Book Title: Jain Vidya evam Prakrit Author(s): Gokulchandra Jain Publisher: Sampurnanand Sanskrut Vishvavidyalaya Varanasi Catalog link: https://jainqq.org/explore/014026/1 JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLYPage #1 -------------------------------------------------------------------------- ________________ parisaMvAda [4] jaina vidyA evaM prAkRta pUrNAnanda savavadyAlaya sutama meM gopAsa sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI 1687 Page #2 -------------------------------------------------------------------------- ________________ parisaMvAda [4] jainavidyA evaM prAkRta sampAdaka maNDala pro. rAmazaGkara tripAThI DaoN. phUlacandra jaina sampAdaka DaoN. gokulacandra jaina adhyakSa, prAkRta eva jainAgama vibhAga 4. saMskRta pro. lakSmInArAyaNa tivArI DaoN. puruSottama pAThaka jAnanda vizvavidyAlaya sara meM gopAva paryavekSaka : DaoN. bhAgIrathaprasAda tripAThI 'vAgIza zAstrI' nidezaka, anusandhAna saMsthAna prakAzanAdhikArI : DaoN. harizcandramaNi tripAThI sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI 1987 Page #3 -------------------------------------------------------------------------- ________________ anusandhAna prakAzana paryavekSaka : nivezaka, anusandhAna saMsthAna sampUrNAnanda saMskRta vizvavidyAlaya vArANasI - 221002 prakAzaka : DaoN0 harizcandramaNi tripAThI prakAzanAdhikArI sampUrNAnanda saMskRta vizvavidyAlaya vArANasI - 221002 prAptisthAna vikrayavibhAga, sampUrNAnanda saMskRta vizvavidyAlaya vArANasI - 221002 prathama saMskaraNa - 500 pratiyA~ mUlya - 50 = 00 rUpaye mudraka:tArA priMTiMga varksa, kamacchA, vArANasI - Page #4 -------------------------------------------------------------------------- ________________ PARISAMVADA [4] JAINAVIDYA EVAM PRAKRITA BOARD OF EDITORS Prof. Ramsankar Tripathi, Prof. Laxmi Narayan Tiwari Dr. Phool Chandra Jain, Dr. Purusottam Pathak EDITED BY Dr. Gokul Chandra Jain Head, Department of Prakrit & Jainagama EBPO Red TOE ROXA apAya SUPERVISOR Dr. Bhagirath Prasada Tripathi "Vagisa Sastri Director, Research Institute PUBLICATION OFFICER Dr. Harischandra Mani Tripathi SAMPURNANAND SANSKRIT VISHVAVIDYALAYA, VARANASI 1987 Page #5 -------------------------------------------------------------------------- ________________ Research Publication Supervisor Director, Research Institute Sampurnanand Sanskrit Vishvavidyalaya Varanasi-221 002 Published by Dr. Harishchandra Mani Tripathi Publication Officer Sampurnanand Sanskrit Vishvavidyalaya Varanasi-221 002 Available at Sales Department, Sampurnanand Sanskrit Vishvavidyalaya Varanasi-221 002 First Edition-500 Copies Price Rs. 50,00 Printed at Tara Printing Works Varanasi Page #6 -------------------------------------------------------------------------- ________________ sampAdakIya parisaMvAda 4 'janavidyA evaM prAkRta' mArca 1981 meM prAkRta evaM jainAgama vibhAga dvArA vizvavidyAlaya anudAna Ayoga ke Arthika sahayoga se Ayojita rASTrIya saMgoSThI kI niSpatti hai| isa saMgoSThI meM sthAnIya tInoM vizvavidyAlayoM tathA ucca zikSA saMsthAnoM ke atirikta sudUra dakSiNa se maisUra, dhAravAr3a; rAjasthAna se udayapura, jayapura, jodhapura, bIkAnera, lADanUM; madhyapradeza se indaura, ujjaina, jabalapura, sAgara, rIvA; bihAra se paTanA, bhAgalapura, vaizAlI; uttarapradeza se lakhanaU, ilAhAbAda, kAnapura, AgarA, rur3akI, meraTha, ur3IsA se bhuvanezvara tathA dillI ke vidvAn sammilita hue| samAgata vidvAnoM meM jaina aura bauddha zramaNadhArA ke pAramparika zAstrIya vidvAnoM ke sAtha hI prAcIna bhAratIya itihAsa, kalA, saMskRti, purAtatva, dharma, darzana, prAkRta, pAlI, apabhraMza bhASA aura sAhitya, bhASAvijJAna, samAjavijJAna, manovijJAna tathA Adhunika vijJAna ke manISI vidvAn zAmila the| saMgoSThI ke saMyojaka-nidezaka ke rUpa meM prArambhika vaktavya meM maiMne kahA thA ki "jahA~ taka hamArI jAnakArI hai pichale pacAsa varSoM meM kAzI meM prAkRta evaM jainavidyA para vicAra karane ke lie jJAna-vijJAna kI vibhinna zAkhAoM ke itane vidvAnoM kA samAgama prathama bAra ho rahA hai|" gata saMgoSThI aura isa prakAzana ke antarAla meM prAkRta evaM jainAgama vibhAga dvArA vizvavidyAlaya anudAna Ayoga ke Arthika sahayoga se mArca 1987 meM janavidyA aura prAkRta ke adhyayana kI dizA meM rASTrIya stara para do anya Ayojana sampanna hue1. jainavidyA evaM prAkRta kA antarazAstrIya adhyayana saMgoSThI tathA 2. 'prAkRta adhyayana pAThyakrama alpAvadhi str'| ye Ayojana pichale lagabhaga tIna dazakoM meM bhArata ke vibhinna aMcaloM meM jainavidyA aura prAkRta para Ayojita saMgoSThiyoM, sammelanoM, ziviroM Adi meM vidvAnoM dvArA abhivyakta vicAroM ke pariprekSya meM agrima caraNa haiN| bhArata kI sAMskRtika rAjadhAnI kAzI meM isa prakAra ke rASTrIya AyojanoM kI eka vizeSa arthavattA hai| paramparAgata zAstrIya adhyayana ke vidyAkendra sampUrNAnanda saMskRta vizvavidyAlaya meM aise AyojanoM kI nijI sArthakatA hai| yaha vizvavidyAlaya parisaMvAda-4 Page #7 -------------------------------------------------------------------------- ________________ (A) apane adhiniyama kI dhArA 7 ke dvArA "saMskRta, pAli tathA prAkRtavidyA ke zikSaNa kI vyavasthA karane tathA anusandhAna kAryoM aura jJAna kI abhivRddhi evaM prasAra kI vyavasthA karane ke lie pratizruta hai| vizvavidyAlaya ke isa garimAmaya vyApaka uddezya ko dhyAna meM rakhate hue maiMne apane prArambhika vaktavya meM kAmanA kI thI ki "prAcyavidyA ke aitihAsika kendra kAzI ke isa vizvavidyAlaya meM Ayojita deza ke vidvAn manISiyoM kI yaha saMgIti bhAratIya saMskRti ke sAmAsika svarUpa kA paricaya karAne kI dizA meM sAre bhArata kI manISA kA mArgadarzana kre|" parisaMvAda mAlA kA prakAzana aise AyojanoM kI niSpatti ko jana-jana taka pahuMcAne kA eka prazasta upakrama hai| isa bhAga meM 1981 kI saMgoSThI ke cune hue nibandha prastuta haiN| vigata dazakoM meM jainavidyA aura prAkRta ke adhyayana anuzIlana kI ora vidvAnoM tayA nayI pIr3hI kA dhyAna vizeSa rUpase AkRSTa huA hai| yaha apratyAzita aura akAraNa nahIM hai| isa AkarSaNa kA rocaka itihAsa hai| isake tarkasaMgata kAraNa haiM / yahA~ unakI vistRta carcA kA avasara nahIM hai, tathApi katipaya binduoM kI ora hamArA dhyAna jAnA Avazyaka hai| - jaina zramaNadhArA kA avadAna parimANa meM vizAla aura iyattA meM mahanIya hai| deza aura kAla kI dRSTi se yaha vyApaka kSetra tathA dIrghakAlAvadhi meM vyApta hai| unnIsavIM aura bIsavIM zatI meM deza aura videza ke prabuddha vidvAnoM ke anusaMdhAna kAryoM se aneka naye pakSa udghATita hue haiN| pariNAma svarUpa yaha anubhava kiyA jAne lagA hai ki jaina zramaNadhArA ke isa avadAna kA mUlyAMkana dharma, darzana aura sAhitya kI parisImAoM meM baMdhakara nahIM kiyA jA sakatA / nahIM kiyA jAnA caahie| mAnavikI, samAjavijJAna tathA vijJAna kI vibhinna zAkhA-prazAkhAoM ke sandarbha meM isakA adhyayana apekSita hai| yaha bhI bhrama TUTA hai ki jainavidyA aura prAkRtoM kA adhyayana kisI sampradAya vizeSa taka sImita hai| isI vyApaka artha ko abhivyakta karane ke lie idhara ke dazakoM meM bhAratIya bhASAoM meM 'janavidyA' aura aMgrejI meM jainAlaoNjI zabda kA prayoga Arabhbha huaa| jainavidyA aura prAkRta kA adhyayana bhAratIya vidyA kI eka mahattvapUrNa zAkhA ke rUpa meM kiyA jAye, isake lie gata do zatAbdiyoM se prayatna kiye jAte rahe haiN| isa dRSTi se pAzcAtya vidvAnoM-vizeSakara jarmana vidvAnoM kA kArya vizeSa mahattvapUrNa hai| DaoN0 haramana jaikobI ne jaina zramaNa paramparA ke jo pakSa udghATita kiye, unase parisaMvAda-4 Page #8 -------------------------------------------------------------------------- ________________ pahalI bAra pAzcAtya jagat ne isakA aitihAsika mahattva svIkAra kiyaa| DaoN. ricArDa pizela ne prAkRta bhASAoM kA vizAla vyAkaraNa likhakara yaha spaSTa kara diyA ki 'prAkRta' aneka deza-bhASAoM ke samUha kA eka samuccaya abhidhAna hai tathA vibhinna prAkRtoM, apabhrazoM kA vikAsa navya bhAratIya bhASAoM ke rUpa meM huA hai| isa vyApaka pariprekSya meM prAkRta bhASAoM aura sAhitya kA adhyayana kiyA jAnA cAhie / bhArata meM 'Ala iNDiyA oriyaMTala kAnphrensa' meM 'prAkRta eNDa jainijma' kA eka svatantra vibhAga ( sekzana ) Arambha hone se jainavidyA aura prAkRtoM ke adhyayana ko eka nayI dizA aura gati milii| kAzI hindU vizvavidyAlaya meM Ayojita kAnphrensa ke adhivezana se preraNA pAkara san 1944 meM kAzI meM bhAratIya jJAnapITha jaisI saMsthA kI sthApanA huii| aura san 1968 meM jaba sampUrNAnanda saMskRta vizvavidyAlaya meM Ala iMDiyA oriyenTala kAnphrensa kA adhivezana huA taba adhivezana kI pUrva saMdhyA para bhAratIya jJAnapITha kI ora se jainavidyA para eka saMgoSThI kA Ayojana kiyA gyaa| isameM jJAnapITha ke saMsthApakoM sahita pro0 e0 ena0 upAdhye jaise aneka variSTha vidvAn sammilita hue| kAnphrensa ke san 1961 meM zrInagara ( jammU-kazmIra ) meM sampanna adhivezana se lekara 1969 meM jAdavapura (pazcima baMgAla ) meM Ayojita rajata jayantI adhivezana taka jainavidyA aura prAkRta ke adhyayana-anuzIlana kI ora bar3hate hue AkarSaNa ko maiMne pratyakSa dekhA hai| gata varSa 1986 meM kalakattA adhivezana taka kAnphrensa ke mAdhyama se janavidyA aura prAkRta ke prasAra kA jo paridRzya sAmane AyA hai, usase aba isako samIkSA apekSita ho gayI hai| ___ bhAratIya vizvavidyAlayoM meM saMskRta, pAli, prAkRta ke adhyayana ke sammilita vibhAga 'DipArTamenTa oNva klAsikala leMgvejeja' kI sthApanA se saMskRta ke sAtha pAlI aura prAkRta kA adhyayana-anuzIlana prAraMbha huaa| isa prakAra saMskRta, pAlI, prAkRta, apabhraMza Adi prAcya bhAratIya bhASAoM aura sAhitya ke vyApaka tathA sAmAsika adhyayana kI prazasta paramparA clii| svatantratA prApti ke bAda yaha svAbhAvika thA ki bhAratIya saMskRti kI isa virATa, dIrghakAlavyApI aura vaividhyapUrNa virAsata ke adhyayana ke lie svatantra prayatna kiye jaayeN| isI uddezya se saMskRta tathA pAlI yA bauddha adhyayana ke svatantra vibhAga bane / prAkRta kA svatantra adhyayana sarvaprathama mahArASTra meM ardhamAgadhI ke nAma se Arambha parisaMvAda-4 Page #9 -------------------------------------------------------------------------- ________________ ( I ) huA / sva0 pro0 pI0 ela0 vaidya ko isakA sarvAdhika zreya hai / vigata tIna dazakoM meM jainavidyA aura prAkRta ke adhyayana ke lie katipaya bhAratIya vizvavidyAlayoM meM svatantra vibhAga sthApita hue haiM / inameM sAmAjika nyAsoM dvArA sthApita 'iMDovamenTa ceyarsa' sammilita haiM / inameM dakSiNa meM maisUra, madrAsa, dhAravAr3a, bihAra meM vaizAlI, maMgadha; uttarapradeza meM vArANasI, rAjasthAna meM udayapura, jayapura tathA mahArASTra meM kolhApura aura pUnA ullekhanIya haiM / sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI bhArata meM hI nahIM, pUre vizva meM eka aisA vizvavidyAlaya hai, jisane zramaNa paramparA kI jaina aura bauddha donoM pramukha dhArAoM ke adhyayana ke lie eka svatantra saMkAya kI sthApanA kI, jisameM prAkRta aura jainadarzana tathA pAlI aura bauddhadarzana ke adhyayana ke lie do-do svatantra vibhAga banAye gaye / isake sAtha hI yaha bhI ullekhanIya hai ki yaha vizvavidyAlaya pUrvasnAtaka se lekara anusandhAnopAdhi taka ke pAThyakrama kA saMcAlana aura parIkSA kI vyavasthA karatA hai / jainavidyA aura prAkRta ke svatantra vibhAgoM ke sAtha vizvavidyAlayoM ke prAcIna bhAratIya itihAsa, kalA, saMskRti evaM purAtatva, darzana, samAjazAstra, rAjanItizAstra, arthazAstra, manovijJAna, gaNita Adi vibhAgoM meM bhI jainavidyA ke vividha pakSoM para anusandhAna kArya huA hai / saMkAya patrikA zramaNavidyA bhAga - 1 meM 'hAyara ejukezana eNDa risarca ina prAkRtas eNDa jainolAjI' zIrSaka se maiMne isakA eka vyorevAra vivaraNa diyA hai / jainavidyA aura prAkRta ke adhyayana - anuzIlana kA yaha vyApaka prasAra usake antarazAstrIya adhyayana kI sambhAvanAoM ko mukharita karatA hai / vigata dazakoM meM vibhinna vizvavidyAlayoM meM Ayojita saMgoSThiyoM, sammelanoM, ziviroM, kAryazAlAoM Adi ne ise aura adhika puSTa kiyA hai / sampUrNAnanda saMskRta vizvavidyAlaya ke prAkRta evaM jainAgama vibhAga dvArA Ayojita Upara ullikhita tIna AyojanoM se antarazAstrIya adhyayana kI sambhAvanAoM ko carama bindu taka sthApita kiyA hai / prastuta parisaMvAda isakI eka bAnagI mAtra hai / jainavidyA aura prAkRta ke adhyayana ke uparyukta prasAra ke samAnAntara katipaya aise tathya bhI sAmane Aye haiM, jo isa adhyayana ke bhAvI saMkaTa kI ora iMgita parisaMvAda -4 Page #10 -------------------------------------------------------------------------- ________________ karate haiN| yadyapi sabhI prAcyavidyAoM kA adhyayana-anuzIlana vartamAna deza, kAla aura paristhitiyoM meM eka vicitra sAMskRtika saMkaTa ke daura se gujara rahA hai aura yaha samagra rUpa se cintA kA viSaya hai; phira bhI yahA~ jainavidyA aura prAkRta se sambaddha pakSoM kA nirdeza vizeSa rUpa se apekSita hai vizvavidyAlayoM meM jainavidyA aura prAkRta ke jitane pAThyakrama cala rahe haiM, ve viSaya kI vyApakatA aura samagratA kI dRSTi se AmUla saMzodhana kI apekSA rakhate haiN| jainavidyA aura prAkRtoM ke lie jisa jaina zramaNadhArA kA sarvAdhika aura mahanIya yogadAna hai, usa paramparA ke anuyAyiyoM meM isakA adhyayana nirantara kSINa hotA jA rahA hai| vizvavidyAlayoM meM jo adhyApana aura anusandhAna kArya ho rahe haiM, unameM se adhikAMza zAstrIya paramparA tathA prAcya bhASAoM ke jJAna ke abhAva meM guNavattA kI dRSTi se bahuta sAmAnya, tathyoM ko dRSTi se apUrNa aura truTipUrNa tathA samIkSA aura tulanAtmaka adhyayana ke nAma se atyanta doSapUrNa haiM / isa kAraNa sAMskRtika avadAna kA ujjvala pakSa ujAgara hone ke sthAna para usakA vidrUpa prastuta ho rahA hai| apavAdoM kI bAta yahA~ nahIM hai| ___ anya viSayoM kI taraha jainavidyA aura prAkRta ke adhyApaka tathA vidyArthiyoM meM bhI 'prophezanalijma' ke bar3hate prabhAva se zAstra aura sAMskRtika paramparA kA antaHpraviSTa adhyayana-anuzIlana kramazaH samApta ho rahA hai| arthonmukhI samAja vyavasthA zikSA jagat ko jina burAiyoM se grasita kara rahI hai, unase aba dhIre-dhIre jainavidyA aura prAkRta kSetra bhI prabhAvita ho rahA hai / rASTrIya stara para Ayojita saMgoSThI, sammelanoM Adi meM eka maMca para upasthita hokara vidvAn manISI sAmUhika rUpa se jainavidyA aura prAkRta ke adhyayana-anuzIlana ke ujjvala aura kamajora donoM pakSoM kI khulakara samIkSA karate haiM aura truTiyoM ke nirAkaraNa ke viSaya meM ekajuTa hokara cintana karate haiN| isa prakAra ke sAmUhika cintana aura prayatnoM ke phalasvarUpa hama AzAnvita haiM ki jainavidyA aura prAkRta ke adhyayana-anuzIlana ko vaha dizA prApta hogI, jisase usakA lokamaMgalakArI avadAna sarvasulabha bne| ___isa parisaMvAda ko pAThakoM ke hAthoM sauMpate hue hama apane una sabhI mArgadarzakoM, sahayogiyoM aura zubhacintakoM kA smaraNa karate haiM, jinakA sambala prAkRta evaM jainAgama parisaMvAda-4 Page #11 -------------------------------------------------------------------------- ________________ vibhAga ko prApta hotA rahA hai| 1981 meM Ayojita saMgoSThI kI saphalatA kA bahuta bar3A zreya tatkAlIna kulapati AcArya badarInAtha zukla ko hai| zramaNavidyA saMkAya dvArA prastuta parisaMvAda mAlA ke prakAzana kA prastAva bhI unhIM kI adhyakSatA meM vidyApariSad aura kAryapariSad ne svIkRta kiyaa| hArdika kRtajJatA ke sAtha hama unakA smaraNa karate haiN| zramaNavidyA saMkAya ke tatkAlIna adhyakSa prophesara jagannAtha upAdhyAya parisaMvAda ke isa prakAzana se sarvAdhika prasanna hote, kintu asamaya meM hI ve hamase bichur3a gye| parisaMvAda kA yaha bhAga unake prati prAkRta evaM jainAgama vibhAga kA arghyadAna hai| saMgoSThI meM sthAnIya saMsthAoM ke sAtha dezabhara ke jo pratinidhi sammilita hue tathA saMgoSThI ko saphalatApUrvaka sampanna karane meM vizvavidyAlaya ke jina adhyApakoM, adhikAriyoM evaM karmacAriyoM kA yogadAna rahA, unakA isa avasara para hama AdarapUrvaka smaraNa karate haiN| zramaNavidyA saMkAya ke kisI bhI vibhAga ke Ayojana ko saMkAya kA sAmUhika upakrama mAnane kI prazasta paramparA rahI hai| tadanurUpa isa parisaMvAda ke sampAdaka maNDala meM saMkAya ke pA~coM vibhAgoM ke vibhAgAdhyakSoM kA sahabhAgitva svIkAra karate hue mujhe hArdika prasannatA hai / parisaMvAda ke isa bhAga ke prakAzana kA nirNaya tatkAlIna kulapati DaoN. rAmakaraNa zarmA ke kAryakAla meM liyA gayA thaa| unakA hama sAbhAra smaraNa karate haiN| ___ isa parisaMvAda ke prakAzana ke samaya taka vartamAna kulapati prophesara vizvanAtha veGkaTAcalam kI adhyakSatA aura nirdezana meM prAkRta evaM jainAgama vibhAga ne rASTrIya stara ke do mahattvapUrNa Ayojana sampanna kiye| hameM pUrNa vizvAsa hai ki unake kuzala netRtva meM vibhAga anya yojanAoM ko kriyAnvita kara skegaa| unake prati hama apanI hArdika kRtajJatA vyakta karate haiN| vizvavidyAlaya kI prakAzana samiti tathA prakAzanAdhikArI DaoN0 harizcandramaNi tripAThI ke satat sahayoga se isa parisaMvAda kA surucipUrNa prakAzana sambhava ho skaa| hama unake hRdaya se AbhArI haiM aura bhaviSya meM pUrNa sahayoga ke prati AzAnvita haiN| jJAna asIma hai aura kArya kA kSetra vyApaka hai / mAnavIya kSamatA kI sImAe~ haiM sabhI prakAra kI sAvadhAnI rakhate hue bhI truTiyA~ sambhava haiN| parisaMvAda ke isa bhAga ke sampAdana-prakAzana meM jo bhI bhUla-cUka raho ho, usake lie kSamAprArthI huuN| 25 julAI, 1987 -gokulacandra jaina parisaMvAda-4 Page #12 -------------------------------------------------------------------------- ________________ viSaya-sUcI 7-14 15-23 24-27 jaina zramaNa paramparA : itihAsa, kalA aura saMskRti 1. jaina zramaNa paramparA kA darzana paM0 phUlacandra zAstrI 2. jainadharma aura saMskRti ___ DaoN. jyotiprasAda jaina 3. samanvaya kI sAdhanA aura jaina saMskRti DaoN0 rAmajI siMha 4. jaina evaM bauddhadharma DaoN0 komalacandra jaina 5. bhAratIya saMskRti meM jaina dharma pro0 kaSNadatta bAjapeyI 6. bhAratIya vicAradhArA aura jaina dRSTi zrI rAdhezyAmadhara dvivedI 7. jaina kalA kA avadAna DaoN0 mArutinandana prasAda tivArI 8. gujarAta meM jainadharma aura jainakalA ___ DaoN0 harihara siMha 9. jaina zAsaka amoghavarSa prathama DaoN. dInabandhu pANDeya 9.. Emperor Khara vela and the Jaina Tradition in Orissa Dr. Krishna Chandra Acharya 28-32 33-37 38-61 62-72 73 78 79-82 jaina cintana aura samAja vijJAna 11. jaina zAstroM ke sAmAjika evaM sAMskRtika tatvoM kA mAnava vaijJAnika adhyayana DaoN. gokulacandra jaina 85-91 parisaMvAda-4 Page #13 -------------------------------------------------------------------------- ________________ 92-98 99-106 107-123 12. Jaina Contribution to Indian Society Dr. Vilas A. Sangave 93. The sociological and bistorical background of literary activities of Jains in the seventeenth century Dr. Surendra Gopal 14. satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI DaoN0 umAnAtha zrIvAstava 15. aparAjitapRcchA meM citrita sAmAjika dazA DaoN0 jayanArAyaNa pANDeya 16. jaina purANoM meM varNita prAcIna bhAratIya AbhUSaNa DaoN0 devIprasAda mizra 17. jainayoga, Adhunika saMtrAsa evaM manovijJAna DaoN. maMgalA 18. jaina zikSA : uddezya evaM vidhiyA~ DaoN0 zrImatI sunItA jaina 19. Jaina Path of Education Dr. B. K. Khadabadi 124-127 128-140 141-149 150-156 157-164 167-176 177-184 jaina dharma-darzana aura vijJAna 20. Anekanta and Problem of Meaning Prof. S. M. Shaha 21. Works on anupreksa in Kannada Literature Sri Shubha Chandra 22. jaina AgamoM meM sUkSma zarIra kI avadhAraNA aura Adhunika vijJAna DaoN0 mahAvIrarAja gelar3A 23. janadarzana meM karmavAda aura Adhunika vijJAna DaoN. mahAvIra siMha muDiyA 24. Scientific Contents of Jaina Canons: Astapahuda by Kundakunda Dr. N. L. Jain 25. On Contribution of Jainology to Indian Karma Structures Prof. L. C. Jain & C. K. Jain 185-190 191-193 194-205 207-217 parisaMvAda-4 Page #14 -------------------------------------------------------------------------- ________________ ( o ) prAkRta, bhAratIya bhASAe~ aura sAhitya 26. Date of Second Middle Indo-Aryan A Fresh Chronological Estimate Dr. Satya Swarup Misra 221-224 90. Assimilation of conjunct consonants in Prakrit and Greek ___Dr. (Mrs.) Haripriya Misra 225-228 28. The Prakrt: A Review Dr. Shashi Kant 229-235 29. The Prakrta in Karnataka Dr. M. D. Vasantharaja 236-239 30. sAMskRtika saMkaTa ke bIca prAkRta pro0 jagannAtha upAdhyAya 240-250 31. pAli aura prAkRta ___ DaoN. brahmadeva nArAyaNa zarmA 251-256 32. prAkRta bhASA : eka avicchinna dhArA ___ DaoN. kamaleza kumAra jaina 257-262 33. vaidika bhASA meM prAkRta ke tattva ____DaoN0 premasumana jaina, DaoN0 udayacandra jaina 263-283 34. prAkRta tathA anya bhAratIya bhASAe~ DaoN0 premasumana jaina 284-300 35. Adhunika bhAratIya bhASAoM kA vikAsa aura prAkRta tathA apabhraMza DaoN. devendra kumAra jaina 301-307 36. apabhraMza evaM hindI jaina sAhitya meM zodha ke naye kSetra DaoN0 kastUracanda kAsalIvAla 308-316 37. apabhraMza aura hindI meM jainavidyA viSayaka anusandhAna kI saMbhAvanAe~ DaoN0 yogendranAtha zarmA 'aruNa' 317-324 pariziSTa 1. prAkRta evaM jainAgama vibhAga / 325-327 2. jainavidyA evaM prAkRta : rASTrIya saMgoSThI 1981 / 328-332 3. saMgoSThI evaM paricarcA meM sammilita vidvAn / parisaMvAda-4 Page #15 -------------------------------------------------------------------------- ________________ Page #16 -------------------------------------------------------------------------- ________________ jaina zramaraNa paramparA itihAsa, kalA aura saMskRti Page #17 -------------------------------------------------------------------------- ________________ samasattu baMdhubaggo samasuhadukkho pasaMsaNadasamo / samaloTThakaMcaNI puNa- jIvidamaraNe samo samaNo // daMsaNaNANacaritesu tIsu jugavaM samuTTido jo du 1 eyaggagado tti mado sAmaNaM tassa paDipuNNaM // ---pavayaNapAhuDasutaM 3 / 40-41 Page #18 -------------------------------------------------------------------------- ________________ jaina zramaNa paramparA kA darzana paM. phUlacandra zAstrI saMskRta sAhitya meM jise zramaNa pada se abhihita kiyA gayA hai' mUla meM vaha 'samaNa' saMjJA pada hai| usake saMskRta chAyA rUpa tIna hote haiM-zamana, zramaNa aura samaNa / zramaNoM-jaina sAdhuoM kI caryA ina tInoM vizeSatAoM ko liye hue hotI hai| jinhoMne paJcendriyoM ko saMvRta kara liyA hai, kaSAyoM para vijaya prApta kara lI hai, jo zatru-mitra, duHkha-sukha, prazaMsA-nindA, miTTI-sonA, tathA jIvana-maraNa meM samabhAva sampanna haiM aura jo samyagdarzana-jJAna-caritra kI ArAdhanA meM nirantara tatpara haiM, ve zramaNa haiM aura unakA dharma hI zramaNa dharma hai| vartamAna meM jise hama jainadharma yA Atmadharma ke nAma se sambodhita karate haiM, vaha yahI hai| yaha akhaNDa bhAva se zramaNasaMskRti kA pratinidhitva karatA hai| loka meM jitane bhI dharma pracalita haiM, unakA likhita yA alikhita darzana avazya hotA hai| zramaNa paramparA kA bhI apanA darzana hai, jisake dvArA zramaNa dharma kI nIMva ke rUpa meM vyaktisvAtantrya kI akSuNNabhAva se pratiSThA kI gaI hai| ise samajhane ke lie isameM pratipAdita tattvaprarUpaNA ko hRdayaMgama kara lenA Avazyaka pratIta hotA hai| jaisA ki samagra Agama para dRSTipAta karane se vidita hotA hai, isameM tattvaprarUpaNA ke do prakAra parilakSita hote haiM-eka loka kI saMracanA ke rUpa meM tattvaprarUpaNA kA prakAra aura dUsarA mokSamArga kI dRSTi se tattvaprarUpaNA kA prakAra / ye donoM hI eka dUsare ke itane nikaTa haiM, jisase inheM sarvathA judA nahIM kiyA jA sakatA, kevala prayojana bheda se hI tattvaprarUpaNA ko do bhAgoM meM vibhakta kiyA gayA hai| prathama prarUpaNA ke anusAra jAti kI apekSA dravya chaha haiN| ve anAdi, ananta aura akRtrima haiM / unhIM ke samuccaya kA nAma loka hai| isalie jainadarzana meM loka 1. yeSAM ca virodhaH zAzvatikaH ( 2 / 4 / 9 ) ityasyAvakAzaH zramaNabrAhmaNam / pAtaJjalabhASya / 2. pravacanasAra gA0 226 / 3. pAiasaddamahaNNao, dekho samaNa zabda, dvi0 saM0 pR0 865 / 4, pravacanasAra gA0 240-241 / parisaMvAda-4 Page #19 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana bhI svapratiSTha aura anAdi-ananta mAnA gayA hai| chaha dravyoM ke nAma haiM-jIva, pudgala, dharma, adharma, AkAza aura kAla / inameM se kAla dravya satsvarUpa hokara bhI zarIra ke samAna bahupradezI nahIM hai, isalie use chor3akara zeSa pA~ca dravya astikAya mAne gaye haiN| pudgala zakti yA yogyatA kI apekSA bahupradezI mAnA gayA hai / ___ saMkhyA kI dRSTi se jIvadravya ananta haiM, pudgala dravya unase ananta guNe haiM, dharma, adharma aura AkAza dravya eka-eka haiM aura kAla dravya asaMkhyAta haiN| ye saba dravya svarUpa sattA kI apekSA bhinna-bhinna haiN| phira bhI ina sabameM ghaTita ho aisA inakA eka sAmAnya lakSaNa hai, jisa kAraNa ye saba dravya pada dvArA abhihita kiye jAte haiM / vaha hai-utpAda-vyaya-dhrauvyayuktaM sat / sadravyalakSaNam / " jo satsvarUpa ho vaha dravya hai yA satsvarUpa honA dravya kA lakSaNa hai| yahA~ sat aura dravya meM lakSya lakSaNa kI apekSA bheda svIkAra karane para bhI ve sarvathA do nahIM haiM, eka haiM-cAhe sat kaho yA dravya donoM kA artha eka hai| isI kAraNa jaina-darzana meM abhAva ko sarvathA abhAvarUpa na svIkAra kara use bhAvAntara evaM bhAva svIkAra kiyA gayA hai / niyama yaha hai ki sat kA kabhI nAza nahIM hotA aura asat kA kabhI utpAda nahIM hotA / aisA hote hue bhI vaha (sat) sarvathA kUTastha nahIM hai-kriyAzIla hai / yahI kAraNa hai ki prakRta meM sat ko utsAda, vyaya aura dhrauvya rUpa se trayAtmaka svIkAra kiyA gayA hai| apane anvaya svabhAva ke kAraNa jahA~ vaha dhrauvya hai, vahIM vyatireka (paryAyarUpa) dharma ke kAraNa vahI utpAda-vyaya svarUpa hai / ina tInoM meM kAlabheda nahIM hai| jise hama navIna paryAya kA utpAda kahate haiM, yadyapi vahI pUrva paryAya kA vyaya hai, para inameM lakSaNabheda hone se ye do svIkAra kiye gaye haiN| isa prakAra pratyeka dravya eka hI kAla meM trayAtmaka hai, yaha siddha hotA hai| isa trayAtmaka dravya meM utpAda, vyaya aura dhrauvya, usake ye tInoM hI aMza sat haiM / inameM kathacit abheda hai, kyoMki tInoM kI sattA eka hai / jo tInoM meM se kisI eka kI sattA hai, vahI anya do kI hai| yaha dravya kA sAmAnya AtmabhUta lakSaNa hai| isase pratyeka dravya pariNAmI nitya hai, yaha siddha hotA hai, kyoMki samaya-samaya jo utpAda-vyaya hotA hai, vaha usakA pariNAmIpanA hai aura aisA hote hue bhI vaha apane 5. tattvArthasUtra 5, 29-30 / 7. pravacanasAra gA0 104 / 9. pravacanasAra gA0 102 / 6. bhavatyabhAvo hi bhAvadharmaH |-yuktynu0 / 8. sarvArthasiddhi 5-30 / 10. AptamImAMsA kArikA 58 / parisaMvAda-4 Page #20 -------------------------------------------------------------------------- ________________ jaina zramaNa paramparA kA darzana dhruvarUpa mUlasvabhAva ko nahIM chor3atA, usake dvArA vaha sadA hI utpAda-vyayarUpa pariNAma ko vyApatA rahatA hai| yaha usakI nityatA hai| Agama meM pratyeka dravya ko jo anekAnta svarUpa kahA gayA hai, usakA bhI yahI kAraNa hai| dravya meM utpAda-vyaya ye kArya haiM / ve hote kaise haiM, yaha prazna hai-svayaM yA para se ? kisI eka pakSa ke svIkAra karane para ekAnta kA doSa AtA hai, ubhayataH svIkAra karane para, jIva kA mokSa svarUpa se kathaMcit svAzrita hai aura kathaMcit parAzrita hai, aisA mAnanA par3atA hai, jo yuktiyukta nahIM hai / ataH vastusthiti kyA hai, yaha vicAra NIya hai| samAdhAna yaha hai ki kisI bhI dravya ko anya koI banAtA nahIM, vaha svayaM hotA hai / ataH utpAda-vyaya rUpa kArya ko pratyeka dravya svayaM karatA hai / vahI svayaM kartA hai aura vahI svayaM karma hai| karaNa, sampradAna, apAdAna aura adhikaraNa bhI vahI svayaM hai / avinAbhAva sambandhavaza usakI siddhi mAtra para se hotI hai, isIlie use kArya (upacAra) kA sAdhaka kahA jAtA hai| para ne kiyA yaha vyavahAra hai, paramArtha nahIM, kyoMki para ne kiyA ise paramArtha mAnane para do dravyoM meM ekatva kI Apatti AtI hai, jo yuktiyukta nahIM hai / ataH prakRta meM anekAnta isa prakAra ghaTita hotA hai utpAda-vyaya kathaMcit svayaM hote haiM, kyoMki ve dravya ke svarUpa haiN| kathaMcit para se hone kA vyavahAra hai, kyoMki avinAbhAva sambandhavaza para unakI siddhi meM nimitta hai|" __ jaina dharma meM pratyeka dravya ko svarUpa se jo svAzrita (svAdhIna) mAnA gayA hai usakA kAraNa bhI yahI hai| jIva ne parameM ekatva buddhi karake apane aparAdhavaza apanA bhavabhramaNa rUpa saMsAra svayaM banAyA hai / 12 karmarUpa pudgala dravya kA pariNAma usake ajJAnAdirUpa saMsAra kA kartA nahIM hotaa| para parako kare aisA vastu svabhAva nhiiN| vaha svayaM ajJAnAdirUpa pariNAma ko janma detA hai, isalie svayaM usakA kartA hotA hai| phira bhI isake jo jJAnAvaraNAdirUpa pudgala karma kA bandha hotA hai usa sambandha meM niyama yaha hai ki prati samaya jaise hI yaha jIva svarUpa se bhinna para meM ekatvabuddhi yA iSTAniSTa buddhi karatA hai vaise hI jJAnAvaraNAdirUpa pariNamana kI yogyatA vAle pudgala skandha svayaM usase ekakSetrAvagAharUpa bandha ko prApta hokara phala kAla ke prApta hone para tadanurUpa phala dene meM nimitta hote haiM / jIva 11. AptamImAMsA kArikA 75 / 12. samayasAra gA0 13 / parisaMvAda- Page #21 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana karma kA yaha banAva anAdi kAla se nimitta-naimittika sambandhavaza svayaM banA calA A rahA hai / isake anAdi meM nimitta nhiiN| pahale jina chaha dravyoM kA hama nirdeza kara Aye haiM, unameM se cAra dravya to sadA hI apane svabhAva ke anukUla hI kArya ko janma dete haiM, zeSa jo jIva aura pudgala do dravya haiM unameM se pudgala kA svabhAva to aisA hai ki vaha kadAcit svabhAva meM rahate hue bhI bandha anukUla avasthA hone para dUsare pudgala ke sAtha bandha ko prApta ho jAtA hai aura jaba taka vaha isa avasthA meM rahatA hai taba taka vaha apanI ikAIpane se vimukha hokara skandha saMjJA se vyavahRta hotA rahatA hai / isake atirikta jo jIva hai usakA svabhAva aisA nahIM hai ki vaha svayaM ko karma se Abaddha kara durgati kA pAtra bne| anAdi se vaha svayaM ko bhUlA huA hai| usakI isa bhUla kA hI pariNAma hai ki vaha durgati kA pAtra banA calA A rahA hai| use svayaM meM yahI anubhava karanA hai aura usake mUla kAraNa ke rUpa meM apane ajJAnabhAva aura rAga-dveSa ko jAnakara unase mukta hone kA upAya karanA hai| yahI vaha mukhya prayojana hai jise dhyAna meM rakha kara jinAgama meM tattvaprarUpaNA kA dUsarA prakAra parilakSita hotA hai| AtmAnubhUti, AtmajJAna aura AtmacaryA ina tInoM rUpa pariNata AtmA mokSamArga hai| unameM samyagdarzana mUla hai| (dasaNamUlo dhmmo)| usI prayojana se jIvAdi nau padArtha yA sAta tattva kahe gaye haiN| inameM AtmA mukhya hai| vizleSaNa dvArA usake mUla svarUpa para prakAza DAlanA isa kathana kA mukhya prayojana hai| usI se hama jAnate haiM ki maiM cinmAtra jyotisvarUpa akhaNDa eka AtmA huuN| anya jitanI upAdhi hai vaha saba maiM nahIM huuN| vaha mujhase sarvathA bhinna hai| itanA hI nahIM, vaha yaha bhI jAnatA hai ki yadyapi nara-nArakAdi jIva vizeSa ajIva, puNya, pApa, Asrava, saMvara, nirjarA, bandha aura mokSasvarUpa ina nau padArthoM meM maiM hI vyApatA huuN| jIvana ke raMgamaJca para kabhI maiM nArakI bana kara avatarita hotA hU~ to kabhI manuSya bana kara / kabhI puNyAtmA kI bhUmikA nibhAtA hU~ to kabhI pApI kI aadi| itanA saba hote hue bhI maiM cinmAtra jyotirUpa apane ekatva ko kabhI bhI nahIM chor3atA huuN| yahI vaha saMkalpa hai jo isa jIva ko AtmasvatantratA ke pratIka svarUpa mokSamArga meM agrasara kara AtmA 14. samayasAra kalaza 7 / 13. tattvArthasUtra 1-4 / parisaMvAda 4 Page #22 -------------------------------------------------------------------------- ________________ jaina zramaNa paramparA kA darzana kA sAkSAtkAra karAne meM sAdhaka hotA hai| jJAna-vairAgyasampanna mokSamArga ke pathika kI yaha prathama bhUmikA hai| yaha jIvoM ke Ayatana jAnakara pA~ca udumbara phaloM tathA madya, mAMsa aura madhu kA pUrNa tyAgI hotA hai| inheM ATha mUla guNa kahate haiM jo isake niyama se hote haiN| sAtha hI vItarAga deva, nirgrantha guru aura vItarAga vANI svarUpa jinAgama isake ArAdhya hote haiN| yaha AjIvikA ke aise hI sAdhanoM ko apanAtA hai jisameM saMkalpa pUrvaka hiMsA kI sambhAvanA na ho|17|| dUsarI bhUmikA kA zramaNopAsaka vratI hotA hai| vrata bAraha haiM--pA~ca aNuvrata, tIna guNavrata aura cAra zikSAvrata / 58 yaha inakA nirdoSa vidhi se pAlana karatA hai / kadAcit doSa kA udbhava hone para guru kI sAkSIpUrvaka lage doSoM kA parimArjana karatA hai aura unameM uttarottara vRddhi karate hue usa bhUmikA taka vRddhi karatA hai jahA~ jAkara laMgoTI mAtra parigraha zeSa raha jAtA hai| tIsarI bhUmikA zramaNa kI hai / yaha mahAvratI hotA hai| yaha vana meM jAkara guru kI sAkSIpUrvaka jina vratoM ko aMgIkAra karatA hai unheM guNa kahate haiN| ve 28 he te haiM-5 mahAvrata, 5 samiti, 5 indriyajaya, 6 Avazyaka aura 7 zeSa guNa / 19 zeSa guNa jaise-khar3e hokara dina meM eka bAra bhojana-pAnI lenA, donoM hAthoM ko pAtra banAkara lenA, kezalaMca karanA, nagna rahanA Adi / ___ isakA jitanA bhI kArya ho vaha svAvalambanapUrvaka hI kiyA jAya, mAtra isalie hI yaha hAthoM ko pAtra banAkara AhAra grahaNa karatA hai, hAthoM se hI kezalaMca karatA hai / rAtri meM eka karavaTa se alpa nidrA letA hai| ___ yaha saba isalie nahIM kiyA jAtA hai ki zarIra ko kaSTa diyA jAya / zarIra to jar3a hai, kucha bhI karo, use to kaSTa hotA hI nhiiN| yadi kaSTa ho bhI to karanevAle ko hI ho sakatA hai / kintu zramaNa kA rAga-dveSa ke paravaza na hokara zarIra se bhinna AtmA kI saMbhhAla karanA mukhya prayojana hotA hai, isalie ve saba kriyAe~ use, jinheM hama kaSTakara mAnate haiM, kaSTakara bhAsita na hokara avazya karaNIya bhAsita hotI haiN| 15. sAgAradharmAmRta 2-2 / 17. sAgAradharmAmRta 1-14 / 19. pravacanasAra gA0 208-209 / 16. ratnakaraNDazrAvakAcAra 4 / 18. vahI a. 5 / parisaMvAda-4 . Page #23 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayanaM yaha jaina dharma-darzana kA sAmAnya avalokana hai / ise dRSTipatha meM lene para yaha spaSTa ho jAtA hai ki isakA mukhya prayojana veda, IzvarakartRtva aura yajJIya hiMsA kA virodha karanA pUrva meM kabhI nahIM rahA hai / isake mUla sAhitya SaTkhaNDAgama, kaSAyaprAbhRta, A0 kundakunda dvArA racita sAhitya, mUlAcAra, ratnakaraNDazrAvakAcAra, bhagavatI ArAdhanA Adi para dRSTipAta karane se yaha spaSTa ho jAtA hai / isalie jo manISI ise sudhAravAdI dharma kaha kara ise arvAcIna siddha karanA cAhate haiM, jAna par3atA hai vastutaH unhoMne svayaM apane dharmagranthoM kA hI ThIka taraha se avalokana kiye vinA apanA yaha mata banAyA hai / unheM nahIM bhUlanA cAhie ki jo vartamAna meM bhAratIya saMskRti kA svarUpa dRSTigocara hotA hai use na kevala brAhmaNa yA vaidika saMskRti kahA jA sakatA hai, aura na to zramaNa saMskRti kahanA upayukta hogA / yaha eka aisA tathya hai jise svIkAra kara lene para zramaNa saMskRti se anuprANita hokara bhAratIya saMskRti meM jo nikhAra AyA hai, use AsAnI se samajhA jA sakatA hai / 6 uparyukta vivecana se jina tathyoM para vizeSa prakAza par3atA hai, ve ye haiM 1. isameM sadA se pratyeka dravya kA jo svarUpa svIkAra kiyA gayA hai usake anusAra jar3a-cetana pratyeka dravya meM arthakriyAkArIpanA siddha hone se hI vyatirekarUpa meM hI parakartRtva kA niSedha hotA hai / 2. vyakti ke jIvana meM vItarAgatA arjita karanA mukhya hai / ahiMsA Adi usake bAhya sAdhana haiM / mAtra isalie jaina dharma meM ahiMsA Adi ko mukhyatA dI gaI hai / yajJAdivihita hiMsA kA niSedha karanA isakA mukhya prayojana nahIM hai / jIvana meM ahiMsA ke svIkAra karane para usakA niSedha svayaM ho jAtA hai / ye katipaya tathya haiM jinase yaha spaSTa ho jAtA hai ki sudhAravAda kI dRSTi se jaina dharma kI saMracanA nahIM huI hai / kintu bhAratIya jana-jIvana para jaina saMskRti kI amiTa chApa avazya hai / yaha mAnA jA sakatA hai / aura yaha svAbhAvika bhI hai / jo par3osI hote haiM unameM AdAna-pradAna na ho yaha nahIM ho sakatA / 1 parisaMvAda-4 zrI gaNeza varNI digambara jaina saMsthAna, sanmati jaina niketana, nariyA vArANasI, uttarapradeza / Page #24 -------------------------------------------------------------------------- ________________ jaina dharma aura saMskRti DaoN. jyotiprasAda jaina AdipurANakAra AcArya jinasena svAmI (jJAta tithi zAke 759-837 I.) ke anusAra,' 'iti iha AsIt'-yahA~ aisA ghaTita huA--isa prakAra kI ghaTanAvali evaM kathAnakoM kA nirUpaNa karane vAlA sAhitya 'itihAsa', 'itivRtta' yA 'aitihya kahalAtA hai, paramparAgata hone se vaha 'AmnAya', pramANa puruSoM dvArA kahA gayA yA nibaddha huA hone se 'ArSa', tattvArtha kA nirUpaka hone se 'sUkta' aura dharma (heyopAdeya viveka athavA puNya pravRttiyoM) kA pratipAdaka evaM poSaka hone ke kAraNa 'dharmazAstra' kahalAtA hai| isa prakAra isa paribhASA meM itihAsa kA tattva, prakRti, tathA usake rAjanaitika, sAmAjika evaM sAMskRtika sabhI aMgoM kA samAveza ho jAtA hai| Aja itihAsa kA jo vizada vyApaka artha grahaNa kiyA jAtA hai, ukta purAtana jainAcArya ko bhI vaha abhipreta thA / itihAsa, vizeSakara prAcIna bhAratIya itihAsa kA Azaya bhAratIya saMskRti kA yathAsambhava sarvAMga itihAsa hai, jisake antargata vivakSita yuga meM deza meM pracalita vibhinna dharmoM, darzanoM, samudAyoM tathA tattada saMskRtiyoM, sAhitya-kalA, AcAra-vicAra, loka-jIvana Adi ke vikAsa kA itihAsa samAviSTa hotA hai| jaina saMskRti bhAratavarSa kI sudUra atIta se calI AI, pUrNatayA dezaja evaM paryApta mahattvapUrNa sAMskRtika dhArA hai| usake samyak jJAna ke binA bhAratIya saMskRti ke itihAsa kA jJAna adhUrA-apUrNa rahatA hai| ___ 'jayatIti jinaH' vyutpatti ke anusAra sarva prakAra ke Atmika-mAnasika vikAroM para pUrNa vijaya prApta karake isI jIvana meM parama prAptavya ko prApta karane vAle 'paramAtmA', 'jina' yA 'jinendra' kahalAte haiN| vandanIya, pUjanIya evaM upAsanIya hone 1. itihAsa itISTaM tad itihAsIditi zruteH / itivRttamathaitihyamAmnAyaJcAmananti tat // 24 // RSipraNItamArSasyAt sUktaM sunRtazAsanAt / dharmAnuzAsanAccedaM dharmazAstramiti smRtam // 25 // --AdipurANa, sarga 1 / parisaMvAda-4 Page #25 -------------------------------------------------------------------------- ________________ jainadidyA evaM prAkRta : antarazAstrIya adhyayana ke kAraNa ve 'arhat yA 'arahaMta', duHkhapUrNa saMsAra sAgara ko pAra karane ke hetu kalyANaprada dharma-tIrtha kA pravartana karane ke kAraNa 'tIrthaMkara', samasta antara evaM bAhya parigraha se mukta hone ke kAraNa 'nirgrantha' aura svapuruSArtha dvArA zramapUrvaka samatva kI sAdhanA evaM Atmazodhana karane ke kAraNa 'zramaNa' kahalAte haiN| unhIM RSabhAdi-mahAvIra paryanta caubIsa nigraMtha-zramaNa-arhat-kevali-jina tIrthaMkaroM dvArA svayaM jAnI gaI, anubhava kI gaI, AcaraNa kI gaI aura vinA kisI bhedabhAva ke 'sarvasatvAnAM hitAya, sarvasatvAnAM sukhAya' upadezita evaM pracArita dharmavyavasthA kA hI nAma jainadharma hai| unake anuyAyI jaina yA jainI, zramaNopAsaka athavA zrAvaka bhI kahalAte haiN| ina ahiMsA evaM nivRtti pradhAna paramparA dvArA pallavita-poSita saMskRti hI jaina saMskRti hai| prAcInatA isa paramparA ke mUlasrota prAgaaitihAsika pASANa evaM dhAtu-pASANa-yugIna Adima mAnava sabhyatAoM kI jIvavAda (enimijma) prabhRti mAnyatAoM meM khoje gae haiM / sindhu upatthakA meM jisa dhAtu-lauha-yugIna prAgaaitihAsika nAgarika sabhyatA ke avazeSa prApta hue haiM usake adhyayana se eka sambhAvita niSkarSa yaha nikAlA gayA hai ki usa kAla aura kSetra meM vRSabha-lAMchana digambara yogirAja RSabha kI pUjA-upAsanA pracalita thI / ukta sindhu sabhyatA ko prAgvaidika evaM anArya hI nahIM apitu prAgArtha bhI mAnya kiyA jAtA hai, aura isI kAraNa suvidhA ke lie use bahudhA drAvir3Iya saMskRti saMjJA dI jAtI hai| vaidika paramparA ke Adyagrantha svayaM Rgveda meM aneka sthaloM para RSabhadeva ke Adara pUrvaka pratyakSa tathA parokSa ullekha hue haiN| spaSTa nAmollekhoM ke atirikta, vaidika saMhitAoM ke arhat, kezI, vAtya, vAtarazanA, muni Adi zabda RSabha ke lie hI prayukta hue pratIta hote haiM, Rt, satya, ahiMsA, sadAcAra Adi zabda unakI viziSTa mAnyatAoM yA prasthApanAoM ke sUcaka haiM, aura zramaNa, muni, yati Adi zabda unake anusartAoM ke / vaidika ullekhoM evaM saMketoM kA vizadIkaraNa tathA spaSTIkaraNa purANa granthoM meM kiyA gayA mAnA jAtA hai, aura bhAgavat, viSNu, mArkaNDeya, brahmANDa Adi pramukha purANoM meM paramezvara ke aSTama avatAra ke rUpa meM jina nAbheya RSabhadeva kA varNana huA hai vaha RgvedAdi meM ullikhita RSabha hI haiM, isa viSaya meM prAyaH koI sandeha nahIM kiyA jaataa| ina varNanoM meM aura jaina paurANika anuzrutiyoM meM upalabdha prathama tIrthaMkara Adideva nAbhisUta RSabha ke varNanoM meM aisA adbhuta sAdRzya hai jo isa tathya ko asaMdigdha banA detA hai ki donoM hI paramparAoM meM abhipreta purANapuruSa parisaMvAda-4 Page #26 -------------------------------------------------------------------------- ________________ jaina dharma aura saMskRti RSabha eka hI vyakti haiM, jo antara hai vaha itanA hI hai ki pratyeka paramparA ne unake vyaktitva evaM kRtitva ko apane-apane raMga meM raMgane kA prayatna kiyA hai| aitihAsika pRSThabhUmi pASANakAlIna prakRtyAzrita asabhya yuga (bhogabhUmi) kA anta karake jJAnavijJAna saMyukta karmapradhAna mAnavI sabhyatA kA janaka ina Adi tIrthaMkara RSabhadeva ko hI mAnA jAtA hai / unakA jyeSTha putra bharata hI isa deza kA sarvaprathama cakravartI samrATa thA aura isI ke nAma para yaha deza 'bhArata' yA 'bhAratavarSa' kahalAyA, yaha jaina paurANika anuzruti vaidika sAhitya evaM brAhmaNIya purANoM se samathita hai| RSabha ke uparAnta samaya-samaya para 23 anya tIrthaMkara hue jinhoMne unake sadAcAra-pradhAna yogadharma kA punaH pracAra kiyA aura jaina saMskRti kA poSaNa kiyaa| bIsaveM tIrthaMkara munisuvRtanAtha ke tIrtha meM ayodhyApati rAmacandra hue jinhoMne zramaNa-brAhmaNa ubhaya saMskRtiyoM ke samanvaya kA bhAgIratha prayatna kiyA, etadartha ve donoM paramparAoM meM paramAtmarUpa meM upAsya hue| ikkIsaveM tIrthaMkara nami videha ke janakoM ke pUrvaja mithilA nareza the jo usa adhyAtmika paramparA ke sambhavatayA Adya prastotA the, jisane janakoM ke prazraya meM aupaniSadika AtmavidyA ke rUpa meM vikAsa kiyA / ' bAisaveM tIrthaMkara neminAtha (ariSTanemi) nArAyaNa kRSNa ke tAUjAta bhAI the| donoM hI jaina paramparA ke zalAkApuruSa haiN| donoM hI bhAratayuddha ke samasAmayika aitihAsika narapuMgava haiN| ariSTanemi ne zramaNadharma punarutthAna kA netRtva kiyA to kRSNa ne ubhaya paramparAoM ke samanvaya kA stutya prastuta kiyaa| teisaveM tIrthaMkara pArzva (777877 I0 pU0) kAzI ke uragavaMzI kSatriya rAjakumAra the aura zramaNa dharma punarutthAna Andolana ke sarvamahAn netA the, sambhavatayA isI kAraNa aneka Adhunika itihAsakAroM ne tIrthaMkara pArzva ko hI jainadharma kA pravartaka mAna liyaa| isameM sandeha nahIM ki 2. dekhie-DaoN. hIrAlAla jaina-'bhAratIya saMskRti meM jainadharma kA yogadAna', pR0 11-19; DaoN. jyotiprasAda jaina- 'jainijma : dI olDesTa liviMga rilIjana', pR0 40-46; tathA 'bhAratIya itihAsa : eka dRSTi' (dvi0 saM0), pR0 21-29 / 3. vahI, pR0 24; svAmI karmAnanda-'bhArata kA Adi samrATa', tathA 'bharata aura bhArata' / 4. 'bhAratIya itihAsa : eka dRSTi', pR0 32 / 5. DA0 hIrAlAla jaina, vahI, pR0 19-20 / 6. 'bhAratIya itihAsa : eka dRSTi'; pR0 33, 42-45 / parisaMvAda-4 Page #27 -------------------------------------------------------------------------- ________________ 10 jainavidyA evaM prAkRta : antarazAstrIya adhyayana pArzva apane samaya ke sarvamAnya mahApuruSa the| unakA cAturyAma dharma prasiddha hai| antima tIrthaMkara varddhamAna mahAvIra, bauddha sAhitya meM jinakA nigaMThanAtaputta (nirgrathajJAtRputra) ke nAma se ullekha huA hai; kA jIvana kAla 599-527 I. pUrva hai| buddha prabhRti mahAmAnavoM ke usa mahAyuga meM utpanna mahAmAnava mahAvIra kA vyaktitva evaM kRtitva aitihAsika dRSTi se atyanta mahattvapUrNa hai / zramaNa punarutthAna Andolana pUrNatayA niSpanna huA, isakA adhikAMza zreya mahAvIra ko hai| saMgha kA punargaTana karake jainadharma ko jo rUpa unhoMne pradAna kiyA vahI gata ar3hAI sahasra varSoM ke jaina saMskRti ke vikAsa ke itihAsa kA mUlAdhAra hai| mahAvIra ke nirvANoparAnta unakI ziSya paramparA ke sAdhu-sAdhviyoM ne unake sandeza ko deza ke kone-kone meM phuNcaayaa| unakI AThavIM pIr3hI meM zrutakevali bhadrabAhu ke samaya paryanta mahAvIra kA saMgha prAyaH avicchinna banA rahA, kintu dvAdazavarSIya bhISaNa durbhikSa ke kAraNa ukta AcArya saMgha ke eka bar3e bhAga sahita dakSiNApatha ko vihAra kara gae jahA~ karNATaka Adi vibhinna pradezoM meM jainadharma ke aneka navIna kendra vikasita hue| bhadrabAhu ke AmnAyaziSya maurya samrATa candragupta ne bhI guru kA anugamana karake karNATaka dezastha kaTavapranAmaka parvata para antima jIvana eka jainamuni ke rUpa meM vyatIta kiyA / duSkAla kI avadhi meM jo sAdhu uttarApatha meM hI bane rahe, ve svabhAvataH zithilAcAra se apanI rakSA na kara sake / mAlavA, gujarAta prabhRti pazcimIya pradeza unake kendra bane / AcAra-vicAra kI dRSTi se ina dakSiNI aura pazcimI zAkhAoM ke bIca matabheda kI khAI bar3hatI gaI, jisane kAlAntara meM (prathama zatI I. ke aMtima pAda meM) digambara-zvetAmbara sampradAya bheda ko janma diyA / eka tIsarI zAkhA kA kendra zUrasena deza kI mahAnagarI mathurA rahI jo vibhinna dharmoM, saMskRtiyoM evaM jAtiyoM kA bhI cirakAla taka mahattvapUrNa saMgama-sthala banI rhii| mathurA ke jainasaMgha ne uparyukta donoM zAkhAoM ke bIca samanvaya karane ke stutya prayatna kiye, unhoMne usa mahAn sarasvatI AMdolana kA netRtva evaM pracAra kiyA jisake phalasvarUpa guru-ziSya paramparA meM maukhika dvAra se saMrakSita evaM pravAhita dvAdazAMgazruta rUpa jinAgama ke mahattvapUrNa 7. dekhie-jyo0 pra0 jaina, 'rivAivala Apha zramaNadharma ina leTara vaidika eja' ('jaina jarnala', 2971-72); 'bhAratIya itihAsa : eka dRSTi', pR0 45-50 / 8. vahI, pR0 50, 54-59 / 9. vahI, pR0 88-89 / parisaMvAda-4 Page #28 -------------------------------------------------------------------------- ________________ jaina dharma aura saMskRti 11 aMzoM kA pustakIkaraNa tathA pustaka-sAhitya praNayana kA pravartana huaa|deg tadantara digambara evaM zvetAmbara, ubhaya sampradAyoM kA svatantra vikAsa prArambha huA, saMghabheda hote rahe, naye-naye sampradAya-upasampradAya banate rahe, AcAra-vicAra meM bhI dezakAlAnusAra parivartana hote rhe| jaina saMskRti kA sarvatomukhI saMvardhana hotA rahA / kabhI-kabhI aura kahIM-kahIM paryApta utthAna athavA patana bhI hue| pramukha rAjyAzraya evaM janasAmAnya kA samarthana prApta huA to sAmpradAyika vidveSa aura atyAcAra kA zikAra bhI honA pdd'aa| prathama-dvitIya zatAbdI IsvI se lekara prAyaH aThArahavIM zatAbdI paryanta uttara bhArata kI apekSA dakSiNa bhArata meM jainadharma kA vizeSa utkarSa evaM prabhAva rahA / yoM, rAjasthAna ke vibhinna rAjya, madhya-bhArata, vidarbha, gujarAta aura karNATaka jaina saMskRti ke pramukha gar3ha rahe haiN| deza ke prAyaH pratyeka nagara, rAjadhAnI, zAsana kendra, vyApAra evaM vyavasAya kendra meM isa dharma ke anuyAyI sadaiva alpAdhika saMkhyA meM pAe jAte rahe haiM / apanI zikSA-dIkSA evaM sAmAnya samRddhi ke kAraNa ve dharma, darzana, jJAna-vijJAna, sAhitya, kalA, AcAra-vicAra, prAyaH sabhI kSetroM meM apanI spRhaNIya sAMskRtika bapautI ke saphala saMrakSaka rahe haiN| saMpUrNa deza kI bhAvAtmaka ekatA ke saMpAdana meM, vartamAna yuga ke svAtantrya saMgrAma meM tathA svatantratA prApti ke bAda rASTra ke navanirmANa meM unakA yathocita evaM mahattvapUrNa yogadAna rahA hai| pramukha vizeSatAeM jaina tattvajJAna yathArthavAdI hai| vaha vizva ke samasta indriyagocara athavA agocara padArthoM kI sattA ko svIkAra karatA hai aura unakA vizada evaM vaijJAnika vizleSaNa tathA nirUpaNa karatA hai| jaina karma siddhAnta niyativAda kA niSedha karatA hai-bhAgya, daiva athavA Izvara ke Asare hAtha para hAtha rakhakara baiThe rahane ko mUrkhatA ghoSita karatA hai, puruSArtha evaM AtmanirbharatA ke mahattva ko pradarzita karatA hai tathA sphUrtidAyaka AtmavizvAsa, icchAzakti evaM manobala ko puSTa karatA hai| suvikasita jaina nyAyazAstra se paripuSTa jaina darzana pUrvokta prayojanabhUta tattvoM kA tarkapUrNa akATya zailI meM pratipAdana karatA hai / jaina nyAyadarzana bhAratIya nyAya zAstra kA mahattvapUrNa aMga hai / isane jaina siddhAnta ko mAtra AjJA-pradhAna hone ke sthAna para parIkSA-pradhAna evaM buddhigamya banA diyA hai| 10. DaoN. jyo0 pra0 jaina-'dI nA sorseja Apha dI hisTarI Apha enzenTa iMDiyA', pRSTha 100-119 / parisaMvAda-4 Page #29 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana jaina adhyAtma rahasyavAdAtmaka AdarzavAda para AdhArita hai| usameM zuddha Atmatattva kI upAdeyatA evaM usakI anubhUti ke lokottarIya paramAnanda kA atyanta sarasa evaM AkarSaka vyAkhyAna hai| usa alaukika brahmAnanda kA rasapAna karane ke lie vaha mumukSujanoM ko sahaja preraNA pradAna karatA hai / indriya evaM prANI saMyama para AdhArita ahiMsA-pradhAna jainAcAra vyakti aura samAja, donoM ke hI sarvAdhika kalyANa kA sarvottama mArga hai / vaha eka atyucca suvikasita mAnava saMskRti kA pratIka hai| vyakti ke lie vaha vivekapUrNa dRSTikoNa, ahiMsAtmaka AcAra-vicAra, AtmavizvAsa, vicAra-svAtantrya, zarIra-sAdhanA evaM AtmasaMyama para bala detA hai aura use dharmAcaraNa meM nirantara yathAzakti udyogI bane rahane kI preraNA detA hai| vyakti kA antarmukhI evaM vyavasthita jIvana hI samaSTi ke kalyANa aura sAmUhika zAnti kA amodha upAya hai| kRtrima upAyoM aura svArtha prasUta yojanAoM se zAnti sthApita nahIM hotI / ahiMsA aura aparigraha hI vizva zAnti ke janaka haiN| yaha dharma vargavizeSa kA na hokara prANImAtra kA samAnabhAva se kalyANakArI hai / AtmA satya hai, usI meM saundarya hai aura vaha saundarya hI vizva kA paricAyaka hai, ataH satya-ziva-sundaraM rUpa Atmatattva kI upalabdhi tathA anubhati meM hI vyakti aura samaSTi kA kalyANa nihita hai| arhanta Adi jo mahAn AtmAe~ isa prayAsa meM saphala hokara parameSThI pada ko prApta ho gaI haiM, Adarza bana gaI haiM, usa Adarza avasthA ko svayaM prApta karane ke lie hI una Adarza puruSoM kI pUjA, upAsanA, guNAnuvAda, dhyAna Adi kI vyavasthA jaina kriyAkANDa evaM dhArmika anuSThAnoM meM kI gayI hai| Atmazodhana ke artha svAdhyAya, sAmAyika, dAna, vrata, tapa (upavAsa Adi) kA yama-niyama rUpa se karane kA vidhAna hai| jana saMskRti kA sAdhya mokSa hone ke kAraNa usakI bAhya pravRttiyA~ bhI nivRttimUlaka hI haiN| yahI kAraNa hai ki usake sAhitya aura kalA meM bhI mukhyatayA zAntarasa hI pravAhita huA hai| jainadarzana kI sarvopari vizeSatA usakA syAdvAda siddhAnta hai / anekAnta athavA syAdvAda padArthoM para saba hI saMbhava dRSTi-vinduoM se vicAra karatA hai aura dUsaroM ke vicAroM kA Adara karanA tathA unake prati sahiSNutA sikhAtA hai| kaisA bhI virodhI ho usake vicAroM ke sAtha meM eka syAdvAdI zAntipUrvaka samanvaya evaM sAmaMjasya sthApita karane kA prayatna karatA hai| sabhI ke mata meM kucha na kucha satya nihita hai, yadi use upayukta dRSTikoNa se dekhA jAya / vivAda kI jar3a to yaha kadAgraha hai ki maiM hI sarvathA ThIka hU~, anya saba galata hai| yaha manovRtti hI ekAnta hai, aura anekAnta parisaMvAda 4 Page #30 -------------------------------------------------------------------------- ________________ jaina dharma aura saMskRti usakA nirasana karatA hai / anekAntika manovRtti hI vizva meM zAnti, maitrI, sahayoga evaM sadbhAva sthApita karane meM samartha ho sakatI hai / itihAsa sAkSI hai ki jaina dharmAnuyAyiyoM ne jinameM bar3e bar3e zaktizAlI samrATa evaM nareza bhI hue haiM, aura kahIM-kahIM bahubhAga janasAdhAraNa bhI rahe haiM, kabhI bhI kisI anya dharma para atyAcAra nahIM kiyA, yadyapi use svayaM katipaya virodhiyoM ke nRzaMsa atyAcAroM kA kaI bAra zikAra honA par3A / vastutaH zAntipriyatA evaM sahiSNutA jainadharma kI mahAna vizeSatAe~ rahI haiM aura unakA mukhya kAraNa saptabhaMgI nyAyAzrita anekAntAtmaka syAdvAda hai / yaha siddhAnta cArvAka ke thothe yathArthavAda aura naiyAyikoM ke lacara AdarzavAda, donoM se hI bacakara calA hai| pro. dhruva ke anusAra 'syAdvAda aisA kAlpanika siddhAnta mAtra nahIM hai jisakA praNayana kisI tattvika samasyA kA hala karane ke lie kiyA gayA ho, apitu usakA sambandha manuSya ke vaijJAnika evaM AdhyAtmika jIvana se hai / syAdvAda meM to virodhI svaroM kA aisA sundara samanvaya huA hai ki usase eka pUrNa samanvita svaralaharI gUMja uThatI hai / " aura DaoN. e. ena. upAdhye kA kathana hai ki "syAdvAda kA lakSya Adhunika dArzanika cintana ke kSetra ke sarvathA anurUpa hai / syAdvAda kA lakSya vaiyaktika dRSTiyoM kA ekIkaraNa, samIkaraNa, samanvaya tathA saMzleSaNa karake unheM eka vyavahArika pUrNatA pradAna karanA hai / yaha dArzanika ko eka sAvabhaumika dRSTi pradAna karatA hai aura use yaha nizcaya karA detA hai ki satya ke Upara apanI-apanI paridhi meM sImita bhinna nAmadhArI mata-matAntaroM meM se kisI kA bhI ekAdhipatya nahIM hai / dharma mumukSu ko yaha eka aisI bauddhika sahiSNutA pradAna karatA hai jo usa ahiMsA siddhAnta ke sarvathA anurUpa hai jisakI puSTi jainadharma sahasroM varSoM se nirantara karatA calA A rahA hai| jahAM taka bhAratIya dArzanika cintana meM jaina darzana ke sthAna kA prazna hai, mahAmahopAdhyAya DaoN. gaMgAnAtha jhA kA kahanA hai ki 'nisaMdeha katipaya siddhAntoM meM jaina darzana kA bauddha, vedAMta, sAMkhya- nyAya aura vaizeSika darzanoM ke sAtha sAmya hai, kintu isa tathya se jaina darzana kA svatantra astitva, udaya aura vikAsa asiddha nahIM hote / yadi katipaya bhAratIya darzanoM ke sAtha usakA kucha sAdRzya bhI hai to sAtha hI usakI apanI bhI nirAlI vizeSatAe~ tathA una darzanoM se spaSTa maulika bheda bhI haiM / ' pro. jI. satyanArAyaNa mUrti ke zabdoM meM 'jaina dharma ke kucha siddhAnta usake apane viziSTa tathA nirAle haiM aura ve usapara eka svatantra svAdhIna astitva kI chApa chor3ate haiM / cintA - haraNa cakravartI kA kathana hai ki 'yadyapi apane vartamAna jJAna ke AdhAra para hamAre lie parisaMvAda -4 13 Page #31 -------------------------------------------------------------------------- ________________ 14 jainavidyA evaM prAkRta : antarazAstrIya adhyayana jaina aura brAhmaNa dharmoM se sambaMdhita aneka bAtoM kI ApekSika prAcInatA ko nizcita karanA sambhava nahIM hai tathApi jainadharma ko yathArthavAditA evaM buddhivAditA eka sAmAnya dRSTA kA bhI dhyAna AkarSita karane se nahIM cUkatI ? anta meM DaoN. harmana jekobI ke zabdoM meM 'maiM vizvAsa pUrvaka kaha sakatA hU~ ki jina dharma anya saba dharmoM se sarvathA vilakSaNa evaM svatantra maulika dharma hai aura isI kAraNa prAcIna bhArata ke dArzanika cintana tathA dhArmika jIvana kA adhyayana karane ke lie usakA prabhUta mahattva hai / ' isa prakAra, bhArata kI prAcIna zramaNa saMskRti tathA adhyAtma pradhAna mahAn mAgadha dharma ke sajIva, sateja pratinidhi ke rUpa meM jaina-dharma jaina darzana aura jaina saMskRti kA bhAratIya dharmoM, darzanoM aura saMskRtiyoM meM hI nahIM, varan sampUrNa vizva ke dArzanika cintana, dhArmika itihAsa evaM sAMskRtika vikAsa meM mahattvapUrNa sthAna hai / dUsarI zatI IsvI ke AcArya samantabhadra ke zabdoM meM 'mahAvIra prabhRti zramaNa tIrthaMkaroM dvArA pratipAdita evaM pracArita yaha sarvodaya tIrtha, mAnavamAtra kA unnAyaka evaM kalyANakartA hai / ' parisaMvAda-4 jyoti nikuMja, cArabAga lakhanaU, uttara pradeza / Page #32 -------------------------------------------------------------------------- ________________ samanvaya kI sAdhanA aura jaina saMskRti ___ DaoN. rAmajI siMha samanvaya bhAratIya saMskRti kI sarvocca sAdhanA rahI hai / gurudeva ravIndranAtha ne bhArata ko mAnava-saMskRtiyoM kA sAgara kahA hai aura isa praNaya-tIrtha meM mAtA ke maMgalaghaTa ko bhara dene ke liye saboM kA AhvAna kiyA hai| hA~ sAdhanA jitanI hI zreSTha hotI hai, usakI yaMtraNA utanI hI dussaha hotI hai| isalie bhArata ko isa samanvaya-sAdhanA ke hetu samaya-samaya para apAra yaMtraNA sahanI par3I hai| lagatA hai, samanvayarUpI amRta prApta karane ke lie garalapAna karanA hI hotA hai| __ zAyada, samanvaya hamArI saMskRti kI anivAryatA hai| hamArA rUpa-raMga, bhASA, veza-bhUSA, rasma-rivAja, dhArmika AsthA aura vizvAsa Adi kabhI bhI eka jinsI nahIM rahA / AryoM evaM anAryoM ke bIca saMgharSa calane ke bAda hI hamArI jIvana-paddhati ne nirNaya kiyA hogA ki 'samanvaya' hI mAnava-jIvana kA Adarza ho sakatA hai| phira to AryoM evaM dravir3oM ke saMyoga se eka bhavya bhAratIya saMskRti kA nirmANa huA / isI taraha paura aura jAnapada saMskRtiyoM ke sAtha utkRSTa AraNyaka-saMskRti kA bhI hama para prabhAva par3A / araNya ke sAtha sambandha hone se vRkSa, vanaspati Adi ke paricaya ke sAtha vanaspati kA vijJAna bar3hA / vanaspati kA guNa-dharma mAlUma hone para AhAra-zAstra aura Arogya-zAstra meM prAkRtika vastuoM kA upayoga bar3hA / candra kiraNoM kA vanaspati para hone vAle prabhAvoM kA sUkSma adhyayana aura pazu tathA manuSyoM ke bIca mUlabhUta ekatA kI ora dhyAna bhI gayA aura anubhava huA ki sarvatra eka hI caitanya hai| zAyada, yahIM para hameM ahiMsA kA sAkSAtkAra huaa| mAMsAhAra kA parityAga hamArA pazujagat aura mAnava-jagat ke bIca samanvaya kI dizA meM eka prabhAvakArI kadama hai| isakA artha yaha nahIM ki samAja meM eka varga ke dvArA dUsare kA zoSaNa banda ho gayA yA brAhmaNoM aura kSatriyoM ke bIca yuddha hue hI nahIM yA yajJa ke nAma para pazuoM kI bali nahIM clii| lekina logoM kA sAmAnya svabhAva prema, sahayoga, kSamA aura sahiSNutA kA hI rahA / sAma, dAma, bheda aura upekSA Adi AjamAne ke bAda hI daMDa kA prayoga hotA thaa| AkramaNakArI zaka-zIthiyana, gurjara, pratihAra Adi kA bhI hamane apanI saMskRti meM samAveza kara liyaa| hamane kisI deza ke bhU-bhAga ko parisaMvAda 4 www.jainelibrary:org Page #33 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana jItane ke lie kabhI AkramaNa nahIM kiyaa| AkramaNakAriyoM ko bhI bAra-bAra kSamA kiyA / hamAre yahA~ jitane yuddha hue ve prAyaH andara-andara ke hue jisameM rAjAoM ke IrSyA-dveSa, lobha aura mahattvAkAMkSA ke bIca saMgharSa thaa| samAja kA bahuta bar3A bhAga to achUtA hI raha jAtA thaa| kabhI-kabhI do bar3I-bar3I senAoM ko yuddhAgni meM jhoMkane ke badale donoM pakSoM ke do pradhAna vIroM ke bIca hI dvandva-yuddha se vijaya-parAjaya kA nipaTArA karA liyA jAtA thaa| bhIma-jarAsaMdha ke bIca isI prakAra ke dvandva-yuddha se do jAtiyoM kA vigraha baca gyaa| saMkSepa meM, bhAratIya saMskRti ne vigraha TAlakara samanvaya kI sAdhanA ke aneka prayatna kiye haiN| deva-nirmANa kI prayogazAlA meM bhI bahudevavAda ke antargata asaMkhya devoM kA jala-thala-nabha ke anusAra vargIkaraNa, 'trimUtti' evaM 'vizvedevA' kI kalpanA aura phira ekadeva 'prajApati' evaM 'vizvakarmA' kA sRjana aura aMta meM 'ekaM sadviprA bahudhA vadanti' kahakara advaita taka pahu~canA hI samanvayasAdhanA kI parAkASThA hai| Adya zaMkarAcArya ne paMcAyatana-pUjA meM sabhI devI-devatAoM kI pUjA kA antarbhAva kara tathA pa.che madhyayugIna saMtoM ne sarva-dharma sadbhAva kI bhAvanA ko upasthita kara vastutaH 'Atmaupamya bhAva' yA 'vizvAtmaikya bhAva' prakaTa kiyA hai| aura to aura bhAratIya saMskRti meM, isI prakAra veda aura Izvara tathA AtmA kI sattA ko spaSTa asvIkAra karane vAle bhagavAn buddha ko tathA jainadharma ke janmadAtA bhagavAn RSabhadeva ko avatAra (zrImad bhAgavata, 5 / 2-6 aSTama avatAra) ke rUpa meM svIkAra karanA samanvaya-sAdhanA kI dizA meM hI eka udAtta prayAsa hai| . bhAratIya saMskRti ko bhagavAn RSabhadeva ne to mAnoM samanvaya kA samagra-darzana hI pradAna kara diyaa| samasta AtmAoM ko svataMtra, paripUrNa aura akhaMDa maulika dravya mAnakara apanI taraha samasta jagata ke prANiyoM ko jIvita rahane kA samAna adhikAra svIkAra karanA hI ahiMsA ke sadiyI svarUpa kI zikSA hai| vicAra ke kSetra meM ahiMsA ko mAnasarUpa meM pratiSThita karane ke lie anekAnta AyA jo vastu-vicAra ke kSetra meM dRSTi kI ekAMgitA aura saMkIrNatA se utpanna hone vAle matabhedoM ko haTAkara 'mAnasa-samanvaya' ke rUpa meM utpanna hotA hai jo vItarAgacitta kI udbhAvanA ke lie anukUlatA paidA karatA hai| isI taraha vacana kI nirdoSa tathA anekAnta ko abhivyakta karane vAlI bhASA-zailI ke rUpa meM syAdvAda bhI 'vAcanika-samanvaya' kI sAdhanA kI hI abhiyaMtraNA hai jahA~ svavAcya ko pradhAnatA dete hue anya aMzoM kI upekSA nahIM hotii| isIlie to dharmatIrthaMkaroM kI syAdvAdI ke rUpa meM stuti kI jAtI hai parisaMvAda-4 Page #34 -------------------------------------------------------------------------- ________________ samanvaya kI sAdhanA aura jaina saMskRti dharmatIrthakarebhyo'stu syAhAdibhyo namo namaH / RSabhAdi-mahAvIrAntebhyaH svAsmopalabdhaye // -laghIyastraya, zloka 1 ahiMsA kI sAdhanA bhAratIya-saMskRti ke lie nayI nahIM hai lekina jaina-saMskRti ne ahiMsA ko niHzreyasa ke sAdhanoM meM sabase pramukha mAnakara isakA mahattva bar3hA diyA / mImAMsA Adi vaidika darzanoM meM hiMsA pradhAna yajJa yAgAdi karma ko sAdhana mAnakara ahiMsA kI upekSA kara dI gayI thii| zramaNa-saMskRti sAdhya ke sAtha sAdhana kI zucitA para bhI jora detI thI isIlie brAhmaNa aura zramaNa saMskRtiyoM ke paraspara zAzvata virodha para pataMjali ko apane mahAbhASya meM 'ahi-nakula' aura 'govyAghra' kI upamAyeM denI pdd'ii| khaira, yaha jaina-saMskRti kI ahiMsA-bhAvanA kA hI prabhAva hai ki brAhmaNa paramparA meM yajJIya hiMsA kA samarthana kevala paramparAgata zAstracarcA kA viSaya mAtra raha gayA hai lekina loka-vyavahAra meM yajJIya hiMsA prAyaH lupta hokara 'sarvabhUtahite ratAH' ke mUlya para avasthita rahI / RSabhadeva ke samAna hI kapila aura pataMjali dvArA jisa 'AtmaupamyabhAvanA' tathA tanmUlaka ahiMsA-dharma kI pratiSThA kA poSaNa huA hai usameM advitIya samAnatA hai| brAhmaNa-saMskRti ne tapa dvArA aura zramaNa-saMskRti ne citta-zuddhi dvArA sAmyasiddhi mUlaka ahiMsA kI pratiSThA kI hai| isIlie brAhmaNa-purANoM meM RSabhadeva kA ugra tapasvI ke rUpa meM tathA jaina vAGmaya meM kapila kA atyadhika ullekha hai| isa prakAra sAmya siddhimUlaka ahiMsA ko samanvayadharma ke rUpa meM donoM ne svIkAra kiyA hai| jisa zAkhA ne sAmya-siddhi ke lie aparigraha para adhika jora diyA aura parivAra taka ke baMdhana ko ahiMsA yA pUrNa sAmya kI siddhi ke lie vyavadhAna mAnA, vahI nirgrantha nAma se prasiddha huI / inhIM ke pravartaka neminAtha evaM pArzvanAtha hue| asala meM pUrNa prANabhUta sAmya-dRSTi hI ahiMsA kA AdhAra hai| jainazruta rUpa meM dvAdazAMgI yA caturdazapUrva meM sAmAiya (sAmayika) kA sthAna prathama hai jo AcArAMga-sUtra kahalAtA hai / isameM sAmya-siddhi ke lie 'sama' 'zama' aura 'zrama' para bala diyA jAtA hai| jisa prakAra saMdhyA-vaMdana brAhmaNa-paramparA kA Avazyaka aMga hai usI prakAra jaina-paramparA meM gRhastha evaM tyAgI saboM ke lie chaH Avazyaka karma haiM jinameM mukhya 'sAmAiya' hai-'karemi bhaMte sAmAiyaM' / sAtavIM sadI meM suprasiddha jaina vidvAn jinabhadragaNi ne sAmAiya kI pratiSThA ke lie vizeSAvazyakabhASya nAmaka graMtha likhakara dharma ke aMgabhUta zraddhA, jJAna aura cAritra tInoM ko hI sAmAiya btaayaa| brAhmaNa parisaMvAda -4 Page #35 -------------------------------------------------------------------------- ________________ 18 jainavidyA evaM prAkRta : antarazAstrIya adhyayana paramparA meM bhI sAmyadRSTi ke pratIka ko 'brahma' kahakara sAmyamUlaka AcAra-vicAra ko brahmacarya kahA hai| bauddha paramparA meM maitrI, muditA, karuNAdi bhAvanAoM ko hI brahmavihAra mAnA gayA hai| dhammapada (brAhmaNava gga-26) evaM mahAbhArata ke zAMtiparva kI taraha jaina (uttarAdhyayana 25) meM samatva karane vAle zramaNa ko hI brAhmaNa kahakara zramaNa aura brAhmaNa ke bIca samanvaya karane kI ceSTA kI gayI hai| ___ yaha sAmya-dRSTi hI jaina-saMskRti kA hRdaya hai jo vicAra, vANI aura vyavahAra meM abhivyakta karane kI koziza kI gayI hai| vyavahAra-sAmya-jaina saMskRti kA saba AcAra-vyavahAra sAmya dRSTi-mUlaka ahiMsA ke pAsa hI nirmita huA hai| manuSya, pazu-pakSI, kITa-pataMga hI nahIM vanaspati aura pArthiva, jalIya Adi sUkSmAti-sUkSma prANiyoM taka kI hiMsA se Atmaupamya yA prANabhUta ahiMsA bhAvanA ko coTa pahu~catI hai| isI kI vyAkhyA ke lie jaina paramparA meM cAra vidyAyeM phalita huI haiM, jinake AdhAra para hI jJAna prAptakara hama AcAra kI ahiMsA sAdha sakate haiM-Atma-mImAMsA, karma-mImAMsA, cAritra-mImAMsA evaM loka-mImAMsA / Atma-mImAMsA-AtmA kA vicAra jainadarzana meM upaniSad-vedAnta ke brahma kI taraha hI sarvagrAhI hai| AtmA kRmi-pipIlikA-bhramara manuSya saboM meM samAna hai| jIva-samAnatA ke isa saiddhAntika tAttvika vivecana ko jIvana-vyavahAra meM yathAsaMbhava utAranA hI ahiMsA hai| jaba sRSTi ke kaNa-kaNa meM AtmA vyApta hai to phira hiMsA kA sthAna hI kahA~ hai ? yadi samAnatA kI anubhUti hI nahIM ho to phira Atma-sAmya kA siddhAnta hI jhUThA hai| AcArAMga meM kahA hI gayA hai ki "jaise tuma apane duHkha kA anubhava karate ho vaisA hI para duHkha kA anubhava karo' / upaniSad aura vedAnta bhI ahiMsA kA samarthana advaita ke AdhAra para karatA hai kyoMki sAre jIva brahma ke rUpa haiN| 'sarvaM khalu idaM brahma / ' 'IzAvAsyamidaM sarvam / ' 'tattvamasi' yA 'brahmAsmi' to advaita kI parAkASThA hai / lekina viziSTAdvaita meM bhI jIva Izvara kA hI aMza hai| advaita-paramparA jIva-bheda ko mithyA mAnakara ahiMsA kA udbodhana karatI hai| jaina paramparA meM jIvAtmA kA vAstavika bheda svIkAra kara bhI tAttvika rUpa se saboM ko eka mAnakara ahiMsA-dharma ko pratiSThita kiyA jAtA hai| karma-mImAMsA-prazna hai jaba tAttvika rUpa se saba jIva samAna haiM to phira unameM viSamatA kyoM hai ? isa prazna ke uttara ke lie hI karmavAda lAyA gayA hai| jaisA karma hogA, vaisA phala milegaa| vartamAna kA nirmANa atIta ke AdhAra para parisaMvAda-4 Page #36 -------------------------------------------------------------------------- ________________ samanvaya kI sAdhanA aura jaina saMskRti tathA anAgata kA nirdhAraNa varttamAna ke AdhAra para hogaa| yahI kArya-kAraNavAda bhI hai / yahI pUrvajanma evaM punarjanma kA AdhAra hai / apane evaM parAye kI vAstavika pratIti na honA hI jaina dRSTi se darzana - moha hai jise sAMkhya - bauddha - advaita paramparA meM avidyA yA ajJAna kahA gayA hai yadyapi rAga-dveSa hI hiMsA ke preraka haiM lekina sabakA kAraNa yahI ajJAna yA avidyA yA darzana - moha hai / AtmA jaba apane svarUpa ko samajha nahIM pAtA hai to vaha rAga-dveSa ke kAraNa hiMsA karatA hai / / / cAritra mImAMsA - cAritra kA uddezya AtmA ko karma se mukta karanA hai / karma aura AtmA kA sambandha anAdi hai, para vyaktirUpa se yaha sambandha sAdi hai / AtmA ke sAtha karma ke prathama sambandha kA prazna vyartha hai / jaina paramparA kI taraha hI ise nyAyavaizeSika-sAMkhya-yoga- vedAnta - bauddha saboM ne mAna liyA hai / brahma ke sAtha mAyA, AtmA ke sAtha avidyA kA sambandha anAdi hai sarvathA karma mukti se hI AtmA kA pUrNa zuddha rUpa prakaTa hotA hai / sarvathA karma chUTa jAne se AtmA kA bhAsvara evaM zuddha svarUpa prakaTa ho jAtA hai evaM rAga-dveSa jar3a se mukta ho jAtA hai / isa taraha cAritrya kA kArya vaiSamya ke kAraNoM ko dUra karanA hai jo 'saMvara', 'nirjarA' Adi hai / AdhyAtmika jIvana kA vikAsa Antara cAritra ke vikAsa krama para nirbhara hai| jaina paramparA meM 'bahirAtmA', 'antarAtmA' aura 'paramAtmA' tIna bhUmikAyeM haiM / rAgadveSa kA uccheda ho jAtA hai aura ahiMsA tathA vItarAgatva caudaha guNasthAna meM antima bhUmikA meM prakaTa hotA hai / 19 loka-mImAMsA - jaina paramparA meM cetana aura acetana ke paraspara prabhAva kA hI yaha saMsAra hai / jaina paramparA nyAya-vaizeSika kI taraha paramANuvAdI hai, kintu isakA paramANu nyAya-vaizeSika kI taraha kUTastha nahIM, balki sAMkhya kI taraha pariNAmI hai / eka hI prakAra ke paramANu se saba taraha kI cIjeM banatI haiM aura vaha itanA sUkSma hai ki sAMkhyakI prakRti kI taraha avyakta ho jAtA hai / jaina paramparA kA ananta paramANuvAda prAcIna sAMkhya sammata puruSabahutva rUpa prakRti - bahuttvavAda se bahuta dUra nahIM hai / jaina paramparA sAMkhya-yoga-mImAMsA kI taraha lokapravAha ko anAdi ananta mAnatI hai / yAnI karttA, saMharttA rUpa se Izvara jaisI sattA ko nahIM mAnA gayA hai / pratyeka jIva apanIapanI sRSTi kA Apa hI karttA aura apanA hI muktidAtA hai / dRSTi se pratyeka jIva meM IzvarabhAva hai / isa taraha tAttvika vicAra meM sAmya : anekAnta-jaina paramparA vicAroM kA satyalakSI saMgraha hone ke kAraNa kisI bhI vicAra saraNI kI upekSA nahIM karanA cAhatI hai / yahI parisaMvAda- 4 Page #37 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana kAraNa hai ki saMgraha-naya rUpa se jahA~ sAMkhya kA sadvaita liyA gayA hai vahIM brahmAdvaita ke vicAra vikAsa ke lie saMgrahanaya rUpa se brahmAdvaita vicAra ne bhI sthAna prApta kiyA hai| isI taraha RjusUtra naya rUpa se bauddha kSaNikavAda tathA vaibhASika, sautrAntika, vijJAnavAda aura zUnyavAda-ina cAroM prasiddha bauddha zAkhAoM kA saMgraha huA / saMkSepa meM anekAnta-daSTi itanI sarvasaMgrAhaka hai ki isameM samanvaya kI apUrva kSamatA hai| yahI usakA hRdaya hai| jaina paramparA meM satya prakAzana kI zailI kA hI nAma anekAnta hai / anekAnta ke mUla meM do tattva haiM pUrNatA aura yathArthatA / jo pUrNa hai aura pUrNa hokara bhI yathArtha rUpa se pratIta hotA hai, vahI satya kahalAtA hai / eka to vastusvarUpa itanA saMzliSTa hai ki usakA trikAlAbAdhita jJAna sambhava nahIM aura yadi ho bhI jAya to usakA kathana karanA kaThina hai| hama apanI dRSTi se yathArtha kA varNana kara sakate haiM lekina vaha apUrNa hI hogaa| ataH satyaziyoM meM bhI bheda to hoMge hI kyoMki ve saba apUrNadarzI haiN| isalie rAga-dveSa se mukta hokara tejasvI madhyastha bhAva rakhakara nirantara jijJAsA karate jAnA evaM virodhI pakSoM para Adara pUrvaka vicAra karanA tathA apane pakSa kI bhI tIvra samAlocaka dRSTi rakhanA aura anta meM apanI prajJA se virodhoM kA samanvaya karanA evaM jahA~ apanI bhUla ho vahA~ mithyAbhimAna parityAga kara pariSkAra kara Age bar3hanA caahie| isI anekAnta se do siddhAnta phalita hue-nayavAda aura sptbhNgii| vicAra kI vibhinna paddhatiyoM ke samanvaya karane kA kAma nayavAda karatA hai aura kisI vastu ke viSaya meM pracalita virodhI kathanoM kA samanvaya saptabhaMgI kA kAma hai| lekina durbhAgya hai ki udAratA kI parAkASThA para pahu~ca kara satya ko prakAzita karane vAle isa anekAnta darzana ko bhI jainetara vidvAnoM ne sAmpradAyika svarUpa meM grahaNa kara use khaNDana karane kA prayAsa kiyA hai| bAdarAyaNa ne to 'naikasmin asambhavAt' (6 / 2 / 33) sUtra kI racanA kara DAlI jisapara zaMkara, rAmAnuja se lekara DaoN. rAdhAkRSNan evaM paM. baladeva upAdhyAya taka vedAnta ke AcAryoM ne dikbhramita bhASya kara ddaale| phira to vasubandhu, diGnAga, dharmakIti, prajJAkaragupta, acaMTa, zAntirakSita Adi prabhAvazAlI bauddhoM ne bhI anekAntavAda para nirmama prahAra kiyA hai| phira to jaina vicArakoM ko AtmarakSA ke lie unakA sAmanA karanA hI thaa| isI taraha eka pracaNDa vicArasaMgharSa kA janma huA aura anekAnta-dRSTi kA tarkabaddha vikAsa huaa| lekina khaNDanamaNDana ke bAvajUda anekAnta-dRSTi kA bhAratIya saMskRti para vyApaka prabhAva par3A / jaina virodhI prakhara AcArya rAmAnuja ne mAyAvAda ke virodha meM bhale hI upaniSad kA parisaMvAda-4 Page #38 -------------------------------------------------------------------------- ________________ 21 samanvaya kI sAdhanA aura jaina saMskRti sahArA liyA lekina viziSTAdvaita ke nirUpaNa meM anekAnta-dRSTi kA upayoga kiyaa| brahma cit bhI hai, acit bhI, aisA soca vastutaH anekAnta-dRSTi kA hI paricAyaka hai| puSTimArga ke puraskartA vallabha zuddhAdvaita meM aura nimbArka ne dvaitAdvaita meM dvaita aura advaita donoM kA samanvaya kiyaa| yaha bhI samanvayakAriNI anekAnta-daSTi hI hai| yoM to veda-upaniSad kI bhI vivecanA kI jAya to unake vacanoM ko samajhane ke lie anekAnta dRSTi kA hI saMsparza milegaa| nAsadIyasUkta meM jagat ke kAraNa ko 'na sat na asat' kahA gayA hai / zAyada zabda meM itanI zakti nahIM ki usa paramatattva ko prakAzita kara sake / kahIM para asat se sat kI sRSTi batAyI gayI hai-'asadvA idamagra AsIt'-taitirIya 217, to kahIM sat se sRSTi banane kI bAta hai-'sadeva somyedamagra AsIt'-chAndogya 62, IzAvAsya meM to usa paramatattva ke varNana meM 'tadaijati tannajati, taddUre tadantike' Adi kahakara aura bhI spaSTa kiyA gayA hai| pippalAda RSi ke anusAra prajApati se sRSTi huI (praznopaniSad 113 // 13), kisI ke anusAra jala, kisI ke anusAra vAk, agni, AkAza, prANa ko vizva kA mUla kAraNa mAnA gayA hai| (bRhadAraNyaka 5 / 5 / 1, chAndogya, 43, kaThopa, 2 / 5 / 9, chAndogya 1 / 9 / 1, 111115 aadi)| ina sUtroM kA artha hai ki vizva ke kAraNa kI jijJAsA meM aneka matavAdoM kA prAdurbhAva huA jisakA spaSTa saMketa veda-upaniSad meM milatA hai| matoM ke isa jaMjAla meM bhI samanvaya karane kA prayAsa kiyA gayA hai| mAnoM jaise sabhI nadiyA~ samudra meM vilIna ho jAtI haiM 'uddhAviva sarvasindhavaH samudIrNAstvayi nAtha dRssttyH| na ca tAsu bhavAn pradRzyate pravibhaktAsu saritsvivodadhiH // -siddhasena dvAtrizikA 415 baddha ke vibhajyavAda aura madhyama pratipadA ke siddhAnta para bhI hama anekAntadaSTi kA saMsparza pAte haiM jaba aMtoM ke madhya meM rahane kA Adeza milatA hai / zAzvatavAda aura ucchedavAda Adi dvandvoM ke bIca samanvaya kiyA gayA hai| bhagavAn buddha dvArA loka-saMjJA, loka-nirukti, loka-vyavahAra evaM loka-prajJapti kA Azraya lene kA spaSTa saMketa hai| buddha ne kahA hai-'he mANavaka ! maiM yahA~ vibhajyavAdI hU~, ekAMzavAdI nhiiN|' (majjhima nikAya-sutta 99) / hA~ bhagavAn buddha kA vibhajyavAda kucha maryAdita kSetra meM thA, kintu mahAvIra kA kSetra vyApaka thaa| isI kAraNa vibhajyavAdI hote hue bhI bauddha darzana anekAnta kI ora kAphI agrasara huA hai| mahAvIra ne vibhajyavAda kA kSetra vyApaka banAyA hai evaM virodhI dharmoM ke aneka antoM ko eka hI kAla meM aura eka hI vyakti meM apekSA bheda se ghaTAyA hai| isI kAraNa vibhajyavAda kA artha anekAnta parisaMvAda-4 Page #39 -------------------------------------------------------------------------- ________________ 22 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana vAda yA syAdvAda huA / virodhI dharmoM ko svIkAra karanA vibhajyavAda kA mUlAdhAra hai, jabaki tiryak aura urdhvatA donoM prakAra ke sAmAnyoM ke paryAyoM meM virodhI dharmoM kA svIkAra karanA anekAntavAda kA mUlAdhAra hai| ataH isa dRSTi se anekAntavAda vibhajyavAda kA hI vikasita rUpa hai| buddha kI samanvaya-bhAvanA siMha senApati ke sAtha saMvAda se spaSTa hotI hai jaba unhoMne apane ko akriyAvAdI aura kriyAvAdI donoM batAyA / (vinayapiTaka, mhaavgg-6|31) __vyavahAra meM anekAnta kA upayoga nahIM hone kA pariNAma hai, hiMsA kA vistAra / anekAnta aura usakI AdhArabhUta ahiMsA kA hI pariNAma hai ki jaina dharma anya kaI dharmoM kI taraha kabhI bhI vistAravAdI nahIM bnaa| jJAna, vicAra, AcaraNa aura vANI ke kisI bhI eka viSaya ko kevala saMkIrNa dRSTi kI apekSA aneka dRSTiyoM se aura adhika se adhika mArmika rIti se vicArane aura AcaraNa karane kA jainasaMskRti ne Agraha rakhA hai| vastutaH anekAnta jaina-saMskRti kI jIvana-paddhati hai jo sabhI dizAoM se khulA eka mAnasa-cakSu hai| usake Age-pIche, bhItara-bAhara sarvatra hI satya kA pravAha hai| ataH yaha koI kalpanA nahIM, parantu satya siddha tattvajJAna hai| jIvita anekAnta pustakoM meM nahIM jIvana meM milegA jaba hama dUsare viSayoM ko saba ora se taTastha rUpa se dekhane, vicArane aura apanAne ke lie prerita hoNge| vicAroM kI jitanI taTasthatA, spaSTatA, nispRhatA adhika hogI, anekAnta kA bala utanA hI adhika hogaa| hameM yaha socanA cAhie ki samanvaya jIvana kI eka anivArya vivazatA hai| lekina binA samajhe-bUjhe yA dUsaroM kI dekhA dekhI se lAyA jAne vAlA anekAnta na to tejasvI hogA, na usameM prANa hI hogaa| ataH hameM mAnasa-ahiMsA ke rUpa meM anekAnta ko svIkAra kara samanvaya kI sAdhanA ko tejasvI banAnA caahie| vizva kA vicAra karane vAlI do paraspara bhinna dRSTiyA~ haiM--eka hai sAmAnyagAminI dRSTi, dUsarI hai vizeSagAminI dRSTi / sAmAnyagAminI dRSTi zuru meM to sAre vizva meM samAnatA dekhatI hai aura dhIre-dhIre abheda kI ora jhukate-jhukate ekatA kI bhUmikA para AtI hai| jabaki vizeSagAminI daSTi kevala vibheda hI vibheda dekhatI hai| bhedavAda-abhedavAda, sadvAda-asadvAda, nirvacanIya-anirvacanIyavAda, hetuvAda-ahetuvAda Adi kA samanvaya anekAnta-dRSTi se sambhava hai| pratyeka yuktivAda amuka-amuka dRSTi se amuka-amuka sImA taka apane ko satya mAnatA hai| isa prakAra se sabhI yuktivAda vAstavika haiM, hA~ apanI-apanI apekSA se / yadyapi vaidika darzana ke nyAya-vaizeSika, sAMkhya-yoga, vedAnta aura bauddha-darzana meM kisI eka vastu ke vividha dRSTiyoM se nirUpaNa parisaMvAda 4 Page #40 -------------------------------------------------------------------------- ________________ 23 samanvaya kI sAdhanA aura jaina saMskRti kI paddhati tathA aneka pakSoM ke samanvaya kI dRSTi hai, kintu usake pratyeka pahalU para sambhAvita samagra dRSTi binduoM se ekamAtra samanvaya meM hI vicAra kI paripUrNatA mAnane kA dRr3ha Agraha jaina-paramparA kI apanI vizeSatA hai| isalie syAdvAda ko vizva vijetA niSkaMTaka rAjA kahA gayA hai-' evaM vijayini niSkaMTake syAdvAdamahAnarendra / ' yoM Rgveda kA vacana 'ekaM sat viprA bahudhA vadanti' (1 / 164 / 46) vastutaH samanvayakArI anekAnta kA bIja-vAkya hai| jo bhI ho, hameM mAnanA hogA ki jaina-darzana ne prameya kA svarUpa utpAda, vyaya aura dhrauvya yAnI vilakSaNa pariNAmavAda ko mAnakara tattvamImAMsA ke kSetra meM eka viziSTa samanvayavAda upasthita kiyA hai| yahI nahIM AcAra pradhAna jaina dharma ne tattvajJAna kA upayoga bhI AcArazuddhi ke lie hI kiyA hai| isIlie tarka jaise zuSka zAstra kA upayoga bhI jainAcAryoM ne samanvaya ke lie kiyA hai| dArzanika-saMgharSa evaM vAda-vivAda ke yuga meM bhI samatA, udAratA aura samanvaya-dRSTi kI jaina tArkika paramparA meM adbhuta abhivyakti milatI hai / hemacandra ne kahA hai bhavabIjAMkurajananA rAgAdyAH kSayamupAgatAH yasya / brahmA vA viSNurvA haro jino vA namastasmai / haribhadra to aura bhI adhika pragalbha dIkhate haiM pakSapAto na me vIre na dveSaH kapilAdiSu / yuktimadvacanaM yasya tasya kAryaH parigrahaH // asat meM jaba vastusthiti kI anantadharmAtmakatA mAnavIya jJAna kI duHkhada sImAyeM, zabda kA atyalpa sAmartha, tathA abhiprAya kI vividhatA kA jaba vicAra karate haiM to usakA nirUpaNa karanA koI sAmAnya kArya nhiiN| isIlie jenoM ne AcAra meM ahiMsA, vicAra meM anekAnta, vANI meM syAdvAda tathA samAja meM aparigraha, ye cAra stambha mAne jina para unakA sarvodayI bhavya prAsAda khar3A hai| jaina darzana kI bhAratIya darzana ko yahI dena hai ki isane vastu ke virATa svarUpa ko sApekSa dRSTikoNoM se dekhanA sikhAyA, sAvadhAnI pUrvaka sApekSa bhAva se bolanA sikhAyA aura hara jIva ko jIne kA samAna adhikAra mAna saba ke sAtha ahiMsA kA vyavahAra karanA sikhAyA tathA samAja meM samatA ke lie aparigraha btaayaa| darzana vibhAga, bhAgalapura vizvavidyAlaya, bhAgalapura, (vihAra) parisaMvAda-4 Page #41 -------------------------------------------------------------------------- ________________ jaina evaM bauddhadharma DaoN. komalacandra jaina zramaNa saMskRti kI do pramukha dhArAe~ Aja bhI bhAratIya saMskRti meM apane prabhAvazAlI astitva ke sAtha pravAhita haiN| unameM se eka dhArA jainadharma ke rUpa meM tathA dUsarI dhArA bauddhadharma ke rUpa meM pA~ca vratoM tathA pA~ca zIloM kA upadeza janakalyANa ke lie de rahI hai| jainadharma evaM bauddhadharma meM aneka samAnatAe~ hai| inhIM samAnatAoM ke AdhAra para pro. lAsena Adi vidvAnoM ne buddha evaM mahAvIra ko eka hI vyakti batA diyA / kucha samaya bAda pro. vebara ne yaha khoja kI ki mahAvIra evaM buddha do alaga-alaga vyakti the, kintu jainadharma bauddhadharma kI eka zAkhA mAtra hai| isa khoja se jainadharma ko pRthak dharma na mAnakara kucha dinoM taka bauddhadharma kI zAkhA mAtra mAnA gayA / anta meM pro. yAkobI ne ukta mata kA khaNDana karate hue yaha siddha kiyA ki jainadharma bauddhadharma se pRthak na kevala svatantra dharma hai, apitu vaha bauddhadharma se prAcIna bhI hai| buddha ke samakAlIna mahAvIra to jainadharma ke antima tIrthakara mAtra the| ukta matoM se jahA~ yaha siddha hotA hai ki jainadharma eka svatantra evaM bauddhadharma se prAcIna dharma hai, vahIM yaha bhI pramANita hotA hai ki ina donoM dharmoM meM aneka samAnatAe~ haiM, anyathA pro. lAsena evaM pro. vebara ko ekatva kA bhrama na hotA / aba prazna yaha hai ki ve kauna-sI samAnatAe~ haiM jinake AdhAra para kucha vidvAnoM ko bhagavAn mahAvIra evaM bhagavAn buddha meM ekatva kA bhAna huA tathA kucha ko jainadharma bauddhadharma kI zAkhA mAtra pratIta huaa| isameM sandeha nahIM ki yadi una samAnatAoM ko dRSTi meM rakhakara yadi donoM dharmoM kA adhyayana kiyA jAe to zramaNa saMskRti kA eka sundara rUpa upasthita ho sakatA hai| durbhAgyavaza ina donoM dharmoM meM nihita asamAnatAoM ko mahattva dete hue una dharmoM kA adhyayana kiyA jAtA hai| phalasvarUpa ye donoM dharma na kevala eka-dUsare se asambaddha pratIta hote haiM, apitu virodhI bhI lagate haiN| ina donoM dharmoM kA jo vyAkhyAparaka sAhitya hai usameM asamAnatA ko hI pramukha AdhAra banAkara eka dusare kA khaNDana kiyA gayA hai| pariNAma svarUpa jaba jainadharma evaM bauddhadharma se anabhijJa koI jijJAsu pAThaka donoM dharmoM ke vyAkhyAparaka sAhitya ko par3hatA hai to vaha yahI niSkarSa nikAlane ke lie vivaza ho jAtA hai ki ye donoM dharma na kevala eka dUsare ke pratikUla haiM apitu bhagavAn mahAvIra evaM bhagavAn buddha svayaM saiddhAntika matabheda rakhate the| aura jaba isa prakAra ke niSkarSa prakAzita kiye jAte haiM to usase zramaNa saMskRti kI chavi dhUmila hI hotI hai| parisaMvAda-4 Page #42 -------------------------------------------------------------------------- ________________ jaina evaM bauddhadharma 25 Aja AvazyakatA isa bAta kI hai ki vibhinnatA meM ekatA kI khoja kI jAe aura usI ekatA ke sUtra meM baMdhakara zramaNa saMskRti ke AdarzoM ko jana-jana taka pahu~cAyA jAe / zramaNa saMskRti ke samAna evaM lokopayogI siddhAntoM ke AdhAra para zramaNa saMskRti kA eka aisA rUpa prastuta kiyA jAe, jisameM bheda kI gandha na Ae, apitu ekatA kI surabhi se jana sAdhAraNa kA mAnasa zAnti evaM sukha kI anubhUti kare / isI bhAvanA se prerita hokara yahA~ jainadharma evaM bauddhadharma meM nihita janakalyANa se sambandhita sAmAnya siddhAntoM para sarasarI dRSTi DAlI jA rahI hai / / zramaNa ke lie prAkRta evaM pAli meM samaNa zabda kA prayoga upalabdha hotA hai / samaNa zabda kA sAmAnya artha sAdhu hai / jainadharma evaM bauddhadharma donoM meM hI zramaNa yA sAdhu yA bhikSu kI tIna vizeSatAoM ko mahattva diyA gayA hai / pahalI vizeSatA hai parizrama karanA / parizrama kA abhiprAya tapasyA se hai / ataH donoM hI dharmoM meM vyakti tapasyA yA sAdhanA se saMsAra cakra se mukti rUpa apane utkarSa ko prApta karatA hai / dUsarI vizeSatA hai samabhAva rakhanA donoM hI dharmoM meM sAdhu yA bhikSu ko prANimAtra ke prati samabhAva rakhane kA bAra-bAra upadeza diyA gayA hai / sAdhu yA bhikSu tabhI apanI utkarSa avasthA ko prApta kara sakatA hai jaba vaha rAga evaM dveSa kI bhAvanA se Upara vizvaprema yA vizvabandhutva kA pratIka bana jAe / tIsarI vizeSatA hai zAnta karanA / sAdhu yA bhikSu ke lie yaha Avazyaka hai ki vaha apanI tapasyA se mana kI akuzala vRttiyoM kA zamana kare / ataH jainadharma evaM bauddhadharma meM zrama, sama evaM zama ko utkarSa ke lie samAna mahattva pradAna kiyA gayA hai / isI prakAra saMsAra evaM saMsAra ke kAraNa meM bhI donoM dharmoM meM samAnatA dRSTigocara hotI hai / donoM hI dharmoM meM Izvara kI prabhutA kA siddhAnta mAnya nahIM hai tathA karma siddhAnta ko mahattva pradAna kiyA gayA hai / itanA antara avazya hai ki jahA~ jainadharma meM AdhyAtmika rUpa ko adhika mahattva pradAna kiyA gayA hai vahIM bauddhadharma meM vyAvahArika rUpa ko / isI kAraNa donoM dharmoM ke ahiMsA ke siddhAntoM meM bhI antara hai / jaina dharma ke anusAra vyakti jaba kisI kI hiMsA kA saMkalpa karatA hai tabhI vaha hiMsAjanya pApa se kaluSita ho jAtA hai kintu bauddhadharma meM vyakti tabhI hiMsA ke pApa dUSita hotA hai jaba vaha hiMsA kA vicAra karatA hai phira hiMsA karatA hai aura hiMsA karane ke bAda pazcAttApa nahIM karatA hai / dUsare zabdoM meM bauddhadharma ke anusAra hiMsA vahIM mAnI jAtI hai jahA~ Adhunika bhAratIya saMvidhAna kI dhArA 302 lAgU hotI hai / jaise hiMsA kA prayatna karane vAle kintu hiMsA ke prayatna meM asaphala rahane vAle vyakti ko dhArA 302 ke antargata daNDa na dekara dhArA 307 ke antargata daNDa parisaMvAda-4 Page #43 -------------------------------------------------------------------------- ________________ 26 jainavidyA evaM prAkRta : antarazAstrIya adhyayana diyA jAtA hai vaise hI hatyA ke prayatna meM lIna kintu hatyA meM asaphala vyakti hiMsA ke pUrNa pApa ko prApta nahIM karatA hai| jainadharma evaM bauddhadharma meM bheda kA pramukha AdhAra AtmA sambandhI mAnyatA hai / jainadharma meM AtmA kA svatantra astitva mAnA gayA hai tathA usakI mukti kA upAya bhI pratipAdita hai| kintu bauddhadharma meM AtmA kI carcA upalabdha nahIM hotI hai| bauddha, darzana ke granthoM meM to AtmA ke astitva kA vibhinna tarkoM ke AdhAra para khaNDana bhI upalabdha hotA hai| isase jainadharma evaM bauddhadharma ke paraspara virodhI hone kA AbhAsa milatA hai| kintu yadi AtmA sambandhI bhagavAn buddha ke vicAroM para dhyAna deM to etad viSayaka virodha saralatA se dUra ho jAtA hai| bhagavAn buddha ne apane upadezoM meM kahIM bhI AtmA ke astitva kA khaNDana nahIM kiyA hai / jaba unhoMne dekhA ki AtmA ke siddhAnta kI oTa lekara vaidika saMskRti meM nAnA anartha ho rahe haiN| bhoga kI prApti ke lie hiMsA tathA zoSaNa bar3hatA jA rahA hai tathA kucha loga apane bhautika svArtha ke vazIbhUta hokara 'vaidikI hiMsA hisA na bhavati kA nArA bulanda kara rahe haiN| eka adRzya sattA ke lie AdamI itanA pAgala ho gayA hai ki usakI dRSTi meM dUsare prANiyoM kA kucha bhI mahattva nahIM rahA hai / kriyAkANDa kA itanA adhika bolabAlA ho gayA ki hajAroM nirIha mUka pazuoM kI yajJa meM Ahuti de denA eka acchA kArya mAnA jAne lagA taba unhoMne janasAdhAraNa kA dhyAna AtmA ke siddhAnta se utpanna pAgalapana se haTAne ke lie vyAvahArika sadAcaraNa kI AvAja uThAyI / jaba buddha se pUchA jAtA thA ki 'Apa kahate haiM manuSya duHkha bhogatA hai, manuSya mukta hotA hai to Akhira yaha dukha bhogane vAlA tathA duHkha se mukta hone vAlA kauna hai ? to buddha isakA uttara dete hue kahate the ki tumhArA yaha prazna hI galata hai / prazna yoM honA cAhie ki kyA hone se duHkha hotA hai aura usakA uttara yaha hai ki tRSNA ke hone se dUHkha hotA hai| isI prakAra tRSNA kise hotI hai ? yaha prazna na hokara kyA hone se tRSNA hotI hai, yaha prazna honA cAhie; tathA isakA uttara hai ki vedanA hone se tRSNA hotI hai / Adi / kintu isake sAtha hI sAtha unhoMne apane upadezoM meM isa bAta kA sadaiva saMketa kiyA ki ve ajanmA anazvara sattA ko bhI mAnate haiM / itanA avazya thA ki unhoMne loka-kalyANa ke lie AtmA ke astitva kA vivecana ucita na samajha use avyAkRta koTi meM DAla diyA thaa| bhagavAn buddha ke AtmA viSayaka mata para yadi sulajhI dRSTi se vicAra kiyA jAya to isI niSkarSa para pahu~cate haiM ki unhoMne AtmA kA khaNDana na kara usake vyAvahArika pakSa para jora diyA thaa| parisaMvAda-4 Page #44 -------------------------------------------------------------------------- ________________ jaina evaM bauddhadharma mokSa eka anya aisA viSaya hai jisase donoM dharmoM meM matabheda pratIta hotA hai| jainadharma meM mokSa kA vizada varNana hai, kintu bauddhadharma ke anusAra vijJAna kI santati kA niruddha ho jAnA nirvANa hai| isI ko paravartI bauddha sAhitya meM pradIpa ke bujha jAne kI upamA dI gayI hai| kintu donoM hI dharmoM meM muktAvasthA yA nirvANAvasthA kI prApti abhISTa hai / gambhIratApUrvaka vicArane para mokSa tathA nirvANa meM bhI koI virodha naz2ara nahIM AtA hai| bauddhadharma kI vijJAna-santati avidyA evaM saMskAra janya hone se saMsAra meM vidyamAna rahatI hai tathA nirvANa meM isa vijJAna-santati kA pUrNarUpeNa vinAza ho jAtA hai| jainadharma meM bhI nirvANAvasthA meM AtmA ke karmajanya kaluSita rUpa kI samApti abhISTa hai| ataH karmabandha ko tathA vijJAna-santati ko paryAya mAnane se donoM hI dharmoM meM nirvANa eka jaisA hI hai / jahA~ taka AtmA ke zuddha rUpa kI bAta hai bhagavAn buddha use to avyAkRta koTi meM DAla hI cuke the| - jainadharma meM mokSa kA mArga samyagdarzana, samyagjJAna evaM samyak cAritra-ina tInoM kA eka sAtha honA mAnA gayA hai| bauddhadharma meM bhI zreSTha aSTAMgika mArga ko mokSa kA mArga kahA gayA hai / isa aSTAMgika mArga ko zIla (samyagvAcA, samyakkanti evaM samyag-AjIvikA), samAdhi (samyagvyAyAma, samyaksmRti evaM samyaksamAdhi), tathA prajJA meM (samyagdRSTi evaM samyaksaMkalpa) meM vibhakta kiyA gayA hai| isase yaha spaSTa ho jAtA hai ki jainadharma ke samyagdarzana, samyagjJAna evaM samyaka cAritra bauddhadharma ke prajJA, samAdhi evaM zIla ke anurUpa haiN| itanA antara avazya hai ki jahA~ jainadharma meM mokSamArga kA mUla AdhAra samyagdarzana ko mAnA gayA hai vahIM bauddhadharma meM zIla ko prathama sthAna diyA gayA hai tathA zIla ko hI mokSa mArga kA AdhAra mAnA gayA hai| isakA mukhya kAraNa janasAdhAraNa kA dhyAna AtmA ke UhApoha se haTAkara sadAcAra kI ora AkarSita karanA thaa| __ sArAMza yaha ki jainadharma evaM bauddhadharma na kevala zramaNa saMskRti kI do dhArAe~ haiM, apitu Apasa meM eka-dUsare kI pUraka bhI haiM / jo vyakti AtmA ke nAma para hone vAle anAcAra se khinna hokara AtmA ke astitva kI upekSA kara saMsAra ke duHkhoM se zAnti cAhatA hai use bauddhadharma kA sahArA lenA cAhie, kintu jo vyakti AtmA ke astitva para zraddhA rakhakara saMsAra ke duHkhoM se mukti cAhatA hai, use jainadharma meM batAyA gayA mokSamArga anukUla hogA / pAli evaM bauddha adhyayana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza / parisaMvAda-4 Page #45 -------------------------------------------------------------------------- ________________ bhAratIya saMskRti meM jainadharma pro. kRSNadatta vAjapeyI bhArata kA prAcIna itihAsa samanvayAtmaka bhAvanA se otaprota thaa| isa deza meM aneka bhaugolika, janapadIya vibhinnatAoM ke hone para bhI sAMskRtika dRSTi se yaha deza eka thaa| isa saMzliSTa saMskRti ke nirmANa meM bhAratIya dhArmika-sAmAjika praNetAoM tathA AcAryoM kA prabhUta yogadAna rahA hai / hamAre manISI saMskRti-nirmAtAoM ne deza ke vibhinna bhAgoM meM vicaraNa kara sacce jIvana-darzana kA saMdeza phailaayaa| dhIre-dhIre bhArata aura usake bAhara aneka saMskRti kendroM kI sthApanA huii| ina kendroM para samaya-samaya para vibhinna matAvalambI loga milakara vicAra-vimarza karate the| sAMskRtika vikAsa meM ina kendroM kA bar3A yogadAna thaa| bhArata meM takSazilA, mathurA, vArANasI, nAlandA, vidizA, vikramazilA, devagar3ha, valabhI, pratiSThAna, kAMcI, zravaNavelagola Adi aneka sAMskRtika kendra sthApita hue| IsA se kaI zatAbdI pUrva mathurA meM eka bar3e jaina stUpa kA nirmANa huaa| jisa bhUmi para vaha stUpa banAyA gayA vaha aba 'kaMkAlI TIlA' kahalAtA hai| isa TIle ke eka bar3e bhAga kI khudAI pichalI zatAbdI ke antima bhAga meM huI thI, jisake phalasvarUpa eka hajAra se Upara vividha pASANa mUrtiyA~ miliiN| hindU aura bauddha dharmasambandhI kucha inI-ginI mUrtiyoM ko chor3akara isa khudAI meM prApta zeSa sabhI mUrtiyA~ jaina dharma se sambandhita haiN| unake nirmANa kA samaya I. pU. prathama zatI se lekara 1100 I. taka hai| kaMkAlI TIlA tathA braja kSetra ke anya sthAnoM se prApta bahusaMkhyaka jaina mandiroM evaM mUrtiyoM ke avazeSa isa bAta ke sUcaka haiM ki vahA~ eka lambe samaya taka jaina dharma kA vikAsa hotA rahA / bauddhoM ne bhI mathurA meM apane kaI kendra banAye, jinameM cAra mukhya the--sabase bar3A kendra usa sthAna ke Asa-pAsa thA, jahA~ Ajakala kalakTarI kacaharI hai| dUsarA zahara ke uttara meM yamunA kinAre gaukarNezvara aura usake uttara kI bhUmi para thA / tIsarA yamunA taTa para, dhruvaghATa ke Asa-pAsa thaa| cauthA kendra zrIkRSNa janmasthAna ke pAsa govindanagara kSetra meM thaa| hAla meM vahA~ se bahusaMkhyaka kalAkRtiyoM tathA abhilekhoM kI parisaMvAda-4 Page #46 -------------------------------------------------------------------------- ________________ bhAratIya saMskRti meM jainadharma prApti huI hai, jo rAjya saMgrahAlaya mathurA meM surakSita haiN| aneka hindU devatAoM kI pratimAoM kI taraha bhagavAn buddha kI mUrti kA nirmANa sabase pahale mathurA meM huaa| bhArata ke pramukha cAra dharma-bhAgavat, zaiva, jaina tathA bauddha-braja kI pAvana bhUmi para zatAbdiyoM taka sAtha-sAtha pallavita-puSpita hote rhe| unake bIca aikya ke aneka sUtroM kA prAdurbhAva lalita kalAoM ke mAdhyama se huA, jisase samanvaya tathA sahiSNutA kI bhAvanAoM meM vRddhi huii| ina cAroM dharmoM ke kendra prAyaH eka-dUsare ke samIpa the / binA pArasparika dveSabhAva ke ve kArya karate rhe| . __bhArata kA eka pramukha dhArmika kalA kA kendra hone ke nAte mathurA ko prAcIna sabhya saMsAra meM bar3I khyAti prApta huii| IrAna, yUnAna aura madhya eziyA ke sAtha mathurA kA sAMskRtika samparka bahuta samaya taka rhaa| uttara-pazcima meM gaMdhAra pradeza kI rAjadhAnI takSazilA kI taraha mathurA nagara vibhinna saMskRtiyoM ke pArasparika milana kA eka bar3A kendra banA / isake phalasvarUpa videzI kalA kI aneka vizeSatAoM ko yahA~ ke kalAkAroM ne grahaNa kiyA aura unheM dezI tattvoM ke sAtha samanvita karane meM kuzalatA kA paricaya diyaa| tatkAlIna eziyA tathA yUropa kI saMskRti ke aneka upAdAnoM ko AtmasAt kara unheM bhAratIya tattvoM ke sAtha ekarasa kara diyA gayA / zakoM tathA kuSANoM ke zAsanakAla meM mathurA meM jisa mUrtikalA kA bahumukhI vikAsa huA usameM samanvaya kI yaha bhAvanA spaSTa rUpa se dekhane ko milatI hai| ___vaidika paurANika dharma ke vikAsa ko jAnane tathA vizeSa rUpa se smArta-paurANika devI-devatAoM ke mUrtivijJAna ko samajhane ke lie braja kI kalA meM bar3I sAmagrI upalabdha hai| brahmA, ziva, vAsudeva, viSNu, devI Adi kI aneka mUrtiyA~ braja meM milI haiM, jinakA samaya IsvI prathama zatI se lekara bArahavIM zatI taka hai| viSNu