa-mUrti se isa tIrtha kI mahimA aura bhI bar3ha gaI haiN| isa dRSTi se inheM isa pavitra bhUmi kA uddhAraka kahanA sarvathA samucita hai| Ajataka barAbara yaha kSetra janatA kI najaroM se AkRSTa rahane kA ekamAtra kAraNA ullikhita gommaTa-mUrti hI hai| anyathA daniyA ke kopayA Adi anyAnya prAcIna kSetro ke samAna aitihAsikadRSTi se anveSaka vidvAnoM ke liye hI yaha sthAna eka anveSaNIya vastu mAtra raha jaataa| isa punIta tIrtha ko abhivRddhi kA sArA zreya vIraziromaNi cAvuNDarAya ko hI milanA caahiye| ava, sarvaprayatna se ukta isa mati kI rakSA ke sambandha me pUrNa saceta rahanA sampUrNa jaina samAja kA pradhAna evaM parama kartavya hai| jainiyoM ko yaha yAda rakhanA cAhiye ki jaba taka zravaNabelagola me yaha gommaTa-mUrti virAjamAna rahegI tabhI taka isa kSetra kA bolavAlA rhegaa| jainasamAja kA mukha ujjvala rakhane ke liye yaha mUrti vAstava meM eka bahumUlya ratna hai| dekheM , jainasamAja isa mastakAbhiSeka ke saavasara para isa mUti-rakSA kI ora kahA~ taka dhyAna detA hai| maisUra sarakAra ko bhI isa para vizeSa dhyAna denA caahiye|

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zravaNabelagola ke zilAlekha [lekhaka-zrIyuta vA0 kAmatA prasAda jaina, ema0 Ara0 e0 esa0] . "koLavidu hAlugoLanovidu amurtagoLanovidu, ga nadiyo tuGgavadriyo maGgalAgauryAvidu, rundavanavovidu shRnggaartottvo| ayi ayiyA ayi ayiye vale tIrsa vale tIta jayA jayA jayA jaya // " "yaha dugdhakuNDa hai yA ki amRtakuNDa ? yaha gaGgA nadI hai yA tuGgabhadrA yA maGgala gaurI ? yaha vRndAvana hai ki vihAropavana ? oho ! yaha to kyA hI uttama tIrtha hai ?" -zilAlekha naM0123 / solahavIM zatAbdI ke eka bhakta-hRdaya se zravaNabelagola jaina-tIrtha ke darzana karane para uparyukta zada-laharI jhaMkRta huI thI! zravaNabelagola kA zveta sarovara hI mana ko haranevAlI vaha cIz2a hai jisa para yAtrI kI A~kha jAkara TakarAtI haiN| bhakta use dekhakara acaraja meM par3atA hai aura pUchatA hai ki kyA vaha dugdhakuNDa, amRtakuNDa, gaGgA athavA tugabhadrA hai ? phira Age jaba vaha apanI dRSTi pasAratA hai aura sundara-saghana vanaspati evaM bahumUlya maMdira-mUrtiyoM se samalaMkRta zaila-zikhira dekhatA haiM to barabasa mugdha hokara vaha phira vismaya se pUchatA hai ki 'kyA yaha vRndAvana hai yA vihAropavana ?' vaha bhUla jAtA hai ki vRndAvana ke pAsa kAlindI aura gobaddha na z2arUra haiM, paraMtu hare-hare saghana vRkSa-samUha vahA~ na-kahIM hai| yaha vizeSatA zravaNabelagola meM hai| bhakta-hRdaya ina saba vizeSatAoM ko dekhatA hai aura aMta meM kahatA hai- . 'ahA ! kaisA acchA yaha tIrtha hai ! zravaNabelagola ke darzana karake pratyeka yAtrI ke hRdaya se aise hI udgAra nikalate haiN| dakSiNa bhArata meM yaha eka anUThA sthAna hai, jahA~ prAkRtika saundarya, prAcIna zilpakalA aura aitihAsika dhArmikatA galabAhiyAM DAlakara nRtya kara rahI haiN| ___ yahA~ ke prAcIna smArakoM aura mUrtiyoM para aura bhI jo lekha aGkita haiM vaha itihAsa ke liye bar3e mahattva ke haiN| jaina itihAsa ke liye vaha khAsa cIz2a hai| unase na kevala jaina mAnyatA kA samarthana hotA hai, balki kitanI hI anUThI bAteM vidita hotI hai| zravaNabelagola ke zilAlekhoM kA prAraMbha prAyaH nimnalikhita rUpa me huA milatA hai| vidvAnoM kA mata hai ki prAcAna jainazilAlekhoM kA AraMbha "svasti" aura 'siddha" zabda se hotA hai| 1 Darajainismasa (barlina) pR0 135 /

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bhAskara mAga 6 ina zilAlekhoM meM bhI yaha zabda dekhane ke lie milate haiN| yahAM ke prAraMbhika namUne yaha haiM: (1) "siddham svasti" (3) 'svasti zrI" (8) 'zrI svasti (5) 'siddhm| 'zrImatparamagambhIra-syAdvAdAmoghalAJchanaM / ___jIyAt trailokyanAthasya zAsanaM jinazAsanam // " (7) 'zrImatsyAdvAdamudrAGkitamamalamahonendracakrezvareDya jainIyaM zAsanaM vizrutamakhila hitaM doSadUraM gabhIraM / ityAdi 'bhadraM bhUyAgjinendrANA zAsanAyAghanAzine / kutIrtha-dhvAntasaMghAtaprabhinnaghanabhAnave // 1 // (9) 'zrIjayatyajayyamAhAtmyaM vizAsitakuzAsanaM / zAsanaM jainamudbhAsi muktilakSmyaikazAsanaM // (10) 'zrIgaNezAya namaH uparyukta naM0 6, 7 Adi zlokoM ke uparAMta 'namaH siddhabhyaH'-'namo vItarAgAya'-'namA jinAya'-'svasti' Adi vAkya bhI milate haiN| lekha naM0 436 me 'zrI zrI gomaTezAya namaH likhA huA hai| inase spaSTa hai ki jainazilAlekhoM ke Adi vAkya upayuktarUpeNa hote hai| ___ yahA~ ke kaI zilAlekhoM me bha0 mahAvIra ke nirvANa kA saMvat bhI diyA huA hai, jisasa usa saMvat kA bahu prAcInakAla se pracalita honA spaSTa haiN| lekha naM0 455 me zAlivAhana zakAnda 1780 aura vIranirvANAbda 2551 diyA hai| isI taraha lekha naM0 435 (355/1 436 (356) meM hai| isa gaNanA kA AdhAra prakaTa honA Avazyaka hai| 1 lekha naM01 (1) 2 naM0 3 (12), 6 (9), 7 (24) Adi / 3 naM05(18), 21 (29), 23 (38) ityaadi| 4 naM0 38 (59), 140 (352) / 5 naM0 35 (76) / 6 jai0zi0 saM0, pR0 21, 33, 42, 49, 52, 66, 81, 85 Adi / 7 0zi0saM0, pR0 30 / 8 jai0zi0saM0, pR055-58|| 9 je0zi0saM0, pR0 209 / 10 jai0zi0 saM0, pR0 335 /

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kiraNa 4] zravaNabelagola ke zilAlekha 235 1 digambara jainaguru-paramparA kA itihAsa unake AdhAra se saMkalita kiyA jA sakatA hai aura mauryakAla me jainasaMgha ke dakSiNa ko Ane kI vArtA kA vaha poSaNa karate haiM / yahA~ ke lagabhaga zaka saM0 572 ke lekha naM0 17-18 (31) meM kahA gayA hai ki 'jo jainadharma bhadrabAhu aura candragupta munIndra ke teja se bhArI samRddhi ko prApta huA thA usake kizcita kSANa ho jAne para zAntisena muni ne use punarutthApita kiyaa|' isake atirikta aura bhI kaI lekhoM meM aisA ullekha dekhane ko milatA hai| pro0 hIrAlAla jI ne ina lekhoM kA mahattva darasAte hue inakA saMgraha aura sampAdana " jainazilAlekha saMgraha" ke nAma se bambaI kI prasiddha zrImANikacandra di0 jaina granthamAlA meM kara diyA hai| phira bhI ina lekhoM ko hindI anuvAda aura vizeSa aitihAsika TippaNiyoM sahita prakAzita karanA Avazyaka hai / pro0 sAhaba ne apane saMgraha meM jina bAtoM para prakAza DAlA haiM unako yahA~ para duharAnA vyartha hai / yahA~ to zilAlekhoM ke AdhAra se navIna jJAtavya prakaTa karanA hI abhISTa hai / pAThaka usI ko pddh'eN| ataH Age zilAlekha meM saiddhAntika ullekha saba se pahale zilAlekhoM meM prayukta hue jainasiddhAnta-viSayaka vAkyoM ko upasthita karake jainasiddhAnta ke rUpa-raMga ko hama puSTa kareMge, kintu usake pahale pAThakagaNa dekheM ki candragiri ke zilAlekha naM0 1 (lagabhaga zaka saM0 522) hI aisA di0 jaina zilAlekha dekhane meM AyA hai| jisameM bha0 mahAvIra aura unake zAsana kA samparka vizAlA (vaizAlI) nagarI se darasAyA hai / zvetAmbara-Agama-graMthoM me bha0 mahAvIra aura vaizAlI kI ghaniSThatA kA vizeSa ullekha milatA hai / digambara jaina zAstra bhI vaizAlI ko bha0 mahAvIra kI nanihAla batAte hai; parantu zvetAmbarIya zAstrakAroM kI taraha bha0 mahAvIra kA ullekha 'vaizAlIya' nAma se karate hue digambara - zAstrakAra hame nahIM milate haiM / uparyukta zilAlekha me avazya vaisI hI kucha dhvani prakaTa hotI hai / yaha isa zilAlekha kI vizeSatA hai / dekhiye saiddhAntika ullekhoM ko 1 lekha naM0 1 meM bha0 mahAvIra varddhamAna kA ullekha karate hue unake kevalajJAna kA ullekha kiyA hai aura use lokAloka-prakAzaka tathA arhatapada kA vizeSaraNa batAyA hai / Age isI lekha me tapa aura samAdhi kI ArAdhanA karane kA ullekha hai / 2 lekha naM0 3 (zaka saMo 622) meM pApa, ajJAna aura mithyAtva ko hanana karane aura indriyoM ko damana karane kA ullekha hai| isase prakaTa hotA hai ki taba samyaktva ke liye uparyukta tIna bAtoM kA miTanA Avazyaka samajhA jAtA thA aura samyak cAritra meM indriya- damana mukhya thA / 3 lekha naM0 7-8 (zaka saM0 622) meM 'saMnyAsavata' dvArA prANotsarga karane kA ullekha hai / 'tatvArthadhigama-sUtra' me bhagavan umAsvAti ne vratoM ke anta meM muni aura zrAvakoM

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236 bhAskara [mAga 6 ko pAlane ke liye 'sallekhanAvrata' kA vidhAna kiyA hai| yahA~ para usI kA ullekha 'sanyAsa' nAma se huA hai| 4 lekha naM0 17-18 (zaka saM0 572) me 'azanAdikA tyAga kara ke punarjanma - ko jItane kA ullekha hai| jainasiddhAnta me saMsArI jIva ko bhavabhramaNa karate mAnA gayA hai aura azanAdi kA jisame tyAga kiyA jAtA hai una tapoM aura vratoM ko pAla kara usake anta pharane kA bhI vidhAna milatA hai| 5 lekha naM0 20 (zaka0 622) 'suraloka-vibhUti' ko prApta karane kA ullekha hai| vratAdi pAlana kA phala suraloka ke vaibhava ko prApta karanA isase spaSTa hai / lekha naM0 28 (zaka 622) se spaSTa hai ki striyA~ bhI bAraha prakAra ke tapoM aura vratoM ko pAla kara ke suraloka kA sukha prApta karatI thiiN| isa loka se pare suraloka kA honA vaha mAnate the| 6 lekha naM0 22 (zaka 1022) se 'devavandanA' karanA Avazyaka pramANita hotA hai| 7 lekha naM0 24 (zaka 722) se zrAvako dvArA 'maunavrata' pAlane aura 'dAna dene kA ullekha hai| 8 lekha naM0 26 (zaka 622) me rUpa-dhana-vaibhava kI anityatA ko darasA kara 'anityabhAvanA' kA citraNa kiyA gayA hai| saMvaratatva me anityAdi bAraha bhAvanAoM kA cintana karane kA vidhAna bhI jainasiddhAMta me haiN| 9 lekha naM0 27 (zaka 622) me AryikAoM ke samAdhimaraNa karane kA ullekha hai jisase striyo kI dhArmikatA kA anubhava hotA hai| 10 lekha naM0 28 (zaka 622) me 'dvAdazatapa' kA ullekha hai arthAt taba bhI loga anazanAdi cAraha prakAra ke tapoM se vijJa the| 11 lekha naM0 29 (zaka 622) me 'utsAha aura AtmasaMyama-sahita samAdhivata' pAlane kA ullekha hai| 'mUlAcAra' me utsAha-bhAvanA kA vidhAna milatA hai / 12 sallekhanA ke liye mRtyu kA avazyambhAvI jJAna honA Avazyaka hai| lekha naM. 32 (zaka 622) va naM0 33 (zaka 622) isI siddhAMta ke popaka haiN| iname likhA hai ki 'mRtyu kA samaya nikaTa jAnakara' aura 'aba mere lie jIvana asaMbhava hai' yaha kaha kara mumukSuoM ne sallekhanA vrata aaraadhaa| lekha naM0 38 (zaka 896) me tIna dina taka sallekhanA pAlane kA ullekha hai aura lekha naM044 se spaSTa hai ki sallekhanAvrata me eka karavaTa me leTane aura paMcanamaskArapada kA uccAraNa karanA bhI pracalita thaa| 13 lekha naM0 38 (zaka saM0 896) me 'dharmamaGgala' ko namaskAra karane kA ullekha hai| prAcIna namaskAra maMtra me 'cattAri maMgalaM' me 'dharma-maGgala' bhI eka batAyA gayA hai| (phevajipaeNatto dhmmo-mglN)| -dAha bhAvaNAma pasama sevA sudasaNo sadA / ityAdi

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kiraNa 4 ] zravaNabelagola ke zilAlekha 237 14 anAdi paMcaraNamokAra maMtra kA ullekha 'paMcanamaskriyA' rUpa meM lekha naM0 49 (zaka saMo 1235) aura lekha naM0 44 (zaka saM0 2043) meM 'paMcapada ' rUpa meM hai / 15 lekha naM0 41 (zaka 1235 ) meM mAyA (zalya), jainamArgaprabhAva ( prabhAvanA), kopAdi (kaSAya), prArta aura raudra pariNAmoM kA ullekha hai / 16 lekha naM0 42 ( zaka 1099) me 'sapta mahARddhiyoM' aura 'cAraNaRddhi' kA ullekha hai| 17 uparyukta lekha meM Age 'zalyalaya' - 'gAravalaya' - 'daMDala' kA ullekha haiM / mAyA-mithyA-nidAna tIna zalya hai| manodaNDa, vacanadaNDa, kAyadaNDa, yaha tIna daNDa hai| tIna gArava se kyA bhAva hai, yaha gaveSaNIya hai / 18 lekha naM0 43 ( zaka 1045) meM pAraMgata aura vAtsalya guraNa kA ullekha hai / muniyoM kI jIvadayA vRtti, jaina siddhAMta rAddhAnta) isI lekha me paMcendriyadamana kA bhI ullekha hai / nareza kI bhAvaja jayakaraNavve kI dhArmikatA karane, satya va zIlavrata pAlane, gurubhakti unheM 'bhavyakka' kahA hai / 19 uparyukta lekha meM Age viSNuvarddhana kA paricaya karAte hue zrAvikAoM dvArA jinapUjA karane aura vinaya dharma ko pAlane kA ullekha hai / 20 lekha naM0 44 ( zaka 1043) meM zrAvaka kI dainika caryA kA varNana zrAvaka mAra kA citraNa karate hue kiyA gayA hai| jinapUjA karanA, jinendra kI vaMdanA karanA, munijanoM kI nikaTatA me mana lagAnA, sArA samaya jinamahimA ke prasArita karane meM kharca karanA aura dAna denA zrAvaka kA mahAn kartavya hai / AhAra, abhaya, bhaiSajya aura zAstra isa prakAra dAna cAra taraha kA batAyA hai / ina dAnoM kA anya lekhoM me bhI ullekha hai / pUjA me arcana aura abhiSeka donoM sammilita the / 21 lekha naM0 56 ( zaka 1037) me vinaya, satya, zauca, vIrya, zaurya aura sarvasaMga - parityAga dharmo kA ullekha hai / 22 lekha naM0 47 (zaka 1037) meM parISaha, dazalakSaNottama mahAdharma aura AtmasaMvedana guNa kA ullekha hai / isI lekha me Age zIla, samiti, gupti, daNDa, zalyAdi kA bhI ullekha hai / 'ratna' dharma saMsArasAgara se pAra pahuMcane ke lie pota batAyA hai / isI meM AcArya ke 'panizadguNoM' kA ullekha hai / aura zabdavidyA, tarkavidyA evaM siddhAMtavidyA ke pAragAmI ko ' traividya' ghoSita kiyA hai / isI me 'palyaGkAsana' aura 'urumapAnadAna ( munidAna) kA ullekha hai / * 'gAva' icprArthaka zabda hai / gAravalaya ye haiM- (1) RdigAra (2) rasagAva (3) sAtagAva 1 ( bhagavatI ArAdhanA ) - ke0 bI0 zAstrI $

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[ bhAga 6 bhAskara 23 N lekha naM0 52 (zaka 1041 ) me paMca mahAkalyANa, aSTa mahAprAtihArya aura catustrizad | atizayoM se | maNDita arhadbhagavAn kA ullekha hai, jinake mukha- kamala se sadasannirUpaka jinavANI nirgata huI thI / 238 24 lekha naM0 53 ( zaka 1050) me 'paNDitamaraNa' kA ullekha hai / 25 lekha naM0-80 (zaka 1080) va naM0 86 me aSTavidhArcana aura muni AhAra kA uullekha haiM / ina dharmakAryoM ke liye dharmAtmA puruSa dAna kiyA karate the / 26 lekha naM0 82 ( zaka 1344 ) me paMca pApoM se dUra raha kara dezavratoM ko pAlane tathA supAtroM ko dAna aura dIna-janoM ko karuNAdAna dene kA ullekha hai / (hiMsAnRtAnyavanita vyasanaM sacauryya, mUrcchA ca dezavazato'sya babhUva dUre || dAnaM cAsya supAtra evaM karuNA dIneSu, ityAdi) aura 27 lekha naM0 93 ( zaka 1197 ) me puSpamAlAyeM nitya car3hAne kA ullekha hai / naM0 94 me gommaTa ke abhiSeka ke lie dugdhadAna kA ullekha hai / naM0 95 meM gommaTadeva ke nityAbhiSeka ke lie dAna dene kA ullekha hai / 28 lekha naM0 105 (zaka 1320 ) meM aMga - pUrvagata jinavANI kA ullekha hai / isA lekha meM zvetAmbarAdi viparIta matoM kA ullekha hai / ( sitAmbarAdau viparItarUpe khile visaMghe vitanotu bhedaM) 29 lekha naM0 113 ( zaka 1099) me ubhaya- naya, tridaNDa, trizalya, catuH kaSAya, caturvidha upasarga girikaMdarAdika AvAsa, paMdraha pramAda, paMcAcAra - vIryAcAra, SaTkarma, saptanaya, aSTAGganimittajJAna, praSTavidhajJAnAcAra, navavidhabrahmacarya, dazadharma, ekAdazazrAvakAcAra -- dezavratAcAra, dvAdazatapa, dvAdazAGgazruta, trayodazAcAra, zIlaguNa, jIva-bheda (vijJAna), jIvadayA aura catuH saMgha kA ullekha hai / 30 uparyukta lekha me hI aneka AcAryo, kaliyuga ke gaNadhara, pacAsa munIndroM, AryikAoM aura aTThAisa saMghoM dvArA ekatrita hokara paJcakalyANotsava manAne kA ullekha hai / 31 lekha naM0 413 va 414 me vijayadhavala aura jayadhavala ke nAma hai; jo saMbhavataH siddhAMtagranthoM ke dyotaka haiM / uparyukta saiddhAMtika ullekhoM kA sAmaJjasya pracalita jainasiddhAMta se hai aura yaha usakI vaijJAnikatA spaSTa karatA hai / dhArmika udAratA aba Age pAThakagaNa dekheM ki usa samaya jainasiddhAMta ko mAnanevAle kitanA udAra dhArmika evaM sAmAjika dRSTi rakhate the| vaha loka se mithyAtva ko miTA kara samyaktva kA Aloka phailAne meM dattacitta the ---- jIvamAtra ke prati unake hRdaya me karuNA kA bhAva thA / tatkAlIna jaina -

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kiraNa 4 j zravaNabelagola ke zilAlekha 239 saMgha meM caturvarNa ke loga sammilita the| lekha naM0 42 (zaka 1899) me caturvarNa ko dAna dene kA ullekha hai| lekha naM0 102 (zaka 1459) me cennayyamAlI ke dAna dene kA ullekha hai| aura to aura nRtyakAriNI maMgAyi ko bhI dharmArAdhanA kA pUrNa avasara prApta thaa| vaha zrImad abhinava cArukItti paNDitAcArya kI ziSyA aura samyaktvAdyaneka-guNa-gaNAmaraNabhUSita thii| usane 'tribhuvanacUr3AmaNi' nAmaka caityAlaya nirmANa karAyA thA, jo Aja bhI belagola meM eka darzanIya vastu hai| (dekho lekha naM0 132) / eka anya lekha se sunAra jAtIya bhakta ke sallekhanAvrata dhArane kI vArtA spaSTa hotI haiN| striyoM ko to dharmArAdhanA kI pUrNa svAdhInatA prApta thii| sArAMzataH pratyeka bhavya jIva ko taba ke jainasaMgha me dharma kI ArAdhanA karane ke liye suavasara prApta thaa| sAtha hI sAmpradAyika virodha bhI kabhI-kabhI to nahIM ke barAbara dekhane ko milatA hai| samrATa viSNuvarddhana vaiSNava ho jAte haiM, parantu usa para bhI vaha jaina maMdiroM ko dAna dete hai| unakI paTTarAnI zAntala devI jIvanaparyanta jainadharmAnuyAyinI rahI thIM aura aneka jinamaMdiroM ko dAna detI rahI thiiN| hoyasala nareza vallAla dvitIya ke maMtrI candramauli vedAnuyAyI brAhmaNa the, parantu unakI bhAryA Aciyapha jinadharmAvalambinI kSatriyANI thii| unhoMne belagola me pAzvanAthavasti kA nirmANa karAyA thaa| logoM meM dhArmikatA yahA~ taka bar3hI-car3hI thI ki apane dAnadharma kA puNyaphala dUsaroM ke dene kA saMkalpa karate the| lekha naM0 100 meM cikkaraNa ne cauDiseTTi ko eka 'dharmasAdhana' diyA thA, kyoMki unhoMne use kaSThamukta kiyA thaa| yahI vAta lekha naM0 101 se prakaTa hotI hai| kinhIM lekhoM ke anta meM dAna kI rakSA ke liye kAzI-rAmezvara aura kurukSetra me kapilAdi gAya aura brAhmaNo kI hatyA kA pApa lagane kA ullekha dhArmika sahiSNutA kA dyotaka hai / jainoM kI vIratA zravaNabelagola ke zilAlekhoM meM jahA~ eka ora dhArmika udAratA ke digdarzana hote haiM. vahA~ dUsarI ora jainoM kI vIratA ke apUrva darzana bhI milate haiN| isa vIratA ke do alaga kSetra vahA~ dikhAI par3ate haiN| eka ora karmavIra hai to dUsarI ora dhrmviir| karmavIra antataH dharmavIra banate milate haiN| ina vIroM kA pUrNa paricaya likhane ke liye isa aMka ke pRSTha zAyada hI paryApta hoN| samrATa mArasiMha. samrAT indra, samrAT rAcamaTa, vIravara cAmuNDarAya, daNDAdhipa gagarAja, maMtripravara duha prabhRti agaNita narapuMgava aina haiM jo pharmavIra aura dharmavIra donoN| unhoMne raNakSetra meM talavAra ke jauhara digvAya no dharmanetra meM jainAcAryoM ke caraNa mana meM dharmArAdhanA pharaphe sallesanA-vana-dvArA prANosaga rica ! navIranA ke pora manipara usaloM deroM-gaNilAlega-raMbha' pRSTa 15 //

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240 mAMskara [ bhAga 6 ko upasthita karanA hI paryApta hai: 1 "jaba cAlukya nareza kI senA kannegala ko chAvanI meM par3Ava DAle huI thI usa samaya mahAn mantrI aura daMDanAyaka gaGgarAja yaha kahate huye ki 'calane do' ghoDe para savAra ho gaye, vinA isa bAta ko paravAha kiye ki rAta meM yuddha karanA hogA vaha sarapaTa var3he cale gaye aura apanI talavAra se bhayabhIta zatru senA ko Atura banA diyaa| mAno yaha unakA khilAr3a thA-unhoMne saba ho rAjAoM ko parAsta kiyA aura unakI sArI yuddha-sAmagrI aura vAhano ko lAkara apane prabhu ke sAmane rakha diyaa| hoyasala nareza ne kahA-'maiM prasanna I-prasanna hUM tumhAre bhuja-vikrama se| mAMgo, jo vara cAho !' isa mahato kRyA ko pAkara bhI gaMgarAja ne dhana sampatti ko icchA nahIM ko unakA mana to jinendra kI pUjA meM pagA huA thaa| unhoM ne paramanAmaka grAma hoyasala nareza se prApta karake jina-pUjA ke liye apanI mAtA pAcAla devo aura patnI lakSmI devI-dvArA nirmita jinAlayoM ko dAna kara diyA !" (le0 naM045) 2 vIragallu (lekha) na0 61 (zaka 872) se prakaTa hai ki purupa hI nahIM striyoM bhI raNAgaNa me nija zaurya prakaTa karake vIragati prApta karatI thiiN| isa vIragallu me lokavidyAdhara aura usakI patnI sAviyavve kA paricaya karAyA gayA hai| kannaDa-bhASA ke kucha vAkya dekhiye "zrI yuvatige nija-vijaya-zrI-yuvatiye savati yenise . . .. . .. .. . zrAvaka-dharmadoL daureyenal perarillene sanda revati-zrAvaki tAne sajjanikeyoL janakAtmaje tAne rUpinolaLa-devaki tAne pempinoLundhati tAne jinendra-bhakti-sad-bhAvade sAviyabve jina-zAsana devate tAne kANire // ityAdi / " ___ sAviyavve revatI, devakI, sItA, arundhatI Adi saghaza rUpavatI, pativratA aura dharmapriyA thii| vaha pakkI zrAvikA (jaino) thI-jinabhagavAn me usakI zAsana devatA ke sadRza bhakti thii| vaha satI apane pati ke sAtha 'bAgeyUra ke yuddha me gaI aura vahA~ lar3ate-lar3ate vIragati ko prApta huI / lekha ke Upara jo citra khudA hai usame vaha strI ghor3e para savAra huI hAtha me talavAra lie huye eka hAthI para savAra vIra kA sAmanA karatI huI citrita kI gaI hai| hAthI para car3hA huA puruSa isa vIrAGganA para vAra kara rahA hai ! yaha thI usa samaya kI jaina yuvatiyoM kI vIratA! 3 lekha na0 60 bhI eka 'vIragallu' arthAt vIragati ko prApta hue vIra kA smAraka hai| ... usameM gaganareza rakasamaNi ke vIra yoddhA 'va(ga' ke zaurya kA bakhAna hai| 'yuddha me isane aisI vIratA dikhAI ki jisakI prazaMsA usake vipakSiyoM ne bhI kI thii|'