kI kaI guptakAlIna pratimAe~ atyanta kalApUrNa haiN| kRSNa, balarAma kI bhI kaI prAcIna mUrtiyA~ milI haiN| balarAma kI sabase purAnI mUrti I. pUrva dUsarI zatI kI hai, jisameM ve hala aura masala dhAraNa kiye dikhAye gaye haiN| anya hindU devatA jinakI mUrtiyA~ mathurA kalA meM milI haiM, kArtikeya, gaNeza, indra, agni, sUrya, kAmadeva, hanumAna Adi haiM / deviyoM meM lakSmI, sarasvatI, pArvatI, mahiSamardinI, siMhavAhinI, durgA, saptamAtRkA, vasudhArA, gaMgA-yamunA Adi ke mUrtarUpa mile haiN| ziva tathA pArvatI ke samanvita rUpa ardhanArIzvara kI bhI kaI pratimAe~ prApta huI haiN| braja meM prApta jaina avazeSoM ko tIna mukhya bhAgoM meM bA~TA jA sakatA hai-tIrthakara pratimAe~, deviyoM kI mUrtiyA~ aura AyAgapaTTa / caubIsa tIrthaMkaroM meM se adhikAMza parisaMvAda-4 Page #47 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana kI mUrtiyA~ braja kI kalA meM upalabdha haiN| neminAtha kI yakSiNI ambikA tathA RSabhanAtha kI yakSiNI cakrezvarI kI mUrtiyA~ ullekhanIya haiN| AyAgapaTTa prAyaH vargAkAra zilApaTTa hote the, jo pUjA meM prayukta hote the| una para tIrthaMkara, stUpa, svastika, naMdyAvarta Adi pUjanIya cihna utkIrNa kiye jAte the| mathurA saMgrahAlaya meM eka sundara AyAgapaTTa hai jise usa para likhe hue lekha ke anusAra lavaNasomikA nAmaka eka gaNikA kI putrI vasuM ne banavAyA thaa| isa AyAgapaTTa para eka vizAla stUpa kA aMkana hai tathA vedikAoM sahita toraNadvAra banA hai| mathurA kalA ke kaI utkRSTa AyAgapaTTa lakhanaU saMgrahAlaya meM hai| raMgavallI kA prArambhika sajjA-alaMkaraNa ina AyAgapaTToM meM darzanIya hai| ___ mathurA ke samAna bhArata kA eka bar3A sAMskRtika kendra vidizA-sA~cI kSetra thaa| vahA~ vaidika-paurANika, jaina tathA bauddha dharma sAtha-sAtha zatAbdiyoM taka vikasita hote rhe| vidizA ke samIpa durjanapura nAmaka sthAna se kucha samaya pUrva meM tIna abhilikhita tIrthaMkara pratimAe~ milI haiN| una para likhe hue brAhmI lekhoM se jJAta huA hai ki I. cauthI zatI ke anta meM isa sthala para vaiSNava dharmAnuyAyI gupta vaMza ke zAsaka rAmagupta ne kalApUrNa tIrthaMkara pratimAoM kI pratiSThApanA karAyI / sambhavataH kula pratimAoM kI saMkhyA caubIsa thii| vidizA nagara ke nikaTa eka ora udayagiri kI pahAr3I meM vaiSNava dharma kA kendra thA, dUsarI ora pAsa hI sA~cI meM bauddha kendra thA / jaina-dharma ke samatA-bhAva kA isa samasta kSetra meM prabhAva par3A / binA kisI dveSa ke sabhI dharma yahA~ saMvaddhita hote rahe / isa prakAra ke udAharaNa kauzAmbI, devagar3ha, (jilA lalitapura, u. pra.) khajurAho, malhAra (jilA vilAsapura ma. pra.), elorA Adi meM mile haiN| dakSiNa bhArata meM vanavAsI, kA~cI, mUDabidrI, dharmasthala, kArakala Adi aise bahusaMkhyaka sthAnoM meM vibhinna dharmoM ke jo smAraka vidyamAna haiM unase isa bAta kA patA calatA hai ki samavAya tathA sahiSNutA ko hamArI vikAsazIla saMskRti meM pramukhatA dI gayI thii| vibhinna dharmoM ke AcAryoM ne samavAya bhAvanA ko vikasita tathA pracArita karane meM ullekhanIya kArya kie| jaina-dharma meM AcArya kAlaka, kundakunda, samantabhadra, hemacandra, devakIti Adi ne isa dizA meM bar3e saphala prayatna kie| janasAdhAraNa meM hI nahIM, samudra-vyavasAyI varga tathA rAjavarga meM ina tathA anya AcAryoM kA prabhUta prabhAva thA / pArasparika vivAdoM ko dUra karane tathA rASTrIya bhAvanA ke vikAsa meM parisaMvAda-4 Page #48 -------------------------------------------------------------------------- ________________ bhAratIya saMskRti meM jainadharma unake kArya sadA smaraNIya rheNge| jaina dharmAcAryoM ne dakSiNa bhArata ke do prasiddha rAjavaMzoM-rASTrakUTa tathA gaMga vaMza ke tIvra vivAdoM ko dUra kara unameM mela kraayaa| aneka AcArya mArga kI kaThinAiyoM kI paravAha na kara dUra dezoM meM jAte the| kAlakAcArya, kumArajIva, dIpaMkara, atizA Adi ke udAharaNa hamAre sAmane haiN| pazcimI eziyA, madhya eziyA, cIna, tibbata tathA dakSiNa-pUrva eziyA ke aneka dezoM meM ina vidvAnoM ne bhAratIya saMskRti kA saMdeza phailAne meM bar3A kArya kiyaa| unakA sandeza samasta jIvoM ke kalyANa hetu thA / dIpaMkara ke bAre meM prasiddha hai ki jaba unheM jJAta huA ki bhArata para videzI AkramaNoM kI ghaTA umar3anevAlI hai taba ve tibbata ko (jahA~ ve usa samaya the) chor3akara bhArata aaye| yahA~ ve baMgAla ke pAla zAsaka nayapAla se mile aura phira kalucari-zAsaka lakSmIkarNa ke pAsa gae / ina donoM pramukha bhAratIya zAsakoM ko unhoMne samajhAyA ki ApasI jhagar3e bhUlakara donoM zAsaka zatru kA pUrI taraha mukAbalA kareM, jisase deza para videzI adhikAra na hone paaye| isa yAtrA meM AcArya dIpaMkara ko lambe mArga kI aneka kaThinAiyoM kA sAmanA karanA par3A / parantu rASTra-hita ke sAmane ye saba kaSTa unake lie nagaNya the| zravaNabelagola ke lekhoM se jJAta huA hai ki vahA~ vibhinna kAloM meM aneka prasiddha vidvAn the| ye vidvAn jaina-zAstroM ke atirikta anya dharmoM ke zAstroM meM bhI pravINa the / anya dharmAcAryoM ke sAtha unake zAstrArtha hote the, parantu ve kaTutA aura dveSa kI bhAvanA se na hokara bauddhika stara ke hote the| gupta-yuga ke pazcAt bhArata meM bauddha dharma kA prabhAva atyanta sImita kSetra para raha gyaa| isameM pUrvI bhArata tathA dakSiNa kauzala evaM ur3IsA ke hI kucha bhAga the / dUsarI ora jaina-dharma kA vyApaka prasAra prAyaH sampUrNa deza meM vyApta ho gyaa| idhara vaiSNavoM, zaivoM ne apane dharmoM meM anya vicAradhArAoM ke kalyANakArI tattvoM ko antarbhukta kara udA tA kA paricaya diyaa| madhyakAla meM uttara tathA dakSiNa bhArata meM vaiSNava tathA zaiva dharmoM kA pracAra bahuta bddh'aa| jaina-dharmAvalambiyoM ne unake udAra dRSTikoNa ke saMvardhana meM yoga diyaa| jainAcAryoM ne apane dharma ke aneka kalyANaprada tattvoM ko una dharmoM meM samanvita karane kA mahattvapUrNa kArya sampanna kiyaa| __ yahA~ yaha bAta vicAraNIya hai ki bhAratIya itihAsa ke madhyakAla meM aneka rAjanItika tathA sAmAjika parivartana hue| aba vaidika-paurANika dharma ne eka nayA rUpa grahaNa kiyA / pazu bali vAle yajJa tathA tatsaMbaMdhI jaTila kriyA-kalApa prAyaH samApta parisaMvAda-4 Page #49 -------------------------------------------------------------------------- ________________ jainadharma evaM prAkRta : antarazAstrIya adhyayana kara diye gye| naye smArta dharma ne deza-kAla ke anurUpa dharma-darzana ke naye AyAma sthApita kiye| jainadharma ke ahiMsA tathA samatA bhAva ne ina AyAmoM ke nirmANa ko protsAhana diyA / varNAzrama, saMskAra, prazAsana, arthanIti Adi kI tatkAlIna vyavasthA kA jaina dharma ne virodha nahIM kiyA, anyathA aneka sAmAjika jaTilatAe~ upasthita hotIM / jaina zAsakoM, vyApAriyoM tathA anya jaina dharmAvalaMbiyoM ne una sabhI kalyANakArI parivartanoM ko preraNA dI tathA unakA nirmANa pUrA karAyA jo rASTrIya bhAvanA ke vikAsa meM sahAyaka the| bhArata kI vyApaka sArvajanIna saMskRti ke nirmANa meM jaina dharma kA nissaMdeha asAdhAraNa yogadAna hai| padmAkara nagara, sAgara, madhyapradeza / parisaMvAda-4 Page #50 -------------------------------------------------------------------------- ________________ bhAratIya vicAradhArA aura jaina dRSTi ___ zrI rAdhezyAmadhara dvivedI vicAra jIvana ke ghAta-pratighAtoM meM banAye jAte haiM aura ve sahI tabhI mAne jAte haiM jaba una vicAroM se kisI virodha kI sambhAvanA nahIM hotI hai| yadyapi kAlAntara meM vaha sampradAya kA svarUpa lekara eka pakSa bana jAtA hai taba vaha bhI samyak vicAra hai, isameM sandeha paidA hotA hai| para isa sabake bAvajUda vicAra kI svatantratA manuSya-mAtra kA dharma hai aura niSpakSa dRSTi se yadi vaha vicAratA hai to kisI sarvasammata avadhAraNA para pahu~ca sakatA hai aura vaha avadhAraNA jaina-vicAroM ke karIba AtI hai / isa AdhAra para hI jaina-vicAroM kA mUlyAMkana karanA merA uddezya hai| Aja bhagavAn buddha yA mahAvIra kI bhA~ti ghara se saMnyAsa lekara satyAnveSaNa ke lie hama jaMgala meM nahIM jAnA cAhate haiM aura yadi jAte bhI haiM to usa ekAnta anubhava ko satya mAnane ke lie bAdhya nahIM haiN| Aja anubhavoM tathA AcAroM kA vizleSaNa samAja ke madhya meM rahakara karanA hogA aura usI parakha para yadi pUrva ke cintana sahAyatA karate haiM to unako mAnA jA sakatA hai varanA vivecana mAtra vAcika andhavizvAsa khlaaegaa| isI AdhAra para lagatA hai ki prAcIna bhAratIya vicAroM kA saMgharSa jo chaThI zatI I. pU. meM prArambha huA, usameM jaina darzana ne paraspara ke ati saMgharSapUrNa vicAroM ko zAntapatha para lAne kA prazaMsanIya prayAsa kiyA hai| aura isI zAntimArga kA pathika hone ke kAraNa vaha apane ko samAja meM banAe to rakha sakA, para sampUrNa samAja para chA nahIM skaa| prabhAva ke vistAra se yadi vyakti kA yA vicAra kA mUlyAMkana kiyA jAtA hai taba to yaha utanA prabhAvotpAdaka nahIM kahA jA sakatA hai, para yadi samyak dRSTi ke dvArA Anubhavika satya ke vizleSaNa kA prazna khar3A kiyA jAtA hai taba to yaha nizcaya hI prabhAvotpAdaka kahA jA sakatA hai / yaha dUsarI bAta hai ki manuSya satya samajha kara bhI usako karane meM saMkoca karatA hai kyoMki samAja-vyavasthA usako svIkAra nahIM karatI aura becArA manuSya sabako badalane meM pUrNa samartha nahIM hai isa sandarbha meM vyakti ke vicAroM kI bhI sImA khar3I huI hai| vaha samAja ko sarvathA lA~ghakara kucha bhI nahIM kara sakatA / ataeva vyakti kA darzana jaba naye darzana ke rUpa meM khar3A hotA hai to usakA vyavahAra, tattva evaM jJAna kA vivecana parisaMvAda 4 Page #51 -------------------------------------------------------------------------- ________________ 34 jainavidyA evaM prAkRta : antarazAstrIya adhyayana sAmane rahatA hai / yadi uparyukta tIna kisI naye suvyavasthita jIvana-darzana ko de pAte haiM taba to ve ThIka mAne jAe~ge / yadi nahIM, to mAtra khayAlI pulAva hoMge / jaina darzana kI yaha vizeSatA hai ki vaha tattva kI dRSTi se bhUta kI yathArtha sattA, jJAna kI dRSTi se anekAntatA evaM AcAra kI dRSTi se ahiMsaka paddhati para vizvAsa karatA hai | yaha vivecana jaise kahane meM sarala lagatA hai vaise paripAlana meM bhI sarala hai para samAja kI haThavAditA ke kAraNa sarvajana - mAnya hone meM kaThina hai / kyoMki koI bhI samAja kisI dUsare vicAra ko taba taka nahIM mAnatA jaba taka usake samAja kI sArI vyavasthAoM kA dUsarA vicAra sudhAra ke sAtha sthApana na kare / isIlie vyakti jo jahA~ pratiSThita hai apane ko suvyavasthita dekhakara hI anya sthAna para badalAva karatA hai varanA astitva ke samApta hone ke bhaya meM apane bigar3e vicAroM ko hI sahI mAna kara calatA rahatA hai / isIlie vicAroM, vyavasthAoM, sthAnoM kA saMgharSa paidA hotA hai / para ina saMgharSo ko kama se kama saMgharSa kA svarUpa pradAna karane meM jainadarzana kA mahattvapUrNa yogadAna hai / chaThIM zatI I. pU. meM jaba AtmA aura anAtmA kA nitya aura kSaNikatA kA, vedavihita vyavasthA tathA manuSya-nirmita vyavasthA kA saMgharSa khar3A huA thA taba bhagavAn mahAvIra ke vicAra kucha adhika kAragara bana pAye / yadyapi ye vicAraparamparA se mahAvIra ko prApta hue the para usa samaya ke samAja meM sthita kalaha ko miTAne meM ye kAphI sahAyaka bana sake, ataeva inakA mUlya bar3ha gayA / tattva-jJAna meM anekAnta kA tAtparya kisI vastu viSaya ke bAre meM eka prakAra ke parAmarza ke viSaya meM eka dRSTi se satya hone tathA dUsarI dRSTi se na hone kI sambhAvanA se hai / yaha pratidina ke saMgharSoM meM bacAva kI dRSTi hai / jo satya hai, para loga apanI vizeSa dRSTi ke kAraNa isakA upahAsa kiyA karate haiM jo yathArtha cintana meM bAdhaka ho sakatI hai / isI prakAra vastu ke svarUpa meM kucha badalAva kucha ekatA dikhalAI detI hai jo jaina dRSTi se utpAda-vyaya-dhruvatA kI paribhASA meM bilkula saTIka baiThegI, para koI vizeSa dRSTi ke kAraNa yadi pratyeka vastu ko kSaNamAtra sthAyI yA koI nitya mAne to yaha mAtra saMgharSa ke aura kyA paidA kara sakatI hai / vicAra tathA tattva- jJAna kI parakha vyavahAra se kI jAtI hai / vyavahAra ko ahiMsAtmaka rukha tabhI diyA jAtA hai jaba vyakti dUsare ke vicAroM evaM tattva- cintana kA samAdara karatA hai / bhagavAn mahAvIra kA AdhAra ahiMsaka svarUpa kA paricAyaka parisaMvAda Page #52 -------------------------------------------------------------------------- ________________ bhAratIya vicAradhArA aura jaina dRSTi hai kyoMki vaha dUsare ke prati vaicArika hiMsA bhI nahIM vardAsta kara sakate the, isIlie unakA ahiMsaka jIvana kaThora bana gyaa| cAhe ise hama bhale avyAvahArika kaha leM, para bhagavAn mahAvIra ke vicAra kI gambhIratA ko svIkAra karane meM koI sandeha nahIM mAnA jA sktaa| ___jaba vyakti vicAroM ko vyavahAra meM utAratA hai taba vaha sahI artha meM parIkSita hotA hai / isIlie bAhya ko adhyAtma kA sahavartI mAnA gayA hai je aJjhasthaM jANai te bahiyA jANai / je bahiyA jANai se aJjhatthaM jANai // -samaNasuttaM, samyagjJAnasUkta 19, gAthA 257 / arthAt jo adhyAtma ko jAnatA hai vaha bAhya (bhautika) ko jAnatA hai / jo bAhya ko jAnatA hai vaha adhyAtma ko jAnatA hai| isa prakAra bAhya evaM adhyAtma sahavartI haiN| _ jaina sAdhu pA~ca samitiyoM tathA tIna guptiyoM kA pAlana karake apane caritra ko banAte haiM tathA azubha pravRttiyoM ko haTAte haiN| kyoMki samyak caritra ke dvArA jIva karmoM se mukta hotA hai aura karmoM ke kAraNa bandhana meM par3atA hai / karmoM ko naSTa karane ke lie paJca mahAvratoM kA pAlana, satarkatA kA avalambana tathA saMyama kA abhyAsa Avazyaka hai| isI krama meM jIva tathA yathArtha tattva kA avabodha bhI Avazyaka hai| ina sabakA prArambha jaina tattva-darzana meM ahiMsA ke dvArA hotA hai| ahiMsA kA mana, vacana evaM karma tInoM ke dvArA pAlana honA caahie| isI prakAra satya ko Adarza ke sAtha priyarUpa bhI mAnA gayA hai| sabhI kAmanAoM kA parityAga evaM viSayoM ke prati anAsakta honA jaina dharma-darzana kI vizeSatA hai| isa prakAra lagatA hai ki jaina darzana vyavahAra samanvita hokara zreSTha jIvana ke lie apane Upara bharosA rakhatA hai isIlie vaha Izvara para bhI vizvAsa nahIM karatA aura na anya matAvalambiyoM se ghRNA karatA hai / kahA bhI hai phartAsti kazcijjagataH sa caikaH sa sarvagaH sa svavazaH sa nityaH / imA kuhevAkaviDambanA syusteSAM na yeSAmanuzAsakastvam // -syAdvAdamaMjarI, zloka 6 / jagat kA koI kartA hai, vaha eka hai, sarvavyApI hai, svatantra hai, nitya hai Adi durAgrahapUrNa siddhAntoM ko svIkAra karanevAloM ke Apa anuzAstA nahIM ho sakate / parisaMvAda 4 Page #53 -------------------------------------------------------------------------- ________________ 36 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana pakSapAto na me vAre na dvaSaH kapilAdiSu / yuktimavacanaM yasya tasya kAryaH parigrahaH / / -lokatattvanirNaya 1138 / merA bhagavAn mahAvIra ke vacanoM ke prati pakSapAta nahIM aura na kapila se dveSa hai, jo yuktiyukta vacana haiM unakA pAlana honA caahie| isa prakAra jaina vicAraka Atmatattva kI pratiSThA karake parapadArtha ke prati rAga dRSTi kA prahANa karatA hai / taba vaha vizuddha Atmatattva kI ora unmukha ho sahaja evaM nirvikAra AtmasvarUpa ko prApta karatA hai| yaha hI samyak dRSTi hai| mahAvIra ne svarUpa kI maryAdA kA bodha na hone se Atma-tRSNA kI utpatti mAnI hai| para yaha bodha hote hI vyakti samajhane lagatA hai ki jo maiM anya vastuoM ke prati abhitRSNa thA vaha mere ajJAna kA phala thaa| maiM to cinmAtra hU~, yaha jAnate hI vaha sakala AsravoM se mukta ho jAtA hai| yaha AtmA tIna prakAra kA hai bahirAtmA, antarAtmA tathA paramAtmA / isa prakAra bAhyAbhimukhI Asakti kA tyAga kara, svapara viveka ko samajha, vyakti samasta karmaphala kalaMkoM se rahita hokara paramAtmA ke svarUpa kA adhigama karatA hai| taba hI vaha mukta ho pAtA hai| isa mukti meM bauddhoM kI bhA~ti dIpa kA bujha jAnA yA vaizeSikoM kI bhA~ti vizeSa guNoM kA uccheda nahIM rahatA, isameM to AtmA caitanya svarUpa hokara jJAnavAn rahatA hai kyoMki jJAna AtmA kA nijatva hai AtmalAbhaM vidurmokSa jIvanasyAtamalakSayAt / nAbhAvo nApyacaitanyaM na caitanyamanarthakam // -siddhivinizcaya 1-384 / ataH vaha saba anya karmabandhanoM se mukta hokara bhI nija caitanyasvarUpa se ucchinna nahIM hotA, ataH AtmA caitanya tathA jJAnavAn hai, yaha dRSTi hI jainoM kI samyak dRSTi hai| isa samyak jJAna kI utpatti se vyakti ko jo svarUpa bodha evaM svAdhikAra kA bodha hotA hai| usake kAraNa usakA eka vizeSa caritra vikasita hotA hai| vaha dUsare ke adhikAroM ko har3apane ke lie vyAkula nahIM hotA, ataH vyakti svAtantrya ke AdhAra para svAvalambI caryA hI samyak cAritra hai| ataH jaina vicArakoM kI jIvana-sAdhanA ahiMsA ke maulika samatva para pratiSThita hokara prANimAtra ke prati abhaya evaM jIvita rahane kI satat vicAra sAdhanA hai| parisaMvAda-4 Page #54 -------------------------------------------------------------------------- ________________ bhAratIya vicAradhArA aura jaina dRSTi __ jaina dharma ke isa vicAra kA prabhAva sampUrNa bhAratIya jana-jIvana para prabhUta mAtrA meM pAyA jAtA hai / isIlie bhAratIya zAnta prakRti ke mAne jAte haiM / inameM bhI jaina to aura bhI zAnta kahalAte haiN| jaina pradhAna pradeza bhI anya pradezoM kI apekSA zAnta dIkhate haiN| isakA vizleSaNa karane para lagatA hai ki isa zAntipana evaM dUsare ke vicAroM ke kadra kA kAraNa sambhavataH jaina vicAra hI haiM jisake kAraNa dUsare ke vicAroM ko eka dRSTi se sambhava mAnakara upazAnta jIvana kA mArga apanAyA jA sakatA hai aura yaha bhArata meM svabhAvataH vidyamAna hai| isa svabhAva ke banane meM jaina vicArakoM ke vicAra pramukha rUpa se kAraNa mAne jAte haiN| gAMdhI jI ne inhIM vicAroM se prabhAvita hokara deza kI svAdhInatA kI anUThI lar3AI ldd'ii| Aja deza meM jo dharmanirapekSatA, svatantratA evaM samAnatA kA vicAra panapa rahA hai vaha sambhavataH prAcIna dArzanika vicAroM tathA Adhunika paristhitiyoM ke bIca jaina darzana ke anekAntavAda se nisRta saraNI ke kAraNa hI hai / tulanAtmaka dharma-darzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza / parisaMvAda-4 Page #55 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna DaoN. mArutinandana prasAda tivArI bhAratIya kalA tattvataH dhArmika hai / kalA ke vibhinna mAdhyamoM meM mukhyataH dhArmika bhAvanAoM evaM ArAdhya devoM ko hI sthUla abhivyakti pradAna kI gayI hai / ataH kAla evaM kSetra ke sandarbha meM sambandhita dharma yA sampradAya meM hone vAle parivartanoM evaM vikAsa se zilpa kI viSayavastu meM bhI tadanurUpa parivartana hue haiM / vibhinna dharmoM se sambandhita kalA hI apane samaSTirUpa meM bhAratIya kalA hai / Azaya yaha ki vibhinna dharmoM se sambandhita kalAe~ bhAratIya kalArUpI vRkSa kI alaga-alaga zAkhAe~ haiM / zailI kI dRSTi se dhArmika kalAoM se bhinnatA dRSTigata nahIM hotI; unakA sAmpradAyika svarUpa kevala viSayavastu evaM mUrtiyoM ke vivaraNoM meM hI dekhA jA sakatA hai / / hamArA adhyayana mukhyataH jaina dharma bhArata ke pramukha prAcIna dharmoM meM eka hai| huA hai, para jaina kalA para abhI taka samucita vistAra se hama saMkSepa meM jaina mUrtikalA ke yogadAna kI carcA kareMge uttara bhArata se saMdarbhita hai, aura isakI samaya sImA 12 vIM zatI I0 taka hai / prArambha hama jaina kalA ko prApta hone vAle rAjanItika evaM Arthika samarthana aura saMrakSaNa kI carcA kareMge / jaina dharma para paryApta kArya kArya nahIM huA hai / yahA~ / jaina paramparA meM uttara bhArata ke kevala kucha hI zAsakoM ke jaina dharma svIkAra karane ke ullekha haiM / inameM candragupta maurya, samprati, khAravela, nAgabhaTa dvitIya evaM kumArapAla caulukya mukhya haiM tathApi pAla zAsakoM ke atirikta bArahavIM zatI I. taka ke adhikAMza rAjavaMzoM ke zAsakoM kA prati dRSTikoNa udAra thA / isake tIna mukhya kAraNa the, prathama bhAratIya dharma sahiSNu nIti, dUsarA, jaina dharma kA anya dharmoM ke prati Adara kA bhAva evaM usakI grahaNazIlatA aura tIsarA jaina dharma kI vyApAriyoM, vyavasAyiyoM evaM sAmAnya janoM ke madhya vizeSa lokapriyatA / jaina dharma evaM kalA ko zAsakoM se adhika vyApAriyoM, vyavasAyiyoM evaM sAmAnya janoM kA samarthana aura sahayoga milA / jaina dharma ke zAsakoM kI mathurA ke kuSANa kAlIna mUrtilekhoM meM zreSThin, sArthavAha, gandhika, suvarNakAra, vardhafkana ( bar3haI), lauhakarmaka, prAtarika ( nAvika), vaizyAoM, nartakoM Adi ke ullekha parisaMvAda -4 Page #56 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna haiM / ' sAtha hI osiyA, khajurAho, jAlora evaM madhyayugIna anya aneka sthaloM ke mUrtilekhoM se bhI isI bAta ko puSTi hotI hai| la. AThavIM se bArahavIM zatI I. ke madhya uttara bhArata meM jaina kalA ke prabhUta vikAsa ke mUla meM bhI isa kSetra kI sudRr3ha Arthika pRSThabhUmi kA hI mahattva thaa| gujarAta ke bhar3auMca, kaiMbe aura somanAtha jaise vyApArika mahattva ke bandaragAhoM, rAjasthAna ke poravAr3a, zrImAla, moTheraka jaisI vyApArika jaina jAtiyoM evaM madhya pradeza aura uttara pradeza meM vidizA, ujjaina, mathurA, kauzAmbI, vArANasI jaise mahattvapUrNa vyApArika sthaloM ke kAraNa hI ina kSetroM meM aneka jaina mandira evaM vipula saMkhyA meM mUrtiyA~ bniiN| jaina kalA sthApatya evaM pratimAvijJAna kI dRSTi se kuSANa, gupta, pratihAra, candela aura caulukya rAjavaMzoM kA zAsana kAla vizeSa mahattvapUrNa thA / ina rAjavaMzoM ke kAla meM uttara bhArata ke vibhinna kSetroM meM mathurA, devagar3ha, akoTA, khajurAho, osiyA, gyArasapura, kumAriyA, AbU, jAlora, tAraMgA, navamuni-bArabhujI guphAe~ evaM anya mahattvapUrNa jaina kalAkendra pallavita aura puSpita hue| jaina kalA kI dRSTi se uttara bhArata kA vividhatApUrNa agragAmI yogadAna rahA hai| jaina paramparA ke anusAra vartamAna avasarpiNI yuga ke sabhI 24 jinoM ne isI kSetra meM janma liyA, yahI unakI kAryasthalI thI, tathA yahIM unhoMne nirvANa bhI prApta kiyaa| sambhavataH isI kAraNa prArambhika jaina granthoM kI racanA evaM kalAtmaka abhivyakti kA mukhya kSetra bhI uttara bhArata hI rahA / __jaina AgamoM kA prArambhika saMkalana evaM lekhana yahIM huA tathA pratimAvijJAna kI dRSTi se mahattvapUrNa prArambhika grantha, jaise kalpasUtra, paumacariyaM, aMgavijjA, vasudevahiNDI Adi isI kSetra meM likhe gaye / jaina pratimAvijJAna ke pAramparika vikAsa kA pratyeka caraNa sarvaprathama isI kSetra meM parilakSita hotA hai| jaina kalA kA udaya bhI isI kSetra meM huA / prArambhikatama jina mUrtiyA~ bhI isI kSetra meM bniiN| ye mUrtiyA~ lohAnIpura (paTanA) evaM causA (bhojapura) se milI haiN| RSabhanAtha kI laTakatI jaTAoM, pArzvanAtha ke sAta sarpaphaNa, jinoM ke vakSasthala meM zrIvatsa cihna aura zIrSabhAga meM uSNIsa tathA jina mUrtiyoM meM aSTapratihAryoM aura donoM pAramparika mudrAoM (kAyotsarga evaM dhyAnamudrA) kA pradarzana sarvaprathama isI kSetra meM huaa| dakSiNa bhArata kI jina mUrtiyoM meM uSNISa nahIM pradarzita hai| zrIvatsa cihna bhI vakSasthala ke madhya meM na hokara sAmAnyataH dAhinI ora utkIrNa hai| jina mUrtiyoM meM lAchanoM evaM yakSayakSI yugaloM kA nirUpaNa bhI sarva prathama uttara bhArata meM hI huA / dakSiNa bhArata ke parisaMvAda 4 Page #57 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana mUrti avazeSoM meM mahAvidyAoM, 24 yakSiyoM, AyAgapaTa, jIvaMtasvAmI mahAvIra, jaina yugala Adi kI mUrtiyA~ nahIM prApta hotI haiN| jJAtavya hai ki uttara bhArata meM inakI aneka mUrtiyA~ haiN| uttara bhArata meM RSabhanAtha kI sarvAdhika mUrtiyA~ haiN| isake bAda pArzvanAtha, mahAvIra aura neminAtha kI mUrtiyA~ haiM / para dakSiNa bhArata meM mahAvIra aura pArzvanAtha kI sarvAdhika mUrtiyA~ bniiN| RSabhanAtha kI mUrtiyA~ tulanAtmaka dRSTi se nagaNya haiM / uttara bhArata meM cakrezvarI, ambikA evaM padmAvatI yakSiyoM kI sarvAdhika mUrtiyA~ haiN| para dakSiNa bhArata meM cakrezvarI ke sthAna para caMdraprabha kI yakSI jvAlAmAlinI kI sarvAdhika mUrtiyA~ bniiN| jvAlAmAlinI ke bAda ambikA evaM padmAvatI kI sarvAdhika mUrtiyA~ haiN| yakSoM meM dakSiNa bhArata meM gomukha, kubera, dharaNendra evaM mAtaga kI mUrtiyA~ milI haiN| uttara bhArata meM digambara aura zvetAMbara donoM hI paramparA kI mUrtiyA~ banIM, jabaki dakSiNa bhArata meM kevala digambara paramparA kI hI mUrtiyA~ haiN| jaina kalA kI carcA ke prArambha meM jaina dharma meM mati pUjana kI prAcInatA para vicAra karanA bhI prAsaMgika hogaa| bhArata kI prAcInatama sabhyatA saindhava sabhyatA hai, jisakA kAla la. 2500 I. pU. hai| saindhava sabhyatA ke avazeSa hameM mukhyataH har3appA aura mohanajodar3o se prApta hote haiN| mohanajodar3o se hameM 5 aisI muhareM milI haiM jina para kAyotsarga mudrA ke samAna hI donoM hAtha nIce laTakAkara khar3I puruSa AkRtiyA~ banI haiM / har3appA se bhI eka puruSa AkRti (kabandha) milI hai| uparyukta udAharaNa sindhu sabhyatA ke aise avazeSa haiM jo apanI nagnatA aura mudrA (kAyotsarga ke samAna) ke sandarbha meM paravartI jina mUrtiyoM kA smaraNa karAte haiN| kintu sindhu lipi ke pUrI taraha par3ha jAne taka sambhavataH isa sambandha meM nizcayapUrvaka kucha bhI kahanA ucita nahIM hogaa| jaina dharma meM mUrtipUjana kI prAcInatA para vicAra karate samaya hameM jaina graMthoM meM vaNita jIvaMtasvAmI mUrti kI paraMparA para bhI vicAra karanA hogA, jisake anusAra mahAvIra ke jIvanakAla ( chaThI zatI I. pU. 599-527 I. pU.) meM hI unakI eka pratimA kA nirmANa kiyA gayA thaa| yahA~ jJAtavya hai ki mahAvIra se pUrva tIrthaMkara mUrtiyoM ke astitva kA koI bhI sAhityika yA purAtAtvika sAkSya upalabdha nahIM hai| jaina graMthoM meM mahAvIra kI yAtrA ke saMdarbha meM unake kisI jina-maMdira jAne, yA jina mUrti ke pUjana kA anullekha hai| isake viparIta mahAvIra ke yakSa-AyatanoM evaM yakSacaityoM (pUrNabhadra aura maNibhadra) meM vizrAma karane ke ullekha prApta hote haiN| 7 - parisaMvAda 4 Page #58 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna sAhityika paraMparA se jJAta hotA hai ki mahAvIra ke jIvana-kAla meM hI unakI candana kI eka pratimA kA nirmANa kiyA gayA thaa| isa mUrti meM mahAvIra ko dIkSA lene ke lagabhaga eka varSa pUrva rAjakumAra ke rUpa meM apane mahala meM hI tapasyA karate hue aMkita kiyA gayA hai| caMki yaha pratimA mahAvIra ke jIvanakAla meM hI nirmita huI, ataH use jIvaMtasvAmI yA jIvitasvAmI saMjJA dI gyii| mahAvIra ke samaya ke bAda kI bhI aisI mUrtiyoM ke lie jIvaMtasvAmI zabda kA hI prayoga hotA rhaa| sAhitya aura zilpa donoM meM hI jIvaMtasvAmI ko mukuTa, mekhalA Adi alaMkaraNoM se yukta eka rAjakumAra ke rUpa meM nirUpita kiyA gayA hai| jIvaMtasvAmI mUrtiyoM ko sarvaprathama prakAza meM lAne kA zreya yU. pI. zAha ko hai|' sAhityika paraMparA ko vizvasanIya mAnate hue zAha ne mahAvIra ke jIvanakAla se hI jIvaMtasvAmI mUrti kI paraMparA ko svIkAra kiyA hai| unhoMne sAhityika paraMparA kI puSTi meM akoTA (gujarAta) se prApta jIvaMtasvAmI kI do guptayugIna kAMsya pratimAoM kA bhI ullekha kiyA hai| ina pratimAoM meM jIvaMtasvAmI ko kAyotsarga mudrA meM aura vastrAbhUSaNoM se sajjita darzAyA gayA hai| pahalI mUrti lagabhaga pAMcavIM zatI I. kI hai aura dUsarI lekha yukta mUrti la. chaThI zatI I. kI hai| dUsarI mUrti ke lekha meM 'jIvaMtasAmI' khudA hai| jainadharma meM mUrtinirmANa evaM pUjana kI prAcInatA ke nirdhAraNa ke lie jIvaMtasvAmI mUrti kI paraMparA kI prAcInatA kA nirdhAraNa Avazyaka hai| Agama sAhitya evaM 'kalpasUtra' jaise prAraMbhika graMthoM meM jIvaMtasvAmI mUrti kA ullekha nahIM prApta hotA hai / jIvaMtasvAmI mUrti ke prAcInatama ullekha Agama graMthoM se saMbaMdhita chaThI zatI I. ke bAda kI uttarakAlIna racanAoM, yathA-niyuktiyoM, TIkAoM, bhASyoM, cUrNiyoM Adi meM hI prApta hote haiM / 12 ina graMthoM meM kauzala, ujjaina, dazapura (maMdasora) vidizA, purI evaM vItabhayapaTTana meM jIvaMtasvAmI mUrtiyoM kI vidyamAnatA kI sUcanA prApta hotI hai| ___ jIvaMtasvAmI mUrti kA prAraMbhikatama ullekha vAcaka saMghadAsa gaNikRta vasudevahiNDI (610 I. yA la. eka yA do zatAbdI pUrva kI kRti)14 meM prApta hotA hai / graMtha meM AryA suvratA nAma kI eka gaNinI ke jIvaMtasvAmI mUrti ke pUjanArtha ujjaina jAne kA ullekha hai|" jinadAsa kRta AvazyakavUrNi (676 I0) meM jIvaMtasvAmI kI prathama mUrti kI kathA prApta hotI hai| jIvaMtasvAmI mUrti se saMbaMdhita vistRta kathA hemacaMdra (1169-72 I0) kRta triSaSTizalAkApuruSa caritra (parva 10, sarga 11) meM varNita hai| parisaMvAda-4 Page #59 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana jIvaMtasvAmI mUrti ke lakSaNoM kA bhI ullekha sarvaprathama hemacaMdra ne hI kiyA hai / anya kisI jaina AcArya ne jIvaMtasvAmI mUrti ke lakSaNoM kA ullekha nahIM kiyA hai / hemacaMdra ne yaha bhI ullekha kiyA hai ki caulukya zAsaka kumArapAla ne vItabhayapaTTana meM utkhanana karavAkara jIvaMtasvAmI kI pratimA prApta kI thii| hemacaMdra ne svayaM mahAvIra ke mukha se jIvaMtasvAmI mUrti ke nirmANa kA ullekha karAte hue likhA hai ki kSatriyakuNDa grAma meM dIkSA lene ke pUrva chadmastha kAla meM mahAvIra kA darzana vidyunmAlI ne kiyA thA / usa samaya unake AbhUSaNoM se susajjita hone ke kAraNa hI vidyunmAlI ne mahAvIra kI alaMkaraNa yukta pratimA kA nirmANa kiyA / 16 anya srotoM se bhI jJAta hotA hai ki dIkSA lene kA vicAra hote hue bhI apane jyeSTha bhrAtA ke Agraha ke kAraNa mahAvIra ko kucha samaya taka mahala meM hI dharma-dhyAna meM samaya vyatIta karanA par3A thaa| hemacaMdra ke anusAra vidyunmAlI dvArA nirmita mUla pratimA vidizA meM thii| ullekhanIya hai ki kisI digaMbara graMtha meM jIvaMtasvAmI mUrti kI paraMparA kA ullekha nahIM prApta hotA hai| tadanurUpa digaMbara sthaloM se jIvaMtasvAmI mUrti kA koI udAharaNa bhI nahIM milA hai| digaMbara paraMparA meM jIvaMtasvAmI mUrti ke anullekha kA eka saMbhAvita kAraNa pratimA kA vastrAbhUSaNoM se yukta honA ho sakatA hai| uparyukta adhyayana se spaSTa hai ki pAMcavIM-chaThIM zatI I. ke pUrva jIvatasvAmI ke saMbaMdha meM hameM kisI prakAra kI aitihAsika sUcanA nahIM prApta hotI hai / isa saMdarbha meM mahAvIra ke gaNadharoM dvArA racita Agama sAhitya meM jIvaMtasvAmI mUrti ke ullekha kA pUrNa abhAva jIvaMtasvAmI mUrti kI paravartI graMthoM dvArA pratipAdita mahAvIra kI samakAlikatA kI dhAraNA para eka svAbhAvika saMdeha utpanna karatA hai / kalpasUtra evaM I. pUrva ke anya graMthoM meM bhI jIvaMtasvAmI mUrti kA anullekha isI sandeha kI puSTi karatA hai| vartamAna sthiti meM jIvaMtasvAmI mUrti kI dhAraNA ko mahAvIra ke samaya taka le jAne kA hamAre pAsa koI aitihAsika pramANa nahIM hai| _vartamAna meM prAcInatama jJAta jaina mUrti mauryakAla kI hai| yaha mUrti paTanA ke samIpa lohAnIpura se milI hai aura saMprati paTanA saMgrahAlaya meM surakSita hai| mUrti kI nagnatA aura kAyotsarga mudrA isake jina mUrti hone kI sUcanA dete haiM / jJAtavya hai ki kAyotsarga mudrA kevala jinoM ke nirUpaNa meM hI prayukta huI hai| isa mUrti ke sira, bhujA aura jAnu ke nIce kA bhAga khaNDita hai| mUrti para mauryayugIna camakadAra Alepa hai| isa mUrti ke nirUpaNa meM yakSa mUrtiyoM kA prabhAva dRSTigata hotA hai| lohAnIpura se zuMgakAla yA kucha bAda kI eka anya jina mUrti bhI milI hai, . parisaMvAda-4 Page #60 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna jisameM nIce laTakatI donoM bhujAe~ bhI surakSita haiN| jaina paraMparA ke anusAra jaina dharma ko lagabhaga sabhI samartha maurya zAsakoM kA samarthana prApta thaa| candragupta maurya kA jaina dharmAnuyAyI honA tathA jIvana ke aMtima varSoM meM bhadrabAhu ke sAtha dakSiNa bhArata jAnA suvidita hai / 19 arthazAstra meM jayanta, vaijayanta, aparAjita evaM anya jaina devoM kI mUrtiyoM kA ullekha hai / 2. azoka ne bhI nirgranthoM evaM AjIvikoM ko dAna diye the|21 saMprati ko bhI jaina dharma kA anuyAyI kahA gayA hai / 22 / udayagiri (purI, ur3IsA) sthita hAthI gumphA ke evaM pahalI zatI I. pUrva ke khAravela ke lekha meM bhI jina pratimA kA ullekha AyA hai| lekha meM ullekha hai ki kaliMga kI jisa jina pratimA ko nandarAja 'tivasasata' varSa pUrva kaliMga se magadha le gayA thA, use khAravela punaH vApasa le aayaa| 'tivasasata' zabda kA artha adhikAMza vidvAna 300 varSa mAnate haiM / 23 ataH khAravela ke lekha ke AdhAra para bhI jina mUrti kI prAcInatA cauthI zatI I. pUrva taka jAtI hai / isa prakAra uparyukta pramANa mauryakAla meM nizcita rUpa se jaina dharma meM mUrtipUjana kI vidyamAnatA kI sUcanA dete haiN| lohAnIpura kI mauryakAlIna jina mUrti isakA pratyakSa pramANa hai / yaha bhI ullekhanIya hai ki uparyukta jina mUrti sabhI dharmoM meM ArAdhya devoM kI prAcInatama jJAta mUrti bhI hai| jaina dharma meM mauryakAla meM mUrti nirmANa kI jo paraMparA prAraMbha huI, usakA Age kI zatAbdiyoM meM pallavana aura puSpana huaa| dUsarI-pahalI zatI I. pU. kI kAyotsarga mudrA meM nirvastra pArzvanAtha kI do kAMsya mUrtiyAM milI haiM, prathama priMsa oNva velsa saMgrahAlaya, baMbaI meM aura dUsarI baksara ke causA grAma (bhojapura, bihAra) se prApta paTanA saMgrahAlaya meM surakSita hai / 24 ina mUrtiyoM meM pArzvanAtha ke sira para pAMca aura sAta sarpaphaNoM ke chatra haiN| mathurA se lagabhaga pahalI zatI I. pU. ke jaina AyAgapaToM ke udAharaNa mile haiN| AyAgapaTa usa saMkramaNa kAlakI zilpa sAmagrI hai, jaba upAsya devoM kA pUjana pratIka aura mAnavarUpa meM sAtha-sAtha ho rahA thA / 25 ina AyAgapaToM para jaina pratIkoM26 ke sAtha hI jina mUrti bhI utkIrNa hii| lagabhaga pahalI I. pU. ke eka AyAgapaTa (rAjya saMgrahAlaya, lakhanaU, kramAMka je. 253) para sAta sarpaphaNoM ke chatra yukta pArzvanAtha kI dhyAnastha mUrti banI hai| ___ causA (bihAra) aura mathurA (u. pra.) se zuMga-kuSANa kAla kI paryApta jaina mUrtiyA~ milI haiN| mathurA se la. 150 I. pU. se gyArahavIM zatI I. ke madhya kI prabhUta jaina mUrtiyA~ milI haiN| ye mUrtiyA~ Arambha se madhya yuga taka ke pratimA vijJAna kI parisaMvAda-4 Page #61 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana vikAsa-zRMkhalA ko pradarzita karatI haiN| zaMga-kuSANa kAla meM mathurA meM sarvaprathama jinoM ke vakSasthala para zrIvatsa cihna kA utkIrNana aura jinoM kA dhyAna mudrA meM nirUpaNa prArambha huaa| tIsarI se pahalI zatI I. pU. kI Upara varNita jina mUrtiyA~ kAyotsarga mudrA meM nirUpita haiN| jJAtavya hai ki jinoM ke nirUpaNa meM sarvadA yahI do mudrAe~ trayukta huI haiN| ___mathurA meM kuSANa kAla meM RSabhanAtha, sambhavanAtha, munisuvrata, neminAtha, pArzvanAtha evaM mahAvIra kI mUrtiyA~, RSabhanAtha evaM mahAvIra ke jIvana dRzya, AyAgapaTa, jina-caumukhI tathA sarasvatI evaM naigameSI kI mUrtiyA~ utkIrNa huiiN| rAjya saMgrahAlaya, lakhanaU (kramAMka je. 616) meM surakSita eka paTTa para mahAvIra ke garbhApaharaNa kA dRzya hai / 27 rAjya saMgrahAlaya, lakhanaU (kramAMka je. 354) ke hI eka anya paTTa para indra sabhA kI nartakI nIlAMjanA ko RSabhanAtha kI sabhA meM nRtya karate hue dikhAyA gayA hai| jJAtavya hai ki nIlAMjanA ke kAraNa hI RSabhanAtha ko vairAgya prApta haA thA / 28 guptakAla meM mathurA evaM causA ke atirikta rAjagira, vidizA, vArANasI evaM akoTA (gujarAta) se bhI jaina mUrtiyA~ milI haiN| isa kAla meM kevala jinoM kI svatantra evaM jina-caumukhI mUrtiyA~ hI bniiN| inameM RSabhanAtha, candraprabha, puSpadaMta,29 neminAtha, pArzvanAtha evaM mahAvIra kA nirUpaNa huA hai / zvetAMbara jina mUrtiyA~ (akoTA) sarvaprathama isI kAla meM utkIrNa huii| ___ dasavIM se bArahavIM zatI I. ke madhya kI jaina pratimAvijJAna kI pracura graMtha evaM zilpa sAmagrI prApta hotI hai / sarvAdhika jaina madira aura phalataH mUrtiyA~ bhI isI kAla meM bniiN| gujarAta aura rAjasthAna meM zvetAMbara evaM anya kSetroM meM digambara sampradAya kI mUrtiyoM kI pradhAnatA hai| gujarAta aura rAjasthAna ke zvetAMbara jaina mandiroM meM 24 devakulikAoM ko saMyukta kara unameM 24 jinoM kI mUrtiyA~ sthApita karane kI paraMparA lokapriya huii| zvetAMbara sthaloM kI tulanA meM digambara sthaloM para jinoM kI adhika mUrtiyA~ utkIrNa huIM, jinameM svatantra tathA dvitIrthI, tritIrthI evaM caumukhI mUrtiyA~ haiN| tulanAtmaka dRSTi se jinoM ke nirUpaNa meM zvetAMbara sthaloM para ekarasatA aura digambara sthaloM para vividhatA dRSTigata hotI hai| digambara sthaloM kI jina mUrtiyoM meM navagrahoM, bAhubalI evaM pAramparika yakSayakSI yugaloM ke atirikta cakrezvarI, aMbikA evaM lakSmI jaisI kucha anya deviyoM kA bhI nirUpaNa huA hai| parisaMvAda -4 Page #62 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna 45 zvetAMbara sthaloM para jina mUrtiyoM ke pIThikA lekhoM meM jinoM ke nAmollekha tathA digambara sthaloM para unake lAMchanoM ke aMkana kI paramparA dRSTigata hotI hai / jinoM ke jIvana dRzyoM evaM samavasaraNoM ke aMkana ke udAharaNa kevala zvetAMbara sthaloM para hI sulabha haiM / ye udAharaNa gyArahavI se terahavIM zatI I. ke madhya ke haiM, aura osiyA, kuMbhAriyA, AbU (vimalavasahI, lUNavasahI) evaM jAlora se mile haiN| ___ zvetAMbara sthaloM para jinoM ke bAda 16 mahAvidyAoM aura digambara sthaloM para yakSa-yakSiyoM ke citraNa sarvAdhika lokapriya the| 16 mahAvidyAoM meM rohiNI, vajrAMkuzI, vajrazRMkhalA, apraticakrA, acchuptA evaM vairotyA kI hI sarvAdhika mUrtiyA~ milI haiN| zAMtidevI, brahmazAMti yakSa, jIvantasvAmI mahAvIra, gaNeza evaM 24 jinoM ke mAtA-pitA ke sAmUhika aMkana (10vIM-12vIM zatI I.) bhI zvetAMbara sthaloM para hI lokapriya the| sarasvatI, balarAma, kRSNa, aSTa dikpAla, navagraha evaM kSetrapAla Adi kI mUrtiyA~ zvetAmbara aura digambara donoM hI sthaloM para utkIrNa huiiN| pUrva madhya yuga meM zvetAMbara sthaloM para aneka aisI deviyoM kI bhI mUrtiyA~ dRSTigata hotI haiM, jinakA jaina paramparA meM anullekha hai| inameM hindU zivA aura jaina sarvAnubhUti (yA kubera) ke lakSaNoM ke prabhAva vAlI deviyoM kI mUrtiyA~ sabase adhika haiN| jaina yugaloM aura rAma-sItA tathA rohiNI, manovegA, gaurI, gAMdhArI yakSiyoM aura garur3a yakSa kI mUrtiyA~ kevala digambara sthaloM se hI milI haiN| digambara sthaloM se paramparA viruddha aura paramparA meM avaNita donoM prakAra kI kucha mUrtiyA~ milI haiN| dvitIrthI aura tritIrthI jina mUrtiyoM kA aMkana aura do udAharaNoM meM tritIrthI mUrtiyoM meM sarasvatI aura bAhubalI kA aMkana, bAhubalI evaM aMbikA kI do mUrtiyoM meM yakSayakSI kA nirUpaNa tathA RSabhanAtha kI kucha mUrtiyoM meM pAramparika yakSa-yakSI, gomukhacakrezvarI, ke sAtha hI ambikA, lakSmI, sarasvatI Adi kA aMkana isa koTi ke kucha pramukha udAharaNa haiM / isa varga kI mUrtiyA~ mukhyataH devagar3ha evaM khajurAho se milI haiN| zvetAMbara aura digambara sthaloM kI zilpa-sAmagrI ke adhyayana se jJAta hotA hai ki puruSa devatAoM kI mUrtiyA~ deviyoM kI tulanA meM nagaNya haiN| jaina kalA meM deviyoM kI vizeSa lokapriyatA tAMtrika prabhAva kA pariNAma ho sakatI hai| jaina paramparA para tAntrika prabhAva ke adhyayana kI dRSTi se katipaya sandarbho kI ora vidvAnoM kA dhyAna AkRSTa karanA upayukta hogaa| khajurAho ke pArzvanAtha mandira (950-70 I.) kI bhitti para cAroM tarapha zaktiyoM ke sAtha AliMgana mudrA meM devayugaloM kI kaI murtiyA~ haiN| inameM ziva, viSNu, brahmA, agni, kubera, rAma, balarAma Adi kI zakti sahita mUrtiyA~ haiM jo parisaMvAda-4 Page #63 -------------------------------------------------------------------------- ________________ 46 jainavidyA evaM prAkRta : antarazAstrIya adhyayana spaSTataH hindU prabhAva darazAtI haiN| isI mandira ke uttarI aura dakSiNI zikhara para kAmakriyA meM rata do yugala bhI AmUrtita haiN| kAma kriyA se sambandhita yA AliMgana mudrA meM sAdhuoM ke kucha aMkana bhI devagar3ha ke jaina mandiroM ke praveza dvAroM para upalabdha haiN| uparyukta digambara sthaloM ke atirikta nADalAI (pAlI, rAjasthAna) ke ke zAMtinAtha mandira (zvetAmbara) ke adhiSThAna para bhI kAmakriyA meM rata kaI yugaloM kA aMkana huA hai| jaina mandiroM para devatAoM kI zakti sahita AliMgana mUrtiyA~ evaM kAmakriyA se sambandhita aMkana paramparA sammata nahIM haiN| jaina dharma udAra dharma rahA hai| jisakI dhArmika mAnyatAoM meM samaya ke anurUpa kucha Avazyaka parivartana yA zithilana hote raheM haiN| madhya yuga tAMtrika prabhAva kA yuga thA / phalataH jaina dharma meM bhI usa prabhAva ko kiMcit niyantraNa ke sAtha svIkAra kiyA gayA, jise kalA meM bhI uparyukta sthaloM para abhivyakti milii| para isa prabhAva ko uddAma nahIM hone diyA gayA jaisA ki khajurAho aura ur3IsA ke hindU mandiroM para kAmakriyA se sambandhita aMkanoM ke sandarbha meM dekhA jA sakatA hai| jaina graMtha harivaMzapurANa (jinasena kRta, 783 I.) meM eka sthala para ullekha hai ki seTha kAmadatta ne eka jinamandira kA nirmANa kiyA aura sampUrNa prajA ke AkarSaNa ke lie isI mandira meM kAmadeva aura rati kI bhI mUrti bnvaayii| graMtha meM yaha bhI ullekha hai ki yaha jina mandira kAmadeva ke mandira ke nAma se prasiddha hai aura kautuka-vaza Aye logoM ko jina dharma kI prApti kA kAraNa hai| jina mUrtiyoM ke pUjana ke sAtha graMtha meM rati aura kAmadeva kI mUrtiyoM ke pUjana kA bhI ullekha hai / 1 harivaMzapurANa kA ullekha spaSTataH jaina dharma meM Aye zithilana aura usake uddezya ko spaSTa karatA hai| . pA~cavIM zatI I. ke anta taka jaina devakula kA mUla svarUpa nirdhArita ho gayA thA, jisameM 24 jina, yakSa aura yakSiyA~, vidyAe~, sarasvatI, lakSmI, kRSNa, balarAma, rAma, naigameSI evaM anya zalAkApuruSa tathA kucha devatA sammilita the| isa kAla taka jaina devakula ke sadasyoM ke kevala nAma aura kucha sAmAnya vizeSatAe~ hI nirdhArita huii| unakI lAkSaNika vizeSatAoM ke vistRta ullekha AThavIM se bArahavIM-terahavIM zatI I. ke madhya ke jaina graMthoM meM hI milate haiN| pUrNa vikasita jaina devakula meM 24 jinoM evaM anya zalAkApuruSoM33 sahita 24 yakSa-yakSI yugala, 16 mahAvidyAe~, dikpAla, navagraha, kSetrapAla, gaNeza, brahmazAMti yakSa, kapadi yakSa, bAhubalI, 64 yoginI, zAMtidevI, jinoM ke mAtA-pitA evaM paMca parameSThI Adi sammilita haiM / zvetAMbara aura digambara saMpradAyoM ke graMthoM meM jaina devakula kA vikAsa bAhya dRSTi se samarUpa hai / kevala devatAoM ke nAmoM parisaMvAda-4 Page #64 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna evaM lAkSaNika vizeSatAoM ke sandarbha meM hI donoM paramparAoM meM bhinnatA dRSTigata hotI hai / mahAvIra ke garbhApaharaNa, jIvantasvAmI mahAvIra kI mUrti evaM mallinAtha ke nArI tIrthaMkara hone ke ullekha kevala zvetAMbara graMthoM meM hI prApta hote haiM / 24 jinoM kI kalpanA jaina dharma kI dhurI hai / I. san ke prArambha se pUrva hI 24 jinoM kI sUcI nirdhArita ho gaI thI / 24 jinoM kI prArambhika sUciyA~ samavAyAMga sUtra, bhagavatI sUtra, kalpasUtra evaM paumacariyaM meM milatI haiM / 4 zilpa meM jina mUrti kA utkIrNana lagabhaga tIsarI zatI I. pUrva meM prArambha huA / 47 kalpasUtra meM RSabhanAtha, neminAtha, pArzvanAtha aura mahAvIra ke jIvana-vRttoM ke vistAra se ullekha haiM / paravartI graMthoM meM bhI inhIM cAra jinoM kI sarvAdhika vistAra se carcA hai / zilpa meM bhI inhIM cAra jinoM kA nirUpaNa sabase pahale kuSANa kAla meM prArambha huA aura vibhinna sthaloM para Age bhI inhIM kI sarvAdhika mUrtiyA~ banIM / mUrtiyoM meM ina kI lokapriyatA kA krama isa prakAra rahA hai : RSabhanAtha, pArzvanAtha, mahAvIra aura neminAtha / jaina paramparA aura mUrtiyoM meM inhIM cAra jinoM ke yakSA yakSI yugaloM ko bhI sarvAdhika lokapriyatA milI / uparyukta cAra jinoM ke bAda ajitanAtha, saMbhavanAtha, supArzvanAtha, candraprabha, zAMtinAtha evaM munisuvrata kI sarvAdhika mUrtiyA~ banIM / anya jinoM kI mUrtiyA~ saMkhyA kI dRSTi se nagaNya haiM / tAtparya yaha ki uttara bhArata meM 24 meM se kevala 10 hI jinoM kA nirUpaNa lokapriya thA / jina mUrtiyoM meM sarvaprathama pArzvanAtha kA lakSaNa niyata huA / lagabhaga dUsarIpahalI zatI I. pU. kI mUrtiyoM meM pArzvanAtha ke sAtha zIrSabhAga meM sAta sarpaphaNoM kA chatra pradarzita huA / isake bAda mathurA evaM causA kI pahalI zatI I. kI mUrtiyoM meM RSabhanAtha ke kandhoM para laTakatI huI jaTAoM kA pradarzana huA / kuSANa kAla meM hI mathurA meM neminAtha ke sAtha balarAma aura kRSNa kA aMkana huA / isa prakAra kuSANa kAla taka RSabhanAtha, neminAtha evaM pArzvanAtha ke lakSaNa nizcita hue / zuMga - kuSANakAla meM mathurA meM hI zrIvatsa aura dhyAna mudrA kA bhI aMkana prArambha huA / mathurA meM hI kuSANa kAla meM sarvaprathama jina mUrtiyoM meM aSTa pratihAryo, dharmacakra, mAMgalika cihnoM ( svastika, matsyayugala, zrIvatsa, pUrNaghaTa) evaM upAsakoM Adi kA aMkana huA / kuSANakAlIna jina mUrtiyoM ke pratihArya - siMhAsana, prabhAmaNDala, cAmaradhara sevaka, uDDIyamAna mAlAdhara, chatra, caityavRkSa evaM divyadhvani haiM / guptakAla meM jinoM ke sAtha sarvaprathama lAMchanoM, yakSa-yakSI yugaloM evaM aSTapratihAryo kA aMkana prArambha huA / rAjagira evaM bhAratakalA bhavana, vArANasI (kramAMka parisaMvAda 4 Page #65 -------------------------------------------------------------------------- ________________ 48 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 161) kI neminAtha aura mahAvIra kI do mUrtiyoM meM pahalI bAra lAMchana kA, aura akoTA kI RSabhanAtha kI mUrti (lagabhaga chaThI zatI I.) meM yakSa-yakSI (sarvAnubhUti evaM aMbikA) kA citraNa huA / guptakAla meM siMhAsana ke choroM evaM parikara meM choTI jina mUrtiyoM kA bhI aMkana prArambha huaa| akoTA kI zvetAMbara jina mUrtiyoM meM pahalI bAra pIThikA ke madhya meM dharmacakra ke donoM ora do mRgoM kA citraNa kiyA gayA, jo sambhavataH bauddha kalA kA prabhAva hai| lagabhaga AThavIM-navIM zatI I0 meM 24 jinoM ke svatantra lAMchanoM kI sUcI banI, jo kahAvalo, pravacanasAroddhAra, evaM tiloyapaNNatti meM surakSita haiM / 37 zvetAMbara aura digambara paramparAoM meM supArzvanAtha, zItalanAtha, anantanAtha evaM aranAtha ke atirikta anya jinoM ke lAMchanoM meM koI bhinnatA nahIM hai| mUrtiyoM meM supArzvanAtha tathA pArzvanAtha ke sAtha kramazaH svastika aura sarpa lAMchanoM kA aMkana durlabha hai, kyoMki pA~ca aura sAta sarpaphaNoM ke chatroM ke pradarzana ke bAda jinoM kI pahacAna ke lie lAMchanoM kA pradarzana Avazyaka nahIM samajhA gayA / para laTakatI jaTAoM meM zobhita RSabhanAtha ke sAtha vRSabhalAMchana kA citraNa niyamita thA, kyoMki AThavIM zatI I. ke bAda ke digambara sthaloM (devagar3ha, khajurAho) meM RSabhanAtha ke sAtha-sAtha anya jina mUrtiyoM para bhI jaTAe~ pradarzita kI gayI haiN| mUrtivijJAna kI dRSTi se lagabhaga navIM-dasavIM zatI I. taka jina mUrtiyA~ pUrNataH vikasita ho giiN| pUrNa vikasita jina mUrtiyoM meM lAMchanoM, yakSa-yakSI yugaloM evaM aSTapratihAryoM ke sAtha hI parikara meM choTI jina mUrtiyoM, navagrahoM, gajAkRtiyoM, dharmacakra, vidyAoM evaM anya AkRtiyoM kA citraNa huaa| siMhAsana ke madhya meM padma se yukta zAMtidevI, gajoM evaM mRgoM tathA kalazadhArI gomukha evaM vINA aura veNuvAdana karatI AkRtiyoM kA citraNa kevala zvetAMbara sthaloM para lokapriya thA / zvetAMbara grantha vAstuvidyA ke jinaparikaralakSaNa (22.10-12, 33-39) meM ina vizeSatAoM ke ullekha haiM / gyArahavIM se terahavIM zatI I. ke madhya zvetAMbara sthaloM para RSabhanAtha, zAMtinAtha, munisuvrata, neminAtha, pArzvanAtha evaM mahAvIra ke jIvanadRzyoM kA vizada aMkana huaa| jisake udAharaNa osiyA kI devakulikAoM, kumbhAriyA ke zAMtinAtha evaM mahAvIra mandiroM, jAlora ke pArzvanAtha mandira aura AbU ke vimalavasahI aura lUNavasahI se mile haiN| inameM jinoM ke paMcakalyANakoM (cyavana, janma, dIkSA, kaivalya, 'nirvANa) evaM kucha anya mahattvapUrNa ghaTanAoM ko darazAyA gayA hai, jinameM bharata aura bAhubalI ke yuddha, zAMtinAtha ke pUrvajanma meM kapota kI prANarakSA kI kathA, neminAtha ke parisaMvAda-4 Page #66 -------------------------------------------------------------------------- ________________ '49 jaina kalA kA avadAna ke vivAha aura vairAgya, munisuvrata ke jIvana kI azvAvabodha aura zakunikA vihAra kI kathAe~ tathA pArzvanAtha evaM mahAvIra ke pUrvajanma kI kathAe~ aura tapasyA ke samaya upasthita upasarga mukhya haiN| uttara pradeza evaM madhya pradeza ke digambara sthaloM para madhyayuga meM neminAtha ke sAtha unake cacere bhAiyoM balarAma aura kRSNa (devagar3ha, mathurA), pArzvanAtha ke sAtha sarpaphaNoM ke chatra vAle cAmaradhArI dharaNa evaM chatradhAriNI padmAvatI, tathA jina mUrtiyoM ke parikara meM bAhubalI, jIvantasvAmI, kSetrapAla, sarasvatI, lakSmI Adi ke aMkana vizeSa lokapriya the| bihAra, ur3IsA evaM baMgAla kI jina mUrtiyoM meM yakSa-yakSI yugaloM, siMhAsana, dharmacakra, gajoM, dundubhivAdakoM Adi kA aMkana lokapriya nahIM thaa| lagabhaga dazavIM zatI I0 meM jina mUrtiyoM ke parikara meM 23 yA 24 choTI jina mUrtiyoM kA aMkana prArambha huA / baMgAla kI che.TI jina mUrtiyA~ adhikAMzataH lAMchanoM se yukta haiN| jena graMthoM meM dvitIrthI evaM tritIrthI jina mUrtiyoM ke ullekha nahIM haiN| para devagar3ha evaM khajurAho jaise digambara sthaloM para navIM se bArahavIM zatI I. ke madhya inakA utkIrNana huaa| ina mUrtiyoM meM do yA tIna alaga-alaga jinoM ko kAyotsarga mudrA meM eka sAtha nirUpita kiyA gayA hai| ina jinoM ke sAtha kabhI-kabhI lAMchanoM, yakSayakSI yugaloM evaM aSTaprAtihAryoM kA citraNa huA hai| jina caumukhI yA sarvatobhadrikA jina mUrtiyoM kA utkIrNana pahalI zatI. I. meM mathurA meM prArambha huA, aura Age kI zatAbdiyoM meM bhI sabhI kSetroM meM lokapriya rahA / pratimA sarvatobhadrikA yA sarvatobhadra pratimA kA artha hai vaha pratimA jo sabhI ora se zubha yA maMgalakArI hai|caumukhii mUrtiyoM meM cAra dizAoM meM cAra dhyAnastha yA kAyotsarga jina mUrtiyA~ utkIrNa hotI haiN| jina caumukhI kI dhAraNA ko vidvAnoM ne jina samavasaraNa kI prArambhika kalpanA para AdhArita aura usameM hue vikAsa kA sUcaka mAnA hai / 39 para isa prabhAva ko svIkAra karane meM kaI kaThinAiyA~ haiM / samavasaraNa vaha devanirmita sabhA hai, jahA~ kaivalya prApti ke bAda jina apanA upadeza dete haiN| samavasaraNa tIna prAcIroM vAlA bhavana hai, jisake UparI bhAga meM aSTaprAtihAryoM se yukta jina dhyAnamudrA meM (pUrvAbhimukha) virAjamAna hote haiN| sabhI dizAoM ke zrotA jina kA darzana kara sakeM, isa uddezya se vyaMtara devoM ne anya tIna dizAoM meM bhI usI jina kI pratimAe~ sthApita kii| yaha ullekha sarvaprathama AThavIMnavIM zatI I. ke jaina granthoM meM prApta hotA hai| prArambhika jaina granthoM meM cAra dizAoM parisaMvAda-4 Page #67 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana meM cAra jina mUrtiyoM ke nirUpaNa kA ullekha nahIM prApta hotA hai| aisI sthiti meM kuSANakAlIna jina caumukhI meM cAra alaga-alaga jinoM ke utkIrNana ko samavasaraNa kI dhAraNA se prabhAvita aura usameM hue kisI vikAsa kA sUcaka nahIM mAnA jA sakatA / AThavIM-navIM zatI I. ke granthoM meM bhI samavasaraNa meM kisI eka hI jina kI cAra mUrtiyoM ke nirUpaNa kA ullekha hai jaba ki kuSANakAlIna caumukhI meM cAra alagaalaga jinoM ko citrita kiyA gayA hai| mathurA kI 1023 I. kI eka caumukhI mUrti meM hI sarvaprathama samavasaraNa kI dhAraNA ko abhivyakti milii| pITikA lekha meM bhI ullekha hai ki yaha mahAvIra kI jina caumukhI hai| samavasaraNa meM jina sadaiva dhdAnamudrA meM AsIna hote haiM, jaba ki kuSANakAlIna caumukhI mUrtiyoM meM jina sadaiva kAyotsarga meM khar3e haiN| jahA~ hameM samakAlIna jaina graMthoM meM jina caumukhI mUrti kI kalpanA kA nizcita AdhAra nahIM prApta hotA hai, vahIM tatkAlIna evaM pUrvavartI zilpa meM aise eka mukha aura bahumukhI zivaliMga evaM yakSa-mUrtiyA~ prApta hotI haiM, jinase jina caumukhI kI dhAraNA ke prabhAvita hone kI sambhAvanA ho sakatI hai| jina caumukhI para svastika aura maurya zAsaka azoka ke siMha evaM vRSabha stambha-zIrSoM kA bhI prabhAva asambhava nahIM hai / 72 caumukhI jina mUrtiyoM ko mukhyataH do vargoM meM bA~TA jA sakatA hai| pahale varga meM aisI mUrtiyA~ haiM, jinameM eka hI jina kI cAra mUrtiyA~ banI haiN| dUsare varga kI mUrtiyoM meM cAroM ora cAra alaga-alaga jinoM kI mUrtiyA~ haiN| pahale varga kI mUrtiyoM kA utkIrNana lagabhaga sAtavIM-AThavIM zatI I. meM prArambha huA / kintu dUsare varga kI mUrtiyA~ pahalI zatI I. se hI banane lgiiN| mathurA kI kuSANakAlIna caumukhI mUrtiyA~ isI koTi kI haiN| pahale varga kI mUrtiyA~ tulanAtmaka dRSTi se saMkhyA meM bahuta kama haiM, aura inameM jinoM ke lAMchana sAmAnyataH nahIM pradarzita haiM / mathurA kI kuSANakAlIna caumukhI mUrtiyoM ke samAna hI dUsare varga kI mUrtiyoM meM adhikAMzataH kevala vRSabhanAtha aura pArzvanAtha kI hI pahacAna sambhava hai / kucha mUrtiyoM meM ajitanAtha, sambhavanAtha, supArzvanAtha, caMdraprabha, zAMtinAtha, neminAtha evaM mahAvIra kI bhI mUrtiyA~ banI haiN| baMgAla meM cAroM jinoM ke sAtha alaga-alaga lAMchanoM, aura devagar3ha tathA vimalavasahI meM yakSa-yakSI yugaloM kA citraNa prApta hotA hai| lagabhaga dazavIM zatI I. meM caturviMzati jina-paTToM kA nirmANa prArambha huaa| gyArahavIM zatI I. kA eka viziSTa caturviMzati jina-paTTa devagar3ha ke sAhU jaina saMgrahAlaya meM hai| isameM jinoM ke sAtha aSTaprAtihAryoM, lAMchanoM evaM yakSa-yakSI yugaloM kA citraNa huA hai| ___ bhagavatosUtra, tattvArthasUtra, antagaDadasAo evaM paumacariyaM jaise prArambhika jaina graMthoM meM yakSoM ke pracura ullekha haiM / 43 inameM maNibhadra aura pUrNabhadra yakSoM aura parisaMvAda-4 Page #68 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna bahuputrikA yakSI kI sarvAdhika carcA hai / jinoM se saMzliSTa prAcInatama yakSa-yakSI yugala sarvAnubhUti (yA kubera) aura ambikA kI kalpanA prAcIna paramparA ke maNibhadrapUrNabhadra yakSoM aura bahuputrikA yakSI se prabhAvita hai / lagabhaga chaThIM zatI I. meM jinoM ke zAsana aura upAsaka devoM ke rUpa meM mUrtiyoM meM yakSa-yakSI yugaloM kA nirUpaNa prAraMbha huA, jisakA prAraMbhikatama udAharaNa (chaThIM zatI I.) akoTA se milA hai / yakSa aura kSiyoM kA aMkana jina mUrtiyoM ke siMhAsana yA pIThikA ke dAhine aura bAyeM choroM para kiyA gayA hai / lagabhaga chaThIM se navIM zatI I0 taka ke graMthoM meM kevala yakSarAja ( sarvAnubhUti), dharaNendra, cakrezvarI, aMbikA evaM padmAvatI kI hI kucha lAkSaNika vizeSatAoM ke ullekha haiM / 24 jinoM ke svataMtra yakSa-yakSI yugaloM kI sUcI lagabhaga AThavIM-navIM zatI I. meM nirdhArita huI / sabase prArambha kI sUciyAM kahAvalI, tiloya paNNatta aura pravacanasAroddhAra meM haiM / *4 24 yakSa-yakSI yugaloM kI svataMtra lAkSaNika vizeSatAeM gyArahavIM-bArahavIM zatI I. meM niyata huI, jinake ullekha nirvANakalikA, triSaSTizalAkApuruSacaritra, pratiSThAsAra saMgraha, pratiSThAsA roddhAra, AcAradinakara, pratiSThAtilakam evaM anya zilpazAstroM meM haiM / zvetAMbara graMthoM meM digaMbara paraMparA ke kucha pUrva hI yakSa aura yakSiyoM kI lAkSaNika vizeSatAeM nizcita ho gayI thiiN| donoM paraMparAoM yakSa evaM yakSiyoM ke nAmoM aura lAkSaNika vizeSatAoM kI dRSTi se paryApta bhinnatA dRSTigata hotI hai / digaMbara graMthoM meM yakSa aura yakSiyoM ke nAma aura unakI lAkSaNika vizeSatAeM zvetAMbara graMthoM kI apekSA sthira aura ekarUpa haiM / 51 donoM paraMparAoM kI sUciyoM meM mAtaMga, yakSezvara evaM Izvara yakSoM tathA naradattA, mAnavI, acyutA evaM kucha anya yakSiyoM ke nAmollekha eka se adhika jinoM ke sAtha kiye gaye haiM / bhRkuTi kA yakSa aura yakSI donoM ke rUpa meM ullekha hai / 24 yakSa aura yakSiyoM kI sUcI meM se adhikAMza ke nAma evaM unakI lAkSaNika vizeSatAe~ hindU aura kucha udAharaNoM meM bauddha devakula se prabhAvita haiM / jainadharma meM hindU devakula ke viSNu, ziva, brahmA, indra, skanda kArtikeya, kAlI, gaurI, sarasvatI, cAmuNDA, aura bauddha devakula kI tArA, vajrazRMkhalA, vajratArA evaM vajrAMkuzI ke nAmoM aura lAkSaNika vizeSatAoM ko grahaNa kiyA gayA / jaina devakula para brAhmaNa aura bauddha dharmoM ke devoM kA prabhAva do prakAra kA hai / prathama, jainoM ne itara dharmoM ke devoM ke kevala nAma grahaNa kiye aura svayaM unakI svataMtra lAkSaNika vizeSatAe~ nirdhArita kI / garur3a, varuNa, kumAra yakSoM aura gaurI, kAlI, mahAkAlI, ambikA evaM padmAvatI yakSiyoM ke saMdarbha parisaMvAda - 4 Page #69 -------------------------------------------------------------------------- ________________ 52 jainavidyA evaM prAkRta : antarazAstrIya adhyayana meM prApta hone vAlA prabhAva isI koTi kA hai| dvitIya, jainoM ne devatAoM ke eka varga kI lAkSaNika vizeSatAe~ itara dharmoM ke devoM se grahaNa kii| kabhI-kabhI lAkSaNika vizeSatAoM ke sAtha hI sAtha ina devoM ke nAma bhI hindU aura bauddha devoM se prabhAvita haiN| isa varga meM Ane vAle yakSa-yakSiyoM meM brahmA, Izvara, gomukha, bhRkuTi, SaNmukha, yakSendra, pAtAla, dharaNendra evaM kubera yakSa, aura cakrezvarI, vijayA, nirvANI, tArA evaM vajrazrRMkhalA yakSiyAM pramukha haiN| ___ hindU devakula se prabhAvita yakSa-yakSI yugala tIna bhAgoM meM vibhAjya haiM / pahalI koTi meM aise yakSa-yakSI yugala haiM jinake mUla devatA Apasa meM kisI prakAra saMbaMdhita nahIM haiM / adhikAMza yakSa-yakSI yugala isI varga ke haiN| dUsarI koTi meM aise yakSa-yakSI yugala haiM jo mUla rUpa meM hindU devakula meM bhI Apasa meM saMbaMdhita haiM, jaise zreyAMzanAtha ke Izvara evaM gaurI yakSa-yakSI yugala / tIsarI koTi meM aise yakSa-yakSI yugala haiM jinameM yakSa eka aura yakSI dUsare svataMtra saMpradAya ke devatA se prabhAvita haiM / RSabhanAtha ke gomukhayakSa evaM cakrezvarI yakSI isI koTi ke haiM jo ziva aura vaiSNavI se prabhAvita haiM; ziva aura vaiSNavI kramazaH zaiva evaM vaiSNava dharma ke pratinidhi deva haiN| lagabhaga chaThI zatI I. meM sarvaprathama sarvAnubhUti evaM aMbikA ko akoTA meM mUrta abhivyakti milii| isake bAda dharaNendra aura padmAvatI kI matiyA~ banIM, aura lagabhaga dasavIM zatI I. se anya yakSa-yakSiyoM kI bhI mUrtiyAM banane lagI lagabhaga chaThI zatI I. meM jina mUrtiyoM meM aura lagabhaga navIM zatI I0 meM svataMtra mUrtiyoM ke rUpa meM yakSa-yakSiyoM kA nirUpaNa prAraMbha huaa| lagabhaga chaThI se navIM zatI I. ke madhya kI RSabhanAtha, zAMtinAtha, neminAtha, pArzvanAtha evaM kucha anya jinoM kI mUrtiyoM meM sarvAnubhUti (kubera) evaM aMbikA hI AmUrtita haiN| lagabhaga dasavIM zatI I. se sarvAnubhUti evaM aMbikA ke sthAna para pAraMparika yA svataMtra lakSaNoM vAle yakSa-yakSI yugaloM kA nirUpaNa prAraMbha huA, jisake mukhya udAharaNa devagar3ha, gyArasapura, khajurAho evaM rAjya saMgrahAlaya, lakhanaU meM haiN| ina sthaloM kI dasavIM zatI I. kI mUrtiyoM meM RSabhanAtha aura neminAtha ke sAtha kramazaH gomukha-cakrezvarI aura sarvAnubhUti-aMbikA tathA zAMtinAtha, pArzvanAtha evaM mahAvIra ke sAtha svataMtra lakSaNoM vAle yakSa-yakSI utkIrNa haiN| navIM zatI I. ke bAda bihAra, ur3IsA aura baMgAla ke atirikta anya sabhI kSetroM kI jina mUrtiyoM meM yakSa-yakSI yugaloM kA niyamita aMkana huA hai| svataMtra aMkanoM meM yakSa kI tulanA meM yakSiyoM ke citraNa adhika lokapriya the / 24 yakSiyoM ke sAmUhika aMkana ke hameM tIna udAharaNa mile haiM / 46 para 24 yakSoM ke sAmUhika citraNa kA saMbhavataH * parisaMvAda-4 Page #70 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna koI prayAsa hI nahIM kiyA gyaa| yakSoM kI kevala dvibhujI aura caturbhujI mUrtiyA~ banIM, para yakSiyoM kI do se bIsa bhujAoM taka kI mUrtiyA~ milI haiN|| yakSa aura yakSiyoM kI sarvAdhika jina-saMyukta aura svataMtra mUrtiyA~ uttara-pradeza evaM madhya-pradeza ke digaMbara sthaloM para utkIrNa huyiiN| ataH yakSa evaM yakSiyoM ke mUrtivijJAna paraka vikAsa ke adhyayana kI dRSTi se isa kSetra kA vizeSa mahattva hai| isa kSetra meM dazavoM se bArahavIM zatI I. ke madhya RSabhanAtha, neminAtha evaM pArzvanAtha ke sAtha pAraMparika, aura supArzvanAtha, caMdraprabha, zAMtinAtha evaM mahAvIra ke sAtha svataMtra lakSaNoM vAle yakSa-yakSI yugala nirUpita hue| anya jinoM ke sAtha yakSa-yakSI dvibhuja aura sAmAnya lakSaNoM vAle haiN| isa kSetra meM cakrezvarI evaM abikA kI sarvAdhika mUrtiyA~ haiN| sAtha hI rohiNI, manovegA, gaurI, gAMdhArI, padmAvatI evaM siddhAyikA kI bhI kucha mUrtiyA~ milI haiN| cakrezvarI evaM padmAvatI kI mUrtiyoM meM sarvAdhika vikAsa dRSTigata hotA hai| yakSoM meM kevala sarvAnubhUti, garur3a (devagar3ha) evaM dharaNendra kI hI kucha svataMtra mUrtiyA~ milI haiN| isa kSetra meM 24 yakSiyoM ke sAmUhika aMkana ke bhI do udAharaNa haiM, jo devagar3ha (maMdira 12 I. 862) se mile haiN| devagar3ha ke udAharaNa meM aMbikA ke atirikta anya kisI yakSI ke sAtha pAraMparika vizeSatAe~ nahIM pradarzita haiN| devagar3ha samUha kI adhikAMza yakSiyAM sAmAnya lakSaNoM vAlI aura samarUpa, tathA kucha anya jaina mahAvidyAoM evaM sarasvatI Adi ke svarUpoM se prabhAvita haiN| ____ gujarAta aura rAjasthAna meM aMbikA kI sarvAdhika mUrtiyA~ banIM / cakrezvarI, evaM siddhAyikA kI bhI mUrtiyA~ milI haiN| yakSoM meM kevala gomukha, varuNa (1, osiyA mahAvIra maMdira) sarvAnubhUti evaM pArzva kI hI svataMtra mUrtiyA~ haiM / sarvAnubhUti kI mUrtiyA~ sarvAdhika haiN| isa kSetra meM chaThI se bArahavIM zatI I. taka sabhI jinoM ke sAtha eka hI yakSa-yakSI yugala, sarvAnubhUti evaM aMbikA, nirUpita haiM / kevala kucha udAharaNoM meM RSabhanAtha, pArzvanAtha evaM mahAvIra ke sAtha pAraMparika yA svataMtra lakSaNoM vAle yakSa-yakSI utkIrNa haiN| ye udAharaNa osiyA, AbU evaM kuMbhAriyA jaise sthaloM se mile haiN| bihAra, ur3IsA evaM baMgAla meM yakSa-yakSiyoM kI mUrtiyA~ nagaNya haiN| kevala cakrezvarI, aMbikA evaM padmAvatI kI kucha svataMtra mUrtiyA~ milI haiM / ur3IsA kI navamuni evaM bArabhujI guphAoM (11vIM-12vIM zatI I.) meM kramazaH sAta aura caubIsa yakSiyoM kI mUrtiyA~ utkIrNa haiN| bArabhujI guphA kI 24 yakSI mUrtiyAM saMbaMdhita jinoM kI mUrtiyoM ke nIce utkIrNa haiN| dvibhuja se viMzatibhuja yakSiyA~ lalitamudrA yA dhyAnamadrA meM AsIna haiM / 24 yakSiyoM meM kevala cakrezvarI, aMbikA evaM padmAvatI ke nirUpaNa parisaMvAda-4 Page #71 -------------------------------------------------------------------------- ________________ 54 jainavidyA evaM prAkRta : antarazAstrIya adhyayanaM meM hI paraMparA kA kucha pAlana kiyA gayA hai / kucha yakSiyoM ke nirUpaNa meM brAhmaNa evaM bauddha devakuloM kI deviyoM ke lakSaNoM kA anukaraNa kiyA gayA hai| zAMtinAtha, aranAtha, evaM neminAtha kI yakSiyoM ke nirUpaNa meM kramazaH gajalakSmI, tArA (bauddha devI) evaM haMsavAhinI brahmANI (trimukha) ke prabhAva spaSTa haiM / anya yakSiyAM kisI sthAnIya paraMparA se nirdezita rahI ho sakatI haiM / jaina zilpa meM 24 jinoM ke atirikta anya zalAkApuruSoM meM se kevala balarAma kRSNa, rAma aura bharata kI hI mUrtiyA~ milatI haiM / balarAma aura kRSNa ke aMkana dasavIM-bArahavIM zatI I. meM hue / ye mUrtiyA~ devagar3ha, khajurAho, mathurA evaM AbU se milI haiM / zrIlakSmI ora sarasvatI ke ullekha prAraMbhika jaina graMthoM meM haiN| sarasvatI kA aMkana kuSANa yuga meM ( rAjya saMgrahAlaya lakhanaU, je. 24, 132 I.) aura zrIlakSmI kA aMkana dasavIM zatI I. meM huA / jaina paraMparA meM indra kI mUrtiyA~ gyArahavIM-bArahavIM zatI I. meM bniiN| prAraMbhika jaina graMthoM (antagaDadazAo Adi) meM ullikhita naigameSI kI mUrtiyA~ kuSANakAla meM bniiN| zAMtidevI, gaNeza, brahmazAMti evaM karpA yakSoM ke * ullekha aura unakI mUrtiyA~ dasavIM se bArahavIM zatI I. ke madhya kI haiM / jaina paraMparA meM gaNeza ke lakSaNa pUrNataH hindU paraMparA se prabhAvita haiM / gaNeza kI svataMtra mUrtiyA~ osiyA kI jaina devakulikAoM, kuMbhAriyA ke neminAtha aura naDalaI ke jaina maMdiroM se prApta hotI haiM / brahmazAMti evaM kapadda yakSoM ke svarUpa kramazaH brahmA aura ziva se prabhAvita haiM / 47 jaina paraMparA meM RSabhanAtha ke putra gommaTezvara bAhubalI evaM bharata cakravartI ko vizeSa pratiSThA prApta hai / zvetAMbara aura digaMbara donoM hI paraMparA ke graMthoM meM bharata aura bAhubalI ke yuddha aura bAhubalI kI kaThora tapazcaryA ke vistRta ullekha haiM / zilpa meM digaMbara sthaloM para inakA aMkana adhika lokapriya thA / usameM bhI dakSiNa bhArata ke digaMbara sthaloM para inakI sarvAdhika mUrtiyA~ banIM / digaMbara sthaloM para chaThIM -sAtavIM zatI I. meM bAhubalI kA nirUpaNa prAraMbha ho gayA thA, jisake udAharaNa bAdAmI aura ayahola meM haiM / donoM paraMparA kI mUrtiyoM meM bAhubalI ko kAyotsarga mudrA meM dikhAyA gayA hai aura unake hAthoM aura pairoM meM mAdhavI kI latAe lipaTI haiN| sAtha hI zarIra para sarpa, vRzcika aura chipakalI Adi kA, aura samIpa hI vAlmIka se nikalate sarpoM kA pradarzana huA hai / ye sabhI bAteM bAhubalI kI kaThora tapasyA ke bhAva ko hI vyakta karatI haiM / bAhubalI kI isa kaThina tapazcaryA ke kAraNa hI khajurAho evaM devagar3ha meM unheM jinoM ke samAna pratiSThA pradAna kI gaI / ina sthaloM para jina mUrtiyoM ke samAna hI bAhubalI parisaMvAda-4 Page #72 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna ke sAtha aSTaprAtihAryoM evaM yakSa-yakSI yugala kA nirUpaNa huA hai| bAhubalI kI mUrtiyoM meM zravaNabelagolA kI 57 phITa U~cI mUrti (981-986 I.) sarvAdhika mahattvapUrNa aura bhAratIya kalA kA eka apratima aura gauravazAlI udAharaNa hai| khule AkAza ke nIce sthita yaha vizAla mUrti vizva kI dhArmika mUrtiyoM meM vizAlatama bhI hai| bAhubalI kI anya viziSTa mUrtiyA~ elorA, kArakala (1342 I.) evaM veNUra (1604 I.) meM haiN| __ jinoM evaM yakSa-yakSiyoM ke bAda jaina devakula meM vidyAoM ko sarvAdhika pratiSThA milii| sthAnAMgasUtra, sUtrakRtAMga, nAyAdhammakahAo aura paumacariyaM jaise prAraMbhika, evaM harivaMzapurANa, vasudevahiNDI aura tripaSTizalAkApuruSacaritra jaise paravartI graMthoM (chaThIM-bArahavIM zatI I.) meM vidyAoM ke aneka ullekha haiM / 45 jaina graMthoM meM varNita aneka vidyAoM meM se 16 pramukha vidyAoM ko lekara lagabhaga navIM zatI I. meM 16 mahAvidyAoM kI sUcI niyata huii| lagabhaga navIM se bArahavIM zatI I. ke madhya inhIM 16 vidyAoM ke graMthoM meM pratimA lakSaNa nirdhArita hue aura zilpa meM bhI inakI mUrtiyAM bniiN| 16 vidyAoM kI prAraMbhikatama sUciyAM jayApahuDa (9vIM zatI I.), saMhitAsAra (939 I.) evaM stuti catuvizatikA (lagabhaga 973 I.) meM haiN| vappabhaTTi sUri kI caturvizatikA (743-838 I.) meM sarvaprathama 16 meM se 15 vidyAoM kI lAkSaNika vizeSatAe~ nirUpita huii| sabhI 16 vidyAoM kI lAkSaNika vizeSatAoM kA nirdhAraNa sarvaprathama zobhana muni kI stuti caturvizatikA meM huaa| vidyAoM kI prAcInatama mUrtiyA~ osiyA ke mahAvIra maMdira (lagabhaga 8vIM zatI I0) se milI haiN| navIM se terahavIM zatI I. ke madhya gujarAta aura rAjasthAna ke zvetAMbara jaina maMdiroM meM vidyAoM kI aneka mUrtiyA~ utkIrNa huiiN| 16 mahAvidyAoM ke sAmUhika citraNa ke bhI prayAsa kiye gaye, jisake cAra udAharaNa kramazaH kuMbhAriyA ke zAMtinAtha maMdira (11vIM zatI I.) aura AbU ke vimalavasahI (do udAharaNa : raMgamaNDapa aura devakulikA 41, 12vIM zatI I.), evaM lUNavasahI (raMgamaNDapa 1230 I.) se mile haiN| digaMbara sthaloM para vidyAoM ke citraNa kA ekamAtra saMbhAvita udAharaNa khajurAho ke AdinAtha maMdira kI bhitti (11vIM zatI I.) para hai| bhAratIya kalA ke saMdarbha meM jaina mUrtikalA ke uparyukta vivecana ke AdhAra para yahA~ nimnAMkita vicAra binduoM ko rekhAMkita karanA upayukta hogA: bhAratIya kalA kA vikAsa vibhinna dhArmika paramparAoM ke anusAra huA hai| isalie bhAratIya kalA ke anuzIlana ke lie bhAratIya dhArmika paramparAoM tathA bhAratIya saMskRti ke samaSTigata svarUpa kA parijJAna Avazyaka hai| parisaMvAda-4 Page #73 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana ___ jaina paramparA meM mUrti pUjana ke itihAsa kA anuzIlana karate samaya saindhava sabhyatA ke adhika spaSTa, vizeSataH lipi sambandhI, saMdarbha mahattvapUrNa ho sakate haiN| ___ 'mahAvIra ke jIvanakAla meM unakI mUrti nirmita ho gayI thI jo 'jIvaMta svAmI' ke nAma se abhihita huI, isa niSkarSa ko antima rUpa se svIkAra karane ke lie abhI aura adhika puSTa pramANoM kI apekSA hai| jina pratimAyeM bhAratIya pratimA vijJAna meM vizeSa sthAna rakhatI haiN| jina pratimAoM ke sAtha lAMchana, aSTa-prAtihArya, yakSa-yakSI yugala evaM anya sahAyaka AkRtiyoM kA aMkana uttarottara vikasita huA hai / sarvatobhadrikA jina pratimAoM ke nirmANa meM samavasaraNa kI saMkalpanA ke sAtha hI bhAratIya mUrtikalA ke anya samakAlIna evam pUrvavartI caturmukhI upAdAnoM kI paramparA kA tulanAtmaka adhyayana bhI Avazyaka hai| yakSa-yakSI, mahAvidyAoM evam anya jaina devoM kI mUrtiyoM kA adhyayana samagra bhAratIya paramparAoM ke sAMskRtika AdAna-pradAna ke saMdarbha meM kiyA jAnA caahie| mahAvidyAoM evam jinoM ke jIvana dRzyoM kA zvetAmbara sthaloM para, tathA yakSiyoM evam bharata aura bAhubali Adi kI digambara sthaloM para vizeSa lokapriyatA bhI dhyAtavya hai| kucha jaina sthaloM para kAma-kriyA se sambandhita mUrtiyoM kA aMkana bhI vizeSa utsukatA kA viSaya hai| khajurAho ke AdinAtha maMdira kI 16 rathikAoM kI devI mUrtiyA~ bhI vizeSa mahattvapUrNa haiN| pAda TippaNI 1. epigrAphiyA iNDikA, khaM0 1, kalakattA, 1892, lekha saM0 1, 2, 7, 21, 29; khaM0 2, kalakattA, 1894, lekha saM0 5, 16, 18, 39 / 2. bhaNDArakara, DI0 Ara0 AkiMalaoNjikala sarve bhAva iNDiyA, ainuala riporTa, 1908 09, kalakattA, 1912, pR0 108; nAhara, pI0 sI0 jaina inskrapzansa, bhAga 1, kalakattA, 1918, pR0 192-94; epigrAphiyA iNDikA, khaM0 11, pR052-54; vijayamUrti (saM0) jana zilAlekha saMgraha, bhAga 3, bambaI, 1957, pR0 79, 108; zAstrI, paramAnanda jaina, 'madhya bhArata kA jaina purAtattva', anekAnta, varSa 19, aM0 1-2, pR0 57 / 3. DhAkI, ema0 e0, 'sama arlo jaina Tempalsa ina vesTarna iNDiyA' mahAvIra jaina vidyAlaya golDena jubilI vAlyUma, bambaI, 1968, pR0 298 / / parisaMvAda-4 Page #74 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna 57 4. unnithana, ena0 jI0, railiksa oNva jainijma - AlatUra', jarnala iNDiyana hisTrI, khaM0 44, bhAga 1, apraila 1966, pR0 542 / 5. draSTavya, mArzala, jAna, mohanajodar3o aiNDa di iNDasa sivilijezana, khaM0 1, landana, 1931, phalaka 12, citra 13, 14, 18, 19, 22, pR0 45, phalaka 10 / agasta 1932, pR0 151 - 160 ; 6. caMdA, Ara0 pI0, 'sindha phAiva thAUjaNDa iyarsa ego mArDana rivyU, saM0 52, aM0 2, rAmacandrana, TI0 ena0, 'harappA aiNDa jainipharma' ( hindI anu0 ), anekAnta, varSa 14, janavarI 1957, pR0 157-621, zAha, yU0 pI0, sTaDIja ina jaina ArTa, vArANasI, 1956, pR0 3-4 / 7. zAha, yU0pI0, 'viginiMgsa oNva jaina AikanogrAphI', saMgrahAlaya purAtattva patrikA, aM0 9, jUna 1972, pR0 2 / 8. zAha, yU0pI0, 'e yUnIka jaina imeja oNva jIvanta svAmI', jarnala oriyaNTala insTITyUTa, khaM0 1, aM0 1, sitambara 1951, pR0 72 - 79; zAha, 'sAiDa lAiTsa Ana di lAIphaTAima seNDala vuDa imeja oNva mahAvIra' jarnala oriyaNTala insTITyUTa, khaM0 1, aM0 4, jUna 1952, pR0 358-68; zAha, 'zrI jIvantasvAmI' (gujarAtI), jaina satyaprakAza, varSa 0 17, aM0 5-6, pR0 98 - 109, zAha, akoTA bronjeja, bambaI, 1959, pR0 26-28 / 9. zAha, yU0 pI0 'zrI jIvantasvAmI', jaina satyaprakAza, varSa 17, aM0 5-6, pR0 104, zAha, 'e yUnIka jaina imeja oNva jIvaMta svAmI', jarnala oriyaNTala insTITyUTa, khaM0 1, aM0 1, pR0 79 / 10. zAha, yU0pI0, 'e yUnIka jaina imeja oNva jIvaMta svAmI', pUrva nirdiSTa, pR0 72-79 / 11. zAha, yU0pI0, akoTA bronjeja, pR0 26 - 28, phalaka 9 e, bI, 12 e / 12. jaina, hIrAlAla, bhAratIya saMskRti meM jaina dharma kA yogadAna, bhopAla, 1962, pR0 72 / 13. draSTavya, jaina, je0 sI0, lAIpha ina ainzaSTa iNDiyA aija DepikTeDa ina di jaina kenansa, bambaI, 1947, pR0 252, 300, 325 / 14. draSTavya, zAha, yU0pI0, 'zrI jIvaMta svAmI'; jaina satyaprakAza, varSa 17, aM0 5-6, pR0 98 / 15. vasudevahiNDI khaM0 1, bhAga 1, pR0 61 / 16. tripaSTizalA kApuruSacaritra 10,11.379-80 / 17. draSTavya, jAyasavAla, ke0 pI0, 'jaina imeja oNva maurya piriyaDa', jarnala bihAra ur3IsA risarca sosAiTI, khaM0 23, bhAga 1, 1937, pR0 130-32, banarjI - zAstrI, e0, 'mauryana skalpacarsa phrAma lohAnIpura, paTanA', jarnala bihAra ur3IsA risarca sosAiTI, khaM0 26, bhAga 2, jUna 1940 pR0 120-24 / 18. jAyasavAla, ke0 pI0, pUrva nirdiSTa, pR0 131 / parisaMvAda-4 Page #75 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana 19. draSTavya, mukharjI, Ara0 ke0, candragupta maurya aiNDa hija TAimsa, dillI, 1966, pR0 39-41 / 20. bhaTTAcArya, bI0 sI0, di jaina AikAnogrAphI, lAhaura, 1939, pR0 33 / 21. mukharjI, Ara0 ke0, azoka, dillI, 1974, pR0 54--55 / 22. pariziSTaparvan 9.54 : draSTavya; thApara, romilA, azoka aiNDa di DiklAina oNva di mauryaz2a, AksaphorDa, 1963, pR0 187 / 13. sarakAra, DI0 sI0, selekTa inskripzansa, khaM0 1, kalakattA, 1965, pR0 213-21 / 24. zAha, yU0 pI0, "aina arlI bronja imeja oNva pArzvanAtha ina di priMsa oNva velsa myUji yama, bambaI', buleTina priMsa oNva velsa myUjiyama, vesTarna iNDiyA, aM0 3, 1952-53, pR0 63-65, prasAda, e0 ke0, 'jaina bronjeja ina di paTanA myUjiyama', mahAvIra jaina vidyAlaya golDena jubilI vAlyUma, bambaI 1968, pR0 275-80 / 25. zarmA, Ara0 sa0, 'pri-kaniSka buddhisTa AikrAnogrAphI aiTa mathurA', AkialaoNjikala ___ kAMgresa aiNDa seminAra peparsa, nAgapura, 1972 pR0 193-94 / 26. zrIvatsa, dharmacakra, svastika, matsyayugala, triratna / 27. vyUrala, jI0, 'spesimensa oNva jaina skalpacarsa phAma mathurA', epigrAphiyA iNDikA, khaM0 1, kalakattA 1894, pR0 314-18 / 28. paumacariyaM 3.122-26 / 29. agravAla, Ara0 sI0, nyUlI DiskavarDa skalpacarsa phAma vidizA, jarnala oriyaNTala insTITyUTa, khaM0 18, aM0 3, mArka 1969, pR0 252-53 / 30. kAmadatto jinAgArapure lokapravezane / mRgadhvajasya pratimA sanyadhAnmahiSasya ca // atraiva kAmadevasya ratezca pratimA vyadhAt / jinAgAre samAyAtAH prajAyAH kautakAyasaH / / kAmadevaratiprekSAkautukena jagajjanAH / jinAyatanamAgatya prekSya tatpratimAdvayam // saMvidhAnakamAkarNya tadbhAdrakamRgadhvajam / bahavaH pratipadyante jinadharmamahaddhikam // prasiddhaM ca gRhaM jainaM kAmadevagRhAkhyayA / kautukAgatalokasya jAtaM jinamatAptaye ||-hrivNshpuraann 29.1-5 / (harivaMzapurANa; saM0 pannAlAla jaina, jJAnapITha mUrtidevI jaina graMthamAlA, saMskRta graMthAMka 27, vArANasI, 1962, pR0 378) 31. harivaMzapurANa 29.9-10 / parisaMvAda -4 Page #76 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna 32. jJAtavya hai ki jaina dharma ke sabhI ardhamAgadhI Agama grantha lagabhaga pA~cavIM zatI I0 ke madhya yA chaThI zatI I0 ke prArambha meM (454 yA 514 I0) devaddhigaNi kSamAzramaNa ke netRtva meM valabhI (gujarAta) vAcana meM lipibaddha kiye gaye / 33. 63 zalAkApuruSoM kI sUcI meM 24 jinoM ke atirikta 12 cakravartI, 9 baladeva, 9 vAsudeva aura 9 prativAsudeva sammilita hai| 34. 24 jinoM kI sUcI meM RSabha, ajita, sambhava, abhinandana, sumati, padmaprabha, supAva, candraprabha, suvidhi (puSpadaMta), zItala, zreyAMza, vAsupUjya, vimala, anaMta, dharma, zAMti, kuMthu, ara, malli, munisuvrata, nami, nemi, pArzva evaM vardhamAna (mahAvIra) ye nAma haiN| draSTavya samavAyAMgasUtra 157, kalpasUtra 2, 184-203; pa umacariyaM 1.1-7, 5.145-48 / 35. aSTaprAtihAryoM kI sUcI meM azoka vRkSa, deva puSpavRSTi, divyadhvani, cAmara, siMhAsana, bhAmaNDala, deva dundubhi evaM trichatra sammilita haiN| azokavRkSaH . surapuSpavRSTidivyadhvanizcAmaramAsanaM ca / bhAmaNDalaM dundubhirAtapatraM satprAtihAryANi jinezvarANAm // pratiSThAsArovAra 1.76; harivaMzapurANa 3.31-38; rUpamaNDana 6.33-35 / (draSTavya jaina dharma kA maulika itihAsa-hastImala, bhAga 1, jayapura, 1971, pR0 33), 36. vistAra ke lie draSTavya; candA, Ara0 pI0, 'jaina rimensa eTa rAjagira', AkialaoN jikala sarve oNva iNDiyA, ainuala riporTa, 1925-26, pR0 125-26; tivArI, mArutinandana prasAda, 'ena anpablizDa jina imeja ina di bhArata kalA bhavana vArANasI', vizvezvarAnanda inDolaoNjikala jarnala, khaM0 13, aM0 1-2, mArca-sitambara 1975 haiM, 373-75; zAha, yU0 pI0, akoTA bronjeja, bambaI, 1959, pR0 28-29 / 37. 24 jinoM ke lAMchanoM ko sUcI isa prakAra hai-vRSabha, gaja, azva, kapi, krauMca pakSI, padma, svastika (nandyAvarta), zazi, makara, zrIvatsa (yA svastika), gaNDaka (yA khaDgI), mahiSa, zUkara, zyena, vajra, mRga, chAga (bakarA), naMdyAvarta (yA tagarakusuma-matsya), kalaza, kUrma, nIlotpala, zaMkha, sarpa evaM siMha / 38. epigrAphiyA iNDikA khaM. 2, kalakattA, 1894 (pR. 202-203, 210 / 39. draSTavya, zAha, yU. pI., sTaDIja ina jaina ArTa, vArANasI, 1955, pR. 94-95, de, sudhIna, 'caumukha e simbAlika jaina ArTa', jaina jarnala, khaM. 6, aM. 1, julAI 1971, pR. 27; zrIvAstava, bI. ena., 'sama inTaresTiga jaina skalpacarsa ina di sTeTa myUjiyama, lakhanaU', saMgrahAlaya purAtatva patrikA, aM. 9, jUna 1972, pR. 45 / 40. vistAra ke lie draSTavya, tivArI, mArutinandana prasAda, 'sarvatobhadrikA jina mUrtiyA~ yA jina caumukhI', sambodhi, khaM. 8, aM. 1-4, apraila '79-janavarI '80, pR. 1-7 / 41. mathurA se kuSANakAlIna ekamukhI aura paMcamukhI zivaliMgoM ke udAharaNa mile haiM / paMcamukhI zivaliMga meM cAra mukha cAra dizAoM meM haiM aura eka mukha sabase Upara hai| rAjaghATa parisaMvAda-4 Page #77 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana (vArANasI) se milI paravartI zuMga kAla kI eka trimukha yakSa mUrti meM tIna dizAoM meM tIna sthAna para yakSa mUrtiyA~ banI haiM : draSTavya, agravAla, vI. esa., bhAratIya kalA, vArANasI 1977, pU. 267-68; agravAla, pI. ke. 'di Tripala yakSa sTaicU phAma rAjaghATa, chavi, vArANasI, 1971, pR. 340-42 / 42. vI. esa. agravAla svastika ko cAra dizAoM kA sUcaka mAnA hai / agravAla ne brahmA ke mUrta rUpa mAnA hai, jisase svastika kA rUpa saMpanna hotA stambha meM cAra dizAoM meM cAra siMha AkRtiyA~ banI cAra mukhoM ko cAra dizAoM kA thA / azoka ke sAranAtha siMhazIrSa haiM: draSTavya, agravAla, vI. esa., pUrva niviSTa, pR. 336, 343 / 43. draSTavya, zAha, yU. pI. 'yakSaja varazipa ina arlI jaina liTrecara', 'jarnala oriyaNTala insTITyUTa', khaM. 3, aM. 1, sitambara 1953, pR. 61-62 / 44. jaina graMthoM ke AdhAra para 24 yakSa evaM yakSiyoM kI sUciyA~ nimnalikhita haiM : gomukhacakrezvarI ( yA apraticakrA), mahAyakSa- ajitA (rohiNI), trimukha- duritArI (prajJapti), yakSezvara ( yA Izvara ) - kAlikA ( yA vajrazRMkhalA), tumbaru (yA tumbara ) - mahAkAlI ( puruSadattA ), kusuma ( yA puSpa ) acyutA ( yA manovegA), mAtaMga ( yA varanandi ) - zAntA ( yA kAlI ), vijaya ( yA zyAma ) - bhRkuTi ( yA jvAlAmAlinI), ajita - sutArA ( yA mahAkAlI), brahmaazokA ( yA mAnavI), Izvara - mAnavI ( yA gaurI), kumAra - caNDA (yA gAndhArI), SaNmukha ( yA caturmukha) - viditA ( yA vairoTI ) pAtAla - aMkuzA ( yA anantamatI), kinnara - kandarpA ( yA mAnasI), garuDa - nirvANI ( yA mahAmAnasI), gandharva - balA ( yA jayA), yakSendra ( yA ( khendra) - dhAraNI ( yA tArAvatI), kubera ( yA yakSeza ) - vairoTyA ( yA aparAjitA ), varuNa naradattA ( yA bahurUpiNI ), bhRkuTi - gAndhArI ( yA cAmuNDA ) gomedha - ambikA ( yA AmrA yA kuSmANDanI), pArzva ( yA dharaNa ) - padmAvatI evaM mAtaMga - siddhAyikA ( yA siddhAyinI ) / 45. draSTavya, zAha, yU. pI. 'iNTroDakzana oNva zAsana devatAja ina jaina varazipa' 'prosiDiMgsa eNDa TrAnjekzansa oNva di Ala iNDiyA oriyaNTala kApharensa, 20vA~ adhivezana, bhuvanezvara, akTUbara 1959, pR. 151-52; bhaTTAcArya, benAyatoza, di iMDiyana buddhisTa AikanogrAphI, kalakattA, 1968, pR. 56, 235, 240, 242, 297, banarjI, je. ena. di DIvalapameNTa oNva hindU AikanogrAphI, kalakattA, 1956, pU. 561-63 / 46. draSTavya, bruna, klAja, di jina imejeja oNva devagar3ha, siDena, 1969, pR. 98-112; mitrA, debalA, 'zAsana devIja ina di khaNDagiri kensa, jarnala eziyATika sosAiTI, khaM. 1, aM. 2, 1959, pR. 130-33 / 47. draSTavya, zAha, yU. pI. 'brahmazAMti aiNDa kapardI yakSaja', jarnala ema. esa. yUnivarsiTI, bar3audA, khaM. 7, aM. 1, mArca 1958, pR. 59-72 / parisaMvAda -4 Page #78 -------------------------------------------------------------------------- ________________ jaina kalA kA avadAna 48. vistAra ke lie draSTavya, jaina, sAgaramala tathA tivArI, mArutinandana prasAda, jaina sAhitya aura zilpa meM bAhubali, vArANasI, 1981 / 49. draSTavya, zAha, yU0 pI0, 'AikAnogrAphI oNva di siksaTIna jaina mahAvidyAja', jarnala iNDiyana sosAiTI oNva oriyaNTala ArTa, khaM0 15, 1947, pR0 114-77; tivArI, mArutinandana prasAda, 'di AikAnogrAphI oNva di siksaTIna jaina mahAvidyAja aija riprejeNTeDa ina di sIliMga oNva di zAMtinAtha Tempala, kuMbhAriyA', saMbodhi, khaM0 2, aM0 3, aktUbara 1973, pR0 15-22, 'di AikAnogrAphI oNva di siksaTIna jaina mahAvidyAja aija inanziyeTeDa ina di AikAnogrAphika TeksTsa ', saMbodhi, khaM 5, aM0 2-3, julAIaktUbara 1976, pR0 69-73 / kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza / parisaMvAra-4 Page #79 -------------------------------------------------------------------------- ________________ gujarAta meM jainadharma aura jaina kalA ___DaoN. harihara siMha gujarAta jainadharma kI mAtRbhUmi nahIM hai| vahA~ kisI tIrthaMkara kA janma nahIM haA hai| tathApi isa kSetra meM jainadharma kA prabhAva ati prAcIna kAla se rahA hai| jaina paramparA ke anusAra prathama tIrthaMkara RSabhadeva ne saurASTra sthita zatrujayagiri para dharmopadeza kiyA thA / ' saurASTra ke hI raivataka giri (giranAra) para bAisaveM tIrthaMkara neminAtha ke tIna pramukha kalyANaka arthAt mahAbhiniSkramaNa, kevalajJAna aura nirvANa sampanna hue the| ina sthAnoM kI dhArmika pavitratA ke kAraNa yahA~ prAcIna kAla se kalApUrNa mandiroM kA nirmANa huA hai, jinake avazeSa Aja bhI vidyamAna haiN| aitihAsika kAla meM gujarAta sarvaprathama sambhavataH usa samaya jainadharma ke samparka meM AyA jaba jainAcArya bhadrabAhu magadha samrATa candragupta maurya (I. pU. cauthI sadI kA uttarArdha) ke sAtha dakSiNa kI ora prasthAna kiye aura apane pravAsa kAla meM giranAra kI yAtrA kii| maurya samrATa samprati jaina dharmAvalambI thaa| jaina paramparA meM usakA usI prakAra guNagAna kiyA gayA hai jisa prakAra bauddha paramparA meM azoka kaa| jisa prakAra azoka ne bauddhadharma ke pracAra-prasAra meM mahattvapUrNa bhUmikA nibhAyI thI usI prakAra samprati ne jainadharma ke utthAna meM yogadAna kiyA thaa| usane ujjaina se zatrujaya taka kI tIrthayAtrA meM eka jainasaMgha kA netRtva bhI kiyA thA jisameM AcArya suhasti sahita 5000 zramaNa sammilita hue the|" prathama sadI I. pUrva meM gujarAta meM jainadharma kA paryApta prabhAva thaa| kAlakAcAryakathA meM ullekha hai ki isa kAla meM AcArya kAlaka bhar3auca gaye the aura vahA~ logoM ko jainadharma kA upadeza kiye the| isa samaya kI eka anya ghaTanA yaha thI ki bhar3auca ke prasiddha nyAyavid AcArya khapuTa ne bauddhoM ko eka dhArmika vAda-vivAda meM zikasta dI thii| gujarAta meM jainadharma kI vidyamAnatA kA nizcita pramANa kSatrapa kAla se upalabdha hotA hai / kSatrapa zAsaka jayadAmana ke pautra ke jUnAgar3ha zilAlekha (dUsarI sadI I.) meM una logoM kA ullekha hai jinhoMne kevalajJAna prApta kiyA aura jarAmaraNa se mukti pAyI / 'kevalajJAna' aura 'jarAmaraNa' jaina pAribhASika zabda haiM aura inase isa kSetra parisaMvAda-4 Page #80 -------------------------------------------------------------------------- ________________ 63 gujarAta meM jainadharma aura jaina kalA meM jainadharma ke prabhAva kI spaSTa jhalaka milatI hai| uparyukta zilAlekha ke jUnAgar3ha ke eka guphA meM prApta hone tathA usameM jaina paribhASika zabdoM ke aMkana hone se yaha anumAna kiyA jA sakatA hai ki ukta guphA meM sambhavataH kisI samaya jaina zramaNa nivAsa karate the| isa guphA tathA jUnAgar3ha ke bAbA pyArA kI guphAoM ke jaina zramaNoM ke lie nirmita hone kI bAta isase bhI puSTa hotI hai ki inameM svastika, bhadrAsana, mInayugala, nandIpada kalaza Adi mahattvapUrNa jaina pratIkoM kA aMkana hai| ye sabhI jaina pratIka kalyANakArI mAne jAte haiM tathA inakA aMkana mathurA ke jaina stUpa ke AyAgapaTToM para bhI huA hai| gujarAta meM jainadharma kA prabhAva isase bhI parilakSita hotA hai ki jaina AgamoM kI mAthurI vAcanA (san 300-313 I.) ke samaya nAgArjuna ne valabhI (saurASTra) meM jainAgamoM ko lipibaddha karane kA prayAsa kiyaa|" guptakAla meM valabhI jainadharma kA pramukha kendra thaa| zvetAMbara paraMparA ke anusAra isI sthAna para vIra nirvANa saMvat 980 (454 I.) athavA 993 (467 I.) meM devardhigaNi kSamAzramaNa kI adhyakSatA meM jaina zramaNoM kI eka saMgIti bulAI gaI aura jainAgamoM ko ko lipibaddha kiyA gayA / 12 jainadharma kI vidyamAnatA ke purAtAttvika pramANa bhI prApta hue haiN| akoTA se prApta aura saMprati bar3audA saMgrahAlaya meM surakSita kAMsya jaina mUrtiyA~ isake sabala pramANa haiN| inameM RSabhadeva aura jIvanta svAmI kI mUrtiyA~ guptakAlIna kalA ke utkRSTa namUne haiN| sabhI mUrtiyA~ dhotI evaM alaMkAra pahane haiN| inakI anagnatA se inake zvetAMbara hone kA saMketa milatA hai / sambhavataH isa kAla taka zvetAMbara paramparA yahA~ prabhAvazAlI ho gayI thii| valabhI ke maitraka zAsakoM ke rAjyakAla meM jainadharma unnata avasthA meM thaa| zaka saMvat 531 (609 I.) meM jainagraMtha vizeSAvazyakabhASya kI eka prati valabhI ke eka jaina mandira ko bheMTa kI gii|14 isa kAla kI eka anya ghaTanA yaha thI ki nayacakra ke graMthakartA mallavAdI ne eka dhArmika vAdavivAda meM bauddhoM ko parAjita kiyA jisake pariNAma svarUpa unheM 'vAdI' kI upAdhi pradAna kI gayI / 15 jaina paTTAvaliyoM se bhI isa kAla meM yahA~ jainadharma kI vidyamAnatA kA saMketa milatA hai kyoMki unameM ullekha hai ki valabhI ke vinAza ke samaya jaina mUrtiyoM ko surakSita sthAna para rakhane ke lie unheM zrImAla sthAnAntarita kiyA gayA tathA gaMdharvavAdivetAla zAMtisUri ne isa durdina kAla meM janasaMgha kI rakSA kI / 16 AcArya merUtuMga ne ukta jaina mUrtiyoM ke somanAtha evaM zrImAlapura sthAnAntarita karane kI ghaTanA ko cAmatkArika DhaMga se varNita kiyA hai / 17 zatrujaya mAhAtmya ke racayitA dhanezvarasUri valabhInareza zilAditya ke sama parisaMvAda-4 Page #81 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana sAmayika the / dhanezvarasUri ke prabhAva se zilAditya ne jainadharma aMgIkAra kiyA aura unhIM kI preraNA se usane bauddhoM ko apane rAjya se niSkAsita kiyA tathA tIrthasthAnoM para aneka jaina caitya sthApita karAye / mahUdI, lilavAdeva, vasantagar3ha aura valabhI se prApta kAMsya jainamUrtiyoM tathA DhAMka kI guphA mUrtiyoM se bhI isa kAla meM jainadharma ke prabhAvakArI hone kA saMketa milatA hai | " 19 64 nAndIpurI ke gurjara rAjAoM ke zAsanakAla meM jainadharma ne paryApta pratiSThA arjita kii| jayabhaTa prathama aura dadda dvitIya ne 'vItarAga' aura 'prazAntarAga' jaise viruda dhAraNa kiye | 20 cU~ki ye viruda jaina paramparA ke haiM ataH ina rAjAoM para jainadharma kA prabhAva spaSTa dRSTigocara hotA hai / yaha bhI saMbhava hai ki ina zAsakoM ko ye viruda jaina dharmAvalambiyoM dvArA pradAna kiye gaye hoM kyoMki inakA apanA dharma saurya dharma thA | 21 IsA kI chaThI sAtavIM zatAbdI kI akoTA kI kucha kAMsya jaina mUrtiyA~ bhI jainadharma kI unnata avasthA kI pratIka haiM / 22 gujarAta ke cAlukyoM ke zAsanakAla meM jainadharma ke sambandha meM koI sUcanA nahIM prApta hotI hai lekina karnATaka meM jainadharma kAphI prabhAvazAlI thA tathA cAlukya nareza vinayAditya, vijayAditya aura vikramAditya dvitIya dvArA ise paryApta prazraya milA | 23 rASTrakUTa zAsaka amoghavarSa prathama, kRSNa dvitIya, indra tRtIya aura indra caturtha dvArA jainadharma ko samucita protsAhana prApta huA / vastutaH amoghavarSa hindU kI apekSA jaina adhika thA / usane AcArya jinasena ko apanA dharmaguru svIkAra kiyA thA / vaha unakA itanA Adara karatA thA ki unake smaraNa mAtra se hI vaha apane ko kRtya kRtya samajhatA thA / aneka rASTrakUTa sAmantazAsaka tathA adhikArIgaNa bhI jainadharmAvalambI the / 24 san 821 I. ke eka zilAlekha meM navasArI meM avasthita mUlasaMgha kI senasaMgha zAkhA, caityalAyatana aura vasahikA kA ullekha hai / mUlasaMgha digambara jainasaMgha kI mUlazAkhA hai aura senasaMgha usakI prazAkhA / 26 aisA pratIta hotA hai ki isa kSetra meM digambara jainadharma adhika prabhAvazAlI thA / isa kAla kI akoTA kI aneka kAMsya jaina mUrtiyoM se yahA~ zvetAmbara jainadharma kA bhI prabhAva dRSTigocara hotA hai / gurjara pratIhAra zAsaka jainadharma ke prati udAra the / prabhAvaka carita ke aMtargata bappabhaTTi carita meM nAgAvaloga (nAgabhaTa dvitIya) ke jainadharma aMgIkAra karane kA ullekha hai / usameM yaha bhI ullekha hai ki usane moderA aura aNahilapura meM jainamandiroM kA nirmANa karAyA aura zatruMjaya evaM giranAra kI tIrthayAtrA kI / 28 isa kAla meM parisaMvAda - Page #82 -------------------------------------------------------------------------- ________________ 65 gujarAta meM jainadharma aura jaina kalA jainadharma ke prabhAvakArI hone kI bAta vardhamAnapura evaM dostaTikA meM jainamandiroM ke avasthita hone se bhI pramANita hotI hai / 29. . cApotakaToM ke zAsanakAla meM jainadharma ne kAphI pragati kI tathA usakI nIMva atyanta dRr3ha ho gyii| vanarAja ne devacandrasUri ko apanA guru svIkAra kiyA tathA jainadharma aMgIkAra kara liyaa| zIlaguNasUri ke nirdeza para tathA jainadharma ke prati apanA sammAna pradarzita karane ke lie usane apanI rAjadhAnI aNahilapATaka meM paMcAsara pArzvanAtha kA mandira bnvaayaa|31 jainadharma ke prati usake sammAna kA saMketa isa bAta se bhI milatA hai ki usane caityavAsI jaina sAdhuoM kI salAha para acaityavAsI sAdhuoM ko rAjadhAnI se niSkAsita kara diyA / 72 caulukya yA solaMkI kAla meM jainadharma apane caramotkarSa ko prApta huaa| solaMkI rAjAoM ne jainadharma ko yathocita prazraya pradAna kiyaa| solaMkIvaMza kA saMsthApaka mUlarAja (laga0 941-996 I0) zaiva thA parantu jainadharma ke prati vaha udAra thA kyoMki usane yuvarAja cAmuNDarAya ko varuNasarmaka (vartamAna vadasmA-mehasAnA) sthita jaina mandira ke saMrakSaNArtha eka bhUmidAna kI anumati dI thI / 33 mUlarAja ne apanI rAjadhAnI aNahilapATaka meM eka jaina mandira kA bhI nirmANa karAyA thaa| saMbhavataH vaDanagara ke AdinAtha mandira kA pITha aura vedibandha isI ke rAjakAla meM nirmita hue haiN| mUlarAja ke bAda kramazaH cAmuNDarAja (la0 996-1009 I.) aura durlabharAja (la0 1009-1023 I0) siMhAsanArUr3ha hue| hemacandra se jJAta hotA hai ki jaina siddhAntoM ko bhalIbhA~ti samajhane ke uparAnta durlabharAja ne vidvAn jaina zramaNoM kA AdarasatkAra kiyA aura sAtha hI sAtha bauddhoM ke ekAntavAda kA virodha kiyaa| 3* hemacandra ke isa kathana kA spaSTIkaraNa dvayAzrayakAvya para likhita abhayatilaka kI TIkA meM isa prakAra kiyA gayA hai-durlabharAja ne jaina siddhAntoM kA jJAna jinezvarasUri se prApta kiyA aura jaba jinezvarasUri ne eka vAdavivAda meM bauddhoM ke ekAntavAda kA khaNDana kiyA to usane bhI bauddha siddhAntoM kA pratyAkhyAna kiyA / 6 jinezvarasUri ke pANDitya se prasanna hokara durlabharAja ne unheM 'kharatara' kI upAdhi pradAna kii| isa kAla meM kaI jaina mandira nirmita hue jinameM Aja kevala thAna kA jaina mandira hI avaziSTa hai| durlabharAja kA uttarAdhikArI bhIma prathama (la0 1023-1065 I.) zaiva dharmAvalambI thA parantu usane jainadharma ke pracAra-prasAra meM kisI bhI prakAra kI rukAvaTa nahIM ddaalii| isakA sabase prabala pramANa usake daNDanAyaka vimalazAha dvArA nirmita parisaMvAda-x Page #83 -------------------------------------------------------------------------- ________________ 66 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana AbU kA vizvavikhyAta RSabhadeva mandira hai jo Aja bhI vidyamAna hai / isI ke zAsanakAla kA kuMbhAriyA kA sundara mahAvIra mandira bhI hai / solaMkI nareza karNa (lagabhaga 1065-1093 I.) ke saMbaMdha meM itanA hI jJAta hai ki usane jaina sAdhu abhayatilakasUri ko unake gaMdagI se rahane ke kAraNa 'maladhAri' kI upAdhi pradAna kI thii| 36 saMbhavataH kuMbhAriyA kA vartamAna zAMtinAtha mandira isI samaya banA / siddharAja jayasiMha (laga0 1093 - 1143 I.) ke zAsanakAla meM jainadharma ko bahuta protsAhana milaa| apane pUrvajoM kI taraha vaha bhI zaiva thA parantu jainadharma evaM ke prati usake mana meM kAphI sammAna thA / abhayadevasUri, kalikAlasarvajJa hemahemacandra maladhAri, vIrAcArya aura isI prakAra anya jainAcAryoM ke prati vaha mitravat vyavahAra karatA thA 13: zAntu, Azuka, vAgbhaTa, Ananda, pRthvIpAla, muMjAla aura udayana jaise jaina usake mantrimaNDala ke sadasya the / 4deg udayana kI sahAyatA se usane khaMgAra para vijaya prApta kI aura 'cakravartI' kI upAdhi grahaNa kI / 41 candra, jayasiMha ke zAsanakAla se zvetAmbara jainadharma gujarAta kA pramukha dharma bana gayA / prabandhoM ke anusAra usake hI darabAra meM digambaroM evaM zvetAmbaroM kA eka bahucarcita vAda-vivAda sampanna huA / isa vAda-vivAda meM zvetAmbara AcArya devacandrasUri ne digambara AcArya kumudacandra ko parAsta kiyA jisake pariNAmasvarUpa digambaroM ko gujarAta chor3anA par3A / 42 digambaroM para zvetAmbaroM ke prabhutva kA saMketa isa bAta se bhI hotA hai ki eka ora jahA~ zvetAmbara mandira evaM abhilekhoM kI bahutAyata hai vahIM dUsarI ora digambaroM ke purAtAttvika avazeSa nagaNya haiM | 3 jayasiMha ke rAjyakAla meM aneka jaina maMdiroM kA nirmANa huA / parantu inameM kevala kuMbhAriyA ke pArzvanAtha aura neminAtha mandira, giranAra kA neminAtha mandira aura sejAkapura kA jaina mandira hI Aja vidyamAna haiM / jayasiMha ne jaina mandiroM kA nirmANa karAkara tathA giranAra evaM zatruMjaya jaise jaina tIrthoM kI yAtrA kara jainadharma ko paryApta saMrakSaNa bhI pradAna kiyaa| itanA hI nahIM, caudahavIM sadI kI eka prazasti meM ullekha hai ki usane jainadharma svIkAra kara yaha Adeza jArI kiyA ki usake rAjya ke evaM anya sthAnoM ke jaina mandiroM para svarNa kalaza evaM patAkA lagAye jAyeM tathA prativarSa pavitra divasoM para pazubadha na kiye jAyeM / 4* parantu puSTa pramANa ke abhAva meM yaha niSkarSa nikAlanA ki jayasiMha bilakula parisaMvAda 4 Page #84 -------------------------------------------------------------------------- ________________ gujarAta meM jainadharma aura jaina kalA 67 jaina ho gayA thA, ucita nahIM hai, kyoMki eka avasara para usane jaina mandiroM para patAkA phaharAne kI manAhI kara dI thI / kumArapAla ( laga0 1143 - 1172 I0) ke gaddI para baiThane para jainadharma apane caramotkarSa ko prApta huA / vaha jainadharma kA sabase prabala poSaka thA / usane gujarAta meM jainadharma ke pracAra-prasAra meM mahattvapUrNa yogadAna kiyaa| usI kI udAratA kA pariNAma thA ki gujarAta zvetAmbara jainadharma kA pramukha kendra ho gayA / apane prArambhika jIvanakAla meM kumArapAla zaiva thA parantu kAlAntara meM vaha jaina ho gayA / AcArya hemacandra ke upadeza se vaha itanA prabhAvita huA ki usane 'paramAta' viruda dhAraNa kiyA / 47 jainadharma meM usakI AsthA apanI parAkASThA para usa samaya pahu~cI pratIta hotI hai jaba usane jainadharma ke kucha mUlabhUta siddhAntoM ke paripAlana karane kI khuleyAma udghoSaNA kI / hemacandrakRta dvayAzrayakAvya meM ullekha hai ki usane 'amAri' kI ghoSaNA kI / 48 'amAri' sambandhI sAhityika ullekha kA samarthana kumArapAla ke sAmantoM ke abhilekhoM se bhI hotA hai / san 1952 ke kirADu zilAlekha ke anusAra mahArAja AlhaNadeva ne yaha Adeza jArI kiyA ki zivarAtri tathA pratyeka pakSa ke aSTamI, ekAdazI aura caturdazI ke dina pazubadha na kiyA jAya / kumArapAla ke zAsanakAla ke eka anya abhilekha ke anusAra pUrNapAkSadeva ne yaha Adeza jArI kiyA ki amAvasyA tathA anya zubha dinoM para pazubadha na kiyA jAya / 50 yadyapi kumArapAla ke apane abhilekhoM meM 'amAri' kI kahIM bhI carcA nahIM hai tathApi yaha AMzika udghoSaNA nahIM thI kyoMki hemacandra ne spaSTa ullekha kiyA hai ki hindU devIdevatAoM ko bhI pazubali na kI jAya / uttarakAlIna prabandhoM se bhI isa bAta kI puSTi hotI hai kyoMki unameM ullekha hai ki durgApUjA ke avasara para pazubali na kI jAya / 52 AkheTa para bhI niSedha lAgU kiyA gayA thA / itanA hI nahIM, kumArapAla ne putrahIna vyaktiyoM kI sampatti ke adhigrahaNa kI manAhI kara dI thI tathA surApAna, juA khelane aura kapota evaM kukkuTa kI lar3AI meM bAjI lagAne para pAbandI lagA dI thI / 49 4 uparyukta ghoSaNAoM ke atirikta kumArapAla ne sthAna-sthAna para jaina mandiroM kA nirmANa karAkara bhI jainadharma ko poSaNa pradAna kiyA / hemacandra ne apane dvayAzrayakAvya meM kumArapAla dvArA nirmita kevala do hI jaina mandiroM kA ullekha kiyA hai; inameM eka aNahilapATaka meM aura dUsarA devapaTTana meM avasthita thA, donoM hI mandira pArzvanAtha ke the / parantu hemacandra ne apane triSaSTizalAkApuruSacarita meM ullekha parisaMvAda- 4 Page #85 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana kiyA hai ki prAyaH sabhI gA~voM meM jaina mandira the|57 prabhAvakacarita meM aNahilapATaka sthita kumAravihAra ke ullekha ke atirikta yaha bhI varNana hai ki kumArapAla ne apane 32 dA~toM ke pratizodharUpa 32 vihAroM kA nirmANa karavAyA, aNahilapATaka ke tribhuvanavihAra meM neminAtha kI pratimA sthApita karavAI, zatrujaya para eka jaina mandira kA nirmANa karavAyA tathA prAyaH sabhI mahattvapUrNa sthAnoM para jaina mandira banavAye / 58 merutuMga ne to use 1440 jaina mandiroM kA nirmANakartA kahA hai / 59. kumArapAla ne zatrujaya aura giranAra jaise pavitra jaina tIrthasthAnoM kI yAtrA bhI kI thii|6deg kumArapAla dvArA nirmita tAraMgA kA ajitanAtha mandira Aja bhI vidyamAna hai| isa mandira kI vizAlatA evaM surucipUrNa kalAzailI se bhI jainadharma kI sudRr3ha sthiti kA saMketa milatA hai| giranAra ke neminAtha mandira kI devakulikAe~, sarotrA kA bAvanadhvaja jinAlaya aura bhadrezvara kA jaina mandira bhI isI samaya nirmita hue haiN| kumArapAla ke bAda usakA putra ajayapAla gujarAta kA zAsaka huA jo eka kaTTara zaiva thaa| usane na kevala jainoM ko yAtanAe~ dIM apitu unake mandira bhI tor3avA DAle / 61 ajayapAla kI ina vinAzakArI pravRttiyoM ke bAvajUda jaina dharma phUlatA-phalatA rahA tathA use vastupAla, tejapAla, jagaDU Adi vaNika mantriyoM dvArA paryApta poSaNa milaa| vaNik mantriyoM meM vastupAla-tejapAla ke nAma vizeSa ullekhanIya haiN| jaina paramparA ke anusAra inhoMne aneka jaina mandira banavAe / 62 abhilekhIya pramANa se bhI isakA samarthana hotA hai| eka abhilekha meM ullekha hai ki 1219 I. taka vastupAla-tejapAla ne zatrujaya aura arbudAcala jaise pavitra tIrtha sthAnoM para tathA aNahilapura, bhRgupura, staMbhanakapura, staMbhatIrtha, darbhAvatI, devalakka Adi mahattvapUrNa nagaroM meM eka karor3a maMdira banavAye tathA bahuta se purAne mandiroM ke jIrNoddhAra karavAe / 63 yadyapi yaha varNana atizayoktipUrNa lagatA hai parantu isameM kiMcit sandeha nahIM hai ki unhoMne aneka mandira bnvaae| vastupAla-tejapAla dvArA nirmita jaina mandira Aja bhI giranAra aura AbU meM darzanIya haiN| ina sundara jaina mandiroM ke nirmANa evaM unake Aja taka surakSita rahane ke kAraNa vastupAla-tejapAla ke nAma gujarAta meM Aja bhI bahuta Adara ke sAtha lie jAte haiN| vastupAla kI jaina-dharma ke prati gaharI AsthA isa bAta se bhI prakaTa hotI hai ki usane zatrujaya aura giranAra kI tIrthayAtrA kI tathA aNahilapura, stambhatIrtha aura bhRgukaccha meM jaina bhaNDAroM kI sthApanA kii| jaba san 1242 I. meM caulukya zAsana kA anta huA to zAsana kI bAgaDora vAgheloM ne smbhaalii| vAgheloM ke rAjakAla meM jagaDUzAha ne jaina mandiroM kA nirmANa parisaMvAda-4 Page #86 -------------------------------------------------------------------------- ________________ gujarAta meM jainadharma aura jaina kalA karA kara tathA jaina tIrthoM kI yAtrA kara vastupAla-tejapAla kI dhArmika pravRttiyoM kA silasilA jArI rakhA / 66 parantu unakI sabase bar3I dena usakI dAnazIlatA thI jo usane 1256-58 I. ke daurAna gujarAta meM par3e bhayaMkara akAla ke samaya mAnavakalyANa hetu kiyA thA / 67 usake isa kArya se, jisameM use eka jaina sAdhu se preraNA milI thI, jaina dharma kI sthiti kAphI majabUta huI hogii| pethaDa nAmaka eka anya jaina vaNik ne bhI jaina mandiroM kA nirmANa karAyA thA / 68 miyANI evaM kathakoTa ke jaina mandira isI kAla meM nirmita hue haiN| isa prakAra 13vIM sadI taka gujarAta zvetAmbara jaina dharma kA mahattvapUrNa kendra bana gyaa| isa kAla ke sabhI jaina mandira zvetAmbara paramparA ke haiM aura unameM kisI-na-kisI tIrthaMkara kI pratimA sthApita kI gaI hai| solaMkI rAjAoM ke paryApta saMrakSaNa pradAna karane se tathA vahA~ kI janatA dvArA samucita poSaNa milane se zvetAmbara jaina dharma Aja bhI gujarAta meM eka pramukha dharma ke rUpa meM vidyamAna hai| sandarbha : 1. hemacandra, triSaSTizalAkApuruSacarita, bhAga 1, aMgrejI anuvAda-jAnsana, eca. ema., bar3audA, 1931, pR. 356 / 2. vahIM, bhAga 5, bar3audA, 1962, pR. 262. 265 evaM 313; uttarAdhyayanasUtra, aMgrejI __ anu.-harmana jakobI, saikreDa buksa Apha dI IsTa, bhAga 45, AksaphorDa, 1895, pR. 115 / 3. jaina, kA. pra. 'zrI nirvANakSetra giranAra', jaina eMTIkvairI, bhAga 5, saMkhyA 3, pR. 184 / 4. sTIveMzana, esa., harTa Apha jainijma, laMdana, 1915, pR. 74 / / 5. jaina, kA. pra., uparyukta, pR. 190; jaina, kai. candra, jainijma ina rAjasthAna, zolApura, 1963, pR. 8 / 6. bAUna, DablyU. ena., dI sTorI Apha kAlaka, vAziMgaTana, 1933, pR. 66 / 7. sTIveMzana, uparyukta, pR. 77-78; zAha, sI. je., uttara hindustAnamAM jaina dharma, bambaI, 1937, pR. 172 / / 8. sarakAra, DI. sI., selekTa iMskripzaMsa, bhAga 1, kalakattA, 1942, pR. 177 / 9. barjesa, je., eMTIkviITIja Apha kAThiyAvADa eNDa kaccha, vArANasI, 1964, pleTa 17, citra 3 / 10. smitha, vI. e., jaina strA eMDa adara eMTikviTIja Apha mathurA, vArANasI, 1969, pleTa 7, 9 aura 11 / parisaMvAda-4 Page #87 -------------------------------------------------------------------------- ________________ 70 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 11. kalyANavijaya, vIra nirvANa saMvat aura jaina kAla gaNanA, jAlora vI. saM. 1987, pR. 110; kApar3iyA, eca. Ara., hisTrI Apha kainonikala liTarecara Apha dI jainas, sUrata, 1941, pR. 61-62 / / 12. jakobI, harmana, jaina sUtrasa, khaNDa 1, saiDa buksa Apha dI IsTa, bhAga 22, AksaphorDa, 1884, iMTroDakzana pR. 37; desAI, mo. da., jaina sAhityano saMkSipta itihAsa, bambaI, . 1933, pR. 142 / 13. zAha, yU. pI., akoTA brAnjesa, bambaI, 1959, pR. 26-28 / 14. jinabhadra, vizeSAvazyaka bhASya, bhAga 1, saMpA.-dalasukha mAlavaNiyA, ahamadAbAda, 1966, prastAvanA pR. 3; mehatA, mo. lAla, jaina sAhitya kA vRhad itihAsa, bhAga 3, vArANasI, 1967, pR. 130 / 15. virajI ke. je., ezieNTa hisTrI Apha saurASTra, bambaI, 1952, pR. 181 / 16. kalyANavijaya (saMpA.) tapAgaccha paTTAvalI, bhAga 1, bhAvanagara, 1940, pR. 89 / 17. prabandhacintAmaNi, hindI anu. hajArIprasAda dvivedI, ahamadAbAda, 1940 pR. 133-34 / 18. virajI, ke. je., uparyukta, pR. 183 / 19. majamUdAra, ema. Ara. (saMpA.), hisTorikala eNDa kalcarala kronolAjI Apha gujarAta, bhAga 1, bar3audA, 1960, pR. 212-13 / 20. sAMkaliyA, eca. DI., dI ArkolAjI Apha gujarAta, bambaI, 1941- pR. 16, 234 / 21. deva, esa. bI., hisTrI Apha jaina monAsijma, pUnA, 1956, pR. 110 / 22. zAha, yU. pI., akoTA brAnjesa, pR. 29-40 / 23. alTekara, e. esa., dI rASTrakUTas eNDa deyara TAimsa, pUnA, 1934, pR. 310 / 24. vahI, pR. 311-12 / 25. alTekara, e. esa., 'sUrata pleTas Apha karkarAja suvarNavarSa', epigrAphI iNDikA, bhAga 21, pR. 134 evaM 144 / 26. jaikobI, inasAiklopIDiyA Apha rilIjana eNDa ithiksa, bhAga 7, eDinabarga, 1914, pR. 475 / 27. zAha, akoTA brAnjesa, pR. 48-55 / 28. prabhAcandra, prabhAvakavarita, gujarAtI anuvAda, pR. 165-67 / 29. jinasena, harivaMzapurANa, saMpA.-pannAlAla, vArANasI, 1962, 66.52-53 / 30. prabhAvakacarita, pR. 258 / 31. prabandhacintAmaNi, pR. 16-17 / 32. prabhAvakacarita, pu. 257-58 / parasaMvAda-4 Page #88 -------------------------------------------------------------------------- ________________ gujarAta meM jainadharma aura jaina kalA 33. majumadAra, e. ke., caulukyas Apha gujarAta, bambaI, 1956, pR. 310 / 34. prabandhacintAmaNi, pR. 22 / / 35. yAzraya kAvya, saMpA. kathavaTe, e. vI., bambaI, 1921, 7.64 / 36. vhii| 37. jinavijaya (saMpA.), kharataragaccha paTTAvalI saMgraha, kalakattA, 1932, pR. 3 / 38. majumadAra, uparyukta, pR. 311 / 39. se., sI. bI., jainijma ina gujarAta, bambaI, 1953, pR. 30 / 40. desAI, mo. da., jaina sAhityano saMkSipta itihAsa, pR. 227 / 41. jinavijaya, gujarAta kA jaina dharma, vArANasI, 1949, pR. 25 / 42. prabhAvaka carita, pR. 275-84; prabandha cintAmaNi, pR. 78-82 / 43. sAMkaliyA, dI ArkolAjI Apha gujarAta, pR. 228 / 44. vyAzraya kAvya, 15.16; 15.63, 88 / 45. prabhAvakacarita, pR. 307; prabandhacintAmaNi, pR. 77-78 / 46. bUlara, jArja, lAipha Apha hemacandrAcArya, kalakattA, 1936, pR. 23 / draSTavya-pArikha, _ Ara. sI., kAvyAnuzAsana, khaNDa 2, bambaI, 1938, prastAvanA pR. 187 / 47. prabandhacintAmaNi, pR. 72 / 48. vahI, pR. 104 / 49. vyAzraya kAvya, 20.22-23 / 50. ojhA, vo. jI., prAkRta eNDa saMskRta iMrikrappansa, bhAvanagara, 1895, pR. 172 / 73 / 51. vahI, pR. 205-7 / / 52. vyAzraya kAvya, 20.27 / 53. rAjazekhara, prabandhakoza, saMpA.-jinavijaya, zAMti niketana, 1935, hemasUri-prabandha, 58; jayasiMha sUri, kumArapAla bhUpAla carita, saMpA.-kSAntivijayagaNi, bambaI, 1926, 7.609-10 / 54. vyAzrayakAvya, 20.27-37 / 55. vahI, 20.89 / 56. triSaSTizalAkApuruSa carita, bhAga 6 , aMgrejI anu.-jAnsana, he. ema., saMpA.-sAMDesarA bI. je. bar3audA, 1962, pR. 310 / 57. vyAzraya kAvya, 20.98-99 / 58. triSaSTizalAkApuruSa carita, bhAga 6, pR. 311 / 59. prabhAvaka carita, pR. 321-28 / 60. prabandhacintAmaNi, pR. 104 / parisaMvAda-4 Page #89 -------------------------------------------------------------------------- ________________ 72 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 61. somaprabha, kumArapAla pratibodha, saMpA.-jinavijaya, bambaI, 1956, 2.20-24 / 62. prabandhacintAmaNi, pR. 117-19 / 63. jinaprabhasUri, vividhatIrthakalpa, saMpA.-jinavijaya, zAMtiniketana, 1934, pR. 79; jinaharSagaNi, vastupAla carita, saMpA.-kIrtimuni, ahamadAbAda, 1941, 1.44-48; arisiMha, sukRtasaMkIrtana, saMpA.-puNyavijaya, bambaI, 1961, prastAvanA, vR. 87-88 / 64. sukRtakIrtikallolinyAdi vastupAlaprazasti saMgraha, saMpA.-puNyavijaya, baMbaI, 1961, pR. 44 / 65. kathavaTe e. vI., kIrtikaumudI, prastAvanA, pR. 52 / 66. sAMDesarA, bI. je., liTarerI sarkala Apha mahAmAtya vastupAla, bambaI, 1953, pR. 38 / 67. sarvAnandasUri, jagaDUcarita, saMpA.-khakhkhara, ema. DI. bambaI, 1896, 6.10-63 / 68. vahI, 6.68-137 / 69. desAI, jaina sAhityano saMkSipta itihAsa, pR. 404-405 / sAndhya mahAvidyAlaya, kAzI hindU vizvavidyAlaya, vaaraannsii| parisaMvAda-4 Page #90 -------------------------------------------------------------------------- ________________ jaina zAsaka amoghavarSa prathama DaoN. dInabandhu pANDeya rASTrakUTa zAsaka amoghavarSa prathama ne 814 I. ke lagabhaga prArambha' se lekara 878 I. taka zAsana kiyA / amoghavarSa prathama jaina dharma kA anuyAyI thA kintu apane jIvana meM usane aisA udAharaNa prastuta kiyA jisase vaha dharma sahiSNutA ke pratIka ke rUpa meM prastuta hotA hai / anya dharmoM ke sAtha usakI pUrNa sadbhAvanA thI / dharma, sAhitya evaM kalA kA pujArI tathA prajAvatsala honA amoghavarSa prathama ke vyaktitva kA AkarSaka pahalU hai / amoghavarSa prathama ke zAsana ke antima kucha dazaka rAjanaitika dRSTi se zAntipUrNa jAna par3ate haiM / isa zAntipUrNa samaya kA pUrA-pUrA upayoga usane apane sAMskRtika evaM prajA hitArtha kAryoM ke lie kiyA hogA / amoghavarSa prathama jaina matAvalambI, syAdvAda sampradAya kA anuyAyI evaM jinasena kA ziSya thA / prajA ke hita kA vaha dhyAna rakhatA thA / saMjAna abhilekha meM yaha kahA gayA hai ki prajA para AI vipatti ko dUra karane ke lie usane jImUtavAhana, dadhIci evaM zibikI paramparA meM mahAlakSmI kI pUjA meM apanI eka u~galI hI arpita kara dI thI / " bhaTTAkalaMka ne apane zabdAnuzAsana meM amoghavarSa prathama kI baliko, jImUtavAhana, dadhIci evaM zibi kI tulanA meM kaI gunA zreSTha batAyA hai / amoghavarSaM prathama svayaM kavirAjamArga nAmaka grantha kA racayitA thA / yaha grantha kannar3a bhASA kA prathama kAvyazAstrIya grantha hai / isa zAsaka ne vibhinna sAhityakAroM ko prazraya evaM saMrakSaNa bhI pradAna kiyA / 12 vIM se 16 vIM zatAbdI taka ke sAhityakAroM ne amoghavarSa prathama dvArA sAhityakAroM ko prazraya dene ke guNa kI prazaMsA kI hai / " AdipurANa ke lekhaka jinasena evaM guNabhadra kA vaha saMrakSaka thA / " zAkaTAyana evaM vIrasena ne amoghavarSa prathama ke kAla meM hI kramazaH zAkaTAyana vyAkaraNa kI amoghavRtti" tathA guNadhara racita kasAyapAhuDa kI jayadhavalATIkA ' likhIM / ina donoM granthoM ke nAma amoghavarSa prathama ke sammAna meM hI usakI upAdhiyoM para rakhe gaye haiM / " isI zAsaka ke kAla meM mahAvIrAcArya ne apane gaNitasArasaMgraha nAmaka grantha ko pUrA kiyA | 3 1 kalA evaM sthApatya ke saMrakSaka ke rUpa meM amoghavarSa prathama ko hama elorA ke brAhmaNa evaM jaina layaNoM ke nirmANa ke sandarbha meM dekha sakate haiM / yahA~ ke dazAvatAra parisaMvAda - 4 Page #91 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana nAmaka zaiva layaNa meM amoghavarSa prathama kA eka abhilekha aMkita hai / 14 isa lekha prApti ke AdhAra para dazAvatAra layaNa ke nirmANa meM amoghavarSa prathama ke sahayoga kI saMbhAvanA kI jA sakatI hai / elorA ke jaina layaNoM kA nirmANa lagabhaga 9vIM zatAbdI meM huA thA / " yadyapi hameM koI spaSTa sAkSya nahIM prApta hai kintu amoghavarSa prathama kA ina layaNa nirmANoM se asambaddha honA nahIM jAna par3atA / 16 74 saMjAna abhilekha se yaha jJAta hotA hai ki amoghavarSa prathama gupta zAsaka candragupta dvitIya kI tulanA meM gurutara caritra tathA dAna dene vAlA thA / 17 ina donoM zAsakoM ke vyaktitva meM kAphI samAnatA dekhI jA sakatI hai / donoM ne hI rAjanItika parezAniyoM ke sAtha zAsana prArambha kiye aura kramazaH apanI sthiti ko sudRr3ha banA kara vidrohoM kA damana evaM vijaya abhiyAna kiye| amoghavarSaM prathama ke prArambhika dinoM kI parezAniyA~ kucha bhinna prakAra kI evaM gurutara thiiN| donoM hI zAsaka prajAvatsala evaM dhArmika the aura sAhitya tathA kalA ke abhivarddhaka evaM saMrakSaka the| saMjAna abhilekha ke racayitA ne amoghavarSa prathama kI tulanA meM candragupta dvitIya ko ucita hI prastuta kiyA hai / rASTrakUTa zAsaka ke gurutara vyaktitva kA ullekha bhI ucita hI hai / rASTrakUTa itihAsa meM amoghavarSa prathama kA gurutara vyaktitva sadA hI mAnya rahA / guNadhara racita kasAyapAhuDa kI vIrasena kRta jayadhavalA TIkA kI prazasti meM bhI gurjara narendra ke rUpa meM amoghavarSa prathama kI kIrti ko candramA ke samAna svaccha tathA usake madhya gupta nareza kI kIrti ko macchara ke samAna kahA gayA hai / " jaina matAvalambI amoghavarSa prathama ke zAsanakAla meM jaina dharma ko pUrNa saMrakSaNa prApta thA / apane samaya ke jaina AcAryoM kA usane pUrNa sammAna evaM saMrakSaNa kiyA / AcArya jinasena ko usane apanA guru mAnA thA / jinasena ke ziSya guNabhadra ko usane apane putra kRSNa dvitIya ke guru ke rUpa meM niyukta kiyA thA / amoghavarSa prathama ke kAla hI jinasena evaM guNabhadra kRta AdipurANa, guNadhara kRta kasAyapAhuDa kIM vIrasena kRta jayadhavalA TIkA evaM zAkaTAyana dvArA apane vyAkaraNa kI amoghavRtti nAmaka TIkA racI gaI / amoghavarSa prathama ke sAmantoM meM baMkeya jaina dharmAvalambI thA / " saundattI ke sAmanta bhI jaina the / kAnnUra abhilekha meM amoghavarSa prathama ko jaina dharmAvalambiyoM ke lie dAna detA huA ullikhita kiyA gayA hai / 21 elorA kI jaina guphAoM ke nirmANa meM bhI sambhavataH amoghavarSa prathama kA yogadAna rahA / 22 jaina paramparA meM bhI isa zAsaka ko mahattvapUrNa sthAna prApta hai / banavAsI ke kucha jaina vihAra use kaI dhArmika niyamoM ke pratisthApaka ke rUpa meM mAnate haiM / 23 parisaMvAda -4 Page #92 -------------------------------------------------------------------------- ________________ 75 jaina zAsaka amoghavarSa prathama jaina dharma ko saMrakSaNa dene ke sAtha hI sAtha amoghavarSa prathama ne svayaM tathA usake anya rAjakIya padAdhikAriyoM ne bhI dUsare dharmoM ke prati pUrNa sadbhAva rakhA / abhilekhoM meM prApta usake devatA sambandhI vizvAsa, devatAoM kI prazastiyoM evaM kiye gaye dAnoM Adi se yaha jJAta hotA hai ki rAjya zAsana apanI dhArmika nIti meM atyadhika udAra thaa| amoghavarSa prathama ne loka upadrava ko zAMta karane ke lie mahAlakSmI kI pUjA kI thI jisameM usane apane zarIra kA eka aMga hI arpita kara diyA thA / 24 usakI rAjamudrA para garur3a mudrA kA spaSTa ullekha bhI prApta hotA hai / 25 abhilekhoM ke prArambha meM prApta deva prazastiyoM tathA kiye gaye dAnoM ke ullekhoM se tatyugIna dhArmika sahiSNutA para vizeSa prakAza par3atA hai| amoghavarSa prathama ke konnUra abhilekha meM jinendra kI prazasti ke sAtha hI sAtha viSNu kI bhI prazasti kI gaI hai| vIra nArAyaNa ke rUpa meM aisA jAna par3atA hai ki amoghavarSa prathama viSNu ke avatAra ke rUpa meM mAnA jAtA thaa|27 isa sandarbha meM usakI lakSmIvallabha tathA zrIvallabha upAdhiyA~ ullekhya haiN| amoghavarSa prathama evaM usake sAmanta zAsakoM ke kaI abhilekhoM meM viSNu evaM ziva kI sAtha-sAtha prazasti kahI gaI hai / 28 amoghavarSa prathama ke samaya ke nIlaguDa abhilekha meM viSNu evaM ziva ke sAtha-sAtha brahmA, indra evaM pArvatI kA bhI ullekha huA hai / 29 gujarAta zAkhA ke rASTrakUTa zAsaka dantivarmA ke gujarAta abhilekha meM buddha ko namaskAra ke sAtha viSNu evaM ziva kI prazasti bhI prApta hai| yaha abhilekha bauddhoM ko diye gaye dAna se sambandhita hai| elorA ke dazAvatAra nAmaka zaila layaNa ke nirmANa meM saMbhavataH amoghavarSa prathama ne ruci lI thii|' isa layaNa meM aMkita isa zAsaka ke abhilekha kA Arambha om namaH zivAya se kiyA gayA hai / 32 amoghavarSa prathama ke kAla ke mantravADi evaM ziggauna abhilekhoM se jJAta hotA hai ki sAmanta zAsakoM ne sUrya evaM ziva mandiroM ke lie dAna diye / 33 amoghavarSa prathama ne isa prakAra na kevala prajAvatsalatA, sAMskRtika abhiruci evaM dhArmika sahiSNutA kA eka mAnadaNDa sthApita kiyA balki zAsakoM kI paramparA meM eka jaina zAsaka ke rUpa meM mahAn yogadAna diyA / pAda TippaNiyA~ 1. govinda tRtIya ke tokhaMDe abhilekha se usake zAsanakAla kI antima jJAta tithi 14 disambara 812 I. (epigrAphiyA iNDikA, bhAga 3, pR0 54, paMkti 1-2) evaM amoghavarSa prathama ke sirura abhilekha meM ullikhita usake zAsana ke 52veM varSa kI tithi 866 I. ke AdhAra para gaNanA ke anusaar| parisaMvAda-4 Page #93 -------------------------------------------------------------------------- ________________ 76 jainavidyA evaM prAkRta : antarazAstrIya adhyayana 2. kaNherI abhilekha ke AdhAra para (iNDiyana eNTikverI, bhAga 13, pRSTha 135) jayadhavalA TIkA kI parisamApti tithi ke AdhAra para yaha tithi mAnanA (sI0 Ara0 kRSNamAcArya, sAutha iNDiyana iMskripzaMsa, bhAga 11, khaNDa 1, prastAvanA, pR0 5 e0 esa0 altekara, di rASTrakUTaja eNDa deyara TAimsa, pR0 87) ucita nahIM hai kyoMki parisamApti tithi 837 I. hai / amoghavarSa prathama ke putra kRSNa dvitIya ke zAsanakAla kI jJAta prAraMbhikatama tithi 888 I. (epigrAphiyA iNDikA, bhAga 13, pR0 189, paMkti 2 - 3 ) hai / amoghavarSa prathama kI mRtyu 878 se 888 I0 ke bIca kabhI huI hogI, kintu kRSNa dvitIya ke zAsana prAraMbha kI nizcita tithi ke jJAta na hone ke kAraNa mRtyu tithi ko nizcaya pUrvaka nahIM kahA jA sakatA / yadi 888 I. kRSNa dvitIya ke zAsana kA AraMbhika varSa mAnA jAya to amoghavarSa prathama kA zAsanakAla 10 varSa ke lagabhaga aura bar3ha jAegA / 3. vidhvastai kAntapakSasya syAdvAdanyAyavAdinaH / devasya nRpatuMgasya vardhatAM tasya zAsanam // - mahAvIra kRta gaNitasArasaMgraha, maMgalAcaraNaM, zloka 8 / eka anya sandarbha meM syAdvAda kA ullekha amoghavarSa prathama ke konnUra abhilekha meM bhI prApta hotA hai (epigrAphiyA iNDikA, bhAga 6, pRSTa 37, zloka 44) / 4. yasya prAMzunakhAMzujAlavisaradvArAntarAvirbhavatpAdAmbhojarAjaH pizaGkamukuTapratyagraratnadyutiH / saMsmartA tvamoghavarSanRpatiH pUtAhamadyetyalaM sa zrImajjinasenapUjya bhagavatpAdo jaganmaGgalam // - guNabhadraracita uttarapurANa, prazasti, zloka 9 / sappaM pAtumasau dadau nijatanuM jImUtaketossutaH zyenAyAtha ziviH kapotaparirakSArthaM dadhIco'thine / tepyekekamatayankila mahAlakSmyai svavAmAMguli lokopadravazAntaye sma dizati zrovIranArAyaNaH // 5. - epigrAphiyA iNDikA, bhAga 18, pR0 248, zloka 47 / 6. karNATaka zabdAnuzAsanam, pR0 194; iNDiyana eMTikverI, bhAga 33, pR0 198 / 7. di jarnala Apha di bAmbe brAMca Apha di rAyala eziyATika sosAiTI, bhAga 22, pR0 81 ; kavirAjamArga, ke. bI. pAThaka saMpAdita, 1898 / 8. vahI / prazaMsA karane vAle sAhityakAra haiM nAgavarmA dvitIya (1150 I.) kezirAja (1225 I.) evaM bhaTTAkalaMka (1600 I.) / 9. di jarnala Apha di bAmbe brAMca Apha di rAyala eziyATika sosAyaTI, bhAga 22, pR0 85 / jinasena ne amoghavarSa prathama kA ullekha apane pAzvabhyudaya ( aMtimasarga, zloka 70) meM kiyA hai--bhuvanamavatu devaH sarvadAmoghavarSaH || parisaMvAda 4 Page #94 -------------------------------------------------------------------------- ________________ jaina zAsaka amoghavarSaM prathama 10. sUtra 'khyAte dRzye' (4 / 3 / 208) ke udAharaNa rUpa meM 'adahadamaughavarSo'rAtIn' ullikhita hai / amoghavarSa prathama dvArA zatruzAsakoM ke dAha kA ullekha eka abhilekha meM bhI prApta hotA hai- 'bhUpAlAtkaMDikAbhi (kaMTakAmAn ) sapadi vighaTitAnveSTayitvA dadAha / ' - ( kApaDavaMja abhilekha, epigrAphiyA iNDikA, bhAga 1, pR0 54, zloka 9 ) / 11. amoghavarSa rAjendrarAjyaguNodayA / --samAptA jayadhavalA prAbhRtavyAkhyA // - - jayadhavalATIkA, prazasti, zloka 8, 12 / 12. jaina sAhitya kA bRhada itihAsa, bhAga 5 ambAlAla pre0 zAha, vArANasI, 1969, prastAvanA, pR0 29 / 13. zrImatAmoghavarSeNa yena svaSTA hitaiSiNA / 77 devasya nRpatuMgasya vardhatAM tasya zAsanam // - maMgalAcaraNa, zloka 3, 8 / 14. ArkayolAjikala sarve Apha vesTarna iMDiyA, bhAga 4, pR0 87-89 / 15. iNDiyana ArkiTekcara, bhAga 1, pI. brAuna, bambaI, 1956, pR0 90 di ArTa Apha di rASTrakUTa, e0 gosvAmI evaM o. sI. gAMgulI, kalakattA, 1958, pR0 24-25 / 16. vahI / 17. hatvA bhrAtarameva rAjyamaharadevIM ca dInastato lakSmaM koTimaleravayatkila kalau dAtA sa guptAnvayaH / yenAtyAji tanuH svarAjyamasakRdvAhyAtyarthakaH kA kathA / hrIstasyonnati rASTrakUTa tilako dAteti kIrtyAmapi // -saMjAna abhilekha, epigrAphiyA iMDikA, bhAga 18, pR. 248, zloka 48 / 18. gUrjara narendra kIrterantaH patitA zazAGkazubhrayA / guptaiva guptanRpateH zakasya mazakAyate kIrtiH // -- prazasti, zloka 12 / 19. konnUra abhilekha, epigrAphiyA iMDikA, bhAga 6, pR0 31, zloka 35-36 // 20. di jarnala Apha di bAmbe brAMca Apha di rAyala eziyATika sosAyaTI, bhAga 10 pR0 167 evaM Age / zloka 35 evaM Age / 21. epigrAphiyA iNDikA, bhAga 6, pR0 31 22. draSTavya upari pAda TippaNI 17, 15 / eka jaina maMdira ke lie diye gaye dAna kA saMdarbha amoghavarSa prathama ke kAla ke rANevennUra kannar3a zodha saMgrahAlaya abhilekha meM bhI prApta hai / karNATaka iMskripzasa, bhAga 1, pR0 14- 16) / 23. draSTavya, e. esa. altekara, di rASTrakUTaja eNDa deyara TAimsa, pRSTha 312 / 24. saMjAna abhilekha, zloka, 47, upari TippaNI 5 meM uddhRta / 25. saMjAna abhilekha, zloka 50 ( bhagnA samastabhUpAlamudrA garur3amudrayA) konnUra abhilekha, zloka 13 (garur3amudrayA) evaM sirura abhilekha paMkti 13 ( garUr3a lAJchana ) / mudrA para parisaMvAda ka Page #95 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana garur3a kI pratikRtti ke lie draSTavya, amoghavarSa prathama kA javakher3a abhilekha, epigrApiyA iNDikA bhAga 32, pRSTha 129, TippaNI 1, phalaka 3; dantivarmA kA gujarAta abhilekha vahI, bhAga 6, pRSTha 285; amoghavarSa ke samaya kA hUvina-hippagi abhilekha, sAutha iMDiyana iMskripzaMsa, bhAga 11, khaMDa 1, pRSTha 5, TippaNI 1 / karka suvarNavarSa ke bar3odA abhilekha (iMDiyana eMTikverI, bhAga 12, pRSTha 156) evaM dhruva dvitIya ke bagumarA abhilekha (vahI pRSTha 189) kI mudrAoM para ziva kA aMkana kahA gayA hai| kintu ye aMkana garur3a ke hI jAna par3ate haiM / inameM se karka suvarNavarSa ke abhilekha kI mudrA prakAzita hai (vahI, pRSTha 156 ke sAmane kA phalaka) jisameM garUr3a ke paMkha spaSTa draSTavya hai| anya dhArmika pratIkoM meM svastika kA ullekha kiyA jA sakatA hai jinakA aMkana amoghavarSa prathama ke kAla ke sauraTUra abhilekha meM prApta hai (sAutha iMDiyana iMskripzaMsa, bhAga 11, khaNDa 1, pRSTha 8 TippaNI 3) / 26. zriyaH priyassaMgatavizvarUpassudarzanacchinnaparAvalepaH / dizyAdanaMtaH praNatAmareMdraH zriyaM yAMdyaH prabhavo jinendraH // anantabhogasthitiratra pAtu vaH pratApazIlaprabhavodayAcalaH / surASTrakUTojjitavaMzapUrvajassa vIranArAyaNa eva vo vibhuH / / -konnUra abhilekha, zloka 1-2, epigrAphiyA iMDikA, bhAga 6, pRSTha 39 / 27. vahI, zloka 2 / 28. amoghavarSa prathama ke saMjAna, javakheDa, tarasAdI evaM sirura abhilekha tathA usake kAla ke nIlaguMDa abhilekha evaM dantivarmA ke gujarAta abhilekhoM meM nimna zloka pAyA jAtA hai sa vo'vyAdvedhasA dhAma yannAbhikamalaM kRtaM / harasya yasya kAntendukalayA kamalaM kRtaM // 29. jayati bhuvanakAraNaM svayamUjjita purandranandano murAriH / jayati girisutA niruddhadeho duritamayApaharo harazca devaH / / viSNu evaM ziva ke saMbaMdha meM dUsarA zloka vahI hai jo TippaNI 28 meM uddhRta hai (epi grAphiyA iMDikA, bhAga 6, pRSTha 102, zloka 1, 2) / 30. vahI, pRSTha 277, pNkti| 31. draSTavya, upari TippaNI 14, 15 / 32. AyolAjikala sarve Apha vesTarna iMDiyA, bhAga 5, pRSTha 87, paMkti / 33. epigrAphiyA iMDikA, bhAga 1, pRSTha 211 evaM Age, karNATaka iMskripzaMsa, bhAga 1, pRSTha 13 evaM aage| sudRSTipurI DigrI kAleja, baliyA, u0 pra0 .. parisaMvAda-4 Page #96 -------------------------------------------------------------------------- ________________ Emperor Kharavela and the Jaina Tradition in Orissa Dr. Krishna Chandra Acharya After the invasion of Kalinga by the great emperor Asoka the history of Kalinga is somewhat obscure. But in about 1st century B. C. there emerged the great Kalinga empire having Kharavela as its great sovereign ruler. The inscription in the Hathigumpha cave in the Udaygiri hill near Bhubaneswar details the manifold achievements of Kharavela. The damaged condition of the rock leaves many more events of Kharavela's reign unknown, yet whatever remains is enough to give clear evidence of the glorious rule of Kharavela, whose eventful career is a landmark in the history of Kalinga, nay in the history of ancient India. Kharavela belonged to third generation of the royal Chedi dynasty of Kalinga. From his title, Maharaja and Mahameghavahana it appears that he was a very powerful king during his time. He was endowed with all auspicious signs of a ruler and was well-versed in the art of writing, accountancy, law and administration. At the age of sixteen he was installed as Yuvaraja and took the responsibility of administration. Eight years later he was crowned king. For Kharavela was not merely a great conquerer. He was a good administrator as well and ruled his kingdom with perfect peace. public welfare he spent large sums on irrigation, gardening and house building. His own palace, Mahavijayaprasada was also magnificently built. He repaired and enlarged a canal which was originally excavated by a Nanda king three centuries ago. This Nanda king was probably Mahapadmananda. Another curious incident was that the great image of Jina Rsabhadeva which was carried away by this Nanda king to Magadha from Kalinga at the time of his invasion, was again brought back to Kalinga by Kharavela.' Thus he avenged the wrong done to Orissa and its people through centuries by Magadha emperors. Kharavela being a devout Jaina patronised Jainism. He excavated a number of caves in the Kumari Parvata (Khandagiri hill) and also a monastery in See K. P. Jayaswal, JBORS Vol. III Dec. 1917 pp. 425-85. 1. parisaMvAda - 4 Page #97 -------------------------------------------------------------------------- ________________ co jainavidyA evaM prAkRta : antarazAstrIya adhyayana the neighbourhood for the Jaina monks. Since a considerable portion of the inscription referring to the above is damaged, nothing can be guessed as to what happened during the latter part of the reign of Kharavela. From the Udayagiri caves, it appears that the king himself, in company of his queen, led the life of a sramana during his old age. We know nothing about his descendants and the fate of his conquests after his death. Another great name in the ancient history of Kalinga is king Brahmadatta. He is believed to have embraced Jainism. There are many place names in Oriss a which were meant mainly to conmemorate some of the Jaina legends as narrated in the Jaina scriptures. A mountain range called Baula is situated in a village namely Podasingi in the Keonjhar district. A side of this region is marked by the ruins of a wall. The images of a number of Tirtharkaras, Yaksas and Yaksinis are scattered over here. In the table-land above here one also finds a large status of Malavira. This region was previously under Tosali. The name Baula appears to be a corrupt form of Vipula (of Rajagiri) on which Mahavira first preached his doctrines. It is interesting to note that the circular size of the above mountain range bears similarity with that of Rajagiri hills. Apart from the above historical evidences, there are also literary and religious evidences to show the impact of Jainism on the Orissan culture. The influence of Jaina literature is clearly noticed in the poems of ancient Oriya poets. The story of giving one hundred loads of lotus flowers by Krishna to Kamsa and the term Radhacakra used in connection with the revolving wheel that was pierced through by Arjuna in Draupadi Svayambara all find mention in the ancient Oriya literature. The famous Oriya Bhagavata written By Jagannatha Das in the sixteenth century contains a chapter in its fifth sarga to preach Jaina doctrine by way of the instructions imparted by Rsabhadeva to is one hundred sons. Here it is said that total emancipation lies in renunciation of binding forces such as desire and hatred. In mid-nineteenth century Orissa saw a great religious movement in the form of what is known as Alekha dharma. The sole preacher of this religion is known to be Mahima Svami. This sect does not believe in idol-worship, does not approve of caste system, preaches picy and 2. See Sarala Mahabharata and Rasakallola of Dinakrsna. parisaMvAda-4 Page #98 -------------------------------------------------------------------------- ________________ Kharavela and the Jaina Tradition 81 non-violence. Alekha bhajana or Sunya Upasana or meditation on the void or non-entity is core of this religion. The saints of this faith wear a bark garment known as Kumbhipata after the name of the tree called Kumbhi. The monks usually lead the life of Parivrajaka and wherver they go they do not remain there for more than a night. The avadhutas, as they are called, live a rigorous way of life without inflicting pain on others. The shrine of this religious sect is at Joranda in the Dhenkanal district. The Visnugarbhapurana of Caitanya Das and Stuti Cintamani of Bhima bhoi are the two immortal poems which preach this religion. The teachings of Rsabhadeva find mention in the Visnugarbhapurana. The doctrine of non-violence and doing good to others even at the risk of one's own self which are the very essence of Jainism, are nicely portrayed in popular folk literature of Orissa. The ideal of Jaina asceticism find its echo in popular poem like Tika Govindacandra etc. The sacred memory of Parsvanatha is alive among the people of Orissa and the caves of Khandagiri stand witness to his religious preaching. Jainism which was at the apex of glory in Orissa during the reign of Kharavela remained as such till the fifth century A. D. when the tantricism in Jainism rose its head to compete with that of the Buddhists. This trend remained until the rise of Vaisnavism in the tenth century A. D. Last but not the least, Lord Jagannatha of Puri and the Jagannatha cult which have been dominating the entire culture and literature of Orissa through centuries are said to be originated from Jainism. Lord Jagannatha is regarded as Rsabhadeva and the word natha associated with His name has a close likeness with the names of the Jinas suffixed by natha or deva. The Jagannatha cult in Orissa is believed to have its origin from early Vedic period, thus finding a coincidence with the origin of Jainism about the same period. The famous car festival of Lord Jagannatha is a reminiscence of the Caitya Yatra of Jainas. The Kalpa Vata (fig tree believed to be wish-fulfilling), Cakra ksetra, the twentyfour steps to the Puri temple symbolising the twentyfour Jaina Tirthankaras are all associated with Jainism. Indrabhuti in his 'Jnanasiddhi' offers his salutation to Lord Jagannatha by calling Him both Jina and Buddha and resembling the sky (Sunya). pranipatya Jagannathem sarvajinavararcitam/ sarvabuddhamayam siddhivyapinam gaganopamain// 6 parisaMvAda -4 Page #99 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana Pandit Nilakantha Das, a noted literateur and writer of Orissa opines that the Jagannatha cult started purely from Jainism and in course of time it has combined in it several religious doctrines. In fact now we see that Lord Jagannatha who is popularly invoked as Patitapzvana (purifier of the fallen) is a harmonious blending of all religious faiths sarva-dharma-samanvaya). 82 Lastly it has to be admitted that the cultural, religious and the literary tradition which prevails in Orissa through the ages right from the times of emperor Kharavela and still earlier are the result of the impact of Jainism. Comments As regards the Jina images carried oway by Nandaraja the author identified the Nanda ruler as Mahapadmananda with certainty which must not be taken for granted in the persent state of our knowledge. The author has suggested such identity of place-names (Baula-Rajagiri) and physical features which appear to be imaginary and more over has nothing to do with the Jaina tradition in Orissa. The auther is also tempted to make wild guessings, one of which pertains to Jagannatha cult. The concluding paragraph is however ambiguous and demands and explanatory note. Department of Sanskrit, Utkal University, Vani Vihar, Bhuvaneswar, Orissa. parisaMvAda-4 Also see Odisare Jaina 3. See Odia Sahityara Krama Parinama. dharma by Dr. Laxminarayana Sahu. Also see my article Influence of Jainism on Orissan Culture. Maruti Nandan Prasad Tirvari. Page #100 -------------------------------------------------------------------------- ________________ jaina cintana aura samAja vijJAna Page #101 -------------------------------------------------------------------------- ________________ satve jIvA vi icchaMti jIviu na marijjauM / tamhA pANavahaM ghoraM niggaMthA vajjayaMti NaM // jahA dummassa pupphesu bhamaro Aviyai rasaM / Na ya puppha kilAmeI soya poDei appayaM // emee samaNA muttA je loe saMti saahunno| vihaMgamA va pupphesu dANabhattesaNe rayA // -dsveaaliysuttN| Page #102 -------------------------------------------------------------------------- ________________ jaina zAstroM ke sAmAjika evaM sAMskRtika tattvoM kA mAnavavaijJAnika adhyayana DaoN. gokulacandra jaina jaina zAstra 1.01 jaina zAstra prAcIna bhAratIya bhASAoM-prAkRta, saMskRta, apAMza tathA vibhinna kSetrIya bhASAoM meM nibaddha haiM aura Aja bhI bar3I saMkhyA meM upalabdha haiN| prAcIna paramparAoM ke AdhAra para saMkalita yA likhita hone ke kAraNa inheM prAcIna mAnA jAtA hai| upalabdha sabhI zAstroM kA sIdhA sambandha tIrthakara vardhamAna mahAvIra aura unakI paramparA se hai| 1.02 jaina zAstroM ko unakI pUrva paramparA, lekhana-kAla tathA viSaya-vastu ke AdhAra para spaSTa rUpa se paribhASita aura vargIkRta kiyA gayA hai| isalie vahA~ zAstroM kI paribhASA aura unakI viSayavastu ke nirdeza kA prazna nahIM hai| vijJAna (necurala sAinseja) tathA samAja-vijJAna (sozala-sAinseja) ke AdhAra para viSayoM kA aba jo nayA vargIkaraNa kiyA jAtA hai, vaisA vargIkaraNa prAcIna zAstroM kA sambhava nahIM hai| ina zAstroM meM praviSTa hokara vibhinna viSayoM kI sAmagrI ko khojanA hogA aura usakI vargIkRta viSaya sUciyA~ taiyAra karanI hoNgii| 1.03 zAstroM kI vizvasanIyatA kA prazna, anusandhAna kI dRSTi se atyadhika mahattvapUrNa hai| prAcIna zAstroM ke adhyayana anusandhAna kI, bhASAvaijJAnika, tulanAtmaka tathA anya Teknikala paddhatiyA~, pichalI do zatAbdiyoM meM vikasita huI haiN| unase zAstroM kI vizvasanIyatA kA parIkSaNa karanA sambhava huA hai| ina kasauTiyoM para kasane se aneka prAcIna batAyI jAne vAlI pothiyoM kA pardAphAza huA hai aura aneka zAstroM kI vizvasanIyatA nidhi rUpa se pramANita huI hai| 1.04 zAstroM ke lekhana para deza aura kAla kA prabhAva nizcita rUpa se dekhA jAtA hai| prabhAva kI mAtrA kamobeza ho sakatI hai, para sarvathA prabhAvahIna zAstra kI kalpanA nahIM kI jA sktii| zAstroM para deza aura kAla ke prabhAva ko jAMcane kA sthUla AdhAra aitihAsika aura tulanAtmaka apanAyA jAtA hai| yaha upayogI bhI siddha huA hai| tulanAtmaka se abhiprAya mAtra zAstroM kI pArasparika tulanA se nahIM hai, pratyuta samasAmadhika purAtAtvika, abhilekhoya tathA anya sAkSyoM se tulanA karake tathyoM ko jAMcane-parakhane se hai| parisaMvAda-4 Page #103 -------------------------------------------------------------------------- ________________ 86 zAstroM kA adhyayana Adhunika sandarbha meM kaise kareM 2.01 prAcIna zAstroM meM upalabdha sAmagrI ke Adhunika sandarbhoM meM vizleSaNa kA kArya atyadhika kaThina hai / pratIka-rUpaka (elIgorIz2a), varNaka (moTipha ) tathA atizayoktipUrNa vivaraNoM kI sthiti meM yaha kArya aura bhI jaTila ho jAtA hai / isake lie bahujJatA, adhyayana meM satata jAgarUkatA tathA Agraha rahita udAra dRSTi Avazyaka hai / inameM se kisI eka ke bhI abhAva meM adhyetA zAstroM kI durvyAkhyA bhI kara sakatA hai aura mahattvapUrNa sAmagrI najarandAz2a bhI ho sakatI hai / atizaya audArya bhI khataranAka siddha hotA hai / jainavidyA evaM prAkRta : antarazAstrIya adhyayana 2.02 eka bar3I kaThinAI yaha bhI AtI hai ki pAramparika vidvAn naI vyAkhyAvizleSaNoM se apanI asahamati bhI vyakta kara sakate haiM, bhale hI niSkarSa sahI aura mahattvapUrNa hoM / Age maiM jaina zAstroM ke sandarbha meM jo sAmagrI tathA zAstrIya zabdAvali aura usakA vizleSaNa yahA~ prastuta karU~gA, usameM bhI isa sambhAvanA ko sarvathA nakArA nahIM jA sakatA / mere sAtha thor3I suvidhA ora riyAyata isalie ho jAtI hai ki eka ora pAramparika zAstrIya paddhati tathA dUsarI ora Adhunika adhyayana paddhati, donoM ke chora kucha-kucha merI pakar3a meM A gaye haiM / isalie yaha bhI kaha sakatA hU~ ki 'nAmUlaM likhyate kiMcit, nAnapekSitamucyate' arthAt mUla zAstra se haTakara kucha nahIM likhA jAyegA aura anapekSita bhI kucha nahIM kahA jAyegA / zAstroM meM sAmAjika aura sAMskRtika tatvoM kI khoja 3. 01 pahale kahA gayA hai ki vartamAna meM jo prAcIna jaina zAstra upalabdha haiM, una sabhI kA sIdhA sambandha tIrthaMkara vardhamAna mahAvIra aura unakI paramparA se hai / mahAvIra ke jIvana aura unakI paramparA viSayaka anusandhAnoM ne itane tathya hamAre sAmane lAkara upasthita kara diye haiM ki jJAna-vijJAna kI vibhinna zAkhA prazAkhAoM ke sandarbha meM unake antarazAstrIya (inTaraDisiplInarI) adhyayana-anusandhAna kI sambhAvanAeM vyApaka aura mukhara hotI jA rahI haiM / 3.02 mahAvIra kA janma IsA pUrva chaThI zatAbdI meM kaba aura kisa dina huA thA yaha bhI itihAsavidoM ne nizcita kara liyA hai| bhAratIya tithiyoM ke anusAra caitra zukla trayodazI ko mahAvIra kA janma huA / IsavI san kI gaNanA ke anusAra vaha dina 30 mArca IsA pUrva 599 thA / mahAvIra ke pitA siddhArtha vaizAlI gaNatantra ke kuNDagrAma ke rAjA the / ina donoM sthaloM kI pahacAna purAtAttvika sandarbha sAmagrI ke AdhAra para kara lI gayI hai / samAjazAstrIya sandarbha sAmagrI ne bhI isameM madada kI hai / mahAvIra jJAtRvaMzI the / bihAra ke ina kSetroM meM jathariyA jAti abhI bhI vartamAna parisaMvAda -4 Page #104 -------------------------------------------------------------------------- ________________ jaina zAstroM ke sAmAjika evaM sAMskRtika tatvoM kA mAnavavaijJAnika adhyayana hai| yaha jJAtR kA hI apabhraMza-parivartita nAmakaraNa hai| mahAvIra ke anuyAyiyoM ko zrAvaka kahA gayA hai| bihAra ke mAnabhUma, siMhabhUma Adi jiloM meM sarAka jAti aba bhI pAyI jAtI hai| vaha apane ko mahAvIra kI paramparA kA mAnatI hai| samAjazAstrIya dRSTi se ina jAtiyoM kA adhyayana mahattvapUrNa ho sakatA hai| bhArata ke anya pradezoM meM sthita jaina dharmAnuyAyiyoM kA adhyayana vibhinna dRSTiyoM se apekSita hai| 3.03 mahAvIra ne svayaM apane pUrva kI kisa paramparA ko apanAyA, isa viSaya meM bhI gaveSaNA huI hai| mahAvIra ke mAtA-pitA pArzva ke anuyAyI the| pArzva ke anuyAyI pArvApatya kahalAte the| magadha meM pApityoM ke mohalle ke mohalle maujUda the| 3.04 pArzva se aura pUrva sindhughATI kI sabhyatA taka purAtAttvika anusandhAnoM ne isa paramparA kA sUtra jor3a diyA hai| isase isa paramparA ke mAnava-vaijJAnika adhyayana kI sambhAvanAe~ banI haiN| 3.05 mahAvIra 'jina' mAne jAte the| isalie unake anuyAyI kAlAntara meM jaina kahalAe aura unake dharma ko jinadharma yA jaina dharma kahA gyaa| inhIM arthoM meM unakI paramparA ke zAstroM ko jaina zAstra kahA jA sakatA hai yA kahA jAnA caahie| vAstava meM prAcIna bhAratIya sAhitya ke vaidika, jaina, bauddha jaise vargIkaraNa kAlAntara meM avaijJAnika siddha hoMge, aisI hamArI dhAraNA hai / 3.06 jaina paramparA ke jo prAcIna zAstra upalabdha haiM, ve vibhinna prakAra kI prAkRtoM, saMskRta, apabhraMza tathA vibhinna kSetrIya bhASAoM-prAcIna kannar3a, prAcIna tamila, jUnI gujarAtI, purAnI rAjasthAnI Adi meM upalabdha haiN| yaha akAraNa nahIM hai| isakA aitihAsika aura zAstrIya AdhAra hai| mahAvIra ne jana bhASA meM upadeza diye the jise ardhamAgadhI kahA gayA hai| jaina zAstroM meM kahA gayA hai ki hamArA vAstavika prayojana tAtparya samajhAne se hai, zabdoM se moha yA unake prati Agraha nahIM hai| isIlie yaha bhI kahA gayA ki bhagavAn to artha kA upadeza dete haiM, unake ziSya unheM zabdoM meM grathita karate haiM--'atthaM bhAsai bhagavA / ' yahI kAraNa hai ki mahAvIra ke ziSya jisa kSetra-pradeza meM gaye, vahA~ kI bhASA meM mahAvIra ke upadezoM ko jana-mAnasa taka pahu~cAyA, usI meM zAstroM kI racanA kii| yaha eka bahuta bar3A bhedaka tattva hai jo jaina paramparA ko vaidika yA zrauta-smArta paramparA se alaga karatA hai| parisaMvAda-4 Page #105 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana 3.07 jaina zAstroM meM sAmAjika aura sAMskRtika tattva itanI pracura mAtrA meM upalabdha haiM ki unakA samAjavaijJAnika aura mAnavavaijJAnika adhyayana ina vijJAnoM ke lie nayI AdhArabhUmi aura naye kSetra udghATita kregaa| prastuta goSThI ke lie jo AdhAra-sUtra nirdhArita kiye gaye haiM, unake sandarbha meM jaina zAstroM kI dRSTi ko spaSTa karane kA maiM prayatna kruuNgaa| mAnavavijJAna kA pAramparika itihAsa 4.01 sabhI jaina-zAstra isa viSaya meM ekamata haiM ki mAnava ke sAmAjika jIvana kA kramika vikAsa huA hai| vikAsa aura hrAsa kA krama pahie kI taraha vRttAkAra ghUmatA rahatA hai / ise 'kAlacakra' kahA gayA hai| utkarSakAla ko 'utsarpiNI' aura apakarSa kAla ko 'avasarpiNI kAla' kahA gayA hai / 4.02 isI krama meM 'bhogabhUmi', 'yaugalika jIvana', 'kalpavRkSa' aura 'kulakara vyavasthA' kA vivaraNa prApta hotA hai| mAnavavijJAna kI dRSTi se ise jA~cane-dekhane para mAnavavijJAna kI bhAratIya zabdAvali tathA upayogI sAmagrI prApta ho sakatI hai| 4.03 jaina zAstroM meM mAnava sabhyatA aura sAmAjika jIvana ke vikAsa kA jo pAramparika itihAsa milatA hai, usake anusAra prArambha meM manuSya kA jIvana sampUrNa rUpa se bhoga-maya thaa| isI kAraNa usa yuga ko bhoga-bhUmi kahA gayA hai| taba na sAmAjika jIvana thA aura na samAja vyavasthA ke lie aacaar-sNhitaa| kahA jAtA hai ki taba 'yugala' paidA hote the aura 'yugala' hI samApta ho jAte the| yugaloM kA jIvana vRkSoM para nirbhara thaa| unhIM se unakI sabhI AvazyakatAoM kI pUrti ho jAtI thii| ina vRkSoM ko 'kalpavRkSa' kahA gayA hai| bAda ke sAhitya meM bhogabhUmi aura kalpavRkSoM kA jitanA aura jisa prakAra kA varNana prApta hotA hai, usase usa yuga kA, usa yuga ke sAmAjika jIvana kA ThIka-ThIka citra banA pAnA sambhava nahIM hai, phira bhI usa varNana meM se jo sUtra prApta hote haiM unase sAmAjika jIvana ke prArambha kI sthiti kA AdhAra milatA hai| ina sUtroM kA saMkalana mAnavavijJAna ke adhyayana ke lie upayogI hogaa| 4.04 kula aura kulakara paramparA-jaba dhIre-dhIre yugala samApta hone lage aura mAnava santati bar3hane lagI taba kalpa-vRkSoM se unakI AvazyakatAoM kI pUrti meM kaThinAI Arambha ho gyii| janasaMkhyA vRddhi ke sAtha eka ora kalpa-vRkSa bahuta kama par3ane lage, dUsarI ora sAmAjika jIvana kI zurUAta huii| mAnava santati ne choTechoTe samUhoM meM rahanA prArambha kara diyA jise 'kula' kahA gayA hai| isa sAmAjika vyavasthA ko zAstrakAroM ne 'kulakara avasthA' nAma diyA hai| prApta vivaraNa ke parisaMvAda-4 . Page #106 -------------------------------------------------------------------------- ________________ jaina zAstroM ke sAmAjika evaM sAMskRtika tattvoM kA mAnavavaijJAnika adhyayana anusAra 14 kulakara hue, jinhoMne sAmAjika jIvana ko vyavasthita karane ke aneka prayatna kiye / ina kulakaroM ko 'manu' bhI kahA gayA hai| jaina zAstroM ke atirikta anya prAcIna bhAratIya zAstroM meM bhI manuoM kA vivaraNa prApta hotA hai| ___antima kulakara nAbhirAya the| unakI patnI kA nAma marudevI thaa| una donoM ke jo putra huA, usakA nAma 'RSabha' yA 'vRSabha' rakhA gyaa| jaina paramparA meM RSabha ko prathama tIrthaMkara', 'Adideva' aura jaina dharma kA pravartaka mAnA gayA hai| pAramparika itihAsa kA jo vivaraNa jaina purANakAroM ne nibaddha kiyA hai, usameM kahA gayA hai ki grAma aura nagaroM kI saMracanA tathA sAmAjika jIvana kA vyavasthita rUpa RSabha se hI Arambha huaa| unhIM ne vibhinna kAryoM ke AdhAra para samAja kA gaThana kiyA tathA sAmAjika jIvana ke niyama banAye / samAjavijJAna kI dRSTi se 'vRSabha' zabda bhI atyadhika mahattvapUrNa hai| 'vRSabha' prajanana kA pratIka hai| saMtati kA srota hai| RSabha svayaM 'vRSabha' hai / 'ziva' se 'vRSabha' ko alaga nahIM kiyA jA sktaa| 4.05 vargavihIna samAja saMracanA--usa samaya jisa kArya ko jisa vyakti ne svecchA se svIkAra kiyA, vaha usameM pravRtta huaa| taba na kisI prakAra ke varga bheda kI AvazyakatA huI aura na hI kAryoM ke AdhAra para kisI ne eka dUsare ko choTA-bar3A yA U~ca-nIca maanaa| isalie samAja saMracanA kI isa avasthA ko 'varga-vihIna samAja saMracanA' kahA jA sakatA hai| sAmAjika jIvana kI yaha mUlabhUta jaina dRSTi hai, jo kisI na kisI rUpa meM kaI sahasra varSa bItane ke bAda bhI jaina samAja meM abataka surakSita aura prayoga meM hai| kulakara vyavasthA meM 'aparAdha' aura 'daNDa' kI jo sthiti thI, usakA bhI vivaraNa prApta hotA hai| bhAratIya saMskRti ke niyAmaka tattva aura jaina saMskRti 5.01 bhAratIya saMskRti kA sabase mahattvapUrNa muddA sAmAjika gaThana kI avadhAraNA hai| jaina zAstrakAroM ne janma ke AdhAra para varNa vyavasthA ko asvIkRta kiyA hai| unakA kahanA hai ki manuSya jAti eka hai| usameM pazuoM kI taraha gau aura azva jaisA bheda nahIM kiyA jA sakatA-'manuSyajAtirekaiva / nAsti bhedo gavAzvavat / ' yadyapi deza aura kAla ne jaina samAja ke gaThana ko atyadhika prabhAvita kiyA hai, tathApi jaina zAstrakAroM ne Aja taka janma ko 'varga' bheda kA niyAmaka tattva svIkAra nahIM kiyA / vartamAna jaina samAja bhI sAmAjika gaThana kI dRSTi se isase mukta hai| 5.02 bhAratIya saMskRti kA dUsarA mahattvapUrNa pahalU jIvana-paddhati hai| yaha eka aisA nirNAyaka tattva hai jo bhAratIya samAja meM 'ekatA meM anekatA' kA kAraNa hai| parisaMvAda-4 Page #107 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana bhAratIya saMskRti vibhinna prakAra kI jIvana-paddhatiyoM kA puMja hai| isalie ise sAmAsika saMskRti (kampojiTa kalcara) kahA jAtA hai| ___ 5.03 jIvana paddhati ke lie hara samUha ne apanI alaga AcAra-saMhitA kA nirmANa kiyA hai| AcAra-saMhitA ke nirmANa meM mUla AdhAra usa paramparA kA tAttvika-cintana (meTAphijiksa) rahA hai| deza, kAla aura paristhitiyoM ke anusAra usameM aneka niyama aura upaniyama samAhita kiye gye| isa prakAra jaina paramparA ke cintana ne eka svatantra jIvana-paddhati kA nirmANa aura vikAsa kiyaa| isake aneka zAstra upalabdha haiM, jinheM 'upAsakAcAra' yA 'zrAvakAcAra' kahA jAtA hai / 5.04 AcAra-saMhitAoM ke nirmANa meM carama satya kI avadhAraNA eka mahattvapUrNa pahalU hai| isI ke AdhAra para jIvana ke lakSya kA nirdhAraNa hotA hai| bhArata meM mAtra isI jIvana ko carama satya mAnate vAlA cintana bhI vikasita huA tathA isa jIvana ke sAtha pUrva aura pazcAt jIvana ko svIkAra karane vAlA cintana bhI vikasita huA / inako kramazaH 'anAtmavAdI' aura 'AtmavAdI' kahA gyaa| jaina saMskRti AtmavAdI hai| usake anusAra yaha jIvana jitanA satya hai, utanI hI isake pUrva aura isa jIvana ke bAda ke jIvana meM satyatA hai| isalie jIvana kA carama lakSya bhUta, vartamAna tathA bhaviSya ke jIvana ko dhyAna meM rakha kara taya kiyA gayA hai| jaina saMskRti meM jIvana kA antima lakSya 'Atyantika sukha' mAnA gayA hai / aisA sukha jo 'akSaya' hai, 'ananta' hai| yahI 'nizreyasa' hai| ise hI 'nirvANa' yA 'mokSa' kahA gayA hai| 5.05 jaina saMskRti meM vyakti vizeSa yA adhika se adhika vyaktiyoM ke nizreyasa (greTesTa guDa Ava greTesTa nambara) kI bAta nahIM kahI gayI, pratyuta sabhI jIvoM (mAnava mAtra nahIM) ke nizreyasa (guDa Ava Ala) kI bAta kahI gayI hai| 5.06 nizreyasa kI upalabdhi ke lie jaina saMskRti meM kisI majhaulie (ejeMTa) ko svIkAra nahIM kiyA gayA aura na yaha mAnA gayA ki kisI 'anirvacanIya' 'adRSTa' 'sarvazaktimAn' ko samarpita karane se, usakI kRpA se nizreyasa kI prApti ho sakatI hai| isalie unhoMne saSTikartA 'Izvara' kI 'sattA' ko asvIkAra kiyaa| unhoMne kahA ki apanA Izvara vyakti svayaM hai / apanA nizreyasa use apane 'puruSArtha' se svayaM prApta karanA hogaa| yaha eka aisA bhedaka tattva hai, jo jaina saMskRti ko bhAratIya saMskRti kI anya dhArAoM se pRthak karatA hai| parisaMvAda-4 Page #108 -------------------------------------------------------------------------- ________________ jaina zAstroM ke sAmAjika evaM sAMskRtika tattvoM kA mAnavavaijJAnika adhyayana 5.07 jaina zAstrakAroM ne 'sAdhana' aura 'sAdhya' donoM kI zuddhatA para bala diyA hai / nizreyasa kI prApti ke lie sAdhana kI pavitratA kI bAta karate hue zAstrakAroM ne acchI aura burI pravRttiyoM aura acchI aura burI vastuoM kA vargIkaraNa karane se pUrva dRSTi kI nirmalatA, jJAna kI sacAI aura pravRtti kI pavitratA kI bAta kahI hai| yahI 'dharma' hai| yahI nizreyasa kA mArga hai-'sadRSTijJAnavRttAni dharma dharmezvarAH viduH / ' inhIM ke vivecana meM 'zubha' aura 'azubha', 'pApa' aura 'puNya', 'bhAgya aura 'puruSArtha' kI avadhAraNAoM kA nirmANa huaa| pratyeka vyakti ke mana, vacana aura zarIra kI pratyeka pravRtti (ekTiviTI) zubha yA azubha ho sakatI hai / zubha pravRtti puNya kA aura azubha pApa kA kAraNa hotI hai-'zubhaH puNyasya, azubhaH pApasya / ' puNya sukha kA aura pApa duHkha kA kAraNa batAyA gayA hai| __ pApa ke mUla meM pramAda (niglIjensa) pramukha kAraNa hai| rAga, dveSa, krodha, mAna, mAyA aura lobha Adi manobhAva pApa aura puNya donoM ke kAraNa haiN| inake kAraNa hI vyakti pravRtti karatA hai| 5.08 lokAcAra aura zAstrAcAra ke sambandha meM jaina zAstrakAroM ne spaSTa kathana kiyA hai| somadeva ne likhA hai ki gRhasthoM ke do dharma haiM--eka laukika, dUsarA pAralaukika / pAralaukika dharma ke lie zAstra AdhAra haiM aura laukika dharma ke lie loka / 'loka-dharma' ke nirNAyaka tattva do haiM--eka to jisase ApakI sadRSTi dUSita na ho, dUsarA jisase Apake vrata yA niyama vizeSa meM doSa na lge| jaina zAstrakAroM ne loka-mUr3hatAoM ke antargata nadI aura parvatoM kI pUjA, samudra aura nadI meM snAna ko pavitratA kA kAraNa, saMkrAnti meM dAna, gAya ke pRSTha bhAga ko namaskAra, sUrya ko arghya denA, Adi kA niSedha kiyA hai| jo pravRtti kisI eka kAraNa se tyAjya hai, use dUsarA bahAnA khoja kara apanAne kA bhI niSedha hai| jaise-hiMsA tyAjya hai, to vaha atithi, pitaroM yA devatAoM kisI ke bahAne se bhI nahIM kI jAnI caahie| 5.09 prAcIna jaina zAstroM ke sAmAjika evaM sAMskRtika tattvoM ke uparyukta saMketa sAmAjika tathA mAnavavijJAna ke adhyayana-anusandhAna ke lie nayI sambhAvanAoM tathA naye kSetroM ko udghATita karane meM upayogI aura mahattvapUrNa ho sakate haiN| zramaNavidyA saMkAya sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, uttara pradeza parisaMvAda-4 Page #109 -------------------------------------------------------------------------- ________________ From the social history of India it is clear that Tirthankara Mahavira ushered in a new era of hope and aspirations for the common people and succeeded in considerably changing the life, outlook and values of the people. He introduced various new concepts and ideas which revolutionised the entire course of life of the people. The significance of Tirthankara Mahavira lies in successfully effecting a social change and in making institutional and other arrangements for the perpetuation of his new social order. Obviously, the Jaina Acaryas and thinkers continued to advocate this new social policy. Thus the Jains made remarkable contributions to the development of Indian Society. Jaina Contribution to Indian Society Dr. Vilas A. Sangave 1. Establishment of Social Equality : The most significant contribution of the Jains in the social field was the establishment of social equality among the four Varna, i. e. classes, prevalent in the society. Tirthankara Mahavira succeeded in organizing his large number of followers into a compact social order quite distinct from that of the Brahmanic social order of the Vedic period. The Vedic society was composed of four classes, viz., Brahmana, Rajanya, Vaisya and Sudra. They were said to have come from the mouth, the arms, the thighs and the feet of the Creator Brahman. The particular limbs ascribed as the origins of these divisions and the order in which they were mentioned indicated their status in the society of the time. Not only the four classes were distinct and separate, but they were also affected by the spirit of rivalry among themselves. Even in the early Rigvedic times the Brahmanical profession had begun to set up claims of superiority or sacredness for itself and accordingly we find that different rules were prescribed for different classes. The Ksatriyas were assigned a position next to Braahmin and Sudras were comparatively neglected. Thus the Vedic Society was completely classridden in the sense that unusual importance was given to the Brahmin class to the detriment of other classes. parisaMvAda -4 Page #110 -------------------------------------------------------------------------- ________________ Jaina Contribution to Indian Society 93 Against these glaring practices based on the acceptance of social inequality and on the wide observance of social discrimination, Tirthankara Mahavira and Jaina Acaryas launched their attack. They recognized the division of society into four classes but based them on the nature of activities carried out by the people and not on the basis of their birth. They gave full freedom to one and all, including women and Sudras, to observe common religious practices prescribed for all and admitted them into their religious order. In this order those who followed religion as householders were known as Sravakas and Sravikas and those who observed the religion fully by leaving their houses and becoming ascetics were called as Sadhus and Sadhvis. Thus Mahavira's conception of Varna system produced social impact of great significance. The principle of social equality among the classes was firmly established. This had a very wholesome effect on the conditions of the Sudras which were very deplorable. Formerly, the Sudras were completely disregarded in religious matters and several binding restrictions were placed on their movements and ways of living. Tirthankara Mahavira's teachings proved a great solace to the Sudras as the practices of social discriminations against them were fully banned. This resulted in the rise of social status of the down-trodden people. Obviously there was a distinct change in the social attitude towards the non-Aryans and the common masses. Slowly there was a strong opposition to the continuation of the practice of slavery in any form. 2. Emancipation of Women : Another contribution of a distinctive nature made by Jaina thinkers in the social field was in the direction of raising the status of women. In the latter part of the Vedic period women had practically been reduced to the status of sudras. Like the sudras, women were debarred from the right of initiation and investment with the sacred thread. They were considered to have no business with the sacred religious texts. many passages we find that women and sudra were bracketed together. The very sight of women was considered as inauspicious and people were asked to avoid seeing women, sudras, dead bodies, etc. Thus women had practically no place in the religious life of the society and as such she was neglected and degraded by the people. In This low position of women was definitely changed by Tirthankara Mahavira in many ways. He removed various restrictions imposed on parisaMvAda -4 Page #111 -------------------------------------------------------------------------- ________________ 94 jaina vidyA evaM prAkRta: antarazAstrIya adhyayana women especially in the practice of religion. In fact Tirthankara Mahavira did not make any distinction between the males and females in the observance of religion. The rules of conduct prescribed for the males and females were exactly the same. Both the sexes were given equal opportunities in different matters of religion like the study of sacred texts, observance of necessary duties, practice of vratas, i. e. vows, ce into the ascetic order, practice of penance, making spiritual progress, etc. . In the religious order of I irthankara Mahavira the male householders were called Sravakas and the female householders were termed Sravikas and both were quite free to observe their common religious duties and to prepare themselves for adopting ascetic life in due course. Similarly, complete freedom was given to women, like men, to enter the ascetic orders. The female sex was no bar to the practice of asceticism. Tirtharkara Mahavira always showed this attitude of equality towards women and adinitted them freely into his ascetic order, no matter whether the candidates for admission were royal consorts, members of the aristocracy, and those belonging to the common run of society. Naturally many ladies availed themselves of this opportunity of achieving their salvation in due course by entering into the ascetic order. 3. Emphasis on Non-violence The most distinctive Jaina contribution consists in its great emphasis on the observance of Ahimsa, i, e. non-injury to living beings, by all persons to the maximum extent possible. Ahimsa in its full significance was realised and preached by Jaina Acharyas. In fact, the philosophy and rules of conduct laid down in Jaina religion have been based on the solid foundation of Ahimsa. That is why Jainism has become synonymous with Ahimsa and Jaina religion is considered as the religion of Ahimsa. The Jaina Acharyas launched a vigorous attack against meat eating and the performance of animal sacrifices and advocated the principle of Ahimsa, i. e. non injury to living beings. They laid great stress on the actual observance of Ahimsa because the principle of Ahimsa is the logical outcome of the basic Jaina metaphysical theory that all the souls are potentially equal. They therefore asserted that as no one likes pain, one should not do unto others what one does not want others to do unto parisaMvAda-4 Page #112 -------------------------------------------------------------------------- ________________ Jaina Contribution to Indian Society one. Since all living beings possessed soul, the principle of non-injury was obviously extended to cover all living beings. They explained the doctrine of Ahimsa systematically and to the minutest detail. All these preachings of Jaina Acharyas regarding the strict observance of the principle of Ahimsa to the maximum extent possible by every individual in society produced far reaching effects in social field. The practice of performing sacrificial rites and especially the slaughter of animals at the time of 'sacrifices considerably fell into disuse. Similarly, killing of animals for hunting, sports and decoration purposes was greatly reduced. Further, the slaughter of animals and birds with a view to use their flesh as a forni of diet slowly became unpopular. In this way injury to living beings was greatly reduced and the practice of vegetarian diet was adopted by large section of population in different regions of the country. Further, the Jaina Acharyas emphasised the basic fact that every living being has a sanctity and a dignity of its own and therefore one must respect it as one expects one's own dignity to be respected by others. They also firmly emphasised that life is sacred irrespective of species, caste, colour, creed or nationality. On this basis they advocated the principle of 'Live and let live'. In this way the Jaina Acharyas convinced the people that the practice of Ahimsa is both an individual and a collective virtue and showed that Ahimsa has a positive force and a universal appeal. As the principle of Ahimsa permeates the life of the Jainas, the J aina culture is referred to as Ahimsa culture. If the Jainas are known for anything it is for the evolution of Ahimsa culture since they practised and propagated that culture from ancient times. The antiquity and continuity of Ahimsa culture is mainly due to the incessant efforts of the Jaina Acharyas. Naturally wherever the Jainas were in great numbers and wielded some influence they tried to spread Ahimsa culture among the masses. That is why we find that the States of Gujarat and Karnataka, which were the strongholds of Jainas from the beginning, are largely vegetarian. In fact it is admitted that as a result of the activities of the Jainas for the last so many centuries Ahimsa still forms the substratum of Indian character as a whole. 4. Insistence on Telerance Advocacy of the principle of religious tolerance has been the parisaMvAda-4 Page #113 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana characteristic contribution of Jaina Acharyas. The doctrine of Anekantavada propounded by them broadens the outlook of the persons and removes the feelings of hatred towards the other religionists. This principle was applied not only to religious but also to intellectual, social and other fields of activities. Human beings have limited knowledge and inadequate expression. That is why different doctrines are inadequate; at the most they are onesided views of the Truth which cannot be duly enclosed in words and concepts. Jainism has always held that it is wrong, if not dangerous, to presume that one's own creed alone represents the truth. Toleration is therefore, the characteristic of Jaina ideology. Even the Jaina monarchs and generals have a clean and commendable record to their credit in this regard. The political history of India knows no cases of persecution by Jaina Kings, even when Jaina monks and laymen have suffered at the hands of others religionists of fanatical temper. Dr. B. A. Saletore has rightly olvserved in this regard that "The principle of Ahimsa was partly responsible for the greatest contribution of the Jainas to Hindu culture that relating to toleration. Whatever may be said concerning the rigidity with which they maintained their religious tenets and the tenacity and skill with which they met and defeated their opponent in religious disputations, yet it cannot be denied that the Jainas fostered the principle of teleration more sincerely and at the same time more successfully than any other community in India". 5. Encouragement to Social Welfare Along with the maximum emphasis on the actual observance of Ahimsa, the Jaina Acharyas greatly extended the implications of Ahimsa. They invariably stressed both the negative and the positive aspects of Ahimsa. They strongly advocated that the concept of Ahimsa should not be confined only to the negative side of it, that is, the avoidance of injury to the living beings of different categories, but should be consis. tently applied in the positive way, that is, in the direction of increasing the welfare of all living beings. They always appealed to the people to bear good intentions about the prosperity of others, to show active interest in the welfare of the needy persons, and to take practical steps to ameliorate the miserable conditions of afflicted living beings including insects, birds, animals and men. This positive encouragement to parisaMvAda-4 Page #114 -------------------------------------------------------------------------- ________________ Jaina Contribution to Indian Society 97 social welfare activities has been the most useful and noteworthy contribution of Jainas to India Culture. This humanitarian approach to lessen the miseries of living beings was included in the Vrata, i.e. vow of Aparigraha, i.e. abstention from greed of wordly possessions. The vow of Aparigraha is the fifth of the five main vows which must be consistently followed by all persons. Aparigraha involves avoiding the fault of Parigraha which consists in desiring more than what is needed by an individual. Accumulating even neccessary articles in large numbers, expressing wonder at the prosperity of others, excessive greed and changing the proportions of existing possessions are all forms of Parigraha i.e. worldly attachments. This now aims at putting a limit on the worldly possessions by individuals according to their needs and desires. That is why this vow of Aparigraha is many times termed as Parigraha-Parimana-Vrata, i.e. the vow to limit one's worldly possessions. This vow of Parigraha-Parimana is very noteworthy as it indirectly aims at economic equalization by peacefully preventing undue accumulation of capital in individual hands. It recommends that a householder should fix, beforehand, the limit of his maximum belongings, and should in no case, exceed it. If he ever happens to earn more than that he must spend it away in Dana, i.e. charities. The best forms of charities prescribed by religion are "ahara-abhaya-bhaishajya-shastra-dana," i.e. giving food to the hungry and the poor, saving the lives of people in danger, distribution of medicines and spreading knowledge. These charities are called the 'Chaturvidha-Dana' i. e. the fourfold gifts, by Jaina religion and it has been enjoined on the householders that they should make special efforts to give these charities to the needy-irrespective of caste or creed. From the beginning the Jaina householders made it one of their cardinal principles to give four gifts to all persons who are in need of such help. In fact this help was extended to the protection and wellbeing of insects, birds and animals also. For this the Jainas established alm-houses, resthouses, dispensaries and educational institutions wherever they were concentrated in good numbers. The Anna-chhatralayas, i.e. alm-houses, were conducted at pilgrim and other centres for the benefit of poor-people. In the Dharma-Shalas, i. e. resthouses, lodging arrangements were provided without any charges or at nominal charges parisaMvAda-4 7 Page #115 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana at important towns, cities and pilgrim places. The Aushadhalayas, i. e. dispensaries, provide free medicines to the afflicted persons. Along with the dispensaries for men, the Jainas conducted special institutions known as Pinjarapols for the protection and care of helpless and decrepit animals and birds. In unusual times of flood and famine these Pinjarapols carry out various activities for animal protection. There is hardly any town or village of Gujarat or Rajasthan, where Pinjarapol is not present in some form or other. In the spread of education the Jainas took a leading part in the education of the masses. Various relics show that formerly Jaina ascetics took a great share in teaching childern in the southern countries, viz. Andhra, Tamilnadu, Karnatak and Maharashtra. In this connection Dr. A. S. Altekar rightly observes (in his book 'Rashtrakutas and their Times') that before the beginning of the alphabet proper the children should be required to pay homage to the deity Ganesha, by reciting the formula 'Shri Ganeshaya Namah', is natural in Hindu society, but that in the Deccan even-today it should be followed by the Jaina formula 'Om Namah Siddham' shows that the Jaina teachers of medieval age had so completely controlled the mass education that the Hindus continued to teach their childern this originally Jaina formula even after the decline of Jainism. Even now the Jains have rigorously maintained the tradition by giving freely these Chaturvidha Dana, i. e. four types of gifts, in all parts of India. In this manner social welfare activities have been continued to the present day. Department of Sociology Shivaji University Kolhapur, Maharastra parisaMvAda-4 Page #116 -------------------------------------------------------------------------- ________________ The sociological and historical background of literary activities of Jaips in the seventeenth century Dr. Surendra Gopal The Jains, an ancient community, priinarily engaged in the trade, were to be found in the seventeenth century in all the important marketplaces of north Indial such as Lahore, Multan, Delhi, Agra, Patna, etc., though their main concentration was in Rajasthan and Gujarat. Evidently, the establishment of the Mughal rule which introduced political stability over a large part of the country created the necessary environment for the exapansion of commerce, and the Jains did not fail to take advantage of the new situation; in pursuit of commerce they bagan to move outside Gujarat and Rajasthan in ever increasing numbers. The Jains enjoyed a distinct advantage over members of other communities. As businessmen, most of them knew at least rudiments of reading and writing and were, by and large a literate community. This fact is confirmed and reflected by the considerable body of literature, both secular and religious, produced by them throughout their history. In fact, continuity of literary tradition is a distinguishingfeature of the Jain community; it enabled them to transmit their cultural heritage, which in turn kept their identity intact and saved them from the fate of Buddhisin and Buddhists, who disappeared from the land of their birth. 1. See my paper "A note on the sources for a study of the Social Life of the Jainas in the Seventeenth Century" Proceeding, Indian Historical Records Commission, Vol. XXXIX, Patna, 1968, p. 53; S. N. Sen (ed.) Indian Travels of Thevenot and Careri, New Delhi, 1949, pp. 84-85 and Mirat-i-Ahmadi, M. F. Lokhandwala (trans.), Baroda, 1965, p. 176 2. It is difficult to give the whole list but there is hardly a gap since the ancient times. Neinichandra Shastri Hindi-JainSahitya Parishilan, I, Banaras, 1956, pp, 27, 41 parisaMvAda-4 Page #117 -------------------------------------------------------------------------- ________________ 800 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana Over the last two thousand years several languages have developed and faded out in North India and the Jains have written in most of these. It might be pointed out that in their zeal to acquaint the community with its traditions, the Jains continued to study and write in languages, even when they ceased to be in popular use or when they became the preserve of a handful of literati. Thus in the seventeenth century, besides assiduously applying themselves to the learning of Sanskrit, they were the only people who kept the knowledge of Prakrit and Apabhramsa languages alivega, so that their religious heritage did not fall into oblivion. Admittedly, the number of writings in Prakrit and Apabhramsa was few : but they were the only people who wrote in these languages. In contrast, their writings in Sanskrit were more poolific : their continuo ing interest in Sanskrit language is explained by many reasons. In the seventeenth century, Sanskrit was the language of culture and the key to higher education amongst the Hindus besides endowing the person concerned with high social prestige. The Jain scholars never considered their education complete unless they had mastered Sanskrit because it enabled them to study subjects like astronomy, grammar, logic, philosophy etc. Moreover, mastery over Sanskrit was essential for studying numerous religious texts and works by preceding Jain scholars, whose contribution in the enrichment of the language is considerable.3 Furthermore, the Jain teachers were freque: tly called upon to debate and discuss with Hindu religious leaders the tenets and philosophy of their faith.4 Along with the Hindus, the Jains helped to keep alive knowledge of Sanskrit alives; and in the process, they enriched certain branches 3. Dhirendra Varma and Brajeshwar Varma (eds.) Hindi Sahitya (in Hindi), Vol. II, Prayag, 1959, pp. 472, 483; The Digamber Jains continued to use Apabhramsa till 1643 A. D. Devendra Kumar Shastri, Bhavisayatakatha Tatha A pabhransa Kathakavya, Varanasi, 1970. Manikyachandra wrote Satvasna kaha in 1634. 3a. Dr. Johrapurkar and Kasliwal, Veer Shasan ke Prabhavak Acharya, Delhi 1975 pp. 181, 212-13 4. Ibid. p. 212 5. Dr. G. N. Sharma, Social Life In Medieval Rajasthan, Agra, 1968, p. 255 parisaMvAda-4 Page #118 -------------------------------------------------------------------------- ________________ Literary activities of Jainas in the seventeenth century 101 such as biographies and travel accounts. They wrote biographies of their religious leaders, rich patrons within the community and produced one of the Mughal Emperor Akbar." One must admit that these are written in a spirit of hero-worship and hence present a highly exaggerated picture of the achievements of their main character, but nevertheless, they throw light on many aspects of contemporary life, which is valuable for writing a socio-economic history of the period. They describe in detail places, visited by their religious leaders where their patrons lived. Since the route of the journey is traced, one gets a glimpse into the situation of the country-side as well. The way of life of the affluent section of the community and their attitudes are well-depicted. We also get a fleeting glimpse of the life of the upper crust of the society.7 Jain contribution to the development of vernacular literature in this age is significant. One can say that no history of vernacular literature of north-west India in the seventeenth century can ignore achievements of Jain scholars. The vernacular languages all over north and west India were, in the seventeenth century, in a state of formation." The Jains had quite early grasped the fact that Hindi was coming into its own and so had begun using the language from the fifteenth century onwards. As more and more time elapsed, they used the language frequently in their writings but by the seventeenth century, the language used by them was not pure Hindi but a mixture of Rajasthani, Gujarati, and Apabhramsa, In some cases the language The reference here is to Kr parasakosa by Santicandra. see Infra. 6. Also See, for example, M. D. Desai (ed.), Bhanucandracarita, Ahmedabad-Calcutta 1941 and Ambalal Premchand Shaha (ed), Digvijaya Mahakarya, Bombay, 1945. For a representative list of Jain authors in Hindi and their works, Nemichandra Shastri, II, pp. 210-11. See also Dr. Johrapurkar and Kasliwal, Veer Shasan ke Prabhavak Acharya, pp. 194-95. The reference is to the services rendered by Bhattarak Ratnakirti to the development of Hindi. Kamta Prasad Jain, Hindi Jain Sahitya ka Sankshipta Itihas, Kasi, n. d., pp. 82, 100, 101, 109, 126. 7. 8. 9. see parisaMvAda -4 Page #119 -------------------------------------------------------------------------- ________________ 102 jainavidyA aivaM prAkRta : antarazAstrIya adhyayana was Brajbhasa, 10 while in others it was akin to, what is now known as, Khadi Boli. 11 It is interesting to note that many of these Jain writers in Hindi belonged to non-Hindi-speaking areas such as the Punjab, Rajasthan and Gujarat.'? This development can be explained by the fact that the Jainas, who were traders by profession, had acquired taste for it as well as proficiency because of their visits to areas around Delhi and eastwards upto the borders of Bengal, where Hindi was in use. B As was the case with other contemporary Indian languages, poetry remained the dominant form of literary expression : though the poetry by Jain authors studiously avoided Sringara rasa, the dominant motif of the age.14 It was filled with religious ardour, was devotional in character and was full of spiritual content. There have been very few exceptions. 15 The stress on devotional element in poetry was a direct manifesta. tion of Jain attitude to sex. life. The Jain ethics stressed a disciplined sex-life for the laity and complete abstinence for the ascetics. Hence, they did not like to write about things associated with sex. Another factor which contributed to the devotional character of Jain literary output was that most of the authors belonged to the religious order. It was inevitable that they would not write on topices forbidden by their religion. Another factor reinforced the devotional content of poetry by Jain poets. Much of the poetry produced by the Jains of the time 10. Dhirendra Varma and Brajeshwar Varma (eds.), op. cit., p. 478 11. Ibid., p. 486 12. Ibid. 13. See my paper, "Jainas in Bihar in the seventeenth century", Proceedings, Indian History Congress, December 1972 (Muzaffarpur Session). 14. Dhirendra Verma and Brajeshwar Varma (eds.), op. cit., p. 480; Kamta Prasad Jain, op. cit., p. 118 15. This is obvious from the extracts produced from the writings of Jain poets of the seventeenth century in the works referred to above by Dhirendra Verma, Brajeshwar Varma and Kamta Prasad Jain. Pandit Nemichandra Shastri, Hindi-Jain-Sahitya Parishilan, Vol. I, pp. 22-23. For exceptions, see p. 235-37 parisaMvAda-4 Page #120 -------------------------------------------------------------------------- ________________ Literary activities of Jainas in the seventeenth century 103 was translation or adaptation from religious texts in Sanskrit or Prakrit so that they could become accessible to the lay followers, who were ignorant of these languagges. Thus many Jain writers of Hindi were also scholars of Sanskrit, Prakrit and Apabhramsa and have works to their credit in these languages. 16 It would be however a mistake to think that the Jain laity totally refrained from producing any literature. In fact, the Jain laity, as distinguished from the members of religious order, primarily wrote in vernacular languages, including Hindi and more or less, avoided the classical languages. In this connection it would be interesting to compare the achievements of Jains with Khatris and Kayasthas, the two other non-Brahmin literate communities of north India. It appears that the Jains produced more literary works than the members of either of the two communities. This may be explained again by the nature of vocation usually pursued by the Jains. Usually the Jains carried on independent business or associated professions. They avoided petty jobs in the administration which were mainly dominated by the Kayasthas as well as Khatris, especially the former.17 Hence, whereas the Jains enjoyed ample leisure and funds to indulge in their literary pastimes, the other two communities usually lacked them. Furthermore, in course of their wanderings as traders, the Jains acquired more varied experience of life and times than the Kayasthas and Khatris and these were reflected in their literary achievements. Nevertheless, the primary theme of Jain writers was religious, although they did touch upon secular matter. The greatest piece of secular writing produced during this period in Hindi was Banarsidas's autobiography Ardhakathanak, which incidentally also happens to be the first autobiography in the Hindi language. 19 The work has already attracted considerable attention of literateurs 16. Mention may be made of poets Bhagvatidas, Salivahan, etc. See, Kamta Prasad Jain, op. cit., pp. 100-115 ff. Yasovijayaji wrote in Sanskrit and Gujarati, Ibid., p. 152 See my paper "Social attitudes of Indian trading communities in the seventeenth century", in Essays in Honour of Prof. S. C. Srakar, New Delhi, 1976, pp. 193-200 18. Banarsidas, Ardha Kathanak, Nathuram Premi (ed.), Bombay, 1970. 17. parisaMvAda -4 Page #121 -------------------------------------------------------------------------- ________________ 104 jainavidyA evaM prAkRta : antarazAstrIya adhyayana as well as historians. 19 Candid description of trials and tribulations faced by the author till the age of fifty-five impresses a reader. The historians find in him a trustworthy testimony on the age in which he lived : for he makes no attempt to hide anything and also as an ordinary businessman, his autobiography throws light on contemporary business practices and hardships faced by the common inan. Even in Persian language there is hardly any contemporary autobiography which so graphically and in a matter-of-fact manner gives such an intimate glimpse in the social life of ordinary man.20 Another secular theme frequently touched upon by Jain authors relates to description of various uraban centres, intimately known to them. Nahar Jatmal of Labore writes of his own city and describes it in detail. In fact, he depicts in his poem "Lahore Gazal" the life of an urban centre.21 It may be pointed that in Hindi this was the first occasion, when a city has been described in such minute detail on the basis of close personal knowledge. This genre became widely popular among other Jain authors : according to one estimate there are fifty poems dealing with cities and city-life based on personal observations and informations. 22 The growth of this particular branch of literature lay in the logic of Jain society and history. As traders, the Jains were primarily urban-based and were familiar with almost all the important cities and urban centres in the Hindispeaking area. They could write on urban life with competence and authority : secondly, the urban roots of Jains had already resulted in a considerable body of literature on towns by them in the Sanskrit language. 23 The new writings in Hindi on the already familiar therne 19. For instance see, Dr. Ravindra Kumar Jain, Kavivar Banar siilas, Varanasi, 1966, Nemichandra Shastri, II, 41-42 etc. 20. Dhirendra Varma and Brajeshwar Verma, op, cit., p. 479; Kamta Prasad Jain, op. cit , pp. 110.115 and pp. 120-24 21. Ibid., p. 484 22. Ibid., p. 484 ; The city of Agra has been described by various Jain writers. Mention may be made of Yasod harcarit. Kamta Prasad Jain, op. cit., p. 127 23. For example, see Mahamahopadhya Meghavijaygani, Digvijay mahakavya, Bombay, 1945, pp. 117-25 and also by the same author Devanand mahakavya, Bombay, 1937, pp. 61-64 parisaMvAda-4 Page #122 -------------------------------------------------------------------------- ________________ Literary activities of Jainas in the seventeenth century 105 was another attempt to bring literature nearer to the life of the common man. Pattavalis constitute another important feature of literary achievements of Jains. Samaya Sundar, a poet as well as a scholar, wrote a poem on meeting of his preceptor Jinachandra Suri with Akbar. 24 In fact, the writing of prasastis and biographies in Hindi began with the Jains. They usually wrote about their religious teachers, rich patrons who subsidised these authors or spent lavishly on religious ceremonies, and important political authorities. Any such piece of writing necessitated a detailed history of the family of the hero of the narrative. other group of authors in Hindi have taken so much pains to furnish genealogies. 25 Systematic recording of genealogies or Prasastis in Hindi especially of those not belonging to royalty was begun by Jain scholars. Their value as source-material for students of history is inestimable. In this case again, the Jain scholars were merely carrying forward a tradition which had already been developed in Sanskrit. 26 For the student of Indian society these genealogies provide further data for his study. No If the main character was a trader, author sometimes indicates the type and mode of business he was conducting, the places where he had his business interests, his wealth and his life-style.27 The descriptions, undoubtedly, were replete with poetic fancies but nevertheless contained a hard core of truth about the mundane activities of all sections of their co-religionists: the laity and the monks. 24. Ibid., p. 479; Agarchand Nahta and Bhanvarlal Nahta, Yug pradhan Shri Jinchandra Suri, Calcutta, 2029 V. S., pp. 5-6; Muni Padmasundar wrote Akbar Shahi-Sringardar pan and Jinachandra Suri wrote Akbar-Pratibod hras. Dr. Jyoti Prasad Jain, Pramukh Aitihasik Jain Purush aur Mahilayen, New Delhi, 1975, p. 279 25. Pattavali Prabandh Sangrah, compiled by Acharya Sri Hastimalji Maharaj and edited by Dr. Narendra Bhanavat, Jaipur, 1968 26. 27. Sri Pattavali Pragsangrah, written and compiled by Pandit Kalyan Vijay Gani, Jalor, 1966, pp. 118, 264 Dr. Jyoti Prasad Jain, op. cit., pp. 282-83 parisaMvAda- 4 Page #123 -------------------------------------------------------------------------- ________________ 20EUR fafazi ga niya : BFATTIETTA 35998 Finally, the Jain scholars also cotributed to the growth of Hindi prose during its formative stages. This need not cause any surprise : for the Jains who were traders, prose was more useful for keeping business records and conducting business correspondence. This also explains why in this century, the Khatris, who were partially traders, also contributed to the growth of prose as a vehicle of literary expression. Among Jainas, as early as the mid-sixteenth century Pandey Rajmal wrote a commentary on Kundkundacharya's Samayasara in Hindi prose. 23 The tradition continued thereafter; Banarsidas, the poet, also wrote in Hindi prose. 29 His prose writings were collected by one of his friends after his death in a work called Banar sivilas. 30 Other prosewriters were Akhayraj Srimal, Pande Hemraj and Rupchand Pande etc.81 The Jain writers came very near to writing the first historical work in Hindi. The book Raj Vilas is a panegyric but is full of historical importance.32 The Jain writers helped to popularise Hindi prose as a medium of literary expression. Department of History Patna University Patna, Bihar 28. Ibid., p. 476; Kamta Prasad Jain, op. cit., pp. 135-38. Nemichandra Shastri II, p. 40. It is claimed that Banarsidas was inspired by this example. 