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kiraNa 4] zravaNabelgola ke zilAlekha sAhitya-kalA / zravaNabelagola ke adhikAMza zilAlekha kannaDa aura saMskRta-bhASA meM haiN| mAravAr3I hindI me bhI kucha zilAlekha haiN| sAhitya meM kalA kI dRSTi se uname se kaI ullekhanIya haiN| 'malliSeNaprazasti' Adi itihAsa aura sAhitya donoM ke liye upayogI hai| kucha namUne dekhiye:__ (1)"svasti samasta-bhuvana-stutya-nitya-niravadya-vidyA vibhava-prabhAva-praharuhUrIpAla-mauli. mnni-myuukh-shekhriibhuut-puut-pd-nkh-prkrruuN| jitavRjinajinapatimatapayapayodhilIlA-sudhA krvN| ..................... ..... . zaradamalazazadharakaranikaranIhArahArAkArAnuvartikIrtivallIvellitadigantarAlaru mappazrImanmahAmaNDalAcAryyaru zrImaddevakIrtipaNDitadevaru / " (lekha naM0 39) (2) "svastinistupAti-jitavRjina-bhAga-bhagavadarhadahaNIyacArucaNAravindadvandvAnandavandanavelAvilokanIyAkSmAyamANa-lakSmIvilAseyuM / apahasanIyasvIyajIvitezajIvitAnyajIvana, vinodAnArata-ratarativilAseyuM / kAleyakAlarAkSasaratA-vikalasakalavANijanANAtipracaNDacAmuNDAtizreSTharAjoSThimAnasarAjamAnarAjahaMsavanitAkalpeyuM / " ityAdi (lekha naM049) yaha to huA manohara gadya; kintu z2arA padyoM ko bhI dekhiye :(1) 'vihitaritabhaTTA bhinnavAdImazRGgA vitata-vividhamaGgAH vishvvidyaajbhRnggaaH| vijitajagadanA vezadUrojjvalAGgA vizadacaraNatuGgA vishrutaaste'stsnggaaH||30||" (lekha naM0 105) (2) "uddIpta-duHkha-zikhi-saGgatimaGgayaSTiM tiivaajvaajv-tpaatp-taap-tptaaN| srak-candanAdi-viSayAmiSa-taila-siktAM ko vAvalambya bhuvi saJcaritaprabuddhaH // 66 // (lekha naM0 108) zravaNabelagola ke zilAlekhoM se dharmazAstra, arthazAstra aura rAjanIti-zAsna Adi ke bhI ullekhanIya niyamoM kI upalabdhi hotI hai| rasikajana unakA vahAM se pATha kreN| sArAMzataH ma0 bAhubalI kI vizAla-vibhUti kA dharmamaya prabhAva vahAM cahuMora chiTaka rahA hai| dhanya haiM ve jo unake darzana karake apanA jIvana saphala karate haiN| iti shm|

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gommaTIkI sampattikA girakI rakkhA jAnA [ lekhaka --- zrIyuta paM0 jugalakizora mukhtAra ] jo loga bhagavAnkA pUjA karake AjIvikA karate hai -- pUjanake upalakSameM vetana lete athavA dakSiNA, car3hAvA yA upahAra grahaNa karate haiM-- unameM prAya: dharmakA bhAva bahuta hI kama pAyA jAtA hai| yahI vajaha hai ki samaya- samayapara unake dvArA tIrthAdikoM para aneka atyAcAra bhI huA karate haiM / ve loga z2Ahirame apane aMgoM ko caTakA maTakA kara bahuta kucha bhaktikA bhAva dikhalAte haiM aura yAtriyoMpara usa deva tathA tIrthake guNoM kA z2arUratase adhika bakhAna bhI kiyA karate haiM; parantu vAstatrame unake hRdaya devabhakti tathA tIrtha bhaktike bhAvase prAyaH zUnya hote haiM / unakA asalI deva aura tIrtha TakA hotA hai / ve usIkI upAsanA aura prAptike liye saba kucha karate haiM / yadi unako avasara mile to ve usa devatIrthakI sampattiko bhI har3apa jAneme AnAkAnI nahIM karate ! aise logoke hRdayake kSudra bhAvoM aura dInatAbharI yAcanAoMko dekhakara cittako bahuta hI duHkha hotA hai aura samAjakI dhArmika rucipara do A~sU bahAye vinA nahIM rahA jAtA / 1 yaha dazA kevala hindU-tIrthoke paNDe-pujAriyoMkI hI nahIM, balki jainiyoMke bahutase tIrthoke paNDe-pujAriyoMkI bhI prAyaH aisI hI avasthA dekhaneme AtI hai | zravaNabelagola sambandhI merI tIna mahInekI yAtrAme mujhe isa viSayakA bahuta kucha anubhava prApta huA hai / usa samaya tAraMgA tIrthakA pujArI apane phaTe purAne kapar3oko dikhalAkara yAtriyoMse zravaNabelagolame, jise jainabadrI bhI kahate hai, chattIsaghara pujAriyo ke haiN| bhIkha mA~gatA thA / parantu yadi vaha ke mandiroMkI hAlatako dekhA jAya to dA~toM tale aMgulI dabAnI par3atI hai| jagaha-jagaha kUr3AkarkaTakA Dhera lagA huA hai| bahutase mandiroMke garbha-gRhoMmese itanA durgandhi AtI hai ki vahA~ ThaharA nahIM jAtA ! nagarame aura parvatoMpara adhikAMza mandira aise hai jiname nitya kyA, mahInoM aura varSoMmeM bhI pratimAoMkA prakSAlana nahIM hotA / ATha dina Thaharane para bhI, pujAriyoMkI kRpAse nagarake do tIna mandira darzanAMke liye khula nahIM ske| itane para bhI " pUjana kaba karAoge, gommaTasvAmIkA snAsa pujArI maiM hUM, dAna yA inAma mujhe hI denA, hama ApakI AzA lagAye hue haiM," ityAdi dIna vacana pujAriyoMke mukhase barAbara sunane Ate the| isase paNDe-pujAriyoMkI dharmaniSThAkA bahuta kucha anubhava ho sakatA hai| yaha dharmaniSThA Ajakalake paNDe-pujAriyoMkI hI nahIM balki zrAjase kaI zatAbdiyoM pahale ke paNDe-pujAriyoMkI bhI prAyaH aisI hI dharmaniSThA pAI jAtI hai, jisakA anubhava pAThakoMko sirpha itane parase hI ho jAyagA

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kiraNa 4] gommaTasvAmIkI sampattikA giravI rakkhA jAnA 243 ki ina pujAriyoMke pUrvajoMne zravaNabelagolake gommaTasvAmIkI sampattiko eka samaya mahAjanoMke pAsa giravI arthAt rahana (mortgage) rakha diyA thA ! lagabhaga tIna sau varSa hue jaba zaka samvat 1556 ASAr3ha sudI 13 zanivArake dina maisUrapaTTanAdhIza mahArAja cAmarAja voDeyara ayyake sadudyogase ye saba rahana chUTe haiN| zravaNabelagolameM isa viSayake do lekha haiM, eka naM0 140 jo tAmrapatroM para likhA huA maThameM maujUda hai aura dUsarA naM0 84 jo eka maNDapameM zilApara utkIrNa hai| ve donoM lekha kannaDa bhASAmeM haiN| pAThakoMke jJAnArtha unakA bhAvArtha nIce prakAzita kiyA jAtA hai : lekha naM0 140 zrIsvasti / zAlivAhana zaka 1556, bhAva saMvatsarameM, ASAr3ha sudI 13 ko, zanivArake dina, brahmayogameM zrImanmahArAjAdhirAja, rAjaparamezvara, arirAyamastakazUla, zaraNAgatavajrapaMjara, paranArIsahodara, sattyAgaparAkramamudrAmudrita, bhuvanavallabha, suvarNakalazasthApanAcArya, dhamacakra zvara, maisUrapaTTanAdhIzvara cAmarAja voDeyara ayya pujAriyoMne, apanI aneka ApattiyoMke kAraNa, belgolake gommaTanAtha svAmIkI pUjAke liye diye hue upahAroM (dAna kI huI grAmAdika sampatti) ko vaNiggRhasthoMke pAsa rahana (baMdhaka) kara diyA thA, aura rahanadAra loga (baMdhakagrAhI-mortgagees) unheM hastagata kiye hue bahuta kAlase unakA upabhoga karate A rahe the cAmarAja voDeyara ayyane, isa bAtako mAlUma karake, una vaNiggRhasthoMko bulAyA jinake pAsa rahana the aura jo sampattikA upabhoga kara rahe the aura kahA ki-"jo karjejAta (RNa) tumane pujAriyoMko diye hai unhe hama de deveMge aura RNamuktatA kara deveNge|" ___ isa para una vaNiggRhasthoMne ye zabda kahe-"hama una RNoMkA, jo ki hamane pujAriyoMko diye hai, apane pitAoM aura mAtAoMke kalyANArtha, jaladhArA DAlate hue dAna kreNge|" una sabake isa prakAra kaha cukane para, vaNiggRhasthoMke hAthoMse, gommaTanAtha svAmIke sammukha, deva aura gurukA sAkSIpUrvaka, yaha kahate hue ki-"jaba taka sUrya aura candramA sthita haiM tuma devakI pUjA karo aura sukha se raho-" yaha dharmazAsana pujAriyoMko, RNamuktatA ke taura para, diyA gyaa| ___ belgolake pujAriyoMme AgAmI jo koI upahAroMko rahana rakkhegA, yA jo koI unapara rahana karanA svIkAra karegA vaha dharmavAhya kiyA jAyagA aura usakA z2amIna tathA jAyadAdapara kucha adhikAra nahIM hogaa| yaha bhAvArtha misTara vI0 levisa rAisa sAhaba ke agrejI anuvAda para se likhA gayA hai| kahIM-kahAM cAmarAja ke vizepaNAdi sambandha meM mUla se bhI sahAyatA lI gaI hai|

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[ bhAga 6 yadi koI manuSya isa vijJaptikA ullaMghana karake, rahana rakkhegA yA rahana svIkAra karegA, to ve rAjA jo isa rASTrapara rAjya kareMge isa devake svatvoMko pUrvarItyanusAra surakSita rakkheMge / jo koI rAjA isa kartavyase anabhijJa rahakara upekSA dhAraNa karegA use vArANasIme eka haz2Ara gautra aura brAhmaNoMke badha karanekA pApa lagegA / isa prakAra dharmazAsana likhA gayA aura diyA gayA / maMgalamahAzrI | zrI // zrI // 244. bhAskara lekha naM0 84 1, ukta cAmarAja zrI zAlivAhana zaka varSa 1556, bhAva saMvatsarameM, ASAr3ha sudI 13 ko, zanivArake dina brahmayogameM; zrImanmahArAjAdhirAja, rAjaparamezvara, maisUrapaTTanAdhIzvara, SaTdarzanadharmasthApanAcArya, cAmarAja voDeyara ayya, --belagolake mandirakI z2amIneM bahuta dinoMse rahana thIM,voDeyara ayyane hosabolalu kempappake putra cannaraNa belgula pAyi seTTike putroM cikaNa aura jigapAyi seTTi nAmake rahanadAroM tathA dUsare rahanadAroMko bulAkara kahA ki "maiM tumhAre rahanakA rupayA adA kara duuNgaa|" isa para cannaraNa, cikaraNa, jigapAyi-seTTi muddaNNa, ajjarANana padumapparANakA putra 'paNDe, padumarasayya, doDDuNNa, paMcavAraNakavikA putra bommappa, bommaraNakavi, vijayarANa, gummaNNa, cArukIrti, nAgappa, beDadayya, bommi seTTi, hosahakriya rAyaNNa, pariyaraNa gauDa, vaira seTTi, vairaNa, vIrayya, nAmake ina saba vaNikoM aura kSetrapatiyoMne, apane pitAoM aura mAtAoMke kalyANArtha gommaTasvAmIkI maujUdagIme aura apane guru cArukIrti paMDitadevake sammukha, jaladhorA DAlate hue baMdhakaprAhiyoMke (1) maMdiranirIkSakoMko rahananAme (mortgage bonds) de diye aura yaha zilAzAsana rahanoMke chUTanekA likha diyaa| ( zApa - kAzI rAmezvarame eka haz2Ara gauoM aura brAhmaNoMke mAranekA pApa) / zrI zrI /

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mahAbAhubAhubalI ( racayitA-zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa ) ArAdhyadevamabhivandha vudhottamAnAm / nAMdolIzacaritaM kathayAmi bhaktyA / zrutvA trilokavinutaM caritaM yadatra / muJcanti karmarajaso bhuvi bhavyajIvAH // 1 // astyatra bhArate varSe jambUdvIpasya bhUSaNe / kozalAkhyo mahAdezaH sarvasadguNamaNDitaH // 2 // AsIttatra pure ramye nAbhirAjo mahAmanuH / nRpasadguNasampano nItizAstravizAradaH // 3 // niyujya vRSabhaM rAjye vRSadaM vRSanAyakam / sa rAjA viratiM prApa gurusAmrAjyabhArataH // 4 // AstAM tasya sunAthasya vRSabhasya mahAtmanaH / yazaHsvatIsunandAkhye palyau zIlasuzobhane // 5 // sambabhUvuryazasvatyAH sUnavo bharatAdayaH / putrI brAhmI ca sajAtA rUpalAvaNyamANDitA // 6 // sunandApi pralebhe hi vIraM bAhubalaM sutam / putrI ca sundarImevaM suzIlaguNabhUSitAm // 7 // matvA sakalasAmrAjyamekadA nazvaraM dhruvam / sa rAjA cintayAmAsa sarvaM heyaM vivekinAm // 8 // evaM vicintya tatsarvaM tyaktarAjyo mahIpatiH / babhAra jinadakSiAM to lokadvayasukhAvahAm // 6 // dakSionmukhena tAtena pradattA pramukhA mahI / sujeSThAya suyogyAya bharatAya vivekine // 10 // evamanyAnyaputrebhyo dattaM rAjyaM suveSasA / suyogyasampadaM prApya sarve'pi sukhino'bhavan // 11 //

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bhAskara nRpastAvatsamIpasthAn dezayAmAsa samudA / bhukteyaM pRthvI mAnyAH ! asakRdabahujanmasu // 38 // tasmAdidaM nijaM rAjyaM dhruvamucchiSTavanmatam / nAto'haM pratigRhNAmi duHkhadAM rAjyasampadam // 36 // vinazvarazarIreNa labhyate yadi zAzvatam / saukhyaM tatprAptaye loke yalaM kurvIta sarvadA // 40 // bhuktapUrvamidaM sarvaM yanmayA bahuyoniSu / tyajyate mokSasaukhyAya nazvaraM saukhyamandriyam // 41 // itthaM vivodhya tatrasthAn prAjJo bAhubalI mudA / agraja prArthayAmAsa kSamasveti punaHpunaH // 42 // svayaJca kSamatAmetya nainaM rAjyaM svasUnave / . dattvA satvaramApede dIkSAM to jinapoditAm // 43 // - so'yaM bAhubalI svAmI puSyAnmama samIhitam / yena karmendhanaM dagdhaM zukladhyAnogravahninA // 44 // anyanna prakAzita ye saskRta padha jainetara saskRtajJa vidvAnoM ko zrIbAhubalIjI kI paurANika jIvanI kI rUpa-rekhA kA paricaya karAne ke uddoza se hI yahAM para diye gaye haiN| vidvadgaNa inhe bhAlaGkArika dRSTi se na dekheN| -racayitA

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$79)

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aSaNavaragolamba eka yakSI kI mUrti meterone NEESH astamodeunm.mamuPawar rc e emamabanaarastamm An - 2 --- --- - - - - ' Aation

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ahiMsA kA siddhAnta jainamata kI sabase bar3I vizeSatA hai / vAstava me isI siddhAnta kI nIMva para jainamata sthita hai / lekina isa siddhAnta ko videzI aura katipaya dezI itihAsa - kAroM ne jo bhArata kI adhogati kA kAraNa mAnA hai, vaha mithyA hai / anya matAvalambiyoM kI bAta to dUra, svayaM ahisAtratAvalambI jainoM ne hI karmakSetra meM jisa kartavyaparAyaNatA kA udAharaNa upasthita kiyA hai, vaha sarvathA stutya hai / jahaoN jaina sAdhutroM ne ahiMsA ko tapasyA kI sIr3hI taka pahuMcA diyA hai, vahA~ karma kSetra me nirata rahanevAle jainoM ne use karmayoga kI dRSTi se dekhA aura samajhA hai / deza kI svatantratA kI rakSA ke samaya unhoMne ahisA ko kabhI apane mArga kI bAdhA nahIM hone diyA hai| jina jaina vIroM ke hAtha meM prajApAlana hiMsA ko / aura ahisA kI Ar3a me bhIrutA Aja hama dakSiNa bhArata ke kucha 1 aura deza-rakSA kA bhAra AyA thA, unhone ahisA me karma ko dekhA aura karma meM karma ke darzana meM unhoMne ahiMsA - darzana ko ghulA milA diyA ko chipAnevAloM ke Age mArga- pradarzaka kA kAma kiyaa| aise hI jaina vIroM kA itihAsa upasthita karate haiM 1 + 11 d dakSiNa bhArata ke jaina vIra lekhaka - zrI triveNI prasAda, bI0 e0 ] cAmuNDarAya jaina-itihAsa meM cAmuNDarAya kA nAma svarNAkSaroM meM aMkita hai / ve kevala vIra hI nahIM bar3e bhArI kavi bhI the / 'cAmuNDarAya - purANa' (jisakA samaya 978 I0 mAnA jAtA hai) unhIMye gaMgavaMza ke rAjA mArasiMha aura unake putra cAmuNDarAya ne apaneko 'brahmakSatra' jAti kA 1 kI kRti hai / ye karNATaka ke rahanevAle the / aura uttarAdhikArI rAcamalla ke darabAra meM the / batalAyA hai, isIliye unakI eka upAdhi 'brahmakSatra - zikhAmaNi' bhI hai / patA calatA hai ki unake guru prasiddha ajitasena the / lekina nemicandra siddhAnta - cakravartI kA bhI unapara kAphI prabhAva par3A thA / nemicandra ne apanI racanA 'gommaTasAra' me cAmuNDa kI bar3I prazaMsA kI hai| isake atirikta kannaDa kavi, cidAnanda ne bhI apanI racanA 'munivaMzAbhyudaya' meM nemicandra ko cAmuNDarAya kA guru batalAyA hai / jisa yuga meM cAmuNDarAya hue the, vaha gaMgavaMza ke rAjAoM ke lie bar3I musIbata kA thA / ve cAro ora se duzmanoM se ghire hue the / apanA astitva kAyama rakhane ke liye aura apanI unnati ke lie unhe nirantara yuddha karanA par3A, aura isame sandeha nahIM ki ina yuddhoM ke saMcAlaka cAmuNDarAya hI the /

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bhAskara bhAga 6 cAmuNDarAya ke samaya meM gaGgarAja mArasiha para 'nolaMvoM' ne car3hAI kI; lekina 'gonUra' ke maidAna me cAmuNDarAya ne unakI senA ko chinnabhinna kara diyaa| 'cAmuNDarAya-purANa' se patA calatA hai ki isa vIratA ke lie cAmuNDarAya 'vIramArtaNDa' kI upAdhi se vibhUpita kiye gye| brahmadeva ke stambhalekha se mAlUma hotA hai ki isa vijaya ke avasara para svayaM mArasiha ne 'nolaMbakulAntaka' kI upAdhi dhAraNa kI thii| dUsarA saMkaTa pazcimI cAlukyoM kI ora se thaa| mArasiMha ke hI samaya meM pazcimI cAlukyoM ne upadrava macAnA Arambha kiyA thaa| mArasiha ke putra rAcamalla ke samaya meM cAmuNDarAya ne rAjAditya ko parAsta kara yaha vipatti dUra kii| kahA jAtA hai ki 'uccaMgi' ke dujeya kile meM rAjAditya ne Azraya liyA thaa| isa durga ko jItanA eka prakAra se asambhava hI mAnA jAtA thaa| kucha samaya pahale 'kADuvedI ne isa kile kA gherA DAlA thA, para bahuta dinoM taka gherA DAlane para bhI vaha ise vaza meM nahIM lA sakA thaa| lekina cAmuNDarAya ke Age isa durga kI durjayatA na raha skii| brahmadeva-stambha ke lekha se (jo 974 I0 kA hai, aura jo zravaNabelagola me pAyA gayA thA) patA calatA hai ki cAmuNDarAya ne isa kile ko vidhvasta kara saMsAra ko Azcaryya meM DAla diyaa| svayaM cAmuNDarAya kI kRti, 'cAmuNDarAyapurANa' se bhI isa bAta kI puSTi hotI hai| vaha likhate haiM ki 'uccaMgi' ke kile ko vIratApUrvaka hastagata karane ke kAraNa unhe 'raNaraMgasiMga' kI upAdhi milI thii| tyAgada brahmadeva stambha ke lekha se mAlUma hotA hai ki 'raNasiMga' rAjAditya kI upAdhi thii| isa prakAra cAmuNDarAya ne zatru ko parAsta kara usakI upAdhi dhAraNa kI thii| svayaM rAcamalla ne isa vijayopalakSa me 'jagadekavIra' kI upAdhi grahaNa kI thii| tIsarI ghaTanA, jisakI vajaha se cAmuNDarAya ne 'samara-dhuraMdhara' kI upAdhi pAI, . kA yuddha hai| isa yuddha meM unhoMne vajavaladeva (vajala) ko parAsta kiyA thaa| isakA patA 'cAmuNDarAya-purANa' me milatA hai| tyAgada brahmadeva-stambha-lekha me bhI isakA ullekha hai| upapurANa ke anusAra cAmuNDarAya ne 'bAgayUra' durga ke tribhuvanavIra' nAmaka eka saradAra ko mArakara 'vairikulakAladaNDa' kI upAdhi paaii| isake bAda rAja, bAsa, sivara kuNAMka Adi saradAro ko 'kAma' nAmaka rAjA ke durga meM mArakara bhujavikrama' kI upAdhi prA kii| madurAcaya ne, jo 'caladaMka gaMga' aura 'gaMgarabhaTa ke nAma se bhI prasiddha hai| ke choTe bhAI, nAgavamoM ko mAra DAlA thaa| cAmaNDarAya ne use mArakara mAra vadalA cukaayaa| tyAgada brahmadeva-stambha-lekha se mAlUma hotA hai ki caladakAna"" siMhAsana para adhikAra jamAnA cAhA thaa| cAmuNDarAya ne usake prayAsa kA usakA nAza kiyA aura isa taraha apanA badalA bhI cukA liyaa| isa.sa / cukA liyaa| isa,saphalatA para unhe

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kiraNa 4] dakSiNa bhArata ke jaina vIra 251 'samara-parazurAma' kI upAdhi milii| ukta purANa hI se yaha bhI patA calatA hai ki anya kaIvIroM para vijaya pAne ke kAraNa unheM 'pratipakSarAkSasa' kI upAdhi milI thii| ina upAdhiyoM ke Atarikta ve 'bhaTamAri' aura 'subhaTacUr3AmaNi' kI upAdhiyoM se bhI bhUSita kiye gaye the| cAmuNDarAya kevala vIra aura yuddhaparAyaNa hI nahIM the, unameM ve sabhI guNa the, jo viziSTa aura dharmAnurAgI vyaktiyoM meM pAye jAte haiN| apane sadguNoM ke kAraNa hI unheM 'satyayudhiSThira', 'guNaratnabhUSaNa' aura 'kavijanazekhara' kI upAdhiyA~ milI thiiN| 'rAya' bhI eka upAdhi hI thI, jo rAjA ne unakI upakArapriyatA aura udAratA se prasanna hokara unheM dI thii| cAmuNDarAya ne jainadharma ke lie kyA kiyA, yaha batAne ke liye 1159 I0 ke eka lekha kA uddharaNa denA ucita hogaa| ukta lekha me likhA hai-"yadi yaha pUchA jAya ki zurUme jainamata kI unnati meM sahAyatA pahuMcAnevAloM me kauna-kauna loga haiM ? to isakA uttara hogA-kevala caamunnddraay|" unake dharmonnati-saMbaMdhI kAryoM kA vizada varNana na kara hama sirpha itanA hI ullekha kareMge ki zravaNavelgola meM 'gommaTezvara' kI vizAla mUrti cAmuNDarAya kI hI kIrti hai| yaha mUrti 57 phITa U~cI hai aura eka hI prastara-khaNDa kI banI hai| 'gommaTezvara' kI mUrti ke samIpa hI 'dvArapAlakoM kI bAI ora prApta eka lekha se, jo 1980 I0 kA hai, nimnalikhita bAteM isa mUrti ke nirmANa ke saMbaMdha meM mAlUma hotI haiM mahAtmA bAhubalI puru ke putra the| unake bar3e bhAI dvandva-yuddha me unase hAra gae, lekina mahAtmA vAhubalI pRthvI kA rAjya unhe hI sauMpakara tapasyA karane cale gae aura unhoMne 'karma' para vijaya prApta kii| purudeva ke putra rAjA bharata ne paudanapura me mahAtmA bAhubalI kevalI kI 525 dhanupa U~cI eka mUrti bnvaaii| kucha kAloparAnta, usa sthAna me, jahA~ bAhubalI kI mUrti thI, asaMkhya kukkuTasarpa (eka prakAra ke pakSI, jinakA sira to sarpa ke sira ke samAna hotA thA aura zarIra kA bAkI bhAga kukkuTa ke samAna) utpanna hue| isIlie usa mUrti kA nAma kukkuTezvara bhI pdd'aa| kucha samaya bAda yaha sthAna sAdhAraNa manuSyoM ke lie agamya ho gyaa| usa mUrti me alaukika zakti thii| usake tejaHpUrNa nakhoM ko jo manuSya dekha letA thA, vaha apane pUrvajanma kI bAteM jAna jAtA thaa| java cAmuNDarAya ne logoM se isa jinamatti ke bAre me sunA, to unhe usake dekhane kI utkaTa abhilASA huii| jaba ve vahA~ jAne ko taiyAra hue, to unake guruoM ne unase kahA ki vaha sthAna bahuta dUra aura agamya hai| isapara cAmuNDarAya ne isa vartamAna mUrti kA nirmANa kraayaa| cAmuNDarAya kA hI dUsarA nAma 'gomaTa' thA, isalie isa navanirmita mUrti kA nAma 'gommaTezvara' par3A * isa sambandha meM vidvAnoM meM matabheda hai| -ke0 bhujavalI zAstrI