29. Ibid., Kamta Prasad Jain, op. cit., p. 136 30. Nemichandra Shastri, II, pp. 41-42 31. Ibid., pp. 42-44 32. Dhirendra Varma and Brajeshwar Verma, op. cit., p. 496 parisaMvAba-4 Page #124 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI DaoN. umAnAtha zrIvAstava jaina samAja ke sadasyoM dvArA dhArmika-mAnyatA 'ahiMsA paramo dharmaH' ke siddhAnta kA pAlana vyApAra ke kSetra meM bhI kiyA jAtA rahA hai / ye loga kucha usI prakAra kA vyApAra athavA vyavasAya karate haiM, jisameM hiMsA na ho / ataH lakar3I kATane, machalI mArane yA usase sambandhita vyavasAya, zahada (madhu) kA vyApAra, khetI karanA Adi inake hetu varjita haiM, kyoMki inase jIva-hiMsA hone kI saMbhAvanA banI rahatI hai| isalie ye kucha khAsa prakAra ke hI vyApAra athavA vyavasAya karate haiN| satrahavIM zatAbdI kA samaya bhAratavarSa ke vyApArika itihAsa meM caramotkarSa kA kAla thaa| usa samaya mugala sAmrAjya kA rAjanItika vistAra kAbula se baMgAla kI khAr3I taka tathA kazmIra se sudUra dakSiNa taka ho gayA thA / mahAn mugala-samrATa akabara ne rAjanItika sthiratA ke sAtha hI jIvana tathA sampatti kI surakSA bhI pradAna kI tathA bhAratIya vyApAra aura vyavasAya ko unnati pradAna karane ke lie samucita vAtAvaraNa kA nirmANa bhI kiyA thaa| aise upayukta samaya meM bhAratavarSa ke jainoM, vizeSakara gujarAtI tathA rAjasthAnI jainoM ne isa avasara kA lAbha uThAkara vyApArika pragati kii| mugalavaMza ke saMsthApaka bAbara ne AgarA (u0 pra0) ko apanI rAjadhAnI banAyA thA / use zAsana-vyavasthA ko sudRr3ha karane ke lie paryApta avasara nahIM milA, isI prakAra humAyUM kA bhI pUrA jIvana apane zatruoM ke viruddha yuddha karane meM hI samApta ho gyaa| ataH rAjadhAnI AgarA kI vyApArika evaM rAjanItika unnati nahIM ho skii| mahAna mugala samrATa akabara ne AgarA ko vizAla bhavanoM Adi se susajjita kara eka mahattvapUrNa sthAna kA darjA pradAna kiyaa| rAjadhAnI hone ke kAraNa AgarA ko vyApArika pradhAnatA bhI milI / deza bhara ke mahattvAkAMkSI vyApArI aura vyavasAyI 1. DaoN. surendragopAla 'satrahavIM satAbdI meM bihAra meM jaina' prosIDiMgsa bhAratIya itihAsa ____kAMgresa kA taitIsavA~ adhivezana (1972) pR0 320 / 2. vahI, pR0 320 / parisaMvAda Page #125 -------------------------------------------------------------------------- ________________ 108 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana AgarA Akara vyApAra karane lge| AgarA kI vyApArika evaM rAjanItika mahattA ko dekhate hue aMgrejoM ne apanI vyApArika kampanI kI eka zAkhA jahA~gIra ke zAsana kAla ke prathama dazaka meM hI yahA~ sthApita kara dI thii| jaina srotoM se yaha bhI patA calatA hai ki akabara, jahA~gIra aura zAhajahA~ ke zAsana-kAla taka AgarA kI vyApArika pradhAnatA banI rhii| akabara tathA jahA~gIra ke samakAlIna jaina muni siddhicaMda ne likhA hai-"yaha nagara yamunA nadI ke kinAre basA huA hai| dhanI vyApArI aura dukAnadAra yahA~ nivAsa karate haiM / bAhara se bhI vyApArI yahA~ Ate haiM tathA kharIda-vikrI karate haiM, hAthI, ghor3e, pakSI, hIre, javAharAta, dAsa, kapar3e, mIThe phala, sabjI Adi kA ucca stara para yahA~ vyApAra hotA hai| satrahavIM zatAbdI ke mahAn jaina kavi banArasIdAsa ne bhI apane Atmacaritra "ardhakathAnaka' meM AgarA kI vyApArika evaM rAjanItika pradhAnatA kA varNana kiyA hai| samrATa akabara jainoM ke 'ahiMsA' ke siddhAnta se prabhAvita huA thA / ataH usane jainoM ke kucha mahattvapUrNa parvo para mugala sAmrAjya meM jIvahiMsA para pratibaMdha lagA diyA thaa| isa saMdarbha meM usane kaI pharmAna jArI kiye the|4 samrATa jahA~gIra ne samrATa banane para ina rAjyAjJAoM ko punaH jArI nahIM kiyA / ataH AgarA ke pramukha jainoM ne 1610 I0 meM prasiddha tapAgacchAcArya zrIvijayasena sUri ko gujarAta meM isa saMdarbha meM prayAsa karane ke lie eka vijJapti patra bhejaa|" zrI sUri asvasthatA ke kAraNa nahIM jA sake, lekina unhoMne apane do pramukha ziSyoM, vivekaharSa aura udayaharSa ko jahA~gIra ke darabAra meM AgarA bhejA thaa| rAjA rAmadAsa ke prayAsa se samrATa jahA~gIra ne uparyukta rAjAjJAoM ko punaH jArI kiyaa| isa vijJapti patra ko kalAtmaka rIti se taiyAra kiyA gayA thA, jise darabArI citrakAra zAlivAhana ne citrita kiyA thA / isameM rAjadarabAra aura jainoM ke sAmAjika evaM dhArmika jIvana kA sundara citraNa kiyA gayA thaa| 3. siddhicanda upAdhyAya, bhAnucandragaNicaritram mohanadAsa dalIcanda desAI (saMpA0) (kalakattA, ____ siMghI jaina granthamAlA 1941) ugrasenapuravarNanam pR0 3 / 4. mahAvIra prasAda dvivedI 'hIravijayasUri' sarasvatI (jUna 1912) / 5. vistAra ke lie DaoN0 hIrAnanda zAstrI prAcIna vijJapti patra (bar3audA rAjya presa, 1942) pR0 19-42 / 6. ena0 sI0 mehatA, sTaDIja ina iMDiyana penTiga (bambaI, 1926) pR0 69 / parisaMvAda 4 Page #126 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI isa prakAra isa vijJapti patra se jainoM kI rAjanItika evaM dhArmika sthiti para prakAza par3atA hai| sAtha hI isase jahA~gIrakAlIna AgarA ke kucha pramukha jaina seThasAhUkAroM ke nAma bhI prakAza meM Ate haiN| isase satrahavIM zatAbdI ke jaina vyApAriyoM ke bAre meM jAnakArI bhI prApta hotI hai / 17vIM zatAbdI ke aMgrejI IsTa iMDiyA kaMpanI ke dastAvejoM meM ina vyApAriyoM ke saMbaMdha meM mahattvapUrNa sUcanAyeM prApta hotI haiN| ___ uparyukta srotoM ke AdhAra para satrahavIM zatAbdI ke AgarA ke kucha pramukha jaina vyApAriyoM kA vivaraNa isa prakAra hai :1. hIrAnaMda mukIma samrATa akabara ke zAsana ke aMtima varSoM tathA jahA~gIra ke zAsana kAla ke prAraMbha meM AgarA ke seTha hIrAnaMda zAha atyanta dharmAtmA evaM dhanavAn vyakti the| inakI jAti osavAla thii| ye hIre-javAharAta kA vyApAra karate the tathA akabara ke samaya meM zAhajAdA salIma ke kRpApAtra jauharI the| akabara kI mRtyu ke pazcAt bhI ye jahA~gIra ke kRpApAtra jauharI bane rhe| saMbhavataH inako javAharAta kI mukImI kA pada milA thA / inake pitA kA nAma sAha kAnhar3a tathA mAtA kA nAma bhAmanIbahU thA / ' inake putra kA nAma zAha nihAlacaMda thaa| inhoMne 1604 I0 meM sammedazikhara tIrtha ke lie saMghayAtrA kI thii| saMgha ke sAtha hIrAnanda seTha ke aneka hAthI, ghor3e, paidala tathA tupakadAra the| zAha hIrAnanda kI ora se pUre saMgha ko pratidina bhoja diyA jAtA thaa| saMgha lagabhaga eka varSa taka yAtrA karane ke pazcAt vApasa aayaa| isa dhArmika kArya se zAha hIrAnaMda mukIma kI Arthika sthiti kA AbhAsa milatA hai| samrATa akabara kI mRtyu (1605) ke pazcAt jaba jahA~gIra samrATa banA, taba bhI zAha hIrAnaMda unake vyaktigata jauharI aura kRpApAtra bane rhe| san 1610 I0 meM zAha hIrAnaMda ne samrATa jahA~gIra ko apane ghara AmaMtrita kiyA, apanI havelI kI bhArI sajAvaTa kI, samrATa ko bahuta mUlyavAn upahAra diyA aura usako tathA darabAriyoM ko zAnadAra 7. banArasIdAsa, banArasI vilAsa ardhakathAnaka samIkSA sahita, nAthUrAma premI (saMpA0) (bambaI, jaina grantha ratnAkara kAryAlaya 1905) pR0 49 / 8. pUranacanda nAhara saMka0 jainalekha saMgraha dvitIya bhAga (kalakattA 1927) lekhAMka 1451 / 9. agaracanda nAhaTA 'zAha hIrAnanda tIrthayAtrA vivaraNa aura sammetazikhara caitya paripATI' anekAnta (maI 1957) pR0 300 / parisaMvAda-4 Page #127 -------------------------------------------------------------------------- ________________ 110 janavidyA evaM prAkRta : antarazAstrIya adhyayana dAvata dii| isa prakAra, zAha hIrAnanda mukIma na kevala eka dhanI vyApArI aura dhArmika vyakti the, balki samrAT jahA~gIra ke kRpApAtra bhI the| inake putra zAha nihAlacandra bhI saMbhavataH hIre-javAharAta kA hI vyApAra karate the / yaha bhI eka dhArmika vyakti the| san 1611 I0 meM jinacandrasUri se eka pArzva pratimA pratiSThita karavAI thii|' san 1610 I0 meM AgarA ke jaina saMgha kI ora se tapAgacchAcArya vijayasenasUri ko jo vijJapti patra bhejA gayA thA, usameM vahA~ ke 88 zrAvaka tathA saMghapatiyoM ke hastAkSara the| usa sUcI ke saMghapati nIhAlu hI zAha hIrAnaMda mukIma ke putra nihAlacaMdra the / 12 2. sabalasiMha moThiyA ye nemidAsa (nemA) sAhU ke putra tathA jahA~gIra ke zAsanakAla meM AgarA ke eka ati vaibhavazAlI jaina vyApArI the| inhoMne banArasIdAsa ko (san 1615-16 I. meM) AgarA ke vyApAra meM asaphala ho jAne para sAjhe meM narottamadAsa jaina ke sAtha vyApAra karane ke liye pUrva kI ora-paTanA, banArasa, jaunapura Adi nagaroM kI ora bhejA thA, kyoMki vahA~ bhI usa samaya acchI vyApArika maNDiyA~ thiiN| saMbhavataH sabalasiMha moThiyA ne ina vyApAriyoM, banArasIdAsa evaM narottamadAsa ko Arthika sahAyatA pradAna kI hogI tathA yaha bhI AbhAsa milatA hai ki sabalasiMha moThiyA kI ukta nagaroM meM bhI vyApArika zAkhAyeM rahI hogI jahA~ banArasIdAsa evaM narottamadAsa unake pratinidhi ke rUpa meM gaye hoMge / ina logoM ko vahA~ vyApArika saphalatA milI thii| yadyapi narottamadAsa vApasa AgarA A gaye the, lekina banArasIdAsa pitA kI bImArI ke kAraNa AgarA vApasa nahIM A sake the / narottamadAsa kA lekhA (sAjhe kA hisAba) sApha ho gayA thA lekina banArasIdAsa kI anupasthiti ke kAraNa aisA nahIM ho sakA / banArasIdAsa ko sabalasiMha ne isa saMdarbha meM eka patra bhejA thA ki AgarA Akara apanA hisAba sApha kara lo, bAda meM banArasIdAsa ke AgarA Ane para kAphI 10. jyotiprasAda jaina, pramukha aitihAsika jana puruSa aura mahilAeM (kAzI, bhAratIya jJAnapITha prakA0, 1975) pR0 290 / 11. vahI, pR0 290 / 12. DaoN0 hIrAnanda zAstrI, prAcIna vijJapti patra (bar3audA, rAjya presa, 1942) pR0 25 / 13. banArasIdAsa' banArasI vilAsa, ardhakathAnaka kI samIkSA sahita, nAthUrAma premI (saMpA0) (bambaI, jaina grantha ratnAkara kAryAlaya prakA0 1905) pR0 75 / parisaMvAda 4 Page #128 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI 111 parezAniyoM ke bAda unakA hisAba sApha ho sakA thA / cU~ki isa saMdarbha meM banArasIdAsa ko sabalasiMha moThiyA kI havelI para kaI bAra jAnA par3A thA, isalie banArasIdAsa ne unakI havelI evaM darabAra ke zAnazaukata kA vizeSa ullekha kiyA hai / 14 ve likhate haiM ki sAhU jI kA darabAra jisa taraha se susajjita thA, usa taraha unhoMne isake pUrva nahIM dekhA thA / sAhU jI takiye ke sahAre par3e haiM, baMdIjana virada par3ha rahe hai, nRtyAMganAe~ nRtya kara rahI haiM, bhAr3a bhI masta haiM tathA seTha jI ke sevaka bhI magana haiM / 15 isa prakAra banArasIdAsa ke vivaraNa se patA calatA hai ki seTha sabalasiMha moThiyA usa samaya ke eka ativaibhavazAlI seTha (sAhUkAra) the| isake hI sAtha vaha eka aise mahAjana the, jo sAjhedAroM ko vyApAra karane ke lie Arthika sahAyatA bhI pradAna karate the, arthAt vaha rupaye ke lena-dena kA bhI kArya karate the| yadyapi inake dvArA kiyA gayA koI dhArmika kArya kA ullekha nahIM milatA tathApi 1610 I. meM AgarA ke jaina saMgha kI ora se tapAgacchAcArya vijayasenasUri ko jo vijJapti patra bhejA gayA thA, usameM saMghapati sabala hI sabalasiMha jAna par3ate haiN|6 3. varddhamAna ku~vara jI ___ varddhamAna kuMvara jI AgarA nagara ke nivAsI tathA saMghapati kI upAdhi se vibhaSita the / ye dalAlI kA kAma karate the / 17 eka vyApArI hone ke sAtha hI yaha dhArmika vyakti bhI the| san 1618 I. meM banArasIdAsa Adi ke sAtha inhoMne ahicchatrA (barelI) evaM hastinApura (meraTha) Adi jaina tIrthoM kI yAtrA kI thii|8 san 1610 I. ke AgarA vijJapti patra meM inakA bhI nAma hai| 4. sAha bandIdAsa . ye AgarA nagara ke nivAsI the tathA javAharAta kA vyApAra karate the| inake pitA kA nAma dUlahasAha thA / inake bar3e bhAI uttamacaMda jauharI bhI AgarA meM nivAsa karate hue javAharAta kA vyApAra karate the / sAha baMdIdAsa jaina kavi banArasIdAsa ke bahanoI the tathA motIkaTarA muhalle meM rahakara motI Adi javAharAtoM kA vyApAra karate the / 2 san 1611 I. meM banArasIdAsa kapar3A, javAharAta, tela, ghI Adi vastuoM ko 14. vahI, pR. 82 / 15. vahI, pR. 82 / 16. prAcIna vijJapti patra pR. 25 / 17. pramukha aitihAsika jaina puruSa aura mahilAyeM, pR. 291 / 18. vahI, pR. 291 / 19. DaoN0 hIrAnaMda zAstrI, prAcIna vijJapti patra , pR. 25 / 20. banArasIdAsa, banArasIvilAsa ardhakathAnaka kI samIkSA sahita, pR. 57 / parisaMvAda-4 Page #129 -------------------------------------------------------------------------- ________________ 112 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana lekara vyApAra karane ke lie AgarA gaye the, isa samaya sAha baMdIdAsa kI sahAyatA se inako motIkaTare meM kirAye para eka makAna mila sakA thA / 21 AgarA-vijJapti-patra meM inake nAma kA bhI ullekha hai / 22 5. tArAcandra sAhU ye AgarA ke dhanI zrAvaka evaM vyApArI the / 23 inake anuja kalyANamala the, jo kherAbAda (sItApura) ke nivAsI evaM dhanI vyApArI the| usa samaya kherAbAdI kapar3oM kI kAphI mA~ga thii| saMbhavataH kalyANamala jI kapar3oM kA hI vyApAra karate the, inake bar3e bhAI vyApAra ko dhyAna meM rakhate hue rAjadhAnI AgarA meM jA base the| seTha kalyANamala kI putrI ke sAtha kavivara banArasIdAsa kA vivAha huA thA / 24 ____tArAcaMdra sAhU ne banArasIdAsa ko, jaba ve vyApAra meM asaphala rahe the, AgarA meM lagabhaga 2 mahIne taka apane ghara meM rakhA thaa| inhIM ke yahA~ rahakara banArasIdAsa ne dharamadAsa jauharI ke sAtha sAjhe meM vyApAra karanA zuru kiyA thA / 25 san 1610 ke AgarA vijJapti patra meM inakA nAma aMkita hai / 26 6. kharagasena kharagasena ke pitA kA nAma mUladAsa thaa| san 1551 I0 meM ye naravara (gvAliyara) ke mugala umarAva ke vyaktigata modI the| unakI mRtyu ke bAda kharagasena apanI mAtA ke sAtha apane nanihAla (jaunapura) meM Akara rahane lge| inake nAnA madanasiMha cinAliyA jaunapura ke nAmI jauharI the| cUMki madanasiMha ke koI putra nahIM thA, isalie unhoMne kharagasena ko putra kI taraha sneha diyA tathA vyApAra karane ke lie protsAhita kiyaa| isI saMdarbha meM kharagasena jI ne baMgAla ke paThAna sulatAna ke rAjya meM dIvAna dhannArAya ke adhIna cAra paraganoM kI potadArI kI / unakI mRtyu ke pazcAt Apa jaunapura lauTa aaye| san 1569 I. meM inhoMne AgarA Akara sundaradAsa pItiyA nAmaka vyApArI ke sAtha sAjhe meM vyApAra kiyA / 27 isameM Apako kAphI Aya huii| 21. vahI, pR. 57 / 22. DaoN. hIrAnaMda zAstrI, prAcIna vijJapti patra, pR. 25 / 23. banArasIdAsa, banArasI vilAsa arddhakathAnaka kI samIkSA sahita, pR. 62 / 24. vahI, pR. 34 / 25. vahI, pR. 63 / 26. prAcIna vijJapti patra, pR. 25 / 27. banArasIvilAsa arddhakathAnaka kI samIkSA sahita, pR. 31 1 parisaMvAda-4 Page #130 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI 113 isI samaya kharagasena kA vivAha meraTha nagara ke sUradAsa jI zrImAla kI kanyA ke sAtha huA / san 1576 I0 meM kharagasena ne AgarA nagara, vipula dhana kA adhikArI hokara, chor3a diyaa| jaunapura Akara Apa vahA~ ke prasiddha dhanika lAlA rAmadAsa jI agravAla ke sAtha sAjhe meM javAharAta kA vyApAra karane lge|28 inhoMne apanI putriyoM kA vivAha AgarA evaM paTanA meM dhanI vyApAriyoM ke sAtha kiyA / kucha samaya taka kharagasena ilAhAbAda nagara meM zAhajAdA daniyAla ke sUbedArI meM, javAharAta ke lena-dena kA vyApAra karate rahe / zAhajAdA daniyAla dvArA vyaktigata javAharAta kI mA~goM ko ye hI pUrA karate the / 29 kharagasena apane jIvana ke aMtima samaya taka jaunapura meM hI rahakara javAharAta kA vyApAra karate rhe| san 1617 I. meM bImArI ke pazcAt jaunapura meM inakA nidhana ho gyaa| 7. banArasIdAsa kavivara banArasIdAsa kharagasena jauharI ke ekamAtra putra the| adhika lAr3a pyAra ke kAraNa banArasIdAsa apane paitRka vyavasAya meM barAbara asaphala hote rhe| inhoMne kaI bAra bhinna-bhinna sthAnoM para vyApAra kiyA, lekina durbhAgyavaza saphalatA nahIM milii| sabalasiMha moThiyA ne pUrva kI ora banArasa, jaunapura, paTanA, Adi sthAnoM para vyApAra ke lie inako bhejA thA, lekina usameM bhI lAbha nahIM milaa| vyApArI hone ke sAtha hI Apa eka kavi bhI the| inhoMne apanI AtmakathA likhI hai, jisameM apane jIvana ke pacapana varSoM kI ghaTanA ko lipibaddha kiyA hai, isIlie usakA nAma "ardha kathAnaka' rakhA / isameM unhoMne 1586 I0 se 1641 I. taka kI ghaTanAoM kA varNana kiyA hai| saMbhavataH hindI bhASA kA yaha prathama Atmacaritra hai| kavi hone ke sAtha hI Apa eka vyavahAra kuzala vyakti bhI the| jaunapura ke adhikArI cinakalIca khA~ se ApakI mitratA thI, usako inhoMne "zrutibodha' Adi graMtha par3hAye the|30 banArasIdAsa ke Atmacaritra "ardha kathAnaka" se patA calatA hai ki satrahavIM zatAbdI meM na kevala uttarapradeza meM, balki bihAra aura baMgAla meM zrImAla, osavAla, agravAla Adi jAtiyoM ke jaina vyApArI nivAsa karate the tathA unakI samAja evaM zAsana meM pratiSThA thI / samrAToM, sUbedAroM evaM anya padAdhikAriyoM se inakA vizeSa sambandha banA rahatA thA / adhikAMza jaina vyApArI suzikSita hote the tathA saralatApUrvaka dUsare rAjyoM kI bhASAoM ko sIkha lete the| 28. vahI, pR. 31 / 29. vahI, pR. 39 / 30. DaoN. jyotiprasAda jaina, pramukha aitihAsika jaina puruSa aura mahilAyeM, pR. 292 / parisaMvAda-4 Page #131 -------------------------------------------------------------------------- ________________ 114 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 8. dharamadAsa jauharI ye AgarA-nivAsI jaina vyApArI the| inake pitA kA nAma amarasI thaa| saMbhavataH ye gujarAta ke mUla nivAsI jAna par3ate haiM, kadAcit vyApAra ko dhyAna meM rakhate hue AgarA A base the / 1 dharamadAsa bure vyasanoM se grasta thA, isIlie isake pitA amarasI ne isako banArasIdAsa kA vyApArika sAjhIdAra banA diyA thaa| isa saMdarbha meM amarasI ne dharamadAsa jauharI ko 500 mudrAyeM dI thiiN| isa prakAra banArasIdAsa aura dharamadAsa jauharI ne motI, mANika, maNi, cUnA Adi vastuoM ko kharIdane evaM acche dAmoM meM becane kA vyApAra kiyA jisameM inako lAbha bhI milA thA / 32 9. saMghapati candU ye AgarA nagara ke eka dhanI jaina the| saMghapati, jaina samAja kI eka viziSTa upAdhi hotI thii| dhanI evaM vyApArI hone ke sAtha hI sAtha Apa eka dhArmika vyakti bhI the| san 1610 I. ke AgarA-saMgha ke vijJaptipatra, jo zrIvijayasena sUri ko bhejA gayA thA, meM sUri jI se saMghapati candU dvArA nirmita navIna jina caitya kI pratiSThA hetu padhArane hetu namra prArthanA kI gaI thii|33 10. tihunA sAhu ye satrahavIM zatAbdI ke pUrvArddha ke eka dhanI jaina vyApArI the| inakI jAti agravAla thii| inhoMne AgarA meM eka vizAla jinamaMdira banavAyA thA / 4 AgarA ke tihunA sAhU ke isI maMdira meM rUpacandra nAma ke guNI vidvAn 1635 I. meM Akara Thahare the| inake pAMDitya kI prazaMsA sunakara banArasIdAsa ko maNDalI ke sabhI adhyAtmapremI unase jAkara mile aura vinayapUrvaka unase "gommaTasAra" kA pravacana karAyA thaa| 31. banArasIdAsa', banArasIvilAsa arddhakathAnaka samIkSA sahita, pR. 63 / / 32. vahI, pR. 63 / 33. bha~varalAla nAhaTA, udayapura kA sacitra vijJaptipatra, nAgarI pracAriNI patrikA 1952, aMka 2-3 / 34. balabhadra jaina, saMpA., bhArata ke digambara jaina tIrtha prathama bhAga bambaI, bhAratavarSIya di0 jaina tIrtha kSetra kameTI prakAzana, 1975, pR. 60 / 35. pramukha aitihAsika jaina puruSa aura mahilAyeM, pR. 292 / parisaMvAda 4 Page #132 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI 11. jAdUsAha ye AgarA ke rahane vAle dhanI jaina vyApArI tathA aMgrejI IsTa iNDiyA kampanI ke dalAla the / aMgrejoM ne inako AgarA ke darabAra se sambandhita vyApArika kAryoM ko nipaTAne ke lie rakhA thA / inhoMne isa sandarbha meM AgarA meM eka makAna bAraha sau mudrAoM meM kharIdA thA / 7 vyApAra ke uddezya se inako sUrata, ahamadAbAda, burahAnapura Adi sthAnoM kI yAtrA karanI par3atI thI / rupayoM ke lena-dena ko lekara aMgrejoM kA inase sambandha kharAba ho gayA thA, isalie inako dalAlI ke kArya se mukta kara diyA gayA thA / ye mahAjanI kA bhI kArya karate the / inake dvArA kiye kisI dhArmika kArya kA ullekha nahIM milatA, lekina san 1610 I. ke AgarA saMgha dvArA bheje gaye vijJapti-patra meM inakA nAma AyA hai | 3: 12. kalyANa sAha tathA mahAjanI kA kArya karate Arthika sahAyatA karate the / AgarA ke rahane vAle dhanI jaina vyApArI the the / 4deg ye aMgrejoM tathA anya vyApAriyoM ko byAja para isa kArya hetu inhoMne AgarA ke atirikta anya kaI nagaroM meM apane pratinidhi niyukta kiye the| paTanA meM bhI isI taraha kA pratinidhi rahatA thA / 41 ina logoM ko sAhU yA sAha ke nAma se jAnA jAtA thA / sarrAphara ke rUpa meM bhI kalyANa sAhU prasiddha the / sarrAphoM meM usa samaya kAphI ekatA thI / sabhI loga niyojita DhaMga se kArya karate the, yahI kAraNa thA ki ina logoM kA vyApAra pUre deza meM abAdha gati se sampanna hotA thA / san 1610 I. ke vijJaptipatra meM inakA nAma AyA hai / 3 36. viliyama phosTara 'iMgliza phaikTrIja ina iNDiyA' dvitIya bhAga, 1622 - 23 (AksaphorDa, 1908) pR. 21 / 37. vahI, pR. 147 / 115 38. vahI, pR. 147 / 39. prAcIna vijJaptipatra pR. 25 / 40. viliyama phosTara 'iMgliza phaikTrIja ina iNDiyA' prathama bhAga 1618-21 ( AksaphorDa, 1906) pR. 247 | 49. vahI, pR. 247 / 42. sarrApha - vibhinna sthAnoM para pracalita mudrAoM ko lenA tathA unako AvazyakatAnusAra dUsarI mudrAoM meM parivartita karanA, yahI kAma sarrApha kA hotA thA arthAt Morey changer. 43. prAcIna vijJaptipatra, pRSTha 25 / parisaMvAda -4 Page #133 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana 13. nAthUsAha ye AgarA ke rahane vAle dhanI jaina mahAjana the / aMgrejoM ke sAtha vyApAra karane ke uddezya se do yA tIna sAla taka sUrata (gujarAta) jAkara rahe / aMgrejoM ne inako sarrApha ke rUpa meM mAnyatA pradAna karake punaH AgarA bheja diyA / san 1619 I. meM ye AgarA meM aMgrejoM ke sarrApha kA kArya karane lage / vyApAra ke sandarbha meM inako gujarAta ke nagaroM ahamadAbAda Adi sthAnoM para bhI jAnA par3atA thaa| aksara ye samrATa ke sAtha aMgrejoM ke pratinidhi ke rUpa meM yAtrA karate the / san 1610 I0 ke vijJaptipatra meM inakA nAma bhI sammilita hai|46 14. bhImajI __ ye AgarA ke rahane vAle dhanI jaina mahAjana (baiMkara) the| inakA ghaniSTha saMbaMdha prasiddha jaina vyApArI vIrajI borA se bhI thaa| inhoMne aMgreja kampanI kI AgarAzAkhA ko 3000 rupaye kA RNa san 1628 I. meM diyA thaa| ye aksara vyApAra ke uddezya se AgarA ke bAhara anya prasiddha vyApArika nagaroM meM bhI jAyA karate the| kucha samaya pazcAt inhoMne aMgrejoM ko RNa para Arthika sahAyatA denA banda kara diyA thA tathA vIrajI borA ke hI samarthaka bane rahe / san 1610 I. ke AgarA ke vijJaptipatra meM inakA nAma sammilita hai|48 15. kAsIdAsa ye sambhavataH AgarA ke hI rahane vAle dhanI jaina vyApArI the| ye, usa samaya ke sabase dhanI jaina vyApArI vIrajI borA, ke pratinidhi (vakIla) ke rUpa meM AgarA rahate the| borA kI vyApArika zAkhAe~ AgarA, burahAnapura, sUrata, golakuNDA Adi sthAnoM para phailI huI thii| kAsIdAsa jI AgarA meM rahakara aMgrejoM ke sAtha vIra jI borA kI ora se sambandha banAye rakhate the tathA dUsarI ora vIra jI borA kI ora se mugala darabAra se bhI maitrIpUrNa sambandha kAyama rakhate the| vyApAra ke sandarbha meM, inako 44. 'iMgliza phaikTrIja ina iMDiyA' prathama bhAga (1618-21) pRSTha 91 / 45. vahI, pRSTha 91 / 46. prAcIna vijJaptipatra, pRSTha 25 / 47. viliyama phosTara, iMgliza phaikTrIja ina iNDiyA, tRtIya bhAga 1624-29 (AksaphorDa, 1909) pRSTha 271 / / 48. prAcIna vijJaptipatra, pRSTha 25 / parisaMvAda-4 Page #134 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI 117 1630 I. meM bUMdI ke rAjA rAva ratana se bhI milanA par3A thaa| rAjA ke mukhya salAhakAra gaMgArAma se bhI inako saMparka banAnA par3A thA / * san 1610 I. ke AgarA ke vijJaptipatra meM inakA bhI nAma AyA hai|" 16. guruvAsa * ye AgarA ke rahane vAle dhanI jaina vyApArI the| prasiddha aMgrejoM ke dalAla jAdU ke ye sambandhI the52 tathA aMgrejoM ke pratinidhi ke rUpa meM vIra jI borA ke pAsa Ate jAte the| 3 ye eka sampanna mahAjana the tathA RNoM kI vasUlI acchI taraha se karate the| saMbhavataH ye javAharAta kA bhI vyApAra karate the tathA usakI ApUrti karate the|54 17. dhanajI ye digambara-sampradAya ke jaina vyApArI the| AgarA meM rahakara aMgrejI kampanI meM dalAlI kA kAma karate the| aMgreja kampanI ke ImAnadAra dalAla ke rUpa meM prasiddha the| dhanajI kaI bhAratIya bhASAoM ke jJAtA the, ataH aMgrejoM ne inakI sevAyeM prApta kI thii| isa prakAra, dhanajI meM doharI yogyatA thI, jisakA aMgrejoM ko lAbha milatA thA / aMgreja kampanI ke RNoM ko ye vasUla karate the| isa saMdarbha meM inako lAhaura Adi sthAnoM meM jAnA par3atA thaa| Asapha khA~ se inhoMne aMgrejoM kA bakAyA dhana teraha sau rupaye prApta kiyA thA, jisako usane mUMgA kharIdane para diyA thaa|"7 san 1628 I. meM inhoMne aMgrejoM ke lie dalAlI karane se iMkAra kara diyA thA, lekina unake bhASika mArgadarzaka bane rhe|58 san 1658 I0 meM nAgapura ke eka pratimAlekha meM inakA nAma saMghavI dhanajI AyA hai| jisase patA calatA hai ki inhoMne 49, viliyama phosTara, iMgliza phaikTrIja ina iNDiyA caturtha bhAga 1630-33 (AksaphorDa, 1910), pRSTha 90 / 50. vahI, pRSTha 90 / 51. prAcIna vijJaptipatra , pRSTha 25 / 52. iMgliza phaikTroja ina iNDiyA caturtha bhAga, 1630-34, pRSTha 90 / 53. iMgliza phaikTrIja ina iNDiyA, tRtIya bhAga 1624-29, pRSTha 190 / 54. vahI, pRSTha 86 / 55. vahI, pRSTha 34 / 56. vahI, pR. 228 / 57. vahI, pR. 94 / 58. vahI, pR. 40 / / parisaMvAda-4 Page #135 -------------------------------------------------------------------------- ________________ 118 jainavidyA evaM prAkRta : antarazAstrIya adhyayana apane pitA saMghavI khAMbhA ke sAtha milakara ukta pratimA kI pratiSThA kI thii| bhaTTAraka-sampradAya ke indrabhUSaNa muni ne ukta mUrti kI pratiSThA karAI thii| 18. kuMvarapAla sonapAla ye donoM bhAI prasiddha osavAla jaina vyApArI tathA dhArmika vyakti the| mugala samrATa jahA~gIra ke zAsana kAla (1614 I.) meM inake dvArA kiye gaye dhArmika kAryoM (mUrtipratiSThA, mandira-nirmANa Adi) kI sUcanA AgarA, mirjApura, lakhanaU tathA paTanA ke mUrtilekhoM evaM mandira-prazastiyoM se milatI hai| AgarA ke pArzvanAtha citAmaNi mandira kI prazasti meM inake parivAra tathA anya kAryoM ke bAre meM vistRta jAnakArI milatI hai| isa prazasti kA samaya 1614 I. hai| prazasti se patA calatA hai ki 1614 I. meM AgarA nivAsI kuMvarapAla sonapAla nAmaka bhAiyoM ne vahA~ tIrthakara zrI zreyAMsanAtha jI kA mandira banavAyA thA, jisakI pratiSThA a~calagaccha ke AcArya zrI kalyANasAgara ne karAI thii| isa avasara para mandira-pratiSThA ke sAtha hI 450 anya pratimAoM kI pratiSThA huI thii|61 inameM se kucha pratimAoM ke lekha nAhara jI ne apane lekha saMgraha meM diye haiN| prazasti se unake parivAra ke logoM ke bAre meM prakAza par3atA hai| inake pitA kA nAma RSabhadAsa thA, jo do bhAI the / bhAI kA nAma zAha vemana thaa| RSabhadAsa ke ku~varapAla aura sonapAla do putra the| ina logoM ko rUpacanda, caturbhuja, dhanapAla aura dulIcanda nAmaka cAra putra the|62 zAha vemana ke do putroM, SetasI aura netasI kA nAma prazasti meM hai / ye osavAla jAti ke lor3hA gotra ke antargata Ate the| inakI mAtA kA nAma rekhazrI thA, cUMki RSabhadAsa kA upanAma reSA thA, ataH unakI patnI rekhazrI kahalAI zAha vemana kI strI kA nAma zaktAdevI thaa| kuMvarapAla sonapAla jahA~gIra samrAT dvArA sammAnita the| usane inako sIladAra 59. DaoN. vidyAdhara joharApurakara sampA0 jaina zilAlekha saMgraha bhAga cAra (kAzI, bhAratIya jJAnapITha, 1961) pR. 406 / 60. pUranacanda nAhara, saMka0 jainalekha saMgraha dvitIya bhAga (kalakattA, 1927) lekhAMka 1456 61. banArasIdAsa jaina, kuMvarapAla soNapAla prazasti jaina sAhitya saMzodhaka (khaNDa 2 aMka 1) pR. 26 / 62. lakhanaU ke lekha 1582 meM putra diyA hai lekina paTanA ke lekha 307 meM bhAI likhA hai / donoM lekha eka hI samaya san 1614 I0 ke haiN| nAhara kA lekha saMgraha prathama va dvitIya bhAga dekheN| parisaMvAda-4 Page #136 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI ke pada para niyukta kiyA thaa| ye donoM bhAI vyApAra kuzala tathA dhArmika kAryoM meM dhana lagAne vAle the| inhoMne tIna bhavanavAlI pauSadhazAlA kA nirmANa karavAyA thaa| zatrujaya, AbU, giranAra, sammetazikhara Adi tIrthoM kI saMgha sahita yAtrA karake saMghAdhipati kI upAdhi prApta kI thii|65 inake pAsa pazuoM kA eka samUha thA, jisameM 125 ghor3e, 25 hAthI Adi the| inhoMne do vizAla jina caityoM kA nirmANa karavAyA thA, jinameM U~ce-U~ce citra evaM jhaMDe Adi lage the / 66 anya lekhoM se patA calatA hai ki inhoMne mirjApura meM bhI eka jina mandira banavAyA thA / 67 paTanA meM bhI inake dvArA pratimA-pratiSThA kA ullekha milatA hai|68 sambhavataH ye vyApAra ko dhyAna meM rakhate hue lagabhaga 1615 I. paTanA nagara meM jA base the| yadyapi inakA nAma san 1610 I. ke AgarA saMgha ke vijJaptipatra meM nahIM hai, lekina inake cacere bhAI SetasI va netasI putra zAha vemana ke nAma usameM hai|69 ina logoM ne bhI paTanA meM mUrti-pratiSThA kI thii| ahamadAbAda ke eka lekha se patA calatA hai ki inake putra rUpacaMda kI tIna striyA~ rUpazrI, kobhA tathA kesara apane pati kI mRtyu para 1615 I. meM satI (sAgamana-sahagamana) ho gaI thii| uparyukta tathyoM se kucha bAtoM para prakAza par3atA hai (1) kuMvarapAla sonapAla eka dhanI jaina vyApArI the inako saMghAdhipati kI mahAn upAdhi milI thii| (2) inhoMne AgarA, lakhanaU, mirjApura, paTanA tathA gujarAta Adi rAjyoM kI vyApArika evaM dhArmika yAtrAe~ kI thiiN| AgarA-nivAsI hokara vyApAra hetu paTanA jA base the| 63. 'bhAnucandaNivarita' prastAvanA, pR. 22 / 64. yaha eka prakAra kA vizrAma gRha hotA hai jisameM jaina yAtrI vizrAma karate the / 65. 'kuMvarapAla sonapAla prazasti', pR0 28 / 66. vahI, pR. 28 / 67. pUranacanda nAhara, jaina lekha saMgraha, prathama bhAga (kalakattA, 1918), lekhAMka 433 / 68. vahI, lekhAMka 307, 308, 309 / 69. prAcIna vijJaptipatra pR. 25 / 70. jaina lekha saMgraha, prathama bhAga, lekhAMka 310, 11 / 71. agaracanda nAhaTA, satI prathA aura osavAla samAja osavAla navayuvaka (sitambara 1937) pR. 284 / parisaMvAda-4 Page #137 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana (3) inake parivAra meM bahu vivAha-prathA pracalita thI tathA striyoM ko sasurAla meM nayA nAma diyA jAtA thaa| (4) satI prathA isa samAja meM vidyamAna thii| vizeSa rUpa se osavAla jAti ke jainoM meN| 19. saMghapati abhayarAja evaM jagajIvana ye AgarA ke rahane vAle dhanI agravAla jAti ke jaina the| vyApAra inakA mukhya vyavasAya thaa| saMghapati abhayarAja ne AgarA meM eka vizAla jina mandira banavAyA thA / 72 inako saMghapati kI upAdhi se vibhUSita kiyA gayA thaa| inakI kaI patniyA~ thIM, inameM sabase choTI mohanade se jagajIvana kA janma huA thA / jagajIvana eka sampanna jaina ke sAtha hI sAtha rAjanItika vyakti the| zAhajahA~ ke zAsanakAla meM pA~cahajArI maMsabadAra uvarAva jAphara khA~ ke jagajIvana dIvAna the| usa samaya AgarA ke jainoM meM kucha AdhyAtmika vyakti the usameM jagajIvana bhI the| inhoMne san 1649 I. meM 'banArasIvilAsa' kA saMkalana kiyA thA / 73 20. jagata seTha ke pUrvaja rAya udayacaMda prathama jagata seTha phatahacaMda ke pUrvaja mUlataH ahamadAbAda ke nivAsI the / unameM se padamasI san 1627 I. meM khambhAta jA base / inake do putra the-zrIpati aura amaradatta / saMbhavataH donoM hI joharI kA kArya karate the| zAhajahA~ kI vizeSa kRpAdRSTi amaradatta para huI, vaha inako apane sAtha AgarA le aayaa| AgarA meM amaradatta ko javAharAta kI mukImI kA pada milA, phira yaha pada usake beToM ko milA / inake do putra the-rAya udayacaMda aura kesarIsiMha / hIrAnaMda kI putrI tathA seTha mANikacaMda kI bahana dhanabAI kA vivAha rAya udayacaMda se huaa| inake cAra putra themitrasena, sabhAcaMda, phatahacaMda aura rAyasiMha / phatahacaMda ko unake mAmA mAnikacaMda jo niHsaMtAna the, ne 1700 I. meM goda le liyA / 76 ye usa samaya paTanA meM hI the aura prAyaH vyApAra meM mAnikacaMda kA sahayoga karate the| samrATa pharrukhasiyara ne apane zAsana ke pA~caveM varSa eka pharmAna nikAlakara phatahacaMda ko bhI seTha kI upAdhi se vibhUSita kiyA; isake pUrva mAnikacaMda bhI seTha kI upAdhi prApta kara cuke the| lekina, prathama jagata seTha hone kA gaurava phatahacaMda ko hI milA / 77 72. bhArata ke digambara jaina tIrtha prathama bhAga, pR. 60 / 73. paramAnaMda zAstrI 'agravAloM kA jaina saMskRti meM yogadAna' anekAnta (agasta 1967) / 74. pArasanAtha siMha, jagataseTha (prayAga, bhAratI bhaMDAra prakA0, 1950) pR0 67 / 75. vahI, pR0 67 / 76. vahI, pR0 67 / 77. vahI, pR0 68 / parisaMvAda-4 Page #138 -------------------------------------------------------------------------- ________________ satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI 21. mAnasiMha jauharI ye mUlataH AgarA nivAsI the tathA jainadharma kA pAlana karate hue jauharI kA kArya karate the / inakA samaya auraMgajeba ke zAsana kAla ke antargata AtA hai / kavivara dyAnatarAya ne 1693 I. meM 'dharmavilAsa' nAmaka graMtha kI racanA kI, jisameM unhoMne mAnasiMha jauharI ke AdhyAtmika kAryoM kA varNana karate hue likhA hai ki AgarA meM isa samaya aneka jaina base haiM, jinako dhArmika svatantratA prApta hai tathA auraMgajeba kA zAsana hai, jisake zAsana meM zAnti-vyavasthA banI huI hai / usane Age likhA hai ki usa samaya AgarA aura dillI meM jaina dharmAvalambI dhArmika saMgaThana banAye gaye the, jinameM dhArmika carcA hotI thii| AgarA meM usa samaya mAnasiMha jauharI kI sailI ( yA saMgaThana) prasiddha thI / isI prakAra dillI meM sukhAnaMda kI sailI thI / 22. zAha varddhamAna aura unakA parivAra ye AgarA ke rahane vAle the / jahA~gIra ke zAsanakAla meM sampanna jainoM meM inakI gaNanA kI jAtI thI / inakA mukhya kArya vyApAra thA / ye osavAla jAti ke guhAr3a gotra ke the / inake kaI putra the - zAha mAnasiMha, rAyasiMha, kanakasena, ugrasena tathA RSabhadAsa |deg inake sabhI putra dhana sampanna vyakti the tathA dhArmika kAryoM para dhana are karate the / ina logoM ne apane pitA ke AdezAnusAra zatruMjaya tIrtha para sahasrakUTa tIrtha kSetrakA 1653 I. meM nirmANa karavAyA / tapAgacchAcArya harivijaya sUri kI paramparA meM zrI vinayavijayamuni ne isakI pratiSThA karavAI thI / " uparyukta dhArmika kAryoM se inakI sampannatA kA AbhAsa milatA hai AgarA saMgha ke zrAvakoM evaM saMghapatiyoM kI sUcI meM hI nAma jAna par3atA hai | / san 1610 I. ke vijJaptipatra meM ullikhita zAha varddhamAna, inakA 121 78. dyAnatarAya 'dharmavilAsa' (bambaI, jaina grantha ratnAkara kAryAlaya, 1914) pR0 255 / 79. vahI, pR0 255 / 80. sukha sampatarAya bhaMDArI tathA anya ' osavAla jAti kA itihAsa' ( bhAnapurA, indaura, osavAla hisTrI pabliziMga hAusa, 1934) pR0 137 / 81. vahI, pR0 137 / 82. prAcIna vijJaptipatra, pR0 25 / parisaMvAda 4 Page #139 -------------------------------------------------------------------------- ________________ 122 jainavidyA evaM prAkRta : antarazAstrIya adhyayana uparyukta jaina vyApAriyoM ke kArya-kalApoM para dRSTipAta karane se nimnAMkita tathyoM para prakAza par3atA hai (1) adhikAMza jaina vyApArI, mahAjanI, sarrApha, dalAlI, javAharAta kA vyApAra, kapar3e kA vyApAra, tela, ghI evaM anya khAdya-sAmagrI kA vyApAra karate the| (2) videzI vyApArI (aMgreja, Daca, purtagAlI Adi) inase vyApAra meM sahayoga evaM sahAyatA lete the, kyoMki satrahavIM zatAbdI meM isa deza ke vyApAra para jainoM kA saphala hastakSepa thA; inake sahayoga ke binA koI videzI vyApArI saphala nahIM ho sakatA thaa| - cUMki jaina vyApArI apane deza kI bhASAoM evaM paramparAoM se paricita the, isalie videzI vyApAriyoM ko inase vizeSa sahAyatA milatI thii| (3) jaina vyApAriyoM kI sampannatA kA anumAna isa bAta se hotA hai ki zAsaka varga bhI AvazyakatA par3ane para unase RNa letA thaa| (4) jaina vyApAriyoM kI prAmANikatA kA Akalana isa bAta se kiyA jA sakatA hai ki dhana kI rakSA aura vinimaya sambandhI aneka mahattvapUrNa padoM para ve zAsakoM dvArA niyukta kiye jAte the| (5) jaina vyApArI bahuta hI vyavahAra kuzala hote the| ina logoM ne athaka parizrama karake na kevala apane deza ke vibhinna sthAnoM para vyApAra kiyA balki videzoM se bhI vyApAra kiyaa| isa sandarbha meM inako tatkAlIna mugala samrAToM kA bhI sahayoga milA / akabara, jahA~gIra evaM zAhajahA~ ina jaina vyApAriyoM evaM sAdhuoM se kAphI prabhAvita the tathA inakA sammAna karate the yadyapi auraMgajeba eka kaTTara zAsaka aura dhArmika asahiSNutA kA poSaka thA tathApi una kaThina paristhitiyoM meM bhI jainoM ne vyavahAra kuzalatA kA paricaya dete hue usase AjJA prApta karake apane dhArmika kRtya kiye, saMgha nikAle aura mandira banavAye / isI prakAra, vyApAra Adi meM mugala samrAToM kA sahayoga prApta karate the| auraMgajeba ke samakAlIna jaina kavi dyAnatarAya ne auraMgajeba ke zAsana kAla kI prazaMsA kI hai tathA likhA hai ki usake kAla meM jainoM ko dhArmika svatantratA milI thii| isase AbhAsa milatA hai ki auraMgajeba ke zAsana kAla meM bhI jainoM para vizeSa dhArmika aMkuza nahIM thaa| yaha isa jAti kI vyavahAra kuzalatA kA paricAyaka hai| parisaMvAda-4 Page #140 -------------------------------------------------------------------------- ________________ 123 satrahavIM zatAbdI ke uttarapradeza ke katipaya viziSTa jaina vyApArI (6) jaina samAja meM dhArmika vizvAsa kI jar3eM kAphI gaharI thIM / usa samaya kisI vyakti kI sampannatA kA anumAna usake dvArA kiye gaye dhArmika kAryoM se lagAyA jAtA thA / agara kisI vyakti ne tIrtha yAtrA saMgha nikAlA, to vaha 'saMghavI' yA 'saMghapati', yadi kaI tIrthoM ke lie saMgha nikAlA to 'saMghAdhipati' kahalAtA thA / ye padaviyA~ jaina samAja meM sampannatA kA paricAyaka thIM tathA unako samAja meM sarvocca sthAna prApta hotA thA / ina saba kAryoM meM kAphI dhana kharca hotA thA / prAyaH lagabhaga sabhI jaina vyApAriyoM ne dhArmika kRtya kiye / itihAsa vibhAga paTanA vizvavidyAlaya paTanA, bihAra / parisaMvAda - 4 Page #141 -------------------------------------------------------------------------- ________________ ca aparAjitapRcchA meM citrita sAmAjika vazA. . DaoN. jayanArAyaNa pANDeya - jaina dharma, bhArata ke dharmoM meM se eka hote hue bhI, Aja bhI eka jIvanta dharma hai| isa dharma kA bhArata ke rAjanItika evaM sAMskRtika jIvana meM eka atyanta mahattvapUrNa sthAna rahA hai aura abhI bhI hai / jaina AcAryoM evaM sUriyoM ne jisa sAhitya kI sarjanA kI hai; yadyapi vaha pradhAnarUpeNa dhArmika evaM dArzanika viSayoM se sambaddha hai, lekina usake samyak anuzIlana aura parizIlana se sAmAjika pravRttiyoM evaM saMsthAoM ke bAre meM bhI samucita prakAza par3atA hai| prastuta nibaMdha meM 'aparAjitapRcchA' nAmaka graMtha ke AdhAra para tatkAlIna sAmAjika-jIvana kA citraNa prastuta karane kA eka vinamra prayatna kara rahA huuN| bhuvanadevakRta aparAjitapRcchA vAstuzAstra kA eka graMtha hai| isa graMtha kA racanA kAla bArahavIM zatAbdI I. se terahavIM zatAbdI I. ke pUrvArddha ke madhya mAnA gayA hai|' isa graMtha meM prApya rAjakIya upAdhiyoM ke AdhAra para yaha saMbhAvanA kI gaI hai ki isakI racanA gujarAta athavA rAjasthAna ke kSetra meM kI gaI hogii| isIlie yaha bhI kahA gayA hai ki graMtha mukhyarUpa se tatkAlIna pazcima bhArata ke jana-jIvana ke bAre meM hI pradhAnarUpeNa prakAza DAlatA hai| isa graMtha kA samyaka anuzIlana honA abhI zeSa hai| yadyapi vibhinna vidvAnoM ne apane-apane viziSTa anusaMdhAnoM ke sandarbha meM tathA zodha-prabaMdhoM meM isake katipaya pakSoM kA vizleSaNa kiyA hai| vivecya graMtha ke racanAkAla taka bhArata ke rAjanItika jIvana meM sAmanta prathA kA lagabhaga pUrNa vikAsa ho cukA thaa| bhArata ke itihAsa meM sAmantavAda ke bAre meM sarvaprathama ullekhanIya kArya karane kA zreya prophesara rAmazaraNa zarmA ko hai, jinhoMne caturtha zatAbdI I. se bArahavIM zatAbdI I. ke madhya uttara bhArata meM sAmanta prathA kA atyanta vidvattApUrNa vizleSaNa apane graMtha inDiyana phyUDalijma : 300-1200 I. (kalakattA 1965) meM kiyA hai| prophesara zarmA kI vicAra paddhati samakAlIna rUsI vidvAn ela. bI. e. alAyepha se bahuta kucha milatI-julatI hai| prophesara dIneza candra 1. mAMkar3a, pI. e. aparAjitapRcchA kI bhUmikA, bar3audA (1950) : XI 2. agravAla, vAsudevazaraNa, "inTroDakzana Tu aparAjitapRcchA" jarnala oNva yU.pI. hisTArikala sosAiTI, vAlyUma XXIV-xxv (1950-51) p. 290 parisaMvAda-4 Page #142 -------------------------------------------------------------------------- ________________ aparAjitapRcchA meM citrita sAmAjika dazA 125 sarakAra kI adhyakSatA meM lagabhaga isI samaya kalakattA vizvavidyAlaya ke prAcIna itihAsa vibhAga ke ucca zodha saMsthAna meM 'prAcIna bhArata meM sAmantavAda' viSaya para eka goSThI (seminAra) kA Ayojana kiyA gyaa| isa goSThI kI kAryavAhI kA prakAzana DA. dIneza candra sarakAra ke sampAdana meM laiNDa sisTama enDa phyUDalijma ina eMzyenTa iMDiyA (kalakattA, 1966) nAma se kiyA gayA hai| isa graMtha ke vidvAn sampAdaka sarakAra bhArata meM sAmaMtavAda kA astitva nahIM mAnate haiN| sAmanta-praNAlI evaM jAti prathA-aparAjitapRcchA meM sAmanta praNAlI ke bAre meM apekSAkRta eka vistRta jhalaka dekhane ko milatI hai tathA isakA prabhAva tatkAlIna vaicArika jagata meM anya kSetroM meM bhI dekhane ko milatA hai| lekina aparAjitapRcchA meM prApta sAkSyoM ke vivecana ke pUrva 'sAmanta' zabda ke bAre meM kiMcit vicAra kara lenA aprAsaMgika na hogaa| kauTilya ne apane arthazAstra meM sAmanta zabda kA vyavahAra par3osI rAjA ke artha meM kiyA hai| azoka ke katipaya zilAprajJApanoM meM bhI isa zabda kA isI uparyukta artha meM prayoga kiyA gayA hai; udAharaNArtha kAlasI (2.5), dhaulI (22) tathA jaugar3A (22) zilAprajJApanoM meM / ' manu evaM yAjJavalkya kI smRtiyoM meM isa zabda kA prayoga eka bhinna-artha meM kiyA gayA hai| yahA~ para sAmaMta zabda samIpastha bhUsvAmI ke artha meM AyA hai| smRtiyoM ke TIkAkAroM ne bhI sAmaMta zabda kA isI artha meM prayoga kiyA hai| azvaghoSa ke buddhacarita meM isa zabda kA sarvaprathama prayoga adhInastha karada zAsaka ke artha meM milatA hai / sAhityika evaM abhilekhIya sAkSyoM ke samaveta pramANoM se yahI pratIta hotA hai ki guptakAla (250 I. se 550 I.) aura usake uparAnta isa zabda kA prayoga adhInastha zAsaka ke artha meM hone lagatA hai kAlAntara meM isa zabda kA vyApaka artha meM prayoga to sAmanta ke artha meM hI hotA rahA lekina saMkucita aura viziSTa pariprekSya meM isa zabda kA prayoga sAmantoM ke varga vizeSa ke artha meM hone lagA thaa| 3. sarakAra DI. sI. laiNDa sisTama enDa phyUDalijma ina enzyenTa iMDiyA (kalakattA 1966) pR. 57-62 evaM 124-126 ve sAmaMtavAda zabda ke sthAna para jamIMdArI (laiNDalaoNDijma) zabda ke prayoga ke pakSa meM hai| 4. kAMgale, kauTilyIya arthazAstra e sTaDI, (bhAga 111) bambaI, 1965, pR. 250. 5. pANDeya, rAjabalI, azoka ke abhilekha / 6. zarmA, rAmazaraNa, pAzrvoddharita, 1965 pRSTha 24 / 7. agravAla vAsudevazaraNa, harSacarita / eka sAMskRtika adhyayana (paTanA, 1953) pariziSTa saM0 2 / / ... parisaMvAda-4 Page #143 -------------------------------------------------------------------------- ________________ 126 jainavidyA evaM prAkRta : antarazAstrIya adhyayana aparAjita pRcchA meM sAmantoM kA vargIkaraNa isa prakAra milatA haipada nAma grAmasaMkhyA 1. mahAmaMDalezvara 1,00,000 2. mANDalika 50,000 3. mahAsAmanta 20,000 4. sAmanta 10,000 5. laghu sAmanta 5,000 6. caturaMzika 1,000 isake pazcAt 50, 30, 3,2 tathA eka grAma vAle sAmantoM kA sthAna thA / sarasarI taura para dekhane se to yaha krama vibhAjana eka saiddhAntika vivecana mAtra lagatA hai jisakI vAstavikatA se koI sarokAra nahIM thaa| lekina vicAraNIya bAta yaha hai ki aparAjitapRcchA vAstuzAstra se sambaddha eka kRti hai| usameM varNita sthiti yathArtha ke atyanta nikaTa mAnI jA sakatI hai| sAmantavAdI pravRtti kA parokSa rUpa se prabhAva sAmAjika jIvana para bhI parilakSita hotA hai| azvalakSaNa zAlAnAmAzItitaM sUtra meM (80 : 7-13 zloka) azvoM kA vargIkaraNa cAturvaNya vyavasthA ke AdhAra para kiyA gayA hai| ___isa dRSTi se yaha vargIkaraNa anokhA kahA jA sakatA hai, kyoMki anyatra mAnavIya guNoM kA AropaNa pazuoM para nahIM kiyA gayA hai| pratyuta pazuoM ke zArIrika sauSThava kA upayoga manuSyoM ke zArIra-gaThana ke prasaMga meM anekazaH huA hai| azvoM kA vargIkaraNa vipra, kSatriya, vaizya evaM zUdra (viprakSatriyavizadrAH) ina cAra koTiyoM meM kiyA gayA hai| yaha prazna uThanA svAbhAvika hai ki aisA kyoM kiyA gayA hai ? athavA kyA varNa vyavasthA ne samAja ke hara kSetra ko itanI burI taraha se jakar3a liyA thA ki bhuvanadeva jaise kRtI evaM sUri ne bhI anajAne hI isI zabdAvalI kA prayoga kiyA hai ? kyA samAja ke vicAravAn aura ciMtanazIla loga varNa vyavasthA ke 8. yAdava, bRjanAtha siMha sosAiTI enDa kalcara ina nAdarna iMDiyA (ilAhAbAda 1973) pR0 149 evaM 151 / 9. mAMkar3a pI0 e0 pAzvoddharita (1950) pR0 201 / 10. aparAjitapRcchA (saM. mAMkaDa) (bar3audA 1950) pR0 201 sUtra 80; zloka 14 / parisaMvAda-4 .. Page #144 -------------------------------------------------------------------------- ________________ aparAjitapRcchA meM citrita sAmAjika dazA 127 prati apanI svIkRti kA prakAzana kara rahe the ? kAraNa jo bhI rahe hoM, isa sAkSya kA kiMcit ullekha asaMgata na hogA / viprajAti azva use kahA hai jo atyanta drutagAmI, svAmI yA savAra ke savArI karane para prasanna hone vAlA tathA prajJAcakSu ho / 11 kSatriya saMjJaka azva ko atyanta saMvedanazIla, savAra ko pahacAnane vAlA tathA anya vyakti ko laMgI mAra kara girA dene vAlA, saMgrAmadurbhara tathA kAmAtura evaM zUra kahA gayA hai / 12 sthirAsana, sthirakAya tathA madhura zabda karane vAle azva vaizya saMjJA dI gaI hai| 3 zUdra saMjJaka azva ko nikRSTa koTi kA mAnA gayA hai / jo jalAzaya meM praveza karane se DaratA ho, karkaza svara meM hinahinatA ho, evaM kSaNAtura evaM kSaNabhara meM svastha hone vAlA ho / 4 ina cAroM vargoM meM bhinna guNoM azvoM ko prakRti jAtaka " kahA gayA hai / aparAjita pRcchA meM citrita sAmAjika sthiti ke vibhinna pakSoM kA adhyayana gambhIra anusandhAna kI apekSA rakhatA hai / AzA karanI cAhie ki bhaviSya meM vidvAn anusandhitsuoM kA dhyAna isa ora avazya jAyegA / prAcIna itihAsa, saMskRti evaM purAtattva vibhAga, ilAhAbAda vizvavidyAlaya, ilAhAbAda, uttara pradeza 11. aparAjitapRcchA - pArzvoddharita sUtra 80; zloka saMkhyA 4-6 / 12. aparAjitapRcchA, sUtra 80; zloka 7-8, 14. vahI, sUtra 80 zloka 11-13, 13. vahI, sUtra 80 ; zloka 9-11 / 15. vahI, sUtra 80; zloka 13-14 / parisaMvAda-4 Page #145 -------------------------------------------------------------------------- ________________ jaina purANoM meM varNita prAcIna bhAratIya AbhUSaNa ____ DaoN. devIprasAda mizra purANa bhAratIya sAMskRtika itihAsa ke ajasra srota haiN| vastutaH purANoM ko "bhAratIya saMskRti ke vizvakoza" kI saMjJA dI jA sakatI hai| purANa sAhitya bhAratIya saMskRti kI vaidika aura jaina dhArAoM meM samAna rUpa se upalabdha hotA hai| "itihAsa purANAbhyAM vedaM samupabRhyet' kI preraNA se jahA~ vaidika paramparAoM meM aSTAdaza tathA aneka upapurANoM kI racanA huI, vahIM jaina paramparA meM tirasaTha zalAkA mahApuruSoM ke jIvana carita ko AdhAra banAkara aneka purANa likhe gye| jaina purANoM kI racanA prAkRta, apabhraMza, saMskRta tathA vibhinna prAdezika bhASAoM meM huI hai / aSTAdaza purANoM kI taraha yahA~ purANoM kI saMkhyA sImita nahIM kI gaI hai| isa kAraNa zatAdhika saMkhyA meM jaina purANa likhe gaye / jaina purANakAroM ne prAyaH kisI eka yA adhika zalAphA-puruSoM ke caritra ko AdhAra banAkara apane grantha kI racanA kI, sAtha hI unhoMne pAramparika purANoM kI taraha bhArata ke sAMskRtika itihAsa kI bahumUlya sAmagrI ko apane granthoM meM nibaddha kiyA hai / isa dRSTi se jaina purANa bhAratIya saMskRti kI amUlya nidhi haiN| jainapurANoM ke udbhava evaM vikAsa meM tatkAlIna rAjanaitika, sAmAjika, sAMskRtika evaM dhArmika paristhitiyA~ kriyAzIla thiiN| pAramparika purANoM ke AdhAra para jainiyoM ne rAmAyaNa, mahAbhArata ke pAtroM evaM kathAoM se apane purANoM kI racanA kI aura usameM jaina siddhAntoM, dhArmika evaM dArzanika tattvoM tathA vidhiyoM kA samAveza kiyA hai| jainapurANoM kA racanAkAla jJAta hai| ye grantha chaThI zatI I. se aTThArahavIM zatI I. taka vibhinna bhASAoM meM likhe gaye / prArambhika evaM AdhArabhUta jainapurANoM kA samaya sAtavIM zatI I. se dazavIM zatI I. ke madhya hai / saMskRta meM viracita jainapurANoM meM adholikhita AbhUSaNoM ke bAre meM sAkSya milate haiN| AbhUSaNa dhAraNa karanA bhI vastra ke samAna samRddhi evaM sukhI jIvana kA paricAyaka hai / isake atirikta vastrAbhUSaNa se saMskRti bhI prabhAvita hotI hai / sikadAra parisaMvAda-4 Page #146 -------------------------------------------------------------------------- ________________ 129 jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa ke anusAra vastra nirmANa kalA ke AviSkAra ke sAtha-sAtha AbhUSaNa kA bhI prayoga bhAratIya sabhyatA ke vikAsa ke sAtha prArambha huA / ' jainapurANoM meM zArIrika saundarya 4 abhivRddhi ke lie AbhUSaNa kI upAdeyatA pratipAdita kI gaI hai / mahApurANa meM ullikhita hai ki kulavatI nAriyA~ alaMkAra dhAraNa karatI thI, kintu vidhavA striyA~ AbhUSaNoM kA parityAga kara detI thIM / isI grantha meM AbhUSaNa se alaMkRta hone ke lie alaMkAra-gRha aura zrIgRha" kA varNana hai / mahApurANa meM hI varNita hai ki nUpura, bAjUbanda, rucika, aMgada (ananta), karadhanI, hAra evaM mukuTAdi AbhUSaNa bhUSaNAGga nAma ke kalpavRkSa dvArA upalabdha hote the / prAcInakAla meM AbhUSaNa evaM prasAdhanasAmagrI vRkSoM se prApta hone ke ullekha milate haiM / zakuntalA kI vidAI ke zubhAvasara para vRkSoM ne usake lie vastra, AbhUSaNa evaM prasAdhana sAmagrI pradAna kI thI / AbhUSaNa banAne ke upAdAna jainapurANoM meM ApAdamastaka AbhUSaNoM ke ullekha evaM vivaraNa prApta hote haiM / yaha vivaraNa pAramparika varNaka, samasAmayika tathA kAlpanika tInoM prakAra kA hai / jaina purANoM meM varNita hai ki AbhUSaNa kA nirmANa maNiyoM, svarNa, rajata Adi se hotA thA / mahApurANa meM ullikhita hai ki agni meM svarNa ko tapAkara zuddha kiyA jAtA thA aura isase AbhUSaNa ko banAte the / ' ratnajaTita svarNAbhUSaNa ko ratnAbhUSaNa kahate haiM / samudra meM mahAmaNi ke bar3hane kA bhI ullekha milatA hai / " jainapurANoM meM vibhinna prakAra yoM kA varNana hai jo nimnalikhita haiM- candrakAntamaNi, sUryakAntamaNi, ' 11 17 1 vajra ( hIrA ) 16, indramaNi ' ( halke gahare nIle raMga kI tathA gomukha maNi, muktA", sphaTika 12 hIrA, vaidUryamaNi, kaustubhamaNi 4, motI (indranIla maNi) isake do bheda hote haiM- mahAindramaNi indranIlamaNi ( halke nIle raMga kI ); pravAla 13 18 , 1. je. sI. sikadAra -sTaDIja ina da bhagavatI sUtra, mujaphpharapura 1964, pR. 241 / 3. vahI, 68 / 225 / 6. mahA, 9 / 41 / 9. vahI, 63 / 415 / 12. vahI, 2 / 10 / 15. vahI, 210, mahA 68 / 676 / 2. mahA, 62 / 29 / 5. vahI, 63 / 458 / 8. mahA, 61 / 124 / 11. vahI, 28 / 14. vahI, 62 / 54 // T 4. vahI, 63 // 461 / 7. abhijJAnazAkuntala, 4 / 5 / 10. harivaMza, 27 / 13. vahI, 2 / 10 / 16. padma, 80 75, mahA 35 / 42 / 17. mahA, 58 / 86, padma, 80 / 75, harivaMza, 772 / 18. harivaMza, 2054 / 19. mahA, 12144, 35 / 234 / 20. vahI, 14 / 14 / 21. vahI, 7 / 231, 15 / 81; harivaMza, 7 73 / parisaMvAda 4 Page #147 -------------------------------------------------------------------------- ________________ 130 jainavidyA evaM prAkRta : antarazAstrIya adhyayana maNi22, marakata maNi 3, padmarAgamaNi' 4, jAtaJjana25(kRSNamaNi), padmarAga 6 (kAlamaNi), haimare 7(pItamaNi) Adi AbhUSaNa banAne ke lie ukta maNiyoM kA prayoga karate the| AbhUSaNoM ke prakAra evaM svarUpa nara-nArI donoM hI AbhUSaNa-premI hote the / inake AbhUSaNoM meM prAyaH sAmyatA hai| kuNDala, hAra, aMgada, valaya, mudrikAdi AbhUSaNa strI-puruSa donoM hI dhAraNa karate the / zikhAmaNi, kirITa evaM mukuTa puruSoM ke pramukha AbhUSaNa the / zarIra ke aMgAnusAra pRthak-pRthak AbhUSaNa dhAraNa kiyA karate the| inakA vistRta vivaraNa nimna prakAra hai (a) zirobhUSaNa-sira ko vibhUSita karane vAle AbharaNoM meM pramukha mukuTa, kirITa, sImantakamaNi, chatra, zekhara, cUNAmaNi, paTTa Adi haiN| mahApurANa ke anusAra sindUra se tilaka bhI lagAte the / 28 1.kirITa-29cakravartI evaM bar3e samrATa hI isako dhAraNa karate the / isakA nirmANa svarNa se hotA thaa| yaha prabhAvazAlI samrAToM kI mahattA kA sUcaka thA / 2. kirITI30-mahApurANa meM isakA varNana hai| svarNa aura maNiyoM dvArA kirITI nirmita hotI thii| kirITa se yaha choTA hotA thA / strI-puruSa donoM hI isako dhAraNa karate the| 3. cUr3AmaNi31 -padmapurANa meM cUr3AmaNi ke lie maniratna kA prayoga milatA hai12 / rAjAoM evaM sAmantoM dvArA isakA prayoga kiyA jAtA thA / cUr3AmaNi ke madhya meM maNi kA honA anivArya thaa| mahApurANa meM cUr3AmaNi ke sAtha cUr3Aratna bhI vyavahRta huA hai| ina donoM meM alaMkaraNa kI dRSTi se sAmyatA thI kintu bheda mAtra 22. vahI, 13 / 154, padma, 8075 / 23. vahI, 13 // 138; harivaMza, 2 / 10 / 24. vahI, 13 / 136, vahI 2 / 9 / 25. harivaMza, 77 / 26. harivaMza, 772 / 27. vahI, 772 / 28. mahA, 68 / 205 / 29. vahI, 68 / 650; 11 / 133; padma, 118 / 47; tulanIya-raghuvaMza, 1075 / 30. vahI, 3 / 78 / 31. padma, 36 / 7; mahA, 1 / 44, 4 / 94, 14 / 8, harivaMza, 11 / 13 / 32. vahI, 7165 / 33. mahA, 29 / 167; tulanIya kumArasambhava, 6 / 81; raghuvaMza, 17 / 28 / parisaMvAda-4 Page #148 -------------------------------------------------------------------------- ________________ jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa 131 nAma kA hai| sAdhAraNatayA donoM zabda paryAyavAcI haiN| yaha sira meM pahanane kA gahanA thaa| 4. mukuTa 2 4.-rAjA aura sAmanta donoM ke hI sira kA AbhUSaNa thaa| kirITa kI apekSA isakA mUlya kama hotA thaa| tIrthaMkaroM ke mukuTa dhAraNa karane kA ullekha jainagranthoM meM milatA hai| rAjAoM ke paMca cihnoM meM se yaha bhI thaa| niHsaMdeha hI mukuTa kA prAcInakAla meM mahattva atyadhika thaa| vizeSataH isakA pracalana rAjaparivAroM meM thaa| 5. mauli."--DaoN. vAsudevazaraNa agravAla ke anusAra kezoM ke Upara ke gola svarNapaTTa ko mauli kahate haiM / 36 ratna-kiraNoM se jagamagAne vAle, svarNasUtra meM pariveSTita evaM mAlAoM se yukta mauli kA ullekha padmapurANa meM upalabdha hai| kirITa se isakA sthAna nIcA pratIta hotA hai, kintu sira ke alaMkAroM meM isakA mahattvapUrNa sthAna thaa| 6. sImAntaka maNi striyA~ apanI mA~ga meM isako dhAraNa karatI thiiN| Aja bhI isakA pracalana mA~ga-TIkA ke nAma se hai| 7. uttaMsa38 -kirITa evaM mukuTa se bhI yaha uttama koTi kA hotA thaa| tIrthakara isako dhAraNa kiyA karate the| sabhI prakAra ke mukuToM se isameM sundaratA adhika hotI thii| isakA prayoga vizeSataH dhArmika netA hI karate the / isakA AkAra kirITa evaM mukuTa se laghu hotA thA, parantu mUlya inase adhika hotA thA / 8. kuntalI31-kirITa ke sAtha hI isakA ullekha milatA hai / isase jJAta hotA hai ki kuntalI AkAra meM kirITa se bar3I hotI thii| kalagI ke rUpa meM isako keza meM lagAte the| kirITa ke sAtha hI isako bhI dhAraNa kiyA jAtA thaa| isakA prayoga strI-puruSa donoM hI kiyA karate the| janasAdhAraNa meM isakA pracalana nahIM thaa| isake dhAraNa karane vAloM ke vyaktitva meM kaI gunI vRddhi ho jAtI thI / apanI samRddhi evaM prabhutA ke pradarzanArtha striyA~ isako dhAraNa karatI thiiN| 34. vahI, 391, 3 / 130, 5 / 4; 9 / 41, 10 / 126; padma, 85 / 107, harivaMza, 41 / 36 tulanIya-raghuvaMza, 9 / 13 / 35. padma, 7117, 11 // 327; mahA, 9 / 189; tulanIya-raghuvaMza, 13 / 59 / 36. vAsudevazaraNa agravAla-harSacarita : eka sAMskRtika adhyayana, pR. 219 / 37. padma, 870 / 38. mahA, 1417 / 39. vahI, 3178 / parisaMvAda-4 Page #149 -------------------------------------------------------------------------- ________________ 132 jainavidyA evaM prAkRta : antarazAstrIya adhyayana 9. paTTa4 . -bRhatsaMhitA41 meM barAhamihira ne paTTa kA svarNa-nirmita honA ullekha kiyA hai| isI sthala para isake nimnalikhita pA~ca prakAroM kA bhI varNana hai1. rAjapaTTa (tIna zikhAe~), 2. mahiSIpaTTa (tIna zikhAe~), 3. yuvarAjapaTTa (tIna zikhAe~), 4. senApatipaTTa (eka zikhA), 5. prasAdapaTTa (zikhA vihiin)| zikhA se tAtparya kalagI se hai| isa prakAra spaSTa hotA hai ki yaha svarNa kA hI hotA thA aura pagar3I ke Upara isako bA~dhA jAtA thA 42 | Ajakala bhI vivAha ke zubhAvasaroM para pagar3I ke Upara paTTa (kalagI) bA~dhate haiN| (ba) karNAbhUSaNa-kAnoM meM AbhUSaNa dhAraNa karane kA pracalana prAcInakAla se calA A rahA hai| strI-puruSa donoM ke hI kAnoM meM chidra hote the aura isako donoM dhAraNa karate the| kuNDala, avataMsa, tAlapatrikA, bAliyA~ Adi karNAbhUSaNa meM parigaNita hote haiM / isake lie karNAbhUSaNa evaM karNAbharaNa 44 zabda prayukta haiN| 1. kuNDala 4'-yaha kAnoM meM dhAraNa kiyA jAne vAlA sAmAnya AbhUSaNa thaa| amarakoza ke anusAra kAnoM ko lapeTakara isako dhAraNa karate the 46 / mahApurANa meM varNita hai ki kuNDala kapola taka laTakate the47 / padmapurANa meM ullikhita hai ki zarIra ke mAtra hilane se kuNDala bhI hilane lagatA thA48 / ratna yA maNi jaTita hone ke kAraNa kuNDala ke aneka nAma bheda jaina purANoM meM milate haiM-maNikuNDala, ratnakuNDala, makarAkRtakuNDala, kuNDalI, makarAMkita kuNDala 9 / isakA ullekha samarAiccakahA", yazastilaka, ajantA kI citra-kalA 2 tathA hammIra mahAkAvya meM bhI upalabdha hai| 40. mahA, 16 / 233; 41. bRhatsaMhitA, 48 / 24 / 42. nemicandra zAstrI-AdipurANa meM pratipAdita bhArata, pR0 210 / 43. padma, 3 / 102; 44. vahI, 103 / 94 / 45. padma, 118 / 47; mahA, 3 / 78, 15 / 189, 16 / 33; 33 / 124; 72 / 107, - harivaMza, 7 / 89 / 46. kuNDalam karNaveSTanam |-amrkoss, 2.6.103 / 47. ratnakuNDalayugmena gaNDaparyantacumbinA |-mhaa, 15 / 189 / 48. caMcalo maNikuNDalaH / padma, 71 / 13 / 49. mahA, 3 / 78, 3 / 102, 41177, 163133, 9 / 190; 33 / 124 / 50. samarAiccakahA, 2, pR0 100; 51. yazastilaka, pR0 367 / 52. vAsudevazaraNa agravAla-harSacarita : eka sAMskRtika adhyayana, phalaka 20, citra 78 / 53. dazaratha zarmA-arlI cauhAna DAinesTIja, pR0 263 / parisaMvAda-4 Page #150 -------------------------------------------------------------------------- ________________ 133 jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa 2. avataMsa''-padmapurANa meM ise caMcala (caMcalAvataMsaka) varNita kiyA gayA hai| adhikAMzataH yaha puSpa evaM komala pattoM se nirmita kiyA jAtA thaa| bANa bhaTTa ne harSacarita meM kAna ke do alaMkAra avataMsa (jo prAyaH puSpoM se nirmita kiyA jAtA thA) evaM kuNDala kA ullekha kiyA hai| 3. tAlapatrikA'6-kAna meM dhAraNa karane kA AbhUSaNa hotA thaa| ise puruSa apane eka kAna meM dhAraNa karate the| isako mahAkAnti vAlI vaNita kiyA gayA hai| 4. bAlika-striyA~ apane kAnoM meM bAliyA~ dhAraNa karatI thiiN| sambhavataH ye puSpa-nirmita hotI thiiN| (sa) kaNThAbhUSaNa-strI-puruSa donoM hI kaNThAbharaNa kA prayoga karate the / isake nirmANa meM muktA aura svarNa kA hI prayoga hotA thaa| isase bhAratIya Arthika samRddhi kI sUcanA milatI thI aura yaha bhAratIya svarNakAroM kI zilpa kuzalatA kA bhI paricAyaka thaa| isa prakAra ke AbhUSaNoM meM yaSTi, hAra tathA ratnAvalI . Adi pramukha haiN| 1. yaSTi (maulI)--isa AbhUSaNa ke pA~ca prakAra-1. zIrSaka, 2. upazIrSaka, 3. prakANDa, 4. avaghATaka aura 5. tarala prabandha mahApurANa meM varNita haiM / i. zIrSaka-jisake madhya meM eka sthUla motI hotA hai use zIrSaka kahate haiM / ii. upazIrSaka-jisake madhya meM kramAnusAra bar3hate hue AkAra ke kramazaH tIna motI hote haiM vaha upazIrSaka kahalAtA hai / i. prakANDa-vaha prakANDa kahalAtA hai jisake madhya meM kramAnusAra bar3hate hue AkAra ke kramazaH pA~ca motI lage hoN| iv. avaghATaka-jisake madhya meM eka bar3A maNi lagA ho aura usake donoM ora kramAnusAra ghaTate hue AkAra ke choTe-choTe motI hoM, use avaghATaka kahate haiN|2 / 54. padma, 3 / 3, 71 / 6; tulanIya raghuvaMza, 13 // 49 / 55. vAsudevazaraNa agravAla-vahI, pR0 147 / 56. padma, 71 / 12 / 57. vahI, 871 / 59. mahA, 16 / 52 / 60. mahA, 16 / 52 / 61. mahA, 16153 / 62. mahA, 16153 / 58. mahA, 16 / 47 / parisaMvAda-4 Page #151 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayanai v taralaprabandha - jisameM sarvatra eka samAna motI lage hue hoM, vaha tarala prabandha kahalAtA hai 6 3 / 63 134 uparyukta pA~coM prakAra kI yaSTiyoM ke maNimadhyA tathA zuddhA bhedAnusAra do vibheda aura milate haiM 4 / 64 (ka) maNimadhyA yaSTi - jisake madhya meM maNi prayukta huI ho / use maNimadhyA yaSTi kahate haiM / maNimadhyA yaSTi ko sUtra aura ekAvalI bhI kahate haiM / yadi maNimadhyA yaSTi vibhinna prakAra kI maNiyoM se nirmita kI gaI ho to yaha ratnAvalI kahalAtI hai / jisa maNimadhyA yaSTi ko kisI nizcita pramANa vAle suvarNa, maNimANikya aura motiyoM ke madhya antara dekara gUMthA jAtA hai usako apavartikA kahate saMjJA dI gaI hai 6 / banAne kA ullekha 6 SA haiM / amarakoSa meM motiyoM kI eka hI mAlA ko ekAvalI kI sapheda motI ko maNimadhyA ke rUpa meM lagAkara ekAvalI milatA hai 6 7 / (kha) zuddhA yaSTi -- jisa yaSTi ke madhya meM maNi nahIM lagAI jAtI hai, use zuddhA yaSTi kahate haiM / 9 1 2. hAra - mahApurANa ke anusAra hAra lar3iyoM ke samUha ko kahate haiM' hAra meM svaccha ratna kA prayoga karate the aura ye kAntimAn hote the / mAlA bhI hAra kahalAtI hai | muktA- nirmita mAlA muktAhAra kahalAtI thI / hAra motI yA ratna se kiye jAte the / lar3iyoM kI saMkhyA ke nyUnAdhika hone se hAra ke gyAraha prakAra hote the7' / 1. indracchanda hAra - jisameM 1008 lar3iyA~ hotI thIM, use indracchanda hAra kahate the / yaha hAra sarvotkRSTa hotA thA / isa hAra ko indra, jinendra deva evaM cakravartI samrAT hI dhAraNa karate the72 / 63. mahA, 16 / 54 / 65. mahA, 1650-51 / 67. vahI, 2 / 6 / 155 / 69. padma, 3 / 277, 712, 85 / 107, 88331, 16 / 58, 63 / 434; harivaMza, 7 / 87 / 70. hAro yaSTikalApaH syAt / --- mahA 16 / 55 / 71. mahA 16 / 55 / parisaMvAda -4 64. mahA, 16 / 49 / 66. amarakoSa, 2.6, 106 / 68. mahA 1649 / 103 / 94; mahA, 3 / 27, 3 / 156, 72. mahA 16 / 56 / Page #152 -------------------------------------------------------------------------- ________________ jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa 135 2. vijayacchanda hAra-jisameM 504 lar3iyA~ hotI thIM use vijayacchanda hAra kI saMjJA dI jAtI thii| isa hAra kA prayoga ardhacakravartI aura balabhadra Adi puruSoM dvArA kiyA jAtA thA / saundarya kI dRSTi se yaha mahattvapUrNa hAra hotA thaa| 3. hAra-jisa hAra meM 108 lar3iyA~ hotI thIM, vaha hAra kahalAtA thA / 4. devacchanda hAra-vaha hAra hotA thA, jisameM motiyoM kI 81 lar3iyA~ hotI thiiN| 5. arddhahAra-causaTha lar3iyoM ke samUha vAle hAra ko arddhahAra kI saMjJA dI gaI hai 6 / 6. razmikalApa hAra-isameM 54 lar3iyA~ hotI thI evaM isakI motiyoM se apUrva AbhA niHsarita hotI thii| ataH yaha nAma sArthaka pratIta hotA hai 77 / 7. gucchahAra-battIsa lar3iyoM ke samUha ko gucchahAra kahA gayA hai / 8. nakSatramAlA hAra-sattAisa lar3iyoM vAle mauktika hAra ko nakSatramAlA hAra kahate haiN| isa hAra ke motI azvanI, bharaNI Adi nakSatrAvalI kI zobhA kA upahAsa karate the / isa hAra kI AkRti bhI nakSatramAlA ke sadRza hotI thii| 9. arddhagaccha hAra muktA kI caubIsa lar3iyoM kA hAra arddhaguccha-hAra kahalAtA thA / 10. mANava hAra-isa hAra meM motI kI bIsa lar3iyA~ hotI thiiN|" 11. arddhamANava hAra-vaha hAra arddhamANava kahalAtA thA, jisameM muktA kI dasa lar3iyA~ hotI thIM. 2 / yadi arddhamANava hAra ke madhya meM maNi lagA ho to use phalaka hAra kahate the| ratnajaTita svarNa ke pA~ca phalaka vAlA phalakahAra hI maNisopAna kahalAtA thaa| yadi phalakahAra meM mAtra tIna svarNaphalaka hote the to vaha sopAna hotA thA / 73. mahA, 1657 / 74. mahA, 16 / 58, harivaMza, 789 / 75. mahA, 15 / 58 / 76. mahA, 16 / 58 / 77. mahA, 15159 / 78. mahA, 16 / 59 / 79. mahA, 16160 / 80. mahA, 16 / 61 / 81. viMzatyA mANavAhvayaH |-mhaa, 16 // 61 / 82. bhavenmauktiyaSTInAM tadarddhanArddhamANavaH |-mhaa, 16 / 61 / 83. mahA, 16 / 65-66 / parisaMvAda-4 Page #153 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana yadi hAra ke ina gyAraha bhedoM meM pratyeka bheda ke sAtha yaSTi ke pA~ca prakArazIrSaka, upazIrSaka, avaghATaka, prakANDa evaM tarala prabandha ko bhI sammilita kara liyA jAya to isake 55 upa-bheda ho jAte haiM / inake nimnAMkita nAma haiM 1. zIrSaka indracchanda, 2. zIrSaka vijayacchanda, 3. zIrSaka hAra, 4. zIrSaka devacchanda, 5. zIrSaka arddhahAra, 6. zIrSaka razmikalApa, 7. zIrSaka guccha, 8. zIrSaka nakSatramAlA, 9. zIrSaka arddhaguccha, 10. zIrSaka mANava, 11. zIrSaka arddhamANava, 12. upa-zIrSaka indracchanda, 13. upazIrSaka vijayacchanda, 14. upa-zIrSaka hAra, 15. upa-zIrSaka guccha, 16. upa-zIrSaka nakSatra mAlA, 17. upa-zIrSaka devacchanda 18. upa-zIrSaka arddhahAra, 19. upa-zIrSaka razmikalApa, 20. upa-zIrSaka arddhaguccha, 21. upa-zIrSaka mANava, 22. upa-zIrSaka arddhamANava, 23. avaghATaka indracchanda, 24. avaghATaka vijayacchanda, 25. avaghATaka hAra, 26. avaghATaka devacchanda, 27. avaghATaka arddhahAra, 28. avaghATaka razmikalApa, 29. avaghATaka guccha, 30. avaghATaka nakSatramAlA, 31. avaghATaka arddha-guccha, 32. avaghATaka mANava, 33. avaghATaka arddhamANava, 34. prakANDaka indracchanda, 35. prakANDaka vijayacchanda, 36. prakANDaka hAra, 37. prakANDaka devacchanda, 38. prakANDaka arddhahAra, 39. prakANDaka razmikalApa, 40. prakANDaka guccha, 41. prakANDaka nakSatramAlA, 42. prakANDaka arddhaguccha, 43. prakANDaka mANavaka, 44. prakANDaka arddhamANava, 45. tarala prabandha indracchanda, 46. tarala prabandha vijayacchanda, 47. tarala prabandha hAra, 48. tarala prabandha devacchanda, 49. tarala prabandha arddhahAra 50. tarala prabandha razmikalApa, 51. tarala prabandha guccha, 52. tarala prabandha nakSatramAlA, 53. tarala prabandha arddhaguccha, 54. tarala prabandha mANava, 55. tarala prabandha arddhamANava4 / DaoN0 nemicandra zAstrI ke anusAra, 1. indracchanda, 2. vijayacchanda, 3. devacchanda, 4. razmikalApa, 5. guccha, 6. nakSatramAlA, 7. arddhaguccha, 8. mANava, 9. arddhamANava, 10 indracchanda mANava, 11. vijayacchanda mANava Adi yaSTi ke gyAraha bheda haiN| inheM zIrSaka, upa-zIrSaka, avaghATaka, prakANDaka tathA tarala prabandha Adi bhedoM meM vibhakta karane para inakI saMkhyA 55 hotI hai: 5 / DaoN. nemicandra zAstrI kA mata saMgata nahIM pratIta hotA hai, kyoMki uparyukta gyAraha kathita bheda yaSTi ke nahIM, balki hAra ke haiN| mahApurANa meM hAra ke gyAraha bheda nimnalikhita haiM-1. indracchanda, 2. vijayacchanda, 84. mahA, 16 / 63-64 / 85. nemicandra zAstrI-AdipurANa meM pratipAdita bhArata, pR0 216 / parisaMvAda 4 Page #154 -------------------------------------------------------------------------- ________________ jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa 3. hAra, 4. devacchanda, 5. arddhahAra, 6. razmikalApa, 7. guccha, 8. nakSatramAlA, 9. arddhaguccha, 10. mANava, 11. arddhamANava.6 / mahApurANa meM varNita hai ki indracchanda Adi hAroM ke madhya meM jaba maNi lagI hotI hai taba unake nAmoM ke sAtha mANava zabda saMyukta ho jAtA hai| isa prakAra inake nAma indracchanda mANava, vijayacchanda mANava, hAramANava, devacchanda mANava Adi ho jAte haiM / uparyukta purANa ke anusAra ye sabhI hAra kI koTi meM Ate haiN| kintu nemicandra zAstrI ne isI indracchanda mANava aura vijayacchanda mANava kI parigaNanA yaSTi ke gyAraha bhedoM ke antargata kI hai| 3. kaNTha ke anya AbhUSaNa gale meM dhAraNa karane vAle anya AbhUSaNoM ke nimnAMkita ullekha jaina-purANoM meM draSTavya haiM-kaNThamAlikA 8 (strI-puruSa donoM dhAraNa karate the), kaNThAbharaNa- 1 (puruSoM kA AbhUSaNa), srak10 (phUla, svarNa, muktA evaM ratna se nirmita), kAJcana sUtra 5 (suvarNa yA ratnayukta), graiveyaka ?, hAralatA' 3, hAravallI' 4, hAravallarI", maNihAra' 6, hATaka 7, muktAhAra 8, kaNThikA 9, kaNThikevAsa . 0 . (lAkha kI banI huI kaNThI hotI thI jisakI parigaNanA nimna koTi meM hotI thI) Adi / (ba) karAbhUSaNa-hAtha meM dhAraNa karane vAle AbhUSaNoM meM aMgada, keyUra, valaya, kaTaka evaM mudrikA Adi pramukha haiN| strI-puruSa donoM hI ina AbhUSaNoM kA prayoga karate the| kevala inameM yahI antara rahatA thA ki puruSa varga ke AbhUSaNa sAde aura strI varga ke AbhUSaNoM meM dhuMgharU Adi lage hote the| 1. aMgada 01-ise bhujAoM para bA~dhA jAtA thaa| isako strI-puruSa donoM bA~dhate the| aMgada ke samAna keyUra kA prayoga jaina-granthoM meM varNita hai| amarakoSakAra ne aMgada aura keyUra ko eka-dUsare kA paryAya mAnA hai| kSIrasvAmI ne keyUra aura aMgada kI vyutpatti karate hue likhA hai ki 'ke bAhUzIrSe yauti keyUram' arthAt jo 86. mahA, 16 / 55-61 / 87. mahA, 16 / 62 / 88. mahA, 6 / 8 / 89. vahI, 15 / 193; harivaMza, 47138 / 90. padma, 3 / 277, 88 / 31 / 91. vahI, 33 / 183, mahA, 29 / 167 / 92. mahA, 29 / 167; harivaMza, 11133 / 93. vahI, 15 / 192 / 94. vahI, 15 / 193 / 95. vahI, 15 / 194 / 96. vahI, 14 / 11 / 97. padma, 100 / 25 / 98. mahA, 15 / 81 / 99. vahI, 9 / 105 / 100. vahI, 1 / 69 / 101. mahA, 5 / 257, 9 / 41, 14 / 12, 15 / 199, harivaMza, 11 / 14 / parisaMvAda-4 Page #155 -------------------------------------------------------------------------- ________________ Ta jainavidyA evaM prAkRtaM : antarazAstrIya adhyayana bhujA ke UparI chora ko suzobhita kare use keyUra kahate haiM aura 'aMgaM dayate aMgadam' arthAt jo aMga ko nipIr3ita kare vaha aMgada hotA hai ' 1 02 2. keyUra 113 - strI-puruSa donoM hI apanI bhujAoM para keyUra (aMgada yA keyUra) dhAraNa karate the' 4 / keyUra svarNa evaM rajata ke banate the / jisa para loga apane hema keyUra kA bhI varNana kaI sthaloM para bhartRhari ne keyUra kA prayoga puruSoM ke jar3avAte the / hotI thI." 06 stara ke anusAra maNiyA~ bhI huA hai | keyUra meM noka bhI alaMkAra ke antargata kiyA hai" 1 / 3. mudrikA - hAtha kI aMgulI meM dhAraNa karane kA AbhUSaNa mudrikA hai / isakA prayoga strI-puruSa samAna rUpa se karate haiM / prAcIna bhAratIya granthoM meM svarNajaTita, ratnajaTiva, pazu-pakSI, devatA - manuSya evaM nAmotkIrNa mudrikA kA ullekha hai 107 / padmapurANa meM aMgUThI ke lie urmikA zabda prayukta huA hai / triSaSTizalAkA puruSacarita meM strI ke AbhUSaNa ke rUpa meM aMgUThI kA varNana hai ' 8 09 4. kaTaka 11 - prAcIna kAla se hAtha meM svarNa, rajata, hAthI dA~ta evaM rakhanirmita kaTaka dhAraNa karane kA pracalana thA / isakA prayoga strI-puruSa donoM hI karate the / ratnajaTita camakIle kar3e ke lie divya kaTaka zabda kA prayoga mahApurANa meM huA hai / harSacarita meM kaTaka aura keyUra donoM kA varNana AyA hai 12 / vAsudevazaraNa 1 . . 102. draSTavya, gokulacandra jaina - yazastilaka kA sAMskRtika adhyayana, pR0 147 / 103. mahA. 68 652, 3 / 157, 9 41, 151199, harivaMza, 7789, padma 3 2, 3 190, 81415, 11 / 328, 85 / 107, 88131 raghuvaMza, 7.50 / 104. narendra deva siMha - bhAratIya saMskRti kA itihAsa, pR0 115 / 105. raghuvaMza, 750 / 106. bhartRharizataka, 2.19 // 107. harivaMza, 49 / 11, mahA 7 / 235, 47 / 219, 59 / 167, 68 / 367 // 108. padma, 33 / 131, tulanIya raghuvaMza, 6-18 1 109. e0 ke0 majUmadAra - cAlukyAja oNpha gujarAta, pR0 359 para uddhRta / 110. padma 3 / 3; harivaMza, 11 / 11; mahA, 7 / 235, 14 / 12, 16 / 236, tulanIya mAlavikAgnimitram, aMka 2, pR0 286 | 111. mahA, 29 / 167 / 112. vAsudevazaraNa agravAla, harSacarita : eka sAMskRtika adhyayana, pR0 176 / parisaMvAda-4 Page #156 -------------------------------------------------------------------------- ________________ jainapurANoM meM varNita prAcIna bhAratIya AbhUSaNa agravAla ne kaTaka-kadamba (paidala sipAhI) kI vyAkhyA meM batAyA hai ki sambhavataH kaTaka (kar3A) dhAraNa karane ke kAraNa hI unheM kaTaka-kadamba kahA jAtA thA' 13 / (ya) kaTi-AbhUSaNa-kaTi AbhUSaNoM kA bhI mahattvapUrNa sthAna hai| kAJcI, mekhalA, rasanA, dAma, kaTisUtra Adi kI gaNanA kaTi AbhUSaNoM meM hotI hai / 14 1. kAznI-jaina purANoM meM kaTivastra se saTAkara dhAraNa kie jAne vAle AbhUSaNa hetu kAJcI zabda kA prayoga huA hai| kAJcI caur3I paTTI kI svarNa-nirmita hotI thii| isameM maNiyoM, ratnoM evaM dhuMdharuoM kA bhI prayoga hotA thA'15 / 2. mekhalA 16yaha kaTi meM dhAraNa kiyA jAne vAlA AbhUSaNa thaa| strIpuruSa donoM mekhalA dhAraNa karate the| isakI caur3AI patalI hotI thii| sAdI kanaka mekhalA evaM ratnajaTita mekhalA yA maNi mekhalA hotI thI117 / 3. rasanA -yaha bhI kAJcI evaM mekhalA kI bhA~ti kamara meM dhAraNa karane kA AbhUSaNa thaa| rasanA bhI caur3AI meM patalI hotI thii| isameM dhuMgharU lagane ke kAraNa dhvani hotI hai| amarakoSa meM kAJcI, mekhalA evaM rasanA paryAyavAcI artha meM prayukta hue haiM / inako striyA~ kaTi meM dhAraNa karatI thiiN| 19 / 4. dAma-yaha kamara meM dhAraNa karane kA AbhUSaNa thaa| dAma kaI prakAra ke hote the| kAJcIdAma, muktAdAma, mekhalAdAma evaM kiMkiNIyukta maNimayadAma Adi pramukha haiN| 20 / 5. kaTisUtra-isako strI-puruSa donoM kaTi meM dhAraNa karate the|21 / 113. vahI, pR0 131 / 114. amarakoSa 2 / 6 / 108 / . 115. padma, 872, mahA, 7 / 129, 12 / 19, tulanIya RtusaMhAra, 6 / 7 / 116. padma, 71 / 65, mahA, 15 / 23, tulanIya raghuvaMza, 10.8; kumArasambhava, 8.26 / 117. harivaMza, 2 / 35 / 118. mahA, 15 / 203, tulanIya raghuvaMza, 8.58, uttaramegha, 3, RtusaMhAra, 3.3, kumAra sambhava 7-61 / 119. strIkaTyAM mekhalA kAJcI saptakI rasanA tathA / -amarakoSa 2 / 6 / 108 / 120. mahA, 4 / 184, 8 / 13, 11 / 121, 14 / 13 / 121. vahI, 13 / 69, 16 / 19, harivaMza, 7 / 89, 11 / 14 / parisaMvAda-4 Page #157 -------------------------------------------------------------------------- ________________ 140 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana (ra) pAdAbhUSaNa-nUpura, tulAkoTi, gomukha maNi Adi kI gaNanA pramukha pAdAbhUSaNoM meM hotI thii| yaha nAriyoM kA AbhUSaNa hotA thaa| 1. napura 22-isa AbhUSaNa ko striyA~ pairoM meM dhAraNa karatI thIM / nupura meM ghugharU lagane ke kAraNa madhura dhvani nikalatI thii| maNinUpura, ziJjitanUpura, bhAsvatakalAnUpura Adi cAra prakAra ke nUpuroM kA varNana milatA hai|23|| 2. tulAkoTi 64--tulA arthAt tarAjU kI DaNDI ke sadRza AbhUSaNa ke donoM kinAre kiJcit ghanAkAra hone ke kAraNa hI isakA nAma tulAkoTi pdd'aa| isakA ullekha bANabhaTTa ne harSacarita meM kiyA hai / 25 / / 3. gomukhamaNi-isa prakAra ke maNiyukta AbhUSaNa ko gomukhamaNi kI saMjJA pradAna kI gaI hai| isakA AkAra gAya ke mukha ke samAna hotA thA126 / prAcIna itihAsa, saMskRti evaM purAtattva vibhAga, ilAhAbAda vizvavidyAlaya, ilAhAbAda, uttara-pradeza / 122. harivaMza, 14 / 14, mahA, 6 / 63, 16 / 237, padma 27 / 32, tulanIya raghuvaMza, 13.23 / 123. kumArasambhava, 1.34, RtusaMhAra, 4.4, vikramorvazIyaM, 3 / 15 / 124. mahA, 9 / 41; nemicandra, AdipurANa meM pratipAdita bhArata, pR0 222 / 125. draSTavya, gokulacandra jaina-yazastilaka kA sAMskRtika adhyayana, pR0 151 / 126. mahA, 14 / 14 / parisaMvAda-4 Page #158 -------------------------------------------------------------------------- ________________ jainayoga, Adhunika saMtrAsa evaM manovijJAna DaoN. maMgalA yoga AdhyAtmika vikAsa kI prakriyA hai, jisakA mUla bhArata ke sudUra itihAsa meM chipA huA hai / jahA~ taka jainayoga kA sambandha hai, paryApta pramANoM ke AdhAra para kahA jA sakatA hai ki usake prArambha kI nIMva bhagavAn mahAvIra se bhI pUrva RSabhadeva ke kAla meM nihita hai / jaina AgamoM meM yoga pada mAnasika, vAcika evaM zArIrika kriyAoM ke lie prayukta huA hai, ' ye ve kriyAe~ haiM, jo eka prakAra se baMdhana kA hI kAraNa haiM / spaSTa hai ki yaha artha yoga ke pracalita artha se evaM pAtaMjalayoga ke artha se atyanta bhinna hai; kyoMki pAtaMjalayoga ke anusAra mukti kI ora le jAne vAle mAnasika vyApAroM kA nirodha evaM usa nirodha meM sahAyaka hone vAle sAdhana yoga haiM / pAtaMjalayoga ke isa artha ke sAtha sAmya rakhanevAle zabdoM ko jaina AgamoM meM khojA jA sakatA hai, jaise ki ayoga, saMvara, nirjarA, tapa Adi / Age calakara haribhadrasUri, hemacandrAcArya jaise AcAryoM ne isa artha meM arthAt yoga sAdhanA ke artha meM yoga zabda ko bhI pracalita kiyA hai / yahA~ isI artha meM yoga zabda kA prayoga kiyA jA rahA hai / yoga ke sAmAnya artha se jaina vicAradhArA pAtaMjalayoga se sahamata hotI huI bhI apanI tattvamImAMsIya mAnyatA ke kAraNa usase bhinnatA bhI rakhatI hai / jahA~ pAtaMjalayoga ke anusAra citta prakRti kA hI eka utpAdana hai, ataH puruSa AtmA se bhinna hai aura puruSa se bhinna hone ke kAraNa jJAna, AnaMda jaisI usakI vRttiyoM kA pariNamanoM kA nirodha puruSa kI apanI svarUpAvasthiti ke lie usI pariNamana kA, jo ki kaSAyoM se yA karmoM se utpanna Atmika pariNamana hai aura jise hama vaibhASika pariNamana bhI kaha sakate hai, nirodha anivArya hai aura cU~ki jainayoga ke anusAra jJAna, Ananda jaise guNa AtmA ke nijI guNa hai ataH AtmA kI apanI svarUpAvasthiti ke lie una guNoM kA nirodha nahIM, parantu unakA carama zuddha vikAsa Avazyaka hai / jainayoga ke anusAra yoga-sAdhanA kI prAthamika zarta samyagdarzana hai, jisake AdhAra para jJAna evaM caritra ko samyaktA nirdhArita hotI hai / samyagdarzana apane sUkSmarUpa meM AtmapratIti yA AtmasvarUpa kI ora unmukhatA hai evaM sthUla rUpa meM yA parisaMvAda-4 Page #159 -------------------------------------------------------------------------- ________________ 142 jainavidyA evaM prAkRta : antarazAstrIya adhyayana apane vyAvahArika rUpa meM jIvAdi padArthoM kA yathArtha rUpa se nizcaya karane kI ruci hai| yahA~ dhyAna dene yogya hai ki AtmasvarUpa kI pratIti meM na kevala AtmA ke astitva meM vizvAsa, parantu jJAna darzanAdi guNoM se yukta AtmA meM vizvAsa nihita hai, aura yahIM para jainayoga pAtaMjalayoga se apanI bhinnatA sthApita karatA hai aura vaha usakI tulanA meM yoga ke lakSya ke rUpa meM sad-cit Ananda rUpa AtmasvarUpa ko svIkAra kara yoga ke lie adhika vidheyAtmaka evaM manovaijJAnika dRSTikoNa se adhika susaMgata AdhAra prastuta karatA hai| jahA~ taka yoga kI prakriyA kA sambandha hai, pAtaMjalayoga yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna evaM samAdhi ke rUpa meM yoga kI suvyavasthita evaM kramabaddha rUparekhA prastuta karatA hai| vaha sAmAjika saMdarbha meM utpanna honevAle vikarSaNoM ko dUra karane ke lie yama aura niyama kI, sthUla zarIra se utpanna hone vAle vikarSaNoM ko dUra karane ke lie Asana evaM prANAyAma kI, aindriya viSayoM se utpanna hone vAle vikarSaNoM ko dUra karane ke lie pratyAhAra kI, vikAroM ko, saMskAroM ko, bhUtakAla kI ghaTanAoM se baMdhe rahane kI, evaM bhaviSya ke svapnoM meM lIna hone kI vRtti jaise aneka mAnasika vikarSaNoM ko dUra karane ke lie dhAraNA, dhyAna tathA samAdhi kI avadhAraNA kA vivecana karatA hai| ina sabhI tattvoM se sAmya rakhanevAle tattva hameM jaina AgamoM evaM jaina prAcIna granthoM meM bhI prApta hote haiM, jina para hama Age saMkSipta rUpa se vicAra kreNge| vrata (yama)-jaina vicAradhArA ne ahiMsA, satya, asteya, brahmacarya evaM aparigraha ko vrata ke rUpa meM mAnyatA dI hai| ahiMsA samasta prANiyoM ke viSaya meM Atmavat bhAva yA sAmyabhAva hai evaM tadanukUla AcaraNa hai / satya mana, vacana aura karma kI ekarUpatA meM evaM vacana kI prAmANikatA meM nihita hai| asteya na die hue dUsaroM ko kisI bhI vastu ko grahaNa na karanA hai| brahmacarya apane sAmAnya artha meM AtmA ke zuddha svarUpa kI ora gati karanA hai evaM apane vizeSa artha meM kAmabhogoM se virata honA hai / aparigraha apane amarta rUpa meM saMgraha kA tyAga hai / jainayoga ke anusAra sabhI vratoM meM ahiMsA kA pramukha sthAna hai, anya vrata usake lie haiM yA usake hI vibhinna rUpa haiM / ina vratoM kA AMzika pAlana aNuvrata hai evaM pUrNataH pAlana mahAvrata hai / yahA~ yaha kahanA aprAsaMgika na hogA ki sarvaprathama gRhasthoM ke lie aNuvratoM kA ullekha karane vAle yogasUtra se pahale vaidika paramparA meM bhikSu yA saMnyAsI ke ina vratoM kA ullekha gRhastha ke lie isa rUpa meM nahIM huA hai| yadyapi pAtaMjala yogasUtra meM yama aura mahAvrata meM sImAnirapekSatA ke AdhArapara bheda-rekhA khIMcI gayI hai| phira bhI usameM mahAvratoM kI ora le jAne vAle parisaMvAda-4 Page #160 -------------------------------------------------------------------------- ________________ jainayoga, Adhunika saMtrAsa evaM manovijJAna 143 aNuvratoM kA spaSTa rUpa nahIM milatA hai, jaisA ki hama jainayoga ke aNuvratoM ke svarUpa meM, usake aticAroM meM, tathA usake guNavrata evaM zikSAvrata jaise sahAyaka vratoM meM pAte haiM / isa prakAra aNuvratoM kI dena jainayoga kI apanI vizeSatA hai / pAtaMjalayoga zauca, saMtoSa, tapa, svAdhyAya aura IzvarapraNidhAna ke rUpa meM niyama kA ullekha karatA hai / ina sabhI tattvoM kA vistRta vivaraNa AgamoM meM hai / yadyapi jainayoga sRSTikartA, karmaphalaniyantA, sAdhakoM ke vighnoM ke nivAraNakartA Izvara kI bhakti ko evaM usake nimitta kiye gaye karmaphalatyAga ko mAnyatA nahIM detA hai parantu vaha arihanta evaM siddhoM ke prati kI jAnevAlI zraddhA evaM bhakti ko isalie mAnyatA detA hai ki unake smaraNa se sAdhaka apanI suSupta zakti ko svayaM jAgRta kara sake / Asana - dazAzrutaskandha meM zramaNa ke lie ekamAsikI, dvimAsikI, trimAsikI Adi jina bAraha pratimAoM kA ullekha hai, unameM AsanoM kA bhI ullekha prApta hotA hai jaise ki prathama saptarAtrindivA nAmaka AThavIM pratimA meM sAta rAta-dina taka upavAsapUrvaka nagara ke bAhara jAkara uttAnAsana aura niSidyAsana meM sthita hokara dhyAna karane kA vidhAna hai to navama pratimA ko daNDAsana, lagur3Asana, athavA utkaTukAsana meM sthita hokara saMpAdita karane kA vidhAna hai / " uttarAdhyayana sUtra meM inheM sthAna pada se sambodhita kiyA gayA / Asana ke saMdarbha meM kAyotsarga mudrA ko bhI vizeSa sthAna milA hai, jise padmAsana yA sukhAsana meM donoM hAthoM ko yA to ghuTanoM para TikAkara yA bAyIM hathelI rakhakara saMpAdita kiyA jAtA hai / AsanoM se zarIra ko sAdhA jAtA hai to prANAyAma se prANa ko / maiDama blAvake anusAra prANa eka zakti hai, jo vidyudAkarSaNarUpa paramANuoM se manuSya ke prANamaya zarIra kA nirmANa karatI hai isa zarIra ke vidyutkaNoM meM prakAza zakti aura usa zakti kA dUsarA rUpa uSNatAzakti antarnihita hai / isa saMdarbha meM vicAra kareM to jaina taijasa zarIra kI avadhAraNA prANamaya zarIra se atyadhika sAmya rakhatI hai, aisA pratIta hotA hai / grahaNa kiye huye anna kA pAcana, zArIrika kAnti, dIpti tathA sthUla zarIra se bAhara nikalakara dUsare padArthoM ko bhasma yA anugRhIta karanA Adi taijasazarIra ke kArya haiM / jaina vicAraNA kI dRSTi se prANa eka darjA hai, jo ki mana, vacana, zvAsa, indriya evaM zarIra Adi kI gatividhiyoM meM sahayogI evaM sakriya hone ke kAraNa tadanukUla prakAroM meM vibhakta hai, jaise ki mana-bala-prANa, vacana-bala-prANa Adi / yadyapi Avazyakaniryukti meM zvAsa ke dIrgha nirodha kA yA kaheM, dIrgha kumbhaka kA Akasmika maraNa kI saMbhAvanA kI dRSTi se niSedha kiyA gayA hai parantu sUkSma AzvAsa parisaMvAda-4 Page #161 -------------------------------------------------------------------------- ________________ 144 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana kI prakriyA ko mAnyatA dI gayI hai| kAyotsarga kI vidhi ko evaM Avazyakaniyukti ke isa kathana ko dekhakara ki dharmadhyAna aura zukladhyAna ke samaya zvAsa ko maMda karanA cAhiye, kahA jA sakatA hai ki jainayoga ne bhI mana kI zAnti ke lie prANAyAma ko kucha sImA taka svIkAra kiyA thaa| pAtaMjalayoga ke anusAra pratyAhAra, citta kI anugAmI banI huI indriyoM kA apane Apa viSayoM se virata honA hai| pratyAhAra ke isa svarUpa ko jainayogIya pratisaMlInatA ke prakAroM meM arthAt indriya pratisaMlInatA evaM kaSAya pratisaMlInatA meM khojA jA sakatA hai| zrotra Adi indriyoM ke viSaya pracAra ko rokanA aura prApta zabdAdi viSayoM meM rAga-dveSa rahita honA indriya pratisaMlInatA hai, tathA krodha, mAna, mAyA evaM lobha ke udaya ko asaphala karanA kaSAya pratisalInatA hai| jainayoga ke anusAra dvitIya ke abhAva meM prathama pratisaMlInatA kA koI mUlya nahIM hai, dUsare zabdoM meM rAga-dveSa Adi vikAroM kI zAnti ke prakAza meM hI indriyoM kI viSayavimukhatA ko sAdhanA ke rUpa meM dekhA jA sakatA hai| spaSTa kahA gayA hai ki A~khoM ke sAmane Ate huye rUpa aura kAnoM meM par3ate huye zabda Adi viSayoM kA parihAra zakya nahIM hai, aise prasaMgoM meM sAdhaka rAga-dveSa se dUra rhe|' anAvazyaka rUpa se hone vAle zakti ke vyaya ko TAlane ke lie jahA~ indriya-nigraha Avazyaka hai, vahA~ bhI indriya-nigraha kI niSpatti rAgadveSa kI zAnti meM honI cAhiye aura aisA indriya-nigraha sAdhanA ke lie ucita hai, anyathA vaha eka chala, damana yA upazamana hai aura aise upazamana ko jainayoga mAnyatA nahIM detA hai, yaha usake guNasthAna kI prakriyA se atyanta spaSTa hotA hai| pAtaJjalayogIya dhAraNA, dhyAna evaM samAdhi kA vistRta kSetra jainayoga ke dhyAna meM samAviSTa ho jAtA hai| dhyAna kI prakriyA dvArA sAdhI gayI mana kI ekAgratA meM caitanya zakti ko jAgRta rakhane kA prayatna kiyA jAtA hai| jainayoga ke svarUpa ko samajhane ke bAda usakI upayogitA ko samajhane ke lie mAnava mana ke saMtrAsa ko bhI samajhanA hogaa| vaijJAnika, takanIkI aura bauddhika jAnakArI ke carama vikAsa ke kAraNa eka ora mAnava ke jJAna koSa meM aura usakI sukha-suvidhAoM meM abhUtapUrva bRddhi huyI hai to dUsarI ora mAnava kI bar3hatI hayI mahatvAkAMkSAoM, pratispardhAoM evaM tRSNAoM ke kAraNa usakI azAnta, viziSTa evaM tanAvapUrNa avasthA meM bhI abhUtapUrva bRddhi huyI hai / bhautika suvidhA aura Arthika samRddhi kI aparimita bRddhi mAnava kI mAnasika asaMtuSTi parisaMvAda-4 Page #162 -------------------------------------------------------------------------- ________________ jainayoga, Adhunika saMtrAsa evaM manovijJAna 145 kI khAI ko pATa nahIM sakI hai| pratidita bar3hatI huyIM anidrA kI bImAriyA~, manovikRtiyA~, naitika mUlyoM kA virodha karane kI vRttiyA~ evaM dhvaMsAtmaka pravRttiyA~ Adi aise tathya haiM, jo uparyukta kathana kI puSTi karate haiN| isa bar3hate huye mAnasika saMtrAsa kA eka mahattvapUrNa kAraNa yaha bhI hai ki Aja kA manuSya vartamAna sabhyatA kI jaTilatA ke kAraNa na to apanI icchAoM ko sahaja rUpa se abhivyakta kara unakI pUrti kara sakatA hai aura na vaha apanI bar3hatI huyI AkAMkSAoM se mukti hI prApta kara sakatA hai| bhItara vAsanAoM kA tUphAna aura Upara tathAkathita sabhyatA kA AvaraNa, ina donoM ke saMgharSa meM mAnava svayaM hI khaNDita ho rahA hai| Aja kA mAnava samAja jisa sarala, sApha evaM svAbhAvika jIvanapaddhati ko kho cukA hai, use vaha mUla pravRttiyoM aura vAsanAoM ke zodhana, udAttIkaraNa evaM nirAkaraNa kI vidhi ke dvArA sthAnApanna nahIM kara sakA hai| eka gaharI riktatA evaM saMgharSoM se bharI dvandvAtmakatA mAnava kI durbhAgyapUrNa gAthA hai| kyA bhAratIya yoga kI paddhati vizeSataH jainayoga paddhati mAnava ko isa durbhAgyapUrNa sthiti se mukti dilA sakatI hai aura yadi vaha dilA sakatI hai to usakI paddhati kyA hai ? evaM kyA vaha paddhati manovaijJAnika sandarbha meM ucita hai ? yoga kI sAdhanA paddhatiyoM kA mUlabhUta lakSya mAnavIya cetanA ko vikSepoM, vikSobhoM evaM tanAvoM se muktakara nirAkula avasthA kI ora le jAnA hai| saMkSepa meM nirAkula sthiti kI prApti yoga kI vyAvahArika upalabdhi hai| mAnava mana kI vikSubdha sthiti ke aura usakI mAnasika vikRti ke lakSaNoM meM pragaTa hone vAlI mUla bImArI usakI bar3hatI huyI asIma icchA yA AkAMkSA hai evaM usakI pUrti ke prayatnoM meM utpanna hone vAlI doharI mAnasikatA hai| yoga paddhati viveka para AdhArita saMyama aura saMtoSa kI takanIka ke dvArA AkAMkSAoM ko nirmUla kara citta meM nirAkulatA kI sthiti utpanna karatI hai| yahA~ yaha prazna khar3A hotA ki kyA yaha saMyama damana nahIM hai aura yadi damana hai to yoga mAnasika tanAva ke lie sthAyI samAdhAna nahIM prastuta kara sakatA, kyoMki manovijJAna ke anusAra damita tattva adhika vikRta ho jAte haiN| manovijJAna ke anusAra vizeSataH manovaijJAnika DaoN. phrAyaDa ke anusAra citta ke pariNAmoM, saMvegoM evaM bhAvoM ke mUla meM nihita pradhAna zakti kAmazakti (libiDo) hai, jo apane vizeSa rUpa meM arthAt preraNA ke rUpa meM eka prakAra kI sahacara kI kAmanA hai aura apane sAmAnya rUpa meM padArtha yA vyakti ko Atmagata karane kI lAlasA hai| parisaMvAda-4 Page #163 -------------------------------------------------------------------------- ________________ 146 jainavidyA evaM prAkRta : antarazAstrIya adhyayana pitRprema, mAtRprema, bhagavatbhakti, vaiSayika Asakti, krodha, ISyA, mAtsarya, vikarSaNa Adi sabhI bhAva evaM saMvega isI zakti kI abhivyaktiyA~ haiM tathA bhUkha, pyAsa aura maithunecchA Adi mUla pravRttiyA~ jaba bAra bAra utpanna hotI huyI icchAoM ke rUpa meM kramazaH dRr3ha granthi kA AkAra grahaNa kara letI hai to vAsanAyeM kahalAtI haiN| ye vAsanAyeM apane svabhAva se vyakti kI sabhI kriyAoM ko vAsita-raMjita karatI haiN| inake dvArA kAma kI abhivyakti evaM vRddhi bhI hotI rahatI hai| vAsanAyeM apanI pUrti cAhatI haiM tathA vAsanAoM kI pUrti ke prayatnoM ke prasaMga meM utpanna hone vAlI anukUla evaM pratikUla anubhUtiyA~ haiM, jo saMvega hai, apanI abhivyakti cAhatI haiN| parantu bAhya paristhitiyoM kI pratikUlatA evaM naitika ahaM ke dvArA unheM na dI jAne vAlI sAmAjika mAnyatA, unheM pUrNa evaM abhivyakta hone kI AjJA nahIM detii| isa prakAra ina do tattvoM kA saMgharSa tanAva utpanna karatA hai| ve vAsanAyeM yA una saMvegoM ke Avega apanI pUrti evaM abhivyakti ke abhAva meM avaruddha hokara acetana mana kA mUka bhAga bana jAte haiN| vahA~ ye damita vAsanAyeM naSTa nahIM hotI, parantu adhika sUkSma evaM chadmarUpa meM vyakta hone ke lie avasara khojatI haiM / ye ahetuka udvega, cintAkulatA, pratyaggamana, svapna, divAsvapna, sAmAnya vyavahAra meM hone vAlI truTiyA~, vismRtiyA~ Adi aneka vyavahAroM meM vyakta hotI haiM tathA ve aneka zArIrika bImAriyoM evaM mAnasika vikRtiyoM ko janma detI haiM evaM azAnti kI eka lambI paramparA ko banAye rakhatI haiN| __ yoga mAnava ke sAMsArika vyavahAroM kA vizleSaNa kara unameM nihita preraka tattva ke rUpa se kAmatattva kI, jise vaha rAga kahatA hai, khoja karatA hai parantu yoga kI khoja manovijJAna kI khoja kA bhI atikramaNa karatI hai, jaba vaha vyavahAroM ke mUla preraka tattva ke rUpa meM eka adhika sUkSma tattva avidyA ko svIkAra karatI hai| yaha avidyA Atmabhinna sabhI para padArthoM meM sva ko khojane kI vRtti hai| yaha vaha mithyAdRSTi hai jo jainayoga kI dRSTi meM nitya, svatantra cit tattva ke rUpa meM svayaM ke astitva ke bodha kA abhAva hai yA kaheM svayaM ke yathArtha svarUpa kA viparIta bodha hai| yoga kI dRSTi meM yaha durAgraha yA viparIta bodha para padArtha ko Atmagata karane vAle kAma ko, rAga ko janma detA hai| isa prakAra jaina yoga DaoN. phrAyaDa se kucha sImA taka sahamata hai aura kucha sImA taka asahamata bhii| yoga mithyAdRSTi yA avidyA ke viparIta tattva vivekakhyAti kI yA mAtra daSTA hone kI sva kI zakti kI bhI khoja karatA hai jise jainayoga Atmazakti mAnate haiN| yahI zakti saMyama ko damana se alaga karatI hai| parisaMvAda-4 Page #164 -------------------------------------------------------------------------- ________________ jainayoga, Adhunika saMtrAsa evaM manovijJAna 147 manovijJAna ke anusAra manovizleSaNa vaha recana prakriyA hai, jo citta ke ajJAna-acetana stara kI granthiyoM, saMvegoM aura bhAvoM ko jJAna-cetana stara para lAkara unase utpanna tanAvoM ko dUra karatI hai| prArambha meM rogI ko sammohita kara, use nirdeza dekara usake damita ajJAta saMvegoM ko jJAta kara isa prakriyA ko kriyAnvita kiyA jAtA thaa| parantu phrAyaDa ne manovizleSaNa ke rUpa meM svatantra sAhacarya paddhati kA anveSaNa kiyA, jisameM rogI ko sukhAsana meM liTAkara svatantratA dI jAtI hai ki vaha (rogI) usake apane mana meM jo kucha bhI Aye, use kahatA jaaye| use na kevala apanI kahAnI ko pratyuta usake mana meM Ane vAle sabhI citroM athavA pratirUpoM ko evaM smRti cihnoM ko udghATita karane ke lie preraNA dI jAtI hai| isase avadamita kAMkSAyeM pragaTa hotI haiM aura bhAvoM kA recana ho jAtA hai| yoga ke anusAra bhI isa recana kI prakriyA ko do vidhAoM se kriyAnvita kiyA jA sakatA hai| jahA~ taka damita vAsanAoM kA sambandha hai, yoga ke anusAra zavAsana jaise AsanoM ko sampAdita kara acetana ke saMskAroM ko pUrI taraha se ubharane kA avasara diyA jA sakatA hai aura usake bAda draSTA kI taTastha cit zakti ke tale unheM jJAna banAkara unakA recana kiyA jA sakatA hai| isakA spaSTa rUpa pAtaMjala yoga kI pratyAhAra kI tathA saMyama kI prakriyA meM evaM bauddhayoga ke kAyAnupazyanA aura cittAnupazyanA kI prakriyA meM khojA jA sakatA hai, usI prakAra jainayoga meM dhyAna ke mAdhyama se kI jAne vAlI udIraNA kI prakriyA meM hameM recana kriyA ke sUkSma bIja milate haiN| .. jahA~ taka ubharate hue saMvegoM ke recana kA prazna hai, yoga ke anusAra unakA binA damana kie, recana kiyA jA sakatA hai| dUsare zabdoM meM ubharate hue saMvegoM ke kSaNoM meM hI binA unako roke, mAnasika tala para unheM prasphuTita hone kA avasara dekara draSTA kI taTastha zakti yA svapara meM bheda karane vAlI viveka-buddhi ke tale unheM prakAzita kara unakA nirAkaraNa kiyA jA sakatA hai / isa prakriyA meM jo cit zakti saMvegoM ke mAdhyama se adhika bhAvAtmaka banakara bAhyonmukhI hokara pravAhita honA cAhatI thI use viveka ke mAdhyama se jJAnAtmaka banAkara antarmukhI kiyA jAtA hai| manovijJAna ke anusAra ubharate hue saMvegoM ko jaba naitika ahaM kI zakti yA heya upAdeya kI buddhi niyamita yA avaruddha karatI hai to damana ghaTita hotA hai jaba kiM yoga ke anusAra saMvegoM ke ubharate hue kSaNoM meM naitika ahaM ko bhI atikrAnta karane parisaMvAda-4 Page #165 -------------------------------------------------------------------------- ________________ 148 jainavidyA evaM prAkRta : antarazAstrIya adhyayana vAle draSTA ko taTastha AdhyAtmika viveka zakti jAgRta rahe to saMyama yA saMvegoM kA nirAkaraNa ghaTita hotA hai / nirAkaraNa kI prakriyA meM yoga ke anya aMga bhI mahattvapUrNa siddha ho sakate haiM / yoga ke anusAra cU~ki saMvegoM kA bhautika evaM mAnasika donoM hI AyAma hai, ataH unake nirAkaraNa meM Asana evaM prANAyAma kI prakriyA bhI kucha sImA taka sahAyaka ho sakatI hai / Asana evaM prANAyAma meM sAdhI gayI zarIra kI evaM zvAsaprazvAsa kI santulita sthiti saMvegoM ke bhautika pakSa kA nirAkaraNa karane meM sahAyatA kara sakatI hai / yoga jemsa laiMga ke isa siddhAnta se kucha sImA taka sahamata ho sakatA hai ki uttejaka tattva ke parijJAna ke pazcAt hI zarIra meM kucha parivartana hote haiM aura una parivartanoM kA bhAva ho saMvega hai / jaimsalaiMga ke siddhAnta ke anusAra sAmAnya jJAna kA anukaraNa kara hama kahate haiM ki hamArA dhana kho gayA hai, hameM duHkha hotA hai aura hama ro par3ate haiM / hameM bhAlU se bheMTa hotI hai, hama Dara jAte haiM aura hama bhAgate haiM / pratidvandvi hamArA apamAna karatA hai, hameM krodha hotA hai aura use pITate haiM / isa prakAra kA anukrama truTipUrNa hai - adhika bauddhika kathana yaha hai ki hama rote haiM isI se hameM duHkha hotA hai, hama pITate haiM ataH kruddha ho jAte haiM, hama kA~pate haiM aura Dara jAte haiM / 12 parantu yoga jaimsalaiMga ke samAna saMvegoM ko mAtra zArIrika parivartanoM ke rUpa meM hI vyAkhyAyita nahIM kara sakatA, kyoMki usakI dRSTi meM saMvegoM ke pUrNa nirAkaraNa ke lie cit zakti ko, jo apane antima svarUpa meM rAga-virAga se mukta hai, vikasita evaM jAgRta karane kI AvazyakatA hai / bauddhayoga meM samatva aura vipazyanA donoM hI paddhatiyoM meM svIkAra kI gayI sajagatA (smRti) kI AvazyakatA tathA jaina yoga meM 'jANaI pAsaI' kI sAdhanA uparyukta tathya para paryApta prakAza DAlate haiM / uparyukta vivecana kA tAtparya yaha nahIM hai ki yoga ucita vAsanAoM kI pUrti ko sthAna nahIM detA / vaha jaivika AvazyakatAoM kI ucita pUrti ko sthAna detA hai aura yaha tathya jainayoga ke aNuvratoM se spaSTa hotA hai / vastutaH bhAratIya yoga ke pIche jo mUlabhUta AdhyAtmika dRSTi hai, vaha jaivika mUlyoM kI asvIkRti nahIM hai, parantu jaivika mUlyoM ke Upara AdhyAtmika mUlyoM ko pratiSThita karane kI dRSTi hai, jaise ki svayaM adhyAtma adhi + Atma zabda se sUcita hotA hai / vastutaH yoga kI sAdhanA viveka para AdhArita anAzakti kI sAdhanA hai, aura anAzakti kA bhAva evaM usI prakAra viveka para AdhArita saMyama, damana nahIM ho sakatA / parisaMvAda 4 Page #166 -------------------------------------------------------------------------- ________________ jainayoga, Adhunika saMtrAsa evaM manovijJAna pAda TippaNiyA~ 1 tivihe joge paNNatte taMjahA maNajoge, vaha joge kAyajoge |-tthaannaaNgsuu sthA0 3, 301, sU0 124 / 2. yogazcittavRttinirodhaH / - pAtaMjalayogasUtra 112 tathA draSTusvarUpAvasthitihetuzcittanivRttinirodho yogaH / -- yogavArtika 1|2 | 3. It my also be pointed out that in the Brahmanical tradition, these vows for mendicantle were nowhere prescribed for a householder till perhaps yogasastra first of all thought of having small vuows (anuvratas) for the househalder. - Dayanand Bhargava, Jaina Ethics P. 104. 4. jAtidezakAlasamayAnavacchinnAH sArvabhaumA mahAvratam / ---- yogasUtra 2 / 31 / 5. ""evaM doccA sattarAiMdiyAyAnvi | navaraM daMDAyaniyassa vA laMgaDasAissa vA kuDuyassa vA vANaM Naittag / -- dazAzrutaskandha bhikSu pratimAvarNana 7 : 9 / 6. vANA vIrAsaNAIyA jIvassa u suhAvihA / uggA jahA dharijjanti kAyakilesaM tamAhiyaM // - uttarAdhyayana 30 / 27 / 7. kalyANa, sAvanAMka pR. 406 / 8. ussAsa na niruMbhai, abhiggAhio vi kimu u ciTThAu sajjamaraNaM nirohe suhumussAsaM tu jhayaNAe |-aa0 ni0 1505. / tAva humANupANu dhammaM sukkaM ca jhAijjA / -A0 ni0 1495 / 10. 