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252 bhAskara [ bhAga 6 zAntinAtha zAntinAtha ke viSaya meM 1068 I0 ke eka lekha se patA calatA hai ki inake pitA kA nAma govindarAja thA / inake guru kA nAma varddhamAna vratI thA, jo mUlasaMgha ke aura dezIyagaNa ke the / zAntinAtha pazcimI cAlukya rAjA somezvara dvitIya ke samaya meM banavasenADa prAnta ke zAsaka rAyadaMDa gopAla lakSma ke maMtrI aura senApati the / 1068 ke ukta lekha meM unhe 'banavasenADa' rAjya kA koSAdhyakSa aura usakA unnAyaka kahA gayA hai| isI lekha meM unheM 'zreSTha jainamata-rUpI kamala ke lie rAjahaMsa' kahA gayA hai| zAntinAtha kevala senAnAyaka hI nahIM, nipuNa kavi bhI the / ukta lekha meM unheM janmajAta aura nipuNa kavi kahA gayA hai| unheM 'sarasvatI - mukha - mukhara' kI upAdhi milI thI / jainamata ke lie zAntinAtha ne jo kucha kiyA hai, vaha cirasthAyI hai / kahA jAtA hai ki unakI hI preraNA se lakSma ne patthara kA eka jinamandira nirmita karAyA aura usane tathA usake rAjA somezvara dvitIya ne bhI usa mandira ko bhArI jAgIreM diiN| 'mallikAmoda zAntinAtha - basadi' hai| usa mandira kA nAma gaMgarAja hoysala rAjA viSNuvarddhana biTTigadeva ke yahA~ gaMgarAja, boppa, puNiSa, baladeva, mariyaee, bharata, eca aura viSNu--ye ATha jaina yoddhA the / viSNuvaddhana 12vIM zatAbdI me huA thA, ataH ina vIroM kA samaya nizcita hai / 1 gaMgarAja kauNDinya gotra ke dvija the| unake pitA kA nAma eca, eciyAMga yA buddhamitra thA aura mAtA kA pUcikavbe / unake pitAmaha kA nAma mAra aura pitAmahI kA mAkaraNabbe thA / ina bAtoM kA patA 1198 aura 1119 ke zilAlekhoM se lagatA hai| gaMgarAja mAtA - pitA kI saba se choTI saMtAna the| unakI strI kA nAma nAgalA devI yA lakSmI aura lar3ake kA nAma boppa yA eca thA / zravaNabelagola ke eka lekha se patA calatA hai ki gaMgarAja ke mAtApitA kaTTara jaina the / 1120 I0 ke eka zilAlekha se patA calatA hai ki gaMgarAja kI mAtA ne isI sAla (1120 I0 me) sallekhanA kI vidhi se prANa-tyAga kiyaa| cAmuNDarAya - basadi ke eka zilAlekha meM gaMgarAja kI prazaMsA kI gaI hai aura unakI upAdhiyoM kA varNana kiyA gayA hai| inhI zilAlekhoM se yaha bhI patA calatA hai ki gaMgarAja ne apane atula parAkrama se hoyasala rAjya kA kAphI vistAra kiyA thA / viSNuvarddhana ke samaya me hoysala - rAjya kI unnati aura rakSA ke lie sabase Avazyaka aura mahattvapUrNa kAma thA talakADa se coloM ko mAra bhagAnA / viSNuvarddhana ne yaha kAma

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kiraNa 4] dakSiNa bhArata ke jaina vIra 253. gaMgarAja ko sauNpaa| yaha kAma atyanta duHzakya thA, kyoMki talakADa se coloM ko mAra bhagAne ke lie vahA~ ke sAmanta ko jItane ke atirikta talakADa ke pUrvIya bhAga meM sthita sAmanta dAma yA dAmodara aura pazcimI ghATa ke sAmanta narasiMhavarmA ko parAsta karanA Avazyaka thaa| isa samaya coloM ke rAjA rAjendradeva dvitIya the| gaMgarAja ne bar3I vIratA aura kuzalatA se talakADa se colazakti kA samUla nAza kara diyaa| 1135 I0 ke eka zilAlekha se isa bAta kI puSTi hotI hai| aMgaDi ke zilAlekha se yaha bhI mAlUma hotA hai ki yaha vijaya 1117 meM prApta huI thii| isake bAda gaMgarAja ne pUrvI talakADa ke sAmaMta dAmodara ko yuddha meM parAsta kiyaa| dAmodara prANa-rakSaNArtha jaMgaloM me bhAga gyaa| zravaNabelagola meM prApta 1175 ke eka zilAlekha se yaha bAta vidita hotI hai| aba sirpha eka sAmaMta-pazcimI ghATa kA zAsaka narasiMha varmA- raha gyaa| zravaNabelagola ke ukta zilAlekha aura aregallu vastI ke zilAlekha se patA calatA hai ki narasiMhavarmA aura cola rAjA ke dUsare sAmaMta hArakara ghATa kI pahAr3iyoM para bhAga gae aura isa taraha samUcA 'nADu' hoysala rAjA ke adhIna ho gyaa| pIche narasiMha varmA mArA gyaa| ___ jaba gaMgarAja ne isa prakAra hoysala rAjya kA vistAra kiyA, to.viSNuvarddhana ne kRtajJatAprakAzana ke nimitta unase puraskAra mA~gane ko khaa| gaMgarAja ne kevala 'gaMgavADi' mAMga liyaa| jAna par3atA hai ki 'gaMgavADi' meM gommaTadeva tathA anya aneka jina-mandira the, jinakI vyavasthA ThIka nahIM ho rahI thii| yaha bhI anumAna hotA hai ki vahA~ jainamata kA kAphI pracAra ho gayA thaa| ataH gaGgarAja kA uddezya vahA~ ke mandiroM kA jIrNoddhAra karake jainamata kI unnati karanA thaa| yahI kAraNa thA ki anya durlabha vastuoM aura dhana-dhAnya kI icchA na karake unhoMne kevala gaGgavADi hI maoNgA, jise rAjA ne saharSa unheM samarpita kiyaa| dharma ke prati isa anurAga se gaGgarAja ko bahuta yaza prApta huaa| jaina sAdhuoM ne muktakaMTha se unakI prazaMsA kii| varddhamAnAcArI ne 1118 ke apane zilAlekha me unheM cAmuNDarAya se saugunA saubhAgyazAlI btaayaa| gaGgarAja kA putra boppa bhI apane pitA ke hI mArga kA anugAmI thaa| vaha bhI vIra senAnAyaka aura kaTTara jaina thaa| apane pitA kI mRtyu ke bAda usane 'dorasamudra' me eka jinAlaya bnvaayaa| kahA jAtA hai ki 1134 I0 me boppa ne kaI zaktizAlI zatruoM ko parAsta kiyA aura apane bAhubala se 'koMga' logoM ko adhIna kiyaa| paNiSa puNipa yA puNiSamayya ke pUrvaja rAjamaMtrI the| unake pitA kA nAma puNiSarAja daMDAdhIza thA aura unakI upAdhi 'sakalazAsanavAcakacakravartI thii| puNiSamayya rAjA viSNuvarddhana ke

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bhAskara mAMga hai lakSmaNa aura amr| unakA kula 'vAjikula' kahalAtA thaa| kintu madezvara mandira ke zilAlekha se, jisakA samaya 1164 I0 hai, patA calatA hai ki unake vaMza kA nAma 'vAjikula' thA, para unake pitA kA nAma madhusUdana aura mAtA kA muhiyakke thaa| usI lekha ke anusAra unake bhAiyoM kA nAma kAntimayya aura hariyaNNa thaa| yaha saMbhava hai ki unake mAtA-pitA aura bhAiyoM ke do-do nAma rahe hoM aura isa zilAlekha meM kevala prasiddha nAmoM kA hI ullekha ho| lekina pUrva-kathita zilAlekha ke saMbaMdha me bhI yahI bAta kahI jA sakatI hai| jo kucha ho, isa saMbaMdha me kucha nizcaya karanA atyanta kaThina hai, jabataka ki isa saMbaMdha me anya pramANa upalabdha na hoN| hula ne viSNuvardhana, narasiMha prathama aura usake uttarAdhikArI vallAla dvitIya-tInoM ke samaya meM rAjamantritva kA kArya kiyA thaa| hula ne zravaNabelagola me prasiddha 'caturviMzati jinAlaya' kA nirmANa karAyA thaa| caubIsa tIrthaGkaroM kA mandira hone ke kAraNa usakA ukta nAma par3A thaa| yaha jinAlaya 1159 I0 meM banakara taiyAra huA thaa| yaha gommaTapura kA AbhUpaNa mAnA jAtA hai| rAjA narasiMha dvitIya apanI vijaya-yAtrA ke avasara para svayaM yahA~ Aye the aura unhoMne isa jinAlaya kI vyavasthA ke liye kaI gAMvoM kA dAna diyA thaa| rAjA ne isakA nAma 'bhavyacUDAmaNi' rakkhA / 1175 I0 me hulla ko rAjA ballAla dvitIya ne savaneru tathA anya do gaoNva puraskAra meM me diye, aura hula ne ye gA~va bhI isI jinAlaya ko utsarga kara diye| zravaNabelagola ke atirikta anya kaI sthAnoM meM bhI unhoMne dharmAnurAga aura udAratA pradarzita kii| zAntiyagaNa zAMtiyaeNa ke pitA kA nAma pAriSaraNa yA pArzvadeva aura mAtA kA bammala devI thaa| zAntiyaeNa ke pitA svayaM eka parAkramI yoddhA the| ve hoyasala rAjA ke koSAdhyakSa the| unhoMne Ahavamalla ko parAsta kiyA thA, kintu svayaM usa lar3AI meM mAre gae the| rAjA narasiMha ne zAMtiyANa ko, unake pitA kI mRtyu ke bAda, 'kAriguMDa' nAmaka grAma diyA thaa| isake vAda hI zAMtiyaeNa daMDanAyaka ke pada se vibhUSita kiye ge| inhoMne bhI kaI jinAlayoM kA nirmANa kraayaa| Izvara camUpati Izvara camUpati ke pitA kA nAma ereyaMgamayya thA, jo 'sarvAdhikArI' aura 'senApatidaMDanAyaka' ke pada se vibhUSita the| kahA jAtA hai ki Izvara ne hI mandAragiri para sthita jinAlaya kA jIrNoddhAra karAyA thaa| usI basadi ke 1160 I. ke eka lekha se unake saMbaMdha kI vAteM mAlUma hotI haiN| unake sainika parAkrama ke saMbaMdha meM hameM kucha mAlUma nhii|

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kiraNa 4] dakSiNa bhArata ke jaina vIra anya jaina vora karNATaka meM anya aneka jaina vIra ho gae haiM, jinake saMbaMdha meM hameM adhika bAteM mAlUma nhiiN| ina vIroM meM recimayya kA nAma prasiddha hai| inhe 'vasudhaikabAndhava' kI upAdhi milI thii| pahale ye kalacurIya rAjA ke yahA~ the, pIche hoysala rAjA ke yahA~ cale aae| ye hoyasala rAjA ballAla dvitIya the| jainamata kI unnati ke lie inhoMne jo kucha kiyA, usakI prazaMsA kaI lekhoM meM milatI hai| ballAla dvitIya ke hI yahA~ 'bUcirAja' nAma ke eka dUsare jaina senApati the| ye kannaDa aura saMskRta-donoM bhASAoM ke vidvAn the aura donoM meM kavitA karate the| unhoMne sigenADa meM eka trikUTa jinAlaya banavAyA thaa| ballAla dvitIya ke rAjya-kAla ke aMtima bhAga meM eka aura prasiddha jaina senApati kA Agamana hotA hai| inakA nAma amRta thaa| kahA jAtA hai ki ye zUdra-parivAra ke the| inake pitA kA nAma hariyama seTTi aura mAtA kA nAma suggavve thaa| ye daMDanAyaka ke pada para the| inhoMne 1203 meM yakoTi jinAlaya kA nirmANa kara apane dharmAnurAga kA paricaya diyaa| anya dharmoM ke prati bhI inhoMne apanI udAratA kA paricaya diyA thaa| antima hoyasala rAjA vIra ballAla tRtIya ke samaya meM kaiteya daMDanAyaka kA patA milatA hai| ye eka pramukha jaina senApati the| ye 1332 I0 meM vartamAna the, aura 'sarvAdhikArI' ke pada para the, aisA lekhoM se vidita hotA hai| noTa-isa nibaMdha ke taiyAra karane meM bI0 e0 sAletore-likhita 'meDievala jainijma' nAmaka pustaka se sahAyatA lI gaI haiM, ataH lekhaka ukta granthakAra kA AbhArI hai|

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dharmazarmAbhyudaya kI do prAcIna pratiyA~ [ lekhaka - zrIyuta paM0 nAthUrAma premI ] mahAkavi haricandra ke suprasiddha mahAkAvya kI racanA kA samaya abhI taka anirNIta hai / na to unhoMne svayaM apanA samaya batalAyA hai aura na unake bAda ke kisI granthakartA ne hI unakA ullekha kiyA hai jisase kucha anumAna ho sake / unhoMne apane guru aura unake saMgha gaNa-gacchAdi kA bhI koI jikra nahIM kiyA / yaha bar3e Azcarya kI bAta hai ki itane ucca koTi ke kavi ko carcA taka koI nahIM karatA hai jisakI jor3a kA zAyada eka bhI kavi jaina kaviyoM me nahIM hai aura jisake viSaya me kAvyamAlA - sampAdaka mahAmahopAdhyAya paM0 durgA prasAda jI ne likhA hai ki dharmAzarmAbhyudaya ke karttA apanI kavitva-praur3hatA ke kAraNa mAghAdi prAcIna mahAkaviyo kI kakSA ke haiM / mudrita dharmazarmAbhyudaya ke anta me kavi ne apanA paricaya sirpha itanA hI diyA hai ki ve kAyasthakula ke alaMkArabhUta zrIAdra deva ke putra the / unakI mAtA kA nAma rathyA aura bhAI kA lakSmaNa thA / apane vaMzAdi ke viSaya me unhoMne jo vizeSaNa diye haiM, unase mAlUma hotA hai ki ve kisI bahuta bar3e pratiSThita rAjamAnya kula ke ratna the / basa mudrita prazasti se itanA hI paricaya milatA hai| saMbhava hai mudrita prazasti adhUrI ho aura dUsarI hastalikhita pratiyoM me vaha pUrI mila jAya, jisase samayAdi kA nirNaya ho jAya / pATaNa (gujarAta) ke saMghavI pAr3A ke pustaka bhANDAra meM dharmazarmAbhyudaya kI jo hastalikhita prati hai vaha vi0 saMvat 1287 kI likhI huI hai aura isalie usase yaha nizcaya ho jAtA hai ki mahA kavi haricandra ukta saMvat se bAda ke nahI hai, pUrva ke hI hai / kitane pUrva ke hai, yaha dUsare pramANa milane para nizcaya kiyA jA skegaa| isa grantha-pratikA naM0 36 hai aura isakI puppikA meM likhA hai - "saMvat 1287 varSe haricaMdrakaviviracitadharmazarmAbhyudayakAvyapustikA zrIratnAkarasUri (re) Adezena kIrticaMdragaNinA likhitamiti bhadram // " isa prati me 12 // x11 sAija ke 195 patra haiM / ukta saMghavI pAr3e ke hI bhANDAra me isa prantha kI 176 nambara kI eka prati aura bhI hai jisame 20x24 sAija ke 148 patra haiM / isa prati me likhane kA samaya to nahIM diyA hai; parantu prati liyA kara vitaraNa karanevAle kI eka vistRta prazasti dI hai, jo yahA~ de dI jAtI hai| prazAsti gurjaro dezo vikhyAto bhuvanatraye / dharmantramabhRtAM tIrtherdhanAdayamanavairapi // 1 //

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kiraNa 4] dhamazarmAbhyudaya kI do prAcIna pratiyA~ 259 vidyApuraM puraM tatra vidyAvibhavasaMbhavaM / padmaH zarkarayA khyAtaH kule huMvar3asaMjJake // 2 // tasminvaMze dAdunAmA prasiddho bhrAtA jAto nirmlaakhystdiiyH| sarvajJabhyo yo dadau supratiSThAM taM dAtAraM ko bhavetstotumIzaH ||shaa dAdasya patnI bhuvi moSalAkhyA zIlAMburAze. shucicNdrrekhaa| tannandanacAhaNidevibhA depAlanAmA mahimaikadhAma // 4 // tAbhyAM prasUto nayanAbhirAmo raMDAkanAmA tanayo vinItaH / zrIjainadharmeNa pavitradeho dAnena lakSmI saphalAM karoti // 5 // hAnU-jAsalasaMjJake'bhya zubhage bhArye bhavetAM dvaye, mithyAtvadrumadAhapAvakazikhe saddharmamArge rte| sAgAravratarakSaNaikanipuNe ratatrayodbhAsike, rudrasyeva nabhonadIgirisute lAvaNyalIlAyute // 6 // zrIkuMdakaMdasya vabhUva vaMze zrIrAmacaMda (draH) prathitaprabhAvaH / ziSyastadIyaH zubhakIrtinAmA tapoMganAvakSasi hArabhUtaH // 7 // pradyotate saMprati tasya paTTa vidyAprabhAveNa vishaalkiirtiH| ziSyairanekairupasevyamAna ekAMtavAdAdivinAzavatram // 8 // jayati vijayasihaH zrIvizAlasya ziSyo jinaguNamaNimAlA yasya kaMThe sadaiva / amitamahimarAzedharmanAthasya kAya nijasukRtanimittaM tena tasmai vitIrNam // 9 // arthAt-dharmacakriyoM (tIrthakaroM) ke tIrthoM aura dhanI manuSyoM ke kAraNa jo tIna bhuvana meM vikhyAta hai, usa gurjara (gujarAta) deza me vidyA aura vaibhava se sampanna vidyApura (bIjApura ?) nAma kA nagara hai| vahA~ hUmar3a kula me eka padma nAmaka gRhastha vikhyAta hue jinakA patnA kA nAma zakarA thaa| usI vaMza me dAda hue jinake bhAI kA nAma nirmala thaa| jisane sanI ko bhI pratiSThA dI arthAt jainamaMdiroM kI pratiSThA karAI, usa dAtA kI bhalA kauna nahIM prazaMsA kara sakatA hai ? dAda kI patnI kA nAma mopalA thA jo zIlavatI aura candrarekhA ke samAna pavitra thii| usake putra kA nAma mahimAdhAma depAla (devapAla) thA jisakI cAhaNI devI nAmaka bhAyoM se sundara vinayazIla raMDAka nAmaka putra utpanna huA, jo dAna kara karake apanI lakSmI ko saphala karatA hai| usakI hAnU aura jAsala nAma kI do bhAryAyeM mahAdeva kI gaMgA aura pArvatI ke sadRza thIM, jo saddharmamArga me rata, sAgAravratoM kI rakSA karanevAloM aura ratnatraya ko prakAzita karanevAlI thiiN|

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- 260 bhAskara [bhAga 6 zrIkundakunda ke vaMza meM prabhAvazAlI rAmacandra ke ziSya zubhakIrti hue jo bar3e tapasvI the| isa samaya unake pada ko apanI vidyA ke prabhAva se vizAlakIrti zobhita kara rahe haiM, jinake aneka ziSya haiM aura jo ekAntavAdiyoM ko parAjita karanevAle haiN| vizAlakIti ke ziSya vijayasiMha haiM, jinake kaMTha meM jinaguNoM kI maNimAlA sadaiva zobhA detI hai| usane yaha bhagavAn dharmanAtha kA kAvya (dharmazarmAbhyudaya) puNyavRddhi ke nimitta unake lie vitaraNa kiyaa| pahale ke padyoM meM DAka taka jo vaMzAvalI dI hai, usase Age kA sambandha spaSTa nahIM hotaa| saMbhava hai, chaha nambara ke bAda kA koI zloka chUTa gayA hojo vitaraNakartA kA sambandha jor3anevAlA ho| aisA mAlUma hotA hai ki ruDAka kI do patniyoM meM se kisI eka kA koI putra hogA jisane dharmazarmAbhyudaya kI ukta prati ko dAna kiyA hai| ___ isa 176 nambara vAlI prati me prati likhane kA samaya nahIM diyA hai| parantu rAmacandra zubhakIrti yA vizAlakIrti ke samaya kA patA yadi anya sAdhanoM se lagAyA jA sake to vaha mAlUma ho sakatA hai| vidyApura gujarAta kA bIjApura hI mAlUma hotA hai| vahA~ hUMbar3a jAti ke jainoM kI bastI aba bhI hai| dharmazAbhyudaya kAvya kI pratiyA~ jahA~ jahA~ hoM, vahA~ ke vidvAnoM ko cAhie ki ve unakI prazastiyoM ko dekheM aura uname yadi koI vizeSatA ho, to use prakAzita karane kI kRpA kreN| gAyakavAr3a oriyaNTala sIrIja meM prakAzita pATaNake bhANDAroM ke sUcIpatra meM ina dona pratiyoM kA jo vivaraNa diyA hai, usI ke AdhAra se yaha noTa likhA gayA hai| bambaI, 20-11-39

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gommaTa - mUrti kI pratiSThAkAlIna kuNDalI kA phala [ lekhaka zrIyuta paM0 nemicandra jaina, nyAya - jyotiSa- tIrtha ] 10 zrIyuta govinda pai ke matAnusAra 'zravaNabelagola' ke gommaTa svAmI kI mUrti kI sthApanAtithi 13 mArca, san 981 hai / bahuta kucha saMbhava hai ki yaha tithi hI mUrti kI sthApanA - tithi ho| kyoMki bhAratIya jyotiSa ke anusAra 'bAhubali caritra' meM gommaTa - mUrti kI sthApanA kI jo tithi, nakSatra, lagna, saMvatsara Adi diye gaye haiM ve usa tithi meM arthAt 13 mArca san 981 meM ThIka ghaTita hote haiM / ata eva isa prastuta lekha meM usI tithi aura lagna ke anusAra usa samaya ke graha sphuTa karake lagna kuNDalI tathA candrakuNDalI dI jAtI haiM aura usa lagna kuNDalI kA phala bhI likhA jAtA hai / usa samaya kA paJcAMga-vivaraNa isa prakAra hai zrIvikrama saM0 1038 zakAbda 103 caitrazukla paMcamI ravivAra ghaTI 56, pala 58, rohiNI nAma nakSatra, 22 ghaTI, 15 pala, taduparAMta pratiSThA ke samaya mRgazira nakSatra 25 ghaMTI, 48 pala, AyuSmAn yoga 34 ghaTI, 46 pala isake bAda pratiSThA - samaya me saubhAgya yoga 21 ghaTI, 49 pala / usa samaya kI lagna spaSTa 10 rAzi, 26 aMza, 39 kalA aura 57 vikalA rahI hogI / usakI SaDvarga-zuddhi isa prakAra hai - 10 / 26 / 39 / 57 lagna spaSTa - isa lagna meM gRha zani kA huA aura navAMza sthira lagna arthAt vRzcika kA AThavAM hai, isakA svAmI maMgala hai | ata eva maMgala kA navAMza huA / draSkAraNa tRtIya tularAzi kA huA jisakA svAmI zukra hai / triMzAMza viSama rAzi kumbha meM caturtha budha kA huA aura dvAdazAMza gyArahavAM dhanarAzi kA huA jisakA svAmI guru hai / isaliye yaha SaDvarga banA (1) gRha - zani, (2) horA candra, (3) navAMza - maMgala, (4) trizAMza- budha, (5) draSkAraNa - zukra, (6) dvAdazAMza guru kA huA / aba isa bAta kA vicAra karanA cAhiye ki SaDvarga kaisA hai aura pratiSThA meM isakA kyA phala hai ? isa SaDvarga meM cAra zubha graha padAdhikArI haiM aura do krUra graha / parantu donoM krUra graha bhI yahAM nitAnta azubha nahIM kahe jA sakate haiM / kyoMki zani yahAM para ucca rAzi kA hai / ata eva yaha saumya grahoM ke hI samAna phala denevAlA hai| isaliye isa SaDvarga meM sabhI saumya graha haiM, yaha pratiSThA meM zubha hai aura lagna bhI balavAn hai; kyoMki SaDvarga kI zuddhi kA prayojana kevala lagna kI sabalatA athavA nirbalatA dekhane ke liye hI hotA hai, phalata yaha mAnanA par3egA ki yaha lagna bahuta hI baliSTha hai /

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bhAskara [bhAga 6 jisakA ki phala Age likhA jaavegaa| isa lagna ke anusAra pratiSThA kA samaya subaha 4 baja kara 38 minaTa honA caahiye| kyoMki ye lagna, navAMzAdi ThIka 4 bajakara 38 minaTa para hA Ate haiN| usa samaya ke graha spaSTa isa prakAra rahe hoNge| navagraha-spaSTa-cakra ravi candra bhauma budha guru zukra zani rAhu ketu graha kalA vikalA 58782 45 108 / gati 11 11 vigati 45 52 37 59 41 | 52 / 31 yahA~ para 'graha-lAdhava' ke anusAra ahargaNa 478 hai tathA cakra 49 hai, karaNakutUhalIya ahagaNa 1235-92 makarandIya 1688329 aura sUryasiddhAntIya 714403984956 haiN| parantu isa lekha meM grahalAghava ke ahargaNa para se hI graha banAye gaye haiM aura tithi nakSatrAdika ke , ghazyAdi bhI isI ke anusAra haiN| usa samaya kI lagna-kuNDalI