149 1 "paDilINayA cauvivahA paNNattA taMjahA - iMdiyapaDisaMlINayA kasAyapaDilINayA - aupapAtikasUtra tapodhikAra sUtra 30 / soyavisayamAgayA / 11. Na sakkA Na souM saddA rAgadosA u je tattha taM bhikkhU parivajjae || Na sakkA rUvamaddaTuM cakkhU visayamAgayaM / rAgadosA u je tattha taM bhikkhU parivajjae || - AcAracUlikA vimukti adhyayana / 12. arjuna caube, sAmAnya manovijJAna, pra0 khaM0 pR0 401-14 / darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza parisaMvAda -4 Page #167 -------------------------------------------------------------------------- ________________ jaina zikSA : uddezya evaM vidhiyA~ DaoN. zrImatI sunItA jaina jaina dRSTi se zikSA kA uddezya mAnava vyaktitva kA samagra vikAsa mAnA gayA hai / samagra vikAsa se abhiprAya usake antaraMga evaM bAhya sabhI guNoM kA vikAsa hai| vyaktitva ke carama vikAsa kI sthiti ko hI jaina darzana meM mokSa kahA gayA hai|' mokSa kI avasthA ko prApta vyaktitva meM darzana, jJAna, zakti aura sukha pUrNa rUpa se vikAsa ko prApta ho jAte haiM, aura unameM kisI bhI kAraNa kamI hone kI sambhAvanA nahIM rhtii| isIlie use 'siddha' kahA gayA hai / isase pUrva kI sthiti meM 'arahanta' ke bhI darzana, jJAna, zakti aura sukha kA samagra vikAsa ho cukatA hai| kucha aupAdhika pravRttiyA~ sambaddha rahane ke kAraNa vaha 'siddha' nahIM mAnA jaataa| kintu usakA siddha honA nizcita rahatA hai| vyaktitva ke samagra vikAsa ke lie tIna kAraNa batAye gaye haiN| (1) samyagdarzana / (2) samyagjJAna / (3) samyakcaritra / ye tInoM milakara hI vyaktitva vikAsa ke sAdhaka haiM, pRthak-pRthak nhiiN| isIlie ina tInoM ko 'mArga' kahA gayA hai / isa bAta ko samajhAne ke lie jaina sAhitya meM sundara udAharaNa prApta hote haiN| jaise kahIM cAroM ora se Aga lagI ho aura usake bIca meM eka andhA aura eka paMgu maujUda hoM ve donoM hI apanI jAna se hAtha dho deNge| andhA rAstA jJAta na hone ke kAraNa bhAga kara bhI bAhara nahIM nikala pAyegA aura paMgu dekhate-dekhate jala jAyegA para yadi donoM milakara kArya kareM andhA paMgu ko apane kandhe para uThA le aura paMgu rAstA batAtA jAye to donoM hI bAhara nikala sakate haiN| yahA~ andhA caritra 1. bandhahetvabhAvanirjarAbhyAM kRtsnakarmavipramokSo mokSaH |-tttvaarthsuutr 10 / 2 / 2. samyagdarzanajJAnacAritrANi mokssmaargH|-tttvaarthsuutr 1 / 1 / / 3. akalaMka-tattvArthavArtika bhAga 1 / -bhAratIya jJAnapITha kAzI / parisaMvAda -4 Page #168 -------------------------------------------------------------------------- ________________ jaina zikSA : uddezya evaM vidhiyA~ kA pratIka hai aura paMgu jJAna kA arthAt jJAna aura caritra alaga-alaga rahakara vyakti kA samagra vikAsa nahIM kara skte| inake sAtha eka zarta aura hai, vaha hai samyagdarzana kii| samyagdarzana na ho to jJAna aura caritra bhI bekAra haiN| samyagdarzana kA artha hai mUla tattvoM kA sahI bodha / samyak tattvabodha ke binA jJAna aura caritra samyak nahIM ho skte| ina tInoM ko isa prakAra samajhA jA sakatA hai1. mUla tattvoM kA sahI bodha / 2. tattvoM kI sahI saiddhAntika jAnakArI / 3. vastu tattvoM kA prAyogika jJAna / zikSA vidhiyA~ zikSA ke isa mahAn uddezya kI prApti ke lie jaina vAGmaya meM zikSA viSaya, zikSA vidhi, zikSA ke mAdhyama, guru evaM ziSya kA svarUpa aura zikSA saMsthAoM evaM zikSA kendroM ke bAre meM atyanta vyavasthita aura vistRta vivaraNa prApta hotA hai / tattvArthasUtra, sarvArthasiddhi, tattvArthavArtika, tattvArthazlokavArtika Adi granthoM meM inakA vistAra se vizleSaNa kiyA gayA hai| yahA~ para kevala zikSA vidhi ke bAre meM hI maiM kucha khuuNgii| zikSA ke sampUrNa viSaya samyagdarzana, samyagjJAna aura samyakcaritra ke antargata samAhita ho jAte haiN| ina tInoM ko sammilita rUpa se mokSa kA mArga kahA gayA hai| jo tattva jisa rUpa meM avasthita haiM, unakA ThIka usI rUpa meM bodha honA, unakA prAmANika rUpa se savivaraNa jJAna honA tathA vyAvahArika rUpa meM unheM jIvana meM utAranA, yaha inakA tAtparyArtha hai| isake lie tattvArthasUtrakAra ne do vidhiyA~ batAyI haiM 1. nisarga, 2. adhigama / nisargavidhi nisarga kA artha hai svabhAva / svayaMprajJa vyakti ko guru aura AcArya dvArA zikSA prApta karane kI apekSA nahIM rhtii| jIvana ke vikAsakrama se ve svataH hI jJAna vijJAna ke vibhinna viSayoM ko sIkhate jAte haiN| tattvoM kA samyak bodha ve svataH prApta karate haiN| unakA jIvana hI unakI prayogazAlA hotA hai| samyak bodha aura samyak jJAna kI upalabdhiyoM ko ve jIvana kI prayogazAlA meM utAra kara samyak caritra ko upalabdha karate haiM / yaha nisargavidhi hai / 4. nisargaH svabhAva ityarthaH / yad bAhyopadezAdRte prAdurbhavati tannaisargikam / sarvArthasiddhiH 1.3 / parisaMvAda 4 Page #169 -------------------------------------------------------------------------- ________________ 152 adhigama vidhi" adhigama kA artha hai padArtha kA jJAna / dUsaroM ke upadezapUrvaka padArthoM kA jo jJAna hotA hai vaha adhigamaja kahalAtA hai / jainavidyA evaM prAkRta : antarazAstrIya adhyayana isa vidhi ke dvArA pratibhAvAn tathA alpapratibhA yukta sabhI prakAra ke vyakti tattvajJAna prApta karate haiM / yahI tattvajJAna samyagdarzana kA kAraNa banatA hai / nisarga vidhi meM prajJAvAn vyakti kI prajJA kA sphuraNa svataH hotA hai, kintu adhigama vidhi meM guru kA honA anivArya hai / guru se jIvana aura jagat ke tattvoM kA jJAna prApta karanA yahI adhigama vidhi hai / nikSepa vidhi loka meM yA zAstra meM jitanA zabda vyavahAra hotA hai, vaha kahA~ kisa apekSA se kiyA jA rahA hai, isakA jJAna nikSepa vidhi ke dvArA hotA hai / eka hI zabda ke vibhinna prasaMgoM meM bhinna-bhinna artha ho sakate haiM / ina arthoM kA nirdhAraNa aura jJAna nikSepa vidhi dvArA kiyA jAtA hai / anizcaya kI sthiti se nikAlakara nizcaya meM pahu~cAnA nikSepa hai / nikSepa vidhi ke cAra bheda haiM - 1. nAma, 2. sthApanA, 3. dravya, 4. bhAva / 1. nAma vikSepa vyutpatti kI apekSA kiye binA saMketa mAtra ke lie kisI vyakti yA vastu kA nAmakaraNa karanA nAma nikSepa vidhi ke antargata AtA hai / jaise kisI vyakti kA nAma hAthI siMha rakha diyA / nAma nikSepa vidhi jJAna prApti kA prathama caraNa hai / 2. sthApanA nikSepa vAstavika vastu kI pratikRti, mUrti, citra Adi banAkara athavA usakA AkAra binA banAye hI kisI vastu meM usakI sthApanA karake usa mUla vastu kA jJAna karAnA sthApanA nikSepa vidhi hai / isake do bheda haiM (ka) sadbhAva sthApanA, (kha) asadbhAvasthApanA / --- 5. adhigamo'rthAvabodhaH / yatparopadezapUrvakaM jIvAdyadhigamanimittaM taduttaram / - sarvArthasiddhiH 1.3 // 6. saMzaye viparyaye anadhyavasAye vA sthitaM tebhyo'pasArya nizvaye kSipatIti nikSepaH / -dhavalA bhAga 4 / 1.3.1 / 2 / 6 / 7. atadguNe vastuni saMvyavahArArthaM puruSakArAnniyujyamAnaM saMjJA karma nAma / 8. sadbhAvetarabhedena dvidhA tattvAdhiropataH / - zlokavArtika 2.1.5 / parisaMvAda -4 - sarvArthasiddhiH 1.5 / Page #170 -------------------------------------------------------------------------- ________________ jaina zikSA : uddezya evaM vidhiyA~ (ka) sadbhAvasthApanA kA artha hai mUla vastu yA usakI pratikRti yaha pratikRti kASTha, mRttikA, pASANa, dA~ta, sIMga Adi kI banAI jA sakatI hai| isa prakAra kI pratikRti banAkara usa vastu yA vyakti kA jo jJAna karAyA jAtA hai, vaha sadbhAvasthApanA vidhi hai| (kha) asadbhAvasthApanA meM vastu kI yathArtha pratikRti nahIM banAyI jAtI pratyut kisI bhI AkAra kI vastu meM mUla vastu kI sthApanA kara dI jAtI hai / jaise zataraMja ke moharoM meM rAjA, vajIra, pyAde, hAthI Adi kI sthApanA kara lI jAtI hai| SaTkhaMDAgama, dhavalA tathA zlokavArtika Adi meM inakA vistAra se varNana kiyA gayA hai| 3. dravya nikSepa vartamAna se pUrva arthAt bhUta evaM bAda kI sthiti ko dhyAna meM rakhate hue vastu kA jJAna karAnA dravya nikSepa vidhi hai| isa vidhi ke bhI Agama aura no Agama do bheda haiN| no Agama ke bhI tIna bheda haiN| 4: bhAva nikSepa vartamAna sthiti ko dhyAna meM rakhakara vastu svarUpa kA jJAna karAnA bhAva nikSepa vidhi hai / isake bhI Agama aura no Agama aise do bheda haiN| pramANa vidhi" saMzaya Adi se rahita vastu kA pUrNarUpa se jJAna karAnA pramANa vidhi hai| jaina AcAryoM ne pramANa kA vistRta vivecana kiyA hai| jIva aura jagat kA pUrNa evaM prAmANika jJAna isa vidhi ke dvArA prApta kiyA jAtA hai| samyagjJAna ko hI pramANa ke antargata mAnA hai| mithyAjJAna pramANAbhAsa ho sakate haiM, pramANa nhiiN| pramANa vidhi ke do bheda haiM (ka) pratyakSa, (kha) parokSa / pratyakSa ke bhI do bheda haiM-(1) sAMvyavahArika yA indriyapratyakSa (2) pAramArthika yA sakala pratyakSa / 9. yadbhAvipariNAmaprApti prati yogyatAmAdadhAnaM tadravyamityucyate athavA atadbhAvaM vA dravyamityucyate / -tattvArthavArtika 1.5 / 10. vartamAnatatparyAyopalakSitaM dravyaM bhAvaH / sarvArthasiddhiH 1.5 / 11. prakarSaNeNa mAnaM pramANam, sakalAdezItyarthaH / -dhavalA bhAga 9, 4.1.45 / 166 / 1 / parisaMvAda-4 Page #171 -------------------------------------------------------------------------- ________________ 154 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana parokSa ke pA~ca bheda haiM--(1) smRti (2) pratyabhijJAna (3) tarka (4) anumAna (5) aagm| jaina AcAryoM ne inakA vistAra se varNana kiyA hai / 12 nayavidhi isa vidhi ke dvArA vastusvarUpa kA AMzika vizleSaNa karake jJAna karAyA jAtA hai / naya ke mUlataH do bheda haiM (1) dravyArthika, (2) paryAyArthika / ina donoM ke bhI nimnalikhita sAta bheda haiM1. naigama-aniSpanna artha meM saMkalpamAtra ko grahaNa karanA / 2. saMgraha-bheda sahita saba paryAyoM ko apanI jAti ke avirodha dvArA eka mAnakara sAmAnya se sabako grahaNa karanA / jaise ghaTa kahane se sabhI prakAra ke ghaToM kA grahaNa ho jAtA hai / 3. vyavahAra-saMgrahanaya ke dvArA grahaNa kiye gaye padArthoM kA vidhipUrvaka avaharaNa yA bheda karanA / jaise ghaTa ke svarNaghaTa, rajataghaTa, mRttikAghaTa Adi bheda / 14 4. RjusUtra-vartamAna paryAya mAtra ko grahaNa karanA / 15 5. zabdanaya - zabda prayogoM meM Ane vAle doSoM ko dUra karake tadanusAra artha bheda kI kalpanA karanA / 16 6. samabhirUr3ha-zabda bheda ke anusAra artha bheda kI kalpanA karanA / 7. evaMbhUta-zabda se phalita hone vAle artha ke ghaTita hone para hI usako usa rUpa meM mAnanA / 12. draSTavya-parIkSAmukha, prameyaratnamAlA, prameyakamalamArtaNDa, pramANanayatatvAlokAlaMkAra, pramANamImAMsA Adi / 13. svajAtyavirodhenaikadhyanupAnIya paryAyAnAkrAntabhedAnavizeSeNa samastagrahaNAtsaMgrahaH / 14. saMgrahanayAkSiptAnAmarthAnAM vidhipUrvakamavaharaNaM vyavahAraH / 15. Rju praguNa sUtrayati tantrayatIti RjusUtraH / 16. liMgasaMkhyAsAdhanAdivyabhicAranivRttiparaH zabdanayaH / 17. nAnArthasamabhirohaNAt samabhirUr3haH / 18. yenAtmanAbhUtastenaivAdhyavasAyayatIti evambhUtaH / -Ti. 13 se 18 sarvArthasiddhiH 17 / parisaMvAda-4 Page #172 -------------------------------------------------------------------------- ________________ jaina zikSA : uddezya evaM vidhiyA~ 155 9 anuyogadvAra vidhi tattvoM kA vistRta jJAna prApta karane ke lie anuyoga dvAra vidhi batAyI gayI hai / isake nimnalikhita chaha bheda haiM / (1) nirdeza - vastu ke nAma kA kathana karanA / (2) svAmitva - vastu ke svAmI kA kathana karanA / (3) sAdhana - jina sAdhanoM se vastu banI hai, usakA kathana karanA / (4) adhikaraNa - vastu ke AdhAra kA kathana karanA / (5) sthiti - vastu ke kAla kA kathana karanA / (6) vidhAna -vastu ke bhedoM kA kathana karanA / prarUpaNa vidhi - prarUpaNa ke nimnalikhita ATha bheda haiM (1) sat - astitva kathana karake samajhAnA / (2) saMkhyA --bhedoM kI gaNanA karake samajhAnA | (3) kSetra - vartamAna kAla viSayaka nivAsa ko dhyAna meM rakhakara samajhAnA | (4) sparzana - trikAla viSayaka nivAsa ko dhyAna meM rakhakara samajhAnA / (5) kAla - samayAvadhi ko dhyAna meM rakhakara samajhAnA / (6) antara - samaya ke antara ko dhyAna meM rakhakara samajhAnA | (7) bhAva - bhAvoM kA kathana karake samajhAnA | (8) alpabahutva - eka dUsare kI apekSA nyUnAdhika kA jJAna karake samajhAnA / svAdhyAya vidhi21 viziSTa jJAna prApti ke lie svAdhyAya vidhi kA upayoga kiyA jAtA thA / isake nimnalikhita pA~ca bheda batAye gaye haiM (1) vAcanA-graMtha, usake artha yA donoM kA nirdoSa rIti se pATha karanA vAcanA hai / (2) pRcchanA - zaMkA ko dUra karane ke lie yA vizeSa nirNaya karane ke lie pRcchA karanA - pRcchanA hai / 19. nirdeza: svarUpAnidhAnam / svAmitvamAdhipatyam / sAdhanamutpattinimittam / karaNamadhiSThAnam / sthitiH kAlaparicchedaH / vidhAnaM prakAraH / sarvArthasiddhiH 117 20. sadityastitva nirdezaH / saMkhyA bhedagaNanA / kSetraM nivAsovartamAnakAlaviSayaH / tadeva sparzanaM trikAlagocaram / kAlo dvividhaH mukhyo vyAvahArikazca / antaraM virahakAlaH / bhAvaH aupazamikAdilakSaNaH / alpabahutvamanyonyApekSayA vizeSapratipattiH / - sarvArthasiddhiH 118 21. vAcanApRcchanAnuprekSAmnAya dharmopadezAH / - tattvArthasUtra 9 / 25 / parisaMvAda-4 Page #173 -------------------------------------------------------------------------- ________________ 156 jainavidyA evaM prAkRta : antarazAstrIya adhyayana (3) anuprekSA-par3he hue pATha kA mana se abhyAsa karanA arthAt unakA punaH punaH mana se vicAra karate rahanA anuprekSA hai| (4) AmnAya-jo pATha par3hA hai usakA zuddhatApUrvaka punaH-punaH uccAraNa - karanA AmnAya hai| (5 gharmopadeza-dharma kathA karanA dharmopadeza hai| svAdhyAya vidhi kA upayoga prajJA meM atizaya lAne ke lie, adhyavasAya ko prazasta karane ke lie, parama saMvega ke lie, tapa meM vRddhi karane ke lie tathA avicAroM meM vizuddhi lAne Adi ke lie kiyA jAtA hai| ___ isa prakAra hama dekhate haiM ki gUr3ha se gUr3ha viSaya ko bhI isa rUpa meM prastuta kiyA jAtA thA ki ziSya use bhalI prakAra hRdayaMgama kara sake / isake lie viSaya vastu ko sUtra rUpa meM kahA jAtA thA, kyoMki usa yuga meM sampUrNa zikSA maukhika aura smRti ke AdhAra para calatI thii| isI kAraNa prArambhika sAhitya sUtra rUpa meM milatA hai| __ kabhI-kabhI viSayavastu ko geya rUpa meM bhI prastuta kiyA jAtA thA jisase use kaNThastha kiyA jA sake / kathAoM ke mAdhyama se bhI viSayavastu ko kahA jAtA thA jisase una prasaMgoM ke sAtha mUla vastutattva ko yAda rakhA jA sake / inhIM paddhatiyoM kA vibhinna rUpoM meM vikAsa huA / jaise sUtra kI vyAkhyA kI gaI jise vArtika kahA gyaa| vArtika ke bAda TIkA aura vRtti likhI gii| niyukti, bhASya, cUNi nAmaka vizeSa vivaraNa taiyAra kie ge| jaina zikSA vidhi kI eka vizeSatA yaha bhI rahI hai ki jaina AcAryoM ne mukhya rUpa se sadA loka bhASAoM ko zikSA kA mAdhyama bnaayaa| unhIM bhASAoM ko sAhityika svarUpa dekara unameM graMthoM kI racanA kI / ina bhASAoM ko janasAmAnya kI bhASA hone ke kAraNa prAkRta kahA gayA tathA vibhinna kSetroM ke anusAra inake ardhamAgadhI, zaurasenI, mahArASTrI Adi nAma die gye| bAda meM yahI bhASAe~ apabhraMza huIM aura kannar3a, tamila, telugu, rAjasthAnI, gujarAtI, marAThI, magahI, maithilI, bhojapurI Adi ke rUpa meM vikasita huiiN| saMskRta ko bhI jaina zikSakoM ne zikSA ke mAdhyama ke rUpa meM apanAyA tathA saMskRta meM vibhinna viSayoM para aneka graMthoM kI racanA kI / jaina bAlA vizrAma, ArA, bihaar| parisaMvAda-4 Page #174 -------------------------------------------------------------------------- ________________ Jaina Path of Education Dr. B. K. Khadabadi Education aims at equipping man with the art of living-living a successful life. In ancient and medieval India education and religion were closely related, or rather, religion also played the role of educating its followers. Jainism has been no exception to this fact. Therefore, Jainism can be said to have had its own influence on the educational system and values of India, more particularly of the ancient and medieval period. characteristic feature of the Hindu system of education in ancient days was its Gurukula system : The teacher's house itself was the school, the higher educational institute and the hostel-all in one. The four Vedas, the six Angas, the eighteen Dharmasastras, logic, grammar, lexicography, economics, sociology, law (Canakya), inedicine, astrology etc.--all these subjects were taught in the course of seven or eight years. Later with the retention of the Gurukula system, places of pilgrimage also developed as centres of education. Gradually in places like Taksasila educational centres of University level and model came up. Some Agraharas turned up to be small centres of education, Some pontiffs of the Hindu mnathas took considerable interest in and helped the cause of education. Such work, in varied ways and by many pontiffs, is going on even to this day. As we enter and peep into the early Buddhist sphere of education, we are struck with a peculiarity that imparting of education took place mostly in the monasteries and it was meant for the newly initiated monks. But later on, outsiders too began to be admitted into these monasteries and non-Buddhist subjects too came to be introduced for them. As a result of such gesture, in due course of time there appeared Universities of international fame like Nalanda, Valabhi and Vikramasila. Soon these Universities earned a name as educational centres of high order amongst the seekers of knowledge even from foreign countries, particularly from those in Middle and East Asia. But later all these, unfortunately, fell pray to the reckless plunder and arson of the parisaMvAda-4 Page #175 -------------------------------------------------------------------------- ________________ 158 jainavidyA evaM prAkRta : antarazAstrIya adhyayana Muslim invaders. Then with the later Buddhism, its hold on education in India too disappeared. But the present excavated part of the great Nalanda University very well speaks to the visitor today of its old grand scale of planning and facilities provided therein. Now coming to the sphere of education falling within the compass of early Jainism, what we find conspicuously is that no Jaina University like that in Taksasila or Nalanda, nor other centres of education of those models, came into existence. The reason for this is not far seek. The great vow of Aparigraha (non-possession) appears to have been at the root of this phenomenon. According to this vow the Jaina monk cannot own or possess any property of any kind; and because of this strict injunction, there did not at all exist Jaina monasteries in those days. Even keeping books with oneself was considered as breach of the vow of Aparigraha. This led also to the loss of considerable part of the scriptural knowledge on the part of the early Jaina monks. The Jaina Acaryas, in the early period, kept on always wandering and camping as per the dictum 'one night at the village, five nights in the town (or city) and ten nights in the wood' : "grAme ekarAtraM nagare paJcarAtraM aTavyAM daza rAtraM" and they spent most of their time in observing their vows and practising penances. It was at the time of delivering sermons to their laity that they used to educate them. Each Acarya had his own interesting and effective method in this regard. Moreover as the Jaina Acarya wandered about according to the dictum cited above, he kept on imparting religious education to his monk-pupil, who, with previous permission, had accepted him as his teacher. Such instruction was given punctually and systematically in the manner of the mother-bird tenderly and punctually feeding its young ones : "jahA se diyA poya evaM te sissA diyA ya rAo ya aNupubveNa vAiya / " (Ayara, I-6-3, Calcutta ed. 1967). Such monk-pupil, after initiation, used to be with his teacher for 12 years and during this period he could amass almost the entire scriptural knowledge. Then the young monk, with his teacher's permission, used to go on wandering independently and according to the rules of the Sangha. Scholars opine that such system was in vogue from 500 B. C. to 100 A. D. parisaMvAda - 4 Page #176 -------------------------------------------------------------------------- ________________ Jaina Path of Education 159 Then during the first half of the 1st Century A. D., there began to appear here and there caityas or basadis introduced and maintained by the lay community; and according to Dr. J. P. Jain, from the 3rd Century A. D. the Jaina monks began to stay in such caityas, and during the period between the 5th and 6th centuries A. D. there distinctly appeared two categories viz., Vanav.zsi and Caityavasi among thein. Later on, gradually, the Caityvusi monks began to teach the children of the laity also in addition to their own monk-pupils who lived along with them. That new course of instruction could have been : exposition of the Anuvratas, Sikscuratas and Gunavratas; bad effects of Saptavyasana, exemplification of Punya and Pa pa, elucidation of the path leading to liberation etc. The Cait yavasimonks, as years passed on, may have also commenced to impart general education of the primary stage to the children of the round about laity. Later some members of the lay community also may have started Primary Schools or Pathasalas. It is reasonably presumed that such primary education commenced with a salutatory sentence like 377 OAT FHEM 1' the corrupt form of which viz., ait arat it is said, was available till the 20th century A. D. in numerous schools of Northern India. We have already noted that during the period between the 5th and 6th centuries A. D., there appeared among the Jaina Acaryas two categories viz., Vanavasi and Cait yavaii. Almost during this very period, there set in the Bhattaraka tradition among the Digambaras. These Bhattarakas converted many Jaina Mathas (monasteries) into mini centres of religious education. It is possible that subjects like lexicography, grammar, mathematics, astrology etc. were also studied in such centres. Because numerous manuscripts of works on these subjects, besides those on religion, philosophy etc., are found even to this day systematically preserved in these mathas. It is also interesting to note that the Bhattaraka tradition is still alive in places like Latur, Pratapgad, Sravanabelagola, Moodbidri, Kolhapur etc. An important outcome of the educational work conducted and carried over by the Cait yavasis and the Bhattarakas etc. is that there appeared, in due course of time and under their care, manuscript libraries of varied sizes and contents. Some of them later developed into eminent libraries called Sastrabhandaras. Important works of secular nature too were preserved in them. Some scholars hold that the parisaMvAda-4 Page #177 -------------------------------------------------------------------------- ________________ 160 jainavidyA evaM prAkRta : antarazAstrIya adhyayana idea of Public Library is a Jaina one, and that the earliest Granthabhandira (Sastrabhandara) is found is Rajastan. This tradition of Jaina Manuscript Library has come down all along to this day. Such Libraries at Jaisalmer, Patna, Arrah, Moodbidri, Kolhapur etc., have earned the value of a national asset and attract scholars from abroad too From this brief survey of the educational aspect of early and medieval Jainism, we gather the following points : The Jaina teachers imparted religious education to their monk-pupils regularly and directly, and to the laity through sermons. Later the Caityas or basadis also as schools of general type of primary education, in addition to to religious education, for the children of the laity of the surrounding areas. Pathasalas were also run by some members of the lay community. The Bhatti raka tradition developed in their mathas mini centres of education, religious as well as partly general. Later, gradually, there appeared manuscript libraries in some of the basadis and mathas. The general type of education, however, did not make much progress so as to enter into its higher order. The reason for such state of affairs, as Dr. Altekar observes, is that the Jaina community, mostly belonging to the merchant class, did not think much about higher education for their children. They mostly trained their children in their own family business and later accomodated them therein alone. This tendency can be seen among some Jaina merchants even to this day. Though the Jaina teachers did not bild outstanding educational centres like Taksasila and Nalanda, the work done by them in the field of social education or mass-education is unique. Well equipped with the vast scriptural and general knowledge, bearing pure thinking and conduct, always wandering about as a model for other young monks and the pious laity, every Jaina teacher was almost a moving mini University. His sermon was a powerful means of mass-education; the religious story (dharma-katha) in the sermon was an effective medium of such education; and narration of s'ich story in an interesting and entertaining manner was a wholesome method followed by him. Thus through various stories, the constituent (individual and social) virtues of the Stavakadharma and other ethical principles were imprinted on the minds of the masses. In order to keep away the common people from the seven vices (Saptavyasana), many Jaina teachers have told numerous interesting stories, which we can read even today in the rich Jaina narrative litera parisaMvAda-4 Page #178 -------------------------------------------------------------------------- ________________ 161 Jaina Path of Education ture in different languages and of different periods. Thus religious or ethical instruction in an entertaining manner is the secret of successful social education or mass-education achieved by the Jaina Acaryas. During the reigns of some of the Kadamba, Ganga, Calukya and Rastrakuta rulers, the Jaina teachers have successfully carried out such masseducation in Karnatak. This is also true of Rajastan and Gujarat under their favourable rulers. The cumulative effect of such education in these provinces could be seen in the fact that the virtues of regard for Ahimsa etc. in general and vegetarianism in particular were nurtured by most of the people of those and later days-including the present days to some extent-in these regions. Moreover some scholars think that the percolation of the principle of Ahimsa to the very root of Gandhiji's mind is the later fruit of such age-long education by Jainism. Another interesting factor in the educational values of Jainism is that in the day-to-day practice itself of the Sravaka-dharma by the members of the lay community is found the carrying out of some important educational principles. Dana (gift), Sila (protection of minor vows), U pavasa (observance of fast) and Puja (worship) are the four constituents of the layman's way of pious life; and they play a very important role in his total life. The gift of sastra (books) of jnana (knowledge) is one of the four facets of Dana (gift), the first constituent of the Sravakadharma. Sastradana means to provide the right person with the right book (or books, the vehicles of knowledge) at the right time. The educational importance of this aspect of gift can be illustrated from a gesture of an eminent historical personage of medieval Karnatak; when printing was unknown with a beneficial motive of augmenting interest in (religious) literature, in 973 A. D. The great pious lady Attimabbe wife of general Nagadeva (under the Western Calukyas) got prepared 1000 copies of Ponna's Santi purana and distributed them to the deserving ones. The worth and strength of this Sastradana is seen even today among nume rous well-to-do members of the Jaina community extending a helping hand towards publication of worthy books, encouragement to scholars in their pursuits, liberal donations to educational institutions etc. number of educational trusts have come up out of this motive in different parts of the country. A Moreover of the six duties to be carried out daily by the Sravaka, viz., Puja (worship, prayer etc.) Varta (the exercise of honest lively parisaMvAda-4 11 Page #179 -------------------------------------------------------------------------- ________________ 162 janavidyA evaM prAkRta : antarazAstrIya adhyayana hood), Dana (alms giving), Svadhyaya (self study of scriptural and other religious works), Samyama (practising self-restraint and observing vows) and Tapa (penances like Pratikramana etc.), Svudhyaya represents an important educational tenet in the sense that it makes the layman or laywoman indulge in an ideal type of self-study daily. This can be explained just by merely enumerating the constituent parts of the act of Svadhyaya : Vacana (reading), Prasna (questioning), Parivartana (reception, revision), Anu preksa (meditating and reflecting) and Dharmakatha (listening to or relating religious story). Hence, there would be no exaggeration if it is remarked that the way of life prescribed by Jainism for the pious lay man and lay woman, represents a perenial stress on self-education on the part of each member in the community. Then we must take into account a very important contribution of the Jaina Acaryas to the cause of education in general : Though the Jaina teachers did not build great educational institutes, they have composed and left for posterity a great number of treatises on many different subjects which have been serving as valuable means of higher education for the last several centuries. Their contribution to the disciplines of metaphysics, ethics, logic, philosophy, poetry, grammar, lexicography is considered as excellent and, at times, unparallelled. The work of Kundakunda, Umasvati; Vattakera, Siddhasena, Haribhadra, Jinasena, Udyotana, Somadeva, Hemacandra etc. are accepted as va luable gems in the syllabi of several modern universities in India and abroad. Moreover, the Jaina Syad vada (Doctrine of Seven-fold Predication) has been estimated to be a rare asset of Indian thinking. Similarly it is the Jaina teachers and monks who, with devot ed efforts, cultivated and gave literary status to the South Indian languages like Kannada, Tamil and Telugu. This historical phenomenon also contains an important educational principle viz., effective instruction through the medium of the mother tongue, which was practised first by MahaviraSvami himself. Lastly coming to the modern days, the Jaina community as a whole has been adjusting to the needs of the time. Its members have been paying sufficient attention to the educational needs of their children from their very early age and educating them in the various branches of learning both in India and abroad. Wealthy and pious members, as usual, have extended their helping hand towards building parisaMghAda-4 Page #180 -------------------------------------------------------------------------- ________________ Jaina Path of Education 163 numerous educational institutions which are open for all. Institutes like the Syadvada Mahavidyalaya (Varanasi), The P. V. Research Institute (Varanasi), The Vaisali Research Institute (Bihar) etc. sprang up and are exclusively devoted to the Jainogical and Prakrit Studies. Indological institutes like Bharatiya J ainapith, L.D. Institute of Indology (Ahmedabad), the Bharatiya Vidya Bhavan (Bombay), the Orintal Institute (Baroda) etc. also are contributing Considerably to the cause of Jaina studies. Individuals as well as members with collective gesture have come forward to set chairs in Universities for Jaina studies in different parts of the country. The U. G. C. and some of the state Govts too have recently recognised the value of the Jaina and Prakrit studies. The Jaina Acaryas also are trodding progressive path of education. Besides their usual routine of imparting religious and ethical education through their sermons to the masses wherever they stay or move, they are also playing the role of the main spirit behind building notable educational centres, were education in varied branches is to be imparted in accordance with the Jaina ideals. For example, Kothali (Karnatak), Kumboj (Maharashtra) etc. represent pri pary and secondary stage of such education. The Jaina Visva Bharati at Ladnun (Rajastan) has already developed into a virtual University with these ideals, where fresh interpretation of doctrines like Anekantavada and new experiments in scriptural teachings are going on. Another centre of these ideals and high stature viz., Adarsa Mahavira Vidyapitha. is said to come up soon somewhere near Ahmedabad. At Veerayatan (Bihar) is coming up fast a unique institute with such ideals and novel experiments in the teachings of the Jina. This brief critical survey of the Jaina path of education from the early period to the modern days, discloses some important educational principles and values which also indicate the contribution of Jainism to the field of education in India in general. They can be enumerated as follows: (i) Carefull presevation of ancient works of lerning. (ii) Effective education through the mother-tongue. (iii) Mass education through sermons delivered in an interesting manner. (iv) Self-education as a part of the daily routine of an individual And (v) Ahimsa. Aparigrha and Anekantavada for social health. parisaMvAda-4 Page #181 -------------------------------------------------------------------------- ________________ 164 jainavidyA evaM prAkRta : antarazAstrIya adhyApana Select Bibliography 1. Education in Ancient India, A. S. Altekar, Varanasi, 1953. 2. Jaina Saurces of the History of India, J. P. Jain, Delhi, 1964. 3. Jaina Yoga, R. Williams, London, 1963. 4. Bharatiya Samsksti mem Jainadharma ka Yogadana, H. L. Jain, Bhopal, 1962. 5. Medizval Jainism, B. A, Saletore, Bombay, 1938. 6. Jainism and Karnatak Culture, S. R. Sharma, Dharwad, 1940. 7. Jainism in Rajasthan, K. C. Jain, Sholapur, 1963. 8. Ayarangasutta, Calcutta, 1967. 9. Ratnakarandaka Sravakacara, Bijnore, 1931. 10. Vaddaradhane, Ed. D. L. Narasimhachar, Mysore, 1935. 11. Vaddaradhane : a Study, B. K. Khadabadi, Dharwad, 1979. 12. Jaina Visva Bharati Samacara Darsana. Muni Shri Rajendraji, Ladnun, 1980. Department of Jainology, Karnataka University, Dharwad, Karnataka parisaMvAda-4 Page #182 -------------------------------------------------------------------------- ________________ jaina dharma-darzana aura vijJAna Page #183 -------------------------------------------------------------------------- ________________ syAdvAdaH srvthaikaanttyaagaatkivRttcidvidhiH| saptabhaGganayApekSo heyAdeyavizeSakaH // -AptamImAMsA ekanAkarSanti zlathayanti vastutattvamitareNa / antena jayati jainInotirmanthAnanetramiva gopI / -purussaarthsiddhyupaay| Page #184 -------------------------------------------------------------------------- ________________ Anekanta and Problem of Meaning Prof. S. M. Shaha Introduction The doctrine of Anekanta is the heart of Jaina ontology, epistemology and logic. It claims the inderminateness of reality, its knowledge and verbal expression. If reality is infinitely manifold, logically, there must be infinite ways of intellectually cognizing it and verbally expressing its infinite aspects. This presupposition enables one to harmonize various apparently contradictory descriptions of reality. And therefore, the doctrine of Anekanta may serve as a beacon in studying the semantic, logical and epistemological problem of the meaning of 'Meaning.' Four types of Meaning In India, the various school of Philosophy, including those of the Sanskrit grammarians and rhetoricians have devoted much thought to the linguistic problem of meaning and have evolved different theories to explain the semantic aspect of language. As to the meaning it is supposed that a word or a sentence may convey the primary or metaphorical or suggested meaning. In addition to these three types of meaning, some Mimamsakas, Naiyayikas and rhetoricians postulate the tatparya or sentence-meaning as the fourth type. Some consider it to be independent of the first three while others associate it with one of thern. Out of these four kinds of meaning, namely the primary, metaphorical, suggested and purposive, the suggested and purposive are severally indeterminate, relative, and hence anekantic in nature. But increase of primary and secondary meanings the principle of indeterminateness or anekanta involves in selecting one between them while interpreting a given statement. Suggested meaning Of all the four types the suggestive meaning is the most indeterminate. It depends on a number of contextual factors such as time, place, occasion, the intension, intonation, gestures etc. of a speaker and the intellectual capacity, mental frame, mood etc. of a listener or spectator. It varies from context to context. Unlike the primary and parisaMvAda-4 Page #185 -------------------------------------------------------------------------- ________________ 68 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana secondary meanings it includes various socio-cultural meanings and even emotive meaning also. It is well known how numerous meanings may be evoked in the minds of different persons by the stock example, ast, that is, 'the sun set.' Though the grammarians, scientists logicians and philosophers interested more in the accuracy, precision, clarity and objectivity in the use of words prefer lexical or primary meaning to the suggested one, the very indeterminate and infinite potency of the latter has rendered it more competent than the former for experiences. Because it is only through the power of connoting meanings that can not be expressed directly that the language may convey philosophical truths. In his Introduction to Metaphysics' Bergson says: "Language is incapable of apprehending and expressing reality. But language may be used in another way, not to represent, but to bring the hearer to a point where he himself may transcend language and pass to incommunicable insight. It is a dialectical ladder which, when we have ascended, may be kicked away." This insight intuition can not be expressed directly by words, but they can be communicated through the power of suggestion. Tat paryavrtti or sentence meaning Thus from the foregoing, the anekantic nature of suggested meaning becomes obvious. The same may be asserted in respect of even Tatparyavrtti or sentence-meaning. There is difference of approach between the abhihitanvaya theory of sentence meaning advocated by Bhatta school of Mimamsa and anvitabhidhana theory of sentence-meaning propounded by Prabhakara school of Mimamsa. The former holds that the unitary meaning of a sentence is indirectly conveyed through the recollection of the meaning of the words that comprise it while the latter takes the view that the unitary meaning directly arises from the collection of the words. 2 We neednot enter further into the controversy. Here it strikes to state that those who like Abhinavagupta, Mammata, Visvanatha etc. refer to tatparya as a separate vrtti or function of words hold that the intention of a speaker, or the general purport of the utterance is obviously to give a united purposeful sentence-meaning. dependence of meaning on the intention of a speaker (i.e., what he intends to be understood by a listener), or a general purport of the sentence involves the element of anekanta or indeterminateness. Because Here the parisaMvAda -4 Page #186 -------------------------------------------------------------------------- ________________ Anekanta and Problem of Meaning so far as the intention of a speaker is concerned it is associated with different psychological contexts. It is possible for the same sign to belong to different psychological contexts; a word may mean different things in different cases. Even the same thing can be examined from different angles without exhausting its characters; but from the linguistic point of view we are only concerned with so much of the thing as required to elucidate what the speaker intended the listener to understand. Even though what is in the mind of the speaker at the time of the utterence is something subjective, and not capable of being put to an objective anlalysis, the idea intended to be conveyed to the listener by the speaker could be determined to a great extent with the help of contexual factors. Thus, as in the case of suggested meaning the dependence on contextual factors while interpreting the sentence-meaning is indicative of anekantic element in tatparyavrtti. It is true that the Mimamsakas even use the term tatparya for the purport of a passage dealing with a particular topic, and refer to six lingas by which it could be obtained objectively without any reference to the speaker or author. But in our opinion whether the real purport of the passage is identical with or different from the intention of the speaker or author, the dependence of interpretation on the contextual factors such as six lingas as consistency in meaning between the introduction and conclusion (upakramopasamharau) etc. is indicative of anekantic nature of the tatparyavstti or sentence-meaning. Primary and Secondary or Metaphorical Meaning Now let us examine the anekantic aspect of primary and secondary or metaphorical meanings. We restrict our query to the domain of philosophy only and that also particularship to the Mimamsa, vedanta and Jaina systems. Mimamsa The Mimamsa devides the Veda into two parts: Vidhi and Arthavada. Vidhi refers to the supra-mundane affairs and has to be interpreted literally, that is in the primary sense; while the Arthavada part roughly refers to the matters of ordinary experience. It has no logical system. It merely reiterates facts otherwise already known. Its purpose is to flatter a man into the doing of good actions or to frighten him out of evil ones. Taken independently the Arthavada has no use. parisaMvAda-4 Page #187 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana It ought to be interpreted liberally, that is, in secondary, metaphorical or figurative sense. Thus Mimamsa lays down canons of interpretation in connection with determining what portion falls under these two heads namely, Vidhi and Arthavada, that is, the primary and secondary meanings respectively. It holds that only vidhis or injunctions are directly authoritative ; for, they teach us what to do and what not to do. Sentences which merely state something are of no use ; for, nobody gains thereby anything. Hence all the arthavadas are authoritative only in so far as they form a unitary passage with commond sentences. For example, the arthavada, 'vayu is a swift deity' forms a unitary passage with the injuction, 'one who wants prosperity should touch a goat relatingt o vayu', because taken independently the arthavada has no use, while taken as a corroborative statement of the injunction, it praises the god vayu and suggests that a rite in connection with god is highly praisa worthy. . Thus according to the Mimarisakas action is the guiding principle of interpreting a particular word or sentence and ascribing to it a primary or secondary meaning. In this respect they equally attach importance to contextual fectors as well as a purport also. Even they maintain that an action consists of parts; and words corresponding to them may be divided into parts if necessary to express their idea. consequently it follows that not only the meaning but even form of a word may also be indeterminate in nature. For example, the word 'svaha' may be divided into sva, a, ha meaning "(sva) the soul, (a) leading to or associated with (ha, 'an exclamation of satisfaction) satisfaction." Hence it expresses the satisfaction of the soul with action, with result that it can continue to act. Similarly, if we divide the word dana into parts,--d, a, na-the meaning would be "(d) sacrifice (a) associated with (na) the senses of knowledge;" and it would signify "the sacrifice or proper function of the senses of knowledge," and the idea becomes different from that of a "gift." These examples illustrate one of the mimamsic methods of interpretation which ascribes a special meaning to a common word by dividing it according to the context, purpose and purport. This indicates the indeterminate or anekantic aspect of their concept of meaning. The canons of interpretation laid down by the Mimamsakas are of great value not only to those who want to understand the veda aright but to all who are engaged in the work of finding out the exact import of fixed texts like legal codes." parisaMvAda-4 Page #188 -------------------------------------------------------------------------- ________________ Anekanta and Problem of Meaning 171 Advaita-vedanta In my article 'Badarayana and the Doctrine of Anekanta," I have discussed in details the anekantic basis of Badarayana's philosophy. Here I may point out that his flexible usage of the primary and secondary meanings while interpreting upanisadic passages and there by reconciling even cotradictory philosophical views is one more dimension of his anekantic philosophy. In the Brahmasutra he uses the terms mukhya, pradhana etc. for denoting the primary meaning while terms such as Bhakta, Gauna or Gauni', arthavada 10 in the sense of sencondary ineaning. Thus, for example, in a sutra 701970971TTET FIAT 5TTETI#19 a gta alfacala 11 he contends that the mention of these words (birth and death) with relation to moving and stationary bodies is in a primary sense while it is to be taken in a secondary sense with referenee to the individual souls in habitating them. The very idea that meaning of a particular statement may either be primary or secondary according to the intention of the author as well as the context indicates its indeterminate or relative nature. We may cite one more example. In the aphorism T hara 2, Badarayana says, "If it be argued that the "seeing" is in a secondary sense, we say, not so, owing to the use of the word self." The sankhya wants to ascribe seeing" figuratively to the insentinent pradhana which is referred to by the word Existence and supposed to be the primardial cause of universe. Badarayana objects it by discarding the secondary meaning of "seeing" in favour of primary meaning and thereby he asserts that not pradhana (i.e. praksti) but Brahman is the cause of universe. From Badarayana when we come to Sankara we find that Sankara uses the concept of primary and secondary meanings enormusly and exuberantly while interpreting the aphorisms of the Brahmasutra. For secondary meaning he employs the following terms or forms : yma1318, yurgare', quare 15, qfafa 18, gufaaral, status, norca 19, 17011:0, atut4897121, torria, tarafa3, oala24, H774,25 or #, 3941728, atqatft**?, 3971783f728, 374EUR429, JOTBO, semafa), 55277127082, tafq*f6789, 3512-60734, 7127faca fafe, 95, fara36, Beratzxf9a37, 141733 etc. while in the context of the primary meaning the terms or forms occurring are :-48939, 7e47a40, E7141, HET-1924, getrete itt9fa43 etc. For example, Sankara while commenting on the aphorism parisaMvAda-4 Page #189 -------------------------------------------------------------------------- ________________ 172 jainavidyA evaM prAkRta : antarazAstrIya adhyayana qz ffalalegiala44, contends that according to Jaimini the primary meaning of the terin param is the Supreme Brahman and the secondary meaning is the inferior Brahman. He further adds that between the primary and secondary meaning one readily understand the primary alone. Again while commenting on the aphorism a TTTT49a"**.4) Sankara argues that the words birth and death with regard to the individual souls, are used figuratively while primarily in the context of material bodies inhabitating them. Thus, sankara's interpretation of the aphorisms of the Brahmasutra, in the light of primary and secondary meanings is indicative of an anekantic element involved in them. In passing, we may add that the Advaita Vedanta school following Sankara has thoroughly developed the concept of purport and primary as well as secondary meaning while interpreting the Upanisdic Mahavakyas such as 'That thou art etc: For example. Vedantins like Suresvara, Vacaspati, Vidyanaranya, Prakashatman, Dharmaraja, Madhusudana consider the Mahavakyas as "That thou art' to be the purport of the Upanisads. They further make distinction between the primary and secondary meaning and try to interpret Mahavakyas by ascribing either of it to them. Thus, Suresvara applies Laksana to the Mahavakya "That thou art while Dharmaraja rejects it. 46 We need not enter into further details here. The very sharp differences in the interpretations of Mahavakyas suggest the indeterminate or anekantic nature of meaning in general. Finally, we turn our attention to the treatment of the primary and secondary meanings in the Jaina philosophy. Jainism The Jaina logicians, rhetoricians, grammarians and philosophers have been discussing different aspects of meaning right from the early centuries of Christian era. For example, in the epistemic and logical theories of Nayavada, Syadvada or Saptabhangi, Niksepa etc. deal with the problem of knowledge and meaning thoroughly. The concept of Sabdanaya and arthanaya is indicative of their linguistic views applied to epistemology. Even to present the brief outline of these multifarious endeavours is beyond the scope of this paper. How ever, we shall precisely discuss Kundakunda's position with regard to the prinary and secondary meaning. parisaMvAda-4 Page #190 -------------------------------------------------------------------------- ________________ Anekanta and Problem of Meaning Kundakunda's treatment Kundakunda in his monumental philosophical work Samayasara elucidates the empirical self from the empirical standpoint and the transcendental self from the transcendental standpoint. Since the empirical standpoint deals with the impure, accidental, pervert, superimposed and unreal condition of the mundane soul, its statement may yeild the figurative, metaphorical and secondary meaning. Again, since this accidental impurity is caused by the material body, the physical qualities like color, touch, smell, taste, form etc. are superimposed on or transfered to the self ; and conequently all non-self qualities are figuratively affirmed of the self. 47 Thus, for example, Kundakunda contends that from the empirical standpoint the self and body are certainaly one and by lauding the holy body of Arhat one may think that the Arhat is lauded and adored. But from the transcendental or real standpoint, the qualities of body are not found in the perfect soul. He who lauds the attributes of the perfect soul, really lauds the perfect soul. *4 For, just as admiring the the city can never become admiration of the king, so by lauding the qualities of body the attributes of perfect soul are never lauded. 4 9 Again from the practical standpoint the remark is made of (king's) military forces, "the king has gone out," (although not) the king only out also his military forces are gone out with him.60 Common people, seeing some one looted in the way, say, "the way is looted", but no way whatsoever is really looted. Similarly, seeing the karmic matter in the soul it has been said from the empirical standpoint, "this colour etc. is of the soul".5% From a few examples cited above it is obvious that kundakunda's statements of practical or empirical standpoint may suggest the secondary meaning while his statements of transcendental or real standpoint may convey the primary or 'real' meaning. It is needless to say that his doctrine of standpoints is the corollary of the theory of anekanta or indeterminateness. Conclusion To conclude, we may observe that a word or a sentence may possess multivalance, multilevels and multi-dimensions of meaning. Like the manifold, indeterminate and realtive reality its knowledge parisaMvAda-4 Page #191 -------------------------------------------------------------------------- ________________ 174 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana as well as verbal expression may also be manifold, indeterminate and relative. It is for our practical purpose only that we fix meaning of a particular word or sentence according to the context, the intention of the speaker, the general purport and so on. However, meaning is as inexhaustible as reality itself! Abbreviations BS BS SB ITM SS RRAD References Brahmasutra of Badarayana Brahmasutra of Badarayana with Sankara's Bhasya. Indian Theories of Meaning. by K. Kunjuni Raja, Adyar Library and Research Centre, Adyar, Madras, 1963. EOIH The Essentials of Indian Philosophy, M. Hiriyanna, Allen & Unwin, 1969 7th impression. Sama yasara of Kundakunda, English translation with commentary by J. L. Jaini, Ajitashram, Lucknow, 1930. MIMAMSA: Mimamsa, by N. V. Thadani, Bharat Research Institute, Delhi, 1952. 5. 6. 7. 8. 9. 10. 11. 12. Revelation and Reason in Advaita Vedanta, by K. Satchidananda Murty, Motilal Banarasidas, Reprint, 1974. 1. ITM, p. 293. 2. Ibid, p. 194. 3. Ibid, p. 182. 4. Ibid RRAD, p. 68. Mimamsa, p. 273. EOIP, p. 140. BS, II, 3. 15. BS, I. 1. 6. BS, III. 4. 2. BS, II. 2. 15. BS, I. 1. 6. parisaMvAda -4 BSSB. I. 3. 3; III. 1.7; 3.42. 13. 14. Ibid, I. 3. 33. Page #192 -------------------------------------------------------------------------- ________________ Anekanta and Problem of Meaning 175 15. Ibid, I. 1. 6. 16. Ibid, III. 3.19, 56, 58. 17. Ibid, III. 3. 19. 18. Ibid, 1. 1.4, 6, 7. 22, II. 3.3.5, 7. 4.1, 2, 3, III. 1.4, 25. 2.3, IV. 1.3, 12. 19. Ibid, I. 1.6, 7, II. 3.5, 7. 20. Ibid, IV. 3.8. 21. Ibid, I. 1.7. 22. Ibid, 23. Ibid, 24. Ibid, 25. Ibid, II. 3.15. 26. Ibid, 27. Ibid, 28. Ibid, 1. 1.5. 29. Ibid, I. 1.7, 8, 12 30. Ibid, III. 1.22, 2.21, 3.7, 9, 4.20, IV. 1.68, 2.1. 31. Ibid, III. 3.9. 32. Ibid, I. 4.11 33. Ibid, III. 3.30 34. Ibid, II. 4.19, III, 1.10, 6. 35. Ibid, II. 4.17 36. Ibid, 1. 3.32, 33, III. 3.38, 4.2, 3.38; 4.2 4.28 4.31. 37. Ibid, 1, 1.7 38. Ibid, III. 3.42, 49. 39. Ibid. I. 1.4, 5, 6, 8, II. 3.29, 43, III. 1.7, 3.6, IV 1.3, 1.3 etc. 40. Ibid. I. 1.6, 14, 4.9, II. 3.5, 4.17, IV. 3.12 etc. 41. Ibid I. 1.26. 42. Ibid I. 1.22 43. Ibid III. 1.24 44. Ibid IV. 3.12 45. Ibid II. 3.16. 46. RRAD, p. 94. 47. SS. verse 61. 48. Ibid, verses 31-35. parisaMvAda-4 Page #193 -------------------------------------------------------------------------- ________________ 176 jainavidyA evaM prAkRta : antarazAstrIya adhyayana 49. Ibid, verse 35. 50. Ibid, verse 52. 51. Ibid, verse 63. 52. Ibid verse 64. Centre of Advanced Study in Sanskrit, University of Poona, Poona, Maharastra parisaMbAda-4 Page #194 -------------------------------------------------------------------------- ________________ Works on anupreksa in Kannada Literature Sri Shubha Chandra jinadharmAvAsamAdattu amaLa vinayadAgAramAdattu padmAsanani"padmamAdattu ativizada yazodhAmamAdatta vidyAdhana janmasthAnamAdattu asamataraLagaMbhora sadgehamAdattu enisalke iMtuLLa nAnA mahimeyoLeseguM cAru karNATadezaM / / This is a Kannada inscription which says about the distinguished qualities of Karnata Country. It was an abode of the Jina-Dharma, It was a mine of pure discipline, It was the temple of one who is in Padmasana It was the dwelling place of fame which is exceedingly bright, It was the birth place of lore and wealth, It was the worthy house of matchless splendid dignity, Thus distinguished in various glories was the beautiful Karnata country. According to this inscription the very first greatness of Karnataka is that it was an abode of Jina-Dharma. I think, this single inscription is enough for us to give a clear picture of Jainism in Karnataka. It is quite natural that Jainas wrote in Kannada because Karnataka was the birth place of lore as we know from the above inscription. Jainas contribution to Kannada literature is very rich both in quality and quantity. "The earliest cultivators of Kannada language for literary purpose were Jainas. The oldest works of any extent and value that have come down to us are all from the pen of the Jainas. The period of Jaina predominance in the literary field may justly be called the Augustan Age of Kannada literature. The beauty and the high polish of the Kannada language are almost entirely due to the Jaina authors of an earlier period 1. Epigraphia carnatica, Vol. VIII, Soraba No. 261 parisaMvAda-4 12 Page #195 -------------------------------------------------------------------------- ________________ 178 jainavidyA evaM prAkRta : antarazAstrIya adhyayana who by writing works in chaste and dignified language have raised the literary excellence of Kannada to a high standard............ Almo the works useful for the study of the Kannada language, such as those on poetics, prosody, grammar and laxicons etc. have been written by the Jainas". Jaina poets have written in Kannada not only independent works on Prathamanuyoga but also commentaries on ancient authoritative Prakrit and Sanskrit Jainagama works. A few Kannada poets have written independent works on anu preksa and also commentaries to Prakrit and Sanskrit anu preksa works. Anu preksa The Sanskrit term anu preksa, when it is used in Kannada becomes anu prekse.. Dr. A. N. Upadhye in his introduction to 'Kirtikeyanu preks' has discussed beautifully the etymology and meaning of the word anu preksa. This term has come from the root 'iks' with the prepositions 'anu' and 'pra', meaning, to ponder, to reflect, to think repeatedly. The anu prekshas are in general, topics of meditation or for reflection, twelve in number, and embrace a wide range of subjects particularly covering all principles and cardinal teachings of Jainism 3 "They are in the nature of reflections on the fundamental facts of life, and remind the devotee of the teachings of the master on the subject of rebirth, Karma and its distruction, equanimity and self control, the glory of the law and the final goal. They are no doubt designed to develop the contemplative faculty of Yogin and may be called the starting Point of dhyana. But they have also a great moral significance in as much as they are meant to develop purity of thoughts and sincerity in the practice of religion."4 In Kannada Literature Jaina Poets in their Kannada Kavyas as a rule write on anupreksi either in short or in long, depending on the context. If the Kavya is a small one then the poet atleast mentions the word anu preksa. 2. R. Narasimhacarya, Karnataka Kavicarite' introduction, Vol. III, 1929. 3. A. N. Upadhye, 'Kartikeyanupreksa', Introduction, pp. 6-7. 4. K. K. Handiqui, Yasastilaka and Indian culture' p. 293. parisaMvAda-4 Page #196 -------------------------------------------------------------------------- ________________ Works on anupreksa in Kannada Literature 179 We have, in Kannada literature, two poets who have written independent major works on anu preksa. They are Bandhuvarma and Vijayanna. Band huvarma and his works Bandhuvarma (A. D. 1200) gives no information, except his clan, about his personal details at any point in his works. He has written two major works namely 'Jivasanbod hane' and 'Harivams bhyudaya'. Jiva: ambodhane is the first work in Kannada which is solely devoted to anu preksas. Harivamsabhyudaya deals with the life of Tirtharkara Neminatha. Also their is a work called "Satid har masara' in Bandhuvarma's name, which deals with the duties of Jaina women. But there is controversy regarding the authorship of this work. The term 'yarma' ( 9 ) in his name makes our mind to suspect whether he comes from a Ksatriya class. But in the colophon of Jivasambod hane' the Poet says that it was composed by Bandhuvarma who was a da azala. By this we can say that he comes from the merchant class. Jivasambodhane's Eandlurarma's Jivasambodkane' is the fiirst work in Kannada which is fully devoted to deal with anu preksas. The name of his work itself is very different from other anu preksa works. This is an address to the souls which are in sorrow because of Knowledgelessness. This work is in cam pu style. There are in total 558 verses and also prose rendering of the same number. The noticable point here is that each verse has a prose part which almost explains what is said in the previous verse. In some places the poet says after the verse that the above verse was like a sutra and it could not be understood without special exposition. Then he explains it in simple language (Ex. PP. 122-20, 216-8). Sometimes his prose looks abridged summary of the corresponding previous verses; and at some places they explain the meaning of the verse with different examples and some other places give inore informations. There is one significant feature in Band huvarma's 'Jivasombod hane'. He narrates most suitable stories to illustrate anu preksas. So for I have not come across any work of this nature either in Prakrit or in Sanskrit. We know anu preksa is a dogmatic subject. But Band huvarma has made 5. Ed. by. H. Shesha Aingar, Madras, 1955 africa Page #197 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayanai this work worth reading by using appropriate similies and metaphors drawn from different walks of public life. His fluent language, intimate way of addressing the Jiva and the lucid arguments make the reader to read his work repeatedly. Sometimes he, appears to be talkative, but never he bores his readers. His usage of desi words and popular proverbs are very touching and they appeal the comman man's mind. He argues with jiva logically as if the jiva is before him. He advises jiva as teacher or an elder, requests him as a friend, takes him to task as a very intiinate person and this style is very rare in literature. By giving suitable stories he has made his work a very good Kathakosa also. A detailed study of his work shows that he was indebted to Jatasimhanandi, Harisena, Pampa, Ranna, Santinaha, Nagacandra, Nayasena and others for the stories he has narrated. The table given below shows how sensible he is in selecting the stories for anu preksas. Anu preksa Story 1. Adhruvanupreksa Sagaracakravarti 2. Asarananupreksa Candakausika 3. Ekatvanupreksa Varang 4. Anyatvanupreksa Ravana 5. Samsaranupreksa Vasantatilaka 6. Lokanupreksa Sukumara 7. Asucitvanupreksa Suhhauma Raja 8. Asravanupreksa : i. For Krodha Dipayana ii. For mana Bahubali iii. For maya Puspadanta iv. For lobha Patahasta 9. Samvaranupreksa Nagilagavunda 10. Nirjaranupreksa Suvarnabhadra 11. Bodhidurlabhanupreksa Dhanyakumara 12. Dharmanupreksa : i. For dana Somila ii. For puja Dhanapati iii. For sila Prabhavati iv. For vrata Nagadatta ofrare- Page #198 -------------------------------------------------------------------------- ________________ Works on anupreksa in Kannada Literature Vijayanna and his work Vijayanna (A. D. 1448) gives some information about himself in his work. He was not only a poet but also, like many other Jaina poets, was an ascetic. He wrote his work 'Dvadasanu prekse' at the request of Devabhupa of Honnabandi, for the benefit of people. He composed his work in Santinatha temple at Ammenabhavi, seven miles from Dharwar in Karnataka. He was a pupil of Parsvakirti muni. There are in total 1362 verses in Sangat ga metre and they are divided into 12 chapters. Depending on the context, to justify the particular anu preks the poet refers to one or more than one story in one or two verses or in 3-4 lines in prose. The table given below shows the relevancy of the illustrated stories : Anu preksa 1. Adhruvanupreksa 2. Anyatvanupreksa 3. Asucitvanupreksa 4. Asravanupreksa 5. Dharmanupreksa Minor Works 1. Story refered (i) Cova, (ii) Nagasri (i) Baladeva and Vasudeva (i) Ravana (i) Subhauma, (ii) Amitarisakti, (iii) Amrtamati 181 Dvadasanu prekse of Balacandra muni There is an anupreksa work by Balacandramuni. Kannada inscriptions praise his name as Adhyatmi Balacandra (1176 A. D.). He is one of the significant commentators in Kannada. He has written commentaries on Pancastikayasara, Pravacanasara, Samayasara, Moksaprabhrita and Tatvarthasutra. In his Dudasanu prekse, there are 14 verses (vrttas) and each verse ends with the word 'Jineswara'. The poet himself has named these verses as 'jinaguna-st avanangal'. This work is also called Jina-stuti. (i) Ravana (ii) Pandavas (iii) Baka (iv) Carudatta (v) Brahmadatta (vi) Srimati and Vajrajangha (vii) Srisena (viii) Dandaka (ix) Vrsabhasena (x) Kaundesa (xi) Manduka (xii) Prabhavati parisaMvAda -4 Page #199 -------------------------------------------------------------------------- ________________ 182 fafaemr ga gran : HTTDIENIT 27674 2. Kalyanakirti's Anu prekse Kalyanakirti (A. D. 1439) has written Jninacandrabhyudaya, Ki man kathe, Cinmaya-cintamani, Nigakumira-carite, Tatvabhedastaka, Ananda-kand ali, and anu prekse in Kannada and Jina-yajna-phalodaya, Yasod hara-carita and a work on medicine in Sanskrit. There are 76 verses in Kalyanakirti's anu prekse. He says that he wrote this anu prekse for boys to read and so he stands first among the poets who wrote children's literature. He is influenced by Kundakunda's Bi rasa-anuvekkha and has brought its meaning into Kannada. Two more anu preksa works have come to my notice. They are yet in the manuscript stage. The manuscripts of these works are in the library of Jainadharmasala, Moodabidre and a microfilm of it is in the microfilm library of Institute of Kannada studies, Mysore University. Both these anu preksa works have thirteen verses each. No information about the author and other things could be known from the manuscripts. Commentaries (i) Viranandi (c. A.D. 1153) in the 10th chapter of his Acarasara' has written on anu preksa in 12 Sanskrit verses in Sardulavikridita metre. Viranandi has written an auto-commentary on acaraszra in Kannada. Though acarasara is not yet published with Kannada commentary, the anu preksa part of it has come to light. This part has some how entered into some of the inanuscripts of Band huvarma's Jiva-Sambodhane'. In Jivasambodhane at the beginning of each anupreksa there is a corresponding vrtta with commentary as an introduction which is taken from Acarasara, In the printed text of Jivasombod hane' we have got vsttas with Kannada commentary. (ii) We have manuscripts of Kannada Commentary on Kundakunda's Barasa-anuvekkha'. Dr. A. N. Upadhye had made a mention of one such manuscript in his introduction to 'Kirtikeyanupreksi' (P. 21). This Ms. is in the Laxmi sena Matha, Kolhapur. But he has not mentioned the name of the commentator. (iii) I have seen a paper-manuscript of Birasa-anuvekkha's commentary in Kannada in the manuscript library of Bahuvali Asrama near Kolhapur. There are 90 gahas in this Ms. and there is no mention the commentator. afrmara- Page #200 -------------------------------------------------------------------------- ________________ Works on Anupreksa in Kannada Literature (iv) A Palm-leaf Ms. is there with Dr. M. D. Vasantharaj in Mysore and the text is identical with Bahubali Asrama paper Ms. Dr. M. D. Vasantharaj's Ms. is an incomplete one and also does not give any details about the commentator. (iv) In the Ms. Library of Jaina Mutha, Humca, there is a papermanuscript of a commentary on Barasa-anuvekkha (No. H. 1818). In the colophon it is said, that the commentary was written in softKannada ( 3) by Santikityarya. A microfilm of this Ms. is in the microfilm Library, I. K. S. Mysore University. When I compared the text of this commentary with Bahubali-Asrama's and Dr. M. D. Vasantharaj's Mss., it became clear that they are not identical. (v) There is another Palm-leaf Ms. of the commentary on Barasaanuvekkha in the Ms. Library af Jaina Dharmasala, Moodabidre. The commentator's name is mentioned as Bahubali. So far no commentary of Barasa-anuvekkha is published. Critical edition of these Kannada commentaries is an urgent necessity. Dr. A. N. upadhye had already mentioned about this in his introduction to Kartikeyanupreksa. A good critical edition of Kannada commentary may throw light on the original gahas of Burasa-a nuvekkha. A Tamil work on Anu preksa There is a work on anupreksa in Tamil Literature. As in Kannada, the name of this work is also "Jivasambod hanai". This work was written by Devendramahamuni. No information is available on the date and place of the author. By his name we can only say that he was an ascetic. Though the work begins with the description of Samavasarana, Gautama-ganadhara and king Srenika in a traditional way, the form and the contents are identical with the Kannada Jivassbodhane. In Tamil work the verses and prose writings are in equal number and Venbas are always accompanied by a prose as in Kannada work. The style of the language of this work is mani pravalam. The stories narrated here to illustrate the anu preksas are identical with Kannada work, except at one place. In Kannada, Bandhuvarama, gives four stories to asravanuprekse, where as Devendramuni in his Tamil work gives two more stories. Mr. Gajapati Jain opines that there is a great deal of influence of Bandhuvarma on the Tarnil work. parisaMvAda-4 Page #201 -------------------------------------------------------------------------- ________________ 184 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 1 . The ideal example of Lard Mahavira served as a beacon light for the Jaina poets in Karnataka. Because they also shared the same conviction of using the regional languages as the medium of expression. and writing for the cominon masses. Further the Jaina poets contributed a great deal in enriching the variety of literature in Karnataka. It is because of their efforts, the people of Karnataka recognise Jaina's contribution to the development of Kannada language and literature. Department of Jainology and Prakrits, University of Mysore, Mysore, Karnataka. parisaMvAda-4 Page #202 -------------------------------------------------------------------------- ________________ jaina AgamoM meM sUkSma zarIra kI avadhAraNA aura Adhunika vijJAna DaoN. mahAvIra rAja gelar3A jaina Agama sAhitya meM sUkSma zabda kA prayoga aneka pAribhASika zabdoM ke sAtha huA hai| sUkSma jIva,' sUkSma pudgala, sUkSma zarIra, sUkSma kriyApratipAtI dhyAna, sUkSma sAMparAya guNasthAna, sUkSma sAMparAya cAritra Adi kA pramukha rUpa se ullekha huA hai| sAmAnyataH eka sthUla kI apekSA kisI dUsarI vastu ko sUkSma aura eka sUkSma vastu kI apekSA kisI dUsarI vastu ko sthUla kahA jAtA hai| jaina AgamoM meM pudgala ke sthUla aura sUkSma ke bheda meM paramANu ko antima sUkSma kahA hai| sthAnAMga ke jIva nikAya pada meM jIva ko do prakAra kA kahA hai-sUkSma aura baadr| sUkSma jIva atIndriya hote haiM tathA una jIvoM ke sUkSma nAmakarma kA udaya hotA hai| kaI sUkSma jIva aise bhI haiM jo eka zarIra meM eka sAtha aneka rahate haiN| sUkSma jIva samUce loka meM vyApta haiM aura bAdara jIva loka ke eka bhAga meM rahate haiN| vizva sthiti kA rahasya prakaTa karane meM tathA atIndriya viSayoM ke nirNaya meM jainoM ne sUkSma jIva ke atirikta sUkSma pudgala tathA sUkSma zarIra kA gaharA evaM vaijJAnika vivecana kiyA hai| sUkSma zarIra, sUkSma pudgala se nirmita hai / ataH sUkSma pudgala ke vyavahAra kI carcA, Adhunika vijJAna ke sandarbha meM karanA nyAyasaMgata hogA, kyoMki prAyaH eka zatAbdI se vaijJAnika bhI sUkSma padArtha ke adhyayana meM gaharI ruci le rahe haiN| ___vaijJAnikoM ke anusAra AkAza meM aisA koI sthAna khAlI nahIM hai, jahA~ padArtha na ho, kyoMki UrjA padArtha se bhinna nahIM hai| vizva ke dUratama chora taka bhI tAroM kA prakAza pahu~catA hai, gurutvAkarSaNa kA bala rahatA hai| jaina darzana ke anusAra bhI isa loka meM sthUla tattva kI apekSA, sUkSma tattva kA bAhulya hai| sUkSma jIva aura sUkSma pudgala loka ke samasta AkAza pradezoM meM bhare haiN|'1 vijJAna sUkSma padArtha ke kSetra meM abhI anusaMdhAnarata hai tathA sthUla aura sUkSma ke vyavahAra kI bhinnatA para, nirNAyaka sthiti para nahIM pahuMcA hai| vaijJAnika dhAraNAoM ke anusAra saMhati ko jar3a kA maulika guNa mAnA gayA hai / padArtha kA sUkSma rUpa bhI saMhati se bhinna nahIM hai / jaina darzana sUkSma pudgala meM saMhati parisaMvAda-4 12a Page #203 -------------------------------------------------------------------------- ________________ 186 jainavidyA evaM prAkRta : antarazAstrIya adhyayana kA honA svIkAra nahIM karatA hai yadyapi sabhI sthUla pudgala saMhati sahita hote haiN| isa dRSTi se jainoM kI pudgala kI paribhASA, vijJAna ke padArtha kI paribhASA se bhinna ho jAtI hai| saMhati-zUnya pudgala kevala cAra sparza ke hote haiN| ve isa prakAra haiMsnigdha, rUkSa, zIta tathA uSNa / inameM guru-laghu ke sparza nahIM hote haiM ataH ina sUkSma pudgaloM ke pArasparika saMyoga meM jaba snigdha athavA rUkSa sparza kI bahulatA hotI hai to guru laghu ke sparza utpanna hote haiN| (isI prakAra zIta aura snigdha sparza kI bahulatA se mRdu sparza tathA uSNa aura rUkSa kI bahulatA se kaThora sparza banatA hai) jaina dArzanikoM ne pudgaloM ke pArasparika saMyoga kA vistAra se varNana kiyA hai|3 jainoM ne mAnA hai ki saMhati-zUnya hone ke kAraNa hI sUkSma pudgala tIvra gati se loka ke eka bhAga se dUsare bhAga meM eka samaya meM hI pahu~ca jAte haiN| saMhati-zUnya pudgala kA vicAra, jainoM kA maulika hai| sAdhAraNataH deha ko zarIra kahA jAtA hai| jaina darzana meM jIva ke kriyA karane ke sAdhana ko zarIra kahA hai / 14 anya paribhASA ke anusAra jisake dvArA paudgalika sukha-dukha kA anubhava kiyA jAtA hai vaha zarIra hai / 5 zarIra kA nirmANa pudgala vargaNAoM se hotA hai| prANI aura pudgala kA prathama sambandha zarIra hai| prANI kA sarvAdhika upakArI aura upayogI pudgala zarIra hai| kArya kAraNa Adi ke sAdRzya kI dRSTi se zarIra pA~ca prakAra ke batAye haiM 1. audArika shriir| 2. vaikriyaka zarIra / 3. AhAraka shriir| 4. tejasa shriir| 5. kArmaNa shriir| (1) audArika zarIra-ye sthUla pudgala se bane haiN| pRthvI, jala, agni, vAyu, vanaspati aura trasa jIvoM ke zarIra, audArika zarIra haiN| (2) vaikriyaka zarIra-choTA-bar3A, halkA-bhArI, dRzya-adRzya Adi vividha kriyAe~ karane meM yaha zarIra samartha hotA hai| deva, nArakI tathA labdhijanya manuSya evaM tiryaMca ke yaha zarIra hotA hai| (3) AhAraka zarIra--yogazaktijanya zarIra / yaha yogI muni ke hotA hai / (4) taijasa zarIra-yaha vidyuta paramANu samUha kA banA hotA hai| parisaMvAda 4 Page #204 -------------------------------------------------------------------------- ________________ jaina AgamoM meM sUkSma zarIra kI avadhAraNA aura Adhunika vijJAna 187 (5) kArmaNa zarIra-jIvoM kI sat asat kriyA ke pratiphala banane vAlA kArmaNa zarIra hai| ina pA~ca zarIra vargaNAoM meM sabase adhika sthUla vargaNAe~ audArika zarIra kI haiM aura uttarottara zarIra kI sUkSmatara haiN| pahile tIna zarIroM kI apekSA pichale do zarIra, sUkSma kahalAte haiN| ye sabhI saMsArI jIvoM ke hara avasthA meM hote haiM / jIva ke ina do zarIroM ke alAvA audArika athavA vaikriyaka zarIra hotA hai| AhAraka zarIra sampanna muni apane saMdeha kI nivRtti ke lie eka putale kA nirmANa kara sarvajJa ke pAsa bhajate haiN| vaha unake pAsa jAkara unase saMdeha kI nivRtti kara punaH muni ke zarIra meM praviSTa ho jAtA hai| yaha zarIra yogI muniyoM ke hI sambhava hai| yaha zIghra gati se gamana karatA hai| yaha indriya-gamya bhI nahIM hotaa| phira bhI yaha zarIra taijasa aura kArmaNa zarIra kI apekSA sthUla hotA hai, kyoMki yaha ATha sparza vAle pudgaloM se nirmita hotA hai / paM0 sukhalAla jI saMghavI ne tattvArthasUtra kI vivecanA meM sthUla zarIra aura sUkSma zarIra kA abhiprAya yaha kahA hai ki sthUla kI racanA parimANa meM zithila hotI hai aura sUkSma kI saghana / sthUla kI apekSA sUkSma meM ananta skandhoM kI saghanatA hotI hai / yaha kahanA adhika upayukta hogA ki sUkSma zarIra, saMhati rahita pudgaloM se bane haiM, ataH ve kama AkAza pradeza meM hI ananta skandhoM ke sahita samA jAte haiMyahI sUkSmatA hai| sUkSma zarIra ke astitva ko svIkAra karane meM jainoM kA spaSTa rUpa se yaha prayojana rahA hogA ki ve kucha mahatvapUrNa siddhAntoM ko sudRr3ha AdhAra de skeN| jaise (1) isa sRSTi kA kartA evaM niyantA Izvara nahIM hai| (2) punarjanma, kArmaNa zarIra kI bhautika evaM rAsAyanika prakriyA hai / (3) sUkSma pudgala kA gamana AkAza meM apratighAta hotA huA tIvragati se lokAnta taka ho sakatA hai| (1) jaina darzana Izvara ko isa loka kA kattI va niyantA svIkAra nahIM krtaa| jaina cintakoM ne sUkSma vizva kA gaharA adhyayana kara isa tathya ko mahattvapUrNa mAnA ki sUkSma jIva va pudgala ke stara para hone vAlI ghaTanAe~, parivartana, gati Adi unake guNa evaM paryAya para nirbhara karatI haiN| yaha jagat svayaM siddha hai| dravya, kSetra, kAla, bhAva ke dAyare meM sabhI dravya apane guNa tathA paryAya ko prakaTa karate rahate haiN| sUkSma ke stara para hone vAlI ghaTanAe~, indriya grAhya na hone ke kAraNa, Izvara ko isakA parisaMvAda-4 Page #205 -------------------------------------------------------------------------- ________________ 188 jainavidyA evaM prAkRta : antarazAstrIya adhyayana niyantA mAnanA bhrama hai| saMhati rahita sUkSma pudgala, sUkSma zarIra kA rahasyamaya vyavahAra kevala unake lie alaukika hai jo sUkSma ke vyavahAra se aparicita haiM / jainoM ne una sUkSma pudgaloM ko karma kahA jisake kAraNa jIva sukha duHkha pAtA hai| karma jar3a hai ataH sukha duHkha kI prakriyA bhI paudgalika hai| karma ke samUha jo jIva ke sAtha rahate haiM ve kArmaNa zarIra kahalAte haiN| isa sUkSma kArmaNa zarIra kI avadhAraNA se hI jaina darzana meM karmavAda kA siddhAnta sthira huA hai| karmavAda kA siddhAnta apane Apa meM eka svatantra viSaya hai| isI siddhAnta ne Izvara ko kartA tathA niyantA ke rUpa meM asvIkAra kiyA hai| (2) janma : janma kA artha hai utpanna honA / mRtyu ke bAda jIva kA punaH sthUla zarIra dhAraNa karanA punarjanma hai| jainoM ke anusAra mRtyu ke sAtha jIva kA isa bhava kA sthUla zarIra (audArika athavA vaikriyaka) to chUTa jAtA hai lekina kArmaNa aura taijasa zarIra naye janma se pUrva jIva ke sAtha hI rahate haiM / ye zarIra hI punarjanma ke kAraNa haiN| ye sUkSma zarIra hI jIva ko gati dekara anya sthAna para le jAte haiM jahA~ nayA AhAra prApta kara naye sthUla zarIra kA nirmANa prArambha hotA hai| ye zarIra punarjanma ke samaya jIva ko naye sthAna para kucha hI samaya meM binA pratighAta ke lokAnta taka bhI pahu~cA dete haiN| jainoM ne ise AzcaryakArI nahIM mAnA kyoMki sUkSma zarIra, saMhati rahita hote haiM ataH gamana karane meM koI pratighAta nahIM hotaa| sthAnAMga sUtra meM isakA atyanta rocaka varNana AyA hai| __eka janma se dUsare janma meM jAte samaya antarAla gati ko do prakAra kA kahA hai-Rju aura vigraha / Rju gati eka samaya kI hotI hai aura jIva eka samaya meM hI naye sthAna para pahu~ca jAtA hai agara vaha sthAna AkAza kI samazreNI meM ho / yadi utpatti sthAna vizreNI meM hotA hai to jIva vigraha gati se jAtA hai| isa vigraha gati meM eka ghumAva hotA hai to usakA kAlamAna do samaya kA, jisameM do ghumAva hoM usakA kAla mAna tIna samaya kA aura tIna ghumAva hoM to usakA kAla mAna cAra samaya kA hotA hai| isa antara kA kAraNa loka kI banAvaTa hai| bhagavatI sUtra meM varNana hai ki loka aura aloka kI sImA para aise kone haiM ki vahA~ jIva ko janma lene meM adhikatama kAlamAna, cAra samaya laga sakate haiM aura jIva ko vigraha gati se jAnA hotA hai| isa antarAla gati meM jIva ke sAtha taijasa aura kArmaNa zarIra rahate haiN| ataH saMsArI jIva sadaiva ina sUkSma zarIroM se yukta rahatA hai| punarjanma kA kAraNa bhI ye zarIra haiM aura inakI bhautika evaM rAsAyanika prakriyA hI parisaMvAda-4 Page #206 -------------------------------------------------------------------------- ________________ jaina AgamoM meM sUkSma zarIra kI avadhAraNA aura Adhunika vijJAna 189 nirNAyaka hai jo unake snigdha evaM rUkSa guNa para nirbhara karatI hai| isa prakAra jainoM ne pudgala vijJAna ke AdhAra para punarjanma ke siddhAnta ko sthira kiyA hai| parAmanovijJAna ke prayogoM kI sArthakatA adhika mahattvapUrNa hogI jaba sUkSma zarIra ke saMhati rahita vyavahAra ke kSetra meM naye prayoga hoNge| . (3) vijJAna ke anusAra prakAza kI gati adhikatama hotI hai| jaina darzana meM prakAza ke pudgaloM ko ATha sparza vAle sthUla pudgala kahA hai| sUkSma pudgaloM kI gati, sthUla pudgaloM kI gati se adhika hone ke pramANa jaina AgamoM meM upalabdha haiN| (1) eka paramANu, eka samaya meM 14 rajjU taka kI yAtrA kara letA hai| (2) mana tathA vacana kI vargaNAe~ bhI eka samaya meM bahuta dUrI taya kara letI hai aura dUsare ke mana ke bhAva ko jAna letI haiN| (3) sUkSma zarIra bhI loka ke dUratama chora taka sIdhI gati se eka samaya meM hI pahu~ca jAte haiN| (4) jahA~ bhI cAra sparza vAlI pudgala vargaNAoM kA varNana hai, unakI gati atyanta tIvra mAnI hai| jaina AgamoM meM varNita ina udAharaNoM se kAla kI sUkSmatama ikAI samaya aura AkAza ko sUkSmatama ikAI pradeza ke sambandha meM cintana Avazyaka hai / sUkSma zarIra jahA~ lokAnta taka jAte haiM usameM eka samaya lagatA hai to eka AkAza pradeza se nikaTatama dUsare AkAza pradeza taka gamana karane meM bhI eka samaya lagatA hai / AgamoM meM jahA~ bhI sUkSma pudgaloM ke gamana ke bAre meM varNana hai, jo jIva ke lie upayogI hai, jaise mana, vacana, zvAsocchvAsa, taijasa aura kArmaNa zarIra, lezyA, vahA~ unakI gati ke lie eka samaya kA hI prayoga kiyA gayA hai| isase yaha bhrama hotA hai ki saMbhavataH jainoM ke pAsa sUkSma kAla ke sambandhI koI spaSTa dhAraNA nahIM thI athavA sUkSma pudgala AkAza evaM kAla ke nirapekSa gamana karate hoNge| bhagavatI sUtra meM kAla ke vibhinna mAna die haiM19 tathA nAraka aura devoM taka ke AyuSya kAla kA pracura varNana kiyA hai / ataH yaha svIkAra nahIM kiyA jA sakatA ki jainoM ke pAsa kAla kI koI spaSTa avadhAraNA nahIM rahI hogii| yaha mAnanA nyAyasaMgata hogA ki sUkSma pudgala tathA sUkSma zarIra kA gamana AkAza tathA kAla nirapekSa hotA hogA, tabhI ve eka samaya meM vibhinna dUriyA~ taya kara skeNge| vaijJAnika AinsTIna ke anusAra AkAza aura kAla koI svatantra tathya nahIM haiN| ye padArtha ke dharmamAtra haiN| sUkSma pudgaloM ke lie hI jainoM ko do dravya, dharmAstikAya tathA adharmAstikAya svIkAra karane par3e hoMge20 jo ki unakI gati evaM sthiti meM sahAyaka ho sakeM, kyoMki sthUla pudgala kI gati AkAza evaM kAla sApekSa hotI hai, una pudgaloM meM saMhati hotI hai ataH ve svayaM ke parisaMvAda-4 Page #207 -------------------------------------------------------------------------- ________________ 190 jainavidyA evaM prAkRta : antarazAstrIya adhyayane guNa se hI gatimAn ho jAte haiN| sthUla pudgala kI gati ke lie dharmAstikAya tathA adharmAstikAya kA honA anivArya nahIM hai| sambhava yahI hai ki sUkSma pudgala tathA sUkSma zarIra kI gati AkAza tathA kAla nirapekSa hone se ve apratighAta karate hue gamana kara lete haiM aura lokAnta taka bhI pahu~ca jAte haiN| isa prakAra sUkSma zarIra kI avadhAraNA se jaina AgamoM meM jIva tathA pudgala donoM ke sUkSma svarUpa ko nizcita kiyA gayA hai / saMdarbha 1. prajJApanA pada 1 2. anuyogahAra ( pramANadvAra ), ThANaM 2 / 2 3. tattvArthasUtra 2 / 38 4. tattvArthasUtra 9 / 41 5. jaina siddhAnta dIpikA 8123 6. jaina siddhAnta dIpikA 8 / 14 7. tattvArthasatra 5 / 24 8. jaina siddhAnta dIpikA 1114 9. ThANaM 2 / 55 10. tattvArthasUtra 2138 11. uttarAdhyayana 26 / 72 12. bhagavatI 2 / 4, prajJApanA 289 13. tattvArtharAjavArtika 5 / 34, 35, 36 14. tattvArthasUtra 2 / 37 15. jaina siddhAnta dIpikA 8 / 26 16. tattvArthasUtra 2 / 38 17. ThANe 2 / 181 18. bhagavatIsUtra 16 / 116 19. bhagavatIsUtra 11 / 128 20. ThANaM 2 / 1 gavarnameNTa kAleja, bhIlavAr3A, rAjasthAna parisaMvAda 4 Page #208 -------------------------------------------------------------------------- ________________ jainadarzana meM karmavAda aura Adhunika vijJAna DaoN. mahAvIra siMha muDiyA bhAratIya AcArazAstra kA sAmAnya AdhAra karmazAstra hai| karma kA artha hai cetanA zakti dvArA kI jAne vAlI kriyA kA kArya-kAraNabhAva / bhAratIya vicArakoM ne karma mukti ke lie jJAna, bhakti evaM dhyAna kA mArga batAyA hai| jaina darzana ke anusAra pratyeka saMsArI AtmA karmoM se baddha hai| karma ke pAza meM AtmA vaise hI ba~dhI hai jaise jaMjIroM se kisI ko bA~dha diyA jAtA hai / AtmA kA yaha karmabandha kisI amuka samaya meM nahIM huA, apitu anAdikAla se calA A rahA hai jaise-khAna se sonA zuddha nahIM nikalatA, apitu aneka azuddhiyoM se yukta nikalatA hai / saMsArI AtmAe~ bhI karmabandhanoM se jakar3I huI haiN| yadi AtmAe~ kisI bhUtakAla meM zuddha he tI hoM to phira unake karmabandhana nahIM ho sakatA, kyoMki zuddha AtmA karma mukta hotI hai / karma ke anusAra phala ko bhoganA niyati kA krama hai| karma siddhAnta ko jaina, sAMkhya, yoga, naiyAyika, vaizeSika aura mImAMsaka Adi AtmavAdI darzana to mAnate hI haiM kintu anAtmavAdI evaM anIzvaravAdI donoM hI isa viSaya meM ekamata haiN| jaina darzana ke anusAra karma saMskAra mAtra hI nahIM haiM, apitu eka vastubhUta padArtha hai, jise kArmaNa jAti ke dalika yA pudgala mAnA gayA hai| ve dalika rAgI-dveSI jIva kI kriyA se AkRSTa hokara jIva ke sAtha dUdha-pAnI kI taraha mila jAte haiN| jo bhI karma kiyA jAtA hai vaha jIva yA AtmA ke sAtha ekameka ho jAtA hai aura taba taka saMyukta rahatA hai jaba taka ki vaha apanA phala nahIM de detA hai / isa prakAra prANI dvArA kiyA gayA koI bhI karma AtmA se pRthaka nahIM rhtaa| karmavAda va karmamukti jaina karmavAda meM karmopArjana ke do kAraNa mAne gaye haiM / yoga aura kaSAya / zarIra, vANI aura mana ke sAmAnya vyApAra ko jaina paribhASA meM yoga kahate haiN| jaba prANI apane mana vacana athavA tana se kisI prakAra kI pravRtti karatA hai taba usake AsapAsa rahe hue karmayogya paramANuoM kA AkarSaNa hotA hai, isa prakriyA kA nAma Asrava hai| kaSAya ke kAraNa karma paramANuoM kA AtmA se mila jAnA, arthAt AtmA ke sAtha ba~dha jAnA bandha kahalAtA hai| karma phala kA prArambha hI karma kA udaya hai / jyoM-jyoM parisaMvAda-4 Page #209 -------------------------------------------------------------------------- ________________ 192 janavidyA evaM prAkRta : antarazAstrIya adhyayana karmoM kA udaya hotA jAtA hai tyoM-tyoM karma AtmA se alaga hote jAte haiN| isa prakriyA kA nAma nirjarA hai / jaba AtmA se samasta karma alaga ho jAte haiM, taba usakI jo avasthA hotI hai use mokSa kahate haiN| vaijJAnika pRSThabhUmi para karma siddhAnta kA spaSTIkaraNa pudgala dravya ko 23 vargaNAoM ( classification ) meM rakhA jAtA hai| ina vargaNAoM meM se kArmaNa vargaNA bhI hai jisakA artha aise pudgala paramANuoM se haiM jo jIva dravya ke pariNamana ke anusAra ( kabhI zarIra, kabhI mana, kabhI vacana aura kabhI zvAsocchavAsa ke rUpa meM ) apanA svayaM kA pariNamana karate hue jIva dravya kA upakAra karate haiM / ina kArmaNa vargaNA rUpa pudgala paramANuoM kA jIva dravya ke sAtha saMyoga hone kI prakriyA vaijJAnika AdhAra se nimna rUpa meM samajhI jA sakatI hai : yaha sampUrNa loka ina kArmaNa vargaNA rUpa pudgala paramANuoM se ThIka usI prakAra bharA hai jisa prakAra sampUrNa brahmANDa meM vidyuta cumbakIya taraMge ( electro magnetic waves ) / ye paramANu bahuta hI sUkSmatama hone ke kAraNa taraMga rUpa meM gamana karate haiN| yadi taraMga lambAI () tathA AvRtti (n) to c = nx c=prakAza kA vega / ___ aba eka khAsa AvRtti kI vidyuta cumbakIya taraMgoM ko eka prAptaka ( receiver ) dvArA pakar3ane ke lie usameM eka aise oscillator daulitra kA upayoga kiyA jAtA hai ki yaha usI AvRtti para kArya kara rahA ho / isa vidyutIya sAmyAvasthA (Electrical resonance) ke siddhAnta se ve AkAza meM vyApta taraMge prAptaka dvArA AsAnI se grahaNa kara lI jAtI haiN| ThIka yahI ghaTanA AtmA meM kArmaNa skandhoM ke AkarSita hone meM hotI hai| vicAroM yA bhAvoM ke anusAra mana, vANI yA zArIrika kriyAoM dvArA AtmA ke pradezoM meM kampana utpanna hote haiN| ina kampanoM kI AvRtti kaSAyoM kI RjutA yA ghanI saMklezatA ke anusAra hotI hai / zubha yA azubha pariNAmoM se vibhinna taraMga lambAiyoM kI taraMge AtmA ke pradezoM se utpanna hotI rahatI haiM, aura isa prakAra kI kampana kriyA se eka dolitra ( oscillator ) kI taraha mAna sakate haiM, jo lokAkAza meM upasthita unhIM taraMga lambAI ke lie sAmya ( resonance ) samajhA jA sakatA hai| aisI sthiti meM bhAva karmoM ke mAdhyama se ThIka usI prakAra kI taraMge AtmA ke pradezoM se eka kSetrAvagAhI sambandha sthApita kara letI haiM, aura AtmA apane svabhAva guNa ke kAraNa vikRta kara nayI-nayI taraMge punaH AtmA meM utpanna karatI hai| isa taraha yaha parisaMvAda-4 Page #210 -------------------------------------------------------------------------- ________________ jainadarzana meM karmavAda aura Adhunika vijJAna 193 svacAlita dolitra (self oscilleted oscillator) kI bhA~ti vyavahAra kara nayI-nayI taraMgoM ko hamezA khIMcatA rahatA hai / ise jaina darzana meM Asrava kahA hai / ye pudagala paramANu Atma-pradezoM meM eka kSetrAvagAhI sambandha hI sthApita karate haiM na ki ve donoM eka dUsare meM parivartita ho jAte haiN| aise sambandha ke bAvajUda jIva, jIva rahatA hai aura pudgala ke paramANu apane paramANuoM ke rUpa meM hii| donoM apane maulika guNoM (Fundamentel properties) ko eka samaya ke lie bhI nahIM chor3ate / jaina darzana ne isa ekakSetrAvagAhI sambandha ko hI bandha kahA hai| __ yadi AtmA ke pradezoM meM paramANuoM kI kampana-prakriyA DhIlI par3ane lage, to bAhara se usI anupAta meM kArmaNa paramANu kama AyeMge arthAt AkarSaNa-kriyA hIna hogI, arthAt saMvara hogaa| jaba naI taraMgoM ke mAdhyama se pudgala paramANuoM kA AnA baMda ho jAtA hai to pahale se baiThe hue kArmaNa paramANu damted oscillation maMdita daulita hokara nikalate rahegeM arthAt pratikSaNa nirjarA hogI, aura eka samaya aisA AegA jaba prAptaka kA daulitra oscillator kArya karanA baMda kara degaa| nirvikalpatA kI usa sthiti meM yogoM kI pravRtti ekadama baMda ho jAyagI aura saMcita zeSa na rahane para phira pradezoM kI kampana kriyA kA prazna hI nahIM uThegA, arthAta karmoM kI nirjarA ho jAyagI / sampUrNa karmoM kI nirjIrNAvasthA hI mokSa kahalAtI hai| udayapura vizvavidyAlaya, udayapura, rAjasthAna parisaMvAda-4 Page #211 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaina Canons : Astapahuaa by Kundakunda Dr. N. L. Jain Introduction Jainas form a sinall community in India professing pluralistic philosophy propagated by Lord Mahavira and his predecessors in pre-Christian era. They have specific contributions to the various branches of Indian science like Mathematics, astronomy, chemistry and philosophy. However, this field remains unexplored for quite long and it is only recently that academicians all over the world have taken great interest in assessing this contribution in proper perspective. Several authors have shown that Jaina canons have a large amount of material, which if it would have nown, the progress of science would have been definitely much accelerated. Attempts are, therefore, being made to study these canons for their scientific contents and their critical and comparative evaluation. This paper is also an attempt in this direction. Definition and specification of Canonical literature Indologists including non-sectarian Jainologists have to face great difficulty in defining and specifying the word Canon or Agama. Normally, this word came later than Sruta (heard),' i. e. knowledge gained by hearing from the great tradition of seers. Once these words became synonymous but now Agama has dethroned Sruta as it is defined as containing consistent and non-controversial knowledge while the Sruta may be otherwise also. Agama is said to be more weighty than Sruta as it is said to be older. However, this author feels them to be equally positioned in the sense that both of thein contain records of the knowledge of the past. Their authenticity is based on the specific qualities after Mahavira. It is said that his teachings were in short which were developed by his disciples. Besides definition, specification of cigama or Canon poses more complexity. Different opinions are available in literature about the preservation or modification of the teachings during the first one parisaMvAda.4 Page #212 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaina Canons thouand years after his Nirvana (527 B. C.).5 Available accounts confirm that they could not be preserved in ditto as neither parental nor proper teacher-taught-based memorisation could exist in Jaina tradition in periods when writing process was not common. The modern scholar of east and west is, therefore at a fix to decide whether the current A gamas exist in original. It is, however, agreed by scholars of all camps that the present A gamas are quite modified versions of the original ones and it is now very difficult to tell the original parts in them. These have been prepared during 527 BC to 600 AD. The Digambara sect does not authenticate the available Ardhamagadhi Agamas. They have what they call Agamalike books--the two most important ones were written by scholars of 100-200 AD8. They have some more agama like books written at about the same period by Kundakunda, Umaswami and others. Thus, one has to assume that the literature compiled or produced between 527 BC and about 600 AD may safely be called Agamic literature, the commentaries being excluded. Scientific Contents of Agamic Literature Agamic literature has a variety of contents including this world and its inhabitants despite its spiritual bias. Akalankahas described its contents in 6-7th century. Sadhwi Kanakashri 10 has lately elaborated them. Assuming to be the records of knowledge of the period it was composed, its study agewise may give us an idea how much we have gained or lost in our knowledge within and without. This expectation seems little too much in view of the remarks of Pt. Sukhlalil Sanghavi that the Jainas have been mainly believers and therefore, timebound newness or progress in their canonical contents is not visible as in other systems of Indian philosophy. This may be partially true for which there are reasons which have not been elaborated though it requires basic studies. Many authors have shown that the scientific contents of number of Agamas are quite ahead of their times pointing out the acute observational and keen intutional power of the seers. This paper presents the scientific contents of one more agama like book Asta pahuda by Kundakunda of early Christian era It has not been reported so far and therefore, it will be interesting. parisaMvAda-4 Page #213 -------------------------------------------------------------------------- ________________ 196 janavidyA evaM prAkRta : antarazAstrIya adhyayana Astapahuda: an Introduction Astapahuda 18 is a Prakrit work containing eight independent chapters or treatises named after important religious principles. It contains five hundred gathas describing why and how to achieve self-realisation and what are its merits. The composition has all the characteristics Bhatt 4 has mentioned. Here, one finds similarities with Gita, and vedantic concepts. As self-realisation connotes the idea to move away from this temporary body and world, there is sufficient material about them in it. Many of the subtle religious points are explained through physical similies and contrasts a literary beauty about Kumar15 and Sahityacharya have drawn attention. All this certainly reflects an allround scholarship of its author Kundakunda whose biography is subject to much speculation. Scholars agree to his long age during 1-3rd century A. D. before Umaswati-his disciple. 