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karaNa 4] gommaTa-mUrti kI pratiSThAkAlIna kuNDalI kA phala usa samaya kI candrakuNDalI bhauma - rAhu 1 guru zukra zaniketu / pratiSThAkartA ke liye lagnakuNDalI kA phala sUrya-jisa pratiSThApaka ke pratiSThA-samaya dvitIya sthAna meM sUrya rahatA hai, vaha puruSa bar3A bhAgyavAna hotA hai| gau, ghor3A aura hAthI Adi caupAye pazuoM kA pUrNa sukha use hotA hai| usakA dhana uttama kAryoM meM kharca hotA hai| lAbha ke liye use adhika ceSTA nahIM karanI par3atI hai| vAyu aura pitta se usake zarIra meM pIr3A hotI hai| candramA kA phala-yaha lagna se caturtha hai isaliye kendra meM hai sAtha hI sAtha ucca rAzi kA tathA zuklapakSIya hai| isaliye isakA phala bahuta uttama hai| pratiSThAkartA ke liye isakA phala isa prakAra huA hogaa| caturtha sthAna meM candramA rahane se puruSa rAjA ke yahA~ saba se bar3A adhikArI rahatA hai| putra aura striyoM kA sukha use apUrva milatA hai| parantu yaha phala vRddhAvasthA meM bahuta ThIka ghaTatA hai| kahA hai- "yadA bandhugobAndhavairatrijanmA navadvAri sarvAdhikArI sadaiva" ityAdi-- bhauma kA phala-yaha lagna se paMcama hai isaliye trikoNa meM hai aura paMcama maMgala hone se peTa kI agni bahuta teja ho jAtI hai| usakA mana pApa se bilkula haTa jAtA hai aura yAtrA karane meM usakA mana prasanna rahatA hai| parantu vaha cintita rahatA hai aura bahuta samaya taka puNya kA phala bhoga kara amarakIrti saMsAra me phailAtA hai| budhaphala-yaha lagna me hai| isakA phala pratiSThA-kAraka ko isa prakAra rahA hogA lagnastha budha kumbha rAzi kA hokara anya graho ke ariSToM ko nAza karatA hai aura buddhi ko zreSTha banAtA hai, usakA zarIra suvarNa ke samAna divya hotA hai aura usa puruSa ko vaidya, zilpa Adi vidyAoM meM daza banAtA hai| pratiSThA ke veM varSa me zani aura ketu se roga Adi

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bhAskara [bhAga 6 jo pIr3AyeM hotI haiM unako vinAza karatA hai / * ____ guruphala-yaha lagna se caturtha hai aura caturtha vRhaspati anya pApa grahoM ke ariSToM ko dUra karatA hai tathA usa puruSa ke dvAra para ghor3o kA hinahinAnA, vandIjanoM se stuti kA honA zrAdi bAteM haiN| usakA parAkrama itanA bar3hatA hai ki zatru loga bhI usakI sevA karate haiM; usakI phIti sarvatra phaila jAtI hai aura usakI Ayu ko mI bRhaspati bar3hAtA hai| zUratA, saujanya, dhIratA prAdi guNoM ko uttarottara vRddhi hotI hai| zukraphala-yaha lagna se tRtIya aura rAhu ke sAtha hai| ata eva isakA phala pratiSThA ke 5veM varSa meM santAna-sukha ko denA sUcita karatA hai| sAtha hI sAtha usake mukha se sundara yANI nikalatI hai| usakI buddhi sundara hotI hai| usakA mukha sundara hotA hai aura vastra mundara hote hai| matalaba yaha hai ki isa prakAra ke zukra ke hone se usa pUjaka ke sabhI kArya sundara hote haiN| zaniphala yaha lama se navama hai aura isake sAtha ketu bhI hai, parantu yaha tulArAzi kA hai| emaliye ucca kA zani huA ata eva yaha dharma kI vRddhi karanevAlA aura zatruoM ko vaza meM karatA hai| natriyoM meM mAnya hotA hai aura kavitva zakti, dhArmika kAryoM meM ruci, jJAna kI vRddhi gAdi zubha cihna dharmastha ucca zani ke haiN| + 'puga mUrtigo mArjayedanyariSTa gariSThA dhiyo vaikhriivRttibhaajH| janA divyacAmIkarIbhUtadehAzcikitsAvido duzcikitsyA bhavanti // " "lagna sthitAH jIvendubhAgavabudhAH sukhakAntiDhAH syuH|" : gRhavAla mayata vAniI pA dvijocArito vedaghopo'pi tadvat / pranirdhita uryate pAricarya caturthe gurau taptamantargatazca // -camatkAracintAmaNi ejora rakho loka rAmago raajpuujitH| vinAtArisa kulAdhyakSo gurubhaktazca jAyate // lamacandrikA ma- bhagaMta mana meM caturtha sthAna meM gRhaspati ho ye to pUjaka (pratiSThAkAraka) sukhI, rAjA se mAnya, gAyoM ko jItane vAlA, phulaziromaNi tathA guru kA bhakta hotA hai| vizepa ke liye bRhajjAtaka 11 yA prshnaayge| : gubhAramA manogapi dhAyI musa dhAra dhArUNi vAsAsi tasya / vArAhI saMhitA mara jAtI dhnpaanpenaanvitH| nIrogI rAjamAnyazca pratApI cApi jAyate // lamacandrikA - mogara FIR meM rahane meM pUjaka dhana-dhAnya, santAna Adi sukhoM se yukta hotA hai| gI, rAga meM mAnya bhIra pratApI hotA hai| yUhannAtaka meM bhI isI zrAzaya ke kaI gloka hai nirogI ra nigA gayA hai|

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kiraNa 4] gommaTa-mUrti kI pratiSThAkAlIna kuNDalI kA phala 265 rAhu phala-yaha lagna se tRtIya hai ata eva zubhagraha ke samAna zubha phala kA denevAlA hai| pratiSThAsamaya rAhu tRtIya sthAna me hone se, hAthI yA siha parAkrama me usakI barAbarI nahIM kara sakate; jagat usa puruSa kA sahodara bhAI ke samAna ho jAtA hai| tatkAla hI usakA bhAgyodaya hotA hai| bhAgyodaya ke liye use prayatna nahIM karanA par3atA hai / ketu kA phala-yaha lagna se navama meM hai arthAt dharma-bhAva meM hai| isake hone se kleza kA nAza honA, putra kI prApti honA, dAna denA, imArata banAnA prazaMsanIya kArya karanA Adi bAteM hotI haiN| anyatra bhI kahA hai"zikhI dharmamAve yadA klezanAzaH sutArthI bhavenmlecchato bhAgyavRddhiH / " ityAdi mUrti aura darzakoM ke liye tatkAlIna grahoM kA phala-mUrti ke liye phala tatkAlIna candrakuNDalI se kahA jAtA hai| dUsarA prakAra yaha bhI hai ki carasthirAdi lama navAMza aura triMzAMza se bhI mUrti kA phala kahA gayA hai| lagna, navAMzAdi kA phala lana sthira hai aura navAMza bhI sthira rAzi kA hai tathA triMzAMzAdika bhI paG varga ke anusAra zubha grahoM ke haiN| ata eva mUrti kA sthira rahanA aura bhUkampa, vijalI Adi mahAn utpAtoM se mUrti ko rakSita rakhanA sUcita karate hai| cora, DAkU Adi kA bhaya nahI ho sktaa| dina pratidina manojJatA bar3hatI hai aura cAmatkArika zakti adhika AtI hai| bahuta kAla taka saba vinna-bAdhAoM se rahita ho kara usa sthAna kI pratiSThA ko bar3hAtI hai| vidharmiyoM kA AkramaNa nahIM ho sakatA aura rAjA, mahArAjA sabhI usa mUrti kA pUjana karate hai| sava hI janasamudAya usa puNya-zAlI mUrti ko mAnatA hai aura usakI kIrti saba dizAoM meM phaila jAtI hai Adi zubha bAteM navAMza aura lagna se jAnI jAtI hai| * na nAgo'tha siMho bhujo vikrameNa prayAtIha sihIsate tatsamatvam / vidyAdharmadhanairyukto bahubhApI ca bhAgyavAn // ityAdi artha-jisa pratiSThAkAraka ke tRtIya sthAna meM rAhu hone se usake vidyA, dharma, dhana aura bhAgya usI samaya se vRddhi ko prApta hote hai| vaha uttama vaktA hotA hai| + eko'pi jIvo valavAMstanusthaH sito'pi saumpo'pyathavA balI cet / dopAnazepAnvinihati sadyaH skaMdo yathA tArakadaityavargam // guNAdhikatare lagne dope'tyalpatare yadi / surANAM sthApana tana kataripTAryasiddhidam // bhAvArtha-isa lagna meM guNa adhika haiM aura dopa bahuta kama haiM arthAta nahIM ke barAbara haiN| ana puna yA lama sampUrNa ariSToM ko nAza karane vAlA aura zrIcAmuNDarAya ke liye manpUrNa abhISTa ayoM ko dene mAlA siddha hunA hogaa|

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bhAskara [bhAga 6 candrakuNDalI ke anusAra phala vRpa rAzi kA candramA hai aura yaha ucca kA hai tathA candrarAzIza candramA se bArahavAM hai aura guru candra ke sAtha me hai, tathA candramA se dvitIya maMgala aura dasaveM budha tathA bArahaveM zukra hai| ata eva gRhAdhyAya ke anusAra gRha 'ciraMjIvI' yoga hotA hai| isakA phala mUrti ko cirakAla taka sthAyI rahanA hai| koI bhI utpAta mUrti ko hAni nahIM pahuMcA sakatA hai| parantu graha spaSTa ke anusAra tAtkAlika lagna se jaba Ayu banAte hai to paramAyu tIna hajAra sAta sau unnIsa varSa, gyAraha mahIne aura 19 dina Ate haiN| mUrti ke liye kuNDalI tathA candrakuNDalI kA phala uttama hai aura aneka camatkAra vahA~ para hamezA hote rheNge| bhayabhIta manuSya bhI usa sthAna me pahuMca kara nirbhaya ho jaaygaa| isa candrakuNDalI me 'DimbhAkhya' yoga hai| usakA phala bhI aneka upadravoM se rakSA karanA tathA pratiSTA ko bar3hAnA hai| kaI anya yoga bhI haiM kintu vizeSa mahattvapUrNa na hone se nAma nahIM diye hai| pratiSThA ke samaya upasthita logo ke liye bhI isakA uttama phala rahA hogaa| isa muhUrta meM vANa paMcaka arthAt roga, cora, agni, rAja, mRtyu iname se koI bhI vANa nahI haiN| ata. upasthita sanjanoM ko kisI bhI prakAra kA kaSTa nahI huA hogaa| saba ko apAra sukha evaM zAnti milI hogii| na lagna, navAMza, paDvargAdika me jyotipa-zAstra kI dRSTi se koI bhI doSa nahIM hai pratyuta aneka mahattvapUrNa guNa maujUda haiN| isase siddha hotA hai ki prAcIna kAla me loga muhUrta, lamAdika ke zubhAzuma kA bahuta vicAra karate the| parantu Ajakala kI pratiSThAo me manacAhA lana tathA muhUrta le lete haiM jisase aneka upadravo kA sAmanA karanA par3atA hai| jyotipa-zAstra kA phana asatya nahIM kahA jA sakatA kyoMki kAla kA prabhAva pratyeka vastu para par3atA hai aura phAla ko nippatti jyotipa-devoM se hI hotI hai| isaliye jyotipa-zAstra kA phala gaNitAgata billAla satya hai| 'prata eva pratyeka pratiSThA meM paJcAGga-zuddhi ke atirikta lagna, navAMza, paDvargAdika kA bhI sUkSma vicAra karanA atyanta jarUrI hai|

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sAra " jaina enTrIkverI" (bhAga 5, aGka 3) pR0 67-74 - pro0 cakravartI ne tAmila sAhitya ke anya laghu-kAvyoM kA paricaya karAyA hai / ve (1) yazodharakAvya (2) cUr3AmaNi (3) udayanan kathai (4) nAgakumAra kAvyam (5) aura nIlasI haiN| yaha saba kAvya jaina kaviyoM kI racanAyeM haiM / yazodharakAvya ke racayitA ke nAma-dhAma kA patA nahIM hai / pR0 75 - 79 pro0 ghoSAla ne jaina siddhAMta aura jainetara sAhitya meM 'mana' kA paricaya karAyA hai / atharvaveda ( kAMDa 21, anuvaka 1-9-5) meM pAMca indriyoM ke atirikta mana ko ginAyA hai / isakA bhAva yaha nahIM hai ki mana bhI indriya hai / yadyapi uparAMta ke vaidika sAhitya meM mana bhI indriya mAnA gayA hai / 'vedAntaparibhASA' meM mana ko indriya nahIM kahA haiM / kaThopaniSad (3 / 10) meM arthoM ko indriyoM ke pare aura mana ko bhI indriyoM ke pare batAyA hai / 'vedAMtasUtra' (2 / 4 / 27) bhASya meM kahA haiM ki mana yadyapi indriyoM se pRthak batAyA hai, parantu smRtiyoM ke AdhAra se vaha bhI indriya haiM / jaina nyAya meM mana ko anindriya athavA noindriya kahA hai / parantu isakA artha yaha nahIM hai ki jainI mana ko indriya nahIM mAnate / zeSa indriyoM se vaha bhinna hai / pR0 81-88 azoka viSayaka hamArI lekhamAlA meM Age azoka ke lekhoM se batAyA hai| ki vaha bauddha nahIM huA thA / azoka kI sTeTapaoNlisI jainoM kI zrahiMsA se bahuta sAdRzya rakhatI hai| azoka ke lekhoM ke AdhAra se usakA jainazraddhAna batAyA gayA hai| usane jo staMbhAdi banavAe vaha jainauM cihnoM sahita kaI jaina sthAnoM jaise vaizAlI, girinAra Adi meM haiN| pR0 89 - 95 pro0 zAstrI ne prakaTa kiyA hai ki bhAskara kI kiraNa 2 me pratipAdita vAdIbhasiMha ko 11 vIM zatAbdI se kucha pahale ke vidvAn honA cAhiye / pR0 97-99 pro0 upAdhye ne kaI jinamUrtiyoM ke lekha chapAe hai / uname se kaI yApanAya saMgha ke haiM / yaha mUrtiyoM digambara jaina maMdiroM me virAjamAna haiM / -kA0 pra0

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sAhitya-samAlocanA ma akalaMka-granthamAlA kI tIna pustake (1) jainadharma para lokamAnya tilaka kA bhASaNa aura prasiddha vidvAnoM kA amimata; pRSTha 40 (ka) syAdvAda-paricaya ; pRSTha 28 / (3) karmasiddhAnta-paricaya ; pRSTha 41 / -- ina tInoM pustakoM ke lekhaka zrIyuta paM0 ajitakumAra jI zAstrI, mulatAna haiN| pustakoM kA viSaya nAma se hI spaSTa hai| vidvAn lekhaka ne apane abhISTa viSayoM para saMkSepa meM acchA prakAza DAlA hai| pustakoM kA cAka-cikya, mudraNa evaM kAgaja Adi bhI sundara haiN| khAsa phara ina pustakoM ko adhika saMkhyA me vinA mUlya jainetara vidvAnoM meM vitaraNaM karane kI bar3I jatrata hai| maiM jahA~ taka samajhatA hUM ukta granthamAlA kA bhI yahI dhyeya hogaa| maiM AzA karatA hai ki prastuta graMthamAlA meM kramazaH dazadharma, dvAdaza bhAvanA, gRhasthadharma, nirvANa, AvAgamana jainiyoM ko pUjA, AtmajJAna, OM kI ekIkaraNa zakti Adi anyAnya viSayoM kI bhI pustake prakAzita hotI rhegii| -ke0 bhujabalI zAstrI kathA-kusumAvalI lekhaka-jayakumAra zarmA ; pRSThasaMkhyA 139; mUlya-ATha aane| prakAzaka-rAvajA sambArAma dozI, kalyANa pAvara presa, sholaapur| yaha eka hAI igaliza skUla me par3hAyI jAnevAlI saMskRta pAThyapustaka haiN| praNetA ne isa mvanita padA-dvArA isake prakAzaka mahodaya ko hI samarpita kiyA hai| isame gadya-padya donA / gA lekhaka kA hI nAta hotA hai, para padya mahApurANa, yazastilakacampU, vaddhamAnacarita "pAnipurAgA evaM kAnya me uddhRta kiye gaye haiN| isame "akutobhayo hi mahAvIraH" Adi na paatth| inake atirikta vAkyaracanA kI vizepatA aura zabdaratnAkara (kaThina athavA gagana gagana zandI kA marAThI aura hindI me artha) bhI aGkita hai| prAraMbha me kaI kRtavidyA prophesara tathA saMskRta pAThazAlAdhyApako ke prazaMsApatra bhI sannibaddha haiM, jinameM prastuta pa ri -bhUri prazaMmA kI gayI hai| utsAhI lekhaka saMskRta likhane me siddhahasta mAlA praa|| yo no aMgrejI skUlo meM par3hAI jAnevAlI bahuterI saMskRta-rIDareM merI naz2arAsa gn| paranapagitA meM jainazAstrAnusAra saMskata-rIDara likhane kA ApakA hI yaha prathama pra bhaagaa| Apako lesanI meM aura bhI uttarottara vikasita rUpa meM saMskRta pAThayamii sNgii| yo no azudviyoM vahata haiM, para anta me azuddhi-patra lagA diye gaye haiN| -haranAtha dvivedI, kAvya-purANa-tIrtha

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jaina - siddhAnta - bhAskara jaina- purAtattva sambandhI traimAsika patra rAgaM 6 - vi0 saM0 1666, vIra saM0 2466 evaM I0 san 1940 bhArata meM 4) sampAdaka prophesara hIrAlAla, ema. e., ela. ela. bI. prophesara e0 ena0 upAdhye, ema.e., DI.liT. bAbU kAmatA prasAda, ema. Ara. e. esa. paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa. 14046 jaina - siddhAnta bhavana ArA dvArA prakAzita videza meM 4 | | ) eka prati kA

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viSaya-sUcI hindI-vibhAga 1 apabhraMza sAhitya aura jainI!-['sAhitya-bhramara' 2 aguvrata-rana-pradIpa-[zrIyuta pro0 hIrAlAla jaina, ema0 e0, elaela0 bI0 .. 155 / prAcArya nemicandra aura jyotipa-zAstra-[zrIyuta paM0 nemicandra jaina, nyAya-jyotiSa-tIrtha- 93 4 AcArya vAdirAja aura unakI racanAe~-[zrIyuta paM0 paramAnanda jaina, zAstrI ... 113 5 kopaNa-koppala-[zrIyuta paM0 ke0 bhujavalI zAstrI, vidyAbhUSaNa ... 110 6 kyA yaha sacamuca bhramanivAraNa hai ?-[zrIyuta paM0 jugalakizora mukhtAra 42 7 kyA vAdIbhasiMha akalaMkadeva ke samakAlIna haiM ?-[zrIyuta paM0 ke0 bhujabalIzAstrI, vidyAbhUpaNa 8 kyA pAvAgar3ha digambara tIrtha hai ?-[zrIyuta agaracanda nAhaTA, bIkAnera 147 9 gonmaTa svAmIkI sampattikA giravI rakkhA jAnA--[zrIyuta paM0 jugala kizora mukhtAra 242 10 gommaTa-mUrti ko pratiSThAkAlIna kuNDalI kA phala-[zrIyuta paM0 nemicandra jaina, nyAya-jyotipa-tIrtha ... 261 11 jaina rAmAyaNa kA rAvaNa-[zrIyuta paM0 ke bhujavalI zAstrI, vidyAbhUSaNa ... 1 12 jainasiddhAnta-bhavana, pArA kA vArpika-vivaraNa ... 13 janabidrI arthAn zravaNabelagola-[zrIyuta pro0 horAlAla jaina, ema. e, elaela.bI. 11 dakSiNa bhArata ke jaina vIra-[zrIyuta triveNI prasAda, bI0 e0 . ... 249 15. sAniNAtya jainadharma-[zrIyuta sva0 Ara0 tAtAcArya, ema0 e0, ela0 TI0 .. 102 draupadI ke pazcapanila para vicAra-[zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa .. 137 17 bhannaH paura netAmbara jainAgama-[zrIyuta agaracanda nAhaTA, bIkAnera 18 maMgAbhyudaya kI do prAcIna pratiyoM - [zrIyuta paM0 nAthUrAma premI . 258 19 nama piraNa' kA kA kona hai ?-[zrIyuta paM0 sumerucandra jaina, divAkara nyAyatIrtha zAgnI, yI 10, ela-ela0 vI0 ... 23 3pAlini. pani sani aura pRcapATha-[zrIyuta paM0 kailAzacandra zAstrI .. 216 2. bhAgnA ke patana kA mugkya kAraNa-[zrIyuta kAmatA prasAda jaina, ema. Ara. e. esa. 71 22 mAmAyanI (47)-[zrIyuna paM0 ke0 bhujabalI zAstrI, vidyAbhUpaNa ... 245 23 dhAgnandI aura unakA prAcAramAra-[zrIyuta paM0 paramAnanda jaina, zAstrI

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24 vIramArtaNDa cAvuNDarAya-[zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa ... 229 25 zrAvaNa kRSNA pratipadA kI smaraNIya tithi aura vIrazAsana-jayantI- zrIyuta paM0 ___paramAnanda jaina, zAstrI .... ... 26 zravaNabelagola evaM yahAM kI zrIgommaTa-mUrti-[zrIyuta paM0 ke0 bhujabalI zAstrI .. 205 27 zravaNabelagola (padya)-[zrIyuta kalyANakumAra jaina, 'zazi' . 213 28 zravaNabelagola ke zilAlekha-[ zrIyuta bA0 kAmatA prasAda jaina ema. Ara. e. esa. 233 29 zrInirvANakSetra girinAra-[zrIyuta bA0 kAmatA prasAda jaina, ema0 Ara0 e0 esa0 178 30 samrAT khAravela kA hAthIguphAvAlA zilAlekha--[zrIyuta pro0 benImAdhava bAruA, - ema0 e0, DI0 liT ... .. . ... ___... 25 31 sAra 'jaina eeTIkverI' (bhAga 5, na0 1)- zrIyuta bA0 kAmatA prasAda jaina 197 32.sAra jaina ainTokverI' (bhAga 5, na0 3)-[zrIyuta bA0 kAmatA prasAda jaina 267 33 vividha viSaya-1 apanI bAta-[zrIyuta paM0 ke0 bhujabalI zAstrI ... 133 2 upadeza-taraMgiNI kA girinAra-prakaraNa - [zrIyuta kAmatA prasAda jaina 60 3 'jaina eNTIkverI' kA sAra (bhA0 4, ki0 4) , , .... 132 4 terApura aura kalikuMDa- zrIyuta bAda kAmatA prasAda jaina . '65 5 drAvir3a-saMgha-[zrIyuta bA0 kAmatA prasAda jaina 6 nayavivaraNa ke sambandha meM-[zrIyuta paM0 kailAzacandra zAstrI 7 zahara mur3AsA kahA~ thA ?- [ , bA0 kAmatA prasAda jaina 129 8 zrImAla nagara kA eka zilAlekha- " " .. 130 9 hindI ke do harivaMza purANa- " " ... 124 3 34 sAhitya-samAlocanA--1 akalaMka-granthamAlA kI tIna pustakeM-[zrIyuta paM0 ke0 bhujabalo zAstrI 268 2 Atmacintana-[zrIyuta paM0 ke0 bhujabalI zAstrI ... 66 3 kathA-kusumAvalI-[zrIyuta paM0 haranAtha dvivedI, kAvya purANa-tIrtha ... ... .. 268 4 grantharAja zrIdhavalasiddhAnta kA prakAzana-[zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa ... . 200 5 jambUsvAmI caritra-[zrIyuta kailAzacandra zAstrI ... 65 6 jainadharma kA hrAsa kyoM-[zrIyuta paM0 ke0 bhujavalI zAsI 67

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[ga] 7 jainaitihAsa ( 3rA bhAga) - [paM0 ke0 bhujabalI zAstrI 8 tattvasAra TIkA ( bhASA) - ( paM0 kailAzacandra zAstrI 9 dAdA zrIjinakuzala sUri - [paM0 ke0 bhujabalI zAstrI 10 paramappaMpayAsu (paramAtmaprakAza) aura jogasAra (yogasAra) - paM0 ke0 bhujabalI zAstrI 11 paMcakalyANa -- [ zrIyuta paM0 ke0 bhujabalI zAstrI 12 ratnakaraNDa zrAvakAcAra [ zrIyuta paNDita mahendrakumAra jaina, kAvyatIrtha granthamAlA-vibhAga 1 tiloyapaNNattI [ zrIyuta pro0 e0 ena0 upAdhye, ema0 e0 2 prazasti-saMgraha [zrIyuta paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa 13 sarala jainadhama (cAro bhAga) - ( paM0 ke0 bhujabalI zAstrI 14 samAdhitaMtra - [ zrIyuta pro0 hIrAlAla jaina, ema0 e0, 15 sarvArthasiddhi - [ zrIyuta paM0 kailAzacandra zAstrI ... 200 ... ... ... 134 66 134 64 67 135 66 198 199 81 se 104 taka 137 se 160 taka

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THE JAINA ANTIQUARY Vol. V MAR. 1940 No. IV. Edited by Dr. B. A. SALETORE, M. A, Ph D. Prof. HIRALAL JAIN, M.A., LL.B. Prof. A. N. UPADHYE, M.A. Babu KAMTA PRASAD JAIN, MRAS. Pt K. BHUJABALI SHASTRI, VIDYABHUSHANA Published at THE CENTRAL JAINA ORIENTAL LIBRARY ARRAH, BIHAR, INDIA, Annual Subscription : FOREIGN Rs. 4-8 INLAND Rs. 4 SINGLE COPY Rs, 1-4,

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CONTENTS. 1. The Mastakabhisheka of Gommatesvara at Sravana Belgola-by Dr. M H. Krishna, M.A, D Lit (Lond) Director of Archaeology Mysore State 3 ... 2. The Date of the Consecration of the Image of Gommatesvaraby S Srikantha Sastri, M A. 600 Sravana Belgola-Its Secular Importance-by Dr BA, Saletore M A, Ph D (Lond) ... 4. Monastic Life in Sravana Belgola-by R. N. Saletore, MA, Ph. D ... ... 5 Date of Malayagini Suri-by P K Gode, M.A. 6. Belgola and Bahubali-by Prof. A N Upadhye, MA, D. Litt. 7 Sravana Belgola-by Prof S R. Sharma, MA 8. Bahubali Story in Kannada Kundangar, MA. 9. New Studies in South Indian Jainism- by Prof B Seshagini Rao .. Literature-by Prof K. G ... Pages, 101 107 115 123 133 137 141 144 147

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Ont. THE JAINA ANTIQUARY. "zrImatparamagambhIrasyAdvAdAmoghalAJchanam / jIyAt trailokyanAthasya zAsanaM jinazAsanam / / ' ) Vol. V, No. I'V ARRAH (INDIA) March. 1940. THE MASTAKABHISHEKA OF GOMMATESVARA AT SRAVANA BELGOLA. BY Dr. M. H. Krishna, M A., D. Lit. (Lond) Director of Archaeology Mysore State. Sravana Belgola is situated in 12deg51' north latitude and 76deg29' east longitude, about 8 miles to the south of Chennarayapatna in the Chennarayapatna Taluk of the Hassan District of the Mysore State Buses run daily to Sravana-Belgola from Hassan and Mysore. The distance from Hassan is 31 miles and the distance from Mysore is 62 miles. Both these roads to Sravana Belgola run through Chennarayapatna and as the traveller passes this place, he observes a conspicuous hill, a few miles to the south, bearing on its summit what appears at first sight to be a column, but which on drawing nearer proves to be a colossal statue in the human form This striking and unusual object, the image of Gommatesvara, which is visible for miles around marks the site of Sravana-Belgola, the chief seat of the Jainas in South India from very early times The village lies picturesquely between two rocky hills one larger than the other which stand up boldly from the plain and are covered with huge boulders "In the whole beautiful State of Mysore, it would be hard to find a spot, where the historic and the picturesque clasp hands so firmly as here."