18 He has authored many more valuable granthas and perchance one of the first great scholars who holds profound influence on scholars and common man even today. This work has a Sanskrit commentary (on 6 chapters) by Srutasagara Suri of 16th. century and a Hindi one by Pt. Jaichand of 19th. century. Sat pahudas with Sanskrit commentry were published by Manikchand Granthmala, Bombay. Astapahudas with a Hindi Tika by Pannalal Jain, Sahityacharya have been published by Shantivir Jain Sansthan, Shrimahavirji, in 1967. This edition forms the basis of the Present paper. Its scientific facts and statements cover many disciplines of science. Knowledge and methods of obtaining it In literature, knowledge has been defined in three ways-actively, passively and abstractively. It is the agent, instrument as well as act of perceiving the self and non-self which may be material, non-material, conscious, non-conscious, present, past or future. It illuminates all and Kundakunda describes it in an active pervades all types of knowables. voice in CP,15 NS2 and PS.17 As the knower is the conscious self, all the above three definitions lead to the synonymity of the self and knowledge like that of saying hotness and fire being the same, the instrument being inseparable from the agent-self. Akalanka has elaborated this point logically very well. Samantabhadra of 4th century seems to give a better definition in Ratnakarandaka 18 describing it as a medium parisaMvAda- 4 Page #214 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaina Canons 197 through which neither more, nor less but accurate about an object is known. This, I think, is the most up-to-date definition of the word Science of today, thus equating knowledge and science together. This inference may not be digestible to the traditionalists, as the word Science has many unpalatable connotations. This definition is just an elaboration of Kundakunda but better fitted for modernists to have their faith stabilised in Agamas. However, this knowledge should be taken of right or samyaka type which does not have uncertainty, doubt and error. This knowledge is said to be the pervasive cause of the right faith in the knower (BP. 14) and their words- Agamas. Many common substances have been used to illustrate its various physical and spiritual qualities as shown in Table 1. Table 1 : Similies for knowledge S.No. Simily. 1. Water 2. Needle 3. Fragrance 4. Controlrod 5. Hand 6. Weapon Quality Example Ref. cleaning property wiping out bad thoughts CP. 41 wiping diseases BP. 91 small, pinpointed no salvation without Jnana SP. 3-4 pervasiveness knowledge pervades faith BP, 14 controlling power knowledge controls mind BP. 78 swimming power cross the sea of lust BP. 155 cutting /killing cutting lepers of Maya BP. 156 capacity illumination Jnana illuminates self and others vehicle for movement chariot of knowledge for salvation status symbol importance of knowledge DP-20 7. Sun Chariot 9. Gem The knowledge is useful in deciding good or bad. It is the essence of human life (DP-31). It leads us to learn about living and non-living. There are two types of knowledge importance for common man-the first one being sensory while the other one being scriptural (BP. 23). The latter is known as Sruta or Agama in the form of Sutras which must bo understood properly. It is said that the sensory knowledge is inferior parisaMvAda-4 Page #215 -------------------------------------------------------------------------- ________________ 198 janavidyA evaM prAkRta : antarazAstrIya adhyayana one hence secondary and should not be pursued (PS-53). This topic has been dealt with elsewhere. There are nine ways to obtain knowledge about an object which involve four ways of verbal statement by name, representation, potentiality and present state (BP-28). After the nomenclature, the gross internal and external properties could be learnt followed by structure, preparation, properties and uses of the object. If the object is a living one, it should be studied under the following heads depicting its physical and spiritual aspects (BP. 31): (i) 14 gunasthanas or spiritual steps, (ii) 14 marganas or quests, (iii) 6 paryaptis or builders, (iv) 10 pranas or effects, (v) 14 Jivsamasas or soul classes, Details about them are available in Kundakunda and other granthas. The Physical world There is a large amount of description of the physical world in various chapters. It has a volume of 343 rajjus 19 (1 rajju - 1021c. miles)20 with a definite shape. It consists of 5 astikayas (bodies) 6, dravyas (substances) 7 tattvas (realities) and 9 padarthas as below in Table 2-the different terms having the same meaning. A man knows about them with his instrument of knowledge through nine or five heads as the case may be. Table 2. Constituents of the World 21 9 padarthas 2 Substances 5 bodies 6 substances Suostari 7 realities Living Living Living Living Non-living Motion medium Motion medium Non-living Rest medium Rest medium Asraya Space Space Bandha Matter Matter Samvara Time Nirjara Nirvana Living non-living Asrava Punya Papa Bandha Samvara Nirjara Nirvana parisaMvAda-4 Page #216 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaina Canons 199 These constituents seem to be differing in number, but substantially, they are just modifications of the two basic realities. Kundakunda has described all the classifications prevalent in his period-different schools preferring their own views depending their object of composition. With spiritual aspect, 7 or 9 were accepted while with physical aspect, 2,5 or six constituents were given. The difference is only in classifying non-living with time or without it. The current following goes with 6 or 7 constituents. Looking to the spiritual object of the book, the details about them are not found here. But during normal treatments, some prevalent practices and concepts regarding chemical and biological sciences are observed therein. An attempt has been made here to put them collectively so that the future scholars may use them for further critical and comparative studies. Chemical Sciences Normally chemistry deals with sense perceptible substances and phenomena associated with them. Following chemical facts find mention in this book : (i) Parmanu or atom has been mentioned in many ways showing the prevalence of atomic theory in those days. This has been described by the author in his other treatises. (NS, PS) (ii) Metals like gold, silver, lead and some others find mention. Not only this, method of obtaining and purification of gold has also been described. Gold is obtained by fusing it with borax and purified by blowing it with a mixture of borax and salt. Similarly, gold can also be obtained when a lead ore is heated with the root of Nagafani tree and urine of an animal, per chance lead volatalises leavig gold. It is tested by rubbing, beating, heating and drilling. These methods are explicable from today's chemical principles. Metals other than gold are termed as Hiranya. It seems that the household in south had a very much charm for gold which is still in vogue. (SP, MF) (iii) Two types of poisons have been mentioned : plant poisons and animal poisons. Both of them are harmful leading even to death. (SP) (iv) It is mentioned that air is necessary for burning of wood or fuel, though the winds have different effects on the process. The lamp parisaMvAda Page #217 -------------------------------------------------------------------------- ________________ poo jainavidyA evaM prAkRta : antarazAstrIya adhyayana also burns in air. (SP, BH) (v) Water is not only purifier but it is also purified by alum-a practice used even today. (vi) There are five types of fabrics : Natural silk, cotton, woolen, jute and skin. These are still in use with details. (MP. 79) (vii) Various types of gems have been mentioned as metaphors. Out of them, the diamond has been shown to be the best. The gems form a refracting surface and rays appear to come from them. Manikya, Bajra, Spharika and ruby red also find mention. They are all natural ones. (viii) A traditional statement also occurs that the sea contains gems. (ix) The isotropic nature of salt crystal has been pointed out. (x) Pervasiveness of oil in til, butter in milk and fragrance in flowers are established facts even of today. (xi) Insolublity or inertness of stones to water has also been mentioned. (BhP. 93) Biological Sciences The biological sciences deal with living substances of all kinds from fine to gross and from one sensed to five sensed. Kundakun da has described them to be in the form of six kayas or fourteen javasamasas, as shown in Table 3 elaborated later to 98 varieties, on sense basis-a better way of classification based on other factors.22 If the one-sensed variety is subclassified in five and development is taken in three forms rather than two, then by addition of all the forms, one gets 98 varieties as shown in Table 4 (BhP. 95, Commentary). Table 3 Classification of Living Substances Living Substances 2 sensed 3 sensed 4 sensed 5 sensed I sensed Gross Fine with mind without mind F** UD FD UD FD UD FD UD FD UD FD UD F'd UD * FD-Fully developable ; UD-Undevelopable. parisaMvAda-4 Page #218 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaipa Canons Table 4. 98 Varieties of Living Substances coool 6 www wow Type Varieties no. development Total Yonis types (lacs) 1 sensed fine earth-air 12 7x4 1 sensed gross earth-air I sensed plants general : gross/fine 2 x 2 - 4 special 2 sensed 3 sensed 4 sensed 5 sensed animals with/without mind (a) Uterine 2x3 (b) Spontaneous 2x3 5 sensed (c) Lands of paradise 2 5 sensed human beings Lands of paradise, hell 32 and mlecchas (ii) Aryas Gods Hellish N N N now 4 Total 98 84 All these take their birth in 84 lac nucleii ( yonis ) (Bh P. 47) and 1975 x 1011 physique (kulas) by sexual, asexual or spontaneous and special methods. The basic living substance has been defined in Bhavaprabhrita (64) as being tasteless, odourless, soundless, colourless, sexless, invisible and conscious. SS and NS add qualities of touchless and skeltonless to it. It cannot be recognised by any outward sign. This definition is based on realistic approach rather than practical and is far too short of other description with 23 qualities discussed elsewhere. 22 All this did not connote any meaning to, the modern scientists. Still as the time went on and his conceptual and practical technics developed, he could see and realise many things defined in a similar way in the past. He could surmise these adjectives were given to entities too small to be seen or experienced by the physical senses. He has gone upto, parisaMvAda 14 Page #219 -------------------------------------------------------------------------- ________________ 202 janavidyA evaM prAkRta : antarazAtrIya adhyayana the DNA and RNA as the basic chemical unit of life24 but is has been impossible to think of such a formless entity as described in Agamas. Now-a-days, however, many indescribable particles like photos, neutrinos and others have come to stay to resolve problems relating to some basic physical phenomena,25 At present, nobody is in a position to equate these with the Agamic soul despite $1 million dollar outstanding award for such an eventuality. Many details of 1, 2, 3 and 4 sensed beings are available in other literature but Kundakunda has narrated only the basic ones without exemplifying them. His followers have also not elaborated them in a desired way in comparison to human beings, though some animals and plants find mention. Plant Kingdom It is described that a tree grows through root, shoot stem, branches, flowers and fruits. Its growth is hampered if the root is cut, dug, dried or destroyed. There are various types mentioned such as those (i) growing from root (ii) shoot (iii) leaves (iv) seeds (v) flowers and (vi) stems. The names of grass, sugar cane, seasame, malti flower candana tree, asafoetida, food crops, kesara and others appear-supposed to be in common use in those days. Animal Kingdom The animal kingdom (except human beings) starts with 2 sensed beings and they are called oblique movers. There is not much description about them but some names like the worms, micro-organisms, tortoise, fourfooted animals (cows etc.), various fishes, crow, serpents, seshnaga and some others appear which must be known at that period. They are mentioned only indirectly. Human Kingdom It has been pointed out that men generally have a uterine birth with his body developing in the womb during 9-10 months by taking necessary food. The food causes them to take body, senses, language, mind and breathing and supplies energv to keep him alive through metabolic changes. In order to have a better life, one must have his parisaMvAda-4 Page #220 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaipa Canons 203 food devoid of 46 disqualifications. His physical body consists eight visible parts : 2 feet, 2 hands, head, breast, chord and hips. It has bones, blood, liver, spleen, biles, bacterias, semen and other things. It has been stated that the body should be hated because it contains the above dirty things inside and outside. The womb is the dirtiest. However, the body of the tirthankaras has many special properties contrary to this notion. Their body is symmetrical with hard joints and fragrance. Beard and moustaches do not grow to them. Their blood and flesh is white. They do neither sweat nor excrete. They do neither grow old nor become patients. It seems these are all wonders asso. ciated with them for their glory (Bh P). They lack scientificity. The body may die 66336 time in about 2500 seconds. It has been stated that it could contain 96 diseases in an angula (i. e. 1.5 cms.) and there could be a total of 56899584 diseases in the whole body. This leads to the size of the body as 592704 anguls, i. e. the size and area of the body could be about 5000 times the current body size-an incredible statement. However, internal and external burns, dehydration, thirst and old age have been mentioned as common diseases. Perchance, the hatred to the body has been so much that this excessive language and figures have been used rather than reality. Similarly, it has been stated that the women have micro-organisins in almost all important parts of their body and innumerable cells die during coitus and menses. Because of this, they do not qualify for salvation direct (SP) while men do despite the fact that they also have a little less but still innumerable micro-organisms (not mentioned). Perchance the hatred to the body has been shown by this excessive languag? and figures. In addition, the body can suffer four kinds of sufferings : accidental, mental, natural and physical. Death may occur due to poisoning, blood haemorrage, fear, arms, absence of food, obstruction of breathing, mental to acute cold and heat, fall from trees and mountains, injury to body parts and erroneous medication. Bh P-25-26). Men have been classified as in Table 4. They may follow different professions in the service of the community. Fourteen are mentioned which show that alcohol shops and prostitution must be there. Nurses were also there. The scholarly sadhus had their duty to guide the community to the right path. afrait Page #221 -------------------------------------------------------------------------- ________________ 204 Conclusion From the above description, it is observed that Astapahuda contains only general observations and traditions and does not contain even as much information and concepts of scientific nature as are contained in some other works of the Jainas. It seems that Kundakunda did not peep deep into these matters in view of his attitude of denouncing the physical world. Later scholars of his school followed him without much addition, thus causing stagnation in intellectual field. Some acharyas, however, have tried to add to the definitions and clarification of some contents like classification of Pratyksa by Aklanka and bond formation by Virsena. However, there exists a wide gap between older Sruta and Kundakunda school which should not be taken as a reflection on their scholarship as they were spiritualists and they played best through their literature to boost up the moral character of the people. During the last 1800 years, much advance has been made in the scientific contents about the physical world and the gap is further increased. It is the duty of present generation to crack off the above stagnation and close the gap so that the catastrophic religious attitude of the current generation may be improved. Abreviations jaina vidyA evaM prAkRta : antarazAstrIya adhyayana SS Samayasara; NS: Niyamsara; PS; Pravacanasara BP: Bodhaprabbrta; DP: Darshana Prabhrta; CP: Caritra-prabhrta SP Sheela Prabhrta; BhP : Bhavaprabhrta. References 1. Muni Nathmal: Dasavaikalika-Eka Samiksatmaka Adhyayana; JST Mahasabha, Cal, 1967 2. Acarya Kundakunda : Niyamsara, CJH, Lucknow, 1931 3. See ref. 1 4. Jain, N. L. in KC Sastri Fel. Vol., pp 388, Rewa, 1980 5. Acarya Umasvati: Tattvarthsutra, Comm. by Pt. Sukhlal, PVRI, Varanasi, 1976 6. parisaMvAda-4 Malvania, Dalsukh Agamayuga ka Jaina Darsana, Sanmati Gyanapitha, Agra, 1966 Page #222 -------------------------------------------------------------------------- ________________ Scientific Contents of Jaina Canons Poy 7. Siddhantsastri, PC: (Commentary) Tattvarthasutra, Varni Granthamala, Kashi, 1950 8. Sastri, KC : in Satprarupanasutra, Varni Granthamala, Kashi, 1971 9. Akalana Dev : Tattvarthvartika, Bharatiy Jnanapitha, Kashi, 1949 10. Sadhwi Kanakasri : in KC Sastri Fel. Vol., Pp 193, Rewa, 1980 11. See Ref. 5 pp 45 12. (a) Jain, N. L. in SC Diwakar Fel. Vol., 4.62, Jabalpur, 1976 (b) Lodha, KL : in Marudhar Kesri Volume, 1968; (c) Lishka, SS & Sharma, SD in KC Shastri Fel. Vol. pp. 439 13. Acarya Kundakunda, Astapahuda (Tr. Sahityacarya, PL), SS Samsthana, Mahavirji 14. Bhat, B. : unpublished paper read in KCS Fel. Seminar, Delhi, 1980 5. Kumar, Amitabha : in KC Shastri Fel. Vol. pp. 207, Rewa, 1980 Siddhantsastri, PC: in Sarvarthasiddhi (Tr.), Bharatiya Jnanapitba, Delhi, 1971 17. Acarya Kundakunda : Pravacansara, Patni Jaina Granthamala, Maroth, 1950 18. Swami, Samantabhadra Ratnkarandaka 19. Acarya : Kundakunda, Bhavapsabhita in AP, ibid, 1967 20. Muni Mahendrakumar 11 Visva Prahelika, Pp. 233, Javeri Prakashan, Bombay, 1969 21. Acharya Kundakunda : Darsana Prabhfta in AP, ibid, 1967 22. Jain, N. L. : see Ref. 12a 23. Acarya Kundakunda : Bhavprabhrta, 95 in AP, ibid, 1967 24. Don E Meyer & VM Dryden : An Inquiry into Life, HBW Inc., NY, 1963 25. Chakravarti, PB : Parmanu Samrachana, MP Hindi Granth Academi, Bhopal, 1973 parisaMvAda-4 Page #223 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures Prof. L. C. Jain & C. K. Jain 1. Introduction to the Contents From the Satkhanda gama (c. 2nd ceutury A. D) and the Kasayapahuda sutta (c. 1st century A.D.) Prakrit texts, Nemicandra (c. IIth century A. D.) compiled in abstract form the texts known as Gommatasara and Labd hisara respectively. The author has contributed three research papers regarding the contents of these volumes. The commentaries on the works of Nemicandra were prepared respectively by Kesavarna (c. 14th century A. D.) Nemicandras (c. 16th century A. D.). Madhavacandra Traividya (c. 1203 A. D.) as well as Todaramalas (c. 1761 A. D.), Abhayacandra Saidhanti (c, 13th century) is also known to have compiled a commentary. The approach to the topics is set theoretic? and methodology 1. (a) satkhanda gama with Dhavala commentary, vols. 1-16, Amaraoti and Vidisha, of H. L. Jain, 1939-1959. (b) Mahabandha, volumes 1-7, Bharatiya Jnianapitha, Kashi, 1947 1958. (c) Kasaya Pahuda, Jai Dhavala commentary, Jaina Sangha, Mathura (series). Cf also curni sutras of Yativisabha, Calcutta, 1955. (d) Gommatasara and Labd hisara of Nemicandra, "siddhanta cakravarti' alongwith Manda bodha Prabod hini, Jivat attra Pradipika and Samyak nana Candrika commentaries, edited by G. L. Jain & S. L. Jain, Calcutta, C. 1919, (including Artha Samdrsti chapters contributed by Todaramala). 2. Cf. 2 (d) 3. Cf ibid. Cf ibid. ibid. 6. Cf. ibid. 7. Jain, L. C., Set Theory in Jaina School of Mathematics I. J. H.S. vol. 8 nos. 182, 1973, pp. 1.27 parisaMvAda-4 Page #224 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures pot symbolic. In the earlier portions of the texts, post universal Lokottara measures pramana are set up in relation to the bios detailed with respect to individual control station guna sthanas." The next part of Gommatasara (Karma-kanda) details about the theory of karmic bonds, rise and state in structural forms. 10 The material in Labd hisara deals with the dynamics of the karma system in an elaborate mathematical approach.11 The equation of motion of the complex system dealing with the nisusus (nisekas) expressible as tatrads of (i) Configurations (prakstis) (ii) mass numbers (pradesas), (iii) energy-levels (anubhaga anias) and (iv) life-time intervals (sthiti) pose the most trying problems of bio-science phenomena. 12 2. Structures in Karmic Masses One may recall the treatment of an instant-effective-bond (Samayaprabaddha) in a previous research paper. 18 In order to understand the of a nisus, with life-time zero to prescribed instants, one has to give a general expression to the instant-effective-bond in terms of the configuration, the syeer-vector-group and the geometric regression. Let BSG denote the set of karma particles of Carh configuration (a=1, 2,...), of Seth super-vector-group (B 1,2, ...) of karma particles 8. (a) Jain, L. C., On the Jaina School of Mathematics, C. L. Smriti Granth, Calcutta, 1967, 265-292 (Eng. Sec.) (b) Jain L. C., Jaina, Matheinatical Contribution of Todaramala of Jaipur, The Jaina Antiquary, Vol. 30, no 1, 1977, pp 10-22. (c) Jain, L. C., of Perspectives of System--Theoretic Technique in Jaina School of Mathematics, between 1400-1800 A. D., Jain Journal, Calcutta, Vol. 13, no 2, Oct. 1978, pp. 49--66. Jain, L. C., Mathematical Foundations of Karma : Quantum System Theory, I, Anusandhan Patrika, Jaina Visva Bharati, Ladnun, 1073, pp 1-19. (b) Jain, L. C., System Theory in Jaina School of Mathematics, I. J. H. S., vol. 14 no. 1, 1979, pp 31-65 10. Cf. ibid. 11. Cf. 8 (c) and 9, op cit. 12. Cf. ibid. 13. Cf. 9 (a), op. cit., and Cf also 7, op. cit. parisaMvAda-4 Page #225 -------------------------------------------------------------------------- ________________ Roc jaina vidyA evaM prAkRta : antarazAstrIya adhyayana contained in Gyth geometric regression (r=1,2,....) of the instant-effective bond (Samaya prabaddha) which varies in its contents of karma particles according to variations in Yoga or volution and kasaya or affection. Thus not only B varies, but its subparts in Ca Sg and Gy also have varied values, every instant. Let the vector groups contained in (var gana) be denoted by w where I denotes indivisible-corresponding-sections (avibhagi praticchedas) of affine or antiaffine energy-levels (anubhaga ania) of impartation controls in each of subscupt V of vectors (var gas) contained in a particular vector group. Here I will represent the least value of I, *Sa will denote the total number of super-vector-groups (spard hakas) ained in a geometric regression (gunahani) corresponding to Cash configuration of karma, and d will denote the common difference through which the vectors go on decreasing at every next step, in the next nisus having an instant less of life time for a particular configuration.14 Thus, Ca B = WPISZ (B - 1)i s'-'+ wssi*s* - 2+1 *S$ 6, 1- 7-19 OY-1 V (B-1)i*s -1 - hr w2ssi*s* +...+ V - Bi*sy.1 a 2-1 2001 - 27-1 -1). ....(2.1) This gives a general expression which may be further detailed as follows : Thus the bond fluent of first super vector group of the first geometric regression of first configuration (so labelled) is BE +ws+1 V-dtws+2 V-20 + Ws+3 V-3d+...+ W28-1 .(2.2) V-(S-11 The bond fluent of second super-vector-group of the first geometric of first configuration is : RIW2 w2s+ 1 w2s + 2 w3s-1 'v-(s +1 v-(s+2) 14. Cf. 9 (a). - (2s - id...(1.3) parisaMvAda-4 Page #226 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures 209 The bond fluent of third super-vector-vector group of the first geometric regression of first configuration is: B31 v-2sd *(2s+1)d++w4s - 1 etc., till v/2 1 number of particles are not obtained. - B1, 1 nl W3S Thus the bond fluent of the nth super-vector-group of first geometric regression of the first configuration is +wns +1 Wns v (n - 1)sd BI B12=w(n+1)s+w(n+1)s +1 V d 2 2 Similarly n2 2 +w3s+! V B22-d V ...(2.5) The bond fluent of first super-vector group of second geometric regression of first configuration is 2 + v-((n-1)s+1} di 15 d 2(n-1) s. 2 +w(n+2)s+1 V W2ns + s - 1 V 2- (ns-1) (+1) V- (3s-1)d +...+w(n+1)s+s-1 V d +w2ns+1 V 2 ... 2 And the bond fluent of nth super-vector group of the second geometic regression of first configuration is =W2ns -- (s - 1) +...+w(n+2)s+s-1 V d 27-1 27-1 +w(n+1)s - 1 v (ns-1)}d B}11 =W { (? - 1)n+1} s s+w{(7-1)n+1} s+1 +W V V 27-1 2 (s-1) 27-1-(3-1) d 2 d [(n - 1) (s+1)] -- +...+ +...+W{-1)n+1} s+s-1 V d 27-I ...(2.4) Similarly the bond fluent of first, second etc. super-vector groups of rth geometric regression of first configuration are given as follows: 2s(28-1)-2 d .... (2.7) ...(2.6) ....(2.8) ...(2.9) parisaMvAda -4 Page #227 -------------------------------------------------------------------------- ________________ 210 B2y =w{(x-1)n+2}s +w{(x-1) (n+2) } s +1 V d 27-1-(8+1) 27-1 Bwns Ca BS V 2-1 B G Y -S + ..+w (n d 27-1 - 22 1)s (y-1)n+2)+(s-1) -(2s-1) +W 3i* S 2r +...+wins+s-1 V i d 22 22 V 22 V d 27 2 V jainavidyA evaM prAkRta : antarazAstrIya adhyayana -1 + Wyns +1 V d 27-1 -1 - (ns - 1). V Similarly, the bond fluent, for second, third & upto one hundred forty eighth configuration may be depicted through W the B's. There will be difference in the values of r, d, v, s, and they be shown as variables in manipulation of different configuration, but the structures for all configurations will be grouped as above matrices' summation. Thus in Ca the second super-vector group of the third geometric So G regression of Ca th configuration of karma will be given as under : =w2i B a d --(2.1 S-1) 20 22 d 27 {(n-1)s+1} 1 +1 w2i* Sa2+ 2-(2+1) 2 = + V +... d +... ... (2.10) d 2" -1 +... ....(2.12) Where Sa will denote the total number of super-vector groups contained in a geometric regression Gy corresponding to Ca th configuration of karma as shown above. ....(2.11) The total number of W's above will denote the numbers of instants in the set (set) of life-time stay of the karma bond corresponding to a particular configuration and this will be denoted by cardinal of the set Ss family, for a particular geometric regression. parisaMvAda -4 Page #228 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures 211 Thus the number of nisusus, represented by Bac will be B. r for a particular configuration and for all contigurations it will be B. y -a, constituting a three dimensional matrix. For an input of instant effective-bond B or due to charge of Yoga16. B's say x B, shall also have the same total number of W's, i. e., B. 7. a although the other quantities will have an over all charge proportional to x. Let the product B y a be denoted by y. Then the charge in the y the nisus Wy till it decays shall be ay oray Z (t). Similarly change in the next will be a y., ZY-1 (t) and so on. In the and the total charge in the input column (in the karma life-time structure) in r instants will be zero if it is time-invarient, that is if ay Zy (t)+ ay-, Z9-1 (t) + ............ + do=0 (2.13) Similar situation may arise for all state columns, but when there are changes, matters for solutions will become very complicated and require a computers technique in graphics of events for manipulation. As the instant-effective-bond can be put as an input-values vectors column, the whole change may be denoted by dB/dt also, as an instant, of d(xB)/dt in special Yoga and Kasaya circumstances. The geometric regressions could also be put in a matrix form. Thus the nth geometric regression of karmic matter separate from indivisible corresponding-sections could be written in the form bus The Puth sometimes regression of karmic matter separa ld - (2w - 1) - n on-1 on-1 2n 2n. (w V-1d 2 -1 -1" (W/9 1)) . ---> 21-{w-1)-1 ... (2.14) 2n-1 15. Cf. 7, op. cit. 16. Cf. 9 (a) parisaMvAda-4 Page #229 -------------------------------------------------------------------------- ________________ 212 jainavidyA evaM prAkRta : antarazAstrIya adhyayana when basic vectors in terms of the fractional multiples of V as elements, regressive with fractional multiple of basic vectors d as common difference, vector group (or simply vectors was numbers of rows) and tensors s as number of columns starting from extreme right lowest corner represent n various geometric regressions. Similarly, following matrices, have the same number w of rows and the numbers of columns, as above, have i as a notation for indivisible-corrsponding-sections, and represent the imparlation intensities associated with each basic vector of the corresponding elements of the atove matrices according to the position in the rows & columns. The n th geometric regression of the recoil (anubhaga) intensity-- is given by nsi+ (w - 1),..., ((n-1) s+2) i+(w - 1), ((n-1) s+1)i+(w - 1), . nsi +1 ..., ((n-1) s+2) i+1 ((n-1) s+1)i+1 ... (2.15) Lnsi ..., (n-1) s+2)'i ((n -- 1) s+1) i All the above matrices are in correspondence with a particular configurational structure in relation to karmic bonds etc. Further the equation (2.13) may be written as 2 (t) = Az (t) (2.16) or d zy (t) dir ?, (t) 0 0 1 0 0 1 0...O 0...0 Zy (t) 2y-(t) 7 ....(2.17) L2, (t) zi(t) -a, -a, -a,...ay. 2 2 (t) The solution of the above matric differential equation give z (t) = e.it z (0) = 0 (t) z (0) where z (0) is z (t) at t=0, and eft=(t) (2.18) is called tracnition matric which is a y x y square matric by $(t) = .. 0 1 0 0 0 0 0 0 1 0 0.0 ...... (2.19) -a, -a, -22 ..-ay-1 parisaMvAda-4 Page #230 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures Mark that e4t could also be expanded in the form of a uniformly convergent series eAtI+At+... subject to the conrition Il A" t" il n + A" th In All "It" In +.... +1 (v, 4) V2 4+42 (v, i) 4 = 4g (v, i). ms at (2.21) Thus the instant-effective-bond comes as an input wave group, goes as an output-wave group, and what stays is the statewave group, in bond, in tensorial forms as above. A more elaborate form of derivation of the differential equation & its solution may be sought, by assuming the form of a variable nisus in the triangular matrix for statetransition phenomera. We may also represent the input wave or output Ca wave group as in place of B with the matrix form as detailed G B 2 above, as a wave tensorial function of Yoga and kasaya as well as time. If Yoga and Kasaya are kept constant, the wave function may be said to Satisfy 213 (2.22) P1, P2, P3 could also be constants in tensorial form for certain fixed values of V and i; the threshold creator quanta of karmic matter mass & its intensity of recoil energy. The karmic wave contains mass and energy in subtle forms as above. We know that the configuration will take the shape of waves, for according to Jaina school an ultimate particle, at on instant, by virtue of velocity could be present at more than one point in space. In any configuration it has a momentum and energy of recoil. Thus the solution of the above wave equation shall have a more complicated form, in exponential than as that anticipated in (2.18), its coefficients being calculated from the elements of the the state-triangular matrix. ** (2.20) The may be regarded as a gunahani spardhaka or a sum of varganas. Thus the waves here may also be regarded as sum of wavelets in form of Set of varganas, etc. or also in form of set of nisekas, which drops out utimately after its life time, giving out unpulses. Thus the samaya parisaMvAda- 4 Page #231 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana prabaddha wave can be very properly given in terms of the multiple periodic waves, having their different periods of use as well as decay, depending upon various operators, known as (i) time (ii) Yoga (iii) Kasaya (iv) adhah pravrtta karama (low tended activity) (v) apurva karana (invariant activity) and so on. Thus the manipulation of the karma system could be effected either through matrix mechanics (triangular state matrix, column input matrix, row output matrix) for different configuration, as well as through wave mechanics, with the help of differential equations comprising of various operators, operands and transformas. The remaining study is left for future, after a deeper probe in the search for the appropriate modern tools of mathematics. 3. Structures in Phases of Bios 214 The bios remains in the phases of Yoga upto the thirteenth control station (gunasthana), after which it is free Yoga. The phare of kasaya remain up to the ksinakasaya or twelfth control station. The descriphon of Yoga and kasaya structures have been detailed in a previous paper on system theory (System Theory) in Jaina School of Mathematics. In this paper a survey of the above is given. The eperational Yoga stations are of three types (1) upapada (2) ekanta vrdhhi (3) parinama.17 All the Yoga stations are innumerate part of the Jagasreni (set of points in a world line.) Every station of Yoga is classified into five subtypes of structures responsible for configuration (Prakrti) and point (particle)(pradesa) bonds: 1) varga 2) var gana 3) spardhaka 4) gunahani 5) avishagapraticcheda1. They may be called basic vector, vector-group, supervector-group, geometric regression and indivisible-corresponding-section respectively. They have the same structure as the karmic matters, as shown previously; showing group equivalence and harmony in vibration, motion or intensity of recoil. Now these phases are worthy of attention, which are the cause of perturbations or modification in the state matrix. First the details of the low-tended activity (adhah pravrtti karan) are taken up19. The 17. Cf. 1 (d), Gommatasara, Karmakanda, VV. 218-242. 13. Cf. ibid, VV. 223-231. 19. (a) Cf. 1 (d), Gommatasara, Jivakanda, VV. 48-57. (b) Cf. 1 (d), Gommatasara, Karmakanda, VV. 896-912 (c) Cf. 1 (d) Labdhisara, VV. 33-165, & c. parisaMvAda-4 Page #232 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures 784 period is Inter-muhurta (*) (numerate ivalis: set of instants ranging from an instant greater than avali to fortyeight minutes less two instants. Bhinna muhurta is a muhurta less an instant. The number of parinamas is innumerate universes (set of points), with similar increment, in flow of time. This activity may be for annihilation-sameliness (ksayika-samyaktva, for parting with endless-bonding of affection (anantanubandhi Kasaya), for subsidence or annihilation of mixed or disposition delusion (desa or sakalacaritra). The bonding of lifetime is also altered proportionately, in ratio of innumerate part of Palya, decreasing in every section of timeinterval of Inter-muhurtas. This results in infinite-times purity, bonding of infinite tirnes of graceful recoil intensity bonding of infinitesimal part of ungraceful recoil intensity, and numerate thousand terms reduction in life-time bonding. The protract (anukrsti) structure of the parinamas (resulting phases) is calculated as follows : 20 The progression is arithmetical and the following formulas are applied in manipulation. SARV ADHANA is the sum, gaccha is number of (*) Gf. Dhavala 3/1,2,6/67/6. Cf, also 3/1,2,6/69,5 for approximate Muharta, which may be greater than a muhurta, and may also be called antar muhutta. Terms, adi is the first term, caya is the common difference. The form in which the formulas appear are : Sarvad huna - gaccha [2 (adi)+( gaccha - 1) caya] or sred hiyoga caya - sredhiyoga - (gaccha) (adi) (gaccha)2 - gaccha X = Sredhiyoga (approximately) there, Samkhyata is to be (gaccha) 2 samkhyata solved for by the method of indeterminate analysis) caya dhana = (sarvadhana-(gaccha (adi)? adi= sarvadhana - cayad hana gaccha idi dhana=Sarvad hana - cayad hana =adi x gaccha 20. Cf. 19 (a), op. cit. parisaMvAda-4 Page #233 -------------------------------------------------------------------------- ________________ 23EUR jainavidyA evaM prAkRta : antarazAstrIya adhyayana For illustrating the general and protract structures the following working symbolism is adopted : Jagasreni (world. line) Asamkhyata (innumerate) Samkhyata (numerate) Avali (tail) For the general structure, the following data is available : Number of terms Rsss L'd Common differences (Rsss) (Rsss) (s) Sum of common differences L' d (Rsss - 1) (caya dhana) (Rsss) s (2) Sum of first term L'd [1 + Rsss (25 - 1)] (adid hana) (Rsss) () 2) Quantum of Parinamas L'd [1+Rsss (28 - 1)] at first instant (Rsss) (Rsss) (s) (2) Quantum of Parinamas L3d Rsss (25+1)-1 at last instant (Rsss) (RSS) (s) (2) It is understood at present that these values could be obtained through indeterminate analysis, for the formulas form linear equations in more than one unknown, the solutions being in positive integers alone. The method has been discussed by Mahaviracarya in GS. S. (miscellaneous treatment) chaper on various by pesof kuptikaras (indeterminate analysis) (6.79 , et seq.) Data for the protract structure is as follows : Common difference L' a (Rsss) (Rsss) (s s) (Rss) Sum of common differences L' a (Rss - 1) (caja dhana) (Rsss) (Rsss) (s) (2) Difference of sarvad hana and L' a [2+Rss ( s (2s - 1)-1}] cayad hana (Rsss) (Rsss) (s) (2) First portion in relation to L' a [2 + Rss ( s (25 - 1)-1)] first instant (Rsss) (Rsss) (s) Rss) (-) Last portion in relation to first L3 a [Rss {s (28 - 1)+1)] instant (Rsss) (Rsss) (s) (Rss) (2) parisaMvAda-4 Page #234 -------------------------------------------------------------------------- ________________ On Contribution of Jainology to Indian Karma Structures 217 Whole quantum of parinamas in relation to last instant First portion in relation to last instant L' a [R sss (2 +1)-1] (Rsss) (Rsss) (s) (2) L' a 1 Rss {s (2 +1)-1}] (Rsss) (Rsss) (s) (2) (Rss) L' a [Rss ( s (2s +1)+1 -2] (Rsss) (Rsss) (s) (2) (Rss) Last portion in relation to last instant The minimum protract portion in relation to first instant is L' a : Rss {s (2 -1)-1) -- 2] (Rsss) (Rsss) (s) (2) (Rss) or L a F2 S where F is Finger (angula) set of points In the above Parinamas there is six-station set : L'a F2sF +1 F+1 F+1 F+1 F -1) \ a a a a a l The structure for the unprecedent activity is similar, but without protract structure. There is the structure for the invariant activity (21) It is not understood, how the mathematical correlation has been set up between the structures of the state karmic matrix and the above activity structures. The simultaneity of phases of bios and karmio matter without a difference of even an instant is also not explanable in the similar way as is the indivisibility of an instant during the motion of a particle or bios. 21. Cf. ibid. parisaMvAda-4 16 Page #235 -------------------------------------------------------------------------- ________________ Page #236 -------------------------------------------------------------------------- ________________ prAkRta, bhAratIya bhASAe~ aura sAhitya parisaMvAda-4 Page #237 -------------------------------------------------------------------------- ________________ amizra pAuakavvaM paDhiuM souM a je Na ANaMti / kAmassa tattatti kuNaMti te kahaM Na lajjati // -gAhAkosu / sayalAo imaM vAyA visaMti eto ya aiti vaayaao| eMti samurcha ciya aiti sAyarAo cciya jalAI // -guddvho| parisaMvAda-4 Page #238 -------------------------------------------------------------------------- ________________ Date of Second Middle Indo-Aryan A Fresh Chronological Estimate Dr. SATYA SWARUP MISRA Linguists have divided Indo-Aryan under three stages from the point of view of their historical development. These are Old IndoAryan, Middle Indo-Aryan, New Indo-Aryan. Each of these three stages of Indo-Aryan show several sub-stages. Linguistically dates have also been assigned to these various stages and sub-stages. For Indo-Aryan linguistic chronology the dates assigned to different periods of Indo-Aryan, by Prof. Suniti Kumar Chatterji, has been widely accepted. In a recent work, I have proposed other dates, for various stages of Indo-European, Indo-Iranian and Indo-Aryan, which totally differ from Prof. Chatterji's chronology. Since in the said work of mine all the stages from Indo-European upto Indo-Aryan have been dealt with, within a limited space, all evidences could not be included in that. But in that work also the whole chronological structure rests on some important and solid chronological evidence, which also need not be repeated here. Since this conference is one of Prakrit and Jainology, I limit the scope of my paper to chronological discussions of Second MIA or Prakrit, although this has a link with the other stages of Indo-Aryan and therefore my chronological discussion of any one stage presupposes the other stages and rests upon the chronological evidence of the other stages. Chatterji ( Origin and Development of the Bengali Language p. 14), presents his chronological approach to Indo-Aryan with the following words: Definite dates cannot be laid down in language history, but the period from the time of the composition of the vedic hymns ? 1500, ? 1200 BC) to the times immediately preceding Gautama Buddha (557-477 BC) may be regarded as the OIA period. The MIA period may be said to have extended from 600 BC to about 1000 AD; of which 600 BC to 200 BC could be early or first MIA stage; 200 BC to 200 AD, the transitional MIA stage; 200 AD to 500 or 600 AD the 2nd MIA stage and 600 AD to 1000 AD the 3rd or late MIA stage. parisaMvAda.4 Page #239 -------------------------------------------------------------------------- ________________ 772 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana To summarise Chatterji's Chronology. OIA 1500 (or 1200) BC 600 BC Ist MIA 600 BC 200 BC Transitional MIA 200 BC 200 AD 2nd MIA 200 AD - (500 or) 600 AD 3rd MIA 600 AD 1000 AD MIA 1000 AD onwards. 011 Chatterji, as is obvious from his expositions, has just made a rough and tentative remark on Indo-Aryan chronology, he has not presented any basis of evidence for his assumptions. But this is the accepted date at present, by linguists in India and abroad. I have proposed a much different picture of Indo-Aryan chronology in my above mentioned recently published work, viz., Fresh Light on Indo-European Classification and Chronology, where I have produced evidence for my assumptions. I quote below the relevant', for IndoAryan (vide p. 98). Old Indo-Aryan 2000 BC 1000 BC 1st Middle Indo-Aryan 1000 BC 600 BC 2nd Middle Indo-Aryan 600 BC 300 BC 3rd Middle Indo-Aryan 300 BC 001 BC New Indo-Aryan 001 AD onwards. 1 - Without going into the details of each stage I will now take up the Second Middle Indo-Aryan stage only, where Ardha-Magadhi, Sauraseni, Magadhi, Mahari stri etc. are included. Prof. Chatterji considers Ardha hi of Second MIA stage to have 2nd century AD as the starting point. But according to my linguistic chronology 2nd MIA (Amg) starts from 6th century BC. Chatterji's presentation does not claim his chronology to be final and he has not shown any evidence to justify his propositions. He has simply made a casual statement just to link up his material with the historical development. On the other hand The summary of the chronological estimate from IE to IndoAryan is as follows (p. 98) Indo-European 5000 BC 3500 BC Satem 3500 BC 2500 BC Indo-Iranian 2500 BC 2000 BC Indo-Aryan 2000 BC onwards. parisaMvAda-4 Page #240 -------------------------------------------------------------------------- ________________ Date of Second Middle Indo-Aryan I have presented archaeological evidence in favour of my chronology of New Indo-Aryan in the book refered above, and I have judged the chronology of Middle Indo-Aryan by allowing some approximate time gap for each stage of development although the period assumed as gap between one stage and another stage is tentative and subject to correction. But there can never be any doubt that a gap must be allowed between one stage and another stage. The assumption of the gap period as 300 or 400 years is not purely arbitrary. These assumptions are based taking into consideration of the amount of linguistic change operated in each period. Thus the period assigned may be an underestimate but not at all an overestimate of the length of time. Traditionally Ardha-Magadhi is believed to be the language of Mahavira and linguists have no material to challenge this belief and there is nothing wrong in accepting this traditional idea as a fulfledged fact. From this point of view also Ardha-Magadhi may safely be placed in the 6th century BC as the starting point. 223 Prof. Chatterji, however, thinks that the Ardha-Magadhi spoken by Mahavira was Old Ardha-Magadhi. But there is no such tradition of any Old Ardha-Magadhi. Chatterji had to use a vague name Old Ardha-Magadhi simply to maintain his chronology that Amg belongs to 2nd century AD (ODBL, p. 55). For the date of MIA the date of Kalidas is quite pertinent. He uses Classical Sanskrit, 2nd MIA and a little bit of Apabhrmsa in his dramas. The style of his Sanskrit is so natural that he cannot be much later than Panini and he is not much influenced by Panini. A few words like prabhramsayam yo nahusan cakara etc. prove it. Out of several controversies scholars mainly accept two dates for Kalidas: 1st century BC and 4th century AD. If any one of these be accepted the Apabrams a verses in Kalidas will have to be taken as interpolation on the basis of Chatterji's Chronological estimate of Ababhramsa as 6th century AD. But Kalidas is beyond any artificiality and his style is his style. His Apabhraisa verses also are his, from a stylistic point of view. I have proved with further evidences in details that Kalidas belongs to 1st century BC and not 4th century AD. I have also shown that Kalidas belongs to the last phase of Apabhramsa and thus he is the first poet of Apabhramsa as traditionally accepted. parisavAda-4 Page #241 -------------------------------------------------------------------------- ________________ 24 janavidyA evaM prAkRta : antarazAstrIya adhyayana Thus from this point of view also my Chronological estimate of 2nd MIA is preferable as second MIA precedes Apabhrama and thus my assumption 2nd MIA starts from 6th century BC and ended as a natural speech in 4th century BC is quite reasonable. Of course, the language of each stage of Indo-Aryan continued as an artificial literary speech for centuries. Bibliography 1. Chatterji, S. K. : Origin & Development of the Bengali Langu age (Reissued London 1970). Misra, SS. : Fresh Light on IE Classification & Chronology (Varanasi 1980). Department of Linguistics, Banaras Hindu University, Varanasi. parisaMvAda-4 Page #242 -------------------------------------------------------------------------- ________________ Assimilation of conjunct consonants in Prakrit and Greek Dr. (Mrs.) HARIPRIYA MISRA In a recent book published in a couple of months back, a renouned scholar of Indo-European Linguistics rightly remarks that the Middle Indo-Aryan studies have been comparatively neglected for Indo-European comparative grammar. In the same centext the same scholar further says that from the point of view of linguistic change Greek is comparable to Middle Indo-Aryan. But in that book no actual comparison is instituted perhaps because there was no scope for the same. In the following paper I propose to take up one important aspect of linguistic change i.e. assimilation of conjunct consonants which will substantiate the above view. With this end in view for the first time a comparative study of assimilation of conjunct consonants in Prakrit and Greek is presented here. As a rule in Middle Indo-Aryan no heterogenous conjunct is allowed. They are either assimilated or divided by anaptyxis. In Greek several heterogenous conjunct are allowed but many are assimilated. The process of assimilation works according to certain principles in Prakrit and Greek which are discussed below. The general rule for assimilation in Prakrit is that between equals the second prevails and between unequals the stronger prevails. In Greek also between two equal plosives the second prevails. Moreover the consonants can be arranged according to their strength in decreasing order as follows as for as assimilation in Prakrit is concerned. (i) Mutes (ii) nasals (iii) d (iv) S (v) V (vi) y (vii) 7. But Greek shows the reverse order of strength as far as assimilation of unequal consonants is concerned. Greek is taken up consiAccording to the above Now a comparative study of Prakrit and dering the rules of assimilation given above. rule between equals the second prevails i. e. k+t>tt, g+dh > ddh, d+g>gg etc. 16 parisaMvAda-4 Page #243 -------------------------------------------------------------------------- ________________ 226 e.g. Skt. yukta > Pkt. jutta Skt. dugdha > Pkt. duddha Skt. udgama > Pkt. uggama Similar phenomenon is also noteworthy in Old Greek where in a combination of plosive + plosive the second prevails i. e. d/t+p> pp. jaina vidyA evaM prAkRta : antarazAstrIya adhyayana e.g. Gk hoppos <*hod. pos In a combination of mute+nasal, mute prevails in Prakrit and nasal is assimilated. i. e. g+n> gg, gh+n> ggh etc. e.g. Skt. agnih > Pkt. aggi Skt. vighna > Pkt. viggha But Greek does not agree with Prakrit in this respect, because in case of mute+nasal, nasal prevails in Greek and the plosive becomes a class nasal. i.e. p/b/ph-m> mm e.g. gramma (<-ph-m-) and bn > mn e.g. amnos (<*abnos) and gn < gn (written gn) e.g. gignomai (<*gignomai) In case of a combination of mute+1, mute prevails and is assimilated in Pkt. e.g. Skt. valkala > Pkt. vakkala Skt. al pa> Pkt. appa But Greek shows the reverse example of this principle. In Greek in a combination of plosive + liquid, liquid prevails. i. e. dl>ll in Greek. e. g. hella'<*sedla In a combination of mute and sibilant when sibilant comes first it is assimilated and the mute is aspirated in Prakrit. i. e. stcch etc. e.g. Skt vatsa < Pkt vaccha parisaMvAda-4 Skt matsara > Pkt macchara Page #244 -------------------------------------------------------------------------- ________________ Assimilation of Conjunct Consonant in Prakrit and Greek 227 Skt apsara > Pkt acchara But S+mute is not assimilated in Greek e. g. gkt esti < IE esti), gk basko < IE gwmsko etc. Mute+sibilant is sometimes assimilated in Greek. i. e. dental (t/th/d)+s > ss in Gk e. g. pod+si > possi ornith+s > ornis (< *orniss) 'bird'. V with a mute is assimilated and the mute prevails in Prakrit. i. e. ku > kk and jv > jj etc. e.g. Skt pakva > Pkt pakka Skt ujjala > Pkt ujjala But in Greek unassimilated v is lost or becomes u. In most of the conjunct in V, v is lost. In a few cases it has a clear trace of assimilation. (It should be noted that in conjuncts y always follows another consonant, it does not precede. That is the case with ") i, e. IE kw >> pp in Greek and tw > dialectally ss or it. e. g. IE ekwos >Gk hippos IEqWewares > Gk tessares, tettares r with a mute is assimilated and the mute prevails in Prakrit. i, e. ky > kk and bhy>bbh etc. e.g. Skt canakya> Pkt cinakka Skt abhyantara>Pkt abbhantara r with a mute is assimilated in Gk and it has various treatments depending on the preceding consonants. i. e. t/th+y ss in Gk and kkhty > dialectally 1t/ss. e.g. IE med hyos > *methyos >Gk messos/ mesos. *pikya> pitta ! pissa in Gk. r with a mute is assimilated and the mute prevails in Prakrit. i. e. rg > gg, kr >> kk etc. parisaMvAda-4 Page #245 -------------------------------------------------------------------------- ________________ 228 janavidyA evaM prAkRta : antarazAstrIya adhyayana e.g. Skt marga>Pkt magga Skt cakra > Pkt cakka etc. But r with a mute is not assimilated in Greek. e.g. IE pro > pra in Gk IE rud hros> eruthros in Gk. There are also other cases of comparison of assimilation between Prakrit and Greek. Only the important ones are dealt with in this paper. Others are omitted for the time being. Thus Middle Indo-Aryan and Greek both have assimilaled consonants. The difference lies in the fact that the strength of consonants differ in MIA and Gk as shown above. Furthur it is also observable that Gk does not assimilate some conjuncts like first MIA where conjuncts with r and s are not assimilated in some dialects. (e. g. Asokan Inscrip on asti bramana etc). So Greek is more like Prakrit than Sanskrit, since Skt does not assimilate any heterogenous conjuncts in internal sandhi. Bibliograpby Smith Clyde Pharr Satya Swarup Misra Satya Swarup Misra Satya Swarup Misra : Greek Grammar : Homeric Greek : Comparative Grammar of Sanskrit, Greek and Hittite : Fresh Light on Indo-European Classification and Chronology. : New Light on Indo-European Comparative Grammar. : Introduction to Prakrit : Grammatik der Prakrit sprachen (Eng Tr. by S. Jha) : Comparative Grammar of Middle Indo Aryan : Middle Indo-Aryan Reader. Lecturer in Greek Sampurnanand Sanskrit Vishwavidyalaya, VARANASI. A. C. Woolner R. Pischel Sukumar Sen S. Chatterji and S. Sen parisaMvAda-4 Page #246 -------------------------------------------------------------------------- ________________ The Prakrit: A Review Dr. SHASHI KANT Namisadhu seems to have struck the right note when he explains the word Prakrta as derived from prakrti in the sense of natural speech free from the rules of grammarians. He wrote it in 1068 A. D. when the literary forms of Prakrit had already been fossilized. The other explanation offered by him, deriving it from Praka krta, to mean 'created of old', is in consonance with his faith that the language of the Arsa canon, Ardha-Magadhi, is the language of the gods, and is not very relevant to philological discussion. In the sixties of the 19th century E. B. Cowell brought out Vararuci's Prakrta-Prakasa with the Manorama commentary of Bhamaha, and thenceforth Prakrit has engaged the attention of many linguists and indologists. The pioneers in the field are Hermann Jacobi, Richard Pischel, A. F. R. Hoernle, George Buhler, Sten Konow, A. C. Woolner, Muni Jina Vijaya, Banarasi Das Jain and A. N. Upadhye. The linguistic survey of George Grierson, the philological deliberations of Suniti Kumar Chatterji, the volumes of Maurice Winternitz on the history of Indian literature, the discovery of Prakrit and Sanskrit texts, and an indepth study of the Pali, Prakrit, Apabhramsa and Sanskrit works, as also of the epigraphic and numismatic material, during the last one hundred years or so, have expanded and elaborated the problem of the linguistic bases of the Indian panorama. During all this effort a bias was assiduously tilted towards finding some remote ancestry to link the Indian intelligentsia with the EuroAnglican rulers, to build up the nyth that India was a no-man's land and it was filled by the Dasa (Dravidians), Nisada (Austrics), Kirata (Mongoloids) and Arya (Nordics, the vast Indo-European community, branching off to the Indo-Iranian from which shot out the Indo-Aryans who composed the Vedas in the Sapta-Sindhu), and lastly, to consign the entire literary effort, nay the speech effort itself, to the Indo-Aryan genius as if whoever preceded them were a mute people. The fallacy of this stupendous task is obvious but the emotional strains ingrained therein dissuade from an objective appraisal. parisaMvAda-4 Page #247 -------------------------------------------------------------------------- ________________ 230 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana To put it briefly, the Indian linguistic history has been built up on the premise that there are three strata of language development in India, firstly, the Old Indo-Aryan representing successively the Vedic, the Brahmana and the classical (developed out of the Udicya or northern dialect of the Vedic Aryans and codified by Panini) Sanskrit; secondly, the Middle Indo-Aryan, representing the Prakrits developing out of the Madhyadesiya and Pracya dialects of the Vedic-Aryans, and the Apabhramsa, a further debasement of the Deva-bhasa; and lastly, the New Indo-Aryan representing different vibhasa which finally emerged as the present-day vernaculars. Three potent factors have been kept out of sight in projecting this development. One such factor is that Sanskrit was confined to a small minority which assiduously maintained its aloofness from the masses; the masses spoke different tongues which were the so many patois hardly related to Sanskrit. The second important factor is that there is specific evidence on record that a lingua franca was in vogue throughout the sub-continent as far north-west as the Kabul valley, as far north as the Nepalese Tarai, as far east as the Bengal coast, as far south as the North Pennar and as far west as Saurashtra, which was intelligible to and used by the people in general with slight phonetical variations, and was written and read in a common script throughout the land to the south and east of the Sutlej, much in the same way as Hindi written in Devanagari is intelligible to all Indians today except when they take a stance like the Sanskrit-nistha Brahmins of Asoka Maurya's days, e.g., the Urdu protagonists, or get worked up with regional chauvinism fanned for political ends. And the third substantial factor is that of the dialects only one becomes the koine or literary norm, just as Khariboli is the koine of Hindi language and Meridian dialect is the koine of English language, and grammar follows, and does not precede, the language. The people's language is represented by the Asokan edicts and the numerous records of the Satavahanas, Sungas and Kalingas, as also of the Greeks, Sakas and Kushanas, up to the 2nd century AD. What has come down to us as the Prakrit literature, be it Pali of the Buddhists, Maharas tri and Sauraseni as well as Ardha-Magadhi of the Jains, or Magadhi, Maharastri, Sauraseni and Paisaci Prakrit of the Sanskrit dramatists, at the time of its reduction the literary form had already been fossilized and if not never, it seldom represented the parisaMvAda-4 Page #248 -------------------------------------------------------------------------- ________________ The Prakrit : A Review 231 popular medium Although Vararuci, who wrote Vartikas on Panini and lived probably in the 5th century A.D., is the first to give a grammar for Prakrit, and Bhamaha (assigned to the 7th century A.D.) wrote commentary on it, the most important of the Prakrit grammars is the chapter VIII of the Siddha-Hemacandra of Hemacandra Suri (1088-1172 A.D.); and interestingly all these grammarians were Sanskritists who added only a chapter on Prakrit in their work on Sanskrit grammar. This can explain that the literary Prakrit as extant now was systematized, and the works were possibly cleansed of colloquialisms by the learned pandits to bring them in tune with the grammatical codes ard at par with the language of the fista (urbanised, in essence, an adept in the use of chaste Sanskrit) of the day. The language used by Asoka Maurya (272 B. C.-235 B. C.) in his inscriptions provides us with a window on the language of the masses in the first millennium before Christ. According to the phonetic variations, four groups are indicated : 1. The region to the west of the Sutlej, falling within the Viceroyaly of Taksabila, and represented by the Rock Edicts at Shahbazgarhi and Mansehra. Besides the Indian language written in the Kharosthi script, the Greek and Aramaic languages written in their respective scripts were also in use, mostly beyond the Khyber and Bolan passes. 2. The region to the east and south of the Sutlej, covering the entire Gangetic basin, with centre at Pataliputra, and represented by the Rock Edicts at Kalsi, Dhauli and Jaugad, Pillar Edicts in Haryana, Uttar Pradesh and Bihar, and the Minor Rock and Pillar Edicts in Rajasthan, Uttar Pradesh, Madhya Pradesh and Bihar,--all written in Prakrit but in the Brahmi script. 3. The region controlled by the Viceroyalty of Ujjayini, and represented by the Rock Edicts at Girnar and Sopara, written in Prakrit in the Brahmi script. 4. The region controlled by the Viceroyalty at Suvarnagiri and represented by the Edicts in Andra Pradesh and Karnatak Pradesh, written in Prakrit in the Brahmi script. The same form of language and script continues for about 500 years after Asoka when it was supplanted by panegyrics and eulogies in classical parisaMvAda Page #249 -------------------------------------------------------------------------- ________________ 232 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana Sanskrit of the kauya style. The earliest of the inscriptions in Sanskit is the Sudarsana Lake Inscription of Rudradaman dated in 150 A. D. and the most important of the lucid panegyrics (prasasti) is that of Harisena composed for Samudragupta and inscribed on the Asokan pillar at Allahabad in c. 360 A. D. Incidentally, both the above records are preserved on the same site which contain Asoka's records. Earlier to Rudradaman's record in Sanskrit are only three pieces : one is a small inscription of one Dhana claiming to be sixth in descent from Pushyamitra who had performed two Horse-Sacrifices, and is from Ayodhya; the other two are known as the Ghoshundi and Hathiwara grants and their provenance is near Jaipur; they cannot be pushed beyond the beginning of the Christian era. It is curious to note that despite the projected zeal of the Sungas for the revival of Brahmanical ritualism and reinstatement of Sanskrit scholarship, all the Sunga records known so far are in Prakrit, and a Greek, Heliodorus by name, who consecrated a Garudad hvaja to propotiate Vishnu in the kingdom of Sung Bhagabhadra at Vidisa, possibly the capital, also inade his record in Prakrit in the Brahmi script. The best narrative record from the historical point of view is that of Kharavela who got it recorded in 172 B. C. On the Hathigumpha on the Udayagiri near Bhubaneswar in Orissa in Prakrit in the Brahmi script, continuing the tradition of the Mauryan administration. This tradition was also continued by the Satavahanas in the NarmadaGodavari valley, whence they carried it down to Kanci where they created the T hondimandalam and founded the Pallava kingdom with Prakrit as the court language. The dynasty of Kharavela and the dynasty of the Satavahanas or Andhra-bhityas were founded by the servants, possibly of the Mahamatra rank, of the Maurya Empire. Just as inscriptions in Sanskrit were rare before 150 A. D., so were inscriptions in Prakrit rare after the Gupta period, say 500 A. D. onwards. A notable example is provided by the record of Kakkuka, found near Ghatayala in Jodhpur district, dated in Samvat 918 (861 4. D.). It is in kavya style, composed in chaste Jain Maharastri, and contains 23 verses, recording the founding of a Jain temple, establishing of a market and erecting of two pillars, and inter alia, mentions the curious fact that he had descended from a Brahmin father and Kshatriya mother. The Jains and the Buddhists maintain that Mahavira and the parisaMvAda-4 Page #250 -------------------------------------------------------------------------- ________________ The Prakrit: A Review 233 Buddha had preached in the people's language. Among the Jains, the Svetambara Agamas are in Ardha-Magadhi and the Digambara early works in Jaina Sauraseni. The Theravada Buddhist canon is in Pali. The area of both of them was the same, namely, eastern Uttar Pradesh and north and central Bihar. Therefore the language of the two teachers ought to be the same because they wandered among the same people. But then why this divergence is there, has been a baffling question. A key to this riddle is provided by the language of the Asokan edicts, especially his Calcutta-Bairat inscription where he quotes certain passages from the Scripture. It postulates that there must have been some collection from which he drew upon and it was possibly in the Magadhi as spoken in that region (Region no. 2 above). The discovery of Asvaghosa's plays in Khotan further indicated that they were in a Prakrit not akin to Pali, and hence it would not be pertinent to suppose that the Buddha spoke Pali. Woolner notes, "Pali originally meaning a boundary, limit, or line' was applied to the Canon of the Hinayana Buddhists. Thence it is used of the language of that Canon, found also in some canonical books : all being preserved in what were originally the missionary churches of Ceylon, Burma and Siam". He also notes that Pali is not Magadhi. It has been supposed that it might be the nguage of Ujjain whence Mahinda took the sacred Canon to Ceylon, or it might be the language of the Kalinga country because of certain resemblances with the language of Kharavela's record, or it might be from some place near the Vind hyas because of some points of resemblance with Paisaci, or it might be an old form of Sauraseni. Woolner concludes, "Whatever may be the exact truth of the matter, it is clear that Pali contains several different strands in its composition and that it varies also according to its age. The oldest type is seen in the Gathas, then come the prose portions of the Canon followed by non-canonical literature and finally still later layers. The development of Pali has been influenced by Sanskrit". Similarly as the Brahmins detested the Vratyas who did not owe allegiance 10 the Vedic fire-cult and the Brahmanic social and religious organisation and called the Pracyas or Easterners as being a suriya or demoniac, i, e., barbarian and hostile in nature, so the Pracya Vratya thinkers boycotted Sanskrit and discarded the Brahmanic concept of parisavAda-4 17 Page #251 -------------------------------------------------------------------------- ________________ 234 jainavidyA evaM prAkRta : antarazAstrIya adhyayana social discrimination. The Buddha accordingly bade his followers to learn his teachings in their own language, and thus the ground was prepared where the original teachings could be redacted in different dialects. The Theravada Canon was reduced to writing in the Ist Century B. C. Winternitz aptly notes that the monks of Ceylon were bent on preserving and passing on the texts written in the language once established for them in India. In all probability these monks were just as conscientious regarding the contents as regarding the language, and preserved and handed down to us the texts of the Tipitaka which was written down in the Pali language, with rare fidelity during the last two thousand years." The reduction of the Jain Canon followed a more devious route. There is a consistent tradition that there was a twelve-year famine in Magadha about 150 years after the nirvana of Mahavira when a portion of the Samgha migrated to South India under the leadership of Bhadrabahu I, the last of the Sruta-kevalins. After the famine a Council was convened by the members of the Samgha who had stayed behind in the North, for the restoration of the sacred canon, as so many monks, who were the repositories of the sacred lore, had been dead. The representatives from the South did not join it, nor they accepted the Canon so compiled by the ascetics of the north who had become slack in ascetic practices to some extent due to the exigencies of fainine. Thus followed the Schism as the Diga mbaras and the Svetambaras, The Svetambaras finally redacted the Canon as preserved with them under Devardhigaai at Vallabhi in M. E. 983 (456 A. D.). In course of time, as it passed through word of mouth it was affected by the regional dialects to some extent, but, in essence, retained an archaic character in language. This was termed as Ardha-Magadhi. It appears to be the Magadhi which was largely influenced by Sauraseni. The Samgha that travelled to South India, redacted their pro-canonical literature in the Prakrit that they had brought with them. A. N. Upadhye calls it aina sauraseni. He has traced common verses in the South Indian Digambara procanonical literature and the Svetambara Ardha-Magadhi Agama literature, and has concluded that it proves their common heritage. The redaction of the Diganbara literature started with Kundakunda who succeeded to parisaMvAda-4 Page #252 -------------------------------------------------------------------------- ________________ The Prakrit : A Review 235 the ponitificate in 8 B. C. He wrote in Prakrit (Jaina Sauraseni) 84 Pahudas and he is also credited with the composition of Thirukural in Tamil. The Svetambaras took to writing some 450 years after Kundakunda. Their centre had shifted from Magadha to Ujjayini, and later on to Vallabhi, which factor contributed to their taking to Mahirastri Prakrit for their pro-canonical literature. As distinct from the literary Prakrit used in Sanskrit dramas, the Maharastri Prakrit was the lingua franca of the region and was used as vehicle for their compositions by the Svetambara Jains particularly, it came to be identified as the Jaina Maharostri. The material point to be noted here is that as the Pali survived in a form in which it reached Ceylon, so the Ardha-Magadhi, Jaina sauraseni and jaina Maharastri survived in a form in which they were once adopted by the two sects of the Jains, and this survival was possible for two reasons--one was the seclusion and removal from the centre of their origin, and the other was the sanctity imposed on the Scripture as Arsa hence not subject to interference prima facie. It is inferred from the Hathigumpha Inscription of Kharavela of Kalinga that a Council of monks for the recitation of the Canon Was convened 355 years after Mahavira's nirvana, i. e., in 172 B. C. There is no mention of this Council either in the Svetambara or in the Digambara literature. There is a possibility that an attempt was then made to reconcile the Schism, or it might have been simply a congregation of the Digambara munis, but nothing definite can be said. The foregoing discussion postulates a review of our approach to the study of Prakrit languages and to tracing the linguistic developments in India in an objective manner, taking Prakrit as prakrta (natural, raw) and Sanskrit as samkrta (modified, refined) mode of expression, and basing it on the Indian scene first of all. Jyoti Nikunj, Charbagh, Lucknow, Uttar Pradesh. parisaMvAda-4 Page #253 -------------------------------------------------------------------------- ________________ The Praksta in Karnataka Dr. M. D. VASANTHARAJA There is clear evidence to be pointed out that Praksta language was current in Karnataka region as early as third century B. C. In several places of Karnataka, about ten Minor inscriptions of Ashoka, the fanious Maurya king, have come to light. These could not have been here unless there were people who could read and understand the message contained in them. In addition to these inscriptions there are semi-historical stories, which indicate the prevalence of political contact between Southern and Northern regions of India even prior to the time of Ashoka. Karakandu story narrated in Bshatkathakosa of Harisena and also the Srenika story narrated in Brhatkathakosa, Punyasrava Kathakosa and Vaddaradhane are two such stories, which indirectly provide proof for the political contact that existed between Northern and Southern regions of India during Sixth Century B.C. This contact again establishes language-link between these two parts of India. Prakrta was the spoken language that was current through out Northern India in those days and the same must have served as a link-language, rather than any other language. Further again the story of the migration of the huge Munisamgha under the leadership of Bhadrabahu, the last Dvadasanga Caturdasa parvin, to south suggests a flow of religious people whose mother tongue was Prakpta. According to the tradition. Bhaskara undertook a journey with a big army and retinue to Kalbappu i.e., Chandragiri at Shravanabelagola to pay his obeisance to his grandfather Chandragupta, who, having taken Munid iksa, had accompained the Munisangha Headed by Bhadrabahu and was performing penance at the Nisidhi of his guru Bhadrabahu Swami. Bhaskara stayed here for a few days and established a township and caused a temple to be constructed. After this Munis and Sravakas from north continued to visit this sacred place i. e., Tirthaksetra the fact of which is indirectly attested by the statement 'Kramena Saptasatam rsinami-radhitamiti jayatu Jinaeasanamiti', i.e. And in course of time Rsis numbering seven hundred 1. Rajavalikatha of Devachandra Bhadrabahubhattaraka Katha. parisaMvAda-4 Page #254 -------------------------------------------------------------------------- ________________ The Prakrit in Karnataka 237 took the vow of Aradhana or Sallekhana and died'. (Inscription No. 1 the earliest one.) By about 2nd Century A.D., we can say with certainty, there were Nir grantha Munis hailing from Southern Indian regions who were xperts in the Jaina lore in Prakrta that was handed down in the line of teacher and pupil from the time of the Nirvana of Mahavira. Puspadanta and Bhutabali are the two Acaryas who lived in 2nd century A.D. and received the Agama lore from Dharasena, who in his old age had taken residence in Chandraguha at Ujjayantagiri. Puspadanta after the completion of his studentship goes to Vanavasidesha. There with a desire to save the Agama lore, whatever he had received from his guru, plans to bring out an epitome of it and thus he composes Jivasthana-satprarupana in 177 suttas. Then he sent those suttas to his fellow student Bhutabali who was staying at Daksina Mathura with a view to ascertain his opinion regarding his plan of preparing the compendium of the Agama. Bhutabali on seeing those sutras could read the mind of his elderly fellow student, who was already aged, and so he himself continued further the composition of the Agama. Thus finally the composition of Satkhanda gama was completed and was sent to Puspadantacarya, who felt immensly happy in getting his desire fulfilled. The literary history of Karnataka opens its chapter with the composition of Satkhand agama and its commentaries. Vanavasidesa, where Puspadanta is said to have initiated the composition of Satkhandagama is, it is needless to say, the ancient kingdom in the Southern part of Karnataka with Banavasi as its capital. It is in this region that Puspadantacarya initiated the composition of Satkhandagama and thus this forms the Adimangala of the history of contribution Karnataka to Prakft literature. Further the traditional account in relation to the composition of commentaries on Satkhandagama and also on Kasaya pahuda of Gunadhara, which is looked up on as the 2nd sacred Agama of Digambara Jainas, is in itself a history of Praksta literature relating how Praksta language continued to be cultivated at least in the Jaina religious sect of the Karnataka upto 9th century A. D. In the line of these commentators of Satkhanda gama Kundakunda is mentioned as the first commentator. He is remembered by Digambara Jaina sect throughout the parisaMvAda-4 Page #255 -------------------------------------------------------------------------- ________________ 238 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana several countries with high veneration. His name is mentioned as a 'Mangala' in association with the names of Bhagayan Vira Tirthankara and Gautama Ganin. It is true that his commentary on Satkhandigama, like those of his many successors, has not come down to us. But his twelve or thirteen Pahudas, which have come down to us, are the gems of the Adhyatmika sacred works which are in Praksta language. Mulacara which is in the name of Vattakera also has been attributed to Kundakunda. It is true that this question of authorship of this work is yet to be decided conclusively, and therefore it cannot be claimed for definite as the contribution of Karnataka. Next to Kundakunda Shyamakunda is mentioned to have written commentary in Praksta, Samsksta and also in Kannada. Here is an important record in relation to the writing in Kannada language as this comnientary of Shyamakunda happens to be the earliest Kannada piece of writing. Further again the commentary Cudamani of the extent of 84000 granthas and the Panjika of the extent of 7000 grathas by Tumbuluracarya are to find a merited place of recognition in the history of both Praksta and Kannada languages. It is true that these commentaries have not come down to us. But the traditional account, maintained in Srutavatara, is accepted by scholars as authentic. The next commentator to write commentary in Prakpta is Bappadevaguru. Finally the series of Commentaries came to a close with the famous commentary 'Dhavala' by name in Mani Pravala style on Satkhanda gama by Virasenacarya and Jaya Dhavala on Kasaya pahuda by Virasena and his disciple Jinasena. Thus the history of the composition of Satkhandagama and of its commentary and also of the commentary on Kasayapahuda forms the main part of the contribution of Karnataka to Praksta literature. It is a well established fact that Karnataka was the main centre of the activities of Yapaniya sect of the Jaina monks. Contribution to literature from this sect of the Jaina monks has been applauded even by early Acaryas of high reputation. Sivakoti is one such name which has been respectfully mentioned by Jinasenacarya in his purva purana Mularedhana is his work which it is needless to say, is in Praksta. 2. Sitibhutam Jagadyasya Vacaradhya Catustayam/ Moksamargam sa Payannah Sivakotirmunisvarah || 49 // Purva Purana-Parva-1 parisaMvAda-4 Page #256 -------------------------------------------------------------------------- ________________ The Prakrit in Karnataka Karnataka mentions proudly the names of Pampa, Ranna, Janna and many others as its great poets. But if it were to extend its consideration beyond the range of Kannada literature and look upon Sanskrit and Prakrit poets as its own then Puspadanta will find a place of an equal rank, if not more, with the Kannada poets of the best order. His works Tisatti Mahapurisa-Gunalankeru, Jasaharacariu and Nyakumaracariu in apabhramia-Prakrta stand on par with any one of the best Kavyas in Sanskrit and Prakrit. Gommatasara of Nemichandra Siddhanta-Chakravarti, because of its popularity, is worth mentioning as the contribution of Karnataka to Prakrta literature, though it is only a compendium of early literature on Jiva and Karma and not an original contribution. 