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102 THE JAINA ANTIQUARY. [ Vol. V If tradition is to be believed the history of Sravana-Belgola begins from the third century B.C Chandragupta Maurya is said to have taken a vow of renunciation in his old age and migrated from his capital Pataliputra in the north to Sravana-Belgola and settled there with his guru Bhadrabahu. Five hundred inscriptions collected in and near Sravana-Belgola, which range in date from 600 A. D. until recent times tell us that the place was successively ruled by the Ganga, Rashtrakuta, Chalukya, Hoysala, Vijayanagara and Mysore rulers. The great statue of Gommatesvara, the object of the Mastakabhisheka was erected in 983 A. D. by Chamundaraya, the minister of the Ganga king Rachamalla IV. According to tradition Gommata or Bahubali was the second son of the first Tirthankara Purudeva. Even though he defeated his elder brother Bharata in the war of succession, yet he generously handed over the kingdom of the earth to him, retired from this world and attained eminence as a great ascetic. Bharata set up a statue in honour of this saint in North India. But as this statue came to be surrounded by snakes and as the place where it was situated was difficult to reach, Chamundarya set up a statue of Gommata at Sravana Belgola. The image is nude and stands erect facing north. The face is a remarkable one, with a serene expression; the hair is curled in short spiral ringlets all over the head, while the ears are long and large. The figure is treated conventionally, the shoulders being very broad, the arms hanging straight down the sides, with the thumbs turned outwards The waist is small. From the knee downwards the legs are somewhat dwarfed. Though not elegant, the image is not wanting in majestic and impressive grandeur The figure has no support above the thighs. Up to that point it is represented as surrounded by ant-hills, from which emerge serpents; and a climbing plant twines itself 1ound both legs and both arms, terminating at the upper part of the arms in a cluster of berries or flowers. The pedestal is designed to represent an It is probable that Gommata was cut out of a boulder which rested open lotus. on the spot, as it would have been a work of great difficulty to "

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No. IV ] THE MASTAKABHISHEKA OF GOMMATESVARA. transport a granite mass of this size up the oval hill side. It is larger than any of the statues of Rameses in Egypt. 103 The figure is standing with shoulders squared and arms hanging straight. Its upper half projects above the surrounding ramparts. It is carved in a fine-grained light-grey granite, has not been injured by weather or violence, and looks as bright and clean as if just from the chisel of the artist. The face is its strong point. Considering the size of the head, which from the crown to the bottom of the ear measures six feet six inches, the artist was skilful indeed to draw from the blank rock the wondrous contemplative expression touched with a faint smile, with which Gommata gazes out on the struggling world. Gommatesvara has watched over India for only 1000 years, whilst the statues of Rameses have gazad upon the Nile for more than 4000. The monolithic Indian saint is thousands of years younger than the prostrate Rameses or the guardians of Abu Simbal, but he is more impressive, both on account of his commanding position on the brow of the hill overlooking the wide stretch of plain and of his size. It is the biggest monolithic statue in the world. The height of the image is 57 feet: The labour bestowed on this image is really astonishing and the image is on the whole a very successful piece of sculpture. The best part of the image is its face with its wonderful contemplative expression touched with a faint smile. The spirit of Jaina renunciation is fully brought out in this statue. The nudity of the image indicates absolute renunciation while its stiff and erect posture stands for perfect self-control The benign smile on the face shows inward bliss and sympathy for the struggling world. In spite of its slight anatomical defects, the image looks majestic and impressive. Fergusson says "Nothing grander or more imposing exists anywhere out of Egypt and even there no known statue surpasses it in height." The Mastakabhisheka or the head-anointing ceremony is performed only at intervals of several years and at great cost. The

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104 THC JAINA ANTIQUIATIX, I Vol. V www earliest one on record look place in 1398 and the intest in 1925 The following account of the ceremony held in 1897 is quoted from Epigraphia Carnatica, Vol. 2 Srovani Bclgoln, p.es 18-19, "The 14th March last was the day of anointing for the static of Gommatesvara. It was a cat day, in anticipation of which 20,000 pilgrims gathered there from all parts of India 'l here were Bengalis there, Gujaratix also, and 'Tamil people in grck numbers. Some arrived a full month before the time, and the stream continucd to flow until the afternoon of the dogs of the great lcstival. For a whole month there was daily worship in all the temples, and padapuja or worship of the fact of the cical idol besider. On the grcat day, the 14th, the people began to ascend the hill even liefore dawn in the hope of securing good places liom which to see everything Among them were large numbers of women and girls in vers bright attire, carrying with them brass or carthen pots. By 10 o'clock all available space in the temple enclosure was fillerl. Opposite the idol an area of 40 squire fcct was sticwed with bruglit yellow puddy: on which were placed 1,000 gaily painted carthenware pots, filled with sacred water, covered with cocoanuts and adorned with mongo leaves. Above the image was scaffolding, on which stood several priests, each having at hand pots filled with ghec, mill: and such like things. At a signal from the Kolhapur Svami, the master of thc ceremonies, the contents of these vessels weic pourcd simultancously over the head of the idol This was a sort of preliminary bath, but the grand bath took place at 2 o'clock. Amid the horrible dissonance of many instruments the thousand pots alrcady mentioned were hillea as if by magic from the resei ved arca to the scaffolding and all their contents poured over the image, the pricsts meanwhile chanting tests from the sacred books. Evidently the people were much imprcsscu. There were mingled cries of Jai Jai Maharaja,' and 'Ahaha, ahahaly the distinctive exclamations of Northern and Southern Indians to mark their wonder and approval. In the final anointing fifteen different substances were used, namely, water, cocoanut meal, place tains, jaggery, ghee, sugar, almonds, dates, poppy seeds, milk, curas, sandal, gold flowers, silver flowers and silver coin. With gold and silver flowers there were mixed nine varieties

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No. IV ] THE MASTAKABHISHEKA OF GOMMATESVARA. 105 precious gems; and silver coin to the amount of Rs. 500 completed the offering" The Gommatesvara image is on the top of the hill called Vindhyagiri. On the way to the image, the following objects all ascribed by tradition to Chamundaraya, arrest our attention. They are the Tyagada Bramhadeva Pillar, which contains excellently carved work, Akhanda Bagilu, a rock-cut doorway and the image of Gullakayajji, a lady who is said to have helped Chamandaraya in the performance of the anointment of Gommata Opposite Vindhyagiri is the smaller hill known as Chandragiri which contains among other antiquities, the cave of Bhadrabahusvami, the guru of Chandragupta Maurya and numerous inscriptions relating to Bhadrabahu, Chandragupta and other Jaina saints, the Chandragupta Basti, which contains interesting sculptures of Jaina mythological subjects, and the Chamundaiaya Basti, the largest and the most handsome temple on this hill. The village which is situated between the hills Vindhyagiri and Chandragiri contains the Bhandari Basti, the largest temple in the village enshrining the twenty-four Tirthankaras, Akkana Basti, a fine temple in the Hoysala style of architecture, the Jaina Matha, the residence of the Jaina Gurus, and a beautiful large pond or kalyani which has given its name to the place. The neighbouring villages of Jinanathapura (2 miles) and Kambadahalli (7 miles) contain Jain antiquities of much architectural and sculptural value. The Government of His Highness the Maharaja of Mysore have spared no pains either in the excellent upkeep of the glorious Jaina antiquities at Sravana Belgola or in providing all facilities to the lakhs of pilgrims who throng to the place at the time of important ceremonies. The intimate relations between Jainism and Mysore have been beautifully expressed by His Highness the Maharaja of Mysore in his speech at the All-India Jaina Conference held at Sravana Belgola on 14th March 1925 at the time of the last Mastakabhisheka. In welcoming this all-India gathering of Jainas to the land of Mysore, I cannot forget that this land is to them a C

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106 THE JAINA ANTIQUARY. [ Vol. V land of pilgrimage, consecrated by some of the holiest traditions and tenderest memories of their faith. This is the holy spot sacred to the Munisvara Gommata whom tradition represents to have been the younger brother of Bharata, the eponymous Emperor of Bhiratavarsha. The land of Mysore therefore symbolises Gommata's spiritual Empire as Bharatavarsha stands for the Empire of his brother Bharata. But Jainism not only found a second birthplace and home Mysore, Jainism repaid the debt. For Jainism if it did not create our Kannada literature, inspired some of the noblest master-pieces of that literature in its early history; and Jaina learned men have ever since continued to render signal service to it."

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THE DATE OF THE CONSECRATION OF THE IMAGE OF GOMMATESVARA BY S Srikantha Sastri, M.A. bhadra bhavatvakhiladhArmikapuNDarIkaSaNDAvabodhanasumitradivAkarAya / saMsArasAgaravicitranimagnajanto hastAvalambanakRte jinazAsanAya // (S. I. I. IX pt I no. 387.) The exact date of the consecration of the image of Sri Gommatesvara has been discussed by several scholars, Dr. R. Shama Sastri in the Mysore Archaeological Report for 1923 made use of the date given in the Bahubali Carta to substantiate his theory of the commencement of the Gupta era in C. 199-200 A. C. On the basis of the following verse : kalyabde SaTzatAkhye vinutavibhavasaMvatsare mAsi caitre paMcamyAM zuklapakSe dinamaNidivase kumbhalagne suyoge| saubhAgye mastanAmni prakaTitabhagaNe suprazastAM cakAra / zrImaccAmuNDarAjo belugulanagare gommaTezapratiSThAmU / / (Bahubali Carita v. 64.) Assuming that Kalyabda should have been a mistake for Kalkyabda, he calculated that the date would tally with Sunday, 3rd March, 1028 A. C. The defect in this calculation was pointed out by Dr. A, Venkata Subhayya. Some think that the date implied was probably 21st April, Sunday 980 A.C. when Mrga sira naksatra and kumbha lagna were current.' The Ajitanathapurana of Ranna was completed in Saka 915, Vijaya, Kartika, Nandisvara day (26th October 993 A. C.), and it says that Attimabbe visited the image 1. If one reading is really Kalki, it is intrepreted as in the sixth century after Kalki and in the 8th year Vibhaba. But 980 A, D is Vikrama according to southern and Vsha according to northern cycles.

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103 THE JAINA ANTIQUARY. (Vol. of Gommatesvara. Therefore it is clear that the image existed long before that date How far earlier has to be determined It is assumed that because Chavundaraya in his Adipurana does not refer to the installation of Gommata, it must have taken place after the completion of the work The date of the work is given as follows Nave Sata Samkhye yage Sakakala samam negald-Ieva rabdmu-tsavakaramage Phalguna sitastami Rohni Somavaramembwu subhadangalage paramotsavadim guna ratna bhushanam kavijana sekharam baredu pustakakerisidam puranaman 11 Dr A Venkata subbayya calculates that according to the southern reckoning the date would fall on Monday, February 18th 978 A, C. when Rohini was current. According to the northern cycle A. C 976 was lsavara. Therefore the image of Gommata may have been established between 976 and 993 A. D. The nearest Vibhava occurs in 968 A C. and Sukla panchmi falls on March 7th Saturday but the actual festival might have occured on the next day Sunday. Still we cannot attach much importance to this, nor to the absence of the mention of Gommatesvara image in the Cavunda Raya purana In the previous Vibhava (908 A C) Caitra Suddha panchmi falls on March 10 Thursday. In 907 A. C. (Prabhava) the tithi occurs on a Sunday, March 10th. Dr. R Shama Sastri's date is really impossible for there is no evidence that Camunda Raya lived up to 1028 A D. I wish to point out the existence of another clear reference to the Gommata image. In the Mysore Archaeological Report for 1913-14 p. 28, an inscription at Chikka Hanasoge is given. It belongs to the time of the Ganga Ereya.

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No. IV ) THE DATE OF THE CONSDORATION OF THE IMAGE. 109 Ereya samudra veslitavanige dharatalamam pratipali -suttamil -teicya maharimandilakarin besegeyye vilasa elge -yim mereva kararan'?)endenisal alipori stila samdhya rindu van derega samanlu Kalneleya devara pada payoruhan galol 11 Sthavara jangama tirtham bhavisi peldaga! orade Gommata devar sthavara tirthan, Kalnele Divar bhuvalaya dolagana tirtham II Here Gommata deva is described as the fixed sacred place and Kalnela deva as the moving sacred place in the Universe. This Kalnela deva was the disciple of Elacarya He was called astapavasi and set up the nisidige of his guru Elacarya and must have been the contemporary of Ereya This inscription is assigned by R. Narasimhachar to c. 910 A C. Another inscription in the same report at the same place (p. 38) refers to Nemicandra (c 900 A. C) the disciple of Sridhara of Hanasoge vali, Desi gana, Pustaka gaccha. E. C IV No 28 refers to Elacarya of the same gana and gachha as the disciple of Sridhara Referring to Sridhara of Pustaka gachha of the Desi gana are the following : Purna candra. Damanandi Elacarya. Sridharacarya -Sridhara deva Maladhari deva . Candrakirti. 1099 A, D... [Kelnele deva. ] Divakara Jayakirti Tamil tradition says that one Elacharya was the guru of Tiruvalluvar to whom Kural 1s attributed, Hiralal (Cat, Skt Pkt in C P. and Berar) says that Helacarya is the propagator of Jvalamalini worship MER 416 of 1929 says that Elacarya was a native of Homa grama near Nilagiri. (Ponur in North Arcot.)

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110 THE JAINA ANTIQUARY. In the Surastha (2) gana (E. C. IV No. 19) we have Anantavirya Balacandra Prabhacandra Kalnele deva astopavasi Hemanandi Vinayanandi Ekavira Vol. V Pallapandita (Palyakirti 1118 A. C Abhimanadani) In I. A. XIV, one Ananta virya is said to have been the disciple of Guna sena who was the disciple of Vira sena. Ananta Virya is the contemporary of Rakkasa Ganga in S. 899 (977 A. C.) The Humcha inscription refers to Marasimha Nolamba Kulantaka Guttiya ganga as the younger brother of Marula, his younger brother Racamalla and his younger brother Govinda Nitimurga. Then his kiriya (younger) is mentioned as Satya Vakya Govindara whose titles were Rakkasa Ganga, Viramaratanda etc. Rakkasa Ganga, brought up the daughters of his younger brother Arumolideva and married one of them to Kadu vetti. Ananta Virya may have been the same as the author of Parikshamukha Sutra vrtti, in 975 A.D Therefore this Kelnele deva must have been different from Kelnele deva the disciple of Elacarya and the contemporary of Erega in c. 910 AD. If this Erega is the same as Ereyappa, Mahendrantaka, he must be placed between 907 and 913 A. D. If, as indicated above, the consecration took place in a year Vibhava, since 908 A D is a Vibhava and the details seem to refer to 907 A C 10th March Sunday, this is most probably the date of installation as it falls in the reign of Erega But it should be investigated whether such an early date is in conformity with the known facts about Camunda Raya who was Ec. VII Sr. 37 mentions one Anantavirya as the colleague of Maladhari Sripala deva in $1069 (1147 AC)

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No. IV] THE DATE OF THE CONSECRATION OF THE IMAGE. responsible for the installation. Apart from a consideration of the existence of several Cavunda rayas, it is usually assumed that Cavinda ruya whose inscription is found near the image is the same as the author of Cavunda Rayapurana. The exploits of Cavunda mentioned in the Kannada work seem to tally with those described in the incomplete inscription at Sravana Belagola (No. 281). The inscription says that on the orders of Indra, he defeated Vajjvala the younger brother of Patajamalla and also took part in the wars with Nolamba Raja at Virottamsapura. He frustrated the ambition of Chaladanka Ganga (?) In the Purana he refers to victories over Rajayta, Racha, Govindarasa and Rachaya who coveted the country. Further he mentions the places of battle, enemies and the titles obtained by time, in the him of Jagadekavira (Marasimha.) Battle. Enemy. 1. Khedaga 2. Gonur bayal 3. Ucchangi Kote 4. Bageyur Kota 7. 808 8 906 008 ... Vajjvala Nolambas Rajayta Tribhuvana Vira (the rival of Govindara) 5. Fort of Nrpa Kama Basa, Sivara, Kunanka 6. ... Jattigas Gangara Rachayya. 300 98. Enemy who killed cavunda raya's younger brother Nagavarma ... ... .30 Chaladanka Ganga. Bhata Mudu Samara Parasu Rama. 008 Title. *** Samara dhurandhara. Viramartanda. Rana ranga Singa Vairikula Kala danda. Bhuja Vikrama. 111 Pratipaksa Rakksasa,

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112 THE JAINA ANTIQUARY. [Vol. V His master was Jaga deva Vira Nolamba Kulantaka and his guru was Ajita Sena of Sena gana, whose parampara is thus mentioned: 1. Vira Sena 2. Jina sena II (837 A.C.) 3 Gunabhadra (897 ; ) 4. Sarvasadhu Bhattaraka. 5. Dharmasena of Candrikavatavasa (E.C. II, No. 24 ?) 6, Kumara sena of Mulgunda and Kopana Kanakasena 903 A, C. (JBBOR.A.S.X.) E.C. III Mal 30 and sg. pt 147) 7. Nagasena (E. C. Il no. 34 ? ) 8. Vira Sena II .. Guna sena 9. Candra Sena Ananta virya 977 A. C (con. Rakkasa Ganga, E. C. I. Cg. 4) 10. Aryanandi (E I. IV no. 15?) 11. Nayasena (E. I. XVI. ?) 12. Ajita sena (c. 974 A, C.) Permadi Anna Kanaka sena (Chavunda Raya) Jinsena III. Narendra Sena, 1053 A.C. Mallishena (1046 A.C.) Nayasena sena) In the Caritra Sara, Ranaranga sinha calls himself the disciple of Jinasena. In the Gommatasara of Nemi candra Gommata Raya is said to have been the disciple of Anta sena, whose guru was Ajja (ALSO Sena In the Karma Kanda, Auta sena Nemi Candta, Indranand. (c 975) Kanakanandi Abhayanandi, Viranandi, Simmalaguer Indranandi (V. 161 are mentioned And there is the specie reference to Dakkhina Kakkuta Jina, established by Gommata Raya gommaTasaMgaisutta gommaTasiharuvari gommaTajiNoya / gommaTaroyaviNimmayadakhkhiNakukkuDajiNo jyu| gommasuttalihaNe gommaTarAyeNa yA kayAdesI / so roo ciraM kAla NAmeNa ya viirmtteddo||

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No. IV) THE DATE OF THE CONSECRATION OF THE IMAGE. 113 As regards Vajjvala deva (who is said to have been defeated by Marasimha Nolamba Kulantaka), one was the centemporary of Krshna III and Isiva Nolamba. M.E.R. 219 of 1932 mentions Vajjara deva ruling Pulinadu under Kannadeva, where one Pithvirama setti died at Mangala, M.E.R. 236 and 237 of 1932 also refer to Vajjara deva ruling Pulinudu, M.E.R. 580 of 1906 refers to Vajjala deya of Embadi as a subordinate of Ballaha in S. 887 (965 A. D.). Therefore Vajjvala deva is not a Silahara as assumed by Fleet. (EI. V p 170 f. n. 5). But Cavunda defeated Vajjvala on the orders of Indra Ruja. Marasimha alo is said to have enabled Indra Raja to enter his capital Manyakheta. Fleet assumed thot Indra mentioned in the Sravana Belagola inscription was placed on the Rastrakuta throne by Marasimha. But there is no evidence that Indra (IV) was ever crowned, because Calukya Tailapa had successfully usurped the power. Therefore it is suggested that Marasimha enabled Nityavarsha Indra III (915--917 A C.), to became king (Indian Historical Quarterly, June, 1930). Therefore the Chief Vajjvala conquered by the order of Indra IV must have been a person of northern India, since Indra conquered Kanuj and Mahodaya. This Vajjvala deva may be Vajra Simha (Vairi Simha) Paramara of Malwa, also called Vajrata (E.I. p. 237). He was deposed by the Pratihara Manipala and fled to the Rastrakuta country Mahipala invaded Kuntala also but according to the evidence of the drama Canda Kausikam the Karnatakas defeated him and occupied his country, According to Pampa's Vikarmarjuna vijaya, the Calukya Chief Narasimha defeats Mahipala as a subordinate of India III. Therefore there is nothing improbable in Marasimha and Cavunda raya being already active from 907 A, D. If Ereyappa is Mahendrantaka Eleyappa, then the Chikka Hanasoge inscription referring to Kalnela deva should also be placed in C 910 A.D. In S 829 Prabhava (907 A. D.) one Nagavarma died fighting for Ereyappa and Ajavarma on the orders of Ganga fought with Nolamba and died (Jl. 19 E.C.XI) Sk. 284, E. C. VII. mentions Vikramaditya Santarasa and Ereya Permadiya Santa (?) in SS. 825 (903 A, D.) as the subordinates of Ktshna II. Sr. 147 E. C. III refers

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114 THE JAINA ANTIQUARY. [Vol. IV to Permanadi Erayappa and to Kumara sena Bhatara of Kalbapputirtha. Fleet assigned Ereyappa to 901-938 A C. (E.I VI p. 59). Cd 74, E. C. XI. says that in S 890 Prabhava (968 A.D.) Jakki Sundari, the wife of Sudraka, built a basadi in Kakambule and the inscription mentions Ramacandra the disciple of Astopavasi, Balacandra bhalara, Khehara Sakti, Gunacandra Kirti, Naganandi and Kumara Kirti deva. This astopavasi was probably the same as Kelnele deva the disciple of Elacarya. Since Indranandin's Jvala malini kalpa was written after Elacarya, and in the times of Rastra kuta Krshna III (939-966 A, D.), there is nothing to prevent Ela carya and Kalnele deva being assigned to c. 900 A. C. and Nemicandra himself may have to be assigned to c. 925 A. C. Therefore it is highly probable that the image of Sri Gommatesvara was installed in c. 907-8 A. C.

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SRAVANA BELGOLA-ITS SECULAR IMPORTANCE BY Dr. B. A. Saletore, M. A., Ph. D. (Lond.) As is well known Sravana Belgola has been considered by the Jainas all over India as one of their most sacred spots in this country. Indeed, its religious importance has been so great that few have ever cared to enquire of its secular position in the civic life of the people. It is the object of this paper to show how for centuries this sacred place of Jaina pilgrimage was also noted for its material wealth. The remarks that follow are based on some of the many inscriptions that have been discovered in and around Sravana Belgola. "In the whole beautiful State of Mysore it would be hard to find a spot, where the historic and the picturesque clasp hands so firmly as here"? This opinion of a modern foreign traveller is certainly justified. For the Jainas, much more than the Hindus. had a rare conception of scenic beauty and a gift of selecting delightful spots which were suited for religous meditation as well as for furthering the cause of material existence. Sravana Belgola was essentially one such spot. That even in the earliest times the Jainas were aware of this double-sided importance of their centres is evident from one of the oldest stone inscriptions on Candragiri or Cikkabetta at Sravana Belgola. This epigraph, which has been rightly assigned to about A. D. 600, informs us that the great Bhadrabahu-svami, having learned from an omen and foretold in Ujjain a calamity lasting for a period of twelve years, led the entire sangha (or community) to the south." and reached by degrees a country counting many hundreds of villages and filled with happy people, wealth, 1. Workman, W. H and W. J., Through Town and Jungle, p 80 (London, 1904); Narasimhacharya, Epigraphia Camtica, II, Intr. p 2.