239 In the field of Vyakarana literature also Karnataka has its own contribution through Trivikramas Prakrta Sabdanusasana. It is true that this work lacks originality and is only a reproduction af Hemachandras Prakrta Grammar. But its popularity in South India cannot be ignored while considering its place in the history of Prakrta literature. Not that Prakrta was cultivated in the circle of Jains only. Sanskrit play writers, following the rules of Dramaturgy, have given place for Prakrta in their plays. Similarly in other literary works also, though very rarely, Prakrta has found place. For instance in Basavarajiya of Palkurike Somanatha (12th century A. D.), we find about twenty five Prakrta stanzas. However, it should be noted that in Karnataka gradually Sanskrit gained prominence and Prakrta lost its place of being a literary language even in the circle of Jaina monks. Dept. of Jainology & Prakrit University of Mysore, Mysore parisaMvAda - 4 Page #257 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta pro. jagannAtha upAdhyAya bhAratIyatA ke lie sAMskRtika saMkaTa yaha hai ki usake virAT svarUpa ko, jise sahasrAbdiyoM meM vidyA, tyAga aura tapasyA ke bala para usane upArjita kiyA thA, yA to chipAyA jAtA hai yA use vikRta rUpa meM prastuta kiyA jAtA hai| eka ora bhAratIya dharatI kA yaha saubhAgya rahA hai ki prAk-itihAsakAla se hI lagAtAra darjanoM mAnavavaMzI samUhoM aura saikar3oM viziSTa jAtiyoM ne ise apanI mAtRbhUmi banAyA aura apane-apane dharma, darzana, saMskRti, kalA evaM AdhyAtmika tattvacetanA se ise aisA susamRddha kiyA, jisase yaha saMbhAvanA jAga uThI ki isake dvArA mAnava jAti ko eka vizva mAnava saMskRti kA avadAna prApta ho| kintu dUsarI ora durbhAgya yaha hai ki isake virATa sAMskRtika cetanA ke svarUpa ko ubharane na dene ke lie aneka dUrabhisaMdhipUrNa ceSTAyeM kI gii| deza ke isa apamAnapUrNa itihAsa-khaNDa ke prati isa prakAra kI anavarata ceSTA hI uttaradAyI hai| apanI sAMskRtika yAtrA ke Adi kAla meM hI yaha maMgalakAmanA kI gaI thI ki yahA~ se sAre vizva meM zreSThatA kA prasAra hogaa| usa samaya manISiyoM kA yaha udgAra thA ki jo bhUmA hai, vahI sukha hai, jo alpatA hai vahI mRtyu hai| himAlaya, sindhu aura gaMgA kI upatyakA se uThanevAle isa mAnavIya jayaghoSa ko jisa mahApramAda ne apane ahaMkAra ke pracaNDa kolAhala meM anasunA kara diyA aura jisa hRdaya-daurbalya kI pracaNDatA ne isa deza kI virAT AtmA ko kSudratA kI ora Dhakela diyA, usakI avasAdapUrNa pariNati kA dAyitva bhI hamArI usa aitihAsika akSamatA para hI hai| isa duSpravRtti ne hamAre tejasvI jIvana para caturdika prahAra kara, virATa ko kSudratA kA abhyAsa kraayaa| Aja bhI hamAre sAmAjika abhyAsa, usake svabhAva aura zakti-saMghAta para isa hIna pravRtti kA spaSTa prabhAva dekhA jA sakatA hai| isa bar3e deza meM yaha jitanA phailA hai, utanA gaharA bhI hai| isalie isa aitihAsika tathya ke puMkhAnuY=kha vizleSaNa ke binA bhAratIya jIvana meM sthita gahare avasAda kA nidAna nahIM kiyA jA sakatA aura na usakA upacAra / ina kAraNoM kI khoja meM prAcIna bhAratIya sAhitya ke sAkSya prastuta haiM, vizeSakara prAkRta, pAli Adi ke AgamoM ke vizAla sAhitya meN| parisaMvAda-4 Page #258 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta 244 bhAratIya vizvavidyAlayoM evaM saMsthAnoM meM dharma, darzana, saMskRti evaM itihAsa se saMbaMdhita kisI viSaya para zodha yA viziSTa adhyayana kA kArya kiyA jAtA hai to usakA gantavya evaM usakI dizA prAyaH pUrva nirdhArita rahatI hai| Rgveda se yAtrA prAraMbha kara upaniSad, mahAbhArata, dharmasUtra, smRtiyA~, purANa taka, usI se saMbaMdhita kAvya evaM SaDdarzana ke vimarza tk| itane se hI adhyayana pUrNa samajha liyA jAtA hai| bhAratIya saMskRti tathA bhAratIya vidyAoM ke adhyayana kA yahI 'atha evaM iti' mAna lI jAtI hai| vAstava meM bhASA evaM viSaya kI dRSTi se saMskRti kI yaha eka saMkIrNa vIthi hai, jise bhAratIya saMskRti ke adhyayana kA rAjamArga batAyA jAtA hai| isa prasaMga meM bhAratIya bhASAoM ke itihAsa tathA usake bhASA-vaijJAnika niSkarSoM ko yA to A~kha ojhala kara diyA jAtA hai yA use bhI anyathA rUpa meM prastuta kiyA jAtA hai| vaidika bhASA ke saMyojana ke pIche tatkAlIna janabhASAoM ke avadAna kI carcA hama yahA~ na bhI kareM, to bhI hamArA dhyAna isa ora avazya AkRSTa rahanA cAhie ki vaidika bhASA kA Adhunika bhAratIya bhASAoM ke sAtha nairantarya kaise jor3A jAya / isa gahare antarAla ko mAtra saMskRta se jor3ane kI ceSTA kI jAtI hai| yaha ThIka hai ki saMskRta kA jIvana dIrghakAlIna hai, kintu isakA jIvana kabhI samagna bhAratIya janajIvana kA pratinidhi nahIM thA, yaha bhI chipA nahIM hai| samAja ke alpa-saMkhyakoM kA, usameM bhI vargavizeSa kA hI to jIvana usameM pratiphalita huaa| phalataH saMkRta ne na to navajIvana evaM janabhASA se svayaM preraNA prApta kI aura na apanI viziSTatA se janajIvana kA sparza hI kiyaa| yahI kAraNa hai ki saMskRta kabhI sahaja nahIM bana skii| apanI kRtrimatA ke bala para vaha 'devavANI' banane ke prayAsa meM lagI rhii| yaha bhI dhyAna dene kI bAta hai saMskRta dvArA devavANI' banane kA prayAsa kiyA gayA, kabhI bhI 'devIvANI' nhiiN| saMskRta kI isa virodhI pRSThabhUmi meM vijJajanoM dvArA yaha niSkarSa nikAlanA aura use prasArita karanA kitanA hAsyaprada, asvAbhAvika evaM avaijJAnika hai ki 1. saMskRta hI bhAratIya saMskRti hai| 2. vartamAna bhAratIya bhASAe~ saMskRta se hI utpanna haiN| ukta prakAra kI avadhAraNA para hI bhAratIyatA kI samagratA ko na ubharane dene kA pramukha uttaradAyitva hai / saMskRta hI yadi bhAratIya saMskRti hai, to hama bhAratIyatA ko kitanA khaNDita evaM AMzika rUpa dete haiM, isakI ora hamArA dhyAna nahIM jaataa| bhASA kA saMskRti ke sAtha kyA saMbandha hai aura apane sahaja rUpa meM vaha . parisaMvAda-4 18 Page #259 -------------------------------------------------------------------------- ________________ 242 jainavidyA evaM prAkRta : antarazAstrIya adhyayana kaise vikasita hotI hai, isakI ora hamArA dhyAna jAnA caahie| vaidika chAndasa ke bAda eka bhASA 'saMskRta' 'laukika saMskRta' yA 'bhASA' ke nAma se banAI gaI / prArambha meM anekAneka janabhASAoM kA isameM yogadAna thA / usI ke AdhAra para kRtrimatA se bojhila evaM jaTila niyamoM se Abaddha eka bhASA banI, jo saMskRta thI / isa bhASA ko chAndasa ke bAda hI saMyojita kiyA gayA, jo janabhASAoM ke samAnAntara khar3I huI jo eka choTe varga kI sAMskRtika bhASA bnii| isake pIche jana-jIvana se pRthak rahane kI dhArmika evaM sAMskRtika preraNA thI / bhASAvidoM se yaha tathya chipA nahIM hai ki jo bhASA sAhityika banatI hai, usakI sAmAnya pravRtti janabhASA evaM janajIvana se dUra rahane ke rUpa meM ubharatI hai| alpasaMkhyaka abhijAta varga kI bhASA hone se saMskRta meM yaha pravRtti adhika ugra thI / saMskRti ke sAtha bhASA kA tAdAtmya, sambandha yA kisI prakAra kA anivArya sambandha nahIM hotA hai, kintu saMskRti kA sarvAdhika zaktimAn saMpreSaka mAdhyama bhASA hI hai, isameM bhI vivAda nahIM hai / varNoM, jAtiyoM kI uccatA-nIcatA, sevA aura zrama kA avamUlyana, strI, zUdra, antyaja evaM janajAtiyoM ke adhikAroM kA hanana Adi jisa samAja racanA kA AdhAra bana gayA hai, usake AcAra-vicAra kI kAlavyApI paramparA ko yadi 'saMskRti' nAma denA hai to usa artha meM saMskRta avazya saMskRti kI pratinidhi bhASA hai / isa sthiti meM 'saMskRta Adhunika bhAratIya bhASAoM kI jananI hai,' isa mAnyatA kA abhiprAya sirpha itanA hI ho sakatA hai ki svataH evaM sahaja pravahamAna janabhASAoM ko unake svabhAva se cyuta kara unakA saMskRtIkaraNa karane kI pravRtti Aja bhI saMskRta meM banI huI hai / Upara saMskRta ke saMbandha meM jo kucha kahA gayA hai usakA uddezya usakA avamUlyana karanA yA eka vizeSa aitihAsika saMdarbha ke dvArA prApta usake mahattva ko kama karanA nahIM hai / apitu, bhAratIyatA ke virATa saMdarbha meM usakA sahI mUlyAMkana karanA hai / phira usake prasaMga se vibhinna kAla ke una jana-bhASAsamUhoM evaM jana saMskRtiyoM kA mahattvAMkana uddezya hai, jinakA pratinidhitva bhASA kI dRSTi se pAli, prAkRta aura apabhraMzoM dvArA huA hai / sAtha hI isakA nirdhAraNa bhI Avazyaka hai ki bhASA kI ve kaunasI svagata pravRttiyA~ haiM aura saMskRti ke ve kaunasI svagata pravRttiyA~ haiM aura saMskRti ke ve kauna se tattva haiM jinake kAraNa sthAnIya janabhASAoM ke AdhAra para udgata evaM vikasita hokara bhI saMskRti ke samAna anya bhASAe~ bhI apanI vAstavika laukikatA chor3ane lagatI haiM, aura saMskRti ke ve kauna se tattva haiM, jo use loka-jIvana se vimukha karane lagate haiN| kyoMki dekhA parisaMvAda -4 Page #260 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta 243 gayA hai ki alaukika hone kI ina pravRttiyoM ne eka sImA ke bAda pAli, prAkRta aura apabhraMzoM ko bhI prabhAvita kiyA / isa sthiti meM vicAra karanA hogA ki kyA janajIvana se dUra honA bhASA aura saMskRtiyoM kI niyati hai yA isake viparIta inakA koI apanA svatantra puruSArtha bhI hai, jisase ve apanI sahajatA ko kAyama rakha sakeM / isake vizleSaNa ke AdhAra para hI hama isake nirdhAraNa meM bhI sakSama hoMge ki janabhASAoM, unakI pratinidhi bhASAoM tathA unake dvArA prakAzita jIvana-darzana kI samasyAe~ kyA haiM aura unakI sahaja evaM svAbhAvika gati vahA~ aura kyoM avaruddha hotI hai / vaidika chAndasa bhASA se Adhunika bhAratIya bhASAoM ko jor3ane vAlI bhASAparaMparA hai prAkRta, jisane apane sahaja svabhAva evaM nirantara vikasanazIla gati ke kAraNa vibhinna pAli, prAkRtoM aura apabhraMzoM ke nAma se 1700 varSoM se adhika Ayu ko zilAlekhoM, AgamoM, nATaka, kAvya evaM vibhinna sAhityoM meM pUrNa vaibhava ke sAtha surakSita rakhA / isa saMbaMdha meM ina tathyoM para vizeSa dhyAna rahanA cAhie ki prAkRtoM kA udbhava saMskRta se nahIM huA / usakI jIvana-dhArA saMskRta se pUrva bahuta prAcIna kAla se pravAhita thI aura saMskRta ke Adi se usake pUre kAla meM usake samAnAntara apane pUrva-pUrvaM svataMtra srota se calakara uttarottara kAloM meM vistRta evaM gaMbhIra hotI calI gii| itanA hI nahIM, usake dvArA prakAzita jIvana-darzana, sAmajika evaM dhArmika mAnyatAe~ aura aitihAsika upalabdhiyA~ saMskRta kI pramukha vicAradhArA brAhmaNavAda se nitAMta bhinna thIM / yahI kAraNa hai ki itihAsa ke prAraMbhakAla se hI bhAratIya sAhitya meM zramaNa evaM brAhmaNa ke maulika bheda aura virodha ko bAra-bAra duharAyA gayA hai / jaba zramaNa aura brAhmaNa nAmoM ke dvArA bheda kiyA jAtA hai to usakA saMdarbha sAMskRtika hotA hai, jAtivAdI nahIM, kyoMki jAti kI dRSTi se zramaNoM meM bhI brAhmaNa paryApta mAtrA meM rahe haiM / isI prakAra brAhmaNa saMskRti meM brAhmaNetara bhI pracura saMkhyA meM milate haiM / isa prasaMga meM kucha loga itihAsa kI bhrAMtipUrNa vyAkhyA karanA cAhate haiM ki zramaNa saMskRti brAhmaNavAda kI pratikriyA meM udgata huI yA brAhmaNadhArA ke antargata hI yaha eka utkrAMti thI, jisakA uddezya brAhmaNa-paraMparA meM udAra saMzodhana lAnA thA, jabaki aitihAsika sAkSyoM ke AdhAra para zramaNoM kI prAcInatama paraMparA ko anyathA nahIM kiyA jA sktaa| isa saMbaMdha kA prAga-aitihAsi vivAda yahA~ prAsaMgika nahIM hogA / acchA yahI hogA ki prAkRtoM ke itihAsakAlika parisaMvAda -4 Page #261 -------------------------------------------------------------------------- ________________ 244 jainavidyA evaM prAkRta : antarazAstrIya adhyayana udgama aura vikAsa dvArA pratiphalita niSkarSoM ke AdhAra para hI vAstavikatA kA Akalana kiyA jaay| vidita hai ki zramaNa-paraMparA aneka bhAgoM meM vibhakta thii| kintu IsApUrva pA~cachaH sau varSoM ke madhya usake do sazakta Andolana khar3e hue, jisake mahAn nAyaka the bhagavAna mahAvIra aura bhagavAn buddh| yaha yugAntakArI utkrAMti AryoM ke madhya meM hI khar3I huI, jisane preraNAeM pUrvAgata zramaNa-paraMparA se prApta kI aura samasAmayika vaidika jIvana-darzana evaM usakI sAmAjika vyavasthA ko mAnava-hita kA virodhI samajhakara mAnava-zreSThatA pradhAna dharmoM kA upadeza kiyaa| donoM zramaNa-paraMparAoM meM paraspara mata-vaicitrya hote hue bhI anekAneka aisI samAna mAnyatAe~ thIM, jinase zramaNoM kI viziSTatA tathA brAhmaNavAdI paraMparA se usakA maulika bheda evaM virodha spaSTa huaa| zramaNoM ne deva-zreSThatA aura IzvaravAda kA virodha karake mAnava-zreSThatA ke siddhAnta ko pratiSThita kiyA / brAhmaNa evaM rAjanyoM ke antahIna sAmrAjyavAdI AyAma ko dhArmika AvaraNa meM surakSita karane ke pradhAna uddezya se prasthApita yajJIya kamakANDa kA virodha kara zramaNoM ne use AdhyAtmika sAdhanAoM kI dizA pradAna kii| yajJa ko kendra banAkara usake caturdika eka aisI saMskRti kA prabhAmaNDala khar3A hotA thA, jisameM janma se utkRSTa samajhA jAnevAlA varga saba prakAra ke lAbhAnvita ho aura itara loka vaMcita rahe / sirpha pazu-hiMsA ke hI kAraNa zramaNoM ne yajJa kA virodha kiyA, yaha kahanA mAnava-prajA ke zoSaNa-virodhI isa aitihAsika Andolana ko halkA banAnA hai| satya yaha hai ki zrautayAga sAmrAjyavAdI zoSaNa kA dhArmika maMca thaa| isI dRSTi se itihAsa kI tathyAtmaka vyAkhyA honI caahie| isI saMdarbha meM zramaNoM kA gaNatantroM ke prati pakSapAta ko bhI grahaNa karanA caahie| zabdoM kI nityatA, usakI sarvocca pavitratA aura akATya prAmANya kI jagaha zramaNoM ne artha kI pavitratA ke siddhAnta ko mukharita kiyaa| zabda ko unhone kevala artha-saMpreSaNa ke lie mAdhyama mAtra svIkAra kiyaa| mAnava-hita zramaNoM kA Adarza thA, isalie unhoMne chAndasa bhASA kA Seidha karake apane upadezoM kA mAdhyama janabhASAoM ko svIkAra kiyaa| eka ora varNavAda aura jAtivAda ke virodha meM zramaNoM ne mAnava-samatA kA siddhAnta pratiSThita kiyA aura dUsarI ora strI, zUdra, antyaja evaM cAMDAloM taka ko adhyAtma kA adhikAra pradAna kiyaa| samatA, zrama aura zAMti kI pratiSThA ke AdhAra para parisaMvAda-4 Page #262 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta 245 ahiMsaka samAja-vyavasthA ke lie avasara pradAna karanA, zramaNa-dharma kI svAbhAvika pariNati hai| zramaNoM ne yuddha aura hisA ko kabhI dharma hone kI mahimA pradAna nahIM kI, pratyuta use mAnava kI vivazatA ke rUpa meM bhI mAnA tathA ApasI vivAdoM ko zAnti pUrNa DhaMga se nipaTAnA apane gaNataMtra kI nIti bnaayii| zramaNoM kI ahiMsA sirpha prANIvadha se virata honA mAtra nahIM hai, apitu vyaktigata evaM sAmAjika tRSNA aura parigraha ke jitane kara rUpa haiM, jinakI pariNati vyakti-jIvana evaM samAja ke anyAnya kSetroM meM viSamatA, duHkha aura dAridraya ke rUpa meM pratiphalita hote haiM, una sabase virata honA ahiMsA kI vAstavika pratiSThA hai| sarvasaMgrAhakatA, jo kisI bhI saMskRti kA sarvasva honA cAhie, usake puraskartA zramaNa the aura brAhmaNa usake virodhii| virodhI-dharma tathA virodhI-sAmAjika vyavasthA ke bIca mahAvIra aura buddha ke anuyAyiyoM ne pUre bhAratIya mahAdvIpa meM zreSThatA ke adhikAra se vaMcita koTikoTi janatA ko apane zAstA ke upadezoM se Azvasta kiyA aura unheM sAhitya tathA saMskRti kA mAnavIya vara pradAna kiyaa| zramaNoM meM buddha ke anuyAyiyoM ne to isa mahAdvIpa ke bAhara bhI jAkara vizva ke golArddha meM zramaNa-dharma kA prasAra kiyaa| saMskRti-prasAra ke abhiyAna meM zramaNa jahA~ bhI gaye, vahA~ unhoMne apanI bhASA ke sAmrAjya ko sthApita karane kI ceSTA nahIM kii| pratyuta sthAnIya janabhASAoM ko aMgIkAra karake unheM hI zilAlekhoM aura kAvya, sAhitya Adi meM utkRSTatama svarUpa pradAna kiyaa| pAli, prAkRta aura apabhraMza ke anekAneka bhedoM meM vibhakta hone ke pIche unake dvArA sthAnIya janabhASAoM ke aMgIkAra aura usake prati Adara kA bhAva hI mukhya thaa| ThIka isake viparIta vaidika dhArA ke pramukha pratinidhi mImAMsakoM ne kahA ki mahAzramaNa buddha ke zabdoM meM kathita ahisA vaise hI dharma nahIM hai jaise camar3e meM rakhA huA godugdha grAhya nhiiN| unake samakSa vedoM meM saMgrahIta Aryetara zabdoM kI prAmANikatA kA jaba prazna uThA, to unhoMne use usa dazA meM svIkRti pradAna kI, jaba ve AryavirodhI nahIM hoN| janoM ora bauddhoM ne apane zAstA ke upadezoM ko 'Agama' kahA zruti nhiiN| kevala jaina, bauddha hI nahIM, prAraMbhika sabhI vaiSNava, zaiva evaM zAkta AcAryagaNa ne bhI zruti ke virodha meM unase apane prasthAna kI bhinnatA pradarzita karane ke lie apane AdhArabhUta sAhitya ko 'Agama' kahA aura usake lie prAkRtoM kA mAdhyama svAkAra kiyaa| paravartI kAla meM bhA vaiSNava, zaiva aura zAktoM para jaba brAhmaNa-saMskRti kA prabhAva bar3hane lagA to unhoMne vedoM ke virodha meM Agama kA hI prAmANya svIkAra parisaMvAda-4 Page #263 -------------------------------------------------------------------------- ________________ janavidyA evaM prAkRta : antarazAstrIya adhyayana kiyaa| isa prakAra jaina aura bauddha hI nahIM, apitu pUrvavartI vaiSNava, zaiva aura zAktoM ke yajJavAda, jAtivAda, veda-prAmANyavAda saMbaMdhI virodha ne tathA strI, zUdra Adi ke aMgIkAra ne zramaNoM ke prabhAva kSetra ko akhila bhAratIya banA diyaa| yaha saba kahane kA abhiprAya mAtra itanA hI hai ki isa tathya ko samajhane meM koI kaThinAI na ho ki kyoM bhAratIya saMskRti ke nirmANa meM zramaNoM kI bhASA evaM sAhitya Adi kA pradhAna evaM zreSTha avadAna hai aura unheM isake lie virodhI mAnyatAoM ke sAtha kisa prakAra caturdika saMgharSa karanA pdd'aa| isa tathya ke spaSTa hone meM bhI kaThinAI nahIM honI cAhie ki itihAsa kAla meM sarvaprathama zramaNa-saMskRti dvArA sarva bhAratIya saMskRti kA pratinidhitva saMbhava huA, jo sabhI Agama-sAhityoM meM pratibiMbita evaM surakSita hai| kahA jA sakatA hai ki zramaNa-saMskRti kA paryAya usakI Agama-saMskRti rahI hai| isI pRSThabhUmi meM Agama-saMskRti meM sarvabhAratIyoM kI saMskRti pratibiMbita huI jabaki saMskRta kI saMskRti meM alpasaMkhyaka varga kI vargIya-saMskRti / darzana aura AdhyAtmika cintana kI dRSTi se bhI yadi isa tathya kI parIkSA kareM to veda aura upaniSadoM se jaina aura bauddha Agama adhika purogAmI evaM zreSTha siddha hoMge / buddha evaM mahAvIra ne dArzanika cintana kI eka mahattvapUrNa prakriyA prastuta kI, jise vibhajyavAda, madhyamamArga aura anekAntavAda ke dvArA spaSTa kiyA jAtA hai| isa ora dhyAna jAnA cAhie ki vibhajyavAda, madhyamamArga, anekAntavAda mAtra eka darzanaprasthAna nahIM hai, apitu yaha cintana kI vaha pravahamAna prakriyA hai, jisake dvArA anekAneka dArzanika prasthAnoM ke udgama kI saMbhAvanA khar3I hotI hai| jo cintana prakriyAdhArita nahIM hotA, usakI gaNanA zreSTha darzana kI koTi meM nahIM kI jA sakatI, pratyut ve pUrva-prApta vizvAsoM kI vyAkhyA mAtra haiN| pAli-prAkRta AgamoM meM apane samakAlika dRSTivAdoM kA jo prabhUta saMgraha, parIkSaNa evaM vizleSaNa huA, usase eka ora zramaNoM ke dArzanika cintana kI tatparatA aura unakA bauddhika utkarSa prakaTa hotA hai aura dUsarI ora usa kAla kI brAhmaNa paraMparA meM usakA abhAva aura unake cintana kI akSamatA ko spaSTa karatA hai| bauddha, jaina AgamoM aura prAcIna sAhityoM meM jitane vistAra se padArtha-vidyA kA vizleSaNa kiyA gayA hai, udAharaNa meM paramANuvAda ko leM, usakA jo vyApaka evaM vistRta adhyayana huA vaha samasAmayika sAhitya meM kahA~ upalabdha hai ? prAcInatama kAla meM paramANu ke saMbaMdha kA gaMbhIra evaM sUkSma adhyayana jaisA jainoM dvArA prastuta kiyA gayA vaha Aja bhI mahattvapUrNa hai| karmavAda ke dvArA nItiparisaMvAda-4 Page #264 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta 247 vyavasthA tathA guNasthAnoM evaM bhUmibhedoM ke AdhAra para yoga evaM vividha sAdhanAoM kI vyavasthA dvArA jIvana kI jo adhyAtma-pravaNatA nirdhArita kI gaI vahI bhAratavarSa kA apanA AdhyAtmika varcasva mAnA gyaa| aise viSayoM se saMbaMdhita prAcInatama evaM vistRta sAhitya kA anyatra milanA saMbhava nahIM hai| jIvana ke Antara aura bAhya pakSoM se sambandhita vidyAoM kA itanA bar3A vaibhava pAli aura prAkRtoM ke mAdhyama se vikasita honA tathA usakA samAnya janajIvana ke sAtha sambandha jor3e rakhane kA nirantara prayAsa karanA, alpasaMkhyaka saMskRti kI apekSA zramaNa-saMskRti ko bhAratIyatA kA vizAla AyAma pradAna karatA hai| uparyukta sampUrNa carcA ke bAda yaha prazna samAdhAna kI nitAMta apekSA rakhatA hai ki pichale hajAra varSoM se pAli-prAkRtoM ke prabhAva meM uttarottara hrAsa honA, jisase ki usakA sarva bhAratIya pratinidhitva niHzeSa-sA ho jAya, usake pIche kyA kyA kAraNa haiM ? yaha prazna anya aneka aitihAsika praznoM ko uThAtA hai, jisakA vivecana yahAM saMbhava nahIM hai, kintu isa mUla bAta kI ora hamArA dhyAna jAnA cAhie ki pAli prAkRtoM ke hrAsa ke pIche jabaradasta sAMskRtika parAjaya hI kAraNa hai / vAstava meM pAli prAkRta kA parAjaya bhAratIya saMskRti kI aitihAsika udAratA kA aura sarva bhAratIya loka-saMskRti kA parAjaya thaa| yaha bhI saMbhava hai ki AkrAmaka alpa-saMkhyaka saMskRti ne apane meM una apekSita guNoM ko AtmasAt kiyA ho jo zramaNoM kI kabhI ekamAtra vizeSatA thii| kAraNa ke rUpa meM yaha bhI saMbhAvita hai ki zramaNoM kI durbalatA aura virodhI AkramaNa kA sAmanA karane kI akSamatA ke pIche unake apane svayaM ke durguNa hoM, jinheM unhoMne paravartI saMgharSa kAla meM apanAyA ho| isI prakAra ke praznoM ke samAdhAna ke binA Aja AgamoM ke gauravazAlI evaM mahattvapUrNa hote hue bhI usakI samasyA khar3I hai / isa pUrI paristhiti ko eka vAkya meM kahA jA sakatA hai ki AgamoM kI samasyA usakA sAMskRtika saMkaTa hai| aitihAsika niSkarSoM ke AdhAra para yaha spaSTa hai ki pAli, prAkRta Adi kA bahiSkAra sirpha bhASA-bahiSkAra nahIM, apitu saMskRti-bahiSkAra hai| isa saMkaTa kA rUpa kevala bauddhoM, jainoM yA anyAnya santa sampradAyoM kI dRSTi se dekhanA saMkaTa ke AyAma ko choTA samajhanA hogaa| vAstava meM yaha bhAratIya saMskRti aura bhAratIyatA kA saMkaTa hai, jisase Aja kI prAyaH sabhI mUlabhUta rASTrIya samasyAeM sAkSAt yA paraMparayA jur3I haiM, Aja inakA vivecana nitAMta apekSita hai| parisaMvAda-4 Page #265 -------------------------------------------------------------------------- ________________ 248 jainavidyA evaM prAkRta : antarazAstrIya adhyayana isa prasaMga meM sarva prathama zramaNoM kI isa pravRtti kA aitihAsika vizleSaNa avazya honA cAhie ki unheM paravartIkAla meM saMskRta bhASA kA Azraya grahaNa karane kI kyA vivazatAyeM thiiN| yaha ThIka hai ki saMskRta svayaM meM eka bhASA mAtra thI, jise artha saMpreSaNa kA mAdhyama svIkAra karanA, Apatti naka nahIM honA caahie| athApi chAndasa se utarakara saMskRta ko 'laukika' banAne meM zramaNa AcAryoM kA mahAn yogadAna hai| yahA~ taka ki bauddhoM ke mahAyAna sUtroM kA eka vizAla sAhitya eka aisI laukika saMskRta meM hai, jise 'gAthA saMskRta', 'mizrita saMskRta' yA 'saMkara saMskRta' kahA jAtA hai, jisakA anuzAsana, pANinIya anuzAsanoM se nitAMta bhinna hai| jainoM ke dhavalA aura jaya dhavalA granthoM meM bhI prAkRta aura saMskRta donoM bhASAoM ko 'maNi-pravAla' nyAya se jor3akara bhAratIya cintana ko loka hita ke rUpa meM prastuta kiyA gayA hai| itane ke bAvajUda zramaNoM kA prayAsa saMskRta ko loka-bhASA nahIM banA sakA, kyoMki saMskRta jinake ghara kI bhASA thI, vaha unake dharma evaM karmakANDa kI bhI bhASA thii| usake sAtha eka aisI saMskRti thI, jo hajAroM varSa ke prAkatoM ke sAtha saMgharSa meM apane ko bacA cukI thI aura jisane apane sImita AyAma meM hI uttarottara apanI viziSTatA meM vRddhi kii| anyAnya aitihAsika kAraNoM se zramaNa jaba durbala hote gaye to unhoMne apanI rakSA ke lie brAhmaNa-saMskRti aura saMskRta ke viziSTatAvAda ko aMgIkAra karanA prAraMbha kara diyaa| viziSTatAvAda ke grahaNa kI isa pravRtti ne unheM prabala to nahIM banAyA, para isake viparIta usase unakA sarvajana kA paramparAgata saMbaMdha TUTatA gayA, jisase uttarottara unakI paraMparAgata saMskRti aura bhASA jana-samarthana se dUra hotI gii| azvaghoSa ne apane saMskRta nATaka meM prAkRta ko sthAna diyaa| kintu jina mukhoM se vaha nikalI ve viziSTa varga ke nahIM the, strI aura zUdra pAtroM ke tathAkathita apavitra mukha the| bhASA ke mAdhyama se viziSTatA kaise praveza karatI hai azvaghoSa usake mahattvapUrNa nidarzana haiN| azvaghoSa prAraMbhika jIvana meM mahAn vaidika paNDita the, bAda meM mahAzramaNa buddha ke mAnavatAvAdI prabhAva meM Akara zramaNa bhikSu bane / zramaNagharma kA janasAdhAraNa ke andara prasAra hI usake jIvana kA ekamAtra lakSya thaa| isI kI pUti meM unhoMne bhikSu-vinaya ke kiMcit virodha meM jAkara 'buddha carita' aura 'saundarAnanda' jaise mahAkAvyoM kA sarjana kiyA aura janasAdhAraNa meM jAkara usakA saMgIta ke sAtha gAna kiyaa| kahA jAtA hai ki azvaghoSa dvArA buddhacarita Adi ke parisaMvAda-4 Page #266 -------------------------------------------------------------------------- ________________ sAMskRtika saMkaTa ke bIca prAkRta 249 gAna se manuSya hI nahIM, pazuoM kA hRdaya bhI dravita ho uThatA thA, ghor3e hinahinA uThate the; jisase usa zramaNa mahAkavi kA nAma bhI azvaghoSa par3A / yaha saba ThIka thA, kintu azvaghoSa ne jaba apane kAvya nATakoM ke lie saMskRta bhASA grahaNa kI, to unake dvArA hI hone vAlI prAkRta kI avamAnanA kI ora unakA dhyAna kyoM nahIM gayA / isa prakAra kA yaha eka udAharaNa hai / kintu aise udAharaNoM kI kamI nahIM hai jinake vizleSaNa se pAli, prAkRta aura apabhraMzoM kA saMkaTa spaSTa hotA hai / dekhA jAtA hai ki jaise-jaise saMskRta ke sAtha prAkRta kA sahavAsa bar3hA, vaise-vaise usakI dazA giratI gaI / sAhitya ke nAma para uttarottara prAkRta evaM pAli bhASAe~ saMskRta kI taraha hI kRtrima hotI gaIM / phalataH prAkRteM bhI sarvajana kI jagaha abhijAta varga kA pratinidhitva karane lagIM / prAcIna kAla ke prAkRta sAhitya kI apanI samatAvAdI saMskRti thI, evaM sAhitya aura saMskRti ke bIca kA antara nagaNya thA / bAda kI prAkRtoM meM vaha antara bar3hatA gayA / isa prakAra kI Adarza-cyuti ke pIche saMskRta aura brAhmaNoM kI viziSTatAvAdI saMkRti ke anukaraNa kI pravRtti thI / prAkRteM jaba apane Adarza zikharapara thIM, to saMskRta apane sAhitya gaurava ke lie unakA anukaraNa karatI thI, kintu sthAnacyuti ke sAtha dazA badalatI gaI / yahA~ taka ki aba saMskRta ke sahavAsa se prAkRteM apanA AMzika rUpa bhI samApta karane jA rahI haiM / granthoM meM prAkRtoM para saMskRta kI kRpA chAyA usake dama ko tor3atI jA rahI hai / lokasaMskRti kA pratinidhitva na hone ke kAraNa saMskRta ko 'mRta bhASA' kahA jAtA hai, mAna bhI leM, to saMskRta yadi jIvita bhASA nahIM to usakI abhijAta saMskRti kA samAja aura rAjya para Aja bhI prabhAva jamA hai, prAkRteM to utane se bhI vaMcita haiM / uparyukta bAteM tathyapUrNa haiM to prazna hai ki isake samAdhAna kI dizA kyA ho / jisakI ora manISiyoM evaM tattvaciMtakoM kA dhyAna jAnA cAhie / parAmarza ke rUpa meM kucha bAteM rakhI jA sakatI haiM, jina para vicAra vimarza honA cAhie / yaha bahuta hI Avazyaka hai ki zramaNa jIvana-darzana kI vizeSatAoM ko chipAne vAlI vyAkhyAoM kI aitihAsika evaM tAtvika parIkSA kara vAstavikatA ko prakaTa kiyA jAya jisase yaha vyApaka bhrAMti samApta ho ki zramaNavAdI darzana aura pAli evaM prAkRta Adi bhASAe~ veda-upaniSadoM aura saMskRta kI hI prasUti haiM / udAharaNa ke rUpa meM anekAntavAda ko samanvayavAda yA samajhautAvAda samajhA jAtA hai / jaina vidvAn bhI isakA samarthana karate pAye jAte haiM / isakI pRSThabhUmi meM vartamAna samAja kA dabAva kAma parisaMvAda -4 19 Page #267 -------------------------------------------------------------------------- ________________ 250 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana karatA hai / isI dabAva meM Akara krAMtikArI zaktiyA~ kuNThita hokara apane ko apaneapane saMpradAya meM hI ghera letI haiN| virodhI dabAva meM bhI himmata jAtI rahatI hai ki buddha aura mahAvIra ke samatAvAdI evaM mAnavatAvAdI vicAroM ko jana-sAdhAraNa ke samakSa prastuta kreN| aise loga apanI kRtrima zreSThatA ko surakSita rakhane ke lie kulazreSThatA, jAti-zreSThatA ko svIkRti pradAna karate haiM aura vAstava meM mahAvIra aura buddha ke nAma se unake viruddha zatAbdiyoM se jIvana vyatIta kara rahe haiN| isa sampUrNa vAtyAcakra kA bheda karanA hogaa| isake lie Avazyaka hai -strI-zUdra evaM janajAtiyoM taka pahu~cakara unheM mahAvIra aura buddha ke saMdezoM se sAMtvanA pradAna kI jAya / isa prasaMga meM prAkRta evaM apabhraMzoM kA vartamAna prAdezika bhASAoM aura sthAnIya boliyoM ke saMbaMdha ko jor3anA nitAMta Avazyaka hogaa| isa prakAra kI anekAneka bAteM haiM jinakI ora dhyAna denA hogaa| sarvAdhika dhyAna isa ora denA hogA ki prAkRtoM kI samasyA para sAMpradAyikatA kI dRSTi se nahIM, rASTrIya pariveza meM vicAra kiyA jAya aura usake samAdhAna ko bhI bhAratIya saMskati ke virATa saMdarbha meM sthApita kreN| kintu isake prAraMbha kA uttaradAyitva unhIM logoM para hai, jo zramaNa-paraMparA se prabhAvita haiM / parisaMvAda-4 Page #268 -------------------------------------------------------------------------- ________________ pAli aura prAkRta DaoN. brahmadeva nArAyaNa zarmA zramaNa saMskRti kI do mukhya dhArAeM haiN| bauddha evaM jain| ina donoM dhArAoM ke bAhaka bhagavAn buddha tathA bhagavAn mahAvIra rahe / bhagavAn buddha ne jo kucha bhAratIya saMskRti ko pradAna kiyA vaha saba pAli meM haiM, tathA bhagavAn mahAvIra ne prAkRta ke mAdhyama se bhAratIya janamAnasa ko AplAvita kiyaa| ina donoM mahApuruSoM ke amRtopama sandeza kA vAhaka pAli evaM prAkRta bhASAeM rahIM jo na kevala bhArata ko varan vizva ko AcaraNa, tapa, tyAga evaM vairAgya kI zikSA pradAna karane meM samartha rhiiN| inhIM ke mAdhyama se koTi-koTi logoM ne apane ko duHkha kI jvAlA se nikAla kara zAnta evaM zItala nirvANa ko prApta kiyaa| ina donoM bhASAoM meM kauna sI aisI vizeSatAe~ thIM, jisake kAraNa donoM mahApuruSoM ne inako apane upadeza evaM vicAra kA mAdhyama bnaayaa| yadi isa bAta para vicAra kiyA jAya to spaSTa hogA ki ina donoM mahApuruSoM ko sampUrNa mAnavatA ke prati gaharI samvedanA thI, jisake kAraNa inhoMne apanA vicAra aisI bhASA ke mAdhyama se vyakta karanA cAhA jise adhika se adhika jana sAmAnya samajha sake aura unase lAbha uThA ske| isI uddezya kI pUrti ke lie donoM mahApuruSoM ne janasAdhAraNa kI bolI meM jo usa samaya pracalita thI (pAli-prAkRta ) usameM apanA upadeza denA zreyaSkara samajhA / usI jana bhASA meM apanA-apanA vicAra vyakta kiyA / prastuta prasaMga meM yaha dhyAna dene kI bAta hai ki donoM mahApuruSoM ke upadeza bahuta dinoM taka maukhika hI rahe / kAlAntara meM lipibaddha hue| saMbhavataH isI ke phalasvarUpa una bhASAoM meM anekarUpatA dikhAI par3atI hai| yadyapi bhagavAn mahAvIra, bhagavAn buddha se jyeSTha the aura unakI paramparA bhI pUrva se hI kAyama thI, para jainAgamoM kA saMkalana pAli bauddhAgamoM ke bAda meM huaa| itihAsa se yaha jJAta hai ki pAli tripiTaka kA saMkalana IsApUrva prathama zatAbdI meM ho gayA thA para jainAgamoM kA saMkalana aura lekhana IsA kI 5vIM-chaThI zatI meM huaa| ina donoM mahApuruSoM se pUrva jisa bhASA kA bolabAlA thA vaha vaidika saMskRta thii| jaisA ki bhASAvidoM ne batAyA hai ki prAcIna bhAratIya Arya bhASA ke antargata vaidika saMskRta kA sthAna thaa| inhI bhASAoM meM vijJajana vArtAlApa bhI karate the para jana sAmAnya ke lie bhI usa samaya koI bolI avazya parisaMvAda-4 Page #269 -------------------------------------------------------------------------- ________________ 252 jainavidyA evaM prAkRta : antarazAstrIya adhyayana hogI / vaidika bhASA durUha thI, isI durUhatA ke kAraNa prAcIna Arya bhASA meM aneka parivartana hue aura isI parivartana ke kAraNa madhya bhAratIya Arya bhASA kA udaya huA jisase pAli-prAkRta Adi bhASAe~ nikalIM / yahA~ pAli evaM prAkRta ke svarUpa ko samajhAne ke lie una parivartanoM para vicAra karanA samIcIna hogA / prAcIna bhAratIya AryabhASA kI R, lR dhvaniyA~ samApta ho giiN| ai aura au ke sthAna para e evaM o kA prayoga hone lagA / ava, aya dhvani-samUhoM kA sthAna e, o dhvaniyoM ne le liyA / m vyaJjana ke sthAna para anusvAra kA prayoga hone lagA / z, S ke sthAna para kevala sa kA vyavahAra hone lagA / zabda evaM dhAtu rUpoM meM bhI parivartana hue / aneka ajanta evaM halanta prAtipadikoM ke rUpa akArAnta prAtipadikoM ke samAna banane lage / sambandhakAraka ke eka vacana meM jo rUpa azvasya, muneH, sAdhoH tathA pituH Adi the ve aba asana, munissa, sAdhussa tathA pitussa Adi hone lage / saMjJA meM bhI sarvanAma ke rUpoM kA vidhAna hone lagA / dhAtuoM ke rUpoM meM mo hrAsa huA / sAnta tathA yaGganta ke prayogoM meM kamI AI / inhIM saba parivartanoM ke kAraNa prAcIna bhAratIya AryabhASA ko eka navIna rUpa prApta huA jise madhya bhAratIya bhASA ke rUpa meM grahaNa kiyA gayA, aura isI madhya bhAratIya AryabhASA ko pAli, prAkRta, apabhraMza, Adi kahA gayA hai / prAkRta kA jo prAcIna rUpa prApta hotA hai vaha azoka ke zilAlekhoM kA hai / aisA jAna par3atA hai ki pAli yA tatkAlIna lokabhASA ke tIna svarUpa pracalita the / pUrvI, pazcimI aura pazcimottarI / inhIM boliyoM kA vikAsa bAda meM prAkRtoM ke rUpa meM huaa| mAgadhI evaM arddhamAgadhI azokakAlIna pUrvI bolI ke, zaurasenI pazcimI bolI ke aura paizAcI pazcimottarI bolI ke vikasita rUpa haiM, aisA kahA jA sakatA hai / bharata muni ke anusAra sAta prakAra kI prAkRteM haiM jinheM, mAgadhI, avantI, prAcyA, zaurasenI, arddhamAgadhI, bAhlIkA aura dAkSiNAtyA kahA jAtA hai|' bAda meM vaiyyAkaraNa hemacandra ne paizAcI evaM lATI ko bhI isameM jor3a diyA hai / para sAhitya kI dRSTi se cAra prakAra ko prAkRteM hI mukhya haiM / ve haiM-- mAgadhI, arddhamAgadhI, zaurasenI aura mahArASTrI / inake sAtha pAli kA kyA sambandha rahA hai yaha vicAraNIya hai / 1. mAgadhyavantijA prAcyA zUrasenyarddhamAgadhI / bIdakSiNAtyAzca sata bhASAH prakIrtitAH / - nA0 zA 0 15 / 48 parisaMvAda -4 . Page #270 -------------------------------------------------------------------------- ________________ pAli aura prAkRta 253 pAli aura prAkRta bhASAoM kA dhvani-samUha prAyaH eka-sA hai| R, R, lR, ai, evaM au kA prayoga pAli evaM prAkRtoM meM samAna rUpa se nahIM pAyA jAtA hai / ina donoM bhASAoM meM lU ke sthAna para a, i, u svaroM meM se koI eka ho jAtA hai / hrasva e tathA o donoM meM hote haiM / visarga donoM meM nahIM hote / z, S ke sthAna para dantyasa kAhI prayoga dekhA jAtA hai para mAgadhI meM tAlavya za hI hotA hai / mUrddhanya dhvanika donoM meM hI pAye jAte haiM / zabda ke antaHsthita aghoSa sparza ke sthAna para yU, v kA Agama donoM meM hotA hai / zabda ke antaHsthita ghoSa mahAprANa kI jagaha 'ha' ho jAtA hai / zabda ke antaHsthita aghoSa sparzo kA ghoSa meM parivartana donoM bhASAoM meM pAyA jAtA hai / isa prakAra pAli evaM prAkRta meM samAnatA dikhAI par3atI hai / prastuta prasaMga meM vicAraNIya yaha hai ki pAli ko prAyaH sabhI vidvAnoM ne 'mAdhI' kahA hai / AcArya buddhaghoSa ke samaya se lekara vartamAna yuga taka isakA mAgadhI nAma hI pracalita hai / para tulanAtmaka adhyayana se yaha patA calatA hai ki pAli aura mAgadhI meM antara hai / jisa mAgadhI kA vivecana uttarakAlIna prAkRta vaiyAkaraNoM ne kiyA hai tathA jisake svarUpa kA darzana katipaya abhilekhoM yA nATaka granthoM meM hotA hai, usase to pAli nizcaya hI bhinna hai / mAgadhI bhASA ke rUpa kI tIna mukhya vizeSatAe~ haiM / pratyeka r aura s kA kramazaH 'lU' aura 'za' meM parivartana ho jAnA tathA pulliGga aura napuMsaka liMga akArAnta zabdoM kA prathamA vibhakti eka vacana kA rUpa ekArAnta honA / para pAli meM aisA nahIM hotA varan r aura la donoM dhvaniyoM ke rUpa vahA~ milate haiM / tathA ekArAnta na hokara okArAnta hI hotA haiM / isa prakAra azoka ke pazcimI zilAlekhoM meM rAjA, purA, ArabhitvA jaise prayoga milate haiM to pUrva ke zilAlekhoM meM kramazaH lAjA, puluvaM, AlabhituM rUpa dekhe jAte haiM / sa kAza meM parivartana pAli meM kabhI nahIM hotA / kevala azoka ke ( mAnaseharA ) ke zilAlekha meM isakA prayoga avazya huA hai, jaise priyadrazina, priyadarzi, prANazatasahasrAni Adi / parantu mAgadhI zakAra bahulA hai, vahA~ sa, Sa, donoM kA tAlavya 'za' ho jAtA hai, jaise puruSaH kA 'pulize' zuSka kA zuzka / isI prakAra pAli meM pulliMga aura napuMsaka liMga akArAnta zabdoM ke rUpa prathamA vibhakti ekavacana meM kramazaH okArAnta tathA anusvarAnta hote haiM ekArAnta nahIM, para azoka ke zilAlekhoM meM lAghulovAde, budhe, 'mige' Adi rUpa bhI milate haiM / ina vibhinnatAoM ke AdhAra para yaha spaSTa ho jAtA hai ki ve maulika na hokara eka hI sAmAnya bhASA ke prAntIya yA janapadIya rUpa haiM jo uccAraNabheda se parisaMvAda --4 . Page #271 -------------------------------------------------------------------------- ________________ 254 jainavidyA evaM prAkRta : antarazAstrIya adhyayana utpanna ho gaye haiM : athavA azoka ke abhilekhoM kI bhASA sAmAnya rASTrabhASA hai jisameM prAdezika AvazyakatAoM ke anurUpa uccAraNa Adi meM alpa parivartana ho gaye haiM / mUla to una sabakA eka hI hai-magadha kI rAjabhASA mAgadhI, jisameM bhagavAna buddha ne apanA upadeza diyA thaa| dUsarI bAta yaha hai ki bhagavAn buddha ke upadeza maukhika the aura unakA saMkalana unake nirvANa ke do tIna zatAbdiyoM ke bAda huaa| unakA lipibaddha rUpa to prathama zatAbdI IsavI pUrva meM huA / isalie isameM aneka parivarddhanoM aura parivartanoM kI sambhAvanA ho sakatI hai| punaH arddhamAgadhI aura pAli ke tulanAtmaka adhyayana se yaha jJAta hotA hai ki ina donoM meM aneka samAnatAe~ haiM jaise pure, suve, bhikkhave, purisakAre, dukkhe Adi / zabda donoM meM samAna haiN| saMskRta tad ke sthAna meM se kA honA jaise tadyathA kA seyyathA / kahIM kahIM varNa-parivartana kA vidhAna bhI samAna dikhAI par3atA hai jaisepAli addhamAgadhI sakkhi sakkha tharU tharU (charU) velu velu naMgala naMgala isa prakAra saMskRta yad ke sthAna meM 'ye' kA ho jAnA tathA 'ra' kA 'la' ho jAnA arddhamAgadhI kI eka bar3I vizeSatA hai jo pAli meM sarvatra nahIM dikhAI pdd'tii| isa prakAra yaha kahA jA sakatA hai ki isameM mAgadhI kI AdhI pravRttiyA~ haiM tathA zeSa pravRttiyA~ zaurasenI prAkRta se milatI haiM jisase anumAna lagAyA jA sakatA hai ki isa bhASA kA pracAra magadha se pazcima pradeza meM rahA hogA tathA isakA vikAsa Arya bhASA ke dUsare stara se huA hogaa| kucha vidvAnoM ne pAli ke dhvani samUha aura rUpa vidhAna kI sabase adhika samAnatA zaurasenI prAkRta ke sAtha batAyA hai| una vidvAnoM kA kahanA hai ki zaurasenI meM puliGga akArAnta zabdoM ke prathamA ekavacana kA rUpa okArAnta hotA hai jaise puriso, buddho, naro Adi aura yahI pravRtti pAli kI bhI hai| dUsarI vizeSatA 'Sa' kA 'sa' meM parivartana honA hai / yaha pAli meM bhI usI prakAra vidyamAna hai / 'zabda' kA 'saha' puruSa kA 'purisa' dharma kA 'dhamma' karma kA 'kamma' pazyati kA 'pasati' putra kA 'putta' Adi rUpa pAli aura zaurasenI meM eka jaisA hI hai| zaurasenI meM zabda ke madhya sthita aghoSa sparzoM kA ghoSa sparza meM parivartana ho jAnA pAli meM bhI samAna rUpa se parisaMvAda-4 Page #272 -------------------------------------------------------------------------- ________________ pAli aura prAkRta 255 pAye jAte haiM jaise mAkandika se 'mAgandima' kacaMgala se 'kajaMgala' tathA aciravatI se 'ajiravatI' donoM meM samAna rUpa se hote haiN| para pAli meM isake viparIta pravRtti bhI dikhAI par3atI hai-jaise zabda ke madhya meM sthita ghoSa sparzoM kA aghoSa ho jAnAyathA agarU se akalu, muvaMga se mutiMga, kusIda se kusIta Adi / zaurasenI pUrvakAlika avyaya meM dUNa pratyaya lagatA hai, jaise paThidUNa, pAli meM bhI isI artha meM 'tUna' pratyaya dekhA jAtA hai jaise sotUna, kAtUna aadi| yaha pravRtti kevala zaurasenI meM hI nahIM varan paizAcI prAkRta meM bhI hai, jaise gantUna, ratUna, hasitUna Adi / pekkha, gamissati sakkiti jaise rUpoM meM bhI pAli aura zaurasenI meM samAnatA hai / para kahIM-kahIM pAli zaurasenI se nahIM bhI milatI hai, jaise zaurasenI meM vartamAna kAla ke prathama puruSa ekavacana ke kriyA rUpoM ke anta meM 'di' kA prayoga dekhA jAtA hai jaise 'karedi' 'gacchedi' jaba ki pAli meM karoti aura gacchati rUpa hI hotA hai| isa prakAra zaurasenI ke sAtha pAli ke sambandha ko dekhA gayA tathA yaha jJAta huA ki dhvanyAtmaka aura rUpAtmaka samAnatA hote hue bhI isameM asamAnatAeM bhI haiM / mahArASTro bhI zaurasenI kA vikasita rUpa hai / ise aneka vidvAnoM ne svIkAra kiyA hai| isI prakAra pAli aura paizAcI prAkRta meM jo samAnatAe~ haiM, unako isa prakAra dikhAyA jA sakatA hai, yathA ghoSa sparzoM (ga, d, v| ke sthAna meM aghoSa sparza (ka, t, pa) kA honA / zabda ke madhya sthita vyaJjana kA surakSita rahanA / bhariya, 'sinAna' 'kasaTa' jaise zabdoM meM saMyukta varNoM kA vizleSaNa pAyA jAnA / jJa, Nya aura nya kA 'Ja' meM parivartana ho jAnA / ya kA j meM parivartana na hokara jyoM kA tyoM rahanA / akArAnta pulliMga zabdoM ke prathamA ekavacana meM okArAnta ho jAnA Adi / isa prakAra saMkSepa meM prAkRtoM ke sAtha pAli ke adhyayana se yaha sahajatayA AbhAsa ho jAtA hai ki pAli ko kisI eka prAkRta se sambaddha nahIM kiyA jA sakatA apitu sabhI prAkRtoM ke tattva pAli meM pAye jAte haiN| prAntIya antara ke kAraNa bhI isameM vividhatA pAI jAtI hai| para isa adhyayana se aisA lagatA hai ki prAcIna AryabhASA arthAt vaidika saMskRta ke kAla meM jo jana sAdhAraNa kI boliyA~ pracalita thIM usI meM ina donoM mahApuruSoM ne apanA upadeza diyA thA aura prAcIna bhAratIya AryabhASA meM parivartana ke kAraNa madhya bhAratIya AryabhASA yuga kA udaya huA aura isI se pAli evaM prAkRtoM kA udaya huaa| dUsarI bAta jo isase spaSTa hotI hai, vaha yaha ki vaidika bhASA kI duruhatA ke kAraNa isameM aneka parivartana hue aura isI ke phalasvarUpa pAli (magadha yA madhyamaNDala kI bhASA) kA udaya huA isI kA kramazaH parisaMvAda-4 Page #273 -------------------------------------------------------------------------- ________________ 256 jainavidyA evaM prAkRta : antarazAstrIya adhyayana prAntoM aura pradezoM ke parivartana ke kAraNa vikAsa hotA gayA, jisake phalasvarUpa prAkateM udbhUta huI, tadanantara ina saboM kI svataMtratA evaM svacchandatA ko niyamana karane ke lie pANinI ne saMskRta vyAkaraNa kI racanA kI, jisase bhASA kI ekarUpatA banI jo saMskRta khlaayii| isa prakAra vaidika saMskRta, pAli, prAkRta, saMskRta yaha krama ThIka ho sakatA hai / yaha kahA~ taka sahI hai isa para vidvAn loga vicAra kreNge| zramaNa saMskRti kA pracAra-prasAra inhI donoM bhASAoM ke mAdhyama se huA isIlie inako zramaNa saMskRti kA pratIka kahA jA sakatA hai / Upara ke vicAroM se yaha jJAta hotA hai ki vaidika bhASA ke prayogoM kI kaThinatA ke kAraNa jo parivartana hae usake phalasvarUpa hI bhASA meM saralatA AyI, jisakA rUpa azoka ke zilAlekhoM kI bhASA tathA pAli meM dikhalAI par3atA hai aura isI kA vikAsa anya prAkRtoM ke rUpa meM pAyA jAtA hai| ataH yaha niSkarSa nikAlA jA sakatA hai ki pAli ko prAkRta se alaga nahIM kiyA jA sakatA varan pAli hI prAkRta kA prArambhika rUpa hai yaha kahA jA sakatA hai| bAda meM isakA vikAsa hotA gayA aura vibhinna prAdezika boliyoM ke kAraNa mAgadhI, arddhamAgadhI, zaurasenI, mahArASTrI, paizAcI Adi nAma de diye gye| kucha vidvAnoM ne pAli bhASA ko janasAdhAraNa kI bolI nahIM hone kI AzaMkA kI hai| yaha sahI bhI ho sakatA hai kyoMki jisa samaya pAli bolI ke rUpa meM pracalita hogI usa samaya usakA rUpa kucha bhinna avazya rahA hogA para bAda meM sAhitya kI bhASA ho jAne para usake rUpoM meM parivartana evaM saMzodhana bhI avazya hue hoMge / dUsarI bAta yaha hai ki ye bhASAe~ janasAdhAraNa kI boliyA~ rahI hoNgii| yaha to una mahApuruSoM dvArA samarthita hai| bhagavAn buddha ne apanI-apanI bhASA meM hI dharma ko sIkhane aura samajhane kI AjJA dI thii| jisake phalasvarUpa hI ina bhASAoM meM vividhatA evaM anekarUpatA hai, sAtha hI tripiTaka meM vijJajanoM se lekara striyoM evaM baccoM taka ko pAli meM saMlApa karate dikhAyA gayA hai jisase yaha jJAta hotA hai ki pAli kabhI janasAmAnya kI bhASA avazya rahI hogI, jise bAda meM kucha saMzodhanoM ke sAtha sAhityika rUpa de diyA gayA hogaa| jo Aja pAli tripiTaka ke rUpa meM vidyamAna hai| pAli evaM theravAda vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttarapradeza parisaMvAda-4 Page #274 -------------------------------------------------------------------------- ________________ prAkRta bhASA : eka avicchinna dhArA ___DaoN0 kamalezakumAra jaina bhASAvaijJAnikoM ne prAkRta bhASA ko bhAropIya parivAra kI madhyakAlIna bhAratIya Arya bhASAoM ( 500 I0 pU0 se 1000 I0 taka ) ke antargata svIkAra kiyA hai| isa bhASA kA apanA vizeSa mahattva hai, kyoMki isake samucita jJAna ke abhAva meM anya kisI prAcIna athavA arvAcIna bhAratIya bhASA ke sAhitya kA samucita jJAna evaM Ananda prApta nahIM kiyA jA sakatA hai| prAkRta bhASA ke udbhava evaM vikAsa ko lekara vidvAnoM meM paryApta vaimatya hai| saMskRta ke vidvAn prAkRta kI utpatti saMskRta se mAnakara saMskRta kI prAcInatA athavA zreSThatA siddha karate haiN| prAkRta bhASA ke mUla ke viSaya meM ve prAkRta-vaiyAkaraNoM dvArA prastuta vyutpattiyoM ko sAkSya banAte haiN| prAkRta-vaiyAkaraNoM ne prAkRta kI vyutpatti karate samaya prAkRta kA mUla saMskRta ko batalAyA hai| AcArya hemacandra prAkRta kI vyutpatti karate huye likhate haiM --"prakRtiH saMskRtaM tatra bhavaM tata AgataM vA prAkRtam'' arthAt prakRti saMskRta hai aura usase utpanna athavA AyI huI bhASA prAkRta hai| isI prakAra vAgbhaTAlaMkAra ke eka padya kI vyAkhyA karate huye siMhadevagaNi ne likhA hai ki-"prakRteH saMskRtAd AgataM prAkRtam"3 arthAt prakRti saMskRta hai aura usase AyI huI bhASA prAkRta hai| prAkRta kI saMskRtamUlaka ukta vyutpattiyoM kA vAstavika mantavya samajhe binA yaha mata vyakta kiyA jAtA hai ki prAkRta kA mUla saMskRta hai aura usI se prAkRta bhASA kA vikAsa huA hai| ataH yahA~ yaha vicAraNIya hai ki prAkRta kA mUla kyA hai tathA isa sandarbha meM prAkRta vaiyAkaraNoM kI vyutpattiyA~ kahA~ taka tarkasaMgata haiN| 1. siddhahemazabdAnuzAsana, 1/1 vRtti / 2. saMskRtaM svargiNAM bhASA zabdazAstreSu nizcitA / prAkRtaM tajjatattulyadezyAdikamanekadhA / / ----vAgbhaTAlaMkAra ( siMhadevagaNikRta TIkA sahita ), hindI TIkAkAra-DaoN0 satyavratasiMha, caukhaMbA vidyAbhavana, cauka, vArANasI-1, san 1657, 2/2 / 3. vahI, 2/2 vRtti ( siMhadevagaNikRta ) / parisaMvAda-4 Page #275 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana prAkRta bhASA kA artha hai- -jana sAdhAraNa ke bolacAla kI bhASA / ataH isa bolacAla kI prAkRta ko dezabhASA kahanA adhika upayukta hogA / sAmAnya rUpa se vicAra karane para jJAta hotA hai ki prAkRta bhASA kA bolacAla ke rUpa meM prayukta prathama rUpa zuddha bolI kA rUpa thA, jise hama cAheM to suvidhA kI dRSTi se prAkRta bolI bhI kaha sakate haiM / isI kA vikasita rUpa Age calakara do dhArAoM meM vibhakta dikhAI detA hai - prathama vaha rUpa jo prAkRta bolI se vyAkaraNa vihIna kAvya racanA meM prayukta huA hai, aura dUsarA rUpa vaha jo prAkRta bhASA ke tatkAlIna vikasita rUpa ko dRSTigata rakhakara prAkRta- vaiyAkaraNoM dvArA vyAkaraNa ke kaThora niyamoM se jakar3a diyA gayA hai / yahI uttarakAlIna vyAkaraNa sammata rUpa sAhityika prAkRta ke rUpa meM sAmane AyA / isa uttarakAla meM jina prAkRta-granthoM kI racanA huI unakA AdhAra prAkRta vyAkaraNa sammata thA / isa prakAra kI racanAoM ke udAharaNa ke rUpa meM udyotanasUri kI prAkRta racanA kuvalayamAlAkahA ( 779 I0 ) ko prastuta kiyA jA sakatA hai / yaha sAhityika bhASA, vyAkaraNa ke niyamoM meM baddha hone ke kAraNa kramazaH kliSTa hotI gaI aura usakA vaha rUpa na rahA jo prArambha meM jana sAdhAraNa kI bolI ke rUpa meM vikasita huA thA / ataH ise eka navIna nAma sAhityika prAkRta diyA gayA / ise saMskRta prAkRta, parimArjita prAkRta athavA pariSkRta prAkRta bhI kahA jA sakatA hai / yahA~ yaha dhyAtavya hai ki isa pariSkRta prAkRta kA prayoga kAvya racanA meM to hone lagA, kintu jo bolacAla kI bhASA thI, vaha vyAkaraNa ke niyamoM meM baddha na ho sakI aura vaha apane nitya navIna rUpa meM satata vikasita hotI rahI, pravahamAna hotI rahI / 258 prAkRta bhASA kA yaha rUpa Rgveda kAla se bhI pUrva pracalita janabolI kA vikasita rUpa hai, jo aneka thaper3oM se gujarakara apane isa vikasita rUpa ko prApta ho sakA hai| ataH yaha sahaja hI kahA jA sakatA hai ki vaidika saMskRta aura prAkRta kI jananI, vaidika kAla se pUrva pracalita eka janabolI thI / isaliye DaoN0 nemicandra zAstrI ne saMskRta aura prAkRta ke madhya kArya-kAraNa athavA janya - janakabhAva ko asvIkAra karate huye jo donoM bhASAoM ko sahodarA kahA hai paravartI kAla meM kucha viziSTa logoM ne pratiSThA pradAna kI aura use apane mUla rUpa meM vaha yathArtha hai / vaidika saMskRta ko devabhASA ke rUpa meM surakSita rakhane ke liye aneka Thosa 4. dekhie prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa, tArA pablikezansa, kamacchA, vArANasI, 1966, pRSTha 13 / parisaMvAda -4 Page #276 -------------------------------------------------------------------------- ________________ prAkRta bhASA : eka avicchinna dhArA prayatna kiye, jisase vaidika bhASA Aja bhI ( kiJcit parivartana ke sAtha ) apane mUla rUpa meM surakSita hai| isa vaidika bhASA ke samAnAntara eka jo anya bhASA vikasita huI thI, vaha hai prAkRta bhaassaa| yataH donoM bhASAoM kI jananI eka anya pUrva pracalita janabolI hai, ataH usa janabolI ke kucha zabda donoM bhASAoM meM Aja bhI samAna rUpa se dekhe jA sakate haiN| DaoN. ricarDa pizala ne aise aneka zabdoM kA ullekha kiyA hai aura anta meM likhA hai ki-- "prAkRta kA mUla saMskRta ko batAnA sambhava nahIM hai aura bhramapUrNa hai|'' yahI kAraNa hai ki prAkRta bhASA laukika saMskRta kI apekSA vaidika saMskRta ke adhika nikaTa hai| vaidika saMskRta aura prAkRta ke zabdoM evaM dhAtuoM meM dvivacana kA abhAva ukta bhASAoM kI samAnatA kI eka mahattvapUrNa kar3I hai| isa prasaMga meM DaoN0 pizala kA yaha kathana bhI mananIya hai ki -"prAkRta bhASA kI jar3e janatA kI boliyoM ke bhItara jamI huI haiM aura inake mukhya tattva AdikAla meM jItI-jAgatI aura bolI jAne vAlI bhASA se liye gaye haiM; kintu bolacAla kI ve bhASAe~, jo bAda ko sAhityika bhASAoM ke pada para car3ha gaIM, saMskRta kI bhAMti hI Thoko-pITI gaIM, tAki unakA eka sugaThita rUpa bana jAya / "6 isa prakAra kI jo pariSkRta prAkRta athavA sAhityika bhASA bana gaI, usakA pravAha ruka gayA, kintu bolacAla kI prAkRta kA vikAsa avaruddha na ho skaa| bhinna-bhinna kSetroM meM bole jAne ke kAraNa isa bhASA ne aneka kSetrIya nAma bho dhAraNa kiye| bharatamuni ne kSetroM ke AdhAra para prAkRta ke sAta bhedoM kA ullekha kiyA hai mAgadhI, avantijA, prAcyA, saurasenI, ardhamAgadhI, bAlIkA, aura dAkSiNAtyA / ' vividha prAkRtoM ke ye nAma bhinna-bhinna kSetroM meM bole jAne kA spaSTa saMketa karate haiN| ina vividha prAkRtoM kA vikAsa bhAratIya Arya bhASAoM ke vikAsa kA itihAsa hai| mahAkavi rudraTakRta kAvyAlaMkAra kI TIkA 5. prAkRta bhASAoM kA vyAkaraNa, ricarDa pizala, anuvAdaka---DaoN0 hemacandra jozI, bihAra rASTra-bhASA pariSad, paTanA-3, 1958, pairA 6, pRSTha 8-9 / 6. prAkRta bhASAoM kA vyAkaraNa, pairA 9, pRSTha 14 / 7. mAgadhyavantijA prAcyA sUrasenyardhamAgadhI / bAlIkA dAkSiNAtyA ca saptabhASAH prakIrtitAH // -nATyazAstram ( kAvyamAlA 42 ), sampA0-paNDita kedAranAtha sAhityabhUSaNa, bhAratIya vidyA prakAzana, dillI, punarmudraNa 1983, 17/48 / parisaMvAda-4 Page #277 -------------------------------------------------------------------------- ________________ 260 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana ( vi. saM. 1125 ) meM zvetAmbara jaina vidvAn namisAdhu ne eka padya ' kI vyAkhyA ke antargata likhA hai " prAkRteti / sakalajagajjantunAM vyAkaraNAdibhiranA hitasaMskAra: sahajo vacanavyApAraH prakRtiH / tatra bhavaM saiva vA prAkRtam / ........ prAkpUrvaM kRtaM prAkRtaM bAlamahilAdisubodhaM sakalabhASAnibandhanabhUtaM vacanamucyate / meghanirmuktajalamivaikasvarUpaM tadeva ca dezavizeSAtsaMskArakaraNAcca samAsAdita vizeSaM satsaMskRtAdyuttaravibhedAnApnoti / ataeva zAstrakRtA prAkRtamAdau nirdiSTaM tadanu saMskRtAdIni / pANinyAdi vyAkaraNoditazabdalakSaNena saMskaraNAtsaMskRtamucyate / " arthAt saMsAra ke samasta prANiyoM kA vyAkaraNAdi saMskAra se rahita sahaja vacana vyApAra prakRti hai aura usase hone vAlI athavA vahI prAkRta hai / prAkRta zabda do padoM se banA hai - prAk + kRta / jisakA artha hai pahale kiyA gayA / bAlakoM aura mahilAoM ke lie yaha sahaja hai tathA samasta bhASAoM kA mUla ( kAraNabhUta ) hai | yaha prAkRta, meghanirgata jala kI bhA~ti pahale eka rUpa hai, punaH vahI prAkRta deza athavA kSetravizeSa aura saMskAra vizeSa ke kAraNa bheda ko prApta karatI huI saMskRta Adi uttarabhedoM ko prApta hotI hai / isIlie zAstrakAra rudraTa ne pahale prAkRta kA nirdeza kiyA hai aura tatpazcAt saMskRta Adi kA / pANinI Adi vyAkaraNoM ke niyamAnusAra saMskAra kiye jAne ke kAraNa vahI prAkRta saMskRta kahalAtI hai / uparyukta tathyoM ko dhyAna meM rakhakara yadi hama gambhIratApUrvaka vicAra kareM to pratIta hotA hai ki bolacAla ke rUpa meM prayukta vibhinna prAkRteM hI bhAratIya AryabhASAoM ke vikAsa ke mUla me kAraNa haiM / jo prAkRteM saMskRta bhASA kI taraha prAkRta vyAkaraNa ke niyamoM meM baddha ho gaIM, ve sImA meM baddha jalAzaya kI taraha sthira ho gaIM aura unakA vikAsa avaruddha ho gayA, kintu bolacAla kI prAkRteM unmukta bhAva se apanI svataMtra dhArA meM pravAhita hotI rahIM; kyoMki koI bhI vyakti bolacAla kI 8. prAkRta saMskRta - mAgadha-pizAcabhASAzca sUrasenI ca / SaSTho'tra bhUribhedo dezavizeSAdapabhraMzaH // --kAvyAlaMkAra (rudraTa), zrI namisAdhukRta saMskRta TIkA sahita, prakA0 - motIlAla banArasIdAsa, baMgaloM roDa, javAharanagara, dillI-7, saMskaraNa 1983, 2/12, pRSTha 13 / 9. bahI, 2 / 2, pRSTha 13 / parisaMvAda -4 Page #278 -------------------------------------------------------------------------- ________________ prAkRta bhASA : eka avicchinna dhArA 261 bhASA kI dhArA ko sAhityika bhASA ke svarUpa meM bA~dhane meM na to samartha huA hai aura na hogA / isa tathya ko eka choTe se udAharaNa ke mAdhyama se samajhA jA sakatA hai| gaMgA kI dhArA gaMgotrI se prArambha hokara gaMgAsAgara meM vilIna hotI hai| yahA~ yaha prazna svAbhAvika hai ki isa prAkatika rUpa se bahane vAlI gaMgA kI dhArA ko kyA koI roka sakatA hai / athavA kyA isa nimnagA dhArA ke pravAha ko avaruddha kiyA jA sakatA hai ? isakA uttara nakArAtmaka hI hogaa| kyoMki gaMgA kI dhArA ko rokane ke lie koI kitanA hI bar3A vA~dha banA de, kintu dhArA yA to usa bA~dha ko tor3akara yA Upara se bahakara Age bar3hegI yA apane pUrva mArga ko badalakara / lekina svataMtratApUrvaka Age bar3hegI avazya / yahI bAta prAkRta bhASAoM ke sAtha hai / jaba vibhinna prAqateM/dezI bhASAe~ sAhityArUr3ha hokara prAkRta vyAkaraNa sammata / ho gaI taba prAkRtoM/dezI bhASAoM kA pravAha taTabandha tor3akara Age bar3ha gayA aura vahA~ jo boliyoM kA sAhitya ke rUpa meM vikAsa huA, use kAlAntara meM apabhraMza kahA gyaa| apabhraMza bhI jaba sAhityArUr3ha ho gaI to usa taTabandha ko tor3akara jo janabolI Age bar3hI, usase jo boliyA~ vikasita huI, ve navya bhAratIya Arya bhASAoM ke rUpa meM vikasita huii| magahI, jUnI, gujarAtI, DhUMDhArI, bundelakhaNDI, baghelI Adi boliyA~ bhI isI prAkRta ke vikasita rUpa haiN| vibhinna kSetroM meM boliyoM ke rUpa meM jo vyavahAra hotA hai, usameM vibhinna prAkRtoM/apabhraMzoM ke zabda mUla rUpa meM athavA kiJcit parivartana ke sAtha pracura mAtrAmeM upalabdha hote haiN| tAtparya yaha ki prAkRta bhASA eka aisI dhArA hai, jo vaidika kAla ke pahale se hI Aja taka bahatI calI A rahI hai / Aja bhI striyoM evaM baccoM kI bolacAla kI bhASA meM idhara ko ihara, bAbU ko bAU, jAo ko jo Adi aneka rUpa dikheMge, jo prAkRta bhASA kI dhArA ke hI aMga haiN| yaha bolacAla meM prayukta hone vAlI bhASA samaya-samaya para gaMgA kI dhArA kI bhA~ti apanA AkAra-prakAra badalatI huI Age bar3ho hai, bar3ha rahI hai / ataH prAkRta bhASA kI utpatti saMskRta jaisI kisI sAhityika bhASA se mAnanA saMgata nahIM hai| prAkRta ko svabhAvasiddha prAcInakAla se calI Ane vAlI bhASA mAnane para yaha prazna sAmane AtA hai ki AcArya hemacandra Adi kucha prAkata vaiyAkaraNa prAkRta kI utpatti saMskRta se kyoM mAnate haiM ? isakA samAdhAna yaha hai ki prAkRta. vaiyAkaraNa mUlataH saMskRta ke vidvAna haiM aura unake samakSa prAkRta vyAkaraNa likhane ke lie saMskRta bhASA AdhArabhUta thii| ataH unhoMne prAkata zabdoM kI vyutpatti ke lie parisaMvAda-4 Page #279 -------------------------------------------------------------------------- ________________ 262 jainavidyA evaM prAkRta : antarazAstrIya adhyayana saMskRta ko prakRti mAna liyA aura jisa prakAra prAkRta-vaiyAkaraNoM ne prAkRta zabdoM kA sarjana karate samaya saMskRta bhASA ke zabdoM ko AdhAra banAyA, kintu AdhAra banAne mAtra se saMskRta ko prAkRta kI jananI mAnanA tarkasaMgata nahIM hai| isI ko spaSTa karate huye DaoN0 nemicandra zAstrI ne likhA hai ki-"prAkRta bhASA kI utpatti saMskRta se nahIM huI hai, kintu 'prakRtiH saMskRtam' kA artha hai prAkRta bhASA ko sIkhane ke lie saMskRta zabdoM ko mUlabhUta rakhakara unake sAtha uccAraNa bheda ke kAraNa prAkRta zabdoM kA jo sAmya-vaiSamya hai usako dikhAnA arthAt saMskRta bhASA ke dvArA prAkRta bhASA ko sIkhane kA prayatna karanA hai|"1. prAkRta bhASA ke upalabdha sabhI vyAkaraNa sambandhI grantha saMskRta meM haiN| eka bhI prAkRta vyAkaraNa aisA nahIM likhA gayA hai, jo prAkRta bhASA meM nibaddha ho / yaha bhau ukta kathana kI puSTi meM sahAyaka hai| niSkarSa yaha hai ki bhASA kisI vyakti, deza athavA sampradAya vizeSa kI nahIM hotI hai, apitu jana sAmAnya kI hotI hai| ataH prAkRta kI avicchinna dhArA kA adhyayana karane ke lie uparyukta tathyoM ko dhyAna meM rakhakara Age bar3hanA caahiye| isase prAkRtoM kA vAstavika rUpa aura navya bhAratIya Arya bhASAoM ke vikAsa meM prAkRta ke yogadAna kA samyak mUlyAMkana ho skegaa| jaina-bauddhadarzana vibhAga, saMskRtavidyA dharmavijJAna saMkAya, kAzI hindU vizvavidyAlaya, vArANasI-221005 10. prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa, pRSTha 13 / parisaMvAda-4 Page #280 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva DaoN0 premasumana jaina, DaoN0 udayacandra jaina bhAratIya AryazAkhA parivAra kI bhASAoM ko vidvAnoM ne jina tIna vargoM meM vibhAjita kiyA hai ve isa prakAra haiM 1. prAcona bhAratIya aarybhaassaa| 2. madhyakAlIna bhAratIya aarybhaassaa| 3. Adhunika bhAratIya AryabhASA / bhASAzAstra ke itihAsa meM vidvAnoM ne jo adhyayana prastuta kiye haiM unase yaha sAmAnya niSpatti huI hai ki ina sabhI AryabhASAoM kA eka dUsare ke sAtha sambandha hai| vaidika bhASA, saMskRta, prAkRta evaM Adhunika AryabhASAoM para svatantra rUpa se kaI adhyayana prastuta ho cuke haiN| kucha ina bhASAoM ke tulanAtmaka adhyayana se bhI sambandhita haiN| kintu vaidika bhASA aura prAkRta bhASA ke tulanAtmaka adhyayana kI dizA meM koI svatantra rUpa se aura gaharAI se kArya huA ho, aisA hamAre dekhane meM nahIM AyA hai| prAkRta bhASA para kArya karane vAle vidvAnoM ne avazya hI prasaMgavaza prAkRta aura vaidika bhASA kI samAna pravRttiyoM kI saMkSepa meM carcA kI hai, kintu vaidika bhASA aura vyAkaraNa para dezI-videzI vidvAnoM ke jo grantha hama dekha sake haiM, unameM vaidika bhASA meM prAkRta ke tattvoM kA saMketa bhI nahIM miltaa|' prAcIna bhASAoM ke tulanAtmaka adhyayana kI dizA meM yaha sthiti nirAzAjanaka hI kaho jaayegii| adhyayana sAmagrI prAkRta bhASAoM kA adhyayana prastuta karate samaya DaoN0 pizela, paM0 becaradAsa dozI, DaoN0 prabodha paMDita, DaoN0 katre, DaoN. nemicandra zAstrI Adi vidvAnoM ne apane granthoM meM vaidika bhASA meM prAkRta tattvoM ke vivecana ke kucha saMketa diye haiN| ye saMketa isa dizA meM isa kArya ko karane ke lie preraNAdAyI haiN| kucha bhASAvidoM meM DaoN. sunItakumAra caTarjI, DaoN0 sukumAra sena, pro0 tagAre, DaoN0 bhayANI, DaoN0 guNe Adi ne bhI isa tathya ko svIkAra kiyA hai ki vaidika bhASA ke sAtha-sAtha jo janabolI cala rahI thI vaha prAkRta kA prArambhika rUpa hai aura usase kucha samAna tattva vaidika bhASA aura prAkRta parisaMvAda-4 Page #281 -------------------------------------------------------------------------- ________________ 264 jainavidyA evaM prAkRta : antarazAstrIya adhyayana meM samAna rUpa se grahaNa kiye gaye haiN| 3 jyUnsa glAsa ne bhI apane phalAMga vyAkhyAnoM meM vaidika bhASA aura prAkRta ke sambandha ko spaSTa karane kA prayatna kiyA hai| idhara gata do dazakoM meM jo prAkRta bhASA para vibhinna seminAra hue haiM, unameM bhI Adhunika vidvAnoM meM se kucha ne isa dizA meM prakAza DAlane kA prayatna kiyA hai 5 isa avadhi meM vaidika bhASA aura prAkRta sAhitya para jo kArya sAmane Aye haiM unake tulanAtmaka adhyayana se bhI vaidika bhASA meM prAkRta ke tattva khoja nikAlane meM suvidhA prApta huI hai| isa taraha uparyukta sAmagrI ke AdhAra para vaidika bhASA aura prAkRta ke sambandha ko sodAharaNa spaSTa karane kA prayatna kiyA jA sakatA hai| yadyapi saMkalita sAmagrI aura adhyayana kI naI dizAoM ke AdhAra para yaha viSaya eka svatantra graMtha kA viSaya hai| kintu yahA~ rUparekhA ke rUpa meM kucha samAnatAoM para hI vizleSaNa prastuta kiyA jA rahA hai| vaidika bhASA prAcIna bhAratIya Arya bhASA ke pratinidhi grantha mUlataH cAra veda haiN| yadyapi ina cAroM vedoM kI bhASA meM vidvAnoM ne kucha stara nizcita kiye haiM, kintu usakI saMracanA meM prAyaH ekarUpatA pAyI jAtI hai| vaidika vidvAn aura Adhunika bhASAvid yaha svIkAra karate haiM ki vedoM kI bhASA usa samaya meM pracalita kaI loka bhASAoM kA milA julA rUpa hai, jise chAMdasa bhASA ke nAma se jAnA gayA hai / chAMdasa bhASA tatkAlIna janabhASA kA pariSkRta rUpa hai| yahI tattva vartamAna meM upalabdha prAkRta sAhitya kI bhASA meM thor3e-bahuta parivartanoM ke sAtha pAye jAte haiM / ataH bhASAvidoM kA yaha niSkarSa hai ki vaidika bhASA aura prAkRta-bhASAe~ kisI eka mUla srota se sambandha rakhatI haiM / jo usa samaya kI janabhASA rahI hogii| prAcIna bhASA ke vikAsa ke mUla meM vidvAnoM ne tIna dezI vibhASAoM kA prabhAva svIkAra kiyA hai| (i) udIcya ( uttarIya vibhaassaa)| (i) madhyadezIya vibhASA / (iii) prAcya yA pUrvI vibhaassaa| inameM se udIcya vibhASA se chAMdasa bhASA vikasita huI, jisameM vaidika sAhitya likhA gayA hai / aura prAcya yA pUrvI vibhASA se prAkRtoM kA vikAsa huA hai| sAMskRtika vikAsa kI dRSTi se dekheM to yaha krama ThIka pratIta hotA hai ki vedoM ko parisaMvAda-4 Page #282 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva 265 saMracanA paMjAba, athavA udIcya pradeza meM huI mAnI jAtI hai| ataH vaidika bhASA meM udIcya vibhASA kA adhika prabhAva rahA aura prAkRta bhASAoM kA sAhitya athavA prayoga pUrvI pradezoM meM adhika rahA isa kAraNa usameM prAcyA vibhASA ke tattva vikasita hae haiN| kintu donoM vibhASAe~ samakAlIna hone se eka dUsare ko prabhAvita karatI rahI haiM, isI kAraNa se vaidika bhASA aura prAkRta meM kaI samAnatAe~ prApta hotI haiM / vaidika bhASA meM mUrdhanya dhvaniyoM kA prayoga, na ke sthAna para Na kA prayoga, vibhakti rUpoM Adi meM vaikalpika rUpoM kA prayoga, kriyAoM meM sImita lakAroM kA prayoga Adi vizeSatAe~ usameM prAkRta tattvoMke mizraNa ko prakaTa karatI haiN| inhIM pravRtiyoM ke kAraNa vaidika bhASA ke sAtha-sAtha janabhASA prAkRta kA astitva svayameva siddha hotA hai / bAkaranAgala kahate haiM ki prAkRtoM kA astitva nizcita rUpa se vaidika boliyoM ke sAtha-sAtha vartamAna thA, inhIM prAkRtoM se paravartI sAhityika prAkRtoM kA vikAsa huA hai / DA0 viMTaranitja bhI yahI kahate haiM ki saMskRta ke vikAsa ke sAtha hI sAtha aura samAnAntara bolacAla kI AryabhASAoM kA adhika svAbhAvika vikAsa bhI cala rahA thA, jinheM hama madhyayugI bhAratIya bhASAeM ( pAlI, prAkRta, apabhraMza ) kahate haiN| ve sIdhe saMskRta kI upaja nahIM haiM, apitu prAcIna loka bhASAoM ( vaidika bhASA ) se anubaddha haiN| vaidika bhASA ke uparAnta jaba pANinI ne apane samaya kI prAyaH samasta bhASAoM ko ekarUpatA meM bA~dhane ke lie bhASA kA saMskAra kara saMskRta bhASA kA vyAkaraNa banAyA to unhoMne bhI apane pUrvavartI vaidika bhASA aura prAkRta kI samAna pravRttiyoM kA saMketa apane grantha meM kiyA hai| vaidika-prakriyA meM prAyaH isI prakAra ke zabdoM kA kathana hai| bahulaM chaMdasi Adi kahakara pANinI vaidika bhASA ke vaikalpika prayogoM kA saMketa karate haiN|' jo prAkRta kI eka sAmAnya vizeSatA hai| prAcIna bhAratIya bhASAoM kI ina pravRttiyoM ko saMskRta meM nibaddha kara dene ke uparAnta bhI tatkAlIna sAhitya meM janabhASA ke tattva prayukta hote rahe haiM / yadyapi unakI mAtrA vaidika bhASA kI apekSA kucha kama hai| brAhmaNa, upaniSad, rAmAyaNa evaM mahAbhArata ke praNayana meM bhI vizuddha rUpa se saMskArita bhASA ke niyamoM kA pAlana nahIM huA hai / cUMki inakA sambandha loka jIvana se thaa| ataH yatra-tatra lokabhASA ke tattva bhI ina kAvyoM meM prayukta hue haiN| mahAkAvya yuga ke bAda to pAlo-prAkRta ke prayoga loka aura sAhitya donoM meM hone lagate haiN| jisakA udAharaNa tripiTaka, Agama evaM prAkRta kA zilAlekhI sAhitya hai / ataH vaidika yuga se lekara mahAvIra aura buddha ke yuga taka prAkRta bhASA kA vikAsa aura prAkRta kA samakAlIna sAhitya tathA saMskRti se sambandha Adi viSayoM para gaharAI se adhyayana parisaMvAda-4 21 Page #283 -------------------------------------------------------------------------- ________________ janavidyA evaM prAkRta : antarazAstrIya adhyayana kiyA jAnA apekSita hai| yahA~ hama vaidika bhASA meM prAkRta ke tattvoM ke anveSaNa taka hI apane ko sImita rakhate haiN| prAkRta bhASA bhASAvidoM ne prakRti arthAt svabhAva se utpanna lokabhASA ko prAkRta bhASA kA nAma diyA hai| ataH prAkRta bhASA kA artha huA logoM kA svAbhAvika vacana-vyApAra / isI svAbhAvikatA ke kAraNa prAkRta kucha viziSTa varga kI bhASA na hokara jana-sAmAnya kI bhASA banI rahI hai| sAhitya kI dRSTi se mahAvIra ke bAraha Agama grantha Adi jisa bhASA meM prAk kRta arthAt sarvaprathama likhe gaye hoM, usa bhASA ko bhI prAkRta nAma diyA gayA hai| yaha prAkRta bhASA kevala darzana granthoM taka hI sImita nahIM hai, apitu lagabhaga do hajAra varSoM kI avadhi meM isameM bhAratIya sAhitya kI prAyaH sabhI vidhAoM meM grantha likhe gaye haiN| isa vizAla sAhitya ko dhyAna meM rakhakara prAkRta vaiyAkaraNoM evaM Adhunika vidvAnoM ne prAkRta bhASA kI kaI vizeSatAeM rekhAMkita kI haiN| bhAropIya parivAra ko bhASAoM ke adhyayana karane ko jo vizeSa paddhati bhASAvidoM ne pracalita kI hai, use bhASA-vijJAna ke nAma se jAnA jAtA hai| bhAropIya parivAra kI bhASAoM kA sambandha, svarUpa evaM vikAsa kI dRSTi se isa kSetra meM sarvAdhika pracalita sazakta bhASA saMskRta ke sAtha rahA hai| ataH saMskRta ke atirikta anyabhASAoM kA adhyayana vaiyAkaraNoM aura Adhunika bhASAvidoM ne saMskRta bhASA kI pravRttiyoM ko mUla meM rakhakara kiyA hai| yahA~ taka kI avestA, jarmana, grIka, laiTina Adi bhASAoM kI pravRttiyoM kA jJAna karAne ke lie bhI saMskRta ko mUla meM rakhA gayA hai|11 adhyayana kI dRSTi se inake mUla meM saMskRta hote hue bhI jisa prakAra ye sabhI bhASAe~ Aja svataMtra bhASAe~ mAnI jAtI haiM, usI prakAra prAkRta bhI eka svataMtra vikasita bhASA hai, bhale hI usakI pravRttiyoM kA adhyayana Aja taka saMskRta ko mAdhyama banAkara kiyA gayA ho| __ yahI sthiti vaidika bhASA ke adhyayana kI rahI hai| usakI sabhI pravRttiyoM ko saMskRta meM khojane kA prayatla kiyA gayA hai, jabaki usakI aneka pravRttiyA~ prAkRta bhASA se milatI-julatI haiN| vaidika bhASA ke pUrva pracalita janabhASA prAkRta ke svarUpa ko prakaTa karane vAle sAhitya kA abhAva hone se yaha kaha pAnA Aja kaThina hai ki vaidika bhASA meM jo prAkRta ke tattva prApta hote haiM ve maulika haiM athavA vaidika bhASA se parisaMvAda-4 Page #284 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva 267 unakA prAkRtIkaraNa huA hai| vaidika sAhitya meM prAkRta prathamA vibhakti eka vacana meM prayukta devo, deva, deva ina zabdoM meM se kauna mUla hai tathA kauna tadbhava / isakA nirNaya karanA vidvAnoM ke samakSa vicAraNIya prazna hai| yadyapi bhASAvidoM ne mukha saukarya Adi kAraNoM dvArA bhASA ke vikAsa ko kaThinatA se saralatA kI ora gati karane kI bAta kahI hai| kintu yaha aMtima niSkarSa nahIM hai| mukha zabda se mu~ha banA athavA mu~ha se mukha isa prakAra ke parivartanoM ko naye DhaMga se socA jAnA Avazyaka ho / gayA hai| tabhI vaidika bhASA, saMskRta aura prAkRta Adi bhASAoM ke vikAsa ko aitihAsika krama se samajhA jA skegaa| ataH prastuta nibaMdha meM philahAla pracalita pravRtti kA Azraya lete hue saMskRta ko mUla meM rakhakara vaidika bhASA meM prAkRta tattva spaSTa karane kA prayatna kiyA gayA hai| bhASAvidoM dvArA svIkRta zabdAvalI ke anusAra vaidika bhASA kI nimna pravRttiyoM meM prAkRta ke tattva dekhe jA sakate haiN| jaise-(1) svara parivartana (2) vyaJjanoM kA saralIkaraNa (3) zabdarUpoM meM vaikalpika prayoga (4) vibhaktilAghava evaM vacanalAghava (5) dezI zabdoM ke prayoga kI adhikatA (6) mUrdhanya dhvaniyoM kA prayoga (7) kriyArUpoM meM lAghava (8) kRdaMta pratyayoM kA saralIkaraNa (9) saMdhi prayogoM meM prakRtibhAva aadi| dhvani parivartana vaidika bhASA aura prAkRta bhASA meM dhvani parivartana ke antargata svara aura vyaMjanoM ke parivartana meM kaI sAmya dekhe jA sakate haiN| vaidika bhASA meM aise kaI udAharaNa prApta hote haiM, jinheM suvidhA kI dRSTi se svara-parivartana aura vyaMjana-parivartana ke antargata prastuta kiyA jA sakatA hai| svara parivartana svara parivartana ke antargata hrasva svara kA dIrgha ho jAnA, dIrgha svara kA hrasva honA, eka svara ke sthAna para dUsare svara kA prayoga honA, vyaMjana ke sAtha svara kA Agama ho jAnA tathA svaroM kA lopa ho jAnA Adi pravRttiyA~ vaidika bhASA aura prAkRta meM prAyaH samAna dekhI jAtI haiN| bhASA vijJAna meM hrasva mAtrA kA niyama bahuta pracalita hai| prAkRta meM yaha pravRtti adhika pAyI jAtI hai ki kabhI svara hrasva se dIrgha evaM dIrgha se hrasva ho jAte haiN| vaidika bhASA meM bhI yaha pravRtti dekhane ko milatI hai| parisaMvAda-4 Page #285 -------------------------------------------------------------------------- ________________ 268 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana vaidika pAyarDa harI durlabha pUso duallaM mahi yathA :(1) hrasva kA dIrgha saMskRta prAkRta pinA' 3 (R, 1,15,5) azva Aso athA (R, 1,76,3) varSaH vAso menA' (atharva-1,9,3) prakaTa harI (atharva 1,6,2) hari dUlaha (atha 4,9,8) dUlaha pUruSa15 (yaju-12-78-1) puruSa, puSya vAyU (R 1-2-4) vAyu vAyU dUnAza (R4-9-8) durnAza, dukUla dIrgha kA hrasva amatra (R2-36-4) amAtra amatta mahi (R 1-119-4) mahI rodasiprA (R 10-88-10) raudasIprA-gabhIram gahiraM prAkRta meM eka vizeSa pravRtti hai ki zabdoM ke svara dUsare svaroM meM badala jAte haiM / jaise-a kA i, u Adi / yahI pravRtti vaidika bhASA meM milatI hai| (3) svarAgama mahitva (atharva 4-2-4) mahatva, uttama uttimo aGgira (yaju 12-8-1) aMkAra, madhyamaH majjhimo tanuvam (ta, saM 7-22-1) tanvam taNuvaM suvarga (tai0 4-2-3) savargaH suvaggo triyambakam (vai0 pra06-4-86) tryambakam, vyajana viaNaM sudhiyo6 sudhyo, kUpAsa kuppiso, kuppAso rAtriyA'7 rAjyA, dravya daviya (4) svaralopa pUSNe (yaju-3-8-15) pUSaNa, prastAvaH paruSparu (atharva 4-9-4) paruSAparu, dAvAgni davaggI uta tmanA (yaju 13-52-1) uta AtmanA, alAvu lAvU patthavo parisaMvAda-4 Page #286 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva ka (5) i kA e edaM (sA0 666) eaM eMdra (sA0 393) iMdra, zayyA sejjA eto (sA0 350) itaH eo (6) R ke parivartana prAkRta meM prAcIna bhAratIya AryabhASA ke R varNa kA abhAva hai aura usake sthAna para a, i, u, e, ri Adi kA prayoga hotA hai / yathA--- karAma (yaju 19-62-1) karai pitara (atharva 6-120-5) pitR piara mAtara (a0 6-120-1) mAara pitA (a0 6-120-2) pitR piA-pidA rajiSTham (vai0 pra0 6-4-162) rujiSTham, Rddhi riddhi buMda (nirukta pR0 522) kuTha (R. 1-46-4) kRta, pRthivI gaheM (vai0 pra.) Rdha, vRntam ai kA eka kevata kaivata, zailA voDhave voDhavai, airAvaNa erAvaNa medhye medhya, kailAsa kelAsa senyaM (a0 kA0 18-1-40) senya (8) au kA o21 oSadhI auSadhI oSahi snopazA svaupazA, kaumudI komuI aya kA e tredhA ( yaju05-15-1) trayadhA, saundarya sunderaM zreNI22 zrayaNI, nayati neti antareti (zata 1-2-3-18) antarayati, kayalI kelI kSeNAya23 kSayaNAya, kayala kelaM a- , , , tstshaa zl- smyu , & # % zlddho tstshaa blowM , , bhyaa th- edha9 selA sainyaM parisaMvAda-4 Page #287 -------------------------------------------------------------------------- ________________ oNai devaH - maH 270 jainevidyA evaM prAkRta : antarazAstrIya adhyayana (10) ava ko o zroNI (atha0 1-2-3) zravaNa, navamallikA NomAliyA loNa24 lavaNa loNa onati25 avanayati (11) visarga kA o prAkRta meM visarga kA prayoga nahIM hotA hai| prAyaH isake sthAna para e athavA o prayukta hotA hai| vaidika bhASA meM yadyapi visarga kA prayoga hotA hai, kintu unake vikalpa rUpoM meM e aura o vAle prayoga bhI pAye jAte haiM / yathAdevA (R 1-1-5) devo vAyo (atha-1-22-1) vAyaH so ( R1-191-11) (12) visarga kA lopa deva (R. 1-13-11) devaH vAya (R 1-2-2) vAyaH sa (R 1-1-2 (a 2-1-3) (13) e kA prayoga ye (R 1-19-37) (14) vyaJjanaparivartana prAkRta zabdoM meM vyaJjana parivartana kI pravRtti kaI prakAra se dekhI jAtI hai / kaI jagaha Adi vyaJjana kA lopa, kaI jagaha madhya-vyaJjana lopa aura kaI sthAnoM para antya vyaJjanoM kA / vaidika bhASA meM ye sabhI prakAra ke vyaJjana parivartana pAye jAte haiN| kucheka udAharaNa draSTavya haiM :(15) ka ko ga gulpha (atha0 1-20-2) kulapha, eka ego kArta, kAkaH (16) kha ko ha maha (R 1-22-11) makhaH, mukha saH gArta25 kAgo parisaMvAda-4 Page #288 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva 271 naDo bhaDo ghaDo ghaDai dAlima kIlai IE FEIE aa (17) Ta koDa havyarAD (R1-12-6) havyarATa, naTaH janarAD (yaju 5-24-1) janarATa, bhaTaH svarAD (yaju 5-24-1) svarATa, ghaTaH samrAD (yaju 4-30-1) samrATa, ghaTati (18) Da ko la Ile26 IDe, dADima ahelamAna aheDamAna, krIDati (19) na koNa Na (sAma-sU0 57) No (sA0 25) NayAmi (a0 2-19-4) (20) dha ko tha, tha ko dha samitha (yaju 17-79-1) samidha mAghava (zatabrA-4-1-3-10) mAdhava adha (sA0 1496) ___ atha nAdha27 nAtha yathA (21) da ko u dUuma (vA0 saM0 3-36) durdama, dambhaH puroDAsa (yaju 3-44) purodAsa, dAhaH (22) 128 ko ba triSTuba gAyatrI (R 10-14-16) triSTupa, kuNapaM klApaH (23) ba ko bha triSTubha (yaju 13-34-1) triSTuba, bisanI (24) bha ko ha dUlaha (R.1-61-14) durlabha kakuha (R. 1-181-5) kukubha, RSabha / Dambho DAho kuNavaM klAvo bhisiNI kakuha, risaha parisaMvAda-4 Page #289 -------------------------------------------------------------------------- ________________ 272 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana jaso jAmi joisa, jamo lAyaNNaM calaNo kaluNo loma thora (25) ya ko ja juSThohi (R 1-44-2) yuSTa, yazaH jajJAnAM (R 1-23-4) yajJAnAM jAmi (R 1-65-4) yAmi jyotis (R4-37-10) dyotis, yamaH ___ a0 2-28-7) (26) va koya pRthujavaH (ni0 pR0 383) pRthujayaH, lAvaNyaM (27) ra ko la madhulA (R 1-191,70) madhura, caraNa karuNaH loma (a0 4-12-4) roma (28) la ko ra sarira29 salila, sthUla (29) ha ko bha gRbhItAM (R 1-162-2) gRhIta (30) ha ko gha sudughAM (sAma sU0 295) suduhAM, saMhAra savardughAM (sA0 sU0 295) sarvaduhAM, dAha videgha (zata0 brA0 4-1-3-10) videha (31) saMyukta vyaJjana kSa ko ccha accha (atha-3-4-3) akSa, vRkSa RcchalA RkSalA, rUkSa pariccha paricchava, sAdRzye kukSiH (32) vyaJjana dvitva pravRtti vIryeNa yaju 5-20-1) vIryeNa, paryata sUryyarUpa (yaju 4-35-9) sUrya gaMbhIa saMghAra dAgha videgha vaccha riccha sAricchaM kucchI pajjaMta sujja parisaMvAda-4 Page #290 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva pUrvyaM (yaju 4-35 - 1 ) vIryyaM (zata 3-2-2-5) (33) Adi vyaJjanalopa yuvAM (R. 1-17-7) (34) madhya- vyaJjanalopa AtA (ni0 4 - 142) yAmi (ni0 100 ) (35) antya vyaJjana lopa uccA (R 1-123-2) nIcA (R 2, 13, 12) pazcA (R 1-123-5) tasmA (atharva 8-10- 1) yasmA (R1-25-5) lokAnAM (a0 4- 35 - 1 ) agniM (sA0 3) viSNuM (sA0 91 ) (37) viSaya niSTakarya (vai0 pra0 3-1-123) tarka (ni0 101-13) mahA (R1-165-2) vaiSNava (yaju 5-25- 1) (36) pada ke aMta meM rahanevAle m kA anusvAra araM (R 1-5-3) (38) aghoSa kA ghoSa gulpha (a0 1- 20-2 ) gArta (katre pa061) triSTubha ( R 10, 14, 16) samrAD (yaju 4-391) (39) ghoSa kA aghoSa vibhIka (prAkRta vimarza) 22 pUrva vIryaM yuvAm, stuti AgataH, sthavira: yAcAmi, kutUhalam uccAt nIcAt pazcAt tasmAt yasmAt mahAn vaiSNavAn adam lokAnAm agnim viSNum nisRkartya kartuH, vArANasI kulpha, eka kArta, amukaH triSTupa, AkAra: samrAT ghaTaH vibhItaka, bhavati puvva vijja thui therA kohalaM uccA nIcA patvA tamhA jamhA mahA-maha adaM loANaM ariMga viSNuM marahaTTha vANArasI ekA amugo AgAro ghaDo hodi-havadi 273 parisaMvAda-4 Page #291 -------------------------------------------------------------------------- ________________ 274 (40) alpaprANa kA mahAprANa mahaR 1-22-11) ( 41 ) samIkaraNa pakkR (R 1-66-2) (42) svarabhakti aMkira (yaju 12 - 8- 1) suvarga ( tai0 4, 2-3 ) tanuvaM ( tai0 saM0 7-22-1) (43 ) zabda rUpoM meM samAnatA yathA vaidika devo (RR 1-1-5) prathamA ekavacana deva (R1-13-11) devebhiH tRtIyA bahuvacana jaina vidyA evaM prAkRta : antarazAstrIya adhyayana makha, mukha pakvaH aMkAra, uttama svargaH tanvam parisaMvAda -4 prAkRta meM kArakoM kI kamI tathA unakA Apasa meM prayoga prAyaH dekhA jAtA hai / vedoM meM bhI caturthI vibhakti ke sthAna meM SaSThI, tRtIyA ke sthAna para SaSThI Adi kArakoM kA parivartana prApta hotA hai / isI taraha nAma rUpoM meM prayukta kaI pratyaya bhI prAkRta aura vaidika meM samAna haiM / sarvanAmoM meM bhI kaI prayoga samAna dekhe jAte haiM / isI taraha vaidika meM prAkRta kI taraha dvivacana ke sthAna para bahuvacana kA prayoga pAyA jAtA hai / tathA kucha zabda vibhakti rahita bhI prayukta hote haiM / saMskRta deva : devaiH saMskRta so (R0 13,100, 4) sa ( R13,82, 4) saH yo (R 13,81,6) jo (R 7,33,12) yaH ye (R 5,19,6) ya (R 5,19,4) ya ( R 13,74, 2) muha pakko prAkRta meM prayukta hariNo, giriNo. rAiNo, Adi zabda rUpoM kI taraha vaidika meM bhI suraNo (RR 3 - 29-14), gharmaNo ( R 1 - 160 - 1) karmaNo ( R 1-11- 97) Adi kaI rUpa prayukta hote haiM / (44) sarvanAma zabda rUpa vaidika uttima suvaggo taNumaM prAkRta devo, deva deveha prAkRta sosa jo, ja, je Page #292 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ahaM, ha (atha 2, 27, 3) mo (a 1,19,1) me (R 14,93,1) catu0 eka0 No (R 1,18,3) catu0 bahu asme (R 12,72,2 ) hotA hai / 31 ke tattva (45) samAna zabda tuvaM pra0 eka0 tvam vo (a 3,2,2) dvi0 bahu0 yusmAn (R. 1, 8, 9 ) tava (R. 1, 2, 3) ca0 e0 tubhyaM tubhyaM (R 1, 2, 3) vo (R 1,20,5 ) ba0 ba0 tA (R 5,21,4) ( a 4, 14, 8) paMcamI eka0 rAyo (yuju0 1, 10, 2) chAga (yaju 0 19,89,1 ) jAyA pippalaM (R 1,164,22) kaho (R 1,181, 5) pUtaM (pavitra) (yaju0 12,104, 1) (46) vizeSaNa " me (R 1,23,20) a (1,30, 2) sapta0 eka0 mayi (R 1,23,22) mayi me mayi noTa - asme catu0 bahu0 kA rUpa saptamI bahuvacana ke lie bhI prayukta te aham vayam mahyam naH pakko (R 1,66,2) mUDhA (atha 6,61,2) asmabhyam yuSmabhyam tasmAt rAja chAga kakubha hhee ahaM, haM mo No amhe tuvaM vo te tava tubhyaM vo tA rAyo chAga jAyA pippalaM kakuho pUa 275 pakka pakko mUra mUDho (47) tadvita vaidika bhASA meM taddhita zabda rUpoM kA prAkRta ke samAna hI prayoga dekhA jA sakatA hai / yathA- parisaMvAda -4 Page #293 -------------------------------------------------------------------------- ________________ 276 jaina vidyA evaM prAkRtaM : antarazAstrIya adhyayane madrimA, puNyamA (R 3,43,2) pINimA, pupphimA sakhitva (R 1,10,6) sahitaM (48) avyaya 'u' aura 'o' avyaya kA vaidika aura prAkRta bhASA meM pracura prayoga-sUcanA vismaya, pazcAtApa Adi ke arthoM meM huA hai / 'Na'-'na' ke rUpa meM 'iva' ke artha me prAyaH prayoga huA hai| mA-ima niSedha artha meM prayoga huA hai| tAvat yAvat ke lie tata yata kA prayoga vaidika bhASA meM huA hai, aura prAkRta meM ta, ya kA prayoga huA hai| ___ isI taraha bahuta se avayava aise haiM jo prAkRta aura vaidika bhASA meM samAna rUpa meM prayukta hue haiN| (49) samAna avyaya iha ( R 1, 13, 10) iha idha vA (R 1,6,9) hi ( R1,6,7) vi (R 1,7,3) nahi ( atharva 1,21,3) jahi ( a 1,21,2) namo (a, zu1) kuha (R. 1,46,9) kadu ( R1,181,1) yAva ( a 4,19,7) jAva athA ( yaju 12,8,1) adha aha uM (8,9,1) kayA ( kisa ) ( sAma 168) kayA ayA ( isa ) ( sAma 1,2,4 ) ayA A ( a 2,10,7) A kva ( sA 271 ) ANi (R 1,36,6) kuha kadu kva dANi parisaMvAra-4 Page #294 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva 277 saMskRta (50) vIpsA vaidika bhASA meM vIpsA zabdoM kA prayoga prAkRta kI taraha hI huA hai / yathA-- ekkamekkaM ( R 1,20,7) ekkamekkaM-ekkekkaM rUpaM rUpaM ( a 1,21,3) ekkaM ekkaM bhUyo bhUyo ( a 4,21,2) bhUyo bhUyo (51) kriyA rUpa jisa prakAra vaidika bhASA meM dhAtuoM meM kisI prakAra kA gaNa bheda nahIM hai, usI prakAra prAkRta bhASA meM dhAtuoM meM gaNa bheda nahIM hai| yathAvaidika prAkRta hanati hanti hanavi haNai zayate zete sayate sayae bhedati bhinati bhedati marate mriyate marate marae kucha vaidika kriyArUpoM ke vartamAnakAla prathama puruSa ekavacana meM 'e' pratyaya kA prayoga huA hai| zobhe (R 1,120,5) zobhate sobhae sobhai (he0 3,158) duhe (a 1,11,12) duhate zaye (ve0 pra0 7,1,1 . sayae sayai Ise (sa0 pra0 468) Ise Isae AjJArthaka loTa lakAra meM bhI vaidika bhASA aura prAkRta bhASA meM kucha samAnatA dekhane ko milatI hai / madhyama puruSa ekavacana meM hi evaM lopa pratyaya kI pravRti hai / jaise-- gacchahi gacchahi pAhi (R 1,2,1) pAhi daha ( a 1,28,2 ) daha gaccha ( yaju 4,34,1) gaccha tira ( yaju 5,38,1) tira bhaja ( R1,27,5) bhaja bodhi ( vai0 pra0) boghi bohi zayate parisaMvAda-4 Page #295 -------------------------------------------------------------------------- ________________ 278 vaidika janavidyA evaM prAkRta : antarazAstrIya adhyayana vaidika aura prAkRta bhASA meM Atmanepada aura parasmaipada kA bhI bheda nahIM hai / vaidika aura prAkRta bhASA meM vartamAnakAla tathA bhUtakAla kI kriyAoM ke prayoga nizcita nahIM haiN| vaidika kriyApada meM vartamAna ke sthAna meM parokSa kA prayoga dekhA jAtA hai| yathA mriyate-( varta0 ) mamAra (parokSa) vai0 pra0 3 4-6 jabaki prAkRta meM parokSa ke sthAna para vartamAna kA prayoga dekhA jAtA hai / yathA precchAcakre ( parokSa ) pecchai ( varta0 ) zRNoti ( varta0 ) sohIa (parokSa ) he0 prA0 8/4/447 bhUtakAla ke prayoga meM kriyA rUpa ke pahale 'a' kA abhAva bhI dekhane ko milatA hai| (bacara-123) saMskRta prAkRta mathIt amathnAt mathI arujan rujI bhUt abhUt bhavI (52) kriyArUpoM meM ekarUpatA prAkRta mujca ( atharva 3-11-1) cara ( atharva 3-15-6 ) cara vajca ( a0 4-16-2) vajca jaya ( a0 6-98-1) jaya kira ( yaju0 5-26-1) kara ( yaju 19-62-1) kara yujja ( yaju 5-14.1) yujja (53) vaidika bhASA aura prAkRta ke kRdaMta rUpoM meM nta aura mANa pratyaya kI samAnatA hai| vaidika prAkRta caraMca ( R 1-6-1) caraMta namaMta ( atharva 3-16-6) namaMta jayaMta ( atha0 7-118-1) jayaMta rAjaMta (R 3-2-4) rAjaMta 1991 rujan . vaidika mujca kira parisaMvAda-4 Page #296 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva kartave ( vai0 pra0 3-4-9 ) dAtuM ( atharva 6-122-3 ) aise ( 0 pra0 3 - 4 -9 ) vihaMtA ( R 1 - 173-5 ) icchaMta ( R 1-161-14 ) bharamANaH (R 1-72-5 ) rakkhamANa rakSamANaH ( R 1-72-5 ) rakkhamANa icchamAno ( atharva 3-15 - 3 ) icchamANo rAcamAnA (R 3-7-5 ) royamANa isake atirikta strIliMga banAne ke lie I pratyaya kA prayoga bhI huA hai / jaise - bhavaMtI ( a0 3-14-6 ), jIvaMtI ( a0 3 -14 - 6), AcarantI (R1-164-40 ) (54) hetvarthaM kRdanta ke pratyayoM meM prAyaH samAnatA milatI hai / yathA-- vaidika indrAgnI (RR 1-21 ) aitenAgne ( R 1-21-18 ) nasatyA (R. 1-47-9 ) atrAha (R 1-48-4 ) zacIya ( R 1-53 - 3 ) penAtaraa ( atharva 4- 35 -2 ) saMskRta kartum dAtum aitum vaidika aura prAkRta donoM meM aniyamita kRdaMtoM kA bhI prayoga hotA hai, kintu unake rUpoM meM bhinnatA hai / (55) saMdhi rUpa vaidika savarNa dIrgha saMdhi apavAda vizvA adhi ( R 2 -8-5 ) pRthivI imaM ( RR 2-41-20 ) manISA agniH ( R 1-70 - 1 ) pUSA aviSTuH ( R 10-26-9 ) hoi iha prAkRta vihaMtA icchaMta AyArAMga (AyAra aMga ) visamAyavo ( visama Ayavo ) dasasaro (dahi Isaro ) sAUayaM ( sAu uayaM ) jeNAhaM ( jeNa ahaM ) bahUdaga ( bahu udaga ) a ANaNa ANAmi prAkRta kattave dAuM ese 279 parisaMvAda-4 Page #297 -------------------------------------------------------------------------- ________________ 280 jainavidyA evaM prAkRta : antarazAstrIya adhyayana harI iva (R1-28-7) / akSI iva ( R. 2-39-5) (1) prAkRta meM ivarNa yA uvarNa ke Age vijAtIya svara rahane para unakI paraspara sandhi nahIM hotI hai| na puvarNasyAsve (26) jaise:-u indro, daNu indra, hAvali arunno| (2) e dAto svare ( 1/7 ) prAkRta meM e aura o ke pazcAt yadi koI svara A jAya to paraspara meM sandhi nahIM hotI hai / jaise-nahullihaNe A (56. guNa sandhi A matendraNa (R 1-20-5) vilayeso ( vilayA Iso) i hendrANImuya ( R 1-22-12) sAsosAsA ( sAsa usAsA ) dhaneva (R1-36-16) gUDhoaraM ( gUDha uaraM) i heva ( R1-37-3) rAe si ( rAa esi) asyed ( R 1-61-11) yenodhato ( atharva 4-24-6) sUkto ( yaju 8-25) apavAda zacIva-indra (R1-53-3) mama iyaM ( R1-57-5) asmA id (R1-61-6) satya indra (R1-63-3) mRgA iva ( R1-69-7) (57) prakRti sandhi mahayA aditaye ( R1-24-2 ) pahAvali aruNo avazA iti ( atha0 12-4-42) bahu avaUDho mahAM asi ( sAma-3-276 ) daNu inda sahira litto tanna ataya (sA0 3-274) vi a indravAyu ime (R1-2-4) mahuI parisaMvAda-4 Page #298 -------------------------------------------------------------------------- ________________ 281 vaidika bhASA meM prAkRta ke tattva ghiSNye ime ( R7-72-3) vandAmi ajjavairaM somo gaurI adhizritaH ( R 9-12-3 ) rukkhAdo Aao yusmai it ( R8-18-19) devIe ettha asmai vA vahatam ( R8-5-15) nisA aro tve it (R 1-29-6) eo ettha ghanasA u Imahe ( R10-6-10) aho acchariaM hotA na I yaM ( sAma 3-792 ) gandha uDi indra i hayAM ( sAma 3-726 ) nisiaro bahule uye ( yaju 11-30-1) rayaNI aro maNu attaM sandarbha 1. (ka) vaidika vyAkaraNa DA0 rAmagopAla 2. (kha) vaidika vyAkaraNa mekDonala, anu-DA0 satyavrata zAstrI, pairA0 6 ta bhASAoM kA vyAkaraNa DA0 pizela (kha) prAka ta mArgopadezikA paM0 becaradAsa dozI, pR0 115 (ga) prAkRta bhASA DA0 pI0 bI0 paMDita, pR0 13, vArANasI 1954 (gha) prAkRta bhASAe~ aura bhAratIya saMskRti meM unakA avadAna DA0 katre, jayapura 1972 pR0 61-62 (Ga) prAkRta bhASA evaM sAhitya kA AlocanAtmaka itihAsa DA0 nemicandra zAstrI pR0 4-9 (ca) prAkRta vimarza DA0 sarayUprasAda agravAla, lakhanaU, 1974 pRSTha 44-48 3. (ka) AryabhASA aura hindI DA0 sunItikumAra caTarjI ( prathama saMskaraNa ) pRSTha 52, 62, 70 (kha) tulanAtmaka pAli-prAkRta apabhraMza vyAkaraNa DA0 sukumAra sena, ilAhAbAda 1969 bhUmikA pR0 1-2 rakala prAmara Apha da apabhraMza pro0 tagAre parisaMvAda-4 Page #299 -------------------------------------------------------------------------- ________________ 282 (gha) paumacariu - bhUmikA (Ga) tulanAtmaka bhASAvijJAna (ca) prAkRta bhASA aura usakA itihAsa 4. jyUnsa glAsa ke pharlAMga lekcarsa, 1928 5. prAkRtijma ina da Rgveda 6. elaTiDizce grAmeTika 7. prAcIna bhAratIya sAhitya, bhAga-1, 8. vaidika prakriyA 9. vintaranitz2a, vahI pR0 34-35 10. ( ka ) siddha hemazabdAnuzAsana jaina vidyA evaM prAkRta : antarazAstrIya adhyayana DA0 bhAyANI DA0 pI0 DI0 guNe, pR0 120 Adi DA0 haradeva bAharI dillI pR0 13 ( kha ) prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa, DA0 nemicandra zAstrI vArANasI 19. katre vahI pR061 20. katre vahI pR0 61-62 21. katre vahI pR0 61 jI0 vI0 devasthalI prosIDiMgsa Apha da seminAra ina prAkRta sTaDIja, 1969 pR0 199-205 bAkaranAgala, 1896-1905 pR0 18 Adi to vintaranitz2a, (anu) pR0 35 pANini 2-4-62 ityAdi 11. DA0 guNe, vahI, pR0 108 Adi / 12. katre, vahI, pR0 61-62 13. Rgveda- gAyatrI tapobhUmi, mathurA 1960 14. atharvaveda - vizvezvarAnaMda zodha saMsthAna, 1960 15. yajurveda - Arya sAhitya maMDala li0, ajamera vi0 saM0 1988 16. prAkRta mArgopadezikA pR0 117 22. nahI pR0 61 23. vahI pR0 61 24. vahI pR0 61 25. vahI pR0 62 26. becaradAsa, vahI pR0 115 parisaMvAda -4 hemacandra ( anuvAdaka - pyAracanda mahArAja ) 17. vahI pR0 117 18. sAmaveda-Arya sAhitya maMDala li0, ajamera vi0 saM0 1988 Page #300 -------------------------------------------------------------------------- ________________ vaidika bhASA meM prAkRta ke tattva 27. katre vahI pR0 62 28 he0 prA0 pyAracandra jI mahArAja, vyAvara vi0 saM0 2020 29. karNasiMha-bhASAvijJAna pR0 118 30. zatapatha brAhmaNa 31. vaidika vyAkaraNa--pR0 339 dillI-1973 jainavidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, udayapura, rAjasthAna parisaMvAda-4 Page #301 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ DaoN0 premasumana jaina prAcIna bhAratIya Arya bhASA kAla meM jo bhASAe~ pracalita thIM unake rUpa RRgveda kI RcAoM meM upalabdha hote haiM / ataH vaidika bhASA hI prAcIna bhAratIya Arya bhASA hai| vaidika yuga kI bhASA meM tatkAlIna pradeza vizeSoM kI loka bhASA ke kucha rUpa bhI prApta hote haiM - vizeSakara atharvaveda kI bhASA meM / isase spaSTa hai ki vaidika bhASA ke atirikta usa samaya bolacAla kI bhI koI bhASA rahI hogI / isI kathya janabhASA se dhIre-dhIre vaidika sAhitya kI bhASA, jise chAMdas kahA gayA hai, vikasita huI hai / vaidika bhASA meM prAkRta bhASA ke tattvoM ke samAveza se yaha bAta spaSTa ho jAtI hai / jina lokabhASAoM se vaidika yuga samRddha thA, unheM tIna bhAgoM meM vibhakta kiyA gayA hai-- (1) udIcya yA uttarIya vibhASA, (2) madhyadezIya vibhASA aura (3) prAcyA yA pUrvIya vibhASA / inameM se prAcyA dezya bhASA una logoM dvArA prayukta hotI thI, jo vaidika saMskRti se bhinna vicAra vAle the / inheM vrAtya kahA gayA hai / isa prakAra chAMdas aura prAcya vibhASA se jo bhASA vikasita huI use bhagavAn mahAvIra ke samaya meM mAgadhI nAma se jAnA gayA hai| isa prakAra vikAsa kI dRSTi se prAkRta aura saMskRta donoM sahodarA haiM / eka ho srota janabhASA se donoM udbhUta haiM / kramazaH ina bhASAoM kA sAhitya dhArmika evaM vidhA kI dRSTi se bhinna hotA gayA / ataH inake svarUpa meM bhI spaSTa bheda ho gaye / saMskRta niyamabaddha ho jAne se eka hI nAma se vyavahRta hotI rahI / vaha deva bhASA ho gayI / prAkRta meM nirantara lokabhASA ke zabdoM kA samAveza hotA rahatA thA / ataH vaha rahI to prAkRta, kintu nAma naye-naye dhAraNa karatI rahI / pAli, ardhamAgadhI, mahArASTrI, zaurasenI, paizAcI, apabhraMza Adi se gujaratI huI prAkRta bhAratIya Adhunika bhASAoM taka pahu~cI hai / bhAratIya Adhunika bhASAoM aura prAkRta ke sambandha ko spaSTa karane ke pUrva prAkRta ke artha ko jAna lenA Avazyaka hai / prAcIna vidvAn namisAdhu ne prAkRta zabda kI vyAkhyA ko spaSTa kiyA hai / unake anusAra prAkRta zabda kA artha hai - vyAkaraNa Adi saMskAroM se rahita logoM kA svAbhAvika vacana - vyApAra / usase utpanna athavA vahI vacana - vyApAra prAkRta hai / prAkRta pada se prAkRta zabda banA hai, jisakA artha haipahile kiyA gayA / jainadharma ke dvAdazAMga granthoM meM gyAraha aMga grantha pahile kiye gaye haiM / ataH unakI bhASA prAkRta hai, jo bAlaka, mahilA Adi sabhI ko subodha hai / isI parisaMvAda -4 Page #302 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 285 prAkRta ke deza bheda evaM saMskArita hone se avAntara vibheda hue haiM / ataH prAkRta zabda kI vyutpati karate samaya 'prakRtyA svabhAvena siddhaM prAkRtam' athavA 'prakRtInAM sAdhAraNajanAnAmidaM prAkRtam' artha ko svIkAra karanA cAhie / jana sAmAnya kI svAbhAvika bhASA prAkRta hai / vibhinna prAkRteM prAkRta bhASA ke prayoga meM ekarUpatA nahIM hai / vibhinna vibhASAoM ke bIja kramazaH usameM sammilita hote rahe haiM / prAkRta bhASA ke svarUpa kI dRSTi se do bheda kiye jA sakate haiM -- (1) kathya prAkRta aura ( 2 ) sAhitya kI prAkRta / prAkRta janabhASA ke rUpa meM prAcIna samaya se bolI jAtI rahI hai, kintu usakA koI udAharaNa hamAre samakSa nahIM hai / jo kucha bhI prAkRta kA svarUpa hamAre sAmane AyA hai, vaha sAhitya ke mAdhyama / isa sAhityika prAkRta ke bhASA ke prayoga evaM kAla kI dRSTi se tIna bheda kiye jA sakate haiM - prathama yuga, madhyayuga aura apabhraMza yuga / I0 pU0 chaThI zatAbdI se IsA kI dvitIya zatAbdI taka ke bIca prAkRta meM race sAhitya kI bhASA prathama yugIna prAkRta kahI jA sakatI hai / IsA kI dvitIya zatAbdI se chaThI zatAbdI taka jisa prAkRta bhASA meM sAhitya likhA gayA hai, use madhyayugIna prAkRta kahate haiM / vAstava meM isa yuga kI prAkRta sAhi tyika prAkRta thI, kintu janasAmAnya kI bhASA prAkRta se bhI usakA sambandha banA huA thA / prayoga kI bhinnatA kI dRSTi se isa samaya taka prAkRta ke svarUpa meM kramazaH parivartana ho gayA thA / tadanurUpa prAkRta ke vaiyAkaraNoM ne prAkRta ke ye pA~ca bheda nirUpita kiye haiM - ardhamAgadhI, zaurasenI, mahArASTrI, mAgadhI evaM paizAcI / prAkRta evaM apabhraMza madhyayuga meM IsA kI dUsarI se chaThI zatAbdI taka prAkRta bhASA kA sAhitya meM kaI rUpoM meM prayoga huA / vaiyAkaraNoM ne prAkRta bhASA meM bhI niyamoM ke dvArA ekarUpatA lAne kA prayatna kiyA, kintu prAkRta meM ekarUpatA nahIM A sakI / yadyapi sAhitya meM kRtrima prAkRta kA prayoga prArambha ho gayA thA / isase vaha loka se dUra haTane laga gayI thI / lekina jina loka pracalita bhASAoM meM sAhityika prAkRtoM kA vikAsa huA thA, ve loka bhASAe~ abhI bhI pravAhita ho rahI thIM / unhoMne eka nayI bhASA ko janma diyA, jise apabhraMza kahA gayA hai / yaha prAkRta bhASA ke vikAsa kI tIsarI avasthA hai / prAkRta evaM apabhraMza bhASAoM kA kSetra prAyaH eka jaisA thA tathA eka vizeSa prakAra kA sAhitya inameM likhA gayA hai| vikAsa kI dRSTi se bhI inameM ghaniSTha sambandha hai / ataH kaI vidvAnoM ne prAkRta apabhraMza ko eka mAna liyA hai, jabaki ye donoM svataMtra parisaMvAda-4 Page #303 -------------------------------------------------------------------------- ________________ 286 jainavidyA evaM prAkRta : antarazAstrIya adhyayana bhASAe~ haiM / apabhraMza jana sAmAnya kI bhASA kA pUrNatayA pratinidhitva karatI hai / isake atirikta vibhakti, pratyaya, parasargoM meM bhI prAkRta aura apabhraMza meM spaSTa antara hai / apabhraMza meM dezI rUpoM kI bahulatA hai / yaha ukAra bahulA bhASA hai / apabhraMza ko AbhIrI, bhASA, dezI evaM avahaTTa Adi nAma bhI samaya samaya para diye gaye haiM / ye saba nAma apabhraMza ke vikAsa ko sUcita karate haiM / pazcimI bhArata kI eka bolI- vizeSa AbhIrI se apabhraMza prabhAvita hai| jana bhASA kI bolI hone se ise bhASA kahA gayA hai / kathya bhASA hone se yaha dezI kahI gayI hai tathA paravartI apabhraMza ke lie avahaTTa kahA gayA hai, jo apabhraMza aura hindI bhASA ko paraspara jor3ane vAlI kar3I hai / vaha Adhunika bhAratIya AryabhASAoM kI pUrvavartI avasthA hai / prAkRta apabhraMza kA dAya: kSetrIya bhASAeM jaba lokabhASAeM sAhitya meM rUr3ha ho jAtI haiM taba jana sAmAnya meM nayI lokabhASA kA vyavahAra hone lagatA hai / isa prakAra lokabhASAeM vikasita hotI rahatI haiM / prAkRta apabhraMza ke sAtha bhI yahI huA / prAkRtoM meM kRtrimatA A jAne se tathA sAhitya taka sImita hone se apabhraMza bhASA udaya meM AyI thI / jaba apabhraMza kA sAhitya meM sarvAdhika prayoga hone lagA tathA vaha niyamabaddha hone lagI to Age calakara loka meM anya kSetrIya bhASAeM panapane lagIM / Adhunika Arya bhASAoM ne prAkRta saMskRta ke guNoM ko apanAkara apabhraMza ke prabhAva se apane ko adhika spaSTa aura sarala banAyA hai / unameM prAkRta, saMskRta, apabhraMza ina tInoM kI vizeSatAeM ekatra huI haiM / kintu lokabhASA hone ke kAraNa prAkRta aura apabhraMza kA dAya unake vikAsa meM adhika hai / yaha saMkrAnti kAla kI kucha racanAoM ke adhyayana se jAnA jA sakatA hai / saMkrAnti kAla kI kucha racanAeM isa bAta kI sabala pramANa haiM ki prAcIna apabhraMza Adi meM navIna bhASAoM kA kaise saMmizraNa ho rahA thA / abdula rahamAna ke sandezarAsaka meM svara saMkoca hone laga gayA thA / saMyukta vyaMjanoM meM se prAyaH eka hI surakSita rakhA jAtA thA / jaise- ucchvAsa usAsa usAsa Adi / isI taraha prAkRta peMgalam evaM purAtanaprabandhasaMgraha kI bhASA kramazaH apabhraMza kI sthiti ko chor3atI huI lokabhASAoM kI ora bar3ha rahI thI / pazcimI hindI, gujarAtI aura rAjasthAnI bhASAoM ke bIja inameM dekhe jA sakate haiM / uktivyaktiprakaraNam kI bhASA meM svarUpa kA prAmANika paricaya milatA hai| kAzI, kauzala pradeza kI kAvya bhASA vizeSakara avadhI bhASA kA prAcIna rUpa Adhunika bhAratIya bhASAoM ko janma varNa- ratnAkara maithilI kA prAcInatama prAcInatama rUpa to surakSita haiM hI, meM dekhA jA sakatA hai / isa grantha kI bhASA meM dene vAlI sAmAnya pravRtiyA~ parilakSita hotI haiN| upalabdha grantha hai| isakI bhASA meM maithilI ke parisaMvAda-4 Page #304 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 287 baMgalA, magahI aura bhojapurI bhASAoM ke prAcIna rUpoM para bhI isase prakAza par3atA hai / kIrtilatA nAmaka avahaTTha bhASA kA grantha isa dRSTi se mahattvapUrNa sAmagrI prastuta karatA hai / caryApada kI bhASA kI kucha vizeSatAeM baMgalA ke vikAsa para prakAza DAlatI haiM / baMgalA tathA pUrvI bhArata kI anya bhASAeM asamiyA, ur3iyA Adi mAgadhI - prAkRta va apabhraMza kI pravRtiyoM se adhika prabhAvita haiM / jJAnezvarI kI bhASA meM marAThI bhASA kA prAcIna rUpa dekhane ko milatA hai, jo mahArASTrI prAkRta se vikasita mAnA jAtA hai / Adhunika bhASAoM ke poSaka tattva bhAratIya Adhunika bhASAeM Aja bhASA va sAhitya kI dRSTi se paryApta samRddha haiM / unake vikAsa kI lambI paramparA hai / kintu yaha kaha pAnA kaThina hai ki kisa prAkRta va apabhraMza vizeSa se kauna sI Adhunika bhASA kA janma huA hai / kevala bhASAgata samAnatA ke AdhAra para kucha anumAna hI kiyA jA sakatA hai ki isa apabhraMza se yaha kSetrIya bhASA utpanna huI hogI / ataH prAkRta aura apabhraMza ko Adhunika bhASAoM kI jananI mAnane ke sthAna para unakI poSaka mAnanA adhika ThIka hai / isa prakAra ke poSaka tattva ina bhASAoM meM khoje bhI jA sakate haiM / vastutaH bhAratIya Adhunika bhASAoM kA janma una vibhinna lokabhASAoM se huA hai, jo prAkRta va apabhraMza se prabhAvita thIM / unakA usa samaya koI nAmakaraNa nahIM thA / ataH ve vibhinna kSetroM kI apabhraMza ke nAma se jAnI gayI haiM / prAkRta apabhraMza ne Adhunika bhAratIya bhASAoM ko kaI taraha se prabhAvita kiyA hai / bhASA abhivyakti kA mAdhyama hai / ataH use itanA sarala honA cAhie ki kahane evaM sunane vAle ke bIca vicAroM kA sampreSaNa banA rhe| eka dUsare ke antaraMga ko ve samajha sakeM / prAkRta apabhraMza ne isI saralIkaraNa ko svayaM apanAyA tathA dAya ke rUpa meM kSetrIya bhASAoM ko yaha virAsata sauMpI hai / bhASA kA saralIkaraNa una zabdoM ko grahaNa karane se AtA hai jo jana sAmAnya ke bIca abhivyakti ke mAdhyama hote haiM / prAkRta va apabhraMza ne aise hI dezI zabdoM ko prAthamikatA dI thI / hemacandra kI dezInAmamAlA isa prakAra ke zabdoM kA bhaNDAra hai / Adhunika Arya bhASAoM meM bhI aise aneka zabda Aja prayukta hote haiM, jo prAkRta apabhraMza kI yAtrA karate hue yahAM taka pahu~ce haiN| kintu loka zabdoM se hI kisI bhASA kA kAma nahIM calatA / use ziSTabhASA ke zabda evaM pravRtiyoM ko bhI apanAnA par3atA hai / yahI kAraNa hai ki prAkRta va apabhraMza meM tatsama aura tadbhava zabdoM kA bhI samAveza hai / bhAratIya bhASAoM ke itihAsa se yaha parisaMvAda -4 Page #305 -------------------------------------------------------------------------- ________________ 288 jainavidyA evaM prAkRta : antarazAstrIya adhyayana bhalIbhA~ti jJAta hotA hai ki kabhI lokabhASAoM ne dezI zabdoM ko sAhitya ke siMhAsana para baiThAyA to kabhI pariSkRta zabdoM ko bhI loka mAnasa ke anukUla unhoMne gar3hA hai| dhvani vikAsa ke dvArA aise zabda kisI bhI bhASA meM prayukta hote rahate haiN| pazcimI bhASAe" AdhUnika Arya bhASAoM aura boliyoM ke vargIkaraNa tathA unake prAcIna rUpa ke adhyayana anusandhAna meM DaoN0 griyarsana aura DaoN0 sunItikumAra caTarjI ke mata ullekhanIya mAne jAte haiM / anya vidvAnoM ne bhI isa viSaya para kArya kiyA hai| pazcimI bhArata kI Adhunika bhASAoM meM sindhI, paMjAbI, rAjasthAnI aura gujarAtI pramukha haiN| sindha ke brAcar3a pradeza meM bolI jAne vAlI apabhraMza se sindhI bhASA kA vikAsa mAnA jAtA hai| kaikaya pradeza kI apabhraMza se pazcimI paMjAbI ( laMhadI, multAnI ) kA tathA Takka apabhraMza se pUrvI paMjAbI bhASA kA vikAsa svIkAra kiyA gayA hai| kintu abhI taka sindhI evaM paMjAbI bhASAoM kA prAkRta apabhraMza ke sAtha vizeSa adhyayana prastata nahIM kiyA gayA hai| prAkRta granthoM meM ina dezoM ke vyApAriyoM kA paryApta ullekha milatA hai| udyotanasUri ne to kuvalayamAlAkahA meM saindhava aura Takka deza ke vyApAriyoM kI bhASA ke zabdoM kI bAnagI bhI prastuta kI hai| rAjasthAnI jise Aja rAjasthAnI kahA jAtA hai vaha bhASA nAgara apabhraMza se utpanna mAnI jAtI hai, jo madhyakAla meM pazcimottara bhArata kI kathyabhASA thii| rAjasthAnI bhASA ke kSetra aura vividhatA ko dhyAna meM rakhakara isakI janaka bhASA ko saurASTra apabhraMza tathA gurjarI apabhraMza bhI kahA jAtA hai| kyoMki rAjasthAnI kA sambandha bahata samaya taka gujarAtI bhASA se banA rahA hai| rAjasthAnI bhASA ke antargata jo boliyA~ haiMhAr3autI, DhUMDhArI, mevAr3I aura mAravAr3I Adi una saba para prAkRta evaM apabhraMza kA prabhAva dRSTigocara hotA hai / dhvaniparivartana aura vyAkaraNa donoM kI dRSTi se rAjasthAnI madhyayugIna bhASAoM se prabhAvita hai| rAjasthAnI ke saMjJA rUpoM kI racanA para prAkRta kA sIdhA prabhAva hai| prAkRta meM prathamA vibhakti ke eka vacana ke akAra ko okAra hotA hai| rAjasthAnI meM bhI yahI pravRtti upalabdha hai / yathA-ghor3o, choro Adi / prAkRta apabhraMza kI bhA~ti rAjasthAna meM bhI vibhaktiyoM kI saMkhyA kama ho gayI hai| prAkRta ke sarvanAmoM kI saMkhyA apabhraMza meM kama ho gayI thii| apabhraMza se bahuta se sarvanAma rAjasthAna meM yathAvat apanA liye gaye haiN| prAkRta aura apabhraMza kA haM, hauM (maiM) rAjasthAnI meM khUba pracalita hai| yathA-- parisaMvAda-4 Page #306 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 289 ghar3a zA bIhai bohai kIdhau hau~ kosIsA kaMta hUM pApI hekalau Adi / isI taraha apabhraMza ke kAMi (kyA) kA prayoga rAjasthAnI meM adhika hotA hai| kAI cha (DhUMDhArI) kaMi hai (mevAr3I), kaMi huo (mAravAr3I) Adi prayoga draSTavya haiM / rAjasthAnI bhASA kI aneka dhAtue~ prAkRta evaM apabhraMza se grahIta haiN| unameM bahuta thor3A parivartana huA hai / tulanAtmaka dRSTi se kucha kriyAe~ draSTavya haiM yathAprAkRta rAjasthAnI artha ghaDai banAtA hai jAMca jAMce mAMgatA hai khaNDai khAMDai tor3atA hai dhArai dhAratA hai DaratA hai pUrA karatA hai kido kiyA hosai hosI hogA chollijjai chole chIlatA hai isI prakAra rAjasthAnI bhASA meM aise aneka zabda prayukta hote haiM, jo thor3e se dhvani parivartana ke sAtha prAkRta va apabhraMza se grahaNa kara liye gaye haiN| gujarAtI gujarAtI aura rAjasthAnI meM ghaniSTha sambandha rahA hai| ina para madhya deza kI zaurasenI prAkRta va apabhraMza kA adhika prabhAva hai| zrI ela0 pI0 TesITarI ne gujarAtI aura rAjasthAnI ke svarUpa Adi para vizeSa prakAza DAlA hai tathA una para prAkRta ke tattvoM ko spaSTa kiyA hai| prAkRta aura gujarAtI ke kucha samAna zabda isa prakAra haiN| prAkRta artha aMgohali aMghola zarIra kA snAna utthalla-patthallA uthala-pAthala ulaTa-phera oilla olabu or3hanI uNDA uNDA gaharA kAThu badanAma, burA gahilla gahila mandabuddhi (ghelu) kUkar3I murgI gujarAtI kaTu kukkaDI parisaMvAda-4 Page #307 -------------------------------------------------------------------------- ________________ 290 lar3akA maDu janavidyA evaM prAkRta : antarazAstrIya adhyayana choyara chokarA Doya Doyo lakar3I kI cammaca maDaya mRta Dabba DAbu bAMyA lITa lITI rekhA rAna jaMgala gujarAtI ke bahuta se sarvanAma bhI apabhraMza se sIdhe Aye haiM / hemacandra ke anusAra apabhraMza meM kathaM, tathA kethA ko ema aura ima Adeza hote haiM / jaise kema samappau duDha diNa gujarAtI ke kema cha, ema che Adi prayogoM meM yahI pravRtti dekhI jA sakatI hai| pUrvI bhASAe~ pUrvI bhArata meM isa samaya kaI bhASAeM pracalita haiN| unameM bhojapurI, magahI, maithilI, ur3iyA, baMgAlI aura asamiyA pramukha haiN| inameM kaI vidhAoM meM sAhitya bhI likhA gayA hai tathA ye bola-cAla kI bhI bhASAe~ haiN| ina bhASAoM kA vikAsa jisa kSetra meM huA hai, vahA~ prAcIna samaya se prAkRta va apabhraMza bolI jAtI rahI haiM, jise mAgadhI va ardhamAgadhI kahA jAtA thaa| ataH svAbhAvika rUpa se ye bhASAe~ mAgadhI prAkRta va apabhraMza se prabhAvita hokara vikasita huI haiN| inakA prAkRta va apabhraMza se kyA aura kitanA sambandha hai, isa viSaya para vidvAnoM ne vizeSa adhyayana prastuta kiye haiM / tulanAtmaka dRSTi se kucha sAmya-vaiSamya yahA~ draSTavya haibhojapurI bihAra meM bolI jAne vAlI bhASAoM meM bhojapurI pramukha hai| yadyapi isake bolane vAle vibhinna prAntoM meM bhI nivAsa karate haiN| bhojapurI bhASA ke vyAkaraNa evaM bhASA vaijJAnika tattvoM ke adhyayana ke AdhAra para isa bhASA kA sambandha ardhamAgadhI prAkRta ke sAtha adhika dRr3ha hotA hai| isa bhASA meM prAkRta tattvoM kI pracuratA hai| saMkrAntikAla ke jo grantha upalabdha haiM unameM bhI bhojapurI ke udAharaNa prApta hote haiN| dhvanitattva kI dRSTi se bhojapurI meM prAkRta ke samAna nimna vizeSatAeM pAyI jAtI haiM / (1) hrasva svaroM kA dIrgha aura dIrthoM kA hrasva ho jAnA / yathA -jIhA-jobha cakka-cAka, AAsa-akAsa / (2) dhvani kA vibhinna svaroM meM parivartana / yathA-- kisana-kisuna, maccu-miratu, maay-mtaarii| parisaMvAda-4 Page #308 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 291 ( 3 ) akAraNa anunAsika pravRtti kA pAyA jAnA / yathA-gAma-gAMva, mahiSI bhaisa / ( 4 ) vibhinna vargoM ke sthAna para dUsare varNoM kA prayoga / yathA - - zakuna - saguna, kissA - khissA, kelA - kerA / bhojapurI bhASA meM dhvanitattva ke