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116 THE JAINA ANTIQUARY. I Vol. V gold, grain, and herds of cows, buffaloes, goats, and sheep" 3 In other words, when that celebrated Srutakevali selected this southern centre for his sangha, he made it clear to the world that the Jainas were going to a region that was economically as we would put it in our own days - self-sufficient and prosperous. This economic importance Sravana Belgola maintained almost till own days, and lost it. as many hundreds of centres have lost, because of the altered nature of the times and the onrush of the forces of the modern world. An examination of the epigraphs ranging from the twelfth to the sixteenth centuries A. D will reveal that the commercial life of the people of Sravana Belgola was marked by some special features. The most noticeable of these was their intense devoutness and patriotism. In early and mediaeval times in the South, we note that patriotism went hand in hand with religion The merchants of Sravana Belgola were no exception to this rule We shall prove this from examples relating to all the merchants of that place, and not to particular individuals. In about A. D 1175, for example, all the merchants of Sravana Belgola, as is related in two stone 2 Epigraphia Carnatica, ibid, 1, p 1 My assertion that this great SrutaLcvali was the first Ganadhara (Mediaeval Jainism, p. 3) has been called one of iny 'conspicuous crrors of facts' by a critic in the New Indian Antiquary for Mfrv. 1939. p 132 I relied for this detail concerning the great Bhadrabahu on Dr R. Shama Sastry's Mysore Archaological Report for 1923, p 26, para 67 It 13 a great pity that I did not cite this reference which, from the point of view of thcabore critic, may also have been a "conspicuous error of fact " On reading the review of my work sent in advance to me for insertion in the NI 1, 1 wrote atonce to Dr R Shama Satry and received from him the followin nove in his letter dated 9th rebruary 1939:"Bhadrabihu was not Jells a Giandhara. but out of respect he was spoken of as a Ganadhara in Home Journal manuscripts and I copied it, I do not now remember the no of the manuscrip!.. " It will be evident to the reader, therefore, that in corraitons "a conspicuous error of fact," I have sinned in excellent comply rls repa'da the other "conspicuous crrors of facts" noted by the critic. I have denle with them clsewhere, "in the interest of Jaina studies" BAS,

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No. IV ] SRAVANA BELGOLA-ITS SECULAR IMPORTANCE pay 99 inscriptions assigned to that date, pledged themselves to annually for as long as the sun, moon, and stars endure, certain specified dues, to provide for flowers for Gommatadeva and Parsvadeva. These merchants, we may observe, were endowed with all good qualities", and are said in the two inscriptions to have been "of the holy place Belugula ' It is interesting to observe in this connection that it was not only men who thus gave evidence of their devoutness, but women as well. One of the two records expressly relates that To provide for flowers for Gummatadeva, all the merchants of the holy place Belugula, including Gummi Sett's Dasaiya, Lokeya-Sahani's daughter Somavve and all the citizens (samsta-nakharangalu), having purchased certain lands (specified with their location) from the assembly, made over the same to the garland-maker as a perpetual gift 3 66 3 The merchants Mosale, which seems to have been perhaps a neighbouring place, too, showed their devotion in a like manner. For in about A. D. 1185 the merchants of Mosale pledged themselves to give annually, as a perpetual gift, certain specified amounts, for the eight kinds of worship of the Tirthakaras set up by that large-hearted Jaina merchant leader of Sravana Belgola, Basavi Setti.* 3. Ibid, 241, 242, pp. 103, 104. 4. 236, p. 101. 5. 235, p. 101. 117 "" The fact that Basavi Setti is called in one of the records the vadda-vyavahari or Senior-most Merchant,5 suggests that the merchants of Mosale had gradations of honour amongst them. We can see this better when we examine a record which specifically mentions the highest civic official of Sravana Belgola This inscrip tion has been assigned to about A. D. 1179. It relates that Malli Setti, the Pattanasvami (or Lord Mayor) of Gommatapura, along with Gandanarayana Setti and the group of chief merchants (mukhyavada nakhara-samuha), having assembled made an agreement which is registered in the record. The broad-mindedness of the Sravana Belgola merchants is seen from the concluding lines of this epigraph "" "

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118 THE JAINA ANTIQUARY. [Vol. + which run thus:-" May those persons who maintain this with affection enjoy long life and great prosperity! The wicked man who, without maintaining, violates this, shall incur the infamy of having slaughtered on the site of Kuruksetra and in Varanasi seven crores of eminent sages, tawny cows, and men learned in the Vedas."8 Evidently to the generous Jainas of the middle ages there was no distinction between Kuruksetra and Sravana Belgola, and the Vedas and the Jaina Sidhanta. That the Jainas of Sravana Belgola were organized in commercial guilds is evident not only from the above records but also from the one following in which we have clear evidence of the corporate life of the merchants of that holy place The inscription in question has been assigned to about A D 1206. In this record the Jaina guru Nayakirti-deva, who is to be distinguished from his famous namesake, who is rightly called in the same inscription " the king of asectics," is said to have given to all the merchants of the holy place Belgola, in the presence of the Senior Manikya-bhandari Ramadeva Nayaka, the minister of the Hoysala king Somesvara Deva, a charter which ran as follows . "For house-tax at Gommatapura, beginning from the year Aksaya and for as long as the moon, sun, and stars endure, the residents shall pay eight hanas (once for all) as the capital on which one hana can be realized (as interest), and live in peace This includes the mills of oilmen. In case the imposts (named in detail) of the palace came to be levied, the Acarya of the place shall himself pay and settle the matter; it is no concern of the residents Those who violate the terms of this charter are destroyers of Dharmasthala (which is evidently Sravana Belgola) If among the merchants of this holy place one or two, posing as leaders, teach the Acarya deceit, and, causing confusion by taking one thing for another, encourage him to covet a haga and a bele and ask for more, they are traitors to the creed, traitors to the king, enemies of the Bananjigas, gamblers (nettagayaru), perpetrators of murder and plunder. If knowing this the merchants are indifferent, they alone are the 6. Ibid 397, p. 169 LL

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No. IV] SRAVANA BELGOLA-ITS SEQULAR (MPJRTANCE. 119 destroyers of this charity and not the Acarya and the wicked. If without the consent of the merchants one or two leaders enter into the Acarya's house or the palace, they shall be traitors to the creed, With regard to privileges, former usage shall be followed. Those who destroy this usage shall incur the sin of having slaughtered tawny cows and Brahmans on the banks of the Ganges, "* From the above charter the following conclusions may be drawn ;-Firstly, Sravana Belgola was a sort of a Free City, the house and mill taxes of which were collected not under orders from the Palace (i.e., the king, or the State) but from the Acarya of the place (i.e., the Pontiff). Secondly, it was the Acarya who was responsible to the State for the imposts of Government, and who leased the right of collecting taxes to the merchants-guilds. Thirdly, this was done in the presence of the highest official of the State - the minister in order to make the agreement legal. Fourthly, the Acarya, like his disciples, was intensely patriotic, as is evident from the clause relating to the treason to the king. Fifthly, there seems to have been evil persons in Sravana Belgola who, then as now, posing themselves as leaders looked to their own profit at the expense of both the holy place and the State. And, finally, the Jainas considered the Brahmans and Benares with the same reverence as they considered their gurus and Sravana Belgola. How famous the merchants of this holy place were is evident from an inscription dated A. D. 1195 which informs us that they were "born in the eminent line of Khandali and Malabhadra, devoted to truth and purity, possessed of the lion's valour, skilled in conducting various kinds of trade with many sea-ports, adorned with the famous three jewels, the merchants residing at the holy place Belugula acquired celebrity on earth." From the same inscription date A. D. 1195 we learn about another special feature of the commercial life of the merchants of Sravana Belgola. This is related to the very high place they occupied in the civic life of the people. The merchants of Sravana Belgola 7. Ibid, 333, pp. 140--141.

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120 SHE JAINA ANTIQUARY. [ Vol. V were in charge of the religious endowments of that city. The same record informs us that the merchants of that centre were the protectors of that Jinalaya" (1.c., the famous Nagara Jinalaya of Sravana Belgola. Ibid, 335, p. 143 244, p 104 36 Even in later ages the merchants of Sravana Belgola were in charge of the public charities of that centre. Thus in about A. D. 1274 the jewel merchants and the elavi (?), it was agreed upon, were to look after the charity which was made by some one whose name is not mentioned in the record But we are informed that a perpetual endowment of four gadyanas was made as an act of reverence to the memory of Medhavi Setti of Barakanur, the lay disciple of Prabhacandra Bhattaraka, with the condition that three monas of milk should be supplied every day as long as the sun and the moon last. In about the same year another endowment of three gadyanas made by Keti Setti (descent stated), for the daily anointment of the god Gommatadeva, was also entrusted to the charge of the jewel merchants of Sravana Belgola.1o The extreme care with which they looked after the public charities entrusted to their charge is proved by an inscription dated A. D. 1288. This inscription relates the following:-That all the jewel merehants of the holy place Belugula and Jinanathapura (Mosale?), agreeing among themselves, gave a deed as follows::-"For the repairs (of the temple) of the god Adi of the Nagara-Jinalaya, temple vessele, etc., and services, all the merchants of those two cities granted, with pouring of water, to continue for as long as the sun, the moon, and the stars endure, davana (2) at the rate of one gadyana for every hundred gadyanas of davana received from either local men or foreigners, for the god idi." The concluding lines of this deed clearly prove the solidarity of the merchants, their intense patriotism, and their honesty of purpose. "If any one denies or conceals (his income) 8 9. 13 I. Ibid, 245, p 104. C No 246, dated also in about the same year, for a similar example Page 104-105,

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Yo, I SRATAXA BELGOLA-T3 SECULA IMPORTANOE. 121 in this matter, his racc shall be childless ; hc shall be a traitor to the god, a traitor to the king, and a traitor to the creed. The signature of all the merchants -Sri Gommala." 11 That the merchants of Savana Belgola asserted their rights when injustice prevailed is evident from another record dated A.D. 1296. In this inscription we have the interesting information of the assemblies of Jaina gurus and leaders remitting certain taxes, and the merchants utilizing the same for a-benevolent-purpose - It relates that in A. D. 1296 the assemblies of the Mala-sangha, consisting of mahamandala curuas and rajagurus, having remitted certain taxcs, saving "We will not take any of these (five taxes, named), or any others, is respect of the devaduna wet and dry lands of the gods Gommatadeva, Kamatha-Parsvadeva, and Devaravallabhadeva of Bhandarayayya's basadi, or (of the gods) of other basadis," all the jewel merchants of the holy place Belugula, the gaudaprajcgal (citizen- representatives) of Kabbahunatha-Aruvana, and others granted, for the enjoyment of Devaravallabhadeva, five gadyanas which a certain official named Sambhudeva had unjustly levicd as malabhraya (a kind of tax) from that god's village of Huduvarahalli.1? The existence of jewel merchants and their guilds for centuries at Sravana Belgola bespeaks great wealth and influence in that centre. But wealth brought with it pleasure and enjoyment, and this makes us refer to one more feature of Sravana Belgola. It is that referring to the existence of dancing girls in that city. These were in no way behind other citizens in their piety and large heartedness. An example of one such generous and devout dancing girl was that of Mangayi. Two inscriptions, both of which are dated in about A. D. 1325, relate that she was the disciple of Abhinava Carukirti Panditacarya. She was "a crest-jewel of firm faith (in Jainism), and a crest-jewel of royal dancing girls." This devout dancing girl caused a famous caitya'lya named Tribhuvanacudamani om 11. Ibid, 336 p. 144. 12. Ibid, 347, p 150,

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122 THE JAINA ANTIQUARY. (Vol. V to be built at Sravana Belgola.18 For nearly two centuries this wonderful structure received public donations and charities. In about A. D. 1412 a citizen named Gummatanna of Gerasoppe repaired this basadi, along with four others, making gifts of food to one group of ascetics.24 And in about A. D. 1500 the gaudas (citizens) including Nagagonda of Belgulanadu and Kalagonda of Muttaga Honnenahalli, granted to the same Tribhuvanacudamani basadi the wet and dry lands of Dodanakatte. 26 13 Ibid, 339, 341, p. 145. 14. Ibid, 342, p. 145. 15. Ibid, 340, p. 145.

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MONASTIC LIFE IN SRAVANA BELGOLA. BY R. N. Saletore, M.A. Ph. D. Some light may be thrown on some features of monastic life of the Jaina monks of Sravana Belgola from the earliest times till the beginning of the 19th century, chiefly from inscriptions. Broadly their life may be divided into two spheres: religious and economic, the former, of course, depending on the latter in the sense that no monastic life or activity could either exist or survive without support from outside and this assistance was offered purely with the sole object of promoting the Jaina Dharma. The Jaina monks of Sravana Belgola appear to have paid considerable attention to scholarship. Muni Pujyapada, for instance, was incomparable in grammar, skilfull in Siddhnta, poetry, and prosody. Another Jaina guru Prabhacandra was a celebrated author in logic.1 Kaladhantu Sridhara Deva, was skilled in mantras and medicine, 2 while Meghacandra of the sri Mula Sangha, was in Siddhanta equal to Jinavriasena, in the six systems of logic like Akalanka and in all Grammar, Pujyapada. Grammar, Poetry, Prosody, Siddhanta, Medicine and Logic appear, therefore to have been the principal subjects in which the monks of Sravana Belgola strove to achieve distinction and for which they devoted their quiet lives.* 3 These monks apparently lived in communities called sanghas, of which, at least in Sravana Belgola, there were three if not four separate divisions. They were known as the Kelatur, Mayura, 1. E. C., II, Inscriptions at Sravana Belgola, 40, p. 121. The references henceforth given are to the inscriptions given in this work. 2 42, p. 123. 3. 47, p. 127. 4 Cf. Studies in the Nalanda Monastery, Shamans Hwui Li and YenTsung. The Life of Hiuen-Tsiang, p. 112. (Beal). 5. 33, p. 119. F

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i:4 TAE JAINA ANTIQUARY. i vol. v (which was probably the same as the Navilura); and the most important of all and perhaps the orignal, the sri Mala.' Little is known about the Kelatara Sangha but of that of Navilara mention is made of the great Anantamati Guruva Nardi and his disciple Nandi Munisa, who belonged to this congregation at various times. It is interesting to note that the Mayura Sangha is called a Grama Sangha, probably indicating its origin. But the most prominent of all these was evidently the sri Mula, the leaders of which have traced their leadership to Mahavira and Bhadrabahu It was customary for them when addressed to be given their spiritual designation especially in contemporary inscriptions. Kukkutasana Maladhari Deva, for example, is said to have belonged to the Arhata Samaya, (which was from the beginning the Mala Sangha) the Kondakundanvaya, of the Desiya Gana and the Pustakagachha. They had spiritual as well as lay disciples. The spirtual disciple of this monk was the famous Subhacandra Siddanta Deva, while his lay follwer was Ganga Camupati as is recorded in an epigraph dated A D. 1117.3 One of the most important aspects of Jaina monasticism was the nature of their corporate of life, for it must be remembered that the Jaina monks lived in spiritual brotherhoods in select places. Bhadrabahu is recorded to have arrived at "a country counting many hundreds of villages, completely filled with the increase of people, money, gold, grain, cows, buffaloes and goats."4 In such places the Jaina monks lived, especially on the bounty of the pious rich as well the poor Grants of land were generally made at the rcqucst of the Jaina monks, although voluntary contributions were not unknown. A record of A. D. 670 reveals how a plot of land was granted at the request of one Arasi, obviously a Jaina monk and the details of the plot are also specified. It is interesting to know how | 28. p 118,29. p. 119. 2 27, 29, p 118 3. 45, p. 126 4 1. p. 115 5. 24, p. 118.

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No IV) MONASTIO LIFE IN SRAVANA BELGOLA, 125 such grants were made from time to time. So carly as A D 1131, one Siriya Devi, the daughter of Bala Deva Dannayaka, in order to provide in the Svati Gandha Varna Jina temple at Belgola, for the divine worship, gifts of food to the assembly of rishis, and for repairs, presented the village of Malta-Navile in Kalkani-nud and an irrigation garden of fifty Kolagas in the middle plain of Gangasamudra. Deposting 40 gadyanas of gold and asking permission of the reigning king Visnuvardhana Deva Hoysala, and washing the feet of her guru Prabhacandra Siddhinta Deva of the Sri Mula Sangha, she made over this gist, free of all dues * From this record it may be inferred that such an award was made with a threefold object; the maintenance of divine worship, the livelihood of the Jaina monks, and the repairs of the basidis is which they lived Not only arable, but also productive land was given, and if, as in this case, it was State property, (sor all land in Karnataka, at least, was not State property) it was granted after obtaining the formal sanction of the reigning king, and what is more important, free of all imposts. Some times such plots of land, with floral crowns (huvina padige), were given over to the "hand" of the Mahanayakacarya. Land was actually purchased before a gift was made. Even so late as A. D. 1409, it is related how a dunasale paddy field of one khanduga under the Gangasamudra tank of Belgola was purchased (kramavagi kondu kottu) by one Gummata Deva "in the regular manner" in the presence of the chief citizens of Belgola, and, after performing worship at the feel of the god, was given as a gift. 3 When such a grant of land was made to the Jaina monks of Sravana Belgola, its boundaries were clearly specified. In A D. 1196, for instance, the limits of a plot were thus specified : "the modaleri garden, in the volagere to the left of the Nagara Jinalaya ; six salage of pady field , below the pond before Udaka's house 10 153, pp 133-34 2. 56, pp 143-44 89 p. 156 The date of this record is not verifiable 3 107 pp. 165-66, Note: This custom of bestowing endowments. was in great vogue among the Buddhist monastries The Nalanda monastery was very prosperous owing to such grants Cf Shamans Hwui Li and YenTsung. op. cit. pp. 112-13.

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[ Vol. V "2 Nagadeva Heggade, who presented it to Sri Gomata Deva.1 In order to keep in tact the award so made, sometimes formal agreements were made between the Jaina monks on the one hand and the donors on the other. Such a pact can best be illustrated by an example. In A. D. 1280 the officiating priests (pujakarigaluodambattu) of the Nakhara Jinalaya, made the following agreement with all the citizens of the Belgola tirtha. The wet and dry lands of this temple were to be cultivated and "devoting the produce to the eight kinks of worship of the god (we) will make without fail the offerings appointed by the citizens. Whoso of our family shall sell, mortgage or give on contract the wet and dry lands bestowed upon the god, is a traitor to the king and a trailor to the congregation Thus have we agreed and written Therefore such a pact implied that it was binding on the priests to observe unfailingly the appointed rites and not to either sell, mortgage or give on contract any of the gifted lands. The income and expenditure of such properties must have been watched as can be inferred from an inscription, dated A D. 1296. In this year the assembly of the Sri Mula Sangha decided first, that whatever they had been obtained as income from the paddy-lands and dry-fields, together with the waste land, the fire-wood, leave, decay of the basadi house and so forth, was to continue in tact. Secondly, all the jewel-citizens (jewellers) of Belgola, the farmers and subjects, ordained that five gadyana, which a certain Sambhu Deva had unlawfully disposed of to Sri Vallabha Deva's Haduvarahalli, should be expended on the festivals of those gods and that the eight rights of possession, with the petty taxes (kirkula), whatever they might be, of that village, should be expended on the festivals of those gods and Vallabhadeva Such a decision implied that wrongful appropriation from one head to another head of account was not tolerated and was branded as 22 unlawful" (anyayavagi malabrayavagi) Moreover it meant that income from one specified plot of land was to be 3 128 THE JAINA ANTIQUARY. 1. 122, p 172. 2. 134, p. 178, texi p. 99 itu madipadam raja d(r)ohi samay d(+) Drohigalendu Italics mine 137, (c), p. 183 3

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No. IV] MONASTIO LIFE IN SRAVANA B*LGOLA 129 expended on that plot alone and to no where else, thus bringing into common use the vital principle of self-sufficiency, which was so essential in maintaining the corporate life of the Jaina Sangha. Some further details of such an agreement can be made out from a grant of A. D. 1266 when a settlement was made between the Jaina Sangha of Sravana Belgola and the local merchant devotees. In this year Nayakirti Deva set down, for all the Nagartas of Gomatapura, in the presence of the senior treasurer (hiriyamanikya bhandari) Rama Deva Nayaka, Minister of Somesvara Deva, son of Vira Ballala II, the following decree:(a) For (each ? ) house in Gomatapura the monied were to pay 8 hana on their stock (or capital) and remain in peace. (b) Among the mills of oil-mongers, whatever justice or injustice of the palace, (whatever) loss or expense may come, the Acari of that place must himself stipulate and recover the dues: there was to be no charge on families." From this order it may be concluded that, in the thirteenth century, the monks of Sravana Belgola charged and recovered the house-tax (mane dere) and the oil-mongers dues (teligara-gana.) As the house-tax was recovered only from the wealthy, it could not have affected the poor. But, on the other hand, despite the dues of the king, whether legitimate or not, whether they made a profit or suffered a loss, the oil-mongers were obliged to pay the stipulated dues which, unfortunately, appear to have been left to the discretion of the local acari, who perhaps was expected to know the local conditions better than the monastery officials entrusted with the recovery of the other dues. When such a charge was imposed the tax on families as units was exempt, which shows that the Jaina monks did not dare to stretch the weapon of taxation too far. 1. 128, p. 176: Agi hapa-vondara modalinge ...hapa vondara modalinge entu-ha avau sukhav ipparu-teligva gana volagagi aramaneya nyayav anyayam ola-braya enum bandadam a sthal adacatyyaru tape tellu ninnasivaru cokkala karalia kathey illa.--Note I have changed the translation of the lines underlined, as I nsider my interpretation to be clearer.

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132 THE JAINA ANTIQUARY, [Vol. IV several assistants and the accounts section must have formed the main department of finance in the Jaina monastry at Sravana Belgola. Of course, there were some other officials as well; for mention is made of the writers (lekhaka) and the engravers (acari) who were entrusted with the publication of the basadi inscriptions.? Here, within the sacred precints of the basadi the Jaina priests lived and passed away. Their practice of sallekhana must have an extremly trying and difficult feat to men as well as women who perished in this way. In A, D. 1131 one Maciyabbe" with eyes half closed, repeating the five words (or phrases),a glorious with meditating on Jinendra, magnanimous in parting from relatives, absorbed in the vow of a sanyasi", perished. Those who were so resolved starved from three days to one month, 4 at the end of which they must have succumbed. Great was their faith for they always cried out: "May the honourable supreme profound syadvada, a fruit-bearing token. the doctrine of the lords of the three worlds, the Jaina doctrine, prevail." 1. 44, p 125 2. Note: they are Namo Arahantanam Namoh sidhanam: Namoh ayuyyam nam. Namoh ovaj-zhayanam Namoh lo sabba sahuram 3. 53, p 132 4. 54, p 140,55. p 144, 13 p 117,5,8, p 116 Note - This religious death is described by Ayita Varmma in his Ralna Karandaka It seems to have prevailed in the Roman Empire and among the Albigenses it was called Endura Cf Lecky, History of Morals in Europe 1, p 231, II, p. 52.

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DATE OF MALAYAGIRI SURI BY P. K. Godo, M. A. Winternitz' in his History of Indian Literature states that a MS of Malayagiri's Commentary on Karmaprakrli is dated 1395 A. D., a MS of the Commentary on the Nandi Sutra is dated 1235 AD., a MS of the Commentary on the Vyavahara Satra is dated 1253 A.D. Peterson ? refers to the several works of Malayagiri and states that this writer's Sabdanusasana was written in the reign of Kumarapala. Kielhorn 3 states that one of Malayagiri's works was composed in Kumarapala's reign between 1143 and 1174 A.D. I wonder why Winternitz has not recorded the above date for Malayagiri as given by Kielhorn and referred to by Peterson. In case he had any doubts in accepting the date given by Kielhorn we shall have to see if these doubts are justified on the strength of other evidence in support or against Kielhorn's date for Malayagiri. 4 In the Catalogue of Manuscripts in the Jain Bhandars at Patan there are certain dated MSS. of works, the author of which is stated to be Malayagiri. These MSS may be recorded as follows with their dates : Page Do. 98 | 1165 Do. Work Sumvat. A. D. Place of Deposit. 22 | aszffet (azlea) fast 1332 1276 Sarghavi Pada ___TIkA of mlygiri| Bhandar. 43 Terfa by Hopefife I 1258 1192 Do. 94 Pigent ala by Hanafifi 1290 1234 saptatikA TIkA by malayagiri / 1221 Do. 201 Saatli 21351 1480 1424 1. His. of Ind. Lit., Vol. II, 1933 (Calcutta Univ.) p. 592 fn. 2. 2. Fourth Report, 1894, Index of Authors p. Ixxxviii. Works of Malayagiri mentioned by Peterson are : (1) SUTEITHERIOT, 1 (2) FEITELITI (3) Tretenc)2011 (4) Foto Tesfaciet I (5) Tafaretiraler I (6) TETTHETETA I (7) Steri (8) Faela Slati (9) Togtaktai 3. Report on Palm-leaf MSS (1880-81), p. 45-Kielhorn observes :--" The instance seetracentrala: on folio 255(b) proves that the work was composed in the reign of Kumarapala between 1143 and 1174 A. D." 4. Compiled by Dalal and Gandhi, Baroda, Vol. I, 1937.

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134 Page THE JAINA ANTIQUARY. Work 202 | sittarivRtti by malayagiri / 232 | dharmasaGgrahaNITIkA by malayagiri / 231 sUryaprajJaptiTIkA by malayagiri / 239 caMdraprajJaptiTIkA by malayagiri / 311 AvazyakavRtti by malayagiri / 397 | karmaprakRtivRtti by malayagiri / Page Work 18 Avazyaka bRhadvRtti by malayagiri / 43 rAjaprazrIyavRtti by malayagiri / 23 | caMdraprajJaptiTIkA by malayagiri / 42 | jIvAbhigamavRtti by malayagiri / 13 naMdITIkA by malayagiri / 39 | piMDa niyuktivRtti by malayagiri / 41 piNDaniyuktivRtti by malayagiri / Samvat 36 | vyavahAravRtti by malayagiri / 37 vRhatkalpapIThikA by malayagiri / 18 vyavahAravRtti by malayagiri / 35 | saMgrahaNITIkA by mattayagiri / 24 sUryaprajJaptivRtti by malayagiri / 1462 1437 1481 1483 1446 1331 1. By C. D Dalal, Baroda 1923. In the Catalogue of Jesalmere MSS1 we find the following dated MSS. of works ascribed to malayagiri - A. D 1406 1381 1425 1427 1390 1275 1491 1488 1488 1489 1488 1489 1289 1490 1378 1490 1296 1489 Samvat AD [ Volv 1335 1432 1432 1433 1432 1433 1233 1434 1322 1434 1240 1433 Place of Deposit Sanghavi Pada Bhandar. Do. Do. Do Sangha Bhandara Tapagachha Bha ndara (Phophalia Wada). Place of Deposit. Big Bhandara at Jesalmere Do Do Do. Do. Do Do Do. Do Do. Do. Do.