atirikta vyAkaraNa kI dRSTi se bhI prAkRta kI pravRttiyAM pAyI jAtI haiM / bhojapurI ke saMjJArUpoM kI racanA para prAkRta kA spaSTa prabhAva hai tathA vibhakti-lopa ke sAtha parasargoM kA prayoga apabhraMza ke prabhAva se isameM AyA hai / SaSThI vibhakti meM bhojapurI meM jo parasarga jor3e jAte haiM, ve prAkRta ke haiM / yathA unakarA kAma bhI karata aiva | toharA kAma se hama alaga rahitA / yahA~ karA aura harA kramazaH prAkRta kI kara dhAtu aura amhArA Adi zabdoM se Aye pratIta hote haiM / bhojapurI ke sarvanAmoM kA prAkRta se sIdhA sambandha hai / vaikalpika rUpoM kA pAyA jAnA prAkRta kI hI pravRti hai / kucha sarvanAma dRSTavya haiM prA0 - mae tu tumha tumhANa appANaM / bho0 - mayaM tu tuheM tohanI apane / 0 bhojapurI bhASA kI kriyAoM meM bhI prAkRta ke tattva upalabdha haiM / adhikAMza dhAtuoM kA mUla prAkRta dhAtueM haiM / yathA - kUTe > kuTTa, kAr3ha > kaDDha, cukacukka, DUba > Dumba, sIjha sijjha, Adi / bhojapurI meM prAkRta ke samAna hI vartamAna, bhUta, bhaviSyat, AjJAvidhi aura saMbhAvanA ye pAMca kAla hote haiM / bhojapurI kI kriyAeM prAkRta kI bhA~ti hI sarala haiM / prAkRta ke aneka zabda bhojapurI meM svIkAra kara liye prAkRta ke pratyayoM ko jor3akara banAye gaye haiM tathA kucha gaye haiM / yathA-- bhojapurI inakarA gamai gharelu hAM majhilA ina + karA gama + i ghara + elu majjhilla + Aka gaye haiM / kucha zabda zabda sIdhe le liye prAkRta kA pratyaya kera illa Ala hi hA illaa parisaMvAda -4 Page #309 -------------------------------------------------------------------------- ________________ 292 janavidyA evaM prAkRta : anta razAstrIya adhyayana bhojapurI prAkRta kA pratyaya kahata kaha + ata anta DarAvana Dara+Avana AppaNa karatava kara+tava tavva ber3A beDilA maugI mAuggAma aMgolA aMgAliaM maithilI mithilA ke Asa-pAsa ke kSetra meM bolI jAne vAlI bhASA maithilI ke rUpa meM prasiddha huI hai| vartamAna meM sAhitya kI dRSTi se bhI yaha samRddha bhASA hai| isakA vikAsa bhI mAgadhI apabhraMza se huA hai| bhojapurI kI bhAMti maithilI meM bhI prAkRta kA spaSTa prabhAva hai| yaha saMskRta se bhI prabhAvita hai| maithilI ke svara aura vyaMjanoM ke kucha udAharaNa yahA~ prastuta haiM, jinameM prAkRta kI vizeSatAeM spaSTa haiM / saMskRta prAkRta maithilI kRtyagRha kaccaharia kacaharI kardama kaddama kAdoM zRNoti suNai suntava drakSyati dekkhati dekhava lohakAra lohAla lohAra zevAla sevAla semara laghu zrRMkhalA sikkhala sikkarI tilaka Tilaka TikulI pIThikA piDhiA pirahiA gopAla goAla goAra, gvArA . ur3iyA __ ur3iyA prAcIna utkala athavA vartamAna ur3IsA kI bhASA hai| baMgalA se isakA ghaniSTha sambandha hai| vidvAnoM kA mata hai ki lagabhaga 14vIM zatAbdI meM yaha baMgalA se pRthak ho gayI hogii| mAgadhI apabhraMza kI pUrvI zAkhA se ur3iyA va baMgalA kA vikAsa huA mAnA jAtA hai| ur3iyA meM bhI prAkRta kI sAmAnya pravRttiyA~ upalabdha hotI haiM / yathA nahu parisaMvAda-4 Page #310 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ maha muha (i) RkAra kA i meM parivartana-~ zRgAla >siAla >siAla hRdaya > hiaa> hiA ( ii ) ai kA e meM parivartana vaidya>vejja>veja taila > tellaM > tela (iii) dIrgha svaroM kA prayoga --- bhakta>bhatta>bhAta haista >hattha>hAtha (i) kha, gha, tha, gha, pha, bha, kA ha meM parivartanasaMskRta prAkRta ur3iyA mukha sakhI sahI sahI laghuka lahuka nAtha nAha vadhu bahu ( ii) saMyukta vyaJjanoM kA saralIkaraNagrAma gAa dhvani dhaNi sthAna ThANa stana thana agni agi agi sapatnI savatti sAvata yugma jugga juga valkala vakkala vakala uDiyA kI kriyAoM meM prAkRta se thor3A antara hai| kintu unakA vikAsa apabhraza ke mAdhyama se huA hai| kriyAeM eka vacana va bahuvacana se hI sambandhita hai| yathAapabhraMza harai haranti ur3iyA harai haranti __isa prakAra ur3iyA bhASA vyAkaraNa aura dhvani tattvoM kI dRSTi se prAkRta va apabhraMza ke adhika najadIka hai| baMgalA aura asamiyA Adi bhASAeM bhI madhyayugIna ThA thaNa parisaMvAda-4 Page #311 -------------------------------------------------------------------------- ________________ 294 bundelI artha janavidyA evaM prAkRta : antarazAstrIya adhyayana Arya-bhASAoM se paryApta prabhAvita haiM / kintu isa dRSTi se abhI unakA adhyayana kiyA jAnA zeSa hai| madhyadezIya bhASAyeM Adhunika bhAratIya Arya-bhASAkoM ke vikAsakrama meM madhyadeza kI loka-bhASAoM kA mahattvapUrNa yoga rahA hai| zaurasenI aura ardhamAgadhI prAkRtoM kA madhyadeza meM adhika prasAra thA / ataH yahA~ vikasita hone vAlI bundelI, kannaujI, brajabhASA, avadhI, baghelI evaM chatIsagar3hI boliyoM para inakA prabhAva adhika hai| ye boliyA~ pazcimI aura pUrvI hindI kI upabhASAyeM haiN| inameM racita sAhitya prAkRta aura apabhraMza kI pravRtiyoM se achUtA nahIM hai| bola-cAla kI bhASAoM meM bhI madhyayugIna Arya-bhASAoM kA prabhAva najara AtA hai / isa dazA meM samagrarUpa se adhyayana kiyA jAnA abhI apekSita hai| bundelI bhASA ke zabda draSTavya haiM prAkRta goNI gauna, gonI 2 mana vajana kI borI caMgeDA caMgerI DaliyA cillarI cilarA culli cUlA-cUlaiyA cUlhA coppaDa cupar3A lagAyA huA cheli chiriyA~ bakarI joya johanA dekhanA juhAra namaste karanA Dagalaka DigalA DhelA Dhora Dhora pazu titta tIto gIlA dhusiya dhussA moTA cAdara nAhara nAhara siMha paTTaula paTela pradhAna parai paroM parasoM pADI par3iyA bhaiMsa pUrA ghAsa kA pulindA baDDA baDDA bar3A bAggura bagura samUha mulahA murahA mUla meM utpanna putra johAra pUla parisaMvAda-4 Page #312 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 295 prAkRta lAga viyAla vihANa suhAlI bundelI lAga vyArI bhyAne suhArI artha cuMgI vikAla bhojana (rAtri bhojana) prabhAta pur3I marAThI marAThI dakSiNa bhArata meM mahArASTra meM prAcIna samaya se hI saMskRta aura prAkRta kA prabhAva rahA hai| mahArASTrI prAkRta caki lokabhASA thI ataH usane Age Ane vAlI apabhraMza aura Adhunika marAThI ko adhika prabhAvita kiyA hai| prAkRta aura mahArASTrI bhASA kA tulanAtmaka adhyayana kaI vidvAnoM ne prastuta kiyA hai| yadyapi mahArASTrI prAkRta hI marAThIbhASA nahIM hai| usameM kaI bhASAoM kI pravRttiyoM kA sammizraNa hai| phira bhI prAkRta ke tattva marAThI meM adhika haiN| jo zabda 5-6ThI zatAbdI ke prAkRta granthoM meM prayukta hote the ve bhI Aja kI marAThI meM sammilita haiN| yaha isa bAta kA pramANa hai ki prAkRta aura marAThI kA sambandha bahuta purAnA hai-bhASA aura kSetra donoM kI dRSTi se / marAThI ke ve kucha zabda yahA~ prastuta haiM jo prAkRta sAhitya meM bhI prayukta hue haiM tathA jinake donoM meM samAna artha haiN| prAkRta artha aNiya aNiyA agrabhAga aMgohali AMghola gale taka kA snAna undara undIra cUhA kacchoTTha kAsoTA kaTivastra karavatI karavata karavA kolluga kolhA gAra gAra guDiyA guThI toTaNa ghor3A cikkhalla cikhala cheli seli cheppa zepUTI jalla jAla zarIra kA maila DhiMkuNa DhekUNa khaTamala tuMDa toMDa muha takka tAka maThA sUtI cAdara gIdar3a patthara kIcar3a bakarI tUli parisaMvAda-4 Page #313 -------------------------------------------------------------------------- ________________ 296 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana neUNa poTTa peTa medaNA sAlA prAkRta marAThI artha NirUta nirUte nizcaya daddara dAdara sIr3hI doddhi dUdhI laukI neUna le jAkara poTa mukka mukaNo bhauMkanA mAucchiya mAusI mausI melA melA melA mehuNa raMgAvali rAMgolI raMgolI bAulla bAhulI gur3iyA suNha kannar3a, tamila, telagu kevala marAThI hI nahIM, apitu dakSiNa bhArata kI anya bhASAe~ bhI prAkRta ke prabhAva se achUtI nahIM haiN| yadyapi unameM saMskRta ke zabdoM kI adhikatA hai tathApi unhoMne loka-bhASAoM se bhI zabdoM kA saMgraha kiyA hai| dakSiNa kI kannar3a, tamila, telagu malayAlama Adi bhASAoM meM prAkRta ke tattva viSaya ko lekara svatantra anusandhAna kI AvazyakatA hai / kucha vidvAnoM ne isa viSaya para kArya bhI kiyA hai| ina bhASAoM meM prayukta prAkRta se vikasita kucha zabda isa prakAra haiMprAkRta kannar3a olagga olaga, olagisu sevA karanA karaDA karaDe karaTA kaNdala mAranA lar3AI kurara kurI,kuraba bher3a, gar3ariyA koTTa koTe kilA cabeDa cappAli tAlI mAranA desiya dezika pathika dhagadhaga dhAdhagisu tejI se calanA palli pallI, hallI gA~va pulli puli, huli bAgha pisuNa pisuNi kahanA artha kada parisaMvAda-4 Page #314 -------------------------------------------------------------------------- ________________ mA~ koTTai pillama prAkRta tathA anya bhAratIya bhASAe~ 297 prAkRta tamila artha abaka akkA kaDappa kalappai samUha kurara kori bher3a koha kilA pillai pazu kA choTA baccA prAkRta telagu artha kar3appa kalape samUha kurUlu kUrUlU dhuMgharAle bAla cabeDa cappaTa tAlI bajAnA Dombi Dome bhaMgina pulli pili bAgha rASTrabhASA hindI aura prAkRta Adhunika bhAratIya Arya-bhASAoM meM hindI kA pramukha sthAna hai| deza ke adhikAMza logoM dvArA yaha bolI jAtI hai| rASTrabhASA hone kA gaurava ise prApta hai| deza ke vibhinna bhAgoM aura bhASAoM kI samparka bhASA hone ke kAraNa hindI meM vibhinna bhASAoM ke zabda bhI sammilita ho gaye haiN| saMskRta ke zabda bhI isameM grahIta kiye gaye haiM, kintu hindI meM prAkRta apabhraMza jaisI loka-bhASAoM ke zabda bhI kama nahIM haiN| yada ina zabdoM kI jAnakArI ho to hindI ke hareka zabda kI vyutpatti ke lie saMskRta para nirbhara nahIM rahanA pdd'egaa| hemacandra kI dezInAmamAlA tathA prAkRta apabhraMza ke anya granthoM ke ve kucha zabda yahA~ uddhRta haiM jo hindI meM sIdhe grahaNa kara liye gaye haiM tathA unake artha meM bhI koI parivartana nahIM AyA hai| prAkRta hindI prAkRta hindI akkhADa akhAr3A cir3iya cir3iyA arahaTTha rahaTa cAro cArA ukkhala okhalI culli cUlhA ulluTaM ulaTA cokkha cokhA kakkaDI kakar3I chaillo chailA kahAro kahAra challi chAla koilA koyalA jhamAla jhamelA kuhADa kuhAr3A jhAr3a khaTToka khaTIka jhaMjhaDiyA jhaMjhaTa jhADaM 38 parisaMvAda-4 Page #315 -------------------------------------------------------------------------- ________________ 298 prAkRta khalahAna khaDDa khalla gaMThI gaDa gobara cAulA beTTiya baDDA poTTalI hindI khalihAna khaDaDA khAla gAMTha gaDDA gobara cAMvala jaina vidyA evaM prAkRta : antarazAstrIya adhyayana prAkRta hindI Doro Dora taggaM tAgA DAlI DAlI thiggala thegalA nAI nAI bappa bApa bailla baila bhalla saloNa salaunA sADI sAr3I beTI bar3A poTalI kuTTa bhiDai khudda DaMsa hindI bhASA meM prAkRta zabda hI nahIM grahaNa kiye gaye haiM, apitu bahuta sI hindI kI kriyAe~ bhI prAkRta kI haiM / tulanAtmaka dRSTi se kucha kriyAe~ draSTavya haiM / prAkRta hindI prAkRta hindI uDDa ur3anA jhillia jhelanA kaDDha kAr3hanA dekkha dekhanA kUdanA bujjha bujhanA kUTanA piTTa pITanA khella khelanA bhir3anA khodanA bolla bolanA cukka cUkanA DasanA cuNNa cuganA saMbhaliya saMbhalanA camakka camakanA baiTha chaDDa chor3anA piMjiya chUTanA bheTTiA bheTanA chollia cholanA nikkAla nikalanA jAga jAganA lukkai lukanA joDiyA jor3anA pallaTTa palaTanA jhullavi jhUlanA hallai halanA zabda aura dhAtuoM ke atirikta prAkRta ko anya pravRttiyAM bhI hindI meM parilakSita hotI haiM / dvivacana kA prayoga nahIM hotA, saMyukta vyaMjanoM meM saralIkaraNa hai| baiThanA pIjanA cha parisaMvAda-4 Page #316 -------------------------------------------------------------------------- ________________ prAkRta tathA anya bhAratIya bhASAe~ 299 vibhaktiyoM kA adarzana tathA parasargoM kA prayoga prAkRta apabhraMza ke prabhAva se hindI meM hone laga gayA hai| kisI bhI janabhASA ke lie ina pravRttiyoM se gujaranA svAbhAvika hai / vahI hindI bhASA jana-jana taka pahuMca sakatI hai, jo sugama aura subodha ho| isa prakAra prAkRta vibhinna kAloM aura kSetroM kI bhAratIya bhASAoM ko nirantara prabhAvita karatI rahI hai| Adhunika bhAratIya bhASAoM kI saMracanA aura zabda tathA dhAturUpoM para bhI prAkRta kA spaSTa prabhAva hai| yaha usakI saralatA aura jana-bhASA hone kA pramANa hai| na kevala bhAratIya bhASAoM ke vikAsa meM apitu ina bhASAoM ke sAhitya kI vibhinna vidhAoM ko bhI prAkRta apabhraMza bhASAoM ke sAhitya ne puSTa kiyA hai| yaha isa bAta kA pratIka hai ki rASTrIya ekatA ke nirmANa meM bhASA kitanA mahattvapUrNa mAdhyama hotI hai| saMskRti kI surakSA bhASA kI udAratA para hI nirbhara hai| prAkRta apabhraza bhASAeM isa kSetra meM agraNI rahI haiN| unhIM kA prabhAva Aja kI bhAratIya bhASAoM meM hai| tabhI unameM aneka bhASAoM ke zabda saMgrahIta ho pAte haiN| DaoN0 katre ke zabdoM meM kahA jAya to madhyakAlIna bhAratIya Arya-bhASAoM kA bhASAvaijJAnika dRSTi se prAcIna aura navIna bhAratIya Arya-bhASAoM ke nirmANa meM spaSTa yogadAna hai aura yaha eka majabUta kar3I hai, jo ki prAcIna aura navIna ko jor3atI hai| sandarbha 1. sukamAra sena, e kampereTiva grAmara Apha miDila iNDo Aryana legvejeja / 2. pizela, prAkRta bhASAoM kA vyAkaraNa / 3. devendra kumAra zAstrI, apabhraMza bhASA aura sAhitya kI zodha pravRttiyAM / 4. udayanArAyaNa tivArI, hindI bhASA kA udgama aura vikAsa / 5. ratnA zreyAna, e kriTIkala sTaDI Apha mahApurANa Apha puSpadanta / 6 e0 ena0 upAdhye, kannaDa varDasa ina dezI lekjanas / 7. nAmavara siMha, hindI ke vikAsa meM apabhraMza kA yoga / 8. jagadIzacandra jaina, prAkRta eNDa hindii| 9. nemicandra zAstrI, bhojapurI bhASA meM prAkRta tattva / 10. vaziSTha nArAyaNa jhA, prAkRta eNDa maithilii| 6.11. ke0 bI0 tripAThI, prAkRta eNDa udd'iyaa| 12. premasumana jaina, rAjasthAnI bhASA meM prAkRta tattva / parisaMvAda-4 Page #317 -------------------------------------------------------------------------- ________________ 300 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 13. Ara0 ena0 dANDekara, prosIDiMgs Apha da seminAra ina prAkRta sTaDIja, 1969, pUnA / 14. giryasana, ligvisTika sarve Apha iNDiyA, khaNDa 1, bhAga 1 / 15. ke0 ema0 munzI, gujarAtI eNDa iTas liTarecara / 16. tagAre, hisTArikala grAmara Apha apbhrNsh| 17. vIrendra zrIvAstava, apabhraMza bhASA kA adhyayana / 18. esa0 ema0 katre, prAkRta leMgvejeja eNDa deyara kanTrIvyUsanas du iNDiyana kalcara / 19. eca0 sI0 bhayANI, apabhraMza eNDa olDa gujarAtI sTaDIja / 20. sunIti kumAra caTarjI, orijana eNDa DevalapameMTa Apha baMgAlI legveja / 21. Tarnara, nepAlI-zabdakoza / jainavidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, udayapura, ( rAjasthAna ) parisaMvAda-4 Page #318 -------------------------------------------------------------------------- ________________ Adhunika bhAratIya bhASAoM kA vikAsa aura prAkRta tathA apabhraMza DaoN0 devendra kumAra jaina prAkRta, saMskRta ke samAnAntara eka vyApaka bhASA thI, jo eka ora bhAratIya AryabhASA kI madhyakAlIna avasthA kA pratinidhitva karatI hai aura dUsarI ora usake loka tattvoM ko surakSita rakhatI hai| saMskRta aura prAkRta meM kauna prAcIna hai, yaha eka vivAdabharA prazna hai| jisakA uttara DhUr3hane ke lie pUrva bhAratIya AryabhASA ke vikAsa kI vibhinna bhUmikAoM kA adhyayana karanA hogaa| hamArI kaThinAI yaha hai ki ina bhUmikAoM ke likhita Alekha upalabdha nahIM haiN| prAkRta kI prAcInatA isa tathya se siddha hai ki usameM aura Rgveda kI bhASA meM kucha aise samAna bhASika tattva milate haiM jo saMskRta meM nahIM haiN| prAkRtoM kI carcA ke saMdarbha meM AcArya hemacandra ne 'anAdi prAkRta' kA ullekha kiyA hai, isase unakA abhiprAya usa 'prAkRta' bhASA se hai jo Rgveda kI bhASA aura saMskRta kI pUrvavartI bhASA thI, jise hama Adi bhAratIya AryabhASA kaha sakate haiM ? lekina Aja jo prAkRta sAhitya upalabdha hai vaha saMskRta ke uttarakAla kA hai ? saMskRta aura prAkRta, usI pUrvavartI AryabhASA rUpI sikke ke do pahalU haiN| jaba use nizcita niyamoM meM DhAlA jAtA hai to vaha saMskRta hai aura jaba vaha sahaja vacana vyApAra ke rUpa meM prayoga meM lAI jAtI hai to prAkRta hai| apabhraza, isa sahaja vacana vyApAra kA paravartI bar3hAva hai, jo madhyakAlIna aura Adhunika bhAratIya AryabhASAoM ke vikAsa kI mahattvapUrNa kar3I hai| saMskRta Adhunika bhAratIya AryabhASAoM ke udgama aura vikAsa ke lie 'bhASotrI' kA kArya karatI hai isameM sandeha nahIM, parantu yaha nahIM bhulAyA jAnA cAhie ki vaha loka prayoga ke maidAnI ilAkoM meM praveza kara parivartana kI jisa prakriyA se gujaratI hai, usake tattva prAkRta aura apabhraza meM surakSita haiM ? unake adhyayana ke binA bhAratIya AryabhASA ke bikAsa ko nahIM samajhA jA sktaa| prAkRtoM kI racanA prakriyA kA adhyayana karate samaya yaha dekhanA jyAdA vaijJAnika hai ki unameM kyA samAnatAe~ haiM, tathA jo bhinnatAe~ haiM unake mUlabhUta samAna srota kyA haiM ? isa prakAra parisaMvAda-4 Page #319 -------------------------------------------------------------------------- ________________ 302 jainavidyA evaM prAkRta : antarazAstrIya adhyayana samAnatAoM aura asamAnatAoM ke tulanAtmaka adhyayana dvArA bhASA vikAsa kI sahI prakriyA kA patA lagAyA jA sakatA hai| kisI bhI vartamAna bhAratIya AryabhASA rUpI gaMgA kA vaijJAnika adhyayana tabhI sambhava hai jaba usakI ulTI caDhAI kI jAe? isase na kevala vikAsa kI sahI prakriyA spaSTa hogI, balki bhASika prayogoM kI ekarUpatA ko hama pramANika AdhAra de skeNge| aneka bhASA-vaijJAnika adhyayanoM ke hote hue bhI yadi bhArata ke bhASika vikAsa kI khoI huI kar3iyoM ko abhI taka nahIM jor3A jA sakA to isakA eka mAtra kAraNa yaha hai ki jahA~ saMskRta aura prAkRta ke vidvAn Adhunika bhASAoM kI racanA prakriyA se paricita nahIM hai, vahIM Adhunika bhASAoM ke vikAsa kA adhyayana karane vAle saMskRta prAkRta kI bhASika pravRttiyoM se paricita nahIM haiM / Age kucha zabdoM kI vyutpattiyA~ dI jA rahI haiM jo hindI aura usakI boliyoM meM hI prayukta nahIM haiM, balki dUsarI-dUsarI prAdezika bhASAoM meM jyoM ke tyoM yA thor3e bahuta parivartana ke sAtha prayukta haiN| kucha zabda madhyakAlIna kAvya bhASAoM, braja, avadhI meM prayukta the, parantu hindI meM unakA prayoga aba nahIM hotaa| 1 juhAra-kucha vyutpatti zAstrI ise dezaja mAnate haiM, kucha ne saMskRta juharANa se isakA vikAsa mAnA hai| juhAra kA mUla saMskRta 'jayakAra' hai| svayaMbhU ke 'paumacariu' meM isakA pUrvavartI rUpa surakSita hai-'sire karayala karevi jokkAriu' sira para karatala kara jayakAra kiyA / jayakAra>ja a kAra>ja u kAra>jokkAra >jokAra> jo A ra>johAra > juhAra / paMjAbI meM 'jukAra' prayukta hai| 2. jauhara-hindI zabda sAgara ne isakI vyutpatti jIvahara se mAnI hai| jauhara madhyayuga meM rAjapUta ramaNiyoM ke sAmUhika AtmadAha kI prathA thii| satI prathA aura jauhara meM aMtara hai| jauhara kI vyutpatti hai-jatugRha / lAkSAgRha ! ja uhara > johara > jauhara 'jatugRha' jvalanazIla rAsAyanika ghara ko kahate haiM jinakA varNana mahAbhArata meM hai / svayaMbhU ke 'riTThaNemicariu' meM isakA varNana isa prakAra hai __ 'saNa-sajja rasa vAsA-dhiya saMgahu lakkhAkaya vaNaTu-pariggahu barisa vAri huyavahu-bhAyaNu" 10 / 18 jauhara karanA-mahAbarA hai, jisakA lAkSaNika artha hai-- jatugRha meM praveza kara sAmUhika AtmadAha kara lenaa| 3. dUlhA-durlabha >dullaha > dUlhA / madhyayuga meM, aura aba bhI 'vara' durlabha mAnA gayA hai| bhArata kI pitRsattAka samAja racanA meM aisA honA svAbhAvika hai| eka apabhraza dohe kA avataraNa hai parisaMvAda-4 Page #320 -------------------------------------------------------------------------- ________________ 303 Adhunika bhAratIya bhASAoM kA vikAsa aura prAkRta tathA apabhraMza 'DhollA sAMvala dhaNa caMpaa vaNNI NAi suvaNNareha kasavaiTTa diNNI' priya zyAma hai, aura ( usakI goda meM baiThI huI ) dhanyA (priyA ) caMpe ke raMga kI hai, mAno kasauTI para dI gaI svarNarekhA ho| 3. dAmAda-isake mUla meM jAmAtA hai, usase do rUpa banate haiM( 1 ) jAmAtA>jAAMI > javAMI [ jamAI ] dUsarI vikAsa prakriyA hai--jamAtA>jAmAdA> dAmAdA>dAmAda / 'ja' kA 'da' se vinimaya pANini ke samaya meM hI hone lagA thaa| jAyA aura pati ke dvandva samAsa meM jaMpati aura daMpati donoM rUpa banate haiN| yaha pravRtti madhyayuga ke kaviyoM kI racanAoM meM surakSita hai jaise kAgaja kA kAgada prayoga / dAmAda phArasI kA zabda nahIM hai| kucha vidvAn 'dAbhan' se dAmAda kA vikAsa mAnate haiM, jo zAbdika khIMcatAna hai| 5. barAta - varayAtrA varaAtta barAtta >barAta / barAta kA 'mahattva' bhAratIya samAja meM hai| use phArasI zabda mAnanA ThIka nhiiN| barAta kA mUla bhAratIya Arya bhASA kA zabda varayAtrA hai| phArasI vArAta se isakA sambandha nhiiN| 6. sahidAnI-yaha zabda aba hiMdI meM prayukta nahIM hai / tulasIdAsa ke mAnasa meM isakA prayoga hai| 'yaha mudrikA mAtu maiM AnI dInhi rAma tumha kaha sahidAno' 5 / 5 / 13 TokAoM aura zabdakozoM meM 'sahidAnI' kA artha nizAnI yA pahacAna milatA hai, jaba ki yaha mudrikA kA vizeSaNa hai| vyutpatti hai -sAbhijAnikA>sAhijAnikA sAhijAniA> sahijAnI>sahidAnI / Upara kahA jA cukA hai ki 'ja' kA vinimaya 'da' se hotA hai / sahijAnI aura sahidAnI donoM rUpa saMbhava haiM, artha hogA--pahicAna vAlI, na ki pahicAna / prAkRta apabhraza stara para abhijJAna ke do rUpa saMbhava haiM ahijANa aura ahiNNANa / 7. janeta--mUla zabda hai yjnyyaatraa| bhAratIya-saMskRti meM vivAha eka yajJa hai, ataH yajJayAtrA > jaNNa AttA>jaNNattajannetta janeta / jaNNa AttA se pUrva asAvarNyabhAva ke niyama se jaNNe Atta > jaNNetta> janeta rUpa bhI saMbhava hai| mAnasa meM ullekha hai 'pahuMcI AI janeta' / svayaMbhU ne isI artha meM 'jaNNatta' kA prayoga kiyA hai| 'pA sa ma' meM yajJayAtrA kA jaNNatta rUpa milatA hai| kucha vidvAnoM ne saMskRta jana se janeta kA vikAsa mAnA hai, jo galata hai| parisaMvAda-4 Page #321 -------------------------------------------------------------------------- ________________ 304 jainavidyA evaM prAkRta : antarazAstrIya adhyayana 8. nehara-mUla zabda jJAtigRha se NAi hara> nauhara naihara ke rUpa meM vikasita huA / isI taraha mAtRgRha se maihara kA vikAsa huaa| mAtR gRha > mAi hara - maihara / 9. pAnabIr3A-saMbhavataH ise dezI mAna liyA gayA hai| para yaha parNa + vITaka se vikasita zabda hai parNavITaka > paNNa vIua>pAna biidd'aa| puSpadaMta ne 'paNNa vIua' kA prayoga kiyA hai / eka pitA apanI rUThI huI kanyA ko samajhAtA huA kahatA hai:'putti paSNavIDi daMtaggahiM khaMDahi' he putrI tuma pAna ke bIr3e ko dAMtoM se kaatto| 10. nanasAra-mUla zabda hai jnyaatishaalaa| usase nanihAla aura nanasAra zabda banate haiN| 'nana' donoM meM samAna rUpa se hai jo jJAti se nnAinAni.> nani nana ke rUpa meM vikasita huA / zAlA ke do rUpa saMbhava haiM sAra aura hAla / isa prakAra nanasAra nanihAla rUpa banate haiN| 11. navelA-alabelA-mUla zabda navatara se navaara >navaira>navara > navela>navelA vikasita hai| navelA ke pUrva meM 'a' ke Agama ke kAraNa anabelA banatA hai| phira na kA la se vinimaya ke kAraNa alabelA rUpa banatA hai / yaha usI prakriyA se banatA hai jisase nokhA ( navaka ) se anokhA banatA hai| 12 lAhora-mUla zabda hai zalAtura / pANini isI gA~va ke zalAturIya the, zalAtura halAura >lAhaura >lAhora / halAura se lAiura varNavyatyaya ke kAraNa bnaa| 13. kharoSThI-isakI vyutpatti ke viSaya meM bhayaMkara aTakalabAjI se kAma liyA gayA hai / khara ( gave) ke oThoM se isakA koI saMbaMdha nhiiN| kharoSThI lipi kI zailI 'devanAgarI' kI zailI se ulTI hai| jisameM likhane kI zailI pIche se ho, arthAt jisameM bAeM se dAeM likhA jAe vyutpatti hogI--akSara pRSThikA > akkhara + uSThiA akharoSThiA> kharoSThI / niyamAnusAra honA cAhie khrotttthii|| 14. Dhora isakI vyutpatti zabdakoza meM nahIM hai, ataH ise dezI mAna liyA gayA / vAstava meM isakA mUla zabda hai 'dhavala' jisake do artha haiM ---dhaurA baila aura sapheda rNg| dhavala >dhaala > dhaula>dhola = dhora > Dhora / yaha bahuta vyApaka zabda hai jisake artha kA vistAra ho gyaa| 15. rainabaserA--rajanI vasatigRha - rAta meM Thaharane kA ThikAnA / vyutpatti hairaaNI vasaihara > reNa vasai ara>raina baserA / 16. savAra-bhAratIya AryabhASA mUlaka zabda hai| ise phArasI se vikasita mAnanA ThIka nahIM hai / azvArohaka se-asavA rohau>asavAra a u>asavAra u> parisaMvAda-4 Page #322 -------------------------------------------------------------------------- ________________ Adhunika bhAratIya bhASAoM kA vikAsa aura prAkRta tathA apabhraMza 305 savAra / puSpadaMta mahApurANa meM likhate haiM--"chuDU asavAra vAhiya turaMga' zIghra azvArohiyoM ne ghor3e calAe / Age calakara isake artha kA vistAra ho gyaa| savArI karane vAle ko savAra kahA jAne lgaa| 17 lukAThI __"kabirA khar3A bajAra meM lie lukAThI hAtha" lukAThI kA artha zabda kozoM meM jalatI huI lakar3I hai| mUla zabda jvalitakASThikA hai / saMskRta jvala se do vikAsa saMbhava haiM, jala aura vala / jvalita kASThikA>valiakaTThiA> ulakaThiA>lukaTThiA>lukaThi >lukaatthii| kabIra kI taraha gharaphUka tamAzA dikhAne meM jvalitakASThikA bhI pIche nahIM hai| 18 bhauMharA- bhUmigRha kA vikAsa hai| bhUmigRha > bhuiMhara > bhaMuhara> bhauMhara> bhauNhraa| 19. bhunasAra - 'bhAnuzAlA' se vikasita bhunasAra kaI bhASAoM aura boliyoM meM pracalita hai / bhAnu ke do artha haiM sUrya aura prbhaa| bhAnuzAlA yAnI prabhA kA ghara yAnI bhora yA tar3ake / bhAnuzAlA >bhAnu sAla >bhAnusAra >bhinasAra dUsarA rUpa bhunsaar| bhinasAra pUrvI hiMdI meM adhika pracalita hai : jaise 'bilapata nRpahiM bhayeu bhinusArA' ( mAnasa 2 / 37 ) 'kahata rAmaguna bhA bhinusArA' ( vahI ) 'bhA bhinasAra kirana ravi phUTI ( padamAvata ) 'bhunasAre sona ciraiyA kAya bolI' sabere-sabere sona cir3ayA kyoM bolI ? bundelakhaMDI lokgiit| 20. pagar3I-saMskRta prAvR dhAtu se prAvara banatA hai, jisakA artha hai aacchaadn| prAkRta meM isake lie paMgura zabda hai jisakA vikAsa, prA / vR se kalpita hai / paMgura> paggura>paggara >paggar3a strIliMga meM pgdd'ii| pagar3I ke kaI artha haiM, najarAnA yA bheMTa, pagar3I bAMdhanA, pagar3I lenA, pagar3I denA ityaadi| paggura se pagga >pAga rUpa bhI saMbhava haiN| sUrasAgara meM isakA prayoga hai| "dadhi odana bhara donoM dehoM aru AMcala kI paag|" eka aura zabda hai 'pagahA' "Age nAtha na pIche pagahA" / pagahA yAnI lagAma / isakA vikAsa saMskRta pragaha > paggaha pagahA ke rUpa meM huaa| yoga hai 'jahiM parahi dhavalu pariggA' jahA~ baila ko rassI se pakar3A gayA hai| 21. anAr3I anAr3I ke mUla meM ajJAnI zabda hai, na ki anyAyakArI, yA anArya, jaisA ki kramazaH DA0 udayanArAyaNa tivArI aura DA0 devendranAtha zarmA samajhate haiN| anArya se khIMcatAna kara anAr3I siddha kiyA jA sakatA hai| parantu usakA artha hogA niMdya, Aryetara pApI yA duSTa, jabaki anAr3I kA artha hai vivekahIna parisaMvAda-4 Page #323 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana jo ajJAnI se aNNANI> annAr3I>anAr3I vikasita hai, hindI meM isI artha meM 'anAr3I' zabda prayukta hai| anAr3I ke hAtha meM par3I motI kI mAlA sI karpUramaMjarI kIdazA hai; ( bhArateMdu ) / 'ThAnata anIti Ani, nIti lai anArI ( anAr3I ) kI' ( ratnAkara ) / 22. akhAr3A-akSavATa >akkha ADa > akkhADa> akhaadd'aa| rAjabhavana kA vaha sthAna jahA~ para sArvajanika utsavoM kA Ayojana hotA thaa| DA0 devendranAtha zarmA ne saMskRta AkhAta se (AkhAta > akhAda >akhAr3A) jo akhAr3e kI vyutpatti mAnI hai, vaha galata hai| ta aura da ko mUrdhanyabhAva hotA hai, paraMtu isameM 'ra' kA honA jarUrI hai jaise garta me gaDDhA banatA hai| akhAr3e kA abhiprAya raMgabhUmi se hai| jaise "laMkA sikhara upara agArA tahaM dasakandhara dekha akhaaraa'| "naTa nATaka paturinI au bAjA Ani akhAra sabai tahaM saajaa"|-pdmaavt 23. ahUThA-ahUThA kA saMkSipta rUpa hUThA bhI hai| DA. vAsudevazaraNa agravAla isakI vyutpatti adhyuSTa se mAnate haiM, parantu yaha zabda saMskRta meM isa artha meM nahIM hai / ahUThA kA artha hai sAr3he tIna hAtha / __hattha aTThaha devalo bAlahaM nAhi pavesu / sAr3he tIna hAtha kI devalI hai, jisameM mUkhoM kA praveza nahIM hai| ___ "aThahu hAtha tana saravara hiyo ka~vala tehiM mAMha" |-padmAvata mUla zabda arddha + tri [ AdhA aura tIna ] se [ arddhatri> aDNa TTi>aDhaTTi > ahuTTha> ahuThA ] vikAsa huaa| 24. asarAra-kabIra koza meM asarAra ko sara sara se, aura asarArA ko phArasI zarIra ( zaitAna ) se vikasita mAnA gayA hai| vastutaH asarAra ke mUla meM ajasratara zabda hai / ajasratara aa sara ara asarAra > asarAla asarAra / svayaMbhU aura puSpadaMta ne isakA prayoga kiyA hai / kabIra kahate haiM: "manmatha karama kasai asa rArA kalapata vidu kasai tihi dvArA" 25. ArasI-kahAvata hai hAtha kaMgana ko ArasI kyA ? AdazikA>AarasiA>ArasiA, >aarsii|| 27. adher3a-arddhavRddha > addha iDDha> addheDDha > adheDDha > adhedd'| yAnI adhbuuddh'aa| parisaMvAda-4 Page #324 -------------------------------------------------------------------------- ________________ Adhunika bhAratIya bhASAoM kA vikAsa aura prAkRta tathA apabhraMza 307 27. khar3I khar3A - khar3A khaDDA Adi zabda paMjAbI, hariyAnI aura khar3I bolI meM prayukta hai, jabaki hiMdI bolI samUha aura rAjasthAnI meM kramazaH ThAr3ha aura UbhA zabda pracalita haiM / ThAr3ha ke mUla meM sthAna zabda hai / prAkRta vaiyAkaraNa sthAna se ThANa kA vikAsa mAnate haiM / prAkRta ke eka niyama ke anusAra 'Tha' 'kha' meM badalatA hai / khANa se khar3A banA / 'khar3I bolI' kA artha hai, sthApita yA vyavahAra meM AnevAlI bolI | dUsarI boliyA~ prAdezika AdhAra para apanA vikAsa karatI haiM, jaba ki khar3I bolI aitihAsika AdhAra para / 28. khar3AU~ kASThapAdukA > kaTTha A u A > kaThAuA > kaDhAuA >kha DA u A>khar3AU~ / 29. rassI/lejurI saMskRta meM razmi aura rajju zabda haiM- "kiraNoM kA rajju sameTa liyA" / [ kAmAyanI ] razmi > rassira > rassI / rajju -> lajju > lejja > leja / svArthika pratyaya 'Da' ke kAraNa rajjur3I rUpa hogA / rajjur3I > lajur3I 7 lejurI / lajur3I se jelur3I jeur3I > jevar3I kA vikAsa hotA hai / 'rAma nAma kI jevar3I jita khIMce tita jAU~ / ' -kabIra 'lejurI bhaI nAha binu tohIM / ' - jAyasI 30. bar3A bRhat > bahaDDu> aDDu > bAhu > bar3A | ye vyutpattiyAM bAnagI ke taura para dI gaI haiM, jo yaha batAne ke lie haiM ki lokavyavahAra bhASA kI vaha TakasAla hai, jo zabdoM ko ghisatI hai, DhAlatI hai, aura unakA pramANIkaraNa karatI hai / kyoMki isake binA loka vyavahAra nahIM cala sakatA / bhAratIya AryabhASA mUlataH eka bhASA kA pravAha hai, jo eka se aneka pravAhoM meM vikasita hotA haiM, prAkRta apabhraMza usake muhAne haiM, jinake adhyayana ke binA na to bhASA kI bahumukhI vikAsa prakriyA kA vaijJAnika adhyayana saMbhava hai, aura na unake yogadAna kA vAstavika mUlyAMkana / isake lie pahalI mUlabhUta AvazyakatA hai - prAkRta aura apabhraMza ke zabdoM aura rUpoM ke vyutpattimUlaka zabdakozoM kI racanA, jo saMdarbhoM aura udAharaNoM se bharapUra ho| usake anaMtara pratyeka prAdezika athavA bolI ke udgama aura vikAsa kI pravRttiyoM kA adhyayana aura unakI, pUrvavartI zabdoM aura rUpoM se pahacAna, isase AryabhASA kI kSetrIya aura aitihAsika pravRttiyoM kI prAmANika pahacAna ho skegii| parisaMvAda-4 Page #325 -------------------------------------------------------------------------- ________________ apabhraza evaM hindI jaina sAhitya meM zodha ke naye kSetra DaoN. kastUracanda kAsalIvAla vigata 50 varSoM meM apabhraza kA vizAla sAhitya prakAza meM AyA hai| isa sAhitya ko prakAza meM lAne kI dRSTi se jina vidvAnoM ne sarvaprathama khoja kArya kiyA unameM paM0 nAthUrAma premI, DaoN. hIrAlAla jaina, mahApaMDita rAhula sAMkRtyAyana, muni jinavijaya jI, DaoN. e0 ena0 upAdhye evaM DaoN parazurAma vaidya ke nAma ullekhanIya haiM / san 1950 meM zrI mahAvIra jI kSetra ke sAhitya zodha vibhAga kI ora se prakAzita prazasti saMgraha meM sarvaprathama 50 apabhraza granthoM kI eka sAtha prazastiyoM ko dekhakara hindI ke suprasiddha vidvAn DaoN. hajArIprasAda dvivedI ne apanI 'hindI sAhitya kA AdikAla' nAmaka kRti meM jo vicAra vyakta kiye the ve nimnaprakAra haiM : "san 1950 meM zrI kastUracanda kAsalIvAla ema0 e0, zAstrI ke sampAdakatva meM Amera zAstra bhaNDAra (jayapura ) ke granthoM kA eka prazasti saMgraha prakAzita huA hai jisameM lagabhaga 50 apabhraMza granthoM ko prazastiyA~ saMgrahIta hai| inameM se kucha kA to vidvAnoM ko pahile se bhI patA thA kucha naI haiN| inameM svayambhU, puSpadanta, padmakIti, vIra, nayanandi, zrIdhara, zrIcanda, hariSeNa, amarakIti, yazakIti, dhanapAla, zrutakIrti aura mANikkarAja, raidhU Adi kI kRtiyA~ haiN| adhikAMza racanAeM 13 vIM zatAbdI ke bAda kI batAI gaI haiN| usake bAda bhI 16 vIM zatAbdI taka apabhraMza meM racanAeM hotI rhii| isa prazasti saMgraha ke raidhU, yazakIti, dhanapAla, zrutakIti aura mANikkarAja caudahavIM aura usake bAda kI zatAbdiyoM ke kavi haiN| 'ye grantha adhikatara jaina grantha bhaNDAroM se hI prApta hue haiM aura adhikAMza jaina kaviyoM ke likhe hue haiN| svabhAvataH hI inameM jainadharma kI mahimA gAI hai aura usa dharma ke svIkRta siddhAntoM ke AdhAra para hI jIvana bitAne kA upadeza diyA gayA hai| parantu isa kAraNa se ina pustakoM kA mahattva kama nahIM ho jAtA / paravartI hindI sAhitya ke kAvya rUpa ke adhyayana karane meM ye pustakeM bahuta sahAyaka haiN|" DaoN. dvivedI jI kI ukta dhAraNA ke pazcAt apabhraza sAhitya kI ora vidvAnoM kA aura adhika dhyAna jAne lagA aura sarva prathama itihAsa ke rUpa meM DaoN. parisaMvAda-4 Page #326 -------------------------------------------------------------------------- ________________ apabhraMza evaM hindI jaina sAhitya meM zodha ke naye kSetra 309 harivaMza kochar3a ne "apabhraMza sAhitya" zIrSaka se zodha kArya kiyA aura Amera zAstra bhaNDAra ke prazasti saMgraha ko hI apanI khoja kA mukhya AdhAra bnaayaa| yahI nahIM DaoN. rAmasiMha tomara, DaoN. devendra kumAra indaura, DaoN. devendra kumAra nImaca evaM paramAnanda zAstrI dehalI evaM DaoN. nemIcanda zAstrI, DaoN. rAjArAma jaina, DaoN. bhAyANI ne apabhraMza sAhitya ko prakAza meM lAne kA apane jIvana kA mukhya lakSya banAyA aura samaya-samaya para apabhraMza kRtiyoM para lekha likhakara vizvavidyAlayoM meM zodha chAtroM kA isa ora dhyAna AkRSTa kiyaa| aba taka apabhraMza kI jina kRtiyoM kA prakAzana ho cukA hai unameM mahAkavi puSpadanta ke mahApurANa, jasahara cariu, NAyakumAra cariu, svayaMbhU kA paumacariu, vIra kA jaMbUsAmi cariu, dhanapAla kA bhaviSyadatta kahA, amarakIrti kA chakkammopaesa tathA mahAkavi raidhU ke grantha ullekhanIya haiM / ye sabhI apabhraMza bhASA kI ucca starIya racanAyeM haiM jinake adhyayana evaM manana se bhAratIya saMskRti evaM vizeSataH jaina saMskRti kA parijJAna hotA hai / apabhraMza sAhitya evaM kAvyoM kI vizAla saMkhyA ko dekhate hue ye sabhI prakAzana ATe meM namaka ke barAbara haiM / vAstava meM dekhA jAve to apabhraMza bhASA kI kRtiyoM kA abhI to pUrA sarvekSaNa bhI nahIM ho sakA hai, kyoMki rAjasthAna, madhya pradeza, uttara pradeza evaM dehalI ke zAstra bhaNDAroM ke sUcIkaraNa kA abhI pUrA kArya honA zeSa hai / phira bhI jitanI saMkhyA meM apabhraMza sAhitya sAmane AyA hai vaha apane Apa meM mahattvapUrNa hai / DaoN. devendra kumAra zAstrI ne apabhraMza ke 150 kaviyoM kI tIna sau racanAoM aura vibhinna bhaNDAroM meM saMgrahIta unakI eka sahasra pratiyoM kA vivaraNa saMkalita kiyA hai / sAtha hI inhoMne apabhraMza bhASA se sambandhita aura prakAzita sAmagrI kA ullekha " apabhraMza bhASA aura sAhitya kI zodha pravRttiyA~" pustaka meM kiyA hai / idhara vizvavidyAlayoM meM apabhraMza sAhitya para jo zodha kArya ho rahA hai isakI gati bahuta hI dhImI hai / isalie apabhraMza sAhitya para zodha kArya ke lie vizAla kSetra zodhArthiyoM ke samakSa par3A huA hai / abhI to adhikAMza upalabdha kRtiyoM kA sAmAnya adhyayana bhI nahIM ho sakA hai kyoMki jo kucha adhyayana sAmane AyA hai vaha saba prAyaH graMtha prazastiyoM ke AdhAra para likhA huA hai / apabhraMza sAhitya carita pradhAna sAhitya hai / usameM adhikAMza racanAeM nAyaka ke samagra jIvana ko prastuta karatI haiM isaliye usameM prabandha kAvya adhika haiM khaNDa kAvya kama haiM / 8vIM zatAbdI se lekara 15vIM zatAbdI taka apabhraMza meM sAhitya nirmANa kI jo dhArA bahI aura usameM parisaMvAda - 4 Page #327 -------------------------------------------------------------------------- ________________ 310 janavidyA evaM prAkRta : antarazAstrIya adhyayana mahAkavi svayaMmbhU, puSpadanta, vIra, nayanandi, dhavala, dhanapAla, gaNi devasena, yazakIrti evaM raidhU jaise mahAkavi hue jinake kAvyoM kI tulanA kisI bhI anya bhASA ke kAvyoM se kI jA sakatI hai lekina abhI taka ina mahAkaviyoM meM se 2-3 ko chor3akara zeSa kA pUrA mUlyAMkana bhI nahIM ho pAyA hai| abhI to hama prazasti saMgrahoM ke AdhAra para unakI kRtiyoM ke nAma mAtra jAna sake haiN| isalie apabhraMza sAhitya meM zodhArthiyoM ke lie vipula kSetra par3A huA hai jinameM kaviyoM kA vistRta jIvanavRtta, inakA kAvya nirmANa kI dRSTi se mUlyAMkana, anya kaviyoM se tulanAtmaka adhyayana, unake kAvyoM kA sAMskRtika evaM bhASAgata adhyayana, rasa, alaMkAra, chanda kI dRSTi se kAvyoM kA mahattva Adi vividha rUpoM meM kAvyoM kA adhyayana honA zeSa haiN| vAstava meM apabhraMza sAhitya kA jitanA gahana adhyayana hogA bhAratIya sAhitya meM jaina sAhitya ko utanA hI adhika sthAna prApta hogaa| yahA~ maiM eka bAta kI ora dhyAna AkRSTa karanA cAhatA hU~ ki abhI taka rAjasthAna, madhya pradeza, dehalI evaM uttara pradeza ke kucha granthAgAroM kA bhI pUrA sacIkaraNa kA kArya nahIM ho sakA hai| rAjasthAna kA prasiddha granthAgAra nAgaura kA bhaTTArakIya zAstra bhaNDAra', kucAmana tathA anya kucha nagaroM ke zAstra bhaNDAroM kI khoja honA Avazyaka haiM ina bhaMDAroM meM sambhavataH apabhraMza kI kucha aura bhI kRtiyAM saMgrahIta hoN| jinakI prApti ke pazcAt zodha ke aura bhI naye kSetra khula sakate haiN| apabhraza sAhitya ke prakAzana evaM usa para zodha kArya kI atyadhika AvazyakatA hai / eka eka grantha ke sampAdana ko lekara eka eka zodha prabandha likhA jA sakatA hai / kyoMki apabhraMza hindI kI pUrvavartI jananI mAnI jAtI hai isaliye vizvavidyAlayoM ke prAkRta, saMskRta evaM hindI vibhAgoM meM apabhraMza bhASA sAhitya para zodha kArya ho sakatA hai| aba maiM Apake samakSa kucha aise viSayoM kA nAmollekha karatA hU~ jina para zodha kArya ho sakatA hai| zodha ke lie katipaya viSaya 1. mahAkavi svayambhU-vyaktitva evaM kRtitva 2. riTThaNemicariu kA sAMskRtika adhyayana 3. paumacariu kA sAMskRtika adhyayana parisaMvAda-4 Page #328 -------------------------------------------------------------------------- ________________ apabhraMza evaM hindI jaina sAhitya meM zodha ke naye kSetra 311 4. apabhraMza kA prathama aura antima mahAkAvya 5. apabhraMza ke pramukha mahAkavi 6. apabhraza ke pratinidhi kavi aura unake kAvya 7. mahAkavi padamakIrti-vyaktitva evaM kRtitva 8. hariSeNa kI dhammaparikkhA kA AlocanAtmaka adhyayana 9. vIra evaM zRGgAra rasa pradhAna jaMbUsAmi cariu kA sAMskRtika adhyayana 10. mahAkavi yazaHkoti-vyaktitva evaM kRtitva 11. mahAkavi dhavala ke harivaMzapurANa kA sAMskRtika adhyayana 12. apabhraza kA aitihAsika kAvya : amarasenacariu-eka adhyayana 13. mahAkavi zrutakIti kI apabhraMza sAhitya ko dena 14. apabhraza ke prabandha kAvya 15. apabhraza ke khaNDa kAvya 16. mahAkavi nayanandi-vyaktitva eva kRtitva 17. gaNi devasena ke sulocanA carita kA sAMskRtika adhyayana 15. hindI bhASA ke vikAsa meM apabhraMza kI dena 19 mahAkavi dhanapAla evaM unakA apabhraMza sAhitya 20. mahAkavi raidhU ke kAvyoM kA sAMskRtika adhyayana 21. mahAkavi jayamitrahala --vyaktitva evaM kRtitva 22. chakkammopaesa kA sAMskRtika adhyayana 23. apabhraza kAvyoM meM prayukta chandoM kA tulanAtmaka adhyayana 24. 14vIM zatAbdi ke pratinidhi apabhraMza kAvya apabhraMza kI taraha hindI meM bhI jaina vidvAnoM ne usa samaya likhanA prArambha kiyA jaba usameM kalama calAnA pAMDitya se pare samajhA jAtA thA tathA ve bhASA ke paMDita kahalAte the| yaha bhedabhAva to mahAkavi tulasIdAsa evaM banArasIdAsa ke bAda taka calatA rahA / hindI meM sarva prathama rAsa saMjJaka racanAoM meM kAvya nirmANa prArambha huA / jaba apabhraMza bhASA kA deza meM pracAra thA taba bhI jaina kaviyoM ne apanI dUradarzitA ke kAraNa hindI meM bhI lekhanI calAI aura sAhitya kI sabhI vidhAoM ko pallavita karate rhe| jinadattacarita ( saM0 1354 ) evaM pradyumnacarita ( saM0 1411) jaisI kRtiyA~ apane yuga kI prathama pustakeM haiM / mahApaMDita rAhula sAMkRtyAyana ne pradyumna parisaMvAda-4 Page #329 -------------------------------------------------------------------------- ________________ 312 janavidyA evaM prAkRta : antarazAstrIya adhyayana carita ko braja bhASA kA prathama mahAkAvya batalAyA hai| jaina kaviyoM ne hindI kI sabase adhika evaM sabase lambe samaya taka sevA kI aura usameM abAdha gati se sAhitya nirmANa karate rhe| lekina hindI ke vidvAnoM kI jaina granthAgAroM taka pahu~ca nahIM hone ke kAraNa ve usakA mUlyAMkana nahIM kara sake aura jaba hindI sAhitya kA kramabaddha itihAsa likhA jAne lagA to jaina granthAgAroM meM saMgrahIta vizAla hindI sAhitya ko yaha likhakara sAhitya kI paridhi se bAhara nikAla diyA ki vaha kevala dhArmika sAhitya hai aura usameM sAhityika tattva vidyamAna nahIM hai / rAmacandra zukla kI isa eka paMkti se jaina vidvAnoM dvArA nirmita hindI sAhitya ko rASTrIya dhArA meM samAhita hone ke daravAje banda ho gaye aura use Aja taka bhI rASTrIya sAhitya meM sammilita nahIM kiyA jA sakA hai| samaya ne palTA khaayaa| jaina granthAgAroM ke tAle khulane lage / zanaiH zanaiH vidvAnoM kA jaina vidvAnoM dvArA racita jaina kRtiyoM kI ora dhyAna jAne lgaa| mizrabandhu vinoda meM kucha jaina racanAoM kA paricaya diyA gayA lekina svayaM jaina vidvAn bhI apane vizAla sAhitya se aparicita rahe / sarva prathama sva0 paM0 nAthUrAmajI premI ne hindI jaina sAhitya kI ora vidvAnoM kA dhyAna AkarSita kiyaa| san 1947 meM kAmatA prasAdajI kA hindI jaina sAhitya kA saMkSipta itihAsa aura san 1956 meM DaoN. nemIcandra zAstrI kA hindI jaina sAhitya parizIlana ( do bhAgoM meM ) prakAzita hue| isI bIca mahApaMDita rAhula sAMkRtyAyana ne svayambhU ke paumacariu ko hindI kA prathama mahAkAvya ghoSita karake jaina hindI sAhitya ke mahattva ko svIkAra kiyA aura hindI jagata ko use svIkAra karane kA Agraha kiyaa| lekina itanA hone para bhI anekAnta, jaina siddhAnta bhAskara, vIravANI, sammelana patrikA, pariSada patrikA Adi meM vibhinna lekhoM ke prakAzana ke atirikta jaina vidvAnoM dvArA racita kAvya kRtiyAM susampAdita hokara hindI jagata ke samakSa prastuta nahIM kI jA skiiN| isa dRSTi se sAhitya zodha vibhAga ne sarva prathama san 1960 meM pradyumnacarita evaM san 1966 meM jinadattacarita kA prakAzana karAkara isa kSetra meM pahala kii| pradyumna carita ke prakAzana meM hindI jagata ne usake mahattva ko svIkAra kiyA aura sUrapUrva braja bhASA kA use prathama kAvya svIkAra kiyA gayA tathA DaoN. vAsudevasiMha ne apane zodha prabandha meM usa para vistRta adhyayana prastuta kiyaa| idhara suprasiddha sAhitya sevI zrI agaracanda jI nAhaTA ne jaina parisaMvAda-4 Page #330 -------------------------------------------------------------------------- ________________ apabhraMza evaM hindI jaina sAhitya meM zodha ke naye kSetra 313 hindI sAhitya para apane pacAsoM lekhoM meM vistRta prakAza DAlA aura usase bhI hindI jaina sAhitya ke prati vidvAnoM kA dhyAna AkarSita karane meM saphalatA milii| zrI mahAvIra kSetra kI ora se hI rAjasthAna ke jaina santa evaM mahAkavi daulatarAma kAsalIvAla vyaktitva evaM kRtitva ina do pustakoM ke prakAzana se hindI jaina sAhitya kI vizAlatA ko dekhane kA vidvAnoM ko avasara prApta huA aura vizvavidyAlayoM meM jaina hindI sAhitya evaM kaviyoM para pI-eca0 DI0 kI upAdhi ke lie viSaya svIkRta hone lge| aba taka mahAkavi banArasIdAsa, bhUdharadAsa, budhajana, bhagavatIdAsa, brahma jinadAsa jaise kucha kaviyoM para zodha prabandha vizvavidyAlayoM dvArA svIkRta ho cuke haiN| lekina hindI jaina sAhitya kI vizAlatA ko dekhate hue hamAre ye prayAsa bhI ATe meM namaka barAbara haiM / san 1977 meM jayapura meM sampUrNa hindI jaina sAhitya ko 20 bhAgoM meM prakAzita karane ke lie zrI mahAvIra grantha akAdamI kI sthApanA hindI jaina sAhitya ke prakAzana ke kSetra meM eka mahattvapUrNa kadama hai jisakI saphalatA ke lie sabhI vidvAnoM kA sahayoga apekSita hai| akAdamI kI ora se karIba 500 jaina hindI kaviyoM ke vyaktitva evaM kRtitva para prakAza DAlA jAvegA tathA 10 pramukha kaviyoM kA vistRta adhyayana evaM unakI kRtiyoM kA prakAzana kiyA jaavegaa| akAdamI kI ora se aba taka prakAzita tIna bhAga mahAkavi brahma rAyamalla evaM tribhuvanakIrti, kavivara bUcarAja evaM unake samakAlIna kavi tathA mahAkavi brahma jinadAsa -- vyaktitva evaM kRtitva - prakAzita ho cuke haiM jinakA sabhI ora se svAgata huA hai / akAdamI ke caturtha bhAga bhaTTAraka ratnakIrti evaM kumudacandra meM 70 anya jaina kaviyoM kA bhI paricaya hai / mere ukta itihAsa prastuta karane kA artha svayaM ke kArya para prakAza DAlane kA nahIM haiM lekina vidvAnoM ko hindI jaina sAhitya kI vizAlatA ke darzana karAne kA hai / hindI jaina sAhitya kI vizAlatA meM kisI ko sandeha nahIM ho sakatA lekina prazna uThatA hai usake mUlyAMkana evaM prakAzana kA / isake atirikta yaha sAhitya kisI eka vidhA para likhA huA nahIM hai, kintu vaha sAhitya ke vividha rUpoM meM nibaddha hai jo anusaMdhAna ke mahattvapUrNa viSaya ho sakate haiM / yaha sAhitya stotra, pATha saMgraha, kathA, rAso, rAsa, pUjA, maMgala, jayamAla, praznottarI, maMtra, aSTaka, sAra, samuccaya, varNana, subhASita, caupaI, nisAnI, jakaDI, vyAhalo, badhAvA, vinatI, patrI, parisaMvAda -4 40 Page #331 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana AratI, bola, caracA, vicAra, bAta, gIta, lIlA, caritra, chaMda, chappaya, bhAvanA, vinoda, kAvya, nATaka, prazasti, dhamAla, cauDhAliyA, caumAsiyA, bArAmAsA, baToI, beli, hiMDolaNA, cUnaDI, sajjhAya, bArAkhaDI, bhakti, bandanA, paccIsI, battIsI, pacAsA, bAvanI, satasaI, sAmAyika, sahasranAma, nAmAvalI, guruvAvalI, stavana, saMbodhana, moDalo Adi vibhinna rUpoM meM milatA hai| ina vividha sAhitya rUpoM meM kisakA kaba Arambha huA aura kisa prakAra vikAsa aura vistAra huA ye zodha ke liye rocaka viSaya ho sakate haiM aura ina sabakI sAmagrI jaina granthAgAroM meM mila sakatI hai| vibhinna viSayoM ke atirikta abhI to saikar3oM aise kavi jo vidvAnoM ke lie ajJAta bane hue haiN| aise kavi 14vIM zatAbdI se lekara 19vIM zatAbdI taka itanI adhika saMkhyA meM haiM ki yahA~ para unake nAma mAtra ullekha karanA bhI saMbhava nahIM haiN| sabase adhika kavi 17vIM 18vIM evaM 19vIM zatAbdI meM hue| isake atirikta jitane bhI lokapriya evaM prasiddha kavi hue ve bhI 17vIM evaM 18vIM zatAbdI se hI adhika saMbaMdhita haiN| inameM se eka-eka jaina kavi ko zodha kA viSaya banAyA jA sakatA hai| yahI nahIM brahma jinadAsa, yazodhara, brahma rAyamalla, bUcarAja, chohala, ThakkurasI, banArasIdAsa, rUpacanda, bhagautIdAsa, bhUdharadAsa, daulatarAma kAsalIvAla, dyAnatarAya jaise pacAsoM kavi to aise haiM jinakA vividha dRSTiyoM se adhyayana kiyA jA sakatA hai| jaba sUra, tulasI, mIrA, jAyasI evaM kabIra para eka nahIM kintu pacAsoM zodha nibandha likhe jA sakate haiM to ina jaina kaviyoM para bhI pacAsoM nahIM to eka se adhika zodha nibandha to likhe hI jA sakate haiN| jaise jaise ye kavi vizvavidyAlayoM meM pahuMceMge vidvAnoM kA dhyAna unakI racanAoM para jaavegaa| aba maiM pacAsa aise zodha ke viSayoM kI ora ApakA dhyAna AkarSita karanA cAhatA hU~ jina para vizvavidyAlayoM meM zodha prabandha prastuta kiye jA sakate haiM : 1. hindI ke AdikAla ke jaina rAsa kAvya 2. kavivara rAjasiha-vyaktitva evaM kRtitva 3. brajabhASA kA prathama kavi sadhAru evaM unakA pradyumnacarita 4. mahAkavi brahma jinadAsa ke kAvyoM kA bhASAgata adhyayana 5. brahma jinadAsa kA rAmasItA rAsa-eka adhyayana 6. rAsa kAvya ziromaNi brahma jinadAsa parisaMvAda-4 Page #332 -------------------------------------------------------------------------- ________________ 315 apabhraMza evaM hindI jaina sAhitya meM zodha ke naye kSetra 7. 16vIM zatAbdI ke hindI jaina kavi 8. hindI ke jaina rUpaka kAvyoM kA AlocanAtmaka adhyayana 9. kavivara bUcarAja-vyaktitva evaM kRtitva 10. hindI ke jaina kaviyoM kI bAvaniyoM kA udbhava evaM vikAsa 11. kavivara ThakkurasI-vyaktitva evaM kRtitva 12. brahma rAyamalla kI racanAoM kA sAMskRtika adhyayana 13. bhaTTAraka ratanakoti--vyaktitva evaM kRtitva 4. jaina saMta kumudacandra--vyaktitva evaM kRtitva 15. nemi rAjula sAhitya-eka adhyayana 16. bhaTTAraka yazodhara ---vyaktitva evaM kRtitva 17. mahAkavi banArasIdAsa--vyaktitva evaM kRtitva 18. samayasAra nATaka kA Atma darzana 19. kavivara rUpacanda- vyaktitva evaM kRtitva 20. hindI gadya lekhaka--pANDe rAjamalla 21. 17vIM zatAbdI ke hindI gadya nirmAtA 22. banArasIdAsa evaM unake samakAlIna kavi 23. bhaiyA bhagavatIdAsa--vyaktitva evaM kRtitva 24. paMDita bhagautIdAsa--vyaktitva evaM kRtitva 25. kavivara Anandaghana - vyaktitva evaM kRtitva 26. mahAkavi samayasundara ke kAvyoM kA adhyayana 27. pArzvapurANa kA sAMskRtika evaM tAtvika adhyayana 28. mahAkavi bhUdharadAsa ke padoM kA sAMskRtika vivecana 29. kavivara dyAnatarAya- vyaktitva evaM kRtitva 30. bAraha khar3I sAhitya 31. gadya padya nirmAtA--mahAkavi daulatarAma kAsalIvAla 32. daulatarAma kAsalIvAla ke kAvyoM kA sAMskRtika adhyayana 33. hindI gadya sAhitya ke vikAsa meM mahAkavi daulatarAma kA yogadAna 34. kizanasiha-vyaktitva evaM kRtitva 35. kavivara khuzAlacanda kAlA vyaktitva evaM kRtitva 36. jaina hindI purANa sAhitya--sAMskRtika adhyayana parisaMvAda-4 Page #333 -------------------------------------------------------------------------- ________________ 316 jainavidyA evaM prAkRta : antarazAstrIya adhyayana 37. kavivara nemicanda-vyaktitva evaM kRtitva 38. jodharAja godikA--vyaktitva evaM kRtitva 39. jaina kaviyoM ke padoM kA sAMskRtika adhyayana 40. chappaya chanda ke vikAsa meM jaina kaviyoM kA yogadAna 41. cUnaDI sAhitya ke vikAsa meM jaina kaviyoM kA yogadAna 42. paMDita jayacanda chAbar3A-vyaktitva evaM kRtitva 43. paMDita sadAsukha kAsalIvAla- vyaktitva evaM kRtitva 44 pArasadAsa nigotyA--vyaktitva evaM kRtitva 45. bakhtarAma sAha ke kAvyoM kA adhyayana 46. bhakti evaM darzana pradhAna jaina pUjA sAhitya 47. paM0 daulatarAma--vyaktitva evaM kRtitva . 48. mahAkavi ToDaramala evaM unake samakAlIna kavi 49. kavivara bakhtAvara lAla evaM unakA hindI sAhitya 50. pANDe jinadAsa--vyaktitva evaM kRtitva ukta zIrSakoM ke atirikta abhI itane hI zodha ke lie aura viSaya ginAye jA sakate haiN| parisaMvAda-4 Page #334 -------------------------------------------------------------------------- ________________ apabhraza aura hindI meM jaina vidyA viSayaka anusaMdhAna kI saMbhAvanAe~ DaoN0 yogendranAtha zarmA 'aruNa' adyAvadhi saMskRta, prAkRta, apabhraMza evaM hindI bhASAoM meM prApya jainavidyA kI vipula saMpadA jijJAsuoM dvArA prakAza meM lAI jA cukI hai, tathApi abhI bhI aneka kSetra aise haiM, jo sarvathA achUte haiM yA jinameM atyalpa mAtrA meM hI anusaMdhAna ho sakA hai| apabhraza ko gulerI jI ne 'purAnI hindI' kahA aura mahApaNDita rAhala jI ne apabhraMza ke mahAkavi svayaMbhUdeva ko 'hindI' kA Adi mahAkavi kahanA cAhA, jisake mUla meM apabhraMza bhASA evaM sAhitya ke prati lagAva' paidA karAne kI bhAvanA rahI hogI; yahI maiM mAnatA huuN| astu / jaina-sAhitya ke anusaMdhitsuoM ne isa sAhitya kI gaharI parakha ke bAda pAyA ki tatvataH sampUrNa jaina-sAhitya meM loka-bhAvanA kA sammAna sarvopari huA, phalataH ise vyApaka samarthana bhI milA / DaoN. hIrAlAla jaina kA kathana draSTavya hai-'jaina tIrthakara bhagavAn mahAvIra ne lokopakAra kI bhAvanA se subodha vANI ardhamAgadhI kA upayoga kiyA tathA unake gaNadharoM ne usI bhASA meM unake upadezoM kA saMkalana kiyaa| usa bhASA aura sAhitya kI ora jainiyoM kA sadaiva Adara bhAva rahA tathApi unakI yaha bhAvanA loka-bhASAoM ke sAtha nyAya karane meM bAdhaka nahIM hii|' jaina-kaviyoM meM jainetara loka mAnyatAoM kA sammAna karane kI jo pravRtti rahI, usane eka ora to jaina sAhitya ko samRddha banAne kI saMbhAvanAoM ke dvAra khola die aura dUsarI ora janetara vidvAnoM ko AkRSTa karane kI zakti arjita kii| jaina-sAhitya kI yaha udAratA avasaravAda se prerita na hokara jaina-dharma ke AdhArabhUta dArzanika evaM saiddhAntika matoM se saMpuSTa hai| rAma-lakSmaNa evaM kRSNa-balarAma ke prati hinduoM kI zraddhA dekhakara inheM 'triSaSTi zalAkApuruSoM meM sthAna dekara purANa-sAhitya 1. DA0 hIrAlAla jana : bhAratIya saMskRti meM jaina dharma kA yogadAna, pR0 3-4 / parisaMvAda-4 Page #335 -------------------------------------------------------------------------- ________________ 318 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana meM rakhanA isI 'udAratA' kA puSTa pramANa hai| jaina-mata ke digambara evaM zvetAmbaradonoM hI sampradAyoM meM vipula sAhitya racA gayA / digambara-mata ke AcAryoM ne zaura. senI meM tathA zvetAmbara mata vAloM ne mahArASTrI meM racanA kI hai|' apabhraMza meM upalabdha jaina-sAhitya ko adhyayana kI suvidhA hetu nimna rUpa se vargIkRta kiyA jA sakatA hai : (1) Agama sAhitya --(i) mUla Agama-sAhitya (ii) Agama-TIkA-sAhitya (2) Agametara sAhitya-(i) jaina-dharma ke siddhAntoM se saMbaddha dhArmika sAhitya (ii) laukika sAhitya (iii) vyAkaraNa, chanda-zAstra Adi se saMbaddha sAhitya (1) Agama sAhitya jaina-Agama sAhitya meM prAcIna jaina-paramparAeM, anuzrutiyA~, lokakathAeM, rItirivAja, dharmopadeza Adi samAhita haiM, jinake zodhaparaka gambhIra adhyayana se aneka bikharI kar3iyoM ko jor3A jA sakatA hai| Agama-sAhitya meM chipA jaina-vAstuzAstra, saMgIta, nATya, prANivijJAna tathA vanaspativijJAna Adi hama zodha kI kasauTI para yadi kasa sakeM, to jJAna ke nae kSitija khuleMge "chedasUtra" to Agama-sAhitya kA prAcInatama mahAzAstra hI hai, jisameM zramaNa-saMskRti evaM zramaNAcAra kA tAttvika rUpa nihita hai| mUla Agama-sAhitya ke zodha kI mukhya sambhAvita dizAe~ mere matAnusAra nimna ho sakatI haiM (1) bhASAzAstrIya zodha bhASAzAstrIya zodha se jainAgamoM kI mUlabhUta pravRtti jAnI jA sakatI hai aura vibhinna pAThAntaroM kI samasyA kA samAdhAna kiyA jA sakatA hai / bhASA kI samarUpatA. zabda-prayoga, dhvani-parivartana evaM artha-vijJAna kI dRSTi se Agama-sAhitya kA zodhaparaka mUlyAMkana hamAre yuga kI mahattvapUrNa upalabdhi ho sakatI hai| 1. DA0 rAmasiMha tomara : prAkRta evaM apabhraMza sAhitya, pR0 5 / 2. DA0 jagadIzacandra jaina : prAkRta-sAhitya kA itihAsa, pR0 43 / parisaMvAda-4 Page #336 -------------------------------------------------------------------------- ________________ apabhraMza aura hindI meM jaina-vidyA viSayaka anusaMdhAna kI saMbhAvanAeM (2) kAla-nirNaya sambandhI zodha --Agama-sAhitya kI prAcInatA para nirantara prazna-cihna lagate rahe haiM, ataH yaha zodha kI eka naI dizA hai| kisa 'vAcanA' meM kitane Agama saMgrahIta hue, isakA nirNaya AgamoM ke tulanAtmaka bhASA-vaijJAnika zodha dvArA karanA hogA aura sAtha hI, AgamoM ke prAmANika, pUrNa evaM AlocanAtmakasaMskaraNa taiyAra karAnA bhI jarUrI hai| ( 3 ) lokatAttvika zodha-Agama-sAhitya ke zodha kI sarvAdhika mahattvapUrNa dizA 'lokatAttvika anuzIlana' hI merI dRSTi se hai| Agama-sAhitya 'loka-kathAoM kA ajasra srota' hai aura lokatattva ke kAraNa hI yaha lokagrAhI banA hogA, merI yaha har3ha mAnyatA hai| pratyeka Agama grantha kA "loka-tattva" kI dRSTi se mUlyAMkana viziSTa zodha dizA hogI, yadyapi yaha vyaya evaM zramasAdhya kArya hogaa| "jaina-AgamoM kI loka kathAe~" tathA "AgamoM meM abhivyakta loka-dharma evaM loka-saMskRti" Adi aneka viSaya isa dRSTi se zodhArthiyoM kI pratIkSA kara rahe haiN| (ii) Agama-TIkA-sAhitya-sampUrNa TIkA-sAhitya ko bhI uparyukta AdhAroM para bhASAzAstrIya, kAla-nirNaya sambandhI, vastuvarNana viSayaka, sAmAjika evaM sAMskRtika dRSTiyoM se zodha kI kasauTI para kasA jAnA caahie| jainAgamoM para upalabdha vipula vyAkhyAtmaka sAhitya, jisameM niyukti, bhASya, cUrNI evaM TIkA sAhitya hai, svatantra mahattva kA hai, jisakA artha-vaijJAnika, zailI-vaijJAnika evaM lokatAttvika zodhaparaka anuzIlana jaina-vidyAoM evaM jaina-darzana ke vikAsa meM nae kIrtimAna sthApita karegA, yaha merA nizcita abhimata hai| Agametara-jaina-sAhitya-jaina-siddhAntoM evaM dArzanika tattvajJAna ko nirUpita karane ke lie jaina-cintakoM evaM kaviyoM ne vipula aura vividhamukhI sAhitya racA hai, jo Aja bhI jaina-bhaNDAroM meM bharA par3A hai| vastutaH Agametara-jaina-sAhitya kI vipula saMpadA ko ujAgara karane kA mahattara dAyitva jainavidyAoM ke anusaMdhAtAoM ko pUrNa karanA hai| isa saMpUrNa sAhitya ko maiM nimna rUpoM meM rakhakara zodha-saMbhAvanAeM dekhUgA-- (1) jaina-tattva-cintana se saMbaddha dhArmika sAhitya (2) laukika sAhitya 1. DA0 jagadIzacandra jaina : prAkRta-sAhitya kA itihAsa pR0 194/195 / parisaMvAda-4 Page #337 -------------------------------------------------------------------------- ________________ 320 jainavidyA evaM prAkRta : antarazAstrIya adhyayana (3) loka-kathA-sAhitya (4) vyAkaraNa, chanda-zAstra evaM kalA viSayaka sAhitya uparyukta Agametara-sAhitya kA vividhamukhI vaibhava zodhArthiyoM ke lie ananta saMbhAvanAoM se paripUrNa hai, jo lagabhaga 1500 varSoM kI sudIrgha paramparA ko sameTe hue hai| (i) jaina-tattva-cintana mUlaka sAhitya isa prakAra kA sAhitya apabhraMza aura hindI meM upalabdha hai, jisameM tattvajJAna, jainAcAra, kriyA-kANDa, tIrtha evaM aitihAsika prabandhoM kA vivecana atyanta vyavasthita rUpa meM zvetAmbaroM tathA digambaroM dvArA nibaddha kiyA gayA hai| darzana evaM tattva nirUpaNa kI dRSTi se digambara-paramparA zvetAmbara paramparA se bhinna ho gaI hai|' isa sAhitya meM (1) sAmAnya-graMtha, (2) darzana-khaNDana-maNDana-grantha, (3) siddhAnta-grantha, (4) karma-siddhAnta-grantha, (5) zrAvakAcAra viSayaka grantha, (6) prakaraNa grantha, (7) samAcArI grantha evaM (8 vidhi-vidhAna viSayaka grantha mukhyataH Ate haiN| isa jaina-tattvamUlaka sAhitya meM dharma, darzana, AcAra, karmakANDa Adi ke prakAzana se sambaddha zodha kI ananta sambhAvanAeM nihita haiN| jainAcAra evaM zrAvakAcAra Adi ke tAttvika vizleSaNa ke lie zodha mahattvapUrNa hogaa| (ii) laukika sAhitya--apabhraMza tathA hindI meM racA gayA Agametara jainalaukika sAhitya sarvAdhika mUlyavAn nidhi hai, jisane Adhunika bhAratIya bhASAoM ke sAhitya ko aneka rUpoM meM prabhAvita bhI kiyA hai| IsA kI prathama zatI se satrahavIM zatI taka isa prANabhUta sAhitya kI avicchinna dhArA pravAhita huii| jaina kaviyoM kA laukika sAhitya itanA hai ki kaI zatAbdiyoM taka zodhakartA isakA mUlyAMkana anavarata kara sakate haiN| isa kSetra meM eka-eka sAhitya-vidhA kA vividha dizAoM meM zodhaparaka anuzIlana kiyA jA sakatA hai| maiM katipaya pramukha vidhAoM ko le rahA hU~ (1) kathA-sAhitya (2) purANa-sAhitya yA carita-sAhitya (3) prabandha kAvya-(i) premAkhyAnaka kAvya, ( ii ) khaNDa kAvya (4) nATaka sAhitya (5) muktaka sAhitya / (6) rUpaka-kAvya (7) sphuTa racanAeM upayukta laukika sAhitya meM jIvana dhar3akatA hai aura sAMskRtika cetanA mukhara hai| 1. DA0 hIrAlAla jaina : bhAratIya saMskRti meM jaina-dharma kA yogadAna, pR0 84 parisaMvAda-4 Page #338 -------------------------------------------------------------------------- ________________ apabhraMza aura hindI meM jaina- vidyA viSayaka anusaMdhAna kI saMbhAvanAe~ 321 (ka) kathA - sAhitya - saMskRta evaM prAkRta bhASA se calakara kathA - kAvyoM kI paramparA apabhraMza evaM hindI taka avirala calatI hai / apabhraMza kA kathA-sAhitya loka jIvana tathA dhArmika jIvana se viziSTa saMyojita hai / ' apabhraMza evaM hindI ke jainakathA - sAhitya kA kAvyAtmaka mUlyAMkana vartamAna zodha kI sarvathA achUtI dhArA hai / jaina sAhitya ke vidvAn DaoN. jagadIzacandra jaina kA abhimata hai ki jaina - kathA - sAhitya kA bhASA vaijJAnika zodha mahattvapUrNa hai, jisase prAkRta apabhraMza zabdoM ke rUpoM, vyutpattizAstra kI TUTI paramparAoM tathA artha-vijJAna kI gutthiyoM ko sulajhAyA jA sakatA hai / kathA - sAhitya kA samAjaparaka adhyayana vizeSa upAdeya hai, kyoMki sAmAjika yathArtha -bodha, dhArmika pariveza, jAtIya paramparA evaM loka- vizvAsoM kI vilakSaNa abhivyaMjanA jaina-kathA-sAhitya meM huI hai, jisake udghATana se madhyakAlIna AryabhASAsamAja kI lupta pravRttiyoM kA bhI udghATana hogA / madhyakAlIna bhAratIya saMskRti ke navIna tattvoM ke prakAzana hetu kathA - sAhitya ke sAMskRtika zodha kI dizA sarvAdhika mUlyavAn siddha hogI / jaina-kathA-graMthoM kA sampAdana svayaM meM viziSTa saMbhAvanA se paripUrNa hai / zailIgata saundarya vivecana ke lie zodha bhI naI dizA degA | jaina-kathAoM meM aihikatA ke sAthasAtha dharmopadeza kI viziSTa paramparA kA mUlyAMkana manovaijJAnika aura zailI vaijJAnika zodha kI apekSA rakhatA hai / jaina - kathA - sAhitya kA prabhAva hindI, gujarAtI, rAjasthAnI kI kathAoM para bhI par3A hai, ataH tulanAtmaka anusaMdhAna kI saMbhAvanAe~ bhI kama nahIM haiM / isa saMdarbha meM jAna harTala kA abhimata ullekhya hai - jaina - kathA - sAhitya kevala saMskRta tathA anya bhAratIya bhASAoM ke adhyayana ke lie hI upayogI nahIM, balki bhAratIya sabhyatA ke itihAsa para isase mahattvapUrNa prakAza par3atA hai | 3 (kha) purANa- sAhitya yA carita sAhitya - mahAkavi svayaMbhUdeva, puSpadanta, raidhU, hemacandra Adi dvArA sAmAjika, sAMskRtika, dhArmika, dArzanika Adi paristhitiyoM ko 1. DA0 devendra kumAra zAstrI : apabhraMza bhASA aura sAhitya kI zodha pravRttiyA~, pR0 3 | 2. DA0 jagadIzacandra jaina : prAkRta sAhitya kA itihAsa, pR0 372 / dezI bhASA ke aneka mahattvapUrNa zabda isa sAhitya meM yatra-tatra bikhare par3e haiM, jinakA bhASAvijJAna kI dRSTi se adhyayana atyanta upayogI hai / 3. jAna harTala : Ana da liTarecara Apha da zvetAmbara jainsa ( prA0 sA0 i0 ) pR0 376 | parisaMvAda -4 41 Page #339 -------------------------------------------------------------------------- ________________ 322 janavidyA evaM prAkRta : antarazAstrIya adhyayane AdhAra banAkara racA gayA carita-sAhitya zodha kI anekAneka saMbhAknAoM se paripUrNa hai| antaH evaM bAhya parivezoM ke AdhAra para tulanAtmaka zodha kI dizA mahattvapUrNa hai| svayaMbhUdeva evaM puSpadanta ke jIvana-darzana kA tulanAtmaka adhyayana, puSpadanta evaM raidhU ke kAvya-siddhAntoM kI tulanA jaise antaH tulanAtmaka zodhaviSayoM ke sAtha-sAtha svayaMbhU praNIta riTuNemicariu evaM sUrasAgara kI tulanA, puSpadanta evaM tulasI ke kAvyAdarzoM kI tulanA, apabhraMza rAma-kRSNa kAvya evaM hindI-rAmakRSNa kAvya kI mUla cetanA kI tulanA jaise aneka zodha viSaya achUte par3e haiN| vastutaH apabhraMza kI caritrakAvya-paramparA kA vizad prabhAva AdikAla, bhaktikAla aura rItikAla ke hindI-kAvyoM para gaharA hai, ataH yahA~ ananta saMbhAvanAeM bharI par3I haiN| sarvAdhika achUtI dizA hai kAvya zAstrIya zodha kI, cUMki saMskRta kI TUTI kAvyazAstrIya paramparA ko ina graMthoM meM hI DhUMr3ha kara hindI-kAvyazAstra kA AdhAra khojA jA sakatA hai| apabhraMza ke carita-kAvyoM kA dhvani-siddhAnta, alaMkAra-siddhAnta, vakroktisiddhAnta evaM rasa-siddhAnta ke AdhAra para viziSTa anuzIlana bhI zodha kI sarvathA navIna dizA ho sakatI hai| ina carita-kAvyoM meM lokatattva pracura parimANa meM hai, ataH loka-saMkRti, loka-vizvAsa, loka-dharma Adi zodha-binduoM para bhI saphalatApUrvaka anusaMdhAtA cala sakatA hai| caritra-citraNa zilpa evaM manovijJAna ke AdhAra para bhI inakA svataMtra evaM tulanAtmaka zodha saMbhAvita hai| (ga) jaina-prabaMdha kAvyadhArA-prabandha-zailI jaina kaviyoM kI viziSTa zailI rahI hai, jisake antargata apabhraMza ke premAkhyAnaka kAvya evaM khaNDakAvya Ate haiN| apabhraMza kI premAkhyAna-paramparA hindI ke madhyakAla taka calI hai aura laukikatA ke samAveza se yaha lokapriya bhI huii| isa paramparA meM vilAsa aura zrRMgAra kI pradhAnatA nizcaya hI jaina dharma meM vyApta niSedhoM kI pratikriyA kA manovaijJAnika pratiphalana rahA hogaa| mere matAnusAra yaha sarvathA anUThA zodha viSaya rahegA ki dharma, AcAra evaM vidhiniSedhoM ke kaThoratama pratibandhoM meM zRgAra kaise phUTa par3A aura akSuNNa banA rahA / premaakhyaan-prmpr| meM nAyaka-nAyikA ke nirdvandva prema-citraNa meM paramparita kAvya-vyApAroM evaM kavi-samayoM kA prayoga vivecya hai| aba taka bhI jaina premAkhyAnaka kAvyoM kA zodhaparaka mUlyAMkana zeSa hI hai, jahA~ manovaijJAnika anuzIlana ke sAthasAtha kAvya-rUr3hiyoM ke svarUpa evaM prayoga jaise zAstrIya viSayoM para bhI uccastarIya parisaMvAda-4 Page #340 -------------------------------------------------------------------------- ________________ apabhraMza aura hindI meM jaina- vidyA viSayaka anusaMdhAna kI saMbhAvanAe~ 323 zodha saMbhava hai / khaNDa-kAvya - paramparA meM saMdeza rAsaka jaise aneka kAvya graMthoM kA sampAdana evaM vivecanAtmaka anuzIlana pratIkSita hai / tulanAtmaka zodha bhI yahA~ saMbhava hai / (gha) nATaka sAhitya - apabhraMza ke nATakoM para adyAvadhi dRSTi hI nahIM gaI hai / jaina racanAkAroM ne nATya vidyA kA prayoga na kiyA ho, yaha saMbhava nahIM / prAkRta kI viziSTa saTTaka paramparA apabhraMza meM kahA~ calI gaI ? hindI ke raMgamaMca ko apabhraMza se kyA milA ? abhinaya, vezabhUSA evaM maMca Adi kI paramparA ko niyojita kiyA jAnA isa zodha se saMbhava hogaa| DaoN. hIrAlAla jaina ne svIkAra kiyA hai ki jaina sAhitya meM nATakoM kI kamI kA kAraNa vastutaH jaina muniyoM ke vinoda Adi kAryoM meM bhAga lene kA niSedha hI hai / isa tathya ke sandarbha meM nATaka - sAhitya kA mUlyAMkana bahuta mahattvapUrNa hogA / (ca) muktaka racanAe~ - apabhraMza evaM hindI ke jaina- muktaka sAhitya meM hameM jisa 'rahasyavAdI bhAvadhArA' ke darzana hote haiM, usane bhaktikAla evaM Adhunika chAyAvAdI kAvya ko prabhAvita kiyA hai / isa sAhitya meM jaina-dharma kA tattvacintana bhI samAhita hai| kabIra, jAyasI, prasAda panta, nirAlA Adi kI rahasyavAdI cetanA kA jaina - muktakakAroM se tulanAtmaka zodha bahuta upAdeya hogA / joindu, kanakAmara, muni rAmasiMha evaM suprabhAcArya prabhRti kavi-cintakoM kI muktaka racanAoM kA ' darzana, nIti, samAja-cetanA' Adi ke saMdarbha meM anuzIlana Avazyaka hai / jaina muktakakAroM kI mUlabhUta vizeSatA yaha hai ki ve jaina-dharma se sambaddha hokara bhI sAdhanA meM vyApaka evaM udAra dRSTi rakhate haiM / muktaka-kAvya ko eka dUsarI dhArA upadezAtmaka hai, jisameM dohA chanda meM gRhasthoM ke lie upadeza haiM / isa dhArA kA samAjaparaka evaM dharmaparaka zodhAtmaka anuzIlana vizeSa upayogI rahegA / dArzanika AdhAra para bhI isa kAvya kI parakha jarUrI hai / (cha) sphuTa racanAe~ - apabhraMza ke sAhitya bhaNDAroM meM sphuTa racanAoM kI bharamAra hai / stuti stotra, pUjA - kAvya se lekara bhAvanA, kulaka, phAgu, rAsa, chappaya aura vivAha Adi ke rUpa meM aura caryAgIta, caryApada Adi rUpoM meM yaha sAhitya 1. DA0 hIrAlAla jainaH bhAratIya saMskRti ke vikAsa meM jaina dharma kA yogadAna, pR0 179 / 2. DA0 rAmasiMha tomara : prAkRta evaM apabhraMza sAhitya, pR0 70 / parisaMvAda-4 Page #341 -------------------------------------------------------------------------- ________________ 324 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana upalabdha hai| isa saMpUrNa sAhitya kA kAvyazAstrIya, vizeSataH 'chanda-zAstra evaM alaMkAra vidhAna' kI dRSTi se aura bhASA-zAstrIya, vizeSataH zailI-vijJAna viSayaka anuzIlana mahattvapUrNa hogaa| mahAkavi tulasI kI 'pArvatI maMgala evaM jAnakI-maMgala jaisI racanAoM kA jaina racanAkAroM kI 'vivAhalu' racanAoM se kyA sambandha hai ? AdikAlIna 'rAso kAvya paramparA' kA vikAsa khojA jAnA isI AdhAra para saMbhava hai| ina racanAoM ke zodhaparaka anuzIlana se loka-zailI kI paramparA jJAta ho skegii| ina racanAoM meM prayukta loka 'zabdAvalI kA bhASAzAstrIya anusaMdhAna' sarvathA achUtI dizA siddha hogii| (ja) vyAkaraNa evaM chandazAstra se sambaddha sAhitya-vyAkaraNazAstra ke vikAsa kI chinna-bhinna zRkhalAoM ko jor3ane ke lie 'jaina-vyAkaraNazAstra' kA anusaMdhAna bhale hI kaSTasAdhya, samayasAdhya evaM dhanasAdhya hai, lekina hai anivArya hii| jaina-sAhitya mUlataH janabhASA meM racA gayA aura jaba bahuta sA sAhitya nirmita hI ho gayA hogA, to svabhAvataH nAnA prayogoM tathA zabdarUpoM ko anuzAsita karane ke lie vyAkaraNa-zAstra kI AvazyakatA huI hogii|' apabhraMza-vaiyAkaraNoM kI vyAkaraNakRtiyoM kA 'kAlakramAnusAra zodha' Aja kI AvazyakatA hai| hemacandrAcArya ke 'zabdAnuzAsana' meM bhASA ke tatvoM kA vivecana jaina-vyAkaraNa kI supuSTa paramparA kA dyotaka hai| jaina-vicArakoM kA dhyAna chandazAstra evaM kozavijJAna para bhI gayA hai, phalataH chandazAstra kI sudIrgha paramparA apabhraMza meM upalabdha hai, jisane AdikAla, bhaktikAla evaM rItikAla ko prabhAvita kiyA thaa| svayaMbhU kRta 'svayaMbhU chanda' jaise aneka grantha sampAdana evaM vivecana kI apekSA rakhate haiN| koza-vijJAna ko atyAdhunika dizA mAnane vAloM ko apabhraMza kI 'koza-paramparA' kA jJAna karAnA anusaMdhAtAoM kA dAyitva hai| jaina-vidyA se saMbaddha apabhraMza evaM hindI ke jaina-sAhitya meM zodha kI vyApaka saMbhAvanAe~ pratyeka kSetra meM parivyApta haiM aura vizva kI zodhaprajJA ke lie yaha khulA AmaMtraNa banakara prastuta hai| isa sAhitya ke zodha se jaina-dharma, darzana, saMskRti, kalA, samAja, rAjanIti evaM anyAnya kSetroM meM navIna tathyoM ke udghATana kI saMbhAvanA se kise inkAra ho sakatA hai| 1. DaoN0 hIrAlAla jaina : bhAratIya saMskRti ke vikAsa ma jaina-dharma kA yogadAna, pR0 181 / parisaMvAda-4 Page #342 -------------------------------------------------------------------------- ________________ pariziSTa 1 prAkRta evaM jainAgama vibhAga sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI prAkRta evaM jainAgama vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI ke zramaNavidyA saMkAya meM eka svataMtra vibhAga hai| 1958 meM isa vizvavidyAlaya kI sthApanA ke samaya se hI vizvavidyAlaya ne prAkRta kA zikSaNa evaM parIkSA prArambha kii| prAkRta ke svatantra adhyApaka ke abhAva meM jainadarzana ke sAtha isakA sahayojana kiyA gyaa| uttara pradeza vizvavidyAlaya adhiniyamoM ke anusAra 26, disambara, 1978 se pravRtta pariniyamAvalI ke anurUpa vizvavidyAlaya ke vibhAgoM kA saMkAyoM ke rUpa meM jaba punargaThana huA to usake antargata prAkRta evaM jainAgama vibhAga ko svatantra vibhAga kA rUpa pradAna kiyA gayA / 21 julAI 1979 ko DaoN. gokulacandra jaina, AcArya, ema. e., pI-eca. DI. dvArA kAryabhAra grahaNa karane ke sAtha 1979-80 zikSA satra se-'prAkRta evaM jainAgama vibhAga' kA vidhivat zubhArambha huaa| vibhAgIya samitiyAM pariniyamAvalI ke anusAra vibhAga kI tIna samitiyA~ haiM-1. vibhAgIya samiti, 2. adhyayana borDa, 3. anusandhAnopAdhi samiti / ukta samitiyoM ke atirikta vibhAgAdhyakSa, saMkAyaborDa, vidyApariSad, kAryapariSad tathA sabhA kA padena aura varIyatAkrama meM sadasya hotA hai / pAThyakrama aura parIkSAe~ sampUrNAnanda saMskRta vizvavidyAlaya dvArA prAkRta kA pUrva snAtaka se snAtakottara parIkSA taka kA nimnAGkita pAThyakrama saMcAlita haipAThyakrama parIkSA avadhi 1. pUrvasnAtaka madhyamA cAra varSIya 2. snAtaka zAstrI dvivarSIya parisaMvAda-4 Page #343 -------------------------------------------------------------------------- ________________ 326 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 3. snAtakottara AcArya trivarSIya 4. DiplomA pramANapatrIya ekavarSIya prAkRta ke ukta pAThyakramoM meM se zAstrI, AcArya aura snAtakottara pramANapatrIya zikSaNa kI vyavasthA vizvavidyAyIya vibhAga meM hai| madhyamA stara kA zikSaNa sambaddha vidyAlayoM-mahAvidyAlayoM meM hotA hai| AcArya stara para prAkRta kI vibhinna zAkhAoM ke cAra varga banAye gaye haiM 1. ardhamAgadhI prAkRtAgama, 2. zaurasenI prAkRtAgama, 3. mahArASTrI prAkRta tathA apabhraMza sAhitya / 4. prAkRtAgama evaM pAlI tripiTaka / anusandhAnopAdhiyAM vizvavidyAlaya meM prAkRta evaM jainavidyA meM anusandhAnopAdhi kI nimnaprakAra vyavasthA hai 1. pIeca. DI. starIya vidyAvAridhi 2. DI. liT starIya vAcaspati 3. ema. phila starIya viziSTAcArya ( pAThyakrama vicArAdhIna hai ) ukta anusandhAnopAdhi ke lie vizvavidyAlaya ke sambaddha adhyAdezoM ke anusAra paMjIkaraNa aura nirdezana kI vyavasthA hai| niyamAnusAra niHzulka chAtrAvAsa, pustakAlaya tathA zodha chAtravRttiyA~ bhI pradeya haiM / vibhAgIya pustakAlaya vibhAga ke prArambha hote hI vizvavidyAlaya anudAna Ayoga ke sahayoga se vibhAgIya pustakAlaya Arambha kiyA gayA hai| pustakAlaya meM abhI lagabhaga 25 hajAra rupaye mUlya ke grantha kraya kiye gaye haiN| prAkRta-jainavidyA granthamAlA vizvavidyAlaya meM prAcya granthoM ke prakAzana ke lie vibhinna granthamAlAyeM haiN| prAkRta evaM jainAgama vibhAga ke prastAva para vizvavidyAlaya ne "prAkRta-janavidyA-granthamAlA" nAma se eka granthamAlA prArambha kara dI hai| isa granthamAlA meM 'paramAgamasAro' nAmaka prAkRta grantha ke prakAzana ke sAtha isa granthamAlA kA zrIgaNeza huaa| zrutamuniviracita yaha grantha isake pUrva sarvathA aprakAzita thaa| isI granthamAlA meM dUsarA prAkRta parisaMvAda-4 Page #344 -------------------------------------------------------------------------- ________________ pariziSTa 1 327 grantha "taccaviyAro" prakAzita huA hai| prAcIna pANDulipiyoM ke AdhAra para donoM granthoM kA sampAdana DaoN. gokulacandra jaina ne kiyA hai / vikAsa yojanAe~ vibhAga meM vikAsa kI nimnalikhita yojanAyeM parikalpita haiM1. prAkRta aura janavidyA ke prAcIna grantha bhaNDAroM kA sarvekSaNa aura durlabha granthoM kI mAikrophilma kA saMgraha / 2. prAkRta ke prAcIna mahattvapUrNa granthoM kA yojanAbaddha samAlocanAtmaka sampA dana evaM prakAzana / 3. antarazAstrIya anusandhAna kI alpakAlika tathA dIrghakAlika yojanAyeM / 4. prAkRta ke zikSaka taiyAra karane ke lie samaraskUla, varkazApa, alpakAlIna ucca adhyayanasatra Adi kA Ayojana / 5. sambaddha mahAvidyAlayoM meM prAkRta evaM janavidyA ke zikSaNa kI vyavasthA ke lie zaikSaNika yAtrAe~ tathA anya kAryakrama / parisaMvAda-4 Page #345 -------------------------------------------------------------------------- ________________ pariziSTa 2 jainavidyA evaM prAkRta : rASTrIya saMgoSThI 1981 vizvavidyAlaya anudAna Ayoga ke Arthika sahayoga se sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI ke prAkRta evaM jainAgama vibhAga dvArA mArca 1984 meM dinAMka 14 se 16 taka rASTrIya stara para tridivasIya saMgoSThI kA Ayojana kiyA gyaa| isameM deza ke vibhinna vizvavidyAlayoM tathA ucca zikSAsaMsthAnoM ke 64 vidvAn sammilita he| 21 vidvAn zrotA ke rUpa meM upasthita rhe| goSThI meM janavidyA aura prAkRta ke avadAna ko abhivyakta karane vAle 56 nibandha prastuta hue| nibandhoM ko pAMca vargoM meM vibhAjita kiyA gayA thA - 1. bhAratIya saMskRti evaM shrmnnprmpraa| 2. jainakalA, itihAsa, saMskRti aura puraattv| 3. prAkRta, bhAratIya bhASAe~ aura sAhitya / 4. dhArmika evaM dArzanika cintn| 5. jainavidyA : antarazAstrIya adhyayana / goSThI sAta satroM meM sampanna huii| chaha satroM meM nibandha pATha tathA eka satra meM 'bhAratIya vizvavidyAlayoM meM prAkRta evaM jainavidyA kA adhyayana' viSaya para paricarcA ( simpojiyama ) kA Ayojana kiyA gyaa| zubhArambha-- vizvavidyAlaya ke tatkAlIna kulapati AcArya badarInAtha zukla ne 14 mArca 1981 ko prAtaH 10 baje saMgoSThI kA zubhArambha kiyaa| chAnsa, pAlI, tibbatI, prAkRta, saMskRta aura apabhraMza maMgalAcaraNa ke uparAnta goSThI ke saMyojaka-nidezaka, prAkRta evaM jainAgama vibhAgAdhyakSa DaoN. gokulacandra jaina ne apane prArambhika vaktavya meM goSThI kI pRSThabhUmi ko batAte hue samAgata vidvAnoM kA svAgata kiyaa| kulapati mahodaya ne apane zubhArambha bhASaNa meM bhAratIya saMskRti kI mUla preraNA bhAva, bhASA aura kriyA meM sAmaMjasya ko batAyA aura kahA ki hameM sAmayika samasyAoM ke pariveza kA dhyAna rakhate hue mAnava mAtra ke kalyANa kA mArga khojanA cAhie / parisaMvAda-4 Page #346 -------------------------------------------------------------------------- ________________ pariziSTa 2 329. isa satra meM bhAratIya saMskRti ke vikAza meM jaina zramaNaparamparA aura prAkRta ke avadAna ko vizleSita karate hue paM0 phUlacandra zAstrI, vArANasI ne pAramparika zAstrIya dRSTi, DA0 vilAsa e0 saMgave, kolhApura ne samAjavaijJAnika dRSTi tathA pro0 jagannAtha upAdhyAya, vArANasI ne sAMskRtika dRSTi se apane vicAra prastuta kiye / dvitIya satra kI adhyakSatA paTanA vizvavidyAlaya meM itihAsa vibhAga ke adhyakSa DA. surendra gopAla ne kii| isameM jaina kalA, itihAsa, saMskRti evaM purAtatva viSayaka nibandha prastuta hue / 15 mArca ke prAtaH kAlIna satra kI adhyakSatA kalakattA vizvavidyAlaya ke DaoN0 satyaraMjana banarjI ne kI / isa goSThI meM prAkRta, bhAratIya bhASAe~ evaM sAhitya se sambaddha nibandha prastuta hue / aparAhna meM caturtha satra prArambha huA / isa goSThI ke pUvArdha kI adhyakSatA jodhapura vizvavidyAlaya meM saMskRta vibhAga ke adhyakSa DaoN. dayAnanda bhArgava ne tathA uttarArdha kI rAjasthAna vizvavidyAlaya, jayapura meM jaina sTaDI senTara ke nidezaka, saMskRta vibhAga ke adhyakSa DaoN. rAmacandra dvivedI ne kI / isa goSThI meM dhArmika evaM dArzanika cintana se sambaddha nibandha prastuta kiye gaye / paricarcA (simpojiyama ) rAtri meM 8 baje se "bhAratIya vizvavidyAlayoM meM prAkRta evaM jainavidyA kA adhyayana" viSaya para paricarcA ( simpojiyama ) kA Ayojana kiyA gayA / viSaya kA pravartana karate hue DaoN. gokulacandra jaina tathA pro. jagannAtha upAdhyAya ne paricarcA ke AdhAra sUtra prastuta kiye| paricarcA meM nimnAMkita vidvAnoM ne vizeSa rUpa se apane vicAra vyakta kiye DaoN. prema sumana jaina, adhyakSa, jainavidyA evaM prAkRta vibhAga, udayapura vizvavidyAlaya, udayapura, DaoN. nathamala TATiyA, nidezaka, jaina vizva bhAratI, lADanU, DaoN. nagendra prasAda, nidezaka, prAkRta vidyApITha, vaizAlI, DaoN. ema DI. basantarAja, adhyakSa, jainavidyA evaM prAkRta vibhAga, maisUra vizvavidyAlaya, maisUra, DaoN. ena. eca. sAmtANI, hindU vizvavidyAlaya, vArANasI, DaoN. vilAsa e0 saMgave, AnarerI prophesara Ava soziyolAjI, zivAjI vizvavidyAlaya, kolhApura, DaoN. yogendranAtha zarmA, adhyakSa, hindI vibhAga, bI. esa. ema. posTa grejueTa kAleja, rur3akI, meraTha vizvavidyAlaya, DaoN. rAmacandra dvivedI, nidezaka, senTara Ava jaina sTaDIja, rAjasthAna vizvavidyAlaya, jayapura, DaoN satyaraMjana banarjI, kalakattA vizvavidyAlaya, kalakattA, , DaoN. kasturacanda kAsalIvAla, nidezaka, mahAvIra zodha saMsthAna, jayapura / vidvAnoM ne isa bAta para vizeSa bala diyA parisaMvAda-4 Page #347 -------------------------------------------------------------------------- ________________ 330 janavidyA evaM prAkRta : antarazAstrIya adhyayana ki prAkRta evaM janavidyA ke zikSaNa aura anusandhAna kArya ko suniyojita karane ke lie aise pAThyakrama taiyAra kiye jAyeM jo sampUrNa bhArata meM lAgU ho sakeM, mAtra zikSaNa ke mAdhyama kA antara ho / isI prakAra anusandhAna kAryoM ke lie prAthamikatA (prAyoriTi) ke AdhAra para viSayoM kI tAlikAeM prakAzita kI jaayeN| yaha bhI vicAra vyakta kiyA gayA ki ukta kAryoM ke lie do svatantra varkazApa Ayojita kiye jaayeN| 16 mArca ko prAtaHkAlIna satra ke pUrvArddha kI adhyakSatA ela. DI. insTITyUTa ahamadAbAda ke paM. dalasukha mAlavaNiyA ne tathA uttarArdha ko DUMgara kAleja, bIkAnera ke prAcArya DaoN. mahAvIrarAja gelar3A ne kii| goSThI ke pUrvArdha meM pUrva satra ke zeSa nibandha tathA uttarArdha meM prAkRta evaM jainavidyA ke antarazAstrIya adhyayana se sambaddha nibandha prastuta hue| aparAhna satra ke pUrvArddha kI adhyakSatA dillI vizvavidyAlaya meM saMskRta vibhAga ke adhyakSa tathA kalA saMkAya ke pramukha DaoN. satyavrata zAstrI ne kii| isameM vividha viSayaka zeSa nibandha prastuta kiye gye| samAropa tIrthaMkara 'mAsika' ke sampAdaka DaoN. nemIcandra jaina indaura kI adhyakSatA meM samApana satra sampanna huaa| DaoN. rAdhezyAmadhara dvivedI ne goSThI kA saMkSipta vivaraNa, prastuta kiyaa| pro. rAmazaMkara tripAThI, pro. jagannAtha upAdhyAya tathA DA. gokulacandra jaina ne AyojakIya pratikriyA vyakta kii| DA0 premasumana jaina, DA. vilAsa saMgave, DA. esa. Ara. banarjI tathA zrI agaracandra nAhaTA ne saMgoSThI meM samAgata pratinidhiyoM kI ora se pratikriyAeM vyakta kii| nimnAMkita binduoM ko rekhAMkita kiyA gayA 1. yaha saMgoSThI vAstavika arthoM meM akhila bhAratIya saMgoSThI thI, jisameM sthAnIya saMsthAnoM ke sAtha bhArata ke aneka prAntoM, karNATaka, mahArASTra, ur3IsA, bihAra, baMgAla, rAjasthAna, gujarAta, madhyapradeza, uttarapradeza tathA dillI se samAgata vidvAnoM ne bhAga liyaa| 2. prAkRta evaM jainavidyA ke kSetra meM yaha eka aitihAsika goSTI mAnI gayI jisameM isa viSaya para pichale bIsa varSoM meM Ayojita goSThiyoM kI tulanA meM sarvAdhika vidvAn sammilita hue| 3. vidvAnoM kA dhyAna isa ora vizeSa rUpa se AkRSTa huA ki yaha sarvaprathama avasara thA, jaba paramparAgata zAstrIya paddhati ke vidvAn tathA Adhunika paddhati ke parisaMvAda-4 Page #348 -------------------------------------------------------------------------- ________________ pariziSTa 2 331 vidvAnoM kI tIna pIr3hiyoM ke adhyetA eka sAtha eka maMca para sammilita hue| isase prAkRta evaM janavidyA ke adhyayana-anusandhAna kI bahuAyAmI sambhAvanAe~ mukharita hii| isa dRSTi se yaha goSThI prAkRta evaM janavidyA ke adhyayana ke kSetra meM 'mIla kA patthara' kA kArya kregii| 4. yaha saMgoSThI sahI arthoM meM eka 'antarazAstrIya saMgoSThI' mAnI gayI, kyoMki isameM paramparAgata zAstrIya paddhati, itihAsa, kalA, saMskRti, pUrAtatva, dharma-darzana, bhASA aura sAhitya, bhASAvijJAna, samAjavijJAna, manovijJAna, AdhunikavijJAna Adi jJAna-vijJAna kI vividha zAkhAoM ke vidvAn sammilita hue| 5. isa saMgoSThI ne zramaNa paramparA, pAli, prAkRta, apabhraMza Adhunika bhAratIya bhASAeM Adi ke adhyayana-anusandhAna ke kSetra meM vyApta jAti dharma aura sampradAyagata saMkoca, bhrama aura sImAoM ke 'beriyara' ko tor3A aura ina viSayoM ke udAratApUrvaka adhyayana-anusandhAna kI sambhAvanAoM ko mukharita kiyaa| vidvAnoM kI dRSTi meM bhArata ke prAcIna sAMskRtika nagara kAzI ke paramparAgata aitihAsika vidyAkendra saMskRta vizvavidyAlaya meM prAkRta evaM jainavidyA para isa prakAra kI rASTrIya saMgoSThI kA Ayojana prAcya vidyAoM tathA bhArata kI sAMskRtika sampadA kA Adhunika vidyAoM aura naye sandarbho meM adhyayana-anusandhAna ke kSetra meM eka advitIya aitihAsika ghaTanA hai, jisase bhAratIya manISA ko nayI dRSTi aura preraNA prApta hogii| AyojakoM tathA samAgata pratinidhiyoM ne parisaMvAda goSThI ke saphalatApUrvaka Ayojana ke lie vizvavidyAlaya anudAna Ayoga, sampUrNAnanda saMskRta vizvavidyAlaya ke kulapati, vibhinna vibhAgoM, adhyApakoM, chAtroM evaM karmacAriyoM, sthAnIya saMsthAoM ke prati AbhAra vyakta karate hue goSThI meM niSkarSa rUpa meM sarvasammati se nimnAMkita saMstutiyA~ prastuta svIkRta kI .. saMstutiyA~ prAkRta evaM jainAgama vibhAga, zramaNavidyAsaMkAya, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI dvArA dinAMka 14 se 16 mArca, 1981 taka Ayojita rASTrIya saMgoSThI meM sammilita sabhI vidvAn pratinidhi vizvavidyAlaya anudAna Ayoga dillI evaM isa vizvavidyAlaya ke adhikAriyoM kA AbhAra mAnate haiM, jinake sakriya sahayoga se yaha goSThI saphalatA pUrvaka sampanna huii| saMgoSThI meM samAgata pratinidhi saMgoSThI kI parisaMvAda-4 Page #349 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana niSpatti ke rUpa meM nimnAMkita saMstutiyA~ prastuta karate haiM, jinako kriyAnvita kiyA jAnA caahie| 1. bhArata ke jina vizvavidyAlayoM meM prAkRta evaM janavidyA ke adhyayana ke vibhAga haiM, una vibhAgoM ko vizva vidyAlaya anudAna Ayoga prAdhyApakoM evaM anusandhAna suvidhAoM ke lie Avazyaka anudAna dekara samRddha kare, jisase prAkRta evaM janavidyA ke svatantra adhyayana ko vikasita kiyA jA ske| 2. kisI eka vizvavidyAlaya meM, jahA~ pAramparika paddhati se prAkRta evaM janazAstra ke zikSaNa Adi kI vyavasthA ho, vahA~ prAkRta ke adhyayana-anusandhAna ko gati pradAna karane ke lie vizvavidyAlaya anudAna Ayoga 'insTITyUTa Apha prAkRta sTaDIja' kI sthApanA kare, jisameM darzana, dharma, tarkazAstra, jaina manovijJAna, prAkRta-apabhraMza bhASA Adi viSayoM ke lie svatantra vibhAga hoN| 3. prAkRta zikSaNa ke lie sabhI staroM ke pAThyakrama meM ekarUpatA lAne hetu vizvavidyAlaya anudAna Ayoga ke sahayoga se 'prAkRta prazikSaNa varkazApa' Ayojita kiyA jAye / 4. saMgoSThI meM samAgata pratinidhi vizvavidyAlaya anudAna Ayoga ke isa nirNaya ke lie bhI dhanyavAda jJApana karate haiM ki Ayoga ne 'prAkRta sTaDIja' ke lie eka upasamiti gaThita kI hai evaM Avazyaka anudAna rAzi bhI svIkRta kI hai| AvazyakatAnusAra isa upasamiti ke gaThana, sAdhana evaM kAryakSetra meM yathAsamaya sambarddhana kiyA jaaye| 5. prAkRta, pAlI, apabhraMza evaM Adhunika bhASAoM ke sAtha unake sambandha spaSTa kara janasAmAnya ko ina bhASAoM kI jAnakArI dene evaM inake sAhitya aura saMskRti ke tulanAtmaka adhyayana ke lie deza kI rAjadhAnI meM 'rASTrIya prAkRta akAdamI' kI sthApanA kendra sarakAra kI ora se kI jaaye| parisaMvAda-4 Page #350 -------------------------------------------------------------------------- ________________ pariziSTa 3 saMgoSThI evaM paricarcA meM sammilita vidvAn DA0 ke0 sI0 AcArya saMskRta vibhAga utkala vizvavidyAlaya, bhuvanezvara, ur3IsA zrI agaracanda nAhaTA nAhoM kI gavAr3a bIkAnera, rAjasthAna ( sva 0 ) DA0 udayacandra jaina jaina vidyA evaM prAkRta vibhAga sukhAr3iyA vizvavidyAlaya, udayapura, rAjasthAna DA0 umAnAtha zrIvAstava itihAsa vibhAga paTanA vizvavidyAlaya, paTanA, bihAra 'DA0 kamalezakumAra jaina jaina-bauddhadarzana vibhAga kAzI hindU vizvavidyAlaya vArANasI, uttara pradeza DA0 kastUracandra kAsalIvAla zrI mahAvIra grantha akAdamI 867 amRta kalaza, barakata nagara jayapura, rAjasthAna pro0 kRSNadatta bAjapeyI 4- 5, padmAkara nagara, sAgara, madhya pradeza pro0 kRSNanAtha arthazAstra vibhAga kAzI vidyApITha, vArANasI, uttara pradeza DA0 komalacandra jaina pAlI evaM bauddha adhyayana vibhAga kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza DA0 gokulacandra jaina adhyakSa, prAkRta evaM jainAgama vibhAga sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, uttara pradeza DA0 jyotiprasAda jaina jyoti nikuJja, cArabAga, lakhanaU, u0 pra0 pro0 jagannAtha upAdhyAya adhyakSa, zramaNavidyA saMkAya sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, uttara pradeza DaoN0 jayanArAyaNa pANDeya prAcIna bhAratIya itihAsa, saMskRti evaM purAtatva vibhAga, ilAhAbAda vizvavidyAlaya, ilAhAbAda, uttara pradeza DaoN0 dayAnanda bhArgava saMskRta vibhAga, jodhapura vizvavidyAlaya jodhapura, rAjasthAna TippaNI - yathAzakya navInatama patA diyA gayA hai / parisaMvAda-4 Page #351 -------------------------------------------------------------------------- ________________ jainavidyA evaM prAkRta : antarazAstrIya adhyayana DA0 puruSotama pAThaka adhyakSa, bhAratIya saMskRti evaM saMskRta pramANapatrIya vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza paM0 dalasukha mAlavaNiyA ela0 DI0 insTITayUTa Ava iNDolAjI ahamadAbAda, gujarAta DaoN. dAmodara zAstrI lAlabahAdura zAstrI saMskRta vidyApITha, naI dillI DaoN0 dInabandhu pANDeya prAcArya, DigrI kAleja, baliyA, uttara pradeza DaoN. devendrakumAra jaina hindI vibhAga, indaura vizvavidyAlaya indaura, madhya pradeza DaoN0 de0 sa0 triveda prAkRta vidyApITha, vaizAlI, bihAra DaoN. devI prasAda mizra 20 DI, belI roDa, ilAhAbAda, uttara pradeza DA0 nandalAla jaina zAsakIya mahAvidyAlaya, rIvA, madhya pradeza DA0 nathamala TATiyA jaina vizvabhAratI, lADanU, rAjasthAna DA0 ena0 eca0 sAmtAnI buddha kuTIra, sAranAtha, vArANasI DA0 narendrakumAra jaina saMskRta vibhAga, zAsakIya mahAvidyAlaya jakhanI, uttara pradeza DA0 nAgendra prasAda prAkRta vidyApITha, vaizAlI, bihAra DA0 nemIcandra jaina 65, patrakAra kAlonI, kanAr3iyA mArga, indaura, madhya pradeza DA0 premasumana jaina adhyakSa, jaina vidyA evaM prAkRta vibhAga sukhAr3iyA vizvavidyAlaya, udayapura, rAjasthAna DA0 phUlacandra jaina 'premI' adhyakSa, jainadarzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, u0 pra0 paM0 phUlacandra zAstrI zrI gaNeza varNI zodha saMsthAna, sanmati jaina niketana, vArANasI, uttara pradeza AcArya badarInAtha zukla kulapati, sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, uttara pradeza ( sva0 ) DA0 buddhiballabha pAThaka adhyakSa, bhAratIya saMskRti evaM saMskRta pra0 50 vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, uttara pradeza ( ava0 prApta ) DA0 brahmadeva nArAyaNa zarmA pAlI evaM theravAda vibhAga, sampUrNAnanda saMskata vizvavidyAlaya, vArANasI, uttara pradeza DA0 bI0 ke0 khaDabaDI jaina vidyA vibhAga, karanATaka vizvavidyAlaya dhAravAr3a, karanATaka ( ava0 prApta) DA0 bhAgacandra jaina adhyakSa, pAlI evaM prAkata vibhAga, nAgapura vizvavidyAlaya, nAgapura, mahArASTra parisaMvAda-4 Page #352 -------------------------------------------------------------------------- ________________ pariziSTa 3 DA0 ema0 DI0 basantarAja adhyakSa, jainavidyA evaM prAkRta vibhAga maisUra vizvavidyAlaya, maisUra, karanATaka ( ava0 prApta ) DA0 mahAprabhulAla gosvAmI adhyakSa, tulanAtmaka dharma-darzana vibhAga sampUrNAnanda saMskRta vizvavidyAlaya vArANasI, u0 pra0 ( ava0 prApta ) DA0 mahAvIrarAja gelar3A nidezaka, kAleja ejukezana, jayapura, rAjasthAna DA0 mahAvIra siMha muDiyA sukhAr3iyA vizvavidyAlaya, udayapura, rAjasthAna DA0 maheza tivArI bauddha adhyayana vibhAga, dillI vizvavidyAlaya, dillI DA0 mArutinandana prasAda tivArI kalA - itihAsa vibhAga kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza DA0 maMgalA darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, uttara pradeza DA0 yogendranAtha zarmA prAcArya, DI0 esa0 ena0 kAleja, unnAva, uttara pradeza zrI Ara0 vI0 nArAyaNa purAtattva vibhAga sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza ( ava0 prApta ) pro0 rameza tivArI samAjazAstra vibhAga, kAzI vidyApITha, vArANasI, uttara pradeza pro0 raghunAtha giri adhyakSa, darzana vibhAga, kAzI vidyApITha, vArANasI, uttara pradeza DA0 rAjIva raMjana siMha prAdhyApaka, sAhitya vibhAga sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza DA0 rAdhezyAmadhara dvivedI adhyakSa, tulanAtmaka dharma-darzana vibhAga sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza DA0 rAmacandra dvivedI adhyakSa, saMskRta vibhAga rAjasthAna vizvavidyAlaya, jayapura, rAjasthAna pro0 rAmazaMkara tripAThI adhyakSa, bauddha darzana vibhAga sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, uttara pradeza 335 DA0 rAmajI siMha adhyakSa, gAndho adhyayana vibhAga bhAgalapura vizvavidyAlaya, bhAgalapura, bihAra pro0 lakSmIcandra jaina prAcArya, zAsakIya mahAvidyAlaya sIhora, madhya pradeza ( ava0 prApta ) pro0 vidyAnivAsa mizra kulapati, kAzI vidyApITha, vArANasI, u0pra0 parisaMvAda -4 Page #353 -------------------------------------------------------------------------- ________________ jaina vidyA evaM prAkRta : antarazAstrIya adhyayana DA0 vidyAdhara joharApurakara DA0 satyasvarUpa mizra mahAkauzala mahAvidyAlaya, jabalapura, ma0 pra0 adhyakSa, bhASA vijJAna vibhAga kAzI hindU vizvavidyAlaya, pro0 vilAsa e0 saMghave vArANasI, uttara pradeza adhyakSa, samAja zAstra vibhAga zivAjI vizvavidyAlaya pro0 samadon rimpoche kolhApura, mahArASTra ( ava0 prApta ) kendrIya tibbatI ucca zikSA saMsthAna sAranAtha, vArANasI DA0 vIrendrakumAra jaina DA0 esa0 Ara0 banarjI mahArAjA kAleja, chatarapura, madhya pradeza prAkRta vibhAga, kalakattA vizvavidyAlaya DA0 zazikAnta jaina kalakattA, pazcima baMgAla jyoti nikuJja, cArabAga, lakhanaU, u0 pra0 DA0 esa0 ema0 zAha DA0 zAradA caturvedI saMskRta uccAnuzIlana kendra bhASA vijJAna vibhAga pUnA vizvavidyAlaya, pUnA, mahArASTra sampUrNAnanda saMskRta vizvavidyAlaya, DA0 ( zrImatI ) sunItA jaina vArANasI, uttara pradeza jaina bAlA vizrAma, ArA, bihAra DA0 zubhacandra DA0 surendra gopAla janavidyA evaM prAkRta vibhAga adhyakSa, itihAsa vibhAga maisUra vizvavidyAlaya, maisUra, karanATaka paTanA vizvavidyAlaya, paTanA, bihAra DA0 zItalacandra jaina DA0 (zrImatI) haripriyA mizrA prAcArya, AcArya saMskRta kAleja, bhASA vijJAna vibhAga jayapura, rAjasthAna sampUrNAnanda saMskRta vizvavidyAlaya, DA0 sanatakumAra jaina vArANasI, uttara pradeza prAdhyApaka, AcArya saMskRta kAleja, DA0 harihara siMha jayapura, rAjasthAna kAzI hiMdU vizvavidyAlaya, vArANasI, u0pra0 parisaMvAda-4 Page #354 -------------------------------------------------------------------------- ________________ SAMPURNANAND SANSKRIT VISHVAVIDYALAYA A NEW PUBLICATION SERIES PARISAMVADA Parisasvada forms a series of Research Journals published with the particular aim for bringing to light the important research papers presented and delibratians made in Seminars, Symposia, Conferences etc. organised at the University and attended by eminent scholars and experts of different branches of ancient learning for exploring and analysing the main theme in relevance to recent researches in Humanities and Social Sciences. The contributions include---Sanskrit, Prakrit, Pali, Prakrit, Hindi and English papers. The Journal is edited by the Director of the Seminar or one of the Faculty members under a Board of Editors. Vol. 1. ata ga Fus oratu gta-pretar Bauddha evam anya Bharatiya Yoga-Sadhana, The volume consists of research papers read at a U. G. C. Seminar. They deal with the Yoga traditions of India in general and Buddhist Yoga in particular. Beginning from the Sadhana of Gautama the Buddha, the papers cover a wide area of Muni fana, Vajrayana and other schools of Buddhist Yoga developed in India and abroad, and also various Yoga systems of Indian traditions including Psychology and Physical Sciences. Edited by Ramshankar Tripathi, First edition 1981, Royal size pp. 376. Price Rs. 32.00 Vol. 2-3 arata farar a qzEITT # Fata ATTAIT Bharatiya Cintana ki Parampara mem Navina Sarpbhavanaen. Parisamvada 2 and 3 entitled as above are devided into two volumes Vol. 2 consists of research papers presented at a U. G. C. Seminar on 'Individual, Society and their relations' and also papers of a loeal Seminar on Social equality in Indian Thoughts'. Vol. 3 consists of papers presented at and delibrations of three local Seminars viz. 1) Philosophy of Gandhi, 2) New divisions of Indian Philosophies, and 3) Possibilities of new Philosophies in Indian Thoughts. Edited by Radheshyamdhar Dvivedi. Vol. 2, First edition 1981, pp. 360. Price Rs. 23.00 Vol. 3, First edition 1983, pp. 339 Price Rs. 46.00 Available ai SALES DEPARTMENT SAMPURNANAND SANSKRIT VISHVAVIDYALAYA VARANASI 221002