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No. IV 1 DATE OF MALAYAGIRI SURI. 1:35 It will be seen from the two foregoing tables of dated MSS. ascribed to Malayagiri that they were copied in the years A. D. 1165, 1192, 1233, 1234, 1240, 1275, 1276, 1322, 1335, 1381, 1390, 1406, 1424, 1425, 1427, 1432, 1433, 1434. The earliest dated MS. of Malayagiri's work recorded by Winternitz is dated A. D. 1235 while in the above chronological tables we have four MSS. of Malayagiri's works' bearing dates earlier than A. D. 1235 viz., A D. 1165, 1192, 1233 and 1234. According to Kielhorn Malayagiri wrote during King Kumarapala's reign i.e., between A. D. 1143 and 1174. This statement, though not mentioned by Winternitz and accepted, appears to be corroborated by the dates A. D. 1165 and 1192 of Malayagiri's two . works Anfahr21am and cegifagiat. We may, therefore, safely fix A. D. 1165 as one of the limits for the date of Malayagiri, the other limit being about A. D. 1050 as will be seen from the following evidence Malayagiri in his Commentary on the Avasyakasutra mentions Prajnyakaragupta and quotes a verse from his work as follows :"uktaM ca prajJAkaraguptena "yathA vA preyate tUlamAkAze maatrishvnaa| tathA zabdo'pi kiM vAyoH pratIpaM ko'pi zabdavit // " This appears to me to be a quotation from one of the Sanskrit works of Prajnakara Gupta who was a Buddhist logician belonging to about 940 A. D.8 It may be possible for students of Buddhist 1. For the names of works of Malayagiri vide Jain-Granthayali, pp. 4, 6, 8, 10 14 18, 20, 40, 42, 64, 100, 115, 117, 119, 120, 125. 2. Vide folio 29a of the Pothi Edition of the Avasyakasutra with Malayagiri's Commentary (Agamodaya Samiti No 56) 1928. 3 Vide p 336 of the History of Indian Logic by S Vidyabhushan, Calcutta, 1921. Pranakara Gupta lived at the time of Maha Pala, who died in 940 AD He wrote the following works 1. Pramanavartikalamkara, a commentary on the Praminavarlika of Dharmakirti. Vidyabhushan states that the Sanskrit original of this work of P. Gupta appears to be lost Recently, however, the work has been recovered and edited by Rahula Sanktyayana in the Journal of the Bihar and Orissa Res Soc Vol. XXI. Part II (1935) There is also a Tibetan translation of the work. 2. Sahiyalambaniscaya - The Sanskrit original of this work also appears to be lost according to Vidyabhusan but there exists a Tibetan translation.

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136 THE JAINA ANTIQUARY. [ Vol. V literature to trace the above verse in P. Gupta's one of the two Sanskrit works." If the author of the name Prajnakara Gupta mentioned by Malayagiri is identical with the celebrated Buddhist logician of that name we may safely fix A. D. 1050 or so as the other limit to the date of Malayagiri. It would thus be seen that the date of Malayagirisuri may be taken to lie between A. D. 1100 and 1175. 1. One of these two works viz, the Praminavarllik ilamkira has been fortunately recovered for us by Rahula Sankityayana [Vide p 42 of Jour, Bihar and Orissa Res. Soc. Vol. XXI (March 1935)]. The MS described by him consists of 59 leaves and contains Chapters II and Ill of the work. This MS has been published in the June 1935 issue of the above journal (pp 1 to 158) The published portion is fragmentary as it begins from the Karik 330 of the text (vide p 63). It ends with Kariki 539 (p. 158) and is called Cf Colopon "pramANavArtikAlaGkAre patyakSaparicchedo dvitIya:" which corresponds to the 3rd Pariccheda of the text of the Pramanavarttika as stated by the Editor in the footnote on p, 158. 2. In the Abhidhanarijendra Vol VI (1923) p. 156 there is a small article on Malayagiri but it contains no historical information about this author. The compilers of this encyclopaedia, however observe " malayagire samayo guruparaMparAdikaM ca na jJAyate tathApi haribhadrasUre rarvAktana iti jJAyate" The date of Haribhadrasuri 18 about 750 A. D. -

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BELGOLA AND BAHUBALI. BY Prof. A. N. Upadhye, M.A., D. Litt. In the mediaeval history of Jainism in the South, Sravana Belgola has been a place of great cultural importance. The greatness of Belgola lies in the fact that it possesses certain features of lasting value: traditionally the place is associated with Bhadrabahu and Candragupta Maurya, and the historical value of this tradition is now accepted by the standard authorities; it possesses a large number of Inscriptions which are important from the historical, linguistic and literary points of view; there is a Matha the spiritual heads of which have guided the social and moral destiny of the Jaina community in Karnataka and round about for centuries together; there are beautiful temples and treasures of old MSS. of which any holy place would be proud; and last but not the least there is the grand image of Bahubali on the top of the prominent hill there. For these and other reasons Belgola is not only a holy place for the Jainas but also a place of cultural and historical importance to the students of South Indian History, In the Hassan District of the Mysore State, just near Channarayapattan, Belgola is very attractively situated near a nicely built square lake in a valley between two hills: Vindhyagiri and Candragiri. The name of the place is probably derived from Bel (meaning, white) gol (meaning, pond) referring to the splendid square lake which is mentioned in the local inscriptions as Dhavala or Sveta Sarovara. Workman rightly said: 'In the whole beautiful state of Mysore it would be hard to find a spot where the historic and the picturesque clasp hands so firmly as here'. The name Vindhyagiri the migrating people must have brought with them from the North ; while the name Candragiri appears to have been suggested by the fact that Candragupta Maurya, who came to the South with Bhadrabahu, as a tradition of much authenticity and sufficient antiquity tells us, breathed his last on this hill. Candragiri is alsos

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140 [ Vol. V at a discount and hypocracy is the fashion of the day; ethical standards are being easily smashed with no just substitutes being put in their places; the scientist has achieved great things, but he is playing in the hands of the politician, capitalist and the mad nationalist; today the world is made a big family which has one mind but unfortunately not one heart, competition and exploitation backed by brutal force are the current coins in the socalled international affairs, and mutual good will and sympathy are no more there; property is more valuable than humanity; love, liberty, justice etc, have become hollow terms of fashionable use; language is not being used for mutual understanding but to misinterpret and twist the simple facts and to mislead and deceive each others; motives are conveniently concealed and downright liars are hailed as diplomats; most barbarous and carnivorous crimes are committed under the decent names of civilization and nationalism, and palpably false reports are shamelessly broadcast to the reading and hearing public: in short, the materialistic forces switched on by abnormal possessive instincts are shaking today the very nerves of the human society. At such a critical hour in the history of mankind, I can only pray that Bahubali's life and his image that stand for all that is true, beneficial, and beautiful, might inspire in us permanent ethical and spiritual values and lead us on from darkness to light: THE JAINA ANTIQUARY sattveSu maitrIM guNiSu pramodaM kliSTeSu jIveSu kRpAparattram / mAdhyasthamAvaM vIparItavRttau sadA mamAtmA vidadhAtu deva //

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"

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bhAskara zi vidhyagiri ( zrIjaina digambara TreDiMga kampanI zravaNabelagola ke saujanya se )

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SRAVANA BELGOLA. ITS MEANING AND MESSAGE. BY Prof. S. R. Sharma, M.A. A thousand thoughts come crowding in my mind as I write, in response to the call to contribute, to this special number of the Jaina Antiquary. It was indeed a very happy idea to bring out this symposium on the eve of the great Abhiseka which is shortly to take place. As the recent appeal of Sir Mirza Ismail rightly indicated, Sravana Belgola is not merely of sectarian interest; it is a national treasure. Like the Taj Mahal and the Kailas Temple, the colossus at Belgo!a has attracted universal admiration. It is well to bear in mind, however, that without underestimating the value of the magnificent Agra monument and the marvellous Ellora excavation, the significance of the Jaina memorials in Mysore is deeper than the proud memories evoked by either the exquisite and enduring fossil of a doting Emperor's dreams, or the granite efflorescence of the artistic and architectural genius of the medieval Hindus. . Great as these and other antiquities undoubtedly are, the meaning of the Mysore monuments is greater still. Above all, to my mind, Sravan Belgola is most typically Indian, for it enshrines the spirit of sacrifice in the cause of the, Spirit which alone is Life, India has been the home of several religions and schools of thought, but through all of them with the singular exception of the Carvakas-runs one philosophy, one attitude towards Life, one Faith. That Faith is transcendental ; it seeks liberation of the Soul from the trammels of mundane existence; it stands for the ultimate triumph of Spirit over matter. It is the shining beacon of Life across the wasteland of death, Life that is enduring and eternal. The European may climb the highest peaks in the Alps and the Himalayas, may explore the icy corners of the Arctic and the Antarctic, may dive to the deepest depths of the Atlantic and the Pacific,

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142 I Vol. V and fly to the utmost reaches of the stratosphere, but he staggers at have the transcendental flights of the Indian philosophers His eyes been trained to seek the truth through the microscope and the telescope, his mind has sought to study life in the laboratory through vivisection In the result, he has succeeded in enslaving matter; but the slave (matter) has also been holding the conqueror (Spirit) in bondage. Not so the Indian, where he has not ceased to be truly Indian. THE JAINA ANTIQUARY. Drunk with the pride of conquest the European may mock at what he considers to be our futile and inane philosophy But we have reason to believe that the inebriated Western people are getting more and more entangled in the labyrinth of their own making. If their titanic struggle may be best illustrated by the statue of Laocoon desperately caught in the coils of a deadly tangle of reptiles, the Spirit of ancient India is well represented by the colossal calm of the image of Bahubali rising high over every other human structure, breathing freedom in its great silence. The superficial observer is likely to interpret this contrast in a different way: Does not the naked figure of Gommata show rather the static inactivity of the stagnant East, and the struggling Laocoon group the palpitating dynamism of the progressive West? But I should think that the real contrast is more like that of the restless maelstrom diving into the greater restlessness of the agitated Atlantic, on the one side, and the placid calm of the profound Pacific on the other. However, this is only one aspect of the situation The human Spirit, which knows not the dychotomy of East and West, may be said to have gone to one extreme in India and naturally swung back to another extreme in Europe Truth hes not in the Golden Mean, not midway between the two extremes, but rather in the full amplitude of the swing of the pendulum of Life The midpoint represents only death, the Jaina philosophy does not stand for that It has been misrepresented as a philosophy of stagnation, seeking death rather than life The Jaina monuments are an eloquent refutation of this libel.

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No. IVI ITS MEANING & MESSAGE, 143 The Tirtharkaras did not stagnate into Nirvana. They built a giant causeway across the dreary ford of death to the eternal fields of Life. Syadvada and Anekanta are suggestive of all-sided comprehensiveness rather than of any one-sided obsession of monomaniacs. Those who have understood Jainism correctly have characterised it as the most logically consistent of all philosophies. If this should be construed as constituting its main weakness--for Life is too complex to be logically consistent-, then the critics of Jainism should remember that it is not merely a philosophy' but also a way of life'; that it is not merely a body of thought or a bundle of doctrines, but it also enjoins a course of action and inculcates a code of discipline. Jainism is no more to be condemned as a negation of Life, than Christianity. If the latter is to be judged in terms of its influence over the lives of the Europeans during several centuries, the same should be the norm by which to assess the former. If christianity has made invaluable contribution to European civilization, so has Jainism enriched Indian civilization. If in the course of generation the Christians have resiled from the teachings of Christ, that cannot be a refutation of the positive gains to humanity from Christ's teachings. Likewise, if in the course of ages the Jainas have failed to live up to their ancient ideals, their historic contributions are not to be forgotten. Gratitude in both cases would demand sympathetic understanding from all; such understanding would not only lead to better appreciation, but also provide the corrective that modern living needs both here and elsewhere.

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BAHUBALI STORY IN KANNADA LITERATURE. BY Prof K, G. Kundangar, M.A. In the so far published Kannada Literature the story of Bahubali is first noticed in the Adi-purana of Adi-Pampa (about 941 A D.) To relate it here will not be out of place. Bharata was the eldest son of Adinatha, the first Tirthankara and his queen Yasahsvati, and Bahubali was born of his second wife Sunanda. On account of his unsurpassed beauty of person the latter got the names Chittaja, Chittabhava, Manasija, Ananga and Angaja. When he was of proper age, his father taught him Kamatantra, Samudrika, Ayurveda, Dhanurveda, Hastyasvatantra, and Ratna-pariksa, (8-60 gadya) Bharata attained the height of 500 bow-lengths and Bahubali 525. When it was proper time for Vrsabhanatha to take diksa, the burden of the whole kingdom was thrown on his eldest son Bharata and Bahubali was made the crown-prince The latter was given the management of Paudanapura torritory (9-65 gadya). When Cakraratna was born in the Kosagara of Bharata, he went on a tour of world-conquest and returned to Ayodhya His Cakra-ratna remained outside the city refusing to enter showing thereby that the conquest was not complete. After inquiry the emperor found that his brothers were to be conquered. He sent his envoys to Bahubali and others to admit his suzerain power. All others except Bahubali were unwilling to accept the offer. Neither were they able to face him. They, therefore took diksa. But Bahubali received the envoy and acquainted himself with the purpose for which he had come to him. He refused to accept the suzerainty of Bharata and prepared for war. Hearing this Bharata marched on Paudanapura with his army. Both the brothers then agreed to fight each other to avoid blood-shed of the innocent soldiers. The emperor was successively defeated by his brother in Drstiyuddha Jalayuddha, Mallayuddha. Enraged at this defeat he discharged his discus on his brother. But that invincible weapon being unable to touch him went round him and stood at h's right

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No. IV ] BAHUBALI STORY IN KANNADA LITERATURE. 145 shoulder. It was a very critical moment. Had Bahubali thought of using that weapon on his elder brother he would have done so,. killed his brother, and been himself the emperor. But he was a true Jaina. To him the moment proved to be one of internal awakening. He felt disgusted with the covetousness of empire in his brother, which showed no consideration even for a brother. This brought on him aversion for life. He took diksa and performed severe penance. In spite of his mastery over Jainagama he could not conquer his mana-kasaya, on account of which he was not soon blessed with Kevala-jnana. This was pointed out to Bharata by Adinatha. The hint was taken by him and Bahubali was informed accordingly. Taking action on this suggestion he conquered that weakness of his and attained Kevala jnana. In course of time he attained Moksa In this Purana, Adi-Pampa does not mention of Bharata consecrating at Paudanapura the image of Bahubali 525 bow-lengths high. Cavundaraya in his Cavundaraya-purana (about 978 A D.) gives the same story very briefly. The third account appears in the Shravan-Belagula inscription No. 234 of about 1180 A. D. composed by Boppana who had the title Sujanottamsa. It is this poet who, for the first time, relates the story of an image of 525 bow-lengths erected at Paudanapura by Bharata out of respect and affection for his brother Bahubali. As time rolled on, the inscription further states, the region around the image having become infested with innumerable Kukkuta-sarpas (fowls with serpent heads) the statue came to be known as Kukkutesvara. It afterwards became invisible to all except the initiated. But Cavundaraya having heard a description of it set out with his mother with a desire of seeing it. Finding however that the journey was beyond his power owing to the distance and inaccessibility of the region, he resolved to erect such an image himself; and with great effort succeeded in getting the Image made and set up. The fourth account is given by Pancabana in his BhujabaliCarite (about 1614 A. D.). In this the author' tells how Padmavati and Brahmadeva appeared in a dream before Cavundaraya when

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146 THE JAINA ANTIQUARY. [Vol. V halting at Shravana-Belagula on his way to Paudanapura accompanied by his mother, and told him that Bahubali was pleased with his devotion and would manifest himself to him on the Larger Hill if he would discharge a golden arrow from the Smaller one towards the former. The next morning he heard of a similar dream of his mother. Acting up to it he saw the head of the Image when the discharged arrow struck the rock on the Larger Hill. Afterwards the officiating priest of the place placed a diamond chisel and struck it with a diamond hammer. The layers of stone fell off and the image became visible. This story based on such a miracle appears in Bhujabali-sataka of Doddayya (about 1550 A. D.) in Sansknt. Gommatesvara-carite of Ananta-kavi (about 1780 A. D.), Rajavalikathe of Devacandra (about 1838 A. D.), and the Sthalapurana of Shravana-Belagula are other works in Kannada giving the story more or less in the strain of Bhujabali-sataka and Bhujabali-carite. The Sthala-purana gives one important and interesting information about the height of the Image. It says that Cavundaraya heard of the existence of an Image 18 bows high at Shravana-Belagula. This information may be verified with the actual measurements of the Image taken. The pedestal is designed to represent an open lotus, and upon this the artist has worked a scale corresponding to three feet four inches. This scale when multiplied by 18 gives approximately (60 feet) the height of the Image. The Image as measured is 57 feet in height A bow is generally of four cubits length, and 18 bow-lengths will make 72 feet. This brings in a difference of 15 feet in the actual measurement, and 12 feet difference according to the Sthala-purana. But a cubit cannot always be of the same length. It will depend on the measurements of the sculptor who works at the Image. It may therefore be assumed that the scale viven at the pedestal represents a bow-length, and that the Image Poes 18 lengths with it. This assumption roughly solves the height problem in the present case.

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NEW STUDIES IN SOUTH INDIAN JAINISM. III SRAVANA BELGOLA CULTURE. BY Prof. B, Seshagiri Rao, g. (1) In two previous papers in the Jaina Antiquary. I have outlined how ancient Jainism in South India had inspired its devotees to action and emotion. For, it is only when thought, doctrine or philosophy inspires and sublimates emotion and action, that it becomes a force not only in the lines of individuals, but also in those of communities and nations. And Sravana Belgola, being its most ancient and advanced Karmakshetra or practising and demonstrating ground or 'University,' in South India, and the present number of the Jaina Antiquary being specialised for the elucidation of its various phases of activity, through the ages, I shall gladly avail myself of this opportunity, so kindly given me by the Editor, to describe in some detail, how, from the Sravana Belgola Epigraphs, it appears to me to have functioned as centre of culture, of Siksha and Diksha. We often hear so very much about Jaina ascetics and asceticism, of Jaina scholars, their dialecties and philosophies, their Raddhantas1 (rAddhAnta) and Siddhantas (siddhAnta), that we may be very strongly impressed with the idea that Jainism is for the intellectual few, and even at that, for an elect, fortunate few, who can be fanatically and-as modern materialists may say, or the ancient epicurions said-senselessly' stoic. But a proper appreciation of Jaina memorials will show that the Jaina Sages in ancient times lived their doctrine and their faith and easily made their desciples of all grades and classes of society, men and women, lwe 2 it, however austere 1 See" Inscriptions of ravana Belgola "by Luvis Rice (Bangalore 1850 (ISB No 41 aft etc was the desire to imfact 1. S. B No. 54 Cf. Day ipila Muni in whom to other son portion of his own form."

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THE JAINA ANTIQUARY. i Vol. V 148 the Sadhana or practice for it may have been. The aim of this Siksha, descipline, and Diksha, concentration, being to attain to Arhathood or Siddhahood, not merely Siddhis or 'powers', a study of Jaina Antiquities, and appreciation of Sravana Belgola culture, which is a type thereof, will show how real spirituality and perfectibility of life or its sublimation was in Universal practice of all types of adherents of the Jaina Faith in South India. It will also serve, not only as a unifying force not only in the activities of the Jaina community to-day in all India (aarta), but will also demonstrate, in India and abroad, the essential unity of goal (17F27) descipline (fren) and concentration (DFI) of Hindusim, Buddhism and Jainism, fancied and some times operated, as mutually cancelling and warring faiths, unfit to inspire common political action for national ends. In these days when spiritual sublimation of thought and action in politics is set out to be India's special contribution to the modern warring world and recommended to be practised by political workers in India, in all its simple and self-denying austerity, it would indeed be of some help to realise what great levels of practical self-dedication and cultural eminence were reached, even by politicians and statesmen in medieval India, even through the inspiration of the Sages of this great South Indian Spiritual University.' Sravana Belgola' has a very romantic history From all Jaina accounts in literature and Epigraphs, it was originally a bare hill in an uninhabited country,' but in time it became a Thutha or place of pilgrimage, a Karmakshetra for Siksha and diksha or a University of piety and culture, and even a religious state' or Samasthanam somewhat like the Vatican. Some account of this grand 'sublimation of mere forbidding earth by the aspiring, advancing and selfpurifying soul of Man will form the substance of this study. Yet, Sravana Belgola, through the ages, has continued to be a place of Memorial Toumbs, besides being the abode of several grand beautiful and rich temples and the most famous of ancient sculp. tures, the wonder and miracle of art, the sacred image of Bhujabali or Gommaleswara ortherwise called Kukkuteswara. Thus Sravana 1. I.S. B. No. 2 I S. B. No. 141.

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No. IV 1 NEW STUDIES IN SOUTH INDIAN JAINISM, 149 Belgola culture seems to have made its own distinguished and distinctive contribution to medieval Indian Art and Architecture, the results of the memorialistic activities and devotions of the pilgrims that made it their Thirtha not only during life, but even more so, at its close. Lewis Rice, who first edited the Epigraphs and brought to light the Antiquities of Sravana Belgola, in the Epigraphia Karnatica thus describes the present appearance of this great Thirtha :-- "The eye of the traveller who is passing along the trunk road leading from Bangalore to the Western Coast, through the Manjarabad Ghat, is arrested on approaching Channarayapatna by a conspicuous hill few miles to the South, bearing on its summit what appears at first a column, but which, on drawing nearer, proves to be a colosal statue in the human form. This striking and unusual object, which is visible for miles around, marks the site of one of the most interesting spots in the South of India, and one whose epigraphic records carry us back to the very earliest authentic period of Indian history, anterior in fact even to the famous edicts of Asoka, the oldest inscriptions in the country. This noted place is moreover the chief seat of a religious sect at one time fore most in power and influence, whose origin is of higher antiquity than that of Buddhism." "1 The earliest inscription on this hill takes the mind of the student to events long anterior to Asoka,-to the happenings in Nothern India, in the time of Asoka's ancestor Chandragupta, the founder of the Maurya Dynasty. This inscription is ascribed rightly, to king Bhaskara, the immediate grandson of the Great Emperor Chandragupta Maurya, who is also said to have adorned it with Chityalayas or temples of worship, as it enshrined the sepulcheres of his own grandfather and that father's guru Bhadrabahu. the last of Jaina Srita Kavalis. As the event that led to this most ancient inscription on this hill is of greater antiquity than the inscription itself and bears witness to some aspects of the religious history of Nothern India before the time of Asoka, it is worth recapitulation. It is also interesting that that event was described in this epigraph 1. I. S. B. No. 1.

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150 THE JAINA ANTIQUARY. I Vol. V in a kind of Sanskrit prose at once literary, rcalistic, aweful and picturesque. The original passage stands thus Arshenaiva Janapadam-aneka grumasata-samkhya-mudita-janaghana-kanaka-sasyago-mahishujavikala-samakirnam priptavan atah acharyyah Prabhachandrenamavani-tala-lalamabhute-athismin katavapra-namakopalashite-vividha-taru-vana-kusuma-dalavali-vikachanasabala-vipula-sajala-jalada., . vyula-mriga kulopachitopatyaka kandara darimaha-guhagahana-bhogavati samuttunga sringa sikharini jivitasesham alpatra kalam avabudhyudhavnah suchakitah tapassamadhim aradhayitum apricchya niravaseshena samgham visrijya sishyenaikena pnthulakastiarnna talasusilasu sitalasu svadeham-sannyasyaradhitavan.' Lewis Rice translates it thus : "And the nshi company arrived at a country counting many hundreds of villages, completely filled with the increase of people, money, gold, grain, cows, buffaloes and goats Whereupon. at a mountain with lofty peaks, whose name was Katavapra--an ornament to the earth; the ground around which was variegated with the brilliant hues of the clusters of grey flowers fallen from the beautiful trees; the rocks on which were dark as the great rain clouds filled with water ; abounding with wild boars, panthers, tigers, bears, hyaenas, serpants and deer ; fitted with caves, caverns, large ravines and forests: the achari, with Prabhachandra also, perceiving that but little time remained for him to live and fearing on account of the road (journey), announced his intention to do the penance before death, and having dismissed the entire sangha, with one single disciple, worshipping, on cold stones covered with grass, quitted his body,"* ArSeNaiva janapadamanekapAmazatasaMkhyamuditajanaghanakanakasasyagomahiSAjAvikalasamAkIpaNem prAptavAn ataH AcAryaH pramAcandraNAmavanitalalalAmabhUte'thAsmina kaTavapranAmakApalakSite vividhataruvanakusumadalAvalIvikacanasabalavipulasajalajaladanivahanIlotpalatale .. jyAlamRgakulopavitopatyakakaMdaradarImahAguhAgahanAbhogavati samuttaMgage zikhariNi jIvitazeSam alpatarakAlam avabuddhyAdhvanaH sucakitaH tapassamAdhimArAdhayitum ApRcchya niravazeSeNa saMgha visajya ziSyeNaikena pRthulakAstIrNatalAsu zilAsu zItalAsu svadehaM sannyasyArAdhitavAn /

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No. IV ] NEW STUDIES IN SOUTH INDIAN JAINISM. 151 We learn from this, how the hill was known in those old times as 'Katavapra' and how it came to be a memorial hill enshrining the remains of the last of the sritakevalis, Bhadrabahu, of the Jaina sampradaya. From its also having been the shrine of the remains of Emperor Chandra Gupta, this single disciple of Bhadrabahu, known in this present epigraph as, Prabhachandra, it came to be visited by King Bhaska Maurya, his grandson, who built chaityalayas over it and a white lake in the village at the bottom from which the whole region afterwards came to be known as Belgo!a. Though the most ancient name of this place appears in this earliest inscription as 'Katavapra' there seems to have been another name "Belgugula' by which it became more famous even from the tenth century A. D. From No. 29, we learn that this name 'Katavapra' survived to the year 1163 A.-C. although found only in one inscription subsequent to the King Bhaskata's inscription about Bhadrabahu and his disciple Chandra Gupta Maurya. There are several associated inscriptions in very archaic Canarese characters (Puryada Hale Kannada) from No. 35 of which it appears to have been known in a partially modified form as "Kalbappira." In later modifictions like Kalvappa (No 34) Kalbapp-(35) Kabbappu-(No. 41) Kabbahu (1370), it seems to have been still further modified and simplified according to the phonetic law of 'assimilation,' of course, acting unconsciously in the speech of uncultured people?. Students of linguistics familiar with S. I. Epigraphy may discuss whether in the process of these obvious transformations of a word like 'Katavapra,' we meet with the phenomenon of a phonetic 'curruption' or simplification or 'prakritisation' of a 'sanskrit' word or whether a simple original word like 'Kalbappu' from the Canarese language was transformed by Pandits into Sanskrit. Katavapra. Both processes are possible and do occur in S. I. Inscriptions and literatures. The very words 'Kannada' and Karnata' transformed out of shape by foreigners into 'Canarese' are an instance in point. Be that as it may, the name 'Belugola,' however, seems to have become popular, and accepted into epigraphs by about 982 A.C., although Lewis Rice 1. The references to numbers are to numbers given to inscriptions in the volume " Sravana Belgola Inscriptions " by Lewis Rice. (Bangalore 1889.)

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[ Vol V "" gives instances of two inscriptions, from serangapatam, of 9th century, in which, the form 'Kalbappu' occurs. However, from the fact that forms the word 'belugola' occur more frequently in inscriptions up to 1196 A. D., in reference to this place, as alternatives to those of Katavapra,' it seems to me nothing improper to hold that for at least ten centuries this place has been famous in South Indian history as "Belugola thirtha." Why and when exactly it came to be further specified as Sravana" Sramana, it is not possible to determine from local antiquities. It is noted that as a Sanskrit word, 'Katavapra' means "having matted sides" The Bhadrabahu inscription shows that it was so known at the time when the Sritakavali stopped over it. Who could have given it a Sanskrit name? There was nothing in the place at that time for any body to visit or notice it. It was only by an accident that that great sage Bhadrabahu happened to stay away there with his single desciple Prabhachandra (Chandragupta Maurya) The inscription no doubt makes it clear that the country was abounding in Jaina centres of populous and prosperous Sravakas or Jaina laity, and they may have given it this name, but only if they had something on or about it to attract them. What 1, therefore, feel is that the Hill so came to be known only after Bhadrabahu began to settle there on the eve of his Sallekhana (AMA) (fasting unto death) and also possibly from the residence of Prabha Chandra further on, worshipping the 'footprints' of his great guru and served by the forest deities. If the word is regarded as dest and as 'Kalbappu' or 'Kalbappar' (the form 'Kalbappira' occurs in No. 35) it may be interpreted as 'Hill Father' or 'Hill-Brahmin' Kall-Hill, +bappu< papan=Brahmin or father (+Telugu "babu "). The hill on which the sepulcheres of Bhadrabahu and Prabhachandra are enshrined is known as Chikka Betta=Small hill. Kal' in Canarese occures in place names in the sense of hill' or 'Betta' + Mitta or Metta (Tel.). The famous example is Orumgallu or Warrangal, the seat of a medieval andhra-karnata imperium. It must have come to be so known from the residence of these two great sages, of whom possibly Chandra Gupta or Prabhachandra, living longer than Bhadra-Bahu became more famous as "the Father on the Hill" or 152 THE JAINA ANTIQUARY.

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No. IV] NEW STUDIES IN SOUTH INDIAN JAINISM. 153 " the Brahmin or sage on the Hill" or "Hill Sage."l I should not have entered into this philological bye-path, but for the fact that in most cases of thirthas or places of pilgrimage in India, it is some great, high a miraculous human striving, sacrifice or achievement in them that has brought them into prominence and illumined them. Even the interpretation of the word Belugola, offered only by No. indicates the same thing and confirms my view that it is some miracle of a human achievement or striving that makes its material or casual environment famous for later ages. With many latter day saints or Sravakas, male or female, it became a great aspiration to close (mudipu) or dedicate the few remaining days of life in the way in which these great sages did and leave the body' in their company, at the place, which they hallowed by their residence. However, Belgula or Belgola is interpreted in the epigraphs as White-lake' and it is said in Jaina traditions that King Bhaskara built the White lake' in the village at the bottom of these hills and that he built even the village also and named it Belugola. It is, however, possible that the populace, in these parts, noticing this remarkable object of a White-lake," may have named it in their language, Belugola and the village containing Belugola, came afterwards to be so called. This is quite a common phenomenon in place-names in South India. This origin of the name must have been forgotten by the time of the description (48 265) interpreting it as 'Silver Vase, and the pandits may have exercised their ingenuity afresh to take advantage of an event which they were called in to celebrate with their gifts of learning and poesy. Thus, even the plastic Arts like architecture and sculpture cannot gain immortal self-interpretation without the understanding and calebrating emotion and expression or emotional 1. There are a few very archoic. Inscriptions actually refering to these "Sages of or on the Hill" the No 12 has 'Sri Thirtha, guruvadigal, No 19 has 'Sri Betta guruvadigal" Some of these never came down the hill known as 'Sri Vette' or 'Rishigiri' or 'Tirthagiri' or e g, Vide Ins Nos. 21 & 15. 1. See also I.S B. No 12. "Hatea aferrer"

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154 THE JAINA ANTIQUARY. da expression of man And the sublimation of man, this freeing of him from the earthly limitations and trappings to attain to Arhathood or Jinadva or his original 'divinity' by sikaha and diksha has been what was taught and demonstrated from this place, this thirtha, which originally was an uninhabited or uninhabitable secret spot of Kushmandaranya. "Kabbappu-nad" was a name for the region in which this hill was lacated. Hence I wonder whether the Chaityalayas and other objects of votive zeal that came to decorate this village and these hills in later ages had not shifted the emphasis fromthe sadhana and diksha 1.e., the 'guru-kula' life of the original sages there, to objects of art and architecture and virtualism, so common, in the case of all forms of faith in India, Vedic, Jain, Buddhist and even Islamic. Balugola< >Belugula Belu+kula may also mean the 'white-kula' in which 'Kula' means 'family' or 'group' or ' sect.' Compare the expression 'guru-kula' 'agni-kula,' 'Raja-kula'. 'White means 'famous' or 'pure'. Hence if the place were originally known as the 'Belgula Betta' it must have meant the Hill of the pure or white sagecompany. Or, could it be that, the attendants of King Bhaskara who were 'Swetambaras' had by this way tried to make it peculiarly their own, leaving, behind a memorial of that fact to later ages in the 'White lake' of the village'? Any way, at the basis of this foundation for culture lies a happy commingling of Nothern and Southern cultural and linguistic trends which has characterised the civilisation of the Karnata region of the Indian peninsula to later times The most remarkable point, however, about Sravana Belgola is that down into the last century, it continued to be not only a thirtha or place of pilgrimage, but a thirtha in the original sense, of a place where the soul transcends the body or death' te, a memorial or Sepultural Hill. Several persons, males and females, had come there, all through the centuries, to have their final samadhi in presence of those great departed sages of their own faith. There are several such sepulchural thirthas or Mutts in South India, but I do not know or have not read open to the devotees of their C thirtha," Herein also the of any places like Belgola which are several faiths for this their final "6 [ Vol. V 99

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No. IV) NEW STUDIES IT SOUTH INDIAN JAINISM. 155 foundation has kept up its universality or democracy within its fold. The earliest of such a 'memorialist' mention is No. 2, in old archaic canarese characters and language referring to Nagamati Ganti (female) desciple of the excellent Silent guru of Chittur in Adeyarenad The earliest in modern Canarese characters and language is No. 72 of 1809 A.C. referring to Aditakirtti Deva who " having fully completed a fast of one month, went to Swarga in this cave." Very early in its history, even during the period of its earliest undated archaic descriptions, Belgola came to be called "Sri tirtha." Now, in South Indian languages, 'thirtha' means 'water' In regard to places of pilgrimage it includes a 'bath' or "immersion" idea also, as in the Kanarese expression "thirthamadu." It also means the sacred water, from the feet of the sacred images' as in the expression " Sripada thirtham;" but essentially it means 'transcending' i.e., a mental or spiritual Lightening, purification or sublimation. That such a spiritual 'accession' was intended by the use of the word 'thirtha' in ancient times is witnessed to, even by the epigraphs from Sravana Belgola. These instances will again show that it is the 'sages' that lived on the Hill that were the real thirthas and that the locality was made a 'thirtha' as being their habitat: For Example (1) of kamlabhadra it is said in No. 54 of 1128 A. C. : "Smarana-matra pavitrataman mano bhavati yasya satam iha tirthinam tam ati-nirmalam atma visuddhaye kamlabhadrasarovaramasraye" Trans:-"Him by only thinking on whom my mind becomes a thirtha for the good, that pure lake Kamalabhadra (or of suspicious lotuses) do I serve for my own purity." (Lewis Rice.) (it). Of Matisagara it is said in the same inscription i.e., No. 54. "Tirtham Sri matisagard gurur ila chakram chakara sphuraj jyotih pita tamarpayah pravitatih putam prabhatasayah." Trans:--"Sri Matisagara guru made the whole world a tirtha, by his glory dispersing the darkness of ignorance, of a worthy mind, etc." Thus, in inscription after inscription, at Begola, it occurs again and again, that, to follow those great earliest Jaina sages

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156 THE JAINA ANTIQUARY. [Vol. IV Bhadrabahu and Chandra Gupta, was the true Jaina faith, with clear references to that ancestral migration which some scholars refer to fourth century B.C, that make this high antiquity of Sravana Belgola stand undisputed Here-below are a few extracts bearing on this view:(1) " Bhadrabahu-sa-Chandra Gupta-Munindra yugmadin-noppeval Bhadramagida dharman valie vand inipal kulo ..... ..... ..... Vidrumadhare Santisena munisa nakki echel-go . X Adn-mel asanddi vittu punarbhavakk ir .. ... gi || Trans-"Saying, to be in accord with the pair sree Bhadrabahu together with the great muni Chandra Gupta, is the true faith :--after coming here, and being gratified the... ..of her race, the coral-lipped wife of Santisena munisa, Echel go-(ravi), on the top of the mountain, forsaking all food, attained to the state of not being born again." And, likewise, the earliest persons who resorted to this Hill did 80 not to worship but to become 'pure spirits' relieved from and exalted above Samasarachakra, the wheel of life, the cycle of births and deaths, specially by the aweful baptism of Sallekhana," the fast unto death," to enter upon the final pilgrimage or Mahaprasthana, to take to the final smadhi of one's life. What is called 'Renunciation at the time of danger' or 'atura sanyasa' is a feature common to various forms or schools of what is called 'Hinduism'or Vaidikasamaya but it is found only in Jainism in its most awe.inspiring form as Sallekhana. That it is a form of life-renunciation' or more properly 'dehatyaga' giving up the body' is even enjoined by the Jaina sastras, is also brought out in one of the epigraphs on this Hill thus: Churni tena srimad-Ajitasena-pandita-deva-devya sri-pada kamala-madhukaribhata-bhavina mahanubhavena Jainagamaprasiddha-sallekhana vidhi Visrjyamana dehena samadhividhi-vilokanochita-karana-kutahala milita-sakala sangha samtosha-nimittam atmantahkarana parinati prakasajaya nirvadyam padyamidamasu virachitam (No. 54, dated 1128 A. C.)

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Vol IV ] Trans NEW STUDIES IN SOUTH INDIA JAINISM. " By him, a bee at the divine lotus feet of Ajitasena Pandita Deva, magnanimous, while abandoning his body by means of the Sallekhana famous in the Jaina Agamas, so that all the sangha rejoiced at the sight of the nature of his penance, was delivered improptu this perfect verse, displaying the ripeness of his mind." Sall khana may therefore be described as a special 'ideosyncracy' of Jainism' Trans 157 The first to perform this aweful rite of Sallekhana on this Hill, Katavapra, was Bhadrabahu, the last of the Sruta kewalis; this fact bring us directly to the Southern migration of the Jaina rishiganas from Ujjaini in North India and the passage in the inscription referring to the Katavapra Hill. The passage brings out in simple naturalis. tic description how awefully beautiful it was and suggests a phase of naturalism which has left its environmental mark on the awefully beautiful and simple and high, plain lives and characters of successive Jaina munis, perhaps Vanaprasthas and Sanyasis as well, that carried forward to later generations in South India the traditions of spiritual realisation, sanctified scholarship and desciplined' senseconquest' No wonder that their admiring followers had left behind them these authentic data of their admiration and also venerating and exultant praises of Bhadrabahu Sritakevali, who thus rejuvinated South Indian Jainism which, by his time must have lost touch with its North Indian homelands. Here below are given a few specimens of such commendatory compositions, reminders, as it were, to contemporary generations, of that ancestral North Indian migration, corresponding to that of Agastya to 'Chola mandala' recorded in Puranic Literature and vernacular classics of South Indian Languages:-- . (a) Varnnaih kuthan-nu mahima bhana Bhadrabahormmohoru-malla-mada-marddana-vritta-bahoh yach-chhishyatapta-sukritena sa chandra-guptas -susrushyate sma suchiram vanadevatabhih!' "Worthy is it not of being described, the greatness of Bhadrabahu, say,-stout of arm in subduing the pride of

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158 THE JAINA ANTIQUARY. [Vol. IV the great wrestler ignorance, through the merit obtained from descipleship to whom, that Chandra Gupta was for a long time served by the forest deities." (No. 54, dated 1128.) Note incidentally that this verse identifies that Prabhachandra, who served Bhadrabahu on this Hill in his last days, with ChandraGupta, the famous Maurya Emperor known to Indian History. It also brings out the idea of spiritual culture as an affair of 'gnana,' a struggle and victory, perhaps justifying the name of 'Jaina Samaya,' a 'religion of conquest." (b) Bhadrabahur-agrimah samagrabuddhi sampada Suddha Siddha Sasanam susabda bandha sundaram ; Iddha vritta Siddhir-atra bhadrakarmabhittapo Vriddhi vardhita prakirtir uddhadhe mahardhikah. (No. 108 of A. D. 1433.) Trans: Bhadrabahu, the foremost by his acquisition of knowledge, (proclaimed) the doctrine of the siddhis, beautiful with its combination of sweet words; famed for his character, dispeller of the delusions of those bound to the world, celebrated for the growth of his great penance, the highly renowned.' From all this it is quite clear that, ever since the arrival of Bhadrabahu, this Katavapra Hill in the midst of an aweful forest, became a 'thirtha' associated in the minds of generations of people with dikshas or vows, and concentrations, and with sikshas or desciplines in knowledge and character and sadhanas or self-searching selfpurification resulting, by long growth of penance, even in 'siddhis' or attainments. Persons even abandoned the beautiful envirous of nature in the plain beyond the Hill, to take to its top to attain beatification. A very archaic inscription at the place refers to this fact:- com Sri "Udyanaijjita-nandanam dhvanadali-vyasckta-raktotpala vyapi sribhrita-salipini ara disam kritva tu bahyachalam

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No. IV NEW STUDIES IN SOUTH INDIAN JAINISM. 159 sarva prani-dayardha-dabhi-Bhagavad-dhyanena sambodnayanaradhyachala mastake kanaka-sat-senod bhavat satpatih" "aho bahir-girin tyaktva Baladeva munih sriman aradhanam pragrihitva siddha tokam gatar-punah" (No. 15). Trans :--- With groves adorned with red water lilies and filled with the hum of bees, surpassing Nandana; shining on every side with fields standing with rice, was it beyond the hill. Instructing all in the praise of Bhagavat, the ocean of goodness to all creatures, worshipping on the summit of the mountain ; born to the virtuous kanakasena, was a chief of virtue. Behold, this Bala Deva muni, the honourable, having forsaken beyond the hill, giving himself up to devotion, departed to siddh loka, did he not ?" Note that this description gives an idea of the approaches to the Hill at a far later time than that of Bhadrabahu, but it is enough to show that that'aradhyachala' or 'gurugini' was still the chiefest attraction in the locality and even that, for Sallekhana, as well as Sadhana. A similar cultural.ideosyncracy' of Jainism is said to be Ahimsa. This has come into greater prominence in modern Indian political life, like 'fast into death,' Sallekhana, most inappropriately I think, as a technique of political struggle lt, however, indicates a modern searching of hearts in India, a quest into the past far desciplines or spiritual processes, leading to 'freedom' or moksha from 'bandhana' or 'bondage.' No body can deny that it is a deep spiritual searching, a holy quest, a non-doctrinal, practical, quest, practised in ancient times by persons from different grades of society and even today, practicable to prince in luxury or peasant in poverty alike. But it is well worth making an attempt to understand this Jaina form of descipline of Ahimsa aright. The Sravana Belgola Epigraphs describe the munis worshipping Bhagavat, there, as 'Srava-prani-dayarddha-dah (pasifugerist) as those that give their wealth of kindness to all living things, which

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160 THE JAINA ANTIQUARY. (Vol. V makes them careful lest they should per chance injure even a tiny insect. The practice of "Gridhra-pinchacha," one of the most famous of the successors of Bhadrabahu, in their gana, is followed to this day by the ascetic who sweeps the ground before him with a pea-cocktail broom before he moves along the way. In some of the more enlaborate inscriptions, on the Hill, this famous sage Gridhra-pincha-acharya is thus celebrated : Trans:-(1) " then there was Umaswati munisvara, who had the name acharya following after the word Griddhra-pincha In that time no other was equal to him in understanding the ' padartha' (No. 42, dated 1117 A. Ci Trans :-(2) "The honourable Umaswati, he was the yatisa who published the Tatvartha Sutra which is a guide to the worthy in following the path that leads to Mukti" (No. 105 of 1398 A, C.) Trans :-(3) "He, was he not the yogi devoted to the protection of living creatures who assumed 'the wings of a kite whence from that time forth the wise call him achan adding to it, after his name Grddhara-Pincha" (No. 108 of 1433 A.C.) Several other customs among Jainas are traced to this original ideas of protection of living creatures' But this is not all of the Jaina idea or descipline of Ahimsa. In its degeneration into the mere custom of the asctic sweeping before him with a "peacockbroom," it may have become an object of redicule of the Hindus, as an accentricity or 'bheshajam', but in its essence, it finds its echoes in the Vaidika Samaya as well The religion of Budha is said to be the religion of 'ahimsa' or 'Daya' or 'Compassion' par excellence, but a deeper knowledge of the Jnana marga of the Upanishadas or of the Jaina Samaya will reveal that it is equally an essential element in these equally, if not more, ancient faiths or schools of Spiritual attainment.' In the saka year 1050 ( as stated in

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No. IV] NEW STUDIES IN SOUTH INDIAN JAINISM, 161 No. 54) Sri Mallishena muni said as follows when he was departing from this world :" Having worshipped the three jewels named in the Agama, having lived so that all living creatures have received no injury and having acquired patience, we have (this) our body at the fact of Jaina and enter Swarga " To live in such a way that no creature receives injury from one is the essence of the practice of Ahimsa. Similarly, of another muni Sritakirti it is said, that he was sarva-sariti-raksha-krita-matih', "intently minded in the protection of all emodied ones". Thus in Ahimsa-sadhana, the primary importance is on 'protection of living creatures'a positive duty. These Sravana Belgola Inscriptions show that several other collateral and positive ideas cluster round this principle of Ahimsa. The most comprehensive of these is idea of 'sak alaprani.dayartha-siddih', the utilisation of all our gifts, achievements, equipments and other acquirments for the good and happiness of all creatures. The insistence is on the attainment of powers by the individual for social and environmental betterment or "Lokasangraha". In this view, the following excerpts from these inscriptions illuminating :(1) " Having studied the whole Veda, free from all distress of mind, having subdued all opponent speakers, delighting in all learning, filled with highest joy, of lofty and bright intelligence, praising the feet of Jinapa, ... he had obtained protection for all. (Sritakirti Deva No 105.) (2) Learned men there are, but no poets, masters of learning, eloquent speakers, experts from researches into various sciences, in the Kali Age like me ..notwith the desire of gratifying pride, not through cnmity, but through my pity for the people being led astray by the teaching that there was no spirit (or God), did, I, O king, in the Court of Himasitala overcome all tl-e lerred proud Buddhas and spurne sugata with my fer?" (Devakalanka Pandita No. 54.)

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162 THE JAINA ANTIQUARY. [Vol. V Patience, kindness, impartiality, disinterestedness, spirituality, and humality, are other aspects of Ahimsa which make for social peace and social celebrity. Such qualities are revered, in a sage like Mallisehna Of him it is said: "In whom unequalled patience rejoices, in whom kindness knows no limit, whom impartiality loves, whom absence of desire desires, through love loving salvation, though in his own esteem low, yet the head of yogis, by his character an acharya......see Mallishena muni...... him let us reverence' Honour, liberality, sympathy, are another cluster of ideas grouping round Ahimsa as a positive force in active life and these are reverenced in another sage thus "A fire to the forest of family cares, a sun to the lotus of the Bhavajas (Jains), the summit of uplifted honour, the cow of plenty in restoring wealth, remover of the sorrows of those in the power of the ememies sin and ignorance, is Sritamuni, chief Suri, pure in morals, untarnished by woman" We find from these and such passages that "purity" or "celebacy" is another aspect of Ahimsa, for "impurity " is the himsa of Atma or self.

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S JAINA SIDHANTA BHASKARA." 1. (Gist of September Issue) p. 71. Mr. K. P. Jain have shown that the observance of Ahinsa do not deprives a Jain follower of the use of his manly power. Many a illustrations from the Jain Literature and inscriptions are given, showing the chivalrous deeds of the Jain heroes. It was due to disunion and discord between themselves that Indians lost their independence. p. 78. Pt. K. B. Shastri objects that Vadibhsingh was a contem porary of Akalanka. p. 88. A readable note on Apabhrams literature is given. 93. Pt. Nemichandra discusses the astronomical definitions of Sri Nemichandracharya. p. 110. Pt. K. B. Shastri describes the antiquities at Kopana. p. 113. Pt. Parmanand gives a glimpse of the life and works of Sri Vadiraja. 2. (Gist of 'Bhaskara ' for Dec. 1939.) p. 137. Pt. K. B. Shastri discusses the problem of the multi-hus bands and the story of Draupadi and concludes that Draupadi was in fact married to Arjun only. p. 147. Sj. Agarchand Nahta objects the theory of Pavagaph being originally a Digambara Jain Tirtha ; but the rejoinder of Premiji speaks otherwise. p. 155. Prof. Hiralal Jain describes the Apabhramsa work " Anuv rata Ratna Pradipa" by Lakkhana belonging to the 13th century A. D. p. 178. K. P. Jain has collected and given available information abou* Girnar and its history. OLE

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"INDIAN CULTURE." (JOURNAL OF THE INDIAN RESEARCH INSTITUTE) A high class research quarterly in English on Indology, conducted. under the distinguished editorship of Drs. D. R. Bhandirkar, B. M. Barua, B C Law, with a strong Advisory Committee, consisting of such eminent orientalists as Sir D B Jayatilaka, Drs. S N. Das Gupta, Laksman Sarup, Radhakumud Mukerjee, P. K. Acharya, MMs Kuppuswami Sastri, Gananath Sen, and others, each of whom represents a particular section of Indian Culture. It deals with all the branches of Indian Culture-Vedas, Philosophy, Buddhism, Jainism, Zoroastrianism, Ancient Indian Politics and Sociology, Indian Positive Sciences, History, Archaeology, Dravidian Culture, etc Among the contributors are the best orientalists of India and foreign lands including Drs. Sir B N Seal, Sir, A. B. Keith, Drs Winternitz, Otto Schrader, Otto Stein, R. C Mazumdar, P. K Acharya, etc. Indispensable for every lover of Indology. A most attractive get up and printing. Each issue contains about 200 pages. Price very moderately fixed Rs. 6 or Sh. 10 per annum (including postage) Among the other publications of the Institute, which aims at wide propagation of Ancient Indian Culture and Wisdom by publication of the best products of Ancient Literature under various Series-Vedic, Buddhistic, Jain, etc, are.-- (1) An encyclopaedic edition of the Rigveda with texts, commentaries and translations with elaborate research note in English, Bengali and Hindi, (2) Gaya and Buddha Gaya, 2 Vols. Rs. 12 (3) Barhut, 3 Vols. Rs. 27. (4) Upavana Vinoda (a Sanskrit treatise on Arbori Horticulture), etc., etc., Rs. 2-8. (5) Vangiya Mahakosa (each part), As. 8. (6) Books of the Buddhistic Series. For further particulars, please apply to: The Hony. General Secretary, The Indian Research Institute. 170 Maniktala Street. Calcutta, (India.)

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THE JAINA ANTIQUARY VOL. V--1939. Edited by Dr. B. A. Saletore, M.A., Ph. D. Prof. Hiralal Jain, M. A, LL.B. Prof. A. N. Upadhye, M. A. Babu Kamta Prasad Jain, M. R. A. S. Pt. K. Bhujabali Shastri, Vidyabhushana. Published at THE CENTRAL JAINA ORIENTAL LIBRARY, ARRAH, BIHAR, INDIA. Annual Subscription Foreign Rs. 4-8. loland Rs 4. Single Copy Rs. 1-4.

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1. Another Jain Inscription of V S by Dasharatha Sharma, MA. 2 A Jaina Ganesa of Brass-by H D Sankalia, MA, LLB, Ph D. (Lond) 3 Asoka and Jainism-by Kamta Prasad Jain, MRAS 4. Asoka and Jainism-by Kamta Prasad Jain, MR.AS 5 Belgola and Bahubali-by Prof. A N Upadhye, MA, D Litt 6 Bahubali Story in Kannada Literature-by Prof K G Kundangar, M.A CONTENTS. 7. Date of Malayagiri Suri-by P K Gode, MA 8 Future of Jainism-by Dr. N S Junankar, Ph D 9. Jaina Literature in Tamil-by Prof A Ghakravarti, MA, IES 10. Jaina Critique of the Samkhya and the mimamsa theories of the self in relation to knowledge-by Hari Mohan Bhattacharya, MA. ... 11. Jaina Literature in Tamil-by Prof A Chakravarti, MA, IES. 12 Jaina Bibliography 13 Jaina Literature in Tamil-by Prof A Chakravarti, MA, IES 14 Mind in Jain Philosophy-by S C Ghoshal, MA, BL, Sarasvati 15 Monastic Life in 'Sravana Belgola-by R N Saletore, MA Ph D. 16 New Studies in South Indian Jainism-by Prof B. Seshagiri Rao 17 Review by A N Upadhye, MA 18 Some Iconographic Terms from Jaina Inscriptions-by Mr V. S Agrawala, MA. ... 27 19. Select Contents of Oriental Journals 20 Some Inscriptions on Jaina Images-by Prof. A N Upadhye, MA 21. Sravapa Belgola-Its Secular Importance-by Dr. B A Saletore, M A, Ph D (Lond) 22. Sravana Belgola-by Prof. S R Sharma, MA 23. The Jaina Chronology-by Kamta Prasad Jain, M R A. S 24. The Jaina Chronology-by Kamta Prasad Jain M RAS 25 The Mastakabhisheka of Gommatesvara at sravana Belgola-bu Dr M H Krshna, M A, D Lit (Lond) Director of Archaeology Mysore State * . . ... 26. The date of the consecration of the image of Gommatesvaraby S Srikantha Sastri, M A Vadibha Simha and Vadi Raja-by S Srikantha Sastri, M. A Pages 27 49 53 81 137 144 133 23855 21 66 67 75 123 147 33 43 65 95 115 141 29 61 101 107 89

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